The prophetic line which illustrates the testing represented by the formation of the image of the beast in the United States runs parallel with the three waymarks that represent the line of the Constitution. They run parallel to each other and they contribute specific information that addresses the other line. How is it that those who pass the image of the beast test will then be prepared to walk in the light that proceeds from the throne-room of God, during the time of persecution that begins at the Sunday law in the United States? What is it about the test of the formation of the image of the beast that seals the wise virgins into an experience which allows them to navigate through the period of persecution that begins at the Sunday law, when national apostasy is followed by national ruin, and Satan begins his marvelous works?
Olunyiriri olw’obunnabbi olulaga ekigezo ekikiikirirwa mu kutondedwa kw’ekifaananyi ky’ensolo mu Amerika lutambulira mu njuyi emu n’obubonero busatu obukiikirira olunyiriri lwa Ssemateeka w’eggwanga. Bitambulira mu njuyi emu ne bikwataganira ddala, era biwa amawulire ag’enjawulo agakwata ku lulala olunyiriri. Kikolebwa kitya nti abo abaliyisa ekigezo ky’ekifaananyi ky’ensolo baliba bateeseteese okutambula mu musana oguva mu kisenge ky’entebe ya Katonda, mu biro by’okunyigirizibwa ebinatandika ku tteeka ery’Olwomusanvu mu Amerika? Kiki ekiri mu kigezo ky’okutondedwa kw’ekifaananyi ky’ensolo ekikakasa abawala ab’amagezi mu bumanyirivu obubakkiriza okuyita bulungi mu kiseera ky’okunyigirizibwa ekinatandika ku tteeka ery’Olwomusanvu, ng’okuwuguka okw’eggwanga kugobererwa okuzikirira okw’eggwanga, era Setaani n’atandika emirimu gye egy’ewuunyisa?
“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.” Testimonies, volume 9, 16.
Tekisoboka okuwa ndowooza yonna ku bumanyirivu bw’abantu ba Katonda abaliba bakyali balamu ku nsi, mu kiseera nga ekitiibwa eky’eggulu n’okuddibwamu kw’okubonyaabonyezebwa okw’edda bigattiddwa wamu. Banaatambula mu musana oguva ku ntebe y’obwakabaka ya Katonda. Okuyita mu bamalayika, wajja kubaawo okwogeragana obutayimirira wakati w’eggulu n’ensi. Era Sitaani, ng’ayetooloddwa abamalayika ababi, era ng’yeegamba nti ye Katonda, agenda okukola ebyamagero eby’enjawulo eby’engeri zonna, okulimba, singa kisoboka, n’abalonde naddala. Obujulizi, Voliyumu 9, 16.
Sister White comments on the message Christ presented in the synagogue in Capernaum recorded in John chapter six. Her comments are in The Desire of Ages, in the chapter titled The Crisis in Galilee. There she emphasizes that Christ made no effort to prevent the rebellion that occured in John six, though He knew full well He would lose more disciples then than at any other time in His ministry among men.
Sister White ayogera ku bubaka Kristo bwe yategeeza mu kkuŋŋaaniro e Kaperinawumu, nga bwe bwawandiikibwa mu Yokaana essuula mukaaga. Ebyo by’ayogera ku nsonga eyo biri mu kitabo The Desire of Ages, mu mutwe oguyitibwa The Crisis in Galilee. Eyo agumiriza nti Kristo teyakola kyonna kuziyiza obujeemere obwabaawo mu Yokaana essuula mukaaga, newankubadde amanyi bulungi nti mu kiseera ekyo yandifiiriddwa abayigirizwa bangi okusinga ku kiseera kyonna ekirala mu buweereza bwe wakati mu bantu.
“When Jesus presented the testing truth that caused so many of His disciples to turn back, He knew what would be the result of His words; but He had a purpose of mercy to fulfill. He foresaw that in the hour of temptation every one of His beloved disciples would be severely tested. His agony in Gethsemane, His betrayal and crucifixion, would be to them a most trying ordeal. Had no previous test been given, many who were actuated by merely selfish motives would have been connected with them. When their Lord was condemned in the judgment hall; when the multitude who had hailed Him as their king hissed at Him and reviled Him; when the jeering crowd cried, ‘Crucify Him!’—when their worldly ambitions were disappointed, these self-seeking ones would, by renouncing their allegiance to Jesus, have brought upon the disciples a bitter, heart-burdening sorrow, in addition to their grief and disappointment in the ruin of their fondest hopes. In that hour of darkness, the example of those who turned from Him might have carried others with them. But Jesus brought about this crisis while by His personal presence He could still strengthen the faith of His true followers.
Bwe Yesu yalaga amazima agagezesa ne gavaako bangi mu bayigirizwa be okudda emabega, yamanya ekiva mu bigambo bye; naye yali alina ekigendererwa eky’okusaasira ky’ali ayagala okutuukiriza. Yalaba mu maaso nti mu ssaawa y’okukemebwa buli omu ku bayigirizwa be abaayagalibwa agenda kugezebwa nnyo. Okulumwa kwe e Geseemani, okumulyamu olukwe n’okubambibwa ku musaalaba, byandibadde kubo ekizibu ennyo eky’okugezesebwa. Singa tewaabanga kugezesebwa kusooka, bangi abaalina ebigendererwa bya bwennyini byokka bandibadde bagattiddwa nabo. Bwe baasalira Mukama waabwe omusango mu nnyumba y’okusalirangamu emisango; bwe kibiina ekinene ekyali kyamulangiranga nga Kabaka waabwe ne kimunyooma ne kimuvuma; bwe kibiina ekyawemula ne kiyogerera waggulu nti, ‘Mubambe ku musaalaba!’—bwe byonna bye baali basuubira eby’ensi ne bitatuukirira—bano abeenoonyeza byabwe bokka, nga basuula obwesigwa bwabwe eri Yesu, bandireetedde abayigirizwa ennaku enzibu ennyo ezitikka omutima, waggulu w’ennaku zaabwe n’obulemese obwava mu kuzikirira kw’essuubi lyabwe eryasinga okwagazibwa. Mu ssaawa eyo ey’ekizikiza, okulabirako kw’abo abaamuvuddeko kandikutte n’abalala ne babagoberera. Naye Yesu yaleeta obuzibu buno obw’ekiseera nga akyabeera nabo ye kennyini, alyoke anywezese okukkiriza kw’abo abamugoberera mu mazima.
“Compassionate Redeemer, who in the full knowledge of the doom that awaited Him, tenderly smoothed the way for the disciples, prepared them for their crowning trial, and strengthened them for the final test!” The Desire of Ages, 394.
Mununuzi ow’okusaasira, eyali ng’amanyi ddala obulabe obw’ali bumulindirira, mu kisa yatereeza ekkubo eri abayigirizwa, n’abategekera ekikemo ekisinga obukulu, era n’abanyweza ku kigezo eky’enkomerero! The Desire of Ages, 394.
