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# The Book of Daniel - Number Ninety-Four

Littafin Daniyel — Lamba Casa’in da Huɗu

Unveiling the Prophetic Framework: Understanding the Threefold Powers Leading to Armageddon

Bayyana Tsarin Annabci: Fahimtar Ikon Uku da ke Kaiwa zuwa Armageddon

Author

Jeff Pippenger

Published

February 27, 2024

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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.

Tsarin annabci da William Miller ya yi amfani da shi shi ne tsarin ikonai biyu masu hallakarwa: Roma ta arna, sannan Roma ta Paparoma. Tsarin annabci da Future for America ke amfani da shi kuwa shi ne tsarin ikonai uku masu hallakarwa: Roma ta arna, sannan Roma ta Paparoma, sa’an nan kuma Furotesta mai ridda. Bayyanannu uku na Roma su ne waɗannan ikonai uku masu hallakarwa na macijin, da dabbar, da annabin ƙarya. An gane wannan tsari a babban ɓangare ta wurin adawar da aka kawo gāba da hasken ayoyi shida na ƙarshe na Daniel sura ta goma sha ɗaya, waɗanda aka buɗe hatiminsu a lokacin ƙarshe a shekara ta 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.

Bayyanannun siffofi biyu na farko na Roma suna bayyana tsarin annabci na Roma ta zamani, wato bayyanar ta uku kuma ta ƙarshe ta Roma. Roma ta zamani tana bayyana tsarin ikon tsanantawa mai sassa uku na ƙarshe na kwanaki na ƙarshe. Mai alaƙa sosai da wannan, amma duk da haka dabam a sarari, akwai bayyanannun siffofi uku na Babila. Ta farko ita ce Babel na Nimrod. Ta biyu ita ce Babila ta Nebukadnezzar da Belshazzar. Tare, waɗannan shaidu biyu na annabci suna bayyana siffofin annabci na Babila ta zamani. Ko da yake a wani mataki Roma ta zamani da Babila ta zamani abu guda ne, bayyanannun siffofi uku na Babila suna bayyana faɗuwar Babila ta ƙarshe, da girman kai na mutumin zunubi.

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.

Faɗuwar Babila babban batu ne, takamaimai kuma, a cikin annabcin Littafi Mai Tsarki, haka ma girman kai na fafaroma na Roma. A cikin Ru’ya ta Yohanna sura ta goma sha bakwai, ɗaya daga cikin mala’ikun da suke zubar da annobai bakwai na ƙarshe ya zo domin ya fayyace hukuncin Babila musamman, wanda kuma wata hanya ce ta bayyana faɗuwarta.

> 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.

> Sai ɗaya daga cikin mala’iku bakwai waɗanda suke da kwalabe bakwai, ya yi magana da ni, yana ce mini, Zo nan; zan nuna maka hukuncin babbar karuwa wadda take zaune bisa manyan ruwaye: wadda sarakunan duniya suka yi fasikanci da ita, kuma mazaunan duniya aka sa suka bugu da ruwan inabin fasikancinta. Sai ya ɗauke ni cikin Ruhu zuwa jeji: sai na ga wata mace tana zaune bisa wata dabba mai launin ja ƙuru-ƙuru, cike da sunayen saɓo, tana da kawuna bakwai da ƙahoni goma. Ru’ya ta Yohanna 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.

Aikin mala’ikan shi ne ya nuna wa Yohanna hukuncin matar da aka rubuta “ASIRI Babila” a goshinta.

> 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.

> Kuma matar tana sanye da shunayya da ja mai ƙyalli, an kuma yi mata ado da zinariya da duwatsu masu daraja da lu’ulu’u, tana riƙe da kofin zinariya a hannunta cike da abubuwan banƙyama da ƙazantar fasikancinta. Kuma a goshinta an rubuta wani suna, ASIRI, BABILON MAI GIRMA, UWAR KARUWAI DA ABUBUWAN BANƘYAMA NA DUNIYA. Kuma na ga matar tana bugu da jinin tsarkaka, da kuma jinin shaidun Yesu; da na gan ta, sai na yi mamaki ƙwarai da gaske. Ru’ya ta Yohanna 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.

Na’urar siyasa ta duniya wadda papanci zai yi amfani da ita a kwanaki na ƙarshe domin tsananta wa waɗanda take ɗauka ’yan bidi’a ne, an wakilta ta da “wani dabba mai launin ja mai ƙyalli, cike da sunayen saɓo, yana da kawuna bakwai da ƙahoni goma.” Gaskiyar cewa tana zaune a kan dabbar tana nuna cewa ita ce ke iko da dabbar, kamar yadda mahayi yake da iko a kan doki.

