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# The Book of Daniel - Number Ninety-Seven

Ekitabo kya Danyeri - Ennamba amakumi mwenda mu musanvu

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

Okukozesebwa emirundi esatu kwa Eriya: Okubikkula enkola z'obunnabbi ezikwata ku kusoomoza kwa Babulooni ow'olwaleero

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.

Enkozesa ya Eriya emirundi esatu eraga ebitundu ebirabika eby'ebweru eby'Eriya ow'ennaku ez'enkomerero. Eriya ayimirira omusajja omu, naye era ayimirira ekibiina ky'abantu. Ekibiina ky'abantu abegatta ku mubaka Eriya baggibwa mu mbeera n'obulamu obuyimiririrwa Laodikya.

> 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.

> Awo Eriya n’ajja eri abantu bonna, n’agamba nti, Munaazengereza okutuusa ddi wakati w’ebirowoozo ebiri? Mukama bw’aba Katonda, mumugoberere; naye Baali bw’aba Katonda, mumugoberere. Abantu ne batamuddamu kigambo na kimu. Awo Eriya n’agamba abantu nti, Nze, era nze nzekka, nsigadde nnabbi wa Mukama; naye bannabbi ba Baali bali abasaajja ebikumi bina n’amakumi ataano. 1 Bassekabaka 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.

Obanga mu kutambuza obubaka bw’omulayika ow’olubereberye oba ow’okusatu, abo abaagattika wamu n’omubaka w’ekiseera ekyo baava mu byafaayo ebyakiikirirwa ekkanisa eya Sardisi oba ekkanisa eya Lawodikiya. Ekkanisa yonna ku zombi ekiikirirwa mu kibuzo kya Eriya ekikwata ku nti, munaamalayo ddi nga mwesittala wakati w’ebirowoozo bibiri? Ebirowoozo ebyo bibiri bikiikirirwa “empaka” za Abakkuki. “Empaka” ez’omu Abakkuki essuula ey’okubiri ze mpaka wakati w’enkola entuufu oba enkola etatufu. Abantu abaliwo ekiseera empaka bwe zituka, oba mu byafaayo by’Abamillerayiti oba abo abali mu byafaayo by’enkomerero, tebakkasasiddwa nti balina okulonda ludda; era ne bwe baba balondawo, tebamanyi ludda ki lwe balina okulondako. Noolwekyo tebagamba na kigambo.

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.

Mukama yateekawo ekigezo mu byafaayo bya Malayika asooka n’ebyafaayo bya Malayika ow’okusatu, ekiryoleka oba oludda olumu olw’empaka, oluyimiririddwa enkola y’eby’eddiini ey’ObuProtestanti obuwedde okuva ku mazima, oba enkola y’amateeka ga Miller ag’okutaputa obunnabbi, nga mw’otwaliddeko amateeka agakkiriziddwa Future for America, ye yali ddala obubaka bw’enkuba ey’enkomerero. Ekigezo eky’Ensozi Karameri ekinaatandika ku tteeka ery’okukuuma Sande erinaatera okuleetebwa mu United States eza Amerika kikwetaagisa nti Katonda alage ani omubaka amumiririra, nga bwe yakola ne Eriya era mu byafaayo bya Abamiller mu 1844. Nga bwe kyali eri Eriya, n’abo abaali batunuulira naye ne batayagala kuteeka oludda, enkola eno yakkakasibwa era ejja kukakasibwa mu kutuukirira kw’ebyayogerwa mu lwatu.

> “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.

> Obunnabbi bwa Danyeri ne bwa Yokaana busaanidde okutegeerwa. Obunnabbi buno bubiri buyambagana okunnyonnyola. Buwa ensi amazima ge buli muntu asaanidde okutegeera. Obunnabbi buno busaanidde okubeera ng’obujulizi mu nsi. Olw’okutuukirizibwa kwabwo mu nnaku zino ez’enkomerero, bujja okunnyonnyola bwe bwenyini. 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.

