The passage we considered in the previous article said that, “the great outpouring of the Holy Spirit” of Revelation chapter eighteen, “will not come until we have an enlightened people, that know by experience what it means to be laborers together with God.” But the promise is that when “we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure.” The identification of the “great outpouring” infers a lesser outpouring (a measuring).
Ekyawandiikibwa kye twasalawo ku kikubiramu mu kiwandiiko ekyasooka kyagamba nti, “‘okufukibwa okunene kw’Omwoyo Omutukuvu’ okwogerwako mu Kitabo ky’Okubikkulirwa essuula ey’ekkumi n’omunaana, tekujja kutuuka okutuusa lwe tuliba ne bantu abategeevu, abamanyi okuva mu kukolako kye kitegeeza okubeera bakozi awamu ne Katonda.” Naye okusuubiza kwe nti bwe “tuliba nga twewaayo ddala, n’omutima gwonna, mu buweereza bwa Kristo, Katonda alikakasa ekyo ng’afukirira ku ffe Omwoyo gwe awatali kipimo.” Okukyeta “okufukibwa okunene” kitegeeza nti waliwo n’okufukibwa okutono (okupimiddwa).
On September 11, 2001, the mighty angel of Revelation eighteen descended, but “the largest portion of the church” were then, and still “are not laborers together with God.” Between September 11, 2001, and the point when God identifies the fact there is finally a group who have attained to “entire, whole-hearted consecration to the service of Christ,” the latter rain is “measured,” the judgment of the living occurs, and judgment begins with the house of God.
Ku Septemba 11, 2001, malayika ow’amaanyi ow’Okubikkulirwa ekkumi n’omunaana yakka, naye “ekitundu ekisinga obunene eky’ekkanisa” mu biro ebyo baali, era ne kaakano bakyali, “tebakola wamu ne Katonda.” Wakati wa Septemba 11, 2001, n’ekiseera Katonda lw’alaga nti oluvannyuma ddala waliwo ekibiina ekituuse ku “okwewaayo ddala, okw’omutima gwonna, mu kuweereza kwa Kristo,” enkuba ey’oluvannyuma “epimibwa,” wabaawo okusalira abalamu omusango, era okusala omusango kutandikira mu nnyumba ya Katonda.
Revelation chapter eighteen, identifies two voices, which Sister White informs us are two calls to the churches. The second voice (call), is the call out of Babylon that occurs at the soon-coming Sunday law. The first voice arrived on September 11, 2001. The outpouring of the Holy Spirit that then began was “measured,” for Christ first needed to cleanse the people He would ultimately pour out the Holy Spirit upon “without measure”, as He lifted them up as an ensign in the hour of the great earthquake. That group needed to be purified before the second voice of Revelation eighteen sounded, for they are to be those who would proclaim that message.
Okubikkulirwa essuula ey'ekkumi n'omunaana, eraga eddoboozi ebiri, bye Sister White atutegeeza nti bye biyito bibiri eri amakkanisa. Eddoboozi eryokubiri, eriyita okufuluma mu Babulooni, lijja kubaawo mu kiseera ky'etteeka lya Sande erigenda okutuuka mu banga ttono. Eddoboozi erisooka lyatuuka nga 11 Ssettemba 2001. Okufukibwa kw'Omwoyo Omutukuvu okw'atandika olwo kwali kupimiddwa, kubanga Kristo yasooka yeetaaga okutukuza abantu be yali ajja oluvannyuma okufukako Omwoyo Omutukuvu awatalibwamu kipimo, ng'abayimusa okubafuula akabonero mu ssaawa y'ekikankano ekinene. Ekibinja ekyo kyetaaga okutukulibwa okusooka nga tekinnawulirwa eddoboozi ery'okubiri ery'Okubikkulirwa essuula ey'ekkumi n'omunaana, kubanga be bagenda okulangirira obubaka obwo.
At the first disappointment in the spring of 1844, the Protestants became apostate Protestants and the faithful who then found themselves in the tarrying time, represented the temple of those who were formerly not the people of God. On September 11, 2001, the mighty angel of Revelation eighteen descended, and the first step in the cleansing and raising up of God’s last-day temple began, and it began with the testing of Laodicean Adventism. On July 18, 2020, the second step of the testing process began. At Christ’s baptism the process of separating ancient Israel began as Christ then selected the first disciples, which were the foundation of the Christian temple that He was erecting in that history.
