All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.
Mmwe abatuuze bonna ab'ensi yonna, n'abeetuula ku nsi, mulabe, bw'ayimusa akabendera ku nsozi; era bw'afuuyira mu kkondeere, muwulire. Isaaya 18:3.
The messenger represented as Elijah proclaiming the message represented by Moses is slain in the streets by a beast that ascends from the bottomless pit. After being trampled down for a period represented by the “curse” of Moses which is the “scattering” of Leviticus twenty-six the Holy Spirit enters into their dead bodies through God’s Word. They then stand up and thereafter ascend up into heaven. A message that is represented as in heaven is the everlasting gospel of the three angels.
Omubaka akiikirizibwa nga Eria, ng’alangirira obubaka obukiikirizibwa nga bwa Musa, attibwa mu nguudo n’ekyisolo ekyambuka okuva mu kituli ekitalina wansi. Oluvannyuma lw’okukandagirirwa okumala ekiseera ekiikirizibwa “ekikolimiro” kya Musa ekye “okusasanyizibwa” okwogerwako mu Eby’Abaleevi amakumi abiri mu mukaaga, Omwoyo Omutukuvu ayingira mu mirambo gyabwe ng’ayita mu Kigambo kya Katonda. Awo ne bayimirira, era oluvannyuma ne bayambuka mu ggulu. Obubaka obukiikirizibwa ng’eri mu ggulu ye Enjiri ey’obutaggwaawo ey’abamalayika abasatu.
And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people. Revelation 14:6.
Era ne ndaba malayika omulala ng'abuluka mu bbanga wakati, ng'alina enjiri ey'obutaggwaawo okugibuulira abo abatuula ku nsi, era eri buli ggwanga, ne buli kika, ne buli lulimi, n'abantu bonna. Okubikkulirwa 14:6.
Before Elijah and Moses ascend into heaven they first would stand upon their feet.
Nga Eriya ne Musa tebannayambuka mu ggulu, banaasooka okuyimirira ku bigere byabwe.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.
Awo oluvannyuma lw’ennaku ssatu n’ekitundu, Omwoyo ogw’obulamu okuva eri Katonda ne gubayingiramu, ne bayimirira ku bigere byabwe; n’entiisa ennene n’egwa ku abo abaabalabanga. Ne bawulira eddoboozi eddene okuva mu ggulu libagamba nti, Mujje wano waggulu. Ne bambuka mu ggulu mu kire; n’abalabe baabwe ne babalaba. Okubikkulirwa 11:11, 12.
Every prophet agrees with the other prophets and they all come together in the book of Revelation. The book of Ezekiel teaches that when the Spirit enters into men they stand upon their feet.
Buli nnabbi akkiriziganya ne bannabbi abalala, era bonna beesanga wamu mu kitabo ky'Okubikkulirwa. Ekitabo kya Ezekyeri kiyigiriza nti Omwoyo bw'ayingira mu bantu, bayimirira ku bigere byabwe.
And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 2:1, 2.
Ate n’aŋŋamba nti, Omwana w’omuntu, nyimirira ku bigere byo, ndyogera naawe. Awo Omwoyo n’ayingira mu nze bwe yayogera nange, n’aŋŋimika ku bigere byange, ne mpulira oyo eyali ayogera nange. Ezekyeri 2:1, 2.
Ezekiel represents God’s people in the “last days” who are dead, yet they hear God speak, and the reception of God’s Word brings the presence of the Holy Spirit and they then stand upon their feet. Those in Revelation who have been slain and left in the street to be trampled down for twelve hundred and sixty symbolic days also hear God’s Word, which conveys the Holy Spirit into their hearts and minds and they stand upon their feet. Ezekiel informs us what the Word of God is that they hear, which in turn brings the entire movement represented by Moses and Elijah that has been dead in the streets back to life, and causes them to stand.
Ezeekyeri akiikirira abantu ba Katonda mu nnaku ez’enkomerero abafu, naye nga bawulira Katonda ng’ayogera, era okwaniriza Ekigambo kya Katonda kuleeta okubeerawo kwa Omwoyo Omutukuvu ne bayimirira ku bigere byabwe. Abo mu Kitabo ky’Okubikkulirwa abaattiddwa ne babaleka ku luguudo okukandagiribwa okumala ennaku 1,260 ez’ekifaananyi nabo bawulira Ekigambo kya Katonda, ekireeta Omwoyo Omutukuvu mu mitima gyabwe n’ebirowoozo byabwe, ne bayimirira ku bigere byabwe. Ezeekyeri atutegeeza kiki Ekigambo kya Katonda kye bawulira, era mu ngeri eyo ne kireeta ekibiina kyonna ekyakiikirirwa Musa ne Eriya ekyabadde kifudde mu nguudo okudda mu bulamu, ne kibaleetera okuyimirira.
