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# The Book of Daniel - Number Ninety-Five

Danyýel kitaby — togsan bäşinji san

Unveiling the Prophetic Significance of the Second Angel’s Message

Ikinji Perişdäniň Habarynyň Pygamberlik Ähmiýetini Aýan Etmek

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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.

Birinji hem-de üçünji perişdäniň hereketiniň taryhynda bu habary ikinji perişdäniň habary bilen jemläp bolýar.

> 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.

> Soňra başga bir perişde onuň yzyndan gelip, şeýle diýdi: «Uly şäher Babil ýykyldy, ýykyldy, çünki ol öz zynasyny döreden gazabynyň çakyryndan ähli halklara içirdi». Ylham 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.

Ikinji perişde, görmek isleýänler üçin pygamberligiň üç gatly ulanylyşyny görkezýär. Ikinji perişde pygamberlik habaryny ýetirýär, we bu habar Babiliň iki gezek ýykylandygydyr. Ol Babili on ýedinji we on sekizinji baplarda Häzirki Zamanyň Bably hökmünde görkezilýän şol “uly şäher” diýip tanadýar. Häzirki Zamanyň Bably iki gezek ýykyldy, we onuň ýykylmagy ähli milletlere öz zinasynyň gazabyny “içirendigi” sebäpli ýüze çykdy. Onuň zinası ýeriň patyşalary bilen amala aşyryldy. Şol gatnaşyk oňa zina eden patyşalarynyň güýjüni öz “gazabyny” amala aşyrmak üçin ulanmaga mümkinçilik berdi; bu bolsa onuň Hudaýyň wepaly halkynyň üstüne getirýän yzarlamasydyr.

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.”

Şerap bir taglymatdyr, we onuň ähli milletlere içirýän taglymaty, Güne çokunmagyň parahatçylyk getirjekdigini öňe sürýän ýalan taglymatdyr. Ähli milletler onuň ygtyýarynyň “belgisini” kabul edýärler; bu bolsa, ýekşenbe güni ybadaty bilen aňladylýan Güne çokunmadyr. Ähli milletleriň şol “belgini” kabul etmegi Amerikanyň Birleşen Ştatlarynyň güýji arkaly amala aşyrylýar, emma bu zat Yslamyň üçünji Betbagtçylygy tarapyndan ýer ýüzüne getirilýän urşuň barha güýçlenýän döwründe bolup geçýär. Milletler onuň gazabynyň “şerabyny” “parahatçylyk we howpsuzlyk” wadysyna esaslanyp kabul edýärler.

> “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.

> «Indi meniň Nýu-Ýorkuň tolkun joşguny bilen süpürilip ýok ediljekdigi hakda aýdandygym baradaky habar gelip ýetýärmi? Men muny hiç haçan aýtmadym. Men, ol ýerde gat-gat bolup beýgelýän äpet binalara seredip, şeýle diýdim: “Reb ýer ýüzüni gaty sarsdyrmak üçin ýerinden galanda, nähili elhenç wakalar bolup geçer! Şonda Ylham 18:1–3 sözleri ýerine ýetiriljekdir.” Ylham kitabynyň on sekizinji baby tutuşlygyna ýer ýüzüne geljek zatlar barada duýduryşdyr. Emma Nýu-Ýorkuň başyna aýratyn näme geljekdigi babatda maňa anyk bir nur berlen däldir; meniň bilýänim diňe şudur: günleriň birinde ol ýerdäki beýik binalar Hudaýyň güýjüniň öwürip-çaýkawy netijesinde ýykylar. Maňa berlen nurdan men ýok edilişiň dünýäde bardygyny bilýärin. Rebden çykjak bir söz, Onuň gudratly güýjüniň bir degşi, we bu ägirt uly desgalar ýykylar. Elhençligini göz öňüne-de getirip bilmejek wakalar bolup geçer». Review and Herald, 1906-njy ýylyň 5-nji iýuly.

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.

Ikinji perişdäniň habary 2001-nji ýylyň 11-nji sentýabrynda gaýtadan yglan edildi, şol wagt Nýu-Ýork şäheriniň beýik binalary Hudaýyň eliniň bir degşi bilen ýere ýykyldy.

