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# The Book of Daniel - Number Ninety-Four

Incwadi kaDaniyeli – Inani Lamashumi Asithoba Anesine

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

Ukutyhilwa KweSakhelo Sesiprofeto: Ukuqonda Amandla Amathathu Akhokelela eArmagedon

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.

Isakhelo sesiprofeto esasisetyenziswa nguWilliam Miller sasisesakhiweni samandla amabini atshabalalisayo, iRoma yobuhedeni ilandelwa yiRoma yobupopu. Isakhelo sesiprofeto esisetyenziswa yiFuture for America sisakhiwo samandla amathathu atshabalalisayo, iRoma yobuhedeni ilandelwa yiRoma yobupopu, yaye emva koko kulandele ubuProtestanti obuwexukileyo. Iimpawu ezintathu zokubonakala kweRoma ngala mandla mathathu atshabalalisayo enamba, irhamncwa, nomprofeti wobuxoki. Eso sakhelo saqatshelwa ngokubanzi ngenxa yokuchasana okwalethwa nxamnye nokukhanya kweendinyana ezintandathu zokugqibela zesahluko seshumi elinanye sikaDaniyeli, ezatyhilwayo ngexesha lesiphelo ngowe-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.

Imbonakalo ezimbini zokuqala zaseRoma zichaza ukwakheka kwesiprofeto kweRoma yanamhlanje, eyimbonakalo yesithathu neyokugqibela yaseRoma. IRoma yanamhlanje ichaza isakhiwo samandla okugqibela anobuthathu obutshutshisayo eemihla yokugqibela. Ezinxulumene ngokusondeleyo, kodwa zahlukile ngokucacileyo, zezi imbonakalo ezintathu zeBhabheli. Eyokuqala yayiyiBhabheli kaNimrodi. Eyesibini yayiyiBhabheli kaNebhukadenetsare noBheleshatsare. Ngokudibeneyo, abo bangqina babini besiprofeto bachaza iimpawu zesiprofeto zeBhabheli yanamhlanje. Nangona kwelinye inqanaba iRoma yanamhlanje neBhabheli yanamhlanje ziyinto enye, imbonakalo ezintathu zeBhabheli zichaza ukuwa kokugqibela kweBhabheli, nekratshi lomntu wesono.

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.

Ukuwa kweBhabheli ngumxholo omkhulu nocacileyo kwisiprofeto seBhayibhile, ngokunjalo nokuzidla kukapopu waseRoma. Kwisahluko seshumi elinesixhenxe seSityhilelo, omnye weengelosi ezithulula izibetho ezisixhenxe zokugqibela uza ngenjongo ethile yokuchaza ngokucacileyo umgwebo weBhabheli, ongolunye uvakaliso lokuwa kwalo.

> 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.

> Kwaza kweza omnye weengelosi ezisixhenxe ezazineengqayi ezisixhenxe, wathetha nam, esithi kum, Yiza apha; ndikubonise umgwebo welo henyukazi likhulu lihleli phezu kwamanzi amaninzi; athe ookumkani bomhlaba benza nalo uhenyuzo, nabemi bomhlaba banxiliswe yiwayini yohenyuzo lwalo. Wandisa ndasemoyeni entlango; ndabona umfazi ehleli phezu kwerhamncwa elibomvu krwe, lizele ngamagama okunyelisa, lineentloko ezisixhenxe neempondo ezilishumi. ISityhilelo 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 kukubonisa uYohane isigwebo somfazi obhalwe ebunzini bakhe ukuthi, “IMFIHLAKALO IBABHELONI.”

> 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.

> Yaye loo mfazi wayembathiswe ngemfusa nangengqombela, ehonjiswe ngegolide namatye anqabileyo neeperile, ephethe indebe yegolide esandleni sakhe, izele zizikizi nobumdaka bohenyuzo bakhe. Kwaye ebunzini lakhe kwakubhalwe igama, IMFIHLAKALO, IBHABHILONI ENKULU, UNINA WAMAHENYUKAZI NEZIKIZI ZOMHLABA. Ndaza ndabona loo mfazi enxilile ligazi labangcwele, nangegazi lamangqina kaYesu; ndathi ndakumbona, ndamangaliswa kukumangala okukhulu. ISityhilelo 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.

