In William Miller’s dream, the “bustle” at the beginning, when the people began to trouble the jewels was preceded by Miller assembling the jewels and calling “come and see.” Christ as the dirt brush man, uses the broom to sweep out the rubbish, assemble the jewels in a much larger casket, and He then called Miller to “come and see.” When Christ begins His broom-work, the room is empty, for Miller recorded that a “door opened, and a man entered the room, when the people all left it; and he, having a dirt brush in his hand, opened the windows, and began to brush the dirt and rubbish from the room.”
Mu kirooto kya William Miller, “obutabanguko” obw’otandikiro, ng’abantu bwe baatandika okutawanya amayinja ag’omuwendo, bwakulembeddwamu Miller ng’akuŋŋaanya amayinja ag’omuwendo era ng’ayita nti, “Mujje mulabe.” Kristo, ng’omusajja w’omuswazi gw’efuufu, akozesa omuswazi okugobamu ebisasiro, n’akuŋŋaanya amayinja ag’omuwendo mu kisanduuko ekisinga obunene nnyo, era oluvannyuma n’ayita Miller nti, “Jjangu olabe.” Kristo bw’atandika omulimu gwe gw’omuswazi, ekisenge kiba kitaliimu muntu, kubanga Miller yawandiika nti, “Oluggi lwaggulawo, omusajja n’ayingira mu kisenge, abantu bonna ne bakivaamu; era, nga mu mukono gwe mulimu omuswazi gw’efuufu, n’aggulawo amadirisa, n’atandika okukubiraamu effuufu n’ebisasiro okuva mu kisenge.”
The dirt brush man enters the room when all the people had left it. In 2023, the dirt brush man entered the empty room, for the movement of the one hundred and forty-four thousand had been shattered and scattered. The truths represented by Habakkuk’s Tables of 2012 was buried in rubbish, and the room was empty. The dirt brush man is He who came after John the Baptist, who John said had a fan, and that He would use that fan to thoroughly purge His floor.
Omusajja ow’okukuba enfuufu yayingira mu kisenge nga abantu bonna baabadde bamaze okukivamu. Mu 2023, omusajja ow’okukuba enfuufu yayingira ekisenge ekyali kyerere, kubanga ekibiina eky’144,000 kyali kimenyeseemu ne kisasanyizibwa. Amazima agalagazibwa ku Emmeeza za Habakkuku ez’omwaka 2012 gaali gaziikiddwa mu kasasiro, era ekisenge kyali kyerere. Omusajja ow’okukuba enfuufu Ye oyo eyajja oluvannyuma lwa Yokaana Omubatiza, Yokaana gwe yayogera nti alina ekiyaya, era nti anaakikozesa okukungulula ddala oluggya lwe.
I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. Matthew 3:11–13.
Nze ddala mbabatiriza mmwe mu mazzi olw’okwenenya; naye ajja ennyuma wange ye wa maanyi okusinga nze, gwe sisaanira na n’okutikkira engatto ze; ye alibabatiriza mmwe na Mwoyo Omutukuvu n’omuliro; ekisunsunyi kye kiri mu mukono gwe, era alitukuza ddala ekibanja kye, n’akuŋŋaanya engano ye mu ggwanika; naye ebijanjaalo alibiyokya n’omuliro ogutazikira. Awo Yesu n’ava e Galiraaya n’ajja ku Yoludaani eri Yokaana, okumubatizibwa naye. Matayo 3:11-13.
Galilee is a symbol of a turning point, and the point on the Jordan where Jesus came to be baptized is named Bethabara, and it means “the ferry crossing,” and it marks the place where ancient Israel crossed over to the Promised Land. When Jesus was baptized, He then became Jesus Christ. Galilee, Jordan, Bethabara and Jesus becoming the Christ are all emphasizing a change of dispensation, which is also what a door represents, especially for Philadelphians who are given the key of the open and shut door.
Galiraaya kimezereza ekifo eky’okukyukira, era ekifo ku Omugga Yoludaani Yesu gye yajja okubatizibwa kiyitibwa Betabara, era kitegeeza “ekifo aw’okuwambukira eryato,” era kiraga ekifo Isirayiri ey’edda gye yambukira okuyingira mu Nsi Eyasuubizibwa. Yesu bwe yabatizibwa, awo n’afuuka Yesu Kristo. Galiraaya, Yoludaani, Betabara, n’okufuuka kwa Yesu okuba Kristo, byonna biraga okukyusibwa kw’ekiseera ky’enteekateeka, ekyo kye era oluggi lukimirira, okusingira ddala eri Aba Firadefiya abaweebwa ekisumuluzo ky’oluggi oluggulibwa era n’oggalibwa.
And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.
Era eri malayika w’ekkanisa e Firadelfiya wandiika: Ebyo by’ayogera Oyo Omutukuvu, Oyo Omwatuufu, alina ekisumuluzo kya Dawudi; aggulawo, era tewali ayinza okuggalawo; era aggalawo, era tewali ayinza okuggulawo. Mmanyi emirimu gyo: laba, nteese mu maaso go oluggi oluggule, era tewali muntu asobola okuluggala; kubanga olina amaanyi amatono, era wakumye ekigambo kyange, so tooganye linnya lyange. Okubikkulirwa 3:7, 8.
When Christ “opened” the “door” and “entered the room,” the room was “His room,” for He thoroughly purges “His floor.” If it is His floor, it is His room.
Kristo bwe "yaggula" "oluggi" ne "yayingira mu kisenge," ekisenge kyali "ekisenge kye," kubanga anaziza ddala "olugyero lwe." Bwe kiba olugyero lwe, kiba ekisenge kye.
“At Capernaum Jesus dwelt in the intervals of His journeys to and fro, and it came to be known as ‘His own city.’ It was on the shores of the Sea of Galilee, and near the borders of the beautiful plain of Gennesaret, if not actually upon it.” The Desire of Ages, 252.
E Kaperunawumu Yesu yabeeranga mu biseera wakati w’obutambulanga bwe okugenda n’okudda, era ne kimanyikika nga ‘ekibuga kye ennyini.’ Kyali ku lubalama lw’Ennyanja ya Galiraaya, era nga okumpi n’ensalo z’ettale erirungi ery’e Genesareti, singa si nga kyali ku ttale eryo ddala. The Desire of Ages, 252.
He enters His room to gather His wheat and to gather and burn the tares. The change of dispensation represented by Galilee, Jordan, Bethabara, the baptism, the transition from John to Jesus aligns with the transition of the church militant of Laodicea unto the church triumphant of Philadelphia. He entered His room in July of 2023. Miller had closed his eyes in the bustle of July 18, 2020, and when he opened his eyes, the room was empty of people; truth was buried beneath error, and then the dirt brush man opened the windows and began to sweep the rubbish out.
Ayingira ekisenge kye okukuŋaanya eŋaano ye, era okukuŋaanya n’okuyokya omuddo omubi. Okukyuka kw’ekiseera ky’okulabirirwa kwa Katonda okukyolekedwawo mu Galiraaya, ku Yoludaani, e Besabara, mu kubatizibwa, era mu kukyuka okuva eri Yokaana okudda eri Yesu, kukkiriziganya n’enkyukakyuka ey’okuva mu Ekkanisa entabaalira eya Lawodikiya okutuuka mu Ekkanisa eyawangula eya Firadelfiya. Yayingira ekisenge kye mu mwezi ogw’omusanvu ogwa 2023. Miller yali aggalidde amaaso ge mu mpuuke ey’Olunaku lwa 18 omwezi ogw’omusanvu 2020, era bwe yagulawo amaaso ge, ekisenge kyali nga tekirimu bantu; amazima gaali gaziikiddwa wansi w’ensobi, ne wabaawo omusajja omukumula envumbe eyaggula amadirisa n’atandika okumukula effujjo okugisuula ebweru.
“‘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.
On the last day of 2023, which touches the first day of 2024, the Lion of the tribe of Judah began to progressively unseal the revelation of Himself. In accordance with the three-step testing process of Daniel twelve’s unsealing, there would then be three tests, represented as “purified, made white and tried.”
Ku lunaku olusembayo lwa 2023, olukwata ku lunaku olwasooka lwa 2024, Empologoma ey’ekika kya Yuda yatandika mu ngeri eya mpola mpola okusumulula obusiba bw’okubikkulirwa okw’Ye yennyini. Ng’okukwatagana n’enteekateeka y’okukezebwa mu mitendera esatu ey’okusumululwa okw’ogerwako mu Danyeri 12, waabangawo emikezzo esatu, egiyimirizibwa nga “okutukuzibwa, okufuulibwa omweru, ne kugezesebwa.”
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
N’agamba nti, Genda, Danyeri: kubanga ebigambo bino byaggaddwawo era byasibiddwa okutuusa ekiseera eky’enkomerero. Abangi banaakuzibwa, ne bafuulibwa balongoofu, ne bagezebwa; naye ababi banaakolanga obubi; tewali n’omu ku babi anategeera; naye ab’amagezi banaategeera. Danyeri 12:9, 10.
The first angel represents purification, as the convicted sinner places his sins upon the sacrifice in the courtyard, where he is justified by the blood.
