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.
Ny rafitra ara-paminaniana nampiharin’i William Miller dia ny firafitry ny hery roa mpandrava, dia Roma jentilisa arahina Roma papaly. Ny rafitra ara-paminaniana ampiharin’ny Future for America kosa dia ny firafitry ny hery telo mpandrava, dia Roma jentilisa arahina Roma papaly ary avy eo ny Protestantisma nihemotra tamin’ny finoana. Ireo fisehoan’i Roma telo ireo no hery telo mpandrava, dia ny dragona sy ny bibidia ary ny mpaminany sandoka. Izany rafitra izany dia nekena tamin’ny ampahany lehibe tamin’ny alalan’ny fanoherana nentina nanohitra ny fahazavan’ny andininy enina farany ao amin’ny Daniela toko faha-iraika ambin’ny folo, izay nofahanana tombo-kase tamin’ny fotoan’ny farany tamin’ny taona 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.
Ireo fisehoana roa voalohany an’i Roma dia mamaritra ny firafitra ara-paminaniana an’i Roma maoderina, dia ny fisehoana fahatelo sady farany an’i Roma. Roma maoderina no mamaritra ny rafitry ny fahefana mpanenjika telo sosona farany amin’ny andro farany. Mifandray akaiky amin’izany, nefa samy hafa mazava, ny fisehoana telo an’i Babylona. Ny voalohany dia i Babela an’i Nimroda. Ny faharoa dia i Babylona an’i Nebokadnezara sy Belsazara. Miaraka, ireo vavolombelona ara-paminaniana roa ireo dia mamaritra ny toetra ara-paminaniana an’i Babylona maoderina. Na dia amin’ny sehatra iray aza i Roma maoderina sy i Babylona maoderina dia zavatra iray ihany, ny fisehoana telo an’i Babylona kosa dia manondro ny fahalavoana farany an’i Babylona sy ny fireharehan’ilay lehilahin’ota.
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.
Ang pagkapukan sa Babilonia ay isang malaki at tiyak na paksa sa hula ng Biblia, gayundin ang kapalaluan ng papa ng Roma. Sa Apocalipsis kabanata labimpito, ang isa sa mga anghel na nagbubuhos ng pitong huling salot ay dumarating upang tahasang tukuyin ang paghatol sa Babilonia, na isa ring pagpapahayag ng kaniyang pagkapuksa.
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.
Ary tonga ny anankiray tamin’ireo anjely fito izay nanana ny lovia fito, ka niteny tamiko hoe: Avia etỳ; hasehoko anao ny fitsarana ilay vehivavy janga lehibe, izay mipetraka eo ambonin’ny rano maro, dia izy izay nijangajangan’ny mpanjakan’ny tany, ary nahamamon’ny divain’ny fijangajangany ny mponina etỳ ambonin’ny tany. Dia nentin’izy io tamin’ny Fanahy ho any an-tany efitra aho; ary nahita vehivavy anankiray nipetraka teo ambonin’ny bibidia mivolon-jaky aho, feno anarana fitenenan-dratsy, sady nanana loha fito sy tandroka folo. Apokalypsy 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.
Ny asan’ilay anjely dia ny hampiseho amin’i Jaona ny fitsaran’ilay vehivavy izay voasoratra eo amin’ny handriny hoe: “MIAFINA BABYLONA LEHIBE”.
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.
Ary ilay vehivavy nitafy volomparasy sy jaky, ary voaravaka volamena sy vato soa ary perla, sady nitana kapoaka volamena teny an-tanany, feno fahavetavetana sy ny fahalotoan’ny fijangajangany; ary teo amin’ny handriny dia nisy anarana voasoratra hoe: ZAVA-MIAFINA, BABYLONA LEHIBE, RENIN’NY MPIJANGAJANGA SY NY FAHAVETAVETANA AMBONIN’NY TANY. Ary hitako fa mamo tamin’ny ran’ny olona masina ilay vehivavy sy tamin’ny ran’ny maritioran’i Jesosy; ary rehefa hitako izy, dia gaga fatratra aho. Apokalypsy 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.
