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# The Book of Daniel - Number Ninety-Seven

Akwụkwọ Daniel - Nke Iri Itoolu na Asaa

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

Ngosipụta Atọ nke Ịlaịja: Ikpughe Mmetụta Amụma nke Nsọtụrụ Babilọn nke Oge A

Author

Jeff Pippenger

Published

February 29, 2024

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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.

Ngwaọrụ ugboro atọ nke Ịlaịja na-anọchi anya akụkụ ndị dị n’èzí nke Ịlaịja nke ụbọchị ikpeazụ. Ịlaịja na-anọchi anya otu nwoke, ma ọ na-anọchikwa anya mmegharị nke ndị mmadụ. A na-ewepụ mmegharị nke ndị mmadụ ndị na-esonyere onye-ozi ahụ, bụ Ịlaịja, n’ọnọdụ na ahụmahụ nke Laodisia na-anọchi anya.

> 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.

> Elaịja bịakwutere ndị mmadụ niile, sị, Olee ruo mgbe unu ga-anọ na-adabere n’etiti echiche abụọ? Ọ bụrụ na Onyenweanyị bụ Chineke, soro Ya; ma ọ bụrụ na ọ bụ Beal, soro ya. Ma ndị mmadụ azaghị ya ọbụna otu okwu. Mgbe ahụ Elaịja gwara ndị mmadụ, Mụ onwe m, naanị m, ka fọdụrụ bụrụ onye amụma nke Onyenweanyị; ma ndị amụma Beal dị narị anọ na iri mmadụ ise. 1 Ndị Eze 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.

Ma n’ịbụ n’ije nke mmụọ ozi mbụ ma ọ bụ nke mmụọ ozi nke atọ, ndị sonyere n’aka onye-ozi nke oge ahụ ka e si n’akụkọ ihe mere eme nke ụka Sardis ma ọ bụ nke ụka Laodisia wepụta. A na-anọchi anya ụka nke ọ bụla n’ime ha site n’ajụjụ Elaịja, gbasara ogologo oge ole ndị mmadụ ga-ala azụ n’etiti echiche abụọ. Echiche abụọ ahụ ha na-ala azụ n’etiti ha ka e ji “arụmụka” Habakuk nọchite anya ha. “Arụmụka” nke Habakuk isi nke abụọ bụ arụmụka dị n’etiti usoro ziri ezi ma ọ bụ usoro na-ezighị ezi. Ndị mmadụ dịrị ndụ mgbe oge arụmụka ahụ bịarutere, ma n’akụkọ ihe mere eme nke ndị Miller ma ọ bụ ndị nọ n’akụkọ ihe mere eme nke ụbọchị ikpeazụ, enweghị ha n’aka ma ha ga-esi n’elu ngere ahụ rịdata; ma ọ bụrụkwa na ha ga-eme otú ahụ, enweghịkwa ha n’aka n’akụkụ nke ngere ha kwesịrị iridakwuru. N’ihi ya, ha azaghị otu okwu.

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.

Onyenwe anyị họpụtara ule n’akụkọ ihe mere eme nke mmụọ ozi mbụ na nke mmụọ ozi nke atọ nke ga-eme ka o doo anya ma otu akụkụ nke arụmụka ahụ, nke usoro nkà mmụta okpukpe nke Protestantism dapụrụ n’ezi-okwukwe nọchiri anya ya, ma ọ bụ usoro iwu Miller banyere nkọwa amụma, tinyere iwu ndị Future for America nakweere, bụ n’ezie ozi nke mmiri ozuzo ikpeazụ. Ule Ugwu Kamel nke ga-amalite n’iwu Ụka Sọnde na-abịa ngwa ngwa na United States chọrọ ka Chineke kpọpụta onye bụ onye-ozi nnọchiteanya Ya, dịka O mere n’akụkọ Ịlaịja na n’akụkọ Millerite nke 1844. Dịka o siri bụrụ n’oge Ịlaịja, na ndị ahụ hụrụ anya ma ha achọghị iwere ọnọdụ, a kwadoro ma a ga-akwado usoro ahụ site n’imezu amụma e kwupụtara n’ihu ọha.