The Sunday law is the final test where character is manifested. Before the final test Christ, who never changes, allows a test by which His people’s eternal destiny will be decided. It is a test they must pass before they are sealed, and before their probation closes at the Sunday law. It is a prophetic test that prepares the wise virgins “for their crowning trial, and strengthens them for the final test!” Their “crowning trial” is their crowning test, for the wise virgins are those who are “purified, made white and tried.” The final test is their crowning trial, and in that testing time, the wise virgins “will walk in light proceeding from the throne of God”. What is it within the testing process represented as “the formation of the image of the beast” that prepares the wise virgins for the crowning trial and allows them to walk in the light proceeding from the throne of God. What is the light that proceeds from the throne of God?
Etteeka lya Ssande lye kugezesa okw’enkomerero we enkula y’obuntu erabisibwa. Nga tannaba kutuuka ku kugezesa okw’enkomerero, Kristo atakyuka, akkiriza okugezesa, era mu kwo kwe kunaasalibwamu ensalawo ey’okuba abantu be abawonyezebwa oba abazikirizibwa emirembe gyonna. Kuno kwe kugezesa kwe balina okuyitaako nga tennaba bateekebwako akabonero, era nga tennaba kuggalibwa ekiseera ky’ekisa kyabwe ku tteeka lya Ssande. Kuno kwe kugezesa okw’obunnabbi okutegeka abawala ab’amagezi “olw’okugezesa kwabwe okw’engule, era okubanyweza olw’okugezesa okw’enkomerero!” “Okugezesa kwabwe okw’engule” kwe kugezesa kwabwe okw’engule, kubanga abawala ab’amagezi be bano “abatukuziwa, balongoosebwa era bagezebwa.” Okugezesa okw’enkomerero kwe kugezesa kwabwe okw’engule, era mu kiseera ekyo eky’okugezesa, abawala ab’amagezi “banaatambulira mu musana oguva ku ntebe ey’obwakabaka eya Katonda.” Kiki ekiri mu nkola y’okugezesa ekiyimirizibwa ng’ “okutondebwa kw’ekifaananyi ky’ekisolo” ekitegeka abawala ab’amagezi olw’okugezesa okw’engule era ne kibakkiriza okutambula mu musana oguva ku ntebe ey’obwakabaka eya Katonda? Omusana oguva ku ntebe ey’obwakabaka eya Katonda gwe ki?
And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.
Era bwe yaggulawo ekisiba eky’omusanvu, ne wabaawo ssirisa mu ggulu okumala ekitundu ky’essaawa. Ne ndaba bamalayika musanvu abayimiridde mu maaso ga Katonda; ne baabwa amakondeere musanvu. Ne wajja omulayika omulala n’ayimirira aw’ekyoto, ng’alina ekibya eky’eviviira ekya zaabu; ne bamuwa eviviira bingi, abiwoterezze wamu n’okusaba kw’abatukuvu bonna ku kyoto ekya zaabu ekiri mu maaso g’entebe ey’obwakabaka. Omukka gw’eviviira, ogwava wamu n’okusaba kw’abatukuvu, ne gulinnyirira mu maaso ga Katonda nga guva mu mukono gw’omulayika. Awo omulayika n’addira ekibya eky’eviviira, n’akiijjuza omuliro ogw’ekyoto, n’akisuula ku nsi; ne wabaawo amaloboozi, n’okutontoma kw’eggulu, n’amasannyalaze, n’ekikankano ky’ettaka. Okubikkulirwa 8:1-5.
In the last days, in the period where the parable of the ten virgins is being fulfilled and the one hundred and forty-four thousand are being sealed, the seventh seal is unsealed and it identifies fire being cast to the earth in answer to the prayers of the saints. The fire that is cast down in the final and perfect fulfillment of the parable of the ten virgins is the message of the midnight cry, as typified by the outpouring of the Holy Spirit at the Exeter camp meeting, and the outpouring of the Holy Spirit at Pentecost, which was there represented as fire. Notice Sister White’s commentary on the message of the midnight cry.
Mu nnaku ez’enkomerero, mu kiseera olugero lw’abawala ab’ekkumi bwe lutuukirizibwa era 144,000 bwe bateekebwako akabonero, ekisiba eky’omusanvu kisumululibwa, era kiraga omuliro ogusuulibwa ku nsi ng’edamu okusaba kw’abatukuvu. Omuliro ogusuulibwa mu kutuukirizibwa okw’enkomerero era okutuukirivu kw’olugero lw’abawala ab’ekkumi, gwe bubaka bw’okukaaba okw’essaawa ey’oku ttumbi, nga bwe kyafaananyizibwa mu okuyiwa kwa Mwoyo Mutukuvu ku lukiiko olw’olusiisira e Exeter, era n’okuyiwa kwa Mwoyo Mutukuvu ku Pentekooti, kwe kwalagibwa ng’omuliro. Mutunuulire eby’okunnyonnyola bya Sister White ku bubaka bw’okukaaba okw’essaawa ey’oku ttumbi.
“Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.
"Abo abaagaana obubaka obwasooka tebasobola kufunamu mugaso ku bubaka obwokubiri; era tebaafunamu mugaso na mu kuwuuma okw’akati w’ekiro, okwabadde kubateekateeka okuyingira ne Yesu mu kukkiriza mu kifo ekitukuvu ennyo eky’omu weema entukuvu ey’omu ggulu. Era olw’okugaana obubaka ebibiri ebyasooka, baazisiza nnyo okutegeera kwabwe okutuusa ne batalaba musana gwonna mu bubaka bw’omulayika ow’okusatu, obulaga ekkubo eriyingira mu kifo ekitukuvu ennyo. Nnalaba nti nga bwe Abayudaaya baasalaba Yesu, bwe batyo n’amakkanisa ag’ayitibwa ga Kristo mu linnya lyokka gaasalabya obubaka buno, n’olwekyo tebalina bumanyi bw’ekkubo eriyingira mu kifo ekitukuvu ennyo, era tebasobola kufunamu mugaso mu kusabirirako kwa Yesu eyo. Ng’Abayudaaya abaawaayo ssaddaaka zaabwe ezitaliiko mugaso, nabo bawaayo okusaba kwabwe okutaliiko mugaso eri ekisenge Yesu ky’avaamu; ate Setaani, ng’asiimye obulimba buno, yeefuula wa ddini, n’akulembera emmeeme z’abo abyeeyita Bakristaayo gy’ali, ng’akola n’amaanyi ge, n’obubonero bwe n’eby’amagero ebikyamu, okubasiba mu mutego gwe." Early Writings, 259-261.
In the Millerite history the test of the message of the midnight cry “was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary.” The message of the midnight cry that is now being developed is also represented as the testing of the formation of the image of the beast. They are both the test that leads to the close of probation where character is manifested. When the Millerites entered into the Most Holy Place by faith, their faith was once again tested. The faith of the one hundred and forty-four thousand will be tested at the Sunday law, but they are promised that they will be safe, for they will walk “in the light proceeding from” the seventh seal, which was opened when the message of the midnight cry began to be unsealed in July of 2023.