Ny fitaovana ara-jeopôlitika ampiasain’ny papa amin’ny andro farany hanenjehana ireo izay heveriny ho heretika dia asehon’“ny bibidia mena jaky, feno anarana fitenenan-dratsy, manana loha fito sy tandroka folo.” Ny zava-misy fa mitaingina ilay bibidia izy dia mampiseho fa izy no mifehy ilay bibidia, tahaka ny mpitaingina soavaly no mifehy ny soavaly.
And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:8.
Ary ilay vehivavy izay hitanao dia ilay tanàna lehibe, izay manjaka amin’ireo mpanjakan’ny tany. Apokalypsy 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.
Ny “bibidia mena jaky manana loha fito sy tandroka folo” dia i Roma maoderina, ary maneho ny rafitra jeopôlitika ampiasain-dravehivavy eo am-panenjehany ny mahatoky amin’Andriamanitra amin’ny andro farany. Ilay vehivavy dia i Babylona maoderina, ilay tanàna lehibe izay mijangajanga sy manjaka amin’ny mpanjakan’ny tany. Ny fisehoana roa voalohany an’i Babylona, izay asehon’i Babela ao amin’ny Genesisy toko faha‑iraika ambin’ny folo sy Babylona ao amin’ny Daniela toko faha‑efatra sy faha‑dimy, dia mamaritra ny fireharehan’i Babylona maoderina sy ny fahalavoany amin’ny andro farany. Ilay vehivavy tsaraina ao amin’ny Apokalypsy toko faha‑fito ambin’ny folo dia i Babylona maoderina, ary ilay bibidia anjakany dia i Roma maoderina. Efa nijangajanga tamin’ny mpanjaka izy, ary miaraka izy ireo dia nofo iray.
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.
Koa izany no handaozan’ny lehilahy ny rainy sy ny reniny ka hikambana amin’ny vadiny; ary ho nofo iray ihany izy roroa. Genesisy 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.
Na dia iray aza izy ireo, dia atokan’ny Tenin’Andriamanitra manokana ny singa ara-paminaniana sasany momba an’i Roma maoderina sy Babylona maoderina. Ny tantaran’i Babylona maoderina, araka ny ambaran’ny vavolombelona roa dia Babela sy Babylona, dia momba ny fireharehany sy ny fahalavoany farany. Ao amin’ireo andininy enina farany ao amin’ny Daniela toko fahairaika ambin’ny folo, ny mpanjakan’ny avaratra dia ampiasaina hanehoana ny fahefana papaly. Ny papa ao Roma no solontenan’i Satana etỳ an-tany.
“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.
“Mba hahazoana tombontsoa sy voninahitra araka izao tontolo izao, dia notarihina ny fiangonana hitady ny fankasitrahana sy ny fanohanan’ireo lehilahy lehibe eto an-tany; ary rehefa nolaviny toy izany i Kristy, dia voatarika izy hanolotra ny fankatoavany amin’ilay solontenan’i Satana—ny evekan’i Roma.” The Great Controversy, 50.
Satan wished to be God, and his desire was to take God’s political and religious thrones.
Tian’i Satana ho Andriamanitra, ary ny faniriany dia ny handray ny seza fiandrianana ara-politika sy ara-pivavahan’Andriamanitra.
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.
Akory ny fahalavoanao avy tany an-danitra, ry Losifera, zanaky ny maraina! Akory ny nanapahana anao ka nahalatsaka anao tamin’ny tany, dia ianao izay nampahalemy ny firenena! Fa hoy ianao anakampo: Hiakatra any an-danitra aho, hanandratra ny seza fiandrianako ho ambonin’ny kintan’Andriamanitra; hipetraka eo amin’ny tendrombohitry ny fiangonana koa aho, any amin’ny faran’ny avaratra; hiakatra ambonin’ny havoan’ny rahona aho; hitovy amin’ny Avo Indrindra aho. 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 dia naniry hanandratra ny seza fiandrianany (izay tandindon’ny fanapahana maha-mpanjaka), “ho ambonin’ny kintan’Andriamanitra.” Ny kintan’Andriamanitra dia ny anjely, ary misolo tena ny rafitry ny fitondran’Andriamanitra. Satana dia naniry “koa” hipetraka “eo ambonin’ny tendrombohitry ny fiangonana, any amin’ny faritra avaratra.” Ny fiangonana dia ny Fiangonana, ary ao Jerosalema no misy azy, izay any amin’ny faritra avaratra. Ny mipetraka eo ambonin’ny seza fiandrianana any amin’ny “faritra avaratra” dia midika ho mpanjakan’ny avaratra. Kristy no tena Mpanjakan’ny Avaratra, izay Mpanjaka koa eo ambonin’ny fitondran’Andriamanitra. Satana dia naniry “hitovy amin’ny Avo Indrindra.”
