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.

Raraga nubuat anu diterapkeun ku William Miller nyaéta struktur dua kakawasaan anu ngadatangkeun karuksakan: Roma kapir, dituturkeun ku Roma kapausan. Raraga nubuat anu diterapkeun ku Future for America nyaéta struktur tilu kakawasaan anu ngadatangkeun karuksakan: Roma kapir, dituturkeun ku Roma kapausan, tuluy Protestantisme murtad. Tilu manifestasi Roma éta nya éta tilu kakawasaan anu ngadatangkeun karuksakan, nyaéta naga, sato galak, jeung nabi palsu. Raraga éta dipikawanoh sabagéan gedé ngaliwatan panolakan anu dibawa ngalawan cahaya tina genep ayat panungtung Daniel pasal sabelas, anu dibuka segelna dina waktu tungtung, dina taun 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.

Dua penampakan anu kahiji tina Roma ngawanohkeun susunan nubuat tina Roma modérn, nyaéta penampakan anu katilu jeung panungtungan tina Roma. Roma modérn ngawanohkeun struktur tina kakawasaan panganiaya ahir jaman anu tilu-rangkep. Raket patalina, tapi écés béda, nyaéta tilu penampakan Babul. Anu kahiji nyaéta Babel-na Nimrod. Anu kadua nyaéta Babul-na Nebukadnezar jeung Belsyazar. Dua saksi nubuat éta, lamun dihijikeun, ngawanohkeun ciri-ciri nubuat tina Babul modérn. Sanajan dina hiji tingkat Roma modérn jeung Babul modérn téh hiji éntitas anu sarua, tilu penampakan Babul téh keur ngawanohkeun rubuhna Babul anu pamungkas, jeung kasombongan manusa dosa.

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.

Runtagna Babilon mangrupa jejer anu gedé tur husus dina nubuat Kitab Suci, kitu deui kasombongan paus di Roma. Dina Wahyu pasal tujuh welas, salah sahiji malaikat anu ngucurkeun tujuh bala anu pamungkas sumping pikeun sacara husus netelakeun pangadilan ka Babilon, anu ogé mangrupa ungkara séjén tina runtagna éta.

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.

Geus datang salah sahiji tina tujuh malaikat anu nyekel tujuh bokor éta, tuluy nyarita ka kuring, pokna, “Ka dieu; ku Kami maneh bakal dipintonkeun hukuman ka palacur agung anu calik dina cai anu loba; anu ku anjeunna raja-raja di bumi geus ngalakukeun cabul, sarta pangeusi bumi geus dijadikeun mabok ku anggur tina cabulna.” Ku sabab kitu kuring dibawa ku anjeunna dina Roh ka tanah gurun; tuluy kuring ningali hiji awéwé calik dina hiji sato galak nu beureum ngora warnana, pinuh ku ngaran-ngaran pitenah, boga tujuh sirah jeung sapuluh tanduk. Wahyu 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.

Padamelan malaikat téh nyaéta némbongkeun ka Yohanes pangadilan kana éta awéwé anu dina tarangna katulis “RAHASIA BABILON”.

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.

Jeung eta awewe dipaparin pakean warna ungu jeung beureum kirmizi, dihias ku emas jeung batu-batu adi jeung mutiara, nyekel hiji cangkir emas dina leungeunna, pinuh ku kalepatan-kalepatan anu matak jijik jeung kahinaan tina palacuranana. Jeung dina tarangna aya hiji ngaran anu kaserat: RAHASIA, BABEL ANU AGUNG, INDUKNA AWÉWÉ PALACUR JEUNG KALAKUAN-KALAKUAN MATAK JIJIK DI BUMI. Jeung kuring nempo eta awewe mabok ku getihna jalma-jalma suci, jeung ku getihna para syahid Yesus; sarta waktu kuring ningali manehna, kuring kacida héranna. Wahyu 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.

Aparat géopolitik anu ku kapausan dipaké dina poé-poé panungtungan pikeun nganiaya jalma-jalma anu ku dirina dianggap bid’ah, dilambangkeun ku “sato galak beureum ngora, pinuh ku ngaran-ngaran hujat, boga tujuh sirah jeung sapuluh tanduk.” Kanyataan yén manéhna nunggang kana éta sato galak némbongkeun yén manéhna ngawasa éta sato galak, sakumaha nu nunggang kana kuda ngawasa kudana.

And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:8.

Jeung éta awewe anu ku maneh ditingali téh nya éta kota anu agung, anu maréntah ka para raja di bumi. Wahyu 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.

