All the prophets agree with one another, and they all testify more specifically about the end of the world than the days in which they lived. Their testimony is to be applied in the prophetic period of the sealing time of the one hundred and forty-four thousand, for that is where the effect of every vision occurs. Isaiah, in chapter six, in vision was allowed to look into the Most Holy Place, during the period of the sealing time of the one hundred and forty-four thousand, where He saw God’s glory. We know it was post-September 11, 2001, for he heard the angels in verse three, identify that the earth was then full of His glory.

Banabbi bonna bakkiriziganya, era bonna bawa obujulizi mu bulambulukufu obusinga ku nkomerero y’ensi okusinga ku nnaku ze baabeerangamu. Obujulizi bwabwe busaanidde okukozesebwa mu kiseera eky’obunnabbi eky’okuteekebwako akabonero kw’emitwalo kkumi nnya mu lukumi nnya, kubanga eyo wewatuukirira buli kibonekerwa. Isaaya, mu ssuula ey’omukaaga, mu kibonekerwa yakkirizibwa okutunuulira mu Kifo Ekitukuvu Ennyo, mu kiseera eky’okuteekebwako akabonero kw’emitwalo kkumi nnya mu lukumi nnya, gye yalabira ekitiibwa kya Katonda. Tukimanyi nti kyali oluvannyuma lwa September 11, 2001, kubanga yawulira bamalayika mu olunyiriri olw’okusatu nga bategeeza nti mu kiseera ekyo ensi yali ejjudde ekitiibwa kye.

“When God was about to send Isaiah with a message to His people, He first permitted the prophet to look in vision into the holy of holies within the sanctuary. Suddenly the gate and the inner veil of the temple seemed to be uplifted or withdrawn, and he was permitted to gaze within, upon the holy of holies, where even the prophet’s feet might not enter. There rose before him a vision of Jehovah sitting upon a throne high and lifted up, while the train of His glory filled the temple. Around the throne were seraphim, as guards about the great King, and they reflected the glory that surrounded them. As their songs of praise resounded in deep notes of adoration, the pillars of the gate trembled, as if shaken by an earthquake. With lips unpolluted by sin, these angels poured forth the praises of God. ‘Holy, holy, holy, is the Lord of hosts,’ they cried; ‘the whole earth is full of His glory.’ [See Isaiah 6:1–8.]

Katonda bwe yali wa kutuma Isaaya n’obubaka eri abantu be, yasooka amukkiriza okulaba mu kwolesebwa mu Kifo Ekitukuvu Ennyo ekiri mu yeekaalu. Amangwago, oluggi n’omutimbagano ogw’omunda ogw’omu yeekaalu byaalabika nga bitwaliddwa waggulu oba nga bibiddwawo, era n’akkirizibwa okutunuulira munda, mu Kifo Ekitukuvu Ennyo, aw’atakkirizibwa na bigere by’ennabbi okuyingira. N’alaba Yakuwa mu kwolesebwa ng’atudde ku ntebe ey’obwakabaka ey’ewaggulu era egulumiziddwa, ate ekisu ky’ekitiibwa kye ne kijjuza yeekaalu. Okwetooloola entebe waaliwo baserafiimu, ng’abaakuumi ab’etooloola Kabaka Omukulu, era ne bakomyawo ekitangaala ky’ekitiibwa ekyabayetooloola. Bwe baayimbanga ennyimba z’otendereza n’eddoboozi ery’amaanyi ery’okusinza, emisingi gy’enzigi ne ginyegenyeka, ng’ekikankano ky’ensi bwe kiba kisikidde. N’eminnyo egitalyonooneka olw’ekibi, bamalayika bano ne bazzaayo mu bungi okutendereza kwa Katonda. “Mutukuvu, Mutukuvu, Mutukuvu, Mukama ow’eggye,” bwe baakaaba; “ensi yonna ejjudde ekitiibwa kye.” [Laba Isaaya 6:1-8.]

“The seraphim around the throne are so filled with reverential awe as they behold the glory of God, that they do not for an instant look upon themselves with admiration. Their praise is for the Lord of hosts. As they look into the future, when the whole earth shall be filled with His glory, the triumphant song is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of hosts.’ They are fully satisfied to glorify God; abiding in His presence, beneath His smile of approbation, they wish for nothing more. In bearing His image, in doing His bidding, in worshiping Him, their highest ambition is reached.” Gospel Workers, 21.

Baserafi abali okwetooloola entebe ey’obwakabaka bajjudde entisa ey’ekitiibwa nga bwe balaba ekitiibwa kya Katonda, okutuusa ne batatunuulira bo bennyini n’akaseera katono nga beewoomereza. Okutendereza kwabwe kuli eri Mukama ow’eggye. Bwe batunuulira eby’omu maaso, nga ensi yonna ejja kujjula ekitiibwa kye, oluyimba olw’obuwanguzi luyingirizibwa okuva eri omu okutuuka ku munne mu kuyimba okuzirizika nti, ‘Omutukuvu, Omutukuvu, Omutukuvu, ye Mukama ow’eggye.’ Bakkuse ddala okumugulumiza Katonda; nga babeera mu maaso ge, nga basiimiddwa naye, tebeeyagalira kyonna kirala. Mu okutwala obufaananyi bwe, mu okukola by’abalagira, mu kumusinza, okwegomba kwabwe okusinga obukulu kutuukirizibwa. Abakozi b’Enjiri, 21.

In agreement with Isaiah, the prophet Ezekiel was also allowed to see into the Most Holy Place. Ezekiel’s vision began in chapter one, verse one.

Ng’ate nga bwe kyali eri Isaaya, nnabbi Ezekyeri era yakkirizibwa okulaba mu Kifo Ekitukuvu Ennyo. Ekyolesebwa kya Ezekyeri kyatandika mu ssuula emu, olunyiriri olusooka.

Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.

Awo ne kiba nti mu mwaka ogw’amakumi asatu, mu mwezi ogw’okuna, ku lunaku olw’okutaano olw’omwezi, nga nnali wamu n’abo abaatwalibwa mu buwaŋgwa ku lubalama lw’omugga Chebar, eggulu ne liggulwawo, ne ndaba ebyolesebwa bya Katonda. Ezekiel 1:1.

His vision continues on for chapters, and it is a continuation of the same vision in chapters eight and nine, which identifies the sealing of the one hundred and forty-four thousand. We know this by his careful testimony.

Ekirabirizo kye kigenda mu maaso mu masuula, era mu ssuula munaana ne mwenda we kirabirizo kye kimu kyeyongera, nga kiraga okuteekebwako akabonero kw'emitwalo kkumi na nnya n'enkumi nnya. Tukimanyi kino olw'obujulizi bwe obwegendereza.

And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Ezekiel 8:1–4.

Awo mu mwaka ogw’omukaaga, mu mwezi ogw’omukaaga, ku lunaku olw’okutaano olw’omwezi, bwe nnali ntudde mu nnyumba yange, n’abakadde ba Yuda batudde mu maaso gange, omukono gwa Mukama Katonda ne guwa ku nze eyo. Awo ne ndaba; laba, ng’ekifaananyi ng’okulabika kw’omuliro: okuva ku mbiriizi ze okutuukira wansi, omuliro; era okuva ku mbiriizi ze okutuukira waggulu, ng’okulabika kw’ekitangaala, ng’obulabike bwa kasambaganyi. N’agolola ekifaananyi ky’omukono, n’ankwata ku kaliba ak’omutwe gwange; omwoyo n’anyimusa wakati w’ensi n’eggulu, n’antwala mu byolesebwa bya Katonda e Yerusaalemi, ku luggi lw’awayingirirwa ow’omunda olulaba Obukiikakkono; awali entebe y’ekifaananyi eky’obuggya, ekireetera obuggya. Era, laba, ekitiibwa kya Katonda wa Isirayiri kyali eyo, nga bwe kyali mu kyolesebwa kye nnalaba mu ttale. Ezekiel 8:1-4.

The vision of chapters eight and nine that identify the two classes that are developed during the sealing of the one hundred and forty-four thousand, was, “according to the vision that” Ezekiel had seen “in the plain.” The vision he had seen in the plain is identified in chapter three.

Ekyolesebwa eky’emitwe egy’omunaana n’eg’omwenda ekiraga ebibiina bibiri ebikula mu kiseera eky’okuteekebwako akabonero kw’abantu 144,000, kyali ng’ekyolesebwa Ezeekyeri kye yalaba mu ttale. Ekyolesebwa kye yalaba mu ttale kisangibwa mu mutwe ogw’okusatu.

And the hand of the Lord was there upon me; and he said unto me, Arise, go forth into the plain, and I will there talk with thee. Then I arose, and went forth into the plain: and, behold, the glory of the Lord stood there, as the glory which I saw by the river of Chebar: and I fell on my face. Ezekiel 3:22, 23.

Awo omukono gwa Mukama ne gubeera ku nze eyo; n’aŋŋamba nti, Imuka, ogende mu lusenyi, era ndyogera naawe eyo. Awo ne nnyimuka, ne ngenda mu lusenyi; era, laba, ekitiibwa kya Mukama nga kiyimiridde eyo, ng’ekitiibwa kye nnalaba ku mabbali g’omugga Kebari; ne ngwa amaaso wansi. Ezekyeri 3:22, 23.

Ezekiel’s vision of the “plain,” was as the “glory which” Ezekiel “saw by the river of Chebar,” and that was the vision of chapter one, verse one. The vision of the sealing in chapter nine, and the vision of the “plain,” were simply continuations of the vision of the river Chebar. It was a vision of the glory of God in the Most Holy Place, during the sealing of the one hundred and forty-four thousand, just as was Isaiah’s vision. Isaiah’s vision was identifying God’s work of raising up messengers during the sealing time, and in chapter two and three, Ezekiel identifies that very work in greater detail than Isaiah, for he illustrates a messenger who is to carry a message to Laodicean Adventism, and in order to understand the message he is to carry to the rebellious people who are being passed by, Ezekiel is commanded to eat the little book, that was in the angel’s hand when He descended on September 11, 2001.

Okulaba kwa Ezekiel ku "ttale," kwali nga "ekitiibwa kye" Ezekiel "yalaba ku mabbali g'omugga ogwa Chebar," era ekyo kyali ekyolesebwa ekiri mu ssuula emu, olunyiriri olusooka. Ekyolesebwa eky'okuteekebwako akabonero mu ssuula mwenda, n'ekyolesebwa ekya "ttale," byali byeyongerako ku kyolesebwa ky'omugga ogwa Chebar. Kyaali ekyolesebwa eky'ekitiibwa kya Katonda mu Ekifo Ekitukuvu Ennyo, mu kiseera ky'okuteekebwako akabonero aba 144,000, nga bwe kyali ne kyolesebwa kya Isaiah. Ekyolesebwa kya Isaiah kyali kirambulula omulimu gwa Katonda ogw'okuyimusawo abatume mu kiseera ky'okuteekebwako akabonero, era mu ssuula bbiri n'essaatu, Ezekiel alambulula omulimu ogwo mu bujjuvu obusinga ogwa Isaiah, kubanga alaga omubaka agenda okutwala obubaka eri Laodicean Adventism, era okusobola okutegeera obubaka bw'anaatwala eri abantu abajeemu abayisibwako, Ezekiel alagirirwa okulya akatabo akatono akaali mu mukono gw'omalayika bwe yakka ku Septemba 11, 2001.

Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them. For thou art not sent to a people of a strange speech and of an hard language, but to the house of Israel; Not to many people of a strange speech and of an hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house. Ezekiel 3:1–9.

Era n'angamba nti, Mwana w'omuntu, lyanga ky'osanga; lyanga omuzingo guno, olyoke ogende oyogere eri ennyumba ya Isirayiri. Ne mbikkula akamwa kange, n'andeezesa omuzingo ogwo ne ngulya. Era n'angamba nti, Mwana w'omuntu, ddisa olubuto lwo, ojjuze eby'omu lubuto lwo n'omuzingo guno gwe nkkuwa. Awo ne ngulya; ne gubeera mu kamwa kange ng'enjuki olw'obutamiivu. Era n'angamba nti, Mwana w'omuntu, genda, ogende eri ennyumba ya Isirayiri, obayogere ebigambo byange. Kubanga tewasindikibwa eri bantu ab'olulimi olugwira n'olulimi oluzibu, wabula eri ennyumba ya Isirayiri; si eri abantu bangi ab'olulimi olugwira n'olulimi oluzibu, ab'ebigambo byabwe tosobola kubitegeera. Mazima, singa nkusindika eri bo, bandikuwulirizza. Naye ennyumba ya Isirayiri tebagenda kuwuliriza ggwe; kubanga tebawuliriza nange: kubanga ennyumba yonna ya Isirayiri ab'amaaso amagumu era emitima emikakanyavu. Laba, nkazizza amaaso go okuliisana n'amaaso gaabwe, era nkazizza ekisogo kyo okuliisana n'ebisogo byabwe. Nga ejjinja erikakamu nnyo okusinga ejjinja ery'okukuba omuliro nnakazizza ekisogo kyo: tobatya, so tewekangabwa olw'endebeza yaabwe, newankubadde bali ennyumba eyajeema. Ezekiel 3:1-9.

A Gentile in the Bible is a stranger, and a stranger speaks strange speech. Ezekiel was sent to the house of modern Israel, which in the sealing time is the Laodicean Seventh-day Adventist church, which is being passed by. The message during the sealing time of the one hundred and forty-four thousand is for God’s church, which is first judged, and then at the soon-coming Sunday law, the second voice of Revelation chapter eighteen, calls God’s Gentile flock out of Babylon. When Isaiah, in chapter six, is representing those who accept the calling of being sent to the rebellious house with the Laodicean message, he is forewarned that they are a people who in seeing, do not perceive, and in hearing, do not understand. Isaiah records the very attribute that Jesus quoted from Isaiah, chapter six, when He assigned that very attribute to the quibbling Jews who were being passed by in the history of Christ.

Omunnaggwanga mu Bayibuli ye mugenyi, era omugenyi ayogera olulimi olugwira. Ezekyeri yatumibwa eri ennyumba ya Isirayiri ey’omu mulembe guno, eyo mu kiseera ky’okutekwako akabonero ye Ekkanisa ya Abadiventisti ab’Olunaku olw’Olwomukaaga eya Lawodikiya, nga eyitibwako. Obubaka mu kiseera eky’okutekwako akabonero k’ebitwalo kkumi na bina n’enkumi nnya bubeera bwa Ekkanisa ya Katonda, esookedwa okusalirwa omusango, era oluvannyuma, ku tteeka lya Ssande erijja mangu, eddoboozi ery’okubiri ery’Okubikkulirwa omutundu ogwa kkumi n’omunaana liyita ekisibo kya Katonda eky’Abannaggwanga okuva mu Babulooni. Isaaya, mu kitundu eky’omukaaga, bw’akiikirira abo abakkiriza okuyitibwa okutumibwa eri ennyumba eyajeemera n’obubaka bwa Lawodikiya, ategeezebwa mu maaso nti bali bantu, bwe balaba, tebakitegeera; era bwe bawulira, tebategeera. Isaaya yawandiika ekintu ekyo kennyini Yesu gye yaggya mu Isaaya, ekitundu eky’omukaaga, bwe yakiteekera ku Bayudaaya abayomba-yomba abaali bayitibwako mu byafaayo bya Kristo.

In chapter twelve, Ezekiel also employs the very same terminology, thus specifically placing chapter twelve, into the sealing time of the one hundred and forty-four thousand.

Mu mutwe ogw’ekkumi n’ebiri, Ezeekyeri naye akozesa ebigambo bimu ddala, bityo n’ateeka mu butereevu omutwe ogw’ekkumi n’ebiri mu kiseera eky’okuteekebwako akabonero ky’abantu 144,000.

The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Ezekiel 12:1, 2.

Era ekigambo kya Mukama ne kijja gye ndi, nga kigamba nti, Omwana w’omuntu, obeera wakati mu nnyumba eyejeemera, balina amaaso okulaba naye tebalaba; balina amatwi okuwulira naye tebawulira; kubanga ennyumba eyejeemera. Ezekyeri 12:1, 2.

Ezekiel chapter twelve, is identifying the sealing time of the one hundred and forty-four thousand, and in so doing he addresses the counterfeit latter rain message that is offered by the drunkards of Ephraim who rule the people of Jerusalem, the drunkards who cannot read the book that is sealed. Their counterfeit latter rain message is based upon placing the prophetic visions of God’s Word far off into the future.

Ezekyeri essuula ekkumi n’ebiri, eraga ekiseera eky’okusiigibwa akabonero kw’abantu emitwalo kkumi n’ena n’enkumi nnya, era mu kukikola ayogerera ddala ku bubaka bw’enkuba ey’oluvannyuma obw’obulimba obuwaibwa abanywa mwenge ab’e Efulayimu abafuga abantu ba Yerusaalemi, abanywa mwenge abatayinza kusoma ekitabo ekissiddwaako akabonero. Obubaka bwabwe obw’enkuba ey’oluvannyuma obw’obulimba bwesigamiziddwa ku kuteeka ebyolesebwa eby’obunnabbi eby’Ekigambo kya Katonda wala nnyo mu biseera eby’omumaaso.

