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# The Book of Daniel - Number Ninety-Four

Buku la Danieli - Nambala Makumi Ghisanu na Chinkhondi na Zinayi

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

Menyingkap Kerangka Kenabian: Memahami Tiga Kuasa yang Mengarah kepada 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.

ஒவியர் வில்லியம் மில்லர் பயன்படுத்திய தீர்க்கதரிசனக் கட்டமைப்பு, புறஜாதி ரோமையும் அதனைத் தொடர்ந்து பாப்பரச ரோமையும் ஆகிய இரு பாழாக்கும் அதிகாரங்களின் அமைப்பாகும். Future for America பயன்படுத்திய தீர்க்கதரிசனக் கட்டமைப்பு, புறஜாதி ரோமையும் அதனைத் தொடர்ந்து பாப்பரச ரோமையும் பின்னர் மதவிலகிய புரொட்டஸ்டண்டிசத்தையும் ஆகிய மூன்று பாழாக்கும் அதிகாரங்களின் அமைப்பாகும். ரோமின் இந்த மூன்று வெளிப்பாடுகளே, பரலோகப் பாம்பு, மிருகம், மற்றும் பொய்த்தீர்க்கதரிசி ஆகிய அந்த மூன்று பாழாக்கும் அதிகாரங்களாகும். அந்தக் கட்டமைப்பு, 1989 ஆம் ஆண்டில் காலத்தின் முடிவில் முத்திரை நீக்கப்பட்ட தானியேல் பதினொன்றாம் அதிகாரத்தின் கடைசி ஆறு வசனங்களின் ஒளிக்கு எதிராக எழுந்த எதிர்ப்பினால் பெருமளவில் அடையாளம் காணப்பட்டது.

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.

Mubonano miili ya yambo ya Roma yebisaka lolenge ya esakoli ya Roma ya lelo, oyo ezali emoniseli ya misato mpe ya nsuka ya Roma. Roma ya lelo emonisi ebongiseli ya bokonzi ya minyoko ya nsuka ya mikolo ya nsuka, oyo ezali mbala misato. Penepene na yango, kasi ekeseni polele, ezali mibonano misato ya Babilone. Ya yambo ezalaki Babeli ya Nimrode. Ya mibale ezalaki Babilone ya Nebukadanesare mpe Belshasare. Elongo, batatoli wana mibale ya esakoli babimisi bizaleli ya esakoli ya Babilone ya lelo. Atako na etando moko Roma ya lelo mpe Babilone ya lelo bazali eloko moko, mibonano misato ya Babilone ezali komonisa kokwea ya nsuka ya Babilone, mpe lolendo ya moto ya lisumu.

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.

Kejatuhan Babel ialah suatu perkara yang besar dan khusus dalam nubuatan Alkitab, demikian juga kesombongan paus Roma. Dalam Wahyu pasal tujuh belas, salah seorang malaikat yang mencurahkan tujuh tulah yang terakhir datang secara khusus untuk menyatakan penghakiman atas Babel, yang merupakan ungkapan lain bagi kejatuhannya.

> 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.

> Mong sa pakatengne mitchigipa sa∙snigipa sakgni angelrangoni sa ba∙ba re∙baaha, jean snigipa vialrangko ra∙aha, aro ua angna aganaha, “Iano ba∙bo; bang∙a chirangni kosakgipa ong∙gipa dal∙gipa daremako on∙a me∙chikko bichal ka∙aniko nang∙na anga mesokgen; jeni baksa a∙gilsakni rajarang daremgrika, aro a∙gilsakni neng∙nikgiparang ua daremani waine matmatako man∙aha.” Unikode ua angko Gisikchi a∙rikgipa biapona ra∙angaha; aro anga sa me∙chikko rongtalgipa blasphemyni bimungrang gapgipa, snigipa ski aro chikkung grongrang donggipa jaksa gitchamni kosako asongenga ine nikaha. Parape∙a 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.

Kerja malaikat itu adalah untuk menunjukkan kepada Yohanes penghakiman atas perempuan yang pada dahinya tertulis “MISTERI BABILON”.

> And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration. Revelation 17:4–6.

