Article

# The Book of Daniel - Number Ninety-Seven

Littafin Daniyel — Lamba Casa’in da Bakwai

The Triple Application of Elijah: Unveiling the Prophetic Dynamics of Modern Babylon’s Confrontation

Aiwatarwar Iliya Sau Uku: Bayyana Tsarin Aikin Annabci na Fafatawar Babila ta Zamani

Author

Jeff Pippenger

Published

February 29, 2024

Formats

PDF
Word

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.

Aiwatarwa sau uku na Iliya tana wakiltar ɓangarorin zahiri na Iliya na kwanaki na ƙarshe. Iliya yana wakiltar mutum ɗaya, amma kuma yana wakiltar wani motsi na jama’a. Motsin mutanen da suka haɗu da manzo Iliya ana fitar da su daga yanayi da ƙwarewar da Lawodikiya ke wakilta.

> 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.

> Sai Iliya ya zo wurin dukan jama'a, ya ce, Har yaushe za ku yi ta tangal-tangal tsakanin ra'ayoyi biyu? Idan Ubangiji ne Allah, ku bi shi; amma idan Ba'al ne, sai ku bi shi. Jama'ar kuwa ba su amsa masa ko kalma ɗaya ba. Sa'an nan Iliya ya ce wa jama'ar, Ni kaɗai, ni kaɗai ne, na rage annabin Ubangiji; amma annabawan Ba'al mutum ɗari huɗu da hamsin ne. 1 Sarakuna 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.

Ko a cikin motsin mala’ika na farko ko na uku, waɗanda suka haɗu da manzon wancan lokaci an ko dai fitar da su daga tarihin da cocin Sardis ke wakilta ko kuwa cocin Laodicea. Kowace daga cikin waɗannan ikilisiyoyi ana wakiltarta da tambayar Iliya, game da tsawon lokacin da mutane za su yi suna tangal-tangal a tsakanin ra’ayoyi biyu. Ra’ayoyi biyun da suke tangal-tangal a tsakaninsu ana wakiltarsu da “muhawara” ta Habakkuk. “Muhawarar” da ke cikin Habakkuk sura ta biyu muhawara ce tsakanin hanya madaidaiciya ko marar daidai. Mutanen da suke rayuwa sa’ad da lokacin wannan muhawara ya zo, ko dai a tarihin Millerite ko kuma waɗanda suke cikin tarihin kwanaki na ƙarshe, ba su da tabbas ko za su sauka daga katanga, kuma in haka ne, ba su da tabbas a kan wane ɓangare na katangar ya kamata su sauka. Saboda haka ba su amsa ko da kalma guda ba.

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.

Ubangiji ya tsara gwaji a cikin tarihin mala’ika na fari da kuma tarihin mala’ika na uku wanda zai bayyana ko ɗaya gefen muhawarar, wanda tsarin ilimin tauhidi na Furotesta masu ridda yake wakilta, ko kuma tsarin ƙa’idodin Miller na fassarar annabci, ciki har da ƙa’idodin da Future for America ta karɓa, shi ne ainihin saƙon ruwan sama na ƙarshe. Gwajin Dutsen Karmel wanda zai fara da dokar Lahadi mai zuwa nan ba da daɗewa ba a Amurka yana buƙatar Allah ya bayyana wane ne wakilin saƙonsa, kamar yadda Ya yi da Iliya da kuma cikin tarihin Milleriyawa na 1844. Kamar yadda ya kasance da Iliya, da kuma waɗanda suka sa ido amma ba su yarda su ɗauki matsayi ba, tsarin fassarar ya tabbata kuma zai tabbata ta wurin cikar annabce-annabcen da aka yi a bainar jama’a.

> “The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.

> “Annabce-annabcen Daniyel da na Yohanna dole ne a fahimce su. Suna fassara juna. Suna ba duniya gaskiya waɗanda kowa ya kamata ya fahimta. Waɗannan annabce-annabce za su zama shaida a cikin duniya. Ta wurin cikar su a cikin waɗannan kwanaki na ƙarshe, za su bayyana kansu.” 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.

