We have been considering the history represented in verse forty of Daniel chapter eleven. We are now addressing the internal line of history within the verse which represents the history of the Protestant horn of the earth beast. We are employing the joining of Ezekiel’s two sticks in chapter thirty-seven as the point of reference to identify the mystery of God, by Christ in joining His divinity with humanity when the third angel arrives. Line upon line, the message of the mystery of God that John identified as finishing during the sounding of the seventh trumpet, was specifically sent to Laodicea by the apostle Paul. Ezekiel, John and Paul’s testimony aligns with the same mystery of God that was represented in the message of Jones and Waggoner in 1888, which was the message to Laodicea.

Tumaze okukebereza ebyafaayo ebyeragiddwa mu nnyiriri amakumi ana ey'omutwe ogw'ekkumi n'emu ogwa Danyeri. Kaakano tukwata ku linyiriri ery’omu munda ery’ebyafaayo eriri mu nnyiriri eyo, eriraga ebyafaayo by’omuringo ogwa Baprotesitanti ogw’ekinyamaswa ekyava mu nsi. Tukozeesa okuggatibwa kw’ebiti bibiri bya Ezekyeri mu mutwe ogw’amakumi asatu mu musanvu ng’ensonga esinziirwako okulambulula ekyama kya Katonda, ng’a Kristo agatta obwa-Katonda bwe n’obuntu mu kiseera omalayika ow’okusatu lw’atuuka. Olunyiriri ku linyiriri, Mutume Pawulo yatuma mu butongole eri Layodokiya obubaka bw’ekyama kya Katonda, Yokaana kwe yalaga ng’ebuggwa mu kuvuga kw’ekkondeere ey’omusanvu. Obujulizi bwa Ezekyeri, Yokaana ne Pawulo bukwatagana n’ekyama kye kimu kya Katonda ekyakiimirizibwa mu bubaka bwa Jones ne Waggoner mu 1888, era obwo bwabadde obubaka eri Layodokiya.

For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh; That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ; In whom are hid all the treasures of wisdom and knowledge. Colossians 2:1–3.

Kubanga njagala mumanye okulwanagana okunene kwe nnina ku lwammwe, n’abo abali e Laodikeya, era ne bonna abataalabako amaaso gange mu mubiri; nti emitima gyabwe egumizibwe, nga bagattiddwa wamu mu kwagala, era ne batuuke ku bugagga bwonna bw’okukakasa okwatuukirira okw’okutegeera, okutuuka mu kumanya ekyama kya Katonda, ne kya Kitaffe, ne kya Kristo; mu oyo mwe bibikkiddwa obugagga bwonna bw’amagezi n’okumanya. Abakkolosaayi 2:1-3.

The work of atonement, of joining the two sticks of divinity and humanity began when the third angel arrived, but Paul is addressing the final and perfect fulfillment of the joining of the two sticks which is the mystery of God. He therefore identifies the message as the message to Laodicea that first arrived in 1856, and then was repeated in 1888, and then found its perfect fulfillment on September 11, 2001. Paul identifies the temple in a twofold nature, when he presented the mystery of God, which was to be finished in the sounding of the seventh trumpet. He divides that mystery into a head and a body.

Omulimu gw’okutangirirwa, ogw’okuggatta emiti ebiri egy’obwakatonda n’obuntu, gwatandika Malaika ow’okusatu bwe yatuuka, naye Pawulo ayogera ku kutuukirizibwa okusembayo era okutuufu ddala kw’okuggatta emiti ebiri, kye kyama kya Katonda. Noolwekyo ategeeza nti obubaka buno bwe obwa Laodikeya, obwasooka okutuuka mu 1856, ne buddamu mu 1888, era ne bufuna okutuukirizibwa okutuufu ddala ku Septemba 11, 2001. Pawulo amanyisa essabo mu mbeera ebbiri, bwe yayanjula ekyama kya Katonda, ekyali kigenda okumalirizibwa mu kubwatuka kw’ekondeere ery’omusanvu. Akigabanya ekyo ekyama mu mutwe n’omubiri.

And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. For it pleased the Father that in him should all fulness dwell; And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight: If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister; Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body’s sake, which is the church: Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God. Colossians 1:18–25.

Era ye mutwe gw’omubiri, ekkanisa; ye atandikiro, omubereberye mu bafu; alyoke abe omusinga mu byonna. Kubanga Kitammwe yasanyukira nti obujjuvu bwonna bubeere mu ye; Era, ng’akoze emirembe mu musaayi ogw’omusalaba gwe, mu ye okuyanjuluza ebyo byonna gy’ali; mu ye, njogera, ebiri ku nsi oba ebiri mu ggulu. Era nammwe, abaaliko edda mweyawulanga era mwabanga abalabe mu birowoozo byammwe olw’ebikolwa ebibi, naye kaakano yabayanjuluza Mu mubiri gwa nnyama ye ng’ayitira mu kufa, alyoke abaleete mu maaso ge abatukuvu, abatalina musango, era abatalina kye banenyesebwa; Bwe munaayimirira mu kukkiriza nga musimbiddwa era mukakkanyiziddwa, nga temukyava ku ssuubi lya Enjiri gye mwawulira, era eyaabuulirwa eri buli kitonde ekiri wansi w’eggulu; gye nze Pawulo nnafuuka omuweereza; Nze kaakano nsanyukira mu kubonabona kwange olwammwe, era ntuukiriza mu mubiri gwange ebyasigaddewo ku nnaku za Kristo olw’omubiri gwe, ogw’ekkanisa; Gye nnafuukira omuweereza, okusinziira ku kulabirirwa kwa Katonda kwe yampa olwammwe, okutuukiriza Ekigambo kya Katonda. Abakkolosaayi 1:18-25.

