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# The Book of Daniel - Number Ninety-Seven

Kitabu cha Danieli - Nambari Tisini na Saba

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

Kegunaan Tiga Serangkai Elia: Menyingkap Dinamika Kenabian dalam Konfrontasi Babel Moden

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.

Penggunaan tiga rangkap tentang Elia melambangkan unsur-unsur luaran Elia pada akhir zaman. Elia melambangkan seorang individu, namun juga suatu pergerakan umat. Pergerakan umat yang bergabung dengan utusan Elia dibawa keluar daripada keadaan dan pengalaman yang dilambangkan oleh 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.

> Na Nabi Elijah aile kwa watu wote, akasema, Je, mtasitasita hata lini kati ya mawazo mawili? Ikiwa BWANA ndiye Mungu, mfuateni; lakini ikiwa Baali, basi mfuateni yeye. Watu hawakumjibu neno. Ndipo Elijah akawaambia watu, Mimi, naam, mimi peke yangu, nimesalia kuwa nabii wa BWANA; lakini manabii wa Baali ni watu mia nne na hamsini. 1 Wafalme 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.

Sama ada dalam pergerakan malaikat pertama mahupun malaikat ketiga, mereka yang menyertai utusan bagi tempoh itu sama ada telah dibawa keluar daripada sejarah yang dilambangkan oleh jemaat Sardis atau jemaat Laodikia. Kedua-dua jemaat itu dilambangkan oleh pertanyaan Elia tentang berapa lama lagi bangsa itu akan teragak-agak antara dua pendapat. Dua pendapat yang menyebabkan mereka teragak-agak itu dilambangkan oleh “perdebatan” Habakuk. “Perdebatan” dalam Habakuk fasal dua ialah suatu perdebatan antara metodologi yang benar atau yang salah. Umat yang wujud apabila masa perdebatan itu tiba, sama ada dalam sejarah Millerit ataupun mereka dalam sejarah hari-hari terakhir, tidak pasti sama ada hendak turun dari pagar itu, dan jika demikian, mereka juga tidak pasti ke sebelah mana pagar itu mereka patut turun. Oleh itu, mereka tidak menjawab sepatah kata pun.

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.

Yawe alamula mayesero m’mbiri ya mngelo woyamba ndi m’mbiri ya mngelo wachitatu amene adzasonyeze ngati mbali imodzi ya mkanganowo, yoyimilidwa ndi njira ya uzamulungu ya Apulotesitanti opanduka, kapena njira ya malamulo a Miller a kumasulira maulosi, kuphatikizapo malamulo amene Future for America inalandira, inali uthenga weniweni wa mvula yakugwa pambuyo pake. Mayesero a pa Phiri la Karmeli amene ayenera kuyamba pa lamulo la Lamlungu limene likubwera posachedwa ku United States amafuna kuti Mulungu adziwitse amene ali mthenga Wake woyimilira, monga anachitira ndi Eliya ndi m’mbiri ya Achimillerite ya 1844. Monga momwe zinalili ndi Eliya, ndi iwo amene anayembekezera koma sanafune kutenga mbali, njira imeneyo inatsimikiziridwa ndipo idzatsimikiziridwanso ndi kukwaniritsidwa kwa maulosi olengezedwa poyera.

> “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.

> “Maporofita a Daniele le a Johanne a tshwanetse go tlhaloganngwa. A a tlhalosana. A naya lefatshe boammaaruri jo motho mongwe le mongwe a tshwanetseng go bo tlhaloganya. Diporofeto tse di tshwanetse go nna bosupi mo lefatsheng. Ka go diragadiwa ga tsone mo metlheng eno ya bofelo, di tla itlhalosa.” 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.

