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.
After being trampled down in the street, Elijah and Moses receive the Comforter and they then stand upon their feet. Ezekiel’s valley of bones first hear a noise and then experience a shaking, but they were still without breath.
Oluvannyuma lw’okukandagirirwa mu luguudo, Eriya ne Musa ne bafuna Omubeezi, ne bayimirira ku bigere byabwe. Mu kiwonvu ky’amagumba kya Ezekyeri, okusooka waaliwo eddoboozi, oluvannyuma ne wabaawo okukankana, naye mu bo tewaaliimu mukka.
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. Ezekiel 37:7, 8.
Noolwekyo ne nnayogera nga bwe nnalagirwa; era bwe nnayogera, ne wabaawo eddoboozi, era, laba, okukankana, n’amagumba ne gakuŋŋaana, egumba ku guggwe. Awo bwe nnatunuulira, laba, emiguwa n’ennyama ne bikula ku byo, n’olususu ne lubisaanikira waggulu; naye omwoyo tegwali mu bo. Ezekyeri 37:7, 8.
When the bodies have been reconstituted, they hear the message of the four winds.
Nga emibiri gigattiddwa wamu nate, bawulira obubaka bw’empewo ennya.
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. Ezekiel 37:9, 10.
Awo n’aŋŋamba nti, Bula eri empewo, bula, ggwe mwana w’omuntu, ogambe empewo nti, Bw’ati Mukama Katonda: Jjangu okuva mu mpewo ennya, ggwe mukka, fuuwira ku abattiddwa bano, balyoke balamu. Noolwekyo ne nbula nga bwe yandagira, omukka ne guyingira mu bo, ne balyoka balamu, ne bayimirira ku bigere byabwe, eggye eddene nnyo. Ezekyeri 37:9, 10.
All the prophets identify the end of the world, so the passage from Ezekiel produces a dilemma for those who wish to avoid the message of Revelation eleven’s two prophets. Of course, for those who wish to reject the message the easiest lie they can tell themselves is that Revelation eleven is just a history that represents the French Revolution, and it has no end of the world application. But if you accept the premise that even Revelation eleven identifies the end of the world, then you must reconcile the fact that the mighty army at the end of the world that presents the third angel’s message in a loud cry is identified as being dead and resurrected in advance of their standing up as God’s army.
Abannabbi bonna balaga enkomerero y’ensi, n’olwekyo ekitundu mu Ezekyeri kireetera obuzibu abo abagala okwewala obubaka bw’abannabbi babiri mu Okubikkulirwa ekkumi n’emu. Kye kityo ddala, abo abagala okugaana obubaka, obulimba obwangu ennyo bwe beesebya nabwo ye nti Okubikkulirwa ekkumi n’emu byafaayo byokka ebiraga Enkyukakyuka eya Bufalansa, era tekirina kye kikolako ku nkomerero y’ensi. Naye bw’okkiriza ensonga nti ne Okubikkulirwa ekkumi n’emu kiraga enkomerero y’ensi, olwo oteekwa okukwataganya n’ensonga nti eggye eddene ery’amaanyi ku nkomerero y’ensi erirangirira obubaka bw’omumulangelwa ow’okusatu mu eddoboozi eddene, litegeezebwa nga lifudde era nga lizukizibwa okusooka nga terinnayimirira ng’eggye lya Katonda.
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 37:11–14.
Awo n’aŋŋamba nti, Omwana w’omuntu, amagumba gano ge nnyumba yonna ya Isirayiri: laba, bagamba nti, Amagumba gaffe gakkalu, essuubi lyaffe lyaggwaawo; twasalibwamu ddala. Ky’ova olagule, ogambe eri bo nti, Bw’ati bw’ayogera Mukama Katonda: Laba, mmwe abantu bange, ndiggulawo ebiituuro byammwe, ne mbaggya mu biituuro byammwe, ne mbaleeta mu nsi ya Isirayiri. Era mulimanya nti nze Mukama, bwe ndiggulawo ebiituuro byammwe, mmwe abantu bange, ne mbaggya mu biituuro byammwe; era nditekkamu omwoyo gwange mu mmwe, ne mulamu, era ndibateeka mu nsi yammwe: olwo munaamanyi nti nze Mukama njogedde, era nkituukirizza, bw’ayogera Mukama. Ezekyeri 37:11-14.
Christ ascended into heaven with a cloud and He returns with clouds, and the clouds represent angels. Moses and Elijah ascend up into heaven in a cloud that represents the message of the third angel that flies in the midst of heaven at the Sunday law in the United States. Moses and Elijah ascend up into heaven at the Sunday law in connection with a message of Islam.
Kristo yalinnya mu ggulu n’ekire era ajja kudda n’ebiire; ate ebiire bikiikirira bamalayika. Musa ne Eriya balinnya mu ggulu mu kire ekikiikirira obubaka ogw’Omulayika ow’okusatu, ey’abuuka wakati mu ggulu, mu kiseera ky’etteeka lya Sande mu Amerika. Musa ne Eriya balinnya mu ggulu mu kiseera ky’etteeka lya Sande nga bikwatagana n’obubaka bw’Obusiraamu.
Isaiah identifies many of the truths connected with this history and in the very same passage that Jesus referenced to identify His work. He employed the prophets Elijah and Elisha as examples of a prophetic message not being received by their own countrymen, and it immediately brought those of the church in Nazareth to anger and they sought to kill him.
Isaaya ye yalaga amazima amangi agagattiddwa n’ebyafaayo bino, era mu kyennyini ekitundu ky’Ebyawandiiko Yesu kye yayitaako okulaga omulimu gwe. Yakozesa bannabbi Eriya ne Erisa ng’ebyokulabirako eby’obubaka bwa nnabbi obutakkirizibwa bannansi baabwe bennyini, era ne kireetera amangu ddala abo ab’omu kkanisa e Nazaleesi okusunguwala ne banoonya okumutta.
The spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them. For I the Lord love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them. And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the Lord hath blessed. I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations.