Mu kumenyeka kw’essuubi okwasooka mu ‘spring’ ya 1844, Abaprotestanti baafuuka Abaprotestanti abava ku mazima, era abeesigwa abaali basanga nga bali mu kiseera eky’okulindirira, baakiikirira yeekaalu y’abo abaali mu kusooka si bantu ba Katonda. Ku Septemba 11, 2001, malayika ow’amaanyi owa Okubikkulirwa omutwe ogw’ekkumi n’omunaana yakka, era ekitundu ekisooka eky’omulimu ogw’okutukuza n’okuyimusa yeekaalu ya Katonda ey’ennaku ez’enkomerero kyatandika, era kyatandika n’okugezesebwa kw’Obwadiventisiti obw’Laodikoya. Ku Julaayi 18, 2020, ekitundu eky’okubiri eky’enkola y’okugezesebwa kyatandika. Mu kubatizibwa kwa Kristo, entambula y’okwawula Isirayiri ey’edda yatandika, nga Kristo olwo yalondamu abayigirizwa abasooka, be baali essinziiro lye yeekaalu ey’Obukristaayo gye yali azimba mu byafaayo ebyo.
At the beginning of his three and a half year ministry, Christ cleansed the temple, which He identified as “His Father’s house,” and at the end of His ministry, when He had cleansed the temple the second and final time, His pronouncement was “your house is left unto you desolate.” The previous covenant people had been passed by and His new covenant people were established as “His Temple”. At the Sunday law the corporate structure of the Seventh-day Adventist church will be desolate.
Ku ntandikwa y’obuweereza bwe obw’emyaka esatu n’ekitundu, Kristo yatukuza Yeekaalu, gy’eyayita "ennyumba ya Kitaawe," era ku nkomerero y’obuweereza bwe, bwe yamala okutukuza Yeekaalu omulundi ogw’okubiri era ogw’enkomerero, yalangirira nti, "ennyumba yammwe esigadde gyemuli nga ya bwereere." Katonda yali ayiseeko ku bantu b’endagaano ey’edda, era abantu b’endagaano empya baateekebwawo ng’ "Yeekaalu ye." Mu kiseera ky’etteeka lya Ssande, enteekateeka y’ekitongole ey’Ekkanisa y’Abadiventisiti b’Olunaku olw’omusanvu ejja kusigala nga ya bwereere.
“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).
Nnabbi agamba nti, ‘Nalaba malayika omulala ng’akka okuva mu ggulu, ng’alina amaanyi amanene; n’ensi ne yaka olw’ekitiibwa kye. N’akaaba nnyo n’eddoboozi ery’amaanyi, ng’agamba nti, Babulooni Enene agudde, agudde, era afuuse ekifo mwe babeerera baddayimooni’ (Okubikkulirwa 18:1, 2). Kino kye ky’obubaka kye kimu ekyaweebwa omulayika ow’okubiri. Babulooni agudde, ‘kubanga yanywesa amawanga gonna omwenge ogw’obusuungu bw’obwenzi bwe’ (Okubikkulirwa 14:8). Omwenge ogwo gwe ki?-Enjigiriza ze ez’obulimba. Yawadde ensi Sabata ey’obulimba mu kifo kya Sabata ey’ekiragiro eky’okuna, era azze ng’addamu okubuulira ekirimba Setaani kye yasooka okugamba Eva mu Edeni—obutafa kwa emeeme obw’obutonde. Ensobi nnyingi ezifanagana nazo azisaasaanyizza nnyo, ‘ng’ayigiriza ebiragiro by’abantu okuba enjigiriza’ (Matayo 15:9).
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Review and Herald, December 6, 1892.
Bwe Yesu yatandika obuweereza bwe mu lwatu, yatukuza Ekkalu okuva mu kwonooneka kwaayo okw’okuswaza ebyatukuvu. Ku bikolwa ebyasembayo by’obuweereza bwe waaliwo okuddamu okutukuza Ekkalu. Era bwe kityo, mu mulimu ogwasembayo ogw’okulabula ensi, wabaawo okuyita okubiri okwaawukana eri amakanisa. Obubaka bw’omumalaika ow’okubiri bwe buno, ‘Babulooni agudde, agudde, ekibuga ekyo ekinene, kubanga yaanywesa amawanga gonna omwenge ogw’obusungu bw’obwenzi bwe’ (Okubikkulirwa 14:8). Era mu kukaaba okunene kw’obubaka bw’omumalaika ow’okusatu, eddoboozi liwulirwa okuva mu ggulu nga ligamba, ‘Mufuluke okuva mu ye, abantu bange, muleme okwetaba mu bibi bye, era muleme okufuna ku bibonerezo bye. Kubanga ebibi bye bituuse mu ggulu, era Katonda ajjukidde eby’obujeemu bye’ (Okubikkulirwa 18:4, 5). Review and Herald, Desemba 6, 1892.