> “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).

> Pygamber şeýle diýýär: «Men gökten inip gelýän başga bir perişdäni gördüm; onuň uly gudraty bardy; ýer onuň şöhraty bilen ýagtyldy. Ol güýçli ses bilen gaty gygyryp şeýle diýdi: Beýik Wawilon ýykyldy, ýykyldy, we jynlaryň mekany boldy» (Ylham 18:1, 2). Bu ikinji perişde tarapyndan berlen şol bir habardyr. Wawilon ýykyldy, «çünki ol ähli milletlere öz zynasynyň gazabynyň şerabyny içirdi» (Ylham 14:8). Ol şerap näme? — Onuň ýalan taglymatlarydyr. Ol dünýä dördünji tabşyrygyň Sabatynyň deregine galp bir sabaty berdi we Şeýtanyň ilkibaşda Eden bagynda How ene aýdyp beren ýalan sözüni — janyň tebigy ölmezligini — gaýtalady. Ol muňa meňzeş köp sanly ýalňyşlyklary giňden ýaýratdy, «taglymat hökmünde adamlaryň tabşyryklaryny öwredip» (Matta 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.

> “Isa Öz jemgyýetçilik gullugyna başlan wagtynda, Ol Ybadathanany onuň mukaddeslige garşy edilen harlamasyndan arassalady. Onuň gullugynyň soňky işleriniň arasynda Ybadathananyň ikinji gezek arassalanyşy hem bardy. Şeýlelikde, dünýäni duýdurmak üçin edilýän soňky işde ybadathanalara iki aýratyn çagyryş berilýär. Ikinji perişdäniň habary şudur: ‘Babylon ýykyldy, ýykyldy, şol beýik şäher, çünki ol ähli milletlere zynasynyň gaharynyň şerabyny içirdi’ (Ylham 14:8). Üçünji perişdäniň habarynyň güýçli nidasynda bolsa, asmandan şeýle diýýän bir ses eşidilýär: ‘Eý, Meniň halkym, onuň günälerine ortak bolmazlygyňyz we onuň belalaryndan paý almazlygyňyz üçin ondan çykyň. Çünki onuň günäleri asmana ýetdi, Hudaý bolsa onuň etmişlerini ýatlady’ (Ylham 18:4, 5).” Saýlanan Habarlar, 2-nji kitap, 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.

2001-nji ýylyň 11-nji sentýabry bilen Amerikanyň Birleşen Ştatlarynda ýakyn wagtda çykjak ýekşenbe güni baradaky kanunyň arasynda Ylham kitabyň on sekizinji babyndaky ilkinji üç aýat berjaý bolýar, çünki hut şol ýekşenbe güni baradaky kanunda Wawilondan çykmak baradaky çagyryş başlanýar.

> “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.

> “Ylham 18, Ylham 14:6–12-de beýan edilen üç perişdäniň duýduryşyny ret etmegiň netijesinde, ybadathananyň ikinji perişdäniň öňünden aýdan ýagdaýyna doly ýetjek wagtyny görkezýär; we heniz Babylonda bolan Hudaýyň halkyna onuň bileleşiginden aýrylmak çagyryşy berler. Bu habar dünýä beriljek iň soňky habardyr; we ol öz işini ýerine ýetirer. ‘Hakykata ynanman, emma adalatsyzlykdan lezzet alanlar’ (2 Selanikliler 2:12) güýçli aldawa tabşyrylyp, ýalana ynanmaga goýberilenlerinde, onda hakykatyň nury ony kabul etmäge açyk bolan ähli ýürekleriň üstüne saçar, we Babylonda galýan Rebbiň ähli çagalary şu çagyryşa gulak asarlar: ‘Ondan çykyň, Eý Meniň halkym’ (Ylham 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.

Ýakyn wagtda çykjak Ýekşenbe güni baradaky kanun döwründe öňki äht halky güýçli aldawa duçar bolar. 2001-nji ýylyň 11-nji sentýabryndan başlap, Ýekşenbe güni baradaky kanunda güýçli aldanma dökülip berilýänçä, ikinji perişdäniň habary gaýtalanýar, hem-de ony ret etmek “Ylham kitaby on dört, altydan on iki aýata çenli” beýan edilen “üç esse duýduryşy” ret etmekligi aňladýar. Şu manyda, üç perişde ikinji perişdäniň habary arkaly wekil edilýär. Ikinji perişdäniň habary: “Babil ýykyldy, ýykyldy”, we ikinji perişdäniň habary birinji hem üçünji habaryň arasynda ýerleşdirilendir.

