Caesarea Philippi to Caesarea Maritima represents the period from the third to the ninth hour, which is divided at the sixth hour. The division of Caesarea to Caesarea was the Mount of Transfiguration. The Mount of Transfiguration aligns two other lines to the waymark of three steps that precedes the Pentecostal Sunday law by five days.

Olugendo okuva e Caesarea Philippi okutuuka e Caesarea Maritima luyimirira ekiseera okuva ku ssaawa ey’okusatu okutuuka ku ssaawa ey’omwenda, ekigabanyibwa ku ssaawa ey’omukaaga. Okugabanyibwa kw’olugendo okuva e Caesarea okutuuka e Caesarea kwali Olusozi lw’Okukyusibwa. Olusozi lw’Okukyusibwa lugatta elayini bbiri endala ku kabonero ak’ekkubo ak’emitendera esatu akakulembera etteeka lya Sande erya Pentecostal ennaku ttaano.

At the Mount, God the Father spoke a second time. The first time He spoke was at Christ’s baptism, the last time was just before the cross.

Ku lusozi, Katonda Kitaffe yayogera omulundi ogw’okubiri. Omulundi ogwasooka lwe yayogera yali ku lubatizo lwa Kristo; omulundi ogwasembayo gwali nga tannaba kutuuka ku musaalaba.

Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour. Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again. The people therefore, that stood by, and heard it, said that it thundered: others said, An angel spake to him. John 12:27–29.

Kati omwoyo gwange gunyigiriddwa; era njogere ki? Kitaange, ndokola okuva mu ssaawa eno? Naye olw’ensonga eno ne njija mu ssaawa eno. Kitaange, gulumiza erinnya lyo. Awo ne wava mu ggulu eddoboozi, nga ligamba nti, Nnaligulumiza ddala, era ndiligulumiza nate. Awo abantu abaali bayimiridde awo, bwe baakiwulira, ne bagamba nti, Enkuba yamenye; abalala ne bagamba nti, Malayika amugambye. Yokaana 12:27-29.

God glorifies His name when He seals the one hundred and forty-four thousand and writes upon them His name.

Katonda agulumiza erinnya lye bwe abasiiga akabonero ab’enkumi kikumi ana mu nnya era n’abawandiikako ku bo erinnya lye.

Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.

Oyo awangula ndimufuula olupagi mu yeekaalu ya Katonda wange; era tajja kuvaayo nate; era ndimuwandiikako erinnya lya Katonda wange, n’erinnya ery’ekibuga kya Katonda wange, Yerusaalemi Empya, ekikka okuva mu ggulu okuva eri Katonda wange; era ndimuwandiikako erinnya lyange eriggya. Alina okutu, awulire Omwoyo ky’ayogera eri amakkanisa. Okubikkulirwa 3:12, 13.

At the Mount of Transfiguration, Peter, James and John were the only disciples present, as they were at the resurrection of Jairus’ daughter and also again at Gethsemane. Gethsemane, like unto the Father speaking in John twelve—came just before the cross. Gethsemane means “oil press,” identifying the oil test of the virgins. Gethsemane is the “crisis” that brings the soul “face to face with death,” and the wise virgins pass the test, for in the second temple test they came face to face with life, as Jesus taught “face to face” for thirty days.

Ku Lusozi lw’Okukyusibwa, Peetero, Yakobo ne Yokaana bokka be baayigirizwa abaaliwo, nga bwe baaliwo era ku kuzuukizibwa kw’omuwala wa Yayiro, era nate mu Geseemaane. Geseemaane, nga bwe kyali n’okwogera kwa Kitaffe mu Yokaana kkumi na bbiri, kyajja katono ddala nga omusaalaba tegunnaba kutuukako. Geseemaane kitegeeza “eky’okunyigira amafuta,” ne kiraga ekigezo ky’amafuta eky’abawala. Geseemaane kye “kizibu” ekireeta omwoyo “amaaso n’amaaso n’okufa,” era abawala ab’amagezi bayitamu ekigezo, kubanga mu kigezo kya Yeekaalu eky’okubiri baasemberera amaaso n’amaaso n’obulamu, nga Yesu yayigiriza “amaaso n’amaaso” okumala ennaku amakumi asatu.

The first time the Father spoke was at Christ’s baptism and the first time He exclusively took Peter, James and John was when the twelve-year-old daughter of Jairus was resurrected. The resurrection of the twelve-year-old virgin aligns with the baptism of Christ, which symbolizes the power of the resurrection. The resurrection of Jairus’s daughter aligns with the baptism of Christ and Caesarea Philippi. Gethsemane and the troubling of Christ when the Father spoke just before the cross align with Caesarea Maritima.

Olubereberye omulundi Kitaffe lwe yayogera yali mu kubatizibwa kwa Kristo, era olubereberye omulundi Kristo lwe yatwala bokka Peetero, Yakobo ne Yokaana, kyali mu kiseera omuwala wa Jairus ow’emyaka kkumi n’ebiri lwe yazuukizibwa. Okuzuukira kw’omuwala ow’emyaka kkumi n’ebiri atamanyiddwa musajja kituukagana n’okubatizibwa kwa Kristo, ekifaananyiriza amaanyi g’okuzuukira. Okuzuukira kw’omuwala wa Jairus kituukagana n’okubatizibwa kwa Kristo ne Caesarea Philippi. Gethsemane n’okutabanguka kwa Kristo, Kitaffe bwe yayogera nga tannasibitibwa ku Musalaba, bikituukagana ne Caesarea Maritima.

Line upon line Peter represents the one hundred and forty-four thousand who are sealed at Caesarea Philippi, when Simon Barjona’s name is changed to Peter. Once sealed at Panium, which is Caesarea Philippi, Peter goes to the sixth hour of the Mount, where he is lifted up as an ensign as he continues on to answer the call of Cornelius at Caesarea Maritima. At Caesarea Philippi Peter leaves the Exeter camp meeting with the seal of God and the message of the Midnight Cry to proclaim. The message of Islam as represented by the feast of trumpets carries Peter on to Caesarea by the sea. The message of Islam lifts up Peter to the view of the world, for Peter has predicted the prophetic arrival of Islam in advance of the feast of trumpets.

Olunyiriri ku lunyiriri, Peetero akiikirira abo 144,000 abateekebwako akasiba e Caesarea Philippi, mu kiseera erinnya lya Simooni Barjona bwe lyakyusibwa ne lituumibwa Peetero. Bwe yateekebwako akasiba e Panium, nga kwe Caesarea Philippi, Peetero agenda ku ssaawa mukaaga ey’Olusozi, awo gy’ayinuddwa waggulu ng’ekibendera, ng’ayongera mu kkubo okugenda okuddamu okuyitwa kwa Cornelius e Caesarea Maritima. E Caesarea Philippi Peetero ava mu lukuŋaana lw’ekambi e Exeter ng’ava n’akasiba ka Katonda, era ng’atwala obubaka bwa Midnight Cry okulangirira. Obubaka bw’Obuyisiramu, nga bukiikirirwa mu Embaga y’amakondeere, butwala Peetero okutuuka e Caesarea ku nnyanja. Obubaka bw’Obuyisiramu buyimusa Peetero mu maaso g’ensi, kubanga Peetero yalagula okujja okw’obunnabbi kw’Obuyisiramu nga tekunnaba kutuuka Embaga y’amakondeere.

Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.

Laba, ndibatumira Eriya nnabbi nga tekunnabaawo olunaku olukulu era oluterrannyisa lwa Mukama; era alikyusa emitima gya bajjajja eri abaana baabwe, n’emitima gy’abaana eri bajjajja baabwe, obutaba nti nzijje ne nkube ensi n’ekikolimo. Malaki 4:5, 6.

Line upon line the Elijah message is the message that is premised upon aligning the fathers with their children. Elijah was Father Miller, who illustrates his children. The one hundred and forty-four thousand are the children of William Miller, and to turn the hearts of Miller to his children is to align Millerite history with the history of Elijah, as well as John the Baptist with the messenger associated with the one hundred and forty-four thousand. An element of the alignment of these four lines is that in each of the testing histories of Elijah, John and Miller the only message of present truth—was the message which came through the messenger.

Olawulo ku lawulo, obubaka bwa Eriya bwe bubaka obw’esinziira ku kutereeza abatata n’abaana baabwe wamu. Eriya yali Kitaffe Miller, ayoleka baana be. Abo 144,000 be baana ba William Miller, era okukyusa emitima gya Miller okudda eri abaana be kye kutegeeza okutereeza wamu ebyafaayo by’Abamilleraiti n’ebyafaayo bya Eriya, era n’okutereeza Yokaana Omubatiza ne mubaka akwataniddwa n’abo 144,000. Ekimu ku bintu ebiraga okutereeza kw’emirongo ena gino kwe kuli nti mu buli ku byafaayo eby’okugezesebwa eby’a Eriya, Yokaana ne Miller, obubaka bwokka obw’amazima ag’omu kiseera bwali obubaka obwajja okuyita mu mubaka.

And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 17:1.

Eriya Omuttisubi, eyali omu ku batuuze ba Gireyaadi, n’agamba Akabu nti, Nga Mukama Katonda wa Isirayiri bw’ali omulamu, gwe mbeerera mu maaso ge, tewaliba omusulo newankubadde enkuba mu myaka gino okutuusa lwe njogera. 1 Bassekabaka 17:1.

