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# The Book of Daniel - Number Ninety-Six

Bhuku ra Danieri - Nomboro Makumi Mapfumbamwe neNhanhatu

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

Bhavhura Dzitatu reChiporofita: Kuvhura Hwaro hweChiporofita hweMazuva Okupedzisira

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.

Muundo wa ujumbe wa kinabii wa William Miller ulikuwa mamlaka mbili ziletazo ukiwa, yaani upagani ukifuatiwa na upapa; na muundo wa ujumbe wa kinabii wa Future for America ni mamlaka tatu ziletazo ukiwa, yaani upagani, ukifuatiwa na upapa, ukifuatiwa na Uprotestanti ulioasi, huku zote zikiwa za wakati mmoja mwishoni. Ufunguo mkuu wa kinabii kwa uelewa wa kinabii wa Miller ulikuwa kwamba “the daily” katika kitabu cha Danieli ilikuwa ishara ya upagani, kwa maana hilo liliweka uhusiano wa mamlaka hizo mbili ziletazo ukiwa, ambazo zikawa muundo wa uelewa wake wa kinabii. Ufunguo mkuu wa kinabii kwa uelewa wa kinabii wa Future for America pia ni kwamba “the daily” katika kitabu cha Danieli ni ishara ya upagani, kwa maana utimilifu wa kihistoria wa upagani uliweka mfuatano wa matukio katika Danieli kumi na moja aya arobaini na arobaini na moja, ambao ukawa muundo wa uelewa wa kinabii wa Future for America.

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.”

Semenjak ilimunya ye baru selalu begitu, kemajuan kebenaran ye dibukak pada taun 1989 pas Uni Soviet runtuh ditentang oleh banyak macam suara. Perlawanan ye dibawa ngelawan kebenaran itu selalu menghasilkan pemahaman ye lebih jelas tentang kebenaran itu. Dalam pertentangan-pertentangan awal ngelawan kebenaran ye terdapat dalam enam ayat terakhir Daniel sebelas, beberapa aturan nubuat ye terdapat dalam Alkitab dikenali sebagai bukti-bukti penting buat menopang pertambahan pengetahuan ye terjadi waktu kitab Daniel dibukak pada taun 1989. Sekarang ini kite lagi mempertimbangkan salah satu dari aturan-aturan itu, ye kite sebut “penerapan rangkap tiga dari nubuat.”

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.

Takatanga nokutarisa mashandisirwo maviri etatu ayo, pane imwe nhanho, ari mutsara mumwe chete, asi pane imwe nhanho akasiyana. Kuratidzwa kuviri kwokutanga kweRoma (yechihedheni neyoupapa) kunosimbisa kuratidzwa kwechitatu kweRoma Yemazuva Ano. Kuratidzwa kuviri kwokutanga kweBhabhironi (Bhabheri neBhabhironi) kwakasimbisa kuratidzwa kwechitatu kweBhabhironi Yemazuva Ano. Roma Yemazuva Ano ndiyo chikara cheZvakazarurwa 17 chinotasvwa neBhabhironi Yemazuva Ano uye chinotongwawo nacho. Zvakaparadzana sokunge mukomana wemombe nebhiza rake, asiwo vanoita upombwe hwomweya pamwe chete, saka pane iyoyo nhanho chinhu chimwe. Kune mamwe mashandisirwo matatu-mapetwa euporofita ane ukama hwakafanana.

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.

Maonekedwe awiri oyambirira a Eliya (Eliya ndi Yohane M’batizi), amakhazikitsa Eliya wachitatu wa masiku otsiriza. Pamodzi ndi zimenezo, atumiki awiri oyambirira amene akonzekera njira Mtumiki wa Chipangano (Yohane M’batizi ndi William Miller), amakhazikitsa mtumiki amene akonzekera njira Mtumiki wa Chipangano m’masiku otsiriza. Pali mfundo zitatu zofunika kuzindikira m’mizere iwiri imeneyi ya kugwiritsidwa ntchito katatu kwa uneneri.

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.

