The final test for the Millerite generation, who failed the testing process, began in 1856, with the arrival of increased light upon the “seven times” of Leviticus twenty-six. From 1856 to 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.

Okukemebwa okusembayo ku mmulembe gwa ba Millerite, abaalemwa mu nkola y’okukemebwa, kwatandika mu 1856, nga n’okutuuka kw’ekitangaala ekyeyongedde ku ‘emisera musanvu’ egya Levitiko 26. Okuva mu 1856 okutuuka mu 1863, obubaka bwa Laodicea bwamaka akaseera ak’enkomerero mu kiseera ekyatandika n’okutuuka kw’omulayika ow’okusatu nga October 22, 1844. Ekiseera ekyo kiyimiririzibwa mu vesi 13 okutuuka ku 15 ez’omu Danyeri essuula 11.

That period of time is illustrated by not only those verses, but also by the history that fulfilled those verses, and also by the geographical witness of Panium, which is also Caesarea Philippi. Caesarea Philippi was purposely visited by Christ just before the cross, and the cross represents the Sunday law, that is represented by verse sixteen. On October 22, 1844 the Lion of the tribe of Judah identified the doctrine of the Sabbath in a special light. Then at the end of that testing process He introduced an increase of knowledge upon the “seven times,” and the “seven times” of Leviticus twenty-six is a doctrine of the Sabbath. It is the Sabbath commandment of the land resting that is a direct parallel to the Sabbath commandment of men resting. The time prophecy of the twenty-five hundred and twenty years and the twenty-three hundred years both ended on October 22, 1844.

Ekiseera ekyo kiyolesebwa si mu ebyawandiikibwa ebyo byokka, naye ne mu byafaayo ebyaatuukiriza ebyo ebyawandiikibwa, era ne mu bujulirwa bw’eby’ettaka obwa Panium, obumanyikiddwa era nga Kayisaliya Fulipo. Kayisaliya Fulipo yakyalibwa Kristo nga kigendereddwa ddala nga tannaba kugenda ku musalaba, era omusalaba gulaga etteeka lya Ssande, nga kino kiragiddwa mu olunyiriri olw’ekkumi n’omukaaga. Nga 22 Okitobba 1844 Empologoma ey’omu kika kya Yuda yalambulula enyigiriza ya Ssabbiiti mu musana omw’enjawulo. Oluvannyuma, ku nkomerero y’enteekateeka y’okugezesebwa eyo, yaleeta okweyongera kw’amagezi ku “emirundi musanvu,” era “emirundi musanvu” egyo mu Levitiko 26 kye kyigiriza kya Ssabbiiti. Kye kiragiro kya Ssabbiiti eky’okuwummuza ensi, ekyekuusa ddala ne kiragiro kya Ssabbiiti eky’okuwummuza abantu. Obunnabbi bw’ebiseera obw’emyaka 2520 n’obw’emyaka 2300 byombi byaggwa nga 22 Okitobba 1844.

The final period of the testing process, from 1856 to 1863, was a greater revelation of the Sabbath, which had been placed in a special light at the beginning of the sealing and testing process. The history represented by the fulfillment of verses thirteen to fifteen of Daniel eleven represents the testing period where the seal of God is impressed for eternity upon the one hundred and forty-four thousand. In that history the two sticks of Ezekiel are joined. The joining of the two sticks represents the combination of Divinity with humanity, and the doctrine that shines in a special light in that history is the doctrine of the incarnation.

Ekiseera ekisembayo eky’omulimu gw’okugezesebwa, okuva mu 1856 okutuuka mu 1863, kyali kubikkulirwa okunene okw’Essabbiiti, eyali eteekeddwa mu musana ogw’enjawulo ku ntandikwa y’omulimu gw’okuteekebwako akabonero n’okugezesebwa. Ebyafaayo ebikiikiriddwa olw’okutuukirira kw’ennyiriri kkumi na ssatu okutuuka ku kkumi na ttaano ez’omu Danyeri kkumi n’emu bikiikirira ekiseera eky’okugezesebwa mwe akabonero ka Katonda kakubibwa emirembe gyonna ku abantu emitwalo kikumi mu enkumi ana mu enkumi nnya. Mu byafaayo ebyo emiwendo ebiri egy’Ezekyeri giyungibwa. Okuyungibwa kw’emiwendo ebiri kikiikirira okugattibwa kw’Obwakatonda n’obuntu, era enjigiriza eyaka mu musana ogw’enjawulo mu byafaayo ebyo ye njigiriza y’okwambala omubiri.

For this reason, when Peter identified Christ as the Son of God in Caesarea Philippi, he was acknowledging that Christ, as the Son of God represented His dual nature of being the Divine Son of God, who had taken upon Himself human flesh, and in so doing became the Son of man.

Olw’ensonga eyo, Peetero bwe yayogerera Kristo mu Kaesaliya Firipo nti ye Mwana wa Katonda, yali akkiriza nti Kristo, ng’Omwana wa Katonda, yalaga obutonde bwe obw’emirundi ebiri—okuba Omwana wa Katonda ow’obwakatonda, eyatwala ku Ye omubiri gw’obuntu, era bw’atyo n’afuuka Omwana w’omuntu.

