In the history of the movement of both the first and third angel, the message can be summarized by the second angel’s message.
Katika historia ya mwendo wa malaika wa kwanza na wa tatu pia, ujumbe huo waweza kufupishwa kwa ujumbe wa malaika wa pili.
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.
Wasekela malaika wangi, akasema, Umeanguka, umeanguka Babeli, mji ule mkuu, kwa maana umewanywesha mataifa yote divai ya ghadhabu ya uasherati wake. Ufunuo 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.
Malaika wa pili anatambulisha matumizi ya unabii ya namna tatu, kwa wale wanaotaka kuona. Malaika wa pili anawasilisha ujumbe wa kinabii, na ujumbe huo ni kwamba Babeli imeanguka mara mbili. Anaitambulisha Babeli kuwa ni “mji ule mkuu” ambao unatambulishwa katika sura ya kumi na saba na ya kumi na nane kuwa ni Babeli ya Kisasa. Babeli ya Kisasa imeanguka mara mbili, na kuanguka kwake kulisababishwa kwa sababu aliwafanya mataifa yote “kunywa mvinyo wa ghadhabu ya uasherati wake.” Uasherati wake ulitendeka pamoja na wafalme wa dunia. Uhusiano huo ulimwezesha kutumia nguvu za wafalme ambao alifanya nao uasherati ili kutekeleza “ghadhabu” yake, ambayo ni mateso anayowaletea watu wa Mungu waaminifu.
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.”
Divai ni fundisho, na fundisho ambalo yeye huongoza mataifa yote kulinywa ni fundisho la uongo lidai kwamba kuabudu jua kutazaa amani. Mataifa yote huikubali “alama” ya mamlaka yake, ambayo ni kuabudu jua, kama inavyowakilishwa na ibada ya Jumapili. Kukubaliwa na mataifa yote kwa “alama” hiyo kunaletwa kwa uwezo wa Marekani, lakini hufanywa hivyo katika wakati wa vita vinavyozidi kuongezeka vinavyoletwa juu ya sayari dunia na Ole ya tatu ya Uislamu. Mataifa huikubali “divai” ya ghadhabu yake, kwa msingi wa ahadi ya “amani na usalama.”
“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.
“Nilisema sasa neno kwamba nimetangaza ya kuwa New York itafagiliwa mbali na wimbi kubwa la bahari? Jambo hili sikuwahi kulisema. Nimesema kwamba, nilipotazama majengo makubwa yakijengwa huko, ghorofa juu ya ghorofa, ‘Ni matukio ya kutisha jinsi gani yatakayotokea wakati Bwana atakapoondoka mahali pake ili kuitikisa dunia kwa nguvu kuu! Ndipo maneno ya Ufunuo 18:1–3 yatatimizwa.’ Sura ya kumi na nane yote ya Ufunuo ni onyo la yale yanayokuja juu ya dunia. Lakini sina nuru mahsusi kuhusu yale yanayokuja juu ya New York, ila tu kwamba najua ya kuwa siku moja majengo makubwa huko yataangushwa kwa kugeuzwa na kupinduliwa kwa uweza wa Mungu. Kwa nuru niliyopewa, najua kwamba uharibifu umo ulimwenguni. Neno moja kutoka kwa Bwana, mguso mmoja wa uweza wake mkuu, nayo miundo hii mikubwa itaanguka. Matukio yatatokea ambayo hatuwezi kufikiria jinsi yatakavyokuwa ya kutisha.” 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.
Peyama meleka ya duyemîn di 11ê Îlona 2001an de dîsa hate dubarekirin, dema ku avahiyên mezin ên Bajarê New Yorkê bi destdanek ji destê Xwedê hatin xwarê avêtin.
“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).
