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# The Book of Daniel - Number Ninety-Six

Kitab Daniel - Nomer Sembilan Puluh Enem

The Triple Application of Prophecy: Unlocking the Prophetic Framework for the Last Days

Pangentasan Rangkap Telu tumrap Ramalan: Mbukak Kerangka Ramalan kanggo Dina-dina Pungkasan

Author

Jeff Pippenger

Published

February 29, 2024

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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.

Kerangka pekabaran kenabianipun William Miller inggih punika kalih kakuwasan ingkang ndadosaken karusakan, yaiku paganisme lajeng papalisme, lan kerangka pekabaran kenabianipun Future for America inggih punika tigang kakuwasan ingkang ndadosaken karusakan, yaiku paganisme, lajeng papalisme, lajeng Protestanisme murtad, nanging sedaya kalampahanipun sesarengan ing wekasan. Salah satunggaling kunci kenabian ingkang utami tumrap pangertosan kenabianipun Miller inggih punika bilih “the daily” wonten ing kitab Daniel minangka pralambang paganisme, awit punika netepaken sesambetan antawisipun kalih kakuwasan ingkang ndadosaken karusakan, ingkang lajeng dados kerangka pangertosan kenabianipun. Salah satunggaling kunci kenabian ingkang utami tumrap pangertosan kenabianipun Future for America ugi inggih punika bilih “the daily” wonten ing kitab Daniel minangka pralambang paganisme, awit panggeneping sajarah saking paganisme netepaken runtutan prastawa ing Daniel pasal sewelas ayat patang puluh lan patang puluh siji, ingkang lajeng dados kerangka pangertosan kenabianipun 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.”

Kados ingkang tansah kalampahan tumrap pepadhang enggal, majengipun bebener ingkang kabikak ing taun 1989 nalika ambrukipun Uni Sovyèt dipunperangi déning kathah swanten ingkang manéka warni. Panentangan ingkang dipunaturaken nglawan bebener punika tanpa kejawi tansah ngasilaken pangertosan ingkang langkung cetha bab bebener punika. Ing kontroversi-kontroversi wiwitan nglawan bebener ingkang kapanggih wonten ing enem ayat pungkasan saking Daniel sewelas, sapérangan pranatan kenabian ingkang wonten ing Alkitab dipunkenali minangka bukti-bukti ingkang wigati kanggé nyengkuyung tambahing kawruh ingkang kadadosan nalika kitab Daniel kabikak ing taun 1989. Sapunika kita saweg nimbang salah satunggaling pranatan punika, ingkang kita sebat “tetrapan kaping tiga saking ramalan.”

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.

Kita miwiti kanthi nyemak rong aplikasi rangkep telu sing ing sawijining tataran iku garis sing padha, nanging ing tataran liya iku béda. Rong wujud pisanan saka Roma (kafir lan kapapal), netepake wujud katelu, yaiku Roma Modern. Rong wujud pisanan saka Babel-Babil (Babel lan Babil), netepake wujud katelu, yaiku Babil Modern. Roma Modern iku kéwan ing Wahyu pitulas sing ditumpaki lan dipréntahi déning Babil Modern. Wong loro iku béda cetha kaya bedané koboi lan jarané, nanging uga padha nindakaké laku jina rohani siji marang sijiné, mula ing tataran kuwi wong loro iku dadi siji. Ana rong aplikasi rangkep telu liyané saka wangsit sing nduwèni sesambungan kang padha.

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.

Kalih pepanthanipun Éliyah ingkang kapisan (Éliyah lan Yokanan Pambaptis) netepaken Éliyah ingkang kaping tiga ing dinten-dinten wekasan. Sareng kaliyan punika, kalih utusan kapisan ingkang nyawisaken margi tumrap Utusan Prajanjian (Yokanan Pambaptis lan William Miller), netepaken utusan ingkang nyawisaken margi tumrap Utusan Prajanjian ing dinten-dinten wekasan. Wonten tiga titik wigati ingkang kedah dipunmangertosi saking kalih garis panerapan rangkep tiga saking wangsit punika.

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.

