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# The Book of Daniel - Number Ninety-Five

Incwadi kaDaniyeli - Inombolo Amashumi Alithoba anesiHlanu

Unveiling the Prophetic Significance of the Second Angel’s Message

Ukutyhilwa Kokubaluleka Kobuprofeti Besigidimi Sengelosi Yesibini

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.

Kwimbali yentshukumo yengelosi yokuqala neyesithathu, isigidimi sinokushwankathelwa ngesigidimi sengwelosi yesibini.

> 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.

> Kwalandela enye ingelosi, isithi, Iwile, iwile iBhabhiloni, eso sixeko sikhulu; ngokuba wasela zonke iintlanga iwayini yomsindo wobuhenyu bakhe. ISityhilelo 14:8.

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

Ingelosi yesibini ichaza ukusetyenziswa kathathu kwesiprofeto, kwabo banqwenela ukubona. Ingelosi yesibini inikela umyalezo wesiprofeto, yaye umyalezo ngowokuba iBhabheli iwile kabini. Ichaza iBhabheli njengeso “sixeko sikhulu” esichongwe kwizahluko zeshumi elinesixhenxe neshumi elinesibhozo njengeBhabheli yale mihla. IBhabheli yale mihla iwile kabini, yaye ukuwa kwayo kwabangelwa kukuba yazisela zonke iintlanga ukuba “zisele iwayini yengqumbo yohenyuzo lwayo.” Olo henyuzo lwalo lwenziwa kunye nookumkani bomhlaba. Obo budlelane balivumela ukuba lisebenzise amandla ookumkani elalenze nabo uhenyuzo ukuze liphumeze “ingqumbo” yalo, ekukutshutshiseni okuluzisa phezu kwabantu bakaThixo abathembekileyo.

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.”

Iwayini yimfundiso, yaye imfundiso ayikhokelela kuyo zonke iintlanga ukuba ziyisele, yimfundiso yobuxoki ethi ukunqula ilanga kuya kuzisa uxolo. Zonke iintlanga ziyalamkela “uphawu” lwegunya lalo, olungukunqula ilanga, njengoko lumelwe lunqulo lwangeCawa. Ukwamkelwa kwazo zonke iintlanga kwelo “phawu” kuziswa ngamandla eUnited States, kodwa kwenziwa ngexesha lemfazwe enyukayo eziswa phezu kweplanethi umhlaba yiShwangusha lesithathu lamaSilamsi. Iintlanga ziyayamkela “iwayini” yengqumbo yalo, zisekelwe kwisithembiso “soxolo nokhuseleko.”

> “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.

> “Ngoku kuvela ilizwi elithi ndibhengeze ukuba iNew York iza kukhukuliselwa kude ngamaza amakhulu olwandle? Le nto andizange ndiyithethe. Ndathi, njengoko ndandijonga izakhiwo ezikhulu ezazakhiwa apho, umgangatho phezu komnye, ‘Ziya kwenzeka iziganeko ezoyikekayo kanjani na xa iNkosi ithe yavuka ukuwunyikimisa ngamandla umhlaba! Kwandule ke kuzaliseke amazwi eSityhilelo 18:1–3.’ Sonke isahluko seshumi elinesibhozo seSityhilelo sisilumkiso ngoko kuza kufikela umhlaba. Kodwa andinako ukukhanya ngokukodwa ngokuphathelele oko kuza kufikela iNew York, ngaphandle kokuba ndiyazi ukuba ngenye imini izakhiwo ezikhulu ezilapho ziya kuwiswa phantsi ngokuguquka nangokubhukuqwa kwamandla kaThixo. Ngokokukhanya endikunikiweyo, ndiyazi ukuba intshabalalo isemhlabeni. Ilizwi elinye elivela eNkosini, ukuchukumisa kube kanye kwamandla ayo amakhulu, zize ezi zakhiwo zikhulu ziwe. Ziya kwenzeka iziganeko ezoyikeka kwazo singenako nokuzicingela.” Review and Herald, Julayi 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.

Isigidimi sengelosi yesibini saphindwa ngomhla we-11 kuSeptemba, 2001, xa izakhiwo ezikhulu zesiXeko saseNew York zawiswa phantsi kukuchukunyiswa sisandla sikaThixo.

> “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).