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.
Hira sy Salamo ho an’ny zanak’i Kora. Lehibe Jehovah, ary mendrika hoderaina indrindra ao amin’ny tanànan’Andriamanitsika, eo an-tendrombohitry ny fahamasinany. Tsara tarehy amin’ny fitoerany, fifalian’ny tany rehetra, ny Tendrombohitra Ziona, eo amin’ny ilany avaratra, tanànan’ilay Mpanjaka lehibe. Andriamanitra dia fantatra ao amin’ny lapany ho fiarovana mafy. Salamo 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.
Ny solontena ety an-tany an’i Satana dia ny evekan’i Roma (ny papa). Ao amin’ireo andininy enina farany ao amin’ny Daniela toko faha-11 dia aseho ny fiakarana farany sy ny fianjeran’ny papa any Roma, ary eo dia aseho ho mpanjakan’ny avaratra izy. Izy no lohan’ny fiangonana Katolika, ary ny teny hoe “katolika” dia midika hoe maneran-tany. Mba hahafahan’i Satana maka tahaka ny seza fiandrianana roa an’i Kristy (ara-politika sy ara-pivavahana), dia noforonin’i Satana ny fiangonana Katolika mba hananana rafitra ara-pivavahana maneran-tany, rehefa manomboka ny fakàn-tahaka an’i Kristy izy amin’ny andro farany.
“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.
“Ity fampifandefitra teo amin’ny fanompoan-tsampy sy ny Kristianisma ity dia niafara tamin’ny fivoaran’ilay ‘olona mpanota’ izay voalaza mialoha ao amin’ny faminaniana ho mpanohitra sy manandratra ny tenany ambonin’Andriamanitra. Io rafitra goavana misy fivavahan-diso io dia sangan’asan’ny herin’i Satana—tsangambaton’ny ezaka ataony hampipetraka ny tenany eo ambonin’ny seza fiandrianana mba hitondra ny tany araka ny sitrapony.” 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.
Satana dia nanorina rafitra ara-pivavahana maneran-tany ary koa rafitra ara-politika maneran-tany, mba hanahafana amin’ny hosoka ireo seza fiandrianana roa ananan’ny fahefana izay ipetrahan’ilay tena Mpanjakan’ny Avaratra. Ireo mpanjaka folo ao amin’ny Apokalypsy toko fahafito ambin’ny folo, izay iangalan’ilay vehivavy janga fijangajangana sy anjakany amin’ny andro farany, dia maneho ilay bibidia manana loha fito sy tandroka folo, izay anjakan’ilay vehivavy manana ny soratra hoe BABYLONA eo amin’ny handriny. Ao amin’ny toko fahafito ambin’ny folo dia “mankahala ilay vehivavy janga” ireo mpanjaka folo, “ka hahatonga azy ho lao sy mitanjaka ary hihinana ny nofony, sady handoro azy amin’ny afo.” Koa aseho amin’izany ny fitsarana azy. Ireo fisehoana telo an’i Babylona dia manondro ny fianjerana farany an’i Babylona. Ireo fisehoana telo an’i Roma dia manondro ny rafitra ara-politika anjakany.
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.
