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.
William Miller alitumia mfumo wa kiunabii wa mamlaka mbili za uharibifu: Roma ya kipagani ikafuatwa na Roma ya kipapa. Mfumo wa kiunabii unaotumiwa na Future for America ni wa mamlaka tatu za uharibifu: Roma ya kipagani, ikafuatwa na Roma ya kipapa, na kisha Uprotestanti ulioasi. Maonyesho hayo matatu ya Roma ndiyo yale mamlaka matatu ya uharibifu ya joka, mnyama, na nabii wa uongo. Mfumo huo ulitambuliwa kwa sehemu kubwa kupitia upinzani ulioletwa dhidi ya nuru ya mafungu sita ya mwisho ya Danieli sura ya kumi na moja, yaliyofunuliwa wakati wa mwisho mwaka 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.
پەیدابوونەکانی یەکەم و دووەمی ڕۆما پێکهاتەی پێشبینیکراوی ڕۆمای نوێ دەناسێنن، کە سێیەمین و کۆتاییّن پەیدابوونی ڕۆمایە. ڕۆمای نوێ شێوازی ئەو هێزی سێلایەنەی دواکەوتوو دیاری دەکات کە لە ڕۆژانی دواوەدا چەوساندنەوە دەکات. بە شێوەیەکی نزیک پەیوەست، بەڵام بە جیاوازییەکی ڕوون، سێ پەیدابوونی بابڵ هەن. یەکەمیان بابڵی نمرود بوو. دووەمیان بابڵی نەبوخەدنەسەر و بەلشەسەر بوو. ئەو دوو شایەتییە پێشبینیکراوانە پێکەوە تایبەتمەندییە پێشبینیکراوەکانی بابڵی نوێ دەناسێنن. هەرچەندە لە یەک ئاستدا ڕۆمای نوێ و بابڵی نوێ هەمان یەکێتین، سێ پەیدابوونی بابڵ داڕمانی کۆتایی بابڵ و لووتبەرزیی پیاوی گوناه دیاری دەکەن.
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.
Mu kuhanura kwa Bibiliya, kugwa kwa Babuloni ni ingingo nini kandi yihariye, nk’uko no ubwibone bwa papa w’i Roma ari ingingo yihariye. Mu Byahishuwe igice cya cumi na karindwi, umwe mu bamarayika basuka ibyago birindwi bya nyuma araza kugira ngo agaragaze by’umwihariko urubanza rwa Babuloni, ari na ryo jambo rindi risobanura kugwa kwarwo.
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.
Na moko ya ba anzelu nsambo oyo bazalaki na basani nsambo ayaki mpe asololaki na ngai, alobaki na ngai ete: Yaka awa; nakolakisa yo kosambisama ya mwasi monene ya pite oyo afandi likolo ya mayi mingi; oyo bakonzi ya mokili basalaki na ye pite, mpe bafandi ya mokili balangwisamaki na vino ya pite na ye. Bongo amemaki ngai na Molimo kati na esobe; mpe namonaki mwasi moko afandi likolo ya nyama moko ya motane makasi, etondi na bankombo ya kofinga Nzambe, ezalaki na mitó nsambo mpe maseke zomi. Emoniseli 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.
Umurimo wa marayika ni uwo kwereka Yohana urubanza rw’uwo mugore wanditswe ku gahanga ke ngo “AMAYOBERA BABELI.”
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.
Mhakaalo yu a vuulisyitwe mu nguvo za zambarau na nyekundu, na a longoloolwa na dhahabu na mawe ya thamani na lulu, naye a li na kikombe cha dhahabu mkononi mwake, kyuzwile vya machukizo na uchafu wa uasherati wake. Na pa kipaji chake pa andikwe jina hili: SIRI, BABELI MKUU, MAMA WA MAKAHABA NA WA MACHUKIZO YA DUNIA. Nami nikamwona yu mlevi kwa damu ya watakatifu na kwa damu ya mashahidi wa Yesu; na nilipomwona, nikastaajabu kwa mshangao mkuu. Ufunuo 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.
Papakirxar rer chaqʼ q’ijukun xkʼux ri geopolítico aparato, ri nrokisaj richin roqʼaxik chike ri e ruwachibʼal kʼutunelabʼ ri rijaʼ nuqʼij chi e herejes, kʼutun pa “jun qʼän qʼeq qʼijul awaj, nojinaq che rubʼiʼ taq blasfemia, rukʼwan wuqubʼ jolomabʼ y lajuj kʼaʼ.” Ri xaq qakitzij chi rijaʼ kʼejeʼl tzijon pa ruwiʼ ri awaj nukʼutuj chi rijaʼ kʼo pa ruwinaqil ri awaj, achi’el jun ajkʼamanel pa jun kej.
