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.
Tàggat bu waxu ci yoon wi William Miller jëfandikoo woon, mooy melokaanu ñaari kàttani yàqkat yi: Room bu jaamukaay jëkk, te ginnaawam Room bu baap. Tàggat bu Future for America jëfandikoo mooy melokaanu ñetti kàttani yàqkat yi: Room bu jaamukaay jëkk, te ginnaawam Room bu baap, ba noppi Protestaŋ bu apostat. Ñetti feeñu-woon yi Room mooy ñetti kàttani yàqkat yu njuumte, rab wa, rabu saxaar wa, ak yonent bu dëggul bi. Melokaan boobu dañu ko xamoon ci lu bare jaar ci bëgg-bëggu bañ a nangu leerug juróom-benn sar wi mujj yi ci Daniel saar fukki ak benn, leer googu ñu ubbiwoon jamono ji mujj mi ci atum 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.
Ñaariy njëkk ak ñaariy ñaareelu feeñug Room dañuy xamale bindu yonent bii ci Room bu bees bi, moom mooy ñetteelu feeñug Room te mujj. Room bu bees bi day xamale tegteg kàttan gu ñetteel, buy fitnaal te di fitnaale, gu mujj gi ci fan yu mujj yi. Loolu jege na lool, waaye wuute na bu baax, ak ñetti feeñug Babilon. Bu njëkk bi mooy Babel bu Nimrood. Bu ñaareel bi mooy Babilon bu Nebukadnesar ak Belshassar. Ñoom ñaar ñépp, boolees leen, dañuy xamale melokaan yu yonent yi ci Babilon bu bees. Doonte ne ci benn wàll Room bu bees ak Babilon bu bees benn mbir lañu, ñetti feeñug Babilon dañuy xamale daje bu mujj bu Babilon, ak réy-réylu nit ku bàkkaar gi.
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.
Wàccu Babilon mooy mbir bu mag te bu leer ci waxi yëgle yi nekk ci Biibël, ni itam réy-réylu paap bu Room. Ci Téereb Peeñ mi, saar fukk ak juróom-ñaareel, kenn ci malaaka yi tuur ñaari musiba yu mujj yi ñëw ngir feeñal ci lu leer àtteb Babilon, te loolu itam mooy beneen wax ngir wàccam.
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.
Noonu benn ci juróom-ñaaru malaaka ya yoroon juróom-ñaaru koosi yi ñëw, wax ak man ne ma: “Ñëwal fii; dinaa la won mbugalu jigéen ju rafetul ju mag ji toog ci kaw ndox mu bare: moom la buur yi ci suuf bi def ak njaloo, te waa suuf si màndi ak biiñu njaloom.” Noonu mu yóbbu ma ci Xel ma dem màndiŋ ma; te gis naa jigéen ju toog ci kaw rab wu xonq, fees dell ak tur yu xas Yàlla, am juróom-ñaaru bopp ak fukki weñ. Peeñu Yowaana 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.
Liggéeyub malaaka mi mooy a won Yowaana àtteb jigéen ji ñu bind ci jëmu boppam ne: «SIRRU BAABILOON».
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.
Jigéen jooju soloo na mbubb mu xonq yu purple ak yu scarlet, te ñu rafetale ko ak wurus ak doj yu tedd ak perle, yor na ci loxoom kopp bu wurus fees dell ak yàqute ak sobe njaloom. Te ci kanamam amoon na tur wu ñu bind, MBIR MU NËBBU, BABILON BU MAG BI, YAAYU NJEEGI AK YÀQUTEY SUUF SI. Te gis naa jigéen jooju mu màndi deretu gaayi Yàlla yi ak deretu seede yi Yeesu; te bi ma ko gisee, jaaxle naa lool ak yéemu gu mag. Péeñu 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.
