“By the decree enforcing the institution of the papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.

Okuyitira mu tteeka erikakasa enteekateeka y’obwapaapa nga limenya etteeka lya Katonda, eggwanga lyaffe lijja kweyawula ddala ku butuukirivu. Bwe obupulotesitanti bunaawanika omukono gwabwo okugenda emitala w’ekituli ekinene okukwata ku gwa buyinza bwa Roma, ate bwe bunaayita emitala w’akazikiza ne bukwata engalo n’eby’emizimu, nga wansi w’obuyinza bw’omukago guno ogw’ebitundu bisatu eggwanga lyaffe linaagaana buli ntandikwa ey’Omussemateeka gwalyo ng’egavumenti ya Pulotesitanti era ya republika, ne liteekawo entegeka ez’okwanguya okusaasaanya obulimba n’eby’okulimbisa eby’obwapaapa, olwo tunaamanya nti ekiseera kituuse eky’okukolera kwa Ssetaani okw’ekitalo era nti enkomerero eri kumpi.

“As the approach of the Roman armies was a sign to the disciples of the impending destruction of Jerusalem, so may this apostasy be a sign to us that the limit of God’s forbearance is reached, that the measure of our nation’s iniquity is full, and that the angel of mercy is about to take her flight, never to return. The people of God will then be plunged into those scenes of affliction and distress which prophets have described as the time of Jacob’s trouble. The cries of the faithful, persecuted ones ascend to heaven. And as the blood of Abel cried from the ground, there are voices also crying to God from martyrs’ graves, from the sepulchers of the sea, from mountain caverns, from convent vaults: ‘How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?’

Nga bwe okusembera kw’amagye g’Abarooma kwali akabonero eri abayigirizwa nti okuzikirira kwa Yerusaalemi kwali okusembayo, bwe kityo n’obujeemu buno busobola okuba akabonero eri ffe nti okugumiikiriza kwa Katonda kutuuse ku nsalo, nti ekipimo ky’obujeemu bw’eggwanga lyaffe kijjudde, era nti Malayika w’ekisa ali kumpi okubuna ennyonyi, obutaddayo nate. Awo abantu ba Katonda balisuulibwa mu mbeera ezo ez’okubonaabona n’obweraliikirivu bannabbi ze baategeeza nga ekiseera eky’obuzibu bwa Yakobo. Okukaaba kw’abeesigwa abatulugunyizibwa kwambuka mu ggulu. Era nga bwe musaayi gwa Abeeri gwakaabira okuva mu ttaka, waliwo n’amaloboozi agakaabira eri Katonda okuva mu ntaana z’abajulizi, okuva mu ntaana z’ennyanja, okuva mu mpuku z’ensozi, okuva mu bifo eby’awansi eby’ekonveenti: ‘Okutuusa ddi, Ayi Mukama, Omutukuvu era Omwesigwa, tosaliraayo musango era otuwalanira omusaayi gwaffe ku abo ababeera ku nsi?’

“The Lord is doing His work. All heaven is astir. The Judge of all the earth is soon to arise and vindicate His insulted authority. The mark of deliverance will be set upon the men who keep God’s commandments, who revere His law, and who refuse the mark of the beast or of his image.

Mukama akola omulimu gwe. Eggulu lyonna liri mu nkubaganyi. Omulamuzi w’ensi yonna ajja mangu okuyimirira n’okuzza ekitiibwa ku buyinza bwe obunyoomeddwa. Akabonero k’okununulwa kanaateekebwa ku bantu abakwatiriza amateeka ga Katonda, abassa amateeka ge ekitiibwa, era abagaana akabonero k’ensolo oba ak’ekifaananyi kyayo.

“God has revealed what is to take place in the last days, that His people may be prepared to stand against the tempest of opposition and wrath. Those who have been warned of the events before them are not to sit in calm expectation of the coming storm, comforting themselves that the Lord will shelter His faithful ones in the day of trouble. We are to be as men waiting for their Lord, not in idle expectancy, but in earnest work, with unwavering faith. It is no time now to allow our minds to be engrossed with things of minor importance. While men are sleeping, Satan is actively arranging matters so that the Lord’s people may not have mercy or justice. The Sunday movement is now making its way in darkness. The leaders are concealing the true issue, and many who unite in the movement do not themselves see whither the undercurrent is tending. Its professions are mild and apparently Christian, but when it shall speak it will reveal the spirit of the dragon. It is our duty to do all in our power to avert the threatened danger. We should endeavor to disarm prejudice by placing ourselves in a proper light before the people. We should bring before them the real question at issue, thus interposing the most effectual protest against measures to restrict liberty of conscience. We should search the Scriptures and be able to give the reason for our faith. Says the prophet: ‘The wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.’” Testimonies, volume 5, 451, 452.

Katonda abikkulidde ebigenda okubaawo mu nnaku ez’enkomerero, abantu be balyoke bategekebwe okuyimirira mu maaso g’omuyaga ogw’okuwakanya n’obusungu. Abo abaalabuddwa ku bintu ebiribatuukako tebalina kutuula nga balindirira mu butebenkevu omuyaga ogujja, nga beekubagiza nti Mukama ajja kusitiriza abeesigwa be ku lunaku lw’okubonaabona. Tulina okubeera ng’abo abalindirira Mukama waabwe, si mu kulindirira kwa bwereere, naye mu kukola okw’amaanyi, n’okukkiriza okutakankana. Kati si kiseera kutuusa endowooza zaffe okunyigirizibwa ebintu ebitali bya mugaso munene. Nga abantu beebase, Setaani aliko ng’akola n’obunyiikivu ng’ateekateeka ebintu abantu ba Mukama baleme kulabirwa kisa newaakubadde okufuna obwenkanya. Entambula ey’okutumbula Olunaku lwa Sande kati eriyita mu kizikiza. Abakulembeze bakweka ensonga entuufu, era bangi abegatta mu kutambuliza kino tebalaba gye ekikulukuto eky’awansi kigenderera. Ebigambo byakyo birabika bissa obuwombeefu era ng’eby’ObuKirisitu, naye bwe kinaayogera kinaalambulula omwoyo gw’omusota omukulu. Kye tuteekeddwa okukola kwe kusaanira okukozesa amaanyi gonna agali mu buyinza bwaffe okuziyiza obulabe obutulabudde. Tulina okuzzaawo empeera y’obusungu n’obukyayi nga tweeraga mu musana ogutuufu mu maaso g’abantu. Tulina okubaleetera ensonga entuufu eweru, bwe tutyo ne tuteekawo okwemulugunya okw’amaanyi ennyo okulwanyisa ebipimo ebigenderera okukomya eddembe ly’okukkiriza kw’omuntu. Tulina okunoonya Ebyawandiikibwa era tubeere basobola okuwa ensonga y’okukkiriza kwaffe. Bw’ayogera nnabbi nti: ‘Ababi banaakolanga bibi: so tewali n’omu ku abo ababi anaategeera; naye ab’amagezi banaategeera.’ Obujulizi, ekitabo eky’okutaano, 451, 452.

