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# The Book of Daniel - Number Ninety-Five

Kitaabka Daanyeel - Tirada Sagaashan iyo Shan

Unveiling the Prophetic Significance of the Second Angel’s Message

Muujinta Muhiimadda Nebiyadeed ee Farriinta Malaa’igta Labaad

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.

Taariikhda dhaq-dhaqaaqa malaa’igta koowaad iyo tan saddexaad labadaba, farriinta waxaa lagu soo koobi karaa farriinta malaa’igta labaad.

> 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.

> Markaasaa waxaa daba yimid malaa’ig kale oo leh, Baabuloon way dhacday, way dhacday, magaaladaas weyn, maxaa yeelay iyadu quruumaha oo dhan waxay ka cabbisay khamriga cadhada sinadeeda. Muujintii 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.

Malaa’igta labaad wuxuu aqoonsanayaa adeegsiga saddexleyda ah ee waxsii sheegidda, kuwa doonaya inay arkaan aawadood. Malaa’igta labaad waxay soo bandhigaysaa farriin waxsii sheegid ah, farriintuna waa in Baabuloon laba jeer dhacday. Waxay aqoonsanaysaa Baabuloon inay tahay “magaaladaas weyn” oo cutubyada toddoba iyo tobnaad iyo siddeed iyo tobnaad lagu aqoonsado inay tahay Baabuloon-ta Casriga ah. Baabuloon-ta Casriga ah laba jeer bay dhacday, dhicitaankeedana waxaa keenay inay quruumaha oo dhan ka dhigtay inay “cabbaan cadhada sinooyinkeeda.” Sinooyinkeedu waxaa la fuliyey iyadoo la leh boqorrada dhulka. Xidhiidhkaasu wuxuu u saamaxay inay adeegsato xoogga boqorradii ay la sinnaysatay si ay u fuliso “cadhadeeda,” taas oo ah silcinta ay ku keento dadka aaminka ah ee Ilaah.

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.”

Khamrigu waa caqiido, oo caqiidada ay quruumaha oo dhan u hoggaamiso inay ka cabbaan waa caqiidada beenta ah ee ku andacoota in qorraxda la caabudo ay nabad dhalin doonto. Quruumaha oo dhammu waxay aqbalaan “calaamadda” amarkeeda, taas oo ah caabudidda qorraxda, sida ay u metesho cibaadada Axadda. Aqbalaadda quruumaha oo dhan ee “calaamaddaas” waxaa keena awoodda Maraykanka, hase ahaatee taas waxaa la sameeyaa xilliga dagaalka isa soo taraya ee meeraha dhulka lagu soo dejinayo hoogga saddexaad ee Islaamka. Quruumuhu waxay aqbalaan “khamriga” cadhadeeda, iyagoo ku salaynaya ballanqaad “nabad iyo ammaan” ah.

> “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.

> “Haddaba ma waxa imanaya hadalkii aan ku sheegay in New York lagu xaaqi doono hir weyn oo badeed? Tan weligay maan odhan. Waxaan idhi, anigoo eegaya dhismayaasha waaweyn ee halkaas ka kacaya, dabaqba dabaqa ka sarreeya, ‘Muuqaallo aad u cabsi badan ayaa dhici doona marka Rabbigu u kaco inuu dhulka si weyn u gariiriyo! Markaas ereyada Muujintii 18:1–3 way rumoobi doonaan.’ Dhammaan cutubka siddeed iyo tobnaad ee Muujintii waa digniin ku saabsan waxa dhulka ku soo socda. Laakiin iftiin gaar ah kama haysto waxa ku soo socda New York, marka laga reebo inaan ogahay in maalin maalmaha ka mid ah dhismayaasha waaweyn ee halkaas yaalla lagu soo ridi doono rogrogashada iyo afgembinta xoogga Ilaah. Sida iftiinka la i siiyey iga muuqata, waxaan ogahay in halaag dunida ku jiro. Hal eray oo Rabbiga ka yimaadda, hal taabasho oo xooggiisa weyn ah, oo dhismayaashan waaweyn way soo dhici doonaan. Muuqaallo ayaa dhici doona oo cabsiintooda aynaan qiyaasi karin.” 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.

