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# The Book of Daniel - Number Ninety-Six

Kitabu cha Danieli - Nambari Tisini na Sita

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

Matumizi Matatu ya Unabii: Kufungua Mfumo wa Kinabii kwa Ajili ya Nyakati za Mwisho

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.

Mfumo wa ujumbe wa kinabii wa William Miller ulikuwa nguvu mbili za kuleta ukiwa: upagani ukifuatiwa na upapa; na mfumo wa ujumbe wa kinabii wa Future for America ni nguvu tatu za kuleta ukiwa: upagani, ukifuatiwa na upapa, kisha ukifuatiwa na Uprotestanti uliopotoka, lakini zote zikiwa kwa wakati mmoja mwishoni. Ufunguo wa msingi wa kinabii kwa uelewa wa kinabii wa Miller ulikuwa kwamba “kila siku” katika kitabu cha Danieli ni ishara ya upagani, kwani ufafanuzi huo uliweka uhusiano wa nguvu hizo mbili za kuleta ukiwa ambazo zikawa mfumo wa uelewa wake wa kinabii. Ufunguo wa msingi wa kinabii kwa uelewa wa kinabii wa Future for America pia ni kwamba “kila siku” katika kitabu cha Danieli ni ishara ya upagani, kwa kuwa utimizaji wa kihistoria wa upagani uliweka mfululizo wa matukio katika Danieli sura ya kumi na moja, aya ya arobaini na aya ya arobaini na moja, ambao ukawa mfumo 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.”

Kama ilivyo kawaida kwa nuru mpya, maendeleo ya kweli iliyofunguliwa mwaka 1989 wakati wa kuanguka kwa Umoja wa Kisovyeti yalipigiwa vita na sauti nyingi mbalimbali. Upinzani dhidi ya kweli mara zote ulisababisha ufahamu ulio wazi zaidi wa kweli. Katika mabishano ya awali dhidi ya kweli iliyomo katika mistari sita ya mwisho ya Danieli sura ya kumi na moja, kanuni kadhaa za kinabii zilizoko katika Biblia zilitambuliwa kama uthibitisho muhimu wa kuunga mkono kuongezeka kwa maarifa kulikotokea wakati kitabu cha Danieli kilipofunguliwa mwaka 1989. Kwa sasa tunazingatia mojawapo ya kanuni hizo, ambayo tunaiita “matumizi mara tatu ya unabii.”

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.

Tulianza kwa kuangalia matumizi mawili ya mara tatu ambayo katika kiwango kimoja ni mstari uleule, lakini katika kiwango kingine ni tofauti. Madhihirisho mawili ya kwanza ya Roma (ya kipagani na ya kipapa), yanaanzisha udhihirisho wa tatu wa Roma ya Kisasa. Madhihirisho mawili ya kwanza ya Babeli (Babel na Babylon), yalithibitisha udhihirisho wa tatu wa Babeli ya Kisasa. Roma ya Kisasa ni mnyama wa Ufunuo kumi na saba ambaye Babeli ya Kisasa anampanda na kumtawala. Wawili hao ni tofauti kama vile koboi alivyo tofauti na farasi wake, lakini pia hufanya uzinzi wa kiroho wao kwa wao, hivyo katika kiwango hicho ni kitu kimoja. Kuna matumizi mengine mawili ya mara tatu ya unabii ambayo yana uhusiano unaofanana.

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.

Madhihirisho mawili ya kwanza ya Eliya (Eliya na Yohana Mbatizaji), yanaweka msingi wa Eliya wa tatu wa siku za mwisho. Pamoja na hilo, wajumbe wawili wa kwanza wanaoandaa njia kwa Mjumbe wa Agano (Yohana Mbatizaji na William Miller), wanaweka msingi wa mjumbe anayeandaa njia kwa Mjumbe wa Agano katika siku za mwisho. Kuna mambo matatu muhimu ya kutambua kuhusu mistari hii miwili ya matumizi mara tatu ya unabii.

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.

