Article

# The Book of Daniel - Number Ninety-Five

Kitabu cha Danieli - Nambari Tisini na Tano

Unveiling the Prophetic Significance of the Second Angel’s Message

Kufunua Umuhimu wa Kinabii wa Ujumbe wa Malaika wa Pili

Author

Jeff Pippenger

Published

February 28, 2024

Formats

PDF
Word

In the history of the movement of both the first and third angel, the message can be summarized by the second angel’s message.

Katika historia ya harakati za malaika wa kwanza na wa tatu, ujumbe unaweza kufupishwa kwa ujumbe wa malaika wa pili.

> 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.

> Na malaika mwingine akafuata, akisema, Umeanguka, umeanguka Babeli, mji ule mkuu, kwa sababu ameyanywesha mataifa yote mvinyo wa ghadhabu ya uasherati wake. Ufunuo 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.

Malaika wa pili anabainisha matumizi ya mara tatu ya unabii, kwa wale wanaotaka kuona. Malaika wa pili anawasilisha ujumbe wa kinabii, na ujumbe huo ni kwamba Babeli imeanguka mara mbili. Ujumbe huo unaitambulisha Babeli kama “mji ule mkuu” uliotambulishwa katika sura za kumi na saba na kumi na nane kuwa Babeli ya Kisasa. Babeli ya Kisasa imeanguka mara mbili, na kuanguka kwake kulisababishwa kwa kuwa aliwafanya mataifa yote “wanywe ghadhabu ya uasherati wake.” Uasherati wake ulitendwa pamoja na wafalme wa dunia. Uhusiano huo ulimruhusu atumie nguvu za wale wafalme aliotenda nao uasherati ili kutekeleza “ghadhabu” yake, ambayo ni mateso anayowaletea watu wa Mungu waaminifu.

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.”

Mvinyo ni fundisho, na fundisho ambalo anawaongoza mataifa yote kulinywa ni fundisho la uongo linalodai kwamba kuabudu jua kutaleta amani. Mataifa yote yanakubali "alama" ya mamlaka yake, ambayo ni kuabudu jua, kama inavyowakilishwa na ibada ya Jumapili. Kukubaliwa kwa "alama" hiyo na mataifa yote kunaletwa na nguvu ya Marekani, lakini kunafanyika wakati wa vita vinavyozidi kupamba moto vinavyoletwa duniani na Ole la tatu la Uislamu. Mataifa yanakubali "mvinyo" wa 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.

> "Sasa inasemekana kwamba nimetamka kuwa New York itafagiliwa na wimbi kubwa la bahari? Hili sijawahi kulisema. Nimesema, nilipokuwa nikiangalia majengo makubwa yanayojengwa huko, ghorofa juu ya ghorofa, ‘Ni matukio ya kutisha kiasi gani yatakayotokea Bwana atakapoinuka kuutikisa dunia kwa kutisha sana! Ndipo maneno ya Ufunuo 18:1-3 yatatimia.’ Sura nzima ya kumi na nane ya Ufunuo ni onyo la yale yanayokuja juu ya dunia. Lakini sina nuru mahususi kuhusu yatakayoupata New York, ila najua kwamba siku moja majengo makubwa yaliyoko huko yataangushwa kwa kugeuzwa na kupinduliwa na nguvu ya Mungu. Kwa nuru niliyopewa, najua kwamba uharibifu umo duniani. Neno moja kutoka kwa Bwana, mguso mmoja wa nguvu zake kuu, na majengo haya makubwa yataanguka. Matukio yatajitokeza, yenye kutisha kuliko tuwezavyo kufikiria." Review and Herald, Julai 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 ulitolewa tena tarehe 11 Septemba 2001, wakati majengo makubwa ya Jiji la New York yalipoangushwa 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).

> Nabii anasema, ‘Niliona malaika mwingine akishuka kutoka mbinguni, mwenye mamlaka kuu; nayo nchi ikang’aa kwa utukufu wake. Akalia kwa sauti kuu, akisema, Babeli ule mkuu umeanguka, umeanguka, nao umekuwa maskani ya mashetani’ (Ufunuo 18:1, 2). Huu ndio ujumbe ule ule uliotolewa na malaika wa pili. Babeli imeanguka, ‘kwa sababu amewanywesha mataifa yote divai ya ghadhabu ya uasherati wake’ (Ufunuo 14:8). Divai hiyo ni nini? Mafundisho yake ya uongo. Amewapa dunia Sabato ya uongo badala ya Sabato ya amri ya nne, naye amerudia uongo ambao Shetani alimwambia Hawa kwa mara ya kwanza huko Edeni, kutokufa kwa asili kwa nafsi. Makosa mengine mengi yanayofanana ameyaeneza kwa upana na mbali, ‘akifundisha mafundisho yaliyo maagizo ya wanadamu’ (Mathayo 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.

