The history of 1776, 1789 and 1798, illustrate the history of the sealing of the one hundred and forty-four thousand. On each of those dates, the earth beast spake. The three waymarks that are typified by the three times the earth beast spake, run parallel to the three voices of Christ on September 11, 2001, July, 2023 and the soon coming Sunday law.

Ebyafaayo bya 1776, 1789 ne 1798 bikyolesa ebyafaayo eby’okuteekebwako akabonero kw’abantu 144,000. Ku buli kimu ku biseera ebyo, ensolo eva mu nsi yayogera. Obubonero obusatu obulaga ekkubo, obufaananyizibwa emirundi esatu ensolo eva mu nsi bwe yayogera, bugenda wamu n’amaloboozi asatu ga Kristo ku Sebutemba 11, 2001, Julaayi 2023, n’etteeka lya Ssande erijja mangu.

I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet. Revelation 1:10.

Nali mu Mwoyo ku lunaku lwa Mukama, ne mpulira ennyuma wange eddoboozi eddene, ng'ery'ekkondeere. Okubikkulirwa 1:10.

Each of those three vocal waymarks identify the escalating “sounding” of the third woe, which is also the seventh warning trumpet, and a trumpet is a voice.

Buli kimu ku bubonero busatu obw’eddoboozi kiraga ennyongera mu “kufuuwa” kw’ennaku ey’okusatu, nga kye ekkondeere ery’okulabula ery’omusanvu; ate ekkondeere kye ddoboozi.

Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.

Yogerera waggulu, tokwata mpola; yimusa eddoboozi lyo ng’ekkondeere, obategeeze abantu bange obujeemu bwabwe, n’ennyumba ya Yakobo ebibi byabwe. Isaaya 58:1.

The voice to the Protestant horn on September 11, 2001 was the voice of the watchmen calling Laodicean Adventism back to Jeremiah’s old paths, but the assembly of mockers refused to walk therein.

Eddoboozi eri ennyanga ey’Abaprotestanti nga 11 Septemba 2001 lyali ddoboozi ly’abakuumi nga bayita Adiventizimu ogw’ekika kya Lawodikiya okudda ku makubo ag’edda ga Yeremiya, naye olukungaana lw’abasekerera ne lugaana okutambulamu.

Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

Bw’atyo bw’ayogera Mukama, Muyimirire mu makubo, mutunule, mubuuzenga ku makubo ag’edda, omukubo omulungi gwe muli, mugutambulengamu, mulisangamu okusaanuuka kw’emyoyo gyammwe. Naye ne bagamba nti, Tetugugendamu. Era nate ne mbalondera abeekuuma ku mmwe, nga mbagamba nti, Muwulirize eddoboozi ly’akadebe. Naye ne bagamba nti, Tetuliwuliriza. Yeremiya 6:16, 17.

The voice of July, 2023 was the resurrection of the ministry of Future for America, which had been silent since the first disappointment on July 18, 2020. As with John’s announcement of the soon coming Messiah, and with Justinian’s announcement of the soon coming antichrist, Future for America identified that the future of America was about to be changed forever at the soon coming Sunday law, and the sounding of the seventh trumpet at that waymark. The voice of one crying in the wilderness was the voice of July, 2023.

Eddoboozi lya Julaayi 2023 lyali okuzuukira kw’obuweereza bwa Future for America, obwabadde busirise okuva mu kusuwazibwa okwasooka okwabaawo nga Julaayi 18, 2020. Nga bwe kyali mu kulangirira kwa Yokaana okw’okujja amangu kwa Mesiya, era ne mu kulangirira kwa Justinian okw’okujja amangu kwa Antikristo, Future for America yalaga nti eby’omu maaso by’Amerika byali bigenda okukyusibwa emirembe gyonna ku mateeka ga Ssande agagenda okutuuka amangu, era ne ku kufuuwa ekikondeere eky’omusanvu ku kabonero akalaga ekkubo ako. Eddoboozi ly’oyo ayogerera mu ddungu lye lyali eddoboozi lya Julaayi 2023.

The second voice of Revelation chapter eighteen, is sounded at the soon coming Sunday law when the speaking of the dragon by the earth beast occurs. It is at that point that “the donkey” is struck a third time, and then “the donkey” will speak. The donkey was struck soon after September 11, 2001, after October 7, 2023, and then will be struck again at the soon coming Sunday law, where it speaks. In the testimony of Balaam it was turned out of the way by an angel, and the angel represents the four angels who are commanded to hold the four winds of Islam, but at the Sunday law the donkey of Islam speaks with the sound of the seventh trumpet, which is also the third woe.

Eddoboozi ery’okubiri mu ssuula ey’ekkumi n’omunaana ey’Okubikkulirwa liyogerwa ku tteeka lya Ssande eriri kumpi okujja, nga ensolo eyava mu nsi bw’eyogera ng’omusota. Olwo “endogoyi” ekubibwa omulundi ogw’okusatu, era oluvannyuma “endogoyi” ejja kwogera. “Endogoyi” yakubibwa mangu ddala oluvannyuma lwa Sebuttemba 11, 2001, oluvannyuma lwa Okitobba 7, 2023, era ejja kukubwa nate ku tteeka lya Ssande eriri kumpi okujja, we ejja kwogerera. Mu bujulizi bwa Balamu, yaggibwamu ekkubo olw’omulayika, era omulayika ayimirira abamalayika bana abalagirwa okukwata empewo nnya z’Obusiraamu; naye ku tteeka lya Ssande endogoyi y’Obusiraamu eyogera n’eddoboozi ly’ekkondeere ey’omusanvu, eryo ly’ekimu n’obuyinike obw’okusatu.

