The “truth which Peter had confessed is the foundation of the believer’s faith. It is that which Christ Himself has declared to be eternal life.” That “truth” identified two aspects of Christ. The first was that Christ is an element of prophetic history. The waymarks that represent the events of prophetic history, represent Christ. His association with the events identifies the sacredness of the prophetic waymarks, and provides the logic for Sister White so often saying that we must guard the waymarks, for those waymarks represent Jesus Christ. The waymark that represented the testing theme in the time of Christ was His baptism, and it aligned with other events in the sacred reform lines, distinguished by the descent of a divine symbol.

Amazima Petero ge yawatula ge musingi gw’okukkiriza kw’omukkiriza. Kye Kristo ye yennyini yalangirira nti kye bulamu obutaggwaawo. Amazima ago gaalambulula ensonga ebbiri ezikwata ku Kristo. Esooka yali nti Kristo ye kimu ku bitundu eby’omu byafaayo eby’obunnabbi. Obubonero obukiikirira ebintu ebyaliwo mu byafaayo eby’obunnabbi, bukiikirira Kristo. Enkwatagana ye n’ebyo ebintu eraga obutukuvu bw’obubonero obw’obunnabbi, era eweereza ensonga lwaki Mukyala White emirundi mingi agamba nti tuteekwa okukuuma obubonero, kubanga obubonero obwo bukiikirira Yesu Kristo. Akabonero akaakiikirira omulamwa ogw’okukemebwa mu biro bya Kristo kyali obatizibwa kwe, era ne kagattagana n’ebintu ebirala mu mirongo egy’enkyukakyuka egy’obutukuvu, nga gamanyikiddwa olw’okukkira wansi kwa kabonero ka Katonda.

In the reform line of Moses, divinity descended and abode in a burning bush, a symbol of the creator combining with the creation. In the reform line at the end of the seventy years, Michael descended to empower Cyrus to move forward with the first decree, and at the same time Daniel was changed into the image of Christ. In the reform line of Christ, the Holy Spirit descended in the form of a dove to anoint God’s Son, the symbol of divinity combined with humanity. In Millerite history the angel that descended on August 11, 1840 was “no less a personage than Jesus Christ,” who descended with a little book that was to be eaten, and He was that little book. There He demonstrated that the combination of divinity with humanity is accomplished by eating and drinking the flesh and blood of the Bread of Heaven.

Mu olunyiriri lw’enkyukakyuka lwa Musa, obwa Katonda bwakka ne bubeera mu kisaka ekyaka omuliro, nga kabonero akalaga Omutonzi ng’agattika n’ekitonde kye. Mu olunyiriri lw’enkyukakyuka ku nkomerero y’emyaka nsanvu, Mikaeri yakka okuwa amaanyi Cyrus okutambuza ekiragiro ekyasooka, era mu kiseera kye kimu Danyeri yakyusibwa mu kifaananyi kya Kristo. Mu olunyiriri lw’enkyukakyuka lwa Kristo, Omwoyo Omutukuvu yakka mu kifaananyi ky’ejjiba okusiiga amafuta Omwana wa Katonda, ng’akabonero akalaga obwa Katonda nga bugattiddwa n’obuntu. Mu byafaayo by’Abamillerite, malayika eyakka nga 11 Agusito 1840, yali “si muntu mulala wabula Yesu Kristo yennyini,” eyakka n’akatabo akatono akaalina okulibwa, era ye yennyini yali akatabo ako akatono. Eyo yalaga nti okugattika kw’obwa Katonda n’obuntu kutuukirizibwa nga mulya era munywa omubiri n’omusaayi gw’Omugaati ogw’eggulu.

Sacred history is sacred because it is embodied by the presence of Christ. The predictions of God’s word that identify future events, are Jesus Christ, for He is the “Word.” When those predictions are fulfilled in history, the events represent the fulfillment of His word, and His word is truth. It is His word that sets forth the prediction, and it is His word that is fulfilled when the event arrives, so at the beginning and at the ending it is Jesus Christ, for He is the Alpha and Omega. Therefore, when Peter proclaimed that Jesus was the Christ and the Son of the living God, he was identifying a waymark that was Jesus Christ and a waymark that reaches its perfect fulfillment in the last days. September 11, 2001 was the perfect fulfillment of Christ.

Ebyafaayo ebitukuvu bitukuvu kubanga bifuumintiddwa okubeerawo kwa Kristo. Ebigambo eby'obunnabbi eby'Ekigambo kya Katonda ebiraga ebintu ebigenda okujja, byo bye Yesu Kristo, kubanga Ye ye 'Ekigambo.' Ebyo bwe bituukirizibwa mu byafaayo, ebintu ebibaawo bimiririra okutuukirizibwa kw'Ekigambo kye, era Ekigambo kye ky'amazima. Ekigambo kye kye kyateeka obunnabbi mu lwatu, era Ekigambo kye kye kituukirizibwa nga ekintu kituuse, noolwekyo ku ntandikwa n'oku nkomerero Ye Yesu Kristo, kubanga Ye ye Alpha ne Omega. Noolwekyo, Peetero bwe yalangirira nti Yesu ye Kristo era Mwana wa Katonda omulamu, yali alaga akabonero k'ekkubo akaali Yesu Kristo, era akabonero akatuuka mu kutuukirizibwa okutufu ddala mu nnaku ez'enkomerero. September 11, 2001 yali okutuukirizibwa okutufu ddala kwa Kristo.

To reject the prophetic fulfillment of September 11, 2001, is to reject Christ, the son of the living God. That truth, expressed by Peter, was “the foundation of the believer’s faith,” and on September 11, 2001 Christ led His last-day people back to Jeremiah’s “old paths,” which represent the “foundations” of the movement of the first and third angels’ messages. Peter represented the one hundred and forty-four thousand, who are sealed during the period when the four angels are restraining the four winds. The sealing time is a specific prophetic period, beginning on September 11, 2001 and ending at the soon coming Sunday law. Jesus always illustrates the end of a thing with the beginning of a thing.