In verses three through fifteen, Ezekiel is instructed to illustrate God’s people going into the captivity in Babylon. The captivity in Babylon represents the soon-coming Sunday law, and then in verses sixteen through twenty, he identifies the famine that accompanies the destruction of the cities that begins at the hour of the great earthquake, which is the soon-coming Sunday law. The benefits of country living during that crisis time are there represented, and then in verses twenty-one to twenty-eight, we have the passage that was recognized as present truth in Millerite history. The passage is quoted word for word in The Great Controversy in the description of Millerite history in the book.

Mu nnyiriri ssatu okutuuka ku kkumi n’ettaano, Ezeekyeri alagirwa okulaga abantu ba Katonda nga bayingira mu buwaŋwa e Babulooni. Obuwaŋwa e Babulooni buyimirira etteeka lya Sande erijja mu bwangu; ate mu nnyiriri kkumi na mukaaga okutuuka ku amakumi abiri, alambulula enjala eyambatana n’okuzikirizibwa kw’ebibuga okutandika mu ssaawa y’ekikankano ekinene eky’ensi, ekyo kye kimu n’etteeka lya Sande erijja mu bwangu. Ebiganyulo by’obulamu bw’omu byalo mu kiseera ekyo eky’ekizibu biragiddwa eyo, ate mu nnyiriri amakumi abiri mu emu okutuuka ku amakumi abiri mu munaana, tulina ekitundu ekyakkirizibwa ng’amazima ag’omu kiseera mu byafaayo by’Abamiller. Ekitundu ekyo kyawandiikibwa mu bigambo byakyo ddala mu kitabo The Great Controversy mu kunnyonnyola ebyafaayo by’Abamiller.

And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.

Era ekigambo kya Mukama ne kinzijira, nti, Mwana w’omuntu, olugero luli ki lwe mulina mu nsi ya Isirayiri, nga mugamba nti, Ennaku zongeddwayo, era buli kyolesebwa kiremwa? Noolwekyo obagambe nti, Bw’ati bw’ayogera Mukama Katonda; ndirikumalawo olugero luno, era tebalukozesangayo ng’olugero mu Isirayiri; naye obagambe nti, Ennaku ziri kumpi, era okutuukirira kwa buli kyolesebwa. Kubanga tewalibaawo nate kyolesebwa kya bwereere wadde bulaguzi obw’okusenda mu nnyumba ya Isirayiri. Kubanga nze ndi Mukama: ndyogera, era ekigambo kye ndyogera kirituukirira; tekirirongedwako nate: kubanga mu nnaku zammwe, mmwe ennyumba enjeemu, ndyogera ekigambo, era ndikituukiriza, bw’ayogera Mukama Katonda. Era nate ekigambo kya Mukama ne kinzijira, nti, Mwana w’omuntu, laba, abo ab’ennyumba ya Isirayiri bagamba nti, Ekyolesebwa ky’alaba kya nnaku nnyingi ez’omu maaso, era abuulira eby’ebiro ebiri wala. Noolwekyo obagambe nti, Bw’ati bw’ayogera Mukama Katonda; tewali kigambo kyange kirongedwawo nate, naye ekigambo kye njogedde kinaakolebwa, bw’ayogera Mukama Katonda. Ezekyeri 12:21-28.

The counterfeit latter rain message that is presented in the sealing time of the one hundred and forty-four thousand claims “the days are prolonged, and every vision faileth.” After all, did not those messengers represented by Moses, Elijah, Ezekiel, Isaiah and John fail in their prediction of July 18, 2020? The Laodicean Adventist’s message at that time is “the vision that he seeth is for many days to come, and he prophesieth of the times that are far off.” In that history not only will every vision come to pass, but the messenger is to tell the lost house of modern Israel, “Thus saith the Lord God,” “I will make” the counterfeit “proverb” of Laodicean Adventism “to cease.” Tell them, “The days are at hand, and the effect of every vision.” “There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God.”

Obubaka obw’obulimba obw’enkuba ey’enkomerero obuwaebwa mu kiseera eky’okuteekako akabonero ku 144,000 bugamba nti, “ennaku ziyongeddwayo, era buli kyolesebwa kifuuse bwereere.” Wadde ate, abo ababaka abakiikirirwa Musa, Eriya, Ezeekyeri, Isaaya ne Yokaana, tebaalemera mu kulagula kwabwe ku July 18, 2020? Mu kiseera ekyo obubaka bw’Abadiventisiti ba Lawodikiya buba nti, “ekyolesebwa ky’alaba kya nnaku nyingi ezijja, era abuulira eby’ebiseera ebiri ewala.” Mu mboozi eyo y’ebyafaayo si kyokka buli kyolesebwa kijja kutuukirira, naye omubaka aligamba ennyumba eyabula eya Isirayiri ey’omulembe guno nti, “Bw’ati bw’ayogera Mukama Katonda, ndimalawo olugero olw’obulimba olw’Abadiventisiti ba Lawodikiya.” Obagambe nti, “ennaku ziri kumpi, era ekituukirizibwa ky’ekyolesebwa kyonna.” “Tewaliba nate kigambo kyange kijja kwongerwawo, naye ekigambo kye njogedde kijja kukolebwa,” bw’ayogera Mukama Katonda.

