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.
Die dreifache Anwendung des Elia stellt die äußeren Elemente des Elia der letzten Tage dar. Elia repräsentiert einen einzelnen Mann, aber auch eine Bewegung von Menschen. Die Bewegung von Menschen, die sich dem Botschafter Elia anschließen, wird aus dem durch Laodizea dargestellten Zustand und Erleben herausgeführt.
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.
Et Élie s’approcha de tout le peuple, et dit : Jusqu’à quand clocherez-vous des deux côtés ? Si l’Éternel est Dieu, suivez-le ; mais si c’est Baal, suivez-le. Et le peuple ne lui répondit pas un mot. Puis Élie dit au peuple : Je suis demeuré seul, moi seul, prophète de l’Éternel ; tandis que les prophètes de Baal sont quatre cent cinquante hommes. 1 Rois 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.
Ko fii e yoɓde maleyka arande walla tataɓoore, ɓeeyɗi ɓe naatani e lilaaɗo nder sahaa on, ko ɓe ɓurtinaama e taariki ɗin ɗi kanndi e ekklesiya Sardis walla e ekklesiya Laodicea. Kala ekklesiya kanndaama e naamnal Eliyaahu, baɗte no neeɓirɗi yimɓe njooɗoto hakkunde miijooji ɗiɗi. Miijooji ɗiɗi ɗi ɓe neeɓata hakkunde mum’en ɗin, ko ɗin kanndiraa e “jeddi” Habakkuk. “Jeddi” ɗin nder Habakkuk sura ɓiɗi ɗiɗi, ko jeddi hakkunde laawol golle moƴƴol walla laawol golle moƴƴaaŋol. Yimɓe gonɓe nde sahaa jeddi ɗin yottii, ko e taariki Millerite walla ko ɓe gonɓe nder taariki balɗe cakitiiɗe, ɓe ngalaa tabbitinol e ko ɓe njippoto e baafal ngal, e so ɓe njippii, ɓe ngalaa tabbitinol e woyde ñaawoore baafal ngal ɗum ɓe njippoto. Ngam maajum, ɓe njaabaayi hay go’o.
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.
Le Seigneur a ordonné, dans l’histoire du premier ange et dans l’histoire du troisième ange, une épreuve qui manifesterait si l’un des deux côtés du débat, représenté par la méthodologie théologique du protestantisme apostat, ou bien la méthodologie des règles d’interprétation prophétique de Miller, y compris les règles adoptées par Future for America, constituait véritablement le message de la pluie de l’arrière-saison. L’épreuve du mont Carmel, qui doit commencer lors de la loi dominicale bientôt à venir aux États-Unis, exige que Dieu identifie qui est Son messager représentant, comme Il le fit avec Élie et dans l’histoire millérite de 1844. Comme au temps d’Élie, et pour ceux qui observaient mais n’étaient pas disposés à prendre position, la méthodologie a été et sera confirmée par les accomplissements de prédictions publiques.
“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.
„Prophezeiungen Daniels und Johannes sollen verstanden werden. Sie legen einander aus. Sie geben der Welt Wahrheiten, die jedermann verstehen sollte. Diese Prophezeiungen sollen in der Welt Zeugnis ablegen. Durch ihre Erfüllung in diesen letzten Tagen werden sie sich selbst erklären.“ 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.
Lorsque le feu descendit et consuma l’offrande d’Élie, Dieu confirmait à ceux qui observaient en silence qu’Élie était son représentant; mais, alors, il était trop tard pour Achab, Jézabel et ses faux prophètes. Cela s’est également produit avant le 22 octobre 1844 dans l’histoire millérite, et cela se reproduira encore avant la loi dominicale imminente, qui est typifiée par le 22 octobre 1844. Malheureusement, ceux qui attendent jusqu’à cet événement pour se décider auront, par défaut, déjà choisi le mauvais côté de la question. Le choix du messager Élie doit précéder sa confrontation avec Achab, Jézabel et ses faux prophètes. Après que la confirmation eut été accomplie par le feu consumant l’offrande d’Élie, Élie tua les faux prophètes.
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.
