In the history of the movement of both the first and third angel, the message can be summarized by the second angel’s message.
Mo hisitoring bilong muvmen bilong namba wan na namba tri ensel wantaim, inap long tok bilong dispela sandes long rot bilong tok bilong namba tu ensel.
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.
Lalu malaikat lain menyusul, katanya, Babel sudah jatuh, sudah jatuh, kota besar itu, kerana ia telah memberi semua bangsa minum anggur murka percabulannya. Wahyu 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.
Malaikat yang kedua mengenal pasti penerapan rangkap tiga bagi nubuat, bagi mereka yang ingin melihat. Malaikat yang kedua sedang menyampaikan suatu pekabaran nubuatan, dan pekabaran itu ialah bahawa Babilon telah dua kali jatuh. Ia mengenal pasti Babilon sebagai “kota besar” itu yang dikenal pasti dalam fasal tujuh belas dan lapan belas sebagai Babilon Moden. Babilon Moden telah dua kali jatuh, dan kejatuhannya terjadi kerana ia telah membuat semua bangsa “minum dari murka percabulannya.” Percabulannya dilakukan dengan raja-raja di bumi. Hubungan itu membolehkannya menggunakan kekuatan raja-raja yang dengannya ia melakukan percabulan untuk melaksanakan “murkanya,” iaitu penganiayaan yang dibawanya ke atas umat Tuhan yang setia.
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.”
Wain a ni doktrin, om ni doktrin mi e karelon ren bwōk aolep kan bwe ren imin, e doktrin in bōta eo ej ba bwe jouj im kabōjrak ñan ak sun enaj komman jimwe im mour in m̧ool. Kalōj aolep kan rej bōk “mak” in tōrōr eo an, eo ej kabāne jouj ñan ak sun, einwōt an walok ilo Sunday worship. Bōk in “mak” eo jen aolep kalōj, ej walok kōn maron in United States, ak ej kōmman ilo ien eo an wāween in kijeeklok ko rej wōr wōt ioon lañ in earth jen Third Woe in Islam. Kalōj ko rej bōk “wain” in kijen mejatoto an, itok jen juon in kallitak in “peace and safety.”
“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.
“Betulkah sekarang tersebar perkataan yang saya nyatakan bahwa New York akan disapu oleh gelombang pasang? Hal ini tidak pernah saya katakan. Yang telah saya katakan ialah, ketika saya memandang gedung-gedung besar yang sedang dibangun di sana, tingkat demi tingkat, ‘Betapa dahsyatnya pemandangan-pemandangan yang akan terjadi apabila Tuhan bangkit untuk mengguncangkan bumi dengan dahsyat! Maka perkataan Wahyu 18:1–3 akan digenapi.’ Seluruh pasal kedelapan belas dari Wahyu adalah suatu amaran tentang apa yang akan menimpa bumi. Tetapi saya tidak menerima terang khusus berkenaan dengan apa yang akan menimpa New York, selain bahwa saya mengetahui bahwa pada suatu hari gedung-gedung besar di sana akan dirobohkan oleh perputaran dan pembalikan kuasa Allah. Dari terang yang diberikan kepada saya, saya mengetahui bahwa kebinasaan ada di dalam dunia. Satu firman dari Tuhan, satu sentuhan dari kuasa-Nya yang mahakuasa, dan bangunan-bangunan besar ini akan roboh. Pemandangan-pemandangan akan terjadi yang kedahsyatannya tidak dapat kita bayangkan.” Review and Herald, 5 Juli 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.
Molaetsa wa moengele wa bobedi o ile wa boelediwa ka la 11 Lwetse, 2001, ge meago e megolo ya Motse wa New York e be e phušolwa fase ka go kgwathwa ke seatla sa Modimo.
“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).
Nabi itu berkata, “Aku melihat seorang malaikat lain turun dari syurga, mempunyai kuasa yang besar; dan bumi diterangi oleh kemuliaannya. Dan ia berseru dengan suara yang kuat, katanya, Babel yang besar itu sudah roboh, sudah roboh, dan telah menjadi tempat kediaman roh-roh jahat” (Wahyu 18:1, 2). Inilah pekhabaran yang sama yang telah diberikan oleh malaikat kedua. Babel sudah roboh, “kerana ia telah membuat segala bangsa minum daripada air anggur murka percabulannya” (Wahyu 14:8). Apakah air anggur itu?—Ajaran-ajarannya yang palsu. Ia telah memberikan kepada dunia suatu sabat palsu sebagai ganti Sabat hukum yang keempat, dan telah mengulangi dusta yang mula-mula diberitahukan oleh Iblis kepada Hawa di Eden—keabadian semula jadi jiwa. Banyak kesalahan lain yang sejenis telah disebarkannya ke merata-rata, “mengajarkan perintah manusia sebagai ajaran” (Matius 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.
