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.
Kev siv Eliyas ua peb npaug sawv cev rau tej yam sab nraud ntawm Eliyas rau hnub kawg. Eliyas sawv cev rau ib tug neeg, tab sis kuj sawv cev rau ib qho kev txav ntawm ib pab neeg thiab. Qhov kev txav ntawm ib pab neeg uas koom nrog tus tubtxib Eliyas raug coj tawm hauv lub xeev thiab txoj kev paub uas Laodicea sawv cev.
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.
Elijah txawm tuaj cuag tag nrho haiv neeg, thiab hais tias, Nej yuav ua siab ua ob tog mus txog thaum twg? Yog tus Tswv yog Vajtswv, cia li raws nws qab mus; tiamsis yog Baal, ces cia li raws nws qab mus. Thiab haiv neeg tsis teb nws ib lo lus li. Ces Elijah hais rau haiv neeg tias, Kuv, tsuas yog kuv tib leeg xwb, tseem nyob ua tus yaj saub ntawm tus Tswv; tiamsis Baal cov yaj saub muaj plaub puas tsib caug leej. 1 Vajntxwv 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.
Txawm yog nyob hauv kev txav ntawm tus tim tswv thawj los yog tus tim tswv thib peb, cov uas koom nrog tus tubtxib rau lub caij nyoog ntawd yeej raug coj tawm hauv zaj keeb kwm uas pawg ntseeg Sardis lossis pawg ntseeg Laodicea sawv cev. Ob pawg ntseeg ntawd tib si raug sawv cev los ntawm Eliyas lo lus nug hais txog tias cov neeg yuav qeeg mus qeeg los nruab nrab ob lub tswv yim ntev npaum li cas. Ob lub tswv yim uas lawv qeeg nruab nrab ntawd raug sawv cev los ntawm Habakkuk “kev sib cav.” “Kev sib cav” hauv Habakkuk tshooj ob yog kev sib cav txog txoj kev ua raws li txoj kev cai raug lossis txoj kev cai yuam kev. Cov neeg uas muaj nyob thaum lub sijhawm ntawm kev sib cav tuaj txog, txawm yog hauv keeb kwm Millerite los yog cov uas nyob hauv keeb kwm ntawm hnub kawg, lawv tsis paub meej tias puas yuav tawm ntawm laj kab, thiab yog tawm, lawv kuj tsis paub meej tias lawv yuav nqes mus rau sab twg ntawm laj kab. Yog li ntawd lawv thiaj tsis teb ib lo lus li.
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.
Tus Tswv tau tsa ib txoj kev sim nyob rau hauv keeb kwm ntawm thawj tus tim tswv thiab keeb kwm ntawm tus tim tswv thib peb uas yuav qhia kom pom tias puas yog ib sab ntawm qhov kev sib cav, uas sawv cev los ntawm txoj kev txawj siv kev ntseeg‑kev‑qhuab‑qhia ntawm Protestantism uas tau khiav tawm ntawm txoj kev tseeb, los sis yog txoj kev txawj siv raws li Miller cov cai ntawm kev txhais tej lus faj lem, nrog rau cov cai uas Future for America tau lees txais, yog cov lus tseeb ntawm nag tom kawg. Txoj kev sim ntawm Roob Khamel uas yuav pib thaum txoj cai Hnub Caiv cuav uas yuav los sai no nyob rau hauv Tebchaws Meskas yuav tsum kom Vajtswv qhia kom meej tias leejtwg yog Nws tus tubtxib sawv cev, ib yam li Nws tau ua nrog Eliyas thiab hauv keeb kwm Millerite xyoo 1844. Ib yam li nrog Eliyas, thiab cov uas saib ntsoov tab sis tsis kam xaiv ib txoj hauj lwm, txoj kev txawj siv ntawd twb tau thiab tseem yuav raug lees paub los ntawm kev ua tiav ntawm tej lus twv ua ntej uas tshaj tawm rau sawvdaws.
“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.
“Cov lus faj lem ntawm Daniyee thiab ntawm Yauhas yuav tsum raug to taub. Lawv txhais sib piav ib leeg. Lawv muab tej qhov tseeb rau ntiajteb uas txhua tus yuav tsum to taub. Cov lus faj lem no yuav tsum ua timkhawv hauv ntiajteb. Los ntawm lawv txoj kev ua tiav nyob rau hnub kawg no, lawv yuav piav lawv tus kheej.” 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.
