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.
Kad pwofetik William Miller te aplike a se te estrikti de pouvwa k ap fè ravaj yo: Wòm payen, epi apre sa Wòm papal. Kad pwofetik Future for America aplike a se estrikti twa pouvwa k ap fè ravaj yo: Wòm payen, apre sa Wòm papal, epi ansuit Pwotestantis aposta. Twa manifestasyon Wòm yo se twa pouvwa k ap fè ravaj sa yo: dragon an, bèt la, ak fo pwofèt la. Kad sa a te rekonèt an gwo pati atravè rezistans ki te leve kont limyè sis dènye vèsè chapit onz liv Danyèl la, ki te debloke nan tan lafen an an 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.
De premye manifestasyon Wòm yo idantifye konpozisyon pwofetik Wòm modèn nan, twazyèm ak dènye manifestasyon Wòm lan. Wòm modèn idantifye estrikti dènye pouvwa pèsekisyon an ki gen twa aspè nan dènye jou yo. Ki gen rapò sere, men ki diferan klèman, se twa manifestasyon Babilòn yo. Premye a se te Babèl Nimwòd la. Dezyèm nan se te Babilòn Nebikadneza ak Belchaza a. Ansanm, de temwen pwofetik sa yo idantifye karakteristik pwofetik Babilòn modèn nan. Byenke sou yon sèten nivo Wòm modèn ak Babilòn modèn se menm antite a, twa manifestasyon Babilòn yo ap idantifye dènye tonbe Babilòn nan, ansanm ak awogans nonm peche a.
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.
Tonbe Babilòn se yon sijè laj e byen presi nan pwofesi biblik, menm jan ak awogans pap Wòm lan. Nan Revelasyon chapit disèt, youn nan zanj ki vide sèt dènye flewo yo vini espesyalman pou idantifye jijman Babilòn nan, ki se yon lòt ekspresyon pou tonbe li a.
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.
Lè sa a, yonn nan sèt zanj ki te gen sèt koup yo vini, li pale avè m, li di m: Vini isit la; m ap montre w jijman gwo pwostitye a ki chita sou anpil dlo yo; se avèk li wa latè yo fè fònikasyon, e moun ki rete sou latè yo te vin sou ak diven fònikasyon li a. Konsa li pote m ale nan Lespri a nan dezè a; epi mwen wè yon fanm chita sou yon bèt koulè wouj violèt, ki te plen non blasfèm, e ki te gen sèt tèt ak dis kòn. Revelasyon 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.
Travay zanj lan se pou montre Jan jijman fanm ki gen “MISTÈ BABILÒN” ekri sou fwon li.
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.
Epi fanm nan te abiye ak koulè vyolèt ak wouj eskalèt, epi yo te dekore l ak lò, pyè presye ak pèl; li te gen nan men li yon gode annò ki te plen ak abominasyon ak salte fònikasyon li a. Sou fwon li te gen yon non ki te ekri: MISTÈ, GRAN BABILÒN NAN, MANMAN PWOSTITYE AK ABOMINASYON LATÈ YO. Epi mwen te wè fanm nan sou ak san sen yo, ak ak san mati Jezi yo; e lè mwen te wè li, mwen te sezi anpil avèk gran etònman. Revelasyon 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.
Aparèy jewopolitik papisite a sèvi avè l nan dènye jou yo pou pèsekite sila li konsidere kòm eretik yo reprezante pa “yon bèt koulè wouj violèt, plen ak non blasfèm, ki gen sèt tèt ak dis kòn.” Lefètke li chita sou bèt la montre li gen kontwòl sou bèt la, menm jan yon kavalye gen kontwòl sou chwal li.
And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:8.
Epi fanm ou te wè a se gwo vil sa a, ki ap gouvène sou wa latè yo. Revelasyon 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.
“Bèt koulè wouj violèt la ki gen sèt tèt ak dis kòn” nan se Wòm modèn, e li reprezante estrikti jeopolitik fanm nan sèvi avè l pandan l ap pèsekite fidèl Bondye yo nan dènye jou yo. Fanm nan se Babilòn modèn, gwo vil la ki fè fònikasyon epi ki domine sou wa latè yo. De premye manifestasyon Babilòn yo, ki reprezante pa Babel nan Jenèz chapit onz, ak Babilòn nan Danyèl chapit kat ak senk, dekri awogans ak tonbe Babilòn modèn nan nan dènye jou yo. Fanm yo jije nan Revelasyon chapit disèt la se Babilòn modèn, epi bèt li gouvène sou li a se Wòm modèn. Li te fè fònikasyon ak wa yo, epi ansanm yo se yon sèl chè.
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.
