In the history of the movement of both the first and third angel, the message can be summarized by the second angel’s message.
Emlandweni wokunyakaza kwengelosi yokuqala kanye neyesithathu, umlayezo ungafingqwa ngomyalezo wengelosi yesibili.
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.
Kwalandela enye ingelosi, ithi: Iwile, iwile iBhabhiloni, lowo muzi omkhulu, ngokuba yena wenza zonke izizwe zaphuza iwayini lolaka lobufebe bakhe. IsAmbulo 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.
Ingelosi yesibili iveza ukusetshenziswa okuphindwe kathathu kwesiprofetho, kulabo abafisa ukubona. Ingelosi yesibili iletha umlayezo wesiprofetho, futhi umlayezo uthi iBhabhiloni liwile kabili. Iveza iBhabhiloni njengalelo “dolobha elikhulu” elichazwa ezahlukweni zeshumi nesikhombisa neshumi nesishiyagalombili njengeBhabhiloni Lesimanje. IBhabhiloni Lesimanje liwile kabili, futhi ukuwa kwalo kwadaleka ngoba lenza zonke izizwe “ziphuze ulaka lobufebe balo.” Ubufebe balo bafezwa kanye namakhosi omhlaba. Lobo budlelwane balivumela ukuba lisebenzise amandla amakhosi elenza nawo ubufebe ukuze lifeze “ulaka” lwalo, okuwukushushisa elukulethela abantu bakaNkulunkulu abathembekileyo.
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.”
Iwayini liyimfundiso, futhi imfundiso aholela ngayo zonke izizwe ukuba ziyiphuze, iyimfundiso yamanga ethi ukukhonza ilanga kuyoletha ukuthula. Zonke izizwe zamukela “uphawu” lwegunya lakhe, olungukukhonza ilanga, njengoba lumeleke ekukhonzeni kwangeSonto. Ukwamukelwa yizo zonke izizwe kwalolo “phawu,” kulethwa ngamandla e-United States, kodwa kwenzeka ngesikhathi sempi ekhulayo elethwa phezu kweplanethi yomhlaba nguMaye wesithathu wobuSulumane. Izizwe zamukela “iwayini” lolaka lwakhe, zisekelwe esithembisweni “sokuthula nokulondeka.”
“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.
“Ingabe manje sekufikile yini izwi engathi ngalimemezela lokuthi iNew York izokhukhulwa yigagasi elikhulu lolwandle? Lokhu angikaze ngakusho. Engakusho ukuthi, njengoba ngangibuka izakhiwo ezinkulu zikhuphuka lapho, isitezi phezu kwesitezi, ‘Yeka ukuthi izigameko ezesabekayo ziyokwenzeka lapho iNkosi isukuma ukuze inyakazise umhlaba ngokwesabeka okukhulu! Khona-ke amazwi eSambulo 18:1–3 ayogcwaliseka.’ Sonke isahluko seshumi nesishiyagalombili seSambulo siyisixwayiso ngalokho okuzayo phezu komhlaba. Kodwa anginakho ukukhanya okukhethekile maqondana nalokho okuzayo phezu kweNew York, ngaphandle kokuthi ngiyazi ukuthi ngolunye usuku izakhiwo ezinkulu zalapho ziyodilizwa ukuphenduphenduka nokugumbuqela kwamandla kaNkulunkulu. Ngokukhanya engikunikiwe, ngiyazi ukuthi ukubhujiswa kusemhlabeni. Izwi elilodwa elivela eNkosini, ukuthinta okukodwa kwamandla ayo amakhulu, futhi lezi zakhiwo ezinkulu ziyokuwa. Kuyokwenzeka izigameko okwesabeka kwazo esingeke sakucabanga.” Review and Herald, Julayi 5, 1906.
The second angels’ message was repeated on September 11, 2001, when the great buildings of New York City were thrown down by a touch of God’s hand.
Umlayezo wengelosi yesibili waphindwa ngoSepthemba 11, 2001, lapho izakhiwo ezinkulu zeDolobha laseNew York zidilizwa ngokuthintwa yisandla sikaNkulunkulu.
“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).
