I have been drawing from a passage in Testimonies that provides various lines of truth in connection with the experience of Ezekiel, Isaiah and John within the sanctuary. John turned to see a voice behind him in Revelation chapter one.

Mbaddenga nzigyayo mu kitundu ekiri mu *Testimonies* ekiraga ennyiriri ez’enjawulo ez’amazima mu nkolagana n’obumanyirivu bwa Ezekyeri, Isaaya ne Yokaana munda mu watukuvu. Yokaana yakyuka okulaba eddoboozi eryali emabega we mu Okubikkulirwa essuula esooka.

I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks. Revelation 1:10–12.

Nnali mu Mwoyo ku lunaku lwa Mukama waffe, ne mpulira eddoboozi ddene emabega wange, ng’eddoboozi ery’ekkondeere, nga lyogera nti, Nze Alufa ne Omega, eyasooka era ow’enkomerero: era nti, By’olaba, biwandiike mu kitabo, obiweereze eri amakanisa omusanvu agali mu Asiya; eri Efeso, ne Simula, ne Perugamo, ne Siyatira, ne Saludi, ne Firaderufiya, ne Lawodikiya. Ne nkyuka okulaba eddoboozi eryali lyogera nange. Awo bwe nakyuka, ne ndaba ebikondo by’ettaala omusanvu ebya zaabu. Okubikkulirwa 1:10–12.

From the isle of Patmos and then into the heavenly sanctuary, where John sees the vision of Christ that Sister White informs us of, is the same vision that Daniel saw in chapter ten of his book.

Okuva ku kizinga kya Patumo n’oluvannyuma n’ayingira mu watukuvu ow’omu ggulu, gye Yokaana alaba okwolesebwa kwa Kristo Sister White kw’atutegeezaako, kwe kwolesebwa kwe kumu Danyeri kwe yalaba mu ssuula ey’ekkumi ey’ekitabo kye.

“‘In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all.... Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz. His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude’ (Daniel 10:2–6).

“‘Mu nnaku ezo nze Danyeri nnali nga nkaaba ennaku ssatu enzijuvu. Ssaalyanga mmere nnungi, so n’ennyama teyayingiranga mu kamwa kange, wadde omwenge; so sseefukanga mafuta n’akatono ku mubiri gwange.... Awo ne nnyimusa amaaso gange, ne ndaba, era laba, omusajja omu nga ayambadde bafuta ennungi, nga mu kiwato kye asibiddwa zaabu ennungi ey’e Uphazi. Omubiri gwe gwali ng’ejjinja erya berulo, era amaaso ge nga gatemya ng’okumyansa, n’amaaso ge ng’ettaala ez’omuliro, n’emikono gye n’ebigere bye nga bifaanana ng’ekikomo ekisaanuuse obulungi, n’eddoboozi ly’ebigambo bye nga liri ng’eddoboozi ly’ekibiina ekinene’ (Danyeri 10:2–6).

“This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. No less a personage than the Son of God appeared to Daniel. Our Lord comes with another heavenly messenger to teach Daniel what would take place in the latter days.” Sanctified Life, 49.

“Okunnyonnyola kuno kufaanana n’okwo Yokaana kwe yaweebwa bwe yabaliddwa Kristo gy’ali ku Kizinga kya Patumo. Tewali muntu muto okusinga Omwana wa Katonda eyalabikira Danyeri. Mukama waffe ajja wamu n’omubaka omulala ow’omu ggulu okuyigiriza Danyeri ebyalibaawo mu nnaku ez’oluvannyuma.” Sanctified Life, 49.

The first nine verses identify how the Revelation of Jesus Christ is unsealed just before the close of human probation. The revelation was given by God to Jesus, who gave it to Gabriel, who gave it to John with a commission for John to send the message to the seven churches. Isaiah received his commission to do the same in chapter six, and Ezekiel received the same mandate in chapters two and three. John is a prisoner when he receives his commission, Ezekiel and Daniel are captives in Babylon and Isaiah is living in the history of the wicked king Ahaz of Judah.

Ennyiriri omwenda ezisooka ziraga engeri Okubikkulirwa kwa Yesu Kristo gye kubikkululwamu nga ekkomo ly’omukisa gw’abantu terinnatuuka. Okubikkulirwa kwagabibwa Katonda eri Yesu, naye n’kukwasa Gabiryeri, eyakugabira Yokaana ng’amuwa obuyinza obw’okuweereza obubaka eri amakanisa omusanvu. Isaaya yafuna obuyinza bwe bumu okukola bwe kityo mu ssuula ey’omukaaga, ne Ezeekyeri n’afuna ekiragiro kye kimu mu ssuula ez’okubiri n’ez’okusatu. Yokaana yali musibe bwe yafuna obuyinza bwe, ate Ezeekyeri ne Danyeri baali banyage mu Babulooni, era Isaaya yali abeera mu byafaayo eby’omukama omubi Akazi owa Yuda.

“There were wheels within wheels in an arrangement so complicated that at first sight they appeared to Ezekiel to be all in confusion. But when they moved, it was with beautiful exactness and in perfect harmony. Heavenly beings were impelling these wheels, and, above all, upon the glorious sapphire throne, was the Eternal One; while round about the throne was the encircling rainbow, emblem of grace and love. Overpowered by the terrible glory of the scene, Ezekiel fell upon his face, when a voice bade him arise and hear the word of the Lord. Then there was given him a message of warning for Israel.” Testimonies, 751.

“Waaliwo namuziga munda mu namuziga mu nteekateeka enzibu ennyo, era bwe zaali zisooka okulabika, Ezeekyeri yazirabira ddala ng’ensonga zonna zibuzeemu entegeka. Naye bwe zaatandika okutambula, zaatambulanga n’obutuufu obulungi ennyo era mu kukwatagana okujjuvu. Ebitonde eby’omu ggulu bye byali bisindikiriza namuziga ezo, era, waggulu wa byonna, ku ntebe ey’obwakabaka ey’ekitiibwa eya safiro, waaliwo Oyo Ataggwaawo; ate okwetooloola entebe y’obwakabaka waaliwo musoke ogwakyetooloola, akabonero ak’olugendo n’okwagala. Ng’awanguddwa ekitiibwa ekityisa eky’omu kwolesebwa okwo, Ezeekyeri yagwa ku maaso ge, eddoboozi ne limulagira okuyimuka era okuwulira ekigambo kya Mukama. Awo n’alyoka aweebwa obubaka obw’okulabula eri Isiraeri.” Testimonies, 751.

Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. Isaiah 6:8.

Era ne mpulira eddoboozi lya Mukama nga lyogera nti, Ndituma ani, era ani aligenda ku lwaffe? Awo ne njogera nti, Nze nzuuno; ntuma. Isaaya 6:8.

“This vision was given to Ezekiel at a time when his mind was filled with gloomy forebodings. He saw the land of his fathers lying desolate...

“Okwolesebwa kuno kwawaebwa Ezeekyeri mu kiseera ng’ebirowoozo bye byali bijjudde okulowooza okw’ennaku n’ebibi ebigenda okujja. Yalaba ensi ya bajjajjaabe ng’ezikiridde...”

