The hidden history of verse forty contains the line of six presidents from the time of the end in 1989, unto 2020, when Biden, the seventh president, stole the presidency. 2020 marks the beginning of a hidden history, from that point unto “Alexander the Great”, representing when the seventh kingdom of Bible prophecy is set up at the soon coming Sunday law. Those ten kings immediately agree to give their seventh kingdom to the eighth kingdom, that is of the seven—the papal power. That hidden history begins with the seventh president and ends with the seventh kingdom.
Ebyafaayo ebikwekeddwa eby’ekisoko ekya amakumi ana birimu olunyiriri lwa ba Pulezidenti mukaaga okuva ku kiseera ky’enkomerero mu 1989 okutuuka mu 2020, nga Biden, Pulezidenti omusanvu, yanyaga obwapulezidenti. Omwaka wa 2020 gulaga ntandikwa y’ebyafaayo ebikwekeddwa, okuva eyo okutuuka eri “Aleksanda Omukulu”, ekiraga ekiseera lwe butekebwawo obwakabaka obusanvu mu bunnabbi bwa Bayibuli ku tteeka lya Ssande erijja mu bwangu. Bakabaka abo kkumi amangu ddala bakkiriziganya okuwa obwakabaka bwabwe obusanvu eri obwakabaka obw’omunaana, obuva mu musanvu—obuyinza bwa Papa. Ebyafaayo ebyo ebikwekeddwa bitandikira ku Pulezidenti omusanvu ne bimalira ku bwakabaka obusanvu.
When history identifies that between Xerxes, representing the rich king who stirs up Grecia, unto Alexander the Great, that there were eight Persian kings, we find that the hidden history between the end of verse two and verse three represents the image of the beast testing time by the number eight. The image of the beast in the United States is fully in place when the Sunday law is enforced, and at that point the seventh and then eighth kingdoms arrive. The eight Persian kings end at Alexander the Great, so the number eight marks the image of the beast testing time that concludes at the Sunday law.
Bwe byafaayo bwe bitulagira nti wakati wa Xerxes, akiikirira kabaka omugagga ayawuubya Bugiriki, okutuuka eri Aleksanda Omukulu, waaliwo bakabaka b’Abaperusi munaana, tusanga nti ebyafaayo ebikwekeddwa wakati w’enkomerero y’olunyiriri olw’okubiri n’olw’okusatu biraga ekifaananyi ky’ekisolo mu kiseera ky’okukemebwa nga kibalibwa ku namba munaana. Ekifaananyi ky’ekisolo mu United States kiba kiteekeddwawo ddala lwe liteekebwa mu nkola etteeka lya Sande, era mu kiseera ekyo obwakabaka obw’omusanvu, oluvannyuma obw’omunaana, butuuka. Bakabaka b’Abaperusi munaana baggwa ku Aleksanda Omukulu, n’olwekyo omuwendo omunaana gutekako akabonero ku bbanga ly’okukemebwa ery’ekifaananyi ky’ekisolo eriggwa ku tteeka lya Sande.
Verses ten through fifteen inform us that the image of the beast testing time was the third of three waymarks represented by the history of the Maccabees, and that the third waymark was a period of time beginning in 161 BC and ending in 158 BC. That period followed the first waymark of 167 BC, which identified the beginning of the Maccabean Revolt at Modein, a town whose name means “to protest.” 164 BC followed that protest at Modein, and identified the second dedication of the second temple. 164 BC identifies the second inauguration of Donald Trump as the eighth president since Reagan in 1989, who is of the seven. His inauguration on January 20, 2025 was represented by 164 BC, and the rededication ceremony, which produced the satanic miracle that includes two references to the eight being of the seven.
Ebitundu eby’ekkumi okutuuka ku kkumi n’ettaano bitutegeeza nti ekiseera eky’okugezesa ekifaananyi ky’ensolo kyali akabonero akasatu ku makabonero asatu agalaga ekkubo agaalagirwa mu byafaayo bya ba Makkabeeyi, era nti akabonero akasatu kaali ekiseera ekitandikira mu 161 BC ne kiggwa mu 158 BC. Ekiseera ekyo kyagoberera akabonero akasooka aka 167 BC, akaalambika entandikwa y’Olutalo lwa ba Makkabeeyi e Modein, ekibuga erinnya lyakyo litegeeza “okwekalakaasa.” 164 BC lyagoberera okwekalakaasa okwo e Modein, era ne lilambika okutukuza okw’okubiri kwa Yeekaalu ey’okubiri. 164 BC lilambika okutikkirwa okwa kabiri kwa Donald Trump ng’omukulembeze w’eggwanga ow’omunaana okuva ku Reagan mu 1989, ey’omu musanvu. Okutikkirwa kwe nga January 20, 2025 kwakiikirirwa 164 BC, era omukolo ogw’okuddamu okutukuza ne guzaala ekyamagero ekya Setaani ekirimu okulambika emirundi ebiri nti omunaana wa mu musanvu.
Therefore, the eight Persian kings represent the history of the league of the Jews with Rome from 161 BC unto 158 BC, and in so doing provide a second witness to the image of the beast testing time that follows the inauguration of Trump in 2025. Verse two proceeds to the stolen election in 2020, where it ends until the historical witness of the eight Persian kings is applied, and they find their application after Trump’s second inauguration. Once the eight Persian kings are laid upon the history between verse two and three, there is still a hidden period from Biden’s inauguration unto Trump’s second inauguration.