> “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.

> “A ga-aghọta amụma Deniẹl na nke Jọn. Ha na-akọwara ibe ha. Ha na-enye ụwa eziokwu ndị onye ọbụla kwesịrị ịghọta. Amụma ndị a ga-abụ àmà n’ụwa. Site n’imezu ha n’ụbọchị ikpeazụ ndị a, ha ga-akọwa onwe ha.” 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.

Mgbe ọkụ si n’eluigwe rịdata wee rechaa àjà Elaija, Chineke nọ na-akwado n’ihu ndị lere anya nwayọọ nwayọọ na Elaija bụ onye nnọchi anya Ya, ma n’oge ahụ ọ dịlarị Ehab, Jezebel na ndị amụma ụgha ya akaha. Nke a mekwara tupu Ọktoba 22, 1844 n’akụkọ ihe mere eme nke ndị Millerite, ọ ga-emekwa ọzọ tupu iwu Sọnde na-abịa n’oge na-adịghị anya, nke Ọktoba 22, 1844 na-anọchi anya ya n’amụma. O di nwute, ndị na-eche ruo mgbe ihe omume ahụ ga-abịa ka ha kpebie, ga-abụrịrị site n’ịghara ime ihe kpebiela n’akụkụ na-ezighi ezi nke okwu a. Nhọpụta nke onyeozi Elaija aghaghị ibu ụzọ bịa tupu mmegide ya na Ehab, Jezebel na ndị amụma ụgha ya. Mgbe e mezuru nkwado ahụ site n’ọkụ nke rechara àjà Elaija, Elaija gburu ndị amụma ụgha ahụ.

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.

Onye amụma ụgha bụ alaeze nke isii n’amụma Baịbụl, ọ na-akwụsị ọchịchị ya dị ka alaeze nke isii n’iwu Ụbọchị Anyanwụ na-abịa n’oge na-adịghị anya, nke bụ ebe Ịlaịja gburu ndị amụma ụgha ahụ. Mgbe nke ahụ gasịrị, mmịpụta zuru oke nke mmiri ozuzo ahụ malitere. N’akụkọ ihe mere eme nke ndị Millerait, a kọwara onye ozi ahụ na ozi ya n’ụzọ e ji tụnyere ha na ndị ahụ bụ́ ndị n’ime ọnọdụ ahụ malitere imezu ọrụ ha dịka Protestantism nke dapụrụ n’ezi okwukwe (nke bụ onye amụma ụgha nke àmà Ịlaịja), ma bụrụkwa otu n’ime ike atọ ndị na-eduga ụwa gaa Armageddon. Chineke kpebiri na, mgbe Ọktoba 22, 1844 gasịrị, mmegharị amụma eziokwu ahụ a matachara ọhụrụ ga-emecha ọrụ Ya n’ụwa, ma mmegharị ahụ gbanwere bụrụ Laodisia, ma n’oge na-adịghị anya mgbe ahụ gasịrị, ọ kwụsịrị ịbụ “mmegharị,” n’ihi na ọ ghọrọ Chọọchị e ji iwu kwado.

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.

N’iji ihe ndị a nke Ịlaịja mbụ n’uche anyị, anyị ga-atụle ugbu a àgwà amụma nke Ịlaịja nke abụọ ka e wee nwee ike ịmata ma mekwaa ka o doo anya onye bụ Ịlaịja nke atọ nke ụbọchị ikpeazụ. Jizọs kpọrọ Jọn Onye Na-eme Baptizim onye ahụ mezuru amụma ikpeazụ nke Agba Ochie.

> 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.