Ny hafatry ny anjely telo ao amin’ny Apokalypsy toko faha-efatra ambin’ny folo dia miresaka ny amin’ny fianjerana farany an’i Babylona maoderina, tahaka izany koa ny Daniela toko faha-iraika ambin’ny folo, andininy faha-efatra amby efapolo sy faha-dimy amby efapolo. Ny fianjerany farany dia resahina ao amin’ny toko faha-fito ambin’ny folo ao amin’ny Apokalypsy, nefa vao mainka voafaritra amin’ny antsipiriany kokoa ao amin’ny toko faha-valo ambin’ny folo. Ny fanehoan’ny Daniela iraika ambin’ny folo ny fianjerana faran’i Babylona maoderina, miaraka amin’ny fanoharana omen’ny hafatry ny anjely telo ao amin’ny toko faha-efatra ambin’ny folo, ary ny filazalazan’ny toko faha-fito ambin’ny folo sy faha-valo ambin’ny folo momba izany fianjerana farany izany, dia tokony hatambatra, andalana manaraka andalana. Ao amin’ny Daniela iraika ambin’ny folo, ny fianjerana faran’i Babylona maoderina dia aseho ho mitranga amin’ny fotoana tsy ahazoany famonjena avy amin’iza na iza.
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.
Ary hamboleny eo anelanelan’ny ranomasina sy ny tendrombohitra masina mahafinaritra ny lay ao an-dapany; nefa ho tonga amin’ny farany izy, ka tsy hisy hanampy azy. Daniela 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.
Ao amin’ny andininy manaraka dia mitsangana i Mikaela ary mifarana ny androm-pitsapana ho an’ny olombelona. Manomboka amin’ny filazana hoe: “Ary amin’izany andro izany” ilay andininy. Rehefa lavo i Babylona maoderina, dia mifarana ny androm-pitsapana ho an’ny olombelona, ary maty irery izy. Ny anjely fahatelo no manondro ny fifaranan’ny androm-pitsapana, satria izy no manambara fa efa voazarazara ho sokajin’olona roa izao tontolo izao: ireo manana ny mariky ny bibidia sy ireo manana ny tombo-kasen’Andriamanitra. Amin’izany andro izany dia araraka amin’i Babylona maoderina ny fahatezeran’Andriamanitra, mbamin’ireo izay nanaiky ny mariky ny fahefany.
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.
Ary ny anjely fahatelo nanaraka azy ireo ka niteny tamin’ny feo mahery hoe: Raha misy olona mivavaka amin’ilay bibidia sy ny sariny ka mandray ny marika eo amin’ny handriny na eo amin’ny tanany, dia hisotro ny divain’ny fahatezeran’Andriamanitra koa izy, izay naidina tsy misy fangarony ao amin’ny kapoakan’ny fahavinirany; ary hampijalina amin’ny afo sy solifara eo anatrehan’ny anjely masina sy eo anatrehan’ny Zanak’ondry izy. Ary ny setroky ny fampijaliana azy dia miakatra mandrakizay doria; ary tsy manam-pitsaharana andro aman’alina izay mivavaka amin’ilay bibidia sy ny sariny, ary izay rehetra mandray ny mariky ny anarany. Eto no ilàna ny faharetan’ny olona masina; eto no misy izay mitandrina ny didin’Andriamanitra sy ny finoan’i Jesosy. Apokalypsy 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.
Ao amin’ny Apokalypsy toko fahavalo ambin’ny folo, ny fitsarana an’ilay vehivavy janga lehibe dia aseho ho fitsarana mandroso tsikelikely izay manomboka amin’ilay lalàna Alahady ho avy tsy ho ela, rehefa miantso ny andian’ondrin’Andriamanitra hafa hivoaka avy ao Babylona ilay feo faharoa. Amin’ny andininy faha-iraika amby roa-polo, dia voamarika ny fikatonan’ny fotoam-pahasoavana, ka izany no manondro fa ny vanim-potoana manomboka amin’ilay lalàna Alahady ho avy tsy ho ela any Etazonia ka hatramin’ny ijoroan’i Mikaela dia fotoana izay anatanterahana ny fitsarana an’i Babylona maoderina, mandritra ny fotoan’ny fanenjehana lehibe.
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.
