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.
Kad mesaj pwofetik William Miller la se te de pouvwa devastatè yo: paganism, epi apre sa papis; epi kad mesaj pwofetik Future for America a se twa pouvwa devastatè yo: paganism, apre sa papis, apre sa pwotestantis apostazi, men yo tout ap mache ansanm nan fen an. Youn nan kle pwofetik prensipal pou konpreyansyon pwofetik Miller la se te ke “chak jou a” nan liv Danyèl la te yon senbòl paganism, paske sa te tabli lyen ant de pouvwa devastatè yo, ki te vin tounen kad konpreyansyon pwofetik li. Youn nan kle pwofetik prensipal pou konpreyansyon pwofetik Future for America a se tou ke “chak jou a” nan liv Danyèl la se yon senbòl paganism, paske akonplisman istorik paganism nan te tabli sekans evènman yo nan Danyèl onz, vèsè karant ak karantyenyen, ki te vin tounen kad konpreyansyon pwofetik Future for America a.
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.”
Menm jan sa toujou rive avèk nouvo limyè, avansman verite ki te desele an 1989 lè Inyon Sovyetik te tonbe a te sibi lagè anba anpil divès vwa. Rezistans yo te leve kont verite a te toujou pwodui yon konpreyansyon pi klè sou verite a. Nan premye konfli sa yo kont verite ki jwenn nan sis dènye vèsè Danyèl onz la, plizyè règ pwofetik ki chita nan Bib la te rekonèt kòm prèv esansyèl pou soutni ogmantasyon konesans ki te fèt lè liv Danyèl la te desele an 1989. Kounye a, n ap konsidere youn nan règ sa yo, ke nou rele “yon aplikasyon trip pwofesi.”
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.
Nou te kòmanse lè nou te konsidere de aplikasyon trip ki, nan yon nivo, se menm liy lan, men nan yon lòt nivo yo diferan. De premye manifestasyon Wòm yo (payen ak papal) tabli twazyèm manifestasyon an, ki se Wòm Modèn. De premye manifestasyon Babilòn yo (Babel ak Babilòn) te tabli twazyèm manifestasyon an, ki se Babilòn Modèn. Wòm Modèn se bèt ki nan Revelasyon disèt la, sou li Babilòn Modèn monte epi sou li li renye. Yo diferan youn ak lòt menm jan yon kowbòy diferan ak chwal li, men yo tou komèt fònikasyon espirityèl youn ak lòt; konsa, nan nivo sa a, yo fè youn. Gen de lòt aplikasyon trip nan pwofesi ki genyen yon relasyon ki sanble.
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.
Premye de manifestasyon Eli yo (Eli ak Jan Batis) tabli twazyèm Eli a nan dènye jou yo. Ansanm ak sa, premye de mesaje yo ki prepare chemen pou Mesaje Alyans lan (Jan Batis ak William Miller), tabli mesaje ki prepare chemen pou Mesaje Alyans lan nan dènye jou yo. Gen twa pwen enpòtan pou rekonèt nan de liy sa yo nan aplikasyon trip pwofesi yo.
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.
Yon premye pwen se ke vrè reprezantan istorik de liy yo nan twa aplikasyon pwofesi yo se, nan sans esansyèl, menm pèsonaj istorik yo; men objektif yo nan de reprezantasyon sa yo diferan byen klè. Dezyèm pwen an se rekonèt ki distenksyon ki genyen ant de twa aplikasyon pwofesi sa yo ki tèlman pwòch youn ak lòt. Distenksyon an se ke Eli reprezante yon travay ekstèn nan dènye jou yo, epi mesaje ki prepare chemen an pou Mesaje Alyans lan reprezante yon travay entèn nan dènye jou yo.
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.
Twazyèm pwen pou nou remake se ke Jezi, antanke Alfa ak Omega, idantifye twazyèm Eli a, ansanm ak twazyèm mesaje ki prepare chemen an, avèk ni yon premye ni yon dènye mesaje Eli, epi ak yon premye ak yon dènye mesaje ki prepare chemen pou Mesaje Alyans lan. Mesaje Eli premye zanj lan ak mesaje Eli twazyèm zanj lan fòme twazyèm akonplisman Eli a, epi mesaje ki prepare chemen an prezante kòm mesaje mouvman ni premye zanj lan ni twazyèm zanj lan.
