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# The Book of Daniel - Number Ninety-Five

Akwụkwọ Daniel - Nọmba Itoolu na Ise

Unveiling the Prophetic Significance of the Second Angel’s Message

Ikpughe Ihe Ọma-ama N’ime Ozi Mmadụ-ozi nke Abụọ

Author

Jeff Pippenger

Published

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.

N’akụkọ ihe mere eme nke mmegharị nke ma mmụọ ozi mbụ ma nke atọ, a pụrụ ịchịkọta ozi ahụ n’ozi mmụọ ozi nke abụọ.

> 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.

> Mmụọ-ozi ọzọ soro ya, na-asị, Babilọn adaala, adaala, obodo ukwu ahụ, n’ihi na o mere ka mba niile ṅụọ mmanya nke iwe nke ịkwa iko ya. Mkpughe 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.

Mmụọ-ozi nke abụọ na-akọwapụta itinye amụma n’ọrụ ugboro atọ, maka ndị chọrọ ịhụ. Mmụọ-ozi nke abụọ na-eweta ozi amụma, ma ozi ahụ bụ na Babilọn adaala ugboro abụọ. Ọ na-akọwa Babilọn dịka “obodo ukwu” ahụ nke a kọwara n’isi nke iri na asaa na nke iri na asatọ dịka Babilọn nke Oge A. Babilọn nke Oge A adaala ugboro abụọ, ma ọdịda ya sitere n’ihi na o mere ka mba niile “ṅụọ mmanya nke iwe nke ịkwa iko ya.” E mezuru ịkwa iko ya na ndị eze nke ụwa. Mmekọrịta ahụ kwere ka o jiri ike nke ndị eze ndị ya na ha kwara iko mee ka “iwe” ya pụta ìhè, nke bụ mkpagbu ọ na-ewetara ndị Chineke kwesị ntụkwasị obi.

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.”

Mmanya bụ ozizi, ozizi ahụkwa nke ọ na-eduga mba nile ka ha ṅụọ bụ ozizi ụgha nke na-ekwu na ife anyanwụ ga-eweta udo. Mba nile na-anabata “akara” nke ikike ya, nke bụ ife anyanwụ, dịka a na-anọchi anya ya n’ofufe ụbọchị Ụka. Nnabata nke mba nile nke “akara” ahụ bụ site n’ike nke United States ka e si eweta ya, ma a na-eme ya n’oge agha na-arịwanye elu nke Ahụhụ nke atọ nke Islam na-eweta n’elu ụwa a. Mba ndị ahụ na-anabata “mmanya” nke ọnụma ya, dabere n’okwukwe nkwa nke “udo na nchekwa.”

> “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.

> “Ugbu a, ò sitere ebee bịa okwu a nke m kwuputara na a ga-eji ebili-mmiri ukwu sachapụ New York? Nke a abụghị ihe m kwuru mgbe ọ bụla. Ekwuwo m, dịka m lere nnukwu ụlọ ndị ahụ a na-ewu n’ebe ahụ, ala n’elu ala, anya, sị, ‘Lee ihe nkiri dị egwu ga-eme mgbe Onyenwe anyị ga-ebili ịma jijiji ụwa nke ukwuu! Mgbe ahụ ka a ga-emezu okwu ndị dị na Mkpughe 18:1–3.’ Isi nke iri na asatọ dum nke Mkpughe bụ ịdọ aka ná ntị banyere ihe na-abịa n’elu ụwa. Ma enweghị m ìhè pụrụ iche banyere ihe na-abịa n’elu New York, naanị na amaara m na otu ụbọchị, a ga-akwatu nnukwu ụlọ ndị dị n’ebe ahụ site n’ịtụgharị na ntughari nke ike Chineke. Site n’ìhè e nyere m, amaara m na mbibi dị n’ụwa. Otu okwu sitere n’ọnụ Onyenwe anyị, otu mmetụ nke ike ya dị ukwuu, ụlọ ndị a dị arọ nke ukwuu ga-ada. Ihe nkiri ga-eme nke egwu ha karịrị ihe anyị pụrụ iche n’echiche.” 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.