Isixhobo sezopolitiko zehlabathi esisetyenziswa ngupopu ngemihla yokugqibela ukutshutshisa abo abagqala njengabanyelisi bokholo simelwe “lirhamncwa elibomvu krwe, lizele ngamagama onyeliso, lineentloko ezisixhenxe neempondo ezilishumi.” Inyaniso yokuba ehleli phezu kwerhamncwa ibonisa ukuba nguye olawula irhamncwa, njengoko umkhweli elawula ihashe.

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

> Kwaye umfazi ombonileyo nguloo mzi mkhulu, olawulayo phezu kweekumkani zomhlaba. ISityhilelo 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.

“irhamncwa ebomvu ngokubomvu eneentloko ezisixhenxe neempondo ezilishumi” yiRoma yanamhlanje, yaye imele ulwakhiwo lwezopolitiko nezelizwe olusetyenziswa ngumfazi xa etshutshisa abathembekileyo bakaThixo ngemihla yokugqibela. Umfazi yiBhabhiloni yanamhlanje, isixeko esikhulu esenza uhenyuzo size silawule phezu kookumkani bomhlaba. Izibonakaliso ezibini zokuqala zeBhabhiloni, ezimelwe yiBhabeli kwiGenesis isahluko seshumi elinanye, nayiBhabhiloni kuDaniyeli izahluko zesine nesesihlanu, zichaza ikratshi nokuwa kweBhabhiloni yanamhlanje ngemihla yokugqibela. Umfazi ogwetywayo kwiSityhilelo isahluko seshumi elinesixhenxe yiBhabhiloni yanamhlanje, yaye irhamncwa alilawulayo yiRoma yanamhlanje. Wenze uhenyuzo nookumkani, yaye kunye bona bayinyama-nye.

> 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.

> Ngenxa yoko indoda iya kumshiya uyise nonina, inamathele emfazini wayo; yaye baya kuba nyama-nye. Genesis 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.

Nangona beyinto enye, iinxalenye ezithile zesiprofeto zeRoma yanamhlanje neBhabheli yanamhlanje zahlulwa zodwa eLizwini likaThixo. Ibali leBhabheli yanamhlanje, njengoko limiselwe ngamangqina amabini eBhabheli neBhabheloni, limalunga nekratshi layo, nokuwa kwayo kokugqibela. Kwiivesi ezintandathu zokugqibela zikaDaniyeli ishumi elinanye, ukumkani wasemntla usetyenziswa ukumela upopu. Upopu waseRoma ngummeli kaSathana wasemhlabeni.

> “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 kufunyanwe iinzuzo neembeko zeli hlabathi, ibandla lakhokelelwa ekubeni lifune ubabalo nenkxaso yamadoda amakhulu omhlaba; yaye ekubeni ngaloo ndlela lalimlahlile uKristu, laqhutyelwa ekubeni linikele ukuthembeka 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.

USathana wayenqwenela ukuba nguThixo, yaye umnqweno wakhe wawukukuthabatha iitrone zikaThixo zopolitiko nezonqulo.

> 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.

> Hayi indlela owiswe ngayo ezulwini, wena Lusifa, nyana wokusa! Hayi indlela ogawulwe ngayo, wawiselwa emhlabeni, wena ubuwathoba amandla iintlanga! Kuba uthe entliziyweni yakho, Ndiya kunyuka ndiye ezulwini, ndiphakamise itrone yam ngaphezu kweenkwenkwezi zikaThixo; ndiya kuhlala phezu kwentaba yebandla, emacaleni asentla; ndiya kunyuka ngaphezu kweendawo eziphakamileyo zamafu; ndiya kufana naLowo uPhezukonke. 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.”