“As the disciples searched the prophecies that testified of Christ, they were brought into fellowship with the Deity, and learned of Him who had ascended to heaven to complete the work He had begun on earth. They recognized the fact that in Him dwelt knowledge which no human being, unaided by divine agency, could comprehend. They needed the help of Him whom kings, prophets, and righteous men had foretold. With amazement they read and reread the prophetic delineations of His character and work. How dimly had they comprehended the prophetic scriptures! how slow they had been in taking in the great truths which testified of Christ! Looking upon Him in His humiliation, as He walked a man among men, they had not understood the mystery of His incarnation, the dual character of His nature. Their eyes were holden, so that they did not fully recognize divinity in humanity. But after they were illuminated by the Holy Spirit, how they longed to see Him again, and to place themselves at His feet!” The Desire of Ages, 507.

“Abayigirizwa bwe baanoonyanga obunnabbi obwategeeza ku Kristo, baayingizibwa mu kusseekimu ne Katonda, ne bayiga ku Oyo eyali alinnyidde mu ggulu okumaliriza omulimu gwe yali atandise ku nsi. Baategeera amazima nti mu Ye mwatuulanga okumanya omuntu yenna, bw’aba tali wamu na buyambi bwa Katonda, kw’atasobola kutegeera. Baali beetaaga obuyambi bw’Oyo bakabaka, bannabbi, n’abatuukirivu gwe baali baalagula. Nga beewuunya, baasomanga era ne baddamu okusoma ennyonnyola ez’obunnabbi ez’obuntu bwe n’omulimu gwe. Nga baali bategeedde kitono nnyo ebyawandiikibwa eby’obunnabbi! nga baali balwawo nnyo okuyingiza mu birowoozo byabwe amazima amanene agaategeeza ku Kristo! Bwe baamutunuuliranga mu kwetoowaza kwe, ng’atambula ng’omuntu mu bantu, tebaategeera kyama kya kwambala kwe obuntu, obw’embeera ebbiri ez’obutonde bwe. Amaaso gaabwe gaali gakwatiddwa, n’olwekyo ne batamutegeera mu bujjuvu obwa Katonda mu buntu. Naye bwe baamala okumulisibwa Omwoyo Omutukuvu, nga beegomba nnyo okumuddamu okulaba, n’okwewaayo ku bigere bye!” The Desire of Ages, 507.

October 22, 1844 through to 1863 represents the sealing time of the one hundred and forty-four thousand. That period began with the Sabbath being highlighted as the special truth among the many truths that are unsealed during the period of the sealing. The period began the sounding of the seventh trumpet which identifies when the mystery of God was to be finished.

Nga Oktoba 22, 1844 okutuuka mu 1863 kikiikirira ekiseera eky’okussa akabonero ku emitwalo kikumi mu enkumi amakumi ana mu enkumi nnya. Ekiseera ekyo kyatandika nga Ssabbiiti essiddwa mu maaso ng’amazima ag’enjawulo mu mazima amangi agabikkulwa mu kiseera eky’okussa akabonero. Ekiseera ekyo kyatandika okuvuga kw’ekkondeere ery’omusanvu, eriraga ekiseera ekyali kigendereddwamu eky’ekyama kya Katonda okumalibwako.

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 also the third woe, for the sealing takes place in the history when the warfare of Islam is active. Had Millerite Adventism been faithful in the period that followed October 22, 1844, Islam that had been restrained on August 11, 1840, would have been released.

Malayika ow’omusanvu era gwe guzziddwaako ogw’okusatu, kubanga okuteekebwako akabonero kubaawo mu byafaayo mu kiseera ng’olutalo lw’Obusiraamu lukyagenda mu maaso. Singa Adventism ya ba-Millerite yabeera mwesigwa mu kiseera ekyaddirira nga 22 Okitobba, 1844, Obusiraamu obwali busibiddwa ku nga 11 Agusito, 1840, bwanditeebwa.

“Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.

“Singa Abadiventisti, oluvannyuma lw’okumenyeka kw’essuubi okukulu mu 1844, baabanga bakwatiridde ddala okukkiriza kwabwe era ne bagoberera nga bawamu mu bulagirizi bwa Katonda obwaggulibwawo, nga bakiriza obubaka bwa Malayika ow’okusatu era mu maanyi g’Omwoyo Omutukuvu nga balangirira eri ensi yonna, bandibadde balabye obulokozi bwa Katonda; Mukama andibadde akoze nnyo wamu n’emizamo gyabwe, omulimu andibadde gukomekkerezeddwa, era Kristo andibadde azze dda okuwa abantu be empeera yaabwe. Naye mu kiseera eky’okubuusabuusa n’obutakakasibwa ekyagoberera okumenyeka kw’essuubi, bangi ku bakkiriza mu Kujja kwa Kristo baaleka okukkiriza kwabwe. . . . Bwe batyo omulimu gwasimbibwamu obuzibu, era ensi n’esigala mu kizikiza. Singa omubiri gwonna gw’Abadiventisti gwaabanga gwegasse wamu ku biragiro bya Katonda n’okukkiriza kwa Yesu, ebyafaayo byaffe bandibadde byawukiridde nnyo!” Evangelism, 695.