Omwoyo wa Mukama Katonda ali ku nze; kubanga Mukama ampisse amafuta okubuulira abawombeefu amawulire amalungi; antumye okubandika abo abamenyeddwa emitima, okulangirira eddembe eri abakomereddwa, n’okuggulawo ekkomera eri abo abaasibibwa; Okulangirira omwaka ogukkirizibwa ogwa Mukama, n’olunaku lw’okusasuza lwa Katonda waffe; okugumya bonna abakungubaga; Okuteekera abo abakungubaga e Sayuuni, okubawa ekitiibwa mu kifo ky’evvu, amafuta ag’essanyu mu kifo ky’okukungubaga, n’olugoye lw’ettendo mu kifo ky’omwoyo ogw’ennaku; balyitibwenga emiti gy’obutuukirivu, okusimba kwa Mukama, alyetenderezebwe. Era balizimba ebyazikirira eby’edda, balizzaawo ebyamenyese edda, era baliddaabiriza ebibuga ebyazikirira, ebyazikirizibwa emirembe mingi. Era abalendo baliyimirira balirunda ebisibo byammwe, n’abaana b’abagwira balibeera abalimi bammwe n’abalabirira emizabbibu gyammwe. Naye mmwe muliyitibwenga Bakabona ba Mukama: abantu banaabayita Abakozi ba Katonda waffe: mulirya obugagga bw’amawanga, era mu kitiibwa kyabwe mweyanjulirenga. Olw’ensonyi zammwe mulifuna ebibiri; era mu kifo ky’okutabanguka banaasanyukira mu mugabo gwabwe: kyenvudde mu nsi yaabwe balisikira ebibiri: essanyu ery’obutaggwaawo libeerenga ku bo. Kubanga nze Mukama njagala okusala omusango mu bwenkanya, nkyawa obubbi olw’ebiweebwayo ebyokebwa; era ndirungamya omulimu gwabwe mu mazima, era ndibakolera endagaano ey’obutaggwaawo. Era ensigo yaabwe erimanyibwa mu mawanga, ne zzadde lyabwe wakati mu bantu: bonna abalibalaba balibakkiriza nti be ensigo Mukama gye yawa omukisa. Ndisanyuka nnyo mu Mukama, emmeeme yange ejja kusanyukira mu Katonda wange; kubanga ankwese ebyambalo eby’obulokozi, ankisizza olugoye lw’obutuukirivu, ng’omuko yeeyambaza ebirungo by’obugole, era ng’omugole yeeyambaza ebirungo bye eby’omuwendo. Kubanga nga ensi efulumya ebimeze byayo, era ng’ennimiro ekoleka ebisimbibwa mu yo okumerera; bw’atyo Mukama Katonda alireeta obutuukirivu n’ettendo okumerera mu maaso g’amawanga gonna.
For Zion’s sake will I not hold my peace, and for Jerusalem’s sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth. And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of the Lord shall name. Thou shalt also be a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God. Thou shalt no more be termed Forsaken; neither shall thy land any more be termed Desolate: but thou shalt be called Hephzibah, and thy land Beulah: for the Lord delighteth in thee, and thy land shall be married. For as a young man marrieth a virgin, so shall thy sons marry thee: and as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee. I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night: ye that make mention of the Lord, keep not silence. And give him no rest, till he establish, and till he make Jerusalem a praise in the earth. The Lord hath sworn by his right hand, and by the arm of his strength, Surely I will no more give thy corn to be meat for thine enemies; and the sons of the stranger shall not drink thy wine, for the which thou hast laboured: But they that have gathered it shall eat it and praise the Lord; and they that have brought it together shall drink it in the courts of my holiness. Go through, go through the gates; prepare ye the way of the people; cast up, cast up the highway; gather out the stones; lift up a standard for the people. Behold, the Lord hath proclaimed unto the end of the world, Say ye to the daughter of Zion, Behold, thy salvation cometh; behold, his reward is with him, and his work before him. And they shall call them, The holy people, The redeemed of the Lord: and thou shalt be called, Sought out, A city not forsaken. Isaiah 61:1–62:12.
Ku lwa Sayuuni sirikoma kusirika, era ku lwa Yerusaalemi siŋŋenda kwewummuza, okutuusa obutuukirivu bwayo lwe bulyoka bufulumira ng'ekitangaala, n'obulokozi bwabwo ng'etabaaza eyaka. Abaamawanga baliraba obutuukirivu bwo, ne bakabaka bonna ekitiibwa kyo; era oneetuumibwa erinnya eppya, erinaatuumibwa Mukama. Era onoba engule ey'ekitiibwa mu mukono gwa Mukama, n'engule ey'obwakabaka mu mukono gwa Katonda wo. Tojja kuddayo kuyitibwa Asuuliddwa; so n'ettaka lyo teeryongere kuyitibwa Erizikiridde; naye onaatuumibwa Hephzibah, n'ettaka lyo Beulah; kubanga Mukama asanyukira mu ggwe, era ettaka lyo linaafumbirwa. Kubanga nga omuvubuka bw'awasa omuwala atalina musajja, atyo n'abaana bo banaakwasa ggwe; era nga omuwasa bw'asanyukira omugole, atyo Katonda wo anaasanyukira ggwe. Nteese abakuumi ku bbugwe bwo, ai Yerusaalemi, abatajja kusirika lunaku newaakubadde ekiro; mmwe abajjukiza Mukama, temusirika. Era temumuwe kuwummula okutuusa lw'anaasimisa, era okutuusa bw'anaafuula Yerusaalemi okutenderezebwa mu nsi. Mukama alayidde ku mukono gwe ogwa ddyo ne ku lugalo lw'amaanyi ge nti, mazima sikyaddayo kuwa abalabe bo eŋŋaano yo okulya, so n'abaana b'omunnaggwanga tebagenda kunywa wayini wo gw'okozezza; naye abo abaagikuŋŋaanyizza be bagiryanga ne batendereza Mukama; era abaagikusibiza wamu be bajinywangayo mu mbuga z'ennyumba yange entukuvu. Muyite, muyite mu wankaaki; muteekateekere abantu ekkubo; muzimbule oluguudo olukulu; musangule amayinja; mutimbe akabonero eri abantu. Laba, Mukama alangiridde okutuuka ku nkomerero z'ensi nti, mugambe muwala wa Sayuuni nti, laba, obulokozi bwo bujja; laba, empeera ye eri naye, n'omulimu gwe guli mu maaso ge. Era banaabitumanga Abantu abatukuvu, Abawonyezebwa ba Mukama; era ggwe onaatuumibwa Onoonyezebwa, Ekibuga ekitasuuliddwa. Isaaya 61:1–62:12.
The Lord enters into “an everlasting covenant” with the one hundred and forty-four thousand who have previously been “forsaken,” but then become “a city” that is “not forsaken.” They were “desolate,” and dead in the street. Isaiah identifies them as the “Priests of the Lord,” the Lord’s “ministers,” a “holy people” and the “watchmen” on the walls of Zion.
Mukama ayingira mu "ndagaano ey’olubeerera" n’abantu 144,000 abaali "baalekebwa," naye oluvannyuma ne bafuuka "ekibuga" ekitalekebwa. Baali "bazikiridde," era bafu mu luguudo. Isaaya abalaga nga "Bakabona ba Mukama," "abaweereza ba Mukama," "abantu abatukuvu," era "abakuumi" ku bbugwe eza Sayuuni.
