The triple application of Elijah represents the external elements of the Elijah of the last days. Elijah represents one man, but also a movement of people. The movement of people who join with the messenger Elijah are taken out of the condition and experience represented by Laodicea.
Panarapan Éliah anu tilu rupa ngagambarkeun unsur-unsur lahiriah tina Éliah dina poé-panungtungan. Éliah ngawakilan hiji jalma, tapi ogé hiji gerakan umat. Gerakan umat anu ngahiji jeung utusan Éliah dipisahkeun kaluar tina kaayaan jeung pangalaman anu dilambangkeun ku Laodikea.
And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. Then said Elijah unto the people, I, even I only, remain a prophet of the Lord; but Baal’s prophets are four hundred and fifty men. 1 Kings 18:21, 22.
Tuluy Élias sumping ka sakumna rahayat, tuluy ngandika, “Nepi ka iraha maranéh baris pincang antara dua pamadegan? Lamun PANGERAN teh Allah, turut ka Anjeunna; ari lamun Baal, turut ka manehna.” Jeung rahayat teu ngawaler ka anjeunna sakecap-kecap acan. Tuluy Élias ngandika ka rahayat, “Kuring, nya kuring nyalira, anu kari janten nabi PANGERAN; ari nabi-nabi Baal aya opat ratus lima puluh urang.” 1 Raja-raja 18:21, 22.
Whether in the movement of the first or third angel, those who joined with the messenger of that period were either taken out of the history represented by the church of Sardis or the church of Laodicea. Either church is represented by the question of Elijah, concerning how long the people would halt between two opinions. The two opinions they halt between are represented by Habakkuk’s “debate.” The “debate” of Habakkuk chapter two, is a debate between either correct or incorrect methodology. The people that exist when the time of the debate arrives, either in Millerite history or those in the history of the last days are uncertain whether to get off the fence, and if so, they are uncertain as to which side of the fence they should descend to. They therefore answer not a word.
Dina gerakan malaikat kahiji boh malaikat katilu, jalma-jalma anu ngahiji jeung utusan dina mangsa éta boh dicabut kaluar tina sajarah anu dilambangkeun ku garéja Sardis atawa ku garéja Laodikea. Duanana garéja téh dilambangkeun ku patalékan Élija ngeunaan sabaraha lila umat bakal ngadadak antara dua pamadegan. Dua pamadegan anu ngajadikeun maranéhna ngadadak téh dilambangkeun ku “perdebatan” dina kitab Habakuk. “Perdebatan” dina Habakuk pasal dua téh mangrupa perdebatan antara méthodologi anu bener atawa anu salah. Umat anu hirup nalika mangsa perdebatan éta datang, boh dina sajarah Millerite boh maranéhna anu aya dina sajarah poé-poé panungtungan, teu pasti naha maranéhna kudu turun tina pager, jeung lamun enya, maranéhna ogé teu pasti kudu turun ka sisi pager anu mana. Ku sabab éta, maranéhna teu ngawaler sakecap ogé.
The Lord ordained a test in the history of the first and the history of the third angels which would manifest whether the one side of the debate, represented by the theological methodology of apostate Protestantism, or the methodology of Miller’s rules of prophetic interpretations, including the rules adopted by Future for America, was the actual message of the latter rain. The test of Mount Carmel that is to begin at the soon coming Sunday law in the United States requires that God identifies who His representative messenger is, as He did with Elijah and in the Millerite history of 1844. As with Elijah, and those who watched but were unwilling to take a position, the methodology was and will be confirmed by the fulfillments of public predictions.
Pangeran parantos netepkeun hiji ujian dina sajarah malaikat kahiji sareng sajarah malaikat katilu anu bakal nganyatakeun naha salah sahiji pihak dina pasualan éta, anu diwakilan ku metodologi téologis Protestanisme murtad, atawa metodologi aturan-aturan tafsiran nubuat Miller, kaasup aturan-aturan anu diadopsi ku Future for America, leres-leres mangrupa amanat hujan panungtungan. Ujian Gunung Karmel anu bakal dimimitian dina hukum Minggu anu baris geura datang di Amérika Serikat nungtut supaya Allah nangtukeun saha utusan wawakil-Na, sakumaha Anjeunna ngalakukeun ka Élia sareng dina sajarah Millerit taun 1844. Sapertos ka Élia, sareng ka jalma-jalma anu niténan tapi teu daék nyokot pendirian, metodologi éta parantos sareng bakal diteguhkeun ku kacumponan ramalan-ramalan umum.
“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-bebeneran anu kudu kaharti ku sarerea. Nubuat-nubuat ieu kudu jadi kasaksian di dunya. Ku kasampurnaanana dina poe-poe panungtungan ieu, eta bakal ngajelaskeun dirina sorangan.” Kress Collection, 105.
