In chapter ten of Revelation, where the history of the first and second angels’ messages is represented, John, as a symbol of God’s last-day people, was told in advance that there was to be a disappointment in the history he symbolically represented, and that disappointment was the element of the history of the first and second angels that had been sealed up to the Millerites’ understanding, in order to test their faith.

Mu ssuula ey’ekkumi mu kitabo ky’Okubikkulirwa, mwe ebyafaayo by’obubaka bw’abamalayika abaasooka n’abaakubiri byafaananyizibwa, Yokaana, ng’akafaananyi k’abantu ba Katonda ab’ennaku ez’enkomerero, yategeezebwa mu kusooka nti walibaawo obwennyamirwa mu byafaayo bye yali afaananyiriza; era obwo bwennyamirwa bwe bwali ekimu ku byafaayo by’obubaka bw’abamalayika abaasooka n’abaakubiri ebyali bibikkiddwa eri okutegeera kw’abagoberezi ba Miller, okwegezesa okukkiriza kwabwe.

And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:8–10.

Era eddoboozi lye nnawulira okuva mu ggulu lyayogera nange nate, ne ligamba nti, Genda otwale akatabo akatono akagguddwa, nga kali mu mukono gw’omulayika ayimiridde ku nnyanja ne ku nsi. Nange ne ngenda eri omulayika, ne mmugamba nti, Mpa akatabo akatono. Naye n’aŋŋamba nti, Katwale, okalye ddala; era kajjakukuleetera olubuto lwo okuwawa, naye mu kamwa ko kalibeera kawoome ng’omubisi gw’enjuki. Awo ne nnaggya akatabo akatono mu mukono gw’omulayika, ne nkalya ddala; ne kaba mu kamwa kange kawoome ng’omubisi gw’enjuki; naye bwe nammala okulya, olubuto lwange ne lwawawa. Okubikkulirwa 10:8-10.

In verse ten, John represents the history from August 11, 1840, when the mighty angel descended with a little book in his hand, unto the Great Disappointment on October 22, 1844. Before he symbolically represented that history, he is told by “the voice which” he “heard from heaven” informing him that when he eats the little book, “it shall make thy belly bitter, but it shall be in thy mouth sweet as honey.” The bitter disappointment is what tested the faith of the Millerites, and it was not best for them to know about that disappointment before it arrived, but John represents the last-day people who are required to know the facts associated with the delineation of events, that are the history of the first and second angels’ message.

Mu olunyiriri olw’ekkumi, Yokaana akiikirira ebyafaayo okuva nga 11 Ogusito 1840, lwe omalayika omuwanguvu yakka ng’alina ekitabo ekitono mu mukono gwe, okutuuka ku Okubuuzibwamu Essuubi Okukulu nga 22 Okitobba 1844. Nga tannakiikirira ebyo mu ngeri y’akabonero, yategeezebwa “eddoboozi lye yawulira okuva mu ggulu” nti bw’alirya ekitabo ekitono, “kigenda kukuleetera lubuto oluwawa, naye mu kamwa kibeere kitamivu ng’omubisi gw’enjuki.” Okubuuzibwamu essuubi okw’omuwawa kwe kwagezesa okukkiriza kw’Abagoberezi ba Miller, era tekyali kirungi nnyo kubamanyisa ku kubuuzibwamu essuubi okwo nga tekunnaba kutuuka; naye Yokaana akiikirira abantu b’ennaku ez’enkomerero abateekwa okumanya amazima agakwata ku kulondoolwa kw’ebintu ebyabaawo, ebyo bye byafaayo by’obubaka bw’omulayika ogwasooka n’ogw’okubiri.

That sacred history identifies that there would be a test brought upon the last-day people, and it would be a test based upon something that it was not best for them to understand in advance of the test, yet it was not the identical experience of the Millerites, though it perfectly aligned with the delineation of events represented by the first and second angel, for the Seven Thunders also represent, “future events which will be disclosed in their order.”

Ebyafaayo ebitukuvu biraga nti waalibaawo kugezesa okuleetebwa ku bantu b’ennaku ez’enkomerero, era kyandibadde kugezesa ku nsonga eyali si kirungi gye bo okugitegeera mu kusooka nga tekunnaba kutuuka ku kugezesa; naye nga si byennyini bye bayitamu abagoberezi ba Miller, newaakubadde nga kituukagana bulungi ddala n’okulambikibwa kw’ebintu nga bwe byayimiririzibwa omulayika asooka n’ow’okubiri, kubanga enkuba ez’omusanvu nazo ziyimiririra, “ebintu eby’omumaaso ebiribikkulirwa mu nteekateeka yaabyo.”

Though required to know the foundational history of the Millerites, God’s last-day people would fulfill the same delineation of events as the Millerites, but what tested the Millerites, that was best for them not to know in advance, would be a different test, that was brought about by an element that was sealed up until the time was at hand for the Lion of the tribe of Judah to unseal the Revelation of Jesus Christ, which occurs in the hidden history of verse forty of Daniel eleven.

Newankubadde kyetaagisa okumanya ebyafaayo eby’ensibuko eby’abagoberezi ba Miller, abantu ba Katonda b’ennaku ez’enkomerero bajja kutuukiriza olunyiriri lw’ebintu olumu nga olwa bagoberezi ba Miller; naye ekyageza abagoberezi ba Miller—ekyali kirungi obutabamanyisa mu maaso—kijja kubeera kigezo ekirala, ekireetebwa ekintu ekyali kibikkiddwa ne kisibibwa okutuusa lwe yatuuka akaseera Ntare ow’ekika kya Yuda okuggulawo Okubikkulirwa kwa Yesu Kristo, ekituuka mu byafaayo ebyekyama ebiri mu olunyiriri olw’amakumi ana mu essuula 11 eya Danyeri.

