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# The Book of Daniel - Number Ninety-Five

Buku la Danieli - Nambala Makumi Khumi na Sanu na Chisanu

Unveiling the Prophetic Significance of the Second Angel’s Message

Kuburitsa Zvinorehwa neChiporofita zveShoko reNgirozi yeChipiri

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.

M’mbiri ya kayendedwe ka uthenga wa mngelo woyamba ndi wa mngelo wachitatu womwewo, uthengawo ungafotokozedwe mwachidule ndi uthenga wa mngelo wachiwiri.

> 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.

> Kwaye kwalandela enye ingelosi, isithi, Liwile, liwile iBhabhiloni, elo dolophu likhulu, kuba lonke uhlanga walinathisa iwayini yomsindo wohenyuzo lwalo. IsiTyhilelo 14:8.

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

Ingelosi yesibili iveza ukusetjenziswa kathathu kwesiphorofidi, kulabo abafisa ukubona. Ingelosi yesibili iletha umlayezo wesiphorofidi, begodu umlayezo uthi iBhabhuloni liwile kabili. Ihlathulula iBhabhuloni njengalelo “dorobho elikhulu” elihlathululwa eenhlokweni zelitjhumi nesikhombisa neshumi nesibhozo njengeBhabhuloni lesiKhathi sanamhlanjesi. IBhabhuloni lesiKhathi sanamhlanjesi liwile kabili, begodu ukuwa kwalo kwabangelwa kukuthi lenza zoke iintjhaba “zinathe ilaka lobufebe balo.” Ubufebe balo benziwa namakhosi wephasi. Lobuhlobo balivumela bona lisebenzise amandla wamakhosi elafeba nawo ukuze lifeze “ilaka” lalo, okutjho ukuhlunguphaza elikulethela abantu bakaZimu abathembekileko.

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.”

Waini ni fundisho, na fundisho analoliongoza mataifa yote kulinywa ni fundisho la uongo lidai kwamba kuabudu jua kutazaa amani. Mataifa yote yanakubali “alama” ya mamlaka yake, nayo ni ibada ya jua, kama inavyowakilishwa na ibada ya Jumapili. Kukubaliwa kwa “alama” hiyo na mataifa yote kunaletwa kwa nguvu ya Marekani, lakini hufanyika katika wakati wa kuongezeka kwa vita vinavyoletwa juu ya sayari ya dunia na Ole wa tatu wa Uislamu. Mataifa yanakubali “waini” ya ghadhabu yake, kwa msingi wa ahadi ya “amani na usalama.”

> “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.

> “Kwa hiyo imekuja habari kwamba nimetangaza ya kuwa New York itafagiliwa mbali na wimbi kubwa la bahari? Jambo hili sijawahi kulisema. Nimesema, nilipotazama majengo makubwa yakijengwa huko, ghorofa juu ya ghorofa, ‘Ni matukio ya kutisha jinsi gani yatakayotokea wakati Bwana atakaposimama na kuitikisa nchi kwa kutisha! Ndipo maneno ya Ufunuo 18:1–3 yatatimizwa.’ Sura nzima ya kumi na nane ya Ufunuo ni onyo la yale yajayo juu ya dunia. Lakini sina nuru mahsusi kuhusu yale yatakayokuja juu ya New York, isipokuwa tu kwamba najua siku moja majengo makubwa ya huko yataangushwa kwa kugeuzwa na kupinduliwa kwa uweza wa Mungu. Kutokana na nuru niliyopewa, najua kwamba uharibifu umo duniani. Neno moja kutoka kwa Bwana, mguso mmoja wa uweza wake mkuu, na majengo haya makubwa yataanguka. Matukio yatatokea yenye kutisha ambako hatuwezi hata kuyawazia.” 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.

Ujumbe wa malaika wa pili ulirudiwa tarehe 11 Septemba, 2001, wakati majengo makubwa ya Jiji la New York yalipotupwa chini kwa mguso wa mkono wa Mungu.

> “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).

