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# The Book of Daniel - Number Ninety-Four

Bhuku ra Danieri - Nhamba Makumi Mapfumbamwe neIna

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

Kuburitsa Chimiro cheChiporofita: Kunzwisisa Masimba Matatu Anotungamirira kuAmagedhoni

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.

Urongwa hwouporofita hwakashandiswa naWilliam Miller hwaiva chimiro chemasimba maviri anoparadza, anoti Roma yechihedheni ichiteverwa neRoma yeupapa. Urongwa hwouporofita hunoshandiswa neFuture for America ndihwo chimiro chemasimba matatu anoparadza, anoti Roma yechihedheni ichiteverwa neRoma yeupapa uyezve nechiPurotesitendi chakatsauka. Kuratidzwa kutatu kweRoma ndiwo masimba iwayo matatu anoparadza eshato, echikara, uye emuporofita wenhema. Urongwa ihwohwo hwakazivikanwa muchikamu chikuru nokupikiswa kwakaunzwa kuchiedza chemavhesi matanhatu okupedzisira aDanieri chitsauko 11, icho chakazarurwa panguva yokuguma muna 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.

Zviratidzo zviviri zvokutanga zveRoma zvinoratidza chimiro chechiporofita cheRoma yazvino uno, icho chiri chiratidzo chechitatu uye chokupedzisira cheRoma. Roma yazvino uno inoratidza marongerwo esimba rokutambudza rakapetwa katatu rokupedzisira ramazuva okupedzisira. Chiri pedyo kwazvo nazvo, asi chakasiyana pachena, ndizvo zviratidzo zvitatu zveBhabhironi. Chekutanga chaiva Bhabheri raNimrodhi. Chechipiri chaiva Bhabhironi raNebhukadhinezari naBherishazari. Pamwe chete, zvapupu zviviri izvozvo zvechiporofita zvinoratidza unhu hwechiporofita hweBhabhironi yazvino uno. Kunyange hazvo pane rimwe danho Roma yazvino uno neBhabhironi yazvino uno zviri chinhu chimwe chete, zviratidzo zvitatu zveBhabhironi zviri kuratidza kuwa kokupedzisira kweBhabhironi, nokuzvikudza kwomunhu wechivi.

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.

Kuparara kweBhabhironi inyaya huru uye yakanyatsotsanangurwa muuporofita hweBhaibheri, sezvakangoitawo kuzvikudza kwapapa weRoma. Muna Zvakazarurwa chitsauko chegumi nenomwe, mumwe wevatumwa vanodurura matambudziko manomwe okupedzisira anouya kuti anyatsoratidza kutongwa kweBhabhironi, uko kuriwo kumwe kutaura kwekuwa kwaro.

> 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.

> Ipapo kwakauya mumwe wevatumwa vanomwe vakanga vane ndiro nomwe, akataura neni, achiti kwandiri: Uya pano; ndichakuratidza kutongwa kwehure guru rinogara pamusoro pemvura zhinji; iro rakaitwa naro upombwe namadzimambo enyika, navagari venyika vakadhakwa newaini youpombwe hwaro. Ipapo akandiendesa muMweya kurenje; ndikavona mukadzi agere pamusoro pechikara chitsvuku, chakanga chizere namazita okumhura Mwari, chine misoro minomwe nenyanga gumi. Zvakazarurwa 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.

Umsebenzi wengelosi ngowokubonisa uJohane ukwahlulelwa kowesifazane onalokhu kulotshiwe ebunzini lakhe ukuthi “IMFIHLAKALO IBHABHILONI”.

> 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.

> Uye mukadzi akanga akapfekedzwa ruvara rwepepuru nerutsvuku, akashongedzwa nendarama nematombo anokosha nemaparera, ane mukombe wendarama muruoko rwake, uzere nezvinonyangadza netsvina youpfambi hwake; uye pahuma yake pakanga pakanyorwa zita rinoti, CHAKAVANZIKA, BHABHIRONI GURU, AMAI VEMAHURE NEVEZVINONYANGADZA ZVENYIKA. Uye ndakaona mukadzi wacho akadhakwa neropa revatsvene, neropa revapupuri vaJesu; uye pandakamuona, ndakashamiswa nokushamisika kukuru. Zvakazarurwa 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.

