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# The Book of Daniel - Number Ninety-Four

Ìwé Dáníẹ́lì - Nọ́mbà Mẹ́rìnlélọ́gọ́rin àti Mẹ́rin

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

Ìṣípayá Ìtòlẹ́sẹẹsẹ Àsọtẹ́lẹ̀: Ìmòye Nípa Àwọn Agbára Mẹ́ta Tí Ń Darí Sí Armageddon

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.

Ètò àsọtẹ́lẹ̀ tí William Miller lò ni ìṣètò àwọn agbára méjì tí ń mú ìdahoro wá, ìyẹn Romu aláìsìn, tí Romu papal sì tẹ̀ lé e. Ètò àsọtẹ́lẹ̀ tí Future for America ń lò ni ìṣètò àwọn agbára mẹ́ta tí ń mú ìdahoro wá, ìyẹn Romu aláìsìn, tí Romu papal sì tẹ̀ lé e, lẹ́yìn náà sì ni Pọ́tẹ́sítáǹtì tí ó ti ṣọ̀tẹ̀. Àwọn ìfarahàn mẹ́ta Romu ni àwọn agbára mẹ́ta wọ̀nyí tí ń mú ìdahoro wá, ti dragoni, ẹranko náà, àti wòlíì èké. A mọ ìṣètò náà ní apá ńlá kan nípasẹ̀ ìtakò tí a mú wá sí ìmọ́lẹ̀ àwọn ẹsẹ̀ mẹ́fà ìkẹyìn ti Danieli orí kọkànlá, tí a ṣí sílẹ̀ ní àsìkò òpin ní ọdún 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.

Àwọn ìfarahàn méjì àkọ́kọ́ ti Róòmù ń ṣàfihàn àkópọ̀ àsọtẹ́lẹ̀ ti Róòmù òde-òní, ìfarahàn kẹta àti ìkẹyìn ti Róòmù. Róòmù òde-òní ń ṣàfihàn ètò agbára inúnibíni ìkẹyìn alápáta-mẹ́ta ti àwọn ọjọ́ ìkẹyìn. Ní ìbáṣepọ̀ tímọ́tímọ́, ṣùgbọ́n pẹ̀lú ìyàtọ̀ kedere, ni àwọn ìfarahàn mẹ́ta ti Bábílónì. Èkínní ni Bábélì ti Nimrodi. Èkejì ni Bábílónì ti Nebukadinésárì àti Bélṣásárì. Pa pọ̀, àwọn ẹlẹ́rìí àsọtẹ́lẹ̀ méjèèjì wọ̀nyí ń ṣàfihàn àwọn àbùdá àsọtẹ́lẹ̀ ti Bábílónì òde-òní. Bí ó tilẹ̀ jẹ́ pé ní ìpele kan Róòmù òde-òní àti Bábílónì òde-òní jẹ́ ohun kan náà, àwọn ìfarahàn mẹ́ta ti Bábílónì ń tọ́ka sí ìṣubú ìkẹyìn ti Bábílónì, àti ìgbéraga ènìyàn ẹ̀ṣẹ̀.

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.

Ìṣubú Bábílónì jẹ́ kókó-ọrọ̀ ńlá kan tí ó sì ṣe pàtó nínú àsọtẹ́lẹ̀ Bíbélì, bẹ́ẹ̀ ni ìgbéraga póòpù Róòmù pẹ̀lú. Nínú Ìṣípayá orí kẹtàlá-dín-lógún, ọ̀kan nínú àwọn áńgẹ́lì tí ń tú àwọn àjàkálẹ̀-àrùn méje ìkẹyìn jáde wá láti fi ìdájọ́ Bábílónì hàn ní pàtó, èyí tí ó jẹ́ ọ̀nà míràn láti sọ ìṣubú rẹ̀.

> 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.

