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# The Book of Daniel - Number Ninety-Two

Kitab Daniel - Nomer Sangang Puluh Loro

Unveiling Prophecy: The Triple Application of Daniel’s Last Six Verses and the Advancing Light of the Third Angel

Ngumandhangaké Ramalan: Panganggon Telu-lapisé Enem Ayat Pungkasan ing Kitab Daniel lan Pepadhang sing Saya Maju saka Malaékat Katelu

Author

Jeff Pippenger

Published

February 25, 2024

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In the Millerite movement, the increase of knowledge was unsealed and it tested primarily, but not exclusively the professed Protestants in the United States. Sardis, the church coming out of the darkness of papal supremacy was being led to a fuller understanding of the gospel that was to be revealed when the heavenly sanctuary was opened in heaven. In the movement of the third angel the increase of knowledge was unsealed on September 11, 2001 and it tested Laodicean Adventism around the world. For this reason, the truth represented in the last six verses of Daniel eleven, which is the source of the increase of knowledge, was resisted by Laodicean Adventism.

Ing sajroning gerakan Millerit, tambahing kawruh kabukak segelé lan utamané nyoba, senadyan ora namung, para Protestan ing Amerika Sarékat sing ngakoni pracaya. Sardis, pasamuwan kang medal saka pepetenging kaluhuran papal, lagi katuntun marang pangertosan Injil kang luwih jangkep, yaiku Injil kang bakal kawedhar nalika papan suci ing swarga kabukak ana ing swarga. Ing sajroning gerakan malaékat katelu, tambahing kawruh kabukak segelé ing tanggal 11 September 2001 lan nyoba Adventisme Laodikia ing saindenging jagad. Awit saka iku, kayekten kang kagambar ing enem ayat pungkasan Daniel sewelas, kang dadi sumber tambahing kawruh iku, ditampik déning Adventisme Laodikia.

> “The few faithful builders upon the true foundation (1 Corinthians 3:10, 11) were perplexed and hindered as the rubbish of false doctrine obstructed the work. Like the builders upon the wall of Jerusalem in Nehemiah’s day, some were ready to say: ‘The strength of the bearers of burdens is decayed, and there is much rubbish; so that we are not able to build.’ Nehemiah 4:10. Wearied with the constant struggle against persecution, fraud, iniquity, and every other obstacle that Satan could devise to hinder their progress, some who had been faithful builders became disheartened; and for the sake of peace and security for their property and their lives, they turned away from the true foundation. Others, undaunted by the opposition of their enemies, fearlessly declared: ‘Be not ye afraid of them: remember the Lord, which is great and terrible’ (verse 14); and they proceeded with the work, everyone with his sword girded by his side. Ephesians 6:17.

> “Sawetawis tukang bangun setya ingkang wonten ing sadhuwuring dhasar ingkang sejati (1 Korinta 3:10, 11) sami kabingungan lan kapalang déning reruntuhan piwulang palsu ingkang ngalang-alangi pakaryan punika. Kados para tukang bangun ing sadhuwuring témbok Yerusalem ing jamanipun Nehemia, sapérangan sampun siyap matur: ‘Kekiyatanipun para juru momot sampun saya susut, lan wonten reruntuhan kathah sanget; saéngga kita boten saged mbangun malih.’ Nehemia 4:10. Amargi sayah déning perjuwangan ingkang tanpa kendhat nglawan panganiaya, cidra, piala, lan saben alangan sanès ingkang saged dipunrancang déning Sétan kanggé ngalang-alangi majengipun, sapérangan saking para tukang bangun ingkang sampun setya dados tawar manah; lan marga saking katentreman sarta kaslametan kagunganipun lan nyawanipun, piyambakipun sami nyimpang saking dhasar ingkang sejati. Nanging ingkang sanès, tanpa giris déning pamuputing satru-satrunipun, kanthi kendel ngumumaken: ‘Aja padha wedi marang wong-wong mau: élinga marang Pangéran, ingkang ageng lan nggegirisi’ (ayat 14); lan piyambakipun sami nerusaken pakaryan punika, saben tiyang kanthi pedhang kakendelan ing lambungipun. Éfesus 6:17.”

> “The same spirit of hatred and opposition to the truth has inspired the enemies of God in every age, and the same vigilance and fidelity have been required in His servants. The words of Christ to the first disciples are applicable to His followers to the close of time: ‘What I say unto you I say unto all, Watch.’ Mark 13:37.” The Great Controversy, 56.

