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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Nine

Ekitabo kya Yoweeri ne Ekkanisa y'Abadiventisti ab'olunaku olw'omusanvu eya Lawodikiya - Ennamba Mwenda

Number Nine

Ennamba Mwenda

Author

Jeff Pippenger

Published

December 11, 2025

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I have reached the point in this introduction to the book of Joel to briefly summarize some of the points from the first eight articles and identify what we should expect from the book of Joel now that we take it up more directly, and then of course what does that have to do with the battles of Raphia and Panium of Daniel 11:11–16?

Ntuuse mu kitundu kino ky’ennyonnyola entandikiriza ey’ekitabo kya Yoweeri okukungaanya mu bufunze ebimu ku nsonga okuva mu biwandiiko munaana ebyasooka, era okulambulula kye tusaanidde okusuubira okuva mu kitabo kya Yoweeri kaakano bwe tukyenyigiraamu mu butereevu; ate era, kino kikwataganaki n’entalo za Rafiya ne Paniyumu ez’ogerwako mu Danyeri 11:11–16?

We have placed an emphasis upon the song of the vineyard for “experience” is represented by a “song” prophetically. One of the characteristics of the one hundred and forty-four thousand as they sing the song of Moses and the Lamb, which is simply John’s way to represent Isaiah’s vineyard song. Every major prophet begins their books with condemnations against Israel for their rebellion, or you could say that every major prophet first sings the song of the vineyard. I contend that Joel’s song of the vineyard in chapter one is one of the most important revelations about the vineyard song. I could not say if I am correct or not, but the reason I am of this conviction is the prophetic connections that are symbolically represented in the book of Joel appear to be a key, or perhaps an axle for several spokes. Joel’s testimony not only connects with the other parallel lines, but it seems to set a point of reference, especially through the symbolism of the vineyard being destroyed in chapter one, and the next two chapters identifying both the image of the beast testing time in the United States and also the image of the beast testing time for the world. And it is all set within the context of a vineyard, and a vineyard isn’t a living vineyard—if it gets no rain.

Tusimikizza nnyo ku luyimba lw’olusuku lw’emizabbibu, kubanga mu by’obunnabbi ‘obumanyirivu’ bulagibwa ng’ ‘oluyimba’. Omu ku bikwata ku abo 144,000 kwe kuba nti bayimba oluyimba lwa Musa n’Omwana gw’Endiga, era ekyo kye kkubo Yokaana ky’akozesa okulaga oluyimba lw’olusuku lw’emizabbibu lwa Isaaya. Bannabbi abakulu bonna batandika ebitabo byabwe n’okunenya Isirayiri olw’obujeemu bwabwe, oba oyinza okugamba nti bannabbi abakulu bonna basooka okuyimba oluyimba lw’olusuku lw’emizabbibu. Ndowooza nti oluyimba lw’olusuku lw’emizabbibu mu mutwe ogusooka ogwa Yoweeri lumu ku kubikkulirwa okusinga obukulu ku luyimba lw’olusuku lw’emizabbibu. Siiyinza kukakasa oba ndaba butuufu oba nedda, naye ensonga lwaki nnina okukkiriza kuno ye nti ennyunga z’obunnabbi eziragiddwa mu bifaananyi mu kitabo kya Yoweeri zirabika nga z’omusumuluzo, oba nga akasibuko akagattira wamu emigigi mingi. Obujulizi bwa Yoweeri si bukkwatagana kyokka n’emirundi emirala egifanagana, wabula bulabika nga buteeka ekifo eky’okwesigamizako, okusingira ddala mu kifaananyi ky’olusuku lw’emizabbibu okwononebwa mu mutwe ogusooka, ate n’emitwe ebiri egiddako nga giraga byombi ekifaananyi ky’ensolo ekiseera eky’okukemebwa mu United States era n’eky’ensi yonna. Era byonna bitambulira mu nsengeka y’olusuku lw’emizabbibu, era olusuku lw’emizabbibu teruba lulamu singa tewuwa mvula.

We have also placed an emphasis on the prophetic period that is represented by the symbol of “how long?” I felt the necessity of reminding us of this previously established principle about “how long” to put an emphasis upon the “capstone” that was, and is also the foundation and corner stone. The final full development of the Midnight Cry message that is now under way is the “capstone.” Based upon the foundations that capstone is Miller’s jewels shining ten times brighter than in the beginning.

Era twassaako essira ku kiseera eky’obunnabbi ekiragirwa mu kabonero aka ‘kijja kumala bbanga ki?’ Nnawulira nti kyetaagisa okutujjukiza ku nsonga enkalakkalira eyateekebwawo edda eya ‘kijja kumala bbanga ki?’ okuteeka essira ku ‘ejjinja ery’omutwe’ eryaaliwo, era ate kye kimu n’omusingi n’ejjinja ery’ensonda. Enkulaakulana ey’enkomerero mu bujjuvu y’obubaka bw’okukaaba mu ttumbi ly’ekiro obuli mu nkola kaakano kye ‘ejjinja ery’omutwe’. Ku misingi egyo, ‘ejjinja ery’omutwe’ liri ng’amajjinja ag’omuwendo ga Miller nga gakaayana emirundi kkumi okusinga ku ntandikwa.

Based upon God’s “marvelous works” the capstone is when His people transition from a Laodicean experience unto a Philadelphian experience, which is when those people become the 8th that is of the 7 and also when they transition from the church militant to the church triumphant. This transition is the capstone. The transition is accomplished when God’s people hear and see the “capstone” message and it is marvelous in their eyes. The capstone message is the climax for it brings together all of the symbolic “capstone” truths together. The message of “seven times” was Miller’s foundation stone, and it was to be the Millerite capstone. Pentecost was the capstone to the Pentecostal season, just as was the Midnight Cry the capstone of the Millerite movement of the first and second angels.

Okusinziira ku “bikolwa bya Katonda eby’amagero”, “ejjinja ery’omutwe” lye kiseera abantu be lwe bayitira okuva mu mbeera eya Lawodikiya okutuuka mu mbeera eya Firadelfiya; era mu kiseera ekyo abo bafuuka omunaana oguva mu musanvu, era ne bava mu kkanisa ey’alwana ne bayingira mu kkanisa ey’awangula. Enkyukakyuka eno ye “ejjinja ery’omutwe”. Enkyukakyuka eno etuukirira abantu ba Katonda bwe bawulira era ne balaba obubaka bwa “ejjinja ery’omutwe”, ne bubeera bwa kitalo mu maaso gaabwe. Obubaka bwa “ejjinja ery’omutwe” bwe ntikko kubanga bukungaanya wamu amazima gonna ag’efaananyi ag’ejjinja ery’omutwe. Obubaka bwa “emirundi musanvu” bwabadde ejjinja ery’ensibuko lya Miller, era kyali kya kubeera “ejjinja ery’omutwe” ery’Abamillerite. Pentekooti yabadde “ejjinja ery’omutwe” ery’ekiseera kya Pentekooti, nga bw’otyo “Okukaaba okwa mu ttumbi ly’ekiro” kyali “ejjinja ery’omutwe” eky’okutambuza kw’Abamillerite okw’omumalayika asooka n’ow’okubiri.

As the climax or capstone of the 46-year period in which Christ built the Millerite temple of the first and second angels, the capstone was to become the foundation stone for Christ’s work of building the temple of the one hundred and forty-four thousand. That foundation stone was set up in 1844 as the light to lighten the path to heaven, and for this reason God’s people at the end of the world are to return to the “old paths” in order to find rest. If and when they return to the pioneer history of the Millerites, they find that the message of the Midnight Cry was the climax of the foundational history. The Midnight Cry was a manifestation of the outpouring of the Holy Spirit. When a soul returns to the “old paths” and finds the “bright light” that was set up at the beginning or foundational point of the path he finds the Midnight Cry, which Jeremiah identifies as “rest.”

