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# The Book of Daniel - Number Ninety-Five

Phau Ntawv Daniel - Cuaj Caug Tsib

Unveiling the Prophetic Significance of the Second Angel’s Message

Qhia Txog Qhov Tseem Ceeb Hauv Zaj Lus Yaj Saub ntawm Tus Tim Tswv Ntuj Tus Tshiab Thib Ob

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Jeff Pippenger

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February 28, 2024

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In the history of the movement of both the first and third angel, the message can be summarized by the second angel’s message.

Hauv hauv keeb kwm ntawm kev txav mus los ntawm ob leeg tus tim tswv thawj thiab tus tim tswv thib peb, txoj xov ntawd yuav muab xaus lus tau los ntawm tus tim tswv thib ob txoj xov.

> 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.

> Ces muaj dua ib tug tim tswv tuaj raws qab, hais tias, Npanpiloo tau poob lawm, tau poob lawm, lub nroog loj ntawd, rau qhov nws tau ua rau txhua haiv neeg haus cov cawv txiv hmab ntawm txoj kev chim vim nws txoj kev deev luag poj luag txiv. Qhia Tshwm 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.

Tus tim tswv thib ob qhia kom pom meej txog kev siv yaj saub tej lus peb theem, rau cov uas xav pom. Tus tim tswv thib ob tab tom nthuav ib txoj xov yaj saub, thiab txoj xov ntawd yog hais tias Npanpiloo twb poob ob zaug lawm. Nws qhia tias Npanpiloo yog “lub nroog loj” ntawd uas raug txheeb tseg hauv tshooj kaum xya thiab kaum yim tias yog Npanpiloo Tshiab. Npanpiloo Tshiab twb poob ob zaug lawm, thiab nws txoj kev poob ntawd tau tshwm sim vim nws tau ua kom txhua haiv neeg “haus cawv txiv hmab ntawm txoj kev chim ntawm nws txoj kev deev luag poj luag txiv.” Nws txoj kev deev luag poj luag txiv ntawd tau ua nrog cov vaj ntxwv hauv ntiaj teb no. Txoj kev sib raug zoo ntawd ua rau nws siv tau lub zog ntawm cov vaj ntxwv uas nws tau deev luag poj luag txiv nrog, kom ua tau nws “txoj kev chim,” uas yog txoj kev tsim txom uas nws coj los rau saum Vajtswv cov neeg ncaj ncees.

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.”

Cawv yog ib txoj kev qhuab qhia, thiab txoj kev qhuab qhia uas nws coj txhua haiv neeg mus haus ntawd, yog txoj kev qhuab qhia cuav uas hais tias kev pe hawm lub hnub yuav tsim kev thaj yeeb. Txhua haiv neeg lees txais “cim” ntawm nws txoj cai tswjfwm, uas yog kev pe hawm lub hnub raws li tau sawv cev los ntawm kev pe hawm hnub Sunday. Kev uas txhua haiv neeg lees txais “cim” ntawd, yog raug coj los ua kom muaj los ntawm lub hwjchim ntawm Tebchaws Meskas, tiam sis qhov no tshwm sim nyob rau lub sijhawm uas kev ua tsov ua rog tab tom nce zuj zus raug coj los rau saum ntiajteb los ntawm Woe thib peb ntawm Islam. Cov haiv neeg lees txais “cawv” ntawm nws txoj kev chim, raws li ib lo lus cog tseg txog “kev thaj yeeb thiab kev nyab xeeb.”

> “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.