Nuson tûmkhutû lo a pe leh Eliia hlan thawina a kanek vek khân, Pathian chuan rilru ngawi taka thlirtute hnenah Eliia chu A aiawhtu a ni tih a nemnghet ta a; nimahsela, chû hunah chuan Ahab, Jezebel leh an zâwlnei diklote tâna chu a tlai tawh hle. Hei hi Millerite chanchina October 22, 1844 hmâ pawha a thleng tawh angin, October 22, 1844-in a entîr vêl tawh, lo la thleng thuai tûr Sunday law hmâ pawhin a thleng leh dâwn a ni. Vânduaithlâk takin, chû thil thleng hnuah chauh thutlûkna siam tûra lo nghâktute chuan, an hre lo chungin, anmahnin an duhthlanna chu zawhna lam dik lo zâwngin an siam tawh ang. Eliia thuchah puangtu thlan chu Ahab, Jezebel leh an zâwlnei diklote nêna a inhmachhawn hma ngei a ni tûr a ni. Eliia hlan thawina a meiin a kanek vekna hmangin nemnghehna a famkim hnuah, Eliia chuan zâwlnei diklote chu a that ta a ni.

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.

យ៉ាងហោចណាស់ ហោរាក្លែងក្លាយ គឺជារាជាណាចក្រទីប្រាំមួយនៃទំនាយព្រះគម្ពីរ ហើយវាបញ្ចប់ការគ្រប់គ្រងរបស់វាជារាជាណាចក្រទីប្រាំមួយ នៅពេលច្បាប់ថ្ងៃអាទិត្យដែលនឹងមកដល់ក្នុងពេលឆាប់ៗនេះ ត្រូវបានអនុវត្ត ដែលជាកន្លែងដែលអេលីយ៉ាបានសម្លាប់ពួកហោរាក្លែងក្លាយ។ បន្ទាប់ពីនោះ ការចាក់បង្ហូរភ្លៀងយ៉ាងពេញលេញបានចាប់ផ្តើម។ ក្នុងប្រវត្តិសាស្ត្រ Millerite ទូតសារ និងសាររបស់គាត់ ត្រូវបានកំណត់អត្តសញ្ញាណដោយផ្ទុយនឹងអ្នកទាំងឡាយ ដែលនៅក្នុងបរិបទនោះ បានចាប់ផ្តើមបំពេញតួនាទីរបស់ពួកគេជាប្រូតេស្តង់ក្បត់ជំនឿ (ដែលជាហោរាក្លែងក្លាយនៃសក្ខីកម្មរបស់អេលីយ៉ា) ហើយជាអំណាចមួយក្នុងចំណោមអំណាចទាំងបី ដែលនាំពិភពលោកទៅកាន់ Armageddon។ ព្រះបានតែងតាំងថា បន្ទាប់ពីថ្ងៃទី 22 ខែតុលា ឆ្នាំ 1844 ចលនាព្យាករណ៍ពិត ដែលទើបតែត្រូវបានកំណត់អត្តសញ្ញាណ នឹងបញ្ចប់កិច្ចការរបស់ទ្រង់នៅលើផែនដី ប៉ុន្តែចលនានោះបានផ្លាស់ប្តូរទៅជា Laodicea ហើយមិនយូរប៉ុន្មានបន្ទាប់មក វាបានឈប់ជាចលនា​មួយ​ទៀត ពីព្រោះវាបានក្លាយជាសាសនាចក្រ ដែលត្រូវបានទទួលស្គាល់ដោយច្បាប់។

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.

Dengan unsur-unsur Elia yang pertama ini dalam fikiran kita, kini kita akan membicarakan ciri-ciri kenabian Elia yang kedua dengan tujuan mengenal pasti dan menetapkan siapakah Elia yang ketiga pada akhir zaman. Yesus mengenal pasti Yohanes Pembaptis sebagai dia yang menggenapi nubuat terakhir dalam Perjanjian Lama.

> 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.

> “Lihatlah, Aku akan mengutus kepadamu nabi Elia sebelum datangnya hari Tuhan yang besar dan dahsyat itu; dan ia akan membalikkan hati bapa-bapa kepada anak-anaknya, dan hati anak-anak kepada bapa-bapanya, supaya Aku jangan datang memukul bumi dengan kutuk.” Maleakhi 4:5, 6.

