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# The Book of Daniel - Number Ninety-Five

Ìwé Dáníẹ́lì - Nọ́ńbà Márùn-ún-dín-láàádọ́rùn-ún

Unveiling the Prophetic Significance of the Second Angel’s Message

Ìṣípayá Ìtumọ̀ Àsọtẹ́lẹ̀ ti Ìhìn-iṣẹ́ Áńgẹ́lì Kejì

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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.

Nínú ìtàn ìṣísẹ̀ ti angẹli kìnní àti ti kẹta pẹ̀lú, a lè ṣàkótán ìhìnrere náà nípasẹ̀ ìhìnrere angẹli kejì.

> 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.

> Angẹli mìíràn sì tẹ̀lé e, ó ń wí pé, Bábílónì ti ṣubú, ó ti ṣubú, ìlú ńlá yẹn, nítorí pé ó ti mú kí gbogbo orílẹ̀-èdè mu nínú wáìnì ìbínú àgbèrè rẹ̀. Ìfihàn 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.

Áńgẹ́lì kejì ń fi ìlò mẹ́ta-mẹ́ta ti àsọtẹ́lẹ̀ hàn, fún àwọn tí ó fẹ́ràn láti rí i. Áńgẹ́lì kejì ń gbé ìhìnrere àsọtẹ́lẹ̀ kalẹ̀, ìhìnrere náà sì ni pé Bábílónì ti ṣubú lẹ́ẹ̀mejì. Ó ń tọ́ka sí Bábílónì gẹ́gẹ́ bí “ìlú ńlá” náà tí a dá mọ̀ nínú orí kẹtàlá-dín-lọ́gbọ̀n àti kejìlá-dín-lọ́gbọ̀n gẹ́gẹ́ bí Bábílónì Òde-Òní. Bábílónì Òde-Òní ti ṣubú lẹ́ẹ̀mejì, ìṣubú rẹ̀ sì ṣẹlẹ̀ nítorí pé ó mú kí gbogbo orílẹ̀-èdè “mu nínú ìbínú àgbèrè rẹ̀.” A ṣe àgbèrè rẹ̀ pọ̀ pẹ̀lú àwọn ọba ayé. Ìbáṣepọ̀ náà jẹ́ kí ó lè lo agbára àwọn ọba tí ó bá ṣe àgbèrè láti fi mú “ìbínú” rẹ̀ ṣẹ, èyí tí í ṣe inúnibíni tí ó ń mú wá sórí àwọn ènìyàn olóòtítọ́ Ọlọ́run.

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.”

Wáìnì jẹ́ ẹ̀kọ́ ìsìn kan, àti pé ẹ̀kọ́ tí obìnrin náà ń darí gbogbo àwọn orílẹ̀-èdè láti mu ni ẹ̀kọ́ èké tí ó sọ pé jíjọ́sìn oòrùn yóò mú àlàáfíà wá. Gbogbo àwọn orílẹ̀-èdè gba “àmì” àṣẹ rẹ̀, èyí tí í ṣe jíjọ́sìn oòrùn, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú ìjọ́sìn ọjọ́ Àìkú. Ìgbàgbọ́ gbogbo àwọn orílẹ̀-èdè sí “àmì” náà ni agbára Orílẹ̀-Èdè Amẹ́ríkà mú ṣẹ, ṣùgbọ́n a ṣe é ní àkókò ogun tí ń le sí i tí Ègbé Kẹta ti Ìsílámù ń mú wá sórí ayé. Àwọn orílẹ̀-èdè gba “wáìnì” ìbínú rẹ̀, lórí ìpìlẹ̀ ìlérí “àlàáfíà àti ààbò.”

> “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.

> “Ṣé nísinsìnyí ni ọ̀rọ̀ náà yóò dé pé mo ti kéde pé a ó fi ìgbì òkun ńlá gbá New York kúrò? Èyí ni èmi kò tíì sọ rí. Mo ti sọ pé, bí mo ṣe ń wo àwọn ilé ńláńlá tí wọ́n ń kọ́ síbẹ̀, òkè lórí òkè, pé, ‘Irú ìṣẹ̀lẹ̀ búburú wo ni yóò ṣẹlẹ̀ nígbà tí Olúwa yóò dìde láti mì ayé gidigidi! Nígbà náà ni ọ̀rọ̀ Ìfihàn 18:1–3 yóò ṣẹ.’ Gbogbo orí kejìdínlógún Ìfihàn jẹ́ ìkìlọ̀ nípa ohun tí ń bọ̀ sórí ayé. Ṣùgbọ́n mi ò ní ìmọ̀lẹ̀ kankan ní pàtó ní ti ohun tí ń bọ̀ sórí New York, bí kò ṣe pé mo mọ̀ pé ní ọjọ́ kan, àwọn ilé ńláńlá ibẹ̀ ni a ó wó lulẹ̀ nípasẹ̀ yíyí padà àti yíyí ká agbára Ọlọ́run. Láti inú ìmọ̀lẹ̀ tí a fi fún mi, mo mọ̀ pé ìparun wà nínú ayé. Ọ̀rọ̀ kan láti ọ̀dọ̀ Olúwa, ìfọwọ́kan kan ti agbára ńlá rẹ̀, àwọn ilé gíga wọ̀nyí yóò sì ṣubú. Irú ìṣẹ̀lẹ̀ yóò ṣẹlẹ̀ tí ìbẹ̀rù rẹ̀ a kò lè rò inú rẹ̀.” Review and Herald, July 5, 1906.