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.
Pwofèt Eli bay yon ilistrasyon sou konfwontasyon dènye jou yo ant pèp Bondye a ak inyon twa fwa Wòm modèn nan, nan konfwontasyon ki te fèt sou Mòn Kamèl la.
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.
Mòn Kamèl sitiye nan nò Izrayèl, toupre kòt Mediterane a. Li pwolonje apeprè soti nan nòdwès pou rive sidès epi li fòme yon krèt byen remakab ki lonje sou anviwon 39 mil (63 kilomèt). Vale Megido a, yo rele l tou Vale Jezreyèl la, sitiye nan sidès Mòn Kamèl. Mòn Kamèl ak Vale Megido a byen pre youn ak lòt parapò ak distans ki separe yo. Distans ki genyen ant yo, an liy dwat (tankou kòk vole), se apeprè 20 a 25 mil (32 a 40 kilomèt). Nan lwès Mòn Kamèl la se Lanmè Mediterane a ki ye, epi nan lès Vale Megido a ak Vale Jezreyèl la se Lanmè Galile a ki ye, yo rele l tou Lak Tiberias oswa Lak Kinerèt.
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.
Nan Revelasyon an, lagè Amagedon an ap idantifye Vale Megido a, e enspirasyon pa t vle etidyan pwofesi yo kwè ke liv Revelasyon an t ap idantifye mesaj li a nan sans literal; konsa, lè li te idantifye Amagedon (Megido) kòm Amagedon, li te sèvi ak mo “har,” ki vle di mòn, pou fè li klè ke lagè a te yon reprezantasyon espirityèl dènye lagè dragon an, bèt la, ak fo pwofèt la mennen lemonn antye ladan l.
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.
Lè Jan te idantifye Megiddo kòm Amagedon, li te fè konnen klèman li pa t dwe konprann kòm yon kote jewografik literal, paske Megiddo se yon vale e li pa gen okenn mòn. Toupre li gen Mòn Kamèl, kote konfwontasyon Eli ak Akab ansanm ak pwofèt Jezabèl yo te fèt; konsa, ni Megiddo ni Mòn Kamèl se ilistrasyon batay final Amagedon an.
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 w t ap trase yon triyang ak Jerizalèm, Mòn Kamèl, ak Vale Megido, Jerizalèm t ap sitiye nan kwen sidès triyang sa a, avèk Mòn Kamèl nan nòdwès ak Vale Megido nan nòdwèsès. Zòn ki senbolikman reprezante batay Amagedòn nan delimite pa de lanmè, epi wa nò a (pwostitiye Modèn Babilòn nan) rive nan fen li ant lanmè yo ak mòn sen ki gen glwa a. Epi nan moman sa a, tan gras limanite a fèmen.
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.
Men nouvèl ki soti nan lès ak nan nò va boulvèse l; se poutèt sa li va soti avèk gwo kòlè pou l detwi, pou l disparèt nèt anpil moun. Epi li va plante tant palè li yo ant de lanmè yo, sou mòn sen gloriye a; men li va rive nan fen li, e pèsonn p ap ede l. E nan tan sa a, Mikal va leve kanpe, gran chèf la ki kanpe pou pitit pèp ou a; epi va gen yon tan detrès, jan sa pa t janm rive depi lè te gen yon nasyon jouk rive nan menm tan sa a; e nan tan sa a pèp ou a va delivre, chak moun yo va jwenn ki ekri nan liv la. Danyèl 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.
Aplikasyon trip Eli a reprezante konfwontasyon ekstèn pèp Bondye a ak wa nò a, ki se tèt inyon an twa fwa ant dragon an, bèt la ak fo pwofèt la, ki mennen mond lan Amagedon. Twa ènmi Eli yo, ki te tipifye inyon an twa fwa sa a, se te Akab, ki te wa dis tribi nò yo e ki reprezante dis wa Revelasyon disèt yo, ki fè fònikasyon ak pwostitye Babilòn nan, epi ki dakò bay pwostitye a wayòm pa yo pandan “yon èdtan”, ki se “lè a” nan kriz lwa dimanch lan. Pwostitye Babilòn nan te reprezante pa Jezabèl, epi pwofèt Baal Jezabèl yo ansanm ak prèt Achera yo reprezante fo pwofèt la.
