In the history of the movement of both the first and third angel, the message can be summarized by the second angel’s message.
Ci jamono yëngu doxal njëkk malaaka ak ñetteelu malaaka, ndigël bi man naa ko tàmbalee ci ndigëlu ñaareelu malaaka.
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.
Ba loolu amoonaat beneen malaaka mu ko topp, naan: “Babilon dafa daanu, dafa daanu, dëkk bu mag boobu, ndaxte mooy ka nangu xeeti àddina yépp naan biiñu merum njuramam.” Peeñu 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.
Ñaareel bu ñaareel day fësal jëfandikoo waxi yonent bi ci ñetti yoon, ngir ñi bëgg a gis. Ñaareel malaaka mi dafay yégle njëg yonent, te wax ji mooy ne Babilon dafa daanu ñaari yoon. Mu tudde Babilon ne mooy “dëkk bu mag ba,” miñ ko xamale ci saar yi fukk ak juróom-ñaari ak fukk ak juróom-ñetti ne mooy Babilon bu Jamono jii. Babilon bu Jamono jii dafa daanu ñaari yoon, te daanu ga ame na ndax moom moo tax ba xeeti xeet yépp naan “meram njaaloom.” Njaaloam am na ak buur yi ci suuf si. Jokkoo boobu may na ko mu jëfandikoo doole buur yi mu njaaloo ak ñoom ngir def ay “meram,” te loolu mooy fitna bi mu di wàcce ci kaw nit ñi Yàlla di sàmm ci kóllëre.
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.”
Bii mooy njàngale, te njàngale bi mu diiré xeeti xeeti réew yépp naan, mooy njàngale gu dul dëgg gi wax ne jaamu jant dafay jur jàmm. Xeeti réew yépp nangoo “màndarga” sañ-sañam, maanaam jaamu jant giñ ko melal ci jaamu Dibéer. Nangug xeeti réew yépp gii “màndarga,” doole États-Unis moo ko yore, waaye loolu am na ci jamono ji xare yi di gëna tar, yi musiba bu ñetteelub Lislaam di indi ci kow suuf. Xeeti réew yi nangoo “bii” meram, sukkandiku ci digeb “jàmm ak kaaraange.”
“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.
“Léegi, ndax am na kàddu gi ma waxoon ne New York dinañu ko màbb ak géej gu ñëw ci kaw? Loolu, mësuma ko wax. Li ma wax mooy ne, ba ma xoolée kër yu mag ya di yéeg fa, tawat ci tawat, ma ne: ‘Anaa ak ay xew-xew yu tiis lool lañuy am bu Boroom bi jógée ngir yëngal suuf si ak ragal gu réy! Kon kàdduy Peeñu 18:1–3 dinañu mat.’ Lépp li nekk ci ñett-fukki aaya yu juróom-ñett ci téereb Peeñu, artu la ci li di ñëw ci kaw suuf si. Waaye amuma leer gu jëm ci lu war a dal New York ci yeneen lu wuute, ludul ne xam naa ne bés bu nekk dina jot ba kër yu mag ya fa nekk dinañu daanu ndax nguurug dooley Yàlla buy walbatiku, di soppiku. Ci leer gi ñu ma jox, xam naa ne yàqute nekk na ci àddina si. Benn kàddu rekk gu jóge ci Boroom bi, benn laal rekk bu jóge ci dooleem ju màgg ji, te tabax yu réy yii dinañu daanu. Dina am ay xew-xew yu ragal ba nun manunu koo xalaat.” Review and Herald, 5 Sulet 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.
Bataaxalu ñaareelu malaaka bi am naat ñaattuwaat ci 11 Septàmburu 2001, ba kër yu mag yaa ci dëkk bi New York City daanu, ndax laal gu neew bu loxo Yàlla.
“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).
