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# The Book of Daniel - Number Ninety-Seven

Buk pa Daniel - Namba 97

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

Keto i tic me adek pa Elija: Yabo kit me tic pa lanabi pa medo pa Babulon me kare ma kombedi

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.

Yore adek me tic pa Eliya nyutu gin me woko pa Eliya pa cawa me agiki. Eliya nyutu ngat acel, ento bene nyutu dul me yubo pa dano. Dul me yubo pa dano ma obedo kacel ki lami Eliya, ki kwanyo gi woko ki kit kede gin ma gicako neno ma Laodicea nyutu.

> 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.

> Elija obino bot dano weng, owaco ni, “Itye nining me ibalo wiyi i kin tami aryo? Ka Ladit obedo Lubanga, luwuru en; ento ka Baal, luwuru Baal.” Dano weng pe gidwokone lok mo keken. Ci Elija owaco bot dano ni, “An—an keken—dong atye lanabi pa Ladit; ento lanabii pa Baal tye gin dichwo 450.” 1 Kings 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.

En ka i kit pa malaika me acel onyo me adek, gin ma ogamo kwede laco kwena pa cawa meno kikwanyo woko gi ki i gin matime ma kitito ki Kanisa pa Sardis onyo Kanisa pa Laodicea. Kanisa mo keken magi kitito ki penyo pa Elija, ma kwano ni: “Nining dong jo obedo ka gi oturo piny i tung i paro aryo?” Paro aryo ma gi oturo i tung iye kitito ki “poyo” pa Habakuk. Poyo pa Habakuk chapter me aryo, obedo poyo i tung i kit me timo gin ma tye kakare onyo ma pe kakare. Jo ma tye ka cawa pa poyo obino, ka i gin matime pa Millerite onyo i gin matime pa nino agiki, pe gin ngeyo ka myero gi golo piny ki i ol, ka kamano, pe gin ngeyo tung mene me ol ma myero gi gop piny iye. Erwate, pe gi dwoko lok mo keken.

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.

Rwot oketo tem i gin matime pa malaika me acel ki i gin matime pa malaika me adek, me nyutu ni tung acel pa lok me gonyo, ma kilwak ki yore me tito ngec pa Lubanga pa Protestantism ma ocako woko, onyo yore me cikke pa Miller pi poko lok pa lanen, kacel ki cikke ma Future for America oyaro, en aye kwena matir pa yien me agiki. Tem me Got Karamel, ma bino cako i kare me cik me Sande ma dong tye macok coki me bino i United States, mito ni Lubanga nyutu ngat mane obedo lami kwena ma rwate ki En, macalo ma otime ki Elija kacel i gin matime pa Millerite me 1844. Macalo ki Elija, kacel ki gi ma ne gineno ento pe gubedo ki mito yiero tung, yore me tito ne kicweyo atir, kadi bino cweyo atir, ki pimo pa lok me poro anyim ma kicamo i lwak weng.

> “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.

> Lok me bunyuto pa Danyel ki pa Yohana myero gi ngeyo. Gin ciko pire keken. Gin mi bot piny lok adier ma ngat weng myero ngeyo. Lok me bunyuto man myero ginyutu i piny. Ki tyeko pa gin i cawa me agiki man, gin biciko pire keken. 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.

Ka mac obur i piny ocamo woko rwate pa Elija, Lubanga onyuto bot jo ma neno ki mung ni Elija en latic pa Iye; ento kuno dong otyeko pi Ahab, Jezebel kacel ki lanabi pa bur mamegi. Gin man bene obedo mapwod piny ki October 22, 1844 i histori pa Millerite, kacel binen odoco mapwod piny ki cik pa Sunday ma cok bino, ma kityeko ranyiso ki October 22, 1844. Pe obedo maber ni, jo ma gibiro kuro nyaka kare meno me yero, dong obedgi ocyeko yero i but ma rac pa lok man. Yero pa lami pa Elija myero obed mapwod piny ki medo lweny kwede Ahab, Jezebel kacel ki lanabi pa bur mamegi. Ka nyutu adwogi dong otime ki mac ma ocamo woko rwate pa Elija, Elija okello lanabi pa bur i tho.