The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones, And caused me to pass by them round about: and, behold, there were very many in the open valley; and, lo, they were very dry. And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:1–14.
Omukono gwa Mukama gwali ku nze, n’angyoolayo mu Mwoyo gwa Mukama, n’anteeka wansi wakati mu kiwonvu ekyali kijjudde amagumba; n’andiyisa okwetooloola ebyo, laba, byali bingi nnyo mu kiwonvu ekyeyolefu; era, laba, byali bikalu nnyo. N’aŋŋamba nti, Mwana w’omuntu, amagumba gano gayinza okulamu? Ne mmuddamu nti, Ai Mukama Katonda, ggwe omaanyi. N’ate n’aŋŋamba nti, Yatula obunnabbi ku magumba ago, obagambe nti, Mmwe magumba amakalu, muwulire ekigambo kya Mukama. Bw’ati bw’ayogera Mukama Katonda eri amagumba gano nti, Laba, ndireetako omukka ogw’obulamu okuyingira mu mmwe, ne mulamu; era ndibassaako emiguwa, ne nkuzaako ennyama ku mmwe, ne mbasibikkako olususu, ne mbateekamu omukka, ne mulamu; era muumanye nti nze Mukama. Ne nnatula obunnabbi nga bwe n’alagira; era bwe nnatula, ne wabaawo eddoboozi, laba n’okukankana, amagumba ne gakuŋŋaana wamu, buli gumu ne gugattika ne muganda gwaalyo. Bwe nnatunuulira, laba, emiguwa n’ennyama ne bikulirako ku byo, era olususu ne lubisikako waggulu; naye tewaalimu omukka mu byo. Awo n’aŋŋamba nti, Yatula obunnabbi eri empewo, yatulira ddala, mwana w’omuntu, ogambe empewo nti, Bw’ati bw’ayogera Mukama Katonda: Jjangu okuva mu mpewo ennya, ai mukka, ofuuwire ku b’abattiddwa bano, balyoke balamu. Ne nnatula obunnabbi nga bwe yandagira, omukka ne guyingira mu bo, ne balamu, ne bayimirira ku bigere byabwe, eggye ddene ennyo. Awo n’aŋŋamba nti, Mwana w’omuntu, amagumba gano ge nnyumba yonna ya Isirayiri: laba, bagamba nti, Amagumba gaffe gakaze ddala, essuubi lyaffe libuze, twasalibwawo. N’olwekyo yatula obunnabbi obagambe nti, Bw’ati bw’ayogera Mukama Katonda: Laba, mmwe abantu bange, ndiggulawo entaana zammwe, ne mbavaamu mu entaana zammwe, ne mbaleeta mu nsi ya Isirayiri. Era mujja kumanya nti nze Mukama, bwe ndiggulawo entaana zammwe, mmwe abantu bange, ne mbaggya mu entaana zammwe, era nditeeka Omwoyo gwange mu mmwe, ne mulamu, era ndibateeka mu nsi yammwe; olwo mujja kumanya nti nze Mukama nayogera, era ne nkikola, bw’ayogera Mukama. Ezekyeri 37:1-14.
Daniel and John represent God’s one hundred and forty-four thousand in the “last days” who have been symbolically killed and resurrected. John in the boiling oil, Daniel in the lion’s den. The movement that was an offspring of its Laodicean mother is symbolically slain and thereafter resurrected, thus becoming the eighth that is of the seven. It is the resurrection of the sixth church, which was Philadelphia that becomes the eighth, though it is not a church but a movement. At the end of a period where they remain unburied, that they might be trampled down by those that are celebrating their deaths, they stand upon their feet as a mighty army. They stand up because they hear a message from God’s Word. Any corpse that has been in the street for over three years has rotted away to the point that all that would remain would be bones.
