My apologies for so many words in advance of taking up the primary topic. I wish to place certain prophetic lines in place, that are important pieces of the logic I intend to employ when we directly consider the book of Joel. I have previously mentioned that the Hebrew word that is translated as “cut off” in the book of Joel, finds its roots in the sacrificial method of ratifying a covenant in the days of Abraham.

Nsaba musonyiwe olw’ebigambo bingi ebisooka, nga tetunnaba kutandika ku nsonga enkulu. Njagala okuteeka mu kifo emirongo egy’obunnabbi egy’enjawulo, nga by’ebitundu ebikulu eby’akalowoozo ge njenda okukozesa nga tutunuulira mu butereevu ekitabo kya Yoweeri. Nnategeezaako dda nti ekigambo ky’Olwebbulaniya ekiwandiikiddwa mu kitabo kya Yoweeri, ekivvunulwa “cut off”, kirina emizi mu nkola ey’ebiweebwayo eyakozesebwanga mu kukakasa endagaano mu nnaku za Ibulayimu.

Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. Joel 1:5.

Muzuukuke, mmwe abatamiivu, mukaabe; era mwekubire enduulu, mmwe mwenna abanywa wayini, olw’ewayini empya; kubanga ewayini empya eggiddwa mu kamwa kammwe. Yoweeri 1:5.

The Hebrew word “cut off” is H3772, and it is a primitive root meaning ‘to cut (off, down or asunder); by implication to destroy or consume; specifically to covenant (that is, make an alliance or bargain, originally by cutting flesh and passing between the pieces).’

Ekigambo ky’Olwebbulaniya ekivvuunulwa ‘okusalako’ kye H3772, era kye muzizi ogw’ensibuko ogutegeeza ‘okusala (okusalako, okutema wansi oba okukatulamu); era kisobola okukozesebwa okutegeeza okuzikiriza oba okumalawo; naddala ‘okukola endagaano’ (kye kitya, okukola omukago oba okuteesa, mu kusooka nga basala ennyama ne bayita wakati w’ebitundu byayo).

I realize that the Strong’s definition of “cut off,” calls it a “primitive root,” in the grammatical sense. That being said, the cutting associated with the covenant and Abraham, identifies that the light of the covenant is attached to the word, and that light is set forth at its primitive historical root. “Cut” in terms of covenant history; is a prophetic symbol based upon its primitive roots, and it is also grammatically identified as a primitive root.

Ntegedde nti ennyonnyola ya Strong eya "okusalibwawo" eguyita "omuzi ogwasookera ddala" mu ngeri ey’enkola y’olulimi. Bwe kityo, okusala okulabikiramu mu ndagaano ne Ibulayimu kulaga nti omusana gw’endagaano gugattiddwa ku kigambo, era omusana ogwo gusimbiddwa ku muzi gw’ebyafaayo ogwasookera ddala. "Okusala", mu byafaayo by’endagaano, ke kabonero ka bunnabbi akesigamiziddwa ku mizi gyakyo egyasookera ddala, era mu nkola y’olulimi kimanyikiddwa nga "omuzi ogwasookera ddala".

The pronouncement in verse five, is not only identifying that they do not have the message of the latter rain, as represented by the “new wine,” but also that they are ‘then and there’ rejected as God’s covenant people, a covenant people who trace their “primitive roots” back to Abraham.

Okulangirirwa okuli mu olunyiriri olutaano tekulaga kyokka nti tebalina obubaka bw’emvula ey’oluvannyuma, nga bukiikirirwa ‘envinnyo empya,’ wabula era kulaga nti mu kiseera ekyo nyini, ‘awo awo,’ baagaanibwa okuba abantu b’endagaano ya Katonda, abantu b’endagaano ab’alondoola emizi gyabwe egy’ensibuko ‘egyasookera ddala’ okutuuka eri Ibulayimu.

The generation that died in the wilderness over forty years, traced their primitive roots back to Abraham, meaning the father of many nations. The generation who entered the Promised Land with Joshua, traced their primitive roots back to Abraham. The Jews who crucified Christ traced their primitive roots back to Abraham. The Protestants who came out of the Dark Ages, and who were then tested and passed by as God’s chosen covenant people in 1844, traced their primitive roots back to Abraham. The Millerite Philadelphian movement that entered into the Most Holy Place on October 22, 1844 traced their primitive roots back to Abraham. The Millerite Laodicean movement that rebuilt Jericho in 1863, traced their primitive roots back to Abraham. The Laodicean Seventh-day Adventist church that is spewed out of the mouth of the Lord at the soon-coming Sunday law traced their primitive roots back to Abraham. All of those generations have, or will fulfill the parable of the vineyard.

Ekika ekyafa mu ddungu mu bbanga lya myaka nga amakumi ana, baagikomya ensibuko yaabwe eyasooka eri Ibulayimu, kitegeeza “kitaawu w’amawanga mangi.” Ekika ekyayingira Ensi Eyasuubirwa ne Yoswa, kyagikomya ensibuko yaakyo eyasooka eri Ibulayimu. Abayudaaya abaakomerera Kristo ku musaalaba, baagikomya ensibuko yaabwe eyasooka eri Ibulayimu. Abaprotestanti abaava mu Biseera eby’Ekizikiza, era ne bageragerwa ne bayitibwako nga abantu b’Endagaano ba Katonda abaalonde mu 1844, baagikomya ensibuko yaabwe eyasooka eri Ibulayimu. Ekikungo kya Millerite ekya Firadelfiya ekyayingira mu Kifo Ekitukuvu Ennyo nga 22 Okitobba 1844, kyagikomya ensibuko yaakyo eyasooka eri Ibulayimu. Ekikungo kya Millerite ekya Laodikya ekyazimbirawo Jeriko nate mu 1863, kyagikomya ensibuko yaakyo eyasooka eri Ibulayimu. Ekkanisa ya Abaadiventisiti Ab’Olunaku olw’Omusanvu ey’e Laodikya egasuulibwa okuva mu kamwa ka Mukama mu kiseera ky’etteeka lya Ssande erigenda okujja mangu, yagikomya ensibuko yaayo eyasooka eri Ibulayimu. Ebyo byonna ebika byatuukiriza, oba bijja okutuukiriza, olugero lw’ennimiro y’emizabbibu.

The drunkards in Joel awake to find they have been rejected as God’s people, and that they do not have the message of the latter rain. The inverse is then true. Those who Joel identifies as wearing “crowns of glory,” then enter into covenant, are sealed and lifted up as an offering. The very first ratified covenant between God and a chosen people began with the same “cutting” that is represented at the final sacrifice of God’s people, which begins at the Sunday law. The cutting is the separation of wheat and tares. The tares are rejected and cast into the fire and the wheat is bundled together as the Pentecostal first fruit wheat offering, that is then lifted up, “as in former years.”

Abatamiivu mu kitabo kya Yoweeri bazuukuka ne basanga bagaaniddwa okubeera bantu ba Katonda, era nga tebalina obubaka bw’enkuba ey’oluvannyuma. Ate ekikontana ne kino kye kituufu. Abo Yoweeri b’alaga ng’abambadde “engule z’ekitiibwa,” ne bayingira mu ndagaano, ne basiibwako akabonero, ne bayimutibwa ng’ekiweebwayo. Endagaano eyasooka ddala eyaakakasibwa wakati wa Katonda n’abantu be yalondawo yatandika n’ekimu kye bayita “okusala,” ekiragibwa mu kiweebwayo eky’enkomerero eky’abantu ba Katonda, ekitandika ku tteeka erya Sande. Okusala kuno kwe kuwawula eŋaano n’ebisagazi. Ebisagazi bigaanibwa ne bisuulibwa mu muliro, ate eŋaano ekuŋanyizibwa wamu nga ekiweebwayo ky’ebibala ebyasooka eby’eŋaano ekya Pentekooti, era ne kiyimutibwa, “nga bwe kyabanga mu myaka egy’edda.”

There are four places that are typically pointed out to represent Abraham’s covenant. In Genesis twelve Abraham is ‘called’ and given the promise to make him a great nation. This is not part of the covenant, but it is the calling of a promise. At that point his name is Abram, for one of the symbols of a covenant relationship is a name-change. Abram’s name is changed in the third of the four steps of the covenant.

Waliwo emitendera ena egyogerwako bulijjo okulaga endagaano ya Ibulayimu. Mu Olubereberye 12 Ibulayimu ayitibwa era aweebwa ekisuubizo okumufuula eggwanga ddene. Kino si kitundu kya ndagaano, naye kye okuyitibwa kw’ekisuubizo. Mu kiseera ekyo erinnya lye lyali Abaramu, kubanga omu ku bubonero bw’endagaano kwe kukyusibwa erinnya. Erinnya lya Abaramu likyusibwa mu mutendera ogw’okusatu mu emitendera ena gy’endagaano.

For when God made promise to Abraham, because he could swear by no greater, he sware by himself, Saying, Surely blessing I will bless thee, and multiplying I will multiply thee. And so, after he had patiently endured, he obtained the promise. For men verily swear by the greater: and an oath for confirmation is to them an end of all strife. Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath: That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us: Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil; Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec. Hebrews 6:13–20.