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.

Nabii macobo obedo lwak ma abicel i poropesia pa Bibul, ci ogiko tero pa en calo lwak ma abicel i kare me cik me Sande ma bino oyot, ma en aye kabedo ma Elija okwo nabii macobo. Ci kacel ka, puro me kot ma opong ducu ocako. I gin matime pa Millerite, lami-ngec ki ngec pa en gityeko nyutu keken, ki pwoyo gi ki jomoko ma, i kit man, gicako tim tic pa gi calo Protestantism ma opoto woko (ma en nabii macobo i laro pa Elija), kede bedo acel ki twero adek ma gitero piny i Armagendon. Lubanga oketo cik ni inge ceng 22 me October, 1844, dul me poropesia ma atir ma gityeko nyutu keken bi giko tic pa En i piny; ento dul man oloko pire i Laodicea, ci cok piny-piny ocweyo bedo “movement” woko, pien obedo Kanisa ma cik ogamo ne.

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.

Ka wamako gin magi me Eliya ma acel i wic wa, kombedi wabicako kwano kitek me nabi pa Eliya ma aryo pi nyutu ki yubu ngat ma obedo Eliya ma adek i kare me agiki. Yesu onyutu Yohana Batisita calo en ma otyeko lok pa nabi ma agiki i Testamente Mukato.

> 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.

> Nen, abi cwalo botu Elija janabi mapwod bino nino madit ki ma rwenyo pa Rwot; eno obidwogo cwiny pa kwaro bot lutino, ki cwiny pa lutino bot kwaro gi, ka pe abi bino akobo piny ki kwer. Malaki 4:5, 6.

Though Jesus identified John as the Elijah who was to come, John did not fully meet all the elements of the prediction of the Elijah to come, for the third and final Elijah comes before the great and dreadful day of the Lord, which is the time of the Seven Last Plagues, that conclude with the Second Coming of Christ. John was never-the-less the second Elijah, and his witness combined with the first Elijah identifies and establishes the third and final Elijah.

Kadi bed Yesu onongo onyutu Yohana ni en aye Elija ma onego obino, ento Yohana pe otyeko rwate weng ki gin weng me lapor pi Elija ma obino; pien Elija me adek, ma me agiki, obino i anyim nino madit ma pire tek pa Rwot, ma en cawa pa masira abiro me agiki, ma gutyeko ki Dwogo me Aryo pa Kristo. Ento, Yohana obedo Elija me aryo, kede lagam pa iye, ka kidoko kacel ki pa Elija ma me acaki, onyutu ki oketo but Elija me adek ma me agiki.

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.

Ka calo Elija ocake ki nyutu me acel adek pa Labi, lewic ki janabi ma pe adwogi pa Babilon manyen, macalo bene Yohana ocake ki twero pa Loma (Herod), dako ma pe maleng (Herodias) ki nyare ne (Salome). Got Karmel onyutu Okotoba 22, 1844, ma bene onyutu Cik me Ceng Abwong i Amerika me Kacel. I kare me bal madit pa Cik me Ceng Abwong, kacel me acel adek obedo.

> “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.

> Ki cik ma kiyubu me cako kit pa Paapasi, ma peko ki Cik pa Lubanga, lobo wa bi yweyo woko kwede pire keken ki bedo atir. Ka Protestantism ogudo cing pa en i woko lac madwong me ngolo cing pa twero pa Roma, ka ogudo cing i woko goro mapiny me konyo cing ki Spiritualism, bene, i lwak pa kobo pa gin adek man, lobo wa obako woko pirinsipo weng pa Konsititueshon ne calo gamente me Protestant ki me Republika, ci obedo yeko yoo me yubu bwola ki boko cwiny pa Paapasi, eka watwero ngeno ni cawa obino pi tic ma lamal pa Setan, ki ni agiki dong obino macok. 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.