Omalayika asooka akiikirira okutukuzibwa, nga omwonoonyi akakasiddwa mu mutima olw’ekibi kye bw’ateeka ebibi bye ku ssaddaaka mu luggya, gye atuukirizibwa mu musaayi.
The blood is then taken into the holy place where the sanctification process of holiness is represented as being made white through the washing of the blood from the courtyard. Righteousness is there manifested in those who overcome with the blood and the word of their testimony.
Olwo omusaayi gutwalibwa mu Kifo Ekitukuvu, awali omutendera gw’okutukuzibwa mu butukuvu ogulabikibwa ng’okufuulibwa kyeru okuyita mu kunaazibwa n’omusaayi oguva mu luggya. Obutuukirivu awo bulabikira mu abo abawangula okuyita mu musaayi n’ekigambo eky’obujulizi bwabwe.
They are then tried, and in the latter days they are found to be ten times better than all the other wise men of Babylon. The third test is where they are glorified in the Most Holy Place and distinguished from the other class of professed wise men. That third test is the Sunday law, and the first test is the first angel’s call to return to the foundations, for in the next step the temple is erected. That next step is the second angel’s separation message, which is followed by the litmus test of the third angel.
Awo ne bagezebwa, era mu nnaku ez’oluvannyuma basangibwa okusinga emirundi kkumi ab’amagezi abalala bonna ab’e Babulooni. Ekigezo ekisatu mwe bagulumizibwa mu Ekifo Ekitukuvu Ennyo, era ne bayawulwa okuva mu kibiina ekirala ky’abo abeeyita ab’amagezi. Ekyo ekigezo ekisatu kye etteeka lya Ssande, ate ekigezo ekisooka kye kuyita kw’omumalayika ow’okusooka okuddayo ku misimbu, kubanga mu mutendera oguddako yeekaalu ezimbibwa. Omutendera oguddako guli obubaka bw’omumalayika ow’okubiri obw’okuwawula, era bukulirirwa ekigezo eky’okukakasa eky’omumalayika ow’okusatu.
In 2023, the first angel arrived as He had done on August 11, 1840, when he came down with a message of Islam of the second woe. He came down as He had done at 9/11, with a message of Islam of the third woe, and the call to return to the old paths. The foundations of Millerite history were set up once the message of the second woe was fulfilled on August 11, 1840. The angel of Revelation chapter ten then descended, thus typifying the descent of the angel of Revelation chapter eighteen and the arrival of the third woe.
Mu mwaka gwa 2023, Malayika ow’olubereberye yatuuka nga bwe yakola nga 11, Ogw’Agusito 1840, lwe yakka n’obubaka obw’Obuyisiramu obw’ennaku ey’okubiri. Yakka nga bwe yakola ku 9/11, n’obubaka obw’Obuyisiramu obw’ennaku ey’okusatu, era n’okuyita okuddayo mu makubo ag’edda. Emisingi gy’ebyafaayo by’Abamillerite byateekebwawo bwe bwatuukirira obubaka bw’ennaku ey’okubiri nga 11, Ogw’Agusito 1840. Malayika ow’Okubikkulirwa essuula ey’ekkumi oluvannyuma n’akka, n’ekyo ne kifaanaanyiza okukka kwa malayika ow’Okubikkulirwa essuula ey’ekkumi n’emunaana n’okutuuka kw’ennaku ey’okusatu.
Josiah Litch is the historical figured associated with the foundations being established on August 11, 1840. The name “Josiah” means “the foundation of God,” and king Josiah in sacred history represents Josiah’s reformation, which included the discovery of the curse of Moses, buried among the rubbish in the sanctuary, just as Miller’s jewels were buried in the room.
Josiah Litch ye muntu ow’ebyafaayo ayungiddwa n’okuteekebwawo kw’ensiseko nga 11 Ogw’omunaana, 1840. Erinnya “Yosiya” litegeeza “ensiseko ya Katonda,” era Kabaka Yosiya mu byafaayo ebitukuvu ayimirira okutereeza okwa Yosiya, okwali mwe mwali n’okuzuulibwa kw’ekikolimo kya Mose, ekyali kibikkiddwa wakati mu bisago mu Watukuvu, nga kye kimu n’engeri gye amayinja ag’omuwendo ga Miller gaali gabikkiddwa mu kisenge.
King Josiah died at Megiddo, which is Armageddon of Revelation chapter sixteen. The reformation of Josiah was a fulfillment of the prophecy set forth by the disobedient prophet, when Jeroboam set up the two altars in Bethel and Dan. That disobedient prophet died between the ass and the lion. King Josiah had been predicted, by name, and his reformation was part of the prediction, which included that the future king Josiah would beat down the very altar where the disobedient prophet confronted the wicked king Jeroboam.
Kabaka Yosiya yafiira e Megido, eyo ye Amagedoni ey’Okubikkulirwa kwa Yokaana essuula kkumi na mukaaga. Ennongosereza ya Yosiya yali okutuukirira kw’obunnabbi bwe yategeeza nnabbi atagonda mu kiseera Yeroboowaamu lwe yassaawo ebyoto ebiri e Beteli ne Ddaani. Nnabbi oyo atagonda n’afa wakati w’endogoyi n’empologoma. Kabaka Yosiya yali yalagulwa mu linnya lye ddala, era ennongosereza ye yali mugabo gw’obunnabbi obwo, ogw’ategeezanga nti kabaka Yosiya ow’omu maaso yandimenyaamenya ekyoto ekyo kennyini we nnabbi atagonda yayimirira n’awakanya kabaka omubi Yeroboowaamu.
Josiah means the foundation of God, and king Josiah fulfilled the prediction given about 340 years before his reign. He led out in a revival and reformation that ultimately arrived at the altar where the prophet from Judah confronted king Jeroboam. Once there, Josiah smashed the altar down, as the prophecy said he would do. Those two altars of Jeroboam were purposeful counterfeits of the temple in Jerusalem, even to the depth that Jeroboam instituted counterfeit feast days. In doing so, he was simply doing what Aaron did with the golden calf. Aaron’s rebellion was at the foundation of ancient Israel’s sacred history. It occurred when Moses was receiving the Law, which is the foundation of God’s government.
Yosiya kitegeeza “omusingi gwa Katonda,” era Kabaka Yosiya yatuukiriza obunnabbi obwaayogerwaawo nga emyaka nga 340 emabega w’obwakabaka bwe. Yakulembera okuzuukira n’okutereeza okwatuuka ku kyoto we omunnabbi ava mu Yuda yawakanyiriza Kabaka Yerobowaamu. Awo bwe yatuuka eyo, Yosiya n’alimenya wansi, nga bwe kyayogerwa mu bunnabbi nti ajja kukikola. Ebyoto bya Yerobowaamu ebyo ebibiri byali ebifaanaanyi eby’obulimba ebyateekebwawo mu bugendererwa okwesimba mu kifo kya Yeekaalu e Yerusaalemi, okutuuka n’okuteekawo ennaku z’embaga ez’obulimba. Mu kukola bw’atyo, yali ng’akola kye kimu ddala Alooni kye yakola ku nnyana ya zzaabu. Obujeemu bwa Alooni bwali ku musingi gw’ebyafaayo ebitukuvu bya Isirayiri ey’edda. Kyabadde mu kiseera Musa bwe yali aweebwa Amateeka, ge g’omusingi gw’obufuzi bwa Katonda.
Aaron’s rebellion was a foundational rebellion, and it was repeated when Jeroboam founded the ten northern tribes as Israel. Moses rebuked Aaron, and Moses is the alpha, or foundation in relation to Christ the omega. Aaron and Moses represent two classes in the foundational rebellion and a third class are the heroes who stood with Moses—the Levites. King Jeroboam and the prophet from Judah are the two classes in the foundation rebellion of the northern kingdom, and once again the Levites are the heroes.
Obujeemu bwa Alooni bwali obujeemu obw’esiseko, era ne buzzibwamu Yerobowaamu lwe yasimbawo obwakabaka bw’ebika kkumi eby’obukiikakkono ng’Isirayiri. Musa yannenya Alooni, era Musa ye Alufa, oba essiseko, nga Kristo ye Oomega. Alooni ne Musa balaga ettuluba bbiri mu bujeemu obw’esiseko, ate ettuluba erya ssatu be bazira abaayimirira wamu ne Musa—Abaleevi. Kabaka Yerobowaamu ne nnabbi ava e Yuda be ettuluba bbiri mu bujeemu obw’esiseko obw’obwakabaka obwa mu bukiikakkono, era nate Abaleevi be bazira.
At Jeroboam’s foundational rebellion the prophet from Judah rebukes him and prophesies of a king that would be named “the foundation of God”—Josiah. The fulfillment of the predicted reformation included that when Josiah began his revival and reformation, the curse of Moses was discovered, and the reading of the sacred words of Moses empowered a revival and reformation that had already begun. Josiah, clearly a prophetic symbol, represents a revival and reformation that is empowered when a prophecy from the writings of Moses is discovered.