> Lee, aga m ezitere unu Ịlaịja, onye-amụma, tupu ọbịbịa nke nnukwu ụbọchị ahụ dị egwu nke Onyenwe anyị: ọ ga-eme ka obi ndị nna laghachikwute ụmụ ha, meekwa ka obi ụmụ ahụ laghachikwute ndị nna ha; ka m wee ghara ịbịa tie ụwa ihe ọnụ. Malakaị 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.

N’agbanyeghị na Jizọs kọwara Jọn dị ka Ịlaịja ahụ nke ga-abịa, Jọn ezuteghị n’uju akụkụ nile nke amụma ahụ gbasara Ịlaịja nke ga-abịa; n’ihi na Ịlaịja nke atọ na nke ikpeazụ na-abịa tupu nnukwu na ụbọchị dị egwu nke Onyenwe anyị, nke bụ oge nke Ihe Otiti Asaa Ikpeazụ, ndị na-ejedebe na Ọbịbịa nke Abụọ nke Kraịst. N’agbanyeghị nke ahụ, Jọn bụ Ịlaịja nke abụọ, ma àmà ya, ejikọrọ na nke Ịlaịja mbụ, na-akọwa ma na-eguzobe Ịlaịja nke atọ na nke ikpeazụ.

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.

Dịka Ịlaịja siri guzogide ihe nnọchianya atọ nke dragọn, anụ ọhịa, na onye amụma ụgha nke Babilọn nke oge a, otu a kwa ka Jọn siri guzogide ọchịchị Rom (Herod), nwanyị na-adịghị ọcha (Herodias), na nwaanyị nwa ya nwanyị (Salome). Ugwu Kamel bụ ụdị nke Ọktoba 22, 1844, nke n’aka nke ọzọ na-anọchi anya iwu ụbọchị Sọnde na United States. N’oge nsogbu iwu ụbọchị Sọnde ahụ, a na-eweta njikọ atọ ahụ n’ịdị n’otu.

> “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.

> “Site n’iwu eze nke na-amanye iwulite ụlọ ọrụ Papacy n’ime mmebi iwu Chineke, mba anyị ga-ekewapụ onwe ya kpamkpam n’ezi omume. Mgbe Protestantism ga-agbatị aka ya gafee ọwara ahụ iji jide aka nke ike Rom, mgbe ọ ga-eru gafee omimi ahụ iji kpakọta aka na Spiritualism, mgbe, n’okpuru mmetụta nke njikọ a nke akụkụ atọ, obodo anyị ga-ajụ ụkpụrụ ọ bụla nke Iwu Ntọala ya dịka ọchịchị Protestant na nke repọblik, ma kwadebe ụzọ maka ịgbasa ụgha na aghụghọ ndị popu, mgbe ahụ anyị nwere ike ịma na oge eruola maka ọrụ ebube Setan na-arụ, nakwa na ọgwụgwụ dị nso.” Testimonies, mpịakọta nke 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.

N’akụkọ banyere Herọd, anyị na-achọpụta na, dịka onye nnọchiteanya nke Rom ndị na-ekpere arụsị, ọ bụ onye nnọchiteanya nke “ndị eze iri” nke Rom ndị na-ekpere arụsị, ya mere ọ na-anọchi anya ndị eze iri nke Mkpughe iri na asaa, ndị na-enye alaeze ha n’aka akwụna ahụ ruo otu awa. E ji Ehab mee ụdị Herọd. Ha abụọ nọ n’alụmdi na nwunye ndị iwu na-akwadoghị. Ehab, onye bụ nke Izrel, e machibidoro ya ịlụ nwanyị na-abụghị nwanyị onye Izrel; Herọd kwa ewerewo nwunye nwanne ya nwoke ka ọ lụọ. A na-anọchi anya ịkwa iko nke akwụna Taịa na Babilọn na ndị eze nke ụwa site n’ihe gbasara mmekọrịta iwu na-akwadoghị nke Ehab na Herọd na Jezebel na Herodias.

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”.

