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.
Usoro amụma nke William Miller jiri rụọ ọrụ bụ nhazi nke ike mbibi abụọ ahụ nke Rome ndị na-ekpere arụsị sochiri Rome nke ndị popu. Usoro amụma nke Future for America ji arụ ọrụ bụ nhazi nke ike mbibi atọ ahụ nke Rome ndị na-ekpere arụsị, sochiri Rome nke ndị popu, ma e mesịa, Protestantism nke dapụrụ n’ezi okwukwe. Ngosipụta atọ ndị ahụ nke Rome bụ ike mbibi atọ ahụ nke dragọn, anụ ọhịa, na amụma ụgha. A matara usoro ahụ n’akụkụ dị ukwuu site n’iguzogide a kpalitere megide ìhè nke amaokwu isii ikpeazụ nke Daniel isi nke iri na otu, nke e kpughere n’oge ọgwụgwụ na 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.
Ngosipụta abụọ mbụ nke Rom na-akọwapụta nhazi amụma nke Rom nke oge a, ya bụ ngosipụta nke atọ na nke ikpeazụ nke Rom. Rom nke oge a na-akọwapụta usoro nke ike ikpeazụ nke ụbọchị ikpeazụ nke na-emegbu mmadụ n’ụzọ atọ. N’ụzọ dị nso n’ihe metụtara ya, ma dị iche kpọmkwem, ka ngosipụta atọ nke Babilọn dị. Nke mbụ bụ Bebel Nimrọd. Nke abụọ bụ Babilọn nke Nebukadneza na Belshaza. N’otu ha, ndị àmà amụma abụọ ahụ na-akọwapụta àgwà amụma nke Babilọn nke oge a. Ọ bụ ezie na n’otu ogo Rom nke oge a na Babilọn nke oge a bụ otu ihe ahụ, ngosipụta atọ nke Babilọn na-akọwa ọdịda ikpeazụ nke Babilọn, na mpako nke nwoke mmehie ahụ.
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.
Ọdida Babilọn bụ isiokwu buru ibu ma doo anya nke amụma Akwụkwọ Nsọ, otu a kwa ka nganga nke poopu Rom. N’Isi nke iri na asaa nke Mkpughe, otu n’ime ndị mmụọ ozi ahụ na-awụsa ihe otiti asaa ikpeazụ na-abịa kpọmkwem ịkọwa ikpe Babilọn, nke bụkwa okwu ọzọ e ji akọwa ọdịda ya.
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.
Otu n’ime ndị mmụọ ozi asaa ahụ ndị nwere iko asaa ahụ bịakwutere m, gwa m okwu, na-asị m, Bịa n’ebe a; aga m egosi gị ikpe nke nnukwu akwụna ahụ nke nọkwasịrị n’elu ọtụtụ mmiri: onye ndị eze ụwa ha na ya kwara iko, e mekwara ka ndị bi n’ụwa ṅụọbiga mmanya nke iko-kwà-iko ya ókè. Ya mere o we buru m n’ime Mmụọ gaa n’ọzara: ahụrụ m otu nwanyị ka ọ nọkwasịrị n’elu anụ ọhịa uhie uhie, juputara n’aha nkwulu Chineke, nwee isi asaa na mpi iri. Mkpughe 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.
Ọrụ nke mmụọ-ozi ahụ bụ igosi Jọn ikpe nke nwanyị ahụ e dere “MYSTERY BABYLON” n’egedege ihu ya.
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.
A yi uwe odo odo na uhie uhie yi nwanyị ahụ, e werekwa ọlaedo na nkume dị oké ọnụ ahịa na mkpụrụ pearl chọọ ya mma, o jidekwara iko ọlaedo n’aka ya nke jupụtara n’ihe arụ nile na adịghị ọcha nke ịkwa iko ya: E dekwara aha n’egedege ihu ya, NZUZO, BABILỌN UKWU AHỤ, NNE NKE NDỊ IKWA IKO NA NKE IHE ARỤ NILE NKE ỤWA. Ahụkwara m nwanyị ahụ ka ọ ṅụbiga mmanya ókè n’ọbara ndị nsọ na n’ọbara ndị àmà Jisọs: ma mgbe m hụrụ ya, o juru m anya nke ukwuu. Nkpughe 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.