What was sealed up was designed to test God’s last-day people, and the test would align with the waymark where the Millerites were tested, for whether in the first fulfillment in Millerite history or the last fulfillment of the last days, the Seven Thunders was “a delineation of events” “that would be disclosed in their order.”

Ekyasibiddwa kyategekebwa nga kija kugezesa abantu ba Katonda ab’ennaku ez’enkomerero, era okugezesa kuno kwandituukana n’akabonero akalagira ekkubo we Abawagizi ba Miller baagezebwemu; kubanga oba mu kutuukirizibwa okwasooka mu byafaayo by’Abawagizi ba Miller oba mu kutuukirizibwa okwasembayo kw’ennaku ez’enkomerero, Ebikonge musanvu byali "okulondoola ebintu" "ebyandibikkuliddwa mu mpangirire yaabyo."

What has been widely unrecognized is that as John represents the history of the descent of Christ with the little book on August 11, 1840 unto the Great Disappointment of October 22, 1844, that very history was also represented by the descent of the second angel on April 19, 1844. The first disappointment can be understood as the disappointment of John, who, after eating the little book on August 11, 1840, met disappointment on April 19, 1844. When that disappointment arrived the second angel descended with a “writing” in his hand.

Ekitali bangi balabye kye kino: nti nga Yokaana ayimirira ebyafaayo eby’okukkira kwa Kristo ng’alina akatabo akatono okuva ku Agusito 11, 1840 okutuuka ku Kusuulibwa Essuubi Okukulu okw’e Okitobba 22, 1844, ebyafaayo ebyo byennyini byaalabikibwa era mu kukka kwa malayika owookubiri ku Epreli 19, 1844. Okusuulibwa essuubi okusooka tuyinza okukutegeera ng’okusuulibwa kwa Yokaana; kubanga oluvannyuma lw’okulya akatabo akatono ku Agusito 11, 1840, yasisinkanamu okusuulibwa essuubi ku Epreli 19, 1844. Bwe kwajja okusuulibwa okwo, malayika owookubiri n’akka ng’alina "ekiwandiiko" mu mukono gwe.

“Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith.” Early Writings, 247.

"Omulala malayika ow’amaanyi nnyo yalagirwa okukka wansi ku nsi. Yesu n’amuwa mu mukono gwe ekiwandiiko, era bwe yakka ku nsi, n’ayogerera waggulu nti, ‘Babulooni agudde, agudde.’ Awo ne ndaba abo abaakiddwamu essuubi baddamu okutuusa amaaso gaabwe eri eggulu, nga balindirira mu kukkiriza n’essuubi okulabika kwa Mukama waabwe. Naye bangi baalabika nga bakyali mu mbeera nga bazirikidde, ng’abebase; naye nnalaba ku maaso gaabwe akabonero k’ennaku enzijuvu. Abo abaakiddwamu essuubi baalaba mu Byawandiikibwa Ebitukuvu nti baali mu kiseera eky’okulwawo, era nti balina okulindirira mu bugumiikiriza okutuukirizibwa kw’okulaba okw’obunnabbi. Obukakafu obwennyini obwabaleeta okuteeka amaaso ku Mukama waabwe mu 1843, bwe bwennyini bwabaleetedde okumusubira mu 1844. Naye nnalaba nti abasukka mu bungi tebaalina bwa bugumu obwo obwakilaganga okukkiriza kwabwe mu 1843. Okukiddwamu essuubi kwabwe kwaggyamu obugumu mu kukkiriza kwabwe." Ebyawandiiko Ebyasooka, 247.

The Millerite history that John represents in chapter ten, is the history of the first and also the second angel. The descent of the first angel with a message and the descent of the second angel with a message, mark the beginning of respective histories that both ended in disappointment, though John is more directly illustrating the entire history of both angels. Even after October 22, 1844, when the third angel arrived with a message, the disappointment of the rebellion of 1863, provides a third witness of a period that begins with a message that ends with disappointment.

Ebyafaayo by’Abamillerayiti Yokaana by’akiikirira mu ssuula ey’ekkumi, by’ebyafaayo bya malaika ow’olubereberye era n’ow’okubiri. Okujja kwa malaika ow’olubereberye ng’aleese obubaka n’okujja kwa malaika ow’okubiri ng’aleese obubaka, biraga entandikwa y’ebyafaayo byabwe ebyombi ebyaggwawo mu kumenyeka kw’ensuubi, wadde nga Yokaana alaga mu butereevu ebyafaayo byonna eby’abamalika bombi. Ne bwe waayitawo nga 22 Okitobba 1844, lwe yatuuka malaika ow’okusatu ng’aleese obubaka, okumenyeka kw’ensuubi okwava mu bujeemu obw’omwaka gwa 1863, kwawa obujulizi obw’okusatu bw’ekiseera ekitandikira ku bubaka ne kiggwawo mu kumenyeka kw’ensuubi.

The first disappointment of the movement of the third angel on July 18, 2020 was the parallel to the first disappointment of the Millerites. A truth was sealed up as was the truth of 1844 sealed up by the Lord holding His hand over a mistake in some of the figures, that produced the first disappointment of the Millerites. When the mistake was thereafter understood, the mistake had been unsealed, as the Lion of the tribe of Judah had removed His hand. The mistake of July 18, 2020, was brought about by the refusal to acknowledge that His hand had been raised on October 22, 1844, while He pronounced that “time should be no longer.”