> Gomme yo wa hyehyɛ ntama a ɛyɛ berebuu ne kɔkɔɔ, na wɔde sika ne aboɔdemmɔ ne muhemma asiesie no; na na ɔkura sika kuruwa bi wɔ ne nsa mu a ɛyɛ akyiwade ne n’adwamammɔ fi ma. Na wɔakyerɛw din bi agu n’animti so sɛ, AHINTASƐM, BABILON KƐSEƐ NO, AGUAMANFO NHINA, NE ASAASE SO AKYIWANDE NYINAA NAA. Na mihuu sɛ gomma no aboro nsa wɔ ahotefo mogya ne Yesu adansefo mogya mu; na bere a mihuu no no, me ho dwiriw me yiye. Adiyisɛm 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.

Aparatus geopolitik yang digunakan oleh kepausan pada akhir zaman untuk menganiaya mereka yang dianggapnya bidat dilambangkan oleh “seekor binatang yang merah ungu warnanya, penuh dengan nama-nama hujat, mempunyai tujuh kepala dan sepuluh tanduk.” Fakta bahawa dia menunggang binatang itu menunjukkan bahawa dialah yang menguasai binatang tersebut, sebagaimana seorang penunggang menguasai seekor kuda.

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

> Le mosadi yo o mmoneng ke motse o mogolo oo o busang godimo ga dikgosi tsa lefatshe. Tshenolo 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.

“សត្វសាហាវពណ៌ក្រហមឆ្អៅដែលមានក្បាលប្រាំពីរ និងស្នែងដប់” គឺជារ៉ូមសម័យទំនើប ហើយតំណាងឲ្យរចនាសម្ព័ន្ធភូមិសាស្ត្រនយោបាយដែលស្ត្រីនោះប្រើប្រាស់ ខណៈនាងបៀតបៀនអ្នកស្មោះត្រង់របស់ព្រះនៅថ្ងៃចុងក្រោយ។ ស្ត្រីនោះគឺជាបាប៊ីឡូនសម័យទំនើប ជាទីក្រុងដ៏ធំដែលប្រព្រឹត្តអំពើផិតក្បត់ ហើយគ្រប់គ្រងលើស្តេចទាំងឡាយនៃផែនដី។ ការបង្ហាញខ្លួនពីរដំបូងរបស់បាប៊ីឡូន ដែលត្រូវបានតំណាងដោយបាបែលក្នុងលោកុប្បត្តិ ជំពូក១១ និងបាប៊ីឡូនក្នុងដានីយ៉ែល ជំពូក៤ និង៥ ពិពណ៌នាអំពីភាពក្រអឺតក្រទម និងការដួលរលំរបស់បាប៊ីឡូនសម័យទំនើបនៅថ្ងៃចុងក្រោយ។ ស្ត្រីដែលត្រូវបានវិនិច្ឆ័យនៅក្នុងវិវរណៈ ជំពូក១៧ គឺជាបាប៊ីឡូនសម័យទំនើប ហើយសត្វសាហាវដែលនាងសោយរាជ្យលើនោះ គឺជារ៉ូមសម័យទំនើប។ នាងបានប្រព្រឹត្តអំពើផិតក្បត់ជាមួយនឹងស្តេចទាំងឡាយ ហើយរួមគ្នាពួកគេក្លាយជាសាច់តែមួយ។

> 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.

> Oleh itu seorang lelaki akan meninggalkan ayahnya dan ibunya, lalu bersatu dengan isterinya; dan keduanya akan menjadi satu daging. Kejadian 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.

Leha ba le bang, likarolo tse itseng tsa boporofeta tsa Roma ea kajeno le Babylona ea kajeno li aroloa ka Lentsoeng la Molimo. Pale ea Babylona ea kajeno, joalokaha e tiisitsoe ke lipaki tse peli tsa Babele le Babylona, e bua ka boikakaso ba hae le ka ho oa ha hae ha ho qetela. Litemaneng tse tšeletseng tsa ho qetela tsa Daniele 11, morena oa leboea o sebelisoa ho emela bopapa. Mopapa oa Roma ke moemeli oa Satane lefatsheng.

> “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.

> “Хорвоогийн ашиг хонжоо, нэр төрийг бататган авахын тулд сүм газар дэлхийн агуу хүмүүсийн ивээл, дэмжлэгийг эрэлхийлэхэд хөтлөгдсөн; ийнхүү Христийг няцааснаар, тэр Сатаны төлөөлөгч болох Ромын бишопт үнэнч байдлаа өргөхөд хүргэгдсэн.” The Great Controversy, 50.