Bab kapisan yaiku manawa wakil-wakil sajarah sing nyata saka loro garis penerapan rangkep telu saka wangsit iku, ing pokoke, padha tokoh-tokoh sajarah sing padha, nanging tujuwane ing loro gambaran mau cetha beda. Bab kapindho yaiku ngerteni apa bedane antarane loro penerapan rangkep telu saka wangsit sing raket gegandhengan mau. Bedane yaiku manawa Élia makili sawijining pakaryan lahiriah ing dina-dina wekasan, dene utusan sing nyawisake dalan tumrap Sang Utusan Prajanjian makili sawijining pakaryan batiniah ing dina-dina wekasan.

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.

Bab katelu kang kudu digatèkaké yaiku yèn Gusti Yesus, minangka Alpha lan Omega, netepaké Éliah kang katelu, lan uga utusan kang katelu sing nyawisaké dalan, minangka gegandhèngan karo Éliah utusan kang kapisan lan kang pungkasan, sarta utusan kang kapisan lan kang pungkasan sing nyawisaké dalan tumrap Utusaning Prajanjian. Éliah utusan saka malaékat kang kapisan lan Éliah utusan saka malaékat kang katelu bebarengan mbentuk panggenapan Éliah kang katelu, lan utusan kang nyawisaké dalan dipralambangaké minangka utusan saka gerakané malaékat kang kapisan lan kang katelu.

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 Élia maringi sawijining gambaran ngenani pasulayan ing dina-dina wekasan antarané umat Allah lan pasawangan telung pérangan saka Roma Modhèren sajroning pasulayan ing Gunung Karmèl.

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 dumunung ing sisih lor Israèl, cedhak pasisir Segara Tengah. Gunung iki mbentang kira-kira saka lor-kulon tumuju kidul-wétan lan mbentuk punggungan kang cetha katon, kanthi dawa watara 39 mil (63 kilomèter). Lembah Megiddo, kang uga katelah Lembah Yizreèl, dumunung ing sisih kidul-wétan Gunung Karmel. Gunung Karmel lan Lembah Megiddo kalebu cedhak siji lan sijiné miturut ukuran jarak. Jarak antarané loro mau, miturut garis lurus, kira-kira 20 nganti 25 mil (32 nganti 40 kilomèter). Ing sisih kulon Gunung Karmel ana Segara Tengah, lan ing sisih wétan Lembah Megiddo lan Lembah Yizreèl ana Segara Galiléa, kang uga katelah Tlaga Tiberias utawa Tlaga Kineret.

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.

Ing kitab Wahyu, perang Armagedon ngenali Lembah Megido, lan ilham ora ngersakaké supaya para murid ramalan pracaya yèn kitab Wahyu lagi ngenali pesené kanthi teges harfiah; mulané, nalika ngenali Armagedon (Megido) minangka Armagedon, kitab iku migunakaké tembung “har,” kang tegesé gunung, supaya cetha yèn perang iku minangka pralambang rohani saka peperangan pungkasan kang naga, kéwan galak, lan nabi palsu mimpin jagad marang kono.

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.

Kanthi ngenali Megiddo minangka Armageddon, Yohanes mesthekake manawa iku ora kena dimangertèni minangka sawijining papan géografis harfiah, awit Megiddo iku sawijining lembah lan ora nduwèni gunung. Ing sacedhaké ana Gunung Karmel, ing kono dumadi pasrawungan Élia karo Akhab lan para nabi Yézebel; mula Megiddo lan Gunung Karmel padha-padha dadi pralambang tumrap perang pungkasan 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.

Manawa panjenengan nggambar segitiga kanthi Yerusalem, Gunung Karmel, lan Lebak Megido, Yerusalem bakal mapan ana ing pojok kidul-wétan segitiga iku, dene Gunung Karmel ana ing lor-kulon lan Lebak Megido ana ing lor-wétan. Dhaérah sing kanthi simbolis nggambarake peperangan Armagedon diwatesi déning rong segara, lan ratu saka lor (sundel Babil Modern) tumeka ing wekasané ana ing antaraning segara-segara mau lan gunung suci kamulyan. Lan ing wektu iku mangsa coba manungsa katutup.

> 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.