Okusubwa essuubi okwasooka okw’ekibiina ky’omulayika ow’okusatu nga July 18, 2020, kwali kufaanana n’okusubwa essuubi okwasooka kw’Abamillerite. Eky’amazima kyasibwawo, nga bwe kyali ku mazima ga 1844, Mukama bwe yateeka omukono gwe waggulu ku nsobi eyali mu bimu ku bibalo, eyaleeta okusubwa essuubi okwasooka kw’Abamillerite. Bwe baategeera ensobi eyo oluvannyuma, yali ebikkuliddwa, kubanga Empologoma ey’ekika kya Yuda yali aggyemu omukono gwe. Ensobi eya July 18, 2020, yava ku kugaana okukkiriza nti ku October 22, 1844, Mukama yali ayimusizza omukono gwe, nga alangirira nti “ebiseera tebiriba bikyaliwo.”

Whether it was the Philadelphian movement of the first angel’s first disappointment, or the first disappointment of the Laodicean movement of the third angel, His hand represents the waymark. On April 19, 1844 and on July 18, 2020 the disappointment produced a scattering time. Those who had either been gathered on August 11, 1840 or September 11, 2001, were scattered, and thereafter Christ began to gather His people a second time.

Obanga kyali olugendo lwa Firadelfiya olw’okuggwaamu essuubi okwasooka okw’omalayika asooka, oba okuggwaamu essuubi okwasooka kw’olugendo lwa Lawodikiya olw’omalayika ow’okusatu, omukono gwe guyimira akabonero akalaga ekkubo. Ku 19 Epreiri 1844 ne ku 18 Julaayi 2020, okuggwaamu essuubi kwaleeta ekiseera ky’okusaasaana. Abo abaali baakuŋŋanyiziddwa ku 11 Agusito 1840 oba ku 11 Sepetemba 2001 baasaasaana, era oluvannyuma Kristo n’atandika okuŋŋaanya abantu be omulundi ogw’okubiri.

He had gathered a people beginning on September 11, 2001, for as represented by Christ’s baptism, it is when the divine symbol descends that He begins to gather His disciples, not before. Then, after a scattering, Christ gathers His people a second time. Christ gathered His disciples beginning at His baptism, and after the scattering produced by the cross, He began to gather His disciples a second time. The prophetic fact of a second gathering that began in July 2023, was part of what had been sealed up on July 18, 2020, though it was clearly an element of the history of the Millerites.

Yali atandise okukuŋaanya abantu okuva nga September 11, 2001, kubanga, nga bwe kulagibwa mu kubatizibwa kwa Kristo, we kakka akabonero ak’obwakatonda, awo we atandikira okukuŋaanya abayigirizwa be, si mu maaso g’ako. Awo oluvannyuma lw’okusasanyizibwa, Kristo n’akuŋaanya abantu be omulundi ogwokubiri. Kristo yakuŋaanya abayigirizwa be ng’atandika ku kubatizibwa kwe, era oluvannyuma lw’okusasanyizibwa olwaleetebwa omusalaba, n’atandika okukuŋaanya abayigirizwa be omulundi ogwokubiri. Ensonga ey’obunnabbi ey’okukuŋaanyizibwa omulundi ogwokubiri eyatandika mu July 2023, yali mu bintu ebyali byasibiddwa nga July 18, 2020, newankubadde nga kyalabika bulungi nti kyali kimu ku bitundu eby’ebyafaayo by’Abamillerite.

In verse forty of Daniel eleven, the beast from the bottomless pit arose and slew both horns of the earth beast in 2020. In July of 2023, the Lord began to gather His last-day people a second time. The process of gathering is represented within the sacred Millerite history, and in that history, there are two historical witnesses of His gathering His people a second time. The gathering process is a prophetic element that was sealed up until July 2023. The work of gathering His people a second time is fulfilled during the history of the Ukrainian War, just prior to the second election of the eighth president, that is of the seven.

Mu lunnyo amakumi ana erya Danyeri essuula kkumi n’emu, ekisolo ekiva mu kinnya ekitalina wansi kyavaayo ne kitta empondo zombi z’ekisolo eky’ensi mu 2020. Mu Yulayi 2023, Mukama yatandika okuŋŋaanya abantu be ab’olunaku olusembayo omulundi ogw’okubiri. Enteekateeka y’okuŋŋaanya eyimiririzibwa mu byafaayo ebitukuvu bya ba Millerite, era mu byafaayo ebyo waliwo obujulizi bbiri obw’ebyafaayo obulaga nti akuŋŋaanya abantu be omulundi ogw’okubiri. Enteekateeka y’okuŋŋaanya kye kintu eky’obunnabbi ekyabadde kikisiddwa okutuusa Yulayi 2023. Omulimu ogw’okuŋŋaanya abantu be omulundi ogw’okubiri gutuukirizibwa mu byafaayo by’Entalo eya Yukureini, nga bukyali butono nga tekunnaba kubeerawo kulonda okw’okubiri kw’omukulembeze w’omunaana, ey’ava mu musanvu.

On August 11, 1840, the Lord gathered the Millerite movement, and He marked the gathering by the introduction of the 1843 chart, which was published in May of 1842. The chart represented the foundational message, for He was then laying the foundation of the Millerite temple. The descent of the angel of Revelation chapter ten, on August 11, 1840, parallels the baptism of Christ, which among other things marked the beginning of Christ selecting His disciples.

Ku lwa 11, mu mwezi gwa Agusito, mu mwaka gwa 1840, Mukama yakuŋŋaanya ekibiina ky’Abamillerite, era n’akikakasa n’okuleeta chati eya 1843, eyafulumibwa mu Meyi 1842. Eyo chaati yayimirira ng’obubaka obw’ensibuko, kubanga mu kiseera ekyo yali ateeka omusingi gwa yeekaalu y’Abamillerite. Okukkira wansi kw’omulayika owa Okubikkulirwa essuula ey’ekkumi, ku lwa 11 mu Agusito 1840, kufaanana n’obatizo bwa Kristo, obwategeeza, wamu n’ebirala, entandikwa ya Kristo okulonda abayigirizwa be.