Thaum hluav taws nqes los thiab hlawv Eliyas tej xyeem fij tas, Vajtswv tab tom lees paub rau cov uas ntsiag to saib ntawd tias Eliyas yog Nws tus sawv cev, tiam sis thaum ntawd twb lig dhau lawm rau Ahab, Yesabel thiab nws cov yaj saub cuav. Qhov no kuj tau tshwm sim ua ntej hnub tim 22 Lub Kaum Hli, 1844 hauv keeb kwm Millerite, thiab nws yuav rov tshwm sim dua ua ntej txoj cai Hnub Caiv uas yuav los sai sai no, uas raug ua cim los ntawm hnub tim 22 Lub Kaum Hli, 1844. Hmoov tsis zoo, cov uas tos kom txog rau qhov xwm txheej ntawd mam txiav txim siab, raws li qhov tseeb lawv twb tau txiav txim xaiv sab yuam kev ntawm lo lus nug ntawd lawm. Kev xaiv tus tub txib Eliyas yuav tsum los ua ntej nws txoj kev ntsib nrog Ahab, Yesabel thiab nws cov yaj saub cuav. Tom qab qhov kev lees paub ntawd tau tiav los ntawm hluav taws hlawv Eliyas tej xyeem fij tas lawm, Eliyas tua cov yaj saub cuav.
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.
Tus cev Vajlugkub cuav yog lub nceeg vaj thib rau ntawm tej lus faj lem hauv Phau Vajlugkub, thiab nws xaus nws txoj kev kav raws li lub nceeg vaj thib rau thaum txoj cai Hnub Sunday uas yuav los sai sai no, uas yog qhov chaw Eliyas tua cov yaj saub cuav. Tom qab ntawd mam pib muaj nag los puv npo. Hauv keeb kwm Millerite, tus timkhawv thiab nws zaj lus tau raug txheeb cais tawm los ua qhov txawv ntawm cov uas, hauv lub ntsiab lus ntawd, pib ua kom tiav lawv txoj hauj lwm raws li Protestantism uas thim txoj kev ntseeg tseg (uas yog tus cev Vajlugkub cuav hauv Eliyas zaj lus timkhawv), thiab yog ib ntawm peb lub hwj chim uas coj lub ntiaj teb mus rau Armageddon. Vajtswv tau tsa tseg tias tom qab Lub Kaum Hli 22, 1844, txoj kev txav cev lus faj lem tseeb uas nyuam qhuav raug txheeb paub ntawd yuav ua kom tiav Nws tes dej num saum npoo ntiaj teb, tiam sis txoj kev txav ntawd tau hloov mus rau hauv Laodicea thiab tsis ntev tom qab ntawd nws thiaj tsis ua ib “txoj kev txav” lawm, vim nws tau los ua ib lub Koom Txoos uas raug lees paub raws cai.
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.
Thaum peb khaws cov ntsiab cai no ntawm thawj tug Eliyas rau hauv peb lub siab lawm, nim no peb yuav hais txog tej yam ntxwv yaj saub ntawm tus Eliyas thib ob kom thiaj li paub meej thiab tsa tau tias leejtwg yog tus Eliyas thib peb hauv hnub kawg. Yexus tau qhia tias Yauhas tus Muab Neeg Ua Kev Cai Raus Dej yog tus uas ua kom tiav lo lus faj lem kawg ntawm Phau Qub.
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.
Saib seb, Kuv yuav xa tus yaj saub Eliyas tuaj cuag nej ua ntej hnub loj thiab txaus ntshai ntawm tus Tswv los txog: Thiab nws yuav tig cov siab ntawm cov txiv mus rau cov menyuam, thiab cov siab ntawm cov menyuam mus rau lawv cov txiv, tsam Kuv tuaj thiab ntaus lub ntiajteb nrog ib lo lus foom phem. Malakhi 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.