The second angels’ message was repeated on September 11, 2001, when the great buildings of New York City were thrown down by a touch of God’s hand.

A tún tún sọ ìròyìn áńgẹ́lì kejì náà ní ọjọ́ kẹ́rìnlá, oṣù Kẹsán, ọdún 2001, nígbà tí a sọ àwọn ilé ńlá ìlú New York lulẹ̀ nípasẹ̀ ìfọwọ́kan ọwọ́ Ọlọ́run.

> “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).

> “Wòlíì náà wí pé, ‘Mo sì rí angẹli mìíràn sọ̀kalẹ̀ láti ọ̀run wá, ẹni tí ó ní agbára ńlá; a sì fi ògo rẹ̀ mú ilẹ̀ ayé tàn. Ó sì ké pẹ̀lú agbára ńlá ní ohùn líle, wí pé, Bábílónì ńlá ti ṣubú, ó ti ṣubú, ó sì di ibùgbé àwọn ẹ̀mí èṣù’ (Ìṣípayá 18:1, 2). Èyí ni ìhìn-iṣẹ́ kan náà tí a fi fún angẹli kejì. Bábílónì ti ṣubú, ‘nítorí pé ó mú kí gbogbo orílẹ̀-èdè mu nínú wáìnì ìbínú àgbèrè rẹ̀’ (Ìṣípayá 14:8). Kí ni wáìnì náà?—Àwọn ẹ̀kọ́ èké rẹ̀ ni. Ó ti fún ayé ní ọjọ́ ìsinmi èké dípò Sábáàtì òfin kẹrin, ó sì tún irọ́ náà sọ tí Sátánì kọ́kọ́ sọ fún Éfà ní Édẹni—àìkú àdáyébá ti ọkàn. Ọ̀pọ̀lọpọ̀ àṣìṣe tí ó jọ ìwọ̀nyí ni ó ti tú káàkiri jìnà síra, ‘ní fífi àwọn àṣẹ ènìyàn kọ́ni gẹ́gẹ́ bí ẹ̀kọ́’ (Mátíù 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.

> “Nígbà tí Jésù bẹ̀rẹ̀ iṣẹ́ ìránṣẹ́ rẹ̀ ní gbangba, Ó wẹ Tẹ́ńpìlì náà mọ́ kúrò nínú ìbàjẹ́ àìmọ́rẹ́lẹ̀ rẹ̀. Láàárín àwọn ìṣe ìkẹyìn iṣẹ́ ìránṣẹ́ rẹ̀ ni ìwẹ̀nùmọ́ Tẹ́ńpìlì náà lẹ́ẹ̀kejì wà. Bákan náà, nínú iṣẹ́ ìkẹyìn fún ìkìlọ̀ sí ayé, a ṣe ìpè méjì tí ó yàtọ̀ sí àwọn ìjọ. Ìránṣẹ́ áńgẹ́lì kejì ni pé, ‘Bábílónì ti ṣubú, ti ṣubú, ìlú ńlá náà, nítorí pé ó ti mú kí gbogbo orílẹ̀-èdè mu nínú wáìnì ìbínú àgbèrè rẹ̀’ (Ìfihàn 14:8). Àti pé nínú igbe ńlá ìránṣẹ́ áńgẹ́lì kẹta, a gbọ́ ohùn kan láti ọ̀run wí pé, ‘Ẹ jáde kúrò nínú rẹ̀, ẹ̀yin ènìyàn mi, kí ẹ má bàa kópa nínú ẹ̀ṣẹ̀ rẹ̀, àti kí ẹ má bàa gba nínú àwọn ìyọnu rẹ̀. Nítorí ẹ̀ṣẹ̀ rẹ̀ ti dé ọ̀run, Ọlọ́run sì ti rántí àìṣedéédéé rẹ̀’ (Ìfihàn 18:4, 5).” Selected Messages, ìwé 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.

