Leviticus twenty-three presents the spring and the fall feasts, and the representation of the feasts is divinely profound in the structure, and in the perfect alignment of the beginning and ending structures, within the overall structure. The spring feasts and fall feasts align with one another. The chapter bears witness of Palmoni, the wonderful numberer over and over again. The chapter soundly and marvelously connects with the latter-day message of the one hundred and forty-four thousand.
Ekitabo kya Levitiku essuula amakumi abiri mu ssatu kiraga embaga ez’ekiseera ky’okumera n’ez’ekiseera ky’okukungula, era okuyimiririrwa kw’embaga zino kwekyama nnyo mu nteekateeka, ne mu kutereera ddala okutaliiko kamogo kw’enteekateeka y’Entandikwa n’ey’Enkomerero, munda mu nteekateeka ennene yonna. Embaga ez’ekiseera ky’okumera n’ez’ekiseera ky’okukungula zitereera wamu. Essuula eno ejjuliza Palmoni, Omubazi ow’ebyewuunyo, emirundi n’emirundi. Essuula eno ekwatagana mu ngeri entuufu era ey’ebyewuunyo n’obubaka bw’ennaku ez’oluvannyuma obw’ab’emitwalo kkumi n’enna n’enkumi nnya.
The number “23” represents the atonement, which is the combination of Divinity and humanity. The name Leviticus represents the priesthood of the one hundred and forty-four thousand, for all the prophets speak of the latter days, and the priests of the latter days are those who Peter identifies as a holy priesthood. Peter’s holy priesthood is the wise who understand the increase of knowledge that produces the message of the Midnight Cry. The foolish, or wicked as Daniel identifies them, reject the increase of knowledge, and Hosea informs us that for this reason they are rejected as priests.
Ennamba "23" eyimirira Okutangirirwa, kwe kwegatta kw’Obwa-Katonda n’obuntu bwa muntu. Erinnya “Leviticus” liyimirira obusaserodooti bw’emitwalo kkumi n’ena n’enkumi nnya, kubanga bannabbi bonna boogera ku nnaku ez’oluvannyuma, era bakabona b’ennaku ez’oluvannyuma be abo Peter b’alangirira nti be basaserodooti abatukuvu. Obusaserodooti obutukuvu bwa Peter bwe b’ab’amagezi abategeera okweyongera kw’okumanya okuleeta obubaka bw’okukaaba okw’omu ttumbi ery’ekiro. Abazirwavu, oba ababi nga Daniel bw’abayita, baagaana okweyongera kw’okumanya, era Hosea atutegeeza nti olw’ensonga eyo bagaanirwa okubeera bakabona.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. As they were increased, so they sinned against me: therefore will I change their glory into shame. Hosea 4:6, 7.
Abantu bange bazikirizibwa olw’okubulwa okumanya; kubanga oganye okumanya, nange ndikugaana, oleme okuba kabona wange; kubanga werabidde amateeka ga Katonda wo, nange ndirabira abaana bo. Bwe baayongeranga, ne bakolanga ebibi eri nze; noolwekyo ndikyusa ekitiibwa kyabwe ne kifuuke ensonyi. Ozeeya 4:6, 7.
The drunkards of Ephraim, who Isaiah also calls the “crown of glory” have their glory turned into “shame.” Hosea specifically identifies that those who reject the increase of knowledge of the latter days are the Laodicean Seventh-day Adventist church, for he recorded, “My people.” His people will be rejected as priests, and it happens in the final and fourth generation, for He is to forget their children, and children represent the last generation.
Abatamiivu ba Efulayimu, be Isaaya era ayita “ekiruudo eky’ekitiibwa,” ekitiibwa kyabwe kifuusiddwa “enswala.” Koseya alambulula ddala nti abo abagaana okweyongera kw’okumanya okw’ennaku ez’enkomerero be Ekkanisa ya Abadiventisiti b’Olunaku olw’Omusanvu ey’e Lawodikiya, kubanga yawandiika nti, “Abantu bange.” Abantu be bajja kugaanibwa obukabona, era kino kibeera mu mulembe ogw’okuna ogusembayo, kubanga ajja okwerabira abaana baabwe, ate abaana bakiikirira omulembe ogusembayo.
At—one—ment
Okugattibwa mu kimu
The title of “Leviticus 23,” means “the atonement of the priesthood of the one hundred and forty-four thousand.” This truth can be deduced with simply the name of the book in connection with the chapter number. The atonement, which Leviticus twenty-three addresses means “at-one-ment,” and is identifying the combination of Divinity and humanity. That combination is represented with a multitude of symbols in God’s Word, one of which is that the human temple is to be combined with the Divine temple.
Omutwe ogwo “Eby’Abaleevi 23” gutegeeza “okutangirizibwa kw’obwasaserdooti bw’abantu emitwalo kkumi na nnya n’enkumi nnya.” Amazima ago gasobola okusalirwamu nga waggattirizza linnya ly’ekitabo n’ennamba y’omutwe byokka. Okutangirizibwa, ekyo ekyogerwako mu Eby’Abaleevi omutwe ogw’amakumi abiri mu ssatu, kitegeeza “okubeera kimu,” era kulaga okwegatta kwa Obwa-Katonda n’obuntu. Okwegatta okwo kukiikirirwa n’obubonero bungi mu Kigambo kya Katonda; ku buno omu bwe buno: nti yeekaalu y’obuntu erina okugattibwa wamu ne Yeekaalu ya Katonda.
The human temple has a framework of “23” male and “23” female chromosomes. Peter identifies that the priesthood of the one hundred and forty-four thousand are a “spiritual house.” Those chromosomes join together as does a man and woman, and what God has joined together, let no man put asunder. The marriage is another symbol of the at-one-ment. Leviticus “23” means the combination of the temple of the Heavenly High Priest, with the temple of the priests who are the one hundred and forty-four thousand.
Ekaalu y’omuntu erina nteekateeka ya “23” za kromosomu ez’ow’omusajja ne “23” za kromosomu ez’ow’omukazi. Peetero alambulula nti obwakabona bw’abo 144,000 bwe “ennyumba ey’omwoyo.” Ezo kromosomu zigattibwa wamu nga bwe gattibwa omusajja n’omukazi, era kye Katonda ky’agasse wamu, omuntu yenna takiyawule. Obufumbo kye kirala akabonero k’okubeera kimu. Eby’Abaleevi “23” kitegeeza okugattibwa kwa ekaalu eya Kabona Asinga Obukulu ow’Eggulu n’ekaalu y’abakabona abali 144,000.
Twenty-two Verses
Ennyiriri amakumi abiri mu bbiri
The spring feasts in Leviticus twenty-three are represented in the first twenty-two verses of the chapter, and the fall feasts are represented in the last twenty-two verses of the chapter. The last verse is verse forty-four, a symbol of 1844, when the antitypical Day of Atonement began on the tenth day of the seventh month, in fulfillment of Leviticus twenty-three. Chapter twenty-three is divided into two periods of twenty-two verses, both twenty-two verse periods are logically connected by being feasts, but also logically separated by Christ’s courtyard and holy place ministry, represented by the springtime and His Most Holy Place ministry represented by the fall.
Embaga ez’omu bbanga ery’okumera mu Eby’Abaleevi essuula amakumi abiri mu ssatu ziragirwa mu nnyiriri amakumi abiri mu bbiri ezasooka ez’omu ssuula, ate embaga ez’omu bbanga ery’okukungula ziragirwa mu nnyiriri amakumi abiri mu bbiri ezisemba ez’omu ssuula. Olunyiriri olusemba, olunyiriri amakumi ana mu nnya, lulaga akabonero ka 1844; mu mwaka ogwo Olunaku olw’Okutangirirwa olw’ennyini olutuukiriza ekifaananyi lw’atandika ku lunaku olw’ekkumi olw’omwezi ogw’omusanvu, mu kutuukirizibwa kw’Eby’Abaleevi essuula amakumi abiri mu ssatu. Essuula amakumi abiri mu ssatu yagabanyizibwa mu bitundu bibiri, buli kitundu kirimu ennyiriri amakumi abiri mu bbiri; ebyo byombi byegattiddwa mu magezi olw’okuba embaga, naye era byawuliddwa mu magezi olw’obuweereza bwa Kristo mu Luggya n’omu Kifo Ekitukuvu, obulagirwa mu bbanga ery’okumera, n’obuweereza bwe mu Kifo Ekitukuvu Ennyo obulagirwa mu bbanga ery’okukungula.
22
amakumi abiri mu bbiri
Both the spring and fall feasts are represented by twenty-two verses, and the verses align with the witness of the Hebrew alphabet, which consists of “22” letters. “22” is a tithe of “220,” which is a symbol of the combination of Divinity and humanity. “220” represents the starting of both the 2,520 years of the scattering of Judah, and the 2,300 years until the Day of Atonement. The starting point of the 2,520 was 677 BC and the starting point for the 2,300 was 457 BC, thus identifying two hundred and twenty years as the link between the prophecy of the trampling down of God’s host and the prophecy of the trampling down of God’s sanctuary. Both those prophecies ended at the antitypical Day of Atonements’ arrival on October 22, 1844.