Mprofeta ati, “Namwene malaika gingi geesika kuryooka iguruuni, gakagirira obushobooro bungi; kandi ensi ekamurikirwa n’ekitiinisa kye. Kandi akarira n’eddoboozi rikuru n’amaani, ati, Babulooni omukuru agwire, agwire, kandi afuukire obutuurwamu bwa badayimoni” (Okushuuruurirwa 18:1, 2). Buno ni bwo butumwa bumwe obwahairwe malaika owakabiri. Babulooni agwire, “kubanga akanywa amahanga goona ku mwenge gw’obusungu bw’obwenzi bwe” (Okushuuruurirwa 14:8). Oyo mwenge ni ki?—Enyegyesa ze ez’ebishuba. Ahairye ensi sabbato ey’ebishuba mu mwanya gwa Sabbato y’ekiragiro eky’okuna, kandi agarukirizemu ekishuba Saataani kye yabanje kugambira Kaawa omuri Edeni—obutafa bw’obuhangwa bwa mwoyo. Enshobi nyingi ez’omu kika kimwe azisaasaanye hare na hare, “ng’abegyesa enyegyesa eziri ebiragiro by’abantu” (Matayo 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.
“Yesu alipoanza huduma Yake ya hadhara, aliisafisha Hekalu na kulitakasa dhidi ya unajisi wake wa kufuru. Miongoni mwa matendo ya mwisho ya huduma Yake kulikuwa na utakaso wa pili wa Hekalu. Vivyo hivyo, katika kazi ya mwisho ya kuionya dunia, miito miwili iliyo tofauti hutolewa kwa makanisa. Ujumbe wa malaika wa pili ni, ‘Umeanguka, umeanguka Babeli, mji ule mkuu; kwa maana kwa mvinyo wa ghadhabu ya uasherati wake amewanywesha mataifa yote’ (Ufunuo 14:8). Nayo katika kilio kikuu cha ujumbe wa malaika wa tatu sauti husikika kutoka mbinguni ikisema, ‘Tokeni kwake, enyi watu wangu, msishiriki dhambi zake, wala msipokee mapigo yake. Kwa maana dhambi zake zimefika hata mbinguni, naye Mungu amekumbuka maovu yake’ (Ufunuo 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.
Mukhati ka mwedi wa ituku lya 11, 2001, ni Ngano ya Sande i kwisa upesi mu United States, mavhesi matatu ma kwanza ma Ufunuo kuminane na nane gatimizwa; maana ni pa Ngano ya Sande ndiko kuanza mwito wa kutoka Babeli.
“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.
“Ufunuo 18 unaelekeza kwenye wakati ambapo, kwa sababu ya kuukataa onyo lile la namna tatu la Ufunuo 14:6–12, kanisa litakuwa limefikia kikamilifu hali ile iliyotabiriwa na malaika wa pili, na watu wa Mungu ambao bado wako Babeli wataitwa wajitenge na ushirika wake. Ujumbe huu ndio wa mwisho kabisa utakaowahi kutolewa kwa ulimwengu; nao utatimiza kazi yake. Wakati wale ambao ‘hawakuiamini kweli, bali walijifurahisha katika udhalimu’ (2 Wathesalonike 2:12), watakapoachwa waupokee upotovu wenye nguvu na kuamini uongo, ndipo nuru ya kweli itawaangazia wote ambao mioyo yao iko wazi kuipokea, na watoto wote wa Bwana waliobaki Babeli wataisikia sauti ile: ‘Tokeni kwake, enyi watu wangu’ (Ufunuo 18:4).” Pambano Kuu, 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.
لە کاتی یاسای یەکشەممەی نزیکهاتوو، گەلی پەیمانی پێشووتر دڵفریویەکی بەهێز وەردەگرن. لە 11ی سێپتەمبەری 2001ەوە، هەتا ئەو کاتەی دڵفریویە بەهێزەکە لە یاسای یەکشەممەدا دەڕژێندرێت، پەیامی فرشتەی دووەم دووبارە دەکرێتەوە، و ڕەتکردنەوەکە نوێنەرایەتی ڕەتکردنەوەی «ئاگادارکردنەوە سێلایەنەکەی مکاشفەی چواردە، ئایەتەکانی شەشەوە هەتا دوازدە» دەکات. لەم مانایەدا، سێ فرشتەکە بە پەیامی فرشتەی دووەم نوێنەرایەتی دەکرێن. پەیامی فرشتەی دووەم ئەوەیە: بابڵ کەوتووە، کەوتووە، و پەیامی فرشتەی دووەم لە نێوان پەیامی یەکەم و سێیەمدا دانراوە.