Pfungwa yokutanga ndeyekuti vamiririri venhoroondo chaivo vemitsetse miviri yekushandiswa katatu kwechiporofita ndivo, pachinhu chikuru, vanhu vamwe chete venhoroondo; asi chinangwa chavo mumifananidzo miviri iyi chakasiyana zvakajeka. Pfungwa yechipiri ndeyekuziva kuti mutsauko uripo pakati pekushandiswa uku kuviri kwechiporofita, kwakabatana zvikuru uye kuri katatu, chii. Mutsauko wacho ndewekuti Eriya anomiririra basa rokunze mumazuva okupedzisira, uye mutumwa anogadzirira nzira yoMutumwa weSungano anomiririra basa romukati mumazuva okupedzisira.

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.

Iphuzu lesitsatfu lekufanele licatshangelwe kutsi Jesu, njengaye longu-Alfa ne-Omega, ukhomba Eliya wesitsatfu, futsi nangabe injalo nesitfunywa sesitsatfu lesilungisa indlela, njengalokuhlangene nako kokubili Eliya wesekucala na-Eliya wekugcina, kanye nesitfunywa sekucala nesekugcina lesilungisa indlela yeSitfunywa seSivumelwane. Sitfunywa sa-Eliya sengelosi yekucala kanye nesitfunywa sa-Eliya sengelosi yesitsatfu kwakha kugcwaliseka kwesitsatfu kwa-Eliya, kantsi sitfunywa lesilungisa indlela simelwe njengesitfunywa seminyakato yengelosi yekucala kanye neyesitsatfu.

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.

Muporofita Erija anopa mufananidzo wokukakavadzana kwamazuva okupedzisira pakati pevanhu vaMwari nemubatanidzwa wakapetwa katatu weRoma yeMazuva Ano mukukakavadzana kwakaitika paGomo reKarimeri.

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.

Gomo reKarimeri riri kuchamhembe kweIsraeri, pedyo nemhenderekedzo yeGungwa reMediterranean. Rinotambanuka zvakada kufamba richibva kuchamhembe kwakadziva kumadokero richienda kumaodzanyemba kwakadziva kumabvazuva, uye rinoumba mutsetse wakakwirira unonyatsooneka unotambanuka kwemakiromita anenge 63 (mamaira 39). Mupata weMegidho, unozivikanwawo seMupata weJezreeri, uri kumaodzanyemba kwakadziva kumabvazuva kweGomo reKarimeri. Gomo reKarimeri neMupata weMegidho zviri pedyo zvikuru kana zvichienzaniswa nechinhambwe chiri pakati pazvo. Chinhambwe chiri pakati pazvo, kana chikaenzaniswa nenzira yakatwasuka (sekubhururuka kunoita shiri), chinofungidzirwa kuva mamaira anenge 20 kusvika ku25 (makiromita 32 kusvika ku40). Kumadokero kweGomo reKarimeri kune Gungwa reMediterranean, uye kumabvazuva kweMupata weMegidho neMupata weJezreeri kune Gungwa reGarirea, rinozivikanwawo seDziva reTiberiasi kana Dziva reKinereti.

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.

Muchakazarurwa, hondo yeArmagedhoni iri kuratidza Mupata weMegidho, uye kufemerwa hakuna kuda kuti vadzidzi vechiporofita vatende kuti bhuku raZvakazarurwa rakanga richitsanangura shoko raro nenzira chaiyoiyo; naizvozvo, parakatsanangura Armagedhoni (Megidho) seArmagedhoni, rakashandisa shoko rokuti “har,” rinoreva gomo, kuti zvijeke kuti hondo yacho yaiva mufananidzo womweya wehondo yokupedzisira iyo dhiragoni, chikara, nomuprofita wenhema vanotungamirira nyika kwairi.

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.

A yo khetholla Megiddo e le Armagedone, Johanne o ile a tiisa hore e se ke ea utloisisoa e le sebaka sa sebele sa jeokrafi, hobane Megiddo ke phula, ’me ha e na lithaba. Haufi haholo ho teng Thaba ea Karemele, moo ho ileng ha etsahala ho tobana ha Elia le Akabe hammoho le baprofeta ba Jezebele; ka hona Megiddo le Thaba ea Karemele ka bobeli ke litšoantšiso tsa ntoa ea ho qetela ea Armagedone.

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.

Kana waizodhirowa katatu ine Jerusarema, Gomo reKarimeri, neMupata weMegidho, Jerusarema raizova riri pakona yokumaodzanyemba kwakabvazuva yekatatu iyo, Gomo reKarimeri riri kuchamhembe kwakadziva kumadokero, uye Mupata weMegidho uri kuchamhembe kwakadziva kumabvazuva. Nzvimbo inomiririra nenzira yokufananidzira hondo yeAmagedhoni yakaganhurwa namakungwa maviri, uye mambo wokuchamhembe (hure reBhabhironi razvino) anosvika kumugumo wake pakati pamakungwa negomo dzvene rinobwinya. Uye panguva iyoyo nguva yokuedzwa kwavanhu inopera.

