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# The Book of Daniel - Number Ninety-Seven

Igitabo cya Daniyeli - Umubare wa Mirongo Cyenda n’Irindwi

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

Ikoreshwa rya Eliya mu buryo butatu: Guhishura imikorere y’ubuhanuzi mu guhangana kwa Babuloni ya none

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.

Ikoreshwa ry’uburyo butatu kwa Eliya rigereranya ibice byo ku ruhande byerekeye Eliya wo mu minsi y’imperuka. Eliya agereranya umuntu umwe, ariko kandi agereranya n’umuryango w’abantu. Uwo muryango w’abantu bifatanya n’intumwa Eliya bakurwa mu mimerere no mu mibereho bigereranywa na Lawodikiya.

> 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.

> Eliya aza aza ku bantu bose, arababwira ati: “Muzageza he kugenda museta hagati y’ibitekerezo bibiri? Niba Uwiteka ari we Mana, nimumukurikire; ariko niba ari Bali, nimumukurikire.” Abantu ntibamusubiza na rimwe. Hanyuma Eliya abwira abantu ati: “Jyewe, ni jye jyenyine nsigaye ndi umuhanuzi w’Uwiteka; ariko abahanuzi ba Bali ni abantu magana ane na mirongo itanu.” 1 Abami 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.

Byaba mu murimo w’umumarayika wa mbere cyangwa uwa gatatu, abifatanyije n’intumwa yo muri icyo gihe bavanywaga mu mateka ahagarariwe n’itorero rya Sarudi cyangwa n’itorero rya Lawodikiya. Buri torero muri ayo rihagarariwe n’ikibazo cya Eliya, kijyanye n’igihe abantu bazamara bagenda bacyebagurika hagati y’ibitekerezo bibiri. Ibyo bitekerezo byombi barimo gucyebagurikamo bihagarariwe n’“impaka” za Habakuki. “Impaka” zo muri Habakuki igice cya kabiri, ni impaka hagati y’uburyo nyabwo cyangwa uburyo butari bwo. Abantu bariho igihe cy’impaka kigeze, haba mu mateka y’Abamillerite cyangwa mu mateka y’iminsi y’imperuka, baba badashidikanya gusa ku kuba bava ku ruzitiro, ahubwo banashidikanya ku ruhande rw’urwo ruzitiro bakwiye kumanukiraho. Ni cyo gituma batavuga ijambo na rimwe.

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.

Uwiteka yageneye ikigeragezo mu mateka y’umumarayika wa mbere no mu mateka y’umumarayika wa gatatu, kizagaragaza niba uruhande rumwe rw’impaka, ruhagarariwe n’uburyo bwa teyolojiya bwa Porotesitanti y’ubuhakanyi, cyangwa uburyo bukubiye mu mategeko ya Miller yo gusobanura ubuhanuzi, harimo n’amategeko yakiriwe na Future for America, ari bwo butumwa nyakuri bw’imvura y’itumba ya nyuma. Ikigeragezo cyo ku Musozi Karumeli kizatangira ku cyumweru gitegetswe n’amategeko kiri hafi kuza muri Leta Zunze Ubumwe za Amerika, gisaba ko Imana igaragaza uwo intumwa yayo iyihagarariye ari we, nk’uko yabigenje kuri Eliya no mu mateka y’Abamillerite yo mu 1844. Nk’uko byari bimeze kuri Eliya no kuri ba bandi barebaga ariko batashakaga gufata icyemezo, ubwo buryo bwarahamijwe kandi buzakomezwa n’ibyasohoye by’ubuhanuzi bwatangajwe ku mugaragaro.

> “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 gusobanurwa. Busobanurirana ubwabwo. Buha ab’isi ukuri buri wese akwiriye gusobanukirwa. Ubu buhanuzi bugomba kubera isi ubuhamya. Binyuze mu gusohora kwabwo muri iyi minsi y’imperuka, buzisobanura ubwabwo.” 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.