Though Jesus identified John as the Elijah who was to come, John did not fully meet all the elements of the prediction of the Elijah to come, for the third and final Elijah comes before the great and dreadful day of the Lord, which is the time of the Seven Last Plagues, that conclude with the Second Coming of Christ. John was never-the-less the second Elijah, and his witness combined with the first Elijah identifies and establishes the third and final Elijah.

Naho de Jehobá tisa Isukukrista aniana yohanes ny “Elia izay tokony ho avy”, dia tsy nahafeno tanteraka ny singa rehetra amin’ny faminaniana momba ilay Elia ho avy i Jaona; fa ny Elia fahatelo sy farany dia tonga alohan’ny andro lehibe sy mahatahotra an’ny Tompo, izay fotoana isehoan’ny Loza Fito Farany, ka mifarana amin’ny Fiavian’i Kristy Fanindroany. Na dia izany aza, i Jaona no Elia faharoa, ary ny vavolombelony, miaraka amin’ilay Elia voalohany, no mamantarana sy mampiorina ilay Elia fahatelo sady farany.

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.

Sama seperti Elia berhadapan dengan gambaran rangkap tiga naga, binatang, dan nabi palsu dari Babel modern, demikian pula Yohanes berhadapan dengan suatu kuasa Romawi (Herodes), seorang perempuan najis (Herodias), dan anak perempuannya (Salome). Gunung Karmel melambangkan 22 Oktober 1844, yang pada gilirannya melambangkan undang-undang hari Minggu di Amerika Serikat. Pada krisis undang-undang hari Minggu, persatuan rangkap tiga itu diwujudkan.

> “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.

> “Sa dekretong nagpapatupad sa pagkakatatag ng Kapapahan bilang paglabag sa kautusan ng Diyos, ang ating bansa ay lubusang hihiwalay sa katuwiran. Kapag ang Protestantismo ay mag-uunat ng kaniyang kamay sa kabila ng bangin upang hawakan ang kamay ng kapangyarihang Romano, kapag aabot siya sa ibabaw ng kalaliman upang makipagkamay sa Espiritismo, kapag, sa ilalim ng impluwensiya ng tatluhang pagkakaisang ito, itatakwil ng ating bansa ang bawat simulain ng Konstitusyon nito bilang isang Protestanteng at republikang pamahalaan, at maglalaan ng daan para sa pagpapalaganap ng mga kamalian at mga pandarayang papal, kung magkagayo’y malalaman natin na dumating na ang panahon ng kamangha-manghang paggawa ni Satanas at na ang wakas ay malapit na.” Testimonies, volume 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.

Wɔ Herod abakɔsɛm no mu no, yehu sɛ, sɛ́ ɔyɛ Roma abosonsomfo no ananmusifo no, ɔsan yɛ Roma abosonsomfo no “ahene du” no ananmusifo, na enti ɔyɛ Adiyisɛm du nson no ahene du a wɔde wɔn ahenni ma aguamanfo no dɔnhwerew baako no ho sɛnkyerɛnne. Wɔde Herod yɛɛ Ahab ho mfonini. Na wɔn baanu nyinaa wɔ aware a na mmara mma ho mu. Ahab, a na ofi Israel no, na wɔabara no sɛ ɔnnware ɔbea a ɔnyɛ Israelni baa; na Herod nso de ne nua yere awaree. Tiro ne Babilon aguamanfo ne asase so ahene no aguamammɔ no, Ahab ne Herod ne Yezebel ne Herodias mmara a ɛmma wɔn aware no na ɛgyina hɔ ma no.

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”.

Ukwangulana eNtabeni iKarmele noAhabu kwamelwa njengomkhosi wokuzalwa kaHerode. Emthethweni weSonto, i-United States iyayeka ukuba ngumbuso wesithandathu wesiprofetho seBhayibhile, ibe ookumkani abalishumi baba ngumbuso wesixhenxe. Ngomhla wabo wokuzalwa njengombuso wesixhenxe, uHerode, esidlangalaleni somthendeleko wokunxila, uyavuma ukunika uSalome, intombi kaHerodias, kude kube sisiqingatha sobukumkani bakhe. Ookumkani abalishumi bayavuma ukunikela ubukumkani babo kulo rhamncwa, yaye benza oko kuba bekhohlisiwe ngumprofeti wobuxoki (i-United States) yaye ngokwasemoyeni “banxilile”.

