We are now identifying that one of the events represented by the Seven Thunders is the work of Christ gathering His people a second time, which He began to do in July 2023. Millerite history identifies that this work is accomplished with the warfare of Islam as the backdrop of the message.

Kati tutegeera nti kimu ku bintu ebiragirwa mu Seven Thunders ye omulimu gwa Kristo ogw’okukungaanya abantu be omulundi ogw’okubiri, gwe yatandika okukola mu Julaayi 2023. Ebyafaayo by’Abamillerite biraga nti omulimu guno gutuukirizibwa nga obutabaala bwa Buyisiramu bwe bubeera emabega y’obubaka.

The message is the Revelation of Jesus Christ, which is unsealed just before probation closes, but that message is carried by (placed within the context of) the message of the Third Woe. At the very time the Lord was stretching His hand a second time in 1849, Sister White was commenting upon the shaking of the angry nations, which is a symbol of Islam.

Obubaka buno bwe Okubikkulirwa kwa Yesu Kristo, era kusumululibwa katono nga tennaggalaawo ekiseera eky’okugezesebwa, naye obubaka obwo butambulira (nga buteekeddwamu mu mulamwa gw’obubaka bw’Akabi ak’okusatu). Mu kiseera kennyini Mukama bwe yali agolola omukono gwe omulundi ogw’okubiri mu 1849, Mukyala White yali ayogerako ku kukankana kw’amawanga ag’obusungu, ekyo kye kifaananyi ky’Obuyisiramu.

“December 16, 1848, the Lord gave me a view of the shaking of the powers of the heavens. I saw that when the Lord said ‘heaven,’ in giving the signs recorded by Matthew, Mark, and Luke, He meant heaven, and when He said ‘earth’ He meant earth. The powers of heaven are the sun, moon, and stars. They rule in the heavens. The powers of earth are those that rule on the earth. The powers of heaven will be shaken at the voice of God. Then the sun, moon, and stars will be moved out of their places. They will not pass away, but be shaken by the voice of God.

Ku lunaku lwa 16 ogwa Desemba mu mwaka gwa 1848, Mukama yampa okulaba okukankanyizibwa kw’obuyinza bw’eggulu. Nalaba nti bwe Mukama yagamba nti ‘eggulu,’ bwe yawa obubonero obuwandiikiddwa Matayo, Makko ne Luka, yali ategeeza ddala eggulu; era bwe yagamba nti ‘ensi’ yali ategeeza ddala ensi. Obuyinza bw’eggulu bwe buno: omusana, omwezi n’emmunyeenye. Bifuga mu ggulu. Obuyinza bw’ensi bye bifuga ku nsi. Obuyinza bw’eggulu bujakukankanyizibwa ku ddoboozi lya Katonda. Ate olwo omusana, omwezi n’emmunyeenye bijja kusengulwa mu bifo byabyo. Tebiriggwaawo, wabula bijja kukankanyizibwa ku ddoboozi lya Katonda.

“Dark, heavy clouds came up and clashed against each other. The atmosphere parted and rolled back; then we could look up through the open space in Orion, whence came the voice of God. The Holy City will come down through that open space. I saw that the powers of earth are now being shaken and that events come in order. War, and rumors of war, sword, famine, and pestilence are first to shake the powers of earth, then the voice of God will shake the sun, moon, and stars, and this earth also. I saw that the shaking of the powers in Europe is not, as some teach, the shaking of the powers of heaven, but it is the shaking of the angry nations.” Early Writings, 41.

Ebire ebizikiza era ebiremere byavaayo ne bikkakkanya ne biggulana. Omukka ogw’eggulu gweyawula ne gwekulungula ngugenda emabega; ne tusobola okutuunula waggulu okuyita mu kifo ekiggulawazi mu Orioni, w’ewava eddoboozi lya Katonda. Ekibuga Ekitukuvu kijja okuserengeta okuyita mu kifo ekyo ekiggulawazi. Nalaba nti amaanyi g’ensi kati gakankanyizibwa era nti ebintu bijja mu nteekateeka. Entalo n’ebiwemezebwa by’entalo, ekitala, enjala, ne kawumpuli bye bisooka okukankanya amaanyi g’ensi; oluvannyuma eddoboozi lya Katonda lijja okukankanya enjuba, omwezi, n’enyenyenye, era n’ensi eno yennyini. Nalaba nti okukankanyizibwa kw’amaanyi mu Yooropa tekuli, nga bwe bayigiriza abamu, okukankanyizibwa kw’amaanyi ag’eggulu, wabula kwe kukankanyizibwa kw’amawanga ag’enyiike. Early Writings, 41.

The historians confirm that what was shaking the nations of Europe in 1848, was the activities of the armies of Islam, for prophetically they are symbolized as the power that angers the nations. In the first witness to the Lord stretching out His hand a second time in the history of 1840 to 1844, the message of the Midnight Cry arrived at the Exeter camp meeting. From there unto October 22, 1844 the message swept across the eastern seaboard of the United States like a tidal wave. That movement had been typified by Christ’s triumphal entry into Jerusalem, and it was an ass that carried Christ into Jerusalem.