Omuliro bwe gwava mu ggulu ne gulyawo ekiweebwayo kya Eriya, Katonda yali akakasa eri abo abaali balaba nga basirise nti Eriya ye omubaka we; naye olwo obudde bwali bubayiseeko eri Akabu, Yezeberi ne banabbi be ab’obulimba. Kino kyabaawo era nga tekinnaba kutuuka nga 22 Okitobba, 1844 mu byafaayo bya Abamillerite, era kijja kuddamu okubaawo nga tekinnaba kutuuka etteeka erya Sande erijja mu biseera eby’okumpi, erifaananyizibwa nga 22 Okitobba, 1844. Kitalo nti abo abalindira okusalawo okutuusa olwo, babeera bamaze dda okulonda oludda olutali lwa mazima ku nsonga eyo. Okulondwa kw’omubaka wa Eriya kuteekwa kubaawo okusooka nga tannakontana ne Akabu, Yezeberi n’abanabbi be ab’obulimba. Bwe kyava kikakasibwa nga omuliro gulyawo ekiweebwayo kya Eriya, Eriya n’abatta banabbi ab’obulimba.

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.

Nnabbi ow’obulimba ye obwakabaka obwa mukaaga mu bunnabbi bwa Baibuli, era bukomya obufuzi bwabwo nga obwa mukaaga ku etteeka lya Sande erigenda okujja mu banga ttono, awo we Eriya yattira banabbi ab’obulimba. Oluvannyuma nno okuyiika kw’enkuba mu bujjuvu ne kutandika. Mu byafaayo by’Abamillerite, omubaka n’obubaka bwe byalambululwa nga byawukana ku abo aba mu mbeera eyo abaali batandika okutuukiriza omugabo gwabwe nga Abaprotesitanti abava ku mazima (be nnabbi ow’obulimba mu bujulizi bwa Eriya), era nga kye kimu ku buyinza busatu obutwala ensi e Alumagedoni. Katonda yalagira nti oluvannyuma lwa October 22, 1844, ekibiina ky’obunnabbi eky’amazima ekyakakasiddwa mu kiseera ekyo kyandimaze omulimu gwe ku nsi, naye ekibiina ne kikyuka ne kiba Lawodikiya era mu bbanga ttono oluvannyuma ne kireka okubeera ‘ekitambuza’, kubanga kyafuuka Ekkanisa eyakkiriziddwa mu mateeka.

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.

Nga ebyo ebikwata ku Eriyamu eyasooka biri mu birowoozo byaffe, kaakano tugenda kukebera ebikula by’obunnabbi bya Eriyamu ow’okubiri nga tugenderera okumanya era n’okukakasa ani ye Eriyamu ow’okusatu ow’ennaku ez’enkomerero. Yesu yalaga nti Yokaana Omubatiza ye yatuukiriza obunnabbi obw’enkomerero bwa Endagaano Enkadde.

> 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.

> Laba, ndibatumira Eriya nnabbi nga tekunnabaawo olunaku olukulu era oluterrannyisa lwa Mukama; era alikyusa emitima gya bajjajja eri abaana baabwe, n’emitima gy’abaana eri bajjajja baabwe, obutaba nti nzijje ne nkube ensi n’ekikolimo. 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.

Wadde nga Yesu yategeeza nti Yokaana ye Eriya eyalina okujja, Yokaana teyatuukiriza mu bujjuvu ebigambo eby’obunnabbi ebyamwogerwako ku Eriya eyalina okujja, kubanga Eriya ow’okusatu era ow’enkomerero ajja nga tannatuuka olunaku olukulu era olutya olw Mukama, olwo lwe kiseera ky’ebibonerezo musanvu eby’enkomerero, ebiggwawo n’Okujja okw’okubiri kwa Kristo. Kyokka Yokaana yali Eriya ow’okubiri, era obujulizi bwe bwe gattibwa ku bwa Eriya eyasooka bulaga era buteekawo Eriya ow’okusatu era ow’enkomerero.

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.

Nga bwe Eriya yayimirira mu maaso g'obufaananwa obusatu obw'ejjoka, ensolo n'annabbi ow'obulimba mu Babulooni ya leero, ne Yokaana naye yayimirira mu maaso g'obuyinza bw'Abarooma (Kerode), omukazi atali mutukuvu (Kerodiya), n'omwana we omuwala (Saloomi). Olusozi Karmelo lyali ekifananyi kya Okitobba 22, 1844, era ekyo nacyo kiyimirira etteeka lya Ssande mu Amerika. Mu kabbuddo ky'etteeka lya Ssande omukago ogw'okusatu gutuukizibwa.