When the “Sunday movement” “shall speak it will reveal the spirit of the dragon.” The four paragraphs identify that at the Sunday law the United States “will disconnect herself fully from righteousness.” At the Sunday law “the time has come for the marvelous working of Satan.” At the Sunday law the threefold union is accomplished. At the Sunday law the United States “repudiates every principle of its Constitution as a Protestant republican government”, and they also “make provision for the propagation of papal falsehoods and delusions.” That Sunday law is a “sign to us that the limit of God’s forbearance is reached, that the measure of our nation’s iniquity is full, and that the angel of mercy is about to take her flight, never to return.” That sign was typified by the warning given by Jesus identifying the abomination of desolation spoken of by Daniel the prophet. It is there that prayer given by the martyrs of the fifth seal ask, “How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?” is accomplished. It is also at that waymark that the foolish and wise virgins manifest their characters.

Bwe "entambula ya Sande" "eneeyogera, eriraga omwoyo gw'omusota." Ebitundu ebina biraga nti ku tteeka lya Sande United States y'Amerika "eneeyawula ddala ku butuukirivu." Ku tteeka lya Sande "ekiseera kituuse eky'okukola kwa Setaani okw'eby'amagero." Ku tteeka lya Sande okwegatta okutatu kuba kumaze okutuukirizibwa. Ku tteeka lya Sande United States y'Amerika "egobamu buli kiruubirirwa kya Ssemateeka waayo ng'eggwanga erya Purotesitanti ery'obwetwaze obwa republika," era ne "bateekateeka okusobozesa okusaasaanya obulimba n'obuyiiya eby'obwa Papa." Eryo tteeka lya Sande lye "kakasa eri ffe nti ekkomo ku kugumira kwa Katonda kituuseko, nti ekipimo ky'obujeemu bw'eggwanga lyaffe kituukiridde, era nti malayika w'okusaasira agenda kubuuka n'avaawo, ataliddawo." Akabonero ako kaalabirizibwa mu kulabula kwe Yesu okw'alaga ekyo eky'omuzizo ekizikiriza ekyayogerwako nnabbi Danyeri. Eyo we kusaba kwa abajulizi abattibwa ab'akasiba aka ttaano nti, "Olituusa ddi, Ai Mukama, Omutukuvu era Omwesimbu, tosalira musango so n'okuwoza omusaayi gwaffe ku abo abatudde ku nsi?" kutuukirizibwa. Era mu kabonero ako abawala abata magezi n'ab'amagezi balaga enneyisa yaabwe.

At the Sunday law, the United States “repudiates every principle of its Constitution.” The period of time when this work was accomplished began with the Patriot Act in 2001. 2001 until the Sunday law represents a progressive work of repudiating the Constitution. That progressive work corresponds to the line of prophecy where the formation of the image of the beast is accomplished. The line of the image of the beast may appear a bit more complicated, but the complication is worth understanding. What complicates the line of the image of the beast is that it represents two lines.

Ku tteeka erya Ssande, Amerika “egaana emiisingi gyonna egya Ssemateeka waayo.” Ekiseera omulimu guno we gwatandika okutuukirizibwa kyatandika ne Patriot Act mu 2001. 2001 okutuusa ku tteeka erya Ssande kiraga omulimu ogweyongera mu bitundu ogw’okugaana Ssemateeka. Omulimu ogwo ogweyongera gukwatagana n’olunyiriri lw’obunnabbi, omwe okuteekebwawo ekifaananyi ky’ensolo kumalirizibwa. Olunyiriri lw’ekifaananyi ky’ensolo lusobola okulabika nga luzibu okusingako, naye obuzibu obwo kigasa okubutegeera. Ekizizzaamu olunyiriri lw’ekifaananyi ky’ensolo obuzibu kwe kuba nti kiyimirira nnyiriri bbiri.

For the earth beast the two lines are the horns of Republicanism and Protestantism. Those two horns come together into a church-state relationship and thus fulfill the formation of the image of the beast. The line of the formation of the image of the beast therefore has two lines within the one line, for the Republican and Protestant horns run parallel to one another through history, but their individual lines also have their own prophetic testimony to bear. One prophetic line, with two parallel subjects, is more complicated than simply marking the waymarks of political actions that represent the speaking associated with the Constitution.

Ku nsonga y’ensolo eva mu nsi, ennyiriri bbiri ze nnyanga z’enkola ya Ripabulika n’ObuProtestanti. Ennyanga ezo ebbiri zikwatagana ne zifuuka obukwate wakati w’ekkanisa ne gavumenti, era ne zituukiriza okutondebwa kw’ekifaananyi ky’ensolo. Olunyiriri olw’okutondebwa kw’ekifaananyi ky’ensolo, lw’oluvannyuma luberamu ennyiriri bbiri mu lunyiriri lumu, kubanga ennyanga z’enkola ya Ripabulika n’eza ObuProtestanti buli emu egoberera ekkubo erifaanagana n’ery’endala mu byafaayo, naye buli emu mu zo erina olunyiriri lwaayo era n’obujulizi bwalwo bw’obunnabbi bw’erina okutwala. Olunyiriri olumu olw’obunnabbi, nga lulina ensonga ebbiri ezitambulira ku makubo agafaanagana, luba kizibu nnyo okusinga kuteekako bwokka obubonero bw’ekkubo bw’ebikolwa bya poliitiki ebiyimiririra okwogera okwatagana ne Ssemateeka.