> Ọ̀kan nínú àwọn áńgẹ́lì méje tí wọ́n ní àwọn àgọ̀ méje náà sì wá, ó bá mi sọ̀rọ̀, ó ní fún mi pé, Wá síhìn-ín; èmi yóò fi ìdájọ́ àgbèrè ńlá tí ó jókòó lórí ọ̀pọ̀lọpọ̀ omi hàn ọ́: ẹni tí àwọn ọba ayé ti bá ṣe àgbèrè, tí a sì ti fi wáìnì àgbèrè rẹ̀ mú àwọn olùgbé ayé yó. Nítorí náà ó gbé mi lọ nínú ẹ̀mí sí aginjù: mo sì rí obìnrin kan tí ó jókòó lórí ẹranko kan pupa ṣókòtò, tí ó kún fún àwọn orúkọ-ìsọ̀rọ̀-òdì sí Ọlọ́run, tí ó ní orí méje àti ìwo mẹ́wàá. Ìfihàn 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.

Iṣẹ́ angẹli náà ni láti fi ìdájọ́ obìnrin tí a kọ “ÌJÌNLẸ̀ BÁBÍLÓNÌ” sí iwájú orí rẹ̀ hàn Jòhánù.

> 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.

> A sì wọ obìnrin náà ní aṣọ àlùkò àti pupa scarlet, a sì fi wúrà àti òkúta iyebíye àti mútíárà ṣe é lọ́ṣọ̀ọ́; ó sì mú ife wúrà kan lọ́wọ́, tí ó kún fún àwọn ohun ìríra àti ìwà ẹlẹ́gbin àgbèrè rẹ̀: Orúkọ kan sì wà ní àkọsílẹ̀ sí iwájú orí rẹ̀ pé, ÀSÍRÍ, BÁBÍLÓNÙ ŃLÁ, ÌYÁ ÀWỌN ÀGBÈRÈ ATI ÀWỌN OHUN ÌRÍRA AYÉ. Mo sì rí obìnrin náà pé ó ti mutí yó ní ẹ̀jẹ̀ àwọn ẹni mímọ́, àti ní ẹ̀jẹ̀ àwọn ajẹ́rìíkú Jesu: nígbà tí mo sì rí i, mo yà á sí gidigidi. Ìfihàn 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.

Ẹ̀rọ ìṣèlú-àyé tí ipò póòpù ń lò ní àwọn ọjọ́ ìkẹyìn láti ṣe inúnibíni sí àwọn tí ó kà sí aládàámọ̀ ni a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí “ẹranko kan tí ó ní àwọ̀ pupa àlùkò, tí ó kún fún àwọn orúkọ ọ̀rọ̀-òdì sí Ọlọ́run, tí ó ní orí méje àti ìwo mẹ́wàá.” Òtítọ́ náà pé ó jókòó lórí ẹranko náà fi hàn pé òun ni ó ń ṣàkóso ẹranko náà, gẹ́gẹ́ bí ẹni tí ó gun ẹṣin ṣe ń ṣàkóso ẹṣin.

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

> Àti pé obìnrin tí ìwọ rí náà ni ìlú ńlá náà, tí ń jọba lórí àwọn ọba ayé. Ìfihàn 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.

“Ẹranko aláwọ̀ pupa pẹ̀lú orí méje àti ìwo mẹ́wàá” ni Róòmù òde-òní, ó sì ń ṣàpẹẹrẹ ètò àgbáyé-ìṣèlú tí obìnrin náà ń lò bí ó ti ń ṣe inúnibíni sí àwọn olóòtítọ́ Ọlọ́run ní àwọn ọjọ́ ìkẹyìn. Obìnrin náà ni Bábílónì òde-òní, ìlú ńlá náà tí ń ṣe àgbèrè, tí ó sì ń jọba lórí àwọn ọba ayé. Ìfarahàn méjì àkọ́kọ́ ti Bábílónì tí Bábélì nínú Genesisi orí kọkànlá, àti Bábílónì nínú Dáníẹ́lì orí kẹrin àti karùn-ún ṣàpẹẹrẹ, ń ṣàlàyé ìgbéraga àti ìṣubú Bábílónì òde-òní ní àwọn ọjọ́ ìkẹyìn. Obìnrin tí a dá lẹ́jọ́ nínú Ìfihàn orí kẹtàlá-dín-lọ́gbọ̀n ni Bábílónì òde-òní, ẹranko tí ó sì ń jọba lórí i ni Róòmù òde-òní. Ó ti ṣe àgbèrè pẹ̀lú àwọn ọba, wọn sì ti di ara kan pọ̀.