> Nanging pawarta saka wetan lan saka lor bakal nguwatiraké dhèwèké; mulané dhèwèké bakal maju kanthi bebendu kang gedhé kanggo numpes lan mbinasakaké akèh wong nganti tuntas. Lan dhèwèké bakal masang kémah-kémah kratoné ana ing antarané segara-segara, ing gunung suci kang mulya; nanging dhèwèké bakal tekan ing pungkasané, lan ora ana siji waé kang bakal nulungi dhèwèké. Lan ing wektu iku Mikhael bakal jumeneng, pangéran agung kang ngreksa anak-anaké bangsamu; lan bakal ana mangsa kasusahan, kang durung tau ana wiwit ana sawijining bangsa nganti tekan wektu iku; lan ing wektu iku bangsamu bakal kapitulungan, saben wong kang katemuné katulis ana ing 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.

Panganggening Élia kaping telu nglambangaké pasrawungan njaba umat Allah karo ratu saka lor, yaiku sirahing patunggilan telu saka naga, kéwan galak, lan nabi palsu kang nuntun jagad marang Armagedon. Telung mungsuhé Élia kang dados pralambang patunggilan telu iku yaiku Ahab, kang dadi raja saking sepuluh taler sisih lor lan nglambangaké sepuluh raja ing Wahyu pitulas, kang padha laku jina karo sundel Babilon, lan kang sarujuk masrahaké karajané marang sundel iku sajroning “sak jam”, yaiku “jam” krisis angger-angger Minggu. Sundel Babilon dilambangaké déning Izebel, lan para nabi Baal sarta para imam alasé Izebel nglambangaké 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 diwiwiti kanthi hukum Minggu sing enggal bakal tumeka ing Amérika Sarékat lan dipungkasi nalika Mikhael jumeneng. Nalika hukum Minggu mau teka, swara kapindho ing Wahyu pasal wolulas nyeluk wedhus Allah liyané metu saka Babil. Jangka wektu wiwit saka panggilan metu saka Babil nganti tumekaning panutupan mangsa sih-rahmat iku minangka mangsa pangadilan tumrap sundhalé Babil. Iku uga minangka jangka wektu nalika Roh Suci kawutahaké tanpa ukuran. Iku minangka “jam,” nalika para ratu sepuluh sarujuk kanggo mrentah bebarengan karo sundhalé Tirus, kang wis ora dilalekaké manèh. Iku minangka “jam,” saka “lindhu” gedhé ing Wahyu sewelas, nalika wong satus patang puluh papat éwu kaluhuraké minangka 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.

> Lan para ratu ing bumi, kang wus laku jina lan urip sajroning kasugihan kang maremake bebarengan karo dheweke, bakal nangisi dheweke lan nglairake panangis tumrap dheweke, manawa padha ndeleng kumelun saka kobongane, padha ngadeg adoh marga wedi marang siksane, sarta padha matur: Adhuh, adhuh, kutha gedhe Babilon, kutha kang rosa iku! awit sajrone sajam bae paukummu wus tumeka. 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.”

Kados dene Yohanes nélakaké Megido minangka gunung (“har”) Megido kanggo nandhani sawijining kayekten rohani lan dudu kayekten harfiah, pangadilan marang sundel Babil lan Tirus uga ditandhani dumadi sajroning “jam,” lan uga sajroning sawijining “dina.”

> 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.

> Mulané bakal bilai-bilainé nekani dhèwèké sajroning sedina waé, yaiku pati, lan tangis sungkawa, lan pailan; lan dhèwèké bakal katumpes kabèh déning geni; awit Gusti Allah kang ngadili dhèwèké iku kuwasa. 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.

Sawisé 22 Oktober 1844, wektu kenabian ora kena maneh ditrapaké sacara profetik, lan mulané pengadilan marang kakuwasan kapapaan dipratélakaké dumadi sajroning sawijining “jam,” lan uga sajroning sawijining “dina.” “Jam” pangadilané iku yaiku mangsa profetik wiwit saka angger-angger Minggu ing Amerika Sarékat nganti mangsané kasempatan sih-rahmat ditutup. Wigati banget nandhani mangsa iki nalika nimbang bab Élia ing dina-dina pungkasan, amarga perang Élia ing Gunung Karmèl ndhèrèk sawisé pangujian batin tumrap umaté Allah ing dina-dina pungkasan, lan mangsa pangujian tumrap pasamuwan lan uga donya ngandhut wiwitan lan pungkasan profetik sing padha.