Farriintii malaa’igta labaad ayaa mar kale lagu celiyey Sebtembar 11, 2001, markii dhismayaashii waaweynaa ee Magaalada New York hoos loo tuuray taabasho ka timid gacanta Ilaah.

> “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).

> Nabigu wuxuu leeyahay, “Waxaan arkay malaa’ig kale oo samada ka soo degaysa, iyadoo leh awood weyn; oo dhulkuna wuxuu ka iftiimay ammaanteedii. Oo waxay ku qaylisay cod xoog leh, iyadoo leh, Baabuloon tii weynayd way dhacday, way dhacday, oo waxay noqotay hoyga jinniyada” (Muujintii 18:1, 2). Tanu waa isla farriintii uu bixiyey malaa’igtii labaad. Baabuloon way dhacday, “maxaa yeelay quruumaha oo dhan waxay ka cabbisay khamriga cadhada sinadeeda” (Muujintii 14:8). Waa maxay khamrigaasu?—Waa caqiidooyinkeeda beenta ah. Waxay dunida siisay sabti been ah meeshii Sabtida amarka afraad, oo waxay ku celcelisay beentii Shaydaanku markii ugu horraysay Xaawo ugu sheegay Ceeden—aan-dhimashada dabiiciga ah ee nafta. Khaladaad badan oo la mid ah ayay meel fog iyo meel dhow ku faafisay, iyada oo “waxay wax u baraysaa sidii caqiidooyin amarrada dadka” (Matayos 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.

> “Markii Ciise bilaabay adeeggiisii guud, wuxuu Macbudka ka nadiifiyey xumaantii quduus-dhaca ahayd ee lagu wasakheeyey. Falalkii ugu dambeeyey ee adeeggiisa ka mid ahaa nadiifintii labaad ee Macbudka. Sidaas oo kale, shaqada ugu dambaysa ee digniinta dunida, laba baaq oo kala duwan ayaa loo jeediyaa kaniisadaha. Farriinta malaa’igta labaad waa, ‘Baabuloon way dhacday, way dhacday, magaaladii weynayd, maxaa yeelay quruumaha oo dhan waxay ka cabbisay khamriga cadhada sinadeeda’ (Muujintii 14:8). Oo qaylada weyn ee farriinta malaa’igta saddexaad waxaa samada laga maqlayaa cod leh, ‘Ka soo baxa iyada, dadkaygow, inaydaan dembiyadeeda la wadaagin, oo aydaan belaayooyinkeeda u qaadan. Waayo, dembiyadeedu waxay gaadheen ilaa samada, oo Ilaahna xumaatooyinkeedii wuu soo xusuustay’ (Muujintii 18:4, 5).” Selected Messages, book 2, 118.

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

Inta u dhexaysa Sebtembar 11, 2001, iyo sharciga Axadda ee dhawaan ka iman doona Maraykanka, saddexda aayadood ee ugu horreeya ee Muujintii siddeed iyo tobnaad way rumoobaan, waayo waa marka la gaadho sharciga Axadda in wicitaankii ka bixidda Baabuloon uu bilaabmo.

> “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.