Láàárín September 11, 2001, àti òfin Sọ́ńdè tí ó ń bọ̀ lọ́ràńkà ní Orílẹ̀-Èdè Amẹ́ríkà, àwọn ẹsẹ̀ mẹ́ta àkọ́kọ́ ti Ìfihàn orí kejìdínlógún ni a mú ṣẹ, nítorí pé ní àkókò òfin Sọ́ńdè ni ìpè láti jáde kúrò ní Bábílónì ti bẹ̀rẹ̀.

> “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.

> “Iṣipaya 18 tọ́ka sí àsìkò náà nígbà tí, gẹ́gẹ́ bí àbájáde kíkọ ìkìlọ̀ mẹ́tẹ̀ẹ̀ta ti Iṣipaya 14:6–12 sílẹ̀, ìjọ yóò ti dé pátápátá sí ipò tí áńgẹ́lì kejì ti sọ tẹ́lẹ̀, a ó sì pe àwọn ènìyàn Ọlọ́run tí wọ́n ṣì wà ní Babeli láti yà ara wọn kúrò nínú ìbáṣepọ̀ rẹ̀. Ìránṣẹ́ yìí ni èyí tí ó gbẹ̀yìn jùlọ tí a óò fi fún ayé rí; yóò sì ṣe iṣẹ́ rẹ̀ tán. Nígbà náà ni àwọn tí ‘wọn kò gbà òtítọ́ gbọ́, ṣùgbọ́n tí wọ́n ní inú-dídùn nínú àìṣòdodo’ (2 Tẹsalóníkà 2:12), yóò jẹ́ kí a fi wọ́n sílẹ̀ láti gba ìtanràn alágbára àti láti gba irọ́ gbọ́, nígbà náà ni ìmọ́lẹ̀ òtítọ́ yóò tàn sórí gbogbo àwọn tí ọkàn wọn ṣí sílẹ̀ láti gbà á, gbogbo àwọn ọmọ Oluwa tí ó kù ní Babeli yóò sì fetí sí ìpè náà pé: ‘Ẹ jáde kúrò nínú rẹ̀, èèyàn Mi’ (Iṣipaya 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.

Ní òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́ yìí, àwọn ènìyàn májẹ̀mú àtijọ́ yóò gba ìtanrànkálẹ̀ agbára ìṣìnà. Láti Ọjọ́ Kẹsàn-án, oṣù Kẹ́sàn-án, ọdún 2001, títí di àsìkò tí a ó tú ìtanrànkálẹ̀ agbára ìṣìnà náà jáde ní òfin Ọjọ́ Àìkú, a tún ń ṣe ìfìròyìn iṣẹ́ angẹli kejì náà, àti pé ìkọ̀sílẹ̀ náà dúró fún ìkọ̀sílẹ̀ “ìkìlọ̀ mẹ́ta ti Ìfihàn orí kẹrìnlá, ẹsẹ̀ kẹfà títí dé kejìlá.” Ní ìtumọ̀ yìí, a ṣàfihàn àwọn angẹli mẹ́ta náà nípasẹ̀ iṣẹ́ angẹli kejì náà. Ìfìròyìn angẹli kejì náà ni pé, Bábílónì ti wó lulẹ̀, ti wó lulẹ̀, a sì gbe ìfìròyìn angẹli kejì náà kalẹ̀ láàrín ìfìròyìn àkọ́kọ́ àti ìfìròyìn kẹta.

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.”

Ìkéde ohùn àkọ́kọ́ nínú Ìfihàn orí kejìdínlógún, jẹ́ àtúnsọ ìránṣẹ́ áńgẹ́lì kejì, ṣùgbọ́n ó ṣàfihàn ìkọ̀sílẹ̀ gbogbo àwọn áńgẹ́lì mẹ́ta ti Ìfihàn mẹ́rìnlá. Ìránṣẹ́ áńgẹ́lì kejì dúró fún gbogbo àwọn ìránṣẹ́ mẹ́ta náà, ó sì ní àmì Alpha àti Omega, nítorí a kéde rẹ̀ nínú ìtàn ìṣísẹ̀ áńgẹ́lì àkọ́kọ́, lẹ́yìn náà a ó sì tún kéde rẹ̀ nínú ìṣísẹ̀ áńgẹ́lì kẹta. Ìránṣẹ́ náà sọ pé Babeli ti ṣubú lẹ́ẹ̀mejì, àti ní ìtumọ̀ àsọtẹ́lẹ̀ yìí, ó ń tọ́ka sí “ìlò mẹ́ta ti àsọtẹ́lẹ̀.”

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.