E gosiri esemokwu ahụ n’Ugwu Kamel ya na Ehab, dịka emume ọmụmụ nke Herọd. N’oge iwu ụbọchị Ụka, United States akwụsị ịbụ alaeze nke isii n’amụma Baịbụl, ndị eze iri ahụ aghọkwa alaeze nke asaa. N’oge ọmụmụ ha dị ka alaeze nke asaa, Herọd n’emume oriri ịṅụbiga mmanya ókè kwetara inye Salome, ada Herodias, ruo ọkara nke alaeze ya. Ndị eze iri ahụ kwetara inye alaeze ha nye anụ ọhịa ahụ, ha mekwara otú ahụ n’ihi na amụma ụgha ahụ (United States) aghọgbuola ha, ha nọkwa n’ọnọdụ “mmanya” n’ime mmụọ.

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).

N’Ugwu Kamel, ndị amụma ụgha gbara egwú ụbọchị dum n’ịgbalị ịghọgbu, ma n’emume ụbọchị ọmụmụ Herod, Salome, nwa nwanyị Herodias, gbara egwú iji duhie eze ahụ mmanya juru n’ahụ́. N’ime ime nke a, nwa nwanyị Herodias nwetara ikike Ahab iji gbuo Jọn onye na-eme baptizim. N’oge iwu ụbọchị Sọnde na United States, United States ga-eduhie ụwa nile ka ọ nabata oyiyi anụ ọhịa zuru ụwa ọnụ nke mejupụtara alaeze nke ọkara ya bụ ọchịchị ụka ma ọkara ya bụ ọchịchị steeti. Ighọgbu ụwa nke United States, bụ́ onye bụ amụma ụgha nke njikọ atọ ahụ, ka e buru ụzọ gosipụta site n’egwú ndị amụma Jezebel na nwa nwanyị Jezebel (Salome), n’ihi na Jezebel bụ Katọlik ma Protestantism ndapụ n’ezi okwukwe bụ ụmụ ya ndị inyom (dịka 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.

Mkpagbu na-amalite n’iwu Sọnde na-abịa n’oge na-adịghị anya nke na-agụnye ọnwụ, dị ka e sere ya n’ịwepụ isi Ịlaịja nke abụọ ma tinye ya n’ime nkata maka ọchịchị ndị popu, nke Herodias nọchiri anya ya. N’oge ahụ, a na-agwọ kpamkpam ọnya ahụ na-egbu egbu nke ọchịchị ndị popu; a naghịzị echefu ya, a na-awụsakwa mmiri ozuzo ikpeazụ na-enweghị tụọ, dịka a na-ebuli ọkọlọtọ nke otu narị puku iri anọ na anọ elu. N’oge ahụ, Alakụba nke Ahụhụ nke atọ na-akụ, ikpe na-aga n’ihu nke nnukwu akwụna ahụ nke nọkwasịrị n’elu ọtụtụ mmiri amalitekwa. A na-eme ka ikpe ya bụrụ ugboro abụọ.

> 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.

> M wee nụkwara olu ọzọ si n’eluigwe, na-asị, Sinụ n’ime ya pụta, ndị m, ka unu ghara ịbụ ndị sonyere na mmehie ya, nakwa ka unu ghara ịnara ihe n’ihe otiti ya. N’ihi na mmehie ya eruola ruo n’eluigwe, Chineke echetakwala ajọ omume ya niile. Kwụghachi ya ụgwọ dịka o si kwụọ unu ụgwọ, meekwa ka e mee ya okpukpu abụọ dịka ọrụ ya siri dị: n’ime iko ahụ o juputara, juputara ya okpukpu abụọ. Mkpughe 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.

