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

Incwadi kaDaniyeli - Ikhulu Namashumi Amathathu Nambili

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

Ukwambulwa Kokubaluleka Kobufanekiso Besiprofetho Besivivinyo Sesibili: Ukuqonda Umfanekiso Wesilo kanye Nesikhathi Sokubekwa Kophawu Kwalabo abayi-144,000

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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.

Ezihlokweni ezedlule sachitha isikhathi sibona izimpawu zesiprofetho zovivinyo lwesibili kwezintathu ezimelelwa yizingelosi ezintathu. Ingelosi ngayinye imelela uvivinyo oluthile, futhi uvivinyo lwesibili lumeleke njengovivinyo olubonakalayo. Saqaphela zonke izingelosi ezintathu, futhi izivivinyo zazo ezihambelanayo zikhonjwa futhi kuDaniyeli isahluko sokuqala, lapho uvivinyo lwesibili kulezo ezintathu lwalusekelwe ekubukekeni kukaDaniyeli nabangane bakhe abathathu abathembekileyo emva kokuba bedle ukudla kwemifino, esikhundleni sokudla kwaseBhabhiloni. Esinye futhi isici sovivinyo lwesibili siyilokhu ukuthi luvame ukumelwa ngesifanekiso sokuhlangana kweBandla noMbuso.

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.

Zonke izingelosi ezintathu kanye nezivivinyo zazo ezifanele zibonakala ekuweni kweBabele likaNimrode kuGenesise isahluko seshumi nanye. Lezi zivivinyo ezintathu zimelelwa khona ngokusetshenziswa kathathu kwenkulumo ethi “wozani” emavesini 3, 4, no-7. Inkulumo yesibili ethi “wozani,” evesini 4, iphawula uvivinyo lwengelosi yesibili.

> 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.

> Base bethi: Asizakhele umuzi nombhoshongo, isiqongo sawo sifinyelele ezulwini; sizenzele igama, funa sihlakazeke ebusweni bomhlaba wonke. Genesise 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.

Idolobha limelela umbuso, futhi umbhoshongo umelela ibandla. Futhi babefisa isimilo esithile, njengoba simelwe esifisweni sabo sokuzakhela igama. Esivivinyweni sesibili isimilo sivame ukubonakaliswa, futhi kwenziwa lokhu ngokuqhathanisa nesimilo esiphambene naso, njengoba kumelwe uKhayini no-Abela, izintombi ezihlakaniphileyo neziziphukuphuku, noma esivivinyweni sesibili sikaDaniyeli ekubonakaleni kobuso phakathi kwalabo abadla ukudla kwaseBhabhiloni, ngokuphambene nalabo abadla imifino.

> 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.

> Ngiyakuncenga, zivivinye izinceku zakho izinsuku eziyishumi; asinikezwe imifino yokudla namanzi okuphuza. Khona ubuso bethu mabubhekwe phambi kwakho, nobuso babantwana abadla isabelo sokudla kwenkosi; bese wenza ezincekwini zakho njengalokho uyakukubona. Ngakho wavuma kubo kulolu daba, wabavivinya izinsuku eziyishumi. Kwathi ekupheleni kwezinsuku eziyishumi ubuso babo babonakala buhle kakhulu, benyembe kakhulu enyameni kunabo bonke abantwana ababedla isabelo sokudla kwenkosi. 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.

Emlandweni wamaMillerite, isivivinyo sengelosi yesibili saveza izigaba ezimbili zabakhulekeli. Isigaba esahluleka kuleso sivivinyo saba amadodakazi eRoma, kanti esinye isigaba saba ngabathembekile abaqhubeka nokulandela ukukhanya okuqhubekela phambili. Amadodakazi eRoma abonakalisa ukwakheka kwesiprofetho kukanina, futhi unina aba amadodakazi akhe ungumuntu okhonjwa njengonina wezifebe. Ngokwesiprofetho, isifebe siyibandla elingena ebudlelwaneni nombuso, njengoba kunjalo ngomfanekiso wobupapa.

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 ezingelosini ezintathu ezikuSambulo isahluko seshumi nane unazo zonke izivivinyo ezintathu zengelosikazi ngayinye kulezi ezintathu, njengoba kunjalo nakuDaniyeli isahluko sokuqala. KuDaniyeli ishumi nambili inqubo yokuvivinya enezinyathelo ezintathu nayo iyabonakala, ngakho-ke inqubo yokuvivinya enezinyathelo ezintathu ikhona kokubili 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.