Okugaana okutuukirizibwa kw’obunnabbi okwaliwo ku lunaku lwa 11 Ssebuttemba 2001 kwe kugaana Kristo, Omwana wa Katonda omulamu. Eky’amazima ekyo Peetero kye yategeeza, kyali ‘omusingi gw’okukkiriza gw’omukkiriza,’ era ku lunaku lwa 11 Ssebuttemba 2001 Kristo yakulembera abantu be ab’ennaku ez’enkomerero okuddayo ku ‘makubo ag’edda’ aga Yeremiya, agakiikirira ‘emisingi’ gy’ekitambuza obubaka bw’abalayika omusooka n’ow’okusatu. Peetero yali akiikirira 144,000, abateekebwako akabonero mu kiseera abalayika bana lwe bakutte empewo ennya. Ekiseera eky’okuteekako akabonero kye kiseera ky’obunnabbi ekirambikiddwa, nga kitandikira ku lunaku lwa 11 Ssebuttemba 2001 era kiggwa ku ‘tteeka erya Sande’ eriri kumpi okuteekebwawo. Yesu bulijjo alaga enkomerero y’ekintu mu ngeri y’entandikwa yaakyo.

At the beginning of the sealing time the angel of Revelation eighteen descended, as had the Holy Spirit at the baptism, and that angel was “no less a personage than Jesus Christ,” for the angel that descended to lighten the earth with His glory in the Millerite history was “no less a personage than Jesus Christ.” At the soon coming Sunday law “no less a personage than Jesus Christ,” descends again and presents the second of the two messages of Revelation eighteen, as He calls His other flock out of Babylon. In the middle of the period of the sealing time, an angel descended, as did the second angel descend on April 19, 1844, at the first disappointment of the Millerite movement.

Ku ntandikwa y'ekiseera ky'okuteekebwako akabonero, malaika w'Okubikkulirwa ekkumi n'omunaana n'akka, nga bwe yakka Mwoyo Omutukuvu mu kubatizibwa, era malaika oyo yali "si muntu mulala wabula Yesu Kristo yennyini," kubanga malaika eyakka okutangaza ensi n'ekitiibwa kye mu byafaayo by'Abamillerite yali "si muntu mulala wabula Yesu Kristo yennyini." Nga etteeka lya Ssande linaatera okuweebwa, "si muntu mulala wabula Yesu Kristo yennyini," n'akka nate n'aleeta obubaka obw'okubiri mu bubiri obw'Okubikkulirwa ekkumi n'omunaana, ng'ayita endiga ze endala okuva mu Babulooni. Mu wakati w'ekiseera ky'okuteekebwako akabonero, malaika n'akka, nga bwe yakka malaika ow'okubiri nga April 19, 1844, mu kusubwa essuubi okwasooka kw'ekibiina ky'Abamillerite.

Between the arrival of that second angel, and the arrival of the third angel on October 22, 1844, many angels were sent to add power to the second angel as the Midnight Cry message arrived. Speaking of the history when these angels arrived in Millerite history, Sister White informs us that those that rejected these messages had crucified Christ just as assuredly as the Jews crucified Christ.

Mu wakati w’okutuuka kw’omalayika oyo ow’okubiri n’okutuuka kw’omalayika ow’okusatu ku October 22, 1844, abamalayika bangi baatumibwa okwongerera amaanyi ku malayika ow’okubiri nga obubaka bwa ‘Midnight Cry’ bwali butuuka. Bw’ayogera ku byafaayo by’okutuuka kw’abamalayika bano mu byafaayo bya Millerite, Sister White atutegeeza nti abo abaagaana obubaka buno baali bakomeredde Kristo ku musaalaba mu ngeri ey’ekakafu ddala nga Abayudaaya bwe baamukomerera Kristo.

“I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there.” Early Writings, 261.

Nalaba nti nga Abayudaaya bwe baakomerera Yesu ku musaalaba, bwe batyo n’amakanisa ag’omu linnya lyokka gaali gamaze okukomerera ku musaalaba obubaka buno; era ky’ensonga lwaki tebalina okumanya ku kkubo eriyingira ewatukuvu ennyo, era tebasobola kuganyulwa mu kusabirira kwa Yesu eyo. Ebyawandiikibwa ebyasooka, 261.

The messages represented by the angels, when rejected, represent the crucifixion of Christ, for He embodies the messages and their historical fulfillment. On July 18, 2020, “no less a personage than Jesus Christ” descended, marking the first disappointment and the beginning of the tarrying time. Slain in the streets, the dead dry bones of His last-day people were to be awakened by hearing the only voice that can bring people back to life.

Obubaka bw’abamalayika, bwe bugaanyiiddwa, bukiikirira okubambibwa kwa Kristo ku musaalaba, kubanga Ye yennyini akwatira awamu obubaka obwo n’okutuukirizibwa kwabwo mu byafaayo. Nga ku 18 Julaayi 2020, “si muntu mulala yenna wabula Yesu Kristo yennyini” yakka, nga kitegeeza ennakuwadde eyasooka era n’okutandika kw’ekiseera eky’okulindirira. Nga battiddwa mu nguudo, amafupa amakalu agafu g’abantu be ab’ennaku ez’enkomerero gaalina okuzuukusibwa nga gawulira eddoboozi erimu lyokka erisobola okuddamu okuzza abantu mu bulamu.

Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live. For as the Father hath life in himself; so hath he given to the Son to have life in himself; And hath given him authority to execute judgment also, because he is the Son of man. Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation. John 5:25–29.

Mazima mazima, mbagamba mmwe, nti essaawa egenda okujja, era kaakano eri, nga abafu banaawulira eddoboozi ly’Omwana wa Katonda; naabo abaliguwulira banaafuna obulamu. Kubanga nga Kitange bw’alina obulamu mu ye yekka, bw’atyo era yawa Omwana okubeera n’obulamu mu ye yekka; era amuwadde obuyinza okulamula, kubanga ye Mwana w’Omuntu. Temwewuunya kino: kubanga essaawa ejja, nga bonna abali mu ntaana bawulira eddoboozi lye, era banaavaayo; abo abaakoze obulungi, eri okuzuukira okw’obulamu; n’abo abaakoze ebibi, eri okuzuukira okw’okusalirwa omusango. Yokaana 5:25-29.

In July of 2023, His voice called the dead dry bones to life, and Alpha and Omega then repeated the beginning of the sealing time, for July 2023, marks the ending period of the sealing time. His people were then again called back to Jeremiah’s old paths, to the foundations of Millerite history. The foundational message of the Millerites’ beginning and ending were the first and last messages of Millerite history, which was the “seven times” of Leviticus chapter twenty-six.

