The prophetic framework applied by William Miller was the structure of the two desolating powers of pagan Rome followed by papal Rome. The prophetic framework applied by Future for America is the structure of the three desolating powers of pagan Rome followed by papal Rome and then apostate Protestantism. The three manifestations of Rome are those three desolating powers of the dragon, the beast and the false prophet. That framework was recognized in a large part by the resistance brought against the light of the last six verses of Daniel chapter eleven, that was unsealed at the time of the end in 1989.
Tus qauv yaj saub uas William Miller tau siv yog tus qauv ntawm ob lub hwj chim uas ua rau kev puam tsuaj, yog Loos uas teev dab mlom ua ntej, ces yog Loos ntawm lub papacy. Tus qauv yaj saub uas Future for America tau siv yog tus qauv ntawm peb lub hwj chim uas ua rau kev puam tsuaj, yog Loos uas teev dab mlom ua ntej, tom qab ntawd yog Loos ntawm lub papacy, thiab ces yog Protestantism uas tau thim txoj kev ntseeg lawm. Peb qhov kev tshwm sim ntawm Loos yog peb lub hwj chim uas ua rau kev puam tsuaj ntawd ntawm tus zaj, tus tsiaj qus, thiab tus yaj saub cuav. Tus qauv ntawd tau raug lees paub nyob rau ib feem loj los ntawm txoj kev tawm tsam uas raug coj los tawm tsam qhov kaj ntawm rau nqe kawg ntawm Daniel tshooj kaum ib, uas tau raug qhib lub cim foob rau thaum lub sij hawm kawg xyoo 1989.
The first two manifestations of Rome identify the prophetic makeup of modern Rome, the third and last manifestation of Rome. Modern Rome identifies the structure of the final threefold persecuting power of the last days. Closely related, but distinctly different is the three manifestations of Babylon. The first was Nimrod’s Babel. The second was Nebuchadnezzar and Belshazzar’s Babylon. Together those two prophetic witnesses identify the prophetic characteristics of modern Babylon. Though at one level modern Rome and modern Babylon are the same entity, the three manifestations of Babylon are identifying the final fall of Babylon, and the arrogance of the man of sin.
Ob qhov kev tshwm sim ob thawj zaug ntawm Loos qhia kom paub txog daim qauv yaj saub ntawm Loos niaj hnub nim no, uas yog qhov kev tshwm sim thib peb thiab zaum kawg ntawm Loos. Loos niaj hnub nim no qhia txog tus qauv ntawm lub hwj chim tsim txom peb-ntu kawg hauv hnub kawg. Muaj kev sib raug zoo heev, tiam sis txawv meej, yog peb qhov kev tshwm sim ntawm Npanpiloo. Thawj qhov yog Nimrod tus Npas Npis. Qhov thib ob yog Npanpiloo ntawm Nebuchadnezzar thiab Belshazzar. Ua ke, ob tug tim khawv yaj saub ntawd qhia kom paub txog cov yam ntxwv yaj saub ntawm Npanpiloo niaj hnub nim no. Txawm hais tias nyob rau ib theem Loos niaj hnub nim no thiab Npanpiloo niaj hnub nim no yog tib lub cev qub, peb qhov kev tshwm sim ntawm Npanpiloo tab tom qhia txog qhov kev poob kawg ntawm Npanpiloo, thiab txoj kev khav theeb ntawm tus neeg txhaum.
The fall of Babylon is a large and specific subject in Bible prophecy, as is the arrogance of the pope of Rome. In Revelation chapter seventeen, one of the angels who pours out the seven last plagues comes to specifically identify the judgment of Babylon, which is another expression of her fall.
Kev poob ntawm Npanpiloo yog ib lub ntsiab lus loj thiab tshwj xeeb hauv kev cev Vajtswv lus hauv phau Vajlugkub, ib yam li kev khav theeb ntawm tus pope hauv Loos. Hauv Tshwmsim tshooj kaum xya, ib tug ntawm cov tim tswv uas nchuav xya lub phaj xwm txheej kawg los tuaj qhia kom meej tshwj xeeb txog txoj kev txiav txim rau Npanpiloo, uas yog lwm lo lus hais txog nws txoj kev poob.
And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will show unto thee the judgment of the great whore that sitteth upon many waters: With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. Revelation 17:1–3.
Ces ib tug ntawm xya tus timtswv uas tuav xya lub tais txawm los hais rau kuv tias, Los ntawm no los; kuv yuav qhia rau koj txog txoj kev txiav txim rau tus pojniam luag pojniam loj uas zaum saum ntau dej: uas cov vajntxwv hauv ntiajteb tau nrog nws ua nkauj ua nraug, thiab cov neeg nyob hauv ntiajteb tau qaug cawv rau cawv txiv hmab ntawm nws txoj kev ua nkauj ua nraug. Ces nws txawm nqa kuv mus hauv tus Ntsujplig rau hauv tebchaws moj sab qhua: thiab kuv pom ib tug pojniam zaum saum ib tug tsiaj qus uas muaj xim liab vog, puv npo rau tej npe thuam Vajtswv, muaj xya lub taubhau thiab kaum lub kub. Tshwmsim 17:1–3.