And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:8.
Na mukali oyo omonaki azali engumba monene wana, oyo eyangelaka bakonzi ya mabele. Emoniseli 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.
“ರಕ್ತವರ್ಣದ, ಏಳು ತಲೆಗಳೂ ಹತ್ತು ಕೊಂಬುಗಳೂಳ್ಳ ಮೃಗ”ವು ಆಧುನಿಕ ರೋಮಾಗಿದ್ದು, ಅಂತ್ಯದ ದಿನಗಳಲ್ಲಿ ದೇವರ ನಿಷ್ಠಾವಂತರನ್ನು ಸ್ತ್ರೀ ಹಿಂಸಿಸುವಾಗ ಅವಳು ಬಳಸುವ ಭೂರಾಜಕೀಯ ವ್ಯವಸ್ಥೆಯನ್ನು ಸೂಚಿಸುತ್ತದೆ. ಆ ಸ್ತ್ರೀಯು ಆಧುನಿಕ ಬಾಬಿಲೋನಾಗಿದ್ದು, ವ್ಯಭಿಚಾರ ಮಾಡುವ ಮತ್ತು ಭೂಮಿಯ ರಾಜರ ಮೇಲೆ ಆಳುವ ಮಹಾನಗರವಾಗಿದೆ. ಆದಿಕಾಂಡದ ಅಧ್ಯಾಯ ಹನ್ನೊಂದರಲ್ಲಿ ಬಾಬೇಲಾಗಿ, ಮತ್ತು ದಾನಿಯೇಲನ ಅಧ್ಯಾಯಗಳು ನಾಲ್ಕು ಮತ್ತು ಐದರಲ್ಲಿ ಬಾಬಿಲೋನಾಗಿ ಪ್ರತಿನಿಧಿಸಲ್ಪಟ್ಟ ಬಾಬಿಲೋನಿನ ಮೊದಲ ಎರಡು ಪ್ರಕಟನೆಗಳು, ಅಂತ್ಯದ ದಿನಗಳಲ್ಲಿ ಆಧುನಿಕ ಬಾಬಿಲೋನಿನ ಅಹಂಕಾರವನ್ನೂ ಅದರ ಪತನವನ್ನೂ ವರ್ಣಿಸುತ್ತವೆ. ಪ್ರಕಟಣೆ ಅಧ್ಯಾಯ ಹದಿನೇಳರಲ್ಲಿ ನ್ಯಾಯತೀರಿಸಲ್ಪಡುವ ಸ್ತ್ರೀಯು ಆಧುನಿಕ ಬಾಬಿಲೋನಾಗಿದ್ದಾಳೆ, ಮತ್ತು ಅವಳು ಆಳುವ ಮೃಗವು ಆಧುನಿಕ ರೋಮವಾಗಿದೆ. ಅವಳು ರಾಜರೊಂದಿಗೆ ವ್ಯಭಿಚಾರ ಮಾಡಿದ್ದಾಳೆ, ಮತ್ತು ಒಟ್ಟಾಗಿ ಅವರು ಒಂದೇ ಶರೀರವಾಗಿದ್ದಾರೆ.
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.
Kyenuri omusajja alireka ise ne nyina, era alyegatta ku mukazi we; nabo baliba mubiri gumu. Okubala 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.
Nang yivávu umwe, vyavule vyá kiprofeta vya Roma ya lelo na Babuloni ya lelo vitásanangulwa mu Lizwi lya Nzambi. Lisolo lya Babuloni ya lelo, bu dyasimikidiibwa ku bujaadiki bwa ba-inzi babidi, Babeli ne Babuloni, lyaamba bwa lulendo lwandi lwa matama, ne bwa kubwa kwandi kwa nsuka. Mu vesi sambanu ya nsuka ya Daniele ikumi na umwe, mfumu wa nordi isadikiwa kuimanyika upaapa. Papa wa Roma i muimanyidi wa pa buloba wa Satana.
“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.
“Dünyevî kazançları ve onurları güvence altına almak için kilise, yeryüzünün büyük adamlarının lütuf ve desteğini aramaya yöneltildi; ve böylece Mesih’i reddetmiş olarak, Şeytan’ın temsilcisine—Roma piskoposuna—bağlılık göstermeye sevk edildi.” Büyük Mücadele, 50.
