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# The Book of Daniel - Number Ninety-Five

Igitabo cya Daniyeli - Nimero Mirongo Cyenda n’Itanu

Unveiling the Prophetic Significance of the Second Angel’s Message

Guhishura Ibisobanuro by’Ubuhanuzi bw’Ubutumwa bw’Umumarayika wa Kabiri

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.

Mu mateka y’umurimo wa marayika wa mbere n’uwa gatatu, ubutumwa bushobora kuvugirwa mu ncamake n’ubwa marayika wa kabiri.

> 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.

> Maze hakurikiraho undi mumarayika, avuga ati: Babuloni iraguye, iraguye, wa murwa mukuru, kuko yatumye amahanga yose anywa ku nzoga y’uburakari bw’ubusambanyi bwayo. Ibyahishuwe 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.

Malayika wa kabiri agaragaza ishyirwa mu bikorwa ry’ubuhanuzi mu buryo butatu, ku bashaka kubona. Malayika wa kabiri atanga ubutumwa bw’ubuhanuzi, kandi ubutumwa ni uko Babuloni yaguye incuro ebyiri. Aherako agaragaza Babuloni nk’“umudugudu ukomeye” uvugwa mu bice bya cumi na karindwi n’icumi na munani nk’i Babuloni y’iki gihe. Babuloni y’iki gihe yaguye incuro ebyiri, kandi kugwa kwayo kwatewe n’uko yatumye amahanga yose “anywa ku burakari bw’ubusambanyi bwayo.” Ubusambanyi bwayo bwakozwe ifatanyije n’abami bo mu isi. Iyo sano yayihaye ubushobozi bwo gukoresha imbaraga z’abami yakoranye na bo ubusambanyi kugira ngo ishyire mu bikorwa “uburakari” bwayo, ari bwo gutoteza izina rya Yesu rikora ku bwoko bw’Imana bw’indahemuka.

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.”

Divayi ni inyigisho, kandi inyigisho ayobora amahanga yose kunywaho ni inyigisho y’ibinyoma ivuga ko kuramya izuba kuzazana amahoro. Amahanga yose yemera “ikimenyetso” cy’ubutware bwe, ari cyo kuramya izuba, nk’uko bigaragazwa no kuramya ku Cyumweru. Kwemera kw’amahanga yose icyo “kimenyetso” kuzanwa n’ububasha bwa Leta Zunze Ubumwe z’Amerika, ariko ibyo bizakorwa mu gihe intambara zigenda zikarushaho gukaza umurego ku isi zizanwe n’Akaga ka gatatu ka Isilamu. Amahanga yemera “divayi” y’uburakari bwe, ashingiye ku isezerano ry’“amahoro n’umutekano.”

> “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.

> “None se haba ijambo navuze ngo New York izatwarwa n’umuhengeri ukomeye? Ibyo sinigeze mbivuga. Navuze nti, ubwo nitegerezaga inyubako ndende zubakwaga hariya, igorofa ku yindi, ‘Mbega uburyo ibintu biteye ubwoba bizabaho ubwo Uwiteka azahaguruka agatigisa isi mu buryo buteye ubwoba! Ubwo ni bwo amagambo yo mu Byahishuwe 18:1–3 azasohora.’ Igice cyose cya cumi n’umunani cy’Ibyahishuwe ni umuburo w’ibizaza ku isi. Ariko nta mucyo wihariye mfite ku byerekeye ibizagera kuri New York, keretse ko nzi ko umunsi umwe inyubako ndende z’aho zizagwa hasi bitewe no guhindagurika no guhenuzanywa n’imbaraga z’Imana. Mu mucyo nahawe, nzi ko kurimbuka kuri mu isi. Ijambo rimwe riturutse ku Mwami, gukozwaho kumwe kw’imbaraga ze zikomeye, kandi izo nyubako zihambaye zizagwa. Hazabaho ibintu biteye ubwoba ku buryo tudashobora no kubitekereza.” Review and Herald, 5 Nyakanga 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.

Ubutumwa bw’umumarayika wa kabiri bwarongeye busubirwamo ku wa 11 Nzeri 2001, igihe inyubako zikomeye z’Umujyi wa New York zasenywaga no gukozwa gusa n’ukuboko kw’Imana.

