When Jesus unseals a prophetic truth, He is represented as the Lion of the tribe of Judah, and at Caesarea Philippi, the Lion of the tribe of Judah began to unseal “that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.” Those truths align with the message that He unsealed at the beginning of the sealing time of the one hundred and forty-four thousand, and then again at the end of the very same period. Those truths align with the message represented in verses thirteen through fifteen of Daniel chapter eleven.

Bwe Yesu abikkula amazima ag’obunnabbi, akiikirirwa ng’Empologoma ey’omu kika kya Yuda; era e Kayisaliya Firipi, Empologoma ey’omu kika kya Yuda n’atandika okubikkula nti “kimugwanira okugenda e Yerusaalemi, n’abonaabona bingi okuva eri abakadde n’abakabona abakulu n’abawandiisi, era n’attibwa, n’azuukira ku lunaku olw’okusatu.” Amazima ago gakwatagana n’obubaka lwe yabikkula mu ntandikwa y’ekiseera eky’okuteekebwako akabonero ku 144,000, era nate ku nkomerero y’ekiseera kye kimu ekyo. Amazima ago gakwatagana n’obubaka obukiikirirwa mu nnyiriri kkumi na ssatu okutuuka ku kkumi na ttaano ez’omutwe ogw’ekkumi n’emu ogwa Danyeri.

When He unseals that truth to the one hundred and forty-four thousand, He does so through the methodology of line upon line, for it is there that the “keys” to the kingdom of God are found. Those truths must be eaten for they are the keys to the kingdom of God, and the kingdom of God is to be within His people.

Bw’abbikkulira abo 144,000 amazima ago, akikola mu nkola ya "olunyiriri ku lunyiriri", kubanga eyo mwe musangibwa "ebisumuluzo" eby’Obwakabaka bwa Katonda. Amazima ago gasaanidde okulyibwa kubanga bye "ebisumuluzo" eby’Obwakabaka bwa Katonda, era Obwakabaka bwa Katonda bube munda mu bantu be.

And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation: Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you. Luke 17:20, 21.

Aba Farisaayo bwe baamubuuza nti obwakabaka bwa Katonda bulijja ddi, n’abaddamu n’agamba nti, Obwakabaka bwa Katonda tebulijja nga bulabika; tebaligamba nti, Laba wano! newaakubadde nti, laba wali! kubanga, laba, Obwakabaka bwa Katonda buli mu mmwe. Lukka 17:20, 21.

The devils believe, and yet tremble, for it is not enough to simply believe the “truth” must become part of you as is the physical food that is eaten. In the history of verses thirteen to fifteen the Lion of the tribe of Judah unseals the truths connected with the soon coming Sunday law, and those truths impress the seal upon the foreheads of the wise virgins, in advance of the coming crisis. The Lion of the tribe of Judah knew full well the testimony of Matthew chapter sixteen, and His visit to Caesarea Philippi aligned with Daniel’s testimony of Panium, and He knew the shadow of the cross which He and His disciple stood under in Caesarea Philippi, represented the shadow of the coming Sunday law in the history of His last-day people.

Badayimooni nabo bakkiriza, kyokka batetemera, kubanga tekimala kukkiriza bwereere; “amazima” galina okufuuka ekitundu kyo ng’emmere ey’omubiri ey’eribwa. Mu byafaayo ebiri mu bigambo okuva ku akatundu ak’ekkumi n’asatu okutuuka ku kkumi n’ettaano, Empologoma ey’omu kika kya Yuda esumulula amazima agakwata ku tteeka erya Sande erigenda okujja mangu, era amazima ago gateekako akabonero ku byenyi by’abawala ab’amagezi, nga tekinnaba kutuuka ekiseera ky’obuzibu ekigenda okujja. Empologoma ey’omu kika kya Yuda yali amanyi bulungi nnyo obujulizi bwa Matayo essuula ey’ekkumi n’omukaaga, era okukyala kwe e Kayisaliya Firipi ne kugendera wamu n’obujulizi bwa Danyeri obwa Panium, era yali amanyi nti ekisiikirize ky’omusalaba kwe ye n’omuyigirizwa we baayimirira wansi e Kayisaliya Firipi cyalanga ekisiikirize ky’etteeka erya Sande erigenda okujja mu byafaayo by’abantu be ab’omu nnaku ez’enkomerero.

From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee. But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men. Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom. Matthew 16:21–28.

Okuva mu biro ebyo Yesu n’atandika okulaga abayigirizwa be nti kimugwanira okugenda e Yerusaalemi, n’okubonyaabonyezebwa bingi okuva eri abakadde n’abakulu b’abasaserdooti n’abawandiisi, era n’okuttibwa, ate n’azuukira ku lunaku olusatu. Awo Peetero n’amusikako, n’atandika okumunenya, ng’agamba nti, Tewaba bwe kityo, Mukama; ekyo tekiriba ku ggwe. Naye n’akyuka, n’agamba Peetero nti, Ddayo ennyuma wange, Sitaani; oli kisittaza gye ndi; kubanga t’olowooza ku bya Katonda, wabula ku bya abantu. Awo Yesu n’agamba abayigirizwa be nti, Omuntu yenna bw’ayagala okujja ennyuma wange, yeeggane yennyini, atwale omusaalaba gwe, anzigoberere. Kubanga buli ayagala okutaasa obulamu bwe alibufiirwa; naye buli alibufiirwa obulamu bwe olwange alibuzuula. Kubanga omuntu alyegasa ki, bw’afuna ensi yonna ne yeefiirwa emmeeme ye? Oba omuntu alimuwa ki mu kifo ky’emmeeme ye? Kubanga Omwana w’omuntu alijja mu kitiibwa kya Kitaawe n’abamalayika be; era olwo alisasula buli muntu ng’ebikolwa bye bwe biri. Mazima mbagamba nti, waliwo abamu abanyimiridde wano abatalisooka kufa okutuusa lwe balaba Omwana w’omuntu ng’ajja mu bwakabaka bwe. Matayo 16:21-28.

