The Lion of the tribe of Judah is a name for Jesus, which emphasizes Christ’s work in sealing and then unsealing His prophetic Word. In chapter five of Revelation the Lion of the tribe of Judah, who is also the root of David prevailed to open the book. The “root” of David was Jessie, and the root of Jessie was Pharez, and his root was Judah, and his root was Jacob, and his root was Isaac, and his root was Abraham. The root of David or Jessie when mentioned in connection with the Lion of the tribe of Judah is emphasizing the principles of beginning and ending, which is Alpha and Omega. When the Revelation of Jesus Christ is unsealed in chapter one of Revelation the primary attribute of His character is that He is Alpha and Omega. Who He is, is also the principle that is employed to unseal the prophecies which the Lion of the tribe of Judah has sealed, when He determines that it is time.

Empologoma ey’ekika kya Yuda erinnya lya Yesu, eriraga ennyo omulimu gwa Kristo ogw’okusiba n’oluvannyuma okuggulawo Ekigambo kye eky’obunnabbi. Mu ssuula etaano ey’Okubikkulirwa, Empologoma ey’ekika kya Yuda, era nga ye n’omuzizi gwa Dawudi, yaawangula n’aggula ekitabo. “Omuzizi” gwa Dawudi ye Yese, omuzizi gwa Yese ye Peresi, n’omuzizi gwe ye Yuda, n’omuzizi gwe ye Yakobo, n’omuzizi gwe ye Isaaka, n’omuzizi gwe ye Ibulayimu. Omuzizi gwa Dawudi oba ogwa Yese bwe gutwalibwa wamu n’Empologoma ey’ekika kya Yuda gulambulula ensonga z’okutandika n’okukoma, ezo ze Alufa ne Omega. Mu ssuula esooka ey’Okubikkulirwa, Okubikkulirwa kwa Yesu Kristo bwe kugguliddwaawo, ekintu ekisinga okulambulula obutonde bwe kye kino: Ye Alufa ne Omega. Ani gy’ali, kye kintu ekikozesebwa okusumulula obunnabbi Empologoma ey’ekika kya Yuda bye yasiba, bw’asalawo nti ekiseera kituuse.

The unsealing of God’s prophetic Word is an element of God’s work of redemption as He employs the power of His Word to produce revival’s according to His will. Sister White says that when the books of Daniel and Revelation are better understood there will be seen among us a great revival. It is the light of God’s prophetic Word that produces revival and reformation according to His will.

Okubikkulwawo kw’Ekigambo kya Katonda eky’obunnabbi kye kitundu ku mulimu gwa Katonda ogw’okununula, ng’akozesa amaanyi g’Ekigambo kye okuleeta okuzuukuka okusinziira ku by’ayagala. Mukyala White agamba nti bwe ebitabo bya Danyeri n’Okubikkulirwa bitegeerekebwa bulungi okusinga, walirabika mu ffe okuzuukuka okukulu. Ekitangaala ky’Ekigambo kya Katonda eky’obunnabbi kye kireeta okuzuukuka n’okutereeza okusinziira ku by’ayagala.

Sister White looking at the last days refers to a great reformation that takes place among God’s people in the latter days. The revival and reformations of sacred history were all produced from God’s Word, and each of those sacred periods pointed to the last great revival and reformation that begins shortly before the Sunday law. Those revivals are produced by an unsealing of God’s Word. The seven thunders were sealed up, just as was the book of Daniel in chapter twelve.

Sister White bw’atunuulira ennaku ez’enkomerero, ayogerako ku kutereeza okunene okubeerawo mu bantu ba Katonda mu nnaku ez’oluvannyuma. Okuzuukusa n’okutereeza ebyafaayo ebitukuvu byonna byava mu Kigambo kya Katonda, era buli ku biseera ebyo ebitukuvu byalaga ku kuzuukusa okukulu n’okutereeza okw’enkomerero okutandika mu kaseera katono nga tekannaba kubeerawo etteeka ery’Olw’ Sande. Okuzuukusa ezo zivudde mu kuggululwa kw’Ekigambo kya Katonda. Enkuba omusanvu zaasibibwa, nga bwe kyasibwa Kitabo kya Danyeri mu Ssuula ey’ekkumi n’ebiri.

When we apply the prophetic characteristics of a period of scattering that are associated with the symbol of 1260, we find that in Revelation eleven, Moses and Elijah are dead in the street for three and a half days. By verse eighteen the time of God’s wrath has arrived. Moses and Elijah represent God’s people just before the close of human probation. They are scattered for 1260 symbolic days in the streets of Sodom and Egypt, where Jesus was crucified.

Bwe tukozesa ebiranga eby’obunnabbi eby’ekiseera eky’okusaasaanyizibwa ebigattiddwa ku akabonero ka 1260, tusanga nti mu Okubikkulirwa 11, Musa ne Eriya bafudde mu nguudo okumala ennaku ssatu n’ekitundu. Okutuuka ku lunyiriri lwa kkumi n’omunaana, ekiseera ky’obusungu bwa Katonda kituuse. Musa ne Eriya bakiikirira abantu ba Katonda nga waliwo akaseera katono okuggala kw’ebbanga ery’okugezesebwa kw’abantu. Basaasaanyizibwa okumala ennaku 1260 ez’ekifaananyi mu nguudo za Sodomu ne Misiri, eyo we Yesu yabambibwa ku musalaba.

Moses and Elijah were empowered to give their testimony from verse three on to verse seven where they are slain in the street. John finished measuring the temple in verse two, then Moses and Elijah are empowered to give their testimony, clothed in sackcloth. The message of Elijah and Moses were given to Philadelphian Millerite Adventism in 1844, and by 1863, their voices were buried under the customs and traditions that are handed down from generation to generation. They were empowered to give their testimony for three and a half years, clothed in “sackcloth,” a symbol of the escalating darkness from 1863 onward.

Musa ne Eriya bawebwa amaanyi okuwa obujulizi bwabwe okuva ku musoko ogw’okusatu okutuuka ku musoko ogw’omusanvu we battibwa mu luguudo. Yokaana yamaliriza okupima yeekaalu ku musoko ogw’okubiri, ne w’akiva Musa ne Eriya bawebwa amaanyi okuwa obujulizi bwabwe, nga bambadde olugoye olw’ebbukutu. Obubaka bwa Eriya ne Musa bwaweebwa Adiventizimu ya Millerite ey’e Filadelifiya mu 1844, era mu 1863, amaloboozi gaabwe gaziikibwa wansi w’empisa n’ennono ezisika obusika okuva ku mulembe okudda ku mulala. Bawebwa amaanyi okuwa obujulizi bwabwe okumala emyaka esatu n’ekitundu, nga bambadde “olugoye olw’ebbukutu,” akabonero k’ekizikiza ekyeyongera okuva mu 1863 okudda mu maaso.

When we apply Sister White’s definition of the seven thunders as representing the events of the first and second angels, in a line upon line fashion, we construct a history that begins with an angel descending with a message, but line upon line, the angel is both the first and second angel. One placed his foot upon the land and one foot upon the sea on August 11, 1840, and the other arrived at the disappointment of April 19, 1844.

Bwe tukozesa ennyonnyola ya Mukyala White ey’okubwatuka musanvu kw’enkuba ng’akikiikirira ebintu ebyaliwo eby’omumalayika asooka n’ow’okubiri, mu ngeri ey’olunyiriri ku lunyiriri, tuzimba ebyafaayo ebitandikira ku malayika ng’akka n’obubaka; naye, olunyiriri ku lunyiriri, omumalayika ye y’abeera omusooka era n’ow’okubiri. Omu yateeka ekigere kye kimu ku ttaka n’ekirala ku nnyanja ku 11 ogwa Agusito 1840, n’omulala n’atuuka ku kusuubirwa okutatuukirira kw’Epreeri 19, 1844.

The next waymark in each parallel history is God’s hand, which is associated with Habakkuk’s tables. With the first angel, the 1843 chart was produced, but there was a mistake in some of the figures. With the second angel, God’s hand is a waymark of Habakkuk’s tables; represented when He removed His hand from the mistake. When he removed His hand, the message progressively developed until its climax at the Exeter camp meeting, just before the disappointment of October 22, 1844.

Mu buli byafaayo ebirimu okwenkanankana, akabonero ak’ekubo akaddirira ye Omukono gwa Katonda ogw’ekwatagana n’ebipande bya Habakkuku. Wamu ne Malayika asooka, ekyapa kya 1843 ekiraga eby’obunnabbi kyakolebwa, naye waaliwo ensobi mu bimu ku nnamba. Wamu ne Malayika ow’okubiri, Omukono gwa Katonda gubeera akabonero ku bipande bya Habakkuku; era kino kyeyalabikira bwe yaggyawo omukono gwe ku nsobi. Bwe yaggyawo omukono gwe, obubaka ne bukula bukula ne bulambuluka okutuuka ku ntikko yaabwo ku lukuŋŋaana lw’ekyeyo e Exeter, nga katono ddala nga tekunnabaawo okwenyiga okwa October 22, 1844.