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.
Kriz lalwa dimanch la kòmanse avèk lalwa dimanch ki pral vini byento Ozetazini, epi li fini lè Mikaèl leve kanpe. Lè lalwa dimanch sa a rive, dezyèm vwa Revelasyon chapit dizwit la rele lòt twoupo Bondye a soti Babylòn. Peryòd tan ki kòmanse depi apèl pou soti Babylòn nan jouk fèmti tan gras la, se peryòd jijman pwostitye Babylòn nan. Se tou peryòd tan kote Sentespri a vide san mezi. Se “èdtan” an kote dis wa yo dakò pou yo gouvène ansanm avèk pwostitye Tir la, ki pa bliye ankò. Se “èdtan” gwo “tranblemanntè” Revelasyon onz la, lè san karantkat mil yo leve kòm yon drapo.
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.
E wa latè yo, ki te fè fònikasyon avè l e ki te viv nan plezi ak delis avè l, va kriye sou li, e yo va plenn pou li, lè yo va wè lafimen dife k ap boule li a. Yo va kanpe byen lwen poutèt yo pè tòti li, y ap di: Malè! malè sou ou, gran vil Babilòn, vil pisan sa a! Paske nan yon sèl lè jijman ou rive. Revelasyon 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.”
Menm jan Jan te idantifye Megido kòm mòn («har») Megido pou make yon verite espirityèl e non pa yon verite literal, se konsa jijman gwo pwostitiye Babilòn nan ak Tir la idantifye kòm yon bagay ki rive pandan «èdtan» an, epi tou nan yon «jou».
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.
Se poutèt sa, malè l yo ap vini sou li nan yon sèl jou: lanmò, ak dèy, ak grangou; epi y ap boule l nèt ak dife; paske Senyè Bondye ki jije l la gen anpil fòs. Revelasyon 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.
Apre 22 Oktòb 1844, tan pwofetik pa dwe ankò aplike nan sans pwofetik, e konsa jijman pouvwa papal la prezante kòm rive nan yon “èdtan”, epi tou kòm rive nan yon “jou”. “Èdtan” jijman li a se peryòd pwofetik ki kòmanse depi lwa dimanch Ozetazini jouk tan gras la fèmen. Li enpòtan pou make peryòd sa a lè n ap konsidere Eli dènye jou yo, paske batay Eli sou Mòn Kamèl la vini apre eprèv anndan pèp Bondye a nan dènye jou yo, epi peryòd eprèv la, ni pou legliz la ni pou mond lan, genyen menm kòmansman ak menm fen pwofetik yo.
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.
De vwa nan Revelasyon dizwityèm lan reprezante de apèl diferan pou de legliz. Premye legliz la se san karannkat mil yo nan Revelasyon chapit sèt, epi dezyèm legliz yo rele a se gran foul la nan Revelasyon chapit sèt. Apèl pou san karannkat mil yo fèt pandan Sentespri a ap vide nan mezi, epi apèl pou gran foul la fèt lè Sentespri a ap vide san mezi.
“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).
“Pwofèt la di: ‘Mwen wè yon lòt zanj desann sot nan syèl la, li te gen gwo pouvwa; e tè a te klere ak laglwa li. Epi li rele avèk fòs, ak yon vwa pwisan, li di: Babylòn gran an tonbe, li tonbe, e li vin tounen rete demon yo’” (Revelasyon 18:1, 2). Sa a se menm mesaj dezyèm zanj lan te bay la. Babylòn tonbe, “paske li fè tout nasyon yo bwè diven kòlè fònikasyon li a” (Revelasyon 14:8). Ki diven sa a?—Fo doktrin li yo. Li bay lemonn yon fo saba nan plas Saba katriyèm kòmandman an, epi li repete manti Satan te premye di Èv nan Edenn nan—imòtalite natirèl nanm nan. Li gaye anpil lòt erè menm jan an byen lwen toupatou, “li anseye kòmandman lèzòm kòm doktrin” (Matye 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.
