In the recent articles we have been referring to a few passages from the Spirit of Prophecy that identify a period of time from September 11, 2001 until Michael stands up and human probation closes. During that period of time, there are a handful of prophetic illustrations which identify the final work of Christ in the Most Holy Place.

Mu biwandiiko ebyasembayo, tubadde twogerako ku bitundu bimu okuva mu Omwoyo gw’Obunnabbi ebiraga ebbanga okuva nga 11 Sebuttemba 2001 okutuusa lwe Mikaeri ayimirira era ekiseera eky’obusaasizi eri abantu ne kiggwawo. Mu bbanga eryo, waliwo eby’okulabirako ebitonotono eby’obunnabbi ebiraga omulimu ogw’enkomerero ogwa Kristo mu Kifo Ekitukuvu Ennyo.

The work of Christ in the sanctuary is represented in the vision of the Ulai River of Daniel chapter eight, and Sister White has informed us that the vision of the Ulai River is now in the process of fulfillment. The final work accomplished in the heavenly sanctuary, which is now in the process of fulfillment, is represented in a variety of prophetic terms. It is represented as, among other prophetic representations, the sealing time, the latter rain, the closing work of salvation, and the cleansing of the temple. It is important to bring those terms together, and also to place them in their correct historical setting.

Omulimu gwa Kristo mu yeekaalu guyimirizibwa mu eryolesebwa ly’Omugga Ulai ery’omu Danyeri essuula munaana, era Mukyala White atutegezezza nti eryo eryolesebwa ly’Omugga Ulai kaakano liri mu kutuukirizibwa. Omulimu ogw’enkomerero ogukolebwa mu yeekaalu ey’eggulu, oguli kaakano mu kutuukirizibwa, guyimirizibwa mu njogera ez’obunnabbi ez’enjawulo. Guyimirizibwa mu njogera ez’obunnabbi ng’ebbanga ery’okuteekebwako akabonero, enkuba ey’oluvannyuma, omulimu ogw’okuggalawo ogw’obulokozi, n’okutukuza yeekaalu, nga ne waliwo ne bimu ebirala eby’obunnabbi. Kikulu okukuŋaanya ebigambo ebyo wamu, era n’okubiteeka mu mbeera yaabyo entuufu mu byafaayo.

“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

"Mu biro ebyo, nga omulimu ogw’obulokovu guggalawo, ennaku zijja ku nsi, era amawanga ganyiiga, naye galiziyizibwa obutatangira omulimu gw’omulayika ow’okusatu. Mu biro ebyo 'enkuba ey’oluvannyuma,' oba okuzzaamu amaanyi okuva mu maaso ga Mukama, ejja okuwa amaanyi eddoboozi eddene ly’omulayika ow’okusatu, era n’okutegeka abatukuvu okuyimirira mu kiseera lwe bijja okuyiwibwa ebiboko musanvu eby’enkomerero." Early Writings, 85.

The “work of the third angel” is also “the work of salvation,” which prepares “the saints to stand in the period when the seven last plagues shall be poured out.”

"Omulimu gw'omubaka ow'okusatu" era "omulimu gw'obulokozi," ogutegekera "abatukuvu okuyimirira mu kiseera lwe amakuba musanvu ag'enkomerero ganaafukibwa."

And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:18.

Era amawanga ne gasunguwala, n’obusungu bwo butuuse, n’ekiseera ky’abafu okusalirwawo omusango, era owa mpeera eri abaddu bo bannabbi, n’abatukuvu, n’abo abatya erinnya lyo, abato n’abanene; era ozikirize abo abazikiriza ensi. Okubikkulirwa 11:18.

The nations are angered before probation closes (which is when God’s wrath is poured out), yet when the nations are angered, they are also “held in check.” The “time” when the nations are angered, identifies the beginning of the closing work of salvation, and the closing work of salvation is the sealing of God’s people.

Amawanga gasunguwala ng’ekiseera ky’okusaasirwa tekinnaggala (kye kiseera Katonda lw’ayiyiza obusungu bwe), naye ng’amawanga bwe gasunguwala, era ne “gaziyizibwa.” “Ekiseera” amawanga lwe gasunguwala, kiraga okutandika kw’omulimu ogw’enkomerero ogw’obulokozi, era omulimu ogw’enkomerero ogw’obulokozi ye okuteekebwako akabonero ka Katonda ku bantu ba Katonda.

“The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’” Testimonies, volume 3, 266.

Abantu ba Katonda ab’amazima, abalina omwoyo ogw’omulimu gwa Mukama n’obulokozi bw’emimeeme mu mitima, bulijjo baliraba ekibi mu ngeri yaakyo entuufu ey’obukibi. Bulijjo bajja kubeeranga ku ludda olw’okwesigwa n’olw’okwogera mu butereevu ku bibi ebyangu okwetooloola abantu ba Katonda. Okusingira ddala mu mulimu oguggwaawo ogw’ekkanisa, mu kiseera eky’okussaako akabonero eky’emitwalo kkumi na nnya n’enkumi nnya abagenda okuyimirira bataliiko kamogo mu maaso g’enteebe y’obwakabaka ya Katonda, we balyewulira ennyo ddala ebikyamu by’abantu ba Katonda abeyita nti be ba Katonda. Kino kiyolesebwa n’amaanyi mu kifaananyi ky’omunnabbi eky’omulimu ogwasembayo, ng’abasajja buli omu ng’alina eky’okutta mu mukono gwe. Omu ku bo yali yambadde linena, ng’alina ensuwa y’amawugo ey’omuwandiisi ku lubali lwe. “Era Mukama n’amugamba nti, Yita mu makkati g’ekibuga, mu makkati ga Yerusaalemi, ossaako akabonero ku malala g’abasajja abasinda era abaakaaba olw’ebikolwa eby’emizizo byonna ebikolebwa mu makkati mu yo.” Testimonies, Voliyumu 3, omuko 266.