The two lines of Republican and Protestant horns is further complicated by the prophetic fact that within the Republican horn is the history of the struggle between proslavery Democrats, and antislavery Republicans; and further that within the Protestant horn there is a continual testing process that follows the wise and the foolish virgins within the history of the Protestant horn. Still, it is highly important to settle into these truths.

Layini bbiri z’ennyanga eya Repabuliika n’eya Purotesitanti zikyeyongera okuzibuwa olw’amazima g’obunnabbi nti mu nnyanga eya Repabuliika mulimu ebyafaayo by’entalo wakati w’Abademokulaati abaawaganga obuddu n’Abarepubulika abawakanya obuddu; era ate nti mu nnyanga eya Purotesitanti mulimu omugendo gw’okukemebwa ogutayimirira oguyawula abawala abawere ab’amagezi n’abasirusiru mu byafaayo by’ennyanga eya Purotesitanti. Wabula, kikulu nnyo okunywera mu mazima gano.

Within the line represented by the earth beast’s two horns is the parallel illustration of either forming a character of Christ or a character of Satan, which equates to either forming an image of Christ or an image of the beast, for in this context the “beast” represents a created being in contrast with the Creator. The formation of these attributes is accomplished internally among all men, for when probation closes there are only two classes. The formation is also accomplished externally with the alliance between the papal power and the United Nations.

Mu lunyiriri olusimbiddwa ku mayembe abiri g’ensolo eyava mu nsi, waliwo okulabirako okw’enkanankanya okulaga okuforomamu empisa za Kristo oba empisa za Sitaani; era ekyo kyenkana n’okuzimba ekifaananyi kya Kristo oba ekifaananyi ky’ensolo, kubanga mu ntegeera eno ‘ensolo’ emirira ekitonde ekyatondebwa nga kyawukana ne Mutonzi. Okuzimbibwa kuno kukolebwa munda mu bantu bonna, kubanga bwe kiggwa ekiseera ky’ekisa wabaawo ebika bibiri byokka. Okuzimbibwa kuno kukolebwa era n’ebweru okuyita mu mukago wakati w’obuyinza bwa Paapa n’Amawanga Amagatte.

So, the testing time for formation of the image of the beast began in 2001, and it ends at the Sunday law in the United States. In that period of time the prophetic history of the earth beast’s two horns illustrates an internal and external controversy within their respective horns, whether it be religious or political, and also a struggle between the two horns themselves.

Noolwekyo, ekiseera eky’ekigezo eky’okutondebwa kw’ekifaananyi ky’ensolo kyatandikira mu 2001, era kijja kumalira ku tteeka erya Sande mu United States. Mu kiseera ekyo, ebyafaayo eby’obwannabbi eby’empondo ebbiri z’ensolo eva mu nsi biraga obutakkanya obw’omunda n’obw’ebweru mu buli mpondo, oba bwa ddiini oba bwa pulitiki, era n’okulwanagana wakati w’empondo zombi zennyini.

The Sunday law in the United States represents the warning to flee which Jesus identified as “the abomination of desolation.” The Sunday law in the United States is the conclusion of the period that began in 2001. The Patriot Act was the “abomination of desolation spoken of by Daniel”, and identified by Jesus as a sign to flee from a coming destruction.

Etteeka lya Ssande mu Amerika liyimirira nga okulabula okw’okudduka kwe Yesu yategeeza ng’ “ekivve ekireeta okuzikirira.” Etteeka lya Ssande mu Amerika kye kkomerero ky’ekiseera ekyatandika mu 2001. Patriot Act ye yali “ekivve ekireeta okuzikirira ekyayogerwako Daniyeri,” era Yesu yakitunuulira ng’ akabonero akalagira okudduka okuva mu kuzikirira okujja.

The Patriot Act includes the prophetic light of 1888, and the Blair Bill. The Patriot Act then also prophetically contains the typification of the Sunday law, so the period from 2001 begins with a Sunday law as typified by 1888—Blair Bill, 2001—Patriot Act, and it ends with the Sunday law.

Patriot Act kirimu ekitangaala ky’obunnabbi ekya 1888, n’etteeka lya Blair. Ate era mu ngeri ey’obunnabbi, Patriot Act kirimu ekifaananyi ky’etteeka ly’Olunaku lwa Ssande, bwe kityo ebbanga okuva mu 2001 litandika n’etteeka ly’Olunaku lwa Ssande nga bwe lyafaananyizibwa mu 1888—etteeka lya Blair, 2001—Patriot Act, era limaliriza n’etteeka ly’Olunaku lwa Ssande.

The warning to flee the cities in 2001, typifies the warning to flee from Babylon at the Sunday law. The judgment brought upon the United States at the Sunday law typifies the judgment brought upon the entire world when Michael stands up and human probation closes. Christ’s signature as Alpha and Omega is repeatedly represented within the truths represented by the Blair Bill in 1888, and all that 1888 represents, repeating in 2001.

Okulabula okudduka okuva mu bibuga mu 2001 kuba ekifaananyi ky’okulabula okudduka okuva e Babulooni ku tteeka lya Ssande. Omusango oguleetebwa ku United States ku tteeka lya Ssande guba ekifaananyi ky’omusango oguleetebwa ensi yonna nga Mikaeri ayimiridde era ekiseera ky’okugezesebwa kw’abantu nga kiggalawo. Omukono gwa Kristo nga Alfa ne Omega gulabisibwa emirundi mingi mu mazima agaalagibwa mu ekiteeso ky’etteeka kya Blair mu 1888, era n’ebyonna 1888 by’erimira nga byaddamu mu 2001.

2001, which was typified by 1888, represents not only the sign to flee as represented by the abomination of desolation, but it was also represented by 66 AD and the siege of Cestius. The siege of Titus in 70 AD represents the Sunday law in the United States. The Sunday law in the United States is represented by the year 321 and the first Sunday law of Constantine, and 538 represents when the last nation of the earth succumbs to the mark of the beast.