In contrast with those who rejoiced over their dead bodies, God then rejoices over them “as the bridegroom rejoiceth over the bride.” The bride has then been made ready. Just as in the promise to Philadelphia the Lord gives them a “new name,” and He identifies their name as “Hephzibah” and “Beulah.” Hephzibah means my delight is in her, and Beulah means to marry. The Lord marries those represented by Elijah and Moses.
Mu kyenjawulo ku abo abaasanyukira ku mirambo gyabwe, Katonda n’alyoka abasanyukirako ng’omuko bw’asanyukira omugole. Omugole kale ategekeddwa. Nga bwe kiri mu kye yasuubiza e Firadefya, Mukama abawa “erinnya ery’empya,” era ategeeza nti erinnya lyabwe ye “Hephzibah” ne “Beulah.” “Hephzibah” kitegeeza nti essanyu lyange lirimuli, ate “Beulah” kitegeeza “okufumbagana.” Mukama awasa abo abakiikiriddwa Eriya ne Musa.
The work they are given is to prepare the way for Christ Second Coming by preaching the “good tidings” of Christ and His righteousness “unto the end of the world.” They have been anointed by the Comforter in the outpouring of the Spirit and will then be lifted “up as a standard,” as “a great voice from heaven” says “unto them, Come up hither.” They will then be as “a crown of glory” and “a royal diadem” in the hand of the Lord. Zechariah identifies the same crown as an ensign, while also placing the event during the time of the latter rain.
Omulimu gwe babawadde kwe kuteekateeka ekkubo ery’Okudda okw’Okubiri kwa Kristo, nga babuulira “amawulire amalungi” ag’a Kristo n’obutuukirivu bwe okutuusa ku nkomerero y’ensi. Bafukibwako amafuta okuva eri Omuyambi mu kuyiyibwa kw’Omwoyo, era ne bayimusibwa “waggulu ng’omubala,” nga “eddoboozi eddene okuva mu ggulu” libagamba nti, “Mujje wano waggulu.” Oluvannyuma banaabanga nga “engule ey’ekitiibwa” ne “engule ey’obwakabaka” mu mukono gwa Mukama. Zekkaliya alaga nti engule eyo kye kimu n’omubala, era n’alaga nti ekyo kijja kuba mu biro by’emvula ey’oluvannyuma.
And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. For how great is his goodness, and how great is his beauty! corn shall make the young men cheerful, and new wine the maids. Ask ye of the Lord rain in the time of the latter rain; so the Lord shall make bright clouds, and give them showers of rain, to every one grass in the field. Zechariah 9:16–10:1.
Era Mukama Katonda waabwe alibalokola ku lunaku olwo nga bw’alokola ekisibo ky’abantu be; kubanga baliba ng’amayinja g’engule, nga bayimusiddwa waggulu ng’ekibendera ku nsi ye. Kubanga bunene nnyo obulungi bwe, era bunene nnyo obulabika bwe! Eŋaano erissaamu abavubuka essanyu, n’omwenge omuggya abawala. Musabe Mukama enkuba mu kiseera ky’enkuba ey’enkomerero; bw’atyo Mukama alireeta ebire ebyaka, n’abawayo enkuba ez’ebikulukuto, okunywesera buli muddo mu ttale. Zekaliya 9:16–10:1.
They will be the “flock of His people,” but the Lord has a second flock who are then still in Babylon who he will also call. Their work will be to rebuild the “old” waste places and the “desolations” of many generations. They will be those who return and reestablish the old paths that have been rejected and covered up within Adventism and without Adventism. They will return to the Millerite foundational truths and present them in their purity to Laodicean Adventism and they will also present a message to those outside of Adventism concerning the “old” truths connected with God’s law, especially the Sabbath. In doing so they will use the histories of many generations to illustrate the new history. Their work will take place during the latter rain, when the judgments of God are in the land. When the Lord with His right hand, lifts them up as an ensign the entire world that had previously rejoiced over their dead bodies lying in the street will see the ensign, and hear the watchmen’s warning trumpet.
Banaabeera “ekisibo ky’abantu be,” naye Mukama alina ekisibo eky’okubiri, abakyaali mu Babulooni, be naye g’anaayita. Omulimu gwabwe gunaabeera okuzzaawo ebifo “eby’edda” ebyalekaasannyizibwa n’okuddaabiriza “obusenyewo” bw’emirembe mingi. Bebo abanaaddayo ne baddamu okuteekawo amakubo ag’edda agagaaniddwa era ne gagubikirirwa mu Adventism ne ebweru wa Adventism. Banaaddayo ku mazima g’ensinziro g’aba Millerite ne bagatuusa mu bulongoofu bwagyo eri Adventism eya Laodikiya; era banaaleetera n’abali ebweru wa Adventism obubaka ku mazima “ag’edda” agakwataniddwa n’etteeka lya Katonda, okusingira ddala ku Ssabbiiti. Mu kukola bwe batyo banaakozesa ebyafaayo by’emirembe mingi okunnyonyola ebyafaayo ebiggya. Omulimu gwabwe gunakolebwa mu kiseera ky’enkuba ey’oluvannyuma, nga ebibonerezo bya Katonda biri mu nsi. Bwe Mukama, n’omukono gwe ogwa ddyo, anaabalongooseza waggulu ng’ekibendera, ensi yonna eyali esanyukira emirambo gyabwe nga gigalamye mu nguudo eriraba ekibendera, era eriwulira ekikondeere ky’okulabula ky’abakuumi.
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.
In chapter eleven of Revelation when those who had been rejoicing over their dead bodies see them stand up “great fear fell upon them which saw them.”
Mu ssuula ey’ekkumi n’emu ey’Okubikkulirwa, abo abaali beesanyukira ku mifu gyabwe bwe baabalaba nga bayimiridde, "entiisa nnene n’egwa ku abo abaabalaba."
Then shall the Assyrian fall with the sword, not of a mighty man; and the sword, not of a mean man, shall devour him: but he shall flee from the sword, and his young men shall be discomfited. And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the Lord, whose fire is in Zion, and his furnace in Jerusalem. Isaiah 31:8, 9.
Awo Omusuliya aligwa n’ekitala, si kya muzira; era ekitala, si kya musajja wa wansi, kijja kumulya; naye ajja kudduka okuva mu kitala, n’abavubuka be bajja kuswazibwa. Era olw’entiisa ajja kuyita agende mu kigo kye ekya maanyi, n’abaami be bajja okutya ekibendera, bw’ayogera Mukama, omuliro gwe guli mu Sayuuni, n’essiga lye mu Yerusaalemi. Isaaya 31:8, 9.