Àwọn ìgbà méjì àkọ́kọ́ tí Bábílónì ṣubú, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú Bébélì àti Bábílónì, ń ṣàfihàn ìṣubú ìkẹyìn ti Bábílónì òde-òní. Ìkéde ìṣubú Bábílónì lẹ́ẹ̀mejì ni a fi ìránṣẹ́ àkọ́kọ́ àti ti ìkẹyìn nínú ìhìn àwọn áńgẹ́lì mẹ́ta ṣe ààlà rẹ̀. Àtòjọ àwọn áńgẹ́lì mẹ́ta náà ní àmì ìdánimọ̀ Alpha àti Omega, nítorí a fi ìránṣẹ́ àkọ́kọ́ náà mọ̀ gẹ́gẹ́ bí “ìhìnrere àìnípẹ̀kun,” èyí tí, ní ìtumọ̀ gangan rẹ̀, túmọ̀ sí pé òun ni ìhìnrere ayérayé, tàbí ìhìnrere kan náà fún gbogbo àkókò. Ìránṣẹ́ áńgẹ́lì kẹta ni ìhìnrere tí ń kìlọ̀ lòdì sí gbígba àmì ẹranko náà; nítorí náà, ìránṣẹ́ àkọ́kọ́ àti ìránṣẹ́ kẹta, tí í ṣe ìránṣẹ́ àkọ́kọ́ àti ti ìkẹyìn, jẹ́ ìránṣẹ́ kan náà, nítorí pé ìhìnrere ni wọ́n méjèèjì.

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.

Áfà àti Ómégà fi ìbuwọlu Rẹ̀ tí í ṣe “Òtítọ́” lé àwọn ìránṣẹ́ mẹ́ta náà lórí, nítorí ọ̀rọ̀ Hébérù tí a túmọ̀ sí “òtítọ́” ni Onímọ̀-Èdè Aláìlẹ́gbẹ́ dá sílẹ̀ nípa pípapọ̀ lẹ́tà àkọ́kọ́, ẹ̀ẹ̀kẹtàlá, àti ìkẹyìn nínú álífábẹ́ẹ̀tì Hébérù. “Ẹ̀ẹ̀kẹtàlá” gẹ́gẹ́ bí àmì ń ṣojú ìṣọ̀tẹ̀, ó sì wà nínú ìránṣẹ́ kejì ni a ti mọ ìṣọ̀tẹ̀ Bábílónì, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú ẹ̀kọ́ èké àti àgbèrè rẹ̀. Gẹ́gẹ́ bí a ti ṣàkíyèsí tẹ́lẹ̀, ìránṣẹ́ kejì náà pẹ̀lú ní ìbuwọlu Áfà àti Ómégà, nítorí ìránṣẹ́ tí a kéde nínú ìtàn Mílàráìtì láti kede ṣíṣí ìdájọ́ ni a tún ṣe nínú ìṣípò angẹli kẹta láti fi ìpipadé ìdájọ́ hàn.

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.”

Ìṣubú Bábélì ní inú Jẹ́nẹ́sísì orí kẹ́wàá-dín-lọ́gbọ̀n, ni ìtọ́kasí àkọ́kọ́ sí ìṣubú Bábílónì, àti ẹ̀rí ìṣọ̀tẹ̀ agbéraga Nimródi gbé àmì-ìdánimọ̀ ìfẹ̀ṣẹ̀hàn áńgẹ́lì kìn-ín-ní. Gẹ́gẹ́ bí a ti fi hàn nínú àwọn àpilẹ̀kọ ṣáájú, gbogbo àwọn ìfẹ̀ṣẹ̀hàn mẹ́ta ti àwọn áńgẹ́lì mẹ́ta wà pẹ̀lú nínú ìfẹ̀ṣẹ̀hàn áńgẹ́lì kìn-ín-ní. Nínú ìfẹ̀ṣẹ̀hàn áńgẹ́lì kìn-ín-ní, ọ̀rọ̀ náà pé, “ẹ bẹ̀rù Ọlọ́run,” dúró fún ìfẹ̀ṣẹ̀hàn kìn-ín-ní, àti ọ̀rọ̀ náà pé, “ẹ fi ògo fún Un,” dúró fún ìfẹ̀ṣẹ̀hàn áńgẹ́lì kejì. Ìfẹ̀ṣẹ̀hàn kẹta sì wà nínú èyí kìn-ín-ní, nígbà tí ó kéde pé “wákàtí ìdájọ́ Rẹ̀ ti dé.”

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.”

Nínú ìṣubú Nimrodu, èyí tí í ṣe ìṣubú àkọ́kọ́ ti Bábílónì, a tún fi ìgbésẹ̀ mẹ́ta ti àwọn áńgẹ́lì mẹ́tẹ̀ẹ̀ta hàn. A ṣàpẹẹrẹ rẹ̀ pẹ̀lú ọ̀rọ̀ náà pé, “ẹ jẹ́ kí a lọ sí.”

