In the history of the movement of both the first and third angel, the message can be summarized by the second angel’s message.
A cikin tarihin tafiyar saƙon mala’ika na fari da na uku duka, ana iya taƙaita saƙon cikin saƙon mala’ika na biyu.
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.
Sai wani mala’ika kuma ya biyo baya, yana cewa, Babila ta faɗi, ta faɗi, wannan babban birni, domin ta sa dukan al’ummai suka sha ruwan inabin fushin fasikancinta. Ru’ya ta Yohanna 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.
Mala’ika na biyu yana bayyana amfani na annabci sau uku, ga waɗanda suke so su gani. Mala’ika na biyu yana gabatar da saƙon annabci, kuma saƙon shi ne cewa Babila ta fāɗi sau biyu. Yana bayyana Babila a matsayin wancan “babban birni” wanda aka bayyana a surori na goma sha bakwai da na goma sha takwas a matsayin Babila ta Zamani. Babila ta Zamani ta fāɗi sau biyu, kuma fāɗuwarta ta auku ne domin ta sa dukan al’ummai suka “sha daga fushin zina ta.” An aikata zinarta tare da sarakunan duniya. Wannan dangantaka ta ba ta damar yin amfani da ƙarfin sarakunan da ta yi zina da su domin ta aiwatar da “fushinta,” wanda shi ne tsanantawar da take kawowa a kan amintattun mutanen Allah.
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.”
Ruwan inabi koyarwa ce, kuma koyarwar da take sa dukan al’ummai su sha ita ce ƙaryatacciyar koyarwar da ke da’awar cewa bautar rana za ta haifar da salama. Dukan al’ummai suna karɓar “hatimin” ikon mulkinta, wato bautar rana, kamar yadda ake wakilta ta ta wurin ibadar Lahadi. Karɓar wannan “hatimi” da dukan al’ummai suka yi, ana kawo shi ne ta wurin ikon Amurka, amma hakan yana faruwa ne a lokacin yaƙe-yaƙen da suke ƙaruwa, waɗanda Annoba ta uku ta Musulunci take jawo wa duniyar duniya. Al’ummai suna karɓar “ruwan inabin” fushinta ne bisa ga alkawarin “salama da kwanciyar rai.”
“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.
“Yanzu kuma ga maganar da aka ce na furta cewa New York za a shafe ta da wani gagarumin igiyar ruwa? Wannan ban taɓa faɗa ba. Na faɗa cewa, sa’ad da nake duban manyan gine-ginen da ake ta ginawa a can, bene a kan bene, ‘Abubuwa masu firgitarwa ƙwarai za su faru sa’ad da Ubangiji zai tashi ya girgiza duniya da tsananin ƙarfi! Sa’an nan za a cika kalmomin Ru’ya ta Yohanna 18:1–3.’ Dukan sura ta goma sha takwas na Ru’ya ta Yohanna gargaɗi ne game da abin da yake zuwa a kan duniya. Amma ba ni da wani haske na musamman dangane da abin da yake zuwa a kan New York, sai dai kawai na san cewa wata rana manyan gine-ginen can za a rushe su ta wurin juye-juye da kifarwar ikon Allah. Daga hasken da aka ba ni, na san cewa hallaka tana cikin duniya. Kalma guda daga wurin Ubangiji, taɓawa guda kuma daga ikonsa mai girma, kuma waɗannan manyan gine-gine za su fāɗi. Abubuwan da za su faru, waɗanda tsoronsu ba za mu iya hange ba, za su auku.” Review and Herald, 5 ga Yuli, 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.
An sake maimaita saƙon mala’ika na biyu a ranar 11 ga Satumba, 2001, sa’ad da manyan gine-ginen Birnin New York suka rushe ta wurin taɓawar hannun Allah.
“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).
