The framework of William Miller’s prophetic message was the two desolating powers of paganism followed by papalism, and the framework of Future for America’s prophetic message is the three desolating powers of paganism, followed by papalism, followed by apostate Protestantism, but all being concurrent at the end. A primary prophetic key for Miller’s prophetic understanding was that “the daily” in the book of Daniel was a symbol of paganism, for it established the connection of the two desolating powers which became his framework of prophetic understanding. A primary prophetic key for Future for America’s prophetic understanding is also that “the daily” in the book of Daniel is a symbol of paganism, for the historical fulfillment of paganism established the sequence of events in Daniel eleven verses forty and forty-one, which became the framework of Future for America’s prophetic understanding.
چارچوبِ پیامِ نبویِ ویلیام میلر عبارت بود از دو قدرتِ ویرانگر: نخست بتپرستی و سپس پاپگرایی؛ و چارچوبِ پیامِ نبویِ Future for America عبارت است از سه قدرتِ ویرانگر: بتپرستی، سپس پاپگرایی، و سپس پروتستانیسمِ مرتد؛ با این حال، همگی در پایان بهطور همزمان حضور دارند. یکی از کلیدهای اصلیِ نبوی برای فهمِ نبویِ میلر این بود که «قربانی دائمی» در کتابِ دانیال نمادی از بتپرستی است، زیرا این امر ارتباطِ دو قدرتِ ویرانگر را برقرار میساخت که به چارچوبِ فهمِ نبویِ او بدل شد. یکی از کلیدهای اصلیِ نبوی برای فهمِ نبویِ Future for America نیز این است که «قربانی دائمی» در کتابِ دانیال نمادی از بتپرستی است، زیرا تحققِ تاریخیِ بتپرستی توالیِ رویدادها را در دانیال یازده، آیاتِ چهل و چهلویک، تثبیت کرد؛ همان توالیای که به چارچوبِ فهمِ نبویِ Future for America بدل شد.
As is always the case with new light, the advancement of the truth unsealed in 1989 at the collapse of the Soviet Union was warred against by many various voices. The resistance brought against the truth invariably produced a clearer understanding of the truth. In those early controversies against the truth found in the last six verses of Daniel eleven, several prophetic rules that are located in the Bible were recognized as essential proofs to support the increase of knowledge that took place when the book of Daniel was unsealed in 1989. We are currently considering one of those rules, which we call “a triple application of prophecy.”
Comme c’est toujours le cas avec une lumière nouvelle, la progression de la vérité descellée en 1989, lors de l’effondrement de l’Union soviétique, fut combattue par de nombreuses voix diverses. La résistance opposée à la vérité produisit invariablement une compréhension plus claire de cette vérité. Dans ces premières controverses suscitées contre la vérité contenue dans les six derniers versets de Daniel onze, plusieurs règles prophétiques présentes dans la Bible furent reconnues comme des preuves essentielles pour appuyer l’accroissement de la connaissance qui eut lieu lorsque le livre de Daniel fut descellé en 1989. Nous considérons actuellement l’une de ces règles, que nous appelons « une triple application de la prophétie ».
We began by looking at two triple applications that at one level are the same line, but at another level they are different. The first two manifestations of Rome (pagan and papal), establish the third manifestation of Modern Rome. The first two manifestations of Babylon (Babel and Babylon), established the third manifestation of Modern Babylon. Modern Rome is the beast of Revelation seventeen that Modern Babylon rides upon and reigns over. They are as distinct as is a cowboy from his horse, but they also commit spiritual fornication with each other, so at that level they are one. There are two other triple applications of prophecy which possess a similar relationship.
Mun tiqarimpayaq ishkay kimsa kuti churasqakunata qhawarispa qallariqku; huk nivelpiqa chayqa kikin siqi, ichaqa huk nivelpiqa hukmanta huk. Romaq ñawpaq ishkay rikch’akuyninkuna (pagana papalwan), kimsañiqin rikch’akuynin Moderno Roma-ta sayarichin. Babiloniaq ñawpaq ishkay rikch’akuyninkuna (Babel wan Babilonia wan), kimsañiqin rikch’akuynin Moderno Babilonia-ta sayarichirqan. Moderno Romaqa Apocalipsis chunka qanchisniyuqpi kaq uywa-mi, chay patanpi Moderno Babilonia tiyaykuspa, paypa hawanpi kamachin. Vaqueromanta caballonninman hina sut’inchakusqa kanku, ichaqa espiritupi waqlliyta hukwan hukwan ruwanku; chay nivelpiqa huklla kanku. Kananqa huk iskay kimsa kuti churasqakuna profeciamanta kanku, chaykunapas kikinta hina tinkisqa kasqayuq.
The first two manifestations of Elijah (Elijah and John the Baptist), establish the third Elijah of the last days. Along with that the first two messengers who prepare the way for the Messenger of the Covenant (John the Baptist and William Miller), establish the messenger who prepares the way for the Messenger of the Covenant in the last days. There are three important points to recognize with these two lines of triple applications of prophecy.
Les deux premières manifestations d’Élie (Élie et Jean-Baptiste) établissent le troisième Élie des derniers jours. De même, les deux premiers messagers qui préparent la voie pour le Messager de l’Alliance (Jean-Baptiste et William Miller) établissent le messager qui prépare la voie pour le Messager de l’Alliance dans les derniers jours. Il y a trois points importants à reconnaître dans ces deux lignes de triples applications de la prophétie.
A first point is that the actual historical representatives of the two lines of triple applications of prophecy are essentially the same historical figures, but their purpose in the two representations are distinctly different. The second point is recognizing what the distinction between the two closely related triple applications of prophecy is. The distinction is that Elijah represents an external work in the last days, and the messenger that prepares the way for the Messenger of the Covenant, represents an internal work in the last days.