> “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).

> “Umuhanuzi aravuga ati, ‘Mbona marayika wundi amanuka ava mu ijuru, afite ubutware bukomeye; isi imurikirwa n’ubwiza bwe. Arangurura ijwi rikomeye cyane, aravuga ati, Babuloni ikomeye iraguye, iraguye, kandi ihindutse ubuturo bw’abadayimoni’ (Ibyahishuwe 18:1, 2). Ubu ni bwo butumwa bumwe bwatanzwe na marayika wa kabiri. Babuloni yaraguye, ‘kubera ko yahaye amahanga yose kunywa vino y’uburakari bw’ubusambanyi bwayo’ (Ibyahishuwe 14:8). Iyo vino ni iki?—Ni inyigisho zayo z’ibinyoma. Yahaye ab’isi isabato y’ibinyoma mu cyimbo cy’Isabato y’itegeko rya kane, kandi yasubiyemo ikinyoma Satani yabanje kubwira Eva muri Edeni—ukutapfa kwa kamere k’ubugingo. Yakwirakwije cyane kandi henshi andi makosa menshi yo muri ubwo bwoko, ‘yigisha amategeko y’abantu nk’aho ari inyigisho’ (Matayo 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.

> “Igihe Yesu yatangiraga umurimo We wo mu ruhame, yejeje Urusengero, aruvanamo ugusuzugurwa kwarwo kwera kwari ukw’igitutsi. Mu bikorwa bya nyuma by’umurimo We harimo ukwezwa kwa kabiri kw’Urusengero. Bityo rero, no mu murimo wa nyuma wo kuburira ab’isi, amatorero ahamagarirwa mu buryo bubiri butandukanye. Ubutumwa bw’umumarayika wa kabiri buravuga buti: ‘Babuloni iraguye, iraguye, wa murwa munini, kuko yanyweshaga amahanga yose divayi y’uburakari bw’ubusambanyi bwayo’ (Ibyahishuwe 14:8). Kandi mu gutaka gukomeye kw’ubutumwa bw’umumarayika wa gatatu humvikana ijwi riturutse mu ijuru rivuga riti: ‘Nimusohoke muri yo, bwoko bwanjye, kugira ngo mutifatanya n’ibyaha byayo, kandi kugira ngo mutagerwaho n’ibyago byayo. Kuko ibyaha byayo byageze mu ijuru, kandi Imana yibutse gukiranirwa kwayo’ (Ibyahishuwe 18:4, 5).” Ubutumwa Bwatoranyijwe, igitabo cya 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.

Hagati y’itariki ya 11 Nzeri 2001 n’itegeko ryo ku Cyumweru rigiye kuza vuba muri Leta Zunze Ubumwe z’Amerika, imirongo itatu ya mbere yo mu Ibyahishuwe 18 irasohora, kuko ari ku itegeko ryo ku Cyumweru haherako umuhamagaro wo gusohoka i Babuloni.

> “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.

> “Ibyahishuwe 18 herekeza ku gihe ubwo, bitewe no kwanga imiburo y’ubutatu iri mu Byahishuwe 14:6–12, itorero rizaba rimaze kugera rwose ku mimerere yahanuwe n’umumarayika wa kabiri, kandi ubwoko bw’Imana bukiri i Babuloni buzahamagarirwa gutandukana n’ubusabane bwaho. Ubu butumwa ni bwo bwa nyuma buzigeze guhabwa ab’isi; kandi buzasohoza umurimo wabwo. Igihe abatazemeye ukuri, ahubwo bakishimira gukiranirwa’ (2 Abatesalonike 2:12), bazarekerwa kwakira ubuyobe bukomeye no kwemera ikinyoma, ni bwo umucyo w’ukuri uzamurikira ab’imitima yabo yose ifunguye ngo bakwakire, kandi abana b’Umwami bose basigaye i Babuloni bazumvira umuhamagaro uvuga uti: ‘Nimusohoke muri we, bwoko bwanjye’ (Ibyahishuwe 18:4).” Intambara Ikomeye, 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.