The first temple cleansing aligns with the first voice of Revelation chapter eighteen, and the second voice is the loud cry that calls God’s other flock out of Babylon. Verses one through three were fulfilled when the great buildings of New York City were thrown down. That happened on September 11, 2001, and the first temple cleansing, or the first of two calls to the churches was made. The first call began at Christ baptism, when the Holy Spirit came down out of heaven and the test for ancient Israel began. On August 11, 1840, the first temple cleansing, or the first of two calls to the churches was made to the Millerite movement.
Okutukuza yeekaalu okusooka kugattika n’eddoboozi erisooka ery’Okubikkulirwa essuula ey’ekkumi n’omunaana, ate eddoboozi ery’okubiri kye kukaaba okunene ekuyita endiga endala za Katonda okuva e Babulooni. Ennyiriri emu okutuuka ku ssatu zatuukirizibwa bwe ebizimbe ebinene eby’e New York City byagwibwawo. Kyo kyabaddewo nga ku 11 Ssettemba 2001, era okutukuza yeekaalu okusooka, oba okuyita okusooka mu ebyokuyita ebiri eri amakanisa, ne kubaawo. Okuyita okusooka kwatandika ku obatizibwa bwa Kristo, Omwoyo Omutukuvu bwe yava mu ggulu n’akka, era okugezesebwa kwa Isirayiri ey’edda ne kutandika. Ku 11 Agusito 1840, okutukuza yeekaalu okusooka, oba okuyita okusooka mu ebyokuyita ebiri eri amakanisa, kwalangirirwa eri ekibiina ky’Abamillerite.
At that time, the latter rain and the sealing of the one hundred and forty-four thousand began, in conjunction with the final scenes of the Investigative Judgment. In those final scenes the work of Christ is represented as His blotting out the sins of the faithful from the book of sins, or the blotting out of the names of the professed Christians from the book of life. That period of time is the period of the sprinkling of the latter rain, for God will only pour out the Holy Spirit without measure when the church is pure. At the Sunday law, the outpouring of the Holy Spirit will be without measure.
Mu kiseera ekyo, enkuba ey’oluvannyuma n’okuteekebwaako akabonero kw’abantu 144,000 byatandika, wamu n’ebitundu eby’enkomerero by’Okusalirwa omusango okw’okunoonyereza. Mu bitundu ebyo eby’enkomerero omulimu gwa Kristo gulagibwa ng’okusangulamu ebibi by’abeesigwa mu Kitabo ky’ebibi, oba ng’okusangula amannya g’abo abeeyita Bakristaayo mu Kitabo ky’Obulamu. Ekiseera ekyo kye kiseera eky’okumansirwa katono kw’enkuba ey’oluvannyuma, kubanga Katonda ajja kumansira Omwoyo Omutukuvu awatali kipimo yokka nga Ekkanisa eri erongoofu ddala. Mu kiseera ky’etteeka lya Sande, okumansibwa kw’Omwoyo Omutukuvu kujja kubeera awatali kipimo.
“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 216.
“Mukola ki, ab’oluganda, mu mulimu omukulu ogw’okuteekateeka? Abo abeegatta n’ensi bafuna empisa z’ensi era beetegekera akabonero k’ekisolo. Abo abatawesiga bo bokka, abeewombeekereza mu maaso ga Katonda, ne batukuza emmeeme zaabwe nga bagondera amazima—bano bafuna empisa z’eggulu era beetegekera akasanyizo ka Katonda ku mitwe gyabwe. Ekiragiro bwe kinafuluma, era akasanyizo bwe kanaateekebwa, empisa zaabwe zijja kusigala nnongoofu nga teziriko bbala emirembe n’emirembe.” Testimonies, ekitundu 5, omuko 216.
“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.
Omulimu gw’Omwoyo Omutukuvu kwe okukangavvula ensi ku kyono, ku butuukirivu era n’okusala omusango. Ensi esobola kulabulwa mu ngeri emu yokka: bwe eraba abo abakkiriza amazima batukuziddwa mu mazima, nga bakolera ku misingi egya waggulu egy’obutukuvu, nga balaga mu ngeri eyawaggulu ennyo ennyiriri ey’okubawula pakati w’abakuuma ebiragiro bya Katonda n’abo ababisambirira wansi w’ebigere byabwe. Okutukuzibwa kw’Omwoyo kulaga obuwawule wakati w’abo abalina akabonero ka Katonda n’abo abakuuma olunaku lw’okuwummula olw’obulimba. Bw’ekigezo kinaatuuka, kijja kulabikika bulungi nti akabonero k’ensolo kye ki. Kye kukuuma olunaku lwa Sande. Abo, oluvannyuma okuwulira amazima, abakyalutwala olunaku luno ng’olutukuvu, balina ku bo akasayini k’omusajja w’ekibi, eyalowooza okukyusa ebiseera n’amateeka. Bible Training School, 1 Desemba 1903.