Ein erster Punkt ist, dass die tatsächlichen historischen Vertreter der beiden Linien der dreifachen Anwendungen der Weissagung im Wesentlichen dieselben geschichtlichen Gestalten sind, dass jedoch ihr Zweck in den beiden Darstellungen deutlich verschieden ist. Der zweite Punkt besteht darin, zu erkennen, worin der Unterschied zwischen den beiden eng miteinander verbundenen dreifachen Anwendungen der Weissagung liegt. Der Unterschied ist der, dass Elia ein äußeres Werk in den letzten Tagen darstellt, während der Bote, der den Weg für den Boten des Bundes bereitet, ein inneres Werk in den letzten Tagen darstellt.
The third point to take note of is that Jesus, as Alpha and Omega, identifies the third Elijah, and also the third messenger that prepares the way, with both a first and a last Elijah messenger, and a first and last messenger who prepares the way for the Messenger of the Covenant. The Elijah messenger of the first angel and the Elijah messenger of the third angel make up the third fulfillment of Elijah, and the messenger who prepares the way is represented as the messenger of the movements of both the first and third angels.
चिह्नित करने योग्य तीसरा बिंदु यह है कि यीशु, अल्फा और ओमेगा के रूप में, तीसरे एलियाह की पहचान इस प्रकार करते हैं कि वह एक प्रथम और एक अंतिम एलियाह-दूत, तथा उस प्रथम और अंतिम दूत—जो वाचा के दूत के लिए मार्ग तैयार करता है—दोनों से संबंधित है। प्रथम स्वर्गदूत का एलियाह-दूत और तृतीय स्वर्गदूत का एलियाह-दूत मिलकर एलियाह की तीसरी परिपूर्ति का निर्माण करते हैं, और जो दूत मार्ग तैयार करता है, उसे प्रथम और तृतीय दोनों स्वर्गदूतों की गतियों के दूत के रूप में प्रस्तुत किया गया है।
Elijah the prophet provides an illustration of the last-day confrontation between God’s people and the threefold union of Modern Rome in the confrontation at Mount Carmel.
Élie le prophète offre une illustration de l’affrontement des derniers jours entre le peuple de Dieu et l’union tripartite de la Rome moderne lors de la confrontation au mont Carmel.
Mount Carmel is located in northern Israel, near the Mediterranean coast. It runs roughly northwest to southeast and forms a prominent ridge that extends for about 39 miles (63 kilometers). The Valley of Megiddo, also known as the Jezreel Valley, is located to the southeast of Mount Carmel. Mount Carmel and the Valley of Megiddo are relatively close to each other in terms of distance. The distance between them, in a straight line (as the crow flies), is approximately 20 to 25 miles (32 to 40 kilometers). To the west of Mount Carmel lies the Mediterranean Sea, and to the east of the Valley of Megiddo and the Jezreel Valley lies the Sea of Galilee, also known as Lake Tiberias or the Lake of Kinneret.
کوه کرمل در شمال اسرائیل، نزدیک به ساحل دریای مدیترانه، واقع شده است. این کوه تقریباً از شمالغربی به جنوبشرقی امتداد مییابد و رشتهکوهی برجسته را تشکیل میدهد که حدود ۳۹ مایل (۶۳ کیلومتر) گسترش دارد. درهٔ مَجِدّو، که با نام درهٔ یزرعیل نیز شناخته میشود، در جنوبشرقی کوه کرمل قرار دارد. کوه کرمل و درهٔ مَجِدّو از نظر فاصله نسبتاً به یکدیگر نزدیکاند. فاصلهٔ میان آنها، به خط مستقیم (فاصلهٔ هوایی)، تقریباً ۲۰ تا ۲۵ مایل (۳۲ تا ۴۰ کیلومتر) است. در غرب کوه کرمل دریای مدیترانه قرار دارد، و در شرق درهٔ مَجِدّو و درهٔ یزرعیل، دریای جلیل واقع است که با نامهای دریاچهٔ طبریه یا دریاچهٔ کِنّارت نیز شناخته میشود.
In the Revelation the battle of Armageddon is identifying the Valley of Megiddo, and inspiration did not want students of prophecy to believe that the book of Revelation was identifying its message in literal terms, so when it identified Armageddon (Megiddo) as Armageddon it used the word “har,” which means mountain to make it clear that the battle was a spiritual representation of the final battle which the dragon, beast and false prophet lead the world to.
Dans l’Apocalypse, la bataille d’Armageddon désigne la vallée de Megiddo, et l’inspiration ne voulait pas que les étudiants de la prophétie croient que le livre de l’Apocalypse présentait son message en des termes littéraux ; ainsi, lorsqu’elle a désigné Armageddon (Megiddo) comme Armageddon, elle a employé le mot « har », qui signifie montagne, afin de rendre clair que la bataille était une représentation spirituelle du combat final vers lequel le dragon, la bête et le faux prophète conduisent le monde.
By identifying Megiddo as Armageddon, John made sure it was not to be understood as a literal geographical location, for Megiddo is a valley and has no mountains. In close proximity is Mount Carmel where Elijah’s confrontation with Ahab and the prophets of Jezebel occurred, thus both Megiddo and Mount Carmel are both illustrations of the final battle of Armageddon.
En identifiant Megiddo à Armageddon, Jean a veillé à ce qu’il ne soit pas compris comme un lieu géographique littéral, car Megiddo est une vallée et n’a pas de montagnes. À proximité immédiate se trouve le mont Carmel, où eut lieu la confrontation d’Élie avec Achab et les prophètes de Jézabel; ainsi, Megiddo comme le mont Carmel sont l’un et l’autre des illustrations de la bataille finale d’Armageddon.
If you were to draw a triangle with Jerusalem, Mount Carmel, and the Valley of Megiddo, Jerusalem would be situated to the southeast corner of that triangle, with Mount Carmel to the northwest and the Valley of Megiddo to the northeast. The area that symbolically represents the battle of Armageddon is bordered by two seas, and the king of the north (the whore of Modern Babylon) comes to his end between the seas and the glorious holy mountain. And at that time human probation closes.
