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# The Book of Daniel - Number Ninety-Six

Igitabo cya Daniyeli — Nimero Mirongo Cyenda n'Itandatu

The Triple Application of Prophecy: Unlocking the Prophetic Framework for the Last Days

Ishyirwa mu Bice Bitatu kw’Ubuhanuzi: Guhishura Urwego rw’Ubuhanuzi rw’Iminsi y’Imperuka

Author

Jeff Pippenger

Published

February 29, 2024

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The framework of William Miller’s prophetic message was the two desolating powers of paganism followed by papalism, and the framework of Future for America’s prophetic message is the three desolating powers of paganism, followed by papalism, followed by apostate Protestantism, but all being concurrent at the end. A primary prophetic key for Miller’s prophetic understanding was that “the daily” in the book of Daniel was a symbol of paganism, for it established the connection of the two desolating powers which became his framework of prophetic understanding. A primary prophetic key for Future for America’s prophetic understanding is also that “the daily” in the book of Daniel is a symbol of paganism, for the historical fulfillment of paganism established the sequence of events in Daniel eleven verses forty and forty-one, which became the framework of Future for America’s prophetic understanding.

Urwego rw’ubutumwa bw’ubuhanuzi bwa William Miller bwari imbaraga ebyiri zonona z’ubupagani zikurikiwe n’ubupapa, kandi urwego rw’ubutumwa bw’ubuhanuzi bwa Future for America ni imbaraga eshatu zonona z’ubupagani, zikurikiwe n’ubupapa, bukurikiwe n’Ubuporotesitanti bw’ubuhakanyi, nyamara byose bikaba bikorera hamwe icyarimwe ku iherezo. Urufunguzo rw’ingenzi rw’ubuhanuzi mu gusobanukirwa kwa Miller rwari uko “ibya buri munsi” mu gitabo cya Danieli byari ikimenyetso cy’ubupagani, kuko byashyizeho isano y’imbaraga ebyiri zonona, ari zo zabaye urwego rw’ugusobanukirwa kwe kw’ubuhanuzi. Urufunguzo rw’ingenzi rw’ubuhanuzi mu gusobanukirwa kwa Future for America na rwo ni uko “ibya buri munsi” mu gitabo cya Danieli ari ikimenyetso cy’ubupagani, kuko isohozwa ryabwo mu mateka ry’ubupagani ryashyizeho urukurikirane rw’ibyabaye muri Danieli 11:40 na 41, ari byo byabaye urwego rw’ugusobanukirwa kwa Future for America kw’ubuhanuzi.

As is always the case with new light, the advancement of the truth unsealed in 1989 at the collapse of the Soviet Union was warred against by many various voices. The resistance brought against the truth invariably produced a clearer understanding of the truth. In those early controversies against the truth found in the last six verses of Daniel eleven, several prophetic rules that are located in the Bible were recognized as essential proofs to support the increase of knowledge that took place when the book of Daniel was unsealed in 1989. We are currently considering one of those rules, which we call “a triple application of prophecy.”

Nk’uko buri gihe bigenda iyo umucyo mushya ubonetse, ukwiyongera k’ukuri kwahishuwe mu 1989 igihe Ubumwe bw’Abasoviyeti bwasenyukaga kwarwanyijwe n’amajwi menshi atandukanye. Uko kurwanywa kwazanywe kurwanya ukuri byanze bikunze kwatumye haboneka gusobanukirwa kurushijeho gusobanutse k’ukuri. Muri izo mpaka za mbere zarwanyaga ukuri kuboneka mu mirongo itandatu ya nyuma ya Daniyeli cumi n’umwe, amategeko menshi y’ubuhanuzi aboneka muri Bibiliya yamenyekanye ko ari ibihamya by’ingenzi byo gushyigikira ukwiyongera k’ubumenyi kwabayeho igihe igitabo cya Daniyeli cyakurwagaho ikimenyetso mu 1989. Ubu turi gusuzuma rimwe muri ayo mategeko, iryo twita “ikoreshwa gatatu ry’ubuhanuzi.”

We began by looking at two triple applications that at one level are the same line, but at another level they are different. The first two manifestations of Rome (pagan and papal), establish the third manifestation of Modern Rome. The first two manifestations of Babylon (Babel and Babylon), established the third manifestation of Modern Babylon. Modern Rome is the beast of Revelation seventeen that Modern Babylon rides upon and reigns over. They are as distinct as is a cowboy from his horse, but they also commit spiritual fornication with each other, so at that level they are one. There are two other triple applications of prophecy which possess a similar relationship.

Twatangiye dusuzuma imikoreshereze ibiri y’ubuhanuzi ikubye gatatu, ku rwego rumwe ikaba ari umurongo umwe, ariko ku rundi rwego ikaba itandukanye. Ibimenyetso bibiri bya mbere bya Roma (iya gipagani n’iya gikipapa), byashyizeho ikimenyetso cya gatatu cya Roma ya Kijyambere. Ibimenyetso bibiri bya mbere bya Babuloni (Babeli na Babuloni), byashyizeho ikimenyetso cya gatatu cya Babuloni ya Kijyambere. Roma ya Kijyambere ni ya nyamaswa yo mu Ibyahishuwe 17, iyo Babuloni ya Kijyambere igenderaho kandi ikaganza. Bitandukanye nk’uko umworozi w’inka atandukana n’ifarasi ye, ariko kandi zinakorana ubusambanyi bwo mu mwuka, bityo kuri urwo rwego zikaba ari kimwe. Hariho indi mikoreshereze ibiri y’ubuhanuzi ikubye gatatu ifite isano nk’iyo.

The first two manifestations of Elijah (Elijah and John the Baptist), establish the third Elijah of the last days. Along with that the first two messengers who prepare the way for the Messenger of the Covenant (John the Baptist and William Miller), establish the messenger who prepares the way for the Messenger of the Covenant in the last days. There are three important points to recognize with these two lines of triple applications of prophecy.