“Umprofethi uthi, ‘Ngabona enye ingelosi yehla ivela ezulwini, inamandla amakhulu; nomhlaba wakhanyiswa yinkazimulo yayo. Yamemeza ngezwi elinamandla, yathi, Liwile, liwile iBabiloni elikhulu, seliphenduke indawo yokuhlala yamademoni’ (IsAmbulo 18:1, 2). Lona ngumlayezo ofanayo nalowo owanikezwa yingelosi yesibili. Liwile iBabiloni, ‘ngokuba liphuzise zonke izizwe iwayini lolaka lobufebe balo’ (IsAmbulo 14:8). Liyini lelo wayini?—Izimfundiso zalo zamanga. Linike izwe isabatha samanga esikhundleni seSabatha somyalo wesine, futhi liphindile amanga uSathane aqala ukuwatshela u-Eva e-Edene—ukungafi kwemvelo komphefumulo. Amaphutha amaningi afanayo liwasakaze kude nakubanzi, ‘lifundisa njengezimfundiso imithetho yabantu’ (Mathewu 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.
“Lapho uJesu eqala inkonzo yaKhe emphakathini, wahlanza iThempeli ekungcolisweni kwalo okuyinhlamba engcwele. Phakathi kwezenzo zokugcina zenkonzo yaKhe kwakukhona ukuhlanzwa kwesibili kweThempeli. Kanjalo nasemsebenzini wokugcina wokuxwayisa izwe, kwenziwa izimemezelo ezimbili ezihlukile emabandleni. Umlayezo wengelosi yesibili uthi, ‘Liwile, liwile iBabiloni, lowo muzi omkhulu, ngokuba wanisela izizwe zonke ngewayini lolaka lobufebe balo’ (IsAmbulo 14:8). Futhi ekumemezeni okukhulu komlayezo wengelosi yesithathu kuzwakala izwi livela ezulwini lithi, ‘Phumani kulo, bantu bami, ukuze ningabi ngabahlanganyeli ezonweni zalo, nokuba ningamukeli ezinhluphekweni zalo. Ngokuba izono zalo sezifinyelele ezulwini, noNkulunkulu uzikhumbule iziphambeko zalo’ (IsAmbulo 18:4, 5).” Selected Messages, book 2, 118.
Between September 11, 2001, and the soon-coming Sunday law in the United States, the first three verses of Revelation eighteen are fulfilled, for it is at the Sunday law, that the call out of Babylon begins.
Phakathi kuka-11 Septhemba 2001 nomthetho weSonto osuzofika e-United States, amavesi amathathu okuqala eSambulo isahluko 18 ayagcwaliseka, ngoba kusemthethweni weSonto lapho kuqala khona isimemo sokuphuma eBhabhiloni.
“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.
“ISambulo 18 ikhomba esikhathini lapho, ngenxa yokwenqaba isexwayiso esiphindwe kathathu seSambulo 14:6–12, ibandla liyobe selifinyelele ngokuphelele esimweni esabikezelwa yingelosi yesibili, futhi abantu bakaNkulunkulu abaseseBhabhiloni bayobizelwa ukuba bazihlukanise nenhlanganyelo yalo. Lo myalezo ungowokugcina oyoke unikezwe umhlaba; futhi uyofeza umsebenzi wawo. Lapho labo ‘abangakholwanga iqiniso, kodwa bethokoziswa ukungalungi’ (2 Thesalonika 2:12), sebeyekelwe ukuba bamukele ukukhohliseka okunamandla nokukholwa amanga, khona ukukhanya kweqiniso kuyokhanya phezu kwabo bonke abanezinhliziyo ezivulekileyo ukulikwamukela, futhi bonke abantwana beNkosi abasele eBhabhiloni bayolalela isimemo esithi: ‘Phumani kulo, Bantu bami’ (ISambulo 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.
