In the history of the movement of both the first and third angel, the message can be summarized by the second angel’s message.
Dina sajarah gerakan malaikat kahiji boh katilu, eta pesenna bisa diringkeskeun ku pesen malaikat kadua.
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.
Tuluy malaikat anu séjén, pokna, “Babul geus rubuh, geus rubuh, éta kota gedé, sabab manéhna geus ngajadikeun sakabéh bangsa nginum anggur amarah tina cabulna.” 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 anu kadua nétélakeun panerapan rangkep tilu tina nubuat, pikeun maranéh anu daék ningali. Malaikat anu kadua keur ngedalkeun hiji amanat nubuat, sarta amanatna nyaéta yén Babul parantos dua kali rubuh. Ieu nandakeun Babul salaku “kota gedé” éta, anu dina pasal tujuh belas jeung dalapan belas diidéntifikasi minangka Babul Modéren. Babul Modéren parantos dua kali rubuh, sarta karubuhanana kajadian lantaran manehna geus ngajadikeun sagala bangsa “nginum tina murka cabulina.” Cabulina éta dilakonan jeung raja-raja bumi. Hubungan éta ngamungkinkeun manehna ngamangpaatkeun kakawasaan para raja anu ku manehna diajak cabul pikeun ngalaksanakeun “murka”-na, nyaéta panganiayaan anu dibawakeunana ka umat Allah anu satia.
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.”
Anggur téh hiji doktrin, sarta doktrin anu ku manéhna dipingpin supaya diinum ku sakumna bangsa, nyaéta doktrin palsu anu nyatakeun yén nyembah panonpoé bakal ngahasilkeun karapihan. Sakumna bangsa narima “tanda” kakawasaanana, nyaéta nyembah panonpoé, sakumaha dilambangkeun ku ibadah poé Minggu. Ditampana éta “tanda” ku sakumna bangsa téh kalakon ku kakawasaan Amérika Sarikat, tapi éta dilaksanakeun dina mangsa perang anu beuki ngagedéan keur didatangkeun ka planét bumi ku Woe katilu ti Islam. Bangsa-bangsa narima “anggur” murkana, dumasar kana jangji “karapihan jeung kasalametan.”
“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.
“Naha ayeuna datang béja yén kuring geus nyatakeun yén New York baris disapu ku gelombang pasang anu gede? Ieu can kungsi ku kuring diucapkeun. Nu ku kuring geus diucapkeun nyaéta, nalika kuring nengetan gedong-gedong jangkung anu keur diwangun di ditu, lanté demi lanté, ‘Adegan-adegan anu pikasieuneun kumaha anu baris kajadian nalika Gusti ngadeg pikeun ngaguncang bumi kalayan dahsyat! Mangka kecap-kecap dina Wahyu 18:1–3 bakal ditedunan.’ Sakabéh pasal ka dalapan welas tina kitab Wahyu téh mangrupa pangéling-ngéling ngeunaan naon anu bakal datang ka bumi. Tapi kuring teu boga pencerahan husus ngeunaan naon anu bakal kajadian ka New York, iwal yén kuring nyaho yén dina hiji poé gedong-gedong badag di dinya bakal dijungkiringkeun ku malikna jeung ngabalikna kakawasaan Allah. Tina pencerahan anu dipasihkeun ka kuring, kuring nyaho yén karuksakan aya di dunya. Hiji kecap ti Gusti, hiji sentuhan tina kakawasaan-Na anu agung, sarta wangunan-wangunan raksasa ieu bakal rubuh. Adegan-adegan bakal kajadian anu pikasieuneunna teu sanggup ku urang dibayangkeun.” 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.
Amanat malaikat anu kadua diulang deui dina tanggal 11 Séptémber 2001, nalika gedong-gedong badag Kota New York diruntuhkeun ku hiji sentuhan leungeun Allah.
“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).