Ibigaragara bibiri bya mbere bya Eliya (Eliya na Yohana Umubatiza) bishyiraho Eliya wa gatatu wo mu minsi ya nyuma. Kandi hamwe n’ibyo, intumwa ebyiri za mbere zitegura inzira y’Umumarayika w’Isezerano (Yohana Umubatiza na William Miller), zishyiraho intumwa itegura inzira y’Umumarayika w’Isezerano mu minsi ya nyuma. Hari ingingo eshatu z’ingenzi zo kumenya muri iyi mirongo ibiri y’imikoreshereze itatu y’ubuhanuzi.

A first point is that the actual historical representatives of the two lines of triple applications of prophecy are essentially the same historical figures, but their purpose in the two representations are distinctly different. The second point is recognizing what the distinction between the two closely related triple applications of prophecy is. The distinction is that Elijah represents an external work in the last days, and the messenger that prepares the way for the Messenger of the Covenant, represents an internal work in the last days.

Ingingo ya mbere ni uko, mu by’ukuri, abahagarariye amateka b’iyo mirongo ibiri y’ikoreshwa gatatu k’ubuhanuzi, ku ishingiro, ari abantu bamwe bo mu mateka; ariko umugambi wabo muri izo mpagararizi zombi uratandukanye mu buryo bugaragara. Ingingo ya kabiri ni ukumenya aho itandukaniro riri hagati y’izo mikoreshereze ibiri ya gatatu y’ubuhanuzi ifitanye isano ya hafi. Iryo tandukaniro ni uko Eliya ahagarariye umurimo wo hanze mu minsi y’imperuka, kandi ko intumwa itegura inzira y’Umugabuzi w’Isezerano ihagarariye umurimo wo imbere mu minsi y’imperuka.

The third point to take note of is that Jesus, as Alpha and Omega, identifies the third Elijah, and also the third messenger that prepares the way, with both a first and a last Elijah messenger, and a first and last messenger who prepares the way for the Messenger of the Covenant. The Elijah messenger of the first angel and the Elijah messenger of the third angel make up the third fulfillment of Elijah, and the messenger who prepares the way is represented as the messenger of the movements of both the first and third angels.

Ingingo ya gatatu igomba kwitabwaho ni uko Yesu, nk’Ibanze n’Iherezo, agaragaza ko Eliya wa gatatu, ndetse n’intumwa ya gatatu itegura inzira, bifitanye isano na Eliya mutumwa wa mbere kandi n’Eliya mutumwa wa nyuma, ndetse n’intumwa ya mbere n’iya nyuma bategurira Inziranira y’Isezerano inzira. Eliya mutumwa w’umumarayika wa mbere na Eliya mutumwa w’umumarayika wa gatatu ni bo bagize isohozwa rya gatatu rya Eliya, kandi intumwa itegura inzira igereranywa nk’intumwa y’ingendo zombi z’umumarayika wa mbere n’uwa gatatu.

Elijah the prophet provides an illustration of the last-day confrontation between God’s people and the threefold union of Modern Rome in the confrontation at Mount Carmel.

Eliya umuhanuzi atanga ishusho y’ihangana ryo mu minsi y’imperuka hagati y’ubwoko bw’Imana n’ubumwe bw’inshuro eshatu bwa Roma ya Kijyambere, mu guhangana kwabereye ku Musozi wa Karumeli.

Mount Carmel is located in northern Israel, near the Mediterranean coast. It runs roughly northwest to southeast and forms a prominent ridge that extends for about 39 miles (63 kilometers). The Valley of Megiddo, also known as the Jezreel Valley, is located to the southeast of Mount Carmel. Mount Carmel and the Valley of Megiddo are relatively close to each other in terms of distance. The distance between them, in a straight line (as the crow flies), is approximately 20 to 25 miles (32 to 40 kilometers). To the west of Mount Carmel lies the Mediterranean Sea, and to the east of the Valley of Megiddo and the Jezreel Valley lies the Sea of Galilee, also known as Lake Tiberias or the Lake of Kinneret.

Umusozi wa Karumeli uherereye mu majyaruguru ya Isirayeli, hafi y’inyanja ya Mediterane. Uva hafi mu majyaruguru y’iburengerazuba ugana mu majyepfo y’iburasirazuba kandi ugakora uruhererekane rw’imisozi rugaragara cyane rureshya n’ibilometero nka 63. Ikibaya cya Megido, kizwi kandi nk’Ikibaya cya Yezireeli, giherereye mu majyepfo y’iburasirazuba bw’Umusozi wa Karumeli. Umusozi wa Karumeli n’Ikibaya cya Megido byegeranye ugereranyije n’intera ibitandukanya. Intera iri hagati yabyo, ku murongo ugororotse, ni nk’ibilometero 32 kugeza kuri 40. Mu burengerazuba bw’Umusozi wa Karumeli hari Inyanja ya Mediterane, naho mu burasirazuba bw’Ikibaya cya Megido n’Ikibaya cya Yezireeli hari Inyanja ya Galilaya, izwi kandi nk’Ikiyaga cya Tiberiya cyangwa Ikiyaga cya Kinereti.

In the Revelation the battle of Armageddon is identifying the Valley of Megiddo, and inspiration did not want students of prophecy to believe that the book of Revelation was identifying its message in literal terms, so when it identified Armageddon (Megiddo) as Armageddon it used the word “har,” which means mountain to make it clear that the battle was a spiritual representation of the final battle which the dragon, beast and false prophet lead the world to.