Txawm yog Yexus tau qhia tias Yauhas yog tus Eliyas uas yuav los, los Yauhas tsis tau ua kom tiav txhua yam ntawm txoj lus twv hais txog tus Eliyas uas yuav los; rau qhov tus Eliyas thib peb thiab tus kawg los ua ntej hnub loj thiab txaus ntshai ntawm tus Tswv, uas yog lub sijhawm ntawm Xya Qhov Kev Plam Kawg, uas xaus nrog Khetos txoj Kev Los Zaum Ob. Txawm li ntawd los, Yauhas yeej yog tus Eliyas thib ob, thiab nws zaj lus tim khawv, koom nrog tus Eliyas thawj, yog qhov qhia kom paub thiab tsa kom ruaj tus Eliyas thib peb thiab tus kawg.
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.
Ib yam li Eliyas tau ntsib ib qho sawv cev peb chav ntawm Npanpiloo niaj hnub no—zaj, tsiaj qus, thiab yaj saub cuav—Yauhas kuj tau ntsib ib txoj cai Loos (Helauj), ib tug poj niam tsis huv (Helaujyas), thiab nws tus ntxhais (Xalome). Roob Khaumee yog tus qauv sawv cev rau hnub tim 22 Lub Kaum Hli, 1844, uas tom qab ntawd sawv cev rau txoj cai Hnub Caiv nyob hauv Tebchaws Meskas. Thaum txog lub sij hawm kev kub ntxhov ntawm txoj cai Hnub Caiv, kev koom siab peb chav ntawd thiaj raug coj los tsim muaj.
“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.
“Los ntawm txoj cai lij choj uas yuam kom txhawb lub koom haum Papacy, uas yog kev ua txhaum rau Vajtswv txoj kevcai, peb haiv neeg yuav txiav nws tus kheej tawm tag nrho ntawm kev ncaj ncees. Thaum Protestantism yuav ncab nws txhais tes hla qhov chaw sib cais mus tuav tes nrog lub hwjchim Roman, thaum nws yuav ncav hla lub qhov tob mus sib tuav tes nrog Kev Ntseeg Dab, thaum, nyob hauv kev haub ntxias ntawm txoj kev koom siab peb txheej no, peb lub teb chaws yuav tsis lees yuav txhua lub hauv paus ntsiab cai ntawm nws Txoj Cai Lij Choj raws li ib tsoom fwv Protestant thiab koom pheej, thiab yuav npaj txoj hau kev rau kev nthuav tawm tej lus dag thiab tej kev dag ntxias ntawm papal, ces peb thiaj yuav paub tias lub sijhawm twb los txog rau Xatas txoj haujlwm ua yam txuj ci tseem ceeb lawm thiab tias qhov kawg twb nyob ze.” 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.
Hauv zaj dab neeg txog Herod, peb pom tias raws li ib tug sawv cev ntawm Loos uas yog haiv neeg teev dab qhuas, nws yog ib tug sawv cev ntawm “kaum tus vajntxwv” ntawm Loos uas yog haiv neeg teev dab qhuas, thiab yog li ntawd nws sawv cev rau kaum tus vajntxwv hauv Tshwmsim kaum xya uas muab lawv lub nceeg vaj rau tus niam ntiav rau ib teev. Herod raug ua piv txwv ua ntej los ntawm Ahas. Nkawd ob leeg nyob hauv kev sib yuav uas txhaum cai. Ahas, uas yog neeg Ixayees, raug txwv tsis pub yuav ib tug pojniam uas tsis yog pojniam neeg Ixayees, thiab Herod tau coj nws tus kwv tus pojniam los yuav. Kev deev luag poj luag txiv ntawm tus niam ntiav hauv Taws uas yog Taysaw thiab Npanpiloo nrog cov vajntxwv hauv ntiajteb no raug sawv cev los ntawm Ahas thiab Herod txojkev sib raug zoo uas txhaum cai nrog Yexenpe thiab Herodias.
The confrontation at Mount Carmel with Ahab, was represented as a birthday celebration for Herod. At the Sunday law the United States ceases to be the sixth kingdom of Bible prophecy, and the ten kings become the seventh kingdom. At their birthday as the seventh kingdom, Herod in a drunken feast agrees to give up to half of his kingdom to Salome, the daughter of Herodias. The ten kings agree to give their kingdom unto the beast, and they do so for they have been deceived by the false prophet (the United States) and are spiritually “drunken”.