All the prophet’s testimonies come together in the book of Revelation. The Assyrian represents the king of the north in Daniel eleven verse forty to forty-five who comes to his end with none to help. When the one hundred and forty-four thousand, who are God’s watchmen, blow the trumpet the entire world will hear and be afraid. Those represented by the two prophets will be “anointed” by the Comforter “to preach good tidings” that are the “tidings out of the east and out of the north” that “trouble” the king of the north in Daniel chapter eleven verse forty-four and that marks the beginning of the persecution of the Sunday law crisis. At that time the Gentiles will respond to the message to come out of Babylon and come and join the priests of the Lord, who are also represented as “a root of Jesse,” thus identifying the biblical methodology that they will use to present the warning message unto the Gentiles.
Obujulizi bw’abannabbi bonna bukuŋŋaana wamu mu kitabo ky’Okubikkulirwa. Omwasuli ayimirira kabaka w’Obukiikakkono mu Danyeri essuula kkumi n’emu, olunyiriri amakumi ana okutuuka ku amakumi ana mu ettaano, aggwawo nga tewali amuyamba. Bwe 144,000, ab’abalinzi ba Katonda, bafuuwa enkondeere, ensi yonna ejja kuwulira era etinye. Abo abaakiikirirwa bannabbi babiri bajjakusiigibwa amafuta Omubeezi ‘okubuulira amawulire amalungi’ ge ‘amawulire okuva ebuvanjuba n’obukiikakkono’ ag’ ‘ebimubuza emirembe’ kabaka w’Obukiikakkono mu Danyeri essuula kkumi n’emu olunyiriri amakumi ana mu nnya, era ne kibeera akabonero akalaga entandikwa y’okubonyaabonyezebwa mu kiseera ky’ekizibu ky’etteeka lya Ssande. Mu kiseera ekyo Abamawanga banaaddamu obubaka obubayita bave mu Babulooni, bajje beegatte ku bakabona ba Mukama, abo nabo bayimirizibwa nga ‘omuzizi gwa Yese,’ bwe batyo nga balaga enkola ey’ebyawandiikibwa gye bagenda okukozesa okuwa Abamawanga obubaka bw’okulabula.
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.
Era ku lunaku olwo walibaawo omuzi gwa Yese, oguliyimirira ng’ekibendera eky’abantu; amawanga galigunoonya, era okuwummula kwe kuliba kwa kitiibwa. Era kijja okuba nti ku lunaku olwo Mukama aliddayo okunyonnyola omukono gwe omulundi ogw’okubiri okununula abasigaddewo mu bantu be okuva e Asuliya, n’e Misiri, ne e Pathrosi, ne e Kuusi, ne e Elamu, ne e Sinayiri, ne e Hamasi, ne okuva ku bizinga eby’ennyanja. Era aliyimusa ekibendera eri amawanga, era anaakuŋŋaanya abasuulibwa b’e Isirayiri, n’akuŋŋaanya wamu abasaasaanyizibwa ba Yuda okuva mu njuyi ennya z’ensi. Isaaya 11:10-12.
The Lord gathered His people on September 11, 2001 with the message that identified Islam’s attack as the arrival of the third woe. The Lord gathers His people again a second time after they have been dead in the street. When He does so those gathered are identified as “the outcasts of Israel,” the “dispersed of Judah.” They were cast out into the streets on July 18, 2020, but they are gathered a second time to be the ensign that gathers God’s other flock that are still in Babylon. The gathering of those still in Babylon begins at the Sunday law in the United States, which is the second of two voices in Revelation eighteen.
Mukama yakuŋaanya abantu be ku lunaku lwa 11 September 2001 n’obubaka obwategeeza nti okulumba kwa Islamu kwe kwali okutuuka kw’akabi ak’okusatu. Mukama akuŋaanya abantu be nate omulundi ogw’okubiri nga baali bafudde mu nguudo. Bw’akikola, abo abakuŋaanyizibwa bamanyibwa nga “ababalirirwa b’e Isirayiri,” “abaasaasaanyizibwa b’e Yuda.” Baagobebwa ne basuulibwa mu nguudo ku 18 July 2020, naye bakuŋaanyizibwa omulundi ogw’okubiri babeere akabonero akakuŋaanya ekisibo kya Katonda ekirala ekikyali mu Babulooni. Okuŋaanya abo abakyali mu Babulooni kutandikira ku tteeka lya Sande mu Amerika, era ekyo kye ddoboozi ery’okubiri ku madoboozi abiri agalabikira mu Okubikkulirwa omutundu ogw’ekkumi n’omunaana.
The first gathering took place on September 11, 2001 when Islam struck the United States. As the ensign that is to be gathered a second time they are represented as the root of Jesse, which is a symbol which represents the work of Alpha and Omega illustrating the end of a thing with the beginning of a thing. The first gathering was marked by an Islamic strike upon the United States and illustrates and identifies an Islamic strike upon the United States as the second gathering. When the root of Jesse stands for an ensign to the Gentiles his “rest” shall be glorious, for the ensign will lead those still in Babylon back to the biblical old path of the seventh-day Sabbath, thus marking the raising of the ensign for the Gentiles at the Sunday law crisis.
Okukuŋaana okusooka kwaberaawo nga 11 Settemba 2001, nga Obuisiraamu bwakuba Amerika. Nga akabonero akagenda okuŋaanyizibwa omulundi ogw'okubiri, bo bayimirizibwa ng'omuzu gwa Yese, ogw'ekifaananyi ekiraga omulimu gwa Alufa ne Oomega, nga kulaga enkomerero y'ekintu awamu n'entandikwa yaakyo. Okukuŋaana okusooka kwali kwategeezebwa n'okukuba kw'Obuisiraamu ku Amerika, era ne kulaga ne kukakasa nti okukuba kw'Obuisiraamu ku Amerika kye kikuŋaana eky'okubiri. Omuzu gwa Yese bw'ayimirira ng'akabonero eri abaamawanga, "ewummulo" we aliba wa kitiibwa, kubanga akabonero kano kalikulembera abo abakyalimu Babulooni okudda ku kkubo ery'edda ery'ebyawandiikibwa erya Ssabbiiti y'olunaku olw'omusanvu, era bwe kityo ne kimaka okusitulwa kw'akabonero eri abaamawanga mu kiseera ky'ekizibu ky'etteeka lya Ssande.
The “ensign” first experiences a purification process that has been illustrated in Malachi chapter three, the two temple cleansings of Christ and of course the parable of the ten virgins at the end of the Millerite movement. The purification process at the beginning is repeated to the very letter at the end, and is represented by Isaiah in connection with a singular table that has been noted in a book. The rebellion of Adventism is the counterfeit table produced in 1863 to reject and replace the two tables noted in the book of Habakkuk chapter two.