“In like manner, when God was about to open to the beloved John the history of the church for future ages, He gave him an assurance of the Saviour’s interest and care for His people by revealing to him ‘One like unto the Son of man,’ walking among the candlesticks, which symbolized the seven churches. …

“Mu ngeri y’emu, Katonda bwe yali anaatera okubikkulira Yokaana omwagalwa ebyafaayo by’ekkanisa eby’ebyasa eby’omu maaso, yamuwa obukakafu obw’okufaayo n’okulabirira kw’Omulokozi eri abantu Be ng’amubikkulira ‘Eyafaanana ng’Omwana w’omuntu,’ ng’atambulira wakati mu biti by’ettabaaza, ebyali biraga amakanisa omusanvu. …”

“These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. …

“Ebyo eby’okuyiga biri ku lwa mugaso gwaffe. Twetaaga okunyweza okukkiriza kwaffe eri Katonda, kubanga mu maaso gaffe ddala waliwo ekiseera ekinaakema emyoyo gy’abantu. …”

“We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of. Satan is at work through human agencies. Those who are making an effort to change the Constitution and secure a law enforcing Sunday observance little realize what will be the result. A crisis is just upon us.

“Tuyimiridde ku mulyango gw’ebigambo ebikulu era eby’entiisa. Obunnabbi bugenda butuukirizibwa mangu. Mukama ali ku mulyango. Mu bbanga si bwereere, waliwo ekiseera ekigenda okutuggulwako eky’ensonga ezisinga obuzibu eri bonna abalamu. Enkaayana ez’edda zigenda kuzuukizibwa nate; era enkaayana empya zijja kujja. Ebyo ebigenda okukolebwa mu nsi yaffe tebinnaba na kulowoozebwako. Sitaani akola ng’ayita mu bantu. Abo abafuba okukyusa Ssemateeka era n’okufuna etteeka eriragira okukuuma Ssande, tebamanyi bulungi naakatono ekinaavaamu. Obuzibu obw’amaanyi buli kumpi nnyo okututuukako.”

“But God’s servants are not to trust to themselves in this great emergency. In the visions given to Isaiah, to Ezekiel, and to John we see how closely heaven is connected with the events taking place upon the earth and how great is the care of God for those who are loyal to Him. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of His church, in His own charge. …

“Naye abaweereza ba Katonda tebalina kwesiga bo bennyini mu kiseera kino ekikulu eky’akabi. Mu kwolesebwa okwaaweebwa Isaaya, ne Ezeekyeri, ne Yokaana, tulaba engeri eggulu gye likwatibwamu nnyo n’ebigambo ebigenda mu maaso ku nsi era n’obukulu bw’okufaayo kwa Katonda eri abo abeesigwa gy’Ali. Ensi teriiko bulamu nga terina Mufuzi. Enteekateeka y’ebigenda okujja eri mu mikono gya Mukama. Obukulu bwa Ggulu bukkiriza mu buyinza bwabwo enkomerero y’amawanga, era n’ebigambo by’Ekkanisa ye, mu buyinza bwe yennyini. …”

“In Ezekiel’s vision God had His hand beneath the wings of the cherubim. This is to teach His servants that it is divine power that gives them success. He will work with them if they will put away iniquity and become pure in heart and life.

“Mu kwolesebwa kwa Ezekyeri Katonda yalina omukono gwe wansi w’ebiwaawaatiro bya bakerubi. Kino kitegeeza okuyigiriza abaddu be nti amaanyi ag’obwakatonda ge gabawa obuwanguzi. Ajja kukolera wamu nabo bwe banaalekanga obutali butuukirivu ne bafuuka abalongoofu mu mutima ne mu bulamu.

“The bright light going among the living creatures with the swiftness of lightning represents the speed with which this work will finally go forward to completion. …

“Omusana ogwakaayakana ogutambula wakati mu bitonde ebiramu n’obwangu ng’okumyansa kw’eggulu gulaga obwangu omulimu guno bwe gunaatuukirira okumalirizibwa. …”

“Brethren, it is no time now for mourning and despair, no time to yield to doubt and unbelief. Christ is not now a Saviour in Joseph’s new tomb, closed with a great stone and sealed with the Roman seal; we have a risen Saviour. He is the King, the Lord of hosts; He sitteth between the cherubim; and amid the strife and tumult of nations He guards His people still. He who ruleth in the heavens is our Saviour. He measures every trial. He watches the furnace fire that must test every soul. When the strongholds of kings shall be overthrown, when the arrows of God’s wrath shall strike through the hearts of His enemies, His people will be safe in His hands.” Testimonies, volume 5, 752–754.

“Ab’oluganda, kino si kiseera kya kukaaba na kweraliikirira, si kiseera kya kugwa mu kubuusabuusa n’obutakkiriza. Kristo si Mulokozi kati ali mu ntaana empya eya Yusufu, eggaddwako ejjinja eddene era n’eteekebwako akabonero ak’Abaruumi; tulina Omulokozi eyazuukira. Ye Kabaka, Mukama w’eggye; atuula wakati wa bakerubi; era wakati mu kulwana n’oluyoogaano olw’amawanga akuuma abantu be n’okutuusa leero. Oyo afuga mu ggulu ye Mulokozi waffe. Apima buli kukemebwa. Alabirira omuliro gw’ekikoomi ogulina okukebera buli mmeeme. Ebigo bya bakabaka bwe birisuulibwa wansi, obusaale bw’obusungu bwa Katonda bwe bulifumitira emitima gy’abalabe be, abantu be banaabanga balamu bulungi mu mikono gye.” Testimonies, volume 5, 752–754.

Four biblical witnesses attest to the fact that the message of the Revelation of Jesus Christ is given to those persons who are typified by these prophet’s experiences in the sanctuary. It is when we enter into the heavenly sanctuary that we are given the message which we have been ordained to proclaim. The “furnace fire” which tests “every soul” is the furnace of Malachi three.

Abajulirwa ba Bayibuli bana bakakasa nti obubaka bw’Okubikkulirwa kwa Yesu Kristo buweebwa abantu abo abakiikirizibwa ebyo ebyatuukako eri bannabbi bano mu watukuvu. Kiba bwe tufuna okuyingira mu watukuvu ow’omu ggulu lwe tuweebwa obubaka bwe twalagirwa okulangirira. “Omuliro gw’ekikoomi” ogugezesa “buli mwoyo” gwe muliro gw’ekikoomi ogwogerwako mu Malaki esuula ey’okusatu.

But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:2–4.

Naye ani ayinza okugumira olunaku olw’okujja kwe? era ani aliyimirira bw’alirabika? kubanga ali ng’omuliro gw’omusaanuusi, era ng’essabbuuni ey’abawozi b’engoye: Era alituula ng’omusaanuusi era omutukuza wa ffeeza: era alitukuza abaana ba Leevi, n’abalongosa ng’ezaabu ne ffeeza, balyoke baweeyo eri Mukama ekiweebwayo mu butuukirivu. Awo ekiweebwayo kya Yuda ne Yerusaalemi kirisanyusa Mukama, nga bwe kyali mu nnaku ez’edda, era nga mu myaka egyasooka. Malaki 3:2–4.

The refiner knows that the silver has been in the furnace for the correct amount of time when the silver is so pure that it reflects the refiner’s face. This fact about how silver was anciently refined, aligns with the causative verb “marah” that Daniel saw in chapter ten. In these final days the Lord is leading His people into the sanctuary to test, purify and purge the candidates to be a part of the ensign of the one hundred and forty-four thousand. In this period of time, “He will work with” us, “if” we “will put away iniquity and become pure in heart and life.” Some as in Daniel ten flee from that experience, but those, symbolized by Daniel, do see the great looking glass vision of the revelation of Jesus Christ will, as Isaiah illustrates, have their lips touched with a coal from the altar and will be purified and prepared to give a message to both an apostate church, and then the world.