Sa’ad da wuta ta sauko ta cinye hadayar Iliya, Allah yana tabbatar wa waɗanda suka yi shiru suna kallo cewa Iliya wakilinsa ne, amma a lokacin ya riga ya makara ga Ahabu, Jezebel da annabanta na ƙarya. Haka kuma wannan ya faru tun kafin Oktoba 22, 1844 a tarihin Millerite, kuma zai sake faruwa tun kafin dokar Lahadi mai zuwa nan ba da daɗewa ba, wadda Oktoba 22, 1844 ke wakilta ta fuskar alama. Abin baƙin ciki, waɗanda suka jira har sai wannan abin da zai faru kafin su yanke shawara, za su kasance sun riga sun yanke shawara a ɓangaren da ba daidai ba na wannan batu. Zaɓen manzon Iliya dole ne ya rigaya gaban fuskantarsa da Ahabu, Jezebel da annabanta na ƙarya. Bayan an kammala tabbacin ta wurin wutar da ta cinye hadayar Iliya, Iliya ya kashe annabawan ƙarya.

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.

Annabin ƙarya shi ne mulki na shida a annabcin Littafi Mai Tsarki, kuma yana ƙare mulkinsa a matsayin mulki na shida a dokar Lahadi mai zuwa nan ba da daɗewa ba, wadda a cikinta Iliya ya kashe annabawan ƙarya. Bayan haka zubowar ruwan sama gaba ɗaya ta fara. A tarihin Millerite, an bayyana manzo da saƙonsa a cikin bambanci da waɗanda a wannan mahallin suka fara cika aikinsu a matsayin Furotesta mai ridda (wanda shi ne annabin ƙarya na shaidar Iliya), kuma ɗaya daga cikin ikoki uku da ke jagorantar duniya zuwa Armageddon. Allah ya ƙaddara cewa bayan 22 ga Oktoba, 1844, sabon motsi na gaskiya na annabci da aka gano zai kammala aikinsa a duniya, amma motsin ya sauya zuwa Laodicea, kuma ba da daɗewa ba bayan haka ya daina zama “motsi”, domin ya zama Ikilisiya da doka ta amince da ita.

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.

Da waɗannan muhimman siffofi na Iliya na fari a cikin tunaninmu, yanzu za mu yi bayani game da halayen annabci na Iliya na biyu domin gano da kuma tabbatar da wanene Iliya na uku na kwanaki na ƙarshe. Yesu ya bayyana Yahaya Maibaftisma a matsayin wanda ya cika annabcin ƙarshe na Tsohon Alkawari.

> 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.

> Ga shi, zan aiko muku da Iliya annabi kafin zuwan babbar rana mai ban tsoro ta Ubangiji: Kuma zai juya zuciyar ubanni ga ’ya’ya, da zuciyar ’ya’ya ga ubanninsu, kada in zo in bugi ƙasa da la’ana. 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.

Ko da yake Yesu ya bayyana Yohanna a matsayin Iliya wanda zai zo, Yohanna bai cika dukan sassa na annabcin game da Iliya mai zuwa ba gaba ɗaya; domin Iliya na uku kuma na ƙarshe yana zuwa ne kafin babbar rana mai ban tsoro ta Ubangiji, wadda ita ce lokacin Annobai Bakwai na Ƙarshe, waɗanda suke ƙarewa da Zuwan Almasihu na Biyu. Duk da haka, Yohanna shi ne Iliya na biyu, kuma shaidarsa tare da Iliya na fari suna bayyana tare da tabbatar da Iliya na uku kuma na ƙarshe.

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.

Kamar yadda Iliya ya fuskanci wakilci mai ninki uku na macijin, dabbar, da annabcin ƙarya na Babila ta zamani, haka ma Yahaya ya fuskanci ikon Roma (Hirudus), mace marar tsarki (Hirudiya) da ’yarta (Salomi). Dutsen Karmel ya zama alama ta 22 ga Oktoba, 1844, wanda kuma yake wakiltar dokar Lahadi a Amurka. A cikin rikicin dokar Lahadi ne ake kawo gamayyar nan mai ninki uku.

> “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.

> “Ta wurin dokar da za ta tilasta kafa cibiyar Paparoma cikin saɓawa ga dokar Allah, al’ummarmu za ta katse kanta gaba ɗaya daga adalci. Sa’ad da Furotesta za ta miƙa hannunta ta haye gibin domin ta riƙe hannun ikon Roma, sa’ad da za ta miƙa ta haye ratar nan mai zurfi domin ta kama hannu da Ruhaniya, sa’ad da kuma, ƙarƙashin tasirin wannan haɗin kai mai ninki uku, ƙasarmu za ta yi watsi da kowane ƙa’ida na Kundin Tsarinta a matsayin gwamnatin Furotesta kuma ta jamhuriya, ta kuma tanadi hanyar yaɗa ƙarairayin Paparoma da ruɗunsa, to, a sa’an nan za mu iya sani cewa lokacin ya yi da Shaiɗan zai yi aikinsa na banmamaki, kuma cewa ƙarshen ya kusa.” Testimonies, juzu’i na 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.