The two lines identify a worldwide message, for the angel who arrives places one foot on the land and one foot on the sea, and inspiration informs us this represents a worldwide message. The angel also identifies the beginning of the tarrying time in the parable of the ten virgins. At this first waymark we also see God’s hand producing a lie. On April 19, 1844, prophetically it appeared as if the vision had lied, but those who had patience, waited, and though the vision tarried, it did not lie. But when the line we are building begins, the lie of the first disappointment is marked as an attribute of the first waymark.

Ennyiriri bbiri ziraga obubaka obw’ensi yonna, kubanga malayika atuuka n’ateeka ekigere kimu ku ttaka n’ekirala ku nnyanja, era okukwatibwako kw’Omwoyo Omutukuvu kututegeeza nti kino kuyimira obubaka obw’ensi yonna. Malayika era alaga entandikwa y’ebbanga ery’okulindirira mu lugero lw’abawala abakyali bamuwala kkumi. Ku kabonero kano akasooka era tulaba omukono gwa Katonda ng’uleeta ekirimba. Ku April 19, 1844, mu by’obunnabbi, kyalabika ng’okwolesebwa kwalimbye; naye abo abaalina okugumiikiriza baalindirira, era newankubadde ng’okwolesebwa kwalwawo okutuuka, tekwalimba. Naye bwe lutandika olunyiriri lwe tukuzimba, ekirimba eky’okusubwa essuubi okw’olubereberye kimakibwa ng’ekirungo ky’akabonero akasooka.

Then the waymark of God’s hand and Habakkuk’s tables shows God covering a mistake and then removing His hand from the mistake. In Millerite history, the mistake was allowed by God in May of 1842, when the chart was printed, and the mistake was thereafter manifested when the year 1843 ended, but it was some time after, that the Lord removed His hand from the mistake in the figures. The mistake was from May of 1842 until somewhere after the first disappointment. For the first angel, God’s hand and Habakkuk’s tables is marked in May of 1842, but the removal of His hand in the history of the second angel would be shortly after the first disappointment.

Noolwekyo akabonero akalaga ekkubo ak’omukono gwa Katonda n’ebipande bya Habakkuku kalaga Katonda ng’abikkako ensobi era n’alyoka aggyako omukono gwe ku nsobi eyo. Mu byafaayo by’Abamillerite, Katonda yakkiriza ensobi mu Mayi wa 1842, lwe baakubira mu mpapula ekipande, era oluvannyuma ensobi n’eyolesebwa omwaka gwa 1843 bwe gwaggwa; naye nga wayiseewo akaseera, Mukama n’aggyako omukono gwe ku nsobi mu mibalo. Ensobi yali okuva mu Mayi wa 1842 okutuuka wa oluvannyuma lw’okusuulibwaamu okulusooka. Ku mulayika asooka, omukono gwa Katonda n’ebipande bya Habakkuku byalambikibwa mu Mayi wa 1842, naye okuggyawo omukono gwe mu byafaayo by’omulayika ow’okubiri kwabaawo mu bbanga ttono oluvannyuma lw’okusuulibwaamu okulusooka.

This identifies the waymark of the “hand” as a prophetic period. A period that begins with His hand covering a mistake, and then ending with His hand being removed from the mistake. This period of His hand covering and uncovering is an illustration of the work of the Lion of the tribe of Judah as He seals and then unseals prophetic light. He covered truth, then revealed the very same truth—in a different light that did not contradict the original light. He did it in order to produce the revival and reformation of the Millerite Midnight Cry.

Kino kiraga nti akabonero ak’ekkubo aka “omukono” kye bbanga ery’obunnabbi. Ebbanga lino litandikira nga omukono gwe gubikka ensobi, era ne gimalira nga aggyemu omukono gwe ku nsobi. Ebbanga lino ly’omukono gwe okubikka n’okubikkula lye kifaananyi ky’omulimu gw’Empologoma ey’ekika kya Yuda nga asiba era n’abikkula omusana gw’obunnabbi. Yabikka amazima, oluvannyuma n’alabikkula amazima ago gennyini mu musana omulala ogutawakanya musana ogwasooka. Yakikola okuleeta okuzuukuka n’enkyukakyuka eby’Okukaaba okw’ettumbi ly’ekiro kw’aba Millerite.

The tarrying time, which began with the arrival of the angel ended when His hand was removed, thus unsealing prophetic light which began the “seventh-month movement” that led to the Midnight Cry message at the Exeter camp meeting, where the message turned into a tidal wave, until the closed door at the great disappointment. The manifestation of God’s power through the unsealing of His Word produced an escalating revival and reformation.

Ekiseera eky’okulindirira, ekyaatandikira ku kutuuka kw’omulayika, ne kiggwa omukono gwe bwe gwaggyibwawo, ne kuggulwawo omusana gw’obunnabbi ogw’atandikawo ekikwekweto ky’omwezi ogw’omusanvu ekyaleeta obubaka bw’Okukaaba k’omu ttumbi ly’ekiro ku lukuŋaana lw’ekisulo e Exeter, we obubaka ne bufuuka omuyengo omunene ng’ogw’amayengo g’ennyanja, okutuusa ku ddira eriggaliddwa ku kugwaamu essuubi okunene. Okulabisibwa kw’amaanyi ga Katonda okuyita mu kuggyamu ekikomo ku Kigambo kye ne kuleeta okuzukuka n’ennongoosereza ebyeyongera okukula.

In 1863, the Laodicean Millerite movement was forbidden to cross over the Jordan, and were assigned to the wilderness for stoning Elijah and Moses. The message of William Miller was the message of Elijah, and Miller’s foundational message was Moses’ “seven times.” To reject the “seven times” was to slay Moses, and to reject the foundational truth set forth by Miller, was to slay Elijah. In 1863 the messenger and the message were murdered in the street, and from that point on, the only way to find them was to search for their graves in Jeremiah’s old paths. They were dead in the street—that is until they are resurrected. They are resurrected when the “seven thunders’ future events” that will be “disclosed in their order” are repeated—in the history of the one hundred and forty-four thousand.

Mu 1863, ekibiina ky’Abamillerite ab’e Layodokiya kyagaanirwa okusomoka Yoludaani, era ne kiteekebwa mu ddungu olw’okukubira amayinja Eriya ne Musa. Obubaka bwa William Miller bwali bubaka bwa Eriya, era obubaka bwa Miller obw’omusingi bwali ‘emirundi musanvu’ gya Musa. Okugaana ‘emirundi musanvu’ kyali okutta Musa, era okugaana amazima ag’omusingi Miller ge yateekawo, kyali okutta Eriya. Mu 1863 omubaka n’obubaka baattirwa mu nguudo, era okuva olwo, ekkubo lyokka ery’okubazuula lye lyali okunoonya entaana zaabwe mu makubo ag’edda ga Yeremiya. Baali bafudde mu nguudo, okutuusa lwe bazuukizibwa. Bazuukizibwa bwe ‘ebibwatuko musanvu eby’omu biro eby’omu maaso’ ebigenda ‘okubikkulibwa mu nteekateeka yaabyo’ biddibwamu mu byafaayo by’abo 144,000.

When the history of the first angel is laid over the top of the history of the second angel, the prophetic structure produces a point of reference to follow Christ’s hand, which is the light upon the path of the Midnight Cry. The original light of the Midnight Cry lightens the path and it is the light of His “glorious right arm” that leads the way up the path.

Bwe biteekebwa ebyafaayo bya Malayika asooka waggulu w’ebyafaayo bya Malayika ow’okubiri, enteekateeka ey’obunnabbi ezaala ekifo eky’okusinziirako eky’okugoberera omukono gwa Kristo, ogwo gwe kitangaala ku kkubo ky’Enduulu ey’awakati w’ekiro. Ekitangaala ekyasooka eky’Enduulu ey’awakati w’ekiro kyaka ku kkubo, era kye kitangaala ky’“omukono gwe ogwa ddyo ogw’ekitiibwa” ekikulembera okweyambuka ku kkubo.