Omulongozi w’okulongoosa effeeza amanya nti effeeza emaze ekiseera ekituufu mu kikoomi, bwe iba nga erongoofu nnyo n’ezzaayo ekifaananyi ky’amaaso g’omulongozi. Ensonga eno ku ngeri effeeza gye yalongoosebwanga mu biseera eby’edda, ekwatagana n’ekikolwa ekivaako “marah” Danyeri kye yalaba mu ssuula ey’ekkumi. Mu nnaku zino ez’enkomerero Mukama akulembera abantu Be okuyingira mu watukuvu okukebera, okulongoosa n’okuggya obucaafu ku abo abeesimbye okuba ekitundu ku kabonero k’abantu kikumi mu amakumi ana mu enkumi nnya. Mu kiseera kino, “Alikola na” ffe, “bwe” tuna “gyawo obutali butuukirivu ne tufuuka abalongoofu mu mutima ne mu bulamu.” Abamu nga mu Danyeri ekkumi badduka okuva mu bulamu obwo, naye abo, abalagibwa Danyeri, abalaba okwolesebwa okw’endabirwamu okunene okw’okubikkulirwa kwa Yesu Kristo, baliba, nga Isaaya bw’alaga, n’emimwa gyabwe nga gikwatiddwaako eryanda okuva ku kyoto era balirongoosebwa ne bategekebwa okuwa obubaka eri ekkanisa eyakyama, era oluvannyuma eri ensi.

The message is presented to those faithful souls in the sanctuary. Leviticus twenty-three when aligned with the Pentecostal season is designed to reflect the Ark of the covenant in the Most Holy Place. By faith the structure of the chapter’s messages identify three waymarks within the sacred history that the furnace test is accomplished. Divinely profound—the prophetic structure of chapter twenty-three allows the student of prophecy to locate Ezekiel in verse one of chapter one.

Obubaka buno bwerekebwa eri emyoyo egyesigwa mu watukuvu. Ebyabaleevi abiri mu ssatu bwe bitereezebwa n’omulembe gwa Pentekooti bitegekeddwa okulaga Essanduuko ey’Endagaano mu Watukuvu ennyo. Olw’okukkiriza, ennyiriri z’obubaka bw’essuula zitegeeza obubonero busatu obw’emitendera mu byafaayo ebitukuvu omukenge gw’ekikoomi mwe gutuukirizibwa. Obw’obuziba bwa Katonda—entereeza ey’obunnabbi ey’essuula abiri mu ssatu eganya omuyizi w’obunnabbi okuzuula Ezeekyeri mu lunyiriri olusooka olw’essuula esooka.

Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. In the fifth day of the month, which was the fifth year of king Jehoiachin’s captivity. Ezekiel 1:1, 2.

Awo olwatuuka mu mwaka ogw’asatu, mu mwezi ogw’okuna, ku lunaku olw’okutaano olw’omwezi, bwe nnali mu basibe ku mugga Kebali, eggulu ne libikkuka, ne ndaba okwolesebwa kwa Katonda. Ku lunaku olw’okutaano olw’omwezi, gwe gwali omwaka ogw’okutaano ogw’obusibe bwa kabaka Yekoyakini. Ezeekyeri 1:1, 2.

As a priest during the sealing time of the one hundred and forty-four thousand, Ezekiel is in the thirtieth year of the seventeenth Jubilee cycle, five years before the third of three sieges of Jerusalem by Nebuchadnezzar in 587 BC. The thirtieth year in the verse is thirty years after the greatest revival of Old Testament history, and it is in the fifth day of the fifth year, thus placing the number five upon Ezekiel's testimony. In the two opening verses we find thirty identified once and the number five mentioned three times. In the structure of Leviticus twenty-three aligned with the Pentecostal season the second test represented by thirty reaches to the feast of trumpets, then five days to the ascension of Christ, then five days to the day of atonement, then five days to the waymark representing both the former (Pentecost) and latter (Tabernacles) rain. The structure presents thirty, followed by three steps of five. Ezekiel is in the temple and the structure of Leviticus twenty-three is the Ark.

Nga nga kabona mu kiseera eky’okussaako akabonero kw’abantu obukumi kikumi mu enkumi amakumi ana mu enkumi nnya, Ezeekyeri ali mu mwaka ogw’amakumi asatu ogw’omuzingo ogw’amakumi kkumi na musanvu ogwa Yubireyo, emyaka etaano nga teginnatuuka ku mulundi ogw’okusatu ku mirundi esatu egy’okuzingiza Yerusaalemi Nebukadduneeza bwe yakikola mu 587 BC. Omwaka ogw’amakumi asatu ogwo mu lunyiriri guli emyaka amakumi asatu oluvannyuma lw’okuzza obuggya okusingayo obukulu mu byafaayo eby’Endagaano Enkadde, era guli ku lunaku olw’okutaano olw’omwaka ogw’okutaano, bwe gutyo ne gussa omuwendo etaano ku bujulirwa bwa Ezeekyeri. Mu nnyiriri ebbiri ezisooka tusangamu amakumi asatu nga gayogeddwako omulundi gumu, n’omuwendo etaano nga gwogerwako emirundi esatu. Mu nteekateeka ya Abaleevi essuula amakumi abiri mu ssatu ng’egattiddwa ku kiseera kya Pentekooti, okugezesebwa okwokubiri okukiikirirwa amakumi asatu kutuuka ku mbaga y’amakondeere, olwo ennaku ettaano okutuuka ku kulinnya kwa Kristo, olwo ennaku ettaano okutuuka ku lunaku olw’okutangirira, olwo ennaku ettaano okutuuka ku kabonero ak’ekkubo akakiikirira byombi enkuba ey’olubereberye (Pentekooti) n’ey’oluvannyuma (Weema). Enteekateeka eraga amakumi asatu, ne kiddirirwa emitendera esatu egy’ettaano. Ezeekyeri ali mu yeekaalu era enteekateeka ya Abaleevi essuula amakumi abiri mu ssatu ye Ssanduuko.

The history attests to the fact that Ezekiel at that point is five years before a symbolic siege that concludes typifying the soon-coming Sunday law as represented by the destruction of Jerusalem. The number ‘five’ is a primary element of the design of Leviticus twenty-three, as is the number thirty.

Ebyafaayo kiraga nti mu kiseera ekyo Ezeekyeri yali asigaddeyo emyaka etaano nga teginnatuuka ku kuzingizibwa okw’akabonero okwaggwa nga kufaananiriza etteeka lya Sande erigenda okujja amangu, nga bwe kiragiddwa mu kuzikirizibwa kwa Yerusaalemi. Omuwendo “etaano” gumu ku bintu ebikulu eby’ensengeka ya Ebyabaleevi abiri mu ssatu, nga n’omuwendo amakumi asatu bwe guli.

It has been shown in these articles that when the first twenty-two verses of the chapter are aligned with the final twenty-two verses, and then together those two lines of twenty-two verses are aligned with the Pentecostal season, that the three-step testing process, which is the furnace fire of Malachi, are clearly illustrated. The three steps possess an alpha and omega in the first and third steps that consists of a series of four waymarks that represent one step.