The work of the angel is to show John the judgment of the woman who has “MYSTERY BABYLON” written upon her forehead.
Tes haujlwm ntawm tus tim tswv yog los qhia rau Yauhas txog txoj kev txiav txim rau tus poj niam uas muaj lo lus “MYSTERY BABYLON” sau rau saum nws pliaj.
And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration. Revelation 17:4–6.
Tus pojniam ntawd hnav tsoos tsho xim ntshav liab thiab xim liab vog, thiab muab kub thiab pob zeb muaj nqis thiab hlaws dai los kho kom zoo nkauj, nws tuav ib lub khob kub hauv nws txhais tes puv npo tej yam qias vuab tsuab thiab tej kev tsis huv ntawm nws txoj kev deev hluas nraug: Thiab saum nws lub hauv pliaj muaj ib lub npe sau tseg tias, YAM TSIS PAUB, BABYLON TUS LOJ, TUS NIAM NTAWM COV NIAM DEEV HLUAS NRAUG THIAB TEJ YAM QIAS VUAB TSUAB NTAWM LUB NTIAJ TEB. Thiab kuv pom tus pojniam ntawd qaug cawv rau hauv cov ntshav ntawm cov neeg dawb huv, thiab rau hauv cov ntshav ntawm Yexus cov timkhawv uas tuag ua timkhawv: thiab thaum kuv pom nws, kuv ceeb thiab xav tsis thoob kawg li. Qhia Tshwm 17:4–6.
The geopolitical apparatus which the papacy employs in the last days to persecute those she deems are heretics is represented by “a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns.” The fact that she is riding upon the beast shows that she is in control of the beast, as is a rider upon a horse.
Lub tshuab hwj chim ntawm kev nom kev tswv thoob ntiaj teb uas txoj kev ua vaj lug kub ntawm tus pope siv nyob rau hnub kawg los tsim txom cov uas nws txiav txim tias yog cov ntseeg cuav, raug sawv cev los ntawm “ib tug tsiaj qus liab doog, puv npo cov npe thuam ntuj, muaj xya lub taub hau thiab kaum tug kub.” Qhov tseeb uas nws zaum caij saum tus tsiaj qus ntawd qhia tias nws yog tus tswj kav tus tsiaj qus ntawd, ib yam li tus neeg caij nees tswj tus nees.
And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:8.
Thiab tus pojniam uas koj tau pom yog lub nroog loj ntawd, uas kav saum cov vajntxwv hauv ntiajteb. Tshwm Sim 17:8.
The “scarlet colored beast with seven heads and ten horns” is modern Rome, and represents the geopolitical structure the woman employs as she persecutes God’s faithful in the last days. The woman is modern Babylon, the great city that commits fornication and rules over the kings of the earth. The first two manifestations of Babylon represented by Babel in Genesis chapter eleven, and Babylon in Daniel chapters four and five, describe the arrogance and the fall of modern Babylon in the last days. The woman who is judged in Revelation chapter seventeen, is modern Babylon, and the beast she reigns over is modern Rome. She has committed fornication with the kings, and together they are one flesh.
“Tsiaj qus xim liab vog uas muaj xya lub taub hau thiab kaum tug kub” yog Loos niaj hnub no, thiab sawv cev rau txoj kev teeb tsa hwj chim kev nom kev tswv uas tus poj niam siv thaum nws tsim txom Vajtswv cov neeg ncaj ncees hauv hnub kawg. Tus poj niam yog Npanpiloos niaj hnub no, lub nroog loj uas ua nkauj ua nraug thiab kav saum cov vaj ntxwv hauv ntiajteb. Ob qhov kev tshwm sim thawj zaug ntawm Npanpiloos, uas Babel hauv Chivkeeb tshooj kaum ib, thiab Npanpiloos hauv Daniyees tshooj plaub thiab tshooj tsib sawv cev rau, piav txog txoj kev khav theeb thiab txoj kev poob ntawm Npanpiloos niaj hnub no hauv hnub kawg. Tus poj niam uas raug txiav txim hauv Tshwmsim tshooj kaum xya yog Npanpiloos niaj hnub no, thiab tus tsiaj qus uas nws kav saum toj no yog Loos niaj hnub no. Nws tau ua nkauj ua nraug nrog cov vaj ntxwv, thiab ua ke lawv yog ib cev nqaij daim tawv.
Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh. Genesis 2:24.
Vim li no, ib tug txiv neej yuav tso nws txiv thiab nws niam tseg, thiab yuav lo ruaj rau nws tus pojniam; thiab nkawd yuav ua ib cev nqaij daim tawv. Chivkeeb 2:24.