> “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.

> Olw’ekiragiro ekikakaza enteekateeka y’Obupapa nga kyesittaza ku mateeka ga Katonda, eggwanga lyaffe lijja okwawukana ddala n’obutuukirivu. ObuProtestanti bwe bulinyola omukono ne bukwata ku gw’obuyinza bwa Roma, nga bususse enjawukana eziri wakati wa byo; bwe bulituuka ne busomoka ekiwonvu ne bukwatagana ku mikono n’Obw’emizimu; era, wansi w’obuyinza bw’obumu obw’emirundi esatu buno, eggwanga lyaffe bwe lijja kugaana enteeko zonna eziri mu Ssemateeka waalyo ng’egavumenti ya BuProtestanti era eya Repabulika, ne liteekawo enkola ey’okusaasaanya obulimba n’okukyamya abantu eby’Obupapa, awo tunaamanye nti ekiseera kituuse eky’omulimu ogw’ekitalo ogwa Setaani, era nti enkomerero eri kumpi. Obujulizi, Voliyumu 5, omuko 451.

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

Mu lugero lwa Kerode, tusanga nti ng’akiikirira Looma ey’abasinza ebifaananyi, ye kiikirira ‘bakabaka kkumi’ ba Looma ey’abasinza ebifaananyi, era n’akiikirira bakabaka kkumi ab’omu Okubikkulirwa omutwe ogw’ekkumi n’omusanvu abagabira omukazi omwenzi obwakabaka bwabwe okumala essaawa emu. Kerode yateekebwawo mu kifaananyi kya Akabu. Bombi baali mu bufumbo obutakkirizibwa. Akabu eyali ow’Isirayiri yali yagaanyizibwa okufumbira mukazi atali Muyisirayiri, ate Kerode yali atutte muka muganda we okumufumbira. Obwenzi bw’omukazi omwenzi owa Ttuulo ne Babulooni n’abakabaka b’ensi bukiikirirwa mu bufumbo obutakkirizibwa bwa Akabu ne Yezabele, n’obwa Kerode ne Kerodiya.

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”.

Okukontana ku Lusozi Kalemeri ne Akabu kwalabikibwa ng’embaga y’amazaalibwa eya Kerode. Ku tteeka lya Ssande Amerika tekikyaba obwakabaka obw’omukaaga mu bunnabbi bwa Bayibuli, era bakabaka ekkumi bafuuka obwakabaka obw’omusanvu. Ku mazalibwa gaabwe nga bwe bali obwakabaka obw’omusanvu, Kerode mu mbaga ey’okutamiira akkiriza okuwa okutuuka ku kitundu ky’obwakabaka bwe eri Saloomi, muwala wa Kerodiya. Bakabaka ekkumi bakkiriza okuwa obwakabaka bwabwe eri ensolo, era bakikola kubanga balimbiddwa nnabbi w’obulimba (Amerika) era mu by’omwoyo 'batamiira'.

At Mount Carmel the false prophets danced all day in an attempt to deceive, and at Herod’s birthday party Salome, the daughter of Herodias did a dance to deceive the drunken king. In doing so the daughter of Herodias secured Ahab’s authority to kill John the Baptist. At the Sunday law in the United States, the United States will deceive the entire world into accepting a world-wide image of the beast that consists of a kingdom that is half churchcraft and half statecraft. The deception of the world by the United States, who is the false prophet of the threefold union, was prefigured by the dance of Jezebel’s prophets and the daughter of Jezebel (Salome), for Jezebel is Catholicism and apostate Protestantism is her daughters (as Salome).

Ku Lusozi Carmel banabbi ab’obulimba baazina olunaku lwonna nga bagezaako okulimba, era mu mukolo gw’amazaalibwa ga Kerode Salome, muwala wa Herodiya, yazina okulimba kabaka eyali atamiddwa. Bw’atyo, muwala wa Herodiya yafuna olukusa lwa Akabu okutta Yokaana Omubatiza. Mu tteeka lya Ssande mu United States, United States ejja kulimba ensi yonna okukkiriza ekifananyi ky’ekisolo eky’ensi yonna ekikolebwa obwakabaka obuli ekitundu kya eby’ekkanisa n’ekitundu kya eby’obufuzi. Okulimbya ensi okw’ekolebwa United States, ye nnabbi w’obulimba w’omukago ogw’essaatu, kwalabirizibwa mu kuzina kwa banabbi ba Yezeberi n’omuwala wa Yezeberi (Salome), kubanga Yezeberi ye Katolika ate Purotesitanti abavudde ku mazima be bawala be (nga 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.