Yonent bi ne: “Gis naa beneen malaaka wàccé asamaan, te am na kàttan gu réy; suuf si leer ak ndamam. Mu woote ak baat bu dëgër ne: Babilon bu mag bi daanu na, daanu na, te mu nekk kërug rab yi” (Revelation 18:1, 2). Lii mooy benn xebaar bi malaaka bu ñaareel bi yégle woon. Babilon daanu na, “ndaxte moo naxé xeeti xeet yépp, naanleen biiñu meram njaaloom” (Revelation 14:8). Lan mooy biiñu boobu?—Ay njàngalem yu jubadi. Moo jox àddina bi sabbat bu dul dëgg, wuutu ko ak Sabbaatub ñenteel ndigël bi, te dellu wax fen boobu Seytaane jëkk a wax Eeb ca Eden—ne ruu am na dund gu deewee. Ay juumte yu bari yu bokk ak loolu la siiwal fu nekk, “di jàngale ndigëli nit ñi muy njàngale yu dogal” (Matthew 15:9).
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
«Ba Yesu tàmbalee liggéeyam bu askan wi gis, moom dafa sellaloon Kër Yàlla gi ci ay toroxteem yu yàq te teddul. Te ci biir jëf yi mujj ci liggéeyam, am na ñaareelu sellalug Kër Yàlla gi. Noonu itam ci liggéey bu mujj ngir waare àddina si, ñaari woote yu wuute ñooñu dañuy ñëw ci kaw ñiir yi. Yëgleb malaaka ñaareel bi mooy: “Babilon dafa daanu, dafa daanu, dëkk bu mag boobu, ndaxte moo naanloo xeeti xeet yépp biiñu biiñam, moom xaalisu meram.” (Révélation 14:8). Te ci yuuxu kawe ga ci yëgleb malaaka ñetteel bi, dégg nañu baat bu joge asamaan ne: “Génnleen ci moom, sama askan, ngir ngeen bañ a bokk ci ay bàkkaaram, te ngeen bañ a jot ci ay musiboom. Ndaxte ay bàkkaaram yegg nañu ba asamaan, te Yàlla fàttewul ay tooñam.” (Révélation 18:4, 5).» Selected Messages, téere 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.
Diggante 11 Sàttumbar 2001 ak yoonu Dimas bi di ñëw ci gaaw ci États-Unis, ñetti aaya yu jëkk yi ci Apokalips 18 am nañu mat, ndaxte ci yoonu Dimas la woote gu ñuy génne Babilon tàmbalee.
“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.
“Peeñu Yonn wi 18 di tegtal jamono ji nga xam ne, ndaxte dañu bañ a nangu waare wi ñetti xaaj yi nekk ci Peeñu Yonn wi 14:6–12, kerk bi dina agsi ba mat ci xaalis ga malaaka ñaareel bi waxoon, te nit ñi Yàlla teewuloon ci Babilon dinañu leen woowu ngir ñu tàggook bokk gi mu am. Baatu kàddu bii mooy waxtaan wi mujj wi deesaat a jox àddina; te dina matal liggéeyam. Bu ñi ‘gëmuloon dëgg te bëgg njubadiul’ (2 Tessalonig 2:12), bayyiñu leen ñu jël réer gu tar te gëm fen, kon leerug dëgg dina leer ci kaw ñépp ñi seen xol ubbiku ngir nangu ko, te doom yi Boroom bi yépp ñi des ci Babilon dinañu déggal woote bi ne: ‘Génnleen ci moom, yéen sama askan wi’ (Peeñu Yonn wi 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.
Ci nguur gi ñëw léegi buy yónnee alxamesu dund gi, ñi nekkoon askanu kàddug njëkk ga dinañu jot nax bu tar. Dale ci 11 Suwe 2001 ba kera bi nax bu tar gi di nuuru ci yoonu dund ga, yégleb malaaka ñaareel bi dees koy waxaat, te bañam di tektal bañug “artu ñetti yoon yi nekk ci Peeñu gi 14, saar 6 ba 12.” Ci xel mi, ñetti malaaka yi dees leen tektal ci yégleb malaaka ñaareel bi. Yéglebu malaaka ñaareel bi mooy: Babilon dafa daanu, daanu na, te yéglebu malaaka ñaareel bi dees koy teg diggante yéglebu jëkk ba ak yéglebu ñetteel ba.