Mushini wezvematongerwo enyika unoshandiswa noupapa pamazuva okupedzisira kutambudza avo vaanoti vatsauki unomiririrwa ne“chikara chitsvuku, chakazara namazita okumhura Mwari, chine misoro minomwe nenyanga gumi.” Chokwadi chokuti akatasva chikara chinoratidza kuti ndiye ari kudzora chikara ichocho, sezvinoita mutasvi pabhiza.

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

> Mudzimai wawaona ndiye guta guru riya, rinotonga madzimambo enyika. Zvakazarurwa 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.

“Mnyama mwekundu sana mwenye vichwa saba na pembe kumi” ni Rumi ya kisasa, naye anawakilisha muundo wa kisiasa wa dunia ambao mwanamke huyo anautumia anapowatesa waaminifu wa Mungu katika siku za mwisho. Mwanamke huyo ni Babeli ya kisasa, ule mji mkuu unaofanya uasherati na kutawala juu ya wafalme wa dunia. Dhihirisho mbili za kwanza za Babeli, zinazowakilishwa na Babeli katika Mwanzo sura ya kumi na moja, na Babeli katika Danieli sura ya nne na ya tano, zinaeleza kiburi na kuanguka kwa Babeli ya kisasa katika siku za mwisho. Mwanamke anayehukumiwa katika Ufunuo sura ya kumi na saba ni Babeli ya kisasa, na mnyama anayemtawala ni Rumi ya kisasa. Amefanya uasherati na wafalme, na pamoja nao ni mwili mmoja.

> 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.

> Nokudaro murume achasiya baba vake namai vake, anonamatira kumukadzi wake; uye vachava nyama imwe. Genesisi 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.

Kunyange zvazvo vari chinhu chimwe, zvimwe zvinhu zvechiporofita zveRoma yemazuva ano neBhabhironi yemazuva ano zvinopatsanurwa muShoko raMwari. Nhoroondo yeBhabhironi yemazuva ano, sezvainosimbiswa nezvapupu zviviri zveBhabheri neBhabhironi, iri pamusoro pokuzvikudza kwaro, uye kuwira kwaro kwokupedzisira. Mumavhesi matanhatu okupedzisira aDanieri gumi nerimwe, mambo wokumusoro anoshandiswa kumiririra upapa. Papa weRoma ndiye mumiriri waSatani panyika.

> “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.

> “Ukuze lizuze inzuzo nodumo lwezwe, ibandla laholelwa ukuba lifune umusa nokwesekwa ngabakhulu bomhlaba; yaye, lakuba limalile ngolo hlobo uKristu, lanyanzeliswa ukuba linikele ukunyaniseka kummeli kaSathana—ubhishophu waseRoma.” *The Great Controversy*, 50.

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

Setani alitamani kuwa Mungu, na shauku yake ilikuwa kuiteka nyara enzi za Mungu za kisiasa na za kidini.

> 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.

> Wawira seiko wakawa pasi kubva kudenga, iwe Rusifa, mwanakomana wemambakwedza! Wawisirwa seiko pasi, iwe waiparadza ndudzi! Nokuti wakati mumwoyo mako uchiti, Ndichakwira kudenga, ndichasimudzira chigaro changu choushe pamusoro penyeredzi dzaMwari; ndichagarawo pamusoro pegomo reungano, kumativi okumusoro; ndichakwira pamusoro pokukwirira kwamakore; ndichafanana noWokumusorosoro. Isaya 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.”

