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# The Book of Daniel - Number Ninety-Four

Danyýel kitaby — Doksan dördünji bölüm

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

Pygamberlik Çarçuwasyny Aýan Etmek: Armageddona Getirýän Üç Esse Güýçlere Düşünmek

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.

William Miller tarapyndan ulanylan pygamberlik gurluşy butparaz Rimiň we onuň yzysüre papalyk Rimiň iki weýran ediji güýjüniň gurluşydy. Future for America tarapyndan ulanylýan pygamberlik gurluşy bolsa, butparaz Rimiň, onuň yzysüre papalyk Rimiň, soňra hem imandan dönen protestantizmiň üç weýran ediji güýjüniň gurluşydyr. Rimiň üç görnüşi aždarhanyň, haýwanyň we ýalançy pygamberiň şol üç weýran ediji güýjüdir. Şol gurluş, 1989-njy ýylda ahyrzamanyň wagtynda möhri açylan Daniýel kitabynyň on birinji babyndaky soňky alty aýatyň nuruna garşy getirilen garşylyk arkaly uly ölçegde ykrar edildi.

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.

Rimiň ilkinji iki ýüze çykyşy häzirki zaman Rimiň, ýagny Rimiň üçünji we soňky ýüze çykyşynyň pygamberlik düzümini kesgitleýär. Häzirki zaman Rim soňky günleriň ahyrky üç esse yzarlayıjy güýjüniň gurluşyny ýüze çykarýar. Munuň bilen ýakyn baglanyşykly, emma anyk tapawutly bolan zat Babylonyň üç ýüze çykyşydyr. Birinjisi Nimrodyň Babelidi. Ikinjisi Nebukadnesaryň we Belşasaryň Babylonydy. Şol iki pygamberlik şaýady bilelikde häzirki zaman Babylonyň pygamberlik häsiýetlerini kesgitleýär. Her näçe bir derejede häzirki zaman Rim bilen häzirki zaman Babylon bir bitewi gurluş bolsa-da, Babylonyň üç ýüze çykyşy Babylonyň ahyrky ýykylşyny we günä adamsynyň tekepbirligini görkezýär.

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.

Wawilonyň ýykylmagy, edil Rimiň papasynyň tekepbirligi ýaly, Mukaddes Kitap pygamberliginde giň we anyk bir mowzukdyr. Ylham kitabynyň on ýedinji babynda ýedi soňky belany dökýän perişdelerden biri gelip, Wawilonyň hökmini aýratynlykda görkezýär; bu hem onuň ýykylmagynyň başga bir beýan edilişidir.

> 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.

> Ýedi käsäniň eýesi bolan ýedi perişdäniň biri gelip, meniň bilen gepleşdi-de, maňa şeýle diýdi: «Bu ýere gel; men saňa köp suwlaryň üstünde oturan uly jelep aýalyň höküm edilşini görkezjek; ýer ýüzüniň patyşalary onuň bilen zyna etdiler, ýer ýüzünde ýaşaýanlar bolsa onuň zynasynyň şerabyndan serhoş boldular». Şeýlelik bilen, ol meni Ruh arkaly çöle alyp gitdi; men hem al reňkli, küfür atlaryndan doly, ýedi kellesi we on şahasy bolan bir haýwanyň üstünde oturan bir aýaly gördüm. Ylham 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.

Perişdäniň işi, maňlaýynda “SYRLY BABYLON” diýlip ýazylan aýalyň hökümüni Ýahýa görkezmekden ybaratdyr.

> 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.

> Aýal gyrmyzy we al reňkli eşiklere beslenipdi; altyn, gymmat bahaly daşlar we merjenler bilen bezelipdi; onuň elinde bolsa ahlaksyzlygynyň nejislikleri we ýigrençli zatlary bilen doly bir altyn käse bardy. Onuň maňlaýynda şeýle bir at ýazylgydy: SYR, BEÝIK WAWILON, JYHANYŇ JELEPLERINIŇ WE ÝIGRENÇLI ZATLARYNYŇ ENESI. Men şol aýaly mukaddesleriň ganyndan we Isanyň şaýatlarynyň ganyndan serhoş bolan halda gördüm; men ony görenimde, örän uly haýran galma bilen haýrana galdym. Ylham 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.