Abannabyafaayo bakakasa nti ekyaali kikankanya amawanga ga Yulaaya mu 1848, kyali ebikolwa by’amagye g’Obusiraamu, kubanga mu by’obunnabbi bafaananyizibwa ng’amaanyi agasunguwaza amawanga. Mu bujulizi obwasooka obulaga Mukama ng’agolola omukono gwe omulundi ogw’okubiri mu byafaayo bya 1840 okutuuka ku 1844, obubaka bw’Okukaaba okw’ettumbi ly’ekiro bwatuuka mu lukuŋaana lwa kambi e Exeter. Okuva eyo okutuusa ku October 22, 1844, obubaka buno bwakubikira emabbali ag’oku nnyanja ag’Obuvanjuba ga Amerika ng’omuyengo omunene ogw’ennyanja. Obusasaane bw’obubaka obwo bwali bufaananyiziddwa okuyingira kwa Kristo okw’obuwanguzi mu Yerusaalemi, era ye endogoyi eyamutwala Kristo mu Yerusaalemi.

The message of the Midnight Cry represents the entire prophetic message of the Revelation of Jesus Christ, but that Revelation is placed within the context of Islam of the Third Woe angering the nations, for it is Islam that carries the message that is the Revelation of Jesus Christ. Jesus is the Lion of the tribe of Judah, and He is bound to the message of the “ass.”

Obubaka bw’Enduulu ey’ettumbi ly’ekiro bukiikirira obubaka bwonna obw’obunnabbi obuli mu Kubikkulirwa kwa Yesu Kristo, naye Okubikkulirwa okwo kutekeddwamu mu mbeera ey’Obusiraamu bwa Akabi Akasatu obusunguwaza amawanga, kubanga Obusiraamu bwe buwetikka obubaka obwo obuli Okubikkulirwa kwa Yesu Kristo. Yesu ye Empologoma ey’ekika kya Yuda, era asibiddwa ku bubaka bw’“endogoyi”.

Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee. Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk. Genesis 49:8–12.

Yuda, ggwe gwe baganda bo banaatendereza: omukono gwo gunaabeera ku nsingo z’abalabe bo; abaana ba kitaawo banaavuunamira mu maaso go. Yuda omwana w’empologoma: okuva ku muyiggo, mwana wange, oyimuse; yeefukamye, yeebase ng’empologoma, era ng’empologoma enkadde; ani alimuzuukusa? Omuggo ogw’obwakabaka tegugenda kuva awali Yuda, newaakubadde omulagizi w’amateeka okuva wakati w’ebigere bye, okutuusa Siilo bw’ajja; era gy’ali we banaakuŋŋaanira abantu. Ng’asiba omwana w’endogoyi we ku muzabbibu, n’omwana w’endogoyi ku muzabbibu ogusunsuddwa; yanaaza engoye ze mu wayini, n’ebyambalo bye mu musaayi gw’ezabbibu: Amaaso ge ganaabeera amamyufu olw’ewayini, n’amannyo ge ganaabeera ameeru olw’amata. Olubereberye 49:8-12.

It is through Judah that “the gathering of the people” is accomplished. Christ, as Judah, is also the “Vine,” and the “choice vine,” is bound to the “ass’s colt.” His “garments” are washed in “wine,” which was “the blood of grapes.” Christ began shedding His blood in Gethsemane, when He sweat blood, and Gethsemane means the “olive press.” From Gethsemane to the cross He shed His precious blood to gather all men unto Himself.

Kuyita mu Yuda we "okukuŋŋaanyizibwa kw'abantu" kituukirizibwa. Kristo, nga Yuda, era ye "Muzabbibu," era "omuzabbibu ogusinga obulungi," asibiddwa ku "ennyana y'endogoyi." "Ebyambalo" bye biwozebwa mu "mwenge," ogwali "omusaayi gw'ezabbibu." Kristo yatandika okufuka omusaayi e Getisemani, bwe ennyiriri ze zaafuuka ng'omusaayi, ate Getisemani kitegeeza "ekikubiro ky'emizeyituni." Okuva e Getisemani okutuuka ku musaalaba yafuka omusaayi gwe ogw'omuwendo omungi okukuŋŋaanya abantu bonna eri ye kennyini.

Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me. This he said, signifying what death he should die. John 12:31–33.

Kaakano okusalirwa omusango kw’ensi eno: kaakano omufuzi w’ensi eno anagobebwa ebweru. Nange, bwe nteekebwe waggulu okuva mu nsi, ndireeta abantu bonna gye ndi. Bino yabigamba ng’alaga engeri y’ekufa kwe yali anaafa. Yokaana 12:31-33.

Christ’s work of drawing all men unto Himself is a twostep process, for He first gathers the “outcasts of Israel,” and then uses them as an ensign to draw His other flock.

Omulimu gwa Kristo ogw'okusikiriza abantu bonna gy'ali guli mu mitendera ebiri, kubanga asooka akuŋaanya “abasaabaze ba Isirayiri,” oluvannyuma n'abakozesa ng'ekibendera okusikiriza ekisibo kye ekirala.

I am the good shepherd, and know my sheep, and am known of mine. As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep. And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. John 10:14–16.