Zombi, embaga eza mu bbanga ery’asooka ery’omwaka n’eza mu bbanga ery’okuggwa kw’omwaka, zikirizibwa n’ebitundu amakumi abiri mu bbiri, era ebitundu ebyo bikwatagana n’obujulirwa bw’ennukuta z’Olwebbulaniya, eziri “22.” “22” ge kkumi lya “220,” ate “220” nga kabonero akalaga okwegatta kw’ObwaKatoonda n’obuntu. “220” eraga entandikwa y’emyaka 2,520 egy’okusaasaanyizibwa kwa Yuda, era n’emyaka 2,300 okutuuka ku Lunaku lw’Okutabaganyizibwa. Entandikwa y’emyaka 2,520 yali mu 677 BC, ate entandikwa y’emyaka 2,300 yali mu 457 BC; bwe kityo ne bikkiriza emyaka 220 okuba omugatta wakati w’obunnabbi bw’okulinnyirirwa wansi kw’eggye lya Katonda n’obunnabbi bw’okulinnyirirwa wansi kw’Ekifo Ekitukuvu kya Katonda. Ebyo byombi eby’obunnabbi byaggwa ku kutuuka kw’Olunaku lw’Okutabaganyizibwa olw’ekituukiririvu eky’ekifaananyi nga Octoba 22, 1844.
On that date, the work of Christ in combining the human temple with the Divine temple began, and at that time, both Habakkuk 2:20 and John 2:20 were fulfilled. Habakkuk identified the Divine was then in the Most Holy Place, and John recorded that the Millerite temple that was to enter by faith into that Most Holy Place had completed the forty-six-year period, that marked the erection of the Millerite human temple from 1798 unto 1844. The history of “46” years, consisting of “23” and “23” is represented by the work of William Miller who first began to present the message of that history in 1831, “220” years after the publication of the King James Bible. The Divine Word published in 1611, was combined with a human messenger “220” years later in 1831. Both the spring and fall feasts are represented by “22” verses.
Ku lunaku olwo, omulimu gwa Kristo ogw’okugatta wamu yeekaalu y’abantu n’ey’Obwakatonda gwatandika, era mu kiseera ekyo, Habakkuku 2:20 ne Yokaana 2:20 byombi byatuukirizibwa. Habakkuku yalaga nti Katonda yali olwo Ewatukuvu Ennyo, era Yokaana yawandiika nti yeekaalu y’Abamileraiti eyagenda okuyingira mu kukkiriza mu Ewatukuvu Ennyo eryo yali emalirizza ekiseera ky’emyaka "46", ekyalanga okuzimbibwa kwa yeekaalu y’abantu ey’Abamileraiti okuva mu 1798 okutuuka mu 1844. Ebyafaayo by’emyaka "46", ebigabanyiziddwa mu "23" ne "23", byayimirirwa omulimu gwa William Miller eyasooka okutandika okutegeeza obubaka bw’ebyafaayo ebyo mu 1831, emyaka "220" oluvannyuma lw’okufulumizibwa kwa Baibuli ya King James. Ekigambo kya Katonda ekyafulumizibwa mu 1611, kyagattibwa n’omubaka w’omuntu emyaka "220" oluvannyuma mu 1831. Embaga ez’omu bbanga ery’entandikwa y’omwaka n’ez’omu bbanga ery’enkomerero y’omwaka ziyimirirwa "22" eminnyiriri.
Twenty-two verses of two lines of the same subject demands that prophetically the first twenty-two verses are to be laid over the top of the next twenty-two verses. In aligning the two lines in this fashion you are joining the work of the courtyard and holy place, represented in the spring feasts with the work of Christ in the Most Holy Place. At this prophetic level it represents the joining of two temples, which illustrates Christ’s work of at-one-ment.
Emivugo amakumi abiri mu bbiri egy’enyiriri ebbiri ku mulamwa gumu bisaba mu ngeri y’obunnabbi nti emivugo amakumi abiri mu bbiri egyasooka giteekebwenga waggulu w’emivugo amakumi abiri mu bbiri egiddirira. Mu kutegeka ennyiriri ebbiri mu ngeri eno obeera ogatta omulimu gw’Oluggya ne gwa mu Ekifo Ekitukuvu, ogulagirirwa mu mbaga ez’omu ntandikwa y’omwaka, n’omulimu gwa Kristo mu Ekifo Ekitukuvu Ennyo. Ku mutendera guno ogw’obunnabbi, kino kiyimirira okugattibwa kw’yeekaalu ebbiri, ekilaga omulimu gwa Kristo ogw’Okuterezebwa.
When verses one through twenty-two are aligned with verse twenty-three through forty-four, a prophetic line is established that is witnessed to by the twenty-two letters of the Hebrew alphabet, and by the symbolism represented by the number “22” and also by the symbolism represented by the feasts in accompaniment with those feasts fulfillment in sacred history.
Bwe bitegekeddwa ng’ebitundu 1 okutuuka ku 22 bitereezaanya n’ebitundu 23 okutuuka ku 44, wateekebwawo olunyiriri olw’obunnabbi olujjulirwa ennukuta amakumi abiri mu bbiri ez’alfabeeti ey’Olwebbulaniya, era n’obukabonero obuyimirizibwa mu muwendo “22,” era n’obukabonero obuyimirizibwa mu mbaga, wamu n’okutuukirizibwa kwazo mu byafaayo ebitukuvu.
The beginning of the spring feasts first identifies the seventh-day Sabbath and the ending of the fall feasts identifies the seventh-year Sabbath. Christ, as Alpha and Omega placed the Sabbath at the beginning and ending of the two witnesses of “22” in the line of the priesthood of the one hundred and forty-four thousand.
Entandikwa y’embaga ez’ekiseera eky’okusooka eraga okusooka Ssabbiiti ey’olunaku olw’omusanvu, ate n’enkomerero y’embaga ez’ekiseera eky’okugwa eraga Ssabbiiti ey’omwaka ogw’omusanvu. Kristo, nga ye Alufa ne Omega, yateeka Ssabbiiti ku ntandikwa ne ku nkomerero y’abajulizi babiri ab’e '22' abali mu lunyiriri lw’obwakabona lw’abo 144,000.
The seventh-day Sabbath was the special light at the beginning of the antitypical Day of Atonement in 1844, and the light of the seventh-year Sabbath is the light at the end. The seventh-day Sabbath was also the first holy convocation of Leviticus “23,” as is the seventh-year Sabbath the last holy convocation in the chapter. Sabbath is the alpha and omega of the priest’s line in chapter “23.” The first, and seventh-day Sabbath is the alpha of the priesthood of the one hundred and forty-four thousand, and the last, and seventh-year Sabbath is the omega of the priesthood of the one hundred and forty-four thousand.
Ssabbiiti y’olunaku olw’omusanvu yali ekitangaala eky’enjawulo ku ntandikwa y’Olunaku lw’Okutangiririrwa olw’Obutuukirizibwa bw’ekifaananyi mu 1844, era ekitangaala kya Ssabbiiti y’omwaka ogw’omusanvu kye kitangaala ku nkomerero. Ssabbiiti y’olunaku olw’omusanvu yali era okukuŋaana okutuukuvu okusooka mu Levitiko “23,” nga bwe kityo Ssabbiiti y’omwaka ogw’omusanvu ye okukuŋaana okutuukuvu okusembayo mu mutwe guno. Ssabbiiti ye Alufa ne Omega y’olunyiriri lw’omusaserdooti mu mutwe “23.” Ekyasooka, Ssabbiiti y’olunaku olw’omusanvu, ye Alufa y’obusaserdooti bw’emitwalo kkumi n’ena n’enkumi ennya, ate eky’enkomerero, Ssabbiiti y’omwaka ogw’omusanvu, ye Omega y’obusaserdooti bw’emitwalo kkumi n’ena n’enkumi ennya.
“Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.
Abo abegatta ne Katonda batambulira mu musana gw’Enjuba ey’Obutuukirivu. Tebatyoboola Omununzi waabwe nga bayonona ekkubo lyabwe mu maaso ga Katonda. Omusana ogwa eggulu gubamulikira. Nga basemberera okuggalawo kw’ebyafaayo by’ensi eno, obumanyi bwabwe ku Kristo, n’obw’obunnabbi obumukwatako, buyongera nnyo. Bali n’omuwendo ogutaliko kigera mu maaso ga Katonda; kubanga bali mu bumwe ne Mwana we. Eri bo, Ekigambo kya Katonda kirimu obulungi n’okweyagaza okusinga byonna. Balaba obukulu bwakyo. Amazima gababikkulirwa. Enyigiriza ey’okujja mu mubiri erabika ng’erimu okwaka okutondeere. Balaba nti Ebyawandiikibwa Ebitukuvu bye ensumuluzo eguggula ebyama byonna era ne bimalawo obuzibu bwonna. Abo abagenze bagaana okuwaniriza omusana era ne batambulira mu musana tebalisobola kumanya ekyama ky’obutukuvu, naye abo abatazeeyiya okwetikka omusaalaba ne bagoberera Yesu, baliraba omusana mu musana gwa Katonda. The Southern Watchman, Epreeri 4, 1905.
