The framework of William Miller’s prophetic message was the two desolating powers of paganism followed by papalism, and the framework of Future for America’s prophetic message is the three desolating powers of paganism, followed by papalism, followed by apostate Protestantism, but all being concurrent at the end. A primary prophetic key for Miller’s prophetic understanding was that “the daily” in the book of Daniel was a symbol of paganism, for it established the connection of the two desolating powers which became his framework of prophetic understanding. A primary prophetic key for Future for America’s prophetic understanding is also that “the daily” in the book of Daniel is a symbol of paganism, for the historical fulfillment of paganism established the sequence of events in Daniel eleven verses forty and forty-one, which became the framework of Future for America’s prophetic understanding.
Raraga pesen nubuat William Miller nyaéta dua kakawasaan nu nyababkeun kajugrugan, nyaéta paganisme dituturkeun ku kapapaan, sedengkeun raraga pesen nubuat Future for America nyaéta tilu kakawasaan nu nyababkeun kajugrugan, nyaéta paganisme, dituturkeun ku kapapaan, dituturkeun deui ku Protestanisme murtad, nanging sakabéhna lumangsung babarengan dina ahir jaman. Hiji konci nubuat anu utama pikeun pangartian nubuat Miller nyaéta yén “the daily” dina kitab Daniel mangrupa lambang paganisme, sabab éta ngadegkeun patalina dua kakawasaan nu nyababkeun kajugrugan, anu tuluy jadi raraga pangartian nubuatna. Hiji konci nubuat anu utama pikeun pangartian nubuat Future for America ogé nyaéta yén “the daily” dina kitab Daniel mangrupa lambang paganisme, sabab kacumponan sajarah paganisme ngadegkeun runtuyan kajadian dina Daniel pasal sabelas ayat opat puluh jeung opat puluh hiji, anu tuluy jadi raraga pangartian nubuat Future for America.
As is always the case with new light, the advancement of the truth unsealed in 1989 at the collapse of the Soviet Union was warred against by many various voices. The resistance brought against the truth invariably produced a clearer understanding of the truth. In those early controversies against the truth found in the last six verses of Daniel eleven, several prophetic rules that are located in the Bible were recognized as essential proofs to support the increase of knowledge that took place when the book of Daniel was unsealed in 1989. We are currently considering one of those rules, which we call “a triple application of prophecy.”
Sakumaha salawasna kajadian dina unggal cahya anyar, kamajuan bebeneran anu dibuka segelna dina taun 1989 dina waktu runtuhna Uni Soviét diparéntah ku perang ku rupa-rupa sora. Perlawanan anu dilancarkeun ngalawan bebeneran éta salawasna ngahasilkeun pamahaman anu leuwih écés ngeunaan bebeneran. Dina kontrovérsi-kontrovérsi awal ngalawan bebeneran anu kapanggih dina genep ayat panungtungan Daniel sabelas, sababaraha aturan nubuat anu aya dina Alkitab dipikawanoh minangka bukti-bukti anu penting pikeun ngadukung nambahanana pangaweruh anu lumangsung nalika kitab Daniel dibuka segelna dina taun 1989. Ayeuna urang keur mertimbangkeun salah sahiji aturan éta, anu ku urang disebut “tilu panerapan nubuat.”
We began by looking at two triple applications that at one level are the same line, but at another level they are different. The first two manifestations of Rome (pagan and papal), establish the third manifestation of Modern Rome. The first two manifestations of Babylon (Babel and Babylon), established the third manifestation of Modern Babylon. Modern Rome is the beast of Revelation seventeen that Modern Babylon rides upon and reigns over. They are as distinct as is a cowboy from his horse, but they also commit spiritual fornication with each other, so at that level they are one. There are two other triple applications of prophecy which possess a similar relationship.
Urang ngamimitian ku ningali dua panerapan tilu-rangkap anu dina hiji tingkatan mangrupakeun garis anu sarua, tapi dina tingkatan séjén béda. Dua manifestasi kahiji Roma (pagan jeung papal), netepkeun manifestasi katilu, nyaéta Roma Modéren. Dua manifestasi kahiji Babul (Babel jeung Babul), netepkeun manifestasi katilu, nyaéta Babul Modéren. Roma Modéren téh nyaéta sato galak dina Wahyu tujuh welas anu ditumpakan jeung diparéntah ku Babul Modéren. Maranéhna béda écésna sakumaha béda koboi jeung kudana, tapi maranéhna ogé silih lakonan cabul rohani, ku kituna dina tingkatan éta maranéhna téh hiji. Aya dua panerapan triple nubuat séjén anu miboga hubungan anu sarupa.
The first two manifestations of Elijah (Elijah and John the Baptist), establish the third Elijah of the last days. Along with that the first two messengers who prepare the way for the Messenger of the Covenant (John the Baptist and William Miller), establish the messenger who prepares the way for the Messenger of the Covenant in the last days. There are three important points to recognize with these two lines of triple applications of prophecy.
Dua manifestasi kahiji ti Elia (Elia jeung Yohanes Pembaptis), netepkeun Elia katilu dina poé-poé panungtungan. Sarta babarengan jeung éta, dua utusan kahiji anu nyiapkeun jalan pikeun Utusan Perjangjian (Yohanes Pembaptis jeung William Miller), netepkeun utusan anu nyiapkeun jalan pikeun Utusan Perjangjian dina poé-poé panungtungan. Aya tilu hal anu penting pikeun dipikawanoh dina dua garis panerapan rangkep tilu tina nubuat ieu.