Igihe umuriro wamanukaga ukamara igitambo cya Eliya, Imana yari iri kwemeza imbere y’abareberaga mu ituze ko Eliya yari uhagarariye Yo, ariko icyo gihe byari byaramaze kurenga kuri Ahabu, Yezebeli n’abahanuzi be b’ibinyoma. Ibi na byo byabaye mbere y’itariki ya 22 Ukwakira 1844 mu mateka y’Abamilerite, kandi bizongera kuba mbere y’itegeko ryo ku Cyumweru rigiye kuza vuba, rigereranywa n’itariki ya 22 Ukwakira 1844. Ikibabaje ni uko abategereza kugeza kuri icyo gikorwa kugira ngo bafate umwanzuro, bazaba ku buryo bwikora bamaze guhitamo uruhande rutari rwo muri icyo kibazo. Gutoranywa kw’intumwa ya Eliya kugomba kubanziriza guhangana kwe na Ahabu, Yezebeli n’abahanuzi be b’ibinyoma. Nyuma y’uko ukwemezwa kwari kumaze gukorwa n’umuriro watse ukamara igitambo cya Eliya, Eliya yica abahanuzi b’ibinyoma.

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.

Umuhanuzi w’ibinyoma ni ubwami bwa gatandatu bw’ubuhanuzi bwa Bibiliya, kandi urangiza ingoma yabwo nk’ubwami bwa gatandatu ku itegeko rya vuba ry’Umunsi w’Icyumweru, ari ho Eliya yiciye abahanuzi b’ibinyoma. Nyuma yaho hatangiye isukwa ryuzuye ry’imvura. Mu mateka y’Abamileriti, intumwa n’ubutumwa bwayo byamenyekanye bitandukanijwe n’abari, muri urwo rwego, batangiye gusohoza uruhare rwabo nk’Ubuporotesitanti bw’ubuhakanyi (ari bwo muhanuzi w’ibinyoma mu buhamya bwa Eliya), kandi ari bumwe mu bubasha butatu buyobora isi kuri Arumagedoni. Imana yategetse ko nyuma ya 22 Ukwakira 1844, umuryango w’ubuhanuzi w’ukuri wari umaze kumenyekana bushya wari kurangiza umurimo wayo ku isi, ariko uwo muryango wahindukiye Lawodikiya maze bidatinze uhagarika kuba “umuryango”, kuko wabaye Itorero ryemewe n’amategeko.

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.

Dufite mu mitima yacu ibi bintu biranga Eliya wa mbere, noneho tugiye kuvuga ku mimerere y’ubuhanuzi iranga Eliya wa kabiri kugira ngo tumenye kandi dushyireho uhamye uwo ari we Eliya wa gatatu wo mu minsi y’imperuka. Yesu yagaragaje ko Yohana Umubatiza ari we wasohoje ubuhanuzi bwa nyuma bwo mu Isezerano rya Kera.

> 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.

> Dore, nzaboherereza Eliya umuhanuzi mbere y’uko umunsi ukomeye kandi uteye ubwoba w’Uwiteka uza; kandi azagarura imitima y’ababyeyi ku bana babo, n’imitima y’abana ku babyeyi babo, kugira ngo ntazaza nkubita isi umuvumo. Malaki 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.

Nubwo Yesu yagaragaje ko Yohana ari we Eliya wagombaga kuza, Yohana ntiyasohoje byuzuye ingingo zose z’ubuhanuzi bwavugaga kuri Eliya wagombaga kuza, kuko Eliya wa gatatu kandi wa nyuma aza mbere y’umunsi ukomeye kandi uteye ubwoba w’Umwami, ari wo gihe cy’Ibyago Birindwi bya Nyuma, bisozwa no Kugaruka kwa Kabiri kwa Kristo. Nyamara kandi, Yohana yari Eliya wa kabiri, kandi ubuhamya bwe bufatanyije n’ubwa Eliya wa mbere bugaragaza kandi bugashyiraho Eliya wa gatatu kandi wa nyuma.

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.

Nk’uko Eliya yahanganye n’ishusho y’ubugira gatatu y’ikiyoka, inyamaswa n’umuhanuzi w’ibinyoma ba Babuloni ya none, ni ko na Yohana yahanganye n’ubutegetsi bw’Abaroma (Herode), umugore wanduye (Herodiya) n’umukobwa we (Salome). Umusozi wa Karumeli washushanyaga ku wa 22 Ukwakira 1844, na wo ugahagararira itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe za Amerika. Mu gihe cy’ingorane y’itegeko ryo ku Cyumweru, ubwo bumwe bw’ubugira gatatu ni bwo bushyirwaho.