Jambo la kwanza ni kwamba wawakilishi halisi wa kihistoria wa mistari miwili ya matumizi mara tatu ya unabii kimsingi ni wahusika wale wale wa kihistoria, lakini madhumuni yao katika mawakilisho hayo mawili ni tofauti bayana. Jambo la pili ni kutambua ni nini tofauti iliyopo kati ya matumizi hayo mawili ya mara tatu ya unabii yanayohusiana kwa karibu. Tofauti hiyo ni kwamba Eliya anawakilisha kazi ya nje katika siku za mwisho, na mjumbe anayeandaa njia kwa Mjumbe wa Agano, anawakilisha kazi ya ndani katika siku za mwisho.

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.

Hoja ya tatu ya kuzingatia ni kwamba Yesu, kama Alfa na Omega, anamtambua Eliya wa tatu, na pia mjumbe wa tatu anayeandaa njia, kwa kuwahusianisha na mjumbe wa kwanza na wa mwisho wa Eliya, na mjumbe wa kwanza na wa mwisho anayeandaa njia kwa ajili ya Mjumbe wa Agano. Mjumbe wa Eliya wa malaika wa kwanza na mjumbe wa Eliya wa malaika wa tatu wanaunda utimilifu wa tatu wa Eliya, na mjumbe anayeandaa njia anaonyeshwa kama mjumbe wa harakati za malaika wa kwanza na wa tatu.

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.

Nabii Eliya anatoa kielelezo cha makabiliano ya siku za mwisho kati ya watu wa Mungu na muungano wa mara tatu wa Roma ya Kisasa, katika makabiliano ya Mlima Karmeli.

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.

Mlima Karmeli uko kaskazini mwa Israeli, karibu na pwani ya Bahari ya Mediterania. Unaelekea takriban kutoka kaskazini-magharibi hadi kusini-mashariki na kuunda tuta mashuhuri linaloenea kwa urefu wa takriban maili 39 (kilomita 63). Bonde la Megido, linalojulikana pia kama Bonde la Yezreeli, liko kusini-mashariki mwa Mlima Karmeli. Mlima Karmeli na Bonde la Megido viko karibu kiasi kwa umbali. Umbali kati yao, kwa mstari wa moja kwa moja (kama ndege anaruka), ni takriban maili 20 hadi 25 (kilomita 32 hadi 40). Magharibi mwa Mlima Karmeli kuna Bahari ya Mediterania, na mashariki mwa Bonde la Megido na Bonde la Yezreeli kuna Ziwa la Galilaya, linalojulikana pia kama Ziwa Tiberia au Ziwa Kinereti.

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

Katika Ufunuo, vita ya Armagedoni inatambulisha Bonde la Megido, na uvuvio haukutaka wanafunzi wa unabii waamini kwamba kitabu cha Ufunuo kilikuwa kinawasilisha ujumbe wake kwa maana halisi; kwa hiyo, kilipokitambulisha Armagedoni (Megido) kama Armagedoni kilitumia neno "har," ambalo maana yake ni mlima, ili kuweka wazi kwamba vita hiyo ilikuwa uwakilishi wa kiroho wa vita ya mwisho ambayo joka, mnyama na nabii wa uongo wanaiongoza dunia kuiendea.

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.

Kwa kuitaja Megido kuwa Harmagedoni, Yohana alihakikisha kwamba Harmagedoni lisiwe likafahamiwa kama eneo halisi la kijiografia, kwa maana Megido ni bonde wala haina milima. Karibu hapo kuna Mlima Karmeli ambako Eliya alikabiliana na Ahabu na manabii wa Yezebeli; hivyo, Megido na Mlima Karmeli vyote ni vielelezo vya vita vya mwisho vya Harmagedoni.

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.

Kama ungechora pembetatu kwa kuchukua Yerusalemu, Mlima Karmeli, na Bonde la Megido, Yerusalemu ingekuwa pembe ya kusini mashariki ya pembetatu hiyo, na Mlima Karmeli ukiwa kaskazini magharibi na Bonde la Megido kaskazini mashariki. Eneo linalowakilisha kwa ishara vita vya Armagedoni limepakana na bahari mbili, na mfalme wa kaskazini (kahaba wa Babeli ya Kisasa) anafikia mwisho wake kati ya bahari hizo na mlima mtakatifu mtukufu. Na wakati huo kipindi cha majaribio ya binadamu kinamalizika.

