The great controversy between Christ and Lucifer (the Light Bearer) began in heaven, and God allowed a time of probation. When Lucifer propagated his rebellion a period of time was allowed for the fruit of the Light Bearer’s rebellion to be manifested. When God determined that the probationary period had ended, Lucifer’s name changed from Lucifer the Light Bearer, to Satan, the Adversary. For Satan and the angels who had joined in his rebellion the probationary period had ended, and they were cast out of heaven, and condemned to everlasting fire.

Olutalo olukulu wakati wa Kristo ne Lusifa (Omuleeta Ekitangaala) lwatandikira mu ggulu, era Katonda yakkiriza ekiseera eky'okugezesebwa. Lusifa bwe yasaasaanya obujeemu bwe, waweerwa ekiseera okutuusa ebibala by'obujeemu bw'Omuleeta Ekitangaala birabikibwe. Katonda bwe yasalawo nti ekiseera eky'okugezesebwa kimaze okuggwaawo, erinnya lya Lusifa lyakyusibwa okuva ku Lusifa, Omuleeta Ekitangaala, ne lyafuuka Sitaani, Omulabe. Eri Sitaani n'abamalayika abaayungaanako mu bujeemu bwe, ekiseera eky'okugezesebwa kyaggwa, ne basuulibwa okuva mu ggulu, era ne basalirwako ekibonerezo eky'omuliro ogutaggwaawo.

Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels. Matthew 25:41.

Awo era alibagamba n’abo abali ku kkono nti, Muvve gye ndi, mmwe abakolimirwa, mugende mu muliro ogutaggwaawo ogwategekeddwa eri Setaani n’abamalayika be. Matayo 25:41.

The great controversy between Christ and Satan, thereafter arrived in the Garden of Eden, and once again God included a time of probation. When Satan accused God of lying about death and the fruit of the tree, and seduced Eve to join in his rebellion, a period of time was again allowed for the fruits of Satan’s rebellion to be manifested upon earth as it had been in heaven. Satan there received the additional name of the Devil, which means “the Accuser”. When probationary time (for the sons of Adam who have joined in Satan’s rebellion) ends, those sons of Adam will be condemned to everlasting fire.

Olutalo olukulu wakati wa Kristo ne Sitaani oluvannyuma lwatuuka mu Lusuku lwa Edeni, era Katonda n’ateekamu nate ekiseera eky’okugezesebwa. Sitaani bwe yawawaabira Katonda nga amulanga okulimba ku kufa n’ekibala ky’omuti, era n’alimbalimba Eva amwegatta mu bujeemu bwe, ne kirizibwa nate ekiseera, ebibala eby’obujeemu bwa Sitaani birabisibwe ku nsi nga bwe byalabisibwa mu ggulu. Awo Sitaani n’afuna erinnya eriyongereku erya Ibilisi, ekitegeeza ‘Omuwawaabizi’. Ekiseera eky’okugezesebwa (ery’abaana ba Adamu abegasse ku bujeemu bwa Sitaani) bwe kinaaggwaako, abo abaana ba Adamu banaasalirwa omusango ne batwalibwa mu muliro ogutazikira.

And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels, And prevailed not; neither was their place found any more in heaven. And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him. Revelation 12:7–9.

Era ne wabaawo olutalo mu ggulu: Mikaeri n’abamalayika be ne balwana n’omusota; era n’omusota n’abamalayika be ne balwana. Naye tebaawangula; so tewaasangibwa nate kifo kyabwe mu ggulu. Era omusota omukulu n’asuulibwa ebweru, omusota ogw’edda, ayitibwa Dayimooni ne Setaani, oyo alimba ensi yonna: n’asuulibwa mu nsi, era n’abamalayika be ne basuulibwa wamu naye. Okubikkulirwa 12:7-9.

The warfare in heaven in the beginning of the great controversy illustrates the warfare in the ending of the great controversy, for the Alpha and Omega always illustrate the end of a thing, with the beginning of a thing. The description of the warfare that took place in heaven is introduced by a great wonder in heaven.