“Nabi nyarios, ‘Kuring ningali malaikat séjén turun ti sawarga, ngabogaan kawasa anu gedé; sarta bumi jadi caang ku kamulyaanana. Sarta anjeunna ngajerit kalawan tarik pisan ku sora anu kuat, saurna, Babul anu gedé geus ragrag, geus ragrag, sarta geus jadi tempat cicingna setan-setan’ (Wahyu 18:1, 2). Ieu téh amanat anu sarua anu dipasihkeun ku malaikat anu kadua. Babul geus ragrag, ‘sabab manéhna geus nyababkeun sakumna bangsa nginum anggur amarah tina cabulna’ (Wahyu 14:8). Naon éta anggur?—Ajaran-ajaran palsuna. Manéhna geus mikeun ka dunya hiji Sabat palsu gaganti Sabat parentah anu kaopat, sarta geus ngulang deui kabohongan anu mimiti dicaritakeun ku Sétan ka Hawa di Éden—kalanggengan alamiah jiwa. Loba kasalahan séjén anu sarupa geus disebarkeunana ka mana-mana, ‘ngajarkeun parentah-parentah manusa jadi ajaran’ (Mateus 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.
“Wanci Yesus ngamimitian palayanan umum-Na, Anjeunna nyucikeun Bait Allah tina pangnistaaan sacrilegious-na. Di antara kalakuan-kalakuan panungtungan dina palayanan-Na nyaéta nyucikeun Bait Allah pikeun kadua kalina. Kitu deui, dina padamelan panungtungan pikeun mere panggeuing ka dunya, aya dua panggero anu béda anu ditepikeun ka gareja-gareja. Talatah malaikat kadua nyaéta, ‘Babul geus rubuh, geus rubuh, eta kota gede, sabab manehna geus ngajadikeun sakumna bangsa nginum anggur amarah tina cabulna’ (Wahyu 14:8). Jeung dina sora tarik tina talatah malaikat katilu kadéngé hiji sora ti sawarga nyebutkeun, ‘Kaluarlah ti dinya, umat Kami, supaya maraneh ulah milu kana dosa-dosana, jeung supaya maraneh ulah nampa bala-balana. Sabab dosa-dosana geus ngahontal ka sawarga, jeung Allah geus nginget kajahatan-kajahatanana’ (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 Séptémber 2001 jeung hukum Minggu nu bakal geura datang di Amérika Sarikat, tilu ayat kahiji tina Wahyu dalapan belas téh kagenepan, sabab dina hukum Minggu éta panggero pikeun kaluar ti Babul mimiti lumangsung.
“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 nuduhkeun kana mangsa nalika, minangka hasil tina nolak kana panggeuing tilu rangkep dina Wahyu 14:6–12, garéja bakal geus sapinuhna ngahontal kaayaan anu geus dinubuatkeun ku malaikat kadua, sarta umat Allah anu masih aya di Babul bakal dipanggero supaya misah tina pasamuanana. Ieu amanat téh anu pamungkas anu bakal kungsi dipasihkeun ka dunya; jeung éta bakal ngalaksanakeun pagawéanana. Nalika jalma-jalma anu ‘teu percaya kana bebeneran, tapi resep kana kajahatan’ (2 Tesalonika 2:12), bakal ditinggalkeun pikeun narima kasasab anu kuat sarta percaya kana kabohongan, mangka cahaya bebeneran bakal nyorot ka sakumna anu haténa kabuka pikeun narimana, sarta sakabéh anak-anak Gusti anu tetep aya di Babul bakal nurut kana panggero: ‘Kaluar maranéh ti dinya, eh umat Kami’ (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.
Dina hukum Minggu anu baris geura sumping, umat baheula dina perjangjian bakal nampa kasasar anu kuat. Ti 11 Séptémber 2001 nepi ka kasasar anu kuat dituangkeun dina hukum Minggu, amanat malaikat kadua diulang deui, sarta panolakan éta ngawakilan panolakan kana “panggeuing tilu rangkep dina Wahyu opat welas, ayat genep nepi ka dua belas.” Dina harti ieu, tilu malaikat diwakilan ku amanat malaikat kadua. Amanat malaikat kadua nyaéta, Babul geus rubuh, geus rubuh, sarta amanat malaikat kadua ditempatkeun di antara amanat kahiji jeung katilu.