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.”
ئېھيا كىتابىنىڭ ئون سەككىزىنچى بابىدىكى بىرىنچى ئاۋازنىڭ جاكارلىشى ئىككىنچى پەرىشتىنىڭ خەۋىرىنىڭ تەكرارىدۇر، بىراق ئۇ ئېھيا 14-بابتىكى ئۈچ پەرىشتىنىڭ ھەممىسىنى رەت قىلىشنى ئىپادىلەيدۇ. ئىككىنچى پەرىشتىنىڭ خەۋىرى بۇ ئۈچ خەۋەرنىڭ ھەممىسىگە ۋاكالەت قىلىدۇ، ۋە ئۇ ئالفا بىلەن ئومېگانىڭ بەلگىسىنى ئۆزىدە ساقلايدۇ، چۈنكى ئۇ بىرىنچى پەرىشتىنىڭ ھەرىكىتى تارىخىدا جاكارلانغان ئىدى، ئاندىن ئۈچۈنچى پەرىشتىنىڭ ھەرىكىتىدە يەنە جاكارلىنىدۇ. بۇ خەۋەر بابىلنىڭ ئىككى قېتىم يىقىلغانلىقىنى كۆرسىتىپ بېرىدۇ، ۋە بۇ پەيغەمبەرلىك مەنىسىدە ئۇ «پەيغەمبەرلىكنىڭ ئۈچ قاتلاملىق قوللىنىلىشى»نى كۆرسەتمەكتە.
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.
دوو جارە یەکەمەکانی کە بابڵۆن کەوت، وەک لە بابێل و بابڵۆن دا نوێنەرایەتی دەکرێت، کەوتنی کۆتاییی بابڵۆنی مۆدێرن پێشاندەدات. ڕاگەیاندنی دووجارەی کەوتنی بابڵۆن لەسەرەتای و کۆتاییی پەیامی سێ فریشتەدا دەستپێدەکات و کۆتایی دێت. پێکهاتەی سێ فریشتە واژۆی ئەلفا و ئۆمێگای هەیە، چونکە پەیامی یەکەم بە «ئینجیلی هەتاهەتایی» ناسێنراوە، کە بە پێی پێناسە واتە ئینجیلی ئەزەلی، یان هەمان پەیامی ئینجیل بۆ هەموو سەردەمێک. پەیامی فریشتەی سێیەم ئەو پەیامەی ئینجیلە کە ئاگادار دەکاتەوە لە وەرگرتنی نیشانی ئاژەڵەکە، بۆیە پەیامی یەکەم و پەیامی سێیەم، کە پەیامی یەکەم و کۆتاییین، هەمان پەیامن، چونکە هەردووکیان ئینجیلن.
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 na Omega atire umukono We w’“Ukuri” kuri za butumwa eshatu, kuko ijambo ry’Igiheburayo risobanurwa ngo “ukuri” ryaremwe n’Umuhanga utangaje mu ndimi arihuriza hamwe inyuguti ya mbere, iya cumi na gatatu, n’iya nyuma z’inyuguti z’Igiheburayo. “Cumi na gatatu,” nk’ikimenyetso, ihagarariye kwigomeka, kandi ni mu butumwa bwa kabiri aho kwigomeka kwa Babuloni, nk’uko kugaragazwa n’inyigisho zabwo z’ibinyoma n’ubusambanyi bwabwo, kugaragazwa. Nk’uko byamaze kugaragazwa, ubutumwa bwa kabiri na bwo burimo umukono wa Alpha na Omega, kuko ubutumwa bwatangajwe mu mateka y’Abamilerite kugira ngo butangaze ugufungurwa kw’urubanza, busubirwamo mu murimo w’umumarayika wa gatatu kugira ngo bugaragaze isoza ry’urubanza.
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.”