E kwughachiri ozi nke mmụọ ozi nke abụọ na Septemba 11, 2001, mgbe a tụdara nnukwu ụlọ ndị dị n’Obodo New York n’ala site n’imetụ aka Chineke.

> “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).

> “Onye amụma ahụ sịrị, ‘Ahụrụ m mmụọ-ozi ọzọ ka o si n’eluigwe rịdata, nwee ike dị ukwuu; e wee mee ka ebube ya nye ụwa ìhè. O wee tiri mkpu n’olu ike, sị, Babilọn ukwu ahụ adawo, adawo, ọ ghọwokwa ebe obibi ndị mmụọ ọjọọ’ (Mkpughe 18:1, 2). Nke a bụ otu ozi ahụ nke e nyere site n’aka mmụọ-ozi nke abụọ. Babilọn adawo, ‘n’ihi na o mere mba niile ka ha ṅụọ mmanya nke iwe nke ịkwa iko ya’ (Mkpughe 14:8). Gịnị bụ mmanya ahụ?—Ozizi ụgha ya. O nyela ụwa ụbọchị izu ike ụgha n’ọnọdụ ụbọchị izu ike nke iwu nke anọ, ma kwughachi ụgha ahụ Setan buru ụzọ gwa Iv n’Iden—na mkpụrụ obi anaghị anwụ anwụ n’ụzọ nkịtị. Ọtụtụ njehie ndị ọzọ yiri nke a ka ọ gbasara ebe nile, ‘na-akụzi iwu mmadụ dịka ozizi’ (Matiu 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.

> “Mgbe Jisọs malitere ozi ọha ya, Ọ sachapụrụ Ụlọ Nsọ ahụ pụọ n’ime mmetọ arụ-ịsọ-chi ya. N’etiti omume ikpeazụ nke ozi ya bụ nsachapụ nke abụọ nke Ụlọ Nsọ ahụ. Otu a kwa, n’ọrụ ikpeazụ a na-arụ iji dọọ ụwa aka ná ntị, a na-akpọku ụka dị iche iche ugboro abụọ pụrụ iche. Ozi nke mmụọ ozi nke abụọ bụ, ‘Babịlọn adaala, adaala, obodo ukwu ahụ, n’ihi na o meela ka mba niile ṅụọ mmanya nke iwe nke ịkwa iko ya’ (Mkpughe 14:8). Ma n’oké mkpu nke ozi nke mmụọ ozi nke atọ, a na-anụ olu sitere n’eluigwe na-asị, ‘Pụtanụ n’ime ya, ndị nke m, ka unu ghara iketa òkè na mmehie ya, ka unu ghara anata ihe otiti ya. N’ihi na mmehie ya eruola ruo n’eluigwe, Chineke echetakwala ajọ omume ya’ (Mkpughe 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.

N’agbata Septemba 11, 2001, na iwu Sọnde nke na-abịa n’oge na-adịghị anya na United States, amaokwu atọ mbụ nke Mkpughe iri na asatọ na-emezu, n’ihi na ọ bụ n’iwu Sọnde ahụ ka oku ịpụ na Babilọn na-amalite.

> “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.

> “Mkpughe 18 na-atụ aka n’oge ahụ mgbe, n’ihi ịjụ ịdọ aka ná ntị okpukpu atọ nke Mkpughe 14:6–12, nzukọ ụka ga-eruola n’ozuzu oke ọnọdụ ahụ mmụọ ozi nke abụọ buru amụma ya, a ga-akpọkwa ndị nke Chineke ka nọ n’ime Babilọn ka ha kewapụ onwe ha n’otú ha si enwekọrịta ya. Ozi a bụ nke ikpeazụ a ga-enye ụwa mgbe ọ bụla; ọ ga-arụzu kwa ọrụ ya. Mgbe ndị ahụ ‘ekweghị eziokwu, kama ha nwere obi ụtọ n’ajọ omume’ (2 Ndị Tesalonaịka 2:12), a ga-ahapụ ha ka ha nata aghụghọ siri ike ma kwere ụgha, mgbe ahụ ìhè nke eziokwu ga-enwu n’ahụ ndị niile obi ha meghere ime ya, ụmụ nke Onyenwe anyị niile fọdụrụ n’ime Babilọn ga-anụkwa olu ahụ: ‘Sị na ya pụta, ndị m’ (Mkpughe 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.