Danyeri ne Yokaana bayimirira abantu ba Katonda emitwalo kkumi na nnya n’enkumi nnya mu “nnaku ez’enkomerero” abattiddwa mu kifaananyi ne bazuukizibwa. Yokaana mu mafuta agali okutokota, Danyeri mu lusiba lw’empologoma. Ekibiina ekyava mu maama waakyo ow’e Lawodikiya kikuttibwa mu kifaananyi era oluvannyuma ne kizuukizibwa; bwe kityo ne kiba ekya munaana ekiva ku musanvu. Kuzuukira kwa kkanisa ey’omukaaga, eyaali Firadelfiya, eyo ye efuuka ey’omunaana, newaakubadde si kkanisa wabula ekibiina. Ku nkomerero y’ebbanga mwe babeerera nga tebaziikiddwa, ne bayirikirirwa abo abajaguza okufa kwabwe, bayimirira ku bigere byabwe nga eggye ery’amaanyi. Bayimirira kubanga bawulira obubaka okuva mu Kigambo kya Katonda. Omulambo gwonna ogubeeredde mu luguudo okumala emyaka egisukka esatu guba gubolye ddala okutuuka nga ekisigaddeko magumba bokka.
“The dry bones need to be breathed upon by the Holy Spirit of God, that they may come into action, as by a resurrection from the dead.” Bible Training School, December 1, 1903.
Amagumba amakalu gateekwa okufuyirwako Omwoyo Omutukuvu wa Katonda, galyoke gayingire mu nkola, ng'okuzuukira okuva mu bafu. Bible Training School, Desemba 1, 1903.
We are required to participate in the work of resurrecting ourselves. We do this by reading, hearing and keeping the things which are written.
Tuteekwa okwetaba mu mulimu ogw'okwezuukiriza. Tukikola bwe tutyo nga tusoma, nga tuwulira era nga tukuuma ebyo ebiwandiikiddwa.
“A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work.” Selected Messages, book 1, 121.
"Okuzukuka kw'obutukuvu obw'amazima mu ffe kwe kisinga obukulu era ekisinga okuba eky'amangu mu byetaago byaffe byonna. Okunoonya kino kigwanidde okuba omulimu gwaffe ogw'okusooka." Obubaka Obulondebwamu, ekitabo 1, 121.
The prophetic “Word” that produces this resurrection from a Laodicean experience unto the experience of Philadelphia comes from a message found in the books of Daniel and Revelation.
"Ekigambo" eky'obunnabbi ekireeta okuzuukira kuno okuva mu mbeera ya Lawodikiya okutuuka ku mbeera ya Firadelfiya kiva mu bubaka obusangibwa mu bitabo bya Danyeri n'Okubikkulirwa.
“When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience.” Testimonies to Ministers, 112–114.
"Bwe ebitabo bya Danyeri n’Okubikkulirwa bitegeerekebwa obulungi okusinga, abakkiriza bajja kuba n’obumanyirivu obw’eddiini obw’enjawulo ddala." Obujulizi eri Abasumba, 112-114.
The experience of the legal religion of Laodicea is changed by a life-giving message. The message of the Revelation of Jesus Christ is the message of His creative power, which most certainly is the power of God unto salvation for everyone that believes.
Embeera y’eddini ey’amateeka e Lawodikiya ekyusibwa olw’obubaka obuwa obulamu. Obubaka bw’Okubikkulirwa kwa Yesu Kristo bwe bubaka bw’amaanyi ge g’okutonda, nga tewali kubuusabuusa ge maanyi ga Katonda agatwala mu bulokofu eri buli muntu akkiriza.
“What power must we have from God that icy hearts, having only a legal religion, should see the better things provided for them—Christ and His righteousness! A life-giving message was needed to give life to the dry bones.” Manuscript Releases, volume 12, 205.
Amaanyi ki ge tuteekwa okufuna okuva eri Katonda, okutuusa emitima egyennyogovu, nga girina ddini ya mateeka yokka, okulaba ebirungi ebibategekeddwa—Kristo n’obutuukirivu bwe! Obubaka obuleeta obulamu bwali bweetaagibwa okuzzaamu obulamu mu magumba amakalu. Manuscript Releases, voliyumu 12, omuko 205.
The legal religion is a backslidden religion as represented by Adventism’s departure from the foundations in 1863 and onward.
Eddiini ey’amateeka ye ddiini eyadda emabega, nga kiyimiririrwa mu kuvuddemu ku misingi kw’Obwadiventisi okutandika mu 1863 ne kugenda mu maaso.