Ngwaọrụ ndọrọ ndọrọ ọchịchị nke papacy na-eji n’ụbọchị ikpeazụ kpagbuo ndị ọ na-ewere dị ka ndị jụrụ okwukwe ka a na-anọchi anya ya site n’“anụ ọhịa na-acha uhie uhie, jupụtara n’aha nkwulu Chineke, nke nwere isi asaa na mpi iri.” Eziokwu ahụ na ọ nọkwasịrị n’elu anụ ọhịa ahụ na-egosi na ọ na-achịkwa anụ ọhịa ahụ, dịka onye na-agba ịnyịnya si achịkwa ịnyịnya ya.
And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:8.
Nwanyị ahụ ị hụrụ bụkwa obodo ukwu ahụ, nke na-achị ndị eze nke ụwa. Mkpughe 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.
“Anụ ọhịa na-acha uhie uhie nke nwere isi asaa na mpi iri” bụ Rom nke oge a, ọ na-anọchitekwa anya usoro ndọrọ ndọrọ ọchịchị nke nwanyị ahụ ji arụ ọrụ ka ọ na-akpagbu ndị Chineke kwesịrị ntụkwasị obi n’ụbọchị ikpeazụ. Nwanyị ahụ bụ Babilọn nke oge a, nnukwu obodo ahụ nke na-akwa iko ma na-achị ndị eze nke ụwa. Ngosipụta abụọ mbụ nke Babilọn, nke Bebel nọchiri anya ya n’Isi nke iri na otu nke Jenesis, na Babilọn nọ na isi nke anọ na nke ise nke Daniel, na-akọwa mpako na ọdịda nke Babilọn nke oge a n’ụbọchị ikpeazụ. Nwanyị ahụ a na-ekpe ikpe banyere ya n’Isi nke iri na asaa nke Mkpughe, bụ Babilọn nke oge a, anụ ọhịa ahụ ọ na-achịkwa bụkwa Rom nke oge a. O sorola ndị eze kwa iko, ma ọnụ ha abụọ aghọwo otu anụ ahụ.
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.
Ya mere, nwoke ga-ahapụ nna ya na nne ya, ma rapara n’ebe nwunye ya nọ: ha abụọ ga-abụ otu anụ ahụ. Jenesis 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.
N’agbanyeghị na ha bụ otu, e kewapụrụ ụfọdụ ihe amụma metụtara Rom oge a na Babilọn oge a n’Okwu Chineke. Akụkọ banyere Babilọn oge a, dịka e guzobere ya site n’akaebe abụọ nke Bebel na Babilọn, bụ banyere mpako ya, na ọdịda ikpeazụ ya. N’amaokwu isii ikpeazụ nke Daniel iri na otu, e ji eze ugwu nọchie anya papasi ahụ. Popu nke Rom bụ onye nnọchi anya Setan n’ụwa.
“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.
“Iji mee ka uru na nsọpụrụ nke ụwa dịrị ya n’aka, e duru nzukọ ahụ ka ọ chọọ ihu ọma na nkwado nke ndị ukwu nke ụwa; ma n’ịjụsị Kraịst otu a, a kpaliri ya ikweta n’okpuru ọchịchị nke onye nnọchi anya Setan—bishọp nke Rom.” The Great Controversy, 50.
Satan wished to be God, and his desire was to take God’s political and religious thrones.
Setan chọrọ ịbụ Chineke, ọchịchọ ya bụkwa iweghara ocheeze ndọrọ ndọrọ ọchịchị na nke okpukpe nke Chineke.
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.
Lee ka i si si n’eluigwe daa, O Lusifa, nwa nke ụtụtụ! lee ka e si gbutuo gị ruo n’ala, gị onye mere ka mba dị iche iche daa mba! N’ihi na i kwuwo n’obi gị, Aga m arịgo n’eluigwe, aga m ebuli ocheeze m karịa kpakpando nke Chineke: aga m anọdụkwa n’elu ugwu nke nzukọ, n’akụkụ ugwu nke ebe ugwu: aga m arịgo karịa ịdị elu nke ígwé ojii; aga m adị ka Onye Kasị Elu. Aịsaịa 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.”