Nze omusumba omulungi, era mmanyi endiga zange, era mmanyibwa endiga zange. Nga Kitange bw’amanyi nze, nange bwe ntyo mmanya Kitange; era nteeka wansi obulamu bwange olw’endiga. Ate nnina endiga endala, ezitali za kisibo kino; ne nazo nteekwa okuzileeta, era zijja okuwulira eddoboozi lyange; era walibaawo ekisibo kimu, n’omusumba omu. Yokaana 10:14-16.

The one hundred and forty-four thousand are the “sheep” who know Him. The “other sheep” are His flock that come out of Babylon when they see and hear the ensign. Before He lifts up His ensign, which are His sheep, He first gathers them a second time. That line of sacred history aligns with verses thirteen through fifteen of Daniel chapter eleven, and is therefore aligned with the hidden history of verse forty. It represents the line of the true Protestant horn which runs within the history of the apostate Protestant horn, the apostate Republican horn and the arrival of the whore of Tyre, just before the Sunday law of verse forty-one. The line of the true Protestant horn represents both the history and also the message where the one hundred and forty-four thousand are sealed.

Aba 144,000 be “endiga” ezimumanyi. “Endiga endala” ze kisibo kye eziva mu Babulooni bwe balaba ne bawulira omubala. Ng’atanasitula omubala gwe, nga z’endiga ze, asooka okubakuŋŋaanya omulundi ogw’okubiri. Olunyiriri olwo olw’ebyafaayo ebitukuvu lukwatagana n’ebitundu 13 okutuuka ku 15 eby’essuula 11 eya Danyeri, era lukwatagana n’ebyafaayo ebyakwekebwa eby’ekitundu 40. Kiyimirira olunyiriri lw’enyanga y’Abaprotestanti ey’amazima olutambula munda mu byafaayo by’enyanga y’Abaprotestanti eyakyama, n’enyanga ey’Abarepulikaani eyakyama, era n’okutuuka kw’omukazi omwenzi ow’e Ttuulo, ng’okuvaayo kwa tteeka lya Ssande ery’ekitundu 41 tekunnabaawo. Olunyiriri lw’enyanga y’Abaprotestanti ey’amazima luyimirira byombi ebyafaayo era n’obubaka we aba 144,000 basiigibwa akabonero.

The “outcasts of Israel” represent a line in contrast with the “assembly of mockers”, as Jeremiah identifies them, or as the “synagogue of Satan” as John identifies them in Revelation chapters two and three where the church of Smyrna and Philadelphia are addressed. The Philadelphians represent the “one hundred and forty-four thousand” of Revelation chapter seven, and Smyrna is “the great multitude” of the same chapter, who cannot be numbered. The two classes of redeemed in the last days are in controversy with those who lie, and who are in the synagogue of Satan, and claim they are God’s people, for they say they are Jews.

“Abasuulibwa ebweru ba Isirayiri” bakiikirira olunyiriri oluyawukana n’“olukiiko lw’abasekerera,” nga Yeremiya bw’abayita, oba “ekkuŋaaniro lya Sitaani,” nga Yokaana bw’abayita mu Okubikkulirwa essuula bbiri n’esatu, mwe waayogererwa eri ekkanisa eya Smyrna n’eya Philadelphia. Ab’e Philadelphia bakiikirira “144,000” mu Okubikkulirwa essuula omusanvu, ate ekkanisa eya Smyrna ye “ekibiina ekinene ennyo” eky’essuula eyo, abatayinza kubalibwa. Ebika bibiri by’abaanunulibwa mu nnaku ez’enkomerero biri mu mpaka ne abo aboogera obulimba, era abali mu kkuŋaaniro lya Sitaani, era beeyita be bantu ba Katonda, kubanga bagamba nti Bayudaaya.

The line of the true Protestant horn consists of the controversy that exists between themselves and the former covenant people who are then being passed by. In the same history the faithful are also in controversy with the line of apostate Protestantism and Catholicism. Those three religious entities represent the dragon, the beast and the false prophet at the micro level within the line of the true Protestant horn.

Olunyiriri lw’enyanga ey’amazima ey’Abaprotestanti lukwatagana ku nkontana ebaddewo wakati waabwe n’abantu b’Endagaano ey’edda, ab’oluvannyuma bayitibwako. Mu byafaayo bye bimu, abeesigwa nabo bali mu nkontana n’olunyiriri lw’ObuProtestanti obwajeemu n’Obukatoliki. Ebitongole eby’eddiini ebisatu ebyo bikiikirira ejjoka, ekisolo n’nnabbi ow’obulimba ku mutendera omutono mu linyiriri ly’enyanga ey’amazima ey’Abaprotestanti.

“I saw the nominal church and nominal Adventists, like Judas, would betray us to the Catholics to obtain their influence to come against the truth. The saints then will be an obscure people, little known to the Catholics; but the churches and nominal Adventists who know of our faith and customs (for they hated us on account of the Sabbath, for they could not refute it) will betray the saints and report them to the Catholics as those who disregard the institutions of the people; that is, that they keep the Sabbath and disregard Sunday.” Spalding and Magan, 1, 2.