Christ is the head, which is to have preeminence in all things, and His church is the body. Together the head and the body represent the combination of divinity with humanity, and another important fact is also identified. The relation of the head and the body, is that the head is to have the preeminence over the body. With mankind, who were created in God’s image, the higher powers (the head), are to have rulership over the lower powers (the body.) Together they form one being, or in the terminology of the temple which John was to measure, they represent the holy place (humanity, the body), and the Most Holy Place (divinity, the head). How these two are joined together into “one stick”, or one body is the work of “at-One-ment.” Paul continues:

Kristo ye mutwe, alina okuba asinga obukulu mu byonna, ate Ekkanisa ye ye mubiri. Awamu, omutwe n’omubiri balaga okwegatta kw’Obwa Katonda n’obuntu, era n’ensonga endala ey’amaanyi nayo erabika. Enkolagana y’omutwe n’omubiri ye nti omutwe alina okubeera asinga obukulu ku mubiri. Mu bantu, abaakolebwa mu kifaananyi kya Katonda, ebiyinza eby’awaggulu (omutwe) biteekwa okufuga ebiyinza eby’awansi (omubiri.) Awamu bafuula ekiramu kimu, oba mu njogera ya yeekaalu Yokaana gye yalina okupima, balaga Ekifo Ekitukuvu (obuntu, omubiri), n’Ekifo Ekitukuvu Ennyo (Obwa Katonda, omutwe). Engeri gye byombi biyungibwa wamu ne bifuuka "omuti gumu", oba omubiri gumu, ye omulimu gwa "at-One-ment." Pawulo ayongerayo nti:

Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus: Whereunto I also labour, striving according to his working, which worketh in me mightily. Colossians 1:25–29.

Kye nnafuukiddwa omuweereza, ng’okuddukanya kwa Katonda okwampiddwa ku lwammwe bwe kuli, okutuukiriza ekigambo kya Katonda; Era ekyo kye kyama ekyakwekebwa okuva emirembe n’ebika ebyayita, naye kaakano kibikkuliddwa eri abatukuvu be; Eri abo Katonda yayagala okulaga obugagga obw’ekitiibwa ky’ekyama kino mu b’amawanga; ye Kristo ali mu mmwe, essuubi ly’ekitiibwa; Kristo gwe tubuulira, nga tulabula buli muntu era nga tuyigiriza buli muntu mu magezi gonna; tulyoke tuleete buli muntu ng’atuukiridde mu Kristo Yesu: Ekirwo nange nkola nnyo, nga n’awuubaalirira nga nsinziira ku kukola kwe okunkoleramu n’amaanyi mangi. Abakolosaayi 1:25-29.

The perfection of the one hundred and forty-four thousand, which presents “every man perfect in Christ” is the “mystery of God,” which is the combination of divinity with humanity, or as Paul states it, is “Christ in” humanity “the hope of glory.” In the days of the sounding of the Seventh Trumpet that mystery is accomplished. When Ezekiel identifies that joining, he employs two sticks, one for the northern kingdom and one for the southern kingdom to identify the symbolic link, which represents the temple by the number “forty-six.” The stick of the symbolic link of “forty-six,” is to be joined with the symbolic link of “two hundred and twenty.”

Okutuukirira kw’abantu 144,000, okw’okulaga nti “omuntu buli omu omutuukirivu mu Kristo,” kwe “kyama kya Katonda,” eky’okwegatta kw’obwa-Katonda n’obuntu; era, nga Pawulo bw’agamba, “Kristo mu” obuntu, “essuubi ly’ekitiibwa.” Mu nnaku ez’okufuuwa Ekkondeere ey’omusanvu, ekyo kyama kituukirizibwa. Ezekyeri bw’alaga okwegatta okwo, akozesa emiti ebiri, ogumu ogw’obwakabaka obw’amambuka n’ogumu ogw’obwakabaka obw’amaserengeta, okulaga ennyungo ey’ekifaananyi, egiraga yeekaalu mu nnamba “46.” Omuti ogw’ennyungo ey’ekifaananyi eya “46” gugattibwa ku nnyungo ey’ekifaananyi eya “220.”

Two hundred and twenty is the symbol of divinity combined with humanity. From the publishing of the King James Bible in 1611, unto the first presentation of Miller’s message in 1831 and thereafter the publishing of the message in 1833 in the Vermont Telegraph, is two hundred and twenty years. Miller’s message was the formalization of the increase of knowledge that was derived from the Bible, when the book of Daniel was unsealed in 1798. At the beginning date of 1611, there was a divine document published and at the ending date of 1831 there was a human publication based upon the divine truth that was unsealed in 1798.

Omuwendo gwa bikumi bibiri mu amakumi abiri gwe kabonero k’obwakatonda n’obuntu nga byegattiddwa wamu. Okuva ku kufulumizibwa kwa Bayibuli ya King James mu 1611 okutuuka ku okwanjulibwa okwasooka kw’obubaka bwa Miller mu 1831, era oluvannyuma ne kufulumizibwa kw’obubaka mu 1833 mu gazeti eyitibwa Vermont Telegraph, waliwo emyaka bikumi bibiri mu amakumi abiri. Obubaka bwa Miller bwateekawo entongole ku kweyongera kw’obumanyi okwaava mu Bayibuli, nga ekitabo kya Danyeri kyabikkulibwa mu 1798. Ku ntandikwa ya 1611 waaliwo ekiwandiiko kya Katonda ekyafulumizibwa, ate ku nkomerero mu 1831 waaliwo ekifulumiziddwa eky’abantu, nga kisinzidde ku mazima ga Katonda agabikkulibwa mu 1798.

