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

Incwadi kaDaniyeli - Inombolo Elikhulu Elinamashumi Amathathu Anesibini

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

Ukutyhila Ukubaluleka Kobuprofeti Kovavanyo Lwesibini: Ukuqonda Umfanekiso Werhamncwa Nexesha Lokutywinwa Kwaba-144,000

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.

Kumacandelo angaphambili sichithe ixesha sichonga iimpawu zesiprofeto zovavanyo lwesibini kwezi vavanyo zithathu zimelwe ziingelosi ezintathu. Ingelosi nganye imela uvavanyo oluthile, yaye uvavanyo lwesibini lumelwe njengovavanyo olubonakalayo. Sizichongile zontathu iingelosi, yaye neevavanyo zazo ezahlukeneyo zichongiwe kananjalo kuDaniyeli isahluko sokuqala, apho uvavanyo lwesibini kwezo zintathu lwalusekwe ekubonakaleni kukaDaniyeli namagorha amathathu emva kokuba bedle ukutya kwemifuno, endaweni yokutya kwaseBhabheli. Olunye uphawu lovavanyo lwesibini kukuba luhlala lumelwa ngumfuziselo womanyano lweCawa noRhulumente.

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.

Zontathu zontathu zintathu iingelosi kunye neemvavanyo zazo ezihambelanayo zichongwa ekuweni kweBhabheli kaNimrod kwiGenesis isahluko seshumi elinanye. Ezo mvavanyo zintathu zimelwe apho ngamaxesha amathathu apho kusetyenziswa khona ibinzana elithi “yizani,” kwiindima zesithathu, yesine, neyesixhenxe. Ibinzana lesibini elithi “yizani,” kwindima yesine, liphawula uvavanyo lwengelosi yesibini.

> 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.

> Bathi ke, Yizani, masizakhele isixeko nenqaba, encopho yayo ibe nokufikelela emazulwini; size sizenzele igama, hleze sisasazwe phezu kobuso bomhlaba wonke. Genesis 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.

Isixeko simela urhulumente, yaye inqaba imela ibandla. Kwakhona babenqwenela isimilo esithile, njengoko kubonakaliswa ngumnqweno wabo wokuzakhela igama. Kuvavanyo lwesibini isimilo sidla ngokubonakaliswa, yaye oku kwenziwa ngokuchasenisa nesinye isimilo esiphikisanayo, njengoko kubonakaliswa nguKayin noAbheli, ziintombi ezilumkileyo nezizizidenge, okanye kuvavanyo lwesibini lukaDaniyeli kwinkangeleko ebonakalayo phakathi kwabo badla ukutya kwaseBhabheli, ngokuchaseneyo nabo badla imifuno.

> 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.

> Nceda, ndiyakubongoza, ubavavanye abakhonzi bakho iintsuku ezilishumi; mabasinike imidumba ukuba siyidle, namanzi ukuba siwasele. Emva koko makubonwe phambi kwakho inkangeleko yethu, nenkangeleko yabantwana abadla kwisahlulo sokutya kokumkani; uze njengoko ubona wenze kubakhonzi bakho. Waza wavumelana nabo kulo mba, wabavavanya iintsuku ezilishumi. Ekupheleni kweentsuku ezilishumi inkangeleko yabo yabonakala intle ngakumbi, nenyama yabo ityebile ngakumbi, kunabo bonke abantwana ababedla kwisahlulo sokutya kokumkani. Daniyeli 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.

Kwimbali yamaMillerite, uvavanyo lwesithunywa sesibini lwabonakalalisa iindidi ezimbini zabanquli. Udidi olwasilelayo kuloo vavanyo lwaba ziintombi zaseRoma, kanti olunye udidi lwalungabanyanisekileyo abaqhubeka belandela ukukhanya okuqhubela phambili. Iintombi zaseRoma zibonakalisa ubume bobuprofeti bonina, yaye unina ezaba ziintombi zakhe uchongiwe njengonina wamahenyukazi. Ngokobuprofeti ihenyukazi libandla elingena kubudlelwane norhulumente, njengoko kunjalo ngomfanekiso wobupopu.

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.

Owokuqala kwiingelosi ezintathu ezikuSityhilelo isahluko seshumi elinesine, unazo zontathu iimvavanyo zengelosinye ngasinye kwezo zintathu, njengokuba kunjalo nakuDaniyeli isahluko sokuqala. KuDaniyeli ishumi elinesibini, inkqubo yokuvavanya enamanyathelo amathathu nayo iyachongwa; ngoko ke inkqubo yokuvavanya enamanyathelo amathathu ikhona kokubini ekuqaleni nasekupheleni kwencwadi kaDaniyeli.