2001, eyafaananyizibwa 1888, si kyokka akabonero ak’okudduka nga bwe kiragibwa mu ekikolimo eky’obufeesittaze, naye era kiragibwa mu 66 AD n’okwetooloola kwa Cestius. Okwetooloola kwa Tito mu 70 AD kiraga etteeka lya Sande mu United States. Etteeka lya Sande mu United States liyimirirwa omwaka gwa 321 n’etteeka lya Sande erisooka erya Konstantino, era 538 liyimirira ekiseera lwe eggwanga ery’enkomerero ku nsi ligwa wansi w’ekiwandiiko ky’ensolo.

2001 is 1888, Cestius and the year 66 AD. The Sunday law is Titus and the years 70 and 321. 2001 is also the baptism of Jesus, and His descent in Revelation chapter ten on August 11, 1840. All these symbols contribute to the line of the Constitution.

Omwaka gwa 2001 gufaanagana n’omwaka gwa 1888, Cestius, n’omwaka gwa 66 AD. Etteeka lya Sande lifaanagana ne Tito n’omwaka gwa 70 n’ogwa 321. Omwaka gwa 2001 era gufaanagana n’okubatizibwa kwa Yesu, n’okukka kwe mu Kubikkulirwa essuula ey’ekkumi nga 11 Agusito 1840. Obubonero buno bwonna buwagira olunyiriri lwa Ssemateeka.

The prophetic history of the United States runs parallel to the history of Adventism. In 1798 the papacy received its deadly wound, and 1798 was the time of the end when the portion of the prophecies of Daniel that related to the history of the first and second angels of Revelation fourteen was unsealed. There in 1798, Adventism’s prophetic beginning is marked, and in 1798 the earth-beast with lamblike horns became the sixth kingdom of Bible prophecy.

Ebyafaayo eby’obunnabbi eby’United States bigendera wamu n’ebyafaayo by’Obwadiventisiti. Mu 1798, obufuzi bwa Papa bwafuna kiwundu eky’okufa, era 1798 yali ekiseera eky’enkomerero lwe kyasumululibwa ekitundu ky’obunnabbi bwa Danyeri ekikwatagana n’ebyafaayo by’omumalayika asooka n’ow’okubiri abaayogerwako mu Okubikkulirwa essuula 14. Eyo mu 1798, entandikwa ey’obunnabbi ey’Obwadiventisiti yateekebwako akabonero, era mu 1798 ekisolo ekyava ku ttaka, ekirina amasanga ng’ag’omwana gw’endiga, kyafuuka obwakabaka obw’omukaaga mu bunnabbi bwa Bayibuli.

1798 was preceded by three prophetic waymarks associated with the line of the earth beast, and therefore with the speaking of the United States, and the Constitution of the United States. Those three waymarks were the Declaration of Independence, spoken in 1776, then the Constitution in 1789, and then the Alien and Sedition Acts of 1798.

Omwaka 1798 gwakulembeddwamu obubonero obulaga ekkubo obw’obunnabbi busatu, obukwatagana n’olunyiriri lw’ensolo eyava mu nsi, era bwe kityo ne ku kwogera kwa United States, awamu ne Ssemateeka gwa United States. Obubonero obusatu obwo bwali: Okulangirirwa kw’Obwetwaze, okwalangirirwa mu 1776; oluvannyuma Ssemateeka mu 1789; era oluvannyuma Amateeka g’Abagenyi n’Ag’Obujeemu aga 1798.

Those three waymarks address the prophetic line of the Constitution and mark the beginning of the sixth kingdom of Bible prophecy. The Sunday law is the end of the sixth kingdom of Bible prophecy’s reign, and therefore there must be of prophetic necessity three waymarks that precede the end, as typified by the three waymarks that preceded the beginning.

Obubonero obusatu obwo biri mu olunyiriri lw’obunnabbi olwa Ssemateeka, era bulaga entandikwa y’obwakabaka obw’omukaaga mu bunabbii bwa Baibuli. Etteeka erya Sande kye kkomo ky’okufuga kw’obwakabaka obw’omukaaga mu bunabbii bwa Baibuli; olw’ekyo, olw’obwetaavu bw’obunnabbi, kirina okubeerawo obubonero obusatu obukulembera enkomerero, nga bwe kirabibwa mu obubonero obusatu ebyakulembera entandikwa.

In 2001, at the fall of the towers, the Patriot Act, is typified by the Blair Bill of 1888, along with the manifest rebellion of Adventism’s leadership at the Minneapolis General Conference. A rebellion which an angel told Sister White was typified by the rebellion against Moses by Korah, Dathan and Abiram is also typified by the baptism of Christ in 27 AD, the restraint of Islam on August 11, 1840 and the Declaration of Independence in 1776, as well as the “abomination of desolation, spoken by Daniel the prophet” as a sign to flee from the coming wrath, as represented by Cestius and 66 AD.

Mu 2001, mu kugwa kw’eminaala, Patriot Act kyayimiririzibwa Blair Bill ey’omwaka 1888, wamu n’okujeemera okulabika okw’obukulembeze bw’Adiventisiti ku Minneapolis General Conference. Okujeemera okwo, omalayika gwe yagamba Sister White nti kwayimiririzibwa okwejeemera Musa kwe baakola Korah, Dathan ne Abiram, kuyimiririzibwa era n’obatizo bwa Kristo mu 27 AD, okuziyizibwa kw’Obusiraamu ku August 11, 1840, n’Okulangirirwa kw’Obwetwaze mu 1776, era n’“ekivume eky’okuzikiriza,” nga byogeddwa nnabbi Daniel, nga akabonero ak’okudduka okuva ku busungu obugenda okujja, nga bwe kiyimiririzibwa Cestius ne 66 AD.