The nations are held in check so as to not prevent the sealing of the one hundred and forty-four thousand. In Revelation chapter seven, the angry nations that are held in check are represented as four winds that are held in check during that very same period of time, and that time is specifically identified as a period of time.

Amawanga gakomezebwa obutaziyiza okuteekebwako akabonero kw’abo 144,000. Mu Kubikkulirwa essuula ey’omusanvu, amawanga ag’ekiruyi agakomerezebwa gafaananyizibwa ng’empewo ennya ezikomerezebwa mu kiseera kye kennyini ekyo, era ekiseera ekyo kiragibwa bulambulukufu nti kye kiseera ekiteekeddwawo.

“Satan is now using every device in this sealing time to keep the minds of God’s people from the present truth and to cause them to waver. I saw a covering that God was drawing over His people to protect them in the time of trouble; and every soul that was decided on the truth and was pure in heart was to be covered with the covering of the Almighty.

Sitaani kati akozesa enkwe zonna mu kiseera kino eky'okuteekebwako akabonero okuggya emitima gy'abantu ba Katonda ku mazima ag'ekiseera kino era okubaleetera okusagaasagana. Nalaba ekisaanikira Katonda kye yali abikka ku bantu be okubakuuma mu kiseera eky'obuzibu; era buli mwoyo eyali asazeewo ddala mu mazima era ng'omutima omuyonjo alibikkibwa ekisaanikira ky'Ayinza Byonna.

“Satan knew this, and he was at work in mighty power to keep the minds of as many people as he possibly could wavering and unsettled on the truth. …

Sitaani yamanya kino, era yabadde akola mu maanyi amanene okukuuma ebirowoozo by’abantu abangi ennyo nga bwe yasobola ddala nga bitetemeka era bitamaliriziddwa ku mazima. ...

“I saw that Satan was at work in these ways to distract, deceive, and draw away God’s people, just now in this sealing time. I saw some who were not standing stiffly for present truth. Their knees were trembling, and their feet sliding, because they were not firmly planted on the truth, and the covering of Almighty God could not be drawn over them while they were thus trembling.

Nalaba nti Setaani yali akola mu ngeri zino okutabula, okulimba, n’okubaggya abantu ba Katonda ku mazima, kakano ddala mu kiseera kino eky’okuteekebwa akabonero. Nalaba abamu abatayimirira n’obunywevu ku mazima ag’ebiseera bino. Amavi gaabwe gaali gakankana, era ebigere byabwe byali biserengetera, kubanga tebaali bayimiridde n’obunywevu ku mazima, era ekisaanikizo kya Katonda Oyinza Byonna tekyayinza kubabikkako nga bakankana bwe batyo.

“Satan was trying his every art to hold them where they were, until the sealing was past, until the covering was drawn over God’s people, and they left without a shelter from the burning wrath of God, in the seven last plagues. God has begun to draw this covering over His people, and it will soon be drawn over all who are to have a shelter in the day of slaughter. God will work in power for His people; and Satan will be permitted to work also.” Early Writings, 43, 44.

"Sitaani yali akoza buli bukodyo bwe okubayimiriza we baali, okutuusa okuteekebwako akabonero nga kuwedde, okutuusa akabikka nga kabikkiddwa ku bantu ba Katonda, ne basigala nga tebalina buddukiro okuva mu busungu bwa Katonda obwokya, mu bibonerezo musanvu eby’enkomerero. Katonda atandise okubikka akabikka kano ku bantu be, era amangu ddala kalibikkibwa ku bonna abagenda okubeera n’obuddukiro ku lunaku lw’okutta. Katonda alikolera abantu be mu maanyi; era Sitaani naye alikkirizibwa okukolawo." Ebyawandiikibwa Ebyasooka, 43, 44.

Sister White wrote these words in 1851, five years before God’s people entered into the Laodicean condition, and delayed the sealing process by rejecting the increased light of the “seven times.” That light would have increased and finished God’s work of covering His people in advance of the seven last plagues. Instead, God’s people rebelled and were consigned to wander in the wilderness of Laodicea, as typified by ancient Israel’s rebellion and wilderness wandering. How many of ancient Israel’s rebels entered into the Promised Land? What passage in the Bible, or the Spirit of Prophecy identifies any Laodiceans that will be saved? The answer is, “None!” for a Laodicean is just as lost as those of ancient Israel who died in the wilderness.