Satani akashuva kukweza mpando wake wachifumu (umene uli chizindikiro cha ulamuliro wachifumu), “kuposa nyenyezi za Mulungu.” Nyenyezi za Mulungu ndi angelo, ndipo zimaimira zipangizo za boma la Mulungu. Satani anakhumba “komanso” kukhala “pa phiri la msonkhano, m’mbali za kumpoto.” Msonkhanowo ndi Mpingo, ndipo uli ku Yerusalemu, amene ali m’mbali za kumpoto. Kukhala pa mpando wachifumu m’“mbali za kumpoto,” ndi kukhala mfumu ya kumpoto. Khristu ndiye Mfumu yoona ya Kumpoto, amene alinso Mfumu yolamulira boma la Mulungu. Satani anakhumba “kukhala ngati Wam’mwambamwamba.”

> 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.

> Rwiyo no Pisarema rwa vanakomana vaKora. Jehovha mukuru, uye anofanira kurumbidzwa zvikuru muguta raMwari wedu, pagomo routsvene hwake. Rakanaka pakuonekwa kwaro, mufaro wenyika yose, ndiro gomo reZioni, kumativi okumusoro, guta raMambo mukuru. Mwari anozivikanwa mudzimba dzaro dzoushe seutiziro. Pisarema 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.

Mumiriri waSatani ari panyika ndiye bhishopi weRoma (papa). Mundima nhanhatu dzekupedzisira dzaDanieri chitsauko 11, kusimuka kwekupedzisira nokuwa kwaPapa weRoma kunoratidzwa, uye papa anomiririrwa ipapo samambo wokumusoro. Ndiye musoro wekereke yeKaturike, uye shoko rokuti “katurike” rinoreva kuti repasi rose. Kuti Satani atevedzere nokunyepedzera zvigaro zviviri zvaKristu zvoushe (zezvematongerwo enyika nezvechitendero), Satani akasika kereke yeKaturike nechinangwa chokuti pave nehurongwa hwechitendero hwepasi rose paanotanga kuzviita saKristu mumazuva okupedzisira.

> “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.

> “Ukubambisana uku phakathi kobupagani nobuKristu kwaphumela ekwakhiweni ‘komuntu wesono’ owabikezelwa esiprofethweni njengomelene noNkulunkulu futhi eziphakamisa ngaphezu kukaNkulunkulu. Lolo hlelo olukhulu lwenkolo yamanga luyingcweti yobuciko bamandla kaSathane—isikhumbuzo semizamo yakhe yokuzibeka esihlalweni sobukhosi ukuze abuse umhlaba ngokwentando yakhe.” 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.

Sathani wakavaka ndondomeko ya chipembedzo ya pa dziko lonse, komanso dongosolo la ndale la pa dziko lonse, ndi cholinga choti atsanzire mipando iwiri ya ulamuliro imene Mfumu yoona ya Kumpoto yakhala pa iyo. Mafumu khumi a pa Chivumbulutso chaputala 17, amene hule amachita nawo chigololo ndi kuwalamulira m’masiku otsiriza, akuimira chilombo chokhala ndi mitu isanu ndi iwiri ndi nyanga khumi, chimene chikulamuliridwa ndi mkaziyo amene pa mphumi pake palembedwa kuti BABULO. M’chaputala 17 mafumu khumiwo “adzadana ndi huleyo, ndipo adzamupanga bwinja ndi wamaliseche, ndipo adzadya mnofu wake, ndi kumuwotcha ndi moto.” Choncho, chiweruzo chake chikuonetsedwa. Maonekedwe atatu a Babulo akuzindikiritsa kugwa komaliza kwa Babulo. Maonekedwe atatu a Roma akuzindikiritsa dongosolo la ndale limene iye akulamulira.

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.