If you can still remember that the line of prophecy we are now considering is the line of the Constitution of the United States, all of the aforementioned prophetic lines contribute to and establish the prophetic theme represented by the line of the Constitution. Yet the line which appears to be the most interconnected line is the line of the formation of the image of the beast. The image of the beast is an image of the papal beast, which is represented as a beast with a woman reigning over the beast, which is the combination of church and state with the church in control of the relationship. In order for the United States to form an image to the beast apostate Protestantism must so control the government to the point where the government will pass and enforce religious statutes, and ultimately the Sunday law.

Oba okyajjukira nti omusono gw’obunnabbi gwe tulyogerako kakano gwe musono gwa Ssemateeka gwa Amerika, emisono gy’obunnabbi egyogereddwako waggulu gyonna giyamba era gitekawo omulamwa gw’obunnabbi oguyimirirwamu omusono gwa Ssemateeka. Naye omusono ogulabika okubeera ogusibiddwa wamu ennyo ye guli ogw’okutondebwa kw’ekifaananyi ky’ensolo. Ekifaananyi ky’ensolo kye kifaananyi ky’ensolo ey’Obwapapa, ey’eragibwa ng’ensolo nga omukazi amufuga, ekyo nga kikwatagana n’okwegatta kw’ekkanisa ne gavumenti, nga ekkanisa ye eri mu buyinza ku nkolagana eyo. Kuba Amerika esobole okutonda ekifaananyi ky’ensolo, ObuProtesitanti obwajeemu bulina okufuga gavumenti okutuusa lwe gavumenti ejja okuyisa n’okukakasa mu nkola amateeka ag’eddiini, era mu nkomerero etteeka lya Ssande.

As the process of forming the image of the beast is accomplished the Constitution, written with a premier principle which Thomas Jefferson penned as “separation of church and state,” is to be overturned. When the Protestant horn has the power to direct the Republican horn to enforce religious mandates, the very heart of the Constitution is torn apart, thus you have the prophetic relationship between the line of the Constitution and the line of the image of the beast.

Nga omutendera ogw'okutonda ekifaananyi ky'ensolo bwe gutuukirizibwa, Ssemateeka, ogwawandiikibwa nga gugoberera ensonga eyasookerwako Thomas Jefferson gye yawandiika ng'agituuma ‘okwawukanisa ekkanisa ne gavumenti,’ gugenda okumenyebwa. Bwe kiba nti ennyanga ey'Abaprotestanti efunye obuyinza okulagira ennyanga ey'Abarepulikaani okussa mu nkola ebiragiro eby'eddiini, omutima ennyini ogwa Ssemateeka gutemebwamu; n'olwekyo wabaawo enkwatankwatana ey'obunnabbi wakati w'olunyiriri lwa Ssemateeka n'olunyiriri lw'ekifaananyi ky'ensolo.

The period where the image of the beast is formed began in 2001, with the Patriot Act, and it ends at the Sunday law, when the mark of the beast is enforced. During that period the latter rain is sprinkled, for the latter rain begins to fall when the mighty angel of Revelation eighteen descends and lightens the earth with His glory, which, according to Sister White, would occur when the great buildings of New York City were brought down by a touch of the Lord.

Ekiseera mwe kikolebwa ekifaananyi ky’ensolo kyatandika mu 2001, nga kyatandikira ku Patriot Act, era kikoma ku tteeka lya Sande, lwe basindikiriza akabonero k’ensolo okussibwa mu nkola. Mu kiseera ekyo enkuba ey’enkomerero efukizibwa, kubanga enkuba ey’enkomerero etandika okutonnya nga Malayika ow’amaanyi owa Okubikkulirwa 18 bw’akka n’ensi ne kung’aanira olw’ekitiibwa kye, ekyo, ng’okusinzira ku Muky. White, kijja kubaawo nga ebizimbe ebinene eby’e New York City bimenyesebwa ne bigwa wansi olw’okukwatako kw’Omukama.

“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

"Enjura ey'oluvannyuma egenda okugwa ku bantu ba Katonda. Malayika ow'amaanyi agenda okukka okuva mu ggulu, era ensi yonna egenda okuyaka olw'ekitiibwa kye." Review and Herald, April 21, 1891.

The period of the sprinkling of the latter rain represents a period of time when the wheat and tares of Adventism’s last generation are being sifted and purged. That sifting and purging ends at the Sunday law, and the wise virgins who possess the oil when the crisis of the Sunday law arrives, are sealed and then the Holy Spirit is poured out without measure until Michael stands up and human probation closes.

Ebbanga ly’okunyunyizibwako kw’enkuba ey’enkomerero liraga ebbanga mwe eŋaano n’obwogi eby’omulembe ogusembayo mu Obwadiventisiti bisuunsulibwa era bitukuzibwa. Okusuunsulibwa n’okutukuzibwa okwo kumalira ku tteeka ly’Olw’ Sande, era abawala ab’amagezi abalina amafuta omutawaana ogw’etteeka ly’Olw’ Sande bwe gutuuka bateekebwako akabonero, oluvannyuma Omwoyo Omutukuvu ayiwibwa obutaliiko kipimo okutuusa Mikaeri lw’ayimirira era ekiseera ky’okusaasirwa ky’abantu ne kiggalwa.

During the formation of the image of the beast in the United States the latter rain will be sprinkling, and during the formation of the image of the beast in the world the latter rain will be poured out without measure.

Mu kiseera ky’okutondebwa kw’ekifaananyi ky’ekisolo mu United States, enkuba ey’oluvannyuma eneetonnya tonnya; era mu kiseera ky’okutondebwa kw’ekifaananyi ky’ekisolo mu nsi yonna, enkuba ey’oluvannyuma eneefukibwa awatali kipimo.

In 2001 the testing of the Laodicean Seventh-day Adventist church began, as typified by the Protestants of August 11, 1840, and by ancient Israel when Christ was baptized.

Mu mwaka gwa 2001, okugezebwa kw'ekkanisa ya Abadiventisiti ab'Olunaku Olw'omusanvu ey'e Lawodikiya kwatandika, mu ngeri efaanagana n'ebyaabatukako Abaprotestanti nga 11, omwezi gwa Agusito, mu mwaka gwa 1840, era n'Isirayiri ey'edda mu kiseera Kristo lwe yabatizibwa.