> 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.

> Asi mashoko achabva kumabvazuva nokuchamhembe achamutyisa; naizvozvo achabuda nehasha huru kuti aparadze, nokupedza zvachose vazhinji. Uye achadzika matende eimba yake youmambo pakati pamakungwa pagomo dzvene rinobwinya; asi achasvika kumagumo ake, uye hakuna achamubatsira. Uye panguva iyoyo Mikaeri achasimuka, muchinda mukuru anomiririra vana vavanhu vako; uye pachava nenguva yokutambudzika, isina kumbovapo yakadai kubvira pakatanga rudzi kusvikira panguva iyo; uye panguva iyoyo vanhu vako vacharwirwa, mumwe nomumwe achawanikwa akanyorwa mubhuku. Danieri 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.

Utatu wa matumizi ya Eliya unawakilisha mapambano ya nje ya watu wa Mungu dhidi ya mfalme wa kaskazini, ambaye ni kichwa cha ule muungano wa pande tatu wa joka, mnyama, na nabii wa uongo unaouongoza ulimwengu hadi Har–Magedoni. Adui watatu wa Eliya, waliokuwa mfano wa ule muungano wa pande tatu, walikuwa Ahabu, aliyekuwa mfalme wa yale makabila kumi ya kaskazini yanayowakilisha wafalme kumi wa Ufunuo kumi na saba, wanaofanya uasherati pamoja na kahaba wa Babeli, na wanaokubaliana kuupa ufalme wao huyo kahaba kwa “saa moja,” ambayo ndiyo “ile saa” ya msiba wa sheria ya Jumapili. Kahaba wa Babeli aliwakilishwa na Yezebeli, na manabii wa Baali wa Yezebeli pamoja na makuhani wa Ashera wanamwakilisha nabii wa uongo.

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.

Inkotso yomtsetfo weliSontfo icala ngetulu kwemthetho weliSontfo lotawufika masinyane e-United States, bese iphela lapho Mikhayeli ema. Lapho lowomthetho weliSontfo ufika, livi lesibili leSambulo sehluko selishumi nesiphohlongo libita letinye timvu taNkulunkulu kutsi tiphume eBhabhiloni. Sikhatsi lesisuka ekubitweni kuphuma eBhabhiloni kuze kube kuvalwa kwesikhatsi semusa, siyisikhatsi sekwehlulelwa kwengwadla yaseBhabhiloni. Futsi siyisikhatsi lapho Moya loNgcwele atfululwa khona ngaphandle kwesilinganiso. Kuli “li-awa,” lapho emakhosi lalishumi avumelana khona kubusa kanye nengwadla yaseThire, lengasase ilibalekile. Kuli “li-awa,” lalokutamatama lokukhulu kwe “kutamatama kwemhlaba” kweSambulo selishumi nakunye, lapho labetinkhulungwane letilikhulu nemashumi lamane nakune baphakanyiswa khona njengeluphawu.

> 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.

> Na madzimambo enyika, avo vakaita upombwe naye uye vakararama mukunakidzwa naye, vachamuchema nokumuriridza, pavachaona utsi hwokupiswa kwake, vamire kure nokutya kurwadziwa kwake, vachiti, Aiwa, aiwa, guta guru iro Bhabhironi, guta iro rine simba! nokuti mukati meawa imwe chete kutongwa kwako kwasvika. Zvakazarurwa 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.”

Sezvo Johane akaratidza Megidho segomo (“har”) reMegidho kuti aratidze chokwadi chomweya kwete chenyama, saizvozvowo kutongwa kwehure reBhabhironi nereTire kunoratidzwa sechichiitika munguva ye“awa,” uyezve mu“zuva.”

> 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.

> Nokudaro matambudziko aro achauya nezuva rimwe chete, rufu, nokuchema, nenzara; uye richapiswa chose nomoto; nokuti ane simba ndiye Ishe Mwari anoritonga. Zvakazarurwa 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.