Ng’entiko, oba ejjinja ery’okumaliriza, ly’ekiseera eky’emyaka 46 mwe Kristo yazimbira yeekaalu y’Abamilerite ey’obubaka bw’omumalaika ow’olubereberye n’ow’okubiri, ejjinja ery’okumaliriza lyalina okufuuka ejjinja ery’ensibuko ery’omulimu gwa Kristo ogw’okuzimba yeekaalu y’abantu 144,000. Ejjinja eryo ery’ensibuko lyateekebwawo mu 1844 ng’ekitangaala eky’okunyangaza ekkubo ery’egulu, era olw’ensonga eyo abantu ba Katonda ku nkomerero y’ensi balina okudda ku “enzira enkadde” basobole okufuna okuwummula. Bwe baddeyo mu byafaayo by’abatandisi b’Abamilerite, basanga nti obubaka bw’Eddoboozi ery’ettumbi ly’ekiro bwali entiko y’ebyafaayo eby’entandikwa. Eddoboozi ery’ettumbi ly’ekiro lyali okweyoleka kw’okufukibwa kwa Mwoyo Mutukuvu. Emmeeme bw’eddayo ku “enzira enkadde” ne zuula “ekitangaala ekimala okwaka” ekyateekebwawo ku ntandikwa oba ku nsibuko y’ekkubo, esanga Eddoboozi ery’ettumbi ly’ekiro, Yeremiya agiyita “okuwummula.”

> “They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

> Baali balina omusana ogwaka ennyo ogwali gutekebwawo emabega waabwe ku ntandikwa w’oluguudo, malayika yantegeeza nti gwali 'okukaaba kw’ettumbi ly’ekiro'. Omusana guno gwaka mu luguudo lwonna, ne gutangaazira ebigere byabwe, baleme okwesittala.

> “If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.

> Bwe baakuumanga amaaso gaabwe ku Yesu, eyali ddala mu maaso gaabwe ng’abakulembera okubatuusa mu kibuga, baali bakuumiddwa bulungi. Naye amangu ddala abamu ne bakoowa, ne bagamba nti ekibuga kiri wala nnyo, era baali basuubira dda okuba nga baakirimu. Awo Yesu n’abagumya ng’ayimusa omukono gwe ogwa ddyo ogw’ekitiibwa, ne mu mukono gwe ne muvaamu omusana ogw’asikirira waggulu w’ekibinja kya Adivent, ne bayogerera waggulu nti, ‘Aleluya!’ Abalala ne banguwa ne bagaana omusana ogwali emabega waabwe, ne bagamba nti si Katonda eyabadde abakulemberedde okutuusa awo. Awo omusana ogwali emabega waabwe ne guzimira, ne guleka ebigere byabwe mu kizikiza ekituufu ddala, ne beesittala ne batakyalaba akabonero newaakubadde Yesu, ne bava ku kkubo ne bagwa wansi mu nsi enzirugavu era embi. Obumanyirivu bw’Obukristayo n’Enjigiriza bya Ellen G. White, 57.

The capstone of Millerite history is the foundation stone for the history of the one hundred and forty-four thousand. From the beginning of the three angels in 1798 until the church triumphant is raised up in fulfillment of cleansing of the sanctuary at the Sunday law the path is illuminated with the message of the Midnight Cry, for the parable is about Adventism, and how God raises up a people to perfectly reflect His character as probation closes for mankind during the Sunday law crisis.

Ekifundikira ebyafaayo by’Abannamillerite kye ejjinja ery’omusingi ery’ebyafaayo by’abantu 144,000. Okuva ku kutandika kw’obubaka bw’Abamalayika basatu mu 1798 okutuusa lwe Ekkanisa ey’obuwanguzi eyimusibwa mu kutuukirizibwa kw’okutukuza ekifo ekitukuvu mu kiseera ky’etteeka lya Sande, ekkubo kiwunikibwa n’obubaka bw’okukaaba kw’omu ttumbi ly’ekiro, kubanga olugero luli ku Bwadiventisiti, era lulaga engeri Katonda gy’ayimusa abantu okulaga bulungi ddala ekikula kye nga ekiseera ky’okugezesebwa kiggalibwa eri abantu mu kiseera ky’obunkenke bw’etteeka lya Sande.

On the path, Jesus is leading and He continues to lighten the path by raising His glorious right arm. There is therefore a bright light at the beginning of the path and a bright light leading to the end of the path. Jesus as Alpha and Omega illustrates the end with the beginning, so the light at both ends of the path is the message of the Midnight Cry.

Ku kkubo, Yesu ye akulembera, era yeeyongera okumulisa ekkubo ng’ayimusa omukono gwe ogwa ddyo ogw’ekitiibwa. N’olwekyo, waliwo omusana ogwaka ennyo ku ntandikwa y’ekkubo, era n’omusana ogwaka ennyo ogukulembera okutuuka ku nkomerero y’ekkubo. Yesu nga Alufa n’Oomega alaga enkomerero wamu n’entandikwa; kale omusana oguli ku nkomerero zombi z’ekkubo gwe bubaka bw’okukaaba okw’ettunda w’ekiro.

The first angel arrived in 1798 and announced that the hour of His judgment had arrived, “Saying … the hour of his judgment is come.” The hour of judgment came in 1798 and when it began the marriage between Christ and His new bride—Philadelphian Millerite Adventism began. Christ was to be married on October 22, 1844 and from 1798 to 1844 the bride was made ready. The bride was Philadelphian, for there was no condemnation upon Christ’s bride, for she made herself ready—she was pure. The announcement of the judgment is the announcement of the marriage at the beginning in 1798 that arrived at the end in 1844.

Malayika asooka yatuuka mu 1798 era n’alangirira nti essaawa y’okusala omusango gwe etuuse, “ng’agamba ... essaawa y’okusala omusango gwe etuuse.” Essaawa y’okusala omusango yatuuka mu 1798, era bwe yatandika, obufumbo wakati wa Kristo n’omugole we omuggya—Philadelphian Millerite Adventism—ne butandika. Kristo yalina kuwasa nga Okitobba 22, 1844, era okuva mu 1798 okutuuka mu 1844 omugole n’ategekezebwa. Omugole yali ow’e Firadefiya, kubanga tewaali kusalirwa musango ku mugole wa Kristo; yeeyetegekera—yali mulongoofu. Okulangirira kw’okusala omusango kwe kulangirira kw’obufumbo okuva ku ntandikwa mu 1798 okutuuka ku nkomerero mu 1844.

The foundational light and the capstone light for the Millerite movement was the message announcing the marriage—the message of the Midnight Cry. The Midnight Cry was the foundation and capstone of the history of the first and second angels as well as Millerite history and the capstone of Millerite history is the foundation stone of the history of the one hundred and forty-four thousand as well as being the capstone. The temple construction is finished when the capstone is placed and the work of placing that final “marvelous” stone began in July 2023.

Ekitangaala eky’ensingi n’eky’entikko eky’entambula y’Abamillerite kyali obubaka obulangirira obufumbo—obubaka bw’enduuulu ey’omu ttumbi w’ekiro. Enduuulu ey’omu ttumbi w’ekiro ye yali ensingi n’entikko mu byafaayo by’omulayika asooka n’ow’okubiri, era ne mu byafaayo by’Abamillerite; ate entikko y’ebyafaayo by’Abamillerite ye ejjinja ery’ensingi ery’ebyafaayo by’abo 144,000, era kye kimu n’entikko yaabyo. Okuzimba yeekaalu kumalirizibwa nga bateekawo ejjinja ery’entikko, era omulimu ogw’okuteekawo ejjinja eryo ery’okusemba, “ekyewuunyisa,” gwatandika mu July 2023.

There are various prophetic fulfillments that will make up the capstone, but the capstone also represents the climax of a message. Pentecost was the capstone of the message of the Pentecostal season, just as the light of the “seven times” that came through the pen of Hiram Edson in 1856, was the intended capstone to Miller’s message, for the first foundational truth Miller discovered was the “seven times.” In 1856, rejecting the new light of the capstone truth equated to choosing to die in the wilderness of Laodicea, as ancient Israel had done over a forty-year period. This identifies July of 2023 as 1856, the turning point from Philadelphia to Laodicea in Millerite history and the reversal from Laodicea unto Philadelphia in the history of the one hundred and forty-four thousand. Christ did not marry an impure woman in 1844, for she was Philadelphian and He will marry a bride from Philadelphia at the Sunday law. But first she must make herself ready. Are you ready?

