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# The Book of Daniel - Number Ninety-Five

Kitab Daniel - Nomer Sangalas Puluh Lima

Unveiling the Prophetic Significance of the Second Angel’s Message

Mbabar Wigati Profetis saka Pawarta Malaékat Kapindho

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.

Ing sajarahing lumakuning pakaryaning malaékat kapisan lan katelu, pawartos mau bisa diringkes déning pawartosé malaékat kapindho.

> 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.

> Banjur ana malaékat liyané mèlu tumut, ngandika, Babil wis rubuh, wis rubuh, kutha gedhé iku, amarga dhèwèké wus marakaké sakehing bangsa ngombé anggur bebenduning laku jina-ne. Wahyu 14:8.

The second angel identifies the triple application of prophecy, for those who wish to see. The second angel is presenting a prophetic message, and the message is that Babylon has twice fallen. It identifies Babylon as that “great city” which is identified in chapters seventeen and eighteen as Modern Babylon. Modern Babylon has twice fallen, and her fall was produced because she made all nations “drink of the wrath of her fornication.” Her fornication was accomplished with the kings of the earth. That relationship allowed her to employ the strength of the kings she committed fornication with to carry out her “wrath,” which is the persecution she brings upon God’s faithful people.

Malaékat kapindho ngenali panrapan telu-lapis saka ramalan, tumrap wong-wong sing gelem ndeleng. Malaékat kapindho lagi ngaturaké sawijining piweling kenabian, lan isiné piweling iku yaiku yèn Babil wis kaping pindho rubuh. Iku ngenali Babil minangka “kutha gedhé” kang ing pasal pitulas lan wolulas kaidentifikasi minangka Babil Modern. Babil Modern wis kaping pindho rubuh, lan rubuhe iku kadadèkaké amarga dhèwèké ndadèkaké sakehing bangsa “ngombé saka bebenduning laku jina dheweke.” Laku jinané iku katindakaké bebarengan karo para ratu ing bumi. Sesambungan iku ndadèkaké dhèwèké bisa nggunakaké kakuwatan para ratu sing dadi mitra laku jinané kanggo nindakaké “bebenduné,” yaiku panganiaya kang digawa déning dheweke marang umat Allah kang setya.

Wine is a doctrine, and the doctrine that she leads all nations to drink of, is the false doctrine that claims that worshipping the sun will produce peace. All nations accept the “mark” of her authority, which is the worship of the sun, as represented by Sunday worship. The acceptance of all nations of that “mark,” is brought about by the power of the United States, but it is done so in the time of the escalating warfare being brought upon planet earth by the third Woe of Islam. The nations accept the “wine” of her wrath, based upon a promise of “peace and safety.”

Anggur iku sawijining piwulang, lan piwulang kang ndadèkaké dhèwèké nuntun sakehing bangsa supaya ngombé iku, yaiku piwulang palsu kang ngakoni yèn nyembah srengéngé bakal ngasilaké katentreman. Sakehing bangsa nampani “tandha” panguwasané, yaiku panyembahan marang srengéngé, kaya kang kapralambangaké déning pangibadah dina Ahad. Ditampané “tandha” iku déning sakehing bangsa kalakon marga saka kakuwataning Amerika Serikat, nanging iku kelakon ing mangsa peperangan kang saya nggegirisi sing digawa tumrap planit bumi déning Bilai katelu saka Islam. Bangsa-bangsa nampani “anggur” bebenduné, adhedhasar janji bab “katentreman lan kaslametan.”

> “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.