“Apabila Yesus memulai pelayanan-Nya di hadapan umum, Dia menyucikan Bait Suci daripada pencemaran sakrilegi. Antara tindakan terakhir dalam pelayanan-Nya ialah penyucian Bait Suci yang kedua. Demikian juga dalam pekerjaan terakhir bagi amaran kepada dunia, dua panggilan yang berbeza dibuat kepada gereja-gereja. Pekhabaran malaikat yang kedua ialah, ‘Sudah rubuh, sudah rubuh, Babel, kota besar itu, kerana dia telah membuat segala bangsa minum daripada air anggur murka percabulannya’ (Wahyu 14:8). Dan dalam seruan nyaring pekhabaran malaikat yang ketiga, suatu suara didengar dari syurga, yang berkata, ‘Keluarlah daripadanya, hai umat-Ku, supaya kamu jangan mengambil bahagian dalam dosa-dosanya, dan supaya kamu jangan menerima malapetakanya. Kerana dosa-dosanya telah sampai ke langit, dan Allah telah mengingati segala kejahatannya’ (Wahyu 18:4, 5).” Selected Messages, buku 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.
Di antara 11 September 2001 dan undang-undang hari Minggu yang segera akan datang di Amerika Serikat, tiga ayat pertama Wahyu delapan belas digenapi, karena pada saat undang-undang hari Minggu itulah panggilan untuk keluar dari Babel dimulai.
“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.
“Wahyu 18 menunjuk kepada waktu ketika, sebagai akibat penolakan terhadap amaran tiga rangkap dalam Wahyu 14:6–12, gereja akan telah sepenuhnya mencapai keadaan yang telah dinubuatkan oleh malaikat kedua, dan umat Tuhan yang masih berada di Babel akan dipanggil untuk memisahkan diri daripada persekutuannya. Pekabaran ini ialah yang terakhir sekali yang akan pernah diberikan kepada dunia; dan ia akan melaksanakan pekerjaannya. Apabila mereka yang ‘tidak percaya akan kebenaran, tetapi suka akan kelaliman’ (2 Tesalonika 2:12) dibiarkan menerima kesesatan yang kuat dan mempercayai dusta, maka terang kebenaran akan bersinar ke atas semua orang yang hatinya terbuka untuk menerimanya, dan semua anak Tuhan yang masih tinggal di Babel akan menyahut panggilan itu: ‘Keluarlah daripadanya, hai umat-Ku’ (Wahyu 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.
Pada undang-undang hari Minggu yang akan segera datang, umat perjanjian yang terdahulu akan menerima kesesatan yang kuat. Sejak 11 September 2001, hingga kesesatan yang kuat itu dicurahkan pada waktu undang-undang hari Minggu, pekabaran malaikat yang kedua diulangi, dan penolakannya melambangkan penolakan terhadap “peringatan rangkap tiga dalam Wahyu pasal empat belas, ayat enam sampai dua belas.” Dalam pengertian ini, ketiga malaikat itu diwakili oleh pekabaran malaikat yang kedua. Pekabaran malaikat yang kedua ialah, Babel sudah rubuh, sudah rubuh, dan pekabaran malaikat yang kedua ditempatkan di antara pekabaran yang pertama dan yang ketiga.
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.”
Pangucapan saka swara kapisan ing Wahyu pasal wolulas iku minangka pangulangan saka pawartosé malaékat kapindho, nanging iku nglambangaké panolakan tumrap katelu malaékat ing Wahyu patbelas. Pawartosé malaékat kapindho makili katelu pawartos mau, lan iku ngandhut pratandhané Alfa lan Omega, awit wis diproklamasèkaké ing sajarahing gerakané malaékat kapisan, lan mengko bakal kaproklamasèkaké manèh ing gerakané malaékat katelu. Pawartos iku netepaké yèn Babil wis tiba kaping pindho, lan ing pangertèn kenabian iki iku nuduhaké sawijining “panganggoné wangsit kaping telu.”
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.