“Annabin ya ce, ‘Na ga wani mala’ika kuma yana saukowa daga sama, yana da iko mai girma; kuma duniya ta haskaka da ɗaukakarsa. Sai ya yi kira da ƙarfi da babbar murya, yana cewa, Babila babba ta fāɗi, ta fāɗi, kuma ta zama mazaunin aljanu’ (Ru’ya ta Yohanna 18:1, 2). Wannan shi ne saƙo ɗaya da mala’ika na biyu ya bayar. Babila ta fāɗi, ‘domin ta sa dukan al’ummai sun sha ruwan inabin fushin fasikancinta’ (Ru’ya ta Yohanna 14:8). Mene ne wannan ruwan inabi?—Koyarwarta ta ƙarya. Ta bai wa duniya Asabar ta ƙarya maimakon Asabar ta doka ta huɗu, kuma ta maimaita ƙaryar da Shaiɗan ya fara gaya wa Hauwa’u a Adnin—madawwamiyar rayuwar rai ta halitta. Kuskure iri-iri masu kama da haka ta yaɗa ko’ina da ko’ina, ‘tana koyar da umarnan mutane a matsayin koyaswa’ (Matiyu 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.
“Sa’ad da Yesu ya fara hidimarsa a bainar jama’a, Ya tsarkake Haikali daga ƙazantar da aka yi masa ta hanyar saɓon tsarki. Daga cikin ayyukan ƙarshe na hidimarsa kuwa akwai tsarkakewar Haikali ta biyu. Haka nan kuma, a cikin aikin ƙarshe na gargaɗin duniya, ana yin kiraye-kiraye guda biyu mabambanta ga ikkilisiyoyi. Saƙon mala’ika na biyu shi ne, ‘Babila ta fāɗi, ta fāɗi, waccan babban birni, domin ta sa dukan al’ummai suka sha ruwan inabin fushin fasikancinta’ (Ru’ya ta Yohanna 14:8). Kuma a cikin ƙara mai ƙarfi na saƙon mala’ika na uku ana jin wata murya daga sama tana cewa, ‘Ku fito daga cikinta, ku mutanena, domin kada ku yi tarayya cikin zunubanta, kuma kada ku karɓi annobinta. Gama zunubanta sun kai har sama, kuma Allah ya tuna da mugayen ayyukanta’ (Ru’ya ta Yohanna 18:4, 5).” Selected Messages, littafi na 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.
Tsakanin 11 ga Satumba, 2001, da dokar Lahadi da take gabatowa nan ba da daɗewa ba a Amurka, ayoyi uku na farko na Ru’ya ta Yohanna sura ta goma sha takwas suna cika, domin a lokacin dokar Lahadi ne kiran fitowa daga Babila yake farawa.
“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.
“Ru’ya ta Yohanna 18 tana nuni ga lokacin da, sakamakon ƙin karɓar gargaɗin sau uku na Ru’ya ta Yohanna 14:6–12, ikilisiya za ta kai gaba ɗaya ga yanayin da mala’ika na biyu ya annabta, kuma mutanen Allah da har yanzu suke cikin Babila za a kira su su rabu da tarayyarta. Wannan saƙo shi ne na ƙarshe da za a taɓa bayarwa ga duniya; kuma zai cika aikinsa. Sa’ad da waɗanda ‘ba su gaskata gaskiya ba, amma suka ji daɗin rashin adalci’ (2 Tasalonikawa 2:12), za a barsu su karɓi ruɗu mai ƙarfi su kuma gaskata ƙarya, sa’an nan hasken gaskiya zai haskaka a kan dukan waɗanda zukatansu suke buɗe domin su karɓe ta, kuma dukan ’ya’yan Ubangiji da suka rage cikin Babila za su bi wannan kira: ‘Ku fito daga cikinta, ya mutanena’ (Ru’ya ta Yohanna 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.