Okutulugunyizibwa kutandika ku tteeka lya Sande eririkuukira, eririmu okufa, nga bwe kiyimirizibwa omutwe gwa Eriya ow’okubiri bwe guggyibwako ne gutekebwa mu kikapu ku lwa obwapapa, nga bukikiikirirwa Herodiya. Mu kaseera ako, ekiwundu eky’okufa eky’obwapapa kiba kiwonyezeddwa ddala; tabaakyerabirwako, era enkuba ey’oluvannyuma efukibwa nga tewali kipimo, ng’ekibendera ky’abantu 144,000 kiyimusibwa. Mu kaseera ako Isilamu ey’e Zabbiti ey’okusatu ekuba, era okusalira omusango okwongera mu maaso kw’omwenzi omukulu atuula ku mazzi mangi kutandika. Ekibonerezo kye kyeyongerwamu emirundi ebiri.

> 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.

> Ne mpulira eddoboozi eddala okuva mu ggulu nga ligamba nti, Muvemu, abantu bange, muleme okwetaba mu bibi bye, era muleme okufuna ku bikolimo bye. Kubanga ebibi bye bituuse mu ggulu, era Katonda ajjukidde ebyonoono bye. Mumusasule nga bwe yabasasula, era mumuwe emirundi ebiri ng’emirimu gye bwe giri; mu kikopo kye yajjuza, mujjuze eri ye emirundi ebiri. Okubikkulirwa 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.

Omusango gwe gukubiddwa emirundi ebiri, kubanga teyannasalirwa musango ku butemu bwe yakola mu biro by’ekkizikiza okuva mu mwaka 538 okutuuka mu 1798. Mu kasiba akatano, abo obwa Paapa bwe bwattira balagibwa mu kifaananyi nga bali wansi w’ekyoto nga babuuza nti Katonda alisalira ddi omusango omulaya wa Ruma, ne babalagira okwewummula mu ntaana zaabwe okutuusa lwe walituukirizibwa ekibinja eky’okubiri ky’abajulizi abaligenda okuttibwa nga nabo bwe baali battiddwa. Omusango gwe bwe gunaaba gutuuse, gujja kuba emirundi ebiri kubanga aliba attidde emirundi ebiri abantu ba Katonda abeesigwa.

> 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.

> Awo bwe yasumulula ekisiba eky’okutaano, ne ndaba wansi w’ekyoto emmeeme z’abo abaattibwa olw’ekigambo kya Katonda ne olw’obujulirwa bwe baakuuma; ne bakaaba mu ddoboozi ddinene nga boogera nti, Okutuusa ddi, ai Mukama, Omutukuvu era Omutuufu, tosalira musango era n’okusasulira omusaayi gwaffe ku abo abatuula ku nsi? Ne baweebwa ebyambalo ebyeru buli omu ku bo; era ne bagambibwa okwewummuzaako akaseera katono, okutuusa omuwendo gw’abaweereza bannaabwe era ne baganda baabwe, abagenda okuttibwa nga bo bwe battibwa, lwe gunaatuukirira. Okubikkulirwa 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.

Mukyala White ateeka ekiwandiiko eky’abajulizi ab’ekiwumu eky’okutaano ku tteeka lya Sande, we endiga endala za Katonda ziyitibwa okuva mu Babulooni, ekyo kye embaga y’amazaalibwa ga Kerode bwe abakabaka kkumi bakkiriziganya okuwa obwakabaka bwabwe obw’omusanvu eri obwakabaka obw’omunaana obuva mu musanvu.

> “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.