> “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.

> “Itegeko rishyiraho ubupapa, rinyuranyije n’amategeko y’Imana, ni ryo rizatuma igihugu cyacu gitandukana burundu no gukiranuka. Igihe Ubuporotesitanti buzambura ukuboko kwabo bukanyuza hakurya y’umworera kugira ngo bufate ukuboko kw’ubutegetsi bw’i Roma, igihe buzambuka hejuru y’ikuzimu bukarambura amaboko kugira ngo buhuze n’Ubupfumu, igihe, bitewe n’ingaruka z’iri huriro ry’impande eshatu, igihugu cyacu kizihakana buri hame ry’Itegekoshinga ryacyo nk’ubutegetsi bw’Abaporotesitanti n’ubwa repubulika, kandi kikagena uburyo bwo gukwirakwiza ibinyoma n’ibiyobya by’ubupapa, ni bwo tuzamenya ko igihe cyo gukora gutangaje kwa Satani kigeze kandi ko iherezo riri hafi.” Testimonies, volumu ya 5, 451.

In the story of Herod, we find that as a representative of pagan Rome, he is a representative of the “ten kings” of pagan Rome, and therefore symbolizes the ten kings of Revelation seventeen that give their kingdom to the whore for one hour. Herod was typified by Ahab. Both were in marriages that were unlawful. Ahab, who was of Israel was forbidden to marry a woman who was not an Israelite woman, and Herod had taken his brother’s wife to marry. The fornication of the whore of Tyre and Babylon with the kings of the earth is represented by Ahab and Herod’s unlawful relationship with Jezebel and Herodias.

Mu nkuru ya Herodi, dusangamo ko, nk’uhagarariye Roma ya gipagani, ari na none uhagarariye “abami icumi” ba Roma ya gipagani, bityo akaba ashushanya abami icumi bo mu Byahishuwe cumi na birindwi baha maraya ubwami bwabo isaha imwe. Herodi yagereranyijwe na Ahabu. Bombi bari mu gushyingiranwa kunyuranyije n’amategeko. Ahabu, wari uwo muri Isirayeli, yari yarabujijwe kurongora umugore utari Umwisirayelikazi, kandi Herodi yari yarafashe umugore wa mwene se ngo amurongore. Ubusambanyi bwa maraya w’i Tiro n’i Babuloni n’abami bo mu isi bushushanywa n’isano rinyuranyije n’amategeko Ahabu na Herodi bagiranye na Yezebeli na Herodiya.

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”.

Ukuhangana kwabereye ku Musozi Karumeli na Ahabu, kwagereranyijwe n’umunsi mukuru wo kwizihiza ivuka rya Herode. Mu itegeko ryo ku Cyumweru, Leta Zunze Ubumwe za Amerika zireka kuba ubwami bwa gatandatu bw’ubuhanuzi bwo muri Bibiliya, maze abami icumi bakaba ubwami bwa karindwi. Ku munsi mukuru wo kwizihiza ivuka kwabo nk’ubwami bwa karindwi, Herode, ari mu birori by’ubusinzi, yemera gutanga kugeza ku gice cya kabiri cy’ubwami bwe kuri Salome, umukobwa wa Herodiya. Abami icumi bemera guha inyamaswa ubwami bwabo, kandi babikora kuko bayobejwe n’umuhanuzi w’ibinyoma (Leta Zunze Ubumwe za Amerika) kandi mu buryo bw’umwuka “basinze”.

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).

Ku Musozi Karumeli, abahanuzi b’ibinyoma babyinaga umunsi wose mu kugerageza kuyobya, kandi no mu munsi mukuru w’isabukuru ya Herode, Salome umukobwa wa Herodiya na we yarabyinnye kugira ngo ayobye umwami wari wasinze. Muri ubwo buryo umukobwa wa Herodiya yabonye ububasha bwa Ahabu bwo kwica Yohana Umubatiza. Mu gihe cy’itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe z’Amerika, Leta Zunze Ubumwe z’Amerika zizayobya isi yose kuyemera ishusho y’inyamaswa yo ku rwego rw’isi yose, igizwe n’ubwami buri igice kimwe ubukorikori bw’itorero n’ikindi gice ubukorikori bwa leta. Kuyobywa kw’isi na Leta Zunze Ubumwe z’Amerika, ari yo muhanuzi w’ibinyoma w’ubumwe bw’impande eshatu, kwaragaragajwe mbere n’imbyino z’abahanuzi ba Yezebeli n’umukobwa wa Yezebeli (Salome), kuko Yezebeli ari Gatolika kandi Ubuprotestanti bw’ubuhakanyi ari abakobwa be (nka 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.