> “Muporofita anoti, ‘Ndakaona mumwe mutumwa achiburuka kubva kudenga, ane simba guru; uye nyika yakavhenekerwa nekubwinya kwake. Akadanidzira nesimba nenzwi guru, achiti, Bhabhironi guru rawira, rawira, uye rava ugaro hwemadhimoni’ (Zvakazarurwa 18:1, 2). Iri ndiro shoko rimwe chetero rakapiwa nemutumwa wechipiri. Bhabhironi rawira, ‘nokuti rakanwisa marudzi ose waini yokutsamwa youfeve hwaro’ (Zvakazarurwa 14:8). Waini iyoyo chii?—Dzidziso dzaro dzenhema. Rakapa nyika sabata yenhema pachinzvimbo cheSabata yomurayiro wechina, uye rakadzokorora nhema yakatanga kutaurwa naSatani kuna Evha muEdheni—kusafa kwechisikigo kwemweya. Zvikanganiso zvakawanda zvine ukama nazvo rakazviparadzira kwose kwose, ‘richidzidzisa semidzidziso mirayiro yavanhu’ (Mateo 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.

> “Pakutanga apo Jesu akatanga ushumiri Hwake pachena, Akanatsa Tembere kubva mukusvibiswa kwayo kwekuzvidza zvinhu zvitsvene. Pakati pezviito zvokupedzisira zvehushumiri Hwake pakanga pane kunatswa kwechipiri kweTembere. Saizvozvowo, mubasa rokupedzisira rokuyambira nyika, kudanwa kuviri kwakasiyana kunoitwa kumakereke. Shoko romutumwa wechipiri ndere, ‘Rawa, rawa Bhabhironi, guta guru iro, nokuti rakamwisa ndudzi dzose waini yehasha dzoufeve hwaro’ (Zvakazarurwa 14:8). Uye mukuchema kukuru kweshoko romutumwa wechitatu inzwi rinonzwika richibva kudenga richiti, ‘Budai mariri, vanhu vangu, kuti murege kugovana muzvivi zvaro, uye kuti murege kugamuchira matambudziko aro. Nokuti zvivi zvaro zvasvika kudenga, uye Mwari warangarira kusarurama kwaro’ (Zvakazarurwa 18:4, 5).” Selected Messages, bhuku 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.

Pakati pa Seputembala 11, 2001, ndi lamulo la Lamlungu lomwe likubwera posachedwapa ku United States, mavesi atatu oyambirira a Chivumbulutso 18 akukwaniritsidwa, pakuti pa lamulo la Lamlungu ndipamene kuyitanidwa kutuluka mu Babuloni kumayambira.

> “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.

> “Zvakazarurwa 18 zvinonongedzera kunguva iyo, somugumisiro wokuramba yambiro ine zvikamu zvitatu yaZvakazarurwa 14:6–12, kereke inenge yasvika zvizere pachimiro chakaporofitwa nomutumwa wechipiri, uye vanhu vaMwari vachiri muBhabhironi vachadanwa kuti vazviparadzanise nokudyidzana naro. Shoko iri ndiro rokupedzisira richazombopiwa kunyika; uye richazadzisa basa raro. Apo avo ‘vasina kutenda chokwadi, asi vakafarira kusarurama’ (2 VaTesaronika 2:12), vachange vasisiyiwa kuti vagamuchire kunyengerwa kwakasimba nokutenda nhema, ipapo chiedza chechokwadi chichavhenekera pamusoro pavose vane mwoyo yakazarukira kuchigamuchira, uye vana vose vaShe vanoramba vari muBhabhironi vachateerera kudanwa kunoti: ‘Budai mariri, imi vanhu Vangu’ (Zvakazarurwa 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.

Pa mutemo waSabata weSvondo uri kuuya nokukurumidza, vanhu vaimbova verungano yesungano vachagamuchira kunyengedzwa kukuru. Kubva musi wa11 Gunyana 2001, kusvikira kunyengedzwa kukuru kwadururwa pamutemo weSvondo, shoko rengirozi yechipiri rinodzokororwa, uye kurambwa kwaro kunomiririra kurambwa kwe“yambiro ine zvikamu zvitatu yaZvakazarurwa gumi neina, ndima nhanhatu kusvikira gumi nembiri.” Mupfungwa iyi, ngirozi nhatu dzinomiririrwa neshoko rengirozi yechipiri. Shoko rengirozi yechipiri nderekuti: Bhabhironi rawa, rawa, uye shoko rengirozi yechipiri rinoiswa pakati peshoko rokutanga nereshechitatu.

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.”