N’iwu Sọnde nke na-abịa n’oge na-adịghị anya, ndị bụbu ndị nke ọgbụgba ndụ ga-anata aghụghọ siri ike. Site na Septemba 11, 2001, ruo mgbe a ga-awụpụ aghụghọ ahụ siri ike n’iwu Sọnde, a na-emegharị ozi nke mmụọ-ozi nke abụọ, ma ịjụ ya na-anọchi anya ịjụ “ịdọ aka ná ntị okpukpu atọ nke Mkpughe iri na anọ, amaokwu isii ruo iri na abụọ.” N’echiche a, a na-anọchi anya ndị mmụọ-ozi atọ site n’ozi nke mmụọ-ozi nke abụọ. Ozi nke mmụọ-ozi nke abụọ bụ, Babilọn adawo, adawo, a na-etinyekwa ozi nke mmụọ-ozi nke abụọ n’etiti ozi nke mbụ na nke atọ.

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.”

Nkwupụta nke olu mbụ ahụ dị na Mkpughe isi nke iri na asatọ, bụ nkwughachi nke ozi nke mmụọ ozi nke abụọ, ma ọ na-anọchi anya ịjụ ozi ndị mmụọ ozi atọ niile nke Mkpughe iri na anọ. Ozi nke mmụọ ozi nke abụọ na-anọchi anya ozi atọ ahụ niile, ọ nwekwara akara nke Alfa na Omega, n’ihi na a kpọsara ya n’akụkọ ihe mere eme nke mmegharị nke mmụọ ozi mbụ, ma e mesịa a ga-akpọsakwa ya ọzọ n’ime mmegharị nke mmụọ ozi nke atọ. Ozi ahụ na-egosi na Babilọn adaala ugboro abụọ, ma n’echiche amụma a, ọ na-akọwapụta “ngwa ugboro atọ nke amụma.”

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.

Ugboro abụọ mbụ Babilọn dara, dịka e sere ya n’onyinyo site na Bebel na Babilọn, na-anọchi anya ọdịda ikpeazụ nke Babilọn nke oge a. Mkwupụta ugboro abụọ banyere ọdịda Babilọn ka e ji ozi mbụ na ozi ikpeazụ nke ndị mmụọ ozi atọ kee ókè ya. Nhazi nke ndị mmụọ ozi atọ ahụ nwere akara nke Alfa na Omega, n’ihi na a kọwara ozi mbụ ahụ dịka “ozi-ọma ebighị ebi,” nke n’ụzọ nkọwa ya pụtara na ọ bụ ozi-ọma nke mgbe ebighị ebi, ma ọ bụ otu ozi-ọma ahụ maka oge niile. Ozi nke mmụọ ozi nke atọ bụ ozi-ọma ahụ nke na-adọ aka ná ntị megide ịnara akara nke anụ ọhịa ahụ, ya mere ozi mbụ na ozi nke atọ, nke bụ ozi mbụ na ozi ikpeazụ, bụ otu ozi ahụ, n’ihi na ha abụọ bụ ozi-ọma.

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 na Omega debere akara aka Ya nke “Eziokwu” n’elu ozi atọ ahụ, n’ihi na okwu Hibru a sụgharịrị dịka “eziokwu” ka Onye Ọkàasụsụ Dị Ebube ahụ kere site n’ịjikọta mkpụrụedemede mbụ, nke iri na atọ, na nke ikpeazụ nke mkpụrụedemede Hibru. “Iri na atọ” dịka ihe nnọchianya na-anọchi anya nnupụisi, ọ bụkwa n’ozi nke abụọ ka a na-akọwapụta nnupụisi Babilọn, dịka ozizi ụgha ya na ịkwa iko ya si nọchite anya ya. Dịka e kwuworị, ozi nke abụọ nwekwara akara aka Alfa na Omega, n’ihi na ozi ahụ e kwusara n’akụkọ ihe mere eme ndị Millerite iji kpọsaa mmeghe nke ikpe, ka a na-ekwughachi n’ime mmegharị nke mmụọ ozi nke atọ iji kọwaa mmechi nke ikpe.