Here, “near the close of this earth’s history,” at the end of the antitypical Day of Atonement, the “doctrine of the incarnation” is invested with a “soft” radiance as was the doctrine of the seventh-day Sabbath at the beginning of the antitypical Day of Atonement.
Wano, “ng’ekkomerero ly’ebyafaayo by’ensi eno lisemberedde,” ku nkomerero y’Olunaku lw’Okutangirizibwa olw’ekifaananyi ekituukirizigiddwa, “enyigiriza ey’Okutwala Omubiri” eyambazibwa “ekitangaala ekikendeevu,” nga “enyigiriza ya Ssabbiiti ey’olunaku olw’omusanvu” bwe yambazibwa ku ntandikwa y’Olunaku lw’Okutangirizibwa olw’ekifaananyi ekituukirizigiddwa.
“Jesus raised the cover of the ark, and I beheld the tables of stone on which the Ten Commandments were written. I was amazed as I saw the fourth commandment in the very center of the ten precepts, with a soft halo of light encircling it. Said the angel: ‘It is the only one of the ten which defines the living God who created the heavens and the earth and all things that are therein. When the foundations of the earth were laid, then was laid the foundation of the Sabbath also.’” Testimonies, volume 1, 75.
Yesu yayinula ekisaanikizo eky’okusaasira ku Essanduuko y’Endagaano, ne ndaba ebibao eby’amayinja mwe byawandiikibwa Ebiragiro Ekkumi. Nnaweewuunya nnyo bwe nnalaba ekiragiro eky’okuna nga kiri mu makkati ddala g’ebiragiro ekkumi, nga kizigiddwa empeta y’ekitangaala ennyuvu ekikyetoolodde. Malayika n’agamba nti: ‘Kyekyokka mu kkumi ekirambulula Katonda omulamu eyatonda eggulu n’ensi, n’ebintu byonna ebiri mu ebyo. Bwe baateekebwa emisingi g’ensi, awo ne wateekebwa n’emusingi gwa Ssabbiiti.’ Obujulizi, Ekitundu 1, 75.
The seventh-day Sabbath, which is a “foundation,” begins Leviticus “23” and the seventh-year Sabbath ends the testimony of the priests as represented by the spring and fall feasts. The seventh-year Sabbath represents the temple that is built upon the foundation. The seventh-year Sabbath at the end is represented by the 2,520, just as the seventh-day Sabbath is represented by the 2,300. The seventh-year Sabbath represents the “doctrine of the incarnation.” The seventh-day Sabbath is the sign of the Creator and the seventh-year Sabbath is the sign of Divinity combined with humanity.
Sabat ey’olunaku olw’omusanvu, nga ye “musingi,” etandika Walagiro 23; ate Sabat ey’omwaka ogw’omusanvu emaliriza obujulirwa bw’abakabona, obukiikirirwa embaga eza mu kiseera ky’okutumbuka n’eza mu kiseera ky’okugwa kw’amakoola. Sabat ey’omwaka ogw’omusanvu ekiikirira yeekaalu eyimiridde ku musingi. Sabat ey’omwaka ogw’omusanvu ku nkomerero ekiikirirwa mu 2,520, nga bwe kiri nti Sabat ey’olunaku olw’omusanvu ekiikirirwa mu 2,300. Sabat ey’omwaka ogw’omusanvu ekiikirira “enyigiriza ey’okufuuka omubiri.” Sabat ey’olunaku olw’omusanvu ye kabonero k’Omutonzi, ate Sabat ey’omwaka ogw’omusanvu ye kabonero k’Obwa Katonda obwegatta n’obuntu.
Aligning the Lines
Okutereeza ennyiriri
When we align the spring feasts with the fall feasts in Leviticus twenty-three, the feast of Passover, is followed the next day by the seven-day feast of unleavened bread, and the feast of first fruits follows the day after the seven-day feast of unleavened bread begins. Three waymarks in three days.
Bwe tutuukanya emikolo egy’omu biseera bya Sipirigi n’eby’omu biseera bya Otamu mu Abaleevi amakumi abiri mu ssatu, Ebbaga lya Paska ligobererwa olunaku olwaddirira Ebbaga ly’Emigaati Egataliimu Muwuka ery’ennaku musanvu, era Ebbaga ly’Ebibala eby’Olubereberye liba ku lunaku olwaddirira okutandika kw’ebbaga ly’Emigaati Egataliimu Muwuka ery’ennaku musanvu. Obubonero busatu mu nnaku ssatu.
The period of seven days that makes up the feast of unleavened bread begins with a holy convocation and ends with the same. The day after the feast of unleavened bread begins, the feast of first fruits arrives, and it includes the spring barley first fruit offering. Pentecost, also called the feast of weeks occurs fifty days after the feast of first fruits, which marks the beginning of a seven-week period that ends on the forty-ninth day, which is followed by Pentecost, meaning fifty.
Embaga y’Omugaati Ogutalimu Yisiti ey’ennaku musanvu etandika n’okukuŋŋaana okutukuvu era n’eggwa mu kwo kwe kwo. Ku lunaku olugoberera olunaku lw’okutandika kw’Embaga y’Omugaati Ogutalimu Yisiti, wabaawo Embaga ey’Ebibala Eby’olubereberye, nga erimu n’ekiweebwayo eky’eby’olubereberye eky’baale ey’entandikwa y’omwaka. Pentekooti, era eyitibwa Embaga y’Ewiiki, ejjira nga wayise ennaku amakumi ataano okuva ku Embaga ey’Ebibala Eby’olubereberye, eyo eraga okutandika kw’ebbanga lya wiiki musanvu eriggwa ku lunaku lwa ana mu mwenda, oluvannyuma ne lugobererwa Pentekooti, ekitegeeza amakumi ataano.
Passover begins at even on the fourteenth. Passover is not a holy convocation.
Okuyitako kutandika akawungeezi ku lunaku olw’ekkumi na nnya. Okuyitako si okukuŋaana okutukuvu.
Then on the fifteenth day, the seven-day feast of unleavened bread arrives. The first day and the last day of the seven-day feast is holy convocations.
Awo ku lunaku olw’ekkumi n’ettaano, embaga ey’emigaati egitalimu omuzimbulukusa ey’ennaku musanvu etandika. Olunaku olwasooka n’olunaku olwasemba olw’embaga ey’ennaku musanvu biba enkuŋŋaana ezitukuvu.
The next day, the sixteenth day, the day of first fruits arrives. Then the seven weeks that are marked by the feast of Pentecost begins, and Pentecost is one of the seven holy convocations represented in the spring and fall feasts. First fruits is not a holy convocation.
Olunaku oluddako, olunaku olw’ekkumi n’omukaaga, Olunaku lw’Ebibala Ebyasooka lituuka. Awo ne bitandika emiwiki musanvu ezibalibwa okutuuka ku Embaga ya Pentekooti, era Pentekooti yeemu ku nkungaana musanvu ezitukuvu ez’ekiikirirwa mu mbaga ez’ekiseera eky’entandikwa y’omwaka n’ez’ekiseera eky’okugwa kw’amakoola. Olunaku lw’Ebibala Ebyasooka si nkungaana entukuvu.
Then on the first day of the seventh month the feast of trumpets, is a holy convocation.
Awo ku lunaku olusooka olw’omwezi ogw’omusanvu, wabaawo olukuŋŋaana olutukuvu olw’embaga ey’amakondeere.
The Day of Atonement on the tenth day of the seventh month is a holy convocation, but not a feast.
Olunaku lw’Okutangirizibwa ku lunaku olw’ekkumi olw’omwezi ogw’omusanvu lwe lukuŋŋaana olutukuvu, naye si mbaga.
The first day of the feast of Tabernacles is a holy convocation. After the seven-day feast there is the eighth day of tabernacles, though the eighth day is considered outside the periods represented by the feasts. That eighth day is a holy convocation.
Olunaku olwasooka olw’Embaga ey’Eweema lubeera olukuŋŋaana olutukuvu. Oluvannyuma lw’embaga eyo ey’ennaku musanvu, wabaawo olunaku olw’omunaana olw’Embaga ey’Eweema, newaakubadde nga olunaku olw’omunaana libalirwa ng’liri ebweru w’ebiseera embaga ezo bye zikiikirira. Olunaku olwo olw’omunaana lubeera olukuŋŋaana olutukuvu.
This equates to seven holy convocations when you include the seventh-day Sabbath that introduces the feasts. Seven holy convocations and seven feasts, though they align differently than the holy convocations. The first and last waymarks are Sabbaths, first for day, then for the year. Within the feasts that are identified between the alpha and omega Sabbaths there are seven feasts and five holy convocations. If you include the alpha seventh-day Sabbath and the omega seventh-year Sabbath you have seven holy convocations and seven feasts. It is understood that the eighth day of Tabernacles is not part of the feasts, and creates the enigma of the eighth being of the seven. The point I am identifying here is that Jesus, as Palmoni organized the variations of numbers within chapter “23” in an absolutely astonishing fashion.