> 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.

> Nítorí náà, ọkùnrin yóò fi baba rẹ̀ àti ìyá rẹ̀ sílẹ̀, yóò sì so mọ́ aya rẹ̀ pẹkipẹki: àwọn méjèèjì yóò sì di ara kan náà. 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.

Bí wọ́n tilẹ̀ jẹ́ ọ̀kan, àwọn èròjà wòlíì kan pàtó nípa Róòmù òde-òní àti Bábílónì òde-òní ni a ya sọ́tọ̀ nínú Ọ̀rọ̀ Ọlọ́run. Ìtàn Bábílónì òde-òní, gẹ́gẹ́ bí a ti fi ìdí rẹ̀ múlẹ̀ nípasẹ̀ àwọn ẹlẹ́rìí méjì ti Bábélì àti Bábílónì, jẹ́ nípa ìgbéraga rẹ̀, àti ìṣubú ìkẹyìn rẹ̀. Nínú ẹsẹ̀ mẹ́fà ìkẹyìn ti Dáníẹ́lì mọ́kànlá, a lò ọba àríwá láti ṣàpẹẹrẹ ipò pápá. Póòpù Róòmù ni aṣojú Sátánì lórí ayé.

> “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.

> “Láti rí èrè àti ọlá ayé mú dájú, a mú ìjọ náà lọ láti wá ojú rere àti ìtìlẹ́yìn àwọn ọ̀gá ńlá ilẹ̀ ayé; àti nípa bẹ́ẹ̀, nígbà tí ó ti kọ Kristi sílẹ̀, a fà á wọ̀ láti fi ìgbọràn àti ìfaramọ́ fún aṣojú Satani—bísọ́ọ̀bù ti Róòmù.” The Great Controversy, 50.

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

Ṣátánì fẹ́ di Ọlọ́run, ìfẹ́-ọkàn rẹ̀ sì ni láti gba àwọn ìtẹ́ ìṣèlú àti ẹ̀sìn ti Ọlọ́run.

> 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.

> Bí o ti ṣubú láti ọ̀run tó, ìwọ Lúsífà, ọmọ òwúrọ̀! Bí a ti gé ọ lulẹ̀ sí ilẹ̀, ìwọ tí ń sọ àwọn orílẹ̀-èdè di aláìlera! Nítorí ìwọ ti wí nínú ọkàn rẹ pé, Èmi yóò gòkè lọ sí ọ̀run, èmi yóò gbé ìtẹ́ mi ga ju àwọn ìràwọ̀ Ọlọ́run lọ: èmi yóò tún jókòó lórí òkè àpéjọ, ní àwọn ẹ̀gbẹ́ àríwá: èmi yóò gòkè lọ ju ibi gíga àwọn ìkùukùu lọ; èmi yóò dàbí Ẹni Ọ̀gá-ògo-jùlọ. Isaiah 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.”

Sátánì fẹ́ láti gbé ìtẹ́ rẹ̀ ga (èyí tí í ṣe àmì ìṣàkóso ọba), “lókè àwọn ìràwọ̀ Ọlọ́run.” Àwọn ìràwọ̀ Ọlọ́run ni àwọn áńgẹ́lì, wọ́n sì dúró fún ẹ̀rọ ìṣàkóso ìjọba Ọlọ́run. Sátánì tún fẹ́ láti jókòó “lórí òkè ìpéjọ, ní apá ìhà àríwá.” Ìpéjọ náà ni Ìjọ, ó sì wà ní Jerúsálẹ́mù, èyí tí ó wà ní apá ìhà àríwá. Láti jókòó lórí ìtẹ́ ní “apá ìhà àríwá,” ni láti jẹ ọba àríwá. Kristi ni Ọba Àríwá tòótọ́, ẹni tí ó sì jẹ́ Ọba lórí ìjọba Ọlọ́run pẹ̀lú. Sátánì fẹ́ láti “dàbí Ẹni Gíga Jùlọ.”

> 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.