Kev sib ntsib tawm tsam ntawm Roob Carmel nrog Ahab, raug sawv cev ua ib qho kev ua koob tsheej hnub yug rau Herod. Thaum txog txoj cai Hnub Caiv, Tebchaws Meskas tsis yog lub nceeg vaj thib rau hauv cov yaj saub hauv Vajlugkub lawm, thiab kaum tus vaj ntxwv los ua lub nceeg vaj thib xya. Thaum lawv hnub yug ua lub nceeg vaj thib xya, Herod hauv ib rooj mov lom zem uas qaug cawv pom zoo yuav pub txog ib nrab ntawm nws lub nceeg vaj rau Salome, tus ntxhais ntawm Herodias. Kaum tus vaj ntxwv pom zoo muab lawv lub nceeg vaj rau tus tsiaj qus, thiab lawv ua li ntawd vim lawv raug tus yaj saub cuav (Tebchaws Meskas) dag ntxias thiab yog “qaug cawv” ntawm sab ntsuj plig.
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).
Ntawm Roob Kamel cov yaj saub cuav tau seev cev tas ib hnub hauv ib qho kev sim dag ntxias, thiab ntawm Herod lub rooj noj mov hnub yug Salome, tus ntxhais ntawm Herodias, tau ua ib qho kev seev cev los dag ntxias tus vaj ntxwv uas qaug cawv. Los ntawm qhov uas ua li ntawd, tus ntxhais ntawm Herodias tau tau Ahab txoj cai los tua Yauhas tus Neeg Ua Kev Cai Raus Dej. Thaum txog hnub Sunday law hauv Tebchaws Meskas, Tebchaws Meskas yuav dag ntxias tag nrho lub ntiajteb kom lees txais ib daim duab tsiaj nyaum thoob ntiajteb, uas muaj ib lub nceeg vaj uas ib nrab yog kev tswj hwm ntawm pawg ntseeg thiab ib nrab yog kev tswj hwm ntawm lub xeev. Kev dag ntxias lub ntiajteb los ntawm Tebchaws Meskas, uas yog tus yaj saub cuav ntawm peb tog kev sib koom, tau raug ua duab ntxoov ntxoo ua ntej los ntawm kev seev cev ntawm Yexanpees cov yaj saub thiab tus ntxhais ntawm Yexanpees (Salome), rau qhov Yexanpees yog Catholicism thiab Protestantism uas thim rov qab yog nws cov ntxhais (zoo li 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.
Kev tsim txom pib ntawm txoj cai Hnub Caiv uas yuav los sai no thiab muaj feem txog kev tuag, raws li tau sawv cev los ntawm tus Eliyas thib ob lub taub hau raug txiav tawm thiab muab tso rau hauv ib lub tawb rau lub hwj chim papacy, uas Herodias sawv cev rau. Nyob rau lub sijhawm ntawd qhov txhab tuag taus ntawm papacy raug kho kom zoo tiav lawm, nws tsis raug hnov qab lawm, thiab nag tom qab raug nchuav tawm yam tsis muaj kev txwv, thaum lub chij ntawm ib puas plaub caug plaub txhiab raug tsa siab. Nyob rau lub sijhawm ntawd Islam ntawm Kev Puas Tsuaj thib peb ntaus, thiab kev txiav txim zuj zus rau tus niam ntiav loj uas zaum saum dej ntau pib. Nws txoj kev txiav txim raug muab ob npaug.
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.
Kuv hnov dua ib lub suab txawv tawm saum ntuj los, hais tias, Nej kuv haiv neeg, cia li tawm hauv nws los, tsam nej koom nrog nws tej kev txhaum, thiab tsam nej raug txais nws tej xwm txheej kev puas tsuaj. Rau qhov nws tej kev txhaum twb nce mus txog saum ntuj lawm, thiab Vajtswv twb nco ntsoov nws tej kev tsis ncaj lawm. Cia li pauj nws ib yam li nws tau pauj nej, thiab muab ob npaug rau nws raws li nws tej haujlwm: hauv lub khob uas nws tau puv, cia li ntim ob npaug rau nws. Qhia Tshwm 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.