Si vous traciez un triangle ayant pour points Jérusalem, le mont Carmel et la vallée de Megiddo, Jérusalem se trouverait à l’angle sud-est de ce triangle, le mont Carmel au nord-ouest, et la vallée de Megiddo au nord-est. La région qui représente symboliquement la bataille d’Harmaguédon est bordée par deux mers, et le roi du nord (la prostituée de la Babylone moderne) arrive à sa fin entre les mers et la glorieuse montagne sainte. Et en ce temps-là, le temps de grâce pour l’humanité prend fin.
But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:44–12:1.
Lakini habari zitokazo mashariki na kaskazini zitamtia wasiwasi; kwa hiyo atatoka kwa ghadhabu kuu ili kuharibu, na kuwaangamiza kabisa wengi. Naye atapiga hema za jumba lake kati ya bahari katika mlima mtakatifu wa utukufu; lakini atafika mwisho wake, wala hakuna atakayemsaidia. Na wakati huo Mikaeli atasimama, yule mkuu aliye mkuu, asimamaye kwa ajili ya wana wa watu wako; na kutakuwapo wakati wa taabu, mfano wake haujapata kuwapo tangu lilipoanza kuwapo taifa hata wakati huo; na wakati huo watu wako wataokolewa, kila mmoja atakayeonekana ameandikwa katika kile kitabu. Danieli 11:44–12:1.
The triple application of Elijah represents the external confrontation of God’s people with the king of the north, who is the head of the threefold union of the dragon, the beast and the false prophet that leads the world to Armageddon. Elijah’s three enemies that typified the threefold union were Ahab, who was the king of the ten northern tribes representing the ten kings of Revelation seventeen, who commit fornication with the whore of Babylon, and who agree to give their kingdom to the whore for “one hour”, which is “the hour” of the Sunday law crisis. The whore of Babylon was represented by Jezebel, and Jezebel’s prophets of Baal and the priests of the grove represent the false prophet.
L’application triple d’Élie représente la confrontation extérieure du peuple de Dieu avec le roi du nord, qui est à la tête de l’union triple du dragon, de la bête et du faux prophète, laquelle conduit le monde à Armageddon. Les trois ennemis d’Élie, qui préfiguraient l’union triple, étaient Achab, qui était le roi des dix tribus du nord, représentant les dix rois d’Apocalypse dix-sept, qui se livrent à la fornication avec la prostituée de Babylone et qui consentent à donner leur royaume à la prostituée pour « une heure », laquelle est « l’heure » de la crise de la loi dominicale. La prostituée de Babylone était représentée par Jézabel, et les prophètes de Baal de Jézabel ainsi que les prêtres des bosquets représentent le faux prophète.
The Sunday law crisis begins with the soon-coming Sunday law in the United States and ends when Michael stands up. When that Sunday law arrives the second voice of Revelation chapter eighteen, calls God’s other flock out of Babylon. The period of time from the call out of Babylon until the close of probation is the period of the judgment of the whore of Babylon. It is also the period of time when the Holy Spirit is poured out without measure. It is the “hour,” that the ten kings agree to co-rule with the whore of Tyre, who is no longer forgotten. It is the “hour,” of the great “earthquake” of Revelation eleven, when the one hundred and forty-four thousand are lifted up as an ensign.
بحران قانون یکشنبه با قانون یکشنبهای که بهزودی در ایالات متحده برقرار خواهد شد آغاز میشود و هنگامی پایان مییابد که میکائیل برخیزد. چون آن قانون یکشنبه فرا رسد، صدای دومِ مکاشفه باب هجده، دیگر گلهٔ خدا را از بابل فرا میخواند. بازهٔ زمانی از آن فراخوانِ خروج از بابل تا بسته شدنِ مهلتِ توبه، دوران داوریِ فاحشهٔ بابل است. همچنین این همان دورهای است که در آن روحالقدس بیاندازه فرو ریخته میشود. این همان «ساعت»ی است که ده پادشاه موافقت میکنند همراه با فاحشهٔ صور، که دیگر فراموششده نیست، همحکومتی کنند. این همان «ساعتِ» «زلزله» عظیمِ مکاشفه یازده است، هنگامی که آن یکصد و چهل و چهار هزار تن همچون عَلَمی افراشته میشوند.
And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come. Revelation 18:9, 10.
Et les rois de la terre, qui ont commis fornication avec elle et ont vécu dans les délices avec elle, la pleureront et se lamenteront sur elle, quand ils verront la fumée de son embrasement, se tenant éloignés par crainte de son tourment, et disant : Hélas ! hélas ! la grande ville, Babylone, la ville puissante ! car en une seule heure ton jugement est venu. Apocalypse 18:9, 10.
Just as John identified Megiddo as the mountain (“har”) of Megiddo to identify a spiritual and not a literal truth, the judgment of the whore of Babylon and Tyre is identified as occurring during the “hour,” and also in a “day.”
Om Johannes zoals Megiddo aanduidde als de berg (“har”) van Megiddo om een geestelijke en niet een letterlijke waarheid aan te wijzen, zo wordt ook het oordeel over de hoer van Babylon en Tyrus aangeduid als plaatsvindend tijdens het “uur” en tevens op één “dag”.
Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. Revelation 18:8.
Por tanto, sus plagas vendrán en un solo día: muerte, llanto y hambre; y será enteramente quemada con fuego; porque poderoso es el Señor Dios que la juzga. Apocalipsis 18:8.
After October 22, 1844 prophetic time is no longer to be applied prophetically and the judgment of the papal power is therefore represented as occurring in an “hour,” and also as in a “day.” The “hour” of her judgment is the prophetic period from the Sunday law in the United States until probation closes. It is important to mark this period when considering the Elijah of the last days, for Elijah’s battle of Mount Carmel follows the internal testing of God’s people of the last days, and the testing period for both the church and the world contain the same prophetic beginnings and endings.