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 sora anu kahiji dina Wahyu pasal dalapan belas téh mangrupakeun ulangan tina amanat malaikat kadua, nanging éta ngagambarkeun panolakan kana sakabéh tilu malaikat dina Wahyu opat belas. Amanat malaikat kadua ngawakilan sakabéh tilu amanat, sarta éta ngandung tandatangan Alfa jeung Omega, sabab éta geus diproklamasikeun dina sajarah gerakan malaikat kahiji, tuluy bakal diproklamasikeun deui dina gerakan malaikat katilu. Amanat éta nétélakeun yén Babul geus ragrag dua kali, sarta dina harti kenabian ieu éta nuju nandakeun hiji “palarapan rangkep tilu tina nubuat.”
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.
Dua kali kahiji Babilon ragrag, sakumaha dilambangkeun ku Babel jeung Babilon, ngagambarkeun ragragna pamungkas Babilon modéren. Pernyataan dua kali ngeunaan ragragna Babilon diwatesanan ku pesen kahiji jeung pesen panungtung tina tilu malaikat. Struktur tilu malaikat ngandung ciri Alpha jeung Omega, sabab pesen kahiji diidéntifikasi minangka “injil anu langgeng,” anu ku harti sorangan nandakeun yén éta téh injil anu langgeng, atawa pesen injil anu sarua pikeun sagala jaman. Pesen malaikat katilu nyaéta pesen injil anu ngingetkeun ngalawan narima tanda sato galak, ku kituna pesen kahiji jeung pesen katilu, anu mangrupakeun pesen kahiji jeung pesen panungtung, téh pesen anu sarua, sabab duanana nyaéta injil.
Alpha and Omega placed His signature of “Truth” upon the three messages, for the Hebrew word translated as “truth,” was created by the Wonderful Linguist by combining the first, thirteenth and last letters of the Hebrew alphabet. “Thirteen” as a symbol represents rebellion, and it is in the second message that the rebellion of Babylon, as represented by her false doctrines and fornication, is identified. As already noted, the second message also contains the signature of Alpha and Omega, for the message that was proclaimed in Millerite history to announce the opening of the judgment is repeated in the movement of the third angel to identify the close of judgment.
Alfa jeung Oméga nempatkeun tandatangan-Na, nyaéta “Kabeneran,” kana tilu amanat éta, sabab kecap Ibrani anu ditarjamahkeun jadi “kabeneran” dijieun ku Ahli Basa anu Ajaib ku ngahijikeun hurup kahiji, ka tilu welas, jeung panungtung tina alfabét Ibrani. “Tilu welas” minangka lambang ngagambarkeun pemberontakan, sarta dina amanat kadua éta pisan pemberontakan Babul, sakumaha diwakilan ku doktrin-doktrin palsuna jeung cabulna, diidéntifikasi. Sakumaha geus dicatet saméméhna, amanat kadua ogé ngandung tandatangan Alfa jeung Oméga, sabab amanat anu diproklamasikeun dina sajarah Millerit pikeun ngumumkeun dibukana pangadilan diulang deui dina gerakan malaikat katilu pikeun ngidéntifikasi ditutupna pangadilan.
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.”
Ragragna Babel dina Kajadian pasal sabelas mangrupa rujukan anu pangheulana ngeunaan ragragna Babul, sarta kasaksian ngeunaan pambarontakan Nimrod anu kalintang bedegongna ngandung ciri has talatah malaikat kahiji. Sakumaha geus dipidangkeun dina tulisan-tulisan saméméhna, katilu talatah tina tilu malaikat téh ogé kapanggih dina talatah malaikat kahiji. Dina talatah malaikat kahiji, ungkara, “sieun ka Allah,” ngagambarkeun talatah kahiji, sarta ungkara, “pasihan Anjeunna kamulyaan,” ngagambarkeun talatah malaikat kadua. Talatah katilu kapanggih dina talatah kahiji, waktu éta ngumumkeun yén “waktuna pangadilan-Na geus sumping.”
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.”
Dina ragragna Nimrod, anu mangrupa ragragna Babul anu kahiji, tilu léngkah tina tilu malaikat ogé katingali. Ieu dilambangkeun ku ungkara “go to.”
And the whole earth was of one language, and of one speech. And it came to pass, as they journeyed from the east, that they found a plain in the land of Shinar; and they dwelt there. And they said one to another, Go to, let us make brick, and burn them throughly. And they had brick for stone, and slime had they for morter. And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. And the Lord came down to see the city and the tower, which the children of men builded. And the Lord said, Behold, the people is one, and they have all one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do. Go to, let us go down, and there confound their language, that they may not understand one another’s speech. So the Lord scattered them abroad from thence upon the face of all the earth: and they left off to build the city. Therefore is the name of it called Babel; because the Lord did there confound the language of all the earth: and from thence did the Lord scatter them abroad upon the face of all the earth. Genesis 11:1–9.
