In the history of the movement of both the first and third angel, the message can be summarized by the second angel’s message.
Nan istwa mouvman ni premye ni twazyèm zanj lan, mesaj la ka rezime pa mesaj dezyèm zanj lan.
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.
Apre sa, yon lòt zanj vini, li t ap di: Babilòn tonbe, li tonbe, gwo lavil sa a, paske li fè tout nasyon bwè diven kòlè fònikasyon li a. Revelasyon 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.
Dezyèm zanj lan idantifye aplikasyon trip pwofesi a, pou moun ki vle wè. Dezyèm zanj lan ap prezante yon mesaj pwofetik, e mesaj la se ke Babilòn tonbe de fwa. Li idantifye Babilòn kòm “gran vil” sa a, ki idantifye nan chapit disèt ak dizuit kòm Babilòn Modèn. Babilòn Modèn tonbe de fwa, e tonbe pa li a te pwodui paske li te fè tout nasyon yo “bwè diven kòlè fònikasyon pa li a.” Fònikasyon pa li a te akonpli avèk wa latè yo. Relasyon sa a te pèmèt li sèvi ak fòs wa li te fè fònikasyon avèk yo pou egzekite “kòlè” pa li a, ki se pèsekisyon li mennen sou pèp fidèl Bondye a.
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.”
Diven se yon doktrin, e doktrin li mennen tout nasyon bwè a se fo doktrin ki pretann adore solèy la pral pwodui lapè. Tout nasyon yo aksepte “mak” otorite li a, ki se adorasyon solèy la, jan sa reprezante pa adorasyon dimanch. Akseptasyon “mak” sa a pa tout nasyon yo fèt pa pouvwa Etazini, men sa fèt nan tan lagè k ap vin pi grav sou planèt tè a anba twazyèm Malè Islam lan. 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.
“Ebyen, èske se pawòl mwen te deklare a ki di Nouyòk dwe disparèt anba yon vag mare? Sa, mwen pa janm di. Mwen te di, pandan m t ap gade gwo batiman yo k ap monte la a, etaj sou etaj, ‘Ala sèn terib k ap fèt lè Seyè a va leve pou l souke tè a avèk yon fòs redoutab! Lè sa a, pawòl Revelasyon 18:1–3 yo pral akonpli.’ Tout chapit dizwityèm Revelasyon an se yon avètisman sou sa k ap vini sou tè a. Men, mwen pa gen okenn limyè espesyal konsènan sa k ap vini sou Nouyòk, eksepte ke mwen konnen yon jou gwo batiman ki la yo pral kraze anba aksyon pouvwa Bondye k ap vire epi chavire tout bagay. Dapre limyè yo ban mwen an, mwen konnen destriksyon nan mond lan. Yon sèl pawòl ki soti nan Seyè a, yon sèl manyen pouvwa pisan li a, epi gwo estrikti sa yo pral tonbe. Sèn pral fèt ki gen yon laterè nou pa ka menm imajine.” Review and Herald, 5 jiyè 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.
Dezyèm mesaj zanj lan te repete nan dat 11 septanm 2001, lè gwo bilding vil Nouyòk yo te jete atè pa yon manyen men Bondye.
“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).
“Pwofèt la di: ‘Mwen wè yon lòt zanj desann soti nan syèl la, li te gen gwo pouvwa; e tè a te klere ak laglwa li. Epi li te rele avèk fòs, ak yon vwa pwisan, li t ap di: Babilòn gran an tonbe, li tonbe, e li vin tounen kay demon yo’ (Revelation 18:1, 2). Sa a se menm mesaj dezyèm zanj lan te bay la. Babilòn tonbe, ‘paske li fè tout nasyon yo bwè diven kòlè fònikasyon li a’ (Revelation 14:8). Ki sa diven sa a ye?—Fo doktrin li yo. Li bay lemonn yon fo saba olye Saba katriyèm kòmandman an, epi li repete manti Satan te di Èv an premye nan Edenn nan—imòtalite natirèl nanm nan. Anpil lòt erè ki menm fanmi ak sa yo, li gaye yo byen lwen toupatou, ‘ap anseye kòm doktrin kòmandman lèzòm yo’ (Matthew 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.