A first point is that the actual historical representatives of the two lines of triple applications of prophecy are essentially the same historical figures, but their purpose in the two representations are distinctly different. The second point is recognizing what the distinction between the two closely related triple applications of prophecy is. The distinction is that Elijah represents an external work in the last days, and the messenger that prepares the way for the Messenger of the Covenant, represents an internal work in the last days.
Hiji hal kahiji nyaéta yén para wakil sajarah anu sabenerna tina dua jalur penerapan rangkep tilu tina nubuat, dina hakekatna, mangrupakeun tokoh-tokoh sajarah anu sarua; nanging tujuan maranéhna dina dua gambaran éta béda écés. Hal kadua nyaéta ngarti kana naon bédana antara dua penerapan rangkep tilu tina nubuat anu raket patalina éta. Bédana nyaéta yén Élias ngalambangkeun hiji padamelan lahiriah dina poé-poé panungtungan, sedengkeun utusan anu nyiapkeun jalan pikeun Utusan Perjangjian ngalambangkeun hiji padamelan batiniah dina poé-poé panungtungan.
The third point to take note of is that Jesus, as Alpha and Omega, identifies the third Elijah, and also the third messenger that prepares the way, with both a first and a last Elijah messenger, and a first and last messenger who prepares the way for the Messenger of the Covenant. The Elijah messenger of the first angel and the Elijah messenger of the third angel make up the third fulfillment of Elijah, and the messenger who prepares the way is represented as the messenger of the movements of both the first and third angels.
Poin katilu anu kudu diperhatikeun nyaéta yén Yesus, salaku Alfa jeung Omega, ngaidéntifikasi Élia nu katilu, sarta ogé utusan nu katilu anu nyiapkeun jalan, jeung duanana hiji utusan Élia nu kahiji jeung nu panungtung, sarta hiji utusan nu kahiji jeung nu panungtung anu nyiapkeun jalan pikeun Utusan Perjangjian. Utusan Élia tina malaikat kahiji jeung utusan Élia tina malaikat katilu ngawangun minuhan Élia nu katilu, sarta utusan anu nyiapkeun jalan digambarkeun minangka utusan tina gerakan-gerakan boh malaikat kahiji boh malaikat katilu.
Elijah the prophet provides an illustration of the last-day confrontation between God’s people and the threefold union of Modern Rome in the confrontation at Mount Carmel.
Nabi Elia méré hiji gambaran ngeunaan pasanggiri dina poé-poé panungtungan antara umat Allah jeung persatuan tilu rupa Romawi Modéren dina pasanggiri di Gunung Karmel.
Mount Carmel is located in northern Israel, near the Mediterranean coast. It runs roughly northwest to southeast and forms a prominent ridge that extends for about 39 miles (63 kilometers). The Valley of Megiddo, also known as the Jezreel Valley, is located to the southeast of Mount Carmel. Mount Carmel and the Valley of Megiddo are relatively close to each other in terms of distance. The distance between them, in a straight line (as the crow flies), is approximately 20 to 25 miles (32 to 40 kilometers). To the west of Mount Carmel lies the Mediterranean Sea, and to the east of the Valley of Megiddo and the Jezreel Valley lies the Sea of Galilee, also known as Lake Tiberias or the Lake of Kinneret.
Gunung Karmel perenahna di Israil beulah kalér, deukeut basisir Laut Tengah. Gunung ieu ngalegaan kira-kira ti kalér-kulon ka kidul-wétan sarta ngabentuk jajaran pasir anu nonjol, manjang sakitar 39 mil (63 kilométer). Lebak Megiddo, anu ogé katelah Lebak Yizreel, perenahna di kidul-wétaneun Gunung Karmel. Gunung Karmel jeung Lebak Megiddo téh kawilang padeukeut lamun ditempo tina jarakna. Jarak antara duanana, dina garis lempeng, kira-kira 20 nepi ka 25 mil (32 nepi ka 40 kilométer). Di beulah kuloneun Gunung Karmel aya Laut Tengah, sedengkeun di beulah wétaneun Lebak Megiddo jeung Lebak Yizreel aya Laut Galilea, anu ogé katelah Situ Tiberias atawa Situ Kinneret.
In the Revelation the battle of Armageddon is identifying the Valley of Megiddo, and inspiration did not want students of prophecy to believe that the book of Revelation was identifying its message in literal terms, so when it identified Armageddon (Megiddo) as Armageddon it used the word “har,” which means mountain to make it clear that the battle was a spiritual representation of the final battle which the dragon, beast and false prophet lead the world to.
Dina Kitab Wahyu, perang Armagedon nandakeun Lebak Megido, sarta ilham teu ngersakeun sangkan para nu diajar nubuat percaya yén Kitab Wahyu nuju ngaidéntifikasi pesenna dina harti literal; ku sabab éta, nalika éta ngaidéntifikasi Armagedon (Megido) minangka Armagedon, éta ngagunakeun kecap “har,” anu hartina gunung, pikeun ngajelaskeun yén éta perang téh mangrupa gambaran rohani ngeunaan perang pamungkas anu ku naga, sato galak, jeung nabi palsu dunya dipingpin ka dinya.