> Orin àti Sáàmù fún àwọn ọmọ Kora. Olúwa tóbi, ó sì yẹ gidigidi fún ìyìn ní ìlú Ọlọ́run wa, ní orí òkè mímọ́ rẹ̀. Lẹ́wà ní ipò rẹ̀, ayọ̀ gbogbo ayé, ni òkè Sioni, ní ẹ̀gbẹ́ àríwá, ìlú Ọba ńlá náà. A mọ Ọlọ́run nínú àwọn ààfin rẹ̀ gẹ́gẹ́ bí ibi ìsádi. Sáàmù 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.

Aṣojú Sátánì lórí ayé ni bíṣọ́ọ̀bù ti Róòmù (póòpù). Nínú ẹsẹ̀ mẹ́fà ìkẹyìn ti Dáníẹ́lì mọ́kànlá, a ṣàfihàn ìdìde àti ìṣubú ìkẹyìn ti póòpù Róòmù, àti níbẹ̀ ni a ti ṣojú rẹ̀ gẹ́gẹ́ bí ọba àríwá. Òun ni olórí ìjọ Kátólíìkì, àti ọ̀rọ̀ náà “kátólíìkì” túmọ̀ sí àgbáyé. Kí Sátánì lè ṣe àfarawé ìtẹ́ méjì ti Kírísítì (ìṣèlú àti ẹ̀sìn), Sátánì dá ìjọ Kátólíìkì sílẹ̀ fún ète pé kí ó ní ètò ẹ̀sìn kan tí ó bo gbogbo ayé nígbà tí yóò bẹ̀rẹ̀ àfihàn ara rẹ̀ gẹ́gẹ́ bí Kírísítì ní àwọn ọjọ́ ìkẹyìn.

> “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.

> “Àdàlù yìí láàárín ẹ̀sìn abọ̀rìṣà àti ẹ̀sìn Kristẹni yọrí sí ìdàgbàsókè ‘ẹni ẹ̀ṣẹ̀’ tí a ti sọ tẹ́lẹ̀ nínú àsọtẹ́lẹ̀ gẹ́gẹ́ bí ẹni tí ń tako tí ó sì ń gbé ara rẹ̀ ga ju Ọlọ́run lọ. Ètò ńláńlá yẹn ti ẹ̀sìn èké jẹ́ iṣẹ́-àtinúdá agbára Sátánì—àrá ìrántí àwọn ìsapá rẹ̀ láti jókòó lórí ìtẹ́ láti máa ṣàkóso ayé gẹ́gẹ́ bí ìfẹ́ ara rẹ̀.” 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.

Sátánì kọ́ ètò ẹ̀sìn àgbáyé kan, ó sì tún kọ́ àkóso òṣèlú àgbáyé kan, fún ète fífi àfọwọ́ṣe ṣe àwọn ìtẹ́ àṣẹ méjèèjì tí Ọba àríwá tòótọ́ jókòó lé. Àwọn ọba mẹ́wàá inú Ìfihàn orí kẹtàdínlógún, pẹ̀lú àwọn tí àgbèrè náà ń bá ṣe àgbèrè, tí ó sì ń jọba lórí ní ọjọ́ ìkẹyìn, dúró fún ẹranko náà tí ó ní orí méje àti ìwo mẹ́wàá, èyí tí obìnrin tí a kọ BABYLON sí iwájú orí rẹ̀ ń jọba lórí. Nínú orí kẹtàdínlógún, àwọn ọba mẹ́wàá náà “yóò kórìíra àgbèrè náà, wọ́n yóò sì sọ ọ́ di ahoro àti ìhòòhò, wọ́n yóò sì jẹ ẹran ara rẹ̀, wọ́n yóò sì fi iná sun ún.” Báyìí ni a ṣe fi ìdájọ́ rẹ̀ hàn. Àwọn ìfarahàn mẹ́ta ti Bábílónì ń tọ́ka sí ìṣubú ìkẹyìn Bábílónì. Àwọn ìfarahàn mẹ́ta ti Róòmù ń tọ́ka sí àkóso òṣèlú tí ó ń jọba lórí.

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.