Chiziviso chezwi rokutanga muna Zvakazarurwa chitsauko chegumi nesere, kudzokororwa kweshoko remutumwa wechipiri, asi chinomirira kurambwa kwemashoko ose matatu evatumwa veZvakazarurwa gumi neina. Shoko remutumwa wechipiri rinomirira mashoko ose matatu, uye rine chiratidzo cheArufa naOmega, nokuti rakaparidzwa munhoroondo yesangano remutumwa wokutanga, uye richaparidzwazve mukufamba kwesangano remutumwa wechitatu. Shoko iri rinoratidza kuti Bhabhironi rawa kaviri, uye mupfungwa iyi youprofita riri kuzivisa “kushandiswa katatu kwechiprofita.”

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.

Kudonha kuviri kwekutanga kweBhabhironi, sezvinomiririrwa neBhabheri neBhabhironi, kunomiririra kudonha kwekupedzisira kweBhabhironi razvino. Kuziviswa kwakapetwa kaviri kwekuwa kweBhabhironi kwakakomberedzwa neshoko rokutanga neshoko rokupedzisira rematenga matatu. Marongerwo emashoko ematenga matatu ane mucherechedzo waArfa naOmega, nokuti shoko rokutanga rinotsanangurwa se“evhangeri isingaperi,” izvo zvinoreva maererano netsananguro yacho kuti iEvhangeri yokusingaperi, kana kuti shoko rimwe chetero reevhangeri renguva dzose. Shoko romutumwa wechitatu ndiro shoko reevhangeri rinoyambira pamusoro pokugamuchira mucherechedzo wechikara; naizvozvo, shoko rokutanga neshoko rechitatu, ari iwo mashoko okutanga neokupedzisira, mashoko mamwe chetewo, nokuti ose ari maviri iEvhangeri.

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.

ആൽഫയും ഒമേഗയും “സത്യം” എന്ന തന്റെ ഒപ്പു ഈ മൂന്നു ദൂതസന്ദേശങ്ങളിന്മേൽ വെച്ചു; കാരണം “സത്യം” എന്നു വിവർത്തനം ചെയ്യപ്പെട്ടിരിക്കുന്ന എബ്രായ പദം അത്ഭുതകരനായ ഭാഷാശില്പി എബ്രായ അക്ഷരമാലയിലെ ആദ്യത്തെയും പതിമൂന്നാമത്തെയും അവസാനത്തെയും അക്ഷരങ്ങൾ സംയോജിപ്പിച്ചുകൊണ്ടാണ് രൂപപ്പെടുത്തിയിരിക്കുന്നത്. “പതിമൂന്ന്” എന്നത് ഒരു പ്രതീകമായി കലാപത്തെ സൂചിപ്പിക്കുന്നു; ബാബിലോണിന്റെ കലാപം അവളുടെ വ്യാജോപദേശങ്ങളാലും വ്യഭിചാരത്താലും പ്രതിനിധീകരിക്കപ്പെടുന്നതായി തിരിച്ചറിയപ്പെടുന്നത് രണ്ടാം സന്ദേശത്തിലാണു. മുമ്പേ സൂചിപ്പിച്ചതുപോലെ, രണ്ടാം സന്ദേശത്തിലും ആൽഫയും ഒമേഗയും ആയിരിക്കുന്നവന്റെ ഒപ്പ് ഉൾക്കൊള്ളപ്പെട്ടിരിക്കുന്നു; കാരണം ന്യായവിധിയുടെ ആരംഭം അറിയിക്കുന്നതിനായി മില്ലറൈറ്റ് ചരിത്രത്തിൽ പ്രഖ്യാപിക്കപ്പെട്ട സന്ദേശം ന്യായവിധിയുടെ സമാപ്തിയെ തിരിച്ചറിയിക്കുന്നതിനായി മൂന്നാം ദൂതന്റെ പ്രസ്ഥാനത്തിൽ ആവർത്തിക്കപ്പെടുന്നു.

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.”

Kudonha kweBhabheri muna Genesi chitsauko gumi nerimwe, ndiko kutaurwa kwokutanga kwekuwa kweBhabhironi, uye uchapupu hwokupandukira kwaNimrod noutsinye hunotakura mucherechedzo weshoko romutumwa wokutanga. Sezvakaratidzwa muzvinyorwa zvakapfuura, mashoko ose matatu avatumwa vatatu anowanikwawo mukati meshoko romutumwa wokutanga. Mushoko romutumwa wokutanga, chirevo chinoti, “ityai Mwari,” chinomirira shoko rokutanga, uye chirevo chinoti, “mumukudze,” chinomirira shoko romutumwa wechipiri. Shoko rechitatu rinowanikwa mukutanga, parinozivisa kuti “nguva yokutongwa kwake yasvika.”