By identifying Megiddo as Armageddon, John made sure it was not to be understood as a literal geographical location, for Megiddo is a valley and has no mountains. In close proximity is Mount Carmel where Elijah’s confrontation with Ahab and the prophets of Jezebel occurred, thus both Megiddo and Mount Carmel are both illustrations of the final battle of Armageddon.
Ku nganggitkeun Megiddo minangka Armageddon, Yohanes mastikeun yén éta henteu kudu dipikaharti minangka hiji tempat géografis anu literal, sabab Megiddo téh hiji lebak jeung henteu miboga gunung. Teu jauh ti dinya aya Gunung Karmel, tempat kajadianana papanggihan Élia jeung Ahab sarta para nabi Izébél; ku kituna, boh Megiddo boh Gunung Karmel duanana mangrupa gambaran tina perang panungtungan Armageddon.
If you were to draw a triangle with Jerusalem, Mount Carmel, and the Valley of Megiddo, Jerusalem would be situated to the southeast corner of that triangle, with Mount Carmel to the northwest and the Valley of Megiddo to the northeast. The area that symbolically represents the battle of Armageddon is bordered by two seas, and the king of the north (the whore of Modern Babylon) comes to his end between the seas and the glorious holy mountain. And at that time human probation closes.
Lamun anjeun ngagambar hiji segitiga kalawan Yerusalem, Gunung Karmel, jeung Lebak Megido, Yerusalem bakal aya di juru tenggara segitiga éta, sedengkeun Gunung Karmel di kalér-kulon jeung Lebak Megido di kalér-wétan. Wewengkon anu sacara simbolis ngagambarkeun perang Armagedon diwatesan ku dua sagara, sarta raja ti kalér (palacuran Babul Modéren) ngahontal tungtungna di antara dua sagara jeung gunung suci anu mulya. Jeung dina mangsa éta, mangsa pacobaan manusa ditutup.
But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. 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. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:44–12:1.
Tapi beja ti wetan jeung ti kalér bakal ngageumpeurkeun anjeunna; ku sabab éta anjeunna bakal indit kalawan amarah anu kacida gedéna pikeun ngancurkeun, jeung pikeun ngabasmi loba jelema nepi ka tumpes. Jeung anjeunna bakal masang kémah-kémah karatonna di antara sagara-sagara dina gunung suci anu mulya; nanging anjeunna bakal nepi ka ahirna, sarta moal aya saurang ogé anu nulungan anjeunna. Jeung dina waktu éta Mikail bakal nangtung, pangéran agung anu nangtung pikeun barudak bangsamu: sarta bakal aya mangsa kasangsaraan anu can kungsi aya ti saprak aya hiji bangsa nepi ka waktu éta kénéh: sarta dina waktu éta bangsamu bakal disalametkeun, nyaéta unggal jalma anu kapanggih katulis dina kitab. Daniel 11:44–12:1.
The triple application of Elijah represents the external confrontation of God’s people with the king of the north, who is the head of the threefold union of the dragon, the beast and the false prophet that leads the world to Armageddon. Elijah’s three enemies that typified the threefold union were Ahab, who was the king of the ten northern tribes representing the ten kings of Revelation seventeen, who commit fornication with the whore of Babylon, and who agree to give their kingdom to the whore for “one hour”, which is “the hour” of the Sunday law crisis. The whore of Babylon was represented by Jezebel, and Jezebel’s prophets of Baal and the priests of the grove represent the false prophet.
Palaksanaan rangkep tilu ngeunaan Élias ngagambarkeun pasanghareupan lahiriah umat Allah jeung raja ti kalér, anu jadi kapala tina pakumpulan rangkep tilu, nyaéta naga, sato galak, jeung nabi palsu, anu ngantunkeun dunya ka Armagedon. Tilu musuh Élias, anu ngalambangkeun pakumpulan rangkep tilu éta, nyaéta Ahab, anu jadi raja tina sapuluh kaom kalér, anu ngagambarkeun sapuluh raja dina Wahyu tujuh welas, anu ngalakukeun cabul jeung sundal Babul, sarta anu sapuk mikeun karajaan maranéhna ka sundal éta salila “sajam”, nyaéta “jam” krisis hukum Minggu. Sundal Babul dilambangkeun ku Isebel, sarta nabi-nabi Baal jeung imam-imam leuweung milik Isebel ngagambarkeun nabi palsu.
The Sunday law crisis begins with the soon-coming Sunday law in the United States and ends when Michael stands up. When that Sunday law arrives the second voice of Revelation chapter eighteen, calls God’s other flock out of Babylon. The period of time from the call out of Babylon until the close of probation is the period of the judgment of the whore of Babylon. It is also the period of time when the Holy Spirit is poured out without measure. It is the “hour,” that the ten kings agree to co-rule with the whore of Tyre, who is no longer forgotten. It is the “hour,” of the great “earthquake” of Revelation eleven, when the one hundred and forty-four thousand are lifted up as an ensign.
Krisis hukum Minggu dimimitian ku hukum Minggu anu enggal sumping di Amérika Serikat sarta dipungkas nalika Mikail nangtung. Nalika hukum Minggu éta sumping, sora kadua tina Wahyu pasal dalapan welas nyaur domba-domba Allah anu séjén supaya kaluar ti Babul. Mangsa ti waktu panggero pikeun kaluar ti Babul nepi ka panutupan waktu kasempetan téh nya éta mangsa panghukuman ka sundal Babul. Éta ogé mangrupa mangsa nalika Roh Suci dicurahkeun tanpa ukuran. Éta téh “jam,” nalika sapuluh raja sapuk pikeun maréntah babarengan jeung sundal Tirus, anu henteu dipopohokeun deui. Éta téh “jam,” tina “lini” anu agung dina Wahyu sabelas, nalika saratus opat puluh opat rébu diangkat jadi panji.