On October 22, 1844 the seventh trumpet began to sound and the Jubilee trumpet also began to sound.

Nga nga 22 Okutobba 1844, ekkondeere ery’omusanvu lyatandika okuvuga, era n’ekkondeere ery’Omujjubiri ne litatandika okuvuga.

And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubilee unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. Leviticus 25:8–10.

Era onobala essaabbiiti musanvu z’emyaka, emyaka musanvu emirundi musanvu; era ebbanga ly’essaabbiiti musanvu z’emyaka linaabeera gy’oli emyaka amakumi ana mu mwenda. Awo munaafuuyira ekikondeere kya Yubile ku lunaku olw’ekkumi olw’omwezi ogw’omusanvu; ku Lunaku lw’okutangirirwamu ebibi munaafuuyira ekikondeere mu nsi yammwe yonna. Era munaatukuza omwaka ogw’amakumi ataano, munaalangirira okusumululwa mu nsi yonna eri abo bonna abagirimu: gunaabeera Yubile gyammwe; era buli muntu aliddemu ku by’obutaka bye, era buli muntu aliddemu mu maka ge. Leviitiko 25:8-10.

When the sealing time of the one hundred and forty-four thousand begins there is a trumpet that identifies that the warfare accomplished by Islam has arrived, and a trumpet that proclaims liberty for those who have been slaves of sin. One trumpet identifies the external history, and the other represents the internal experience of those last-day covenant people. Their slavery is relieved when their humanity is joined with His Divinity for eternity. Line upon line, those two trumpets are one Trumpet, for the Jubilee trumpet is only blown on the Day of Atonement, and the Day of Atonement begins when the seventh trumpet of the third woe is sounded. The doctrine that represented both trumpets in the Millerite movement was the light of the Sabbath. The light that represents both Trumpets in these last days is the doctrine of the incarnation. Line upon line, the Sabbath and the doctrine of the incarnation are the same doctrine.

Obudde obw’okuteekako akabonero eri enkumi kikumi mu amakumi ana mu enkumi nnya bwe butandika, wabaawo ekkondeere eritegeeza nti okulwana okwatuukirizibwa Obusiraamu kutuuse, era n’ekkondeere eriranga obwanjulukufu eri abo abaali abaddu b’ekibi. Ekkondeere limu litegeeza ebyafaayo eby’ebweru, ate eddala limanyisa obumanyirivu obw’omunda obw’abantu abo ab’endagaano ab’ennaku ez’oluvannyuma. Obuddu bwabwe buggyibwako omuzigo ng’obuntu bwabwe bweyungibwa n’Obwakatonda Bwe emirembe gyonna. Olunyiriri ku lunyiriri, ezo ekkondeere ebbiri ziri Kkondeere emu, kubanga ekkondeere ery’Obujjubiri lifuuyibwa ku Lunaku olw’Okutangirira lwokka, era Olunaku olw’Okutangirira lutandika ekkondeere eky’omusanvu eky’akabi ak’okusatu bwe kifuuyibwa. Enjigiriza eyakiikirira zombi ekkondeere mu kutambula okw’Abamillerite yali omusana gwa Ssabbiiti. Omusana ogukiikirira Zombi Ekkondeere mu nnaku zino ez’oluvannyuma gwe muyigiriza gw’okwambala omubiri. Olunyiriri ku lunyiriri, Ssabbiiti n’enjigiriza ey’okwambala omubiri bye njigiriza emu.

Peter’s confession identified the Messiah, and also the Son of God. The Messiah is the Son of God. The Messiah is the creator represented by the Sabbath.

Okukwatula kwa Peetero kwalambulula Masiya, era n’Omwana wa Katonda. Masiya ye Mwana wa Katonda. Masiya ye Omutonzi akiikirirwa mu Ssabbiiti.

“Paul had never seen Christ while he dwelt upon the earth. He had indeed heard of him and his works, but he could not believe that the promised Messiah, the Creator of all worlds, the Giver of all blessings, would appear upon earth as a mere man.” Sketches from the Life of Paul, 256.

Pawulo teyali alabye Kristo mu kiseera lwe yali abeera ku nsi. Ddala yali awuliddeko ku ye n’ebikolwa bye, naye teyayinza kukkiriza nti Masiya eyasuubizibwa, Omutonzi w’ensi zonna, Awa emikisa gyonna, yandiboneka ku nsi ng’a muntu wabulijjo wokka. Ebifaananyi okuva mu Bulamu bwa Pawulo, 256.

The Sabbath identifies the Creator and the Creator was the Christ that Peter identified. The Son of God, who Peter identified is He who combined with human flesh to become the Son of man. The Son of God represents the incarnation.