> 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.

> Abaninzi baya kuhlanjululwa, benziwe mhlophe, bavavanywe; kodwa abangendawo baya kwenza ubungendawo; yaye akukho namnye kwabangendawo oya kuqonda; kodwa izilumko ziya kuqonda. Daniyeli 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.

Uvavanyo lokuqala kwivesi yeshumi elinesibini luhlambululo olwenzekayo eyadini yengcwele apho kuxhelwa khona itakane, yaye ukugwetyelwa kubalelwa kumoni. Uvavanyo lwesibini kwivesi yeshumi elinesibini kukwenziwa mhlophe, nto leyo emelwe yindawo engcwele engcwelweni, emela ixesha apho ukungcwaliswa kudluliselwa kwikholwa. Inyathelo lesithathu kukuvavanywa, nto leyo emela umgwebo weNdawo eNgcwele Kakhulu apho abantu bakaThixo betywinwa khona, yaye uzuko lugqityezelwa khona. Iindidi ezimbini zabanquli zimelwe ngabangendawo abangaqondiyo, nabalumkileyo abaqondayo.

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.

Uvavanyo lwesibini, olumelwe izihlandlo ezininzi kwiLizwi elingcwele, lumele uvavanyo olubonakalayo, apho kubonakaliswa iindidi ezimbini zabakhonzi, yaye ukumanyana kweCawa noRhulumente kufanekiselwa. Okubaluleke ngokufanayo kukuba uphawu lovavanyo lwesibini kukuba lwandulela uvavanyo lwesithathu, yaye uvavanyo lwesithathu lumele umgwebo. Noko ke, kukho isilumkiso esibalulekileyo ngokuphathelele umgwebo wovavanyo lwesithathu, kuba uvavanyo ngalunye kwezo zintathu lubandakanya umgwebo, kodwa ezokuqala ezimbini zibekwe kwimbali apho ukukhuliswa kwesimilo kusekho kunokwenzeka. Olwesithathu uvavanyo lwahlukile, kuba luluvavanyo lobuprofeti oluchaza ngokulula ukuba wawube yintoni na udidi lomkhonzi owawusulube lulo kumanyathelo amabini angaphambili enkqubo yovavanyo.

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.

Ngexesha lokutywinwa kwamakhulu alikhulu anamashumi amane anesine amawaka, elaqala ngoSeptemba 11, 2001, neliphela kumthetho weCawa eUnited States, kukho iimvavanyo ezintathu. Uvavanyo lokuqala lwalukho xa ingelosi yehla ngoSeptemba 11, 2001, yaye ngokuvumelana nengelosi eyahla kwimbali yamaMillerite ngoAgasti 11, 1840, olo vavanyo ke lube luvavanyo oluchaphazela ukutya. KuDaniyeli isahluko sokuqala, uvavanyo lokuqala lwenzeka xa uDaniyeli wazimisela entliziyweni yakhe ukuba angadli ukutya kokumkani. Xa uMoya oyiNgcwele wehla ekubhaptizweni kukaKristu, waza emva koko wazila ukutya iintsuku ezingamashumi amane, uvavanyo lwaKhe lokuqala lwalungolokutya.

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.

Uvavanyo lwesithathu nolokugqibela ngexesha lokutywinwa kwekhulu elinamashumi amane anesine amawaka ngumthetho weCawa. Ngelo xesha bonke abo banokuqonda ngamabango eSabatha yosuku lwesixhenxe, baze bakhethe ukunqula ngomhla welanga, baya kwamkela uphawu lwerhamncwa, kwaye balahlekile ngonaphakade. Emva kweminyaka emithathu, kuDaniyeli isahluko sokuqala, uDaniyeli namadoda amathathu ahloniphekileyo baziswa phambi koNebhukadenetsare (umfuziselo womthetho weCawa), ukuze bagwetywe ngoqeqesho lwabo kwiminyaka emithathu eyandulelayo. Xa uYise noNyana behla ebalini lokuvukela kukaNimrode kwelithi “hambani” lesithathu, kwakungenxa yokudida ulwimi lwabo nokubasasaza phesheya. Uvavanyo lwesithathu luvavanyo olwahlulayo olwahlula la maqela mabini ngonaphakade.