Ku itegeko ryo ku Cyumweru rigiye kuza vuba, ubwoko bw’isezerano rya kera buzakira ubushukanyi bukomeye. Uhereye ku wa 11 Nzeri 2001 kugeza ubwo ubwo bushukanyi bukomeye buzasukwa ku gihe cy’itegeko ryo ku Cyumweru, ubutumwa bw’umumarayika wa kabiri burasubirwamo, kandi kubwanga kugereranywa no kwanga “umuburo w’incuro eshatu wo mu Ibyahishuwe cumi na bine, umurongo wa gatandatu kugeza ku wa cumi na kabiri.” Muri ubu buryo, abamarayika batatu bahagarariwe n’ubutumwa bw’umumarayika wa kabiri. Ubutumwa bw’umumarayika wa kabiri ni ubu ngo Babuloni iraguye, iraguye, kandi ubutumwa bw’umumarayika wa kabiri bushyirwa hagati y’ubutumwa bwa mbere n’ubwa gatatu.

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.”

Kwamamazatext Kwamamazaassistant to=final code Kwamamazafinal બંનેThe 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.”

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.

Incuro ebyiri za mbere Babuloni yaguye, nk’uko bigereranywa na Babeli na Babuloni, zigereranya ukugwa kwa nyuma kwa Babuloni ya none. Itangazo ry’incuro ebyiri ry’uko Babuloni yaguye rikikijwe n’ubutumwa bwa mbere n’ubwa nyuma bwo mu butumwa bw’abamarayika batatu. Imiterere y’ubutumwa bw’abamarayika batatu ifite ikimenyetso cya Alufa na Omega, kuko ubutumwa bwa mbere bwitwa “ubutumwa bwiza bw’iteka ryose,” ari byo bisobanurwa ko ari ubutumwa bwiza bw’iteka, cyangwa ubutumwa bwiza bumwe bwo mu bihe byose. Ubutumwa bw’umumarayika wa gatatu ni ubutumwa bwiza butanga umuburo wo kwirinda kwakira ikimenyetso cy’inyamaswa, bityo ubutumwa bwa mbere n’ubutumwa bwa gatatu, ari bwo butumwa bwa mbere n’ubwa nyuma, ari bumwe, kuko bwombi ari ubutumwa bwiza.

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.

Alufa na Omega yashyize ikimenyetso Cyayo cy’“Ukuri” kuri ya butumwa butatu, kuko ijambo ry’Igiheburayo ryahinduwemo “ukuri” ryaremwe n’Umuhanga w’Indimi w’Igitangaza arihuriza ku nyuguti ya mbere, iya cumi na gatatu, n’iya nyuma z’inyuguti z’Igiheburayo. “Cumi na gatatu” nk’ikimenyetso ihagarariye ubugome bwo kwigomeka, kandi ni mu butumwa bwa kabiri aho kwigomeka kwa Babuloni, nk’uko kugereranywa n’inyigisho zayo z’ibinyoma n’ubusambanyi bwayo, kumenyekanishirizwa. Nk’uko byamaze kugaragazwa, ubutumwa bwa kabiri na bwo bukubiyemo ikimenyetso cya Alufa na Omega, kuko ubutumwa bwatangajwe mu mateka y’Abamilerite bwo gutangaza gutangira k’urubanza busubirwamo mu murimo wa marayika wa gatatu kugira ngo hamenyekanishe isoza ry’urubanza.

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.”

Kugwa kwa Babeli kuvugwa mu Itangiriro igice cya cumi na kimwe, ni kwo kwa mbere havugwa kugwa kwa Babuloni, kandi ubuhamya bw’ubwigomeke bwa Nimurodi bw’akagomo burimo ikimenyetso kiranga ubutumwa bw’umumarayika wa mbere. Nk’uko byagaragajwe mu nyandiko zabanje, ubutumwa uko ari butatu bw’abamarayika batatu na bwo buboneka mu butumwa bw’umumarayika wa mbere. Mu butumwa bw’umumarayika wa mbere, imvugo ngo “mwubahe Imana” ihagarariye ubutumwa bwa mbere, kandi imvugo ngo “muyihimbaze” ihagarariye ubutumwa bw’umumarayika wa kabiri. Ubutumwa bwa gatatu buboneka mu bwa mbere, igihe butangaza ko “igihe cy’urubanza rwayo gisohoye.”