“Lè Jezi te kòmanse ministè piblik Li, Li te pirifye Tanp lan anba pwofanasyon sakrilèj li t ap sibi a. Pami dènye aksyon ministè Li yo te gen dezyèm pirifikasyon Tanp lan. Konsa, nan dènye travay avètisman pou mond lan, yo fè de apèl distenk bay legliz yo. Mesaj dezyèm zanj lan se: ‘Babilòn tonbe, li tonbe, gwo vil sa a, paske li fè tout nasyon bwè diven kòlè fònikasyon li a’ (Revelation 14:8). Epi, nan gwo rèl mesaj twazyèm zanj lan, yo tande yon vwa soti nan syèl la k ap di: ‘Soti ladan li, pèp mwen an, pou nou pa patisipe nan peche li yo, epi pou nou pa resevwa nan flewo li yo. Paske peche li yo rive jouk nan syèl la, e Bondye sonje inikite li yo’ (Revelation 18:4, 5).” Selected Messages, liv 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.
Ant 11 septanm 2001 ak lwa dimanch k ap vini talè konsa Ozetazini an, premye twa vèsè Revelasyon dizwit yo akonpli, paske se nan lwa dimanch lan apèl pou sòti Babilòn nan kòmanse.
“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.
“Revelasyon 18 montre nan ki tan, kòm rezilta rejè avètisman twa fwa a nan Revelasyon 14:6–12 la, legliz la va fin rive nèt nan kondisyon dezyèm zanj lan te anonse davans lan, e pèp Bondye a ki toujou nan Babilòn pral resevwa apèl pou yo separe tèt yo ak kominyon li. Mesaj sa a se dènye mesaj ki va janm bay mond lan; epi li va akonpli travay li. Lè moun ki ‘pa t kwè verite a, men ki te pran plezi nan lenjistis’ (2 Tesalonisyen 2:12), va rete pou yo resevwa yon gwo sediksyon epi pou yo kwè yon manti, lè sa a limyè verite a va klere sou tout moun kè yo ouvè pou resevwa li, e tout pitit Senyè a ki rete nan Babilòn va koute apèl la: ‘Soti ladan li, pèp Mwen an’ (Revelasyon 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.
Nan lwa dimanch ki pral vini byento a, ansyen pèp alyans lan pral resevwa yon gwo ilizyon. Depi 11 septanm 2001 jouk lè gwo ilizyon an va vide sou yo nan lwa dimanch lan, mesaj dezyèm zanj lan ap repete, e rejè sa a reprezante rejè “avètisman an twa pati ki nan Revelasyon katòz, vèsè sis rive douz.” Nan sans sa a, twa zanj yo reprezante pa mesaj dezyèm zanj lan. Mesaj dezyèm zanj lan se: Babilòn tonbe, li tonbe, e mesaj dezyèm zanj lan plase ant premye ak twazyèm mesaj la.
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.”
Pwoklamasyon premye vwa a nan Revelasyon chapit dizwit la, se yon repetisyon mesaj dezyèm zanj lan, men li reprezante yon rejè tout twa zanj Revelasyon katòz yo. Mesaj dezyèm zanj lan reprezante tout twa mesaj yo, epi li pote siyati Alfa ak Omega a, paske li te pwoklame nan istwa mouvman premye zanj lan, epi apre sa li pral pwoklame ankò nan mouvman twazyèm zanj lan. Mesaj la idantifye ke Babilòn tonbe de fwa, epi nan sans pwofetik sa a li ap idantifye yon “aplikasyon pwofesi an trip.”
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.
De premye fwa Babilòn te tonbe yo, jan sa reprezante pa Bàbèl ak Babilòn, reprezante tonbe final Babilòn modèn nan. Pwoklamasyon doub sou tonbe Babilòn nan antoure pa premye ak dènye mesaj twa zanj yo. Estrikti twa zanj yo pote siyati Alfa ak Omega, paske premye mesaj la idantifye kòm “levanjil etènèl la,” sa ki, dapre definisyon li, vle di li se levanjil etènèl la, oswa menm mesaj levanjil la pou tout tan. Mesaj twazyèm zanj lan se mesaj levanjil la ki avèti kont resevwa mak bèt la; konsa premye mesaj la ak twazyèm mesaj la, ki se premye ak dènye mesaj yo, se menm mesaj yo, paske yo toude se levanjil la.