Kubanga Katonda bwe yasuubiza Ibulayimu, kubanga tewali mukulu gw’alyayirako, n’alayira ku ye yennyini, ng’agamba nti, Mazima, ndikuwa omukisa nnyo, era ndikukuza nnyo. Awo bwe yagumiikiriza, n’afuna ekisuubizo. Kubanga abantu ddala balayirira ku omukulu; era ekirayiro olw’okukakasa kibabeerera enkomerero y’ennyombo zonna. N’oolwekyo Katonda, nga ayagala nnyo nnyo okulaga abasika b’ekisuubizo obutakyukakyuka bw’amagezi ge, n’akikakasa n’ekirayiro: okuba nti mu bintu ebitali bikyuka bibiri, mu ebyo Katonda tasobola kulimba, tulyoke tube n’okusaanuuka okw’amaanyi, ffe abaaddukidde mu kifo eky’okuddukirwako okunyweza essuubi eriteekeddwa mu maaso gaffe; essuubi eryo lye tulina ng’enanga y’emmeeme, eryesigika era eryenywevu, eriyingira ebbali w’akabugo; eyo omusooka olw’affe yayingidde, ye Yesu, eyafuuse kabona asinga obukulu emirembe gyonna mu nteekateeka ya Mereekizeddeki. Abaebbulaniya 6:13-20.

The calling was God’s promise to Abram, and He provided a second witness with the “oath” that followed. The “oath” that followed was threefold. After the calling of a promise, which was the first step, the second, third and fourth steps are the actual threefold covenant, by God, with a chosen people. In Genesis fifteen God formally “cuts” (establishes) the covenant through a dramatic ritual where God alone passes between divided animals, unconditionally promising land to Abraham’s descendants. The Promised Land was represented as a land between two rivers; the river of Egypt and the river Euphrates. The first step of the threefold covenant includes a direct reference of the prophetic symbolism of two rivers, and all that is attached to that symbol. When inspiration points to the Ulai and Hiddekel rivers as events that are now in the process of fulfillment, those two rivers were typified in Abram’s prophecy. The setting is between Abram’s two rivers, which when brought together with Daniel’s two rivers makes four rivers, for the voice of Christ is the voice of many waters.

Okuyita kwali okusuubiza kwa Katonda eri Aburamu, era n’awa obujulizi obw’okubiri mu “kirayiro” ekyagoberera. “Ekirayiro” ekyagoberera kyalina ebicweka bisatu. Oluvannyuma lw’okuyita okw’okusuubiza, okwali omutendera ogusooka, emitendera egy’okubiri, egy’okusatu n’egy’okuna ge gibeera endagaano eyennyini ey’ebicweka bisatu, Katonda gy’akola n’abantu be yalondawo. Mu Olubereberye ekkumi n’ettano, Katonda mu ngeri entongole “asala” (ateekawo) endagaano ng’ayitira mu mukolo ogw’ekitalo aw’omu Katonda yekka ayitamu wakati w’ensolo ezagabuddwa mu bibiri, era n’asuubiza awatali kuteekawo biragiro ttaka eri abazzukulu ba Abulaamu. Ettaka Eryasuubizibwa lyaliragibwa ng’ettaka eriri wakati w’emigga ebiri; omugga ogw’e Misiri n’omugga Firati. Omutendera ogusooka ogw’endagaano ey’ebicweka bisatu gukwata butereevu ku kabonero k’obunnabbi ak’emigga ebiri, n’ebintu byonna ebigattiddwa ku kabonero ako. Obutegeezebwa bwe bulaga ku migga gya Ulayi ne Hidekeri ng’ebyakubaawo ebiri mu nkola y’okutuukirizibwa kaakano, emigga egyo ebiri gyafaananyizibwa mu bunnabbi bwa Aburamu. Embeera eri wakati w’emigga ebiri gya Aburamu, egyo bw’ogigatta n’emigga ebiri gya Danyeri kiba kifuuka emigga ena, kubanga eddoboozi lya Kristo ye ddoboozi ly’amazzi amangi.

In the same day the Lord made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates: The Kenites, and the Kenizzites, and the Kadmonites, And the Hittites, and the Perizzites, and the Rephaims, And the Amorites, and the Canaanites, and the Girgashites, and the Jebusites. Genesis 15:18–21.

Ku lunaku lwennyini Mukama yakola endagaano ne Abaamu, ng'agamba nti, Ezzadde lyo mpadde ensi eno, okuva ku mugga gwa Misiri okutuuka ku mugga omunene, omugga Yufurati: Abakeni, n'Abakenizi, n'Abakadmoni, n'Abakiiti, n'Abaperizi, n'Abarefayimu, n'Abaamoli, n'Abakanani, n'Abagirugashi, n'Abayebusi. Olubereberye 15:18-21.

The land promised to Abram was the entire world which is represented by ten kings in the last days, whereas in the first days of the covenant it was listed as ten tribes, not kings. The one hundred and forty-four thousand will be in conflict with the entire world. The world will then be involved with the testing process of Sunday worship enforcement by a one-world government under the direction of the scarlet-colored whore of Revelation seventeen, who reigns over the ten kings of the earth. With Abram the church and state symbol of the image of the beast is represented by the river of Egypt, a symbol of statecraft and the river of Babylon, a symbol of churchcraft.

Ensi eyasuubizibwa eri Abulaamu yali ensi yonna, nga kiyimiririrwa abakabaka kkumi mu nnaku ez’enkomerero; naye mu nnaku ezasooka z’endagaano, kyabalirwa nga bika kkumi, si bakabaka. Aba 144,000 balibeera mu kutongana n’ensi yonna. Oluvannyuma ensi eriyingira mu kugezesezebwa okw’okuwaliriza okusinza ku Sande, nga wansi w’obukulembeze bwa gavumenti emu ey’ensi yonna, etambulizibwa omukazi omwenzi ow’ekyenvu ow’Okubikkulirwa 17, afuga bakabaka kkumi ab’ensi. Eri Abulaamu, akabonero akagatta ekkanisa n’ebyobufuzi mu kifaananyi ky’ensolo kayimiririrwa omugga ogwa Misiri, akabonero k’ebyobufuzi, n’omugga ogwa Babulooni, akabonero k’eby’ekkanisa.

After these things the word of the Lord came unto Abram in a vision, saying,

Awo oluvannyuma lw’ebyo ekigambo kya Mukama ne kijja eri Abramu mu kwolesebwa, nga kigamba,

Fear not, Abram: I am thy shield, and thy exceeding great reward.

Totya, Abramu: Nze ngabo yo, era empeera yo ennene nnyo.

And Abram said, Lord God, what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus? And Abram said, Behold, to me thou hast given no seed: and, lo, one born in my house is mine heir. And, behold, the word of the Lord came unto him, saying,

Awo Abulamu n’agamba nti, Ai Mukama Katonda, onongiwa ki, kubanga ngenda nga sirina mwana, ate omuddu w’ennyumba yange y’oyo Eliyeeza ow’e Ddamasiko? N’Abulamu n’agamba nti, Laba, toonnempa zzaalo; era, laba, oyo azaaliddwa mu nnyumba yange ye musika wange. Awo, laba, ekigambo kya Mukama ne kijjira gy’ali nga kigamba,

This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir. And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be.

Ono tajja kuba omusika wo; naye oyo aliva mu nda zo ye ajja kuba omusika wo. Awo n’amuggya ebweru, n’amugamba nti, Kati tunula eri eggulu, obale emmunyeenye, singa osobola okuzibala; n’amugamba nti, Bw’otyo bwe banaaba ezzadde lyo.

And he believed in the Lord; and he counted it to him for righteousness. And he said unto him,

N'amukkiriza Mukama; era ne kimubalirwa obutuukirivu. N'amugamba nti,

I am the Lord that brought thee out of Ur of the Chaldees, to give thee this land to inherit it.

Nze Mukama eyakuggya mu Uli w’Abakaludaaya, okukuwa ensi eno okugisikira.

And he said, Lord God, whereby shall I know that I shall inherit it? And he said unto him,

N’ayogera nti, Ai Mukama Katonda, ndimanya ntya nti ndigifuna ng’obusika? N’amugamba nti,

Take me an heifer of three years old, and a she goat of three years old, and a ram of three years old, and a turtledove, and a young pigeon.

Ntwalira ente ento enkazi ey’emyaka esatu, n’embuzi enkazi ey’emyaka esatu, n’endiga endume ey’emyaka esatu, n’ejiba, ne kyana ky’ejiba.

And he took unto him all these, and divided them in the midst, and laid each piece one against another: but the birds divided he not. And when the fowls came down upon the carcases, Abram drove them away. And when the sun was going down, a deep sleep fell upon Abram; and, lo, an horror of great darkness fell upon him. And he said unto Abram,

N’abitwala byonna bino, n’abisala mu makkati, n’ateeka buli kitundu ekimu okwolekera ekirala: naye ebinyonyi teyabisala. Awo ebinyonyi bwe byakkira ku mitumbi, Abulaamu n’abigoba. Awo enjuba bwe yali ng’eserengeta, otulo tungi ne gugwa ku Abulaamu; era, laba, entiisa ey’ekizikiza ekinene ne egwa ku ye. N’agamba Abulaamu,

Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance.