“Binatang beureum kirmizi anu boga tujuh sirah jeung sapuluh tanduk” téh nyaéta Roma modéren, sarta ngalambangkeun struktur géopolitik anu dipaké ku éta awéwé nalika anjeunna nganiaya jalma-jalma satia ka Allah dina poé-poé panungtungan. Éta awéwé téh nyaéta Babul modéren, kota gedé anu ngalakonan cabul sarta ngawasa raja-raja bumi. Dua manifestasi kahiji Babul anu digambarkeun ku Babel dina Kajadian pasal sabelas, jeung Babul dina Daniel pasal opat jeung lima, ngajéntrékeun kasombongan jeung ragragna Babul modéren dina poé-poé panungtungan. Éta awéwé anu dihukum dina Wahyu pasal tujuh belas téh nyaéta Babul modéren, sarta binatang anu diparéntahna téh nyaéta Roma modéren. Anjeunna geus ngalakonan cabul jeung raja-raja, sarta babarengan maranéhna téh jadi hiji daging.

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.

Ku sabab kitu lalaki bakal ninggalkeun bapana jeung indungna, sarta ngahiji raket jeung pamajikanana; jeung maranéhna bakal jadi hiji daging. Kajadian 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.

Sanajan maranéhna téh hiji, sawatara unsur kenabian ngeunaan Roma modéren jeung Babul modéren dipisahkeun dina Firman Allah. Carita ngeunaan Babul modéren, sakumaha diteguhkeun ku dua saksi, nyaéta Babel jeung Babul, nyaritakeun ngeunaan kasombonganana sarta ragragna anu pamungkas. Dina genep ayat panungtungan tina Daniel sabelas, raja ti kalér dipaké pikeun ngagambarkeun kapausan. Paus Roma téh wakil Iblis di bumi.

“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.

“Pikeun ngamankeun kauntungan jeung kahormatan dunyawi, garéja dituntun pikeun néangan pangreueus jeung pangrojong ti jalma-jalma agung di bumi; sarta ku kituna sanggeus nampik Kristus, manéhna kadorong pikeun masrahkeun kasatiaan ka wawakil Iblis—uskup Roma.” The Great Controversy, 50.

Satan wished to be God, and his desire was to take God’s political and religious thrones.

Sétan hayang jadi Allah, jeung kahayangna nya éta nyandak tahta pulitik jeung tahta agama Allah.

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.

Betapa engkau geus murag ti sawarga, heh Lusifer, putra isuk! betapa engkau geus ditegor nepi ka kana taneuh, eh anu ngalemahkeun bangsa-bangsa! Sabab engkau geus ngucap dina haté, Kami baris naék ka sawarga, kami baris ngangkat tahta kami ngaleuwihan béntang-béntang Allah: kami ogé baris linggih di gunung pasamoan, di gigir kalér: kami baris naék ngaleuwihan puncak mega-mega; kami baris sarua jeung Nu Maha Luhur. Yesaya 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.”

Sétan ngabogaan kahayang pikeun ngagungkeun tahta-Na (anu mangrupa lambang pamaréntahan karajaan), “ngaleuwihan béntang-béntang Allah.” Béntang-béntang Allah téh para malaikat, sarta ngawakilan tata-laksana pamaréntahan Allah. Sétan ogé ngaharepkeun supaya “linggih” “di luhur gunung jamaah, dina sisi-sisi kalér.” Jamaah téh Garéja, sarta tempatna aya di Yerusalem, anu perenahna dina sisi-sisi kalér. Linggih dina hiji tahta di “sisi-sisi kalér” hartina jadi raja ti kalér. Kristus nyaéta Raja Kalér anu sajati, anu ogé jadi Raja atas pamaréntahan Allah. Sétan ngabogaan kahayang pikeun “jadi saperti Nu Maha Luhur.”

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.

Hiji Lagu jeung Jabur pikeun turunan Korah. Agung PANGERAN, sarta kacida pantesna dipuji di kota Allah urang, di gunung kasucian-Na. Endah ku tempatna, kabagjaan sakuliah bumi, nya eta Gunung Sion, di beulah kaler, kota Sang Raja Agung. Allah kasohor di karaton-karatonna minangka pangungsian. Jabur 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.