The first, and therefore based upon the rule of first mention, the most important thing Jesus told His disciples about the sufferings of the cross, is that they would need to take up their own cross, if they chose to follow Him. Sister White clearly states that the cross is also the yoke. The yoke and the cross are symbols of man’s personal will, and it all depends upon the correct exercise of the will. The power which upholds God’s temple is a Lamb that had been slain and hung upon a “pillar”. The Lamb that is slain represents the crucifixion of the lower fleshly nature, and the “pillar” that the dead flesh is hung upon is the will. Christ provided His example of how to overcome by always keeping His will in submission to His Father’s will, and for accomplishing that work, He sat down on the throne with His father. The symbol of overcoming is the slain Lamb hung upon the pillar. All these truths are directly associated with those represented as Peter.

Ekyasooka, era nga tusinziira ku tteeka ly’okwogerwako okusooka, ekisinga obukulu Yesu kye yagamba abayigirizwa be ku bubonaabona bw’omusalaba, kye kino: nti bwe baasalanga okumugoberera, balina okutikka omusalaba gwabwe bo. Sister White ategeeza bulambulukufu nti omusalaba ye n’ekikoligo. Ekikoligo n’omusalaba bifaananyi eby’okwagala okw’obwannanyini kw’omuntu, era byonna bisinziira ku ngeri entuufu ey’okukozesa okwagala. Amaanyi aganyweza yeekaalu ya Katonda ge Mwana gw’endiga eyattibwa n’awanikibwa ku "empagi". Omwana gw’endiga eyattibwa akiikirira okubambibwa ku musalaba kw’ennono ey’eby’omubiri ey’awansi, ate "empagi" mwe mwanikirwa omubiri ogwafu ye okwagala. Kristo yatuwa ekyokulabirako eky’okuwangula ng’akuumanga okwagala kwe mu kugondera okwagala kwa Kitaawe bulijjo, era olw’okutuukiriza omulimu ogwo, yatuula ku ntebe ey’obwakabaka wamu ne Kitaawe. Akabonero k’obuwanguzi ye Mwana gw’endiga eyattibwa n’awanikibwa ku mpagi. Byonna bino eby’amazima bikwatagana mu butereevu n’abo abakiikirirwa nga Peetero.

Unto Philadelphia, represented by the Exeter tent, it is stated:

Eri Philadelphia, eyimiririrwa weema eya Exeter, kigambibwa nti:

Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.

Oyo awangula ndimufuula olupagi mu yeekaalu ya Katonda wange; era tajja kuvaayo nate; era ndimuwandiikako erinnya lya Katonda wange, n’erinnya ery’ekibuga kya Katonda wange, Yerusaalemi Empya, ekikka okuva mu ggulu okuva eri Katonda wange; era ndimuwandiikako erinnya lyange eriggya. Alina okutu, awulire Omwoyo ky’ayogera eri amakkanisa. Okubikkulirwa 3:12, 13.

He that overcomes as Christ overcame will receive a new name, just as Simon Barjonah did, and they will become a pillar in God’s temple, just as Christ is the Lamb that was slain and hung upon a pillar in God’s temple. When they overcome as Christ overcame, they will also sit upon the throne in heavenly places, as did Christ.

Oyo awangula nga Kristo bwe yawangula alifuna erinnya eriggya, nga bwe kyali eri Simooni Barayona, era alifuuka empagi mu yeekaalu ya Katonda, nga Kristo ye Mwana gw’endiga eyattibwa era yawanikibwa ku mpagi mu yeekaalu ya Katonda. Bw’awangula nga Kristo bwe yawangula, alituula ku ntebe ey’obwakabaka mu bifo eby’omu ggulu, nga Kristo bwe yatudde.

Unto Laodicea, represented by the Watertown tent, it is stated:

Eri Laodicea, eyakiikirirwa weema e Watertown, kigambibwa nti:

Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:20–22.

Laba, nnyimiridde ku mulyango, ne nkuba: bw’aba nga waliwo awulira eddoboozi lyange, n’aggulawo omulyango, ndiyingira gy’ali, ne ndyanga naye, era naye nange. Oyo awangula, ndimukkiriza atuule nange ku ntebe y’obwakabaka bwange, nga nange bwe nawangula, ne ntuula ne Kitange ku ntebe ye ey’obwakabaka. Oyo alina okutu, awulire Omwoyo ky’agamba eri amakanisa. Okubikkulirwa 3:20-22.

The first truth Jesus told the disciples as He began to reveal the sufferings of the cross was the truth that men must overcome exactly as He had provided an example of overcoming. Men must crucify the flesh with the affections and lusts. When this is done they will be seated in heavenly places.