Kimaze okulagiddwa mu biwandiiko bino nti, ennyiriri amakumi abiri mu bbiri ez’olubereberye ez’essuula bwe zigerageranyizibwa n’ennyiriri amakumi abiri mu bbiri ez’oluvannyuma, era olwo awamu ennyiriri ezo ebbiri ez’amakumi abiri mu bbiri bwe zigerageranyizibwa n’ebiro bya Pentekoote, enkola ey’okugezesebwa ey’emitendera esatu, ye muliro gw’ekikoomi ogwa Malaki, eragibwa bulungi nnyo. Emitendera egyo esatu girina alufa ne omega mu mutendera ogw’olubereberye n’ogw’okusatu, ebikolebwa n’olunyiriri lw’obubonero buna obukiika amakulu ag’omutendera gumu.

Passover, followed by the feast of unleavened bread, followed by the first fruit offering of barley, then ‘five’ days to the end of the feast of unleavened bread. Those four waymarks make up the first test, and Jesus always illustrates the end by the beginning, and the third test is also made up of four waymarks. The feast of trumpets, then the ascension of Christ followed by the day of atonement, and then five days later the arrival of both Pentecost and Tabernacles. Pentecost is the symbol of the former rain and Tabernacles is a symbol of the latter rain. In the Leviticus twenty-three model both Pentecost and Tabernacles align.

Okuyitako okw’Okuyitako, ne kiddirirwa embaga ey’Emigaati Egitaliiko Zabbula, ne kiddirirwa ekiweebwayo eky’ebibala ebisooka eby’e sayiri, awo ne wabaawo ennaku ttaano okutuuka ku nkomerero y’embaga ey’Emigaati Egitaliiko Zabbula. Obubonero obwo buna bukola ekigezo ekisooka, era Yesu bulijjo alaga enkomerero ng’asinziira ku ntandikwa, era n’ekigezo eky’okusatu nakyo kikolebwa obubonero buna. Embaga ey’Amakondeere, awo okulinnya kwa Kristo ne kiddirirwa Olunaku olw’Okutangirirwako, era oluvannyuma lw’ennaku ttaano ne wabaawo okutuuka kwombi okwa Pentekoote ne Weema. Pentekoote kye kabonero k’enkuba ey’olubereberye, era Weema kye kabonero k’enkuba ey’oluvannyuma. Mu nkola ya Ebyabaleevi abiri mu ssatu, Pentekoote ne Weema byombi bikwatagana.

Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. Joel 2:23.

Kale musanyuke, mmwe abaana ba Sayuuni, era musanyukire mu Mukama Katonda wammwe: kubanga yabawa enkuba ey’olubereberye mu kigero ekituufu, era alibatonnyesa enkuba, enkuba ey’olubereberye n’enkuba ey’oluvannyuma mu mwezi ogusooka. Yoeri 2:23.

The final testing and purification process began on December 31, 2023. The first test was the foundational test symbolized by the controversy of the “robbers of thy people” that divided the group who had been previously tried by the disappointment of July 18, 2020.

Omulimu ogusembayo ogw’okugezesa n’okutukuza gwatandika nga 31 Desemba 2023. Ekigezo ekyasooka kye kyali ekigezo eky’omusingi ekyalagibwa n’akayanja k’“abanyazi ab’omu bantu bo” akaayawula ekibinja ekyali kyamaze dda okugezesebwa olw’okuggwaamu essuubi okw’ennaku 18 Jjulaayi 2020.

“In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been will be repeated. Old controversies will be revived, and new theories will be continually arising. But God’s people, who in their belief and fulfillment of prophecy have acted a part in the proclamation of the first, second, and third angels’ messages, know where they stand. They have an experience that is more precious than fine gold. They are to stand firm as a rock, holding the beginning of their confidence steadfast unto the end.” Manuscript Releases, volume 1, 47.

“Mu byafaayo n’obunnabbi, Ekigambo kya Katonda kiraga olutalo olwamaze ebbanga ddene wakati w’amazima n’obulimba. Olutalo olwo lukyagenda mu maaso. Ebyo ebyaliwo bijja kuddamu okubaawo. Enkaayana ez’edda zijja kuzzibwawo, era enjigiriza empya zijja kweyongera okugolokoka obutayosa. Naye abantu ba Katonda, abo mu kukkiriza kwabwe ne mu kutuukiriza obunnabbi bwe baakola omugabo mu kulangirira obubaka bw’abamalayika ow’olubereberye, ow’okubiri, n’ow’okusatu, bamanyi we bayimiridde. Balina obumanyirivu obusinga zzaabu ennungi omuwendo. Basaanidde okuyimirira nga olwazi, nga banyweza entandikwa y’obwesige bwabwe obutakyukakyuka okutuusa ku nkomerero.” Manuscript Releases, volume 1, 47.

In Leviticus twenty-three, the first test is represented by a prophetic combination of three followed five days later by the end of unleavened bread. Passover was day one, the feast of unleavened bread was the second day and the first fruits offering was the third day. Five days later the feast of unleavened bread ended. The prophetic structure of the first of three tests is also represented in the third and final test. In that third waymark, made up of three waymarks followed by one, the feast of trumpets is day one, and Christ’s ascension is five days later, then the day of atonement follows five days later, then five days later both Pentecost and the feast of Tabernacles mark the soon-coming Sunday law, which is represented in the book of Ezekiel as the destruction of Jerusalem.

Mu Ebyabaleevi essuula abiri mu ssatu, okukemebwa okwasooka kulagibwa omugatte ogw’obunnabbi ogw’ebintu bisatu, oluvannyuma lw’ennaku ttaano ne kuggalwawo kw’Embaga y’Emigaati Egitazimbulukusiddwa. Okuyitako kwali olunaku olw’olubereberye, Embaga y’Emigaati Egitazimbulukusiddwa yali olunaku olw’okubiri, era ekiweebwayo eky’Emabala Asooka kyali olunaku olw’okusatu. Ennaku ttaano oluvannyuma, Embaga y’Emigaati Egitazimbulukusiddwa n’eggwako. Enteekateeka ey’obunnabbi ey’olusooka ku kukemebwa okusatu era elagibwa ne mu kukemebwa okw’okusatu era okw’enkomerero. Mu kabonero ako ak’okusatu, akakolebwa obubonero busatu obw’okuŋŋaanyizibwa ne bus followed by one, Embaga y’Amakondere ye lunaku olw’olubereberye, era okulinnya kwa Kristo mu ggulu kubaawo ennaku ttaano oluvannyuma, olwo olunaku olw’okutangirirwako ebibi ne lulanda ennaku ttaano oluvannyuma, oluvannyuma lw’ennaku ttaano Embaga ya Pentekoote n’Embaga y’Ensiisira byombi ne biraga etteeka lya Ssande eriri kumpi okujja, erikiikiriddwa mu kitabo kya Ezeekyeri ng’okuzikirizibwa kwa Yerusaalemi.

Between the end of the feast of unleavened bread and the feast of trumpets there are thirty days, that not only represent a symbol of a priest, but also the second test of the three tests represented within the Divine illustration.