Mu byafaayo by’Abamillerite, ekigezo eky’obubaka bw’eddoboozi erya mu ttumbi ly’ekiro ‘kyali kya kubateekateeka bayingire wamu ne Yesu mu kukkiriza mu Ekifo Ekitukuvu Ennyo eky’Eweema Entukuvu ey’omu ggulu.’ Obubaka bw’eddoboozi erya mu ttumbi ly’ekiro obuli mu nkula kaakano, nabwo bulagiddwa ng’ekigezo eky’okutondebwa kw’ekifaananyi ky’ensolo. Byombi bigezo ebitwala okuggwawo kw’ekiseera ky’ekisa, we obuntu obw’omunda bulabisibwa. Abamillerite bwe baayingira mu Ekifo Ekitukuvu Ennyo mu kukkiriza, okukkiriza kwabwe ne kugezesebwa nate. Okukkiriza kw’abo 144,000 kujja kugezesebwa ku tteeka lya Ssande, naye baasuubiziddwa nti banaaba mu mirembe, kubanga banaatambulira ‘mu mwangaza oguvudde mu’ ekisiba eky’omusanvu, ekyaggulibwa nga obubaka bw’eddoboozi erya mu ttumbi ly’ekiro bwatandika okuggululibwa mu Julaayi 2023.
The message that was unsealed at that time is established through the methodology of line upon line, which is the methodology of the latter rain. The latter rain began to sprinkle in 2001, and the final testing of Adventism began. In July of 2023 the final period in the testing process that concludes at the Sunday law began when the message of the midnight cry, which is also the latter rain, which is also the increase of knowledge that is produced when the seventh seal is removed, and is also the unsealing of the seven thunders as well as the Revelation of Jesus Christ. All the lines that represent an unsealing of prophetic light are identified as being unsealed in the hidden history of verse forty of Daniel chapter eleven.
Obubaka obwaggulwawo mu kiseera ekyo busimbiddwa ku nkola y’olunyiriri ku lunyiriri, nga ye nkola y’enkuba ey’oluvannyuma. Enkuba ey’oluvannyuma yatandika okutonnya mu 2001, era okugezesa okusembayo kw’Abadiventisti ne kutandika. Mu Jjulayi 2023, ekiseera eky’enkomerero mu nkola y’okugezesa ekiggwa ku tteeka lya Ssande kyatandika bwe bwafulumizibwa obubaka bw’okukaaba kw’awakati w’ekiro, obwo obumu n’enkuba ey’oluvannyuma, era obwo bumu n’okweyongera kw’amagezi okuleetebwa bwe kiggyibwako ekisiba eky’omusanvu, ate era obwo bumu n’okubikkulibwa kw’okukuba kw’enkuba omusanvu wamu n’Okubikkulirwa kwa Yesu Kristo. Ennyiriri zonna eziraga okuggulwawo kw’ekitangaala ky’obunnabbi zitegeerwa ng’izigguliddwa mu byafaayo ebyakwekebwa eby’ekitundu 40 mu essuula 11 mu kitabo kya Danyeri.
In that hidden history the line of the Constitution’s three primary waymarks is represented. It is the line when church and state come together to form the image of the beast. It contains a prophetic line that addresses the presidents of the United States which illustrate the dynamics of the political struggles that occur in the history of the Republican horn of the earth-beast. That line includes the parallel histories of both major political parties of the United States. That line is closely related to the horn of apostate Protestantism from its beginning in 1844, until it usurps the control of the civil government at the Sunday law.
Mu ebyafaayo ebyekweka, luyimirizibwa olunyiriri lw’obubonero obusatu obw’enkizo mu Ssemateeka. Lye lunyiriri lwe Ekkanisa ne Gavumenti bwe bagatta amaanyi okuzimba ekifaananyi ky’ensolo. Lirimu olunyiriri olw’obunnabbi olwogera ku bapulezidenti ba Amerika, olulaga enkyukakyuka mu kulwanyagana kw’ebyobufuzi okubeerawo mu byafaayo by’eryembe erya Republican ery’ekisolo eky’ensi. Olulunyiriri olwo luyingizaamu ebyafaayo ebiringanagana eby’ebibiina by’ebyobufuzi ebikulu byombi bya Amerika. Era olunnyiriri olwo luyungiddwa ennyo n’eryembe ly’ObuProtesitanti obwava ku mazima okuva ku ntandikwa yaalyo mu 1844 okutuusa lwe litwala obukulembeze bwa gavumenti ey’obwannansi ku tteeka lya Sande.
The prophetic role of apostate Protestantism includes the witness of the Hasmonaean Dynasty as a symbol of apostate Protestantism. In the backdrop of the line of the horn of apostate Protestantism you also have the line of the Laodicean Seventh-day Adventist church. From the line of Laodicean Adventism you have the line of the one hundred and forty-four thousand. That hidden history also has the line of Islam of the third woe. Russia has a line, the United Nations has a line and of course, the papal power has a line.
Omulimu gw’obunnabbi ogw’obuProtestanti obujeemu gulimu obujulizi bw’Olulyo lwa Hasimoneeya ng’akabonero k’obuProtestanti obujeemu. Ku mabega g’olunyiriri lw’empembe y’obuProtestanti obujeemu, walimu era n’olunyiriri lwa Ekkanisa y’Abadiventisti Ab’olunaku olw’omusanvu ey’e Laodikeya. Okuva ku lwo olunyiriri lwa Abadiventisti ab’e Laodikeya muvaamu olunyiriri lw’emitwalo kkumi n’ena n’enkumi nnya. Ebyafaayo ebyo ebyakwekebwa birimu era n’olunyiriri lw’Obusiraamu olw’ekabi eky’okusatu. Rasha erina olunyiriri, Amawanga Amagatte galina olunyiriri, era naddala obuyinza bwa Papa nabwo bulina olunyiriri.
If a student of prophecy applies himself as a Berean living in the last days, he will feed upon the lines that are identified in the hidden history of verse forty. The student of prophecy will take the book out of the angel’s hand and eat it. Then when the final test of the Sunday law arrives, he will not only have come to understand the message of the midnight cry that was unsealed, but he will fully understand how the image of the beast was formed in the United States.
Bwe yeefuba nga Omuberea abeera mu nnaku ez’enkomerero, alirya ku ennyiriri ezirambuliddwa mu byafaayo ebikwekeddwa eby’olunyiriri amakumi ana. Omuyizi w’eby’obunnabbi aliggya ekitabo mu mukono gw’omulayika era akirye. Ate essaawa y’okukebera ey’enkomerero ey’etteeka lya Sande bw’eneetuuka, si kyokka ng’amaze okutegeera obubaka bw’okukaaba okw’essaawa ya ttumbi obwaggibwako ekisiba, naye alitegeera ddala engeri ekifaananyi ky’ensolo gye kyatondebwa mu United States ey’Amerika.