Imiyalezo yezingelosi ezintathu yesAmbulo isahluko seshumi nane ikhuluma ngokuwa kokugcina kweBhabhiloni lesimanje, njengoba kwenza noDaniyeli isahluko seshumi nanye, amavesi amane namashumi amane nane kuya kwamane namashumi amane nanhlanu. Ukuwa kwalo kokugcina kukhonjiswa esahlukweni seshumi nesikhombisa seSambulo, kodwa kuchazwa ngokucacile ngokwedlulele esahlukweni seshumi nesishiyagalombili. Ukuvezwa kukaDaniyeli isahluko seshumi nanye kokuwa kokugcina kweBhabhiloni lesimanje, kuhambisana nomfanekiso wezingelosi ezintathu besahluko seshumi nane, kanye nencazelo yezahluko zeshumi nesikhombisa neshumi nesishiyagalombili yokuwa kokugcina, kumelwe kuhlanganiswe ndawonye, umugqa phezu komugqa. KuDaniyeli isahluko seshumi nanye, ukuwa kokugcina kweBhabhiloni lesimanje kuboniswa njengokwenzeka ngesikhathi lingasamukeli lusizo nhlobo.

> 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.

> “Uye achamisa matende eimba yake youmambo pakati pamakungwa, pagomo dzvene rinobwinya; asi achasvika kumugumo wake, uye hakuzovi nomunhu achamubatsira.” Danieli 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.

Mundima inotevera, Mikaeri anomuka, uye nguva yokuedzwa kwavanhu inosvika kumugumo. Ndima iyi inotanga ichiti, “Panguva iyoyo.” Apo Bhabhironi razvino rinozowa, nguva yokuedzwa kwavanhu inovharwa, uye rinofa riri roga. Mutumwa wechitatu anoratidza kuguma kwenguva yokuedzwa nokuti anoratidza kuti nyika yakakamurwa kuva mapoka maviri avanhu, avo vane mucherechedzo wechikara uye avo vane chisimbiso chaMwari. Panguva iyoyo, kutsamwa kwaMwari kunodururwa pamusoro peBhabhironi razvino, napamusoro paavo vakagamuchira mucherechedzo wesimba raro.

> 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.

> Zvino mutumwa wechitatu akavatevera, achiti nenzwi guru, Kana munhu upi noupi achinamata chikara nomufananidzo wacho, uye achigamuchira chiratidzo charo pahuma yake kana paruoko rwake, iyewo achanwa waini yehasha dzaMwari, yakadururwa isina kusanganiswa mumukombe wokutsamwa kwake; uye achatambudzwa nomoto nesarufa pamberi pevatumwa vatsvene, uye pamberi peGwayana. Uye utsi hwokutambudzwa kwavo hunokwira nokusingaperi-peri; uye havana zororo masikati kana usiku, ivo vanonamata chikara nomufananidzo wacho, naani naani anogamuchira chiratidzo chezita raro. Pano ndipo pane kutsungirira kwevatsvene; pano ndipo pane avo vanochengeta mirayiro yaMwari, nokutenda kwaJesu. Zvakazarurwa 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.

Muna Zvakazarurwa chitsauko chegumi nesere, kutongwa kwepfambi huru kunomiririrwa sokutongwa kunofambira mberi kunotanga pamutemo weSvondo uchauya nokukurumidza, apo izwi rechipiri rinodana mamwe makwai aMwari kuti abude muBhabhironi. Pakasvika ndima yechi makumi maviri neimwe, kuvharwa kwenguva yenyasha kunoratidzwa, nokudaro zvichiratidza kuti kubva pamutemo weSvondo uchauya nokukurumidza muUnited States kusvikira Mikaeri amira, pane nguva iyo kutongwa kweBhabhironi razvino uno kunoitwa, panguva yokutambudzwa kukuru.

> 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.