At Mount Carmel the false prophets danced all day in an attempt to deceive, and at Herod’s birthday party Salome, the daughter of Herodias did a dance to deceive the drunken king. In doing so the daughter of Herodias secured Ahab’s authority to kill John the Baptist. At the Sunday law in the United States, the United States will deceive the entire world into accepting a world-wide image of the beast that consists of a kingdom that is half churchcraft and half statecraft. The deception of the world by the United States, who is the false prophet of the threefold union, was prefigured by the dance of Jezebel’s prophets and the daughter of Jezebel (Salome), for Jezebel is Catholicism and apostate Protestantism is her daughters (as Salome).

Di Gunung Karmel para nabi palsu menari sepanjang hari dalam suatu upaya untuk menipu, dan pada pesta ulang tahun Herodes, Salome, anak perempuan Herodias, melakukan suatu tarian untuk menipu raja yang mabuk itu. Dengan demikian anak perempuan Herodias memperoleh wewenang Ahab untuk membunuh Yohanes Pembaptis. Pada waktu undang-undang hari Minggu di Amerika Serikat, Amerika Serikat akan menipu seluruh dunia untuk menerima suatu patung binatang buas yang mendunia, yang terdiri dari suatu kerajaan yang setengah berupa kekuasaan gerejawi dan setengah berupa kekuasaan negara. Penipuan terhadap dunia oleh Amerika Serikat, yang adalah nabi palsu dari persatuan rangkap tiga itu, telah dilambangkan sebelumnya oleh tarian para nabi Izebel dan anak perempuan Izebel (Salome), sebab Izebel adalah Katolikisme dan Protestanisme yang murtad adalah anak-anak perempuannya (seperti 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.

Tlhohloriso e simologa ka molao wa Sontaga o o tla tlang ka bonako, o o akaretsang loso, jaaka go emetswe ke go kgaolwa ga tlhogo ya Elia wa bobedi le go bewa ga yona mo serotong bakeng sa bopapa, jo bo emetsweng ke Herodia. Ka nako eo ntho e e bolayang ya bopapa e fodisiwa ka botlalo; ga a tlhole a lebalwa, mme pula ya morago e tshololwa ntle le selekanyo, fa folaga ya ba ba dikete di le lekgolo le masome a mane le bone e tsholediwa godimo. Ka nako eo Baebele ya Islam ya Matlhotlhapelo a boraro e a itaya, mme katlholo e e tswelelang ya seaka se segolo se se ntseng mo godimo ga metsi a mantsi e a simologa. Katlholo ya gagwe e menagantswe gabedi.

> 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.

> Ай, миний ард түмэн, түүний дотроос гарч ир; ингэснээр та нар түүний нүглүүдэд оролцогч болохгүй бөгөөд түүний гай гамшгуудаас хүртэхгүй. Учир нь түүний нүглүүд тэнгэрт хүрсэн бөгөөд Бурхан түүний гэм бурууг санасан билээ. Тэр та нарт яаж хариу өгсөн, түүнд мөн тийнхүү хариу өг; түүний үйлсийнх нь дагуу түүнд давхар давтуулан өг. Түүний дүүргэсэн аяган дотор түүнд давхар дүүргэн өг. Илчлэлт 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.

Tsheko ya gagwe e habeli, gobane ga se a ka a ahlolwa ka lebaka la dipolao tše a di dirilego mehleng ya Mabaka a Leswiswi go tloga ngwageng wa 538 go fihla ka 1798. Ka go tiišo ya bohlano, bao bopapa bo ba bolailego ba bontšhwa ka seswantšho ba le ka tlase ga aletare ba botšiša gore Modimo o tla ahlola neng seotswa sa Roma, gomme ba botšwa gore ba khutše mabitleng a bona go fihlela sehlopha sa bobedi sa bahwelatumelo, seo se tlago go bolawa bjalo ka ge le bona ba ile ba bolawa, se tlatšwa. Ge tsheko ya gagwe e etla, e ba habeli, gobane o tla be a bolaile gabedi batho ba Modimo ba botegago.