The light of the seventh seal proceeds from the throne and in the context of the parable of the ten virgins it is the message of the midnight cry. The message of the midnight cry is what prepares the wise virgins for the period when the persecutions of the past are repeated.
Ekitangaala ky’essiba ery’omusanvu kiva ku ntebe ey’obwakabaka, era mu ngeri y’olugero lw’abawala ekkumi, ekitangaala kino kye bubaka bw’okukaaba kw’ettumbi ly’ekiro. Obubaka bw’okukaaba kw’ettumbi ly’ekiro bwe buteekateeka abawala ab’amagezi olw’ekiseera lwe okutulugunyizibwa okw’edda kuddamu okubaawo.
“In reviewing our past history, having traveled over every step of advance to our present standing, I can say, Praise God! As I see what God has wrought, I am filled with astonishment, and with confidence in Christ as leader. We have nothing to fear for the future except as we shall forget the way the Lord has led us, and His teaching in our past history.” Testimonies to Ministers, 31.
Mu kutunula emabega ku byafaayo byaffe ebyayita, nga tuyiseemu buli kimu mu kusonga mu maaso okutuuka ku mbeera gyetulimu kati, nnyinza okugamba nti, “Tukutendereza Katonda!” Bwe ndaba ebyo Katonda by’akoze, nzijjuzibwa ekyewuunyo, era n’obwesige mu Kristo ng’omukulembeze. Tetulina kye titya ku biseera eby’omu maaso wabula singa twerabira engeri Mukama gy’atukulembezeemu, n’okuyigiriza kwe mu byafaayo byaffe eby’edda. Obujulizi eri Abasumba, 31.
The Lord is leading His people in the testing process that began in July 2023. His leading included opening up the prophetic word in relation to the hidden history of verse forty. That history identifies how the image of the beast is formed in the United States, and of course much more than simply that element of end-time events. When we find ourselves in the crowning trial at the Sunday law, when the persecutions of the past are beginning to repeat, we “have nothing to fear for the future except as we shall forget the way the Lord has led us, and His teaching in our past history.”
Omukama akulembera abantu be mu nteekateeka y’okugezesebwa eyatandika mu Julaayi 2023. Okukulembera kuno kwabaddeko n’okubikkula ekigambo ky’obunnabbi ekikwata ku byafaayo ebyakwekebwa eby’ekitundu ekya amakumi ana. Ebyafaayo ebyo biraga engeri ekifaananyi ky’ensolo gye kiteekebwawo mu United States, era, nga ddala, n’ebirala bingi okusinga ekintu ekyo kyokka mu bintu ebigenda okubeerawo mu nnaku ez’enkomerero. Bwe twesanga mu kigezo ekisukkulumye ku tteeka ly’Olw’ Sande, ng’okubonyaabonyezebwa okw’edda kutandise okuddamu, “tetulina kitya kya eby’omu maaso wabula singa twerabira engeri Mukama gye yatukulembera, n’okuyigiriza kwe mu byafaayo byaffe eby’edda.”
At the Sunday law the “past history” will be repeated in the period of the formation of the image of the beast in the United States. The Lion of the tribe of Judah has unsealed the final message and led His people to the hidden history of verse forty. There He taught His people to not simply understand His prophetic word, but also the privilege and responsibility to attain an experience qualified to be among those of His people who were to be His representatives in the final crisis.
Mu kiseera ky’etteeka lya Sande, “ebyafaayo eby’edda” bijja kuddamu mu kiseera eky’okutondwa kw’ekifaananyi ky’ensolo mu United States eza Amerika. Empologoma ey’omu kika kya Yuda agguliddewo obubaka obw’enkomerero era atuusezza abantu be ku byafaayo ebyakwekebwa eby’olunyiriri amakumi ana. Eyo yabayigiriza obutalekera ku kumanya kwokka ekigambo kye eky’obunnabbi, naye era n’omukisa n’obuvunaanyizibwa okufuna obumanyirivu obubasaaniriza okubeera mu abo ku bantu be abaali baakubeera abamukiikirira mu kizibu eky’enkomerero.
One of the prophetic characteristics of those people is that they know how to walk by the light proceeding from the throne. That light is the light of the hidden history of verse forty, which describes in minute detail the religious, political, social and economic dynamics involved in erecting the image of the beast in the United States. The light which is recognized concerning this sacred history is produced through the application of line upon line, from here a little and there a little, and it is the light that describes the history when the persecutions of the past are once again initiated.
Omu ku biranga eby’obunnabbi eby’abantu abo kye kuba nti bamanyi okutambulira mu musana oguva ku ntebe ey’obwakabaka. Omusana ogwo gwe musana gw’ebyafaayo eby’ekyama eby’olunyiriri amakumi ana, ogunnyonnyola mu bujjuvu enkyukakyuka z’eddiini, ez’ebyobufuzi, ez’eby’obulamu bw’abantu n’ez’eby’enfuna ezirimu mu kuwimusa ekifaananyi ky’ensolo mu United States. Omusana ogumanyiddwa ku ebyafaayo ebitukuvu bino gukizuulibwa okuyitira mu kukozesebwa kw’enkola ey’olunyiriri ku linyiriri, wano katono ne wali katono; era guno gwe musana ogunnyonnyola ebyafaayo nga okutulugunyizibwa okw’edda kuddamu okutandikibwawo.
Those who understand the increase of knowledge are the wise, and the increase of knowledge is upon the formation of the image of the beast, and the wise will understand the history of the formation of the image of the beast in the world in advance of the arrival of that history. Jesus, as Alpha and Omega, always illustrates the end of a thing with the beginning of a thing.
Abo abategeera okukulaakulana kw'obumanyi be bagezi, era okukulaakulana kw'obumanyi kuli ku kutondebwa kw'ekifaananyi ky'ensolo, era abagezi bajja kutegeera ebyafaayo by'okutondebwa kw'ekifaananyi ky'ensolo mu nsi nga bakyali mu maaso g'okutuuka kw'ebyafaayo ebyo. Yesu, nga Alufa ne Omega, bulijjo alaga enkomerero y'ekintu ng'akozesa okutandika kwakyo.
It is worth noting that the passage where Sister White identifies that God’s people will walk in light proceeding from the throne is the conclusion of the first chapter in Testimonies, volume nine. The chapter begins on page eleven, so the chapter begins at nine-eleven and it ends describing the Sunday law. It describes the period where the image of the beast is formed and the one hundred and forty-four thousand are manifested, but only if you have the faith to see that chapter in such a fashion.