Ssabbi eraga Omutonzi, era Omutonzi oyo ye Kristo Pawulo gwe yategeera. Omwana wa Katonda, Pawulo gwe yategeera, ye oyo eyegatta n’omubiri gw’abantu n’afuuka Omwana w’omuntu. Omwana wa Katonda akiikirira okufuuka omubiri.

“Christ brought men and women power to overcome. He came to this world in human form, to live a man amongst men. He assumed the liabilities of human nature, to be proved and tried. In His humanity He was a partaker of the divine nature. In His incarnation He gained in a new sense the title of the Son of God. Said the angel to Mary, ‘The power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God’ (Luke 1:35). While the Son of a human being, He became the Son of God in a new sense. Thus He stood in our world—the Son of God, yet allied by birth to the human race.” Selected Messages, book 1, 226.

Kristo yaleetera abasajja n’abakyala amaanyi okuwangula. Yajja mu nsi eno mu kifaananyi ky’obuntu, okubeera omuntu wakati mu bantu. Yakkiriza obuvunaanyizibwa n’obunafu eby’obutonde bw’obuntu, era yeewaayo okukebebwa n’okugezebwa. Mu buntu bwe, yali agabana mu butonde bw’Obwakatonda. Mu kufuuka omuntu kwe, yafuna mu ngeri empya erinnya erya Mwana wa Katonda. Malayika yagamba Malyamu nti, ‘Amaanyi g’Owa Waggulu Ennyo galikusirikira; olw’ekyo n’ekintu ekitukuvu ekinaazaalibwa mu ggwe kinaayitibwa Mwana wa Katonda’ (Lukka 1:35). Nga Mwana w’omuntu, yafuuka Mwana wa Katonda mu ngeri empya. Bwe batyo yayimirira mu nsi yaffe—Mwana wa Katonda, kyokka ng’ayungiddwa ku kika ky’abantu olw’okuzalibwa. Obubaka Obulondeddwa, ekitabo 1, 226.

At Caesarea Philippi, Peter’s twofold confession represented the one hundred and forty-four thousand who understand that Jesus is the Christ, the Son of God and the doctrine of the Sabbath that was lightened in 1844, along with the doctrine of the incarnation that is recognized in the last days. The light of the twofold truth is opened up at the beginning and ending of the period of the sealing, as witnessed by the history of the sealing from October 22, 1844 to 1863, and the history of Revelation chapter eighteen’s two voices.

Ewa Kayisariya Firipo, obwatulizo obubili bwa Peetero bwakiikirira abo 144,000 abategeera nti Yesu ye Kristo, Omwana wa Katonda; era bategeera n’enjigiriza ya Ssabiiti eyawangazibwa mu 1844, wamu n’enjigiriza ey’okutwala omubiri ekikkirizibwa mu nnaku ez’enkomerero. Ekitangaala ky’amazima abiri kiggulwawo ku ntandikwa ne ku nkomerero y’ekiseera eky’okuteekebwako akabonero, nga bwe kijulirwa mu byafaayo by’okuteekebwako akabonero okuva Okitobba 22, 1844 okutuuka mu 1863, era ne mu byafaayo by’amaloboozi abiri g’Essuula ey’ekkumi n’emunaana mu Kitabo ky’Okubikkulirwa.

In both the Millerite line of the sealing process, and the prophetic line of the sealing in Revelation eighteen, there is a test at the very end of the period where one class is manifested as foolish virgins, as was the case from 1856 to 1863, and a class is manifested as wise virgins from July 2023 unto the soon coming Sunday law. That final period of testing repeats the beginning of the period. The same angel that descended on September 11, 2001 arrived as Michael to call the dead to life in 2023 some to everlasting life and some to everlasting death. When He arrived, He led His people back to the foundations. Some refuse to walk in the old paths, some do walk in the old paths. Some hearken to the sound of the trumpet, some refuse to hear.

Mu layini zombi ez’AbaMillerite ez’omulimu gw’okuteekibwako akabonero, ne mu layini ya bannabbi ey’okuteekibwako akabonero mu Okubikkulirwa essuula ey’e kkumi n’omunaana, waliwo ekigezo ku nkomerero ddala ey’ekiseera omutendera gumu lwe gulabisibwa ng’embeerera ez’obusirusiru, nga bwe kyali okuva mu 1856 okutuuka mu 1863, era n’omutendera gulabisibwa ng’embeerera ez’amagezi okuva mu July 2023 okutuuka ku Sunday law egenda okujja mangu. Ekiseera ekyo eky’enkomerero eky’okugezesebwa kiddamu okutandika kw’ekiseera ekyo. Malayika oyo yennyini eyakka ku September 11, 2001 yatuuka nga Michael okuyita abafu bajje mu bulamu mu 2023, abamu eri obulamu obutaggwaawo era abalala eri okufa okutaggwaawo. Bwe yatuuka, yakulembera abantu be okuddayo ku misingi. Abamu bagaana okutambulira mu makubo ag’edda, abamu batambulira mu makubo ag’edda. Abamu bawulira eddoboozi ly’ekkondeere, abamu bagaana okuwulira.