Isaiah identifies the “day of the east wind,” which he also identifies as the “rough wind,” that is restrained (stayeth), as the point when “the measuring” begins.
Isaaya alaga "olunaku lw'empewo ey'ebuvanjuba," era n'aluyita "empewo enkambwe" eyimiriziddwa (eyimirira), ng'ekiseera we "okupima" kutandikira.
In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will show them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:6–13.
Mu kipimo, bwe kibunyeewo, ojja kuwakana n’akyo; ayimiriza omuyaga gwe omukambwe ku lunaku lw’omuyaga ogw’ebuvanjuba. Noolwekyo olw’ekyo, obutali butuukirivu bwa Yakobo bunaatukulibwa; era kino kye kibala kyonna, okujjawo ekibi kye; bwe afuula amayinja gonna ag’ekyoto ng’amayinja g’akalere agamenyamenyeddwa, emisambya n’ebifaananyi tebijja kuyimirira. Naye ekibuga ekyalindiddwa kirifuuka amatongo, n’ekifo eky’okusulwamu kisiiwewo, ne kirekebwawo ng’eddungu: ewo ennyana ejja kulundirayo, era ewo ejja kugalamirayo, ne erya amatabi gaagyo. Amatabi gaagyo bwe gakakalira, gajja kumenyebwamu; abakazi bajja ne bagyokya; kubanga g’abantu abatategeera; noolwekyo oyo eyabakola tajja kubasaasira, n’oyo eyabafuumba tajja kubakwatirako kisa. Era kinaabaawo ku lunaku olwo, nga Mukama alikubira okuva ku lusegere lw’omugga okutuuka ku mugga ogwa Misiri, era mujja kukuŋŋanyizibwa omu omu, mmwe abaana ba Isirayiri. Era kinaabaawo ku lunaku olwo, ekkondeere ennene erifuuyibwa, era abali okumpi n’okuzikirira mu nsi ya Asuli n’abo abagobebwa mu nsi ya Misiri bajja kujja, ne basinza Mukama ku lusozi olutukuvu e Yerusaalemi. Isaaya 27:6-13.
The “east wind” is the power that sinks the “ships of Tarshish” and brings judgment upon the whore of Tyre. The “east wind” is the power that causes the kings to be afraid. The “east wind” is what brought the “blasting” blight upon Egypt, that produced the seven years of famine, as Joseph and Pharaoh brought the entire world (Egypt), into bondage, and it was the “east wind” that brought the “locusts” that ate up everything during the deliverance from Egypt. Islam is the “east wind.”
Omuyaga "ogw'ebuvanjuba" ye maanyi agazikiriza "amato ga Tasisi" era galeeta omusango ku malaya wa Ttuulo. Omuyaga "ogw'ebuvanjuba" ye maanyi agaleetera abakabaka okutya. Omuyaga "ogw'ebuvanjuba" ye maanyi agaleeta "ekizikizibwa ky'empewo" ku Misiri, ekyazaala emyaka musanvu gy'enjala, nga Yusufu ne Falaawo baleeta ensi yonna (Misiri) mu buddu; era omuyaga "ogw'ebuvanjuba" gwaleeta "enzige" ne ziryawo byonna mu kuwanulwa okuva e Misiri. Obusiraamu ye "omuyaga ogw'ebuvanjuba."
The reform movements of Bible prophecy establish that each reform movement has its own peculiar theme. The theme of the reform movement of the one hundred and forty four thousand is Islam. On September 11, 2001, Islam of the third Woe attacked the earth beast, and George W. Bush, “the second”, immediately placed a restraint upon the “east wind.” At that event, as Sister White records, when the great buildings of New York City are brought down, Revelation eighteen, verses one through three were fulfilled. Those three verses represent the first of two voices in Revelation chapter eighteen. The second voice is located in verse four, and it identifies the call out of Babylon, which begins at the Sunday law in the United States. Islam of the third woe, is restrained by the four angels of Revelation chapter seven, while the one hundred and forty-four thousand are sealed.