Soňky günlerde papalygyň öz bidgatçy hasap edýänlerini yzarlamak üçin ulanýan geosyýasy enjamy “küfür atlaryndan doly, ýedi kelleli we on şahly gyzyl reňkli bir haýwan” bilen şekillendirilýär. Onuň haýwanyň üstünde münüp oturmagy, at münýäniň ata erk edişi ýaly, onuň şol haýwana gözegçilik edýändigini görkezýär.

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

> Saňa görnen aýal ýer ýüzüniň patyşalarynyň üstünden höküm sürýän şol uly şäherdir. Ylham 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.

“Ýedi başly, on şahly gyrmyzy reňkli wagşy haýwan” häzirki zaman Rimidir we soňky günlerde aýalyň Hudaýa sadyk bolanlary yzarlamagynda peýdalanýan geosyýasy gurluşyny aňladýar. Aýal häzirki zaman Wawilondyr, zyna edýän we ýer ýüzüniň patyşalarynyň üstünden höküm sürýän beýik şäherdir. Gelip çykyş kitabynyň on birinji babyndaky Babel hem-de Danyýel kitabynyň dördünji we bäşinji baplaryndaky Wawilon arkaly şekillendirilen Wawilonyň ilkinji iki ýüze çykyşy, soňky günlerde häzirki zaman Wawilonyň tekepbirligini we ýykylşyny beýan edýär. Ylham kitabynyň on ýedinji babynda höküm edilýän aýal häzirki zaman Wawilondyr, onuň höküm sürýän wagşy haýwany bolsa häzirki zaman Rimidir. Ol patyşalar bilen zyna etdi, olar bilelikde bir ten boldular.

> 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.

> Şonuň üçin adam öz atasyny we enesini taşlap, aýalyna ýapyşar; olar bir ten bolarlar. Gelip çykyş 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.

Olar bir bolsa-da, häzirki Rimiň we häzirki Wawilonyň käbir pygamberlik unsurlary Hudaýyň Sözünde aýratyn görkezilýär. Babeliň we Wawilonyň iki şaýadynyň tassyklaýşy ýaly, häzirki Wawilonyň hekaýasy onuň tekepbirligi we ahyrky ýykylşy hakyndadyr. Daniýel on birinji babyň soňky alty aýatynda demirgazygyň patyşasy papalygy alamatlandyrmak üçin ulanylýar. Rim papasy Şeýtanyň ýer ýüzündäki wekili bolup durýar.

> “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.

> “Dünýewi peýdalary we hormat-mertebeleri üpjün etmek üçin, ybadathana dünýäniň beýik adamlarynyň goldawyny we goldamagyny gözlemäge ugrukdyryldy; şeýlelik bilen Mesihi ret edip, ol Şeýtanyň wekili bolan — Rimiň ýepiskopyna — tabynlyk görkezmäge iteklendi.” Beýik Göreş, 50.

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

Şeýtan Hudaý bolmagy isledi, onuň arzuwy bolsa Hudaýyň syýasy we dini tagtlaryny eýelemekdi.

> 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.

> Eý, daň ýyldyzy, ertiriň ogly, sen asmandan nähili ýykyldyň! Milletleri gowşadan sen, ýere nähili ýykdyryldyň! Çünki sen ýüregiňde: «Men asmana çykararyn, tagtymy Hudaýyň ýyldyzlaryndan ýokary galdyraryn; ýygnagyň dagynda hem, demirgazygyň çetlerinde hem oturaryn; bulutlaryň belentliklerinden ýokary çykararyn; iň Beýik ýaly bolaryn» diýipdiň. Işaýa 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.”