“I seemed to be surrounded with light, and to be rising higher and higher from the earth. I turned to look for the advent people in the world, but could not find them, when a voice said to me, ‘Look again, and look a little higher.’ At this, I raised my eyes, and saw a straight and narrow path, cast up high above the world. On this path the advent people were traveling to the city which was at the farther end of the path. They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

Nnali nga nzetoolooleddwa omusana, era nga nnyongera okulinnya waggulu okuva ku nsi. Ne nkyuka okunoonya abantu b’okudda kwa Kristo mu nsi, naye ne sibasanga; awo eddoboozi ne lingamba nti, ‘Tunula nate, era tunula waggulu katono.’ Bwe ntyo ne nnyimusa amaaso gange, ne ndaba ekkubo eddundu era edipengete, eritumbiddwa waggulu nnyo ku nsi. Ku kkubo lino abantu b’okudda kwa Kristo baali batambula nga bagenda mu kibuga ekyali ku nkomerero ey’ewala y’ekkubo. Baalina omusana ogwaka ennyo ogwateekebwawo emabega wabwe ku ntandikwa y’ekkubo, era malayika n’angamba nti gwe ‘kukaaba okw’omu ttumbi ly’ekiro.’ Omusana guno gwaka mu kkubo lyonna, ne guwa ekitangaala ku bigere byabwe, balemenga okuseerera.

“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.

Bwe baakuumanga amaaso gaabwe ku Yesu, eyali ddala mu maaso gaabwe ng’abakulembera okubatuusa mu kibuga, baali bakuumiddwa bulungi. Naye amangu ddala abamu ne bakoowa, ne bagamba nti ekibuga kiri wala nnyo, era baali basuubira dda okuba nga baakirimu. Awo Yesu n’abagumya ng’ayimusa omukono gwe ogwa ddyo ogw’ekitiibwa, ne mu mukono gwe ne muvaamu omusana ogw’asikirira waggulu w’ekibinja kya Adivent, ne bayogerera waggulu nti, ‘Aleluya!’ Abalala ne banguwa ne bagaana omusana ogwali emabega waabwe, ne bagamba nti si Katonda eyabadde abakulemberedde okutuusa awo. Awo omusana ogwali emabega waabwe ne guzimira, ne guleka ebigere byabwe mu kizikiza ekituufu ddala, ne beesittala ne batakyalaba akabonero newaakubadde Yesu, ne bava ku kkubo ne bagwa wansi mu nsi enzirugavu era embi. Obumanyirivu bw’Obukristayo n’Enjigiriza bya Ellen G. White, 57.

When Christ raises His glorious arm, He is using His “hand” as a symbol of His work of leading His people. When we bring together the arrival of the second angel with the first angel who descended on August 11, 1840, we find both angels had a message in their hands.

Kristo bw’ayimusa omukono gwe ogw’ekitiibwa, aba ng’akozesa 'ekikono' kye ng’akabonero k’omulimu gwe ogw’okukulembera abantu be. Bwe tugatta okujja kw’omalayika ow’okubiri n’omalayika ow’olubereberye eyakka ku Agasti 11, 1840, tuzuula nti bamalayika bombi baalina obubaka mu bikono byabwe.

“I was shown the interest which all heaven had taken in the work going on upon the earth. Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God. …

Nnalagiddwa engeri eggulu lyonna gye lyafaayo ku mulimu ogugenda mu maaso ku nsi. Yesu yalagira malaika ow’amaanyi okukka ku nsi era alabulire abatuuze b’ensi bategeke olw’okudda kwe okw’okubiri. Nga malaika ng’ava mu maaso ga Yesu mu ggulu, ekitangaala ekisukkiridde mu bugumu era eky’ekitiibwa kyamukulembera. Nnagambibwa nti obutumwa bwe bwali obw’okutangaaza ensi n’ekitiibwa kye era okulabula abantu ku busungu bwa Katonda obugenda okujja. ...

“Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith.” Early Writings, 246, 247.

Malaika omulala ow’amaanyi yalagirirwa okuserengeta ku nsi. Yesu n’ateeka mu mukono gwe ekiwandiiko, era bwe yatuuka ku nsi n’ayogerera waggulu nti, “Babulooni agudde, agudde.” Awo ne ndaba abo abaalemwa essuubi baddamu okunuula amaaso gaabwe eri eggulu, nga balindirira mu kukkiriza n’ensuubi okulabikira kwa Mukama waabwe. Naye bangi baalabika ng’abasigadde mu mbeera ey’obutamanyi, ng’abeebase; kyokka nnalaba akabonero k’ennaku ennene ku maaso gaabwe. Abo abaalemwa essuubi baalaba okuva mu Byawandiikibwa nti baali mu kiseera eky’okulindirira, era nti baalina okugumiikiriza nga balindirira okutuukirizibwa kw’ekyolesebwa. Obujulizi bwe bumu obwabaleeta okulindirira Mukama waabwe mu 1843 bwabaleetedde okumusuubira mu 1844. Naye nalaba nti abasinga obungi tebaalina obuggumu obwali bulaga okukkiriza kwabwe mu 1843. Okulemererwa kwabwe kwakendeeza okuggumu kw’okukkiriza kwabwe. Ebiwandiiko eby’Ebisooka, 246, 247.

Both angels are one of three angels that together are one symbol, so they align in terms of the message they represent, though they each represent their own unique message. Both angels have a “writing” in their hands, representing a test. The “first and second angels are to run parallel” to the third angel.

Bamalayika bombi bali babiri ku bamalayika basatu abatwalibwa wamu nga kabonero kamu, era bwe kityo bakwatagana mu bubaka bwe bayimiririra, newaakubadde buli omu ayimiririra obubaka bwe obw’enjawulo. Bamalayika bombi balina “ekiwandiiko” mu mikono gyabwe, ekitegeeza okugezebwa. “Omumalayika owasooka n’ow’okubiri balina okutambula nga baliraanye” n’omumalayika ow’okusatu.

“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.

Katonda yawadde obubaka bw’Okubikkulirwa 14 ekifo kyabwo mu nsengeka y’obunnabbi, era omulimu gwabwo tegugenda kuggwa okutuusa ku nkomerero y’ebyafaayo by’ensi eno. Obubaka bw’omulayika ow’olubereberye n’ow’okubiri bukyali mazima ag’ebbanga lino, era bulina okuddukira wamu n’obwo obugoberera buno. Omulayika ow’okusatu alangirira okulabula kwe n’eddoboozi ddene. ‘Oluvannyuma lw’ebyo,’ Yokaana yagamba, ‘nalaba omulayika omulala ng’akka okuva mu ggulu, ng’alina obuyinza obungi, n’ensi n’eyaka olw’ekitiibwa kye.’ Mu kutangaazibwa kuno, omusana gw’obubaka obusatu buno gugattiddwa. Ebyawandiikibwa eby’omwaka gwa 1888, 803, 804.

Sister White identifies the third angel, as the angel of Revelation eighteen, and identifies that the first and second angels are to run parallel with the prophetic history represented by the third angel of Revelation eighteen. Thus, she is aligning the descent of the first angel on August 11, 1840, with 9/11, and identifying that the angel of Revelation eighteen is “the third angel.” The third angel is the last of the three, and is typified by the first, and for this reason Sister White informs us the mission of the first angel was identical to the mission of the angel of Revelation eighteen, for the mission of both angels was to “lighten the earth with its glory.”

Sister White ategeeza nti malaika ow’okusatu ye malaika wa Okubikkulirwa 18, era ategeeza nti malaika ow’olubereberye n’ow’okubiri balina okutambula nga bigenderagana n’ebyafaayo eby’obunnabbi ebyeragirwa mu malaika ow’okusatu wa Okubikkulirwa 18. Bw’atyo, agerageranya okukka kwa malaika ow’olubereberye nga August 11, 1840, ne 9/11, era n’ategeeza nti malaika wa Okubikkulirwa 18 ye “malaika ow’okusatu.” Malaika ow’okusatu ye ow’okusembayo ku basatu, era afaananyizibwa mu kifaananyi kya malaika ow’olubereberye, era olw’ensonga eyo Sister White atutegeeza nti obutumwa bwa malaika ow’olubereberye bwali bumu ddala n’obutumwa bwa malaika wa Okubikkulirwa 18, kubanga obutumwa bw’abamalika bombi bwali “okufuula ensi eyaka olw’ekitiibwa kye.”

The “seven thunders” represent a delineation of events within the history of the first and second angels that will be repeated in the history of the third angel. Inspiration has directed that when we align these histories “line upon line”, the first angel’s descent in 1840 aligns with His descent at 9/11. It identifies a testing message that must be eaten with two witnesses, and aligns a disappointment with the first waymark.

"Seven thunders" ziraga okulambulula ebintu ebyaabaddewo mu byafaayo bya malaika asooka n’ow’okubiri, ebigenda kuddamu mu byafaayo bya malaika ow’okusatu. Okusikirizibwa kutulagidde nti bwe tutegeka ebyafaayo bino "olunyiriri ku lunyiriri", okukka kwa malaika asooka mu 1840 kwe kw’ekwatagana n’okukka kwe ku 9/11. Kino kiraga obubaka obw’okukemebwa obuteekwa okuliyibwa wamu n’abajulirwa babiri, era ne kigatta okusubwa essuubi n’akabonero akasooka.