> Zvino mutumwa ane simba akatora dombo rakanga rakaita serinokuyo guru, akarikanda mugungwa, achiti, Saizvozvo guta guru iro Bhabhironi richawisirwa pasi nechisimba, uye harichazombowanikwizve. Uye inzwi revaridzi veharipa, nerevaimbi, nerevaridzi venyere, nerevavheti richasazonzwikwazve zvachose mauri; uye hakungazowanikwizve mauri mhizha ipi neipi, younyanzvi hupi neipi hwayo; uye ruzha rwebwe rinokuyo haruchazonzwikwizve zvachose mauri; Uye chiedza chemwenje hachichazovhenekizve zvachose mauri; uye inzwi rechikomba nerevaroora harichazonzwikwizve zvachose mauri: nokuti vatengesi vako vakanga vari vakuru venyika; nokuti marudzi ose akanyengerwa nouroyi hwako. Uye maari makawanikwa ropa ravaporofita, nerevatsvene, neravose vakaurayiwa panyika. Zvakazarurwa 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.

Kuponyerwa pasi kwebwe, kunyaradzwa kwevaimbi navashandi, kudzima kwemwenje, nokunyaradzwa kwemanzwi emwenga nechikomba—zvose izvi zvirevo zvakatorwa muTestamende Yekare zvinomirira kupera kwenguva yenyasha.

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).

Kana bhuku raDanieri chitsauko chegumi nechimwe rakaiswa nenzira yechiporofita pamusoro paZvakazarurwa zvitsauko zvegumi nezvitatu nezvegumi nezvina, uyezve ndima mbiri idzodzo dzikaiswa pamusoro paZvakazarurwa zvitsauko zvegumi nenomwe nezvegumi nesere, tinoona mitsetse mitatu yechiporofita iyo, pakati pezvimwe zvokwadi, inomiririra kuwa kwekupedzisira kweBhabhironi razvino uno. Mumwe nomumwe wemitsetse mitatu iyi unomiririra rimwe remasimba matatu anopetwa katatu anotungamirira nyika kuAmagedhoni. Danieri chitsauko chegumi nechimwe chiri kuzivisa chikara (upapa). Zvakazarurwa zvitsauko zvegumi nezvitatu nezvegumi nezvina zvinoburitsa nhoroondo imwe cheteyo, asi zvichibva pakuona kwemuporofita wenhema (United States). Zvakazarurwa zvitsauko zvegumi nenomwe nezvegumi nesere zvinoratidzawo mutsetse iwoyo mumwe wechiporofita, asi nhoroondo inomiririrwa ipapo yakatariswa pashato (United Nations).

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.

Mutsara umwe na umwe pamitsara mitatu iyi unotanga panguva yokuguma muna 1798. Ndima yechina makumi mana yaDhanieri chitsauko chegumi nechimwe inotanga namashoko anoti, “Uye panguva yokuguma.” “Nguva yokuguma” iri pakutanga kwendima iyi ndi1798, uye apo ndima iyi yakazadzikiswa muna 1989, yakanga iriwo “nguva yokuguma,” nokuti Jesu anoratidza kuguma nokutanga paanenge achida kuisa chisimbiso chake pachokwadi chinokosha. Hanzvadzi White inotizivisa kuti chitsauko chegumi nechitatu chaZvakazarurwa chinotangawo muna 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.

> “Na apo Upapa, yambuliwa nguvu zake, ilipolazimishwa kuacha udhiaji, Yohana aliona uwezo mpya ukichomoza ili kuirudia sauti ya yule joka, na kuendeleza kazi iyo hiyo ya ukatili na ya kufuru. Uwezo huu, wa mwisho utakao pigana vita dhidi ya kanisa na sheria ya Mungu, uliwakilishwa kwa mfano wa mnyama mwenye pembe kama za mwana-kondoo.” Signs of the Times, Novemba 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.