Gutotezwa gutangirira ku itegeko rya vuba ry’Icyumweru rikubiyemo urupfu, nk’uko bishushanywa no gukurwaho umutwe kwa Eliya wa kabiri ugashyirwa mu gitebo ugahabwa ubupapa, bushushanywa na Herodiya. Muri uwo mwanya igikomere cyica cy’ubupapa kiba gikize rwose, ntibuba bukiri ubwo kwibagirana, kandi imvura y’itumba ya nyuma isukwa nta rugero, nk’uko ibendera ry’ab’umutwe w’ibihumbi ijana na mirongo ine na bine rihagurutswe. Muri uwo mwanya Isilamu yo muri ishyano rya gatatu iratera, kandi urubanza rugenda rugaragazwa buhoro buhoro rw’uwo maraya mukuru wicaye ku mazi menshi rugatangira. Urubanza rwe rurakubwa incuro ebyiri.

> 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.

> Nuko numva irindi jwi rivuye mu ijuru, rivuga riti: Nimusohoke mumve muri we, bwoko bwanjye, kugira ngo mutifatanya n’ibyaha bye, kandi kugira ngo mutazagerwaho n’ibyago bye. Kuko ibyaha bye byageze mu ijuru, kandi Imana yibutse gukiranirwa kwe. Mumugororere nk’uko na we yabagororeye, kandi mumwiture incuro ebyiri z’ibyo yakoze: mu gikombe yujuje, namwe mumwuzurize incuro ebyiri. Ibyahishuwe 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.

Urubanza rwe rwikubye kabiri, kuko atari yari yakaburanishijwe ku bw’ubwicanyi yakoze mu gihe cy’Ibihe by’Umwijima uhereye mu mwaka wa 538 kugeza mu wa 1798. Mu kimenyetso cya gatanu, abishwe n’ubupapa bashushanywa mu buryo bw’ikigereranyo bari munsi y’igicaniro babaza igihe Imana izaciraho urubanza maraya y’i Roma, maze babwirwa kuruhukira mu mva zabo kugeza igihe hazuzurizwa undi mutwe wa kabiri w’abahowe Imana bagomba kwicwa nk’uko na bo bishwe. Igihe urubanza rwe ruzaza ruzikuba kabiri kuko azaba yarishe incuro ebyiri ubwoko bw’Imana bwizerwa.

> 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.

> Nuko akingura ikimenyetso cya gatanu, mbona munsi y’igicaniro ubugingo bw’abiciwe ijambo ry’Imana n’ubuhamya bari barakomejeho. Basakuza ijwi rirenga, bavuga bati: “Mwami wera kandi w’ukuri, uzageza he kudaca urubanza no kudahōrera amaraso yacu ku batuye mu isi?” Buri wese ahabwa umwenda wera; maze babwirwa ko baruhuka akanya gato, kugeza ubwo bagenzi babo b’imbata na bene se, bagombaga kwicwa nk’uko na bo bishwe, bazuzurizwa. Ibyahishuwe 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.

Mushiki wacu White ashyira igice kivuga abahowe ukwizera bo mu kimenyetso cya gatanu ku itegeko ryo ku cyumweru, aho izindi ntama z’Imana zihamagarirwa gusohoka muri Babuloni; ari na wo munsi mukuru w’amavuko ya Herode, igihe abami icumi bemera guha ubwami bwabo bwa karindwi ubwami bwa munani, ari bwo bukomoka kuri ya arindwi.

> “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.