The Laodicean message requires that the message identifies that the days are at hand when the effect of every vision is to take place, and those days are the days of the sealing of the one hundred and forty-four thousand. The essential point that should not be missed in the passage is that God directly states that in the “days,” which represent the period of the sealing time, He would cause Laodicean Adventism’s “vain vision,” their “flattering divination,” and their counterfeit “proverb” to cease. God causes their counterfeit latter rain message to cease before the soon-coming Sunday law, for He causes it to cease in the days He is addressing. He causes it to cease, by confirming the true latter rain message as He is lifting up those who are chosen to be the ensign at the soon coming Sunday law. Those chosen ones are sealed before the “earthquake”.

Obubaka obwa Lawodikiya busaba nti obubaka buno bulambulule nti ennaku ziri kumpi, ennaku ez'okutuukirizibwa kwa buli kyolesebwa; era ezo ze nnaku ez'okuteekebwako akabonero kw'abo emitwalo kkumi n'ena mu nkumi nnya. Ekikulu ekitayigibwa mu bigambo bino kye kino: Katonda agamba butereevu nti mu "nnaku" ezo, eziraga ekiseera eky'okuteekebwako akabonero, ajjakuzisaawo eby'Abadiventisi ba Lawodikiya: "ekyolesebwa kyabwe eky'obwereere," "obulaguzi bwabwe obunyesanja," n'"olugero lwabwe olw'obulimba." Katonda azisaawo obubaka bwabwe obw'enkuba ey'oluvannyuma obw'obulimba nga tekunnaba kutuuka etteeka lya Sande erijja mu bwangu, kubanga abuzisaawo mu nnaku z'azo ze ayogerako. Abuzisaawo, ng'akakasa obubaka obw'amazima bw'enkuba ey'oluvannyuma era ng'ayimusa abo abalondeddwa okuyimirira ng'ebbendera ku mbeera y'etteeka lya Sande erijja mu bwangu. Abo abalondeddwa bateekebwako akabonero nga tekunnaba kubeerawo "ekikankano ky'ensi".

The other way He causes the vain proverb of the counterfeit latter rain message to cease is by the arrival of the unexpected and escalating judgments of God, that come as an overwhelming surprise to the children of darkness, but are part of the very message the children of light will have been predicting. The history we are now entering into is about to be confronted by God’s judgments. Those judgments are represented repeatedly in God’s Word, and the period of the sealing, which began on September 11, 2001, is where every vision, including the visions of God’s judgments, must arrive, for His Word never fails.

Enkola endala gy’aleetera olugero olw’obusa olw’obubaka bw’envuba ey’oluvannyuma ey’obulimba okukoma, ye okujja kw’ebibonerezo bya Katonda ebitasuubirwa era ebyeyongera okuba bikambwe, ebijja nga kyewuunyo ekinene eri abaana b’ekizikiza, naye nga bibadde ekitundu ky’obubaka bennyini abaana b’omusana baabadde bategeeza nti bijja. Ebyafaayo mwe tutandika okuyingira kati biri kumpi okusisinkana ebibonerezo bya Katonda. Ebibonerezo ebyo byalagirwa emirundi emingi mu Kigambo kya Katonda, era ekiseera ky’okuteekebwako akabonero, ekyatandika nga Sebuttemba 11, 2001, ye we ebyolesebwa byonna, okuli n’ebyolesebwa eby’ebibonerezo bya Katonda, biteekwa okutuukirira, kubanga Ekigambo kye tekivaamu.

In previous articles we demonstrated that the first three chapters in the book of Daniel, represent the three angel’s messages of Revelation chapter fourteen. Chapter two, is the second angel’s message, and is therefore an illustration of the second test in the sealing period. The first test was chapter one, and it was the dietary test of whether a person would choose heavenly food or the food of Babylon. Chapter two, was represented by the hidden truth within Nebuchadnezzar’s dream of the image of beasts, which are kingdoms.

Mu makala gaffe agasooka twalaga nti essuula ssatu ezisooka mu kitabo kya Ddaaniyeri ziyimirira obubaka bw’Abamalayika abasatu obuli mu Kubikkulirwa essuula kkumi n’ena. Essuula ey’okubiri ye bubaka bwa Malaika ow’okubiri, era n’olwekyo kye ekyokulabirako eky’ekigezo eky’okubiri mu kiseera ky’okumakibwako akabonero. Ekigezo eky’olubereberye kyali essuula esooka, era kyali ekigezo ky’emmere—oba omuntu alondako emmere ey’eggulu oba emmere ya Babulooni. Essuula ey’okubiri, yakiikirirwa amazima agakwekeddwa mu lokeero lya Nebukadduneeza ery’ekifaananyi ky’ebisolo, ebisolo ebyo nga bye bwakabaka.

Daniel two, represents the image of the beast test during the sealing of the one hundred and forty-four thousand, and it contains an understanding that is hidden, for Nebuchadnezzar was unable to remember the dream. It represents a hidden truth that is unsealed in the history of the one hundred and forty-four thousand, and a hidden truth concerning the kingdoms of Bible prophecy represented in the image. It represented a life-or-death test for Daniel and the three worthies, and also for the Chaldean wise men who ate of the Babylonian diet.

Omutwe ogw’okubiri ogwa Danyeri guyimirira kugezesebwa kw’ekifaananyi ky’ensolo mu kiseera ky’okutekebwako akabonero kw’abantu 144,000, era gulimu okutegeera okutwekeddwamu kubanga Nebukadduneeza teyayinza kujjukira ekirooto. Guyimirira amazima agatwekeddwamu agaggulwawo mu byafaayo by’abantu 144,000, era n’amazima agatwekeddwamu agakwata ku bwakabaka bw’obunnabbi bwa Bayibuli ebyolekedwamu mu kifaananyi. Gwaliyimirira kugezesebwa kw’obulamu oba okufa eri Danyeri n’abasajja basatu abeesigwa, era n’eri ab’amagezi b’Abakaludaaya abaalya ku mmere ya Babulooni.