Le faux prophète est le sixième royaume de la prophétie biblique, et il met fin à son règne en tant que sixième royaume à la loi dominicale imminente, là même où Élie égorgea les faux prophètes. Par la suite, l’effusion plénière de la pluie commença. Dans l’histoire millérite, le messager et son message furent identifiés en contraste avec ceux qui, dans ce contexte, commencèrent à remplir leur rôle en tant que protestantisme apostat (qui est le faux prophète du témoignage d’Élie) et l’une des trois puissances qui conduisent le monde à Armageddon. Dieu avait ordonné qu’après le 22 octobre 1844, le mouvement prophétique véritable nouvellement identifié achèverait Son œuvre sur la terre, mais le mouvement passa à Laodicée et, peu après, cessa d’être un « mouvement », parce qu’il devint une Église légalement reconnue.
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.
Lè nou kenbe eleman sa yo konsènan premye Eli a nan lespri nou, kounye a nou pral egzamine karakteristik pwofetik dezyèm Eli a, nan bi pou idantifye epi etabli kiyès ki twazyèm Eli a nan dènye jou yo. Jezi te idantifye Jan Batis kòm sila a ki te akonpli dènye pwofesi Ansyen Testaman an.
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.
Voici, je vous enverrai Élie, le prophète, avant que vienne le jour de l’Éternel, ce jour grand et redoutable. Et il ramènera le cœur des pères vers les enfants, et le cœur des enfants vers leurs pères, de peur que je ne vienne frapper la terre d’interdit. Malachie 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.
Selv om Jesus identifiserte Johannes som den Elias som skulle komme, oppfylte Johannes ikke fullt ut alle ledd i forutsigelsen om den Elias som skulle komme; for den tredje og siste Elias kommer før Herrens store og forferdelige dag, som er tiden for de sju siste plagene, og som avsluttes med Kristi annet komme. Johannes var ikke desto mindre den andre Elias, og hans vitnesbyrd, sammen med den første Elias’, identifiserer og stadfester den tredje og siste Elias.
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.
Ҳамчунон ки Илёс бо тасвири сегонаи аждаҳо, ҳайвон ва паёмбари козиби Бобили муосир рӯ ба рӯ шуд, ҳамон тавр Юҳанно низ бо як ҳокимияти румӣ (Ҳиродус), як зани нопок (Ҳиродия) ва духтари ӯ (Саломе) рӯ ба рӯ гардид. Кӯҳи Кармил 22 октябри соли 1844-ро намунавор ифода мекард, ки он, дар навбати худ, қонуни якшанберо дар Иёлоти Муттаҳида намояндагӣ мекунад. Дар буҳрони қонуни якшанбе иттиҳоди сегона ба вуҷуд оварда мешавад.
“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.
« Pela lei que impuser a instituição do Papado em violação da lei de Deus, nossa nação se desligará plenamente da justiça. Quando o Protestantismo estender a mão através do abismo para apertar a mão do poder romano; quando estender a mão por sobre o precipício para dar as mãos ao Espiritismo; quando, sob a influência desta tríplice união, nosso país repudiar todo princípio de sua Constituição como governo protestante e republicano, e tomar providências para a propagação das falsidades e ilusões papais, então poderemos saber que chegou o tempo da operação maravilhosa de Satanás e que o fim está próximo. » Testemunhos, 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.
በሄሮድስ ታሪክ ውስጥ፣ እርሱ የአረማዊቱ ሮም ተወካይ እንደ ሆነ፣ የአረማዊቱ ሮም “አሥሩ ነገሥታት” ተወካይ ደግሞ እንደ ሆነ እናገኛለን፤ ስለዚህም መንግሥታቸውን ለአመንዝራይቱ ለአንድ ሰዓት የሚሰጡትን የራእይ አሥራ ሰባት አሥሩ ነገሥታት ይወክላል። ሄሮድስ በአክአብ ተመስሎ ነበር። ሁለቱም ሕገ-ወጥ በሆኑ ጋብቻዎች ውስጥ ነበሩ። ከእስራኤል የነበረው አክአብ እስራኤላዊት ያልሆነችን ሴት ለማግባት የተከለከለ ነበር፤ ሄሮድስም የወንድሙን ሚስት ወስዶ አግብቶአት ነበር። የጢሮስና የባቢሎን አመንዝራ ከምድር ነገሥታት ጋር ያላት ዝሙት፣ በአክአብና በሄሮድስ ከኤልዛቤልና ከሄሮድያዳ ጋር ባላቸው ሕገ-ወጥ ግንኙነት ይወከላል።
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”.