‘Ekibendera’ okusooka kuyitamu omutendera gw’okutukuza ogulabisiddwa mu Malaki essuula esatu, mu kutukuza yeekaalu kwa Kristo emirundi ebiri, era n’olugero lw’abawala ab’obuwombeefu kkumi mu nkomerero y’ekibiina kya Millerite. Omugendo gw’okutukuza ogw’omu ntandikwa guddamibwa mu nkomerero okutuuka ku buli nnyukuta, era gulagibwa Isaaya ku nsonga y’emmeeza emu eyajulirwa mu kitabo. Okujeemera mu ddiini y’Abadiventisiti ye emmeeza ey’obulimba eyakoleddwa mu 1863 okugaana n’okusikiza emmeeza ebbiri ezajulirwa mu kitabo kya Habakuku essuula ey’okubiri.
Now go, write it before them in a table, and note it in a book, that it may be for the time to come for ever and ever: That this is a rebellious people, lying children, children that will not hear the law of the Lord: Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits: Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us. Wherefore thus saith the Holy One of Israel, Because ye despise this word, and trust in oppression and perverseness, and stay thereon: Therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high wall, whose breaking cometh suddenly at an instant. And he shall break it as the breaking of the potters’ vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit. For thus saith the Lord God, the Holy One of Israel; In returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not. But ye said, No; for we will flee upon horses; therefore shall ye flee: and, We will ride upon the swift; therefore shall they that pursue you be swift. One thousand shall flee at the rebuke of one; at the rebuke of five shall ye flee: till ye be left as a beacon upon the top of a mountain, and as an ensign on an hill. And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him. For the people shall dwell in Zion at Jerusalem: thou shalt weep no more: he will be very gracious unto thee at the voice of thy cry; when he shall hear it, he will answer thee. Isaiah 30:8–19.
Kale genda, okikwandiike mu maaso gaabwe ku lubawo, era okikwandiike mu kitabo, kibeere eri ebiseera eby’omu maaso emirembe gyonna: nti bano be bantu abajeemu, abaana ab’alimba, abaana abatawulira amateeka ga Mukama; abo abagamba abalabi nti, Temulaba; era ne bagamba bannabbi nti, Temutubuulira by’obutuufu, mutugambe ebigambo ebisanyusa, mutubuulire obulimba: muve mu kkubo, mukyuke mu luguudo, muleke Omutukuvu wa Isirayiri ave mu maaso gaffe. Noolwekyo bw’ati agamba Omutukuvu wa Isirayiri: Kubanga munyooma ekigambo kino, ne mwesiga mu kunyigirizibwa n’obutali butuufu, ne mwegumira ku byo: ky’ova olwo obutali butuufu buno bulibabeerera ng’ekituli mu bbugwe ekirindiridde okwabika, nga kibwatuka mu bbugwe omuwanvu, ng’okumenyeka kwagwo kujja mangu mu kaseera akamu. Era alikimenya ng’engeri gye bamenya ekibya ky’omubumbi ne kikomaguruka mu bipande; tajja kusasira: okutuusa ne mu byakibwatukamu tewabaawo n’akabbalu ak’okusitula omuriro ku kyoto, newakubadde okuggyamu amazzi mu kisima. Kubanga bw’ati agamba Mukama Katonda, Omutukuvu wa Isirayiri: Mu kuddayo n’okuwummula mwe mulirokorerwa; mu buseereze n’okwesiga mwe muliba amaanyi gammwe: naye temwagala. Naye ne mwogera nti, Nedda; kubanga tulidduka ku mbalaasi; no olw’ekyo mulidduka: era nti, Tujja okuwabwa ku z’embiro; no olw’ekyo abalibagoba baliba ab’embiro. Olukumi lunaadduka olw’okukangavvulwa kw’omu; ku kukangavvulwa kw’abataano munaadduka: okutuusa ne musigalawo ng’akabonero ku ntikko y’omusozi, era nga bendera ku lusozi. Noolwekyo Mukama alindirira, alyoke abakwatirize ekisa, era no olw’ekyo alitukuzibwa, alyoke abasaasire: kubanga Mukama ye Katonda w’okusala emisango: balina omukisa bonna abamulindiririra. Kubanga abantu banaabeera mu Sayuuni e Yerusaalemi: tokyakaba nate: alikukwatirwa nnyo ekisa ku ddoboozi ly’okukaaba kwo; bw’alikiwulira, alikuddamu. Isaaya 30:8-19.
In 1863 Adventism began the process of rejecting the prophetic message of William Miller as represented upon the two sacred tables of Habakkuk. Jesus illustrates the end with the beginning. In this passage the rebels at the beginning of Adventism, also represent the rebels at the end of Adventism. In both cases the rebellion represents a rejection of the prophetic message and methodology of each history, when they proclaim to the “seers,” “See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits.”
Mu 1863, obwadiventisi bwatandika omutendera gw’okugaana obubaka obw’obunnabbi bwa William Miller, nga bwe byalambikibwa ku bipande ebitukuvu ebibiri bya Habakkuku. Yesu alaga nti enkomerero efaanagana n’entandikwa. Mu kitundu kino, abajeemu ab’oku ntandikwa y’obwadiventisi bakiikirira n’abajeemu ab’oku nkomerero y’obwadiventisi. Mu mbeera zombi, obujeemu buno bulaga okugaana obubaka obw’obunnabbi n’enkola ey’obunnabbi ey’embeera buli emu mu byafaayo, bwe bagamba eri “abalabi,” nti, “Temulabe; era eri bannabbi nti, Temutubuulira ffe eby’amazima, mutubuulire ebirungi, mulagule eby’obulimba.”
They also determine to leave the path when they proclaim “Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us.” The path of the righteous is the “old paths” of Jeremiah chapter six verses sixteen and seventeen. The rebels determine not to walk in the foundational truths or to hearken to the sound of the trumpet that is blown by the watchmen that have been lifted up, representing the Millerite movement and the movement of Future for America.
Era basalawo okuva ku kkubo bwe balangirira nti, "Muvve mu kkubo, mukyamye okuva ku kkubo, mulemese Omutukuvu wa Isirayiri okubeera mu maaso gaffe." Ekkubo ly'abatuukirivu lye "emikubo egy'edda" egiri mu Yeremiya essuula mukaaga, ennyiriri 16 ne 17. Abajeemu basalawo obutatambula mu mazima ag'ensinziro newaakubadde okuwuliriza eddoboozi ly'ekkondeere erivugibwa abalinzi abaayimusibwa, abayimirira ekibiina kya Millerite n'ekibiina kya Future for America.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.
Bw’atyo bw’ayogera Mukama, Muyimirire ku makubo, mulabe, era mubuuze ku makubo ag’edda, omukubo omulungi guli wa; mutambuliramu, mujja kusanga okuwummula emmeeme zammwe. Naye bo ne bagamba, Tetutambuliramu. Era nnateeka abakuumi ku mmwe, nga mbagamba nti, Muwulirize eddoboozi ly’ekkondeere. Naye ne bagamba, Tetuwuliriza. N’olwekyo muwulire, mmwe amawanga, era mutegeere, ggwe nkungaana, ekiri wakati mu bo. Wulira, ggwe ensi: laba, ndireeta obubi ku bantu bano, n’ekibala ky’ebirowoozo byabwe, kubanga tebaawuliriza bigambo byange, so n’etteeka lyange tebaaligondera, wabula baaligaanira ddala. Yeremiya 6:16-19.