> 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.

> Kwathi evule uphawu lwesihlanu, ngabona ngaphansi kwe-altare imiphefumulo yalabo ababebulewe ngenxa yezwi likaNkulunkulu, nangenxa yobufakazi ababebubambile; base bekhala ngezwi elikhulu, bethi: Koze kube nini, Nkosi, engcwele neyiqiniso, ungahluleli futhi ungaphindiseli igazi lethu kulabo abahlala emhlabeni na? Base benikwa ngamunye wabo izingubo ezimhlophe; kwase kuthiwa kubo, mabaphumule isikhashana esincane, kuze kugcwaliseke nabanye abayizinceku kanye nabafowabo, ababeyakubulawa njengabo. IsAmbulo 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.

Nkadewhite witwere pasajyi a maṛitaṛa a phayibth sil te Sunday law hoin, jikhan Godni gipin flockko Babylonnaoni okatha, aro uko Herodni birthday party ong·a, jikhan ten kingsni skang agananiko gimin ma skang kingdomnaoni jajinangha, ma sevenni ong·gipa eighth kingdomona on∙aha.

> “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.

> “Meti kamselim si metaran, John, Revelator, long wanpela driman i lukim aninit long alta lain bilong ol husat i bin kilim i dai long as bilong Tok bilong God na testimoni bilong Jisas Krais. Bihain long dispela i kamap ol wokabaut bilong ol samting em i stap long tok long en long Revelesen sapta 18, taim ol husat i stap gut long bilip na tru ol i kisim singaut long lusim Babilon. [Revelesen 18:1–5, i kisim tok stret.]” Manuscript Releases, volume 20, 14.

Those who are called out of Babylon make up the second group of martyrs that are murdered by the papacy as Herodias did to the second Elijah. Sister White also places the fifth seal at the opening of the final seal.

Mereka yang dipanggil keluar dari Babel membentuk kelompok kedua para martir yang dibunuh oleh kepausan, sebagaimana Herodias lakukan terhadap Elia yang kedua. Sister White juga menempatkan meterai kelima pada pembukaan meterai yang terakhir.

> “‘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.

> “‘আর তিনি যখন পঞ্চম মোহরটি খুললেন, আমি বেদীর নিচে তাদের প্রাণসমূহ দেখলাম, যারা ঈশ্বরের বাক্যের জন্য এবং যে সাক্ষ্য তারা ধারণ করেছিল তার জন্য নিহত হয়েছিল; এবং তারা উচ্চস্বরে আর্তনাদ করে বলল, হে প্রভু, পবিত্র ও সত্য, পৃথিবীতে বাসকারীদের উপরে তুমি আর কতকাল বিচার ও আমাদের রক্তের প্রতিশোধ গ্রহণ করবে না? আর তাদের প্রত্যেককে শুভ্র বস্ত্র দেওয়া হলো [তাদের নির্মল ও পবিত্র ঘোষণা করা হয়েছিল]; এবং তাদের বলা হলো, তারা যেন আরও অল্পকাল বিশ্রাম করে, যতক্ষণ না তাদের সহদাসেরাও এবং তাদের ভ্রাতৃবৃন্দ, যারা তাদের ন্যায় নিহত হবে, পূর্ণসংখ্যায় পরিপূর্ণ হয়’ [প্রকাশিত বাক্য ৬:৯–১১]। এখানে যেসব দৃশ্য যোহনের কাছে উপস্থাপিত হয়েছিল, সেগুলি সেই সময়ে বাস্তবতা ছিল না, বরং ভবিষ্যতের কোনো এক সময়পর্বে যা ঘটবে, তাই ছিল।”

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

> “Wahyu 8:1–4 dipetik.” Manuscript Releases, jilid 20, 197.

The prayers of those murdered by the papacy during the Dark Ages are “remembered” during the opening of the “seventh seal,” which identifies that the “seventh seal” is opened at the soon-coming Sunday law, for it is there that God remembers her iniquities.