Àwọn ìránṣẹ́ àwọn áńgẹ́lì mẹ́ta ti Ìfihàn orí kẹrìnlá sọ̀rọ̀ nípa ìṣubú ìkẹyìn Bábílónì òde-òní, gẹ́gẹ́ bí Dáníẹ́lì orí kọkànlá, ẹsẹ̀ mẹ́rìndínláàádọ́rin àti márùndínláàádọ́rin ṣe ṣe bẹ́ẹ̀ pẹ̀lú. A tọ́ka sí ìṣubú ìkẹyìn rẹ̀ nínú orí kẹtàdínlógún ti Ìfihàn, ṣùgbọ́n a túbọ̀ ṣe àlàyé rẹ̀ ní pàtó jù bẹ́ẹ̀ lọ nínú orí kejìdínlógún. Àwòrán tí Dáníẹ́lì kọkànlá fi hàn nípa ìṣubú ìkẹyìn Bábílónì òde-òní, pẹ̀lú àpèjúwe àwọn áńgẹ́lì mẹ́ta ti orí kẹrìnlá, àti ìṣàpèjúwe ìṣubú ìkẹyìn náà nínú orí kẹtàdínlógún àti kejìdínlógún, ni a gbọdọ̀ mú papọ̀, ìlà lórí ìlà. Nínú Dáníẹ́lì kọkànlá, a fi hàn pé ìṣubú ìkẹyìn Bábílónì òde-òní ṣẹlẹ̀ nígbà tí kò gba ìrànlọ́wọ́ kankan.

> 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.

> Yóò sì gbìn àwọn àgọ́ ààfin rẹ̀ sí àárín àwọn òkun ní orí òkè mímọ́ ológo náà; ṣùgbọ́n yóò dé òpin rẹ̀, kò sì ní sí ẹni tí yóò ràn án lọ́wọ́. 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.

Nínú ẹsẹ̀ tí ó tẹ̀lé e, Míkáẹ́lì dìde, àkókò ìdánwò ènìyàn sì parí. Ẹsẹ̀ náà bẹ̀rẹ̀ pẹ̀lú ọ̀rọ̀ yìí pé, “Àti ní àkókò náà.” Nígbà tí Bábílónì òde-òní bá ṣubú, àkókò ìdánwò ènìyàn a parí, ó sì kú ní òun nìkan. Áńgẹ́lì kẹta ń tọ́ka sí píparí àkókò ìdánwò nítorí pé ó ń fi hàn pé a ti pín ayé sí méjì nínú ẹ̀yà ènìyàn, àwọn tí wọ́n ní àmì ẹranko náà àti àwọn tí wọ́n ní èdìdì Ọlọ́run. Ní àkókò náà, a ó tú ìbínú Ọlọ́run sórí Bábílónì òde-òní, àti sórí àwọn tí wọ́n ti gba àmì àṣẹ rẹ̀.

> 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.

> Angẹli kẹta sì tẹ̀lé wọn, ó ń fi ohùn ńlá wí pé, Bí ẹnikẹ́ni bá jọ́sìn ẹranko náà àti ère rẹ̀, tí ó sì gba àmì rẹ̀ ní iwájú orí rẹ̀, tàbí ní ọwọ́ rẹ̀, ẹni náà pẹ̀lú ni yóò mu nínú ọtí wáìnì ìbínú Ọlọ́run, èyí tí a ti dà láìdàpọ̀ sínú ago ìrunú rẹ̀; a ó sì fi iná àti súlfọ̀ ṣe ìyà rẹ̀ níwájú àwọn angẹli mímọ́, àti níwájú Ọ̀dọ́-Àgùntàn náà: Èéfín ìyà wọn sì ń gòkè lọ títí láé àti láé: wọn kò sì ní ìsinmi lọ́sàn-án tàbí lóru, àwọn tí ń jọ́sìn ẹranko náà àti ère rẹ̀, àti ẹnikẹ́ni tí ó bá gba àmì orúkọ rẹ̀. Níhìn-ín ni sùúrù àwọn ènìyàn mímọ́ wà: níhìn-ín ni àwọn tí ń pa àwọn àṣẹ Ọlọ́run mọ́, àti ìgbàgbọ́ Jésù wà. Ifihàn 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.