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

> Kuma matar da ka gani ita ce babban birnin nan, wanda yake mulki a kan sarakunan duniya. Ru’ya ta Yohanna 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.

“Dabbar nan mai launin ja ƙwakwarya mai kawuna bakwai da ƙahoni goma” ita ce Roma ta zamani, kuma tana wakiltar tsarin siyasa da mulkin duniya da matar nan ke amfani da shi yayin da take tsananta wa amintattun Allah a kwanaki na ƙarshe. Matar nan ita ce Babila ta zamani, babban birnin nan da yake aikata fasikanci, yana kuma mulki a kan sarakunan duniya. Bayyanuwar Babila biyu na farko da Babel ke wakilta a Farawa sura ta goma sha ɗaya, da kuma Babila a Daniyel surori na huɗu da na biyar, suna bayyana girman kai da faɗuwar Babila ta zamani a kwanaki na ƙarshe. Matar da aka yi wa hukunci a Ru’ya ta Yohanna sura ta goma sha bakwai ita ce Babila ta zamani, dabbar kuwa da take mulki a kanta ita ce Roma ta zamani. Ta yi fasikanci da sarakunan, kuma tare suka zama jiki ɗaya.

> 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.

> Saboda haka mutum zai bar mahaifinsa da mahaifiyarsa, ya manne wa matarsa; kuma za su zama nama ɗaya. Farawa 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.

Ko da yake su ɗaya ne, an ware wasu sassa na annabci game da Roma ta zamani da Babila ta zamani a cikin Kalmar Allah. Labarin Babila ta zamani, kamar yadda shaidu biyu na Babel da Babila suka tabbatar, game da girman kai ne nata, da kuma faɗuwarta ta ƙarshe. A cikin ayoyi shida na ƙarshe na Daniyel goma sha ɗaya, an yi amfani da sarkin arewa don wakiltar papanci. Fafaroma na Roma shi ne wakilin Shaidan a duniya.

> “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.

> “Domin tabbatar da ribar duniya da daraja, an kai ikilisiya ta nemi tagomashi da goyon bayan manyan mutanen duniya; kuma da ta haka ta ƙi Almasihu, aka rinjaye ta ta miƙa biyayya ga wakilin Shaidan—bishop na Roma.” The Great Controversy, 50.

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

Shaidan ya so ya zama Allah, kuma burinsa shi ne ya ƙwace karagun mulkin Allah na siyasa da na addini.

> 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.

> Yaya ka fāɗo daga sama, ya Luciferu, ɗan safiya! Yaya aka sare ka ƙasa, kai wanda ka raunana al’ummai! Gama ka faɗa a zuciyarka, Zan hau zuwa sama, zan ɗaukaka kursiyina fiye da taurarin Allah; zan zauna kuma a kan dutsen taro, a ɓangarorin arewa; zan hau sama da tuddai na gizagizai; zan zama kamar Maɗaukaki. Ishaya 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.”

Shaiɗan ya yi buri ya ɗaukaka kursiyinsa (wanda alama ce ta mulkin sarauta), “sama da taurarin Allah.” Taurarin Allah su ne mala’iku, kuma suna wakiltar tsarin gwamnatin Allah. Shaiɗan ya yi buri “shi ma” ya zauna “a kan dutsen taro, a gefen arewa.” Taron kuwa Ikilisiya ce, kuma tana cikin Urushalima, wadda take a gefen arewa. Zama a kan kursiyi a “gefen arewa” yana nufin kasancewa sarkin arewa. Almasihu shi ne Sarkin Arewa na gaskiya, wanda kuma shi ne Sarki bisa gwamnatin Allah. Shaiɗan ya yi buri ya “zama kamar Maɗaukaki.”

> 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.

> Waƙa da Zabura domin ’ya’yan Kora. Mai-girma ne Ubangiji, ƙwarai kuwa ya cancanci yabo a cikin birnin Allahnmu, a kan dutsen tsarkinsa. Kyakkyawa ne saboda matsayinsa, farin cikin dukan duniya, Dutsen Sihiyona, a gefen arewa, birnin babban Sarki. An san Allah a cikin fadodinta a matsayin mafaka. Zabura 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.

Wakilin Shaiɗan a duniya shi ne bishop na Roma (paparoma). A cikin ayoyi shida na ƙarshe na Daniyel goma sha ɗaya, an bayyana tashin ƙarshe da fāduwar paparoman Roma, kuma a can an wakilta paparoma a matsayin sarkin arewa. Shi ne shugaban cocin Katolika, kuma kalmar “Katolika” na nufin na kowa da kowa, ko na duniya baki ɗaya. Domin Shaiɗan ya ƙirƙiro kwaikwayon kursiyai biyu na Almasihu (na siyasa da na addini), Shaiɗan ya kafa cocin Katolika ne da nufin samun tsarin addini na duniya baki ɗaya sa’ad da zai fara kwaikwayon kansa a matsayin Almasihu a cikin kwanaki na ƙarshe.