Manya ddala nti ezzadde lyo linaabeeranga abagenyi mu nsi etali yaabwe, era banaabawereza; era banaabanyigirizanga emyaka ebikumi bina. Era n’eggwanga eryo, lye banaabawereza, ndisalaako omusango; oluvannyuma banaavaayo n’obugagga obungi.

And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age.

Era onoogenda eri bajjajja bo mirembe; onoobikibwa mu myaka emirungi egy'obukulu.

But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.

Naye mu mulembe ogw’okuna balikomawo wano nate: kubanga obutali butuukirivu bw’Abamoli tebunnatuuka ku bujjuvu.

And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces. Genesis 15:1–17.

Awo ne kiba nti, enjuba bwe yagwa, era ne kiba kizikiza, laba, ettotolo erisaanuula omukka, n’ettabaaza eyaaka eyayita wakati mu bitundu ebyo. Olubereberye 15:1-17.

The One who would guide Moses and the children of Israel as a pillar of fire by night and a cloud by day passed between those “cut” pieces as a smoking furnace and burning lamp.

Oyo eyali agenda okukulembera Musa n’abaana ba Isirayiri ng’omuddundu ogw’omuliro ekiro n’omuddundu ogw’ekire emisana yayita mu wakati w’ebitundu ebyo "ebyatemebwa" ng’ekiwamba ekiwotooka n’ettaala eyaka.

And the Lord went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night: He took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people. Exodus 13:21, 22.

Era Mukama n’abakulemberanga emisana mu nsanda y’ekire, okubatambuliza mu kkubo; n’ekiro mu nsanda y’omuliro okubawa omusana; okutambulanga emisana n’ekiro: Teyaggyaawo nsanda y’ekire emisana, newaakubadde nsanda y’omuliro ekiro, mu maaso g’abantu. Okuva 13:21, 22.

The burning lamp and smoking furnace typified the pillar of cloud or fire and represents an prophetic element of the first step, of the three steps involved with God establishing the covenant with Abram. The chapter begins with the words, “Fear not,” for the message of the first angel is fear God, and those who like Abram fear God, will not need to fear God. There are two types of fear, because there are two classes of people.

Ettabaaza eyaka n’ekyoto ekifukamukka byalanga ekifaananyi ky’omuddundu gw’ekire oba gw’omuliro, era byakiikirira ekintu eky’obunnabbi eky’omu mutendera ogusooka mu mitendera esatu mwe Katonda yassaawo endagaano ne Aberamu. Omutwe guno gutandika n’ebigambo, ‘Totya,’ kubanga obubaka bwa malayika asooka bwe bugamba nti, ‘Mutye Katonda,’ era abo abamitya Katonda ng’Aberamu tebalina kutya Katonda. Waliwo ebika bibiri by’okutya, kubanga waliwo ebika bibiri by’abantu.

Further into the covenant passage Abram believes God and it was counted unto him as righteousness. The three angels parallel the work of the Holy Spirit as set forth by John who teaches the Holy Spirit convicts of three things; sin, righteousness and judgment. Those characteristics align with the three angels, so after the fear of God is set forth in the covenant passage, then the second step of righteousness is identified, only to be followed by the pronouncement of judgment, which is the third work of the Holy Spirit, and the message of the third angel. The first step of the covenant typified the first angel’s message, which is always a fractal of all three messages. The three steps of the covenant process, represent the three angels of Revelation fourteen.

Mu maaso mu kitundu ky’endagaano, Aberamu yakkiriza Katonda, era ne kibalirwa gy’ali ng’obutuukirivu. Abamalayika abasatu bafaanagana n’omulimu gwa Mwoyo Mutukuvu, nga Yokaana bw’ateeka mu maaso n’awayigiriza nti Mwoyo Mutukuvu akunenyeza ensi ku bintu bisatu: ekibi, obutuukirivu n’omusango. Ebiranga ebyo bitegekagana ne bamalayika abasatu; kale oluvannyuma okutya Katonda bwe kumaliddwa okulambikibwa mu kitundu ky’endagaano, ne kulagibwa omutendera ogw’okubiri ogw’obutuukirivu, oguddirirwa okulangirirwa kw’omusango, ogwo gwe mulimu ogw’okusatu ogwa Mwoyo Mutukuvu, era gukwatagana n’obubaka bwa malaika w’okusatu. Omutendera ogusooka ogw’endagaano gulaga ekifaananyi ky’obubaka bwa malaika ow’olubereberye, obwo obubeera bulimu ekifaananyi ekiddamu ky’ebubaka byonna ebisatu. Emitendera esatu egy’enkola y’endagaano gikiraga bamalayika basatu ab’Okubikkulirwa 14.

After Abram is counted as righteous marking the second angel, he prepares an offering, for the offering is prepared just before the third step of judgment. That offering represents the offering of the Levites of Malachi three that is lifted up as an ensign. Just as the three periods of forty years in the life of Moses represents the three angels’ messages, the first forty years of Moses has all three steps of the three angels’ message.

Oluvannyuma Abram bwe yabalirwa ng'omutuukirivu, nga kiraga malaika ow'okubiri, n’ateekateeka ekiweebwayo; kubanga ekiweebwayo kiteekateekebwa katono nga tonnatuuka ku mutendera ogw’okusatu ogw’okusalira omusango. Ekiweebwayo ekyo kikiikirira ekiweebwayo ky’Abaleevi ekiri mu Malaki essatu, ekyeyimusibwa ng’akabonero. Nga bwe kiri nti ebiseera bisatu eby’emyaka amakumi ana mu bulamu bwa Musa bikiikirira obubaka bw’abamalayika basatu, emyaka amakumi ana egyasooka egya Musa girimu emitendera esatu gyonna egy’obubaka bw’abamalayika basatu.

Where Moses’ testimony begins is with his parents fearing God, (the first step), followed by a visual test. The second step includes a visual test, as was the case in Daniel chapter one, when Daniel first fears God and refused to eat the Babylonian diet, and then is tested based upon his physical appearance. Then for Daniel it was the third test three years later by king Nebuchadnezzar, a symbol of the king of the north and the Sunday law, which is the third angels’ message.

Awatandikira obujulirwa bwa Musa kwe ku bazadde be okutya Katonda (ekisanja ekisooka), ne kigobererwa ekigezo eky’okulaba. Ekitundu eky’okubiri kirimu ekigezo eky’okulaba, nga bwe kyali mu Danyeri essuula esooka, lwe Danyeri yasooka okutya Katonda era n’agaana okulya emmere y’Ababulooni, oluvannyuma n’agezesebwa nga basinziira ku lulabika lw’omubiri gwe. Ate eri Danyeri, ekigezo eky’okusatu kyajja nga wayiseewo emyaka esatu okuva eri Kabaka Nebukadnezzaali, ekifaananyi kya kabaka w’omu bukiikakkono n’etteeka lya Sande, eryo lye bubaka bw’omumalika ow’okusatu.

Moses’ parents fear God, put him into an ark in the water and Pharaoh’s daughter was led to see the situation, and then passed judgment in favor of saving the child. The beginning of Moses life was an illustration of the covenant that God made with mankind, and then through Moses, God also made a covenant with a chosen nation selected from mankind. Noah’s covenant with mankind represents the great multitude and Moses covenant with a chosen people is the one-hundred and forty-four thousand. The offering that Abram was to make to ratify the covenant bore the emblem of the covenant of Noah, just as did Moses who fulfilled Abram’s prophecy centuries later.

Abazadde ba Musa baatyanga Katonda, ne bamuteeka mu kisanduuko mu mazzi, ne muwala wa Falaawo n’akuleeterwa okulaba embeera eyo, era n’asalawo okutaasa omwana. Entandikwa y’obulamu bwa Musa yali kifaananyi ky’Endagaano Katonda gye yakola n’abantu bonna, era ne okuyitira mu Musa, Katonda n’akola endagaano n’eggwanga eralondeddwa okuva mu bantu. Endagaano ya Nuuwa n’abantu bonna ekikiikirira ekibiina ekinene ennyo, ate endagaano ya Musa n’abantu abalondebwa ye 144,000. Ekiweebwayo Abulaamu kye yalina okuwaayo okukakasa endagaano kyalina akabonero k’Endagaano ya Nuuwa, era bwe kityo ne Musa, eyatuukiriza obunnabbi bwa Abulaamu oluvannyuma lw’emyaka ebikumi.

The offering consisted of five various animals; a three-year-old heifer, a three-year-old she goat, a three-year-old ram, a turtledove and a young pigeon. The birds were left whole, and the heifer, ram and she goat were “cut” in halves. The offering typifies the lifting up of an ensign in the last days as a visual test for mankind. The visual sign for Pharaoh’s daughter was the baby Moses in the ark. The ark is symbolized by the eight souls on the ark. The number “eight” is established as one of the prophetic characteristics of the ensign of the one hundred and forty-four thousand. When you consider the five animal offerings and divide three in half, then your offering is made up of eight pieces, as typified by Noah, and then confirmed in Abram’s offering.