> “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.

> “Zombini umzekeliso wokhula nalo womnatha zifundisa ngokucacileyo ukuba akukho xesha apho bonke abangendawo baya kuguqukela kuThixo. Ingqolowa nokhula zikhula kunye kude kube sesivunweni. Iintlanzi ezilungileyo nezimbi zitsalwa kunye zisiwe elunxwemeni ukuze kwenziwe ukwahlulwa kokugqibela.

> “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.

> “Kwakhona, le mizekeliso ifundisa ukuba akuyi kubakho xesha lovavanyo emva komgwebo. Xa umsebenzi weendaba ezilungileyo ugqityiwe, kulandela ngoko nangoko ukwahlulwa phakathi kwabalungileyo nabangendawo, yaye isiphelo seqela ngalinye simiswa ngonaphakade.” 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.

Ixesha lokutywinwa kwekhulu elinamashumi amane anesine amawaka liphela ngomthetho weCawa oza kufika kungekudala, yaye phakathi kwalo vavanyo lwesithathu novavanyo lokuqala olafika ngoSeptemba 11, 2001, uvavanyo lwesibini lwehliselwa ubu-Adventi baseLawodike. Akukho “xesha lovavanyo emva komgwebo,” kuba ngoko umsebenzi weendaba ezilungileyo uya kuba ugqityiwe ngenxa yekhulu elinamashumi amane anesine amawaka.

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.

UDade White ufundisa kwiindawo ezininzi ukuba xa singaluphumeleli uvavanyo lokuqala, asiyi kukwazi ukuphumelela uvavanyo lwesibini; yaye ngaphandle kokuluphumelela ngempumelelo uvavanyo lwesibini, siya kubonakalisa ukusilela kwethu kolwesithathu, oluvavanyo lokugqibela olutyhilayo.

> “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.

> “Ndabuyiselwa ekubhengezweni kokufika kokuqala kukaKristu. UYohane wathunywa ngomoya nangamandla kaEliya ukuba alungise indlela kaYesu. Abo balahla ubungqina bukaYohane abazange baxhamle kwiimfundiso zikaYesu. Ukuchasa kwabo isigidimi esasixela kwangaphambili ukuza kwaKhe kwabeka bona endaweni apho babengenakwamkela ngokulula obona bungqina bunamandla bokuba wayenguMesiya. USathana wabakhokela abo balahla isigidimi sikaYohane ukuba baqhubele phambili ngakumbi, balahle baze bambethelele emnqamlezweni uKristu. Ngokwenza oku bazibeka endaweni apho babengenakwamkela intsikelelo yosuku lwePentekoste, eyayiya kubafundisa indlela eya engcweleni yasezulwini. Ukukrazulwa kwesigqubuthelo setempile kwabonisa ukuba imibingelelo nemimiselo yamaYuda yayingasayi kuphinda yamkelwe. UMbingelelo omkhulu wawusele unikelwe, waza wamkelwa, yaye uMoya oyiNgcwele owehla ngomhla wePentekoste wawathwala iingqondo zabafundi wazisusa kwingcwele yasemhlabeni wazisa kweyasezulwini, apho uYesu wayengene khona ngegazi laKhe, ukuze athululele phezu kwabafundi baKhe izibonelelo zocamagushelo lwaKhe. Kodwa amaYuda ashiywa ebumnyameni obupheleleyo. Alahlekelwa kuko konke ukukhanya awayenokuba nako ngalo icebo losindiso, aza aqhubeka ethembele kwimibingelelo nakwiminikelo yawo engenamsebenzi. Ingcwele yasezulwini yayithabathe indawo yaleyo yasemhlabeni, kanti ke ayengenalwazi ngolo tshintsho. Ngenxa yoko ayengenakuxhamla kulamlo lukaKristu endaweni engcwele.

> “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.