Those three dates represent not only two hundred and twenty years, but also the structure of the Hebrew word “Truth”, which is created by combining the first, thirteenth and last letters of the Hebrew alphabet to create the word “Truth.” A divine publication at the beginning and a human publication at the ending, and 1798 represents an increase of knowledge which would manifest a class of wicked persons who rejected that knowledge, and thus represented the thirteenth letter, which is a symbol of rebellion. That link of two hundred and twenty years was established in the movement of the first angel, and the movement of the third angel provides a second witness.

Ennaku ezo ssatu ziraga si myaka bikumi bibiri mu amakumi abiri yokka, wabula era n’enteekateeka y’ekigambo ky’Olwebbulaniya “Mazima”, ekitondeddwa mu kuyunga wamu ennukuta esooka, ey’ekkumi n’esatu, n’ey’enkomerero mu awafaabeto w’Olwebbulaniya okufuula ekigambo “Mazima.” Waliwo okulangirirwa okw’Obwakatonda ku ntandikwa n’okulangirirwa okw’abantu ku nkomerero, era omwaka gwa 1798 gulaga okweyongera kw’obumanyi okwaalabisa ekibinja ky’ababi abagaanyi obwo bumanyi, n’olwekyo ne guyimirira ennukuta ey’ekkumi n’esatu, nga kabonero k’okujeemera. Ennyungo eyo ey’emyaka bikumi bibiri mu amakumi abiri yateekebwawo mu kulangirirwa kw’omulayika asooka, ate okulangirirwa kw’omulayika owa ssatu kuwayo obujulizi obw’okubiri.

In 1776, the divine document, the Declaration of Independence, was published and two hundred and twenty years later, in 1996, a human document The Time of the End magazine was published. The human document was derived from the increase of knowledge that was produced at the time of the end in 1989, which, as with 1798, produced a rebellion to the divine message represented by the Declaration of Independence. The increase of knowledge in 1996, identified the future for America as it loses the freedom and independence it had declared in 1776 at the soon coming Sunday law. This provides a second witness that the number two hundred and twenty represents the combination of divinity with humanity, and that second witness was set forth with the signature of “Truth,” and was represented by a first witness in the history of the first angel (the first), and the second witness in the history of the third angel (the last).

Mu 1776, ekiwandiiko eky’obwakatonda, Okulangiriro lw’Obwetwaze, kyafulumizibwa; era emyaka bikumi bibiri mu amakumi abiri oluvannyuma, mu 1996, ekiwandiiko eky’obuntu, magazini eyitibwa The Time of the End, kyafulumizibwa. Ekiwandiiko eky’obuntu kyava mu okweyongera mu kumanya okwaleetebwa mu biro by’enkomerero mu 1989, era, nga bwe kyali mu 1798, okweyongera okwo ne kuleeta obujeemu eri obubaka obwa Katonda obwakiragirirwa mu Okulangiriro lw’Obwetwaze. Okweyongera mu kumanya okw’omu 1996 kwalambulula eby’omu maaso eby’Amerika, nga bw’eneebulirwa eddembe n’obwetwaze bye yalangirira mu 1776, ku tteeka lya Sande eriri kumpi okuteekebwawo. Kino kiwa obujjulizi obw’okubiri nti omuwendo gwa bikumi bibiri mu amakumi abiri guyimirira okugattibwa wamu kw’obwakatonda n’obuntu; era obujjulizi obwo obw’okubiri bwateekebwawo n’omukono ogw’Amazima, era ne bukiragirirwa ng’omujjulizi omusooka mu byafaayo by’omulayika asooka (owasooka), n’omujjulizi owookubiri mu byafaayo by’omulayika ow’okusatu (owasembayo).

1776 also marked the beginning of a period that preceded the actual beginning of the earth beast as the sixth kingdom of Bible prophecy. In that preparation period the signature of truth was once again identified by 1776, marking the beginning of the United States, and 1798 marking the beginning of the United States as the sixth kingdom of Bible prophecy. In the middle of that beginning and ending history, 1789 marked the center letter as thirteen colonies ratified the Constitution. Each of the three dates represent the “speaking” of the United States; with the Declaration of Independence in 1776, the Constitution in 1789, and the Alien and Sedition Acts in 1798. That history represents twenty-two years, which is a tithe or a tenth of two hundred and twenty, so it also represents a symbol of the combination of Divinity with humanity.

Omwaka gwa 1776 gwalaga entandikwa y’ekiseera ekyajja mu maaso g’entandikwa yennyini ey’ekisolo ekiva mu nsi, ng’obwakabaka obw’omukaaga mu bunnabbi bwa Bayibuli. Mu kiseera eky’okutegekerwamu ekyo, omukono gw’amazima gwategeerekebwa nate mu 1776, nga gulaga entandikwa ya Amerika Egattika, ate mu 1798 nga gulaga entandikwa ya Amerika Egattika ng’obwakabaka obw’omukaaga mu bunnabbi bwa Bayibuli. Wakati w’entandikwa n’enkomerero y’ebyafaayo ebyo, omwaka gwa 1789 gwalaga ennyukuta ey’omu wakati, kubanga amakoloni kkumi na ssatu gaakakasa Ssemateeka. Ennaku ezo ssatu zonna zimiririra "okwogera" kwa Amerika Egattika; nga Declaration of Independence mu 1776, Constitution mu 1789, ne Alien and Sedition Acts mu 1798. Ebyafaayo ebyo bimiririra emyaka amakumi abiri mu bbiri; omuwendo ogwo guli ekkumi, oba ettundu ery’ekkumi, ku bikumi bibiri mu amakumi abiri, kale era biraga akabonero k’okwegatta kw’ObwaKatonda n’obuntu.