Ellen White was shown that the image of the beast would be formed “before probation closes, for it is the great test for the people of God, by which their eternal destiny will be decided.” The hidden dream of Nebuchadnezzar represents that test. The hidden truth of the image that has been revealed in these days, when the effect of every vision is no longer prolonged, is that Jesus, as Alpha and Omega, identified in the first and the last references to the kingdoms of Bible prophecy that the eighth beast is of the seven.

Ellen White yalagibwako nti ekifaananyi ky’ekisolo kijja kutondebwa “nga tekunnaggalibwa ekiseera ky’okugezesa, kubanga kye kukemebwa okunene eri abantu ba Katonda, mwe enkomerero y’obutaggwaawo ey’obulamu bwabwe eneekalambikibwa.” Ekirooto ekyali ekyama ekya Nebukadduneeza kiyimirira okukemebwa okwo. Amazima agabadde mu kyama ag’ekifaananyi, agabikkuliddwa mu nnaku zino, mu kiseera we okutukirizibwa kw’okulabula kwonna tekukyongerwamu budde, kye kimu nti Yesu, nga Alfa ne Omega, yalaga mu byogerwako ebyasooka n’ebisembayo ku bwakabaka mu buwandiike bw’obunnabbi bwa Baibuli nti ekisolo eky’omunaana kiva mu musanvu.

The eighth beast of Revelation chapter seventeen, that is of the seven, is the papal power who has been returned to the throne of the earth, and the deeper hidden secret that has been revealed is that as the United States forms an image of the beast in this nation, it also will represent the phenomenon of the eighth, being of the seven. The sixth president since the time of the end in 1989, who is the rich president who stirred up all the realm of the dragon received a deadly political wound at the hands of the progressive, woke, liberal globalists in 2020, as the Republican horn was assassinated in the streets by the atheistic beast of Revelation chapter eleven.

Ekisolo eky’omunaana mu Okubikkulirwa essuula eyekkumi n’omusanvu, ekya mu musanvu, kye buyinza bwa Paapa obuddiziddwa ku ntebe y’obufuzi ey’ensi, era ekyama ekiwanvu ekyali kikumiddwa ekyambulukuka kye nti, nga Amerika efuula ekifaananyi ky’ekisolo mu ggwanga lino, nayo ejja kuyimirira embeera ey’omunaana, nga ya mu musanvu. Omukulembeze w’eggwanga ow’omukaaga okuva mu kiseera ky’enkomerero mu 1989, ali omukulembeze omugagga eyazuukusa obwakabaka bwonna bw’eddagogi, yafuna ekiwundu ekitta eky’ebyobufuzi mu 2020 mu mikono gy’aba “progressive,” “woke,” ne “liberal globalists,” nga eryembe erya Republican lyattibwa mu nguudo mu mikono gy’ekisolo eky’obutakkiriza mu Katonda eky’Okubikkulirwa essuula eya kkumi n’emu.

At the same time the movement of the third angel, received a deadly wound on July 18, 2020, at the hands of the atheistic beast of Revelation chapter eleven. That movement had been made up of Laodicean Seventh-day Adventists, and in 2023, the movement was raised up as the Philadelphian movement of the third angel. Both horns were slain in 2020, and both horns stand up after three and a half symbolic days. The formation of the political image of the beast consists of the combination of Church and State in the United States, and the beast they make an image of in the last days is the eighth beast, that is of the seven. When the image beast is formed in the United States it will possess that very prophetic attribute of the eighth beast of Rome.

Mu kiseera kye kimu entambuza ya malaika ow’okusatu yafuna ekiwundu ekitta nga 18 Jjulayi 2020, mu mikono gy’ensolo entakkiriza Katonda ey’Okubikkulirwa essuula ey’ekkumi n’emu. Entambuza eyo yali ya Abadiventisti b’Olw’omusanvu ab’e Laodikiya, era mu 2023, entambuza eyo yazuukizibwa ng’entambuza ya malaika ow’okusatu ey’e Filadelifiya. Amayembe abiri gaattibwa mu 2020, era amayembe abiri gayimirira oluvannyuma lw’ennaku ssatu n’ekitundu ez’akabonero. Okutondebwa kw’ekifaananyi ky’ensolo eky’eby’obufuzi kugatta Kkanisa ne Gavumenti mu United States, era ensolo gye bakolera ekifaananyi mu nnaku ez’enkomerero ye nsolo ey’omunaana, era eyava mu abo musanvu. Bwe kitondebwa ekifaananyi ky’ensolo mu United States kijja kuba n’ekikula ekyo kyennyini eky’obunnabbi eky’ensolo ey’omunaana eya Loooma.

When the image of the beast test is fulfilled upon the true Protestant horn, those who recognize the prophetic truths associated with the formation of the image of the beast in both horns of the earth beast, will be sealed for eternity with the image of Christ. Those foolish virgins that have accepted the vain and flattering vision will have formed the image of the beast for eternity.

Bwe kinaaba nga okukemebwa kw'ekifaananyi ky'ekisolo kutuukiridde ku nnyanga ey'obuProtestanti obw'amazima, abo abategeera amazima ag'obunnabbi agakwata ku kutondebwa kw'ekifaananyi ky'ekisolo mu nnyanga zombi z'ensolo eva mu nsi, banaateekebwako akabonero emirembe gyonna mu kifaananyi kya Kristo. Abo abawala abasirusiru abakkirizza ekyolesebwa ekitaliiko mugaso era eky'okusendasenda banaabeera batondezza ekifaananyi ky'ekisolo emirembe gyonna.