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.”

Ylhamyň on sekizinji babyndaky ilkinji sesiň yglan etmesi ikinji perişdäniň habarynyň gaýtalanmasydyr, emma ol Ylhamyň on dördünji babyndaky üç perişdäniň hemmesiniň ret edilmegini aňladýar. Ikinji perişdäniň habary üç habaryň hemmesini özünde jemleýär we onda Alfa bilen Omeganyň alamaty bardyr, çünki ol birinji perişdäniň hereketiniň taryhynda yglan edildi, soňra bolsa üçünji perişdäniň hereketinde ýene-de yglan ediler. Bu habar Babylyň iki gezek ýykylandygyny görkezýär, hem-de bu pygamberlik manyda ol “pygamberligiň üç esse ulanylyşyny” görkezýär.

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.

Babel we Babil şekilinde görkezilişi ýaly, Wawilonyň ilkinji iki gezek ýykylmagy häzirki zaman Wawilonynyň ahyrky ýykylmagyny aňladýar. Wawilonyň ýykylşy baradaky iki esse yglan üç perişdäniň ilkinji we soňky habary bilen çäklenendir. Üç perişdäniň gurluşy Alfa we Omeganyň alamatyny özünde saklaýar, çünki birinji habar “ebedi Hoş Habary” diýip kesgitlenýär; bu bolsa, kesgitleme boýunça, onuň baky Hoş Habar, ýagny ähli döwürler üçin şol bir Hoş Habar habarydygyny aňladýar. Üçünji perişdäniň habary haýwanyň nyşanyny kabul etmekden duýdurýan Hoş Habar habarydyr; şonuň üçin birinji habar bilen üçünji habar, ýagny ilkinji we soňky habarlar, şol bir habarlardyr, çünki ikisi-de Hoş Habardyr.

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 we Omega «Hakykat» diýen goluny üç habaryň üstünde goýdy, çünki «hakykat» diýip terjime edilýän ýewreý sözi ajaýyp Dilçi tarapyndan ýewreý elipbiýiniň birinji, on üçünji we soňky harplaryny birleşdirmek arkaly döredilipdi. «On üç» nyşan hökmünde pitneçiligi aňladýar, we hut ikinji habarda hem ýalan taglymatlary we zynasy arkaly şekillendirilýän Wawilonyň pitneçiligi anyklanylýar. Öň belläp geçişimiz ýaly, ikinji habar Alfa bilen Omeganyň goluny hem öz içine alýar, çünki hökümiň açylyşyny yglan etmek üçin Millerçi taryhda wagyz edilen habar, hökümiň ýapylşyny anyklamak üçin üçünji perişdäniň hereketinde gaýtalanýar.

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.”

Barlyşygyň on birinji babyndaky Babeliň ýykylşy, Wawilonyň ýykylşy barada ilkinji ýatlanyşdyr, hem-de Nimrodyň özdiýenli gozgalaňynyň şaýatlygy birinji perişdäniň habarynyň möhürini özünde saklaýar. Öňki makalalarda görkezilişi ýaly, üç perişdäniň ähli üç habary hem birinji perişdäniň habarynyň içinde ýerleşýär. Birinji perişdäniň habarynda: «Hudaýdan gorkuň» diýen jümle birinji habary aňladýar, «Oňa şöhrat beriň» diýen jümle bolsa ikinji perişdäniň habaryny aňladýar. Üçünji habar hem birinjiniň içinde bar; çünki ol: «Onuň höküm sagady geldi» diýip yglan edýär.

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.”

Nimrodyň ýykylmagynda, ýagny Wawilonyň ilkinji ýykylmagynda, üç perişdäniň üç ädimi hem görkezilýär. Bu “geliň, gideliň” diýen aňlatma arkaly beýan edilýär.

> 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.