Doa-doa mereka yang dibunuh oleh kepausan pada Zaman Kegelapan “diingat” selama pembukaan “meterai ketujuh,” yang menunjukkan bahwa “meterai ketujuh” dibuka pada undang-undang Minggu yang akan segera datang, karena di sanalah Allah mengingat segala kejahatannya.

> 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.

> Ndzi twa rito rin’wana ri huma etilweni, ri ku: Humani eka yena, n’wina vanhu va mina, leswaku mi nga vi na xiave eswidyohweni swa yena, ni leswaku mi nga amukeli timhangu ta yena. Hikuva swidyoho swa yena swi fikile etilweni, naswona Xikwembu xi tsundzuke ku homboloka ka yena. N’wi hakelani hilaha yena a mi hakeleke hakona, mi n’wi engetela kambirhi hi ku ya hi mintirho ya yena; exikopheni lexi a xi tata, n’wi tatelani kambirhi. Nhlavutelo 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.

Elijah yang pertama memberi kesaksian tentang pertembungan yang berlaku antara seratus empat puluh empat ribu dengan kesatuan tiga serangkai yang menuntun dunia kepada Armageddon pada hari-hari terakhir. Elijah yang kedua (Yohanes Pembaptis) mengulangi dan memperluas kesaksian Elijah yang pertama dan bersama-sama (baris demi baris), mereka mengenal pasti dan menetapkan ciri-ciri nubuatan bagi Elijah yang ketiga dan terakhir. Elijah yang ketiga diwakili oleh seorang Elijah pada permulaan (Miller), dan seorang Elijah pada pengakhiran, kerana pergerakan malaikat pertama diulangi dalam pergerakan malaikat ketiga.

> “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.

> “Tuhan telah memberikan pekhabaran-pekhabaran Wahyu 14 tempatnya dalam garis nubuatan, dan pekerjaannya tidak akan berhenti sampai penutupan sejarah bumi ini. Pekhabaran malaikat pertama dan kedua masih merupakan kebenaran untuk masa ini, dan harus berjalan sejajar dengan pekhabaran ini yang menyusul.” 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.

Elia ya boraro e tshwere letshwao la Alefa le Omega, gonne e emela Elia wa tshimologo le wa bokhutlo. Elia wa ntlha le wa bofelo ka bobedi ba emela motsamao, e ka nna wa moengele wa ntlha kgotsa wa boraro wa Tshenolo kgaolo ya lesome le bone.

> “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.

> “လုပ်ငန်းတော်ယောဟန်၏အမှုနှင့် နောက်ဆုံးသောနေ့ရက်များတွင် လူတို့ကို မိမိတို့၏မနာလိုမူနှင့် မလှုပ်ရှားမှုမှ နိုးကြားစေရန် ဧလိယ၏ဝိညာဉ်တော်နှင့် တန်ခိုးအာဏာဖြင့် ထွက်သွားကြသောသူတို့၏အမှုတို့သည် အရာများစွာ၌ တူညီကြသည်။ သူ၏အမှုသည် ဤခေတ်ကာလ၌ လုပ်ဆောင်ရမည့်အမှု၏ ပုံဆောင်နမူနာတစ်ရပ်ဖြစ်သည်။ ခရစ်တော်သည် လောကကို ဖြောင့်မတ်ခြင်းဖြင့် တရားစီရင်ရန် ဒုတိယအကြိမ် ကြွလာတော်မူရမည်။ လောကအား ပေးအပ်ရမည့် နောက်ဆုံးသတိပေးသတင်းကို ဆောင်ယူသော ဘုရားသခင်၏သတင်းပေးသူတို့သည် ယောဟန်က ပထမအကြိမ်ကြွလာခြင်းအတွက် လမ်းကို ပြင်ဆင်ခဲ့သကဲ့သို့ ခရစ်တော်၏ ဒုတိယအကြိမ်ကြွလာခြင်းအတွက်လည်း လမ်းကို ပြင်ဆင်ကြရမည်။ ဤပြင်ဆင်မှုအမှု၌ ‘ချိုင့်ဝှမ်းတစ်ခုစီတိုင်း မြှောက်တင်ခံရမည်၊ တောင်ကြီးတောင်ငယ်ရှိသမျှ နိမ့်ချခံရမည်။ ကောက်ကွေ့သောအရာတို့သည် ဖြောင့်မတ်သွားမည်၊ ကြမ်းတမ်းသောနေရာတို့သည် ပြန့်ပြောလျက် ဖြစ်လာမည်’ အကြောင်းမူကား သမိုင်းသည် ထပ်မံဖြစ်ပွားရမည်ဖြစ်ပြီး ‘ထာဝရဘုရား၏ဘုန်းတော်ကို ထင်ရှားစေတော်မူမည်၊ လူအပေါင်းတို့သည် တကွ မြင်ရကြလိမ့်မည်။ အကြောင်းမူကား ထာဝရဘုရား၏နှုတ်တော်က မိန့်တော်မူပြီ’ ဟူသောစကားသည် တစ်ဖန် ပြည့်စုံလာမည်ဖြစ်သည်။” Southern Watchman, March 21, 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.