Jumtukaayu jeopolitig bi papasi bi di jëfandikoo ci fan yu mujj yi ngir fitnaal ñi mu teg ne ay hérétiik lañu, mi ngi tegtal ci “rab gu xonq te fees ak tur yu xaste Yàlla, te am juróom-ñaar i bopp ak fukki waññ.” Li firndeel ne mooy dafa war ci rab ga mooy ne moom mooy jiite rab ga, ni boroom fas di yor fasam.
And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:8.
Jigéen jii nga gisoon mooy dëkk bu mag ba, bi nguuru ci kaw buur yi nekk ci suuf. Peeñu Yàlla 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.
“Rabu xonq bu siiw ak ñaar-fukk i bakk” bi mooy Room bu jamono jii, te dafa tegu ci jumtukaayu politig-geografik bi jigéen ji di jëfandikoo ngir fitnaal ñi takku Yàlla ci mujjug fan yi. Jigéen ji mooy Babilon bu jamono jii, dëkk bu mag bi di def njaaloo te di nguuru ci kaw buur yi ci suuf si. Ñaari feeñu-yoon yu njëkk yi Babilon tegtal, moom Bàbël ci Génèse saar 11, ak Babilon ci Daniel saar 4 ak 5, dañuy melal réy-réylu ak daanu Babilon bu jamono jii ci mujjug fan yi. Jigéen ji ñu àtte ci Révélation saar 17 mooy Babilon bu jamono jii, te rab wi mu yor nguuru ci kawam mooy Room bu jamono jii. Def na njaaloo ak buur yi, te booloo ak ñoom nekk benn yaram.
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.
Moo tax nit ku bàyyi baayam ak yaayam, ta takk ci jabaram; ñoom ñaar ñépp dinañu nekk benn yaram. Genesis 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.
Doonte ñoom benn lañu, yenn mbir yu yonent yi jëm ci Room gu tey ak Babilon gu tey teqalees na leen ci Kàddug Yàlla. Nettalig Babilon gu tey, ni ko ñaari seede yi, Babel ak Babilon, dëggal, mooy ci ay réy-réylu yu jëme ci boppam ak ci wàccam gu mujj. Ci juróom-benneel benn aaya yu mujj yi ci Daniel fukki ak benn, buur bu bëj-gànnaar bi jëfandikoo nañu ko ngir tegtal papaas bi. Pàppa Room mooy ndawul jàppandikukat Seytaane ci suuf.
“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.
“Ngir denc ngëneel ak màggal yu àdduna, mbooloom gëm giñ ko yóbbu ba mu seet ngërëm ak ndimbalu nit ñu mag ñi ci suuf; te gannaaw bi mu weddee noonu Kirist, ñu xiir ko ba mu jox déggaloom ki di wuutuw Seytaane—eveeku Room.” The Great Controversy, 50.
Satan wished to be God, and his desire was to take God’s political and religious thrones.
Seytaane bëggoonoon na nekk Yàlla, te bëgg-bëggam mooy jël gangunaayu Yàlla ci wàllu nguur ak ci wàllu diine.
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.
Naka nga rottee asamaan, yaw Lusifeer, doom ju njëkk ci suba! Naka nga dagg ba tàbbi suuf, yow miy yàq doole xeeti réew yi! Ndaxte wax nga ci sa xol ne: Damay yéeg ba asamaan; damay yékati sama nguur-gàdd ci kaw biddéewi Yàlla yi; te it damay toog ci tundu ndaje mi, ci weti bëj-gànnaar yi; damay yéeg ci kaw kaweefu niir yi; damay mel ni Kawe-Kaw bi. Isaaya 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.”