Though they are one, certain prophetic elements of modern Rome and modern Babylon are isolated in God’s Word. The story of modern Babylon, as established by the two witnesses of Babel and Babylon is about her arrogance, and her final fall. In the last six verses of Daniel eleven, the king of the north is used to represent the papacy. The pope of Rome is Satan’s earthly representative.
Txawm yog lawv yog ib leeg, qee yam ntawm cov ntsiab lus cev Vajtswv lus yav tom ntej txog Loos niaj hnub no thiab Npanpiloo niaj hnub no raug cais tseg nyob hauv Vajtswv Txojlus. Zaj keeb kwm ntawm Npanpiloo niaj hnub no, raws li tau raug tsa ruaj los ntawm ob tug timkhawv yog Npas Npee thiab Npanpiloo, yog hais txog nws txoj kev khav theeb, thiab nws txoj kev poob kawg. Nyob rau rau nqe kawg ntawm Daniyees kaum ib, huab tais sab qaum teb raug siv los sawv cev rau lub hwj chim papacy. Tus pope ntawm Loos yog Xatas tus sawv cev hauv ntiaj teb.
“To secure worldly gains and honors, the church was led to seek the favor and support of the great men of earth; and having thus rejected Christ, she was induced to yield allegiance to the representative of Satan—the bishop of Rome.” The Great Controversy, 50.
“Kom muaj tej txiaj ntsig thiab meej mom ntawm lub ntiajteb no ruaj khov, pawg ntseeg raug coj kom nrhiav kev txaus siab thiab kev txhawb nqa ntawm cov neeg loj hauv ntiajteb; thiab vim tau tsis lees Khetos li no lawm, nws thiaj raug ntxias kom muab kev mloog lus thiab kev zwm rau tus sawv cev ntawm Xatas—yog tus npis sov ntawm Loos.” The Great Controversy, 50.
Satan wished to be God, and his desire was to take God’s political and religious thrones.
Xatas xav ua Vajtswv, thiab nws txoj kev ntshaw yog txeeb Vajtswv tej zwm txwv kav tebchaws thiab kev cai dab qhuas.
How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations! For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High. Isaiah 14:12–14.
Au, Lusifas, tus tub sawv ntxov, ua cas koj poob saum ntuj los lawm! ua cas koj raug muab txiav ntog rau hauv av, koj tus uas tau ua rau tej tebchaws qaug zog! Rau qhov koj tau hais hauv koj lub siab tias, Kuv yuav nce mus rau saum ntuj ceeb tsheej, kuv yuav tsa kuv lub zwm txwv siab dua Vajtswv cov hnub qub: kuv yuav zaum saum lub roob ntawm lub koom txoos, ntawm tej chaw deb kawg sab qaum teb: kuv yuav nce siab dua tej qhov siab ntawm tej huab; kuv yuav ua zoo li Tus Siab Tshaj Plaws. Yaxayas 14:12–14.
Satan desired to exalt his throne (which is a symbol of kingly rule), “above the stars of God.” The stars of God are the angels, and represent the machinery of God’s government. Satan desired to “also” be seated “upon the mount of the congregation, in the sides of the north.” The congregation is the Church, and it is located in Jerusalem, which is in the sides of the north. To be seated upon a throne in “sides of the north,” is to be king of the north. Christ is the true King of the North, who also is King over the government of God. Satan desired to “be like the most High.”
Xatas ntshaw tsa nws lub zwm txwv (uas yog ib lub cim ntawm txoj kev kav raws li vajntxwv), “siab dua Vajtswv cov hnubqub.” Vajtswv cov hnubqub yog cov timtswv saum ntuj, thiab sawv cev rau lub tshuab kev tswjfwm ntawm Vajtswv. Xatas ntshaw kom “nws thiab” tau zaum “saum lub roob ntawm pawg ntseeg, nyob rau tej ntug qaum teb.” Pawg ntseeg yog lub Koom Txoos, thiab nws nyob hauv Yeluxalees, uas nyob rau tej ntug qaum teb. Kev zaum saum ib lub zwm txwv hauv “tej ntug qaum teb,” yog kev ua vajntxwv qaum teb. Khetos yog tus Vajntxwv tseeb ntawm Qaum Teb, tus uas kuj yog Vajntxwv kav Vajtswv txoj kev tswjfwm. Xatas ntshaw kom “zoo ib yam li Tus Siab Tshaj Plaws.”
A Song and Psalm for the sons of Korah. Great is the Lord, and greatly to be praised in the city of our God, in the mountain of his holiness. Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King. God is known in her palaces for a refuge. Psalm 48:1–3.