When fire came down and consumed Elijah’s offering, God was confirming to those who silently watched that Elijah was His representative, but by then it was too late for Ahab, Jezebel and her false prophets. This also happened in advance of October 22, 1844 in the Millerite history, and it will happen again in advance of the soon coming Sunday law, which is typified by October 22, 1844. Unfortunately, those who wait until that event to decide, will have by default already decided on the wrong side of the question. The selection of the Elijah messenger must precede his confrontation with Ahab, Jezebel and her false prophets. After the confirmation was accomplished by fire consuming Elijah’s offering, Elijah slew the false prophets.
Nalika seuneu turun sarta ngaduruk habis kurban pangbakti Élia, Allah keur negeskeun ka jalma-jalma anu ningal kalayan cicingeun yén Élia téh wakil-Na, tapi dina mangsa éta geus kasép pikeun Ahab, Izébel, jeung nabi-nabi palsuna. Ieu ogé kajadian saméméh 22 Oktober 1844 dina sajarah Millerite, sarta bakal kajadian deui saméméh hukum Minggu anu geuwat datang, anu dilambangkeun ku 22 Oktober 1844. Hanjakalna, jalma-jalma anu ngantosan nepi ka éta kajadian pikeun nyieun putusan, ku jalan bawaanana bakal geus nyieun putusan di pihak anu salah dina perkara éta. Pamilihan utusan Élia kudu miheulaan konfrontasina jeung Ahab, Izébel, jeung nabi-nabi palsuna. Sanggeus pangesahan éta dilaksanakeun ku seuneu anu ngaduruk habis kurban pangbakti Élia, Élia maéhan nabi-nabi palsu éta.
The false prophet is the sixth kingdom of Bible prophecy, and it ends its reign as the sixth kingdom at the soon-coming Sunday law, which is where Elijah slew the false prophets. Thereafter the full outpouring of rain began. In Millerite history, the messenger and his message were identified in contrast with those who in the context began to fulfill their role as apostate Protestantism (which is the false prophet of Elijah’s testimony), and one of the three powers that lead the world to Armageddon. God ordained that after October 22, 1844, the newly identified true prophetic movement would finish His work on earth, but the movement transitioned into Laodicea and shortly thereafter ceased to be a “movement”, because it became a legally accepted Church.
Nabi palsu téh nyaéta karajaan kagenep dina nubuat Alkitab, sarta éta mungkas pamaréntahanana salaku karajaan kagenep dina hukum Minggu anu geura datang, nya éta tempat Élia maéhan nabi-nabi palsu. Sanggeus éta, curahan hujan anu pinuh mimiti lumangsung. Dina sajarah Millerite, utusan jeung pesenna diidéntifikasi dina patalina jeung jalma-jalma anu dina kontéks éta mimiti ngalaksanakeun peranna salaku Protestanisme murtad (anu mangrupakeun nabi palsu dina kasaksian Élia), sarta salah sahiji tina tilu kakawasaan anu mingpin dunya ka Armageddon. Allah netepkeun yén sanggeus 22 Oktober 1844, gerakan nubuat anu sajati anu kakara diidéntifikasi éta bakal ngaréngsékeun padamelan-Na di bumi, tapi éta gerakan robah jadi Laodikia sarta teu lila sanggeusna eureun jadi hiji “gerakan”, sabab éta jadi Garéja anu diaku sacara hukum.
With these elements of the first Elijah in our minds, we will now address the prophetic characteristics of the second Elijah for the purpose of identifying and establishing who is the third Elijah of the last days. Jesus identified John the Baptist as the one who fulfilled the last prophecy of the Old Testament.
Kalayan unsur-unsur ngeunaan Elia nu kahiji ieu aya dina pikiran urang, ayeuna urang baris ngulik ciri-ciri nubuat ngeunaan Elia nu kadua pikeun tujuan ngaidéntifikasi sarta netepkeun saha Elia nu katilu dina poé-poé panungtungan. Yesus ngaidéntifikasi Yohanes Pembaptis minangka anjeunna anu ngalaksanakeun nubuat panungtungan dina Perjanjian Heubeul.
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.
Tingal, Kami baris ngutus ka maraneh Elia nabi saméméh datangna poé PANGERAN anu agung tur matak pikasieuneun; jeung anjeunna bakal malikkeun haté para bapa ka anak-anakna, sarta haté anak-anak ka para bapana, supaya ulah Kami datang terus neunggeul bumi ku kutuk. Maleakhi 4:5, 6.