Setan chọsiri ike ibuli ocheeze ya elu (nke bụ ihe nnọchianya nke ọchịchị eze), “n’elu kpakpando nile nke Chineke.” Kpakpando nile nke Chineke bụ ndị mmụọ ozi, ha na-anọchitekwa anya usoro ọchịchị Chineke. Setan chọkwara “kwa” ịnọdụ “n’elu ugwu nzukọ, n’akụkụ ugwu.” Nzukọ ahụ bụ Nzukọ-nsọ, ọ dịkwa na Jerusalem, nke dị n’akụkụ ugwu. Ịnọdụ n’elu ocheeze n’“akụkụ ugwu,” bụ ịbụ eze nke ugwu. Kraịst bụ ezi Eze nke Ugwu, onye kwa bụ Eze n’elu ọchịchị Chineke. Setan chọsiri ike “ịdị ka Onye Kachasị Elu.”
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.
Abụ na Abụ Ọma maka ụmụ Kora. Jehova dị ukwuu, ọ kwesịkwara ka a too ya nke ukwuu n’obodo Chineke anyị, n’ugwu ịdị nsọ ya. Ọ mara mma n’ọnọdụ ya, ọ bụkwa ọṅụ nke ụwa niile, bụ Ugwu Zayọn, n’akụkụ ugwu, obodo nke Eze ukwu ahụ. A maara Chineke n’ụlọ eze ya dị iche iche dịka ebe mgbaba. Abụ Ọma 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.
Onye nnọchite anya Setan n’ụwa bụ bishọp nke Rome (poopu). N’amaokwu isii ikpeazụ nke Daniel iri na otu, a kọwara mbilite ikpeazụ na ọdịda ikpeazụ nke poopu nke Rome, ebe e gosikwara poopu ahụ dịka eze nke ugwu. Ọ bụ isi nke ụka Katọlik, ma okwu ahụ bụ “katọlik” pụtara nke zuru ụwa ọnụ. Ka Setan wee ṅomie ocheeze abụọ nke Kraịst (ndọrọ ndọrọ ọchịchị na nke okpukpe), Setan kere ụka Katọlik maka ebumnuche nke inwe usoro okpukpe zuru ụwa ọnụ mgbe ọ ga-amalite ime onwe ya ka Kraịst n’ụbọchị ikpeazụ.
“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.
“Nkwenye a e mere n’etiti ikpere arụsị na Iso Ụzọ Kraịst butere mmepe nke ‘nwoke mmehie’ ahụ, nke e buru n’amụma kwuo na ọ ga-emegide Chineke ma bulie onwe ya elu karịa Chineke. Nnukwu usoro ahụ nke okpukpe ụgha bụ ọkaibe nke ike Setan—ihe ncheta nke mgbalị ya iji nọkwasị onwe ya n’ocheeze ka o wee chịkwaa ụwa dịka ọchịchọ ya si dị.” 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.
Setan wulitere usoro okpukpe zuru ụwa ọnụ, ma wulitekwa usoro ọchịchị ndọrọ ndọrọ ọchịchị zuru ụwa ọnụ, iji mee ihe nṅomi nke ocheeze ikike abụọ ahụ nke ezi Eze nke Ugwu nọkwasịrị n’elu ha. Ndị eze iri ahụ nke Mkpughe iri na asaa, ndị akwụna ahụ na ha na-akwa iko ma na-achịkwa ha n’ụbọchị ikpeazụ, na-anọchi anya anụ ọhịa ahụ nke nwere isi asaa na mpi iri, nke nwanyị ahụ na-achị, bụ onye e dere BABYLON n’egedege ihu ya. N’isi nke iri na asaa ndị eze iri ahụ “ga-akpọ akwụna ahụ asị, mee ka ọ bụrụ ihe tọgbọrọ n’efu na nke gba ọtọ, ha ga-erikwa anụ ahụ ya, were ọkụ kpọọ ya ọkụ.” N’ụzọ dị otu a, e sere ikpe ya. Ngosipụta atọ nke Babylon na-akọwapụta ọdịda ikpeazụ nke Babylon. Ngosipụta atọ nke Rom na-akọwapụta usoro ọchịchị ndọrọ ndọrọ ọchịchị nke ọ na-achị n’elu ya.
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.