The rebels’ refusal to walk in the old paths is also represented as their desire to “cause the Holy One of Israel to cease from before them”, and represents the rejection of the message of the Midnight Cry which is premised upon the Alpha and Omega illustrating the end of Adventism with the beginning.
Okugaana kw’abajeemu okutambula mu makubo ag’edda kulagibwanso ng’okwegomba kwabwe “okukomya Omutukuvu wa Isiraeri okubeera mu maaso gaabwe”, era kitegeeza okugaana obubaka bw’Okukaaba okw’essaawa ya wakati mu kiro obw’essinziddwa ku Alufa ne Omega nga bugerageranya enkomerero ya Adventism n’entandikwa yaayo.
“They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.
Baali balina omusana ogwaka ennyo ogwali gutekebwawo emabega waabwe ku ntandikwa w’oluguudo, malayika yantegeeza nti gwali 'okukaaba kw’ettumbi ly’ekiro'. Omusana guno gwaka mu luguudo lwonna, ne gutangaazira ebigere byabwe, baleme okwesittala.
“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.
Bwe baakuumanga amaaso gaabwe ku Yesu, eyali ddala mu maaso gaabwe ng’abakulembera okubatuusa mu kibuga, baali bakuumiddwa bulungi. Naye amangu ddala abamu ne bakoowa, ne bagamba nti ekibuga kiri wala nnyo, era baali basuubira dda okuba nga baakirimu. Awo Yesu n’abagumya ng’ayimusa omukono gwe ogwa ddyo ogw’ekitiibwa, ne mu mukono gwe ne muvaamu omusana ogw’asikirira waggulu w’ekibinja kya Adivent, ne bayogerera waggulu nti, ‘Aleluya!’ Abalala ne banguwa ne bagaana omusana ogwali emabega waabwe, ne bagamba nti si Katonda eyabadde abakulemberedde okutuusa awo. Awo omusana ogwali emabega waabwe ne guzimira, ne guleka ebigere byabwe mu kizikiza ekituufu ddala, ne beesittala ne batakyalaba akabonero newaakubadde Yesu, ne bava ku kkubo ne bagwa wansi mu nsi enzirugavu era embi. Obumanyirivu bw’Obukristayo n’Enjigiriza bya Ellen G. White, 57.
The purification process represented by the Midnight Cry produces two classes of worshippers, and Isaiah chapter thirty represents the foolish virgins lack of oil as an inability to gather water or fire, which are both symbols of the Comforter when Isaiah writes, “whose breaking cometh suddenly at an instant. And he shall break it as the breaking of the potters’ vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit.” Their judgment comes “suddenly” as represented by the cry at midnight, when they then find that it is too late to obtain the oil. The fire and water in Isaiah’s testimony are simply another representation of the oil in the parable of the ten virgins. Oil, water and fire represent character, they represent the message and also the presence of the Comforter. None of these symbols can be obtained when the judgment of the ten virgins “cometh suddenly at an instant.” It is then too late.
Enkola ey’okutukuzibwa, eyeragirwa mu Kukaaba okwa mu ttumbi ly’ekiro, eleeta ebika bibiri by’abasinzi, era Yesaya essuula amakumi asatu alaga okubulwa kwa mafuta kw’abawala abaziru ng’obutayinza okuwuŋŋaanya amazzi oba omuliro, ebyombi nga bifaananyi by’Omubeezi, bw’awandiika nti, ‘okumenyeka kwayo kujja mangu nnyo mu kabanga kamu. Era agenda kugimenya ng’ekibya ky’omufumbi bwe kimenyesebwa ne kiba bitundutundu; talirekawo: okutuusa nga tewasangibwa mu kubwatuka kwakyo na ka kibajjo ak’okuvaako omuliro ku kyoto, oba okujjamu amazzi mu kisima.’ Omusango gwabwe gujja ‘mangu’ nga bwe kiragibwa mu kukaaba mu ttumbi ly’ekiro, ne bazuula nti dda nnyo okufuna amafuta. Omuliro n’amazzi mu bujulirwa bwa Yesaya by’ekifaananyi kirala kya mafuta mu lugero lw’abawala ekkumi. Amafuta, amazzi n’omuliro biraga empisa, biraga obubaka era n’okubeerawo kw’Omubeezi. Tewali na kimu ku bifaananyi bino kisobola kufunibwa omusango gw’abawala ekkumi bwe ‘gutuuka mangu nnyo mu kabanga kamu.’ Olwo kiba kya ntakera nnyo.
The only safety is in “returning,” which is the promise made to Jeremiah when he represented those that were disappointed at the first disappointment. If God’s people would return unto Him, He would return unto them, but the rebels refuse and the light that illuminated the path went out. The light at the beginning was the Midnight Cry and the path forward was illuminated by Christ’s glorious right arm all the way into eternity. Christ was in front of those on the path and the light behind must be the same light, for Christ illustrates the end of the path with the beginning of the path. The Midnight Cry was and is present truth.
Obukuumi obwokka buli mu “okukomawo,” ekyo kye kyasuubizibwa Yeremiya bwe yali ayimirira mu kifo ky’abo abaasuulirwa essuubi mu kusuulirwa okwasooka. Singa abantu ba Katonda bandikomawo gy’ali, naye yandibakomereddeyo, naye abajeemu bagaana, era omusana ogw’amanyisa ekkubo ne guzimira. Omusana ogw’entandikwa gwali Okukaaba okw’omu ttumbi ly’ekiro, era ekkubo erya mu maaso lyamulibwa omukono ogwa ddyo ogw’ekitiibwa ogwa Kristo okutuuka ddala mu butaggwaawo. Kristo yali mu maaso g’abo abali ku kkubo, era omusana ogw’emabega gulina okuba gwe gumu, kubanga Kristo alaga enkomerero y’ekkubo ng’agifananiriza n’entandikwa y’ekkubo. Okukaaba okw’omu ttumbi ly’ekiro kwali era kuli amazima g’omu kiseera kino.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
Emirundi mingi njjukizibwako engéro ey’abawala ekkumi, nga bataano ku bo baali ab’amagezi, ate bataano baali abasirusiru. Engéro eno emaze okutuukirizibwa era ejja n’okutuukirizibwa ddala ng’ebigambo byayo bwe biri, kubanga erina okukozesebwa okw’enjawulo mu kiseera kino; era, ng’obubaka bwa malaika ow’okusatu, emaze okutuukirizibwa era ejja kwongera okuba amazima ag’ekiseera okutuusa ku nkomerero y’ekiseera. Review and Herald, Agusito 19, 1890.