Şeýtan öz tagtyny (ol şalyk häkimiýetiniň nyşanydyr) “Hudaýyň ýyldyzlarynyň üstüne” götermek isledi. Hudaýyň ýyldyzlary perişdelerdir we Hudaýyň hökümetiniň düzüm-mehanizmini aňladýar. Şeýtan “şeýle hem” “jemagatyň dagynda, demirgazygyň taraplarynda” oturmagy isledi. Jemagat Ybadathana bolup, ol demirgazygyň taraplarynda ýerleşýän Iýerusalimdedir. “Demirgazygyň taraplarynda” tagtda oturmak — demirgazygyň patyşasy bolmakdyr. Mesih demirgazygyň hakyky Patyşasydyr; Ol şol bir wagtyň özünde Hudaýyň hökümetiniň hem Patyşasydyr. Şeýtan “iň Beýik ýaly bolmagy” isledi.

> 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.

> Kora ogullary üçin aýdym we zebur. Reb beýikdir we biziň Hudaýymyzyň şäherinde, Onuň mukaddes dagynda örän öwgä mynasypdyr. Ýerleşişi bilen gözel, tutuş ýer ýüzüniň şatlygy bolan Siýon dagy, demirgazygyň taraplarynda, beýik Patyşanyň şäheridir. Hudaý onuň köşklerinde pena hökmünde tanalýandyr. Zebur 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.

Şeýtanyň ýer ýüzündäki wekili Rim episkopydyr (papa). Daniel kitabynyň on birinji babyndaky soňky alty aýatda Rim papasynyň soňky beýgelişi we heläkçiligi şekillendirilýär, ol ýerde papa demirgazygyň patyşasy hökmünde görkezilýär. Ol Katolik buthanasynyň başydyr, “katolik” sözi bolsa ähliumumy diýmegi aňladýar. Şeýtan Mesihiň iki tagtyna (syýasy we dini) galp meňzeşlik döretmek üçin, soňky günlerde Mesih bolup görünmegine başlanda, bütindünýä dini ulgamy bolan bolsun diýip, Katolik buthanasyny döretdi.

> “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.

> Butparazlyk bilen hristiançylygyň arasyndaky bu ylalaşyk pygamberlikde öňünden aýdylyşy ýaly, Hudaýa garşy çykýan we özüni Ondan ýokarda beýgeldýän “günä adamy”-nyň kemala gelmegine getirdi. Galp diniň şol ägirt uly ulgamy Şeýtanyň güýjüniň bir şedevridir — onuň öz erkine görä ýeri dolandyrmak üçin tagta çykmaga edýän synanyşyklarynyň ýadygärligidir. Uly göreş, 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.

Şeýtan, Hakyky Demirgazyk Patyşasynyň oturan häkimiýetiň iki tagtyny galplaşdyrmak maksady bilen, bütindünýä dini ulgamyny, şeýle hem bütindünýä syýasy gurluşyny gurdy. Ylhamyň on ýedinji babyndaky on patyşa — ahyrky günlerde jelep bilen zyna edýän we onuň tarapyndan dolandyrylýanlar — maňlaýynda BABYLON diýip ýazylan aýalyň höküm sürýän ýedi kelleli, on şahly haýwany aňladýar. On ýedinji bapda şol on patyşa “jelebi ýigrenerler, ony haraba we ýalaňaç ederler, onuň etini iýerler we ony ot bilen ýakarlar.” Şeýlelikde, onuň hökümi şekillendirilýär. Wawilonyň üç görnüşde ýüze çykmagy Wawilonyň iň soňky çöküşini görkezýär. Rimiň üç görnüşde ýüze çykmagy bolsa onuň höküm sürýän syýasy gurluşyny görkezýär.

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.