Noolwekyo, abakabaka b’Abaperusi munaana bayimirira ebyafaayo by’omukago gw’Abayudaya ne Loma okuva mu 161 BC okutuuka mu 158 BC, era bwe batyo bireeta obujulizi obw’okubiri eri ekiseera ky’okugezesa eky’ekifaananyi ky’ensolo ekigoberera okusimikibwa kwa Trump mu bwapulezidenti mu 2025. Olunyiriri olw’okubiri ludda ku kulonda okwabbibwa mu 2020, we luggwaawo okutuusa lwe buteekebwa mu nkola obujulizi bw’ebyafaayo bw’abakabaka b’Abaperusi munaana, era ne bufunira enkozesa oluvannyuma lw’okusimikibwa kwa Trump omulundi ogw’okubiri. Nga abakabaka b’Abaperusi munaana bateekeddwa ku byafaayo eby’omu wakati w’olunyiriri olw’okubiri n’olw’okusatu, wakyaliwo ekiseera ekyekwekeddemu okuva ku kusimikibwa kwa Biden okutuuka ku kusimikibwa kwa Trump omulundi ogw’okubiri.
That hidden history is identified in Revelation chapter eleven, where the beast of atheism slays the two witnesses in 2020. Then after three and a half symbolic days, Michael descends to resurrect the two witnesses. A “resurrected” Trump began his third campaign for president November 15, 2022, and a resurrected “voice in the wilderness” began to call the one hundred and forty-four thousand at the end of July, 2023.
Ebyafaayo ebyo ebisikiddwa bimanyizibwa mu Okubikkulirwa essuula ey’ekkumi n’emu, we ensolo ey’obugaana Katonda ettira abajulizi babiri mu 2020. Oluvannyuma lwa nnaku ssatu n’ekitundu ez’akabonero, Mikaeri akka n’azuukiza abajulizi abo ababiri. "Azuukidde" Trump yatandika kampeyini ye ey’okusatu ey’Obwapulezidenti nga 15 Novemba 2022, era "eddoboozi mu ddungu" erizuukidde ne litaandika okuyita abantu 144,000 ku nkomerero ya Julaayi 2023.
Verses ten, eleven, and twelve of Daniel chapter eleven identify the Ukrainian War which began in 2014, and will end with a Russian victory, followed by the collapse of the current Russian confederacy, as typified by the collapse of the Soviet Union in 1989.
Ennyiriri 10, 11 ne 12 mu Danyeri essuula 11 ziraga olutalo lwa Yukurayini olwatandika mu 2014, era olujja kuggwa n’obuwanguzi bwa Rasha, oluvannyuma ne wabeewo okugwaamu kw’omukago gwa Rasha oguliwo kakati, ng’okulabirako kwe kugwa kwa Soviet Union mu 1989.
Verses thirteen through fifteen identify three lines of prophecy. The line of the healing of the papacy that begins when the whore of Tyre comes out of hiding is typified by verse fourteen, and its historical fulfillment is 200 BC, when pagan Rome came into prophetic history as the robbers of thy people, who exalt themselves, but fall.
Ebitundu okuva ku kkumi na ssatu okutuuka ku kkumi na ttaano biraga emirongo esatu gy’obunnabbi. Olunyiriri olw’okuwona kw’obwa Papa olutandika nga malaya owa Ttuulo avudde mu bwekweka lufaananyizibwa mu kitundu eky’ekkumi n’enna, era okutuukirizibwa kwalwo mu byafaayo kwali mu mwaka gwa 200 BC, mu kiseera Loma ey’obupagani lwe yayingira mu byafaayo eby’obunnabbi ng’ababbi b’abantu bo, abeegulumiza naye bagwa.
In the three verses the prophetic line of apostate Republicanism is represented by the history of Antiochus III, who typifies the role of Trump as the eighth president, that is of the seven. The verses also identify the prophetic line of apostate Protestantism as represented by the history of the Maccabees.
Mu nnyiriri essatu, olunyiriri lw’obunnabbi olw’Oburepulikaani oluvudde ku mazima luyimirizibwa mu byafaayo bya Antiokko ow’okusatu, ey’afaananiriza obuvunaanyizibwa bwa Trump ng’a Pulezidenti ow’omunaana, nga era ava mu abo omusanvu. Ennyiriri ezo era ziraga olunyiriri lw’obunnabbi olw’ObuProtestanti oluvudde ku mazima nga luyimirizibwa mu byafaayo bya Makkabeeyi.
The prophetic line of the true Protestant horn that began as the Philadelphian movement of the Millerites, and that ends as the Philadelphian movement of the one hundred and forty-four thousand, is also to be laid over the hidden history of verse forty. The “Seven Thunders” of Revelation chapter ten is a symbol of both the Philadelphian movement of the Millerites and the one hundred and forty-four thousand. The sealing up of prophecy, and the unsealing of prophecy is accomplished by Christ, and when He does so, He portrays Himself as the Lion of the tribe of Judah. In chapter ten, the angel that Sister White says is “no less a personage than Jesus Christ” “cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices.”
Olunyiriri olw’obunnabbi olw’ennyanga ya BaProtestanti ey’amazima olwatandikira ng’ekibiina kya Firadefiya eky’Abagoberezi ba Miller, era ne luggwa ng’ekibiina kya Firadefiya eky’ab’emitwalo kkumi n’enya n’enkumi nnya, nalwo luteekebwa ku byafaayo ebikwekeddwa eby’olunyiriri amakumi ana. “Ebibwatuka musanvu” eby’Okubikkulirwa essuula kkumi biyimirira ng’akabonero k’ombi, ekibiina kya Firadefiya eky’Abagoberezi ba Miller n’ab’emitwalo kkumi n’enya n’enkumi nnya. Okubikka obunnabbi n’okububikkula kukolebwa Kristo, era bw’akikola yeeyoleka ng’Empologoma ey’ekika kya Yuda. Mu ssuula kkumi, malayika gwe Sister White agamba nti “si muntu mulala wabula Yesu Kristo yennyini” “yayogerera n’eddoboozi ddinene ng’empologoma bw’akaaba: era bwe yamala okuyogera, ebibwatuka musanvu ne byogera amaloboozi gaabyo.”
Christ, as the Lion of the tribe of Judah, placed the “Seven Thunders” into prophetic history around the year 100, and He immediately sealed it up, for “when the seven thunders had uttered their voices,” John “was about to write: and” he “heard a voice from heaven saying,” “seal up those things which the seven thunders uttered, and write them not.”