Seytaane bëggoon na yékkati nguuram (mi doon misaalu nguur gu buur) “ca kaw biddéewi Yàlla.” Biddéewi Yàlla mooy malaak yi, te ñuy tegtal jumtukaayi nguuru Yàlla. Seytaane bëggoon na itam “toog” “ci tundu ndaje ma, ca weti bëj-gànnaar.” Ndaje mi mooy Mbooloom gëmkat yi, te nekk na ci Yerusalem, mi nekk ci weti bëj-gànnaar. Toog ci kaw gàngune, “ca weti bëj-gànnaar,” mooy nekk buurub bëj-gànnaar. Almasi bi mooy Buur bu dëggub bëj-gànnaar bi, moom itam mooy Buur ci kaw nguuru Yàlla. Seytaane bëggoon na “mel ni Kawe Ki.”
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.
Woy ak Sabóot bu ñu jagleel doom yu Koraa. Boroom bi màgg na, te war naa ñu koy màggal lool ci dëkkub sunu Yàlla, ci tundu sellam. Tundu Siyoŋ dafa rafet ci berabam, mooy mbégteem suuf sépp; ci wet yu bëj-gànnaaru la nekk, mooy dëkku Buur bi Màgg. Yàlla xam nañu ko ci ay kër-yam yu réy ni mu nekk ñuñu rawukaay. Sabóot 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.
Ki warug Sàttaan ci suuf mooy bisob Room bi (paap bi). Ci juroom-benni aaya yu mujj yi ci Daniel fukki benn, dekkug mujj ak reebug paap bu Room bi moo faññiku, te foofa ñu ngi terale paap bi ni mooy buurub bëj-gànnaar bi. Moom mooy boppu kër gu Katolik, te baat bi “katolik” tekki na “ñépp mbaa addina bépp.” Ngir Sàttaan man a roy ñaari gangunaayu Almasi bi (politig ak diine), Sàttaan sos na kër gu Katolik ngir am sistemu diine buy law addina bépp ba muy tàmbali ay roykaayam ci Almasi ci fan yu mujj yi.
“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.
“Boobu jëfandikoo bii ci diggante ngëmug xew-xewi xeet yu dul Yàlla ak kiristeenug dafa jur cosaanug ‘nit ku bàkkaar bi’ mi waxeesoon ci kàddug yonent yi ne dina jélloo ak Yàlla te yékkati boppam bàyyi ko ci kaw Yàlla. Njàngum diiné ju dëggul jooju, ju màgg lool, mooy liggéey bu mat sëkkug kàttanu Seytaane—ab fàttaliku coono yi mu def ngir toog ci gàngunaay bi, ngir nguuru àddina bi ni ko coobare. ” 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.
Seytaane tabax na sistëmu diine bu àddina bi yépp, ak itam ab tërëlu politig bu àddina bi yépp, ngir naxal ñaari gàngune yi ci sañ-sañ, yi Buurug Dëg-gii gu Bëj-gànnaar toog ca kawam. Fukk buur yi ci Peeñug Yowaana fukk ak juróom-ñaareel, ñi jigéen ju ndaw saay-saay ja di def njaloo ak ñoom te di leen nguuru ci fan yu mujj yi, dañuy tegtal rab wi am juróom-ñaari bopp ak fukk xar, mi jigéen ji di nguuru te am BABYLON bind ci kanamam. Ci saar ba fukk ak juróom-ñaareel, fukk buur yi “dinañu bañ jigéen ju ndaw saay-saay ja, dinañu ko def neen, def ko rafetul te bare, lekk ay yàppam, lakk ko ak safara.” Noonu, àtteem lañuy wone. Ñetti feeñu-feeñu Babylon dañuy ràññee waxtu mujj wi mu di daanu. Ñetti feeñu-feeñu Room dañuy ràññee tërëlu politig bi mu di nguuru ci kawam.
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.