Sister White yawandiika ebigambo bino mu 1851, emyaka etaano nga tekinnaba kubeerawo nga abantu ba Katonda baayingira mu mbeera ya Lawodikiya, era ne balwisaamu enteekateeka y'okuteekako akabonero olw'okugaana omusana ogw'eyongedde ogw'“emirundi musanvu.” Omusana ogwo gwandiyongedde era ne gutuukiriza omulimu gwa Katonda ogw'okubikka abantu be, nga tekinnaba kutandika ebibonyoobonyo ebyasembayo omusanvu. Wabula, abantu ba Katonda ne bajeemera era ne basindikibwa okulambula mu ddungu erya Lawodikiya, nga bwe kyafaananyizibwa obujeemu bwa Isirayiri ey'edda n'okulambula kwabwe mu ddungu. Bameka ku bajeemu ba Isirayiri ey'edda be baayingira mu Nsi eyasubizibwa? Ekiwandiiko ki mu Bayibuli, oba mu Mwoyo gw'Obunnabbi, ekiraga nti waliwo ab'e Lawodikiya abalina okulokolebwa? Omuddamu nti, “Tewali!” kubanga omuntu ow'e Lawodikiya azikiriddwa mu ngeri emu ng'abo ba Isirayiri ey'edda abaafa mu ddungu.

The sealing of the one hundred and forty-four thousand is a period of time, and it begins when the four angels restrain the four winds, which is also when the nations are angered, yet held in check. During the sealing time God prepares His people to stand in the time of the seven last plagues, and that preparation is represented as pulling “a covering” over His people, and it is also represented as finishing the work of salvation and finishing the work of the third angel. The preparation which is represented by all these illustrations is based upon the reception of “present truth.”

Okuteekebwako akabonero kw’abantu 144,000 kwe kiseera, era kutandika nga bamalayika bana baziyiza empewo ennya—ekiseera kye kimu amawanga lwe gasunguwala, naye ne gaweereddwa ekkomo. Mu kiseera ky’okuteekebwako akabonero, Katonda ategekera abantu be okuyimirira mu kiseera ky’ebibonoobono omusanvu ebyasembayo, era enteekateeka eyo eragiribwa ng’okusaanikira “ekisaanikizo” ku bantu be; era kiragirwanso ng’okumaliriza omulimu gw’obulokozi n’okumaliriza omulimu gwa Malaika ow’okusatu. Enteekateeka eno, egiragibwa mu bifaananyi bino byonna, esinziira ku kuwanirizibwa kw’ “amazima ag’ekiseera kino.”

Those who will not stand “stiffly for present truth,” are those who were “wavering,” because their minds were not focused upon “present truth.” She writes that she “saw some who were not standing stiffly for present truth. Their knees were trembling, and their feet sliding, because they were not firmly planted on the truth, and the covering of Almighty God could not be drawn over them while they were thus trembling.”

Abo abatagenda kuyimirira "n’obunywevu ku mazima ag’omu kiseera," be baali "babuusabuusa," kubanga ebirowoozo byabwe tebyali bitadde ku "mazima ag’omu kiseera." Yawandiika nti: "Nalaba abamu abataali bayimirira n’obunywevu ku mazima ag’omu kiseera. Amaviivi gaabwe gaali gakankana, era amagulu gaabwe nga gaserera, kubanga tebaali basimbiddwa n’obunywevu mu mazima, era ekisaanikiro kya Katonda Omuyinza w’ebyonna tekyasobola kubaasaanikira nga bakankana bwe batyo."

The “present truth” is what provides the “covering” and the “covering” is also represented as the “seal of God.” The “seal of God” was typified by the blood that covered the doors of the Hebrews, that allowed the destroying angel to pass over the homes where the door was “covered” with the blood. The “covering” is the “sealing,” and the “sealing” is accomplished by the “present truth.”

“Amazima ag’omu kiseera kino” ge gatuwa “ekitwikiro,” era ne “ekitwikiro” kiyolesebwa nga “akatembe ka Katonda.” “Akatembe ka Katonda” kaalabirwamu mu musaayi ogwabikka ku miryango gy’Abaebbulaniya, ogwavaako malayika omuzikiriza okuyitako ennyumba mwe omulyango gwali “gubikkiddwa” omusaayi. “Ekitwikiro” kye “okutemebwako akatembe,” era “okutemebwako akatembe” kutuukirizibwa okuyita mu “amazima ag’omu kiseera kino.”

Sanctify them through thy truth: thy word is truth. John 17:17.

Obatukuze mu mazima go: ekigambo kyo kye mazima. Yokaana 17:17.

Every reform movement had its own specific theme, and the theme of the reformatory movement of the one hundred and forty-four thousand is “Islam of the third Woe”. The “present truth” in the last days is Islam of the third Woe.

Buli kibiina ky’ennongoosereza kyalina omulamwa gwakyo ogw’enjawulo, ate omulamwa gw’ekibiina ky’ennongoosereza eky’abantu 144,000 gwe “Obuyisiramu obw’ekiziruwalira eky’okusatu”. “Amazima ag’omu kiseera kino” mu nnaku ez’enkomerero ge Obuyisiramu obw’ekiziruwalira eky’okusatu.

“The Scriptures are constantly opening to the people of God. There always has been and always will be a truth specially applicable to each generation.” Review and Herald, June 29, 1886.

"Ebyawandiikibwa Ebitukuvu biggulibwanga bulijjo eri abantu ba Katonda. Wabaddewo bulijjo era walibeerawo bulijjo ekituufu ekikwatako ddala buli mulembe." Review and Herald, Juuni 29, 1886.

