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.
Kutumika kwa Eliya mara tatu kunawakilisha vipengele vya nje vya Eliya wa siku za mwisho. Eliya anawakilisha mtu mmoja, lakini pia harakati ya watu. Harakati ya watu wanaoungana na mjumbe Eliya hutolewa kutoka katika hali na uzoefu unaowakilishwa na 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.
Elia akiza kwa watu wote, akasema, Mtasita-sita kati ya mawazo mawili hata lini? Ikiwa Bwana ndiye Mungu, mfuateni; lakini ikiwa Baali ndiye, mfuateni yeye. Watu wasimjibu neno. Ndipo Elia akawaambia watu, Mimi, naam, mimi peke yangu, nimesalia kuwa nabii wa Bwana; lakini manabii wa Baali ni watu mia nne na hamsini. 1 Wafalme 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.
Kwanjira mwisango gwa mūjelo gwa malaika wa kwambaanga kana gwa kaatatu, bōna baalumbananga nu mutumwa wa kaambo ako baatolokanga kufuma mu byambo byaiminwanga ni chikota kya Saridasi kana chikota kya Laodikea. Chikota chilichonse chaiminwa ni lukonko lwa Eliya, lwa pa kuti: abantu bakaleka kulembelelanga pakati ka myuumvwi ibili kufika lilali? Myuumvwi ibili iyo belembelela pakati kajo yaiminwa ni “mpaka” wa Habakuki. “Mpaka” wa mu Habakuki chapitala ibili, mpaka pakati ka njira ya kulondolola yaoloka kana ya bufi. Abantu baikalapo pa kimye kya kufika kwa mpaka umo, kana mu byambo bya Millerite kana bāya mu byambo bya mazuba aa kusyalikizya, taba zyi bwinobwino na kuti bāfume pa lukungu; alimwi, na kuti bafuma, taba zyi kuti baselukile ku lubazu luli lwa lukungu. Aboobo tabavwulanga jwi lyoonse.
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.
Bwana aliagiza jaribio katika historia ya malaika wa kwanza na katika historia ya malaika wa tatu ambalo lingedhihirisha iwapo upande mmoja wa mabishano, ukiwakilishwa na mbinu ya kitheolojia ya Uprotestanti ulioasi, au mbinu ya kanuni za Miller za tafsiri za unabii, zikiwemo kanuni zilizokubaliwa na Future for America, ulikuwa ndiyo ujumbe halisi wa mvua ya masika ya mwisho. Jaribio la Mlima Karmeli litakaloanza katika sheria ya Jumapili inayokuja upesi nchini Marekani linahitaji kwamba Mungu amtambulishe ni nani mjumbe Wake mwakilishi, kama alivyofanya kwa Eliya na katika historia ya Wamilleri ya 1844. Kama ilivyokuwa kwa Eliya, na kwa wale waliotazama lakini hawakuwa tayari kuchukua msimamo, mbinu hiyo ilithibitishwa na itathibitishwa kwa utimilifu wa utabiri wa hadharani.
“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.
“Daniel na Yohane bye obulanzi birina okutegeerwa. Binnyonnyola byokka na byokka. Biwa ensi amazima buli muntu ge alina okutegeera. Obulanzi buno bulina okuba obujulirwa mu nsi. Olw’okutuukirira kwabwo mu nnaku zino ez’oluvannyuma, bunaabeera obunnyonnyozi bwabwo bwo bwokka.” 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.
Dema agir ji jor hat û qurbaniya Îlyas xwar, Xwedê ji wan kesên bi bêdengî temaşe dikirin re piştrast dikir ku Îlyas nûnerê Wî bû, lê wê demê ji bo Ahab, Îzebel û pêxemberên wê yên derewîn dereng bû. Ev jî berî 22ê Cotmeha 1844-an di dîroka Millerî de pêk hat, û ew ê dîsa berî yasaya Yekşemê ya ku zû tê, ya ku bi 22ê Cotmeha 1844-an tê nîşandan, pêk were. Mixabin, yên ku heya wê bûyerê li bendê dimînin da ku biryar bidin, dê bi xweber berê xwe bidin aliyê şaş ê vê pirsgirêkê. Hilbijartina peyamnêrê Îlyas divê berî rûbirûbûna wî bi Ahab, Îzebel û pêxemberên wê yên derewîn pêk were. Piştî ku piştrastkirin bi agirê ku qurbaniya Îlyas xwar hate temamkirin, Îlyas pêxemberên derewîn kuşt.