> “Igihe ikimenyetso cya gatanu cyakurwagaho, Yohana Umuhishurirwa mu iyerekwa yabonye munsi y’igicaniro iteraniro ry’abishwe bahorwa Ijambo ry’Imana n’ubuhamya bwa Yesu Kristo. Nyuma y’ibyo haje amashusho asobanurwa mu gice cya cumi n’umunani cy’Ibyahishuwe, igihe abizerwa kandi b’ukuri bahamagarwa gusohoka i Babuloni. [Ibyahishuwe 18:1–5, byavuzwe.]” Manuscript Releases, volume 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.

Abahamagawe kuva i Babuloni bagize itsinda rya kabiri ry’abahowe ukwizera bicwa n’ubupapa nk’uko Herodiya yagize ku Eliya wa kabiri. Mushiki wacu White na we ashyira ikimenyetso cya gatanu ku gufungurwa kw’ikimenyetso cya nyuma.

> “‘And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: and they cried with a loud voice, saying, How long, O Lord, Holy and true, doest Thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them [They were pronounced pure and holy]; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled’ [Revelation 6:9–11]. Here were scenes presented to John that were not in reality but that which would be in a period of time in the future.

> “‘Nuko amaze gukingura ikimenyetso cya gatanu, mbona munsi y’igicaniro ubugingo bw’abishwe bazira ijambo ry’Imana n’ubuhamya bari bafite; maze barangurura ijwi rirenga, bavuga bati: Mbese, Mwami, Wera kandi W’ukuri, uzageza ryari kudaca urubanza no guhora amaraso yacu ku batuye mu isi? Buri wese muri bo ahabwa umwenda wera [Bavuzweho ko batunganye kandi bera]; kandi babwirwa ko bakwiye kuruhuka akanya gato, kugeza aho abagaragu bagenzi babo na bene se, bazicwa nk’uko na bo bishwe, bazuzurizwa’ [Ibyahishuwe 6:9–11]. Aha Yohana yeretswe ibintu bitari iby’ukuri kuri icyo gihe, ahubwo byari ibyagombaga kuzabaho mu gihe kizaza.

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

> “Ibyahishuwe 8:1–4 byavuzwe.” Manuscript Releases, umuzingo wa 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.

Amasengesho y’abishwe n’ubupapa mu gihe cy’Ibihe by’Umwijima “aribukwa” mu gihe cyo gufungura “ikimenyetso cya karindwi,” ibyo bikerekana ko “ikimenyetso cya karindwi” gifungurwa ku itegeko ryo kubahiriza ku Cyumweru rigiye kuza vuba, kuko ari ho Imana yibukira ibicumuro byayo.

> 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.

> Nuko numva irindi jwi rivuye mu ijuru, rivuga riti: Nimuvemo, mwa bwoko bwanjye mwe, kugira ngo mutifatanya n’ibyaha bye, kandi kugira ngo mutagerwaho n’ibyorezo bye. Kuko ibyaha bye byageze mu ijuru, kandi Imana yibutse gukiranirwa kwe. Mumwiture nk’uko na we yabituye, kandi mumukubirize kabiri ibihwanye n’imirimo ye: mu gikombe yujuje, namwe mukimwuzurizemo kabiri. Ibyahishuwe 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.

Eliya wa mbere ahamya guhangana kuba hagati y’abihumbi ijana na mirongo ine na bine n’ubumwe bw’impande eshatu buyobora isi i Arumagedoni mu minsi y’imperuka. Eliya wa kabiri (Yohana Umubatiza), asubiramo kandi akagura ubuhamya bwa Eliya wa mbere, kandi bombi hamwe (umurongo ku murongo), bagaragaza kandi bagashyiraho ibimenyetso biranga mu buryo bw’ubuhanuzi Eliya wa gatatu kandi wa nyuma. Eliya wa gatatu agereranywa na Eliya wo mu itangiriro (Miller), n’Eliya wo ku iherezo, kuko igikorwa cya marayika wa mbere gisubirwamo mu gikorwa cya marayika wa gatatu.

> “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.

> “Imana yahaye ubutumwa bwo mu Byahishuwe 14 umwanya wabwo mu murongo w’ubuhanuzi, kandi umurimo wabwo ntugomba guhagarara kugeza ku mpera y’amateka y’iyi si. Ubutumwa bw’umumarayika wa mbere n’ubw’uwa kabiri buracyari ukuri kw’iki gihe, kandi bugomba kugendana bubangikanye n’ubu bukurikiraho.” The 1888 Materials, 803, 804.