> Abaningi bayakuhlanzwa, benziwe babe mhlophe, futhi bayovivinywa; kodwa ababi bayakwenza okubi; futhi akekho noyedwa kwababi oyakuqonda; kodwa abahlakaniphileyo bayakuqonda. 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.

Isivivinyo sokuqala evesini leshumi nambili siwukuhlanzwa okwenzeka egcekeni lendlu engcwele lapho kuhlatshwa khona iwundlu, futhi ukulunga kubalelwa isoni. Isivivinyo sesibili evesini leshumi nambili siwukwenziwa mhlophe, okufanekiswa yindawo engcwele endlini engcwele, emelela isikhathi lapho ukungcweliswa kunikezwa khona okholwayo. Isinyathelo sesithathu siwukuvivinywa, okufanekisela ukwahlulela kweNdawo eNgcwelengcwele lapho abantu bakaNkulunkulu bebekwa uphawu, futhi inkazimulo ipheleliswa. Izigaba ezimbili zabakhulekeli zimelwe ngababi abangaqondi, nabahlakaniphileyo 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.

Uvivinyo lwesibili, olumeleke izikhathi eziningi eZwini elingcwele, lumelela uvivinyo olubonakalayo, lapho kubonakaliswa khona izigaba ezimbili zabakhulekeli, futhi kufanekiselwa ukuhlangana kweBandla noMbuso. Okubaluleke ngokufanayo ukuthi esinye isici sovivinyo lwesibili siyilokhu ukuthi lwandulela uvivinyo lwesithathu, kanti uvivinyo lwesithathu lumelela ukwahlulela. Nokho, kukhona isexwayiso esibalulekile mayelana nokwahlulela kovivinyo lwesithathu, ngoba uvivinyo ngalunye kwezintathu lubandakanya ukwahlulela, kodwa izivivinyo ezimbili zokuqala zibekwe emlandweni lapho ukukhula kwesimilo kusengenzeka khona. Uvivinyo lwesithathu luhlukile, ngokuthi luyisivivinyo esingokwesiprofetho esihlukanisayo, esimane sikhombe ukuthi wawusuphenduke yisiphi isigaba somkhulekeli ezinyathelweni ezimbili ezandulele zenqubo yokuvivinywa.

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.

Esikhathini sokubekwa uphawu kwabayiikhulu namashumi amane nane eziyinkulungwane, esaqala ngoSepthemba 11, 2001, futhi esiphela emthethweni weSonto e-United States, kunezivivinyo ezintathu. Isivivinyo sokuqala saba lapho ingelosi yehla ngoSepthemba 11, 2001, futhi ngokuvumelana nengelosi eyehla emlandweni wamaMillerite ngo-Agasti 11, 1840, leso sivivinyo singesokudla. KuDaniyeli isahluko sokuqala, isivivinyo sokuqala saba lapho uDaniyeli azimisela enhliziyweni yakhe ukuthi angadli ukudla kwenkosi. Ngenkathi uMoya oNgcwele ehla ekubhapathizweni kukaKristu, wase ezila ukudla izinsuku ezingamashumi amane, isivivinyo saKhe sokuqala saba ngesokudla.

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.

Isivivinyo sesithathu nesokugcina esikhathini sokubekwa uphawu kwabantu abayizinkulungwane eziyikhulu namashumi amane nane yisimiso somthetho weSonto. Ngaleso sikhathi bonke labo abanokuqonda ngezimangalo zeSabatha yosuku lwesikhombisa, kodwa bakhethe ukukhonza ngosuku lwelanga, bayokwamukela uphawu lwesilo, futhi balahlekile kuze kube phakade. Emva kweminyaka emithathu, kuDaniyeli isahluko sokuqala, uDaniyeli kanye nabangane bakhe abathathu abahloniphekayo balethwa phambi kukaNebukhadinezari (uphawu lomthetho weSonto), ukuze bahlulelwe ngokuqeqeshwa kwabo eminyakeni emithathu eyedlule. Ngenkathi uYise neNdodana behla endabeni kaNimrode yokuhlubuka ekuthini “hambani” kwesithathu, kwakungukudida ulimi lwabo nokubahlakaza emhlabeni wonke. Isivivinyo sesithathu siyisivivinyo esinqumayo esihlukanisa lezi zigaba ezimbili kuze kube phakade.

