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.
Aplikasyon trip Eli a reprezante eleman ekstèn Eli nan dènye jou yo. Eli reprezante yon sèl moun, men li reprezante tou yon mouvman pèp. Mouvman pèp ki ini ak mesaje Eli a soti nan kondisyon ak eksperyans Laodise a reprezante.
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.
Epi Eli te vin bò kote tout pèp la, li di: Jiska kilè n ap bwete ant de panse? Si Seyè a se Bondye, swiv li; men si se Baal, swiv li. E pèp la pa t reponn li yon sèl mo. Lè sa a Eli di pèp la: Se mwen menm sèl ki rete kòm pwofèt Seyè a; men pwofèt Baal yo se katsan senkant mesye. 1 Wa 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.
Kit li te ye nan mouvman premye oswa twazyèm zanj lan, moun ki te mete tèt yo ansanm ak mesaje peryòd sa a te swa retire nan istwa legliz Sardis la reprezante a, oswa nan istwa legliz Laodise a. Chak nan de legliz sa yo reprezante pa kestyon Eli a, konsènan konbyen tan pèp la va bwete ant de opinyon. De opinyon ant ki yo bwete yo reprezante pa “deba” Abakouk la. “Deba” ki nan Abakouk chapit de a, se yon deba ant swa metodoloji ki kòrèk oswa metodoloji ki pa kòrèk. Pèp ki egziste lè tan deba a rive, kit se nan istwa Millerit la oswa nan istwa dènye jou yo, pa sèten si yo dwe desann sou kloti a; e, si yo dwe fè sa, yo pa sèten sou ki bò kloti a yo ta dwe desann. Se poutèt sa, yo pa reponn yon sèl mo.
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.
Seyè a te òdone yon tès nan istwa premye zanj lan ak nan istwa twazyèm zanj lan, ki t ap fè parèt si se youn nan de pozisyon ki nan deba a—sa ki reprezante pa metodoloji teyolojik Pwotestan aposta a—oswa metodoloji règ Miller yo pou entèpretasyon pwofetik, ansanm ak règ Future for America te adopte yo, ki te vrè mesaj lapli ta a. Tès Mòn Kamèl la, ki gen pou kòmanse nan lwa dimanch ki prèt pou vini an Ozetazini, mande pou Bondye idantifye kiyès ki mesaje reprezantan Li a, menm jan Li te fè sa ak Eli epi nan istwa Millerit la nan 1844. Menm jan ak Eli, ak sila yo ki t ap gade men ki pa t vle pran pozisyon, metodoloji a te konfime e li va konfime pa akonplisman prediksyon piblik yo.
“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 Dànyèl ak Jan yo dwe konprann. Yo entèprete youn lòt. Yo bay lemonn verite ke chak moun dwe konprann. Pwofesi sa yo dwe sèvi kòm temwen nan lemonn. Pa akonplisman yo nan dènye jou sa yo, yo pral esplike tèt yo.” 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.
Lè dife a te desann epi li te boule nèt ofrann Eli a, Bondye t ap konfime devan sila yo ki t ap gade an silans ke Eli te reprezantan pa Li; men lè sa a, li te deja twò ta pou Akab, Jezabèl ak fo pwofèt li yo. Sa te rive tou anvan 22 Oktòb 1844 nan istwa Milerit la, epi sa pral rive ankò anvan lwa dimanch ki pral vini byento a, ki prefigure pa 22 Oktòb 1844. Malerezman, moun ki tann jiskaske evènman sa a rive pou yo deside, pa defo yo pral deja deside sou move bò kestyon an. Chwa mesaje Eli a dwe vini anvan konfwontasyon li avèk Akab, Jezabèl ak fo pwofèt li yo. Apre konfimasyon an te akonpli lè dife a te boule ofrann Eli a, Eli te touye fo pwofèt yo.
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.
Pwofèt fo a se sizyèm wayòm pwofesi biblik la, e li fini ren li kòm sizyèm wayòm nan lè lwa dimanch k ap vini talè a rive, ki se kote Eli te touye pwofèt fo yo. Apre sa, gwo lapli a te kòmanse vide nèt. Nan istwa Millerit la, mesaje a ak mesaj li a te idantifye an kontrast ak sila yo ki, nan kontèks la, te kòmanse akonpli wòl yo kòm Pwotestantis aposta a (ki se pwofèt fo a nan temwayaj Eli a), epi kòm youn nan twa pouvwa ki mennen mond lan rive nan Amagedòn. Bondye te òdone pou, apre 22 oktòb 1844, mouvman pwofetik vre ki te fèk idantifye a ta fini travay Li sou tè a; men mouvman an te tranzisyone antre nan Lawodise, epi yon ti tan apre sa li te sispann vin yon “mouvman”, paske li te vin yon Legliz legalman rekonèt.
