In the history of the movement of both the first and third angel, the message can be summarized by the second angel’s message.
මෙය පළමුද තුන්වනද දේවදූතයාගේ චලනයේ ඉතිහාසය තුළ, එහි පණිවිඩය දෙවන දේවදූතයාගේ පණිවිඩයෙන් සාරාංශගත කළ හැක.
And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.
Et un autre ange suivit, en disant : Babylone est tombée, elle est tombée, la grande ville, parce qu’elle a fait boire à toutes les nations le vin de la fureur de sa fornication. Apocalypse 14:8.
The second angel identifies the triple application of prophecy, for those who wish to see. The second angel is presenting a prophetic message, and the message is that Babylon has twice fallen. It identifies Babylon as that “great city” which is identified in chapters seventeen and eighteen as Modern Babylon. Modern Babylon has twice fallen, and her fall was produced because she made all nations “drink of the wrath of her fornication.” Her fornication was accomplished with the kings of the earth. That relationship allowed her to employ the strength of the kings she committed fornication with to carry out her “wrath,” which is the persecution she brings upon God’s faithful people.
दोस्रो स्वर्गदूतले, देख्न चाहनेहरूका लागि, भविष्यवाणीको त्रिविध प्रयोगलाई पहिचान गराउँछ। दोस्रो स्वर्गदूतले एउटा भविष्यवाणीमूलक सन्देश प्रस्तुत गरिरहेको छ, र त्यो सन्देश यो हो कि बेबिलोन दुई पटक पतन भइसकेकी छ। यसले बेबिलोनलाई त्यो “महान् सहर” भनेर चिनाउँछ, जसलाई अध्याय सत्र र अठारमा आधुनिक बेबिलोनको रूपमा पहिचान गरिएको छ। आधुनिक बेबिलोन दुई पटक पतन भइसकेकी छ, र उनको पतन यस कारणले भयो कि उनले सबै जातिहरूलाई आफ्नो व्यभिचारको क्रोध पिउन लगाइन्। उनको व्यभिचार पृथ्वीका राजाहरूसँग सम्पन्न भयो। त्यस सम्बन्धले उनलाई, जस राजाहरूसँग उनले व्यभिचार गरिन्, तिनकै शक्तिको उपयोग गरेर आफ्नो “क्रोध” कार्यान्वयन गर्न अनुमति दियो; यो नै त्यो सतावट हो, जुन उनले परमेश्वरका विश्वासयोग्य जनहरूमाथि ल्याउँछिन्।
Wine is a doctrine, and the doctrine that she leads all nations to drink of, is the false doctrine that claims that worshipping the sun will produce peace. All nations accept the “mark” of her authority, which is the worship of the sun, as represented by Sunday worship. The acceptance of all nations of that “mark,” is brought about by the power of the United States, but it is done so in the time of the escalating warfare being brought upon planet earth by the third Woe of Islam. The nations accept the “wine” of her wrath, based upon a promise of “peace and safety.”
Vin se yon doktrin, e doktrin li fè tout nasyon bwè a, se fo doktrin ki pretann adore solèy la ap pwodui lapè. Tout nasyon yo aksepte “mak” otorite li a, ki se adorasyon solèy la, jan sa reprezante nan adorasyon Dimanch la. Akseptasyon tout nasyon yo bay “mak” sa a fèt pa mwayen pouvwa Etazini, men sa fèt nan tan lagè k ap ogmante yo ap tonbe sou planèt tè a atravè twazyèm Malè Islam nan. Nasyon yo aksepte “diven” kòlè li a, sou baz yon pwomès “lapè ak sekirite.”
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
«Եվ ահա գալիս է այն լուրը, թե ես հայտարարել եմ, որ Նյու Յորքը պիտի swept away լինի մակընթացային ալիքով՞։ Սա ես երբեք չեմ ասել։ Ես ասել եմ, երբ նայում էի այնտեղ բարձրացող հսկա շենքերին՝ հարկ հարկի վրա,․ «Ի՜նչ սարսափելի տեսարաններ պիտի կատարվեն, երբ Տերը վեր կենա, որպեսզի ահավոր կերպով ցնցի երկիրը։ Այն ժամանակ Հայտնություն 18.1–3-ի խոսքերը պիտի կատարվեն»։ Հայտնության տասնութերորդ գլխի ամբողջությունը նախազգուշացում է այն բանի մասին, ինչ պիտի գա երկրի վրա։ Բայց Նյու Յորքի վրա եկելիքի վերաբերյալ ես առանձնապես լույս չունեմ, բացի այն, որ գիտեմ՝ մի օր այնտեղի մեծ շենքերը պիտի վայր գցվեն Աստծո զորության շրջելու և շուռ տալու միջոցով։ Ինձ տրված լույսից ես գիտեմ, որ կործանումը աշխարհում է։ Տիրոջ մեկ խոսքը, Նրա հզոր զորության մեկ հպումը՝ և այս հսկայական կառույցները պիտի ընկնեն։ Պիտի կատարվեն այնպիսի տեսարաններ, որոնց ահավորությունը մենք չենք կարող պատկերացնել»։ Review and Herald, July 5, 1906.