> “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.

> “Zombili umfanekiso wokhula kanye nowenetha kufundisa ngokusobala ukuthi asikho isikhathi lapho bonke ababi beyophendukela kuNkulunkulu. Ukolweni nokhula kukhula ndawonye kuze kube sekuvunweni. Izinhlanzi ezinhle nezimbi zidonselwa ogwini ndawonye ngenxa yokwahlukaniswa kokugcina.

> “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.

> “Futhi, le mizekeliso ifundisa ukuthi ngeke kube khona isikhathi somusa emva kokwahlulelwa. Lapho umsebenzi wevangeli usuqediwe, kulandela ngokushesha ukwahlukaniswa phakathi kwabalungileyo nababi, futhi isiphetho seqembu ngalinye simiswa phakade.” 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.

Isikhathi sokubekwa uphawu kwabayiikhulu namashumi amane nane siyaphela ngomthetho weSonto oza maduze, futhi phakathi kwalolo vivinyo lwesithathu, novivinyo lokuqala olwafika ngoSepthemba 11, 2001, uvivinyo lwesibili lulethelwa ubu-Adventist baseLawodikea. Akukho “sikhathi sokuhlolwa emva kokwahlulelwa,” ngokuba umsebenzi wevangeli usuke usuqediwe ngaleso sikhathi kwabayikhulu namashumi amane nane.

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.

USista White ufundisa ezindaweni eziningana ukuthi uma singaluphumelelanga uvivinyo lokuqala, khona-ke ngeke sikwazi ukuphumelela uvivinyo lwesibili; futhi ngaphandle kokuluphumelela ngempumelelo uvivinyo lwesibili, siyobonakalisa ukwehluleka kwethu kolwesithathu, uvivinyo lokugcina oluveza iqiniso.

> “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.

> “Ngabuyiselwa ekumenyezelweni kokufika kokuqala kukaKristu. UJohane wathunywa ngomoya nangamandla ka-Eliya ukuba alungise indlela kaJesu. Labo abenqaba ubufakazi bukaJohane abazange bazuziswe izimfundiso zikaJesu. Ukumelana kwabo nesigijimi esasibikezela ukuza kwaKhe kwababeka esimweni lapho babengenakwamukela kalula khona ubufakazi obunamandla kakhulu bokuthi WayenguMesiya. USathane wahola labo abenqaba isigijimi sikaJohane ukuba baqhubekele phambili kakhulu, benqabe uKristu baphinde bambethele. Ngokwenza lokhu bazibeka esimweni lapho babengenakwamukela khona isibusiso sosuku lwePhentekoste, esasiyobafundisa indlela yokungena endaweni engcwele yasezulwini. Ukudatshulwa kweveyili lethempeli kwabonisa ukuthi imihlatshelo nemithetho yenkonzo yamaJuda kwakungeke kusamukelwe. Umhlatshelo omkhulu wawusunikelwe futhi wawamukelwe, noMoya oNgcwele owehla ngosuku lwePhentekoste wasusa izingqondo zabafundi endaweni engcwele yasemhlabeni waziyisa kweyasezulwini, lapho uJesu ayengene khona ngegazi laKhe uqobo, ukuba athululele phezu kwabafundi baKhe izinzuzo zokubuyisana kwaKhe. Kodwa amaJuda ashiywa ebumnyameni obuphelele. Alahlekelwa yikho konke ukukhanya ayengaba nakho mayelana necebo losindiso, futhi asaqhubeka ethembela emihlatshelweni naseminikelweni yawo engelusizo. Indawo engcwele yasezulwini yayisithathe indawo yaleyo yasemhlabeni, nokho ayengenalo ulwazi ngalolu shintsho. Ngakho-ke ayengazukuzuza ekuncengeleni kukaKristu 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.