> Alipoanza Yesu huduma Yake ya hadharani, Alikisafisha Hekalu kutokana na unajisi wa kukufuru. Miongoni mwa matendo ya mwisho ya huduma Yake, moja lilikuwa kusafisha Hekalu kwa mara ya pili. Vivyo hivyo, katika kazi ya mwisho ya kutoa onyo kwa ulimwengu, miito miwili tofauti hutolewa kwa makanisa. Ujumbe wa malaika wa pili ni, ‘Babeli imeanguka, imeanguka, mji ule mkuu, kwa sababu amewafanya mataifa yote kunywa mvinyo wa ghadhabu ya uasherati wake’ (Ufunuo 14:8). Na katika kilio kikuu cha ujumbe wa malaika wa tatu sauti inasikika kutoka mbinguni ikisema, ‘Tokeni ndani yake, watu wangu, msishiriki dhambi zake, wala msipokee mapigo yake. Kwa maana dhambi zake zimefika hata mbinguni, na Mungu amekumbuka maovu yake’ (Ufunuo 18:4, 5). Ujumbe Teule, kitabu cha 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.

Kati ya tarehe 11 Septemba 2001 na sheria ya Jumapili inayokuja hivi karibuni nchini Marekani, mistari mitatu ya kwanza ya Ufunuo sura ya kumi na nane yanatimia, kwa maana ni wakati wa sheria ya Jumapili ndipo mwito wa kutoka Babeli unaanza.

> “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.

> "Ufunuo 18 unaashiria wakati ambapo, kama matokeo ya kukataa onyo la mara tatu la Ufunuo 14:6-12, kanisa litakuwa limefikia kikamilifu hali iliyotabiriwa na malaika wa pili, na watu wa Mungu ambao bado wako Babeli wataitwa kujitenga na ushirika wake. Ujumbe huu ndio wa mwisho utakaowahi kutolewa kwa dunia; nao utakamilisha kazi yake. Wakati wale 'wasioamini kweli, bali walipendezwa na udhalimu' (2 Wathesalonike 2:12), wataachwa wapokee udanganyifu mkuu na kuamini uongo, ndipo nuru ya kweli itawangazia wote ambao mioyo yao iko wazi kuipokea, na watoto wote wa Bwana waliobaki Babeli watatii mwito: 'Tokeni kwake, watu Wangu' (Ufunuo 18:4)." Pambano Kuu, 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.

Wakati wa sheria ya Jumapili inayokuja hivi karibuni, waliokuwa watu wa agano watapokea upotevu wa nguvu. Kuanzia Septemba 11, 2001, hadi upotevu wa nguvu utakapomiminwa katika sheria ya Jumapili, ujumbe wa malaika wa pili unarudiwa, na kukataliwa kwake kunawakilisha kukataliwa kwa “onyo la mara tatu la Ufunuo sura ya kumi na nne, aya ya sita hadi ya kumi na mbili.” Kwa maana hii, malaika watatu wanawakilishwa na ujumbe wa malaika wa pili. Ujumbe wa malaika wa pili ni “Babeli imeanguka, imeanguka,” na ujumbe wa malaika wa pili umewekwa kati ya ujumbe wa kwanza na wa tatu.

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.”

Tamko la sauti ya kwanza katika Ufunuo sura ya kumi na nane ni marudio ya ujumbe wa malaika wa pili, lakini linawakilisha kukataliwa kwa malaika wote watatu wa Ufunuo kumi na nne. Ujumbe wa malaika wa pili unawakilisha ujumbe wote watatu, na una saini ya Alfa na Omega, kwa kuwa ulitangazwa katika historia ya harakati ya malaika wa kwanza, na kisha utatangazwa tena katika harakati ya malaika wa tatu. Ujumbe huo unatambua kwamba Babeli imeanguka mara mbili, na katika maana hii ya kinabii unatambulisha "utumiaji mara tatu wa unabii."

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.