“With the calling of John and Andrew and Simon, of Philip and Nathanael, began the foundation of the Christian church. John directed two of his disciples to Christ. Then one of these, Andrew, found his brother, and called him to the Saviour. Philip was then called, and he went in search of Nathanael.” The Desire of Ages, 141.

Okuyitibwa kwa Yokaana, ne Andereya, ne Simooni, ne Firipo, ne Natanayiri, kwe kwatandikira okuteekawo omusingi gw'Ekkanisa ey'ObuKristayo. Yokaana yabalaga abayigirizwa be babiri eri Kristo. Awo omu ku abo, Andereya, n’azuula muganda we, n’amuyita eri Omulokozi. Olwo Firipo n’ayitibwa, n’agenda anoonya Natanayiri. The Desire of Ages, 141.

The work of William Miller from the time of the end in 1798, unto August 11, 1840, represented the work of John the Baptist, but when the angel of Revelation ten descended, as typified by the descent of the Holy Spirit at the baptism of Christ, the Lord “gathered” His foundational disciples. These two witnesses identify that Christ gathered His last-day people on September 11, 2001, when the angel of Revelation chapter eighteen descended, but as with the Millerites, they were to be tested by an element of the Seven Thunders which had been sealed up, and then the Lord would gather His people a second time.

Omulimu gwa William Miller okuva mu kiseera ky’enkomerero mu 1798 okutuuka nga 11 Agusito 1840, gwakiikirira omulimu gwa Yokaana Omubatiza; naye bwe yakka malayika w’Okubikkulirwa essuula ey’ekkumi, nga bwe kyakulagsibwa mu kifaananyi ky’okukkira wansi kwa Mwoyo Mutukuvu ku mubatizo gwa Kristo, Mukama "yaŋŋaanyiza" abayigirizwa be ab’ensibuko. Bajulizi bano babiri balaga nti Kristo yakuŋŋaanya abantu be b’ennaku ez’oluvannyuma nga 11 Sebutemba 2001, bwe yakka malayika w’Okubikkulirwa essuula ey’ekkumi n’omunaana; naye, nga bwe byali eri Abamillerite, baali bagenda kugezebwa n’ekintu ekimu ku Emirugumo musanvu ebyali bibikkiddwa, era oluvannyuma Mukama yandikuŋŋaanyizza abantu be omulundi ogw’okubiri.

The second gathering of God’s last-day people began in the history represented at the very ending of verse eleven, of chapter eleven of Daniel, just before Putin’s victory over Ukraine, and just before verse twelve where Russia and Putin’s prophetic testimony ends. Daniel chapter eleven verse eleven, therefore aligns with Revelation chapter eleven, verse eleven, for it is there the two witnesses are brought back to life.

Okukuŋaanyizibwa okw’okubiri kw’abantu ba Katonda ab’ennaku ez’enkomerero kwatandika mu byafaayo ebyalagibwa ku nkomerero ddala y’olunyiriri olwa kkumi n’emu olw’essuula ey’ekkumi n’emu mu kitabo kya Danyeri, nga tekinnabaawo okuw angula kwa Putin ku Yukurayini, era nga tekinnaba kutuuka ku olunyiriri olwa kkumi na bbiri, mwe obujulizi obw’obwannabbi obwa Lassiya ne Putin bumalira. N’olwekyo, Danyeri essuula ey’ekkumi n’emu, olunyiriri olwa kkumi n’emu, kikwatagana ne Okubikkulirwa essuula ey’ekkumi n’emu, olunyiriri olwa kkumi n’emu, kubanga eyo we bazzibwa mu bulamu nate abajulizi babiri.

In the sacred Millerite history, the Lord began to gather His people a second time after the disappointment of April 19, 1844, and what was employed by the Lord to gather His people at that time was a recognition that they were fulfilling the tarrying time of the parable of the ten virgins of Matthew chapter twenty-five, and also Habakkuk chapter two. In order for the Millerites to recognize their condition and return, they had to recognize themselves as represented within God’s prophetic Word. They needed to see that they were God’s people in contrast with those who professed to be His people. In gathering His disappointed people, He was providing an illustration of the ensign that is lifted up to the Gentiles, thus emphasizing the distinction between His genuine but disappointed people, and His simply professed people.

Mu byafaayo ebitukuvu bya Abamillerite, oluvannyuma lw’okuggwaamu essuubi okw’ennaku eya April 19, 1844, Mukama yatandika okuŋŋaanya abantu be omulundi ogw’okubiri; era ekyo Mukama kye yakozesa okuŋŋaanya abantu be mu kiseera ekyo kyali okutegeera nti baali batuukiriza ekiseera eky’okuwirira eky’olugero lw’abawala kkumi mu Matayo essuula amakumi abiri mu ttaano, era ne Habakkuku essuula ey’okubiri. Okusobola Abamillerite okutegeera embeera yaabwe ne baddayo, baalina okutegeera nti be bekiikirirwa mu Kigambo kya Katonda eky’obunnabbi. Baalina okulaba nti be ba Katonda, nga bawukana n’abo abeyita nti be abantu be. Mu kukuŋŋaanya abantu be abaagwaamu essuubi, yali alaga ekyokulabirako ky’ebbendera erigulumizibwa eri ab’amawanga, era bw’atyo n’ategeeza ennyo enjawulo wakati w’abantu be ab’amazima naye abaagwaamu essuubi, n’abo abeyita bwokka nti be abantu be.

And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.

