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# The Book of Daniel - Number Ninety-Seven

Kitab Daniel - Nomer Sangang Puluh Pitu

The Triple Application of Elijah: Unveiling the Prophetic Dynamics of Modern Babylon’s Confrontation

Panggunaan Tikel Saka Élia: Mbukak Dinamika Profètis Ing Panyandhungan Babil Modhèren

Author

Jeff Pippenger

Published

February 29, 2024

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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.

Panganggoné Élia kaping telu nggambaraké unsur-unsur lahiriah saka Élia ing dina-dina pungkasan. Élia nggambaraké sawijining wong, nanging uga sawijining gerakan umat. Gerakan umat kang manunggal karo utusan Élia dijupuk metu saka kaanan lan pengalaman kang dilambangaké déning Laodikia.

> 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.

> Élia sowan marang sakèhé wong akèh, lan ngandika, “Nganti kapan kowé bakal pincang ana ing antarane rong panemu? Manawa Sang Yehuwah iku Allah, manutaa Panjenengane; nanging manawa Baal, manutaa dhèwèké.” Nanging wong akèh mau ora mangsuli tembung siji waé. Banjur Élia ngandika marang wong akèh, “Aku, ya aku dhéwé waé, isih kari dadi nabi Sang Yehuwah; nanging para nabi Baal ana patang atus sèket wong.” 1 Para 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.

Apa manawa ana ing gerakan malaékat kapisan utawa kaping telu, wong-wong sing gabung karo utusan ing jaman iku padha dijupuk metu saka sajarah sing dilambangaké déning gréja Sardis utawa gréja Laodikia. Saben gréja iku dilambangaké déning pitakoné Élia, bab suwéné pira bangsa iku bakal ngglantung ing antarané rong panemu. Rong panemu sing ndadèkaké wong-wong iku ngglantung ing antarané, dilambangaké déning “padudon” ing kitab Habakuk. “Padudon” ing Habakuk pasal loro iku minangka padudon antarané metodologi sing bener utawa sing kliru. Wong-wong sing urip nalika tekan wekdal padudon iku, apa ing sajarah Millerit utawa wong-wong ing sajarah dina-dina pungkasan, padha ora mesthi manawa kudu mudhun saka pager utawa ora, lan manawa ya, padha uga ora mesthi sisih endi saka pager iku sing kudu dituju. Mulané, padha ora mangsuli tembung siji waé.

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.

Gusti netepaké sawijining ujian ing sajarah malaékat kapisan lan sajarah malaékat katelu, kang bakal nduduhaké manawa salah siji sisih ing pasulayan iku, kang diwakili déning metodologi teologi Protestantisme murtad, utawa metodologi aturan-aturan tafsiran ramalané Miller, kalebu aturan-aturan kang dianut déning Future for America, iku satemené pesen udan pungkasan. Ujian ing Gunung Karmel kang bakal wiwit nalika hukum Minggu ing Amerika Serikat enggal teka, nuntut supaya Allah ngenali sapa utusan wakil Panjenengané, kaya Panjenengané nindakaké marang Élia lan ing sajarah kaum Millerit taun 1844. Kaya déné marang Élia, lan wong-wong kang mirsani nanging ora gelem njupuk pendirian, metodologi iku wis lan bakal dikukuhaké déning kasampurnaning 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.

> “Ramalan-ramalan Daniel lan Yohanes kudu dimangertèni. Ramalan-ramalan iku padha nerangaké siji lan sijiné. Ramalan-ramalan iku maringaké marang donya kayektèn-kayektèn kang saben wong kudu mangertèni. Ramalan-ramalan iki kudu dadi paseksi ana ing donya. Lumantar kawujudané ing dina-dina wekasan iki, ramalan-ramalan iku bakal nerangaké awaké dhéwé.” 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 geni tumurun lan ngentekake kurbané Élia, Gusti Allah ngukuhaké marang wong-wong sing meneng wae nyawang manawa Élia iku wakilé Panjenengané, nanging ing wektu kuwi wis kasep tumrap Ahab, Izébel, lan para nabi palsuné. Iki uga wis kelakon sadurungé tanggal 22 Oktober 1844 ing sajarah Millerit, lan bakal kelakon manèh sadurungé hukum Minggu sing bakal enggal rawuh, kang dadi pralambang déning tanggal 22 Oktober 1844. Kanthi susahing ati, wong-wong sing ngentèni nganti dumadining prastawa iku kanggo mutusaké, sejatiné kanthi gawané dhewe wis mutusaké milih ing sisih sing salah sajroning prakara iku. Pamilihan utusan Élia kudu ndhisiki adhepané karo Ahab, Izébel, lan para nabi palsuné. Sawisé pangukuhan mau kalakon lumantar geni sing ngentekake kurbané Élia, Élia banjur nyembeleh para nabi palsu mau.