Satan wished to be God, and his desire was to take God’s political and religious thrones.
Shetani alitamani kuwa Mungu, na shauku yake ilikuwa kuinyakua enzi ya Mungu ya kisiasa na ya kidini.
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.
Wĩkuũgũire atĩa kuuma igũrũ, wee Lusifa, mũriũ wa rũciinĩ! Wĩtemwo thĩ atĩa, wee warĩ mũnyɔnyithia wa ndũrĩrĩ! Nĩgũkorwo waroigire ngoro-inĩ yaku atĩ, Nĩngĩambatĩra igũrũinĩ, nĩngĩtũũgĩria gĩtĩ gĩakwa kũrĩa igũrũ wa njata cia Ngai; o na ningĩikara kĩrĩma-inĩ gĩa kĩama, kũrĩa mĩtũrĩre ya gũkĩa nguru; nĩngĩambatĩra igũrũ wa kũrĩa gũraya kwa matu; nĩngĩhaana ta ũrĩa Mũiganaine Mũno. Isaia 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.”
Satana akenda kwiinua kiti chake cha enzi (ambacho ni ishara ya utawala wa kifalme), “juu ya nyota za Mungu.” Nyota za Mungu ni malaika, nazo zinawakilisha mfumo wa serikali ya Mungu. Satana akatamani “pia” kuketi “juu ya mlima wa kusanyiko, pande za kaskazini.” Kusanyiko ni Kanisa, nalo liko Yerusalemu, ambalo liko pande za kaskazini. Kuketi juu ya kiti cha enzi katika “pande za kaskazini,” ni kuwa mfalme wa kaskazini. Kristo ndiye Mfalme wa Kaskazini wa kweli, ambaye pia ni Mfalme juu ya serikali ya Mungu. Satana akatamani “kuwa kama Aliye juu.”
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.
Ingoma na Ipisalume bya bana ba Kora. Mukulu ni Yehova, kandi akwiriye guhimbazwa cyane mu murwa w’Imana yacu, ku musozi wera wayo. Mwiza mu mwanya wayo, ibyishimo by’isi yose, ni umusozi Siyoni, ku mpande z’amajyaruguru, umurwa w’Umwami mukuru. Imana izwi mu ngoro zawo nk’ubuhungiro. Zaburi 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.
Omuntu ow’oku nsi akiikirira Sitani ye musumba wa Rooma (paapa). Mu nnyiriri omukaaga ezisembayo eza Danyeri kkumi n’emu, okulinnya n’okugwa okw’enkomerero okwa paapa wa Rooma kulagibwa, era paapa mu ekyo akiikirirwamu ng’omukama ow’obukiikakkono. Ye mutwe gw’ekkanisa Katolika, era ekigambo “Katolika” kitegeeza nti ya byonna oba ya nsi yonna. Olw’okuba nti Sitani ayagala okukoppa entebe za Kristo ebbiri (ez’obufuzi n’ez’eddiini), Sitani yatonda Ekkanisa Katolika olw’ekigendererwa eky’okuba n’enkola y’eddiini ey’ensi yonna bw’alitandika okwefaananya Kristo mu nnaku ez’oluvannyuma.
“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.
ئەو سازشەی نێوان پەڕستنی بت و مەسیحییەت بووە هۆی گەشەپێدانی «پیاوی گوناه»ی ئەوەی لە پێشبینیدا وەک ئەوەی دژایەتیی خودا دەکات و خۆی لەسەر خودا بەرز دەکات پێشبینی کرابوو. ئەو سیستەمە زەبەلاحەی ئایینی درۆ، شاهکاری هێزی شەیتانە—یادگارێکە لە هەوڵەکانی بۆ ئەوەی خۆی لەسەر تەختەکە دابنێت تا زەوی بە ویستی خۆی فەرمانڕەوایی بکات.» 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.