> “Roh sengit lan oposisi marang bebener sing padha iku wus nggerakaké para mungsuhé Allah ing saben jaman, lan kawaspadan sarta kasetyan sing padha uga wus diprayogakaké tumrap para abdi-Nya. Pangandikané Kristus marang para murid kang kapisan iku tinrap tumrap para pandhèrèké nganti tekan pungkasaning jaman: ‘Apa kang Dakucapaké marang kowé, Dakucapaké marang kabèh wong, Padhaa waspada.’ Markus 13:37.” The Great Controversy, 56.

The presentation of the message of the last six verses of Daniel began in the environment of the self-supporting ministries of Laodicean Adventism, and was thereafter confronted with the famous theologians (the learned) of Laodicean Adventism as time progressed. The weapons that were employed in an attempt to discredit the message, invariably produced a greater light and clarity of the verses that were under scrutiny and attack. Those attacks ultimately led to prophetic understandings that had not been previously recognized, but were then established and found to be part of the advancing light of the third angel.

Panyajian bab pesen saka nem ayat pungkasan Kitab Daniel diwiwiti ing lingkungan paladosan-paladosan swadaya saka Adventisme Laodikia, lan sawisé kuwi banjur diadhepaké karo para teolog misuwur (para sarjana) saka Adventisme Laodikia nalika lumakuning wektu. Gegaman-gegaman kang dipigunakaké ing upaya kanggo ngrusak kapitadosan marang pesen iku, tanpa kendhat malah ngasilaké pepadhang lan kajelasan kang luwih gedhé tumrap ayat-ayat kang lagi dipriksa lan diserang. Serangan-serangan mau ing pungkasané nuntun marang pangerten-pangerten profetis kang sadurungé durung tau dimangertèni, nanging banjur diteguhaké lan katemokaké minangka pérangan saka pepadhang kang saya maju saka malaékat katelu.

The Millerites only recognized four kingdoms of Bible prophecy, but shortly after 1844, it was understood that the United States was the earth beast of Revelation thirteen, and that understanding clarified that the papacy was not simply a part of the Roman kingdom, but it was actually the fifth kingdom of Bible prophecy.

Para penganut Miller mung ngakoni papat karajan ing wangsit Kitab Suci, nanging ora suwé sawisé taun 1844, banjur dimangertèni yèn Amérika Sarékat iku kéwan bumi saka Wahyu telulas, lan pamahaman mau njlentrehaké yèn kepausan iku dudu mung sapérangan saka karajan Rum, nanging sajatiné iku karajan kalima ing wangsit Kitab Suci.

> “Under the symbols of a great red dragon, a leopard-like beast, and a beast with lamblike horns, the earthly governments which would especially engage in trampling upon God’s law and persecuting His people, were presented to John. The war is carried on till the close of time. The people of God, symbolized by a holy woman and her children, were represented as greatly in the minority. In the last days only a remnant still existed. Of these John speaks as they ‘which keep the commandments of God, and have the testimony of Jesus Christ.’

> “Ing sangandhaping pralambang naga abang gedhé, kéwan galak kaya macan tutul, lan sawijining kéwan sing duwé sungu kaya wedhus cilik, pamaréntahan-pamaréntahan kadonyan sing mligi bakal melu ngidak-idak angger-anggering Allah lan nganiaya umaté, wis kaaturaké marang Yokanan. Peperangan iku lumaku terus nganti tumeka pungkasaning jaman. Umaté Allah, sing dipralambangaké déning sawijining wong wadon suci lan anak-anaké, digambaraké minangka golongan sing cilik banget cacahé. Ing dina-dina pungkasan mung kari sésa wong sethithik waé sing isih ana. Bab iki Yokanan ngandika ngenani wong-wong ‘which keep the commandments of God, and have the testimony of Jesus Christ.’”

> “Through paganism, and then through the Papacy, Satan exerted his power for many centuries in an effort to blot from the earth God’s faithful witnesses. Pagans and papists were actuated by the same dragon spirit. They differed only in that the Papacy, making a pretense of serving God, was the more dangerous and cruel foe. Through the agency of Romanism, Satan took the world captive. The professed church of God was swept into the ranks of this delusion, and for more than a thousand years the people of God suffered under the dragon’s ire. And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns.

> “Liwat paganisme, lan banjur liwat Kapapèn, Sétan ngetokaké kakuwasané nganti pirang-pirang abad suwéné minangka upaya kanggo mbusak saka bumi para seksi Allah kang setya. Wong-wong pagan lan para penganut Kapapèn padha digerakké déning roh naga kang padha. Bédané mung iki, yèn Kapapèn, kanthi ndadèkaké sandiwara kaya-kaya ngabdi marang Allah, dadi satru kang luwih mbebayani lan luwih kejem. Liwat piranti Romanisme, Sétan njupuk donya dadi tawanan. Gréja Allah kang ngakoni awake dadi umaté katut kaseret mlebu ing barisan kasasaran iki, lan luwih saka sèwu taun umaté Allah nandhang sangsara merga bebenduné naga. Lan nalika Kapapèn, sawisé dirampasi kakuwasané, kepeksa mungkasi panganiaya, Yohanes mirsani ana kakuwasan anyar metu munggah kanggo nggemakaké swarané naga, lan nerusaké pakaryan kang padha, yaiku pakaryan kang kejem lan nistha marang Allah. Kakuwasan iki, yaiku kakuwasan pungkasan kang bakal perang nglawan gréja lan angger-anggeré Allah, dilambangaké déning kéwan galak mawa sungu loro kaya wedhus cilik.”