Ib Zaj Nkauj thiab Ntawv Nkauj rau cov tub ntawm Kora. Tus Tswv yog tus loj kawg nkaus, thiab tsim nyog tau txais kev qhuas loj kawg nkaus hauv lub nroog ntawm peb tus Vajtswv, saum nws lub roob dawb huv. Zoo nkauj vim nws qhov chaw nyob, yog kev xyiv fab ntawm tag nrho lub ntiajteb, yog lub roob Xi‑oos, nyob ntawm sab qaum teb, yog lub nroog ntawm tus Vajntxwv loj. Vajtswv raug paub nyob hauv nws tej vaj loog ua chaw nkaum ruaj khov. Ntawv Nkauj 48:1–3.
The earthly representative of Satan is the bishop of Rome (the pope). In the last six verses of Daniel eleven, the final rise and fall of the pope of Rome is portrayed, and the pope is there represented as the king of the north. He is the head of the Catholic church, and the word “catholic” means universal. In order for Satan to counterfeit Christ’s two thrones (political and religious), Satan created the Catholic church for the purpose of having a worldwide religious system when he begins his personation of Christ in the last days.
Tus neeg sawv cev hauv ntiajteb ntawm Xatas yog tus npis sov ntawm Loos (tus pope). Hauv rau nqe kawg ntawm Daniyees kaum ib, qhov kev sawv thiab kev poob zaum kawg ntawm tus pope ntawm Loos raug piav qhia, thiab tus pope raug sawv cev nyob ntawd ua tus vajntxwv qaum teb. Nws yog tus thawj coj ntawm pawg ntseeg Kas Tos Liv, thiab lo lus “kas tos liv” txhais tias thoob ntiajteb. Kom Xatas thiaj li tuaj yeem ua qhov cuav raws li Khetos ob lub zwm txwv (kev nom kev tswv thiab kev cai dab qhuas), Xatas tau tsim pawg ntseeg Kas Tos Liv rau lub hom phiaj kom muaj ib txoj kev cai dab qhuas thoob ntiajteb thaum nws pib nws txoj kev ua txuj sawv cev ua Khetos hauv hnub kawg.
“This compromise between paganism and Christianity resulted in the development of ‘the man of sin’ foretold in prophecy as opposing and exalting himself above God. That gigantic system of false religion is a masterpiece of Satan’s power—a monument of his efforts to seat himself upon the throne to rule the earth according to his will.” The Great Controversy, 50.
“Qhov kev sib haum xeeb no ntawm kev teev dab qhuas cuav thiab txoj kev ntseeg Khetos ua rau muaj kev loj hlob ntawm ‘tus neeg ntawm kev txhaum’ uas tau raug cev tseg hauv lus faj lem tias yuav sawv tawm tsam Vajtswv thiab tsa nws tus kheej siab tshaj Vajtswv. Txoj kev cai dab qhuas cuav loj kawg nkaus ntawd yog ib qho txuj ci tseem ceeb ntawm Xatas lub hwj chim—ib lub cim nco txog nws txoj kev siv zog los tsa nws tus kheej zaum saum lub zwm txwv kom kav lub ntiaj teb raws li nws lub siab nyiam.” The Great Controversy, 50.
Satan constructed a worldwide religious system and also a worldwide political structure, for the purpose of counterfeiting the two thrones of authority that the true King of the North is seated upon. The ten kings of Revelation seventeen, with whom the whore commits fornication and rules over in the last days, represents the beast with seven heads and ten horns, that is reigned over by the woman who has BABYLON written on her forehead. In chapter seventeen the ten kings “hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire.” Thus, her judgment is portrayed. The three manifestations of Babylon are identifying the final fall of Babylon. The three manifestations of Rome are identifying the political structure she reigns over.
Xatas tau tsim tsa ib txoj kev ntseeg thoob ntiajteb thiab kuj tsim tsa ib qho txheej txheem nom tswv thoob ntiajteb, rau lub hom phiaj ntawm kev ua cuav rau ob lub zwm txwv ntawm txoj cai uas Vajntxwv tiag tiag ntawm Qaumteb zaum saum. Kaum tus vajntxwv hauv Tshwmsim kaum xya, uas tus niam ntiav nrog lawv ua kev nkauj kev nraug thiab kav saum lawv nyob rau hnub kawg, sawv cev rau tus tsiaj qus uas muaj xya lub taub hau thiab kaum lub kub, uas tus pojniam uas muaj lo lus BABYLON sau rau ntawm nws pliaj kav saum nws. Hauv tshooj kaum xya kaum tus vajntxwv “ntxub tus niam ntiav, thiab yuav ua rau nws puam tsuaj thiab liab qab, thiab yuav noj nws cev nqaij, thiab hlawv nws nrog hluav taws.” Yog li ntawd, nws txoj kev txiav txim raug muab piav tawm. Peb yam kev tshwm sim ntawm Npanpiloo tab tom qhia txog Npanpiloo txoj kev poob kawg. Peb yam kev tshwm sim ntawm Loos tab tom qhia txog txheej txheem nom tswv uas nws kav saum.