> “Saiki ana tembung manawa aku wis mratelakake yèn New York bakal disapu déning ombak pasang raksasa? Iki ora tau dakucapake. Aku wis ngandika, nalika aku ndeleng gedhong-gedhong gedhé sing lagi diadegaké ana ing kana, tingkat demi tingkat, ‘Pemandhangan kang nggegirisi apa ta kang bakal kelakon nalika Pangéran jumeneng kanggo ngguncang bumi kanthi nggegirisi! Banjur tembung-tembung ing Wahyu 18:1–3 bakal kacumponan.’ Sakabehé bab kaping wolulas saka kitab Wahyu iku minangka pepéling bab apa kang bakal nekani bumi. Nanging aku ora nduwèni pepadhang mligi gegayutan karo apa kang bakal nekani New York, kajaba mung yèn aku ngerti yèn ing sawijining dina gedhong-gedhong gedhé ing kana bakal dirubuhaké déning puteran lan pambalikaning pangwasané Allah. Saka pepadhang kang wis kaparingaké marang aku, aku ngerti yèn karusakan ana ing donya. Sawijining pangandika saka Pangéran, sapracikan saka pangwasané kang maha kuwasa, lan bangunan-bangunan raksasa iki bakal ambruk. Pemandhangan-pemandhangan bakal kelakon kang kacethané nggegirisi nganti ora bisa kita bayangaké.” Review and Herald, 5 Juli 1906.

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

Pawarta malaékat kang kapindho katandhesaké manèh ing tanggal 11 September 2001, nalika gedhong-gedhong agung ing Kutha New York dirubuhaké déning sajabaning panyandhanganing asta Allah.

> “The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).

> “Wangsit ngandika, ‘Aku weruh malaékat liyané tumurun saka swarga, kagungan panguwasa gedhé; lan bumi dadi padhang déning kamulyané. Lan panjenengané sesambat kanthi rosa nganggo swara kang kuwat, pangandikané: Babil gedhé wis rubuh, wis rubuh, lan wus dadi panggonané dhemit-dhemit’ (Wahyu 18:1, 2). Iki yaiku piweling kang padha karo kang diparingaké déning malaékat kapindho. Babil wis rubuh, ‘amarga panjenengané wis ndadèkaké sakehing bangsa ngunjuk anggur bebenduning laku jina-panjenengané’ (Wahyu 14:8). Apa ta anggur iku?—Yaiku piwulang-piwulangé kang palsu. Panjenengané wis maringi marang jagad iki sabat kang palsu minangka gantiné Sabat saka angger-angger kaping papat, lan wis mbalèni goroh kang kapisan diucapaké déning Sétan marang Hawa ing Éden,—yaiku yèn nyawa iku sipaté langgeng kanthi alami. Akeh kaluputan liya kang sarupané wis kasebaraké adoh lan amba déning panjenengané, ‘mulangaké pepakoné manungsa dadi piwulang’ (Matius 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.

> “Nalika Gusti Yesus miwiti paladosan umum Panjenengané, Panjenengané ngresiki Padaleman Suci saka panajisan nistha kang sakral. Ing antarané tumindak pungkasan saka paladosan Panjenengané ana pangresikan kaping pindho marang Padaleman Suci. Mangkono uga, ing pakaryan pungkasan kanggo pepènget marang donya, ana rong panggilan kang béda kang katujokaké marang pasamuwan-pasamuwan. Pawarta malaekat kang kapindho yaiku, ‘Babil wis rubuh, wis rubuh, kutha gedhé iku, amarga dhèwèké wis ndadèkaké sakehing bangsa ngombé anggur bebenduné laku jinaé’ (Wahyu 14:8). Lan ing panguwuh sora saka pawarta malaekat kang katelu, kaprungu swara saka swarga ngandika, ‘Metua saka ing kono, he umat-Ku, supaya kowé aja mèlu nandhangaké dosa-dosané, lan supaya kowé aja nampani pageblug-pageblugé. Amarga dosa-dosané wis nganti tekan swarga, lan Gusti Allah wis ngèlingi sakehing pialané’ (Wahyu 18:4, 5).” Selected Messages, buku 2, 118.

Between September 11, 2001, and the soon-coming Sunday law in the United States, the first three verses of Revelation eighteen are fulfilled, for it is at the Sunday law, that the call out of Babylon begins.

Antara tanggal 11 September 2001 lan angger-angger Minggu sing bakal enggal teka ing Amerika Serikat, telung ayat pisanan saka Wahyu wolulas kaangenan, awit ing wektu angger-angger Minggu iku panggilan supaya metu saka Babil wiwit kalantaraké.