> “But the stern tracing of the prophetic pencil reveals a change in this peaceful scene. The beast with lamblike horns speaks with the voice of a dragon, and ‘exerciseth all the power of the first beast before him.’ Prophecy declares that he will say to them that dwell on the earth that they should make an image to the beast, and that “he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads; and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.” Thus Protestantism follows in the steps of the Papacy.” Signs of the Times, November 1, 1899.

> “Nanging tilasan tegesing potlot kenabian nglairake sawijining owah-owahan ing pemandangan kang tentrem iki. Kéwan kang sungu kaya cempé iku ngandika kanthi swarané naga, lan ‘nglakoni sakehing panguwasané kéwan kang kapisan ana ing sangarepé.’ Ramalan mratelakake yèn dhèwèké bakal kandha marang wong-wong kang manggon ing bumi supaya padha gawé gambar kanggo kéwan iku, lan yèn ‘dhèwèké njalari kabèh wong, cilik lan gedhé, sugih lan mlarat, wong bébas lan batur, nampa tandha ana ing tangan tengené utawa ana ing bathuké; sarta supaya ora ana wong kang bisa tuku utawa adol, kejaba wong kang nduwèni tandha iku, utawa asmané kéwan iku, utawa cacahing asmané.’ Mangkono Protestanisme ngetutaké tapak-tlacak Kepausan.” Signs of the Times, November 1, 1899.

When the last six verses of Daniel eleven were unsealed, it was recognized that the entire sequence illustrated in those six verses, were addressing the interactions of the three powers Sister White just identified as “paganism,” the “Papacy” and “Protestantism.” The enemy argued that the “glorious land” of verse forty-one was a symbol of either Protestantism or the Seventh-day Adventist church, but the “glorious land” is the United States, and in verse forty-one the king of the north (the papacy) conquers the United States at the soon coming Sunday law. The satanic error that identifies the “glorious land” as anything other than the United States is designed to prevent men and women from recognizing that the next prophetic event after the collapse of the Soviet Union in 1989, in the period represented in the last six verses of Daniel eleven, is the soon coming Sunday law.

Nalika enem ayat pungkasan saka Daniel sewelas kabukak segelé, banjur dimangertèni yèn sakabèhé runtutan sing digambaraké ing enem ayat mau, lagi ngrembug sesambungan antarane telung kakuwasan sing nembe waé diidentifikasi déning Sister White minangka “paganisme,” “Kapapan,” lan “Protestantisme.” Mungsuh ndhawuhaké yèn “tanah kamulyan” ing ayat patang puluh siji iku minangka pralambang salah siji saka Protestantisme utawa gréja Advent Dina Kapitu, nanging “tanah kamulyan” iku Amerika Sarékat, lan ing ayat patang puluh siji raja lor (Kapapan) ngrebut Amerika Sarékat ing wektu angger-angger Minggu sing enggal teka. Kasalahan satanis sing ngenali “tanah kamulyan” minangka apa waé saliyané Amerika Sarékat iku dirancang kanggo ngalangi para priya lan para wanita supaya ora mangertèni yèn prastawa kenabian sabanjuré sawisé ambruké Uni Sovyèt ing taun 1989, ing mangsa sing dilambangaké déning enem ayat pungkasan saka Daniel sewelas, iku yaiku angger-angger Minggu sing enggal teka.

For Seventh-day Adventists, this means that verse forty-one is identifying the close of probation for God’s church, and the last thing Laodicean Adventism wants to hear, is that their probationary time is running out! The Lord led the argument to a point where it was recognized that when pagan Rome took control of the world at the Battle of Actium in 31 BC, it had to first conquer three geographical powers as represented in Daniel chapter eight.

Kanggo Adventis Dina Kaping Pitu, iki ateges manawa ayat kaping patang puluh siji iku lagi nandhani panutupaning mangsa pangadilan tumrap pasamuwaning Allah, lan prakara pungkasan sing dikarepake dirungokake déning Adventisme Laodikia yaiku manawa mangsa pangadilané wus meh entek! Pangéran nuntun panyaruwe iku tekan sawijining titik kang ing kono diakoni manawa nalika Roma kapir nguwasani donya ing Perang Actium ing taun 31 SM, dhèwèké kudu luwih dhisik nelukake telung kakuwatan géografis kaya sing kagambarake ing Daniel pasal wolu.