The three angels’ messages of Revelation chapter fourteen address the final fall of modern Babylon, as does Daniel chapter eleven, verses forty-four and forty-five. Her final fall is referenced in chapter seventeen of Revelation, but it is even more specifically detailed in chapter eighteen. Daniel eleven’s portrayal of modern Babylon’s final fall, accompanied with the illustration of chapter fourteen’s three angels, and chapters seventeen and eighteen’s description of the final fall, are to be brought together, line upon line. In Daniel eleven, modern Babylon’s final fall is identified as occurring with her receiving no help.
Peb tug txib peb txoj xov hauv Tshwmsim tshooj kaum plaub hais txog kev poob kawg ntawm Npanpiloo niaj hnub no, ib yam li Daniyee tshooj kaum ib, nqe plaub caug plaub thiab plaub caug tsib. Nws txoj kev poob kawg kuj raug hais txog hauv Tshwmsim tshooj kaum xya, tiam sis muaj kev piav meej tshwj xeeb dua hauv tshooj kaum yim. Kev nthuav qhia hauv Daniyee kaum ib txog Npanpiloo niaj hnub no txoj kev poob kawg, nrog rau daim duab piv txwv ntawm peb tug txib hauv tshooj kaum plaub, thiab cov tshooj kaum xya thiab kaum yim cov lus piav txog txoj kev poob kawg ntawd, yuav tsum muab coj los sib txuas ua ke, kab dhau kab. Hauv Daniyee kaum ib, Npanpiloo niaj hnub no txoj kev poob kawg raug qhia tias tshwm sim thaum nws tsis tau txais kev pab li.
And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. Daniel 11:45.
Thiab nws yuav tsa tej tsev ntaub ntawm nws lub vaj ntxwv nyob nruab nrab ntawm ob lub hiav txwv rau saum lub roob dawb huv uas muaj hwjchim ci ntsa iab; los nws yuav los txog rau nws qhov kawg, thiab yuav tsis muaj leejtwg pab tau nws. Daniyees 11:45.
In the next verse Michael stands up and human probation closes. The verse begins by stating, “And at that time.” When modern Babylon falls, human probation closes, and she dies alone. The third angel identifies the close of probation because it identifies that the world has been divided into two classes of people, those who have the mark of the beast and those who have the seal of God. At that time, God’s wrath is poured out upon modern Babylon, and those who have accepted the mark of her authority.
Hauv nqe tom ntej, Mikhae sawv tsees, thiab lub sijhawm uas tibneeg muaj cai sim siab los xaus. Nqe ntawd pib los ntawm lo lus hais tias, “Thiab lub sijhawm ntawd.” Thaum Npanpiloo niaj hnub poob, lub sijhawm uas tibneeg muaj cai sim siab los xaus, thiab nws tuag nyob ib leeg. Tus tim tswv thib peb qhia txog kev kaw ntawm lub sijhawm sim siab, vim nws qhia tias lub ntiajteb twb raug faib ua ob pab neeg lawm, yog cov uas muaj lub cim ntawm tus tsiaj qus thiab cov uas muaj Vajtswv lub cim ntim. Lub sijhawm ntawd, Vajtswv txoj kev chim yuav raug muab nchuav los saum Npanpiloo niaj hnub, thiab saum cov uas tau lees txais lub cim ntawm nws txoj cai.
And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Revelation 14:9–12.
Ces tus tim tswv thib peb txawm raws lawv qab, qw nrov nrov hais tias, Yog leejtwg pe hawm tus tsiaj qus thiab nws tus mlom, thiab txais nws lub cim rau ntawm nws lub hauv pliaj, lossis rau ntawm nws txhais tes, tus ntawd kuj yuav haus cov cawv txiv hmab ntawm Vajtswv txoj kev npau taws, uas raug hliv tawm yam tsis xyaw rau hauv lub khob ntawm Nws txoj kev chim siab; thiab nws yuav raug tsim txom los ntawm hluav taws thiab leej faj nyob ntawm cov tim tswv dawb huv xub ntiag, thiab nyob ntawm tus Menyuam Yaj xub ntiag: Thiab pa luam yeeb ntawm lawv txoj kev tsim txom nce mus ib txhis ib txhis li: thiab lawv tsis tau so nruab hnub tsis tsaug hmo, yog cov uas pe hawm tus tsiaj qus thiab nws tus mlom, thiab leejtwg los xij uas txais lub cim ntawm nws lub npe. Ntawm no yog kev ua siab ntev ntawm cov neeg dawb huv: ntawm no yog cov uas tuav rawv Vajtswv tej lus txib, thiab txoj kev ntseeg ntawm Yexus. Qhia Tshwm 14:9–12.
In Revelation chapter eighteen, the judgment of the great whore is represented as a progressive judgment that begins at the soon-coming Sunday law, when the second voice calls God’s other flock out of Babylon. By verse twenty-one, the close of probation is marked, thus identifying a period from the soon-coming Sunday law in the United States until Michael stands up is a period of time that modern Babylon’s judgment is brought about, during a time of great persecution.