Sister White is clear that those who did not accept the message of John, who Jesus identified as Elijah, would not be benefitted by the teachings of Jesus, and also that those who rejected the message of Miller, as represented as the first angel’s message, could not be benefitted by the message of the second angel. Accompanying Elijah’s announcement that rain would only come at his command, was the ultimate test that included the command to choose between Elijah’s message or Baal’s message. The prophetic symbol of “how long” aligns Elijah’s Mount Carmel with the Sunday law.

Mukyala White ategeeza bulambulukufu nti abo abatakkiriza obubaka bwa Yokaana, gwe Yesu yategeeza nti ye Eriya, tebandiganyulwa mu kuyigiriza kwa Yesu; era nti abo abaagaana obubaka bwa Miller, nga bwe kyakiikirirwa mu 'obubaka bw'omumalaika owasooka', tebandiganyulwa mu bubaka bw'omumalaika ow'okubiri. Wamu n'okulangirirwa kwa Eriya nti enkuba eriddayo okugwa yokka nga bwe yalagidde ye, waaliwo ekigezo eky'enkomerero ekyalimu ekiragiro eky'okulondawo wakati w'obubaka bwa Eriya oba obwa Baali. Ekifaananyi ky'obunnabbi eky'ekigambo 'okutuusa ddi' kigattanya Olusozi Karameli lwa Eriya n'etteeka lya Sande.

So Ahab sent unto all the children of Israel, and gathered the prophets together unto mount Carmel. And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. Then said Elijah unto the people, I, even I only, remain a prophet of the Lord; but Baal’s prophets are four hundred and fifty men. Let them therefore give us two bullocks; and let them choose one bullock for themselves, and cut it in pieces, and lay it on wood, and put no fire under: and I will dress the other bullock, and lay it on wood, and put no fire under: And call ye on the name of your gods, and I will call on the name of the Lord: and the God that answereth by fire, let him be God. And all the people answered and said, It is well spoken. 1 Kings 18:20–24.

Awo Akabu n’atumira eri abaana bonna ba Isirayiri, n’akuŋŋaanya bannabbi wamu ku lusozi Kalumeeri. Eriya n’ajja eri abantu bonna, n’agamba nti, Munaamalira wa ddi okuseetaseetagana wakati w’ebirowoozo ebiri? Bwe kiba nti Mukama ye Katonda, mumugoberere; naye bwe kiba nti Baali, mumugoberere. Era abantu tebaamuddamu kigambo na kimu. Awo Eriya n’agamba abantu nti, Nze, nze nzekka, nsigadde nga nnabbi wa Mukama; naye bannabbi ba Baali bali abantu bikumi bina n’ataano. Kale batuwe ente ennume bbiri; era balondeemu ente ennume emu eyaabwe, ne bagitemeemu ebitundu, ne bagiteeke ku nkuni, ne batateekawo muliro wansi waayo: nange nditegeka ente ennume endala, ne ngiteeka ku nkuni, ne nditateekawo muliro wansi waayo: Era mmwe muyite erinnya ly’abalubaale bammwe, nange nnaayita erinnya lya Mukama: era Katonda anaddamu n’omuliro, abe Katonda. Abantu bonna ne baddamu ne bagamba nti, Kyo kyogeddwa bulungi. 1 Bassekabaka 18:20-24.

The test of Carmel was choosing between two messages. A test between true and false prophecy, and the messenger Elijah or the prophets who sat at Jezebel’s table. It was about the messenger and the message. In 1844, Carmel was repeated as the Lord brought about a test which manifested Miller as the true prophet, and Miller’s message as the dew and rain. The distinction between the true prophet and true message in contrast with the false prophet and the false message was represented at the Exeter camp meeting by the Exeter tent and the tent of the Watertown group. Two tabernacles representing the true in contrast with the false. The distinction made at Carmel and the history of 1844 is identified at Caesarea Philippi when Peter is sealed and lifted up to the Mount as an ensign. He is lifted up because he had claimed that his message was the only true message of the latter rain. He was lifted up when his prediction was fulfilled.

Ekigezo kya Karameri kyali okulonda wakati w’obubaka bubiri. Ekigezo wakati w’obunnabbi obw’amazima n’obw’obulimba, era wakati w’omubaka Eriya oba bannabbi abaali balya ku mmeeza ya Yezebeli. Byali ku nsonga z’omubaka n’obubaka. Mu 1844, ebyali ku Karameri byaddamu, Mukama bwe yaleeta ekigezo ekyalambulula Miller ng’annabbi omutuufu, n’obubaka bwa Miller ng’omusulo n’enkuba. Enjawulo wakati w’annabbi omutuufu n’obubaka obutuufu ne ku bwa n’annabbi ow’obulimba n’obubaka obw’obulimba, yakiikirirwa ku lukiiko olw’omu lusiisira e Exeter, mu weema e Exeter n’e weema y’ekibiina eky’e Watertown. Emmeema bbiri ezikiikirira eby’amazima nga ziyawuliddwa ku bya bulimba. Enjawulo eyakolebwa ku Karameri n’ebyafaayo bya 1844 yalabikira e Kayisariya Firipo, Peetero bwe yasibwako akabonero era n’ayimizibwa ku lusozi ng’ekibendera. Yayimizibwa kubanga yategeeza nti obubaka bwe kyokka bwe bwali obw’amazima obw’enkuba ey’oluvannyuma. Yayimizibwa bwe bunnabbi bwe bwatuukirira.

The feast of trumpets is the third and litmus test in the Pentecostal season and before the litmus test Peter identifies that Islam is to be loosed to mark the beginning of the proclamation of the Midnight Cry. The fulfillment of prophecy is what made the distinction between the Millerites and the Protestants, who represent the former covenant people who are being passed by. Elijah personally killed the false prophets, once the distinction between true and false was manifested. The distinction is made at the feast of trumpets, when a prediction of Islam is fulfilled.

Embaga y’amakondeere ye ya ssatu era kye kigezo ekisala omuguwa mu kiseera kya Pentekooti; era, nga tekinnaba kutuuka ku kigezo ekisala omuguwa, Peetero ategeeza nti Obusiraamu bugenda okusumululwa okulaga okutandika kw’okulangirirwa kw’Okukaaba okw’ettumbi ly’ekiro. Okutuukirizibwa kw’obunnabbi kye kyateekawo enjawulo wakati w’Aba Millerite n’Abaprotestanti, abo abakiikirira abantu b’endagaano eyasooka abali okuyitibwako. Eriya yennyini yattira bannabbi ab’obulimba, enjawulo wakati w’amazima n’obulimba nga yamaze okulabisibwa. Enjawulo ekolebwa ku mbaga y’amakondeere, ng’okutegekerwa kw’obunnabbi okw’ekuusa ku Busiraamu kuttuukiriziddwa.

The Midnight Cry of Millerite history was a prediction that was corrected and thereafter fulfilled. It was fulfilled on October 22, 1844, whereas Miller’s original understanding of the Midnight Cry was the year 1843. Samuel Snow represents the correction of the message, and his message became known as the “true” Midnight Cry message.

Eddoboozi erya wakati mu kiro mu byafaayo by’abagobereza ba Miller kyali obubaka bw’obunnabbi obwatereezibwa, era oluvannyuma ne butuukirizibwa. Bwatuukirizibwa ku October 22, 1844, nga naye okutegeera okw’asooka kwa Miller ku Eddoboozi erya wakati mu kiro kwali omwaka gwa 1843. Samuel Snow yakiikirira okutereeza kw’obubaka, era obubaka bwe bwamanyibwa ng’obubaka obutuufu bw’Eddoboozi erya wakati mu kiro.

1844 was an illustration of the distinction between the message of Miller and the message of the Protestants. In the testing process the Protestants were slain by Miller and they then became apostate Protestantism, the daughters of Rome, the priests of Jezebel. The distinction was manifested by either a reception or rejection of the prophetic message. With John and Miller the prophetic message exposed the false message of the former covenant people who were being passed by. Elijah’s message claimed there would be no rain except at his word, and after three and a half years the test of that claim was to be made manifest.

1844 kyali kifaananyi ekyalaga enjawulo wakati w’obubaka bwa Miller n’obubaka bw’Abaprotestanti. Mu nteekateeka y’ekigezo, Abaprotestanti baattibwa Miller, ne bafuuka ObuProtestanti obwajeema, abaana bawala ba Roma, bakabona ba Yezabele. Enjawulo yalabikira mu kuwanirizwa oba mu kugaana kw’obubaka bw’obunnabbi. Eri Yokaana ne Miller, obubaka bw’obunnabbi bwayanika obubaka obw’obulimba bw’abantu b’endagaano abaasooka abaali bayitibwawo. Obubaka bwa Eriya bwalangirira nti tewaaliba mvula okuggyako ku kigambo kye, era oluvannyuma lwa myaka esatu n’ekitundu, ekigezo eky’egamba eryo kyabadde kigenda okweyoleka.

And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim. Now therefore send, and gather to me all Israel unto mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the groves four hundred, which eat at Jezebel’s table. 1 Kings 18:17–19.

Awo Akabu bwe yalaba Eriya, Akabu n’amugamba nti, Ggwe oli atabula Isirayiri? N’amuddamu nti, Si nze ntabudde Isirayiri; naye ggwe, n’ennyumba ya kitaawo, kubanga mwaleka ebiragiro bya Mukama, era ggwe ogoberedde Baali. Kale kaakano weereza, okunkunganya Isirayiri yonna ku lusozi Karameli, n’abannabbi ba Baali 450, era n’abannabbi ba Asera 400, abalya ku mmeeza ya Yezebeli. 1 Bassekabaka 18:17-19.