> “Abaningi babheka ngokwesaba okukhulu indlela amaJuda enza ngayo ekwenqabeni nasekubethelweni kukaKristu; futhi lapho befunda umlando wokuphathwa kwakhe kabi okuyihlazo, bacabanga ukuthi bayamthanda, nokuthi babengeke bamphike njengoba kwenza uPetru, noma bambethele esiphambanweni njengoba kwenza amaJuda. Kodwa uNkulunkulu, ofunda izinhliziyo zabo bonke, usekuvivinyile lokho kuthanda uJesu ababezisho ukuthi bayakuzwa. Izulu lonke labuka ngentshiseko ejulileyo kakhulu indlela owamukelwa ngayo umlayezo wengelosi yokuqala. Kodwa abaningi ababezisho ukuthi bayamthanda uJesu, nabakhala izinyembezi lapho befunda indaba yesiphambano, bahleka usulu izindaba ezinhle zokufika kwakhe. Esikhundleni sokuwamukela umlayezo ngenjabulo, bathi uyinkohliso. Babazonda labo ababethanda ukuvela kwakhe, base bebakhiphela ngaphandle emabandleni. Labo abawenqaba umlayezo wokuqala babengeke bazuze kowesibili; futhi abazange bazuziswe yisimemezelo sasebusuku obuphakathi, esasizobalungiselela ukuba bangene noJesu ngokukholwa endaweni engcwelengcwele kakhulu yendlu engcwele yasezulwini. Futhi ngokwenqaba le milayezo emibili yokuqala, benze ukuqonda kwabo kwaba mnyama kakhulu kangangokuba abakwazi ukubona ukukhanya emlayezweni wengelosi yesithathu, obonisa indlela eya endaweni engcwelengcwele kakhulu. Ngabona ukuthi njengoba amaJuda ambethela uJesu, kanjalo namabandla okuzisho ukuthi angawobuKristu ayeyibethele le milayezo, ngakho-ke awanalo ulwazi lwendlela eya endaweni engcwelengcwele kakhulu, futhi awakwazi ukuzuziswa ukuncenga kukaJesu lapho. NjengamaJuda, ayenikela imihlatshelo yawo engenamsebenzi, nawo anikela imithandazo yawo engenamsebenzi egumbini uJesu aselishiyile; futhi uSathane, ejabule ngenkohliso, uzithathela isimilo senkolo, ahole izingqondo zalaba abazisho ukuthi bangamaKristu kuzakhe yena uqobo, esebenza ngamandla akhe, nangezibonakaliso zakhe, nangezimangaliso zamanga, ukuze ababophele ogibeni lwakhe.” 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.

Uma singawamukeli umlayezo wesixwayiso omelwe nguSepthemba 11, 2001, khona-ke ngokuqinisekileyo siyowamukela umthetho weSonto lapho usufika, kucatshangwa ukuthi sisaphila. Sekushiwo lokho, ukuvivinywa lapho sinquma khona isiphetho sethu saphakade, nokuvivinywa okumelwe sikudlule ngaphambi kokuba sibekwe uphawu ngesikhathi somthetho weSonto, okuwukuvivinywa okumelwe sikudlule ngaphambi kokuba kuvalwe isikhathi somusa, kungukuvivinywa kwesibili, futhi kungukuvivinywa komfanekiso wesilo.

> “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 ingibonisile ngokucacile ukuthi isithombe sesilo siyokwakhiwa ngaphambi kokuba isikhathi somusa sivalwe; ngokuba siyoba yisivivinyo esikhulu kubantu bakaNkulunkulu, okuyiso okuyonqunywa ngaso isiphetho sabo saphakade. Isikhundla sakho siyinhlanganisela enjalo yokungavumelani nokungahambisani, kangangokuthi bambalwa kuphela abayodukiswa.

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

> “KuSambulo 13 lesi sihloko sethulwa ngokusobala; [KuSambulo 13:11–17, kucashuniwe].”

> “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.

> “Lesi yisivivinyo abantu bakaNkulunkulu okumelwe babe naso ngaphambi kokuba babekwe uphawu. Bonke abafakazele ukwethembeka kwabo kuNkulunkulu ngokugcina umthetho waKhe, nangokwenqaba ukwamukela isabatha samanga, bayoma ngaphansi kwesibhengezo seNkosi uNkulunkulu uJehova, futhi bayokwamukela uphawu lukaNkulunkulu ophilayo. Labo abalahla iqiniso elivela ezulwini futhi bamukele isabatha leSonto, bayokwamukela uphawu lwesilo.” 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.

Isivivinyo sesibili ngesikhathi sokubekwa uphawu kwabangukhulu namashumi amane nane ezinkulungwane siyisivivinyo esingokwesiprofetho esibonakalayo. Sidinga ukuqashelwa kokwakheka komfanekiso wesilo e-United States, futhi leso sivivinyo singembulwa kuphela ngeZwi likaNkulunkulu lesiprofetho. Ngaphezu kwalokho, iZwi likaNkulunkulu lesiprofetho liyoqondwa kuphela yilabo abakhetha ukudla umlayezo wemvula yokugcina, omelwe njengendlela yokuthi umugqa phezu komugqa. Uma senqaba ukudla umlayezo oseSandleni sengwe enamandla yesAmbulo ishumi nesishiyagalombili lapho yehla, asiyikuba namandla okuqaphela ukwakheka komfanekiso wesilo.