Wakati wakati omukolo gw’emigaati egitazimbulukuswa guweera n’okutuuka ku mukolo gw’amakondeere waliwo ennaku amakumi asatu, ezitakiikirira bukikiriza kabona yekka, naye era n’ekigezo ekyokubiri ku bigezo bisatu ebikiikirirwa munda mu kifaananyi eky’Obwakatonda.

The baptism of Christ illustrates the three waymarks of Passover, unleavened bread and first fruits, for those three waymarks represent Christ’s death, burial and resurrection. Those three steps are followed by five days to the fourth step, represented by the end of the feast of unleavened bread. The baptism presents the three steps in one brief moment when John baptized his Messiah. The spring feasts separates those three steps by one day each, and the fall feasts separates those three steps by five days.

Okubatizibwa kwa Kristo kulaga obubonero obusatu obw’Okuyitako, omugaati ogutazimbulukuswa, n’ebibala eby’olubereberye, kubanga obubonero obwo obusatu bukiikirira okufa kwa Kristo, okuziikibwa kwe, n’okuzuukira kwe. Emitendera egyo esatu giddirirwa ennaku ttaano okutuuka ku mutendera ogw’okuna, ogukiikirirwa enkomerero y’embaga y’omugaati ogutazimbulukuswa. Okubatizibwa kuno kwanjula emitendera egyo esatu mu kaseera akatono ennyo, Yokaana bwe yabatiza Masiya we. Embaga ez’omu kyeya zawula emitendera egyo esatu buli gumu n’olunaku lumu, ate embaga ez’omu ddumbi zawula emitendera egyo esatu n’ennaku ttaano.

When we apply the first test of the spring feasts as a combination of three waymarks that are followed by one waymark five days later; and then apply the fall feasts as three waymarks that are followed five days later by one waymark, there is a prophetic structure established which consists of an alpha waymark of three followed by five days, which is then followed by thirty days, and the third test of the fall feasts as a waymark of three followed by five days—the structure illustrates the first test as covering a total of five days, followed by a second test of thirty days that reach to the third waymark of five days. Five plus thirty, plus five is forty (5 + 30 + 5 = 40).

Bwe tukozesa ekigezo ekisooka eky’embaga ez’omuggulansigo ng’okwegatta okw’obubonero obusatu obuddirirwa akabonero kamu ennaku ttaano oluvannyuma; era ne tukozesa embaga ez’omu ttoggo ng’obubonero busatu obuddirirwa ennaku ttaano oluvannyuma akabonero kamu, awo ne wateekebwawo ensengeka ey’obunnabbi erimu akabonero ka alufa ak’obusatu akaddirwa ennaku ttaano, oluvannyuma ne kiddirirwa ennaku amakumi asatu, era n’ekigezo eky’okusatu eky’embaga ez’omu ttoggo ng’akabonero ak’obusatu akaddirwa ennaku ttaano—ensengeka eno eraga ekigezo ekisooka ng’ekibikka ennaku ttaano zonna, oluvannyuma ne kiddirirwa ekigezo ekyokubiri eky’ennaku amakumi asatu ezituuka ku kabonero ak’okusatu ak’ennaku ttaano. Ttaano okugattako amakumi asatu, n’okugattako ttaano, biba amakumi ana (5 + 30 + 5 = 40).

Christ’s baptism was immediately followed by forty days, that concluded with three tests. Much more can be recognized in the structure of Leviticus twenty-three in combination with the Pentecostal season, but at another level the chapter represents the Ark in the Most Holy Place.

Okubatizibwa kwa Kristo kwaddirira mangu ennaku amakumi ana, ezaakomawo ne zikomekkerezebwa n’okukemebwa okusatu. Ebirala bingi nnyo bisobola okulabibwa mu nteekateeka ya Eby’Abaleevi amakumi abiri mu ssatu ng’egattiddwa ku mulembe gwa Pentekoote, naye ku ddaala eddala essuula eno ekiikirira Esanduuko mu Kifo Ekitukuvu Ennyo.

The spring and fall feasts in Leviticus twenty-three are placed in the middle of two Sabbaths. Those two Sabbaths represent the two covering cherubs and the waymarks of the Pentecostal season aligned with Leviticus twenty-three represent the Ark and the two covering cherubs. Ezekiel is taken into the sanctuary in chapter one, and when he is taken there, he is located five days before the siege which leads to the destruction of Jerusalem typifying the soon-coming Sunday law. The Sunday law is represented by Pentecost and Tabernacles in Leviticus twenty-three. Ezekiel is in the thirtieth year, and thirty is the period of the second of the three tests that make up the furnace fire of Malachi three. The second test is represented by thirty days, just as Ezekiel is in the thirtieth year of the seventeenth Jubilee cycle that began at Josiah’s Great Passover, as the historians refer to it. Ezekiel is five years before the siege that lasted eighteen months, and he is in the temple, which is the middle of the three final tests that purify and purge the remnant.

Emikolo egy’omu mwaka mu Leviticus abiri mu ssatu giteekebwa wakati wa Ssabbiiti bbiri. Ssabbiiti ezo ebbiri zikiikirira bakerubi ababikka ababiri, era obubonero bw’ekkubo obw’omulembe gwa Pentekoote obutereezeddwa ne Leviticus abiri mu ssatu bukiikirira Essanduuko n’abakerubi ababikka ababiri. Mu ssuula esooka Ezeekyeri atwalibwa mu watukuvu, era bwe atwalibwa eyo, aba ali ennaku ttaano nga okuzingiza kutannabaawo, ekireeta okuzikirizibwa kwa Yerusaalemi nga kikiikirira etteeka lya Ssande erigenda okujja mangu. Etteeka lya Ssande likiikirirwa Pentekoote n’Embaga ey’Ensiisira mu Leviticus abiri mu ssatu. Ezeekyeri ali mu mwaka ogw’asatu, era asatu kye kiseera eky’okugezesebwa okwokubiri ku kugezesebwa kusatu okukola omuliro gw’ekikoomi ogwa Malaki ssatu. Okugezesebwa okwokubiri kukiikirirwa ennaku amakumi asatu, nga bwe kiri ne ku Ezeekyeri okuba mu mwaka ogw’asatu ogw’omukolo gwa Yubireyo ogw’ekkumi n’omusanvu, ogwatandika ku Kuyitako Kunene okwa Yosiya, nga bannabyafaayo bwe bakuyita. Ezeekyeri ali emyaka ettaano nga okuzingiza okumala emyezi kkumi na munaana kutannabaawo, era ali mu yeekaalu, ekiri wakati mu kugezesebwa okusatu okusembayo okulongoosa n’okumalawo eby’obugwagwa mu balifisseewo.

In 592 BC, Ezekiel is supernaturally made “dumb” and only speaks when God opens his mouth. That condition continues until the fall of Jerusalem in 585 BC. God had caused him to speak when the siege began, the day “the desire of” his “eyes” died, but he was not allowed to speak freely until Jerusalem “the desire of” Israel’s “eyes” had fallen. Jerusalem’s fall represents the soon-coming Sunday law, and it is there that John the Baptist’s father, a priest of the eighth course, who was made dumb while serving in the temple, which is where Ezekiel was also made dumb for about nine months. It was on the eighth day after John’s birth, when John was being circumcised that he was allowed to speak. Two prophets made dumb while in the sanctuary. The third prophet to be made dumb while viewing Christ in the sanctuary was Daniel. In chapter ten, Daniel is in the sanctuary, and just as he is being touched a second of three times he is made dumb. At the middle point Daniel is made dumb.