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.

Loro swara ing Wahyu wolulas iku nggambarake loro panggilan kang béda tumrap loro pasamuwan. Pasamuwan kang kapisan yaiku wong satus patang puluh papat ewu ing Wahyu bab pitu, lan pasamuwan kang kapindho kang katimbali yaiku wong akèh banget ing Wahyu bab pitu. Panggilan marang wong satus patang puluh papat ewu katindakaké nalika Roh Suci lagi kasokaké kanthi ukuran, lan panggilan marang wong akèh banget katindakaké nalika Roh Suci lagi kasokaké 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 ngandika, ‘Aku weruh malaekat liyané tumurun saka swarga, kagungan panguwasa gedhé; lan bumi dadi padhang déning kamulyané. Lan panjenengané nguwuh kanthi rosa swara kang banter, ngandika, Babul gedhé wis rubuh, wis rubuh, lan wus dadi padununganing dhemit-dhemit’ (Wahyu 18:1, 2). Iki yaiku pawartos sing padha kang kaparingaké déning malaekat kapindho. Babul wis rubuh, ‘amarga wus ndadèkaké sakehing bangsa ngunjuk anggur bebenduning jinahe’ (Wahyu 14:8). Apa ta anggur iku?—Piwulang-piwulangé kang palsu. Panjenengané wis maringi marang donya sawijining sabat palsu minangka gantiné Sabat saka pepakon kaping papat, lan wis mbalèni goroh kang sepisanan diucapaké déning Iblis marang Hawa ana ing Éden—yaitu kalanggengan alamiing nyawa. Akeh kaluputan sanak liyané wis disebarake amba lan jembar, ‘mulangaké pepakoning manungsa minangka piwulang’ (Matius 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.

> “Nalika Gusti Yesus miwiti paladosanipun ing ngarsanipun umum, Panjenenganipun nucèkaken Bait Suci saking panajisan sacrilegious ingkang ngrèmèhaké kasucènipun. Ing antawisipun tumindak-tumindak pungkasan saking paladosanipun, wonten panyucèkaken kaping kalih dhateng Bait Suci. Mekaten ugi, ing pakaryan pungkasan kanggé pepènget tumrap jagad, kalih panggilan ingkang béda dipunaturaken dhateng pasamuwan-pasamuwan. Pawartos malaékat kaping kalih punika, ‘Babil iku wis rubuh, wis rubuh, kutha gedhé iku, amarga dhèwèké wis maringi sakehing bangsa ngombé anggur bebenduning cabulipun’ (Wahyu 14:8). Lan ing sesambating swanten sora saking pawartos malaékat kaping tiga, kapireng swara saking swarga ngandika, ‘Padha metu saka ing kono, hé para umat-Ku, supaya kowé aja mèlu nampa dosa-dosané, lan supaya kowé aja katampa paukuman-paukumané. Awit dosa-dosané wis nganti tekan swarga, lan Gusti Allah wis ngélingi piala-pialané’ (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.

Malaékat kang gagah prakosa iku tumurun minangka panggenepanipun Wahyu pasal wolulas, nalika gedhong-gedhong ageng ing Kutha New York diruntuhaké ing tanggal 11 September 2001, kanthi tekanipun “angin saking wétan” Islam. Banjur dhèwèké sesambat “kanthi rosa kanthi swara kang kuwasa, ngandika, Babil ageng iku wus rubuh, wus rubuh, lan wus dados papan padununganing dhemit-dhemit.” Lan salajengipun ing ayat kaping sekawan swara sanès “kaprungu saking swarga, ngandika, ‘Metua saking ing kono, he para umat-Ku.’” Kalih swara punika punika “kalih panggilan kang béda kang kaatur dhateng pasamuwan-pasamuwan.” Kalih pasamuwanipun Allah kang béda ing dinten-dinten pungkasan dipunmangertosi minangka satus patang puluh sekawan ewu lan wong akèh kang ageng.