It is there that the vision of Islam, which has tarried since July 18, 2020 speaks, for it will then no longer tarry. There are many voices in the period of the sealing of the one hundred and forty-four thousand, and that period precedes God’s executive judgment that begins at the soon coming Sunday law. God’s executive judgment is represented by seven angels, with seven vials. That period begins with the outpouring of the Holy Spirit, and it represents a repetition of Pentecost, when the Holy Spirit was poured out and tongues of fire witnessed to the event. The outpouring at that point in time is no longer measured, for the Holy Spirit is then poured out without measure.

Eyo we kyogera ekyolesebwa ky’Obusiraamu, ekyabadde kuteerera okuva nga July 18, 2020; kubanga olwo tekuliddamu kuteerera. Waliwo amaloboozi mangi mu kiseera eky’okusiigibwako akabonero kw’abo 144,000, era ekiseera ekyo kibanjiriza okusala omusango okw’okutuukiriza kwa Katonda okutandika ku tteeka erya Sande eriribaawo mu bbanga ttono. Okusala omusango okw’okutuukiriza kwa Katonda kuyimiririzibwa bamalayika musanvu abalina ebibya musanvu. Ekiseera ekyo kitandika n’okufukibwa kwa Omwoyo Omutukuvu, era kiyimirira okuddamu okw’ekyabaawo ku Pentekooti, Omwoyo Omutukuvu bwe yafukibwa ne ndimi z’omuliro ne ziwa obujulizi ku ekyo ekyaliwo. Okufukibwa mu kiseera ekyo tekubeera mu kipimo, kubanga olwo Omwoyo Omutukuvu afukibwa awatali kipimo.

“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.

Malayika eyeegattako mu kulangirira obubaka bwa malayika ow’okusatu agenda okutangaza ensi yonna n’ekitiibwa kye. Wano walagulwa omulimu ogukwata ku nsi yonna, ogw’obuyinza obutasangwawo. Olutambuza lw’Okudda kwa Kristo olw’emyaka 1840–44 lwali okwolesebwa okw’ekitiibwa kw’obuyinza bwa Katonda; obubaka bwa malayika ow’okusooka bwatwalibwa ku buli kifo kya misiyoni mu nsi yonna, era mu bimu ku mawanga waaliwo enteresi enkulu ddala mu byeddiini, eyasukkirira mu byonna ebyalabibwa mu nsi yonna okuva ku Nkyukakyuka ey’ekyasa eky’ekkumi n’omukaaga; naye ebyo bijja kusukkirirwa olutambuza olw’amaanyi olugenda okuba wansi w’okulabula okw’enkomerero kwa malayika ow’okusatu.

“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest.” The Great Controversy, 611.

Omulimu gunaafaanana n’ogw’Olunaku lwa Pentekooti. Nga ‘enkuba ey’olubereberye’ bwe yaweebwa, mu kufukibwa kw’Omwoyo Omutukuvu mu ntandikwa y’Enjiri, okuleeta okumera kw’ensigo ey’omuwendo, bwe kityo ‘enkuba ey’oluvannyuma’ ejja kuweebwa ku nkomerero yaayo olw’okutuukirira kw’omubala ogenda okukungulwa. The Great Controversy, 611.

On September 11, 2001 the sealing of the one hundred and forty-four thousand began, and the Holy Spirit was poured out in measure. The measuring of the outpouring was represented in the history of Pentecost, beginning at Christ’s resurrection, where an angel spoke and said, “Son of God come forth, the father calls thee,” just as Jesus called Lazarus out of the tomb with the words, “Lazarus come forth.” In 2023, Christ called the dead, dry bones of the two witnesses to “come forth”.

Ku lunaku lwa 11 Ssebutemba 2001, okuteekebwako akabonero kw’abantu emitwalo kkumi n’ena n’enkumi nnya kwatandika, era Omwoyo Omutukuvu yafukibwa mu kipimo. Okupimibwa kw’okufukibwa kuno kwalagirwa mu byafaayo bya Pentekosite, nga kutandikira ku kuzukira kwa Kristo, mwe malayika n’ayogera n’agamba, “Mwana wa Katonda, vvaayo; Kitaawo akuyita,” nga bwe Yesu yayita Lazaro avemu mu ntaana n’agamba nti, “Lazaro, vvaayo.” Mu 2023, Kristo yayita amagumba agafu, amakalu g’abajulirwa babiri nti, “muvveyo.”

After Christ’s resurrection He first ascended to His father, and then He descended as He did on September 11, 2001. He then progressively enlightened His disciples as represented by meeting with Mary, the disciples He met and instructed on the road to Emmaus, and thereafter appearing to the rest of the disciples. For forty days He taught the disciples before His final ascension, then after ten more days, they were all in accord and in one place and the Holy Spirit was poured out without measure.

Nga amaze okuzuukira, Kristo yasooka okuyambuka mu ggulu eri Kitaawe, era oluvannyuma n’akka nga bwe yakola ku Septemba 11, 2001. Oluvannyuma n’abikkula amaso g’abayigirizwa be mpola mpola, nga bwe kyayoleka mu kusisinkana kwe ne Malyamu, n’abayigirizwa be be yasisinkana n’abayigiriza ku kkubo ery’e Emawusi, era oluvannyuma n’alabikira abalala abonna b’abayigirizwa. Okumala ennaku amakumi ana y’ayigiriza abayigirizwa nga tannayambuka mu ggulu omulundi ogusembayo; oluvannyuma lw’ennaku kkumi endala, baali bonna mu mutima gumu era mu kifo kimu, ne Omwoyo Omutukuvu n’afukibwa awataliko kipimo.