The second angels’ message was repeated on September 11, 2001, when the great buildings of New York City were thrown down by a touch of God’s hand.
የሁለተኛው መልአክ መልእክት በሴፕቴምበር 11፣ 2001 እንደገና ተደገመ፤ በዚያ ጊዜ የኒው ዮርክ ከተማ ታላላቅ ህንፃዎች በእግዚአብሔር እጅ ንክኪ ወድቀው ተጣሉ።
“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).
“Nabii asema, ‘Nikaona malaika mwingine akishuka kutoka mbinguni, mwenye mamlaka makubwa; nayo dunia ikaangazwa kwa utukufu wake. Akalia kwa nguvu kwa sauti kuu, akisema, Babeli mkuu ameanguka, ameanguka, naye amekuwa maskani ya pepo wabaya’ (Ufunuo 18:1, 2). Huu ndio ujumbe uleule uliotolewa na malaika wa pili. Babeli ameanguka, ‘kwa sababu aliwanywesha mataifa yote divai ya ghadhabu ya uasherati wake’ (Ufunuo 14:8). Divai hiyo ni nini?—Mafundisho yake ya uongo. Ameupa ulimwengu sabato ya uongo badala ya Sabato ya amri ya nne, naye amerudia uongo ambao Shetani alimwambia Hawa kwanza katika Edeni—kwamba roho haiwezi kufa kwa asili. Makosa mengi yanayofanana na hayo ameyatawanya kote na kote, ‘akifundisha mafundisho yaliyo maagizo ya wanadamu’ (Mathayo 15:9).”
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
“যেতিয়া যীচুৱে নিজৰ ৰাজহুৱা পৰিচৰ্যা আৰম্ভ কৰিলে, তেতিয়া তেওঁ মন্দিৰক তাৰ ধৰ্মদ্ৰোহী অপবিত্ৰতাতৰ পৰা শুচি কৰিলে। আৰু তেওঁৰ পৰিচৰ্যাৰ অন্তিম কাৰ্যসমূহৰ মাজত মন্দিৰৰ দ্বিতীয় শুদ্ধিকৰণো আছিল। সেইদৰে, জগতক সতৰ্ক কৰাৰ অন্তিম কাৰ্যত, গীৰ্জাসমূহলৈ দুটা স্বতন্ত্ৰ আহ্বান কৰা হয়। দ্বিতীয় দূতৰ বাৰ্তাই কৈছে, ‘মহান নগৰ বাবিল পতিত হ’ল, পতিত হ’ল; কিয়নো তাই নিজৰ ব্যভিচাৰৰ ক্ৰোধৰ দ্ৰাক্ষাৰস সকলো জাতিক পান কৰাইছে’ (প্ৰকাশিত বাক্য 14:8)। আৰু তৃতীয় দূতৰ বাৰ্তাৰ মহা-ধ্বনিত স্বৰ্গৰ পৰা এটা স্বৰ শুনা যায়, যিয়ে কৈছে, ‘হে মোৰ লোকসকল, তোমালোকে তাইৰ পৰা ওলাই আহা, যেন তোমালোকে তাইৰ পাপসমূহৰ অংশীদাৰ নহোৱা, আৰু তাইৰ দণ্ডসমূহৰো অংশ নোপোৱা। কিয়নো তাইৰ পাপসমূহ স্বৰ্গলৈকে উপনীত হৈছে, আৰু ঈশ্বৰে তাইৰ অধৰ্মসমূহ স্মৰণ কৰিছে’ (প্ৰকাশিত বাক্য 18:4, 5)।” Selected Messages, book 2, 118.