Mu mwezi gwa July omwaka gwa 2023, eddoboozi lye lyayita amagumba amakalu agafu okudda mu bulamu, era Alpha ne Omega ne baddamu okuleeta entandikwa y’ekiseera eky’okuteekebwako akabonero, kubanga mu July 2023 we kyaggwerera ekiseera kino eky’okuteekebwako akabonero. Abantu be ne baddamu okuyitibwa okudda ku makubo ag’edda aga Yeremiya, ku misingi gy’ebyafaayo by’Abamillerite. Obubaka obw’omu musingi ku ntandikwa n’enkomerero y’Abamillerite bwabadde obubaka obusooka n’obw’ekisembayo mu byafaayo by’Abamillerite, era kyali "emirundi musanvu" mu Levitiko essuula amakumi abiri mu mukaaga.

In July 2023, God’s last day people were once again commanded to take the little book and eat it. As they eat the little book, they are then tested to see if they will acknowledge the message of the third Woe in Revelation chapter nine (the tidings of the east) and the message of Daniel chapter eleven (the tidings of the north). The testing process leads them to verses thirteen to fifteen of Daniel chapter eleven, which is the Battle of Panium, which is Caesarea Philippi and which is the message of the Midnight Cry where the two classes who have heard His voice are manifested, one class “that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.”

Mu July 2023, abantu ba Katonda ab’ennaku ez’enkomerero baalagirwa nate okutwala ekitabo ekitono ne bakirya. Bwe bakirya ekitabo ekitono, ne bagerwako ebigezo okulaba oba banaakkiriza obubaka bw’ekitalo eky’okusatu mu Okubikkulirwa essuula mwenda (amawulire ag’ebuvanjuba) n’obubaka bwa Danyeri essuula kkumi n’emu (amawulire ag’obukiikakkono). Ekigezo kibatuusa ku eminnyiriri kkumi n’asatu okutuuka ku kkumi n’ettano eza Danyeri essuula kkumi n’emu; ekyo kye kiyitibwa Olutalo lwa Panium, kye Kayisaliya Firipi, era kye bubaka bw’Okukaaba okw’omu ttumbi ly’ekiro, we walabisibwa ebika bibiri by’abawulidde eddoboozi lye, ekika ekimu ‘abakoze obulungi, eri okuzuukira okw’obulamu; n’abakoze ebibi, eri okuzuukira okw’okusalirwa omusango.’

There are three voices in the sealing time of the one hundred and forty-four thousand and they are all the voice of “no less a personage of Jesus Christ.” The first voice of Revelation eighteen sounded when the great buildings of New York city were brought down by a touch from God. The second voice is the voice of Michael the archangel who calls the dead out of their graves. The third voice is the second voice of Revelation chapter eighteen that calls His other flock out of Babylon in the hour of the “great earthquake” of Revelation chapter eleven. The perfect fulfillment of Peter’s confession at Caesarea Philippi is made when Christ leads His last day people to the “that portion of the prophecy of Daniel relating to the last days.”

Waliwo amaddoboozi asatu mu bbanga ly’okuteekebwa akabonero kw’abo 144,000, era gonna ge ddoboozi lya “si wa muntu mulala yenna wabula Yesu Kristo yennyini.” Eddoboozi eryasooka ery’Okubikkulirwa essuula 18 lyawuliribwa lwe ebizimbe ebikulu eby’ekibuga New York byaggibwa wansi olw’omukono gwa Katonda. Eddoboozi eryokubiri lye ddoboozi lya Mikaeri, Malaika Omukulu, ayita abafu okuva mu ntaana zaabwe. Eddoboozi ery’okusatu lye ddoboozi ery’okubiri ery’Okubikkulirwa essuula 18 eriyita ekisibo kye ekirala okuva mu Babulooni mu ssaawa y’ “ekikankano ekinene” eky’Okubikkulirwa essuula 11. Okutuukirizibwa okutuufu kw’okwatula kwa Peetero e Kayisariya Firipi kubaawo Kristo bw’akulembera abantu be ab’ennaku ez’enkomerero eri “ekitundu ekyo eky’obunnabbi bwa Danyeri ekikwata ku nnaku ez’enkomerero.”

Panium of verses thirteen to fifteen of Daniel eleven, is the “portion” of the prophecy of Daniel that was sealed up that identifies the message of the Midnight Cry. Panium is the Exeter camp meeting in August of 1844, it’s a history that is fulfilled in the second term of Donald Trump, and it is the prophetic message that impresses the seal of God upon the foreheads of the one hundred and forty-four thousand. The verses we are now studying are very holy ground.

Panium, nga bwe kulabikiddwa mu nnyiriri kkumi na ssatu okutuuka ku kkumi na ttaano mu Danyeri essuula kkumi n’emu, kye ‘kitundu’ ky’obunnabbi bwa Danyeri ekyasibibwa, ekiraga obubaka bw’Okukaaba kw’omu ttumbi ly’ekiro. Panium ye lukiiko lw’ekisulo e Exeter mu Agusito 1844, era kye ekyafaayo ekituukirizibwa mu kisanja eky’okubiri kya Donald Trump, era kye obubaka obw’obunnabbi obussaako ekisaaniiko kya Katonda ku byenyi by’abo 144,000. Ennyiriri ze twayingidde okuyigako kaakano ziri ku ttaka ettukuvu nnyo.

“The truth which Peter had confessed is the foundation of the believer’s faith. It is that which Christ Himself has declared to be eternal life. But the possession of this knowledge was no ground for self-glorification. Through no wisdom or goodness of his own had it been revealed to Peter. Never can humanity, of itself, attain to a knowledge of the divine. ‘It is as high as heaven; what canst thou do? deeper than hell; what canst thou know?’ Job 11:8. Only the spirit of adoption can reveal to us the deep things of God, which ‘eye hath not seen, nor ear heard, neither have entered into the heart of man.’ ‘God hath revealed them unto us by His Spirit: for the Spirit searcheth all things, yea, the deep things of God.’ 1 Corinthians 2:9, 10. ‘The secret of the Lord is with them that fear Him;’ and the fact that Peter discerned the glory of Christ was an evidence that he had been ‘taught of God.’ Psalm 25:14; John 6:45. Ah, indeed, ‘blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee.’