La confrontation au mont Carmel avec Achab fut représentée comme une célébration d’anniversaire pour Hérode. Lors de la loi du dimanche, les États-Unis cessent d’être le sixième royaume de la prophétie biblique, et les dix rois deviennent le septième royaume. À leur anniversaire en tant que septième royaume, Hérode, dans un festin d’ivresse, consent à donner jusqu’à la moitié de son royaume à Salomé, la fille d’Hérodiade. Les dix rois consentent à donner leur royaume à la bête, et ils le font parce qu’ils ont été séduits par le faux prophète (les États-Unis) et sont spirituellement « ivres ».
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).
E Móinte Carmel, rinne na fáithe bréige damhsa ar feadh an lae ar fad mar iarracht chun meabhlaireachta, agus ag féasta lá breithe Héaróid rinne Salóime, iníon Héaróidias, damhsa chun an rí ar meisce a mhealladh. Tríd sin, dhaingnigh iníon Héaróidias údarás Ahaib chun Eoin Baiste a chur chun báis. Ag an dlí Dé Domhnaigh sna Stáit Aontaithe, meallfaidh na Stáit Aontaithe an domhan uile chun glacadh le híomhá dhomhanda den bhiast atá comhdhéanta de ríocht atá leath-cheard na heaglaise agus leath-cheard an stáit. Réamhshamhlíodh meabhlaireacht an domhain ag na Stáit Aontaithe, arb é fáidh bréige an aontais thrífhilltigh é, le damhsa fháithe Iezebel agus iníon Iezebel (Salóime), óir is é an Caitliceachas Iezebel agus is iad an Protastúnachas easumhal a hiníonacha (mar atá Salóime).
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.
Dagiti pannakaparparigat mangrugi iti madanagan a tulag ti Domingo a mangiraman iti patay, kas naisimboloan iti pannakaikkat ti ulo ti maikadua nga Elias ken pannakaikabilna iti maysa a basket a maipaay iti kinapapa, a naiparangarang ken Herodias. Iti dayta a punto, ti nakapapatay a sugat ti kinapapa ket naan-anay a napagpaspasnek, saanen a malipatan, ket ti udan iti maudi maibukbok nga awan patinggana, kabayatan a ti bandila dagiti sangagasut ken uppat a pulo ket uppat a ribo maitayab. Iti dayta a punto, ti Islam iti maikatlo a Ay ay tirakenna, ket ti naurnos a panangukom iti dakkel a balangkantis a nagtugaw iti adu a danum mangrugi. Nadoble ti panangokomna.
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.
A sịrị m nụrụ olu ọzọ sitere n’eluigwe, na-asị, Sitenụ n’ime ya pụta, ndị m, ka unu ghara ịbụ ndị sonyere na mmehie ya, ka unu ghara inata kwa ihe otiti ya. N’ihi na mmehie ya eruola eluigwe, Chineke echetakwala ajọ omume ya nile. Kwụọkwanụ ya ụgwọ dị ka o kwụrụ unu, meekwa ya okpukpu abụọ dị ka ọrụ ya si dị: n’ime iko ahụ ọ jupụtara, juputaranụ ya okpukpu abụọ. Mkpughe 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.
E tshekolo ya yena e imenne gabedi, gonne o ne a ise a atlholwe ka ntlha ya dipolao tse a di dirileng mo Metlheng ya Lefifi go simolola ka ngwaga wa 538 go fitlha ka 1798. Mo lotaong lwa botlhano, ba bo mopapa bo neng ba ba bolaile ba tlhagisiwa ka sesupo ba le fa tlase ga sebeso ba botsa gore Modimo o tla atlholang seaka sa Roma leng, mme ba bolelelwa gore ba ikhutse mo mabitleng a bona go fitlha setlhopha sa bobedi sa baswela-tumelo se se tla bolawang jaaka le bone ba ne ba bolailwe se felela. Fa tshekolo ya gagwe e tla, e imenna gabedi, gonne o tla bo a bolaile gabedi batho ba ba ikanyegang ba Modimo.
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.