Though Jesus identified John as the Elijah who was to come, John did not fully meet all the elements of the prediction of the Elijah to come, for the third and final Elijah comes before the great and dreadful day of the Lord, which is the time of the Seven Last Plagues, that conclude with the Second Coming of Christ. John was never-the-less the second Elijah, and his witness combined with the first Elijah identifies and establishes the third and final Elijah.
Sanajan Yesus nyatakeun yén Yohanes téh Élia anu kudu sumping, Yohanes henteu nyumponan sapinuhna sakabéh unsur tina nubuat ngeunaan Élia anu bakal sumping, sabab Élia anu katilu jeung anu pamungkas sumping saméméh poé PANGERAN anu agung jeung matak pikasieuneun, nyaéta mangsa Tujuh Bala anu Pamungkas, anu ditutup ku Kadatangan Kristus anu Kadua. Sanajan kitu, Yohanes téh Élia anu kadua, jeung kasaksianana anu dihijikeun jeung Élia anu kahiji nangtukeun sarta netepkeun Élia anu katilu jeung anu pamungkas.
Just as Elijah confronted a threefold representation of modern Babylon’s dragon, beast and false prophet, so too, John was confronted with a Roman authority (Herod), an impure woman (Herodias) and her daughter (Salome). Mount Carmel typified October 22, 1844, which in turn represents the Sunday law in the United States. At the Sunday law crisis the threefold union is brought about.
Saperti Élia nyanghareupan hiji gambaran tilu rupa tina naga, sato galak, jeung nabi palsu Babilon modéren, kitu deui Yohanes nyanghareupan hiji kakawasaan Romawi (Herodes), hiji awéwé najis (Herodias), jeung putrina (Salome). Gunung Karmel ngalambangkeun 22 Oktober 1844, anu saterusna ngawakilan hukum Minggu di Amérika Sarikat. Dina mangsa krisis hukum Minggu, persatuan tilu rupa éta diwujudkeun.
“By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.
“Ku putusan anu maksakeun pangadegna kapapaan, anu ngalanggar hukum Allah, bangsa urang bakal pegat sapinuhna ti kabanaran. Lamun Protestantisme ngalegaan leungeunna nyabrang jurang pikeun nyekel leungeun kakawasaan Romawi, lamun manéhna ngahontal ngaliwatan wowogan pikeun silihgandeng jeung Spiritualisme, lamun, dina pangaruh ieu pakumpulan tilu rupa, nagara urang mungkir kana unggal asas dina Konstitusina salaku pamaréntahan Protestan jeung républikan, sarta nyadiakeun jalan pikeun sumebarna kapalsuan jeung pangwawaran paus, mangka urang tiasa nyaho yén waktuna geus sumping pikeun padamelan Iblis anu matak heran, sarta yén ahir geus caket.” Testimonies, jilid 5, 451.
In the story of Herod, we find that as a representative of pagan Rome, he is a representative of the “ten kings” of pagan Rome, and therefore symbolizes the ten kings of Revelation seventeen that give their kingdom to the whore for one hour. Herod was typified by Ahab. Both were in marriages that were unlawful. Ahab, who was of Israel was forbidden to marry a woman who was not an Israelite woman, and Herod had taken his brother’s wife to marry. The fornication of the whore of Tyre and Babylon with the kings of the earth is represented by Ahab and Herod’s unlawful relationship with Jezebel and Herodias.
Dina carita ngeunaan Herodes, urang manggihan yén minangka wawakil Roma kapir, anjeunna mangrupa wawakil “sapuluh raja” ti Roma kapir, ku kituna ngalambangkeun sapuluh raja dina Wahyu tujuh belas anu masrahkeun karajaan maranéhna ka palacuran éta salila sajam. Herodes ditipologikeun ku Ahab. Duanana aya dina perkawinan anu haram. Ahab, anu asalna ti Israél, dilarang nikah jeung awéwé anu lain urang Israél, sedengkeun Herodes geus nyokot pamajikan lanceukna pikeun dijadikeun pamajikanana. Panglacuran palacuran Tirus jeung Babul babarengan jeung raja-raja bumi dilambangkeun ku hubungan haram Ahab jeung Herodes jeung Izébel sarta Herodias.
The confrontation at Mount Carmel with Ahab, was represented as a birthday celebration for Herod. At the Sunday law the United States ceases to be the sixth kingdom of Bible prophecy, and the ten kings become the seventh kingdom. At their birthday as the seventh kingdom, Herod in a drunken feast agrees to give up to half of his kingdom to Salome, the daughter of Herodias. The ten kings agree to give their kingdom unto the beast, and they do so for they have been deceived by the false prophet (the United States) and are spiritually “drunken”.