Mu bujeemu bwa Yerobowaamu obwasimba ensiseko, nnabbi okuva e Yuda yamunenya era n’abuulira obunnabbi ku kabaka anaatuumibwa “Omusingi gwa Katonda”—Yosiya. Mu kutuukirizibwa kw’okuzuukuka n’okutereeza okw’alagirwa mu bunnabbi, bwe Yosiya yatandika okuzuukusa n’okutereeza, ekikolimo kya Musa kyazuulibwa, era okusomwa kw’ebigambo ebitukuvu bya Musa kwawa amaanyi okuzuukuka n’okutereeza ebyali bitandise dda. Yosiya, nga ddala akabonero k’obunnabbi, akiikirira okuzuukuka n’okutereeza ekiweereddwa amaanyi nga bwe kizuuliddwa obunnabbi obuli mu mpandiika za Musa.
The foundational rebellion in the story of king Jeroboam is represented by the king of Israel, and also by the prophet from Judah who was sent with a divine pronouncement against Jeroboam’s foundational rebellion and instructions for the prophet identifying which path to avoid when returning to Judah. The prophet from Judah rejects Jeroboam’s request to stay, but thereafter accepts the invitation of the lying prophet of Bethel, and seals his fate. The disobedient prophet would die between the ass and the lion, and then be buried in the tomb of the lying prophet.
Obujeemu obw’ensibuko obuli mu lugero lwa kabaka Yerobowaamu buyimirizibwa mu kabaka wa Isirayiri, era ne mu nnabbi ava mu Yuda eyasindikibwa n’ekilangiriro kya Katonda eky’okulanga obujeemu obw’ensibuko obwa Yerobowaamu, wamu n’ebiragiro ebyalambika nnabbi ekkubo ly’alina okwewala ng’addayo e Yuda. Nnabbi ava mu Yuda agaana okusigala nga Yerobowaamu bw’amusaba; kyokka oluvannyuma akkiriza okuyitibwa kw’ennabbi ow’obulimba ow’e Beseri, era n’ekyo ne kiggala omusango ogw’amulindiridde. Nnabbi atagonda yajja kufa wakati w’endogoyi n’empologoma, era oluvannyuma n’aziikibwa mu ntaana y’ennabbi ow’obulimba.
On August 11, 1840, a prophecy of the second woe was fulfilled, and the foundations of Adventism was laid. Josiah Litch presented the prophecy in 1838, and then ten days before August 11, 1840 he fined tuned his calculations and predicted August 11, 1840, as the day the Ottoman supremacy would cease, in fulfillment of the prophecy of Islam of the second woe.
Nga 11 Agusito 1840, obunnabbi obw’obunnaku obw’okubiri bwatuukirira, era emisingi gy’Obwadiventisiti gyasimbibwa. Mu 1838, Josiah Litch yannyonnyola obunnabbi obwo; oluvannyuma, ennaku kkumi nga tezinnatuuka ku 11 Agusito 1840, yasunsula era n’ayongera okukakasa okubala kwe, n’alagula nga 11 Agusito 1840 ng’olunaku obuyinza bw’Obwakabaka bwa Ottoman lwe bwandiggwaawo, mu kutuukiriza obunnabbi obw’Obusiraamu obw’obunnaku obw’okubiri.
King Josiah symbolizes the final revival and reformation, for every prophet speaks more directly of the latter days, than any prior days. King Josiah symbolizes the final revival and reformation, and that reformation has been set forth in the Bible by a prediction. The book of Joel identifies the final revival and reformation that takes place among those who will be the one hundred and forty-four thousand. Josiah’s revival was two steps, it began, then a prophecy was unsealed that added momentum to the work. The two steps are the early and latter rain, as set forth in the book of Joel, and fulfilled in the books of Acts, and then fulfilled again in the Millerite history.
Kabaka Yosiya ayimirira ng'akabonero k'okuzuukuka n'enkyukakyuka eby'enkomerero, kubanga buli nnabbi ayogera mu butereevu obusinga ku nnaku ez'oluvannyuma, okusinga ennaku ez'edda zonna. Kabaka Yosiya ayimirira ng'akabonero k'okuzuukuka n'enkyukakyuka eby'enkomerero, era enkyukakyuka eyo yateekeddwawo mu Bayibuli nga eragiddwa mu bubaka bw'obunnabbi. Ekitabo kya Yoweeri kimanyisa okuzuukuka n'enkyukakyuka eby'enkomerero ebigenda okubaawo mu abo abaliba ab'e mu muwendo gwa emitwalo kkumi n'enna n'enkumi nnya. Okuzuukuka kwa Yosiya kwali mu maddaala abiri: kwatandika, ne waggulwawo obunnabbi obwongeza amaanyi ku mulimu. Amaddaala ag'abiri gego mvula eyasooka n'ey'oluvannyuma, nga bwe gateekeddwawo mu kitabo kya Yoweeri, ne gatuukirizibwa mu kitabo ky'Ebikolwa by'Abatume, era ne gatuukirira nate mu byafaayo by'Abamillerite.
At the foundational rebellions of Aaron, king Jeroboam and the prophet from Judah to king Josiah, and then on to Josiah Litch, identifies a line of testimony concerning the foundational test. The foundational test is the first test, that is followed by the temple test when the capstone is placed. After that the third test, the litmus test arrives.
Bujeemu obw’ensinziro—obw’Alooni, obwa kabaka Yerobowaamu, n’eky’omunabbi ava mu Yuda okutuuka eri kabaka Yosiya—era ne bugenda mu maaso okutuuka ne ku Josiah Litch, bulambulula olunyiriri lw’obujulizi olukwatagana n’okugezesebwa okw’ensinziro. Okug ezesebwa okw’ensinziro kwe kugezesebwa kwa olubereberye; oluvannyuma kugobererwa kugezesebwa kwa yeekaalu, nga ejjinja ery’akamalirizo liteekeddwawo. Oluvannyuma olw’ekyo, kugezesebwa okw’okusatu, kugezesebwa kwa litmasi, kituuka.
From the golden calf, unto Jeroboam’s altars at Bethel and Dan, to king Josiah, unto Josiah Litch represents a series of prophetic footsteps that lead to the foundational test of 9/11. When the great buildings of New York came down at 9/11, a prophecy of the third woe identified the test calling for a return to the old foundational paths, for the parallel of August 11, 1840 and 9/11 could be seen by any Laodicean Seventh-day Adventist who chose to see. Al Qaeda’s involvement in 9/11 is often brought into question in these days of conspiracy theories that generally are true, but Al Qaeda means “the foundation,” and they began as an organization one year before the time of the end in 1989, in fact on August 11, 1988.
Okuva ku nnyana eya zaabu, okutuuka ku byoto bya Yerobowaamu e Beseri ne Ddaani, ne ku kabaka Yosiya, era ne ku Josiah Litch—kuno kwe kulaga olunyiriri lw’ebigere eby’obunnabbi olutwala ku kugezesebwa okw’ensinziro okw’e 9/11. Bwe wagwa emizimbe ebinene egy’e New York ku 9/11, obunnabbi bw’ekikabi eky’okusatu bwalambulula okugezesebwa, ne bulagira okuddayo ku makubo ag’ensinziro ag’edda; kubanga okufaananako okuli wakati wa Agusito 11, 1840 ne 9/11 kwasobola okulabwibwa buli Mudiventisti w’Olunaku Olw’Omukaaga ow’e Laodikiya eyasalawo okulaba. Okwetabwamu kwa Al Qaeda mu 9/11 kusibwako ebibuuzo emirundi mingi mu nnaku zino ez’endowooza eziyitibwa “enteekateeka z’ebyama,” bingi ku byo nga bya mazima; kyokka “Al Qaeda” kitegeeza “ensinziro,” era baatandika ng’ekibiina omwaka gumu nga gusooka ekiseera eky’enkomerero mu 1989—ddala ku Agusito 11, 1988.
If these details about the prophetic symbolism of the foundations is not noticed, much is lost. At 9/11 the foundations were laid in the first step. The second step the temple is finished as the capstone is placed. The third step is the closed door of the Sunday law. From 9/11 unto the Sunday law the message is primarily directed to Laodicean Seventh-day Adventists, for judgment begins at the house of God, and it ends for the house of God at the Sunday law. There and then Laodicean Seventh-day Adventism is passed by; as were the Protestants in Millerite history, and the Jews in the history of Christ, and as were those who died over forty years in the history of Moses.
Bwe bitalabibwa ebijjuvu bino eby’obulaga obw’ekifaananyi obw’obunnabbi obw’emisingi, ebingi biba bifiiriddwa. Ku 9/11 emisingi yateekebwawo mu mutendera ogusooka. Mu mutendera ogw’okubiri, yeekaalu emalirizibwa ng’ejjinja ery’okumaliriza liteekeddwa ku ntikko. Omutendera ogw’okusatu ye luggi oluggaddwawo olw’etteeka ly’Olunaku lwa Sande. Okuva ku 9/11 okutuuka ku tteeka ly’Olunaku lwa Sande, obubaka businga okusindikibwa eri Abadiventisiti Ab’Olunaku Olw’omusanvu abalina embeera eya Laodikya; kubanga okusalirwa omusango kutandika ku Nnyumba ya Katonda, era ku Nnyumba ya Katonda kumalirizibwa ku tteeka ly’Olunaku lwa Sande. Eyo ne mu kiseera ekyo, Obwadiventisiti Obw’Olunaku Olw’omusanvu obw’embeera eya Laodikya buyitibwako; nga bwe kyali eri Abaprotestanti mu byafaayo by’Abamilleriiti, n’Abayudaaya mu byafaayo bya Kristo, era nga bwe kyali eri abo abaafa mu bbanga lya myaka amakumi ana mu byafaayo bya Musa.