Ylhamyň on dördünji babyndaky üç perişdäniň habarlary häzirki döwrüň Babylonyň soňky ýykylşyna gönükdirilendir; edil şonuň ýaly, Danyýel kitabynyň on birinji baby, kyrk dördünji we kyrk bäşinji aýatlar hem şony beýan edýär. Onuň soňky ýykylşy Ylhamyň on ýedinji babynda hem agzalýar, emma ol on sekizinji babynda has-da anyk beýan edilýär. Danyýel on birinji babyň häzirki döwrüň Babylonyň soňky ýykylşyny şekillendirişi, on dördünji babyň üç perişdesiniň mysaly we on ýedinji hem-de on sekizinji baplaryň bu soňky ýykylşy suratlandyryşy bilen birlikde, setir üstüne setir getirilmeli. Danyýel on birinji babynda häzirki döwrüň Babylonyň soňky ýykylşy oňa hiç hili kömegiň berilmezligi bilen bolup geçýändigi hökmünde kesgitlenýär.

> 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.

> Ol deňizleriň arasynda şöhratly mukaddes dagda öz köşgüniň çadyrlaryny diker; emma ol öz soňuna ýeter, we oňa hiç kim kömek etmez. Daniýel 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.

Indiki aýatda Mikaýel turýar we adamyň synag möhleti tamamlanýar. Aýat: «Şol wagtda» diýmek bilen başlanýar. Häzirki zaman Bawilony ýykylanda, adamyň synag möhleti tamamlanýar, we ol ýalňyzlykda ölýär. Üçünji perişde synag möhletiniň tamamlanmagyny görkezýär, çünki ol dünýäniň adamlaryň iki toparyna bölünendigini görkezýär: haýwanyň nyşanyny alanlar we Hudaýyň möhürini alanlar. Şol wagtda Hudaýyň gazaby häzirki zaman Bawilonynyň üstüne, hem-de onuň häkimiýetiniň nyşanyny kabul edenleriň üstüne dökülýär.

> 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.

> Üçünji perişde olaryň yzyna düşüp, beýik ses bilen şeýle diýdi: Eger biri haýwana we onuň şekiline sežde edip, onuň tamgasyny maňlaýyna ýa-da eline kabul etse, şol hem Hudaýyň gaharynyň jamyna garyndysyz guýlan gazabynyň şerabyndan içer; ol mukaddes perişdeleriň huzurynda we Guzynyň huzurynda ot we kükürt bilen azaba duçar ediler. Olaryň azabynyň tüssäsi ebedibaky galýar; haýwana we onuň şekiline sežde edýänleriň hem-de onuň adynyň tamgasyny kabul edýänleriň gündizine-de, gijesine-de rahatlygy ýokdur. Ine, mukaddesleriň sabyry şundadyr; Hudaýyň buýruklaryny we Isanyň imanyny saklaýanlar şulardyr. Ylham 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.

Ylham kitabyň on sekizinji babynda beýik jelep aýalyň hökümi, Hudaýyň beýleki sürüsini Wawilondan çykmaga ikinji ses çagyrýan ýakyn wagtda geljek Ýekşenbe güni baradaky kanun bilen başlanýan, tapgyrlaýyn bir höküm hökmünde görkezilýär. Ýigrimi birinji aýata çenli synag möhletiniň ýapylşy bellenilýär; şeýlelikde, Amerikanyň Birleşen Ştatlarynda ýakyn wagtda geljek Ýekşenbe güni baradaky kanundan başlap, Mikaýyl ornundan turýança çenli dowam edýän döwrüň, uly yzarlama wagtynda häzirki zaman Wawilonyň höküminiň ýerine ýetirilýän wagt aralygydygy görkezilýär.

> 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.