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.”

Ọdịda Bebel n’akwụkwọ Jenesis isi nke iri na otu, bụ ntụaka mbụ banyere ọdịda Babilọn, ma àmà nke nnupụisi ike Nimrod nwere akara njirimara nke ozi mmụọ ozi mbụ. Dị ka e gosiri n’isiokwu ndị gara aga, ozi atọ niile nke ndị mmụọ ozi atọ dịkwa n’ime ozi mmụọ ozi mbụ. N’ozi mmụọ ozi mbụ, okwu a, “tụọnụ Chineke egwu,” na-anọchi anya ozi mbụ, ma okwu a, “nyenu Ya otuto,” na-anọchi anya ozi mmụọ ozi nke abụọ. A na-ahụ ozi nke atọ n’ime nke mbụ, mgbe ọ na-ekwupụta na “oge ikpe Ya eruola.”

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.”

N’odida Nimrọd, nke bụ odida mbụ nke Babilọn, a na-akọwapụtakwa nzọụkwụ atọ nke ndị mmụọ ozi atọ. A na-anọchi ya anya site n’okwu a, “gaa na.”

> 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.

> Ụwa nile kwa bụ nke otu asụsụ, na nke otu olu okwu. O wee ruo, ka ha na-eme njem site n’ọwụwa anyanwụ, na ha hụrụ ala dị larịị n’ala Shaịna; ha wee biri n’ebe ahụ. Ha wee sị ibe ha, Bịanụ, ka anyị kpụọ brik, suokwa ha nke ọma n’ọkụ. Ha nwekwara brik kama nkume, ma ụrọ-ọkụ ka ha jiri bụrụrọ ha ngwa nkedo. Ha wee sị, Bịanụ, ka anyị wuo onwe anyị obodo na ụlọ elu, nke isi ya ga-eru n’eluigwe; ka anyị meekwa onwe anyị aha, ka a ghara ịkpọsa anyị n’elu ụwa nile. Jehova wee rịdata ịhụ obodo ahụ na ụlọ elu ahụ, nke ụmụ mmadụ nọ na-ewu. Jehova wee sị, Lee, ndị a bụ otu, ha niile nwekwara otu asụsụ; nke a kwa bụ ihe ha malitere ime: ma ugbu a, ọ dịghị ihe ọbụla ha chere ime ga-egbochi ha. Bịanụ, ka Anyị rịdata, gbagwojuekwa asụsụ ha n’ebe ahụ, ka ha ghara ịghọta olu okwu ibe ha. Ya mere Jehova si n’ebe ahụ kpọsaa ha n’elu ụwa nile: ha wee kwụsị iwu obodo ahụ. N’ihi nke a ka a na-akpọ aha ya Bebel; n’ihi na n’ebe ahụ ka Jehova gbagwojuru asụsụ ụwa nile, ma site n’ebe ahụ ka Jehova kpọsaara ha n’elu ụwa nile. Jenesis 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.

Nda mbụ nke Babilọn, nke e gosipụtara dịka Bebel, ka e si egosipụta na “bịanụ,” ugboro atọ. A na-anọchi anya ndị mmụọ ozi atọ ahụ niile n’ime mmụọ ozi mbụ ahụ. Daniel isi nke mbụ na-anọchikwa anya ozi nke mmụọ ozi mbụ ahụ, ma dịka e gosipụtara na mbụ n’ime akụkọ ndị a, a hụrụ usoro ule nke nzọụkwụ atọ nke ozi ọma ebighị ebi n’nzọụkwụ nke mbụ, mgbe Daniel jụrụ iri nri Babilọn, kama o họrọ inye Chineke otuto. Ule mbụ ya bụ ule nke mmụọ ozi mbụ ahụ nke rịdatara n’akụkọ ihe mere eme nke ndị Millerite n’August 11, 1840, ya na obere akwụkwọ, nke e nyere Jọn iwu ka o rie.