Nalaba ekkanisa mu linnya lyokka n’Abadiventisti mu linnya lyokka, nga Yuda, nga bajja okututuwaayo eri Abakatoliki balyoke bafune obuwagizi bwabwe okulumba amazima. Mu kiseera ekyo, abatukuvu bajja kuba abantu abatamanyiddwa nnyo mu maaso g’Abakatoliki; naye amakkanisa n’Abadiventisti mu linnya lyokka abamanyi okukkiriza kwaffe n’enkola yaffe (kubanga baatukyawa lwa Sabaata, kubanga tebaayinza okugisazaamu) bajja okuwaayo abatukuvu ne babalumiriza eri Abakatoliki nga abo abatagondera ebiragiro by’abantu; kye kitegeeza nti bakuuma Sabaata era tebakuuma Ssande. Spalding ne Magan, 1, 2.

We have dealt with this passage before, and in so doing identified that the expression “nominal church” and the expression “nominal Adventist” would have had a different meaning and application when Sister White penned the words. Yet the prophets spoke more for the last days than they did for their own history, so in this passage the nominal church in the last days would be apostate Protestantism. The word “nominal” means “in name only”.

Twasooka okwogerako ku kitundu kino, era bwe tutyo ne tutegeera nti ebigambo “nominal church” n’ “nominal Adventist” byalina amakulu n’engeri gye byakozesebwamu enjawulo mu kiseera Sister White lwe yawandiika ebigambo ebyo. Naye bannabbi baayogera nnyo ku nnaku ez’enkomerero okusinga ku byafaayo byabwe, kale mu kitundu kino ekkanisa “nominal” mu nnaku ez’enkomerero ebeera Purotesitantisimu eyakyama. Ekigambo “nominal” kitegeeza “mu linnya lyokka.”

The so-called Protestant church ceased to protest Rome in 1844, when they rebelled against entering into the Most Holy Place by faith, where they could have recognized the seventh-day Sabbath is the correct day of worship. Instead, they retained the worship of the sun, which is the mark of Catholicism. It is impossible to “protest” Rome, which is the only definition of the word “Protestant,” if you have accepted her symbol of authority, which the Roman church has repeatedly identified as her authority to change the day of worship in the Bible from the seventh-day Sabbath unto Sunday.

Ekanisa gye bayita ey’Abaprotestanti yakoma okuwakanya Roma mu mwaka gwa 1844, bwe baajeemera okuyingira mu Kifo Ekitukuvu Ennyo mu kukkiriza, we baandiyinzidde okutegeera nti Ssabbiiti ey’olunaku olw’omusanvu ye lunaku olutuufu olw’okusinza. Wabula ne basigala bakwatirira ku kusinza enjuba, ekyo kye kabonero ky’obukatolika. Tekisoboka okuwakanya Roma, kye ky’ensobanuro yokka ey’ekigambo ‘Protestant,’ singa okakkirizza akabonero k’obuyinza bwayo, Ekanisa ey’e Roma yagamba emirundi mingi nti akabonero ako ke buyinza bwayo obw’okukyusa olunaku olw’okusinza mu Bayibuli okuva ku Ssabbiiti ey’olunaku olw’omusanvu okudda ku Sande.

“Nominal Adventists” are those who profess to be Seventh-day Adventists, but they are also identified as Judas, who is the symbol of a disciple that has betrayed his profession. The nominal Seventh-day Adventist church will hate the “saints” and those saints “will” then “be an obscure people.” They hate the obscure saints, “on account of the Sabbath,” truth they cannot “refute.” The Sabbath truth in Sister White’s history was the seventh-day Sabbath, but it typifies the Sabbath truth of the last days, which cannot be refuted, and that is the doctrine that was first rejected by Laodicean Seventh-day Adventism in their rebellion in 1863. That doctrine was the first foundational truth discovered by William Miller, and it represents the foundational truths of Adventism that the nominal Adventists refuse to walk in, as represented by Jeremiah’s old paths. That Sabbath truth is the “seven times,” of Leviticus twenty-six.

"Abadiventisi b'omu linnya bokka" be abo abeeyita Abadiventisi ab'olunaku olw'omusanvu, naye era bafaananyizibwa ne Yuda, oyo ali akabonero k'omuyigirizwa eyalyazaamu okweyatula kwe. Ekkanisa y'Abadiventisi ab'olunaku olw'omusanvu ab'omu linnya bokka ejja kyawa "abatukuvu," era abo abatukuvu "balibeera" olwo "abantu abatamanyikiddwa." Bakyawa abo abatukuvu abatamanyikiddwa, "ku lwa Ssabbiiti," amazima ge batayinza "kuwakanira." Amazima ga Ssabbiiti mu byafaayo bya Sister White gyaali Ssabbiiti y'olunaku olw'omusanvu, naye gakifaananyiriza amazima ga Ssabbiiti ag'ennaku ez'enkomerero, agatayinza kuwakanibwa, era ye enjigiriza eyasooka okugaanibwa Abadiventisi ab'olunaku olw'omusanvu aba Lawodikiya mu kujeemera kwabwe mu 1863. Enjigiriza eyo ye yali amazima ag'omusingi agasooka agazuulibwa William Miller, era eyimiririra amazima ag'omusingi g'Obudiventisi ge Abadiventisi b'omu linnya bokka bagegaanye okutambuliramu, nga bwe kiragibwa mu "enzira enkadde" za Yeremiya. Ago amazima ga Ssabbiiti ge "emirundi musanvu," mu Leevitikusu 26.