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 kudliwe umlayezo osesandleni sengwezi, kudinga ukuba umfundi wesiprofetho akwazi ukubona ukuthi ingelosi inomlayezo esandleni sayo. Lapho ingelosi enamandla yesAmbulo isahluko sokuqala nesishiyagalombili yehla, ivesi alikhombi lutho olusesandleni sayo, kodwa indlela yokutolika ethi umugqa phezu komugqa iqinisa, ngofakazi abaningana, ukuthi kuhlale kukhona umlayezo esandleni sezingelosi ezehlayo. Labo abenqaba indlela ethi umugqa phezu komugqa bayimpumputhe emlayezweni onikeza ubufakazi bokuthi umfanekiso wesilo uyakheka e-United States. Lokho kumelwe kuqashelwe, ngokuba ikusasa lethu laphakade lisekelwe ekuqapheleni leli qiniso. Ngomugqa phezu komugqa, uDade White ukhomba izici zesiprofetho zengelosi yokuqala njengezifana nalezo zengelosi enamandla yesAmbulo isahluko seshumi nesishiyagalombili.

> “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.

> “Ngaboniswa intshisekelo yonke izulu elaliyithathile emsebenzini owawuqhubeka emhlabeni. UJesu wathuma ingelosi enamandla ukuba yehle futhi ixwayise abakhileyo emhlabeni ukuba bazilungiselele ukubonakala Kwakhe kwesibili. Njengoba ingelosi isuka ebukhoneni bukaJesu ezulwini, ukukhanya okukhazimulayo kakhulu nokunenkazimulo enkulu kwahamba phambi kwayo. Ngatshelwa ukuthi umsebenzi wayo kwakuwukukhanyisa umhlaba ngenkazimulo yayo nokuxwayisa umuntu ngolaka lukaNkulunkulu oluzayo. Izixuku zamukela ukukhanya. Abanye balaba babebonakala benesizotha esikhulu, kanti abanye babejabulile futhi bethokoziswe kakhulu. Bonke abamukela ukukhanya baphendulela ubuso babo ezulwini futhi bakhazimulisa uNkulunkulu. Nakuba kwakukhanyiselwe bonke, abanye bamane bangena ngaphansi kwethonya lako, kodwa abazange balamukele ngenhliziyo yonke. Abaningi bagcwaliswa ulaka olukhulu. Abefundisi nabantu bahlangana nababi futhi bamelana ngokuqinile nokukhanya okwakhanyiswa yileyo ngelosi enamandla. Kodwa bonke abakwemukela bazihlukanisa nezwe futhi bahlanganiswa eduze kakhulu omunye nomunye.”

> “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.

> “USathane nezingelosi zakhe babematasa kakhulu bezama ukudonsa izingqondo zabantu abaningi ngangokunokwenzeka zisuke ekukhanyeni. Iqembu elayenqaba lokhu lashiywa ebumnyameni. Ngabona ingelosi kaNkulunkulu ibhekile ngesithakazelo esijule kakhulu kubantu baYo abazibiza ngokuthi bangabaYo, ukuze ilobe isimilo ababesakha ngesikhathi umyalezo onomsuka wasezulwini wethulwa kubo. Futhi njengoba abaningi kakhulu kulabo ababethi bayamthanda uJesu bephenduka besuka emlayezweni wasezulwini ngokwedelela, ngokuhlekisa usulu, nangenzondo, ingelosi ephethe isikhumba sokuloba ngesandla sayo yabhala lowo mbhalo oyihlazo. Izulu lonke lagcwala ulaka lokulunga ngenxa yokuthi uJesu wayedelelwa kanjalo yilabo ababethi bangabalandeli baKhe.” 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.”