Waliwo okutuukirizibwa kw’obunnabbi kungi okunaaleeta ejjinja ery’oku ntikko, naye ejjinja ery’oku ntikko kiyimirira era n’entiko y’obubaka. Pentekooti y’ejjinja ery’oku ntikko ly’obubaka bw’ekiseera kya Pentekooti, era nga bwe kityo ekitangaala ky‘emirundi musanvu’ ekyajja okuyita mu kalamu ka Hiram Edson mu 1856 kyagendererwa okubeera ejjinja ery’oku ntikko ku bubaka bwa Miller, kubanga amazima ag’ensibuko agasooka Miller ge yazuula gaali ‘emirundi musanvu’. Mu 1856, okugaanira ekitangaala ekipya ky’amazima g’ejjinja ery’oku ntikko kyalinga kye kimu n’okulonda okufa mu ddungu lya Laodikiya, nga bwe yakola Isirayiri ey’edda mu bbanga lya myaka amakumi ana. Kino kimanyisa nti Yulayi wa 2023 guli nga 1856—ekiseera eky’okukyukira okuva e Filadelfiya okutuuka e Laodikiya mu byafaayo bya Millerite, era mu byafaayo by’abantu 144,000 nga kyekireeterawo okukyuka okuva e Laodikiya okudda e Filadelfiya. Kristo teyawasa mukazi atali mulongoofu mu 1844, kubanga yali wa Filadelfiya era ajja kuwasa omugole ava e Filadelfiya ku tteeka lya Ssande. Naye sookasooka alina okweetegeka. Otegefu?

> Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom. Luke 12:32.

> Temutya, mmengo omutono; kubanga Kitammwe asiima okubawa obwakabaka. Lukka 12:32.

On October 22, 1844 the Lord married the bride He had made ready to follow Him into the history of the third angel, and all that the third angel represents, but by 1863 the history of the third angel was diverted into the wilderness of Laodicea. The history of 1844 unto 1863 represents the period of the third angel, thus providing an illustration of the foolish virgins in the time period of the sealing of the one hundred and forty-four thousand. The virgins are wheat and tares who are being separated by messages typified by angels—for it is the angels that do the work of separating.

Ku lwa 22 ogw’Okitobba mu 1844, Mukama yawasa omugole gwe yali ategese okumugoberera mu byafaayo bya Malayika wa ssatu, n’ebyonna Malayika wa ssatu by’akiikirira; naye mu 1863 ebyafaayo bya Malayika wa ssatu byakyusibwa ne bitwalibwa mu ddungu erya Lawodikiya. Ebyafaayo okuva mu 1844 okutuuka mu 1863 bikiikirira ekiseera kya Malayika wa ssatu, ne bityo ne bikuwa ekifaananyi ky’abawombeefu abatalina magezi mu kiseera eky’okuteekebwaako akabonero kw’abantu emitwalo kkumi n’ena n’enkumi nnya. Abawombeefu be engano n’obukoola abalekululibwa mu bubaka obufaananyizibwa b’abalayika—kubanga b’abalayika be bakola omulimu ogw’okubalekululira.

> “I then saw the third angel. Said my accompanying angel, ‘Fearful is his work. Awful is his mission. He is the angel that is to select the wheat from the tares, and seal, or bind, the wheat for the heavenly garner. These things should engross the whole mind, the whole attention.’” Early Writings, 119.

> “Nnalyoka ne ndaba malayika ow’okusatu. Malayika anamperekera n’agamba nti, ‘Ekolwa lye litya nnyo. Okutumwa kwe kuteeka entiisa. Ye malayika agenda okulonda eŋaano okuva mu bujeere, era n’assaako akabonero ku eŋaano, oba n’agisiba, okugitegeka ku terekero ly’omu ggulu. Ebyo birina okuzingira amagezi gonna, n’obwegendereza bwonna.’ Ebyawandiikibwa Ebyasooka, 119.”

The three angel’s messages of Revelation fourteen are the latter rain message that divides and binds the two classes.

Obubaka obusatu bw’Abamalayika obuli mu Okubikkulirwa essuula ey’ekkumi n’ena bye bubaka bw’enkuba ey’oluvannyuma obuwawula era obusiba ebika ebiri.

> “To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing messages which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or as fagots for the fires of destruction. Subjects of vast importance were revealed to him, especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before them. None need be in darkness in regard to what is coming upon the earth.” The Great Controversy, 341.

> Yokaana byamuggulwako ebibonekezo eby’omugaso omukulu ennyo era eby’akyamiza, ebikwata ku ngeri ekkanisa gye yayitamu. Yalaba embeera, obulabe, empaka n’entalo, era n’okununulibwa kw’abantu ba Katonda okw’enkomerero. Yawandiika obubaka obusembayo obugenda okutuusa obungaano bw’ensi mu bukula, oba ng’ebibala eby’okuterekebwa mu ggwanika ery’eggulu oba ng’emisanvu gy’enkuni egy’omuliro ogw’okuzikiriza. Zaamubikkulirwa ensonga ez’omugaso omunene ennyo, okusinga ddala ezikwatagana n’ekkanisa ey’enkomerero, bityo abo abagenda okukyuka okuva mu kkyamu ne bagoberera amazima bayigirizibwe ku bulabe n’entalo ezibali mu maaso. Tewali yeetaaga kubeera mu kizikiza ku ebyo ebigenda okujja ku nsi. The Great Controversy, 341.

It is “words of truth” which in this generation are “the closing messages which are to ripen the harvest,” and which separate the two classes. That work is also the work of the “dirt brush man” from Miller’s dream.

Mu mulembe guno, "ebigambo eby'amazima" bye "obubaka obuggalawo obugenda okukuza ebirime okutuuka ku kiseera ky'okusalira omusulo," era bye byennyini ebiyawula abantu mu bibinja bibiri. Omulimu ogwo gumu era gwe gw’"omusajja w'ekyangwe ky'enfuufu" eyali mu kirooto kya Miller.

> “‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

> "‘Ekisunsuzo kye kiri mu mukono gwe, era anaatukuza ddala oluggya lwe, n’akuŋŋaanya eŋaano ye mu ggwanika.’ Matayo 3:12. Buno bwali bumwe ku biseera by’okutukuza. Mu bigambo by’amazima, amaguwa gaali gayawulibwa okuva mu eŋaano. Olw’okuba nga baali b’amalala nnyo era beesiima nga batuukirivu okutuuka n’okugaana okunenyezebwa, era nga baagala ensi nnyo okutuuka n’okugaana obulamu obw’obuwombeefu, bangi ne bamuvaako Yesu. N’abangi bakyakola kye kimu. Leero emyoyo gigezebwa nga bwe baagezebwa abayigirizwa abo mu kkuŋŋaaniro e Kaperunawumu. Amazima bwe lituusibwa mu mitima gyabwe, balaba nti obulamu bwabwe tebukkiriziganya n’okwagala kwa Katonda. Balaba obwetaavu bw’okukyuka kwonna mu bo; naye tebayagala kutandika omulimu ogw’okwegaana. Noolwekyo basunguwala nga ebibi byabwe bikkuliddwa. Bagenda nga banyize, ng’abayigirizwa bwe baava ku Yesu, nga beemulugunya, ‘Ekigambo kino kikakafu; ani ayinza okukiwulira?’" The Desire of Ages, 392.

Beginning at the great disappointment of 1844 the waymarks and transactions through to 1863 represent the history of 9/11 unto the Sunday law. Why is 1844 9/11 you ask?

Okutandikira ku nnaku ennene eza 1844, ebirango by’ekkubo n’ebikolwa okutuusa mu 1863 biraga ebyafaayo bya 9/11 okutuusa ku tteeka lya Ssande. Lwaki 1844 ye 9/11, obuuza?

Sister White’s writings are clear that the third angel arrived on October 22, 1844, but also arrived in 1888 which typifies 9/11. More importantly all the prophets isolate the very history of 9/11 unto the Sunday law, so it is not the testimony of two or three, but the united testimony of every witness from God’s Word that 9/11 to the Sunday law is the period where “the effect of every vision” is accomplished.

Ebyawandiikibwa bya Ellen G. White birambulukuvu nti Malayika ow’okusatu yatuuka nga 22 Okitobba 1844, naye era yatuuka mu mwaka gwa 1888 ogufaananyiriza 9/11. Era ekisinga obukulu, bannabbi bonna basunsula ddala ebyafaayo ebyennyini okuva ku 9/11 okutuuka ku tteeka lya Sande, noolwekyo tekiba bujulizi bwa babiri oba basatu, wabula obujulizi obw’omugatte bwa buli mujulizi mu Kigambo kya Katonda nti okuva ku 9/11 okutuuka ku tteeka lya Sande kye kiseera we “okutuukirizibwa kwa buli kwolesebwa” kituukirizibwa.

The history of the third angel’s arrival and conclusion was from 1844 to 1863 and represents the period of God’s marvelous works from 9/11 unto the Sunday law. That history is also represented by 1840 to 1844, and in that line 1840 is the alpha and 1844 the omega. In the line of 1844 to 1863, 1844 is the alpha and 1863 is the omega. 1844 is both alpha and omega.