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.
Avèk eleman sa yo konsènan premye Eli a nan lespri nou, nou pral kounye a egzamine karakteristik pwofetik dezyèm Eli a, avèk objektif 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.
Gade, m ap voye ba nou Eli, pwofèt la, anvan gran jou Senyè a rive, jou ki fè moun tranble anpil la. L ap fè kè papa yo tounen vin jwenn pitit yo, epi kè pitit yo tounen vin jwenn papa yo, pou m pa vini frape tè a ak yon madichon. Malachi 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.
Malgre Jezi te idantifye Jan kòm Eli ki te gen pou vini an, Jan pa t akonpli nèt tout eleman prediksyon konsènan Eli ki te gen pou vini an; paske twazyèm ak dènye Eli a vini anvan gwo e redoutab jou Seyè a, ki se tan Sèt Dènye Kalamite yo, ki fini avèk Dezyèm Vini Kris la. Men, Jan te kanmenm dezyèm Eli a, e temwayaj li ansanm ak premye Eli a idantifye epi tabli twazyèm ak dènye Eli a.
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.
Menm jan Eli te konfwonte yon reprezantasyon twa fwa nan dragon, bèt la ak fo pwofèt Babilòn modèn nan, konsa tou Jan te konfwonte yon otorite women (Ewòd), yon fanm enpi (Ewodyad) ak pitit fi li a (Salome). Mòn Kamèl te yon tip 22 oktòb 1844, ki, pa konsekans, reprezante lwa dimanch lan Ozetazini. Nan kriz lwa dimanch lan, inyon twa fwa a vin tabli.
“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.
"Pa dekrè ki fè fòse enstitisyon Papote a an vyolasyon lalwa Bondye a, nasyon nou an ap separe tèt li nèt ak jistis. Lè Pwotestantis ap lonje men li lòt bò gwo twou a pou l pran men pouvwa Wòm nan, lè li va rive lòt bò abis la pou l bay Espirityalis lanmen, lè, anba enfliyans inyon twa fwa sa a, peyi nou an va rejte tout prensip Konstitisyon li kòm yon gouvènman pwotestan ak repibliken, epi l va pran dispozisyon pou pwopagasyon manti ak desepsyon papal yo, lè sa a nou ka konnen lè a rive pou travay mèvèy Satan an, e ke lafen an toupre." Testimonies, volim 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.
Nan istwa Ewòd la, nou jwenn ke antanke yon reprezantan Wòm payen an, li se yon reprezantan “dis wa” Wòm payen an, epi konsa li senbolize dis wa yo nan Revelasyon disèt ki bay wayòm pa yo bay jennès la pou yon sèl èdtan. Ewòd te gen kòm tip Ahab. Toulede te nan maryaj ki te ilegal. Ahab, ki te soti ann Izrayèl, te entèdi pou l marye ak yon fanm ki pa t yon fanm izrayelit, epi Ewòd te pran madanm frè li pou l marye avè l. Fònikasyon jennès Tir ak Babilòn nan ak wa latè yo reprezante pa relasyon ilegal Ahab ak Ewòd te genyen avèk Jezabèl ak Ewodyad.
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”.
Konfwontasyon ki te fèt sou Mòn Kàmèl avèk Akab la, te reprezante kòm yon selebrasyon anivèsè nesans pou Ewòd. Lè lwa dimanch lan rive, Etazini sispann vin sizyèm wayòm pwofesi biblik la, epi dis wa yo vin setyèm wayòm nan. Nan anivèsè nesans yo kòm setyèm wayòm nan, Ewòd, pandan yon fèt bweson kote li sou, dakò bay Salomé, pitit fi Ewodyad la, jiska mwatye nan wayòm li an. Dis wa yo dakò bay bèt la wayòm pa yo a, epi yo fè sa paske fo pwofèt la (Etazini) twonpe yo e, espirityèlman, yo “sou”.
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).