Kino kitegeeza nti wabaawo okukuŋŋaana okutukuvu omusanvu bw’oyongerako Ssabbiiti ey’olunaku olw’omusanvu etandika embaga. Waliwo okukuŋŋaana okutukuvu omusanvu n’embaga musanvu, newaakubadde nga enteekateeka yaazo yawukana ku eye kukuŋŋaana okutukuvu. Obubonero obusooka n’obusembayo obulaga ekkubo bubeera Ssabbiiti; esooka ya lunaku, oluvannyuma ya mwaka. Mu mbaga ezirambikiddwa wakati wa Ssabbiiti ya Alufa ne Ssabbiiti ya Omega mulimu embaga musanvu n’okukuŋŋaana okutukuvu okutaano. Bw’ogatta Ssabbiiti ya Alufa ey’olunaku olw’omusanvu ne Ssabbiiti ya Omega ey’omwaka ogw’omusanvu, olwo oba n’okukuŋŋaana okutukuvu omusanvu n’embaga musanvu. Kitegeerekebwa nti olunaku olunaana olw’Embaga ey’Eweema tegubalirirwa ku mbaga, era ne luleeta ekyama eky’okuba nti olunaana lw’omu musanvu. Ekintu kye njolesa wano kye nti Yesu, nga Palmoni, yalunganiriza enjawulo z’ennamba mu mutwe “23” mu ngeri ey’ekyewuunyo ennyo ddala.
Spring
Ensulo
The spring feasts contain a seven-day feast period of unleavened bread, containing an alpha holy convocation at the beginning and an omega holy convocation at the end. Pentecost is the third holy convocation in the spring feasts. Pentecost arrives after a seven-week period, that ends with a feast on the fiftieth day. The spring feasts are marked by four feast days and three periods. Passover, unleavened bread, first fruits and Pentecost are the four feast days, and the three periods are the seven days of unleavened bread, the forty-nine days that precede and include the fiftieth day of Pentecost and the first three days which are a period consisting of three steps.
Embaga ez’omu ntandikwa y’omwaka zirimu ekiseera kya nnaku musanvu eky’Embaga ey’Emigaati egitabulwamu ekizimbulukusa, nga kirimu Olukuŋŋaana olutukuvu olw’Alufa ku ntandikwa n’olw’Omega ku nkomerero. Pentekosite ye Olukuŋŋaana olutukuvu olw’okusatu mu mbaga ez’omu ntandikwa y’omwaka. Pentekosite ejja oluvannyuma lw’ekiseera kya wiiki musanvu, nga kiggwawo n’embaga ku lunaku olw’amakumi ataano. Embaga ez’omu ntandikwa y’omwaka ziteekebwamu nnaku nnya ez’embaga n’ebiseera bisatu. Paska, Embaga ey’Emigaati egitabulwamu ekizimbulukusa, Ebibala ebyasooka, ne Pentekosite ze nnaku nnya ez’embaga; ate ebiseera bisatu bye bino: ennaku musanvu ez’Emigaati egitabulwamu ekizimbulukusa; ennaku amakumi ana mu mwenda ezikulembera era mu kubala ziteekamu n’olunaku olw’amakumi ataano olw’Pentekosite; n’ennaku essatu ezasooka, eziba ekiseera ekirimu amaddaala gasatu.
The first fruit offering of the Passover period aligns with the first fruit offering on the day of Pentecost; the first fruit offerings of barley in Passover’s three-day period, and the first fruit offering of wheat on Pentecost at the conclusion of the Pentecostal season of forty-nine, slash— fifty days.
Ekiweebwayo ky’ebibala ebyasooka eky’ekiseera kya Paska kikwatagana n’ekiweebwayo ky’ebibala ebyasooka eky’olunaku lwa Pentekosite; ebiweebwayo eby’ebibala ebyasooka eby’esayiri mu nnaku ssatu ez’ekiseera kya Paska, era n’ekiweebwayo ky’ebibala ebyasooka eky’engaano ku Pentekosite ku nkomerero y’ebbanga erya Pentekosite erimu ennaku amakumi ana mu mwenda oba amakumi ataano.
Fall
Okugwa
The fall feasts begin with a specific feast day that initiates a ten-day period which leads to judgment. Five days after judgment a feast of seven days, of which the first and last day of the seven days are identified as holy convocations. From the fifteenth unto the twenty-second day the feast of Tabernacles is celebrated and then on the twenty-third day the Sabbath of the land is marked.
Embaga ez’ekiseera ky’enkomerero y’omwaka zitandikira ku lunaku lw’embaga olwaateekebwawo olutandikiza ebbanga ly’ennaku kkumi erituuka mu kusalirwa omusango. Oluvannyuma lw’ennaku ttaano eziva mu kusalirwa omusango wabaawo embaga y’ennaku musanvu; era mu zo, olunaku olusooka n’olokkomyero lw’ennaku ezo musanvu biba okuŋŋaana okutukuvu. Okuva ku lunaku olw’ekkumi n’ettaano okutuuka ku lw’abiri mu bbiri, Embaga y’Ensiisira ejaguzibwa; ate ku lunaku olw’abiri mu ssatu, Ssabbiiti y’ettaka ekuumibwa.
When we take the fall feasts and place them over the top of the spring feasts, we have two lines that are both represented by twenty-two verses, thus they are represented by the twenty-two letters of the Hebrew alphabet. When this is done, the first waymark is the holy convocation of the seventh-day Sabbath, and the last waymark is the holy convocation of the seventh-year Sabbath.
Bwe tutwala embaga ez’ekiseera ky’okuvunana ne tuzissa ku waggulu w’embaga ez’ekiseera ky’okumera, tufuna emirongo ebiri, nga buli mulongo guyimirizibwa olunyiriri amakumi abiri mu bbiri; noolwekyo giyimirizibwa ennukuta amakumi abiri mu bbiri ez’Olwebbulaniya. Bwe kiba bityo, akabonero ak’ekkubo akasooka ke okukuŋaana okutukuvu kwa Ssabbiiti ey’olunaku olw’omusanvu, ate akabonero ak’ekkubo akasembayo ke okukuŋaana okutukuvu kwa Ssabbiiti y’omwaka ogw’omusanvu.
Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the Lord seven days: on the first day shall be a sabbath, and on the eighth day shall be a sabbath. Leviticus 23:39.
Ate ku lunaku olw’ekkumi n’ettaano olw’omwezi ogw’omusanvu, bwe munaaba nga mukuŋŋaanyizza ebibala by’ettaka, munaakwata embaga eri Mukama ennaku musanvu: olunaku olwasooka luliba Ssabbiiti, era olunaku olw’omunaana luliba Ssabbiiti. Eby’Abaleevi 23:39.
Pentecost was the early rain and Tabernacles is the latter rain. The outpouring of the Holy Spirit at Pentecost was represented by a day, and the outpouring represented by Tabernacles is a period that concludes, and then is followed by a Sabbath, that is the eighth day, of seven days. The Sabbath which follows the final manifestation of the outpouring of the Holy Spirit represents the Sabbath of the earth resting for one thousand years.
Pentekooti yali enkuba eyasooka, ate Embaga y’Eweema ye nkuba ey’oluvannyuma. Okuyiwibwa kw’Omwoyo Omutukuvu ku Pentekooti kyakiikirizibwa mu lunaku lumu; ate okuyiwibwa okukiikirizibwa mu Embaga y’Eweema kwe kiseera ekiggwaawo, oluvannyuma ne kigobererwa Ssabbiiti, ye lunaku olw’omunaana oluvannyuma lw’ennaku musanvu. Ssabbiiti egoberera okulabisibwa okwasembayo okw’okuyiwibwa kw’Omwoyo Omutukuvu ekiyimiririra Ssabbiiti ey’ensi okuwummula okumala emyaka lukumi.
“In the time of trouble we all fled from the cities and villages, but were pursued by the wicked, who entered the houses of the saints with a sword. They raised the sword to kill us, but it broke, and fell as powerless as a straw. Then we all cried day and night for deliverance, and the cry came up before God. The sun came up, and the moon stood still. The streams ceased to flow. Dark, heavy clouds came up and clashed against each other. But there was one clear place of settled glory, whence came the voice of God like many waters, which shook the heavens and the earth. The sky opened and shut and was in commotion. The mountains shook like a reed in the wind, and cast out ragged rocks all around. The sea boiled like a pot and cast out stones upon the land. And as God spoke the day and the hour of Jesus’ coming and delivered the everlasting covenant to His people, He spoke one sentence, and then paused, while the words were rolling through the earth. The Israel of God stood with their eyes fixed upward, listening to the words as they came from the mouth of Jehovah, and rolled through the earth like peals of loudest thunder. It was awfully solemn. And at the end of every sentence the saints shouted, ‘Glory! Alleluia!’ Their countenances were lighted up with the glory of God; and they shone with the glory, as did the face of Moses when he came down from Sinai. The wicked could not look on them for the glory. And when the never-ending blessing was pronounced on those who had honored God in keeping His Sabbath holy, there was a mighty shout of victory over the beast and over his image.