The third woe of 9/11 was typified by the second woe of August 11, 1840, and at that level both waymarks are represented by the ass, the first symbol of Islam in Bible prophecy. The Sunday law is the mark of the beast, and that beast is often represented as a lion, thus counterfeiting the Lion of the tribe of Judah. The Sunday law is the lion and the disobedient prophet from Judah died between the ass and the lion, and was buried in the same grave as the lying prophet of Bethel. He died in the prophetic period from 9/11 unto the Sunday law, which is the prophetic period from the ass unto the lion. That testing period is the grave of the lying prophet of Bethel, who had the disobedient prophet from Judah buried in his very own grave.
Obulabe obw’okusatu obwa 9/11 bwafaananyizibwa obulabe obw’okubiri obwa nga 11 Ogw’omunaana, 1840, era mu mutendera ogwo ebirango by’ekkubo byombi biyimiririzibwa ng’endogoyi, akabonero akasooka ak’Obusiraamu mu bunnabbi bwa Bayibuli. Eteeka lya Ssande kye kabonero k’ensolo, era ensolo eyo emirundi mingi eyimiririzibwa ng’empologoma, bityo nga ekoppa mu bukyamu Empologoma ey’ekika kya Yuda. Eteeka lya Ssande lye mpologoma, era nnabbi atagondera eyava mu Yuda yafa wakati w’endogoyi n’empologoma, era n’aziikibwa mu ntaana emu ne nnabbi omulimba ow’e Beseri. Yafa mu kiseera ky’obunnabbi okuva ku 9/11 okutuuka ku tteeka lya Ssande, ekyo kye kiseera ky’obunnabbi okuva ku ndogoyi okutuuka ku mpologoma. Ekiseera ekyo eky’okugezesebwa kye ntaana ya nnabbi omulimba ow’e Beseri, eyalagira nti nnabbi atagondera eyava mu Yuda aziikibwe mu ntaana ye yennyini.
Jeroboam’s kingdom, which is represented as a counterfeit of the kingdom of Judah, where Jerusalem and the temple are located, represented the Protestants of Millerite history, that were no longer God’s people. They lost their covenant designation between August 11, 1840 and the closed door of October 22, 1844. That history aligns with 9/11 unto the Sunday law, and for this reason, the disobedient prophet of Judah is buried in the same tomb as were the apostate Protestants, who were represented by the lying prophet of Bethel.
Obwakabaka bwa Yerobowaamu, obulabisibwa ng’ekifaananyi eky’obulimba eky’obwakabaka bwa Yuda, mwe muli Yerusaalemi ne Yeekaalu, bwakiikirira Aba-Protesitanti mu byafaayo bya Abamiilerite, abatakyali Bantu ba Katonda. Baafiirwa obuyitibwa bwabwe bw’endagaano wakati wa Agusito 11, 1840 ne ku Luggi Oluggaddwa lwa Okitobba 22, 1844. Ebyafaayo ebyo bikwatagana ne 9/11 okutuuka ku tteeka lya Ssande, era olw’ensonga eyo, nnabbi atagondera owa Yuda aziikibwa mu ntaana emu n’Aba-Protesitanti abajeemu, abaakiikirirwa nnabbi w’obulimba ow’e Beseri.
Overall king Josiah was a good king, but he did die at Megiddo, an obvious and direct application to Armageddon. He went astray by refusing the warning message of Necho. Necho, the king of Egypt, and therefore the king of the south was on his way to do battle with Babylon, the king of the north. Josiah represents the Judeans that die at Armageddon, because they rejected the warning message of the battle of the king of the south and the king of the north in Daniel 11:40–45. That message became the foundation at 9/11.
Mu ngeri yonna, kabaka Yosiya yali kabaka mulungi, naye yafiira e Megido, nga kino kirina okukwatagana okw’eyolefu era okw’ensonga ddala ne Amagedoni. Yava mu kkubo olw’okugaana obubaka bw’okulabula bwa Neko. Neko, kabaka wa Misiri, era kwe kugamba kabaka w’amaserengeta, yali mu lugendo okugenda okulwana ne Babulooni, kabaka w’obukiikakkono. Yosiya akiikirira Abayudaaya abafiira ku Amagedoni, kubanga baagaana obubaka bw’okulabula obw’entalo ya kabaka w’amaserengeta ne kabaka w’obukiikakkono mu Danyeri 11:40–45. Obubaka obwo bwafuuka omusingi ku 9/11.
The first test is the first angel’s call to return to the foundations.
Ekigezo eky’olubereberye kye kuyita kw’omumalaika asooka okw’okuddayo eri emisingi.
The second test is the second angel’s call to separate and finish the temple.
Ekigezo eky’okubiri kye kuyita kw’omulayika ow’okubiri okwewawula era n’okumaliriza yeekaalu.
The third test is the third angel’s litmus test of the seal or the mark.
Ekigezo eky’okusatu kye kigezo ekisalawo ekya malayika ow’okusatu ekikwatagana n’ekisiba oba akabonero.
The first test is a test upon the foundations, and in 2024 roughly half of those involved with the Sabbath zoom meetings left over the only doctrinal argument that is represented upon the 1843 chart. That argument was over the symbol that establishes the vision of God’s people in the latter days. The Millerite controversy had the Protestants claiming Antiochus Epiphanes, or Islam was the power who exalts himself, and falls, to establish the vision in verse fourteen of Daniel eleven.
Ekikemebwa ekisooka kye kikemebwa ku misingi; era mu 2024, nga kumpi ekitundu eky’emu ku bibiri ky’abo abaali beetabye mu nkuŋaana za Zoom ez’oku Ssabbiiti, baavaamu olw’empaka emu yokka ey’enjigiriza ey’eragiddwa ku kyapa ky’obunnabbi eky’omwaka 1843. Empaka eyo yali ku kabonero akunyweza okuwolesebwa kw’abantu ba Katonda mu nnaku ez’enkomerero. Obutakaanya obw’aba Millerite bwavaako Abapulotesitanti okugamba nti obuyinza obweeyimusa ne bugwa, okulinyweza okuwolesebwa mu ekitundu eky’ekkumi n’ena ekya Danyeri 11, bwali Antiokusi Epifani oba Isilamu.
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
Era mu biro ebyo bangi bajja kuyimirira okulwanyisa kabaka w’amaserengeta; era n’abanyazi b’abantu bo balyeewaggula okukakasa okwolesebwa; naye baligwa. Danyeri 11:14.
Was Islam or Antiochus Epiphanes the robbers of thy people, or was it Rome, as Miller identified. Miller had understood that the desolating powers of paganism and papalism were both the power that exalted themselves, who fell and who were the robbers of God’s people. The argument is represented on the chart that was “directed by the hand of God, and should not be altered,” and is the only representation on either of Habakkuk’s tables which identifies an event that had no direct reference in the prophetic Word. The reference on the chart was to highlight that foundational argument as a symbol of the separating power of God’s prophetic Word.
Isilamu oba Antiokosi Epifani be baali ‘abanyazi b’abantu bo,’ oba, nga Miller bwe yategeeza, kyali Loma? Miller yali ategedde nti obuyinza obuzikiriza obw’obupagani n’obw’obupapa byombi byali obuyinza obweyegulumiza, ne bugwa, era ne bubeera ‘abanyazi ba bantu ba Katonda.’ Ensonga eyo eragibwa ku chaati eyali ‘ekuluŋŋamizibwa omukono gwa Katonda, era tekyandisaanidde kukyusibwa,’ era kye kyokka ku kibao kyonna ku bibao bya Habakkuku ekirambulula ekintu ekitalina kwogerwako kw’obutereevu mu Kigambo ky’obunnabbi. Okutegeeza okuli ku chaati kwateekebwawo okulangiririza ensonga eyo ey’ensinzi ng’akabonero akafaananyiza amaanyi ag’ayawula ag’Ekigambo kya Katonda eky’obunnabbi.
In 2024, roughly half of the zoom group left over the false understanding that it is the United States that establishes the vision, and not Rome, as the Millerites so aptly defended.
Mu mwaka gwa 2024, nga kumpi ekitundu eky’okubiri ky’ekibiina kya Zoom kyavaamu olw’okutegeera okutali butuufu nti United States ye etuukiriza okwolesebwa, so ssi Loma, nga bwe baakiwozaako bulungi ennyo abagoberezi ba Miller.
