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# The Book of Daniel - Number Ninety-Four

Kitab Daniel - Nomer Sanga Puluh Papat

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

Mbabar Kerangka Kenabian: Mangertèni Telung Kakuwatan kang Nuntun marang Armagedon

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.

Kerangka profetik ingkang dipunginakakaké déning William Miller punika inggih struktur saking kalih kakuwasan ingkang ndadosakaké karusakan, yaiku Roma kapir lajeng katindakaké déning Roma kapausan. Kerangka profetik ingkang dipunginakakaké déning Future for America punika inggih struktur saking tigang kakuwasan ingkang ndadosakaké karusakan, yaiku Roma kapir, lajeng Roma kapausan, lan salajengipun Protestanisme murtad. Tigang perwujudan Roma punika inggih tigang kakuwasan ingkang ndadosakaké karusakan, yaiku naga, kéwan galak, lan nabi palsu. Kerangka punika kathah dipunmangertosi lumantar perlawanan ingkang kaaturaken nglawan pepadhang saking enem ayat pungkasan ing Daniel pasal sewelas, ingkang kabikak segelipun nalika wekdal pungkasan ing 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.

Kalih manifestasi Rome ingkang kapisan ngenali tatanan profetis saking Rome modern, yaiku manifestasi Rome ingkang kaping tiga lan pungkasan. Rome modern ngenali strukturing kakuwasan panguya-aya pungkasan ingkang kaping tiga, ing dinten-dinten pungkasan. Ingkang sesambetanipun caket, nanging cetha bentenipun, yaiku tiga manifestasi Babil. Ingkang kapisan punika Babelipun Nimrod. Ingkang kaping kalih punika Babilipun Nebukadnezar lan Belsyazar. Kalih saksi profetis punika bebarengan ngenali ciri-ciri profetis saking Babil modern. Sanadyan ing satunggal tataran Rome modern lan Babil modern punika entitas ingkang sami, tiga manifestasi Babil punika ngenali rubuhipun Babil ingkang pungkasan, lan kumawantuning manungsa 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.

Rubuhé Babil punika satunggaling prakawis ingkang ageng lan mligi wonten ing ramalan Kitab Suci, mekaten ugi kasombonganipun paus Roma. Ing Wahyu pasal pitulas, salah satunggaling malaékat ingkang nyiramaké pitu wewelak pungkasan rawuh kanthi mligi kanggé nedahaké paukumaning Babil, ingkang ugi dados ungkapan sanès saking rubuhipun.

> 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.

> Banjur ana salah siji saka pitu malaékat kang nyekel pitu bokor iku teka lan ngandika karo aku, pangandikané marang aku: Mrenea mréné; aku bakal nduduhaké marang kowé paukumaning sundel agung kang lenggah ana ing sadhuwuring banyu akèh: kang dadi kanca laku jina para ratu ing bumi, lan para pedununging bumi wis padha digawé mendem déning angguring laku jinané. Mulané aku digawa déning roh menyang ara-ara samun: lan aku weruh ana wong wadon lenggah ing sadhuwuring kéwan galak warna abang semu, kebak asmane pitenah, nduwèni pitu endhas lan sepuluh sungu. 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.

Pakaryané malaékat iku kanggo nduduhaké marang Yohanes pangadilan tumrap wong wadon kang ana tulisan “MISTERI BABILON” ing bathuké.

> 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.

> Lan wong wadon iku kagemane kain ungu lan abang kirmizi, sarta dipaèsi nganggo emas lan watu-watu aji lan mutiara, nyekel tuwung emas ana ing tangane kang kebak sakehing kadurakan lan reregeding panggawene jina; lan ing bathuke ana asmane katulisan: RAHASYA, BABILON AGUNG, IBUNE PARA JINAHA LAN KADURAKANING BUMI. Lan aku weruh wong wadon iku mendem dening getihe para suci, lan dening getihe para martiré Gusti Yesus; lan nalika aku weruh dheweke, aku gumun banget kalawan kaéraman kang gedhé. 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.

Piranti géopolitik kang dipigunakaké déning kapapaan ing dina-dina wekasan kanggo nganiaya wong-wong kang dianggep sesat déning dheweke, dilambangaké déning “sawijining kéwan warna abang kirmizi, kebak jeneng-jeneng pitenah, nduwèni pitung sirah lan sepuluh sungu.” Kasunyatan yèn dheweke nunggang ing ndhuwuré kéwan iku nuduhaké yèn dheweke nguwasani kéwan iku, kaya wong nunggang jaran nguwasani jarane.