Pasamoan di Gunung Karmel jeung Ahab dipagambarkeun minangka hiji pésta ulang taun pikeun Herodes. Dina hukum Minggu, Amérika Sarikat eureun jadi karajaan kagenep dina nubuat Kitab Suci, sarta sapuluh raja jadi karajaan katujuh. Dina ulang taun maranéhna minangka karajaan katujuh, Herodes dina pésta mabok satuju pikeun mikeun nepi ka satengah karajaanna ka Salome, putri Herodias. Sapuluh raja satuju pikeun mikeun karajaan maranéhna ka sato galak éta, sarta maranéhna ngalakukeun kitu sabab geus katarajang ku tipu daya nabi palsu éta (Amérika Sarikat) sarta sacara rohani “mabok”.
At Mount Carmel the false prophets danced all day in an attempt to deceive, and at Herod’s birthday party Salome, the daughter of Herodias did a dance to deceive the drunken king. In doing so the daughter of Herodias secured Ahab’s authority to kill John the Baptist. At the Sunday law in the United States, the United States will deceive the entire world into accepting a world-wide image of the beast that consists of a kingdom that is half churchcraft and half statecraft. The deception of the world by the United States, who is the false prophet of the threefold union, was prefigured by the dance of Jezebel’s prophets and the daughter of Jezebel (Salome), for Jezebel is Catholicism and apostate Protestantism is her daughters (as Salome).
Di Gunung Karmel, nabi-nabi palsu menari sapoé jeput dina hiji usaha pikeun nipu, jeung dina pésta ulang taun Hérodes, Salomé, putri Hérodias, ngalakukeun hiji tarian pikeun nipu raja anu keur mabok. Ku kituna, putri Hérodias meunangkeun kawenangan Ahab pikeun maéhan Yohanes Pembaptis. Dina hukum Minggu di Amérika Sarikat, Amérika Sarikat bakal nipu sakuliah dunya sangkan narima hiji patung sato galak anu nyakup karajaan sadunya, anu mangrupa hiji karajaan satengah kakawasaan garéja jeung satengah kakawasaan nagara. Panipuan dunya ku Amérika Sarikat, anu mangrupa nabi palsu tina pasatuan tilu rupa, geus dipralambangkeun ku tarian nabi-nabi Isebel jeung putri Isebel (Salomé), sabab Isebel téh Katolik, sarta Protestan anu murtad téh putri-putrina (sakumaha Salomé).
Persecution begins at the soon-coming Sunday law that involves death, as represented by the second Elijah’s head being removed and placed into a basket for the papacy, represented by Herodias. At that point the deadly wound of the papacy is fully healed, she is no longer forgotten and the latter rain is poured out without measure, as the ensign of the one hundred and forty-four thousand is lifted up. At that point Islam of the third Woe strikes, and the progressive judgment of the great whore who sits upon many waters begins. Her judgment is doubled.
Panganiaya dimimitian dina hukum Minggu anu baris geura datang, anu ngalibetkeun pati, sakumaha dilambangkeun ku sirah Élia anu kadua dipancung sarta diteundeun kana karanjang pikeun kapapaan, anu dilambangkeun ku Herodias. Dina titik éta tatu maot kapapaan téh cageur sapinuhna, manéhna henteu deui kaliwat ku poho, jeung hujan panungtungan dicurahkeun tanpa ukuran, nalika panji saratus opat puluh opat rébu diangkat. Dina titik éta Islam tina Woe anu katilu narajang, sarta pangadilan anu maju kana palacur agung anu linggih dina loba cai dimimitian. Pangadilanana didobel.
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. Revelation 18:4–6.
Sarta kuring ngadéngé sora anu séjén ti sawarga, saur-Na, Kaluarlah ti dirina, he umat Kami, supaya maranéh ulah milu kana dosa-dosana, jeung supaya maranéh ulah narima tina bala-balana. Sabab dosa-dosana geus ngahontal nepi ka sawarga, jeung Allah geus nginget kajahatan-kajahatanana. Balas ka dirina sakumaha manehna geus ngabales ka maranéh, jeung gandakeun ka dirina dua kali lipet nurutkeun kana pagaweanana: dina cangkir anu geus dieusian ku manehna, eusian pikeun dirina dua kali lipet. Wahyu 18:4–6.
Her judgment is doubled, for she was not yet judged for the murders she accomplished during the Dark Ages from the year 538 unto 1798. In the fifth seal, those the papacy had murdered are symbolically portrayed beneath the altar asking when God would judge the whore of Rome, and they are told to rest in their graves until a second group of martyrs that are to be murdered as they had been murdered are made up. When her judgment comes it is doubled for she will have twice murdered God’s faithful people.