Era ku lunaku olwo walibaawo omuzi gwa Yese, oguliyimirira ng’ekibendera eky’abantu; amawanga galigunoonya, era okuwummula kwe kuliba kwa kitiibwa. Era kijja okuba nti ku lunaku olwo Mukama aliddayo okunyonnyola omukono gwe omulundi ogw’okubiri okununula abasigaddewo mu bantu be okuva e Asuliya, n’e Misiri, ne e Pathrosi, ne e Kuusi, ne e Elamu, ne e Sinayiri, ne e Hamasi, ne okuva ku bizinga eby’ennyanja. Era aliyimusa ekibendera eri amawanga, era anaakuŋŋaanya abasuulibwa b’e Isirayiri, n’akuŋŋaanya wamu abasaasaanyizibwa ba Yuda okuva mu njuyi ennya z’ensi. Isaaya 11:10-12.

When the prophet Jeremiah represents those who were disappointed on April 19, 1844, he identified that he no longer associated with “the assembly of mockers,” who employed the failed prediction of 1843, as evidence that those represented by Jeremiah were false prophets.

Bwe nnabbi Yeremiya akiikirira abo abajjirwamu essuubi nga ku 19 April 1844, yalaga nti taddamu kwetaba na “Olukiiko lw’abasekerera,” olwakozesa obunnabbi bwa 1843 obutatuukirizibwa ng’obujulizi nti abo Yeremiya be yakiikirira baali bannabbi b’obulimba.

I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Jeremiah 15:17.

Saatuula mu lukiiko lw'abasekerera, so saasanyuka; nnatuula nzekka olw'omukono gwo; kubanga onjjuze obusungu. Yeremiya 15:17.

The “assembly of mockers” had cast out those represented by Jeremiah.

"Olukiiko lw'abanyoomi" lwaali lugobye abo Yeremiya be yakiikirira.

“Many were persecuted by their unbelieving brethren. In order to retain their position in the church, some consented to be silent in regard to their hope; but others felt that loyalty to God forbade them thus to hide the truths which He had committed to their trust. Not a few were cut off from the fellowship of the church for no other reason than expressing their belief in the coming of Christ. Very precious to those who bore this trial of their faith were the words of the prophet: ‘Your brethren that hated you, that cast you out for My name’s sake, said, Let the Lord be glorified: but He shall appear to your joy, and they shall be ashamed.’ Isaiah 66:5.” The Great Controversy, 372.

Abangi baayigganyizibwa abaganda baabwe abatakkiriza. Okukuuma ekifo kyabwe mu kkanisa, abamu ne bakkiriza okusirika ku by’essuubi lyabwe; naye abalala ne bawulira nti obwesigwa eri Katonda tebwabakiriza kukisa amazima ge gye yagassa mu mikono gyabwe ng’abeesiga. Si batono baaggyibwamu obumu mu kkanisa olw’ensonga endala tewali wabula okutegeeza okukkiriza kwabwe mu kujja kwa Kristo. Ebigambo by’omunnabbi byali bya muwendo nnyo eri abo abaayitamu omukemebwa guno ogw’okukkiriza kwabwe: ‘Baganda bammwe ababakyawa, ababagoba ku lw’erinnya lyange, baagamba nti, Mukama agulumizibwe; naye alirabikira essanyu lyammwe, era bo banaakwatibwa ensonyi.’ Isaaya 66:5. The Great Controversy, 372.

When the Lord lifts up an ensign to the Gentiles, it will occur when He has stretched forth His hand a second time to gather the remnant of His people, who are the outcasts of Israel. They are those who no longer sit in the “assembly of mockers.”

Bwe Mukama anaayimusa ekibendera eri amawanga, ekyo kijja kubeerawo ng’agolodde omukono gwe omulundi ogw’okubiri okuŋŋaanya abaasigalawo ku bantu be, abasuliddwa ebweru ba Isirayiri. Abo be abatakyatuula mu "lukiiko lw'abasekerera."

The “root of Jesse” is a symbol of two blood lines, one from Judaism combined with a bloodline from outside of Judaism, and represents not only the bloodline of Jesus, but is also a symbol of the combination of divinity with humanity, for the ensign that is lifted up represents a people who have been sealed forever into the condition and experience of the combination of divinity with humanity, which is also represented in verse ten of Daniel chapter eleven by the symbol of the “fortress”. In verse ten, the sealing time of the one hundred and forty-four thousand is inferred by the prophetic understanding of the fortress, which is the head. In the history of verse eleven and the Ukrainian War, the Lord stretches His hand a second time to gather the outcasts who have been disappointed.

‘Omuzi gwa Yese’ kye kabonero k’olulyo lw’omusaayi olubiri: olumuva mu Obuyudaaya nga lugattiddwa n’olulwo oluva ebweru w’Obuyudaaya. Kiraga si lulyo lwa Yesu lwokka, wabula kiba era akabonero k’okugattibwa kwa Obwakatoonda n’obuntu; kubanga ekibendera ekisituliddwa waggulu kimeerera abantu abateekeddwako akasimbalo emirembe gyonna mu mbeera n’obumanyirivu bw’okugattibwa kwa Obwakatoonda n’obuntu, ekirabikawo era mu kitundu eky’ekkumi ekya Danyeri essuula kkumi n’emu mu kabonero k’‘ekigo’. Mu kitundu eky’ekkumi, ebbanga ery’okuteekebwako akasimbalo kw’abo 144,000 kitegerekeka mu ngeri ey’obunnabbi okuva ku kutegeera kw’akabonero k’‘ekigo’, kye mutwe. Mu byafaayo eby’ekitundu eky’ekkumi n’emu n’Olutalo olwa Ukraine, Mukama anyola omukono gwe omulundi ogw’okubiri okukuŋaanya abaliddwawo abaalemeddwamu essuubi.