The third Elijah possesses the signature of Alpha and Omega, for it represents a beginning and ending Elijah. Both the first and the last Elijah represent a movement, either of the first or third angel of Revelation fourteen.

Eliya wa gatatu afite ikimenyetso kiranga Alufa na Omega, kuko ahagarariye Eliya w’itangiriro n’iherezo. Eliya wa mbere na Eliya wa nyuma bombi bahagarariye urugendo, rwaba urw’umumarayika wa mbere cyangwa urw’umumarayika wa gatatu wo mu Ibyahishuwe cumi na bine.

> “The work of John the Baptist, and the work of those who in the last days go forth in the spirit and power of Elijah to arouse the people from their apathy, are in many respects the same. His work is a type of the work that must be done in this age. Christ is to come the second time to judge the world in righteousness. The messengers of God who bear the last message of warning to be given to the world, are to prepare the way for Christ’s second advent, as John prepared the way for his first advent. In this preparatory work, ‘every valley shall be exalted, and every mountain shall be made low; and the crooked shall be made straight, and the rough places plain’ for history is to be repeated, and once again ‘the glory of the Lord shall be revealed, and all flesh shall see it together; for the mouth of the Lord hath spoken it.’” Southern Watchman, March 21, 1905.

> “Igikorwa cya Yohana Umubatiza, n’igikorwa cy’abazagenda mu minsi y’imperuka bafite umwuka n’imbaraga bya Eliya kugira ngo bakangure abantu babakure mu bunebwe bwabo bwo mu by’umwuka, mu buryo bwinshi ni kimwe. Igikorwa cye ni ikigereranyo cy’igikorwa kigomba gukorwa muri iki gihe. Kristo azaza ubwa kabiri gucira isi urubanza mu gukiranuka. Intumwa z’Imana zitwaye ubutumwa bwa nyuma bw’imbuzi bugomba guhabwa ab’isi, zigomba gutegurira Kristo inzira y’ukuza kwe kwa kabiri, nk’uko Yohana yateguriye inzira ukuza kwe kwa mbere. Muri iki gikorwa cyo gutegura, ‘buri kibaya kizazamurwa, kandi buri musozi n’agasozi bizamanurwa; kandi ahagoramye hazatunganywa, n’ahagoye haboneke inzira itunganye’ kuko amateka agomba kongera kwisubiramo, kandi na none ‘ubwiza bw’Uwiteka buzahishurwa, kandi abantu bose bazabubonera icyarimwe; kuko akanwa k’Uwiteka ari ko kabivuze.’ Southern Watchman, 21 Werurwe 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.

Ikoreshwa ry’inshuro eshatu rya Eliya rigereranya uguhangana hagati ya Eliya n’umuryango ufitanye isano na Eliya n’ubumwe bw’inshuro eshatu bwa Babuloni ya Kiy’iki gihe. Rifitanye isano ya bugufi n’ikoreshwa ry’inshuro eshatu ry’intumwa itegura inzira y’Intumwa y’Isezerano, ariko uwo murongo ugereranya imikorere y’imbere y’uwo muryango n’iyo ntumwa. Muri ayo makoreshwa yombi y’inshuro eshatu, isohozwa rya gatatu kandi rya nyuma ry’iyo ntumwa n’uwo muryango rigereranwa na Alufa na Omega nk’ibigereranya isohozwa ry’intangiriro n’isohozwa ry’iherezo.

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.

Eliya wa gatatu kandi wa nyuma ahagarariye urugendo rw’umumarayika wa gatatu, ari na rwo rugendo rw’abihumbi ijana na mirongo ine na bine, bazamurwa nk’ibendera ryo guhamagarira imbaga nyamwinshi kuva i Babuloni igihe isaha y’umutingito ukomeye wo mu Ibyahishuwe igice cya cumi na kimwe izasohorera. Mbere y’iyo saha, intumwa n’urwo rugendo bizamenyekana bitandukanyijwe n’urugendo rw’impimbano rutanga ubutumwa bw’imvura y’itumba bw’impimbano bw’amahoro n’umutekano.

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.