Na le 22 ni Okotova, 1844, sa sega ni dodonu me qai vakayagataki tale vakavunau na gauna vakaparofisai, ka o koya gona sa vakaraitaki kina na veilewai ni kaukauwa vakapope me yaco ena dua na “auwa,” ka vaka tale ga kina ena dua na “siga.” Na “auwa” ni nona veilewai sai koya na gauna vakaparofisai mai na lawa ni Sigatabu e Amerika me yacova ni sa sogo na gauna ni veivutuni. E bibi me kilai vakavinaka na gauna oqo ni da vakasamataka na Ilaitia ni veisiga ni otioti, ni sa muri na nona vala mai Ulunivanua o Kamelei na veivakatovolei e loma ni tamata ni Kalou ena veisiga ni otioti, ka na gauna ni veivakatovolei ni lotu kei vuravura e rau sa vakaitavi vata ena ivakatekivu kei na ivakataotioti vakaparofisai vata ga.
The two voices of Revelation eighteen, represent two distinct calls to two churches. The first church is the one hundred and forty-four thousand of Revelation chapter seven, and the second church that is called is the great multitude of Revelation chapter seven. The call to the one hundred and forty-four thousand is made while the Holy Spirit is being poured out in measure, and the call to the great multitude is made when the Holy Spirit is being poured out without measure.
Ndị olu abụọ nke Mkpughe iri na asatọ na-anọchi anya oku abụọ dị iche iche a kpọrọ ụka abụọ. Ụka mbụ bụ puku narị otu na iri anọ na anọ nke Mkpughe isi nke asaa, ebe ụka nke abụọ a kpọrọ bụ igwe mmadụ ukwu nke Mkpughe isi nke asaa. A na-eme oku a kpọrọ puku narị otu na iri anọ na anọ mgbe a na-awụsa Mmụọ Nsọ n’ókè, a na-emekwa oku a kpọrọ igwe mmadụ ukwu mgbe a na-awụsa Mmụọ Nsọ na-enweghị ókè.
“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils” (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, “teaching for doctrines the commandments of men” (Matthew 15:9).
“Ang propeta ay nagsasabi, ‘Nakita ko ang isa pang anghel na bumababa mula sa langit, na may dakilang kapangyarihan; at ang lupa ay naliwanagan ng kaniyang kaluwalhatian. At siya’y sumigaw nang may kapangyarihan sa malakas na tinig, na sinasabi, Bumagsak na ang Babilonia na dakila, bumagsak na, at naging tahanan ng mga demonyo’” (Apocalipsis 18:1, 2). Ito rin ang gayunding pahayag na ibinigay ng ikalawang anghel. Bumagsak ang Babilonia, “sapagkat pinainom niya ang lahat ng bansa ng alak ng poot ng kaniyang pakikiapid” (Apocalipsis 14:8). Ano ang aláking iyon?—Ang kaniyang mga maling doktrina. Ibinigay niya sa sanlibutan ang isang huwad na sabbath kapalit ng Sabbath ng ikaapat na utos, at inulit ang kabulaanang unang sinabi ni Satanas kay Eva sa Eden—ang likás na imortalidad ng kaluluwa. Marami pang magkakaugnay na kamalian ang kaniyang ikinalat sa malayo at malawak, “na itinuturong mga aral ang mga utos ng mga tao” (Mateo 15:9).
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
“上帝開始祂公開的職任時，祂潔淨了聖殿，使其脫離褻瀆性的污穢。在祂職任最後的行動之中，也有第二次潔淨聖殿。照樣，在那為警告世界而作的最後工作中，也向眾教會發出了兩次不同的呼召。第二位天使的信息是：『巴比倫大城傾倒了！傾倒了！因為她叫萬民喝邪淫、大怒之酒。』（啟示錄 14:8）而在第三位天使信息的大聲呼喊中，又有聲音從天上說：『我的民哪，你們要從那城出來，免得與她一同有罪，受她所受的災殃；因她的罪惡滔天，她的不義，上帝已經想起來了。』（啟示錄 18:4, 5）”《信息選粹》卷二，第118頁。
The mighty angel came down in fulfillment of Revelation chapter eighteen, when the great buildings of New York City were brought down on September 11, 2001, with the arrival of the “east wind” of Islam. He then cried “mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils.” And then in verse four another voice “is heard from heaven saying, ‘Come out of her, my people.’” Those two voices are “two distinct calls made to the churches.” The two distinct churches of God in the last days are identified as the one hundred and forty-four thousand and the great multitude.
Le puissant ange descendit en accomplissement du chapitre dix-huit de l’Apocalypse, lorsque les grands édifices de la ville de New York furent abattus le 11 septembre 2001, avec l’arrivée du « vent d’orient » de l’islam. Il cria alors « d’une voix forte, disant : Babylone la grande est tombée, elle est tombée, et elle est devenue l’habitation des démons ». Puis, au verset quatre, une autre voix « se fait entendre du ciel, disant : “Sortez du milieu d’elle, mon peuple.” » Ces deux voix sont « deux appels distincts adressés aux Églises ». Les deux Églises distinctes de Dieu dans les derniers jours sont identifiées comme les cent quarante-quatre mille et la grande multitude.
The testing period for the one hundred and forty-four thousand begins with Islam of the third Woe, which Isaiah identifies as the “day of the east wind.” That testing period ends with the soon-coming Sunday law in the United States and the enforcement of the mark of the beast. The beast is the counterfeit king of the north, the head of modern Babylon. Babylon is the lion in Daniel chapter seven, and the disobedient prophet from Judah, who represents Laodicean Adventism, that dies in the period that begins with the “ass” of Islam (September 11, 2001), and ends with the “lion,” (Modern Babylon).