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.”

Mu kugwa kwa Nimurodi, ari na ko kugwa kwa mbere kwa Babiloni, intambwe zitatu z’abamarayika batatu na zo zigaragazwa. Bigereranwa n’imvugo ngo “nimugende kuri.”

> 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.

> Isi yose yari ifite ururimi rumwe n’imvugo imwe. Nuko igihe bagendaga bava iburasirazuba, babona ikibaya mu gihugu cya Shinari; bahatura. Maze barabwirana bati: Nimucyo, tubumbe amatafari, tuyatwike neza rwose. Nuko amatafari ababera amabuye, ibumba ry’ibitare ribabera isima. Baravuga bati: Nimucyo, twiyubakire umudugudu n’umunara, umutwe wawo ugerere mu ijuru; kandi twiheshe izina, kugira ngo tudatatanyirizwa hirya no hino ku isi yose. Uwiteka aramanuka ngo arebe uwo mudugudu n’uwo munara abana b’abantu bubakaga. Uwiteka aravuga ati: Dore, abo bantu ni umwe, kandi bose bafite ururimi rumwe; kandi iki ni cyo batangiye gukora. Noneho nta cyo bazabuzwa mu byo batekereza gukora. Nimucyo, tumanuke, tuhahindagurire ururimi rwabo, kugira ngo batumvikana imvugo yabo. Nuko Uwiteka abatatanyiriza aho, hirya no hino ku isi yose; bareka kubaka uwo mudugudu. Ni cyo cyatumye witwa Babeli, kuko ari ho Uwiteka yahindaguriye ururimi rw’abari ku isi bose; kandi ni ho Uwiteka yabatatanyirije hirya no hino ku isi yose. Itangiriro 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.

Kugwa kwa mbere kwa Babuloni, kugaragazwa nka Babeli, kugaragarira mu magambo ngo “ngaho rero,” inshuro eshatu. Abamarayika batatu bose bahagarariwe mu mumarayika wa mbere. Daniyeli igice cya mbere na cyo kigaragaza ubutumwa bw’umumarayika wa mbere, kandi nk’uko byamaze kugaragazwa muri izi nyandiko, urugendo rw’ibigeragezo by’intambwe eshatu rw’ubutumwa bwiza bw’iteka ruboneka mu ntambwe ya mbere, ubwo Daniyeli yanze kurya ibyokurya bya Babuloni, ahubwo agahitamo guha Imana icyubahiro. Ikigeragezo cye cya mbere cyari ikigeragezo cy’umumarayika wa mbere wamanutse mu mateka y’Abamilerite ku wa 11 Kanama 1840 afite agatabo gato, ako Yohana yategetswe kurya.

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.

Hanyuma ahabwa ikigeragezo kigaragara cy’iminsi icumi, cyerekanye itandukaniro hagati y’abaryaga indyo y’i Babuloni n’abo, nka Daniyeli, bahisemo kurya ibinyamisogwe. Ikigeragezo cya kabiri cyabyaye amatsinda abiri, nk’uko byagenze no ku kuza kw’umumarayika wa kabiri mu 1844. Icyo kigeragezo cya kabiri cyakurikiwe n’ikigeragezo cyo ku iherezo ry’imyaka itatu, aho Nebukadinezari yagaragaje urubanza rwe, nk’uko bishushanywa no kuza kw’umumarayika wa gatatu ku wa 22 Ukwakira 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.

Nyuma y’umwuzure, Nowa yategetswe kubaka ibicaniro, kandi igihe yabikoraga ntiyari akwiriye na rimwe gutema cyangwa gutunganya amabuye yakoresheje, kandi ntiyari no gukoresha urusange ku gicaniro cye. Nimurodi, umwigomeke, yakoresheje amatafari n’urusange, yigana mu buryo bw’impimbano igicaniro cy’umubano w’isezerano cyari cyarategetswe gukoreshwa n’abagombaga kongera gutuza isi. Ijambo rya mbere rya “nimugende” mu buhamya bwa Nimurodi rihagarariye “isezerano ry’urupfu” ryashyizweho mu bugome bwo kwigomeka ku butumwa bwa mbere. Ijambo rya kabiri rya “nimugende” rihagarariye iyubakwa ry’umunara (Itorero) n’umujyi (Leta). Iryo jambo rya kabiri rya “nimugende” mu buhamya bwa Nimurodi ryari ihuzwa ry’Itorero na Leta, ari byo busambanyi bwo mu butumwa bwa marayika wa kabiri. Ijambo rya gatatu rya “nimugende” rihagarariye urubanza rwo gutatanya abantu no kubacanganisha ururimi.

