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# The Book of Daniel - Number Ninety-Seven

Bhuku ra Danyeri - Nambala ya Makumi Tisanu ndi Aŵiri ndi Ziwiri

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

Kutriwaho kwa Njila Ishitatu kwa Eliya: Kufunula Ifituntulu ifya Busesemo pa Kulwisana kwa Babuloni wa Leelo

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.

Kushandiswa katatu kwaEria kunomiririra zvinhu zvekunze zvaEria wemazuva okupedzisira. Eria anomiririra munhu mumwe, asiwo sangano ravanhu. Sangano ravanhu vanobatana nemutumwa Eria rinobudiswa kubva mumamiriro nomuzviitiko zvinomiririrwa neRaodhikia.

> 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.

> Eriya akauya kuvanhu vose, akati, Muchasvika rinhiko muchikamhina pakati pemafungiro maviri? Kana Jehovha ari Mwari, mumutevere; asi kana Bhaari, zvino mutevere. Vanhu vakasamupindura shoko. Ipapo Eriya akati kuvanhu, Ini, ini chete, ndasara ndiri muporofita waJehovha; asi vaporofita vaBhaari varume vana mazana mana namakumi mashanu. 1 Madzimambo 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.

Kungaba kusekufambeni kwengirozi yokutanga noma kweyesithathu, labo abahlangana nesithunywa saleso sikhathi basuswa emlandweni omelwe ibandla laseSardisi noma ibandla laseLawodikeya. Womabili la mabandla amelwa ngumbuzo ka-Eliya, wokuthi abantu bayakuyekethisa kuze kube nini phakathi kwemibono emibili. Leyo mibono emibili abeyekethisa phakathi kwayo imelwe “yinkulumo-mpikiswano” kaHabakuki. “Inkulumo-mpikiswano” kaHabakuki isahluko sesibili iyinkulumo-mpikiswano phakathi kwendlela efanele noma engafanele. Abantu abakhona lapho kufika isikhathi sale nkulumo-mpikiswano, kungaba emlandweni wamaMillerite noma emlandweni wezinsuku zokugcina, abaqiniseki ukuthi kufanele yini behle esibayeni sokungathathi hlangothi; futhi uma kunjalo, abaqiniseki ukuthi kufanele behlele ngakuphi uhlangothi lwesibaya. Ngakho-ke abaphenduli ngazwi.

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.

Ishe akagadza muedzo munhoroondo yengirozi yokutanga uye munhoroondo yengirozi yechitatu waizoratidza kana rimwe divi regakava, rinomiririrwa nenzira yedzidzo yeumwari yechiPurotesitendi chakatsauka, kana nzira yemitemo yaMiller yokududzira zviporofita, kusanganisira mitemo yakagamuchirwa neFuture for America, ndiro raiva shoko chairo remvura yokunaya yokupedzisira. Muedzo weGomo reKarimeri uchazotanga paSvondo mutemo uri kuuya nokukurumidza muUnited States unoda kuti Mwari azivise kuti ndiani mutumwa wake anomumiririra, sezvaakaita naEriya uye munhoroondo yeMillerite ya1844. Sezvazvakanga zvakaita naEriya, uye nevaya vakatarisa asi vakanga vasingadi kutora divi, nzira yacho yakasimbiswa uye ichasimbiswazve nokuzadzika kwezvakafanotaurwa pachena.

> “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.

> “Zvaporofita zvaDanieri nezvaJohani zvinofanira kunzwisiswa. Zvinodudzirana. Zvinopa kunyika zvokwadi dzinofanira kunzwisiswa nomunhu ari wose. Zvaporofita izvi zvinofanira kuva uchapupu munyika. Nokuzadzika kwazvo mumazuva okupedzisira aya, zvichazvitsanangura pachazvo.” 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.