Ebibiina by’okutereeza ebyogerwako mu bunabbi bwa Bayibuli biraga nti buli kibiina ky’okutereeza kinaamulamwa gwakyo ogw’enjawulo. Omulamwa gw’ekibiina ky’okutereeza ky’abantu 144,000 kwe Buyisiramu. Ku Sebuttemba 11, 2001, Buyisiramu bw’ennaku ey’okusatu bwalumba ensolo eva mu nsi, era George W. Bush, “ow’okubiri,” amangu ddala yateeka ekkomo ku “mpewo ey’Obuvanjuba.” Mu kiseera ekyo, nga Sister White bw’awandiika, bwe byasanjalazibwa ebizimbe ebinene eby’e New York City, Okubikkulirwa 18:1-3 byatuukirizibwa. Ebisoko ebisatu ebyo biyimirira eddoboozi eryasooka ku bibiri mu mutwe 18 ogw’Okubikkulirwa. Eddoboozi ery’okubiri liri mu musoko ogw’okuna, era lyamanyisa oluyitibwa okuva mu Babulooni, olutandika ku tteeka lya Ssande mu United States. Buyisiramu bw’ennaku ey’okusatu buziyizibwa bamalayika bana b’Okubikkulirwa omutwe omusanvu, nga 144,000 bateekebwako akabonero.
“The Lord God is a jealous God, yet He bears long with the sins and transgressions of His people in this generation. If the people of God had walked in His counsel, the work of God would have advanced, the messages of truth would have been borne to all people that dwell on the face of the whole earth. Had the people of God believed Him and been doers of His word, had they kept His commandments, the angel would not have come flying through heaven with the message to the four angels that were to let loose the winds that they should blow upon the earth crying, Hold, hold the four winds that they blow not upon the earth until I have sealed the servants of God in their foreheads. But because the people are disobedient, unthankful, unholy, as were ancient Israel, time is prolonged that all may hear the last message of mercy proclaimed with a loud voice. The Lord’s work has been hindered, the sealing time delayed. Many have not heard the truth. But the Lord will give them a chance to hear and be converted, and the great work of God will go forward.” Manuscript Releases, volume 15, 292.
Mukama Katonda ye Katonda eyejjalo, naye agumira ebbanga eddene ebibi n’okumenya amateeka kw’abantu be mu mulembe guno. Singa abantu ba Katonda baali batambulira mu magezi ge, omulimu gwa Katonda gwandibadde gutambula mu maaso, era obubaka bw’amazima bwandibadde butwaliddwa eri abantu bonna abatuula ku nsi yonna. Singa abantu ba Katonda baamukkirizza era ne baba abakola ekigambo kye, singa baakuumye ebiragiro bye, malayika teyandibadde ayita mu ggulu ng’abuuka ng’aleese obubaka eri bamalayika bana abaalina okusumulula empewo zivuugire ku nsi, ng’akaaba nti, Mukome, mukome empewo ennya, zireme okuvuuga ku nsi okutuusa lwe nnaabateekeddeko akabonero ku malumuli ga abaweereza ba Katonda. Naye kubanga abantu tebagondera, abatasiima, abatatukuvu, nga Isirayiri ey’edda bwe yali, ebbanga liyongereddwayo, bonna bawulire obubaka obw’enkomerero obw’okusaasira obulangirirwa mu ddoboozi eddene. Omulimu gwa Mukama guziziddwa, n’ebbanga ery’okuteeka akabonero lyongereddwayo. Abangi tebannawulira amazima. Naye Mukama alibawa omukisa bawulire ne bakyuka, era omulimu omukulu gwa Katonda guliyongera okugenda mu maaso. Manuscript Releases, Ekitundu 15, omuko 292.
Those who are sealed, are sealed before the Sunday law, for the world can only be warned, and therefore called out of Babylon, by seeing men and women in the Sunday law crisis with the seal of God. The sealing of the one hundred and forty-four thousand began on September 11, 2001, but the sealing time was delayed.
Abo abateekebwako akabonero bateekebwako akabonero nga tekinnateekebwawo etteeka lya Sande, kubanga ensi esobola kulabulwa yokka, era n’okuyitibwa okugiva mu Babulooni, nga eraba abasajja n’abakazi mu kiseera ky’ekizibu ky’etteeka lya Sande nga balina akabonero ka Katonda. Okuteekebwako akabonero kw’abantu 144,000 kwatandika nga 11 Settemba 2001, naye ebbanga ly’okuteekebwako akabonero lyaddirira.
All the prophets are addressing the last generation, and this passage is directly referenced to the final generation. In this final generation God’s people did not “walk in His counsel,” and for that reason the sealing time was hindered and delayed. It was delayed and hindered by the beast from the bottomless pit in Revelation chapter eleven, that murdered the two prophets. That beast in the time of the French Revolution was atheism, and it typified the atheistic movement introduced by those who introduced the “woke-ism,” that is now confronting the world, into the movement of Future for America, and then Future for America ceased to walk in God’s counsel and allowed the influence of those who promoted their modern homosexual agenda, in conjunction with others who promoted the setting of time, to hinder the sealing time.