Kristo, ng’Empologoma ey’ekika kya Yuda, yateeka "Emiddiring’anyi Omusanvu" mu byafaayo eby’obunnabbi mu biseera ebyetooloola omwaka 100, era mu bwangu n’abisigala wammanga, kubanga "bwe emiddiring’anyi omusanvu gyasuuliriza amaloboozi gaagyo," Yokaana "yali nga agenda okuwandiika; era" "n’awulira eddoboozi okuva mu ggulu nga ligamba," "Sigala wammanga ebyo emiddiring’anyi omusanvu bye byasuuliriza, era tobiwandiika."
The hidden history of verse forty is now being unsealed by the Lion of the tribe of Judah, and in that history the line of the true Protestant horn is represented by the “Seven Thunders.” When the voice in the wilderness began to cry out in July 2023, the Lion of the tribe of Judah unsealed another revelation of what the “Seven Thunders” represent.
Ebyafaayo eby’ekyama eby’olunyiriri olw’amakumi ana kati bibikkulwa Empologoma ey’ekika kya Yuda, era mu ebyafaayo ebyo olunyiriri lw’ennyanga ey’Abaprotestanti ey’amazima lukiikirirwa "Ebidduuma Omusanvu." Eddoboozi ery’omu ddungu bwe lyatandika okukaaba mu Julaayi 2023, Empologoma ey’ekika kya Yuda yabikkula okubikkulirwa okulala ku bye "Ebidduuma Omusanvu" byeyimirira.
The “Seven Thunders” represent the history from July 18, 2020, when the movement of the one hundred and forty-four thousand was slain in the streets, unto the soon coming Sunday law. The line of the Seven Thunders identifies “events,” that occur in that history. The first disappointment, is followed by the message of the Midnight Cry, and followed by the Sunday law. When Sister White identified the “Seven Thunders,” either as the history of the first and second angels, or as future events, in both representations she identified that they represent “events”.
“Amakuba g’enkuba musanvu” gakiikirira ebyafaayo okuva nga 18 Julaayi 2020, lwe ekibiina ky’abo 144,000 kyattibwa mu nguudo, okutuuka ku tteeka lya Sande erigenda okutuuka amangu. Olunyiriri lw’Amakuba g’enkuba musanvu lulaga “ebintu” ebibaawo mu byafaayo ebyo. Okuggwaamu essuubi okw’okusooka kugobererwa obubaka bw’Okukaaba mu ttumbi ly’ekiro, era ne bugobererwa tteeka lya Sande. Bwe yategeeza “Amakuba g’enkuba musanvu,” Sister White yabalondoola ng’ebyafaayo bya malayika ow’olubereberye n’ow’okubiri, oba ng’ebintu ebirindiriddwa mu maaso; mu ngeri zombi yalaga nti gakiikirira “ebintu.”
The Midnight Cry message may sound like something that is not an “event”, but in Millerite history the Exeter camp meeting from August 12 to 17, 1844 was an “event”, with several associated details connected with the event. Yet the arrival of the Midnight Cry message at the camp meeting was also a fulfillment of the parable of the ten virgins of Matthew twenty-five. The “event” of the Exeter camp meeting was a fulfillment of the “Seven Thunders,” but the parable of the ten virgins does not address those events, it addresses the “experience” of the virgins,
Obubaka bw’okukaaba okw’omu kiro buyinza okuwulika ng’ekintu ekitali “ekintu ekyatukawo”, naye mu byafaayo by’Abamillerite, olukiiko lw’omu lusiisira e Exeter okuva nga 12 okutuuka nga 17, Agusito 1844 lwali “ekintu ekyatukawo”, nga wabaddeko n’eby’obulambulukufu bingi ebikwatagana n’ekyo ekyatukawo. Kyokka okutuuka kw’obubaka bw’okukaaba okw’omu kiro ku lukiiko lw’omu lusiisira nako kwali okutuukirizibwa kw’olugero lw’abawala ab’obuwala kkumi olwa Matayo 25. “Ekintu ekyatukawo” eky’olukiiko lw’omu lusiisira e Exeter kyali okutuukirizibwa kw’“Obubwatuka bw’enkuba omusanvu,” naye olugero lw’abawala ab’obuwala kkumi terwogerako ku bintu ebyo ebyatukawo, luyogera ku “eby’okuyitamu” by’abawala abo,
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
Olugero lw’abawala ab’obugole kkumi oluli mu Matayo 25 era lulaga ebyo bye bayitamu abantu ba Abadiventisti. The Great Controversy, 393.
Just as the Seven Thunders identify the parallel history of the movement of the first and third angels, so too the parable of the ten virgins also identifies the two parallel histories.
Nga bwe Amatondo omusanvu galaga ebyafaayo ebireranye eby’entambula y’omulayika asooka n’ow’okusatu, naalwo olugero lw’abawala abawulu kkumi lulaga ebyafaayo ebireranye ebibiri.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
Emirundi mingi njjukizibwako engéro ey’abawala ekkumi, nga bataano ku bo baali ab’amagezi, ate bataano baali abasirusiru. Engéro eno emaze okutuukirizibwa era ejja n’okutuukirizibwa ddala ng’ebigambo byayo bwe biri, kubanga erina okukozesebwa okw’enjawulo mu kiseera kino; era, ng’obubaka bwa malaika ow’okusatu, emaze okutuukirizibwa era ejja kwongera okuba amazima ag’ekiseera okutuusa ku nkomerero y’ekiseera. Review and Herald, Agusito 19, 1890.
The symbol of the Seven Thunders represents the “events” of the parallel histories, and the ten virgins represent the “experience” of the wise and foolish virgins in those two parallel histories. The Millerite experience, up until 1856, was the experience of Philadelphia, and the experience of the movement of the one hundred and forty-four thousand was the experience of Laodicea, up until shortly after July, 2023. In both histories wise and foolish virgins will be manifested at the arrival of the Midnight Cry message, for it is then that it will be seen who had the oil of preparation.