Nin a wẹ́mẹ dùmẹ́ ɖé na wẹ́ alafa ɖeka kple blaene-vɔ-enyi ene la gɔme le Islam si nye Ẽ kplekple etɔ̃ la me, si Aizaya la yɔna be “ŋkeke si ɣedzeƒe ya le ku.” Esiwo nɔ wɔnuwɔwɔa me la wu le Sɔnde se si gbɔna kpuie le United States kple nyatakakadzraɖoɖo si woe le dzesi la na ɖi abosam la dzi. Abosam lae nye anyigbadzraɖoɖo ameƒoƒoɖiƒe si le anyiehe, ta na Babilon yeye. Babilon nye dzata si le Daniel taadre adre la me, eye nyagblɔɖila ma si mewɔ toɖoɖo tso Yuda, si tsɔ Laodikea Adventism vɔ̃ la ɖe edzi, si ku le ɣeyiɣi si dze egɔme kple Islam “tɔ̃” la (September 11, 2001), eye ewu kple “dzata” la, (Babilon Yeye).
In the period of time represented as “the tomb” of the disobedient prophet of Laodicean Adventism, the latter rain is measured out, as a distinct call is made to the church of the one hundred and forty-four thousand. When that period ends, at the “hour” of the “great earthquake”, representing the Sunday law in the United States; the period of the second voice of Revelation eighteen, arrives with the implementation of the mark of the beast, which is the mark of the king of the north. At the same time Islam of the third Woe is used to bring a progressive escalating judgment upon an apostate world. The message proclaimed by the “ensign” of the one hundred and forty-four thousand during that second distinct call to the church of the “great multitude” identifies the “mark” of the “king of the north”, and the role of Islam of the third Woe, represented as the “children of the east”.
Katika kipindi cha wakati kinachowakilishwa kama “kaburi” la nabii asiiyetii wa Uadventista wa Laodikia, mvua ya masika ya mwisho hupimwa na kutolewa, huku mwito wa pekee ukitolewa kwa kanisa la wale mia moja arobaini na nne elfu. Kipindi hicho kinapokwisha, katika “saa” ya “tetemeko kuu la nchi”, linalowakilisha sheria ya Jumapili nchini Marekani; kipindi cha sauti ya pili ya Ufunuo kumi na nane hufika pamoja na utekelezaji wa chapa ya mnyama, ambayo ndiyo chapa ya mfalme wa kaskazini. Wakati huohuo Uislamu wa Oleo la tatu hutumiwa kuleta hukumu ya hatua kwa hatua inayozidi kuongezeka juu ya ulimwengu ulioasi. Ujumbe unaotangazwa na “bendera” ya wale mia moja arobaini na nne elfu wakati wa mwito huo wa pili wa pekee kwa kanisa la “mkutano mkuu” hubainisha “chapa” ya “mfalme wa kaskazini”, na nafasi ya Uislamu wa Oleo la tatu, unaowakilishwa kama “wana wa mashariki”.
The message that enrages the papal power in verse forty-four of Daniel chapter eleven, and the message that initiates the final papal bloodbath, is represented as “tidings out of the east” (Islam) and “the north” (the mark of the beast). In that period, as with the previous period, Islam of the “east wind” brings judgment upon the United States to begin the period, and the period ends when the king of the north comes to his end, “between the seas and the glorious holy mountain”, in the valley of Megiddo and the Mount at Carmel.
महीरुहाय बाहागो गुसुंखौ जौगानाय दानिएलनि एगारो हादोरनि चोथायसो ब्रह्मायाव “सारिनि गोनांनि फिसा” (इस्लाम) आरो “उत्तरो” (बिस्टनि चिह्न) बिफांनानै दिन्थिफोरजों उन्दैयो। बे समायाव, आगोलनि समायजों एखे रोखोम, “पुबनि बायो”नि इस्लामआ आमेरिकानि सायाव बिचार आननानै बे समायखौ जागायो; आरो बे समायनि जोबथाय उत्तरोनि रजाआ “सागोरफोरनि गेजेराव आरो गोजोन गोहो पवित्र हाड़ियानि ओनसोलाव”, मेगिद्दोनि उपत्यकायाव आरो कार्मेलनि हादोराव, निजानि जोबनायाव फावो।
The judgment period for modern Babylon that represents her deathbed (tomb), begins with the symbol of the east and ends with the symbol of the north, just as the deathbed for the disobedient Laodicean prophet ended in the first distinct call to the churches. The tomb (deathbed) that both the lying prophet of Bethel and the disobedient prophet of Judah are buried in is represented between an “ass” and a “lion”.
The judgment period for modern Babylon that represents her deathbed (tomb), begins with the symbol of the east and ends with the symbol of the north, just as the deathbed for the disobedient Laodicean prophet ended in the first distinct call to the churches. The tomb (deathbed) that both the lying prophet of Bethel and the disobedient prophet of Judah are buried in is represented between an “ass” and a “lion”.
Elijah represents God’s last day people who were confronted with a threefold enemy represented by Ahab, Jezebel and Jezebel’s prophets. Jezebel is the symbol of the papal power in the fourth church of Thyatira, and her prophets at Carmel were represented by the prophets of Baal and the priests of the grove. Baal represents a male deity and the priests of the grove represented Ashtaroth, a female deity, thus Jezebel’s false prophets consisted of male and female, representing the combination of Church and State that is represented by the image of the beast in the book of Revelation.