Sakumna bumi téh sa basa, jeung sa omongan. Jeung kajadian, waktu maranéhna ngalalana ti wetan, maranéhna manggihan hiji tanah datar di tanah Sinear; tuluy maranéhna cicing di dinya. Jeung maranéhna silih pok nyarita, Hayu atuh, urang nyieun bata, sarta ngadurukna nepi ka asak pisan. Bata dipaké ku maranéhna pikeun gaganti batu, jeung tér dipaké ku maranéhna pikeun gaganti adukan. Jeung maranéhna pok deui, Hayu atuh, urang ngadegkeun keur diri urang hiji kota jeung hiji munara, anu pucukna ngahontal ka langit; jeung hayu urang nyieun ngaran keur diri urang, bisi urang paburencay ka sakuliah beungeut bumi. Lajeng PANGERAN lungsur ningali kota jeung munara anu keur diwangun ku anak-anak manusa. Jeung PANGERAN ngandika, Lah, ieu bangsa téh hiji, jeung maranéhna kabéh sa basa; jeung ieu kakara mimiti ku maranéhna dipigawé: sarta ti ayeuna moal aya deui anu kaampeuh pikeun maranéhna tina naon waé anu geus dibayangkeun ku maranéhna pikeun dipigawé. Hayu atuh, urang lungsur, sarta di dinya urang campuradukkeun basana, sangkan maranéhna teu ngarti deui kana omongan sasamana. Ku kituna PANGERAN ngaburak-barikkeun maranéhna ti dinya ka sakuliah beungeut bumi: tuluy maranéhna eureun ngawangun kota éta. Ku sabab kitu ngaranna disebut Babel; lantaran di dinya PANGERAN nyampuradukkeun basa sakumna bumi: jeung ti dinya PANGERAN ngaburak-barikkeun maranéhna ka sakuliah beungeut bumi. Kajadian 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.
Runtagna Babul nu kahiji, anu digambarkeun minangka Babel, dikedalkeun dina frasa “hayu urang,” tilu kali. Katilu malaikat éta sadayana digambarkeun dina malaikat kahiji. Daniel pasal hiji ogé ngagambarkeun amanat malaikat kahiji, jeung sakumaha anu geus dipedar saméméhna dina ieu tulisan, prosés pangujian tilu léngkah tina Injil langgeng kapanggih dina léngkah kahiji, waktu Daniel nolak ngadahar kadaharan Babul, sarta milih gantina ngamulyakeun Allah. Ujian kahijina nya éta ujian malaikat kahiji anu turun dina sajarah Millerit dina 11 Agustus 1840 mawa hiji kitab leutik, anu Yohanes diparéntahkeun pikeun didahar.
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.
Saterusna anjeunna dipaparinkeun hiji ujian anu katingali salila sapuluh poé, anu némbongkeun hiji bédana antara jalma-jalma anu ngadahar dahareun Babul, jeung jalma-jalma anu, saperti Daniél, milih ngadahar kacang-kacangan. Ujian anu kadua ngahasilkeun dua golongan, sakumaha ogé kajadian dina datangna malaikat anu kadua dina taun 1844. Ujian anu kadua éta tuluy disusul ku ujian dina ahir tilu taun, nalika Nebukadnésar nembongkeun pangadilanana, sakumaha diwakilan ku datangna malaikat anu katilu dina 22 Oktober 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.