A cikin tarihin Hirudus, mun ga cewa, da yake shi wakili ne na Roma arna, shi ma wakili ne na “sarakuna goma” na Roma arna, sabili da haka yana wakiltar sarakuna goma na Ru’ya ta Yohanna goma sha bakwai waɗanda suke ba karuwarsa mulkinsu na sa’a guda. An yi wa Hirudus kwatanci da Ahab. Dukansu suna cikin aure marar shari’a. An hana Ahab, wanda yake na Isra’ila, ya auri mace wadda ba Ba’isra’iliya ba ce, kuma Hirudus ya ɗauki matar ɗan’uwansa ya aura. Fasikancin karuwar Taya da na Babila tare da sarakunan duniya yana samun wakilci a cikin dangantakar Ahab da Hirudus marar shari’a da Yezebel da Hirudiya.

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”.

Arangamar da aka yi a Dutsen Karmel tare da Ahab, an wakilta ta a matsayin bikin ranar haihuwar Hirudus. A lokacin dokar Lahadi, Amurka ta daina kasancewa mulki na shida na annabcin Littafi Mai Tsarki, kuma sarakuna goma suka zama mulki na bakwai. A ranar haihuwarsu a matsayin mulki na bakwai, Hirudus, cikin liyafar maye, ya yarda ya bayar har zuwa rabin mulkinsa ga Salome, ’yar Hirudiya. Sarakuna goma sun amince su ba da mulkinsu ga dabbar, kuma suna yin haka ne domin annabin ƙarya (Amurka) ya yaudare su, kuma a ruhaniyance suna “maye”.

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).

A Dutsen Karmel annabawan ƙarya suka yi rawa dukan yini a ƙoƙarin yaudara, kuma a bikin ranar haihuwar Hirudus Salome, ’yar Hirudiya, ta yi rawa domin ta yaudari sarkin da ya bugu. Ta yin haka, ’yar Hirudiya ta tabbatar da ikon Ahab na kashe Yohanna Mai Baftisma. A lokacin dokar Lahadi a Amurka, Amurka za ta ruɗi dukan duniya ta karɓi siffar dabbar da ta mamaye duniya baki ɗaya, wadda ta ƙunshi mulki mai rabin tsarin ikilisiya da rabin tsarin mulkin ƙasa. Yaudarar duniya da Amurka za ta yi—ita ce annabin ƙarya na haɗin kai na sassa uku—an riga an kwatanta ta ta wurin rawar annabawan Jezebel da kuma ’yar Jezebel (Salome), gama Jezebel ita ce Katolika, kuma Furotesta masu ridda su ne ’ya’yanta (kamar 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.

Tsanantawa tana farawa ne a dokar Lahadi mai zuwa nan ba da daɗewa ba wadda ta ƙunshi mutuwa, kamar yadda aka wakilta ta wurin cire kan Iliya na biyu a sa shi cikin kwando domin papacy, wadda Herodias ke wakilta. A wannan lokaci raunin kisa na papacy ya warke gaba ɗaya, ba a ƙara manta da ita ba, kuma ana zubo da ruwan sama na ƙarshe ba tare da awo ba, yayin da ake ɗaga tutar mutane ɗari da arba’in da huɗu. A wannan lokaci Musulunci na Bala’i na uku yana kai hari, kuma hukunci mai ci gaba na babbar karuwa wadda take zaune bisa ruwaye masu yawa yana farawa. An ninka hukuncinta sau biyu.

> 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.

> Sai na ji wata murya kuma daga sama, tana cewa, Ku fito daga cikinta, mutanena, domin kada ku yi tarayya cikin zunubanta, kuma kada ku karɓi annobanta. Gama zunubanta sun kai har sama, kuma Allah ya tuna da mugayen ayyukanta. Ku sāka mata kamar yadda ita ma ta sāka muku, ku ninka mata har sau biyu gwargwadon ayyukanta: a cikin ƙoƙon da ta cika, ku cika mata ninki biyu. Ru’ya ta Yohanna 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.