It is a present truth “message” that seals God’s people in the last days, and the sealing time is represented as beginning when the four winds are held in check. The nations were angered on September 11, 2001, and at that point the sealing of the one hundred and forty-four thousand began, as the latter rain, which is “a message”, began to be unsealed.

Kye "obubaka" bw'amazima ag'ekiseera kino obutekawo akabonero ku bantu ba Katonda mu nnaku ez'enkomerero, era ekiseera eky'okutekawo akabonero kyeragibwa ng'ekitandikira nga empewo ennya ziziyiziddwa. Amawanga gaasunguwala nga 11 Septemba 2001, era mu kiseera ekyo okutekako akabonero kw'abantu emitwalo kkumi n'enna n'enkumi nnya kwatandika, kubanga enkuba ey'enkomerero, eya "obubaka", yatandika okubikkulibwa.

“To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing messages which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or as fagots for the fires of destruction. Subjects of vast importance were revealed to him, especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before them. None need be in darkness in regard to what is coming upon the earth.” The Great Controversy, 341.

Yokaana yalagibwa ebintu eby’omuwendo omunene ennyo era ebyawunyisa, ebikwata ku by’ebyafaayo by’ekkanisa. Yalaba embeera ya abantu ba Katonda, obulabe, entalo, n’okununulibwa kwabwe okw’enkomerero. Yawandiika obubaka obusembayo obugenda okutuusa ensi ku makungula gaayo, oba ng’ebibala by’ennimiro eby’okutwalibwa mu kigwanika eky’eggulu oba ng’eby’okutookeza mu miriro egy’okuzikiriza. Ensonga ez’omuwendo omunene ennyo zaalabisibwa gy’ali, okusinga ddala ezikwata ku kkanisa ey’enkomerero, eri abo abanakayukiranga okuva mu bukyamu okudda ku mazima, balyoke bayigirizibwe ku bulabe n’entalo ebiri mu maaso gaabwe. Tewali alina kubeera mu kizikiza ku ebyo ebigenda okujja ku nsi. Empaka Ennene, 341.

When the nations were angered, they were simultaneously held in check, and the “latter rain” began to fall, and the latter rain is the message of “present truth” that seals God’s people.

Bwe gaanyiiga amawanga, ne gaziyizibwa mu kiseera kye kimu, era "enkuba ey’enkomerero" n’ettandika okugwa, era enkuba ey’enkomerero ye bubaka bw’ "amazima agaliwo kaakano" obw’okusiba abantu ba Katonda.

“The work in Battle Creek is after the same order. The leaders in the sanitarium have mingled with unbelievers, admitting them to their councils, more or less, but it is like going to work with their eyes shut. They lack the discernment to see what is going to break upon us at any time. There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already. The judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 10, 252.

Omulimu oguli e Battle Creek gukolebwa mu nteekateeka y’emu. Abakulembeze mu ddwaaliro ly’obujjanjabi beeyungudde n’abatakkiriza, nga babakkiriza okubeerako mu nkiiko zaabwe, mu ngeri etono oba ennyo; naye kiba ng’okugenda okukola nga bazibye amaaso. Tebalina obusobozi bw’okutegeera okulaba ekigenda okututuukako essaawa yonna. Waliwo omwoyo gw’obweraliikirivu, ogw’entalo n’okuyiika kw’omusaayi, era omwoyo ogwo gunaayongerera okutuusa ku nkomerero y’ebiro. Ate amangwago abantu ba Katonda bwe banaabanga bamaze okuteekebwako akabonero mu birowoozo byabwe—tekiri kabonero oba akabonero akirabika, naye kwe okuteekalira mu mazima, mu magezi era n’omu mwoyo, bwe batyo ne batayinza kukankanyizibwa—amangwago abantu ba Katonda bwe banaabanga bamaze okuteekebwako akabonero era ne bategekererwa enkankanyizo, ejja. Mazima ddala, kitandikiddewo dda. Ebibonerezo bya Katonda kati biri ku nsi, okutulabula, tulyoke tutegeere ekigenda okujja. Manuscript Releases, voliyumu 10, 252.

The “sealing” is “a settling into truth.” In the context of the sealing time she writes, “There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time.” When the nations are angered, they will be held in check, but the “war and bloodshed,” represented as the four winds “will increase until the very close of time.” Islam of the third Woe progressively escalates its warfare until the very close of time, and the prophetic understanding of Islam as the “theme” in the reformation of the one hundred and forty-four thousand, simultaneously increases during the same period of time. The progressive escalation accomplished by Islam runs parallel to the outpouring of the latter rain during the identical period of time, for the latter rain is a “message”.