> “Muujintii 18 waxay tilmaamaysaa wakhtiga marka, iyadoo ay ka dhalatay diidmada digniinta saddex-geesoodka ah ee Muujintii 14:6–12, kaniisaddu ay si buuxda u gaadhi doonto xaaladdii uu malaa’igtii labaad sii sheegay, oo dadka Ilaah ee weli Baabuloon ku jira lagu wici doono inay ka soocmaan wadaaggeeda. Farriintan waa tii ugu dambaysay ee abid dunida la siin doono; oo waxay dhammaystiri doontaa shaqadeeda. Markii kuwa ‘aan runta rumaysan, laakiin ku farxay xaqdarrada’ (2 Tesaloniika 2:12), loo dayn doono inay qaataan dhalanteed xoog leh oo ay beenta rumaystaan, markaas iftiinka runta ayaa u ifi doona dhammaan kuwa qalbiyadoodu u furan yihiin inay aqbalaan, oo carruurta Rabbiga oo dhan ee Baabuloon ku hadhayna way maqli doonaan baaqa: ‘Ka soo baxa iyada, dadkaygiiyow’ (Muujintii 18:4).” Murankii Weynaa, 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.

Xeerka Axadda ee dhowaan imanaya, dadkii axdiga hore waxay heli doonaan marin-habaabin xoog leh. Laga bilaabo Sebtembar 11, 2001, ilaa marinka-habaabinta xoogga leh lagu shubo xeerka Axadda, farriintii malaa’igta labaad waa la soo celiyaa, diidmadu na waxay ka dhigan tahay diidmada “digniinta saddex-geesoodka ah ee Muujintii afar iyo toban, aayadaha lix ilaa laba iyo toban.” Macnahan, saddexda malaa’igood waxaa lagu matalaa farriinta malaa’igta labaad. Farriinta malaa’igta labaad waxay tahay, Baabuloon waa dhacday, waa dhacday, farriinta malaa’igta labaadna waxaa la dhigay farriinta kowaad iyo tan saddexaad dhexdooda.

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.”

Ku dhawaaqidda codka kowaad ee Muujintii cutubka siddeed iyo tobnaad waa ku celin farriintii malaa’igta labaad, hase yeeshee waxay metelaysaa diidmada saddexda malaa’igood oo dhan ee Muujintii afar iyo tobnaad. Farriinta malaa’igta labaad waxay meteshaa saddexda farriimood oo dhan, waxaana ku dul yaal saxiixa Alfa iyo Oomega, waayo waxaa lagu dhawaaqay taariikhda dhaqdhaqaaqii malaa’igta kowaad, dabadeedna mar kale ayaa lagu dhawaaqi doonaa dhaqdhaqaaqa malaa’igta saddexaad. Farriintu waxay caddaynaysaa in Baabuloon laba jeer dhacday, oo macnahan nebiyadeedna waxay tilmaamaysaa “adeegsi saddex-geesood ah oo wax sii sheegidda.”

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.

Labadii jeer ee ugu horreeyey ee Baabuloon dhacday, sida ay u matalaan Baabel iyo Baabuloon, waxay astaan u yihiin dhicitaanka ugu dambeeya ee Baabuloonta casriga ah. Ku dhawaaqidda laba-geesoodka ah ee dhicitaanka Baabuloon waxa xad u ah farriinta kowaad iyo tan ugu dambaysa ee saddexda malaa’igood. Qaab-dhismeedka saddexda malaa’igood waxa ku yaal summadda Alfa iyo Oomeega, waayo farriinta kowaad waxaa lagu aqoonsadaa “injiilka weligiis ah,” taas oo qeexitaan ahaan ka dhigan in uu yahay injiilka daa’imka ah, ama isla farriinta injiilka ah ee waqtiyada oo dhan. Farriinta malaa’igta saddexaadna waa farriinta injiilka ee ka digaysa in la qaato summadda bahalka, sidaas darteed farriinta kowaad iyo farriinta saddexaad, oo ah farriimaha ugu horreeya iyo ugu dambeeya, waa isla farriimo isku mid ah, maxaa yeelay labaduba waa injiilka.