એલિયાહ દેવના અંતિમ દિવસોના લોકોનું પ્રતિનિધિત્વ કરે છે, જેઓ આહાબ, યેઝેબેલ અને યેઝેબેલનાં પ્રબોધકો દ્વારા પ્રતિનિધિત થયેલા ત્રિવિધ શત્રુનો સામનો કરતા હતા. યેઝેબેલ થાયાતિરાની ચોથી કલીસિયામાં પાપલ સત્તાનું પ્રતીક છે, અને કર્મેલ પર તેના પ્રબોધકો બઆલનાં પ્રબોધકો અને ઉપવનના યાજકો દ્વારા પ્રતિનિધિત હતા. બઆલ પુરુષ દેવતાનું પ્રતિનિધિત્વ કરે છે અને ઉપવનના યાજકો અષ્ટરોત, એક સ્ત્રી દેવતાનું પ્રતિનિધિત્વ કરતા હતા; તેથી યેઝેબેલનાં ખોટા પ્રબોધકો પુરુષ અને સ્ત્રી બંનેથી બનેલા હતા, જે પ્રકાશનના ગ્રંથમાં પશુની પ્રતિમાથી દર્શાવાયેલ કલીસિયા અને રાજ્યના સંયોજનનું પ્રતિનિધિત્વ કરે છે.
It is the United States that first erects an image of the beast in the United States and thereafter in the world, and it is the United States that is the false prophet of the threefold union. Ahab, the king of the ten tribes, represents the ten kings of Revelation seventeen, that is the dragon, and Jezebel is the beast. Elijah was in confrontation with the threefold union of Modern Babylon, at Mount Carmel, where the whore of Babylon comes to her end with none to help. The triple application of Elijah represents the external confrontation which is brought against God’s last-day people, and Elijah represents the prophet that is in direct confrontation with those three powers.
ꦄꦩꦼꦫꦶꦏꦱꦼꦫꦶꦏꦠ꧀ ꦭꦃ ꦪꦁ ꦥꦼꦫ꧀ꦠꦩ ꦏꦭꦶ ꦩꦼꦒꦏ꧀ꦏꦤ꧀ ꦯꦶꦏ꧀ꦫꦠ꧀ ꦱꦁ ꦧꦸꦮꦱ꧀ ꦢꦶ ꦄꦩꦼꦫꦶꦏꦱꦼꦫꦶꦏꦠ꧀, ꦭꦤ꧀ ꦱꦼꦠꦼꦭꦃ ꦲꦶꦏꦸ ꦢꦶ ꦢꦸꦤꦾ; ꦭꦤ꧀ ꦄꦩꦼꦫꦶꦏꦱꦼꦫꦶꦏꦠ꧀ ꦲꦶꦠꦸ ꦥꦸꦭ ꦤꦧꦶ ꦥꦭ꧀ꦱꦸ ꦢꦫꦶ ꦥꦼꦂꦱꦠꦸꦮꦤ꧀ ꦠꦶꦒ ꦥꦶꦲꦏ꧀. ꦄꦲꦥ꧀, ꦫꦗ ꦢꦫꦶ ꦱꦼꦥꦸꦭꦸꦃ ꦱꦸꦏꦸ, ꦩꦼꦭꦩ꧀ꦧꦁꦏꦤ꧀ ꦱꦼꦥꦸꦭꦸꦃ ꦫꦗ ꦢꦭꦩ꧀ Wahyu ꦥꦶꦠꦸꦮꦼꦭꦱ꧀, ꦪꦲꦶꦠꦸ ꦤꦒꦄ; ꦭꦤ꧀ Izebel ꦄꦢꦭꦃ ꦧꦸꦮꦱ꧀ ꦲꦶꦠꦸ. Elia ꦱꦼꦢꦁ ꦧꦼꦂꦲꦢꦥꦤ꧀ ꦢꦼꦔꦤ꧀ ꦥꦼꦂꦱꦠꦸꦮꦤ꧀ ꦠꦶꦒ ꦥꦶꦲꦏ꧀ ꦢꦫꦶ Babel ꦩꦺꦴꦢꦼꦂꦤ꧀, ꦢꦶ Gunung Karmel, ꦠꦼꦩ꧀ꦥꦠ꧀ ꦥ꼌꧀ꦭꦏꦸ Babel ꦩꦼꦤꦼꦩꦸꦶ ꦄꦏ꦳ꦶꦂꦚ ꦢꦼꦔꦤ꧀ ꦠꦶꦢꦏ꧀ ꦄꦢ ꦱꦼꦄꦺꦴꦫꦁꦥꦸꦤ꧀ ꦪꦁ ꦩꦼꦤꦺꦴꦭꦺꦴꦁꦚ. ꦥꦼꦤꦼꦫꦥꦤ꧀ Rangkap ꦠꦶꦒ ꦠ꼌ꦠꦁ Elia ꦩꦼꦭꦩ꧀ꦧꦁꦏꦤ꧀ ꦥꦼꦂꦲꦢꦥꦤ꧀ ꦭꦲꦶꦂꦶꦪꦃ ꦪꦁ ꦢꦶꦲꦢꦥ꧀ꦏꦤ꧀ ꦠ꼌ꦫꦲꦢꦥ꧀ umat Allah ꦥꦢ ꦲꦫꦶ‑ꦲꦫꦶ ꦠꦼꦫꦄꦏ꦳ꦶꦂ; ꦭꦤ꧀ Elia ꦩꦼꦭꦩ꧀ꦧꦁꦏꦤ꧀ sang nabi ꦪꦁ ꦧꦼꦫꦢ ꦢꦭꦩ꧀ ꦥꦼꦂꦲꦢꦥꦤ꧀ ꦭꦁꦱꦸꦁ ꦢꦼꦔꦤ꧀ ꦏꦠꦶꦒ ꦏꦸꦮꦱ ꦠꦼꦫꦱꦼꦧꦸꦠ꧀.
An important element of Elijah’s story is the “rain,” which represents the latter rain that is poured out in the history of the confrontation. Leading up to the confrontation at Mount Carmel, Elijah has plainly stated that there would be no rain, except at his word. The period that leads up to the “hour” of Jezebel’s judgment is the period represented by the first distinct “voice” given to the churches. That “voice” arrived on September 11, 2001, and in that period the “rain” was only “measured”, and in that period, there were two competing latter rain messages that were involved with Habakkuk’s debate. One was the counterfeit message of weeping for Tammuz, that represented a “peace and safety message”, and the other was the true message of the third Woe of Islam.