The line of true Protestantism that is made up of Philadelphia and Smyrna are betrayed by those represented as Judas. Judas covenanted to betray Jesus three times, thus identifying a progressive betrayal that preceded and concluded at the cross. Verse sixteen of Daniel eleven represents the Sunday law, which was typified by the cross. Therefore, in the verses leading to the Sunday law of verse sixteen, which is also the Sunday law of verse forty-one, a three-step betrayal is brought upon the saints of the last days. The betrayal occurs during the period when the Lord is gathering His last-day ensign a second time.

Olunyiriri lw’ObuProtestanti obw’amazima olugattiddwaamu Philadelphia ne Smyrna lulyamuwibwa abo abakiikirirwa nga Yuda. Yuda yakola endagaano ey’okulyamuwa Yesu emirundi esatu, ekiraga obulyamu obweyongera mu bitundu obwabaddewo nga bukulembedde omusaalaba era ne buggwa ku musaalaba. Olunyiriri olw’ekkumi na mukaaga mu Danyeri ekkumi n’emu limeerereza teeka lya Sande, eryafaananyizibwa omusaalaba. Noolwekyo, mu minnyiriri egikulembereza teeka lya Sande ery’olunyiriri olw’ekkumi na mukaaga, era nga teeka lino lisangibwa ne mu olunyiriri olw’amakumi ana mu emu, obulyamu obw’ebitundu bisatu buleetebwa ku batukuvu b’ennaku ez’enkomerero. Obulyamu bubaawo mu kiseera Mukama lw’akuŋŋaanya ekibendera kye eky’ennaku ez’enkomerero omulundi ogw’okubiri.

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. The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them. Isaiah 11:10–14.

Era mu lunaku olwo walibaawo omuzi gwa Yese, ogunaayimirira ng’akabonero eri amawanga; ab’amawanga banaamunoonya; era okuwummula kwe kunaabanga kwa kitiibwa. Era mu lunaku olwo, Mukama an’addamu omulundi ogw’okubiri okuteeka omukono gwe okuzza ekitundu ekyasigaddewo mu bantu be, ab’anaasigalawo, okuva mu Asiriya, ne mu Misiri, ne mu Pathurosi, ne mu Kuusi, ne mu Eramu, ne mu Shinari, ne mu Hamasi, ne mu bizinga eby’ennyanja. Era anateekawo akabonero eri amawanga, n’akungaanya abaagobebwa ba Isiraeri, n’akungaanya wamu abasaasaanyizibbwa ba Yuda okuva ku mabbali ennya g’ensi. Era obuggya bwa Efulayimu bunaaggyibwawo, n’abalabe ba Yuda banasalibwawo: Efulayimu tajja kubeera na buggya eri Yuda, era Yuda tajja kunyigiriza Efulayimu. Naye banaabuuka ku magiggo g’Abafirisuuti eri ebugwanjuba; banaabanyaga wamu abo ab’ebuvanjuba: banaateeka omukono gwabwe ku Edomu ne Mowaabu; n’abaana ba Amoni banaabagondera. Isaaya 11:10-14.

Isaiah identifies the historical setting for this passage in verse ten, with the expression “in that day.” That “day” has therefore been identified in the verses that preceded verse ten. When we trace this particular prophetic narrative back to a reference that allows us to identify when “that day” is, we come to verse one, of chapter ten.

Isaaya alaga embeera ey’ebyafaayo ey’ekitundu kino mu olunyiriri olw’ekkumi, ng’ayogera nti, "mu lunaku olwo." Olunaku olwo lwamanyiddwa mu nnyiriri ezikulembedde olunyiriri olw’ekkumi. Bwe tudda emabega mu buwandiike buno obw’obunnabbi ne tutuuka ku njuliro etutuyamba okutegeera ekiseera "olunaku olwo" lwe luli, tusanga olunyiriri olusooka olw’essuula ey’ekkumi.

Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed. Isaiah 10:1.

Zibasanze abo abateekawo ebiragiro ebitali bya bwenkanya, n’abo abawandiika obukambwe bwe balagidde. Isaaya 10:1.

Sister White identifies the “unrighteous decree” of this verse as the soon coming Sunday law:

Sister White alambulula nti “ekiragiro ekitali butuukirivu” eky’omu kyawandiikibwa kino kye tteeka lya Sande erijja amangu:

“An idol sabbath has been set up, as the golden image was set up in the plains of Dura. And as Nebuchadnezzar, the king of Babylon, issued a decree that all who would not bow down and worship this image should be killed, so a proclamation will be made that all who will not reverence the Sunday institution will be punished with imprisonment and death. Thus the Sabbath of the Lord is trampled underfoot. But the Lord has declared, ‘Woe unto them that decree unrighteous decrees, and write grievousness which they have prescribed’ [Isaiah 10:1]. [Zephaniah 1:14–18]” Manuscript Releases, volume 14, 92.