An ninka hukuncinta sau biyu, domin ba a riga an hukunta ta ba saboda kisan da ta aikata a zamanin Duhu daga shekara ta 538 har zuwa 1798. A hatimi na biyar, an wakilta waɗanda papanci ya kashe a ƙarƙashin bagaden hadaya bisa alama, suna tambayar yaushe Allah zai hukunta karuwar Roma, kuma aka gaya musu su huta a cikin kaburburansu har sai an cika rukuni na biyu na shahidai waɗanda za a kashe kamar yadda aka kashe su. Sa’ad da hukuncinta ya zo, an ninka shi sau biyu, domin za ta kasance ta kashe amintattun mutanen Allah har sau biyu.

> 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.

> Kuma sa’ad da ya buɗe hatimi na biyar, sai na ga a ƙarƙashin bagaden rayukan waɗanda aka kashe saboda maganar Allah, da kuma saboda shaidar da suka riƙe. Sai suka yi kira da babbar murya, suna cewa, Har yaushe, ya Ubangiji, mai tsarki mai gaskiya, ba za ka yi hukunci ba, ka rama jininmu a kan waɗanda suke zaune a duniya? Sai aka ba wa kowannensu farin riga; aka kuma ce musu su huta har ɗan ƙanƙanin lokaci, har sai abokan-bautarsu da ’yan’uwansu kuma, waɗanda za a kashe kamar yadda aka kashe su, sun cika. Ru’ya ta Yohanna 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.

’Yar’uwa White ta sanya nassin shahidan hatimi na biyar a lokacin dokar Lahadi inda ake kiran sauran tumakin Allah su fito daga Babila, wato bikin ranar haihuwar Hirudus ne, sa’ad da sarakuna goma suka amince su ba da mulkinsu na bakwai ga mulki na takwas, wanda yake daga cikin bakwai ɗin.

> “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.

> “Sa’ad da aka buɗe hatimi na biyar, Yohanna Mai Bayyanawa a cikin wahayi ya ga a ƙarƙashin bagaden taron waɗanda aka kashe saboda Maganar Allah da kuma shaidar Yesu Almasihu. Bayan wannan kuma suka biyo bayan al’amuran da aka bayyana a cikin sura ta goma sha takwas ta Ru’ya ta Yohanna, lokacin da ake kira waɗanda suke masu aminci da gaskiya su fito daga Babila. [Ru’ya ta Yohanna 18:1–5, an kawo a nan.]” Manuscript Releases, juzu’i na 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.

Waɗanda aka kira su fito daga Babila su ne rukuni na biyu na shahidai waɗanda papanci yake kashewa kamar yadda Herodiya ta yi wa Iliya na biyu. ’Yar’uwa White kuma tana ɗora hatimi na biyar a lokacin buɗewar hatimi na ƙarshe.

> “‘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.

> “‘Kuma sa’ad da ya buɗe hatimi na biyar, sai na ga a ƙarƙashin bagaden rayukan waɗanda aka kashe saboda maganar Allah, da kuma saboda shaidar da suka riƙe: kuma suka yi kira da babbar murya, suna cewa, Har yaushe ne, ya Ubangiji, Mai Tsarki kuma Mai Gaskiya, ba za Ka yi shari’a ba, Ka kuma sāka jininmu a kan waɗanda suke zaune a duniya? Kuma aka ba kowannensu farar riga [An ayyana su tsarkaka kuma masu tsarki]; kuma aka ce musu, su ɗan huta tukuna na ɗan lokaci kaɗan, har sai abokan-bautarsu kuma ’yan’uwansu, waɗanda za a kashe kamar yadda aka kashe su, su cika’ [Ru’ya ta Yohanna 6:9–11]. A nan an nuna wa Yohanna al’amura da ba na zahiri ba ne, sai dai waɗanda za su kasance a wani zamani mai zuwa a nan gaba.

> “Revelation 8:1–4 quoted.” Manuscript Releases, volume 20, 197.

> “An kawo Ru’ya ta Yohanna 8:1–4.” Rubuce-rubucen da Aka Saki, juzu’i na 20, shafi na 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.

Ana “tunawa” da addu’o’in waɗanda papacy ta kashe a lokacin Zamanin Duhu a lokacin buɗe “hatimi na bakwai,” abin da yake nuna cewa an buɗe “hatimi na bakwai” a lokacin dokar Lahadi da ke gabatowa nan ba da daɗewa ba, gama a can ne Allah yake tuna mugayen ayyukanta.

> 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.