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 iku karajan kaping enem ing nubuatan Kitab Suci, lan karajan iku mungkasi pamaréntahané minangka karajan kaping enem nalika angger-angger Minggu sing bakal enggal teka, yaiku ing papan Élia matèni para nabi palsu. Sawisé iku, wiwit ana pencurahan udan kanthi kasampurnané. Ing sajarah Millerit, utusan lan pesené diidhèntifikasi kanthi kontras karo wong-wong sing sajroning konteks mau wiwit netepi perané minangka Protestanisme murtad (kang dadi nabi palsu ing paseksèné Élia), lan minangka salah siji saka telung kakuwasan sing nuntun jagad marang Armagedon. Gusti Allah netepaké yèn sawisé 22 Oktober 1844, gerakan nubuatan sejati sing énggal diidhèntifikasi iku bakal ngrampungaké pakaryan Panjenengané ing bumi, nanging gerakan mau owah dadi Laodikia lan ora suwé sawisé iku mandheg dadi sawijining “gerakan”, amarga wis dadi Gréja sing ditampa kanthi sah.

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.

Kanthi ngélingi unsur-unsur saka Élia kang kapisan iki, sapunika kita badhé ngrembag ciri-ciri profetik Élia kang kapindho kanthi ancas ngenali lan netepaké sinten Élia kang katelu ing jaman pungkasan. Gusti Yésus netepaké Yohanes Pembaptis minangka wong kang nggenepi wangsit pungkasan ing Prajanjian Lawas.

> 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.

> Lah, Ingsun bakal ngutus nabi Élia marang kowé sadurungé tekané dina Pangeran kang agung lan nggegirisi: lan dhèwèké bakal mbalèkaké atiné para bapa marang para anak, lan atiné para anak marang para bapakné, supaya Ingsun aja teka lan nggebag bumi kalawan ipat-ipat. 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.

Sanadyan Gusti Yésus ngenali Yohanes minangka Élia sing bakal rawuh, Yohanes ora netepi kanthi jangkep kabèh unsur saka wewaton ngenani Élia sing bakal rawuh, amarga Élia sing katelu lan pungkasan rawuh sadurunge dina gedhé lan nggegirisi saka Pangéran, yaiku mangsa Pitu Pageblug Pungkasan, kang dipungkasi déning Rawuhipun Kristus kaping pindho. Nanging mangkono, Yohanes iku Élia sing kapindho, lan paseksiné sing kasawijèkaké karo Élia sing kapisan mènèhi tandha lan netepaké Élia sing katelu lan pungkasan.

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.

Kados déné Élia ngadhepi pralambang telung warna saka Babil modern, yaiku naga, kéwan galak, lan nabi palsu, mangkono uga Yokanan ngadhepi sawijining panguwasa Romawi (Hérodès), sawijining wong wadon najis (Hérodias), lan anaké wadon (Salomé). Gunung Karmèl minangka pralambang tumrap 22 Oktober 1844, kang sabanjuré nggambaraké hukum Minggu ing Amérika Sarékat. Nalika krisis hukum Minggu dumadi, pasamuwan telu mau kaiket dadi siji.

> “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.

> “Kanthi dekret sing ngetrapake pangadeging Kepausan kanthi nglanggar angger-anggering Allah, bangsa kita bakal nyuwèk sesambungane kanthi sakabèhé saka kabeneran. Nalika Protestanisme bakal ngulèkaké tangane nyabrang jurang kanggo nyekel tangané kakuwasan Romawi, nalika iku bakal nggayuh ngliwati telenging jurang kanggo jabat tangan karo Spiritisme, nalika, ing sangisoré pangaribawa saka sesambungan telu iki, nagara kita bakal nampik saben asas saka Konstitusié minangka pamaréntahan Protestan lan republik, lan bakal nyawisaké dalan tumrap panyebaran kasalahan lan pepalang-pepalangé kapausan, mula kita bisa sumurup manawa wekdalé wis teka tumrap pakaryan Iblis sing nggumunaké, lan manawa pungkasan wis cedhak.” 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.