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 message represented by the trumpet which the watchmen blows is twofold. It is the seventh trumpet of Islam and the Jubilee trumpet of deliverance. It is the message of the combination of Divinity with humanity, which is accomplished by the mystery of the incarnation, and that produces a character prepared for the seal of God, which is the Sabbath. The message, the work and the circumstances associated with that final period of the sealing which began in July 2023, twenty-two years after 2001, is represented by verses thirteen to fifteen of Daniel chapter eleven, and by Christ’s visit to Caesarea Philippi in Matthew chapter sixteen.

Obubaka obukiikirirwa ekkondeere abalabirizi lye bafuuwa buli bw’emirundi ebiri. Ye kkondeere ey’omusanvu eya Obusiraamu era ye kkondeere ya Yubireyo ey’obulokozi. Bwe bubaka obw’okwegatta kw’Obwakatonda n’obuntu, obutuukirizibwa olw’ekyama eky’okufuuka omuntu, era obuleeta empisa etegekeddwa okufuna akabonero ka Katonda, kwe Ssabbiiti. Obubaka, omulimu n’embeera ezigattibwako n’ekiseera ekyo eky’enkomerero eky’okuteeka akabonero, ekyatandika mu July 2023, emyaka amakumi abiri mu ebiri oluvannyuma lwa 2001, bukiikirirwa ennnyiriri kkumi na ssatu okutuuka ku kkumi na ttaano ez’olunnyiriri olw’ekkumi n’olumu olwa Danyeri, era n’okukyalira kwa Kristo e Kayisaliya Firipi mu Matayo essuula ey’ekkumi n’omukaaga.

In the parable of the ten virgins all the virgins fell asleep during the tarrying time. Jesus told His disciples that Lazarus sleepeth.

Mu lugero lw’abawala ekkumi, abawala bonna baagwa mu tulo mu bbanga ery’okulindirira. Yesu yagamba abayigirizwa be nti Lazaro yeebase.

These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. Then said his disciples, Lord, if he sleep, he shall do well. Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep. Then said Jesus unto them plainly, Lazarus is dead. John 11:10–14.

Ebyo bwe yabigamba: oluvannyuma n’abagamba nti, Omukwano gwaffe Lazaro yeebase; naye nze ngenda okumuzuukusa mu tulo. Awo abayigirizwa be ne bagamba nti, Mukama, bw’aba yeebase, anaawona. Naye Yesu yali ayogedde ku kufa kwe; naye bo baalowooza nti ayogedde ku kuwummula mu tulo. Awo Yesu n’abagamba mu lwatu nti, Lazaro afudde. Yokaana 11:10-14.

At the end of twenty-one days, Daniel saw the vision, and he was in a deep sleep.

Ku nkomerero y’ennaku amakumi abiri mu emu, Danyeri yalaba okwolesebwa, era yali mu tulo tw’amaanyi.

And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. Daniel 10:7–9.

Nze Danyeri nzekka ne ndaba okwolesebwa; kubanga abantu abaali nange tebaalaba okwolesebwa; naye okutetemeka okunene ne kubakwata, ne badduka ne bekwese. Kyenvudde ne nsigalawo nzekka, ne ndaba okwolesebwa kuno okunene, ne tewaasigalamu maanyi mu nze; kubanga obulungi bwange ne bufuuka mu nze obuwononefu, era ne nsigalawo nga sirina maanyi. Naye ne mpulira eddoboozi ly’ebigambo bye; era bwe nnaawulira eddoboozi ly’ebigambo bye, amangwago ne nsinzira nnyo ku maaso gange, amaaso gange nga gali wansi ku ttaka. Danyeri 10:7-9.

The two witnesses of Revelation chapter eleven, were dead in the street for three and a half days, and Ezekiel’s dead bones were in the valley. On July 18, 2020 the tarrying time of spiritual death and sleeping was brought upon the virgins of the movement of the third angel. Three years later the process of awakening and preparing God’s last-day people as His ensign and mighty army began. The angel that descended on July 18, 2020 unsealed a truth, as angels always do when they descend.

Abajulizi babiri mu Okubikkulirwa omutwe ogw’ekkumi n’emu baali bafu mu luguudo okumala ennaku ssatu n’ekitundu, era amagumba agafu ga Ezekyeri gaali mu kiwonvu. Nga 18, Julaayi 2020, ekiseera ky’okulindirira eky’okufa okw’eby’omwoyo n’okwebaka kyaleetebwa ku bawala abalera ab’ekibiina ky’omalayika ow’okusatu. Oluvannyuma lw’emyaka esatu, omugendo gw’okuzuukusa n’okuteekateeka abantu ba Katonda ab’ennaku ez’enkomerero okubeera ekibendera kye n’eggye lye ery’amaanyi gwatandika. Malayika eyakka nga 18, Julaayi 2020 yabikkula amazima, nga abalayika bwe bakikola bulijjo buli lwe bakka.