火が天から下ってエリヤの供え物を焼き尽くしたとき、神は、黙して見守っていた者たちに対して、エリヤが御自身の代表者であることを確認しておられたのである。しかし、その時点では、アハブ、イゼベル、そして彼女の偽預言者たちにとっては、すでに遅すぎた。これと同じことが、ミラー派の歴史における1844年10月22日に先立って起こったのであり、また、1844年10月22日に予型される、間もなく到来する日曜法に先立って、再び起こるのである。残念ながら、その出来事まで決断を待つ者たちは、事実上、すでにこの問題において誤った側を選んでしまっているのである。エリヤの使者の選定は、彼がアハブ、イゼベル、そして彼女の偽預言者たちと対決するに先立っていなければならない。火がエリヤの供え物を焼き尽くすことによってその確認が成し遂げられた後、エリヤは偽預言者たちを殺した。

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.

Mporofita wenhema ndihwo ushe hwechitanhatu hwechiporofita cheBhaibheri, uye hunopedza kutonga kwahwo sehwo ushe hwechitanhatu pamutemo weSvondo uri kuuya nokukurumidza, apo ndipo paakauraya Eriya vaporofita venhema. Pashure paizvozvo, kudururwa kwakazara kwemvura kwakatanga. Munhoroondo yeMillerite, nhume neshoko rayo zvakazivikanwa zvichipesaniswa naavo avo, mumamiriro ezvinhu iwayo, vakatanga kuzadzisa basa ravo sevhaPurotesitendi vakatsauka pakutenda (ndivo mporofita wenhema muchapupu chaEriya), uye rimwe remasimba matatu anotungamirira nyika kuArmagedhoni. Mwari akaraira kuti pashure pa22 Gumiguru, 1844, sangano idzva rakanga razivikanwa serokwadi rechiporofita raizopedzisa basa Rake panyika, asi sangano iroro rakashanduka rikava Raodhikia, uye nguva pfupi yakatevera rakarega kuva “sangano,” nokuti rakava Chechi yakagamuchirwa zviri pamutemo.

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.

Tineyi tichirangarira zvinhu izvi zvaEriya wokutanga, zvino tichazobata hunhu hwechiprofita hwaEriya wechipiri, nechinangwa chokuziva nekusimbisa kuti ndiani Eriya wechitatu wamazuva okupedzisira. Jesu akaratidza Johani Mubhabhatidzi somunhu akazadzisa chiprofita chokupedzisira cheTestamende Yekare.

> 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.

> Tarira, ndichakutumirai Eria muporofita kusati kwasvika zuva guru rinotyisa raJehovha; uye iye achadzorera mwoyo yamadzibaba kuvana vawo, nemwoyo yavana kumadzibaba avo, kuti ndirege kuuya ndirove nyika nokutukwa. Maraki 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.

Kunyange zvazvo Jesu akaratidza Johane saEria aifanira kuuya, Johane haana kuzadzisa zvizere zvinhu zvose zvechiporofita chaEria anouya; nokuti Eria wechitatu nowokupedzisira anouya zuva guru rinotyisa raJehovha risati rasvika, iro riri nguva yeMatambudziko Manomwe Okupedzisira, ayo anoguma neKuuya Kwechipiri kwaKristu. Kunyange zvakadaro Johane akanga ari Eria wechipiri, uye uchapupu hwake hwakasanganiswa naEria wokutanga hunozivisa nokusimbisa Eria wechitatu nowokupedzisira.

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.

Saizvozvo Elijah akatarisana nechimiro chekatatu chinomiririra dhiragoni, chikara, nomuporofita wenhema weBhabhironi razvino uno, saizvozvowo Johane akatarisana nesimba reRoma (Herodhi), mukadzi asina kuchena (Herodhiasi) nomwanasikana wake (Sarome). Gomo reKarimeri raifananidzira October 22, 1844, iro richizomiririra mutemo weSvondo muUnited States. Panguva yedambudziko remutemo weSvondo, kubatana uku kwevatatu kunouyiswa kuvapo.

> “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.