> And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.

> Lan saka salah siji saka wong-wong mau metu sungu cilik, kang saya gedhé banget, tumuju ing sisih kidul, lan tumuju ing sisih wétan, lan tumuju ing tanah kang endah. Daniel 8:9.

It was an established fact that the “south”, “east” and “the pleasant land” represented the three geographical areas that pagan Rome took control of, as it ascended the throne of the earth as the fourth kingdom of Bible prophecy. In conjunction with this fact was that papal Rome also had to overcome three geographical powers, as it ascended the throne of the earth as the fifth kingdom of Bible prophecy, as represented in Daniel chapter seven.

Puniku minangka prakara sing wis mesthi, bilih “kidul”, “wetan” lan “tanah ingkang endah” makili tigang wewengkon géografis ingkang dipun-kawasa déning Roma kapir, nalika piyambakipun minggah dhateng dhamparing bumi minangka karajan kaping sekawan ing wangsit Kitab Suci. Kagandhèng kaliyan prakara punika, Roma kapapan ugi kedah ngalahaken tigang kakuwasan géografis, nalika piyambakipun minggah dhateng dhamparing bumi minangka karajan kaping gangsal ing wangsit Kitab Suci, kados ingkang dipun-gambaraken wonten ing Daniel pasal pitu.

> I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. Daniel 7:8.

> Aku mirsani sungu-sungu iku, lan lah, ing satengahé mau banjur thukul sawijining sungu cilik liyané, ana ing ngarepé sungu iku telu saka sungu-sungu sing dhisik padha kacabut nganti oyod-oyodé; lan lah, ana ing sungu iki mripat kaya mripating manungsa, lan cangkem kang ngucap prakara-prakara gedhé. Daniel 7:8.

In the controversy that waged over the “glorious land” of verse forty-one the Lord identified that there were three manifestations of Rome in prophecy. Pagan Rome, which was followed by papal Rome and then there was Rome of the last days, that we called “modern Rome”. Based upon two sound and established truths of prophecy, the first being that God never changes, and the other that truth is established upon the testimony of two witnesses, we concluded without wavering that the three obstacles for the king of the north in the last six verses of Daniel chapter eleven had to represent three modern geographical powers.

Ing pasulayan sing lumaku ngenani “tanah kamulyan” ing ayat patang puluh siji, Gusti mratelakaké yèn ana telung perwujudan Roma ing nubuatan. Roma kapir, kang banjur diterusaké déning Roma kepausan, lan sabanjuré ana Roma ing dina-dina wekasan, kang kita sebut “Roma modhèren”. Adhedhasar rong kayektèn nubuatan sing kukuh lan wis mantep, kang kapisan yaiku yèn Gusti Allah ora tau owah, lan sijiné manèh yèn kayektèn diteguhaké lumantar paseksèn saka loro seksi, kita nyimpulaké tanpa goyah yèn telung alangan tumrap ratu ing sisih lor ing enem ayat pungkasan saka Daniel pasal sewelas kudu makili telung kakuwasan géografis modhèren.

> Jesus Christ the same yesterday, and today, and forever. Hebrews 13:8.

> Gusti Yesus Kristus iku tetep padha, wingi, dina iki, lan ing salawas-lawase. Ibrani 13:8.

> It is also written in your law, that the testimony of two men is true. John 8:17.

> Uga katulisan ana ing angger-anggermu, manawa paseksiné wong loro iku bener. Yohanes 8:17.

This recognition confirmed what we had already concluded, for we had been identifying the “glorious land” as a geographical power (the United States), and rejected the foolish idea that it represented a church, which is a spiritual power. We formed this position based upon the belief which has always been confirmed, that there are no accidents in God’s Word. It is clear upon many witnesses that God’s church in the last days is a mountain.

Pangangen-angen punika negesaken punapa ingkang sampun kula simpulaken, awit kula sampun ngidentifikasi “tanah ingkang mulya” punika minangka kakuwatan géografis (Amérika Sarékat), lan nolak gagasan bodho bilih punika nglambangaken pasamuwan, ingkang minangka kakuwatan rohani. Kula mbentuk pandhangan punika adhedhasar kapitadosan ingkang tansah katetepaken, bilih boten wonten kebeneran tanpa ancas ing Sabdaning Allah. Cetha adhedhasar kathah paseksi bilih pasamuwanipun Allah ing dinten-dinten pungkasan punika satunggaling gunung.

> And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.