Kukwama kwa Babeli katika Mwanzo sura ya kumi na moja ni rejeo la kwanza la kuanguka kwa Babeli, na ushuhuda wa uasi wa jeuri wa Nimrodi una alama bainifu ya ujumbe wa malaika wa kwanza. Kama ilivyoonyeshwa katika makala zilizotangulia, jumbe zote tatu za malaika watatu pia zinapatikana ndani ya malaika wa kwanza. Katika ujumbe wa malaika wa kwanza, kauli, “mcheni Mungu,” inawakilisha ujumbe wa kwanza, na kauli, “mtukuzeni,” inawakilisha ujumbe wa malaika wa pili. Ujumbe wa tatu unapatikana katika wa kwanza, pale unapoitangaza kwamba “saa ya hukumu yake imekuja.”
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.”
나므롯의 몰락, 곧 바벨론의 첫 번째 몰락 안에서, 세 천사의 세 단계 또한 확인된다. 그것은 “가자”라는 표현으로 나타난다.
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.
Dɔnyɛŋ kɛŋa nyi yila doŋ kelen, ni kuma fana kelen. A kɛra, ka tɛgɛ ka bɔ kɔ-fɛ, u ye fanda dɔ sɔrɔ Sinari jamana kɔnɔ; u sigira yen. U ko ɲɔgɔn ye: Aw na, an ye bɔlɔkuru dilan ka a bisi kosɛbɛ. U tɛra bɔlɔkuru kɛ gɔrɔ ye, ka bɔgɔji kɛ mɔtari ye. U ko: Aw na, an ye dugu dɔ ni minara dɔ ban, o kun na se sankolo ma; an ka tɔgɔ dɔ fana kɛ, walasa an kana yayaraya ka bɔ dɔnyɛ bɛɛ kɛnɛ kan. Matigi ye jigin ka dugu ni minara lajɛ, mɔgɔ dɛnmisɛnw tun bɛ min bɔ. Matigi ko: Aw ye a lajɛ, jama ni kelen le ye, u bɛɛ fana bɛ yila doŋ kelen ye; nin de u daminɛna kɛ la; sisan, foyi tɛna u bali, min bɛɛ u hakilila ka kɛ. Aw na, an ye jigin ka u yila ɲagami yen, walasa u kana ɲɔgɔn kuma faamu. O la, Matigi ye u yayaraya ka bɔ yen ka taa dɔnyɛ bɛɛ kɛnɛ kan; u ye dugu bɔli to yen. O de kosɔn a tɔgɔ bɛ wele Babeli; sababu Matigi ye dɔnyɛ bɛɛ yila ɲagami yen, ka u yayaraya ka bɔ yen ka taa dɔnyɛ bɛɛ kɛnɛ kan. Jenɛsi 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.
Babiloni ya kwanza kuanguka, ikiwakilishwa kama Babeli, inaonyeshwa katika usemi “njooni,” mara tatu. Malaika watatu wote wanawakilishwa katika malaika wa kwanza. Danieli sura ya kwanza pia inawakilisha ujumbe wa malaika wa kwanza, na kama ilivyotambuliwa hapo awali katika makala hizi, mchakato wa majaribu wa hatua tatu wa injili ya milele unapatikana katika hatua ya kwanza, wakati Danieli alikataa kula chakula cha Babeli, na badala yake akachagua kumtukuza Mungu. Jaribu lake la kwanza lilikuwa jaribu la malaika wa kwanza aliyeshuka katika historia ya Wamilleri tarehe 11 Agosti, 1840 akiwa na kijitabu kidogo, ambacho Yohana aliamriwa kukila.
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.
Wî hingê ceribandinek dîtbarî ya deh rojan hat dayîn, ku cihêbûn di navbera wan ên ku xwarina Babîlonê dixwarin û wan ên ku, wek Daniel, pûls hilbijartin bixwin de nîşan da. Ceribandina duyemîn du çîn derxist holê, her wek ku hatina milyaketa duyemîn di sala 1844-an de kir. Piştî wê ceribandina duyemîn, ceribandina di dawiya sê salan de hat, li wir Nebukadnezar dadweriya xwe eşkere kir, wekî ku bi hatina milyaketa sêyemîn di 22ê Cotmeha 1844-an de tê temsîl kirin.