Between September 11, 2001, and the soon-coming Sunday law in the United States, the first three verses of Revelation eighteen are fulfilled, for it is at the Sunday law, that the call out of Babylon begins.
Entre le 11 septembre 2001 et la loi du dimanche qui doit bientôt venir aux États-Unis, les trois premiers versets d’Apocalypse dix-huit s’accomplissent, car c’est à la loi du dimanche que commence l’appel à sortir de Babylone.
“Revelation 18 points to the time when, as the result of rejecting the threefold warning of Revelation 14:6–12, the church will have fully reached the condition foretold by the second angel, and the people of God still in Babylon will be called upon to separate from her communion. This message is the last that will ever be given to the world; and it will accomplish its work. When those that ‘believed not the truth, but had pleasure in unrighteousness’ (2 Thessalonians 2:12), shall be left to receive strong delusion and to believe a lie, then the light of truth will shine upon all whose hearts are open to receive it, and all the children of the Lord that remain in Babylon will heed the call: ‘Come out of her, My people’ (Revelation 18:4).” The Great Controversy, 389, 390.
« Révélation 18 désigne le temps où, par suite du rejet du triple avertissement de Révélation 14:6–12, l’Église aura pleinement atteint l’état annoncé par le second ange, et le peuple de Dieu se trouvant encore dans Babylone sera appelé à se séparer de sa communion. Ce message est le dernier qui sera jamais adressé au monde ; et il accomplira son œuvre. Lorsque ceux qui « n’ont pas cru à la vérité, mais qui ont pris plaisir à l’injustice » (2 Thessaloniciens 2:12) seront abandonnés à une puissance d’égarement, pour croire au mensonge, alors la lumière de la vérité brillera sur tous ceux dont le cœur est ouvert pour la recevoir, et tous les enfants du Seigneur qui demeurent dans Babylone prêteront attention à l’appel : « Sortez du milieu d’elle, Mon peuple » (Révélation 18:4). » The Great Controversy, 389, 390.
At the soon-coming Sunday law the former covenant people will receive strong delusion. From September 11, 2001, until the strong delusion is poured out at the Sunday law the second angel’s message is repeated, and the rejection represents the rejection of “the threefold warning of Revelation fourteen, verses six through twelve.” In this sense, the three angels are represented by the message of the second angel. The second angel’s message is Babylon is fallen, is fallen, and the second angel’s message is placed between the first and third message.
No texto a ser traduzido, “ff” não identifica um idioma específico. Por favor, informe o idioma de destino para que eu possa fornecer a tradução.
The pronouncement of the first voice in Revelation chapter eighteen, is a repetition of the second angel’s message, but it represents a rejection of all three angels of Revelation fourteen. The second angel’s message represents all three messages, and it possesses the signature of Alpha and Omega, for it was proclaimed in the history of the movement of the first angel, and then will be again in the movement of the third angel. The message identifies that Babylon has twice fallen, and in this prophetic sense it is identifying a “triple application of prophecy.”
დაბადების გამოცხადების მეთვრამეტე თავში პირველი ხმის გამოცხადება მეორე ანგელოზის უწყების გამეორებაა, თუმცა იგი წარმოადგენს გამოცხადების მეთოთხმეტე თავის სამივე ანგელოზის უარყოფას. მეორე ანგელოზის უწყება სამივე უწყებას წარმოადგენს და ატარებს ალფასა და ომეგას ნიშნებს, რადგან იგი გამოცხადდა პირველი ანგელოზის მოძრაობის ისტორიაში და შემდეგ კვლავ გამოცხადდება მესამე ანგელოზის მოძრაობაში. ეს უწყება მიუთითებს, რომ ბაბილონი ორჯერ დაეცა, და ამ წინასწარმეტყველური აზრით იგი განსაზღვრავს „წინასწარმეტყველების სამმაგ გამოყენებას“.
The first two times Babylon fell, as represented by Babel and Babylon, represent the final fall of modern Babylon. The twofold pronouncement of Babylon’s fall is bookended by the first and last message of the three angels. The structure of the three angels possesses the signature of Alpha and Omega, for the first message is identified as the “everlasting gospel,” which by definition means it is the eternal gospel, or the same gospel message for all time. The message of the third angel is the gospel message that warns against receiving the mark of the beast, so the first message and the third message, which are the first and the last messages, are the same messages, for both are the gospel.