Mara mbili za kwanza Babeli ilipoanguka, kama zinavyoakilishwa na Babeli na Babiloni, zinaashiria anguko la mwisho la Babeli ya kisasa. Tamko la maradufu la anguko la Babeli limewekwa kati ya ujumbe wa kwanza na wa mwisho wa malaika watatu. Muundo wa malaika watatu una alama ya Alfa na Omega, kwa kuwa ujumbe wa kwanza umetambuliwa kama “injili ya milele,” ambayo kwa maana yake ni injili ya daima, yaani ujumbe uleule wa injili kwa nyakati zote. Ujumbe wa malaika wa tatu ni ujumbe wa injili unaoonya dhidi ya kupokea alama ya mnyama; hivyo ujumbe wa kwanza na ujumbe wa tatu, ambao ndio wa kwanza na wa mwisho, ni ujumbe uleule, kwa kuwa yote ni injili.

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

Alfa na Omega aliweka Saini Yake ya “Kweli” juu ya ujumbe watatu, kwa maana neno la Kiebrania linalotafsiriwa “kweli” lilibuniwa na Mwanalugha wa Ajabu kwa kuunganisha herufi ya kwanza, ya kumi na tatu, na ya mwisho ya alfabeti ya Kiebrania. “Kumi na tatu” kama ishara inawakilisha uasi, na ni katika ujumbe wa pili kwamba uasi wa Babeli, kama unavyoakisiwa na mafundisho yake ya uongo na uasherati, unatambuliwa. Kama ilivyokwisha kuelezwa, ujumbe wa pili pia una saini ya Alfa na Omega, kwa maana ujumbe uliotangazwa katika historia ya Wamillerite kutangaza ufunguzi wa hukumu unarudiwa katika harakati ya malaika wa tatu ili kutambua kufungwa kwa hukumu.

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.”

Anguko la Babeli katika Mwanzo sura ya kumi na moja ndilo rejeo la kwanza la anguko la Babeli, na ushuhuda wa uasi wa jeuri wa Nimrodi unabeba alama ya ujumbe wa malaika wa kwanza. Kama ilivyoonyeshwa katika makala zilizotangulia, ujumbe wa malaika watatu wote pia unapatikana ndani ya ujumbe wa malaika wa kwanza. Katika ujumbe wa malaika wa kwanza, tamko “mcheni Mungu” linawakilisha ujumbe wa kwanza, na tamko “mpeni utukufu” linawakilisha ujumbe wa malaika wa pili. Ujumbe wa tatu unapatikana ndani ya ule wa kwanza, kwa kutangaza kwamba “saa ya hukumu yake imekuja.”

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.”

Katika anguko la Nimrodi, ambalo ndilo anguko la kwanza la Babeli, hatua tatu za malaika watatu hutambuliwa pia. Hili linawakilishwa na kauli "go to."

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

> Na dunia yote ilikuwa na lugha moja na usemi mmoja. Ikawa waliposafiri kutoka mashariki, wakapata uwanda katika nchi ya Shinari; wakakaa huko. Wakaambiana, Haya, na tufanye matofali, tuyachome kabisa. Wakawa na matofali badala ya mawe, na lami wakaitumia kama chokaa. Wakasema, Haya, na tujijengee mji na mnara, ambao kilele chake kifike mbinguni; tena tujifanyie jina, tusije tukatawanyika juu ya uso wa dunia yote. Bwana akashuka kuona mji na mnara walioujenga wana wa watu. Bwana akasema, Tazama, watu ni mmoja, na wote wana lugha moja; na haya ndiyo wameanza kuyafanya; na sasa hakuna kitu kitakachowazuilia katika yale waliyoazimia kufanya. Haya, na tushuke huko, tuchanganye lugha yao, hata wasielewane maneno ya wenzao. Basi Bwana akawatawanya kutoka huko juu ya uso wa dunia yote; wakaacha kuujenga ule mji. Kwa hiyo jina lake likaitwa Babel; kwa kuwa huko Bwana alichanganya lugha ya dunia yote; na kutoka huko Bwana akawatawanya juu ya uso wa dunia yote. Mwanzo 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.

Anguko la kwanza la Babeli, linalowakilishwa kama Babel, linaelezwa kwa maneno “tuende” mara tatu. Malaika watatu wote wanawakilishwa katika malaika wa kwanza. Danieli sura ya kwanza pia inawakilisha ujumbe wa malaika wa kwanza, na kama ilivyotambuliwa hapo awali katika makala hizi, mchakato wa hatua tatu wa majaribio wa injili ya milele unapatikana katika hatua ya kwanza, wakati Danieli alikataa kula chakula cha Kibabeli, na akaamua badala yake kumtukuza Mungu. Jaribio lake la kwanza lilikuwa jaribio la malaika wa kwanza aliyeshuka katika historia ya Wamileriti mnamo Agosti 11, 1840 akiwa na kitabu kidogo, ambacho Yohana aliagizwa kukila.