Eky’amazima ekisooka Yesu kye yabategeeza abayigirizwa bwe yatandika okubikkula okubonaabona kw’omusalaba kye kyali kino: nti abantu balina okuwangula mu ngeri yennyini nga bwe yabawa eky’okulabirako eky’okuwangula. Abantu balina okubamba omubiri ku musalaba awamu n’ebirowoozo byagwo n’okwegomba kwagwo. Bwe kino kikolebwa banaatuuzibwa mu bifo eby’omu ggulu.

Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 2:5, 6.

Ne bwe twali bafu mu byonoono, yatufuula balamu wamu ne Kristo, (nga lwa kisa mwe muwonyezeddwa;) Era n’atusitula wamu, n’atutuula wamu mu bifo eby’omu ggulu mu Kristo Yesu. Ab’efeso 2:5, 6.

After presenting the truth of the crucifixion, in terms of personal responsibility, The Lion of the tribe of Judah added another truth which addresses the last days.

Oluvannyuma lw'okuwaayo amazima agakwata ku kubambibwa ku musaalaba, mu nsonga z'obuvunaanyizibwa bwa buli omu, Empologoma ey'ekika kya Yuda yongerako ekirala eky'amazima ekikwata ku nnaku ez'oluvannyuma.

For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom. Matthew 16:26–28.

Kubanga kiki omuntu ky'aganyulwa, bw'afuna ensi yonna n'afiirwa emmeeme ye? Oba omuntu anaawa ki okununula emmeeme ye? Kubanga Omwana w'omuntu ajja mu kitiibwa kya Kitaawe n'abamalayika be; era olwo anasasula buli muntu ng'emirimu gye bwe giri. Mazima mbagamba mmwe nti, waliwo abamu abali wano abayimiridde abatagenda kulaba kufa okutuusa lwe balaba Omwana w'omuntu ng'ajja mu bwakabaka bwe. Matayo 16:26-28.

When the message of the Midnight Cry is unsealed by the Lion of the tribe of Judah in the concluding period of the sealing of the one hundred and forty-four thousand there would be some who did not die. He then addressed specifically the one hundred and forty-four thousand, His last-day people who do not taste of death. Therefore, six days after His visit to Caesarea Philippi the Lion of the tribe of Judah unsealed a truth that was to strengthen His disciples for the coming crisis of the cross, but it more importantly spoke to the soon coming Sunday law.

Mu kiseera we Empologoma ey’ekika kya Yuda esumululira obubaka bw’Okukaaba ku ttumbi ly’ekiro mu bbanga ery’okukomekkereza okuteekebwaako akabonero kw’emitwalo kkumi nnya n’enkumi nnya, walibaawo abamu abataffa. Oluvannyuma n’ayogera ddala ku emitwalo kkumi nnya n’enkumi nnya, abantu be abe’naku ez’oluvannyuma abatali kulaba kufa. Noolwekyo, ennaku mukaaga oluvannyuma lw’okukyalira e Kayisariya Firipo, Empologoma ey’ekika kya Yuda n’asumulula amazima agaali okugenda okunyweza abayigirizwa be olw’ekiyongobero eky’omusalaba ekyali kigenda okujja, naye okusingira ddala gaayogera ku tteeka lya Sande erikyajja mu bwangu.

And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart, And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light. And, behold, there appeared unto them Moses and Elias talking with him. Then answered Peter, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias. While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him. And when the disciples heard it, they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid. And when they had lifted up their eyes, they saw no man, save Jesus only. And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead. And his disciples asked him, saying, Why then say the scribes that Elias must first come? And Jesus answered and said unto them, Elias truly shall first come, and restore all things. But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them. Then the disciples understood that he spake unto them of John the Baptist. Matthew 17:1–13.

Awo nga wayiseewo ennaku mukaaga, Yesu n’atwala Peetero, Yakobo, ne Yokaana muganda we, n’abalinnyisa ku lusozi oluwanvu nga bali bokka. N’akyusibwa endabika mu maaso gaabwe; obuso bwe ne bwaka ng’enjuba, n’engoye ze ne ziba njeru ng’ekitangaala. Era, laba, Musa ne Eriya ne babalabikira nga boogera naye. Awo Peetero n’addamu n’agamba Yesu nti, Mukama, kirungi ffe wano okubeera; bw’oyagala, tukole wano weema ssatu: emu eri ggwe, emu eri Musa, n’emu eri Eriya. Bwe yali akyayogera, laba, ekire ekimanyangavu ne kibasiikiriza; era, laba, eddoboozi ne liva mu kire nga ligamba nti, Ono ye Mwana wange omwagalwa, gwe nsanyukiramu; mumuwulirenga. Abayigirizwa bwe baakiwulira ne bagwa ku buso, ne batya nnyo. Yesu n’ajja n’abakomaako, n’agamba nti, Muyimuke, temutya. Bwe baayimusa amaaso gaabwe, tebaalaba muntu n’omu wabula Yesu yekka. Bwe baali bava ku lusozi, Yesu n’abakuutira ng’agamba nti, Temugamba muntu kye mwalabye okutuusa Omwana w’omuntu lw’alizukira mu bafu. Abayigirizwa ne bamubuuza nti, Kale lwaki abawandiisi bagamba nti Eriya alina okusooka okujja? Yesu n’addamu n’abagamba nti, Mazima, Eriya asooka okujja era alizzaawo byonna. Naye mbagamba nti, Eriya amaze okujja, so tebaamumanyi, naye ne bamukolako byonna bye baayagala; era mu ngeri y’emu n’Omwana w’omuntu alibona mu mikono gyabwe. Awo abayigirizwa ne bategeera nti yabagambanga ku Yokaana Omubatiza. Matayo 17:1-13.