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.”

Mukudonha kwa Nimrodho, uko ndiko kuwa kudonha kokutanga kweBhabhironi, matanho matatu eatumwa vatatu anoonekwawo. Izvi zvinomiririrwa neshoko rokuti “endai ku.”

> 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.

> තවද මුළු පොළොවම එක භාෂාවක්ද එකම කථනයක්ද ඇත්තේය. එවිට ඔවුන් නැගෙනහිරෙන් ගමන් කරමින් සිටියදී, ෂිනාර් දේශයේ තැන්නක් සොයාගෙන, එහි වාසය කළෝය. ඔව්හු එකිනෙකාට කීහ: එන්න, අපි ගඩොල් සාදා හොඳින් පිළිස්සමු. එවිට ඔවුන්ට ගල් වෙනුවට ගඩොල්ද, බදාම වෙනුවට තාරද තිබුණේය. ඔව්හු තවත් කීහ: එන්න, අපි අපට නගරයක්ද, එහි ශිඛරය අහසට ළඟා වන කුළුණක්ද ගොඩනඟා, මුළු පොළොවේ මුහුණත මත අපි විසිර නොයනු පිණිස අපට නාමයක් කරගනිමු. එවිට ස්වාමීන්වහන්සේ මනුෂ්‍ය පුත්‍රයන් ගොඩනඟමින් සිටි නගරයත් කුළුණත් බැලීමට පහළට පැමිණිසේක. ස්වාමීන්වහන්සේ කීසේක: බලව, ජනතාව එකය, ඔවුන් සියල්ලන්ටම එකම භාෂාව ඇත; ඔවුන් කිරීමට ආරම්භ කර ඇත්තේ මෙයය. දැන් ඔවුන් කිරීමට සිතාගත් කිසිවක් ඔවුන්ගෙන් වැළැක්විය නොහැක. එන්න, අපි පහළට ගොස්, ඔවුන් එකිනෙකාගේ කථාව නොතේරුම්ගන්නා ලෙස, එහි ඔවුන්ගේ භාෂාව අවුල් කරමු. එබැවින් ස්වාමීන්වහන්සේ ඔවුන් එතැනින් මුළු පොළොවේ මුහුණත මත විසුරුවා හරිසේක; ඔව්හු නගරය ගොඩනැගීම නවත්වා දැමූහ. එබැවින් එහි නාමය බාබෙල් යැයි කියන ලද්දේය; මක්නිසාද ස්වාමීන්වහන්සේ එහි මුළු පොළොවේ භාෂාව අවුල් කළසේක, සහ එතැනින් ස්වාමීන්වහන්සේ ඔවුන් මුළු පොළොවේ මුහුණත මත විසුරුවා හරිසේක. උත්පත්ති 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.

Kuwa kwekutanga kweBhabhironi, kunomiririrwa seBhabheri, kunoratidzwa mumashoko anoti “go to,” katatu. Ngirozi nhatu dzose dzinomiririrwawo mungirozi yokutanga. Danieri chitsauko chokutanga chinomiririrawo shoko rengirozi yokutanga, uye sezvakamboratidzwa muzvinyorwa izvi, nzira ine matanho matatu yokuedzwa kweevhangeri isingaperi inowanikwa padanho rokutanga, apo Danieri akaramba kudya zvokudya zveBhabhironi, akasarudza panzvimbo pazvo kupa Mwari mbiri. Muedzo wake wokutanga wakanga uri muedzo wengirozi yokutanga yakaburuka munhoroondo yeMillerite musi wa11 Nyamavhuvhu, 1840, ine kabhuku kaduku, iyo Johani akarairwa kuti adye.

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.

Bva nga a nyikiwa xikambelo xo voniwa xa masiku ya khume, lexi kombiseke ku hambana exikarhi ka lava a va dya swakudya swa Babilona, ni lava, ku fana na Daniyele, va hlawuleke ku dya swimila. Xikambelo xa vumbirhi xi humesile mintlawa yimbirhi, hilaha ku fika ka ntsumi ya vumbirhi hi 1844 na kona ku endleke hakona. Xikambelo xexo xa vumbirhi xi landzeriwile hi xikambelo lexi a xi ri emakumu ka malembe manharhu, laha Nebukadnetsara a kombiseke ku avanyisa ka yena, hilaha leswi swi yimeleriweke hakona hi ku fika ka ntsumi ya vunharhu hi 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.