> “Tam sim no los tej lus uas hais tias kuv tau tshaj tawm tias New York yuav raug ib nthwv dej loj cheb mus? Qhov no kuv yeej tsis tau hais dua li. Kuv tau hais tias, thaum kuv ntsia cov vaj tse loj loj uas tab tom raug tsa sawv nyob ntawd, ib txheej dhau ib txheej, ‘Yuav muaj tej xwm txheej txaus ntshai npaum li cas thaum tus Tswv sawv los ua rau lub ntiajteb tshee hnyo kawg nkaus! Ces cov lus hauv Revelation 18:1–3 yuav raug ua kom tiav.’ Tag nrho tshooj kaum yim ntawm Revelation yog lus ceeb toom txog yam uas tab tom yuav los rau saum lub ntiajteb. Tiamsis kuv tsis tau txais ib qho kaj tshwjxeeb hais txog yam uas tab tom yuav los rau New York, tsuas yog qhov uas kuv paub tias muaj ib hnub cov vaj tse loj nyob ntawd yuav raug muab pov ntsoog vim yog kev tig thiab kev ntxeev ntawm Vajtswv lub hwjchim. Los ntawm tej kaj uas tau muab rau kuv, kuv paub tias kev puastsuaj nyob hauv lub ntiajteb no. Ib lo lus ntawm tus Tswv, ib qho kov ntawm nws lub hwjchim uas muaj zog kawg nkaus, ces cov tsev txhim loj hnyav no yuav vau poob. Yuav muaj tej xwm txheej tshwm sim uas qhov txaus ntshai ntawm lawv yog yam peb tsis muaj peevxwm xav tau li.” Review and Herald, July 5, 1906.

The second angels’ message was repeated on September 11, 2001, when the great buildings of New York City were thrown down by a touch of God’s hand.

Xov xwm ntawm tus tim tswv thib ob tau raug rov hais dua rau hnub tim 11 lub Cuaj Hli, xyoo 2001, thaum cov vaj tse loj hauv Nroog New York raug muab rhuav poob vim yog qhov kov ntawm Vajtswv txhais tes.

> “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).

> Tus yaj saub hais tias, “Kuv pom dua ib tug timtswv nqes saum ntuj los, muaj hwjchim loj; thiab lub ntiajteb kaj lug vim nws lub yeeb koob. Thiab nws qw nrov nrov kawg li nrog lub suab muaj zog, hais tias, Npanpiloo tus loj tau poob lawm, tau poob lawm, thiab tau dhau los ua chaw nyob ntawm dab ntxwg nyoog” (Tshwmsim 18:1, 2). Nov yog tib txoj xov uas tus timtswv thib ob tau muab. Npanpiloo tau poob lawm, “vim nws tau ua kom txhua haiv neeg haus cawv txiv hmab ntawm txoj kev npau taws ntawm nws txoj kev deev luag poj luag txiv” (Tshwmsim 14:8). Cawv ntawd yog dabtsi?—Nws tej lus qhuab qhia cuav. Nws tau muab ib hnub Xanpataus cuav rau lub ntiajteb hloov chaw rau hnub Xanpataus ntawm lo lus txib thib plaub, thiab nws tau rov hais dua txoj lus dag uas Xatas xub hais rau Evas hauv Edees—txoj kev tsis txawj tuag uas yog muaj nyob raws ntuj tsim ntawm tus ntsujplig. Muaj ntau yam yuam kev uas yog ib tsev neeg nrog cov no nws tau nthuav dav mus deb thiab dav, “qhia tej lus qhuab qhia uas yog tej lus txib ntawm neeg ua lus qhuab qhia” (Mathais 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.

> “Thaum Yexus pib Nws tes hauj lwm qhuab qhia rau pej xeem, Nws tau ntxuav lub Tuam Tsev kom dim ntawm nws txoj kev ua qias neeg phem uas saib tsis taus yam dawb huv. Ntawm cov haujlwm kawg hauv Nws tes hauj lwm yog kev ntxuav lub Tuam Tsev zaum ob. Yog li ntawd, hauv txoj hauj lwm kawg rau kev ceeb toom lub ntiaj teb no, muaj ob lo lus hu uas txawv tshwj xeeb raug muab rau cov pawg ntseeg. Txoj xov ntawm tus tim tswv thib ob yog, ‘Babylon poob lawm, poob lawm, lub nroog loj ntawd, vim nws tau ua rau txhua haiv neeg haus cawv txiv hmab ntawm txoj kev chim siab ntawm nws txoj kev deev luag poj luag txiv’ (Revelation 14:8). Thiab hauv lub suab quaj nrov ntawm txoj xov ntawm tus tim tswv thib peb, muaj ib lub suab hnov los saum ntuj hais tias, ‘Nej kuv haiv neeg, cia li tawm hauv nws los, xwv kom nej txhob muaj feem nrog nws tej kev txhaum, thiab xwv kom nej txhob raug nws tej xwm txheej phem. Rau qhov nws tej kev txhaum tau nce mus txog saum ntuj lawm, thiab Vajtswv tau nco txog nws tej kev tsis ncaj ncees lawm’ (Revelation 18:4, 5).” Selected Messages, phau 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.