Ekiweebwayo kyabadde ku nsolo ttaano ez’enjawulo: ente ennyana ey’emyaka esatu, embuzi enkazi ey’emyaka esatu, endiga enume ey’emyaka esatu, ejiba n’ennyonnyi ey’obulenzi. Ennyonyi zaasigala zituufu, ate ente ennyana, endiga enume n’embuzi enkazi zaatemebwa mu bibiri. Ekiweebwayo kino kiyimirira okukiimusa ekibendera mu nnaku ez’enkomerero nga kibeera kukebera okulabika eri abantu. Akabonero akalabika eri muwala wa Falaawo kaali Musa nga akyali omwana mu ssanduuko. Eryato liyimiririzibwa abantu munaana abaali ku lyato. Ennamba “munaana” esimbiddwa ng’emu ku bintu eby’obunnabbi eby’ekibendera ky’abo 144,000. Bw’otunuulira ebiweebwayo by’ensolo bitano era n’ottemamu ebisatu mu bibiri, olwo ekiweebwayo kibeera kirimu ebitundu munaana, nga bwe kyafaananyizibwa Nuuwa, era ne kikakasibwa mu kiweebwayo kya Abaramu.

Those five animals, when divided as directed by God, represent the number “eight,” and in so doing, they represent those souls at the end of the world that were typified by the “eight” souls upon the ark. The sign of circumcision, which is the second step in Abram’s threefold covenant was to be carried out on the “eighth” day after birth, and the rite was replaced by baptism, which typifies the resurrection of Christ which took place on the “eighth” day. The number “eight” is an established characteristic of the covenants of both Noah and Moses, and they typify the one hundred and forty-four thousand who will be lifted up as an ensign offering, and who are the “eighth” that is of the seven.

Ebisolo bitaano ebyo, bwe biba bikatiddwa nga bwe yalagira Katonda, biyimirira omuwendo "munaana," era bwe kityo, biyimirira emeeeme ezo ez’omu nkomerero y’ensi, ezaalabirwamu mu kifaananyi ky’emeeeme "munaana" ezali mu lyato. Akabonero k’okukomolwa, akaali ekitundu eky’okubiri mu ndagaano ya Abramu ey’ebitundu bisatu, kaalina okukolebwa ku "lunaku olw’omunaana" oluvannyuma lw’okuzalibwa, era omukolo ogwo ne gukyusibwa ne gissibwawo omubatizo, ogulaga mu kifaananyi okuzuukira kwa Kristo okwaabaawo ku "lunaku olw’omunaana." Omuwendo "munaana" kye kiranga ekiteekeddwawo mu ndagaano za Nuu ne Musa zombi, era endagaano ezo ziraga mu kifaananyi aba emitwalo kkumi n’ena n’enkumi nnya, abaliyimusibwa ng’ekibendera eky’ekiweebwayo, era be "omunaana" avudde mu musanvu.

Those five animals represent the five wise virgins, who are typified by the “eight” on the ark, will pass from an old world to a new world—without seeing death.

Ebisolo etaano ebyo biyimiririra abawala ab'amagezi abatano, abafaananyizibwa ng'‘munaana’ ku eryato, baliyita okuva mu nsi enkadde ne bayingira mu nsi empya, nga tebaliraba kufa.

Abram’s offering was a pure offering, for all the animals in the offering were clean animals, and together they represent the primary animals used for whole burnt offerings. The first angel’s message includes the command to worship the Creator, and the primary sacrificial animals of the sanctuary service that was to be instituted when Abram’s prophecy was fulfilled in the time of Moses are set forth as the offerings of worship, while also typifying the first angel’s call to worship the Creator.

Ekiweebwayo kya Aburamu kyali ekiweebwayo ekirongoofu, kubanga ensolo zonna ezalimu zaali ensolo ennongoofu, era wamu zaayimiriranga ensolo ezisinga obukulu ezaakozesebwanga mu biweebwayo ebyokebwa byonna. Obubaka bwa malayika asooka bulimu ekiragiro okusinza Omutonzi, era ensolo ezisinga obukulu ez’ebiweebwayo mu mpeereza y’ekyitukuvu, eyali egenda kuteekebwawo nga obunnabbi bwa Aburamu bwatuukirizibwa mu biseera bya Musa, zaateekebwawo nga ebiweebwayo by’okusinza, nga zifaanaanyiriza n’okuyita kwa malayika asooka okusinza Omutonzi.

Verse eighteen explicitly states, “On that day the Lord made a covenant with Abram.” That marks the first of three steps that typify the three angels of Revelation fourteen. The covenant step in Genesis fifteen represents the first angel’s message of Revelation fourteen, which is followed by a second angel, who was typified by the second step of Abram’s covenant found in Genesis seventeen.

Olunyiriri olw’ekkumi n’emunaana lugamba butereevu nti, “Ku lunaku olwo Mukama yakola endagaano ne Abulamu.” Ekyo kiraga omutendera ogusooka ku emitendera esatu egifaananyiza bamalayika basatu ab’omu Okubikkulirwa essuula kkumi n’ennya. Omutendera ogw’endagaano oguli mu Olubereberye essuula kkumi n’ettaano guyimirira obubaka bw’omulayika asooka mu Okubikkulirwa essuula kkumi n’ennya, ogukwiririrwa omulayika owookubiri, eyafaananyizibwa omutendera ogwokubiri ogw’endagaano ya Abulamu ogusangibwa mu Olubereberye essuula kkumi n’omusanvu.

In step number two, Abram’s name is changed to Abraham. Abram means ‘the father is exalted,’ and Abraham means ‘the father of many nations.’ In the calling of Abram, the promise of becoming a great nation was given, but the promise was not ratified until Abram’s name was changed. Then he became the first father of a chosen covenant people. The next step typified the third angel’s message as Abraham is tested upon sacrificing Isaac, which typified the cross, which typified October 22, 1844, which typifies the Sunday law—which is the third angel’s message. That third covenant step was fulfilled on the twenty-second of October in 1844, and it is set forth in Genesis twenty-two.

Mu mutendera ogw'okubiri, erinnya lya Abulaamu lyakyusibwa ne lifuuka Ibulayimu. Abulaamu kitegeeza ‘taata waayimibwa,’ ate Ibulayimu kitegeeza ‘taata w’amawanga amangi.’ Mu kuyitibwa kwa Abulaamu, yaweebwa okusuubiza okw’okufuuka eggwanga ddene, naye okusuubiza tekwaakakasibwa okutuusa erinnya lya Abulaamu bwe lyakyusibwa. Awo n’afuuka taata asooka w’abantu b’endagaano abaalondebwa. Omutendera oguddako gwafaananyiriza obubaka bw’omumalayika ow’okusatu, nga Ibulayimu akemebwa mu kuwaayo Isaaka ng’ekiweebwayo, ekyo ne kifaananyiriza omusaalaba, ogwo ne gufaananyiriza nga 22 Okitobba 1844, era ekyo kifaananyiriza etteeka erya Sande—kye kye obubaka bw’omumalayika ow’okusatu. Omutendera ogw’endagaano ogw’okusatu gwatuukirizibwa nga 22 Okitobba 1844, era gusangibwa mu Olubereberye 22.

In the second step, which is the second angel’s message, where Abram’s name is changed, the rite of circumcision is established as the “sign” of a covenant people and their relation to God. It is in the history of the second angel’s message, that God’s people are sealed. They are lifted up as an ensign at the third angel’s message represented by the Sunday law, but they are sealed in the period just before the Sunday law, which in Millerite history would be, just before the door closed on October 22, 1844.

Mu kisanja eky'okubiri, ekye obubaka bwa malayika ow'okubiri, we erinnya lya Abramu lyakyusibwa, omukolo gw'okukomola ne gutekebwawo ng'akabonero k'abantu b'omukago n'enkolagana yaabwe ne Katonda. Mu byafaayo by'obubaka bwa malayika ow'okubiri, mwe basibwako akabonero abantu ba Katonda. Batumbulwawo ng'ekibendera mu bubaka bwa malayika ow'okusatu obukiikirirwa etteeka lya Ssande, naye basibwako akabonero mu kiseera katono nga etteeka lya Ssande tekinnabaawo; mu byafaayo bya Abamillerite, kino kyali katono nnyo nga tennaggala oluggi nga 22 Okitobba 1844.

The same is true with the three decrees to come out of Babylon that started the 2300-year prophecy, which ended at the third angel’s arrival on October 22, 1844. The temple was finished during the history of the second decree, after the first, but before the third. The foundations were laid during the first decree and the temple building finished in the history of the second decree. The third decree in 457 BC started the 2300 years, while the decree itself returned national sovereignty to the Jews. At the third waymark a kingdom is set up, as represented by the restoration of national sovereignty at the third decree and the lifting up of the church triumphant as an ensign at the Sunday law.

Bwe kityo bwe kiri ne ku biragiro bisatu ebyava mu Babulooni ebyatandikawo obunnabbi bw’emyaka 2300, obwaggwa ku kutuuka kw’omumalaika ow’okusatu nga Okitobba 22, 1844. Yeekaalu yatuukirizibwa mu mulembe gw’ekiragiro eky’okubiri, oluvannyuma lw’ekyasooka, naye nga tekunnabaawo eky’okusatu. Emisimbiro gyayo gyateekebwawo mu mulembe gw’ekiragiro ekisooka, ate okuzimba kwa yeekaalu ne kumalirizibwa mu byafaayo by’ekiragiro eky’okubiri. Ekiragiro eky’okusatu mu 457 BC kyatandika emyaka 2300, ate ekiragiro kennyini ne kizza obwetwaze bw’eggwanga eri Abayudaya. Ku kabonero akasatu obwakabaka butekebwawo, nga kiragirwa okuddamu okuzzaawo obwetwaze bw’eggwanga ku kiragiro eky’okusatu n’okugulumizibwa kw’ekkanisa eyawangula ng’ebbendera ku tteeka lya Ssande.