Sanggeus caah gedé, Nuh diparéntahkeun pikeun ngadegkeun altar-altar, sarta nalika ngalakukeun kitu anjeunna teu meunang motong atawa ngarapihkeun batu-batu anu dipakéna, kitu deui teu meunang ngagunakeun adukan pikeun altarna. Nimrod anu murtad ngagunakeun bata jeung adukan, minangka pamalsuan altar tina hubungan perjangjian anu geus diparéntahkeun pikeun dipaké ku maranéh nu ngeusian deui bumi. “Hayu urang” anu kahiji dina kasaksian Nimrod ngalambangkeun hiji “perjangjian jeung pati” anu diadegkeun dina pambrontakan ngalawan talatah anu kahiji. “Hayu urang” anu kadua ngalambangkeun pangwangunan hiji munara (hiji Garéja) jeung hiji kota (hiji Nagara). “Hayu urang” anu kadua dina kasaksian Nimrod nyaéta ngahijina Garéja jeung Nagara, anu mangrupa palacuran tina talatah malaikat anu kadua. “Hayu urang” anu katilu ngalambangkeun panghukuman ku cara ngabubarkeun jalma-jalma jeung ngaharu biru basa.
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.
Runtagna Babul anu kahiji ngalambangkeun amanat malaikat anu kahiji, sarta runtagna Babul anu kadua dina dua wujud anu netepkeun unsur-unsur runtagna Babul modéren, ngalambangkeun amanat malaikat anu kadua. Kitu téh, lantaran runtagna Babul sakumaha kacatet dina kitab Daniel ngagambarkeun hiji awal jeung hiji ahir, sakumaha ogé amanat malaikat anu kadua anu diproklamasikeun dina awal jeung ahirna Adventisme. Sister White sacara husus netelakeun yén panghukuman anu ditibankeun ka Belsyazar geus dilambangkeun ku panghukuman anu ditibankeun ka Nebukadnesar.
“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.
“Ka pamingpin panganggeusan Babul, sakumaha dina perlambang ka nu pangheulana, geus datang hukuman ti Pangawas ilahi: ‘Nun raja, ... ka anjeun ieu dipidangkeun; karajaan geus dicabut ti anjeun.’ 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.
Ragragna kadua Babul boga tanda tangan Alfa jeung Omega, kitu deui amanat malaikat kadua. Tanda tangan éta digambarkeun ku rubuhna raja kahiji jeung raja panungtung Babul. Panghukuman jeung karagragna Nebukadnesar digambarkeun salaku “tujuh kali,” anu mangrupa rujukan kana “tujuh kali” dina Imamat dua puluh genep, sarta “panyebaran” dina panghukuman jeung karagragna Nimrod ogé mangrupa rujukan kana “tujuh kali” dina Imamat dua puluh genep. Panghukuman jeung karagragna Belsyasar digambarkeun ku aksara-aksara seuneu anu jumlahna dua rébu lima ratus dua puluh, anu ogé nandakeun rujukan kana “tujuh kali” dina Imamat dua puluh genep.
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.
“Hiji panerapan ramalan nu tilu rupa” diteguhkeun ku dua saksi kahiji anu nangtukeun sarta netepkeun ciri-ciri tina pangenepan nu katilu jeung nu pamungkas. Ku tilu ragragna Babul, éta amanat sorangan anu nangtukeun ragragna Babul, sakaligus nangtukeun aturan anu jadi dasar panerapan ramalan nu tilu rupa. Dua ragragna Babul nu kahiji nangtukeun ciri-ciri ramalan tina ragragna nu katilu jeung nu pamungkas.
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.
Sajarah kaum Millerite kaulang deui nepi ka unggal jentre kecapna dina sajarah Future for America. Dina sajarah Millerite, hiji kompilasi aturan-aturan anu ku William Miller dipikawanoh sarta dipaké pikeun ngadegkeun kerangka bebeneran anu digunakeunana pikeun nampilkeun pesen malaikat kahiji, jadi hiji waymark dina sajarah éta. Hiji “triple application of prophecy” mangrupa salah sahiji aturan anu geus dikompilasikeun dina poé-poé panungtungan ieu pikeun ngadegkeun kerangka bebeneran anu di jerona pesen malaikat katilu diidéntifikasi.
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.
Tilu rupa-manifestasi Roma, dihijikeun jeung tilu rupa-manifestasi ragragna Babul, raket patalina, tapi miboga bédana. Awéwé lacur Tirus, atawa Babul, anu ngalakukeun cabul jeung raja-raja di bumi téh jadi hiji daging jeung maranéhna, tapi anjeunna maréntah ka luhur éta raja-raja sakumaha Isebel maréntah ka Raja Ahab. Roma modéren nyaéta sato galak dina Wahyu tujuh welas anu ditunggangi ku awéwé lacur Babul Modéren sarta diparéntahan ku anjeunna.