ཨེ་ལི་ཡཱའི་ལོ་རྒྱུས་ནང་གི་གལ་ཆེའི་ཆ་ཤས་ཤིག་ནི་“ཆར་པ་”ཡིན་པ་དང་། འདིས་ནི་གདོང་ཐུག་གི་ལོ་རྒྱུས་ནང་དུ་བབས་པའི་ཕྱི་མའི་ཆར་པ་མཚོན་གྱི་ཡོད། ཀར་མེལ་རི་བོའི་སྟེང་གི་གདོང་ཐུག་གི་སྔོན་དུ། ཨེ་ལི་ཡཱས་ཁོང་གི་ཚིག་ལས་མ་གཏོགས་པར་ཆར་པ་མེད་པ་ཡིན་ཞེས་གསལ་པོར་བསྟན་ཡོད། ཡེ་ཟེ་བེལ་གྱི་ཁྲིམས་ཆད་ཀྱི་“ཆུ་ཚོད་”ལ་སྔོན་དུ་འགྲོ་བའི་དུས་ཡུན་དེ་ནི། དགོན་སྡེ་རྣམས་ལ་གནང་བའི་སྐད་གསལ་དང་པོར་སོ་སོར་ཕྱེ་བའི་“སྐད་”ཀྱིས་མཚོན་པའི་དུས་ཡུན་ཡིན། “སྐད་”དེ་ནི་2001 ལོའི་ཟླ་ 9 ཚེས་ 11 ཉིན་ལ་འབྱོར་བ་དང་། དུས་ཡུན་དེའི་ནང་“ཆར་པ་”ནི་“ཚད་འཇལ་”བ་ཙམ་ཞིག་བྱས་པ་ཡིན། དེའི་དུས་སྐབས་སུ། ཧ་བ་ཀུག་གི་རྩོད་གླེང་དང་འབྲེལ་བའི་ཕྱི་མའི་ཆར་པའི་འཕྲིན་བཟང་གཉིས་འགྲན་རྩོད་བྱེད་མཁན་ཡོད་དེ། གཅིག་ནི་ཏམ་མུས་སུ་ངུ་འབོད་བྱེད་པའི་རྫུན་མའི་འཕྲིན་བཟང་ཡིན་པ་དང་། དེས་“ཞི་བདེ་དང་བདེ་འཇགས་ཀྱི་འཕྲིན་པ་”ཞིག་མཚོན་ཡོད། གཞན་ནི་ཨིས་ལམ་གྱི་འཇིགས་སྐུལ་གསུམ་པའི་བདེན་པའི་འཕྲིན་པ་ཡིན།
The true “latter rain” message was based upon the role of Islam of the third Woe. That message originated at one source (which was Future for America), and the two messages contended for supremacy until history confirmed the validity of the true message, and also confirmed the foolishness of a “peace and safety” message in such a time as this.
Ujumbe wa kweli wa “mvua ya mwisho” ulitegemea jukumu la Uislamu la Ole wa tatu. Ujumbe huo ulianzia katika chanzo kimoja (ambacho kilikuwa Future for America), na jumbe hizo mbili zilishindana kwa ukuu hadi historia ilipothibitisha uhalali wa ujumbe wa kweli, na pia ikathibitisha upumbavu wa ujumbe wa “amani na salama” katika wakati kama huu.
“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.
« Les prophéties de Daniel et de Jean doivent être comprises. Elles s’interprètent l’une l’autre. Elles donnent au monde des vérités que chacun devrait comprendre. Ces prophéties doivent rendre témoignage dans le monde. Par leur accomplissement en ces derniers jours, elles s’expliqueront elles-mêmes. » Kress Collection, 105.
The first fulfillment of Elijah in the triple application of Elijah, is confirmed by the second Elijah, who Jesus identified as John the Baptist. Together those two witnesses establish the third Elijah.
La première réalisation d’Élie, dans la triple application d’Élie, est confirmée par le second Élie, que Jésus a identifié comme Jean-Baptiste. Ensemble, ces deux témoins établissent le troisième Élie.
And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings’ houses. But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he. And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force. For all the prophets and the law prophesied until John. And if ye will receive it, this is Elias, which was for to come. He that hath ears to hear, let him hear. Matthew 11:7–15.
Na ka holo akula lākou, hoʻomaka maila ʻo Iesū e ʻōlelo aku i nā lehulehu no Ioane, He aha kā ʻoukou i hele aku ai i ka wao nahele e ʻike ai? He ʻohe anei i luliluli ʻia e ka makani? Akā, he aha kā ʻoukou i hele aku ai e ʻike? He kanaka i ʻaʻahu ʻia i nā kapa palupalu? Aia hoʻi, ʻo ka poʻe e ʻaʻahu ana i nā kapa palupalu, aia lākou i loko o nā hale aliʻi. Akā, he aha kā ʻoukou i hele aku ai e ʻike? He kāula anei? ʻAe, ke ʻōlelo aku nei au iā ʻoukou, a ʻoi aku hoʻi ma mua o ke kāula. No ka mea, ʻo ia kēia, nona ka mea i kākau ʻia, Aia hoʻi, ke hoʻouna aku nei au i koʻu ʻelele ma mua o kou alo, nāna e hoʻomākaukau i kou ala i mua ou. He ʻoiaʻiʻo kaʻu e ʻōlelo aku nei iā ʻoukou, I waena o ka poʻe i hānau ʻia e nā wāhine, ʻaʻohe mea i kū mai i ʻoi aku ka nui ma mua o Ioane Bapetite; akā naʻe, ʻo ka mea ʻuʻuku loa i ke aupuni o ka lani, ʻoi aku nō ia ma mua ona. A mai nā lā mai o Ioane Bapetite a hiki i kēia manawa, ke ʻeha wale ʻia nei ke aupuni o ka lani e ka ikaika, a na ka poʻe ikaika nō ia e lawe pio ai. No ka mea, ʻo nā kāula a pau, a me ke kānāwai, ua wānana mai lākou a hiki iā Ioane. A inā e ʻae mai ʻoukou i kēia, ʻo ia nō ʻo ʻElia, ka mea e hele mai ana. ʻO ka mea he pepeiao kona e hoʻolohe ai, e hoʻolohe ia. Mataio 11:7–15.