> “Revelation 18 points to the time when, as the result of rejecting the threefold warning of Revelation 14:6–12, the church will have fully reached the condition foretold by the second angel, and the people of God still in Babylon will be called upon to separate from her communion. This message is the last that will ever be given to the world; and it will accomplish its work. When those that ‘believed not the truth, but had pleasure in unrighteousness’ (2 Thessalonians 2:12), shall be left to receive strong delusion and to believe a lie, then the light of truth will shine upon all whose hearts are open to receive it, and all the children of the Lord that remain in Babylon will heed the call: ‘Come out of her, My people’ (Revelation 18:4).” The Great Controversy, 389, 390.

> “Wahyu 18 nuduhaké marang wektu nalika, minangka akibat saka nampik pepènget rangkep telu ing Wahyu 14:6–12, pasamuwan bakal wus temenan tekan ing kaanan kang wis dinubuataké déning malaekat kapindho, lan umating Allah kang isih ana ing Babil bakal katimbalan supaya misah saka pasrawungané. Pesen iki yaiku pesen pungkasan sing bakal tau kaparingaké marang jagad; lan pesen iki bakal ngrampungaké pagawéané. Nalika wong-wong sing ‘ora precaya marang kayektèn, nanging seneng marang pialaning piala’ (2 Tesalonika 2:12), bakal kasilihaké kanggo nampani kasasar kang banget lan pracaya marang goroh, nalika iku pepadhanging kayektèn bakal madhangi saben wong kang atiné kabuka kanggo nampani, lan kabèh para putraning Gusti kang isih tetep ana ing Babil bakal ngrungokaké panggilan iki: ‘Padha metua saka ing kono, hé umat-Ku’ (Wahyu 18:4).” The Great Controversy, 389, 390.

At the soon-coming Sunday law the former covenant people will receive strong delusion. From September 11, 2001, until the strong delusion is poured out at the Sunday law the second angel’s message is repeated, and the rejection represents the rejection of “the threefold warning of Revelation fourteen, verses six through twelve.” In this sense, the three angels are represented by the message of the second angel. The second angel’s message is Babylon is fallen, is fallen, and the second angel’s message is placed between the first and third message.

Nalika hukum Minggu sing bakal enggal rawuh iku katetepaké, umat prajanjian sing biyèn bakal nampani kasasar kang rosa. Wiwit tanggal 11 September 2001, nganti kasasar kang rosa iku katumpahaké nalika hukum Minggu, piwulangé malaékat kapindho diambali manèh, lan panampikan marang iku nggambaraké panampikan marang “pepèling telung-lapis ing Wahyu patbelas, ayat enem nganti rolas.” Ing pangertèn iki, telung malaékat iku kaawakaké déning piwulangé malaékat kapindho. Piwulangé malaékat kapindho yaiku Babil wis rubuh, wis rubuh, lan piwulangé malaékat kapindho iku dipasang ing antarané piwulang kapisan lan kaping telu.

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.”

Pangucaping swara kang kapisan ing Wahyu pasal wolulas iku minangka pangulangan saka pekabaraning malaékat kang kapindho, nanging iku nglambangaké panyingkiran marang katelu malaékat ing Wahyu patbelas. Pekabaraning malaékat kang kapindho makili katelu pekabaran iku, lan ngemu tapak asmané Alfa lan Omega, amarga wis dipratelakaké ing sajarahing gerakan malaékat kang kapisan, banjur bakal dipratelakaké maneh ing gerakaning malaékat kang katelu. Pekabaran iku nedahaké yèn Babil wis tiba kaping pindho, lan ing pangertèn kenabian iki iku nuwuhaké pratandha sawijining “penerapan telu-lapis saka ramalan.”

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.

Kaping pindho ambruké Babilon, kaya sing digambarake déning Babel lan Babilon, makili ambruk pungkasané Babilon modhèren. Pranyatan kaping pindho bab ambruké Babilon dipunapit déning pesen kapisan lan pesen pungkasan saka telung malaékat. Struktur telung malaékat ngandhut tandha khas Alfa lan Omega, awit pesen kapisan diidentifikasi minangka “injil langgeng,” kang miturut tegesé dhéwé ateges injil kang langgeng, utawa pesen injil sing padha kanggo salawasé. Pesen malaékat katelu iku pesen injil sing mènèhi pepeling supaya aja nampa tandha kéwan mau, mula pesen kapisan lan pesen katelu, yaiku pesen kang kawitan lan kang pungkasan, iku pesen sing padha, awit loro-loroné padha-padha injil.