Nyob nruab nrab ntawm lub Cuaj Hlis 11, 2001, thiab txoj cai Sunday uas yuav los sai hauv Tebchaws Meskas, thawj peb nqe ntawm Tshwmsim kaum yim raug ua tiav, vim hais tias thaum txog txoj cai Sunday ntawd, thiaj yog lub sijhawm uas kev hu kom tawm hauv Npanpiloo pib.

> “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.

> “Qhia Tshwm 18 taw rau lub sijhawm uas, vim yog qhov txiaj ntsig ntawm kev tsis kam lees txais peb npaug lus ceeb toom hauv Qhia Tshwm 14:6–12, pawg ntseeg yuav tau mus txog kiag li rau tus mob uas tus timtswv thib ob tau xub hais ua ntej lawm, thiab Vajtswv haiv neeg uas tseem nyob hauv Npanpiloo yuav raug hu kom cais lawv tus kheej tawm ntawm nws txoj kev koom tes. Txoj xov no yog txoj xov kawg uas yuav muab rau lub ntiajteb no; thiab nws yuav ua tiav nws tes haujlwm. Thaum cov uas ‘tsis ntseeg qhov tseeb, tiam sis txaus siab rau kev tsis ncaj ncees’ (2 Thexalaunikes 2:12), yuav raug tso tseg kom txais kev dag ntxias muaj hwjchim loj thiab kom ntseeg txoj kev dag, ces qhov kaj ntawm qhov tseeb yuav ci rau saum txhua tus uas lawv lub siab qhib los txais nws, thiab tag nrho tus Tswv cov me nyuam uas tseem nyob hauv Npanpiloo yuav mloog raws txoj kev hu no tias: ‘Cia li tawm ntawm nws los, Kuv haiv neeg’ (Qhia Tshwm 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.

Thaum txoj cai Hnub Caiv Hnub Sunday uas yuav los sai no txog, cov neeg ntawm txoj kev cog lus qub yuav raug kev dag ntxias loj heev. Txij hnub Cuaj Hlis 11, 2001, mus txog rau thaum kev dag ntxias loj ntawd raug nchuav tawm los thaum txoj cai Hnub Sunday, zaj lus ntawm tus tim tswv thib ob raug rov hais dua, thiab qhov kev tsis lees txais ntawd sawv cev rau qhov tsis lees txais “lus ceeb toom peb ntu hauv Tshwm Sim kaum plaub, nqe rau mus txog kaum ob.” Nyob rau hauv qhov kev txiav txim siab no, peb tug tim tswv raug sawv cev los ntawm zaj lus ntawm tus tim tswv thib ob. Zaj lus ntawm tus tim tswv thib ob yog hais tias Npanpiloo poob lawm, poob lawm, thiab zaj lus ntawm tus tim tswv thib ob raug muab tso rau nruab nrab ntawm zaj lus thawj thiab zaj lus thib peb.

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.”

Kev tshaj tawm ntawm thawj lub suab nyob hauv Tshwmsim tshooj kaum yim, yog ib qho rov hais dua ntawm zaj xov ntawm tus tim tswv thib ob, tiamsis nws sawv cev rau kev tsis lees txais tag nrho peb tug tim tswv hauv Tshwmsim kaum plaub. Zaj xov ntawm tus tim tswv thib ob sawv cev rau tag nrho peb zaj xov, thiab nws muaj lub cim ntawm Alpha thiab Omega, rau qhov nws twb raug tshaj tawm lawm hauv keeb kwm ntawm txoj kev txav ntawm tus tim tswv thawj, thiab tom qab ntawd yuav rov raug tshaj tawm dua hauv txoj kev txav ntawm tus tim tswv thib peb. Zaj xov ntawd qhia meej tias Npanpiloo twb poob lawm ob zaug, thiab hauv txoj kev txawj hais yav tom ntej no nws tab tom qhia txog ib qho “kev siv yav tom ntej peb zaug.”