Nínú Ìfihàn orí kejìdínlógún, a fi ìdájọ́ àgbèrè ńlá náà hàn gẹ́gẹ́ bí ìdájọ́ tí ń lọ ní ìpele dé ìpele, tí ó bẹ̀rẹ̀ ní òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́, nígbà tí ohùn kejì pè agbo-ẹran mìíràn ti Ọlọ́run jáde kúrò ní Bábílónì. Ní ẹsẹ̀ kọkànlélógún, a fi ìpipadé ààyè ìdánwò sí àmì, báyìí ni a ṣe fi hàn pé àkókò kan láti òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́ ní Orílẹ̀-èdè Amẹ́ríkà títí di ìgbà tí Míkáẹ́lì yóò dìde ni àkókò tí a ó mú ìdájọ́ Bábílónì òde-òní wá ṣẹ, ní àkókò inúnibíni ńlá.

> 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.

> Angẹli alágbára kan sì gbé òkúta kan sórí bí ọlọ ńlá, ó sì sọ ọ́ sínú òkun, ó ní, Báyìí ni a ó fi ipá ju ìlú ńlá náà, Bábílónì, lulẹ̀, a kì yóò sì tún rí i mọ́ rárá. Ohùn àwọn akọrin duru, àti ti àwọn olórin, àti ti àwọn afẹ́núkọ, àti ti àwọn afìlù, a kì yóò tún gbọ́ wọn nínú rẹ mọ́ rárá; a kì yóò sì tún rí oníṣọ̀nà kankan nínú rẹ mọ́, irú iṣẹ́ ọnà kankan tí ó bá jẹ́; a kì yóò sì tún gbọ́ ariwo ọlọ nínú rẹ mọ́ rárá; Ìmọ́lẹ̀ fìtílà kan kì yóò sì tún tàn nínú rẹ mọ́ rárá; a kì yóò sì tún gbọ́ ohùn ọkọ ìyàwó àti ti ìyàwó nínú rẹ mọ́ rárá: nítorí àwọn oníṣòwò rẹ ni àwọn ẹni ńlá ayé; nítorí pé nípasẹ̀ oògùn idán rẹ ni a fi tan gbogbo orílẹ̀-èdè jẹ. Nínú rẹ ni a sì ti rí ẹ̀jẹ̀ àwọn wòlíì, àti ti àwọn ẹni mímọ́, àti ti gbogbo àwọn tí a pa lórí ilẹ̀ ayé. Ìfihàn 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.

Jíju òkúta náà sílẹ̀, fífọ́ ohùn àwọn akọrin àti àwọn òṣìṣẹ́ lẹ́nu, pípa àfitílà náà, àti fífọ́ ohùn ìyàwó àti ọkọ ìyàwó lẹ́nu, gbogbo wọn jẹ́ àwọn ìtẹ̀jáde tí a mú láti inú Májẹ̀mú Láéláé tí wọ́n ń ṣàpẹẹrẹ ìparí àkókò oore-ọ̀fẹ́.

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).

Nígbà tí a bá fi Daniẹli orí kẹ́yìnlá lélẹ̀ ní ọ̀nà àsọtẹ́lẹ̀ lórí Ìfihàn orí kẹtàlá àti kẹrìnlá, lẹ́yìn náà tí a sì tún fi àwọn ẹsẹ̀ méjèèjì wọ̀nyí lélẹ̀ lórí Ìfihàn orí kẹtàdílógún àti kejìdínlógún, a rí ìlà àsọtẹ́lẹ̀ mẹ́ta tí, láàrín àwọn òtítọ́ mìíràn, ń ṣàfihàn ìṣubú ìkẹyìn ti Babiloni òde-òní. Ọ̀kọ̀ọ̀kan nínú àwọn ìlà mẹ́tẹ̀ẹ̀ta náà ń ṣojú ọ̀kan nínú àwọn agbára mẹ́ta-ìlọ́po tí ń darí ayé lọ sí Amágẹdọni. Daniẹli orí kẹ́yìnlá ń sọ ẹranko náà di mímọ̀ (ìjọ papal). Ìfihàn orí kẹtàlá àti kẹrìnlá ń gbé ìtàn kan náà kalẹ̀, ṣùgbọ́n láti ojú ìwòye wòlíì èké (Orílẹ̀-Èdè Amẹ́ríkà). Ìfihàn orí kẹtàdílógún àti kejìdínlógún ń tọ́ka sí ìlà àsọtẹ́lẹ̀ kan náà, ṣùgbọ́n ìtàn tí a ṣàfihàn níbẹ̀ dojúkọ ejò náà (Àjọ Ìparapọ̀ Àwọn Orílẹ̀-Èdè).