“Okuteekebwako akabonero” kwe “okunywera mu mazima.” Mu nsonga ezikwata ku kiseera ky’okuteekebwako akabonero yawandiika nti, “Waliwo omwoyo gw’ennaku n’obutaliimu ssuubi, ogw’olutalo n’okumansibwa kw’omusaayi, era omwoyo ogwo gulyeyongera okutuusa ddala ku nkomerero y’ebiseera.” Bwe banaasunguwala amawanga, banaziyizibwa, naye “olutalo n’okumansibwa kw’omusaayi,” ebifaananyizibwa ng’empewo ennya, biriyongera okutuusa ddala ku nkomerero y’ebiseera. Obusiraamu obw’ennaku ey’okusatu buweyongera okunyusa entalo zaabwo mpola mpola okutuusa ddala ku nkomerero y’ebiseera, era okutegeera okw’obunnabbi ku Busiraamu ng’“omutwe” mu kutereeza kw’abo 144,000, nakwo kweyongera mu kiseera kye kimu. Okunyuka okw’Obusiraamu kuno kutambulira wamu n’okuyiwa kw’enkuba ey’oluvannyuma mu kiseera kye kimu ddala, kubanga enkuba ey’oluvannyuma ye “bubaka.”

“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

Abafukibwako amafuta abayimirira ku luyi lwa Mukama ow’ensi yonna, balina ekifo ekyali kiweereddwa Setaani ng’akerubi omusaanikira. Bwe bayita mu biramu ebitukuvu ebimwetooloola entebe ye, Mukama akuumanga okunyumagana okutalekerawo n’abatuuze b’ensi. Amafuta aga zaabu galaga ekisa Katonda kye akozesa okukuuma ettala z’abakkiriza nga azijjuza amafuta, zireme okukendeka muliro ne zikazima. Singa amafuta gano amatukuvu tegafulukutirwa okuva mu ggulu mu bubaka bwa Mwoyo wa Katonda, amaanyi ag’obubi gandibadde gafuga ddala abantu.

“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

Katonda aswazibwa bwe tutaaniriza obubaka b’atutumira. Mu ngeri eyo tugaana amafuta ag’eggolide ge yandifukamye mu meeme zaffe okutuusibwa eri abo abali mu kizikiza. Bwe kijja okukoowoola nti, ‘Laba, omugole ajja; muvemu mugende okumususinkana,’ abo abatanafuna amafuta amatukuvu, abatakuzezza ekisa kya Kristo mu mitima gyabwe, bajja kulaba, ng’abawala abasirusiru, nti tebateeseteese okususinkana Mukama waabwe. Tebalina mu bo bennyini amaanyi okufuna amafuta ago, era obulamu bwabwe buzikiridde. Naye singa tusaba Omwoyo Omutukuvu wa Katonda, singa tusaba nga Musa bwe yasaba nti, ‘Nkolage ekitiibwa kyo,’ okwagala kwa Katonda kujja kufukiddwa mu mitima gyaffe. Okuyita mu mapaipu ag’eggolide, amafuta ag’eggolide gajja okutuusibwa gye tuli. ‘Si lwa maanyi, newaakubadde obuyinza, naye lwa Mwoyo gwange,’ bw’ayogera Mukama w’eggye. Mu okwaniriza okumasamasa kw’Enjuba ey’obutuukirivu, abaana ba Katonda balisa ng’ettabaaza mu nsi. Review and Herald, July 20, 1897.

The latter rain begins to “sprinkle” and ultimately escalates to a full outpouring. The “sprinkling” of the latter rain is identified as the rain being “measured”, and the full outpouring is when it is poured out “without measure”. Sister White clearly identifies a time when the latter rain is falling, and some receive it, and some don’t. At that time the rain is being “measured”, or it is “sprinkling”.

Emvula ey’oluvannyuma etandika "okutontomera", era oluvannyuma ne yeeyongera n’etuuka ku kuyibwa mu bungi ddala. "Okutontomera" kw’emvula ey’oluvannyuma kumanyibwa ng’emvula "epimiddwa", ate okuyiwa kwayo okutuukiridde kubeera nga kuyiddwa "nga teriko kipimo". Mukyala White alaga bulungi nti waliwo ebbanga emvula ey’oluvannyuma bw’eba nga etonnya, ne waliwo abagifuna, n’abatagifuna. Mu bbanga eryo emvula ebeera "epimiddwa", oba "etontomera".

Some people will recognize that something is happening, but it will only frighten them.

Abantu abamu bajja okutegeera nti waliwo ekintu ekigenda mu maaso, naye ekyo kijja kubatiisa kyokka.

“There is to be in the churches a wonderful manifestation of the power of God, but it will not move upon those who have not humbled themselves before the Lord, and opened the door of their heart by confession and repentance. In the manifestation of that power which lightens the earth with the glory of God, they will see only something which in their blindness they think dangerous, something which will arouse their fears, and they will brace themselves to resist it. Because the Lord does not work according to their expectations and ideal, they will oppose the work. “Why,” they say, “should we not know the Spirit of God, when we have been in the work so many years?” Because they did not respond to the warnings, the entreaties, of the messages of God, but persistently said, “I am rich, and increased with goods, and have need of nothing.”” Maranatha, 219

Mu makanisa mulibaamu okulabisibwa okw’ewuunyisa kw’amaanyi ga Katonda, naye tekujja kukolera ku abo abatannye wombeeka mu maaso ga Mukama, era abataguddewo oluggi lw’emitima gyabwe mu kwewatula n’okwenenya. Mu kulabisibwa kw’amaanyi ago ag’utangaaza ensi n’ekitiibwa kya Katonda, bajja kulaba kyokka ekintu kye mu buzibe bw’amaaso bwabwe balowooza nti kirina obulabe, ekintu ekinaazukusa okutya kwabwe, era bajja kwekalakaasa okulirwanyisa. Kubanga Mukama takola ng’ebyo bye basuubira n’endowooza gye beeyagaliza, bajja okulwanyisa omulimu. “Lwaki,” bagamba, “tetusaanidde kumanya Omwoyo wa Katonda, nga tumaze emyaka emingi mu mulimu guno?” Kubanga tebaaddamu okulabula n’okwegayirira okw’obubaka bwa Katonda, naye ne baguma bagamba nti, “Ndi mugagga, era nneeyongeddeko ebintu, era sirina kye nnyetaaga.” Maranatha, 219