USathana wayenqwenela ukuphakamisa itrone yakhe (engumfuziselo wolawulo lobukumkani), “ngaphezu kweenkwenkwezi zikaThixo.” Iinkwenkwezi zikaThixo zingelosi, yaye zimela izixhobo zolawulo lukaThixo. USathana wayenqwenela “kananjalo” ukuhlala “phezu kwentaba yebandla, emacaleni asentla.” Ibandla liCawa, yaye likuYerusalem, ekumacaleni asentla. Ukuhlala etroneni “emacaleni asentla,” kukuba ngukumkani wasentla. UKristu nguKumkani wokwenyaniso waseMantla, okwangulo nguKumkani phezu kolawulo lukaThixo. USathana wayenqwenela “ukufana nOyena Uphakamileyo.”

> 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.

> Ingoma neNdumiso yoonyana bakaKora. Mkhulu uYehova, yaye ufanelwe kukudunyiswa kakhulu emzini kaThixo wethu, entabeni yobungcwele bakhe. Intle ngendawo emi kuyo, iluvuyo lwehlabathi lonke, yintaba yeZiyon, emacaleni asentla, umzi woKumkani omkhulu. UThixo uyaziwa ezingxandeni zawo njengendawo yokusabela. INdumiso 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.

Ummeli wasemhlabeni kaSathana ngubhishophu waseRoma (upopu). Kwiivesi ezintandathu zokugqibela zikaDaniyeli ishumi elinanye, ukuvuka nokuwiswa kokugqibela kopopu waseRoma kubonakaliswa, yaye apho upopu umelelwe njengokumkani wasentla. Uyintloko yebandla lamaKatolika, yaye igama elithi “katolika” lithetha ukuba likawonkewonke, okanye lelasehlabathini lonke. Ukuze uSathana enze umgunyathi wezihlalo zobukumkani ezimbini zikaKristu (ezopolitiko nezonqulo), uSathana wadala ibandla lamaKatolika ngenjongo yokuba abe nenkqubo yonqulo yehlabathi liphela xa eqalisa ukuzenza uKristu ngemihla yokugqibela.

> “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.

> “Olu nxulumaniso phakathi kobuhedeni nobuKristu lwakhokelela ekuphuhlisweni ‘komntu wesono’ owaxelwa kwangaphambili sisiprofeto njengochasa uThixo, eziphakamisa ngaphezu koThixo. Loo nkqubo inkulu yonqulo lobuxoki yincopho yobugcisa bamandla kaSathana—ilitye lesikhumbuzo lemizamo yakhe yokuzihlalisa etroneni ukuze alawule ihlabathi ngokwentando yakhe.” Imbambano Enkulu, 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.

USathana wakha inkqubo yonqulo yehlabathi liphela, kwakunye nolwakhiwo lwezopolitiko lwehlabathi liphela, ngenjongo yokulinganisa ngobuqhophololo izihlalo zobukhosi ezimbini zegunya ahleli kuzo uKumkani wokwenyaniso waseMntla. Ookumkani abalishumi beSityhilelo ishumi elinesixhenxe, athi ihenyukazi lenze nabo uhenyuzo lize libalawule ngemihla yokugqibela, bamele irhamncwa elineentloko ezisixhenxe neempondo ezilishumi, elilawulwa ngumfazi obhalwe ebunzini lakhe igama elithi BHABHILONI. Kwisahluko seshumi elinesixhenxe ookumkani abalishumi “baya kulithiya ihenyukazi, balenze lihluthe lize, bayidle inyama yalo, balitshise ngomlilo.” Ngaloo ndlela, umgwebo walo uyaboniswa. Iimbonakaliso ezintathu zeBhabhiloni zichaza ukuwa kokugqibela kweBhabhiloni. Iimbonakaliso ezintathu zeRoma zichaza ulwakhiwo lwezopolitiko alulawulayo.