Ebyafaayo eby’okutuuka n’okumaliriza kw’omulayika ow’okusatu byali okuva mu 1844 okutuuka mu 1863 era biyimirira ekiseera ky’emirimu gya Katonda egy’amagero okuva ku 9/11 okutuuka ku etteeka lya Ssande. Ebyafaayo ebyo biyimirirwanso okuva mu 1840 okutuuka mu 1844, era mu lunyiriri olwo 1840 ye Alpha, ate 1844 ye Omega. Mu lunyiriri olw’okuva mu 1844 okutuuka mu 1863, 1844 ye Alpha ate 1863 ye Omega. 1844 ye Alpha era ne Omega.

The cross aligns with 1844, and the Alpha and Omega shed His blood at the cross. From 9/11 (1840) we find Revelation ten setting forth the history that begins with John eating the little book in 1840 and then the disappointment in his stomach in 1844. The eating is the beginning; the stomach marks the end. The last verse of chapter ten represents the history being repeated in the history of the one hundred and forty-four thousand.

Omusalaba gukwatagana ne 1844, era Alufa ne Omega yayiwa omusaayi gwe ku musalaba. Okuva ku 9/11 (1840) tusanga Okubikkulirwa Essuula ey’ekkumi nga kulaga ebyafaayo ebitandika ne Yokaana alya ekitabo ekitono mu 1840, era nga wabaawo obukambwe mu lubuto lwe mu 1844. Okulya kwe kutandika; obukambwe mu lubuto bwe bwe bulaga enkomerero. Olunyiriri olwasembayo olw’Essuula ey’ekkumi lulaga ebyafaayo nga biddamu mu byafaayo by’abantu 144,000.

> And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:10, 11.

> Ate ne nziggya ekitabo ekitono mu mukono gw’omulayika, ne nkirya kyonna; ne kiba mu kamwa kwange kitamu ng’enjuki: ate bwe nammala okukirya, olubuto lwange ne luba muwawu. Era n’angamba nti, Olina okutegeeza obunnabbi nate mu maaso g’abantu bangi, n’amawanga, n’ennimi, n’abakabaka. Okubikkulirwa 10:10, 11.

Revelation chapter ten and Habakkuk chapter two represent two chapters that provide witness to the prophetic period of 1840 unto 1844. The history of 1844 unto 1863 begins at a waymark of disappointment, followed by a scattering that is followed by a gathering. In that period the prophetic history of Habakkuk’s two tables concludes when the second table was printed in 1849 and published abroad in 1850. The period of Habakkuk’s tables was from May of 1842 when the 1843 chart was published and the prophetic period ended where it began with the publication of one of Habakkuk’s two tables. The 1843 chart is the alpha and the 1850 chart is the omega.

Okubikkulirwa omutwe ogw’ekkumi ne Habakkuku omutwe ogw’okubiri biyimirira emitwe ebiri egikuwa obujulizi ku kiseera eky’obunnabbi okuva mu 1840 okutuuka mu 1844. Ebyafaayo ebyo okuva mu 1844 okutuuka mu 1863 bitandikira ku kabonero k’obusubirwa obutatuukiriziddwa, ne bigobererwa okusaasaana, oluvannyuma ne bigobererwa okukuŋaana. Mu kiseera ekyo, ebyafaayo eby’obunnabbi eby’ebipande bibiri bya Habakkuku byaggwaawo, nga ekipande eky’okubiri kyadipulintibwa mu 1849 era ne kisasazibwa ebweru mu 1850. Ekiseera ky’ebipande bya Habakkuku kyatandika mu Meyi 1842 bwe bafulumya ekipande kya 1843, era ekiseera eky’obunnabbi kyaggwera we kyatandikira, nga naawo wafulumizibwa ekimu ku bipande bibiri bya Habakkuku. Ekipande kya 1843 kye Alufa, ate ekya 1850 kye Omega.

In 1856 Hiram Edson wrote a series of articles which took William Miller’s understanding of the “seven times” to a new level. Edson’s work was the omega of Miller’s work bringing Miller’s foundation truth to the position of a capstone which was intended to empower God’s people. Miller’s light on the “seven times” was the alpha and Edson’s light on the “seven times” was the omega.

Mu 1856, Hiram Edson yawandiika olunyiriri lw’ebiwandiiko olwasitula okutegeera kwa William Miller ku "emirundi musanvu" okutuuka ku mutendera omupya. Omulimu gwa Edson gwali omega ku mulimu gwa Miller, nga gutwala amazima ga Miller ag’omusingi mu kifo ky’ejjinja ery’akamalirizo ku ntikko, ekyali kigendereddwawo okusobozesa abantu ba Katonda. Ekitangaala kya Miller ku "emirundi musanvu" kyali alpha, ate ekitangaala kya Edson ku "emirundi musanvu" kyali omega.

In 1863 the movement changed into the church which would ultimately bring about a movement from its own body, the same way that the Millerites came from Protestants, and just as the disciples came out of Judaism to Christianity and just as Joshua and Caleb came from the former covenant people who were destined to die in the wilderness.

Mu mwaka gwa 1863 ekibiina kyakyuka ne kiba ekkanisa, ekyavaako mu nkomerero okuzalibwa kw’ekibiinja okuva mu mubiri gwakyo kennyini; nga bwe AbaMillerite baava mu Abaprotesitanti, era nga bwe Abayigirizwa baava mu ddini ey’Abayudaaya ne bayingira mu ObuKirisitu, era nga Yoswa ne Kalebu bwe baava mu bantu b’endagaano ey’edda abaali basaliddwa okufiira mu ddungu.

In the very same history, (1844 to 1863) the Republican horn of the earth beast is going through a parallel struggle that ultimately breaks out into the Civil War which all historians agree reached its midpoint in 1863 with Lincoln’s Emancipation Proclamation. Lincoln represents the first Republican president, who took the oath of Presidency following the worst Democratic President in history up to that point. He was later assassinated. All these prophetic characteristics and others are repeated with the last Republican president.

Mu byafaayo byennyini bimu (1844 okutuuka mu 1863), ewembe erya Republican ery’ekisolo ekyava mu nsi liri mu kulwana okufaanagana okwaayitamu ne zivaamu entalo ez’eggwanga munda, abannabyafaayo bonna gye bakkiriziganya nti zaatuuka wakati mu 1863, bwe wavawo Ekiragiro kya Lincoln eky’okununula abaddu. Lincoln ayimirira pulezidenti wa Republican asooka, eyalayira obwa Pulezidenti oluvannyuma lwa pulezidenti wa Democratic eyali asinga obubi mu byafaayo okutuusa mu kiseera ekyo. Oluvannyuma yattibwa mu butemu. Ebimanyiddwa bino byonna eby’obunnabbi n’ebirala byeeragiddewo nate ku pulezidenti wa Republican asembayo.

1844 unto 1863 included a scattering and gathering. 1863 represents the Sunday law, so the scattering that took place in 1844 is the only scattering until 1863 when the Laodicean Seventh-day Adventists were scattered unto the wilderness of Laodicea. 1844 produced a scattering and 1863 produced a scattering, thus witnessing to the fact that the history is an identified prophetic symbol, for it begins with an alpha scattering in 1844 and ends with an omega scattering in 1863. The first scattering arrived on July 18, 2020 and the final omega scattering is fulfilled at the Sunday law.

Mu bbanga okuva mu 1844 okutuuka mu 1863 mwalimu okusaasaanyizibwa n’okukuŋaanyizibwa. 1863 kiikirira etteeka lya Ssande, bwe kityo okusaasaanyizibwa okwabaawo mu 1844 kwe kwokka okutuusa mu 1863, lwe Abadiventisi ab’Olunaku Ol’omusanvu ab’e Laodikiya baasaasaanyizibwa mu ddungu lya Laodikiya. 1844 yaaleeta okusaasaanyizibwa era 1863 nayo yaaleeta okusaasaanyizibwa, nga bwe buwa obujulizi nti ebyafaayo bino by’akabonero ka bunnabbi akamanyiddwa, kubanga bitandika n’okusaasaanyizibwa kwa Alufa mu 1844 era bimalira ku kusaasaanyizibwa kwa Omega mu 1863. Okusaasaanyizibwa okusooka kwatuuka nga 18 Julaayi 2020 era okusaasaanyizibwa kwa Omega okw’enkomerero kujjuzibwa mu tteeka lya Ssande.