বারবার ও ব্যাবিলনের দ্বারা যেভাবে প্রতীকীভাবে উপস্থাপিত হয়েছে, ব্যাবিলনের প্রথম দুইবার পতন আধুনিক ব্যাবিলনের চূড়ান্ত পতনকে নির্দেশ করে। ব্যাবিলনের পতনের দ্বিগুণ ঘোষণা তিন দূতের বার্তার প্রথম ও শেষ বার্তা দ্বারা পরিবেষ্টিত। তিন দূতের বার্তার গঠনে আলফা ও ওমেগার স্বাক্ষর বিদ্যমান, কারণ প্রথম বার্তাটি “অনন্ত সুসমাচার” হিসেবে পরিচিত, যার সংজ্ঞাগত অর্থ এই যে, এটি চিরন্তন সুসমাচার, অর্থাৎ সকল যুগের জন্য একই সুসমাচারের বার্তা। তৃতীয় দূতের বার্তাটি সেই সুসমাচারের বার্তা, যা পশুর চিহ্ন গ্রহণ করার বিরুদ্ধে সতর্ক করে; অতএব প্রথম বার্তা ও তৃতীয় বার্তা, যা প্রথম ও শেষ বার্তা, একই বার্তা, কারণ উভয়ই সুসমাচার।
Alpha and Omega placed His signature of “Truth” upon the three messages, for the Hebrew word translated as “truth,” was created by the Wonderful Linguist by combining the first, thirteenth and last letters of the Hebrew alphabet. “Thirteen” as a symbol represents rebellion, and it is in the second message that the rebellion of Babylon, as represented by her false doctrines and fornication, is identified. As already noted, the second message also contains the signature of Alpha and Omega, for the message that was proclaimed in Millerite history to announce the opening of the judgment is repeated in the movement of the third angel to identify the close of judgment.
Alfa e Ômega apôs Sua assinatura de “Verdade” sobre as três mensagens, pois a palavra hebraica traduzida por “verdade” foi criada pelo Maravilhoso Linguista mediante a combinação da primeira, da décima terceira e da última letras do alfabeto hebraico. “Treze”, como símbolo, representa rebelião, e é na segunda mensagem que se identifica a rebelião de Babilônia, representada por suas falsas doutrinas e fornicação. Como já foi observado, a segunda mensagem também contém a assinatura de Alfa e Ômega, pois a mensagem que foi proclamada na história milerita para anunciar a abertura do juízo repete-se no movimento do terceiro anjo para identificar o encerramento do juízo.
The fall of Babel in Genesis chapter eleven, is the first reference of the fall of Babylon, and the witness of Nimrod’s highhanded rebellion contains the signature of the first angel’s message. As demonstrated in previous articles all three messages of the three angels are also located within the first angel. In the message of the first angel the expression, “fear God,” represents the first message, and the expression, “give Him glory,” represents the second angel’s message. The third message is found in the first, when it announces that “the hour of His judgment is come.”
Gineesi boqonnaa kudha tokko keessatti kufaatiin Baabel, kufaatii Baabiloonitti yeroo jalqabaatiif kan agarsiisudha; ragaan fincila harka-jabaa Nimrood immoo mallattoo ergaa ergamaa isa jalqabaa of keessaa qaba. Akkuma barruulee darban keessatti ibsame, ergaawwan ergamoota sadan hundi ergaa ergamaa isa jalqabaa keessatti argamu. Ergaa ergamaa isa jalqabaa keessatti ibsi, “Waaqayyoon sodadhaa,” ergaa isa jalqabaa bakka bu’a; ibsi, “isaaf ulfina kennaa,” immoo ergaa ergamaa isa lammaffaa bakka bu’a. Ergaan isa sadaffaanis isa jalqabaa keessatti argama; yeroo inni, “sa’aan murtii isaa dhufeera,” jedhee labsutti.
In Nimrod’s fall, which is the first fall of Babylon, the three steps of the three angels is also identified. It is represented by the expression “go to.”
Katika kuanguka kwa Nimrodi, ambako ndiko kuanguka kwa kwanza kwa Babeli, hatua tatu za wale malaika watatu nazo pia zinatambulishwa. Hili linaonyeshwa kwa usemi “njooni.”