Its representation is of the history of the earth beast who is portrayed as beginning as a lamb (divinity), and ending as a dragon (humanity). 1776 begins with the Declaration of Independence marking divinity and the Alien and Sedition Acts represent humanity, and in those twenty-two years that preceded the beginning of the earth beast’s reign as the sixth kingdom of Bible prophecy, the transition from the lamb to the dragon is typified.

Ekifaananyi kyakyo kiraga ebyafaayo by’ensolo eva ku nsi, egerekebwa ng’etandikira nga mwana gw’endiga (obwakatonda), era n’ekomya nga ddogo (obuntu bwa muntu). Omwaka gwa 1776 gutandikira ku Okulangirirwa kw’Obwetwaze nga kumaka obwakatonda, ate Amateeka ga Banyamahanga n’Obujeemu gakiikirira obuntu bwa muntu, era mu myaka amakumi abiri mu bbiri egyasooka okutandika okwafuga kw’ensolo eva ku nsi ng’obwakabaka obw’omukaaga obwogerwako mu bunnabbi bwa Baibuli, okukyuka okuva ku mwana gw’endiga okutuuka ku ddogo kulagiddwa mu kifaananyi.

The beginning of the twenty-five hundred and twenty years of judgment against the southern kingdom of Judah, is connected with the beginning of the twenty-three hundred years of Daniel chapter eight, verse fourteen. The trampling down of the sanctuary and host in Judah began in 677 BC, and the twenty-three hundred year prophecy began two hundred and twenty years later in 457 BC. The stick of the southern kingdom of Judah is linked with the symbol of forty-six to the northern kingdom, and also linked to the twenty-three hundred years by the link of two-hundred and twenty.

Entandikwa y’emyaka 2520 egy’okusalirwa omusango eri Obwakabaka bwa Yuda obw’amaserengeta ekwatagana n’entandikwa y’emyaka 2300 egya Danyeri essuula ey’omunaana, olunyiriri olw’ekkumi n’enya. Okukandagirwawo kw’Awatukuvu n’eggye mu Yuda kwatandika mu 677 BC, era obunnabbi bw’emyaka 2300 bwatandika oluvannyuma lwa myaka 220 mu 457 BC. Omuggo ogw’Obwakabaka bwa Yuda obw’amaserengeta gukwatagana n’akabonero ka 46 eri Obwakabaka obw’amambuka, era gukwatagana n’emyaka 2300 okuyita mu myaka 220.

Paul claimed to be the minister of the dispensation of God, and then defined the dispensation he was a minister of as the mystery of God, which is Christ in you the hope of glory. He further addresses this truth when writing to Timothy.

Paulo yeyita omuweereza w’enteekateeka ya Katonda, era n’ategeeza nti enteekateeka gye yali omuweereza ye ekyama kya Katonda, kye Kristo ali mu mmwe, essuubi ery’ekitiibwa. Era ayongerako okulambulula amazima gano bwe yawandiikira Timoseewo.

And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. 1 Timothy 3:16.

Era awatali kubuusabuusa, ekyama ekikulu eky'obutukuvu kye kino: Katonda yeeyoleka mu mubiri, yakkirizibwa mu Mwoyo, yalabibwa abamalayika, yabuulirwa eri amawanga, yakkirizibwa mu nsi, yatwalibwa waggulu mu kitiibwa. 1 Timoseewo 3:16.

Paul here says that the mystery of godliness is God manifest in the flesh. God is the Head, and the flesh is the body. The mystery of godliness is Christ in the believer, it is the joining of divinity with humanity. Paul also uses the metaphor of marriage as did Hosea.

Wano Pawulo agamba nti ekyama eky’obutukuvu kwe kino: Katonda yalabika mu mubiri. Katonda ye Mutwe, ate ennyama ye omubiri. Ekyama eky’obutukuvu kwe Kristo ali mu mumukkiriza; kye okwegatta kw’obutonde bwa Katonda n’obuntu. Era Pawulo akozesa n’ekifaananyi ky’obufumbo, nga Koseya bwe yakikola.

For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church. Ephesians 5:30–32.

Kubanga tuli ebitundu by’omubiri gwe, eby’ennyama ye n’eby’amagumba ge. Olw’ekyo omusajja alireka kitaawe ne nnyina, agattibwe n’omukazi we, era bombi babeere omubiri gumu. Kino kye kyama ekinene; naye njogera ku Kristo n’ekkanisa. Abaefeso 5:30-32.

In chapter thirty-seven, when Ezekiel identifies the covenant of the last days, which is the renewed covenant with those identified as the one hundred and forty-four thousand, he provides an illustration of the joining of two sticks. Those two sticks, line upon line, include Hosea and Paul’s marriage metaphor. When they were joined together, they were to be no more two nations, but one nation, forever.

Mu mutwe ogwa amakumi asatu mu musanvu, Ezekyeri bw’alaga endagaano ey’ennaku ez’enkomerero—nga ye ndagaano ey’addiziddwa obuggya eri abo abamanyiddwa nga be emitwalo kkumi nnya n’enkumi nnya—awa ekifaananyi ky’okuyunga wamu emiti ebiri. Emiti egyo ebiri, olunyiriri ku lunyiriri, mu gyo musangibwamu ekigerageranyo ky’obufumbo kya Koseya ne Pawulo. Bwe gyagattibwanga wamu, tebandibadde mawanga abiri nate, wabula eggwanga limu, emirembe gyonna.