“The time of test is just upon us, for the loud cry of the third angel has already begun in the revelation of the righteousness of Christ, the sin-pardoning Redeemer. This is the beginning of the light of the angel whose glory shall fill the whole earth.” Selected Messages, book 1, 362.

Ekiseera eky'ekigezo kitutuuseko, kubanga eddoboozi ery'amaanyi erya omulayika ow'okusatu limaze okutandika dda mu kubikkulirwa kw'obutuukirivu bwa Kristo, Omununzi asonyiwa ebibi. Kino kye kutandika kw'ekitangaala ky'omulayika gwe ekitiibwa kye kinaajjuza ensi yonna. Obubaka Obulondeddwa, ekitabo 1, 362.

The final testing process for the former covenant people begins when the light of the angel of Revelation eighteen begins to present His message. His message is also represented in the first three verses of chapter eighteen of Revelation, and those three verses were, according to Sister White fulfilled when the great buildings of New York City came down.

Enteekateeka y’okugezesebwa ey’enkomerero eri abantu b’endagaano ey’edda etandika ng’omusana gw’omulayika ow’Essuula 18 ey’ekitabo kya Kubikkulirwa gutandika okutegeeza obubaka bwe. Obubaka buno bulagirwa era mu nnyiriri ssatu ezisooka ez’Essuula 18 ey’ekitabo kya Kubikkulirwa, era ennyiriri ezo ssatu, okusinziira ku Sister White, zatuukirizibwa bwe ebizimbe ebinene eby’ekibuga ky’e New York byagwa.

The testing process then began, as represented by John in chapter ten of Revelation. The test was whether you would take the little book that was in the angel’s hand, and then eat it. During this testing period, while the latter rain is being sprinkled it is falling only upon those who choose to take the little book and eat it.

Enteekateeka y’okugezesebwa ne yetandika, nga Yokaana bwe yalaga mu mutwe ogw’ekkumi ogw’Okubikkulirwa. Ekigezo kyali oba onootwala ekitabo ekitono ekyali mu mukono gw’omulayika, n’okirya. Mu kiseera kino eky’okugezesebwa, ng’enkuba ey’oluvanyuma etonnya, etonnya ku abo bokka abalondawo okutwala ekitabo ekitono ne bakirya.

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

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

Those who ate the message of 2001 were receiving a message appropriate for that period, but they were to be tested in order to manifest if they truly internalized the message into an experience prepared for the seal of God. In that period the latter rain is therefore represented as sprinkling, for the wheat and tares are still together. Therefore, Sister White says, “It may be falling on hearts all around us, but we shall not discern or receive it.” When the wise are separated from the foolish, the latter rain is then poured out without measure, as it was at Pentecost, which typifies the Sunday law.

Abo abaalya obubaka bwa 2001 baali bafuna obubaka obukwatagana n’ekiseera ekyo, naye baali bagenda okukemebwa okulaga oba ddala baali batadde obubaka obwo mu mitima gyabwe ne bubafuukira obumanyirivu obubategekera akabonero ka Katonda. Mu kiseera ekyo, enkuba ey’oluvannyuma ky’evanga erabikirwa ng’okufukiza, kubanga ngano n’ebisagazi bikyali wamu. Kale, Mukyala White agamba nti, “Kiyinza okuba nga kigwa ku mitima egyetooloola ffe, naye tetulikitegeera newaakubadde tukifune.” Abagezi bwe bawaulibwa okuva ku basirusiru, enkuba ey’oluvannyuma ne efukibwa mu bujjuvu nga teweereddwamu kipimo, nga bwe kyali ku Lunaku lwa Pentekooti, ekifaananyiriza etteeka lya Sande.

“Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.

"Era nate, eng ero zino ez'okufaananiriza ziyigiriza nti tewalibaawo kiseera ky'okugezesebwa oluvannyuma lw'okusala omusango. Omulimu gw'Enjiri bw'gunaaba guweddewo, amangu ddala waddirawo okwawulwa kw'abalungi n'ababi, era ekyasalibwa ku buli kibiina kyassibwawo emirembe gyonna." Christ's Object Lessons, 123.

The period of the sprinkling of the latter rain, followed by a period when the latter rain is poured out without measure, are also illustrated as two periods where judgment is accomplished upon God’s people. The first period of judgment upon God’s people began with the house of God on September 11, 2001, and at the Sunday law judgment is then accomplished for God’s other flock who are responding to or rejecting the loud cry of the third angel that begins at the Sunday law in the United States, and ends when Michael stands up, and human probation closes.

Ekiseera eky’okutonnya okutono kw’enkuba ey’oluvannyuma, nga kigobererwa ekiseera lwe enkuba ey’oluvannyuma eyiikibwa nga tekipimiddwa, nabyo byeraga ng’ebiseera bibiri mwe omusango gutuukirizibwa ku bantu ba Katonda. Ekiseera ekisooka eky’okusala omusango ku bantu ba Katonda kyatandika mu nnyumba ya Katonda ku Ssettemba 11, 2001; era ku tteeka lya Ssande omusango ne gumalirizibwa ku kisibo ekirala kya Katonda abaddaamu oba abagaana okuyita okunene kwa Malayika ow’okusatu, okutandika ku tteeka lya Ssande mu Amerika, ne kuggwa nga Mikaeri ayimiridde, nga n’ekiseera ky’okugezesa kw’abantu kiggalwaawo.

The two periods of the latter rain, which are also the two periods of the judgment which begins with the house of God, and then moves to God’s other flock, are also the two periods of the formation of the image of the beast.

Ebiseera bibiri by’enkuba ey’oluvannyuma, ebyo era bye biseera bibiri by’omusango ogutandika mu nnyumba ya Katonda, oluvannyuma ne gugenda eri ekisibo ekirala kya Katonda, era bye biseera bibiri eby’okutondebwa kw’ekifaananyi ky’ensolo.

Within the first of those two prophetic periods, when judgment is brought upon God’s church and also the United States, is the very same history where the Republican horn and the Protestant horn are both judged. Right where Laodicean Adventism is spewed out of the mouth of the Lord, the United States fills its probationary cup, and national ruin is brought upon the nation, and Satan then appears and begins his marvelous work. The one hundred and forty-four thousand are sealed and lifted up as an ensign at the Sunday law.