> “Ngemutemo unomanikidza kusimbiswa kwesangano reUpapa mukutyora mutemo waMwari, rudzi rwedu ruchazvibvisa zvizere pakururama. Apo chiPurotesitendi chichatambanudza ruoko rwacho richiyambuka mukaha kuti chibate ruoko rwesimba reRoma, apo chichayambukira pamusoro pegomba rakadzika kuti chibatanidze maoko neMweya-wokunamata, apo, pasi pesimba remubatanidzwa uyu une zvikamu zvitatu, nyika yedu icharamba nheyo dzose dzeBumbiro rayo sehurumende yechiPurotesitendi neyerepabhuriki, uye ichaita gadziriro yokuparadzirwa kwenhema dzoupapa nokunyengedzwa kwahwo, ipapo tingaziva kuti nguva yasvika yokushanda kunoshamisa kwaSatani uye kuti magumo ava pedyo.” Testimonies, volume 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.

Munyaya ya Herod, tinoona kuti, somumiriri weRoma yechihedheni, iye mumiriri we“madzimambo gumi” eRoma yechihedheni, uye naizvozvo anomiririra madzimambo gumi eZvakazarurwa chitsauko chegumi nechinomwe anopa umambo hwawo kuchifeve kweawa imwe. Herod akafananidzirwa naAhabhu. Vose vari vaviri vaiva mumichato yakanga isiri pamutemo. Ahabhu, aibva kuna Israeri, akanga arambidzwa kuroora mukadzi akanga asiri muIsraeri, uye Herod akanga atora mukadzi womunun’una wake kuti amuroore. Upombwe hwechifeve cheTire neBhabhironi nemadzimambo enyika hunomiririrwa noukama hwaAhabhu naHerod husiri pamutemo naJezebheri naHerodhiasi.

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”.

Kupambanidzana paGomo reKarimeri naAhabhu, kwakaratidzwa semhemberero yekuzvarwa kwaHerodhi. Panguva yomutemo weSvondo, United States inorega kuva umambo hwechitanhatu hwechiprofita cheBhaibheri, uye madzimambo gumi anova umambo hwechinomwe. Pakuzvarwa kwavo seumambo hwechinomwe, Herodhi, ari pamabiko okuva akadhakwa, anobvuma kupa kusvika kuhafu youmambo hwake kuna Sarome, mwanasikana waHerodhiasi. Madzimambo gumi anobvuma kupa umambo hwawo kuchikara, uye vanoita saizvozvo nokuti vakanyengerwa nemuprofita wenhema (United States) uye mumweya “vakadhakwa”.

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).

Pa Gomo reKarimeri vaporofita venhema vakatamba zuva rose vachiedza kunyengera, uye pamabiko ezuva rekuzvarwa kwaHerodhe, Sarome, mwanasikana waHerodhiasi, akatamba kutamba kuti anyengere mambo akanga adhakwa. Nokuita kudaro mwanasikana waHerodhiasi akawana simba raAhabhi rokuti Johane Mubhabhatidzi aurawe. Panguva yemutemo weSvondo muUnited States, United States ichanyengera nyika yose kuti igamuchire mufananidzo wechikara wepasi rose une humambo hwakakamurwa kuva hafu yehunyanzvi hwechechi uye hafu yehunyanzvi hwehurumende. Kunyengerwa kwenyika neUnited States, iri vaporofita venhema vomubatanidzwa une zvikamu zvitatu, kwakafananidzirwa kare nokutamba kwevaporofita vaJezebheri uye mwanasikana waJezebheri (Sarome), nokuti Jezebheri iKaturike uye Chipurotesitendi chakatsauka navanasikana vake (saSarome).

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.

Kutambudzwa kunotanga pamutemo weSvondo uri kuuya nokukurumidza unobatanidza rufu, sezvinomiririrwa nekubviswa musoro kwaEria wechipiri ndokuudzikwa mudengu nokuda kwoupapa, hunomiririrwa naHerodiasi. Panguva iyoyo ronda rinouraya roupapa rinenge rapora zvizere, haruchazove hwakanganwika, uye mvura yekupedzisira inodururwa pasina chiyero, apo mureza wevane zviuru zana namakumi mana nezvina unosimudzwa. Panguva iyoyo ChiIslam cheNhamo yechitatu chinorova, uye kutongwa kunofambira mberi kwechifeve chikuru chinogara pamusoro pemvura zhinji kunotanga. Kutongwa kwacho kunopetwa kaviri.