Hukuman ka dirina dilipatkeun, sabab can acan dihukum pikeun rajapati-rajapati anu ku manéhna dipigawé salila Jaman Poék ti taun 538 nepi ka 1798. Dina segel kalima, jalma-jalma anu geus dipaéhan ku kapapaan sacara simbolis digambarkeun aya di handapeun altar bari nanya iraha Allah bakal ngahukum sundel Roma, sarta ka maranéhna diwartakeun supaya maranéhna ngaso heula di kubur-kuburna nepi ka kelompok kadua para martir anu bakal dipaéhan sakumaha maranéhna kungsi dipaéhan téh kacumponan. Nalika hukumanana datang, éta jadi dilipatkeun, sabab manéhna bakal geus dua kali maéhan umat Allah anu satia.
And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled. Revelation 6:9–11.
Jeung nalika Anjeunna geus muka meterai anu kalima, kuring nempo di handapeun altar jiwa-jiwa jalma anu geus dipaéhan ku sabab firman Allah, jeung ku sabab kasaksian anu maranéhna pageuh dicekel: Maranéhna ngagero ku sora tarik, pokna, Sabaraha lilana deui, nun Gusti, anu suci jeung sajati, Gusti can ngahakiman jeung males getih kami ka jalma-jalma anu cicing di bumi? Jeung jubah-jubah bodas dipasihkeun ka masing-masing di antarana; sarta ka maranéhna diungkabkeun, supaya maranéhna tetep reureuh heula saheulaanan kénéh, nepi ka sasama abdi-abdi maranéhna jeung dulur-dulur maranéhna ogé, anu bakal dipaéhan saperti maranéhna, geus kacumponan. Wahyu 6:9–11.
Sister White places the passage of the martyrs of the fifth seal at the Sunday law where God’s other flock is called out of Babylon, which is Herod’s birthday party when the ten kings agree to give their seventh kingdom unto the eighth kingdom that is of the seven.
Sadérék White nempatkeun petikan ngeunaan para syuhada tina segel kalima dina mangsa hukum Minggu, nalika domba-domba Allah anu séjén dipanggero kaluar ti Babul; ieu téh pésta ulang taun Herodes, nalika sapuluh raja sapuk pikeun masrahkeun karajaanana anu katujuh ka karajaan anu kadalapan, anu asalna tina anu tujuh.
“When the fifth seal was opened, John the Revelator in vision saw beneath the altar the company that were slain for the Word of God and the testimony of Jesus Christ. After this came the scenes described in the eighteenth of Revelation, when those who are faithful and true are called out from Babylon. [Revelation 18:1–5, quoted.]” Manuscript Releases, volume 20, 14.
“Waktu segel kalima dibuka, Yohanes Sang Wahyu dina tetenjo ningali di handapeun altar rombongan jalma-jalma anu dipaéhan ku sabab Firman Allah jeung kasaksian Yesus Kristus. Sanggeus ieu datang pamandangan-pamandangan anu dijelaskeun dina Wahyu pasal dalapan belas, nalika maranéhanana anu satia jeung sajati dipanggil kaluar ti Babul. [Wahyu 18:1–5, dicutat.]” Manuscript Releases, volume 20, 14.
Those who are called out of Babylon make up the second group of martyrs that are murdered by the papacy as Herodias did to the second Elijah. Sister White also places the fifth seal at the opening of the final seal.
Anu dipiwarang kaluar ti Babul jadi golongan kadua para martir anu dipaéhan ku kapausan, sakumaha Herodias ngalakukeun ka Élia anu kadua. Sister White ogé nempatkeun segel kalima dina bubukana segel panungtungan.
“‘And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: and they cried with a loud voice, saying, How long, O Lord, Holy and true, doest Thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them [They were pronounced pure and holy]; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled’ [Revelation 6:9–11]. Here were scenes presented to John that were not in reality but that which would be in a period of time in the future.
“‘Jeung nalika Anjeunna muka meterai anu kalima, kuring nempo di handapeun altar jiwa-jiwa maranéhanana anu geus dipaéhan ku sabab firman Allah, jeung ku sabab kasaksian anu dicekel ku maranéhna: sarta maranéhna ngagero ku sora anu tarik, pokna, Sabaraha lilana deui, nun Gusti, anu Suci jeung Satia, Anjeun can ngahukum jeung males getih kami ka jalma-jalma anu cicing di bumi? Jeung jubah-jubah bodas dipaparinkeun ka unggal saurang di antara maranéhna [Aranjeunna dinyatakeun murni jeung suci]; sarta ka maranéhna dipidawuh, supaya maranéhna reureuh heula sawatara waktu deui, nepi ka sasama abdi-abdi maranéhna ogé jeung dulur-dulur maranéhna, anu bakal dipaéhan sakumaha maranéhna, geus kacumponan’ [Wahyu 6:9–11]. Di dieu dipintonkeun ka Yohanes adegan-adegan anu lain kanyataan dina mangsa harita, tapi hal-hal anu bakal kajadian dina hiji kurun waktu di mangsa nu bakal datang.