> “Abaninzi bakhangela ngoloyiko olukhulu indlela amaYuda awahamba ngayo ekumlahleni nasekumbetheleleni emnqamlezweni uKristu; yaye xa befunda imbali yokuphathwa kwakhe kakubi ngendlela ehlazisayo, bacinga ukuba bayamthanda, nokuba ngebengazange bamkhanyele njengoko wenjenjalo uPetros, okanye bambethelele emnqamlezweni njengoko enzayo amaYuda. Kodwa uThixo, ofunda iintliziyo zabo bonke, uluzisile kuvavanyo olo thando ngoYesu abebesithi banalo. Izulu lonke labukela ngowona mdla unzulu ukwamkelwa kwesigidimi sengelosi yokuqala. Kodwa abaninzi ababethi bayamthanda uYesu, nababethulula iinyembezi xa befunda ibali lomnqamlezo, basigculela iindaba ezilungileyo zokubuya kwakhe. Endaweni yokusamkela eso sigidimi ngovuyo, basibhengeza njengenkohliso. Bababathiya abo babekuthanda ukuvela kwakhe baza babakhuphela ngaphandle ezicaweni. Abo basalayo isigidimi sokuqala babengenakuncedwa sesesibini; kananjalo abancedekanga sisikhalo saphakathi kobusuku, esasisimele ukubalungiselela ukuba bangene noYesu ngokholo kweyona ndawo ingcwele yendawo engcwele yasezulwini. Yaye ngokuzilahla ezo zigidimi zibini zangaphambili, bakwenze mnyama kangaka ukuqonda kwabo kangangokuba abanakubona kukhanya kwisigidimi sengwezi yesithathu, esibonisa indlela eya kweyona ndawo ingcwele. Ndabona ukuba njengokuba amaYuda ambethelelayo emnqamlezweni uYesu, ngokunjalo iicawa zegama nje zazizibethelele emnqamlezweni ezi zigidimi; ngoko ke azinalo ulwazi lwendlela eya kweyona ndawo ingcwele, yaye azinakuncedwa kukulamla kukaYesu apho. NjengamaYuda, awayesondeza imibingelelo yawo engenamsebenzi, anikela ngemithandazo yawo engenamsebenzi kuloo ndawo uYesu ayishiyileyo; yaye uSathana, onwatyiswe yile nkohliso, uthabatha isimilo senkolo, aze akhokelele iingqondo zaba bazibiza ngokuba bangamaKristu kuye ngokwakhe, esebenza ngamandla akhe, ngemiqondiso yakhe, nangemimangaliso yobuxoki, ukuze abaqinisele emgibeni wakhe.” 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.

Ukuba asiyi kuwamkela umyalezo wesilumkiso omelwe nguSeptemba 11, 2001, ngoko ngokuqinisekileyo siya kuwamkela umthetho weCawa xa ufika, kucingelwa ukuba sisaphila. Oko kutshiwo, uvavanyo apho sigqiba khona ikamva lethu laphakade, novavanyo ekufuneka siluphumelele phambi kokuba sitywinwe kumthetho weCawa, olulo uvavanyo ekufuneka siluphumelele phambi kokuba kuvalwe ixesha lovavanyo, lolwesibini uvavanyo, yaye luluvavanyo lomfanekiso werhamncwa.

> “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.

> “INkosi indibonisile ngokucacileyo ukuba umfanekiso werhamncwa uya kwenziwa ngaphambi kokuba kuvalwe ixesha lovavanyo; kuba uya kuba luvavanyo olukhulu kubantu bakaThixo, apho isiphelo sabo esingunaphakade siya kugqitywa khona. Isikhundla sakho siyimfumba enjalo yokungangqinelani kangangokuba bambalwa kuphela abaya kulahlekiswa.”

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

> “KwiSityhilelo 13 lo mbandela ubekwe ngokucacileyo; [ISityhilelo 13:11–17, kucatshulwe].”

> “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.

> “Olu luvavanyo ekufuneka abantu bakaThixo baludlule phambi kokuba batywinwe. Bonke abo babonakalise ukunyaniseka kwabo kuThixo ngokugcina umthetho waKhe, nangokwala ukwamkela isabatha yomgunyathi, baya kuma phantsi kwebhena yeNkosi uThixo uYehova, yaye baya kwamkela itywina loThixo ophilayo. Abo banikela inyaniso enemvelaphi yasezulwini baze bamkele isabatha yeCawa, baya kwamkela uphawu lwerhamncwa.” Manuscript Releases, umqulu 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.

Uvavanyo lwesibini ngexesha lokutywinwa kwabalikhulu elinamashumi amane anesine amawaka luvavanyo olubonakalayo lwesiprofeto. Lufuna ukuqondwa kokubunjwa komfanekiso werhamncwa eUnited States, yaye olo vavanyo lunokutyhilwa kuphela ngeLizwi likaThixo lesiprofeto. Ngaphezu koko, iLizwi likaThixo lesiprofeto liya kuqondwa kuphela ngabo bakhetha ukudla isigidimi semvula yangasemva, esimelwe njengendlela yomgca phezu komgca. Ukuba siyala ukudla isigidimi esisesandleni sengelosi enamandla yeSityhilelo seshumi elinesibhozo xa isihla, asiyi kuba nako ukuqonda ukubunjwa komfanekiso werhamncwa.