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

Setan naza’ angkuwa Diyos, ngan an iya hingyap amo an pag-angkon han mga trono han Dios ha politika ngan relihiyon.

> 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.

> Inona re no nahalatsakao avy tany an-danitra, ry Losifera, zanaky ny maraina! Endrey, voakapa ka latsaka amin’ny tany ianao, izay nampahalemy ny firenena! Fa hoy ianao anakampo: Hiakatra ho any an-danitra aho; hanandratra ny seza fiandrianako ho ambonin’ny kintan’Andriamanitra aho; hipetraka eo ambonin’ny tendrombohitry ny fiangonana koa aho, any amin’ny faritra avaratra indrindra; hiakatra ho ambonin’ny haavon’ny rahona aho; hitovy amin’ny Avo Indrindra aho. Isaia 14:12–14.

Satan desired to exalt his throne (which is a symbol of kingly rule), “above the stars of God.” The stars of God are the angels, and represent the machinery of God’s government. Satan desired to “also” be seated “upon the mount of the congregation, in the sides of the north.” The congregation is the Church, and it is located in Jerusalem, which is in the sides of the north. To be seated upon a throne in “sides of the north,” is to be king of the north. Christ is the true King of the North, who also is King over the government of God. Satan desired to “be like the most High.”

Setan ingin meninggikan takhtanya (yang merupakan lambang pemerintahan raja), “di atas bintang-bintang Allah.” Bintang-bintang Allah adalah para malaikat, dan melambangkan perangkat pemerintahan Allah. Setan juga ingin “duduk di atas gunung perhimpunan, di sebelah utara.” Perhimpunan itu adalah Gereja, dan terletak di Yerusalem, yang berada di sebelah utara. Duduk di atas takhta di “sebelah utara” berarti menjadi raja utara. Kristus adalah Raja Utara yang sejati, yang juga adalah Raja atas pemerintahan Allah. Setan ingin “menjadi seperti Yang Mahatinggi.”

> 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.

> Nyimbo na Zaburi kwa wana wa Kora. Bwana ni mkuu, naye anastahili kusifiwa sana katika mji wa Mungu wetu, katika mlima wa utakatifu wake. Ni mzuri kwa mahali pake, furaha ya dunia yote, ni mlima Sayuni, pande za kaskazini, mji wa Mfalme mkuu. Mungu anajulikana katika majumba yake ya kifalme kuwa kimbilio. Zaburi 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.

Moemedi wa lefatšeng wa Satane ke mobishopo wa Roma (mopapa). Mo ditemaneng tse thataro tsa bofelo tsa Daniele 11, go tshwantshiwa go tlhatloga le go wa ga bofelo ga mopapa wa Roma, mme moo mopapa o emelwa e le kgosi ya bokone. Ke tlhogo ya kereke ya Katholike, mme lefoko “katholike” le raya tsotlhefatshe. Gore Satane a tle a kgone go etsa ditulo tse pedi tsa bogosi tsa ga Keresete (tsa sepolotiki le tsa bodumedi), Satane o ne a bopa kereke ya Katholike ka maikaelelo a go nna le tsamaiso ya bodumedi ya lefatshe lotlhe fa a simolola go iketsa Keresete mo malatsing a bofelo.

> “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 ini antara paganisme dan Kekristenan mengakibatkan berkembangnya ‘manusia durhaka’ yang telah dinubuatkan dalam nubuatan sebagai yang menentang dan meninggikan dirinya di atas Allah. Sistem agama palsu yang sangat besar itu merupakan mahakarya kuasa Setan—suatu monumen dari upayanya untuk mendudukkan dirinya di atas takhta guna memerintah bumi menurut kehendaknya.” 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.

Setan membangun suatu sistem agama sedunia dan juga suatu struktur politik sedunia, dengan tujuan memalsukan dua takhta otoritas yang diduduki oleh Raja Utara yang sejati. Kesepuluh raja dalam Wahyu tujuh belas, dengan siapa perempuan sundal itu berbuat cabul dan atas siapa ia memerintah pada hari-hari terakhir, melambangkan binatang yang berkepala tujuh dan bertanduk sepuluh, yang diperintah oleh perempuan yang pada dahinya tertulis BABILON. Dalam pasal tujuh belas kesepuluh raja itu “akan membenci perempuan sundal itu, dan akan membuat dia sunyi dan telanjang, dan akan memakan dagingnya, dan membakarnya dengan api.” Dengan demikian, penghakimannya digambarkan. Tiga manifestasi Babilon sedang mengidentifikasi kejatuhan akhir Babilon. Tiga manifestasi Roma sedang mengidentifikasi struktur politik yang diperintahnya.