Wateekeddwawo Ssabbiiti ey’ekifaananyi, nga bwe baayimiriza ekifaananyi ky’azaabu mu ttale lya Dura. Era nga Nebukadduneeza, kabaka wa Babulooni, bwe yawa ekiragiro nti bonna abatayinama wadde okusinza ekifaananyi kino battibwe, noolwekyo walilangirirwa nti bonna abataajja kussaamu ekitiibwa enteekateeka eya Ssande banakolebwako ekibonerezo ky’okuggalirwa mu kkomera n’okuttibwa. Bw’otyo Ssabbiti ya Mukama eyinyagirirwa wansi w’ebigere. Naye Mukama agambye, ‘Zibasanze abo abateekawo ebiragiro eby’obutali butuukirivu, era abawandiika ebikambwe bye beebalagira’ [Isaaya 10:1]. [Zefaniya 1:14-18] Manuscript Releases, volume 14, 92.

The context of the Lord gathering His people a second time is placed in the history of the approaching Sunday law crisis, for in verse twelve of chapter ten, Isaiah speaks of the Lord finishing a work among His people before, He brings His Executive Judgment at the unrighteous decree, which is the Sunday law.

Omulamwa ogw’okukuŋŋaanya kwa Mukama abantu be omulundi ogw’okubiri guteekeddwa mu byafaayo by’ekizibu ekikulu eky’etteeka lya Sande ekiri okusemberera, kubanga mu ssuula ey’ekkumi, mu olunnyiriri olw’ekkumi n’ebiri, Isaaya ayogera ku Mukama okumaliriza omulimu mu bantu be nga tannaleeta ekibonerezo kye ekituukirizibwa ku kiragiro eky’obutali bwenkanya, ekyo kye tteeka lya Sande.

Wherefore it shall come to pass, that when the Lord hath performed his whole work upon mount Zion and on Jerusalem, I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks. Isaiah 10:12.

Ky’ekivudde kiriba nti, Mukama bw’anaaba amaze okukola omulimu gwe gwonna ku Lusozi Sayuuni ne ku Yerusaalemi, ndibonereza ebibala by’omutima ogukakanyavu ogw’kabaka w’e Bwasuli, era n’obugulumivu bw’amaaso ge ag’ekyejo. Isaaya 10:12.

The “work upon Zion and on Jerusalem”, which the Lord “performs” before the punishment of the papacy begins at the Sunday law, is the sealing of the one hundred and forty-four thousand. In Ezekiel chapter nine, the man with the writer’s inkhorn goes through Jerusalem placing a mark upon those “that sigh and cry for the abominations done in the land” and in the church. That work includes the process of the Lord gathering together the outcasts of Israel a second time. He gathers them from the four corners of the earth, and the “four corners of earth” is represented by eight geographical areas. Eight is the symbol of the testing process of the image of the beast, thus identifying that the final gathering of those who would be the ensign takes place during the period when the image of the beast test is being accomplished in the earth.

‘Omulimu ku Sayuuni ne ku Yerusaalemi’, gwe Mukama ‘akola’ nga tannaba kutandika ekibonerezo ky’obw’Apapa ekitandikira ku tteeka lya Ssande, kwe kuteekebwa akabonero kw’emitwalo kkumi na nnya mu nkumi nnya. Mu kitabo kya Ezekyeri essuula ey’ekkenda, omusajja alina ensuwa y’ewino ey’omuwandiisi ayita mu Yerusaalemi ng’ateekako akabonero ku abo ‘abakaaba era abakungubaga olw’ebikolwa eby’ensonyi ebikolebwa mu nsi’ era ne mu kkanisa. Omulimu ogwo gwayigiramu entekateeka ey’Omukama okuŋŋaanya abaagobebwa ba Isirayiri omulundi ogw’okubiri. Abakuŋŋaanya okuva mu njuyi ennya z’ensi, era ‘enjuyi ennya z’ensi’ zikiririrwa ebitundu by’ensi munaana. Munaana kye kabonero ka nteekateeka y’ekigezo ky’ekifaananyi ky’ensolo; n’otyo kiraga nti okuŋŋaanya okw’enkomerero kw’abo ab’anaabanga ekibendera kuba mu kiseera nga ekigezo ky’ekifaananyi ky’ensolo kituukirizibwa mu nsi.

The unity represented by “Ephraim” “not envying Judah, and Judah” “not vexing Ephraim,” occurs when the adversaries of Judah are cut off. Prophetically, the former covenant people, represented by Judas, or the synagogue of Satan, or the assembly of mockers, or the Protestants of Millerite history, or the Jews of Christ’s history are “cut off” at the first disappointment. When Jeremiah represents that very history, he was instructed that he could never return to the assembly of mockers, though they could return to him if they chose to repent.

Obumu obuyimirizibwa mu "Efulayimu" "nga talina buggya eri Yuda, ate Yuda" "nga atatawanya Efulayimu," bubaawo nga abalabe ba Yuda batemeddwaawo. Mu bubaka bw'obunnabbi, abantu b'endagaano abaasooka, abakiikirirwa Yudasi, oba esinagogi ya Sitaani, oba ekkuŋaaniro ly'abanyoomi, oba Abaprotestanti mu byafaayo bya Millerite, oba Abayudaaya mu byafaayo bya Kristo, "batemeddwaawo" mu kulemererwa okwasooka. Jeremiya bwe yakiikirira ebyafaayo ebyo byennyini, yategeezebwa nti tayinza ddala kuddayo mu kkuŋaaniro ly'abanyoomi, newankubadde bo basobola okuddira gy'ali singa beesalawo okwenenya.