Ozi ndị mmụọ ozi atọ nke Mkpughe isi nke iri na anọ na-ekwu banyere ọdịda ikpeazụ nke Babilọn oge a, dịka Daniel isi nke iri na otu, amaokwu iri anọ na anọ na iri anọ na ise na-emekwa. A na-akpọtụrụ ọdịda ikpeazụ ya n’isi nke iri na asaa nke Mkpughe, ma a kọwara ya ọbụna nke ọma karị n’isi nke iri na asatọ. Nkọwa Daniel iri na otu banyere ọdịda ikpeazụ nke Babilọn oge a, nke e so ya na ihe atụ nke ozi ndị mmụọ ozi atọ nke isi nke iri na anọ, na nkọwa nke isi nke iri na asaa na nke iri na asatọ banyere ọdịda ikpeazụ ahụ, ka a ga-ejikọta ọnụ, ahịrị n’ahịrị. N’ime Daniel iri na otu, a kọwara ọdịda ikpeazụ nke Babilọn oge a dị ka nke na-eme mgbe ọ naghị enweta enyemaka ọbụla.
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.
Ọ ga-akụkwa ụlọikwuu nke obí ya n’etiti oké osimiri dị iche iche n’ugwu nsọ ahụ dị ebube; ma ọ ga-erute ọgwụgwụ ya, ọ dịghịkwa onye ga-enyere ya aka. Daniel 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.
N’amaokwu na-esote, Maịkel na-ebili, oge nnwale mmadụ na-emechi. Amaokwu ahụ na-amalite site n’ikwu, “Na n’oge ahụ.” Mgbe Babilọn nke oge a dara, oge nnwale mmadụ na-emechi, ọ na-anwụkwa naanị ya. Mmụọ-ozi nke atọ na-akọwa mmechi nke oge nnwale n’ihi na ọ na-egosi na e kewala ụwa n’òtù mmadụ abụọ: ndị nwere akara anụ ọhịa ahụ, na ndị nwere akara-azụ nke Chineke. N’oge ahụ, a na-awụsa iwe Chineke n’elu Babilọn nke oge a, na n’elu ndị natara akara nke ikike ya.
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.
Mmadụ-ozi nke atọ wee soro ha, na-ekwu n’olu dị ukwuu, Ọ bụrụ na onye ọ bụla akpọrọ anụ ọhịa ahụ na oyiyi ya isiala, ma nata akara ya n’egedege ihu ya, ma ọ bụ n’aka ya, Onye ahụkwa ga-aṅụ mmanya nke iwe Chineke, nke a wụsara n’enweghị ngwakọta n’ime iko nke ọnụma Ya; a ga-ata ya ahụhụ n’ọkụ na brimstone n’ihu ndị mmụọ ozi dị nsọ, na n’ihu Nwa-aturu ahụ: Anwụrụ nke ahụhụ ha na-arịgo elu ruo mgbe ebighị ebi ebi: ha enweghịkwa izuike ehihie ma ọ bụ n’abalị, ndị na-akpọrọ anụ ọhịa ahụ na oyiyi ya isiala, na onye ọbụla na-anata akara aha ya. N’ebe a ka ntachi obi nke ndị nsọ dị: n’ebe a ka ndị na-edebe iwu Chineke na okwukwe Jisọs nọ. Mkpughe 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.
N’Isi nke iri na asatọ nke Mkpughe, a na-egosi ikpe nke nnukwu akwụna ahụ dịka ikpe na-aga n’ihu n’usoro, nke na-amalite na iwu Sọnde na-abịa n’oge na-adịghị anya, mgbe olu nke abụọ kpọrọ atụrụ ọzọ nke Chineke ka ha si na Babilọn pụta. Ka ọ na-erule amaokwu nke iri abụọ na otu, a na-akara mmechi nke oge amara, si otu a na-egosi na oge sitere na iwu Sọnde na-abịa n’oge na-adịghị anya na United States ruo mgbe Maịkel guzoro ọtọ bụ oge nke a na-eme ka ikpe Babilọn nke oge a mezue, n’oge nnukwu mkpagbu.
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.