“I lay down my pen and lift up my soul in prayer, that the Lord would breathe upon his backslidden people, which are as dry bones, that they may live.” General Conference Bulletin, February 4, 1893.
"Nteeka wansi ekalamu yange ne nnyimusa omwoyo gwange mu kusaba, nti Mukama afuuyire omukka ku bantu be abagenze mabega, abali ng’amagumba amakalu, balyoke babe balamu." Buliitini w’Olukiiko Olukulu, Febwali 4, 1893.
Jesus is “the faithful witness” in the Revelation.
Yesu ye "omujulirwa omwesigwa" mu Kubikkulirwa.
And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God. Revelation 3:14.
Era eri Malayika w'ekkanisa ey'Abalaodikiya wandiika; Bino by'ayogera Amina, omujulizi omwesigwa era ow'amazima, entandikwa y'obutonde bwa Katonda. Okubikkulirwa 3:14.
Sister White informs us that it is Jesus who is the “faithful witness” that presents a “straight testimony” to the Laodiceans who are dead in trespasses and sin, and that just as with the message to the valley of dead dry bones, the message causes a shaking.
Sister White atutegeeza nti Yesu ye "omujulirwa omwesigwa" awa "obujulizi obutereevu" eri Ab’e Lawodikiya abafu mu bisobyo n’ebibi, era nti, nga bwe kiri n’obubaka eri ekiwonvu eky’emifupa emikalu egy’abafu, obubaka obwo buleetawo okukankana.
“I asked the meaning of the shaking I had seen and was shown that it would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans. This will have its effect upon the heart of the receiver, and will lead him to exalt the standard and pour forth the straight truth. Some will not bear this straight testimony. They will rise up against it, and this is what will cause a shaking among God’s people.
Nabuuza amakulu g’okukankana kwe nnali ndabye, ne nnalabisibwa nti kijja kuleetebwa olw’obujulirwa obutereevu obukubiriziddwa amagezi g’Omujulizi Omutuufu eri aba Lawodikiya. Kino kijja kukosa omutima gw’oyo akikkiriza, era kijja kumukulembera okutumbula omutindo n’okuyiwa amazima agatereevu. Abamu tebagenda kugumira buno obujulirwa obutereevu. Balyimirira bakirwanyisa, era kino kye kijja okuleeta okukankana mu bantu ba Katonda.
“I saw that the testimony of the True Witness has not been half heeded. The solemn testimony upon which the destiny of the church hangs has been lightly esteemed, if not entirely disregarded. This testimony must work deep repentance; all who truly receive it will obey it and be purified.
Nnalaba nti obujulizi bw’Omujulizi Omutuufu tebuwuliriziddwa na nusu. Obujulizi obuzito ennyo, ku bwo bwe byesinziira eby’omumaaso by’ekkanisa, bubadde butwaliddwa bwa matono, singa si n’okutayisibwamu matayo ddala. Obujulizi buno bulina okuleta okwenenya okuzama; bonna abanakikkiriza mu mazima banaagigondera era banaatukuzibwa.
“Said the angel, ‘List ye!’ Soon I heard a voice like many musical instruments all sounding in perfect strains, sweet and harmonious. It surpassed any music I had ever heard, seeming to be full of mercy, compassion, and elevating, holy joy. It thrilled through my whole being. Said the angel, ‘Look ye!’ My attention was then turned to the company I had seen, who were mightily shaken. I was shown those whom I had before seen weeping and praying in agony of spirit. The company of guardian angels around them had been doubled, and they were clothed with an armor from their head to their feet. They moved in exact order, like a company of soldiers. Their countenances expressed the severe conflict which they had endured, the agonizing struggle they had passed through. Yet their features, marked with severe internal anguish, now shone with the light and glory of heaven. They had obtained the victory, and it called forth from them the deepest gratitude and holy, sacred joy.