“It was this that the prophet Ezekiel saw when before his astonished gaze were portrayed symbols that revealed a Power overruling the affairs of earthly rulers. Wheels intersecting one another were moved by four living beings. High above all these ‘was the likeness of a throne, in appearance like sapphire; and seated above the likeness of a throne was a likeness as it were of a human form.’ Ezekiel 1:26, RSV.

Kino kye nnabbi Ezekyeri kye yalaba, bwe mu maaso ge nga yeewuunya ne walabika obubonero obwalaga Amaanyi agafuga waggulu w’ebikolwa by’abafuzi b’ensi. Ebiziga ebisalasaganamu byatambulizibwa ebiramu bina. Waggulu nnyo ku bino byonna ‘waaliwo ekifaananyi kya nnamulondo, nga kyerabika nga saafayiri; era waggulu ku kifaananyi kya nnamulondo waaliwo ekifaananyi ng’eky’omuntu, ng’atuddeko.’ Ezekyeri 1:26, RSV.

“The wheels, so complicated that at first sight they appeared to be in confusion, moved in perfect harmony. Heavenly beings were impelling those wheels. The complicated play of human events is under divine control. Amidst the strife and tumult of nations He that sits above the cherubim still guides the affairs of this earth. To every nation and individual God has assigned a place in His great plan. Today men and nations are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.

Ebiguule, nga byali bikalubirivu nnyo okutuusa nti bwe byalabisibwa olubereberye byalabika ng’ebiri mu butabanguko, byatambulanga mu bwegatte obutuukiridde. Ebiramu eby’eggulu byali bitambuza ebiguule ebyo. Enkola enkalubirivu y’ebintu ebibaawo mu by’abantu eri wansi w’obufuzi bwa Katonda. Mu ntalo n’ekivuyo ky’amawanga, Oyo atuula ku Bakerubi akyaluŋŋamya eby’ensi eno. Buli ggwanga ne buli muntu omu ku omu, Katonda abawadde ekifo mu nteekateeka ye ennene. Leero abantu n’amawanga, mu kusalawo kwabwe bo bennyini, be balondawo eby’ojja okubatuukako; era Katonda abifuga byonna ng’abikulembera okutuukiriza ebigendererwa bye.

“The prophecies which the great I AM has given in His Word tell us where we are in the procession of the ages. All that prophecy has foretold until the present time has been traced on the pages of history, and all which is yet to come will be fulfilled in its order.

Obubaka bw’obunnabbi bwe Oyo Omukulu ‘Nze Ndi’ yatuwa mu Kigambo kye bututegeeza gye tuli mu kutambulira kw’emirembe. Byonna bye obunnabbi bwalagula okutuusa ku kiseera kino biwandiikiddwa ku mpapula z’ebyafaayo, era byonna ebyakasigadde okujja bijja kutuukirizibwa mu nteekateeka yaabyo.

“The signs of the times declare that we are standing on the threshold of great and solemn events. Everything in our world is in agitation. The Saviour prophesied of events to precede His coming: ‘Ye shall hear of wars and rumors of wars… . Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places.’ Matthew 24:6, 7. Rulers and statesmen recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.

Obubonero bw’ebiseera bulaga nti tuyimiridde ku mulyango gw’ebintu ebikulu era ebikakanyavu. Byonna mu nsi yaffe bitabanguse. Omulokozi yalagula ebintu ebinaasooka okujja kwe: ‘Munaawulira entalo n’ebikambagamba eby’entalo... Eggwanga lirwanelanga eggwanga, n’obwakabaka ku bwakabaka: era walibaawo njala, n’endwadde ez’akabi, n’okunyikinyika kw’ettaka mu bifo eby’enjawulo.’ Matayo 24:6, 7. Abafuga n’abakungu mu by’obufuzi bamanyi nti waliwo ekintu ekikulu ennyo era eky’okusalawo kigenda kubeerawo—nti ensi eri ku nsalo y’obuzibu obusukkiridde obunene.

“The Bible, and the Bible only, gives a correct view of events that already are casting their shadows before, the sound of their approach causing the earth to tremble and men’s hearts to fail them for fear. ‘Behold, the Lord will lay waste the earth and make it desolate, and He will twist its surface and scatter its inhabitants.’ ‘For they have transgressed the laws, violated the statutes, broken the everlasting covenant. Therefore a curse devours the earth, and its inhabitants suffer for their guilt.’ Isaiah 24:1, 5, 6, RSV.

Baibuli, era Baibuli yokka, ewa endabika entuufu ku bintu ebigenda okutuuka, ebyo ebyali bitandise dda okusuula ekisiikirize kyabyo mu maaso; eddoboozi ly’okusembera kwabyo likankanya ensi, era emitima gy’abantu gibagwamu olw’entiisa. ‘Laba, Mukama anazikiriza ensi era agireke matongo, era alikyusa buso bwayo n’asaasaanya abagirimu.’ ‘Kubanga basobye ku mateeka, bamenyamenye ebiragiro, bamenye endagaano ey’olubeerera. Ky’ensonga omuvumo gulya ensi, n’abagirimu babonaabona olw’omusango gwabwe.’ Isaaya 24:1, 5, 6, RSV.

“‘Alas! for that day is great, so that none is like it: it is even the time of Jacob’s trouble; but he shall be saved out of it.’ Jeremiah 30:7.

'Kitalo! kubanga olunaku olwo lunene nnyo, nga tewali lufaanana nalwo: era kye ddala ekiseera eky'okubonaabona kwa Yakobo; naye alivuddemu.' Yeremiya 30:7.

“’Because thou hast made the Lord, which is my refuge, Even the most High, thy habitation; There shall no evil befall thee, Neither shall any plague come nigh thy dwelling.’ Psalm 91:9, 10.