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

Alfa iyo Oomeega ayaa saddexda farriimood dushooda ku dhigay saxiixiisa ah “Runta,” waayo erayga Cibraaniga ah ee loo tarjumay “run,” waxaa Abuuray Af-yaqaanka Cajiibka ah isagoo isku daray xarfaha koowaad, saddex iyo tobnaad, iyo ugu dambeeya ee alifbeetada Cibraaniga. “Saddex iyo toban” calaamad ahaan waxay u taagan tahay fallaagayn, oo waa farriinta labaad tan lagu aqoonsado fallaagada Baabuloon, sida ay u metelaan caqiidooyinkeeda beenta ah iyo sinooyinkeeda. Sida horeba loo xusay, farriinta labaadna sidoo kale waxay sidataa saxiixa Alfa iyo Oomeega, waayo farriintii lagu dhawaaqay taariikhda Milleriyiinta si loo ogeysiiyo furitaanka xukunka ayaa mar kale lagu celiyaa dhaqdhaqaaqa malaa’igta saddexaad si loo aqoonsado xidhitaanka xukunka.

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.”

Dhicitaankii Baabel ee ku qoran Bilowgii cutubka kow iyo tobnaad, waa tixraacii ugu horreeyey ee ku saabsan dhicitaanka Baabuloon, markhaatigii fallaagada gacan-sarraynta leh ee Nimrodna wuxuu xambaarsan yahay astaanta farriinta malaa’igta kowaad. Sida lagu muujiyey maqaalladii hore, saddexda farriimood ee saddexda malaa’igood dhammaantood waxay sidoo kale ku jiraan farriinta malaa’igta kowaad. Farriinta malaa’igta kowaad gudaheeda, oraahda ah, “Ilaah ka cabsada,” waxay matalaysaa farriinta kowaad, oraahda ahna, “ammaan siiya,” waxay matalaysaa farriinta malaa’igta labaad. Farriinta saddexaadna tan kowaad ayaa laga helaa, markay ku dhawaaqayso in “saacaddii xukunkiisu timid.”

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.”

Hoos-u-dhaca Nimrod, oo ah hoos-u-dhicii ugu horreeyey ee Baabuloon, ayaa sidoo kale lagu gartaa saddexda tallaabo ee saddexda malaa’igood. Waxaa lagu muujiyey oraahda “kaalaya.”

> 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.

> Dhulka oo dhammuna waxay lahayd af keliya iyo hadal keliya. Oo waxay noqotay, markay bari ka soo safreen, inay bannaan ka heleen dalka Shinar; halkaasayna degeen. Oo waxay isu yidhaahdeen, Kaalaya, aynu leben samaysanno, oo si fiican u gubno. Oo leben bay dhagax u lahaayeen, dhoobo daamur lehna waxay u lahayd malaas. Oo waxay yidhaahdeen, Kaalaya, aynu dhisanno magaalo iyo munaarad, oo dusheedu samada gaadho; oo aynu magac samaysanno, yaanaynu ku kala firidhsamin dhulka dushiisa oo dhan. Markaasaa Rabbigu soo degay inuu arko magaalada iyo munaaradda ay binu-aadmigu dhisayeen. Oo Rabbigu wuxuu yidhi, Bal eega, dadku waa isku mid, afkooduna waa wada mid; oo tan bay bilaabeen inay sameeyaan; oo haatan wax kasta oo ay ku tashadaan inay sameeyaan lagama hor joogsan doono. Kaalaya, aynu degno, oo halkaas aynu ku qasno afkooda, si aanay hadalka midba midka kale u garan. Sidaas daraaddeed Rabbigu halkaasuu kaga kala firdhiyey dhulka dushiisa oo dhan; oo way ka joogsadeen dhisiddii magaalada. Sidaas daraaddeed magaceeda waxaa loo bixiyey Baabel; maxaa yeelay Rabbigu halkaasuu ku qasay afkii dadka dunida oo dhan; oo halkaas ayuu Rabbigu kaga kala firdhiyey dhulka dushiisa oo dhan. Bilowgii 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.