Ary nisy anjely mahery naka vato tahaka ny vato fikosoham-bary lehibe ka nanipy izany ho any an-dranomasina, nanao hoe: Toy izany no hanariana an’i Babylona, ilay tanàna lehibe, amin-kery sy herisetra, ka tsy ho hita intsony mandrakizay. Ary ny feon’ny mpitendry lokanga sy ny mpihira, ary ny mpitsoka sodina sy ny mpitsoka trompetra, dia tsy ho re intsony ao aminao velively; ary tsy hisy mpanao asa-tanana, na inona na inona asany, ho hita ao aminao intsony; ary ny feon’ny vato fikosoham-bary dia tsy ho re intsony ao aminao velively; ary ny fahazavan’ny jiro dia tsy hamirapiratra ao aminao intsony velively; ary ny feon’ny mpampakatra sy ny ampakarina dia tsy ho re ao aminao intsony velively; fa ny mpandranto tao aminao no lehiben’ny tany; fa ny firenena rehetra dia voafitaky ny fanao amin’ny ody ratsinao. Ary tao aminy no nahitana ny ran’ny mpaminany sy ny olomasina ary izay rehetra novonoina tambonin’ny tany. Apokalypsy 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.
Ny fanipazana ny vato hidina, ny fampanginana ny mpitendry zavamaneno sy ny mpiasa, ny famonoana ny jiro, ary ny fampanginana ny feon’ny ampakarina sy ny mpampakatra dia samy fomba fiteny nalaina avy ao amin’ny Testamenta Taloha, izay maneho ny fifaranan’ny fotoam-pahasoavana.
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).
Rehefa ampiharina ara-paminaniana eo ambonin’ny Apokalypsy toko fahatelo ambin’ny folo sy fahefatra ambin’ny folo ny Daniela toko fahiraika ambin’ny folo, ary avy eo ireo andalan-teny roa ireo dia ampiharina eo ambonin’ny toko fahafito ambin’ny folo sy fahavalo ambin’ny folo ao amin’ny Apokalypsy, dia hitantsika ny tsipika faminaniana telo izay, ankoatra ny fahamarinana hafa, maneho ny fianjerana farany an’i Babylona maoderina. Ny tsirairay amin’ireo tsipika telo ireo dia maneho ny iray amin’ireo fahefana telo sosona izay mitarika izao tontolo izao ho any Hara-magedona. Ny Daniela toko fahiraika ambin’ny folo dia mamantatra ny bibidia (ny fitondrana papa). Ny Apokalypsy toko fahatelo ambin’ny folo sy fahefatra ambin’ny folo dia manolotra io tantara io ihany, saingy avy amin’ny fijerin’ilay mpaminany sandoka (Etazonia). Ny Apokalypsy toko fahafito ambin’ny folo sy fahavalo ambin’ny folo dia mamantatra io tsipika faminaniana io ihany, nefa ny tantara aseho ao dia mifantoka amin’ny dragona (ny Firenena Mikambana).
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.
Ny tsipika telo samy manomboka amin’ny fotoan’ny farany, dia ny taona 1798. Ny andininy faha-efapolo amin’ny Daniela toko faha-iraika ambin’ny folo dia manomboka amin’ireto teny ireto hoe: “Ary amin’ny fotoan’ny farany.” Ny “fotoan’ny farany” eo am-piandohan’ilay andininy dia ny taona 1798, ary rehefa tanteraka ilay andininy tamin’ny 1989, dia “fotoan’ny farany” koa izany; fa i Jesosy dia maneho ny farany amin’ny alalan’ny fiandohana rehefa tiany hapetraka eo amin’ny zava-misy lehibe iray ny soniany. Ampahafantarin’i Rahavavy White antsika fa ny Apokalypsy toko faha-telo ambin’ny folo koa dia manomboka amin’ny 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.
“Ary rehefa nesorina tamin’ny Fahefam-panjakan’ny Papa ny heriny ka voatery nitsahatra tsy hanenjika intsony izy, dia hitan’i Jaona fa nisy hery vaovao niakatra mba hamerina ny feon’ilay dragona sy hampandroso hatrany io asa feno habibiana sy fitenenan-dratsy an’Andriamanitra io. Io hery io, ilay farany izay hiady amin’ny fiangonana sy ny lalàn’Andriamanitra, dia naseho tamin’ny alalan’ny bibidia iray manana tandroka tahaka ny an’ny zanak’ondry.” 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.