> “Umprofeti uthi, ‘Ndabona enye ingelosi isihla ivela ezulwini, inegunya elikhulu; laza ihlabathi lakhanyiselwa bubuqaqawuli bayo. Yaza yadanduluka ngamandla ngezwi elinamandla, isithi, Liwile, liwile iBhabheli elikhulu, laza laba yindawo yokuhlala yeedemon’ (IsiTyhilelo 18:1, 2). Lo ngumyalezo omnye owawunikelwe yingelosi yesibini. Liwile iBhabheli, ‘ngokuba laza zonke iintlanga lazisela iwayini yengqumbo yohenyuzo lwalo’ (IsiTyhilelo 14:8). Iyintoni loo wayini?—Ziimfundiso zalo zobuxoki. Linike ihlabathi isabatha yobuxoki endaweni yeSabatha yomyalelo wesine, laza laphinda ubuxoki awabuxelela kuqala uSathana kuEva e-Eden—ukungafi kwendalo komphefumlo. Iimpazamo ezininzi ezinxulumene noko lizisasaze ngokubanzi nangokude, ‘lifundisa iimfundiso eziyimithetho yabantu’ (Mateyu 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.

> “Xa uYesu waqalisa ulungiselelo lwaKhe lwasesidlangalaleni, wayihlambulula iTempile ekungcolisweni kwayo okungcwele-kubi. Phakathi kwezenzo zokugqibela zolungiselelo lwaKhe kwakukho ukuhlanjululwa kwesibini kweTempile. Ngokunjalo ke, emsebenzini wokugqibela wokulumkisa ihlabathi, kwenziwa izibizo ezibini ezahlukileyo eziya emabandleni. Isigidimi sengelosi yesibini sesi, ‘Iwile, iwile iBhabheli, eso sixeko sikhulu, ngokuba sasela zonke iintlanga iwayini yengqumbo yohenyuzo lwaso’ (IsiTyhilelo 14:8). Kanti ke, ekukhaleni ngamandla kwesigidimi sengelosi yesithathu kuvakala ilizwi livela ezulwini lisithi, ‘Phumani kuyo, bantu bam, ukuze ningabi ngabahlanganyeli ezonweni zayo, nokuze ningamkeli kwizibetho zayo. Kuba izono zayo zifike zaya ezulwini, noThixo uzikhumbule izenzo zayo ezigwenxa’ (IsiTyhilelo 18:4, 5).” Selected Messages, incwadi 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.

Phakathi komhla we-11 kuSeptemba, 2001, nomthetho weCawa oza kufika kungekudala eUnited States, iindinyana ezintathu zokuqala zeSityhilelo 18 zizalisekiswa, kuba kusemthethweni weCawa apho kuqala khona ubizo lokuphuma eBhabhiloni.

> “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.

> “ISityhilelo 18 sibhekisa kwixesha apho, ngenxa yokwala isilumkiso esiphindwe kathathu seSityhilelo 14:6–12, ibandla liya kuba selifikile ngokupheleleyo kwimeko eyaxelwa yingelosi yesibini, yaye abantu bakaThixo abaseBhabheli basaya kuba khona baya kubizelwa ukuba bazahlule kubudlelane balo. Lo myalezo ngowokugqibela oya kuze unikelwe ehlabathini; yaye uya kuwufeza umsebenzi wawo. Xa abo ‘bangakholwanga yinyaniso, kanye bakholiswa kukungalungisi’ (2 Tesalonika 2:12), beya kusiyekelwa ukuba bamkele inkohliso enamandla baze bakholwe ubuxoki, ngoko ukukhanya kwenyaniso kuya kukhanya phezu kwabo bonke iintliziyo zabo zivulekileyo ukuba bakwamkele, yaye bonke abantwana beNkosi abasele eBhabheli baya kulithobela ikhwelo elithi: ‘Phumani kuyo, bantu bam’ (ISityhilelo 18:4).” Imbambano Enkulu, 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.

Kumthetho weCawa ozayo kungekudala abantu bomnqophiso bangaphambili baya kwamkela ukulahlekiswa okunamandla. Ukususela kuSeptemba 11, 2001, kude kube kukulahlekiswa okunamandla kuthululwa kumthetho weCawa, isigidimi sengelosi yesibini siyaphindwa, yaye ukwaliwa kwaso kumela ukwaliwa “kwesilumkiso esintlantlu seSityhilelo ishumi elinesine, iindinyana ezintandathu ukuya kweleshumi elinesibini.” Kule ngqiqo, iingelosi ezintathu zimelwe sisigidimi sengweosi yesibini. Isigidimi sengweosi yesibini sithi iBhabheli iwile, iwile, yaye isigidimi sengweosi yesibini sibekwe phakathi kwesigidimi sokuqala nesesithathu.