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.

E mechara enye ya ule a na-ahụ anya nke ụbọchị iri, nke gosiri ọdịiche dị n’etiti ndị riri nri Babilọn, na ndị, dịka Daniel, họọrọ iri mkpụrụ nri. Ule nke abụọ ahụ mụpụtara òtù mmadụ abụọ, dị nnọọ ka ọ dịkwa mgbe mmụọ ozi nke abụọ bịarutere n’afọ 1844. Ule nke abụọ ahụ sochiri ule ahụ n’ọgwụgwụ afọ atọ, ebe Nebukadneza gosipụtara ikpe ya, dịka e sere ya n’onyinyo site n’ịbịarute nke mmụọ ozi nke atọ n’October 22, 1844.

After the flood Noah was instructed to build altars and when doing so he was never to cut or trim the rocks he used, nor was he to use mortar for his altar. The rebel Nimrod used bricks and mortar, counterfeiting the altar of the covenant relationship that had been directed to be employed by those who repopulated the earth. The first “go to” in Nimrod’s testimony represents a “covenant of death” that was formed in rebellion to the first message. The second “go to” represents the construction of a tower (a Church) and a city (a State). The second “go to” in Nimrod’s testimony was the combination of Church and State, which is the fornication of the second angel’s message. The third “go to” represented the judgment of scattering the people and confounding the language.

Mgbe iju-mmiri ahụ gachara, e nyere Noa iwu ka o wuo ebe ịchụàjà, ma mgbe ọ na-eme nke a, e kwesịghị ka ọ bee maọbụ dozie nkume ndị ọ ji arụ ya, ma o kwesịghịkwa iji aja-nrapado rụọ ebe ịchụàjà ya. Nímrọd onye nnupụisi jiri brik na aja-nrapado, na-eme ihe ụgha yiri ebe ịchụàjà nke mmekọrịta ọgbụgba-ndụ ahụ nke e nyere ntụziaka ka ndị ga-eme ka ụwa jupụta ọzọ jiri ya. “Ka anyị” mbụ n’akaebe Nímrọd na-anọchi anya “ọgbụgba-ndụ nke ọnwụ” nke e guzobere n’inupụrụ ozi mbụ isi. “Ka anyị” nke abụọ na-anọchi anya iwu ụlọ elu (Ụka) na obodo (Alaeze). “Ka anyị” nke abụọ n’akaebe Nímrọd bụ njikọta nke Ụka na Ala, nke bụ ịkwa iko nke ozi mmụọ ozi nke abụọ. “Ka anyị” nke atọ na-anọchi anya ikpe nke ịgbasa ndị mmadụ na ịgbagwoju asụsụ ahụ.

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.

Ọdịda mbụ nke Babịlọn bụ ihe nnọchianya nke ozi mmụọ ozi mbụ, ma ọdịda nke abụọ nke Babịlọn n’ime ngosipụta abụọ ahụ nke na-eguzobe ihe mejupụtara ọdịda Babịlọn nke oge a, bụ ihe nnọchianya nke ozi mmụọ ozi nke abụọ. Nke a dị otu a n’ihi na ọdịda Babịlọn dịka e dekọrọ ya n’akwụkwọ Daniel na-anọchi anya mmalite na ọgwụgwụ, dịka kwa ozi mmụọ ozi nke abụọ nke a na-ekwusa na mmalite na ọgwụgwụ nke Adventizim. Nwanneanyị White kpọmkwem gosiri na ikpe e kpebiri megide Belshaza bụ nke e jirila ikpe e kpebiri megide Nebukadneza mee ihe nnọchianya ya.

> “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.