From July 18, 2020 unto the Sunday law the Lord gathers His last-day people a second time. He gathers them from around the world, during a period when He is finishing His whole work on Judah and Jerusalem. In that sealing time, God’s last-day people will be obscure, but will never-the-less be confronted by a threefold union which opposes their work.

Okuva nga 18 Julaayi 2020 okutuusa ku tteeka lya Ssande, Mukama anakuŋaanya abantu be ab’ennaku ez’enkomerero omulundi ogw’okubiri. Anabakuŋaanya okuva mu nsi yonna, mu kiseera nga amaliriza omulimu gwe gwonna ku Yuda ne Yerusaalemi. Mu kiseera ekyo eky’okuteekebwako akabonero, abantu ba Katonda ab’ennaku ez’enkomerero baliba abatono era abatamanyiddwa, naye newaakubadde bwe kityo, balisoomozebwa obumu obw’ensatu obuli mu kulwanyisa omulimu gwabwe.

Catholicism is the beast of the threefold union, and one of her daughters is the class Sister White identifies as the nominal church. They represent the false prophet. The nominal Laodicean Adventists, represented by Judas, are the dragon in this representation. The rebellion of 1863 was typified by the rebellion of ancient Israel at the first Kadesh, when they chose to reject the message of Joshua and Caleb and return to Egypt. Egypt is a symbol of the dragon.

ObuKatolika ye ensolo ey’omukago ogw’obutundu busatu, era omu ku bawala baayo ye ekika Sisitera White ky’ategeeza nti kye ekkanisa eya mu linnya lyokka. Abo bakiikirira nnabbi ow’obulimba. Abadiventisiti ab’e Lawodikiya ab’omu linnya lyokka, abaakiikirirwa Yuda, be omusota mu kifaananyi kino. Obujeemu obw’omu 1863 bwafaananyizibwa n’obujeemu bwa Isirayiri ey’edda ku Kadesi eyasooka, bwe baasalawo okugaanira obubaka bwa Yoswa ne Kalebu ne baddayo e Misiri. Misiri ke kifaananyi ky’omusota.

Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:2, 3.

Omwana w’omuntu, teeka amaaso go ku Farawo kabaka w’e Misiri, yogerera obunnabbi ku ye ne ku Misiri yonna: yogera, ogambe nti, Bw’ati ayogera Mukama Katonda; Laba, ndi ku ggwe, Farawo kabaka w’e Misiri, ensolo ennene ey’omu mazzi ekiri wakati mu migga gye, ey’agambye nti, Omugga gwange gwange, era nze nnagukolera olwange. Ezekyeri 29:2, 3.

The rebellion at Kadesh represented the tenth test in a testing process that brought about the rejection and death of the chosen people who had been brought out of Egypt, and typified the final test of a testing process that was brought upon Philadelphian Millerite Adventism on October 22, 1844 and concluded with the rebellion of 1863. At the very end of ancient Israel’s history, the Jews “cried out, ‘Away with him, away with him, crucify him’. Pilate saith unto them, ‘Shall I crucify your King?’ The chief priests answered, ‘We have no king but Caesar.’” In the first rebellion and the last rebellion the former covenant people chose to identify a symbol of the dragon (Egypt and pagan Rome) as their king.

Obujeemu obwali e Kadeshi bweyimirira nga ekigezo eky’ekkumi mu nteekateeka y’okugezesebwa eyavaamu okugaanyizibwa n’okufa kw’abalondebwa abaava mu Misiri, era kyali ekifaananyi ky’ekigezo eky’enkomerero mu nteekateeka y’okugezesebwa eyaleetebwa ku Philadelphian Millerite Adventism nga October 22, 1844, ne kiggwa n’obujeemu bwa 1863. Ku nkomerero ddala y’ebyafaayo by’Isirayiri ey’edda, Abayudaaya ne bakaaba nti, ‘Mumugyewo, mumugyewo, mumubambe ku musaalaba.’ Pilato n’abagamba nti, ‘Ndibambe Kabaka wammwe ku musaalaba?’ Abakabona abakulu ne baddamu nti, ‘Tetulina kabaka wabula Keezaali.’ Mu bujeemu obusooka n’obusembayo, abantu b’Endagaano eyasooka baalondawo akafaananyi k’ejjoka (Misiri ne Loma ey’obupagani) okuba Kabaka waabwe.

On July 18, 2020, the “adversaries of Judah” were “cut off,” and the temple of the one hundred and forty-four thousand was set up. All that was left was for the temple to be cleansed, in advance of the Messenger of the Covenant suddenly coming to His temple. The temple of Millerite history was erected in forty-six years from 1798 unto 1844. At the first disappointment of April 19, 1844 the Protestants were cut off and became part of the synagogue of Satan, the assembly of mockers, a daughter of Rome. From that point until October 22, 1844 a purification process occurred in advance of the faithful following Christ into the Most Holy Place, that He might accomplish the work of joining His divinity to their humanity.