We will continue this study in the next article.
Pu ga sošetsa pele thuto ye sehlogong se se latelago.
“Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords. Soon every man is to be judged for the deeds done in the body. The hour of God’s judgment has come, and upon the members of His church on earth rests the solemn responsibility of giving warning to those who are standing as it were on the very brink of eternal ruin. To every human being in the wide world who will give heed must be made plain the principles at stake in the great controversy being waged, principles upon which hang the destinies of all mankind.
“امروز، در روح و قدرت ایلیا و یحییِ تعمیددهنده، پیامآورانی که به تعیین خدا منصوب شدهاند، توجه جهانی را که محکوم به داوری است به رویدادهای پرهیبت و قریبالوقوعی جلب میکنند که در پیوند با واپسین ساعات مهلتِ آزمون و ظهور مسیحْ عیسی بهعنوان پادشاهِ پادشاهان و ربّالارباب به وقوع خواهد پیوست. بهزودی هر انسان برای اعمالی که در جسم بهجا آورده است داوری خواهد شد. ساعتِ داوریِ خدا فرارسیده است، و بر اعضای کلیسای او بر زمین این مسئولیت خطیر قرار دارد که به کسانی که، چنانکه گویی، بر لبِ پرتگاهِ هلاکتِ ابدی ایستادهاند هشدار دهند. برای هر انسانی در سراسر جهان که گوشِ شنوا داشته باشد، باید اصولی که در این نبرد عظیمِ جاری در معرض داوری است بهروشنی آشکار گردد؛ اصولی که سرنوشتِ تمامی نوع بشر به آنها وابسته است.”
“In these final hours of probation for the sons of men, when the fate of every soul is so soon to be decided forever, the Lord of heaven and earth expects His church to arouse to action as never before. Those who have been made free in Christ through a knowledge of precious truth, are regarded by the Lord Jesus as His chosen ones, favored above all other people on the face of the earth; and He is counting on them to show forth the praises of Him who hath called them out of darkness into marvelous light. The blessings which are so liberally bestowed are to be communicated to others. The good news of salvation is to go to every nation, kindred, tongue, and people.
“在这人类恩典时期最后的时辰里，当每一个灵魂的命运不久便要永远决定之时，天地的主期望祂的教会奋起行动，前所未有。那些借着认识宝贵真理而在基督里得了自由的人，被主耶稣看作祂所拣选的人，在地上一切人民之上蒙恩眷顾；祂正指望他们宣扬那召他们出黑暗入奇妙光明者的美德。那丰丰富富赐下的福惠，应当传递给别人。救恩的佳音要传到各邦、各族、各方、各民。”
“In the visions of the prophets of old the Lord of glory was represented as bestowing special light upon His church in the days of darkness and unbelief preceding His second coming. As the Sun of Righteousness, He was to arise upon His church, ‘with healing in His wings.’ Malachi 4:2. And from every true disciple was to be diffused an influence for life, courage, helpfulness, and true healing.
“Na nnam-ani-hu nke ndị amụma oge ochie, e gosipụtara Onyenwe ebube dịka Onye na-awụkwasị Nzukọ Ya ìhè pụrụ iche n’ụbọchị ọchịchịrị na ekweghị ekwe ndị na-ebute ọbịbịa Ya nke abụọ. Dị ka Anyanwụ nke Ezi Omume, Ọ ga-abịakwasị Nzukọ Ya, ‘ya na ọgwụgwọ n’ụkwụ nku Ya.’ Malaki 4:2. Sitekwa n’aka ezi nwaakwụkwọ ọ bụla, a ga-agbasa mmetụta nke na-eweta ndụ, obi ike, enyemaka, na ezi ọgwụgwọ.”
“The coming of Christ will take place in the darkest period of this earth’s history. The days of Noah and of Lot picture the condition of the world just before the coming of the Son of man. The Scriptures, pointing forward to this time, declare that Satan will work with all power and ‘with all deceivableness of unrighteousness.’ 2 Thessalonians 2:9, 10. His working is plainly revealed by the rapidly increasing darkness, the multitudinous errors, heresies, and delusions of these last days. Not only is Satan leading the world captive, but his deceptions are leavening the professed churches of our Lord Jesus Christ. The great apostasy will develop into darkness deep as midnight. To God’s people it will be a night of trial, a night of weeping, a night of persecution for the truth’s sake. But out of that night of darkness God’s light will shine.” Prophets and Kings, 716, 717.
« La venue du Christ aura lieu durant la période la plus sombre de l’histoire de cette terre. Les jours de Noé et de Lot représentent l’état du monde immédiatement avant la venue du Fils de l’homme. Les Écritures, désignant prophétiquement ce temps, déclarent que Satan agira avec toute puissance et « avec toutes les séductions de l’iniquité ». 2 Thessaloniciens 2:9, 10. Son action se manifeste clairement dans les ténèbres qui s’épaississent rapidement, ainsi que dans les erreurs, les hérésies et les illusions innombrables de ces derniers jours. Non seulement Satan tient le monde en captivité, mais ses séductions imprègnent aussi les Églises qui professent appartenir à notre Seigneur Jésus-Christ. La grande apostasie se développera en des ténèbres profondes comme la nuit de minuit. Pour le peuple de Dieu, ce sera une nuit d’épreuve, une nuit de pleurs, une nuit de persécution à cause de la vérité. Mais de cette nuit de ténèbres resplendira la lumière de Dieu. » Prophètes et Rois, 716, 717.