> “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.

> “Wannan sulhu tsakanin bautar gumaka da Kiristanci ya haifar da bunƙasar ‘mutumin zunubi’ wanda aka riga aka faɗa a annabci cewa zai yi gāba da Allah kuma ya ɗaukaka kansa fiye da Allah. Wannan gagarumin tsarin addinin ƙarya fitacciyar ƙwarewa ce ta ikon Shaidan—abin tunawa ne na ƙoƙarinsa na ɗora kansa a kan kursiyin mulki domin ya mallaki duniya bisa ga nufinsa.” 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.

Shaidan ya gina tsarin addini na duniya baki ɗaya, haka kuma tsarin siyasa na duniya baki ɗaya, domin ya ƙirƙiri kwaikwayon kujerun sarauta biyu na iko waɗanda Sarkin Arewa na gaskiya yake zaune a kansu. Sarakuna goma na Ru’ya ta Yohanna goma sha bakwai, waɗanda karuwar take yin fasikanci da su kuma take mulki a kansu a kwanaki na ƙarshe, suna wakiltar dabbar nan mai kawuna bakwai da ƙahoni goma, wadda matar da aka rubuta BABYLON a goshinta take mulki a kanta. A sura ta goma sha bakwai sarakuna goma ɗin “za su ƙi karuwar, su maishe ta kufai da tsirara, su ci namanta, su ƙone ta da wuta.” Saboda haka, an bayyana hukuncinta. Bayyanuwa uku na Babila suna bayyana faɗuwar Babila ta ƙarshe. Bayyanuwa uku na Roma suna bayyana tsarin siyasar da take mulki a kai.

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.

Saƙonnin mala’iku uku na Ru’ya ta Yohanna sura ta goma sha huɗu suna magana ne game da faɗuwar ƙarshe ta Babila ta zamani, kamar yadda Daniyel sura ta goma sha ɗaya, ayoyi arba’in da huɗu da arba’in da biyar, su ma suke yi. An yi nuni da faɗuwarta ta ƙarshe a sura ta goma sha bakwai ta Ru’ya ta Yohanna, amma an bayyana ta da ƙarin takamaimai a sura ta goma sha takwas. Bayanin Daniyel goma sha ɗaya game da faɗuwar ƙarshe ta Babila ta zamani, tare da misalin mala’iku uku na sura ta goma sha huɗu, da kuma bayanin surori na goma sha bakwai da goma sha takwas game da wannan faɗuwa ta ƙarshe, ya kamata a haɗa su wuri guda, layi bisa layi. A cikin Daniyel goma sha ɗaya, an bayyana faɗuwar ƙarshe ta Babila ta zamani a matsayin abin da ke faruwa sa’ad da ba ta samun wani taimako.

> 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.

> Kuma zai kafa alfarwoyin fadarsa tsakanin tekuna a kan dutsen tsarki mai ɗaukaka; duk da haka zai kai ga ƙarshensa, ba kuwa wanda zai taimake shi. 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.

A aya ta gaba Mikayel ya tashi tsaye, kuma lokacin gwajin ɗan Adam ya rufe. Ayar ta fara da cewa, “Kuma a wancan lokaci.” Sa’ad da Babila ta zamani ta fāɗi, lokacin gwajin ɗan Adam ya rufe, kuma ta mutu ita kaɗai. Mala’ika na uku yana bayyana rufewar lokacin gwaji domin yana nuna cewa an raba duniya zuwa rukuni biyu na mutane: waɗanda suke da alamar dabbar, da waɗanda suke da hatimin Allah. A wancan lokaci, ana zubar da fushin Allah a kan Babila ta zamani, da kuma a kan waɗanda suka karɓi alamar ikon mulkinta.

> 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.

> Sai mala’ika na uku ya bi su, yana cewa da babbar murya, In wani ya yi wa dabbar sujada da siffarta, ya kuma karɓi alamar ta a goshinsa, ko a hannunsa, shi ma zai sha daga cikin ruwan inabin fushin Allah, wanda aka zuba ba gauraya a cikin ƙoƙon hasalarsa; kuma za a azabtar da shi da wuta da ƙibiritu a gaban mala’iku masu tsarki, da kuma a gaban Ɗan Ragon nan: Kuma hayaƙin azabarsu yana tashi har abada abadin: kuma ba su da hutawa dare ko rana, su waɗanda suke yi wa dabbar da siffarta sujada, da duk wanda yake karɓar alamar sunanta. Ga haƙurin tsarkaka a nan yake: ga masu kiyaye dokokin Allah, da bangaskiyar Yesu. Wahayin Yahaya 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.