> Bütin ýer ýüzünde bir dil we bir söz bardy. Şeýle boldy welin, olar gündogardan göçüp barýarkalar, Şinar ýurdunyň içinde bir düzlük tapdylar; we şol ýerde mesgen tutdular. Olar biri-birine: «Geliň, kerpiç ýasalyň-da, ony otda oňat bişireliň» diýdiler. Şeýlelikde, olarda daş deregine kerpiç, heň deregine bolsa bitum bardy. Olar ýene: «Geliň, özümize bir şäher we depesi asmana ýetjek bir minara guralyň; özümize at gazanalyň, ýogsam bütin ýer ýüzüne pytrarys» diýdiler. Reb adamyň ogullarynyň gurýan şäherini we minarasyny görmek üçin aşak indi. Reb şeýle diýdi: «Ine, halk birdir, hemmesiniň dili birdir; olaryň edip başlan zady şu. Indi niýet eden zatlarynyň hiç biri olar üçin mümkin däl bolmaz. Geliň, aşak ineliň-de, biri-biriniň sözüne düşünmez ýaly, olaryň dilini şol ýerde bulaşdyralyň». Şeýlelikde Reb olary şol ýerden bütin ýer ýüzüne pytradyp goýberdi; olar hem şäheri gurmagy bes etdiler. Şonuň üçin onuň adyna Babel diýildi; çünki Reb şol ýerde bütin ýer ýüzüniň dilini bulaşdyrdy; Reb olary şol ýerden bütin ýer ýüzüne pytradyp goýberdi. Gelip çykyş 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.

Wawilonyň Babel hökmünde şekillendirilen ilkinji ýykylşy “baralyň” diýen söz bilen üç gezek beýan edilýär. Üç perişdäniň hemmesi ilkinji perişdäde görkezilendir. Danyýel kitabynyň birinji baby hem ilkinji perişdäniň habaryny görkezýär, we bu makalalarda öň görkezilişi ýaly, ebedi Hoş Habaryň üç basgançakly synag işi birinji basgançakda duş gelýär; şol wagt Danyýel Wawilon naharyny iýmekden ýüz öwrüp, munuň ýerine Hudaýa şöhrat bermäni saýlapdy. Onuň ilkinji synagy, 1840-njy ýylyň 11-nji awgustynda Millerit taryhynda kiçijik kitap bilen inen we Ýuhanna iýmek buýrulan ilkinji perişdäniň synagy bolupdy.

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.

Oňa soňra on günlük görünişli bir synag berildi; bu synag Wawilon naharyny iýenler bilen, Daniýel ýaly däne önümlerini iýmegi saýlanlaryň arasynda bir tapawudy ýüze çykardy. Ikinji synag hem, edil 1844-nji ýylda ikinji perişdäniň gelişi ýaly, iki topara böldi. Şol ikinji synagdan soň, üç ýylyň ahyryndaky synag geldi; şol ýerde Nebukadnesar öz hökümüni ýüze çykardy. Bu ýagdaý 1844-nji ýylyň 22-nji oktýabrynda üçünji perişdäniň gelişi bilen şekillendirilýärdi.

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.

Sil gelenden soň Nuhuň gurban ojaklaryny gurmagy buýruldy, we muny ýerine ýetirende ol ulanýan daşlaryny ne kesmäge, ne-de ýonmaga rugsat berilýärdi; şeýle hem ol öz gurban ojagy üçin gurluşyk ergini ulanmaly däldi. Pitneçi Nimrod bolsa kerpiç we gurluşyk ergini ulandy; şeýlelikde, ýeri täzeden ilatlandyranlaryň ulanmagy üçin buýruk berlen äht gatnaşyklarynyň gurban ojagynyň galp meňzeşini döretdi. Nimrodyň şaýatlygyndaky ilkinji “hany” ilkinji habara garşy pitnede döredilen “ölüm ähti”ni aňladýar. Ikinji “hany” diňiň (bir Ybadathananyň) we şäheriň (bir Döwletiň) gurulmagyny aňladýar. Nimrodyň şaýatlygyndaky ikinji “hany” Ybadathana bilen Döwletiň birleşmesi bolup, bu ikinji perişdäniň habarynyň zynasydyr. Üçünji “hany” halkyň dargadylmagy we diliň bulaşdyrylmagy baradaky hökümi aňladýardy.