The distinction between the false and true, whether it be the messenger or the message was made in a testing process that included accusations against both the message and the messenger. Elijah was the one who was accused of troubling Israel, for his message had stopped the rain. Had it continued to rain in Israel, no issue about Elijah would have been raised. The issue was based upon Elijah’s prediction, and its fulfillment over the three and a half years.

Enjawulo wakati w’ekikyamu n’ekituufu, oba ekikwata ku mubaka oba ku bubaka, yakolebwa mu ntekateeka y’okugezesebwa, nga mwo mulimu n’okuvunaana obubaka n’omubaka byombi. Eriya ye yavunaanibwa okutabula Isirayiri, kubanga obubaka bwe bwaleeta enkuba okuyimirira. Singa enkuba eyongedde okutonnya mu Isirayiri, tewandibaddewo nsonga yonna ku Eriya. Ensonga eyo yeesigamizibwa ku obunnabbi bwa Eriya, n’okutuukirizibwa kwabwo okumala emyaka esatu n’ekitundu.

When Peter is at the litmus test of Caesarea Philippi, which is the feast of trumpets, and also where the ass is loosed, the beginning of the message of the Midnight Cry is marked. Peter like unto Elijah, has just witnessed the confirmation of his prediction, and the distinction between the true and false has been demonstrated for all to see. The prediction’s confirmation is represented by the feast of trumpets—which is the litmus test. The prediction was typified by both 1840 and 1844, where a prediction is corrected and thereafter fulfilled. The corrected prediction of Josiah Litch empowered the first angel on August 11, 1840 and the prediction of the year 1843 by Miller was corrected by Snow.

Peetero bw’aba ali ku kegezo ekirambulula e Kayisariya Fulipo—kye Embaga y’Okufuuwa Amakondeere—era n’aw’endogoyi esumululibwa, entandikwa y’obubaka bw’Okukaaba okw’omu ttumbi ly’ekiro eteekebwako akabonero. Peetero, ng’afaanana Eriya, amaze okulaba okukakasibwa kw’obunnabbi bwe, era okwawukana wakati w’eby’amazima n’eby’obulimba kwoleseddwa eri bonna. Okukakasibwa kw’obunnabbi kukiikirirwa mu Embaga y’Okufuuwa Amakondeere—ye kegezo ekirambulula. Obunnabbi buno bwafaananyizibwa mu 1840 ne 1844, aw’obunnabbi bulongosebwa ne mu buvannyuma ne butuukirizibwa. Obunnabbi obwalongoseddwa bwa Josiah Litch bwanyweza Malayika asooka ku Agasti 11, 1840, era obunnabbi bw’omwaka gwa 1843 obwa Miller bwalongosebwa Snow.

“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’

"Mu mwaka gwa 1840, okutuukirizibwa okulala okwenjawulo okw’obunnabbi kwazuukusa obwegendereza obwasaanye nnyo. Emyaka ebiri emabega, Josiah Litch, omu ku basumba abakulembera mu kubuulira Okujja okw’Okubiri, yawandiika n’atangaza ennyinyonnyola ey’Okubikkulirwa 9, ng’alagula okugwa kwa Bwakabaka bwa Ottoman. Ng’okubala kwe bwe kwalaga, obuyinza buno bwateekwa okuggyibwawo . . . ku lwa 11, omwezi gw’omunaana, 1840, lwe kyandisubirwa nti obuyinza bwa Ottoman e Constantinople bunaamenyeka. Era kino, nzikiriza, kijja kusangibwa nga bwe kituufu.'"

“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.

Mu kiseera ddala ekyalambikibwa, Buturukki, ng’eyita mu babaka b’eggwanga baayo, yakkiriza okufuna obukuumi okuva eri amawanga amaanyi agagattiddwa ag’e Bulaaya, era bwe batyo ne yeeteeka wansi w’okulamulibwa kw’amawanga g’Obukristaayo. Ekintu ekyo kyatuukiriza mu bujjuvu obunnabbi. Bwe kyamanyikika, abantu bangi nnyo ne bakakasibwa ku ntuufu y’emisingi egy’okutaputa obunnabbi egyakkirizibwa ne okugobererwa Miller n’abo be yakolagana nabo, era amaanyi ag’ewuunyisa ne gakiwa ekibiina ekyalindirira Okudda kwa Kristo. Abasajja ab’amagezi n’ab’ekitiibwa ne beegatta ne Miller, mu kubuulira era n’okubunyisa mu biwandiiko ebirowoozo bye, era okuva mu 1840 okutuuka mu 1844 omulimu ne gweyongera mangu nnyo. The Great Controversy, 334, 335.

The prediction of Litch was about Islam, and the prediction of Snow was about the closed door. When Litch’s prediction was fulfilled, the methodology that established the message was accepted, and those who accepted the message “united” with the messenger. Both the message and the messenger was recognized in the fulfillment of the prediction. The prediction of Litch was about Islam, and the prediction of Snow was about the closed door.

Obunnabbi bwa Litch bwali ku Busiraamu, era obunnabbi bwa Snow bwali ku mulyango oguggaliddwa. Obunnabbi bwa Litch bwe bwatuukirira, enkola eyateekawo obubaka yakkirizibwa, era abo abaakkiriza obubaka "baayungana" n’omubaka. Byombi, obubaka n’omubaka, byakkakasibwa mu kutuukirira kw’obunnabbi. Obunnabbi bwa Litch bwali ku Busiraamu, era obunnabbi bwa Snow bwali ku mulyango oguggaliddwa.

“I saw the people of God joyful in expectation, looking for their Lord. But God designed to prove them. His hand covered a mistake in the reckoning of the prophetic periods. Those who were looking for their Lord did not discover this mistake, and the most learned men who opposed the time also failed to see it. God designed that His people should meet with a disappointment. The time passed, and those who had looked with joyful expectation for their Saviour were sad and disheartened, while those who had not loved the appearing of Jesus, but embraced the message through fear, were pleased that He did not come at the time of expectation. Their profession had not affected the heart and purified the life. The passing of the time was well calculated to reveal such hearts. They were the first to turn and ridicule the sorrowful, disappointed ones who really loved the appearing of their Saviour. I saw the wisdom of God in proving His people and giving them a searching test to discover those who would shrink and turn back in the hour of trial.

Nnalaba abantu ba Katonda basanyufu mu kusuubira, nga balindirira Mukama waabwe. Naye Katonda yateekateeka okubagezesa. Omukono gwe gwakisa ensobi eyali mu kubala ebiseera eby’obunnabbi. Abo abaali balindirira Mukama waabwe tebaazuula ensobi eno, era n’abasomeddusen nnyo abagaana ekiseera nabo tebaagiraba. Katonda yateekateeka nti abantu be basisinkanire okuggwaamu essuubi. Ekiseera kyayita, n’abo abaali balindirira Omulokozi waabwe nga basanyufu mu kusuubira ne balumwa emitima ne bagwaamu essuubi, naye abo abataagalanga okulabika kwa Yesu, wabula abaakkiriza obubaka lwa kutya, baasanyuka kubanga teyajja mu kiseera eky’okusuubirwa. Okukkiriza kwe baayogeranga tekwakwatanga ku mitima gyabwe newankubadde okutukuza obulamu bwabwe. Okuyitawo kw’ekiseera kwalaga bulungi mitima egyo. Bebaasooka okukyuka ne banyooma abo abaalina ennaku n’abaagwaamu essuubi, abaalagala ddala okulabika kw’Omulokozi waabwe. Nnalaba amagezi ga Katonda mu kukebera abantu be era okubawa ekigezo ekisunsula okuzuula abo abaddirira ne baddayo emabega mu kiseera ky’okukemebwa.

“Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844. Light from the Word of God shone upon their position, and they discovered a tarrying time—‘Though it [the vision] tarry, wait for it.’ In their love for Christ’s immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.

Yesu ne eggye lyonna ery’omu ggulu baatunuulira n’okusaasira n’okwagala abo abaali balindiridde n’essuubi erisanyusa okulaba Oyo emmeeme zaabwe gwe baayagala. Abamalayika baali babazungulira, okubanyweza mu ssaawa y’ekigezo kyabwe. Abo abaagaanye okukkiriza obubaka obw’omu ggulu baasigala mu kizikiza, era obusungu bwa Katonda ne bubuukira eri bo, kubanga baagaana okwaniriza omusana gwe yabasindikira okuva mu ggulu. Abo abeesigwa, abennyamivu abatategeera lwaki Mukama wabwe teyajja, tebaasigala mu kizikiza. Nate baakulemberwa okuddayo mu Baibuli zaabwe okunoonya ebiseera eby’obunnabbi. Omukono gwa Mukama ne gukulibwako ku bibalo, era ensobi n’eyategeezebwa. Ne balaba nti ebiseera eby’obunnabbi byatuuka mu 1844, era nti obujjulizi obumu bwe baali baaleetedde okulaga nti ebiseera eby’obunnabbi byaggwa mu 1843, bwennyini bwalaga nti byandikomyeza mu 1844. Omusana okuva mu Kigambo kya Katonda ne gwaka ku mbeera yaabwe, era ne bazuula ekiseera eky’okulindirira—‘Newankubadde [ekyolesebwa] kiteeba, mukilindire.’ Mu kwagala kwabwe okuyagala nnyo okujja kwa Kristo amangu, baalirabiridde okukereeza kw’ekyolesebwa, okwategekebwa okubikkula abo ab’alindirira mu mazima. Nate baalina ekiseera ekirambikiddwa. Naye nalaba nti bangi ku bo tebaasobola kusituka okuva mu bwennyamivu bwabwe obuzito okufuna ekigero ky’obwegirivu n’amaanyi ekyaalabika mu kukkiriza kwabwe mu 1843.