> “The time is coming when we shall be separated and scattered, and each one of us will have to stand without the privilege of communion with those of like precious faith; and how can you stand unless God is by your side, and you know that he is leading and guiding you?” Review and Herald, March 25, 1890.

> Ekiseera kijja nga tunaawukana era ne tusasaanira, era buli omu ku ffe alisigala okuyimirira yekka nga talina mukisa gw’okubeera mu bumu n’abo abalina okukkiriza okufaanagana ne kwaffe okw’omuwendo omukulu; era osobola otya okuyimirira singa Katonda tali ku ludda lwo, era ng’omanyi nti ye akukulembera era akuluŋŋamya? Review and Herald, Maarisi 25, 1890.

Its not enough for God to stand “by your side,” you must also “know that he is leading and guiding you.” This fact is a subject of prophecy represented by the various phrases based upon when “ye shall know the Lord.”

Katonda okuyimirira "ku ludda lwo" tekimala; olina era "okumanya nti akukulembera era akakulaga ekkubo." Kino kyogerwako mu bubaka bw'obunnabbi, nga kiragibwa mu bigambo eby'enjawulo ebisinziira ku kiseera lwe "munaamanya Mukama."

> And ye shall eat in plenty, and be satisfied, and praise the name of the Lord your God, that hath dealt wondrously with you: and my people shall never be ashamed. And ye shall know that I am in the midst of Israel, and that I am the Lord your God, and none else: and my people shall never be ashamed. … So shall ye know that I am the Lord your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more. Joel 2:26, 27, 3:17.

> Era mulirya mu bungi, ne mukkuta, ne mutendereza erinnya lya Mukama Katonda wammwe, eyabakoleredde eby'ekitalo; era’abantu bange tebaliswala nate. Era mujja kumanya nti ndi wakati mu Isirayiri, era nti nze Mukama Katonda wammwe; tewali mulala yenna; era’abantu bange tebaliswala nate. ... Kale mulyoke mumanye nti nze Mukama Katonda wammwe abeera e Sayuuni, olusozi lwange olutukuvu; awo Yerusaalemi aliba mutukuvu, era tewaliba mugenyi ayitamu nate. Yoweeri 2:26, 27, 3:17.

When Jerusalem is holy, she is the church triumphant, for the church militant is defined is a church made up of wheat and tares, and when “no strangers pass through” “Jerusalem” “anymore” God’s people “shall know” “that he is leading and guiding.” They know, for they are those who have fulfilled the prayer of “seven times,” which includes confessing that God had not been leading you as a Laodicean, but when your change to a Philadelphian you will know “that he is leading and guiding” and that God is “in the midst of Israel.”

Yerusaalemi bw’eba mutukuvu, aba Ekkanisa Eyawangula, kubanga Ekkanisa ey’omu Lutalo elambululibwa nti ekkanisa erimu ngaano n’omuddo omubi, era bwe kinaaba nti ‘tewali bannaggwanga bayitamu’ ‘Yerusaalemi’ ‘nate’ abantu ba Katonda ‘banaamanya’ ‘nti ye akulembera era akuluŋŋamya.’ Bamanyi, kubanga be abo abaatuukiriza essaala ey’ ‘emirundi musanvu,’ eky’omu mwe muli n’okwatula nti Katonda teyabadde akukulembera ng’ow’e Lawodikiya, naye bw’okyuka n’oba ow’e Filadelfiya, oja kumanya ‘nti ye akulembera era akuluŋŋamya’ era nti Katonda ali ‘mu wakati wa Isirayiri.’

The alpha scattering (disappointment) of April 19 and the omega scattering (disappointment) of October 22 is marked by the first official publication after the great disappointment of October 22. Publishing is a prophetic marker in Millerite history and the prophetic history of the United States, so the first thing officially published after 1844 is a waymark of that history, and the waymark identifies a scattering.

Okusasaanyizibwa kwa Alufa (okusuubirwa okutatuukirira) okw’Epririi 19 n’okusasaanyizibwa kwa Omeega (okusuubirwa okutatuukirira) okw’Okitobba 22 kulagibwa olw’ekiwandiiko ekisooka ekyafulumizibwa mu butongole oluvannyuma lw’ennaku ennene ez’okusuubirwa okutatuukirira ez’Okitobba 22. Okufulumya ebiwandiiko kye kabonero ka obunnabbi mu byafaayo by’aba Millerite n’ebyafaayo eby’obunnabbi eby’e Yunaitid Steeti za Amerika, noolwekyo ekintu ekisooka ekyafulumizibwa mu butongole oluvannyuma lwa 1844 kiba kabonero k’ekkubo mu byafaayo ebyo, era akabonero ako kalaga okusasaanyizibwa.

## 1847—The Remnant Scattered Abroad

1847-Abasigaddewo Abasaasaanyizibwa mu Nsi Ez'ebweru

> “A Word to the ‘Little Flock.’

> Ekigambo eri 'Ekisibo Ekitono'.

> “The following articles were written for The Day-Dawn, which has been published at Canandaigua, New York, by O. R. L. Crosier. But as that paper is not now published, and as we do not know as it will be published again, it is thought best by some of us in Maine, to have them given in this form. I wish to call the attention of the ‘little flock’ to those things which will very soon take place on this earth. . . .

> Ebiwandiiko ebiddirira byawandiikibwa ku lwa The Day-Dawn, eyali efulumizibwa e Canandaigua, New York, O. R. L. Crosier ye yali akifulumya. Naye kubanga olupapula olwo kaakano tebakulufulumya, era kubanga tetumanyi oba lijja kuddamu okufulumizibwa, abamu ku ffe e Maine balabye nga kye kirungi okubifulumya mu ngeri eno. Njagala okuyita ‘ekisibo ekitono’ okussa obwegendereza ku bintu ebyo ebigenda okutuukirira mangu ennyo ku nsi eno. . . .

> “The reader will have observed that three communications from the pen of Mrs. E. G. White were included in A Word to the ‘Little Flock.’ . . .

> Omusomi aliba alabye nti ebiwandiiko bisatu ebyawandiikibwa Mrs. E. G. White byateekebwamu mu A Word to the 'Little Flock.' . . .

> “The second communication from Mrs. White, found on pages 14–18, is an account of her first vision under the title, To the Remnant Scattered Abroad. This was written December 20, 1845, as a personal letter to Enoch Jacobs, and was first published by the recipient in The Day-Star of January 24, 1846. Then on April 6, 1846, it was reprinted in broadside form by James White and H. S. Gurney. The statement as it appears in A Word to the ‘Little Flock,’ with the exception of minor editorial changes and added scripture references, is identical with the full account of the vision as first printed.” James White, A Word to the ‘Little Flock’, 25.

> Obubaka obw’okubiri okuva eri Mrs. White, obusaniddwa ku miko 14–18, kwe kunnyonnyola okw’okulaba kwe okwa bunnabbi okwasooka, nga kulina omutwe “To the Remnant Scattered Abroad.” Kino kyawandiikibwa nga 20, Desemba 1845 nga ebbaluwa ey’omuntu ku muntu eri Enoch Jacobs, era eyagifuna ye yagifulumiza okusooka mu “The Day-Star” ey’olunaku lwa nga 24, Jjanwali 1846. Ate nga 6, Apuli 1846, James White ne H. S. Gurney ne badiddamu okugifulumya mu ngeri ya “broadside.” “Okutegeeza okwo nga bwe kulabikira mu ‘A Word to the ‘Little Flock’,’ okujjako okukyusakyusa okutono okw’abalongosa ebiwandiiko n’okugattibwako eby’okwejjereza mu Byawandiikibwa, kufaanagana ddala n’ennyonnyola empanvu ey’okulaba okwa bunnabbi nga bwe yafulumizibwa okusooka.” James White, A Word to the ‘Little Flock’, 25.

1844 marks the arrival of an angel and a disappointment. In 1845 the first vision is written and it is published in 1846. The first vision is to “the remnant scattered abroad.” I doubt that the unmarried teenage prophetess knew when she wrote out her first vision that a prophetic characteristic of the “remnant” is that the remnant would of prophetic necessity need to be “scattered abroad,” as one of the characteristics of the one hundred and forty-four thousand. In 1846 the Whites were married, thus changing Ellen’s last name to White. In the same year the Whites began to keep the seventh-day Sabbath. In 1846 the covenant is marked as finalized, the prophetic marriage that began in 1844 was consummated in 1846, and in 1847 the first official publication is printed and mailed.