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.
Үерийн дараа Ноад тахилын ширээнүүдийг босгох нь тушаагдсан бөгөөд тийн үйлдэхдээ хэрэглэсэн чулуугаа огтлох ч үгүй, засах ч үгүй байх ёстой байсан, мөн тахилын ширээндээ шавар зуурмаг хэрэглэх ёсгүй байв. Тэрслэгч Нимрод тоосго ба шавар зуурмаг хэрэглэн, дэлхийг дахин хүн амаар дүүргэх хүмүүст хэрэглэхээр заагдсан гэрээт харилцааны тахилын ширээг хуурамчаар дуурайсан юм. Нимродын гэрчлэл дэх эхний “явцгаая” нь эхний мэдээнд тэрслэн байгуулсан “үхлийн гэрээ”-г төлөөлдөг. Хоёр дахь “явцгаая” нь нэгэн цамхаг (Сүм) болон нэгэн хот (Төр)-ыг байгуулахыг төлөөлдөг. Нимродын гэрчлэл дэх хоёр дахь “явцгаая” нь Сүм ба Төрийн нэгдэл байсан бөгөөд энэ нь хоёр дахь тэнгэрэлчийн мэдээний садарлал мөн. Гурав дахь “явцгаая” нь хүмүүсийг тараан сарниулж, хэлийг нь будлиулах шүүлтийг төлөөлсөн.
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.
Ukugwa kwa mbere kwa Babuloni kugereranya ubutumwa bw’umumarayika wa mbere, kandi ukugwa kwa kabiri kwa Babuloni, mu kwigaragaza kwabwo kubiri gushinga ingingo zigize ukugwa kwa Babuloni ya none, kugereranya ubutumwa bw’umumarayika wa kabiri. Ni ko biri, kuko ukugwa kwa Babuloni nk’uko kwanditswe mu gitabo cya Daniyeli kugereranya intangiriro n’iherezo, nk’uko n’ubutumwa bw’umumarayika wa kabiri butangazwa mu ntangiriro no mu iherezo ry’Abadiventisiti. Sister White yavuze mu buryo bwihariye ko urubanza rwazanywe kuri Belushazari rwari rwaragereranyijwe n’urubanza rwazanywe kuri Nebukadinezari.
“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.
“Babiloniya mutwa wa kuhumba, bu mbi mu kifwanikisu ku wa ntete, mulumendo wa Mulesa, akamwila musango wa Mulondi wa bulesa, ati: ‘We mfumu,... kuli we ni mwaambwa; Bufumu bwafumamo kuli we.’ Danieli 4:31.” Bapolofeta na Bamfumu, 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.
Babulonia imeanguka mara ya pili ikiwa na muhuri wa Alfa na Omega, kama ilivyo pia kwa ujumbe wa malaika wa pili. Muhuri huo unaonyeshwa kwa kuanguka kwa wafalme wa kwanza na wa mwisho wa Babulonia. Hukumu na kuanguka kwa Nebukadneza kunawakilishwa kama “nyakati saba,” ambako ni rejea kwa “nyakati saba” za Mambo ya Walawi ishirini na sita, na “kutawanyika” katika hukumu na kuanguka kwa Nimrodi pia ni rejea kwa “nyakati saba” za Mambo ya Walawi ishirini na sita. Hukumu na kuanguka kwa Belshaza kunawakilishwa na zile herufi za moto ambazo jumla yake ni elfu mbili mia tano na ishirini, pia zikibainisha rejea kwa “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.
"Unabii unaotumika mara tatu" huwekwa imara na mashahidi wawili wa kwanza wanaotambua na kuweka wazi sifa za utimilifu wa tatu na wa mwisho. Kwa kuanguka kule kutatu kwa Babeli, ujumbe wenyewe unaotambua kuanguka kwa Babeli, pia hutambua kanuni ambayo matumizi hayo ya unabii mara tatu yamejengwa juu yake. Kuanguka kwa kwanza na kwa pili kwa Babeli hutambua sifa za kiunabii za kuanguka kwa tatu na kwa mwisho.