Mutsara wechiporofita unotanga mundima yechina makumi mana yaDanieri gumi nerimwe muna 1798, unoramba uchienderera mberi kusvikira nguva yokupiwa mukana womunhu yapera apo Mikaeri anomuka. Mutsara wechiporofita unotanga muna 1798, “apo Upapa, hwarasikirwa nesimba rahwo, hwakamanikidzwa kurega kutambudza,” uye unoguma nokudururwa kwehasha dzaMwari pamusoro paavo vakagamuchira “chiratidzo” chesimba roupapa. Muchitsauko chegumi nenomwe chaZvakazarurwa, apo mutumwa anouya kuna Johane kuti amuratidze kutongwa kwehure hweupapa, Johane anotakurwa kuendeswa kumagumo chaiwo e“renje,” rinomirira nhoroondo yegore ra538 kusvikira muna 1798. Akaiswa muna 1798 pakunzwisisa kwomweya, Johane anonyora kutongwa kweBhabhironi remazuva ano, kunotanga nenzwi rechipiri raZvakazarurwa gumi nesere, rinozivisa kuti upapa hwazadza mukombe wenguva yarwo yomukana wokutendeuka, uye kutongwa kwahwo kunobva kwaenderera mberi kusvikira mukana wokutendeuka wapera, guyo guru richikandwa mugungwa.

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.

ස්ථරය පිට ස්ථරය ලෙස, මෙම පේළි තුන නවීන බබිලෝනයේ අවසාන වැටීම හඳුනා දෙයි; ඇය නවීන රෝමයේ රාජාවරුන් සමඟ වේශ්‍යාචාරය කර ඇත. දානියෙල් එකොළොස්වන පරිච්ඡේදය, උතුරු රජු ලෙස නිරූපිත පපාසිවරුන් පිළිබඳ සාක්ෂියකි. එළිදරව්ව දහතුන්වන හා දහහතරවන පරිච්ඡේද, බොරු අනාගතවක්තෘයා පිළිබඳ සාක්ෂියක් වන අතර, දහහත්වන හා දහඅටවන පරිච්ඡේද, මකරාගේ (රාජාවරුන් දස දෙනාගේ) භූමිකාවට සාක්ෂි දරයි. Future for America භාවිත කරන අනාවැකිමය රාමුගත කිරීම, ලෝකය ආර්මගෙදොන් වෙත ගෙන යන බල තුන මත පදනම් වී ඇත.

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.

Vapupuri vaviri veBhabhele neBhabhironi vanoratidza hunhu hwechiporofita hweBhabhironi yemazuva ano. Vapupuri vaviri ivavo vanotaura nezvekuzvikudza kwomutungamiri weupapa, anozviti muKristu uye anozvigadza mutembere yaMwari, achizviti ndiye Mwari. Vapupuri vaviri ivavo vanoratidzawo kuwa kwake kwokupedzisira. Kuzvikwidziridza kwapapa nokuwa kwake kwokupedzisira, sezvinomiririrwa muzviratidzo zvitatu zveBhabhironi, ndizvo zvinomisikidza chiratidzo chenhoroondo yechiporofita.

> 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.

> Uye panguva idzodzo vazhinji vachamukira mambo wokumaodzanyemba; uye vapambi vavanhu vako vachazvikudza kuti vasimbise chiratidzo; asi vachaparara. Danieri 11:14.

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

Emasikweni lalandzelako sitawuchubeka nekucabangela kwetfu ngekubonakaliswa lokutsatfu kweBhabhiloni.

> 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.

> Ndipo ndakanzwa rimwe izwi richibva kudenga richiti, Budai maari, imi vanhu vangu, kuti murege kugovana muzvivi zvake, uye kuti murege kugamuchira pamatambudziko ake. Nokuti zvivi zvake zvasvika kudenga, uye Mwari warangarira zvakaipa zvake. Muitirei sezvaakakuitirai, uye mumudzorere kaviri maererano namabasa ake; mumukombe waakazadza, muzadzei kwaari kaviri. Sezvaakazvikudza nokurarama mukunakirwa, saizvozvowo mumupei kutambudzwa nokuchema; nokuti anoti mumwoyo make, Ndinogara samambokadzi, handisi chirikadzi, uye handingambooni kuchema. Naizvozvo matambudziko ake achauya nezuva rimwe chete, rufu, nokuchema, nenzara; uye achapiswa zvachose nomoto; nokuti Ishe Mwari vanomutonga vane simba. Zvakazarurwa 18:4–8.

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