Mu kiseera ky’okubonaabona ffe ffenna twadduka okuva mu bibuga ne mu byalo, naye ne tusiikibwa ababi, ne bayingira mu mayumba g’abatukuvu n’ekitala. Ne bagulumiza ekitala nga bategese okututta; naye ne kimenyeka, ne kigwa wansi nga tekirina maanyi n’akatono, ng’ekisubi. Oluvannyuma ffe ffenna ne tukaaba emisana n’ekiro olw’okununulibwa, era okukaaba kwe ne kutuuka mu maaso ga Katonda. Enjuba ne yavaayo, omwezi n’ayimirira. Amazzi g’emigga ne gayimirira. Ebire ebizikiza era ebizito ne bivaayo ne bikubagana. Naye waaliwo ekifo kimu ekirabika obulungi, ekirimu ekitiibwa ekyakazikizibwa, mwe mwava eddoboozi lya Katonda ng’amazzi mangi, erikankanya eggulu n’ensi. Eggulu ne lifunguka ne liggalwa, ne lisajjuka. Ensozi ne zinyeganyega ng’akasaka mu mpewo, ne zisuula amayinja amatematemu okwetooloola. Ennyanja ne yabbika ng’ensuwa, ne suula amayinja ku ttaka. Era bwe Katonda yayogera olunaku n’essaawa y’okujja kwa Yesu, n’awa abantu be Endagaano ey’obutaggwaawo, yayogera ekigambo kimu, n’alyoka ayimirira, ng’ebigambo bigulukuta mu nsi yonna. Isirayiri wa Katonda ne bayimirira nga batunuulidde waggulu n’amaaso gaabwe, nga bawuliriza ebigambo nga biva mu kamwa ka Yehova, ne bigulukuta mu nsi yonna ng’okubwatuka kw’enkuba okw’amaanyi ennyo. Kyali kya kitiisa ennyo. Era ku nkomerero y’ekigambo kyonna, abatukuvu ne bakaaba waggulu nti, “Ekitiibwa! Aleluyya!” Obwenyi bwabwe ne buyaka ku kitiibwa kya Katonda; ne baaka n’ekitiibwa, ng’obwenyi bwa Musa bwe yava e Sinaayi. Ababi tebaayinza kubatunula olw’ekitiibwa. Era bwe w’alangirirwa omukisa ogutaggwawo eri abo abaawa Katonda ekitiibwa mu kukuumanga Ssabbiiti ye ng’entukuvu, ne wabaawo okukaaba okw’amaanyi olw’obuwanguzi ku kisolo n’ekifaananyi kyakyo.
“Then commenced the jubilee, when the land should rest.” Early Writings, 34.
Awo ejjubiri ne litandika, mu kiseera lwe ettaka liteekwa okuwummula.
The jubilee is the fiftieth year, after seven cycles of seven years, which is the 49 days that lead to the fiftieth day of Pentecost. When the line of the fall feasts is brought together with the spring feasts there are 49 days that lead to Pentecost, which marks the beginning of the seven-day period of Tabernacles. Pentecost and Tabernacles align, and together they identify the period of the latter rain that begins at the soon-coming Sunday law and continues until probation closes, the Lord returns and then the earth rests, as represented by the seventh-year Sabbath, that is the eighth of the seven in the feast of Tabernacles.
Yubili, omwaka ogw’amakumi ataano, gutuuka oluvannyuma lw’okubala emyaka musanvu emirundi musanvu; era mu kubala guno wabaawo ennaku amakumi ana mu mwenda ezireetereza ku lunaku olw’amakumi ataano olw’e Pentekooti. Bwe wungaanyizibwa wamu olunyiriri lw’embaga ez’enkomerero y’omwaka n’ez’entandikwa y’omwaka, wabaawo ennaku amakumi ana mu mwenda ezireetereza ku Pentekooti, era Pentekooti eraga entandikwa y’ebbanga ly’ennaku musanvu ery’Embaga ey’Eweema. Pentekooti n’Embaga ey’Eweema bituukagana, era awamu bikkakasa ekiseera ky’enkuba ey’oluvannyuma ekitandika ku tteeka lya Sande eriribaawo amangu ddala ne kigenda mu maaso okutuusa lwe kuggalwawo kw’ekiseera ky’okugezesebwa, Mukama n’akomawo, era oluvannyuma ensi ewewummule, nga kikiikirirwa Ssabbiiti y’omwaka ogw’omusanvu, ye omunaana ogw’ongereddwako ku musanvu mu Embaga ey’Eweema.
When we bring both lines of twenty-two verses together, we do so for several reasons. Both lines are twenty-two verses, twenty-two being a tithe of 220, a symbol of the combination of Divinity and humanity.
Bwe ttuŋŋaanya wamu ennyiriri ebbiri ez’emivuge amakumi abiri mu bbiri, tukikola olw’ensonga nnyingi. Ennyiriri zombi zibala emivuge amakumi abiri mu bbiri, amakumi abiri mu bbiri bwe kiba ekkumi lya 220, ekifaananyi eky’okwegatta kw’Obwakatonda n’Obuntu.
Both lines represent the Hebrew alphabet of twenty-two letters.
Ennyiriri zombi zikiikirira olukalala lw’ennukuta za Olwebbulaniya eziri amakumi abiri mu bbiri.
Both lines represent the feasts.
Ennyiriri zombi ziyimirira embaga.
Both lines represent the two harvest seasons of the year.
Ennyiriri zombi ziyimirira ebiseera eby’okukungula ebibiri mu mwaka.
Both lines represent Christ work in the courtyard, holy place and Most Holy Place. Leviticus means the priests, and Jesus is the Heavenly High Priest. For these reasons, we are justified in applying the line upon line methodology to the forty-four verses of Leviticus twenty-three.
Ennyiriri zombi zikiikirira okuweereza kwa Kristo mu Oluggya, mu Kifo Ekitukuvu, ne mu Kifo Ekitukuvu Ennyo. Ekitabo ky’Abaleevi kitegeeza bakabona, era Yesu ye Kabona Asinga Obukulu Ow’Eggulu. Olw’ensonga ezo, tusaanidde okukozesa enkola y’olunyiriri ku lunyiriri ku nnyiriri amakumi ana mu nnya ez’Ekitabo ky’Abaleevi essuula amakumi abiri mu ssatu.
Pentecost was the early rain for Christianity and Tabernacles is the latter rain for Christianity. We therefore align the spring “day of Pentecost” with the fall seven days of Tabernacles. When Sister White stated, “In the time of trouble we all fled from the cities and villages” she is identifying the time when God’s people are living in the wilderness due to persecution. Living in booths during the Tabernacle season typifies the history that leads directly to the Sabbath jubilee rest for the earth.
Pentekooti yali enkuba ey’olwasooka eri Obukristaayo, ate Embaga ey’Ensiisira ye enkuba ey’enkomerero eri Obukristaayo. Kale tukwataganya olunaku lwa “Pentekooti” olw’ekiseera kya spring n’ennaku musanvu eza fall ez’Embaga ey’Ensiisira. Sister White bwe yagamba nti, “Mu kiseera eky’okulaba ennaku ffe ffenna twadduka okuva mu bibuga n’ebyalo,” aba alaga ekiseera abantu ba Katonda lwe babeera mu ddungu olw’okutulugunyizibwa. Okubeera mu nsiisira mu kiseera ky’Embaga ey’Ensiisira kufaananyiriza ebyafaayo ebitwala butereevu eri okuwummula kwa Ssabbiiti okw’ Ejubiri eri ensi.
The Day of Pentecost marks the beginning of seven days of Tabernacles. Then the jubilee is represented by the eighth day, that is of the seven days of Tabernacles. Five days before the feast of Tabernacles was the Day of Atonement. Thus, five days before Pentecost that marks the beginning of Tabernacles—judgment is marked. Ten days before the judgment of the Day of Atonement is the feast of Trumpets. When the lines are combined five days before the Sunday law, represented by Pentecost, judgment is marked. Ten days before that, the feast of Trumpets is marked.
Olunaku lwa Pentekooti lumaka entandikwa y’ennaku musanvu ez’Ensiisira. Awo Yubili eriragiribwa olunaku olw’omunaana, olugoberera ennaku musanvu ez’Ensiisira. Ennaku ttaano nga tewatuuka ku Embaga ey’Ensiisira, wabaawo Olunaku lw’Okutangirirwa. Kale, ennaku ttaano nga tewatuuka ku Pentekooti, erimaka entandikwa y’okusala omusango okw’Ensiisira, okusala omusango kumakibwa. Ennaku kkumi nga tewatuuka ku kusala omusango kw’Olunaku lw’Okutangirirwa, waliwo Embaga y’Amakondeere. Ennyiriri bwe zigattibwa wamu, ennaku ttaano nga tewatuuka ku tteeka lya Sande, eriragiribwa Pentekooti, okusala omusango kumakibwa. Ennaku kkumi nga tewatuuka ku ekyo, Embaga y’Amakondeere emakibwa.
The baptism of Christ represented His death, burial and resurrection. Those three steps are represented by His death at Passover, His burial and rest upon the Sabbath, and His resurrection on Sunday. The three days of His death, burial and resurrection are one waymark that consists of three steps. We therefore start the combination of the two lines of spring and fall feasts at the resurrection. The resurrection of the third day begins a forty-nine-day period that leads to Pentecost, which is the Sunday law. That forty-nine-day period is preceded by the feast of unleavened bread, that begins one day before and extends five days beyond the day of first fruits.