Shetani alijenga mfumo wa kidini wa ulimwengu mzima na pia muundo wa kisiasa wa ulimwengu mzima, kwa kusudi la kuiga viti viwili vya enzi vya mamlaka ambavyo Mfalme wa kweli wa Kaskazini ameketi juu yake. Wafalme kumi wa Ufunuo kumi na saba, ambao kahaba huyo anafanya uasherati nao na kuwatawala katika siku za mwisho, wanawakilisha yule mnyama mwenye vichwa saba na pembe kumi, anayetawaliwa na yule mwanamke aliyeandikwa BABILONI kwenye kipaji cha uso wake. Katika sura ya kumi na saba wafalme hao kumi “watamchukia yule kahaba, nao watamfanya kuwa ukiwa na uchi, nao watakula nyama yake, na kumteketeza kwa moto.” Hivyo ndivyo hukumu yake inavyoonyeshwa. Dhihirisho tatu za Babeli zinatambulisha anguko la mwisho la Babeli. Dhihirisho tatu za Rumi zinatambulisha muundo wa kisiasa anaoutawala.
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.
Kyakulya bya bamalayika basatu eby’omu Okubikkulirwa essuula ya kkumi na nnya byogera ku kugwa okw’enkomerero okwa Babulooni ey’omulembe guno, nga ne Danyeri essuula ya kkumi na emu, ennyiriri amakumi ana mu nnya n’ataano bwe zikola. Okugwa kwe okw’enkomerero kwogerwako mu ssuula ya kkumi na musanvu ey’Okubikkulirwa, naye kwongera okunnyonnyolwa mu ngeri entegeerekeka ennyo mu ssuula ya kkumi na munaana. Ennyanjula ya Danyeri kkumi na emu ku kugwa okw’enkomerero okwa Babulooni ey’omulembe guno, ng’eyongerwako ekifaananyi kya bamalayika abasatu ab’omu ssuula ya kkumi na nnya, era n’ennyonnyola y’essuula ya kkumi na musanvu ne ya kkumi na munaana ku kugwa okw’enkomerero, birina okugattibwa awamu, olunyiriri ku lunyiriri. Mu Danyeri kkumi na emu, okugwa okw’enkomerero okwa Babulooni ey’omulembe guno kulagibwa ng’okubaawo bwe kufuna obuyambi obutaliwo.
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.
Na atausimamisha hema za jumba lake kati ya bahari katika mlima mtakatifu wa utukufu; lakini atafika mwisho wake, wala hatakuwa na wa kumsaidia. Danieli 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.
Mstari unaofuata unaonyesha kwamba Mikaeli atasimama, na kipindi cha rehema kwa wanadamu kitafungwa. Mstari huo unaanza kwa kusema, “Na wakati huo.” Babeli ya kisasa inapoanguka, kipindi cha rehema kwa wanadamu hufungwa, naye hufa peke yake. Malaika wa tatu hutambulisha kufungwa kwa kipindi cha rehema kwa sababu hutambulisha kwamba ulimwengu umegawanywa katika makundi mawili ya watu, wale walio na chapa ya mnyama, na wale walio na muhuri wa Mungu. Wakati huo, ghadhabu ya Mungu humiminwa juu ya Babeli ya kisasa, na juu ya wale waliokubali chapa ya mamlaka yake.
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.
ئینجاى سێیەمیش دوای ئەوان کەوت و بە دەنگێکی بەرز گوتی: ئەگەر کەسێک ئاژەڵەکە و وێنەکەی بپەرستێت، و نیشانەکەی لە ناوچەوانی خۆی یان لە دەستی خۆی وەربگرێت، ئەوە هەمان کەس لە شەرابی تووڕەیی خودا دەخوات، ئەوەی بەبێ تێکەڵکردن لە جامی غەزەبی ئەودا ڕژاوەتەوە؛ و لەبەردەم فریشتە پیرۆزەکان و لەبەردەم بەرخەکەدا بە ئاگر و گوگرد ئەشکەنجە دەدرێت. و دووکەڵی ئەشکەنجەکەیان بۆ هەمیشە و هەتاهەتایە سەر دەکەوێت؛ و ئەوانەی ئاژەڵەکە و وێنەکەی دەپەرستن، و هەرکەسێک نیشانەی ناوی ئەوی وەردەگرێت، شەو و ڕۆژ هیچ پشوویەکیان نییە. لێرەدا ئارامیی پیرۆزانە؛ لێرەدان ئەوانەی فەرمانەکانی خودا و باوەڕی عیسا دەپارێزن. ئاشکرابوون 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.