> "Bwe kyaggulibwa ekisiba ekyokutaano, Yokaana mu kwolesebwa yalaba wansi w'ekyoto ekibiina ky'abo abattiddwa olw'Ekigambo kya Katonda n'obujulizi bwa Yesu Kristo. Oluvannyuma w'ekyo ne wabaawo ebirabika ebyalambikiddwa mu essuula ey’ekkumi n'omunaana ey’Okubikkulirwa, nga abo abeesigwa era ab'amazima bayitibwa okuva mu Babulooni. [Okubikkulirwa 18:1-5, ebyogeddwa.]" Manuscript Releases, voliyumu 20, 14.

Those who are called out of Babylon make up the second group of martyrs that are murdered by the papacy as Herodias did to the second Elijah. Sister White also places the fifth seal at the opening of the final seal.

Abo abayitiddwa okuva mu Babulooni be b’ekibiina eky’okubiri ky’abajulizi abattibwa obukulembeze bwa Papa, nga Herodiya bwe yattisa Eriya ow’okubiri. Sister White era ateeka ekisiba eky’okutaano mu kuggulwawo kw’ekisiba eky’okusembayo.

> “‘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.

> ‘Era bwe yaggulawo akasiba aka ttaano, nalaba wansi w’ekyoto emyoyo gy’abo abaattibwa olw’ekigambo kya Katonda n’olw’obujulizi bwe baalina; ne baakaaba n’eddoboozi ddene nga boogera nti, Okutuusa wa, ai Mukama, Omutukuvu era ow’amazima, totusalira musango wadde okusasulira omusaayi gwaffe ku abo abatuula ku nsi? Era ne baawa buli omu ku bo engoye enjeru [Baalangirirwa ng’abalongoofu era abatukuvu]; era ne bagambibwa nti, bawummule akaseera katono, okutuusa nga n’abannaabwe abaweereza n’abooluganda lwabwe, abagenda okuttibwa ngabwe baattibwa bo, bamaze okutuukirira’ [Okubikkulirwa 6:9-11]. Wano waliwo ebyolesebwa byaalabisibwa Yokaana ebyali si bya mazima mu kiseera ekyo, wabula ebyandibaddewo mu kiseera eky’omu maaso.

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

> "Okubikkulirwa 8:1-4 kinukuddwa." Manuscript Releases, omutome 20, 197.

The prayers of those murdered by the papacy during the Dark Ages are “remembered” during the opening of the “seventh seal,” which identifies that the “seventh seal” is opened at the soon-coming Sunday law, for it is there that God remembers her iniquities.

Emisabiro gy’abo abaattibwa obukulembeze bwa Papa mu Ebiseera eby’ekizikiza “gijjukirwa” mu kiseera ky’okuggulwa kw’“ekisiba eky’omusanvu,” ekiraga nti “ekisiba eky’omusanvu” kiggulibwa mu kiseera ky’etteeka erya Sande erigenda okuleetebwa mangu, kubanga eyo we Katonda amujjukira ebikolwa bye eby’obutali butuukirivu.

> 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.

> Ne mpulira eddoboozi eddala okuva mu ggulu nga ligamba nti, Muvemu, abantu bange, muleme okwetaba mu bibi bye, era muleme okufuna ku bikolimo bye. Kubanga ebibi bye bituuse mu ggulu, era Katonda ajjukidde ebyonoono bye. Mumusasule nga bwe yabasasula, era mumuwe emirundi ebiri ng’emirimu gye bwe giri; mu kikopo kye yajjuza, mujjuze eri ye emirundi ebiri. Okubikkulirwa 18:4-6.

The first Elijah witnesses to the confrontation that occurs between the one hundred and forty-four thousand and the threefold union which leads the world to Armageddon in the last days. The second Elijah (John the Baptist), repeats and enlarges the testimony of the first Elijah and together (line upon line), they identify and establish the prophetic characteristics of the third and final Elijah. The third Elijah is represented by a beginning Elijah (Miller), and an ending Elijah, for the movement of the first angel is repeated in the movement of the third angel.