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.

Kugwa kwa mbere kwa Babuloni gushushanya ubutumwa bw’umumarayika wa mbere, kandi kugwa kwa kabiri kwa Babuloni mu bigaragarira bibiri bishyiraho ibikubiye mu kugwa kwa Babuloni ya none, gushushanya ubutumwa bw’umumarayika wa kabiri. Bimeze bityo kuko kugwa kwa Babuloni nk’uko byanditswe mu gitabo cya Daniyeli guhagarariye intangiriro n’iherezo, nk’uko n’ubutumwa bw’umumarayika wa kabiri butangazwa mu ntangiriro no mu iherezo by’Adiventizimu. Mushiki wacu White yagaragaje by’umwihariko ko urubanza rwazanwe kuri Belushazari rwari rwarashushanyijwe mbere n’urubanza rwazanwe kuri Nebukadinezari.

> “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.

> “Umutegetsi wa nyuma wa Babuloni, nk’uko byari bimeze mu kimenyetso ku wa mbere wayo, yari agezweho n’iteka ry’Umurinzi mvajuru: ‘Wa mwami we, ... birakubwiwe; ubwami bukuvanyweho.’ Danieli 4:31.” Abahanuzi n’Abami, 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.

Kugwa kwa kabiri kwa Babuloni gufite ikimenyetso cya Alufa na Omega, nk’uko n’ubutumwa bw’umumarayika wa kabiri bukigira. Icyo kimenyetso kigaragazwa no kugwa k’umwami wa mbere n’umwami wa nyuma ba Babuloni. Urubanza no kugwa kwa Nebukadinezari bigaragazwa nk’“ibihe birindwi,” bikaba byerekeza ku “bihe birindwi” byo mu Balewi makumyabiri na gatandatu, kandi no “gutatanywa” mu rubanza no kugwa kwa Nimurodi na byo byerekeza ku “bihe birindwi” byo mu Balewi makumyabiri na gatandatu. Urubanza no kugwa kwa Belushazari bigaragazwa n’inyuguti z’umuriro ziteranya ibihumbi bibiri na magana atanu na makumyabiri, na byo bikerekana iyerekezwa ku “bihe birindwi” byo mu Balewi makumyabiri na gatandatu.

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.

“Gushyira mu bikorwa ubuhanuzi mu buryo butatu” bishyirwaho n’abahamya babiri ba mbere bagaragaza kandi bagashyiraho ibiranga isohozwa rya gatatu kandi rya nyuma. Mu kugwa kwa Babuloni gutatu, ubutumwa nyir’izina bugaragaza kugwa kwa Babuloni ni bwo kandi bugaragaza ihame ishyirwa mu bikorwa ry’ubuhanuzi mu buryo butatu rishingiyeho. Kugwa kwa mbere kubiri kwa Babuloni kugaragaza ibiranga by’ubuhanuzi by’ukugwa kwa gatatu kandi kwa nyuma.

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.

Amateka y’Abamillerite asubirwamo mu buryo buhuje n’inyuguti ku yindi mu mateka ya Future for America. Mu mateka y’Abamillerite, ikusanyirizo ry’amahame William Miller yamenyereye, kandi akoresha kugira ngo ashyireho urwego rw’ukuri yakoresheje atangaza ubutumwa bw’umumarayika wa mbere, ryari ikimenyetso ndangamateka cy’ayo mateka. “Gukoresha ubuhanuzi inshuro eshatu” ni rimwe muri ayo mahame yakusanyijwe muri iyi minsi y’imperuka kugira ngo ashyireho urwego rw’ukuri rurimo ubutumwa bw’umumarayika wa gatatu bumenyekanira.

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.