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 yeengelosi ezintathu yeSityhilelo isahluko seshumi elinesine ijolise ekuweni kokugqibela kweBhabheli yanamhlanje, kanye njengoko kusenza noDaniyeli isahluko seshumi elinanye, iindinyana zamashumi amane anesine nezamashumi amane anesihlanu. Ukuwa kwayo kokugqibela kubhekiselwe kuso kwisahluko seshumi elinesixhenxe seSityhilelo, kodwa kuchazwe nangakumbi ngokweenkcukacha kwisahluko seshumi elinesibhozo. Inkcazo kaDaniyeli ishumi elinanye yokuwa kokugqibela kweBhabheli yanamhlanje, ihamba kunye nomfanekiso weengelosi ezintathu zesahluko seshumi elinesine, kwakunye nenkcazo yezahluko zeshumi elinesixhenxe neshumi elinesibhozo yokokuwa kokugqibela, imele idityaniswe ndawonye, umgca phezu komgca. KuDaniyeli ishumi elinanye, ukuwa kokugqibela kweBhabheli yanamhlanje kuchongwa njengokwenzeka xa ingafumani ncedo.

> 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.

> Yaye uya kuzimisa iintente zebhotwe lakhe phakathi kweelwandle, entabeni engcwele enobuqaqawuli; kanti ke uya kufika esiphelweni sakhe, kungabikho bani wokumnceda. Daniyeli 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.

Kwivesi elilandelayo uMikayeli uyasuka eme, lize ixesha lovavanyo lomntu lifike esiphelweni. Ivesi liqala ngokuthi, “Ngelo xesha.” Xa iBhabheli yanamhlanje isiwa, ixesha lovavanyo lomntu liyavalwa, yaye yena ufa eyedwa. Ingelosi yesithathu ichaza ukuvalwa kwexesha lovavanyo kuba ichaza ukuba ihlabathi lahlulwe laba ziindidi ezimbini zabantu, abo banophawu lwerhamncwa nabo banetywina likaThixo. Ngelo xesha, ingqumbo kaThixo ithululelwa phezu kweBhabheli yanamhlanje, naphezu kwabo bamkele uphawu lwegunya layo.

> 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.

> Yaza isithunywa sesithathu sabalandela, sisithi ngezwi elikhulu, Ukuba kukho nabani na onqula irhamncwa nomfanekiso waso, aze amkele uphawu lwalo ebunzini bakhe, okanye esandleni sakhe, lowo uya kusela iwayini yomsindo kaThixo, egalelwe ingaxutywanga endebeni yengqumbo yakhe; yaye uya kuthuthunjiswa ngomlilo nesulfure phambi kweengelosi ezingcwele, naphambi kweMvana: nomsi wentuthumbo yabo uya kunyuka kuse kuwo onke amaphakade; yaye abanakuphumla emini nasebusuku, abo banqula irhamncwa nomfanekiso waso, nabo bonke abamkela uphawu lwegama laso. Nantsi ke inyamezelo lwabangcwele: naba abagcina imithetho kaThixo, nokholo lukaYesu. ISityhilelo 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.

KwiSityhilelo isahluko seshumi elinesibhozo, ukugwetywa kwehenyukazi enkulu kubonakaliswa njengogwetyo oluqhubekeka ngokwezigaba oluqala kumthetho weCawa osondelayo, xa ilizwi lesibini libizela omnye umhlambi kaThixo ukuba uphume eBhabheli. Ngevesi yamashumi amabini ananye, ukuphela kwexesha lovavanyo kuyaphawulwa, ngaloo ndlela kuchazwa ukuba ixesha elisusela kumthetho weCawa osondelayo eUnited States kude kube nguMikayeli esukuma, lilixesha apho kugqityezelwa ukugwetywa kweBhabheli yanamhlanje, ngexesha lentshutshiso enkulu.

> 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.