Nws txoj kev txiav txim raug muab ua ob npaug, rau qhov nws tseem tsis tau raug txiav txim rau tej kev tua neeg uas nws tau ua tiav thaum lub Sijhawm Tsaus Ntuj txij xyoo 538 mus txog 1798. Hauv lub foob thib tsib, cov uas lub hwjchim papacy tau tua raug muab piav qhia raws li lub cim tias nyob hauv qab lub thaj txi ntuj tabtom nug tias thaum twg Vajtswv yuav txiav txim rau tus niam ntiav ntawm Loos, thiab lawv raug hais kom so hauv lawv tej ntxa mus txog thaum ib pab thib ob ntawm cov tim khawv tuag rau txoj kev ntseeg, uas yuav raug tua ib yam li lawv twb raug tua lawm, raug ua kom puv npo. Thaum nws txoj kev txiav txim los txog, nws raug muab ua ob npaug, rau qhov nws yuav tau tua Vajtswv haivneeg ncaj ncees ob zaug lawm.
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.
Thiab thaum Nws qhib lub cim thib tsib, kuv pom nyob hauv qab lub thaj txi ntuj muaj cov ntsuj plig ntawm cov uas raug tua vim yog Vajtswv Txojlus, thiab vim yog zaj lus tim khawv uas lawv tuav ruaj: Lawv quaj nrov nrov hais tias, Au tus Tswv, tus Dawb Huv thiab tus Tseeb, yuav ntev li cas ntxiv uas Koj tseem tsis txiav txim thiab pauj peb cov ntshav rau saum cov uas nyob hauv ntiajteb? Ces muab cov tsho ntev dawb rau txhua tus ntawm lawv; thiab tau hais rau lawv tias, kom lawv tseem so ib pliag ntxiv, mus txog thaum lawv cov kwvtij ua haujlwm nrog lawv thiab lawv cov kwvtij, uas yuav raug tua ib yam li lawv thiab, puv npo tas. Qhia Tshwm 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.
Muam White muab zaj lus hais txog cov timkhawv tuag ntawm lub foob tsib tso rau ntawm txoj cai hnub Sunday, thaum Vajtswv hu Nws lwm pab yaj tawm hauv Npanpiloo; qhov ntawd yog rooj noj mov hnub yug ntawm Helauj, thaum kaum tug vajntxwv pom zoo muab lawv lub xya lub nceeg vaj rau lub yim lub nceeg vaj uas yog ntawm xya lub.
“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.
“Thaum lub foob thib tsib raug qhib, Yauhas tus uas tau txais kev tshwm sim hauv kev yog toog pom tau pom hauv qab lub thaj txi Ntuj pab neeg uas raug tua vim yog Vajtswv Txojlus thiab zaj lus tim khawv txog Yexus Khetos. Tom qab no mam los txog tej xwm txheej uas tau piav tseg hauv Tshwm Sim tshooj kaum yim, thaum cov uas ncaj ncees thiab tseeb raug hu tawm hauv Npanpiloo. [Tshwm Sim 18:1–5, quoted.]” 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.
Cov uas raug hu kom tawm hauv Npanpiloo yog pawg tim khawv tuag rau txojkev ntseeg pawg ob, uas raug lub hwj chim papacy tua ib yam li Herodias tau ua rau Eliyas tus ob. Tij Laug Dawb kuj muab lub foob thib tsib tso rau ntawm lub sijhawm qhib lub foob kawg.
“‘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.
“‘Thaum Nws tau qhib lub foob thib tsib lawm, kuv pom nyob hauv qab lub thaj txi Ntuj tej ntsuj plig ntawm cov uas raug tua vim yog Vajtswv txoj lus thiab vim yog zaj lus tim khawv uas lawv tuav rawv: thiab lawv quaj nrov nrov hais tias, Au tus Tswv, tus Dawb Huv thiab tus Tseeb, yuav ntev npaum li cas ntxiv ua ntej Koj txiav txim thiab pauj peb cov ntshav rau cov uas nyob hauv ntiajteb? Thiab tau muab tsho dawb rau lawv txhua tus [Lawv raug tshaj tawm tias dawb huv thiab huv si]; thiab tau hais rau lawv tias, lawv yuav tsum tau so ib nyuag lub caij ntxiv, mus txog thaum lawv cov qhev koom tes thiab lawv cov kwvtij, uas yuav raug tua ib yam li lawv, yuav puv npo’ [Tshwmsim 6:9–11]. Ntawm no tau muab tej xwm txheej nthuav qhia rau Yauhas uas tsis yog yam muaj tseeb nyob rau lub sijhawm ntawd, tiamsis yog yam uas yuav tshwm sim nyob rau ib ntu sijhawm yav tom ntej.