Wawakilna Sétan di bumi nyaéta uskup Roma (paus). Dina genep ayat panungtung Daniel sabelas, dipidangkeun naékna nu pamungkas jeung ragragna paus Roma, sarta di dinya paus digambarkeun minangka raja ti kalér. Anjeunna téh kapala garéja Katolik, sarta kecap “katolik” hartina universal. Supaya Sétan tiasa nyonto dua tahta Kristus (pulitik jeung agama), Sétan ngadegkeun garéja Katolik kalawan tujuan miboga hiji sistim agama sadunya nalika anjeunna ngamimitian pangjalmaanana nyaru jadi Kristus dina poé-poé panungtung.

“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.

Ieu kompromi antara kapir jeung Kristen ieu ngahasilkeun mekarkeunana “jalma dosa” anu geus dipidangkeun ku nubuat minangka anu ngalawan jeung ngagungkeun dirina sorangan saluhureun Allah. Éta sistim raksasa agama palsu téh mangrupa karya agung kakawasaan Sétan—hiji tugu pangéling-ngéling kana usaha-usahana pikeun ngadiamkeun dirina dina tahta guna maréntah bumi nurutkeun kahayangna sorangan.” 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.

Sétan ngadegkeun hiji sistim agama sadunya sarta ogé hiji susunan pulitik sadunya, kalayan tujuan pikeun nyieun paniruan kana dua tahta kakawasaan anu didiukan ku Raja Kalér anu sajati. Sapuluh raja dina Wahyu pasal tujuh welas, anu ku maranéhna éta palacuran ngalakukeun cabul sarta maréntah maranéhna dina poé-poé panungtungan, ngagambarkeun sato galak anu boga tujuh sirah jeung sapuluh tanduk, anu diparéntah ku éta awéwé anu dina tarangna katulis BABIL. Dina pasal tujuh welas, sapuluh raja éta “miboga hate ka palacuran teh, sarta baris ngajadikeun manehna suwung jeung taranjang, sarta bakal ngadahar dagingna, jeung ngaduruk manehna ku seuneu.” Ku kituna, hukumna digambarkeun. Tilu wujud panémbong Babil keur nandaan ragragna Babil anu pamungkas. Tilu wujud panémbong Roma keur nandaan susunan pulitik anu diparéntah ku dirina.

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.

Talatah para malaikat dina Wahyu pasal opat welas nyangking amanat ngeunaan ragragna panungtungan Babul modéren, kitu deui Daniel pasal sabelas, ayat opat puluh opat jeung opat puluh lima. Ragragna panungtungna dirujuk dina pasal tujuh welas tina Wahyu, tapi malah leuwih husus deui dipedar dina pasal dalapan welas. Gambaran Daniel sabelas ngeunaan ragragna panungtungan Babul modéren, dibarengan ku ilustrasi tina talatah tilu malaikat dina pasal opat welas, sarta pedaran ngeunaan ragragna panungtungan dina pasal tujuh welas jeung dalapan welas, kudu dihijikeun, baris demi baris. Dina Daniel sabelas, ragragna panungtungan Babul modéren dicirikeun lumangsung nalika manehna henteu nampi pitulung nanaon.

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.

Jeung manehna bakal ngadegkeun kemah-kemah karatonna di antara lautan-lautan dina gunung suci anu mulya; tapi manehna bakal nepi ka tungtungna, sarta moal aya saurang ogé anu nulungan anjeunna. 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.

Dina ayat saterusna Mikail nangtung, sarta mangsa kasempetan pikeun manusa ditutup. Ayat éta dimimitian ku kecap, “Jeung dina waktu éta.” Nalika Babul modern ragrag, mangsa kasempetan pikeun manusa ditutup, sarta manéhna paéh nyorangan. Malaikat katilu ngaidéntifikasi panutupan mangsa kasempetan éta sabab anjeunna ngaidéntifikasi yén dunya geus kabagi jadi dua golongan jalma, nyaéta anu boga tanda sato galak jeung anu boga meterai Allah. Dina waktu éta, amarah Allah dicurahkeun ka Babul modern, jeung ka jalma-jalma anu geus narima tanda kakawasaanana.

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.

Sarta malaikat anu katilu nuturkeun maranéhna, bari nyarios ku sora tarik, Lamun aya jalma nyembah ka sato galak jeung gambarna, sarta narima tandana dina tarangna, atawa dina leungeunna, jalma éta kénéh bakal nginum anggur murka Allah, anu dicurahkan tanpa campuran kana cangkir amarah-Na; sarta anjeunna bakal disiksa ku seuneu jeung walirang di payuneun para malaikat suci, jeung di payuneun Anak Domba: Jeung haseup siksaan maranéhna naék salalanggengna, salamina-lamina; sarta maranéhna teu boga reureuh beurang peuting, nya éta jalma-jalma anu nyembah ka sato galak jeung gambarna, jeung saha waé anu narima tanda ngaranna. Di dieu ayana kasabaran para wali: di dieu aya jalma-jalma anu ngajaga parentah-parentah Allah, jeung iman ka Yesus. Wahyu 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.