Therefore, with the testimony of Daniel eleven as the structure, we have identified the intrusion of the papacy into prophetic history, just before the Sunday law. We have seen the work of the Republican horn represented by Trump as he becomes the eighth that is of the seven, and begins the work of combining Church and State. We have the line of the apostate horn of Protestantism, as represented by the Maccabees. In the same history represented by those verses, we apply the line of the Seven Thunders, which is also the line of the parable of the ten virgins, identifying the experience of the one hundred and forty-four thousand, as well as the line of the three angels that outline the work of the true Protestant horn. One of the events for the true Protestant horn in that history is the second gathering.

Noolwekyo, nga tukozesa obujulizi bwa Danyeri 11 ng’omusingi, tumaze okumanya okwenyigira kw’Obwa Papa mu byafaayo eby’obunnabbi, nga kumala gatono okutuuka ku tteeka erya Ssande. Tulabye omulimu gw’ekimpondo kya Republican akiikirirwa Trump, bwe afuuka omunaana era wa mu musanvu, n’atandika omulimu ogw’okuyunga Ekkanisa ne Gavumenti wamu. Tulina olunyiriri lw’ekimpondo eky’ObuProtesitanti ekijeemu, nga kiikirirwa Aba Makkabeeyi. Mu byafaayo bimu ebyo ebyakiikirirwa mu misoko egyo, tuteekawo olunyiriri lw’okubwatuka musanvu, era ne lwa engero y’abawala ekkumi, olulambulula obumanyirivu bw’abantu 144,000, awamu n’olunyiriri lw’abamalayika basatu olulambika omulimu gw’ekimpondo ky’ObuProtesitanti ekituufu. Omu ku bintu ebyo eby’ekimpondo ky’ObuProtesitanti ekituufu mu byafaayo ebyo kye kukuŋŋaanyizibwa okw’okubiri.

The second gathering occurred in the history of the second angel’s message, and it also occurred in the history of the third angel from 1844 unto 1863, establishing two witnesses from Millerite history of the Lord stretching His hand a second time to gather His scattered flock.

Okukuŋŋaana okw’okubiri kwaliwo mu byafaayo by’obubaka bw’omulayika ow’okubiri, era ne kwaliwo mu byafaayo by’omulayika ow’okusatu okuva mu 1844 okutuuka mu 1863, nga kiteekaawo abajulizi babiri okuva mu byafaayo bya Millerite abalaga nti Mukama yagolola omukono gwe omulundi ogw’okubiri okuŋŋaanya ekisibo lye erizaasaanyiziddwa.

“September 23, the Lord showed me that He had stretched out His hand the second time to recover the remnant of His people, and that efforts must be redoubled in this gathering time. In the scattering, Israel was smitten and torn, but now in the gathering time God will heal and bind up His people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering, when God has set His hand to gather His people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was wrong for any to refer to the scattering for examples to govern us now in the gathering; for if God should do no more for us now than He did then, Israel would never be gathered.” Early Writings, 74.

Sebuttemba 23, Mukama yandaga nti yalannye omukono gwe omulundi ogw'okubiri okununula essigalira ly'abantu be, era nti obufuba busaanidde okwongerwako nnyo mu kiseera kino eky'okukuŋaanya. Mu kusasaanyizibwa, Isirayiri yakubibwa era n'eyayulibwamu, naye kaakano mu kiseera eky'okukuŋaanya Katonda aliwonya era alibaga abantu be. Mu kusasaanyizibwa, obufuba obw'okusaasaanya amazima bwavaamu katono nnyo, ne bukola bitono oba n'edda tebuvaamu kintu; naye mu kukuŋaanya, Katonda bw'ateeka omukono gwe okuŋaanya abantu be, obufuba obw'okusaasaanya amazima bulituukiriza ekigendererwa kyabwo. Bonna balina okuba bumu era balimu obuyiiya mu mulimu. Nalaba nti kibi omuntu yenna okudda ku kusasaanyizibwa nga akozesa ebyo ng'engero ezitufuga kati mu kukuŋaanya; kubanga singa Katonda t'akoze kaakano bisinga ebyo bye yakola olwo, Isirayiri teyandikuŋaanyiziddwa. Empandiika Ez'ensooka, 74.

In the appendix to Early Writings, Sister White explains the comment just cited:

Mu kyongerwako ku Early Writings, Mukyala White annyonnyola ekigambo kye twamaze okunukula:

“3. The view that the Lord ‘had stretched out His hand the second time to recover the remnant of His people,’ on page 74, refers only to the union and strength once existing among those looking for Christ, and to the fact that He had begun to unite and to raise up His people again.” Early Writings, 86.

3. Olubonekerwa olugamba nti Mukama 'yalambulula omukono gwe omulundi ogw'okubiri okununula abasigadde ku bantu be,' ku muko 74, lwogerako byokka ku bumu n’amaanyi ebyaliwo edda mu abo abeenoonya Kristo, era ku nsonga nti yatandise nate okubagatta n’okuzzaawo abantu be. Early Writings, 86.

The sacred history of the Seven Thunders representing August 11, 1840 unto October 22, 1844, typified the sacred history of October 22, 1844 unto the rebellion of 1863. Line upon line, the first history represented an illustration of wise virgins, and the second line represented provides an illustration of foolish virgins. Both histories began when an angel descended with a message that was to be eaten. The arrival of the angel in both histories began a testing process that produced a scattering, and by 1849, Sister White was being shown that the Lord was again stretching forth His hand a second time, this time to gather those who had been scattered on October 22, 1844.

