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.
Ny fampiharana in-telo an’i Elia dia maneho ireo singa ivelany amin’ilay Elia amin’ny andro farany. Elia dia maneho olona iray, nefa koa hetsiky ny vahoaka. Ny hetsiky ny vahoaka izay miara-miray amin’ilay iraka, Elia, dia avoaka hiala amin’ny toe-javatra sy fanandramana asehon’i Laodikia.
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.
Ary i Elia nanatona ny vahoaka rehetra ka nanao hoe: Mandra-pahoviana no handeha mihozongozona eo anelanelan’ny hevitra roa ianareo? Raha Jehovah no Andriamanitra, dia manaraha Azy; fa raha Bala kosa, dia manaraha azy. Ary tsy namaly azy teny akory ny vahoaka. Dia hoy Elia tamin’ny vahoaka: Izaho, dia izaho irery ihany, no sisa mpaminanin’i Jehovah; fa ny mpaminanin’i Bala dia efa-dahy sy dimampolo amby efatra-jato. 1 Mpanjaka 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.
Na tao anatin’ny hetsiky ny anjely voalohany na ny anjely fahatelo, ireo izay niombona tamin’ny iraky ny vanim-potoana dia nesorina hiala amin’ny tantara asehon’ny fiangonan’i Sardisy na ny fiangonan’i Laodikia. Samy asehon’ny fanontanian’i Elia avy ireo fiangonana ireo, momba izay haharetan’ny vahoaka hiato eo anelanelan’ny hevitra roa. Ireo hevitra roa iatoany dia asehon’ny “ady hevitra” ao amin’i Habakoka. Ny “ady hevitra” ao amin’ny Habakoka toko faharoa dia ady hevitra eo amin’ny fomba fiasa marina na ny fomba fiasa diso. Ny olona velona amin’ny fotoana ahatongavan’ny fotoanan’io ady hevitra io, na ao amin’ny tantaran’ny Millerita na ireo ao amin’ny tantaran’ny andro farany, dia misalasala raha hiala eo ambonin’ny fefy, ary raha izany, dia mbola misalasala koa izy ireo hoe amin’ny ilany iza amin’ny fefy no hidinany. Koa izany no tsy amaliany teny akory.
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.
Ny Tompo dia nametra-panadinana teo amin’ny tantaran’ny anjely voalohany sy teo amin’ny tantaran’ny anjely fahatelo, izay hampiseho raha ny lafiny iray amin’ny adihevitra, asehon’ny fomba fiasa ara-teolojikan’ny Protestanta nihemotra, na ny fomba fiasan’ny fitsipik’i Miller momba ny fandikana faminaniana, anisan’izany ny fitsipika noraisin’ny Future for America, no tena hafatry ny ranonorana farany. Ny fitsapana tao an-Tendrombohitra Karmela, izay hanomboka amin’ny lalàn’ny Alahady izay ho avy tsy ho ela any Etazonia, dia mitaky ny hamantaràn’Andriamanitra izay iraka solontenany, tahaka ny nataony tamin’i Elia sy tao amin’ny tantaran’ny Millerita tamin’ny 1844. Tahaka an’i Elia sy ireo izay nijery nefa tsy nety nandray toerana, ny fomba fiasa dia nohamafisina ary mbola hohamafisin’ny fahatanterahan’ny faminaniana natao ampahibemaso.
“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.
“Ny faminanian’i Daniela sy i Jaona dia tokony ho takarina. Mifampanazava izy ireo. Omeny izao tontolo izao ireo fahamarinana izay tokony ho takatry ny olona rehetra. Ireo faminaniana ireo dia natao ho vavolombelona eto amin’izao tontolo izao. Amin’ny fahatanterahany amin’izao andro farany izao dia hanazava ny tenany izy ireo.” 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.