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.
Mulaguzi wa uongo ndiye ufalme wa sita wa unabii wa Biblia, naye humaliza utawala wake kama ufalme wa sita katika sheria ya Jumapili iliyo karibu kuja, ambako ndipo Eliya aliwaua manabii wa uongo. Baada ya hayo, umiminiko kamili wa mvua ulianza. Katika historia ya Wamilleri, mjumbe na ujumbe wake vilitambuliwa kwa kulinganishwa na wale ambao, katika muktadha huo, walianza kutimiza wajibu wao kama Uprotestanti ulioasi (ambao ni nabii wa uongo wa ushuhuda wa Eliya), na mojawapo ya mamlaka tatu zinazouongoza ulimwengu kwenda Har–Magedoni. Mungu aliagiza kwamba baada ya Oktoba 22, 1844, vuguvugu la kweli la kiunabii lililotambuliwa upya lingemaliza kazi Yake duniani, lakini vuguvugu hilo lilibadilika na kuwa Laodikia na muda mfupi baadaye likaacha kuwa “vuguvugu”, kwa sababu likawa Kanisa lililokubalika kisheria.
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.
Ne ãndu iili cia Eliya wa mbere me mawĩranĩrĩrie meciirĩrĩo-inĩ ciitũ, rĩu nĩtũkaaranĩria ũhoro wa ciama cia ũhoro wa kĩnabii cia Eliya wa keerĩ, nĩguo tũmenye na tũthikĩrĩrie ũrĩa ũrĩ Eliya wa gatatũ wa mĩthenya ya mũthia. Jesũ nĩo wamenyithirie atĩ Johana Mũbatithania nĩwe warĩ ũrĩa wahingirie ũnabii wa mũthia wa Gũkũrũ kwa Kĩrĩkanĩro.
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.
مەلا، ئەلیای پێغەمبەر بۆتان دەنێرم پێش هاتنی ڕۆژی گەورە و ترسناکِ یەزدان؛ ئەو دڵی باوکان بۆ لای منداڵان و دڵی منداڵان بۆ لای باوکان دەگەڕێنێتەوە، نەوەک بێم و زەوی بە نەفرەت لێ بدەم. مەلاخی 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.
Jesu se Yohana ko dila Eliya una walwa kwakiza, Yohana kechi wakumbwile byonse byatongolwa mu busokoloke bwa Eliya ukeya ne, pantu Eliya wa butatu kabiji wa mpelo wiya kumpelo ya Dîyi dikatampe ne dya kuchisha dya Mfumu, dyo kyokya kimye kya Mipolo Mutanu na Ibidi ya Mpelo, ibyo bipwisha ne Kwisa kwa Bubidi kwa Kristu. Nangwatu bityo, Yohana waikala Eliya wa bubidi, kabiji bu kambone kakwe pamo ne Eliya wa ntanshi byamumvwisha ne kumushininkisha Eliya wa butatu kabiji wa mpelo.
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.
Sida Eliya yalipokabiliana na uwakilishi wa sehemu tatu wa Babeli ya kisasa—joka, mnyama, na nabii wa uongo—vivyo hivyo Yohana alikabiliana na mamlaka ya Kirumi (Herode), mwanamke mchafu (Herodia), na binti yake (Salome). Mlima Karmeli ulikuwa mfano wa tarehe 22 Oktoba 1844, ambayo nayo kwa upande wake inawakilisha sheria ya Jumapili katika Marekani. Katika mgogoro wa sheria ya Jumapili, umoja wa sehemu tatu huletwa kuwapo.