I kit pa Herode, wa nongo ni, ka calo lacwak pa Roma me pagani, en aye lacwak pa ‘rwodi apar’ pa Roma me pagani; ci pien mano, en nyutu rwodi apar i Kwiny 17 ma gibiyo paco pa rwotgi bot dako me coyo pi cawa acel. Ahab onongo obedo kit ma nyutu Herode. Gi aryo onongo tye i nyom ma pe rwate ki cik. Ahab, ma obedo pa Isirayel, Cik me Isirayel okwero ne me nyomo dako ma pe dako pa Isirayel, ci Herode bene onongo otyeko kelo dako pa owadone me nyomo. Tim me coyo pa dako me coyo pa Tire ki Babulon ki rwodi me lobo kinyutu ne ki nyome ma pe rwate ki cik ma Ahab otye kwede Yezebel, ki Herode kwede Herodiya.

The confrontation at Mount Carmel with Ahab, was represented as a birthday celebration for Herod. At the Sunday law the United States ceases to be the sixth kingdom of Bible prophecy, and the ten kings become the seventh kingdom. At their birthday as the seventh kingdom, Herod in a drunken feast agrees to give up to half of his kingdom to Salome, the daughter of Herodias. The ten kings agree to give their kingdom unto the beast, and they do so for they have been deceived by the false prophet (the United States) and are spiritually “drunken”.

Medo ma time i Got Karmel ki Ahab, kityeko nyutu calo cimo cawa me nino pa Herod. I Cik me Ceng Acel, Dul me Amerika ma Kigamo pe dong bedo dola ma abicel i lok pa laco me Baibul, ki rwodi apar bedo dola ma abiro. I cawa me nino pa gi calo dola ma abiro, Herod i lugo me kikwanyo mwai ogamo me mi Salome, nyako pa Herodias, nyo oko i kar aryo pa dola pa iye. Rwodi apar ogamo me weko dola gi bot lewic, ki gicwako kamano pien gubale ki laco marac (Dul me Amerika ma Kigamo), ki tye ka kikwanyo mwai me cwiny.

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).

I Got Carmel, janabi ma pe adwogi oyubu cawa weng me temo gwenyo, ki i mere pa nino pa Herod, Salome, nyara pa Herodias, oyubu me gwenyo rwot ma ocoko ki mwenge. Ka otimo mano, nyara pa Herodias ome twero pa Ahab me kwanyo kwo pa John me Bapitiso. I cik me Sunday i United States, United States obi gwenyo lobo weng me yero cal me le ma piny weng, ma obedo piny pa rwot ma i but aryo: but acel en tic pa kanisa, but acel en tic pa gamente. Gwenyo pa United States i lobo — ma en janabi ma pe adwogi me kube me adek — kityeko nyutu con ki yubu pa janabi pa Jezebel ki nyara pa Jezebel (Salome), pien Jezebel en Katolik, ki Protestant ma otyeko weko adwogi gin nyare (macalo Salome).

Persecution begins at the soon-coming Sunday law that involves death, as represented by the second Elijah’s head being removed and placed into a basket for the papacy, represented by Herodias. At that point the deadly wound of the papacy is fully healed, she is no longer forgotten and the latter rain is poured out without measure, as the ensign of the one hundred and forty-four thousand is lifted up. At that point Islam of the third Woe strikes, and the progressive judgment of the great whore who sits upon many waters begins. Her judgment is doubled.

Kwanyo matek ocake i cik me Sande ma tye ka bino pinyre ma mede ki tho, macalo kit ma ki yaro kwede golo wi pa Eliya me aryo ci ki keto i abuga pi papasi, ma ki yaro ne calo Herodiya. I kare eni rwom ma kelo tho pa papasi ogonyo opong woko, pe dong gicweyo ne, kede koth me agiki ki yweyo labongo lim, ka bendera pa 144,000 ki cao malo. I kare eni Islam pa Woe me adek ocako goyo, ci waci ma time i kene i kene pa dako malaya madwong ma obedo i wi pi mapol ocake. Waci pa en omedo aryo.