Kisaanidde okukimanya nti ekitundu mwe Sister White alaga nti abantu ba Katonda bajja kutambulira mu musana oguva ku ntebe ey’obwakabaka kiri mu nkomerero y’omutwe ogusooka mu Testimonies, voliyumu ey’omwenda. Omutwe gutandika ku lupapula kkumi n’emu, kale gutandika ku 9-11 era guwedera nga guwa ennyonnyola ku tteeka lya Sande. Gweyogera ku kiseera mwe kifaananyi ky’ensolo kikolebwa era abantu emitwalo kkumi n’ena n’enkumi nnya balabisibwa, naye kyokka singa olina okukkiriza okulaba omutwe ogwo mu ngeri eyo.
Being the first section of volume nine, it opens with that identification, and employs the title, For the Coming of the King. It is clearly referencing not only the Second Coming of Christ, but also the parable of the ten virgins, for the section title then quotes Paul.
Nga kitundu ekisooka mu kitabo eky’omwenda, kiggulawo ne kikakasa ekyo, era kiteekako omutwe ogugamba nti, “Ku Kujja kwa Kabaka.” Ky’eraga matuufu nti tekyogerako ku Kujja kwa Kristo okw’okubiri bwokka, naye era ku mugero gw’abawala ekkumi, kubanga omutwe gw’ekitundu oluvannyuma gugamba ebigambo bya Pawulo.
“Section 1—For the Coming of the King
Ekitundu 1-Olw'okujja kwa Kabaka
“‘Yet a little while, and He that shall come will come, and will not tarry.’ Hebrews 10:37.”
'Akaseera katono kokka, era oyo anajja alijja, era talikereera.' Abaebbulaniya 10:37.
The following two verses are left off, but they contribute to the light in the passage.
Ebitundu ebibiri ebiddako birekedwawo, naye byongera ku musana oguli mu kyawandiikibwa kino.
For yet a little while, and he that shall come will come, and will not tarry. Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul. Hebrews 10:37–39.
Kubanga akaseera katono nnyo, oyo agenda okujja anajja, era tajja kukerewa. Kale omutuukirivu aliba mulamu olw’okukkiriza: naye singa omuntu addirira, emmeeme yange teenaamusiima ku ye. Naye ffe tetuli mu abo abaddirira okutuuka ku kuzikirira; naye tuli mu abo abakkiriza okutuuka ku kulokolebwa kw’emmeeme. Abaebbulaniya 10:37-39.
Paul was referring to Habakkuk where the faithful wise virgins are contrasted with those who Paul says “draw back unto perdition.” Habakkuk said it this way:
Paulo yali ayogerako ku Nakabuuku, we abawala ab’amagezi abeesigwa bagereranyizibwa n’abo Paulo bw’agamba nti “baddayo ennyuma mu kuzikirira.” Nakabuuku yakyogera bw’ati:
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.
Laba, omwoyo gwe ogw'eyimuse si mugolokofu mu ye; naye omutuukirivu aliba mulamu olw'okukkiriza kwe. Abakkuki 2:4.
Habakkuk’s tarrying time is the tarrying time of the ten virgins, and the chapter of the coming King, in connection with Paul’s words from Hebrews, identifies the perfect fulfillment and application of this chapter in the period of the sealing of the one hundred and forty-four thousand. That period began on September 11, 2001 and ends at the Sunday law, which is Laodicean Adventism’s last crisis, which in the parable of the ten virgins is the manifestation of character at the Sunday law. The last paragraphs of the chapter address the Sunday law, and the chapter begins by addressing September 11, 2001.
Ebbanga ery’okulindirira lya Abakkuki lye limu n’ebbanga ery’okulindirira ly’abawala kkumi, era essuula ey’okujja kwa Kabaka, ng’egattiddwa wamu n’ebigambo bya Pawulo eby’omu kitabo ky’Abaebbulaniya, erambulula okutuukirizibwa okutukkiridde n’okukozesebwa kw’essuula eno mu bbanga ery’okuteekebwako akabonero kw’aba 144,000. Ebbanga eryo lyatandika nga 11 September 2001 era lijja okuggwa ku tteeka lya Ssande, ery’omutawaana ogwasembayo ogwa Abadiventisiti ab’e Lawodikiya, era mu lugero lw’abawala kkumi kino kye kulabisibwa kw’empisa ku tteeka lya Ssande. Ebyawandiikiddwa eby’enkomerero mu ssuula eno byogera ku tteeka lya Ssande, era essuula eno etandika ng’eyogera ku 11 September 2001.
“The Last Crisis
Kiriisi ey'enkomerero
“We are living in the time of the end. The fast-fulfilling signs of the times declare that the coming of Christ is near at hand. The days in which we live are solemn and important. The Spirit of God is gradually but surely being withdrawn from the earth. Plagues and judgments are already falling upon the despisers of the grace of God. The calamities by land and sea, the unsettled state of society, the alarms of war, are portentous. They forecast approaching events of the greatest magnitude.
Tuli mu biseera by’enkomerero. Obubonero bw’ebiseera obutuukirizibwa mangu bulaga nti okujja kwa Kristo kuli kumpi ddala. Ebbiro mwe tubeeramu bitongole era by’omugaso munene. Omwoyo gwa Katonda mpola mpola naye nga kikakafu aggyibwawo ku nsi. Endwadde n’emisango bitandise dda okugwa ku abo abanyeenya ekisa kya Katonda. Amakuba ag’oku ttaka n’ag’oku nnyanja, embeera y’abantu etatereera, n’ebikangabwa by’entalo, birabula bubi. Biragula nti ebintu ebikulu ennyo biri okusemberera.
“The agencies of evil are combining their forces and consolidating. They are strengthening for the last great crisis. Great changes are soon to take place in our world, and the final movements will be rapid ones.
Ebitongole eby’obubi biri mu kweggatta n’okunyweza amaanyi gaabyo. Biri mu kweyongeramu amaanyi ku lwa kizibu eky’enkomerero ekikulu. Enkyukakyuka ennene zijja okubaawo mu nsi yaffe mu biseera bitono, era ebigenda okubaawo eby’enkomerero bijja kuba bya mangu nnyo.
“The condition of things in the world shows that troublous times are right upon us. The daily papers are full of indications of a terrible conflict in the near future. Bold robberies are of frequent occurrence. Strikes are common. Thefts and murders are committed on every hand. Men possessed of demons are taking the lives of men, women, and little children. Men have become infatuated with vice, and every species of evil prevails.
Embeera y’ebintu mu nsi eraga nti ennaku ez’obuzibu zituuse ddala ku ffe. Mapepa g’amawulire ag’obulunaku gajjude obubonero obulaga nti waliwo olutalo olw’entiisa olugenda okujja mu biseera ebitali bya wala. Obubbi obukambwe bususse okubeerawo. Okusiba emirimu kusanzwe nnyo. Obubbi n’obutemu bikolebwa buli kabanga. Abantu abakwatiddwa dayimooni batwala obulamu bw’abasajja, abakazi, n’abaana abatono. Abantu baanywedde ku bikolwa bibi, era buli kika ky’obubi kisusse.