A desire to cause the Holy One to cease from before them is a rejection of not only Christ, but Christ as the Alpha and Omega. It is the rejection of the Midnight Cry message. The Midnight Cry message in the beginning of Adventism was a correction of the failed prediction.
Okwegomba okumalawo Omutukuvu mu maaso gaabwe kye kugaana si Kristo yekka, naye Kristo nga Alufa ne Omega. Kye kugaana obubaka bw’Okukaaba ku ttumbi ly’ekiro. Obubaka bw’Okukaaba ku ttumbi ly’ekiro mu ntandikwa w’Adiventisimu bwali okutereeza obunnabbi obwaleemye.
The rebels who rejected the “old paths” and created a counterfeit “table” separate from the righteous as represented in the Millerite movement’s fulfillment of the Midnight Cry. Then “One thousand” fled “at the rebuke of one” and the movement suddenly went from fifty thousand down to fifty. They fled because of the “rebuke” which came from the “five” wise virgins who told them they had no oil to share, and that they must go and buy their own oil. The separation of the foolish from the wise left the wise virgins “as a beacon upon the top of a mountain, and as an ensign on an hill.” The rebellion of the foolish virgins on October 22, 1844 illustrated the rebellion of 1863, for October 22, 1844 was the beginning of the nineteen years that represents the end of the “seven times” of Leviticus twenty-six. We have more to say on this subject, but the rebellion in 1844 typified the rebellion of 1863 and marks the point when the counterfeit table was created.
Abajeemu abagaanyi “enjira enkadde” ne batonda “emmeeza” ey’obulimba eyawudde ku batuukirivu, nga bwe kyeyoleka mu kutuukirizibwa kwa “Midnight Cry” mu kibiina kya Millerite. Awo “enkumi emu” ne zidduka “mu kunenya kw’omu,” era ekibiina ne kakka mu bwangu okuva ku “enkumi amakumi ataano” ne kiba “amakumi ataano.” Baadduka lwa “okunenya” okwava mu “bataano” abawala ab’amagezi, abaabagamba nti tebalina mafuta ge bagabana nabo, era nti balina okugenda ne bagula amafuta gaabwe. Okuyawulwa kw’abasirusiru okuva ku b’amagezi ne kusigaza abawala ab’amagezi “nga kimulimuli ku ntikko y’omusozi, era nga akabonero ku lusozi.” Obujeemu bw’abawala abasirusiru nga October 22, 1844 bwafaananyiriza obujeemu bwa 1863, kubanga October 22, 1844 kyeyatandikira emyaka kkumi n’emyenda egiraga enkomerero y’ “emirundi musanvu” egyogerwa mu Levitiko 26. Tulina ebisingawo by’okwogerako ku nsonga eno, naye obujeemu mu 1844 bwafaananyiriza obujeemu bwa 1863 era bwalaga ekiseera we waakolebwa emmeeza ey’obulimba.
The fear that is experienced by the foolish virgins, is the fear represented when the wise virgins are brought back to life and stand upon their feet. It is then too late to return from the disappointment of July 18, 2020, and the next thing to happen is the ascension up into heaven that takes place at the Sunday law. It is then that a great earthquake takes place.
Entiisa abawala abasirusiru gye bayitamu, ye ntiisa eyeragibwa nga abawala ab’amagezi bazuukizibwa ne bayimirira ku bigere byabwe. Olwo kiba kyawedde ddala okukomawo okuva mu kuseerwa kwa Julaayi 18, 2020, era ekiddako kibeera okulinnyuka mu ggulu okubeerawo ku tteeka erya Sande. Olwo lwe wabaawo ekikankano ky’ettaka ekinene ennyo.
And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:13, 14.
Mu ssaawa eyo nyini waaliwo ekikankano ekinene, n'ekitundu eky'ekkumi eky'ekibuga ne kigwa; era mu kikankano ne battibwa abantu enkumi musanvu; n'abasigaddewo ne batya nnyo, ne bawa ekitiibwa Katonda ow'eggulu. Akabi ak'okubiri kayitawo; era, laba, akabi ak'okusatu kajja mangu. Okubikkulirwa 11:13, 14.
Revelation eleven identifies that during the French Revolution a tenth part of the city fell, and in that history the nation of France, a nation that consisted of two prophetic horns represented as Sodom and Egypt was overthrown. The two horns of France typify the two horns of the United States.
Okubikkulirwa 11 kulaga nti mu biseera by’Enkyukakyuka y’Abafalansa ekitundu eky’ekkumi ky’ekibuga kyagwa, era mu byafaayo ebyo eggwanga lya Bufalansa—eggwanga eririmu empondo ebbiri ez’obunnabbi eziragirwa ng’e Sodomu ne Misiri—lyagwibwawo. Empondo ebbiri eza Bufalansa zifananyiriza empondo ebbiri ez’Amawanga Amagatte g’Amerika.
France was prophetically one of ten kingdoms that represent pagan Rome in Daniel seven, and therefore a tenth part of the kingdom (city) fell. In fact, of those ten horns of Daniel seven that ultimately placed the papacy on the throne of the earth in 538, France was the primary kingdom that established the papacy. As one of the ten powers of Daniel seven France typifies the role of the two horned earth beast of Revelation thirteen. The United States accomplishes the same work for the papacy at the end as France did at the beginning. The United States is the premier power of ten kings that represent the United Nations, and it falls at the earthquake of the Sunday law. We will address these verses more fully in the next article.
Mu bwannabbi, Bufalansa bwali bumu ku bwakabaka kkumi obuyimirira Loma ey’Abapagani mu Danyeri omusanvu, era n’olwekyo ekitundu eky’ekkumi ky’obwakabaka (ekibuga) ne kigwa. Mu mazima, ku mpondo ezo kkumi ez’e Danyeri omusanvu ez’oluvannyuma ne ziteeka obwa Papa ku ntebe y’ensi mu 538, Bufalansa ye yali obwakabaka omukulu ennyo obwateekawo obwa Papa. Nga kimu ku maanyi kkumi ag’e Danyeri omusanvu, Obwakabaka bwa Bufalansa bufaananira omulimu gw’ensolo eva mu nsi ey’empondo bbiri mu Okubikkulirwa ekkumi n’asatu. Obumwe bwa Amerika bukolera obwa Papa omulimu gumu mu nkomerero, nga Bufalansa bwe yakola ku ntandikwa. Obumwe bwa Amerika bwe buyinza obw’omukulembera mu bakabaka kkumi abakiimira Amawanga Amagatte, era bugwa mu kikankano ky’ensi eky’etteeka lya Sande. Ebyawandiikibwa bino tujja kubikwataako mu bujjuvu mu kiwandiiko ekiddako.