Dina Wahyu pasal dalapan welas, pangadilan ka palacur agung digambarkeun minangka pangadilan nu lumangsung sacara bertahap, nu dimimitian dina mangsa hukum Minggu nu baris geura sumping, nalika sora kadua nyaur domba-domba Allah nu séjén supaya kaluar ti Babul. Nepi ka ayat ka-dua puluh hiji, panutupan mangsa kasempetan geus ditandaan, ku kituna netelakeun yén aya hiji kurun waktu ti hukum Minggu nu baris geura sumping di Amérika Sarikat nepi ka Mikhael ngadeg, nyaéta hiji mangsa nalika pangadilan ka Babul modéren dilaksanakeun, dina hiji mangsa panganiayaan anu kacida gedéna.

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.

Tuluy aya hiji malaikat anu kawasa ngangkat hiji batu anu kawas batu panggilingan anu gedé, tuluy ngalungkeunana ka laut, bari ngalahir kieu, “Kitu pisan kalawan kakaraosan anu hebat éta kota gedé Babul bakal dialungkeun ka handap, sarta moal kapanggih deui salamina. Jeung sora para pamaén kacapi, para musikus, para pamaén suling, jeung para pamaén tarompet, moal kadéngé deui pisan di maneh; jeung moal aya deui kapanggih di maneh saurang ogé tukang karajinan, dina naon baé karajinanana; jeung sora batu panggilingan moal kadéngé deui pisan di maneh; Jeung cahaya lampu moal caang deui pisan di maneh; jeung sora pangantén lalaki jeung pangantén awéwé moal kadéngé deui pisan di maneh: sabab padagang-padagang maneh téh jalma-jalma gedé di bumi; sabab ku elmu sihir maneh sakumna bangsa geus kasasab. Jeung di jerona kapanggih getih para nabi, jeung para suci, jeung sakumna anu dipaéhan di bumi.” Wahyu 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.

Diturunkeunna batu, dipaéhna sora para musisi jeung para pagawé, dipareumna cahya lampu, dipaéhna sora pangantén awéwé jeung pangantén lalaki, kabéhanana téh ungkara nu dicokot tina Perjangjian Heubeul anu ngagambarkeun panutupan mangsa pangujian.

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).

Nalika Daniel pasal sabelas sacara nubuat ditapelkeun kana Wahyu pasal tilu welas jeung opat welas, tuluy eta dua petikan ditapelkeun kana pasal tujuh welas jeung dalapan welas dina Wahyu, urang manggihan tilu gurat nubuat anu, di antara bebeneran-bebeneran séjénna, ngagambarkeun ragragna ahir Babul modéren. Unggal hiji tina tilu gurat éta ngagambarkeun salah sahiji tina tilu kakawasaan rangkep tilu anu mingpin dunya ka Armagedon. Daniel pasal sabelas keur nangtukeun sato galak éta (kapausan). Wahyu pasal tilu welas jeung opat welas ngedalkeun sajarah anu sarua, tapi tina sudut pandang nabi palsu (Amérika Sarikat). Wahyu pasal tujuh welas jeung dalapan welas nangtukeun gurat nubuat anu sarua, tapi sajarah anu digambarkeun di dinya dipuseurkeun kana naga éta (Perserikatan Bangsa-Bangsa).

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.

Masing-masing tina tilu garis éta dimimitian dina waktu ahir, dina taun 1798. Ayat ka opat puluh tina Daniel pasal sabelas dimimitian ku kecap-kecap, “Jeung dina waktu ahir.” “Waktu ahir” dina awal ayat éta nyaéta taun 1798, sarta nalika ayat éta kacumponan dina taun 1989, éta ogé mangrupa “waktu ahir,” sabab Yesus ngagambarkeun ahir ku mimiti nalika Anjeunna ngahoyongkeun nempatkeun tandatangan-Na kana hiji kanyataan anu penting. Sister White ngawartosan ka urang yén Wahyu pasal tilu welas ogé dimimitian dina taun 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.

“Sareng nalika Kapapaan, sanggeus dirampas kakawasaanana, kapaksa ngeureunkeun panganiayaan, Yohanes ningali hiji kakawasaan anyar mucunghul pikeun ngaguar deui sora naga, sarta neraskeun pagawean anu sarua kejemna jeung pinuh ku pitenah. Kakawasaan ieu, anu pangahirna nu bakal merangan gareja jeung hukum Allah, dilambangkeun ku hiji sato galak anu boga tanduk kawas anak domba.” Signs of the Times, 1 Nopémber 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.