Okubatizibwa kwa Kristo kwali akabonero akayimirira okufa kwe, okuziikibwa kwe, era n’okuzuukira kwe. Emitendera egyo esatu galagibwa mu: okufa kwe ku Paska, okuziikibwa kwe n’okuwummula ku Ssabbiiti, era n’okuzuukira kwe ku Sande. Ennaku ssatu ez’okufa kwe, okuziikibwa kwe n’okuzuukira kwe ze kabonero kamu k’ekkubo, akalimu emitendera esatu. Noolwekyo tutandikira ku kuzuukira okugatta emirongo ebiri gy’Embaga ez’ekiseera ky’okumera n’ez’ekiseera ky’okugwa. Okuzuukira ku lunaku olw’okusatu kutandikira ku bbanga ly’ennaku amakumi ana mu mwenda erituusa ku Pentekosite; era Pentekosite lye tteeka erya Sande. Ebbanga eryo ery’ennaku amakumi ana mu mwenda libanjirirwa Embaga y’Emigaati Egitali mu Yisumbi, etandika olunaku lumu nga tekunnatuuka ku Lunaku lw’Ebibala Ebyasooka, era n’eyongera mu maaso okumala ennaku ttaano ng’esukka ku Lunaku lw’Ebibala Ebyasooka.
From the resurrection of the first fruits unto the Sunday law is forty-nine days, the Sunday law being the fiftieth day. Five days before the Sunday law judgment is represented, and ten days before that judgment the warning of the trumpets is marked. Resurrection is the first waymark, then five days later the period of unleavened bread concludes. Thirty days after unleavened bread ends, the warning of the trumpets occurs. Ten days later the judgment of the Day of Atonement is marked and five days later the Sunday law of Pentecost arrives.
Okuva ku kuzuukira kw’ebibala ebyasooka okutuuka ku tteeka lya Sande waliwo ennaku amakumi ana mu mwenda, era etteeka lya Sande lwe lunaku olw’amakumi ataano. Ennaku ttaano nga zikyabulayo okutuuka ku tteeka lya Sande, okusala omusango kulagiddwa; era ennaku kkumi nga zikyabulayo okutuuka ku kusala omusango okwo, okulabula kw’ebikondeere kumakiddwa. Okuzuukira kwe kabonero akasooka mu kkubo; oluvannyuma lw’ennaku ttaano, ekiseera ky’emigaati egitaliimu enzimbi kiggwa. Ennaku asatu oluvannyuma lw’okukoma kw’ekiseera ky’emigaati egitaliimu enzimbi, okulabula kw’ebikondeere kubaawo. Ennaku kkumi oluvannyuma, okusala omusango ogw’Olunaku lw’Okutangirirwa kumakiddwa, era ennaku ttaano oluvannyuma, etteeka lya Sande erya Pentekosite lituuka.
This identifies seven waymarks in the line upon line application of the spring and fall feasts; the beginning of unleavened bread, the resurrection, the end of unleavened bread, the warning of trumpets, judgment, Pentecost and the latter rain. Those seven waymarks are set within an alpha seventh-day Sabbath and an omega seventh-year Sabbath. The seven waymarks couched between the two Sabbaths isolate and identify a five-day period, followed by a thirty-day period, a ten-day period, a five-day period and a seven-day period.
Kino kiraga obubonero obulaga ekkubo omusanvu mu nkozesa ey’olunyiriri ku luyiriri ey’embaga ez’omu kiseera kya ‘spring’ n’ez’omu kiseera kya ‘fall’; ekitandikwa ky’Embaga ey’Emigaati Egitalimu Yisiti, Okuzuukira, Enkomerero y’Embaga ey’Emigaati Egitalimu Yisiti, Okulabula kw’Amakondeere, Okusalira omusango, Pentekooti, n’Enkuba ey’Oluvannyuma. Obubonero obwo omusanvu buteekeddwa wakati mu Ssabbiiti ey’olunaku olw’omusanvu eyitibwa Alpha ne mu Ssabbiiti y’omwaka ogw’omusanvu eyitibwa Omega. Obubonero obusanvu obuli wakati w’essaabbiiti ezo ebbiri bukawula era bulambulula ebbanga ly’ennaku etaano, ne lijjirirwaamu ebbanga ly’ennaku amakumi asatu, ne lijjirirwaamu ebbanga ly’ennaku kkumi, ne lijjirirwaamu ebbanga ly’ennaku etaano, era ne lijjirirwaamu ebbanga ly’ennaku musanvu.
When we then align Christ’s resurrection, we find a forty-day period where He instructed the disciples “face to face” and thereafter ascended. Then for ten days the disciples were in the upper room. Those ten days concluded at the Day of Pentecost, which is the Sunday law. This adds a forty-day period and ten-day period to the line of priests represented by Leviticus “23.”
Bwe tutuukanya okuzuukira kwa Kristo, tusanga ebbanga ly’ennaku amakumi ana mwe yabayigiriza abayigirizwa "maaso ku maaso," era oluvannyuma n’alinnya mu ggulu. Ate ennaku kkumi abayigirizwa baali mu kisenge ekyawaggulu. Ezo nnaku kkumi zaaggwako ku Lunaku lwa Pentekosite, olwo lwe etteeka lya Ssande. Kino kyongerako ebbanga ly’ennaku amakumi ana n’ebbanga ly’ennaku kkumi ku lunyiriri lw’abakabona oluyimirirwa mu Abaleevi "23."
From the resurrection there is five days to the end of unleavened bread, then thirty days to the trumpet warning, then five days to Christ’s ascension, then five days to judgment, then five days to Pentecost’s seven days of the latter rain.
Okuva ku Kuzuukira, waliwo ennaku ttaano okutuuka ku nkomerero y’Embaga y’Emigaati Egitazimbulukusa, ne waddirawo ennaku amakumi asatu okutuuka ku kulabula kw’ekkondeere, oluvannyuma ennaku ttaano okutuuka ku Kulinnyuka kwa Kristo mu ggulu, oluvannyuma ennaku ttaano okutuuka ku Kusalirwa Omusango, ne w’otyo ennaku ttaano okutuuka ku nnaku musanvu eza Pentekosite ez’Enkuba ey’Enkomerero.
The beginning of the seven days of unleavened bread is followed the next day by the resurrection of first fruits. The resurrection occurs within the seven days of unleavened bread, and five days after the resurrection the period of unleavened bread ends.
Entandikwa y’ennaku musanvu z’emigaati egitafuwebwa eddirirwa olunaku oluddako okuzuukira kw’ebibala ebisooka. Okuzuukira kubeerawo mu nnaku musanvu z’emigaati egitafuwebwa, era ennaku ttaano oluvannyuma lw’okuzuukira ekiseera ky’emigaati egitafuwebwa kiggwa.
Thirty days after the end of unleavened bread the trumpets mark a warning.
Ennaku amakumi asatu oluvannyuma lw’okuggwaawo kw’emigaati egyitazimbulukuswa, amakondeere gassawo akabonero ak’okulabula.
Five days after the warning of the trumpets Christ ascended after teaching for forty days. His ascension marked the beginning of ten days in the upper room.
Ennaku ttaano oluvannyuma lw’okulabula kw’amakondeere, Kristo yalinnya mu ggulu nga amaze okuyigiriza okumala ennaku amakumi ana. Okulinnyira kwe mu ggulu kyategeeza entandikwa y’ennaku kkumi mu kisenge ekya waggulu.
Then five days after His ascension judgment is marked.
Awo, ennaku ttaano oluvannyuma lw’Okulinnyuka kwe mu ggulu, omusango guteekebwawo.
Five days later the Sunday law of Pentecost opens the seven-day period of the latter rain.
Oluvannyuma lw’ennaku ttaano, etteeka lya Sande erya Pentekooti liggulawo ekiseera ky’emvula ey’enkomerero ekya nnaku musanvu.
The one hundred and forty-four thousand are those who follow the Lamb whithersoever He goeth. Elijah and Moses were slain on July 18, 2020. They were slain where also our Lord was crucified. Christ’s resurrection typified the resurrection of December 31, 2023. Before that date, in July of 2023, a voice in the wilderness began to sound a message represented as unleavened bread. Leaven represents error, hypocrisy and sin, and the message from the wilderness was unleavened. From December 31, 2023 through to the Sunday law, Leviticus “23” has designed a framework of the atonement of the one hundred and forty-four thousand. That framework aligns with Miller’s dream, Malachi three and Revelation nineteens’ windows of heaven. It aligns with the third and ninth hour in the sacred week from 27 to 34 AD.
Abo emitwalo kkumi n’enna n’enkumi nnya be bagoberera Omwana gw’Endiga wonna gy’agenda. Eriya ne Musa baattibwa nga 18 Julaayi 2020. Baattibwa mu kifo kye kimu awaasalibwawo ne Mukama waffe. Okuzuukira kwa Kristo kwali ekifaananyi ky’okuzuukira okw’oku 31 Desemba 2023. Nga tekunnatuuka olunaku olwo, mu Julaayi 2023, eddoboozi mu ddungu lyatandika okuwulirizibwa nga lyanjula obubaka obwalagirwa ng’omugaati ogutalimu yisiti. Yisiti eriraga ensobi, obweyisa obw’obulimba n’ekibi, era obubaka okuva mu ddungu bwali obutalimu yisiti. Okuva nga 31 Desemba 2023 okutuusa ku tteeka lya Sande, Levitiku 23 yassaawo enteekateeka y’okutangirirwa kw’abo emitwalo kkumi n’enna n’enkumi nnya. Enteekateeka eyo eyenderana n’ekirooto kya Miller, ne Malaki 3, era n’amadirisa g’eggulu ag’Okubikkulirwa 19. Era eyenderana n’essaawa esatu n’essaawa mwenda mu sabbiiti entukuvu okuva mu 27 okutuuka mu 34 AD.