In the passage the Lion of the tribe of Judah is unsealing the truths that seal the one hundred and forty-four thousand just before the close of probation, for the “time is at hand.” He first identified the suffering of the cross, and represented the experience as the defining difference between one class who would refuse to exercise their will in crucifying the flesh, and a class who would follow Christ’s example. Then He presented to them that they were representing the last generation of earth’s history, when there would be people who lived from the time of the unsealing that took place on September 11, 2001, until His return.

Mu kitundu kino, Empologoma ey’ekika kya Yuda eri mu kubikkula amazima agateeka akabonero ku 144,000 nga tekunnaggwawo kw’ekiseera ky’ekisa, kubanga ‘ekiseera kiri kumpi.’ Asookera ddala yalambika obubonaabona bw’omusalaba, era n’alaga nti obumanyirivu obwo kye kyandibadde ekyawukanya ddala wakati w’ekibiina ekimu ekiriba kigaana okukozesa okwagala kwakyo mu kubamba omubiri ku musalaba, n’ekibiina ekirala ekiriba kigoberera ekyokulabirako kya Kristo. Oluvannyuma n’abategeeza nti baali bayimiririra ekika eky’enkomerero mu byafaayo by’ensi, nga waliwo abantu abalisigala balamu okuva ku kiseera eky’okubikkulwawo okwabaddewo ku Septemba 11, 2001 okutuusa ku kudzoka kwe.

Then He presented a vision of His glorified being, and with Him were Moses and Elijah. The sealing message that is unsealed is the Revelation of Jesus Christ, that is associated with Moses and Elijah, and that message began to be unsealed in July 2023, when the two witnesses of Revelation chapter eleven, who are Moses and Elijah, were established, line upon line, as the symbols that represented the sealing of the one hundred and forty-four thousand. When the three disciples saw the vision and heard God’s voice, “they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid.”

Awo n’abalaga ekyolesebwa ky’omubiri gwe ogutukuziddwa, era wamu naye baali Musa ne Eriya. Obubaka bw’akabonero obwagguddwawo bwe Okubikkulirwa kwa Yesu Kristo, obukwatagana ne Musa ne Eriya, era obwo bwatandika okuggulwawo mu Julaayi 2023, mu kiseera we baateekebwawo abajulizi babiri ab’omu Okubikkulirwa essuula kkumi n’emu—abatali balala wabula Musa ne Eriya—olunyiriri ku linyiriri, nga ebifaananyi ebyakiikirira okuteekebwako akabonero kw’abantu 144,000. Awo abayigirizwa basatu bwe baalaba ekyolesebwa ne bawulira eddoboozi lya Katonda, ne bagwa amaaso gaabwe wansi, ne batya nnyo. Ate Yesu n’ajja n’abakwata, n’abagamba nti, Muyimuke, temutya.

The vision which the three disciples saw, represents a vision of Christ’s glory in the last days, and it is therefore the same vision which Daniel saw in chapter ten.

Okwolesebwa abayigirizwa abasatu kwe baalaba, kuyimiririra okwolesebwa olw’ekitiibwa kya Kristo mu nnaku ez’enkomerero, era n’olwekyo kye kimu n’okwolesebwa Daniyeri yalaba mu mutwe ogw’ekkumi.

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. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. Daniel 10:7–12.

Era nze Danyeri nzekka nnalaba ekyolesebwa; kubanga abasajja abaali nange tebaalaba ekyolesebwa; naye entiisa ennene yabagwira, ne badduka ne beekweka. Kyennava nsigala nzekka, ne ndaba ekyolesebwa kino ekinene; so tewasigalamu maanyi mu nze: kubanga obulungi bwange bwakyuka mu nze ne bubeera obunafu, ne nsigalirako nga sirina maanyi. Naye ne mpulira eddoboozi ly’ebigambo bye; era bwe nnawulidde eddoboozi ly’ebigambo bye, ne ngwa mu tulo tungi, obuso bwange nga buli wansi ku ttaka. Era, laba, omukono ne gunkwatako, ne guntikka n’anteeka ku viivu byange ne ku mikono gyange. N’aŋŋamba nti, Ai Danyeri, musajja ayagibw nnyo, tegeera ebigambo bye njogera gy’oli, oyime ddala; kubanga eri ggwe kaakano nasindikibwa. Awo bwe yamaliriza ekigambo kino gye ndi, ne nnyimirira nga nkankana. Awo n’aŋŋamba nti, Totya, Danyeri: kubanga okuva ku lunaku olwasooka lwe wasalawo mu mutima gwo okutegeera, era n’okwewombeeka mu maaso ga Katonda wo, ebigambo byo byawulirwa, era nze nzize olw’ebigambo byo. Danyeri 10:7-12.

The vision of the transfiguration in Matthew chapter seventeen, is the looking-glass vision of Daniel chapter ten, that takes place when the dead dry bones of Ezekiel are resurrected. The vision, and the associated message, manifests two classes of worshippers, one in the Exeter tent, and the other in the Watertown tent, which is Jeremiah’s assembly of mockers, and John’s synagogue of Satan. As with the effects of the vision in Daniel’s testimony, so too “when the disciples heard it, they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid.” The vision was audible and visual in both cases, and it produced fear, in both examples. A “touch” was required to strengthen in both testimonies.