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.”
Yégle baat bi jëkk ci Peeñu 18, mooy dellusi waxtu ndawsi bu ñaareel malaaka bi; waaye muy tegtal bañug nangu ñetti yégle yi yépp ci Peeñu 14. Yégle bu ñaareel malaaka bi dafa taxawal ñetti yégle yi yépp, te mu yor màndargay Alfa ak Omega, ndaxte ñu ko waare ci jaar-jaaru yëngu-yëngu malaaka bu jëkk bi, te dinañu ko dellooaat ci yëngu-yëngu malaaka bu ñetteel bi. Yégle bi dafa xamle ne Babilon dafa daanu ñaari yoon, te ci melokaanu kàddug yonent bii, loolu mooy tegtal “jëfandikoo yonent bu ñetteel.”
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.
Ñaari ñaar yu njëkk yi Baabilon daan, ni ko Babel ak Baabilon teewloo, dañuy firndeel daanu mujjug Baabilon bu bees bi. Wax ju ñaar-fànn ci daanu Baabilon ji ñu ngi ko wër ci wax ju njëkk ak wax ju mujj ci ñetti malaaka yi. Tàllalinu ñetti malaaka yi yor na màndargay Alfa ak Omega, ndaxte wax ju njëkk ji mi ngi ko rëral ni “xibaar bu baax bu sax ba fàww,” te loolu ci liy tekki mooy ne mooy xibaar bu baax bu baax bu sax ba fàww, walla beneen waxu xibaar bu baax bi ngir jamono yépp. Waxu ñetteel malaaka bi mooy xibaar bu baax bi di artu ci jël màndargay rab wi, ba taxna wax ju njëkk ji ak wax ju ñetteel ji, te mooy wax ju njëkk ak wax ju mujj, benn lañu, ndax ñoom ñépp xibaar bu baax lañu.
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 ak Omega dafa teg boppam “Dëgg” ci ñetti yégle yi, ndaxte baatub Ebrë buñu tekki ne “dëgg” mi, Mbindkat bu Yéeme bi moo ko sàkk ci boole benn, fukki ak ñett, ak bataaxal bu mujj ci alifbe Ebrë bi. “Fukki ak ñett” ci misaal dafay tegtal ñàkk dégg, te ci ñaareelu yégle bi lañuy xamale ñàkk déggu Babilon, ni ko ay jàngale yu jubadi ak njaaloom di won. Ni ñu ko bàyyi wax ba noppi, ñaareelu yégle bi itam am na boppam teg boppu Alfa ak Omega, ndaxte yégle bi ñu yégle woon ci jaar-jaaru Millerite ngir yëgle ubbi àtte ba, dellu nañu koy waxaat ci yëngu-yëngu malaaka bu ñetteel bi ngir xamale tëju àtte ba.
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.”
Mbogum Babel ci Génèse saar fukk ak benn, mooy jëfandikoo bu njëkk ci mbogum Babylone, te seede baaxu Nimrod ci ñàkk-ndeyjooram gu kawe gi yore mandargay yëgleb malaaka bu njëkk bi. Naka lañu wone ci mbind yi weesu, ñetti yëgle yi ñetti malaaka yi itam nekk nañu ci malaaka bu njëkk bi. Ci yëgleb malaaka bu njëkk bi, waxiin wi ne, “ragal Yàlla,” dafay tegtal yëgleb bu njëkk bi, te waxiin wi ne, “joxleen Ko ndam,” dafay tegtal yëgleb malaaka bu ñaareel bi. Yëgleb bu ñetteel bi nekk na ci bu njëkk bi, bi mu yéglee ne “waxtuw àtteem agsi na.”
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.”
Ci rotug Nimrod, mooy kër gu jëkk gu Babilon, ñetti jéego yi ñetti malaaka yi itam feeñ nañu fa. Loolu dafa mel ni bindu “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.