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.

Ob zaug thawj uas Npanpiloo poob, raws li tau sawv cev los ntawm Npe‑ees thiab Npanpiloo, sawv cev rau qhov kawg poob ntawm Npanpiloo niaj hnub no. Lo lus tshaj tawm ob npaug txog Npanpiloo txoj kev poob raug muab kaw ib ncig los ntawm thawj zaj lus thiab zaj lus kawg ntawm peb tug tim tswv. Txoj qauv ntawm peb tug tim tswv nqa tau lub cim qhia ntawm Alpha thiab Omega, rau qhov thawj zaj lus raug txheeb tias yog “txoj moo zoo nyob mus ib txhis,” uas raws li lub ntsiab txhais txhais tau tias nws yog txoj moo zoo uas nyob mus ib txhis, los yog tib zaj lus ntawm txoj moo zoo rau txhua tiam. Zaj lus ntawm tus tim tswv peb yog zaj lus ntawm txoj moo zoo uas ceeb toom tsis txhob txais lub cim ntawm tus tsiaj qus, yog li ntawd thawj zaj lus thiab zaj lus peb, uas yog zaj lus thawj thiab zaj lus kawg, yog tib zaj lus, rau qhov ob leeg puav leej yog txoj moo zoo.

Alpha and Omega placed His signature of “Truth” upon the three messages, for the Hebrew word translated as “truth,” was created by the Wonderful Linguist by combining the first, thirteenth and last letters of the Hebrew alphabet. “Thirteen” as a symbol represents rebellion, and it is in the second message that the rebellion of Babylon, as represented by her false doctrines and fornication, is identified. As already noted, the second message also contains the signature of Alpha and Omega, for the message that was proclaimed in Millerite history to announce the opening of the judgment is repeated in the movement of the third angel to identify the close of judgment.

Alpha thiab Omega tau muab Nws lub npe kos “Qhov Tseeb” tso rau saum peb txoj xov, rau qhov lo lus Henplais uas txhais ua “qhov tseeb” ntawd, raug tsim los ntawm tus Kws Hais Lus Zoo Kawg nkaus los ntawm kev muab thawj tsab ntawv, tsab ntawv thib kaum peb, thiab tsab ntawv kawg ntawm niam ntawv Henplais los txuas ua ke. “Kaum peb” raws li ib lub cim sawv cev rau kev ntxeev siab, thiab nyob hauv txoj xov thib ob no thiaj raug txheeb qhia txog kev ntxeev siab ntawm Npanpiloo, raws li sawv cev los ntawm nws tej lus qhuab qhia cuav thiab nws txoj kev ua nkauj ua nraug. Raws li twb tau hais lawm, txoj xov thib ob kuj muaj Alpha thiab Omega lub npe kos thiab, rau qhov txoj xov uas tau raug tshaj tawm hauv keeb kwm Millerite los tshaj tawm txog kev qhib ntawm txoj kev txiav txim raug rov hais dua hauv txoj kev txav ntawm tus tim tswv thib peb kom txheeb qhia txog kev kaw ntawm txoj kev txiav txim.

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.”

Kev poob ntawm Babel hauv Chiv Keeb tshooj kaum ib yog thawj qhov uas hais txog kev poob ntawm Babylon, thiab zaj lus ua tim khawv txog Nimrod txoj kev ntxeev siab uas ua nrog txhais tes muaj hwjchim muaj lub cim qhia tshwj xeeb ntawm tus timtswv thawj zaj lus. Raws li tau qhia tawm hauv cov ntawv dhau los lawm, peb zaj lus ntawm peb tug timtswv kuj muaj nyob hauv tus timtswv thawj zaj lus thiab. Hauv tus timtswv thawj zaj lus, lo lus hais tias, “ntshai Vajtswv,” sawv cev rau thawj zaj lus, hos lo lus hais tias, “muab koob meej rau Nws,” sawv cev rau tus timtswv thib ob zaj lus. Zaj lus thib peb muaj nyob hauv zaj lus thawj, thaum nws tshaj tawm tias “lub sijhawm ntawm Nws txoj kev txiav txim twb los txog lawm.”