> 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.

> Lakini habari kutoka mashariki na kutoka kaskazini zitamtia wasiwasi; kwa hiyo atatoka kwa ghadhabu kuu ili kuharibu, na kuwaangamiza kabisa wengi. Naye atasimamisha hema za makao yake ya kifalme kati ya bahari, katika mlima mtakatifu wa utukufu; lakini atafikia mwisho wake, na hakuna atakayemsaidia. Na wakati huo Mikaeli atasimama, yule mkuu mkubwa anayesimama kwa ajili ya wana wa watu wako; na kutakuwa wakati wa taabu, kama ambayo haijawahi kuwapo tangu kulipokuwapo taifa hata wakati huo; na wakati huo watu wako wataokolewa, kila mmoja atakayepatikana ameandikwa katika kitabu. Danieli 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.

Matumizi mara tatu ya Eliya yanawakilisha makabiliano ya nje ya watu wa Mungu na mfalme wa kaskazini, ambaye ndiye kichwa cha muungano wa mara tatu wa joka, mnyama na nabii wa uongo unaouongoza ulimwengu hadi Harmagedoni. Maadui watatu wa Eliya waliokuwa kielelezo cha muungano huo wa mara tatu walikuwa Ahabu, aliyekuwa mfalme wa makabila kumi ya kaskazini, akiwekilesha wafalme kumi wa Ufunuo kumi na saba, wanaozini na kahaba wa Babeli, na wanaokubaliana kumpa kahaba huyo ufalme wao kwa "saa moja", ambayo ndiyo "saa" ya mgogoro 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.

Mgogoro wa sheria ya Jumapili unaanza na sheria ya Jumapili inayokuja hivi karibuni nchini Marekani na huishia Mikaeli anaposimama. Sheria hiyo ya Jumapili itakapowasili, sauti ya pili ya Ufunuo sura ya kumi na nane inaita kundi lingine la Mungu litoke Babeli. Kipindi cha wakati kuanzia mwito wa kutoka Babeli hadi kufungwa kwa rehema ndicho kipindi cha hukumu ya kahaba wa Babeli. Pia ndicho kipindi ambacho Roho Mtakatifu anamiminwa bila kipimo. Ni ile “saa” ambayo wafalme kumi wanakubaliana kutawala pamoja na kahaba wa Tiro, ambaye hasahauliki tena. Ni ile “saa” ya “tetemeko” kuu la Ufunuo sura ya kumi na moja, wakati mia na arobaini na nne elfu wanainuliwa kama bendera.

> 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 wafalme wa nchi, waliotenda uasherati naye na kuishi kwa anasa pamoja naye, watamlilia na kuomboleza juu yake, waonapo moshi wa kuungua kwake, wakisimama mbali kwa hofu ya mateso yake, wakisema, Ole, ole, mji ule mkuu, Babeli, mji ule wenye nguvu! kwa maana katika saa moja hukumu yako imekuja. Ufunuo 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.”

Kama vile Yohana alivyotambua Megido kuwa mlima ("har") wa Megido ili kubainisha ukweli wa kiroho na si wa kihalisi, hukumu ya kahaba wa Babeli na wa Tiro inatajwa kutokea wakati wa "saa" na pia katika "siku".

> 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.

> Kwa sababu hiyo mapigo yake yatamjia katika siku moja, mauti, na maombolezo, na njaa; naye atateketezwa kabisa kwa moto; kwa kuwa Bwana Mungu amhukumuye ni mwenye nguvu. Ufunuo 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.