Kuleso siqephu, ingelosi yokuqala yesAmbulo isahluko seshumi nane “yathunywa” “ukwehla ixwayise abakhileyo emhlabeni ukuba bazilungiselele ukuvela Kwakhe kwesibili,” okuwumsebenzi ofanayo ncamashi nowengelosi yesAmbulo isahluko seshumi nesishiyagalombili. Umsebenzi wengelosi yokuqala kwakuwukuthi “ikhanyise umhlaba ngenkazimulo yayo futhi ixwayise umuntu ngolaka lukaNkulunkulu oluzayo,” okuyinto, futhi, engumsebenzi wengelosi yesahluko seshumi nesishiyagalombili. Labo abawamukela lo myalezo “badumisa uNkulunkulu,” kanti labo abawenqaba lo myalezo “bashiywa ebumnyameni obuphelele.”

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 ahloniphekileyo bakhetha ukudla ukudla kwasezulwini, kanti elinye iqembu ladla ukudla kweBabiloni. Ekupheleni “kokuhlolwa okubonakalayo” kwezinsuku eziyishumi, uDaniyeli nabangane bakhe bakhazimulisa uNkulunkulu, njengoba ubuso babo babubonakala bukhuluphele futhi buhle kakhulu kunalabo abadla ukudla kweBabiloni. Umlayezo wengelosi yokuqala wesAmbulo isahluko seshumi nane umelela zonke izivivinyo ezintathu ngaphakathi kokuchazwa kwawo kwevangeli eliphakade. Isivivinyo sokuqala ukwesaba uNkulunkulu, esesibili ukunikeza Yena inkazimulo, kanti isivivinyo sesithathu siyilapho kufika khona ihora lokwahlulelwa. Labo abathatha incwadana encane esandleni sengwekazi yokuqala bayidla, njengoba kumelwe uJohane esahlukweni seshumi, bakhazimulisa uNkulunkulu esivivinyweni sesibili, base belungiselelwa ukungena ekwahluleleni kukaNebukhadinezari. Umugqa phezu komugqa, isivivinyo sokuqala ngoSepthemba 11, 2001, kwakungukudla incwadana encane eyayisesandleni sengwekazi enamandla. Leso sivivinyo sangenisa esivivinyweni esilandelayo lapho kwakuzobonakaliswa khona izigaba ezimbili zabakhulekeli ngaphambi kwesivivinyo sesithathu nesokugcina sokuhlola ubuqiniso, esasivele sibonakalisa umlingiswa okhazimulisiwe, noma umlingiswa ogcwele ubumnyama.

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.

Isikhathi sokubekwa uphawu kwabanguyikhulu namashumi amane nane ezinkulungwane siyilando esisukela kuSepthemba 11, 2001 size sifike emthethweni weSonto ozayo maduze e-United States. Kulowo mlando umfanekiso wezintombi eziyishumi uyophindwa futhi ugcwaliseke ngokwezwi nezwi. Lelo qiniso-ke libonisa ukuthi umlando wesiprofetho sikaHabakuki isahluko sesibili nawo uyophindwa futhi ugcwaliseke ngokwezwi nezwi. Lokhu kusho futhi ukuthi inkathi yokubekwa uphawu kwabanguyikhulu namashumi amane nane ezinkulungwane iyinkathi lapho umphumela wayo yonke imibono yesiprofetho uphindwa futhi ugcwaliseke ngokwezwi nezwi.

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 nanye, ivesi lamashumi amane lavulwa ngesikhathi sokuphela ngo-1989. Leli vesi liqala ngesikhathi sokuphela ngo-1798, futhi liphetha ngokumaka isikhathi sokuphela ngo-1989. Umugqa phezu komugqa, isikhathi sokuphela sango-1798 sihambisana nesikhathi sokuphela sango-1989. Umlando wevesi lamashumi amane, oqala ngo-1798, futhi uqhubeke kuze kube ngumthetho weSonto evesini lamashumi amane nanye, umelela umlando wesilo somhlaba (i-United States) njengombuso wesithupha wesiprofetho seBhayibheli. Izimpondo ezimbili zesilo somhlaba, ezobuRiphabhulikhi nezobuProthestani, zimelelwa yilezi zikhathi ezimbili zokuphela.

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.”