Amazima Petero ge yakirizza ge musingi gw’okukkiriza kw’omukkiriza. Kye Kristo yennyini yakyategeeza nti kye bulamu obutaggwaawo. Naye okubeera n’okumanya kuno tekwali nsonga y’okweezzaamu ekitiibwa. Tekwalangirirwa Petero lwa magezi ge newaakubadde obulungi bwe. Obuntu tebusobola, ku bwabwo, okutuuka ku kumanya eby’obutukuvu. ‘Kigulumivu ng’eggulu; oyinza kukola ki? Kiri wansi okusinga Emagombe; oyinza kumanya ki?’ Yobu 11:8. Omwoyo gw’okufuulibwa abaana yekka gw’ayinza okutulaga ebintu bya Katonda eby’ekyama eby’omunda, ‘eriiso terirabangako, so matu tegawulirako, era tebyayingira mu mutima gw’omuntu.’ ‘Katonda abitubikkulidde mu Omwoyo we: kubanga Omwoyo anoonya byonna, weewaawo, n’ebintu eby’omu Katonda eby’ennyikivu.’ 1 Abakkolinso 2:9, 10. ‘Ekyama kya Mukama kiba n’abo abamutya;’ era eky’okuba nti Petero yategeera ekitiibwa kya Kristo kyali bujulizi nti yali ‘ayigiriziddwa Katonda.’ Zabbuli 25:14; Yokaana 6:45. Mazima ddala, ‘weeraba omukisa, Simooni Bar-yona: kubanga omubiri n’omusaayi tebyakikubikkulidde.’

“Jesus continued: ‘I say also unto thee, That thou art Peter, and upon this rock I will build My church; and the gates of hell shall not prevail against it.’ The word Peter signifies a stone,—a rolling stone. Peter was not the rock upon which the church was founded. The gates of hell did prevail against him when he denied his Lord with cursing and swearing. The church was built upon One against whom the gates of hell could not prevail.”

Yesu n’ayongera n’agamba nti: ‘Nange nkugamba nti ggwe Peetero, era ku lwazi luno ndizimbira ekkanisa Yange; era emiryango gy’Empakalizo tegirigiwangula.’ Ekigambo ‘Peetero’ kitegeeza ‘ejjinja’—ejjinja eriziringisa. Peetero teyali lwazi lwe ekkanisa yazimbibwako. Emiryango gy’Empakalizo gyamuwangula bwe yegaana Mukama we ng’akolima era ng’alayira. Ekkanisa yazimbibwa ku Oyo gwe emiryango gy’Empakalizo tegasobola kumuwangula.

The message Christ was presenting to His disciples at Caesarea Philippi was and is the message of the Midnight Cry, and it is placed within the context of a spiritual war between the Greek god Pan, whose temple was called “the gates of hell,” and the two apostate horns of the earth beast. The Maccabees were God’s apostate people, who professed to be the defenders of God’s church, as they were warring against the religion of the Greeks. They identified themselves as both the religious and political leaders. They represent the apostate Protestantism of those fallen churches that, with the government of the United States, are now forming an image of the beast and are warring against the globalist’s religion of woke-ism and Mother Earth. The apostate horns prevail in their struggle with the religious and political elements of globalism, and at the same time the true Protestant horn is being purified by the removal of the last remnants of the foolish virgins, in advance of being lifted up as an ensign at the “great earthquake” of the soon coming Sunday law.

Obubaka Kristo bwe yali awa abayigirizwa be e Caesarea Philippi bwali era bweyongera okubeera obubaka bw’Okukaaba okw’omu ttumbi ly’ekiro, era bwateekebwa mu nteekateeka y’olutalo olw’eby’omwoyo wakati wa Katonda w’Abagiriki Pan—ensinzizo ye eyayitibwanga ‘emiryango gy’Emagombe’—n’ennyanga ebbiri ez’abajeemu ez’ensolo eyava mu nsi. Abamakkabeeyi baali abantu ba Katonda abajeemu, abeeyogerangako nti be balwanyi abalwanirira Ekkanisa ya Katonda, kubanga baali balwana n’eddiini y’Abagiriki. Beeyatula nga abakulira eby’eddiini wamu n’eby’obufuzi. Bo bakiikirira Obupurotestanti obujeemu bw’amakanisa agagudde, ag’awamu ne gavumenti ya United States, kaakano agatondawo ekifananyi ky’ensolo era nga galwana n’eddiini y’aba-globalist eyitibwa ‘woke-ism’ ne Maama Ensi. Ennyanga ez’abajeemu ziwangula mu kulwanagana kwazo ne bintu eby’eddiini n’eby’obufuzi eby’omu globalism, ate mu kiseera kye kimu ennyanga ya Purotestanti ey’amazima etukuulwa mu kuggyibwako ebisigalira eby’enkomerero eby’abawala abatalina magezi, nga mu maaso g’okulinnyisibwa waggulu ng’ekibendera ku ‘kikankano ekinene’ eky’etteeka erya Sande erijja mangu.

The portion of the prophecy of the book of Daniel that relates to the last days, which is also the Revelation of Jesus Christ, and is the message of the Midnight Cry is unsealed by the Lion of the tribe of Judah at Caesarea Philippi, which is Panium. It is unsealed in the midst of the warfare between atheistic beasts from the bottomless pit and the horn of Republicanism that began to stir up that beast in 2015, and against the genuine horn of Protestantism that is now being resurrected as a mighty army.

Ekitundu ky’obunnabbi obw’omu kitabo kya Danyeri ekikwata ku nnaku ez’enkomerero, era kye Okubikkulirwa kwa Yesu Kristo, era kye bubaka bw’Okukaaba kw’essaawa ya mu tumbi, kisumululibwa Empologoma ey’omu kika kya Yuda e Kayisaliya Firipi, ekiyitibwa Panium. Kisumululibwa wakati mu lutalo wakati w’ebisolo eby’obutakkiriza Katonda ebivudde mu kinnya ekitaliiko wansi n’ennyanga ya Republicanism eyatandika okukunkumula ekisolo ekyo mu 2015, era ne ku nnyanga entuufu ey’Obuprotesitanti, kati nga ezuukizibwa ng’eggye ery’amaanyi.

The truth that Peter confessed represents the waymark of September 11, 2001, and also that Christ is the Son of the living God. The truth of what is represented by Jesus being the Son of God, is a testing truth as certainly as was whether Jesus was the Messiah or not in the days of Peter. The proclamation that Jesus is the Son of God represents everything that had been revealed of Who the Son is. It represents not only that He was God’s Son, but that He was also the son of man. It is the truth of the incarnation of divinity into humanity, which is the very work that is accomplished during the sealing time of the one hundred and forty-four thousand. The truth of the “incarnation,” is the truth at the end that was typified by the truth of the “Sabbath” at the beginning.