Mu Byahishuwe urugamba rwa Arumagedoni rugaragazwa rwerekana Ikibaya cya Megido, kandi guhumekwa ntikwashakaga ko abigishwa b’ubuhanuzi bemera ko igitabo cy’Ibyahishuwe cyarimo kigaragaza ubutumwa bwacyo mu buryo bw’inyuguti gusa; ni cyo cyatumye, igihe cyagaragazaga Arumagedoni (Megido) ko ari Arumagedoni, gikoresha ijambo “har,” risobanura umusozi, kugira ngo bisobanuke neza ko urwo rugamba rwari ikigereranyo cy’umwuka cy’urugamba rwa nyuma ikiyoka, inyamaswa n’umuhanuzi w’ibinyoma bayobora isi yose kurugeraho.

By identifying Megiddo as Armageddon, John made sure it was not to be understood as a literal geographical location, for Megiddo is a valley and has no mountains. In close proximity is Mount Carmel where Elijah’s confrontation with Ahab and the prophets of Jezebel occurred, thus both Megiddo and Mount Carmel are both illustrations of the final battle of Armageddon.

Mu guhuza Megido na Harumagedoni, Yohana yatumye hadasobanurwa nk’ahantu nyakuri h’akarere, kuko Megido ari ikibaya kandi nta misozi ifite. Hafi cyane yaho hari Umusozi wa Karumeli, aho Eliya yahanganiye na Ahabu n’abahanuzi ba Yezebeli; bityo Megido n’Umusozi wa Karumeli byombi ni amashusho y’intambara ya nyuma ya Harumagedoni.

If you were to draw a triangle with Jerusalem, Mount Carmel, and the Valley of Megiddo, Jerusalem would be situated to the southeast corner of that triangle, with Mount Carmel to the northwest and the Valley of Megiddo to the northeast. The area that symbolically represents the battle of Armageddon is bordered by two seas, and the king of the north (the whore of Modern Babylon) comes to his end between the seas and the glorious holy mountain. And at that time human probation closes.

Uramutse ushushanya mpandeshatu ihuza Yerusalemu, Umusozi wa Karumeli, n’Ikibaya cya Megido, Yerusalemu yaba iri ku mfuruka y’amajyepfo y’iburasirazuba y’iyo mpandeshatu, Umusozi wa Karumeli ukaba ku majyaruguru y’iburengerazuba, naho Ikibaya cya Megido kikaba ku majyaruguru y’iburasirazuba. Agace kagereranya mu buryo bw’ikigereranyo intambara ya Harimagedoni gahana imbibi n’inyanja ebyiri, kandi umwami wo mu majyaruguru (indaya y’i Babuloni ya Kijyambere) agera ku iherezo rye hagati y’izo nyanja n’umusozi wera w’ikuzo. Kandi muri icyo gihe igihe cy’igeragezwa cy’abantu kirarangira.

> But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:44–12:1.

> Ariko inkuru ziturutse iburasirazuba n’izo mu majyaruguru zizamutera ubwoba; ni cyo kizamutera kujya gusohoka afite uburakari bwinshi kugira ngo arimbure kandi atsembe rwose benshi. Kandi azashinga amahema y’ingoro ye hagati y’inyanja ku musozi wera w’icyubahiro; nyamara azagera ku mperuka ye, kandi nta n’umwe uzamutabara. Kandi muri icyo gihe Mikayeli azahaguruka, wa mutware mukuru uhagararira abana b’ubwoko bwawe; kandi hazabaho igihe cy’amakuba, kitigeze kubaho na rimwe uhereye aho amahanga yabereyeho kugeza muri icyo gihe; kandi muri icyo gihe ubwoko bwawe buzarokorwa, umuntu wese uzasangwa yanditswe mu gitabo. Daniyeli 11:44–12:1.

The triple application of Elijah represents the external confrontation of God’s people with the king of the north, who is the head of the threefold union of the dragon, the beast and the false prophet that leads the world to Armageddon. Elijah’s three enemies that typified the threefold union were Ahab, who was the king of the ten northern tribes representing the ten kings of Revelation seventeen, who commit fornication with the whore of Babylon, and who agree to give their kingdom to the whore for “one hour”, which is “the hour” of the Sunday law crisis. The whore of Babylon was represented by Jezebel, and Jezebel’s prophets of Baal and the priests of the grove represent the false prophet.

Ishyirwa rya Eliya mu buryo butatu rihagarariye guhangana kugaragara kw’ubwoko bw’Imana n’umwami wo mu majyaruguru, ari we mutwe w’ubumwe bwikubye gatatu bw’ikiyoka, inyamaswa n’umuhanuzi w’ibinyoma buyobora isi i Arumagedoni. Abanzi batatu ba Eliya bashushanyaga ubwo bumwe bwikubye gatatu ni Ahabu, wari umwami w’imiryango icumi yo mu majyaruguru ihagarariye abami icumi bo mu Byahishuwe 17, basambana na maraya w’i Babuloni, kandi bemera guha ubwami bwabo uwo maraya “isaha imwe”, ari yo “iyo saha” y’akaga k’itegeko ry’icyumweru. Maraya w’i Babuloni yashushanywaga na Yezebeli, kandi abahanuzi ba Bayali ba Yezebeli n’abatambyi b’igicaniro cy’ishyamba bahagarariye umuhanuzi w’ibinyoma.

The Sunday law crisis begins with the soon-coming Sunday law in the United States and ends when Michael stands up. When that Sunday law arrives the second voice of Revelation chapter eighteen, calls God’s other flock out of Babylon. The period of time from the call out of Babylon until the close of probation is the period of the judgment of the whore of Babylon. It is also the period of time when the Holy Spirit is poured out without measure. It is the “hour,” that the ten kings agree to co-rule with the whore of Tyre, who is no longer forgotten. It is the “hour,” of the great “earthquake” of Revelation eleven, when the one hundred and forty-four thousand are lifted up as an ensign.