The third decree typified the third angel’s arrival to the marriage on October 22, 1844. The bride makes herself ready, before the marriage, not at the marriage. The sealing of the one hundred and forty-four thousand is accomplished just before the Sunday law in the period of time prophetically represented as the image of the beast test. We are informed that the image of the beast test is the test we must pass before probation closes.

Ekiragiro ekya ssatu kyafaananyiza okutuuka kwa Malayika ow’okusatu ku mbaga y’obugole nga ku 22 October, 1844. Omugole yeetegeka nga tekinnaba kubeerawo mbaga y’obugole, si ku mbaga y’obugole. Okuteekebwako ekisiba kw’abo 144,000 kituukirizibwa nga tennaba kutuuka etteeka ery’olunaku lwa Sande, mu kiseera ekiragibwa mu bunnabbi ng’ekigezo ky’ekifaananyi ky’ensolo. Tubuuliddwa nti ekigezo ky’ekifaananyi ky’ensolo kye kigezo kye tulina okuyitaamu nga tekinnaggala ekiseera ky’ekisa.

“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

Mukama andaze ddala nti ekifaananyi ky’ensolo kijja kuteekebwawo nga tekinnaggwa ekiseera ky’okugezesebwa; kubanga kijja kubeera ekigezo ekikulu eri abantu ba Katonda, mwe eby’obulamu bwabwe obutaggwaawo bijja okusalibwawo. Ensonga z’oyimirirako ziri mu kivuyo ky’ebitakwatagana okutuusa nti batono bokka be banaalimbibwa.

“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

Mu Okubikkulirwa 13 ensonga eno eragiddwa bulambulukufu; [Okubikkulirwa 13:11-17, kyasomeddwa].

“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

Kino kye kigezo abantu ba Katonda kye balina okuyitamu nga tebannateekebwako akabonero ka Katonda omulamu. Bonna abaakakasa obwesigwa bwabwe eri Katonda nga bagondera amateeka ge, era ne bagaana okukkiriza Ssabbiiti ey’obulimba, balibeera wansi w’ekibendera kya Mukama Katonda Yakuwa, era balifuna akabonero ka Katonda omulamu. Abo abaleka amazima agava mu ggulu ne bakkiriza Ssabbiiti ya Sande, balifuna akabonero k’ensolo. Manuscript Releases, volumu 15, 15.

The door closed on October 22, 1844, typifying the closed door at the Sunday law. Sister White states that the image of the beast test is the test we must pass “before” probation closes, and she also states that the test is where our eternal destiny is decided. Before the Sunday law, the bride makes herself ready, and this requires having the proper wedding garment, a garment that is to be purified by the refining fires of the Messenger of the Covenant. The seal is placed before the wedding, and then the wedding takes place at the Sunday law.

Oluggi lwaggala nga 22 Okitobba, 1844, nga kiraga ekifaananyi ky’oluggi oluggadde ku tteeka lya Ssande. Mukyala White agamba nti ekigezo ky’ekifaananyi ky’ensolo kye kigezo kye tulina okuyitamu “nga tekinnaggala” ekiseera eky’ekisa, era agamba nti ekigezo ekyo kye kifo we wasalirwaawo eby’enkomerero eby’obulamu bwaffe obutaggwaawo. Nga tekunnaba kutuuka etteeka lya Ssande, omugole yeetegeka, era kino kyetaagisa okuba n’olugoye lw’obugole olutuufu, olugoye olusaaniddwa okutukuza mu muliro ogusunsula ogw’Omubaka w’Endagaano. Akasayimu kateekebwa okusooka nga tekunnaba kubeerawo obugole, ate oluvannyuma obugole bubeerawo ku tteeka lya Ssande.

Sister White identifies that the sealing is a settling into the truth both intellectually and spiritually. She further identifies that ‘when’ God’s people are sealed, ‘then’ the shaking of God’s judgments will come. The shaking is the judgments that begin at the earthquake of Revelation eleven, which is the Sunday law in the United States.

Sister White alaga nti okuteekebwako akabonero kwe okunywezebwa mu mazima, mu bw’amagezi era n’omu bw’emmoyo. Ate era alaga nti bwe abantu ba Katonda bateekebwako akabonero, olwo okukankana kw’ebibonerezo bya Katonda kujja. Okukankana kwe bibonerezo ebikutandikira ku kikankano ky’ensi ekyogerwako mu Okubikkulirwa kkumi n’emu, kye tteeka lya Sande mu Amerika.

The Millerite temple was finished at the Midnight Cry, identifying that the seal is placed before the third waymark of judgment. In Abraham’s covenant the third step of judgment was Isaac on Mount Moriah, typifying not only Christ upon the cross, but also the offering of the Levites in Malachi three.

Yeekaalu ya baMillerite yamalirizibwa mu Okukaaba kw’ettumbi ly’ekiro, nga kiraga nti okuteekebwako akabonero kubaawo nga tekunnatuuka ku kabonero akasatu ak’okusalirwa omusango. Mu ndagaano ya Ibulayimu, ettambiro ery’okusatu ery’okusala omusango lyali Isaaka ku Lusozi Molaya, nga kiraga ekifaananyi, si Kristo ku musaalaba yekka, wabula n’ebiweebwayo bya Baleevi mu Malaki essatu.

And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years.

Era anaatuula ng’omuyenga era ng’omutukuzi w’effeeza; era anaatukuza abaana ba Lewi, n’abalongoosa ng’ezzaabu n’effeeza, baly’awaayo eri Mukama ekiweebwayo mu butuukirivu. Awo ekiweebwayo kya Yuda ne Yerusaalemi kijja okwoomera Mukama, ng’omu nnaku ez’edda, era ng’omu myaka egyasooka.

And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. Malachi 3:3–5.

Era ndibajja okusemberera okubasalira omusango; era ndibeera omujulirwa omwangu eri abalogo, n'eri abamenzi, n'eri abalayira obulimba, n'eri abo abanyigiriza omukozi ku mpeera ye, n'omunnamwandu n'omulekwa, n'eri abo abagyamu omunnaggwanga eddembe lye, n'eri abatantya nze, ayogera Mukama ow'eggye. Malaki 3:3-5.

After the purification process, the offering will ‘then’ be as in days of old, and the offering is prepared during the final act of judgment, for it is then that the Levites who have been purified and prepared as an offering, are contrasted with the foolish virgins who Christ is to be a “swift witness against.” The “swift witness” is the “faithful witness to the Laodicean church,” who cast Shebna as a ball into a far field, and who projectile vomits the Laodiceans out of His mouth. The separation of the wheat and tares will be swift, for the final movements are rapid ones. That swift messenger is He who suddenly comes to His temple in Malachi three.

Oluvannyuma lw’enkola y’okutukuza, ekiweebwayo kiriba ‘olwo’ nga bwe kyali mu nnaku ez’edda, era ekiweebwayo kitegekebwa mu kikolwa eky’enkomerero eky’okusala omusango, kubanga olwo Abaleevi abatukuziddwa era baategekeddwa nga ekiweebwayo, bagereranyizibwa n’abawala abasirusiru, be Kristo gw’anaabanga “omujulizi amangu” okubawakanya. “Omujulizi amangu” ye “Mujulizi omwesigwa eri ekkanisa eya Lawodikiya,” asuula Sebuna ng’omupiira mu ttale ery’ewala, era abasuula Aba Lawodikiya okuva mu kamwa ke. Okuyawula engaano n’omuddo omubi kuliba kwa mangu, kubanga ebikolerwa eby’enkomerero by’amangu nnyo. Omubaka oyo ow’amangu ye ajja amangu mu yeekaalu ye mu Malaki essatu.

The lifting up of the offering in Malachi “as in days of old,” is the lifting up of the ensign of the one hundred and forty-four thousand; it was the lifting up of the two Pentecostal wave loaves offering; it was the lifting up of the serpent on the pole in the wilderness; it was the lifting up of Christ on the cross and it was the lifting up of Shadrach, Meshack and Abednego in the fiery furnace with Christ while all the world marveled and wondered; it was the publication of the 1843 chart, and the intended purpose for the 1850 chart.

Okuyimusa ekiweebwayo mu Malaki “nga mu nnaku ez’edda,” kwe kuyimusa ekibendera kya 144,000; kwe kuyimusa emigaati ebiri egy’ekiweebwayo eky’okupepeya ku Pentekooti; kwe kuyimusa omusota ku mugo mu ddungu; kwe kuyimusa Kristo ku musaalaba, era kwe kuyimusa Sadraka, Mesaki ne Abeduneego mu ttanu ery’omuliro nga bali wamu ne Kristo, ng’ensi yonna yeewuunya ne yatangala; kwe kutongozebwa kw’echati eya 1843, era n’ekigendererwa ekyategekebwa ku chati eya 1850.