Rehefa nidina ka nandoro ny fanatitr’i Elia ny afo, dia nanamafy tamin’ireo izay nijery mangina Andriamanitra fa Elia no solontenany; nefa tamin’izay fotoana izay dia efa tara loatra ho an’i Ahaba sy Jezebela ary ny mpaminany sandokany izany. Nitranga mialoha ny 22 Oktobra 1844 koa izany teo amin’ny tantaran’ny Millerita, ary mbola hitranga indray mialoha ny lalàn’ny Alahady izay ho avy tsy ho ela, izay aloky ny 22 Oktobra 1844. Indrisy anefa, ireo izay miandry mandra-pahatongan’izany toe-javatra izany vao hanapa-kevitra, dia efa nanapa-kevitra sahady, amin’ny tsy fisian’ny safidy hafa, teo amin’ny lafiny diso amin’io raharaha io. Ny fifidianana ilay irak’i Elia dia tsy maintsy mialoha ny fifanandrinany amin’i Ahaba sy Jezebela ary ny mpaminany sandokany. Rehefa vita tamin’ny alalan’ny afo nandoro ny fanatitr’i Elia ny fanamafisana, dia novonoin’i Elia ny mpaminany sandoka.
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.
Ny mpaminany sandoka dia ilay fanjakana fahenina ao amin’ny faminanian’ny Baiboly, ary mifarana amin’ny fanjakany amin’ny maha-fanjakana fahenina azy izy amin’ilay lalàn’ny Alahady izay ho avy tsy ho ela, izay toerana namonoan’i Elia ireo mpaminany sandoka. Taorian’izany dia nanomboka ny firotsahan’ny ranonorana tamin’ny fahafenoany. Ao amin’ny tantara Millerita, ilay iraka sy ny hafany dia nofaritana sy fantatra teo anatrehan’ireo izay, tao anatin’izany sehatra izany, dia nanomboka nanatanteraka ny anjara asany amin’ny maha-Protestanta niodina azy (izay ilay mpaminany sandoka ao amin’ny fijoroana vavolombelon’i Elia), ary iray amin’ireo fahefana telo izay mitarika izao tontolo izao ho any Armagedona. Notendren’Andriamanitra fa aorian’ny 22 Oktobra 1844, ilay hetsika ara-paminaniana marina izay vao fantatra dia hamita ny asany eto an-tany, kanefa ilay hetsika dia nivadika ho Laodikia, ary tsy ela taorian’izany dia nitsahatra tsy ho “hetsika” intsony, satria lasa Fiangonana neken’ny lalàna izy.
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.
Miaraka amin’ireo singa ireo momba ilay Elia voalohany ao an-tsaintsika, dia hodinihintsika ankehitriny ny toetra ara-paminaniana momba ilay Elia faharoa, mba hahafantarana sy hampiorenana hoe iza ilay Elia fahatelo amin’ny andro farany. Jesosy no nanondro an’i Jaona Mpanao-batisa ho ilay nahatanteraka ny faminaniana farany ao amin’ny Testamenta Taloha.
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.
Indro, Izaho haniraka an’i Elia mpaminany ho aminareo, dieny tsy mbola tonga ny andron’i Jehovah, izay lehibe sady mahatahotra; ary izy hampody ny fon’ny ray ho amin’ny zanaka, ary ny fon’ny zanaka ho amin’ny rainy, fandrao ho avy Aho ka hamely ny tany amin’ny ozona. Malakia 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.
Na dia nanondro an’i Jaona ho ilay Elia izay ho avy aza Jesosy, dia tsy nahatanteraka tanteraka ny singa rehetra ao amin’ny faminaniana momba ilay Elia ho avy i Jaona; fa ny Elia fahatelo sy farany dia tonga alohan’ny andro lehibe sady mahatahotra an’ny Tompo, izay fotoanan’ny Loza fito farany, ka mifarana amin’ny Fiavian’i Kristy fanindroany. Na dia izany aza, i Jaona no Elia faharoa, ary ny fijoroany vavolombelona, ampiarahina amin’ny an’ilay Elia voalohany, no manondro sy mampiorina ilay Elia fahatelo sy farany.
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.
Tahaka ny niatrehan’i Elia ny fanehoana telo sosona an’ilay dragona sy ny bibidia ary ny mpaminany sandokan’i Babylona maoderina, dia toy izany koa no niatrehan’i Jaona fahefana romana iray (Heroda), vehivavy maloto fitondran-tena (Herodiasy) ary ny zanany vavy (Salome). Ny Tendrombohitra Karmela dia tandindon’ny 22 Oktobra 1844, izay kosa maneho ny lalàna Alahady any Etazonia. Amin’ny fotoan-tsarotry ny lalàna Alahady no ananganana ilay firaisana telo sosona.