Mu Busakuzo igice cya cumi n’umunani, urubanza rw’iyo ndaya ikomeye rugaragazwa nk’urubanza rugenda rukurikirana, rutangirira ku itegeko rya ku Cyumweru rigiye kuza vuba, igihe ijwi rya kabiri rihamagarira mu yindi ntama y’Imana gusohoka i Babuloni. Ageze ku murongo wa makumyabiri na rimwe, isoza ry’igihe cy’imbabazi riba ryerekanyijwe, bityo hakamenyekana ko igihe gihera ku itegeko rya ku Cyumweru rigiye kuza vuba muri Leta Zunze Ubumwe z’Amerika kugeza igihe Mikayeli ahagurukira ari igihe urubanza rwa Babuloni y’iki gihe ruzanwa, mu gihe cy’itotezwa rikomeye.
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.
Na malaika moko ya nguya akamataki libanga lokola libanga monene ya konika, mpe abwakaki yango na mbu, alobaki ete: “Ndenge wana, na makasi, engumba monene Babilone ekobwakama na nse, mpe ekomonana lisusu te ata moke. Mpe mongongo ya babeti nzɛnzɛ, mpe ya bayembi miziki, mpe ya babeti fúlɛti, mpe ya babeti kelelo, ekoyokama lisusu te kati na yo; mpe mosali moko te ya mosala ata nani akomonana lisusu te kati na yo; mpe lokito ya libanga ya konika ekoyokama lisusu te kati na yo; mpe pole ya mwinda ekongenga lisusu te kati na yo; mpe mongongo ya mobali ya libala mpe ya mwasi ya libala ekoyokama lisusu te kati na yo; mpo bateki na yo bazalaki bato minene ya mabele; mpo na kindoki na yo bikólo nyonso epengwaki. Mpe kati na ye emonanaki makila ya baprofeta, mpe ya basantu, mpe ya bato nyonso oyo babomamaki na mabele.” Emoniseli 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.
Ukuteta phansi kwetshe, ukuthuliswa kwabaculi nabasebenzi, ukucinywa kwekhandlela, nokuthuliswa kwamazwi omakoti nomkhwenyana, konke kuyizinkulumo ezithathwe eTestamenteni Elidala ezimelela ukuvalwa kwesikhathi somusa.
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).
Daniyeli esuula ekkumi n’emu bwe kiteekebwa mu ngeri ey’obunnabbi ku Kubikkulirwa essuula ekkumi na ssatu ne kkumi na nnya, era oluvannyuma ebitundu ebyo byombi bwe biteekebwa ku ssuula ekkumi na musanvu ne kkumi na munaana ez’omu Kubikkulirwa, tusanga ennyiriri ssatu ez’obunnabbi eziraga, mu bimu ku mazima amalala, okugwa okw’enkomerero okwa Babulooni ey’omulembe guno. Buli lumu ku nnyiriri ezo ssatu lukiikirira emu ku buyinza obusatu obuleeta ensi yonna eri Alimageddoni. Daniyeli essuula ekkumi n’emu eraga ensolo (obwapapa). Kubikkulirwa essuula ekkumi na ssatu ne kkumi na nnya ziraga ebyafaayo bye bimu, naye nga bitunuuliddwa okuva mu ndowooza ya nnabbi ow’obulimba (Amerika). Kubikkulirwa essuula ekkumi na musanvu ne kkumi na munaana ziraga olunyiriri lwe lumu olw’obunnabbi, naye ebyafaayo ebikiikirirwa eyo byesigamye ku ng’abo (Omukago gw’Amawanga Amagatte).
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.
Zila zontu zitatu zose zibamba pa nthaŵi ya umaliro mu 1798. Vesi la makumi anayi la Danieli chaputala 11 liyamba na mazgu agha, “Ndipo pa nthaŵi ya umaliro.” “Nthaŵi ya umaliro” pa chiyambi cha vesi ili ni 1798, ndipo apo vesi ili likafiskikanga mu 1989, yikaŵaso “nthaŵi ya umaliro,” pakuti Yesu wakulongosora umaliro na chiyambi para wakukhumba kuweka siginecha yake pa unenesko wakuzirwa. Mudumbu White wakutiphalira kuti chaputala 13 cha Chivumbuzi nacho chikuyamba mu 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.
“Na wakati ambapo Upapa, ukiwa umenyang’anywa nguvu zake, ulilazimishwa kuacha mateso, Yohana akaona mamlaka mpya ikiinuka ili kuirudia sauti ya yule joka, na kuendeleza kazi iyo hiyo ya kikatili na ya kufuru. Mamlaka hii, ya mwisho itakayofanya vita dhidi ya kanisa na sheria ya Mungu, iliwakilishwa kwa mfano wa mnyama mwenye pembe kama za mwana-kondoo.” 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.