Emthethweni yeSonto ezayo masinyane abantu besivumelwano sangaphambili bayokwamukela inkohliso enamandla. Kusukela ngoSepthemba 11, 2001, kuze kube yilapho inkohliso enamandla ithululwa emthethweni weSonto, umlayezo wengelosi yesibili uyaphindwa, futhi ukwenqatshwa kwawo kumelela ukwenqatshwa “kwesixwayiso esiphindwe kathathu sesAmbulo isahluko seshumi nane, amavesi ayisithupha kuya kweleshumi nambili.” Ngalo mqondo, izingelosi ezintathu zimelelwa ngumlayezo wengelosi yesibili. Umlayezo wengelosi yesibili uthi: IBhabhiloni liwile, liwile, futhi umlayezo wengelosi yesibili ubekwe phakathi komlayezo wokuqala nowesithathu.
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.”
Isimemezelo sezwi lokuqala encwadini yeSambulo isahluko seshumi nesishiyagalombili, siyimpindaphindo yombiko wengelosi yesibili, kodwa simela ukwenqatshwa kwezingelosi zontathu zeSambulo ishumi nane. Umbiko wengelosi yesibili umelela yonke imiyalezo emithathu, futhi uphethe uphawu luka-Alfa no-Omega, ngokuba wamemezelwa emlandweni wenhlangano yengelosi yokuqala, bese ubuye umenyezelwe enhlanganweni yengelosi yesithathu. Lo mbiko ubonisa ukuthi iBabiloni liwile kabili, futhi ngalo mqondo wesiprofetho ukhomba “ukusetshenziswa kwesiprofetho okuphindwe kathathu.”
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.
Ukuwa okubili kokuqala kweBhabhiloni, njengoba kumelwe yiBabele neBhabhiloni, kumele ukuwa kokugcina kweBhabhiloni lesimanje. Isimemezelo esiphindwe kabili sokuwa kweBhabhiloni sibiyelwe umlayezo wokuqala nowokugcina wezingelosi ezintathu. Isakhiwo sezingelosi ezintathu siphethe uphawu luka-Alfa no-Omega, ngokuba umlayezo wokuqala uchazwa “njengevangeli elingunaphakade,” okuyinto ngokwencazelo esho ukuthi liyivangeli laphakade, noma umlayezo ofanayo wevangeli wazo zonke izikhathi. Umlayezo wengelosi yesithathu ungumlayezo wevangeli oxwayisa ngokwamukela uphawu lwesilo, ngakho umlayezo wokuqala nomlayezo wesithathu, okuyiyona miyalezo yokuqala neyokugcina, iyimiyalezo efanayo, ngokuba yomibili iyivangeli.
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.
U-Alfa no-Omega wabeka uphawu lwaKhe oluthi “Iqiniso” phezu kwemiyalezo emithathu, ngoba igama lesiHeberu elihunyushwa ngokuthi “iqiniso” ladalwa uLimi Olumangalisayo ngokuhlanganisa izinhlamvu zokuqala, zeshumi nantathu, nezokugcina zohlamvu lwesiHeberu. “Ishumi nantathu” njengophawu limelela ukuvukela, futhi kusemlayezweni wesibili lapho ukuvukela kweBabiloni, njengoba kumelwe izimfundiso zalo zamanga nobufebe balo, kuboniswa khona. Njengoba sekuphawuliwe kakade, umlayezo wesibili nawo uqukethe uphawu luka-Alfa no-Omega, ngoba umlayezo owamenyezelwa emlandweni wamaMillerite ukumemezela ukuvulwa kokwahlulela uyaphindwa enhlanganweni yengelosi yesithathu ukukhomba ukuvalwa kokwahlulela.
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.”
Ukuwa kweBabele kuGenesise isahluko seshumi nanye kuyisikhombo sokuqala sokuwa kweBabiloni, futhi ubufakazi bokuvukela kukaNimrodi ngobudlova buqukethe uphawu lomlayezo wengelosi yokuqala. Njengoba kubonisiwe ezihlokweni ezandulelayo, yonke imilayezo emithathu yezingelosi ezintathu nayo itholakala ngaphakathi komlayezo wengelosi yokuqala. Emlayezweni wengelosi yokuqala, inkulumo ethi, “yesabani uNkulunkulu,” imelela umlayezo wokuqala, kanti inkulumo ethi, “mnike inkazimulo,” imelela umlayezo wengelosi yesibili. Umlayezo wesithathu utholakala kowokuqala, lapho umemezela ukuthi “ihora lokwahlulela kwakhe selifikile.”