“When Jesus met with His disciples, He reminded them of the words He had spoken to them before His death, that all things must be fulfilled which were written in the law of Moses, and in the prophets, and in the Psalm concerning Him. ‘Then opened He their understanding, that they might understand the Scriptures, and said unto them, Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day: and that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem. And ye are witnesses of these things.’” The Desire of Ages, 804.

Awo Yesu bwe yasisinkana n’abayigirizwa be, yabajjukiza ebigambo bye yabagamba nga tannafa, nti byonna ebyawandiikibwa mu mateeka ga Musa, ne mu bannabbi, ne mu Zabbuli ebyamukwatako biteekeddwa okutuukirizibwa. Awo n’abaggulirawo amagezi gaabwe, balyoke bategeere Ebyawandiikibwa, n’abagamba nti, Bw’atyo bwe kyawandiikibwa, era bw’atyo kyateekwa Kristo okubonabona, n’okuzukkira mu bafu ku lunaku olw’okusatu; era okwenenya n’okusonyiyibwa kw’ebibi okubuulirwa mu linnya lye mu mawanga gonna, nga batandika e Yerusaalemi. Era mmwe muli bajulizi b’ebyo.

In July of 2023, Jesus’ voice awakened the two dead witnesses and began to open His disciples understanding of all things written in the law of Moses (the “seven times”), the prophets (Nebuchadnezzar’s image of the beasts), and the Psalms (the experience of Moses and the Lamb). His work of instruction began at His resurrection, and it escalated over the next forty days. It began with His request to eat.

Mu mwezi gwa July mu mwaka gwa 2023, eddoboozi lya Yesu lyazuukiza abajulirwa ababiri abafu, era ne litandika okubaggulirawo okutegeera kw’abayigirizwa be ku bintu byonna ebyawandiikibwa mu mateeka ga Musa (“emirundi musanvu”), mu bannabbi (ekifaananyi ky’ebisolo kya Nebukadduneeza), ne mu Zabbuli (eby’okuyitamu bya Musa n’Omwana gw’Endiga). Omulimu gwe ogw’okuyigiriza gwatandikira ku kuzuukira kwe, era ne gweyongera mu nnaku amakumi ana ezaddirira. Gwatandika n’okubasaba emmere.

And while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat? And they gave him a piece of a broiled fish, and of an honeycomb. And he took it, and did eat before them. And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. Luke 24:41–44.

Era nga tebannakkiriza olw’essanyu ne beewuunya, n’abagamba nti, Muli wano ne kyonna eky’okulya? Ne bamuwa ekitole ky’ekyennyanja ekyakomereddwa ku muliro, n’omubisi gw’enjuki. N’akitwala n’akirya mu maaso gaabwe. N’abagamba nti, Bino bye bigambo bye nabagamba nga nkyali nammwe, nti byonna ebyawandiikibwa mu mateeka ga Musa, ne mu bannabbi, ne mu Zabbuli ebinkwata ku nze biteekwa okutuukirizibwa. Lukka 24:41-44.

Prayer was a primary waymark in the ongoing history, and the history from Christ’s resurrection until He ascended forty days later, left ten days (ten is a test), unto Pentecost, when the Holy Spirit would be poured out without measure. His resurrection, ascension, followed by His descent again, represents September 11, 2001. July, 2023 represents the end of the forty days, and the ten days which follow July, 2023 lead to the soon coming Sunday law. In that final period of ten days, unity and prayer are the waymark. The unity was represented by Ezekiel’s first prophecy in chapter thirty-seven, that brought the bones, sinews and flesh together. Ezekiel’s second prophecy was the breath of the four winds, and breath is a symbol of prayer. In those final ten days the one hundred and forty-four thousand are sealed, as they have been typified by Lazarus.

Okusaba kyali akabonero akalagira ekkubo akasinga obukulu mu byafaayo ebyali bigenda mu maaso, era ebyafaayo okuva ku kuzukira kwa Kristo okutuusa lwe yalinnya mu ggulu, nga wayiseewo ennaku amakumi ana, byalekawo ennaku kkumi (ekkumi kye kugezebwa), okutuuka ku Pentekooti, lwe Mwoyo Mutukuvu yandifukibwako mu bujjuvu obutalinganwa. Okuzukira kwe, okulinnya mu ggulu kwe, ne kugobererwa okuserengeta kwe nate, kiyimirira Ssettemba 11, 2001. Jjulayi 2023 eyimirira enkomerero y’ennaku amakumi ana, ate ennaku kkumi ezigoberera Jjulayi 2023 zitwala ku tteeka lya Sande eririndirirwa okutuuka mangu. Mu kiseera ekikomya eky’ennaku kkumi ezo, obumu n’okusaba bye bibonero ebiraga ekkubo. Obumu bwayimiririzibwa obunnabbi bwa Ezekiel obwasooka mu ssuula 37, obwaakuŋaanya amagumba, emigu n’ennyama wamu. Obunnabbi bwa Ezekiel obw’okubiri bwali omukka ogw’empewo ennya, era omukka kifaananyi ky’okusaba. Mu nnaku kkumi ezo ez’okkomerero, abantu 144,000 bateekebwako akabonero, nga bwe baafaananyizibwa ne Lazarus.

“This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 529.

Kino kye kyavuddeko okulwawo kwe mu kugenda e Besaniya. Ekyamagero kino eky'oku ntikko, okuzuukusa Lazaro, kyali kutegekeddwa okuteeka omukono gwa Katonda ku mulimu gwe ne ku kulangirira kwe nti alina Obwa-Katonda. The Desire of Ages, 529.

Not only are the wise virgins sealed during this crowning miracle, but the foolish virgins are also sealed on the wrong side of the issue.

Si b’abawala ab’amagezi bokka batteekebwako akabonero mu kyamagero kino ekisinga obukulu, naye n’abawala ab’obusirusiru nabo batteekebwako akabonero ku ludda olutali ntuufu mu nsonga eno.