1798 में दानिएल 11 के पद 40 से आरम्भ होने वाली भविष्यवाणी की रेखा उस समय तक चलती है जब मानव-अवधि-परख समाप्त हो जाती है, अर्थात् जब मीकाएल खड़ा होता है। 1798 में आरम्भ होने वाली यह भविष्यवाणी की रेखा—“जब पोपतंत्र, अपनी शक्ति से वंचित कर दिया गया, उत्पीड़न से विरत होने के लिए बाध्य हुआ”—उस समय पर समाप्त होती है जब परमेश्वर का क्रोध उन लोगों पर उंडेला जाता है जिन्होंने पोपीय अधिकार के “चिन्ह” को स्वीकार कर लिया है। प्रकाशितवाक्य अध्याय 17 में, जब स्वर्गदूत यूहन्ना के पास उसे पोपीय वेश्या का न्याय दिखाने के लिए आता है, तब यूहन्ना को “जंगल” के ठीक अंत तक ले जाया जाता है, जो 538 से 1798 तक के इतिहास का प्रतीक है। आत्मिक रूप से 1798 में स्थित होकर, यूहन्ना आधुनिक बाबुल के न्याय का लेखा करता है, जो प्रकाशितवाक्य 18 की दूसरी वाणी से आरम्भ होता है, जो यह घोषित करती है कि पोपतंत्र ने अपने अवसरकाल का कटोरा भर दिया है, और तब उसका न्याय उस समय तक चलता रहता है जब अवधि-परख समाप्त हो जाती है और चक्की का पाट समुद्र में फेंका जाता है।
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.
Mstari juu ya mstari, mistari hii mitatu inatambulisha anguko la mwisho la Babeli ya kisasa, ambaye amezini pamoja na wafalme wa Rumi ya kisasa. Danieli kumi na moja ni shahidi wa upapa, unaowakilishwa kama mfalme wa kaskazini. Ufunuo kumi na tatu na kumi na nne ni shahidi wa nabii wa uongo, na sura ya kumi na saba na kumi na nane zinashuhudia kuhusu jukumu la joka (wale wafalme kumi). Mfumo wa kinabii unaotumiwa na Future for America umejengwa juu ya mamlaka zile tatu zinazouongoza ulimwengu hadi Har-Magedoni.
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.
Babel과 Babylon이라는 두 증인은 현대 Babylon의 예언적 특성을 밝혀 준다. 그 두 증인은, 자신이 그리스도인이라고 공언하면서 하나님의 성전에 앉아 스스로를 하나님이라고 선포하는 교황적 지도자의 교만을 말한다. 그 두 증인은 또한 그의 최후의 몰락을 밝혀 준다. Babylon의 세 가지 나타남 속에 제시된 바와 같은 교황의 자기 높임과 최후의 몰락이야말로 예언적 역사의 환상을 확립하는 것이다.
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.
Ne mu biseera ebyo bangi baligolokokera kabaka ow’obukiikaddyo: era n’abanyazi b’ab’omu ggwanga lyo balyeegulumiza okunyweza okwolesebwa; naye baligwa. Danyeri 11:14.
We will continue our consideration of the three manifestations of Babylon in the next article.
Di gotara pêş de em ê berdewam bikin li ser lêkolîna xwe ya sê xuyangkirinên Bablonê.
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.
Kandi ningi zvilo kuuma kujulu, ngwamba nti, Humeni muli wene, bantu bami, pakuti mutakolelanga mu membu yakwe, ne pakuti mutapokelelanga ku mapulu yakwe. Pantu membu yakwe shafika ku kujulu, kabili Lesa walibukisha ububi bwakwe. Mupeleni nga filya nao abapele, kabili mumuwamine kabili pa fyo asosele: mu kikombe ico aiswishemo, mumwiswileni kabili. Ifyo ailumbanyishe umwine, no kwikala mu bwina-buntu, efyo mumupeni ukucushiwa no bulanda: pantu atila mu mutima wakwe, Ndeikale nge mwamikashi, kabili nshili namwishikulu, so nkamona nangu bulanda. E ico amapulu yakwe yakweisa pa bushiku bumo, imfwa, no kulila, ne nsala; kabili akocefwa lyonse na mulilo: pantu wa maka ni Shikulu Lesa uyo umupingula. Ukusokolola 18:4–8.