ꞌBabylon ꞌmaꞌbpu hningna anih gianah, Babel leh Babylon-in a entîr angin, tûnlai Babylon tlukna hnuhnung ber an entîr a ni. Babylon tlukna thu puan hnihna chu vântirhkoh pathum thuchah hmasa leh hnuhnungin a hual a ni. Vântirhkoh pathumte thuchah hmuahhmuah hian Alpha leh Omega hriatna an keng a, a chhan chu thuchah hmasa chu “chanchin ṭha kumkhuaa awm” tia hriat a nih avângin, chu chuan a awmzia chu chanchin ṭha kumkhuaa awm, emaw chuti lo chuan hun tinrênga chanchin ṭha thuchah pakhat chauh a ni tihna a ni. Vântirhkoh pathumna thuchah chu sakawlh hmelchhinna dawng lo tûra vaukhânna pe chanchin ṭha thuchah a ni a; chuvângin thuchah hmasa leh thuchah pathumna, chu chu thuchah hmasa leh hnuhnung an nih avângin, thuchah pakhat an ni, a chhan chu an pahnih hian chanchin ṭha an ni vek a ni.
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 dan Omega telah meletakkan tandatangan-Nya berupa “Kebenaran” ke atas ketiga-tiga pekhabaran itu, kerana perkataan Ibrani yang diterjemahkan sebagai “kebenaran” telah dibentuk oleh Ahli Bahasa Yang Ajaib dengan menggabungkan huruf pertama, ketiga belas, dan terakhir dalam abjad Ibrani. “Tiga belas” sebagai suatu lambang melambangkan pemberontakan, dan dalam pekhabaran kedua itulah pemberontakan Babel, sebagaimana dilambangkan oleh ajaran-ajarannya yang palsu dan percabulannya, dikenal pasti. Seperti yang telah dinyatakan, pekhabaran kedua itu juga mengandungi tandatangan Alpha dan Omega, kerana pekhabaran yang telah diberitakan dalam sejarah Millerit untuk mengumumkan pembukaan penghakiman diulangi dalam pergerakan malaikat ketiga untuk mengenal pasti penutupan penghakiman.
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.”
Kejatuhan Babel dalam Kejadian pasal sebelas merupakan rujukan pertama kepada kejatuhan Babylon, dan kesaksian tentang pemberontakan Nimrod yang angkuh itu mengandungi ciri khas pekabaran malaikat pertama. Sebagaimana telah ditunjukkan dalam rencana-rencana sebelumnya, ketiga-tiga pekabaran daripada tiga malaikat itu juga terkandung dalam malaikat pertama. Dalam pekabaran malaikat pertama, ungkapan “takutlah akan Allah” melambangkan pekabaran pertama, dan ungkapan “muliakanlah Dia” melambangkan pekabaran malaikat kedua. Pekabaran ketiga didapati dalam yang pertama, apabila ia mengumumkan bahawa “telah tiba saat penghakiman-Nya.”
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.”
Pada kejatuhan Nimrod, yang merupakan kejatuhan pertama Babel, tiga langkah dari ketiga malaikat itu juga dikenal pasti. Hal itu dinyatakan melalui ungkapan “pergilah ke.”
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.
Dan seluruh bumi itu satu bahasanya dan satu logatnya. Maka terjadilah, ketika mereka berangkat dari sebelah timur, mereka mendapati suatu tanah datar di negeri Sinear; lalu mereka menetap di sana. Dan mereka berkata seorang kepada yang lain, “Marilah, kita membuat batu bata dan membakarnya baik-baik.” Maka batu bata menjadi ganti batu bagi mereka, dan gala-gala menjadi ganti perekat. Dan mereka berkata, “Marilah, kita dirikan bagi kita sebuah kota dan sebuah menara yang puncaknya sampai ke langit; dan marilah kita membuat nama bagi kita, supaya kita jangan terserak ke seluruh muka bumi.” Lalu Tuhan turun untuk melihat kota dan menara yang didirikan oleh anak-anak manusia itu. Dan Tuhan berfirman, “Sesungguhnya, mereka ini satu bangsa dan semuanya satu bahasa; dan inilah yang mulai mereka lakukan; maka sekarang tidak ada lagi yang akan terhalang bagi mereka dari segala yang mereka rancangkan untuk dilakukan. Marilah, Kita turun dan mengacaubalaukan bahasa mereka di sana, supaya mereka tidak mengerti bahasa seorang akan yang lain.” Demikianlah Tuhan menyerakkan mereka dari sana ke seluruh muka bumi, sehingga mereka berhenti mendirikan kota itu. Sebab itu nama kota itu disebut Babel, karena di sanalah Tuhan mengacaubalaukan bahasa seluruh bumi; dan dari sanalah Tuhan menyerakkan mereka ke seluruh muka bumi. Kejadian 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.