Amazima Peetero ge yayatula kakiikirira akabonero akalaga ekkubo aka September 11, 2001, era nti Kristo ye Mwana wa Katonda omulamu. Amazima agalimu mu kitegeeza kya Yesu okuba Mwana wa Katonda, ge mazima agakebesa nga bwe kyali ddala mu nnaku za Peetero okuzuula oba Yesu ye Masiya oba nedda. Okulangirira nti Yesu ye Mwana wa Katonda kiyimirira buli kimu ekyamaze okubikkulirwa ku bw’ani Mwana oyo ye. Tekiyimirira kyokka nti yali Mwana wa Katonda, naye era nti yali Mwana w’omuntu. Kino kye mazima g’okuyingira kw’obwakatonda mu bwabantu, omulimu nyini ogutuukirizibwa mu kiseera eky’okuteekebwako akabonero kw’abo 144,000. Amazima ag‘okufuuka omuntu’ ge mazima ag’enkomerero, era gaafaananyizibwa n’amazima g‘Sabaata’ ku ntandikwa.

October 22, 1844 marked the arrival of the third angel. When an angel arrives, a special truth adapted to the period where the truth is unsealed is opened by the Lion of the tribe of Judah, and that truth then tests the generation where that truth is opened up. On October 22, 1844 the truths associated with the work of Christ, who suddenly came unto the temple He had raised in the forty-six years from 1798 unto 1844 were revealed. Christ’s work of judgment, the law of God, His role as High Priest, the issue of the mark of the beast and the sealing of the one hundred and forty-four thousand were all opened up. Sister White was shown that of those truths, there was one truth which the Alpha and Omega identified in a special light.

Okitobba 22, 1844 yalaga okujja kwa Malayika ow’okusatu. Bwe wajja omalayika, Empologoma ey’omu kika kya Yuda eggulawo amazima ag’enjawulo agatukiriziganya n’ekiseera mwe gaggulirwa, era amazima ago ne gazeza ab’omu mulembe ogwo mwe gaggulirwa. Ku Okitobba 22, 1844, amazima agakwata ku mulimu gwa Kristo, eyajja mangu mu Yeekaalu gye yali azimbye mu myaka amakumi ana mu mukaaga okuva mu 1798 okutuuka mu 1844, gaayolesebwa. Omulimu gwa Kristo ogw’okusalira omusango, etteeka lya Katonda, omulimu gwe nga Kabona Omukulu, ensonga y’akabonero k’ensolo, n’okuteekebwako akabonero ku ba 144,000 byonna byaggulwawo. Mukyala White yalagirwa nti, mu mazima ago, waaliwo ekimu Alufa ne Omega kye yalaga mu musana omw’enjawulo.

“I was amazed as I saw the fourth commandment in the very center of the ten precepts, with a soft halo of light encircling it. Said the angel: ‘It is the only one of the ten which defines the living God who created the heavens and the earth and all things that are therein. When the foundations of the earth were laid, then was laid the foundation of the Sabbath also.’” Testimonies, volume 1, 75.

Nnaweewuunya nnyo bwe nnalaba etteeka ery'okuna mu katikati ddala w'ebiragiro kkumi, nga kiriko empeta entoowaze ey'okutangaala eyakizizinga. Malayika n’agamba nti: ‘Kyekka mu kkumi ekirambulula Katonda omulamu eyatonda eggulu n’ensi n’ebintu byonna ebiri mu zo. Bwe baateekebwawo emizingi gy’ensi, awo ne bateekebwawo n’emusingi gwa Ssabbiti.’ Obujulizi, ekitundu 1, omuko 75.

The sealing time of the one hundred and forty-four thousand had arrived, but it was to be delayed by the rebellion of 1863. On September 11, 2001 the sealing process began when Christ, represented as the mighty angel of Revelation chapter eighteen, descended with a hidden book in His hand that God’s last day people were to eat. The Alpha and Omega always illustrates the end with the beginning, so in the last days there was another truth that was placed in a special light, and it was directly connected to the Sabbath truth that was highlighted the first time Christ attempted to seal the one hundred and forty-four thousand.

Ekiseera eky’okuteekebwako akabonero k’abantu emitwalo kkumi nnya n’enkumi nnya kyali kituuse, naye kyandiziyiziddwa olw’okujeemera okw’omwaka 1863. Ku 11 September 2001, enteekateeka y’okuteekebwako akabonero yatandika, Kristo bwe yayimirizibwa ng’omumalaika omuzira eyogerwako mu kitundu eky’ekkumi n’omunaana eky’Okubikkulirwa, n’akka ng’alina mu mukono gwe ekitabo ekikwekeddwa kye abantu ba Katonda ab’ennaku ez’oluvannyuma baalina okulya. Alufa ne Oomega bulijjo alaga enkomerero mu kifaananyi ky’entandikwa, era mu nnaku ez’oluvannyuma waaliwo ekimu ku mazima ekyaateekebwa mu musana omw’enjawulo, era nga kikwatagana ddala n’amazima ga Ssabbiiti agaatonekerwa olubereberye Kristo bwe yagezako okuteekebwako akabonero k’abantu emitwalo kkumi nnya n’enkumi nnya.

“The time has come for Daniel to stand in his lot. The time has come for the light given him to go to the world as never before. If those for whom the Lord has done so much will walk in the light, their knowledge of Christ and the prophecies relating to Him will be greatly increased as they near the close of this earth’s history.

Ekiseera kituuse Danyeri ayimirire mu kigabane kye. Ekiseera kituuse okutangaaza kwe yamuwa kugende eri ensi nga tekinnabangako. Obanga abo Mukama b’akoleddeko nnyo bajja okutambulira mu musana, okumanya kwabwe ku Kristo n’obunnabbi obumukwatako kujja kweyongera nnyo nga basemberera enkomerero y’ebyafaayo by’ensi eno.

“Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. They are of infinite worth in God’s sight, for they are one with Christ. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key which unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will not be able to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus will see light in God’s light.” Manuscript Releases, number 21, 406, 407.