Ñettii ñaar ak benni malaaka yu nekk ci Bindu njàng mi ñent-fukk ak ñeent ci Kàddug Yàlla bu ñu bind ci Révélation dañuy wax ci mujjug réer gu bees gi ñuy wax Babilon, ni ko Daniel itam waxe ci saar ñent-fukk ak benn, aaya ñent-fukk ak ñeent ak ñent-fukk ak juróom. Mujjug réeram moomu ñu ko jox ndimbal ci saar fukk ak juróom-ñaareel ci Révélation, waaye ci saar fukk ak juróom-ñetteel lañu ko gën a leerale bu baax. Nataal bi Daniel 11 joxe ci mujjug réer gu bees gi ñuy wax Babilon, ànd ak misaal mi ñetti malaaka yi nekk ci saar ñent-fukk ak ñeent, ak melokaan yi saar fukk ak juróom-ñaareel ak saar fukk ak juróom-ñetteel di joxe ci mujjug réer gi, war na ñu leen boole, sàrt ci kaw sàrt. Ci Daniel 11, mujjug réer gu bees gi ñuy wax Babilon, ñu ko xamale ne muy am ba mu fekk ne jotul benn ndimbal.
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.
Te dina samp i kërgu yuuru këram guur yi ci diggante géej yi, ca tundu sell sa màgg ba; waaye dina agsi ci mujjam, te kenn du ko dimbali. 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.
Ci topp, Mikael daldi te kenn, te natuy nit ak doomu nit ñi tëj. Aaya bi tambalee ne: «Te ci waxtu woowu.» Bu Babilon bu bees bi daanoo, natuy nit ak doomu nit ñi tëj, te moom dee boppam rekk. Ñetteelu malaaka mi mooy wone tëjugu natuy nit ak doomu nit, ndaxte mooy xamale ne àddina bi xaaj na ñaari xeet yu nit: ñi yor màndargay rab wi ak ñi yor màndargu Yàlla. Ci waxtu woowu, merum Yàlla tuuru na ci kaw Babilon bu bees bi, ak ci ñi nangu màndargay sañ-sañam.
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.
Te ñetteelu malaaka bu ñetteel baa topp leen, naan ak baat bu kawe, ne: Ku nekk buy sujjóot rabi mbaa ay nataalam, te nangu màndargam ci kanamam mbaa ci loxoom, kooku dina naan biiñu merum Yàlla, bi ñu tuur te jaxasuwul dara ci kaasu meram; te dees na ko mbugal ak safara ak xons ci kanam malaaka yu sell ya ak ci kanam Xar mi. Te saxaaru seen mbugal dina yéeg ba fàww ak ba fàww; te amuñu noppaliku bëccëg mbaa guddi, ñi di sujjóot rabi ak ay nataalam, ak ku nekk buy nangu màndargu turam. Fii la muñug saints yi nekk: fii la ñi sàmm ndigali Yàlla ak ngëm gi ci Yeesu nekk. Peeñu 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.
Ci téréb bu Njàngum Yàlla téere ñaari fukki juróom-ñett, àtte bi ñu dogal jigéen ju bari ay góor ji mag ji, dafa feeñ ni ab àtte buy dem ndànk-ndànk, te muy tambalee ca yoonu Dibéer buy ñëw léegi, baat bu ñaareel bi woowee juróomi gànnaaram Yàlla yi ci des, ngir ñu génn Babilon. Ba ci saar bi ñaari fukki benn, jeexital àtte ba mooy feeñ, noonu muy won ne jamono jooju jóg ca yoonu Dibéer buy ñëw léegi ca États-Unis ba keraak Miikael di taxaw, mooy jamono ju àtteb Babilon bu tey ji di ame, ci biir jamono ju metti ju ñuuy fitnaale lool.
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.