The “seven thunders” represent the prophetic period that begins with a disappointment and ends with a greater disappointment.

‘Ebibwatuka musanvu’ biyimirira ebbanga ly’obunnabbi eritandika n’okuddirwamu essuubi era ne likoma ku kuddirwamu essuubi okusinga.

When the prophetic line of the descent of the first angel is aligned with the arrival of the second angel, it produces “a structure of truth.” Truth is defined as three steps, with the first and last being the same and the middle step representing rebellion. Aligning the first two angels with this design, produces a structure made up of the first and second angels, that illustrates the third angel of Revelation eighteen, and the third angel of Revelation eighteen is a combination of both the first and second angels.

Bw’olutereezebwa olunyiriri olw’obunnabbi olw’okukkira kwa malaika asooka n’okutuuka kwa malaika ow’okubiri, luleeta “enteekateeka y’amazima.” Amazima gategerekebwa mu butindiro busatu, nga ekisooka n’ekisembayo by’emu, ate ekitindiro eky’omu makkati kiyimirira obujeemu. Okutereeza wamu bamalaika babiri abasooka n’enteekateeka eno kuzaalawo enteekateeka egazimbiddwa ku malaika asooka n’ow’okubiri, eraga malaika ow’okusatu ow’Okubikkulirwa essuula kkumi n’omunaana, era malaika ow’okusatu ow’Okubikkulirwa essuula kkumi n’omunaana ye omugatte gwa malaika asooka n’ow’okubiri.

The third angel of Revelation eighteen is made up of two voices. The first voice was fulfilled when the buildings of New York came down at 9/11 and the second voice of verse four is the Sunday law. Within the period from 9/11 unto the Sunday law the third angel of Revelation eighteen represents a combination of the first and second angels. This being the fact, using those two angels’ history “line upon line,” to represent the history of the third angel of Revelation eighteen—is to align the first and second angel, with the first and second angel.

Malaika owasatu owa Okubikkulirwa essuula ey’ekkumi n’omunaana alimu eddoboozi bbiri. Eddoboozi eryasooka lyatuukirizibwa ebizimbe bya New York bwe byagwa ku 9/11, ate eddoboozi ery’okubiri ery’ekyawandiikibwa eky’okuna kye tteeka lya Sande. Mu bbanga okuva ku 9/11 okutuuka ku tteeka lya Sande, malaika owasatu owa Okubikkulirwa essuula 18 akiikirira okuggatta kwa malaika ow’olubereberye n’owokubiri. Bwe kityo bwe kiri, okukozesa ebyafaayo bya malaika babiri abo, ‘olunyiriri ku linyiriri,’ okulaga ebyafaayo bya malaika owasatu owa Okubikkulirwa essuula 18—kwe kutegeka malaika ow’olubereberye n’owokubiri ne malaika ow’olubereberye n’owokubiri.

Two angels arrive at the first disappointment, and both angels are prophetically related, and both have a testing message that is in the angel’s hand. The waymark next represented in the line is Habakkuk’s tables, which is directly associated with the hand of God. In the line of the first angel, the 1843 chart is produced in May of 1842, and in the line of the second angel, there was no chart. The chart had ended at the arrival of the second angel. The waymark of Habakkuk’s table in the line of the second angel is the removing of God’s hand from a mistake in the figures of the 1843 chart.

Bamalayika babiri batuuka ku kusuulibwaamu essuubi okwasooka, era bamalayika bombi bakwatagana mu by’obunnabbi, era bombi balina obubaka obw’okukezesa obuli mu mukono gw’omulayika. Akabonero akalagira ekkubo akaddako mu lulunyiriri luno ke 'Ebipande bya Habakkuku', ebyo ebikwataganye butereevu n’omukono gwa Katonda. Mu lulunyiriri lw’omulayika ow’olubereberye, ekyapa eky’obubalo kya 1843 kyakolebwa mu May omwaka gwa 1842, ate mu lulunyiriri lw’omulayika ow’okubiri tewaali kyapa. Ekyapa kyaggwa awo nga mulayika ow’okubiri atuuse. Akabonero ka 'Ebipande bya Habakkuku' mu lulunyiriri lw’omulayika ow’okubiri ke kuggyibwako omukono gwa Katonda ku nsobi ezali mu mibalo egy’ekyapa kya 1843.

His hand covered a mistake in the waymark of the first angel, and His hand was removed at that very same waymark, in the line of the second angel. Thus; the waymark of Habakkuk’s tables in the parallel lines of the first and second angel represents two steps. In the first step His hand covers a mistake, and at the end of the period of the waymark of Habakkuk’s tables, He removes His hand. The tarrying time began with the arrival of the second angel and the tarrying time ends progressively, beginning with the removal of His hand. The waymark of Habakkuk’s tables represents a period of time that is marked by Christ’s hand at the beginning and His hand at the ending.

Omukono gwe gwabikka ensobi mu kabonero akalaga ekkubo aka malaika asooka, era omukono gwe ne guggyibwawo ku kabonero ke kennyini, mu lunyiriri lwa malaika ow’okubiri. Bwe kityo; akabonero akalaga ekkubo aka amabaawo ga Habakkuku mu nnyiriri ez’enkanankana ez’a malaika asooka n’ow’okubiri kiyimira emitendera ebiri. Mu mutendera ogusooka omukono gwe gubikka ensobi, era ku nkomerero y’ebbanga ly’akabonero akalaga ekkubo aka amabaawo ga Habakkuku, aggyawo omukono gwe. Ekiseera eky’okulindirira kyatandika n’okutuuka kwa malaika ow’okubiri, era ekiseera eky’okulindirira kiggwa mpola mpola, nga kitandika n’okuggyawo omukono gwe. Akabonero akalaga ekkubo aka amabaawo ga Habakkuku kiraga ebbanga ly’ekiseera eriteekebwako akabonero omukono gwa Kristo ku ntandikwa era n’omukono gwe ku nkomerero.

Two hands are marked at the first disappointment, and both have a testing message that must be taken and eaten. Then a period of prophetic time, representing the foundational truths, begins with God’s hand covering and ending with His hand uncovering. The next waymark is the Exeter camp meeting where the cry at midnight separates and purifies those who would follow Christ’s hand into the Most Holy Place.

Emikono ebiri giteekeddwako obubonero mu kuggwaamu essuubi okw’olubereberye, era byombi birina obubaka obw’okugezesa obusaanidde okutwalibwa ne okuliyibwa. Oluvannyuma, ekiseera ky’obunnabbi ekiyimirira amazima ag’omusingi kitandika nga omukono gwa Katonda gukibikka era ne kiggwa nga omukono gwe gukibikkula. Akabonero k’ekkubo akaddako kwe Olukiiko lw’olusiisira e Exeter, we okukaaba okwa mu ttumbi ly’ekiro kuyawula era ne kutukuza abo abandigoberera omukono gwa Kristo okuyingira mu Ewatukuvu Ennyo.

When Christ moved into the Most Holy Place, He lifted up His hand to heaven and swore that time would be no longer. He had just sealed up the “seven thunders” which represent the history of the first two angels, repeating in the history of the third. He sealed up the “seven thunders” as He had sealed up the prophecies of Daniel in chapter twelve. In chapter twelve of Daniel, at the first of three symbolic periods of time, Christ raises both hands to heaven and proclaims that when the scattering of God’s people is finished, those who become “men wondered at” would be purified and lifted up as an offering. The structure of the first and second angels which we are currently considering, symbolically manifests God’s hand at every step.

Kristo bwe yayingira mu Ekifo Ekitukuvu Ennyo, yayimusa omukono gwe eri eggulu, n’alayira nti ekiseera tekiribaawo nate. Yabadde amaze okusibawo ‘obubwatuka musanvu’, ebiraga ebyafaayo bya bamalayika babiri abasooka, nga by’addamu mu byafaayo by’omulayika ow’okusatu. Yaasibawo ‘obubwatuka musanvu’ nga bwe yasibawo obunnabbi bwa Danyeri mu mutwe ogw’ekkumi n’ebiiri. Mu Danyeri omutwe ogw’ekkumi n’ebiiri, ku kisooka ku biseera bisatu eby’akabonero, Kristo asitula emikono gye gyombi eri eggulu era n’alangirira nti, bwe gunaaba guweddeko okusaasaanyizibwa kw’abantu ba Katonda, abo abafuuka ‘abasajja abewuunyibwa’ bajja kutukuzibwa era batwalibwe nga ekiweebwayo. Enteekateeka y’omulayika ow’okusooka n’ow’okubiri gye tukirowoozako kaakano eraga mu bufaananyi omukono gwa Katonda ku buli ntambuko.