And the whole earth was of one language, and of one speech. And it came to pass, as they journeyed from the east, that they found a plain in the land of Shinar; and they dwelt there. And they said one to another, Go to, let us make brick, and burn them throughly. And they had brick for stone, and slime had they for morter. 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. And the Lord came down to see the city and the tower, which the children of men builded. And the Lord said, Behold, the people is one, and they have all one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do. Go to, let us go down, and there confound their language, that they may not understand one another’s speech. So the Lord scattered them abroad from thence upon the face of all the earth: and they left off to build the city. Therefore is the name of it called Babel; because the Lord did there confound the language of all the earth: and from thence did the Lord scatter them abroad upon the face of all the earth. Genesis 11:1–9.
همهٔ زمین یک زبان و یک گفتار داشت. و واقع شد که چون از مشرق کوچ میکردند، دشتی در سرزمین شِنعار یافتند و در آنجا ساکن شدند. و به یکدیگر گفتند: «بیایید خشت بسازیم و آنها را نیکو بپزیم.» و ایشان را خشت به جای سنگ بود، و قیر به جای ملات. و گفتند: «بیایید برای خود شهری و برجی بنا کنیم که سرش به آسمان برسد، و برای خویشتن نامی بسازیم، مبادا بر روی تمامی زمین پراکنده شویم.» و خداوند فرود آمد تا شهر و برجی را که بنیآدم بنا میکردند، ببیند. و خداوند گفت: «اینک قوم یکی است، و همه یک زبان دارند؛ و این است آنچه آغاز به انجامش کردهاند؛ و اکنون هیچ چیز از آنچه در خیال انجام آنند از ایشان بازداشته نخواهد شد. بیایید فرود آییم و در آنجا زبان ایشان را مشوش سازیم تا گفتار یکدیگر را نفهمند.» پس خداوند ایشان را از آنجا بر روی تمامی زمین پراکنده ساخت، و از بنای شهر بازایستادند. از این رو نام آنجا بابل خوانده شد، زیرا خداوند در آنجا زبان تمامی زمین را مشوش ساخت؛ و از آنجا خداوند ایشان را بر روی تمامی زمین پراکنده کرد. پیدایش ۱۱:۱–۹.
The first fall of Babylon, represented as Babel, is expressed in “go to,” three times. The three angels are all represented in the first angel. Daniel chapter one also represents the first angel’s message, and as previously identified in these articles, the three-step testing process of the everlasting gospel is found in step one, when Daniel refused to eat the Babylonian diet, and chose instead to give glory to God. His first test was the test of the first angel who descended in Millerite history on August 11, 1840 with a little book, which John was commanded to eat.
Ifa rya mbere rya Babuloni, rigereranywa na Babeli, rigaragazwa n’amagambo ngo “ngaho nimugende,” inshuro eshatu. Abamarayika batatu bose bahagarariwe mu mumarayika wa mbere. Daniyeli igice cya mbere na cyo kigereranya ubutumwa bw’umumarayika wa mbere, kandi nk’uko byamaze kugaragazwa mbere muri izi nyandiko, uburyo bw’igeragezwa ry’intambwe eshatu bw’ubutumwa bwiza bw’iteka buboneka mu ntambwe ya mbere, igihe Daniyeli yanze kurya indyo ya Babuloni, ahubwo agahitamo guha Imana icyubahiro. Ikigeragezo cye cya mbere cyari ikigeragezo cy’umumarayika wa mbere wamanutse mu mateka y’Abamilerite ku wa 11 Kanama 1840 afite agatabo gatoya, ako Yohana yategetswe kurya.
He was then given a visual test of ten days, which demonstrated a distinction between those who ate the Babylonian diet, and those who, like Daniel, chose to eat pulse. The second test produced two classes, just as did the arrival of the second angel in 1844. That second test was followed by the test at the end of three years, where Nebuchadnezzar manifested his judgment, as represented by the arrival of the third angel on October 22, 1844.
Alors lui fut imposée une épreuve visible de dix jours, qui mit en évidence une distinction entre ceux qui mangeaient la nourriture de Babylone et ceux qui, comme Daniel, choisirent de manger des légumes. La seconde épreuve produisit deux classes, tout comme l’arrivée du deuxième ange en 1844. Cette seconde épreuve fut suivie de l’épreuve à la fin de trois années, où Nebucadnetsar manifesta son jugement, comme le représente l’arrivée du troisième ange le 22 octobre 1844.