Se poutèt sa, yon nonm ap kite papa l ak manman l, l ap mete tèt li kole ak madanm li; epi yo toude ap vin yon sèl chè. Jenèz 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.
Malgre yo se youn, gen kèk eleman pwofetik nan Wòm modèn ak Babilòn modèn ki separe nan Pawòl Bondye a. Istwa Babilòn modèn nan, jan de temwen Babèl ak Babilòn yo tabli l, se sou lògèy li ak sou tonbe final li. Nan sis dènye vèsè Danyèl onz yo, wa nò a sèvi pou reprezante papote a. Pap Wòm nan se reprezantan tèren Satan an.
“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.
“Pou sètifye avantaj ak onè mond lan, legliz la te mennen pou chèche favè ak sipò gran chèf latè yo; epi konsa, apre li te rejte Kris, yo te pouse l pou l rann fidelite bay reprezantan Satan an—evèk lavil Wòm nan.” The Great Controversy, 50.
Satan wished to be God, and his desire was to take God’s political and religious thrones.
Satan te vle vin Bondye, e dezi li se te pou l pran twòn politik ak relijye Bondye yo.
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.
Ala ou tonbe sot nan syèl la, ò, Lisifè, pitit gason granmaten an! Ala ou rache desann atè, ou menm ki te fè nasyon yo febli! Paske ou te di nan kè ou: M ap monte nan syèl la, m ap leve twòn mwen anlè zetwal Bondye yo; m ap chita tou sou mòn asanble a, nan pwent nò yo; m ap monte pi wo pase somè nyaj yo; m ap sanble ak Trèwo a. Ezayi 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.”
Satan te anvi leve twòn li (ki se yon senbòl otorite wayal), “anwo zetwal Bondye yo.” Zetwal Bondye yo se zanj yo, epi yo reprezante mekanis gouvènman Bondye a. Satan te anvi “tou” chita “sou mòn asanble a, nan kote nò yo.” Asanble a se Legliz la, epi li sitiye nan Jerizalèm, ki nan kote nò yo. Chita sou yon twòn nan “kote nò yo,” se wa nò a ye. Kris la se vrè Wa Nò a, ki se Wa tou sou gouvènman Bondye a. Satan te anvi “vin tankou Trèwo a.”
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.
Yon Chante ak Sòm pou pitit gason Kore yo. Gran se Senyè a, e li merite anpil lwanj nan vil Bondye nou an, sou mòn sentete li a. Bèl nan pozisyon li, lajwa tout tè a, se mòn Siyon an, sou kote nò yo, vil gran Wa a. Yo konnen Bondye nan palè li yo kòm yon refij. Sòm 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.
Reprezantan terès Satan se evèk Wòm nan (pap la). Nan sis dènye vèsè Danyèl onz yo, yo dekri dènye monte ak dènye tonbe pap Wòm nan, epi la a yo prezante pap la kòm wa nò a. Li se tèt legliz Katolik la, e mo “katolik” la vle di inivèsèl. Pou Satan kapab fè yon kontrefason de de twòn Kris yo (politik ak relijye), Satan te kreye legliz Katolik la nan objektif pou l genyen yon sistèm relijye atravè lemonn lè li kòmanse personifikasyon li de Kris la nan dènye jou yo.
“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.
“Kompromi sa a ant paganis ak Krisyanis lan te lakòz devlopman ‘nonm peche a’ ke pwofesi te anonse davans kòm sa k ap opoze ak Bondye epi k ap leve tèt li pi wo pase Bondye. Gwo sistèm jeyan fo relijyon sa a se yon mèvèy pouvwa Satan—yon moniman efò li yo pou l chita sou twòn nan pou l dirije tè a selon volonte pa li.” 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.
Satan te konstwi yon sistèm relijye mondyal, epi tou yon estrikti politik mondyal, nan bi pou l fo de fotèy otorite vrè Wa ki soti nan Nò a chita sou yo. Dis wa yo nan Revelasyon disèt la, ak moun fanm movèz vi a fè fònikasyon avèk yo epi li gouvène sou yo nan dènye jou yo, reprezante bèt la ki gen sèt tèt ak dis kòn nan, e se fanm ki gen BABYLON ekri sou fwon li a ki ap gouvène sou li. Nan chapit disèt la, dis wa yo “rayi fanm movèz vi a, y a kite l tounen yon dezè, toutouni, y a manje chè li, epi y a boule l nan dife.” Konsa, jijman li dekri. Twa manifestasyon Babilòn yo idantifye dènye tonbe Babilòn nan. Twa manifestasyon Wòm yo idantifye estrikti politik li ap gouvène sou li a.
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.