Hauv Tshwm Sim tshooj kaum yim, txoj kev txiav txim rau tus niam ntiav loj raug sawv cev ua ib txoj kev txiav txim uas nce zuj zus, uas pib thaum txoj cai Hnub Caiv uas yuav los sai sai, thaum lub suab thib ob hu Vajtswv pab yaj lwm tus tawm hauv Npanpiloo. Txog nqe nees nkaum ib, kev kaw lub sijhawm sim neej raug cim tseg, yog li ntawd thiaj qhia tau tias lub sijhawm txij ntawm txoj cai Hnub Caiv uas yuav los sai sai hauv Tebchaws Meskas mus txog thaum Mikhaees sawv los yog ib ntu sijhawm uas kev txiav txim rau Npanpiloo niaj hnub no raug coj los txog, nyob rau lub sijhawm uas muaj kev tsim txom loj heev.
And a mighty angel took up a stone like a great millstone, and cast it into the sea, saying, Thus with violence shall that great city Babylon be thrown down, and shall be found no more at all. And the voice of harpers, and musicians, and of pipers, and trumpeters, shall be heard no more at all in thee; and no craftsman, of whatsoever craft he be, shall be found any more in thee; and the sound of a millstone shall be heard no more at all in thee; And the light of a candle shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee: for thy merchants were the great men of the earth; for by thy sorceries were all nations deceived. And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth. Revelation 18:21–24.
Thiab ib tug tim tswv uas muaj hwjchim loj txawm nqa ib lub pob zeb zoo li ib lub zeb loj siv zom nplej, thiab muab pov rau hauv hiav txwv, hais tias, Lub nroog loj Npanpiloo ntawd yuav raug muab ntog pov tseg nrog kev ua phem ua qias li no, thiab yuav tsis muaj leejtwg nrhiav tau nws ntxiv lawm. Thiab suab ntawm cov neeg ntaus nkauj hlua, thiab cov neeg ua nkauj, thiab cov neeg tshuab raj nplaim, thiab cov neeg tshuab raj xyu, yuav tsis hnov nyob hauv koj ntxiv lawm; thiab yuav tsis pom ib tug kws txawj tes haujlwm, txawm yog yam haujlwm twg los xij, nyob hauv koj ntxiv lawm; thiab suab ntawm lub zeb zom nplej yuav tsis hnov nyob hauv koj ntxiv lawm; Thiab qhov kaj ntawm lub teeb tswm ciab yuav tsis ci nyob hauv koj ntxiv lawm; thiab suab ntawm nraug vauv thiab nkauj nyab yuav tsis hnov nyob hauv koj ntxiv lawm: rau qhov koj cov tub lag tub luam yog cov neeg loj hauv lub ntiajteb; rau qhov txhua haivneeg raug ntxias dag los ntawm koj tej kev khawv koob. Thiab nyob hauv nws tau pom cov ntshav ntawm cov yaj saub, thiab ntawm cov neeg dawb huv, thiab ntawm txhua tus uas raug tua tuag saum lub ntiajteb. Qhia Tshwm 18:21–24.
The casting down of the stone, the silencing of the musicians and workers, the extinguishing of the candle, the silencing of the voices of the bride and bridegroom are all expressions taken from the Old Testament that represent the close of probation.
Kev muab lub pob zeb ntog pov tseg, kev ua kom cov kws ntaus nkauj thiab cov neeg ua hauj lwm ntsiag to, kev tua lub teeb tswm ciab kom tuag, thiab kev ua kom tej suab ntawm tus nkauj nyab thiab tus nraug vauv ntsiag to, tag nrho no yog tej kab lus uas muab los ntawm Phau Qub, uas sawv cev rau kev kaw lub sij hawm uas txoj kev hlub tshua tseem qhib rau tib neeg.
When Daniel chapter eleven, is prophetically laid upon Revelation chapters thirteen and fourteen, and then those two passages are laid upon chapters seventeen and eighteen of Revelation we find three lines of prophecy that, among other truths, represent the final fall of modern Babylon. Each of the three lines represent one of the threefold powers that lead the world to Armageddon. Daniel chapter eleven is identifying the beast (the papacy). Revelation chapters thirteen and fourteen, present the same history, but from the perspective of the false prophet (the United States). Revelation chapters seventeen and eighteen, identify the same prophetic line, but the history there represented is focused upon the dragon (the United Nations).