> “Nye onye-isi ikpeazụ nke Babilọn, dị ka e gosiri n’onyinyo nye onye mbụ ya, ka ikpe nke Onye Nche nke eluigwe bịara: ‘Eze, ... a gwala gị ya; alaeze-eze ahụ esipụla n’aka gị.’ 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.

Ọdịda nke ugboro nke abụọ nke Babilọn nwere akara nke Alfa na Omega, dịkwa ka ozi nke mmụọ ozi nke abụọ si nwee ya. A na-anọchi akara ahụ anya site n’ọdida nke eze mbụ na nke ikpeazụ nke Babilọn. A na-anọchi ikpe na ọdịda Nebukadneza anya dịka “oge asaa,” nke bụ ntụaka nye “oge asaa” nke Levitikọs iri abụọ na isii; “ịgbasa” ahụ n’ikpe na ọdịda Nimrọd bụkwa ntụaka nye “oge asaa” nke Levitikọs iri abụọ na isii. A na-anọchi ikpe na ọdịda Belshaza anya site n’akwụkwọ ozi ndị na-enwu ọkụ nke ngụkọta ha bụ puku abụọ narị ise na iri abụọ, nke na-egosikwa ntụaka nye “oge asaa” nke Levitikọs iri abụọ na isii.

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.

A na-eguzobe “ọrụ amụma nke ugboro atọ” site n’aka ndị akaebe abụọ mbụ, ndị na-amata ma na-eguzobe àgwà nke mmezu nke atọ na nke ikpeazụ. Site n’ọdịda atọ nke Babilọn, ozi ahụ n’onwe ya nke na-amata ọdịda Babilọn, na-amatakwa ụkpụrụ nke e ji wulite ọrụ amụma nke ugboro atọ. Ọdịda abụọ mbụ nke Babilọn na-amata àgwà amụma nke ọdịda nke atọ na nke ikpeazụ.

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.

A na-emegharị akụkọ ihe mere eme nke ndị Milerait kpọmkwem n’akwụkwọ ozi ọ bụla n’akụkọ ihe mere eme nke Future for America. N’akụkọ ihe mere eme nke ndị Milerait, nchịkọta nke iwu ndị William Miller bịara ịmara nke ọma ma jiri wuo nhazi eziokwu nke ọ jiri kụziere ozi nke mmụọ ozi mbụ, bụ akara-ụzọ nke akụkọ ihe mere eme ahụ. “Ngwa ugboro atọ nke amụma” bụ otu n’ime iwu ndị a chịkọtara n’ụbọchị ikpeazụ ndị a iji wuo nhazi eziokwu nke a na-achọpụta ozi nke mmụọ ozi nke atọ n’ime ya.

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.

Ngosipụta atọ nke Rom, jikọtara ọnụ na ngosipụta atọ nke ọdịda Babilọn, nwere mmekọrịta chiri anya, ma ha nwekwara ọdịiche. Akwala iko Taịa, maọbụ Babilọn, nke ya na ndị eze nke ụwa na-akwa iko, bụ otu anụ ahụ na ha, ma ọ na-achị ndị eze ahụ dịka Jezebel siri chịa eze Ehab. Rom nke oge a bụ anụ ọhịa ahụ nke Mkpughe iri na asaa nke akwụna Babilọn nke oge a na-agba n’elu ya ma na-achịkwa ya.

We will continue this study in the next article.

Anyị ga-aga n’ihu n’ọmụmụ a n’isiokwu na-esonụ.

> “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.’