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 pacoban tumrap wong satus patang puluh papat ewu diwiwiti déning Islam saka Bilai katelu, kang déning Yesaya diarani minangka “dina angin saka wetan.” Mangsa pacoban iku dipungkasi kanthi hukum Minggu sing enggal bakal teka ing Amérika Sarékat lan penegakan tandha kéwan galak. Kéwan galak iku ratu lor palsu, sirah Babil modhèren. Babil iku singa ing Daniel bab pitu, lan nabi sing ora manut saka Yehuda, kang makili Adventisme Laodikia, sing mati sajroning mangsa kang diwiwiti kanthi “kuldi” saka Islam (11 September 2001), lan dipungkasi kanthi “singa,” (Babil modhèren).

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”.

Ing sajroning mangsa wekdal sing dipralambangaké minangka “makam” saka nabi sing ora manut saka Adventisme Laodikia, udan pungkasan ditakar, nalika sawijining panggilan kang béda diwènèhake marang pasamuwané satus patang puluh papat ewu. Nalika mangsa iku rampung, ing “jam” saka “lindhu gedhé”, kang makili undhang-undhang Minggu ing Amérika Sarékat, tumekaning mangsa saka swara kapindho ing Wahyu wolulas, bebarengan karo dileksanakaké tandha kéwan galak, yaiku tandhané ratu lor. Ing wektu kang padha, Islam saka Bilai katelu dipigunakaké kanggo ndhatengaké paukuman kang saya maju lan saya abot tumrap jagad kang murtad. Pesen kang dipratelakaké déning “panji” saka satus patang puluh papat ewu sajroning panggilan kapindho kang béda marang pasamuwan saka “kumpulan gedhé” iku nandhesaké “tandha” saka “ratu lor”, lan perané Islam saka Bilai katelu, kang dipralambangaké minangka “anak-anak saka 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.

Pesen sing ndadèkaké kakuwasan kapapan murka ana ing ayat patang puluh papat saka Daniel pasal sewelas, lan pesen sing miwiti pancuran getih kapapan pungkasan, digambarake minangka “pawarta saka wetan” (Islam) lan “lor” (tandha kéwan galak). Ing mangsa iku, kaya déné ing mangsa sadurungé, Islam saka “angin wetan” nggawa paukuman marang Amerika Sarékat kanggo miwiti mangsa mau, lan mangsa iku dipungkasi nalika ratu lor tekan pungkasané, “ana ing antarané segara-segara lan gunung suci kang mulya”, ing lembah Megiddo lan 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 kanggo Babil modhèrn sing nggambaraké paturon pejahé (kuburé), diwiwiti kanthi pralambang wétan lan dipungkasi kanthi pralambang lor, kaya déné paturon pejah kanggo nabi Laodikia sing ora manut dipungkasi ana ing sesambat kang kapisan sing cetha marang pasamuwan-pasamuwan. Kubur (paturon pejah) sing dadi panguburané loro-loroné, yaiku nabi goroh saka Bètèl lan nabi saka Yéhuda sing ora manut, digambaraké ana ing antarané “kuldi” lan “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 nggambarake umat Allah ing dina-dina wekasan sing ngadhepi mungsuh telu rupa, kang dilambangaké déning Akhab, Izébél, lan para nabi Izébél. Izébél iku pralambang kakuwasan kepausan ing pasamuwan kaping papat, yaiku Tiatira, lan para nabiné ing Karmèl dilambangaké déning para nabi Baal lan para imam alasing keramat. Baal nggambarake sawijining déwa lanang, lan para imam alasing keramat nggambarake Asytoret, sawijining déwi wadon; mulané para nabi palsuné Izébél dumadi saka lanang lan wadon, nggambarake pamanunggalaning Gréja lan Nagara kang dilambangaké déning reca kéwan iku ing 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.

Amerika Serikatlah sing luwih dhisik ngadegaké sawijining gambar kéwan iku ing Amerika Serikat lan salajengipun ing jagad, lan Amerika Serikatlah nabi palsu saka persatuan telu-lapisan iku. Ahab, raja saka sepuluh taler, nggambarake sepuluh raja ing Wahyu pitulas, yaiku naga, lan Izebel iku kéwan mau. Élia ana ing pasanggrahan karo persatuan telu-lapisan Babil Modern, ing Gunung Karmel, ing ngendi sundel Babil tekan pungkasané tanpa ana siji waé kang nulungi. Panggunaan rangkep telu tumrap Élia nggambarake pasanggrahan lahiriah kang ditujokaké marang umat Allah ing akhir jaman, lan Élia nggambarake nabi kang ana ing pasanggrahan langsung karo telung kakuwasan mau.