A dokar Lahadi mai zuwa nan ba da jimawa ba, mutanen tsohon alkawari za su karɓi ruɗani mai ƙarfi. Daga 11 ga Satumba, 2001, har zuwa lokacin da za a zubo wannan ruɗani mai ƙarfi a dokar Lahadi, ana maimaita saƙon mala’ika na biyu, kuma ƙin karɓarsa yana wakiltar ƙin karɓar “gargaɗi mai ninka uku na Ru’ya ta Yohanna sura ta goma sha huɗu, ayoyi shida zuwa goma sha biyu.” A wannan ma’ana, mala’iku uku ana wakilta su ta wurin saƙon mala’ika na biyu. Saƙon mala’ika na biyu shi ne, Babila ta fāɗi, ta fāɗi, kuma an sa saƙon mala’ika na biyu a tsakanin saƙon farko da na uku.
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.”
Sanarwar murya ta fari a cikin Wahayi sura ta goma sha takwas, maimaitawa ce ta saƙon mala’ika na biyu, amma tana wakiltar ƙin yarda da dukan mala’iku uku na Wahayi goma sha huɗu. Saƙon mala’ika na biyu yana wakiltar dukkan saƙonni ukun, kuma yana ɗauke da hatimin Alpha da Omega, gama an yi shelar sa a tarihin motsin mala’ika na fari, sa’an nan kuma za a sake yin ta a cikin motsin mala’ika na uku. Saƙon yana bayyana cewa Babila ta fāɗi sau biyu, kuma a wannan ma’ana ta annabci yana nuna “aikace-aikace sau uku na annabci.”
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.
Fāɗuwar Babila sau biyu na farko, kamar yadda Babel da Babila suke wakilta, tana wakiltar fāɗuwar Babila ta zamani ta ƙarshe. Shelar sau biyu game da fāɗuwar Babila tana kasancewa a tsakiya tsakanin saƙon farko da saƙon ƙarshe na mala’iku uku. Tsarin saƙonnin mala’iku ukun yana ɗauke da hatimin Alpha da Omega, gama saƙo na farko an bayyana shi a matsayin “bisharar har abada,” wadda a ma’anarta take nufin bisharar madawwamiya, ko kuma wannan saƙon bishara ɗaya ne domin dukan zamanai. Saƙon mala’ika na uku shi ne saƙon bishara da yake yin gargaɗi game da karɓar alamar dabbar, saboda haka saƙo na farko da saƙo na uku, waɗanda su ne saƙo na farko da saƙo na ƙarshe, saƙonni guda ɗaya ne, gama duka biyun bishara ne.
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 da Omega ya sa hatiminsa na “Gaskiya” a kan saƙonni uku ɗin nan, domin kalmar Ibrananci da aka fassara da “gaskiya” an ƙirƙire ta ne ta hannun Maƙerin Harsuna Mai Al’ajabi ta wurin haɗa haruffa na farko, na goma sha uku, da na ƙarshe na haruffan Ibrananci. “Goma sha uku” a matsayin alama tana wakiltar tawaye, kuma a cikin saƙo na biyu ne ake bayyana tawayen Babila, kamar yadda ƙa’idodinta na ƙarya da fasikancinta suke wakilta. Kamar yadda aka riga aka lura, saƙo na biyu ma yana ɗauke da sa hannun Alfa da Omega, domin saƙon da aka yi shelar sa a tarihin Millerawa domin sanar da buɗewar shari’a ana maimaita shi a cikin motsin mala’ika na uku domin bayyana ƙarshen shari’a.
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.”
Faɗuwar Babel a Farawa sura ta goma sha ɗaya ita ce ambato na farko game da faɗuwar Babila, kuma shaidar tawaye irin na Nimrod mai cike da tsaurin kai tana ɗauke da hatimin saƙon mala’ika na farko. Kamar yadda aka nuna a rubuce-rubucen da suka gabata, dukan saƙonni uku na mala’iku ukun su ma suna cikin mala’ika na farko. A cikin saƙon mala’ika na farko, furucin nan, “ku ji tsoron Allah,” yana wakiltar saƙon farko, kuma furucin nan, “ku ba Shi ɗaukaka,” yana wakiltar saƙon mala’ika na biyu. Ana samun saƙo na uku a cikin na farko, sa’ad da yake shelar cewa “lokacin shari’arsa ya zo.”