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.
Alpha ak Omega te mete siyati pa Yo, “Verite,” sou twa mesaj yo, paske mo ebre ki tradui “verite” a te fòme pa Bèl Lengwis la lè Li te konbine premye, trèzyèm ak dènye lèt alfabè ebre a. “Trèz,” kòm yon senbòl, reprezante rebelyon, e se nan dezyèm mesaj la yo idantifye rebelyon Babilòn nan, jan fo doktrin li yo ak fònikasyon li a reprezante l. Jan sa deja te note, dezyèm mesaj la genyen tou siyati Alpha ak Omega a, paske mesaj ki te pwoklame nan istwa Millerite la pou anonse ouvèti jijman an repete nan mouvman twazyèm zanj lan pou idantifye fèmti jijman an.
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.”
Tonbe Babel la nan Jenèz chapit onz lan se premye referans sou tonbe Babilòn, epi temwayaj rebelyon odasye Nimwòd la pote siyati mesaj premye zanj lan. Jan sa te demontre nan atik anvan yo, tout twa mesaj twa zanj yo tou jwenn plas yo andedan mesaj premye zanj lan. Nan mesaj premye zanj lan, ekspresyon “gen krentif pou Bondye” a reprezante premye mesaj la, epi ekspresyon “bay li glwa” a reprezante mesaj dezyèm zanj lan. Twazyèm mesaj la jwenn nan premye a, lè li anonse ke “lè jijman li a rive.”
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.”
Nan sezon tonbe Nimwòd la, ki se premye tonbe Babilòn nan, yo idantifye tou twa etap twa zanj yo. Sa reprezante pa ekspresyon an: “ale nan.”
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.
E tout tè a te gen yon sèl lang ak yon sèl pawòl. Epi sa rive, antanke yo t ap vwayaje soti nan bò solèy leve a, yo jwenn yon plenn nan peyi Chinea; epi yo rete la. Epi yo di youn lòt: Ann al fè brik, epi ann kwit yo nèt. Epi yo te gen brik olye de wòch, epi bitim olye de mòtye. Epi yo di: Ann al bati pou nou yon vil ak yon fò won, ki tèt li ka rive jis nan syèl la; epi ann fè nou yon non, pou nou pa gaye sou tout sifas tè a. Epi Senyè a desann pou l wè vil la ak fò won an, pitit lèzòm yo t ap bati a. Epi Senyè a di: Gade, pèp la fè youn, epi yo tout gen yon sèl lang; se sa yo kòmanse fè; e kounye a anyen p ap anpeche yo fè sa yo imajine pou yo fè. Ann al, ann desann, epi ann konfonn lang yo la, pou youn pa konprann pawòl lòt. Konsa, Senyè a gaye yo soti la sou tout sifas tè a; epi yo sispann bati vil la. Se poutèt sa yo rele non li Babel; paske se la Senyè a te konfonn lang tout tè a; epi depi la Senyè a te gaye yo sou tout sifas tè a. Jenèz 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.
Premye tonbe Babilòn nan, reprezante kòm Babel, eksprime nan “ale non”, twa fwa. Twa zanj yo tout reprezante nan premye zanj lan. Daniel chapit youn reprezante tou mesaj premye zanj lan, e jan sa te deja idantifye nan atik sa yo, pwosesis eprèv an twa etap levanjil etènèl la jwenn nan premye etap la, lè Daniel te refize manje rejim Babilòn nan, epi li te chwazi pito bay Bondye glwa. Premye eprèv li a se te eprèv premye zanj lan ki te desann nan istwa Millerit la nan dat 11 out 1840 avèk yon ti liv, ke Jan te resevwa lòd pou l manje.
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.