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.

Ukuze kutyiwe umyalezo osesandleni sengelosi, kufuna ukuba umfundi wesiprofeto akwazi ukubona ukuba ingelosi inomlayezo esandleni sayo. Xa ingelosi enamandla yeSityhilelo ishumi elinesibhozo ihla, indima ayichazi nto isesandleni sayo, kodwa indlela yomgca phezu komgca imisela, phezu kwamangqina amaninzi, ukuba kusoloko kukho umyalezo esandleni seengelosi ezihlayo. Abo bayalayo indlela yomgca phezu komgca, bayimfama kumyalezo onika ubungqina bokuba umfanekiso werhamncwa uyabunjwa eUnited States. Oko kufuneka kuqatshelwe, kuba isiphelo sethu sanaphakade sixhomekeke ekuqondeni le nyaniso. Umgca phezu komgca, uDade White uchaza iimpawu zesiprofeto zengelosi yokuqala njengezizo ezo mpawu zifanayo zengelosi enamandla yeSityhilelo isahluko seshumi elinesibhozo.

> “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.

> “Ndaboniswa umdla elalinawo lonke izulu emsebenzini owawuqhubeka phezu komhlaba. UYesu wathuma ingelosi enamandla ukuba yehle ize ilumkise abemi bomhlaba ukuba bazilungiselele ukubonakala Kwakhe kwesibini. Yakuba ingelosi imkile ebusweni bukaYesu ezulwini, ukukhanya okuqaqambileyo ngokugqithiseleyo nokuzukileyo kwahamba phambi kwayo. Ndaxelelwa ukuba umsebenzi wayo wawukukukhanyisela umhlaba ngozuko lwayo nokulumkisa umntu ngengqumbo kaThixo ezayo. Inkitha zabantu zakwamkela ukukhanya. Abanye babo babebonakala benesidima esinzulu kakhulu, kanti abanye babevuya yaye bethabathekile. Bonke abo balamkelayo ukukhanya bajikisa ubuso babo ezulwini baza bamzukisa uThixo. Nangona laphalaliswa phezu kwabo bonke, abanye basuka nje bangena phantsi kwempembelelo yalo, kodwa abalwamkela ngentliziyo iphela. Abaninzi bazaliswa yingqumbo enkulu. Abalungiseleli nabantu bamanyana nabangendawo baza bakuxhathisa ngokuqinileyo ukukhanya okwaphalaliswa yingelosi enamandla. Kodwa bonke abalwamkelayo barhoxa ehlabathini baza bamanyana ngokusondeleyo omnye komnye.”

> “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.

> “USathana neengelosi zakhe babexakeke kakhulu bezama ukutsalela iingqondo zabaninzi kangangoko kunokwenzeka kude nokukhanya. Iqela elalikwala oko lashiywa ebumnyameni. Ndabona ingelosi kaThixo ibabukele ngomdla onzulu kakhulu abantu Bakhe abazibiza ngokuba ngabakhe, ukuze ibhale isimilo abasiphuhlisayo njengoko umyalezo wemvelaphi yasezulwini wawuziswa kubo. Yaye njengoko inani elikhulu kakhulu kwabo babebanga uthando ngoYesu lajika kumyalezo wasezulwini ngokuwudelela, ngokuwugculela, nangentiyo, ingelosi eyayiphethe isiqwenga sesikhumba esibhaliweyo esandleni sayo yenza loo ngxelo ihlazisayo. Izulu lonke lazaliswa ngumsindo wokuba uYesu wayeza kujongelwa phantsi ngolo hlobo ngabalandeli Bakhe abazibiza ngokuba ngabakhe.” 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.”

Kule ndawo, ingelosi yokuqala yeSityhilelo isahluko seshumi elinesine “yathunyelwa” “ukuhla ize ilumkise abemi behlabathi ukuba bazilungiselele ukuvela kwaKhe kwesibini”, nto leyo engumsebenzi kanye ofanayo nowengelosi yeSityhilelo isahluko seshumi elinesibhozo. Umsebenzi wengelosi yokuqala wawukukuba “ikhanyise umhlaba ngozuko lwayo ize ilumkise umntu ngomsindo kaThixo ozayo,” nto leyo, kwakhona, engumsebenzi wengelosi yesahluko seshumi elinesibhozo. Abo bayamkelayo loo myalezo “bamzukisa uThixo,” yaye abo bawalayo loo myalezo “bashiywa ebumnyameni obupheleleyo.”