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.

Mesej tiga malaikat dalam Wahyu pasal empat belas menangani kejatuhan terakhir Babilon modern, sebagaimana juga Daniel pasal sebelas, ayat empat puluh empat dan empat puluh lima. Kejatuhan terakhirnya dirujuk dalam pasal tujuh belas Wahyu, namun dijelaskan dengan lebih khusus lagi dalam pasal delapan belas. Gambaran Daniel sebelas tentang kejatuhan terakhir Babilon modern, disertai dengan ilustrasi tiga malaikat dalam pasal empat belas, dan uraian tentang kejatuhan terakhir dalam pasal tujuh belas dan delapan belas, harus dihimpunkan bersama, baris demi baris. Dalam Daniel sebelas, kejatuhan terakhir Babilon modern dikenal pasti sebagai berlaku apabila tiada pertolongan diberikan kepadanya.

> 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.

> Gape o tla hloma mešaša ya mošate wa gagwe magareng ga mawatle thabeng e kgethwa e botse; fela o tla fihla bofelong bja gagwe, gomme go ka se be le yo a mo thušago. Daniele 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.

Dalam ayat berikutnya, Mikhael bangkit dan masa percobaan manusia berakhir. Ayat itu dimulai dengan pernyataan, “Dan pada waktu itu.” Ketika Babel modern jatuh, masa percobaan manusia berakhir, dan ia mati seorang diri. Malaikat ketiga mengenali penutupan masa percobaan itu karena ia menunjukkan bahwa dunia telah dibagi menjadi dua golongan manusia, yaitu mereka yang memiliki tanda binatang itu dan mereka yang memiliki meterai Allah. Pada waktu itu, murka Allah dicurahkan ke atas Babel modern, dan ke atas mereka yang telah menerima tanda otoritasnya.

> 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.

> Na utumiki wa tatu akawafuata, akisema kwa sauti kuu, Mtu awaye yote akimsujudia yule mnyama na sanamu yake, na kuipokea chapa yake katika kipaji cha uso wake, au katika mkono wake, yeye naye atakunywa divai ya ghadhabu ya Mungu, iliyomiminwa pasipo mchanganyiko ndani ya kikombe cha hasira yake; naye atateswa kwa moto na kiberiti mbele ya malaika watakatifu, na mbele ya Mwana-Kondoo; na moshi wa maumivu yao hupanda juu milele na milele; nao hawana raha mchana wala usiku, hao wamsujudiao yule mnyama na sanamu yake, na kila aipokeaye chapa ya jina lake. Hapa ndipo palipo subira ya watakatifu; hapa ndipo walishikao amri za Mungu, na imani ya Yesu. Ufunuo 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.

Dalam Wahyu pasal delapan belas, penghukuman atas pelacur besar digambarkan sebagai suatu penghukuman yang berlangsung secara bertahap, yang dimulai pada saat undang-undang hari Minggu yang akan segera datang diberlakukan, ketika suara kedua memanggil kawanan domba Allah yang lain keluar dari Babel. Pada ayat dua puluh satu, penutupan masa kasihan ditandai, sehingga menunjukkan bahwa suatu jangka waktu sejak undang-undang hari Minggu yang akan segera datang di Amerika Serikat sampai Mikhael berdiri adalah masa di mana penghukuman atas Babel modern didatangkan, pada suatu masa penganiayaan besar.

> 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.