ការធ្លាក់ចុះលើកទីមួយនៃក្រុងបាប៊ីឡូន ដែលត្រូវបានតំណាងថាជា Babel ត្រូវបានបង្ហាញដោយពាក្យ «ចូរមក» ចំនួនបីដង។ ទេវតាទាំងបីសុទ្ធតែត្រូវបានតំណាងនៅក្នុងទេវតាទីមួយ។ ជំពូកទីមួយនៃសៀវភៅដានីយ៉ែលក៏តំណាងសាររបស់ទេវតាទីមួយផងដែរ ហើយដូចដែលបានកំណត់រួចមកហើយនៅក្នុងអត្ថបទទាំងនេះ ដំណើរការសាកល្បងបីជំហាននៃដំណឹងល្អដ៏អស់កល្បជានិច្ច ត្រូវបានរកឃើញនៅក្នុងជំហានទីមួយ នៅពេលដែលដានីយ៉ែលបានបដិសេធមិនបរិភោគអាហាររបបរបស់បាប៊ីឡូន ហើយជ្រើសរើសវិញដើម្បីថ្វាយសិរីរុងរឿងដល់ព្រះ។ ការសាកល្បងលើកដំបូងរបស់គាត់ គឺជាការសាកល្បងនៃទេវតាទីមួយ ដែលបានចុះមកក្នុងប្រវត្តិសាស្ត្រ Millerite នៅថ្ងៃទី 11 ខែសីហា ឆ្នាំ 1840 ជាមួយនឹងសៀវភៅតូចមួយ ដែលយ៉ូហានត្រូវបានបង្គាប់ឲ្យបរិភោគ។
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.
Bese ekwa siya nwanwa ngu mlingo wa mubonwa wa mazuba a kumi, we wa bonisa phambano hapakati ka avo va lya sidyo sa Babiloni, na avo va nga Daniyele, va keta kulya mavele. Malingo wa bubi wa vumbile mikumbi miviri, fana ni leswi ku fihla ka ngelosi ya vubirhi hi 1844 ku endleke swona. Malingo wolowo wa vubirhi wu landzeriwile hi mlingo eku heleni ka malembe manharhu, laha Nebukadinezara a kombiseke vuavanyisi byakwe, hilaha swi yimeleriwaka hakona hi ku fihla ka ngelosi ya vunharhu hi October 22, 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.
Pemuva kaNdambi, Noa a ka le lejiwa u ka ta yešwe maaltari, ni ka nako ya go dira bjalo o be a sa swanela go ripa goba go segela maswika ao a a dirišago, le gona o be a sa swanela go diriša seretse sa go tlemaganya aletareng ya gagwe. Mofetoši Nimirode o dirišitše ditena le seretse sa go tlemaganya, a ekiša ka bofora aletare ya tswalano ya kgwerano yeo e bego e laetšwe gore e dirišwe ke bao ba bego ba tlo tlatša lefase gape ka batho. “A re yeng” ya pele bohlatseng bja Nimirode e emela “kgwerano ya lehu” yeo e bopilwego ka borabele kgahlanong le molaetša wa pele. “A re yeng” ya bobedi e emela go agwa ga tora (Kereke) le motse (Mmušo). “A re yeng” ya bobedi bohlatseng bja Nimirode e be e le kopanyo ya Kereke le Mmušo, yeo e lego bootswa bja molaetša wa morongwa wa bobedi. “A re yeng” ya boraro e emela kahlolo ya go gašanya batho le go hlakanya polelo.
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.
Go wa Babilona ga pele bo swantšha molaetša wa morongwa wa pele, gomme go wa ga bobedi ga Babilona ka diponagalo tše pedi tšeo di hlomago dielemente tša go wa ga Babilona ya sebjalebjale, go swantšha molaetša wa morongwa wa bobedi. Go dira bjalo ka gobane go wa ga Babilona bjalo ka ge go ngwadilwe pukung ya Daniele go emela mathomo le mafelelo, bjalo ka ge go le ka molaetša wa morongwa wa bobedi wo o bolelwago mathomong le mafelelong a Adventism. Kgaetšedi White o hlalošitše ka go lebanya gore kahlolo yeo e tlišitšwego godimo ga Belshatsara e be e swantšhitšwe ke kahlolo yeo e tlišitšwego godimo ga Nebukadinetsara.