When He covers truth, it produces a disappointment, and when He removes His hand, light is produced, and the light is the light of the message of the Midnight Cry. The first disappointment to the great disappointment bears the signature of alpha and omega and is set forth within the structure of truth. The beginning represents the end, and the waymark between the two disappointments portray the effect of the sealing and unsealing of Habakkuk’s tables, which is an unsealing of Jeremiah’s old paths, and represents the foundation upon which the temple is erected in advance of the Sunday law when the finished temple is lifted up above all the mountains. The middle waymark in the word of truth, represents rebellion, and in the history represented by the final separation of the wheat and tares manifests the rebellion of the foolish virgins.

Bwe abikka amazima, kivaamu okuddirwamu essuubi, era bwe aggyawo omukono gwe, ekitangaala kivawo, era ekitangaala ekyo kye kitangaala ky’obubaka bw’okukaaba mu ttumbi ly’ekiro. Okuva ku kuddirwamu essuubi okwasooka okutuuka ku kuddirwamu essuubi okunene kuliko akasayidiyo ka Alufa ne Omega, era kulambikiddwa mu nteekateeka y’amazima. Entandikwa eraga enkomerero, era akabonero k’ekkubo akali wakati w’eby’okuddirwamu essuubi ebiri kalaga ekiva mu kusibwa n’okusumululibwa kw’ebipande bya Abakkuki, ekyo kye kuggulwawo kw’amakubo ag’edda aga Yeremiya, era kiraga omusingi ogw’oku zimbirwako yeekaalu nga tennabaawo tteeka lya Ssande, nga yeekaalu eyamaliriziddwa egulumizibwa waggulu okusinga ennsozi zonna. Akabonero k’omu wakati mu Kigambo ky’amazima kalaga obujeemu, era mu byafaayo ebyeragibwa mu kuwawulwa okwasembayo kw’eŋaano n’ebisagazi, obujeemu bw’abawala abasirusiru bweyoleka.

The rebellion represented by the waymark of Habakkuk’s tables is represented as progressive, for it is not a single waymark, but a period with a defined beginning and ending, as represented by God’s hand. God’s hand is twice at the first disappointment, for there are two angels which both have a message in their hands. The next waymark of rebellion has a beginning and ending hand, so it also has two hands within its prophetic characteristics. The third waymark of the greater disappointment identifies Christ raising His hand and swearing to heaven, in the very passage where the seven thunders are sealed up, as was Daniel chapter twelve. At the very point the angel marks the end of the prophetic structure of the first two angels we are now considering, He ends the application of prophetic time, and places Himself in a parallel passage in the book of Daniel, where He is not raising His hand, but raising both His hands.

Obujeemu obukiikirirwa mu kabonero akalaga ekkubo ak’ebibao bya Habakkuku bulagibwa ng’ekyeyongera, kubanga si kabonero kamu, wabula kiseera ekirina okutandikira n’okukoma okumanyiddwa, nga bwe kiragibwa omukono gwa Katonda. Omukono gwa Katonda guli emirundi ebiri ku kusuulibwa essuubi okw’olubereberye, kubanga waliwo bamalayika babiri, bonna abalina obubaka mu mikono gyabwe. Akabonero akiddirira ak’obujeemu kalina omukono ogutandika n’oguggalawo, era bwe kityo kalina emikono ebiri mu biranga byakyo eby’obunnabbi. Akabonero akasatu k’okusuulibwa essuubi okunene kalaga Kristo ng’ayimusa omukono gwe eri eggulu era ng’alayira, mu kitundu kennyini mwe ebibwatuka musanvu bisibibwa, nga bwe kyali mu Danyeri essuula ey’ekkumi n’ebbiri. Mu kifo kennyini malayika gy’alaga enkomerero y’enteekateeka ey’obunnabbi ey’abamalayika ababiri abasooka be tukebera kaakano, amaliriza okukozesebwa kw’obudde obw’obunnabbi, era yeeteeka mu kitundu ekifaanaganako mu kitabo kya Danyeri, mwe tayimusa mukono gumu, wabula ayimusa emikono gyombi.

In Daniel twelve there are three prophetic periods that are unsealed in the latter days, for this is what befalls God’s people in the latter days. The first thing mentioned in Daniel’s final climactic vision was that Daniel, who represents the remnant people of God, had understanding of both of the thing and of the vision. The last thing recorded by Daniel is how the increase of knowledge was employed by the Lion of the tribe of Judah to produce the final revival and reformation among God’s people who are distinguished as those who understand. He accomplishes the sealing of His people by unsealing the “seven thunders” of Revelation in connection with the unsealing of the “three periods” of Daniel twelve.

Mu Danyeri essuula ey’ekkumi n’abiri mulimu ebiseera bisatu eby’obunnabbi ebiggulwawo mu nnaku ez’enkomerero, kubanga kino kye kibalabikira ku bantu ba Katonda mu nnaku ez’enkomerero. Ekyasooka okwogerwako mu okwolesebwa okusembayo okw’ekkomerero kwa Danyeri kwe nti Danyeri, akiikirira abantu ba Katonda abasigaddeyo, yali ategeera ekigambo n’okwolesebwa byombi. Ekisembayo Danyeri kye yawandiika kye kulaga engeri okweyongera kw’obumanyi gye kwakozesebwa Empologoma eyava mu kika kya Yuda okuleeta okuzuukuka n’ennongosereza eby’enkomerero mu bantu ba Katonda abalambikiddwa ng’abo abategeera. Atuukiriza okusiigira abantu be akabonero ng’aggulawo “okukuba kw’enkuba musanvu” kw’Okubikkulirwa, awamu n’okuggulawo “ebiseera bisatu” eby’omu Danyeri essuula ey’ekkumi n’abiri.

When Jesus identifies that at the end of the three and a half prophetic days of scattering the power of God’s people, all the “marvels” would be finished—He is identifying July 2023, when the three and a half days of death in the streets of Revelation eleven was finished. Now the marvels would be finished in advance of the Sunday law. He marked July 2023, by raising not one, but both hands. In so doing He was marking the end of the tarrying time, as when He removed His hand from the mistake in Millerite history. The first disappointment occurred on July 18, 2020, as typified by the Millerite’s first disappointment, and the tarrying time began and continued until He stretched forth His hand a second time to gather His remnant people in July of 2023.

Bwe Yesu bw’ategeeza nti ku nkomerero y’ennaku ssatu n’ekitundu ez’obunnabbi ez’okusaasaanya amaanyi g’abantu ba Katonda, ebyewuunyo byonna byandibadde biwedde—aba alaga Julaayi 2023, lwe lwawedde ennaku ssatu n’ekitundu ez’okufa mu nguudo mu Okubikkulirwa ekkumi n’emu. Kati ebyewuunyo byandibadde biwedde nga tekunnabaawo etteeka lya Sande. Yamassaako akabonero ku Julaayi 2023, ng’ayimusa si omukono gumu, wabula emikono gyombi. Mu kukola bw’atyo yali alangirira enkomerero y’ebbanga ery’okulindirira, nga bwe yaggya omukono gwe ku nsobi mu byafaayo by’Abamillerite. Okunakuwala okusooka kwabawo ku Julaayi 18, 2020, nga bwe kyafaananyizibwa mu kunakuwala okusooka kw’Abamillerite, era ebbanga ery’okulindirira lyatandika ne ligenda mumaaso okutuusa lwe yateeka omukono gwe omulundi ogw’okubiri okukuŋŋaanya abasigalawo be mu Julaayi wa 2023.

The first disappointment is represented by God’s hand covering a mistake, that for the Millerites was identifying the year 1843, instead of October 22, 1844. That disappointment is represented in verse twelve of chapter twelve. The first disappointment is represented by His hand covering the mistake, and was typified by the Millerites who came to the first disappointment. The word in verse twelve is “cometh.” Blessed is he who waiteth, and who “cometh” to the 1335; blessed is he who “cometh” to the disappointment of April 19, 1844. The word translated as “cometh” means “to touch.” The Millerites experienced their first disappointment when the year 1843 touched the year 1844. Verse twelve of Daniel twelve identifies the first disappointment of both April 19, 1844, but more directly the first disappointment of July 18, 2020.

Okuddiramwa okwasooka kukiikirirwa omukono gwa Katonda ogubikka ensobi, ensobi eyo eri Abamilleraiti yali okulaga omwaka gwa 1843 mu kifo kya Okitobba 22, 1844. Okuddiramwa okwo kukiikirirwa mu olunyiriri olw’ekkumi n’ebiri olw’essuula ey’ekkumi n’ebiri. Okuddiramwa okwasooka kukiikirirwa omukono gwe ogubikka ensobi, era kwafaananyizibwa Abamilleraiti abaatuuka ku kuddiramwa okwasooka. Ekigambo ekiri mu olunyiriri olw’ekkumi n’ebiri kye “cometh.” Omukisa ali ku oyo alindirira, era “cometh” ku 1335; omukisa ali ku oyo “cometh” ku kuddiramwa kw’Epriri 19, 1844. Ekigambo ekivvuunuddwa nga “cometh” kitegeeza “okukwata.” Abamilleraiti baafunamu okuddiramwa kwabwe okwasooka bwe mwaka gwa 1843 gwakwatako ku mwaka gwa 1844. Olunyiriri olw’ekkumi n’ebiri mu Danyeri essuula ey’ekkumi n’ebiri lulambulula okuddiramwa okwasooka okw’Epriri 19, 1844, naye okusingira ddala okuddiramwa okwasooka okw’Julaayi 18, 2020.