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.”

Hauv Nimrod txoj kev poob, uas yog thawj zaug ntawm Npanpiloo txoj kev poob, peb qib uas peb tug tim tswv tshaj tawm kuj raug qhia meej thiab. Qhov no raug sawv cev los ntawm lo lus hais tias “mus rau.”

> 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.

> Thiab tag nrho lub ntiajteb thiaj muaj tib hom lus, thiab tib yam kev hais lus. Thiab tau muaj tias, thaum lawv taug kev tuaj ntawm sab hnub tuaj tuaj, lawv pom ib thaj av tiaj nyob hauv lub tebchaws Shinav; thiab lawv nyob ntawd. Thiab lawv hais rau ib leeg tias, Cia li, peb cia ua cib, thiab kub lawv kom siav nthi. Thiab lawv muaj cib siv hloov pob zeb, thiab muaj kua roj av nplaum siv ua tshuaj lo. Thiab lawv hais tias, Cia li, peb cia txhim tsa rau peb ib lub nroog thiab ib lub pej thuam, uas nws lub ncov yuav ncav cuag saum ntuj; thiab cia peb ua kom peb muaj npe, tsam peb yuav raug tawg khiav mus thoob plaws lub ntsej muag ntawm tag nrho lub ntiajteb. Thiab tus Tswv nqes los saib lub nroog thiab lub pej thuam, uas noob neej cov tub tau txhim tsa. Thiab tus Tswv hais tias, Saib seb, haiv neeg no yog ib, thiab lawv txhua tus muaj tib hom lus; thiab yam no yog yam uas lawv pib ua: nim no ces yuav tsis muaj ib yam dabtsi raug txwv ntawm lawv, uas lawv tau xav tseg yuav ua. Cia li, peb cia nqes mus, thiab nyob ntawd ua kom lawv tej lus ntxhov, xwv kom lawv thiaj tsis to taub ib leeg tej kev hais lus. Yog li ntawd tus Tswv thiaj muab lawv tawg khiav tawm ntawm ntawd mus thoob plaws lub ntsej muag ntawm tag nrho lub ntiajteb: thiab lawv thiaj tso tseg tsis txhim tsa lub nroog lawm. Vim li no thiaj hu nws lub npe ua Babel; rau qhov tus Tswv tau ua kom tag nrho lub ntiajteb tej lus ntxhov nyob ntawd: thiab ntawm ntawd tus Tswv tau muab lawv tawg khiav mus thoob plaws lub ntsej muag ntawm tag nrho lub ntiajteb. Chivkeeb 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.

Kev poob thawj zaug ntawm Npanpiloo, uas sawv cev ua Npeel, raug qhia tawm hauv lo lus “cia peb mus,” peb zaug. Peb tug tim tswv no txhua tus raug sawv cev nyob hauv thawj tug tim tswv. Daniyees tshooj ib kuj sawv cev rau thawj tug tim tswv txoj xov, thiab raws li twb tau qhia tseg yav dhau los hauv cov ntawv no lawm, txoj kev sim peb-theem ntawm txoj moo zoo nyob mus ib txhis raug pom nyob hauv theem ib, thaum Daniyees tsis kam noj cov zaub mov noj ntawm Npanpiloo, tiam sis xaiv dua los muab hwjchim ci ntsa iab rau Vajtswv. Nws thawj qhov kev sim siab yog qhov kev sim siab ntawm thawj tug tim tswv uas nqes los hauv keeb kwm Millerite rau hnub tim 11 lub Yim Hli, 1840 nrog ib phau ntawv me me, uas Yauhas raug txib kom noj.

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.