“Lè Jezi te kòmanse ministè piblik Li a, Li te pirifye Tanp lan anba pwofanasyon sakrilèj li te sibi a. Pami dènye zak ministè Li a te gen dezyèm pirifikasyon Tanp lan. Konsa tou, nan dènye travay la pou avètisman mond lan, de apèl diferan yo adrese bay legliz yo. Mesaj dezyèm zanj lan se: ‘Babilòn tonbe, li tonbe, gwo vil sa a, paske li fè tout nasyon yo bwè diven kòlè fònikasyon li a’ (Revelation 14:8). Epi, nan gwo rèl mesaj twazyèm zanj lan, yo tande yon vwa soti nan syèl la k ap di: ‘Soti ladan li, pèp mwen an, pou nou pa patisipe nan peche li yo, epi pou nou pa resevwa nan kalamite li yo. Paske peche li yo rive jis nan syèl la, e Bondye sonje inikite li yo’ (Revelation 18:4, 5).” Selected Messages, liv 2, 118.
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.
Zanj vanyan an te desann nan akonplisman Revelasyon chapit dizwit la, lè gwo bilding Vil New York yo te tonbe nan dat 11 septanm 2001, avèk rive “van lès” Islam lan. Lè sa a, li rele “ak yon gwo vwa pisan, li di: Gran Babilòn tonbe, li tonbe, e li vin tounen kay demon yo.” Epi apre sa, nan vèsè kat, yon lòt vwa “tande soti nan syèl la, k ap di: ‘Soti ladan li, pèp mwen an.’” De vwa sa yo se “de apèl diferan ki fèt bay legliz yo.” De legliz diferan Bondye yo nan dènye jou yo idantifye kòm san karannkat mil yo ak gwo foul la.
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).
Peryòd tès pou san karant-kat mil yo kòmanse ak Islam nan twazyèm Malè a, ke Ezayi idantifye kòm “jou van lès la.” Peryòd tès sa a fini ak lwa dimanch ki pral vini talè a Ozetazini ansanm ak aplikasyon mak bèt la. Bèt la se wa nò kontrefè a, tèt Babilòn modèn nan. Babilòn se lyon an nan Danyèl chapit sèt, epi pwofèt dezobeyisan ki soti Jida a, ki reprezante Advantis Lawodise a, mouri nan peryòd ki kòmanse ak “bourik” Islam nan (11 septanm 2001), epi ki fini ak “lyon an,” (Babilòn modèn).
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”.
Nan peryòd tan ki reprezante kòm “tonm” pwofèt dezobeyisan an nan Advantis Laodiseyen an, yo mezire lapli ta a, pandan yon apèl diferan fèt bay legliz san karannkat mil yo. Lè peryòd sa a fini, nan “lè” “gwo tranblemanntè” a, ki reprezante lwa dimanch Ozetazini an, peryòd dezyèm vwa Revelasyon dizwit la rive avèk aplikasyon mak bèt la, ki se mak wa nò a. Anmenmtan, yo sèvi ak Islam twazyèm Malè a pou pote yon jijman pwogresif k ap ogmante sou yon mond aposta. Mesaj “bandwòl” san karannkat mil yo pwoklame pandan dezyèm apèl diferan sa a bay legliz “gwo foul moun” nan idantifye “mak” “wa nò a”, ansanm ak wòl Islam twazyèm Malè a, ki reprezante kòm “pitit lès yo”.
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.
Mesaj ki fè pouvwa papal la fache anpil nan vèsè karant-kat nan Danyèl chapit onz la, epi mesaj ki lanse dènye masak san pap la, reprezante kòm “nouvèl ki soti nan lès la” (Islam) ak “nò a” (mak bèt la). Nan peryòd sa a, menm jan ak peryòd anvan an, Islam ki se “van lès la” pote jijman sou Etazini pou kòmanse peryòd la, epi peryòd la fini lè wa nò a rive nan fen li, “ant lanmè yo ak bèl mòn sen an”, nan vale Megido a ak mòn Kamèl la.
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”.
Peryòd jijman Babilòn modèn nan, ki reprezante kabann lanmò li (tonbo li), kòmanse ak senbòl lès la epi li fini ak senbòl nò a, menm jan kabann lanmò pwofèt Laodise dezobeyisan an te fini nan premye apèl distenk bay legliz yo. Tonbo a (kabann lanmò a) kote tou de pwofèt manti Betèl la ak pwofèt dezobeyisan Jida a antere a, reprezante ant yon “bourik” ak yon “lyon”.