> 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.

> Ndakanzwa rimwe izwi richibva kudenga, richiti, Budai maari, imi vanhu vangu, kuti murege kuva vagovani vezvivi zvake, uye kuti murege kugamuchira matambudziko ake. Nokuti zvivi zvake zvasvika kudenga, uye Mwari warangarira kusarurama kwake. Muitirei sezvaakakuitirai, uye muwedzere zvakapetwa kaviri maererano namabasa ake; mumukombe waakazadza, muzadzireiwo zvakapetwa kaviri. Zvakazarurwa 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.

Kutongwa kwake kwawedzerwa kaviri, nokuti akanga asati atongwa pamusoro pokuuraya kwaakaita munguva dzeRima kubva mugore ra538 kusvikira 1798. Pachisimbiso chechishanu, avo vakaurayiwa neupapa vanoratidzwa nomufananidzo vari pasi peatari vachibvunza kuti Mwari achatonga rinhure reRoma rini, uye vanoudzwa kuti vazorore mumakuva avo kusvikira rimwe boka rechipiri revafiri-kutenda, richazourayiwa sezvavakaurayiwa ivo, razadziswa. Kana kutongwa kwake kwasvika kunenge kwawedzerwa kaviri, nokuti achava auraya vanhu vaMwari vakatendeka kaviri.

> 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.

> Zvino wakati azarura chisimbiso chechishanu, ndakaona pasi peatari mweya yavaya vakaurayiwa nokuda kweshoko raMwari, uye nokuda kweuchapupu hwavakanga vakabatirira kwahuri. Vakadanidzira nenzwi guru vachiti, Kusvikira rinhi, Ishe, imi mutsvene nechokwadi, musingatongi nokutsiva ropa redu pamusoro paavo vagere panyika? Uye mumwe nomumwe wavo akapiwa nguo chena; zvikataurwa kwavari kuti vazorore havo kwechinguvana chiduku, kusvikira vamwe varanda pamwe chete navo nehama dzavo, vaifanira kuurayiwa sezvavakaitwa ivo, vazadziswa. Zvakazarurwa 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.

Hanzvadzi White vanoisa ndima yevafiri kutenda vechisimbiso chechishanu pamutemo weSvondo apo rimwe boka raMwari rinodanwa richibuda muBhabhironi, unova mutambo wekuzvarwa kwaHerodhe apo madzimambo gumi anobvumirana kupa ushe hwawo hwechinomwe kuushe hwechisere, huri hwevanomwe.

> “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.

> “Chisimbiso chechishanu pachakazarurwa, Johane MuZaruri muchiratidzo akaona pasi peatari boka revaya vakaurayiwa nekuda kweShoko raMwari uye uchapupu hwaJesu Kristu. Shure kwaizvozvo kwakatevera zviitiko zvinotsanangurwa muchitsauko chegumi nesere chaZvakazarurwa, apo avo vakatendeka nevechokwadi vanodanwa kuti vabude muBhabhironi. [Zvakazarurwa 18:1–5, zvakatorwa.]” Manuscript Releases, vhoriyamu 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.

Abo vanodanwa kuti vabude muBhabhironi vanoumba boka rechipiri revafiri kutenda vanourayiwa noupapa, sezvakaitwa naHerodhia kuna Eria wechipiri. Hanzvadzi Whitewo anoisa chisimbiso chechishanu pakuvhurwa kwechisimbiso chokupedzisira.

> “‘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.