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.
Mu vya mateka y’Abamileri, amateka ya Future for America arasubirwamwo ku bintu vyose ata na kimwe gisigaye. Mu mateka y’Abamileri, urutonde rw’amategeko William Miller yamenyereye kandi akoresha mu gushinga urwego rw’ukuri yakoresheje mu gutanga ubutumwa bw’umumarayika wa mbere, rwari ikimenyetso c’inzira muri ayo mateka. “Ishirwa mu ngiro ry’ubuhanuzi incuro zitatu” ni rimwe mu mategeko yakusanyijwe muri iyi misi y’iherezo kugira ngo rishinge urwego rw’ukuri muri rwo ubutumwa bw’umumarayika wa gatatu bumenyekaniramo.
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.
ਰੋਮ ਦੀਆਂ ਤਿੰਨ ਪ੍ਰਗਟੀਆਂ, ਬਾਬਲ ਦੇ ਪਤਨ ਦੀਆਂ ਤਿੰਨ ਪ੍ਰਗਟੀਆਂ ਦੇ ਨਾਲ ਮਿਲਾਕੇ, ਆਪਸ ਵਿੱਚ ਘਣੀ ਤਰ੍ਹਾਂ ਸੰਬੰਧਿਤ ਹਨ, ਪਰ ਉਨ੍ਹਾਂ ਵਿੱਚ ਭੇਦ ਵੀ ਹਨ। ਸੂਰ ਦੀ ਵੈਸ਼ਿਆ, ਜਾਂ ਬਾਬਲ, ਜੋ ਧਰਤੀ ਦੇ ਰਾਜਿਆਂ ਨਾਲ ਵਿਭਚਾਰ ਕਰਦੀ ਹੈ, ਉਨ੍ਹਾਂ ਨਾਲ ਇੱਕ ਹੀ ਦੇਹ ਹੈ, ਤਦਾਪਿ ਉਹ ਉਨ੍ਹਾਂ ਰਾਜਿਆਂ ਉੱਤੇ ਇਸੇ ਤਰ੍ਹਾਂ ਰਾਜ ਕਰਦੀ ਹੈ ਜਿਵੇਂ ਯਜ਼ੇਬਲ ਨੇ ਰਾਜਾ ਅਹਾਬ ਉੱਤੇ ਰਾਜ ਕੀਤਾ ਸੀ। ਆਧੁਨਿਕ ਰੋਮ ਪਰਕਾਸ਼ ਦੀ ਪੋਥੀ ਅਧਿਆਇ ਸਤਾਰਾਂ ਦਾ ਉਹ ਦਰਿੰਦਾ ਹੈ, ਜਿਸ ਉੱਤੇ ਆਧੁਨਿਕ ਬਾਬਲ ਦੀ ਵੈਸ਼ਿਆ ਸਵਾਰ ਹੁੰਦੀ ਹੈ ਅਤੇ ਜਿਸ ਉੱਤੇ ਉਹ ਰਾਜ ਕਰਦੀ ਹੈ।
We will continue this study in the next article.
Tukendeleza funzo hili katika makala inayofuata.
“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.’