“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.
“Upapa uatupwamo utengwe kwa amri inayolazimisha kuanzishwa kwake kinyume cha sheria ya Mungu, taifa letu litajitenga kabisa na haki. Wakati Uprotestanti utakapo nyoosha mkono wake kuvuka lile pengo ili kuushika mkono wa mamlaka ya Kirumi, wakati utakapo vuka juu ya shimo kuu ili kushikana mikono na Uroho, wakati, chini ya mvuto wa muungano huu wa namna tatu, nchi yetu itakapokataa kila kanuni ya Katiba yake kama serikali ya Kiprotestanti na ya kijamhuri, na kufanya maandalizi kwa ajili ya kuenezwa kwa uongo na upotofu wa kipapa, ndipo tutakapoweza kujua kwamba wakati umewadia kwa utendaji wa ajabu wa Shetani na kwamba mwisho umekaribia.” Testimonies, juzuu ya 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.
Mu historia ya Herode, tunasanga ati, nge “mwakilishi” wa Roma ya kipagani, ni mwakilishi wa “wafalme kumi” wa Roma ya kipagani, na kwa hiyo anasimamia kwa ishara wale wafalme kumi wa Ufunuo kumi na saba wanaompa yule kahaba ufalme wao kwa saa moja. Herode alifananishwa kwa Ahabu. Wote wawili walikuwa katika ndoa zisizo halali. Ahabu, ambaye alikuwa wa Israeli, alikatazwa kuoa mwanamke ambaye hakuwa mwanamke wa Kiisraeli, na Herode alikuwa amemtwaa mke wa ndugu yake ili amwoe. Uasherati wa yule kahaba wa Tiro na Babeli pamoja na wafalme wa dunia unawakilishwa na uhusiano usio halali wa Ahabu na Herode na Yezebeli na Herodia.
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”.
Karımel Dağı’nda Ahav ile yaşanan karşılaşma, Hirodes için bir doğum günü kutlaması olarak temsil edildi. Pazar yasası zamanında Birleşik Devletler, Kutsal Kitap peygamberliğinin altıncı krallığı olmaktan çıkar ve on kral yedinci krallık hâline gelir. Yedinci krallık olarak doğum günlerinde, Hirodes sarhoş bir şölen içinde, Hirodiya’nın kızı Salome’ye krallığının yarısına kadarını vermeyi kabul eder. On kral, krallıklarını canavara vermeyi kabul eder; ve bunu yaparlar, çünkü sahte peygamber (Birleşik Devletler) tarafından aldatılmışlardır ve ruhsal bakımdan “sarhoşturlar”.
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).
Li ser Çiyayê Karmelê pêxemberên derewîn tevahiya rojê reqisîn da ku bixapînin, û di şahiyê rojbûna Hêrûdes de Salome, keça Hêrûdiyasê, reqisek kir da ku padîşahê serxweş bixapîne. Bi vî awayî keça Hêrûdiyasê desthilata Ahabê misoger kir da ku Yûhenna Baptîstê bikuje. Di dema yasaya Yekşemê de li Dewletên Yekbûyî, Dewletên Yekbûyî dê tevahiya cîhanê bixapînin da ku wêneyek heywanê ya cîhan-girtî qebûl bike ku ji padîşahiyekê pêk tê ku nîvê wê kilîsakariyê ye û nîvê din jî dewletkariyê ye. Xapandina cîhanê ji aliyê Dewletên Yekbûyî ve, ku pêxemberê derewîn ê yekîtiya sêalî ye, pêşnîşan hate kirin bi reqisa pêxemberên Îzebelê û keça Îzebelê (Salome), çimkî Îzebel Katolîkîzm e û Protestanîzma murted keçên wê ne (wek 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.