After the flood Noah was instructed to build altars and when doing so he was never to cut or trim the rocks he used, nor was he to use mortar for his altar. The rebel Nimrod used bricks and mortar, counterfeiting the altar of the covenant relationship that had been directed to be employed by those who repopulated the earth. The first “go to” in Nimrod’s testimony represents a “covenant of death” that was formed in rebellion to the first message. The second “go to” represents the construction of a tower (a Church) and a city (a State). The second “go to” in Nimrod’s testimony was the combination of Church and State, which is the fornication of the second angel’s message. The third “go to” represented the judgment of scattering the people and confounding the language.
पानी के प्रलय के बाद नूह को वेदियाँ बनाने की आज्ञा दी गई, और ऐसा करते समय उसे जिन पत्थरों का उपयोग करना था, उन्हें न काटना था, न तराशना था; और न ही अपनी वेदी के लिए गारा लगाना था। विद्रोही निम्रोद ने ईंट और गारे का उपयोग किया, और इस प्रकार उस वाचा-संबंध की वेदी की जालसाजी की, जिसका प्रयोग पृथ्वी को फिर से बसाने वालों के लिए निर्देशित किया गया था। निम्रोद की गवाही में पहला “चलो” उस “मृत्यु की वाचा” का प्रतिनिधित्व करता है, जो पहले संदेश के विरुद्ध विद्रोह में स्थापित की गई थी। दूसरा “चलो” एक मीनार (एक कलीसिया) और एक नगर (एक राज्य) के निर्माण का प्रतिनिधित्व करता है। निम्रोद की गवाही में दूसरा “चलो” कलीसिया और राज्य का संयोजन था, जो दूसरे स्वर्गदूत के संदेश की व्यभिचारता है। तीसरा “चलो” लोगों को तितर-बितर कर देने और भाषा को गड़बड़ा देने के न्याय का प्रतिनिधित्व करता है।
The first fall of Babylon typifies the first angel’s message, and the second fall of Babylon in the two manifestations that establish the elements of modern Babylon’s fall, typifies the second angel’s message. It does so for the fall of Babylon as recorded in the book of Daniel represents a beginning and an ending, as does the second angel’s message which is proclaimed in the beginning and ending of Adventism. Sister White specifically identified that the judgment brought upon Belshazzar had been typified by the judgment that was brought upon Nebuchadnezzar.
Mfokotso wa ntlha wa Babilona o emela molaetsa wa moengele wa ntlha, mme mfokotso wa bobedi wa Babilona mo diponatshegong tse pedi tse di tlhomisang dintlha tsa mfokotso wa Babilona wa segompieno, o emela molaetsa wa moengele wa bobedi. Go ntse jalo, gonne mfokotso wa Babilona jaaka o kwadilwe mo bukeng ya Daniele o emela tshimologo le bokhutlo, fela jaaka molaetsa wa moengele wa bobedi o itsisiwe mo tshimologong le mo bokhutlong jwa Boadvente. Kgaitsadi White o ne a supa ka tlhamalalo gore katlholo e e neng ya tlisiwa mo go Beleshasare e ne e setse e emetswe pele ke katlholo e e neng ya tlisiwa mo go Nebukatenesare.
“To the last ruler of Babylon, as in type to its first, had come the sentence of the divine Watcher: ‘O king, . . . to thee it is spoken; The kingdom is departed from thee.’ Daniel 4:31.” Prophets and Kings, 533.
«Քանի որ Բաբելոնի վերջին իշխանի համար, ինչպես նաև պատկերական իմաստով՝ նրա առաջինի համար, հասել էր աստվածային Դիտորդի դատավճիռը. «Ո՛վ թագավոր, … քեզ է ասվում. թագավորությունը հեռացվել է քեզանից»։ Դանիել 4:31»։ Մարգարեներ և Թագավորներ, 533.
The second fall of Babylon has the signature of Alpha and Omega, as does the second angel’s message. The signature is represented by the fall of the first and the last kings of Babylon. Nebuchadnezzar’s judgment and fall is represented as “seven times,” which is a reference to the “seven times” of Leviticus twenty-six, and the “scattering” in Nimrod’s judgment and fall is also a reference to the “seven times” of Leviticus twenty-six. Belshazzar’s judgment and fall is represented by the fiery letters that add up to twenty-five hundred and twenty, also identifying a reference to the “seven times,” of Leviticus twenty-six.