Baada ya Oktoba 22, 1844, wakati wa kinabii haupaswi tena kutumiwa kiunabii, na hivyo hukumu ya mamlaka ya kipapa inaonyeshwa kuwa inatokea katika “saa,” na pia katika “siku.” “Saa” ya hukumu yake ni kipindi cha kinabii kuanzia sheria ya Jumapili nchini Marekani hadi kufungwa kwa mlango wa rehema. Ni muhimu kuutambua kipindi hiki tunapomzingatia Eliya wa siku za mwisho, maana pambano la Eliya kwenye Mlima Karmeli hufuata mtihani wa ndani wa watu wa Mungu wa siku za mwisho, na kipindi cha kujaribiwa kwa kanisa na kwa dunia kina mwanzo na mwisho uleule wa kinabii.

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.

Sauti mbili za Ufunuo sura ya kumi na nane zinawakilisha miito miwili tofauti kwa makanisa mawili. Kanisa la kwanza ni wale laki moja na arobaini na nne elfu wa Ufunuo sura ya saba, na kanisa la pili linaloitwa ni mkutano mkubwa wa Ufunuo sura ya saba. Mwito kwa wale laki moja na arobaini na nne elfu hutolewa wakati Roho Mtakatifu anapomiminwa kwa kipimo, na mwito kwa ule mkutano mkubwa hutolewa wakati Roho Mtakatifu anapomiminwa bila kipimo.

> “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).

> Nabii anasema, "Niliona malaika mwingine akishuka kutoka mbinguni, akiwa na nguvu kuu; na nchi ikang'aa kwa utukufu wake. Naye akalia kwa sauti kuu sana, akisema, Babeli ile kuu imeanguka, imeanguka, naye amekuwa makao ya mashetani" (Ufunuo 18:1, 2). Huu ndio ujumbe uleule uliotolewa na malaika wa pili. Babeli imeanguka, "kwa sababu amewanywesha mataifa yote mvinyo wa ghadhabu ya uasherati wake" (Ufunuo 14:8). Ni mvinyo gani huo? - Mafundisho yake ya uongo. Ameupatia ulimwengu sabato ya uongo badala ya Sabato ya amri ya nne, na amerudia uongo ambao Shetani alimwambia Hawa mara ya kwanza Edeni - kutokufa kiasili kwa roho. Makosa mengi yanayofanana ameyasambaza kote kote, "akifundisha mafundisho yaliyo maagizo ya wanadamu" (Mathayo 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.

> Alipoanza Yesu huduma Yake ya hadharani, Alikisafisha Hekalu kutokana na unajisi wa kukufuru. Miongoni mwa matendo ya mwisho ya huduma Yake, moja lilikuwa kusafisha Hekalu kwa mara ya pili. Vivyo hivyo, katika kazi ya mwisho ya kutoa onyo kwa ulimwengu, miito miwili tofauti hutolewa kwa makanisa. Ujumbe wa malaika wa pili ni, ‘Babeli imeanguka, imeanguka, mji ule mkuu, kwa sababu amewafanya mataifa yote kunywa mvinyo wa ghadhabu ya uasherati wake’ (Ufunuo 14:8). Na katika kilio kikuu cha ujumbe wa malaika wa tatu sauti inasikika kutoka mbinguni ikisema, ‘Tokeni ndani yake, watu wangu, msishiriki dhambi zake, wala msipokee mapigo yake. Kwa maana dhambi zake zimefika hata mbinguni, na Mungu amekumbuka maovu yake’ (Ufunuo 18:4, 5). Ujumbe Teule, kitabu cha 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 katika utimilifu wa Ufunuo sura ya kumi na nane, wakati majengo makubwa ya Jiji la New York yaliangushwa tarehe 11 Septemba 2001, kwa kuwasili kwa “upepo wa mashariki” wa Uislamu. Kisha akapaza sauti kwa nguvu kuu, akisema, “Babeli ile kuu imeanguka, imeanguka, na imekuwa makao ya mashetani.” Na kisha katika aya ya nne sauti nyingine “inasikika kutoka mbinguni ikisema, ‘Tokeni kwake, watu wangu.’” Sauti hizo mbili ni “miito miwili tofauti iliyotolewa kwa makanisa.” Makanisa mawili tofauti ya Mungu katika siku za mwisho yanatambuliwa kama mia moja arobaini na nne elfu na umati mkubwa.