Akabonero k’Okukuba kw’Enkuba omusanvu kayimirira “ebyaliwo” mu byafaayo ebyefaanagana, ate abawala ekkumi bayimirira “ebyo bye bayitamu” eby’abawala ab’amagezi n’abasirusiru mu byafaayo ebyo ebibiri ebyefaanagana. Okuyitamu kw’aba Millerite, okutuusa mu mwaka gwa 1856, kwali okuyitamu kwa Philadelphia; ate okuyitamu kw’ekibiina ky’abantu 144,000 kwali okuyitamu kwa Laodicea, okutuusa nga wayiseewo akaseera katono oluvannyuma lwa Julaayi 2023. Mu byafaayo byombi, abawala ab’amagezi n’abasirusiru banaalabikira nga butuuse Obubaka bw’Okukaaba kwa Mpakaludde, kubanga luli we walabikira ani eyalina amafuta g’okutegeka.
“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.
Embeera y'Ekkanisa eyayimiririrwa abawala abasirusiru, era eyogerwako ng'eyitibwa embeera ya Lawodikiya. Review and Herald, August 19, 1890.
Those who refuse to eat the message that is in the hand of Michael the archangel who descended at the end of July, 2023 will remain in the condition of Laodicea, and those who take the little book and eat it will transition into the condition of Philadelphia. The condition of Laodicea represents a people, or person who Christ is outside of, yet seeking entrance, and the condition of Philadelphia is represented as the combination of divinity with humanity. The Seven Thunders identify the “events” of the line of the true Protestant horn that is placed into the hidden history of verse forty, beginning on July 18, 2020 and ending at the Sunday law.
Abagaana okulya obubaka obuli mu mukono gwa Mikaeri, malaika omukulu, eyaserengeta ku nkomerero ya Julaayi 2023, balisigala mu mbeera ya Layodikiya, naye abo abatwala ekitabo ekitono ne bakirya baliyitira mu mbeera ya Firadelfiya. Embeera ya Layodikiya eriikirira abantu oba omuntu Kristo gy'ali ebweru naye ng'anoonya okuyingira, ate embeera ya Firadelfiya eriikirizibwa ng'okwegatta kw'obutonde bwa Katonda n'obuntu bwa muntu. Emidduuma musanvu eraga "ebintu ebibaawo" eby'olunyiriri lw'enyanga y'omuprotesitanti omutuufu, ebyateekeddwamu mu byafaayo ebikwekebwa eby'olunyiriri amakumi ana, nga bitandika nga Julaayi 18, 2020 era nga bikoma ku tteeka lya Ssande.
The parable of the ten virgins identifies the “experience” of those called to be among the one hundred and forty-four thousand during that very same period. The “events” that identify the history of the one hundred and forty-four thousand from July 18, 2020 unto the Sunday law, and the “experience” of the two classes during that history is accompanied by the identification of the work that was and is assigned in those two parallel histories. The work is represented by the angels of Revelation fourteen, and the work of the Millerites was represented by the first and second angels, and the work of the one hundred and forty-four thousand is represented by the third angel.
Olugero lw’Abawala Ekkumi lulaga ‘obumanyirivu’ bw’abo abayitibwa okubeera mu bantu emitwalo kkumi n’ennya n’enkumi nnya mu kiseera kye kennyini ekyo. ‘Ebintu ebyaliwo’ ebiraga ebyafaayo by’abantu emitwalo kkumi n’ennya n’enkumi nnya okuva nga Julaayi 18, 2020 okutuusa ku tteeka lya Sande, n’‘obumanyirivu’ bw’ebika bibiri mu byafaayo ebyo, bigattibwamu n’okulambulula omulimu ogwateekebwako mu biro ebyo—ogwali era oguliwo—mu ebyafaayo ebyombi ebifaanagana. Omulimu guno gulagirwa bamalayika b’Okubikkulirwa 14, era omulimu gw’Abamillerite gwalagirwa omalayika ow’olubereberye n’ow’okubiri, ate omulimu gw’abantu emitwalo kkumi n’ennya n’enkumi nnya gulagirwa omalayika ow’okusatu.
“I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God, and sanctified through the truth, proclaim the three messages in their order.” Life Sketches, 429.
Nnfunye emikisa egy’omuwendo okufuna obumanyirivu. Nnina obumanyirivu mu bubaka bw’abamalayika abasatu—ogusooka, ogw’okubiri, n’ogw’okusatu. Abamalayika balagiddwa nga banyonyi mu bbanga wakati mu ggulu, nga balangirira eri ensi obubaka bw’okulabula, obubaka obukwata butereevu ku bantu abali mu nnaku ez’oluvannyuma mu byafaayo by’ensi eno. Tewali awulira eddoboozi ly’abamalayika abo, kubanga bali akabonero akulaga abantu ba Katonda abakoleragana mu mirembe n’eggye ly’eggulu. Abasajja n’abakazi, abaazibwako omusana olw’Omwoyo wa Katonda, era abatukuzibwa mu mazima, balangirira obubaka obusatu mu nteekateeka yaabwo. Life Sketches, 429.
The work given to God’s last-day people on September 11, 2001, at the beginning of the sealing time, is again given to God’s last-day people at the end of the sealing time, when Michael descended in July of 2023.
Omulimu ogwaweebwa abantu ba Katonda ab’ennaku ez’enkomerero nga ku September 11, 2001, mu ntandikwa y’ekiseera eky’okuteekebwako akabonero, guweereddwawo nate eri abantu ba Katonda ab’ennaku ez’enkomerero ku nkomerero y’ekiseera eky’okuteekebwako akabonero, bwe Mikaeri yakka mu Julaayi 2023.
“John saw ‘Another angel come down from heaven, having great power; and the whole earth was lightened with his glory.’ Revelation 18:1. That work is the voice of the people of God proclaiming a message of warning to the world.” The 1888 Materials, 926.