Te suuf mépp benn làkk la woon, te benn waxin lañu bokkoon. Bi loolu amee, bi ñuy tukki jóge penku, dañu gis benn xareb suuf ci réewum Shinar; te dañu fa dëkk. Noonu ñu waxante naan: “Na ñu defi, nu sàcc doj yu tabax, te lakk leen ba ñu baax.” Te tabax lañu jëfandikoo wuutu doj, te bitim lañu jëfandikoo wuutu simaa. Te ñu ne: “Na ñu defi, nu tabaxal sunu bopp dëkk ak benn kër gu kawe, ga taxam man a àgg asamaan; te na ñu defar sunu tur, ngir bañ a tasaaroo ci kow suuf si mépp.” Noonu Aji Sax ji wàcc ngir seet dëkk ba ak kër ga, ga doom aadama yi di tabax. Te Aji Sax ji ne: “Xoolleen, askan wi benn la, te ñépp am nañu benn làkk; te lii mooy li ñuy tàmbali a def. Léegi dara duñu man a tere ci ñoom ci lu ñu xalaat a def. Na ñu defi, nu wàcc, te nu jaxasoo seen làkk foofa, ngir kenn bañ a déggoo waxinu moroomam.” Noonu Aji Sax ji tasaaroo leen fa ba noppi ci kow suuf si mépp; te ñu bàyyi tabax dëkk ba. Moo tax tuddu nañu ko Babel, ndaxte fa la Aji Sax ji jaxasoo làkku suuf si mépp; te fa la leen Aji Sax ji tasaaroo ba noppi ci kow suuf si mépp. Njàlbéen ga 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.
Jëkk baabiy Babilon, mi ñu tegtal ci Babel, feeñ na ci wax ji: “kaayleen,” ñetti yoon. Ñetti malaaka yi ñépp dañu leen tegtal it ci malaaka bu njëkk bi. Saarub Daniel bu njëkk bi tamit dafa tegtal yégleb malaaka bu njëkk bi, te ni ko ñu waxoon ba noppi ci mbind yi, jumtukaayu nattu bu ñetti jëfandikoo yu xibaar bu baax bi ba fàww mi ngi nekk ci jéego bu njëkk bi, bi Daniel bañee lekk lekku Babilon, te tànnati ginnaaw loolu jox Yàlla ndam. Nattam bu njëkk bi mooyoon nattu malaaka bu njëkk bi, bi wàccee ci mbootaayu Miller ci 11 Ut 1840 ak téere bu tuuti, bi ñu santoon Yowaana mu lekk ko.
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.
Gannaaw ñu jox ko seet bu gis-gis buy noppalu ci fukki fan, te loolu won na wuute bi nekk ci diggante ñi lekkoon ñam wu Babilon, ak ñi tannee, ni Daniel, lekk mbaxan. Nattu ñaareel bi jur na ñaari xeet, ni ko ñëwug malaaka ñaareel bi itam defe woon ci atum 1844. Gannaaw nattu ñaareel boobu, ñëw na nattu bi ci mujju ñetti at, fa Nebukadnesar feeñale ay àtteem, ni ko ñëwug malaaka ñetteel bi teewaloon ci 22 Oktoobar 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.
Gannaaw ndox mu mag ma weesoo, ñu sant Noowa mu tabax sarxalukaay yu bare, te bu koy defee warul woon a dagg mbaa xar rok yi mu jëfandikoo, te warul it a jëfandikoo simaa ci sarxalukaayam. Nimrood, ki weddi, dafa jëfandikoo brique ak simaa, di soppi sarxalukaayu kóllëre gi ñu digle woon ñi waroon a feesaat suuf si ñu jëfandikoo ko. Njëkk “go to” bi ci seedeem Nimrood dafay tegu “kóllëre dee” gu ñu sos ci ñaawteef ngir weddi njëkk yégle bi. Ñaareelu “go to” bi dafay tegu tabax kër gu kawe (Ab Jëmm) ak dëkk (Réew). Ñaareelu “go to” bi ci seedeem Nimrood mooy booleb Ab Jëmm ak Réew, te loolu mooy njaaloo gi ci yégleb malaaka ñaareel bi. Ñetteelu “go to” bi mooy tegu àtteb tas nit ñi ak jaaxle làkk yi.