The first prophetic period and the last prophetic period of the three periods that are unsealed at the time of the end, when knowledge is increased and accomplishes the final separation of the wheat and tares, thus identifying the unsealing of the prophetic light that seals the one hundred and forty-four thousand are the same prophetic period.

Ekiseera ky’obunnabbi ekisooka n’ekiseera ky’obunnabbi ekisembayo ku biseera bisatu ebiggulwawo mu kiseera ky’enkomerero, nga okumanya kweyongedde era ne kutuukiriza okwawulwa okusembayo wakati w’omuwemba n’emyera, bwe kityo kiraga okubikkulwawo kw’ekitangaala ky’obunnabbi ekiteekaako akabonero eri ab’emitwalo kkumi na nnya n’obukumi buna, bye bimu: ekiseera ky’obunnabbi ekimu.

The first period of verse seven, is the ending of the scattering of Revelation eleven’s three and a half days in July of 2023, and the period in verse twelve is the beginning of that same scattering on July 18, 2020. Alpha and Omega had marked the history of the seven thunders in Daniel twelve, as the history that begins at the disappointment of July 18, 2020 and ends three and a half symbolic days later in July of 2023. Just as important is that when Alpha and Omega marked the beginning and ending of the final tarrying time, He raised not one, but both of His hands to heaven and swore by Him that liveth forever and ever.

Ekiseera ekisooka eky’olunyiriri omusanvu kye kkomerero w’okusaasaanyizibwa kw’ennaku ssatu n’ekitundu eza Okubikkulirwa kkumi n’emu mu July wa 2023, ate ekiseera eky’olunyiriri ekkumi n’ebiri kye ntandikwa kw’ekyo kye kimu okusaasaanyizibwa ku July 18, 2020. Alufa ne Omega yaateekako akabonero ku byafaayo by’okukuba kw’enkuba musanvu mu Danyeri kkumi n’ebiri, ng’ebifaayo ebyatandika ku kusubwaamu essuubi okwa July 18, 2020 era ne bikkakkana ennaku ssatu n’ekitundu ez’ekifaananyi oluvannyuma mu July wa 2023. Ekintu eky’amaanyi naddala kwe kwo nti, bwe Alufa ne Omega yaateekako akabonero ku ntandikwa n’ekomerero ly’ekiseera eky’okulindirira eky’enkomerero, teyayimusa mukono gumu, wabula yayimusa emikono gye gyombi eri eggulu, n’alayira ku oyo abeera emirembe n’emirembe.

The Son of God who is the son of man is making an oath with the Father, right where the climax of the story of the covenant people of God began, when Christ first called Abram with a promise, and then confirmed the promise, with an oath. Take off your shoes, you are on holy ground!

Omwana wa Katonda, ey’ali Omwana w’omuntu, ali okukola omulayiro ne Kitaawe, ddala eyo we watandikira entikko y’emboozi ey’abantu b’endagaano ya Katonda, Kristo bwe yasooka okuyita Abulaamu ng’amusuubiza, era oluvannyuma n’akakasa ekisuubizo ekyo n’omulayiro. Ggyako engatto zo, oli ku ttaka ettukuvu!

The middle letter of the three prophetic periods is nothing less than the omega fulfillment of Abram and Paul’s covenant time prophecy of 430 years as represented in the 1290 years of verse eleven. The verse approached with Millerite understanding identified a thirty-year period of preparation for the papacy, then 1260 years of papal persecution that follows. Abram’s 430 years represents bondage and deliverance in a specific nation, in conjunction with the first thirty years representing the Lord entering into covenant with Abram. The thirty years preparation for the priests began in 1989 at the time of the end, and the thirty years end at the Sunday law, when the verse identifies the abomination of desolation would be placed, and would then persecute God’s people for 1260 symbolic years aligning with John’s 42 symbolic months in Revelation thirteen.

Ennukuta ey’omu makkati mu biseera bisatu eby’obunnabbi si kintu kirala wabula okutuukirizibwa kwa Omega okw’obunnabbi bw’ekiseera ky’endagaano eky’emyaka 430, kya Abulaamu ne Pawulo, nga bwe kulagirwa mu myaka 1290 egy’olunyiriri olw’ekkumi n’emu. Bw’otuukirira olunyiriri ng’oyita mu ntegeera ya ba Millerite, lulaga ebbanga ly’emyaka 30 ery’okutegeka Obwapapa, ne waddirira emyaka 1260 egy’okutulugunyizibwa okw’Obwapapa. Emyaka 430 gya Abulaamu giraga obuddu n’okununulibwa mu ggwanga erimu, nga gikwatagana n’emyaka 30 egyasooka agalaga Mukama okuyingira mu ndagaano ne Abulaamu. Emyaka 30 egy’okutegeka abakabona gaatandika mu 1989 mu kiseera eky’enkomerero, era emyaka 30 gaggwa ku tteeka lya Sande, olwo olunyiriri lulaga nti ekivve eky’okuzikiriza kinaateekebwawo, era oluvannyuma ne kitulugunya abantu ba Katonda okumala emyaka 1260 egy’ekifananyi, nga bikwatagana n’emywezi 42 egy’ekifananyi gya Yokaana mu Kubikkulirwa 13.

The reformatory movement of the one hundred and forty-four thousand began in 1989, as the Lord began His work of preparing a priesthood to serve during the crisis at midnight, that begins at the Sunday law. The Alpha and Omega stood upon the water of the Hiddekel and raised both His hands to heaven, swearing that when the scattering of July 18, 2020 unto July 2023 was fulfilled, the marvels associated with Christ’s work of combining His Divinity with humanity would be finished.

Entambuza ey’okutereeza ey’abantu 144,000 yatandika mu 1989, nga Mukama yatandika omulimu gwe ogw’okutegeka obukabona obulikuweereza mu mbeera ey’obuzibu ey’omu ttumbi ly’ekiro, erinatandikira ku tteeka lya Sande. Alufa n’Oomega yayimirira ku mazzi g’omugga Hiddekel n’ayimusa emikono gye egyombi eri eggulu, ng’ayerairira nti bwe kinaaba kituukiridde okusaasaanyizibwa okuva nga 18 Julaayi 2020 okutuuka Julaayi 2023, ebyewuunyisa ebikwatagana n’omulimu gwa Kristo ogw’okugatta Obwa-Katonda bwe n’obuntu binaaba biwedde.

This is the same pronouncement of chapter ten, in the line of the seven thunders, for He not only there ended the prophetic application of time, but he also identified that in the days of the sounding of the seventh trumpet the mystery of God would be finished. The parallel passage in Daniel twelve identifies that when the scattering ended in July of 2023, the finishing of the sealing of God’s people would be finished, as represented by the sounding of the seventh trumpet that coincided with Christ raising His hand and swearing in both parallel passages.

Kino kye kimu ne kulangirirwa okw’omu essuula ey’ekkumi, nga kikwatagana n’ebibwatuka omusanvu; kubanga eyo te we yamaliriza bwokka okukozesebwa kw’ebiseera mu bubaka bw’obunnabbi, wabula era yalambika nti mu nnaku ez’okuvugibwa kw’enyanga ey’omusanvu, ekyama kya Katonda kijja okutuukirizibwa. Ekyawandiikibwa ekifaanagana ekiri mu Danyeri essuula ey’ekkumi n’abiri kiraga nti bwe waaggwaawo okusasaanyizibwa mu Jjulaayi wa 2023, okumalirizibwa okw’okuteekako akabonero ku bantu ba Katonda kujja kuba kuwedde, nga kiragirwa mu kuvugibwa kw’enyanga ey’omusanvu ekyakwatagana n’okuyimusa omukono kwa Kristo n’okulayira mu ebyawandiikibwa byombi ebifaanaganira wamu.

The first prophetic period and the last prophetic period of the threefold message of Daniel twelve possesses an alpha and omega signature. The first period of verse seven identifies the end of the very same period, that verse twelve marks the beginning of. In the middle of verses seven and twelve, the history of the time of the end in 1989 unto the close of probation is represented. In the middle of the alpha period of verse seven and the omega history of verse twelve, the final rebellion of mankind from the Sunday law until Michael stands up is represented, and it is represented in the very chapter where Michael stands up.