And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. Ezekiel 37:22, 23.

Era ndibafuula eggwanga limu mu nsi ku nsozi za Isirayiri; era kabaka omu anaabanga kabaka waabwe bonna; so tebaliba nate amawanga gabiri, so tebagabanyizibwenga nate mu bwakabaka bubiri. So tebalikyeyonoona nate n’ebifaananyi byabwe, newankubadde n’ebintu byabwe ebyenyinyala, newankubadde n’ebibi byabwe byonna; naye ndibalokola mu bifo byabwe byonna mwe babeera mwe baakoze ebibi, era ndibatukuza: bwe batyo baliba abantu bange, nange ndiba Katonda waabwe. Ezekyeri 37:22, 23.

The joining together of Ezekiel identifies when they are no more divided, nor do they sin any longer, when they are cleansed, and when God is their only God, and they have only one king. On October 22, the Messenger of the Covenant suddenly came to the temple to “cleanse” His people. He came to receive a kingdom, whose people according to Peter were then to be a kingdom of priests and kings. On that date the bridegroom also came to the marriage, which is the mystery Paul and Hosea identify, which represents the combination of divinity with humanity. John identifies that the mystery, which Paul identifies as “Christ in you, the hope of glory,” would be finished in the days of the sounding of the seventh angel.

Okwegatta kwe Ezeekyeri kulaga ekiseera lwe tebaakyawukana, era ne bataakyongera okukola ekibi, bwe batukulibwa, era Katonda bwe y’aba Katonda waabwe yekka, era ne babeera n’kabaka omu. Nga 22, Okitobba, Omubaka w’Endagaano n’ajja mangu mu yeekaalu okutukuza abantu be. Yajja okufuna obwakabaka, obw’abantu baabwo, ng’Omutume Peetero bw’agamba, baali baateekeddwa okubeera obwakabaka bw’abakabona n’abakabaka. Ku lunaku olwo, omuko naye yajja mu bufumbo, obwo, enkyama Pawulo ne Koseya gye balaga, obukiikirira okwegattibwa kw’obwakakatonda n’obuntu. Yokaana alaga nti enkyama eyo, Pawulo gy’ategeeza nti “Kristo ali mu mmwe, essuubi ery’ekitiibwa,” ejja kumalizibwa mu nnaku ez’okukongezza ekkondeere kw’omulayika ow’omusanvu.

But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

Naye mu nnaku ez'eddoboozi lya malayika ow'omusanvu, nga atandika okufuuyira mu kkondeere, ekyama kya Katonda kiriba kiwedde, nga bwe yalangirira eri abaddu be, bannabbi. Okubikkulirwa 10:7.

The seventh angel is the third woe, which arrived on September 11, 2001. The seventh angel began to sound when the third angel arrived in the history of 1844, and onward, but the rebellion of 1863 prevented the work from being finished. The third angel arrived and the seventh trumpet began to sound again on September 11, 2001, and this time the “mystery of God” is to be “finished.” That “mystery” is the combination of divinity with humanity, which produces the one hundred and forty-four thousand, who then become God’s ensign and army. For this reason, chapter thirty-seven of Ezekiel, begins with Ezekiel being taken to a valley of dead dry bones. Those bones represent Laodicean Adventism on September 11, 2001, and for this reason Paul addresses his gospel of the mystery of God to the Laodiceans.

Malayika ow’omusanvu ye ziruwa ey’okusatu, eyatuuka ku Sebuttemba 11, 2001. Malayika ow’omusanvu n’atandika okufuuwa ekondeere bwe yatuuka malayika ow’okusatu mu byafaayo bya 1844, n’okweyongerayo, naye obujeemu obw’omu 1863 ne buzizizza omulimu okumalirizibwa. Malayika ow’okusatu n’atuuka era ekondeere ey’omusanvu ne etandika okufuuwa nate ku Sebuttemba 11, 2001, era mu kiseera kino “ekyama kya Katonda” kigenda “okumalirizibwa.” Ekyo “ekyama” kye okwegatta kwa Obwa-Katonda n’Obwa-muntu, okuleeta abantu 144,000, abo ne bafuuka ekibendera kya Katonda n’eggye lye. Lw’ensonga eno, essuula amakumi asatu mu musanvu mu kitabo kya Ezekyeri, etandika nga Ezekyeri atwaliddwa mu kiwonvu eky’amagumba g’abafu agakalu ddala. Amagumba ago gakiikirira Obu-Adiventisiti obwa Laodikeya ku Sebuttemba 11, 2001, era olw’ensonga eyo Paalu awerereza enjiri ye ey’ekyama kya Katonda eri Aba-Laodikeya.

For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh; That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ; In whom are hid all the treasures of wisdom and knowledge. Colossians 2:1–3.

Kubanga njagala mumanye okulwanagana okunene kwe nnina ku lwammwe, n’abo abali e Laodikeya, era ne bonna abataalabako amaaso gange mu mubiri; nti emitima gyabwe egumizibwe, nga bagattiddwa wamu mu kwagala, era ne batuuke ku bugagga bwonna bw’okukakasa okwatuukirira okw’okutegeera, okutuuka mu kumanya ekyama kya Katonda, ne kya Kitaffe, ne kya Kristo; mu oyo mwe bibikkiddwa obugagga bwonna bw’amagezi n’okumanya. Abakkolosaayi 2:1-3.

This is also the description Sister White associates with the dead dry bones of Ezekiel.

Kino era ye nnyonnyola Sista White gy’agatta ku magumba amakalu ag’abafu ga Ezekyeri.