Banabbi bonna boogerera ku mulembe ogw’enkomerero, era ekitundu kino kikwata butereevu ku mulembe ogw’enkomerero. Mu mulembe guno ogw’enkomerero, abantu ba Katonda tebaatambulira mu magezi ge, era olw’ekyo ekiseera eky’okusiibwa akabonero kyaziyizibwa ne kyaleerera. Kyaleererezebwa era ne kiziyizibwa ekisolo okuva mu kinnya ekitaliiko nkomo, nga bwe kyalagirwa mu Okubikkulirwa essuula ey’ekkumi n’emu, ekisolo ekyatta banabbi babiri. Ekisolo ekyo mu kiseera ky’Enkuyukakyuka ey’e Bufalansa kyali obutakkiriza mu Katonda, era kyafaananyiriza entambula ey’obutakkiriza mu Katonda eyaleetebwa abo abaaleeta “woke-ism,” ekiri okusoomooza ensi mu kiseera kino, ne bakiyingiza mu kitongole kya Future for America; oluvannyuma Future for America ne kireka okutambulira mu magezi ga Katonda, ne kikkiriza obuyinza bw’abo abaakutumbula enteekateeka yaabwe ey’obusiyazi bwa leero, nga bakwatiza wamu n’abalala abaakutumbula okussaawo ebiseera, okuziyiza ekiseera eky’okusiibwa akabonero.
“Much that has been revealed to me crowds upon my mind, which I hardly know how to express. Yet I cannot hold my peace. The Lord is indignant at men who set themselves up to rule their fellow-men, and to carry out plans which the Holy Spirit has condemned. I am more surprised than I can express at your failure to discern that God has not set up these men. The new order of things ought to alarm you, for it had not the sanction of heaven.
Ebingi ebyambikkulirwa binzijjamu mu mutima, ne nsigala nga simanyi bulungi engeri y’okubitegeeza. Naye siyinza kusirika. Mukama asunguwalidde abantu abeeyimiriza ng’abafuzi ba bannabwe, era ne batuukiriza enteekateeka Omwoyo Omutukuvu z’awakanya. Nneewuunyiddwa nnyo okusinga bwe nsobola okukyogera olw’okulemererwa kwammwe okutegeera nti Katonda tabaalonda bano abasajja. Enteekateeka empya y’ebintu erina okubatiisa, kubanga teyakirizibwa mu ggulu.
“The natural heart is not to bring its own tainted, corrupting principles into the work of God. There must be no concealing of the principles of our faith. The third angel’s message is to be sounded by God’s people. It is to swell to the loud cry. The Lord has a time appointed when he will bind off the work; but when is that time? When the truth to be proclaimed for these last days shall go forth as a witness to all nations, then shall the end come. If the power of Satan can come into the very temple of God, and manipulate things as he pleases, the time of preparation will be prolonged.
Omutima ogw’obutonde tegusaanidde kuleeta emisingi gyagwo egyonoonese, egyonona, mu mulimu gwa Katonda. Tewalina kubaawo kukweeka emisingi gy’okukkiriza kwaffe. Obubaka bw’omulaika ow’okusatu busaanidde okubuulirwa abantu ba Katonda. Bwe busaanidde okweyongera okutuuka ku ddoboozi ery’amaanyi. Omukama alina ekiseera kye yateekawo mw’anaaggalawo omulimu; naye ekiseera ekyo kiri ddi? Bwe kinaaba nti amazima agateekwa okubuulirwa mu nnaku zino ez’enkomerero gamaze okugenda ng’obujulizi eri amawanga gonna, olwo enkomerero ejja. Bwe kiba nti amaanyi ga Sitaani gayinza okuyingira ne mu yeekaalu yennyini ya Katonda, ne gakola ku bintu nga bwe gayagalira, ekiseera eky’okutegeka kijja kwongerwawo.
“Here is the secret of the movements made to oppose the men whom God sent with a message of blessing for his people. These men were hated. The men and God’s message were despised, as verily as Christ himself was hated and despised at his first advent. Men in responsible positions have manifested the very attributes that Satan has revealed. They have sought to rule minds, to bring their reason and their talents under human jurisdiction. There has been an effort to bring God’s servants under the control of men who have not the knowledge and wisdom of God, or an experience under the Holy Spirit’s guidance. Principles have been born that should never have seen the light of day. The illegitimate child should have been stifled as soon as it breathed the first breath of life. Finite men have been warring against God and the truth and the Lord’s chosen messengers, counterworking them by every means they dared to use. Please consider what virtue there came in the wisdom and plans of those who have slighted God’s messages, and, like the scribes and Pharisees, have despised the very men whom God has used to present light and truth which his people needed.” The 1888 Materials, 1525.