Dhicitaankii ugu horreeyey ee Baabuloon, oo loo metelay Baabel, waxaa lagu muujiyey oraahda “go to,” saddex jeer. Saddexda malaa’igood dhammaantood waxaa lagu metelay malaa’igta kowaad. Cutubka koowaad ee Daanyeel isaguna wuxuu metelaa farriinta malaa’igta kowaad, oo sida hore loogu aqoonsaday maqaalladan, habka imtixaanka ee saddexda tallaabo leh ee injiilka weligiis ah waxaa laga helaa tallaabada kowaad, markii Daanyeel diiday inuu cuno cuntadii Baabuloon, oo halkii uu ka dooran lahaa inuu Ilaah ammaan siiyo. Imtixaankiisii ugu horreeyey wuxuu ahaa imtixaankii malaa’igta kowaad oo ku soo degtay taariikhdii Millerite-ka 11-ka Agoosto, 1840, iyadoo wadata buug yar, kaas oo Yooxanaa lagu amray inuu cuno.

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.

Markaas dabadeed waxaa la siiyey tijaabo muuqaal ah oo toban maalmood ah, taas oo muujisay kala sooc u dhexeeya kuwii cunay cuntadii Baabuloon iyo kuwii, sida Daanyeel, doortay inay cunaan digir iyo khudaar. Tijaabadii labaad waxay soo saartay laba dabaqadood, sida ay u samaysay imaatinkii malaa’igtii labaad sannadkii 1844. Tijaabadaas labaad waxaa ku xigtay tijaabadii dhammaadka saddexda sannadood, halkaas oo Nebukhadneeser ku muujiyey xukunkiisa, sida uu u metelay imaatinkii malaa’igtii saddexaad 22-kii Oktoobar, 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.

Daadkii dabadii, Nuux waxaa lagu amray inuu dhiso meelo allabari, oo markuu sidaas samaynayana aanu marnaba jarin ama qorin dhagaxyada uu isticmaalayo, mana uu adeegsanayn dhoobo isku dhejisa meeshiisa allabari. Nimrodkii fallaagada ahaa wuxuu isticmaalay leben iyo dhoobo isku dhejisa, isagoo been-abuuraya meesha allabariga ee xidhiidhka axdiga ee la amray in ay adeegsadaan kuwii dib u deggayey dhulka. “Kaalaya” kii ugu horreeyey ee markhaatifurka Nimrod wuxuu metelayaa “axdi dhimasho” oo lagu sameeyey fallaagow ka dhan ah farriintii ugu horraysay. “Kaalaya” kii labaad wuxuu metelayaa dhismaha munaarad (Kaniisad) iyo magaalo (Dawlad). “Kaalaya” kii labaad ee markhaatifurka Nimrod wuxuu ahaa isku darka Kaniisadda iyo Dawladda, kaas oo ah sinooyinkii farriinta malaa’igta labaad. “Kaalaya” kii saddexaad wuxuu metelayay xukunkii lagu kala firdhiyey dadka oo afafkiina lagu khalday.

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.

Dhicitaankii ugu horreeyey ee Baabuloon wuxuu tusaale u yahay farriinta malaa’igta kowaad, dhicitaankii labaadna ee Baabuloon, ee ku jira labadii muuqaal ee dhidibada u taagay qaybaha dhicitaanka Baabuloonka casriga ah, wuxuu tusaale u yahay farriinta malaa’igta labaad. Sidaas bay tahay, waayo dhicitaankii Baabuloon sida ku qoran kitaabka Daanyeel wuxuu matalaa bilow iyo dhammaad, sidaas oo kalena farriinta malaa’igta labaad oo lagu dhawaaqo bilowga iyo dhammaadka Adventism-ka. Sister White si gaar ah ayay u aqoonsatay in xukunkii lagu soo dejiyey Belshaasar uu ahaa mid lagu sii tusaaleeyey xukunkii lagu soo dejiyey Nebukadnesar.

> “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.