“Christ’s crowning miracle—the raising of Lazarus—had sealed the determination of the priests to rid the world of Jesus and His wonderful works, which were fast destroying their influence over the people.” Acts of the Apostles, 67.

"Eky'amagero ekisinga obukulu kya Kristo—okuzuukiza Lazaro—kyakakasa okusalawo kw'abasaserdooti okujjawo ddala Yesu n'ebikolwa bye eby'ewuunyo mu nsi, kubanga ebyo byali mangu nnyo okuzikiriza obuyinza bwabwe ku bantu." Ebikolwa by'Abatume, 67.

The many voices in the history of the sealing of the one hundred and forty-four thousand unto the soon coming Sunday law are “line upon line,” the voices of God’s prophetic Word, and those voices sound in the period where “the effect of every vision” is accomplished. They sound when the seventh seal is opened.

Amaloboozi mangi agali mu byafaayo by’okuteekebwako akabonero kw’abantu 144,000 okutuuka ku tteeka lya Ssande erijja mangu ge “olunyiriri ku lunyiriri,” amaloboozi g’Ekigambo kya Katonda eky’obunnabbi, era amaloboozi ago gaawulirizika mu kiseera mwe “ebivaamu by’okwolesebwa kwonna” bituukirizibwa. Gaawulirizika nga akasiba ak’omusanvu bwe kabikkulwa.

And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.

Awo bwe yabikkula akabonero ak’omusanvu, ne wabaawo okusirika mu ggulu ng’ekitundu ky’essaawa emu. Ne ndaba bamalayika omusanvu abayimirira mu maaso ga Katonda; ne baaweebwa amakondeere musanvu. Malayika omulala n’ajja n’ayimirira awali ekyoto, ng’alina ekyoterezo kya zzaabu; ne aweebwa obubaane bungi, abuweeyo wamu n’okusaba kw’abatukuvu bonna ku kyoto kya zzaabu ekyali mu maaso g’entebe ey’obwakabaka. Omukka gw’obubaane, ogwajja wamu n’okusaba kw’abatukuvu, ne gunywera mu maaso ga Katonda okuva mu mukono gwa malayika. Awo malayika n’atwala ekyoterezo, n’akijjuza omuliro ogw’oku kyoto, n’agusuula ku nsi: ne wabaawo amaloboozi, n’okubwatuka kw’eggulu, n’okumyansa, n’okukankana kw’ensi. Okubikkulirwa 8:1–5.

The opening of the seventh seal produced silence, for the period represents a change of dispensation, and in a change in a sacred dispensation, there is always silence in heaven as attested to by the cross when the angels ceased their music and praise. Silence in heaven is as attested to by the requirements of the day of atonement, and on October 22, 1844, Habakkuk TWO, verse TWENTY commanded all the earth keep silence.

Okuggulwawo kw’ekifunga eky’omusanvu kwaleeta okusirikirira, kubanga ekiseera ekyo kiraga okukyusibwa kw’enteekateeka; era mu kukyusibwa kw’enteekateeka entukuvu, bulijjo wabaawo okusirikirira mu ggulu, nga bwe kikakasibwa ku musaalaba bwe bamalayika baakoma okuyimba n’okutendereza kwabwe. Okusirikirira mu ggulu kukakasibwawo n’ebyalagirwawo ku Lunaku lw’Okutangirizibwa, era nga 22 Okitobba 1844, Habakuku essuula bbiri, olunyiriri amakumi abiri yalagira ensi yonna okusirika.

“I have been shown the great love and condescension of God in giving His Son to die that man might find pardon and live. I was shown Adam and Eve, who were privileged to behold the beauty and loveliness of the Garden of Eden and were permitted to eat of all the trees in the garden except one. But the serpent tempted Eve, and she tempted her husband, and they both ate of the forbidden tree. They broke God’s command, and became sinners. The news spread through heaven, and every harp was hushed. The angels sorrowed, and feared lest Adam and Eve would again put forth the hand and eat of the tree of life and be immortal sinners. But God said that He would drive the transgressors from the garden, and by cherubim and a flaming sword would guard the way of the tree of life, so that man could not approach unto it and eat of its fruit, which perpetuates immortality.” Early Writings, 125.

Nnalabisibwa okwagala okunene n’okwewombeeka kwa Katonda mu kuwaayo Omwana we okufa, omuntu asobole okufuna okusonyiyibwa era abeere mulamu. Nnalabisibwa Adamu ne Ewa, abaali baweebwa ekitiibwa okulaba obulungi n’obw’ekitalo bw’Olusuku lwe Edene era ne baakkirizibwa okulya ku miti gyonna egy’omu lusuku okujjako gumu. Naye omusota n’ageza Ewa, era naye n’ageza bba, ne bombi balya ku muti ogwabadde gugaaniddwa. Ne bamenya ekiragiro kya Katonda, ne bafuuka aboonoonyi. Amawulire ne gasaasaana mu ggulu, ne nnanga zonna ne zikkakkana. Bamalayika ne banakuwala, era ne batya oboolyawo Adamu ne Ewa bandigolodde omukono ne barya ku muti gw’obulamu ne bafuuka aboonoonyi abatafa. Naye Katonda yagamba nti aligoba abamenyi b’amateeka okuva mu lusuku, era ng’akozesa Bakerubi n’ekitala ekyaka omuliro alikuma ekkubo ery’oku muti gw’obulamu, omuntu aleme okusemberera ne alya ku bibala byagwo, ebikuuma obutafa. Ebiwandiiko ebyasooka, 125.

Heaven was silenced when men became sinners, and heaven was silenced when Christ’s blood was shed to redeem sinners, and heaven was silenced when Christ’s work of judgment began in removing sin from His people.