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.”
A cikin faɗuwar Nimrod, wadda ita ce faɗuwar farko ta Babila, ana kuma gane matakai uku na mala’iku ukun. Ana wakiltar wannan da furucin “go to.”
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.
Dukan duniya kuwa harshe ɗaya take da magana ɗaya. Sai ya faru, yayin da suke tafiya daga gabas, suka sami wani fili a ƙasar Shinar; suka zauna a can. Suka ce wa juna, Ku zo, mu yi tubali, mu ƙona su ƙwarai. Tubali kuwa suka yi amfani da shi maimakon dutse, laka mai ɗauri kuma maimakon turmi. Suka kuma ce, Ku zo, mu gina wa kanmu birni da hasumiya, wadda ƙololuwarta za ta kai har sama; mu kuma yi wa kanmu suna, kada a warwatsa mu ko’ina a fuskar dukan duniya. Sai Ubangiji ya sauko domin yă ga birnin da hasumiyar da ’ya’yan mutane suke ginawa. Ubangiji ya ce, Ga shi, mutanen nan ɗaya ne, harshe ɗaya kuma gare su duka; wannan kuwa shi ne farkon abin da suke yi: yanzu kuma babu abin da za a hana su, duk abin da suka yi nufin aikatawa. Ku zo, mu sauka, mu rikita harshensu a can, domin kada su fahimci maganar juna. Haka Ubangiji ya warwatsa su daga can ko’ina a fuskar dukan duniya: suka daina gina birnin. Saboda haka ake kiran sunansa Babel; domin a can ne Ubangiji ya rikita harshen dukan duniya: daga can kuma Ubangiji ya warwatsa su ko’ina a fuskar dukan duniya. Farawa 11:1–9.
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.
Fāɗuwar farko ta Babila, wadda aka wakilta a matsayin Babel, ana bayyana ta da “go to,” sau uku. Mala’iku uku duka an wakilce su a cikin mala’ika na farko. Daniyel sura ta ɗaya kuma tana wakiltar saƙon mala’ika na farko, kuma kamar yadda aka riga aka bayyana a cikin waɗannan maƙalu, tsarin gwaji mai matakai uku na bisharar madawwamiya yana samuwa a mataki na farko, sa’ad da Daniyel ya ƙi cin abincin Babila, ya kuma zaɓi maimakon haka ya ba Allah ɗaukaka. Gwajinsa na farko shi ne gwajin mala’ika na farko wanda ya sauko cikin tarihin Millerite a ranar 11 ga Agusta, 1840 tare da ƙaramin littafi, wanda aka umurci Yohanna ya ci.
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.
Sa’an nan aka ba shi gwaji na gani na kwanaki goma, wanda ya nuna bambanci tsakanin waɗanda suka ci abincin Babila, da waɗanda, kamar Daniyel, suka zaɓi su ci hatsi. Gwaji na biyu ya haifar da rukuni biyu, kamar yadda zuwan mala’ika na biyu a shekara ta 1844 ya yi. Wannan gwaji na biyu ya biyo bayan gwajin da aka yi a ƙarshen shekaru uku, inda Nebukadnezzar ya bayyana shari’arsa, kamar yadda zuwan mala’ika na uku a ranar 22 ga Oktoba, 1844, ya wakilta.
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.
Bayan ambaliyar ruwa, an umarci Nuhu ya gina bagadai, kuma sa’ad da yake yin haka bai kamata ya sare ko ya gyara duwatsun da ya yi amfani da su ba, haka kuma bai kamata ya yi amfani da turmi domin bagadinsa ba. Mai tawaye Nimrod ya yi amfani da tubali da turmi, yana kwaikwayon bagaden dangantakar alkawari wanda aka umurta waɗanda za su sake cika duniya da su yi amfani da shi. “Mu je” na farko a cikin shaidar Nimrod yana wakiltar “alkawarin mutuwa” wanda aka kafa cikin tawaye ga saƙon farko. “Mu je” na biyu yana wakiltar gina hasumiya (Coci) da birni (Jiha). “Mu je” na biyu a cikin shaidar Nimrod shi ne haɗuwar Coci da Jiha, wadda ita ce fasikancin saƙon mala’ika na biyu. “Mu je” na uku ya wakilci hukuncin warwatsa mutane da rikitar da harshe.