It was in the second step of Abraham’s covenant that the rite of circumcision was enacted and enforced, thus becoming the sign of the covenant. Abraham, unlike Moses, immediately circumcised Isaac, so when he lifted him up as an offering in the third step, Isaac would represent the sign. That sign would later be replaced by baptism, which together provide two witnesses to the sign of the cross.

Mu kitundu eky’okubiri eky’endagaano ya Ibulayimu mwe wateekebwawo omukolo gw’okukomola era ne gukakasibwa, ne gufuuka akabonero k’endagaano. Ibulayimu, si nga Musa, yakomola Isaka amangu ddala, ne bwe yatuuka ku kitundu eky’okusatu n’amuwaayo ng’ekiweebwayo, Isaka n’ayimiririra akabonero ako. Akabonero ako oluvannyuma ne kaddirwamu obatizo, era ebyo byombi ne bituwa obujulizi obubiri ku kabonero k’omusalaba.

“What is the seal of the living God, which is placed in the foreheads of His people? It is a mark which angels, but not human eyes, can read; for the destroying angel must see this mark of redemption. The intelligent mind has seen the sign of the cross of Calvary in the Lord’s adopted sons and daughters. The sin of the transgression of the law of God is taken away. They have on the wedding garment, and are obedient and faithful to all God’s commands.” Manuscript Release, number 21, 51.

Akabonero ka Katonda omulamu kye ki, akateekebwa ku mitwe gy’abantu be? Kano kabonero kasomebwa bamalayika, naye tekasomebwa maaso g’abantu; kubanga malayika omuzikiriza ateekwa okulaba akabonero kano k’obununulo. Ekirowoozo ekitegeera kirabye akabonero k’omusalaba ogwa Kalivari mu batabani ne bawala ba Mukama abatwaliddwa okuba abaana. Ekibi eky’okumenya etteeka lya Katonda kiggyiddwaawo. Bambadde olugoye lw’embaga ey’obugole, era bagondera era beesigwa eri ebiragiro bya Katonda byonna. Manuscript Release, ennamba 21, 51.

In the first step of the covenant in Genesis fifteen, a time prophecy of 400 years in bondage is identified, and Paul identifies the same period as 430 years. Paul’s calculation begins with the calling in Exodus twelve, for he includes Abram’s time of sojourning. When closely considered the four hundred years in relation to thirty years is one symbol set forth by Paul, and four hundred years set forth by Abram is another symbol. So, what does the four-hundred-year period represent, and what does the four-hundred and thirty year period represent, and what does the thirty years represent?

Mu ntandikwa y’endagaano mu Olubereberye 15, wateekebwawo obunnabbi bw’ebbanga bw’emyaka 400 mu buddu; ate Pawulo naye alaga ekiseera kye kimu ng’emyaka 430. Okubalirira kwa Pawulo kutandika n’okuyitibwa okuli mu Okuva 12, kubanga ayongeramu n’ebbanga Abramu lye yabeeberamu ng’omugenyi. Bw’okkebejja obulungi, emyaka 400 nga gyegattibwa ku myaka 30 nga bwe Pawulo yabyateekawo biba kabonero kamu, ate emyaka 400 nga bwe yategeezebwa Abramu ziba kabonero akalala. Kale, ekiseera ky’emyaka 400 kitegeeza ki, ekiseera ky’emyaka 430 kitegeeza ki, era n’emyaka 30 gitegeeza ki?

The scholars have aptly demonstrated that the four hundred and thirty years can be divided into two periods of two hundred and fifteen years, the first period free of bondage and slavery, the second is slavery.

Abakugu balaze obulungi nti emyaka 430 esobola okugabanyizibwa mu biseera bibiri, buli kimu kya myaka 215; ekisooka tekirimu kusibibwa newankubadde obuddu, ate ekyokubiri kya obuddu.

Abraham entered Canaan at the age of 75, and Isaac was born when Abraham was 100 years old (25 years later). Jacob was born when Isaac was 60 years old, and Jacob entered Egypt when he was 130 years old. This totals 215 years in Canaan and 215 years in Egypt, for a total of 430 years. For a student of prophecy this provides two testimonies, from two covenant symbols, for Paul, as with Abram had his name changed. Paul identifies 430 and Abram 400. The line upon line fulfillment of two related time prophecies is associated with the first covenant period that led to the establishment of God’s chosen people.

Abulaamu yayingira Kanani nga yali ya myaka 75, era Isaaka yazaalibwa Abulaamu nga Abulaamu yali ya myaka 100 (nga wayise emyaka 25). Yakobo yazaalibwa Isaaka nga Isaaka yali ya myaka 60, era Yakobo yayingira Misiri nga yali ya myaka 130. Bino biteeka wamu emyaka 215 mu Kanani n’emyaka 215 mu Misiri, nga byonna wamu biba emyaka 430. Eri omuyizi w’obunnabbi, kino kiwa obujulirwa bubiri okuva mu bubonero bw’endagaano bubiri eri Pawulo, nga bwe kyali ku Aburamu eyakyusibwa erinnya. Pawulo amanyisa emyaka 430, ate Aburamu 400. Okutuukirizibwa olunyiriri ku lunyiriri kw’obunnabbi bw’ebiseera ebiri ebikwatagana kikwatagana ne kiseera ky’endagaano eyasooka ekyaleeta okuteekebwawo kw’abantu ba Katonda abaalondebwa.

When Christ came into history to confirm the covenant with many for one week, that week represented two interrelated time prophecies. The four-hundred and thirty year prophecy of Paul can be divided into two equal parts, as with the week of Christ. 215 years in Canaan followed by the 215 years in Egypt, typifying the testimony of Christ in person for 1260 days, followed by 1260 days of Christ’s testimony in the person of His disciples. The 2520 days Christ confirmed the covenant also represents the seven times that are the “quarrel of His covenant.”

Bwe yajja Kristo mu byafaayo okukakasa endagaano n’abangi okumala wiiki emu, eyo wiiki yayimirira ng’obunnabbi bw’ebbanga obubiri obw’egattagana. Obunnabbi bwa Paulo bw’emyaka 430 busobola okugabibwa mu bitundu bibiri ebyenkanankana, nga bwe kiri ne wiiki ya Kristo. Emyaka 215 mu Kanaani ne gigobererwa emyaka 215 mu Misiri, nga kiraga ekifaananyi ky’obujulirwa bwa Kristo ye yennyini okumala ennaku 1260, ne zigobererwa ennaku 1260 ez’obujulirwa bwa Kristo mu kifo ky’abayigirizwa be. Mu nnaku 2520 Kristo yakakasa endagaano nazo ziraga emirundi musanvu egy’“okuwakana kw’endagaano ye.”

From 723 BC unto 1798 is 2520 years, and those years are divided into two periods of 1260 years, representing paganism trampling down the sanctuary and host for 1260 years, followed by papalism trampling down the sanctuary and host for 1260 years. The middle of Christ’s week was the cross, and the middle of the week (538) produces 1260 years of pagan testimony followed by 1260 years of pagan testimony from the papal disciple of paganism. When Christ’s kingdom of grace was empowered at the cross it typified 538, when the antichrist’s kingdom was empowered. At the cross, literal Israel was passed by and spiritual Israel began. In 538, literal paganism was passed by, and spiritual paganism began.

Okuva mu 723 BC okutuuka mu 1798, waliwo emyaka 2520, era emyaka egyo egabuddwamu mu biseera bibiri, buli kimu kya myaka 1260, nga kiraga obupagani obulinyirira ekifo ekitukuvu n’eggye okumala emyaka 1260, nga kigobererwa obupapa obulinyirira ekifo ekitukuvu n’eggye okumala emyaka 1260. Ekitundu ekya wakati mu wiiki ya Kristo kyali omusalaba, era ekitundu ekya wakati ky’omu wiiki (538) kireeta emyaka 1260 egy’obujulizi bw’obupagani, nga kigobererwa emyaka 1260 egy’obujulizi bw’obupagani okuva eri omuyigirizwa wa Papa ow’obupagani. Bwe bwafuna obuyinza ku musaalaba, obwakabaka bwa Kristo obw’ekisa bwali ekifaananyi kya 538, lwe bwafunibwa obuyinza obwakabaka bwa Antikulisito. Ku musaalaba, Isirayiri ow’omubiri yalekebwaawo era Isirayiri ow’omwoyo n’atandika. Mu 538, obupagani obw’omubiri bwalekebwaawo, era obupagani obw’omwoyo ne butandika.

Abram’s prophecy of four hundred years, is also four hundred and thirty years. It is the same prophecy, but set forth by two covenant symbols. Those two related time prophecies were identifying the bondage and deliverance of God’s people that would be fulfilled at the beginning of ancient Israel’s covenant history. At the end of ancient Israel’s covenant history, there is one time prophecy that aligns with another, in a day for a year relationship, thus identifying two time-prophecies emphasizing deliverance and bondage.