The truth he unsealed was the experience of the tarrying time and first disappointment. God’s last-day people were then scattered, and when the process of awakening them arrived in history, they would be required to recognize and acknowledge that they had been scattered and that they were in the tarrying time. There was then sent many angels, or many messages to strengthen the message of the tarrying time.

Amazima ge gaali obumanyirivu bw’ekiseera ky’okulindirira n’okusuulirwamu essuubi okw’okusooka. Abantu ba Katonda ab’ennaku ez’enkomerero olwo baasasaanyizibwa, era bwe yatuuka mu byafaayo enteekateeka y’okubazuukusa, baateekwa okumanya era okukkiriza nti baali baasasaanyizibwa era nti baali mu kiseera ky’okulindirira. Awo ne batumibwa bamalayika bangi, oba obubaka bungi, okunyweza obubaka bw’ekiseera ky’okulindirira.

“Near the close of the second angel’s message, I saw a great light from heaven shining upon the people of God. The rays of this light seemed bright as the sun. And I heard the voices of angels crying, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’

Okumpi n’okukomekkerezebwa kw’obubaka bw’Omumalayika ow’okubiri, nalaba ekitangaala ekinene okuva mu ggulu nga kyaaka ku bantu ba Katonda. Obutangaza bw’ekitangaala kino bwalabika nga bwenkana obw’enjuba. Era ne mpulira amaloboozi g’abamalayika nga baleekaana nti, ‘Laba, Omugole ajja; muveeyo mumusisinkane!’

“This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’ Those entrusted with the cry made haste, and in the power of the Holy Spirit sounded the message, and aroused their discouraged brethren. This work did not stand in the wisdom and learning of men, but in the power of God, and His saints who heard the cry could not resist it. The most spiritual received this message first, and those who had formerly led in the work were the last to receive and help swell the cry, “Behold, the Bridegroom cometh; go ye out to meet Him!’

Kino kyali ekiwuubaalo eky’omu ttumbi, ekyali okugabira amaanyi obubaka bw’omulayika ow’okubiri. Bamalayika baatumibwa okuva mu ggulu okuzuukusa abatukuvu abavuddeemu omwoyo, era okubategekera omulimu omukulu ogwali mu maaso gaabwe. Abasajja abalina obusobozi obusukkiridde si be baasooka okufuna obubaka buno. Bamalayika baatumibwa eri abeetoowaze, abayewaddeyo, ne babasindika okulinnyisa ekiwuubaalo nti, ‘Laba, Omugole ajja; muve musisinkane ye!’ Abo abaateekebwako obuvunaanyizibwa ku kiwuubaalo baanguwa, era mu maanyi g’Omwoyo Omutukuvu ne babunyisa obubaka, ne bazuukusa baganda baabwe abavuddeemu omwoyo. Omulimu guno tegwabadde guli ku magezi n’eby’okusoma eby’abantu, wabula ku maanyi ga Katonda, era abatukuvu be baawuliranga ekiwuubaalo tebaasobola kukigaana. Ab’omwoyo ennyo be baasooka okufuna obubaka buno, ate abo abaali bakulembedde omulimu edda be baasemba okufuna era ne bayamba okunnyikiza ekiwuubaalo nti, ‘Laba, Omugole ajja; muve musisinkane ye!’

“In every part of the land, light was given upon the second angel’s message, and the cry melted the hearts of thousands. It went from city to city, and from village to village, until the waiting people of God were fully aroused. In many churches the message was not permitted to be given, and a large company who had the living testimony left these fallen churches. A mighty work was accomplished by the midnight cry. The message was heart-searching, leading the believers to seek a living experience for themselves. They knew that they could not lean upon one another.” Early Writings, 238.

"Mu buli kitundu ky'ensi, omusana gwaweebwa ku bubaka bwa malayika ow'okubiri, era okukaaba okwo ne kukwata nnyo emitima gy'enkumi eziwera. Kwagenda okuva mu kibuga okudda mu kibuga, era okuva mu kyalo okudda mu kyalo, okutuusa ng'abantu ba Katonda abaalindirira baazuukuka ddala. Mu makkanisa amangi tebaakukkiriza obubaka buweebwe, era ekibiina ekinene ky'abantu abaalina obujulizi obulamu ne kiva mu makkanisa ago agagudde. Omulimu omukulu nnyo gwatuukirizibwa olw'okukaaba okw'ettumbi ly'ekiro. Obubaka bwali bwa kwekebeza emitima, nga bukulembeza abakkiriza okunoonya obumanyirivu obulamu ku bbo bennyini. Baamanyi nti tebaayinza kwesigamira ku bannabwe." Early Writings, 238.