“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.
“Amin’ny alàlan’ny didy manery ny fametrahana ny Fanjakana Papaly, ka mandika ny lalàn’Andriamanitra, dia hisaraka tanteraka amin’ny fahamarinana ny firenentsika. Rehefa haninjitra ny tanany hiampita ny hantsana ny Protestantisma mba hihazona ny tanan’ny fahefana romana, rehefa hanatsofoka ny tanany hiampita ny hantsana lalina izy mba hifandray tanana amin’ny Spiritisma, rehefa, eo ambanin’ny herin’ity firaisana telo sosona ity, ny firenentsika dia handà ny foto-kevitra rehetra ao amin’ny Lalàm-panorenany amin’ny maha-fitondrana protestanta sy repoblikana azy, ary hanao fepetra ho amin’ny fanaparitahana ny lainga sy ny famitahana papaly, dia ho fantatsika amin’izany fa tonga ny fotoana hisehoan’ny asa mahagaga ataon’i Satana ary efa akaiky ny farany.” Testimonies, boky faha-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.
Ao amin’ny tantaran’i Heroda, dia hitantsika fa, amin’ny maha-solontenan’i Roma jentilisa azy, dia solontenan’ireo “mpanjaka folo” ao amin’i Roma jentilisa izy, ka noho izany dia maneho ireo mpanjaka folo ao amin’ny Apokalypsy fahafito ambin’ny folo izay manolotra ny fanjakany ho an’ilay vehivavy janga mandritra ny ora iray. I Heroda dia naseho mialoha tamin’ny alalan’i Ahaba. Samy tao anatin’ny fanambadiana tsy ara-dalàna izy roa. Ahaba, izay avy amin’ny Isiraely, dia voarara tsy hanambady vehivavy tsy Isiraelita; ary i Heroda dia naka ny vadin-drahalahiny mba hovadiny. Ny fijangajangan’ilay vehivavy janga avy any Tyro sy Babylona niaraka tamin’ny mpanjakan’ny tany dia asehon’ny fifandraisana tsy ara-dalàn’i Ahaba sy Heroda tamin’i Jezebela sy Herodiasy.
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”.
Ny fifanatrehana teo an-tendrombohitra Karmela niaraka tamin’i Ahaba dia naseho ho toy ny fankalazana ny tsingerintaona nahaterahan’i Heroda. Amin’ny lalàna alahady, i Etazonia dia mitsahatra tsy ho fanjakana fahenina amin’ny faminanian’ny Baiboly, ary ireo mpanjaka folo dia tonga fanjakana fahafito. Amin’ny tsingerintaona nahaterahany amin’ny maha-fanjakana fahafito azy, i Heroda, tao anatin’ny fanasana feno fahamamoana, dia manaiky hanome hatramin’ny antsasaky ny fanjakany an’i Salome, zanakavavin’i Herodiasy. Ireo mpanjaka folo dia manaiky hanome ny fanjakany ho an’ilay bibidia, ary manao izany izy ireo satria voafitaky ny mpaminany sandoka (i Etazonia) ka “mamo” ara-panahy.
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).
Tao an-tendrombohitra Karmela dia nandihy tontolo andro ireo mpaminany sandoka mba hamitahana, ary tamin’ny fanasan’ny tsingerintaona nahaterahan’i Heroda, Salome, zanakavavin’i Herodiasy, dia nanao dihy mba hamitahana ilay mpanjaka mamo. Tamin’ny nanaovany izany dia nahazoan’ny zanakavavin’i Herodiasy ny fahefan’i Ahaba hamonoana an’i Jaona Mpanao-batisa. Amin’ny lalàna alahady any Etazonia, i Etazonia dia hamitaka izao tontolo izao manontolo mba hanaiky sarin’ilay bibidia maneran-tany, izay ahitana fanjakana iray antsasaky ny fitondram-piangonana ary antsasaky ny fitondram-panjakana. Ny famitahan’i Etazonia an’izao tontolo izao, izay mpaminany sandokan’ilay firaisana telo sosona, dia efa naseho mialoha tamin’ny alalan’ny dihin’ireo mpaminanin’i Jezebela sy ny zanakavavin’i Jezebela (Salome); fa i Jezebela dia ny Katolisisma, ary ny Protestantisma nihemotra no zanany vavy (toa an’i 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.