Ikibazo cy’itegeko ryo ku cyumweru gitangirana n’itegeko ryo ku cyumweru rigiye kuza vuba muri Leta Zunze Ubumwe z’Amerika, kikazarangira igihe Mikayeli azahagurukira. Igihe iryo tegeko ryo ku cyumweru rizaza, ijwi rya kabiri ryo mu Byahishuwe igice cya cumi n’umunani rizahamagarira izindi ntama z’Imana gusohoka i Babuloni. Igihe gihera kuri uwo muhamagaro wo gusohoka i Babuloni kugeza ku ifungwa ry’igihe cy’imbabazi ni cyo gihe cy’urubanza rw’indaya ya Babuloni. Kandi ni na cyo gihe Umwuka Wera asukwa ku rugero rutagira akagero. Ni na yo “saha,” abami icumi bemereranyamo gutegekesha hamwe n’indaya ya Tiro, itakiri iyo kwibagirana. Ni yo “saha,” y’“umutingito” ukomeye wo mu Byahishuwe igice cya cumi na rimwe, igihe abantu ibihumbi ijana na mirongo ine na bine bazamurwaho nk’ikimenyetso.

> And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come. Revelation 18:9, 10.

> Maze abami bo mu isi, basambanye na we kandi babanye na we mu buzinzi bw’akataraboneka, bazamuririra kandi bamutakire, igihe bazabona umwotsi w’ugutwikwa kwiwe, bahagarara kure kubera gutinya kubabarizwa kwiwe, bavuga bati: Ese, ese wa gisagara kinini Babuloni, wa gisagara c’inkomezi! kuko mu isaha imwe urubanza rwawe ruje. Ivyahishuwe 18:9, 10.

Just as John identified Megiddo as the mountain (“har”) of Megiddo to identify a spiritual and not a literal truth, the judgment of the whore of Babylon and Tyre is identified as occurring during the “hour,” and also in a “day.”

Nk’uko Yohana yerekanye Megido ko ari umusozi (“har”) wa Megido kugira ngo agaragaze ukuri kwo mu buryo bw’umwuka, atari uk’ukuri kugaragara, ni ko no gucirwaho iteka kwa maraya w’i Babuloni n’i Tiro kugaragazwa ko kuba mu “isaha,” kandi no mu “munsi.”

> Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. Revelation 18:8.

> Ni cyo gituma ibyago bye bizamugeraho mu munsi umwe, urupfu, n’icyunamo, n’inzara; kandi azatwikwa rwose n’umuriro, kuko Uwiteka Imana imucira urubanza ifite imbaraga. Ibyahishuwe 18:8.

After October 22, 1844 prophetic time is no longer to be applied prophetically and the judgment of the papal power is therefore represented as occurring in an “hour,” and also as in a “day.” The “hour” of her judgment is the prophetic period from the Sunday law in the United States until probation closes. It is important to mark this period when considering the Elijah of the last days, for Elijah’s battle of Mount Carmel follows the internal testing of God’s people of the last days, and the testing period for both the church and the world contain the same prophetic beginnings and endings.

Nyuma y’itariki ya 22 Ukwakira 1844, igihe cy’ubuhanuzi ntikigomba kongera gukoreshwa mu buryo bw’ubuhanuzi, bityo urubanza rw’ubutware bwa papa rukagaragazwa nk’aho rubaho mu “isaha,” kandi nanone nk’aho rubaho mu “munsi.” Iyo “saha” y’urubanza rwe ni igihe cy’ubuhanuzi gitangira ku itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe z’Amerika kugeza igihe igihe cy’imbabazi gifungirwa. Ni iby’ingenzi kwitondera iki gihe mu gihe harebwa Eliya wo mu minsi y’imperuka, kuko urugamba rwa Eliya rwo ku Musozi wa Karumeli rukurikira igeragezwa ryo mu mutima ry’ubwoko bw’Imana bwo mu minsi y’imperuka, kandi igihe cy’igeragezwa cy’itorero n’icy’isi byombi bifite intangiriro n’iherezo by’ubuhanuzi bimwe.

The two voices of Revelation eighteen, represent two distinct calls to two churches. The first church is the one hundred and forty-four thousand of Revelation chapter seven, and the second church that is called is the great multitude of Revelation chapter seven. The call to the one hundred and forty-four thousand is made while the Holy Spirit is being poured out in measure, and the call to the great multitude is made when the Holy Spirit is being poured out without measure.

Amajwi abiri yo mu Byahishuwe igice cya cumi n’umunani ahagarariye ihamagarwa ribiri ritandukanye rigenewe amatorero abiri. Itorero rya mbere ni abantu ibihumbi ijana na mirongo ine na bine bo mu Byahishuwe igice cya karindwi, kandi itorero rya kabiri rihamagarwa ni imbaga y’abantu benshi bo mu Byahishuwe igice cya karindwi. Ihamagarwa rigenewe abo bantu ibihumbi ijana na mirongo ine na bine rikorwa mu gihe Umwuka Wera ari gusukwa ku rugero runaka, kandi ihamagarwa rigenewe ya mbaga y’abantu benshi rikorwa igihe Umwuka Wera ari gusukwa nta rugero.

> “The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils” (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, “teaching for doctrines the commandments of men” (Matthew 15:9).