The purging that began in 2023, began when Christ entered the room with His fan, and the fan is His words of truth. When He entered His room, it was empty of people, so He raised up a voice in the wilderness to prepare the way of the Lord. The voice was to prepare the way for the Messenger of the Covenant to suddenly come unto His temple; His temple of the one hundred and forty-four thousand.
Okusunsula okw’atandika mu 2023 kwatandika nga Kristo yayingira ekisenge kye ng’alina ekifuuwa kye; ate ekifuuwa ekyo ye bigambo bye eby’amazima. Bwe yayingira ekisenge kye, nga tewali bantu mu kyo; kyeyava n’azuukiza eddoboozi mu ddungu okuteekateeka ekkubo lya Mukama. Eddoboozi eryo lyali ligendereddwamu okuteekateeka ekkubo eri Omubaka w’Endagaano okujja mu bw’amangu mu Yeekaalu ye; Yeekaalu ye ey’144,000.
Then in 2024, the first test, the test of the foundations, the test of who establishes the vision—that vision that seals the remnant. The internal vision that seals the remnant is the vision of Christ in chapter ten, and the external vision is the vision that is established by the antichrist, and the antichrist is Rome. An internal vision of Christ and an external vision of antichrist. The sealing is a settling into truth, both spiritually and intellectually; and the internal vision of chapter ten is the spiritual, and chapter eleven’s external vision is the intellectual. The understanding and corresponding experience of both visions is the required criteria for anyone who would be sealed, as Daniel represented in the first verse of Daniel chapter ten.
Olwo mu 2024, wabaawo okukebera okwasooka—okukebera okw’emisingi, okukebera kw’ani ateekawo olubono—olubono oluteekako akabonero ku basigalira. Olubono olwa munda oluteekako akabonero ku basigalira lwe lubono lwa Kristo mu Essuula ey’ekkumi, ate olubono olwa bweru lwe olubono oluteekebwawo Anti-Kristo, era Anti-Kristo ye Loma. Olubono olwa munda lwa Kristo, n’olubono olwa bweru lwa Anti-Kristo. Okutekebwako akabonero kwe kunywezebwa mu mazima, mu by’omwoyo n’eby’amagezi; era olubono olwa munda olw’Essuula ey’ekkumi lwe lwa by’omwoyo, ate olubono olwa bweru olw’Essuula ey’ekkumi n’emu lwe lw’amagezi. Okutegeera n’obumanyirivu obukwatagana ku bubono byombi bye byetaagibwa eri buli anaateekebwako akabonero, nga Danieri bwe yakiraga mu lunyiriri olusooka olw’Essuula ey’ekkumi mu kitabo kya Danieri.
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.
Mu mwaka ogw’okusatu ogwa Cyrus kabaka wa Peresiya, ekigambo kyabikkulirwa eri Danyeri, erinnya lye lyayitibwa Belteshazzar; era ekigambo kyali kya mazima, naye ekiseera ekyateekebwawo kyali kiwanvu; era yategeera ekigambo, era n’ategeera ekyolesebwa. Danyeri 10:1.
The alpha test of the foundations was over verse fourteen of Daniel eleven, and it was a parallel to the same foundational test of the Millerites, and that test was the only controversy from Millerite history that is represented upon the table Habakkuk’s watchman was commanded to write and make plain. The foundational test of 2024, was the first angel’s descent, as represented by August 11, 1840, 1888 and 9/11.
Okuggezesebwa kwa Alufa ku bisinziro kwali ku Danyeri 11:14, era kwali kuling’ana n’okuggezesebwa kwe kimu okw’ensinziro kw’Abagoberezi ba Miller; era okuggezesebwa okwo kwe kwokka obutakkaanya obuva mu byafaayo by’Abagoberezi ba Miller obwateekebwa ku mmeeza omukuumi wa Habakkuku gye yalagirirwa okuwandiikako era okugifuula obulambulukufu. Okuggezesebwa okw’ensinziro okw’omwaka gwa 2024 kwali okugwa wansi kw’Omulayika asooka, nga kweragirwa mu 11 Agusito 1840, mu 1888 ne ku 9/11.
That angel had also descended as Michael, for Michael is the one who resurrected Moses, who with Elijah was resurrected on the last day of 2023. That resurrection is represented by Ezekiel as being accomplished by a prophecy of the four winds, which Sister White calls the angry restrained horse, which is Islam of August 11, 1840 and 9/11. The alpha test was the foundational testing external vision. The omega test would be an internal capstone vision.
Malayika oyo era yali yakka ng’a Mikaeri, kubanga Mikaeri ye eyazuukiza Musa, eyazuukizibwa wamu ne Eriya ku lunaku olusembayo lwa 2023. Okuzuukira okwo Ezekyeri akulaga ng’akolebwa okuyita mu obunnabbi bw’empewo ennya, obw’ayita Ssista White embalaasi ennyivu eyakomeddwa, nga ye Isilamu eya 11 Ogwomunaana 1840 n’e 9/11. Ekigezo kya Alufa kyali kwolesebwa okw’ebweru okw’okugezesa okw’omusingi. Ekigezo kya Oomega kyandibadde kwolesebwa okw’omunda okw’ejjinja ery’akamalirizo.
Why would there be an alpha and omega to be followed by a third test? This is the very issue I am identifying. The alpha external testing vision of 2024, is the first of three tests. That foundational test must be passed to be involved in the capstone omega test. Those two tests are of a different prophetic nature than the third test. The third test is a litmus test which demonstrates if the candidate has truly passed the previous two steps.
Lwaki wandiwo Alufa ne Omega, ne bigobererwa ekigezo eky’okusatu? Kino kye kizibu kennyini kye nnondoola. Kwolesebwa kwa Alufa okw’okukeberebwa kw’ebweru okw’omwaka 2024 kwe kigezo ekisooka ku bigezo bisatu. Ekigezo ekyo eky’omusingi kiteekwa okuyitibwamu okusobola okwetaba mu kigezo kya Omega ekya ntikko. Ebyo bigezo bibiri biri mu nkula y’obunnabbi ey’enjawulo okuva ku kigezo eky’okusatu. Ekigezo eky’okusatu kye kigezo ekikakasa ekiraga oba omusuubirwa ayise mu mazima mu mitendera ebiri egyasooka.
The first test is the foundation, and the second test is the temple completed. The foundation of the temple was laid during the history of the first decree to come out of Babylon. In the history of the second decree the temple was completed. The third decree was different, for in that decree, Judah’s national sovereignty was restored giving them the authority to prosecute civil and religious crimes. Judgment is restored at the third decree. In 2024, the foundational alpha test separated those in the dirt brush man’s virtually empty room.
Okukemebwa okw’olubereberye kwe musingi, ate okukemebwa okw’okubiri kwe kumaliriza yeekaalu. Omusingi gwa yeekaalu gwateekebwawo mu byafaayo by’ekiragiro ekyasooka ekyava e Babulooni. Mu byafaayo by’ekiragiro eky’okubiri yeekaalu yamalirizibwa. Ekiragiro eky’okusatu kyali kya njawulo, kubanga mu kiragiro ekyo obwetwaze bw’eggwanga bwa Yuda bwaddizibwawo, ne bubawa obuyinza okuvunaana n’okutambuza emisango egy’eby’obutuuze n’egy’eddiini. Obulamuzi kuzzibwaawo mu kiragiro eky’okusatu. Mu 2024, okukemebwa okw’ensibuko okwa Alufa kwaawawula abo abali mu kisenge ky’omusajja w’ekikonde ky’ettaka, nga kirimu abantu batono nnyo.
The omega test is where the temple is finished, as represented by the capstone being placed. The completion of the temple is the church triumphant that is established when the tares are removed. The completion of the temple in Miller’s dream was when the jewels were cast back into the larger casket “without any visible pains of the man who cast them in.” After Miller identifies the dirt brush man casting the jewels into the larger casket, he ends his testimony with the words, “I shouted with very joy, and that shout awoke me.”
Ekigezo kya Omega kye kiseera mwe yeekaalu emalirizibwa, nga kyeragirwa mu kuteekebwa kw’ejjinja ery’akamalirizo. Okumalirizibwa kw'yeekaalu kwe Ekkanisa eyawangula, eteekebwawo nga obwogi bujjibwawo. Okumalirizibwa kw'yeekaalu mu kirooto kya Miller kwali nga amayinja ag’omuwendo gaasuulibwa nate mu ssanduuko eddene, "nga tewalabika kabonero konna k’okukola ennyo ku musajja eyagasuula omwo." Bwe yategeera Miller nti omusajja omukuba enfuufu ye yali asuula amayinja ag’omuwendo mu ssanduuko eddene, n’amaliriza obujulizi bwe n’ebigambo bino, "Ne neekaaba mu ddoboozi ery’amaanyi olw’essanyu lingi nnyo, era okukaaba okwo kwe kwanzukusa."
Take note that Miller’s loud cry that awakens, was empowered by “joy.” Joy is the symbol of those in Joel who have the “new wine,” and “shame” is upon those other drinkers of wine who have been cut off from the new wine. The Midnight Cry that awakens Miller, follows after the dirt brush man casts the jewels into the larger casket. The larger casket is full of the jewels that have been separated from the rubbish and cast into the casket, which is both the temple of the one hundred and forty-four thousand, and the message of the Midnight Cry. The temple is finished in the second decree, or the second angel, or the second and omega test. In Miller’s dream, the omega test is represented when the windows of heaven are opened.