We will continue these things in the next article.
Tujja okugenda mu maaso n’ebintu bino mu kiwandiiko ekiddako.
“‘By knowledge shall the chambers be filled with all precious and pleasant riches.’
'Lw’obumanyirivu ebyumba bijjuzibwa eby’obugagga byonna eby’omuwendo era eby’esanyusa.'
“For the mind and the soul, as well as for the body, it is God’s law that strength is acquired by effort. It is exercise that develops. In harmony with this law, God has provided in His word the means for mental and spiritual development.
Eri amagezi n’emmeeme, era n’eri omubiri, kya tteeka lya Katonda nti amaanyi gafunibwa lwa kaweefube. Okutendeka kwe kuleeta okukulaakulana. Mu kukwatagana n’etteeka lino, Katonda mu Kigambo kye awadde ebikozesebwa eby’okukulaakulana okw’amagezi n’okw’eby’omu mwoyo.
“The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.
Baibuli erimu emisingi gyonna abantu gye beetaaga okutegeera balyoke bategekebwe oba ku bulamu buno oba ku bulamu obujja. Era emisingi gino gisobola okutegeerwa buli omu. Tewali muntu alina omwoyo ogusiima enjigiriza yaayo ayinza okusoma akatundu kamo ka Baibuli nga t’aggyaamu kirowoozo ekimu ekigasa. Naye enjigiriza ey’omuwendo ennyo eya Baibuli tefunika mu kuyiga kwa kaseera kaseera oba mu kusoma okutali kugattika. Enteekateeka yaayo ennene ey’amazima teyawandiikibwa mu ngeri ey’okutegerekwa mangu eri omusomi omwangu oba ataliiko kwekenneenya. Ebintu byayo bingi eby’omuwendo biri wansi nnyo, era biyinzika okufunibwa bokka mu kunoonya okw’amaanyi n’omu kaweefube ogutayimirira. Amazima agazza wamu ekitundu kyonna ekinene galina okunoonyezebwa ne gakuŋŋaanyizibwa, ‘wano katono, ne wali katono.’ Isaaya 28:10.
“When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.
Bwe banoonyerezebwako ne bakuŋaanyizibwa wamu bw’ati, bijja kusangibwa nga bikwatagana bulungi ddala buli kimu n’ekirala. Buli Njiri ejuza endala, buli bunabbi bunnyonnyola obulala, buli mazima lye kweyongera ku mazima amalala. Ebifaananyi eby’enteekateeka eya Buyudaaya bifuuka bitegeerekeka olw’Enjiri. Buli nsimbyo mu Kigambo kya Katonda erina ekifo kyayo, buli nsonga entuufu erina kye ekwatako. Era entekateeka yonna, mu ngeri gye yategekebwa ne mu nkola yaayo, ewa obujulizi eri Omuwandiisi waayo. Entekateeka ng’eyo tewali magezi gasobola okugiteekateekka newankubadde okugizimba wabula aga Oyo Ataggwaawo.
“In searching out the various parts and studying their relationship, the highest faculties of the human mind are called into intense activity. No one can engage in such study without developing mental power.
Mu kunoonya ebitundu eby’enjawulo n’okwekenneenya enkolagana yaabyo, obusobozi obw’amagezi obw’awaggulu ddala g’omuntu busindikibwa mu kukola n’obunyiikivu bungi. Tewali asobola okwetaba mu kusoma ng’okwo nga atakulaakulanya obuyinza bw’amagezi.
“And not alone in searching out truth and bringing it together does the mental value of Bible study consist. It consists also in the effort required to grasp the themes presented. The mind occupied with commonplace matters only, becomes dwarfed and enfeebled. If never tasked to comprehend grand and far-reaching truths, it after a time loses the power of growth. As a safeguard against this degeneracy, and a stimulus to development, nothing else can equal the study of God’s word. As a means of intellectual training, the Bible is more effective than any other book, or all other books combined. The greatness of its themes, the dignified simplicity of its utterances, the beauty of its imagery, quicken and uplift the thoughts as nothing else can. No other study can impart such mental power as does the effort to grasp the stupendous truths of revelation. The mind thus brought in contact with the thoughts of the Infinite cannot but expand and strengthen.
Omugaso ogw’amagezi oguva mu kusoma Bayibuli tegusangibwa kyokka mu kunoonya amazima ne okugakuŋaanya wamu. Guli era mu kaweefube aketaagika okutegeera enteema eziteekeddwayo. Obwongo obunyigirizibwa mu bintu bya bulijjo byokka bufuuka butono era bunafu. Bwe butateekebwa ku mulimu gw’okutegeera amazima amagulumivu era agasaasaana ewala, bwe liyitayo ebbanga, bulyoka bubuza amaanyi g’okukula. Okulinda okuseerera kuno era n’okukubiriza okukkulaakulana, tewali kiringa okusoma Ekigambo kya Katonda. Mu kutendeka amagezi, Bayibuli erimu obusobozi obusinga ekitabo kyonna, era n’okusinga obutabo bwonna nga bw’ogattiddwa wamu. Obukulu bw’enteema zaayo, obutalimu buzibu obw’ekitiibwa mu bigambo byayo, n’obulungi bw’ebifaananyi by’ekoza, bizzaamu amaanyi era bisitula ebirowoozo mu ngeri tewali kirala kisobola. Tewali kusoma kulala kuyinza okuwa amaanyi g’amagezi nga kaweefube w’okutegeera amazima amanene ag’obubikkulirwa. Obwongo obutyo obuleeteddwa mu kukwatagana n’ebirowoozo eby’Ataggwawo teribula kusaasaana n’okunywera.
“And even greater is the power of the Bible in the development of the spiritual nature. Man, created for fellowship with God, can only in such fellowship find his real life and development. Created to find in God his highest joy, he can find in nothing else that which can quiet the cravings of the heart, can satisfy the hunger and thirst of the soul. He who with sincere and teachable spirit studies God’s word, seeking to comprehend its truths, will be brought in touch with its Author; and, except by his own choice, there is no limit to the possibilities of his development.
Era amaanyi ga Baibuli gasinga nnyo mu nkulaakulana y’obutonde bw’omwoyo. Omuntu, eyatondebwa olw’obumu ne Katonda, mu bumu obwo wekka mwe asobola okuzuula obulamu bwe obwamazima n’enkulaakulana ye. Nga yatondebwa okufuna mu Katonda essanyu erisinga waggulu, tasobola kufuna mu kirala kyonna ekisobola okukkakkanya okwegomba kw’omutima, oba okukkuta enjala n’ennyonta y’emmeeme. Oyo ayiga Ekigambo kya Katonda n’omutima omwesimbu era oguyigirizika, ng’anoonya okutegeera amazima gakyo, alireetebwa okuba mu kukwatagana n’Omuwandiisi w’akyo; era okujjako nga ye yennyini bw’asalawo, tewali kkomo ku bisoboka by’enkulaakulana ye.
“In its wide range of style and subjects the Bible has something to interest every mind and appeal to every heart. In its pages are found history the most ancient; biography the truest to life; principles of government for the control of the state, for the regulation of the household—principles that human wisdom has never equaled. It contains philosophy the most profound, poetry the sweetest and the most sublime, the most impassioned and the most pathetic. Immeasurably superior in value to the productions of any human author are the Bible writings, even when thus considered; but of infinitely wider scope, of infinitely greater value, are they when viewed in their relation to the grand central thought. Viewed in the light of this thought, every topic has a new significance. In the most simply stated truths are involved principles that are as high as heaven and that compass eternity.
Mu ngeri zaayo ez’enjawulo n’ensonga z’eyogerako, Baibuli erimu ekisikiriza buli bwongo era ekikwata ku buli mutima. Mu masuula gaayo musangibwamu ebyafaayo eby’akadde ennyo; ebyafaayo by’obulamu ebituufu ennyo ku bulamu; emisingi gy’obufuzi egy’okutwala eggwanga n’egy’okutereeza amaka—emisingi amagezi g’abantu teginnagerageranya. Erimu amagezi ag’omunda ennyo; obutontomi obulungi ennyo era obw’awaggulu ennyo, obw’obunyigirivu obusinga n’obw’awusa obusaasizi obusinga. Mu muwendo ogutapimika, ebiwandiiko bya Baibuli bisukkira ebikolebwa omuwandiisi w’omuntu yenna, ne bwe bitunulibwa mu ngeri eyo yokka; naye biba n’obugazi obutaliko nsalo n’omuwendo omusinga nnyo bwe bitunuulirwa mu nkolagana yaabyo n’Endowooza Enkulu ey’omu wakati. Bwe tubitunuulira mu musana gw’endowooza eno, buli nsonga efuna amakulu amagya. Mu mazima agambibwa mu ngeri enkenvu ennyo mulimu emisingi egy’awaggulu okutuuka mu ggulu era egyetooloola obutaggwaawo.