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.

Ndipo akapewa jaribio la mwonekano la siku kumi, lililoonyesha tofauti kati ya wale waliokula mlo wa Kibabeli na wale ambao, kama Danieli, walichagua kula mboga. Jaribio la pili liligawa watu katika makundi mawili, kama vile kuwasili kwa malaika wa pili mwaka 1844 kulivyofanya. Jaribio hilo la pili lilifuatwa na jaribio mwishoni mwa miaka mitatu, ambapo Nebukadneza alidhihirisha hukumu yake, kama inavyoakilishwa na kuwasili kwa malaika wa tatu tarehe 22 Oktoba 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.

Baada ya gharika Nuhu aliagizwa kujenga madhabahu, na alipofanya hivyo hakupaswa kamwe kukata wala kuyachonga mawe aliyotumia, wala kutumia chokaa kwa madhabahu yake. Nimrodi mwasi alitumia matofali na chokaa, akighushi madhabahu ya agano la uhusiano iliyokuwa imeagizwa itumiwe na wale walioujaza upya dunia. "Haya" la kwanza katika ushuhuda wa Nimrodi linawakilisha "agano la mauti" ambalo liliundwa kwa uasi dhidi ya ujumbe wa kwanza. "Haya" la pili linawakilisha ujenzi wa mnara (Kanisa) na mji (Serikali). "Haya" la pili katika ushuhuda wa Nimrodi lilikuwa muunganiko wa Kanisa na Serikali, ambao ndio uzinzi wa ujumbe wa malaika wa pili. "Haya" la tatu liliwakilisha hukumu ya kuwatawanya watu na kuchanganya lugha.

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.

Kuanguka kwa kwanza kwa Babeli ni mfano wa ujumbe wa malaika wa kwanza, na kuanguka kwa pili kwa Babeli, katika maudhihirisho mawili yanayoanzisha vipengele vya kuanguka kwa Babeli ya kisasa, ni mfano wa ujumbe wa malaika wa pili. Hivyo ni kwa sababu kuanguka kwa Babeli kama kulivyorekodiwa katika kitabu cha Danieli kunawakilisha mwanzo na mwisho, kama vile ujumbe wa malaika wa pili unavyotangazwa mwanzoni na mwishoni mwa Uadventista. Dada White alibainisha wazi kwamba hukumu iliyoletwa juu ya Belshaza ilikuwa imetolewa kwa mfano na hukumu iliyoletwa juu ya 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.

> “Kwa mtawala wa mwisho wa Babeli, kama ilivyokuwa kwa mfano kwa yule wa kwanza, ilikuja hukumu ya Mlinzi wa kimungu: ‘Ee mfalme, ... umeambiwa; ufalme umeondoka kwako.’ Danieli 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.

Anguko la pili la Babeli lina alama ya Alfa na Omega, kama ilivyo pia kwa ujumbe wa malaika wa pili. Alama hiyo inaonyeshwa kupitia anguko la mfalme wa kwanza wa Babeli na la mfalme wake wa mwisho. Hukumu na anguko la Nebukadneza vinaonyeshwa kama "mara saba," ambayo ni rejeleo kwa "mara saba" za Mambo ya Walawi ishirini na sita, na "kutawanywa" katika hukumu na anguko la Nimrodi pia ni rejeleo kwa "mara saba" za Mambo ya Walawi ishirini na sita. Hukumu na anguko la Belshaza vinaonyeshwa na herufi za moto zinazofanya jumla ya elfu mbili mia tano na ishirini, pia zikibainisha rejeleo kwa "mara 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.

Utekelezaji mara tatu wa unabii unathibitishwa na mashahidi wawili wa kwanza wanaotambua na kuthibitisha sifa za utimilifu wa tatu na wa mwisho. Pamoja na kuanguka mara tatu kwa Babeli, ujumbe wenyewe unaotambua kuanguka kwa Babeli pia unatambua kanuni ambayo utekelezaji mara tatu wa unabii unaoegemea. Kuanguka mawili ya kwanza ya Babeli hutambulisha sifa za kinabii za kuanguka la tatu na la mwisho.

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.