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).

Kipindi cha majaribu cha wale elfu mia arobaini na nne kinaanza na Uislamu wa Ole la tatu, unaotambuliwa na Isaya kama “siku ya upepo wa mashariki.” Kipindi hicho cha majaribu kinamalizika na sheria ya Jumapili inayokuja hivi karibuni nchini Marekani na utekelezaji wa alama ya mnyama. Mnyama huyo ni mfalme bandia wa kaskazini, kichwa cha Babeli ya kisasa. Babeli ni simba katika sura ya saba ya Danieli, na yule nabii asiye mtiifu kutoka Yuda, anayewakilisha Uadventista wa Laodikia, hufa katika kipindi kinachoanza na “punda” wa Uislamu (11 Septemba 2001) na kuishia kwa “simba” (Babeli ya kisasa).

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”.

Katika kipindi cha wakati kinachoonyeshwa kama "kaburi" la nabii mkaidi wa Uadventista wa Laodikia, mvua ya mwisho inatolewa kwa kipimo, huku mwito mahsusi ukitolewa kwa kanisa la wale laki moja na arobaini na nne elfu. Wakati kipindi hicho kinapomalizika, katika "saa" ya "tetemeko kuu la ardhi", linalowakilisha sheria ya Jumapili nchini Marekani; kipindi cha sauti ya pili ya Ufunuo kumi na nane, kinafika pamoja na utekelezaji wa chapa ya mnyama, ambayo ni chapa ya mfalme wa kaskazini. Wakati huohuo, Uislamu wa Ole la tatu unatumika kuleta hukumu inayoendelea na kuongezeka kwa hatua juu ya ulimwengu ulioasi. Ujumbe unaotangazwa na "bendera" ya wale laki moja na arobaini na nne elfu wakati wa mwito huo wa pili mahsusi kwa kanisa la "umati mkubwa" hutambua "chapa" ya "mfalme wa kaskazini", na jukumu la Uislamu wa Ole la tatu, linalowakilishwa kama "wana wa mashariki".

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.

Ujumbe unaoukasirisha mamlaka ya kipapa katika mstari wa arobaini na nne wa sura ya kumi na moja ya Danieli, na ujumbe unaoanzisha umwagaji damu wa mwisho wa kipapa, unawakilishwa kama “habari kutoka mashariki” (Uislamu) na “kaskazini” (alama ya mnyama). Katika kipindi hicho, kama ilivyokuwa katika kipindi kilichotangulia, Uislamu wa “upepo wa mashariki” unaleta hukumu juu ya Marekani ili kuanzisha kipindi hicho, na kipindi hicho kinamalizika wakati mfalme wa kaskazini anapofikia mwisho wake, “kati ya bahari na mlima mtakatifu mtukufu”, katika bonde la Megido na Mlima Karmeli.

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”.

Kipindi cha hukumu cha Babeli ya kisasa, kinachowakilisha kitanda chake cha mauti (kaburi), huanza kwa ishara ya mashariki na kuishia kwa ishara ya kaskazini, kama vile kitanda cha mauti cha nabii asiyetii wa Laodikia kilivyoishia katika mwito wa kwanza ulio dhahiri kwa makanisa. Kaburi (kitanda cha mauti) ambamo wote wawili, nabii mwongo wa Betheli na nabii asiyetii wa Yuda, wamezikwa, kinawakilishwa kati ya "punda" na "simba".

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

Eliya anawakilisha watu wa Mungu wa siku za mwisho waliokabiliwa na adui wa mara tatu, yaani Ahabu, Yezebeli na manabii wa Yezebeli. Yezebeli ni ishara ya mamlaka ya kipapa katika kanisa la nne la Thiatira, na manabii wake huko Karmeli waliwakilishwa na manabii wa Baali na makuhani wa Ashera. Baali anawakilisha mungu wa kiume na makuhani wa Ashera waliwakilisha Ashtorethi, mungu wa kike; hivyo manabii wa uongo wa Yezebeli walikuwa wa kiume na wa kike, wakiwakilisha muungano wa Kanisa na Serikali unaowakilishwa na sanamu ya mnyama katika kitabu cha Ufunuo.