Yokaana yalaba, ‘Malayika omulala ng’akka okuva mu ggulu, ng’alina amaanyi amanene; n’ensi yonna ne yekaanira olw’ekitiibwa kye.’ Okubikkulirwa 18:1. Omulimu ogwo kye eddoboozi ly’abantu ba Katonda nga balangirira obubaka obulabula eri ensi. The 1888 Materials, 926.
As with the “events” represented by the Seven Thunders, and the “experience” represented by the ten virgins, the work of the three angels represents two parallel histories.
Nga bwe kiri ku "ebintu ebibaddewo" ebyayimirizibwa Enkuba musanvu, era ku "ebyo eby'okuyitamu" ebyayimirizibwa abawala ekkumi, omulimu gwa bamalayika basatu guyimirira ebyafaayo bibiri ebigendera wamu.
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 804.
Katonda awadde obubaka bw’Okubikkulirwa 14 ekifo kyabwo mu mulongo gw’obunnabbi, era omulimu gwabwo tegugenda kuggwaawo okutuusa ku nkomerero y’ebyafaayo by’ensi eno. Obubaka bwa malayika ow’olubereberye n’ow’okubiri bukyali mazima agakwata ku biseera bino, era bulina okutambula wamu ne kino ekigoberera. Malayika ow’okusatu alangirira okulabula kwe n’eddoboozi eddene. ‘Oluvannyuma lw’ebintu bino,’ Yokaana n’agamba nti, ‘Nalaba omulala malayika ng’akka okuva mu ggulu, ng’alina amaanyi amanene; n’ensi ne yaka olw’ekitiibwa kye.’ Mu kuyaka kuno, omusana gw’obubaka obusatu bwonna gugattiddwa wamu. Ebyawandiikibwa bya 1888, 804.
In verses thirteen through fifteen of Daniel eleven the prophetic work of the line of apostate Protestantism (the Maccabees), apostate Republicanism (Antiochus III) and the whore of Tyre (the robbers of thy people) is identified. In that very same history, the prophetic lines of the true Protestant horn of the one hundred and forty-four thousand identifies their work, “experience”, and the “events” that occur among God’s last-day people. The line of the true Protestant horn is represented as the Seven Thunders, which is the only prophecy in the book of Revelation that is identified as being sealed up. Just before probation closes the command comes from the Lion of the tribe of Judah, the One who sealed up the prophecy of the Seven Thunders, to unseal the prophecies of this book.
Mu Danyeri omutwe ogw’ekkumi n’ogumu, emitundu egy’ekkumi n’asatu okutuuka ku kkumi n’ettano, kulagibwa omulimu ogw’obunnabbi ogw’olunyiriri lw’ObuProtestanti obwajeemu (the Maccabees), ObuRipabulika obwajeemu (Antiochus III), n’omalaya w’e Tyre (abanyazi b’abantu bo). Mu mwe mwo gumu ogw’ebyafaayo, olunyiriri olw’obunnabbi olw’ompondo omutuufu ogw’Abaprotestanti ogw’144,000 lulambulula omulimu gwabwe, "ebyo bye bayitamu", n’ "ebintu ebibaawo" ebituuka mu bantu ba Katonda ab’ennaku ez’enkomerero. Olunyiriri olw’ompondo omutuufu ogw’Abaprotestanti luyimirizibwa ng’Emibwatuka Omusanvu, era luno lwe lyokka obunnabbi mu kitabo ky’Okubikkulirwa ekilondeddwa nga kibikkiddwa. Nga katono ddala nga tekinnaggwaawo ekiseera ky’okugezesebwa, ekiragiro kivudde eri Empologoma ey’omu kika kya Yuda, Oyo eyabikka obunnabbi bw’Emibwatuka Omusanvu, okubikkula obunnabbi bw’ekitabo kino.
The unsealing of the Seven Thunders at the end of the sealing time of the one hundred and forty-four thousand, that was prefigured by the unsealing of the Seven Thunders at beginning of the sealing time, is to be applied (line upon line) to that portion of the book of Daniel that relates to the last days, and that portion is the hidden history of verse forty. When that unsealing is fully accomplished, as represented by the opening of the seventh seal, God will pour out the fire of His Holy Spirit upon the one hundred and forty-four thousand, as He did with the disciples at Pentecost. Pentecost aligns with the soon coming Sunday law.
Okubikkulwawo kw’okudduuma kw’enkuba omusanvu mu nkomerero y’ebbanga ery’okuteekako akabonero eri 144,000, okwo kwali kwalagirwa mu kubikkulwawo kw’okudduuma kw’enkuba omusanvu mu ntandikwa y’ebbanga ery’okuteekako akabonero, kugenda okukozesebwa (olunyiriri ku lunyiriri) ku kitundu ky’ekitabo kya Danyeri ekikwata ku nnaku ez’oluvannyuma, era ekyo kitundu kye ebyafaayo ebikwekeddwa eby’olunyiriri lwa amakumi ana. Bwe kumalirizibwa ddala okubikkulwawo okwo, nga bwe kiragibwa mu kuggulawo akabonero ak’omusanvu, Katonda ajja kufukako omuliro gw’Omwoyo we Omutukuvu ku 144,000, nga bwe yakola ku bayigirizwa ku Pentekosite. Pentekosite eguwanagana n’etteeka lya Sande eriri kumpi okujja.
“It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue.
Nnindirira n’okwegomba okunene ekiseera lwe ebyo ebyabaawo ku Lunaku lwa Pentekooti bijja kuddamu okubaawo n’obuyinza obusinga obwaliwo olwo. Yokaana agamba, ‘Nalaba malayika omulala ng’akka okuva mu ggulu, ng’alina amaanyi amanene; n’ensi ne yaka olw’ekitiibwa kye.’ Awo, nga bwe kyali mu kiseera kya Pentekooti, abantu bajja kuwulira amazima nga gabagambirwa, buli muntu mu lulimi lwe.