Kumva pa 22 October 1844, igihe cy’ubuhanuzi ntikigomba kongera gukoreshwa mu buryo bw’ubuhanuzi, bityo urubanza rw’ububasha bwa papa rugahagararirwa nk’urubaho mu “isaha,” kandi nanone nk’urubaho mu “munsi.” “Isaha” y’urubanza rwe ni igihe cy’ubuhanuzi gitangirira ku itegeko ryo ku Cyumweru muri Leta Zunze Ubumwe za Amerika kugeza igihe cy’imbabazi gifungwa. Ni iby’ingenzi kumenya neza iki gihe iyo dutekereje kuri Eliya wo mu minsi y’imperuka, kuko urugamba rwa Eliya rwo ku Musozi 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.

Manzwi maviri ari muna Zvakazarurwa chitsauko chegumi nesere anomirira kudanwa kuviri kwakasiyana kumachechi maviri. Chechi yokutanga ndeyevane zviuru zvine zana namakumi mana nezvina vari muna Zvakazarurwa chitsauko chechinomwe, uye chechi yechipiri iri kudanwa irowo boka guru riri muna Zvakazarurwa chitsauko chechinomwe. Kudanwa kune vane zviuru zvine zana namakumi mana nezvina kunoitwa apo Mweya Mutsvene ari kudururwa nechiyero, uye kudanwa kune boka guru kunoitwa apo Mweya Mutsvene ari kudururwa pasina chiyero.

> “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).

> “Muporofita anoti, ‘Ndakaona mumwe mutumwa achiburuka kubva kudenga, ane simba guru; nyika ikavhenekerwa nokubwinya kwake. Akadanidzira nesimba nenzwi guru, achiti, Bhabhironi guru rawa, rawa, rava ugaro hwamadhimoni’” (Zvakazarurwa 18:1, 2). Iri ndiro shoko rimwe chetero rakapiwa nomutumwa wechipiri. Bhabhironi rawa, “nokuti rakapinza marudzi ose kunwa waini yokutsamwa kwoufeve hwaro” (Zvakazarurwa 14:8). Waini iyoyo chii?—Dzidziso dzaro dzenhema. Rakapa nyika sabata yenhema panzvimbo peSabata yomurayiro wechina, uye rakadzokorora nhema yakatanga kutaurwa naSatani kuna Evha muEdheni—kusafa kwomweya kwokuzvarwa nako. Kukanganisa kwakawanda kwakafanana nako rakaparadzira kwose-kwose, “richidzidzisa mirayiro yavanhu sedzidziso” (Mateo 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.

> “Jesu paakatanga ushumiri Hwake hwepachena, Akanatsa Temberi kubva mukusvibiswa kwayo kwekusvibisa zvinhu zvitsvene. Pakati pezviito zvekupedzisira zvoushumiri Hwake pakava nekukwenenzverwa kwechipiri kweTemberi. Saizvozvowo mubasa rekupedzisira rokuyambira nyika, kuchechi kunoitwa kudanwa kuviri kwakajeka. Shoko remutumwa wechipiri rinoti, ‘Babironi rawa, rawa, guta guru iro, nokuti rakapa marudzi ose kunwa waini yehasha dzoupombwe hwaro’ (Zvakazarurwa 14:8). Uye mukuchema kukuru kweshoko remutumwa wechitatu, inzwi rinonzwikwa richibva kudenga richiti, ‘Budai mariri, vanhu vangu, kuti murege kugovana muzvivi zvaro, uye kuti murege kugamuchira zvirango zvaro. Nokuti zvivi zvaro zvasvika kudenga, uye Mwari warangarira kusarurama kwaro’ (Zvakazarurwa 18:4, 5).” Selected Messages, bhuku 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.

Malaika mwenye nguvu alishuka kwa utimizo wa Ufunuo sura ya kumi na nane, wakati majengo makubwa ya Jiji la New York yalipoangushwa tarehe 11 Septemba, 2001, kwa kuja kwa “upepo wa mashariki” wa Uislamu. Kisha akalia “kwa nguvu kwa sauti kuu, akisema, Babeli ule mkuu umeanguka, umeanguka, naye amekuwa makao ya pepo.” Na kisha katika aya ya nne sauti nyingine “inasikiwa kutoka mbinguni ikisema, ‘Tokeni kwake, enyi watu wangu.’” Sauti hizo mbili ni “miito miwili tofauti iliyotolewa kwa makanisa.” Makanisa mawili tofauti ya Mungu katika siku za mwisho yanatambulishwa kuwa wale mia moja arobaini na nne elfu na lile kundi kubwa.