Obunnabbi bwa Abulamu obw’emyaka 400 era bwe bumu ne 430. Kye kimu kya bunnabbi, naye kyateekebwawo mu bubonero bubiri bw’endagaano. Obunnabbi obw’ebbanga obubiri obwo obufaanagana bwalaga obuddu n’okununulibwa kw’abantu ba Katonda, ebyali bigenda okutuukirizibwa ku ntandikwa y’ebyafaayo by’endagaano bya Isirayiri ey’edda. Ku nkomerero y’ebyafaayo by’endagaano bya Isirayiri ey’edda, waliwo obunnabbi obw’ebbanga obumu obukwatagana n’obulala, mu ngeri nga olunaku lumu luyimirira mwaka gumu, n’olwekyo ne bulaga obunnabbi obubiri obw’ebbanga obusimbayo ku kununulibwa n’obuddu.

In the middle history of the beginning and ending of ancient Israel we find Daniel in the captivity of Babylon. From that covenant history, which identifies bondage and a promise of delivery; the prophecy which ties ancient Israel covenant history together with modern Israel’s covenant history is set forth. In the book of Daniel, two time-prophecies are identified. The “oath” of Moses’ “seven times” of Leviticus twenty-six is identified in Daniel 9/11, as well as verse thirteen’s question in Daniel eight, that leads to the answer of verse fourteen, that identifies the prophecy of 2300 years. The “oath,” which if broken, is the “curse of Moses” in Daniel nine eleven, when carried out in 677 BC against the southern kingdom and it concluded on October 22, 1844, as did the 2300 years. Both 2520 scatterings are located in the question of verse thirteen, and verse fourteen’s answer is the 2300.

Mu byafaayo eby’omu wakati mu ntandikwa n’enkomerero ya Isirayiri ey’edda, tusanga Danyeri ng’ali mu buwaŋŋanguse e Babulooni. Okuva mu byafaayo by’endagaano eyo, ebiraga obuddu n’okusuubizo olw’okununulwa; obunnabbi obugatta wamu ebyafaayo by’endagaano bya Isirayiri ey’edda n’eby’endagaano bya Isirayiri ya leero bulambikibwa. Mu kitabo kya Danyeri, wategeerekebwa obunnabbi bubiri bw’ebiseera. “KIRAYIRO” ky’“EMIRUNDI MUSANVU” gya Musa egy’omu Leevitikusi amakumi abiri mu mukaaga kimanyibwa mu Danyeri 9/11, era n’ekibuuzo eky’olunyiriri olw’ekkumi n’asatu mu Danyeri munaana, ekitwala ku ddamu ery’olunyiriri olw’ekkumi n’enna, eriraga obunnabbi bw’emyaka 2300. Ekirayiro ekyo, bwe kyetyobolwa, kye “omukolimiro gwa Musa” oguli mu Danyeri 9/11; era bwe kyakolebwa mu 677 BC ku bwakabaka obwa maserengeta ne kiggwaawo nga 22 Okitobba 1844, nga n’emyaka 2300 bwe gyaggwaawo. Okusaasaanyizibwa kwombi kwa 2520 kusangibwa mu kibuuzo eky’olunyiriri olw’ekkumi n’asatu, ate n’eddamu ery’olunyiriri olw’ekkumi n’enna ye 2300.

As with Moses, the alpha of ancient Israel’s covenant history, and as with Christ, the omega of ancient Israel’s covenant history, the beginning alpha history of modern Israel included two interrelated time prophecies. One represented bondage and slavery and the other deliverance. The division of 430 years into two equal periods in the alpha history of ancient Israel typified, the prophetic division that was repeated in the week Christ confirmed the covenant, and the interrelated period of judgment for breaking the covenant which was divided into two equal periods, sets forth two witnesses; that the alpha history of modern Israel would have a similar prophetic anchor. The 2520 years and 2300 years ending together provide the third witness of two interrelated time-prophecies, which possess a prophecy that is divided equally in the middle.

Nga bwe kyali ne Musa, Alufa w’ebyafaayo by’endagaano bya Isirayiri ey’edda, era nga bwe kyali ne Kristo, Omega w’ebyafaayo by’endagaano bya Isirayiri ey’edda, ebyafaayo eby’Alufa by’Isirayiri ey’omulembe guno byalimu obunnabbi bubiri bw’ebbanga obwakwatagana. Ekimu kyayimirira obuwambe n’obuddu, ekirala okulokolebwa. Okugabibwamu mu bitundu bibiri ebingana kw’emyaka 430 mu byafaayo eby’Alufa eby’Isirayiri ey’edda kwalaga ekifaananyi ky’okugabibwa okw’obunnabbi okwaddamu mu ennaku musanvu Kristo lwe yakakasanga endagaano, era n’ekiseera eky’okusalirwa omusango olw’okumenya endagaano ekikwataganye, ekyagabibwa mu bitundu bibiri ebingana; kino kyateeka mu maaso abajulirwa babiri nti ebyafaayo eby’Alufa eby’Isirayiri ey’omulembe guno byandibadde n’empagi y’obunnabbi efaananako. Emyaka 2520 n’emyaka 2300 nga bikoma wamu biwa omujulirwa ow’okusatu nti waliwo obunnabbi bw’ebbanga bubiri obwakwatagana, oburimu ekiseera ekigabibwa mu bitundu bibiri ebingana wakati.

Three witnesses would lead a soul to expect that when the Lord enters into covenant with the one hundred and forty-four thousand in the omega history of modern Israel, that there would be two related prophecies of prophetic time, and a period connected that is divided into two equal parts, but this cannot be so, for when the Lord entered into covenant with modern Israel, He raised His hand to heaven and proclaimed that time would be no longer.

Abajulizi basatu bandireetedde omwoyo okusuubira nti, Omukama bw’anaayingira mu ndagaano n’aba 144,000 mu byafaayo bya Omega eby’Isirayiri ya leero, wandibaawo obunnabbi bbiri obw’obudde obw’okwatanagana, era n’ekiseera ekikwataganamu ekigabanyiziddwa mu bitundu bibiri ebyenkanankana; naye kino tekiyinzika kubeera bwe kityo, kubanga Omukama bwe yayingira mu ndagaano ne Isirayiri ya leero, yayimusa omukono gwe eri eggulu n’alangirira nti obudde tebugenda kubeerawo nate.

The covenant of the one hundred and forty-four thousand is represented by two wave loaves of the first fruit wheat offering. The prophetic structure of three witnesses, followed by a twofold witness that lacks the distinction of prophetic time, is found in Abram’s offering of a heifer (that was divided equally), a she goat (that was divided equally), and a ram (that was divided equally), followed by a turtledove and a pigeon.

Endagaano ey’abantu 144,000 eyimiririrwa mu migaati ebiri egikubisibwa mu bbanga egy’ekiweebwayo ky’engano eky’ebibala ebisooka. Enteekateeka ey’obunnabbi ey’abajulizi basatu, egobererwako abajulizi babiri abatalina enjawulo ya kiseera ky’obunnabbi, kisangibwa mu kiweebwayo kya Abaramu: ente enkazi (eyasalibwamu mu bitundu bibiri eby’enkana), embuzi enkazi (eyasalibwamu mu bitundu bibiri eby’enkana), n’endiga entume (eyasalibwamu mu bitundu bibiri eby’enkana), oluvannyuma ne enjiba y’omu nsiko n’ejjiba.

The first three offerings all had three years attached to their symbolism, identifying they represent three offerings which possessed prophetic time. Not only did the three offerings all possess prophetic time, they each had prophetic time that was equally divided into two periods. The turtledove and the pigeon have no age attached, they simply needed to be young, for they represent the last generation of covenant people, who is represented by two birds, or two flocks.

Ebiweebwayo ebisatu ebyasooka byonna byalina emyaka esatu egyasibwawo ku kufaananyiza kwabyo, nga kiraga nti bikiikirira ebiweebwayo bisatu ebyalina ebbanga ly’obunnabbi. Si kyokka nti ebiweebwayo ebisatu byonna byalina ebbanga ly’obunnabbi; era buli kimu kyalina ebbanga ly’obunnabbi erigabanyiziddwa mu biseera bibiri ebyenkanankana. Ennangaana n’enjiba tezaaliko myaka gyaasibwawo; zaateekwa kubeera ntono, kubanga bikiikirira emulembe ogusembayo gw’abantu b’endagaano, abalagibwa ng’ebinyonyi bibiri, oba ebisibo bibiri.

The two flocks represent the great multitude and the one hundred and forty-four thousand, but the two birds hold a secondary meaning. The pigeon is one of the offerings for the sanctuary, and when you look up the identification of the pigeon as an offering, more times than not it means a type of dove; whereas the pigeon in Abram’s offering is identifying a bird that is so young it has no feathers, or worse yet, a bird whose feathers have been plucked off. At this prophetic level the two birds are the wheat and tares.

Ebisibo ebiri bikiikirira ekibiina ekinene ennyo n’abantu 144,000, naye ebinyonyi ebyo ebiri birina amakulu ag’okubiri. Enjiba eri mu biweebwayo eby’ewatukuvu, era bwe onoonya obulambulula bw’enjiba nga kiweebwayo, emirundi mingi kiba kitegeeza ekika ky’enjiba; naye enjiba mu kiweebwayo kya Abram eraga ennyonyi ento nnyo nga terina bwoya, oba n’okusingawo obubi, ennyonyi ebuuliddwa obwoya bwayo. Mu mutendera guno ogw’obunnabbi, ebinyonyi ebiri bino bye engano n’ebisagazi.