Mu 1844, malayika yatuuka era ne wabaawo okumenyeka kw’ensuubi. Mu 1845 okwolesebwa okw’olubereberye kwawandiikibwa, era ne kukubibwa ku mpapula ne kuwanikibwa mu 1846. Okwolesebwa okw’olubereberye kwali eri ‘abasigalira abayase mu nsi zonna.’ Nsazaamu kubuusabuusa nti omuwala omuvubuka atannaba kufumbirwa, nnabbi omukazi, yali amanyi mu kiseera kye yawandiika okwolesebwa kwe okw’olubereberye nti omu ku biranga eby’obunnabbi eby’‘abasigalira’ kye kuba nti, nga bwe kyetaagisa mu bunnabbi, ‘baliba basaasanyiziddwa mu nsi zonna,’ nga kino kye kimu ku biranga by’abantu 144,000. Mu 1846, aba White baawasa, era erinnya ery’ekika lya Ellen ne likyuka ne liba White. Mu mwaka gumu gwegumu, aba White baatandika okukuuma Ssabbiiti y’olunaku olw’omusanvu. Mu 1846 endagaano yateekebwako akabonero ng’emaliriziddwa; obufumbo obw’obunnabbi obwatandika mu 1844 bwatuukirizibwa mu 1846; era mu 1847 ekiwandiiko ekya entongole ekyasooka kyakubibwa ku mpapula ne kisindikibwa.

## May, 1850

Maayi, 1850

> “DEAR READER—My object in this review has been to expose error by the light of sacred truth. . . .

> Omusomi omwagalwa- Ekigendererwa kyange mu kwekenneenya kuno kyabadde kulabikkula ensobi mu musana gw'amazima agatukuvu. . . .

> “In presenting this little work to the scattered flock, I have discharged my duty to them, in this respect, and may God add his blessing. Amen.” James White, The Seventh-day Sabbath not Abolished, 2.

> "Mu kuwanjula omulimu omutono guno eri ekisibo ekisasaanyiziddwa, ntuukirizza obuvunaanyizibwa bwange eri bo mu nsonga eno, era Katonda agatteko omukisa gwe. Amina." James White, Sabat ey’Olunaku olw’Omusanvu teggibwawo, 2.

The publication by James White is identifying that his audience was still a scattered flock, but it is also the defense of the seventh-day Sabbath. This is the message of the third angel in its infancy in terms of Millerite Adventism understanding of the Sabbath and the third angel. It is published the same year the 1850 chart is published and together they represent the raising up of the Lord’s army for the approaching Sunday law crisis. Jesus always illustrates the end with the beginning and those who presented the message in 1844 who employed the 1843 chart, were typifying those who would present the message employing the 1850 chart. The beginning of the period of Habakkuk’s two tables, men were proclaiming the message of the hour in conjunction with Habakkuk’s table and in 1850 James White is presenting the message of the third angel along with the 1850 chart. The chart was made by Brother Nichols in the 1849 time period, a period of time when James and Ellen White were living with Brother Nichols. James White was directly associated with the 1850 chart’s production and in that year he began to proclaim the third angel’s message.

Ekiwandiiko kya James White kiraga nti abo be yali ayogerera baali bakyasasaanyiziddwa ng’ekisibo ekisangazikiddwa, naye era kye kulwanirira ku Ssabbiiti ey’olunaku olw’omusanvu. Kino kye obubaka bw’omumalaika ow’okusatu mu ntandikwa yaabwo, mu ngeri Millerite Adventism gye yategeerangamu Ssabbiiti n’omumalaika ow’okusatu. Kyafulumizibwa mu mwaka gumu gwe yafulumizibwamu n’olubaalo lwa 1850, era wamu ne kyo biraga okuzuukusibwa kw’eggye lya Mukama olw’obutabanguko bw’amateeka ga Ssande obwali bunaatera okutuuka. Yesu bulijjo alaga enkomerero ng’agitunuulira mu ntandikwa, era abo abaaleeta obubaka mu 1844 nga bakozesa olubaalo lwa 1843, baali bafaananyiriza abo abaali banaaleeta obubaka nga bakozesa olubaalo lwa 1850. Ku ntandikwa y’ekiseera ky’amabaalo abiri ga Habakkuku, abantu baali bapangaza obubaka obw’ekiseera wamu n’olubaalo lwa Habakkuku, era mu 1850 James White yawanjulira obubaka bw’omumalaika ow’okusatu awamu n’olubaalo lwa 1850. Olubaalo luno lwakolebwa Ow’oluganda Nichols mu kiseera kya 1849, ekiseera James ne Ellen White lwe baali babeera ne Ow’oluganda Nichols. James White yali ayetabye butereevu mu kukolebwa kw’olubaalo lwa 1850, era mu mwaka ogwo yatandika okubuulira obubaka bw’omumalaika ow’okusatu.

> “September 23d, [1850] the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.” Review and Herald, November 1, 1850.

> Sebutemba 23, [1850], Mukama yandaga nti yabadde agolodde omukono gwe omulundi ogw’okubiri okununula abaasigalewo ku bantu be, era nti amaanyi agateekebwamu mu kiseera kino eky’okukuŋaanya gasaanidde okweyongerwako emirundi ebiri. Mu kiseera ky’okusaasaanya Isiraeri yakubwa ne yayulibwa; naye kaakano mu kiseera eky’okukuŋaanya Katonda ajja kuwonya era asiba ebiwundu by’abantu be. Mu kusasaanya, okuyiiya okusaasaanya amazima kwalina omugaso mutono nnyo, ne kuviirako bitono nnyo oba ne kuviirako nga tewali; naye mu kukuŋaanya, Katonda bw’aba ategerese omukono gwe okuŋaanya abantu be, okuyiiya okusaasaanya amazima kujja kutuukiriza ekigendererwa kwo. Bonna balina okubeera bumu era ab’ekyakalira mu mulimu. Nnalaba nti kya nsonyi singa omuntu yenna ayolesa ku kiseera ky’okusaasaanya ng’akyeyambisa by’okulabirako okutufuga kati mu kiseera ky’okukuŋaanya; kubanga singa Katonda takola kati ku lwaffe kusukka ku kye yakola olwo, Isiraeri teyandikuŋaanyiziddwa. Kye kyetaagisa mu ngeri y’emu nti amazima gawandiikibwe mu gazeti, nga bwe gabuulirwa. Review and Herald, Novemba 1, 1850.

> “The view that the Lord ‘had stretched out His hand the second time to recover the remnant of His people,’ on page 74, refers only to the union and strength once existing among those looking for Christ, and to the fact that He had begun to unite and to raise up His people again.” Early Writings, 86.

> Ekyalabibwa nti Mukama ‘yayolola omukono gwe omulundi ogw’okubiri okununula ensigalira y’abantu be,’ ku muko ogwa 74, kitegeeza byokka ku bumwe n’amaanyi ebyaliwo edda mu abo abalindirira okujja kwa Kristo, era ku nsonga nti yali atandise okubayunga wamu n’okubazzaamu amaanyi abantu be nate. Early Writings, 86.

Sister White in Early Writings is commenting upon the passage from Review and Herald in connection with her employing the prophet Isaiah’s words when she said, “the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people.” He stretched out His hand in 1850. When He gathered those people into the Most Holy Place on October 22, 1844 it was at the conclusion of the scattering from 677 BC until October 22, 1844. Literal Judah residing in the literal glorious land were scattered for 2520 years in agreement with the “seven times” of Leviticus twenty-six in 677 BC. At the conclusion of the 2520 years spiritual Israel was gathered on October 22, 1844 and they were immediately scattered and the scattering concluded when the Lord stretches forth His hand a second time. He gathers them the second time in the passage to accomplish two things; to “bind up his people” and to “raise up” His people.

Mukyala White mu Early Writings annyonyola ku kyawandiiko ekiva mu Review and Herald, ng’akigatta n’engeri gye yakozesa ebigambo bya nnabbi Isaaya bwe yagamba nti, “Mukama yandaga nti yalambaza omukono gwe omulundi ogw’okubiri okuddamu okukuŋŋaanya abaasigalawo mu bantu be.” Yalambaza omukono gwe mu 1850. Bwe yakuŋŋaanya abo abantu n’abayingiza mu Kifo Ekitukuvu Ennyo ku Okitobba 22, 1844, kyali ku nkomerero y’okusaasaanyizibwa okuva mu 677 BC okutuuka ku Okitobba 22, 1844. Yuda ow’omubiri eyali etudde mu nsi ya kitiibwa ey’omubiri yassaasaanyizibwa okumala emyaka 2520, nga bwe kiri mu “ebiseera musanvu” eby’omu Levitiko 26, okuva mu 677 BC. Ku nkomerero y’emyaka 2520 Isirayiri ow’omwoyo yakuŋŋaanyizibwa ku Okitobba 22, 1844 era ne bassaasaanyizibwa amangwago, era okusaasaanyizibwa ne kuwedda Mukama bwe yalambaza omukono gwe omulundi ogw’okubiri. Abakuŋŋaanya omulundi ogw’okubiri mu kyawandiiko ekyo okutuukiriza ebintu bibiri; “okusiba abantu be” ne “okuyimiriza” abantu be.