Abo aboogerezagana ne Katonda batambulira mu musana gw’Enjuba ey’Obutuukirivu. Tebanyooma Omununulizi waabwe nga bonona ekkubo lyabwe mu maaso ga Katonda. Omusana ow’eggulu gubakubira ku bo. Bali b’omuwendo ogutalina mugera mu maaso ga Katonda, kubanga bali mu bumwe ne Kristo. Eri bo, ekigambo kya Katonda kirabika bulungi ennyo, obulungi obusukkiridde, era kisanyusa nnyo. Balaba obukulu bwakyo. Amazima gabikkulirwa eri bo. Enjigiriza ey’Okufuuka omubiri eyambaziddwa ekitangaala ekirungi ekitonnyeza. Balaba nti Ebyawandiikibwa kye kisumuluzo ekiggulawo ebyama byonna era ne kimalaawo ebizibu byonna. Abo abatayagadde okwaniriza omusana era ne batatambulira mu musana tebasobola okutegeera ekyama eky’obutukuvu; naye abo abatatya kutikka omusalaba ne bagoberera Yesu baliraba omusana mu musana gwa Katonda. Manuscript Releases, ennamba 21, 406, 407.

The doctrine of the incarnation is the truth that divinity combined with humanity does not sin, and the sign of those who have reached that experience in the last days is the Sabbath.

Enjigiriza ey’Okujjira mu mubiri ye mazima nti obwakatonda nga bugattiddwa n’obuntu tewonoona, era akabonero k’abo abatuuse ku obumanyirivu obwo mu nnaku ez’enkomerero kye Ssabbiiti.

Moreover also I gave them my sabbaths, to be a sign between me and them, that they might know that I am the Lord that sanctify them. Ezekiel 20:12.

Ate era ne mbawa Ssabbiiti zange, zibeere akabonero wakati wange n’abo, balyoke bamanye nti nze Mukama mbatukuza. Ezekyeri 20:12.

The one hundred and forty-four thousand are sealed for eternity, and the process of the sealing identifies a short period of time at the end of the sealing process, just before the Sunday law, when the seal is impressed. In that short period of time divinity is combined with humanity, permanently.

Abantu 144,000 bateekeddwako akabonero obutaggwaawo, era enkola y’okuteekako akabonero eraga nti waliwo ebbanga eppimpi mu nkomerero ya yo, nga tonnatuuka ku tteeka lya Ssande, lwe kiseera akabonero lwe kateekebwa ddala. Mu bbanga eryo eppimpi obutonde bwa Katonda bugattibwa n’obutonde bw’omuntu, mu ngeri ey’obutaggwaawo.

“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.

Mukola ki, ab'oluganda, mu mulimu omukulu ogw'okuteekateeka? Abo abeeyunga n'ensi bafaanana n'ensi era beetegekera akabonero k'ensolo. Abo abatateesiga bo bennyini, abetoowaza mu maaso ga Katonda, era abatukuza emmeeme zaabwe mu kugondera amazima, bano bafuna ekifaananyi eky'eggulu era beetegekera ekifuuwa kya Katonda ku paji y'obuso bwabwe. Ekiragiro bwe kinafuluma era ekifuuwa bwe kisindikibwa, enneyisa yaabwe eneegumira ngalongoofu era nga tebaliko bbala emirembe gyonna.

“Now is the time to prepare. The seal of God will never be placed upon the forehead of an impure man or woman. It will never be placed upon the forehead of the ambitious, world-loving man or woman. It will never be placed upon the forehead of men or women of false tongues or deceitful hearts. All who receive the seal must be without spot before God—candidates for heaven. Go forward, my brethren and sisters. I can only write briefly upon these points at this time, merely calling your attention to the necessity of preparation. Search the Scriptures for yourselves, that you may understand the fearful solemnity of the present hour.” Testimonies, volume 5, 216.

Kati kwe kiseera okwetegeka. Akabonero ka Katonda tekijja kuteekebwa ku ekyennyi ky'omutwe gw'omusajja oba omukazi atali mulongoofu. Tekijja kuteekebwa ku ekyennyi ky'omutwe gw'omusajja oba omukazi ayegomba ebifo era ayagalira eby'ensi. Tekijja kuteekebwa ku ekyennyi ky'omutwe gw'omusajja oba omukazi alina olulimi olulimba oba omutima gw'obukuusa. Bonna abafuna akabonero bateekwa okuba abataliiko kamogo mu maaso ga Katonda—ab'okusaanira eggulu. Mugende mu maaso, baganda bange ne bannyina bange. Nnyinza kuwandiika mu bufunze ku nsonga zino mu kiseera kino, nga mba mbajjukiza obwetaavu bw'okwetegeka. Munoonyereza mu Byawandiikibwa bennyini, mulyoke mutegeere obukakafu obw'entiisa bw'essawa eno. Obujulirwa, omuwendo 5, omuko 216.

The previous passage might suggest that the seal is impressed at the Sunday law, but this is not the case. Sister White is clear that the Sunday law is a great crisis, and she also teaches clearly that character is manifested in a crisis, but never developed in a crisis. The seal is impressed at the Sunday law in the sense that it then becomes visible, for those who then have the seal are lifted up as an ensign. The seal is impressed in a short period of time, just before probation closes, and for Sabbath-keepers, probation closes at the Sunday law. The sealing began on September 11, 2001, and no one then received the seal of God, for as illustrated in the period of time following October 22, 1844, there was first to be a testing process.

Ekitundu ekyasooka kisobola okulaga nti akabonero kateekebwa ku tteeka lya Sande, naye si bwe kiri. Muganda waffe White akakasa bulungi nti etteeka lya Sande kye kikankano kinene, era ayigiriza bulungi nti empisa z’erabikira mu kikankano, naye tezikulirayo mu kikankano. Akabonero kaweebwa ku tteeka lya Sande mu ngeri nti awo ke keeyoleka, kubanga abo ab’aba nga balina akabonero mu kiseera ekyo bawanulibwa ng’ekibendera. Okuteekebwako akabonero kukolebwa mu kaseera katono nnyo, nga tekannaggwaawo ekiseera eky’ekisa, era eri abakwatira ku Ssabiiti, ekiseera eky’ekisa kiggwa ku tteeka lya Sande. Omulimu gw’okuteekako akabonero gwatandika nga September 11, 2001, era mu kiseera ekyo tewali yafuna akabonero ka Katonda, kubanga, nga bwe kyayolesebwa mu kiseera ekyaddirira nga October 22, 1844 wayise, waliwo okusooka okubaawo omutendera gw’okugezesebwa.