Malayika n’agamba nti, "Muwulirize!" Amangu ddala ne mpulira eddoboozi nga lya ebyuma by’ennyimba bingi, byonna nga bivuga mu mitone egituukiridde, emirungi era egikwataganye. Lyasukkiridde ennyimba zonna ze nnali mpulirako, nga lijjudde ekisa, okusaasira, era nga liyimusa, nga lirimu essanyu ettukuvu. Lyankunyeemereza mu mbeera yange yonna. Malayika n’agamba nti, "Mutunuulire!" Awo okulowooza kwange ne kukyusibwa ne ntunuulira ekibiina kye nnali ndabye, abaaliko bakankanyiziddwa nnyo. Ne ndagibwa abo be nnali ndabako nga bakaaba era nga basaba mu nnaku ey’omwoyo ey’amaanyi. Ekibiina ky’abamalayika ababakuuma ababazingiririra kyali kiyongeddwa emirundi ebiri, era baali bambadde eby’okulwanyisa okuva ku mitwe gyabwe okutuuka ku bigere byabwe. Baatambula mu mpangirire entuufu, ng’ekibiina ky’abasirikale. Obuso bwabwe bwalanga olutalo oluzitowa lwe baali bayiseemu, n’okulwana okubonyaabonya kwe baayitamu. Naye wadde nga endabika yaabwe yali yeragaamu obulumi obw’omunda obw’amaanyi, kaakano baayaka n’omusana n’ekitiibwa ky’eggulu. Obuwanguzi bwe baafunye ne bubaleetera okwoleka okwebaza okusinga ddala n’essanyu ettukuvu n’ery’ekitiibwa.
“The numbers of this company had lessened. Some had been shaken out and left by the way. The careless and indifferent, who did not join with those who prized victory and salvation enough to perseveringly plead and agonize for it, did not obtain it, and they were left behind in darkness, and their places were immediately filled by others taking hold of the truth and coming into the ranks. Evil angels still pressed around them, but could have no power over them.
Omuwendo gw’ekibiina kino gwabadde gukendeera. Abamu baabadde basunsuddwamu ne basigala ku mabbali g’ekkubo. Abasaalambwa n’abatafaayo, abateyunganga ku abo abaasiima nnyo obuwanguzi n’obulokozi okutuusa ne banywerera mu kubyegayirira era ne babulwanirira, tebaabifuna, ne basigala emabega mu kizikiza, era ebifo byabwe ne bijjuzibwa amangu ddala n’abalala abaakwata ku mazima ne bayingira mu mirongo. Bamalayika ababi baakyabayetooloolanga, naye tebaalina buyinza ku bo.
“I heard those clothed with the armor speak forth the truth with great power. It had effect. Many had been bound; some wives by their husbands, and some children by their parents. The honest who had been prevented from hearing the truth now eagerly laid hold upon it. All fear of their relatives was gone, and the truth alone was exalted to them. They had been hungering and thirsting for truth; it was dearer and more precious than life. I asked what had made this great change. An angel answered, ‘It is the latter rain, the refreshing from the presence of the Lord, the loud cry of the third angel.’” Early Writings, 270, 271.
Nawulira abo abambadde ekyambalo eky’okulwanyisa boogera amazima mu maanyi amanene. Kyakola ekivaamu. Abangi baali basibiddwa; abakyala abamu nga bami baabwe be babasibye, n’abaana abamu nga bazadde baabwe be babasibye. Abo abeesigwa abaabadde baziyizibwa okuwulira amazima kaakano ne bagakwata n’obuggumu obungi. Okutya kwonna kw’ab’eŋŋanda zaabwe kwagwawo, era amazima lyokka lyagulumizibwa mu maaso gaabwe. Baabadde balumwa enjala n’enyonta olw’amazima; gaali ga muwendo ogusinga obulamu. Nabuuza kye kyaleetedde okukyuka kuno okukulu. Malayika n’anziramu nti, ‘Ye nkuba ey’enkomerero, okuzza amaanyi okuva mu maaso g’Omukama, n’okukaaba okw’amaanyi okw’omulayika ow’okusatu.’ Ebyawandiikibwa Ebyasooka, 270, 271.
The straight testimony to Laodicea that raises up an army after a severe shaking is the message to the valley of dead dry bones, and those bones represent the message of Moses and the messenger Elijah that were slain in the street on July 18, 2020 by a beast from the bottomless pit.
Obujulizi obutereevu eri Lawodikiya obuyimusa eggye oluvannyuma lw’okusunsula okunene, bwe buba obubaka eri ekiwonvu eky’amagumba amakalu agafu; era amagumba ago gakiikirira obubaka bwa Musa wamu n’omubaka Eriya, ebyattibwa ku luguudo nga 18 Julaayi 2020 olw’ekisolo ekiva mu kinnya eky’obuziba ekitalimu wansi.
“A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.’