“Satan and his angels triumphed over them, and those who would not receive the message congratulated themselves upon their farseeing judgment and wisdom in not receiving the delusion, as they called it. They did not realize that they were rejecting the counsel of God against themselves, and were working in union with Satan and his angels to perplex God’s people, who were living out the heaven-sent message.

Sitaani n’abamalayika be baabawangula, n’abo abatawaniriza obubaka beekubagiza nga beegulumiza ku nsalawo yaabwe ey’obulabiririvu n’amagezi mu kugaana okwaniriza ekyo kye baaliyita okulimbibwa. Tebaategeera nti baali basuula okuteesa kwa Katonda ku bo bo, era nga bakolera wamu ne Sitaani n’abamalayika be okubabuzaamu amagezi abantu ba Katonda, abaali bakituukiriza mu bulamu bwabwe obubaka obwatumwa okuva mu ggulu.

“The believers in this message were oppressed in the churches. For a time, those who would not receive the message were restrained by fear from acting out the sentiments of their hearts; but the passing of the time revealed their true feelings. They wished to silence the testimony which the waiting ones felt compelled to bear, that the prophetic periods extended to 1844. With clearness the believers explained their mistake and gave the reasons why they expected their Lord in 1844. Their opposers could bring no arguments against the powerful reasons offered. Yet the anger of the churches was kindled; they were determined not to listen to evidence, and to shut the testimony out of the churches, so the others could not hear it. Those who dared not withhold from others the light which God had given them, were shut out of the churches; but Jesus was with them, and they were joyful in the light of His countenance. They were prepared to receive the message of the second angel.” Early Writings, 235–237.

Abakkiriza mu bubaka buno baanyigirizibwa mu makanisa. Okumala akaseera, abo abataayagala okuwaniriza obubaka buno baakomezebwa olw’entiisa okuteeka mu nkola ebyo bye baali bawulira mu mitima gyabwe; naye ebbanga bwe lyayitawo, ebyo bye baali bawulira mu butuufu ne byeyoleka. Baayagala okusirizisa obujulizi abalindirira be baalumirirwanga okubuwa, nti ebiseera eby’obunnabbi byatuuka mu 1844. Mu bweyolefu abakkiriza baayanjulula ensobi yaabwe ne bawa ensonga lwaki baasubiranga Mukama waabwe mu 1844. Abawakanya tebaasobola kuleeta mpaka zonna okuwakanya ku nsonga ez’amaanyi ezaaweereddwa. Naye obusungu bw’e makanisa ne bwaka; ne basalawo obutawulira obujulizi, era ne babugobamu mu makanisa, abantu abalala baleme okubuwulira. Abo abataayinza kukweka ku balala omusana Katonda gwe yabawa basuulibwa ebweru okuva mu makanisa; naye Yesu yali nabo, era ne basanyuka mu kitangaala ky’amaaso ge. Baali bategekeddwa okuwaniriza obubaka bw’omalayika ow’okubiri. Early Writings, 235-237.

Peter represents the one hundred and forty-four thousand who like unto Litch present a corrected prediction about Islam and the end of a kingdom; and like unto Snow, Peter also presents a corrected prediction of the closed door. Litch’s message of the second woe of Islam was an external prediction, and Snow’s closed door was an internal prediction. For Snow the work began when the Lord removed his hand from the figures, and it was then seen that same evidence that had been previously been thought to prove 1843, actually proved October 22, 1844. For Litch it was a calculation that when fulfilled brought the angel of Revelation ten down to stand upon the earth and the sea.

Peetero akiikirira ab’emitwalo kkumi na nnya, abalinga Litch mu kuleeta okulabula okw’obwannabbi okwalongoosebwa okw’akwata ku Obusiraamu n’enkomerero y’obwakabaka; era, ng’afaanana Snow, Peetero naye aleeta okulabula okw’obwannabbi okwalongoosebwa okw’oluggi oluggaliddwa. Obubaka bwa Litch ku bulabe obw’okubiri obw’Obusiraamu bwali okulabula okw’obwannabbi okw’ebweru, ate oluggi oluggaliddwa lwa Snow lwali okulabula okw’obwannabbi okw’omunda. Eri Snow omulimu gwatandika Mukama bwe yaggyawo omukono gwe ku bibalo, ne kyeyoleka nti obujulizi obumu obwali butwaliddwa dda nti bukakasa 1843, mu mazima bwakakasa Okitobba 22, 1844. Eri Litch, kyali okubalirawo okw’obunnabbi okw’amala okutuukirira ne kuleeta omalayika ow’Okubikkulirwa ekkumi okukkira wansi n’ayimirira ku nsi ne ku nnyanja.

The fact that Litch recalculated his prediction ten days before its fulfillment identifies the work of correcting a previous prediction as a test. Is the beginning in 1840 and the ending in 1844 actually a prophetic symbol of a prediction that is recalculated to become the true Midnight Cry? Does the alpha and omega of Millerite history which concluded with the proclamation of the Midnight Cry actually typify the prophetic characteristics of the true Midnight Cry of the one hundred and forty-four thousand?

Okuba nti Litch yabala nate obutegeeza obunnabbi bwe ennaku kkumi nga tekinnaba kutuukirizibwa, kutulaga nti omulimu ogw’okutereeza obutegeeza obwasooka gwe mugezo. Okutandika mu 1840 n’okukoma mu 1844, ddala ddala, kye kabonero ky’obunnabbi eky’okutegeeza ekibaaliddwa bupya okufuuka Enduulu ey’omu ttumbi ery’ekiro ey’amazima? Alefa n’Omega ebyafaayo by’Abamillerite ebyaggwa n’okulangirirwa kw’Enduulu ey’omu ttumbi ery’ekiro, ddala ddala, bifaananiriza empawu z’obunnabbi ez’Enduulu ey’omu ttumbi ery’ekiro ey’amazima ey’ab’enkumi kikumi n’amakumi ana nnya?

In both periods of the corrected prediction’s proclamation, controversy was manifested against the Millerite message, for the message troubled the people. When Peter stands at Caesarea Philippi there is a controversy over the message that began prior to Caesarea Philippi, for it is the fulfillment that confirms that it was only at Peter’s word that the message of rain would fall. Caesarea Philippi is the feast of trumpets aligns with Christ sending two disciples, representing the second angel, to loose the ass of Islam. The loosing of the ass of Islam announces the beginning of the message of the Midnight Cry at Exeter camp meeting, for arriving on horse a day late, on August 13, Samuel Snow, who had tarried rather than arrive on the opening day, marks the end of the tarrying time and the beginning of the message that would be carried like a tidal wave when the meeting ended on the 17th.

Mu biseera byombi eby’okulangirirwa kw’okuteebereza okwagololwa, empaka n’okuwakanya byalabikira ku bubaka bwa Abamillerite, kubanga obubaka obwo bwanyigiriza emyoyo gy’abantu. Peetero bwe yayimirira e Kayisaliya Fulipi, empaka ne zivumba ku bubaka obwabadde butandise nga tekunnaba kufika eyo; kubanga okutuukirizibwa kwe kwo kwe kukakasa nti ku kigambo kya Peetero wekka we kyandibadde nga obubaka bw’enkuba bugwa. Kayisaliya Fulipi ye Embaga y’Amakondeere; era ekwatagana n’okusindika kwa Kristo kwa bayigirizwa babiri, abakiikirira Malayika ow’Okubiri, okugenda okusumulula endogoyi ey’Obusiraamu. Okusumululwa kw’endogoyi ey’Obusiraamu kulangirira okutandika kw’obubaka bw’Eddoboozi ery’omu ttumbi ly’ekiro ku lukuŋaana mu lusiisira e Exeter; kubanga, ng’atuuka ku mbalaasi olunaku oluvuddeko, ku Agasti 13, Samwiri Snow, eyalindiridde mu kifo ky’okutuuka ku lunaku olw’okuggulawo, yateeka akabonero ku nkomerero y’ekiseera eky’okulindirira era ku ntandikwa y’obubaka obwaagenda okusaasaana ng’omuyengo omunene ogw’ennyanja bwe lwaggwa ku Agasti 17.

The controversy of Millerite history, the accusations of king Ahab and the resistance of the quibbling Jews as Christ entered Jerusalem all identify a controversy that reaches its conclusion at the feast of trumpets, when the ass is loosed. The loosing of the ass is the confirmation of a prophecy that identifies a closed door upon Adventism in the beginning at Caesarea Philippi and a closed door at the end of the period at Caesarea Maritima. The ass is a symbol of Islam of the third woe that strikes the United States, including Nashville, Tennessee. The failed prediction of July 18, 2020, is now being progressively corrected as the Lord removes His hand, and unseals the revelation of Jesus Christ. That unsealing began in the wilderness in July of 2023.