> ចំពោះមក ទេវតាដ៏មានអំណាចមួយបានលើកថ្មមួយដូចជាថ្មកិនធំ ហើយបោះវាចូលទៅក្នុងសមុទ្រ ដោយនិយាយថា ក្រុងបាប៊ីឡូនដ៏ធំនោះ នឹងត្រូវបានបោះទម្លាក់ចុះដោយអំពើហិង្សាយ៉ាងដូច្នេះ ហើយនឹងមិនត្រូវបានរកឃើញទៀតឡើយ។ ហើយសំឡេងរបស់អ្នកលេងពិណ និងតន្រ្តីករ និងអ្នកផ្លុំខ្លុយ និងអ្នកផ្លុំត្រែ នឹងមិនត្រូវបានឮក្នុងឯងទៀតឡើយ; ហើយជាងសិប្បកម្មណាម្នាក់ ទោះជាសិប្បកម្មអ្វីក៏ដោយ នឹងមិនត្រូវបានឃើញក្នុងឯងទៀតឡើយ; ហើយសូរសំឡេងថ្មកិន នឹងមិនត្រូវបានឮក្នុងឯងទៀតឡើយ; ហើយពន្លឺចង្កៀង នឹងមិនភ្លឺក្នុងឯងទៀតឡើយ; ហើយសំឡេងកូនកំលោះ និងកូនក្រមុំ នឹងមិនត្រូវបានឮក្នុងឯងទៀតឡើយ៖ ដ្បិតពាណិជ្ជកររបស់ឯង ជាមនុស្សធំៗនៃផែនដី; ដ្បិតដោយអំពើអាបធ្មប់របស់ឯង ប្រជាជាតិទាំងអស់ត្រូវបានបញ្ឆោត។ ហើយនៅក្នុងនាង បានរកឃើញឈាមរបស់ពួកហោរា និងរបស់ពួកបរិសុទ្ធ និងរបស់អស់អ្នកដែលត្រូវបានសម្លាប់នៅលើផែនដី។ វិវរណៈ 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.

Ho lahleloa fatše ha lejoe, ho khutsisoa ha libini le basebetsi, ho tima ha kerese, ho khutsisoa ha mantsoe a monyaluoa le a monyali—tsena tsohle ke lipolelo tse nkiloeng Testamenteng ea Khale tse emelang ho koaloa ha nako ea mohau.

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).

Pe hleia Daniel kapitel sâng leh pakhat-na, hrilhlawhna anga Thupuan kapitel sâng leh thum-na leh sâng leh li-na chungah chuan a insiar a, chutah hnuah chuan heng pahnih thu hi Thupuan kapitel sâng leh sari-na leh sâng leh riat-na chungah an insiar leh chuan, hrilhlawhna line thum kan hmuh a, chu line thumte chuan thutak dangte zinga pakhat atan Babylon tunlai ber tâwpna tlâkchhamna hnuhnung ber an entîr a ni. Line thum zêl zêl hi Armageddon lamah khawvêl hruaitu thiltihtheihna pathum inzawmte zinga pakhat pakhat an aiawh a ni. Daniel kapitel sâng leh pakhat-na chuan sakawrh (papacy) a hrilhfiahsak a. Thupuan kapitel sâng leh thum-na leh sâng leh li-na te chuan chanchin thuhmun chu an sawi ve leh a, mahse zirtîrtu dik lo (United States) hmuhdan atangin an sawi a ni. Thupuan kapitel sâng leh sari-na leh sâng leh riat-na te chuan hrilhlawhna line thuhmun chu an hrilh leh bawk a, mahse chutah chuan chanchin entîr chu rulpui (United Nations) chungchang lamah a innghat zâwk a ni.

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.

E mong le o mongwe wa methalo e meraro o simologa ka nako ya bokhutlo ka 1798. Temana ya masome a mane ya Baebele ya Daniele kgaolo ya bolesome le bongwe e simolola ka mafoko a a reng, “Mme ka nako ya bokhutlo.” “Nako ya bokhutlo” kwa tshimologong ya temana eo ke 1798, mme fa temana eo e ne e diragadiwa ka 1989, le yone e ne e le “nako ya bokhutlo,” gonne Jesu o bontsha bokhutlo ka tshimologo fa a batla go baya mosaeno wa Gagwe mo ntlheng ya botlhokwa. Kgaitsadi White o re itsise gore kgaolo ya bolesome le boraro ya Tshenolo le yone e simolola ka 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.

> “Dan apabila Kepausan, setelah dirampas kekuatannya, dipaksa untuk menghentikan penganiayaan, Yohanes melihat suatu kuasa baru muncul untuk menggemakan suara naga itu, dan meneruskan pekerjaan yang sama, yang kejam dan menghujat. Kuasa ini, yang terakhir yang akan berperang melawan jemaat dan hukum Allah, dilambangkan oleh seekor binatang dengan tanduk-tanduk seperti anak domba.” Signs of the Times, 1 November 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.