Twa mesaj twa zanj yo nan Revelasyon chapit katòz pale sou dènye tonbe Babilòn modèn nan, menm jan ak Danyèl chapit onz, vèsè karannkat ak karannsenk. Yo fè referans ak dènye tonbe pa li nan chapit disèt Revelasyon an, men yo bay li ak plis presizyon toujou nan chapit dizuit la. Deskripsyon Danyèl onz la sou dènye tonbe Babilòn modèn nan, ansanm ak ilistrasyon twa zanj yo nan chapit katòz la, epi deskripsyon dènye tonbe a nan chapit disèt ak dizuit yo, dwe mete ansanm, liy sou liy. Nan Danyèl onz, yo idantifye dènye tonbe Babilòn modèn nan kòm rive lè li pa resevwa okenn èd.
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.
Epi l ap plante tant palè li yo ant de lanmè yo sou mòn sen gloriye a; men li va rive nan fen li, e pèsonn p ap ede li. Danyèl 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.
Nan vèsè ki vin apre a, Mikaèl leve kanpe e tan gras lèzòm fini. Vèsè a kòmanse avèk deklarasyon sa a: “E nan tan sa a.” Lè Babilòn modèn tonbe, tan gras lèzòm fini, epi li mouri pou kont li. Twazyèm zanj lan idantifye fen tan gras la, paske li montre mond lan divize an de kategori moun: sila yo ki resevwa mak bèt la ak sila yo ki genyen sele Bondye a. Nan tan sa a, kòlè Bondye vide sou Babilòn modèn, ansanm ak sou sila yo ki aksepte mak otorite li a.
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.
Epi twazyèm zanj lan swiv yo, li t ap di byen fò: Si yon moun adore bèt la ak estati li, epi li resevwa mak li sou fwon li oswa nan men li, moun sa a va bwè diven kòlè Bondye a, ki vide san melanj nan tas endiyasyon li; epi y ap toumante li ak dife ak souf nan prezans zanj ki sen yo ak nan prezans Ti Mouton an. Epi lafimen touman yo ap monte pou tout tan ak pou tout tan; e yo pa gen okenn repo ni lajounen ni lannuit, yo menm ki adore bèt la ak estati li, ak nenpòt moun ki resevwa mak non li. Men pasyans sen yo: men sila yo ki kenbe kòmandman Bondye yo ak lafwa Jezi. Revelasyon 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.
Nan Revelasyon chapit dizuit la, jijman gwo pwostitye a prezante kòm yon jijman pwogresif ki kòmanse lè lwa dimanch k ap vini talè a rive, lè dezyèm vwa a rele lòt twoupo Bondye a soti lavil Babilòn. Rive nan vèsè venteyen an, fèmti tan gras la make, konsa sa idantifye yon peryòd ki kòmanse depi lwa dimanch k ap vini talè a Ozetazini jouk lè Mikal leve kanpe; se yon peryòd kote jijman Babilòn modèn nan vini sou li, pandan yon tan gwo pèsekisyon.
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.
Apre sa, yon zanj vanyan pran yon wòch tankou yon gwo wòch moulen, li jete l nan lanmè a, li di: Se konsa, avèk vyolans, y ap jete gwo vil Babilòn sa a atè, epi yo p ap janm jwenn li ankò. Epi vwa jwè gita, ak mizisyen, ak jwè flit, ak twonpetis, p ap janm tande ankò nan ou; okenn atizan, kèlkeswa metye li ye a, p ap janm jwenn ankò nan ou; epi bri yon wòch moulen p ap janm tande ankò nan ou; limyè yon chandèl p ap janm klere ankò nan ou; epi vwa lamarye a ak vwa nouvo marye a p ap janm tande ankò nan ou; paske machann ou yo te gran moun latè yo; paske se pa maji ou yo tout nasyon yo te twonpe. Epi nan li yo te jwenn san pwofèt yo, ak san sen yo, ak san tout moun ki te touye sou latè a. Revelasyon 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.
Jete wòch la atè a, fè mizisyen yo ak ouvriye yo sispann fè bri, etenn chandèl la, fè vwa lamarye ak veteren marié a fè silans, se tout ekspresyon ki soti nan Ansyen Testaman an ki reprezante fèmen tan gras la.
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).
Lè yo poze Daniel chapit onz pwofetikman sou Revelasyon chapit trèz ak katòz, epi apre sa yo poze de pasaj sa yo sou chapit disèt ak dizwit nan Revelasyon, nou jwenn twa liy pwofesi ki, pami lòt verite yo, reprezante tonbe final Babilòn modèn nan. Chak nan twa liy sa yo reprezante youn nan twa pisans tripl sa yo ki mennen mond lan rive Amagedon. Daniel chapit onz ap idantifye bèt la (papote a). Revelasyon chapit trèz ak katòz prezante menm istwa a, men depi nan pèspektiv fo pwofèt la (Etazini). Revelasyon chapit disèt ak dizwit idantifye menm liy pwofetik la, men istwa ki reprezante la a santre sou dragon an (Nasyonzini).