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).

Nguva yokuidzwa kwevane zana namakumi mana nezvina zvuru inotanga neIslam yeNhamo yechitatu, iyo Isaya anozivisa se“zuva remhepo yokumabvazuva.” Nguva iyoyo yokuidzwa inopera nomutemo weSvondo uri kuuya nokukurumidza muUnited States pamwe chete nokumanikidzwa kwechiratidzo chechikara. Chikara ndimambo wokunyepedzera wokumusoro, musoro weBhabhironi razvino. Bhabhironi ishumba muna Danieri chitsauko chechinomwe, uye muporofita asingateereri wakabva kuJudha, anomirira Adventism yeRaodhikia, anofa munguva inotanga ne“mbongoro” yeIslam (Gunyana 11, 2001), uye inopera ne“shumba” (Bhabhironi Razvino).

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”.

Munguva yenguva inomiririrwa se “guva” remunhu muporofita asingateereri weLaodhikia Adventism, mvura yokupedzisira inoyerwa ichigoverwa, sezvo kudanwa kwakajeka kuchiitwa kukereke yevane zviuru zana namakumi mana nezvina. Kana nguva iyo yapera, pa “awa” ye “kudengenyeka kukuru kwenyika”, kunomirira mutemo weSvondo muUnited States; nguva yezwi rechipiri raZvakazarurwa gumi nesere inosvika pamwe nokumisikidzwa kwechiratidzo chechikara, icho chiri chiratidzo chamambo wokumusoro. Panguva imwe cheteyo chiIslam cheDambudziko rechitatu chinoshandiswa kuunza kutonga kunoramba kuchiwedzera zvishoma nezvishoma pamusoro penyika yakatsauka. Shoko rinoziviswa ne “mureza” wevane zviuru zana namakumi mana nezvina panguva yekudanwa kwechipiri kwakajeka ikoko kukereke ye “boka guru” rinoratidza “chiratidzo” cha “mambo wokumusoro”, uye basa rechiIslam cheDambudziko rechitatu, chinomiririrwa se “vana vokumabvazuva”.

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.

Mharidzo inotsamwisa simba repapa mundima yemakumi mana neina yaDanieri chitsauko chegumi neimwe, uye mharidzo inotanga kuurayana kwekupedzisira kwepapa, inomiririrwa se“nhau dzinobva kumabvazuva” (Islamu) ne“kuchamhembe” (mucherechedzo wechikara). Munguva iyoyo, sezvakanga zvakaitawo nenguva yakapfuura, Islamu yemhepo “yokumabvazuva” inounza kutonga pamusoro peUnited States kuti itange nguva yacho, uye nguva yacho inopera apo mambo wokuchamhembe anosvika pakuguma kwake, “pakati pamakungwa negomo dzvene rinobwinya”, mumupata weMegidho uye pagomo reKarimeri.

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”.

Nthawi ya chiweruzo cha Babulo wamakono, yomwe ikuimira bedi lake la imfa (manda), imayamba ndi chizindikiro cha kum’mawa ndipo imatha ndi chizindikiro cha kumpoto, monga momwe bedi la imfa la mneneri wa ku Laodikeya wosamvera linathera pa kuitana koyamba kowonekera kwa mipingo. Manda (bedi la imfa) amene mneneri wonama wa ku Beteli ndi mneneri wa ku Yuda wosamvera onsewa anaikidwamo akuimiridwa pakati pa “bulu” ndi “mkango”.

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.

Eriya anomirira vanhu vaMwari vomazuva okupedzisira vakasangana nomuvengi une zvikamu zvitatu, unomiririrwa naAhabhi, Jezebheri, navaporofita vaJezebheri. Jezebheri chiratidzo chesimba repapa muchechi yechina yeTiatira, uye vaporofita varo paKarimeri vaimiririrwa navaporofita vaBhaari navaprista vomusango. Bhaari anomirira mwari wechirume, uye vaprista vomusango vaimiririra Ashtaroti, mwari wechikadzi; naizvozvo vaporofita venhema vaJezebheri vaisanganisira varume navakadzi, zvichimiririra kubatanidzwa kweChechi neHurumende kunomiririrwa nemufananidzo wechikara mubhuku raZvakazarurwa.

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.