> “Mgbe ahụ, e wepụrụ anya m n’ebube ahụ, a kpọrọkwa m ka m lee ndị fọdụrụnụ nọ n’ụwa. Mụọ-ozi ahụ sịrị ha, ‘Ùnu ga-ezere ọrịa asaa ikpeazụ ahụ? Ùnu ga-aga n’ebube ma nwee ọṅụ n’ihe nile Chineke kwadebere maka ndị hụrụ Ya n’anya na ndị dị njikere ịta ahụhụ n’ihi Ya? Ọ bụrụ otu a, ùnu aghaghị ịnwụ ka ùnu wee dị ndụ. Kwadonụ onwe unu, kwadonụ onwe unu, kwadonụ onwe unu. Ùnu aghaghị inwe nkwadebe ka ukwuu karịa nke ùnu nwere ugbu a, n’ihi na ụbọchị Onyenwe anyị na-abịa, dị obi ọjọọ ma n’iwe ma n’oké iwe, ime ka ala ahụ bụrụ ọhọrọ ma ibibi ndị mmehie dị n’ime ya. Chụọnụ ihe nile àjà nye Chineke. Tụkwasịnụ ihe nile n’elu ebe-ichu-àjà Ya—onwe unu, akụnụba unu, na ihe nile, àjà dị ndụ. Ihe nile ga-adị mkpa iji banye n’ebube. Kpokọtanụ maka onwe unu akụ n’eluigwe, ebe onye ohi ọ bụla na-apụghị ịbịaru nso ma ọ bụ ebe nchara na-apụghị imebi. Ùnu aghaghị ịbụ ndị so n’ịta ahụhụ nke Kraịst ebe a ma ọ bụrụ na ùnu chọrọ isoro Ya kerịta ebube Ya n’ọdịnihu.’”

> “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.

> “Eluigwe ga-adị ọnụ ala nke ukwuu, ma ọ bụrụ na anyị enweta ya site n’ahụhụ. Anyị aghaghị ịgọnarị onwe anyị n’ụzọ niile, nwụọ n’ebe onwe anyị nọ kwa ụbọchị, kwe ka naanị Jisọs pụta ìhè, ma debe ebube Ya n’ihu anyị mgbe niile. Ahụrụ m na ndị nke n’oge na-adịbeghị anya nakweere eziokwu ahụ ga-amata ihe ọ bụ ịta ahụhụ n’ihi Kraịst, na ha ga-enwe ule ndị ha ga-agafe nke ga-adị nkọ ma na-egbu mgbu, ka e wee mee ka ha dị ọcha ma kwadebe ha site n’ahụhụ ka ha nata akara nke Chineke dị ndụ, gafee oge nsogbu ahụ, hụ Eze ahụ n’ịma mma Ya, ma biri n’ihu Chineke na n’ihu ndị mmụọ ozi dị ọcha, ndị nsọ.”

> “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.

> “Mgbe m hụrụ ihe anyị ga-abụ ka anyị wee keta otuto, ma emesịa hụkwa otú Jisọs tara ahụhụ nke ukwuu iji nwetaara anyị ihe nketa bara ụba dị otu a, ekpe ekpere m ka e mee anyị baptizim n’ime ahụhụ nile nke Kraịst, ka anyị ghara ịla azụ n’ihu ọnwụnwa, kama ka anyị were ndidi na ọṅụ buru ha, ebe anyị maara ihe Jisọs tara ahụhụ ka e wee mee anyị ndị bara ụba site n’ogbenye na ahụhụ Ya. Mmụọ-ozi ahụ sịrị, ‘Gọnarị onwe unu; unu aghaghị ịga ngwa ngwa.’ Ụfọdụ n’ime anyị enweela oge iji nweta eziokwu ahụ na ịga n’ihu nzọụkwụ site n’nzọụkwụ, nzọụkwụ ọ bụla anyị mere emeekwala ka anyị nwee ike iji mee nke na-esote. Ma ugbu a oge fọdụrụ nta ka ọ gwụ, ihe anyị mụtara n’ime ọtụtụ afọ, ha ga-amụta ya n’ime ọnwa ole na ole. Ha ga-enwekwa ọtụtụ ihe ha ga-amụgharịa ma ọtụtụkwa ihe ha ga-amụ ọzọ. Ndị na-agaghị anabata akara anụ ọhịa ahụ na onyinyo ya mgbe iwu ahụ ga-apụta, aghaghị inwe mkpebi ugbu a ikwu, Mba, anyị agaghị elekọta ụlọọrụ anụ ọhịa ahụ.” Early Writings, 67.

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