Ing carita bab Herod, kita manggihaken bilih piyambakipun, minangka wakil saking Roma kapir, ugi minangka wakil saking “sepuluh raja” Roma kapir, lan mila nglambangaken sepuluh raja wonten ing Wahyu pitulas ingkang maringaken karajanipun dhateng sundel punika sajroning sajam. Herod dipratandhani déning Ahab. Kekalihipun sami wonten ing bebrayan ingkang boten sah. Ahab, ingkang kalebet Israel, dipunlarang nggarwa wanita ingkang sanes wanita Israel, lan Herod sampun ngasta garwanipun sedherekipun piyambak kanggé dipungarwa. Laku jina saking sundel Tirus lan Babilon kaliyan para raja ing bumi dipungambaraken déning sesambetan Ahab lan Herod ingkang boten sah kaliyan Izebel lan 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”.

Papatemon ing Gunung Karmel karo Ahab dipralambangaké minangka sawijining pahargyan ulang taun kanggo Hérodès. Ing wektu angger-angger Minggu, Amérikah Sarékat mandheg dadi karajan kaping nem ing pamedhar wangsit Kitab Suci, lan sapuluh raja dadi karajan kaping pitu. Ing ulang tauné minangka karajan kaping pitu, Hérodès ing sawijining pésta mendem sarujuk mènèhi nganti saparo saka karajané marang Salomé, putriné Hérodias. Sapuluh raja sarujuk masrahaké karajané marang kéwan galak, lan padha nindakaké mangkono amarga wis katriwakaké déning nabi palsu (Amérikah Sarékat) lan kanthi rohani “mabuk”.

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).

Ing Gunung Karmel para nabi palsu njoged sedina muput minangka upaya kanggo ngapusi, lan ing pestan ulang taun Herodes, Salome, putriné Herodias, nindakaké sawijining jogèd kanggo ngapusi raja sing lagi mendem. Kanthi mengkono putriné Herodias ngukuhaké panguwasané Ahab kanggo matèni Yohanes Pembaptis. Ing wekdal hukum Minggu ing Amérika Sarékat, Amérika Sarékat bakal ngapusi sakabèhing jagad supaya nampani sawijining gambar kéwan galak saindenging donya kang dumadi saka sawijining karajan sing saparo kakuwasan gréja lan saparo kakuwasan nagara. Pangapusan marang jagad déning Amérika Sarékat, kang dadi nabi palsu saka pasrawungan telu dadi siji, wis dipralambangaké déning jogèdé para nabi Izebel lan putriné Izebel (Salome), awit Izebel iku Katulik, lan Protestantisme murtad iku para putriné (kados Salome).

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 wiwit nalika angger-angger Minggu sing bakal enggal teka ditetepake, kang nyakup paukuman pati, kaya kang dilambangaké déning sirahé Élia kapindho sing dipisahaké lan dilebokaké ing kranjang kanggo kapapaan, kang dilambangaké déning Herodias. Ing wektu kuwi tatu matèni saka kapapaan wis waras kanthi sampurna, dheweke wis ora dilalèkaké manèh, lan udan pungkasan dicurihaké tanpa ukuran, nalika panji-panji saka saratus patang puluh papat ewu diangkat. Ing wektu kuwi Islam saka Bilai katelu nempuh, lan paukuman kang maju terus marang sundel gedhé sing lenggah ing sadhuwuring akèh banyu wiwit kelakon. Paukumané dilipatgandhaké.

> 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.

> Lan aku krungu swara liyane saka swarga, ngandika, Metua saka ing dheweke, he para umat-Ku, supaya kowe aja melu nandhang bagéan ing dosa-dosane, lan supaya kowe aja nampa wewelak-wewelake. Awit dosa-dosane wus tekan ing swarga, lan Gusti Allah wus ngélingi sakehing kaluputane. Wangsulana marang dheweke kaya dene dheweke wus males marang kowe, lan tikelna kaping pindho marang dheweke miturut pakaryane: ana ing tuwung kang wus diisine, isenana kanggo dheweke kaping pindho. 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.