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.

UDaniyeli namadoda amathathu afanelekileyo bakhetha ukudla ukutya kwasezulwini, yaza elinye iqela ladla ukutya kwaseBhabheli. Ekupheleni “kovavanyo olubonakalayo” lweentsuku ezilishumi, uDaniyeli noogxa bakhe bamzukisa uThixo, kuba ubuso babo babubonakala bunamafutha ngakumbi, bukhuluve ngakumbi, kunobabo badla ukutya kwaseBhabheli. Isigidimi sengelosi yokuqala seSityhilelo isahluko seshumi elinesine, simela zonke ezi mvavanyo zintathu ngaphakathi kokuchongwa kwaso kweendaba ezilungileyo ezingunaphakade. Uvavanyo lokuqala kukoyika uThixo, olwesibini kukumnika uzuko, yaye uvavanyo lwesithathu lufika xa kufika ilixa lomgwebo. Abo bathabatha incwadi encinane esandleni sengelosi yokuqala baza bayidla, njengoko kumelwe nguYohane kwisahluko seshumi, bamzukisa uThixo kuvavanyo lwesibini, baza ngaloo ndlela balungiselelwa ukungena emgwebeni kaNebhukadenetsare. Umgca phezu komgca, uvavanyo lokuqala ngomhla we-11 Septemba 2001, yayikukudla incwadi encinane eyayisesandleni sengelosi enamandla. Olo vavanyo lwazisa uvavanyo olulandelayo apho iindidi ezimbini zabanquli zaziza kubonakaliswa ngaphambi kovavanyo lwesithathu nolokugqibela lokucoca, olwalubonakalisa nje isimilo esizukisiweyo, okanye isimilo esizele bubumnyama.

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.

Ixesha lokutywinwa kwabalikhulu elinamashumi amane anesine amawaka yimbali esusela kuSeptemba 11, 2001, ide ifike kumthetho weCawa ozayo kungekudala eUnited States. Kulo mbali umzekeliso weentombi ezilishumi uya kuphindwa uze uzaliseke ngokuchaneka kwawo kanye amazwi awo. Loo nyaniso ke ngoko ichaza ukuba imbali yesiprofeto sikaHabakuki isahluko sesibini, nayo iya kuphindwa ize izaliseke ngokuchaneka kwawo kanye amazwi ayo. Ikwathetha nokuba ixesha lokutywinwa kwabalikhulu elinamashumi amane anesine amawaka lixesha apho isiphumo sawo wonke umbono wesiprofeto siphindwa size sizaliseke ngokuchaneka kwawo kanye amazwi awo.

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.

UDaniyeli isahluko seshumi elinanye, indima yamashumi amane yatyhilwa ngexesha lesiphelo ngowe-1989. Le ndima iqala ngexesha lesiphelo ngowe-1798, ize iphele ngokuphawula ixesha lesiphelo ngowe-1989. Umgca phezu komgca, ixesha lesiphelo lowe-1798 lihambelana nexesha lesiphelo lowe-1989. Imbali yendima yamashumi amane, eqala ngowe-1798, ize iqhubeke kude kube kumthetho weCawa ngendima yamashumi amane ananye, imele imbali yerhamncwa lomhlaba (i-United States) njengobukumkani besithandathu besiprofeto seBhayibhile. Iimpondo ezimbini zerhamncwa lomhlaba, ezizezo zobuRiphabhlikhi nobuProtestanti, zimelwe ngamaxesha amabini eziphelo.

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.”

Ngexesha lokutywinwa kwekhulu elinamashumi amane anesine amawaka, uphondo lobuProtestanti luya kuvelisa iindidi ezimbini zabakhonzi ngexesha lovavanyo lwesibini kwezi mvavanyo zintathu ezingaphakathi kwelo xesha. Udidi olunye luya kuba sele luphuhlise umfanekiselo kaKristu, yaye olunye udidi luya kuba sele luphuhlise umfanekiselo werhamncwa. Ngelo xesha lovavanyo, uphondo lweRiphabhlikhi luya kudibana nophondo lobuProtestanti oluwileyo lwenze umfanekiselo werhamncwa, njengoko ngelo xesha iicawe zamaProtestanti ziya kuba zithabatha ulawulo lorhulumente wobuqu. Elo xesha limelwe ngawo wonke umbono oseLizwini likaThixo, kuba kulapho incwadi nganye “yeencwadi zeBhayibhile, idibana ize iphele.”