> “Boqorkii ugu dambeeyey ee Baabuloon, sidii tusaale ahaan kii ugu horreeyeyba, ayaa ku timid xukunkii Ilaah ee Ilaaliyaha ahaa: ‘Boqorow, … adigaa lagula hadlayaa; boqortooyadii waa lagaa qaaday.’ Daanyeel 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.

Dhicitaankii labaad ee Baabuloon wuxuu xambaarsan yahay saxiixa Alfa iyo Oomeega, sidaas oo kale farriinta malaa’igta labaadna. Saxiixaasi waxaa lagu muujiyey dhicitaankii boqorkii ugu horreeyey iyo kii ugu dambeeyey ee Baabuloon. Xukunkii iyo dhicitaankii Nebukhadnesar waxaa lagu metelay “toddoba wakhti,” taas oo tixraac u ah “toddobada wakhti” ee Laawiyiintii labaatan iyo lix, “kala firdhintii” xukunka iyo dhicitaankii Nimroodna sidoo kale waa tixraac ku saabsan “toddobada wakhti” ee Laawiyiintii labaatan iyo lix. Xukunkii iyo dhicitaankii Belshaasar waxaa lagu metelay xuruuftii dabka ahayd ee isu geynaysa laba kun iyo shan boqol iyo labaatan, taas oo iyaduna caddaynaysa tixraac ku saabsan “toddobada wakhti” ee Laawiyiintii labaatan iyo lix.

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.

“Ku-dhaqan-saddexle oo wax sii sheegid ah” waxaa dhidibbo u taaga labadii markhaati ee ugu horreeyey, kuwaas oo aqoonsada oo dhidibbo u taaga astaamaha rumoobidda saddexaad oo ah tan ugu dambaysa. Saddexda dhicid ee Baabuloon, farriinta qudheeda ee aqoonsata dhicidda Baabuloon, waxay sidoo kale aqoonsataa qaanuunka ay ku salaysan tahay ku-dhaqan-saddexlaha wax sii sheegiddu. Labada dhicid ee ugu horreeya ee Baabuloon waxay aqoonsadaan astaamaha wax sii sheegidda ee dhicidda saddexaad oo ah tan ugu dambaysa.

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.

Taariikhdii Millerite si xaraf‑xaraf ah ayaa loogu soo celiyey taariikhda Future for America. Taariikhda Millerite, ururin xeerar ah oo uu William Miller si fiican u bartay oo uu u adeegsaday inuu ku dhiso qaab‑dhismeedka runta ee uu ku soo bandhigay farriintii malaa’igta koowaad, waxay ahayd calaamad‑jidka taariikhdaas. “Adeegsi saddex‑laab ah oo waxsii‑sheegid ah” waa mid ka mid ah xeerarkii la ururiyey maalmahan ugu dambeeya si loo dhiso qaab‑dhismeedka runta ee dhexdeeda lagu aqoonsado farriinta malaa’igta saddexaad.

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.

Saddexda muuqaalladood ee Rooma, oo ay la socdaan saddexda muuqaalladood ee dhicitaankii Baabuloon, si dhow bay isugu xidhan yihiin, hase yeeshee waxay leeyihiin kala duwanaanshooyin. Dhilladii Turos, ama Baabuloon, oo sinaysata boqorrada dhulka, waa jidh qudha iyaga la ah, laakiinse iyada ayaa boqorradaas u talisa sida Yesebeel ugu talin jirtay boqor Axaab. Rooma casriga ah waa bahalkii Muujintii toddoba iyo tobnaad oo dhillada Baabuloonta Casriga ahi fuushan tahay oo ay ka taliso.

We will continue this study in the next article.

Waxaannu daraasaddan ku sii wadi doonnaa maqaalka xiga.

> “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.’