“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.
“কন্ বাবিলোন্নি সিনানী লিচাৎপা লাল্লোইবা চীংদমদা, মহাক্কী অহানবা চীংদমগী মখাল অসিনা, ঈশ্বরগী ‘ৱাচার’গী ৱারোল অদু লক্ষিল্লে: ‘হে রাজা,... নঙোন্দা হায়রিবনি; রাজ্য অদু নঙোন্দগী লৌথোক্লে।’ দানিয়েল 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.
Ukugwa kwa kabiri kwa Babuloni gufite ikimenyetso cya Alufa na Omega, nk’uko n’ubutumwa bw’umumarayika wa kabiri bubufite. Icyo kimenyetso kigereranywa no kugwa kw’abami ba mbere n’aba nyuma ba Babuloni. Urubanza rwa Nebukadinezari no kugwa kwe byerekanwa nk’“ibihe birindwi,” ari byo byerekeza ku “bihe birindwi” byo mu Balewi makumyabiri na gatandatu, kandi no “gutatanwa” mu rubanza rwa Nimurodi no kugwa kwe na byo ni icyerekezo ku “bihe birindwi” byo mu Balewi makumyabiri na gatandatu. Urubanza rwa Belushazari no kugwa kwe byerekanwa n’inyuguti z’umuriro ziteranyije ibihumbi bibiri na magana atanu na makumyabiri, na byo bikagaragaza icyerekezo ku “bihe birindwi” byo mu Balewi makumyabiri na gatandatu.
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.
Saksi pertama dan kedua menegakkan suatu “penerapan rangkap tiga dari nubuatan” yang mengenali dan menetapkan ciri-ciri penggenapan yang ketiga dan terakhir. Melalui tiga kejatuhan Babel, justru pekabaran yang mengenali kejatuhan Babel itu juga mengenali kaidah yang menjadi dasar bagi penerapan rangkap tiga dari nubuatan tersebut. Dua kejatuhan Babel yang pertama mengenali ciri-ciri nubuatan dari kejatuhan yang ketiga dan terakhir.
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.
Histori ya Vamillerite yi phindzaphindzeka hi vuenti lebyi heleleke eka histori ya Future for America. Eka histori ya Vamillerite, ku hlengeletiwa ka milawu leyi William Miller a yi tiva swinene, kutani a yi tirhisa ku simeka xivumbeko xa ntiyiso lexi a xi tirhisa ku humesa rungula ra ntsumi yo sungula, a ku ri xikombiso xa ndlela eka histori yoleyo. “Ku tirhisiwa ka vuprofeta hi ndlela ya marharhu” i wun’wana wa milawu leyi hlengeletiweke emasikwini lawa yo hetelela leswaku ku simekiwa xivumbeko xa ntiyiso lexi rungula ra ntsumi ya vunharhu ri tivisiwaka eka xona.
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.
Liponahatšo tše tharo tša Roma, ge di kopantšwe le diponagatšo tše tharo tša go wa ga Babilona, di amana kgauswi, eupša di na le diphapano. Seotswa sa Tiro, goba Babilona, seo se dirago bootswa le dikgoši tša lefase ke nama e tee le tšona, eupša se buša godimo ga dikgoši tšeo bjalo ka ge Isebele a ile a buša godimo ga kgoši Ahaba. Roma ya mehleng yeno ke sebata sa Kutollo 17 seo seotswa sa Babilona ya mehleng yeno se se kalamago le go se buša godimo ga sona.
We will continue this study in the next article.
Kita akan meneruskan kajian ini dalam rencana yang berikutnya.
“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.’