Ikpe-ikpé-ikpé-ya e meela ka ọ bụrụ okpukpu abụọ, n’ihi na a kpebeghị ya ikpe n’ihi ogbugbu ndị o mere n’oge Ọchịchịrị site n’afọ 538 ruo 1798. N’akara nke ise, ndị ọchịchị papacy gburu ka e ji ihe nnọchianya gosi ha n’okpuru ebe-ichụ-àjà, ka ha na-ajụ mgbe Chineke ga-ekpe akwụna nke Rom ikpe, a gwakwara ha ka ha zuru ike n’ili ha ruo mgbe a ga-emezu ìgwè nke abụọ nke ndị àmà okwukwe a ga-egbu dị ka e gburu ha. Mgbe ikpé-ya bịara, a na-eme ya okpukpu abụọ n’ihi na ọ gaara egbu ndị Chineke kwesịrị ntụkwasị obi ugboro abụọ.

> 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.

> Mgbe O meghere akara nke ise, ahụrụ m n’okpuru ebe ịchụàjà mkpụrụ obi nke ndị e gburu n’ihi okwu Chineke, na n’ihi àmà ahụ ha jidesiri ike: Ha tiri mkpu n’oké olu, na-asị, Ruo ole mgbe, Onyenwe anyị, Onye dị nsọ na Onye eziokwu, ka Ị na-ekpeghị ikpe ma ghara ịbọ ọbara anyị ọbọ n’aka ndị bi n’elu ụwa? E nyekwara onye ọ bụla n’ime ha uwe mwụda ọcha; a sịkwa ha na ha zuo ike ntakịrị oge ọzọ, ruo mgbe ndị ozi ibe ha na ụmụnne ha kwa, ndị a ga-egbu dịka e gburu ha, ga-ezu oke. Mkpughe 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.

Nwannaanyị White na-etinye akụkụ ahụ gbasara ndị àmà okwukwe nke akara nke ise n’oge iwu Sọnde, ebe a na-akpọpụta ìgwè atụrụ ọzọ nke Chineke ka ha si na Babilọn pụta, nke bụ oriri ọmụmụ Herọd, mgbe ndị eze iri ahụ kwetara inye alaeze nke asaa ha nye alaeze nke asatọ nke sitere n’ime asaa ahụ.

> “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.

> “Mgbe e meghere akara nke ise, Jọn onye Nkpughe, n’ọhụụ, hụrụ n’okpuru ebe-ichụ-àjà ìgwè ndị ahụ e gburu n’ihi Okwu Chineke na àmà Jisọs Kraịst. Mgbe nke a gasịrị, ihe ndị a kọwara n’isi nke iri na asatọ nke Mkpughe bịara, mgbe a kpọpụtara ndị ahụ bụ ndị kwere ekwe ma bụrụ ndị eziokwu ka ha pụọ na Babilọn. [Mkpughe 18:1–5, e hotara.]” Manuscript Releases, olu nke 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.

Ndị a kpọpụtara n’ime Babilọn mejupụtara ìgwè nke abụọ nke ndị àmà okwukwe a na-egbu egbu nke ọchịchị popu gburu, dịka Herodias mere Ilija nke abụọ. Nwanneanyị White kwa na-edobe akara nke ise n’oge mmeghe nke akara ikpeazụ.

> “‘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.

> “‘Mgbe O meghere akara nke-ise, ahụrụ m n’okpuru ebe-ichu-àjà mkpụrụobi nke ndị e gburu n’ihi okwu Chineke, na n’ihi àmà ahụ ha jidesiri ike: ha wee tie mkpu n’oké olu, sị, Ruo ole mgbe, O Onyenwe anyị, Onye Dị Nsọ na Onye Eziokwu, ka Ị na-adịghị ekpe ikpe ma bọọ ọbara anyị ọ́bọ̀ n’ahụ ndị bi n’elu ụwa? E wee nye onye ọ bụla n’ime ha uwe ọcha [E kwupụtara ha dị ọcha ma dị nsọ]; e wee gwa ha ka ha zuo ike obere oge ọzọ, ruo mgbe e mezuru ọnụ ọgụgụ ndị ọrụ ibe ha na ụmụnne ha, ndị a ga-egbukwakwa dịka e gburu ha’ [Mkpughe 6:9–11]. N’ebe a, e gosiri Jọn ihe ndị a na-emeghị n’eziokwu n’oge ahụ, kama ihe ndị ga-adị n’oge dị n’ihu.”