Empaka eziri mu byafaayo by’Abamillerite, obubalangula bwa Kabaka Akabu, n’okuwakanya kw’Abayudaaya abawanjaga empaka nga Kristo yayingira Yerusaalemi, byonna bitegeeza ensonga ey’empaka etuuka ku nkomerero yaayo ku Embaga y’Amakondeere, endogoyi bwe yambululwa. Okuyambululwa kw’endogoyi kwe kukakasa kw’obunnabbi okutegeeza omulyango oguggaliddwa ku Adiventizimu mu ntandikwa e Kayisariya Firipi, era n’omulyango oguggaliddwa ku nkomerero y’ebbanga e Kayisariya Maritima. Endogoyi ke kabonero k’Obusiraamu bw’ekivume eky’okusatu ekikuba United States, okuli ne Nashville, e Tennessee. Okutegeeza kw’ennaku eza July 18, 2020 okwaleemererwa, kati kikyalongoosebwa mu mpola mu mpola nga Mukama aggyawo omukono gwe, era n’asumulula Okubikkulirwa kwa Yesu Kristo. Okusumululibwa okwo kwatandika mu ddungu mu July wa 2023.

The vision of Daniel Eleven

Ekyolesebwa kya Danyeri mu ssuula ey’ekkumi n’emu

The feast of trumpets represents the seventh trumpet, which is the third woe, which is Islam. A trumpet is an external warning message of war, but it may also be understood as an internal call to a holy convocation. As the litmus test that begins when the thirty days of the second temple test concludes, it is both an external and internal message. The first foundational test arrived in the spring of 2024 with the external vision of antichrist as represented in Daniel 11:14.

Embaga y’Amakondeere ekyimira ekikondeere eky’omusanvu, ekyo ekiba akabi ak’okusatu, era akabi ako ke Buyisiramu. Ekikondeere kitegeeza obubaka obw’ebweru obw’okulabula olw’olutalo, naye kiyinza n’okutegeerekebwa ng’okuyita okw’omunda mu lukungaana olutukuvu. Nga bwe kiri ekigezo kya litimasi ekitandika ng’ennaku amakumi asatu z’ekigezo kya Yeekaalu ey’okubiri zimaze okuggwa, kiba obubaka bwombi obw’ebweru n’obw’omunda. Ekigezo ekyasooka eky’ensinzi kyatuuka mu sisooni ya spring eya 2024 wamu n’ekyolesebwa eky’ebweru eky’Anti-Kristo, nga bwe kiragibwa mu Danyeri 11:14.

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.

The previous verse introduced Panium, and the testimony of Panium continues through to verse fifteen.

Olunyiriri olwayita lwayanjula Panium, era obujulirwa bwa Panium bweyongerera ddala okutuusa ku olunyiriri olw’ekkumi n’ettaano.

For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches. Daniel 11:13.

Kubanga kabaka w’obukiikakkono anaddayo, era alikuŋŋaanya ekibiina ekinene okusinga ekyasooka; era ddala ajja oluvannyuma lw’emyaka egimu ng’alina eggye eddene n’obugagga bungi. Danyeri 11:13.

The king of the north in verses ten through fifteen is the proxy power of the papacy, who was represented by Ronald Reagan in verse ten when the wall of the iron curtain was removed as typified by the fall of the Berlin Wall on November 9, 1989. Verse sixteen marks the removal of the wall of separation of church and state at the Sunday law. Verse eleven and twelve represent the Ukrainian war that began in 2014, and verse thirteen is identifying the election of 2024, when Trump, the eighth president since Reagan, who is also the eighth president who is of the seven previous presidents, “returns” with more power, for when he returns he “shall set forth a multitude greater than the former, and shall certainly come after certain years.” The “certain years” are the four years of Joe Biden.

Kabaka w’obukiikakkono mu nnyiriri kkumi okutuuka ku kkumi n’ettaano ye buyinza obukolera mu kifo ky’Obwa Paapa, eyakiikirirwa Ronald Reagan mu nnyiriri kkumi, bwe baaggyawo ekisenge kya ‘Iron Curtain’, nga kyafaananyizibwa okugwa kw’Ekisenge kya Berlin nga Novemba 9, 1989. Olunyiriri kkumi na mukaaga lulaga okuggyibwawo kw’ekisenge eky’okuwawula Ekkanisa ne Gavumenti ku tteeka lya Sande. Ennyiriri kkumi n’emu ne kkumi n’ebiri zikiikirira entalo eza Ukraine ezatandika mu 2014, ate olunyiriri kkumi n’asatu lutegeeza okulonda kwa 2024, lwe Trump, Pulezidenti omunaana okuva ku Reagan, era ate nga ye omunaana, omuva mu abo musanvu abaasooka, ‘akomawo’ n’obuyinza obusinga; kubanga bw’akomawo, ‘alissaawo ekibiina ekinene okusinga ekyasooka, era ddala ajja okujja oluvannyuma lw’emyaka egyategekeddwawo.’ ‘Emyaka egyategekeddwawo’ ge g’emyaka ennya gya Joe Biden.

After 2024, in agreement with verse thirteen, Rome will insert itself into the prophetic history of Panium. May 8, 2025 the first pope from the spiritual glorious land was selected and He chose the name of Leo, that carries with it many significant prophetic characteristics. Then in verse fifteen the battle is engaged.

Oluvannyuma lwa 2024, nga kikwatagana n’ekitundu ekya kkumi na ssatu, Roma ejja kweyingiza mu byafaayo eby’obunnabbi bya Panium. Nga ku May 8, 2025, Papa asooka okuva mu ttaka ery’ekitiibwa ery’eby’omwoyo yalondebwa, era ye yalonda erinnya erya Leo, eririmu ebifaananyizo bingi eby’obunnabbi eby’omugaso ennyo. Awo mu kitundu ekya kkumi na ttaano olutalo luyingizibwa.

So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. Daniel 11:15.

Noolwekyo kabaka ow’obukiika kkono alijja, n’asimba olusozi olw’okuwambye, n’awamba ebibuga eby’ekigo ebirindiriddwa ennyo; n’amagye ag’obukiika ddyo tegalimuyimirirako, wadde abantu be yalondamu, era tewaliba maanyi gasobola okumuyimirirako. Danyeri 11:15.

The battle of Panium is engaged in verse fifteen and the earth-beast represented by Donald Trump will defeat the kingdom of the south. The king of the south in verse eleven began a war with Ukraine, the papacy’s proxy power who was financed and supported by the papacy’s proxy power of verse ten—the United States. The king of the south would be victorious in the battle of Raphia, but in the aftermath of the victory the progressive dissolution which is always associated with the demise of a dragon kingdom of the south, leaves the king of the south in an extremely vulnerable position as the king of the north returns, stronger than ever and prepares for the battle of Panium. Russia and Putin are the king of the south when the United States initiated the Ukrainian War in 2014. In 2022 the invasion began and blood began to flow. In 2024 the king of the north returned.

Olutalo lwa Panium lwatandika mu olunyiriri olw’ekkumi na ttaano, era ensolo eyava mu nsi, ekyakiikirirwa Donald Trump, ejja kuwangula obwakabaka bw’obukiikaddyo. Kabaka w’obukiikaddyo mu olunyiriri olw’ekkumi n’emu yatandika entalo ne Yukureini, obuyinza obumuyimirirako mu kifo bw’Obwa Papa; era obwo bwafunira ensimbi era ne buwagirwa okuva mu buyinza obumuyimirirako mu kifo bw’Obwa Papa, obw’ogerwako mu olunyiriri olw’ekkumi—Amerika ey’Obwegatta. Kabaka w’obukiikaddyo anaawangula mu lutalo lwa Raphia; naye oluvannyuma lw’okuwangula, okumenyekamenyeka okw’eyongera mpola mpola, okukwataganibwa bulijjo n’okuggwaawo kwa bwakabaka obw’eddiragoni obw’obukiikaddyo, kuleka kabaka w’obukiikaddyo mu mbeera ey’okusobokerwa ennyo, nga kabaka w’obukiikakkono akomawo, ng’amaanyi ge gasinga okuba agasingirayo okusinga eby’edda byonna, era yeetegekera olutalo lwa Panium. Rashiya ne Putin be kabaka w’obukiikaddyo, bwe Amerika ey’Obwegatta yatandikawo Olutalo lwa Yukureini mu 2014. Mu 2022 okulumba ne kutandika, omusaayi ne gutandika okuyiika. Mu 2024 kabaka w’obukiikakkono n’akomawo.

Peter is at Caesarea Philippi, which is the beginning of the proclamation of the message of the Midnight Cry. Peter, like unto Elijah and the Millerites as represented by Litch and Snow has previously set forth a prediction of a closed door and Islam. Its fulfillment identifies the distinction between the true and false latter rain messages, and the true and false messengers. Peter’s message is the corrected message of Nashville and Islam, and when he is standing in Caesarea Philippi, he is standing at Panium, the battle that leads to the Sunday law of verse sixteen. The fulfillment of Peter’s prediction identifies the beginning of the proclamation of the Midnight Cry, when Islam is loosed, which is also, line upon line when the battle of Panium arrives.