Wano we wali ekyama eky’enteekateeka n’ebikolwa ebyakolebwa okuwakanira abasajja Katonda be yatuma n’obubaka bw’omukisa eri abantu be. Abo basajja baakyayibwa. Abasajja n’obubaka bwa Katonda baanyoomebwa, nga ddala bwe Kristo ye yennyini yakyawibwa era n’anyiomebwa mu kujja kwe okwasooka. Abasajja abali mu bifo eby’obuvunaanyizibwa balaze emize gennyini Setaani gye yalaze. Banoonyeze okufuga ebirowoozo by’abantu, n’okuteeka okutegeera kwabwe n’ebirabo byabwe wansi w’obuyinza bwa bantu. Wabaddewo kaweefube okuwa abaweereza ba Katonda wansi w’obukulembeze bw’abantu abatalina kumanya kwa Katonda newaakubadde amagezi ge, era nga tebalina n’obumanyirivu obuva mu kukulemberwa kw’Omwoyo Omutukuvu. Wazaaliddwa emisingi egyatateekwa kulaba omusana. Omwana atali mu mateeka yandibadde attiddwa amangu ddala ng’akyafuuyira omukka ogusooka ogw’obulamu. Abantu abeereddwa ekkomo babadde balwana ne Katonda n’amazima n’abatumwa ba Mukama abalonde, nga babaziyiza mu buli ngeri, nga bakozesa buli ky’ebayinzizza okukozesa. Mufumiitirizeko ku mugaso ki ogwava mu magezi n’enteekateeka z’abo abanyoomye obubaka bwa Katonda, era, ng’abaawandiisi n’Abafalisaayo, baanyoomye abasajja bennyini Katonda be yakozesezza okuleeta ekitangaala n’amazima bye abantu be baali beetaaga. The 1888 Materials, 1525.
The sealing time that began on September 11, 2001, was hindered for the representatives of Satan were allowed to come into the “very temple of God.” The issue that should be seen here is that from 1798 unto 1844, the Millerite temple was erected, and on October 22, 1844, the messenger of the covenant suddenly came unto his temple. The temple and the host had been trampled down by the papacy for twelve hundred and sixty years, and when the papacy received its deadly wound Christ began the work of erecting the Millerite temple, and the symbol of the temple is the number forty-six, on several witnesses.
Ekiseera eky’okuteekako akabonero ekyatandikira nga September 11, 2001, kyaziyizibwa kubanga abakiikirira Sitaani baakkirizibwa okuyingira mu “yeekaalu yennyini ya Katonda.” Ensonga eyetaagibwa okulabibwa wano ye nti okuva mu 1798 okutuuka mu 1844, yeekaalu ya Abamillerite yazimbibwa, era nga October 22, 1844, omubaka w’endagaano mu kibwatukira yajja eri yeekaalu ye. Yeekaalu n’eggye byanyigirizibwa obupapa okumala emyaka 1260, era obupapa bwe bwafuna ekiwundu ekitta, Kristo n’atandika omulimu ogw’okuzimba yeekaalu ya Abamillerite, era akabonero ka yeekaalu ke muwendo amakumi ana mu mukaaga, nga kakakasiddwa obujulizi obutali bumu.
On August 11, 1840, the angel of Revelation ten descended, and the judgment of Protestantism began. That history is repeated to the very letter.
Ku 11, Ogasiti 1840, omalayika w'Okubikkulirwa essuula ey'ekkumi yakka, era okusalibwa omusango kw'ObuProtestanti ne kwatandika. Ebyafaayo ebyo byaddibwamu ddala ku buli nnukuta.
In the Scriptures it is the “east wind” that sinks the ships of Tarshish, and brings down that great city Tyrus, and causes the kings and merchants to three times cry out, “woe, woe” (alas, alas). But in the passage of Isaiah we are considering, the day of the “east wind” is the day when God “stayeth his rough wind.” In this passage the “east wind” is held in check, so as to not prevent the work of the third angel; a work that is accomplished during the time of the latter rain. In this passage the subject of the “east wind” that is held in check, is identifying the latter rain, the work of the third angel, and the gathering out of God’s other children in Babylon. In that time period, the four angels are holding the four winds, during the time of the sealing of the one hundred and forty-four thousand.