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.”
Ekuwa kukaNimrodi, okuyikuwa ukuwa kokuqala kweBabiloni, izinyathelo ezintathu zezingelosi ezintathu nazo ziyabonakala. Lokhu kufanekiswa yinkulumo ethi “hamba uye.”
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.
Umhlaba wonke wawunolimi olulodwa, nenkulumo eyodwa. Kwase kuthi, lapho besuka empumalanga behamba, bathola ithafa ezweni laseShinari; bahlala khona. Base bethi omunye komunye: Wozani, masenze izitini, sizishise kahle. Babenazo izitini esikhundleni samatshe, nodaka oluyitiyela lwaba yisigcobo sabo. Base bethi: Wozani, masizakhele umuzi nombhoshongo, isihloko sawo sifinyelele ezulwini; sizenzele igama, funa sihlakazeke ebusweni bomhlaba wonke. UJehova wehlela ukubona umuzi nombhoshongo, abantwana babantu ababewakhile. UJehova wayesethi: Bhekani, laba bantu bangabantu abanye, bonke banolimi olulodwa; lokhu yikho abaqala ukukwenza; manje akukho okuyovinjwa kubo kukho konke abahlose ukukwenza. Woza, makehle, sidide khona ulimi lwabo, ukuze bangezwani inkulumo yabo. Kanjalo uJehova wabahlakaza besuka lapho, ebusweni bomhlaba wonke; bayeka ukwakha umuzi. Ngalokho igama lawo lathiwa iBabele; ngokuba uJehova wadida khona ulimi lomhlaba wonke; futhi ukusuka lapho uJehova wabahlakaza ebusweni bomhlaba wonke. UGenesise 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.
Ukuwa kokuqala kweBabiloni, okumelwe njengeBabele, kuvezwa ngamagama athi “go to,” kathathu. Izingelosi ezintathu zonke zimelelwa engelosini yokuqala. Isahluko sokuqala sikaDaniyeli naso simelela umlayezo wengelosi yokuqala, futhi njengoba sekukhonjisiwe ngaphambilini kulezi zihloko, inqubo yokuvivinywa enezinyathelo ezintathu yevangeli laphakade itholakala esinyathelweni sokuqala, lapho uDaniyeli enqaba ukudla ukudla kwaseBabiloni, wakhetha esikhundleni salokho ukunikeza uNkulunkulu inkazimulo. Uvivinyo lwakhe lokuqala lwaluwuvivinyo lwengelosi yokuqala eyehla emlandweni wamaMillerite ngo-August 11, 1840, nencwadana encane, uJohane ayalwa ukuba ayidle.
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.
Wabe esenikezwa isivivinyo esibonakalayo sezinsuku eziyishumi, esabonakalisa umehluko phakathi kwalabo abadla ukudla kwaseBabiloni nalabo abathi, njengoDaniyeli, bakhetha ukudla imifino nezimbewu. Isivivinyo sesibili sakhiqiza izigaba ezimbili, njengoba kwenza nokufika kwengelosi yesibili ngo-1844. Leso sivivinyo sesibili salandelwa yisivivinyo ekupheleni kweminyaka emithathu, lapho uNebukhadinezari eveza ukwahlulela kwakhe, njengoba kumelwe ukufika kwengelosi yesithathu ngo-Okthoba 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.
Ngemva kukazamcolo uNowa wayalelwa ukuba akhe ama-altare, futhi lapho enza kanjalo wayengenakusika noma alolonge amatshe ayewasebenzisa, futhi wayengeke asebenzise nodaka oluxovwe ngamanzi e-altare lakhe. Umvukeli uNimrode wasebenzisa izitini nodaka oluxovwe ngamanzi, elingisa ngamanga i-altare lobudlelwane besivumelwano elaliyalelwe ukuba lisetshenziswe yilabo ababeyophinda bagcwalise umhlaba. Elokuqala elithi “wozani” ebufakazini bukaNimrode limelela “isivumelwano sokufa” esakhiwa ngokuvukela umlayezo wokuqala. Elesibili elithi “wozani” limelela ukwakhiwa kombhoshongo (iBandla) nomuzi (uMbuso). Elesibili elithi “wozani” ebufakazini bukaNimrode kwakuyinhlanganisela yeBandla noMbuso, okuwubufebe bomlayezo wengelosi yesibili. Elesithathu elithi “wozani” lalimelela ukwahlulelwa kokuhlakaza abantu nokudida ulimi.