Et lorsqu’il eut ouvert le cinquième sceau, je vis sous l’autel les âmes de ceux qui avaient été mis à mort à cause de la parole de Dieu et à cause du témoignage qu’ils avaient maintenu. Et ils criaient d’une voix forte, en disant : Jusques à quand, ô Seigneur, saint et véritable, tarderas-tu à juger et à venger notre sang sur les habitants de la terre ? Et une robe blanche fut donnée à chacun d’eux ; et il leur fut dit qu’ils se reposassent encore pour un peu de temps, jusqu’à ce que fût complet le nombre de leurs compagnons de service et de leurs frères, qui devaient être mis à mort comme eux. Apocalypse 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.
Sœur White situe le passage des martyrs du cinquième sceau au moment de la loi dominicale, lorsque l’autre troupeau de Dieu est appelé à sortir de Babylone, ce qui correspond au festin d’anniversaire d’Hérode, lorsque les dix rois consentent à donner leur septième royaume à la huitième royauté, laquelle est issue des sept.
“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.
“Pabaigojî antspaudà, regëtojui Jonui regëjime pasirodë po aukuru bendrija tø, kurie buvo nuþudyti dël Dievo Þodþio ir Jëzaus Kristaus liudijimo. Po to sekë apreikðtosios scenos, apraðytos Apreiðkimo knygos aðioliktajame skyriuje, kai tie, kurie yra iðtikimi ir tikri, yra paðaukiami iðeiti ið Babilono. [Apreiðkimo 18, 1–5, cituojama.]” Manuscript Releases, 20 tomas, 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.
ᚦᛟᛋᛖ ᚹᚺᛟ ᚨᚱᛖ ᚲᚨᛚᛚᛖᛞ ᛟᚢᛏ ᛟᚠ ᛒᚨᛒᚣᛚᛟᚾ ᛗᚨᚲᛖ ᚢᛈ ᚦᛖ ᛋᛖᚲᛟᚾᛞ ᚷᚱᛟᚢᛈ ᛟᚠ ᛗᚨᚱᛏᚣᚱᛋ ᚦᚨᛏ ᚨᚱᛖ ᛗᚢᚱᛞᛖᚱᛖᛞ ᛒᚣ ᚦᛖ ᛈᚨᛈᚨᚲᚣ ᚨᛋ ᚺᛖᚱᛟᛞᛁᚨᛋ ᛞᛁᛞ ᛏᛟ ᚦᛖ ᛋᛖᚲᛟᚾᛞ ᛖᛚᛁᛃᚨᚺ. ᛋᛁᛋᛏᛖᚱ ᚹᚺᛁᛏᛖ ᚨᛚᛋᛟ ᛈᛚᚨᚲᛖᛋ ᚦᛖ ᚠᛁᚠᚦ ᛋᛖᚨᛚ ᚨᛏ ᚦᛖ ᛟᛈᛖᚾᛁᛝ ᛟᚠ ᚦᛖ ᚠᛁᚾᚨᛚ ᛋᛖᚨᛚ.
“‘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.
«Եւ երբ բացաւ հինգերորդ կնիքը, տեսայ սեղանի տակ այնոց հոգիները, որք սպանուած էին Աստուծոյ խօսքի համար եւ այն վկայութեան համար, զոր ունէին. եւ մեծ ձայնով աղաղակեցին՝ ասելով. Մինչեւ ե՞րբ, ո՛վ Տէր, Սո՛ւրբ եւ Ճշմարիտ, չես դատում եւ մեր արիւնը վրեժխնդիր լինում երկրի վրայ բնակողներից։ Եւ իւրաքանչիւրին տրուեցին սպիտակ հանդերձներ [Նրանք հռչակուեցին մաքուր եւ սուրբ], եւ ասուեց նրանց, որ տակաւին կարճ ժամանակ հանգստանան, մինչեւ որ լրացուեն նաեւ իրենց ծառայակիցներն ու եղբայրները, որոնք պիտի սպանուէին, ինչպէս իրենք» [Յայտնութիւն 6:9–11]։ Այստեղ Յովհաննէսին ներկայացուած էին տեսարաններ, որոնք իրականութեան մէջ այն ժամանակ գոյութիւն չունէին, այլ այն բաներն էին, որ ապագայում ժամանակի որոշակի շրջանում պիտի լինէին։
“Revelation 8:1–4 quoted.” Manuscript Releases, volume 20, 197.