Eggulu lyasirika abantu bwe baafuuka aboonoonyi, era eggulu lyasirika omusaayi gwa Kristo bwe gwayiika okununula aboonoonyi, era eggulu lyasirika omulimu gwa Kristo ogw’okusala omusango bwe gwatandika mu kuggyawo ekibi ku bantu be.

“The intercession of Christ in man’s behalf in the sanctuary above is as essential to the plan of salvation as was His death upon the cross. By His death He began that work which after His resurrection He ascended to complete in heaven.” The Great Controversy, 489.

Okusabirira kwa Kristo ku lwa bantu mu eky’ekitukuvu eky’omu ggulu kikulu nnyo mu nteekateeka y’obulokozi, era kirina obukulu obumu n’okufa kwe ku musaalaba. Mu kufa kwe yatandika omulimu ogwo, gwe oluvannyuma lw’okuzuukira kwe yalinnya mu ggulu okugumaliriza. The Great Controversy, 489.

The work of judgement began at the arrival of the third angel in 1844, but God’s people chose to die in the wilderness, rather than becoming eternally one with divinity. The third angel arrived again on September 11, 2001 and once again there was silence in heaven. Then the Lion of the tribe of Judah, began to remove the seventh seal as the angel’s watched the arrival of the third angel into the history of the final generation.

Omulimu gw’okusala omusango gwatandika bwe yatuuka malaika ow’okusatu mu 1844, naye abantu ba Katonda baasalawo okufa mu ddungu mu kifo ky’okufuuka gumu n’Obwakatonda emirembe gyonna. Malaika ow’okusatu n’atuuka nate ku Septemba 11, 2001, era nate ne wabaawo akasirise mu ggulu. Awo Empologoma ey’ekika kya Yuda n’atandika okuggula akasiba ak’omusanvu, nga bamalayika balaba okutuuka kwa malaika ow’okusatu mu byafaayo by’olulyo olwasembayo.

The seven judgment angels were there ready to begin their work of destruction, but they were then told to “Hold, hold, hold, hold,” while the one hundred and forty-four thousand were being sealed. The faithful’s twofold prayers were sent to heaven, typified by the ten days that preceded Pentecost and began after the forty days (a symbol of the wilderness), representing the three and a half days (a symbol of the wilderness) of Revelation chapter eleven. The two witnesses were then instructed by the voice from the wilderness that they must fulfill Daniel’s two prayers. The prayer of Daniel two, where Daniel and the three worthies prayed for light to understand Nebuchadnezzar’s secret dream of the image of beasts, and Daniel’s prayer in chapter nine, where Daniel prayed alone, fulfilling the requirements of the Leviticus twenty-six prayer.

Bamalayika musanvu b’okusala omusango baaliwo beetegekedde okutandika omulimu gwabwe ogw’okuzikiriza, naye ne babalagira nti, “Mugumye, mugumye, mugumye, mugumye,” ng’aba 144,000 baali bateekebwako akabonero. Emisabiro gy’abeesigwa ebiri gyasindikibwa mu ggulu; ensonga eno yalabirizibwa mu nnaku kkumi ezasooka Pentekooti, ezaatandika oluvannyuma lw’ennaku amakumi ana (ekifaananyi ky’eddungu), era ennaku kkumi ezo ne ziwereza ng’akabonero ka nnaku ssatu n’ekitundu (ekifaananyi ky’eddungu) ez’Okubikkulirwa omutwe ogw’ekkumi n’emu. Abajulizi babiri ne balagirirwa eddoboozi okuva mu ddungu nti balina okutuukiriza emisabiro gy’a Danyeri ebiri. Essaala ya Danyeri mu mutwe ogw’ebiri, mwe Danyeri ne basatu abeesigwa baasabira omusana okutegeera ekirooto ekyama kya Nebukadduneeza eky’akifaananyi ky’ebisolo; n’essaala ya Danyeri mu mutwe ogw’omwenda, mwe Danyeri yasaba yekka, ng’atuukiriza ebyetaago by’essaala ya Lewitiku omutwe ogw’amakumi abiri mu mukaaga.

The Daniel two corporate prayer was for light concerning a hidden secret that was hidden within the external line of prophetic history. The Daniel nine, private personal prayer was for mercy concerning an internal need. As the fire of the latter rain began to fall in 2001, there were many voices that could be heard by those who understood the methodology of line upon line. The fire from the altar that was being cast to the earth, was the message which produced the final separation of the wise and foolish, and as that message continued to develop over those ten symbolic days the message became clearer and clearer.

Okusaba okw’ekibiina okuli mu Danyeri 2 kwali ku musana ku kyama ekyali kikise, ekikwekeddwamu mu lunyiriri olw’ebweru olw’ebyafaayo eby’obunnabbi. Ate mu Danyeri 9, okusaba okw’ekyama okw’obwanannyini kwali ku kisa ku lw’etaago ery’omunda. Nga omuliro gw’enkuba ey’oluvannyuma gwatandika okugwa mu 2001, waliwo eddoboozi bingi ebyawulirwanga eri abo abaategeeranga enkola eya olunyiriri ku lunyiriri. Omuliro okuva ku kyoto ogwabadde gusuulibwa ku nsi, gwe bubaka ogwaleta okwawukana okwasembayo wakati w’ab’amagezi n’abasirusiru; era nga obubaka obwo bwe bweyongeranga okukulaakulana mu nnaku ezo kkumi ez’ekifaananyi, ne bubeera butegeerekeka obulungi okusinga n’okusingawo.