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.
Babilon bu njëkk yi dafay misaal ndigal malaaka bu njëkk bi, te Babilon bu ñaareel bi ci ñaari woneef yi samp peŋ yi yu yàggal dëppook wàcci Babilon bu jamono jii, dafay misaal ndigal malaaka bu ñaareel bi. Loolu mooy ndaxte wàcci Babilon bi ni ko bindee ci téereb Daniel, moo teewal njëlbéen ak mujj, ni noonu itam ndigal malaaka bu ñaareel bi, mi ñuy yégle ci njëlbéen ak mujjug Adventisme. Sëriñ White wax na bu leer ne àtte bi ñu indiloon Belshazzar, dañu ko misaaloon ak àtte bi ñu indiloon Nebuchadnezzar.
“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.
“Ci buur bu mujj bu Babilon, ni mu deme ci misaal ci buur bu njëkkam, àtteb Ki Wottu Yàlla bi agsiwoon na ci moom: ‘Yow buur bi, ... waxees na la ne; nguur gi jëlees na la ko.’ 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.
Ñaareelu Babilon bi ñaareel am na màndarga Alfa ak Omega, ni ko yégleb malaaka ñaareel bi itam amee. Màndarga googu dafa feeñ ci teggaat ak rébb ga bu buur yi njëkk ak mujj yi Babilon. Àtteg ak rébb Nebukadnesar dafa ñu koy wone ni “juróom-ñaar yiir,” te loolu mooy jëfandikoo buy jublu ci “juróom-ñaar yiir” yi nekk ci Leweetik ñaar-fukk ak juróom-benn, te “tasaaroo” bi nekk ci àtteg ak rébb Nimrood itam jëfandikoo la buy jublu ci “juróom-ñaar yiir” yi nekk ci Leweetik ñaar-fukk ak juróom-benn. Àtteg ak rébb Belshassar dafa ñu koy wone ci araf yi safara yi, te yooyu da ñu tolloo ci ñaar junni ak juróom-ñett-fukk, di itam firndeel ne jubluwaay la ci “juróom-ñaar yiir” yi nekk ci Leweetik ñaar-fukk ak juróom-benn.
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.
“Jëfandikoo gu ñett ci waxu yonent yi” mooy lu ñu tabax ci ñaari seede yu njëkk yi, te ñoom ñoo xamle te dëgëral melokaan yi yu matalukaayu ñetteel bi, moom mi mujj. Ak ñetti beti Babilon, benn ndigal bi sax di xamle betu Babilon, moom itam mooy xamle yoonu nguur gi jëfandikoo gu ñett ci waxu yonent yi sukkandikoo. Ñaari beti Babilon yi yu njëkk xamle nañu melokaan yu yonent yi yu ñetteel bet bi, moom mi mujj.
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.
Jëfandikoo bu Millerite bi dellu na ci nettali bu Future for America ba ci bataaxal bi wër. Ci nettali bu Millerite bi, dafa amoon ab dajale yoonu tekki yu William Miller xam xam ci, te mu jëfandikoo leen ngir taxawal xeetu dëgg gi mu doon jëfandikoo ngir yégle ndigal bu malaaka bu njëkk bi; loolu moo doon benn màndarga-yoon ci nettali boobu. “Jëfandikoo kàddu waxu yonent gu ñetti yoon” mooy benn ci yoon yi ñu dajale ci fan yii mujj ngir taxawal xeetu dëgg gi ci biiram ndigal bu malaaka bu ñetteel bi diñu ko ràññee.
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.