> “‘Apabila Ia membuka meterai yang kelima, aku melihat di bawah mezbah jiwa-jiwa mereka yang telah dibunuh kerana firman Allah dan kerana kesaksian yang mereka pegang; dan mereka berseru dengan suara nyaring, katanya, Berapa lama lagi, ya Tuhan, Yang Kudus dan Yang Benar, Engkau tidak menghakimi dan membalaskan darah kami atas mereka yang diam di bumi? Dan kepada setiap seorang daripada mereka diberikan jubah putih [Mereka dinyatakan suci dan kudus]; dan dikatakan kepada mereka, supaya mereka berehat lagi untuk sedikit waktu, sehingga sesama hamba mereka dan saudara-saudara mereka, yang akan dibunuh sebagaimana mereka telah dibunuh, genap bilangannya’ [Wahyu 6:9–11]. Di sini diperlihatkan kepada Yohanes pemandangan-pemandangan yang bukan kenyataan pada waktu itu, melainkan apa yang akan terjadi pada suatu tempoh waktu pada masa hadapan.

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

> “Isofwa 8:1–4 yacitilwe.” Imilandu iya Bupilibulo, voliyumu 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.

ମଧ୍ୟଯୁଗୀୟ ଅନ୍ଧକାର ଯୁଗରେ ପାପାସୀଙ୍କ ଦ୍ୱାରା ହତ୍ୟା ହୋଇଥିବା ଲୋକମାନଙ୍କର ପ୍ରାର୍ଥନାମାନେ “ସପ୍ତମ ମୋହର” ଖୋଲାଯାଇବା ସମୟରେ “ସ୍ମରଣ” କରାଯାଏ; ଏହା ଚିହ୍ନଟ କରେ ଯେ “ସପ୍ତମ ମୋହର” ଶୀଘ୍ର-ଆସୁଥିବା ରବିବାର ନିୟମ ସମୟରେ ଖୋଲାଯାଏ, କାରଣ ସେଠାରେ ଈଶ୍ୱର ତାହାର ଅଧର୍ମମାନଙ୍କୁ ସ୍ମରଣ କରନ୍ତି।

> 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.

> Zvino ndakanzwa rimwe izwi richibva kudenga, richiti, Budai maari, imi vanhu vangu, kuti murege kuva vagovani vezvivi zvake, uye kuti murege kugamuchira zvirango zvake. Nokuti zvivi zvake zvasvika kudenga, uye Mwari warangarira zvakaipa zvake. Muitirei sezvaakaitira imiwo, uye mumudzorere zvakapetwa kaviri zvinoenderana namabasa ake; mumukombe waakazadza, mumuzadzirirewo zvakapetwa kaviri. Zvakazarurwa 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.

Eriya wokutanga anopupurira pamusoro pekusangana kunoitika pakati pezviuru zana namakumi mana nezvina nezvibatanidzwa zvitatu zvinoendesa nyika kuAmagedhoni mumazuva okupedzisira. Eriya wechipiri (Johani Mubhabhatidzi) anodzokorora nokuwedzera uchapupu hwaEriya wokutanga, uye pamwe chete (mutsara pamusoro pomutsara), vanozivisa nokusimbisa hunhu hwechiprofita hwaEriya wechitatu nowokupedzisira. Eriya wechitatu anomiririrwa naEriya wokutanga kwekutanga (Miller), uye naEriya wokupedzisira, nokuti kufamba kwengirozi yokutanga kunodzokororwa mukufamba kwengirozi yechitatu.

> “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.

> “UJehova ubeke imilayezo yeSambulo 14 endaweni yayo ohlelweni lwesiprofetho, futhi umsebenzi wayo akufanele ume kuze kube sekupheleni komlando waleli zwe. Imiyalezo yengelosi yokuqala neyesibili iseyiqiniso salesi sikhathi, futhi kufanele ihambisane nale elandelayo.” 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 tatu ana alama ya Alfa na Omega, kwa maana anawakilisha Eliya wa mwanzo na wa mwisho. Wote wawili, Eliya wa kwanza na Eliya wa mwisho, wanawakilisha vuguvugu, ama la malaika wa kwanza au la malaika wa tatu wa Ufunuo kumi na nne.

> “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.