Noonu malaaka bu am solo jël ab doj wu mag ni meñu rese, sànni ko ci géej ga, ne: Noonu lañuy sànni ak kàttan dëkk bu mag boobu Babilon, te duñu ko gisati mukk. Te baatub xalamkat yi, ak woykat yi, ak liitkat yi, ak buuxkat yi, deesul déggati mukk ci yaw; te kenn kuy liggéey ci benn yeneen xarala, bu mu mana doon, deesul fee gisati mukk ci yaw; te riirub meñu rese deesul déggati mukk ci yaw; te leeru làmp bi deesul fee leeralati mukk ci yaw; te baatug góor guuy séy ak jigéen ji deesul déggati mukk ci yaw: ndax saay jaaykat yaa doon nit ñu mag ñi ci suuf si; ndax ci sa njibar la xeet yépp réer. Te ca moom lañu fekk deretu yonent yi, ak deretu gaayi Yàlla yi, ak deretu ñépp ñi ñu rey ci kow suuf si. Peeñu 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.
Sànni doj wi, noppiñug woykat yi ak liggéeykat yi, feyug leeru làmp bi, ak noppiñug baat yi ñuy dégg ci seytaane bi ak góor guy séy, lépp ay wax la yu ñu jële ci Kóllëre gu Yàgg ga, tey mel ni xàjjug waxtu jéggale ga.
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).
Buñ ñu teg ci anam yu wax ci kanam Yàlla Daniel saar 11 ci kaw Peeñu Saar yi 13 ak 14, te gannaaw loolu ñu teg ñaari xët yooyu ci kaw Saar yi 17 ak 18 ci Peeñu, danuy gis ñetti rëdd yu wax ci kanam Yàlla te, ci seen biir am na yeneen dëgg, ñuy tegtal réerug Babilon bu bees bi ci mujj. Benn benn ci ñetti rëdd yooyu dafay tegtal benn ci ñetti kàttan yi booloo teyor, yi jiite àddina ba ci Armagedon. Daniel saar 11 miy wax mooy xamale rab wa (papas bi). Peeñu Saar yi 13 ak 14 dañuy wone benn doxalin boobu itam, waaye seen xàll mooy ci wetug yonent bu dëggul bi (Etazini). Peeñu Saar yi 17 ak 18 itam dañuy xamale benn rëdd gu wax ci kanam Yàlla gi, waaye jaar-jaar bi fa tegtal, xool nañu ko ci kaw njaay mi (Mbooloom Xeeti Àddina).
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.
Ku mboolem ñaari sàrt yi, ku nekk di tàmbalee ci waxtu mujj ga ci atum 1798. Aaya ñent-fukk ci benn-fukki aaya yu ñaar ci téereb Daniel tàmbalee ak baat yii: «Te ci waxtu mujj ga». “Waxtu mujj ga” mi nekk ci tàmbalig aaya bi mooy 1798, te bi aaya bi amee yoonam ci 1989, moom itam dafa doon “waxtu mujj ga,” ndaxte Yeesu dafay melal mujj gi ak tàmbali gi bu bëggee teg sañ-sañam ci kaw dëgg wu am solo. Rakku jigéen White xamal na nu ne, saa si, ay bérab yu ñaar-fukk ak ñett ci téereb Peeñu itam dafa tàmbalee ci 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.
«Ba noppee bi, gàññoo dooleem, ñu ga nekk ci lu ko tax mu bàyyi fitna ak teg-tal ci kaw ñi, Yowaana gis na beneen kàttan buy yokku ngir jàppat baatu njiit, te yore kanam sax jëf yu metti te di saaga Yàlla yooyu. Kàttan googu, mooy mujj gi war a xeex ak mbooloom Yàlla ak yoonu Yàlla, te ñu ko tekke woon ci melo xar wu am ñaari geñi yu mel ni yu xar.» 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.