> “I then saw the third angel. Said my accompanying angel, ‘Fearful is his word, awful is his mission. He is the angel that is to select the wheat from the tares, and seal or bind the wheat for the heavenly garner.’ These things should engage the whole mind, the whole attention. Again I was shown the necessity of those who believe we are having the last message of mercy, being separate from those who are daily receiving or imbibing new error. I saw that neither young nor old should attend the assemblies of those who are in error and darkness. Said the angel, ‘Let the mind cease to dwell on things of no profit.’” Manuscript Releases, volume 5, 425.

> Olwo ne ndaba malayika ow’okusatu. Malayika eyandibadde nange n’agamba nti, ‘Ebigambo bye biteeka okutya; omulimu gwe gukangadde. Ye malayika agenda okusunsula ngano okuva mu busagazi, era n’ateekako akabonero oba okusiba ngano okuzitegekera ekiterekero eky’omu ggulu.’ Ebyo biteekwa okukwata ku mutima gwonna n’okwegendereza kwonna. Nate nnalabisibwa obwetaavu bwa abo abakkiriza nti tulina obubaka bw’okusaasira obw’enkomerero okweyawula okuva eri abo abuli lunaku abakkiriza oba abeyingizaamu enjigiriza enkyamu empya. Nnalaba nti tewali muto newankubadde mukadde alina okugenda mu nkungaana z’abo abali mu nsobi n’ekizikiza. Malayika n’agamba nti, ‘Leka amagezi okukalemera ku bintu ebitalina mugaso.’ Manuscript Releases, omuzingo 5, 425.

The second gathering that began in 1850 typified the sealing (binding) of God’s people as they are lifted up “raised” as an ensign. 1850 identifies when the Lord gathers the one hundred and forty-four thousand. Of prophetic necessity they must have been scattered prior to being gathered. Thus, “the three and a half days” of Revelation 11:11 which symbolize 1260, which is half of 2520 and represents the scattering that followed July 18, 2020. Revelation 11:11 is representing the second gathering of those who are to be the one hundred and forty-four thousand and the ensign that is lifted up to the nations as set forth in Isaiah 11:11!

Okukuŋaana okw'okubiri okw'atandika mu 1850 kwafaananyiriza okuteekebwako akabonero (okusibibwa) kw'abantu ba Katonda nga bayiinulibwa okuba ekibendera. 1850 kiraga ekiseera Mukama lwe akuŋaanya abo 144,000. Mu by'obunnabbi kisaanira nti baali basookera ddala okusasaanyizibwa nga tebannakuŋaanyizibwa. N'olwekyo, ‘ennaku ssatu n'ekitundu’ ez'Okubikkulirwa 11:11 ziyimirira 1260, nga 1260 kino kitundu ky'2520 era kiyimirira okusasaanyizibwa okwaddirira nga 18 Julaayi 2020. Okubikkulirwa 11:11 kuyimirira okukuŋaana okw'okubiri kw'abo abajja okuba 144,000 n'ekibendera ekiyiinulibwa eri amawanga nga bwe kirambikiddwa mu Isaaya 11:11!

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.

> Era ku lunaku olwo walibaawo omuzi gwa Yese, oguyimirira ng’ekibendera ky’abantu; eri gwo ab’amawanga bajja okunoonya; era okuwummula kwe kunaabanga kwa kitiibwa.

> And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.

> Era ku lunaku olwo Mukama aliddamu okugolola omukono gwe omulundi ogw'okubiri okununula abasigaddeko mu bantu be okuva mu Bwasuli, ne mu Misiri, ne mu Pafulosi, ne mu Kuusi, ne mu Eylamu, ne mu Sinari, ne mu Kamasi, n'okuva ku bizinga by'ennyanja.

> And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10, 11, 12.

> Alyimusa akabonero eri amawanga, n’akuŋŋaanya abagobeddwa ba Isirayiri, n’akuŋŋaanya abo abaasaasaanyizibwa ab’e Yuda okuva ku mpeera ennya z’ensi. Isaaya 11:10, 11, 12.

In 1850 the Lord stretched forth His hand a second time to gather the people who were presenting the third angel’s message in conjunction with the message of the Midnight Cry as represented by Habakkuk’s two tables. In July of 2023 the Lord stretched forth His hand a second time to gather the people who were presenting the third angel’s message in conjunction with the message of the Midnight Cry as represented by Habakkuk’s two tables. Both 1850 and July 2023 identify the gathering of “the remnant of his people” as Isaiah states in verse 11 of chapter 11. Verse 11 is sandwiched between verses ten and twelve, and both those verses identify the lifting up of the ensign to the world.

Mu mwaka gwa 1850 Mukama yalongera omulundi ogw’okubiri okugolola omukono gwe okuŋŋaanya abantu abaali babuulira obubaka bw’Omulayika ow’okusatu wamu n’obubaka bw’Okukaaba okw’ettumbi ly’ekiro, nga bwe bukiikirirwa ku bipande bibiri bya Habakkuku. Mu mwezi gwa July 2023 Mukama yalongera omulundi ogw’okubiri okugolola omukono gwe okuŋŋaanya abantu abaali babuulira obubaka bw’Omulayika ow’okusatu wamu n’obubaka bw’Okukaaba okw’ettumbi ly’ekiro, nga bwe bukiikirirwa ku bipande bibiri bya Habakkuku. Byombi 1850 ne July 2023 biraga okukuŋŋaanyizibwa kw’“ekitundu ekyasigalayo ky’abantu be” nga Isaaya bw’agamba mu olunyiriri 11 olw’Essuula 11. Olunyiriri 11 luli wakati w’olunyiriri 10 n’olunyiriri 12, era olunyiriri zombi ezo ziraga okuteekebwa waggulu kw’akabonero eri ensi yonna.

Each of the three verses are identifying the ensign, though the middle verse identifies them as the “remnant.” The remnant there is gathered a second time and the number of tribes who they are gathered from is eight. “8” represents not only those in the Noah’s ark that went from old world to the new world without seeing death, but “8” also represents those who are the 8th church that is of the seven. The two witnesses of Revelation 11:11 are those who have been resurrected. The number “8” is the symbol of the resurrection, a symbol of the one hundred and forty-four thousand, a symbol of baptism and a symbol of those who transition from Laodicea unto Philadelphia and become Isaiah’s ensign to the nations. The Lord stretches forth His hand a second time in 1850 to 1865 and again in July of 2023.

Ebirwandiiko bisatu byonna biraga ekibendera, newankubadde olunyiriri olwakati lubalambulula nga “abasigaddewo.” Abasigaddewo eyo bakuŋŋaaniddwa omulundi ogw’okubiri, era omuwendo gw’ebika gye bakuŋŋaaniddwaamu gwe munaana. “8” kiyimirira si baabo bokka abaali mu eryato lya Nuu abaava mu nsi enkadde ne bayingira mu nsi empya nga tebalabye kufa, naye “8” era kiyimirira abo ab’ekkanisa ey’omunaana mu za musanvu. Abajulizi babiri aba mu Kubikkulirwa 11:11 be abo abazukkizibbwa. Omuwendo “8” kye kabonero ka kuzukira, akabonero k’emitwalo kkumi n’ena n’enkumi nnya, akabonero k’obatizo, era akabonero k’abo abava mu Laodikeya okutuuka e Firadelfiya ne bafuuka ekibendera kya Isaaya eri amawanga. Mukama agolola omukono gwe omulundi ogw’okubiri mu 1850 okutuuka mu 1865 era nate mu Jjulayi wa 2023.

In 2023, there was new light upon the seven times just as there had been in 1856. The period of 1856 unto 1863 is representing the history of the one hundred and forty-four thousand when the Lord raises up His remnant people as an army.