“The enemy has succeeded in perverting justice and in filling men’s hearts with the desire for selfish gain. ‘Justice standeth afar off: for truth is fallen in the street, and equity cannot enter.’ Isaiah 59:14. In the great cities there are multitudes living in poverty and wretchedness, well-nigh destitute of food, shelter, and clothing; while in the same cities are those who have more than heart could wish, who live luxuriously, spending their money on richly furnished houses, on personal adornment, or worse still, upon the gratification of sensual appetites, upon liquor, tobacco, and other things that destroy the powers of the brain, unbalance the mind, and debase the soul. The cries of starving humanity are coming up before God, while by every species of oppression and extortion men are piling up colossal fortunes.
Omulabe awangudde mu kukyamya obwenkanya era mu kujjuza emitima gy’abantu okwegomba okw’okwefunira amagoba. ‘Obwenkanya buyimiridde wala; kubanga amazima gagudde mu nguudo, era obugolokofu tebusobola kuyingira.’ Isaaya 59:14. Mu bibuga ebikulu mulimu ebibiina bingi by’abantu ababa mu bwavu n’obunaku bungi, nga kumpi tebalina mmere, w’okusula, newaakubadde engoye; ate mu bibuga bimu mwe muli n’abo abalina ebisinga by’omutima by’ayinza okwegomba, bawangaala mu bugagga, nga bazisa ensimbi zaabwe ku nnyumba ezirungiddwa n’ebintu eby’omuwendo omukulu, ku by’okwekolako n’okwewunda, oba n’okusingawo mu bubi, ku kutuukiriza okwegomba kw’omubiri, ku mwenge, ku tabbaaka, n’ebirala ebizikiriza amaanyi g’obwongo, ebiwankanya omutwe, era ne biswaza emmeeme. Okukaaba kw’abantu abali mu njala kukulinnyira mu maaso ga Katonda, ate nga mu buli ngeri ey’okunyigiriza n’okusolooza mu bukambwe, abantu basimba waggulu obugagga obunene ennyo.
“On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.
"Ku mulundi gumu, bwe nnali mu Kibuga New York, mu kiseera ky’ekiro nnayitibwa okulaba ebizimbe nga byeyimusa ssitowa ku ssitowa nga byeyongerayo eri eggulu. Ebizimbe bino byali birangiriddwa nti tebikwatibwa muliro, era byazimbibwa okutumbula ekitiibwa ky’abannyini byo n’abazimbi baabyo. Waggulu era nate waggulu ebizimbe bino byeyongera okweyimusa, era mu byo mwakozesebwa ebintu eby’omuwendo omusinga. Abo abaalina ebizimbe bino tebaali beebuuzaganya nti: ‘Tuyinza tutya okugulumiza Katonda mu ngeri esinga obulungi?’ Mukama teyali mu birowoozo byabwe."
“I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’
Naalowooza nti: 'Ayi, singa abo abateekaamu obugagga bwabwe bwe batyo bayinza okulaba ekkubo lye batambulirako nga Katonda bw'akilaba! Bazuimba ebizimbe ebikulu ennyo, naye nga bwe busirusiru mu maaso g'Omufuzi w'eggulu n'ensi byonna enteekateeka zaabwe n'okuyiiya kwabwe. Tebafumiitiriza n'amaanyi gonna ag'omutima n'amagezi engeri gye bayinza okuwa Katonda ekitiibwa. Baggyidde amaso ku kino, obuvunaanyizibwa obusooka bw'omuntu.'
“As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.
Nga enzimba zino ez’awaggulu bwe zaazimbibwa, bannyiniazo ne basanyuka mu kw’enyumiriza okw’amaanyi kubanga baalina ensimbi z’okukozesa mu kutuukiriza okwegomba kwabwe era ne bakunkumula obuggya mu baliraanwa baabwe. Ekitundu ekinene ky’ensimbi ze baateekamu baazifuna mu kukaka, mu kubanyigiriza abavu. Baweerabira nti mu ggulu buli nkola yonna ey’eby’obusuubuzi eba ewandikiddwa; buli ndagaano etali ya bwenkanya, buli kikolwa eky’obufere, eyo kyawandiikiddwa. Ekiseera kijja lwe mu bufere bwabwe n’okujeema kwabwe abantu banaatuukira ku kkomo Mukama ky’atajja kubakkiriza kusukka, era banaategeera nti obugumiikiriza bwa Yakuwa bulina ekkomo.
“The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: ‘They are perfectly safe.’ But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.
Ekyaddirira kye nnalaba kyali okulabula kw’omuliro. Abasajja baatunuulira emizimbe emirevu, egyateeberezebwanga nti tebyaka, ne bagamba nti: “Bikuumiiddwa bulungi ddala.” Naye emizimbe egyo ne gyokebwa omuliro ne gimalibwawo ng’ebyakolebwa mu kiyirizi. Emmotoka ezizimya omuliro tezasobola kukola kintu na kimu ku kukomya okuzikirira. Abazimanyi b’omuliro tebasobodde kukozesa emmotoka ezizimya omuliro.
“I am instructed that when the Lord’s time comes, should no change have taken place in the hearts of proud, ambitious human beings, men will find that the hand that had been strong to save will be strong to destroy. No earthly power can stay the hand of God. No material can be used in the erection of buildings that will preserve them from destruction when God’s appointed time comes to send retribution on men for their disregard of His law and for their selfish ambition.
Ndagiriddwa nti bwe kinaatuuka ekiseera kya Mukama, nga tewali kakyuka kabaddewo mu mitima gy’abantu abeenyumiriza era abalina okwegomba obukulu, abantu banasanga nti omukono ogwabadde gwa maanyi okulokola gunaaba gwa maanyi okuzikiriza. Tewali maanyi g’ensi gayinza okuziyiza omukono gwa Katonda. Tewali kintu kyonna eky’eby’okuzimba ekisobola okukozesebwa mu kuzimba ebizimbe ne kibikuuma obutazikirizibwa, bwe kinaatuuka ekiseera Katonda kye yateekawo okutuma ekibonerezo ku bantu olw’okunyooma amateeka ge era n’olw’okwegomba kwabwe okweefunira ekitiibwa.
“There are not many, even among educators and statesmen, who comprehend the causes that underlie the present state of society. Those who hold the reins of government are not able to solve the problem of moral corruption, poverty, pauperism, and increasing crime. They are struggling in vain to place business operations on a more secure basis. If men would give more heed to the teaching of God’s word, they would find a solution of the problems that perplex them.
Si bangi, ne mu basomesa n’abakulembeze b’eggwanga, abategeera ensibuko eziri emabega w’embeera eriwo mu kibina ky’abantu leero. Abo abali ku buyinza mu gavumenti tebasobola kumalawo obuzibu bw’okuzikirira kw’empisa, obwavu, obwavu obususse, n’obumenyi bw’amateeka obweyongedde. Balwana bwereere okuteeka emirimu gy’obusuubuzi ku musingi ogukakafu okusinga. Singa abantu bawuliriza nnyo enjigiriza y’Ekigambo kya Katonda, bandizuula engeri y’okumalawo ebizibu ebibabuza amagezi.