> Lan bakal kelakon ing dina-dina wekasan, manawa gunung padalemaning Pangéran bakal ditegakaké ana ing pucaking gunung-gunung, lan bakal diluhuraké ngungkuli bukit-bukit; lan sakehing bangsa bakal mili marang ing kono. Lan akèh umat bakal padha lunga lan matur, Ayo padha mrénéa, lan ayo padha munggah menyang gunungé Pangéran, menyang padalemané Allahé Yakub; lan Panjenengané bakal mulang kita bab dalan-dalané, lan kita bakal lumaku ana ing tapak-tapaké: awit saka Sion bakal metu angger-anggering Toret, lan pangandikané Pangéran saka Yérusalèm. Yesaya 2:2, 3.

Those who proposed that the “glorious land” is a church, and more often than not they claimed it is the Seventh-day Adventist church, did so because, Daniel identifies the land as “glorious,” and their shallow reasoning concluded, that because the “glorious holy mountain” in verse forty-five is most certainly God’s last day church, therefore the “glorious land” must also be the church. After all, they both contain the adjective “glorious.”

Wong-wong kang ngusulake manawa “tanah kang mulya” iku sawijining pasamuwan, lan luwih kerep tinimbang ora padha negesake manawa iku yaiku pasamuwan Advent Dina Kapitu, nindakaké mangkono amarga Daniel ngenali tanah iku minangka “mulya,” lan pamikirané kang cethek banjur nyimpulake manawa, awit “gunung suci kang mulya” ing ayat patang puluh lima temtu mesthi pasamuwané Allah ing dina-dina wekasan, mula “tanah kang mulya” uga mesthi pasamuwan. Sawisé kabèh, kalorone padha ngemu sesulih “mulya.”

There are no mistakes in God’s word, and when Daniel uses “land,” in connection with the word “glorious,” and four verses later he uses “holy mountain,” in connection with the word “glorious,” Daniel was identifying a purposeful distinction between a land and a mountain. The literal glorious land is Judah, and it is in the city of Jerusalem that God’s temple was erected. Jerusalem, or the temple, can be understood as God’s church, but the territory where Jerusalem is located is the land of Judah. Many truths were established as knowledge increased in the advancing light of the third angel, but we are here simply laying out the background of prophecy identifying three manifestations of Rome.

Ora ana kaluputan ing pangandikané Allah, lan nalika Daniel migunakaké tembung “tanah”, gegayutan karo tembung “mulya”, lan patang ayat sawisé iku dhèwèké migunakaké tembung “gunung suci”, gegayutan karo tembung “mulya”, Daniel sajeroning iku lagi netepaké ana bedaning sing disengaja antarané sawijining tanah lan sawijining gunung. Tanah mulya sing harfiah iku yaiku Yehuda, lan ana ing kutha Yerusalem Padalemané Allah diadegaké. Yerusalem, utawa Padaleman Suci, bisa dipahami minangka pasamuwané Allah, nanging wewengkon panggonané Yerusalem iku tanah Yehuda. Akeh bebener wis ditetepaké nalika kawruh saya tambah sajroning pepadhang sing maju saka malaékat katelu, nanging ing kéné kita mung nggelar latar mburiné ramalan sing nandhakaké telung perwujudan Roma.

When we recognized that pagan and papal Rome provided two witnesses that established the prophetic characteristics of modern Rome, we recognized a principle of interpretation that I called the “triple application of prophecy.” There were others who had employed similar ideas of a threefold repetition of certain prophecies, but the definition we came to recognize was the definition we still use. It is significant to understand that the prophetic rule of the triple application of prophecy, that is so often applied by Future for America, was realized during the argument of the last six verses of Daniel eleven, but what is just as significant is that the argument led to the first recognition that the triple application of prophecy was concerning Rome. In Millerite history one of the arguments was whether Antiochus Epiphanes was “the robbers” of Daniel’s people, or was “the robbers” Rome, as the Millerites understood. The reason this is significant is because Rome, as “the robbers” of Daniel’s people, are who would “established the vision” in Daniel eleven, verse fourteen.