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.

Ọ̀kọ̀ọ̀kan nínú àwọn ìlà mẹ́tẹ̀ẹ̀ta náà bẹ̀rẹ̀ ní àkókò òpin ní ọdún 1798. Ẹsẹ̀ ogójì nínú orí kọkànlá ìwé Dáníẹ́lì bẹ̀rẹ̀ pẹ̀lú ọ̀rọ̀ wọ̀nyí pé, “Àti ní àkókò òpin.” “Àkókò òpin” náà ní ìbẹ̀rẹ̀ ẹsẹ̀ náà ni ọdún 1798, àti pé nígbà tí ẹsẹ̀ náà ṣẹ ní 1989, ó sì tún jẹ́ “àkókò òpin,” nítorí Jésù máa ń fi ìparí hàn pẹ̀lú ìbẹ̀rẹ̀ nígbà tí Ó bá fẹ́ fi ààmì ìfọwọ́sí Rẹ̀ lé òtítọ́ pàtàkì kan. Sister White sọ fún wa pé orí kẹtàlá ìwé Ìfihàn pẹ̀lú bẹ̀rẹ̀ ní 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.

> “Nígbà tí a sì fi agbára rẹ̀ gba Pápásì lọ́wọ́, tí a sì fi ipa mú un láti dá inúnibíni dúró, Jòhánù rí agbára tuntun kan tí ń gòkè wá láti tún ohùn dírágónì náà sọ, kí ó sì tẹ̀síwájú nínú iṣẹ́ ìkà àti ìsọ̀rọ̀-òdì sí Ọlọ́run kan náà. Agbára yìí, èyí tí ó jẹ́ ìkẹyìn tí yóò jagun sí ìjọ àti sí òfin Ọlọ́run, ni a fi ẹranko kan tí ó ní ìwo bí ti àgùntàn ṣàpẹẹrẹ.” 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.

Ìlà àsọtẹ́lẹ̀ tí ó bẹ̀rẹ̀ ní ẹsẹ̀ ogójì nínú Dáníẹ́lì mọ́kànlá ní ọdún 1798 ń bá a lọ títí àkókò àyẹ̀wò ẹ̀dá ènìyàn yóò fi parí nígbà tí Máíkẹ́lì yóò dìde. Ìlà àsọtẹ́lẹ̀ tí ó bẹ̀rẹ̀ ní 1798, “nígbà tí a ti gba agbára Pápásì lọ́wọ́ rẹ̀, tí a sì fipá mú un dá inúnibíni dúró,” sì parí pẹ̀lú ìtújáde ìbínú Ọlọ́run sórí àwọn tí wọ́n ti gba “àmì” àṣẹ pápà. Nínú Ìfihàn orí kẹtàlá-dín-lọ́gbọ̀n, nígbà tí áńgẹ́lì náà tọ̀ Jòhánù wá láti fi ìdájọ́ àgbèrè pápà hàn án, a gbé Jòhánù lọ sí òpin gan-an ti “aginjù” náà, èyí tí ó ṣojú ìtàn láti ọdún 538 títí dé 1798. Ní fífi Jòhánù sí 1798 ní ti ẹ̀mí, ó kọ ìdájọ́ Bábílónì òde-òní sílẹ̀, èyí tí ó bẹ̀rẹ̀ pẹ̀lú ohùn kejì nínú Ìfihàn kejìdínlógún, tí ń kéde pé pápásì ti kún ife àkókò àyẹ̀wò rẹ̀, ìdájọ́ rẹ̀ sì ń bá a lọ lẹ́yìn náà títí àkókò àyẹ̀wò yóò fi parí bí a ṣe ju ọlọ ìyẹ̀fun ńlá sínú òkun.

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.