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.”

Isibhengezo selizwi lokuqala kwiSityhilelo isahluko seshumi elinesibhozo, siphindaphindo somyalezo wengelosi yesibini, kodwa simela ukwaliwa kwazo zonke izigidimi zeengelosi ezintathu zeSityhilelo seshumi elinesine. Umyalezo wengelosi yesibini umele zonke ezi zigidimi zintathu, kwaye uphethe uphawu luka-Alfa no-Omega, kuba wavakaliswa kwimbali yentshukumo yengelosi yokuqala, aze aphinde avakaliswe kwintsukumo yengelosi yesithathu. Umyalezo uchaza ukuba iBhabheli iwe kabini, yaye ngale ngqiqo yesiprofeto uchaza “ukusetyenziswa okuphindwe kathathu kwesiprofeto.”

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.

Amaxesha amabini okuqala okuwa kweBhabheli, njengoko emelwe yiBhabheli neBhabhiloni, amele ukuwa kokugqibela kweBhabhiloni yanamhlanje. Isibhengezo esiphindwe kabini sokuwa kweBhabhiloni siqingqwe ngumyalezo wokuqala nowokugqibela weengelosi ezintathu. Isakhiwo seengelosi ezintathu sithwele uphawu luka-Alfa no-Omega, kuba umyalezo wokuqala uchongwa njenge “iindaba ezilungileyo ezingunaphakade,” nto leyo ethi ngokwenkcazelo yayo ithethe ukuba ziindaba ezilungileyo ezingunaphakade, okanye umyalezo ofanayo weendaba ezilungileyo kuwo onke amaxesha. Umyalezo wengelosi yesithathu ngumyalezo weendaba ezilungileyo olumkisa ngokuchasene nokwamkela uphawu lwerhamncwa, ngoko ke umyalezo wokuqala nomyalezo wesithathu, abangumyalezo wokuqala nowokugqibela, bayimiyalezo enye, kuba yomibini ziindaba ezilungileyo.

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.

UAlfa no-Omega wabeka utyikityo lwaKhe olungu-“Nyaniso” phezu kwemiyalezo emithathu, kuba igama lesiHebhere eliguqulelwa ngokuthi “inyaniso,” ladalwa nguMchazi-zilwimi oMangalisayo ngokudibanisa unobumba wokuqala, oweshumi elinesithathu nowokugqibela woonobumba besiHebhere. “Ishumi elinesithathu” njengophawu limele uvukelo, yaye kukumlayezo wesibini apho uvukelo lweBhabheli, njengoko lumelwe ziimfundiso zalo zobuxoki nobuhenyu bayo, luchongwa khona. Njengoko sele kuphawuliwe, umyalezo wesibini nawo uqulethe utyikityo lukaAlfa no-Omega, kuba umyalezo owavakaliswa kwimbali yamaMillerite ukubhengeza ukuvulwa komgwebo uyaphindwa kwintshukumo yengelosi yesithathu ukuze kuchongwe ukuvalwa komgwebo.

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.”

Ukuwa kweBhabheli kwiGenesis isahluko seshumi elinanye, kukhankanywa kokuqala kokuwa kweBhabheli enkulu, yaye ubungqina bovukelo lukaNimrod olunesibindi nesingalawulekanga bunophawu lomyalezo wengelosi yokuqala. Njengoko kubonisiwe kumanqaku angaphambili, yomithathu imiyalezo yeengelosi ezintathu ikwafumaneka ngaphakathi komyalezo wengelosi yokuqala. Kumyalezo wengelosi yokuqala, ibinzana elithi, “moyikeni uThixo,” limele umyalezo wokuqala, yaye ibinzana elithi, “mnike uzuko,” limele umyalezo wengelosi yesibini. Umyalezo wesithathu ufumaneka kowokuqala, xa uvakalisa ukuba “lifikile ilixa lomgwebo waKhe.”

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.”

Ekuwa kukaNimrodi, okukukuwa kokuqala kweBhabheli, amanyathelo amathathu ezingelosi ezintathu nawo achongiwe. Amelwe sisaci esithi “hamba uye.”