> “Basa raJohani Mubhabhatidzi, nebasa ravaya vanobuda mumazuva okupedzisira mumweya nesimba raEria kuti vamutse vanhu kubva mukusava nehanya kwavo, zvakafanana pazvinhu zvizhinji. Basa rake mufananidzo webasa rinofanira kuitwa munguva ino. Kristu anofanira kuuya kechipiri kuzotonga nyika mukururama. Nhume dzaMwari dzinotakura shoko rokupedzisira reyambiro rinofanira kupiwa kunyika, dzinofanira kugadzirira nzira yokuuya kwaKristu kwechipiri, sezvakaita Johani pakugadzirira kwake kuuya kwake kokutanga. Mubasa iri rokugadzirira, ‘mupata mumwe nomumwe uchasimudzwa, negomo rimwe nerimwe nechikomo zvichaderedzwa; zvakakombama zvicharuramiswa, nenzvimbo dzakakakavadzana dzichaitwa mapani’ nokuti nhoroondo ichadzokororwa, uye zvakare ‘kubwinya kwaShe kucharatidzwa, uye nyama yose ichakuona pamwe chete; nokuti muromo waShe wataura izvozvo.’ Southern Watchman, March 21, 1905.

The triple application of Elijah represents the confrontation between Elijah and the movement associated with Elijah and the threefold union of Modern Babylon. It is closely related to the triple application of the messenger who prepares the way for the Messenger of the Covenant, but that line represents the internal dynamics of the movement and messenger. In both triple applications the third and final fulfillment of the messenger and movement are represented by Alpha and Omega as representing a beginning fulfillment and an ending fulfillment.

Ukushandiswa kathathu kuka-Eliya kumele ukumelana phakathi kuka-Eliya nenhlangano ehambisana no-Eliya, kanye nobumbano obuphindwe kathathu beBhabhiloni Lesimanje. Lokhu kuhlobene kakhulu nokusetshenziswa kathathu kwesithunywa esilungisa indlela yeSithunywa seSivumelwano, kodwa lowo mugqa umele izinqubo zangaphakathi zenhlangano nesithunywa. Kuzo zombili lezi zindlela zokusetshenziswa kathathu, ukugcwaliseka kwesithathu nokokugcina kwesithunywa nenhlangano kumelelwa ngu-Alfa no-Omega njengabamele ukugcwaliseka kokuqala nokugcwaliseka kokugcina.

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.

Eria wechitatu newekupedzisira anomirira kufamba kwengirozi yechitatu, uko kuri kufamba kwevane zviuru zana namakumi mana nezvina, vachasimudzwa semureza wokudanira boka guru kuti ribude muBhabhironi kana nguva yokudengenyeka kukuru kwenyika yaZvakazarurwa gumi neimwe yasvika. Nguva iyoyo isati yasvika, nhume nekufamba kwacho zvichazivikanwa mukusiyaniswa nokufamba kwenhema kunopa shoko renhema remvura yokupedzisira rokuti rugare nokuchengeteka.

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.

Misiyano iri pakati peshoko rechokwadi nerokunyepa, pamwe chete nemutumwa wechokwadi nowenhema, inofanira kuzivikanwa nokuzadzika kweshoko racho. Zvinyorwa izvi zvakatanga pakupera kwaChikunguru, 2023, uye nguva refu kusati kwava nokuurayiwa kukuru kwaGumiguru 7, zvinyorwa izvi zvainge zvichiratidza kuti shoko rechokwadi remvura yokupedzisira rinonongedzera kuIslam yeNhamo yechitatu, uye kuti shoko iroro rakatanga musi waGunyana 11, 2001. Zvinyorwa izvi zvakaratidza kuti kutsamwiswa kwamarudzi kwakatanga panguva iyoyo maererano nechikurudziro kwakanga kwakaita somukadzi ari pakusununguka, uye naizvozvo kutsamwiswa uku nematambudziko akaunzwa panyika aizoramba achiwedzera kusimba kusvikira pakuvharwa kwenguva yenyasha.

We will continue the study in our next article.