Ny fanenjehana dia manomboka amin’ilay lalàna Alahady ho avy tsy ho ela izay mitondra fahafatesana, araka ny asehon’ny fanesorana ny lohan’ilay Elia faharoa sy ny fametrahana izany tao anaty harona ho an’ny fahefana papaly, izay asehon’i Herodiasy. Amin’izany fotoana izany dia sitrana tanteraka ilay ratra mahafaty nahazo ny fahefana papaly; tsy hadino intsony izy, ary arotsaka tsy misy fetra ny ranonorana farany, raha asandratra ny fanevan’ny iray hetsy sy efatra alina sy efatra arivo. Amin’izany fotoana izany dia mamely ny Silamo amin’ny maha-Loza fahatelo azy, ary manomboka ny fitsarana miandalana an’ilay mpijangajanga lehibe izay mipetraka eo ambonin’ny rano maro. Atao avo roa heny ny fitsarany.
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.
Ary nahareko ny feo iray hafa avy tany an-danitra nanao hoe: Mivoaha avy ao aminy, ry oloko, mba tsy ho mpiombona amin’ny fahotany hianareo, ary mba tsy handray ny lozany. Fa ny fahotany dia efa tafakatra hatrany an-danitra, ary Andriamanitra efa nahatsiaro ny helony. Valio izy tahaka ny namaliany anareo, ary ampio indroa heny araka ny asany; ao amin’ny kapoaka izay namenoany no fenoy ho azy indroa heny. Apokalypsy 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.
Indroa ny fitsarana azy, fa tsy mbola notsaraina izy noho ny famonoana olona izay nataony nandritra ny Vanim-potoana Maizina hatramin’ny taona 538 ka hatramin’ny 1798. Ao amin’ny tombo-kase fahadimy, ireo izay novonoin’ny fahefan’ny papa dia aseho ara-panoharana eo ambanin’ny alitara, manontany hoe rahoviana Andriamanitra no hitsara ilay vehivavy janga avy any Roma; ary lazaina aminy izy ireo mba hiala sasatra ao am-pasana mandra-pahafeno ny isan’ny antokon’olona faharoa amin’ireo maritiora izay hovonoina tahaka ny namonoana azy ireo. Rehefa tonga ny fitsarana azy dia ho indroa izany, satria ho efa namono indroa ny vahoakan’Andriamanitra mahatoky izy.
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.
Ary rehefa nosokafany ny tombo-kase fahadimy, dia hitako teo ambanin’ny alitara ny fanahin’izay novonoina noho ny tenin’Andriamanitra sy noho ny fanambarana izay nohazoniny; ary niantso tamin’ny feo mahery izy, nanao hoe: Mandra-pahoviana, Tompo ô, masina sy marina, no tsy mbola hitsaranao sy hamalianao ny ranay amin’izay monina ambonin’ny tany? Ary samy nomena akanjo fotsy avy izy rehetra; ary voalaza taminy fa mbola hiala sasatra vetivety aloha izy, mandra-pahatanteraky ny isan’ny mpanompo namany koa sy ny rahalahiny, izay hovonoina tahaka azy. Apokalypsy 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.
Nampiditra ny andalan-teny momba ireo maritiora ao amin’ny tombo-kase fahadimy eo amin’ny lalàn’ny Alahady i Rahavavy White, izay iantsoan’Andriamanitra ny andian’ondriny hafa hivoaka avy ao Babylona; izany no fanasan’ny andro nahaterahan’i Heroda, rehefa manaiky hanome ny fanjakany fahafito ho an’ilay fanjakana fahavalo, izay avy amin’ny fito, ireo mpanjaka folo.
“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.