Mutegereze nti enduulu ennene eya Miller eyazuukusa, yanywezebwa “essanyu.” Essanyu kye kabonero ky’abo abali mu Yoweeri abalina “omwenge omuggya,” ate “nsonyi” eri abo abalala abanywi b’omwenge, abaasalibwako omwenge omuggya. Okukaaba okwa ssaawa ya ttumbi okuzuukusa Miller, kujja nga kiddirira omusajja ow’ekibanyi ky’enfuufu ng’asuula amayinja ag’omuwendo mu kisanduuko ekinene. Ekisanduuko ekinene kijjudde amayinja ag’omuwendo agaayawulibwa okuva mu bintu ebitali n’omugaso n’effujjo ne gasuulibwa omwo; era kye kimu: ye yeekaalu y’abantu 144,000, era n’obubaka bw’Okukaaba okwa ssaawa ya ttumbi. Yeekaalu emalirizibwa mu kiragiro eky’okubiri, oba Malayika ow’okubiri, oba mu kugezesebwa okw’okubiri n’okwa Omega. Mu kirooto kya Miller, okugezesebwa kwa Omega kulagirwa nga amadirisa ag’eggulu gagguddwa.
And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth. Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God. Revelation 19:6–9.
Ne mpulira ng’eddoboozi lya kibiina ekinene, era ng’eddoboozi ly’amazzi amangi, era ng’eddoboozi ly’okubwatuka kw’enkuba okw’amaanyi, nga bagamba nti, Aleluya: kubanga Mukama Katonda Omuyinza kyonna afugidde. Ka tusanyuke, tujaguze, era tumuwe ekitiibwa: kubanga obugole bw’Omwana gw’Endiga butuuse, era omugole we yeeteeseteese. Era yaweereddwa okuyambala linena ennungi, ennongoofu n’enjeru: kubanga linena eyo y’obutuukirivu bw’abatukuvu. Era n’aŋŋamba nti, Wandiika, Balina omukisa abo abayitiddwa ku mbaga y’obugole bw’Omwana gw’Endiga. Era n’aŋŋamba nti, Ebyo ge bigambo bya Katonda eby’amazima. Okubikkulirwa 19:6-9.
On October 22, 1844, “four comings of Christ” were fulfilled, and each of those four comings are more perfectly fulfilled at the soon-coming Sunday law. He came as the Messenger of the Covenant, in fulfillment of the purging and purification of the Levites in Malachi three. He came to receive a kingdom in fulfillment of Daniel 7:13. He came to cleanse the sanctuary in fulfillment of Daniel 8:14 and He also came to the marriage. The marriage takes place when the bride has made herself ready.
Ku 22 Okitobba 1844, “okujja okuna kwa Kristo” kwatuukirizibwa, era buli kimu ku go okuna kinaatuukirizibwa mu ngeri entuukirivu okusinga mu kiseera ky’etteeka lya Sande eririjja amangu. Yajja ng’Omubaka w’Endagaano, mu kutuukirizibwa kw’okubabulula n’okutukuza Abaleevi okuli mu Malaki essuula esatu. Yajja okufuna obwakabaka mu kutuukirizibwa kwa Danyeri 7:13. Yajja okutukuza Ewatukuvu mu kutuukirizibwa kwa Danyeri 8:14, era n’ajja mu bugole. Obugole lubeerawo ng’omugole yeetegekese.
“‘When the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come.’ Christ is waiting with longing desire for the manifestation of Himself in His church. When the character of Christ shall be perfectly reproduced in His people, then He will come to claim them as His own.” Christ’s Object Lessons, 69.
“Awo bwe kiba nga ekibala kimaze okukula, amangu ago ayingiza ekiso, kubanga ekiseera ky’okukungula kituuse.” Kristo alindirira n’okwegombereza okunene okulabisibwa kwe mu kkanisa ye. Bwe kinaaba kituukiridde nti empisa za Kristo zimaze okukoppebwa mu bujjuvu mu bantu be, olwo alijja okubatwala ng’abe. Christ's Object Lessons, 69.
The “world can only be warned,” according to inspiration, by “seeing men and women” with the seal of God during the Sunday law crisis.
Ng’okusinziira ku busikirizibwa, “ensi esobola kulabulwa yekka,” okuyita mu “okulaba abasajja n’abakazi” abateekeddwako akabonero ka Katonda mu kiseera ky’ekizibu ky’etteeka lya Sande.
“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.
Omulimu gw’Omwoyo Omutukuvu kwe okukangavvula ensi ku kyono, ku butuukirivu era n’okusala omusango. Ensi esobola kulabulwa mu ngeri emu yokka: bwe eraba abo abakkiriza amazima batukuziddwa mu mazima, nga bakolera ku misingi egya waggulu egy’obutukuvu, nga balaga mu ngeri eyawaggulu ennyo ennyiriri ey’okubawula pakati w’abakuuma ebiragiro bya Katonda n’abo ababisambirira wansi w’ebigere byabwe. Okutukuzibwa kw’Omwoyo kulaga obuwawule wakati w’abo abalina akabonero ka Katonda n’abo abakuuma olunaku lw’okuwummula olw’obulimba. Bw’ekigezo kinaatuuka, kijja kulabikika bulungi nti akabonero k’ensolo kye ki. Kye kukuuma olunaku lwa Sande. Abo, oluvannyuma okuwulira amazima, abakyalutwala olunaku luno ng’olutukuvu, balina ku bo akasayini k’omusajja w’ekibi, eyalowooza okukyusa ebiseera n’amateeka. Bible Training School, 1 Desemba 1903.
When the bride makes herself ready the harvest is come. The harvest begins with the gathering together of the first fruit wheat offering that is lifted up as a wave offering ensign. First the first fruits, which are the one hundred and forty-four thousand in the book of Revelation, are gathered, and then the other flock, who are the great multitude. The ensign is his mighty army, and his mighty army is arrayed in fine white linen. At the marriage, the temple of the one hundred and forty-four is finished in advance of the judgment of the Sunday law, and that temple is not only Miller’s larger casket, but it is the church triumphant that possesses all the gifts, including the spirit of prophecy.
Omugole bw’aba amaze okweetegeka, ekiseera eky’okuvunula kituuse. Okuvunula kutandikira ku kukuŋŋaanyizibwa wamu kw’ekiweebwayo kya ngano eky’ebibala ebibereberye, ekiyimusibwa waggulu ng’ekiweebwayo eky’okuzungulizibwa, era nga kiba ekibendera. Okusooka ebibala ebibereberye, ebyo 144,000 mu Kitabo ky’Okubikkulirwa, byekuŋŋaanyizibwa; oluvannyuma ekkundi eddala, eryo lye kibiina ekinene ennyo. Ekibendera kye kye ggye lye ery’amaanyi, era eggye lye ery’amaanyi lyambaziddwa linena ennungi eyeru. Mu mbaga y’obugole, ekaalu ya 144,000 emalirizibwa nga tekinnaba kutuuka okusalirwa omusango kw’etteeka lya Ssande; era ekaalu eyo si kyokka essanduuko ennene ya Miller, wabula ye Ekkanisa Ewangudde eririna ebirabo byonna, omuli n’Omwoyo gw’Obunnabbi.
And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:10.
Ne neegwa mu bigere bye okumusiinza. N’aŋŋamba nti, Laba tokikola: nze munno omuweereza, era wamu ne baganda bo abalina obujulizi bwa Yesu: siinza Katonda: kubanga obujulizi bwa Yesu bwe mwoyo gw’obunnabbi. Okubikkulirwa 19:10.
The one hundred and forty-four thousand are those who have the testimony of Jesus, and the testimony of Jesus is set forth “line upon line” in both the Bible and Spirit of Prophecy. When the Laodicean movement of the one hundred and forty-four thousand transforms into the Philadelphian movement of the one hundred and forty-four thousand, they will all employ the line upon line methodology to present their testimony. That testimony is a combination of the Divine blood and the human witness.
Aba 144,000 be balina obujulizi bwa Yesu, era obujulizi bwa Yesu buteekebwawo “olunyiriri ku linyiriri” mu Bayibuli ne mu Mwoyo gw’Obunnabbi. Ekibiina kya Lawodikiya eky’ab’e 144,000 bwe kinaafuukira ekibiina kya Firadelfiya eky’ab’e 144,000, bonna banaakozesa enkola eya “olunyiriri ku linyiriri” okulaga obujulizi bwabwe. Obujulizi obwo bugatta wamu omusaayi ogwa Katonda n’obujulizi bw’omuntu.
And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Revelation 12:11.
Ne bamuwangula olw'omusaayi gw'Omwana gw'Endiga, n'olw'ekigambo eky'obujulirwa bwabwe; so tebaayagala obulamu bwabwe okutuusa ku kufa. Okubikkulirwa 12:11.