> Yaye ingelosi enamandla yathabatha ilitye elinjengelitye lokusila elikhulu, yaliphosa elwandle, isithi, Ngokunjalo ke iBhabheli, eso sixeko sikhulu, siya kuphoswa phantsi ngamandla amakhulu, singabi sabonwa kwakhona naphakade. Nelizwi lababethi behadi, neleemvumi, nelabavutheli bemibhobho, nelabavutheli bamaxilongo, alisayi kuva kwakhona naphakade kuwe; kungekho mqambi wakowuphi na umsebenzi aya kufunyanwa kuwe kwakhona; nesandi selitye lokusila asisayi kuva kwakhona naphakade kuwe; Nokukhanya kwesibane akusayi kuphinde kukhanye kuwe naphakade; nelizwi lomyeni nelomtshakazi alisayi kuva kwakhona naphakade kuwe: ngokuba abarhwebi bakho babengababekekileyo behlabathi; ngokuba zonke iintlanga zalahlekiswa bubugqwirha bakho. Kwaye kuye kwafunyanwa igazi labaprofeti, nelabangcwele, nelabo bonke ababuleweyo emhlabeni. IsiTyhilelo 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.

Ukuphoswa phantsi kwelitye, ukuthuliswa kweemvumi nabasebenzi, ukucinywa kwesibane, nokuthuliswa kwamazwi omtshakazi nomyeni, konke oku zizimvo ezithatyathwe kwiTestamente eNdala ezimela ukuvalwa kwexesha lovavanyo.

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).

Xa uDaniyeli isahluko seshumi elinanye, sibekwe ngokwesiprofeto phezu kweSityhilelo izahluko zeshumi elinesithathu neshumi elinesine, aze ke loo macandelo mabini abekwe phezu kwezahluko zeshumi elinesixhenxe neshumi elinesibhozo zeSityhilelo, sifumana imigca emithathu yesiprofeto ethi, phakathi kwezinye iinyaniso, imele ukuwa kokugqibela kweBhabheli yanamhlanje. Ngamnye kule migca mithathu umele elinye kula magunya amathathu aphindwe kathathu akhokela ihlabathi eArmagedon. UDaniyeli isahluko seshumi elinanye uchaza irhamncwa (upopu). ISityhilelo izahluko zeshumi elinesithathu neshumi elinesine ziveza imbali efanayo, kodwa ngokwembono yomprofeti wobuxoki (iUnited States). ISityhilelo izahluko zeshumi elinesixhenxe neshumi elinesibhozo zichaza kwaloo mgca mnye wesiprofeto, kodwa imbali emelwe apho ijolise kwinamba (iUnited 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.

Ngamnye wemigca emithathu iqala ngexesha lokuphela ngo-1798. Ivesi yamashumi mane kaDaniyeli isahluko seshumi elinanye iqala ngamazwi athi, “Ke ngexesha lokuphela.” “Ixesha lokuphela” ekuqaleni kwevesi ngu-1798, yaye xa ivesi yazaliseka ngo-1989, nayo yayili “xesha lokuphela,” kuba uYesu ubonisa isiphelo ngesiqalo xa enqwenela ukubeka utyikityo lwaKhe phezu kwenyaniso ebalulekileyo. USister White usazisa ukuba isahluko seshumi elinesithathu seSityhilelo naso siqala ngo-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.

> “Kwaye xa ubuPapasi, buhluthwe amandla abo, bunyanzelekile ukuba buyeke intshutshiso, uYohane wabona amandla amatsha enyuka ukuze avakalise kwakhona ilizwi lenamba, aze aqhubele phambili kwaa msebenzi mnye ukhohlakeleyo nowokunyelisa. La mandla, awokugqibela aza kulwa nxamnye nebandla nomthetho kaThixo, afanekiselwa lirhamncwa elineempondo ezinjengezemvana.” 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.