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.

Wawilonyň ilkinji ýykylşy birinji perişdäniň habaryny öňden görkezýär, hem-de häzirki zaman Wawilonyň ýykylşynyň düzüjilikli böleklerini kemala getirýän iki görnüşdäki Wawilonyň ikinji ýykylşy ikinji perişdäniň habaryny öňden görkezýär. Şeýle bolmagynyň sebäbi, Daniel kitabynda ýazga alnan Wawilonyň ýykylşynyň, Adwentizmiň başlangyjynda we soňunda yglan edilýän ikinji perişdäniň habary ýaly, bir başlangyjy we bir soňy aňladýandygydyr. Uayt uýa Belşazaryň üstüne getirilen hökmiň Nebukadnessaryň üstüne getirilen höküm arkaly öňden nyşanlanandygyny anyk görkezdi.

> “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.

> Wawilonyň soňky hökümdaryna, nusga hökmünde onuň ilkinji hökümdaryna bolşy ýaly, ylahy Gözegçiniň hökümi gelipdi: “Eý, patyşa, ... saňa aýdylýar; şalyk senden aýryldy.” Daniel 4:31. Pygamberler we Patyşalar, 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.

Wawilonyň ikinji ýykylşy, edil ikinji perişdäniň habary ýaly, Alfa bilen Omeganyň möhürini göterýär. Bu möhür Wawilonyň ilkinji we soňky patyşalarynyň ýykylşy arkaly görkezilýär. Nebukadnezzaryň höküm edilşi we ýykylşy “ýedi gezek” hökmünde görkezilýär; bu bolsa Lewiler kitaby, ýigrimi altynjy bapdaky “ýedi gezek” diýen salgylanmadyr. Şeýle hem, Nimrodyň höküm edilşinde we ýykylşynda bolan “dargadylyş” hem Lewiler kitaby, ýigrimi altynjy bapdaky “ýedi gezek” diýen salgylanmadyr. Belşazaryň höküm edilşi we ýykylşy bolsa jemi iki müň bäş ýüz ýigrä barabar bolan otly harplar arkaly görkezilýär; bu hem Lewiler kitaby, ýigrimi altynjy bapdaky “ýedi gezek” diýen salgylanmany görkezýär.

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.

Pygamberçiligiň “üç gezekli ulanylyşy” üçünji we ahyrky berjaý boluşyň häsiýetlerini kesgitleýän hem-de tassyklaýan ilkinji iki şaýadyň esasynda berkidilýär. Babiliň üç gezek ýykylmagy arkaly, Babiliň ýykylmagyny kesgitleýän şol habaryň özi hem pygamberçiligiň üç gezekli ulanylyşynyň esaslanýan düzgünini kesgitleýär. Babiliň ilkinji iki gezek ýykylmagy üçünji we ahyrky ýykylşyň pygamberlik häsiýetlerini kesgitleýär.

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.

Milleritleriň taryhy Future for America-nyň taryhynda iň ownuk jikme-jikliklerine çenli gaýtalanýar. Milleritleriň taryhynda William Milleriň tanyş bolan we birinji perişdäniň habaryny beýan etmekde peýdalanan hakykat çarçuwasyny esaslandyrmak üçin ulanan düzgünleriniň ýygyndysy şol taryhyň bir ýol belgisi bolupdy. “Pygamberligiň üç gezek ulanylmagy” bu soňky günlerde üçünji perişdäniň habarynyň kesgitlenýän hakykat çarçuwasyny esaslandyrmak üçin jemlenen düzgünleriň biridir.

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.

Rimiň üç görnüşi, Bawilonyň ýykylmagynyň üç görnüşi bilen bilelikde, biri-birine ýakyndan baglydyr, emma olaryň arasynda tapawutlar hem bar. Ýeriň patyşalary bilen zina edýän Suruň ýa-da Bawilonyň jelep aýaly olar bilen bir ten bolýar, ýöne ol Ýezebeliň patyşa Ahabyň üstünden höküm süreni ýaly, şol patyşalaryň üstünden höküm sürýär. Häzirki zaman Rim, Ylham kitabynyň on ýedinji babyndaky, Häzirki zaman Bawilonynyň jelep aýalynyň münýän we üstünden höküm sürýän haýwanydyr.