“Rehefa nosokafana ny tombo-kase fahadimy, dia hitan’i Jaona ilay mpanambara, tamin’ny fahitana, teo ambanin’ny alitara, ny antokon’ireo izay novonoina noho ny Tenin’Andriamanitra sy ny filazana an’i Jesosy Kristy. Taorian’izany dia tonga ireo toe-javatra voafaritra ao amin’ny toko fahavalo ambin’ny folo amin’ny Apokalypsy, rehefa antsoina hivoaka avy ao Babylona ireo izay mahatoky sy marina. [Apokalypsy 18:1–5, notononina.]” Manuscript Releases, boky faha-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.
Ireo izay antsoina hivoaka avy ao Babylona no mandrafitra ny andiany faharoa amin’ireo maritiora izay hovonoin’ny fitondram-panjakana papaly, tahaka ny nataon’i Herodias tamin’ilay Elia faharoa. Sister White koa dia mametraka ny tombo-kase fahadimy eo amin’ny fanokafana ny tombo-kase farany.
“‘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.
“‘Ary rehefa novohany ny tombo-kase fahadimy, dia hitako teo ambanin’ny alitara ny fanahin’izay novonoina noho ny tenin’Andriamanitra sy noho ny fanambarana izay nohazoniny; ary niantso tamin’ny feo mahery izy, nanao hoe: Mandra-pahoviana, Tompo ô, Masina sy Marina, no tsy hitsaranao sy hamalianao ny ranay amin’izay monina ambonin’ny tany? Ary samy nomena akanjo fotsy avokoa izy rehetra [Nambara ho madio sy masina izy]; ary nolazaina taminy fa mbola hiala sasatra vetivety ihany izy mandra-pahatanteraky ny isan’ny mpanompo namany koa sy ny rahalahiny, izay hovonoina tahaka azy’ [Apokalypsy 6:9–11]. Eto dia nisy toe-javatra naseho an’i Jaona, tsy izay tena nisy tamin’izany, fa izay mbola hisy amin’ny vanim-potoana iray amin’ny ho avy.
“Revelation 8:1–4 quoted.” Manuscript Releases, volume 20, 197.
«Apokalypsy 8:1–4 nalaina.» 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.
Ny vavak’ireo novonoin’ny fahefam-panjakana papaly nandritra ny Vanim-potoana Maizina dia “tsarovana” mandritra ny fanokafana ny “tombo-kase fahafito”, izay manondro fa ny “tombo-kase fahafito” dia sokafana amin’ilay lalàna alahady ho avy tsy ho ela, fa eo no ahatsiarovan’Andriamanitra ny helony.
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.
Ary reko feo hafa avy tany an-danitra aho nanao hoe: Mivoaha avy ao aminy, ry oloko, mba tsy handraisanareo anjara amin’ny fahotany, ary mba tsy hahazoanareo amin’ny lozany. Fa ny fahotany dia efa tafakatra hatrany an-danitra, ary Andriamanitra efa nahatsiaro ny helony. Valio izy araka izay namaliany anareo, ary omeo avo roa heny araka ny asany; ao amin’ny kapoaka izay nofenoiny dia fenoy avo roa heny ho azy. Apokalypsy 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.
I Elia voalohany dia manambara mialoha ny fifandonana izay mitranga eo amin’ireo efatra arivo amby efatra-polo sy iray alina sy iray hetsy sy ny firaisana telo sosona izay mitarika izao tontolo izao ho any Armagedona amin’ny andro farany. Ilay Elia faharoa (Jaona Mpanao-batisa) dia mamerina sy manitatra ny fanambaran’i Elia voalohany, ary izy roa miaraka (tsipika eo ambonin’ny tsipika) no mamantatra sy mametraka ireo toetra faminaniana an’ilay Elia fahatelo sy farany. Ilay Elia fahatelo dia asehon’ny Elia iray eo am-piandohana (Miller), sy Elia iray eo amin’ny fiafarana, satria averina ao amin’ny fihetsiky ny anjely fahatelo ny fihetsiky ny anjely voalohany.
“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.