“God can breathe new life into every soul that sincerely desires to serve Him, and can touch the lips with a live coal from off the altar, and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed, and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement, and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.
Katonda asobola okufuuwa obulamu obuggya mu buli mwoyo ogwagala mu butuufu okumuweereza, era asobola okukoma ku mimwa n’ekkoola eriwaka erivudde ku kyoto, n’abafuula aboogera bulungi mu kumutendereza kwe. Amaloboozi ag’enkumi gunejjuzibwa amaanyi ag’okulangirira amazima ag’ewuniikiriza ag’Ekigambo kya Katonda. Olulimi olusittankana lunaasunulibwa, era abatiitiizi banaanywezebwa okuwa obujulizi obugumu eri amazima. Mukama ayambe abantu be okutukuza yeekaalu y’omwoyo okuva ku buli butali butukuvu, era bakuumenga enkwatagana ey’okusemberera naye ennyo, balyoke babe abeetabamu mu nkuba ey’oluvannyuma bw’eneefukibwa. Review and Herald, Jjulaayi 20, 1886.
The beginning of the sealing time illustrates the end of the sealing time. In the beginning the latter rain was poured out in measure, and at the end it is poured out without measure. The angel that came down on September 11, 2001 is the same angel that descended at the end of July, 2023. The history of Pentecost began at the resurrection of Christ, and the ending of the perfect fulfillment of Pentecost is at the resurrection of the one hundred and forty-four thousand.
Entandikwa y’ekiseera ky’okumakibwa eyolesa enkomerero y’ekiseera ky’okumakibwa. Ku ntandikwa emvula ey’enkomerero yafukibwa mu kipimo, ate ku nkomerero efukibwa nga tewali kipimo. Malayika eyakka ku September 11, 2001 ye malayika gwe yennyini eyakka ku nkomerero ya July, 2023. Ebyafaayo bya Pentekooti byatandika ku kuzuukira kwa Kristo, era enkomerero y’okutuukirizibwa okutuukirivu kwa Pentekooti eri ku kuzuukira kwa 144,000.
“The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.
"Ekikolwa kya Kristo eky'okubafuuyira abayigirizwa be Omwoyo Omutukuvu, era n'okubawa emirembe ye, kyali ng'amatonnya amatono nga tekunnaba kugwa enkuba ennyingi eyali okugwa ku lunaku lwa Pentekooti." Omwoyo ogw'Obunnabbi, voliyumu 3, omuko 243.
Christ breathed upon His disciples after He was resurrected, just after He had ascended to His father. When He descended from meeting His father, He appeared to the disciples and breathed upon them a “few drops” that preceded the “plentiful showers of Pentecost.” The few drops represent the beginning of the sealing time, and the plentiful showers represent the ending. The beginning of the sealing time is repeated at the end, and just as Christ breathed upon His disciples at the beginning of the Pentecostal period, He breathed upon His last-day people at the ending of that period.
Kristo yafuukira abayigirizwa be nga amaze okuzuukira, amangu ddala oluvannyuma lw’okulinnya mu ggulu eri Kitaawe. Bwe yakkira ng’avudde mu ggulu oluvannyuma lw’okusisinkana ne Kitaawe, n’eyoleka eri abayigirizwa n’abafuukira "ebitonyo ebitono" ebyakulembera "enkuba ennyingi eza Pentekooti." Ebitonyo ebitono biyimirira entandikwa y’ekiseera eky’okuteekebwaako akabonero, ate enkuba ennyingi ziyimirira enkomerero yaakyo. Entandikwa y’ekiseera eky’okuteekebwaako akabonero eriddamu ku nkomerero; era nga Kristo bwe yafuukira abayigirizwa be ku ntandikwa y’ekiseera kya Pentekooti, bw’atyo n’ayafuukira abantu be ab’ennaku ez’enkomerero ku nkomerero y’ekiseera ekyo.
“The dry bones need to be breathed upon by the Holy Spirit of God, that they may come into action, as by a resurrection from the dead.” Bible Training School, December 1, 1903.
Amagumba amakalu gateekwa okufuyirwako Omwoyo Omutukuvu wa Katonda, galyoke gayingire mu nkola, ng'okuzuukira okuva mu bafu. Bible Training School, Desemba 1, 1903.
The death of the two witnesses includes the fact that those who proclaimed the false message of Nashville and July 18, 2020, did so as Laodiceans. The resurrection of the dead dry bones represents a transition from the condition of Laodicea, which is a condition of death, unto the condition of Philadelphia, which is life. The breath that produces the resurrection and transition is a prophetic message.
Okufa kw’abajulizi ababiri kuliimu n’ensonga nti abo abaayogerera obubaka ob’obulimba obwa Nashville n’obwa Julaayi 18, 2020, baakikola nga ab’e Lawodikiya. Okuzuukira kw’amagumba agafu n’amakalu kuyimirira okukyusibwa okuva mu mbeera eya Lawodikiya, ey’okufa, okutuuka mu mbeera eya Firadelfiya, ey’obulamu. Omukka oguleeta okuzuukira n’okukyusibwa guli obubaka obw’obunnabbi.
“What power must we have from God that icy hearts, having only a legal religion, should see the better things provided for them—Christ and His righteousness! A life-giving message was needed to give life to the dry bones.” Manuscript Releases, volume 12, 205.
Amaanyi ki ge tuteekwa okufuna okuva eri Katonda, okutuusa emitima egyennyogovu, nga girina ddini ya mateeka yokka, okulaba ebirungi ebibategekeddwa—Kristo n’obutuukirivu bwe! Obubaka obuleeta obulamu bwali bweetaagibwa okuzzaamu obulamu mu magumba amakalu. Manuscript Releases, voliyumu 12, omuko 205.
The period between Christ’s resurrection was broken into two periods, the first being forty days, when He then ascended, followed by ten days in advance of Pentecost. Forty is a symbol of the wilderness, as is three and a half days or twelve hundred and sixty years or days.