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

> “Akpughe 8:1–4 e hotara n’okwu.” Manuscript Releases, mpịakọta nke 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.

A na-“echeta” ekpere ndị ndị ọchịchị papacy gburu n’oge Ọchịchịrị n’oge mmeghe nke “akàrà nke asaa,” nke na-egosi na a na-emepe “akàrà nke asaa” n’oge iwu Sọnde nke na-abịa ngwa ngwa, n’ihi na ọ bụ n’ebe ahụ ka Chineke na-echeta ajọ omume ya.

> 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.

> M wee nụ olu ọzọ si n’eluigwe, na-asị, Sinụ n’ime ya pụta, ndị m, ka unu ghara ịbụ ndị na-ekere òkè n’ime mmehie ya, nakwa ka unu ghara ịnara ọrịa ọjọọ ya ndị ahụ. N’ihi na mmehie ya eruola ruo n’eluigwe, Chineke echetawokwa ajọ omume ya. Kwụghachi ya dịka o si kwụghachi unu, meekwa ka ọ bụrụ okpukpu abụọ nye ya dịka ọrụ ya si dị: n’ime iko ahụ nke o mejuru, mejukwaaranụ ya okpukpu abụọ. Mkpughe 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.

Elaịja nke mbụ na-agba ama banyere ọgụ ahụ na-eme n’etiti puku mmadụ iri anọ na anọ na narị otu, na njikọ atọ ahụ nke na-eduba ụwa gaa Amagedọn n’ụbọchị ikpeazụ. Elaịja nke abụọ (Jọn onye na-eme baptizim), na-emegharị ma na-agbatị àmà nke Elaịja nke mbụ, ma ọnụ (ahịrị n’elu ahịrị), ha na-akọwapụta ma na-eguzobe àgwà amụma nke Elaịja nke atọ na nke ikpeazụ. A na-anọchi Elaịja nke atọ anya site n’Elaịja mmalite (Miller), na Elaịja njedebe, n’ihi na a na-emegharị ije ozi nke mmụọ ozi mbụ n’ije ozi nke mmụọ ozi nke atọ.

> “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.

> “Chineke enyela ozi nke Mkpughe 14 ọnọdụ ha n’ahịrị amụma, ọrụ ha agaghịkwa akwụsị ruo n’ọgwụgwụ akụkọ ihe mere eme nke ụwa a. Ozi mmụọ ozi mbụ na nke abụọ ka bụ eziokwu maka oge a, ha ga-esokwa nke a na-eso n’otu ahịrị.” 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.

Elaịja nke atọ nwere akara-aka nke Alfa na Omega, n’ihi na ọ na-anọchi anya Elaịja nke mmalite na nke ọgwụgwụ. Ma Elaịja mbụ ma nke ikpeazụ na-anọchi anya otu ije, ma nke mmụọ-ozi mbụ ma ọ bụ nke atọ nke Mkpughe iri na anọ.

> “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.