> 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.

> Ke kaloku ihlabathi lonke lalinantetho-nye, linamazwi-nye. Kwathi ke, ekubeni besuka empumalanga, bafumana ithafa ezweni laseShinare; bahlala khona. Bathi omnye komnye, Yizani, masenze izitena, sizitshise kakuhle. Babenazo izitena esikhundleni samatye, baba nodaka lwentlaka esikhundleni sodaka lokuxovela. Bathi ke, Yizani, masizakhele umzi nenqaba, encopho yayo ifike emazulwini; masizenzele igama, hleze sichithakale phezu kwehlabathi lonke. Wehla uYehova, ukuze awubone umzi nenqaba ababeyakha oonyana babantu. Wathi uYehova, Yabonani, abantu banye, yaye bonke banantetho-nye; yaye le yinto abaqale ukuyenza; ngoku ke abayi kuthintelwa nto kuyo yonke abayicingileyo ukuyenza. Yizani, sehle, sidide ulwimi lwabo khona, ukuze bangavi ntetho yomnye nomnye. Wabachithachitha uYehova emka apho phezu kwehlabathi lonke; bayeka ukuwakha umzi. Ngenxa yoko igama lawo labizwa ngokuba yiBhabheli; ngokuba apho uYehova waludida ulwimi lwehlabathi lonke; waza apho uYehova wabachithachitha phezu kwehlabathi lonke. Genesis 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.

Ukuwa kokuqala kweBhabheli, okumelwa njengeBhabheli, kuchazwa ngamazwi athi “hambani niye,” kathathu. Iingelosi ezintathu zonke zimelwe yingelosi yokuqala. Isahluko sokuqala sikaDaniyeli naso simela umyalezo wengelosi yokuqala, yaye njengoko kuchongwe ngaphambili kula manqaku, inkqubo yovavanyo yamanyathelo amathathu yevangeli engunaphakade ifumaneka kwinyathelo lokuqala, xa uDaniyeli wala ukudla ukutya kwaseBhabheli, waza endaweni yoko wakhetha ukunika uzuko kuThixo. Uvavanyo lwakhe lokuqala lwaluluvavanyo lwengelosi yokuqala eyehla kwimbali yamaMiller ngomhla we-11 Agasti 1840 inencwadi encinane, uYohane awayalelwa ukuba ayidle.

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.

Waza wanikwa uvavanyo olubonakalayo lweentsuku ezilishumi, olwabonisa umahluko phakathi kwabo babesidla isidlo saseBhabhiloni, nabo abo, njengoDaniyeli, bakhetha ukudla ukutya kwemifuno. Uvavanyo lwesibini lwavelisa iindidi ezimbini, kanye njengoko kwenzekayo ekufikeni kwengelosi yesibini ngowe-1844. Olu vavanyo lwesibini lwalandelwa luvavanyo ekupheleni kweminyaka emithathu, apho uNebhukadenetsare wabonakalisa umgwebo wakhe, njengoko kumelwe kukufika kwengelosi yesithathu ngo-Oktobha 22, 1844.

After the flood Noah was instructed to build altars and when doing so he was never to cut or trim the rocks he used, nor was he to use mortar for his altar. The rebel Nimrod used bricks and mortar, counterfeiting the altar of the covenant relationship that had been directed to be employed by those who repopulated the earth. The first “go to” in Nimrod’s testimony represents a “covenant of death” that was formed in rebellion to the first message. The second “go to” represents the construction of a tower (a Church) and a city (a State). The second “go to” in Nimrod’s testimony was the combination of Church and State, which is the fornication of the second angel’s message. The third “go to” represented the judgment of scattering the people and confounding the language.

Emva komkhukula uNowa wayalelwa ukuba akhe izibingelelo, yaye xa esenza oko wayengamele anqumle okanye alungise amatye awayewasebenzisa, kananjalo wayengamele asebenzise udaka lwokuncamathelisa kwisibingelelo sakhe. Umvukeli uNimrodi wasebenzisa izitena nodaka, efanisa ngobuxoki isibingelelo sobudlelane bomnqophiso esasiyalelwe ukuba sisetyenziswe ngabo babeza kuphinda bazalise umhlaba. Eyokuqala ethi “yizani” kubungqina bukaNimrodi imele “umnqophiso wokufa” owasekwa ekuvukeleni umyalezo wokuqala. Eyesibini ethi “yizani” imele ukwakhiwa kwenqaba (iBandla) nesixeko (uRhulumente). Eyesibini ethi “yizani” kubungqina bukaNimrodi yayikukudityaniswa kweBandla noRhulumente, oko okukukrexeza komyalezo wengelosi yesibini. Eyesithathu ethi “yizani” yamele umgwebo wokuchithachitha abantu nokudida ulwimi.