“Revelation 8:1–4 quoted.” Manuscript Releases, volume 20, 197.
“Qhia Tshwm Sim 8:1–4 raug hais tseg.” Manuscript Releases, ntim 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.
Cov lus thov ntawm cov uas raug tua los ntawm papacy thaum lub Caij Nyoog Tsaus Ntuj raug “nco txog” thaum qhib “lub xya lub foob,” uas qhia meej tias “lub xya lub foob” raug qhib thaum txoj cai Hnub Caiv Sunday uas yuav los sai sai, vim tias yog nyob ntawd uas Vajtswv nco txog nws tej kev phem kev qias.
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.
Thiab kuv hnov dua ib lub suab los saum ntuj ceeb tsheej hais tias, Nej cov uas yog kuv haiv neeg, cia li tawm hauv nws los, xwv kom nej txhob koom nrog nws tej kev txhaum, thiab kom nej txhob raug txais ib feem ntawm nws tej kev raug txim. Rau qhov nws tej kev txhaum twb nce mus txog ntuj lawm, thiab Vajtswv tau nco ntsoov nws tej kev tsis ncaj ncees. Cia li pauj nws raws li nws tau pauj rau nej, thiab muab ob npaug rau nws raws li nws tej haujlwm; hauv lub khob uas nws tau ntim, cia li ntim ob npaug rov rau nws. Tshwm Sim 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.
Elixaj thawj tug ua tim khawv txog qhov kev sib ntsib tawm tsam uas tshwm sim nruab nrab ntawm ib puas plaub caug plaub txhiab leej thiab kev koom ua peb ntu uas coj lub ntiajteb mus rau Armageddon nyob rau hnub kawg. Elixaj tus thib ob (Yauhas tus Uas Muab Neeg Ua Kev Cai Raus Dej), rov hais dua thiab nthuav dav ntxiv txog tim khawv ntawm Elixaj thawj tug, thiab nkawd ua ke (kab saum kab), qhia kom meej thiab tsa kom ruaj cov yam ntxwv yaj saub ntawm Elixaj tus thib peb thiab tus kawg. Elixaj tus thib peb raug sawv cev los ntawm ib tug Elixaj pib thawj (Miller), thiab ib tug Elixaj xaus kawg, rau qhov kev txav ntawm tus tim tswv thawj raug rov ua dua hauv kev txav ntawm tus tim tswv thib peb.
“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.
“Vajtswv tau muab tej lus hauv Tshwm Sim 14 tso rau hauv lawv qhov chaw nyob hauv txoj kab ntawm tej lus faj lem, thiab lawv txoj hauj lwm yuav tsis tseg mus txog thaum xaus ntawm keeb kwm ntawm lub ntiaj teb no. Tej lus ntawm tus tim tswv thawj thiab tus tim tswv thib ob tseem yog qhov tseeb rau lub sijhawm no, thiab yuav tsum khiav mus sib law liag nrog lo lus no uas raws tom qab.” 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.
Eliya tus peb muaj tus cim ntawm Alpha thiab Omega, rau qhov nws sawv cev rau ib tug Eliya pib thiab xaus. Ob leeg, Eliya thawj thiab Eliya kawg, sawv cev rau ib txoj kev txav mus los, yog ntawm tus timtswv thawj los yog tus timtswv peb ntawm Tshwm Sim kaum plaub.
“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.