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

Ni Marekani ndiyo inayoinua kwanza sanamu ya mnyama nchini Marekani na baadaye duniani, na ni Marekani ndiyo nabii wa uongo wa muungano wa mara tatu. Ahabu, mfalme wa makabila kumi, anawakilisha wafalme kumi wa Ufunuo kumi na saba, yaani joka, na Yezebeli ndiye mnyama. Eliya alikuwa akikabiliana na muungano wa mara tatu wa Babeli ya Kisasa, katika Mlima Karmeli, ambako kahaba wa Babeli anafikia mwisho wake bila mtu wa kumsaidia. Matumizi ya mara tatu ya Eliya yanawakilisha makabiliano ya nje yanayoletwa dhidi ya watu wa Mungu wa siku za mwisho, na Eliya anawakilisha nabii aliye katika makabiliano ya moja kwa moja na zile nguvu tatu.

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.

Kipengele muhimu cha simulizi la Eliya ni “mvua”, ambayo inawakilisha mvua ya mwisho inayomiminwa katika historia ya makabiliano hayo. Kuelekea makabiliano katika Mlima Karmeli, Eliya alitangaza wazi kwamba hakutakuwa na mvua, isipokuwa kwa neno lake. Kipindi kinachoelekea kwenye “saa” ya hukumu ya Yezebeli ndicho kipindi kinachowakilishwa na “sauti” ya kwanza mahsusi iliyotolewa kwa makanisa. “Sauti” hiyo ilifika mnamo Septemba 11, 2001, na katika kipindi hicho “mvua” ilikuwa inapimwa tu, na katika kipindi hicho kulikuwa na mafundisho mawili yanayoshindana ya mvua ya mwisho yaliyohusishwa na mjadala wa Habakuki. Moja lilikuwa fundisho bandia la kulilia Tamuzu, lililowakilisha ujumbe wa “amani na usalama”, na lingine lilikuwa fundisho la kweli la Ole la tatu la Uislamu.

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 mwisho" ulitegemea jukumu la Uislamu katika Ole wa Tatu. Ujumbe huo ulianzia katika chanzo kimoja (ambacho kilikuwa Future for America), na kulikuwa na mapambano ya kuwania ukuu kati ya ujumbe huo na mwingine 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.

> Unabii wa Danieli na wa Yohana unapaswa kueleweka. Unatafsiriana. Unaupa ulimwengu ukweli ambao kila mtu anapaswa kuelewa. Unabii huu unapaswa kuwa ushuhuda ulimwenguni. Kwa kutimia kwake katika siku hizi za mwisho, utajieleza. Mkusanyo wa Kress, 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.

Utimilifu wa kwanza wa Eliya katika matumizi mara tatu ya Eliya, unathibitishwa na Eliya wa pili, ambaye Yesu alimtambua kuwa Yohana Mbatizaji. Kwa pamoja, mashahidi hao wawili wanaanzisha Eliya wa tatu.

> 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.

> Nao walipoondoka, Yesu akaanza kuwaambia makutano habari za Yohana: Mlitoka kwenda nyikani kuona nini? Mwanzi unaotikiswa na upepo? Lakini mlitoka kwenda kuona nini? Mtu aliyevaa mavazi laini? Tazameni, wale wavaliao mavazi laini wako katika majumba ya wafalme. Lakini mlitoka kwenda kuona nini? Nabii? Naam, nawaambia, tena zaidi ya nabii. Maana huyu ndiye yule aliyeandikwa: Tazama, namtuma mjumbe wangu mbele yako, atakayekuandalia njia yako. Amini nawaambia, miongoni mwa waliozaliwa na wanawake hakutokea aliye mkuu kuliko Yohana Mbatizaji; lakini aliye mdogo kabisa katika Ufalme wa mbinguni ni mkuu kuliko yeye. Na tangu siku za Yohana Mbatizaji hadi sasa Ufalme wa mbinguni unatwaliwa kwa nguvu, nao wenye nguvu wanautwaa kwa nguvu. Kwa maana manabii wote pamoja na torati walitabiri hata Yohana. Na mkipenda kuukubali, huyu ndiye Eliya aliyepasa kuja. Mwenye masikio ya kusikia, na asikie. Mathayo 11:7-15.