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

Alpha lan Omega maringi tapak astanè “Kasunyatan” marang telung pekabaran iku, awit tembung Ibrani kang dipunjarwakaken dados “kasunyatan” iku katitahaken déning Sang Ahli Basa ingkang Ajaib kanthi nggabungaken aksara kapisan, kaping tigalas, lan pungkasan saking abjad Ibrani. “Tigalas” minangka pralambang mbrontak, lan ana ing pekabaran kapindho pambrontakanipun Babilon, kados ingkang kawejahan lumantar piwulang-piwulang palsunipun lan laku jina rohaninipun, dipuntandhani. Kados sampun kacathet sadèrèngipun, pekabaran kapindho ugi ngemot tapak astanipun Alpha lan Omega, awit pekabaran ingkang dipunwartakaken wonten ing sajarah Millerite kanggé ngumumaken kabukanipun pangadilan punika dipunbalèni malih wonten ing gerakaning malaékat katelu kanggé nandhani panutuping pangadilan.

The fall of Babel in Genesis chapter eleven, is the first reference of the fall of Babylon, and the witness of Nimrod’s highhanded rebellion contains the signature of the first angel’s message. As demonstrated in previous articles all three messages of the three angels are also located within the first angel. In the message of the first angel the expression, “fear God,” represents the first message, and the expression, “give Him glory,” represents the second angel’s message. The third message is found in the first, when it announces that “the hour of His judgment is come.”

Runtuhé Babel ing Purwaning Dumadi pasal sewelas iku minangka rujukan kapisan tumrap rubuhé Babil, lan paseksi bab pambrontakan Nimrod kanthi tangan wesi ngemu tandha mligi saka pekabaran malaekat kang kapisan. Kaya kang wis katuduhaké ing tulisan-tulisan sadurungé, kabèh telung pekabaran saka telung malaekat iku uga dumunung ana ing sajroning malaekat kang kapisan. Ing pekabaran malaekat kang kapisan, ukara, “wedi marang Gusti Allah,” makili pekabaran kang kapisan, lan ukara, “paringana Panjenengané kamulyan,” makili pekabaran malaekat kang kapindho. Pekabaran kang katelu ditemokaké ana ing pekabaran kang kapisan, nalika iku mratelakaké yèn “wis tekan wektu pangadilané Panjenengané.”

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.”

Ing tibane Nimrod, yaiku tibane Babilon kang kapisan, telung langkah saka telung malaékat uga katandhani. Iku dilambangaké déning ungkapan “go to.”

> And the whole earth was of one language, and of one speech. And it came to pass, as they journeyed from the east, that they found a plain in the land of Shinar; and they dwelt there. And they said one to another, Go to, let us make brick, and burn them throughly. And they had brick for stone, and slime had they for morter. And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. And the Lord came down to see the city and the tower, which the children of men builded. And the Lord said, Behold, the people is one, and they have all one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do. Go to, let us go down, and there confound their language, that they may not understand one another’s speech. So the Lord scattered them abroad from thence upon the face of all the earth: and they left off to build the city. Therefore is the name of it called Babel; because the Lord did there confound the language of all the earth: and from thence did the Lord scatter them abroad upon the face of all the earth. Genesis 11:1–9.