Mmụọ-ozi dị ike we bulie nkume dị ka nnukwu nkume igwe-ata ọka, tụba ya n’ime oké osimiri, na-asị, Otu a ka a ga-eji ike tụda obodo ukwu ahụ, Babilọn, a gaghịkwa ahụ ya ọzọ ma ọlị. A gaghịkwa anụkwa olu ndị na-akpọ ụbọ akwara, na nke ndị na-egwu egwú, na nke ndị na-afụ opi nta, na nke ndị na-afụ opi ike n’ime gị ọzọ ma ọlị; a gaghịkwa ahụ onye omenkà ọ bụla, nke aka ọrụ ọ bụla ọ bụ, n’ime gị ọzọ; a gaghịkwa anụkwa ụda nkume igwe-ata ọka n’ime gị ọzọ ma ọlị; Ìhè kandụl agaghịkwa enwu n’ime gị ọzọ ma ọlị; a gaghịkwa anụ olu nwoke na-alụ ọhụrụ na nke nwanyị a na-alụ ọhụrụ n’ime gị ọzọ ma ọlị: n’ihi na ndị ahịa gị bụ ndị ukwu nke ụwa; n’ihi na site n’ime anwansi gị ka e duhieworo mba niile. N’ime ya ka a hụrụ ọbara ndị amụma, na nke ndị nsọ, na nke ndị niile e gburu n’elu ụwa. Mkpughe 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.
Ịtụda nkume ahụ n’ala, ime ka ndị na-akụ egwú na ndị ọrụ daa jụụ, imenyụ kandụl ahụ, na ime ka olu nwunye a na-alụ na nke di ya daa jụụ, ha niile bụ okwu e si n’Agba Ochie wepụta, ndị na-anọchi anya mmechi nke oge amara.
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).
Mgbe e tinyere Daniel isi nke iri na otu n’elu Mkpughe isi nke iri na atọ na nke iri na anọ n’ụzọ amụma, ma mesịa tinyekwa amaokwu abụọ ahụ n’elu isi nke iri na asaa na nke iri na asatọ nke Mkpughe, anyị na-ahụ ahịrị amụma atọ nke, tinyere eziokwu ndị ọzọ, na-anọchi anya ọdịda ikpeazụ nke Babilọn nke oge a. Nke ọ bụla n’ime ahịrị atọ ahụ na-anọchi anya otu n’ime ike atọ ahụ jikọtara ọnụ, ndị na-eduga ụwa gaa Armagedọn. Daniel isi nke iri na otu na-akọwa anụ ọhịa ahụ (papacy). Mkpughe isi nke iri na atọ na nke iri na anọ na-egosi otu akụkọ ihe mere eme ahụ, ma site n’echiche nke onye amụma ụgha (United States). Mkpughe isi nke iri na asaa na nke iri na asatọ na-akọwapụtakwa otu ahịrị amụma ahụ, ma akụkọ ihe mere eme a na-anọchi anya n’ebe ahụ lekwasịrị anya n’elu dragọn ahụ (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.
Nke ọ bụla n’ime ahịrị atọ ahụ na-amalite n’oge ọgwụgwụ ahụ n’afọ 1798. Amaokwu nke iri anọ nke Daniel isi nke iri na otu na-amalite site n’okwu ndị a, “Ma n’oge ọgwụgwụ ahụ.” “Oge ọgwụgwụ ahụ” dị na mmalite nke amaokwu ahụ bụ 1798, ma mgbe e mezuru amaokwu ahụ n’afọ 1989, ọ bụkwa “oge ọgwụgwụ ahụ,” n’ihi na Jizọs ji mmalite gosipụta ọgwụgwụ mgbe Ọ chọrọ itinye akara mbinye-aka Ya n’elu eziokwu dị mkpa. Nwanyị White na-eme ka anyị mata na isi nke iri na atọ nke Mkpughe na-amalitekwa n’afọ 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.
“Ma mgbe e wepụrụ Papacy ike ya, wee mee ka ọ kwụsị mkpagbu n’ike, Jọn hụrụ ike ọhụrụ ka ọ na-apụta iji kwughachi olu dragọn ahụ, ma gaa n’ihu n’otu ọrụ ahụ obi ọjọọ na nkwulu Chineke. Ike a, nke bụ nke ikpeazụ ga-alụso nzukọ Kraịst na iwu Chineke ọgụ, ka e jiri anụ ọhịa nke nwere mpi dị ka nke nwa atụrụ nọchianya ya.” 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.