'Kubanga omufuudde Mukama, gwe obuddukiro bwange, era Oyo Ali Waggulu Ennyo, aw'obeeramu; tewali kibi kirikutuukako, wadde endwadde yonna ejja okusembera aw'obeeramu.' Zabbuli 91:9, 10.

“God will not fail His church in the hour of her greatest peril. He has promised deliverance. The principles of His kingdom will be honored by all beneath the sun.” Historical Sketches 277–279.

"Katonda tajja kuleka ekkanisa ye mu kiseera ky'obulabe bwayo obusinga obunene. Asuubizza okununulibwa. Bonna abali wansi w'enjuba bajja okussaamu ekitiibwa emisingi gy'obwakabaka bwe." Historical Sketches 277-279.

The “complicated play of human events” is what was represented by the wheels intersecting the wheels in Ezekiel’s vision of the Most Holy Place, during the sealing time. Those events are under divine control, for those events are the fulfillment of all the visions of God’s Word, that find their final and perfect effect in the sealing time. There is a “sound” that identifies “a stupendous crisis” which the “world is on the verge” of realizing. That “sound” causes “the earth to tremble and men’s hearts to fail them for fear.” Both the shaking of the earth, and the causing of men’s hearts to fail for fear are symbols of the sound of the seventh and final Trumpet, which is the third woe.

“okukwataganamu okuzibu kw’ebintu eby’abantu” kye kyakiikirizibwa emipiira egyekwataganamu mu ky’olesebwa kya Ezeekyeri eky’Ekifo Ekitukuvu Ennyo, mu kiseera ky’okutekebwaako akabonero. Ebyo ebintu biri wansi w’okulamulirwa kwa Katonda, kubanga ebyo bye bituukiriza ebyolesebwa byonna eby’Ekigambo kya Katonda, ebifuna enkomerero n’obutuukirivu bwabyo mu kiseera ky’okutekebwaako akabonero. Waliwo “eddoboozi” erirambulula “obuzibu obw’amaanyi ennyo obw’ekitalo” obwo “ensi eri kumpi ddala okukituukako.” Eddoboozi eryo lireeta “ensi okukankana, n’emitima gy’abantu okugwaamu amaanyi olw’entiisa.” Okukankana kw’ensi, n’okuleetera emitima gy’abantu okugwaamu amaanyi olw’entiisa, byombi bifananyi by’eddoboozi lya ekkondeere ery’omusanvu era ery’enkomerero, eryo lye ennaku ey’okusatu.

The angering of the nations by Islam of the third woe, is as a woman in travail, thus representing an increasing, escalating crisis. That escalating crisis began on September 11, 2001; and on October 7, 2023, the next extreme birth pain hit, and because God’s Word never fails, the next birth pang is coming very soon, and it will be even more destructive. Are you still living in a city?

Okusunguwazibwa kw’amawanga olw’Isilamu olw’ennaku ez’okusatu, kufaanana ng’omukazi ali mu bulumi bw’okuzaala, era kulaga ekizibu ekigenda kyeyongera ne kisajjuka. Ekizibu ekyo ekisajjuka kyatandikira nga September 11, 2001; era nga October 7, 2023, obulumi obuddako obw’okuzaala obukambwe ennyo bwatuuka, era kubanga Ekigambo kya Katonda tekilema, obulumi obuddako bw’okuzaala bugenda okujja mangu nnyo, era bujja kuba bwonoona n’okuzikiriza okusinga. Okyabeera mu kibuga?

We will continue this study in the next article.

Tujja kugenda mu maaso n’okunoonyereza kuno mu kiwandiiko ekiddako.

“To the prophet the wheel within a wheel, the appearance of living creatures connected with them, all seemed intricate and unexplainable. But the hand of Infinite Wisdom is seen among the wheels, and perfect order is the result of its work. Every wheel, directed by the hand of God, works in perfect harmony with every other wheel. I have been shown that human instrumentalities are liable to seek after too much power and try to control the work themselves. They leave the Lord God, the Mighty Worker, too much out of their methods and plans, and do not trust to Him everything in regard to the advancement of the work. No one should for a moment fancy that he is able to manage those things that belong to the great I AM. God in His providence is preparing a way so that the work may be done by human agents. Then let every man stand at his post of duty, to act his part for this time and know that God is his instructor.” Testimonies, volume 9, 259.

Eri nnabbi, ekiziga mu kiziga, n’endabika y’ebitonde ebiramu ebikwataganyiziddwa nabyo, byonna byalabika nga byekulungirivu nnyo era nga ebitasoboka kunnyonnyolwa. Naye omukono gw’Amagezi agataliko nsalo gulabikira wakati mu biziga, era obutegekebwa obutuukirivu bwe buva mu mulimu gwaagwo. Buli kiziga, ekiddukanyizibwa omukono gwa Katonda, kikoleragana mu kukwatagana okutereera ddala n’ebiziga ebirala byonna. Nnalagiddwa nti abantu abakozesebwa mu mulimu guno bayinza okunoonya amaanyi agasinga ennyo era ne bagezaako okuddukanya omulimu bo bennyini. Bamulekera ku bbali nnyo Mukama Katonda, Omukozi Omukulu, mu ngeri zaabwe n’enteekateeka zaabwe, era ne batamwesiga mu buli kimu ekikwata ku kugenda mu maaso kw’omulimu. Tewali asaanidde na kaseera katono kulowooza nti asobola okuddukanya ebikwata ku ‘Nze Ndi’ Omukulu. Katonda, mu kuteekateeka kwe, ateekateeka ekkubo, omulimu okolebwe n’abakozi b’abantu. Noolwekyo buli muntu ayimirire ku kifo kye eky’obuvunaanyizibwa, akole omugabo gwe mu kiseera kino era amanye nti Katonda ye muyigiriza we. Obujulizi, voliyumu 9, 259.