Historia ya Wamillerite inajirudia sawasawa kabisa katika historia ya Future for America. Katika historia ya Wamillerite, mkusanyo wa kanuni ambazo William Miller alizifahamu na kuzitumia kuanzisha mfumo wa ukweli alioutumia kuwasilisha ujumbe wa malaika wa kwanza ulikuwa alama ya njia ya historia hiyo. "Matumizi mara tatu ya unabii" ni mojawapo ya kanuni ambazo zimekusanywa katika siku hizi za mwisho ili kuanzisha mfumo wa ukweli ambamo ujumbe wa malaika wa tatu unatambuliwa.

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.

Madhihirisho matatu ya Roma, pamoja na madhihirisho matatu ya anguko la Babeli, yanahusiana kwa karibu, lakini yanatofautiana. Kahaba wa Tiro, yaani Babeli, anayezini na wafalme wa dunia, ni mwili mmoja nao, lakini anatawala juu ya hao wafalme kama vile Yezebeli alivyotawala juu ya mfalme Ahabu. Roma ya kisasa ndiyo yule mnyama wa Ufunuo kumi na saba ambaye kahaba wa Babeli ya kisasa ameketi juu yake na kumtawala.

We will continue this study in the next article.

Tutaendelea na utafiti huu katika makala ijayo.

> “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.’

> Kisha macho yangu yakageuzwa kutoka kwa utukufu, nami nikaelekezwa kwa waliosalia duniani. Malaika akawaambia, "Je, mtakwepa mapigo saba ya mwisho? Je, mtaenda katika utukufu na kufurahia yote ambayo Mungu ameandaa kwa wale wampendao na walio tayari kuteseka kwa ajili Yake? Ikiwa ndivyo, ni lazima mufe ili mpate kuishi. Jiandaeni, jiandaeni, jiandaeni. Lazima muwe na maandalizi makubwa zaidi kuliko mliyo nayo sasa, kwa maana siku ya Bwana inakuja, siku kali, yenye ghadhabu na hasira kali, kuifanya nchi kuwa ukiwa na kuwaangamiza wenye dhambi waliomo ndani yake. Toeni vyote kwa Mungu kuwa dhabihu. Wekeni vyote juu ya madhabahu Yake—nafsi zenu, mali zenu, na vyote—dhabihu iliyo hai. Itahitaji vyote ili kuingia katika utukufu. Jiwekeeni hazina mbinguni, ambako mwizi hawezi kukaribia wala kutu kuharibu. Lazima mshiriki mateso ya Kristo hapa, ikiwa mnataka kushiriki pamoja Naye utukufu Wake baadaye."

> “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.

> Mbinguni itakuwa nafuu ya kutosha, ikiwa tutaipata kupitia mateso. Lazima tujikane nafsi katika safari yote, tufe kwa nafsi kila siku, Yesu peke yake aonekane, na tuweke utukufu wake daima mbele yetu. Niliona kwamba wale ambao hivi karibuni wameikubali kweli watalazimika kujua maana ya kuteseka kwa ajili ya Kristo, kwamba watakuwa na majaribu ya kuyapitia ambayo yatakuwa makali na ya kuumiza, ili, kupitia mateso, watakaswe na kuandaliwa kupokea muhuri wa Mungu aliye hai, wapite katika wakati wa taabu, wamwone Mfalme katika uzuri wake, na wakae katika uwepo wa Mungu na wa 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.

> "Nilipoona jinsi tunavyopaswa kuwa ili kurithi utukufu, na kisha nikaona jinsi Yesu alivyoteseka sana ili kutupatia urithi ulio tajiri hivyo, nikaomba kwamba tubatizwe katika mateso ya Kristo, ili tusirudi nyuma katika majaribu, bali tuyavumilie kwa subira na furaha, tukijua yale Yesu aliyoyateseka ili kwamba sisi, kupitia umaskini wake na mateso yake, tufanywe matajiri. Malaika akasema, 'Jikaneni nafsi zenu; ni lazima mpige hatua kwa haraka.' Baadhi yetu tumekuwa na muda wa kuupata ukweli na kusonga hatua kwa hatua, na kila hatua tuliyochukua imetupa nguvu ya kuchukua inayofuata. Lakini sasa wakati umekaribia kuisha, na kile ambacho tumekuwa tukijifunza kwa miaka, wao watalazimika kujifunza ndani ya miezi michache. Watahitaji pia kuacha mengi waliyoyajifunza na kujifunza tena mengi. Wale ambao hawataki kupokea alama ya mnyama na sanamu yake wakati amri itakapotolewa, ni lazima wawe na uamuzi sasa wa kusema, La, hatutazingatia taasisi ya mnyama." Early Writings, 67.

Back to Articles