Pashure pemafashamo, Nowa akaudzwa kuti avake maaritari, uye pakuita saizvozvo aisafanira kutema kana kuveza matombo aaishandisa, uye aisafanirawo kushandisa dhaka paaritari yake. Nimrod mupanduki akashandisa zvidhinha nedhaka, achitevedzera nhema aritari yehukama hwesungano yakanga yarairwa kuti ishandiswe navaya vaizadzazve nyika navanhu. “Handei” yokutanga muuchapupu hwaNimrod inomirira “sungano yerufu” yakaumbwa mukupandukira shoko rokutanga. “Handei” yechipiri inomirira kuvakwa kweshongwe (Kereke) neguta (Nyika). “Handei” yechipiri muuchapupu hwaNimrod yakanga iri kubatanidzwa kweKereke neNyika, uko kuri upombwe hweshoko romutumwa wechipiri. “Handei” yechitatu yakamiririra kutonga kwokuparadzira vanhu nokuvhiringidza mutauro.

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.

Kuwa kwa kwanza kwa Babeli ni mfano wa ujumbe wa malaika wa kwanza, na kuwa kwa pili kwa Babeli katika mafunuo mawili yanayoanzisha vipengele vya kuanguka kwa Babeli wa kisasa, ni mfano wa ujumbe wa malaika wa pili. Hivyo ndivyo ilivyo, kwa maana kuanguka kwa Babeli kama kulivyoandikwa katika kitabu cha Danieli kunawakilisha mwanzo na mwisho, vivyo hivyo na ujumbe wa malaika wa pili unaotangazwa katika mwanzo na mwisho wa Uadventista. Dada White alibainisha wazi kwamba hukumu iliyomjia Belshaza ilikuwa imefananishwa na hukumu iliyomjia Nebukadneza.

> “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.

> “Kumambo wokugcina weBhabhiloni, njengokwakungokomfanekiso kowokuqala walo, kwafika isigwebo soMlindi wobuNkulunkulu: ‘O nkosi, ... kuthiwa kuwe; Umbuso usukile kuwe.’ Danyela 4:31.” Abaprofethi naMakhosi, 533.

The second fall of Babylon has the signature of Alpha and Omega, as does the second angel’s message. The signature is represented by the fall of the first and the last kings of Babylon. Nebuchadnezzar’s judgment and fall is represented as “seven times,” which is a reference to the “seven times” of Leviticus twenty-six, and the “scattering” in Nimrod’s judgment and fall is also a reference to the “seven times” of Leviticus twenty-six. Belshazzar’s judgment and fall is represented by the fiery letters that add up to twenty-five hundred and twenty, also identifying a reference to the “seven times,” of Leviticus twenty-six.

Ukuwa kwa pili kwa Babeli kuna sahihi ya Alfa na Omega, kama ulivyo ujumbe wa malaika wa pili. Sahihi hiyo inawakilishwa na kuanguka kwa wafalme wa kwanza na wa mwisho wa Babeli. Hukumu na kuanguka kwa Nebukadneza kunawakilishwa kama “nyakati saba,” jambo ambalo ni rejeo la “nyakati saba” za Mambo ya Walawi ishirini na sita; na “kutawanywa” katika hukumu na kuanguka kwa Nimrodi pia ni rejeo la “nyakati saba” za Mambo ya Walawi ishirini na sita. Hukumu na kuanguka kwa Belshaza kunawakilishwa na herufi za moto ambazo jumla yake ni elfu mbili mia tano na ishirini, zikionyesha pia rejeo la “nyakati saba” za Mambo ya Walawi ishirini na sita.

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.

“uprofita ianomsebenzi kathathu” usungulwa ngofakazi ababili bokuqala abachaza futhi bamisela izimpawu zokugcwaliseka kwesithathu nokokugcina. Ngokuwela kathathu kweBhabhiloni, lowo kanye umyalezo ochaza ukuwa kweBhabhiloni ubuye uchaze nomthetho okwakhelwe phezu kwawo uphrofita onomsebenzi kathathu. Ukuwa okubili kokuqala kweBhabhiloni kuchaza izimpawu zesiprofetho zokuwa kwesithathu nokokugcina.