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.

Ukuwa kokuqala kweBhabhiloni kufanekisa isigidimi sengelosi yokuqala, kwaye ukuwa kwesibini kweBhabhiloni, kwizibonakaliso ezibini ezimisela iinkalo zokuwa kweBhabhiloni yale mihla, kufanekisa isigidimi sengweosi yesibini. Kunjalo ngenxa yokuba ukuwa kweBhabhiloni njengoko kubhaliwe encwadini kaDaniyeli kumela isiqalo nesiphelo, njengoko kunjalo nangesigidimi sengweosi yesibini esivakaliswayo ekuqaleni nasekupheleni kwe-Adventism. USista White wachaza ngokucacileyo ukuba umgwebo owaziswa phezu kukaBheleshatsare wawufanekiswe ngumgwebo owaziswa phezu kukaNebhukadenetsare.

> “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.

> “Kumlawuli wokugqibela waseBhabheli, njengoko ngokomfuziselo kwenzeka kowokuqala wayo, kwafika isigwebo soMlindi ongcwele: ‘Kumkani, ... kuthiwa kuwe; Ubukumkani bumkile kuwe.’ Daniyeli 4:31.” Abaprofeti nooKumkani, 533.

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

Ukuwa kwesibini kweBhabheli kunophawu luka-Alfa no-Omega, kanye njengokuba kunjalo ngomyalezo wengelosi yesibini. Olo phawu lumelwa kukuwa kookumkani bokuqala nabokugqibela baseBhabheli. Umgwebo nokuwa kukaNebhukadenetsare zimelwe “ngamaxesha asixhenxe,” nto leyo ebhekisa “kumaxesha asixhenxe” kaLevitikus wamashumi amabini anesithandathu, yaye “ukusasazwa” emgwebweni nasekuweni kukaNimrodi nako kukwabhekisa “kumaxesha asixhenxe” kaLevitikus wamashumi amabini anesithandathu. Umgwebo nokuwa kukaBheleshatsare zimelwe ngoonobumba bomlilo abathi xa bedityanisiwe benze amawaka amabini anamakhulu amahlanu anamashumi amabini, nto leyo ekwachaza ukubhekisa “kumaxesha asixhenxe” kaLevitikus wamashumi amabini anesithandathu.

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.

“Ukusetyenziswa kathathu kwesiprofeto” kusekwa ngamangqina amabini okuqala achaza aze amisele iimpawu zokuzaliseka kwesithathu nokokugqibela. Ngokuwa kathathu kweBhabhiloni, kanye umyalezo ochaza ukuwa kweBhabhiloni ukwachaza nomgaqo ekusekelwe kuwo ukusetyenziswa kathathu kwesiprofeto. Ukuwa okubini kokuqala kweBhabhiloni kuchaza iimpawu zesiprofeto zokokuwa kwesithathu nokokugqibela.

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.

Imbali yamaMillerite iyaphindwa ngokuchaneka kwayo kanye embalini yeFuture for America. Embalini yamaMillerite ukuhlanganiswa kwemithetho uWilliam Miller awaqhelana nayo, waza wayisebenzisa ukumisa isakhelo senyaniso awasisebenzisayo ukuveza isigidimi sengelosi yokuqala, kwaba luphawu lwendlela lwale mbali. “Ukusetyenziswa kathathu kwesiprofeto” ngomnye wemithetho ehlanganisiweyo kule mihla yokugqibela ukuze kumiswe isakhelo senyaniso ekuchongwe kuso isigidimi sengwele yesithathu.

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.

Iimbonakalo ezintathu zeRoma, ezidityaniswe neemibonakalo ezintathu zokuwa kweBhabhiloni, zinobudlelane obusondeleyo, kodwa zinemahluko. Ihenyukazi laseTire, okanye laseBhabhiloni, elikrexeza nookumkani bomhlaba, liyinyama-nye nabo, kodwa lilawula phezu kwabo kumkani njengoko uYezebhele wayelawula phezu kokumkani uAhabhi. IRoma yanamhlanje lirhamncwa lesiTyhilelo seshumi elinesixhenxe elikhwelwa lize lilawulwe phezu kwalo lihenyukazi leBhabhiloni yanamhlanje.