> “Umuhanuzi aravuga ati, ‘Mbona undi mumarayika amanuka ava mu ijuru, afite ubutware bukomeye; isi imurikirwa n’ubwiza bwe. Arangurura ijwi rikomeye cyane, ati, Babuloni ikomeye iraguye, iraguye, kandi yahindutse ubuturo bw’abadayimoni’” (Ibyahishuwe 18:1, 2). Ubu ni bwo butumwa bumwe bwatanzwe n’umumarayika wa kabiri. Babuloni iraguye, “kuko yahaye amahanga yose kunywa ku nzoga z’uburakari bw’ubusambanyi bwayo” (Ibyahishuwe 14:8). Iyo nzoga ni iki?—Ni inyigisho zayo z’ibinyoma. Yahaye ab’isi isabato y’ikinyoma mu mwanya w’Isabato yo mu itegeko rya kane, kandi yasubiyemo ikinyoma Satani yabanje kubwira Eva muri Edeni—ko ubugingo budapfa ku buryo bwa kamere. Yakwirakwijwe henshi amakosa menshi yo muri uwo muryango, “yigisha nk’inyigisho amategeko y’abantu” (Matayo 15:9).

> “When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard 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’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.

> “Igihe Yesu yatangiraga umurimo We wa bose, yejeje Urusengero arukura mu guhumanywa kwarwo kw’igitutsi cyo gusuzugura ibyera. Mu bikorwa bya nyuma by’umurimo We harimo kweza Urusengero ubwa kabiri. Ni ko no mu murimo wa nyuma wo kuburira isi, amatorero ahamagarirwa mu buryo bubiri butandukanye. Ubutumwa bwa marayika wa kabiri ni ubu: ‘Babuloni iraguye, iraguye, wa murwa munini, kuko yahaye amahanga yose kunywa ku nzoga y’uburakari bw’ubusambanyi bwayo’ (Ibyahishuwe 14:8). Kandi mu ijwi riranguruye ry’ubutumwa bwa marayika wa gatatu humvikana ijwi riturutse mu ijuru rivuga riti: ‘Nimusohokemo, bwoko bwanjye, kugira ngo mutifatanya n’ibyaha byayo, kandi kugira ngo mutagerwaho n’ibyago byayo. Kuko ibyaha byayo byageze mu ijuru, kandi Imana yibutse gukiranirwa kwayo’ (Ibyahishuwe 18:4, 5).” Selected Messages, igitabo cya 2, 118.

The mighty angel came down in fulfillment of Revelation chapter eighteen, when the great buildings of New York City were brought down on September 11, 2001, with the arrival of the “east wind” of Islam. He then cried “mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils.” And then in verse four another voice “is heard from heaven saying, ‘Come out of her, my people.’” Those two voices are “two distinct calls made to the churches.” The two distinct churches of God in the last days are identified as the one hundred and forty-four thousand and the great multitude.

Uwo mumalayika ukomeye yamanutse mu isohozwa ry’Ibyahishuwe igice cya cumi n’umunani, ubwo inyubako nini zo mu Mujyi wa New York zasenywaga ku wa 11 Nzeri 2001, hamwe no kuza kw’“umuyaga w’iburasirazuba” wa Islamu. Hanyuma arangurura ijwi “arikomeye cyane, avuga ati: Babuloni hakomeye haraguye, haraguye, hahindutse ubuturo bw’abadayimoni.” Kandi hanyuma mu murongo wa kane humvikana irindi jwi “rivuye mu ijuru rivuga riti: ‘Nimusohoke muri yo, bwoko bwanjye.’” Ayo majwi yombi ni “ubutumire bubiri butandukanye buhamagarira amatorero.” Ayo matorero y’Imana abiri atandukanye yo mu minsi y’imperuka amenyekana nk’abihumbi ijana na mirongo ine na bine n’imbaga y’abantu benshi.

The testing period for the one hundred and forty-four thousand begins with Islam of the third Woe, which Isaiah identifies as the “day of the east wind.” That testing period ends with the soon-coming Sunday law in the United States and the enforcement of the mark of the beast. The beast is the counterfeit king of the north, the head of modern Babylon. Babylon is the lion in Daniel chapter seven, and the disobedient prophet from Judah, who represents Laodicean Adventism, that dies in the period that begins with the “ass” of Islam (September 11, 2001), and ends with the “lion,” (Modern Babylon).

Igihe cyo kugeragezwa kw’abihumbi ijana na mirongo ine na bine gitangirana na Isilamu yo muri Ishyano rya gatatu, Yesaya agaragaza nk’“umunsi w’umuyaga w’iburasirazuba.” Icyo gihe cyo kugeragezwa kirangirana n’itegeko ryo ku Cyumweru rigiye kuza vuba muri Leta Zunze Ubumwe z’Amerika no gushyira mu bikorwa ikimenyetso cy’inyamaswa. Inyamaswa ni umwami w’amajyaruguru w’ibinyoma, umutwe wa Babuloni y’iki gihe. Babuloni ni intare ivugwa muri Daniyeli igice cya karindwi, kandi umuhanuzi utumvira wo mu Buyuda, ugereranya U-Adventisime bw’i Lawodikiya, apfa muri icyo gihe gitangirana n’“indogobe” ya Isilamu (11 Nzeri 2001), kandi kigasozwa n’“intare” (Babuloni y’iki gihe).

In the period of time represented as “the tomb” of the disobedient prophet of Laodicean Adventism, the latter rain is measured out, as a distinct call is made to the church of the one hundred and forty-four thousand. When that period ends, at the “hour” of the “great earthquake”, representing the Sunday law in the United States; the period of the second voice of Revelation eighteen, arrives with the implementation of the mark of the beast, which is the mark of the king of the north. At the same time Islam of the third Woe is used to bring a progressive escalating judgment upon an apostate world. The message proclaimed by the “ensign” of the one hundred and forty-four thousand during that second distinct call to the church of the “great multitude” identifies the “mark” of the “king of the north”, and the role of Islam of the third Woe, represented as the “children of the east”.