In every reform movement, when the divine symbol descends to empower the message that was unsealed at the time of the end, a testing process begins. When Michael descended to empower Cyrus to move forward with the first decree, the Jews were then tested as to whether they would leave the home they had lived in for the previous seventy years and return to a ruined city and rebuild it. When the Holy Spirit descended at the baptism of Christ, the Jews were tested on the subject of the Messiah. When the mighty angel of Revelation ten descended on August 11, 1840, that generation was tested on whether they would eat the little book, and all that the little book represented.

Mu buli kawefube w’okutereeza, akabonero ak’obwakatonda bwe kakka wansi okuwa amaanyi obubaka obwaali bwasumuluddwa mu kiseera eky’enkomerero, omutendera gw’okugezesa gutandika. Mikaeri bwe yakka okuwa amaanyi Cyrus okutuukiriza ekiragiro ekisooka, Abayudaaya ne bagezebwa oba banaava mu maka mwe baabadde babeerera okumala emyaka ensanvu egiyise ne baddayo mu kibuga ekyali kimenyeseddwa ne bakizimbawo nate. Omwoyo Omutukuvu bwe yakka mu kubatizibwa kwa Kristo, Abayudaaya ne bagezebwa ku nsonga ya Mesiya. Malayika ow’amaanyi owa Okubikkulirwa omutwe ogw’ekkumi bwe yakka nga August 11, 1840, ekizukulumu ekyo ne kigezebwa oba banaalya ekitabo ekitono, awamu n’ebyonna bye kyayimirira.

A testing process began on August 11, 1840 that produced two classes of worshippers, and the class that followed the Lamb into the Most Holy Place were candidates to be among the one hundred and forty-four thousand. The final test for that generation, who failed the testing process, began with the arrival of increased light upon the “seven times,” of Leviticus twenty-six. From 1856 unto 1863, the Laodicean message marked a final period of time in the period that began with the arrival of the third angel on October 22, 1844. That period of time is represented by verses thirteen through fifteen of Daniel chapter eleven.

Enteekateeka y’okukezebwa yatandika nga 11 ogw’omunaana, 1840, eyazaawo ebika bibiri by’abasinza, era ekika ekyagoberera Omwana gw’Endiga mu Kifo Ekitukuvu Ennyo kyali eky’abo abandyebalibwa mu 144,000. Okukezebwa okwasembayo eri ab’emulembe ogwo, abaaleemwa enteekateeka y’okukezebwa, kwatandika n’okutuuka kw’ekitangaala ekyeyongedde ku ‘emirundi musanvu’ ag’omu Leviitiko 26. Okuva mu 1856 okutuuka mu 1863, obubaka bwa Layodikiya bwategeezaawo ekiseera eky’enkomerero mu kiseera ekyatandika n’okutuuka kw’omulayika ow’okusatu nga 22 ogw’ekkumi, 1844. Ekiseera ekyo kiyimiririzibwa mu Danieli essuula 11, ennyiriri 13 okutuuka ku 15.

We will continue this study in the next article.

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

“‘In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not.’ ‘And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth’ (John 1:1–5, 14).

'Ku lubereberye waaliwo Ekigambo, era Ekigambo kyali wamu ne Katonda, era Ekigambo kyali Katonda. Ye oyo yali ku lubereberye wamu ne Katonda. Byonna byatondebwa mu ye; era awatali ye tewaabaawo kintu na kimu ekyatondebwa. Mu ye mwalimu obulamu; era obulamu obwo bwali omusana gw’abantu. Era omusana gwaka mu kizikiza; naye ekizikiza tekigutegeera.' 'Era Ekigambo kyafuuka omubiri, ne kituula wakati mu ffe, (naffe ne twetegereza ekitiibwa kye, ekitiibwa ng’eky’omwana omu yekka owava eri Kitaffe,) ekijjudde ekisa n’amazima' (Yokaana 1:1-5, 14).

“This chapter delineates the character and importance of the work of Christ. As one who understands his subject, John ascribes all power to Christ, and speaks of His greatness and majesty. He flashes forth divine rays of precious truth, as light from the sun. He presents Christ as the only Mediator between God and humanity.

Omutwe guno gulambulula enfaanana n’obukulu bw’omulimu gwa Kristo. Nga oyo ategeera ensonga gy’ayogerako, Yokaana agassa amaanyi gonna eri Kristo, era ayogera ku bukulu n’ekitiibwa kye. Amurika amazima ag’omuwendo ag’Obwakatonda, ng’ekitangaala okuva ku musana. Alaga Kristo ng’Omutabaganya omu yekka wakati wa Katonda n’abantu.

“The doctrine of the incarnation of Christ in human flesh is a mystery, ‘even the mystery which hath been hid from ages and from generations’ (Colossians 1:26). It is the great and profound mystery of godliness. ‘The Word was made flesh, and dwelt among us’ (John 1:14). Christ took upon Himself human nature, a nature inferior to His heavenly nature. Nothing so shows the wonderful condescension of God as this. He ‘so loved the world, that he gave his only begotten Son’ (John 3:16). John presents this wonderful subject with such simplicity that all may grasp the ideas set forth, and be enlightened.

Enjigiriza ey’okufuuka omubiri kwa Kristo mu mubiri gw’abantu kye kyama, ‘era kyama ekyali ekyekwese okuva mu mirembe egyayita ne mu bika by’abantu’ (Abakkolosaayi 1:26). Kye kyama ekikulu era eky’amaanyi eky’okutya Katonda. ‘Ekigambo kyafuuka omubiri, ne kyatuula wakati mu ffe’ (Yokaana 1:14). Kristo yatwala ku ye obutonde bw’omuntu, obutonde obwansi okusinga obutonde bwe obw’eggulu. Tewali kiraga okwetoowaza okw’ewuunyisa kwa Katonda nga kino. ‘Kubanga Katonda bwe yayagala nnyo ensi, n’awaayo Omwana we eyazaalibwa omu yekka’ (Yokaana 3:16). Yokaana alaga omutwe guno ogw’ewuunyisa mu ngeri enkenvu nnyo, okutuusa nga bonna basobola okukwata era bategeera endowooza ezirambikiddwa, ne balyoke bamanyizibwe.