We will continue this study in the next article.

Siza kuqhubeka esi sifundo kwinqaku elilandelayo.

> “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.’

> “Emva koko amehlo am asuswa eluzukweni, ndaza ndakhonjiswa kwintsalela esemhlabeni. Ingelosi yathi kubo, ‘Niya kuziphepha na izibetho ezisixhenxe zokugqibela? Niya kuya na eluzukweni nize nonwabele konke oko uThixo akulungiselele abo bamthandayo nabakulungeleyo ukubandezeleka ngenxa yaKhe? Ukuba kunjalo, nimelwe kukufa ukuze niphile. Zilungiseni, zilungiseni, zilungiseni. Nimelwe kukuba nibe nolungiselelo olukhulu ngakumbi kunolo ninako ngoku, kuba umhla weNkosi uyeza, ukhohlakele kokubini ngengqumbo nangomsindo ovuthayo, ukuze wenze ilizwe libe yinkangala, abatshabalalise aboni balo kulo. Ncamanisani konke kuThixo. Bekani konke phezu kwesibingelelo saKhe—isiqu, impahla, nako konke, umbingelelo ophilayo. Kuya kuthabatha konke ukungena eluzukweni. Zibekeleni ubutyebi ezulwini, apho kungekho sela sinokusondela khona, kungekho nomhlwa onokububolisa. Nimelwe kukuba ngabathathi-nxaxheba kwiimbandezelo zikaKristu apha, ukuba nifuna ukuba ngabathathi-nxaxheba kunye naYe eluzukweni lwaKhe emva koko.’”

> “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.

> “Izulu liya kuba lixabiso eliphantsi ngokwaneleyo, ukuba silizuza ngokubandezeleka. Simele sizikhanyele isiqu sethu kulo lonke uhambo, sifele isiqu sethu imihla ngemihla, sivumele uYesu yedwa abonakale, size sigcine uzuko lwaKhe luhleli phambi kwamehlo ethu ngokuqhubekayo. Ndabona ukuba abo kutshanje bamkele inyaniso kuya kufuneka bazi ukuba kuthetha ukuthini ukubandezeleka ngenxa kaKristu, nokuba baya kuba neembandezelo ekufuneka badlule kuzo, ezibukhali nezisika nzulu, ukuze bahlanjululwe baze bafaneleke ngokubandezeleka ukwamkela itywina loThixo ophilileyo, badlule kwixesha lembandezelo, babone uKumkani ebuhleni baKhe, bahlale ebusweni bukaThixo nabeengelosi ezinyulu, ezingcwele.

> “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.

> “Njengoko ndabona into ekufuneka sibe yiyo ukuze sizuze ilifa lobuqaqawuli, ndaza ndabona kananjalo ukuba uYesu wayebandezeleke kangakanani ukuze asifumanele ilifa elityebe kangako, ndathandaza ukuba sibhaptizwe ezimbandezelweni zikaKristu, ukuze singarhoxi xa kufika izilingo, koko sizithwale ngomonde nangovuyo, sisazi oko uYesu wakubandezelekayo ukuze thina, ngobuhlwempu baKhe nangeembandezelo zaKhe, senziwe sityebe. Yathi ingelosi, ‘Zincameni nina ngokwenu; kufuneka ninyathele ngokukhawuleza.’ Abanye bethu baye banexesha lokuyifumana inyaniso nokuhambela phambili inyathelo ngenyathelo, yaye inyathelo ngalinye esilithathileyo lisinike amandla okuthabatha elilandelayo. Kodwa ngoku ixesha seliphantse laphela, yaye oko besikufunda iminyaka, bona kuya kufuneka bakufunde kwiinyanga ezimbalwa. Kananjalo baya kuba nokuninzi ekufuneka bakulibele, kwanokuninzi ekufuneka bakufunde kwakhona. Abo bangayi kwamkela uphawu lwerhamncwa nomfanekiso walo xa ummiselo uphuma, kufuneka babe nesigqibo ngoku sokuthi, Hayi, asiyi kulithobela iziko lerhamncwa.” Early Writings, 67.

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