“Yauhas tus Neeg Muab Neeg Ua Kev Cai Raus Dej tes dej num, thiab tes dej num ntawm cov uas nyob rau hnub kawg tawm mus hauv Eliyas tus ntsuj plig thiab hwj chim kom tsa cov neeg sawv ntawm lawv txoj kev tsis quav ntsej, nyob hauv ntau yam yog tib yam nkaus. Nws tes dej num yog ib tug qauv ntawm tes dej num uas yuav tsum tau ua hauv tiam no. Khetos yuav los zaum ob kom txiav txim rau lub ntiaj teb hauv txoj kev ncaj ncees. Vajtswv cov tub txib uas nqa txoj lus ceeb toom kawg uas yuav tsum muab rau lub ntiaj teb, yuav tsum npaj txojkev rau Khetos txoj kev los zaum ob, ib yam li Yauhas tau npaj txojkev rau Nws thawj zaug kev los. Hauv txoj haujlwm npaj no, ‘txhua lub hav yuav raug tsa kom siab, thiab txhua lub roob yuav raug txo kom qis; tej chaw nkhaus yuav raug ua kom ncaj, thiab tej chaw ntxhib yuav raug ua kom tiaj’ rau qhov keeb kwm yuav raug rov ua dua, thiab ib zaug ntxiv ‘Yehauvas lub yeeb koob yuav raug nthuav tawm, thiab txhua cev nqaij daim tawv yuav pom nws ua ke; rau qhov Yehauvas lub qhov ncauj twb hais lawm.’” Southern Watchman, Lub Peb Hlis 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.
Kev siv Eliyas peb-theem sawv cev rau qhov kev sib ntsib tawm tsam ntawm Eliyas thiab txoj kev txav uas txuas nrog Eliyas nrog rau kev koom ua ke peb-txheej ntawm Npanpiloo Niaj Hnub No. Qhov no muaj kev txheeb ze ze nrog kev siv peb-theem ntawm tus tubtxib uas npaj txoj kev rau tus Tubtxib ntawm Txoj Kev Cog Lus, tiamsis txoj kab ntawd sawv cev rau cov txheej txheem sab hauv ntawm txoj kev txav thiab tus tubtxib. Hauv ob qho kev siv peb-theem no, qhov kev ua tiav thib peb thiab kawg ntawm tus tubtxib thiab txoj kev txav raug sawv cev los ntawm Alpha thiab Omega raws li sawv cev rau ib qho kev ua tiav thaum pib thiab ib qho kev ua tiav thaum xaus.
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.
Tus Eliyas tus thib peb thiab tus kawg sawv cev rau txoj kev txav ntawm tus timtswv thib peb, uas yog txoj kev txav ntawm ib puas plaub caug plaub txhiab leej, cov uas yuav raug tsa kom siab ua ib lub cim chij hu kom pawg neeg coob kawg tawm hauv Npanpiloo thaum txog lub sij hawm ntawm qhov av qeeg loj hauv Tshwm Sim kaum ib. Ua ntej lub sij hawm ntawd los txog, tus tub txib thiab txoj kev txav ntawd yuav raug qhia kom pom meej hauv qhov sib txawv nrog txoj kev txav cuav uas nthuav tawm ib zaj lus cuav ntawm nag tom qab hais txog kev thaj yeeb thiab kev nyab xeeb.
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.
Qhov kev sib txawv ntawm txoj xov thiab tus tubtxib tseeb nrog txoj xov thiab tus tubtxib cuav yuav tsum raug paub los ntawm txoj xov ntawd qhov kev ua tiav. Cov nqe lus no tau pib thaum kawg ntawm lub Xya hli ntuj, 2023, thiab ntev ua ntej kev tua neeg loj ntawm Lub Kaum Hli 7, cov nqe lus no twb tau qhia tias txoj xov nag lig tseeb qhia txog Islam ntawm Kev Puas Tsuaj thib peb, thiab tias txoj xov ntawd tau pib rau lub Cuaj Hli 11, 2001. Cov nqe lus no tau qhia tias kev ua rau tej haiv neeg npau taws uas tau pib thaum ntawd raws li kev tshoov siab yog ib yam li ib tug poj niam tab tom yug menyuam, yog li ntawd kev ua rau npau taws thiab kev txom nyem uas raug coj los rau saum npoo ntiajteb yuav txuas ntxiv nce zuj zus mus txog thaum lub sijhawm sim siab kaw.
We will continue the study in our next article.
Peb yuav txuas ntxiv txoj kev kawm no hauv peb zaj lus tom ntej.
“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.’