Mu gihe cy’igihe kigereranywa nk “imva” y’umuhanuzi utumvira wo muri Adventism ya Lawodikiya, imvura y’itumba iragabanywa, mu gihe hatangwa umuhamagaro wihariye uhamagarira itorero ry’abihumbi ijana na mirongo ine na bine. Icyo gihe kirangiye, ku “isaha” y’“umutingito ukomeye”, ugereranya itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe z’Amerika; haza igihe cy’ijwi rya kabiri ryo mu Ibyahishuwe 18, hamwe no gushyiraho ikimenyetso cy’inyamaswa, ari cyo kimenyetso cy’umwami wo mu majyaruguru. Muri icyo gihe kandi, Islamu yo mu wa gatatu Woe ikoreshwa mu kuzana urubanza rugenda rwiyongera buhoro buhoro ku isi yacumuye. Ubutumwa butangazwa n’“ibendera” ry’abihumbi ijana na mirongo ine na bine muri uwo muhamagaro wa kabiri wihariye uhamagarira itorero ry’“imbaga y’abantu benshi” bugaragaza “ikimenyetso” cy’“umwami wo mu majyaruguru”, n’uruhare rwa Islamu yo mu wa gatatu Woe, igereranywa nk “abana bo mu burasirazuba”.

The message that enrages the papal power in verse forty-four of Daniel chapter eleven, and the message that initiates the final papal bloodbath, is represented as “tidings out of the east” (Islam) and “the north” (the mark of the beast). In that period, as with the previous period, Islam of the “east wind” brings judgment upon the United States to begin the period, and the period ends when the king of the north comes to his end, “between the seas and the glorious holy mountain”, in the valley of Megiddo and the Mount at Carmel.

Ubutumwa burakaza ububasha bwa gipapa buvugwa ku murongo wa mirongo ine n’ine wo muri Daniyeli igice cya cumi na kimwe, kandi ubutumwa butangiza ishyano rya nyuma ryo kumena amaraso rya gipapa, bugaragazwa nk’“inkuru ziturutse iburasirazuba” (Isilamu) n’“amajyaruguru” (ikimenyetso cy’inyamaswa). Muri icyo gihe, nk’uko byari bimeze no mu gihe cyabanje, Isilamu y’“umuyaga w’iburasirazuba” izanira urubanza Leta Zunze Ubumwe za Amerika kugira ngo itangize icyo gihe, kandi icyo gihe kirangira igihe umwami wo mu majyaruguru ageze ku iherezo rye, “hagati y’inyanja n’umusozi wera w’icyubahiro,” mu kibaya cya Megido no ku musozi wa Karumeli.

The judgment period for modern Babylon that represents her deathbed (tomb), begins with the symbol of the east and ends with the symbol of the north, just as the deathbed for the disobedient Laodicean prophet ended in the first distinct call to the churches. The tomb (deathbed) that both the lying prophet of Bethel and the disobedient prophet of Judah are buried in is represented between an “ass” and a “lion”.

Igihe cy’urubanza cya Babuloni ya none kigereranya uburiri bwe bw’urupfu (imva), gitangirana n’ikimenyetso cy’iburasirazuba kandi kikarangirana n’ikimenyetso cy’amajyaruguru, nk’uko uburiri bw’urupfu bw’umuhanuzi w’i Lawodikiya utumviye bwarangiranye no guhamagara kwa mbere gutandukanye kwahawe amatorero. Imva (uburiri bw’urupfu) umuhanuzi w’ikinyoma w’i Beteli n’umuhanuzi wa Yuda utumviye bahambwamo bombi, igereranywa hagati y’“indogobe” n’“intare”.

Elijah represents God’s last day people who were confronted with a threefold enemy represented by Ahab, Jezebel and Jezebel’s prophets. Jezebel is the symbol of the papal power in the fourth church of Thyatira, and her prophets at Carmel were represented by the prophets of Baal and the priests of the grove. Baal represents a male deity and the priests of the grove represented Ashtaroth, a female deity, thus Jezebel’s false prophets consisted of male and female, representing the combination of Church and State that is represented by the image of the beast in the book of Revelation.

Eliya agereranya n’ubwoko bw’Imana bwo mu minsi y’imperuka bwahuye n’umwanzi ugizwe n’ibice bitatu, wagereranyijwe na Ahabu, Yezebeli n’abahanuzi ba Yezebeli. Yezebeli ni ikimenyetso cy’ububasha bwa papa mu itorero rya kane rya Tiyatira, kandi abahanuzi be bari i Karumeli bagereranyijwe n’abahanuzi ba Bayali n’abatambyi b’igishanga cyera. Bayali agereranya ikigirwamana cy’umugabo, kandi abatambyi b’igishanga cyera bagereranyaga Asitaroti, ikigirwamana cy’umugore; bityo rero abahanuzi b’ibinyoma ba Yezebeli bari bagizwe n’abagabo n’abagore, ibyo bikaba bigereranya ihuriro ry’Itorero na Leta rigereranywa n’igishushanyo cy’inyamaswa mu gitabo cy’Ibyahishuwe.

It is the United States that first erects an image of the beast in the United States and thereafter in the world, and it is the United States that is the false prophet of the threefold union. Ahab, the king of the ten tribes, represents the ten kings of Revelation seventeen, that is the dragon, and Jezebel is the beast. Elijah was in confrontation with the threefold union of Modern Babylon, at Mount Carmel, where the whore of Babylon comes to her end with none to help. The triple application of Elijah represents the external confrontation which is brought against God’s last-day people, and Elijah represents the prophet that is in direct confrontation with those three powers.