Pangadilané kaping pindho, awit dhèwèké durung diadili amarga patènan-patènan sing wis ditindakake sajroning Jaman Peteng wiwit taun 538 nganti 1798. Ing segel kaping lima, wong-wong sing wis dipatèni déning kepausan digambaraké kanthi simbolis ana ing sangisoré misbyah, padha nyuwun kapan Gusti Allah bakal ngadili sundhalé Roma; lan marang wong-wong mau dipangandikakaké supaya padha ngaso ana ing kuburané nganti klompok martir kapindho, sing bakal dipatèni kaya wong-wong mau wis dipatèni, wis kacukupan. Nalika pangadilané tumeka, iku dadi kaping pindho, awit dhèwèké bakal wis kaping pindho matèni umat setyané Gusti Allah.

> 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.

> Lan nalika Panjenengané wus mbukak meterai kang kaping lima, aku weruh ana ing sangisoring mesbèh nyawa-nyawané wong-wong kang dipatèni marga saka pangandikaning Allah lan marga saka paseksèn kang padha dicekel: Lan padha sesambat kalawan swara sora, pangucapé, Nganti kapan, dhuh Pangéran, kang suci lan satuhu, Paduka durung ngadili lan males getih kawula marang wong-wong kang manggon ana ing bumi? Lan saben wong saka antarané padha kaparingan jubah putih; sarta marang wong-wong mau kapangandikakaké, supaya padha leren dhisik sawatara mangsa manèh, nganti kanca-kancané padha ngawula lan sadulur-saduluré, kang uga bakal dipatèni kaya déné wong-wong mau, kapenuhan cacahé. 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.

Mbakyu White nempataken pérangan bab para martir ing segel kaping gangsal punika wonten ing wekdal hukum Minggu, nalika pepanthan Allah sanèsipun katimbalan medal saking Babil, inggih punika pésta ambal warsanipun Hérodès, nalika para raja sedasa sami sarujuk nyukakaken karajan kaping pitu kagunganipun dhateng karajan kaping wolu ingkang asalipun saking pitu.

> “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.

> “Nalika segel kaping lima kabukak, Yohanes Sang Panerang ing sajroning wahyu nyumurupi ing sangisoring misbyah golongan wong-wong sing dipatèni amarga Sabdaning Allah lan paseksené Gusti Yesus Kristus. Sawisé iku banjur rawuh pemandhangan-pemandhangan sing katélakaké ana ing Wahyu pasal wolulas, nalika wong-wong sing setya lan bener katimbalan metu saka Babil. [Wahyu 18:1–5, dipunsebat.]” Manuscript Releases, jilid 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.

Wong-wong sing katimbali metu saka Babil mbentuk golongan martir kapindho sing dipatèni déning kapapaan, kaya déné Herodias nindakaké marang Élia kapindho. Sister White uga netepaké segel kaping lima ing wektu kabukané segel pungkasan.

> “‘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.

> “‘Lan nalika Panjenengané wus mbikak meterai kang kaping lima, aku weruh ing sangisoring misbyah jiwané wong-wong kang padha dipatèni marga saka pangandikané Allah lan marga saka paseksèn kang padha dicekelé; lan wong-wong mau padha sesambat kalawan swara sora, pangucapé: Nganti kapan, dhuh Gusti, ingkang suci lan leres, Paduka dereng ngadili lan males getih kawula dhateng wong-wong kang manggon ing bumi? Lan jubah-jubah putih diparingaké marang saben wong mau [Wong-wong mau katetepaké resik lan suci]; lan banjur dingandikakaké marang wong-wong mau, supaya padha leren rumiyin sajroning mangsa sethithik manèh, nganti kanca-kancané padha ngawula lan para seduluré uga, kang bakal dipatèni kaya wong-wong mau, wus kacukupan’ [Wahyu 6:9–11]. Ing kéné kaandharaké marang Yohanes pemandhangan-pemandhangan kang dudu kasunyatan kang wus kelakon nalika iku, nanging prakara-prakara kang bakal dumadi ing sawijining mangsa ing tembé.”

> “Revelation 8:1–4 quoted.” Manuscript Releases, volume 20, 197.

> “Wahyu 8:1–4 dipunpetik.” Manuscript Releases, volume 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.

Pandonga-pandongané wong-wong kang dipatèni déning kapausan sajrone Jaman Pepeteng “diélingi” nalika kabukakné “meterai kapitu,” kang nuduhaké yèn “meterai kapitu” iku kabukak ing wektu hukum Minggu kang bakal enggal teka, awit ana ing kono Gusti Allah ngélingi pialané.

> 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.