The testimony of humanity combined with the blood of Divinity is the testimony of Moses and the Lamb. Moses was humanity, the alpha to the blood of the omega Lamb’s divinity. All the gifts are restored as soon as the bride makes herself ready, and as a mighty army clothed in white linen, she takes her position as the ensign of the Lord’s advancing army. That battle march begins when the bride is made ready and clothed in white, which is when the windows of heaven are opened, as they were in Miller’s dream.
Obujulizi bw’obuntu obwegattiddwa n’omusaayi gw’Obwakatonda kye obujulizi bwa Musa n’Omwana gw’Endiga. Musa yakiikiriranga obuntu, ye Alufa, mu bwenkanya n’omusaayi ogw’Obwakatonda ogwa Omwana gw’Endiga, Oomega. Ebirabo byonna bizzibwaawo amangu ddala omugole bwe yeetegekedde; era, ng’eggye ery’amaanyi erambadde olugoye lwa layiniini olweru, ayimirira mu kifo ky’ekibendera ky’eggye lya Mukama eriyongera okutambula mu maaso. Olutambula olwo lw’olutalo lutandikira omugole bwe yeetegekeddwa era ng’ayambadde olugoye lwa layiniini olweru; awo we gaggulwawo amadirisa ag’eggulu, nga bwe gaggulwawo mu kirooto kya Miller.
And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war. His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself. And he was clothed with a vesture dipped in blood: and his name is called The Word of God. And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean. And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God. And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS. Revelation 19:11–16.
Ne ndaba eggulu nga libikkuliddwa, era, laba, embalaasi enjeru; oyo eyali atudde ku yo yayitibwa Omwesigwa era Omutuufu, era mu butuukirivu asala omusango era alwana entalo. Emmasso ge gaali ng’ekirimi ky’omuliro, era ku mutwe gwe waaliyo engule nnyingi; era yalina erinnya erawandiikiddwa, eritamanyibwa muntu n’omu, wabula ye yennyini. Era ayambadde olugoye olwannyikiddwa mu musaayi: era erinnya lye liyitibwa Ekigambo kya Katonda. N’amagye agali mu ggulu ne gamugoberera ku mbalaasi enjeru, nga bayambadde linena erirungi ennyo, eryeru era eriyonjo. Era mu kamwa ke muva ekitala ekisala ennyo, eky’alikozesa okukuba amawanga: era anabafuga n’omuggo gw’ekyuma: era awanyigira mu kinyigirizo ky’envinnyo eky’obukambwe n’ekiruyi kya Katonda Omuyinza w’Byonna. Era ku lugoye lwe ne ku kiwato kye waliko erinnya eriwandiikiddwa, KABAKA WA BAKABAKA, ERA MUKAMA WA BAKAMA. Okubikkulirwa 19:11-16.
When the dirt brush man enters the empty room and opens the windows He gathers up the jewels and cast them into the larger omega casket. James White would identify those jewels as God’s people, but William Miller would tell you symbols have more than one meaning, and the jewels represent not only the scattered foundational truths, but also the scattered jewels that are on the crown that is lifted up representing Christ’s kingdom of glory.
Bwe ayingira omusajja ow’ekikuta ky’enfuufu mu kisenge ekitalimu kintu n’aggulawo amadirisa, akuŋaanya amayinja ag’omuwendo n’agasuula mu ssanduuke eya Omega ennene. James White yandibagambye nti amayinja ago gakiikirira abantu ba Katonda, naye William Miller yandibategeezezza nti ebifaananyi biba n’okutegeeza okusinga emu, era amayinja ago gakiikirira si bwokka amazima ag’esiseko agasaasaanyiziddwa, wabula era n’amayinja ag’omuwendo agasaasaanyiziddwa agali ku ngule eyayimusibwa nga ekiikirira obwakabaka bwa Kristo obw’ekitiibwa.
And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. Zechariah 9:16.
Era Mukama Katonda waabwe alibalokola ku lunaku olwo ng'ekisibo ky'abantu be; kubanga baliba ng'amayinja ag'engule, agayimusiddwa ng'akabonero ku nsi ye. Zekaliya 9:16.
The omega and second test after the foundational alpha test of Rome establishing the vision, is the capstone omega test. It is the finishing of the temple test, that precedes the third litmus test of judgment. The test purges the two classes of worshippers from each other, separating the wise and foolish based upon the oil, which is the message, or as Sister White identified in her commentary of the synagogue at Capernaum—the “words of truth.”
Ekikebera kya Omega, era nga kye kya kkubiri oluvannyuma lw’ekikebera kya Alufa eky’omu musingi eky’e Roma eky’okukakasa ekyolesebwa, kye ekikebera kya Omega eky’ejjinja ery’omutwe ery’akamalirizo. Kye okumaliriza kwa ekikebera kya yeekaalu, era kikulembera ekikebera eky’okusatu ekiraga okusala omusango. Ekikebera kino kisunsula ebika bibiri by’abasinza buli kimu okuva ku kya banne, nga kibawawula ab’amagezi n’abasirusiru okusinziira ku mafuta ago, ge bubaka; oba, nga bwe yagamanyisa Sister White mu kunnyonnyola kwe ku kisinagogi e Kaperenaumu—“ebigambo eby’amazima.”
Capernaum is where in John 6:66, Jesus lost the greatest number of disciples at one time, and those disciples never returned. As the largest test of discipleship in the time of Christ, Capernaum is a symbol of the omega test of discipleship in the time of Christ, which in turn would typify the omega test of discipleship in the three-step testing process that began in 2023. In Capernaum, the test was represented by the Bread of Heaven, and it identified the failure of the Jews in the context of their inability to understand prophecy, due to their unwillingness to accept that when Jesus’ spoke of natural things, it was to be understood in a spiritual application.
Kaperenaumu mwe, mu Yokaana 6:66, Yesu yafiirwa omuwendo omusinga gw’abayigirizwa omulundi gumu, era abo tebaakomawo nate. Nga okukemebwa okusinga obunene okw’abayigirizwa mu mirembe gya Kristo, Kaperenaumu kye kifaananyi ky’okukemebwa kwa omega okw’abayigirizwa mu mirembe gya Kristo; era ekyo ne kifaananyiriza okukemebwa kwa omega okw’abayigirizwa mu nteekateeka y’okukemebwa mu bitundu bisatu eyatandika mu mwaka gwa 2023. E Kaperenaumu, okukemebwa kwakiikirizibwa Omugaati ogw’oku ggulu, era ne kulaga okulemererwa kw’Abayudaaya mu nsonga y’obutabasobola okutegeera obunnabbi, olw’okugaana kwabwe okukkiriza nti bwe Yayogera Yesu ku bintu eby’obutonde, byali biteekwa okutegeerwa mu ngeri ey’omwoyo.
We will continue these things in the next article.
Tujja okugenda mu maaso n’ebintu bino mu kiwandiiko ekiddako.
“Christ’s discourse in the synagogue concerning the bread of life was the turning point in the history of Judas. He heard the words, ‘Except ye eat the flesh of the Son of man, and drink His blood, ye have no life in you.’ John 6:53. He saw that Christ was offering spiritual rather than worldly good. He regarded himself as farsighted, and thought he could see that Jesus would have no honor, and that He could bestow no high position upon His followers. He determined not to unite himself so closely to Christ but that he could draw away. He would watch. And he did watch.
Okuyigiriza kwa Kristo mu sinagogi ku nsonga y’Omugaati ogw’Obulamu kwe kwafuuka ekifo eky’okukyukira mu byafaayo bya Yuda. Yawulira ebigambo bino: ‘Bwe mutalye nnyama ya Mwana w’Omuntu, era ne mutanywa musaayi gwe, temulina bulamu mu mmwe.’ Yokaana 6:53. Yalaba nti Kristo yali awa eby’obulungi eby’Omwoyo so si eby’ensi. Yeyeesiga ng’asobola okulengera ebijja, era n’alowooza ng’alaba nti Yesu tajja kufuna kitiibwa, era nti tajja kuwa bifo eby’awaggulu eri abagoberezi be. Yakakana obuteyiunga nankalirira ne Kristo, okusigala nga asobola okwawukana. Yagenda kwegendereza. Era n’agegendereza.
“From that time he expressed doubts that confused the disciples. …” The Desire of Ages, 719.
"Okuva mu kiseera ekyo yalaga obubuusabuusa obwabuzaabuza abayigirizwa. ..." The Desire of Ages, 719.
First Test
Ekigezo Ekisooka
“The look that Jesus cast upon the selfish Judas convinced him that the Master had penetrated his hypocrisy, and read his base, contemptible character. This was a more direct reproof than Judas had before received. He was provoked by it, and thus a door was opened through which Satan entered to control his thoughts. Instead of repenting, he planned revenge. Stung by the knowledge of his sin, and provoked to madness because his guilt was known, he rose from the table, and went to the palace of the high priest, where he found the council assembled. He was imbued with the spirit of Satan, and acted like one bereft of reason. The reward promised for the betrayal of his Master was thirty pieces of silver; and for a far less sum than the box of ointment cost he sold the Savior.