“Au, yog Vajtswv haiv neeg muaj kev to taub txog txoj kev puas tsuaj uas tab tom yuav los rau ntau txhiab lub nroog, uas tam sim no yuav luag raug muab cob rau kev pe dab pe mlom lawm! Tiamsis coob leej ntawm cov uas tsim nyog tshaj tawm qhov tseeb tab tom liam thiab txiav txim rau lawv cov kwvtij nkauj muam. Thaum Vajtswv lub hwjchim hloov siab los kov tau tibneeg lub siab, yuav muaj ib txoj kev hloov loj heev. Tibneeg yuav tsis muaj lub siab xav thuam thiab rhuav tshem. Lawv yuav tsis sawv hauv ib qho chaw uas txwv tsis pub qhov kaj ci tuaj rau lub ntiajteb. Lawv txoj kev thuam, lawv txoj kev liam txim, yuav tsum tseg. Cov hwjchim ntawm tus yeeb ncuab tab tom sib sau npaj rau kev ua rog. Cov kev sib tawm tsam hnyav tab tom nyob pem hauv ntej peb. Cia li sib koom ze, kuv cov kwvtij nkauj muam, cia li sib koom ze. Cia li khi koj tus kheej nrog Khetos. ‘Tsis txhob hais tias, Ib pab koom siab,... thiab tsis txhob ntshai yam uas lawv ntshai, los sis txhob ntshai hlo li. Nej cia li dawb huv tus Tswv uas kav tej tub rog nws tus kheej; thiab cia nws ua yam uas nej ntshai, thiab cia nws ua yam uas nej txhawj ntshai. Thiab nws yuav ua ib lub chaw dawb huv; tiamsis yuav ua ib lub pob zeb uas ua rau dawm, thiab ib lub pob zeb loj uas ua rau chim rau ob lub tsev neeg Ixayees tib si, ua ib lub vas thiab ua ib lub cuab rau cov neeg uas nyob hauv Yeluxalees. Thiab coob leej hauv lawv yuav dawm, thiab poob, thiab tawg tas, thiab raug ntxiab, thiab raug ntes.’
“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.
“Lub ntiajteb no yog ib lub tsev ua yeeb yam. Cov neeg ua yeeb yam, uas yog nws cov neeg nyob, tab tom npaj yuav ua lawv feem hauv zaj yeeb yam loj kawg ntawm hnub kawg. Tibneeg twb tsis pom Vajtswv lawm. Nyob hauv cov neeg coob coob ntawm noob neej tsis muaj kev sib haum xeeb li, tsuas yog thaum tibneeg koom tes sib cog lus kom ua tiav lawv tej hom phiaj qia dub xwb. Vajtswv tab tom ntsia ntsoov saib. Nws tej hom phiaj hais txog Nws cov neeg uas ntxeev siab yuav raug ua kom tiav. Lub ntiajteb no tsis tau raug muab rau hauv tibneeg txhais tes, txawm yog Vajtswv tab tom tso cai rau tej hwjchim ntawm kev kub ntxhov thiab kev tsis muaj kev txiav txim kom kav ib ntus. Ib lub hwjchim tuaj hauv qab tab tom ua haujlwm kom coj los txog tej xwm txheej loj kawg hauv zaj yeeb yam no,—Xatas los zoo li Khetos, thiab ua haujlwm nrog txhua yam kev dag ntxias ntawm kev tsis ncaj ncees hauv cov uas tab tom khi lawv tus kheej los ua ib pab nyob hauv tej koom haum zais ntshis. Cov uas tab tom zwm rau txoj kev kub siab xav sib koom ua pab sib cog lus, yog tab tom ua kom tiav tej phiaj xwm ntawm tus yeeb ncuab. Qhov ua yuav muaj nws qhov tshwm sim raws qab.”
“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.
“Kev ua txhaum twb yuav txog nws qhov ciam lawm. Kev ntxhov siab puv thoob lub ntiajteb, thiab ib txoj kev ntshai loj heev yuav los txog rau saum noob neej tsis ntev no. Qhov kawg twb nyob ze heev lawm. Peb cov uas paub qhov tseeb yuav tsum tab tom npaj rau yam uas tsis ntev no yuav los raug lub ntiajteb no ib yam li ib qho kev xav tsis thoob loj heev.” Review and Herald, Cuaj Hlis 10, 1903.