Ekyolesebwa eky'okukyusibwa ekiri mu Matayo essuula ey'ekkumi n'omusanvu, kye ky'ekyolesebwa ky'endabirwamu ekya Danyeri essuula ey'ekkumi, ekibaawo nga amagumba amakalu ga Ezeekyeri g'azuukizibwa. Ekyolesebwa, n'obubaka obukigattako, biraga ebika bibiri by'abasinza: ekimu mu weema eya Exeter, n'ekirala mu weema eya Watertown, ebyo nga bye Yeremiya bw'ayita olukuŋaaniro lw'abasekerera, era Yokaana bw'ayita "ekkuŋaaniro lya Sitaani." Nga bwe kiri n'ebiva mu kyolesebwa mu bujulizi bwa Danyeri, na wano "abayigirizwa bwe baakiwulira, ne bagwa amaaso wansi, ne batya nnyo. Era Yesu n'ajja n'abakwatako, n'agamba nti, Muyimuke, temutya." Ekyolesebwa kyawulika era ne kirabika mu mbeera zombi, era ne kireeta okutya mu byokulabirako byombi. "Okukwatako" kwetaagibwa okunyweza mu bujulizi bwombi.

The vision of the transfiguration was evidence, among other things that the Word of God never fails, for in chapter sixteen of Matthew, in the final verse, Jesus had stated that “There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.” The transfiguration was an illustration of the coming of “the Son of man” in His kingdom.”

Ekyolesebwa eky’okukyusibwa kyali obukakafu, nga mu bintu ebirala, nti Ekigambo kya Katonda tekilema; kubanga mu essuula ey’ekkumi n’omukaaga eya Matayo, mu lunyiriri olw’enkomerero, Yesu yagamba nti, “Waliwo abamu abayimiridde wano abataliraba kufa okutuusa lwe baliraba Omwana w’omuntu ng’ajja mu bwakabaka bwe.” Okukyusibwa kwali eky’okulabirako eky’okujja kwa ‘Omwana w’omuntu’ mu bwakabaka bwe.

“Moses upon the mount of transfiguration was a witness to Christ’s victory over sin and death. He represented those who shall come forth from the grave at the resurrection of the just. Elijah, who had been translated to heaven without seeing death, represented those who will be living upon the earth at Christ’s second coming, and who will be ‘changed, in a moment, in the twinkling of an eye, at the last trump;’ when ‘this mortal must put on immortality,’ and ‘this corruptible must put on incorruption.’ 1 Corinthians 15:51–53. Jesus was clothed with the light of heaven, as He will appear when He shall come ‘the second time without sin unto salvation.’ For He will come ‘in the glory of His Father with the holy angels.’ Hebrews 9:28; Mark 8:38. The Saviour’s promise to the disciples was now fulfilled. Upon the mount the future kingdom of glory was represented in miniature,—Christ the King, Moses a representative of the risen saints, and Elijah of the translated ones.” The Desire of Ages, 421.

Musa ku lusozi lw’Okukyusibwa yali omujulirwa w’obuwanguzi bwa Kristo ku kyonoona n’okufa. Yakiikirira abo abaalivayo mu ntaana mu kuzuukira kw’abatuukirivu. Eriyya, eyatwalibwa mu ggulu nga tanalaba kufa, yakiikirira abo abaaliba bakyali balamu ku nsi ku kujja kwa Kristo okw’okubiri, era abaalikyusibwa, mu kaseera akamu, mu kukunya kw’eriiso, ku kifuuwa ekisembayo; bwe ‘omubiri guno ogufa gulambalirwe obutafa,’ era ‘omubiri guno ogubolayo gulambalirwe obutabola.’ 1 Corinthians 15:51-53. Yesu yali ayambadde omusana ogw’eggulu, nga bw’alirabika bw’alijja ‘oluvannyuma olw’okubiri atali na kibi, olw’obulokozi.’ Kubanga alijja ‘mu kitiibwa kya Kitaawe n’abamalayika abatukuvu.’ Hebrews 9:28; Mark 8:38. Ekyasuubizo ky’Omulokozi eri abayigirizwa kyatuukiriziddwa kakano. Ku lusozi, obwakabaka obw’ekitiibwa obw’omumaaso bwalabisibwa mu kifaananyi ekitono,-Kristo Kabaka, Musa omukiikirira abatukuvu abaazuukidde, n’Eriyya omukiikirira abo abatwalibwa mu ggulu nga tebafa.” The Desire of Ages, 421.

The sealing truth includes an identification that the one hundred and forty-four thousand are those represented in Revelation chapter seven, who do not die, and are represented by Elijah, and that the great multitude in Revelation chapter seven, are those represented by Moses, that do die. The one group is called at the first voice of Revelation chapter eighteen, and the other group is called at the second voice of Revelation chapter eighteen.

Amazima ag’akasinyizo galimu okulambulula nti emitwalo kkumi na bina n’enkumi nnya be abo abakikirirwa mu Okubikkulirwa kwa Yokaana essuula musanvu; bbo tebafa era bakikirirwa Eriya; era nti ekibiina ekinene ennyo mu Okubikkulirwa kwa Yokaana essuula musanvu be abo abakikirirwa Musa, abafa. Ekibiina ekimu kiyitibwa ku ddoboozi erisooka ery’Okubikkulirwa kwa Yokaana essuula kkumi na munaana, ate ekibiina ekirala kiyitibwa ku ddoboozi ery’okubiri ery’Okubikkulirwa kwa Yokaana essuula kkumi na munaana.