“B̌aláá mím kúun yóot yei yatee sháade áwé ḵu.éex̱’, áa yéi áwé x̱at jeewú áwé haa aaníx̱ ḵutx̱ x̱wasikóo ḵúnáx̱ i yéi at shuká. Wé ángel áwé hasdu.óow yané: ‘Wáa sá i yéi x̱wasakóo jee shagóonáaḵw kúnáx̱ aadéi satú? Wáa sá yeedat duwasaakw yádi glory, áa ḵaa yéi adaa sáwé X̱ʼunáx̱ Ḵut haa jeeyís has awusikóo, yéi aa du jeek x̱wasikóo chʼa yeisú wooshdáx̱ sáwé du jeeyís atx̱ ḵoowú? Tlákw yéi áwé, i yéi x̱wasatú jeedáx̱ i x̱ʼéiwu sáwé i x̱ʼéixʼ. Yan gwál, yan gwál, yan gwál. I yéi x̱wasatú áwé hél yéi i jeeyís g̱unéi x̱ʼéiwu x̱ʼayáx̱ch i tul.áa yéi at yatee, áyá Yeeshú aaní káa yís, sháade x̱wasiteen, yeisú x̱ʼéix̱ aadéi yeesh, aadáx̱ tlél x̱ʼáa at ḵáa has atx̱ yéi x̱wsiteen haa aaní, áa du x̱ʼéix̱ hasduyax̱áa. Aan át wududliyéix̱ X̱ʼunáx̱ Ḵut. Daa sáwé i jeedáx̱ át x̱ʼéix̱ dú x̱̱éitlʼi shukáx̱—i ee, i du jee yáx̱ át, yeisú daa sáwé—x̱ʼéix̱ x̱ooni yéi x̱wasiteen yeedat sacrifice. Aan i jeeyís glory yéi x̱wasatú jeedáx̱, aan át wududliyéix̱ x̱ʼéix̱. Yeedat i jeeyís treasure x̱wasiteen yá andat, yáatx̱ tlél du jee aa tlél ḵaa at dux̱áan áwé x̱wasaweix̱, tlél aa rust has adakée. Yáakʼw yeisú i yéi x̱wasatú Christ du jeek x̱wasikóo has aawateenx̱ yeisú yá áa yéi x̱wasatú shuká du jee wooshjéex̱ du gloryx̱ x̱wasiteen.’”
“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.
“Mbingu itakuwa ya gharama ndogo vya kutosha, ikiwa tutaipata kwa njia ya mateso. Imetupasa kujinyima nafsi katika njia yote, kuifia nafsi kila siku, kumwacha Yesu peke yake aonekane, na kuutazama utukufu Wake daima. Nikaona kwamba wale ambao hivi karibuni wameikumbatia kweli wangelazimika kujua maana ya kuteswa kwa ajili ya Kristo, ya kwamba wangekuwa na majaribu ya kupita ndani yake yaliyo makali na yenye kuumiza, ili wapate kutakaswa na kufanywa wanaofaa, kwa njia ya mateso, kuipokea muhuri wa Mungu aliye hai, kupita katika wakati wa taabu, kumwona Mfalme katika uzuri Wake, na kukaa mbele za Mungu na za malaika safi, watakatifu.”
“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.
“Ndzi loko ndza vona leswi hi faneleke ku va swona leswaku hi ta dya ndzhaka ya ku kwetsima, kutani ndzi tlhela ndzi vona leswaku Yesu a a xaniseke ngopfu ku hi kumela ndzhaka leyi fuweke hakunene, ndzi khongerile leswaku hi nga khuvuriwa hi maxangu ya Kriste, leswaku hi nga tshuki hi tlherela endzhaku loko hi ringiwa, kambe hi ma rhwala hi ku lehisa mbilu ni hi ntsako, hi swi tiva leswi Yesu a xanisekeke swona leswaku hina, hi ku pfumaleka ka Yena ni hi maxangu ya Yena, hi ta endliwa lava fuweke. Ntsumi yi te, ‘Tilandzule; mi fanele ku hatlisa ku famba.’ Van’wana va hina hi vile ni nkarhi wo amukela ntiyiso ni ku ya emahlweni hi goza hi goza, naswona goza rin’wana ni rin’wana leri hi ri tekeke ri hi nyikile matimba yo teka leri landzelaka. Kambe sweswi nkarhi wu kusuhi ngopfu ni ku hela, naswona leswi hina hi swi dyondzeke hi malembe, vona va ta boheka ku swi dyondza hi tin’hweti ti nga ri tingani. Na vona va ta boheka ku tlhela va tshika swo tala leswi va swi dyondzeke, ni ku tlhela va dyondza swo tala nakambe. Lava a va nga ta amukela xikombiso xa xivandzana ni xa xifaniso xa xona loko xileriso xi huma, va fanele ku va ni ku tiyimisela sweswi leswaku va ku, E-e, a hi nge byi xiximi mfumo wa xivandzana.” Early Writings, 67.