Mu kyaaso ekisooka ku bibanga eby’obunnabbi ebyo ebiri, omusango bwe guleetebwa ku Ekkanisa ya Katonda era ne ku United States, y’ebyafaayo bimu mwe Republican horn ne Protestant horn byombi bisuulirwako omusango. Eyo nyini mwe Laodicean Adventism esesemebwa okuva mu kamwa ka Mukama, United States ejjuzza ekikompe kyayo eky’ekiseera ky’okugezesebwa, era okuzikirira okw’eggwanga kuleetebwa ku ggwanga, awo Setaani n’alabika n’atandika omulimu gwe ogw’ekitalo. Aba 144,000 bateekebwako akabonero era bayimusibwa ng’akabonero ku tteeka lya Sande.

We are informed that it is impossible to give any idea of “the experience of the people of God who shall be alive upon the earth when celestial glory and a repetition of the persecutions of the past are blended.”

Tutegeezeddwa nti tekisoboka kutegeeza wadde akatono ku "obumanyirivu bw’abantu ba Katonda abaliba balamu ku nsi mu kiseera nga byombi, ekitiibwa eky’eggulu n’okuddamu okutulugunyizibwa okw’edda, bisakaniddwa wamu."

“Satan is a diligent Bible student. He knows that his time is short, and he seeks at every point to counterwork the work of the Lord upon this earth. It is impossible to give any idea of the experience of the people of God who shall be alive upon the earth when celestial glory and a repetition of the persecutions of the past are blended. They will walk in the light proceeding from the throne of God. By means of the angels there will be constant communication between heaven and earth. And Satan, surrounded by evil angels, and claiming to be God, will work miracles of all kinds, to deceive, if possible, the very elect. God’s people will not find their safety in working miracles, for Satan will counterfeit the miracles that will be wrought. God’s tried and tested people will find their power in the sign spoken of in Exodus 31:12–18. They are to take their stand on the living word: ‘It is written.’ This is the only foundation upon which they can stand securely. Those who have broken their covenant with God will in that day be without God and without hope.” Testimonies, volume 9, 16.

Sitaani musomi wa Baibuli anyiikivu. Amanyi nti obudde bwe butono, era afuba mu buli nsonga okuzingamya omulimu gwa Mukama ku nsi eno. Tekisoboka kuwandiika wadde okutegeeza bulungi engeri abantu ba Katonda abaliba balamu ku nsi gyaakubeeramu, nga ekitiibwa eky’omu ggulu n’okuddamu okubonaabonebwa okw’edda bigattiddwa wamu. Bajja kutambulira mu musana oguva ku ntebe ey’obwakabaka ya Katonda. Okuyita mu bamalayika walibaawo okwogeraganako okutalekerawo wakati w’eggulu n’ensi. Ate Sitaani, ng’ayetooloddwa abamalayika ababi, era ng’yeegamba nti ye Katonda, anaakola eby’amagero ebika byonna okulimba, singa kisoboka, n’abalonde ddala. Abantu ba Katonda tebajja kusanga obukuumi bwabwe mu kukola eby’amagero, kubanga Sitaani ajja kukoppa eby’amagero ebinaakolebwa. Abantu ba Katonda abakebeddwa era abagezeseebwa bajja kusanga amaanyi gaabwe mu kabonero akaogerwako mu Kuva 31:12-18. Balina okuyimirira ku Kigambo ekiramu: ‘Kyawandiikibwa.’ Guno gwokka gwe musingi gwe bayinza okuyimirirako nga batakankana. Abo abamenye endagaano yaabwe ne Katonda mu lunaku olwo bajja kuba batali na Katonda era nga tebalina ssuubi. Obujulizi, omutabo 9, 16.

The repetition of the persecutions of the past begins at the Sunday law in the United States, for Satan begins his marvelous work at that time, and the wise virgins who have already been “tried and tested,” will then “walk in the light proceeding from the throne of God.” This will be accomplished through the work of angels, for “by means of the angels there will be constant communication between heaven and earth.”

Okuddamu kw’okubonyaabonyezebwa okw’edda kutandikira ku tteeka erya Ssande mu United States, kubanga Setaani atandika omulimu gwe ogw’ekitalo mu kiseera ekyo, era abawala ab’amagezi aba “bagezeddwa era bakkalibwamu” dda, olwo “balitambulira mu musana oguva ku nnamulondo ya Katonda.” Kino kijja kutuukirizibwa okuyita mu mulimu gw’abamalayika, kubanga “okuyita mu bamalayika wajja kubeerawo okuyisiganya obubaka obutayimirira wakati w’eggulu n’ensi.”

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

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

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

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

The wise are those who are sealed in Revelation chapter seven and Ezekiel chapter nine, and who are contrasted with the foolish who dishonor the Lord, by refusing “the communications he sends.” The foolish are those “who have broken their covenant with God who will in that day be without God and without hope.” Those two classes were tested and brought to a point where they manifested their character based upon whether they accepted or rejected the message of the hour. The message of the hour since September 11, 2001 has been the message of the latter rain.

Abagezi be abo abateekebwako akabonero mu Kubikkulirwa essuula ey’omusanvu ne mu Ezeekyeri essuula ey’omuenda. Bawukana n’abasirusiru abatyoboola Mukama nga bagaana "obubaka by’atuma." Abasirusiru be abo "abamenye endagaano yaabwe ne Katonda, era ku lunaku olwo balibeera batali na Katonda era nga tebalina ssuubi." Emitundu gy’abantu egyo ebiri gyagezebwa era ne gitwalibwa okutuuka mu kifo we gyalabisa ekikula kyagyo, ngesinziira ku bwe baakkiriza oba baagaana obubaka bw’essaawa. Obubaka bw’essaawa okuva nga 11 Ssettemba 2001 bubadde obubaka bw’enkuba ey’oluvannyuma.