Sou mòn Kamèl, fo pwofèt yo te danse tout jounen an nan yon tantativ pou twonpe, e nan fèt anivèsè Ewòd la, Salome, pitit fi Ewodyad la, te fè yon dans pou twonpe wa a ki te sou. Lè li te fè sa, pitit fi Ewodyad la te asire otorite Akab la pou touye Jan Batis la. Nan lwa dimanch Ozetazini, Ozetazini pral twonpe lemonn antye pou l aksepte yon imaj bèt la sou echèl mondyal, ki konpoze de yon wayòm ki mwatye atizana legliz epi mwatye atizana leta. Twonpri lemonn lan pa Ozetazini, ki se fo pwofèt inyon an twa fwa, te deja prefigire pa dans pwofèt Jezabèl yo ak pitit fi Jezabèl la (Salome), paske Jezabèl se Katolis la epi Pwotestantis aposta a se pitit fi li yo (tankou 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.
Pèsekisyon an kòmanse nan lwa dimanch k ap vini byento a, ki enplike lanmò, jan sa reprezante pa tèt dezyèm Eli a yo retire epi yo mete l nan yon panye pou papasi a, ki reprezante pa Ewodyad. Nan moman sa a, blesi mòtèl papasi a geri nèt; li pa bliye ankò, epi lapli ta a vide san mezi, pandan drapo san-katreven-kat mil yo leve anlè. Nan moman sa a, Islam twazyèm Malè a frape, epi jijman pwogresif gwo pwostitiye ki chita sou anpil dlo yo kòmanse. Jijman li double.
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.
Apre sa, mwen tande yon lòt vwa soti nan syèl la, ki t ap di: Soti ladan li, pèp mwen an, pou nou pa patisipe nan peche li yo, e pou nou pa resevwa nan kalamite li yo. Paske peche li yo rive jouk nan syèl la, e Bondye sonje inikite li yo. Rekonpanse li menm jan li te rekonpanse nou, epi ba li doub dapre zèv li yo: nan gode li te plen an, plen pou li doub. Revelasyon 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.
Jijman li double, paske li pa t ankò jije pou asasina li te akonpli pandan Mwayennaj Fènwa yo, depi ane 538 rive jouk 1798. Nan senkyèm so a, sila yo papote a te touye yo prezante senbolikman anba lotèl la, y ap mande ki lè Bondye pral jije jennès Wòm nan; epi yo di yo pou yo repoze nan tonm yo jiskaske yon dezyèm gwoup mati, ki gen pou yo touye menm jan yo menm yo te touye a, fin ranpli. Lè jijman li vini, li double, paske li va touye pèp fidèl Bondye a de fwa.
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.
Epi lè li te louvri senkyèm so a, mwen wè anba lotèl la nanm moun yo te touye poutèt pawòl Bondye a, ak poutèt temwayaj yo te kenbe a. Epi yo rele ak yon gwo vwa, yo di: Jiska kilè, O Mèt, ki sen e ki veritab, ou p ap jije ni tire revanj pou san nou sou moun ki rete sou tè a? Epi yo te bay chak ladan yo yon gwo rad blan; epi yo te di yo pou yo repoze yo toujou pandan yon ti tan ankò, jiskaske sèvitè parèy yo tou ak frè yo, ki gen pou yo touye menm jan ak yo, ta rive nan kantite yo dwe a. Revelasyon 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.
Sè White situe le passage des martyrs du cinquième sceau au niveau 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, au moment où les dix rois s’accordent pour donner leur septième royaume au huitième royaume, lequel est issu 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.
“Lè senkyèm sele a te louvri, Jan Revelatè a, nan vizyon, te wè anba lotèl la gwoup moun ki te mouri pou Pawòl Bondye a ak temwayaj Jezikri a. Apre sa te vini sèn ki dekri nan dizwityèm chapit Revelasyon an, lè yo rele sila yo ki fidèl e verite yo soti nan Babilòn. [Revelation 18:1–5, quoted.]” Manuscript Releases, volim 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.
Moun ki soti nan Babilòn fòme dezyèm gwoup mati yo ke papote a touye, menm jan Ewodyad te fè sa ak dezyèm Eli a. Sè White mete senkyèm sele a tou nan ouvèti dènye sele a.
“‘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.