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.
Faɗuwar farko ta Babila tana wakiltar saƙon mala’ika na fari, kuma faɗuwar Babila ta biyu, a cikin bayyanannunta biyu waɗanda suke kafa abubuwan da suka haɗa faɗuwar Babila ta zamani, tana wakiltar saƙon mala’ika na biyu. Hakan yake domin faɗuwar Babila kamar yadda aka rubuta a cikin littafin Daniyel tana wakiltar farkawa da kuma ƙarewa, kamar yadda saƙon mala’ika na biyu kuma ake shelar sa a farkon da kuma ƙarshen Adventism. Sister White ta bayyana a sarari cewa shari’ar da aka kawo a kan Belshazzar an riga an yi mata irin ta ta wurin shari’ar da aka kawo a kan Nebukadnezzar.
“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.
“Ga mai mulki na ƙarshe na Babila, kamar yadda a matsayin alama ga na farkonta, hukuncin Mai Tsaro na Allah ya zo: ‘Ya sarki, ... an faɗa maka; Mulkin ya rabu da kai.’ Daniyel 4:31.” Annabawa da Sarakuna, 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.
Faɗuwa ta biyu ta Babila tana ɗauke da hatimin Alfa da Omega, kamar yadda saƙon mala’ika na biyu ma yake da shi. Ana wakiltar wannan hatimi ta wurin faɗuwar sarki na farko da na ƙarshe na Babila. Shari’a da faɗuwar Nebukadnezzar an wakilta su da “lokuta bakwai,” wanda yake nuni ga “lokuta bakwai” na Lawiyawa sura ta ashirin da shida, kuma “watsuwarsa” a cikin shari’a da faɗuwar Nimrod ma nuni ne ga “lokuta bakwai” na Lawiyawa sura ta ashirin da shida. Shari’a da faɗuwar Belshazzar kuma an wakilta su da haruffan wuta waɗanda jimillarsu ta kai dubu biyu da ɗari biyar da ashirin, abin da kuma yake nuna nuni ga “lokuta bakwai” na Lawiyawa sura ta ashirin da shida.
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.
An kafa “aikace-aikace sau uku na annabci” ta wurin shaidu biyu na farko da suke bayyana kuma suke tabbatar da halayen cika na uku kuma na ƙarshe. Ta wurin faɗuwa uku na Babila, saƙon da kansa da ke bayyana faɗuwar Babila, shi ne kuma yake bayyana ƙa’idar da aikace-aikace sau uku na annabci ya dogara a kanta. Faɗuwa biyu na farko na Babila suna bayyana siffofin annabci na faɗuwa ta uku kuma ta ƙarshe.
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.
An maimaita tarihin Millerite dalla-dalla har zuwa harafi a cikin tarihin Future for America. A cikin tarihin Millerite, tarin ƙa’idoji waɗanda William Miller ya saba da su, kuma ya yi amfani da su wajen kafa tsarin gaskiyar da ya yi amfani da shi domin gabatar da saƙon mala’ika na fari, ya kasance alama ta wannan tarihi. “Aikace-aikace sau uku na annabci” yana ɗaya daga cikin ƙa’idojin da aka tattara a cikin waɗannan kwanaki na ƙarshe domin kafa tsarin gaskiyar da a cikinsa ake gane saƙon mala’ika na uku.
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.
Bayyanuwar Roma uku, idan aka haɗa su da bayyanuwar faɗuwar Babila uku, suna da alaƙa ta kusa ƙwarai, amma suna da bambance-bambance. Karuwar Taya, ko kuwa Babila, wadda take yin fasikanci tare da sarakunan duniya, jiki ɗaya ce da su, amma tana mulki a kansu kamar yadda Jezebel ta yi mulki a kan sarki Ahab. Roma ta zamani ita ce dabbar Ru’ya ta Yohanna sura ta goma sha bakwai wadda karuwar Babila ta zamani take hawa a kai kuma take mulki a kanta.