The arrival of the message of the Midnight Cry in the parable identifies when the two classes of virgins’ manifest whether they have oil. The wise have oil, the foolish do not. The parable was fulfilled by the work of Samuel Snow in the Millerite history, and in that work the message Snow presented was developed as represented by his articles in the Millerite publications of that time period. Then when he arrived at the Exeter camp meeting, which was from August 12th to the 17th, 1844, a period is also represented that ultimately led to those at the meeting leaving the meeting and proclaiming the message.

Okutuuka kw’obubaka bw’Okukaaba okw’Ekiro wakati mu lugero kulaga ekiseera ebibiina byombi eby’abawala abataano n’abataano lwe biraga obanga birina amafuta. Abamagezi balina amafuta, abasirusiru tebalina. Olugero lwatuukirizibwa omulimu gwa Samuel Snow mu byafaayo by’AbaMillerite, era mu mulimu ogwo obubaka Snow bwe yali awa bwakuzibwa nga bwe bulagibwa ebiwandiiko bye mu bitabo eby’obufumbo eby’AbaMillerite eby’omu kiseera ekyo. Awo bwe yatuuka ku lukuŋŋaana olw’ensiisira e Exeter, olwali okuva nga August 12 okutuuka nga 17, 1844, ekiseera nakyo kikirira, ekyasembayo okuleeta abali ku lukuŋŋaana okuva ku lukuŋŋaana ne babuulira obubaka.

There is a “point in time” when the message of the Midnight Cry is fully established, and at that point, based upon the parable, probation closes upon the virgins. That “point in time” is preceded by “a period” when the message is being developed. Since July, 2023 the message of the Midnight Cry has been developing, and unlike the Millerite fulfillment, the message has been transmitted across the world in advance of the “close of probation”. When probation closed at the end of the Exeter meeting the message then went to “every part of the land,” and “light was given upon the second angel’s message, and the cry melted the hearts of thousands. It went from city to city, and from village to village, until the waiting people of God were fully aroused.”

Waliwo "ekiseera ekirambikiddwa" we obubaka bw’Okukaaba okw’omu ttumbi buba bunywezeddwa ddala, era ku kiseera ekyo, okusinziira ku lugero, ekiseera ky’okugezesebwa kiggalirwa ku bawala. "Ekiseera ekyo" kisookedwaamu "ebbanga" nga obubaka bukyakulakulana. Okuva mu Julaayi 2023 obubaka bw’Okukaaba okw’omu ttumbi bubadde bukulakulana, era nga butaafaanana n’okutuukirizibwa kw’Abamillerite, obubaka butuusiddwa mu nsi yonna nga bukulembera "okuggalwa kw’ekiseera ky’okugezesebwa". Bwe kyaggalibwa ekiseera ky’okugezesebwa ku nkomerero y’okusisinkana e Exeter, obubaka ne bugenda mu "bitundu byonna eby’ettaka," era "omusana ne guweebwa ku bubaka bwa Malayika ow’okubiri, era okukaaba ne kukwata nnyo emitima gy’abantu enkumi ez’enkumi. Ne kutambula okuva mu kibuga ne kugenda mu kibuga, ne kuva mu kyalo ne kugenda mu kyalo, okutuusa abantu ba Katonda abaali balindirira bwe bazuukizibwa ddala."

In our current history the message that began to be published in July of 2023 is now in one hundred and twenty countries around the world, and the articles that represent the development of the message of the Midnight Cry are available in over sixty languages, and the articles can either be read or listened to.

Mu byafaayo byaffe eby’omu kiseera kino, obubaka obwatandika okufulumizibwa mu Julaayi 2023 kati kiri mu mawanga 120 mu nsi yonna, era ebiwandiiko ebiraga enkulakulana y'obubaka bwa Midnight Cry biri mu nnimi zisukka mu 60, ate ebiwandiiko ebyo bisobola okusomebwa oba okuwulirizibwa.

The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

Okubikkulirwa kwa Yesu Kristo, kwe Katonda yamuwa okulaga abaddu be ebintu ebirina okubaawo mangu ennyo; era n’abituma n’abitegeeza ng’ayita mu malaika we eri omuddu we Yokaana: eyajulirira ekigambo kya Katonda, n’obujulirwa bwa Yesu Kristo, era n’ebintu byonna bye yalaba. Omukisa eri oyo asoma, n’abo abawulira ebigambo by’obunnabbi buno, ne bakuuma ebyo ebiwandiikiddwa omuli; kubanga ekiseera kiri kumpi. Okubikkulirwa 1:1-3.

The light of this message as represented with the articles has been accomplished in roughly six months by two persons.

Ekitangaala ky’obubaka buno, nga bwe kiragiddwa mu biwandiiko, kituukiriziddwa abantu babiri mu bbanga ly’emiyezi nga mukaaga.

“Unless those who can help in — are aroused to a sense of their duty, they will not recognize the work of God when the loud cry of the third angel shall be heard. When light goes forth to lighten the earth, instead of coming up to the help of the Lord, they will want to bind about His work to meet their narrow ideas. Let me tell you that the Lord will work in this last work in a manner very much out of the common order of things, and in a way that will be contrary to any human planning. There will be those among us who will always want to control the work of God, to dictate even what movements shall be made when the work goes forward under the direction of the angel who joins the third angel in the message to be given to the world. God will use ways and means by which it will be seen that He is taking the reins in His own hands. The workers will be surprised by the simple means that He will use to bring about and perfect His work of righteousness.” Testimonies to Ministers, 300.