Peetero ali e Kayisaliya Firipo, ekitundu eky’entandikwa y’okulangirirwa obubaka bw’Okukaaba kwa mu Ttumbi. Peetero, ng’afaanana Eriya era ng’afaanana n’Abagoberezi ba Miller nga bayimiririddwa Litch ne Snow, yasooka okulangirira obunnabbi ku mulyango oguggaliddwa n’Obuyisiramu. Okutuukirizibwa kw’obunnabbi obwo kulambulula enjawulo wakati w’obubaka obw’amazima n’obw’obulimba obw’emvula ey’oluvannyuma, era ne wakati w’ababuulizi ab’amazima n’ab’obulimba. Obubaka bwa Peetero ye bubaka obutereezeddwa ku Nashville n’Obuyisiramu, era bw’ayimiridde e Kayisaliya Firipo, abeera ayimiridde e Panium, olutalo olutwala ku tteeka lya Sande olw’olunyiriri olw’ekkumi n’omukaaga. Okutuukirizibwa kw’obunnabbi bwa Peetero kulaga entandikwa y’okulangirirwa obubaka bw’Okukaaba kwa mu Ttumbi, nga Obuyisiramu busumululwa, era, olunyiriri ku lunyiriri, ng’olutalo lwa Panium lutuuse.

The Vision of Daniel ten

Ekyolesebwa kya Danyeri mu essuula ey’ekkumi

The feast of trumpets represents the seventh trumpet, which is the third woe, which is Islam. A trumpet is a warning message, and also a call to a holy convocation. It also is the litmus test that begins when the thirty days of the second temple test concludes. The first foundational external testing vision of antichrist arrived in the spring of 2024, and the second internal testing vision of Christ, as represented in Daniel 10 arrived in 2026.

Embaga ey’amakondeere eyimirira ekondeere ey’omusanvu, nga ye obulabe obw’okusatu, obwo bwe Obusiraamu. Ekondeere kiyimirira obubaka bw’okulabula, era kitegeeza n’okuyita mu lukuŋŋaana olutukuvu. Ekondeere era kye kigezo eky’akamalirizo ekitandika ng’ennaku amakumi asatu ez’okukemebwa kwa Yeeka ey’Okubiri ziweddeko. Ekyolesebwa eky’omusingi eky’ebweru eky’okukemebwa kya Anti‑Kristo kyatuuka mu kiseera kya 'spring' mu 2024, era eky’okubiri eky’omunda eky’okukemebwa kya Kristo, nga bwe kikiikirizibwa mu Danyeri 10, kyatuuka mu 2026.

Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude.

Awo ne nnyimusa amaaso gange ne ntunuulira; era, laba, omusajja omu ayambadde olugoye olw’olukooni, omu kiwato kye nga kisibiddwa zaabu ennungi eya Ufaazi. Omubiri gwe gwali nga berili, era obuso bwe ng’endabika y’ekitangaala ky’enkuba, n’amaaso ge ng’ettaala z’omuliro, n’emikono gye n’amagulu ge nga mu langi ng’ekikomo ekyagyaziddwa; era eddoboozi ly’ebigambo bye nga eddoboozi ly’ekibiina ekinene.

And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves.

Era nze Daniyeri nzekka ne ndaba ekyolesebwa: kubanga abasajja abaali nange tebaalaba ekyolesebwa; naye okukankana okunene kwabagwako, olw'ekyo ne baddukira okwekweka.

Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength.

Noolwekyo ne nsigalawo nzekka, ne ndaba okwolesebwa okukulu kuno; era mu nze tewaasigalamu maanyi: kubanga obulungi bwange bwakyuka munda mu nze ne buba obwonoonefu, era ne nsigalira nga sirina maanyi.

Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground.

Naye ne mpulira eddoboozi ly’ebigambo bye; era bwe nnawulira eddoboozi ly’ebigambo bye, ne mba mu tulo tungi ku maaso gange, n’amaaso gange nga gatunudde wansi.

And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. And when he had spoken such words unto me, I set my face toward the ground, and I became dumb.

Era, laba, omukono ne gunkwatako, ne gunteeka ku mawugwe gange era ne gunteeka ku bigalo by’emikono gyange. N’aŋŋamba nti, Ai Danyeri, omusajja eyayagalibwa nnyo, tegeera ebigambo bye njogera gy’oli, oyime waggulu; kubanga gy’oli kaakano ntumiddwa. Awo bwe yamala okwogera ekigambo kino gye ndi, ne nnyimirira ng’enyogoga. Awo n’aŋŋamba nti, Totya, Danyeri: kubanga okuva ku lunaku olwasooka lwe wateeka omutima gwo okutegeera, era n’okwewombeeka mu maaso ga Katonda wo, ebigambo byo byawulirwa, era nze nzijje olw’ebigambo byo. Naye omulangira w’obwakabaka bwa Perusi yanjeemera ennaku amakumi abiri mu emu; naye, laba, Mikaeri, omu ku balangira abakulu, yajja annyamba; ne nsigalayo awali bakabaka ba Perusi. Kaakano nzijje okukutegeeza ebinaabeerako abantu bo mu nnaku ez’oluvannyuma; kubanga okwolesebwa kukyali okw’ennaku nnyingi. Awo bwe yamaliriza okunnyogerako ebigambo ebyo, ne nteeka amaaso gange wansi eri ettaka, ne nfuuka muzibe w’akamwa.

And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me.

Era, laba, omu nga mu kifaananyi ky’abaana b’abantu n’ankwata ku mimwa gyange; ne nnaggula akamwa kange, ne njogera, ne ngamba oyo eyayimirira mu maaso gange nti, Ai mukama wange, olw’ekyolesebwa ennaku zange zinnye ku nze, so tewasigadde mu nze maanyi. Kubanga omuddu w’omukama wange ono ayinza atya okwogera n’omukama wange ono? kubanga ku nze, amangu ddala tewasigadde mu nze maanyi, so tewali mukka gusigadde mu nze.

Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Daniel 10:5–19.

Awo ne wajja nate omulala ng'endabika y'omuntu, n'ankwatako, n'ampa amaanyi; n'agamba nti, Ggwe omusajja omwagalwa ennyo, totya; emirembe gibe naawe; guma, ddala guma. Bwe yamala okwogera nange, ne nfuna amaanyi, ne ngamba nti, Mukama wange ayogere; kubanga onnyongedde amaanyi. Danyeri 10:5-19.

Daniel on the twenty-second day, sees the vision of the heavenly High Priest in the latter days. The vision of Rome establishing the vision was the foundational and alpha test of 2024, and the vision of Christ is the temple test. It produces a separation of the class who flee from Daniel and hide. That class hides under lies and falsehoods, and for this reason they receive strong delusion.

Ku lunaku olw’amakumi abiri mu bbiri, Danyeri alaba okwolesebwa kwa Kabona Asinga Obukulu ow’eggulu mu nnaku ez’oluvannyuma. Okwolesebwa kwa Loma okukakasa okwolesebwa kwe kwali okugezesa okw’ensibuko era okw’Alufa okw’omwaka gwa 2024, ate ne okwolesebwa kwa Kristo kwe kugezesa kw’eyekaalu. Kyo kireeta okwawukana kw’ekibinja eky’adduka okuva eri Danyeri ne beekweka. Ekibinja ekyo kyeekweka wansi w’obulimba n’obukyamu, era olw’ensonga eyo bafuna okulimbibwa okunnywevu.

Daniel is then touched three times, the first by Gabriel then by Christ and then a third time by Gabriel. In the Most Holy Place, when Daniel is touched three times he is portraying a strengthening, for it begins with him having no strength when he saw the vision, but by the third touch he is ultimately strengthened. He is strengthened to understand what shall befall God’s people in the latter days. The prophetic message of what befalls God’s people in the latter days is the message represented within the parable of the ten virgins.

Olwo Daniyeri n’akwatibwako emirundi esatu: omulundi ogusooka ne Gavriyeri, omulundi ogw’okubiri ne Kristo, era omulundi ogw’okusatu nate Gavriyeri. Mu Kifo Ekitukuvu Ennyo, bwe Daniyeri akwatibwako emirundi esatu, ekyo kiraga okunywezebwa; kubanga atandika nga talina maanyi bwe yalaba okwolesebwa, naye ku mukwatiddwa ogw’okusatu aba amaze okunywezebwa ddala. Awongerwamu amaanyi okutegeera ebigenda okutuuka ku bantu ba Katonda mu nnaku ez’oluvannyuma. Obubaka obw’obunnabbi obw’ebigenda okutuuka ku bantu ba Katonda mu nnaku ez’oluvannyuma ye bubaka obukirabirizibwa mu lugero lw’abawala kkumi.

Daniel begins with no strength, for the looking glass vision of Christ left him with no strength, but by the end of the three touches he is strengthened, and the command to “be strong, yea, be strong,” is a doubling, which marks the second angel or the second test. The second test is the temple test where God’s people are strengthened to proclaim the message of the Midnight Cry when the Exeter camp meeting ends. That test is the temple test where the cap stone, that was the foundation and corner stone becomes the marvelous capstone of the temple, thus marking its completion. Daniel is strengthened on the twenty-second day, when he enters the Most Holy Place by faith. When he does Gabriel touches him, then Christ touches him and then Gabriel touches him again. Daniel is therefore strengthened to proclaim the message in the Most Holy Place where he sees Christ between two angels, and the place in the Most Holy Place where Christ is in the middle is the mercy seat with the two covering cherubs looking to the ark that is illuminated from the light of the Shekinah glory of Christ seated upon His throne. The vision of Daniel ten is prophetically structured with Daniel looking upon the glory of Christ as the Shekinah upon the throne of the mercy seat, while the two covering cherubs gaze into the ark!