Utesaji huanza katika sheria ya Jumapili iliyo karibu kuja ambayo inahusisha mauti, kama inavyowakilishwa na kichwa cha Eliya wa pili kuondolewa na kuwekwa katika kikapu kwa ajili ya upapa, unaowakilishwa na Herodia. Wakati huo jeraha la mauti la upapa linaponywa kabisa, yeye hasahauliki tena, na mvua ya masika ya mwisho inamiminwa bila kipimo, huku bendera ya wale mia moja arobaini na nne elfu ikiinuliwa. Wakati huo Uislamu wa Ole wa tatu hupiga, na hukumu ya hatua kwa hatua ya yule kahaba mkuu aketiye juu ya maji mengi huanza. Hukumu yake huzidishwa maradufu.
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.
Ndzi twa rito rin’wana ri huma etilweni, ri ku: “Humani eka yena, n’wina vanhu va mina, leswaku mi nga vi na xiphemu eswidyohweni swa yena, ni leswaku mi nga amukeli swibayi swa yena. Hikuva swidyoho swa yena swi fikile etilweni, naswona Xikwembu xi tsundzuke ku homboloka ka yena. N’wi tlheriseleni hilaha na yena a mi tlheriseleke hakona, mi n’wi andzisela kambirhi hi ku ya hi mintirho ya yena; endzheleni leyi a yi tatiseke, n’wi tatiseleni kambirhi.” Nhlavutelo 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.
Ukumu wake umeongezwa maradufu, kwa maana alikuwa hajahukumiwa bado kwa mauaji aliyoyatenda katika Enzi za Giza tangu mwaka 538 hadi 1798. Katika muhuri wa tano, wale ambao upapa uliwaua wameonyeshwa kwa mfano chini ya madhabahu wakiuliza ni lini Mungu atamhukumu kahaba wa Rumi, nao wanaambiwa wapumzike makaburini mwao hata kikamilike kundi la pili la wafia-imani watakaouawa kama wao walivyouawa. Hukumu yake itakapokuja itakuwa maradufu, kwa maana atakuwa amewaua mara mbili watu waaminifu wa Mungu.
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.
Na alipokifunua muhuri wa tano, nikaona chini ya madhabahu roho za wale waliouawa kwa ajili ya neno la Mungu, na kwa ajili ya ushuhuda walioushikilia. Nao wakalia kwa sauti kuu, wakisema, Hata lini, Ee Bwana, mtakatifu na wa kweli, hukumu na kulipiza kisasi cha damu yetu juu ya hao wakaao juu ya nchi hutafanya? Nao kila mmoja wao akapewa joho jeupe; wakaambiwa kwamba wapumzike bado kitambo kidogo, hata watakapotimia watumishi wenzao pia na ndugu zao, ambao watauawa kama wao walivyouawa. Ufunuo 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.
Munyina White ateka igice kivuga abahowe ukwizera bo mu kimenyetso cya gatanu ahabera itegeko ry’icyumweru, aho izindi ntama z’Imana zihamagarirwa gusohoka i Babuloni; ari ryo serukiramuco ry’isabukuru y’amavuko ya Herode, igihe abami icumi bemeranya guha ubwami bwabo bwa karindwi ubwami bwa munani, ari bwo bukomoka muri ya ndwi.
“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.
“Bha an cúigeamh séala á oscailt, agus chonaic Eoin an Foilsitheoir i bhfís faoi bhun na haltóra an comhluadar a maraíodh ar son Bhriathar Dé agus fhianaise Íosa Críost. Ina dhiaidh sin tháinig na radhairc a ndéantar cur síos orthu san ochtú caibidil déag den Leabhar na Nochtadh, nuair a ghlaotar amach as an mBabylon iad siúd atá dílis agus fíor. [Nochtadh 18:1–5, luaite.]” Manuscript Releases, imleabhar 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.
Abava Babili ka muhumuswa, nibo bagize umugwi wa kabiri w’abamaritiri bishwe n’ubupapa nk’uko Herodiya yabigiriye Eliya wa kabiri. Mushiki waacu White na we ashyira ikimenyetso cya gatanu ku gufungurwa kw’ikimenyetso cya nyuma.
“‘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.