We will continue this study in the next article.
Urang baris neraskeun ieu panalungtikan dina artikel salajengna.
“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.’
“Saterusna panon kuring dijauhkeun tina kamulyaan, tuluy kuring dipintonkeun ka jalma-jalma sésa di bumi. Malaikat nyarios ka maranéhna, ‘Naha maranéh baris nyingkahan tujuh bala anu pamungkas? Naha maranéh baris angkat ka kamulyaan sarta ngararasakeun sagala anu geus disadiakeun ku Allah pikeun jalma-jalma anu nyaah ka Anjeunna jeung daék sangsara ku sabab Anjeunna? Lamun kitu, maranéh kudu paéh supaya maranéh hirup. Sing siap, sing siap, sing siap. Maranéh kudu miboga panyiapkeun anu leuwih gedé tibatan anu ayeuna dipiboga ku maranéh, sabab poé PANGERAN geus datang, poé anu kejem ku murka jeung amarah anu ngagedur, pikeun ngajadikeun nagri jadi suwung sarta ngabasmi jalma-jalma dosa ti dinya. Korbankeun sagalana ka Allah. Pasrahkeun sagalana kana altar-Na—diri sorangan, banda, jeung sakur anu dipiboga—jadi kurban hirup. Sagalana diperlukeun pikeun asup kana kamulyaan. Tumpukkeun pikeun maranéh harta banda di sawarga, tempat anu moal kahontal ku maling atawa diruksak ku karat. Maranéh kudu jadi pamilon dina sangsara Kristus di dieu lamun maranéh hayang jadi pamilon jeung Anjeunna dina kamulyaan-Na engkéna.’”
“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.
“Surga moal karasa mahal teuing, lamun urang meunangkeunana ngaliwatan sangsara. Urang kudu mungkir diri sapanjang jalan, paéh ka diri unggal poé, ngantep ngan Yesus wungkul anu nembongan, sarta ngajaga kamulyaan-Na tetep katingali dina paningal urang. Kuring ningali yén jalma-jalma anu kakara-kakara ieu narima bebeneran kudu ngalaman naon hartina sangsara ku karana Kristus, yén maranéhna bakal ngaliwatan rupa-rupa panggoda jeung kasangsaraan anu seukeut tur nyeri pisan, sangkan maranéhna dipaparin panyucian sarta dipanteskeun ngaliwatan sangsara pikeun narima segel Allah anu hirup, ngaliwatan mangsa kasusah, ningali Sang Raja dina kaéndahan-Na, sarta cicing dina payuneun Allah jeung para malaikat anu murni tur suci.”
“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.
“Waktu kuring ningali kumaha urang kudu aya supaya meunang warisan kamulyaan, sarta tuluy ningali sabaraha gedéna kasangsaraan anu geus katarima ku Yesus pikeun ngabagéakeun ka urang warisan anu kacida beungharna éta, kuring ngadoa supaya urang dibaptis kana kasangsaraan Kristus, supaya urang ulah mundur ku sabab pencobaan, tapi sanggup nanggungna kalayan kasabaran jeung kabungahan, ku nyaho sabaraha anu geus disangsarakeun ku Yesus supaya urang, ku kamiskinan jeung kasangsaraan-Na, dijadikeun beunghar. Ceuk malaikat, ‘Pungkir diri; maraneh kudu gancang ngaléngkah.’ Sabagian urang geus boga waktu pikeun narima bebeneran jeung maju léngkah demi léngkah, sarta unggal léngkah anu geus urang tempuh geus méré kakuatan ka urang pikeun nyokot léngkah satuluyna. Tapi ayeuna waktu ampir béak, sarta naon anu geus mangtaun-taun ku urang dipaluruh, ku maranéhna kudu dipaluruh dina sababaraha bulan. Maranéhna ogé kudu loba miceun deui hal-hal anu salah jeung loba diajar deui hal-hal anu bener. Jalma-jalma anu moal narima tanda sato galak jeung gambarna waktu parentah éta diterbitkeun, kudu boga kategeuhan ayeuna pikeun ngomong, Henteu, kami moal ngahormat kana lembaga sato galak éta.” Early Writings, 67.