Ebyafaayo ebitukuvu eby’Obubwatuka omusanvu ebiraga okuva nga Agusito 11, 1840 okutuuka nga Okitobba 22, 1844, byafaananyiriza ebyafaayo ebitukuvu ebyava nga Okitobba 22, 1844 okutuuka ku kujeema okw’omwaka gwa 1863. Olunyiriri ku lunyiriri, ebyafaayo ebyasooka byalaga ekifaananyi ky’abawala abataliiko ssiri ab’amagezi, ate n’olunyiriri olw’okubiri lwalaga ekifaananyi ky’abawala abataliiko ssiri abasirusiru. Ebyafaayo byombi byatandika ng’aMalayika yakka n’obubaka obwabanga bulyibwa. Okutuuka kw’aMalayika mu byafaayo byombi kwatandika ekiseera ky’okugezesebwa ekyaleeta okusasaana, era okutuuka mu 1849, Mukyala White yabalagirwa nti Mukama yaddamu n’agolola omukono gwe omulundi ogw’okubiri, omulundi guno okuŋŋaanya abo abaali basaasanyiziddwa ku Okitobba 22, 1844.

They had been scattered by the Great Disappointment, as the wise on April 19, 1844 had been scattered by their first disappointment. The second gathering identified that the Lord “had begun to unite and to raise up His people again.” At the second gathering the Lord’s work includes lifting up an ensign that is united with one another upon the message, and whose humanity is united with His divinity. The purpose of the ensign is to call God’s other flock out of Babylon, which is accomplished by men and women seeing the ensign.

Baabadde basaasaanyiziddwa olw’okumenyeka kw’essuubi okunene, nga n’ab’amagezi nga 19 April 1844 baali basaasaanyiziddwa olw’okumenyeka kw’essuubi kwabwe okwasooka. Okukuŋaana okw’okubiri kwalaga nti Mukama “abadde atandise okubagatta era n’okuyimusa abantu be nate.” Mu kukuŋaana okw’okubiri, omulimu gwa Mukama guliimu okutumbula ekibendera ky’abantu abagattiddwa wamu ku bubaka, era obuntu bwabwe bugattiddwa n’obwa Katonda bwe. Ekigendererwa ky’ekibendera kwe kuyita ekisibo kya Katonda ekirala okuva e Babulooni, era kino kituukirizibwa abantu abasajja n’abakazi bwe balaba ekibendera.

The ensign is the army of those who have united their humanity with Christ’s divinity in the time of the Sunday law testing time. Thus, the second gathering identifies the “root of Jesse,” will be lifted up, carrying the twofold prophetic symbolism of Ruth, a heathen who is gathered by the ensign being joined with Boaz, a symbol of the one hundred and forty-four thousand, and also a symbol of the Redeemer, who paid the price for Ruth, and was her near kinsmen. In the incarnation of Christ’s divine nature with the fallen flesh of human nature He became our near kinsman. The ensign that is lifted up are those united by the message, who finalize the work of joining their humanity to Christ’s divinity in advance of the Sunday law.

Ekibendera kye ggye ly’abo abeegattizza obuntu bwabwe n’obwa-Katonda bwa Kristo mu biro by’okukemebwa kw’etteeka lya Sande. Bwe kityo, okukuŋaana okw’okubiri kumanyisa ‘omuzizi gwa Yese,’ ogunaasimibwaggulu, nga gutwala obufaananyi obubiri obw’obunnabbi obwa Lusi, omunnaggwanga eyakuŋaanyizibwa olw’ekibendera ng’ayungibwa ne Boozi, akabonero ka 144,000, era n’akabonero k’Omununulizi, eyasasula omuwendo ku lwa Lusi era eyali omw’ekika kye asemberera. Mu kufuuka omuntu kwa Kristo, bwe yagatta obwa-Katonda n’ennyama eyagudde ey’obuntu, n’afuuka omw’ekika waffe asemberera. Ekibendera ekisimbibwa waggulu be abo abeegattiddwa olw’obubaka, abamaliriza omulimu ogw’okuyunga obuntu bwabwe ku bwa-Katonda bwa Kristo nga tteeka lya Sande tekinnaba kutuuka.

We will continue this study in the next article.

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

“The appreciation of the Bible grows with its study. Whichever way the student may turn, he will find displayed the infinite wisdom and love of God.

Okusiima kwa Bayibuli kweyongera mu kusoma kwayo. Wonna omusomi w’akyukira, alirabamu amagezi agataliko nkomo n’okwagala kwa Katonda nga byeyoleka.

“The significance of the Jewish economy is not yet fully comprehended. Truths vast and profound are shadowed forth in its rites and symbols. The gospel is the key that unlocks its mysteries. Through a knowledge of the plan of redemption, its truths are opened to the understanding. Far more than we do, it is our privilege to understand these wonderful themes. We are to comprehend the deep things of God. Angels desire to look into the truths that are revealed to the people who with contrite hearts are searching the word of God, and praying for greater lengths and breadths and depths and heights of the knowledge which He alone can give.

Obukulu bw’enteekateeka ey’Abayudaaya tebunnategeerekebwa bulungi ddala. Amazima amanene era ag’omuziba galabisibwa mu mikolo gyaayo, n’obubonero bwaayo n’ebifaananyi byaayo. Enjiri ye kisumuluzo ekiggulawo ebyama byagyo. Mu kumanya enteekateeka y’okununulwa, amazima gaayo gaggulwawo eri okutegeera kwaffe. Okusinga bwe tutegera kati, tulina omukisa okutegeera ensonga zino ez’ewuunyisa. Tulina okutegeera ebintu eby’obuziba bya Katonda. Bamalayika baagala okukwatiramu amaaso amazima agabikkulirwa abantu abalina emitima egyeenenya, abanoonya ekigambo kya Katonda, era nga basaba okweyongera mu bummanyi obwo mu buwanvu, mu bugazi, mu buziba, ne mu bugulumivu, obwo ye yekka ayinza okuwa.

“As we near the close of this world’s history, the prophecies relating to the last days especially demand our study. The last book of the New Testament scriptures is full of truth that we need to understand. Satan has blinded the minds of many, so that they have been glad of any excuse for not making the Revelation their study. But Christ through His servant John has here declared what shall be in the last days, and He says, ‘Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein.’ Revelation 1:3.