“Revelation 8:1–4 quoted.” Manuscript Releases, volume 20, 197.
“Wahyu 8:1–4 dipetik.” Manuscript Releases, jilid 20, 197.
The prayers of those murdered by the papacy during the Dark Ages are “remembered” during the opening of the “seventh seal,” which identifies that the “seventh seal” is opened at the soon-coming Sunday law, for it is there that God remembers her iniquities.
Doa-doa jalma-jalma anu dipaéhan ku kapapaan dina mangsa Jaman Poék “diéling” dina waktu dibukana “segel katujuh,” anu nandakeun yén “segel katujuh” dibuka dina waktu hukum poé Minggu anu baris geura datang, sabab di dinya Allah ngéling kana kajahatan-kajahatanana.
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. Revelation 18:4–6.
Tuluy kuring ngadangu sora séjén ti sawarga, nyebut, Kaluarlah ti dirina, eh umat Kami, supaya maranéh ulah milu kana dosa-dosana, jeung supaya maranéh ulah narima bala-balana. Sabab dosa-dosana geus ngahontal ka sawarga, jeung Allah geus nginget kajahatan-kajahatanana. Balas ka dirina sakumaha manéhna geus ngabales ka maranéh, jeung gandaankeun ka dirina dua kali lipet nurutkeun kana pagawéanana: dina cangkir anu geus dieusian ku dirina, eusian pikeun dirina dua kali lipet. Wahyu 18:4–6.
The first Elijah witnesses to the confrontation that occurs between the one hundred and forty-four thousand and the threefold union which leads the world to Armageddon in the last days. The second Elijah (John the Baptist), repeats and enlarges the testimony of the first Elijah and together (line upon line), they identify and establish the prophetic characteristics of the third and final Elijah. The third Elijah is represented by a beginning Elijah (Miller), and an ending Elijah, for the movement of the first angel is repeated in the movement of the third angel.
Élia nu kahiji nyaksian kana pasanggiri anu lumangsung antara saratus opat puluh opat rébu jeung pasatuan tilu rupa anu ngantarkeun dunya ka Armageddon dina poé-poé panungtungan. Élia nu kadua (Yohanes Pambaptis), ngulang sarta ngalegaan kasaksian Élia nu kahiji, sarta babarengan (garis demi garis), maranéhna ngaidentifikasi jeung netepkeun ciri-ciri profétis Élia nu katilu jeung nu panungtungan. Élia nu katilu dilambangkeun ku hiji Élia mimiti (Miller), jeung hiji Élia panutup, sabab gerakan malaikat nu kahiji diulang deui dina gerakan malaikat nu katilu.
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows.” The 1888 Materials, 803, 804.
“Gusti parantos maparin pesen-pesen Wahyu 14 tempatna dina runtuyan nubuat, sarta padamelanana teu meunang eureun nepi ka panutupan sajarah bumi ieu. Pesen malaikat kahiji jeung kadua masih kénéh mangrupa bebeneran pikeun jaman ieu, sarta kudu lumangsung sajajar jeung ieu anu nuturkeunana.” The 1888 Materials, 803, 804.
The third Elijah possesses the signature of Alpha and Omega, for it represents a beginning and ending Elijah. Both the first and the last Elijah represent a movement, either of the first or third angel of Revelation fourteen.
Élia nu katilu ngabogaan ciri Alpha jeung Omega, sabab éta ngalambangkeun Élia nu jadi awal jeung ahir. Boh Élia nu kahiji boh nu pamungkas ngawakilan hiji gerakan, nyaéta gerakan malaikat kahiji atawa malaikat katilu dina Wahyu opat welas.
“The work of John the Baptist, and the work of those who in the last days go forth in the spirit and power of Elijah to arouse the people from their apathy, are in many respects the same. His work is a type of the work that must be done in this age. Christ is to come the second time to judge the world in righteousness. The messengers of God who bear the last message of warning to be given to the world, are to prepare the way for Christ’s second advent, as John prepared the way for his first advent. In this preparatory work, ‘every valley shall be exalted, and every mountain shall be made low; and the crooked shall be made straight, and the rough places plain’ for history is to be repeated, and once again ‘the glory of the Lord shall be revealed, and all flesh shall see it together; for the mouth of the Lord hath spoken it.’” Southern Watchman, March 21, 1905.