> Sai na ji wata murya dabam daga sama, tana cewa, Ku fito daga cikinta, ya mutanena, domin kada ku yi tarayya cikin zunubanta, kuma kada ku karɓi annobanta. Gama zunubanta sun kai har sama, kuma Allah ya tuna da mugayen ayyukanta. Ku sāka mata kamar yadda ita ma ta sāka muku, ku ninka mata har ninki biyu gwargwadon ayyukanta: a cikin ƙoƙon da ta cika, ku cika mata ninki biyu. Ru’ya ta Yohanna 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.

Iliya na farko yana ba da shaida ga fito-na-fiton da ke faruwa tsakanin mutum dubu ɗari da arba’in da huɗu da kuma haɗin kai sau uku wanda ke kai duniya zuwa Armageddon a kwanaki na ƙarshe. Iliya na biyu (Yahaya Mai Baftisma), yana maimaitawa kuma yana faɗaɗa shaidar Iliya na farko, kuma tare suke (layi bisa layi), suna bayyana kuma suna tabbatar da siffofin annabci na Iliya na uku kuma na ƙarshe. Iliya na uku yana wakiltuwa ta wurin Iliya na farko-farko (Miller), da Iliya na ƙarshe, domin motsin mala’ika na farko ana maimaita shi cikin motsin mala’ika na uku.

> “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.

> “Allah ya ba wa saƙonnin Ru’ya ta Yohanna 14 matsayinsu a cikin jerin annabci, kuma aikinsu ba zai daina ba har zuwa ƙarshen tarihin wannan duniya. Saƙonnin mala’ika na farko da na biyu har yanzu gaskiya ne domin wannan lokaci, kuma ya kamata su ci gaba a layi ɗaya da wannan da ke biye.” 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.

Iliya na uku yana ɗauke da alamar Alfa da Omega, domin yana wakiltar Iliya na farko da na ƙarshe. Duka Iliya na farko da Iliya na ƙarshe suna wakiltar wani motsi, ko dai na mala’ika na fari ko na mala’ika na uku na Ru’ya ta Yohanna sura ta goma sha huɗu.

> “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.

> “Aikin Yahaya Mai Baftisma, da aikin waɗanda a kwanaki na ƙarshe suke fita cikin ruhu da ikon Iliya domin su farka da mutane daga halin ko-in-kula nasu, a fannoni da yawa iri ɗaya ne. Aikinsa alama ce ta aikin da dole ne a yi a wannan zamani. Kristi zai zo a karo na biyu domin ya hukunta duniya cikin adalci. Manzannin Allah waɗanda suke ɗauke da saƙon gargaɗi na ƙarshe da za a ba duniya, su ne za su shirya hanya domin zuwan Kristi na biyu, kamar yadda Yahaya ya shirya hanya domin zuwansa na fari. A cikin wannan aikin shiri, ‘kowane kwari za a ɗaukaka, kuma kowane dutse za a saukar da shi ƙasa; kuma karkatattu za su miƙe, kuma wurare masu ƙasƙanci su zama fili madaidaici’ gama tarihi zai maimaitu, kuma har yanzu kuma ‘ɗaukakar Ubangiji za a bayyana, kuma dukan jiki za su gan ta tare; gama bakin Ubangiji ya faɗa.’” Southern Watchman, Maris 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.

Aiwatarwa ta sau uku ta Iliya tana wakiltar arangama tsakanin Iliya da motsin da ke da alaƙa da Iliya, da kuma haɗin kai sau uku na Babila ta Zamani. Tana da kusanci ƙwarai da aiwatarwa ta sau uku ta manzon da yake shirya hanya domin Manzon Alkawari, amma wannan layin yana wakiltar yanayin cikin gida na motsin da kuma na manzon. A cikin waɗannan aiwatarwa guda biyu masu sau uku, cikawar ta uku kuma ta ƙarshe ta manzon da motsin ana wakilta ta wurin Alfa da Omega, a matsayin masu wakiltar cikawa ta farko da kuma cikawa ta ƙarshe.

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.

Iliya na uku kuma na ƙarshe yana wakiltar motsin mala’ika na uku, wanda shi ne motsin mutum dubu ɗari da arba’in da huɗu, waɗanda za a ɗaga su kamar tuta domin su kira babban taron jama’a su fito daga Babila sa’ad da sa’ar babbar girgizar ƙasa ta Ru’ya ta Yohanna goma sha ɗaya ta zo. Kafin wannan sa’a, za a gane manzon da motsin ta wurin bambancinsu da motsin na jabu wanda yake gabatar da saƙon ruwan sama na ƙarshen na jabu na salama da kwanciyar rai.