Lè sa a, yo te ba li yon eprèv vizyèl pandan dis jou, ki te demontre yon distenksyon ant sila yo ki te manje manje Babilòn nan, ak sila yo ki, menm jan ak Danyèl, te chwazi manje legim. Dezyèm eprèv la te pwodui de klas, menm jan sa te fèt lè dezyèm zanj lan te rive an 1844. Dezyèm eprèv sa a te swiv pa eprèv la nan fen twa ane yo, kote Nebikadneza te manifeste jijman li, jan sa reprezante pa rive twazyèm zanj lan nan 22 oktòb 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.
Apre delij la, yo te bay Noe enstriksyon pou l bati lotèl, e lè li t ap fè sa li pa t dwe janm taye ni koupe wòch li te sèvi yo, ni li pa t dwe sèvi ak mòtye pou lotèl li a. Rebèl Nimwòd la te sèvi ak brik ak mòtye, li t ap foje lotèl relasyon alyans lan, sa yo te bay lòd pou moun ki te repople tè a sèvi avè l. Premye “ann ale” nan temwayaj Nimwòd la reprezante yon “alyans lanmò” ki te fòme nan rebelyon kont premye mesaj la. Dezyèm “ann ale” a reprezante konstriksyon yon tou (yon Legliz) ak yon vil (yon Leta). Dezyèm “ann ale” nan temwayaj Nimwòd la se te konbinezon Legliz ak Leta, ki se fònikasyon mesaj dezyèm zanj lan. Twazyèm “ann ale” a te reprezante jijman ki te gaye pèp la epi konfonn lang lan.
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.
Premye tonbe Babilòn nan senbolize mesaj premye zanj lan, epi dezyèm tonbe Babilòn nan, nan de manifestasyon ki tabli eleman tonbe Babilòn modèn nan, senbolize mesaj dezyèm zanj lan. Sa fèt konsa, paske tonbe Babilòn nan jan li anrejistre nan liv Danyèl la reprezante yon kòmansman ak yon fen, menm jan ak mesaj dezyèm zanj lan ki pwoklame nan kòmansman ak nan fen Advantis la. Sè White te idantifye espesyalman ke jijman ki te tonbe sou Belchaza a te deja senbolize pa jijman ki te tonbe sou Nebikadneza a.
“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.
“Pou dènye chèf Babilòn nan, menm jan an tou nan kalite pou premye a, te rive santans Siveyan diven an: ‘O wa,... yo pale sa avè w; wayòm nan retire nan men w.’ Daniel 4:31.” Prophets and Kings, 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.
Dezyèm tonbe Babilòn nan pote siyati Alfa ak Omega, menm jan ak mesaj dezyèm zanj lan. Siyati a reprezante pa tonbe premye ak dènye wa Babilòn yo. Jijman ak tonbe Nebikadneza a reprezante kòm “sèt fwa,” ki se yon referans ak “sèt fwa” Levitik vennsis la; epi “gaye” ki nan jijman ak tonbe Nimwòd la se yon referans tou ak “sèt fwa” Levitik vennsis la. Jijman ak tonbe Bèlchaza a reprezante pa lèt dife yo ki bay total de mil senksan ven, sa ki idantifye tou yon referans ak “sèt fwa” Levitik vennsis la.
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.
Yon “aplikasyon trip pwofesi” etabli pa de premye temwen yo ki idantifye epi tabli karakteristik twazyèm ak dènye akonplisman an. Avèk twa tonbe Babilòn yo, menm mesaj ki idantifye tonbe Babilòn nan idantifye tou règ sou ki aplikasyon trip pwofesi a chita. De premye tonbe Babilòn yo idantifye karakteristik pwofetik twazyèm ak dènye tonbe a.
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.
Istwa Millerit yo repete jis nan dènye lèt la nan istwa Future for America. Nan istwa Millerit la, yon konpilasyon règ William Miller te vin familye avèk yo, epi li te sèvi avè yo pou tabli kad verite li te itilize pou prezante mesaj premye zanj lan, te yon waymark nan istwa sa a. Yon “triple application of prophecy” se youn nan règ ki te konpile nan dènye jou sa yo pou tabli kad verite kote mesaj twazyèm zanj lan idantifye.