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.
Ukuwa kokuqala kweBhabhiloni kufanekisela umlayezo wengelosi yokuqala, kanti ukuwa kwesibili kweBhabhiloni, ezibonakalisweni ezimbili ezimisela izici zokuwa kweBhabhiloni lesimanje, kufanekisela umlayezo wengelosi yesibili. Kunjalo ngoba ukuwa kweBhabhiloni njengoba kubhaliwe encwadini kaDaniyeli kumelela isiqalo nesiphetho, njengomlayezo wengelosi yesibili omenyezelwa ekuqaleni nasekupheleni kobu-Adventisti. USister White wakhomba ngokucacile ukuthi isahlulelo esehlela uBelshazzar sasifanekiselwe yisahlulelo esehlela uNebukhadinezari.
“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.
“Kumbusi wokugcina waseBabiloni, njengokungokomfanekiso kowokuqala walo, kwase kufikile isigwebo soMlindi ongcwele: ‘O nkosi, ... kukhulunywa kuwe; umbuso ususukile kuwe.’ Danieli 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.
Ukuwa kwesibili kweBabiloni kuphethe uphawu luka-Alfa no-Omega, njengoba kunjalo nangomyalezo wengelosi yesibili. Lolo phawu lumelelwa ngokuwa kwamakhosi okuqala nawokugcina eBabiloni. Ukwahlulelwa nokuwa kukaNebukadinesari kuvezwa ngokuthi “izikhathi eziyisikhombisa,” okuyinkomba “yezikhathi eziyisikhombisa” zikaLevitikusi amashumi amabili nesithupha, futhi “ukuhlakazwa” ekwahlulelweni nasekuweni kukaNimrode nakho kuyinkomba “yezikhathi eziyisikhombisa” zikaLevitikusi amashumi amabili nesithupha. Ukwahlulelwa nokuwa kukaBelishasari kuvezwa ngezinhlamvu ezivuthayo ezihlanganisa inkulungwane ezimbili namakhulu amahlanu namashumi amabili, futhi lokhu nakho kukhomba “ezikhathini eziyisikhombisa” zikaLevitikusi amashumi amabili nesithupha.
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.
“Ukusebenza kwesiprofetho okuphindwe kathathu” kusungulwa ofakazi ababili bokuqala abakhomba futhi baqinise izici zokugcwaliseka kwesithathu nokokugcina. Ngokuwa okuthathu kweBabiloni, umlayezo uqobo olukhomba ukuwa kweBabiloni, uphinde ukhombise nomthetho okusekelwe kuwo ukusebenza kwesiprofetho okuphindwe kathathu. Ukuwa okubili kokuqala kweBabiloni kukhomba izici zesiprofetho zokuwa kwesithathu nokokugcina.
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.
Umlando wamaMillerite uyaphindwa ngqo, ngohlamvu nangohlamvu, emlandweni we-Future for America. Emlandweni wamaMillerite ukuhlanganiswa kwemithetho uWilliam Miller ayijwayela, futhi wayisebenzisa ekumiseni uhlaka lweqiniso alusebenzisa ukwethula umlayezo wengelosi yokuqala, kwakuyisikhombamzila salowo mlando. “Ukusetshenziswa okuphindwe kathathu kwesiprofetho” kungenye yemithetho ehlanganisiwe kulezi zinsuku zokugcina ukuze kumiswe uhlaka lweqiniso lapho umlayezo wengelosi yesithathu uqashelwa khona.
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.
Ukubonakaliswa okuthathu kweRoma, kuhlangene nokubonakaliswa okuthathu kokuwa kweBhabhiloni, kuhlobene kakhulu, kodwa kunezihlukaniso. Isifebe saseTire, noma iBhabhiloni, esiphinga namakhosi omhlaba simzimba munye nawo, kodwa siyawabusa lawo makhosi njengoba uJezebeli ayebusa inkosi u-Ahabi. IRoma yanamuhla iyisilwane sesAmbulo ishumi nesikhombisa esigitshelwe yisifebe seBhabhiloni lesiNamuhla nesibusayo.