Nalika kita mangertosi bilih Roma kapir lan Roma kepausan nyawisaken kalih seksi ingkang netepaken ciri-ciri kenabian saking Roma modern, kita mangertosi satunggaling prinsip tafsir ingkang kula sebat “penerapan rangkap tiga saking ramalan.” Wonten tiyang sanès ingkang sampun migunakaken gagasan ingkang sami ngenani pengulangan rangkap tiga saking sawetawis ramalan, nanging définisi ingkang lajeng kita mangertosi punika inggih définisi ingkang taksih kita ginakaken dumugi samenika. Wigati sanget kanggé mangertosi bilih paugeran kenabian babagan penerapan rangkap tiga saking ramalan, ingkang asring sanget dipun-ginakaken déning Future for America, dipunmangertosi sajroning argumentasi ngenani enem ayat pungkasan saking Daniel sewelas, nanging ingkang sami wigatinipun, argumentasi punika nuwuhaken pangenalan kapisan bilih penerapan rangkap tiga saking ramalan punika magepokan kaliyan Roma. Ing sajarah Millerite, satunggaling argumentasi punika inggih menapa Antiokhus Epifanes punika “para perampok” umatipun Daniel, utawi “para perampok” punika Roma, kados ingkang dipunmangertosi déning para Millerite. Sebabipun prakawis punika wigati, amargi Roma, minangka “para perampok” umatipun Daniel, punika pihak ingkang badhé “netepaken wahyu” ing Daniel sewelas ayat patbelas.

> And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

> Lan ing mangsa iku bakal ana wong akèh kang nglawan ratu ing sisih kidul; uga para perampok saka bangsamu bakal ngluhuraké awaké dhéwé kanggo netepaké wahyu iku; nanging wong-wong mau bakal tiba. Daniel 11:14.

The first time we understood a triple application of prophecy it was recognized by the fact that there are three manifestations of Rome in Bible prophecy. Rome established the vision of the advancing light of the third angel, as it did in Millerite history. In Millerite history it was the understanding that paganism and papalism were the powers that trampled down the sanctuary and host that became the framework of truth upon which Miller constructed “all” of his prophetic understandings. The last six verses of Daniel eleven, established a framework of truth that Future for America has built all its prophetic applications upon. That framework is the three desolating powers of the dragon, the beast and the false prophet that lead the world to Armageddon.

Sepisanan anggèn kita mangertosi yèn ana sawijining panganggone wangsit kaping telu, iku dipunmangertosi lumantar kasunyatan bilih wonten tigang manifestasi Roma wonten ing wangsit Kitab Suci. Roma netepaken wahyu bab pepadhanging padhang ingkang saya majeng saking malaékat kaping tiga, kados dene ing sajarah Millerit. Ing sajarah Millerit, pangertosan bilih paganisme lan kapapaan punika kakuwatan-kakuwatan ingkang ngidak-idak papan suci lan bala, dados rerangkèning kayekten ingkang dados dhasar tumrap Miller anggènipun nyusun “kabeh” pangertosan-pangertosan wangsitipun. Enem ayat pungkasan saking Daniel sewelas netepaken sawijining rerangkèning kayekten ingkang dados dhasar tumrap Future for America anggènipun mbangun sedaya panganggone wangsitipun. Rerangkèn punika inggih punika tigang kakuwatan pangawon ingkang nyirnakake, yaiku naga, kéwan galak, lan nabi palsu, ingkang nuntun jagad marang Armagedon.

That framework is based upon the recognition that pagan Rome followed by papal Rome provide two witnesses that establishes modern Rome, and that modern Rome is the threefold union of the dragon of spiritualism (the United Nations), the beast of Catholicism (the papacy), and the false prophet of apostate Protestantism (the United States). That framework is what we identify as a triple application of prophecy. Over the following articles we will discuss the various triple applications of prophecy that have been recognized, and which make up the framework of the advancing light of the three angels.

Kerangka iku adhedhasar pangenalan manawa Roma kapir, banjur Roma kapausan, nyawisake loro seksi kang netepake Roma modern, lan manawa Roma modern iku satunggaling uni telu-lapis saka naga spiritisme (Perserikatan Bangsa-Bangsa), kéwan saka Katulikisme (kapausan), lan nabi palsu saka Protestanisme murtad (Amerika Serikat). Kerangka iku kang kita tetepake minangka sawijining aplikasi rangkep telu saka ramalan. Ing artikel-artikel salajengipun kita bakal ngrembag manéka aplikasi rangkep telu saka ramalan kang sampun dipunmangertosi, lan kang mbentuk kerangka saka pepadhang kang saya maju babagan malaekat telu.

We will look at the triple application of three manifestations of Rome, which identify the political and religious structure of modern Rome, which Sister White called churchcraft and statecraft. That structure is recognized by bringing the prophetic characteristics of pagan Rome together with the prophetic characteristics of papal Rome for the purpose of identifying and establishing the characteristics in modern Rome.

Kita bakal nyinau panerapan kaping telu tumrap telung kawujudan Roma, kang ngenali struktur pulitik lan agama saka Roma modern, kang déning Sister White sinebut churchcraft lan statecraft. Struktur iku dikenali kanthi nglumpukaké sipat-sipat kenabian saka Roma pagan bebarengan karo sipat-sipat kenabian saka Roma kepausan, kanthi ancas ngenali lan netepaké sipat-sipat mau ana ing Roma modern.