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.
Twa manifestasyon Wòm yo, ansanm ak twa manifestasyon tonbe Babilòn nan, gen yon rapò sere youn ak lòt, men yo gen diferans. Pwostitye Tir la, oswa Babilòn nan, ki fè fònikasyon ak wa latè yo, se yon sèl chè avèk yo; men li gouvène sou wa sa yo menm jan Jezabèl te gouvène sou wa Akab. Wòm modèn se bèt ki nan Revelasyon disèt la, sou li pwostitye Babilòn modèn nan chita, e li gouvène sou li.
We will continue this study in the next article.
N ap kontinye etid sa a nan atik ki vin apre a.
“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.’
“Lè sa a, je m te wete sou glwa a, epi yo te montre m rès la ki sou tè a. Zanj lan di yo: ‘Èske n ap chape sèt dènye flewo yo? Èske n ap antre nan glwa a pou n jwi tout sa Bondye prepare pou sila yo ki renmen Li e ki dispoze soufri poutèt Li? Si se konsa, fòk nou mouri pou nou ka viv. Pare nou, pare nou, pare nou. Nou dwe gen yon preparasyon ki pi gran pase sa nou genyen kounye a, paske jou Seyè a ap vini, li mechan, plen kòlè ak gwo kourouj, pou l fè peyi a tounen dezolasyon epi pou l detwi pechè ki ladan l yo. Sakrifye tout bagay bay Bondye. Mete tout bagay sou lotèl Li a—pwòp tèt nou, byen nou, ak tout sa nou genyen—kòm yon sakrifis vivan. Se tout bagay sa yo sa va mande pou antre nan glwa a. Ranmasse pou tèt nou trezò nan syèl la, kote okenn vòlè pa ka pwoche ni lawouy pa ka gate. Nou dwe patisipe nan soufrans Kris la isit la, si nou vle patisipe avèk Li nan glwa Li a apre sa.’”
“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.
“Syèl la va yon pri ki ase piti, si nou rive jwenn li atravè soufrans. Nou dwe renonse ak pwòp tèt nou pandan tout chemen an, mouri pou pwòp tèt nou chak jou, kite se Jezi sèl ki parèt, epi kenbe glwa Li san rete devan je nou. Mwen te wè ke sila yo ki dènyèman te anbrase verite a t ap gen pou yo konnen sa sa vle di soufri poutèt Kris la, ke yo t ap gen eprèv pou yo travèse ki t ap sevè e byen file, afin ke yo ka pirifye epi prepare atravè soufrans pou resevwa sele Bondye vivan an, pase atravè tan detrès la, wè Wa a nan bèlte Li, epi rete nan prezans Bondye ak zanj ki pi, ki sen yo.”
“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.
“Kòm m te wè sa nou dwe ye pou nou eritye laglwa, epi ansuit mwen te wè konbyen Jezi te soufri pou L te jwenn pou nou yon eritaj ki rich konsa, mwen te priye pou nou te kapab batize nan soufrans Kris la, pou nou pa ta fè bak devan eprèv yo, men pou nou sipòte yo avèk pasyans ak lajwa, paske nou konnen sa Jezi te soufri pou nou menm, atravè povrete Li ak soufrans Li yo, nou te kapab vin rich. Zanj lan te di: ‘Renonse tèt nou; nou dwe avanse vit.’ Gen kèk nan nou ki te gen tan pou nou resevwa verite a epi pou nou pwogrese etap pa etap, e chak etap nou te franchi te ban nou fòs pou nou fè pwochen an. Men kounye a tan an prèske fini, e sa nou te pase plizyè ane ap aprann, yo menm yo pral oblije aprann li nan kèk mwa. Yo pral gen anpil bagay pou yo dezaprann tou, epi anpil bagay pou yo aprann ankò. Moun ki pa ta vle resevwa mak bèt la ak imaj li lè dekrè a va pibliye, dwe gen fèmte depi kounye a pou yo di: Non, nou pa pral respekte enstitisyon bèt la.” Early Writings, 67.