After the touch, Jesus gave further instruction to the disciples when He said, “Tell the vision to no man, until the Son of man be risen again from the dead.” The vision of the transfiguration, which is the vision of the looking-glass, and the vision of Isaiah in chapter six, and Paul’s vision while in the third heaven, and Ezekiel’s vision of the wheels within the wheels was sealed up by the Lion of the tribe of Judah, until after the resurrection of Christ.

Oluvannyuma lw’okubakwatako, Yesu yawa abayigirizwa obulagirizi obulala bwe yagamba nti, "Temubulirako muntu yenna ku kyolesebwa kino, okutuusa Omwana w’Omuntu lw’alizuukira nate okuva mu bafu." Ekyolesebwa eky’okukyusibwa, ekirabika ng’eky’essogolero, n’ekyolesebwa kya Isaaya mu mutwe ogw’omukaaga, n’ekyolesebwa kya Pawulo nga ali mu ggulu erya ssatu, era n’ekyolesebwa kya Ezeekyeri eky’ebiziga mu biziga, byonna byasirikibwa Empologoma eyava mu kika kya Yuda okutuusa oluvannyuma lw’okuzuukira kwa Kristo.

The resurrection of Christ represents the resurrection of the two witnesses that were with Christ in that very vision, and they were to be resurrected in July of 2023. At that point the sealing message would be unsealed to the two witnesses of Revelation eleven and the two groups of faithful, and it would be placed in the context of the looking-glass vision of Christ’s glory at the end of the world.

Okuzuukira kwa Kristo kuyimirira okuzuukira kw’abajulizi ababiri abaali ne Kristo mu kyolesebwa ekyo kyennyini, era baali bagenda okuzuukizibwa mu Jjulayi 2023. Mu kiseera ekyo obubaka bw’okussaako ekiyindo bwandiguddwawo eri abajulizi ababiri b’Okubikkulirwa ekkumi n’emu n’ebibinja ebibiri by’abeesigwa, era bwanditeekeddwa mu mbeera y’ekyolesebwa ng’omu kirabirwamu eky’ekitiibwa kya Kristo ku nkomerero y’ensi.

The sealing message will also be placed within the context of the first three verses of Revelation chapter one, where the chain of communication, that represents the combination of divinity with humanity is set forth in the step-by-step process of how the sealing message is presented to those who are candidates to be among the one hundred and forty-four thousand.

Obubaka bw’akabonero bujja okuteekebwa mu nteekateeka y’eminnyiriri esatu egyasooka egy’omutwe ogusooka ogw’Okubikkulirwa, awali enkette y’okuwereza obubaka, eriraga okugattika kwa obwa Katonda n’obuntu, nga eteekeddwawo mu ngeri ey’ekitundu ku kitundu ey’okulaga engeri obubaka bw’akabonero bwe buweerezebwa eri abo abeesuubirwa okuba mu bamu ku 144,000.

The step-by-step process was from the Father, to the Son, to the angel Gabriel, to John, to the churches. From the divine Father, to the divine and human Son, to an unfallen creature (Gabriel), to a fallen creature (John) to the churches which are in Asia (the world.) The five steps are specifically identified at the very first mention of the Revelation of Jesus Christ, and to deny any step is to deny them all.

Entambula mu mitendera yali okuva eri Kitaffe, eri Omwana, eri malayika Gabulieri, eri Yokaana, eri amakkanisa. Okuva eri Kitaffe ow’obwakatonda, eri Omwana ow’obwakatonda era ow’obuntu, eri ekiramu eky’ataagwa mu kibi (Gabulieri), eri ekiramu ekyagwa mu kibi (Yokaana), eri amakkanisa agali mu Asiya (ensi). Emitendera etaano gino gitegeezebwa bulambulukufu mu bigambo ebyasooka eby’Okubikkulirwa kwa Yesu Kristo, era okugaana ekimu ku mitendera gino kibeera okugaana gyo gyonna.

In agreement with that revelation the disciples then asked Jesus “Why then say the scribes that Elias must first come? And Jesus answered and said unto them, Elias truly shall first come, and restore all things. But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them. Then the disciples understood that he spake unto them of John the Baptist.”

Awo olw'okubikkulirwa okwo, abayigirizwa ne babuuza Yesu nti, "Kale lwaki abawandiisi bagamba nti Eriya alina okusooka okujja?" Yesu n'abaddamu n'abagamba nti, "Mazima Eriya alisooka okujja, era alizza ebintu byonna mu mbeera yaabyo. Naye mbagamba nti Eriya amaze okujja, naye tebaamumanya, ne bamukolera byonna bye baayagala. Era bwe batyo n'Omwana w'omuntu alibonaabona mu mikono gyabwe." Awo abayigirizwa ne bategeera nti yali abayogerera ku Yokaana Omubatiza.

The prophetic role of John the Baptist and John the Revelator is an element of the sealing message, and those in the Watertown tent who chose to disregard the message of Samuel Snow, represent those who are unwilling to acknowledge that the Lord selects the men He chooses to select. The voice that was selected in 1989, who first published its message two hundred and twenty years after 1776, in 1996, who was the watchman who identified that the third Woe had arrived on September 11, 2001, who presented the sinful message of July 18, 2020, is part of the sealing message, and his role is represented by John the Baptist.