Olutunuulwa Yesu lwe yatunuulira Yuda omwegomba lwamukkakasa nti Omwami yali ayiseemu mu butali butuufu bwe, era n’asoma omutima gwe omubi ogw’anyaazibwa. Kino kyali kunenya okutereera okusinga kwonna Yuda kwe yali afunyenako edda. Kyamusunguwaza nnyo, ne bw’atyo ne waggulwawo oluggi Setaani mwe yayingirira okufuga ebirowoozo bye. Mu kifo ky’okwenenya, n’ateesa okuddiza obubi. Nga alumiddwa munda olw’okumanya ekibi kye, era nga asunguwaziddwa okutuuka ku busirusiru kubanga omusango gwe gwamanyiddwa, n’ava ku mmeeza n’agenda mu nnyumba ya Kabona Asinga Obukulu, we yasanze Olukiiko nga lukuŋŋaanye. Yali ajjudde Omwoyo gwa Setaani, era n’akola ng’oyo abuze amagezi. Empeera eyasuubizibwa olw’okumulyamu Omwami we yali ebitundu by’effeeza amakumi asatu; era olw’ensimbi entono nnyo okusinga omuwendo gw’essanduuko ey’amafuta ag’omubala, yatunda Omulokozi.
“In spirit and practice many resemble Judas. As long as there is silence in regard to the plague-spot in their character, no open enmity is seen; but when they are reproved, bitterness fills their hearts.” Youth Instructor, July 12, 1900.
"Mu mwoyo n’omu nkola abangi bafaanana Yuda. Okutuusa ng’ensonga ey’ekivundu mu mpisa zaabwe esirise, tewalabika bukyayi mu lwatu; naye bwe banenebwa, obunyiivu bujjuzza emitima gyabwe." Omuyigiriza w’Abavubuka, Julaayi 12, 1900.
The Second Test
Ekigezo eky’okubiri
“Before the Passover Judas had met a second time with the priests and scribes, and had closed the contract to deliver Jesus into their hands. . . . Judas was now offended at Christ’s act in washing the feet of His disciples. If Jesus could so humble Himself, he thought, He could not be Israel’s king. All hope of worldly honor in a temporal kingdom was destroyed. Judas was satisfied that there was nothing to be gained by following Christ. After seeing Him degrade Himself, as he thought, he was confirmed in his purpose to disown Him, and confess himself deceived. He was possessed by a demon, and he resolved to complete the work he had agreed to do in betraying his Lord.” The Desire of Ages, 645.
“Ng’Okuyitako tekunnaba kutuuka, Yuda yali asisinkanye omulundi ogw’okubiri n’abakabona n’abawandiisi, era yali amaze okuggalawo endagaano ey’okubawa Yesu mu ngalo zaabwe. . . . Kati Yuda yali asunguwalidde ekikolwa kya Kristo eky’okunaaza ebigere by’abayigirizwa be. Singa Yesu ayinza okwewombeeka bw’ati, nga bwe yalowooza, teyandibadde Kabaka wa Isirayiri. Essuubi lyonna ery’ekitiibwa eky’ensi mu bwakabaka obw’ekiseera kino lyazikirira. Yuda yakakasa nti tewali kye yandifunye mu kugoberera Kristo. Oluvannyuma lw’okumulaba ng’awefuuya, nga bwe yalowooza, n’akakanyizibwa mu kigendererwa kye eky’okumwegaana, era yeeyatula ng’alimbiddwa. Yali yayingiriddwa dayimooni, era n’asalawo okutuukiriza omulimu gwe yakkiriziganyeko ogw’okumulyamu Mukama we olukwe.” The Desire of Ages, 645.
The Final Decision
Okusalawo Okw’enkomerero
“In surprise and confusion at the exposure of his purpose, Judas rose hastily to leave the room. ‘Then said Jesus unto him, That thou doest, do quickly. . . . He then having received the sop went immediately out: and it was night.’ Night it was to the traitor as he turned away from Christ into the outer darkness.
Mu kwewuunya n’okutabanguka olw’okubikkulibwa kw’ekigendererwa kye, Yuda n’ayimuka mangu okufuuluma mu kisenge. ‘Awo Yesu n’amugamba nti, Ky’olikola, kikole mangu. . . . Awo bwe yamala okufuna ekitole ky’emmere, n’ava mangu; era waali ekiro.’ Kyali ekiro eri omugambanyi bwe yakyuka okuva eri Kristo n’ayingira mu kizikiza eky’ebweru.
“Until this step was taken, Judas had not passed beyond the possibility of repentance. But when he left the presence of his Lord and his fellow disciples, the final decision had been made. He had passed the boundary line.
Okutuusa ekikolwa kino lwe kyakolebwa, Yuda yali tannagwako akakisa ak'okwenenya. Naye bwe yava mu maaso ga Mukama we n'abayigirizwa banne, okusalawo okwasembayo kwali kumaze okukolebwa. Yali ayise ku nsalo.
“Wonderful had been the long-suffering of Jesus in His dealing with this tempted soul. Nothing that could be done to save Judas had been left undone. After he had twice covenanted to betray his Lord, Jesus still gave him opportunity for repentance. By reading the secret purpose of the traitor’s heart, Christ gave to Judas the final, convincing evidence of His divinity. This was to the false disciple the last call to repentance. No appeal that the divine-human heart of Christ could make had been spared. The waves of mercy, beaten back by stubborn pride, returned in a stronger tide of subduing love. But although surprised and alarmed at the discovery of his guilt, Judas became only the more determined. From the sacramental supper he went out to complete the work of betrayal.
Bwali bwa kitalo ennyo obugumiikiriza bwa Yesu mu kukolagana kwe n’omwoyo guno ogugezwebwa. Tewali kyonna ekisoboka okukolebwa ku lw’okununula Yuda ekyalekerwawo. Bwe yamala emirundi ebiri okussa endagaano okulyamu Mukama we olukwe, Yesu ate n’amuwa omukisa ogw’okwenenya. Nga asomye ekigendererwa eky’ekyama eky’omutima gw’omulyamu olukwe, Kristo yawa Yuda obukakafu obwasembayo obukakasa ennyo bw’obwa Katonda bwe. Eri omuyigirizwa ow’obulimba, kino kyali okuyita okwasembayo mu kwenenya. Tewali kwegayirira kwonna kwe yayinzanga okuva mu mutima gwa Kristo ogw’obwa Katonda n’ogw’obuntu kwe kwalekerwawo. Amayengo g’ekisa, agaziyizibwa amalala aganywevu, ne gakomawo mu mugga ogusinga amaanyi ogw’okwagala okuwaŋŋula. Naye newaakubadde ng’ayeewuunya era n’atya olw’okubikkulirwa kw’omusango gwe, Yuda n’akyeyongera okunywevu mu mutima. Okuva ku mmere ey’Omugatte Omutukuvu n’afuluma agenda okutuukiriza omulimu gw’okulyamu olukwe.
“In pronouncing the woe upon Judas, Christ also had a purpose of mercy toward His disciples. He thus gave them the crowning evidence of His Messiahship. ‘I tell you before it come,’ He said, ‘that, when it is come to pass, ye may believe that I AM.’ Had Jesus remained silent, in apparent ignorance of what was to come upon Him, the disciples might have thought that their Master had not divine foresight, and had been surprised and betrayed into the hands of the murderous mob. A year before, Jesus had told the disciples that He had chosen twelve, and that one was a devil. Now His words to Judas, showing that his treachery was fully known to his Master, would strengthen the faith of Christ’s true followers during His humiliation. And when Judas should have come to his dreadful end, they would remember the woe that Jesus had pronounced upon the betrayer.” The Desire of Ages, 653–655.
Mu kulangirira “zimusanze” eri Yuda, Kristo era yalina ekigendererwa eky’okusaasira eri abayigirizwa be. Bwe kityo yabawa obujulizi obusinga obukulu obw’obwa Mesiya bwe. “Ndibabuulira nga tekinnaba kuba,” yagamba, “bwe kinaaba kibaddewo mulyoke mwakkirize nti Nze Ndi.” Singa Yesu abeeredde nga asirise, ng’alabika ng’atalina kumanya ebigenda okumutuukako, abayigirizwa bandiyinzizza okulowooza nti Omwami waabwe teyalina okutegeera kwa Katonda ku by’omu maaso, era nti yali atangirirwamu ne bamuwaayo olw’olukwe mu mikono gy’ekibinja eky’abatta. Omwaka gumu emabega, Yesu yali abategeezezza abayigirizwa nti yali alondedde kkumi na babiri, era nti omu ku bo yali dayimooni. Kale kaakano ebigambo bye eri Yuda, ebyalaga nti olukwe lwe lwali lwamanyiddwa ddala bulungi eri Omwami we, byandinywezze okukkiriza kw’abagoberezi ba Kristo ab’amazima mu kiseera ky’okunyoomebwa kwe. Era Yuda bwe yanaatuuka ku nkomerero ye ey’entiisa, baali bajja kujjukira “zimusanze” Yesu ze yali alangiridde ku mulyamu olukwe. The Desire of Ages, 653-655.