> Lan aku krungu swara liyane saka swarga, ngandika, Padha metua saka ing dheweke, hé umat-Ku, supaya kowé aja dadi melu ing dosa-dosané, lan supaya kowé aja nampa pageblug-pageblugé. Awit dosa-dosané wis tekan ing swarga, lan Gusti Allah wis éling marang kaluputan-kaluputané. Wangsulana dheweke kaya déné dheweke wis males marang kowé, lan tikelna marang dheweke kaping pindho miturut panggawéné: ana ing tuwung kang wis diisèni, isènana kanggo dheweke kaping pindho. 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 kang kapisan nyeksèni tumrap paprangan kang dumadi antarané wong satus patang puluh papat èwu lan pasarèkatan telu rupa kang nuntun jagad marang Armagedon ing dina-dina wekasan. Élia kang kapindho (Yohanes Pembaptis), mbalèni lan ngrembakaaké paseksèné Élia kang kapisan, lan bebarengan (baris ing ndhuwur baris), wong loro mau nélakaké lan netepaké sipat-sipat kenabian saka Élia kang katelu lan pungkasan. Élia kang katelu dipralambangaké déning sawijining Élia wiwitan (Miller), lan sawijining Élia pungkasan, amarga gerakan malaékat kang kapisan dibalèni manèh ana ing gerakan malaékat kang katelu.

> “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 Allah wis maringi pesen-pesen ing Wahyu 14 papané ing garis ramalan, lan pakaryané ora kena mandheg nganti tekan panutupaning sajarah bumi iki. Pesen malaékat kapisan lan kapindho isih dadi kayekten kanggo jaman iki, lan kudu lumaku sajajar karo pesen iki kang ndherek.” 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.

Éliah kaping telu nduwèni pratandha Alpha lan Omega, awit punika nglambangaké Éliah wiwitan lan pungkasan. Éliah ingkang kapisan lan ingkang pungkasan, kaloronipun makili satunggaling gerakan, yaiku salah satunggaling saking malaékat kapisan utawi kaping telu ing Wahyu patbelas.

> “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.

> “Pakaryané Yohanes Pembaptis, lan pakaryané wong-wong sing ing dina-dina pungkasan maju kanthi roh lan kakuwasané Élia kanggo nggugah bangsa mau saka sipat acuhé, ing akèh bab iku padha. Pakaryané iku minangka pralambang saka pakaryan sing kudu katindakaké ing jaman iki. Kristus bakal rawuh kaping pindho kanggo ngadili jagad kanthi kabeneran. Para utusané Allah sing nggawa piweling pungkasan sing kudu diparingaké marang jagad, kudu nyawisaké dalan tumrap rawuhé Kristus kaping pindho, kaya dene Yohanes nyawisaké dalan tumrap rawuhé kang kapisan. Ing pakaryan panyawisan iki, ‘saben lembah bakal diluhuraké, lan saben gunung bakal direndhahaké; lan sing bengkong bakal dilurusaké, lan panggonan-panggonan sing kasar bakal digawe rata’ amarga sajarah bakal kapitulang, lan sapisan manèh ‘kamulyaning Pangéran bakal kapratélakaké, lan sakèhé daging bakal ndeleng bebarengan; awit cangkeming Pangéran wus 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.

Panganggone kanthi tiganing tataran tumrap Élia nglambangaké pasanggrahan antarané Élia lan gerakan kang magepokan karo Élia, sarta pasatuan telu-lapis Babil Modhèren. Iku raket gegandhengan karo panganggone kanthi tiganing tataran tumrap utusan kang nyawisaké dalan tumrap Utusaning Prajanjian, nanging garis iku nggambaraké dinamika internal saka gerakan lan utusan mau. Ing kaloro panganggone kanthi tiganing tataran iku, panggenapan kaping telu lan pungkasan saka utusan lan gerakan kaawakili déning Alfa lan Oméga minangka pralambang panggenapan wiwitan lan panggenapan pungkasan.

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 kaping telu lan kang pungkasan makili obahané malaékat katelu, yaiku obahané wong satus patang puluh papat èwu, sing bakal katangkat dadi panji kanggo nimbali wong akèh banget supaya metu saka Babil nalika tekan wektuné lindhu gedhé ing Wahyu sewelas. Sadurungé wekdal iku, utusan lan obahan iku bakal kawedhar kanthi cetha sajroning pratandhingan karo obahan palsu kang nampilaké piwulang udan pungkasan palsu bab tentrem lan katentreman.

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.