“Christ did not make believe take human nature; He did verily take it. He did in reality possess human nature. ‘As the children are partakers of flesh and blood, he also himself likewise took part of the same’ (Hebrews 2:14). He was the son of Mary; He was of the seed of David according to human descent. He is declared to be a man, even the Man Christ Jesus. ‘This man,’ writes Paul, ‘was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house’ (Hebrews 3:3).

Kristo teyeeyisa ng’atutte ekikula ky’obuntu; naye ddala yakitwala. Mu mazima yalina ekikula ky’obuntu. "Nga bwe abaana bagabana mu nnyama n’omusaayi, naye ye yennyini bw’atyo n’atwala omugabo mu ebyo bimu" (Abaebbulaniya 2:14). Yali mutabani wa Maliyamu; ng’okusinziira ku buzaaliranwa bw’obuntu yali mu lulyo lwa Dawudi. Yalangirirwa nti omuntu, era ye omuntu Kristo Yesu. "Omuntu ono," Pawulo awandiika, "yabalibwa ng’asaanira ekitiibwa ekisinga eky’a Musa, kubanga oyo eyazimba ennyumba asaanira ekitiibwa ekisinga ekya nnyumba" (Abaebbulaniya 3:3).

“But while God’s Word speaks of the humanity of Christ when upon this earth, it also speaks decidedly regarding His pre-existence. The Word existed as a divine being, even as the eternal Son of God, in union and oneness with His Father. From everlasting He was the Mediator of the covenant, the one in whom all nations of the earth, both Jews and Gentiles, if they accepted Him, were to be blessed. ‘The Word was with God, and the Word was God’ (John 1:1). Before men or angels were created, the Word was with God, and was God.

Wabula nga Ekigambo kya Katonda bwe kyogera ku buntu bwa Kristo nga yali wano ku nsi, bwe kityo era kyogera mu bukakafu ku kubeerawo kwe okusooka. Ekigambo kyabeerawo ng’ekintu eky’obwakatonda, era nga Mwana wa Katonda ataggwawo, mu kwataganira n’okuba omu ne Kitaawe. Okuva emirembe gyonna yali Omutabaganya w’Endagaano, ye gw’omu mwe amawanga gonna ag’ensi, Abayudaaya n’Abamawanga, singa bamukkiriza, bandibadde baweereddwa omukisa. ‘Ekigambo kyali awali Katonda, era Ekigambo kyali Katonda’ (Yokaana 1:1). Nga abantu newaakubadde bamalayika tebannatondebwa, Ekigambo kyali awali Katonda, era kyali Katonda.

“The world was made by Him, ‘and without him was not anything made that was made’ (John 1:3). If Christ made all things, He existed before all things. The words spoken in regard to this are so decisive that no one need be left in doubt. Christ was God essentially, and in the highest sense. He was with God from all eternity, God over all, blessed forevermore.

Ensi yatondebwa mu Ye, ‘era awatali Ye tewali kyaatondebwa ku byo ebyatondebwa’ (Yokaana 1:3). Obanga Kristo ye yatonda ebyonna, yaliwo nga ebyonna tebinnabaawo. Ebigambo ebikwata ku nsonga eno byekakasa nnyo nga tewali asaanidde kusigalira mu kubuusabuusa. Kristo yali Katonda mu butonde bwe, era mu ngeri ey’omutendera ogw’okusukkulumira ddala. Yali awamu ne Katonda okuva emirembe gyonna, Katonda ow’awaggulu ku byonna, atenderezebwa emirembe n’emirembe.

“The Lord Jesus Christ, the divine Son of God, existed from eternity, a distinct person, yet one with the Father. He was the surpassing glory of heaven. He was the commander of the heavenly intelligences, and the adoring homage of the angels was received by Him as His right. This was no robbery of God. ‘The Lord possessed me in the beginning of his way,’ He declares, ‘before his works of old. I was set up from everlasting, from the beginning, or ever the earth was. When there were no depths, I was brought forth; when there were no fountains abounding with water. Before the mountains were settled, before the hills was I brought forth: while as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world. When he prepared the heavens, I was there: when he set a compass upon the face of the depth’ (Proverbs 8:22–27).

Mukama Yesu Kristo, Mwana wa Katonda ow’obwakatonda, yaliko okuva emirembe gyonna, nga ye omuntu ey’enjawulo, naye nga omu ne Kitaawe. Yali ekitiibwa ekisinga eky’eggulu. Yali omuduumizi w’ebitonde eby’amagezi eby’eggulu, era okusinza n’okumuwa ekitiibwa kw’abamalayika kyakkirizibwa gy’ali ng’eddembe lye. Kino tekyali kwenyaga Katonda. ‘Mukama yannina ku ntandikwa y’ekkubo lye,’ bw’agamba, ‘nga tannakola bikolwa bye eby’edda. Nnateekebwawo okuva ku butaggwaawo, okuva ku ntandikwa, nga n’ensi tonnabangawo. Nga tewabaawo obuziba bw’amazzi, ne nzalibwa; nga tewabaawo n’ensulo ezijjudde amazzi. Nga ensozi tezinnateekebwawo, nga obusozi tebunnaba kubeerawo, ne nzalibwa: nga tannakola nsi, newaakubadde ennimiro, newaakubadde ebyawaggulu eby’obusenyu bw’ensi. Bwe yategeka eggulu, nnaliyo; bwe yateeka enkomerero ku maaso g’obuziba bw’amazzi’ (Engero 8:22-27).

“There are light and glory in the truth that Christ was one with the Father before the foundation of the world was laid. This is the light shining in a dark place, making it resplendent with divine, original glory. This truth, infinitely mysterious in itself, explains other mysterious and otherwise unexplainable truths, while it is enshrined in light, unapproachable and incomprehensible.” Selected Messages, book 1, 246–248.

Walimu ekitangaala n’ekitiibwa mu mazima nti Kristo yali omu ne Kitaffe nga emisingi gy’ensi tennateekebwawo. Kino kye kitangaala ekimurikira mu kifo eky’ekizikiza, ne kikifuula okusangala n’ekitiibwa kya Katonda eky’asookera ddala. Amazima gano, nga mu ggwe gennyini gajjudde ekyama ekitagenda maggye, gannyonnyola amazima amalala agakyama agandibadde tegasoboka kunnyonnyolwa, nga bwe gali mu kitangaala ekitasemberwa era ekitasoboka kutegeerwa. Obubaka Obulondeddwa, ekitabo 1, omuko 246-248.