Olutalo mu ggulu mu ntandikwa y’Olutalo Olukulu lulaga olutalo mu nkomerero y’Olutalo Olukulu, kubanga Alpha ne Omega bulijjo biraga enkomerero y’ekintu awamu n’entandikwa yaakyo. Okunnyonnyola kw’olutalo olwabeerawo mu ggulu kwatandikibwa n’ekyewuunyo ekinene mu ggulu.

And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: And she being with child cried, travailing in birth, and pained to be delivered. Revelation 12:1, 2.

Ne walabika akabonero akanene mu ggulu; omukazi ayambadde enjuba, n'omwezi ali wansi w'ebigere bye, era ku mutwe gwe engule ey'emmunyeenye kkumi na bbiri: Era ng'ali lubuto n'akaaba, ng'ayitamu obulumi bw'okuzala, era ng'alumwa okuzaala. Okubikkulirwa 12:1, 2.

When the final conflict of the great controversy between Christ and Satan occurs, which is while probationary time is still in effect; the battlefield is represented in the Revelation of Jesus Christ as being in heaven. This truth is now being unsealed. The apostle Paul speaks of three heavens.

Olutalo olusembayo mu nkaayana enkulu wakati wa Kristo ne Setaani bwe litabaawo, nga ekiseera ky’ekisa kikyaliko; aw’olutalo kulagiddwa mu Okubikkulirwa kwa Yesu Kristo nti kuli mu ggulu. Amazima gano kati gakubikkulibwa. Omutume Pawulo ayogera ku maggulu asatu.

“The apostle Paul early in his Christian experience was given special opportunities to learn the will of God concerning the followers of Jesus. He was ‘caught up to the third heaven,’ ‘into paradise, and heard unspeakable words, which it is not lawful for a man to utter.’ He himself acknowledged that many ‘visions and revelations’ had been given him ‘of the Lord.’ His understanding of the principles of gospel truth was equal to that of ‘the very chiefest apostles.’ 2 Corinthians 12:2, 4, 1, 11. He had a clear, full comprehension of ‘the breadth, and length, and depth, and height’ of ‘the love of Christ, which passeth knowledge.’ Ephesians 3:18, 19.” Acts of the Apostles, 469.

Omutume Pawulo mu ntandikwa y’obumanyirivu bwe mu by’Obukirisitaayo yaweebwa ebisaaniko eby’enjawulo okumanya okwagala kwa Katonda ku bagoberezi ba Yesu. Yatwalibwa ‘mu ggulu erya kusatu,’ ‘mu Paradaiso, n’awulira ebigambo ebitayogerekeka, ebyo si kiragiro omuntu abyogere.’ Yennyini yakkiriza nti ‘ebyolesebwa n’obubikkulirwa’ bingi yabiweebwa ‘okuvva eri Mukama.’ Okutegeera kwe ku misingi gy’amazima g’Enjiri kwali ku mutendera gumu n’ogw’ ‘abatume abasinga obukulu ddala.’ 2 Abakkolinso 12:2, 4, 1, 11. Yalina okutegeera okutereevu era okujjuvu ku ‘bugazi, n’obuwanvu, n’obuziba, n’obugulumivu’ bw’ ‘okwagala kwa Kristo okusukkirira okumanya.’ Abaefeso 3:18, 19. Ebikolwa by’Abatume, 469.

The warfare in the beginning of the great controversy began in the third heaven, and the warfare at the ending of the great controversy ends in the first heaven. There are three heavens, the first being the heaven that represents the atmosphere of planet earth. The second heaven is the sun, moon, and stars. The third heaven is what Sister White called “paradise,” and it represents the location of God’s throne. It is in the very presence of God’s command center that the Light Bearer, Lucifer initiated his rebellion.