Ibimenyetso bitatu bya Roma, bifatanije n’ibimenyetso bitatu byo kugwa kwa Babuloni, bifitanye isano ya bugufi, ariko bifite itandukaniro. Indaya ya Tiro, cyangwa Babuloni, isambana n’abami bo mu isi ni umubiri umwe na bo, ariko ibategeka nk’uko Yezebeli yategekaga umwami Ahabu. Roma ya none ni ya nyamaswa ivugwa mu Ibyahishuwe igice cya cumi na karindwi, iyo indaya ya Babuloni ya none yuriraho kandi ikayitegekaho.

We will continue this study in the next article.

Tuzakomeza iki cyigisho mu nyandiko ikurikira.

> “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.’

> “Hanyuma amaso yanjye akurwa ku bwiza, maze nyerekwa abasigaye bari ku isi. Umumarayika arababwira ati: ‘Mbese muzacika ku byago birindwi bya nyuma? Mbese muzajya mu bwiza mukishimira ibyo Imana yateguriye abayikunda kandi bemera kubabara ku bw’Izina ryayo? Niba ari ko biri, mugomba gupfa kugira ngo mubone kubaho. Mwitegure, mwitegure, mwitegure. Mugomba kugira gutegurwa kurushijeho kuba gukomeye kuruta uko mufite ubu, kuko umunsi w’Uwiteka uje, ukaze, ufite umujinya n’uburakari bukomeye, kugira ngo uhindure igihugu umusaka kandi urimburemo abanyabyaha. Mutambire Imana byose. Mushyire byose ku gicaniro cyayo—kamere yanyu, ibyanyu, n’ibindi byose—ibe igitambo kizima. Bizasaba byose kugira ngo umuntu yinjire mu bwiza. Mwibikire ubutunzi mu ijuru, aho umujura atabasha kwegera cyangwa ngo ingese ibwonone. Mugomba gusangira imibabaro ya Kristo hano niba mushaka kuzagabana na We ubwiza bwe hanyuma.’”

> “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.

> “Ijuru ntirizaba irihenze cyane, niturigeraho tunyuze mu mibabaro. Tugomba kwiyangira twese urugendo rwose, gupfa kuri kamere yacu buri munsi, tukareka ko Yesu wenyine agaragara, kandi tugahora duhanga amaso ku bwiza bwe. Nabonye ko abaherutse kwemera ukuri bazagomba kumenya icyo kubabarira Kristo ari cyo, ko bazagira ibigeragezo bazanyuramo bikakaye kandi bibabaza, kugira ngo batungwe kandi babe abakwiriye, binyuze mu mibabaro, kwakira ikimenyetso cy’Imana nzima, kunyura mu gihe cy’amakuba, kubona Umwami mu bwiza bwe, no gutura imbere y’Imana n’abamarayika bera, batunganye.”

> “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.

> “Ubwo nabonaga icyo tugomba kuba cyo kugira ngo tuzaragwe ubwiza, maze nkabona n’ingene Yesu yababajwe cyane kugira ngo atubonere umurage ukungahaye utyo, nasenze ngo tubatizwe mu mibabaro ya Kristo, kugira ngo twe kudohoka imbere y’ibigeragezo, ahubwo tubigumanemo ukwihangana n’ibyishimo, tuzi ibyo Yesu yababajwe, kugira ngo twebwe, kubwo ubukene bwe n’imibabaro ye, tugirwe abakire. Marayika aravuga ati: ‘Mwihakane; mugomba gutera intambwe vuba.’ Bamwe muri twe twabonye igihe cyo kwakira ukuri no gutera imbere intambwe ku yindi, kandi buri ntambwe twateye yaduhaye imbaraga zo gutera ikurikiyeho. Ariko noneho igihe kiri hafi kurangira, kandi ibyo twamaze imyaka twigishwa, bo bazabigomba kwiga mu mezi make. Kandi bazagira n’ibyo kwigombora no kongera kwiga byinshi. Abatazemera kwakira ikimenyetso cy’inyamaswa n’ishusho yayo igihe itegeko rizasohoka, bagomba kugira uyu munsi ugushikama ko kuvuga bati: Oya, ntituzubahiriza urwego rw’inyamaswa.” Early Writings, 67.

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