Okujjako nga abo abayinza okuyamba mu - bazuukusiddwa okutegeera obuvunaanyizibwa bwabwe, tebalitegeera omulimu gwa Katonda bwe walibwulirwa okukaaba okunene kw’Omumalayika ow’okusatu. Omusana bwe gunafuluma okumanyisa ensi, mu kifo ky’okujja mu buyambi bwa Mukama, bajja kwagala okussa ekkomo ku mulimu gwe bagugatte ku birowoozo byabwe ebifunda. Leka mbagambe nti Mukama ajja okukola mu mulimu guno ogw’enkomerero mu ngeri ey’ava ddala ku nteekateeka ez’obulijjo, era mu ngeri ejja okukontana n’enteekateeka yonna ey’obuntu. Wajja kubaawo abamu mu ffe abajja okwagalanga okulamulira omulimu gwa Katonda, ne balagira n’ebikodyo ebinaakozesebwa, nga omulimu gutambula mu maaso ng’ukulemberwa Omumalayika eyeegatta ku Omumalayika ow’okusatu mu bubaka obunaawereddwa ensi. Katonda ajja okukozesa engeri n’ebikozesebwa ebinaalaga nti Ye yennyini akutte obukulembeze mu mikono gye. Abakozi banaakyewuunya olw’ebikozesebwa ebyangu by’anaakozesa okuleta n’okutuukiriza omulimu gwe ogw’obutuukirivu. Obujulizi eri Abasumba, 300.

The Lion of the tribe of Judah has now brought His last-day people to verses thirteen through fifteen of Daniel eleven, opening the history represented by the history of 200 BC to 63 BC, and also Matthew chapter sixteen, and the history of Christ’s visit to Caesarea Philippi. Both the predictions and the history of their fulfillments align with the portion of the book of Daniel that was sealed until the last days. The books of Daniel and Revelation are one book, so in the last days, just before probation closes, the Revelation of Jesus Christ is unsealed, and that Revelation includes the portion of Daniel that relates to the last days. The time is at hand for the conclusion of the Exeter camp meeting.

Empologoma ey’omu kika kya Yuda kati aleese abantu be ab’ennaku ez’enkomerero ku olunnyiriri 13 okutuuka ku 15 mu Danyeri omutwe ogwa 11, ng’aggulawo ebyafaayo ebyafaananyizibwa mu byafaayo bya 200 BC okutuuka ku 63 BC, era ne Matayo omutwe ogwa 16, wamu n’ebyafaayo eby’okukyalira kwa Kristo e Kayisaliya Firipi. Obunnabbi byombi n’ebyafaayo eby’okutuukirizibwa kwabyo bikkiriziganya n’ekitundu eky’ekitabo kya Danyeri ekyasibwa okutuusa ku nnaku ez’enkomerero. Ebitabo bya Danyeri n’Okubikkulirwa bikola kitabo kimu, kale mu nnaku ez’enkomerero, nga kinaatera okuggalwa ekiseera eky’okusaasira, Okubikkulirwa kwa Yesu Kristo kusumululwa, era Okubikkulirwa okwo kulimu ekitundu kya Danyeri ekikwata ku nnaku ez’enkomerero. Ekiseera kiri kumpi eky’okukomekkerezebwa kw’olukiiko lw’ekyambiro e Exeter.

And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

Era n’aŋŋamba nti, Tobikkira bigambo eby’obunnabbi eby’ekitabo kino; kubanga ekiseera kiri kumpi. Atali mutuukirivu, asigale ng’atali mutuukirivu; n’oyo atali mulongoofu, asigale ng’atali mulongoofu; n’oyo omutuukirivu, asigale ng’omutuukirivu; n’oyo omutukuvu, asigale ng’omutukuvu. Okubikkulirwa 22:10, 11.

We will continue this study in the next article.

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

Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.

Laba, ennaku zijja, bw’ayogera Mukama Katonda, lwe ndireeta enjala mu nsi, si njala ya mmere, so si nnyonta ya mazzi, wabula ya kuwulira ebigambo bya Mukama: era balitambulatambula okuva ku nnyanja okutuuka ku nnyanja, era okuva mu bukiikakkono okutuuka ebuvanjuba, baliddukadduka eno n’eri okunoonya ekigambo kya Mukama, so tebaliikiraba. Ku lunaku olwo abawala abalungi n’abalenzi balizirika olw’ennyonta. Abo abalayira ekibi kya Samaliya, ne bagamba nti, Katonda wo, ggwe Ddaani, mulamu; era nti, Empisa ya Beeruseba eramu; abo bennyini baligwa, so tebaliyimuka nate emirembe gyonna. Amosi 8:11–14.