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

> Lan wong wadon kang kokdeleng iku yaiku kutha gedhé iku, kang mrentah ing atasé para ratu ing 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.

“kewan wernané abang kesumba kang nduwèni pitu sirah lan sapuluh sungu” iku Roma modhèren, lan makili struktur géopolitik sing dienggo déning wanita mau nalika dhèwèké nganiaya umat Allah kang setya ing dina-dina wekasan. Wanita iku Babel modhèren, kutha gedhé sing nindakake laku jina lan mrentah para ratu ing bumi. Rong pawujudan pisanan saka Babel, kang diwakili déning Babel ing Purwaning Dumadi pasal sewelas, lan Babel ing Daniel pasal papat lan lima, njlèntrèhaké kasombongan lan rubuhipun Babel modhèren ing dina-dina wekasan. Wanita sing diadili ing Wahyu pasal pitulas iku Babel modhèren, lan kewan sing dipréntahi déning dhèwèké iku Roma modhèren. Dhèwèké wis nindakake laku jina karo para ratu, lan bebarengan wong-wong mau dadi satunggal 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.

> Mulané wong lanang bakal ninggal bapané lan biyungé, lan bakal rumaket marang bojoné, sarta wong loro mau bakal dadi satunggal daging. Purwaning Dumadi 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.

Sanadyan loro iku siji, ana sawatara unsur kenabian saka Roma modern lan Babil modern kang dipisahaké ing Sabdaning Allah. Crita bab Babil modern, kaya kang diteguhaké déning loro seksi, yaiku Babel lan Babil, nyaritakaké bab kasombongané lan tiba pungkasané. Ing enem ayat pungkasan saka Daniel pasal sewelas, ratu saka lor dipigunakaké kanggo nglambangaké kapausan. Paus saka Roma iku wakil kadonyanipun Iblis.

> “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.

> “Kanggo njamin kauntungan lan kaluhuran kadonyan, gréja katuntun ngupaya sih lan panyengkuyungé para wong gedhé ing bumi; lan kanthi mangkono, sawisé nampik Kristus, dheweke kabujuk supaya nyerahaké kasetyan marang wakilé Sétan—uskup Roma.” The Great Controversy, 50.

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

Sétan kepéngin dadi Allah, lan gegayuhané yaiku ngrebut dhampar pulitik lan agamané 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.

> Kapriye tumibamu saka swarga, hé Lusinfer, putraning ésuk! Kapriye anggonmu kacemplungaké tumeka ing bumi, kowe sing ndadèkaké bangsa-bangsa dadi ringkih! Awit ing sajroning atimu kowe wus ngandika: Aku bakal munggah menyang swarga, aku bakal ngluhuraké dhamparku ngungkuli lintang-lintangé Allah; aku uga bakal lenggah ana ing gunung pasamuwan, ing pérangan lor: aku bakal munggah ngungkuli pucuking méga-méga; aku bakal padha karo Kang Mahaluhur. 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 kapéngin ngluhuraké dhamparé (kang minangka pralambang pamaréntahan kraton), “ngungkuli lintang-lintang Allah.” Lintang-lintang Allah iku para malaékat, lan makili piranti pamaréntahané Allah. Sétan kapéngin “uga” lenggah “ing gunung pasamuwan, ing sisih lor.” Pasamuwan iku Gréja, lan papané ana ing Yérusalèm, kang dumunung ing sisih lor. Lenggah ing dhampar ana ing “sisih lor,” iku ateges dadi raja sisih lor. Kristus iku Raja Sisih Lor kang sejati, kang uga dadi Raja ngungkuli pamaréntahané Allah. Sétan kapéngin “dadi kaya Kang Mahaluhur.”

> 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.

> Kidung lan Masmur kanggo para putraning Korah. Pangeran iku agung, lan pantes dipuja kalawan sanget ana ing kutha Allah kita, ing gunung kasucene. Endah ing papané, dadi kabungahaning saindenging bumi, yaiku Gunung Sion, ana ing sisih lor, kutha Sang Prabu Agung. Allah kawuningan ana ing kraton-kratoné minangka pangungsèn. 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.