“Many have in a great measure failed to receive the former rain. They have not obtained all the benefits that God has thus provided for them. They expect that the lack will be supplied by the latter rain. When the richest abundance of grace shall be bestowed, they intend to open their hearts to receive it. They are making a terrible mistake. The work that God has begun in the human heart in giving His light and knowledge must be continually going forward. Every individual must realize his own necessity. The heart must be emptied of every defilement and cleansed for the indwelling of the Spirit. It was by the confession and forsaking of sin, by earnest prayer and consecration of themselves to God, that the early disciples prepared for the outpouring of the Holy Spirit on the Day of Pentecost. The same work, only in greater degree, must be done now. Then the human agent had only to ask for the blessing, and wait for the Lord to perfect the work concerning him. It is God who began the work, and He will finish His work, making man complete in Jesus Christ. But there must be no neglect of the grace represented by the former rain. Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 506, 507.

Abangi, mu ngeri ennene, balemereddwa okufuna enkuba eyasooka. Tebafunye byonna eby’emigaso Katonda bye yabategekera bw’atyo. Balowooza nti ekibula kijja kujjuzaalibwa enkuba ey’oluvannyuma. Bwe kinaabeerawo okuweebwa kw’obugagga bw’ekisa obusukkiridde, balyoka baggulawo emitima gyabwe okukyaniriza. Bakola ensobi ey’akabi ennyo. Omulimu Katonda gwe yatandika mu mutima gw’omuntu, mu kubawa omusana n’okumanya kwe, gulina okugenda mu maaso bulijjo. Buli muntu ateekwa okutegeera obwetaavu bwe. Omutima gulina okuggibwamu obutali butukuvu bwonna era gunazibwe olw’okubeerwamu Omwoyo. Kyali mu okwatula n’okuleka ebibi, mu okusaba okw’amaanyi n’okwewaayo eri Katonda, bwe abayigirizwa abaasooka beetegekera okuyiika kw’Omwoyo Omutukuvu ku Lunnaku lwa Pentekoste. Omulimu gumu ogwo, naye mu kigero ekisinga ennyo, guleeteddwa okukolebwa kaakano. Olwo omuntu kyeyasigalako kwe kusaba omukisa, n’alindirira Mukama amalirize omulimu ogumukwatako. Katonda ye yatandika omulimu, era ye anaagumaliriza, ng’amutuukiriza mu Yesu Kristo. Naye kisa ekyogerwamu mu nkuba eyasooka tekisaanidde kwerabirirwa. Abo bokka abawulira ne bakolera ku musana gwe balina be bajja okufuna omusana omusinga. Bwe tutabeera nga buli lunaku tugenda mu maaso mu kuteeka mu nkola empisa za Kikristaayo ezikola, tetujja kumanya kulabikira kw’Omwoyo Omutukuvu mu nkuba ey’oluvannyuma. Kiyinza okuba nga egwa ku mitima egitwetoolodde, naye tetujja kugitegeera wadde okugyaniriza. Obujulizi eri Abasumba, 506, 507.

In the passage she identifies that there is a time when “the richest abundance of grace shall be bestowed,” thus identifying a time when the latter rain is poured out without measure. In connection with that fact, she identifies that only those who are living up to the light they have will receive greater light. In that principle, it is clear that the light (which is the present truth) progressively increases. In the last sentence she identifies a time when the latter rain is falling, and some are recognizing and receiving it, and others are not. If you don’t recognize the message, which is the latter rain, you will not receive it.

Mu kiwandiiko kino ategeeza nti waliwo obudde nga “obungi obusukkiridde bw’ekisa bujja okuweebwa,” era bwe kityo n’alaga nti waliwo obudde lwe emvula ey’oluvannyuma etonnya mu bungi obutalibwa kipimo. Mu kukwatagana n’ekyo, ategeeza nti abo bokka ababeera nga batambulira mu musana gwe balina be bajja okuweebwa omusana ogusinga. Mu nsonga eyo, kirabika bulungi nti omusana (oguli amazima ag’omu kiseera kino) gweyongera mpola mpola. Mu sentensi ey’enkomerero, ategeeza nti waliwo obudde lwe emvula ey’oluvannyuma etonnya, era abamu bagitegeera ne bagifuna, ate abalala tebagitegeera era tebagifuna. Bw’otategeera obubaka, obwo obw’emvula ey’oluvannyuma, tojjja kugifuna.

“We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. [Isaiah 61:11 quoted.] The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.