And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come. Revelation 18:9, 10.
Jeung raja-raja di bumi, anu geus ngalakukeun cabul sarta hirup dina kanikmatan jeung manehna, bakal ngadu’a jeung ngarandapan kasedih ku manehna, waktu maranéhna ningali haseup kadurukna, nangtung ti kajauhan ku sabab sieun kana panyiksa dirina, bari nyarita, Cilaka, cilaka, éta kota gedé Babul, éta kota anu kawasa! sabab dina sajam wungkul panghukuman ka maneh geus datang. Wahyu 18:9, 10.
Just as John identified Megiddo as the mountain (“har”) of Megiddo to identify a spiritual and not a literal truth, the judgment of the whore of Babylon and Tyre is identified as occurring during the “hour,” and also in a “day.”
Sakumaha Yohanes nandaan Megido minangka gunung (“har”) Megido pikeun netelakeun hiji bebeneran rohani, lain harfiah, kitu deui panghukuman ka sundal Babul jeung Tirus ditandaan lumangsung dina mangsa “sajam,” sarta ogé dina hiji “poé.”
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 18:8.
Ku sabab éta, bala-balana bakal tumiba ka dirina dina hiji poé: maot, kasedihan, jeung kalaparan; sarta manéhna bakal tumpur dibakar ku seuneu; sabab kuat Gusti Allah anu ngahakiman dirina. Wahyu 18:8.
After October 22, 1844 prophetic time is no longer to be applied prophetically and the judgment of the papal power is therefore represented as occurring in an “hour,” and also as in a “day.” The “hour” of her judgment is the prophetic period from the Sunday law in the United States until probation closes. It is important to mark this period when considering the Elijah of the last days, for Elijah’s battle of Mount Carmel follows the internal testing of God’s people of the last days, and the testing period for both the church and the world contain the same prophetic beginnings and endings.
Sanggeus 22 Oktober 1844, waktu nubuatan henteu deui kudu diterapkeun sacara nubuatan, sarta ku kituna pangadilan kana kakawasaan kapapaan digambarkeun lumangsung dina hiji “jam,” sarta ogé dina hiji “poé.” “Jam” pangadilanana téh nyaéta mangsa nubuatan ti mimiti hukum Minggu di Amérika Serikat nepi ka waktu panto kasempetan ditutup. Penting pikeun nandaan mangsa ieu nalika ngémutan Élia dina poé-poé panungtungan, sabab peperangan Élia di Gunung Karmel lumangsung sanggeus pangujian batiniah umat Allah dina poé-poé panungtungan, sarta mangsa pangujian boh pikeun garéja boh pikeun dunya ngandung awal jeung ahir nubuatan anu sarua.
The two voices of Revelation eighteen, represent two distinct calls to two churches. The first church is the one hundred and forty-four thousand of Revelation chapter seven, and the second church that is called is the great multitude of Revelation chapter seven. The call to the one hundred and forty-four thousand is made while the Holy Spirit is being poured out in measure, and the call to the great multitude is made when the Holy Spirit is being poured out without measure.
Dua sora dina Wahyu dalapan welas ngagambarkeun dua panggero anu béda ka dua garéja. Garéja kahiji nyaéta saratus opat puluh opat rébu dina Wahyu pasal tujuh, jeung garéja kadua anu dipanggero téh nyaéta jalma réa anu kacida lobana dina Wahyu pasal tujuh. Panggero ka saratus opat puluh opat rébu dilaksanakeun nalika Roh Suci keur dicurahkeun kalayan ukuran, sedengkeun panggero ka jalma réa anu kacida lobana dilaksanakeun nalika Roh Suci keur dicurahkeun tanpa ukuran.
“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils” (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, “teaching for doctrines the commandments of men” (Matthew 15:9).
Nabi nyarios, “Abdi ningali malaikat sejen turun ti sawarga, ngabogaan kawasa anu gedé; sarta bumi jadi caang ku kamulyaan-Na. Jeung anjeunna ngagero kalawan tarik ku sora anu kuat, saurna, Babul anu gedé geus rubuh, geus rubuh, sarta geus jadi tempat padumukan roh-roh jahat” (Wahyu 18:1, 2). Ieu téh pesen anu sarua jeung anu dipaparinkeun ku malaikat kadua. Babul geus rubuh, “lantaran manehna geus ngajadikeun sakumna bangsa nginum anggur murka tina cabulna” (Wahyu 14:8). Naon éta anggur téh?—Ajaran-ajaran palsuna. Manehna geus maparin ka dunya hiji poé Sabat palsu gaganti Sabat tina parentah kaopat, sarta geus ngulang kabohongan anu mimiti diucapkeun ku Iblis ka Hawa di Éden—kalanggengan alamiah jiwa. Loba kasalahan séjén anu sajinis geus disebarkeunana ka mana-mana, “ngajarkeun parentah-parentah manusa pikeun dijadikeun doktrin” (Mateus 15:9).