Wakil Iblis ing bumi iku uskup Roma (sang paus). Ing enem ayat pungkasan saka Daniel pasal sewelas, dipratelakake munggah lan ambruk pungkasan sang paus Roma, lan ing kono sang paus dipratelakake minangka raja saka lor. Panjenengane iku sirah Greja Katulik, lan tembung “katulik” tegesé universal. Supaya Iblis bisa niru kaloro dhamparé Kristus (politik lan agama), Iblis ngadegake Greja Katulik kanthi ancas nduwèni sawijining sistem agama saindenging jagad nalika dhèwèké miwiti personasié marang Kristus ing dina-dina pungkasan.

> “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.

> “Kompromi antarané paganisme lan Kekristenan iki njalari tuwuhé ‘manungsa dosa’ sing wis dinubuataké ing ramalan minangka wong sing nentang lan ngluhuraké awaké dhéwé ngungkuli Allah. Sistem agama palsu sing raseksa iku minangka karya agung saka kakuwasané Iblis—tugu pangéling-éling saka upayané kanggo njagong ana ing dhampar supaya mrentah bumi miturut karsané dhéwé.” 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 mbangun sawijining sistem agama sadonya lan uga sawijining tatanan pulitik sadonya, kanthi ancas kanggo niru palsu loro dhampar panguwasa kang didhudhuki déning Sang Raja Lor kang sejati. Sepuluh raja ing Wahyu pitulas, kang karo wong-wong mau sundel iku laku jina lan nguwasani ing dina-dina wekasan, nggambarake kéwan galak kang nduwèni pitu sirah lan sepuluh sungu, kang dipréntah déning wong wadon kang ing bathuke katulisan BABILON. Ing pasal pitulas, sepuluh raja iku “sengit marang sundel iku, lan bakal ndadèkaké dheweke sepi lan wuda, lan bakal mangan dagingé, lan ngobong dheweke nganggo geni.” Mangkono pangadilané digambarake. Telung pepanthaning Babel iku ngenali tibane Babel kang pungkasan. Telung pepanthaning Roma iku ngenali tatanan pulitik kang dipréntah déning dheweke.

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.

Pesen telu malaékat ing Wahyu pasal patbelas nyariosaken bab ambruking pungkasanipun Babil modern, mekaten ugi Daniel pasal sewelas, ayat patang dasa sekawan lan patang dasa gangsal. Ambruking pungkasanipun punika kasebat ing Wahyu pasal pitulas, nanging langkung mligi dipunrinci ing pasal wolulas. Gegambaran Daniel sewelas ngenani ambruking pungkasanipun Babil modern, sesarengan kaliyan ilustrasi saking pasal patbelas bab telu malaékat, lan katrangan ing pasal pitulas lan wolulas bab ambruking pungkasan punika, kedah dipunsarengaken, larik ing nginggil larik. Ing Daniel sewelas, ambruking pungkasanipun Babil modern dipuntenali kadadosan nalika piyambakipun boten nampi pitulungan.

> 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.

> Lan dhèwèké bakal ngedegaké kémah-kémah kratoné ana ing antarané segara-segara, ing gunung suci kang mulya; nanging dhèwèké bakal tekan ing pungkasané, lan ora ana wong kang bakal nulungi dhèwèké. 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.

Ing ayat sabanjuré Mikhael jumeneng, lan wektu sih-rahmat tumrap manungsa katutup. Ayat mau diwiwiti kanthi pangandikan, “Lan ing wektu iku.” Nalika Babil modern tiba, wektu sih-rahmat tumrap manungsa katutup, lan dhèwèké mati piyambakan. Malaékat katelu nandhani katutupé wektu sih-rahmat amarga malaékat iku nandhakaké yèn jagad wis kabagi dadi rong golongan wong: wong-wong kang nduwèni tandha kéwan, lan wong-wong kang nduwèni segelé Allah. Ing wektu iku, bebenduné Allah kasirnakaké marang Babil modern, lan marang wong-wong kang wis nampani tandha panguwasané.

> 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.

> Lan malaékat katelu ndherek wong-wong mau, ngandika kanthi swara sora, “Yèn ana wong nyembah kéwan galak iku lan reca gambaré, lan nampa tandhané ana ing bathuké utawa ing tangané, wong iku uga bakal ngombé anggur bebenduné Allah, kang kawutahaké tanpa campuran menyang tuwung paukumané; lan dhèwèké bakal disiksa nganggo geni lan belérang ana ing ngarsané para malaékat suci lan ana ing ngarsané Sang Cempé. Lan kumelun panyiksané munggah langgeng ing salawas-lawasé; lan wong-wong sing nyembah kéwan galak iku lan reca gambaré, sarta sapa waé kang nampa tandha asmané, ora bakal oleh leren awan lan bengi. Ing kéné ana kasabarané para suci: yaiku wong-wong kang netepi dhawuh-dhawuhé Allah lan imané Gusti Yésus.” 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.