“The Scriptures describe the condition of the world just before Christ’s second coming. Of the men who by robbery and extortion are amassing great riches, it is written: ‘Ye have heaped treasure together for the last days. Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth. Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter. Ye have condemned and killed the just; and he doth not resist you.’ James 5:3–6.
Ebyawandiikibwa Ebitukuvu byogera ku mbeera y’ensi nga kinaatera ddala okudda kwa Kristo okw’okubiri. Ku abo abawunganiza obugagga bungi mu bunyaganyi n’okunyigiriza, kyawandiikibwa nti: ‘Mwekuŋŋaanyizza obugagga olw’ennaku ez’enkomerero. Laba, empeera y’abakozi abaakungula mu nnimiro zammwe, mwe mwagiremesa mu bujoozi, ekaaba; era okukaaba kw’abo abaakungula kuyingidde mu matu ga Mukama wa Sebaoti. Mwesanyizizza ku nsi, era mweyazizza; mwakuzisa emitima gyammwe ng’olunaku lw’okutta. Mwamusalira omusango ne mumutta omutuukirivu; era teyemulwanyiza.’ Yakobo 5:3-6.
“But who reads the warnings given by the fast-fulfilling signs of the times? What impression is made upon worldlings? What change is seen in their attitude? No more than was seen in the attitude of the inhabitants of the Noachian world. Absorbed in worldly business and pleasure, the antediluvians ‘knew not until the Flood came, and took them all away.’ Matthew 24:39. They had heaven-sent warnings, but they refused to listen. And today the world, utterly regardless of the warning voice of God, is hurrying on to eternal ruin.
Naye ani asoma obulabula obuva mu obubonero bw’ebiseera obutuukirizibwa mangu? Kiki ekikwata ku mitima gy’ab’ensi? Kikyukakyuka ki ekirabika mu ngeri gye beeyisa? Tewali kyongerako okusinga ekyaalabika mu ngeri gye beeyisa abatuuze b’ensi mu mulembe gwa Nuuwa. Nga beesazeemu mu mirimu gy’ensi n’okwesanyusa, abantu b’omu mulembe ogwaliwo nga amataba teganaba kujja ‘ne bataategeera okutuusa lwe yajjira amataba, ne gabatwala bonna.’ Matayo 24:39. Baalina obulabula obuweerezeddwa okuva mu ggulu, naye baagaana okuwulira. Era leero ensi, nga tekisaaliriza n’akatono ddoboozi ly’obulabula lya Katonda, eddukira mu kuzikirira okutaggwaawo.
“The world is stirred with the spirit of war. The prophecy of the eleventh chapter of Daniel has nearly reached its complete fulfillment. Soon the scenes of trouble spoken of in the prophecies will take place.
Ensi etabuddwamu omwoyo gw’entaalo. Obunnabbi bw’essuula ey’ekkumi n’emu ey’e Danyeri bumaze okutuuka kumpi ku kutuukirizibwa kwabwo okutuukirivu. Mangu ddala, embeera z’obuzibu ezayogerwako mu bunnabbi zijja okubaawo.
“‘“Behold, the Lord maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof…. Because they have transgressed the laws, changed the ordinance, broken the everlasting covenant. Therefore hath the curse devoured the earth, and they that dwell therein are desolate…. The mirth of tabrets ceaseth, the noise of them that rejoice endeth, the joy of the harp ceaseth.’ Isaiah 24:1–8.
'Laba, Mukama agyaza ensi, era agisaanyawo, era agikyusa wansi waggulu, n’asaasaanya abatuuze bayo.... Kubanga bamenye amateeka, bakyusizza ekiragiro, bamenye endagaano ey’olubeerera. Ky’ensonga lwaki ekikolimo kiridde ensi, n’abo abagirimu bazikiridde.... Obujaguza bw’engoma buggwaawo, eddoboozi ly’abajaguliza liwedde, essanyu ly’ennanga liweddeyo.' Isaaya 24:1-8.
“‘Alas for the day! for the day of the Lord is at hand, and as a destruction from the Almighty shall it come…. The seed is rotten under their clods, the garners are laid desolate, the barns are broken down, for the corn is withered. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture; yea, the flocks of sheep are made desolate.’ ‘The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field, are withered: because joy is withered away from the sons of men.” Joel 1:15–18, 12.
'Ai, olunaku! kubanga olunaku lwa Mukama luli kumpi, era ng'okuzikirizibwa okuva eri Ayinzabyonna kwe kujja.... Ensigo zivundde wansi w'ebikunkumuka by'ettaka, amaterekero gasigadde matongo, ebisenge eby'okuterekamu emmere bimenyeseddwa, kubanga empeke zikaze. Ensolo nga bwe zikungubaga! ebisibo by'ente bizibuuse, kubanga tebirina malundiro; era n'ebisibo by'endiga bisigadde matongo.' 'Omuzabbibu gukaze, n'omuti gw'ettini guyoyotoka; n'omuti gw'ekomamanga, n'omuti gw'ekivuba, era n'omuti gw'aapu, n'emitii gyonna egy'ennimiro gikaze: kubanga essanyu limaze okugwaawo mu baana b'abantu.' Yoweeri 1:15-18, 12.
“‘I am pained at my very heart; … I cannot hold my peace, because thou has heard, O my soul, the sound of the trumpet, the alarm of war. Destruction upon destruction is cried; for the whole land is spoiled.’ Jeremiah 4:19, 20.
'Nnulumirwa mu mutima gwange nnyo; ... siyinza kusirika, kubanga, ayi emmeeme yange, owulidde eddoboozi ly'ekondeere, okulabula kw'olutalo. Okuzikirira ku kuzikirira kwe kukubirwa enduulu; kubanga ensi yonna eyonooneddwa.' Yeremiya 4:19, 20.
“‘I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light. I beheld the mountains, and, lo, they trembled, and all the hills moved lightly. I beheld, and, lo, there was no man, and all the birds of the heavens were fled. I beheld, and, lo, the fruitful place was a wilderness, and all the cities thereof were broken down.’ Verses 23–26.
'Ne ntunula ensi, laba, yali nga tefaanana era nga bwereere; n’eggulu, mu ggulu tewalimu kitangaala. Ne ntunula ensozi, laba, ne zikankana, ne obusozi bwonna ne bukankana mpola. Ne ntunula, laba, tewali muntu; n’ennyonyi z’eggulu zonna zaali ziwuddemu. Ne ntunula, laba, ettaka erimera ebibala lyali fuuse eddungu, ne bibuga byalyo byonna byali byamenyedwa.' Ebitundu 23-26.
“‘“Alas! for that day is great, so that none is like it: it is even the time of Jacob’s trouble; but he shall be saved out of it.” Jeremiah 30:7.