“‘Epi lè li te louvri senkyèm so a, mwen wè anba lotèl la nanm sila yo yo te touye poutèt pawòl Bondye a, ak poutèt temwayaj yo te kenbe a; epi yo te rele ak yon gwo vwa, yo t ap di: Jiska kilè, O Seyè, Sen e Vre, ou p ap jije ni vanje san nou sou moun ki rete sou tè a? E yo te bay chak ladan yo rad blan [Yo te deklare yo pwòp e sen]; epi yo te di yo pou yo repoze yo ankò yon ti tan, jiskaske konpayon yo nan sèvis la ak frè yo tou, ki ta dwe mouri tankou yo menm, ta fin rive nan kantite yo’ [Revelasyon 6:9–11]. Men sèn yo te prezante Jan yo pa t reyalite aktyèl, men sa ki t ap gen pou rive nan yon peryòd tan nan lavni.
“Revelation 8:1–4 quoted.” Manuscript Releases, volume 20, 197.
« Apocalypse 8:1–4 cité. » Manuscript Releases, volume 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.
Lapriyè moun pap la te fè touye pandan Mwayennaj Fènwa yo “vin chonje” pandan ouvèti “setyèm sele” a, sa ki idantifye ke “setyèm sele” a ouvri nan lwa dimanch ki prèt pou vini an, paske se la Bondye sonje inikite li yo.
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.
Epi mwen tande yon lòt vwa soti nan syèl la, ki t ap di: Soti ladan li, pèp mwen an, pou nou pa patisipe nan peche li yo, e pou nou pa resevwa nan flewo li yo. Paske peche li yo rive jouk nan syèl la, e Bondye sonje inikite li yo. Rann li menm jan li te rann nou an, e ba li doub dapre zèv li yo: nan gode li te plen an, plen pou li doub. Revelasyon 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.
Premye Eli a temwaye sou konfwontasyon ki fèt ant san karant-kat mil yo ak inyon trip la ki mennen mond lan nan Amagedon nan dènye jou yo. Dezyèm Eli a (Jan Batis), repete epi elaji temwayaj premye Eli a, epi ansanm (liy sou liy), yo idantifye epi etabli karakteristik pwofetik twazyèm ak dènye Eli a. Twazyèm Eli a reprezante pa yon Eli kòmansman (Miller), ak yon Eli 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.
«Bondye bay mesaj Revelasyon 14 yo plas pa yo nan liy pwofesi a, epi travay yo pa dwe sispann jouk nan fen istwa tè sa a. Mesaj premye ak dezyèm zanj lan toujou verite pou tan sa a, epi yo dwe mache an paralèl ak sa ki swiv la.» 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.
Twazyèm Eli a pote siyati Alfa ak Omega, paske li reprezante yon Eli kòmansman ak yon Eli fen. Ni premye Eli a ni dènye Eli a reprezante yon mouvman, swa mouvman premye zanj la oswa twazyèm zanj la nan Revelasyon katòz.
“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.
“Travay Jan Batis la, ansanm ak travay sila yo ki, nan dènye jou yo, soti nan lespri ak pouvwa Eli pou reveye pèp la soti nan endiferans yo, se menm travay la sou anpil pwen. Travay li a se yon tip travay ki dwe fèt nan epòk sa a. Kris la gen pou l vini yon dezyèm fwa pou jije mond lan avèk jistis. Mesaje Bondye yo ki pote dènye mesaj avètisman ki dwe bay mond lan, dwe prepare chemen an pou dezyèm avènman Kris la, menm jan Jan te prepare chemen an pou premye avènman li. Nan travay preparatwa sa a, ‘chak fon pral leve byen wo, epi chak mòn pral bese byen ba; sa ki tòde yo pral vin dwat, epi kote ki rèd yo pral vin plat,’ paske listwa gen pou l repete tèt li, e yon lòt fwa ankò, ‘glwa Seyè a pral parèt, epi tout chè pral wè l ansanm; paske bouch Seyè a pale li.’” Southern Watchman, 21 Mas 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.
Aplikasyon trip Eli a reprezante konfwontasyon ant Eli ak mouvman ki asosye avèk Eli a, ansanm ak inyon twa fwa Babilòn Modèn nan. Sa gen yon relasyon sere ak aplikasyon trip mesaje ki prepare chemen an pou Mesaje Alyans lan, men liy sa a reprezante dinamik entèn mouvman an ak mesaje a. Nan toude aplikasyon trip yo, twazyèm ak dènye akonplisman mesaje a ak mouvman an reprezante pa Alfa ak Omega, kòm sa ki reprezante yon akonplisman kòmansman ak yon akonplisman final.