“The central theme of the Bible, the theme about which every other in the whole book clusters, is the redemption plan, the restoration in the human soul of the image of God. From the first intimation of hope in the sentence pronounced in Eden to that last glorious promise of the Revelation, ‘They shall see His face; and His name shall be in their foreheads’ (Revelation 22:4), the burden of every book and every passage of the Bible is the unfolding of this wondrous theme,—man’s uplifting,—the power of God, ‘which giveth us the victory through our Lord Jesus Christ.’ 1 Corinthians 15:57.
Omulamwa omukulu ogwa Baibuli, omulamwa gwe byonna ebirala mu kitabo kyonna bigoberera ne bikuŋaana okwetooloola guli, ye nteekateeka y’Obununulo, okuzzaamu mu mwoyo gw’omuntu ekifaananyi kya Katonda. Okuva ku kabonero akasooka ak’essuubi mu kigambo eky’okusala omusango ekyalangirirwa mu Edeni okutuuka ku kusuubizo obwasembayo obw’ekitiibwa mu Okubikkulirwa, ‘Baliraba Obuso bwe; era Erinnya lye linaabeera mu bipaji byabwe’ (Okubikkulirwa 22:4), obubaka obukulu obw’ekitabo kyonna n’omutundu gwakyo gwonna mu Baibuli bwe buno: okulambululibwa kw’omulamwa guno ogw’ewuunyisa—okutumbulwawo kw’omuntu—obuyinza bwa Katonda, ‘agutuwa obuwanguzi okuyita mu Mukama waffe Yesu Kristo.’ 1 Abakkolinso 15:57.
“He who grasps this thought has before him an infinite field for study. He has the key that will unlock to him the whole treasure house of God’s word.
Oyo ategeera endowooza eno alina mu maaso ge ennimiro ey’okwekenneenya n’okuyiga etaliiko nsalo. Alina ekisumuluzo ekinaamuggulirira obwanika bwonna bw’ekigambo kya Katonda.
“The science of redemption is the science of all sciences; the science that is the study of the angels and of all the intelligences of the unfallen worlds; the science that engages the attention of our Lord and Saviour; the science that enters into the purpose brooded in the mind of the Infinite—‘kept in silence through times eternal’ (Romans 16:25, R.V.); the science that will be the study of God’s redeemed throughout endless ages. This is the highest study in which it is possible for man to engage. As no other study can, it will quicken the mind and uplift the soul.
Sayansi ey’okununulibwa ye sayansi ya sayansi zonna; sayansi eyeyigiribwa bamalayika n’ebitonde ebyategeevu eby’ensi ezitagudde; sayansi etwala obwegendereza bwa Mukama waffe n’Omulokozi waffe; sayansi ekwatagana n’ekigendererwa ekyayikirirwanga mu magezi g’Omutaggwaawo—‘kyakuumibwa mu kusirikka okuyitira mu biseera ebitaggwaawo’ (Romans 16:25, R.V.); sayansi egenda okuba ensomo y’abo abaatununulwa ba Katonda okuyita mu mirembe egy’obutaggwaawo. Guno gwe musomo ogw’okusukka ddala ogusoboka omuntu okwenyigiramu. Nga tewali musomo mulala ogusobola okukikola, gunaazukusa amagezi era gusitula omwoyo.
“‘The excellency of knowledge is, that wisdom giveth life to them that have it.’ ‘The words that I speak unto you,’ said Jesus, ‘they are spirit, and they are life.’ ‘This is life eternal, that they should know Thee the only true God, and Him whom Thou didst send.’ Ecclesiastes 7:12; John 6:63; 17:3, R.V.
‘Obw’esukkulumu bw’okumanya buno bwe: amagezi agawa obulamu abo abalina ago.’ ‘“Ebigambo bye mbagamba mmwe,” Yesu n’agamba, “by’omwoyo, era by’obulamu.”’ ‘Kino kye bulamu obutaggwaawo: nti bamanye ggwe, Katonda omutuufu yekka, n’oyo gwe watuma.’ Omubuulizi 7:12; Yokaana 6:63; 17:3, R.V.
“The creative energy that called the worlds into existence is in the word of God. This word imparts power; it begets life. Every command is a promise; accepted by the will, received into the soul, it brings with it the life of the Infinite One. It transforms the nature and re-creates the soul in the image of God.
Amaanyi ag'okutonda agayita ensi okubaawo gali mu Kigambo kya Katonda. Ekigambo kino kiwa amaanyi; kizaala obulamu. Buli kiragiro kisubizo; bwe kikkirizibwa ng'omuntu asalawo, ne kiwanirizibwa mu mmeeme, kituusa n'akyo obulamu bwa Oy'Ataggwawo. Kikyusa obutonde bw'omuntu era kiddamu okutonda emmeeme mu kifaananyi kya Katonda.
“The life thus imparted is in like manner sustained. ‘By every word that proceedeth out of the mouth of God’ (Matthew 4:4) shall man live.
Obulamu obutyo obwaweereddwa bukuumibwa mu ngeri y’emu. ‘Ku buli kigambo ekiva mu kamwa ka Katonda’ (Matayo 4:4) omuntu aliramu.
“The mind, the soul, is built up by that upon which it feeds; and it rests with us to determine upon what it shall be fed. It is within the power of everyone to choose the topics that shall occupy the thoughts and shape the character. Of every human being privileged with access to the Scriptures, God says, ‘I have written to him the great things of My law.’ ‘Call unto Me, and I will answer thee, and show thee great and mighty things, which thou knowest not.’ Hosea 8:12; Jeremiah 33:3.
Obwongo, kye ye emmeeme, buzimbibwa ku kye bulyako; era kiri mu buyinza bwaffe okusalawo ku kye tunaabuliisa. Kiri mu buyinza bwa buli muntu okulonda ensonga eziriba nga zijjuza ebirowoozo bye ne zikuumba enkula y’obuntu bwe. Ku buli muntu afunye omukisa okutuuka ku Ebyawandiikibwa Ebitukuvu, Katonda agamba nti, ‘Nnamuwandiikira ebikulu eby’amateeka gange.’ ‘Mpita gye ndi, nange ndiddamu, era ndikulaga ebikulu n’ebikakali, by’otamanyi.’ Hoseya 8:12; Yeremiya 33:3.
“With the word of God in his hands, every human being, wherever his lot in life may be cast, may have such companionship as he shall choose. In its pages he may hold converse with the noblest and best of the human race, and may listen to the voice of the Eternal as He speaks with men. As he studies and meditates upon the themes into which ‘the angels desire to look’ (1 Peter 1:12), he may have their companionship. He may follow the steps of the heavenly Teacher, and listen to His words as when He taught on mountain and plain and sea. He may dwell in this world in the atmosphere of heaven, imparting to earth’s sorrowing and tempted ones thoughts of hope and longings for holiness; himself coming closer and still closer into fellowship with the Unseen; like him of old who walked with God, drawing nearer and nearer the threshold of the eternal world, until the portals shall open, and he shall enter there. He will find himself no stranger. The voices that will greet him are the voices of the holy ones, who, unseen, were on earth his companions—voices that here he learned to distinguish and to love. He who through the word of God has lived in fellowship with heaven, will find himself at home in heaven’s companionship.” Education, 123–127.
Nga Ekigambo kya Katonda kiri mu mikono gye, buli muntu, yonna we yasuulibwa omugabo gwe mu bulamu, asobola okufuna okubeeragana kwe yeerondedde. Mu mpapula zaakyo asobola okwogerezagana n’abasinga obukulu n’obutuukirivu mu kika ky’abantu, era n’awuliriza eddoboozi l’Oyo Ataggwawo ng’ayogera n’abantu. Bwe y’ayiga era n’yeefumiitiriza ku nsonga mwe “bamalayika baagala okutunuulira” (1 Peetero 1:12), asobola okubeerangako obumu nabo. Asobola okugoberera ebigere by’Omuyigiriza ow’eggulu, era n’awuliriza ebigambo bye, nga bwe yayigiriza ku lusozi, mu ttale eggalagala, ne ku nnyanja. Asobola okubeera mu nsi eno mu mpewo ey’eggulu, ng’awa abo ab’ensi abali mu nnaku n’abo abagerezebwa endowooza z’esuubi n’okwegomba obutukuvu; ye kennyini ng’ayongera okwesemberera, era n’okwesemberera ennyo, mu bumu n’Oyo Atalabika; ng’oyo ey’edda eyatambulanga ne Katonda, ng’asemberera okusinga n’okusinga essogolero ly’ensi ey’obutaggwawo, okutuusa emiryango lwe gijja okuggulwawo, n’ayingirayo. Ajja kwesanga nti si mugwira. Amaloboozi aginaamulamusa ge g’abatukuvu, abataalabikanga naye baali ku nsi bannabeeragana be - amaloboozi ge y’ayigira wano okubanjulula n’okwagala. Oyo eyayisa mu Kigambo kya Katonda ng’abeera mu bumu n’eggulu, ajja kwesanga awaka mu kubeeragana kw’eggulu.