> 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.

> An onongo awinyo dwon mukene ki polo, ma owaco ni, Wot woko ki iye, jo ami, wek pe ubede kacel ki richo ne, ka wek pe uyudo ki bal ne. Pien richo ne oromo i polo, ka Lubanga oparo tim marac ne. Dwogi ne calo en odwogo botu, ka med iye ariyo calo kit tic ne: i tyupa ma en opongo, opongi iye ariyo. Revelation 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.

Kweko pa en obedo marom aryo, pien Lubanga pe otyeko kweko ne pi nego ma otyeko timo i kare me obur, kacako ki higa 538 dok i 1798. I muhuri me abic, gin ma Papasi o neogi, ki yaro gi calo cal, gitye i piny me madabahu, gipenyo ni kare ngo ma Lubanga obikweko dako me keno pa Ruma; ci kigamo gi ni obed gi i kuyo gi nyaka kombedi ka kind aryo pa jo ma obinegi calo kit ma gi neogi opong. Ka kweko pa en obino, obedo marom aryo, pien obinego dog aryo jo pa Lubanga ma tye atir.

> 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.

> Ka o yabo kete ma abicel, aneno i piny me altar cwinygi pa jo ma ogengo pi lok pa Lubanga, ki pi lami-lok ma gi okongo; gi goyo dwon madwong, gi waco ni, “Kare mane, A Rwot, lamal ki adier, en angeo ma pe i keto cik ki i dwogo rem wa i bot jo ma bedo i piny?” Ki gimiyo gin weng lon ma oyera; ki kiwaco botgi ni, “bedgi i kuc pi kare matidi, nyaka romegi latic ki owadgi, ma binen ogengo calo gin, obed opong.” Revelation 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.

Sista White oketo lok me lajul ma kityeko gwilo gi pi Lubanga i muhuri ma abicel i kare me cik me Sande, ka jo mapat pa Lubanga kiluongo gi woko ki Babulon; ma obedo gamo me cawa me nywol pa Herode, ikare ma rwot apar gimego me miyo dukgi ma abicel aryo bot duk ma abicel adek ma obedo pa abicel aryo.

> “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.

> Ka giyabo sili me abich, Jaani ma oneno fweny oneno i piny me madabahu lwak ma giretho pi Lok pa Lubanga ki pi lagoro pa Yesu Kristo. Pire kede man obino gin ma kikobo i kapita apar aboro me Buk me Fweny, kun jo ma tye ki yie ma ber ki adier gikwongo woko ki Babilon. [Buk me Fweny 18:1-5, kiwaco woko.] Manuscript Releases, dul 20, pot 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.

Jo ma kilalo woko ki Babylon, gin dul aryo pa joma githo pi yie ma twero pa Papa oketo gi i tho, macalo ma Herodias otimo bot Elija ma aryo. Sister White bende oketo kid me loro ma abic i kare me yabo pa kid me loro ma agiki.

> “‘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.

> ‘Ka oyabo muhuri ma abic, an neno i piny pa ot me lacar winye pa gin ma giguro pi Lok pa Lubanga, ki pi lami ma gikwoko; gi yabo ki dwon madwong’, gi waco ni, “Niningi kare, A Rwot, Maleng ki Atir, pingo pe ipoyo ki idogo remo wa bot gin ma tye bedo i piny?” Ki mii gi liba matut i ngat keken [Kicwalo ni gi macce ki maleng]; ki waco botgi ni, myero cweduru pi kare matin manok, nyaka luticgi bende ki owotgi, gin ma bi guro calo kit ma giguro, obed opong’.’ [Revelation 6:9-11]. Kany ni, jami ma kicenoni bot John pe gin ma tye kombedi, ento gin ma bi time i kare me anyim.