Nga tusembera ku nkomerero y’ebyafaayo by’ensi eno, obunnabbi obukwatagana n’ennaku ez’enkomerero busaba nnyo okusomwa n’okwekenneenya kwaffe. Ekitabo ekyisembayo mu Ebyawandiikibwa by’Endagaano Empya kijjudde amazima ge twetaaga okutegeera. Sitaani azibye ebirowoozo bya bangi, ne basanyukira ensonga yonna ey’okweggya mu kufuula Okubikkulirwa eky’okusomwa n’okwekenneenya. Naye Kristo, okuyita mu muddu we Yokaana, wano alangiridde ebigenda okubaawo mu nnaku ez’enkomerero, era agamba nti, ‘Balina omukisa oyo asoma, n’abo abawulira ebigambo by’obunnabbi buno, era ne bakwatanga ebyo ebyawandiikiddwa omuli.’ Okubikkulirwa 1:3.

“‘This is life eternal,’ Christ said, ‘that they might know Thee the only true God, and Jesus Christ, whom Thou hast sent.’ John 17:3. Why is it that we do not realize the value of this knowledge? Why are not these glorious truths glowing in our hearts, trembling upon our lips, and pervading our whole being?

"'Buno bwe bulamu obutaggwaawo,' Kristo yagamba, 'okumanya Ggwe, Katonda omu yekka ow'amazima, ne Yesu Kristo, gwe watuma.' Yokaana 17:3. Lwaki tetutegeera omuwendo gw'obumanyi buno? Lwaki amazima ag'ekitiibwa ago tegakwaka mu mitima gyaffe, tegatiiyatiiya ku mimwa gyaffe, era tegayitamu mu buli kintu kye tuli?"

“In giving us His word, God has put us in possession of every truth essential for our salvation. Thousands have drawn water from these wells of life, yet there is no diminishing of the supply. Thousands have set the Lord before them, and by beholding have been changed into the same image. Their spirit burns within them as they speak of His character, telling what Christ is to them, and what they are to Christ. But these searchers have not exhausted these grand and holy themes. Thousands more may engage in the work of searching out the mysteries of salvation. As the life of Christ and the character of His mission are dwelt upon, rays of light will shine forth more distinctly at every attempt to discover truth. Each fresh search will reveal something more deeply interesting than has yet been unfolded. The subject is inexhaustible. The study of the incarnation of Christ, His atoning sacrifice and mediatorial work, will employ the mind of the diligent student as long as time shall last; and looking to heaven with its unnumbered years he will exclaim, ‘Great is the mystery of godliness.’

Mu kutuwa Ekigambo kye, Katonda atuteekedde mu mikono gyaffe buli mazima ag’obukulu agetaagisa olw’obulokozi bwaffe. Enkumi nnyingi bazze basena amazzi okuva mu nsulo zino ez’obulamu, naye omugga tegukkira. Enkumi nnyingi bateesezza Mukama mu maaso gaabwe, era mu kumutunuulira, bakyusiddwa ne bafaanana naye mu kifaananyi kye. Omwoyo gwabwe gukaka mu bo nga boogera ku butonde bwe, nga bategeeza Kristo ky’ali eri bo, n’ekyo be bali eri Kristo. Naye bano abanoonyi tebazimaze nsonga zino ennene era ezeetukuvu. Enkumi ndala nnyingi ziyinza okuyingira mu mulimu gw’okunoonya ebyama by’obulokozi. Bwe bassaayo omwoyo ku bulamu bwa Kristo n’obutonde bw’okutumwa kwe, ekitangaala kijja kwaka n’obukakafu obusinga buli ka gezaako k’okuzuula amazima. Buli kunoonyereza okuggya kujja kulaga ekintu eky’okusikiriza ennyo ekisinga ebyo ebyabikkuliddwa okutuusa kati. Ensonga eno teriggwaawo. Okwekenneenya okufuuka omuntu kwa Kristo, ssaddaaka ye ey’okununula, n’omulimu gwe ogw’okuyimirira wakati waffe ne Katonda, bijja kukwaza endowooza y’omusomi omunyiikivu okutuusa obudde lwe buliggwaawo; era nga atunuulira eggulu n’emyaaka gyalyo egitabalika, anaagolokoka n’agamba nti, ‘Kikulu nnyo ekyama eky’obutuukirivu.’

“In eternity we shall learn that which, had we received the enlightenment it was possible to obtain here, would have opened our understanding. The themes of redemption will employ the hearts and minds and tongues of the redeemed through the everlasting ages. They will understand the truths which Christ longed to open to His disciples, but which they did not have faith to grasp. Forever and forever new views of the perfection and glory of Christ will appear. Through endless ages will the faithful Householder bring forth from His treasure things new and old.” Christ’s Object Lessons, 132–134.

"Mu bulamu obutaggwaawo tunaayiga ebyo ebyandigguddewo okutegeera kwaffe, singa twabadde twafunye omusana gwe kyasobokanga okufuna wano. Ensonga z’okununulwa zijja okukozesa emitima, amagezi, n’ennimi z’abo abununuddwa mu myaka egy’olubeerera. Bajja okutegeera amazima Kristo ge yagalanga nnyo okubikkulira abayigirizwa be, naye ge tebaalina kukkiriza kugategeera. Emirembe n’emirembe amatunuulirizo amapya ag’obutuukirivu n’ekitiibwa kya Kristo gajja kulabika. Okuyita mu myaka egitaggwaawo, owannyumba omwesigwa ajja okuleeta mu bugagga bwe ebiggya n’ebikadde." Christ's Object Lessons, 132-134.