We will continue this study in the next article.
Sizoqhubeka nalesi sifundo esihlokweni esilandelayo.
“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.’
“Khona-ke amehlo ami asuswa enkazimulweni, ngase ngikhonjiswa insali esemhlabeni. Ingelosi yathi kubo, ‘Niyakuzigwema yini izinhlupho eziyisikhombisa zokugcina na? Niyakuya yini enkazimulweni nijabulele konke uNkulunkulu akulungisele labo abaMthandayo nabavumayo ukuhlupheka ngenxa yaKhe na? Uma kunjalo, kumelwe nife ukuze niphile. Lungelani, lungelani, lungelani. Kumelwe nibe nokulungela okukhulu kunalokho eninakho manje, ngokuba usuku lweNkosi luyeza, lunonya, lunokufutheka nolaka oluvuthayo, ukuze lwenze izwe libe yincithakalo futhi lubhubhise kulo izoni zalo. Nikeleni konke kuNkulunkulu. Bekani konke phezu kwe-altare laKhe—mina uqobo, impahla, nakho konke—umnikelo ophilayo. Kuzodingeka konke ukuze kungenwe enkazimulweni. Zibekeleleni umcebo ezulwini, lapho kungekho sela esingasondela khona, noma ukugqwala konakalise. Kumelwe nibe ngabahlanganyeli ekuhluphekeni kukaKristu lapha uma nifuna ukuba ngabahlanganyeli naYe enkazimulweni yaKhe emva kwalokhu.’”
“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.
“Izulu liyoba ngelishibhile ngokwanele, uma silizuza ngokuhlupheka. Kumelwe sizidele kulo lonke uhambo, sife ebuthandweni bokuzazisa nsuku zonke, sivumele uJesu yedwa abonakale, futhi sigcine inkazimulo Yakhe iphambi kwamehlo ethu ngokuqhubekayo. Ngabona ukuthi labo asebesanda ukwamukela iqiniso kuyodingeka bazi ukuthi kuyini ukuhlupheka ngenxa kaKristu, ukuthi bayoba nezilingo okufanele badlule kuzo ezibukhali nezisika kabuhlungu, ukuze bahlanzwe futhi balungiselwe, ngokuhlupheka, ukwamukela uphawu lukaNkulunkulu ophilayo, badlule esikhathini sokuhlupheka, babone iNkosi ebuhleni Bayo, futhi bahlale ebukhoneni bukaNkulunkulu nakwezingelosi ezimsulwa, ezingcwele.”
“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.
“Njengoba ngangibona lokho okumelwe sibe yikho ukuze sizuze inkazimulo njengefa, ngase ngibona nokuthi uJesu wayehlupheke kangakanani ukuze asizuzele ifa elicebe kangaka, ngakhuleka ukuthi sibhapathizwe ekuhluphekeni kukaKristu, ukuze singesabi lapho kufika izilingo, kodwa sizithwale ngokubekezela nangokuthokoza, sazi lokho uJesu ayehlupheke ngakho ukuze thina, ngobumpofu bakhe nangokuhlupheka kwakhe, senziwe sicebe. Ingelosi yathi, ‘Ziphikeni nina uqobo; kumelwe nisheshise ukunyathela.’ Abanye bethu babe nesikhathi sokuthola iqiniso nokuthuthuka isinyathelo ngesinyathelo, futhi zonke izinyathelo esazithatha zasinika amandla okuthatha esilandelayo. Kodwa manje isikhathi sesicishe saphela, futhi lokho thina esikufunde ngeminyaka, bona kuyodingeka bakufunde ezinyangeni ezimbalwa. Nabo bayoba nokuningi okuyomelwe bakuyeke abakufundile nokuningi okuyomelwe bakufunde futhi kabusha. Labo abangayikwamukela uphawu lwesilo nomfanekiso waso lapho isimemezelo siphuma, kumelwe babe nesinqumo manje sokuthi, Qha, asiyikuhlonipha isimiselo sesilo.” Early Writings, 67.