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.”

Uvavanyo lwesibini kolo bali luvavanyo lomfanekiso werhamncwa, kokubini ngaphakathi kwiintombi, nangaphandle kubapolitiki bamaqela amabini ezopolitiko akhuphisanayo. Olo vavanyo luvavanyo ekufuneka siluphumelele “ngaphambi kokuba kuvavalwe ixesha lovavanyo” emthethweni weCawa osondelayo. Olo vavanyo luvavanyo esiluphumelela “ngaphambi kokuba sitywinwe.” Olo vavanyo luvavanyo apho “isiphelo sethu sikanaphakade siya kugqitywa.”

We will continue this study in the next article.

Siya kuqhubeka nesi sifundo kwinqaku elilandelayo.

> “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. . ..

> “Enye ingelosi enamandla yathunywa ukuba yehlele emhlabeni. UYesu wabeka esandleni sayo umbhalo, yaye njengoko yayisiza emhlabeni, yadanduluka isithi, ‘Iwile iBhabheli, iwile.’ Emva koko ndababona abo babedanisekile bephinda baphakamisela amehlo abo ezulwini, bekhangele ngokholo nangethemba ukubonakala kweNkosi yabo. Kodwa abaninzi babebonakala behleli kwimeko yobudenge, ngokungathi balele; ukanti ndandibona umkhondo wosizi olunzulu ebusweni babo. Abo babedanisekile babona ngokweZibhalo ukuba babekwixesha lokulibaziseka, nokuba bamele ukulinda ngomonde ukuzaliseka kombono. Obo bungqina bunye obabakhokelela ekubeni bakhangele iNkosi yabo ngowe-1843, babakhokelela ekubeni bayilindele ngowe-1844. Sekunjalo ndabona ukuba inkoliso yabo yayingenaso eso sibindi esasiphawula ukholo lwabo ngowe-1843. Ukudana kwabo kwakulupholisile ukholo lwabo....”

> “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.

> “Njengokuba ulungiselelo lukaYesu lwalusondela ekupheleni kwalo engcweleni, wada wangena kweyona Ngcwele, wema phambi kwetyeya equlathe umthetho kaThixo, Wathumela enye ingelosi enamandla inomyalezo wesithathu ehlabathini. Kwabekwa umqulu esandleni sengelosi, yaza, njengoko yayisihla isiza emhlabeni ngamandla nangobungangamsha, yavakalisa isilumkiso esoyikekayo, esinesisongelo esona sibuhlungu sakha saziswa emntwini. Lo myalezo wawuyilelwe ukubeka abantwana bakaThixo ekulumkeni, ngokubabonisa ixesha lokulingwa nentlungu elaliphambi kwabo. Yathi ingelosi, ‘Baya kungeniswa edabini elisondeleyo nerhamncwa nomfanekiselo walo. Ithemba labo lodwa lobomi obungunaphakade kukuhlala bemi beqinile. Nangona ubomi babo busesichengeni, mababambelele nkqi enyanisweni.’ Ingelosi yesithathu iwuphetha umyalezo wayo ngolu hlobo: ‘Nalu unyamezelo lwabangcwele: naba bagcina imithetho kaThixo, nokholo lukaYesu.’ Njengoko yayiwaphinda la mazwi, yalatha kwingcwele yasezulwini. Iingqondo zabo bonke abawamkelayo lo myalezo zikhokelwa kweyona Ngcwele, apho uYesu emi phambi kwetyeya, esenza uthethelelo lwaKhe lokugqibela ngenxa yabo bonke abo inceba isalibazisekayo kubo, nangenxa yabo baphule umthetho kaThixo bengazi. Olu xilongo lwenziwa ngenxa yabafileyo abangamalungisa kwanangenxa yabaphilayo abangamalungisa. Luquka bonke abo bafa bethembele kuKristu, kodwa abathi, bengalwamkelanga ukhanyiso ngemithetho kaThixo, bonayo bengazi ngokuwaphula amadinga awo.” Early Writings, 245, 255.

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