Tetuteekwa kulindirira emvula ey’oluvannyuma. Ejja ku bonna abaanategeera ne beeyambisa omusulo n’emvudde z’ekisa ebigwa ku ffe. Bwe tukungaanya ebitundutundu by’ekitangaala, bwe tusiima okusaasira kwa Katonda okwesigika, ayagala nnyo tubeere bamwesiga, olwo buli kisuubizo kijja kutuukirizibwa. [Isaaya 61:11 bwe gamba.] Ensi yonna ejja kujjula ekitiibwa kya Katonda. The Seventh-day Adventist Bible Commentary, voliyumu 7, omuko 984.

At the time when the angry nations are held in check, the latter rain begins to be “measured.” When “the richest abundance of grace shall be bestowed,” is identifying when the latter rain is poured out without measure.

Mu kiseera amawanga agaliko obusungu lwe giziyizibwa, emvula ey’oluvannyuma etandika “okupimibwa.” Ebigambo nti “obungi obusukkiridde bw’ekisa bugenda okuweebwa,” biraga ekiseera emvula ey’oluvannyuma lwe efukibwa nga tewali kipimo.

At the time when the nations are angered, yet held in check, the latter rain begins to fall, but it is “measured” because the church at that point is mixed with wheat and tares. It is the rain that brings both the wheat and the tares to maturity, and the latter rain is the message of present truth that is either recognized and received, or not. All of these prophetic concepts are clearly identified in the Scriptures. On September 11, 2001, the latter rain began to “sprinkle”, and it escalates progressively until the Midnight Cry message arrives and the wise and foolish virgins are forever separated.

Mu kiseera amawanga lwe basunguwala, naye nga gaziiyiziddwa, enkuba ey’enkomerero etandika okugwa, naye “epimiddwa” kubanga ekkanisa mu kiseera ekyo eyetabuddwamu engano n’olubuto. Y’enkuba eleeta engano n’olubuto byombi okutuuka mu bukula, ate enkuba ey’enkomerero ye bubaka bw’amazima ag’omu kiseera obw’oba bumanyiddwa ne bwakkirizibwa, oba nedda. Ebirowoozo byonna eby’obunnabbi bino bikakasiddwa obulungi mu Byawandiikibwa. Nga 11 Sebutemba 2001, enkuba ey’enkomerero yatandika okugwa mu ngeri entereera, era kyeyongera mpolampola okutuusa obubaka bw’okukoowa okw’ettundu ly’ekiro lwe bujja, ne abawala ab’amagezi n’abasirusiru ne b’awulwamu emirembe gyonna.

The wise are then lifted up as an ensign to call God’s other flock out of Babylon, and the latter rain is then poured out without measure, and continues to fall until Michael stands up and human probation closes.

Awo ab’amagezi ne bayimusibwa ng’ebbendera okuyita ekisibo kya Katonda ekirala okuva mu Babulooni, era enkuba ey’enkomerero ne emansibwa nga tegepimiddwa, era ne eyongera okugwa okutuusa Mikaeri lw’ayimirira era ekiseera ky’ekisa ky’abantu bwe kiggalwa.

“I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.

Nalaba nti abamalayika bana baali bagenda okuziyiza empewo ennya okutuusa nga omulimu gwa Yesu guwedde mu Watukuvu, oluvannyuma ne zijja ebikolimo musanvu eby'enkomerero. Ebiwandiiko Ebyasooka, 36.

The holding of the four winds, represents God’s providential control over the escalating judgments that he allows to take place in the last days. The four angels hold the four winds during the sealing time of the one hundred and forty-four thousand, but in that period of time there is the “spirit of desperation, of war and bloodshed, and that spirit will increase.” When the last of God’s children have been sealed, Michael will stand up and the four winds will be fully released, and the Seven Last Plagues will arrive.

Okuziyizibwa kw’empewo ennya kulaga engeri Katonda gy’akwatirako obuyinza bwe obw’omukama ku bibonerezo ebyeyongera okuba bikambwe, bye akkiriza okubaawo mu nnaku ez’enkomerero. Bamalayika abanne bakwata empewo ennya mu biro by’okuteekebwako akabonero kw’abo 144,000, naye mu kiseera ekyo waliwo “omwoyo gw’okumala amagezi, ogw’entalo n’okuyiwa omusaayi, era ogwo omwoyo gunaayongera.” Bwe gunaaba guwedde okuteekebwako akabonero ku baana ba Katonda bonna, Mikaeri ajja kuyimirira, empewo ennya zijja kusumululibwa mu bujjuvu, era ebibonerezo omusanvu eby’enkomerero bijja okutuuka.

In the “hour of the great earthquake” of Revelation chapter eleven, the “troublous times,” of Daniel chapter nine, when the street and wall are finished, is the time when “the nations will be angry.” In that time period, the latter rain will be poured out in “measure.” Isaiah identifies the time when the latter rain is measured, and he marks that time as the “day of the east wind.” The “day of the east wind,” was September 11, 2001.

Mu "essaawa y’ekikankano ekinene" eya Okubikkulirwa essuula ey’ekkumi n’emu, era mu "biseera eby’obuzibu," ebyogerwako mu Danyeri essuula ey’omwenda, nga oluguudo n’olukomera bimaliriziddwa, kye kiseera "amawanga ganaanyiiga." Mu biro ebyo, enkuba ey’oluvannyuma ejja kuyiyibwa mu "kipimo." Isaaya alaga ekiseera lwe enkuba ey’oluvannyuma epimibwa, era akimaka ekiseera ekyo ng’ "olunaku lw’omuyaga ogw’ebuvanjuba." "Olunaku lw’omuyaga ogw’ebuvanjuba," lwali nga September 11, 2001.