Ekiseera ekisooka n’ekisembayo eby’obunnabbi eby’obubaka obusatu obuli mu Danyeri 12 birina akabonero ka Alufa ne Oomega. Ekiseera ekisooka eky’olunyiriri olwa musanvu kiraga enkomerero y’ekiseera kye kimu kennyini, olunyiriri olwa kkumi n’ebiri lwe lulaga entandikwa yaakyo. Mu wakati w’olunyiriri olwa musanvu n’olwa kkumi n’ebiri, ebyafaayo by’ekiseera ky’enkomerero ekyatandikira mu 1989 okutuuka ku kuggalwa kw’ekiseera ky’okusaasirwa biyimirizibwa. Mu wakati w’ekiseera kya Alufa ky’olunyiriri olwa musanvu n’ebyafaayo bya Oomega eby’olunyiriri olwa kkumi n’ebiri, w’eyolekerwa obujeemu obwasembayo bw’abantu okuva ku tteeka lya Sande okutuuka lwe Mikaeri ayimirira; era buno buyolekerwa mu mutwe gwenyini mwe Mikaeri ayimirira.

The rebellion of the middle period, is primarily the external history of rebellion, but the first thirty years is the internal history of the preparation of the priests who are in direct confrontation with the external forces represented in the following 1260 period.

Obujeemu obw’ekiseera eky’omu wakati, businga kubeera ebyafaayo eby’ebweru eby’obujeemu, naye emyaka amakumi asatu egyasooka giba ebyafaayo eby’omunda eby’okutegeka kw’abakabona abali mu kwolekagana butereevu n’amaanyi ag’ebweru agakiikirirwa mu kiseera ekigoberera ekya 1260.

The middle period represents the rebellion of the thirteenth letter of the Hebrew alphabet, and it combines with the internal as it portrays the final battle of the great controversy upon planet earth, while probation lingers. Its combination of external and internal is also the message of Daniel’s last vision, represented by the river Hiddekel and the three chapters which also bear the signature of Alpha and Omega, and are built upon the structure of truth. The first and last chapter address the sealing of God’s people who are portrayed as the stars that shine forever. The middle chapter of rebellion identifies the same history represented in verse eleven with the 1290 years, which is the middle verse in the very same structure.

Ekiseera eky’omu kkati kiyimirira obujeemu bw’ennukuta ey’ekkumi n’asatu mu alifabeti ya Olwebbulaniya, era kiyunga n’eby’omunda nga kiraga olutalo lw’enkomerero olw’Olutalo Olukulu ku planeti Ensi, nga ekiseera ky’okugezesebwa kikyaliwo. Okuyungibwa kw’eby’ebweru n’eby’omunda mu kyo kwe kubuulirwa mu bubaka bw’ekyolesebwa kya Daniyeri eky’enkomerero, ekiyimiririddwa omugga Hiddekel n’ensuula ssatu ezirina n’omukono gwa Alpha ne Omega, era ezizimbiddwa ku nteekateeka y’amazima. Ensuula ey’olubereberye n’ey’enkomerero zikwata ku okuteekebwako akabonero kw’abantu ba Katonda abalagiriddwa ng’emmunyeenye ezimurika emirembe gyonna. Ensuula ey’omu kkati ey’obujeemu eraga ebyafaayo ebyo bimu ebyayimirirwa mu lunyiriri olwa 11 olw’emyaka 1290, olwo olunyiriri ne luba olwa wakati mu nteekateeka eyo yennyini.

When Christ employs His hand within the prophetic structure it represents many truths, but it also represents the path He is leading His people upon. The revelation of Jesus Christ began to be unsealed in July of 2023. That unsealing includes the unsealing of the seven thunders and the message of Daniel as represented within chapter twelve. The unsealing takes place within the hidden history of verse forty, which began in 1989 and concludes at the Sunday law. In that history God’s people will be sealed, and they are sealed by the outpouring of the Holy Spirit. The final outpouring of the Holy Spirit is identified in the eighth chapter of Revelation, where it is represented as the seventh, and therefore the final seal. The Lion of the tribe of Judah prevailed in chapter five to open the book sealed with seven seals.

Kristo bw'akozesa omukono gwe mu nteekateeka y'obunnabbi, kiyimirira amazima mangi, naye era kiyimirira ekkubo lye akulembedde abantu be okutambulirako. Okubikkulirwa kwa Yesu Kristo kwatandika okuggulwawo mu Julaayi 2023. Okuggulwawo okwo kukwatamu n'okuggulwawo kw'ebibwatuka musanvu, n'obubaka bwa Danyeri nga bwe buyimiriziddwa mu ssuula ey'ekkumi n'ebiri. Okuggulwawo okwo kubeerawo mu byafaayo ebyekweka eby'olunyiriri olw'ana, ebyatandika mu 1989 ne bikomekkereza ku tteeka lya Ssande. Mu byafaayo ebyo abantu ba Katonda bajja okusibibwa, era basibibwa olw'okuyiwibwa kwa Mwoyo Omutukuvu. Okuyiwibwa okwenkomerero kwa Mwoyo Omutukuvu kumanyizibwa mu ssuula ey'omunaana ey'Okubikkulirwa, gye kuyimirizibwa ng'akasiba ak'omusanvu, era bwe kityo akasiba ak'enkomerero. Empologoma ey'ekika kya Yuda yawangula mu ssuula etaano okuggulawo ekitabo ekisibiddwa n'obusiba musanvu.

The sixth seal raised the question at the end of chapter six, asking who would be able to stand during the period when there is no longer mediation for sin.

Ekifunga eky’omukaaga kyaleeta ekibuuzo ku nkomerero y’essuula ey’omukaaga, nga kibuuza nti ani asobola okuyimirira mu bbanga nga tewakyaliwo kuwolerezebwa olw’ebibi.

For the great day of his wrath is come; and who shall be able to stand? Revelation 6:17.

Kubanga olunaku olukulu olw'obusungu bwe lutuuse; era ani ayinza okuyimirira? Okubikkulirwa 6:17.

The next chapter, or you can say the next verse, introduces the sealing of the one-hundred and forty-four thousand and the great multitude who are gathered into God’s kingdom during the Sunday law crisis. The one-hundred and forty-four thousand are the answer of the sixth seal’s question. After they are represented in chapter seven, then, chapter eight identifies the seventh and final seal being removed.

Essuula eddirira, oba ng’oyinza n’okugamba olunyiriri oluddako, liyanjula okuteekebwako akabonero kw’abo 144,000 n’ekibiina ekinene ennyo ekikuŋŋaanyizibwa mu Bwakabaka bwa Katonda mu kiseera ky’ekizibu ekikulu eky’etteeka lya Ssande. Abo 144,000 be baddamu ekibuuzo eky’omusiba ogw’omukaaga. Bwe bamaze okulagiddwa mu ssuula ey’omusanvu, oluvannyuma essuula ey’omunaana eraga okuggulwawo kw’omusiba ogw’omusanvu ogwasembayo.

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.

Bwe yaggyawo akasiba ak’omusanvu, ne wabaawo obutayogera mu ggulu okumala akaseera nga kitundu kya ssaawa. Ne ndaba bamalayika musanvu abaayimiridde mu maaso ga Katonda; ne bawebwa empanda musanvu. N’omulayika omulala n’ajja n’ayimirira ku kyoto, ng’alina ekibya kya zaabu eky’obubaane; era ne bamuwa obubaane bungi, alyoke abwoterezere wamu n’okusaba kw’abatukuvu bonna ku kyoto kya zaabu ekyali mu maaso g’entebe y’obwakabaka. Ne omukka ogw’obubaane, ogwajja wamu n’okusaba kw’abatukuvu, ne guzimbulukira mu maaso ga Katonda nga guva mu mukono gw’omulayika.

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 Malayika n’atwala ekiweero, n’akijjuza omuliro ogw’ekyoto, n’akisuula mu nsi: ne wabaawo amaloboozi, n’okukuba kw’enkuba, n’okumyansa, n’ensisi. Okubikkulirwa 8:1-5.

The “fire,” represented in Isaiah chapter six as a “coal,” which Sister White identifies as a symbol of purification, are taken from the altar and cast to the earth. The “fire” from heaven at Pentecost was represented as tongues of “fire.” “Fire” is what the Messenger of the Covenant uses to purify the sons of Levi.

“Omuliro,” ogwalagibwa mu Isaaya essuula mukaaga ng’ “ekalama,” Mukyala White agulaga ng’akabonero ak’okutukuza, guggibwa ku kyoto ne gusuulibwa ku nsi. “Omuliro” ogwavudde mu ggulu ku Pentekosite gwalabisibwa ng’ennimi z’ “omuliro.” “Omuliro” gwe Omubaka w’Endagaano akozesa okutukuza batabani ba Lewi.