Bédané antarané pekabaran lan utusan kang sejati lan kang palsu kudu dimangertèni lumantar kasampurnané pamujuwudan saka pekabaran iku. Artikel-artikel iki diwiwiti ing pungkasan Juli 2023, lan adoh sadurungé pembantaian tanggal 7 Oktober, artikel-artikel mau wus ngidentifikasi yèn pekabaran udan pungkasan kang sejati iku nuduhaké Islam saka Bilai katelu, lan yèn pekabaran iku diwiwiti tanggal 11 September 2001. Artikel-artikel mau uga ngidentifikasi yèn pangamuking bangsa-bangsa kang wiwit ing wektu iku miturut ilham iku kaya wong wadon kang lagi nglarani arep nglairaké, mula pangamuk lan kasusahan-kasusahan kang kadhatengaké marang bumi iki bakal terus saya ngrembaka nganti tekan panutuping wektu sih-rahmat.

We will continue the study in our next article.

Kita badhé nerusaké pasinaon punika wonten ing artikel kita salajengipun.

> “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.’

> “Ah, saupama umaté Allah duwé pangrasa marang karusakan sing ngancam atusan kutha, sing saiki meh kabèh wus kaserahaké marang panyembahan brahala! Nanging akèh wong saka antarané wong-wong sing kuduné martakaké kayektèn malah nyalahaké lan ngukum para saduluré. Nalika daya pangowahing Allah tumeka ing pikiran manungsa, bakal ana owah-owahan sing temtu. Wong-wong ora bakal duwé karep kanggo nyalah-nyalahaké lan ngrubuhaké. Wong-wong ora bakal ngadeg ing papan sing ngalang-alangi pepadhang supaya ora sumunar marang jagad. Pangritiké lan panyalahaké bakal mandheg. Kakuwataning mungsuh lagi nglumpukaké bala kanggo perang. Pasulayan sing atos ana ing ngarepé kita. Raketana, para sadulur lan para mbakyu, raketana. Kaiketana karo Kristus. ‘Aja padha muni: Pakempalan,... lan aja wedi marang apa sing dadi wediné, lan aja gumeter. Sucèkna Pangéran sarwa tumitah piyambak; lan muga Panjenengané dadi sing kokwedèni, lan dadi sing kokgèdhèni. Panjenengané bakal dadi pangayoman; nanging uga dadi watu sandhungan lan dadi watu karang sing njalari kaluputan tumrap loro-loroné brayat Israèl, dadi jerat lan dadi kala tumrap para pandhudhuk Yérusalèm. Lan akèh wong ing antarané bakal kesandhung, lan tiba, lan remuk, lan kejerat, lan ketangkep.’

> “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.

> “Donya iki sawiji panggung sandiwara. Para lakoné, yaiku para pedunungé, lagi nyawisaké awak kanggo nindakaké pérané ing drama agung pungkasan. Gusti Allah wis ilang saka pandeleng. Ing antarané golongan gedhé umat manungsa ora ana kasatunggalan, kajaba nalika wong-wong padha sesarengan ngiket pakumpulan kanggo nggayuh ancasé dhewe sing pamrih. Gusti Allah lagi mirsani. Maksud-maksud Panjenengané tumrap para kawula-Nya sing mbrontak bakal katindakake. Donya iki durung dipasrahaké marang tanganing manungsa, sanadyan Gusti Allah nglilakaké unsur-unsur kabingungan lan kekacauan kuwasa sawatara mangsa. Sawiji kakuwatan saka ngisor lagi makarya kanggo ndadèkaké adegan-adegan agung pungkasan ing drama iku kelakon,—Iblis rawuh kaya déné Kristus, lan makarya kanthi sakehé daya ngapusi saka pialan kang tanpa kabeneran ana ing antarané wong-wong sing padha ngiket awaké bebarengan ing pakumpulan-pakumpulan rahasia. Wong-wong sing nyerah marang hawa nepsu kanggo sesrawungan pakumpulan kuwi lagi ngleksanakaké rancangan-rancangané mungsuh. Sebab bakal diterusaké déning 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.

> “Pelanggaran meh wis ngancik watese. Kebingungan ngisi jagad, lan sawijining kaedanan gedhe enggal bakal tumiba marang manungsa. Pungkasan wis cedhak banget. Kita kang ngerti bebener kudune lagi nyawisake dhiri kanggo apa kang enggal bakal nempuh jagad minangka sawijining kaagetan gedhe kang ngluwihi samubarang.” Review and Herald, September 10, 1903.

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