A cikin Ru’ya ta Yohanna sura ta goma sha takwas, an wakilta hukuncin babban karuwar a matsayin hukunci mai ci gaba wanda yake farawa a dokar Lahadi mai gabatowa nan ba da daɗewa ba, sa’ad da murya ta biyu ta kira waɗansu tumakin Allah su fito daga Babila. Zuwa aya ta ashirin da ɗaya, an nuna ƙarshen lokacin jinkai, ta haka ana bayyana cewa akwai wani ɗan lokaci daga dokar Lahadi mai gabatowa a Amurka har zuwa lokacin da Mika’ilu zai tashi tsaye, wanda a cikinsa ake zartar da hukuncin Babila ta zamani, a lokacin babban tsanantawa.

> 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.

> Sai wani mala’ika mai ƙarfi ya ɗauki dutse kamar babban dutsen niƙa, ya jefa shi cikin teku, yana cewa, Haka za a tumɓuke wannan babban birni Babila da ƙarfi, ba kuma za a ƙara same ta ba har abada. Kuma muryar mawaƙan garaya, da ta mawaƙa, da ta masu sarewa, da ta masu busa ƙaho, ba za a ƙara jin ta a cikinki ba har abada; kuma ba za a ƙara samun wani maƙera ba a cikinki, ko da wace irin sana’a yake yi; kuma ƙarar dutsen niƙa ba za a ƙara jin ta a cikinki ba har abada; Kuma hasken fitila ba zai ƙara haskakawa a cikinki ba har abada; kuma muryar ango da ta amarya ba za a ƙara jin ta a cikinki ba har abada: gama ’yan kasuwanki su ne manyan mutanen duniya; gama ta wurin sihirinki aka ruɗe dukan al’ummai. Kuma a cikinta aka tarar da jinin annabawa, da na tsarkaka, da na dukan waɗanda aka kashe a bisa duniya. Ru’ya ta Yohanna 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.

Jifar da dutsen ƙasa, dakatar da mawaƙa da ma’aikata, kashe hasken fitila, da shiru na muryoyin amarya da ango, duk waɗannan furuci ne da aka ɗauko daga Tsohon Alkawari waɗanda suke wakiltar ƙarshen lokacin gwaji.

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).

Sa’ad da aka shimfiɗa Daniyel sura ta goma sha ɗaya a cikin annabci a kan Wahayin Yahaya surori na goma sha uku da goma sha huɗu, sa’an nan kuma aka shimfiɗa waɗannan nassosi biyu a kan surori na goma sha bakwai da goma sha takwas na Wahayin Yahaya, muna samun layukan annabci guda uku waɗanda, tare da sauran gaskiyoyi, suke wakiltar fāɗuwar zamani ta ƙarshe ta Babila ta zamani. Kowane ɗaya daga cikin waɗannan layuka uku yana wakiltar ɗaya daga cikin iko uku masu haɗin kai waɗanda suke kai duniya zuwa Armageddon. Daniyel sura ta goma sha ɗaya tana bayyana dabbar (paparoma). Wahayin Yahaya surori na goma sha uku da goma sha huɗu suna gabatar da tarihin nan ɗin, amma daga mahangar annabīn ƙarya (Amurka). Wahayin Yahaya surori na goma sha bakwai da goma sha takwas suna bayyana wannan layin annabci ɗaya, amma tarihin da aka wakilta a can ya fi karkata ga macijin (Majalisar Ɗinkin Duniya).

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.

Kowanne daga cikin waɗannan layuka uku tana farawa ne a lokacin ƙarshe a shekara ta 1798. Aya ta arba’in ta Daniyel sura ta goma sha ɗaya ta fara da kalmomin nan, “Kuma a lokacin ƙarshe.” “Lokacin ƙarshe” da yake a farkon ayar shi ne 1798, kuma sa’ad da ayar ta cika a shekara ta 1989, wannan ma ya kasance “lokacin ƙarshe,” gama Yesu yana kwatanta ƙarshe da farko sa’ad da Yake so Ya sa hannun shaidarsa a kan muhimmin al’amari. ‘Yar’uwa White ta sanar da mu cewa sura ta goma sha uku ta Ru’ya ta Yohanna ma tana farawa ne a shekara ta 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.