"Obujulirwa obutereevu bulina okutuusibwa eri amakanisa gaffe n'ebitongole byaffe, okuzuukusa abo abebase.'
“When the word of the Lord is believed and obeyed, steady advancement will be made. Let us now see our great need. The Lord cannot use us until he breathes life into the dry bones. I heard the words spoken: ‘Without the deep moving of the Spirit of God upon the heart, without its life-giving influence, truth becomes a dead letter.’” Review and Herald, November 18, 1902.
Bwe kikkirizibwa era ne kigonderwa ekigambo kya Mukama, okweyongera mu maaso obutereevu kujja kubaawo. Ka kati tulabe obwetaavu bwaffe obukulu. Mukama tayinza kutukozesa okutuusa lw’afuuyira omukka gw’obulamu mu magumba amakalu. Nawulira ebigambo bigambibwa nti: ‘Nga tewali kukola okw’amaanyi kw’Omwoyo wa Katonda ku mutima, era nga tewali n’amaanyi gaagwo agawa obulamu, amazima gafuka kigambo ekifu.’ Review and Herald, Novemba 18, 1902.
We have shown that the four waymarks that represent the history of the seven thunders are represented in every reform line. In connection with that is the fact that in each reform line each of the four waymarks represent the same prophetic theme. With Moses the theme at each of the four waymarks typifying the seven thunders was the covenant with a chosen people. With David it was the ark of God. With Christ it was death and resurrection. With the Millerites it was the day for a year principle.
Tulaze nti obubonero ennya obukiikirira ebyafaayo by’ebibwatuka by’eggulu musanvu bukiikirizibwa mu buli linyiriri ly’okutereeza. Okukwatagana n’ekyo, mu buli linyiriri ly’okutereeza buli kimu ku bubonero obwo bukiikirira omutwe gumu gw’obunnabbi. Ku Musa, omutwe ogwali ku buli kimu ku bubonero obwo ogwafaananyizanga ebibwatuka musanvu gwali endagaano n’abantu abaalondwa. Ku Dawudi, gwali Essanduuko ya Katonda. Ku Kristo, gwali okufa n’okuzuukira. Ku Abamillerite, gwali enkola y’olunaku ku mwaka.
With Future for America, it is Islam. Islam on September 11, 2001. It was again Islam on July 18, 2020 with the failed prediction, the first disappointment and the beginning of a tarrying time. The third waymark that produces a mighty army that stands up is the message of the four winds, which represents Islam, the “angry horse” of Bible prophecy.
Mu ndowooza ya Future for America, kye Kyisiraamu. Kyisiraamu ku Septemba 11, 2001. Era kyaddamu okuba Kyisiraamu ku Julaayi 18, 2020, n'obunnabbi obwaleemwa, okusuulibwaamu essuubi okwasooka, n'entandikwa y'ekiseera eky'okulindirira. Akabonero akasatu akaleeta eggye eddene eriyimirira ye obubaka bw'empewo ennya, obulaga Kyisiraamu, “embalaasi ey'ekiruyi” mu bunnabbi bwa Baibuli.
“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, 216, 217.
Tugenda okwebaka ddala ku ntuumo y’ensi ey’obutaggwaawo? Tujja kubeera bawerufu, abannyogoga, era abafu? Ayi, singa mu mikanisa gyaffe twalina Omwoyo wa Katonda, era Katonda n’abassaamu omukka gwe ogw’obulamu, balyoke bayimirire ku bigere byabwe babeere balamu. Twetagisa okulaba nti ekkubo likugira, n’oluggi lutono. Naye bwe tuyita mu luggi olutono, obugazi bwalwo tebuliiko kigero. Manuscript Releases, volyumu 20, omuko 216, 217.
Immediately after Elijah and Moses stand up, they are lifted up to heaven as an ensign.
Amangu ddala nga Eriya ne Musa bamaze okuyimirira, bawanulibwa ne batwalibwa mu ggulu ng’akabonero.
And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:12.
Era ne bawulira eddoboozi eddene okuva mu ggulu nga libagamba nti, "Mujje wano waggulu." Ne bayambuka mu ggulu mu kire; n'abalabe baabwe ne babalaba. Okubikkulirwa 11:12.
We will address the ensign represented by Moses and Elijah in the next article.
Tujja kwogera ku kibendera ekiyimirirwa Musa ne Eriya mu kiwandiiko ekiddako.