> 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.

> Gbogbo ayé sì ní èdè kan náà, àti ọ̀rọ̀ kan náà. Ó sì ṣẹlẹ̀ pé, bí wọ́n ṣe ń rìn láti ìlà-oòrùn wá, wọ́n rí pẹ̀tẹ́lẹ̀ kan ní ilẹ̀ Ṣina; wọ́n sì gbé ibẹ̀. Wọ́n sì sọ fún ara wọn pé, Ẹ wá, ẹ jẹ́ kí a ṣe bíríkì, kí a sì sun wọn dáradára. Wọ́n sì ní bíríkì dípò òkúta, bitúmẹ́nì sì ni wọ́n lò dípò amọ̀ ìsopọ̀. Wọ́n sì wí pé, Ẹ wá, ẹ jẹ́ kí a kọ́ ìlú kan fún ara wa, àti ilé-ìṣọ́ kan, tí òkè rẹ̀ yóò dé ọ̀run; kí a sì ṣe orúkọ fún ara wa, kí a má bàa túká ká gbogbo ojú ilẹ̀ ayé. Oluwa sì sọ̀kalẹ̀ wá wo ìlú náà àti ilé-ìṣọ́ náà, tí àwọn ọmọ ènìyàn ń kọ́. Oluwa sì wí pé, Wò ó, ènìyàn jẹ́ ọ̀kan, gbogbo wọn sì ní èdè kan náà; èyí sì ni ohun tí wọ́n bẹ̀rẹ̀ sí í ṣe: nísinsin yìí kò sí ohun tí a ó fi dí wọn lọ́wọ́ nínú ohun tí wọ́n ti rò láti ṣe. Ẹ wá, ẹ jẹ́ kí a sọ̀kalẹ̀ lọ, kí a sì da èdè wọn rú níbẹ̀, kí wọ́n má bàa lè lóye ọ̀rọ̀ ara wọn. Bẹ́ẹ̀ ni Oluwa ṣe tú wọn ká láti ibẹ̀ sí gbogbo ojú ilẹ̀ ayé: wọ́n sì dáwọ́ kíkọ́ ìlú náà dúró. Nítorí náà ni a ṣe ń pè orúkọ rẹ̀ ní Bábélì; nítorí níbẹ̀ ni Oluwa ti da èdè gbogbo ayé rú: àti láti ibẹ̀ ni Oluwa ti tú wọn ká sí gbogbo ojú ilẹ̀ ayé. Jẹ́nẹ́sísì 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.

Ìṣubú àkọ́kọ́ Bábílónì, tí a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí Bábélì, ni a sọ nípasẹ̀ ọ̀rọ̀ náà, “ẹ wá,” lẹ́ẹ̀mẹ́ta. Gbogbo àwọn áńgẹ́lì mẹ́ta ni a ṣàpẹẹrẹ wọn nínú áńgẹ́lì àkọ́kọ́. Dáníẹ́lì orí kìn-ín-ní pẹ̀lú ń ṣàpẹẹrẹ ìhìnrere áńgẹ́lì àkọ́kọ́, àti gẹ́gẹ́ bí a ti fi hàn tẹ́lẹ̀ nínú àwọn àpilẹ̀kọ wọ̀nyí, ìlànà ìdánwò ìgbésẹ̀ mẹ́ta ti ìhìnrere àìnípẹ̀kun ni a rí nínú ìgbésẹ̀ kìn-ín-ní, nígbà tí Dáníẹ́lì kọ̀ láti jẹ oúnjẹ ìjẹun ti Bábílónì, tí ó sì yàn dípò bẹ́ẹ̀ láti fi ògo fún Ọlọ́run. Ìdánwò àkọ́kọ́ rẹ̀ ni ìdánwò áńgẹ́lì àkọ́kọ́ tí ó sọ̀kalẹ̀ nínú ìtàn Míláráìtì ní August 11, 1840 pẹ̀lú ìwé kékeré kan, èyí tí a pàṣẹ fún Jòhánù láti jẹ.

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.

Lẹ́yìn náà ni a fún un ní àdánwò ojú-ọ̀nà ọjọ́ mẹ́wàá, èyí tí ó fi ìyàtọ̀ hàn láàárín àwọn tí wọ́n jẹ oúnjẹ Bábílónì, àti àwọn tí, gẹ́gẹ́ bí Dáníẹ́lì, yàn láti jẹ ẹfọ́. Àdánwò kejì náà mú kí ẹ̀yà méjì farahàn, gẹ́gẹ́ bí ìbọ̀wọ̀lé áńgẹ́lì kejì ní ọdún 1844 ṣe rí. Àdánwò kejì náà sì ni a tẹ̀lé pẹ̀lú àdánwò ní òpin ọdún mẹ́ta, níbi tí Nebukadinésárì ti fi ìdájọ́ rẹ̀ hàn, gẹ́gẹ́ bí a ti ṣojú rẹ̀ nípa ìbọ̀wọ̀lé áńgẹ́lì kẹta ní October 22, 1844.