« Apokalipsy 8:1–4 voatondro. » Manuscript Releases, boky faha-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.
Afọ̀n adúrà àwọn tí ìjọ papacy pa nígbà Àwọn Ọjọ́ Òkùnkùn ni a “rántí” nígbà ṣíṣí “èdìdì keje,” èyí sì fi hàn pé “èdìdì keje” ni a ṣí ní àkókò òfin ọjọ́ Àìkú tó ń bọ̀ láìpẹ́, nítorí ibẹ̀ ni Ọlọ́run ti rántí ẹ̀ṣẹ̀ rẹ̀.
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.
Na nghea og vozh di'n nenv, ta zhelt: D'eeth us yr hanes, myzh pobl, rag na veethow kevrennek dhe'y peccadow, ha rag na'gas bydh degemeres ag he plagys. Rag hy peccadow a'ns eus res dhe'n nenv, ha Duw a'ns eus remembrys hy hanowyon. Gwobrres hy ynwedh fatel y hwobrres hywhy, ha dobl dhe'n dobl herwydh hy oberyow: yn an kapp pan re hi lewnhes, lewnhewgh dhe hy dobl. Revelation 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.
An premye Éli a rann temwayaj konsènan konfwontasyon ki fèt ant san karannkat mil yo ak inyon twa fwa a, ki mennen lemonn nan Amagedòn nan dènye jou yo. Dezyèm Éli a (Jan Batis) repete epi elaji temwayaj premye Éli a, epi ansanm (liy sou liy), yo idantifye epi etabli karakteristik pwofetik twazyèm ak dènye Éli a. Twazyèm Éli a reprezante pa yon Éli kòmansman (Miller), ak yon Éli fen, paske mouvman premye zanj lan repete nan mouvman twazyèm zanj lan.
“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.
“Allah ne mesaj Revelasyon 14 in zot plas dan lalinn profesi, ek zot travay pa pou arete ziska lafen listwar sa later-la. Mesaz premie ek deziem lanz-la ankor laverite pou sa letan-la, ek zot bizin mars paralel avek sa ki swiv.” 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.
Ek tredim Eli i gat sain bilong Alpha na Omega, long wanem, em i makim wanpela Eli bilong kirap na pinis. Taim tupela, namba wan Eli na las Eli, i makim wanpela muvmen, em inap i bilong namba wan ensel o namba tri ensel bilong Revelesen foa tin.
“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.
“Yahyanın Vəftizçinin işi və son günlərdə xalqı öz laqeydliyindən oyatmaq üçün İlyasın ruhu və qüdrəti ilə irəli çıxanların işi bir çox cəhətdən eynidir. Onun işi bu dövrdə görülməli olan işin bir tipidir. Məsih dünyanı salehliklə mühakimə etmək üçün ikinci dəfə gəlməlidir. Dünyaya verilməli olan son xəbərdarlıq xəbərini daşıyan Allahın elçiləri, Yəhyanın Onun birinci gəlişi üçün yolu hazırladığı kimi, Məsihin ikinci gəlişi üçün yolu hazırlamalıdırlar. Bu hazırlıq işində, ‘hər dərə ucaldılacaq, hər dağ və təpə alçaldılacaq; əyri yerlər düzəldiləcək, nahamar yerlər hamar olacaq’, çünki tarix təkrarlanmalıdır və bir daha ‘Rəbbin izzəti zahir olacaq və bütün bəşər bunu birlikdə görəcək; çünki Rəbbin ağzı bunu söyləmişdir.’” 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.
Ukoreshwa gatatu kwa Eliya guhagarariye uguhangana hagati ya Eliya n’umuryango ufitanye isano na Eliya, hamwe n’ubumwe bw’inshuro eshatu bwa Babuloni y’iki gihe. Bifitanye isano ya hafi n’ikoreshwa gatatu k’intumwa itegura inzira y’Intumwa y’Isezerano, ariko uwo murongo uhagarariye imigendekere y’imbere y’umuryango n’intumwa. Muri ayo makoresha yombi y’inshuro eshatu, isohozwa rya gatatu kandi rya nyuma ry’intumwa n’umuryango rihagarariwe na Alufa na Omega, nk’ibihagarariye isohozwa ry’intangiriro n’isohozwa ry’iherezo.