> “Markaas indhahaygii waxaa laga jeediyey ammaanta, waxaana la i tusay kuwa hadhay ee dhulka jooga. Malaa’igtii waxay ku tidhi iyaga, ‘Miyaad ka carari doontaan toddobada belaayo ee ugu dambaysa? Miyaad ammaanta geli doontaan oo ku raaxaysan doontaan wax kasta oo Ilaah u diyaariyey kuwa isaga jecel oo u diyaar ah inay u silcaan aawadiis? Hadday sidaas tahay, waa inaad dhimataan si aad u noolaataan. Isdiyaariya, isdiyaariya, isdiyaariya. Waa inaad lahaataan diyaargarow ka sii weyn kan aad hadda leedihiin; waayo, maalinta Rabbigu way imanaysaa, iyada oo naxariis daran, lehna cadho iyo xanaaq kulul, si ay dalka uga dhigto cidla, oo ay dembilayaasha ka dhex baabbi’iso. Wax walba Ilaah u hura. Wax kasta dul saara meeshiisa allabariga—naftiinna, maalkiinna, iyo wax kasta oo kale—allabari nool. Wax walba ayaa loo baahan doonaa si ammaanta loo galo. Naftiinna khasnad ugu urursada jannada, meesha aan tuug u soo dhowaan karin ama miridhku kharribi karin. Waa inaad halkan ka qaybqaadataan xanuunnada Masiixa haddii aad doonaysaan inaad mustaqbalka ka qaybqaadataan ammaantiisa isaga la jirta.’”

> “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.

> “Jannadu wuxuu ahaan doonaa mid si ku filan u jaban, haddii aynu ku helno silic. Waa inaynu jidka oo dhan nafteenna iska diidno, maalin kasta nafteena u dhimanno, Ciise oo keliya ha muuqdo, oo ammaantiisana si joogto ah indhaha ugu hayno. Waxaan arkay in kuwii waayadan dambe runta qaatay ay khasab ku ahaan doonto inay ogaadaan waxa ay tahay in Masiixa aawadiis loo silicaado, in ay mari doonaan tijaabooyin aad u daran oo wax gooya, si ay silic ku daahirmaan oo ugu diyaar garoobaan inay helaan shaabadda Ilaaha nool, uga gudbaan wakhtiga dhibaatada, arkaan Boqorka quruxdiisa, oo ay ku noolaadaan joogitaanka Ilaah iyo malaa’igta daahirka ah ee quduuska ah.

> “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.

> “Markaan arkay waxa ay tahay inaan noqonno si aynu u dhaxalno ammaanta, dabadeedna aan arkay inta badan ee Ciise u xanuunsaday si uu noogu helo dhaxal aad u hodan ah, waxaan ku tukaday in nala baabtiiso silica Masiixa, si aynaan uga gaban imtixaannada, laakiinse aynu ugu adkaysanno samir iyo farxad, innagoo og wixii Ciise u xanuunsaday si aynu ugu hodanno saboolnimadiisa iyo silica uu u maray. Malaa’igtii waxay tidhi, ‘Isdafira; waa inaad si dhakhso ah u tallaabsataan.’ Qaar inaga mid ah waxay heleen wakhti ay runta ku gaaraan oo ay tallaabo tallaabo ugu horumaraan, tallaabo kasta oo aynu qaadnayna waxay ina siisay xoog aynu tan xigta ku qaadno. Laakiinse hadda wakhtigu wuxuu ku dhow yahay inuu dhammaado, oo wixii aynu sannado ku barannay, iyagu waa inay ku bartaan dhawr bilood gudahood. Sidoo kale waxay yeelan doonaan wax badan oo ay ka untaan iyo wax badan oo ay haddana mar kale bartaan. Kuwii aan aqbalaynin calaamadda bahalka iyo sanamkiisa markii amarku soo baxo, waa inay hadda yeeshaan go’aan ay ku yidhaahdaan, Maya, innagu ma tixgelin doonno qaanuunka bahalka.” Early Writings, 67.

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