Tom qab ntawd nws raug muab ib qho kev sim pom tau ntev kaum hnub, uas qhia kom pom ib qho kev sib cais ntawm cov uas noj Babylon cov zaub mov, thiab cov uas, ib yam li Daniel, xaiv noj zaub thiab noob qoob. Qhov kev sim thib ob ntawd tsim tau ob pawg neeg, ib yam li thaum tus tim tswv thib ob tuaj txog hauv xyoo 1844. Tom qab qhov kev sim thib ob ntawd yog qhov kev sim thaum kawg ntawm peb xyoos, thaum Nebuchadnezzar qhia nws txoj kev txiav txim, raws li tau sawv cev los ntawm kev tuaj txog ntawm tus tim tswv thib peb rau hnub tim 22 Lub Kaum Hli, 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.

Tom qab dej nyab tas lawm, Nau‑a raug qhia kom txhim tej thaj txi Ntuj, thiab thaum ua li ntawd nws yuav tsum tsis txhob txiav los sis txhim kho cov pob zeb uas nws siv li, thiab nws kuj tsis txhob siv tshuaj lo rau nws lub thaj txi Ntuj. Tus neeg ntxeev siab Nim‑oos siv cib thiab tshuaj lo, ua ib qho cuav raws li lub thaj txi Ntuj ntawm txoj kev sib cog lus uas tau raug qhia kom siv los ntawm cov uas rov los puv lub ntiajteb. Thawj lo lus “cia peb” hauv Nim‑oos zaj lus tim khawv sawv cev rau ib “txoj kev cog lus ntawm txoj kev tuag” uas raug tsim tsa hauv kev ntxeev siab tawm tsam thawj zaj lus. Lo lus “cia peb” zaum ob sawv cev rau kev tsim tsa ib lub pej thuam (ib lub Koom Txoos) thiab ib lub nroog (ib lub Xeev). Lo lus “cia peb” zaum ob hauv Nim‑oos zaj lus tim khawv yog kev sib koom ua ke ntawm Koom Txoos thiab Xeev, uas yog kev ua nkauj ua nraug ntawm zaj lus ntawm tus tim tswv thib ob. Lo lus “cia peb” zaum peb sawv cev rau txoj kev txiav txim uas muab cov neeg tawg mus nyob ua pab ua pawg thiab ua rau tej lus tsis sib to taub.

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.

Kev lub caij nplooj poob thawj zaug ntawm Npanpiloo yog ib qho qauv qhia txog tus tim tswv thawj zaug txoj xov, hos lub caij nplooj poob zaum ob ntawm Npanpiloo hauv ob yam kev tshwm sim uas tsim tsa cov ntsiab lus ntawm lub caij nplooj poob ntawm Npanpiloo niaj hnub no, yog ib qho qauv qhia txog tus tim tswv thib ob txoj xov. Nws yog li ntawd, vim lub caij nplooj poob ntawm Npanpiloo raws li tau raug sau tseg hauv phau Daniyees sawv cev rau ib qho pib thiab ib qho xaus, ib yam li tus tim tswv thib ob txoj xov uas raug tshaj tawm hauv qhov pib thiab qhov xaus ntawm Kev Ntseeg Adventis. Muam White tau qhia meej tias txoj kev txiav txim uas tau coj los rau saum Belshazzar twb raug ua qauv qhia ua ntej los ntawm txoj kev txiav txim uas tau coj los rau saum 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.

> “Rau tus kav kawg ntawm Npanpiloo, ib yam li raws li tus qauv yav tom ntej rau nws tus thawj tus, tau muaj lo lus txiav txim ntawm tus Saib Xyuas saum ntuj los txog tias: ‘Au vajntxwv,... lo lus no raug hais rau koj; lub nceeg vaj tau raug muab rho tawm ntawm koj lawm.’ 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.