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.

Unsur penting saka carita Éliah yaiku “udan”, kang makili udan pungkasan sing diwutahaké ing sajarah pasamuwan nalika ana pasadèn. Sadurungé pasadèn ing Gunung Karmèl, Éliah wis kanthi cetha nyatakaké yèn ora bakal ana udan, kajaba miturut pangandikané. Mangsa sing ndhisiki “jam” pangadilané Izébel iku yaiku mangsa sing dilambangaké déning “swara” kapisan kang béda lan mligi sing diparingaké marang pasamuwan-pasamuwan. “Swara” mau teka tanggal 11 September 2001, lan ing mangsa iku “udan” mau mung “diukur”, lan ing mangsa iku ana rong pesen udan pungkasan kang padha saingan, sing kagandhèng ing pasulayané Habakuk. Sing siji yaiku pesen palsu bab nangisi Tamus, kang makili “pesen katentreman lan kaamanan”, lan sijiné manèh yaiku pesen sejati bab Bilai kaping telu saka 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 “udan pungkasan” kang sajati iku adhedhasar marang perané Islam saka Bilai katelu. Pesen iku asalé saka siji sumber (yaiku Future for America), lan loro pesen mau padha saingan ngrebut kaluhuran nganti sajarah mbuktekaké kasahihané pesen kang sejati, lan uga mbuktekaké kabodhoané sawijining pesen “tentrem lan kaslametan” ing mangsa kaya mangkéné iki.

> “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.

> “Ramalan-ramalané Daniel lan Yohanes kudu dimangertèni. Ramalan-ramalan iku padha nafsiraké siji lan sijiné. Ramalan-ramalan iku maringaké marang jagad kabeneran-kabeneran sing saben wong kuduné mangertèni. Ramalan-ramalan iki kudu dadi paseksi ana ing jagad. Lumantar kaleksanané ing dina-dina wekasan iki, ramalan-ramalan iku bakal nerangaké dhiriné piyambak.” 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.

Panggenapan Éliah sing kapisan ing panrapan rangkep telu saka Éliah, dikonfirmasi déning Éliah sing kapindho, sing déning Gusti Yésus diidentifikasi minangka Yohanes Pambaptis. Kaloroné saksi iku bebarengan netepaké Éliah sing katelu.

> 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.

> Nalika wong-wong mau padha lunga, Gusti Yesus banjur wiwit ngandika marang wong akeh bab Yokanan, “Apa kang kokmetu menyang ara-ara samun arep kokdeleng? Glagah kang digoyang-goyang déning angin? Nanging apa kang kokmetu arep kokdeleng? Wong kang nganggo sandhangan alus? Lah, wong-wong kang nganggo sandhangan alus iku ana ing omahé para raja. Nanging apa kang kokmetu arep kokdeleng? Nabi? Ya, Aku pitutur marang kowé, lan malah luwih saka nabi. Awit iki wongé kang bab dhèwèké ana tulisan mangkéné: Lah, Aku ngutus utusan-Ku ana ing ngarepmu, kang bakal nyawisaké dalanmu ana ing ngarepmu. Satemené Aku pitutur marang kowé: ing antarané wong-wong kang lair saka wong wadon, durung tau ana kang jumeneng luwih gedhé tinimbang Yokanan Pembaptis; nanging sing paling cilik ana ing Kratoning Swarga luwih gedhé tinimbang dhèwèké. Lan wiwit jamané Yokanan Pembaptis nganti saiki, Kratoning Swarga ngalami panganiaya, lan wong-wong kang kasar njupuk iku kanthi peksa. Awit kabèh para nabi lan Torèt wus medhar wangsit nganti tekan Yokanan. Lan manawa kowé gelem nampani, iki lah Élia, kang mesthiné rawuh. Sapa kang nduwèni kuping kanggo ngrungu, ngrungokna.” Matius 11:7–15.

We will continue this study in the next article.

Kita badhé nerusaké pasinaon punika ing artikel salajengipun.