“But not only does this simile of the dry bones apply to the world, but also to those who have been blessed with great light; for they also are like the skeletons of the valley. They have the form of men, the framework of the body; but they have not spiritual life. But the parable does not leave the dry bones merely knit together into the forms of men; for it is not enough that there is symmetry of limb and feature. The breath of life must vivify the bodies, that they may stand upright, and spring into activity. These bones represent the house of Israel, the church of God, and the hope of the church is the vivifying influence of the Holy Spirit. The Lord must breathe upon the dry bones, that they may live.

Naye si ku nsi yokka kwe kikwatako ekifaananyi kino eky’amagumba amakalu, wabula ne ku abo abaafunye omukisa w’ekitangaala ekinene; kubanga nabo bali ng’amagumba agali mu kiwonvu. Balina enfaanana y’abantu, entegeka y’omubiri; naye tebalina obulamu bw’omwoyo. Naye olugero terireka amagumba amakalu nga gagattiddwa wamu mu nfaanana z’abantu zokka; kubanga tekimala nti ebitundu by’omubiri n’endabika bikyenkana bulungi. Omukka gw’obulamu gulina okuzzaamu obulamu emibiri, zinyimirire obutereevu era zisituke mu by’okukola. Amagumba gano gakiikirira ennyumba ya Isirayiri, ekkanisa ya Katonda, era essuubi ly’ekkanisa ye buyinza bw’Omwoyo Omutukuvu obuzzaamu obulamu. Mukama ateekwa okufuuwa omukka ku magumba amakalu, galyoke gafune obulamu.

“The Spirit of God, with its vivifying power, must be in every human agent, that every spiritual muscle and sinew may be in exercise. Without the Holy Spirit, without the breath of God, there is torpidity of conscience, loss of spiritual life. Many who are without spiritual life have their names on the church records, but they are not written in the Lamb’s book of life. They may be joined to the church, but they are not united to the Lord. They may be diligent in the performance of a certain set of duties, and may be regarded as living men; but many are among those who have ‘a name that thou livest, and art dead.’

Omwoyo wa Katonda, n’amaanyi gaagwo ag’awa obulamu, ateekwa okuba mu buli muntu, okusobola okuleetera omisipa gyonna egy’Omwoyo n’eminywaayi okubeera mu nkola. Bwali tewali Omwoyo Omutukuvu, nga tewali n’omukka gwa Katonda, eddamu ly’omutima liba lisirise, era wabaawo okufiirwa obulamu bw’Omwoyo. Abantu bangi abatali n’obulamu bw’Omwoyo, amannya gaabwe gali mu byawandiikibwa by’ekkanisa, naye tebawandiikiddwa mu kitabo ky’obulamu eky’Omwana gw’Endiga. Bayinza okuba nga beegattiddwa ku kkanisa, naye tebeegattiddwa ne Mukama. Bayinza okuba abanyiikivu mu kutuukiriza ebisaanibwa ebimu, ne balabibwa ng’abantu abalamu; naye bangi bali mu abo abalina ‘erinnya nti oli mulamu, naye ofudde.’

“Unless there is genuine conversion of the soul to God; unless the vital breath of God quickens the soul to spiritual life; unless the professors of truth are actuated by heaven-born principle, they are not born of the incorruptible seed which liveth and abideth forever. Unless they trust in the righteousness of Christ as their only security; unless they copy His character, labor in His spirit, they are naked, they have not on the robe of His righteousness. The dead are often made to pass for the living; for those who are working out what they term salvation after their own ideas, have not God working in them to will and to do of His good pleasure.

Bwe kiba nga tewali kukyuka okw’amazima ddala kw’emmeeme eri Katonda; bwe kiba nga omukka ogw’obulamu ogwa Katonda teguzukusa emmeeme mu bulamu bw’omwoyo; bwe kiba nga abo abagamba nti bali mu mazima tebakulemberwa misingi egivudde mu ggulu, tebazalibwa ku mbeu eteyonooneka, eriramu era erisigalawo emirembe gyonna. Bwe baba tebateeka obwesige bwabwe mu butuukirivu bwa Kristo ng’obukuumi bwabwe bwokka; bwe batafaananyiza enneyisa ye, ne bakolera mu Mwoyo gwe, bali bwereere; tebambadde olugoye lw’obutuukirivu bwe. Ebiseera bingi, abafu balowoozebwa ng’abalamu; kubanga abo abakolerera kye bayita obulokozi nga bagoberera endowooza zaabwe bo, tebalina Katonda akolera mu bo okwagala n’okukola ebyo by’ayagala.

“This class is well represented by the valley of dry bones Ezekiel saw in vision.” Review and Herald, January 17, 1893.

"Ekibinja kino kifaananyizibwa bulungi n'ekiwonvu ky'amagumba amakalu Ezekyeri kye yalaba mu kwolesebwa." Review and Herald, Januwale 17, 1893.

The Laodicean message was first presented to Adventism in 1856, the very year the Lord opened up the advancing light of the “seven times” of Leviticus chapter twenty-six. The message of 1856, consisting of an internal message calling for repentance, and an external message of prophecy, was rejected in 1863. The Laodicean message of the mystery of “Christ in you, the hope of glory”, was repeated in 1888 by Elders Jones and Waggoner, and that message was also identified as the message to Laodicea by Sister White.