Ing Wahyu pasal wolulas, paukuman tumrap sundel gedhé digambaraké minangka paukuman kang lumaku saya maju, kang diwiwiti nalika angger-angger Minggu kang enggal rawuh ditetepaké, nalika swara kapindho nimbali wedhus gèmbalaning Allah liyané metu saka Babil. Ing ayat selikur, nutupé mangsa sih-kadarman dipratandhani, mula nuduhaké yèn ana sawatara mangsa wiwit saka angger-angger Minggu kang enggal rawuh ing Amerika Sarékat nganti Mikhaèl jumeneng, yaiku sawijining wewengkon wektu nalika paukuman Babil modhèren kalaksanan, sajroning mangsa panganiaya kang gedhé.

> 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.

> Lan ana malaékat kang kuwasa njupuk watu kaya watu panggilingan kang gedhé, banjur mbalangaké menyang segara, karo ngandika, “Mangkono kutha gedhé Babel iku bakal diuncalaké mudhun kalawan kakerasan, lan ora bakal tinemu manèh ing salawas-lawasé. Lan swarané para pemain kecapi, para musikus, para peniup suling, lan para peniup kalasangka ora bakal kaungokaké manèh ing kowé; lan ora ana manèh tukang apa waé, saka pakaryan apa baé, kang bakal tinemu ing kowé; lan swarané watu panggilingan ora bakal kaungokaké manèh ing kowé; lan pepadhanging lilin ora bakal madhangi manèh ing kowé; lan swarané pangantèn lanang lan pangantèn wadon ora bakal kaungokaké manèh ing kowé; amarga para sudagarmu iku para luhur ing bumi; amarga marga saka tenungmu kabèh bangsa wis kasasar. Lan ing njeroné tinemu getih para nabi, para suci, lan para wong kabèh kang dipatèni ana ing 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.

Pambuwangan watu mudhun, dipunsirepaké para juru musik lan para pandhe gawe, dipunpatèniné pepadang lilin, lan dipunsirepaké swarané pangantèn putri lan pangantèn kakung, kabèh iku minangka ungkapan ingkang kapundhut saking Prajanjian Lawas ingkang nglambangaken pungkasaning mangsa pangluwaran.

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 sewelas, sacara kenabian dipasangake ing Wahyu pasal telulas lan patbelas, banjur loro perangan mau dipasangake ing pasal pitulas lan wolulas saka Wahyu, kita nemokake telung garis wangsit kang, ing antaraning bebener-bebener liyane, nggambarake rubuhe pungkasan Babil modhèrn. Saben siji saka telung garis mau makili salah siji saka telung kakuwasan rangkep telu sing nuntun jagad marang Armagedon. Daniel pasal sewelas ngenali kéwan iku (kepausan). Wahyu pasal telulas lan patbelas medharake sajarah sing padha, nanging saka sudut pandeleng nabi palsu (Amerika Sarékat). Wahyu pasal pitulas lan wolulas ngenali garis kenabian sing padha, nanging sajarah sing diwakili ana ing kono dipusatake marang naga (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.

Saben saka telung larik iku diwiwiti ing wektu wekasan taun 1798. Ayat patang puluh saka Daniel pasal sewelas diwiwiti nganggo tembung, “Lan ing wektu wekasan.” “Wektu wekasan” ing wiwitan ayat iku yaiku taun 1798, lan nalika ayat iku kalakon ing taun 1989, iku uga “wektu wekasan,” awit Gusti Yesus nggambarake wekasan kanthi wiwitan nalika Panjenengane karsa maringi tandha-asmané marang sawijining kasunyatan kang wigati. Sister White maringi katrangan marang kita manawa pasal telulas saka Wahyu uga diwiwiti ing 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.

> “Lan nalika Kepausan, sawisé dirampasi kakuwatané, kapeksa mandheg saka panganiaya, Yohanes nyumurupi ana kakuwatan anyar munggah kanggo nggemakaké swarané naga, lan nerusaké pakaryan kang padha bengisé lan nyenyamah. Kakuwatan iki, kang pungkasan bakal nglawan pasamuwan lan angger-anggeré Gusti Allah, dilambangaké déning kéwan galak kanthi sungu kaya cempe.” 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.