We will continue this study in the next article.
Za mu ci gaba da wannan nazari a talifi na gaba.
“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.’
“Sa’an nan aka kawar da idanuna daga ɗaukakar, aka kuma nuna mini raguwar da take a duniya. Mala’ikan ya ce musu, ‘Za ku guje wa annobai bakwai na ƙarshe? Za ku tafi zuwa ɗaukaka ku more dukan abin da Allah ya tanadar wa waɗanda suke ƙaunarsa kuma suke shirye su sha wahala sabili da Shi? In haka ne, dole ne ku mutu domin ku rayu. Ku shirya, ku shirya, ku shirya. Dole ne ku sami shiri mafi girma fiye da wanda kuke da shi yanzu, gama ranar Ubangiji tana zuwa, mai tsanani da hasala da zafin fushi, domin ta mai da ƙasar kufai ta kuma hallaka masu zunubinta daga cikinta. Ku miƙa kome ga Allah. Ku ɗora kome a bisa bagadensa—kai, dukiya, da kome, hadaya mai rai. Za a buƙaci kome domin a shiga ɗaukaka. Ku tara wa kanku taska a sama, inda babu ɓarawo da zai iya kusantowa ko tsatsa ya lalata. Dole ne ku zama masu tarayya cikin wahalolin Almasihu a nan, idan kuna so ku zama masu tarayya tare da Shi cikin ɗaukakarsa daga baya.’”
“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.
“Za a sami sama da sauƙi sosai, idan muka same ta ta wurin wahala. Dole ne mu yi musun kai a duk tsawon hanya, mu mutu ga kai kowace rana, mu bar Yesu kaɗai ya bayyana, mu kuma ci gaba da sa darajarsa a gabanmu koyaushe. Na ga cewa waɗanda a kwanan nan suka rungumi gaskiya za su san abin da yake nufi a sha wahala saboda Almasihu, cewa za su fuskanci gwaje-gwaje waɗanda za su kasance masu tsanani da raɗaɗi, domin a tsarkake su, a kuma shirya su ta wurin wahala su karɓi hatimin Allah mai rai, su tsallake lokacin wahala, su ga Sarkin cikin kyawunsa, su kuma zauna a gaban Allah da kuma tsarkakan mala’iku masu tsarki.”
“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.
“Yayinda na ga abin da dole mu kasance domin mu gāji ɗaukaka, sa’an nan kuma na ga irin yawan wahalar da Yesu ya sha domin ya samo mana irin wannan gādo mai girma, sai na yi addu’a cewa a yi mana baftisma cikin shan wahalolin Almasihu, domin kada mu ja da baya a lokacin gwaje-gwaje, amma mu ɗauke su da haƙuri da farin ciki, muna sane da irin wahalar da Yesu ya sha domin ta wurin talaucinsa da wahalolinsa a mai da mu mawadata. Mala’ikan ya ce, ‘Ku ƙi kanku; dole ne ku yi saurin taka mataki.’ Wasunmu sun sami lokaci su karɓi gaskiya kuma su ci gaba mataki-mataki, kuma kowane matakin da muka ɗauka ya ba mu ƙarfi mu ɗauki na gaba. Amma yanzu lokaci ya kusa ƙarewa, kuma abin da muka yi shekaru muna koyo, su kuwa za su koya a cikin ’yan watanni kaɗan. Haka kuma za su sami abubuwa da yawa da za su daina riƙewa da kuma abubuwa da yawa da za su sake koya. Waɗanda ba za su karɓi alamar dabbar da hotonta ba sa’ad da doka ta fita, dole ne su kasance da tsayayyen ƙuduri tun yanzu su ce, A’a, ba za mu kula da tsarin dabbar ba.” Early Writings, 67.