Obubaka bwa Lawodikiya bwasooka okuleetebwa mu kibiina ky’Abadiventisiti mu 1856, omwaka gwe gumu Mukama gwe yagguliramu omusana ogweyongera okumasamasa ogw’“emirundi musanvu” ogwogerwako mu Ebyabaleevi essuula amakumi abiri mu mukaaga. Obubaka bwa 1856, obwalimu obubaka obw’omunda obuyita mu kwewenenya, n’obubaka obw’ebweru obw’obunnabbi, bwagaanibwa mu 1863. Obubaka bwa Lawodikiya obw’ekyama kya “Kristo ali mu mmwe, okusuubira ekitiibwa”, bwaddamu okubuulirwa mu 1888 nga Abakadde Jones ne Waggoner be baakiddamu okubuulira, era ne Sister White n’alambulula nti obubaka obwo bwe bubaka eri Lawodikiya.

Line upon line, Ezekiel chapter thirty-seven begins with Ezekiel being spiritually conveyed to September 11, 2001, where he is given a view of Laodicean Adventism, who are dead in sins and trespasses. He is told to give two distinct prophetic messages. The first produces a joining together, but the bodies are still dead. The second prophecy calls for the message of the “four winds” to breathe life into the bones. The message of the four winds is the sealing message of the one hundred and forty-four thousand which identifies four angels holding the four winds. Sister White identifies those four winds as an “angry horse”, seeking to break loose, for it is being restrained. The angry horse of Islam is seeking to break loose and bring death and destruction in its path, as it did on September 11, 2001, and it will be released again at the soon coming Sunday law.

Olunyiriri ku linyiriri, Ezekyeri essuula amakumi asatu mu musanvu litandika nga Ezekyeri atwalibwa mu Mwoyo ku Settemba 11, 2001, awamuweebwa okulaba Ab’Adiventisiti ba Laodikaya, abafu mu byonoono ne mu bibi. Agambibwa okuwa obubaka bubiri obunnabbi obw’enjawulo. Obwasooka buleeta okwegatta, naye emibiri gikyali emifu. Obunnabbi obw’okubiri buwadde ekiragiro nti obubaka bw’“empewo ennya” bufuuyire obulamu mu magumba. Obubaka bw’empewo ennya ye bubaka bw’okutekebwako akabonero eri abantu 144,000, obulaga bamalayika bana abakutte empewo ennya. Mwannyina White alambulula empewo ennya ezo ng’“embalaasi ey’obusungu,” erunoonya okusumuluka kubanga eriziyiziddwa. Embalaasi ey’obusungu eya Isilamu erunoonya okusumuluka era eleete okufa n’okuzikiriza mu kkubo lyayo, nga bwe yakola ku Settemba 11, 2001; era ejja kusumululwa nate mu kiseera eky’etteeka lya Sande ekiriyo mu bwangu.

That message brings the dead bodies into a unified army that is standing upon its feet. That unified army is brought to its feet in response to the message of the seventh angel, for in the days of the sounding of the seventh angel, the mystery of the one hundred and forty-four thousand’s marriage with Christ will be accomplished.

Obubaka obwo buleta emirambo okufuuka eggye erisangiddwa wamu, eriyimiridde ku bigere byalyo. Eggye eryo erisangiddwa wamu liyimirizibwa ku bigere byalyo mu kuddamu eri obubaka bwa malaika ow’omusanvu, kubanga mu nnaku ez’okufuuwa ekkondeere kwa malaika ow’omusanvu, ekyama ky’obufumbo bwa 144,000 ne Kristo kinaatuukirizibwa.

Then Ezekiel is shown the joining of two sticks that become one nation. Those two sticks are the northern kingdom of Israel, and the southern kingdom of Judah, which are joined together as one nation at the conclusion of their mutual scattering periods of twenty-five hundred and twenty years. Their mutual conclusion produces a spiritual temple, represented by the forty-six years at the beginning and at the ending of the mutual scattering times.

Awo Ezeekyeri alabisibwa okwegatta kw’emiti ebiri egifuuka eggwanga limu. Emiti egyo ebbiri biraga obwakabaka obwa mu bukiikakkono obwa Isirayiri n’obwakabaka obwa mu bukiikaddyo obwa Yuda, ebyo ebigattibwa wamu ne bifuuka eggwanga limu ku nkomerero y’ebiseera byabwe by’okubunyabunyibwa byombi eby’emyaka enkumi bbiri n’ebikumi bitaano n’amakumi abiri. Okuggwako kwabwe kwombi kuleeta yeekaalu ey’omwoyo, nga kiragirwa emyaka amakumi ana mu mukaaga egiri ku ntandikwa ne ku nkomerero y’ebiseera by’okubunyabunyibwa byombi.

We will continue this study in the next article.

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

“‘And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper. 2 Chronicles 20:20.’

'Ne bagolokoka mu makya, ne bagenda mu ddungu lya Tekowa; awo bwe baali bagenda, Yekosafaati n’ayimirira n’ayogera nti, Mumpulirize, mmwe Yuda n’abatuuze ba Yerusaalemi; mukkirize Mukama Katonda wammwe, mulyoke munywezebwe; mukkirize bannabbi be, mulyoke muwangule. 2 Ebyafaayo 20:20.'

““Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper.’

Mukkirize Mukama Katonda wammwe, mulyoke muteekebwawo; mukkirize bannabbi be, mulyoke mugende mu maaso bulungi.

“Isaiah 8:20. ‘To the law and to the testimony; if they speak not according to this word, it is because there is no light in them.’

Isaaya 8:20. 'Eri amateeka n'eri obujulirwa; bwe batayogera ng'okutuukana n'ekigambo kino, kubanga tewali musana mu bo.'

“Two texts are here set before God’s people: two conditions for success. The law spoken by Jehovah himself, and the spirit of prophecy, are the two sources of wisdom to guide His people in every experience. Deuteronomy 4:6. ‘This is your wisdom and your understanding in the sight of the nations, who shall say, Surely this great nation is a wise and understanding people.’