Mu mwaka gwa 592 BC, Ezeekyeri akolebwa mu ngeri ey’ekitalo okuba “kasiru,” era ayogera bw’aba Katonda y’amuggudde akamwa. Embeera eyo egenda mu maaso okutuusa Yerusaalemi lwe yagwa mu 585 BC. Katonda yali yamuleetera okwogera okuzingizibwa bwe kwatandika, ku lunaku “ekyegombebwa” eky’“amaaso” ge lwe kyafa, naye teyakkirizibwa kwogera mu ddembe okutuusa Yerusaalemi, “ekyegombebwa” eky’“amaaso” ga Isiraeri, lwe kyagwa. Okugwa kwa Yerusaalemi kukiikirira etteeka lya Ssande erigenda okujja mu bwangu, era awo we tusanga kitaawe wa Yokaana Omubatiza, kabona ow’omutendera ogw’omunaana, eyafuulibwa kasiru ng’aweereza mu yeekaalu, era awo era Ezeekyeri we yafuulibwa kasiru okumala ng’emyezi nga mwenda. Ku lunaku olw’omunaana oluvannyuma lw’okuzaalibwa kwa Yokaana, Yokaana bwe yali akomolebwa, lwe yaweebwa okwogera. Bannabbi babiri abaafuulibwa basiru nga bali mu watukuvu. Nnabbi ow’okusatu eyafuulibwa kasiru bwe yali alaba Kristo mu watukuvu yali Danyeri. Mu ssuula ey’ekkumi, Danyeri ali mu watukuvu, era nga bwe bamukwatako omulundi ogwokubiri ku mirundi esatu, afuulibwa kasiru. Mu kifo eky’omumakkati Danyeri afuulibwa kasiru.

And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. Daniel 10:15, 16.

Awo bwe yamala okwogera ebigambo ebyo gye ndi, ne nteeka amaaso gange wansi ku ttaka, ne nsirika. Era, laba, eyali ng’afaanana ng’abaana b’abantu yakwata ku mimwa gyange: awo ne njasama akamwa kange, ne njogera, ne mmugamba eyali ayimiridde mu maaso gange nti, Ai mukama wange, olw’okwolesebwa ennaku zange zinkomyewo ku nze, so sikkyasigazza maanyi. Danieli 10:15, 16.

Speaking

Okwogera

The symbolism of “speaking” is marked at the soon-coming Sunday law when the United States speaks as a dragon, Balaam’s ass speaks, Habakkuk’s vision speaks and does not lie. The three dumb prophets who are made dumb while in the sanctuary, speak at the destruction of Jerusalem. With Zachariah, he speaks to identify that his son’s new name is correct, thus typifying the Philadelphian's who are given a new name.

Akabonero ak’“okwogera” kalagibwa ku mateeka ga Ssande agagenda okujja amangu, Amerika bwe eyogera ng’ogusota, endogoyi ya Balamu bwe eyogera, era okwolesebwa kwa Kabakuku bwe kwogera so tekulimba. Bannabbi basatu abasiru abazibibwako okwogera nga bali mu watukuvu, boogera ku kuzikirizibwa kwa Yerusaalemi. Ne Zekkaliya, ayogera okulaga nti erinnya eriggya ery’omwana we ttuufu, bwe kityo ng’afuuka ekifaananyi ky’Abafiraderufiya abaaweebwa erinnya eriggya.

Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. Revelation 3:12.

Ajjanga okuwangula ndimuufuula empagi mu yeekaalu ya Katonda wange, era taliddamu kuvaayo nate: era ndimuwandiikako erinnya lya Katonda wange, n’erinnya ery’ekibuga kya Katonda wange, ye Yerusaalemi empya, ekikka okuva mu ggulu eri Katonda wange: era ndimuwandiikako erinnya lyange eppya. Okubikkulirwa 3:12.

Zachariah was given a tablet to write the new family name of John.

Zakaliya yaweebwa ekipande okuwandiikako erinnya ly’ennyumba erya Yokaana eriggya.

And it came to pass, that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father. And his mother answered and said, Not so; but he shall be called John. And they said unto her, There is none of thy kindred that is called by this name. And they made signs to his father, how he would have him called. And he asked for a writing table, and wrote, saying, His name is John. And they marvelled all. And his mouth was opened immediately, and his tongue loosed, and he spake, and praised God. Luke 1:59–64.

Awo olwatuuka, ku lunaku olw’omunaana ne bajja okukomola omwana; ne bamutuuma Zakaliya, nga erinnya lya kitaawe bwe lyali. Naye nnyina naddamu n’agamba nti, Nedda; wabula anaayitibwanga Yokaana. Ne bamugamba nti, Tewali n’omu ku luganda lwo ayitibwa erinnya eryo. Ne bakubira kitaawe obubonero, okumanya kye yali ayagala omwana okuyitibwa. Naye n’asaba akapande ak’okuwandiikako, n’awandiika ng’agamba nti, Erinnya lye Yokaana. Bonna ne beewuunya. Amangu ago akamwa ke ne kaggulwawo, n’olulimi lwe ne lusumululwa, n’ayogera, ng’atendereza Katonda. Lukka 1:59–64.

John’s new name aligns with the church of Philadelphia, and the name Zachariah aligns with Laodicea as represented by Zachariah’s unbelief in the message of the third angel. All the prophets address the latter days, and latter days are the history of the third angel. So the angel that brought the message must be the third angel. Zachariah refused to understand that the Lord would pass by the Laodicean Seventh-day Adventist church. There is more to say about the restoration of the voice in these prophets, but we will continue to move towards an understanding of Josiah’s prophetic line.

Erinnya empya eya Yokaana ekwatagana n’ekkanisa ey’e Firaderufiya, era erinnya Zakaliya likwatagana ne Lawodikiya nga bwe kiragibwa mu butakkiriza bwa Zakaliya eri obubaka bwa malayika ow’okusatu. Bannabbi bonna boogera ku nnaku ez’oluvannyuma, era ennaku ez’oluvannyuma ze byafaayo bya malayika ow’okusatu. Kale malayika eyaleeta obubaka ateekwa okuba malayika ow’okusatu. Zakaliya yagaana okutegeera nti Mukama yali agenda okuyita ku kkanisa ya Lawodikiya ey’Abadiventiisi ab’Olunaku olw’Omusanvu. Waliwo ebirala bingi eby’okwogerwako ku kuzzibwawo kw’eddoboozi mu bannabbi bano, naye tujja kweyongerayo nga tugenda okutuuka ku kutegeera olunyiriri lwa Yosiya olw’obunnabbi.

Josiah’s Wheel

Nnamuziga ya Yosiya

We have addressed the seventeenth Jubilee cycle that began at Josiah’s Passover in 622 BC, but the line of Josiah begins well before 622 BC. The rebellion of Israel that brought Saul to the throne as Israel’s first king marked forty years that king Saul would rule, followed by forty years that king David would rule, followed by forty years that Solomon would rule. The rejection of God that so offended the prophet Samuel occurred in 1097 BC, and begins a prophetic line of rebellion that ended at the cross when the Jews pronounced, they had no king, but Caesar.