“Ny hafatr’ireo anjely ao amin’ny Apokalypsy 14 dia nomen’Andriamanitra ny toerany ao amin’ny andalan’ny faminaniana, ary ny asany dia tsy tokony hitsahatra mandra-pahatongan’ny fiafaran’ny tantaran’ity tany ity. Ny hafatry ny anjely voalohany sy faharoa dia mbola fahamarinana ho an’izao andro izao, ary tokony hiara-dalana amin’ity manaraka ity.” 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.
Ny Elia fahatelo dia mitondra ny mariky ny Alfa sy Omega, satria izy no maneho an’i Elia fanombohana sy fiafarana. Samy maneho hetsika avokoa na i Elia voalohany na i Elia farany, dia ny an’ny anjely voalohany na ny anjely fahatelo ao amin’ny Apokalypsy faha-efatra ambin’ny folo.
“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.
“Ny asa nataon’i Jaona Mpanao-batisa, ary ny asa ataon’ireo izay amin’ny andro farany dia mivoaka amin’ny fanahy sy ny herin’i Elia mba hanaitra ny olona hiala amin’ny tsy firaharahiany, dia mitovy amin’ny lafin-javatra maro. Ny asany dia tandindon’ny asa izay tsy maintsy atao amin’izao vanim-potoana izao. Ho avy fanindroany Kristy hitsara izao tontolo izao amin’ny fahamarinana. Ireo irak’Andriamanitra izay mitondra ny hafatra farany fampitandremana omena izao tontolo izao dia tsy maintsy manomana ny lalana ho amin’ny fiavian’i Kristy fanindroany, tahaka ny nanomanan’i Jaona ny lalana ho amin’ny fiaviany voalohany. Ao amin’ity asa fanomanana ity, ‘ny lohasaha rehetra hasandratra, ary ny tendrombohitra sy ny havoana rehetra haetry; ary ny miolakolaka hatao mahitsy, ary ny tany mikitoantoana hatao lemaka,’ satria haverina indray ny tantara, ary indray mandeha koa ‘haseho ny voninahitry ny Tompo, ary ny nofo rehetra hiara-mahita izany; fa ny vavan’i Jehovah no niteny.’ Southern Watchman, 21 Martsa 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.
Ny fampiharana intelo an’i Elia dia maneho ny fifanandrinana eo amin’i Elia sy ny hetsika mifandray amin’i Elia ary ny firaisana telo sosona an’i Babylona Maoderina. Mifandray akaiky amin’ny fampiharana intelo an’ilay iraka manomana ny lalana ho an’ny Iraky ny Fanekena izany, kanefa io andalana io kosa dia maneho ny firafitra sy ny fihetsika anatiny ao amin’ilay hetsika sy ilay iraka. Ao amin’ireo fampiharana intelo roa ireo, ny fahatanterahana fahatelo sy farany an’ilay iraka sy ilay hetsika dia asehon’ny Alfa sy Omega ho maneho fahatanterahana voalohany sy fahatanterahana farany.
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.
Ny Elia fahatelo sy farany dia maneho ny hetsiky ny anjely fahatelo, izay no hetsiky ny iray hetsy sy efatra arivo sy efatra alina, izay hasandratra ho faneva hiantso ny vahoaka betsaka hivoaka avy ao Babylona rehefa tonga ny ora amin’ilay horohoron-tany lehibe ao amin’ny Apokalypsy toko faha-11. Alohan’izany ora izany, ny iraka sy ny hetsika dia ho fantatra amin’ny fifanoherany amin’ilay hetsika sandoka izay mampiseho hafatra sandoka momba ny ranonorana farany, dia ny fiadanana sy ny filaminana.
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.
Ny fanavahana eo amin’ny hafatra marina sy ny hafatra sandoka, ary eo amin’ny mpitondra hafatra marina sy ny sandoka, dia tokony ho fantarina amin’ny alalan’ny fahatanterahan’ny hafatra. Nanomboka tamin’ny faran’ny volana Jolay 2023 ireo lahatsoratra ireo, ary talohan’ny famonoana faobe tamin’ny 7 Oktobra, dia efa nanondro ireo lahatsoratra fa ny tena hafatry ny ranonorana farany dia mamantatra ny finoana silamo ho lozan’ny fahatelo, ary fa nanomboka tamin’ny 11 Septambra 2001 izany hafatra izany. Nambaran’ireo lahatsoratra fa ny fampahatezerana ny firenena, izay nanomboka tamin’izany fotoana izany araka ny tsindrimandry, dia tahaka ny vehivavy mihetsi-jaza; koa noho izany, ny fampahatezerana sy ny fahoriana nampitondraina ny tany dia mbola hitombo sy hihamafy hatrany mandra-pifaran’ny fotoam-pahasoavana.