Ndi United States imene imayamba kukhazikitsa chifanizo cha chilombo mu United States, ndipo pambuyo pake padziko lonse lapansi; ndipo ndi United States yomwe ili mneneri wonyenga wa mgwirizano wa atatuwo. Ahabu, mfumu ya mafuko khumi, akuyimira mafumu khumi a pa Chivumbulutso 17, ndiye chinjoka, ndipo Yezebeli ndiye chilombo. Eliya anali m’kukangana ndi mgwirizano wa atatu wa Babulo Wamakono pa Phiri la Karimero, kumene hule la Babulo lifikira mapeto ake popanda aliyense womuthandiza. Kagwiritsidwe katatu ka Eliya kakuyimira kukangana kwa kunja kumene kukubweretsedwa motsutsana ndi anthu a Mulungu a masiku otsiriza, ndipo Eliya akuyimira mneneri amene ali m’kukangana kwachindunji ndi mphamvu zitatu zimenezo.

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.

Chinhu chinokosha munyaya yaEria i“mvura,” inomiririra mvura yekupedzisira inodururwa munhoroondo yekukonana. Kusati kwasvika kukonana paGomo reKarimeri, Eria akataura pachena kuti kwaisazova nemvura, kunze kweshoko rake. Nguva inotungamirira ku“awa” yerutongo rwaJezebheri ndiyo nguva inomiririrwa ne“inzwi” rokutanga rakajeka rakapiwa kumachechi. “Inzwi” iroro rakasvika musi wa11 Gunyana 2001, uye panguva iyoyo “mvura” yakanga ichingova “ichiyerwa”, uye panguva iyoyo paiva nemashoko maviri aipikisana emvura yekupedzisira aibatanidzwa negakava raHabhakuki. Rimwe raiva shoko rekunyepedzera rokuchema Tamuzi, iro raimiririra “shoko rerugare nokuchengeteka,” uye rimwe raiva shoko rechokwadi renhamo yechitatu yeIslam.

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.

Ujumbe wa kweli wa “mvua ya masika” ulijengwa juu ya wajibu wa Uislamu wa Ole ya tatu. Ujumbe huo ulitokea kutoka chanzo kimoja (ambacho kilikuwa Future for America), na jumbe hizo mbili zilishindania ukuu hadi historia ilipothibitisha uhalali wa ujumbe wa kweli, na pia ikathibitisha upumbavu wa ujumbe wa “amani na usalama” katika wakati kama huu.

> “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.

> “Zviporofita zvaDhanieri nezvaJohani zvinofanira kunzwisiswa. Zvinotsanangurana. Zvinopa kunyika chokwadi icho munhu wose anofanira kunzwisisa. Zviporofita izvi zvinofanira kuva uchapupu munyika. Nokuzadzikiswa kwazvo mumazuva ano okupedzisira, zvichazvitsanangura pachazvo.” 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.

Tumatirizika twa kutanga kwa Eliya mu matungamiriro matatu ya Eliya, kunosimbiswa naEliya wechipiri, uyo Jesu akaratidza saJohani Mubhabhatidzi. Pamwe chete zvapupu zviviri izvi zvinomisa Eliya wechitatu.

> 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.

> Vakati vachibva ipapo, Jesu akatanga kutaura kuvanhu vazhinji pamusoro paJohane, achiti, Makaenda kurenje kunooneiko? Tsanga inozungunuswa nemhepo here? Asi makaenderei kunoonei? Munhu akapfeka nguo dzakapfava here? Tarirai, vanopfeka nguo dzakapfava vari mudzimba dzamadzimambo. Asi makaenderei kunoonei? Muporofita here? Hongu, ndinoti kwamuri, uye anopfuura muporofita. Nokuti ndiye uya, wakanyorwa pamusoro pake zvichinzi, Tarira, ndinotuma mutumwa wangu pamberi pechiso chako, iye achagadzira nzira yako pamberi pako. Zvirokwazvo ndinoti kwamuri, pakati pavakaberekwa navakadzi hakuna kumbomuka mukuru kupfuura Johane Mubhabhatidzi; kunyange zvakadaro, mudukusa muushe hwokudenga mukuru kwaari. Uye kubva pamazuva aJohane Mubhabhatidzi kusvikira zvino ushe hwokudenga hunomanikidzwa nesimba, uye vane simba vanohutora nechisimba. Nokuti vaporofita vose nomurayiro vakaporofita kusvikira kuna Johane. Uye kana muchida kuzvigamuchira, ndiye Eria, waifanira kuuya. Ane nzeve dzokunzwa, ngaanzwe. Mateo 11:7–15.