Tutaendeleza somo hili katika makala yetu inayofuata.

> “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.’

> “Lai dai henyu vanhu vaMwari vakanzwisisa kuparadzwa kuri kuuya kwemaguta ane zviuru, ayo zvino ava kuda kupiwa zvachose kukunamata zvifananidzo! Asi vazhinji veavo vanofanira kunge vachiparidza chokwadi vari kupomera nokutonga hama dzavo. Kana simba raMwari rinoshandura moyo rouya pamusoro pendangariro, pachava neshanduko iri pachena. Vanhu havazovi nechido chokutsoropodza nokupwanya vamwe. Havangamiri pachinzvimbo chinodzivisa chiedza kupenyera kunyika. Kutsoropodza kwavo, kupomera kwavo, kuchaguma. Masimba omuvengi ari kuunganidzana kuhondo. Kurwisana kwakasimba kuri mberi kwedu. Sunganai, hama dzangu nehanzvadzi dzangu, sunganai. Batanidzwai naKristu. ‘Musati, Mubatanidzwa,... uye musatya kutya kwavo, kana kuvhunduka. Tsaurirai Jehovha wehondo iye pachake; uye ngaave kutya kwenyu, ngaave kuvhundusa kwenyu. Iye uchava nzvimbo tsvene; asi ibwe rinogumbura nedombo rinokonesa kugumburwa kudzimba dzose dziri mbiri dzaIsraeri, musungo neriva kuvagari veJerusarema. Uye vazhinji pakati pavo vachagumburwa, vagowa, vaputswe, vabatwe nemusungo, vatorwe.’”

> “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.

> “ලෝකය රංගශාලාවකි. එහි නළුවන් වන එහි වාසීහු, අවසාන මහා නාට්‍යයේ තම තමන්ගේ භූමිකාව ඉටු කිරීමට සූදානම් වෙමින් සිටිති. දෙවියන් වහන්සේ පිළිබඳ දර්ශනය නැතිව ගොස් ඇත. මනුෂ්‍ය වර්ගයේ විශාල ජන සමූහයන් අතර, මිනිසුන් තම ස්වයංලාභී අරමුණු ඉටු කරගැනීම සඳහා එක්සත් වීම හැර, කිසිදු ඒකත්වයක් නොමැත. දෙවියන් වහන්සේ බලා සිටින සේක. උන් වහන්සේගේ විරෝධී විෂයයන් සම්බන්ධයෙන් ඇති උන් වහන්සේගේ අරමුණු සම්පූර්ණ කරනු ලැබේ. දෙවියන් වහන්සේ යම් කාලයක් සඳහා අවුල්භාවය හා අක්‍රමවත්භාවය පාලනය කිරීමට ඉඩ දී සිටියද, ලෝකය මිනිසුන්ගේ අත්වලට භාර දී නැත. පහළින් එන බලයක්, නාට්‍යයේ අවසාන මහා දර්ශන ගෙන එනු පිණිස ක්‍රියා කරමින් සිටියි,—සාතන් ක්‍රිස්තුස් වහන්සේ ලෙස පැමිණ, රහස් සමාජයන්හි තමා තමා සම්බන්ධ කරගනිමින් සිටින අය අතර අධර්මිෂ්ඨකමේ සියලු රැවටීම් සමඟ ක්‍රියා කරමින් සිටියි. සන්ධානගත වීමේ ආශාවට යටත් වන අය, සතුරාගේ සැලසුම් ක්‍රියාත්මක කරමින් සිටිති. හේතුවට ප්‍රතිඵලය අනුගමනය කරනු ඇත.”

> “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.

> “Icaha hafi yageze hafi ku rugero rwayo ntarengwa. Urujijo rwuzuye isi, kandi vuba hari ubwoba bukomeye bugiye kugwira abantu. Impera iri hafi cyane. Twebwe tuzi ukuri dukwiriye kuba twitegura ibigiye bidatinze kugwira isi nk’itungurana rikomeye rishegesha.” Review and Herald, September 10, 1903.

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