Garis pitedahing ramalan kang diwiwiti ing ayat kaping patang puluh saka Daniel sewelas ing taun 1798, terus lumaku nganti mangsaning pacoban tumrap manungsa katutup nalika Mikhael jumeneng. Garis pitedahing ramalan kang diwiwiti ing taun 1798, “nalika Kepausan, sawisé dirampasi kekuwatane, kapeksa mandheg saka panganiaya,” lan iku dipungkasi déning amarahing Allah kang katibakaké marang wong-wong kang wis nampani “tetenger” panguwasa kepausan. Ing Wahyu pasal pitulas, nalika malaékat sowan marang Yohanes kanggo nuduhaké marang dhèwèké paukuman tumrap sundel kepausan, Yohanes kaasta tekan pungkasane banget saka “ara-ara samun,” kang nglambangaké sajarah wiwit taun 538 nganti 1798. Kanthi kaprenahaké sacara kasukman ing taun 1798, Yohanes nyathet paukuman Babil modern, kang diwiwiti karo swara kapindho ing Wahyu wolulas, kang mratelakaké manawa kepausan wis ngebaki tuwung mangsaning pacobané, lan banjur paukumané terus lumaku nganti mangsaning pacoban katutup nalika watu gilingan kacemplungaké menyang segara.

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.

Sawarèh sawarèh, telung larik iki nandhani rubuhipun pungkasanipun Babil modern, kang sampun nindakaken laku jina kaliyan para ratu saking Rum modern. Daniel pasal sewelas dados paseksi tumrap kapapaan, ingkang dipunlambangaken minangka ratu lor. Wahyu pasal telulas lan patbelas dados paseksi tumrap nabi palsu, dene pasal pitulas lan wolulas dados paseksi tumrap peran naga (para ratu sepuluh). Rangka kerja nubuatan ingkang dipunginakaken déning Future for America adhedhasar telu kakuwasan ingkang nuntun donya dhateng 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.

Loro seksi saka Babel lan Babil ngenali ciri-ciri kenabian Babil modern. Loro seksi mau nyariosaken bab gumunggungé sawijining pamingpin kapapan, sing ngakoni awake Kristen lan lenggah ing Padalemané Allah, sarta martakaké awaké dhéwé minangka Allah. Loro seksi mau uga ngenali tibane kang pungkasan. Pangluhuraké awaké dhéwé déning paus lan tibane kang pungkasan, kaya kang dipratandhakaké ana ing telung perwujudan Babil, iku sing netepaké wahyu sajarah kenabian.

> 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.

> Lan ing wektu-wektu iku akèh wong bakal nglawan ratu kidul; uga para wong duraka saka bangsamu bakal ngluhuraké awaké dhéwé kanggo netepaké wahyu iku; nanging wong-wong mau bakal tiba. Daniel 11:14.

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

Kita badhé nerusaken panaliten kita ngenani tigang wujud pambabaripun Babilon ing artikel salajengipun.

> 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.

> Lan aku krungu swara liya saka swarga, ngandika, Metua saka ing dheweke, he para umat-Ku, supaya kowe aja mèlu nampa pandumaning dosa-dosané, lan supaya kowe aja kataman ing pageblug-pageblugé. Amarga dosa-dosané wus nggayuh tekan swarga, lan Gusti Allah wus ngèngeti sakehing pialané. Wangsulana dheweke kaya dheweke wus mbales marang kowé, lan tikelna marang dheweke kaping pindho miturut pakaryané: ana ing tuwung kang wis diisiné, isènana kanggo dheweke tikel pindho. Sakehing kamulyan kang wis diparingaké marang awaké dhéwé lan uripé kang kebak kenikmatan, semono iku uga kasangsaran lan sungkawa kang padha kaparingna marang dheweke: amarga dheweke ngucap ana ing atiné, Aku lenggah dadi ratuning praja, lan aku dudu randha, lan aku ora bakal weruh sungkawa. Mulané pageblug-pageblugé bakal tumiba ing sak dina, yaiku pati, lan pasambat, lan kaluwen; lan dheweke bakal sirna kabesmi déning geni: amarga kuwasa Gusti Allah, Pangéran kang ngadili dheweke. Wahyu 18:4–8.

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