“Karya Yohanes Pambaptis, jeung karya jalma-jalma anu dina poé-poé panungtungan maju dina sumanget jeung kakawasaan Elia pikeun ngahudangkeun umat tina rasa teu padulina, dina loba hal sarua. Karyana téh mangrupa hiji pralambang tina karya anu kudu dipigawé dina jaman ieu. Kristus bakal sumping pikeun kadua kalina pikeun ngahakiman dunya kalayan kaadilan. Utusan-utusan Allah anu mawa pesen panungtungan panggeuing anu kudu dipasihkeun ka dunya, kudu nyiapkeun jalan pikeun kadatangan Kristus anu kadua, sakumaha Yohanes nyiapkeun jalan pikeun kadatangan-Na anu kahiji. Dina ieu karya persiapan, ‘unggal lebak bakal diangkat luhur, jeung unggal gunung bakal direndahkeun; anu bengkok bakal dijadikeun lempeng, jeung tempat-tempat anu garinjul jadi rata’ sabab sajarah bakal kaulang deui, sarta sakali deui ‘kamulyaan PANGERAN bakal dinyatakeun, jeung sakumna umat manusa bakal ningalina babarengan; sabab sungut PANGERAN anu parantos ngandika.’” Southern Watchman, 21 Maret 1905.
The triple application of Elijah represents the confrontation between Elijah and the movement associated with Elijah and the threefold union of Modern Babylon. It is closely related to the triple application of the messenger who prepares the way for the Messenger of the Covenant, but that line represents the internal dynamics of the movement and messenger. In both triple applications the third and final fulfillment of the messenger and movement are represented by Alpha and Omega as representing a beginning fulfillment and an ending fulfillment.
Panerapan rangkep tilu ngeunaan Élias ngagambarkeun patembungan antara Élias jeung gerakan anu pakait jeung Élias, sarta jeung persatuan tilu rupa Babul Modéren. Ieu raket patalina jeung panerapan rangkep tilu ngeunaan utusan anu nyiapkeun jalan pikeun Utusan Perjangjian, nanging garis éta ngagambarkeun dinamika internal tina gerakan jeung utusan. Dina duanana panerapan rangkep tilu éta, pangerapan katilu jeung panungtung tina utusan jeung gerakan digambarkeun ku Alfa jeung Omega, minangka ngagambarkeun pangerapan awal jeung pangerapan ahir.
The third and final Elijah represents the movement of the third angel, which is the movement of the one hundred and forty-four thousand, who will be lifted up as an ensign to call the great multitude out of Babylon when the hour of the great earthquake of Revelation eleven arrives. Before that hour, the messenger and the movement will be identified in contrast with the counterfeit movement that presents a counterfeit latter rain message of peace and safety.
Élia anu katilu jeung pamungkas ngawakilan gerakan malaikat katilu, nyaéta gerakan saratus opat puluh opat rébu, anu baris diangkat jadi panji pikeun nyaur jalma réa anu agung kaluar ti Babul nalika datang jam lini gedé dina Wahyu sabelas. Saméméh jam éta, utusan jeung gerakan éta bakal diidéntifikasi ku cara dibédakeun jeung gerakan palsu anu nampilkeun amanat hujan panungtungan palsu ngeunaan karapihan jeung kasalametan.
The distinctions between the true and false message and messenger are to be recognized by the fulfillment of the message. These articles began at the end of July, 2023, and well before the massacre of October 7, the articles were identifying that the true latter rain message identifies Islam of the third Woe, and that the message began on September 11, 2001. The articles identified that the angering of the nations which began at that time according to inspiration was as a woman in travail, and therefore the angering and troubles brought upon planet earth would continue to escalate until the close of probation.
Bédana antara pesen jeung jurubicara anu sajati jeung anu palsu kudu dipikawanoh ku tergenepna éta pesen. Tulisan-tulisan ieu dimimitian dina ahir Juli 2023, sarta jauh saméméh pembantaian tanggal 7 Oktober, tulisan-tulisan éta geus netelakeun yén pesen hujan panungtungan anu sajati ngaidéntifikasi Islam tina Cilaka katilu, sarta yén éta pesen dimimitian dina 11 Séptémber 2001. Tulisan-tulisan éta netelakeun yén ngamurkakeunana bangsa-bangsa anu dimimitian dina waktu éta nurutkeun ilham téh ibarat awéwé anu keur ngalahirkeun, ku kituna ngamurkakeun éta jeung kasusah-kasusah anu didatangkankeun ka planét bumi bakal terus ngaronjat nepi ka panutupan mangsa kasempetan.
We will continue the study in our next article.