One of the primary issues of this article is that it is a message that brings God’s people to their feet, for the Comforter that brings them to their feet represents the oil, which not only represents the Holy Spirit but also the communications that God sends to His people. The message of Revelation eleven that brings Moses and Elijah to their feet is also represented with the promise given to Jeremiah.
Omu ku nsonga ezisinga obukulu z’ekiwandiiko kino ye nti kye bubaka ekireeta abantu ba Katonda okuyimirira, kubanga Omuyambi abaleeta okuyimirira akiikirira amafuta. Amafuta ago gakiikirira si Mwoyo Omutukuvu gwokka, naye era n’obubaka Katonda bw’atuma eri abantu be. Obubaka bwa Okubikkulirwa essuula ey’ekkumi n’emu obuleeta Musa ne Eriya okuyimirira nabwo bukiikirizibwa n’ekisuubizo ekyaweebwa Yeremiya.
Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:19–21.
Lw’ensonga eyo, bw’ati bw’ayogera Mukama: Bw’oddawo, ndikuzza nate, era onayimirira mu maaso gange; era bw’osunsula eky’omuwendo okuva mu ekibi, onooba ng’akamwa kange: bo baliddanga gy’oli; naye ggwe tobaliranga. Era ndikufuula eri abantu bano olukomera olw’ekikomo oluzingiddwa: banaakulwanyisa, naye tebalikuwangula: kubanga ndi naawe okukulokola n’okukuponya, bw’ayogera Mukama. Era ndikukuponya mu mukono gw’ababi, era ndikununula mu mukono gw’ab’entiisa. Yeremiya 15:19-21.
Isaiah had made the same appeal when he said “For thus saith the Lord God, the Holy One of Israel; In returning and rest shall ye be saved.” Isaiah added that the “returning” was in connection with the tarrying time of the parable, for he wrote, “And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him.”
Isaaya yali yawanjagira kye kimu bwe yagamba nti, “Kubanga bw’ati bw’ayogera Mukama Katonda, Omutukuvu wa Isirayiri: mu kudda ne mu kuwummula mulirokoka.” Isaaya yongerako nti “okudda” kuno kwatambuliranga wamu n’ekiseera eky’okulindirira eky’olugero, kubanga yawandiika nti, “Era kyeyava Mukama alindirira, alyoke abalage ekisa; era kyeyava aweebwa ekitiibwa, alyoke abasaasire: kubanga Mukama ye Katonda ow’okusala omusango; balina omukisa bonna abamulindirira.”
The privilege of being God’s “mouth” as Jeremiah identified is the privilege of speaking for God at the time when the United States “speaks as a dragon.” The words that will then be spoken by God’s people is the warning against the mark of the papal beast. To partake in that glorious movement requires that we return.
Omukisa ogw’okuba "akamwa" ka Katonda, nga Yeremiya bwe yalaga, gwe gumu ogw’okwogera ku lwa Katonda mu kiseera Amerika "eyogera ng’ekalamu." Ebigambo abantu ba Katonda bye banaayogera olwo bibeera olulabula olw’okwerinda ku kabonero k’ensolo ey’obukapapa. Okweetaba mu ntambula eyo ey’ekitiibwa kyetaagisa nti tuddireyo.
If thou wilt return, O Israel, saith the Lord, return unto me: and if thou wilt put away thine abominations out of my sight, then shalt thou not remove. And thou shalt swear, The Lord liveth, in truth, in judgment, and in righteousness; and the nations shall bless themselves in him, and in him shall they glory. For thus saith the Lord to the men of Judah and Jerusalem, Break up your fallow ground, and sow not among thorns. Circumcise yourselves to the Lord, and take away the foreskins of your heart, ye men of Judah and inhabitants of Jerusalem: lest my fury come forth like fire, and burn that none can quench it, because of the evil of your doings. Declare ye in Judah, and publish in Jerusalem; and say, Blow ye the trumpet in the land: cry, gather together, and say, Assemble yourselves, and let us go into the defenced cities. Set up the standard toward Zion: retire, stay not: for I will bring evil from the north, and a great destruction. The lion is come up from his thicket, and the destroyer of the Gentiles is on his way; he is gone forth from his place to make thy land desolate; and thy cities shall be laid waste, without an inhabitant. Jeremiah 4:1–7.
Bw’oba oyagala okuddayo, ayi Isirayiri, bw’ayogera Mukama, ddayo gyendi; era bw’oggya ebizizo byo mu maaso gange, olwo toosengulibwenga. Era oneerayiranga nti, Mukama mulamu, mu mazima, mu musango, ne mu butuukirivu; amawanga geegayirirangamu, era mu ye beenyumirizangamu. Kubanga bw’ati bw’ayogera Mukama eri abasajja ba Yuda n’abatuuze ba Yerusaalemi: Muyimulule ettaka lyammwe eritalimirwa; so temyala mu bikoono. Mwekomole eri Mukama, era muggyemu obukomole bw’emitima gyammwe, mmwe basajja ba Yuda n’abatuuze ba Yerusaalemi; obutaba nga obusungu bwange buvaayo ng’omuliro ne bukwata ne butazikizibwa muntu, olw’obubi bw’ebikolwa byammwe. Mumanyise mu Yuda, era mubunyise mu Yerusaalemi; mugambe nti, muvuume ekondeere mu nsi; mukaabire waggulu, mukuŋaane wamu, mugambe nti, mwekuŋaanye, tugende mu bibuga ebiriko olubiri. Mussewo akabonero okulaga e Sayuuni; mudduke ennyuma, temweyimirira; kubanga ndireeta ekibi okuva mu bukiikakkono, n’okuzikiriza okunene. Empologoma evudde mu kisakaate kyayo, era omuzikiriza w’amawanga ali mu kkubo; avudde mu kifo kye okulisaanyaawo ensi yo; n’ebibuga byo binafuulibwa matongo nga tewali mutuuze. Yeremiya 4:1-7.
But the spirit of the Lord came upon Gideon, and he blew a trumpet; and Abiezer was gathered after him. And he sent messengers throughout all Manasseh; who also was gathered after him: and he sent messengers unto Asher, and unto Zebulun, and unto Naphtali; and they came up to meet them. Judges 6:34, 35.
Naye Omwoyo wa Mukama n’ajja ku Gidyoni, n’afuuyira ekkondeere; Abiyeezeri ne bakuŋaanira w’ali. N’atuma ababaka mu Manase yonna; ne nabo ne bakuŋaanira w’ali: era n’atuma ababaka eri Aseri, n’eri Zebbulooni, n’eri Nafutaali; ne bambuka okubasisinkana. Abalamuzi 6:34, 35.