Itandukaniro riri hagati y’ubutumwa n’intumwa by’ukuri n’ibinyoma rigomba kumenyekanira ku gusohozwa k’ubutumwa. Izi ngingo zatangiye mu mpera za Nyakanga 2023, kandi mbere cyane y’ubwicanyi bwo ku wa 7 Ukwakira, izi ngingo zari zaramaze kugaragaza ko ubutumwa nyakuri bw’imvura y’itumba buheruka bugaragaza Isilamu y’Ishyano rya gatatu, kandi ko ubwo butumwa bwatangiye ku wa 11 Nzeri 2001. Izo ngingo zagaragaje ko kurakaza amahanga kwatangiye muri icyo gihe hakurikijwe ibyahishuwe kwari nk’umugore uri ku nda uri ku bise, bityo rero kurakazwa n’imibabaro byagejejwe ku isi bizakomeza kwiyongera kugeza igihe cyo kurangira kw’igihe cy’imbabazi.

We will continue the study in our next article.

Tuzakomeza inyigisho mu nyandiko yacu ikurikira.

> “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.’

> “Iyaba ubwoko bw’Imana bwari bufite kumva kurimbuka kwegereje kw’ibihumbi by’imigi, ubu hafi ya yose yamaze kwirekura mu gusenga ibigirwamana! Ariko benshi mu bagombye kuba batangaza ukuri bari gushinja no gucira ho iteka bene Se. Ubwo imbaraga z’Imana zihindura zizamanukira ku ntekerezo, hazabaho impinduka igaragara rwose. Abantu ntibazongera kugira umutima wo kunenga no gusenya. Ntibazahagarara mu mwanya ubangamira umucyo ngo utamurikira isi. Kunenga kwabo no gushinja kwabo bizashira. Imbaraga z’umwanzi ziri guteranira urugamba. Imirwano ikakaye iri imbere yacu. Mwegereane, bene Data na bashiki banjye, mwegereane. Mwifatanye na Kristo. ‘Ntimuvuge muti, Ubugambanyi,... kandi ntimutinye ibyo batinya, habe no kugira ubwoba. Uwiteka Nyiringabo abe ari we mweza; kandi abe ari we mutinya, abe ari we mukanguka. Na we azababera ubuturo bwera; ariko azabera amazu yombi ya Isirayeli ibuye risitaza n’urutare rugusha, kandi azabera abaturage b’i Yerusalemu umutego n’ikigoyi. Kandi benshi muri bo bazasitara, bagwe, bavunagurwe, bafatwe n’umutego, kandi bafatwe.’”

> “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.

> “Isi ni urubuga rw’ikinamico. Abakina, ari bo bayituye, barimo kwitegura gukina uruhare rwabo mu ikinamico ikomeye ya nyuma. Imana ntikigira umwanya mu bitekerezo by’abantu. Mu mbaga nini z’abantu nta bumwe burimo, keretse ubwo abantu bishyira hamwe kugira ngo bagere ku migambi yabo yo kwikunda. Imana irareba. Imigambi yayo yerekeye abo bantu bayigomeye izasohozwa. Isi ntiyashyizwe mu maboko y’abantu, nubwo Imana yemera ko imbaraga z’urujijo n’akaduruvayo zitegeka mu gihe runaka. Hari imbaraga iva ikuzimu iri gukora kugira ngo izane ibice bikomeye bya nyuma by’iyi kinamico,—Satani aza ameze nka Kristo, kandi agakoresha uburiganya bwose bw’ubugome muri abo barimo kwihuza rwihishwa mu mashyirahamwe y’ibanga. Abo bayoborwa n’ishyaka ryo kwihuza mu mashyirahamwe barimo gusohoza imigambi y’umwanzi. Impamvu izakurikirwa n’ingaruka.”

> “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.

> “Gucumura amategeko byenda kugera ku iherezo ryabyo. Urujijo rwuzuye isi, kandi bidatinze ubwoba bukomeye bugiye kuza ku bantu. Iherezo riri hafi cyane. Twebwe tuzi ukuri dukwiriye kuba twitegura ibigiye bidatinze kugwira isi bitunguranye cyane nk’ikintu kiyisukaho gifite imbaraga nyinshi.” Review and Herald, 10 Nzeri 1903.

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