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.
Twazyèm e dènye Eli a reprezante mouvman twazyèm zanj lan, ki se mouvman san karannkat mil yo, ki va leve kòm yon drapo pou rele gwo foul la soti Babilòn lè lè gwo tranblemanntè Revelasyon onz la rive. Anvan lè sa a, mesaje a ak mouvman an pral idantifye an kontrast ak mouvman kontrefè a, ki prezante yon mesaj kontrefè lapli ta a sou lapè ak sekirite.
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.
Distenksyon ki genyen ant vrè mesaj la ak fo mesaj la, ansanm ak vrè mesaje a ak fo mesaje a, dwe rekonèt pa akonplisman mesaj la. Atik sa yo te kòmanse nan fen mwa Jiyè 2023, epi byen anvan masak 7 Oktòb la, atik yo t ap idantifye ke vrè mesaj lapli ta a idantifye Islam twazyèm Malè a, e ke mesaj la te kòmanse 11 Septanm 2001. Atik yo te idantifye ke facheman nasyon yo, ki te kòmanse nan epòk sa a selon enspirasyon an, te tankou yon fanm nan tranche; se poutèt sa, facheman an ansanm ak twoub yo te lage sou planèt tè a t ap kontinye vin pi grav jiskaske tan gras la fèmen.
We will continue the study in our next article.
Nou pral kontinye etid la nan pwochen atik nou an.
“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 si pèp Bondye a te gen yon sans sou destriksyon k ap pwoche pou dè milye vil, ki kounye a prèske lage nèt nan idolatri! Men anpil nan moun ki ta dwe ap pwoklame verite a ap akize ak kondane frè yo. Lè pouvwa konvètisan Bondye a vini sou lespri yo, pral gen yon chanjman byen make. Lèzòm p ap gen okenn tandans pou kritike ak kraze. Yo p ap pran yon pozisyon ki anpeche limyè a klere sou lemonn. Kritik yo, akizasyon yo, pral sispann. Pisans lènmi an ap rasanble pou lagè. Gwo konfli sevè yo devan nou. Rete kole ansanm, frè m ak sè m yo, rete kole ansanm. Mare tèt nou ak Kris la. ‘Pa di: Yon konplo,... ni nou pa bezwen pè sa yo pè a, ni nou pa bezwen tranble. Se SENYÈ ki gen tout lame yo nou dwe konsidere kòm sen; se li menm ki pou laperèz nou, se li menm ki pou fè nou tranble. Epi li pral tounen yon sanktyè; men tou yon wòch ki fè moun bite ak yon wòch ofans pou toude kay Izrayèl yo, yon pyèj ak yon filè pou moun ki rete lavil Jerizalèm yo. Anpil nan yo pral bite, yo pral tonbe, yo pral kraze, yo pral pran nan pyèj, epi yo pral kaptire.’”
“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.
“Lemonn nan se yon teyat. Aktè yo, sa vle di abitan li yo, ap pare pou yo jwe wòl pa yo nan dènye gwo dram nan. Yo pa wè Bondye ankò. Pami gwo mas limanite yo pa gen okenn inite, eksepte lè moun mete tèt yo ansanm pou reyalize objektif egoyis pa yo. Bondye ap gade. Desen li yo konsènan sijè rebèl li yo ap akonpli. Yo pa t lage lemonn nan nan men lèzòm, byenke Bondye ap pèmèt eleman konfizyon ak dezòd yo domine pandan yon tan. Gen yon pouvwa ki soti anba k ap travay pou mennen dènye gwo sèn yo nan dram nan rive,—Satan k ap vini tankou Kris, epi k ap aji ak tout sediksyon enjistis la nan mitan moun k ap mare tèt yo ansanm nan sosyete sekrè yo. Moun k ap lage tèt yo bay pasyon pou fè konfederasyon yo ap reyalize plan lènmi an. Kòz la ap suiv pa efè a.”
“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.
“Transgression” prèske rive nan limit li. Konfizyon ranpli mond lan, epi yon gwo laterè pral byento vini sou lèzòm. Fen an trè pre. Nou menm ki konnen verite a ta dwe ap prepare nou pou sa ki pral byento eklate sou mond lan kòm yon sipriz akablan.” Review and Herald, 10 septanm 1903.