Eriya asooka awa obujulizi ku kuttunka ekibaawo wakati w’abantu 144,000 n’omukago ogw’ensatu ogutwala ensi e Alamagedoni mu nnaku ez’enkomerero. Eriya ow’okubiri (Yokaana Omubatiza) addamu era agaziya obujulizi bwa Eriya asooka, era wamu (olunyiriri ku luyiriri) balambulula era bassaawo ebiranga eby’obunnabbi eby’Eriya ow’okusatu era ow’enkomerero. Eriya ow’okusatu akiikirirwa Eriya atandika (Miller) n’Eriya aggalawo, kubanga olugendo lw’omulayika asooka luddwamu mu lugendo lw’omulayika ow’okusatu.

> “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.

> Katonda awadde obubaka obuli mu Okubikkulirwa 14 ekifo kyabyo mu lunyiriri lw’obunnabbi, era omulimu gwabyo tegusaanidde kuggwaawo okutuusa ku nkomerero y’ebyafaayo by’ensi eno. Obubaka bw’omumalayika ow’olubereberye n’ow’okubiri bukyali mazima agakwata ku biro bino, era biteekwa okutambula wamu n’ekigoberera. The 1888 Materials, 803, 804.

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

Eliya ow’okusatu alina akabonero ka Alufa ne Omega, kubanga kikiraga nti ye Eliya w’otandikwa n’enkomerero. Eliya ow’olubereberye n’ow’enkomerero byombi biyimirira muvumenti ogw’omulayika asooka oba ogw’omulayika ow’okusatu ogw’Okubikkulirwa 14.

> “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.

> Omulimu wa Yokaana Omubatiza n’omulimu gw’abo abavaayo mu nnaku ez’oluvannyuma mu Mwoyo n’amaanyi ga Eriya okuzuukusa abantu okuva mu butafaayo bwabwe, mu bintu bingi biba bimu. Omulimu gwe kifaananyi ky’omulimu oguteekwa okukolebwa mu mulembe guno. Kristo alikomawo omulundi ogw’okubiri okusala omusango ku nsi mu butuukirivu. Abatumwa ba Katonda abaleeta obubaka obw’enkomerero obw’okulabula obugenda okuweebwa ensi, balina okuteekateeka ekkubo ery’okudda kwa Kristo omulundi ogw’okubiri, nga Yokaana bwe yateekateekera ekkubo okujja kwe okalubereberye. Mu mulimu guno ogw’okuteekateeka, ‘buli kiwonvu kiririnnulwa, buli lusozi lulikendeezebwa; ebikyamye biriteereezebwa, n’ebifo ebijeramye birifuuka olusaanu’ kubanga ebyafaayo bigenda kuddamu, era nate ‘ekitiibwa kya Mukama kirirabisibwa, n’omubiri gwonna gulikiraba awamu; kubanga akamwa ka Mukama ke kagamye.’ 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.

Okukozesebwa emirundi esatu kwa Eriya kuyimirira okwesimbagana kwa Eriya n’ekibiina ekigattiddwa naye awamu n’omukago ogutatu ogwa Babulooni ey’omulembe guno. Kyegattana ennyo n’okukozesebwa emirundi esatu kw’omubaka atereeza ekkubo erya Omubaka w’Endagaano, naye olunyiriri olwo luyimirira enkyukakyuka z’omunda ez’omu kibiina n’omubaka. Mu nkozesa zombi ez’emirundi esatu, okutuukirizibwa okw’okusatu era okwekkomerero kw’omubaka n’ekibiina kulagirwa ng’Alpha ne Omega, nga byeyimirira okutuukirizibwa okw’okutandika n’okw’enkomerera.

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.

Eriya ow’okusatu era ow’enkomerero akiimirira ekibiina ky’omulayika ow’okusatu, kino kye kibiina ky’abantu 144,000, abo abaliyimusibwa ng’ekibendera okuyita ekibiina ekinene okuva mu Babulooni ng’essaawa y’ekikankano ekinene ey’Okubikkulirwa 11 etuuse. Nga tekunnatuuka essaawa eyo, omubaka n’ekibiina bijja kumanyibwa nga byawukana n’ekibiina eky’obulimba ekireeta obubaka obw’obulimba bw’Enkuba ey’oluvannyuma obw’emirembe n’obutebenkevu.

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.