The message was the escalating crisis of the third woe, which in Ezekiel chapter thirty-seven, was the two prophecies that first caused the two witnesses to come together, and then caused them to stand as a mighty army. Thereafter in chapter thirty-seven, they are joined into one stick, and the union represented by the joining together as one stick represents the combination of divinity with humanity, which is accomplished in the final movements of the sealing of the one hundred and forty-four thousand.

Obubaka bwali obw’obuzibu obweyongera obw’ennaku ey’okusatu; mu Ezekyeri essuula amakumi asatu mu musanvu, obwo bwalabikibwa ng’obunnabbi bubiri obwasooka okuleetera abajulizi babiri okujja wamu, era oluvannyuma ne bubaleetera okuyimirira ng’eggye ery’amaanyi. Oluvannyuma mu essuula eyo, bagattibwa okufuuka omuggo gumu, era ennyungano eyo ey’omuggo gumu eraga okwegatta kwa obutonde bwa Katonda n’obuntu, okutuukirizibwa mu nkulaakulana ez’enkomerero ez’okuteekako akabonero ku 144,000.

In July, 2023 the prayers began to ascend, and they were the prayers of Daniel chapter nine, and chapter two. Then were heard voices and also thunders, and lightnings were then seen. Lightning and thunder accompany rain in both the natural world, and in prophecy. The rain began on September 11, 2001. The first reference to lightning and thunder identifies it as a message that is designed to produce godly fear.

Mu Julaayi 2023, okusaba kwatandika okuwambuka eri eggulu, era kwali okusaba okuli mu Danyeri essuula ey’omwenda n’eyokubiri. Awo ne wawuulirwa amaloboozi n’emibwatuko gy’enkuba, era ne walabika ebitangaala by’enkuba. Ebitangaala by’enkuba n’emibwatuko gyayo bibeerawo wamu n’enkuba, mu nsi y’obutonde era ne mu bunnabbi. Enkuba yatandika ku Ssettemba 11, 2001. Okusookera ddala okwogerwako ku bitangaala by’enkuba n’emibwatuko gyayo kulaga nti ky’obubaka obwateekebwawo okuzaalawo okutya Katonda.

And it came to pass on the third day in the morning, that there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud; so that all the people that was in the camp trembled. Exodus 19:16.

Awo olwatuuka ku lunaku olw’okusatu, mu makya, nga waliwo okubwatuka kw’eggulu n’amasanyalaze, n’ekire ekizibu ku lusozi, n’eddoboozi ly’ekondeere erinene nnyo; ne kivaako nti abantu bonna abaali mu lusiisira ne bakankana. Okuva 19:16.

The lightnings and thunders were accompanied with the “voice” of a trumpet. They are accompanied by rain, and represent prophetic footsteps to guide God’s people.

Ebitangaala by’enkuba n’ebibwatuka byawerekebwa ‘eddoboozi’ ly’ennyanga. Biwerekebwa n’enkuba, era biyimirira ennyayo z’obunnabbi ezikuluŋ’amya abantu ba Katonda.

The clouds poured out water: the skies sent out a sound: thine arrows also went abroad. The voice of thy thunder was in the heaven: the lightnings lightened the world: the earth trembled and shook. Thy way is in the sea, and thy path in the great waters, and thy footsteps are not known. Thou leddest thy people like a flock by the hand of Moses and Aaron. Psalms 77:17–20.

Ebire byayiwa amazzi; eggulu lyatuma eddoboozi; n’emishale gyo ne gisaasaana. Eddoboozi ly’okubwatuka kwo lyali mu ggulu; okumyansa kw’enkuba kwatangaaza ensi; ensi n’ekankana n’eyinyeenyeeka. Ekkubo lyo liri mu nnyanja, n’oluguudo lwo mu mazzi amanene, n’ebigere byo tebimanyiddwa. Wakulembera abantu bo ng’ekisibo, ng’okukozesa omukono gwa Musa ne Alooni. Zabbuli 77:17-20.

The lightnings and thunders are God’s voice, which occurs during the time of rain, and during that period of time, He brings His winds (Islam is the east wind) out of His treasury.

Okumurika kw’enkuba n’okubwatuka kw’enkuba by’eddoboozi lya Katonda, ebibaawo mu kiseera ky’enkuba; era mu kiseera ekyo azifulumya empewo ze (Obusiraamu ye mpewo ey’Obuvanjuba) okuva mu terekero lye.

When he uttereth his voice, there is a multitude of waters in the heavens, and he causeth the vapours to ascend from the ends of the earth; he maketh lightnings with rain, and bringeth forth the wind out of his treasures. Jeremiah 10:13.

Bwe'avaayo eddoboozi lye, wabaawo obungi bw'amazzi mu ggulu; era aleetera omukka gw'amazzi okunyuka okuva ku nkomerero z'ensi; akola amasanyalaze awamu n'enkuba, era asumulula empewo okuva mu tterekero lye. Yeremiya 10:13.

God uttered His voice when He cried out as a lion, and in response seven thunders uttered their voices, and those seven thunders represent God’s footsteps during the history of the Millerite movement and also in the movement of the third angel, which arrived again on September 11, 2001, when He brought forth the east wind out of His treasures.

Katonda yagulumiza eddoboozi lye bwe yakaaba nga empologoma, era mu kuddamu amavuunike musanvu ne gogera amaloboozi gaago, era ago amavuunike musanvu gayimirira entambiro za Katonda mu byafaayo by’ekibiina kya ba Millerite era ne mu kibiina ky’omulayika ow’okusatu, ekyakomawo nate ku September 11, 2001, bwe yaleeta empewo ey’obuvanjuba okuva mu tterekero lye.

He causeth the vapours to ascend from the ends of the earth; he maketh lightnings for the rain; he bringeth the wind out of his treasuries. Who smote the firstborn of Egypt, both of man and beast. Psalms 135:7, 8.