Omulimu gw’obunnabbi ogwa Yokaana Omubatiza n’ogwa Yokaana Omubikkulizi gwe kitundu ku bubaka obw’ekisiba, era abo abali mu weema e Watertown abaasalawo okusuula ku bbali obubaka bwa Samuel Snow, bakiikirira abo abatayagala kukkiriza nti Mukama ye ye alonda abantu b’asiima okulonda. Eddoboozi eryalondedwa mu 1989, eryasooka okutangaza obubaka bwaalyo emyaka 220 oluvannyuma lwa 1776, mu 1996, eryaali omukuumi eyalaga nti ekibonoobono eky’okusatu kyatuuse nga Septemba 11, 2001, era eyawanjagira obubaka obw’ekibi obw’e Julayi 18, 2020, liri mu bubaka obw’ekisiba, era omulimu gwalyo gukiikirirwa Yokaana Omubatiza.

We shall continue this study in the next article.

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

“I saw a company who stood well-guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels’ messages. Said my accompanying angel, ‘Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.’ I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it.

Nalaba ekibiina nga kikuumiddwa bulungi era kiyimiridde n’obunywevu, nga tebaawagira n’akatono abo abagezaako okutabangula okukkiriza okwateekebwawo mu kibiina. Katonda yabatunuulira n’okubasiima. Nnalagibwa emitendera esatu—obubaka bwa malayika ow’okusooka, ow’okubiri, n’ow’okusatu. Omalayika eyantambuliranga nange n’agamba nti, ‘Obulabe eri oyo anaggyamu akabuye oba n’okukankanya epini ku bubaka buno. Okutegeera okutuufu ku bubaka buno kwa mugaso ogw’obulamu ennyo. Ebyenkomerero by’emmeeme bisinziira ku ngeri gye bikkirizibwa.’ Naddiziddwaako okuyitibwa mu bubaka buno, ne ndaba engeri abantu ba Katonda gye baafunira obumanyirivu bwabwe nga babugulidde omuwendo omukulu. Baabufunira mu kubonaabona kungi n’entalo ez’amaanyi ennyo. Katonda yabatambuliza ku mutendera ku mulala, okutuusa lwe yabateeka ku mpalatifoomu ennywevu, eritakyusika. Nalaba abantu ku muntu ku muntu nga basemberera empalatifoomu ne bakebera omusingi. Abamu ne basanyuka ne bayimiriraako amangwago. Abalala ne batandika okunenyeza omusingi. Baayagala gutererezebwe, nga bwe baateesa nti bwe kityo empalatifoomu ejja kuba entuukirivu okusinga, n’abantu babeera basanyufu okusinga. Abamu ne bavayo ku mpalatifoomu okugikebera, ne bategeeza nti yateekebwawo bubi. Naye nnalaba nti abasinga obungi baayimirira ku mpalatifoomu nga banywevu, ne bawabula abo abaabadde bavuddemu okulekera awo okwemulugunya; kubanga Katonda ye Muzimbi Omukulu, era baali balwana naye. Ne bajjukira emirimu egy’ekyewuunyo gya Katonda egyabaleeta ku mpalatifoomu ennywevu, era nga bonna wamu ne bayimusa amaaso gaabwe eri eggulu, ne mu ddoboozi ddene batendereza Katonda. Kino kyakosa abamu ku abo abaali bemulugunya ne bava ku mpalatifoomu, ne baddayo, nga balina amaaso ag’obuwombeefu, ne bayimiriraako nate.

“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.

Naalagirwa okulengera emabega eri okulangirirwa kw’okuja okusooka kwa Kristo. Yokaana yatummibwa mu Mwoyo n’amaanyi ga Eriya okuteekateeka ekkubo lya Yesu. Abo abagaana obujulirwa bwa Yokaana tebaaganyulwa mu njigiriza za Yesu. Okulwanyisa kwabwe obubaka obw’alagula okujja kwe kwabassa mu kifo we baatayinza mangu okwaniriza obukakafu obusukkiridde obulaga nti Ye Masiya. Setaani yalobera abo abagaana obubaka bwa Yokaana okweyongerayo ne bagaana Kristo era ne bamusala ku musaalaba. Mu kukola bwe batyo ne beeteeka mu kifo we baatayinza kufuna omukisa ku lunaku lwa Pentekosite, ogwandibayigirizza ekkubo ery’ingira mu Weema entukuvu ey’omu ggulu. Okukyuluguka kw’ekitimba kya yeekaalu kwalaga nti ssaddaaka n’ennono z’Abayudaaya tebyakyakkirizibwa. Ssaddaaka Enkulu yaweereddwa era ne yeekkirizibwa, era Omwoyo Omutukuvu eyakka ku lunaku lwa Pentekosite yatwala ebirowoozo by’abayigirizwa okuva mu Weema entukuvu ey’ensi okugenda mu ya waggulu, mwe Yesu yayingira n’Omusaayi gwe, okuyiwa ku bayigirizwa be ebiganyulo by’okununulibwa kwe. Naye Abayudaaya baasigalira mu kizikiza ekinene ddala. Baafiirwa omusana gwonna gwe bandibadde balina ku ntegeka y’obulokozi, era ne beeyongera okwesiga ssaddaaka zaabwe n’ebiweebwayo byabwe ebitaliiko kye bigasa. Weema entukuvu ey’omu ggulu yazze mu kifo kya ey’ensi, naye tebaalina bumanyi ku ky’okukyuka kino. Noolwekyo tebaasobola kuganyulwa mu kuwolereza kwa Kristo mu Kifo Ekitukuvu.