Ñettii fés yi Roma, booleekook ak ñettii fés yi ngàññug Babilon, dañoo lëkkaloo bu baax, waaye am nañu ay wuute. Jigéen ju bon ju Tir, walla Babilon, miy def njaaloo ak buur yi ci suuf, benn yaram la ak ñoom, waaye mooy nguuru ci kaw buur yooyu, ni Jezabel nekkoon ci kaw buur Ahab. Roma ju jamono ji mooy rab wu nekk ci Peeñug Yowaana fukki juróom ñaar gi, bi jigéen ju bon ju Babilon bu jamono ji war te nguuru ci kawam.
We will continue this study in the next article.
Danu yokk sax ci njàngum bii ci bind bi ci topp.
“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.’
«Noonu ma sama bët jële woon na ndamalu bi, te ñu tektal ma ca desit yi ci suuf si. Malaaka mi ne leen: “Ndax dangeen daw juróom-ñaari musiba yu mujj yi? Ndax dangeen dem ca ndamalu bi, ba bànneex ci lépp lu Yàlla waajal ngir ñi ko bëgg te noppi a sonn ngir turam? Su fekkee ne waaw, kon war ngeen a dee ngir ngeen man a dund. Waajaluleen, waajaluleen, waajaluleen. War ngeen a am waajal gu gën a mag gi ngeen am léegi, ndaxte bésu Boroom bi ngi ñëw, di bés bu metti, ànd ak mer mu tar ak xëcë gu metti, ngir def suuf si neen te rey bàkkaarkat yi ci biiram. Saraxleen lépp Yàlla. Defleen lépp ci sarxal baam bi — bopp, alal, ak lépp — muy sarax su dund. Lépp la war ngir dugg ca ndamalu bi. Dencleen seen alal ca asamaan, fa sàcc mënu cee agsi te xons du ko yàq. War ngeen a bokk ci sonni Kirist fii su ngeen bëggee bokk ak moom ci ndamam ginnaaw.»
“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.
“Asamaan dina jafe bu baax bu nu ko jotee jaarale ko ci coono. War nañu weddi bopp sunu yoon bépp, dee ci bopp sunu bés bu nekk, bàyyi Yeesu rekk mu feeñ, te denc sagoom yépp ci sunu gis-gis saa su nekk. Gis naa ne ñi dafa yàggul a nangu dëgg gi dinañu wara xam lu mooy sonnal ngir turu Almasi bi, ne dinañu am nattu yu ñu wara jaar te di yu tar te toy, ngir ñu setal leen te waajal leen jaarale ko ci coono ngir ñu man a jot màndarga Yàlla miy Dund, jaar ci jamono jafe-jafe ji, gis Buur bi ci taaram, te dëkk ci kanamu Yàlla ak malaaka yu set yu sell.”
“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.
«Bi ma gisoon li nu wara ne ngir man a moome ndam, te gannaaw gi ma gis li Yeesu sonn lool ngir jotil nu màndarga gu taaru nii, ma ñaanoon ngir ñu sóobu ci sonn yu Kirist, ngir bañ a ragal nattu yi, waaye nu yéeg leen ak muñ ak mbégte, xam ne Yeesu sonn na lool ngir nu man a neexal ci ay alal ndax ñàkkam ak ay coonoom. Malaaka ma ne: “Bëggul sa bopp; war ngeen a dox gaaw.” Am na ci sunu ñoom ñu amoon jamono ngir jot dëgg gi te yokkutee ndànk-ndànk, te bépp jéego bu nu jël, moo nu may doole ngir jël bi ci topp. Waaye léegi jamono ji tëyee na, te li nu daan a jàng ci ay at, ñoom dinañu ko wara jàng ci ay weer yu néew. Ñoom itam dinañu am lu bare lu ñu wara fàttewaat ak lu bare lu ñu wara jàngaat. Ñi bëggul a nangu màndarga rab wi ak nataalam bi bu ndigal gi génnee, war nañu am léegi taxawaay bu wóor ngir wax ne: Déedéet, dunu ragal doxalinub rab wi.” Early Writings, 67.»