Penerapan rangkap tiga Elia melambangkan pertentangan antara Elia dan gerakan yang berkaitan dengan Elia dengan persatuan rangkap tiga Babel Moden. Hal ini erat berkaitan dengan penerapan rangkap tiga utusan yang menyediakan jalan bagi Utusan Perjanjian, tetapi garis itu melambangkan dinamika dalaman gerakan dan utusan tersebut. Dalam kedua-dua penerapan rangkap tiga itu, penggenapan yang ketiga dan yang terakhir bagi utusan dan gerakan dilambangkan oleh Alfa dan Omega sebagai mewakili suatu penggenapan permulaan dan suatu penggenapan penutupan.

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.

Elija ketlu aa dangbipa roonggnigipa a∙songko miksonga, jean gitamgipa sa∙greoni a∙song, chongmotan, mi adri salgrik salgrikrongna minggipin bri brigipa rangni a∙song, jerangan panteko dake chakatako man∙gen, Babylononi dal∙gipa be∙enko okamanina, Jensena gitalgipa janggi gnigipa baksa, Para 11 o agangipa dal∙gipa a∙gilsak jakgitelani ganta somoio sokon. Ua somoi skang, watatgipa aro a∙songko chongmotan dakani gita uandakgipa gualgipa a∙songoni ma∙sigen, jean tom∙tomani aro rakkiani gimin gualgipa bon∙kamgipa chi grongani katta baksa ong∙a.

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.

Pambedzolo pakati pa uthenga wowona ndi wonama, ndiponso mtumiki wowona ndi wonama, ziyenera kuzindikiridwa mwa kukwaniritsidwa kwa uthengawo. Nkhani izi zinayamba kumapeto kwa Julaye, 2023, ndipo kale kwambiri kuposa chiwawa cha pa October 7, nkhanizo zinali kuzindikiritsa kuti uthenga wowona wa mvula yamasika umadziwitsa Chisilamu cha Tsoka lachitatu, ndiponso kuti uthengawo unayamba pa September 11, 2001. Nkhani zomwezo zinasonyeza kuti kukwiyitsa kwa mitundu, komwe kunayamba pa nthawi imeneyo monga mwa kudzoza, kunali monga mkazi wobereka m’ululu, chotero kukwiyitsako ndi masautso amene anabweretsedwa pa dziko lapansi zidzapitiriza kuchuluka kufikira kutsekedwa kwa nthawi ya chisomo.

We will continue the study in our next article.

Tla tsie pe ka yongnau hi ha i ka next article jong ngi.

> “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.’