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.
La terza e ultima manifestazione di Elia rappresenta il movimento del terzo angelo, che è il movimento dei centoquarantaquattromila, i quali saranno innalzati come un vessillo per chiamare la grande moltitudine fuori da Babilonia quando giungerà l’ora del grande terremoto di Apocalisse undici. Prima di quell’ora, il messaggero e il movimento saranno identificati in contrasto con il movimento contraffatto che presenta un falso messaggio della pioggia dell’ultima stagione, di pace e di sicurezza.
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.
Les distinctions entre le message et le messager véritables, d’une part, et le message et le messager faux, d’autre part, doivent être reconnues par l’accomplissement du message. Ces articles ont commencé à paraître à la fin de juillet 2023 et, bien avant le massacre du 7 octobre, ils indiquaient que le véritable message de la pluie de l’arrière-saison identifie l’islam du troisième Malheur, et que ce message a commencé le 11 septembre 2001. Les articles montraient que l’irritation des nations, qui a commencé à ce moment-là selon l’inspiration, était comme une femme en travail, et qu’ainsi l’irritation et les troubles amenés sur la planète terre continueraient à s’intensifier jusqu’à la fermeture du temps de grâce.
We will continue the study in our next article.
Ná mɛ́ɛ yála wɔ yɛn atɛnkyea a ɛdi hɔ no mu.
“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.’
“O cewa mutanen Allah sun kasance da jin tsoron hallakar da ke gabatowa ga dubban birane, waɗanda yanzu kusan an mika su ga bautar gumaka! Amma da yawa daga cikin waɗanda ya kamata su yi shelar gaskiya suna zargi kuma suna hukunta ’yan’uwansu. Sa’ad da ikon juyawar Allah ya sauko a kan zukata, za a ga tabbataccen canji. Mutane ba za su kasance da sha’awar suka da rushewa ba. Ba za su tsaya a matsayin da yake hana haske ya haskaka ga duniya ba. Sukarsu, zarginsu, za su ƙare. Ƙarfin maƙiyi suna taruwa domin yaƙi. Mummunan rikice-rikice suna gabanmu. Ku matsa kusa da juna, ya ’yan’uwana maza da mata, ku matsa kusa da juna. Ku daure kanku da Almasihu. ‘Kada ku ce, Haɗin kai,... kuma kada ku ji tsoron abin da suke tsoro, kada kuma ku firgita. Ku tsarkake Ubangijin runduna shi kansa; shi ne zai zama tsoronku, shi ne kuma zai zama razanarku. Kuma zai zama muku wuri mai tsarki; amma dutse na tuntuɓe da dutsen abin laifi ga gidajen Isra’ila biyu, tarko da koma ga mazaunan Urushalima. Kuma da yawa daga cikinsu za su yi tuntuɓe, su fāɗi, a kakkarye su, a kama su da tarko, a kuma kama su.’
“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.
„Az világ egy színház. A szereplők, lakói, arra készülnek, hogy eljátsszák szerepüket az utolsó nagy drámában. Istent szem elől tévesztették. Az emberiség nagy tömegei között nincs egység, kivéve annyiban, hogy az emberek önző céljaik megvalósítására szövetkeznek. Isten figyel. Az Ő céljai lázadó alattvalóival kapcsolatban beteljesednek. A világ nem adatott emberek kezébe, noha Isten egy időre megengedi, hogy a zűrzavar és a rendetlenség erői uralkodjanak. Alulról való hatalom munkálkodik azon, hogy előidézze a dráma utolsó nagy jeleneteit, — Sátán Krisztusként jelenik meg, és a hamisság minden csalárdságával munkálkodik azokban, akik titkos társaságokban kötik össze magukat. Akik engednek a szövetkezés szenvedélyének, az ellenség terveit valósítják meg. Az okot követni fogja az okozat.”
“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.
«La transgression a presque atteint sa limite. La confusion remplit le monde, et une grande terreur est sur le point de s’abattre sur les êtres humains. La fin est très proche. Nous qui connaissons la vérité devrions nous préparer à ce qui va bientôt fondre sur le monde comme une surprise accablante.» Review and Herald, 10 septembre 1903.