Ni Leta Zunze Ubumwe za Amerika zibanza kwubaka ishusho y’inyamaswa muri Leta Zunze Ubumwe za Amerika, hanyuma no mu isi, kandi ni Leta Zunze Ubumwe za Amerika ari zo muhanuzi w’ibinyoma w’ubumwe bw’impande eshatu. Ahabu, umwami w’imiryango icumi, agereranya abami icumi bo mu Ibyahishuwe cumi na birindwi, ni ukuvuga cya kiyoka, kandi Yezebeli ni yo nyamaswa. Eliya yari mu guhangana n’ubumwe bw’impande eshatu bwa Babuloni ya Kiyumunsi, ku Musozi wa Karumeli, aho maraya wa Babuloni agera ku iherezo rye nta wo kumutabara. Uko Eliya akoreshwa mu buryo butatu kugereranya ibintu, kugereranya uguhangana kugaragara kuzazanwa ku bwoko bw’Imana bwo mu minsi ya nyuma, kandi Eliya agereranya umuhanuzi uri mu guhangana ku buryo butaziguye n’izo mbaraga eshatu.

An important element of Elijah’s story is the “rain,” which represents the latter rain that is poured out in the history of the confrontation. Leading up to the confrontation at Mount Carmel, Elijah has plainly stated that there would be no rain, except at his word. The period that leads up to the “hour” of Jezebel’s judgment is the period represented by the first distinct “voice” given to the churches. That “voice” arrived on September 11, 2001, and in that period the “rain” was only “measured”, and in that period, there were two competing latter rain messages that were involved with Habakkuk’s debate. One was the counterfeit message of weeping for Tammuz, that represented a “peace and safety message”, and the other was the true message of the third Woe of Islam.

Ikintu cy’ingenzi mu nkuru ya Eliya ni “imvura,” ishushanya imvura y’itumba isukwa mu mateka y’uwo guhangana. Mbere y’uko habaho uwo guhangana ku Musozi wa Karumeli, Eliya yari yaravuze mu buryo bugaragara ko hatazabaho imvura, keretse abivuzeho ijambo. Igihe kibanziriza “isaha” y’urubanza rwa Yezebeli ni cyo gihe gishushanywa n’“ijwi” rya mbere ryihariye ryahawe amatorero. Iryo “jwi” ryageze ku wa 11 Nzeri 2001, kandi muri icyo gihe “imvura” yari gusa “igipimwa”, kandi muri icyo gihe hariho ubutumwa bubiri bw’imvura y’itumba bwahatanaga bwari bufitanye isano n’impaka za Habakuki. Bumwe bwari ubutumwa bw’impimbano bwo kuririra Tammuzi, bwashushanyaga “ubutumwa bw’amahoro n’umutekano”, naho ubundi bwari ubutumwa nyakuri bw’ishakwe rya gatatu rya Isilamu.

The true “latter rain” message was based upon the role of Islam of the third Woe. That message originated at one source (which was Future for America), and the two messages contended for supremacy until history confirmed the validity of the true message, and also confirmed the foolishness of a “peace and safety” message in such a time as this.

Ubutumwa nyakuri bw’“imvura y’itumba” bwari bushingiye ku ruhare rw’Ubwisilamu bwo muri ishano rya gatatu. Ubwo butumwa bwakomotse ku nkomoko imwe (ari yo Future for America), kandi ubwo butumwa bwombi bwaharaniye ubukuru kugeza ubwo amateka yemeje ukuri k’ubutumwa nyakuri, kandi anemeza ubupfapfa bw’ubutumwa bw’“amahoro n’umutekano” mu gihe nk’iki.

> “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.

> “Ubuhanuzi bwa Daniyeli n’ubwa Yohana bugomba gusobanuka. Burasobanurirana. Bugeza ku isi ukuri buri wese akwiriye gusobanukirwa. Ubu buhanuzi bugomba kuba ubuhamya mu isi. Kubwo gusohozwa kwabwo muri iyi minsi y’imperuka, buzisobanura ubwabwo.” Kress Collection, 105.

The first fulfillment of Elijah in the triple application of Elijah, is confirmed by the second Elijah, who Jesus identified as John the Baptist. Together those two witnesses establish the third Elijah.

Isohozwa rya mbere rya Eliya mu ikoreshwa gatatu rya Eliya, rihamywa na Eliya wa kabiri, uwo Yesu yagaragaje ko ari Yohana Umubatiza. Abo batangabuhamya bombi bafatanyije gushyiraho Eliya wa gatatu.

> And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings’ houses. But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he. And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force. For all the prophets and the law prophesied until John. And if ye will receive it, this is Elias, which was for to come. He that hath ears to hear, let him hear. Matthew 11:7–15.

> Nuko bamaze kugenda, Yesu atangira kubwira imbaga ibyerekeye Yohana ati: “Mwagiye kureba iki mu butayu? Urubingo ruhungabanywa n’umuyaga? Ariko se mwagiye kureba iki? Umuntu wambaye imyambaro yoroshye? Dore, abambara imyambaro yoroshye baba mu ngoro z’abami. Ariko se mwagiye kureba iki? Umuhanuzi? Yee, ndababwira yuko aruta umuhanuzi. Kuko uwo ni we byanditsweho ngo: ‘Dore, ntuma intumwa yanjye imbere yawe, izatunganya inzira yawe imbere yawe.’ Ni ukuri ndababwira yuko mu babyawe n’abagore hatigeze haboneka uruta Yohana Umubatiza; nyamara urusha ubuto mu bwami bwo mu ijuru aramuruta. Kandi uhereye ku minsi ya Yohana Umubatiza kugeza none, ubwami bwo mu ijuru burarwanirwa, kandi ababurwanira babwihesha imbaraga. Kuko abahanuzi bose n’amategeko byahanuriye kugeza kuri Yohana. Kandi niba mushaka kubyemera, uwo ni Eliya wagombaga kuza. Ufite amatwi yo kumva niyumve.” Matayo 11:7–15.

We will continue this study in the next article.

Tuzakomeza iki cyigisho mu nyandiko ikurikiraho.