> Soňra bir güýçli perişde uly degirmen daşyna meňzeş bir daşy göterip, ony deňze zyňdy-da, şeýle diýdi: «Beýik şäher Wawilon hem şunuň ýaly zorluk bilen ýykyljakdyr we indi asla tapylmaz. Saňa indi asla ne arfaçylaryň, ne sazandalaryň, ne tüýdükçileriň, ne-de surnaýçylaryň sesi eşidilmez; her nähili hünärden bolan hiç bir ussa hem indi sende tapylmaz; degirmen daşynyň sesi hem indi asla sende eşidilmez; Çyranyň ýagtylygy hem indi asla sende şöhle saçmaz; ýigidiň we gelniň sesi hem indi asla sende eşidilmez. Çünki seniň täjirleriň ýeriň beýikleri idiler; ähli milletler seniň jadygöýlügiň bilen azdyryldylar. Onuň içinden pygamberleriň, mukaddesleriň we ýer ýüzünde öldürilenleriň hemmesiniň gany tapyldy». Ylham 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.

Daşyň aşak okdarylmagy, sazandalaryň we işçileriň sesleriniň dymdyrylmagy, şemdanyň söndürilmegi, gelniň we giýewiň sesleriniň dymdyrylmagy — bularyň ählisi synag möhletiniň tamamlanmagyny aňladýan Köne Ähtden alnan beýannamalardyr.

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).

Danyýlyň on birinji baby pygamberlik taýdan Ylham kitabynyň on üçünji we on dördünji baplarynyň üstüne goýlanda, soňra-da şol iki bölek Ylham kitabynyň on ýedinji we on sekizinji baplarynyň üstüne goýlanda, biz beýleki hakykatlar bilen birlikde häzirki zamanyň Wawilonyň soňky ýykylşyny görkezýän pygamberligiň üç ugruny tapýarys. Şol üç ugruň her biri dünýäni Armageddona alyp barýan üç esse güýjüň birini aňladýar. Danyýlyň on birinji baby haýwany (papalygy) kesgitleýär. Ylham kitabynyň on üçünji we on dördünji baplary şol bir taryhy beýan edýär, ýöne galp pygamberiň (Amerikanyň Birleşen Ştatlarynyň) nukdaýnazaryndan. Ylham kitabynyň on ýedinji we on sekizinji baplary hem şol bir pygamberlik ugruny kesgitleýär, emma ol ýerde görkezilen taryh aždarha (Birleşen Milletler Guramasy) bilen baglanyşyklydyr.

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.

Üç çyzygyň her biri 1798-nji ýylda gutaryş döwründe başlanýar. Daniel kitabynyň on birinji babyndaky kyrkynjy aýat “Gutaryş döwründe” diýen sözler bilen başlanýar. Aýatyň başyndaky “gutaryş döwri” 1798-nji ýyldyr, we bu aýat 1989-njy ýylda ýerine ýetirilende-de ol hem “gutaryş döwri” boldy, çünki Isa möhüm bir hakykatyň üstüne Öz goluny goýmak isläninde, soňy başlanyş bilen suratlandyrýar. Waýt uýa bize Ylham kitabynyň on üçünji babyň hem 1798-nji ýylda başlanýandygyny habar berýär.

> “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.

> “Papanlyk öz güýjünden mahrum edilip, yzarlamany bes etmäge mejbur edilende, Ýahýa aždarhanyň sesini gaýtalap ýaňlandyrjak hem-de şol bir rehimsiz we Hudaýa dil ýetiriji işi dowam etdirjek täze bir güýjüň ýüze çykýandygyny gördi. Bu güýç — ybadathana we Hudaýyň kanuny bilen söweşjek iň soňky güýç — guzu meňzeş şahly bir wagşy haýwan bilen nyşanlandyryldy.” 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.