Twakuttewo ku mulembe gwa Yubireyo ogw’ekkumi n’omusanvu ogwatandika ku Kuyitako kwa Yosiya mu 622 BC, naye olunyiriri lwa Yosiya lutandika dda nnyo nga 622 BC tannatuuka. Obujeemu bwa Isiraeri obwaleeta Sawulo ku ntebe nga kabaka wa Isiraeri asooka bwateeka akabonero ku myaka amakumi ana kabaka Sawulo gye yafuga, ne buddirirwa emyaka amakumi ana kabaka Dawudi gye yafuga, era ne buddirirwa emyaka amakumi ana Sulemaani gye yafuga. Okugaana Katonda okwanyiiza nnyo nnabbi Samwiri kwabaawo mu 1097 BC, era kutandika olunyiriri olw’obunnabbi olw’obujeemu olwaggwera ku musaalaba Abayudaaya bwe baalangirira nti tebalina kabaka mulala wabula Kayisaali.

But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar. John 19:15.

Naye bo ne booga nti, Muggyeewo, muggyeewo, mumukomerere ku musaalaba. Pilato n’abagamba nti, Mpakomerere ku musaalaba Kabaka wammwe? Bakabona abakulu ne baddamu nti, Tetulina kabaka wabula Kayisaali. Yokaana 19:15.

In 1097, three kings would reign for forty years each until the death of Solomon in 977 BC, when the kingdom then divided into north and south.

Mu 1097, bakabaka basatu baali bafuga buli omu emyaka amakumi ana okutuusa ku kufa kwa Sulemaani mu 977 BC, awo obwakabaka ne bweyawulwamu obukiikakkono n’obukiikaddyo.

And afterward they desired a king: and God gave unto them Saul the son of Cis, a man of the tribe of Benjamin, by the space of forty years. Acts 13:21.

Awo oluvannyuma ne beegomba kabaka: Katonda n’abawa Sawulo mutabani wa Kisu, omusajja ow’omu kika kya Benyamini, okumala emyaka amakumi ana. Ebikolwa by’Abatume 13:21.

David was thirty years old when he began to reign, and he reigned forty years. In Hebron he reigned over Judah seven years and six months: and in Jerusalem he reigned thirty and three years over all Israel and Judah. 2 Samuel 2:4, 5.

Dawudi yali wa myaka amakumi asatu bwe yatandika okufuga, era n’afuga emyaka amakumi ana. Mu Kebbulooni n’afugirayo Yuda emyaka musanvu n’emyezi mukaaga; ate mu Yerusaalemi n’afugirayo emyaka amakumi asatu mu esatu ku Isiraeri yenna ne Yuda. 2 Samwiri 2:4, 5.

Solomon’s reign began in 1017 BC; the foundation of the Temple was laid in Solomon’s fourth year (1013 BC). Construction lasted seven years (1 Kings 6:37–38), and the Temple was completed in the eighth month of Solomon’s eleventh year. The formal dedication took place in the seventh month (the month of Ethanim), during the Feast of Tabernacles (1 Kings 8; 2 Chronicles 5–7), 1006 BC. The kings, the Temple and the nation each are represented in the history with a four-hundred-and-ninety-year period that distinctly marks a prophetic period in relation to either the kings, the Temple or the nation.

Obufuzi bwa Sulemaani bwatandika mu mwaka 1017 BC; omusingi gwa Yeekaalu gwateekebwawo mu mwaka ogwokuna ogw’obufuzi bwa Sulemaani (1013 BC). Okuzimba kwamala emyaka musanvu (1 Bassekabaka 6:37–38), era Yeekaalu n’emalirizibwa mu mwezi ogw’omunaana ogw’omwaka ogw’ekkumi n’ogumu ogw’obufuzi bwa Sulemaani. Okuwongereza okw’emikolo kwakolebwa mu mwezi ogw’omusanvu (omwezi gwa Esanimu), mu kiseera ky’Embaga ey’Ensiisira (1 Bassekabaka 8; 2 Ebyomumirembe 5–7), mu 1006 BC. Bassekabaka, Yeekaalu, n’eggwanga buli kimu kikiikirirwa mu byafaayo n’ekiseera eky’emyaka ebikumi bina mu kyenda, ekiraga mu ngeri ey’enjawulo ekiseera eky’obunnabbi mu nkolagana yaakyo ne Bassekabaka oba ne Yeekaalu oba n’eggwanga.

Daniel was taken captive in 607 BC, though the majority of biblical chronologists identify 605 BC. The historical record must align with the prophetic testimony, and the symbolism of the events that are historically marked on the line of history that begins with the desire for a king in 1097 BC demands upon several prophetic witnesses that 607 BC is the accurate application, and not 605 BC. 607 BC marks the end of four-hundred and ninety years in the line of kings, but it also begins one of the three primary representations of seventy years that occur in the line. 607 BC marks the end of seventy years that began with the captivity of Manasseh in 677 BC. The first representation of the symbol of four hundred and ninety years (possesses three witnesses in the line), and concludes where one of the three witnesses of seventy years ends and another witness of seventy years begins. The mathematical structure testifies to 607 BC, in spite of the idea that Daniel was taken captive in 605 BC.

Danyeri yatwalibwa mu bunyage mu mwaka gwa 607 BC, newaakubadde ng’abasinga obungi ku balambuzi b’ebiseera eby’omu Bayibuli balaga 605 BC. Ebyafaayo ebyawandiikibwa biteekwa okukwatagana n’obujulizi obw’obunnabbi, era akabonero k’ebyabayeewo ebyateekebwa mu byafaayo ku layini y’ebyafaayo etandikira ku kwagala kabaka mu 1097 BC kakakasa mu bajulizi b’obunnabbi ab’enjawulo nti 607 BC kwe kukozesa okutuufu, so si 605 BC. 607 BC kalaga enkomerero y’emyaka ebikumi bina mu kyenda mu layini ya bakabaka, naye era katandika ekimu ku bifaananyi ebisookerwako bisatu eby’emyaka nsanvu ebiri ku layini eyo. 607 BC kalaga enkomerero y’emyaka nsanvu egyatandika n’obunyage bwa Manase mu 677 BC. Ekifaananyi ekisooka eky’akabonero k’emyaka ebikumi bina mu kyenda (kirina abajulizi basatu ku layini), era kikoma awo omu ku bajulizi abasatu ab’emyaka nsanvu we gukoma era omujulizi omulala ow’emyaka nsanvu we gutandikira. Enteekateeka y’okubala ejulira 607 BC, wadde nga waliwo endowooza nti Danyeri yatwalibwa mu bunyage mu 605 BC.

Within the line that contains a period of 490 years associated with the kings from 1097 BC unto 607 BC, there is also 490 years from the dedication of Solomon’s Temple unto the dedication of the post-exile Temple by Zerubbabel in 515 BC. That 490 years consists of 420 years from Solomon’s dedication in his eleventh year, added to the 70 years the Temple was desolate during the captivity equaling 490 years. The third decree of Artaxerxes came 59 years later in 457 BC, and marks the beginning of 490 years that were “determined” (cut off, Daniel 9:24) for God’s people which concluded in the year 34 at the stoning of Stephen. There is of course, many other profound chronological witnesses in the prophetic line that begins with the foundational apostasy of rejecting God and the Spirit of Prophecy in 1097 BC and ends when Stephen saw Christ standing at the right hand of God. Within this testimony we find the prophetic wheel of Josiah.