Ìlà lórí ìlà, àwọn ìlà mẹ́ta wọ̀nyí ń dá ìṣubú ìkẹyìn ti Bábílónì òde-òní mọ̀, ẹni tí ó ti ṣe àgbèrè pẹ̀lú àwọn ọba Róòmù òde-òní. Dáníẹ́lì orí kọkànlá jẹ́ ẹlẹ́rìí sí ipò póòpù, tí a ṣojú rẹ̀ gẹ́gẹ́ bí ọba àríwá. Ìfihàn orí kẹtàlá àti kẹrìnlá jẹ́ ẹlẹ́rìí sí wòlíì èké, àwọn orí kẹtàdínlógún àti kejìdínlógún sì jẹ́ ẹlẹ́rìí sí ipa dragoni náà (àwọn ọba mẹ́wàá). Ìlànà àsọtẹ́lẹ̀ tí Future for America lò dá lórí agbára mẹ́ta tí ń darí ayé lọ sí Armageddon.

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.

Ẹlẹ́rìí méjèèjì ti Bábẹ́lì àti Bábílónì ń fi àwọn àbùdá àsọtẹ́lẹ̀ ti Bábílónì òde òní hàn. Àwọn ẹlẹ́rìí méjèèjì wọ̀nyí ń sọ̀rọ̀ nípa ìgbéraga olórí pàápà kan, ẹni tí ó jẹ́wọ́ ara rẹ̀ pé Kristẹni ni, tí ó sì jókòó nínú tẹ́ńpìlì Ọlọ́run, tí ó sì ń kéde ara rẹ̀ pé òun jẹ́ Ọlọ́run. Àwọn ẹlẹ́rìí méjèèjì wọ̀nyí tún ń fi ìṣubú rẹ̀ ìkẹyìn hàn. Gígbé ara ga ti póòpù àti ìṣubú rẹ̀ ìkẹyìn gẹ́gẹ́ bí a ti ṣàfihàn wọn nínú ìfarahàn mẹ́ta ti Bábílónì ni ó ń fi ìran ìtàn àsọtẹ́lẹ̀ múlẹ̀.

> 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.

> Ní àwọn àkókò wọ̀nyẹn, ọ̀pọ̀lọpọ̀ yóò dìde sí ọba gúúsù; àwọn ọlọ̀tẹ̀ inú àwọn ènìyàn rẹ yóò sì gbé ara wọn ga láti mú ìran náà ṣẹ; ṣùgbọ́n wọn yóò ṣubú. Danieli 11:14.

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

A ó tẹ̀síwájú nínú àkíyèsí wa lórí àwọn ìfarahàn mẹ́ta ti Bábílónì nínú àpilẹ̀kọ tí ó tẹ̀lé.

> 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.

> Mo sì gbọ́ ohùn mìíràn láti ọ̀run wá, tí ó ń wí pé, Ẹ jáde kúrò nínú rẹ̀, ẹ̀yin ènìyàn mi, kí ẹ má bà a kópa nínú ẹ̀ṣẹ̀ rẹ̀, àti kí ẹ má bà a gbà nínú àwọn àjàkálẹ̀-àrùn rẹ̀. Nítorí ẹ̀ṣẹ̀ rẹ̀ ti dé ọ̀run, Ọlọ́run sì ti rántí àìṣòdodo rẹ̀. Ẹ san án padà gẹ́gẹ́ bí ó ti san fún yín, ẹ sì ṣe ìlọ́po méjì fún un gẹ́gẹ́ bí iṣẹ́ rẹ̀: nínú ife tí ó ti kún, ẹ kún un ní ìlọ́po méjì. Bí ó ti yin ara rẹ̀ lógo tó, tí ó sì gbé ayé aládùn, bẹ́ẹ̀ ni kí ẹ fi ìyà àti ìbànújẹ fún un tó; nítorí ó wí nínú ọkàn rẹ̀ pé, Mo jókòó gẹ́gẹ́ bí ayaba, èmi kì í ṣe opó, èmi kì yóò sì rí ìbànújẹ rí. Nítorí náà, àwọn àjàkálẹ̀-àrùn rẹ̀ yóò dé ní ọjọ́ kan ṣoṣo, ikú, ọ̀fọ̀, àti ebi; a ó sì fi iná jó ọ run pátápátá: nítorí alágbára ni Olúwa Ọlọ́run tí ń ṣe ìdájọ́ rẹ̀. Ifihan 18:4–8.

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