Okumanya ebyawukana wakati w’obubaka obw’amazima n’obw’obulimba n’omubaka, kutegeerwa mu kutuukirizibwa kw’obubaka. Ebiwandiiko bino byatandika ku nkomerero ya July 2023, era nga ddala nga tekunnabaawo okuttibwa kw’abantu abangi okw’e October 7, ebiwandiiko byali bilaga nti obubaka obw’amazima obw’enkuba ey’oluvannyuma bulaga nti Islamu ey’ekibonyoobonyo eky’okusatu, era nti obubaka bwatandika nga September 11, 2001. Ebiwandiiko byalaga nti okusunguwazibwa kw’amawanga okw’atandika mu kiseera ekyo, ng’okubikkulirwa bwe kulaga, kwali ng’omukazi ali mu bulumi bw’okuzala; n’olwekyo okusunguwala n’ebizibu ebireetedwa ku nsi yonna byandiyongeranga okuyitiriza okutuusa okuggala kw’ekisa.

We will continue the study in our next article.

Tunaayongera okunoonyereza mu kiwandiiko kyaffe ekiddako.

> “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.’

> Ayi, singa abantu ba Katonda baalina okutegeera ku kuzikirira okuli kumpi okutuuka ku bibuga bingi ennyo, waakiri eby’enkumi, ebyo kati nga biri kumpi okwewaayo ddala mu kusinza ebifaananyi! Naye bangi ku abo abandibadde balangirira amazima bali mu kuvunaana n’okusalira abooluganda baabwe omusango. Bwe kinaaba nti amaanyi aga Katonda agakyusa gatuuse ku mitima gy’abantu, walibaawo enkyukakyuka eneemaliriziddwa. Abantu tebaliba na kwegomba kunenya newaakubadde okumenya. Tebalimirira mu mbeera eziziyiza ekitangaala okumasamasa eri ensi. Okunenya kwabwe, n’okuvunaana kwabwe, kuliggwaawo. Amaanyi g’omulabe gali mu kwekuŋŋaanya olw’olutalo. Entalo enkambwe ziri mu maaso gaffe. Munywegerane wamu, ab’oluganda bange abasajja n’abakyala, munywegerane wamu. Munyweze wamu ne Kristo. ‘Temugambe nti, Okwegatta, . . . so temutya kutya kwabwe, so temuterekerera. Mutukuze Mukama ow’eggye ye mwennyini; era ye abe gwe mutya, era ye abe entiisa yammwe. Era alibeera ekifo ekitukuvu; naye era alibeera ejjinja ery’okwesittalirako n’lwazi olw’okwerumya eri ennyumba zombi eza Isirayiri, omutego n’enssa eri abatuuze ba Yerusaalemi. Era bangi mu bo banaasittala, ne bagwa, ne bamenyeka, ne bakwatibwa mu mitego, ne batwalibwa.’

> “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.

> Ensi ye sitagi. Abazannyi, abatuula mu yo, bategekera okuzannya omugabo gwabwe mu kizannyo ekikulu eky’enkomerero. Katonda abuziddwa mu maaso. Mu bibinja binene by’abantu tewali bumwe, okuggyako bwe beegatta okutuukiriza eby’okwegomba kwabwe. Katonda atunuulira. Ebigendererwa bya Katonda ku bantu be abajeemu bijja kutuukirizibwa. Ensi tewaweebwa mu mikono gy’abantu, newankubadde Katonda akkiriza ebintu eby’obutabanguko n’obutali mu nteekateeka okufuga okumala akaseera. Amaanyi agava wansi gakola okuleeta ebitundu eby’enkomerero ebikulu mu kizannyo—Setaani ng’ajja ng’ali Kristo, era ng’akola n’obulimba bwonna obw’obutali butuukirivu mu abo abeegatta mu bibinja eby’ekyama. Abo abakkiriza okwegomba okw’okwegatta, bakola enteekateeka z’omulabe. Ekivaako kijja kugobererwa ekivuddeko.

> “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.

> Obujeemu bumaze okutuuka kumpi ku nsalo yaabwo. Ensi ejjudde obutabanguko, era entiisa ennene egenda okutuukako ku bantu mu bbanga ttono. Enkomerero eri kumpi nnyo. Ffe abamanyi amazima tusaanidde okutegekera ekigenda okusitukira ku nsi mangu ddala ng’ekyewuunyisa ekisemerera ennyo. Review and Herald, Sebuttemba 10, 1903.

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