> “Kuma sa’ad da Paparoma, bayan an kwace masa ƙarfinsa, aka tilasta masa ya daina tsanantawa, Yohanna ya ga wani sabon iko yana tasowa domin ya maimaita muryar macijin, ya kuma ci gaba da wannan aikin mugunta da saɓo. Wannan iko, na ƙarshe da zai yi yaƙi da ikkilisiya da dokar Allah, an wakilta shi da wata dabba mai ƙahoni kamar na ɗan rago.” Signs of the Times, Nuwamba 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.

Layin annabcin da ya fara a aya ta arba’in na Daniyel goma sha ɗaya a shekara ta 1798, yana ci gaba har sai lokacin jarrabawar ɗan’adam ya ƙare, sa’ad da Mika’ilu ya tashi tsaye. Layin annabcin da ya fara a 1798, “sa’ad da aka kwace wa Paparoma ƙarfinsa, aka kuma tilasta masa ya daina tsanantawa,” kuma yana ƙarewa da zubowar fushin Allah a kan waɗanda suka karɓi “alama” ta ikon Paparoma. A Ru’ya ta Yohanna sura ta goma sha bakwai, sa’ad da mala’ikan ya zo wurin Yohanna domin ya nuna masa hukuncin karuwar Paparoma, aka kai Yohanna har zuwa ainihin ƙarshen “jeji,” wanda yake wakiltar tarihin shekarar 538 zuwa 1798. Da aka sa Yohanna a ruhaniya cikin 1798, ya rubuta hukuncin Babila ta zamani, wanda ya fara da murya ta biyu ta Ru’ya ta Yohanna goma sha takwas, wadda take shelanta cewa Paparoma ta cika ƙoƙon lokacin jarrabawarta, sa’an nan hukuncinta ya ci gaba har sai jarrabawa ta ƙare sa’ad da aka jefa dutsen niƙa cikin teku.

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.

Layi bisa layi, waɗannan layuka uku suna nuna faɗuwar ƙarshe ta Babila ta zamani, wadda ta yi zina da sarakunan Roma ta zamani. Daniyel sura ta goma sha ɗaya shaida ce game da papacy, wadda aka wakilta a matsayin sarkin arewa. Ru’ya ta Yohanna surori na goma sha uku da goma sha huɗu shaida ce game da annabin ƙarya, kuma surori na goma sha bakwai da goma sha takwas suna ba da shaida ga rawar macijin (sarakuna goma). Tsarin annabci da Future for America ke amfani da shi yana bisa ga iko uku da suke jagorantar duniya zuwa 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.

Shaidun nan biyu na Babel da Babila suna bayyana siffofin annabci na Babila ta zamani. Waɗannan shaidu biyu suna magana game da girman kai na wani shugaban paparoma, wanda yake da’awar shi Kirista ne kuma ya zauna a cikin haikalin Allah, yana kuma shelanta kansa a matsayin Allah. Waɗannan shaidu biyu kuma suna bayyana faɗuwarsa ta ƙarshe. Ɗaukakar kai ta shugaban papal da faɗuwarsa ta ƙarshe, kamar yadda aka wakilta a cikin bayyanuwar Babila guda uku, su ne suke kafa hangen tarihin annabci.

> 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.

> A waɗannan lokuta kuma mutane da yawa za su tasar wa sarkin kudu; haka ma ’yan fashin mutanenka za su ɗaukaka kansu domin su kafa wahayi; amma za su fāɗi. Daniyel 11:14.

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

Za mu ci gaba da nazarinmu game da bayyanuwar Babila guda uku a talifi na gaba.

> 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.

> Sai na ji wata murya dabam daga sama tana cewa, Ku fito daga cikinta, mutanena, domin kada ku yi tarayya cikin zunubanta, kuma kada ku karɓi daga annobinta. Gama zunubanta sun kai har sama, kuma Allah ya tuna da muguntarta. Ku sāka mata kamar yadda ita ta sāka muku, ku ninka mata ninki biyu gwargwadon ayyukanta: a cikin ƙoƙon da ta cika, ku cika mata ninki biyu. Da gwargwadon yadda ta ɗaukaka kanta, ta kuma yi rayuwa cikin jin daɗi, haka ku ba ta azaba da baƙin ciki: gama tana cewa a cikin zuciyarta, Ina zaune sarauniya ce, ba gwauruwa ba ce ni, kuma ba zan ga baƙin ciki ba. Saboda haka annobinta za su zo a rana ɗaya, mutuwa, da makoki, da yunwa; kuma za a ƙone ta sarai da wuta: gama Ubangiji Allah mai yi mata shari’a mai ƙarfi ne. Ru’ya ta Yohanna 18:4–8.

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