Mu 2023, waaliwo omusana omupya ku emirundi musanvu nga bwe gwaliwo ne mu 1856. Ebbanga okuva mu 1856 okutuuka mu 1863 kiikirira ebyafaayo by'abantu 144,000 ng’Omukama ayimusa abantu be abasigaddewo ng’eggye.

Isaiah 11:11 aligns perfectly with Revelation 11:11 which aligns perfectly with Daniel 11:11. Isaiah and John are portraying an internal history and Daniel an external history. Daniel’s external line of 11:11 runs parallel with John’s internal line of 11:11 and Isaiah’s 11:11 presents the ensign of the internal line who calls God’s other flock out of the external line. Palmoni has tied these passages together into a nice bundle that could only be accomplished by the One who is Creator of all things.

Isaaya 11:11 ekwatagana bulungi ddala n’Okubikkulirwa 11:11. Era Okubikkulirwa 11:11 ekwatagana bulungi ddala ne Danieri 11:11. Isaaya ne Yokaana balaga ebyafaayo eby’omunda, ate Danieri alaga ebyafaayo eby’ebweru. Olunyiriri lwa Danieri olw’ebweru olwa 11:11 lugendera wamu n’olunyiriri lwa Yokaana olw’omunda olwa 11:11, ate Isaaya 11:11 alaga ekibendera ky’olunyiriri lw’omunda ekiyita endiga endala za Katonda okuva mu linyiriri olw’ebweru. Palmoni agasse ebyawandiikibwa bino wamu mu ngeri ennungi ennyo, ekintu ekisoboka yokka eri Oyo Omutonzi w’ebintu byonna.

We will continue these things in the next article.

Tujja okugenda mu maaso n’ebintu bino mu kiwandiiko ekiddako.

## Dialogue with Artificial Information:

Okukubaganya ebirowoozo n'Obubaka obw'akolebwa:

Does the math world find any significance in the number “11”?

Abakugu mu bibalo balabaamu obukulu mu muwendo "11"?

Yes, the number 11 holds several points of genuine mathematical interest and significance (beyond just being a prime number). Here are the main ones that mathematicians and math enthusiasts often highlight:

Weewawo, ennamba kkumi n’emu erina ensonga nnyingi ez’amaanyi n’omugaso mu by’obubalo (okusinga okuba ‘prime’ yokka). Bino bye bikulu abakugu mu by’obubalo n’abaagala obubalo bye basembayo okulaga:

11 is fifth prime number, the smallest two-digit prime and the first prime that is a palindrome in base 10. “11” is the smallest repunit (a number consisting of repeated units that is a prime. It is the only two-digit prime where the two digits are the same. 11, 22, 33, 44 ect. Only works with “11.” “11” is a Mersenne prime exponent. The decimal expansion of 1/11 = 0.090909… has a repeating period of just 2, but 1/11 is famous in another way: the sequence of primes 11, 101, 1009, 10007, 100003, etc., shows up in discussions of primes in arithmetic progression. The dihedral group of order 22 (symmetries of a regular 11-gon) is notable because “11” is the smallest prime for which the dihedral group has a non-abelian center-free structure of interest in group theory. In theoretical physics (string theory / M-theory), the universe is often modeled in 11 spacetime dimensions, and physicists and mathematicians who work in that area frequently remark on 11’s appearance. “11” is the only palindromic prime with an even number of digits (all others with even digits greater than 2 are divisible by 11 and hence composite). This is a theorem in recreational number theory.

11 ye ya ttaano mu nnamba ezigabanika mu 1 ne mu yo yokka, era ye kitono ennyo mu nnamba za ‘prime’ ez’ebidijiti bibiri, ate era ye ‘prime’ esooka ey’esomeka kyekimu mu maaso n’ennyuma mu musingi 10. “11” kye kitono ennyo mu “repunit” (ennamba ezikolebwa mu bimu “1” eziddamu) ekiba ‘prime’. Ye yokka mu ‘prime’ ez’ebidijiti bibiri mwe bidijiti byombi bibeera bimu. 11, 22, 33, 44, n’ebirala: mu bino “11” yekka ye ‘prime’. “11” lye buyinza (exponent) obuleeta Mersenne prime (2^11 − 1). Ennyanjula ya desimoolo ya 1/11 = 0.090909... erina omutendera oguddamu gwa 2 bokka, naye 1/11 emanyiddwa mu ngeri endala: olunyiriri lw’ennamba ‘prime’ 11, 101, 1009, 10007, 100003, n’ebirala, lwelabikira mu nkukakkanya ezikwata ku ‘prime’ mu lulunyiriri olulimu enjawulo ey’enkanankana. Ekibinja kya dihedral eky’omuwendo 22 (obwenkanya bw’ekifaananyi ekirina emabbali 11 ag’enkanankana) ky’ekitalo kubanga “11” ye ‘prime’ entono ennyo gye kivudde ekibinja kya dihedral okufuna enkalirano etali abelian era etali na “center” ey’omugaso mu ndowooza y’ebibinja. Mu fizika eya teori (string theory / M-theory), obutonde bulimu emirundi mingi buteekebwamu enkaliriza mu bipimo 11 eby’ebbanga n’ebiseera, era abasayansi n’ababalirizi abakola mu kitundu ekyo bulijjo bawanjagira okulabika kwa “11”. “11” ye yokka mu ‘prime’ ez’esomeka kyekimu mu maaso n’ennyuma ezirina omuwendo gw’ebidijiti ogugabanyikibwa mu bbiri; endala zonna ezirina ebidijiti eby’enkanankana ebisinga 2 zigabanika mu 11, n’olwekyo ziba ‘composite’. Kino kye kimu ku ‘theorem’ mu theory y’enamba ey’okusanyusa.

Bottom line:

Mu bufunze:

While “11” doesn’t have the same superstar status as π, e, or the golden ratio, it pops up repeatedly as the smallest or first example of many phenomena (first repunit prime, only even-digit palindromic prime, early appearance in many proofs and counterexamples, 11 dimensions in M-theory, etc.). So yes—the math world does consider 11 a significant number.

Wadde nga “11” terina ettutumu lya “superstar” ng’a π, e, oba Golden Ratio, kibonekera emirundi mingi ng’ekitono ennyo oba ng’eky’okulabirako ekisooka mu bintu bingi (repunit prime esooka, only even-digit palindromic prime, okulabikirawo mberambera mu bujulizi bungi n’ebyokulabirako ebiwakanya, ebipimo 11 mu M-theory, n’ebirala). Noolwekyo, yee—ensi y’ebibalo egitwala 11 nga nnamba ey’omugaso.

> “He who inspired the Word was the true expositor of the Word. Christ illustrated his teachings by calling the attention of his hearers to the simple laws of nature, and to the familiar objects which they daily saw and handled. Thus he led their minds from the natural to the spiritual. Many failed of grasping at once the meaning of his parables; but as they day by day came in contact with the objects with which the Great Teacher had associated spiritual truths, some discerned the lessons of divine truth he had sought to impress, and these were convinced of the truth of his mission and converted to the gospel.” Sabbath School Worker, December 1, 1909.

> “Oyo eyasikiriza Ekigambo ye yali omunnyonnyozi omutuufu w’Ekigambo. Kristo yannyonnyola okuyigiriza kwe ng’akozesa okulabirako, ng’ayita endowooza z’abaawuliriza be ku mateeka ag’obutonde ag’ebyangu, era n’ebintu bye baalabanga ne babikwatako buli lunaku. Bw’atyo n’atwala endowooza zaabwe okuva ku by’obutonde okutuuka ku by’omwoyo. Abangi tebaasobola kukwata amangu ddala amakulu g’ebigero bye; naye nga buli lunaku bwe baakwatagananga n’ebintu Omuyigiriza Omukulu bye yali akozesanga okulaga amazima ag’eby’omwoyo, abamu ne bategeera eby’okuyigiriza eby’amazima ga Katonda bye yali agezaako okubateekamu mu mitima, era bano ne bakakanyizibwa ku mazima g’obutumwa bwe ne bakyuka ne bakkiriza enjiri.” Sabbath School Worker, Desemba 1, 1909.

> “Leading thus from the natural to the spiritual kingdom, Christ’s parables are links in the chain of truth that unites man with God, and earth with heaven.” Christ’s Object Lessons, 17.

> Nga bitutwala bwe bityo okuva ku by'obutonde okutuuka mu bwakabaka obw'Omwoyo, ebifaananyi bya Kristo biba ebitundu mu lunyiriri lw'amazima olugatta omuntu ne Katonda, n'ensi ne ggulu." Christ's Object Lessons, 17.

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