> “Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords. Soon every man is to be judged for the deeds done in the body. The hour of God’s judgment has come, and upon the members of His church on earth rests the solemn responsibility of giving warning to those who are standing as it were on the very brink of eternal ruin. To every human being in the wide world who will give heed must be made plain the principles at stake in the great controversy being waged, principles upon which hang the destinies of all mankind.

> “Uyu munsi, mu mwuka no mu mbaraga bya Eliya na bya Yohana Umubatiza, intumwa zashyizweho n’Imana zirahamagarira isi igomba gucirwa urubanza kwita ku bintu bikomeye cyane bigiye kubaho bidatinze, bifitanye isano n’amasaha ya nyuma y’igihe cy’imbabazi no no kuboneka kwa Kristo Yesu nk’Umwami w’abami n’Umwami w’abatware. Bidatinze, umuntu wese azacirwa urubanza ku bw’ibyo yakoreye mu mubiri. Igihe cy’urubanza rw’Imana kirasohoye, kandi ku bagize itorero ryayo riri ku isi hariho inshingano ikomeye cyane yo kuburira abahagaze nk’aho bari ku nkombe y’iraswa ry’iteka ryose. Buri muntu wese ku isi yose uzumva agomba gusobanurirwa neza amahame ari mu ihangana rikomeye ririmo kurwanwa, amahame ahanzweho amaherezo y’abantu bose.”

> “In these final hours of probation for the sons of men, when the fate of every soul is so soon to be decided forever, the Lord of heaven and earth expects His church to arouse to action as never before. Those who have been made free in Christ through a knowledge of precious truth, are regarded by the Lord Jesus as His chosen ones, favored above all other people on the face of the earth; and He is counting on them to show forth the praises of Him who hath called them out of darkness into marvelous light. The blessings which are so liberally bestowed are to be communicated to others. The good news of salvation is to go to every nation, kindred, tongue, and people.

> “Muri aya masaha ya nyuma y’igihe cy’imbabazi ku bana b’abantu, ubwo iherezo rya buri bugingo rigiye vuba cyane kugenwa iteka ryose, Umwami w’ijuru n’isi yiteze ko itorero rye rikanguka rikagira icyo rikora nk’uko bitigeze bibaho mbere hose. Abaheshejwe umudendezo muri Kristo binyuze mu kumenya ukuri kw’igiciro cyinshi, Umwami Yesu ababona nk’intore ze, zahawe umugisha uruta uw’andi moko yose ari ku isi; kandi arabiringira ko bazatangaza ishimwe ry’Uwabahamagariye kuva mu mwijima akabageza mu mucyo utangaje. Imigisha itangwa ku bwinshi bwinshi igomba gusakazwa ku bandi. Inkuru nziza y’agakiza igomba kugera kuri buri gihugu, umuryango, ururimi, n’abantu.”

> “In the visions of the prophets of old the Lord of glory was represented as bestowing special light upon His church in the days of darkness and unbelief preceding His second coming. As the Sun of Righteousness, He was to arise upon His church, ‘with healing in His wings.’ Malachi 4:2. And from every true disciple was to be diffused an influence for life, courage, helpfulness, and true healing.

> “Mu byo abahanuzi ba kera beretswe, Umwami w’icyubahiro yagaragajwe atanga umucyo wihariye ku Itorero rye mu minsi y’umwijima n’ukutizera ibanziriza ukuza kwe kwa kabiri. Nk’Izuba ryo Gukiranuka, yagombaga kurasira Itorero rye, ‘rifite gukiza mu mababa yaryo.’ Malaki 4:2. Kandi kuri buri mwigishwa w’ukuri hagombaga gusakara imbaraga zitanga ubugingo, ubutwari, ubufasha, no gukiza nyakuri.”

> “The coming of Christ will take place in the darkest period of this earth’s history. The days of Noah and of Lot picture the condition of the world just before the coming of the Son of man. The Scriptures, pointing forward to this time, declare that Satan will work with all power and ‘with all deceivableness of unrighteousness.’ 2 Thessalonians 2:9, 10. His working is plainly revealed by the rapidly increasing darkness, the multitudinous errors, heresies, and delusions of these last days. Not only is Satan leading the world captive, but his deceptions are leavening the professed churches of our Lord Jesus Christ. The great apostasy will develop into darkness deep as midnight. To God’s people it will be a night of trial, a night of weeping, a night of persecution for the truth’s sake. But out of that night of darkness God’s light will shine.” Prophets and Kings, 716, 717.

> “Ukuza kwa Kristo kuzabaho mu gihe cy’umwijima mwinshi kurusha ibindi byose mu mateka y’iyi si. Iminsi ya Nowa n’iya Loti ishushanya uko isi izaba imeze mbere gato yo kuza k’Umwana w’umuntu. Ibyanditswe Byera, byerekeza kuri icyo gihe kiri imbere, bitangaza ko Satani azakora afite imbaraga zose kandi ‘azazana n’uburiganya bwose bwo gukiranirwa.’ 2 Abatesalonike 2:9, 10. Imikorere ye igaragazwa neza n’umwijima urushaho kwiyongera vuba, n’amakosa menshi, n’inyigisho z’ubuyobe, n’ibishuko by’iyi minsi y’imperuka. Satani ntayobora isi yose mu bunyage gusa, ahubwo n’ibinyoma bye birimo gusembura n’amatorero y’Umwami wacu Yesu Kristo avuga ko ari aye. Ubugomeye bukomeye buzatera imbere bugere ku mwijima uremereye nk’uwa mu gicuku. Ku bwoko bw’Imana bizaba ijoro ry’ibigeragezo, ijoro ryo kurira, ijoro ry’itotezwa rizira ukuri. Ariko muri iryo joro ry’umwijima, umucyo w’Imana uzarabagirana.” Abahanuzi n’Abami, 716, 717.

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