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

Lẹ́yìn ìkún-omi náà, a pàṣẹ fún Noa pé kí ó kọ àwọn pẹpẹ, àti nígbà tí ó bá ń ṣe bẹ́ẹ̀, kò gbọdọ̀ gé tàbí ṣẹ́ àwọ̀n òkúta tí ó lò, bẹ́ẹ̀ ni kò gbọdọ̀ lo amọ̀ fún pẹpẹ rẹ̀. Nimrodu ọlọ̀tẹ̀ lo bíríkì àti amọ̀, ní fífi pẹpẹ ìbáṣepọ̀ májẹ̀mú tí a ti pàṣẹ pé kí àwọn tí yóò tún mú ayé kún un lò ṣe àfàwọ́kọ. “Ẹ jẹ́ ká” àkọ́kọ́ nínú ẹ̀rí Nimrodu ń ṣojú “májẹ̀mú ikú” kan tí a dá sílẹ̀ nínú ìṣọ̀tẹ̀ sí ìhìn àkọ́kọ́. “Ẹ jẹ́ ká” kejì ń ṣojú ìkọ́lé ilé-ìṣọ́ kan (Ìjọ kan) àti ìlú kan (Ìpínlẹ̀ kan). “Ẹ jẹ́ ká” kejì nínú ẹ̀rí Nimrodu ni ìdapọ̀ Ìjọ àti Ìpínlẹ̀, èyí tí ó jẹ́ àgbèrè ti ìhìn áńgẹ́lì kejì. “Ẹ jẹ́ ká” kẹta ń ṣojú ìdájọ́ fífọ́n àwọn ènìyàn ká àti dídàrúdàpọ̀ èdè náà.

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.

Ìṣubú àkọ́kọ́ ti Bábílónì jẹ́ àpẹẹrẹ ìfihàn iṣẹ́ ìránṣẹ́ áńgẹ́lì kìn-ín-ní, àti ìṣubú kejì ti Bábílónì nínú àwọn ìfarahàn méjì tí ń fi àwọn èròjà ìdásílẹ̀ ìṣubú Bábílónì òde-òní múlẹ̀, jẹ́ àpẹẹrẹ iṣẹ́ ìránṣẹ́ áńgẹ́lì kejì. Ó rí bẹ́ẹ̀ nítorí ìṣubú Bábílónì gẹ́gẹ́ bí a ti gbà á sílẹ̀ nínú ìwé Dáníẹ́lì ń ṣojú ìbẹ̀rẹ̀ kan àti òpin kan, gẹ́gẹ́ bí iṣẹ́ ìránṣẹ́ áńgẹ́lì kejì pẹ̀lú, èyí tí a ń kéde ní ìbẹ̀rẹ̀ àti ní òpin ẹ̀sìn Adventism. Sister White ṣe ìdánimọ̀ ní pàtó pé ìdájọ́ tí a mú wá sórí Belshazzar ti jẹ́ àfihàn ṣáájú rẹ̀ nípasẹ̀ ìdájọ́ tí a mú wá sórí Nebuchadnezzar.

> “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.

> “Sí alákòóso ìkẹyìn Bábílónì, gẹ́gẹ́ bí àpẹẹrẹ sí ẹni àkọ́kọ́ rẹ̀, ni ìdájọ́ Olùṣọ́ àtọ̀runwá náà ti dé pé: ‘Ìwọ ọba, ... a ti sọ ọ́ fún ọ; a ti mú ìjọba kúrò lọ́wọ́ rẹ.’ Dáníẹ́lì 4:31.” Àwọn Wòlíì àti Àwọn Ọba, 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.