“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

"‘Ekisunsuzo kye kiri mu mukono gwe, era anaatukuza ddala oluggya lwe, n’akuŋŋaanya eŋaano ye mu ggwanika.’ Matayo 3:12. Buno bwali bumwe ku biseera by’okutukuza. Mu bigambo by’amazima, amaguwa gaali gayawulibwa okuva mu eŋaano. Olw’okuba nga baali b’amalala nnyo era beesiima nga batuukirivu okutuuka n’okugaana okunenyezebwa, era nga baagala ensi nnyo okutuuka n’okugaana obulamu obw’obuwombeefu, bangi ne bamuvaako Yesu. N’abangi bakyakola kye kimu. Leero emyoyo gigezebwa nga bwe baagezebwa abayigirizwa abo mu kkuŋŋaaniro e Kaperunawumu. Amazima bwe lituusibwa mu mitima gyabwe, balaba nti obulamu bwabwe tebukkiriziganya n’okwagala kwa Katonda. Balaba obwetaavu bw’okukyuka kwonna mu bo; naye tebayagala kutandika omulimu ogw’okwegaana. Noolwekyo basunguwala nga ebibi byabwe bikkuliddwa. Bagenda nga banyize, ng’abayigirizwa bwe baava ku Yesu, nga beemulugunya, ‘Ekigambo kino kikakafu; ani ayinza okukiwulira?’" The Desire of Ages, 392.

Fire is what came down on Elijah’s offering, as it did with Gideon’s offering to the angel. The “fire” of purification is God’s Word, for to be made holy, is to be sanctified by His Word. The “fire” that is cast down to earth when the seventh seal is removed identifies the empowerment of the prophetic message that is unsealed in the latter days, during the sounding of the seventh trumpet, during the final and perfect fulfillment of the events represented by the seven thunders and confirmed by the three prophetic periods of Daniel twelve that were sealed up until the latter days.

Omuliro yakka ku kiweebwayo kya Eriya, nga bwe yakka ku kiweebwayo kya Gideyoni eri malaika. “Omuliro” ogw’okutukuza gwe Kigambo kya Katonda, kubanga okufuuka omutukuvu kitegeeza okutukuzibwa mu Kigambo kye. “Omuliro” ogusuulibwa ku nsi ng’ekisiba eky’omusanvu kiggyibbwaawo gulaga okuteekebwamu amaanyi kw’obubaka bw’obunnabbi obugguliddwa mu nnaku ez’oluvannyuma, mu kiseera ky’okufuuwa ekkondeere ey’omusanvu, mu kutuukirizibwa okwenkomeredde era okutuukiridde kw’ebyo ebiragirwa mu okubwatuka kw’eggulu omusanvu, era ne bikakasibwa ebiseera bisatu eby’obunnabbi ebyogerwa mu Danyeri ekkumi n’ebiri, ebyali bisibiddwa okutuusa ku nnaku ez’oluvannyuma.

The Revelation of Jesus Christ that is unsealed just before the close of human probation—includes the unsealing of the seven thunders, the removal of the seventh seal, the unsealing of Daniel twelve, and the unsealing of the hidden history of verse forty of Daniel eleven, the very history where the angel asked the Man in linen what would be the end of these wonders.

Okubikkulirwa kwa Yesu Kristo, okw’eggulwawo nga bukyakumpi okuggwaawo ekiseera ky’okusaasirwa ky’abantu, kulimu okubikkulwa kw’obuwulugumu omusanvu, okuggyibwawo akasiba ak’omusanvu, okubikkulwa kwa Danyeri essuula kkumi n’abiri, n’okubikkulwa kw’ebyafaayo ebyakwekebwa eby’olunyiriri amakumi ana mu Danyeri essuula kkumi n’emu, ebyafaayo bennyini mwe malayika yabuuza Omusajja eyambadde olugoye olw’obulini nti, enkomerero y’ebyewuunyo bino eriba etya.

The Man in linen responded and said—When you get to the conclusion of the tarrying time in July of 2023, you have reached the history of the sealing of the one hundred and forty-four thousand.

Omusajja eyayambadde engoye eza linena n’addamu n’agamba—Bw’otuuka ku nkomerero y’ebbanga ery’okulindirira mu July wa 2023, otuuse ku byafaayo by’okuteekebwako akabonero kw’abo 144,000.

He also said—at the end of the three and a half symbolic days of Revelation eleven, a prophetic message from the book of Daniel would be unsealed, as typified by the time of the end in 1798. The truth that would then be unsealed, at the end of three and a half symbolic days, would be located in the very nine verses from the book of Daniel that identifies and defines the sealing and unsealing of the book of Daniel.

Era yagamba nti mu nkomerero y’ennaku ssatu n’ekitundu ez’akabonero eziri mu Okubikkulirwa essuula 11, obubaka bw’obunnabbi okuva mu Kitabo kya Danyeri bwandikuggulwawo, nga bwe kyekifananyizibwa mu kiseera eky’enkomerero mu 1798. Amazima agandikuggulwawo olwo, mu nkomerero y’ennaku ssatu n’ekitundu ez’akabonero, gandisangibwa mu vesi mwenda zennyini eziri mu Kitabo kya Danyeri eziraga era ne zitegeeza okusibwa n’okuggulwawo kw’Ekitabo kya Danyeri.

We will continue these things in the next article.

Tujja okugenda mu maaso n’ebintu bino mu kiwandiiko ekiddako.

“When Christ came to this earth, the traditions that had been handed down from generation to generation, and the human interpretation of the Scriptures, hid from men the truth as it is in Jesus. The truth was buried beneath a mass of tradition. The spiritual import of the sacred volumes was lost; for in their unbelief men locked the door of the heavenly treasure. Darkness covered the earth, and gross darkness the people. Truth looked down from heaven to earth; but nowhere was revealed the divine impress. A gloom like the pall of death overspread the earth.

Bwe yajja Kristo ku nsi eno, ennono ezasikirizibwa okuva ku mulembe okutuuka ku mulala, n’okutaputa okw’abantu ku Byawandiikibwa Ebitukuvu, byabakisa amazima nga bwe gali mu Yesu. Amazima gaaziikibwa wansi w’obuningi bw’ennono. Omugaso ogw’eby’omwoyo ogwali mu Byawandiikibwa Ebitukuvu gwabula; kubanga olw’obutakkiriza bwabwe, abantu baakinga oluggi lw’obugagga obw’eggulu. Ekizikiza kyabikka ensi, n’ekizikiza ekinene ne kibikka abantu. Amazima ne gatunuulira wansi okuva mu ggulu okutuuka ku nsi; naye tewali we gaalabikiraamu akabonero aka Katonda. Obunyogovu ng’olugoye olw’okuziika ne bubikka ku nsi.

“But the Lion of the tribe of Judah prevailed. He opened the seal that closed the book of divine instruction. The world was permitted to gaze upon pure, unadulterated truth. Truth itself descended to roll back the darkness and counteract error. A Teacher was sent from heaven with the light that was to light every man that comes into the world. There were men and women who were eagerly seeking for knowledge, the sure word of prophecy, and when it came, it was as a light shining in a dark place.” Spalding Magan, 58.

Naye Empologoma ey’omu kika kya Yuda yawangula. Yaggulawo ejimu eryaali lifunze ekitabo ky’obulagirizi obwa Katonda. Ensi ne ekyirizibwa okutunuulira amazima amalongoofu, agataliikontamye. Amazima gennyini ne gakka okugoba ekizikiza era ne galwanyisa obutali mazima. Omuyigiriza yaatumibwa okuva mu ggulu n’omusana ogw’okumanyisa buli muntu ajja mu nsi. Waaliwo abasajja n’abakazi abaali begeyaagala nnyo okunoonya obumanyi, ekigambo eky’obunnabbi ekiriyo ekakafu ennyo, era bwe kyajja, kyali ng’omusana ogumasamasa mu kifo ekizikiza. Spalding Magan, 58.

“The scribes and Pharisees professed to explain the Scriptures, but they explained them in accordance with their own ideas and traditions. Their customs and maxims became more and more exacting. In its spiritual sense, the sacred Word became to the people as a sealed book, closed to their comprehension.” Signs of the Times, May 17, 1905.

"Abawandiisi n’Abafalisaayo baagamba nti bannyonnyola Ebyawandiikibwa, naye baabitegeeza nga bagoberera endowooza zaabwe n’ennono zaabwe. Ennono n’ebiragiro byabwe byeyongera okukaka okusinga bwe byali. Mu makulu gaayo ag’omwoyo, Ekigambo ekitukuvu kyafuuka eri abantu ng’ekitabo ekisibiddwaako akabonero, nga kiggaliddwa eri okutegeera kwabwe." Signs of the Times, Meyi 17, 1905.