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.
Éli reprezante pèp Bondye a nan dènye jou yo, ki te jwenn tèt yo fas ak yon lènmi twa fwa, reprezante pa Akab, Jezabèl, ak pwofèt Jezabèl yo. Jezabèl se senbòl pouvwa papal la nan katriyèm legliz Tiyatir la, epi pwofèt li yo sou Kamèl te reprezante pa pwofèt Baal yo ak prèt estati yo. Baal reprezante yon divinite gason, epi prèt estati yo te reprezante Astarte, yon divinite fi; konsa, fo pwofèt Jezabèl yo te konpoze de gason ak fi, sa ki reprezante konbinezon Legliz ak Leta ki reprezante pa imaj bèt la nan liv Revelasyon an.
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.
Se Etazini ki premye leve yon imaj bèt la Ozetazini, epi apre sa nan lemonn, e se Etazini ki fo pwofèt la nan inyon an twa fwa. Akab, wa dis tribi yo, reprezante dis wa yo nan Revelasyon disèt, sa vle di dragon an, epi Jezabèl se bèt la. Eli te nan konfwontasyon ak inyon an twa fwa nan Babilòn Modèn nan, sou Mòn Kamèl, kote pwostitye Babilòn nan rive nan finisman li san pesonn pou ede li. Aplikasyon trip Eli a reprezante konfwontasyon ekstèn yo mennen kont pèp Bondye a nan dènye jou yo, epi Eli reprezante pwofèt la ki nan konfwontasyon dirèk ak twa pouvwa sa yo.
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.
Yon eleman enpòtan nan istwa Eli a se “lapli” a, ki reprezante dènye lapli a yo vide pandan istwa konfwontasyon an. Nan peryòd k ap mennen rive nan konfwontasyon sou Mòn Kamèl la, Eli te deklare klèman pa t ap gen lapli, eksepte selon pawòl li. Peryòd ki mennen rive nan “è” jijman Jezabèl la se peryòd ki reprezante pa premye “vwa” distenk yo te bay legliz yo. “Vwa” sa a te rive 11 septanm 2001, e nan peryòd sa a, “lapli” a te sèlman “mezire”; epi nan peryòd sa a, te gen de mesaj dènye lapli konpetitè ki te enplike nan deba Abakik la. Youn se te mesaj kontrefè kriye pou Tamouz la, ki te reprezante yon “mesaj lapè ak sekirite”, epi lòt la se te vrè mesaj twazyèm Malè Islam nan.
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.
Vrè mesaj “lapli dènye a” te baze sou wòl Islam nan twazyèm Malè a. Mesaj sa a te pran nesans nan yon sèl sous (ki te Future for America), epi de mesaj yo te lite youn ak lòt pou sipremasi jiskaske listwa te konfime validite vrè mesaj la, epi li te konfime tou foli yon mesaj “lapè ak sekirite” nan yon tan tankou sa a.
“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.
“Pwofesi Danyèl yo ak sa Jan yo dwe konprann. Yo entèprete youn lòt. Yo bay mond lan verite ke chak moun ta dwe konprann. Pwofesi sa yo dwe sèvi kòm temwen nan mond lan. Pa mwayen akonplisman yo nan dènye jou sa yo, y ap esplike tèt yo.” 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.
Premye akonplisman Eli a nan aplikasyon trip Eli a, se dezyèm Eli a ki konfime li, epi Jezi te idantifye dezyèm Eli sa a kòm Jan Batis. Ansanm, de temwen sa yo etabli twazyèm Eli a.
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.