We will continue the study in our next article.
Hitohy amin’ny lahatsoratra manaraka ny fanohizana izao fandinihana izao.
“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.’
“Enga anie mba hahatsapa ny vahoakan’Andriamanitra ny amin’ny fandringanana mananontanona an’ireo tanàna an’arivony, izay efa saiky natolotra ho amin’ny fanompoan-tsampy ankehitriny! Kanefa maro amin’ireo izay tokony hanambara ny fahamarinana no miampanga sy manameloka ny rahalahiny. Rehefa tonga amin’ny saina ny hery mampibebaka avy amin’Andriamanitra, dia hisy fiovana mazava sy hentitra. Tsy hanana fironana hitsikera sy handrava intsony ny olona. Tsy hijoro amin’ny toerana manakana ny fahazavana tsy hamirapiratra ho amin’izao tontolo izao izy. Hitsahatra ny tsikerany sy ny fiampangany. Mihaomana ho amin’ny ady ny herin’ny fahavalo. Ady mafy no eo anoloantsika. Mifanakambàna ianareo, ry rahalahiko sy anabaviko, mifanakambàna. Miraiketa amin’i Kristy. ‘Aza manao hoe: Firaisan-kina, amin’izay rehetra lazain’ity firenena ity hoe: Firaisan-kina; ary aza matahotra izay atahorany, na mivadi-po amin’izany. Jehovah, Tompon’ny maro, Izy no hamasinonareo; ary aoka Izy no hatahoranareo, ary aoka Izy no hampangovitra anareo. Ary ho fitoerana masina Izy; nefa ho vato mahasolafaka sy vatolampy mahatafintohina ho an’ny taranak’Isiraely roa tonta, ho fandrika sy ho tonta ho an’ny mponina any Jerosalema. Ary maro aminy no ho tafintohina sy ho lavo ary ho torotoro sy ho voafandrika ary ho voasambotra.’
“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.
“Izao tontolo izao dia teatra. Ireo mpilalao ao aminy, dia ny mponina ao aminy, no miomana hilalao ny anjarany ao amin’ilay tantara an-tsehatra lehibe farany. Very tsy hitan’ny maso intsony Andriamanitra. Eo amin’ny ankamaroan’ny olombelona dia tsy misy firaisana, afa-tsy raha miara-mikambana ny olona mba hanatanteraka ny tanjony feno fitiavan-tena. Andriamanitra dia mijery. Ho tanteraka ny fikasany momba ireo vahoakany mpikomy. Tsy natolotra teo an-tanan’ny olona izao tontolo izao, na dia avelan’Andriamanitra hanjaka vetivety aza ireo singan’ny fisavorovoroana sy ny fikorontanana. Hery avy any ambany no miasa mba hampiseho ireo sehatra lehibe farany ao amin’ilay tantara an-tsehatra,—Satana tonga tahaka an’i Kristy, sady miasa amin’ny fitaka rehetra avy amin’ny tsy fahamarinana ao amin’ireo izay mamatotra ny tenany hiaraka ao anatin’ny fikambanana miafina. Ireo izay manaiky ho resin’ny firehetan’ny fiaraha-mikambana dia manatanteraka ny tetik’ilay fahavalo. Ny antony dia harahin’ny vokany.”
“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.
“Ny fandikan-dalàna dia saiky tonga amin’ny fetra farany. Feno fisavoritahana izao tontolo izao, ary tahotra lehibe no tsy ho ela dia hihatra amin’ny olombelona. Efa tena akaiky ny farany. Isika izay mahalala ny fahamarinana dia tokony hiomana ho amin’izay tsy ho ela dia hirotsaka amin’izao tontolo izao toy ny zava-mahagaga manafotra.” Review and Herald, 10 Septambra 1903.