> Lan saindenging bumi iku basahe siji, lan tetembungane uga siji. Nalika padha lelungan saka sisih wetan, wong-wong mau nemu sawijining dhataran ing tanah Sinear; banjur padha manggon ana ing kana. Lan padha kandha siji marang sijiné, Ayo, padha gawé bata, lan diobong nganti mateng temenan. Bata iku dadi gantiné watu tumrap wong-wong mau, lan lemah aspal dadi gantiné adonan semen. Banjur padha kandha, Ayo, padha ngedegaké kutha lan menara kanggo awaké dhéwé, sing pucaké nganti tekan ing langit; lan padha gawé jeneng kanggo awaké dhéwé, supaya aja nganti padha kasebar ing saindenging lumahing bumi. Gusti Allah banjur tumedhak kanggo ndeleng kutha lan menara sing digawé déning para anak manungsa iku. Lan Gusti Allah ngandika, Lah, bangsa iki siji, lan kabèh padha duwe basa siji; iki lagi wiwitaning pagawéané; lan wiwit saiki ora ana apa-apa sing bakal bisa dicegah saka wong-wong mau, yaiku apa waé sing padha rêncanakaké arep ditindakaké. Ayo, padha tumedhak, lan ana ing kana padha ngacoake basané, supaya padha ora bisa padha mangertèni tetembungan siji lan sijiné. Mulané Gusti Allah nyebarake wong-wong mau saka kana menyang saindenging lumahing bumi; lan padha mandheg ngedegaké kutha iku. Mulane jenengé kasebut Babel; amarga ana ing kana Gusti Allah ngacoake basa saindenging bumi; lan saka kana Gusti Allah nyebarake wong-wong mau menyang saindenging lumahing bumi. Purwaning Dumadi 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.

Rubuhing Babil sing kapisan, kang dilambangaké minangka Babel, kaandharaké ing tembung “go to,” kaping telu. Katelu malaékat iku kabèh kawakilan ana ing malaékat kapisan. Daniel pasal siji uga nglambangaké pekabaran malaékat kapisan, lan kaya sing wis diidentifikasi sadurungé ing artikel-artikel iki, prosès panggodhèn telung-langkah saka Injil langgeng kapanggih ana ing langkah kapisan, nalika Daniel nampik mangan panganan Babil, lan malah milih ngluhuraké Gusti Allah. Pangajiwané kang kapisan iku pangajiwan saka malaékat kapisan kang tumurun ing sajarah Millerit tanggal 11 Agustus 1840 kanthi sawijining kitab cilik, kang dipréntahaké marang Yohanes supaya dipangan.

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.

Banjur dhèwèké diparingi sawijining pacoban visual suwéné sepuluh dina, kang nedahaké anané pambédan antarané wong-wong sing mangan panganan Babil, lan wong-wong sing, kaya Daniel, milih mangan tetuwuhan. Pacoban kapindho iku ngasilaké rong golongan, kaya déné rawuhipun malaékat kapindho ing taun 1844. Pacoban kapindho iku banjur katututi déning pacoban ing pungkasané telung taun, nalika Nebukadnésar mratélakaké pangadilané, kaya sing dilambangaké déning rawuhipun malaékat katelu tanggal 22 Oktober 1844.

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

Sawisé banjir, Nuh kaparingan dhawuh supaya yasa mesbèh-mesbèh, lan nalika nindakaké mangkono, dhèwèké ora kena ngethok utawa ngerapèkaké watu-watu sing digunakaké, lan uga ora kena migunakaké luluh kanggo mesbèh mau. Nimrod, sang pambrontak, migunakaké bata lan luluh, kanthi mangkono nyalsu mesbèh sesambetan prajanjian sing wis didhawuhaké supaya dienggo déning wong-wong sing ngenggoni bumi manèh. “Ayo” kang kapisan ing paseksèné Nimrod nggambarake sawijining “prajanjian karo pati” sing kawangun ing pambrontakan marang pekabaran kang kapisan. “Ayo” kang kapindho nggambarake pambangunan sawijining menara (gréja) lan sawijining kutha (negara). “Ayo” kang kapindho ing paseksèné Nimrod iku minangka gegandhèngan antarané Gréja lan Negara, yaiku cabulé pekabarané malaékat kang kapindho. “Ayo” kang katelu nggambarake paukuman awujud mbuyaraké bangsa mau lan nglimputaké basa.