Mu lunyiriri oluliimu ebbanga ery’emyaka 490 erikwatagana n’abakama okuva mu 1097 BC okutuuka mu 607 BC, mwe mulimu era n’emyaka 490 okuva ku kuwonga kwa Yeekaalu ya Sulemaani okutuuka ku kuwonga kwa Yeekaalu eyazzibwaawo oluvannyuma lw’obusibe, Zerubbaberi gye yawaayo mu 515 BC. Emyaka egyo 490 girimu emyaka 420 okuva ku kuwonga kwa Sulemaani mu mwaka gwe ogw’ekkumi n’ogumu, nga gyongezeddwako emyaka 70 Yeekaalu gye yamala ng’esigadde matongo mu biro eby’obusibe, ne gifuuka emyaka 490. Ekiragiro eky’okusatu ekya Alutagisesi kyajja emyaka 59 oluvannyuma mu 457 BC, era kye kiraga entandikwa y’emyaka 490 egya “teekebwawo” (eyasalibwako, Danyeri 9:24) ku lw’abantu ba Katonda, egyaggwa mu mwaka gwa 34 mu kukubibwa amayinja kwa Siteefano. Kya lwatu ddala nti waliwo obujulizi obulala bungi nnyo obw’amaanyi obw’eby’embali y’ebiseera mu lunyiriri olw’obunnabbi olutandika n’okusambajja okw’essasi okw’okugaana Katonda n’Omwoyo ogw’Obunnabbi mu 1097 BC era ne lukoma Siteefano bwe yalaba Kristo ng’ayimiridde ku mukono ogwa ddyo ogwa Katonda. Munda mu bujulizi buno mwe tusangamu nnamuziga ow’obunnabbi owa Yosiya.

I say “foundational apostasy,” for the beginning of the line identifies when Israel rejected God as King, in their desire to have a worldly king thus marking the foundation of Israel’s human monarchy. I also write this for the wheel of Josiah, which means “foundation of God,” is a symbol of both the foundation and the foundational apostasy of God’s people.

Ŋŋamba nti “obujeemu obw’oku musingi,” kubanga entandikwa y’olunyiriri eraga ekiseera Isiraeri lwe baagaanira Katonda okuba Kabaka waabwe, olw’okwegomba kwabwe okufuna kabaka ow’ensi; bwe kityo ne bateeka omusingi gw’obwakabaka obw’abantu mu Isiraeri. Era kino nkiwandiika ku lw’enziga ya Yosiya, amakulu gaayo nga “omusingi gwa Katonda,” kubanga kabonero ka byombi, omusingi n’obujeemu obw’oku musingi obw’abantu ba Katonda.

When Solomon died and the twelve tribes divided into north and south, Jeroboam’s dedication of the counterfeit system of worship was rebuked by the disobedient prophet, and his rebuke contained the prophecy of a coming king named Josiah. At the foundational apostasy of Jeroboam and the ten northern tribes, the prophecy of Josiah and his revival that is marked by the Great Passover of 622 BC was predicted. That revival was brought about by the discovery of the writings of Moses’ and the pronouncement of judgment upon God’s people for their continual apostasy. When the words from the writings of Moses were read to king Josiah, it produced the greatest revival of Old Testament history. The prophecy of a future child being born named Josiah also contained the prophetic condemnation of the foundational apostasy levelled against king Jeroboam by the disobedient prophet.

Awo Sulemaani bwe yafa ne ebika ekkumi n’ebibiri ne byawulwamu mu bukiikakkono n’obukiikaddyo, okuwaayo kwa Yerobowaamu eri enkola ey’okusinza ey’ebbulankanya kwakemebwa nnabbi ataatya, era okukemebwa kwe kwaliimu obunnabbi obw’omukama agenda okujja ayitibwa Yosiya. Mu bujeemu obw’oku ntandikwa bwa Yerobowaamu n’ebika ekkumi eby’omu bukiikakkono, obunnabbi bwa Yosiya n’okuzza obuggya kwe okutegeezebwa Okuyitako Okunene okwa 622 BC bwalagulwa. Okuzza obuggya okwo kwaleetebwa okuzuulibwa kw’ebiwandiiko bya Musa n’okulangirirwa kw’omusango ku bantu ba Katonda olw’obujeemu bwabwe obutaggwaawo. Ebigambo ebyava mu biwandiiko bya Musa bwe byasomerwa kabaka Yosiya, byaleeta okuzza obuggya okusinga obunene mu byafaayo by’Endagaano Enkadde. Obunnabbi obw’omwana agenda okuzaalibwa mu biseera eby’omu maaso ayitibwa Yosiya era bwalimu okusalira omusango okw’obunnabbi ku bujeemu obw’oku ntandikwa obwakwasibwa kabaka Yerobowaamu nnabbi ataatya.

The curse of Moses as Daniel calls it, is the “seven times” of Leviticus twenty-six, and it became the foundational discovery of William Miller who is the symbol of the foundational truths of Adventism. The empowerment of Miller’s message on August 11, 1840 was brought about through the work of “Josiah” Litch in 1838 and 1840. In 1863 those foundations were set aside and the “seven times” became a symbol of not only the foundational truths of the Philadelphian Millerites, but also the symbol of the rebellion of Laodicean Millerism against the foundations. The history of the Millerites of the first and second angels possesses the symbolism of “Josiah,” that will be repeated to the very letter in the history of the one hundred and forty-four thousand. The wheel of Josiah reaches back to the witchcraft of king Saul and then all the way to the spewing out of the Laodicean Seventh-day Adventist church at the Sunday law. Josiah’s wheel in Ezekiel is now in the process of being unsealed as the climax of the sealing of the one hundred and forty-four thousand.

Ekikolimo kya Musa, nga Danyeri bw’akiyita, ye “emirundi musanvu” egy’omu Ebyabaleevi abiri mu mukaaga, era ne kiba okuzuula okw’omusingi kwa William Miller, oyo kabonero k’amazima ag’omusingi aga Adventism. Okuyingizibwa amaanyi mu bubaka bwa Miller nga August 11, 1840 kyaleetebwa omulimu gwa “Yosiya” Litch mu 1838 ne 1840. Mu 1863 emisingi egyo gyateekebwawo ku bbali, era “emirundi musanvu” ne bifuuka akabonero si ka mazima ag’omusingi gokka aga baMillerite b’e Philadelphia, naye era n’akabonero k’obujeemu bwa baMillerism ab’e Laodikiya obulwanyisa emisingi. Ebyafaayo bya baMillerite ab’eri malayika ey’olubereberye n’eyokubiri birimu obubonero bwa “Yosiya,” obuliddwamu nate ddala mu buli nukuta mu byafaayo by’abo akasiriivu mu enkumi nnya mu enkumi nnya. Nnamuziga wa Yosiya addayo emabega okutuuka ku bulogo bwa kabaka Sawulo, era ne gugenda okutuuka ddala ku kusesebwa ebweru okw’ekkanisa ya Seventh-day Adventist ey’e Laodikiya ku Sunday law. Nnamuziga wa Yosiya mu Ezeekyeri kaakano ali mu kuggulwako envumbo ng’entikko y’okuteekebwako envumbo okw’abo akasiriivu mu enkumi nnya mu enkumi nnya.

We will continue these things in the next article.

Tujja kweyongera ku bintu bino mu kiwandiiko ekiddako.