> “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.

> “Ing dina iki, ing roh lan kakuwatané Elias lan Yohanes Pambaptis, para utusan sing kaangkat déning Allah nimbali kawigatèning donya sing kaiket marang paukuman marang prastawa-prastawa kang khidmat sing enggal bakal kelakon gegayutan karo jam-jam pungkasaning mangsa sih-rahmat lan rawuhé Kristus Yésus minangka Ratuning para ratu lan Gustining para gusti. Ora suwé menèh saben wong bakal diadili miturut pakaryan-pakaryan kang wus ditindakaké ana ing badan. Jam pangadilané Allah wus tekan, lan ana ing para warga pasamuwané ana ing bumi iki katumpang tanggung jawab kang khidmat kanggo mènèhi pepènget marang wong-wong kang kaya-kaya lagi ngadeg ana ing pinggir bangeting karusakan langgeng. Marang saben manungsa ing saindenging donya kang gelem nggatèkaké, kudu dipratélakaké kanthi cetha asas-asas kang dadi taruhane ana ing pasulayan gedhé kang lagi lumaku, yaiku asas-asas kang dadi gandhènganing nasibé sakabèhing umat manungsa.”

> “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.

> “Ing jam-jam pungkasaning mangsa sih-rahmat tumrap para putraning manungsa iki, nalika nasib saben jiwa enggal banget bakal diputusake kanggo selawas-lawase, Gusti ing swarga lan bumi ngarep-arep supaya pasamuwané padha tangi tumindak kaya durung tau sadurungé. Wong-wong kang wis kaparingi kamardikan ana ing Kristus lumantar pangawruh marang kayektèn kang aji banget, dening Gusti Yésus dianggep minangka para pinilihé, kang diparingi kaunggulan ngungkuli sakèhé wong liyané ing salumahing bumi; lan Panjenengané ngendelaké marang wong-wong mau supaya mratélakaké pamuji marang Panjenengané kang wus nimbali wong-wong mau metu saka pepeteng marang pepadhang kang nggumunaké. Berkah-berkah kang diparingaké kanthi lubèr iku kudu disaluraké marang wong liya. Pawarta becik bab karahayon iku kudu tekan marang saben bangsa, taler, basa, lan 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.

> Ing wahyu para nabi ing jaman kuna, Gusti kamulyan dipratelakake minangka maringi pepadhang kang mirunggan marang pasamuwan-Nya ing dina-dina pepeteng lan ora pracaya sadurunge rawuhé kaping pindho. Minangka Srengéngé Kabeneran, Panjenengané bakal njedhul tumrap pasamuwan-Nya, ‘kanthi kawarasan ana ing swiwining Panjenengané.’ Maleakhi 4:2. Lan saka saben murid sejati bakal sumebar pangaribawa kang ndadèkaké urip, wani, pitulungan, lan kawarasan kang sejati.

> “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.

> “Rawuhipun Kristus badhé kalampahan ing mangsa ingkang paling peteng wonten ing sajarah bumi punika. Jamanipun Nuh lan jamanipun Lot nggambaraken kahanan donya sadèrèngipun rawuhipun Putraning manungsa. Kitab Suci, kanthi nunjuk dhateng wekdal punika, mratélakaken bilih Sétan badhé makarya kanthi sakehing kakuwasan lan ‘kanthi sakehing pangapusaning piala.’ 2 Tesalonika 2:9, 10. Pakaryanipun katémbong cetha lumantar pepeteng ingkang saya tambah kanthi rikat, kasalahan ingkang tanpa wilangan, bid’ah-bid’ah, lan kasasar-kasasar ing jaman wekasan punika. Sétan boten namung nuntun donya dados tawanan, nanging ugi pangapuntenipun sami ngrembet ing pasamuwan-pasamuwan ingkang ngakeni Gusti kita Yésus Kristus. Murtad ageng badhé ngrembaka dados pepeteng ingkang sajeroning kados tengah wengi. Kanggé umatipun Gusti Allah, punika badhé dados wengi panggodhàn, wengi tangis, wengi panganiaya marga saka kayektèn. Nanging saking wengi pepeteng punika pepadhanging Gusti Allah badhé madhangi.” Prophets and Kings, 716, 717.

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