“‘Na alipoifungua muhuri wa tano, nikaona chini ya madhabahu roho za wale waliouawa kwa ajili ya neno la Mungu, na kwa ajili ya ushuhuda walioushikilia; nao wakalia kwa sauti kuu, wakisema, Hata lini, Ee Bwana, Mtakatifu na wa Kweli, hutahukumu wala kuipiza kisasi damu yetu juu ya hao wakaao juu ya nchi? Nao kila mmoja wao akapewa mavazi meupe [Walitangazwa kuwa safi na watakatifu]; ikaambiwa kwao kwamba wapumzike bado kwa kitambo kidogo, hata watumishi wenzao nao na ndugu zao, watakaouawa kama wao walivyouawa, watakapotimia’ [Ufunuo 6:9–11]. Hapa zilikuwa zikionyeshwa kwa Yohana mandhari ambazo hazikuwa halisi kwa wakati huo, bali zilikuwa mambo ambayo yangekuwapo katika kipindi fulani cha wakati ujao.
“Revelation 8:1–4 quoted.” Manuscript Releases, volume 20, 197.
“Chimonisyo 8:1–4 yalikopiweyo.” 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.
Amasambo gaabo abo bicishijwe n’ubupapa mu gihe c’Ibihe vy’Umwiza “aribukwa” igihe co gufungura “ikimenyetso c’indwi,” ivyo na vyo bikerekana yuko “ikimenyetso c’indwi” gifungurwa ku gihe c’itegeko rya ku musi wa mungu rigiye kuza vuba, kuko ari ho Imana yibuka ibigabitanyo vyabwo.
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.
Ndzi twa rito rin’wana ri huma etilweni, ri ku: Humesani eka yena, n’wina vanhu va mina, leswaku mi nga vi na xiphemu eswidyohweni swa yena, ni leswaku mi nga amukeli swin’wana swa makhombo ya yena. Hikuva swidyoho swa yena swi fikelela tilo, naswona Xikwembu xi tsundzuke ku homboloka ka yena. N’wi hakeleni hilaha na yena a mi hakeriseke hakona, mi n’wi engetelela kambirhi hi mpimo wa mintirho ya yena; endzeni ka xinwelo lexi a xi tatiseke, mi n’wi tatela kambirhi. Nhlavutelo 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.
Eliyas wa kwanza hushuhudia juu ya mapambano yanayotokea kati ya wale laki moja na arobaini na nne elfu na muungano wa namna tatu unaouongoza ulimwengu kwenye Har–Magedoni katika siku za mwisho. Eliyas wa pili (Yohana Mbatizaji), hurudia na kupanua ushuhuda wa Eliyas wa kwanza, na kwa pamoja (mstari juu ya mstari), humtambua na kumthibitisha Eliyas wa tatu na wa mwisho kwa sifa zake za kinabii. Eliyas wa tatu huwakilishwa na Eliyas wa mwanzo (Miller), na Eliyas wa mwisho, kwa kuwa mwendo wa malaika wa kwanza hurudiwa katika mwendo wa malaika wa tatu.
“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.
“Ngai aheete butumire uthenga wa Ufunuo 14 handũ hũao mũrongo-inĩ wa ũrathi, na wĩra wao ndũngĩtigĩrĩrwo o nginya mũthia wa mateka ma thĩ ino. Uthenga wa mũndũ mũrĩmũ wa mbere na wa keerĩ nĩ maũndũ ma ma kwa ihinda rĩĩrĩ, na nĩmagĩrĩirwo kũthiĩ hamwe, magereranĩte na ũyũ ũrĩa ũrũmagĩra.” The 1888 Materials, 803, 804.
The third Elijah possesses the signature of Alpha and Omega, for it represents a beginning and ending Elijah. Both the first and the last Elijah represent a movement, either of the first or third angel of Revelation fourteen.