Qhov kev poob zaum ob ntawm Npanpiloo muaj tus cim ntawm Alpha thiab Omega, ib yam li txoj xov ntawm tus tim tswv thib ob. Tus cim ntawd raug sawv cev los ntawm kev poob ntawm thawj tus vajntxwv thiab tus vajntxwv kawg ntawm Npanpiloo. Kev txiav txim thiab kev poob ntawm Nebuchadnezzar raug sawv cev ua “xya lub sij hawm,” uas yog ib qho hais txog “xya lub sij hawm” hauv Leviticus nees nkaum rau, thiab “kev tawg khiav mus nyob txawv teb chaws” hauv kev txiav txim thiab kev poob ntawm Nimrod kuj yog ib qho hais txog “xya lub sij hawm” hauv Leviticus nees nkaum rau. Kev txiav txim thiab kev poob ntawm Belshazzar raug sawv cev los ntawm cov ntawv hluav taws uas suav tau ua ob txhiab tsib puas nees nkaum, uas kuj qhia meej tias yog ib qho hais txog “xya lub sij hawm” hauv Leviticus nees nkaum rau.

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.

Ib txoj “kev siv cev lus faj lem peb zaug” raug tsim tsa los ntawm thawj ob tug timkhawv uas txheeb thiab tsa kom ruaj cov yam ntxwv ntawm qhov kev tiav thib peb thiab kawg. Nrog rau peb zaug uas Npanpiloo poob, tib zaj lus uas txheeb tau qhov kev poob ntawm Npanpiloo kuj txheeb tau txoj cai uas txoj kev siv cev lus faj lem peb zaug ntawd yog txhim rau saum. Thawj ob zaug uas Npanpiloo poob txheeb tau cov yam ntxwv faj lem ntawm qhov kev poob thib peb thiab kawg.

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.

Keeb kwm ntawm cov Millerites raug rov ua dua ib yam nkaus nraim, txawm txog txhua lo lus, hauv keeb kwm ntawm Future for America. Hauv keeb kwm Millerite, ib phau kev cai uas William Miller tau los paub zoo thiab siv los tsim lub qauv ntawm qhov tseeb uas nws siv los nthuav tawm zaj lus ntawm thawj tus tim tswv, yog ib qho cim-tseg ntawm txoj keeb kwm ntawd. Ib qho “kev siv lus faj lem peb zaug” yog ib txoj cai uas tau raug muab sau ua ke nyob rau hnub kawg no los tsim lub qauv ntawm qhov tseeb uas hauv ntawd zaj lus ntawm tus tim tswv thib peb raug txheeb xyuas.

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.

Peb yam tshwm sim peb ntu ntawm Loos, thaum muab koom nrog peb yam tshwm sim ntawm Npanpiloo txoj kev poob, muaj kev sib raug zoo heev, los kuj muaj qhov txawv nyias. Tus pojniam ua nkauj ua nraug ntawm Theeb, lossis Npanpiloo, uas ua kev nkauj kev nraug nrog cov vajntxwv hauv ntiajteb no, yog ib cev nqaij nrog lawv, los nws kav cov vajntxwv ntawd ib yam li Yexanpe tau kav vajntxwv Akhab. Loos niaj hnub no yog tus tsiaj nyaum hauv Tshwmsim tshooj kaum xya uas tus pojniam ua nkauj ua nraug ntawm Npanpiloo Niaj Hnub no caij saum nws thiab kav saum nws.

We will continue this study in the next article.

Peb yuav txuas ntxiv txoj kev kawm no hauv zaj lus tom ntej.

> “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.’