> “Ọrụ Jọn onye na-eme baptizim, na ọrụ nke ndị ahụ bụ́ ndị n’ụbọchị ikpeazụ ga-apụta n’mmụọ na ike nke Ịlaịja iji kpọtee ndị mmadụ n’ọnọdụ enweghị mmasị ha, bụ otu ihe n’ọtụtụ akụkụ. Ọrụ ya bụ onyinyo nke ọrụ a ga-arụ n’oge a. Kraịst ga-abịa nke ugboro abụọ ikpe ụwa n’ezi omume. Ndị ozi Chineke ndị na-ebu ozi ikpeazụ nke ịdọ aka ná ntị a ga-enye ụwa, ga-akwadebe ụzọ maka ọbịbịa nke ugboro abụọ nke Kraịst, dịka Jọn siri kwadebe ụzọ maka ọbịbịa mbụ Ya. N’ọrụ nkwadebe a, ‘ndagwurugwu nile ka a ga-ebuli elu, ugwu ọ bụla na ugwu nta ọ bụla ka a ga-eme ka ọ dị ala; ebe gbagọrọ agbagọ ka a ga-eme ka ọ dị kwụ ọtọ, ebe tara ntarị ka a ga-emekwa ka ọ dị larịị’ n’ihi na a ga-emegharị akụkọ ihe mere eme, ma ọzọkwa ‘a ga-ekpughe ebube nke Onyenwe anyị, anụ ahụ nile ga-ahụkwa ya ọnụ; n’ihi na ọnụ Onyenwe anyị ekwuwo ya.’” Southern Watchman, Maachị 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.

Ngwa ugboro atọ nke Ịlaịja na-anọchi anya ọgụ ihu na ihu dị n’etiti Ịlaịja na ngagharị ahụ ejikọtara na Ịlaịja, na njikọ ugboro atọ nke Babilọn Ọgbara Ọhụrụ. Nke a nwere njikọ chiri anya na ngwa ugboro atọ nke onye-ozi ahụ nke na-akwadebe ụzọ maka Onye-Ozi nke Ọgbụgba-ndụ, ma ahịrị ahụ na-anọchi anya mmegharị ime nke ngagharị ahụ na onye-ozi ahụ. N’ime ngwa ugboro atọ abụọ ahụ, mmezu nke atọ na nke ikpeazụ nke onye-ozi ahụ na ngagharị ahụ ka Alpha na Omega na-anọchi anya, dịka ndị na-anọchi anya mmezu mbido na mmezu njedebe.

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.

Elaịja nke atọ na nke ikpeazụ na-anọchi anya ngagharị nke mmụọ-ozi nke atọ, nke bụ ngagharị nke puku mmadụ narị otu na iri anọ na puku anọ, ndị a ga-ebuli elu dịka ọkọlọtọ iji kpọọ oké ìgwè mmadụ ahụ ka ha si na Babilọn pụta mgbe oge nke nnukwu ala ọma jijiji nke Mkpughe iri na otu bịarutere. Tupu oge ahụ eruo, a ga-amata onye-ozi ahụ na ngagharị ahụ site n’ịtụnyere ha na ngagharị adịgboroja ahụ nke na-eweta ozi adịgboroja nke mmiri ikpeazụ banyere udo na nchebe.

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.

A ga-amata ihe dị iche n’etiti ozi eziokwu na nke ụgha, nakwa onye-ozi eziokwu na onye-ozi ụgha, site n’imezu ozi ahụ. Edemede ndị a bidoro na njedebe nke Julaị, 2023, ma tupu ogologo oge tupu mgbukpọ mmadụ nke Ọktoba 7, edemede ndị ahụ nọ na-akọwapụta na ezi ozi mmiri nke ikpeazụ na-akọwapụta Alakụba nke Ahụhụ nke atọ, nakwa na ozi ahụ malitere na Septemba 11, 2001. Edemede ndị ahụ kọwapụtakwara na iwe iwe nke mba dị iche iche nke malitere n’oge ahụ dịka mkpughe nsọ si dị, dị ka nwanyị na-amụ nwa, ya mere iwe iwe ahụ na nsogbu ndị e wetara ụwa a ga-anọgide na-arị elu ruo mgbe oge amara ga-emechi.

We will continue the study in our next article.

Anyị ga-aga n’ihu n’ọmụmụ ihe a n’isiokwu anyị na-esote.

> “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.’