Eliya wa gatatu afite ikimenyetso cya Alufa na Omega, kuko ahagarariye Eliya w’itangiriro n’uw’iherezo. Eliya wa mbere n’uwa nyuma bombi bahagarariye urugendo, rwaba urw’umumarayika wa mbere cyangwa urw’umumarayika wa gatatu wo mu Byahishuwe cumi na bine.
“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.
“Yoane Mubatizi w’ensonga yakoze, hamwe n’igikorwa c’abagenda mu misi y’iherezo bafise impwemu n’ububasha bwa Eliya kugira bakangure abantu bave mu kutitaho kwabo, ni bimwe mu buryo bwinshi. Igikorwa ciwe ni ikigereranyo c’igikorwa gitegerezwa gukorwa muri iki gihe. Kristo azoza ubwa kabiri gucira isi urubanza mu bugororotsi. Intumwa z’Imana zitwaye ubutumwa bwa nyuma bwo kugabisha bugenewe guhabwa isi, zitegerezwa gutegura inzira y’ukuza kwa kabiri kwa Kristo, nk’uko Yoane yateguye inzira y’ukuza kwiwe kwa mbere. Muri iki gikorwa co gutegura, ‘ikiyaya cose kizoshirwa hejuru, kandi umusozi wose n’agasozi vyoshirwa hasi; ivyagoramye bizogororwa, n’ahadomaguye hoshirwe aharinganijwe’ kuko kahise kagiye gusubirwamwo, kandi na none ‘ubuninahazwa bw’Uhoraho buzohishurwa, kandi abafise umubiri bose bazobubonera icarimwe; kuko akanwa k’Uhoraho kabivuze.’” Southern Watchman, March 21, 1905.
The triple application of Elijah represents the confrontation between Elijah and the movement associated with Elijah and the threefold union of Modern Babylon. It is closely related to the triple application of the messenger who prepares the way for the Messenger of the Covenant, but that line represents the internal dynamics of the movement and messenger. In both triple applications the third and final fulfillment of the messenger and movement are represented by Alpha and Omega as representing a beginning fulfillment and an ending fulfillment.
Elijah ya kusatulu matatù yimìna kutalana nàka kaḓi kwa Elijah ne mwenda udi musànganyi ne Elijah, ne bulongolodi bwa byàbìdì ne kimwe bwa Babylon wa lelu. Yena ùdi mutàngìle pabwîpì ne kusatulu matatù kwa mutùmina udi ulongolola njila bwa Mutùmina wa Cipungidi, kàdi mûshindù awu ùdi umìna dinamiki yà munda ya mwenda ne mutùmina. Mu byônsò bibidi byà kusatulu matatù, dikumbana dya busatù ne dya ndekeelu dya mutùmina ne mwenda dìdi dijìkìje ku Alpha ne Omega bu bimanyinu bya dikumbana dya kubanga ne dikumbana dya ndekeelu.
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.
Eriya wa tatu na wa mwisho anawakilisha mwamko wa malaika wa tatu, ambao ndio mwamko wa wale mia moja arobaini na nne elfu, watakaoinuliwa kama bendera ya ishara ili kuuita umati mkubwa utoke Babeli wakati saa ya tetemeko kuu la nchi la Ufunuo kumi na moja itakapowadia. Kabla ya saa hiyo, mjumbe na mwamko huo watatambulishwa kwa kutofautishwa na mwamko bandia unaowasilisha ujumbe bandia wa mvua ya masika ya mwisho wa amani na usalama.
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.
جوداکردنەوەی نێوان پەیام و پەیامبەری ڕاست و درۆین، دەبێت بە تەواوبوونی پەیامەکە بناسرێت. ئەم وتارانە لە کۆتایی تەممووزی 2023 دەستیان پێکرد، و پێش کۆمەڵکوژیی 7ی ئۆکتۆبەر بە زۆرێک کات، وتارەکان ئەوەیان دیاریکردبوو کە پەیامی ڕاستی بارانی دواهەم، ئیسلامی سێیەمین وای دەناسێنێت، و ئەو پەیامە لە 11ی ئەیلوولی 2001 دەستی پێکردووە. وتارەکان دیاریکردبوو کە تووڕەبوونی نەتەوەکان، کە بەگوێرەی ئیلهام لەو کاتەوە دەستی پێکردبوو، وەک ژنێکی سکپڕ بوو؛ بۆیە ئەو تووڕەبوونە و ئەو ناخۆشییانەی خراونەتە سەر گۆی زەوی، هەتا دواخستنی دەرگای تۆبە هەردەم بەردەوام لە زیادبوون دەبن.