Danieri atandika nga talina maanyi, kubanga oluboneero lwa Kristo lwe yalaba ng’omu ky’okulabiramu lwamuleka nga talina maanyi; naye mu nkomerero y’okumukwatibwako emirundi esatu aba anywezeddwa, era ekiragiro nti, “mube n’amaanyi, ddala mube n’amaanyi,” kye kuddamu emirundi ebiri, ekitegeeza Malayika ow’okubiri oba ekkebera eky’okubiri. Ekkebera eky’okubiri kye kekebera ery’Yeekaalu, mwe bantu ba Katonda banywezebwa okulangirira obubaka bw’Okukaaba kwa mu ssaawa ya waakati w’ekiro nga olukiiko lw’ekambi e Exeter luggwawo. Ekkebera eryo lye kekebera ery’Yeekaalu, awamu we ejjinja eryali omusingi era n’ejjinja ery’ensonda lifuukira ejjinja ery’omutwe eryewuunyisa ery’ekaalu, ne limaka okumalirizibwa kwayo. Danieri anywezebwawo ku lunaku olw’amakumi abiri mu bbiri, bwe yayingira Ewatukuvu Ennyo mu kukkiriza. Bwe kityo Gabirieri amukwatako, oluvannyuma Kristo amukwatako, era oluvannyuma Gabirieri n’amukwatako nate. Noolwekyo Danieri anywezeddwa okulangirira obubaka mu Ewatukuvu Ennyo, awamu mwe alaba Kristo wakati w’abamalayika babiri; era ekifo mu Ewatukuvu Ennyo Kristo mwe abeera wakati kye ntebe ey’Okusaasira, nga abakerubi ababiri abakubikka batunuulira essanduuko, erikumatirwa okuva mu musana gw’ekitiibwa kya Shekinah kwa Kristo atuula ku ntebe ye ey’obwakabaka. Oluboneero oluli mu Danieri ekkumi lutegekeddwa mu ngeri ey’obunnabbi, nga Danieri atunuulira ekitiibwa kya Kristo nga Shekinah eri ku ntebe ey’Okusaasira, ate nga abakerubi ababiri abakubikka batunuulira mu essanduuko!

Before the feast of trumpets Elijah claims his message of rain is the only message of rain that is of the Lord, and he sets forth a prediction that reaches its conclusion with a demonstration which proves who is or is not the messenger and what is or what isn’t the message. For three and a half years before Carmel king Ahab was searching for Elijah, for there is a period of controversy that precedes Carmel. Mount Carmel is simply the litmus test where character is manifested. The same period in Millerite history contained the same witness, as those who hated the message shut the faithful out of the churches and the faithful thereafter raised a message calling people out of the fallen former covenant people who were being passed by.

Nga tekunnabaawo Embaga y’Amakondeere, Eriya yalangirira nti obubaka bwe bw’enkuba bwokka obuva eri Mukama, era n’alambulula obunnabbi obutuuka ku nkomerero yabwo n’okulaga obujjulizi obukakasa ani ali oba atali omubaka, era ekiri oba ekitali ky’obubaka. Mu myaka esatu n’ekitundu nga tannaba kutuuka ku Olusozi Kalumeeri, Kabaka Akabu yali anoonya Eriya, kubanga waliwo ebbanga ly’okuwakana eribanjirira Kalumeeri. Olusozi Kalumeeri kye kigezo ekituufu aw’ebikkulirirwa enneyisa. Ekiseera kye kimu mu byafaayo by’Abamiilerite kyalimu omujjulizi gumu, nga abo abakyawa obubaka baaggalira abeesigwa ebweru w’amakkanisa, era abeesigwa oluvannyuma ne bayimusa obubaka obuyita abantu okufuluma okuva mu bantu b’Endagaano eyasooka abaagwa, abaaali nga bayisibwako.

Peter is at the Pentecostal Sunday law proclaiming the message of Joel, which means Peter is proclaiming the same message when the period of the Midnight Cry begins at the end of the Exeter camp meeting, which began when the prediction of Peter had been corrected as was Snow and Litch’s messages. A controversy always precedes the fulfillment of the prediction. The controversy therefore begins before the fulfillment of the prediction.

Peetero ali ku tteeka lya Sande erya Pentekooti ng’abuulira obubaka bwa Yoweeri, kye kitegeeza nti Peetero abuulira obubaka bumu bwe kitandikira ekiseera ky’Okukaaba okw’Awakati w’ekiro ku nkomerero y’Olukiiko olw’Olusiisira e Exeter; ekiseera ekyo kyatandika nga obunnabbi bwa Peetero bwabadde bumaze okuteekeddwamu obutufu, ng’okwo bwe kyakolebwa ne ku bubaka bwa Snow ne Litch. Obutakkaanya bulijjo bulembirira okutuukirizibwa kw’obunnabbi. N’olwekyo, obutakkaanya butandika nga okutuukirizibwa kw’obunnabbi tekunnabaawo.

The message that causes anxiety for Ahab, Jezebel and her prophets, and the quibbling Jews of Christ day, and the fallen Protestants of Millerite history is identified by Peter as the book of Joel. Before the third litmus test that is marked by the loosing of the ass, Peter’s message is attacked by Laodicean Adventism, and Peter responds to the resistance by identifying that the messengers are not drunk, they are simply a fulfillment of Joel’s three chapters. Joel’s three chapters begin with a scathing condemnation of Laodicean Adventism. When the message reaches the ears of those who are drunken with strong drink they will respond. They confronted Christ as He descended the mount on His way to Jerusalem, and they confronted Him again in Jerusalem.

Obubaka obuleeta okweraliikirira eri Akabu, Yezabele n’abannabbi be, n’Abayudaaya abampaka ab’ennaku za Kristo, era n’Abaprotestanti abaagwa ab’ebyafaayo bya Millerite, Petro abulambulula ng’ekitabo kya Yoweeri. Nga tonnatuuka ku kukemebwa okw’okusatu okw’alambikiddwa mu kusumululwa kw’endogoyi, Obu Adayiventisi bwa Lawodikiya bulumba obubaka bwa Petro, era Petro n’addamu eri obugaana n’alambulula nti abatumibwa tebatamiidde; be kutuukirizibwa kw’emitwe esatu gya Yoweeri. Emitwe esatu gya Yoweeri gitandika n’okulangira n’obukambwe obunene Obu Adayiventisi bwa Lawodikiya. Bwe gunaatuuka mu matu g’abo abatamiivu mu mwenge omuzito banaaddamu. Baamuwakanya Kristo bwe yaserengera okuva ku lusozi ng’adda e Yerusaalemi, era ne bamuwakanya nate e Yerusaalemi.

The ass is loosed, the entry begins; the quibbling Jews want the message silenced. Jesus continues and then stops and weeps over the Adventism’s last day of probationary time. Then in Jerusalem another confrontation with the Jews who wish the people to cease their message. When the sun went down that day, probation for the Jewish nation reached another step. The progression of resistance continues to the death of the cross, and it began in earnest with the resurrection of Lazarus, which marked the arrival of the second angel and the tarrying time.

Endogoyi esumululwa, okuyingira ne kutandika; Abayudaaya abakayana baagala obubaka busirizibwe. Yesu ayongera, oluvannyuma ayimirira n’akaaba olw’olunaku olw’enkomerero olw’ekiseera ky’ekisa ekya Adiventisimu. Awo e Yerusaalemi ne wabaawo okulabana okulala n’Abayudaaya abaagala abantu baleke okubuulira obubaka bwabwe. Omusana bwe gwavaako ku lunaku olwo, ekiseera ky’ekisa eky’eggwanga ly’Abayudaaya kyatuuka ku mutendera omulala. Okweyongera kw’okuwakanya ne kugenda mu maaso okutuusa ku kufa ku musaalaba; era kwatandika mu ngeri ennywevu mu kuzuukira kwa Lazaro, kwe kwalaga okutuuka kwa malaika ow’okubiri n’ekiseera eky’okulindirira.

“Bethany was so near Jerusalem that the news of the raising of Lazarus was soon carried to the city. Through spies who had witnessed the miracle the Jewish rulers were speedily in possession of the facts. A meeting of the Sanhedrin was at once called to decide as to what should be done. Christ had now fully made manifest His control of death and the grave. That mighty miracle was the crowning evidence offered by God to men that He had sent His Son into the world for their salvation. It was a demonstration of divine power sufficient to convince every mind that was under the control of reason and enlightened conscience. Many who witnessed the resurrection of Lazarus were led to believe on Jesus. But the hatred of the priests against Him was intensified. They had rejected all lesser evidence of His divinity, and they were only enraged at this new miracle. The dead had been raised in the full light of day, and before a crowd of witnesses. No artifice could explain away such evidence. For this very reason the enmity of the priests grew deadlier. They were more than ever determined to put a stop to Christ’s work.