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard 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’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
“Waktu Yesus ngamimitian palayanan-Na di hareupeun umum, Anjeunna nyucikeun Bait Allah tina panajisan anu ngahina kasucianana. Di antara kalakuan-kalakuan panungtungan dina palayanan-Na aya panyucian anu kadua ka Bait Allah. Kitu deui dina padamelan panungtungan pikeun masihan panggeuing ka dunya, dua panggero anu béda ditepikeun ka gereja-gereja. Amanat malaikat anu kadua nyebut kieu, ‘Babul geus rubuh, geus rubuh, kota anu agung éta, lantaran manéhna geus mere inuman ka sakumna bangsa tina anggur amarah ku jinahna’ (Wahyu 14:8). Jeung dina ceurik tarik tina amanat malaikat anu katilu kadéngé hiji sora ti sawarga nyebut, ‘Kaluar maraneh ti dinya, eh umat-Ku, supaya maraneh ulah milu kana dosa-dosana, jeung supaya maraneh ulah katarajang ku bala-balana. Sabab dosa-dosana geus ngahontal ka sawarga, jeung Allah geus emut kana kalalimanana’ (Wahyu 18:4, 5).” Selected Messages, buku 2, 118.
The mighty angel came down in fulfillment of Revelation chapter eighteen, when the great buildings of New York City were brought down on September 11, 2001, with the arrival of the “east wind” of Islam. He then cried “mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils.” And then in verse four another voice “is heard from heaven saying, ‘Come out of her, my people.’” Those two voices are “two distinct calls made to the churches.” The two distinct churches of God in the last days are identified as the one hundred and forty-four thousand and the great multitude.
Malaikat anu gagah perkasa téh turun pikeun ngalaksanakeun Wahyu pasal dalapan welas, nalika gedong-gedong badag di Kota New York diruntuhkeun dina tanggal 11 Séptémber 2001, bareng jeung datangna “angin ti wétan” Islam. Tuluy anjeunna sasauran “kalawan gagah jeung sora anu tarik, pokna, Babul anu agung geus runtuh, geus runtuh, sarta geus jadi tempat padumukan sétan-sétan.” Saterusna dina ayat opat aya deui sora “kadéngé ti sawarga, saurna, ‘Kaluarlah ti dinya, eh umat Kami.’” Eta dua sora téh nyaéta “dua panggero anu béda anu ditepikeun ka gereja-gereja.” Dua gereja Allah anu béda dina poé-poé panungtungan téh diidéntifikasi minangka saratus opat puluh opat rébu jeung jalma réa anu agung.
The testing period for the one hundred and forty-four thousand begins with Islam of the third Woe, which Isaiah identifies as the “day of the east wind.” That testing period ends with the soon-coming Sunday law in the United States and the enforcement of the mark of the beast. The beast is the counterfeit king of the north, the head of modern Babylon. Babylon is the lion in Daniel chapter seven, and the disobedient prophet from Judah, who represents Laodicean Adventism, that dies in the period that begins with the “ass” of Islam (September 11, 2001), and ends with the “lion,” (Modern Babylon).
Mangsa pangwatesan pikeun saratus opat puluh opat rébu dimimitian ku Islam tina Cilaka katilu, anu ku Yesaya diidentipikasi minangka “poé angin ti wétan.” Mangsa pangwatesan éta réngsé ku hukum Minggu anu baris geura datang di Amérika Sarikat sarta panerapan tanda sato galak. Sato galak éta téh raja kalér palsu, kapala Babul modéren. Babul nyaéta singa dina Daniel pasal tujuh, sarta nabi anu henteu taat ti Yuda, anu ngawakilan Adventisme Laodikia, anu paéh dina mangsa anu dimimitian ku “kalde” Islam (11 Séptémber 2001), sarta dipungkas ku “singa,” (Babul Modéren).
In the period of time represented as “the tomb” of the disobedient prophet of Laodicean Adventism, the latter rain is measured out, as a distinct call is made to the church of the one hundred and forty-four thousand. When that period ends, at the “hour” of the “great earthquake”, representing the Sunday law in the United States; the period of the second voice of Revelation eighteen, arrives with the implementation of the mark of the beast, which is the mark of the king of the north. At the same time Islam of the third Woe is used to bring a progressive escalating judgment upon an apostate world. The message proclaimed by the “ensign” of the one hundred and forty-four thousand during that second distinct call to the church of the “great multitude” identifies the “mark” of the “king of the north”, and the role of Islam of the third Woe, represented as the “children of the east”.
Dina mangsa anu dilambangkeun minangka “kubur” nabi anu henteu nurut tina Adventisme Laodikea, hujan panungtungan ditakarkeun, sakaligus aya pangersa anu béda ditujukeun ka garéja saratus opat puluh opat rébu. Nalika mangsa éta béak, dina “jam” tina “gempa gedé”, anu ngalambangkeun hukum Minggu di Amérika Sarikat; mangsa sora kadua tina Wahyu dalapan belas sumping babarengan jeung diberlakukana tanda sato galak, anu mangrupa tanda raja kalér. Dina waktu anu sarua Islam tina Cilaka katilu dipaké pikeun mawa hiji pangadilan anu ngaronjat laun-laun ka atas hiji dunya nu murtad. Amanat anu diproklamasikeun ku “panji” saratus opat puluh opat rébu salila pangersa kadua anu béda éta ka garéja tina “rombongan anu gedé” ngaidéntifikasi “tanda” tina “raja kalér”, jeung peran Islam tina Cilaka katilu, anu dilambangkeun minangka “barudak ti wétan”.