In the last days the ensign will be lifted up to the heavens as a bird, and it will do so at the very time that two unclean birds are going to lift up wickedness and place her on her throne in Shinar.

Mu nnaku ez’oluvannyuma ekibendera kijja kuyimusibwa eri eggulu ng’ennyonyi, era ekyo kijja kuba mu kiseera kennyini ennyonyi ebbiri ezitalongoofu lwe bajja kuyimusa obubi ne babuteeka ku ntebe yaabwo ey’obwakabaka e Sineeri.

Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what is this that goeth forth. And I said, What is it? And he said, This is an ephah that goeth forth. He said moreover, This is their resemblance through all the earth. And, behold, there was lifted up a talent of lead: and this is a woman that sitteth in the midst of the ephah.

Awo malayika eyali ayogera nange n’avaayo, n’aŋŋamba nti, Golawo kati amaaso go, olabe ekivaayo kye kiri. Ne mbuuza nti, Kiki ekyo? N’aŋŋamba nti, Efa eno efuluma. N’ayongerako n’agamba nti, Kino kye kifaananyi kyabwe mu nsi yonna. Era, laba, ne wasitulwa ettalanta ey’erisasi: era ono ye mukazi atudde mu wakati w’efa.

And he said, This is wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof.

N’agamba nti, Kino kye kibi. N’akisuula mu wakati w’eefa; era n’asuula obuzito bw’obuleedi ku kamwa ako.

Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind was in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven. Then said I to the angel that talked with me, Whither do these bear the ephah? And he said unto me, To build it an house in the land of Shinar: and it shall be established, and set there upon her own base. Zechariah 5:5–11.

Awo ne nnyimusa amaaso gange, ne ndaba; laba, wavaamu abakazi ababiri, omuyaga gwali mu biwaawaatiro byabwe; kubanga baalina ebiwaawaatiro ng'ebiwaawaatiro by'akalooli; ne bawanika efa wakati w'ensi n'eggulu. Awo ne ngamba malayika eyali ayogera nange nti, Bano bagitwalira wa efa? N'aŋŋamba nti, Okugizimbira ennyumba mu nsi ya Sinake; era enaatuuzibwa, ne giteekebwa eyo ku musingi gwayo. Zekaliya 5:5-11.

The papacy, represented as “wickedness,” or by Paul as “that wicked,” received its deadly wound in 1798, when a talent of lead was placed over the basket she sits in. Thereafter spiritualism and apostate Protestantism are going lift her up and build her a house in Shinar, at the same point that God has finished building the house that He is going to lift up as an ensign. In Zechariah the counterfeit ensign is the woman of wickedness and the ensign are represented as doves. The world with then be choosing between Rome, which is the cage of every unclean and hateful bird, or the dove, a symbol of God’s covenant with mankind.

Obwa Papa, obulabirwamu ng’ “obubi,” era Pawulo n’abwogerako ng’ “oyo omubi,” bwafuna ekiwundu eky’okufa mu 1798, nga ettalanta ya lead yateekebwa waggulu w’ekisero mw’atudde. Oluvannyuma spiritualism ne Protesitanti eyajeemye bagenda kumusitula ne bamuzimbira ennyumba e Shinar, mu kiseera kye kimu Katonda ng’amaze okumaliriza okuzimba ennyumba gy’agenda okugulumiza ng’ebbendera. Mu Zekkaliya, ebbendera ery’obulimba ye mukazi w’obubi, ate ebbendera liragibwa ng’enjiba. Ensi olwo ejja kuba erondawo wakati wa Loma, ekisiba ky’ebinyonyi byonna ebitali bitukuvu era ebikyawa, oba enjiba, akabonero k’Endagaano ya Katonda n’abantu.

And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Revelation 18:2.

Ne yeekaabira n’eddoboozi ery’amaanyi nnyo, ng’agamba nti, Babulooni enkulu egudde, egudde, era efuuse ekifo eky’okubeeramu badayimooni, n’ekisibe ky’emizimu gyonna emitali mirongoofu, era ekisibe ky’ennyonyi zonna ezitali zirongoofu era ezikyawa. Okubikkulirwa 18:2.

Christ stated in connection with His death and resurrection, ‘destroy this temple, and I will raise it up in three days.’ Those three days represent a prophetic period when a temple is raised up, as was the case with Moses, with Christ and with the Millerites. The three-year-old requirement for Abram’s offering of a heifer, she goat and ram represent that within each of the three covenant histories we are now considering, a temple would be erected. The final covenant temple of the one hundred and forty-four thousand is the ensign is to be lifted up as a crown unto heaven. For this reason; the heifer, she goat and ram are earth beasts, thus making the distinction with the birds that fly in the heavens. The covenant temple that is erected in the last days is when Jerusalem is lifted up above all the hills and mountains.

Kristo, ng’akwata ku kufa n’okuzuukira kwe, yagamba nti, ‘Mumenye yeekaalu eno, ne ndirizimba mu nnaku ssatu.’ Ezo nnaku ssatu ziraga ekiseera eky’obunnabbi mwe bazimba yeekaalu, nga bwe kyali eri Musa, eri Kristo, era n’eri Abamillerite. Ekiragiro nti ebiweebwayo Abulaamu bye yaweza, okuli ente enkazi, embuzi enkazi n’endiga ensajja, buli kimu kibeere kya myaka esatu, kiraga nti mu buli mu byafaayo by’emikago ebisatu bye tukirowoozaako kaakano, yeekaalu ejja kuzimbibwa. Yeekaalu y’omukago ey’enkomerero eya bantu 144,000 ebeera bbendera erigulumizibwa ng’engule eri eggulu. Omw’ensonga eyo; ente enkazi, embuzi enkazi n’endiga ensajja ze nsolo z’ensi, ne ziyawukana ku nnyonyi ezibuuka mu ggulu. Yeekaalu y’omukago erizimbibwa mu nnaku ez’enkomerero lwe kubeera Yerusaalemi egulumizibwa waggulu okusinga obusozi n’ensozi byonna.

Though I have not yet identified every element of Abram’s first of three covenant steps, so far, every element we have considered has a counterpart in the beginning and ending of ancient literal Israel, and in the beginning of modern Israel. We have shown the three steps of the angels of Revelation fourteen in Abram’s first covenant step. The fractal of the three angels that is in the first covenant step of Abram, will be even more clearly upheld when we consider Abram’s second and third covenant steps.

Newankubadde sinnaba kulambulula buli kitundu ky’omutendera ogusooka ku emitendera esatu egy’endagaano ogwa Abramu, okutuusa kati buli kitundu kye tukozeeko kirina ekyakifaananako mu ntandikwa n’okukoma kwa Isirayiri wa ddala ow’edda, era ne mu ntandikwa ya Isirayiri ey’omu mulembe guno. Tulaze emitendera esatu gy’abamalayika ab’Okubikkulirwa kkumi na nnya mu mutendera ogusooka ogw’endagaano ogwa Abramu. Fractal y’abamalayika abasatu eri mu mutendera ogusooka ogw’endagaano ogwa Abramu ejjakweyoleka obulungi okusinga nga tukebera omutendera ogw’okubiri n’ogw’okusatu ogw’endagaano ogwa Abramu.

Abram’s “eight” offerings represent not only offerings that would become part of Moses’ sanctuary rituals, but they identify and confirm the role of prophetic time in the story of God’s covenant people. They confirm the beginning and endings of Israel as God’s chosen people, whether literal or spiritual.

Ebiweebwayo bya Abram “munaana” tebilaga bibiweebwayo byokka ebyandifuuse ekitundu ky’emikolo mu Weema Entukuvu eya Musa, wabula birambulula era bikkakkanya omulimu gw’ebiseera eby’obunnabbi mu lugero lw’abantu ba Katonda ab’endagaano. Bikkakkanya entandikwa n’enkomerero za Isirayiri ng’abantu ba Katonda abalondebwa, oba bwa nnamaddala oba obw’omwoyo.

Paul’s 430 years, is a prophetic period that cannot be logically separated from Abram’s 400 years. When laid over the top of one another they produce a thirty-year period, followed by four hundred years. This is where we will continue the next article.

Emyaka 430 gya Pawulo ge kiseera ky’obunnabbi, era tekisobola mu magezi okuwawulibwa okuva ku myaka 400 gya Aburaamu. Bwe bitekebwa ku kimu waggulu ku kimu, bivamwo kiseera kya myaka amakumi asatu, nga kigobererwa emyaka ebikumi bina. Wano we tunaayongera mu kiwandiiko ekiddako.

“The prophecies recorded in the Old Testament are the word of the Lord for the last days, and will be fulfilled as surely as we have seen the desolation of San Francisco.” Letter 154, May 26, 1906.

"Obunnabbi obuwandiikiddwa mu Endagaano Enkadde bwe kigambo kya Mukama eky’ennaku ez’enkomerero, era bujja kutuukirizibwa nga bwe kikakafu ddala nga bwe twalabye okuzikirira kwa San Francisco." Ebbaluwa 154, nga 26, omwezi gwa Mayi, 1906.