Thaum Daniyees tshooj kaum ib raug muab tso saum Yauhas Tshwmsim tshooj kaum peb thiab kaum plaub raws li kev qhia ua ntej, thiab tom qab ntawd ob nqe lus ntawd raug muab tso saum Yauhas Tshwmsim tshooj kaum xya thiab kaum yim, ces peb pom peb txoj kab lus faj lem uas, nrog rau lwm yam tseeb, sawv cev rau kev poob kawg nkaus ntawm Npanpiloo niaj hnub no. Txhua txoj kab ntawm peb txoj kab no sawv cev rau ib lub hwjchim ntawm peb feem uas coj lub ntiaj teb mus txog Amakedoos. Daniyees tshooj kaum ib tab tom txheeb qhia tus tsiaj nyaum (lub hwjchim papacy). Yauhas Tshwmsim tshooj kaum peb thiab kaum plaub nthuav tawm tib zaj keeb kwm ntawd, tiamsis los ntawm qhov kev pom ntawm tus yaj saub cuav (Tebchaws Meskas). Yauhas Tshwmsim tshooj kaum xya thiab kaum yim txheeb qhia tib txoj kab faj lem ntawd thiab, tabsis zaj keeb kwm uas sawv cev nyob ntawd yog tsom rau tus zaj (United Nations).
Each of the three lines begin at the time of the end in 1798. Verse forty of Daniel chapter eleven begins with the words, “And at the time of the end.” The “time of the end” in the beginning of the verse is 1798, and when the verse was fulfilled in 1989, it was also the “time of the end,” for Jesus illustrates the end with the beginning when He wishes to place His signature upon an important fact. Sister White informs us that chapter thirteen of Revelation also begins in 1798.
Txhua ntawm peb kab no nyias pib thaum lub sij hawm kawg xyoo 1798. Nqe plaub caug ntawm Daniyee tshooj kaum ib pib nrog cov lus hais tias, “Thiab thaum lub sij hawm kawg.” “Lub sij hawm kawg” nyob rau thaum pib ntawm nqe ntawd yog xyoo 1798, thiab thaum nqe ntawd tau muaj tiav rau xyoo 1989, lub sij hawm ntawd kuj yog “lub sij hawm kawg” thiab, vim Yexus siv qhov kawg los piv nrog qhov pib thaum Nws xav tso Nws lub cim kos npe rau saum ib qho tseeb tseem ceeb. Muam White qhia rau peb tias Qhia Tshwm tshooj kaum peb kuj pib rau xyoo 1798.
“And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns.” Signs of the Times, November 1, 1899.
“Thiab thaum lub hwjchim Papacy, raug txeeb nws lub zog lawm, raug yuam kom tseg kev tsim txom, Yauhas pom ib lub hwjchim tshiab tab tom sawv los kom ncha zaj lus ntawm tus zaj, thiab txuas ntxiv tib txoj hauj lwm lim hiam thiab thuam Vajtswv ntawd mus. Lub hwjchim no, yog lub kawg uas yuav ua rog tawm tsam pawg ntseeg thiab Vajtswv txoj kevcai, tau raug sawv cev los ntawm ib tug tsiaj qus uas muaj ob tug kub zoo li menyuam yaj.” Signs of the Times, November 1, 1899.
The line of prophecy that begins in verse forty of Daniel eleven in 1798, continues until human probation closes when Michael stands up. The line of prophecy that begins in 1798, “when the Papacy, robbed of its strength, was forced to desist from persecution,” and it ends with God’s wrath being poured upon those who have accepted the “mark” of papal authority. In Revelation chapter seventeen, when the angel comes to John to show him the judgment of the papal whore, John is carried to the very end of the “wilderness,” that represents the history of the year 538 unto 1798. Spiritually placed in 1798, John records the judgment of modern Babylon, that begins with the second voice of Revelation eighteen, which announces that the papacy has filled the cup of her probationary time, and her judgment then continues until probation closes as the millstone is cast into the sea.
Kab yaj saub uas pib hauv Daniel kaum ib nqe plaub caug thaum xyoo 1798, txuas mus txog thaum lub sij hawm sim siab ntawm tib neeg kaw xaus thaum Michael sawv tsees. Kab yaj saub uas pib xyoo 1798, “thaum lub hwj chim Papacy, raug txeeb nws lub zog, raug yuam kom tsum kev tsim txom,” thiab nws xaus nrog Vajtswv txoj kev chim raug nchuav los saum cov uas tau txais “cim” ntawm papal txoj cai. Hauv Tshwm Sim tshooj kaum xya, thaum tus tim tswv los cuag Yauhas kom qhia rau nws txog txoj kev txiav txim ntawm tus niam ntiav papal, Yauhas raug coj mus txog rau qhov kawg kawg ntawm “roob moj sab qhua,” uas sawv cev rau keeb kwm txij xyoo 538 mus txog 1798. Muab tso rau xyoo 1798 ntawm sab ntsuj plig, Yauhas sau tseg txog txoj kev txiav txim ntawm Npanpiloo niaj hnub no, uas pib nrog lub suab thib ob ntawm Tshwm Sim kaum yim, uas tshaj tawm tias papacy tau puv nws lub khob ntawm nws lub sij hawm sim siab lawm, thiab nws txoj kev txiav txim mam li txuas mus txog thaum lub sij hawm sim siab kaw xaus thaum lub pob zeb zeb raug muab pov rau hauv hiav txwv.