The message that enrages the papal power in verse forty-four of Daniel chapter eleven, and the message that initiates the final papal bloodbath, is represented as “tidings out of the east” (Islam) and “the north” (the mark of the beast). In that period, as with the previous period, Islam of the “east wind” brings judgment upon the United States to begin the period, and the period ends when the king of the north comes to his end, “between the seas and the glorious holy mountain”, in the valley of Megiddo and the Mount at Carmel.
Warta anu ngamurkaan kakawasaan kapapaan dina ayat opat puluh opat tina Daniel pasal sabelas, jeung warta anu ngamimitian pancacadan getih kapapaan nu pamungkas, digambarkeun minangka “beja ti wetan” (Islam) jeung “ti kalér” (tanda sato galak). Dina mangsa éta, sakumaha dina mangsa saméméhna, Islam tina “angin wetan” mawa panghukuman ka Amérika Sarikat pikeun ngamimitian mangsa éta, sarta mangsa éta réngsé nalika raja ti kalér nepi ka tungtungna, “di antara sagara-sagara jeung gunung suci anu mulya”, di lebak Megido jeung Gunung Karmel.
The judgment period for modern Babylon that represents her deathbed (tomb), begins with the symbol of the east and ends with the symbol of the north, just as the deathbed for the disobedient Laodicean prophet ended in the first distinct call to the churches. The tomb (deathbed) that both the lying prophet of Bethel and the disobedient prophet of Judah are buried in is represented between an “ass” and a “lion”.
Mangsa pangadilan pikeun Babul modéren anu ngalambangkeun ranjang maotna (kuburna), dimimitian ku lambang wetan sarta ditungtungan ku lambang kalér, sakumaha ranjang maot pikeun nabi Laodikia anu henteu taat ditungtungan dina panggero béda anu kahiji ka jamaah-jamaah. Kubur (ranjang maot) anu jadi tempat dikurebkeunana boh nabi palsu ti Betel boh nabi Yuda anu henteu taat dilambangkeun di antara hiji “kalde” jeung hiji “singa”.
Elijah represents God’s last day people who were confronted with a threefold enemy represented by Ahab, Jezebel and Jezebel’s prophets. Jezebel is the symbol of the papal power in the fourth church of Thyatira, and her prophets at Carmel were represented by the prophets of Baal and the priests of the grove. Baal represents a male deity and the priests of the grove represented Ashtaroth, a female deity, thus Jezebel’s false prophets consisted of male and female, representing the combination of Church and State that is represented by the image of the beast in the book of Revelation.
Élia ngalambangkeun umat Allah dina poé-panungtungan anu dihadean ku musuh nu tilu rupa, anu dilambangkeun ku Ahab, Izébél, jeung nabi-nabi Izébél. Izébél mangrupakeun lambang kakawasaan kapapaan dina garéja kaopat, nyaéta Tiatira, jeung nabi-nabina di Karmel dilambangkeun ku nabi-nabi Baal jeung imam-imam paséban. Baal ngalambangkeun déwa lalaki, ari imam-imam paséban ngalambangkeun Asytarot, déwa awéwé; ku kituna, nabi-nabi palsu Izébél ngawengku lalaki jeung awéwé, ngalambangkeun gabungan Garéja jeung Nagara anu dilambangkeun ku gambar sato galak dina kitab Wahyu.
It is the United States that first erects an image of the beast in the United States and thereafter in the world, and it is the United States that is the false prophet of the threefold union. Ahab, the king of the ten tribes, represents the ten kings of Revelation seventeen, that is the dragon, and Jezebel is the beast. Elijah was in confrontation with the threefold union of Modern Babylon, at Mount Carmel, where the whore of Babylon comes to her end with none to help. The triple application of Elijah represents the external confrontation which is brought against God’s last-day people, and Elijah represents the prophet that is in direct confrontation with those three powers.
Nagara Amérika Sarikat anu mimitina ngadegkeun hiji gambaran tina sato galak di Amérika Sarikat sarta satuluyna di dunya, jeung Amérika Sarikat ogé anu jadi nabi palsu tina persatuan tilu rangkep. Ahab, raja ti sapuluh kaom, ngalambangkeun sapuluh raja dina Wahyu tujuh welas, nya éta naga, sarta Isebel nyaéta sato galak. Elia aya dina pasanghareupan jeung persatuan tilu rangkep tina Babul modéren, di Gunung Karmel, tempat palacuran Babul nepi ka tungtungna kalayan euweuh nu nulungan. Penerapan rangkep tilu ngeunaan Elia ngalambangkeun pasanghareupan lahiriah anu ditepikeun ngalawan umat Allah dina poé-poé panungtungan, sarta Elia ngalambangkeun nabi anu aya dina pasanghareupan langsung jeung tilu kakawasaan éta.
An important element of Elijah’s story is the “rain,” which represents the latter rain that is poured out in the history of the confrontation. Leading up to the confrontation at Mount Carmel, Elijah has plainly stated that there would be no rain, except at his word. The period that leads up to the “hour” of Jezebel’s judgment is the period represented by the first distinct “voice” given to the churches. That “voice” arrived on September 11, 2001, and in that period the “rain” was only “measured”, and in that period, there were two competing latter rain messages that were involved with Habakkuk’s debate. One was the counterfeit message of weeping for Tammuz, that represented a “peace and safety message”, and the other was the true message of the third Woe of Islam.