'"Ai! kubanga olunaku olwo linnene nnyo, nga tewali lufaanana nalwo: ye ddala ekiseera ky'okubonaabona kwa Yakobo; naye alirokolebwa mu kyo." Yeremiya 30:7.'
“Not all in this world have taken sides with the enemy against God. Not all have become disloyal. There are a faithful few who are true to God; for John writes: ‘Here are they that keep the commandments of God, and the faith of Jesus.’ Revelation 14:12. Soon the battle will be waged fiercely between those who serve God and those who serve Him not. Soon everything that can be shaken will be shaken, that those things that cannot be shaken may remain.
Si bonna abali mu nsi eno beegasse ku mulabe okumuwakanya Katonda. Si bonna bafuuse abatali beesigwa. Waliwo abatono abeesigwa eri Katonda; kubanga Yokaana yawandiika nti: ‘Wano we wali abo abakwatanga amateeka ga Katonda, n’okukkiriza okwa Yesu.’ Okubikkulirwa 14:12. Mu bbanga ttono olutalo lugenda kuba lukambwe nnyo wakati w’abo abaweereza Katonda n’abo abatamuweereza. Mu bbanga ttono buli kintu ekisobola okukankanyizibwa kijja kukankanyizibwa, era ebyo ebitayinza kukankanyizibwa bisigalewo.
“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.
Sitaani musomi omunyikivu wa Baibuli. Amanyi nti ebbanga lye litono, era mu buli ngeri gy’ayinza agezaako okulwanyisa omulimu gwa Mukama ku nsi eno. Tekisoboka okuwaako ndowooza yonna ku byonna bye banaayitamu abantu ba Katonda abaaliba balamu ku nsi, nga ekitiibwa eky’omu ggulu n’okuddamu okubonyaabonyezebwa okw’edda biwungiddwa wamu. Banaatambula mu musana oguva ku ntebe ya Katonda. Okuyita mu bamalayika, walibeewo okuweerezaganako obubaka obutakoma wakati w’eggulu n’ensi. Ate Sitaani, ng’azingiranyiziddwa bamalayika ab’akabi, era ng’ayegamba nti ye Katonda, alikola ebyamagero eby’enjawulo byonna, okulimba, singa kisoboka, n’abalondwa ddala. Abantu ba Katonda tebalifunamu obukuumi mu kukola ebyamagero, kubanga Sitaani alikoppa ebyamagero ebinaakolebwa. Abantu ba Katonda abagezesebbwa era abakebereddwa balifunira amaanyi gaabwe mu kabonero akaayogerwako mu Kuvayo 31:12-18. Balina okuyimirira ku Kigambo ekiramu nti, ‘Kiwandiikiddwa.’ Kino kye kyokka ensinziro gye bayinza okuyimirirako bulungi. Abo abamenye endagaano yaabwe ne Katonda ku lunaku olwo balibeera batali na Katonda era tebalina ssuubi.
“The worshipers of God will be especially distinguished by their regard for the fourth commandment, since this is the sign of God’s creative power and the witness to His claim upon man’s reverence and homage. The wicked will be distinguished by their efforts to tear down the Creator’s memorial and to exalt the institution of Rome. In the issue of the conflict all Christendom will be divided into two great classes, those who keep the commandments of God and the faith of Jesus, and those who worship the beast and his image, and receive his mark. Although church and state will unite their power to compel all, ‘both small and great, rich and poor, free and bond,’ to receive the mark of the beast, yet the people of God will not receive it. Revelation 13:16. The prophet of Patmos beholds ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God,’ and singing the song of Moses and the Lamb. Revelation 15:2.
Abasinzizi ba Katonda balimanyibwa nnyo olw’okussaamu ekitiibwa etteeka ery’okuna, kubanga lino lye kabonero k’obusobozi bwa Katonda mu kutonda era n’obujulizi ku bwannannyini bwe ku kitiibwa n’okumusinza okw’omuntu. Ababi balimanyibwa olw’okugezaako kwabwe okuzikiriza ekijjukizo ky’Omutonzi n’okugulumiza enteekateeka ya Roma. Mu nkomerero y’olutalo Obukristaayo bwonna buliyawulibwa mu bibinja bibiri ebinene, abo abakuuma amateeka ga Katonda n’okukkiriza kwa Yesu, n’abo abasinza ekisolo n’ekifaananyi kyakyo, era ne bafuna akabonero kaakyo. Newankubadde ekkanisa n’obufuzi bijja kugatta amaanyi gaabyo okukaka bonna, ‘abatono n’abakulu, abagagga n’abavu, ab’eddembe n’abaddu,’ okufuna akabonero k’ekisolo, naye abantu ba Katonda tebalikafuna. Okubikkulirwa 13:16. Nnabbi ow’e Patimo alaba ‘abo abaawangula ekisolo, n’ekifaananyi kyakyo, n’akabonero kaakyo, n’omuwendo gw’erinnya lyaakyo, nga bayimiridde ku nnyanja ey’oluvuudo, nga balina ebitaale bya Katonda,’ era nga bayimba oluyimba lwa Musa n’Omwana gw’Endiga. Okubikkulirwa 15:2.
“Fearful tests and trials await the people of God. The spirit of war is stirring the nations from one end of the earth to the other. But in the midst of the time of trouble that is coming,—a time of trouble such as has not been since there was a nation,—God’s chosen people will stand unmoved. Satan and his host cannot destroy them, for angels that excel in strength will protect them.” Testimonies, volume 9, 11–17.
Ebigezo n’okukemebwa eby’entiisa birindiridde abantu ba Katonda. Omwoyo gw’entalo gutantamya amawanga okuva ku nkomerero y’ensi emu okutuuka ku y’endala. Naye wakati mu kiseera ky’obuzibu ekigenda okujja—ekiseera ky’obuzibu nga tekyabangawo okuva lwe wabaawo eggwanga—abalonde ba Katonda bajja okuyimirira nga tebasenguka. Sitaani n’eggye lye tebayinza kubazikiriza, kubanga bamalayika abasinga amaanyi bajja okubakuuma. Obujulizi, ekitundu eky’omwenda, emiko 11-17.
The one hundred and forty-four thousand, who are “God’s tried and tested people” His “chosen people” “will stand unmoved” when “the persecutions of the past” are repeated. The light they will “walk in” is the light of the message of the seventh seal, which is the midnight cry, which is the light identifying the formation of the image of the beast.
Aba 144,000, abo “abantu ba Katonda abagezeddwa era abakkakasiddwa,” “abalonde be,” “bajja kuyimirira nga tebakankana” nga “obutulugunyizibwa obw’edda” buzzeemu. Omusana gwe bajja “okutambuliramu” gwe musaana gw’obubaka bw’ekisiba eky’omusanvu, ogw’okukaaba okw’ettumbi ly’ekiro, ogulaga okutondwawo kw’ekifaananyi ky’ensolo.