Ny tsipiky ny faminaniana izay manomboka ao amin’ny andininy faha-efapolo amin’ny Daniela 11 tamin’ny taona 1798 dia mitohy mandra-pifaranan’ny fotoam-pahasoavan’ny olombelona, rehefa mitsangana Mikaela. Ny tsipiky ny faminaniana izay manomboka amin’ny 1798, “rehefa nesorina tamin’ny heriny ny Fanjakana Papaly ka voatery nitsahatra tamin’ny fanenjehana,” dia mifarana amin’ny fandatsahana ny fahatezeran’Andriamanitra amin’ireo izay nanaiky ny “marika” an’ny fahefan’ny papa. Ao amin’ny Apokalypsy toko faha-17, rehefa tonga tamin’i Jaona ilay anjely mba hampiseho aminy ny fitsarana ilay vehivavy janga papaly, dia nentina hatrany amin’ny faran’ny “efitra” mihitsy Jaona, izay maneho ny tantaran’ny taona 538 ka hatramin’ny 1798. Napetraka ara-panahy tao amin’ny 1798, Jaona dia manoratra ny fitsaran’i Babylona maoderina, izay manomboka amin’ilay feo faharoa ao amin’ny Apokalypsy 18, izay manambara fa ny fahefana papaly dia nameno ny kapoakan’ny fotoam-pahasoavany, ary avy eo ny fitsarany dia mitohy mandra-pifaranan’ny fotoam-pahasoavana rehefa ariana any an-dranomasina ny vato fikosoham-bary.
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.
Andalana misesy, ireo andalana telo ireo dia manondro ny fahalavoana farany an’i Babylona maoderina, izay nijangajanga tamin’ireo mpanjakan’i Roma maoderina. Daniela 11 dia vavolombelon’ny fahefan’ny papa, izay aseho ho mpanjakan’ny avaratra. Apokalypsy 13 sy 14 dia vavolombelon’ilay mpaminany sandoka, ary ny toko 17 sy 18 kosa dia manambara ny anjara asan’ilay dragona (ireo mpanjaka folo). Ny rafitra ara-paminaniana ampiasain’ny Future for America dia miorina amin’ireo hery telo izay mitarika izao tontolo izao ho any Armagedona.
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.
Ny vavolombelona roa momba an’i Babela sy Babilona no manondro ny toetra ara-paminaniana an’i Babilona maoderina. Ireo vavolombelona roa ireo dia milaza ny fireharehana sy fiavonavonan’ny mpitarika papa iray, izay milaza ho Kristiana sy mipetraka ao amin’ny tempolin’Andriamanitra, ary manambara ny tenany ho Andriamanitra. Ireo vavolombelona roa ireo koa dia manondro ny fianjerany farany. Ny fanandratran-tenan’ny papa sy ny fianjerany farany araka ny aseho ao amin’ireo fisehoana telo an’i Babilona no mametraka ny fahitana ny tantara ara-paminaniana.
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.
Ary amin’izany andro izany dia hisy maro hitsangana hanohitra ny mpanjakan’ny atsimo; ary ny jiolahy avy amin’ny firenenao koa hanandra-tena hampiorina ny fahitana; nefa ho lavo izy. Daniela 11:14.
We will continue our consideration of the three manifestations of Babylon in the next article.
Hanohy ny fandinihantsika ireo fisehoan’i Babylona telo isika ao amin’ny lahatsoratra manaraka.
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.
Dia reko ny feo iray hafa avy any an-danitra nanao hoe: Mivoaha avy ao aminy, ry oloko, mba tsy ho mpiombona amin’ny fahotany ianareo, ary mba tsy handraisanareo amin’ny lozany. Fa tafakatra hatrany an-danitra ny fahotany, ary efa nahatsiarovan’Andriamanitra ny helony. Valio araka izay namaliany anareo izy, ary ampitomboy avo roa heny ho azy araka ny asany; ao amin’ny kapoaka izay nofenoiny dia fenoy avo roa heny ho azy. Araka izay nanandratany tena sy niainany tamin’ny fanaranam-po no omeo azy fijaliana sy alahelo betsaka toy izany; fa hoy izy anakampo: Mipetraka ho mpanjakavavy aho, fa tsy mpitondratena, ary tsy hahita alahelo mihitsy. Koa amin’ny indray andro ihany no hahatongavan’ny lozany, dia fahafatesana sy fisaonana ary mosary; ary hodorana amin’ny afo izy ka ho levona tanteraka; fa mahery ny Tompo Andriamanitra izay mitsara azy. Apokalypsy 18:4–8.