Hiji unsur anu penting dina carita Élia nyaéta “hujan”, anu ngalambangkeun hujan ahir anu dicurahkeun dina sajarah pasanggiri éta. Nujul ka pasanggiri di Gunung Karmel, Élia geus netelakeun kalawan écés yén moal aya hujan, iwal nurutkeun kecapna. Mangsa anu ngantarankeun ka “jam” panghukuman Izébél nyaéta mangsa anu dilambangkeun ku “sora” anu béda anu kahiji anu dipasihkeun ka garéja-garéja. “Sora” éta sumping dina 11 Séptémber 2001, sarta dina mangsa éta “hujan” téh ngan ukur “diukur”, sarta dina mangsa éta, aya dua pesen hujan ahir anu silih tanding anu kaasup dina perdebatan Habakuk. Nu hiji nyaéta pesen palsu ngeunaan ceurik pikeun Tammuz, anu ngawakilan “pesen katengtreman jeung kaamanan”, sarta nu hiji deui nyaéta pesen anu sajati ngeunaan Kasangsaraan anu katilu tina Islam.
The true “latter rain” message was based upon the role of Islam of the third Woe. That message originated at one source (which was Future for America), and the two messages contended for supremacy until history confirmed the validity of the true message, and also confirmed the foolishness of a “peace and safety” message in such a time as this.
Pesen “hujan ahir” anu sajati téh dumasar kana peran Islam tina Woe katilu. Éta pesen asalna tina hiji sumber (nyaéta Future for America), sarta éta dua pesen silih pasalia pikeun ngarebut kalungguhan pangutamana nepi ka sajarah negeskeun kasaluyuan pesen anu sajati, sarta ogé negeskeun kabodoan tina pesen “karapihan jeung kaamanan” dina mangsa saperti kieu.
“The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.
“Nubuat-nubuat Daniel jeung Yohanes kudu kaharti. Eta silih nerangkeun. Eta maparin ka dunya bebeneran anu kudu kaharti ku sarerea. Nubuat-nubuat ieu kudu jadi kasaksian di dunya. Ku kacumponanana dina poé-poé panungtungan ieu, eta bakal ngajelaskeun dirina sorangan.” Kress Collection, 105.
The first fulfillment of Elijah in the triple application of Elijah, is confirmed by the second Elijah, who Jesus identified as John the Baptist. Together those two witnesses establish the third Elijah.
Panggenepan kahiji Élia dina panerapan rangkep tilu ngeunaan Élia, diteguhkeun ku Élia nu kadua, anu ku Isa diidéntifikasi minangka Yohanes Pambaptis. Babarengan, éta dua saksi netepkeun Élia nu katilu.
And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings’ houses. But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he. And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force. For all the prophets and the law prophesied until John. And if ye will receive it, this is Elias, which was for to come. He that hath ears to hear, let him hear. Matthew 11:7–15.
Jeung sanggeus maranéhna indit, Yesus mimiti ngadawuh ka balaréa ngeunaan Yohanes, “Naon anu ku maranéh indit ka gurun keusik rék ditempo? Naha sabatang eurih anu kagoyang ku angin? Tapi naon anu ku maranéh indit rék ditempo? Naha saurang lalaki anu maké pakean lemes? Tingali, anu maké pakean lemes mah aya di karaton-karaton raja. Tapi naon anu ku maranéh indit rék ditempo? Naha saurang nabi? Enya, Kami nyebutkeun ka maranéh, malah leuwih ti nabi. Sabab ieu téh anjeunna, anu ngeunaan anjeunna geus dituliskeun, ‘Tingali, Kami ngutus utusan Kami miheulaan raray anjeun, anu bakal nyiapkeun jalan anjeun di hareupeun anjeun.’ Saéstuna Kami nyebutkeun ka maranéh, di antara anu dilahirkeun ku awéwé can kungsi aya anu gugah leuwih agung batan Yohanes Pembaptis; sanajan kitu, anu pangleutikna di Karajaan Sawarga leuwih agung ti batan anjeunna. Jeung ti jaman Yohanes Pembaptis nepi ka ayeuna Karajaan Sawarga ngalaman kakasaran, sarta jalma-jalma anu ngagunakeun kakasaran ngarebut éta ku kakuatan. Sabab sakabéh nabi jeung Hukum geus ngaramal nepi ka Yohanes. Jeung lamun maranéh daék narima éta, ieu téh Elias, anu memang bakal sumping. Anu boga ceuli pikeun ngadéngé, muga ngadéngé.” Mateus 11:7–15.
We will continue this study in the next article.
Urang bakal neraskeun ieu panalungtikan dina artikel salajengna.
“Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords. Soon every man is to be judged for the deeds done in the body. The hour of God’s judgment has come, and upon the members of His church on earth rests the solemn responsibility of giving warning to those who are standing as it were on the very brink of eternal ruin. To every human being in the wide world who will give heed must be made plain the principles at stake in the great controversy being waged, principles upon which hang the destinies of all mankind.