“धिन थरी माइनि खिथायफोरखौ गोबांनिफ्राय लांदों, आरो आंनाखौ फिथाइयाव थानाय अवशिष्टफोरनि फालांगथाय हरनाय जादों। दूतआ सिहंफोरखौ बुङो, ‘नोंथांनि सात आखैसा जोबोर दोंखांफोरनिफ्राय गाबनाय गोनांथि नामा? नोंथां गोबांनिफ्राय जौगानायबो मोनगोन, आरो जेफोरनि गोनांथिखौ दैहिक मावनायनि कारने दुख भोग मावनायजोबोर, जेफोर देवताखौ प्रेम मावो, सिहंफोरनि थाखाय देवताय जेबो खारखांदों, बेखौ भोग मावगोन नामा? बेनिखाय, जुदि बेनानै जोंख्रैया, नोंथांनि थांनांगोन, बेनानै नोंथांनि जिउनायजों नोंथांनि थानांगोन। साबसी होआ, साबसी होआ, साबसी होआ। नोंथांनि दैज्लांग नोंथांदा दा जादों बिदिनिफ्राय गोबां गोसो होनाय थांनांगोन; मानोना प्रभुनि सानदोंहा फुंखा, गोजौबो, गोसांनि आरो जोंजोर रागिनि माखासे, फिथाइखौ बनग्रा होनायनि थाखाय, आरो बेनिफ्राय पापीफोरखौ नाश मावनायनि थाखाय। गासैखौ देवतायनि थाखाय बलिदान हो। गासैखौ बिनि बलिवेदियाव दाङ—आत्मा, सम्पत्ति, आरो गासै, जिउनाय गोनां बलिदान हिसाबे। गोबांनिफ्राय हाबनायनि थाखाय गासैखौ लांनांगोन। नोंथांनि थाखाय स्वर्गाव धन सांचाय हो, जैगाय चोरफोर आइहागोनाव, बा जोंगालैखौ नष्ट मावगोनाव। नोंथां जुदि मावहोनांनायाव बिनिजों बिनि महिमानिफ्राय भागीदार जाबायखौ गोनांथि, बेनिखाय दावफायनायाव एयाव ख्रिस्तानि दुखभोगनि भागीदार थांनांगोन।’”
“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.
“Ënḓaḽo ḽa ṱadulu ḽi ḓo vha ḽi sa vhidzi tshithu, arali ra ḽi wana nga u tambula. Ri fanela u ḓikana roṱhe nḓilani yoṱhe, ra fa kha rinṋe vhaṋe ḓuvha ḽiṅwe na ḽiṅwe, ra tendela Yesu e eṱhe a vhonala, nahone ra dzula ro sedza vhugala Hawe nga misi yoṱhe. Ndo vhona uri avho vhe zwenezwino vha ṱanganedza ngoho vha ḓo tea u ḓivha uri u tambulela Kristo zwi amba mini, uri vha ḓo vha na milingo ine vha tea u fhira khayo ine ya vha ya vhuhali na ya u rema mbilu, uri nga yeneyo vha kone u kunakiswa na u lugiselwa, nga u tambula, u ṱanganedza luswayo lwa Mudzimu a tshilaho, u fhira nga tshifhinga tsha khombo, u vhona Khosi nga lunako Lwawe, na u dzula vhuponi ha Mudzimu na ha vharuṅwa vhakhethwa, vho kunaho mbilu.”
“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 ri karhi ndzi vona leswi hi faneleke ku va swona leswaku hi ta dya ndzhaka ya ku kwetsima, kutani ndzi tlhela ndzi vona hilaha Yesu a xanisekeke ngopfu hakona leswaku a hi kumisela ndzhaka leyi fuweke swinene, ndzi khongerile leswaku hi nga khuvuriwa hi maxangu ya Kriste, leswaku hi nga tshuki hi huma endzhaku loko hi hlangana ni miringo, kambe hi yi rhwala hi ku lehisa mbilu ni hi ntsako, hi ri karhi hi tiva leswi Yesu a xanisekeke swona leswaku hina, hi ku pfumala kakwe ni ku xaniseka kakwe, hi ta endliwa swigogo. Ku vula ntsumi yi ku, ‘Titsone; mi fanele ku hatlisa ku teka magoza.’ Van’wana va hina va kumile 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 se wu lava ku hela, naswona leswi hina hi swi dyondzeke hi malembe yo tala, vona va ta boheka ku swi dyondza hi tin’hweti ti nga ri tingani. Nakambe va ta va ni swo tala leswi va faneleke ku swi rivala ni swo tala leswi va faneleke ku tlhela va swi dyondza. Lava a va nga ta amukela mfungho wa xivandzana ni xifaniso xa xona loko xileriso xi huma, va fanele ku va ni ku tiyimisela sweswi leswaku va ta ku, E-e, a hi nge xiximi xiyimo xa xivandzana.” Early Writings, 67.