Ekiseera wakati w’okuzuukira kwa Kristo kyagabanyizibwa mu bitundu bibiri. Ekyasooka kyali ennaku amakumi ana, oluvannyuma n’alinnya mu ggulu, oluvannyuma lw’ekyo ne wabaawo ennaku kkumi ezikulembera Pentekooti. Ennaku amakumi ana zitegeeza eddungu, era bwe kityo n’ennaku ssatu n’ekitundu oba emyaka 1,260 oba ennaku 1,260.
When Michael descended in July of 2023, the three and a half days of death in the streets ended as Christ began the work of combining His divinity with humanity among the one hundred and forty-four thousand. That work was represented by the ten days in advance of Pentecost, where sin was put away and unity among the brethren was established. Ten represents a testing process, and the testing process ended at Pentecost, which represents the Sunday law.
Mikaeri bwe yakka mu Julaayi 2023, ennaku ssatu n’ekitundu ez’okufa mu nguudo zaggwaawo, Kristo bwe yatandika omulimu ogw’okuggatta obwakatonda bwe n’obuntu mu bantu emitwalo kkumi na nnya n’enkumi nnya. Omulimu ogwo gwayimirirwamu ennaku kkumi ezasooka Pentekooti, we ebyonoono byaggibwawo era obumu mu b’oluganda bwateekebwawo. Ekkumi kiyimirira omutendera gw’okugezesebwa, era omutendera ogw’okugezesebwa gwaggwa ku Pentekooti, ekijimira etteeka lya Sande.
At the very same history in verse forty where eight Persian kings and the history of the league between the Jews and Rome represents the testing process of the image of the beast, the testing process of the virgins is illustrated in the ten days leading to Pentecost. The apostate horns of Protestantism and Republicanism join together in that history to form the image of the beast, while the true Protestant horn joins their humanity with Christ’s divinity, thus forming the image of Christ in a process that separates two classes of worshippers.
Mu mulembe gumu oguli mu olunyiriri amakumi ana, mwe bakabaka munaana ba Buperusi n’ebyafaayo by’omukago wakati w’Abayudaaya ne Ruumi biraga enteekateeka y’okugezesa ekifaananyi ky’ekisolo, enteekateeka y’okugezesa ab’obuwombeefu eragibwa mu nnaku kkumi ezitambulira okutuuka ku Pentekooti. Empondo ezivudde ku mazima ez’ObuPurotesitanti n’ObuRipabulaaka zeegatta wamu mu mulembe ogwo okufuula ekifaananyi ky’ekisolo, ate enpondo ey’amazima ey’ObuPurotesitanti ewagatta obuntu bw’abantu n’ObwaKatonda bwa Kristo, ne bityo n’efula ekifaananyi kya Kristo mu nkola eyawula ebika bibiri by’abasinza.
The historical events represented as Seven Thunders are unsealed in the history represented by verses thirteen to fifteen of Daniel eleven, and together they are aligned with the hidden history of verse forty which concludes at the soon coming Sunday law, where probation for Sabbath-keepers closes.
Ebyakabawo mu byafaayo ebiyimiririzibwa ng’Obubwatuka Omusanvu bikkulibwa mu byafaayo ebyeragibwa mu nnyiriri kkumi na ssatu okutuuka ku kkumi na ttaano ez’omu Danyeri omutwe ogw’ekkumi n’emu, era wamu bituukagana n’ebyafaayo ebyafisse mu kyama eby’olunyiriri amakumi ana, ebiggwa ku tteeka lya Ssande erinaatera okutuuka, we kiggwaawo ekiseera eky’okugezebwa ky’abakuuma Ssabbiiti.
“Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.
"Era nate, eng ero zino ez'okufaananiriza ziyigiriza nti tewalibaawo kiseera ky'okugezesebwa oluvannyuma lw'okusala omusango. Omulimu gw'Enjiri bw'gunaaba guweddewo, amangu ddala waddirawo okwawulwa kw'abalungi n'ababi, era ekyasalibwa ku buli kibiina kyassibwawo emirembe gyonna." Christ's Object Lessons, 123.
The separation of the wise and foolish, the Laodiceans and Philadelphians or the wheat and the tares is accomplished by the angels.
Okuyawula ab’amagezi n’abasirusiru, ab’e Laodikya n’ab’e Firadelfiya, oba engaano n’obwogi, kukolebwa bamalayika.
“Let both tares and wheat grow together until the harvest. Then it is the angels that do the work of separation.” Selected Messages, book 2, 69.
“Mukkirize obukukukkula n’engaano byombi bikule wamu okutuusa ku kiseera ky’okukungula. Awo bamalayika be bakola omulimu ogw’okwawula.” Selected Messages, ekitabo eky’okubiri, 69.
The message that is unsealed just before probation closes identifies the work of the people of God, as represented by the angels. The message contained in these articles is now being published around the planet in over sixty languages (tongues). This is now being accomplished just before probation closes, and it is the work of God’s last day people to present this message. The message identifies the events represented as Seven Thunders, and the work of understanding and presenting the message produces the experience of the wise virgins.
Obubaka obubikkuliddwa nga tekannaggwaawo ekiseera eky’okugezesa bulaga omulimu gw’abantu ba Katonda, nga gukiimirirwa abalayika. Obubaka obuli mu biwandiiko bino kati buwandiikibwa ne busasanyizibwa okwetooloola ensi yonna mu nnimi zisukka mu nkaaga (ennimi). Kino kati kye kikolebwa nga tekannaggwaawo ekiseera eky’okugezesa, era omulimu gw’abantu ba Katonda ab’ennaku ez’enkomerero kwe kuwanjula obubaka buno. Obubaka buno bulaga ebintu ebikiimirirwa ng’Okubwatuka emirundi musanvu kw’enkuba, era omulimu ogw’okutegeera n’okuwanjula obubaka buno guzaala obumanyirivu bw’abawala ab’amagezi abakyali mu buto.