We will look at the triple application of three manifestations of Babylon as represented by Nimrod, Nebuchadnezzar and Belshazzar, which identify the arrogance of the man of sin who is seated in the temple of God proclaiming that he is God, which Isaiah identified as the “haughty Assyrian.” The papal arrogance, which is a subject of Bible prophecy, is recognized by bringing the prophetic characteristics of Babel together with the prophetic characteristics of Babylon for the purpose of identifying and establishing the characteristics of modern Babylon.

Kita badhé mirsani panganggon kaping telu saka telung manéka panyingkapan Babel kados ingkang dipunlambangaken déning Nimrod, Nebukadnésar, lan Belsyazar, ingkang nandhani kasombongan manungsa dosa ingkang lenggah wonten ing padalemanipun Allah sarta martosaken bilih piyambakipun punika Allah, ingkang déning Yésaya dipunwastani “wong Asyur ingkang angkuh.” Kasombongan kapapan, ingkang dados salah satunggaling pokok wangsit Kitab Suci, dipunkenali lumantar ngempalaken sipat-sipat wangsit saking Babel sesarengan kaliyan sipat-sipat wangsit saking Babil, kanthi ancas kanggé ngenali lan netepaken sipat-sipat Babil modhèren.

We will look at the triple application of three manifestations of Elijah as represented by Elijah and John the Baptist which identify “the voice crying in the wilderness” in the last days. The voice crying in the wilderness in the last days represents a specific watchman which is a movement, and identifies a double witness in a movement that has a similar beginning and ending. We are informed that there cannot be a third angel without a first and second, so at one level it is impossible to separate the movement of the first angel from the movement of the third, and both movements are represented by a watchman that was typified by Elijah and John the Baptist.

Kita badhé nyawang panrapan tiganing telung pawujudan Éliah kados ingkang kawegakaken lumantar Éliah lan Yohanes Pambaptis, ingkang nandhani “swanten ingkang nguwuh-uwuh wonten ing ara-ara samun” ing dinten-dinten pungkasan. Swanten ingkang nguwuh-uwuh wonten ing ara-ara samun ing dinten-dinten pungkasan punika nglambangaken satunggal juru pengawas tartamtu ingkang awujud satunggaling gerakan, lan nandhani satunggaling paseksi kaping kalih wonten ing satunggaling gerakan ingkang gadhah wiwitan lan pungkasan ingkang sarupa. Kita dipunparingi pawartos bilih boten saged wonten malaékat kaping tiga tanpa malaékat kapisan lan kaping kalih, saéngga wonten ing satunggal tataran boten mokal misahaken gerakan malaékat kapisan saking gerakan malaékat kaping tiga, lan kalih gerakan punika sami kawegakaken déning satunggaling juru pengawas ingkang sampun dipunlambangakên déning Éliah lan Yohanes Pambaptis.

> “By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 105.

> “Kanthi pena lan swara kita kudu nglantaraké pengumuman iku, nedahaké runtutané, lan pangenané saka ramalan-ramalan sing nggawa kita marang pekabaran malaékat katelu. Ora bisa ana kang katelu tanpa kang kapisan lan kapindho. Pekabaran-pekabaran iki kudu kita aturaké marang donya lumantar terbitan-terbitan lan khotbah-khotbah, kanthi nedahaké sajroning runtutan sajarah kenabian prakara-prakara sing wis kelakon lan prakara-prakara sing bakal kelakon.” Selected Messages, buku 2, 105.

We will look at the triple application of three manifestations of the messenger that prepares the way for the Messenger of the Covenant to suddenly come to his temple as represented by John the Baptist and William Miller. The final watchman is a subject of prophecy which is recognized by bringing the prophetic characteristics of John the Baptist and William Miller together to identify the final fulfillment of Malachi chapter three.

Kita badhé nyinau babagan panrapan rangkep tiga saka telung perwujudan utusan sing nyawisaké margi tumrap Utusan Prejanjian supados dumadakan rawuh ing Pedalemanipun, kados ingkang kagambar wonten ing Yohanes Pembaptis lan William Miller. Penjaga pungkasan punika satunggaling prakawis wangsit ingkang dipuntepangi lumantar ngempalaken ciri-ciri wangsit saking Yohanes Pembaptis lan William Miller dados satunggal, kanggé netepaken kasampurnaning pungkasan saking Maleakhi pasal tiga.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. Malachi 3:1.

> Lah, Ingsun bakal ngutus utusan-Ku, lan iya bakal nyawisake dalan ana ing ngarsa-Ku; lan Pangéran, kang padha kokupadi, bakal ndhedheg rawuh menyang padalemané, yaiku utusaning prejanjian, kang padha kokrenani; lah, Panjenengané bakal rawuh, mangkono pangandikané Pangéran sarwa dumadi. Maleakhi 3:1.