Urang bakal neraskeun ieu pangajaran dina artikel urang nu salajengna.
“O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! But many of those who should be proclaiming the truth are accusing and condemning their brethren. When the converting power of God comes upon minds, there will be a decided change. Men will have no inclination to criticize and tear down. They will not stand in a position that hinders the light from shining to the world. Their criticism, their accusing, will cease. The powers of the enemy are mustering for battle. Stern conflicts are before us. Press together, my brethren and sisters, press together. Bind up with Christ. ‘Say ye not, A confederacy, . . . neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.’
“Mugia umat Allah miboga rasa kana karuksakan rébuan kota anu geus nyampeur, anu ayeuna ampir diserahkeun ka panyembahan brahala! Tapi loba di antara maranéhna anu kuduna ngawawarkeun bebeneran malah nuduh jeung ngahukum dulur-dulurna. Lamun kakawasaan Allah anu ngarobah manah datang nimpah pikiran, bakal aya parobahan anu écés. Jalma-jalma moal boga kahayang pikeun nyalahkeun jeung ngaruntuhkeun. Maranéhna moal nangtung dina posisi anu ngahalangan cahaya supaya henteu nyorot ka dunya. Kritik maranéhna, tuduhan maranéhna, bakal eureun. Kakuatan-kakuatan musuh keur ngumpul pikeun perang. Pajoangan anu beurat aya di hareupeun urang. Rapetkeun barisan, dulur-dulur lalaki jeung awéwé kuring, rapetkeun barisan. Pageuhkeun diri jeung Kristus. ‘Ulah maranéh nyebut, Hiji pakumpulan rahasia,... jeung ulah sieun ku anu dipikasieun ku maranéhna, sarta ulah ngaraos gimir. Sucikeun Gusti semesta alam nyalira; mugi Mantenna jadi anu dipikasieun ku maranéh, jeung mugi Mantenna jadi anu ngajadikeun maranéh gentar. Jeung Mantenna bakal jadi tempat suci; tapi jadi batu nu ngajadikeun titajong jeung cadas nu matak nyinggung ka dua karajaan Israil, jadi jerat jeung jaring ka pangeusi Yerusalem. Jeung loba di antara maranéhna bakal titajong, sarta murag, sarta remuk, sarta kajiret, sarta katangkep.’
“The world is a theater. The actors, its inhabitants, are preparing to act their part in the last great drama. God is lost sight of. With the great masses of mankind there is no unity, except as men confederate to accomplish their selfish purposes. God is looking on. His purposes in regard to his rebellious subjects will be fulfilled. The world has not been given into the hands of men, though God is permitting the elements of confusion and disorder to bear sway for a season. A power from beneath is working to bring about the last great scenes in the drama,—Satan coming as Christ, and working with all deceivableness of unrighteousness in those who are binding themselves together in secret societies. Those who are yielding to the passion for confederation are working out the plans of the enemy. The cause will be followed by the effect.
“Dunya téh hiji téater. Para palakuna, nyaéta pangeusina, keur nyiapkeun diri pikeun maénkeun bagianna dina drama agung panungtungan. Allah geus teu katenjo deui. Di antara golongan ageung umat manusa euweuh kasatunggalan, iwal lamun jalma-jalma ngahiji pikeun ngalaksanakeun maksud-maksud maranéhna anu mentingkeun diri sorangan. Allah keur nenjo. Maksud-maksud-Na ngeunaan subjék-subjék-Na anu barontak bakal kalaksanakeun. Dunya henteu dipasrahkeun kana panangan manusa, sanajan Allah ngantep unsur-unsur kabingungan jeung kakacauan maréntah pikeun sawatara mangsa. Hiji kakawasaan ti handap keur digawe pikeun mawa kajadian-kajadian panungtungan anu agung dina drama éta,—Sétan datang salaku Kristus, sarta ngalakonan sagala rupa panipuan kajahatan di antara jalma-jalma anu keur ngabeungkeut dirina babarengan dina pakumpulan-pakumpulan rusiah. Jalma-jalma anu nyerah ka napsu pikeun ngahiji dina pakumpulan keur ngalaksanakeun rencana-rencana musuh. Sabab bakal dituturkeun ku akibat.”
“Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.
“Palanggaran geus ampir ngahontal watesna. Kabingungan ngeusian dunya, jeung hiji kasieunan anu gedé baris geura datang ka umat manusa. Ahir téh geus kacida deukeutna. Urang anu nyaho kana bebeneran kuduna keur nyiapkeun diri pikeun naon anu baris geura nimpah ka dunya minangka hiji kajadian anu ngageunjleungkeun pisan.” Review and Herald, September 10, 1903.