Ku July 18, 2020, “abalabe ba Yuda” “battibwawo,” era yeekaalu ya 144,000 yateekebwawo. Ekyasigalawo kyokka kye kuba nti yeekaalu etukuzibwe, nga kyesaategekera Omubaka w’Endagaano okujja mu bwangu mu yeekaalu ye. Yeekaalu mu byafaayo bya ba Millerite yazimbibwa mu myaka 46 okuva mu 1798 okutuuka mu 1844. Ku kusuulirwa okwasooka kw’ennaku ya April 19, 1844, Aba-Protestanti baasalibwawo ne bafuuka ekitundu ku essinagogi ya Sitaani, olukuŋaana lw’abasekerera, muwala wa Loma. Okuva olwo okutuuka nga October 22, 1844, waaliwo omutendero gw’okutukuza nga gusaategekera abeesigwa okugoberera Kristo okuyingira mu Kifo Ekitukuvu Ennyo, alyoke atuukirize omulimu ogw’okugatta Obwakatonda bwe n’obuntu bwabwe.

The history of the true Protestant horn, that is gathered a second time just before the unrighteous decree, that they might be the ensign that God employs to call His other flock out of Babylon, occurs in the same period where the apostate Republican and Protestant horns are joining together, committing spiritual fornication, thus becoming one flesh, or one temple, which is the image of the beast. God’s temple is simultaneously forming the image of Christ.

Ebyafaayo eby’ennyanga ya BaProtestanti ey’amazima, ekukungaanyizibwa omulundi ogw’okubiri nga tekinnaba kufulumizibwa ekiragiro eky’obutali butuukirivu, okubeera ekibendera Katonda ky’akozesa okuyita ekisibo kye ekirala okuva mu Babulooni, biberawo mu kiseera kye kimu mwe ennyanga za Abarepulikaani ne za BaProtestanti ezajeemera zeegatta, ne zikola obwenzi bw’eby’Omwoyo, ne bafuuka omubiri gumu, oba yeekaalu emu, nga ye kifaananyi ky’ekisolo. Yeekaalu ya Katonda mu kiseera kye kimu etondawo ekifaananyi kya Kristo.

We will continue this study in the next article.

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

The word that came to Jeremiah from the Lord, saying, Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour; If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever. Behold, ye trust in lying words, that cannot profit. Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not; And come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations? Is this house, which is called by my name, become a den of robbers in your eyes? Behold, even I have seen it, saith the Lord.

Ekigambo ekyajja eri Yeremiya okuva eri Mukama, nga kigamba nti, Yimirira mu mulyango gw’ennyumba ya Mukama, ogyogereyo ekigambo kino, oyogere nti, Muwulirize ekigambo kya Mukama, mmwe mwenna ab’e Yuda, abayingira mu miryango gino okusinza Mukama. Bw’ati bw’ayogera Mukama ow’eggye, Katonda wa Isirayiri: Mutereeze amakubo gammwe n’ebikolwa byammwe, era ndibakiriza mubeere mu kifo kino. Temwesiga bigambo eby’obulimba bigamba nti, Ennyumba ya Mukama, Ennyumba ya Mukama, Ennyumba ya Mukama, ze zino. Kubanga bwe mutereeza ddala amakubo gammwe n’ebikolwa byammwe; bwe mukola ddala obwenkanya wakati w’omuntu ne munne; bwe mutabonyabonyanga mugenyi, n’omwana atalina kitaawe, ne namwandu, so ne mutafukanga musaayi gw’atalina musango mu kifo kino, so ne mutagobereranga balubaale abalala okubaleetera obubi: awo ndibakiriza mubeere mu kifo kino, mu nsi gye nnawa bajjajjammwe, emirembe n’emirembe. Laba, mwesiga bigambo eby’obulimba ebitalina mugaso. Mubbanga, muttanga, mukolanga obwenzi, mulayiranga obulimba, muwokerezanga obubaane eri Baali, mugobereranga balubaale abalala be mutamanyi; ne mujjanga, ne muyimirira mu maaso gange mu nnyumba eno eyitibwa erinnya lyange, ne mugamba nti, Tuwonyezeddwa okukola ebikolwa eby’ekivve ebyo byonna? Ennyumba eno eyitibwa erinnya lyange, ebuuse mu maaso gammwe ekidduukulu ky’abanyazi? Laba, nze nennyini ndabiddeko, bw’ayogera Mukama.

But go ye now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel. And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Seest thou not what they do in the cities of Judah and in the streets of Jerusalem? Jeremiah 7:1–17.

Naye mugende kaakano mu kifo kyange ekyali e Siiro, we nateeka erinnya lyange olubereberye, mulabe kye nakikola olw’obubi bw’abantu bange Isirayiri. Kale kaakano, kubanga mukoze ebyo byonna, bw’ayogera Mukama, era ne mbagamba, ngasituka mu makya ne njogera, naye temwawulira; ne mbayita, naye temwadamu; Kyenva nkola ennyumba eno, eyitibwa mu linnya lyange, gye mweesiga, ne ekifo kye nabawa mmwe ne bajjajjammwe, nga bwe nnakola e Siiro. Era ndibasuula ebweru mu maaso gange, nga bwe nnasuulayo baganda bammwe bonna, era ensigo ya Efulayimu yonna. Kale totasabira abantu bano, so tolinnya eddoboozi lyo mu kukaaba newaakubadde mu kusaba ku lwaabwe, so tokwegayirira eri nze ku lwaabwe: kubanga sijja kukuwulira. Tobiraba kye bakola mu bibuga bya Yuda ne mu nguudo za Yerusaalemi? Yeremiya 7:1-17.