“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. 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. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare. Some he deceives in one way, and some in another. He has different delusions prepared to affect different minds. Some look with horror upon one deception, while they readily receive another. Satan deceives some with Spiritualism. He also comes as an angel of light and spreads his influence over the land by means of false reformations. The churches are elated, and consider that God is working marvelously for them, when it is the work of another spirit. The excitement will die away and leave the world and the church in a worse condition than before.

Abangi batunuulira n’entiisa engeri Abayudaaya gye baamugaana ne bamubamba Kristo; era bwe basoma ebyafaayo eby’okunyoomerwa kwe n’okukosebwa kw’ensonyi, balowooza nti bamwagala, era nti tebandimugaanye nga Peetero bwe yamugaana, wadde okumubamba ku musaalaba nga Abayudaaya bwe baamukola. Naye Katonda asoma emitima gy’abantu bonna, aleese mu kugezebwa okwagala kwa Yesu kwe baategeeza nti balina. Eggulu lyonna lyalondoola n’obwegendereza obusukkulumye engeri obubaka bw’omulayika ogwasooka gye bwakkirizibwa. Naye bangi abaayogeranga nti baagala Yesu, era abaayazikangako amaziga bwe baasomanga ebyafaayo by’omusaalaba, baanyooma Enjiri ennungi ey’okudda kwe. Mu kifo ky’okukkiriza obubaka n’essanyu, baagamba nti kyali eky’okulimbalimba. Baakyawa abo abaayagalanga okulabika kwe ne babaggalira bweru mu makanisa. Abo abaagaana obubaka obwasooka tebaayinza kuganyulwa mu obw’okubiri; era tebaaganyulwa na mu kukaaba okw’ettumbi ly’ekiro, okwabadde okubategekera okuyingira wamu ne Yesu mu kukkiriza mu Watukuvu Ennyo mu yeekaalu ey’eggulu. Era olw’okugaana obubaka ebyo ebibiri ebyasooka, bazikiza nnyo okutegeera kwabwe okutuusa ne batabalaba musana gwonna mu bubaka bw’omulayika ogw’okusatu, obulaga ekkubo eriyingira mu Watukuvu Ennyo. Nnalaba nti nga Abayudaaya bwe baabamba Yesu, ate ne makanisa ag’omu linnya kyokka gaabambye obubaka buno; era ky’ova olaba nga tebalina kumanya ku kkubo eriyingira mu Watukuvu Ennyo, so tebayinza kuganyulwa mu kusabirirwa kwa Yesu eyo. Ng’Abayudaaya abaawaayo ssaddaaka zaabwe ezitaliiko mugaso, nabo bawaayo okusaba kwabwe okutaliiko mugaso eri ekisenge Yesu kye yavaako; era Setaani, nga asanyuse olw’obulimba obwo, yeeyisa ng’omuntu ow’eddiini, era akulembera emyoyo gy’abo abeeyita Abakristaayo gy’egenda gy’ali, ng’akola mu maanyi ge, n’obubonero bwe n’ebyewuunyisa eby’obulimba, okubanyweza mu mutego gwe. Bamu abalamuza mu ngeri emu, n’abalala mu ndala. Alina eby’okulimbalimba eby’enjawulo ebyategekeddwa okukwata ku myoyo egy’enjawulo. Abamu balaba n’entiisa ku bulimba obumu, ate ne bakkiriza mangu obulala. Setaani alimba abamu n’Obw’emizimu. Ajjanga era ng’omulayika ow’omusana, n’asaasaanya obuyinza bwe mu nsi ng’ayita mu envunukula ez’obulimba. Amakanisa gasanyuka ne gakkakkanya, ne galowooza nti Katonda abakolera ebyewuunyisa, songa kikolebwa omwoyo omulala. Ettengo eryo lijja kusirikirira ne lisigaza ensi n’ekkanisa mu mbeera embi okusinga edda.

“I saw that God has honest children among the nominal Adventists and the fallen churches, and before the plagues shall be poured out, ministers and people will be called out from these churches and will gladly receive the truth. Satan knows this; and before the loud cry of the third angel is given, he raises an excitement in these religious bodies, that those who have rejected the truth may think that God is with them. He hopes to deceive the honest and lead them to think that God is still working for the churches. But the light will shine, and all who are honest will leave the fallen churches, and take their stand with the remnant.” Early Writings, 258–261.

"Nalaba nti Katonda alina abaana abatuufu mu Abadiventisiti ab’erinnya lyokka ne mu makanisa agagudde, era nga ebikolimo tebinnafukibwa, abasumba n’abantu baliyitibwa okuva mu makanisa gino era baligyaniriza n’essanyu amazima. Sitaani akimanyi; era nga tekinnaba kuweebwa eddoboozi ddene erya malaika ow’okusatu, aleeta akanyeganyi mu bibiina by’eddiini bino, abo abagaanye amazima balyoke balowooze nti Katonda ali nabo. Asuubira okulimba abatuufu n’abaleete balowooze nti Katonda akyakolera amakanisa. Naye omusana gulimurika, era bonna abatuufu baliva mu makanisa agagudde, ne bayimirira ku ludda lw’abasigalawo." Early Writings, 258-261.