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

> Lok me Apokarifi 8:1-4 kikwano. Manuscript Releases, dul 20, pot 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.

Lamo pa jo ma twero pa Papa okwayo ngima gi i kare me otum ki “paro” i kare me yabo pa “cing me abicaryo,” ma nyuti ni “cing me abicaryo” kibiyabo i kare me “cik pa Sunday” ma obino con, pien kany en aye ka Lubanga oparo balne.

> 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.

> An onongo awinyo dwon mukene ki polo, ma owaco ni, Wot woko ki iye, jo ami, wek pe ubede kacel ki richo ne, ka wek pe uyudo ki bal ne. Pien richo ne oromo i polo, ka Lubanga oparo tim marac ne. Dwogi ne calo en odwogo botu, ka med iye ariyo calo kit tic ne: i tyupa ma en opongo, opongi iye ariyo. Revelation 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.

Elija me acel nyuto mede ma time i tung pi 144,000 ki rwom me adek ma tero lobo i Amagedon i cawa me agiki. Elija me aryo (Joni Batisita) dwogo ki medo madit lagam pa Elija me acel, kacel (rek ikom rek) gi nyutu ki ket matek kit pa nabi pa Elija me adek ma agiki. Elija me adek tye ki calo Elija me cako (Miller) ki Elija me agiki, pien wot pa malaika me acel dwogo cime i wot pa malaika me adek.

> “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.

> Lubanga omiyo ngec me Revelation 14 kabedo gi i rek me nyutu pa laporofeta, kede ticgi pe obiro giko nyaka agiki me gin ma otimore i piny man. Ngec pa malaika ma acel ki ma aryo tede gin ada pi kare man, kede myero gidhi nyime kacel ki man ma bino anyim. 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.

Elija ma adek tye ki kite me Alfa ki Omega, pien nyutu ni en obedo Elija me cako ki me giko. Elija ma acel ki Elija ma agiki gi nyutu muvimenti pa malaika ma acel onyo ma adek i Kit me Revelation apar angwen.

> “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.

> Tic pa Yowani Batisita, kede tic pa jo ma i kare me agiki cako wot i Lamo kede i Twero pa Elija me koyo cwiny pa jo ki i cwinya ma obur, pire tek gin rwate i gin mapol. Tic mamege obedo kit pa tic ma myero otim i cawa man. Krisito obino marom me aryo me yubu piny i twero ma ler. Lacoo pa Lubanga ma gitalo ngec me ciko ma agiki ma myero gimi bot piny, myero gicwalo yo pi bino pa Krisito ma aryo, macalo Yowani ocwalo yo pi bino mamege ma acel. I tic man me cwalo yo, ‘bugoro weng kibolo malo, got weng gibweyo piny; gin ma cobo gibed oyoto, ki kama ma rombo gibed mot,’ pien gin ma otime con bitime doki, kede dok ‘dit pa Rwot kibanyutu, lacic weng gunyute kacel; pien tung pa Rwot owaco ne.’ 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.

Keto me adek pa Elija tye ka nyutu lok me mede ma tye ikin Elija kacel ki dul ma kube kwede, ki lwak me adek pa Babulon me kombedi. Obedo kube tutwal ki keto me adek pa lakwena ma tye ka cweyo yo pi Lakwena me Kwer; ento rek eno tye ka nyutu tweko me iye pa dul ki lakwena. I keto me adek aryo weng, rwate me adek ma me agiki pa lakwena ki pa dul nyutu kwede Alfa ki Omega: Alfa nyuto rwate me cako, Omega nyuto rwate me tyeko.

The third and final Elijah represents the movement of the third angel, which is the movement of the one hundred and forty-four thousand, who will be lifted up as an ensign to call the great multitude out of Babylon when the hour of the great earthquake of Revelation eleven arrives. Before that hour, the messenger and the movement will be identified in contrast with the counterfeit movement that presents a counterfeit latter rain message of peace and safety.