The first fall of Babylon typifies the first angel’s message, and the second fall of Babylon in the two manifestations that establish the elements of modern Babylon’s fall, typifies the second angel’s message. It does so for the fall of Babylon as recorded in the book of Daniel represents a beginning and an ending, as does the second angel’s message which is proclaimed in the beginning and ending of Adventism. Sister White specifically identified that the judgment brought upon Belshazzar had been typified by the judgment that was brought upon Nebuchadnezzar.

Rubuhing Babil kapisan ngrasuk pralambang piwulangé malaékat kapisan, lan rubuhing Babil kapindho ing rong wujud pratandha kang netepaké unsur-unsur rubuhing Babil modhèren, ngrasuk pralambang piwulangé malaékat kapindho. Mangkono iku, awit rubuhing Babil kaya kacathet ing kitab Daniel nggambaraké wiwitan lan pungkasan, kaya uga piwulangé malaékat kapindho kang dipratélakaké ana ing wiwitan lan pungkasaning Adventisme. Sister White kanthi cetha mratélakaké yèn paukuman kang ditibakaké marang Belshazzar wis dipralambangi déning paukuman kang ditibakaké marang Nebukadnezar.

> “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.

> “Maring pangwasa pungkasan Babil, kaya déné kanthi pralambang marang pangwasa kang kapisan, wis rawuh putusan saka Sang Pengawas ilahi: ‘Dhuh raja, ... marang panjenengan iki dipangandikakaké; Kraton iku wus kapundhut saka panjenengan.’ 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.

Rubuhé Babil kaping pindho ngemu tetengeré Alfa lan Omega, kaya mangkono uga pekabarané malaékat kaping pindho. Tetenger iku katuduhaké déning rubuhé raja Babil kang kapisan lan kang pungkasan. Pengadilan lan rubuhé Nebukadnésar digambaraké minangka “pitung wektu,” kang minangka rujukan marang “pitung wektu” ing Imamat 26, lan “panyebaran” ing pengadilan lan rubuhé Nimrod uga minangka rujukan marang “pitung wektu” ing Imamat 26. Pengadilan lan rubuhé Belsyazar digambaraké déning aksara-aksara murub kang gunggungé dadi rong éwu limang atus rong puluh, kang uga nandhakaké rujukan marang “pitung wektu” ing Imamat 26.

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.

Sawijining “panrapan rangkep telu saka ramalan” ditetepake déning rong seksi kapisan kang ngenali lan netepake ciri-ciri saka panggenapan katelu lan pungkasan. Kanthi telung ambruké Babilon, pesen iku dhéwé kang ngenali ambruké Babilon, uga ngenali paugeran kang dadi dhasaré panrapan rangkep telu saka ramalan. Rong ambruké Babilon kang kapisan ngenali ciri-ciri profètis saka ambruk katelu lan pungkasan.

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.

Sajarahé Millerite kaulang nganti trep saben aksara ing sajarah Future for America. Ing sajarah Millerite, sawijining kompilasi paugeran kang dipahami déning William Miller lan dienggo kanggo netepaké kerangka kayektèn kang dipigunakaké déning dhèwèké kanggo martakaké pekabarané malaékat kapisan, dadi sawijining waymark ing sajarah mau. “Panggunaan rangkep telu tumrap ramalan” iku salah siji saka paugeran kang wis dikompilasi ing dina-dina pungkasan iki kanggo netepaké kerangka kayektèn ing sajroning kang pekabarané malaékat katelu diidhèntifikasi.

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.

Telung pawujudan Roma, digandhengake karo telung pawujudan ambruké Babilon, gegandhengané raket, nanging ana bédané. Sundhalé Tirus, utawa Babilon, kang laku jina karo para raja ing bumi, dadi satunggal daging karo wong-wong mau, nanging dhèwèké mrentah ngungkuli para raja mau kaya Yézébel naté mrentah ngungkuli raja Akhab. Roma modhèren iku kéwan galak ing Wahyu pitulas kang ditumpaki déning sundhalé Babilon Modhèren lan kang dipréntah déning dhèwèké.

We will continue this study in the next article.

Kita bakal nerusaké pasinaon iki ing artikel sabanjuré.

> “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.’