We will continue this study in the next article.
Tujja kugenda mu maaso n’okunoonyereza kuno mu kiwandiiko ekiddako.
“In the visions of the night a very impressive scene passed before me. I saw an immense ball of fire fall among some beautiful mansions, causing their instant destruction. I heard someone say: ‘We knew that the judgments of God were coming upon the earth, but we did not know that they would come so soon.’ Others, with agonized voices, said: ‘You knew! Why then did you not tell us? We did not know.’ On every side I heard similar words of reproach spoken.
Mu ebyolesebwa by'ekiro nnalaba embeera eyewuunyisa nnyo nga eyita mu maaso gange. Nnalaba omubumbe omunene ennyo ogw'omuliro ng'ogwa wakati mu nnyumba ennungi ezimu, ne kibaleetera okuzikirira amangwago. Nnawulira omuntu ng'agamba: 'Twamanyi nti emisango gya Katonda gijja ku nsi, naye tetwali tumanyi nti bijja okujja mangu bw'ati.' Abalala, nga mu ddoboozi erijjudde obulumi, ne bagamba: 'Mwamanyi! Kale lwaki temwatubuulira? Ffe tetwamanyi.' Awonna nnawulira ebigambo ebifaananagana eby'okunenyeza nga byogerwa.
“In great distress I awoke. I went to sleep again, and I seemed to be in a large gathering. One of authority was addressing the company, before whom was spread out a map of the world. He said that the map pictured God’s vineyard, which must be cultivated. As light from heaven shone upon anyone, that one was to reflect the light to others. Lights were to be kindled in many places, and from these lights still other lights were to be kindled.
Mu kutawaana okunene ne muzuukuka. Nneebaka nate, era nnalabika nga ndi mu lukuŋŋaana olunene. Omuntu ow’obuyinza yali ng’ayogera eri ekibiina, mu maaso ge nga mwasambaziddwa mapu y’ensi yonna. Yagamba nti mapu eyo yalaga ennimiro y’emizabbibu ya Katonda, erina okulimirirwa. Omusana oguva mu ggulu bwe gwakung’aaniranga ku muntu yenna, oyo yali alina okuwaayo omusana ogwo eri abalala. Ettabaaza zaalina okukumibwa mu bifo bingi, era okuva ku zo ne zikumibwa ettabaaza endala.
“The words were repeated: ‘Ye are the salt of the earth: but if the salt have lost his savor, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden underfoot of men. Ye are the light of the world. A city that is set on an hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.’ Matthew 5:13–16.
Ebigambo byaddiddwamu: 'Mwe munnyo gw'ensi: naye omunnyo bwe guvuddemu kamanyiro, gulyeyongera kitya okufuna kamanyiro? Tekyagasa kintu konna, wabula okugusuula ebweru, ne bagutaatira wansi w'ebigere by'abantu. Mwe musana gw'ensi. Ekibuga ekituuzibwa ku lusozi tekisobola okukisibwa. Era tewali ayaka ttabaaza, n'agissa wansi w'ekibbo, wabula agissa ku kikondo; ne kiwa ekitangaala eri bonna abali mu nnyumba. Musana gwammwe gumatangale bwe gutyo mu maaso g'abantu, balabe ebikolwa byammwe eby'obulungi, ne batendaze Kitaawe ali mu ggulu.' Matayo 5:13-16.
“I saw jets of light shining from cities and villages, and from the high places and the low places of the earth. God’s word was obeyed, and as a result there were memorials for Him in every city and village. His truth was proclaimed throughout the world.
Nnalaba emisale gy'ekitangaala nga gimurika okuva mu bibuga n'ebyalo, era nga giva mu bifo eby'awaggulu n'ebya wansi eby'ensi. Ekigambo kya Katonda kyagondedwa, era olw'ekyo waaliyo ebijjukizo bye mu buli kibuga n'ekyalo. Amazima ge gaalangirirwa mu nsi yonna.
“Then this map was removed and another put in its place. On it light was shining from a few places only. The rest of the world was in darkness, with only a glimmer of light here and there. Our Instructor said: ‘This darkness is the result of men’s following their own course. They have cherished hereditary and cultivated tendencies to evil. They have made questioning and faultfinding and accusing the chief business of their lives. Their hearts are not right with God. They have hidden their light under a bushel.’
Awo ekifaananyi kino ky’ensi ne kiggyibwawo, ne kirala ne kiteekebwa mu kifo kyakyo. Ku kyo omusana gwali gumurika okuva mu bifo bitono byokka. Ebitundu ebisigadde eby’ensi byali mu kizikiza, ng’awano n’awali waaliwo akaka k’ekitangaala. Omusomesa waffe n’agamba: ‘Kino kizikiza kivudde ku bantu okugoberera ekkubo lyabwe. Baazissa ku mutima ne baanyweza enneeyisa ezaasikirwa n’ezaakuzibwa ezibaviisa mu bubi. Bafuuse okubuuzabuza n’okunoonya ensobi n’okwesalirako emisango omulimu omukulu ogw’obulamu bwabwe. Emitima gyabwe tegiri bulungi mu maaso ga Katonda. Bakisse ettabaaza lyabwe wansi w’ekisero.’
“If every soldier of Christ had done his duty, if every watchman on the walls of Zion had given the trumpet a certain sound, the world might ere this have heard the message of warning. But the work is years behind. While men have slept, Satan has stolen a march upon us.” Testimonies, volume 9, 28, 29.
"Singa buli muserikale wa Kristo abaadde akoze obuvunaanyizibwa bwe, singa buli mulinzi ku bbugwe bya Sayuuni abaadde awa ekkonde eddoboozi erikakafu, ensi yandibadde dda yawulidde obubaka obulabula. Naye omulimu guteredde emabega emyaka mingi. Nga abantu beebase, Setaani atusingidde mu maaso." Obujulizi, Voliyumu 9, 28, 29.