The Millerite history is repeated to the very letter in the history of Future for America. In Millerite history a compilation of rules which William Miller became familiar with, and employed to establish the framework of truth he used to present the message of the first angel, was a waymark of that history. A “triple application of prophecy” is one of the rules that has been compiled in these last days to establish the framework of truth in which the message of the third angel is identified.

Nhoroondo yeMillerite inodzokororwa kusvika patsamba chaiyo munhoroondo yeFuture for America. Munhoroondo yeMillerite, kuunganidzwa kwemitemo kwakazivikanwa naWilliam Miller, uye kwaakashandisa kusimbisa hwaro hwechokwadi hwaakashandisa pakuratidza shoko remutumwa wokutanga, kwaiva chiratidzo chenzira munhoroondo iyoyo. “Kushandiswa katatu kwechiporofita” ndeimwe yemitemo yakaunganidzwa mumazuva ano okupedzisira aya kuti isimbise hwaro hwechokwadi umo shoko remutumwa wechitatu rinozivikanwa.

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.

Kuratidzwa kutatu kweRoma, kwakabatanidzwa nekuratidzwa kutatu kwekuwa kweBhabhironi, kune ukama hwepedyo, asi kune misiyano. Hure reTire, kana kuti Bhabhironi, rinoita upombwe nemadzimambo enyika, inyama imwe nawo, asi rinotonga pamusoro pamadzimambo iwayo sezvakaita Jezebheri paakatonga pamusoro pamambo Ahabhi. Roma yazvino ndiyo chikara cheZvakazarurwa 17 chinotasvwa nehure reBhabhironi razvino uye chainotonga pamusoro pacho.

We will continue this study in the next article.

Tichaenderera mberi nefundiso iyi muchinyorwa chinotevera.

> “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.’

> “ତାପରେ ମୋର ଦୃଷ୍ଟି ମହିମାରୁ ହଟାଯାଇ, ପୃଥିବୀରେ ଅବଶିଷ୍ଟ ଥିବା ଲୋକମାନଙ୍କ ଦିଗରେ ଆଙ୍କି ଦେଖାଯାଇଲି। ଦୂତ ସେମାନଙ୍କୁ କହିଲେ, ‘ତୁମେ କି ସାତଟି ଶେଷ ମହାମାରୀରୁ ପଳାଇବାକୁ ଚାହୁଁଛ? ତୁମେ କି ମହିମାକୁ ପ୍ରବେଶ କରି, ଯେମାନେ ତାଙ୍କୁ ଭଲପାଆନ୍ତି ଓ ତାଙ୍କ ନାମର କାରଣରେ ଯନ୍ତ୍ରଣା ସହିବାକୁ ପ୍ରସ୍ତୁତ, ସେମାନଙ୍କ ପାଇଁ ଈଶ୍ୱର ଯାହା ପ୍ରସ୍ତୁତ କରିଛନ୍ତି, ସେସବୁରେ ଆନନ୍ଦ ଭୋଗ କରିବାକୁ ଚାହୁଁଛ? ଯଦି ତେଣୁ, ତେବେ ଜୀବନ ପାଇବା ପାଇଁ ତୁମେ ମରିବାକୁ ହେବ। ପ୍ରସ୍ତୁତ ହୁଅ, ପ୍ରସ୍ତୁତ ହୁଅ, ପ୍ରସ୍ତୁତ ହୁଅ। ଏବେ ଯେପରି ପ୍ରସ୍ତୁତି ତୁମର ଅଛି, ତାହାଠାରୁ ବହୁତ ବଡ଼ ପ୍ରସ୍ତୁତି ତୁମେ ରଖିବାକୁ ହେବ; କାରଣ ପ୍ରଭୁଙ୍କ ଦିନ ଆସୁଛି—କ୍ରୋଧ ଓ ପ୍ରଚଣ୍ଡ ରୋଷ ସହିତ ନିଷ୍ଠୁର—ଦେଶକୁ ଉଜାଡ଼ କରିବା ପାଇଁ ଓ ସେଥିରୁ ପାପୀମାନଙ୍କୁ ନାଶ କରିବା ପାଇଁ। ସମସ୍ତ କିଛିକୁ ଈଶ୍ୱରଙ୍କ ପାଇଁ ବଳିଦାନ କର। ସବୁକିଛି ତାଙ୍କ ବେଦୀରେ ରଖ—ନିଜକୁ, ସମ୍ପତ୍ତିକୁ, ଏବଂ ସମସ୍ତକୁ—ଏକ ସଜୀବ ବଳି ଭାବେ। ମହିମାରେ ପ୍ରବେଶ କରିବା ପାଇଁ ସମସ୍ତ କିଛି ଲାଗିବ। ନିଜମାନଙ୍କ ପାଇଁ ସ୍ୱର୍ଗରେ ଧନ ସଞ୍ଚୟ କର, ଯେଠାକୁ କୌଣସି ଚୋର ନିକଟେ ଆସିପାରେ ନାହିଁ, ନାହିଁଲେ ଝରା ତାହାକୁ ନଷ୍ଟ କରିପାରେ। ଯଦି ପରେ ତାଙ୍କ ମହିମାରେ ତାଙ୍କ ସହଭାଗୀ ହେବାକୁ ଚାହୁଁଛ, ତେବେ ଏଠାରେ ତୁମେ ଖ୍ରୀଷ୍ଟଙ୍କ ଦୁଃଖଭୋଗର ସହଭାଗୀ ହେବାକୁ ହେବ।’”