Eliya ma adek kede ma agiki obedo calo harakati pa malaika ma adek, ma en harakati pa 144,000, ma gibigero malo calo bendera me kwayo lwak madit woko ki Babulon ka kare me tetemeko me piny madit me Revelation 11 obino. Mapwod kare meno pe obino, ngat ma kelo kwena ki harakati eno gibinongo maber i rwate ki harakati me apoya ma yubo kwena marac me ‘latter rain’ me kuc ki bedo maber.

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.

Yubu bot lok ma atir ki lok ma pe atir, kacel ki bot lami lok ma atir ki ma pe atir, obedo me nyutu gi kun opongo pa lok en. Coc mag eni ocako i agiki me dwe July, 2023, ki mapwod pe obedo i massacre me October 7; ento coc mag eni dong kityeko nyutu ni lok me kot me agiki ma atir nyutu ni Islam obedo me Woe ma adek, kede ni lok en ocako i dwe September 11, 2001. Coc mag eni bene onongo kityeko nyutu ni ruro pa pinye ma ocako i cawa meno, kaka inspiration owaco, obedo calo nyako matye ka yubo; ka pien, ruro ki peko ma bi kelo i piny bi mede dongo malo malo, oko i kare me giko pa probation.

We will continue the study in our next article.

Wa bi medo kwano i coc wa ma bino.

> “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.’

> Kace onongo jo pa Lubanga tye ki ngec pa golo piny ma tye ka bino ikom kabedo madongo mapol, ma kombedi dong gilekore weng bot yweyo kidi! Ento jo mapol ma myero gilimo lok me ada, gitye ka yubu ki tero bal i owadogi. Ka twero pa Lubanga me dwoko cwiny obino ikom wic pa dano, bino bedo aloka ma yero atir. Dano pe bin bedo ki mit me yubu ki kwanyo piny. Pe gubed i kama me gengo can me nyuto bot lobo. Nyutu balgi, yubu gi, bi juko. Teko pa Lanen tye ka coko lweny. Lweny ma tek tye anyim wa. Piruru kacel, owadwa ki mitu, piruru kacel. Yume ki Kristo. ‘Pe uwaco ni, “Kacel me luloc!”; pe ubwolo calo ma gi bwolo, pe udugu. Pakwuru Rwot pa jolweny weng; wek en obed bwoli mamegi, ki wek en obed itwal mamegi. En binyomo ot me kuc; ento binyomo kidi me pot-gi ki laki me orumo i ot aryo pa Isirayel, gin ki lac pi jo ma bedo i Yerusalem. Jo mapol iyie gipoto, girobo, gipap, gikweyo i lac, gikano.’

> “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.

> Piny obedo tiyata. Latic me tiyata, jo ma tye iye, tye ka yubu ticegi me timo i diraama madit ma agiki. Lubanga pe dong nen. I bot jo mapol me dano, pe tye rwate; ka keken ka gi rwato pire kene me pwoyo pango me cwinygi keken. Lubanga tye ka nen. Pango pa En ikom jo pa En ma giwero obi pwoyo. Piny pe kicwalo i lwete pa dano; ento Lubanga tye ka weko jami me ruk-ruok ki pe-kwec me bedo ki twero pi kare manok. Twero ma ki piny tye ka katic me kelo siin madit ma agiki i diraama,—Satan obino calo Kirisito, ki katic ki bwongo weng me pe-kica i bot jo ma gibedo ka rwat-pire-kene i dul me mwoc. Jogi ma gimiyo cwinygi i mito me rwato-pire-kene tye ka pwoyo pango pa ladok. Adwogi obi lubo lamone.

> “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.

> Golo cik dong odonyo macego i cing. Piny opong ki rukruok, ki luor madit obi i wi dano i cawa manok. Agiki tye macego tutwal. Wan ma wa ngene adiera myero wa yubu wa pi gin ma obi pobore i piny i cawa manok calo lapolo cwinya madit ma cwaho tutwal. Review and Herald, September 10, 1903.

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