We will continue the study in our next article.
Tukyakongera okusoma kuno mu kiwandiiko kyaffe ekiddako.
“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.’
Aa, laike Dios en papla bilong Em i gat wanpela save long bagarap i laik kam antap long planti tausen taun, em ol nau i klostu tru long givim ol yet long lotu giaman! Tasol planti bilong ol husat i mas autim tok i tru, ol i wok long sutim tok na kotim ol brata bilong ol. Taim senisim-pawa bilong Dios i kam antap long tingting bilong ol manmeri, bai i gat wanpela klia tru senis. Ol man bai i no gat laik long kritisaizim na brukim daun ol arapela. Ol bai i no sanap long wanpela ples we i stopim lait long lait i ken lait i go long dispela graun. Dispela kritisizm bilong ol, dispela wok bilong sutim tok long ol arapela, bai i pinis. Ol strong bilong birua i wok long bung bilong pait. Ol strongpela pait i stap long ai bilong yumi. Kam bung wantaim, ol brata na susa bilong mi, kam bung wantaim. Pas wantaim Krais. “Yupela i no ken tok, Wanpela bung tru,... na yupela i no ken pret long pret bilong ol, na yupela i no ken pret. Mekim Bikpela bilong ol ami Em yet i stap holi; na larim Em i stap pret bilong yupela, na larim Em i stap samting bilong yupela long pretim. Na Em bai i stap bilong wanpela ples holi bilong hait; tasol bilong wanpela ston bilong pundaun na bilong wanpela bikpela ston bilong bagarap long tupela haus bilong Israel, bilong wanpela trap na bilong wanpela umben long ol manmeri i stap long Jerusalem. Na planti namel long ol bai pundaun, na pundaun olgeta, na bruk, na ol bai pas long trap, na kisim ol.”
“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.
“Dunia ni ukumbi wa michezo. Waigizaji wake, yaani wakaaji wake, wanajitayarisha kutekeleza sehemu yao katika tamthilia kuu ya mwisho. Mungu ameondolewa machoni. Miongoni mwa makutano makubwa ya wanadamu hakuna umoja wowote, isipokuwa watu wanapoungana ili kutimiza makusudi yao ya ubinafsi. Mungu anaangalia. Makusudi yake kwa habari ya raia wake waasi yatatimizwa. Dunia haijatiwa mikononi mwa wanadamu, ijapokuwa Mungu anaruhusu kwa muda vipengele vya machafuko na hali ya kutokuwa na utaratibu kutawala. Uwezo utokao chini unafanya kazi ili kuleta matukio yale ya mwisho yaliyo makuu katika tamthilia hii,—Shetani akija kama Kristo, na akitenda kwa udanganyifu wote wa uovu ndani ya wale wanaojifunga pamoja katika vyama vya siri. Wale wanaojitoa kwa tamaa ya kuunda mashirikisho wanatekeleza mipango ya adui. Kisababishi kitafuatwa na athari yake.”
“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.
“پێشێلکاری نزیکەی ئەوەی گەیشتبێتە سنووری خۆی. شێواوی جیهان پڕ کردووە، و ترسێکی گەورە بەزوویی دێتە سەر مرۆڤەکان. کۆتایی زۆر نزیکە. ئێمەی ئەوانەی ڕاستی دەزانین، دەبێت خۆمان ئامادە بکەین بۆ ئەوەی بەزوویی وەک سەرسوڕمانێکی زۆر گەورە دەڕژێتە سەر جیهان.” Review and Herald, September 10, 1903.