“Kiwari, dina sumanget jeung kakawasaan Elias jeung Yohanes Pembaptis, utusan-utusan anu ditetepkeun ku Allah nuju nyaur perhatian hiji dunya anu keur ngadeukeutan pangadilan kana kajadian-kajadian anu khidmat anu moal lila deui bakal lumangsung patalina jeung jam-jam panungtungan masa panggilan rahmat sarta penampakan Kristus Yesus minangka Raja sagala raja jeung Gusti sagala gusti. Moal lila deui unggal jalma bakal diadili ku lantaran lampah-lampah anu dilakukeun dina jasad. Waktuna pangadilan Allah geus sumping, sarta ka para anggota garéja-Na di bumi dipasrahkeun tanggung jawab anu khidmat pikeun maparin panggeuing ka jalma-jalma anu saolah-olah nangtung pas di tepi karuksakan langgeng. Ka unggal manusa di sakuliah dunya anu daék merhatikeun, kudu dijelaskeun kalayan écés prinsip-prinsip anu keur dipertaruhkeun dina pasea agung anu keur lumangsung, prinsip-prinsip anu nangtukeun nasib sakumna umat manusa.”
“In these final hours of probation for the sons of men, when the fate of every soul is so soon to be decided forever, the Lord of heaven and earth expects His church to arouse to action as never before. Those who have been made free in Christ through a knowledge of precious truth, are regarded by the Lord Jesus as His chosen ones, favored above all other people on the face of the earth; and He is counting on them to show forth the praises of Him who hath called them out of darkness into marvelous light. The blessings which are so liberally bestowed are to be communicated to others. The good news of salvation is to go to every nation, kindred, tongue, and people.
“Dina jam-jam panungtungan mangsa pangujian pikeun anak-anak manusa ieu, nalika nasib unggal jiwa geus moal lila deui bakal diputuskeun salalawasna, Gusti Nu ngawasaan langit jeung bumi ngarepkeun garéja-Na hudang kana lampah saperti can kungsi saméméhna. Jalma-jalma anu geus dijadikeun bébas di jero Kristus ku jalan pangaweruh kana bebeneran anu mulya, ku Gusti Yesus dianggap sabagé umat pilihan-Na, anu dipaparin kautamaan ngaleuwihan sakumna bangsa séjén di sakuliah beungeut bumi; sarta Anjeunna ngandelkeun maranéhna supaya maranéhna nembongkeun pamuji ka Anjeunna anu geus nyaur maranéhna kaluar tina gelap kana cahaya-Na anu ajaib. Pangberkatan-pangberkatan anu dipaparinkeun kalayan kacida limpahna téh kudu ditepikeun ka batur. Warta hadé kasalametan kudu ditebar ka unggal bangsa, kaom, basa, jeung umat.”
“In the visions of the prophets of old the Lord of glory was represented as bestowing special light upon His church in the days of darkness and unbelief preceding His second coming. As the Sun of Righteousness, He was to arise upon His church, ‘with healing in His wings.’ Malachi 4:2. And from every true disciple was to be diffused an influence for life, courage, helpfulness, and true healing.
Dina tetempoan para nabi baheula, Gusti kamulyaan digambarkeun keur maparin caang anu husus ka garéja-Na dina mangsa poék jeung teu percaya anu miheulaan kadatangan-Na anu kadua kalina. Salaku Panonpoé Kabeneran, Mantenna bakal medal ka garéja-Na, “mawa kaséhatan dina jangjang-Na.” Maleakhi 4:2. Jeung ti unggal murid sajati bakal sumebar hiji pangaruh pikeun kahirupan, kawani, pitulungan, jeung panyageurian anu sajati.
“The coming of Christ will take place in the darkest period of this earth’s history. The days of Noah and of Lot picture the condition of the world just before the coming of the Son of man. The Scriptures, pointing forward to this time, declare that Satan will work with all power and ‘with all deceivableness of unrighteousness.’ 2 Thessalonians 2:9, 10. His working is plainly revealed by the rapidly increasing darkness, the multitudinous errors, heresies, and delusions of these last days. Not only is Satan leading the world captive, but his deceptions are leavening the professed churches of our Lord Jesus Christ. The great apostasy will develop into darkness deep as midnight. To God’s people it will be a night of trial, a night of weeping, a night of persecution for the truth’s sake. But out of that night of darkness God’s light will shine.” Prophets and Kings, 716, 717.
“Kadatangan Kristus bakal kajadian dina mangsa anu pangpoékna dina sajarah bumi ieu. Poé-poé Nuh jeung Lot ngagambarkeun kaayaan dunya pas saméméh datangna Putra manusa. Kitab Suci, bari nunjuk ka mangsa ieu, nyatakeun yén Iblis bakal digawe kalawan sagala kakawasaan jeung ‘kalawan sagala tipu daya kajahatan.’ 2 Tesalonika 2:9, 10. Karyana éta katingali écés dina poék anu beuki ngagedéan kalayan gancang, dina kasalahan anu kacida lobana, bid’ah, jeung panyasab dina poé-poé panungtungan ieu. Henteu ngan Iblis nuju ngagiring dunya kana panangkaran, tapi tipu dayana ogé keur ngaragikeun gareja-gareja anu ngaku kagungan Gusti urang Yesus Kristus. Murtad anu gedé bakal mekar jadi poék anu jero kawas satengah peuting. Pikeun umat Allah, éta bakal jadi peuting panggeuing, peuting ceurik, peuting panganiayaan ku sabab bebeneran. Tapi ti jero peuting poék éta cahaya Allah bakal caang.” Prophets and Kings, 716, 717.