Ahịrị amụma ahụ nke na-amalite n’amaokwu nke iri anọ nke Daniel iri na otu n’afọ 1798, na-aga n’ihu ruo mgbe ohere nnwale mmadụ ga-emechi mgbe Michael ga-ebili. Ahịrị amụma ahụ nke malitere n’afọ 1798, “mgbe e wepụrụ ike Pọpù, a manyekwara ya ịkwụsị mkpagbu,” ma ọ na-ejedebe mgbe a ga-awụkwasị iwe Chineke n’elu ndị ahụ nabatara “akara” nke ikike Pọpù. N’Isi nke iri na asaa nke Mkpughe, mgbe mmụọ ozi bịakwutere Jọn igosi ya ikpe nke akwụna Pọpù, e buuru Jọn ruo n’isi ngwụcha nke “ọzara,” nke na-anọchite anya akụkọ ihe mere eme site n’afọ 538 ruo 1798. Ebe e debere Jọn n’afọ 1798 n’ụzọ mmụọ, ọ dekọrọ ikpe nke Babilọn nke oge a, nke na-amalite site n’olu nke abụọ nke Mkpughe iri na asatọ, nke na-ekwupụta na Pọpù emejula iko nke oge nnwale ya, ma ikpe ya wee gaa n’ihu ruo mgbe ohere nnwale ga-emechi dịka a na-atụ nkume igwe nri ahụ n’ime oke osimiri.
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.
N’ahịrị n’ahịrị, ahịrị atọ ndị a na-akọwa ọdịda ikpeazụ nke Babilọn nke oge a, onye ya na ndị eze nke Rom nke oge a kwara iko. Daniel isi nke iri na otu bụ àmà banyere papasi, nke e ji eze nke ugwu nọchite anya ya. Mkpughe isi nke iri na atọ na nke iri na anọ bụ àmà banyere onye amụma ụgha, ma isi nke iri na asaa na nke iri na asatọ na-agba àmà banyere ọrụ dragọn ahụ (ndị eze iri ahụ). Ụkpụrụ amụma nke Future for America ji arụ ọrụ dabere n’ike atọ ndị na-eduga ụwa gaa Armagedọn.
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.
Ndị àmà abụọ nke Bebel na Babilọn na-akọwapụta àgwà amụma nke Babilọn nke oge a. Ndị àmà abụọ ahụ na-ekwu banyere mpako nke onye ndu ndị popu, onye na-ekwupụta na ọ bụ Onye Kraịst ma na-anọdụ onwe ya n’ụlọ nsọ Chineke, ma na-ekwupụta onwe ya ịbụ Chineke. Ndị àmà abụọ ahụ na-akọwapụtakwa ọdịda ikpeazụ ya. Ibulite onwe onye nke popu na ọdịda ikpeazụ ya, dịka e si gosi ya n’ime ngosipụta atọ nke Babilọn, bụ ihe na-eguzobe ọhụụ nke akụkọ ihe mere eme amụma.
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.
N’oge ndị ahụ, ọtụtụ ga-ebili imegide eze nke ndịda; ndị na-apụnara ihe n’etiti ndị gị ga-ebulikwa onwe ha iji mee ka ọhụụ ahụ guzosie ike; ma ha ga-ada. Daniel 11:14.
We will continue our consideration of the three manifestations of Babylon in the next article.
Anyị ga-aga n’ihu n’ịtụle ngosipụta atọ nke Babilọn n’isiokwu na-esonụ.
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.
M wee nụ olu ọzọ si n’eluigwe, sị, Sinụ n’ime ya pụta, ndị m, ka unu ghara ịbụ ndị na-eketa nmehie ya, ka unu ghara ịnata kwa n’ihe otiti ya. N’ihi na mmehie ya eruwo ruo n’eluigwe, Chineke echetakwala ajọ omume ya nile. Kwụghachi ya otu o si kwụghachi unu, meekwa ka e nye ya okpukpu abụọ dị ka ọrụ ya si dị: n’ime iko ahụ o jupụtara, juputara ya okpukpu abụọ. Otu o si nye onwe ya ebube, bie ndụ n’ụba na n’anụrị, otu ahụ kwa ka e nye ya ahụhụ na iru uju: n’ihi na ọ na-ekwu n’obi ya, Anọ m ọdụ dịka eze nwanyị, abụghịkwa m nwanyị di ya nwụrụ, agaghịkwa m ahụ iru uju ọ bụla. N’ihi ya, n’otu ụbọchị ka ihe otiti ya ga-abịa, ọnwụ, na iru újú, na ụnwụ; a ga-eji ọkụ kpọọ ya kpamkpam: n’ihi na Onye-nwe-anyị Chineke nke na-ekpe ya ikpe dị ike. Mkpughe 18:4–8.