Wano biteekeddwawo mu maaso g’abantu ba Katonda ebyawandiikibwa bibiri: ensonga ebbiri ezireetera obuwanguzi. Amateeka agayogerwa Mukama Yakuwa yennyini, ne Mwoyo gw’obunnabbi, bye nsulo bbiri z’amagezi ez’okuluŋŋamya abantu be mu buli kye bayitamu. Ekyamateeka 4:6. ‘Bino bye bubeera amagezi gammwe n’okutegeera kwammwe mu maaso g’amawanga, ge baligamba nti, Mazima eggwanga lino eddene lye bantu abagezi era abategeera.’

“The law of God and the Spirit of Prophecy go hand in hand to guide and counsel the church, and whenever the church has recognized this by obeying His law, the spirit of prophecy has been sent to guide her in the way of truth.

Amateeka ga Katonda n’Omwoyo ogw’Obunnabbi bikolera awamu okuluŋŋamya n’okugamba Ekkanisa amagezi, era buli lwe Ekkanisa eba etegeeredde kino ng’egondera amateeka ge, Omwoyo ogw’Obunnabbi atumiddwa okuluŋŋamya Ekkanisa mu kkubo eky’amazima.

“Revelation 12:17. ‘And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.’ This prophecy points out clearly that the remnant church will acknowledge God in His law and will have the prophetic gift. Obedience to the law of God, and the spirit of prophecy has always distinguished the true people of God, and the test is usually given on present manifestations.

Okubikkulirwa 12:17. ‘Era ejjoka ne likwata omukazi obuggya, ne ligenda okulwana n’abasigaddeko mu zzadde lye, abo abagondera ebiragiro bya Katonda era abalina obujulirwa bwa Yesu Kristo.’ Obunnabbi buno bulaga bulungi ddala nti ekkanisa esigaddeyo ejja okussaamu ekitiibwa Katonda mu tteeka lye era ejja okuba n’ekirabo ky’obunnabbi. Okugondera etteeka lya Katonda n’Omwoyo gw’obunnabbi by’ebyawuliranga bulijjo abantu ba Katonda ab’amazima, era ekigezo bulijjo kiweebwa ku birabikira mu kiseera kino.

“In Jeremiah’s day the people had no question about the message of Moses, Elijah, or Elisha, but they did question and put aside the message sent of God to Jeremiah until its force and power was wasted and there was no remedy but for God to carry them away into captivity.

Mu nnaku za Yeremiya, abantu tebaalina kubuusabuusa ku bubaka bwa Musa, Eriya, oba Erisa; naye baabuusabuusanga ne babuteeka ku bbali obubaka obwatumibwa Katonda eri Yeremiya okutuusa amaanyi n’obuyinza bw’obubaka obwo bwe byaggwaawo, era ne tewaali bujjanjabi wabula Katonda okubatwala mu buwaŋwa.

“Likewise in the days of Christ the people had learned that Jeremiah’s message was true, and they persuaded themselves to believe that if they had lived in the days of their fathers they would have accepted his message, but at the same time they were rejecting Christ’s message, of whom all the prophets had written.

Mu ngeri y’emu, mu nnaku za Kristo abantu baali bamaze okumanya nti obubaka bwa Yeremiya bwa mazima, ne baagumiza emyoyo gyabwe okukkiriza nti singa baabadde mu nnaku za bajjajja baabwe bandiyakkirizza obubaka bwe; naye mu kiseera kye kimu baali bagaana obubaka bwa Kristo, eyawandiikibwako bannabbi bonna.

“As the third angel’s message arose in the world, which is to reveal the law of God to the church in its fullness and power, the prophetic gift was also immediately restored. This gift has acted a very prominent part in the development and carrying forward of this message.

Bwe bwazukuka mu nsi obubaka bw’omumalayika ow’okusatu, obugenderera bwabwo kwe kubikkula etteeka lya Katonda eri Ekkanisa mu bujjuvu bwalyo n’amaanyi gaalyo, ekirabo eky’obunnabbi ne kizzibwawo amangu ddala. Ekirabo kino kifudde ky’omugaso omukulu nnyo mu kukulaakulanya n’okutambuza obubaka buno.

“As differences of opinion have arisen in reference to interpretations of Scriptures and methods of labor, calculated to unsettle the faith of believers in the message and lead to disunion in the work, the spirit of prophecy has always thrown light on the situation. It has always brought union of thought and harmony of action to the body of believers. In every crisis that has arisen in the development of the message and the growth of the work, those who have stood firmly by the law of God and the light of the Spirit of prophecy have triumphed and the work has prospered in their hands.” Loma Linda Messages, 34.

Nga wabaawo enjawukana mu birowoozo ku ngeri y'okutaputa Ebyawandiikibwa n'enkola z'omulimu, ebiyinza okukankanya okukkiriza kw'abo abakkiriza obubaka era ne biviirako okwawukana mu mulimu, Omwoyo gw'obunnabbi bulijjo guteeka ekitangaala ku mbeera. Bulijjo guleeta obumu mu birowoozo n'obumu mu bikolwa eri ekibiina ky'abakkiriza. Mu buli kiseera obuzibu lwe luvuddeyo mu kukula kw'obubaka n'okweyongera kw'omulimu, abo abayimiridde buggumu ku mateeka ga Katonda n'ekitangaala ky'Omwoyo gw'obunnabbi bawangudde, era omulimu gubeereddemu omukisa mu mikono gyabwe. Loma Linda Messages, 34.