We will continue this study in the next article.

Tichaenderera mberi nechidzidzo ichi munyaya inotevera.

> “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.

> “Namhlanje, ngomoya nangamandla ka-Eliya nakaJohane uMbhapathizi, izithunywa ezimiselwe nguNkulunkulu zibizela ukunakwa kwezwe elibhekene nokwahlulelwa ezimweni ezinzima nezinesizotha ezizokwenzeka maduze maqondana namahora okugcina omusa wokuvivinywa kanye nokubonakala kukaKristu Jesu njengeNkosi yamakhosi neNkosi yabanumzane. Maduze wonke umuntu uyokwahlulelwa ngenxa yezenzo ezenziwa esemzimbeni. Ihora lokwahlulela kukaNkulunkulu selifikile, futhi phezu kwamalungu ebandla laKhe emhlabeni kulele umthwalo onzima nowesizotha wokuxwayisa labo abame sengathi basemngceleni uqobo wencithakalo yaphakade. Kuyo yonke imiphefumulo yabantu emhlabeni wonke ezolalela, kumele kwenziwe kucace izimiso ezisengozini empini enkulu eqhubekayo, izimiso okuxhomeke kuzo isiphetho sesintu sonke.”

> “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.

> “Mumaawa okupedzisira okuedzwa kwavana vavanhu, apo magumo omweya mumwe nomumwe ava pedyo kwazvo kusarudzwa nokusingaperi, Ishe wokudenga nepasi vanotarisira kuti kereke Yavo imuke iite basa sezvisina kumboitika kare. Avo vakasunungurwa muna Kristu kubudikidza nokuziva chokwadi chinokosha, vanorangarirwa naIshe Jesu sevakasarudzwa Vake, vakaitirwa nyasha kupfuura vamwe vose vanhu vari pamusoro penyika; uye Vanovimba navo kuti varatidze kurumbidzwa kwaIye akavadana kubva murima achivaunza muchiedza chinoshamisa. Makomborero anopiwa zvikuru nokusununguka anofanira kupfuudzwa kune vamwe. Mashoko akanaka oruponeso anofanira kusvika kurudzi rumwe norumwe, dzinza, rurimi, navanhu.”

> “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 ziono za aneneri a kale, Ambuye wa ulemerero anaonetsedwa monga akupatsa mpingo Wake kuunika kwapadera m’masiku a mdima ndi kusakhulupirira amene akutsogolera kubwera Kwake kachiwiri. Monga Dzuwa la Chilungamo, Iye anayenera kutulukira pa mpingo Wake, ‘ndi machiritso m’mapiko mwake.’ Malaki 4:2. Ndipo kwa wophunzira aliyense woona mtima kunayenera kufalikira mphamvu yochititsa moyo, yolimbikitsa, yothandiza, ndi yochiritsa yoona.”

> “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.

> “Ukufika kwaKristu kuyakwenzeka ngexesha elimnyama kakhulu kwimbali yalo mhlaba. Imihla kaNowa nekaLote ibonisa imeko yehlabathi kanye phambi kokufika koNyana womntu. IZibhalo, zikhomba phambili kweli xesha, zivakalisa ukuba uSathana uya kusebenza ngamandla onke, ‘nangazo zonke iinkohliso zokungalungisa.’ 2 Thessalonika 2:9, 10. Ukusebenza kwakhe kutyhilwa ngokucacileyo bubumnyama obukhula ngokukhawuleza, ziimpazamo ezininzi, ziimfundiso ezilahlekisayo, nangokulahlekiswa kwezi ntsuku zokugqibela. Akunjalo kuphela ukuba uSathana uthimba ihlabathi, kodwa neenkohliso zakhe ziyabila phakathi kwamabandla azibiza ngegama leNkosi yethu uYesu Kristu. Ubuqhekeko obukhulu buya kukhula bube bubumnyama obunzulu njengobasezinzulwini zobusuku. Kubantu bakaThixo buya kuba bubusuku bovavanyo, ubusuku bokulila, ubusuku bentshutshiso ngenxa yenyaniso. Kodwa kuloo busuku bobumnyama ukukhanya kukaThixo kuya kukhanya.” Prophets and Kings, 716, 717.

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