We will continue this study in the next article.

Tutaendelea na utafiti huu katika makala ijayo.

> “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.

> Leo, kwa roho na nguvu za Eliya na za Yohana Mbatizaji, wajumbe walioteuliwa na Mungu wanatoa mwito kwa ulimwengu unaokabiliwa na hukumu kuzingatia matukio makubwa na mazito yanayokaribia kutokea, kuhusiana na saa za mwisho za rehema na kuonekana kwa Kristo Yesu akiwa Mfalme wa wafalme na Bwana wa mabwana. Hivi karibuni kila mtu atahukumiwa kwa matendo yaliyotendwa katika mwili. Saa ya hukumu ya Mungu imefika, na juu ya washiriki wa kanisa lake duniani umewekwa wajibu mzito wa kuwaonya wale wanaosimama kana kwamba wako kwenye ukingo wa maangamizi ya milele. Kwa kila mwanadamu katika ulimwengu mpana atakayetia maanani, lazima ziwekwe wazi kanuni zinazohusika katika pambano kuu linaloendelea, kanuni ambazo hatima za wanadamu wote zinategemea.

> “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.

> Katika saa hizi za mwisho za kipindi cha rehema kwa wana wa wanadamu, wakati ambapo hatima ya kila nafsi itaamuliwa milele hivi karibuni, Bwana wa mbingu na dunia anatarajia kanisa lake kuamka na kuchukua hatua kuliko wakati wowote uliopita. Wale ambao wamewekwa huru katika Kristo kupitia maarifa ya kweli ya thamani, wanachukuliwa na Bwana Yesu kuwa wateule wake, waliopendelewa kuliko watu wengine wote juu ya uso wa dunia; naye anawategemea wadhihirishe sifa za yeye aliyewaita kutoka gizani hadi katika nuru ya ajabu. Baraka ambazo zimetolewa kwa ukarimu hivyo zinapaswa kushirikiwa na wengine. Habari njema za wokovu zinapaswa kufika kwa kila taifa, kabila, lugha, na jamaa.

> “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.

> Katika maono ya manabii wa zamani, Bwana wa utukufu alionyeshwa kama akilitunukia kanisa Lake nuru ya pekee katika siku za giza na kutokuamini zilizotangulia kuja Kwake kwa pili. Kama Jua la Haki, alikuwa atachomoza juu ya kanisa Lake, 'akiwa na uponyaji katika mabawa Yake.' Malaki 4:2. Na kutoka kwa kila mwanafunzi wa kweli kungeenea mvuto wa uzima, ujasiri, msaada, na uponyaji wa kweli.

> “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.

> "Ujio wa Kristo utafanyika katika kipindi cha giza kuu zaidi katika historia ya dunia hii. Siku za Noa na za Lutu zinaonyesha hali ya ulimwengu kabla tu ya kuja kwa Mwana wa Adamu. Maandiko, yakielekeza mbele hadi wakati huu, yanatangaza kwamba Shetani atafanya kazi kwa uweza wote na 'kwa madanganyo yote ya udhalimu.' 2 Wathesalonike 2:9, 10. Utendaji wake umefunuliwa waziwazi na giza linaloongezeka kwa kasi, makosa mengi mno, uzushi, na udanganyifu wa siku hizi za mwisho. Siyo tu kwamba Shetani anaiteka dunia, bali udanganyifu wake unachachua makanisa yanayodai kuwa ya Bwana wetu Yesu Kristo. Uasi mkuu utakua na kuwa giza nene kama la usiku wa manane. Kwa watu wa Mungu itakuwa usiku wa majaribu, usiku wa kilio, usiku wa mateso kwa ajili ya kweli. Lakini kutoka katika usiku huo wa giza, nuru ya Mungu itaangaza." Manabii na Wafalme, 716, 717.

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