Ya pili kuanguka kwa Babeli kuna muhuri wa Alfa na Omega, kama ulivyo ujumbe wa malaika wa pili. Muhuri huo unawakilishwa na kuanguka kwa wafalme wa kwanza na wa mwisho wa Babeli. Hukumu na kuanguka kwa Nebukadreza kunawakilishwa kama “nyakati saba,” ambalo ni rejeo la “nyakati saba” za Mambo ya Walawi ishirini na sita, na “kutawanyika” katika hukumu na kuanguka kwa Nimrodi pia ni rejeo la “nyakati saba” za Mambo ya Walawi ishirini na sita. Hukumu na kuanguka kwa Belshaza kunawakilishwa na herufi za moto zinazojumlisha elfu mbili mia tano na ishirini, pia zikibainisha rejeo la “nyakati saba” za Mambo ya Walawi ishirini na sita.
A “triple application of prophecy” is established by the first two witnesses that identify and establish the characteristics of the third and final fulfillment. With the three falls of Babylon, the very message that identifies the fall of Babylon, also identifies the rule which the triple application of prophecy is based upon. The first two falls of Babylon identify the prophetic characteristics of the third and final fall.
Un « triple accomplissement de la prophétie » est établi par les deux premiers témoins, qui identifient et établissent les caractéristiques du troisième et dernier accomplissement. Par les trois chutes de Babylone, le message même qui identifie la chute de Babylone identifie aussi la règle sur laquelle repose le triple accomplissement de la prophétie. Les deux premières chutes de Babylone identifient les caractéristiques prophétiques de la troisième et dernière chute.
The Millerite history is repeated to the very letter in the history of Future for America. In Millerite history a compilation of rules which William Miller became familiar with, and employed to establish the framework of truth he used to present the message of the first angel, was a waymark of that history. A “triple application of prophecy” is one of the rules that has been compiled in these last days to establish the framework of truth in which the message of the third angel is identified.
L’histoire millérite se répète jusque dans les moindres détails dans l’histoire de Future for America. Dans l’histoire millérite, une compilation de règles avec lesquelles William Miller se familiarisa, et qu’il employa pour établir l’ossature de vérité dont il se servit pour présenter le message du premier ange, constitua un jalon de cette histoire. Une « triple application de la prophétie » est l’une des règles qui ont été compilées en ces derniers jours afin d’établir l’ossature de vérité dans laquelle le message du troisième ange est identifié.
The three manifestations of Rome, combined with the three manifestations of Babylon’s fall, are closely related, but have distinctions. The whore of Tyre, or Babylon, who commits fornication with the kings of the earth is one flesh with them, but she reigns over those kings as Jezebel reigned over king Ahab. Modern Rome is the beast of Revelation seventeen that the whore of Modern Babylon rides upon and reigns over.
Ромын гурван илрэл нь Вавилоны уналтын гурван илрэлтэй нийлэн нягт холбоотой боловч, хоорондоо ялгаатай талтай. Дэлхийн хаадтай садарлан завхайрдаг Тирийн янхан, өөрөөр хэлбэл Вавилон, тэдэнтэй нэг махбод болдог; гэвч Иезебель Ахаб хааны дээр ноёрхож байсанчлан, тэрээр тэдгээр хаадын дээр ноёрхон захирдаг. Орчин үеийн Ром бол Орчин үеийн Вавилоны янхан унаж, дээр нь ноёрхон захирдаг Илчлэл арван долоогийн араатан мөн.
We will continue this study in the next article.
እዚ ጥናት ኣብ ዝቕጽል ጽሑፍ ክንቀጽሎ ኢና።
“Then my eyes were taken from the glory, and I was pointed to the remnant on the earth. The angel said to them, ‘Will ye shun the seven last plagues? Will ye go to glory and enjoy all that God has prepared for those who love Him and are willing to suffer for His sake? If so, ye must die that ye may live. Get ready, get ready, get ready. Ye must have a greater preparation than ye now have, for the day of the Lord cometh, cruel both with wrath and fierce anger, to lay the land desolate and to destroy the sinners thereof out of it. Sacrifice all to God. Lay all upon His altar—self, property, and all, a living sacrifice. It will take all to enter glory. Lay up for yourselves treasure in heaven, where no thief can approach or rust corrupt. Ye must be partakers of Christ’s sufferings here if ye would be partakers with Him of His glory hereafter.’