Line upon line, these three lines identify the final fall of modern Babylon, who has committed fornication with the kings of modern Rome. Daniel eleven is a witness of the papacy, represented as the king of the north. Revelation thirteen and fourteen is a witness of the false prophet, and chapters seventeen and eighteen witness to the role of the dragon (the ten kings). The prophetic framework employed by Future for America is based upon the three powers that lead the world to Armageddon.
Kab saum kab, peb kab no qhia txog qhov kawg nkaus ntawm Npanpiloo niaj hnub no txoj kev poob, tus uas tau ua nkauj nraug nrog cov vajntxwv ntawm Loos niaj hnub no. Daniyee tshooj kaum ib yog ib tug timkhawv txog lub hwjchim kav ntawm tus pope, uas sawv cev ua vajntxwv qaum teb. Tshwmsim tshooj kaum peb thiab kaum plaub yog ib tug timkhawv txog tus yaj saub cuav, thiab tshooj kaum xya thiab kaum yim ua timkhawv txog lub luag haujlwm ntawm tus zaj (kaum tus vajntxwv). Tus qauv txheej txheem yaj saub uas Future for America siv yog tsa rau saum peb lub hwjchim uas coj lub ntiajteb mus txog Armageddon.
The two witnesses of Babel and Babylon identify the prophetic characteristics of modern Babylon. Those two witnesses speak of the arrogance of a papal leader, who professes to be Christian and seats himself in the temple of God, and proclaims himself to be God. Those two witnesses also identify his final fall. The pope’s self-exaltation and final fall as represented in the three manifestations of Babylon are what establishes the vision of prophetic history.
Ob tug tim khawv ntawm Babel thiab Babylon qhia kom paub tej yam ntxwv yaj saub ntawm Babylon niaj hnub no. Ob tug tim khawv ntawd hais txog txoj kev khav theeb ntawm ib tug thawj coj papal, uas lees tias nws yog Khetos tus ntseeg thiab zaum nws tus kheej hauv Vajtswv lub tuam tsev, thiab tshaj tawm nws tus kheej tias yog Vajtswv. Ob tug tim khawv ntawd kuj qhia kom paub txog nws txoj kev poob kawg. Tus pope txoj kev tsa nws tus kheej siab thiab nws txoj kev poob kawg raws li tau sawv cev nyob hauv peb yam kev tshwm sim ntawm Babylon yog yam uas txhim tsa lub zeem muag ntawm keeb kwm yaj saub.
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
Thiab nyob rau lub sij hawm ntawd, yuav muaj coob leej sawv tawm tsam tus vajntxwv sab qab teb; thiab cov tub sab hauv koj haiv neeg kuj yuav tsa lawv tus kheej kom tsa kom muaj tseeb raws li zaj yog toog; tiamsis lawv yuav poob. Daniel 11:14.
We will continue our consideration of the three manifestations of Babylon in the next article.
Peb yuav txuas ntxiv peb txoj kev xav txog peb yam kev tshwm sim ntawm Npanpiloo hauv tsab ntawv txuas mus ntxiv.
And I heard another voice 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. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. Revelation 18:4–8.
Ces kuv hnov dua ib lub suab tawm saum ntuj los, hais tias, Nej cov uas yog kuv haiv neeg, nej cia li tawm hauv nws los, tsam nej yuav koom nrog nws tej kev txhaum, thiab tsam nej yuav txais nws tej xwm txheej raug txim. Rau qhov nws tej kev txhaum tau nce mus txog ntuj lawm, thiab Vajtswv twb nco ntsoov nws tej kev tsis ncaj lawm. Nej cia li pauj nws ib yam li nws tau pauj nej, thiab muab ob npaug rau nws raws li nws tej haujlwm; hauv lub khob uas nws tau puv cia, nej cia li puv ob npaug rau nws hauv ntawd. Nws tau tsa nws tus kheej kom muaj koob meej npaum li cas, thiab tau ua neej nyob rau hauv kev nplua nuj thiab kev lom zem npaum li cas, nej kuj cia li muab kev tsim txom thiab kev quaj ntsuag rau nws npaum li ntawd; rau qhov nws hais hauv nws lub siab tias, Kuv zaum ua poj huab tais, kuv tsis yog poj ntsuam, thiab kuv yuav tsis pom kev quaj ntsuag li. Vim li ntawd nws tej xwm txheej raug txim yuav los rau hauv ib hnub xwb, yog kev tuag, kev quaj ntsuag, thiab kev tshaib nqhis; thiab nws yuav raug hlawv kub hnyiab tas huv tibsi los ntawm hluav taws; rau qhov tus Tswv Vajtswv uas txiav txim rau nws yog tus muaj hwjchim loj. Qhia Tshwm 18:4–8.