Ìṣubú kejì ti Babeli ní àmì ìdánimọ̀ Alfa àti Omega, gẹ́gẹ́ bí ó ti rí pẹ̀lú ìrántí áńgẹ́lì kejì. Àmì ìdánimọ̀ náà ni a fi hàn nínú ìṣubú ọba àkọ́kọ́ àti ọba ìkẹyìn Babeli. Ìdájọ́ àti ìṣubú Nebukadinésari ni a ṣàpẹẹrẹ gẹ́gẹ́ bí “àkókò méje,” èyí tí ó jẹ́ ìtọ́kasí sí “àkókò méje” ti Lefitiku mẹ́rìndínlọ́gbọ̀n, àti “títúká” nínú ìdájọ́ àti ìṣubú Nimrodu náà pẹ̀lú jẹ́ ìtọ́kasí sí “àkókò méje” ti Lefitiku mẹ́rìndínlọ́gbọ̀n. Ìdájọ́ àti ìṣubú Belṣásari ni a ṣàpẹẹrẹ nípasẹ̀ àwọn lẹ́tà iná tí àpapọ̀ wọn jẹ́ ẹgbẹ̀rún méjì, ọgọ́rùn-ún márùn-ún, ogún, tí ó tún fi hàn pé ó jẹ́ ìtọ́kasí sí “àkókò méje” ti Lefitiku mẹ́rìndínlọ́gbọ̀n.

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.

“Ìlò àsọtẹ́lẹ̀ ní ìlò mẹ́ta” ni a fi àwọn ẹlẹ́rìí méjì àkọ́kọ́ múlẹ̀, àwọn tí ń tọ́ka sí, tí wọ́n sì ń fi àwọn àbùdá ìmúṣẹ̀ kẹta àti ìkẹyìn hàn gbangba. Pẹ̀lú àwọn ìṣubú Bábílónì mẹ́ta, ìfiránṣẹ́ gan-an tí ń dá ìṣubú Bábílónì mọ̀ ni ó tún ń dá ìlànà tí ìlò àsọtẹ́lẹ̀ ní ìlò mẹ́ta dá lé mọ̀. Àwọn ìṣubú Bábílónì méjì àkọ́kọ́ ń tọ́ka sí àwọn àbùdá àsọtẹ́lẹ̀ ti ìṣubú kẹta àti ìkẹyìn.

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.

Ìtàn àwọn ọmọlẹ́yìn Miller ni a tún ṣe déédéé gẹ́gẹ́ bí ó ti rí, ní inú ìtàn Future for America. Nínú ìtàn àwọn ọmọlẹ́yìn Miller, àkójọpọ̀ àwọn ìlànà kan tí William Miller mọ̀ dáadáa, tí ó sì lò láti fi dá ìpìlẹ̀ òtítọ́ tí ó fi ń gbé ìhìnrere áńgẹ́lì àkọ́kọ́ kalẹ̀, jẹ́ àmì-ọ̀nà kan nínú ìtàn náà. “Ìlò àsọtẹ́lẹ̀ ní ìgbà mẹ́ta” jẹ́ ọ̀kan nínú àwọn ìlànà tí a ti kó jọ ní àwọn ọjọ́ ìkẹyìn wọ̀nyí láti fi dá ìpìlẹ̀ òtítọ́ náà múlẹ̀, nínú èyí tí a ti ń dá ìhìnrere áńgẹ́lì kẹta mọ̀.

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.

Àwọn ìfarahàn mẹ́ta ti Róòmù, tí a darapọ̀ mọ́ àwọn ìfarahàn mẹ́ta ti ìṣubú Bábílónì, ní ìbáṣepọ̀ tímọ́tímọ́, ṣùgbọ́n wọ́n ní àwọn ìyàtọ̀. Aṣẹ́wó Tírè, tàbí Bábílónì, ẹni tí ń bá àwọn ọba ayé ṣe panṣágà, di ẹran ara kan pẹ̀lú wọn, ṣùgbọ́n ó ń jọba lórí àwọn ọba wọ̀nyẹn gẹ́gẹ́ bí Jésébẹ́lì ti jọba lórí ọba Áhábù. Róòmù ìgbà òde òní ni ẹranko Ìṣípayá orí kẹtàlá [sic? Wait Revelation seventeen = orí kẹtadilogun] ti aṣẹ́wó Bábílónì ìgbà òde òní jókòó lé lórí, tí ó sì ń jọba lórí.

We will continue this study in the next article.

A ó máa tẹ̀síwájú nínú ìwádìí yìí nínú àpilẹ̀kọ tí ń bọ̀.

> “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.’