> “Banjur paningalku dipundadosaken nyingkir saking kamulyan punika, lan kula dipun tedahaken dhateng para sisah ing bumi. Malaékat punika ngandika dhateng wong-wong mau, ‘Apa kowé bakal nyingkiri pitu pageblug pungkasan? Apa kowé bakal lumebu ing kamulyan lan ngrasakaké samubarang kabèh ingkang sampun diprasajèkaké déning Gusti Allah kanggé wong-wong ingkang tresna dhateng Panjenenganipun lan gelem nandhang sangsara merga saka Panjenenganipun? Manawi mekaten, kowé kudu mati supaya kowé bisa urip. Siyaga, siyaga, siyaga. Kowé kudu gadhah pepakèn ingkang langkung ageng tinimbang ingkang saiki kokgadhahi, awit dintenipun Pangéran rawuh, bengis kanthi bebendu lan nesu ingkang murub, kanggé ndadosaké tanah punika sepi tininggal lan numpes para wong dosa saking ing kono. Kurbanen samubarang kabèh dhateng Gusti Allah. Pasrahna kabèh ing mesbèh Panjenenganipun—dhiri, bandha, lan samubarang kabèh, dados kurban ingkang gesang. Kabèh punika diperlokaké supaya bisa lumebu ing kamulyan. Simpenna tumrap kowé dhéwé bandha ing swarga, ing panggènan ing ngendi boten wonten maling ingkang saged nyedhak utawi teyeng ngrusak. Kowé kudu dados wong-wong ingkang mèlu nandhang sangsaranipun Kristus ing ngriki menawa kowé kepéngin mèlu karo Panjenenganipun wonten ing kamulyanipun ing tembé.’”

> “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.

> “Swarga bakal cukup murah, manawa kita olèh iku lumantar sangsara. Kita kudu nyélaki dhiri piyambak sajroning saklumampahing dalan, mati tumrap dhiri saben dina, nglilakaké supaya mung Gusti Yésus piyambak kang katon, lan tansah ngugemi kamulyanipun ana ing ngarsaning paningal. Aku nyumurupi bilih wong-wong kang bubar nampani kayekten kudu mangertosi apa tegesipun nandhang sangsara marga saka Kristus, bilih wong-wong mau bakal ngalami pacoban kang kudu diliwati, kang landhep lan nglarani, supaya bisa kasucekaké lan dipantesaké lumantar sangsara kanggo nampani segelipun Allah ingkang gesang, ngliwati mangsa kasangsaran, nyumurupi Sang Prabu sajroning kaéndahanipun, lan manggon ana ing ngarsanipun Allah sarta para malaékat suci kang resik.”

> “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.

> “Nalika aku nyumurupi apa kang kudu dadi kita supaya kita bisa oleh warisan kamulyan, banjur nyumurupi sepira gedhene kasangsaran kang wis dipikul déning Gusti Yesus kanggo nggayuh warisan kang mangkono sugih tumrap kita, aku ndedonga supaya kita kabaptis lumebu ing kasangsarané Kristus, supaya kita aja mundur nalika ana pacoban, nanging ngasta iku kanthi sabar lan kabungahan, awit kita ngerti apa kang wis kasandhang déning Gusti Yesus, supaya kita lumantar kamlaratan lan kasangsarané bisa kasugihaké. Malaékat ngandika, ‘Sangkalana awakmu dhéwé; kowé kudu mlaku kanthi cepet.’ Sawetara saka kita wis kaparingan wektu kanggo nampani kayektèn lan maju langkah demi langkah, lan saben langkah kang wis kita tindak wis maringi kita kakuwatan kanggo njupuk langkah sabanjuré. Nanging saiki wektu meh rampung, lan apa kang wis kita sinaoni nganti pirang-pirang taun, wong-wong mau kudu sinau mung sajroning sawetara sasi. Wong-wong mau uga kudu akèh ninggal apa kang salah lan akèh sinau manèh. Wong-wong kang ora gelem nampani tandhané kéwan galak lan reca-gambarané nalika pranatan iku diumumaké, kudu nduwèni ketegasan saiki kanggo ngandika, Ora, kita ora bakal ngajèni pranatané kéwan galak iku.” Early Writings, 67.

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