Afulumya omukka okuva ku nkomerero z’ensi; akola amasannyalaze awamu n’enkuba; aggya empewo mu bigobero bye. Y’eyakuba ab’olubereberye b’e Misiri, ab’omuntu n’ensolo. Zabbuli 135:7, 8.

He brought out the wind from His treasuries, when the first born of Egypt was smitten, and the Passover typified the cross, which in turn typified the arrival of the third angel in 1844, which in turn typified the return of the third angel in the day of the east wind, on September 11, 2001.

Yaggya omuyaga okuva mu materekero ge, bwe baattibwa ab’olubereberye b’e Misiri, era Paasika yafaananyiriza omusalaba; omusalaba natyo ne gufaananyiriza okujja kwa malayika ow’okusatu mu mwaka gwa 1844; era okwo ne kwafaananyiriza okuddayo kwa malayika ow’okusatu ku lunaku lw’omuyaga ogw’ebuvanjuba, ku 11 Sebutemba 2001.

When the seals are removed from the book that is sealed with the seven seals, it represents a progressive development of truth. The removing of the seventh seal represents the sealing time of the one hundred and forty-four thousand. When the book that was sealed with seven seals is first mentioned there lightnings, thunderings and voices, but no earthquake.

Bwe bavaamu ebisiba ku kitabo ekisibiddwa n’ebisiba musanvu, kiyimirira entumbula ey’amazima mu ngeri eyeyongera. Okujjibwamu ekisiba eky’omusanvu kuyimirira ekiseera eky’okutekako akabonero ku 144,000. Bwe kisooka okwogerebwako ekitabo ekyaasibwa n’ebisiba musanvu, waliwo okumyansa, n’okubwatuka n’amaddoboozi, naye tewali musisi.

And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God. Revelation 4:5.

Era okuva ku ntebe ey’obwakabaka ne muva okumyansa n’okubwatuka n’amaloboozi; era waaliwo ettaala musanvu ez’omuliro nga zikwaka mu maaso g’entebe ey’obwakabaka, ze emyoyo musanvu gya Katonda. Okubikkulirwa 4:5.

In the first mention of the voices, lightnings, and thunders; the rain is represented by the Holy Spirit, who is the seven lamps of fire, but there is no earthquake. It is at the removal of the Seventh Seal that the earthquake of the soon coming Sunday law is identified. Chapter four of Revelation identifies the beginning of the unsealing of truth accomplished by the Lion of the tribe of Judah, and when the sealing time is identified, it identifies the beginning and ending of the period.

Mu okwogerwako okwasooka kw’amaloboozi, okumyansa, n’ebbwatuka; enkuba eragibwa nga ye Mwoyo Omutukuvu, ye amataala musanvu ag’omuliro, naye tewali kikankano ky’ensi. Kiri mu kuggyibwawo kw’ekisiba eky’omusanvu we kimanyibwa ekikankano ky’ensi eky’etteeka lya Ssande erigenda okujja mu bwangu. Essuula ey’okuna ey’Okubikkulirwa eraga entandikwa y’okubikkulibwa kw’amazima okwatuukirizibwa Empologoma ey’ekika kya Yuda, era bwe kimanyibwa ekiseera ky’okuteekebwako akabonero, kimala okutegeeza entandikwa n’enkomerero y’ekiseera ekyo.

The beginning of the current period was when the angel descended to lighten the earth with His glory on September 11, 2001, then in Isaiah six we are informed that the message represented by “voices, lightnings, thunderings, wind and rain” that concludes at the Sunday law, is to be proclaimed to a people that see, but will be unable to perceive the meaning of the lightnings, and though they hear, they will be unable to understand the voices and thunders, until they are overtaken by the great earthquake. The period of the sealing of the one hundred and forty-four thousand is the period where the effect of every vision is fulfilled.

Entandikwa y’ekiseera kino yali lwe malayika yakka wansi okutangaaza ensi n’ekitiibwa kye ku 11 Sebutemba 2001, era mu Isaaya 6 tutegeezebwa nti obubaka obukiikirirwa “amaloboozi, okumyansa, okubwatuka, emiyaga n’enkuba” obuggwa ku tteeka lya Ssande, bulilangirirwa eri abantu abalaba naye abatayinza kumanya amakulu g’okumyansa, era newaakubadde nga bawulira, tebalitegeera amaloboozi n’okubwatuka, okutuusa lwe basangibwa ekikankano ekinene eky’ensi. Ekiseera eky’okuteekebwako akabonero ku 144,000 kye kiseera mwe bituukirira ebyolesebwa byonna.

That history produces and manifests two classes of worshippers. One class recognize the rain, and therefore receive it, for they can see the lightning, and hear the voices, the thunder and the wind. At the end of the period of the sealing, the great earthquake of the soon coming Sunday law, then introduces the executive judgments of God.

Ebyafaayo ebyo bireeta era biraga ebika bibiri by’abasinza. Ekika kimu kitegeera enkuba, era ne bagifuna, kubanga balaba okumyansa kw’eggulu, era bawulira amaddoboozi, eddundu n’omuyaga. Ku nkomerero y’ekiseera ky’okumakibwa akabonero, ekikankano ekinene ky’ensi eky’etteeka lya Sande erigenda okujja amangu, kijja kireete okusalawo kwa Katonda okw’okussa mu nkola.

And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail. Revelation 11:19.

Awo yeekaalu ya Katonda eyali mu ggulu n’eggulwawo, ne mulabikira mu yeekaalu ye essanduuko y’endagaano ye; ne wabaawo okumyansa, n’eddoboozi, n’okutontoma, n’okukankana kw’ensi, ne omuzira omunene. Okubikkulirwa 11:19.