Bettaniya yali okumpi nnyo ne Yerusaalemi, okutuusa nti amawulire g’okuzuukizibwa kwa Lazaro ne gatwalibwa mu kibuga mangu ddala. Okuyita mu bakkessi abaali balabye ekyamagero, abakulembeze b’Abayudaaya ne banguwa okumanya mu bujjuvu ebyo byonna ebyaliwo. Olukiiko olwa Sannedirini ne luyitibwa amangu ddala okusalawo ekiba kikolebwa. Kaakano Kristo yali abikkulidde ddala obuyinza bwe ku kufa n’entaana. Ekyamagero ekyo eky’amaanyi nnyo kyali obukakafu obw’omugulumivu era obwamalirizo Katonda bwe yawa abantu, obulaga nti Yeye yali asindise Omwana we mu nsi olw’obulokozi bwabwe. Kyali okulaga obuyinza bwa Katonda okwamala okukakasa buli magezi agafugibwa okuloowooza okutereevu n’omutima ogwazibwamu omusana. Abangi abaalaba okuzuukizibwa kwa Lazaro ne baakiriza mu Yesu. Naye obukyayi bw’abakabona ku Ye bwaggumira. Baali baakiwalira ddala obujulizi bwonna obutono obwalaga obwa Katonda bwe, era ekyamagero ekiggya kino ne kibanyigiriza nnyo. Omufu yazuukizibwa mu musana ogwa lunaku ogw’ekitangaala ekijjuvu, era mu maaso g’ekibiina ky’abajulirwa bangi. Tewali bukujjukujju bwandisobodde kuggyaamu oba kutaputa obujulizi obw’otyo. Olw’ensonga eno ddala, obukyayi bw’abakabona ne bukalirira okusinga bwe bwali. Ne beewera, okusinga edda, okukomya omulimu gwa Kristo.

“The Sadducees, though not favorable to Christ, had not been so full of malignity toward Him as were the Pharisees. Their hatred had not been so bitter. But they were now thoroughly alarmed. They did not believe in a resurrection of the dead. Producing so-called science, they had reasoned that it would be an impossibility for a dead body to be brought to life. But by a few words from Christ their theory had been overthrown. They were shown to be ignorant both of the Scriptures and of the power of God. They could see no possibility of removing the impression made on the people by the miracle. How could men be turned away from Him who had prevailed to rob the grave of its dead? Lying reports were put in circulation, but the miracle could not be denied, and how to counteract its effect they knew not. Thus far the Sadducees had not encouraged the plan of putting Christ to death. But after the resurrection of Lazarus they decided that only by His death could His fearless denunciations against them be stopped.” The Desire of Ages, 537.

Newaakubadde Abasaddukaayo tebaali baganja Kristo, tebaali bajjudde obukyayi obunyika eri Ye ng’Abafalisaayo bwe baali. Obukyayi bwabwe tebwabadde bukambwe nnyo. Naye kaakano baali bakangawadde nnyo. Tebakkiriza mu kuzuukira kw’abafu. Nga beeyambisa bye baayita sayansi, baalowooza nti tekisoboka ddala omubiri ogufiiridde okuzuukizibwa. Naye n’ebigambo bitono bya Kristo byamenya wansi enteeso yaabwe. Baakakasibwa nti tebaamanyi Ebyawandiikibwa newaakubadde amaanyi ga Katonda. Tebaalaba ngeri yonna ey’okuggyawo okukosebwa kw’emitima okwali kwaleteddwa mu bantu olw’eky’amagero. Abantu bandivudde batya mu kumugoberera, Oyo eyawangudde n’aggyamu entaana abafu bwayo? Ebigambo by’obulimba byaasasanyizibwa, naye eky’amagero tebayinza kukyegaana, era tebaamanya n’engeri ey’okuzibuula ekivaamu kyakyo. Okutuusa mu kiseera kino, Abasaddukaayo tebabadde bakubiriza enteekateeka y’okutta Kristo. Naye oluvannyuma lw’okuzuukira kwa Lazaro, baasalawo nti okunenyeza kw’atabagambiranga n’obuvumu kwandimaliddwaawo kyokka mu kufa kwe. The Desire of Ages, 537.

Lazarus’s death marked the beginning of the four days that Jesus tarried. His death represented the arrival of the second angel, that marks the beginning of the tarrying time. His resurrection marks the resurrection of the two witnesses on December 31, 2023, twenty-two years after 9/11. His resurrection marks the resurrection of Ezekiel’s dead dry bones. His resurrection was typified by the creation of Adam, which consisted of humanity, represented by clay, being combined with Divinity, represented by the breath of life.

Okufa kwa Lazaalo kwalanga okutandika kw’ennaku ennya Yesu ze yalindirira. Okufa kwe kwakiikirira okujja kw’omulayika ow’okubiri, alanga okutandika kw’ekiseera eky’okulindirira. Okuzuukira kwe kiranga okuzuukira kw’abajulizi ababiri ku Ddesemba 31, 2023, emyaka amakumi abiri mu bbiri oluvannyuma lwa 9/11. Okuzuukira kwe kiranga okuzuukira kw’amafupa ga Ezekyeri agafu, amakalu ddala. Okuzuukira kwe kwaafaananyizibwa n’okutondebwa kwa Adamu, okwali okussa wamu obuntu, obukiikirirwa ebbumba, n’Obwakatonda, obukiikirirwa omukka ogw’obulamu.

“The priests and rulers of the Jews hated Jesus; but multitudes thronged to listen to His words of wisdom and to witness His mighty works. The people were stirred with the deepest interest and anxiously followed Jesus to hear the instructions of this wonderful teacher. Many of the rulers believed on Him, but dared not confess their faith lest they should be put out of the synagogue. The priests and elders decided that something must be done to draw the attention of the people from Jesus. They feared that all men would believe on Him. They could see no safety for themselves. They must lose their position or put Jesus to death. And after they should put Him to death, there would still be those who were living monuments of His power. Jesus had raised Lazarus from the dead, and they feared that if they should kill Jesus, Lazarus would testify of His mighty power. The people were flocking to see him who was raised from the dead, and the rulers determined to slay Lazarus also, and put down the excitement. Then they would turn the people to the traditions and doctrines of men, to tithe mint and rue, and again have influence over them. They agreed to take Jesus when He was alone; for if they should attempt to take Him in a crowd, when the minds of the people were all interested in Him, they would be stoned.” Early Writings, 165.

Bakabona n’abakulembeze b’Abayudaaya baakyawa Yesu; naye ebibiina bingi byennyinyuntira okuwulira ebigambo bye eby’amagezi era okulaba emirimu gye egy’amaanyi. Abantu baakwatibwa nnyo mu mitima n’omwetegefu omuwanvu, ne bagoberera Yesu n’obweraliikirivu okuwulira eby’obulagirizi by’oyo Muyigiriza omuwuunyisa. Bangi ku bakulembeze baamukkiriza, naye ne batya okwatula okukkiriza kwabwe, nga batya okugobebwa mu kkuŋŋaaniro. Bakabona n’abakadde ne basalawo nti kirina okukolebwa ekintu okuggyawo okwegendereza kw’abantu okuva ku Yesu. Baatiisa nti bonna bajjakumukkiriza. Tebaali balaba obutebenkevu bwabwe kwonna; baalina okufiirwa ebifo byabwe oba okutta Yesu. Era newankubadde bamuttidde, waandibaddewo ababeera obujjukizo obulamu bw’amaanyi ge. Yesu yali azuukizizza Lazaro mu bafu, ne batya nti bwe bandimuttidde, Lazaro andyajulidde amaanyi ge amangi. Abantu baali bezaŋŋaana mu bibinja okulaba oyo eyazuukizibwa mu bafu, era abakulembeze ne basalawo okutta ne Lazaro, okumalawo okukankana. Awo bandikyusizza abantu ne babasindikira ku nnono n’enjigiriza z’abantu, ku kuwa omutwalo ku mujaaja n’omuwojjolo, ne baddamu okubeera n’obuyinza ku bo. Ne bakkiriziganya okumukwata ng’ali yekka; kubanga singa bagezaako okumukwata mu kibiina, ng’emitima gy’abantu gyonna gissiddwa ku Ye, bandasuulibwa amayinja.

On July 18, 2020 the two witnesses of Revelation were slain and the second angel and tarrying time arrived. December 31, 2023 the two step resurrection process began. The first step was the foundation; the second step was the erection of the temple upon the foundation. The Laodicean Seventh-day Adventist church hated the message from the time it was born in 1989, and they hate it still. Now that the hated witnesses they thought were dead, are alive again; they will hate the message even more. They will argue about the prediction of July 18, 2020 with a venom that the Jews had for the resurrection of Lazarus. In the history of the temple test, Peter will answer their erroneous charges by pointing to the book of Joel as the answer to all their lies.

Nga 18 Julaayi 2020 abajulizi ababiri b’ekitabo ky’Okubikkulirwa baattibwa, era malayika ow’okubiri n’ekiseera eky’okulindirira ne bituuka. Nga 31 Desemba 2023, enteekateeka y’okuzuukira mu mitendera ebiri ne yatandika. Omutendera ogusooka gwali omusingi; ogw’okubiri gwali okuzimba yeekaalu ku musingi ogwo. Ekkanisa ya Abadiventisti ab’Olunaku olw’Omukaaga eya Laodokiya yakyawa obubaka okuva lwe bwazaalibwa mu 1989, era bakyabukyawa. Kati nga abajulizi abakyayibwa be baalowooza nga bafu, balamu nate; banaakyawa obubaka okusingawo. Baliddamu okuwakanya obutegeezebwa bw’olunaku lwa 18 Julaayi 2020 n’obukambwe obwenkana n’obw’Abayudaaya eri okuzuukira kwa Lazaalo. Mu byafaayo by’okugezesebwa kwa yeekaalu, Peetero aliddamu ebivunaana byabwe eby’obutali butuufu ng’alaga ekitabo kya Yoweeri ng’eky’okuddamu ku bulimba bwabwe bwonna.

We will continue this study in the next article.

Tujja kugenda mu maaso n’okunoonyereza kuno mu kiwandiiko ekiddako.