Rëddoo yonent yi ci waxu waxu ci Daniel fukki benn, aaya ñeent-fukk, di tàmbalee ci atum 1798, di wéy ba keroog jotu nit ñi tëjée, bi Mikael taxawee. Rëddoo yonent yi mi tàmbalee ci 1798, “ba Kàttanu Paapaas, gannaaw ñu takk ko dooleem, ñu gañe ko ba mu war a bàyyi fitnaal,” te mu jeex ci yàqu Yàlla bi ñuy sotti ci kaw ñi nangoo “màndarga” kàttanu paapaas. Ci Peeñu Yuhanna saar fukki juróom-ñaareel, ba malaaka bi dikk ci Yuhanna ngir won ko àtteb jigéenu ndaw Paapaas, Yuhanna dees na ko yóbbu ba ca mujjug “àll ba,” mi mel ni muy tegtal jaar-jaaru atum 538 ba 1798. Gannaaw ñu teg Yuhanna ci 1798 ci anam yu xel, mu bind àtteb Babilon bu bees, mi tàmbalee ak baatu ñaareelu Peeñu Yuhanna 18, bi yégle ne paapaas bi feesal na kaasub waxtoom gu ñu ko may ngir tuub, te àtteem gañaaw nag di wéy ba keroog jotu nit ñi tëj, ba ker gi ci doxalin ñu sànni doj wu réy wi ci géej gi.
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.
Rëdd ci rëdd, ñetti rëdd yii dañuy màndargaat naanu bu mujj bu Babilon gu bees gi, mi def njaaloo ak buur yaaŋu Room bu bees. Daniyeel fukk ak benn mooy seedeel paapase bi, bi ñu melal ni mooy buur bi dëkk ci bëj-gànnaar. Peeñu Yàlla fukk ak ñett ak fukk ak ñeent mooy seedeel yonent bu dëgëralul bi, te saar yi fukk ak juróom-ñaar ak fukk ak juróom-ñett dañuy seedeel wàllu njaay mi (fukki buur yi). Tëralin wax-u-Yàlla bi Future for America di jëfandikoo dafa sukkandiku ci ñetti dooley yi di jiite àddina si ba ci Armageddon.
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.
Ñaari seede Babel ak Babilon di fésal jëfandikook yu yonent yi ngir xamle melokaan yu yonent yu Babilon bu jamono bii. Ñaari seede yooyu wax nañu ci réy-réylu kilifag paap bu wax ne mooy Kiristaan te toog boppam ci kër Yàlla gi, di yégle ne mooy Yàlla. Ñaari seede yooyu itam fésal nañu ay mujjam ci dëgër gi. Yékkatub boppu paap bi ak mujj ga mu daanu, ni ko feeñale ci ñetti melokaan yu Babilon, looloo mooy tax mujjug gis-gis gu jaar ci jaar-jaari yonent.
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.
Te ci jamono, ñu bare dinañu jóg ci biir buuru bëj-saalum; itam sa nit ñi gàcc-gàcckat yi dinañu yékkati seen bopp ngir dëgëral peeñ mi; waaye dinañu daanu. Daniel 11:14.
We will continue our consideration of the three manifestations of Babylon in the next article.
Nu dinga yokk seetal bi ci ñetti feeñug Babilon yi ci bind bii di ñëw.
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.
Noonu ma déggat beneen baat bu jóge asamaan, di wax ne: Génnleen ci moom, yéen sama nit ñi, ngir ngeen bañ a bokk ci ay bàkkaaram, te ngir ngeen bañ a jot ci ay mbugalam. Ndaxte ay bàkkaaram da ñu àgg ba asamaan, te Yàlla fàttaliku na ay tooñam. Feyleen ko ni mu leen feewe, te yóbbal leen ko ñaar-ñaar ci li mu def; ci kaas bi mu feesaloon, feesalleen ko ñaar yoon. Ni mu màggalee boppam, te dund ci bég gu ànd ak luxus, noonu joxleen ko metit ak naqarlu. Ndaxte mu naan ci xolam ne: Maa ngi toog ni buur bu jigéen, duma jigéen juñ, te duma gis naqari. Moo tax ay mbugalam dina ñëw ci benn bés, dee ak jooy ak xiif; te dina lakk ba noppi ci safara; ndax Boroom bi Yàlla miy àtte moom am na doole. Peeñu 18:4–8.