At the great earthquake the “lightnings, and voices, and thunderings,” include “hail.” The “hail” represents the judgments that begin to be poured out by the seven angels that were preparing to do so at the beginning of the sealing time, when the seventh seal was being opened, just as they were waiting for the angel to go through Jerusalem and place a mark upon those who sighed and cried for the abominations done in the land (external), and in the church (internal).

Mu kukankana okunene kw’ensi, "emimuli gy’enkuba, n’amaloboozi, n’ebibwatuka," birimu ne "omuzira." "Omuzira" guyimirira ebibonerezo ebyatandika okufukibwa bamalayika musanvu abaali beetegekera okukikola ku ntandikwa y’ekiseera eky’okuteekako akabonero, ng’ekisiba eky’omusanvu nga kibikkulwawo, nga bwe baali balindirira malayika okuyita mu Yerusaalemi n’ateekeko akabonero ku abo abaafuuyiranga ne bakaabiranga olw’emizizo egyakolebwa mu nsi (eby’ebweru), ne mu kanisa (eby’omunda).

The “hail,” marks the time of God’s destructive judgments, which are a time of mercy for God’s other flock, who are then being called out of Babylon, and when the last of the great multitude has joined God’s flock, human probation fully closes.

“Omuzira” gulaga ekiseera ky’okusala omusango kwa Katonda okuzikiriza; era ekiseera ekyo kye kiseera ky’okusaasira eri ekisibo ekirala kya Katonda, abo nga bayitibwa bave mu Babulooni; era bwe kituuka nti asembayo mu kibiina kinene ennyo agattiddwa ku kisibo kya Katonda, ebbanga ery’okugezesebwa kw’abantu liggalwawo ddala.

And the seventh angel poured out his vial into the air; and there came a great voice out of the temple of heaven, from the throne, saying, It is done. And there were voices, and thunders, and lightnings; and there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, and so great. And the great city was divided into three parts, and the cities of the nations fell: and great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath. Revelation 16:17–19.

Era malayika ow’omusanvu n’ayiika ekibya kye mu mpewo; ne muva eddoboozi eddene mu yeekaalu ey’eggulu, okuva ku ntebe ey’obwakabaka, nga ligamba nti, Kiwedde. Ne wabaawo amaloboozi, n’okubwatuka, n’okumyansa; ne wabaawo omusisi omunene nnyo, nga tewabangawo gwa ngeri eyo okuva abantu lwe baabeerawo ku nsi, omusisi ow’amaanyi nnyo era omunene nnyo. Ne kibuga ekikulu ne kigabwamu mu bitundu bisatu, ne bibuga by’amawanga ne bigwa; ne Babulooni Enene n’ajjukirwa mu maaso ga Katonda, okumuwa ekikopo ky’omwenge ogw’obukambwe bw’obusungu bwe. Okubikkulirwa 16:17-19.

Dear Reader: Can you hear the voices and thunders? Can you see the lightning? Can you feel the wind? Soon you will hear the voice of the foolish virgins begging for oil.

Omusomi omwagalwa: Oyinza okuwulira amaloboozi n'ebibwatuko by'enkuba? Oyinza okulaba okumyansa kw'enkuba? Oyinza okuwulira omuyaga? Mangu ddala ojja okuwulira eddoboozi ly'abawala abatalina magezi nga beegayirira amafuta.

We will continue this study in the next article.

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

We looked for peace, but no good came; and for a time of health, and behold trouble! The snorting of his horses was heard from Dan: the whole land trembled at the sound of the neighing of his strong ones; for they are come, and have devoured the land, and all that is in it; the city, and those that dwell therein. For, behold, I will send serpents, cockatrices, among you, which will not be charmed, and they shall bite you, saith the Lord. When I would comfort myself against sorrow, my heart is faint in me. Behold the voice of the cry of the daughter of my people because of them that dwell in a far country: Is not the Lord in Zion? is not her king in her? Why have they provoked me to anger with their graven images, and with strange vanities? The harvest is past, the summer is ended, and we are not saved. For the hurt of the daughter of my people am I hurt; I am black; astonishment hath taken hold on me. Is there no balm in Gilead; is there no physician there? why then is not the health of the daughter of my people recovered? Jeremiah 8:15–22.

Twalindirira emirembe, naye tewajja kirungi; era twasuubira ekiseera ky’obulamu, naye laba ennaku! Okwefuuwa kw’embalaasi ze kwaawulirwa okuva e Ddaani; ensi yonna yanyeganyega olw’eddoboozi ly’embalaasi ze ez’amaanyi; kubanga baatuuse, ne balya ensi, n’ebyo byonna ebiri mu yo; ekibuga, n’abo ababeeramu. Kubanga, laba, njija kubatumira enjoka, kokatirisi, wakati mu mmwe, ezitagalamizibwa na bulogo, era zijja kubaluma, bw’ayogera Mukama. Bwe nneegumya okulwanyisa ennaku, omutima gwange gugwaamu mu nze. Laba eddoboozi ery’ekukaayirira ery’omuwala w’abantu bange olw’abo ababeera mu nsi ey’ewala: Mukama tali mu Sayuuni? kabaka we tali mu yo? Lwaki bansunguwazza n’ebifaananyi byabwe ebyasongobolebwa n’ebitaliimu kye bivamwo eby’awalala? Okunoga kumaze, emmambya ewedde, naye tetuununuddwa. Olw’okulumizibwa kw’omuwala w’abantu bange nange ndumiddwa; nzirise; ebyewuunyo binkutte. Tewali eddagala e Gireyaadi? tewaliyo musawo eyo? kale lwaki obulamu bw’omuwala w’abantu bange tebujanjabuliddwa? Yeremiya 8:15-22.