> “Tom qab ntawd kuv ob lub qhov muag raug muab tshem tawm ntawm lub yeeb koob, thiab kuv raug taw qhia mus rau cov seem nyob hauv ntiajteb. Tus tim tswv hais rau lawv tias, ‘Nej puas yuav khiav dim ntawm xya txoj kev raug txim kawg? Nej puas yuav mus rau hauv lub yeeb koob thiab txaus siab rau txhua yam uas Vajtswv tau npaj tseg rau cov uas hlub Nws thiab txaus siab raug kev txom nyem vim Nws lub npe? Yog tias yog li ntawd, nej yuav tsum tuag thiaj li yuav muaj txoj sia. Ceev faj, ceev faj, ceev faj. Nej yuav tsum muaj kev npaj uas loj dua qhov uas nej tam sim no muaj, rau qhov hnub ntawm tus Tswv tabtom los, yog hnub lim hiam, puv npo kev npau taws thiab kev chim loj heev, kom ua rau lub tebchaws puam tsuaj thiab rhuav tshem cov neeg txhaum tawm hauv nws mus. Txhua yam cia fij rau Vajtswv. Muab txhua yam tso rau saum Nws lub thaj txi—yus tus kheej, cuab tam, thiab txhua yam, ua ib qho txi uas muaj sia. Yuav tsum muaj tag nrho thiaj nkag tau rau hauv lub yeeb koob. Khaws nyiaj txiag rau nej tus kheej cia rau saum ntuj ceeb tsheej, qhov uas tub sab tsis txav cuag tau thiab xeb tsis xeb ua kom puas. Nej yuav tsum yog cov koom nrog Khetos txoj kev txom nyem nyob ntawm no, yog nej xav koom nrog Nws nyob hauv Nws lub yeeb koob tom qab no.’”

> “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.

> “Lub ntuj ceeb tsheej yuav tsis kim heev, yog peb tau nws los ntawm txoj kev txom nyem. Peb yuav tsum tsis lees peb tus kheej thoob plaws txoj kev, tuag rau yus tus kheej txhua hnub, cia Yexus xwb tshwm sim, thiab niaj hnub khaws Nws lub hwjchim ci ntsa iab rau hauv peb qhov muag. Kuv pom tias cov uas tsis ntev los no tau lees txais qhov tseeb yuav tsum paub tias kev txom nyem rau Tswv Khetos lub npe yog li cas, tias lawv yuav tsum hla dhau tej kev sim siab uas yuav mob heev thiab txiav nkag siab, kom lawv thiaj raug ntxuav kom dawb huv thiab raug npaj kom tsim nyog, los ntawm txoj kev txom nyem, txais tau lub foob ntawm Vajtswv uas muaj sia nyob, hla dhau lub sijhawm ntawm kev txom nyem, pom Vajntxwv nyob hauv Nws txojkev zoo nkauj, thiab nyob hauv Vajtswv xubntiag thiab cov timtswv dawb huv huv si.”

> “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.

> “Thaum kuv pom yam uas peb yuav tsum yog thiaj li yuav txais tau lub yeeb koob los ua qub txeeg qub teg, thiab tom qab ntawd pom tias Yexus tau raug kev txom nyem ntau npaum li cas kom tau txais rau peb ib txoj qub txeeg qub teg nplua nuj heev, kuv thov Vajtswv kom peb yuav raug ua kevcai raus dej rau hauv Khetos txoj kev txom nyem, kom peb txhob thim rov qab thaum ntsib tej kev sim siab, tiam sis yuav nqa tej ntawd nrog kev ua siab ntev thiab kev xyiv fab, paub tias Yexus tau raug kev txom nyem npaum li cas, kom peb los ntawm Nws txoj kev txom nyem thiab kev pluag thiaj li raug ua kom nplua nuj. Tus timtswv hais tias, ‘Tsis kam lees tus kheej; nej yuav tsum maj nroos mus ntxiv.’ Ib txhia ntawm peb twb muaj sijhawm los txais qhov tseeb thiab nce qib ib kauj ruam zuj zus, thiab txhua kauj ruam uas peb tau taug tau muab zog rau peb los taug kauj ruam tom ntej. Tiamsis nim no lub sijhawm twb yuav xaus lawm, thiab yam uas peb tau kawm tau ntau xyoo, lawv yuav tsum kawm hauv ob peb lub hlis xwb. Lawv kuj yuav tsum tso tseg ntau yam uas tau kawm yuam kev thiab yuav tsum kawm dua ntau yam tshiab. Cov uas yuav tsis kam txais lub cim ntawm tsiaj qus thiab nws tus duab thaum txoj cai tshaj tawm mus, yuav tsum muaj kev txiav txim siab tam sim no los hais tias, Tsis yog, peb yuav tsis hwm tsiaj qus lub koom haum.” Early Writings, 67.

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