Garis nubuat anu dimimitian dina ayat kaopat puluh tina Daniel sabelas dina taun 1798, neraskeun nepi ka waktu masa cobaan manusa ditutup nalika Mikail nangtung. Garis nubuat anu dimimitian dina taun 1798, “nalika Kapapaan, sanggeus dirampas kakuatanana, kapaksa eureun tina panyiksa,” jeung éta ditungtungan ku murkana Allah dicurahkan ka jalma-jalma anu geus narima “tanda” kakawasaan kapapal. Dina Wahyu pasal tujuh welas, nalika malaikat datang ka Yohanes pikeun némbongkeun ka anjeunna pangadilan ka sundal kapapal éta, Yohanes dibawa ka tungtung pisan tina “padang gurun,” anu ngalambangkeun sajarah ti taun 538 nepi ka 1798. Ku sabab sacara rohani ditempatkeun dina taun 1798, Yohanes nyatet pangadilan Babul modéren, anu dimimitian ku sora kadua tina Wahyu dalapan welas, anu ngumumkeun yén kapapaan geus ngeusian cangkir waktu masa cobaanna, sarta pangadilanna tuluy diteruskeun nepi ka masa cobaan ditutup nalika batu panggilingan dialungkeun ka laut.

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.

Unggal jajaran, tilu jajaran ieu ngaidentipikasi ragragna panungtungan Babul modéren, anu geus ngalakukeun jinah jeung raja-raja Roma modéren. Daniel sabelas mangrupa saksi ngeunaan kapapaan, anu dilambangkeun minangka raja kalér. Wahyu tilu welas jeung opat welas mangrupa saksi ngeunaan nabi palsu, sarta pasal tujuh welas jeung dalapan welas nyaksian kana kalungguhan naga (sapuluh raja). Kerangka nubuat anu dipaké ku Future for America didasarkeun kana tilu kakawasaan anu mingpin dunya ka Armagedon.

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.

Dua saksi ngeunaan Babel jeung Babulon nunjukkeun ciri-ciri nubuatiah Babulon modéren. Eta dua saksi nyarita ngeunaan kasombongan hiji pamingpin kapapaan, anu ngaku dirina Kristen sarta ngadudukeun dirina dina Bait Allah, tuluy ngembarkeun dirina sorangan jadi Allah. Eta dua saksi ogé nandaan ragragna nu pamungkas. Pangluhurna diri paus jeung ragragna nu pamungkas, sakumaha dilambangkeun dina tilu wujud Babulon, nya eta anu ngadegkeun paningal sajarah nubuatiah.

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.

Jeung dina mangsa-mangsa éta, loba anu bakal ngadeg ngalawan raja kidul; deuih, jalma-jalma garong ti bangsamu bakal ngangkat dirina sorangan pikeun netepkeun éta titingalian; tapi maranéhna bakal tumpur. Daniel 11:14.

We will continue our consideration of the three manifestations of Babylon in the next article.

Urang baris neraskeun panalungtikan urang ngeunaan tilu manifestasi Babul dina artikel salajengna.

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.

Sarta kuring ngadéngé sora séjén ti sawarga, saur-Na, “Kaluarlah ti dinya, eh umat Kami, supaya maranéh ulah milu kana dosa-dosana, jeung supaya maranéh ulah narima tina bala-balana. Sabab dosa-dosana geus ngahontal ka sawarga, jeung Allah geus émut kana kajahatan-kajahatanana. Balas ka dirina sakumaha manéhna geus ngabales ka maranéh, sarta gandakeun ka dirina dua kali lipat nurutkeun kalakuanana: dina cangkir anu geus dieusian ku dirina, eusikeun ka dirina dua kali lipat. Sakitu gedéna manéhna geus ngamulyakeun dirina sorangan, jeung hirup dina kalimpudan, sakitu deui siksaan jeung kasedihan pasrahkeun ka dirina; sabab manéhna nyebut dina haténa, ‘Kami linggih minangka ratu, lain randa, sarta moal kungsi ningali kasedihan.’ Ku sabab éta, bala-balana bakal datang dina sapoé, nyaéta pati, jeung perkabungan, jeung kalaparan; sarta manéhna bakal tumpur pisan ku seuneu diduruk: sabab kawasa Gusti Allah anu ngahakiman dirina.” Wahyu 18:4–8.