Mmɔden nkɔmhyɛ a efi Daniel ti dubaako nkyekyɛm aduanan mu wɔ afe 1798 no, toa so kosi bere a onipa sɔhwɛ bere to mu no, bere a Mikael begyina no. Mmɔden nkɔmhyɛ a efi 1798 no—“bere a wɔagye Papacy ahoɔden afi ne nsam, na wɔhyɛɛ no ma ogyaee ɔtaa”—na ɛto awiei bere a wɔrehwie Onyankopɔn abufuw agu wɔn a wɔagye papal tumi “nsɛnkyerɛnne” no so. Wɔ Adiyisɛm ti dunson mu no, bere a ɔbɔfo no ba Yohane nkyɛn sɛ ɔrebɛkyerɛ no papal aguamanbea no atemmu no, wɔsoa Yohane kɔ “sare so” no awiei pɛɛ, a ɛgyina hɔ ma afe 538 kosi 1798 abakɔsɛm no. Bere a wɔde honhom mu asisi Yohane wɔ 1798 no, ɔkyerɛw atemmu a ɛfa Babilon foforo ho, a efi Adiyisɛm dunnwɔtwe nne a ɛto so abien no mu, a ɛpae mu ka sɛ papacy no ama ne sɔhwɛ bere kuruwa no ayɛ ma, na ɛno akyi no ne atemmu no toa so kosi sɛ sɔhwɛ bere bɛto mu bere a wɔtow ɔbo kɛse bi gu po no mu.

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.

Lìn-lìn, lín thum tak hian tûnlai Babylon tawpna tlûkna a hriattîr, aniin tûnlai Rome lalte nêna inngaihtuah lohna a ti tawh. Daniela bung 11 hi pope thuneitu, hmâr lam lal-a entîr chu a chanchin hriatna a ni. Thupuan bung 13 leh 14-te hi zirtîrtu dik lo chanchin hriatna an ni a, bung 17 leh 18-te chuan dragona (lal sawmte) hnathawh dân an hriattîr bawk. Future for America-in an hmang hrilhlâwkna khung zawng hi thiltithei pathum, khawvêl Armageddon-ah hruaitu, chungte chungchangah a innghat a ni.

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.

두 증인인 바벨과 바빌론은 현대 바빌론의 예언적 특성들을 밝혀 준다. 이 두 증인은 자신을 그리스도인이라 공언하면서 하나님의 성전에 앉아 스스로 하나님이라 선포하는 한 교황권 지도자의 교만을 말한다. 또한 이 두 증인은 그의 최종적인 몰락도 밝혀 준다. 바빌론의 세 가지 현현 속에 나타난 바와 같은 교황의 자기 높임과 최종적인 몰락이야말로 예언적 역사의 이상을 확립하는 것이다.

> 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.

> Na pada masa itu banyak orang akan bangkit melawan raja negeri selatan; juga para perompak dari bangsamu akan meninggikan diri untuk menegakkan penglihatan itu; tetapi mereka akan jatuh. Daniel 11:14.

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

Re tla tswela pele ka tlhahlobo ya rona ya diponahatso tse tharo tsa Babilona sehloohong se latelang.

> 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.

> Lalu aku mendengar suatu suara lain dari syurga, berkata, Keluarlah daripadanya, hai umat-Ku, supaya kamu jangan turut mengambil bahagian dalam dosa-dosanya, dan supaya kamu jangan menerima bala-bencananya. Kerana dosa-dosanya telah mencapai langit, dan Allah telah mengingati segala kejahatannya. Balasilah kepadanya sebagaimana ia telah membalas kamu, dan lipatgandakan baginya dua kali ganda menurut perbuatannya; dalam cawan yang telah diisinya, isilah baginya dua kali ganda. Setakat mana ia telah memuliakan dirinya sendiri dan hidup dalam kemewahan, sebanyak itulah siksaan dan dukacita berikan kepadanya; kerana ia berkata dalam hatinya, Aku duduk sebagai seorang ratu, dan bukan janda, dan sekali-kali tidak akan melihat dukacita. Sebab itu bala-bencananya akan datang dalam satu hari, iaitu maut, perkabungan, dan kelaparan; dan ia akan dibakar habis dengan api; kerana kuatlah Tuhan Allah yang menghakiminya. Wahyu 18:4–8.

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