Mu Ebyawandiikibwa kye “omuyaga ogw’ebuvanjuba” gwe guzamya ebyombo bya Tarshish, ne gugwisa ekibuga ekyo ekikulu Tyrus, ne guleetera bakabaka n’abasuubuzi okukaaba emirundi esatu nti, “kabi, kabi” (kitalo, kitalo). Naye mu kitundu kya Isaya kye twerowoozaako, olunaku lw’“omuyaga ogw’ebuvanjuba” luba olunaku Katonda lwe “aziyiza omuyaga gwe ogukambwe.” Mu kitundu kino “omuyaga ogw’ebuvanjuba” guziyiziddwa, nga teguzziyiza omulimu gwa malayika ow’okusatu; omulimu ogutukirizibwa mu biro by’enkuba ey’enkomerero. Mu kitundu kino, ensonga ey’“omuyaga ogw’ebuvanjuba” oguziyiziddwa, erambulula enkuba ey’enkomerero, omulimu gwa malayika ow’okusatu, n’okubaggyamu abaana abalala ba Katonda abali mu Babulooni. Mu kiseera ekyo, bamalayika bana baziyizza empewo ennya, mu kiseera ky’okutekebwako akabonero kw’abantu 144,000.
And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.
Awo oluvannyuma lw’ebyo nalaba bamalayika bana bayimiridde ku nkomerero ennya z’ensi, nga bakutte empewo ennya ez’ensi, empewo ereme kuvuga ku nsi newaakubadde ku nnyanja newaakubadde ku muti gwonna. Era ne ndaba omalayika omulala ng’ayambuka okuva ebuvanjuba, ng’alina akabonero ka Katonda omulamu; n’ayogerera waggulu n’eddoboozi ddene eri bamalayika bana, abaaweereddwa okukola obulabe ku nsi ne ku nnyanja, ng’agamba nti, Temukola obulabe ku nsi, newaakubadde ku nnyanja, newaakubadde ku miti, okutuusa lwe tuteekeko akabonero ku ndiinda za abaddu ba Katonda waffe. Okubikkulirwa 7:1-3.
The staying of the “east wind,” the holding of the “angry nations” and the holding of the “four winds” all occur during the latter rain, for it is the period of the latter rain that the seal of God is placed upon His people. The four winds that are being restrained by the four angels are a symbol of Islam.
Okuyimirizibwa kw’ "empewo ey’Obuvanjuba," okukwatibwa kw’ "amawanga asunguwavu" n’okukwatibwa kw’ "empewo ennya" byonna bibaawo mu kiseera ky’enkuba ey’oluvannyuma, kubanga kye kiseera ky’enkuba ey’oluvannyuma mwe akasindikizo ka Katonda kateekebwa ku bantu be. Empewo ennya ezikomezebwa b’amalayika bana ziba akabonero ka Obusiraamu.
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
Bamalayika bakutte empewo ennya, nga ziragiddwa ng’embalaasi ey’obusungu eyagala okwesumulula n’okubwatukira ku maaso g’ensi yonna, nga etwala okuzikiriza n’okufa mu kkubo lyayo.
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
“Tunaebaka ku mabbali ddala ag’ensi etaggwaawo? Tunaebaka nga tuli bakambwe era abannyogoga era nga tufudde? Ai, singa mu kkanisa zaffe mubeeramu Omwoyo n’omukka gwa Katonda nga gufuumibwa mu bantu Be, balyoke bayimirire ku bigere byabwe era babe balamu. Twetaaga okulaba ng’ekkubo lya kanyigo, era ng’omulyango mufuunda. Naye bwe tuyita mu mulyango omufuunda, obugazi bwagwo tebuliiko kkomo.” Manuscript Releases, voliyumu 20, 217.
We will consider these realities further in the next article, for it is “in the days of these kings”, represented by the eighth kingdom of Bible prophecy, that “is of the seven” kingdoms, that God sets up an everlasting kingdom.
Tunaayongera okwekenneenya ensonga zino mu kiwandiiko ekiddako, kubanga ‘mu nnaku z’abakabaka bano,’ abakiikirirwa mu bunnabbi bwa Bayibuli nga obwakabaka obw’omunaana, ‘obuva mu musanvu,’ Katonda ateekaawo obwakabaka obutaggwaawo.
And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. Forasmuch as thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter: and the dream is certain, and the interpretation thereof sure. Daniel 2:44, 45.
Era mu nnaku z’aba bakabaka abo Katonda ow’eggulu aliteekawo obwakabaka obutazikirizibwa emirembe gyonna; era obwakabaka obwo tebulikulekebwa bantu abalala, naye bulimenya-menya era bulizikiriza obwakabaka buno bwonna, era bunaayimirira emirembe gyonna. Kubanga bwe walaba ejjinja erisimbuddwa ku lusozi nga tewali mikono, ne limenyamenya ekyuma, ekikomo, ebbumba, effeeza ne zzaabu; Katonda Omukulu alaze eri kabaka ebigenda okubaawo oluvannyuma: era ekirooto kikakafu, n’okunnyonnyola kwakyo kutuufu. Danyeri 2:44, 45.