Esikhathini sokubekwa uphawu sabayizinkulungwane eziyikhulu namashumi amane nane, uphondo lobuProthestani luyoveza izigaba ezimbili zabakhuleki ngesikhathi sovivinyo lwesibili lwezivivinyo ezintathu phakathi kwaleso sikhathi. Isigaba esisodwa siyobe sesithuthukise umfanekiso kaKristu, kanti esinye isigaba siyobe sesithuthukise umfanekiso wesilo. Kuleso sikhathi sokuvivinywa, uphondo lweRiphabhulikhi luyohlangana nophondo lobuProthestani oluhlubukileyo, lwakhe umfanekiso wesilo njengoba amasonto obuProthestani esethatha ukulawula umbuso womphakathi. Leso sikhathi simelwe yiyo yonke imibono eseZwini likaNkulunkulu, ngoba kulapho “izincwadi zeBhayibheli, zihlangana ziphethe khona.”

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.”

Isivivinyo sesibili kulowo mlando siyisivivinyo somfanekiso wesilo, kokubili ngaphakathi ezintombini, nangaphandle kosopolitiki bamaqembu ezombusazwe amabili aphikisanayo. Leso sivivinyo yisivivinyo okumelwe sisiphumelele “ngaphambi kokuvalwa komusa” emthethweni weSonto osusondele ukufika. Leso sivivinyo yisivivinyo esisiphumelelayo “ngaphambi kokuba sibekwe uphawu.” Leso sivivinyo yisivivinyo lapho “isiphetho sethu saphakade siyakuthi sinqunywe.”

We will continue this study in the next article.

Sizoqhubeka nalesi sifundo esihlokweni esilandelayo.

> “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. UJesu wabeka esandleni sayo umbhalo, futhi kwathi isehla iza emhlabeni, yamemeza, ‘IBhabhiloni liwile, liwile.’ Ngase ngibona labo ababedumele bephinde baphakamise amehlo abo ezulwini, bebheke ngokukholwa nangethemba ukuvela kweNkosi yabo. Kodwa abaningi babonakala behlezi esimweni sobuwula, kungathi balele ubuthongo; nokho ngangikwazi ukubona umkhondo wosizi olujulile ebusweni babo. Labo ababedumele babona emiBhalweni ukuthi babesesikhathini sokulibala, nokuthi kwakumelwe balinde ngokubekezela ukugcwaliseka kombono. Ubufakazi obufanayo obabaholela ukuba babheke iNkosi yabo ngo-1843, babaholela ukuba bayilindele ngo-1844. Nokho ngabona ukuthi iningi lalinganawo lawo mandla ayepawule ukukholwa kwabo ngo-1843. Ukudumala kwabo kwakulwenze lwaba buthakathaka 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.

> “Njengoba inkonzo kaJesu yayisivalwa endaweni engcwele, futhi Wadlulela endaweni engcwele kunazo zonke, wema phambi komphongolo owawuphethe umthetho kaNkulunkulu, Wathumela enye ingelosi enamandla inomlayezo wesithathu emhlabeni. Kwafakwa umqulu esandleni sengwele, futhi lapho yehlela emhlabeni ngamandla nangobukhosi, yamemezela isixwayiso esesabekayo, esinokusabisa okwesabeka kakhulu okwake kwalethwa kubantu. Lo myalezo wawuhloselwe ukubeka abantwana bakaNkulunkulu ekuqapheni, ngokubabonisa ihora lokulingwa nokuhlupheka elaliphambi kwabo. Yathi ingelosi, ‘Bayolethwa empini esondelene kakhulu nesilo nomfanekiso waso. Ithemba labo lodwa lokuphila okuphakade ukuma beqinile. Nakuba ukuphila kwabo kusengozini, kumelwe babambelele ngokuqinile eqinisweni.’ Ingelosi yesithathu ivala umlayezo wayo kanje: ‘Nakhu ukubekezela kwabangcwele: nangu abagcina imiyalo kaNkulunkulu nokukholwa kukaJesu.’ Ngesikhathi iphindaphinda la mazwi, yabhekisa endaweni engcwele yasezulwini. Izingqondo zabo bonke abamukela lo myalezo ziqondiswa endaweni engcwele kunazo zonke, lapho uJesu emi khona phambi komphongolo, enza ukunxusela Kwakhe kokugcina ngenxa yabo bonke labo umusa osalibalele kubo, kanye nalabo abaphule umthetho kaNkulunkulu ngokungazi. Lokhu kubuyisana kwenzelwa abafileyo abalungileyo kanye nabaphilayo abalungileyo. Kuhlanganisa bonke labo abafa bethembele kuKristu, kodwa okuthi, bengakwemukelanga ukukhanya ngemiyalo kaNkulunkulu, babe bonile ngokungazi ngokweqa imithetho yawo.” Early Writings, 245, 255.

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