We will continue this study in the next article.

Biz bu gözlegi indiki makalada dowam etdireris.

> “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.’

> “Soňra gözlerim şöhratdan aýryldy-da, men ýerde galan galyndy halka gönükdirildim. Perişde olara şeýle diýdi: ‘Siz soňky ýedi beladan gaçynarsyňyzmy? Siz şöhrata girip, Ony söýýänler we Onuň hatyrasyna ejir çekmäge taýýar bolanlar üçin Hudaýyň taýýarlan zatlarynyň hemmesinden lezzet alarsyňyzmy? Şeýle bolsa, ýaşamak üçin ölmeli bolarsyňyz. Taýýar boluň, taýýar boluň, taýýar boluň. Rebbiň güni gelýär; ol gazap we ýowuz gahary bilen rehimsizdir, ýurdy haraba öwürmek we ondaky günäkärleri ýok etmek üçin gelýär. Sizde häzir bar bolan taýýarlykdan has beýik bir taýýarlyk bolmalydyr. Hemmäňizi Hudaýa gurban ediň. Hemmesini Onuň gurbanlyk sypasyna goýuň — özüňizi, emlägiňizi we bar zatlaryňyzy, diri gurbanlyk hökmünde. Şöhrata girmek üçin hemmesi zerurdyr. Özleriňiz üçin asmanda hazyna toplaň, ol ýere ne ogrynyň eli ýetýär, ne-de pos ony zaýalaýar. Eger soňra Onuň şöhratyna Oňa şärik bolmak isleýän bolsaňyz, onda bu ýerde Mesihiň ejirlerine hem şärik bolmalysyňyz.’”

> “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.

> “Eger biz ony görgüler arkaly ele alsak, onda asman juda arzan bolar. Biz ýolboýy öz-özüňi inkär etmeli, her gün öz-özüne ölmeli, diňe Isanyň görünmegine ýol bermeli we Onuň şöhratini üznüksiz nazarda saklamaly. Men soňky wagtlarda hakykaty kabul edenleriň Mesih hatyrasyna ezýet çekmegiň nämedigini bilmeli boljaklaryny, olaryň juda ýiti we agyr synaglardan geçmeli boljaklaryny gördüm; şeýlelikde olar ezýet arkaly päklenip, ýaşaýan Hudaýyň möhürini kabul etmäge taýýar edilsinler, kynçylyk döwründen geçsinler, Patyşany Öz gözelliginde görsinler we Hudaýyň hem-de päk, mukaddes perişdeleriň huzurynda ýaşasynlar.

> “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.

> “Şöhraty miras almak üçin nähili bolmalydygymyzy görüp, soňra Isa bize şeýle baý mirasy gazandyrmak üçin nähili köp ejir çekendigini görenimde, biz Mesihe degişli ejirlere çokundyrylaýyn diýip doga etdim; synaglardan yza çekilmän, olary sabyr we şatlyk bilen çekeliň diýip, sebäbi Isanyň nähili ejir çekendigini bilýärdik, Onuň garyplygy we ejirleri arkaly biz baý edileli. Perişde şeýle diýdi: ‘Özüňizi inkär ediň; tiz ädim ädiň.’ Käbirlerimiziň hakykaty kabul edip, ädimme-ädim öňe gitmek üçin wagty boldy, we biziň atan her bir ädimimiz indiki ädimi atmak üçin bize güýç berdi. Emma indi wagt diýen ýaly gutardy, we biziň ýyllarboýy öwrenenlerimizi olar birnäçe aýyň içinde öwrenmeli bolarlar. Olar köp zady unutmaly we köp zady täzeden öwrenmeli bolarlar. Haçan-da perman çykarylanda, haýwanyň nyşanyny we onuň şekilini kabul etmek islemeýänler, häzirden berk karara gelip şeýle diýmelidirler: Ýok, biz haýwanyň düzgünini ykrar etmeris.” Irki Ýazgylar, 67.

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