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.
Chak nan twa liy yo kòmanse nan tan lafen an an 1798. Vèsè karant nan Danyèl chapit onz la kòmanse ak pawòl sa yo: “Epi nan tan lafen an.” “Tan lafen an” nan kòmansman vèsè a se 1798; e lè vèsè a te akonpli an 1989, sa te tou “tan lafen an,” paske Jezi sèvi ak kòmansman an pou ilistre lafen an lè Li vle mete siyati Li sou yon reyalite enpòtan. Sè White fè nou konnen ke chapit trèz nan Revelasyon an tou kòmanse an 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.
«Epi lè Papote a, yo te wete fòs li, e yo te fòse l sispann pèsekisyon an, Jan te wè yon nouvo pisans k ap leve pou repete vwa dragon an, epi pou kontinye menm zèv mechan ak blasfèm yo. Pisans sa a, dènye a ki gen pou fè lagè kont legliz la ak lalwa Bondye a, te senbolize pa yon bèt ki te gen kòn tankou yon ti mouton.» Signs of the Times, 1ye novanm 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.
Liy pwofesi ki kòmanse nan vèsè karant nan Dànyèl onz lan an 1798 la, kontinye jouk pwobasyon lèzòm fini lè Mikayèl leve kanpe. Liy pwofesi ki kòmanse an 1798 la, “lè Papote a, yo te wete fòs li, te oblije sispann pèsekisyon an,” epi li fini lè kòlè Bondye vide sou sila yo ki te aksepte “mak” otorite papal la. Nan Revelasyon chapit disèt, lè zanj lan vin jwenn Jan pou montre li jijman jennès papal la, yo pote Jan rive jis nan fen “dezè” a, ki reprezante istwa depi ane 538 rive 1798. Jan, ki plase espirityèlman an 1798, ekri jijman Babilòn modèn nan, ki kòmanse ak dezyèm vwa Revelasyon dizwit la, ki anonse ke Papote a te ranpli gode tan pwobasyon pa li a, epi apre sa jijman li kontinye jouk pwobasyon fini lè yo voye gwo wòch moulen an nan lanmè a.
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.
Liy apre liy, twa liy sa yo idantifye dènye tonbe Babilòn modèn nan, ki te komèt fònikasyon ak wa Wòm modèn yo. Danyèl onz se yon temwen sou papote a, ki reprezante kòm wa nò a. Revelasyon trèz ak katòz se yon temwen sou fo pwofèt la, epi chapit disèt ak dizwit yo rann temwayaj sou wòl dragon an (dis wa yo). Kad pwofetik Future for America itilize a baze sou twa pouvwa ki mennen mond lan Armagedòn.
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.
De temwen Babèl ak Babilòn yo idantifye karakteristik pwofetik Babilòn modèn nan. De temwen sa yo pale de ògèy yon lidè papal, ki fè konnen li se kretyen epi ki chita nan tanp Bondye a, epi ki pwoklame tèt li kòm Bondye. De temwen sa yo idantifye tou tonbe final li. Oto-egzaltasyon pap la ak tonbe final li, jan sa reprezante nan twa manifestasyon Babilòn yo, se sa ki etabli vizyon istwa pwofetik la.
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.
Epi nan tan sa yo, anpil moun va leve kont wa sid la; moun vyolan nan pèp ou a va leve tèt yo pou yo tabli vizyon an; men yo menm yo va tonbe. Danyèl 11:14.
We will continue our consideration of the three manifestations of Babylon in the next article.
Nou pral kontinye konsiderasyon nou sou twa manifestasyon Babilòn yo nan atik kap vini an.
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.
Epi mwen tande yon lòt vwa soti nan syèl la, ki t ap di: Soti nan mitan li, pèp mwen an, pou nou pa patisipe nan peche li yo, e pou nou pa resevwa nan flewo li yo. Paske peche li yo rive jis nan syèl la, e Bondye sonje inikite li yo. Rann li menm jan li te rann nou, e bay li doub dapre zèv li yo: nan gode li te plen an, plen pou li doub. Nan mezi li te glorifye tèt li, e li te viv nan delis, se nan menm mezi sa a ban li touman ak lapenn; paske li di nan kè li: Mwen chita kòm rèn, mwen pa vèv, e mwen p ap janm wè lapenn. Se poutèt sa flewo li yo va vini nan yon sèl jou: lanmò, dèy, ak grangou; e li va boule nèt nan dife; paske Seyè a, Bondye a, ki jije li, gen anpil fòs. Revelasyon 18:4–8.