The message of the latter rain is recognized by the methodology of line upon line as set forth in Isaiah chapter twenty-eight. The methodology of line upon line is God’s appointed method of biblical study, and therefore to reject that methodology is not only to reject the message represented through the application of line upon line, from here a little and there a little, it is also to reject the Giver of the methodology.

Obubaka bw’enkuba ey’enkomerero butegeerekeka okuyitira mu nkola ya olunyiriri ku lunyiriri, nga bwe yateekebwawo mu Isaaya essuula amakumi abiri mu munaana. Enkola ya olunyiriri ku lunyiriri ye nkola Katonda gye yateekawo ey’okuyigira Ebyawandiikibwa, era n’olwekyo okugaana eyo nkola si kwokka okugaana obubaka obulambululwa mu kukozesebwa kwa olunyiriri ku lunyiriri, wano katono ne wali katono, naye kuba n’okugaana Omuwaayo w’eyo nkola.

Because of the inspired parameters revealed in the testing process that leads to the sealing of the one hundred and forty-four thousand, it is apparent that the only way a child of God can navigate through the history where “celestial glory and a repetition of the persecutions of the past are blended,” is to be in an experience where the light from the throne of God can be recognized. It must be recognized, or it is useless, and we are lost.

Olw’emisingi egy’omwoyo egyabikkulirwa mu nkola ey’okugezesebwa ey’itwala mu kuteekebwako akabonero kw’emitwalo kkumi n’ena n’enkumi nnya, kyeyoleka nti ekkubo erimu yokka omwana wa Katonda mw’asobolera okutambulira mu byafaayo mwe “ekitiibwa eky’eggulu n’okuddamu kw’okubonyaabonyezebwa okw’edda bigatiddwa wamu,” kwe kubeera mu mbeera mwe omusana oguva ku ntebe y’obwakabaka ya Katonda guyinza okutegeerwa. Guteekwa okutegeerwa; singa tekutegeerwa, tekiba na mugaso, era tuzikirira.

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

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

In the period that began when the angel of Revelation eighteen fills the whole earth with His glory, beginning on September 11, 2001, the latter rain has only come “upon” those “who” have “recognized and appropriated the dew and showers of grace that” is “falling upon us.” The “great mistake” identified earlier by Sister White, was when the foolish virgins thought they could wait until the latter rain was poured out without measure, for then they thought they could catch up. Not so, only those who are growing in their understanding of God’s prophetic word receive more light.

Mu kiseera ekyatandika lwe Malayika w’Okubikkulirwa omutwe ogw’ekkumi n’omunaana yatandika okujjuza ensi yonna ekitiibwa kye, nga kyatandikira ku Ssettemba 11, 2001, enkuba ey’enkomerero ejjidde 'ku' abo bokka 'aba' 'baategeeredde era ne beegabiriza omuseeseba n’ebitonnya by’ekisa ebyo' 'ebiri okugwa ku ffe.' ‘Ensobi ennene’ Sister White gye yalambuula emabega, yali nti abawala abatali bamagezi baalowooza nti basobola okulindirira okutuusa enkuba ey’enkomerero lwe eneeyiwiddwa awatali kipimo; kubanga olwo baalowooza nti basobola okutuuka ku banne. Si bwe kityo; wabula abo bokka abakyeyongera okukula mu kumanya kwabwe ku Kigambo kya Katonda eky’obunnabbi be bafuna omusana omusinga.

As we conclude this article, the point I wish to identify is in connection with the purpose of the testing time we are now in. If we are to “walk in the light proceeding from the throne of God” in the time when the persecutions of the past are repeated, we will need to master the prophetic word in advance of the crisis.

Nga tuggala ekiwandiiko kino, ensonga gye njagala okulambulula erina enkolagana n’ekigendererwa ky’ekiseera eky’okugezebwa mwe tuli kaakano. Bwe tunaabanga tugenda “okutambula mu musana oguva ku ntebe ya Katonda” mu kiseera nga obutulugunyizibwa bw’edda buddamu okubaawo, tusaanidde okumanya obulungi ekigambo ky’obunnabbi nga embeera y’ekizibu ekkulu tennaba kutuuka.

In chapter one, Daniel and the three worthies had already perfected their education before they went in to be tested by Nebuchadnezzar. For forty days Christ opened the prophetic word to the understanding of the disciples in advance of the ten days where the disciples perfected their unity. Then came Pentecost, which typifies the Sunday law.

Mu essuula esooka, Danyeri n’abasatu ab’ekitiibwa baali bamaze okutuukiriza eby’ensoma byabwe nga tebannayingira okukeberwa mu maaso ga Nebukadduneeza. Mu nnaku amakumi ana Kristo yaggulawo ekigambo ky’obunnabbi eri okutegeera kw’abayigirizwa, ng’abategekera ennaku kkumi ezajja oluvannyuma mwe abayigirizwa baatuukiriza obumu bwabwe. Oluvannyuma ne wajja Pentekooti, ekifaananyiriza etteeka lya Ssande.

In Daniel chapter three, Shadrach, Meshach and Abednego informed Nebuchadnezzar they needed no extra time, for they were already settled as to what they were to do in the Sunday law testing time. Their faithfulness was magnified when they walked in the furnace with Christ, and the message they had already settled into before the test was carried to all the then-known world by all the visiting dignitaries that witnessed the miracle in the furnace.

Mu Danyeri essuula essatu, Sadraki, Mesaki ne Abedinego baategeeza Nebukadduneeza nti tebaali beetaaga kiseera kirala kwongerako, kubanga baali bamaze dda okusalawo kye banaakola mu kiseera eky’okugezesebwa kw’etteeka lya Sande. Obeesigwa bwabwe bwakuzibwa bwe baatambulira mu kyoto eky’omuliro ne Kristo, era obubaka bwe baali bamaze dda okunyweraamu nga tekunnabaawo kugezesebwa bwatwalibwa eri ensi yonna eyali emanyiddwa mu kiseera ekyo olw’abakungu bonna abaabadde bakyalira eyo abaalaba eky’amagero ekyali mu kyoto eky’omuliro.

We will continue these thoughts in the next article.

Tujja okwongera ku birowoozo bino mu kiwandiiko ekiddako.