Umgca wesiprofeto oqala kwivesi yamashumi amane kaDaniyeli ishumi elinanye ngonyaka we-1798, uyaqhubeka de kuvalwe ixesha lovavanyo lwabantu xa uMikayeli esukuma. Umgca wesiprofeto oqala ngowe-1798, “xa ubuPapa, buhluthwe amandla abo, banyanzelwa ukuba buyeke intshutshiso,” uphela xa ingqumbo kaThixo ithululwa phezu kwabo bamkele “uphawu” lwegunya lobupapa. KwiSityhilelo isahluko seshumi elinesixhenxe, xa ingelosi isiza kuYohane ukuba imbonise umgwebo wehenyukazi lobupapa, uYohane uthwalwa asiwe kanye esiphelweni “sentlango,” emele imbali yomnyaka wama-538 kuse kuma-1798. Ebekwe ngokwasemoyeni ngowe-1798, uYohane ubhala umgwebo weBhabhiloni yale mihla, oqala ngelizwi lesibini leSityhilelo ishumi elinesibhozo, elazisa ukuba ubuPapa buzalise indebe yexesha lalo lovavanyo, yaye umgwebo walo uqhubeka de kuvalwe ixesha lovavanyo xa ilitye lokusila liphoswa elwandle.

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.

Umgca ngomgca, le migca mithathu ichaza ukuwa kokugqibela kweBhabheli yanamhlanje, ethe yahenyuza nookumkani baseRoma yanamhlanje. UDaniyeli ishumi elinanye ulingqina lobupopu, obumelwe njengokumkani wasemantla. ISityhilelo ishumi elinesithathu neshumi elinesine singqina ngomprofeti wobuxoki, yaye izahluko zeshumi elinesixhenxe neshumi elinesibhozo zingqina ngendima yenamba (ookumkani abalishumi). Isakhelo sesiprofeto esisetyenziswa yiFuture for America sisekelwe kumagunya amathathu akhokela ihlabathi eArmagedon.

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.

Amangqina amabini aseBhabheli naseBhabheli enkulu achaza iimpawu zesiprofeto zeBhabheli yale mihla. La mangqina mabini athetha ngokuzingca kwenkokeli yobupopu, ezibanga ukuba ingumKristu ize ihlale etempileni kaThixo, ibe izibhengeze njengoThixo. La mangqina mabini kananjalo achaza ukuwa kwayo kokugqibela. Ukuziphakamisa kukapopu nokuwa kwakhe kokugqibela, njengoko kumelwe ziimbonakaliso ezintathu zeBhabheli, kuko okumisela umbono wembali yesiprofeto.

> 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.

> Ke kaloku ngaloo maxesha abaninzi baya kusukuma bachase ukumkani wasezantsi; kwanabaphangi babantu bakowenu baya kuzikhukhumeza ukuze bamise umbono; kodwa baya kuwa. Daniyeli 11:14.

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

Siya kuqhubeka ekuqwalaseleni kwethu ukubonakaliswa okuthathu kweBhabheli kwinqaku elilandelayo.

> 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.

> Ndaza ndeva elinye izwi liphuma ezulwini, lisithi, Phumani kuyo, bantu bam, ukuze ningabi ngababelana ngezono zayo, nize ningamkeli nezibetho zayo. Kuba izono zayo zifike zaya kutsho ezulwini, waza uThixo wakhumbula ubugwenxa bayo. Yibuyekezeni kwangoko njengokuba yona yanibuyekeza, niphindaphinde kabini kuyo ngokwemisebenzi yayo; endebeni eyayizalise yona, yizaliseleni kabini. Njengokuba yazizukisa, yaza yaphila ngokuzonwabisa okugqithisileyo, yinikeni kwangako intuthumbo nesijwili; kuba ithi entliziyweni yayo, Ndihleli ndingukumkanikazi, andingomhlolokazi, yaye andisayi kuze ndibone sijwili. Ngenxa yoko izibetho zayo ziya kufika ngemini enye, ukufa, nesijwili, nendlala; yaye iya kutshiswa iphele ngomlilo; kuba unamandla uYehova uThixo oyigwebayo. ISityhilelo 18:4–8.

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