> “Nígbà náà ni a yí ojú mi kúrò nínú ògo náà, a sì tọ́ka sí ìyókù tó wà lórí ilẹ̀ ayé. Áńgẹ́lì náà sì wí fún wọn pé, ‘Ṣé ẹ̀yin yóò yẹra fún àwọn àjàkálẹ̀ àrùn méje ìkẹyìn náà bí? Ṣé ẹ̀yin yóò lọ sí ògo kí ẹ sì gbádùn gbogbo ohun tí Ọlọ́run ti pèsè fún àwọn tí ó nífẹ̀ẹ́ Rẹ̀ tí wọ́n sì múra tán láti jìyà nítorí Rẹ̀ bí? Bí ó bá rí bẹ́ẹ̀, ẹ gbọdọ̀ kú kí ẹ lè yè. Ẹ múra sílẹ̀, ẹ múra sílẹ̀, ẹ múra sílẹ̀. Ẹ gbọdọ̀ ní ìmúrasílẹ̀ tí ó pọ̀ ju èyí tí ẹ ní nísinsin yìí lọ, nítorí ọjọ́ Olúwa ń bọ̀, ọjọ́ ìkà ní ti ìbínú àti ìrunú gbígbóná, láti sọ ilẹ̀ náà di ahoro àti láti pa àwọn ẹlẹ́ṣẹ̀ inú rẹ̀ run. Ẹ rú gbogbo rẹ̀ sí Ọlọ́run. Ẹ gbé gbogbo rẹ̀ lé pẹpẹ Rẹ̀ lórí—ara ẹni, ohun ìní, àti ohun gbogbo—gẹ́gẹ́ bí ẹbọ alààyè. Yóò gba ohun gbogbo láti wọ ògo. Ẹ kó ìṣúra jọ fún ara yín ní ọ̀run, níbi tí olè kò ti lè sún mọ́ ọn tàbí ipata bà á jẹ. Ẹ gbọdọ̀ jẹ́ alábápín nínú ìjìyà Kristi níhìn-ín, bí ẹ bá fẹ́ jẹ́ alábápín pẹ̀lú Rẹ̀ nínú ògo Rẹ̀ lẹ́yìn èyí.’”

> “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.

> “Ọ̀run yóò din owó tó, bí a bá rí i gbà nípasẹ̀ ìjìyà. A gbọ́dọ̀ máa sẹ ara wa ní gbogbo ọ̀nà, kú sí ara wa lójoojúmọ́, jẹ́ kí Jésù nìkan farahàn, kí a sì máa fi ògo Rẹ̀ hàn níwájú wa nígbà gbogbo. Mo rí i pé àwọn tí wọ́n ṣẹ̀ṣẹ̀ gba òtítọ́ mọ́ra yóò ní láti mọ ohun tí ó jẹ́ láti jìyà nítorí Kristi, pé wọ́n yóò ní àwọn àdánwò láti là kọjá tí yóò mú gan-an tí yóò sì gé ni, kí a lè sọ wọ́n di mímọ́, kí a sì mú wọ́n yẹ nípasẹ̀ ìjìyà láti gba èdìdì Ọlọ́run alààyè, láti là kọjá ní àkókò ìpọ́njú, láti rí Ọba nínú ẹwà Rẹ̀, àti láti máa gbé níwájú Ọlọ́run àti àwọn áńgẹ́lì mímọ́, pípé.”

> “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.

> “Nígbà tí mo rí ohun tí a gbọ́dọ̀ jẹ́ kí a lè jogún ògo, tí mo sì tún rí bí Jésù ti jìyà tó láti rí ogún ọlọ́rọ̀ bẹ́ẹ̀ gbà fún wa, mo gbàdúrà pé kí a lè ṣe ìrìbọmi sínú ìjìyà Kristi, kí a má bàa fà sẹ́yìn nígbà ìdánwò, ṣùgbọ́n kí a fi sùúrù àti ayọ̀ ru wọ́n, ní mímọ̀ ohun tí Jésù ti jìyà, kí àwa, nípasẹ̀ òṣì Rẹ̀ àti ìjìyà Rẹ̀, lè di ọlọ́rọ̀. Áńgẹ́lì náà sọ pé, ‘Sẹ́ ara-ẹni nù; ẹ gbọdọ̀ yára gbé ìgbésẹ̀.’ Àwọn kan nínú wa ti ní àkókò láti gba òtítọ́ náà àti láti tẹ̀síwájú ní ìgbésẹ̀ lẹ́yìn ìgbésẹ̀, àti pé gbogbo ìgbésẹ̀ tí a ti gbé ti fún wa ní agbára láti gbé èyí tí ó tẹ̀lé e. Ṣùgbọ́n nísinsìnyí àkókò fẹ́rẹ̀ẹ́ parí, àti ohun tí a ti lo ọ̀pọ̀ ọdún láti kọ́, àwọn yóò ní láti kọ́ nínú oṣù díẹ̀. Wọ́n pẹ̀lú yóò ní ọ̀pọ̀ ohun láti kọ̀ sílẹ̀ àti ọ̀pọ̀ ohun láti tún kọ́. Àwọn tí kò ní gba ààmì ẹranko náà àti ère rẹ̀ nígbà tí ìlànà náà bá jáde, gbọdọ̀ ní ìpinnu nísinsìnyí láti wí pé, Rárá, a kì yóò ka ètò ẹranko náà sí.” Early Writings, 67.

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