> “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.

> “Mbingu itakuwa ya gharama nafuu vya kutosha, ikiwa tutaipata kwa njia ya mateso. Ni lazima tujinyime nafsi katika njia yote, tufe kwa nafsi kila siku, tumwache Yesu peke yake aonekane, na tuendelee kuliona utukufu Wake daima. Nikaona kwamba wale ambao katika siku za karibuni wameikumbatia kweli wangepaswa kujua maana ya kuteseka kwa ajili ya Kristo, kwamba wangekuwa na majaribu ya kupitia yaliyo makali na yanayochoma, ili wapate kutakaswa na kufanywa wanaofaa kwa njia ya mateso kuipokea muhuri wa Mungu aliye hai, kupita katika wakati wa taabu, kumwona Mfalme katika uzuri Wake, na kukaa mbele za Mungu na za malaika safi, watakatifu.

> “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.

> “මහිමය උරුම කරගැනීම සඳහා අප කෙසේ විය යුතුදැයි මම දුටු විට, එසේම අපට එතරම් සම්පන්න උරුමයක් ලබාදෙන පිණිස යේසුස් කොපමණ දුක් වින්දේදැයි දුටු විට, අප ක්‍රිස්තුස්ගේ දුක්විඳීම් තුළට බව්තීස්ම කරනු ලැබෙන ලෙසත්, පරීක්ෂාවන් ඉදිරියේ අප පසුබට නොවී, ඉවසීමෙන් හා ප්‍රීතියෙන් ඒවා දරාගන්නා ලෙසත් මම යාච්ඤා කළෙමි; මන්ද, උන්වහන්සේගේ දුප්පත්කමත් දුක්විඳීම්ත් මඟින් අප පොහොසත් කරනු ලැබීමට, යේසුස් කොපමණ දුක් වින්දේදැයි අපි දනිමු. දූතයා මෙසේ කීවේය: ‘ස්වයං නිකා දමන්න; ඔබ වේගයෙන් පියවර තැබිය යුතුය.’ අප අතරින් සමහරුන්ට සත්‍යය ලබාගෙන පියවරෙන් පියවර ඉදිරියට යාමට කාලය ලැබී තිබේ; අප ගත් සෑම පියවරක්ම ඊළඟ පියවර ගන්න අපට ශක්තිය දුන්නේය. නමුත් දැන් කාලය බොහෝ දුරට අවසානයට පැමිණ ඇත; අප වසර ගණනාවක් තුළ ඉගෙනගත් දේ ඔවුන් මාස කිහිපයක් තුළ ඉගෙනගත යුතු වනු ඇත. ඔවුන්ට අමතක කළ යුතු දේවල් බොහෝමයක්ද, නැවත ඉගෙනගත යුතු දේවල් බොහෝමයක්ද ඇත. නියෝගය ප්‍රකාශයට පත් කරන විට මෘගයාගේ ලකුණත් ඔහුගේ රූපයත් පිළිගැනීමට අකමැති වන්නෝ, දැන්ම ස්ථිර තීරණයක් තබා මෙසේ කියා සිටිය යුතුය: නැත, අපි මෘගයාගේ ආයතනය සලකා නොබලමු.” Early Writings, 67.

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