We will look at the triple application of the three manifestations of Islam as represented by the prophetic characteristics of Islam of the first and second woes of Revelation chapters eight and nine, which identify the prophetic characteristics of Islam of the third Woe identified in Revelation chapters ten and eleven.

Kita bakal nyinau aplikasi telu-lapis saka telung manifestasi Islam minangka kang diwakili déning ciri-ciri profetik Islam saka bilai kapisan lan kapindho ing Wahyu pasal wolu lan sanga, kang ngenali ciri-ciri profetik Islam saka Bilai katelu kang diidentifikasi ing Wahyu pasal sepuluh lan sewelas.

We will continue these things in the next article.

Kita badhé nerusaké prakara-prakara punika ing artikel salajengipun.

> “Allow no one to be brains for you, allow no one to do your thinking, your investigating, and your praying. This is the instruction we need to take to heart today. Many of you are convinced that the precious treasure of the kingdom of God and of Jesus Christ is in the Bible which you hold in your hand. You know that no earthly treasure is attainable without painstaking effort. Why should you expect to understand the treasures of the word of God without diligently searching the Scriptures?

> “Aja nganti sapa waé dadi otakmu, aja nganti sapa waé nglakoni pamikirmu, panyelidikanmu, lan pandongamu. Iki pepakon kang kudu kita resapi ing ati ing dina iki. Akeh ing antaramu padha yakin yèn bandha aji saka karajané Allah lan saka Gusti Yésus Kristus ana ing Kitab Suci kang kokcekel ana ing tanganmu. Kowé ngerti yèn ora ana bandha donya kang bisa digayuh tanpa usaha kang sregep lan telaten. Yagéné kowé ngarep-arep bisa mangertèni bandha-bandhané pangandikané Allah tanpa sregep nelusuri Kitab Suci?”

> “It is proper and right to read the Bible; but your duty does not end there; for you are to search its pages for yourselves. The knowledge of God is not to be gained without mental effort, without prayer for wisdom in order that you may separate from the pure grain of truth the chaff with which men and Satan have misrepresented the doctrines of truth. Satan and his confederacy of human agents have endeavored to mix the chaff of error with the wheat of truth. We should diligently seek for the hidden treasure, and seek wisdom from heaven in order to separate human inventions from the divine commands. The Holy Spirit will aid the seeker for great and precious truths which relate to the plan of redemption. I would impress upon all the fact that a casual reading of the Scriptures is not enough. We must search, and this means the doing of all the word implies. As the miner eagerly explores the earth to discover its veins of gold, so you are to explore the word of God for the hidden treasure that Satan has so long sought to hide from man. The Lord says, ‘If any man willeth to do His will, he shall know of the teaching.’ John 7:17.” Fundamentals of Christian Education, 307.

> “Maca Kitab Suci iku prayoga lan bener; nanging kuwajibanmu ora mung mungkasi ana ing kono; awit kowé kudu nelusuri kaca-kacané déwé. Kawruh bab Gusti Allah ora bisa dipikoleh tanpa usaha batin lan pikiran, tanpa pandonga nyuwun kawicaksanan supaya kowé bisa misahaké saka gandum bebener kang murni, damen kang lumantaré manungsa lan Iblis wis nyalahgambarake piwulang-piwulang kayekten. Iblis lan golongané, yaiku para agen manungsa, wis ngupaya nyampur damen kasalahan karo gandumé bebener. Kita kudu sregep nggolèki bandha kang kasimpen, lan ngupaya kawicaksanan saka swarga supaya bisa misahaké reka-cipta manungsa saka dhawuh-dhawuh ilahi. Roh Suci bakal nulungi wong kang nggolèki kayekten-kayekten gedhé lan aji, kang ana gandhèngané karo rancangan panebusan. Aku kepéngin nandhesaké marang kabèh wong yèn maca Kitab Suci kanthi sakelebat ora cukup. Kita kudu nliti, lan iki tegesé nindakaké kabèh kang kaandhut ing tembung iku. Kaya dene wong tambang kanthi semangat nlusuri bumi kanggo nemokaké urat-urat emasé, mangkono uga kowé kudu nlusuri Sabdaning Allah kanggo bandha kang kasimpen, kang wis suwé banget diupayakaké Iblis supaya kasamun saka manungsa. Pangéran ngandika, ‘Yèn ana wong gelem nglakoni karsané Panjenengané, wong iku bakal mangertèni bab piwulang iku.’ Yokanan 7:17.” Fundamentals of Christian Education, 307.

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