1798-nji ýylda Daniel 11-iň kyrkynjy aýatynda başlanýan pygamberlik ugry, Mikaýyl ýerinden galyp duranda adamzadyň synag möhleti ýapylýança dowam edýär. 1798-nji ýylda, “öz güýjünden mahrum edilen Papalyk yzarlamany bes etmäge mejbur edilende,” başlanýan bu pygamberlik ugry, papalyk häkimiýetiniň “nyşanyny” kabul edenleriň üstüne Hudaýyň gazaby dökülýän wagta çenli uzalýar. Ylham kitabynyň on ýedinji babynda, perişde Ýahýa papalyk jelebiň höküm edilşini görkezmek üçin onuň ýanyna gelende, Ýahýa 538-nji ýyldan 1798-nji ýyla çenli bolan taryhy aňladýan “çöliň” hut ahyryna alnyp gidilýär. Ruhy taýdan 1798-nji ýylda ýerleşdirilen Ýahýa, häzirki zaman Wawilonyň höküm edilşini ýazga geçirýär; bu höküm Ylham 18-iň ikinji sesi bilen başlanýar, ol hem papalygyň synag möhletiniň käsesini doldurandygyny yglan edýär, şondan soň onuň höküm edilşi degirmen daşy deňze zyňylýança, ýagny synag möhleti ýapylýança dowam edýär.

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.

Setir üstüne setir, bu üç setir häzirki Wawilonyň, häzirki Rimiň patyşalary bilen zina eden şol ahyrky ýykylşyny kesgitleýär. Daniýel on birde demirgazygyň patyşasy hökmünde görkezilen papalyga şaýatlyk edýär. Ylham kitaby on üç we on dört ýalan pygambere şaýatlyk edýär, on ýedi we on sekizinji baplar bolsa aždarhanyň (on patyşanyň) wezipesine şaýatlyk edýär. Future for America tarapyndan ulanylýan pygamberlik çarçuwasy dünýäni Armageddona alyp barýan üç güýje esaslanýar.

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.

Babel bilen Babylyň iki şaýady häzirki zaman Babylynyň pygamberlik häsiýetlerini anyklaýar. Ol iki şaýat özüni hristian diýip ykrar edýän, Hudaýyň ybadathanasynda orun alan we özüni Hudaý diýip yglan edýän papalyk ýolbaşçynyň tekepbirligi barada söz açýar. Şol iki şaýat onuň ahyrky ýykylyşyny hem anyklaýar. Babylyň üç görnüşde ýüze çykmagy arkaly şekillendirilişi ýaly, papanyň özüni beýgeltmegi we ahyrky ýykylyşy pygamberlik taryhynyň görnüşini berkidýär.

> 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.

> Şol döwürlerde günorta patyşasyna garşy köp adamlar baş götererler; şeýle hem seniň halkyňyň zorlukçylary görnüşi berkarar etmek üçin özlerini beýgeldiler; emma olar ýykylarlar. Daniýel 11:14.

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

Biz Babylonyň üç görnüşde ýüze çykyşyny indiki makalada hem seretmegimizi dowam etdireris.

> 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.

> Soňra men gökden başga bir sesi eşitdim; ol şeýle diýýärdi: «Ondan çykyň, eý Meniň halkym, onuň günälerine şärik bolmazyňyz ýaly we onuň betbagtçylyklaryndan paý almazlygyňyz ýaly. Çünki onuň günäleri göge çenli baryp ýetdi, Hudaý bolsa onuň etmişlerini ýatlady. Size nähili garşylyk eden bolsa, oňa hem şonuň ýaly gaýtaryň; eden işlerine görä oňa iki esse artdyryp beriň; onuň dolduran käsesinde oňa iki esse dolduryň. Özünü näçe şöhratlandyryp, näçe nepis ýaşaýyşda ýaşan bolsa, oňa şonça-da azap we hasrat beriň. Çünki ol öz ýüreginde: “Men şa aýaly hökmünde oturýaryn, dul dälirin, hiç wagt hasrat görmerin” diýýär. Şonuň üçin onuň betbagtçylyklary bir günde geler: ölüm, ýas we açlyk; ol otda bütinleý ýakylar. Çünki ony höküm edýän Reb Hudaý güýçlüdir». Ylham 18:4–8.

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