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.

Bambance-bambancen da ke tsakanin saƙon gaskiya da na ƙarya, da kuma manzon gaskiya da na ƙarya, dole ne a gane su ta wurin cikar saƙon. Waɗannan maƙaloli sun fara ne a ƙarshen Yuli, 2023, kuma tun kafin kisan kiyashin ranar 7 ga Oktoba, maƙalolin suna nuna cewa saƙon ruwan sama na ƙarshe na gaskiya yana bayyana Musulunci na Bala’i na uku, kuma cewa saƙon ya fara ne a ranar 11 ga Satumba, 2001. Maƙalolin sun nuna cewa husatar da al’ummai wadda ta fara a wancan lokaci bisa ga wahayi ta kasance kamar mace mai naƙuda, sabili da haka husatar da rikice-rikicen da aka jawo wa duniyar nan za su ci gaba da ƙaruwa har zuwa rufe ƙofar jarrabawa.

We will continue the study in our next article.

Za mu ci gaba da wannan nazari a talifi na gaba.

> “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.’

> “Kaiton mutanen Allah suna da fahimtar hallakar da ke tafe ta dubban birane, waɗanda yanzu kusan an miƙa su ga bautar gumaka! Amma da yawa daga cikin waɗanda ya kamata su kasance suna shelar gaskiya suna zargi suna kuma hukunta ’yan’uwansu. Sa’ad da ikon Allah mai tuba ya sauko a kan zukata, za a sami tabbataccen canji. Mutane ba za su kasance da wani sha’awar suka da rusa abin da aka gina ba. Ba za su tsaya a matsayin da yake hana haske ya haskaka wa duniya ba. Sukarsu, zarge-zargensu, za su ƙare. Rundunonin maƙiyi suna taruwa domin yaƙi. Munafukai masu tsanani suna gabanmu. Ku matsa kusa da juna, ’yan’uwana maza da mata, ku matsa kusa da juna. Ku ɗaure kanku da Kristi. ‘Kada ku ce, Haɗin kai,... kuma kada ku ji tsoron abin da suke tsoro, kada kuwa ku firgita. Ku tsarkake Ubangijin runduna shi kaɗai; shi ne zai zama tsoronku, shi ne kuwa zai zama abin razanarku. Kuma zai zama Wuri Mai Tsarki; amma kuma dutse mai sa tuntuɓe ne, da dutsen laifi ga gidajen Isra’ila biyu, tarko kuma da tarko mai kama ga mazaunan Urushalima. Kuma da yawa a cikinsu za su yi tuntuɓe, su fāɗi, a karya su, a kama su da tarko, a kuma kama su.’”

> “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.

> “Duniya matattarar wasan kwaikwayo ce. ’Yan wasanta, mazaunanta, suna shirin taka rawarsu a cikin babban wasan kwaikwayo na ƙarshe. An daina sa Allah a gaba. A wurin manyan taron ’yan Adam babu haɗin kai, sai dai in mutane sun haɗa kai domin su cika manufofinsu na son kai. Allah yana kallo. Manufofinsa game da talakawansa masu tawaye za su cika. Ba a miƙa duniya ga hannun mutane ba, ko da yake Allah yana barin abubuwan ruɗani da rashin tsari su yi mulki na ɗan lokaci. Wata iko daga ƙasa tana aiki domin ta kawo manyan al’amura na ƙarshe a cikin wannan wasan kwaikwayo,—Shaiɗan yana zuwa kamar Almasihu, yana kuma aiki da dukan ruɗin rashin adalci a cikin waɗanda suke ɗaure kansu tare a cikin ƙungiyoyin asiri. Waɗanda suke mika wuya ga sha’awar haɗa kai suna aiwatar da shirye-shiryen maƙiyi. Dalili zai biyo da sakamako.”

> “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.

> “Saɓo ya kusa kai wa iyakarsa. Rikicewa ta cika duniya, kuma babban firgici yana gab da sauko wa ’yan Adam. Ƙarshe ya yi kusa ƙwarai. Mu da muka san gaskiya ya kamata mu kasance muna shirya kanmu domin abin da ba da daɗewa ba zai auko wa duniya a matsayin mamaki mai mamaye kome.” Review and Herald, Satumba 10, 1903.

Back to Articles