> “ஆஹா, தேவனுடைய ஜனங்களுக்கு ஆயிரக்கணக்கான நகரங்களின் நெருங்கிவரும் அழிவைப் பற்றிய உணர்வு இருந்திருக்க வேண்டுமே; அவை இப்போது கிட்டத்தட்ட சிலைவழிபாட்டிற்கே ஒப்புக்கொடுக்கப்பட்டிருக்கின்றன! ஆனால் சத்தியத்தை அறிவித்துக்கொண்டிருக்க வேண்டியவர்களில் பலர் தங்கள் சகோதரர்களையே குற்றஞ்சாட்டியும் கண்டித்தும் வருகின்றனர். தேவனுடைய மனமாற்றும் வல்லமை மனங்கள்மேல் இறங்கும்போது, ஒரு தெளிவான மாற்றம் உண்டாகும். மனிதர்களுக்கு குறைகூறவும் இடித்தழிக்கவும் எந்த விருப்பமும் இருக்காது. உலகத்திற்கு ஒளி பிரகாசிப்பதைத் தடுக்கிற நிலையில் அவர்கள் நிற்கமாட்டார்கள். அவர்களுடைய குறைகூறலும், அவர்களுடைய குற்றஞ்சாட்டுதலும் நின்றுபோகும். சத்துருவின் வல்லமைகள் யுத்தத்திற்காக அணிவகுக்கின்றன. கடுமையான மோதல்கள் எங்களுக்குமுன் உள்ளன. என் சகோதரரும் சகோதரிகளும், ஒன்றுகூடி அணுகுங்கள்; ஒன்றுகூடி அணுகுங்கள். கிறிஸ்துவோடு பிணைந்திருங்கள். ‘நீங்கள், கூட்டுச் சதி என்று சொல்லாதிருங்கள்;... அவர்கள் பயப்படுகிற பயத்தைக் நீங்கள் பயப்படாதிருங்கள், கலங்காதிருங்கள். சேனைகளின் கர்த்தரையே பரிசுத்தமாக்குங்கள்; அவரே உங்கள் பயமாகவும், அவரே உங்கள் நடுக்கமாகவும் இருப்பாராக. அப்பொழுது அவர் பரிசுத்தஸ்தலமாக இருப்பார்; ஆனால் இஸ்ரவேலின் இரு வீடுகளுக்கும் இடறுதற்கான கல்லாகவும், இடறலின் கன்மலையாகவும், எருசலேமின் குடிகளுக்குக் கண்ணியாகவும் கண்ணியாகவும் இருப்பார். அவர்களில் அநேகர் இடறி விழுந்து நொறுக்கப்படுவார்கள்; அவர்கள் கண்ணியில் அகப்பட்டுப் பிடிக்கப்படுவார்கள்.’

> “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.

> “Dunia adalah sebuah pentas. Para pelakonnya, yakni para penghuninya, sedang bersiap untuk memainkan peranan mereka dalam drama besar yang terakhir. Allah telah hilang daripada pandangan. Dalam kalangan massa besar umat manusia, tiada kesatuan, kecuali apabila manusia bersekutu untuk melaksanakan tujuan-tujuan mementingkan diri mereka. Allah sedang memerhatikan. Maksud-maksud-Nya berkenaan dengan subjek-subjek-Nya yang memberontak akan digenapkan. Dunia ini tidak diserahkan ke dalam tangan manusia, walaupun Allah sedang mengizinkan unsur-unsur kekeliruan dan kekacauan berkuasa untuk suatu masa. Suatu kuasa dari bawah sedang bekerja untuk mendatangkan babak-babak besar yang terakhir dalam drama itu,—Satan datang sebagai Kristus, dan bekerja dengan segala tipu daya kefasikan dalam kalangan mereka yang sedang mengikat diri bersama dalam persatuan-persatuan rahsia. Mereka yang menyerah kepada dorongan untuk bersekutu sedang melaksanakan rancangan-rancangan musuh. Sebab akan diikuti oleh 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.

> “Molato o batlile o fihla kwa bokhutlong jwa one. Tlhakatlhakano e tletse lefatshe, mme bogolo jo bo tshosang bo gaufi le go wela batho. Bokhutlo bo atametse thata. Rona ba re itseng boammaaruri re tshwanetse go bo re ipaakanyetsa se se tla tlogang se wela lefatshe jaaka kgakgamatso e e humakelang tsotlhe.” Review and Herald, September 10, 1903.

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