Epi pandan yo t ap ale, Jezi kòmanse pale ak foul moun yo konsènan Jan: Kisa nou te soti al wè nan dezè a? Yon wozo van ap souke? Men kisa nou te soti al wè? Yon nonm abiye ak rad delika? Gade byen, moun ki mete rad delika rete nan kay wa yo. Men kisa nou te soti al wè? Yon pwofèt? Wi, mwen di nou sa, e plis pase yon pwofèt. Paske se li menm yo te ekri sa sou li: Men mwen voye mesaje mwen devan figi ou, ki pral pare chemen ou devan ou. Anverite mwen di nou, pami tout moun fanm fè pitit, pa t leve yon pi gran pase Jan Batis; men sepandan, sila ki pi piti nan wayòm syèl la pi gran pase li. E depi nan jou Jan Batis yo jouk kounye a, wayòm syèl la ap sibi vyolans, e moun vyolan yo pran li pa fòs. Paske tout pwofèt yo ansanm ak lalwa te pwofetize jouk rive sou Jan. E si nou vle resevwa sa, se Eli sa a ki te gen pou vini an. Moun ki gen zòrèy pou tande, se pou l tande. Matye 11:7–15.
We will continue this study in the next article.
Nou pral kontinye etid sa a nan atik kap vini an.
“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.
“Jodi a, nan lespri ak pouvwa Eli ak Janbatis, mesaje Bondye chwazi yo ap rele atansyon yon mond ki anba jijman sou evènman solanèl ki pral rive talè konsa an rapò ak dènye lè tan gras la ak aparisyon Kris Jezi kòm Wa tout wa yo ak Seyè tout seyè yo. Talè konsa, chak moun pral jije pou zak li te fè nan kò a. Lè jijman Bondye a rive, e sou manm legliz Li a sou latè a poze responsablite solanèl pou bay avètisman a moun ki kanpe, kòm si se te, sou bòdi menm destriksyon etènèl la. Pou chak èt imen toupatou sou latè ki va pran konsiderasyon sa, yo dwe fè prensip ki an kestyon yo parèt klè nan gwo konfli k ap dewoule a, prensip sou yo pandye desten tout limanite.”
“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.
“Nan dènye lè pwobasyon sa yo pou pitit lèzòm yo, lè sò chak nanm pral byento deside pou tout tan, Senyè syèl la ak tè a ap tann pou legliz Li a leve pou antre nan aksyon tankou li pa t janm fè anvan. Moun ki te vin lib nan Kris grasa konesans verite presye a, Senyè Jezi konsidere yo kòm eli pa Li yo, moun Li favorize plis pase tout lòt pèp sou latè; epi Li ap konte sou yo pou yo fè lwanj Sila a parèt, li menm ki te rele yo soti nan fènwa pou antre nan limyè mèvèy Li a. Benediksyon yo, ki distribye avèk anpil jenerozite, dwe kominike bay lòt moun. Bon nouvèl delivrans lan dwe ale jwenn tout nasyon, tout fanmi, tout lang, ak tout pèp.”
“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.
“Nan vizyon pwofèt yo nan tan lontan yo, Seyè laglwa a te parèt kòm Sila a ki bay legliz Li a yon limyè espesyal nan jou fènwa ak enkredilite ki vini anvan dezyèm vini Li a. Kòm Solèy Jistis la, Li te gen pou leve sou legliz Li a, ‘ak gerizon anba zèl li yo.’ Malachi 4:2. Epi, soti nan chak vrè disip, te gen pou gaye yon enfliyans pou lavi, kouraj, asistans, ak vrè gerizon.”
“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.
“Vini Kris la pral fèt nan peryòd ki pi fènwa nan listwa tè sa a. Jou Noe ak jou Lòt yo dekri kondisyon lemonn nan jis anvan vini Pitit lòm nan. Ekriti Sen yo, pandan y ap montre davans sou tan sa a, deklare ke Satan ap aji ak tout pisans epi ‘ak tout sediksyon lenjistis.’ 2 Thessaloniciens 2:9, 10. Aksyon li a parèt aklè nan fènwa k ap ogmante rapidman an, nan erè yo ki anpil anpil, erezi yo, ak delizyon jou dènye sa yo. Se pa sèlman Satan ap mennen lemonn an ann kaptivite, men twonpri li yo ap fèmanté legliz ki deklare yo se legliz Senyè nou Jezi Kris la. Gwo apostazi a pral devlope pou l tounen yon fènwa pwofon tankou minwi. Pou pèp Bondye a, sa pral yon nuit eprèv, yon nuit dlo nan je, yon nuit pèsekisyon poutèt laverite. Men soti nan nuit fènwa sa a, limyè Bondye a pral briye.” Prophets and Kings, 716, 717.