“Puis mes yeux furent détournés de la gloire, et l’on m’indiqua le reste sur la terre. L’ange leur dit : « Fuirez-vous les sept dernières plaies ? Irez-vous dans la gloire et jouirez-vous de tout ce que Dieu a préparé pour ceux qui L’aiment et qui sont disposés à souffrir pour l’amour de Lui ? Si oui, vous devez mourir afin de vivre. Préparez-vous, préparez-vous, préparez-vous. Vous devez avoir une préparation plus grande que celle que vous avez maintenant, car le jour de l’Éternel vient, cruel dans sa fureur et son ardente colère, pour réduire le pays en désolation et en exterminer les pécheurs. Sacrifiez tout à Dieu. Déposez tout sur Son autel — vous-mêmes, vos biens, et tout le reste — en sacrifice vivant. Il faudra tout pour entrer dans la gloire. Amassez-vous un trésor dans le ciel, où nul voleur ne peut approcher, ni la rouille corrompre. Vous devez ici avoir part aux souffrances de Christ, si vous voulez avoir part avec Lui à Sa gloire dans l’au-delà. »
“Heaven will be cheap enough, if we obtain it through suffering. We must deny self all along the way, die to self daily, let Jesus alone appear, and keep His glory continually in view. I saw that those who of late have embraced the truth would have to know what it is to suffer for Christ’s sake, that they would have trials to pass through that would be keen and cutting, in order that they may be purified and fitted through suffering to receive the seal of the living God, pass through the time of trouble, see the King in His beauty, and dwell in the presence of God and of pure, holy angels.
«Langit akan cukup murah, jika kita memperolehnya melalui penderitaan. Kita harus menyangkal diri sepanjang jalan, mati terhadap diri setiap hari, membiarkan hanya Yesus yang tampak, dan senantiasa memandang kemuliaan-Nya. Aku melihat bahwa mereka yang belakangan ini telah menerima kebenaran harus mengetahui apa artinya menderita oleh karena Kristus, bahwa mereka akan mengalami ujian-ujian yang tajam dan menyayat, agar mereka dimurnikan dan dipersiapkan melalui penderitaan untuk menerima meterai Allah yang hidup, melewati masa kesesakan, melihat Raja dalam keindahan-Nya, dan tinggal di hadirat Allah serta para malaikat yang murni dan kudus.
“As I saw what we must be in order to inherit glory, and then saw how much Jesus had suffered to obtain for us so rich an inheritance, I prayed that we might be baptized into Christ’s sufferings, that we might not shrink at trials, but bear them with patience and joy, knowing what Jesus had suffered that we through His poverty and sufferings might be made rich. Said the angel, ‘Deny self; ye must step fast.’ Some of us have had time to get the truth and to advance step by step, and every step we have taken has given us strength to take the next. But now time is almost finished, and what we have been years learning, they will have to learn in a few months. They will also have much to unlearn and much to learn again. Those who would not receive the mark of the beast and his image when the decree goes forth, must have decision now to say, Nay, we will not regard the institution of the beast.” Early Writings, 67.
“Waanan arge ulfinni akka nu dhaalamuuf maal taʼuu akka qabnu, achiis Yesuus dhaala akkas badhaadhaa nuuf argachuuf hammam akka dhiphate yommuu arge, akka nu dhiphina Kiristoositti cuuphamnu, akka qorumsa duratti hin dheeffanne, garuu obsaanii fi gammachuudhaan akka isaan baannu nan kadhadhe; sababni isaas, Yesuus hammam akka dhiphate beeknee, nus hiyyummaa fi dhiphina Isaa sanaan badhaadhota akka taanuuf. Ergamaanis, ‘Of ganaa; saffisaan tarkaanfachuu qabdu’ jedhe. Nu keessaa gariin dhugaa argachuuf yeroo arganneerra, akkasumas tarkaanfii tarkaanfiidhaan fuuldura deemneerra; tarkaanfiin hundinuu kan fudhanne immoo isa itti aanu fudhachuuf humna nuuf kenneera. Amma garuu yeroo jechuun xumuramuuf jechuun gaʼeera; waan nuti waggoota hedduudhaan baranne, isaan jiʼoota muraasa keessatti barachuu qabu. Isaanis akkasuma waan baayʼee dagachuu qabanii fi waan baayʼee irra deebiʼanii barachuu qabu. Warri yeroo labsiin sun baʼutti mallattoo bineensichaa fi fakkeenya isaa fudhachuu hin barbaanne, amma iyyuu murtoo qabaachuu qabu, jechuunis, Lakki, dhaabbata bineensichaa hin kabajnu.” Early Writings, 67.