> “Ọ dị m ka ndị nke Chineke ga-enwe mmetụta banyere mbibi na-abịa n’ihu nke puku-puku obodo, ndị e nyeworo ihe fọrọ nke nta ka ọ bụrụ kpamkpam nye ikpere arụsị! Ma ọtụtụ n’ime ndị kwesịghị ịbụ ndị na-ekwusa eziokwu na-ebo ma na-ekpe ụmụnna ha ikpe. Mgbe ike ntụgharị nke Chineke bịara n’uche mmadụ, a ga-enwe mgbanwe doro anya. Ndị mmadụ agaghị enwe ọchịchọ ịkatọ na ịkwatu. Ha agaghị eguzo n’ọnọdụ nke na-egbochi ìhè ịmụnye ụwa. Nkatọ ha, na ebubo ha, ga-akwụsị. Ike ndị iro na-achịkọta onwe ha maka agha. Mmegide siri ike dị n’ihu anyị. Bikọtanụ ọnụ, ụmụnna m ndị nwoke na ndị nwanyị, bikọtanụ ọnụ. Jikọọnụ onwe unu na Kraịst. ‘Unu asịla, Njikọ aka,... unu atụkwala egwu ihe ha na-atụ egwu, unu atụkwala ụjọ. Dọnụ Onye-nwe nke usuu ndị agha nsọ n’ime onwe ya; ka ọ bụrụ egwu unu, ka ọ bụrụkwa ihe unu ga-atụ ụjọ. Ọ ga-abụkwa ebe nsọ; ma bụrụkwa nkume ịsụ ngọngọ na oké nkume ihe-iwe nye ụlọ abụọ nke Izrel, bụrụkwa ọnyà na ọgba aghara nye ndị bi na Jerusalem. Ọtụtụ n’etiti ha ga-asụ ngọngọ, daa, gbajie, a ga-amakwa ha n’ọnyà, a ga-ejidekwa ha.’

> “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.

> “Ụwa bụ ụlọ ihe nkiri. Ndị na-eme ihe n’ime ya, ndị bi n’ime ya, na-akwadebe ime akụkụ ha n’egwuregwu ukwu ikpeazụ ahụ. E chefuola Chineke. N’etiti nnukwu ìgwè mmadụ nke mmadụ, ọ dịghị ịdị n’otu ọ bụla, ma e wezụga mgbe mmadụ na-ejikọta onwe ha ọnụ iji mezuo ebumnuche ha nke ịchọ naanị onwe ha. Chineke na-ele anya. Ebumnuche Ya banyere ndị na-enupụ isi bụ ndị Ya ka a ga-emezu. E nyefebeghị ụwa n’aka mmadụ, ọ bụ ezie na Chineke na-ekwe ka ihe ndị na-ebute mgbagwoju anya na ọgba aghara na-achị ruo nwa oge. Ike sitere n’okpuru ala na-arụ ọrụ iweta nnukwu ihe ngosi ikpeazụ ndị ahụ n’egwuregwu ahụ,—Setan na-abịa dịka Kraịst, ma na-arụ ọrụ site n’aghụghọ nile nke ajọ omume n’etiti ndị ahụ na-ejikọta onwe ha ọnụ n’ime òtù nzuzo. Ndị na-ekwenye n’ọchịchọ nke ijikọta onwe ha n’otu na-emezu atụmatụ nke onye iro. Ihe kpatara ya ga-esochi ya pụta.”

> “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.

> “Njehie emetọọla ihe fọrọ nke nta ka ọ ruo ókè ya. Ọgbaaghara ejupụtala ụwa, nnukwu ụjọ ga-abịakwasịkwa ụmụ mmadụ n’oge na-adịghị anya. Ọgwụgwụ dị nnọọ nso. Anyị bụ ndị maara eziokwu ahụ kwesịrị ịdị na-akwado onwe anyị maka ihe ga-adị nnọọ nso ịgbawapụta n’elu ụwa dịka ihe ijuanya dị ukwuu nke ga-emeri ya.” Review and Herald, September 10, 1903.

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