We will continue to consider the “measuring” of the latter rain in the next article, but it should be remembered that the jewel of Miller’s dream that is represented upon the sacred tables of Habakkuk as the three Woes of Islam, is to shine ten times brighter in the last days, than when it was first gathered together by Miller.

Tujja okwongera okutekereza ku "okupima" omusulo ogw’oluvannyuma mu kiwandiiko ekiddako, naye kiteekwa okwibukibwa nti ejjinja ery’omuwendo ery’omu kirooto kya Miller, eriyimiriziddwa ku bipande ebitukuvu bya Habakkuku ng’obubonoobono busatu bw’Obusiraamu, lijja okwaka mu nnaku ez’enkomerero emirundi kkumi okusinga bwe lyali mu kiseera Miller lwe yakikuŋŋaanya olwasooka.

“On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.

"Ku mulundi gumu, bwe nnali mu Kibuga New York, mu kiseera ky’ekiro nnayitibwa okulaba ebizimbe nga byeyimusa ssitowa ku ssitowa nga byeyongerayo eri eggulu. Ebizimbe bino byali birangiriddwa nti tebikwatibwa muliro, era byazimbibwa okutumbula ekitiibwa ky’abannyini byo n’abazimbi baabyo. Waggulu era nate waggulu ebizimbe bino byeyongera okweyimusa, era mu byo mwakozesebwa ebintu eby’omuwendo omusinga. Abo abaalina ebizimbe bino tebaali beebuuzaganya nti: ‘Tuyinza tutya okugulumiza Katonda mu ngeri esinga obulungi?’ Mukama teyali mu birowoozo byabwe."

“I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’

Naalowooza nti: 'Ayi, singa abo abateekaamu obugagga bwabwe bwe batyo bayinza okulaba ekkubo lye batambulirako nga Katonda bw'akilaba! Bazuimba ebizimbe ebikulu ennyo, naye nga bwe busirusiru mu maaso g'Omufuzi w'eggulu n'ensi byonna enteekateeka zaabwe n'okuyiiya kwabwe. Tebafumiitiriza n'amaanyi gonna ag'omutima n'amagezi engeri gye bayinza okuwa Katonda ekitiibwa. Baggyidde amaso ku kino, obuvunaanyizibwa obusooka bw'omuntu.'

“As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.

Nga enzimba zino ez’awaggulu bwe zaazimbibwa, bannyiniazo ne basanyuka mu kw’enyumiriza okw’amaanyi kubanga baalina ensimbi z’okukozesa mu kutuukiriza okwegomba kwabwe era ne bakunkumula obuggya mu baliraanwa baabwe. Ekitundu ekinene ky’ensimbi ze baateekamu baazifuna mu kukaka, mu kubanyigiriza abavu. Baweerabira nti mu ggulu buli nkola yonna ey’eby’obusuubuzi eba ewandikiddwa; buli ndagaano etali ya bwenkanya, buli kikolwa eky’obufere, eyo kyawandiikiddwa. Ekiseera kijja lwe mu bufere bwabwe n’okujeema kwabwe abantu banaatuukira ku kkomo Mukama ky’atajja kubakkiriza kusukka, era banaategeera nti obugumiikiriza bwa Yakuwa bulina ekkomo.

“The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: ‘They are perfectly safe.’ But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.

Ekyaddirira kye nnalaba kyali okulabula kw’omuliro. Abasajja baatunuulira emizimbe emirevu, egyateeberezebwanga nti tebyaka, ne bagamba nti: “Bikuumiiddwa bulungi ddala.” Naye emizimbe egyo ne gyokebwa omuliro ne gimalibwawo ng’ebyakolebwa mu kiyirizi. Emmotoka ezizimya omuliro tezasobola kukola kintu na kimu ku kukomya okuzikirira. Abazimanyi b’omuliro tebasobodde kukozesa emmotoka ezizimya omuliro.

“I am instructed that when the Lord’s time comes, should no change have taken place in the hearts of proud, ambitious human beings, men will find that the hand that had been strong to save will be strong to destroy. No earthly power can stay the hand of God. No material can be used in the erection of buildings that will preserve them from destruction when God’s appointed time comes to send retribution on men for their disregard of His law and for their selfish ambition.” Testimonies, volume 9, 12, 13.

"Ntegeezeddwa nti bwe kinaaba kituuse ekiseera kya Mukama, singa tewabaawo kukyuka mu mitima gy'abantu ab'amalala n'ab'egomba obukulu, abantu bajja kuzuula nti omukono ogwali w’amaanyi okulokola gujja kuba w’amaanyi okuzikiriza. Tewali buyinza bwa wansi busobola kuziyiza omukono gwa Katonda. Tewali kikozesebwa kya kuzimba kisobola okukozesebwa mu kuzimba ebizimbe ebinaabikuuma obutazikirira bwe kinaaba kituuse ekiseera Katonda ky’alondedde okuletawo ekibonerezo ku bantu olw’okusaaliriza amateeka ge n’olw’okwegomba kwabwe okw’ekitiibwa." Testimonies, volume 9, 12, 13.