Olutalo mu ntandikwa y’Olutalo Olukulu lwatandikira mu ggulu ery’okusatu, era mu nkomerero y’Olutalo Olukulu lunaakomelerera mu ggulu ery’asooka. Waliwo amaggulu asatu; ery’asooka lye ggulu eriraga akasa n’empewo ey’ensi. Eggulu ery’okubiri ly’omusana, omwezi n’emmunyeenye. Eggulu ery’okusatu kye Sister White yayita “paradise,” era kiraga ekifo we wali entebe ya Katonda. Mu maaso gennyini g’ekifo ekikulu eky’obukulembeze bwa Katonda mwe Omutwala w’Ekitangaala, Lusifa, yatandikira obujeemu bwe.

The third heaven is where some prophets, including Sister White have been taken to in vision. When Paul was there, he was shown the history of the awakening of the dead dry bones that had been slain in the street on July 18, 2020, and the events that followed with the birth of the one hundred and forty-four thousand. Paul was forbidden to share that history, for that history was represented as a history that was not lawful to “utter.” Paul died a little over thirty years before John the Revelator received the vision of the Revelation of Jesus Christ. John, as with Paul, heard what was “uttered” by the seven thunders, and he too was told not to write what was “uttered.” What the seven thunders “uttered” was to remain sealed until the end of the three and a half symbolic days that the two witnesses had been dead in the street.

Eggulu erya ssatu gye batuusiddwa mu kwolesebwa bannabbi abamu, omuli ne Sister White. Pawulo bwe yali eyo, yalabisibwa ebyafaayo eby’okuzuukusibwa kw’amagumba amakalu agafu agaali gattiddwa mu luguudo nga 18 Julaayi 2020, n’ebyo ebyaddirira ne kuzaalibwa kw’abantu 144,000. Pawulo yagaaniddwa okubinyonnyola, kubanga ebyafaayo ebyo byalabisibwa ng’ebyafaayo ebitakkirizibwa ‘okwogerwa.’ Pawulo yafa nga wayiseewo emyaka okusinga asatu katono nga Yokaana Omubikkulizi tannafuna okwolesebwa kw’Okubikkulirwa kwa Yesu Kristo. Yokaana, nga bwe kyali ne Pawulo, yawulira ebyo ebyayogerwa engudde musanvu, era naye n’agambibwa obutawandiika ebyo ebyayogerwa. Ebyo engudde musanvu bye ‘zaayogera’ byateekeddwa okubeera bibikkiddwa okutuusa ku nkomerero y’ennaku ssatu n’ekitundu ez’ekifaananyi nga bajulirwa babiri baali bafu mu luguudo.

And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:4.

Awo enkuba ez'omusanvu bwe zaamala okwogera, nnali nga njja okuwandiika; ne mpulira eddoboozi okuva mu ggulu eryangamba nti, Bikka ebyo enkuba ez'omusanvu bye zaayogera, so tobiwandiika. Okubikkulirwa 10:4.

All the prophets testify of the “last days” of the investigative judgment, and those “last days” specifically began on September 11, 2001, and they have now reached the point where the sealing begins. The sealing begins at the ending of the three and a half symbolic days that the two slain witnesses were lying in the street. All the prophets agree with one another. Paul saw the battlefield of the last probationary war, that takes place in the first heaven. The battlefield of the last probationary war, that takes place within the first heaven, parallels the battlefield of the first probationary war, that took place in the third heaven. It might appear unnecessary to identify the battlefields as battles of the probationary war, but Satan, who was the adversary of Christ in the first battle and is the adversary of the one hundred and forty-four thousand in the last battle, knows his time is short. He knows it is a battle set within the field of probationary time. Do we?

Banabbi bonna bawa obujulizi ku “nnaku ez’enkomerero” z’omusango ogw’okunoonyereza, era ezo “nnaku ez’enkomerero” zaatandika ddala nga 11 Septemba 2001, era kati zituuse we watandikira okuteekebwako akabonero. Okuteekebwako akabonero kutandika ku nkomerero y’ennaku ssatu n’ekitundu ez’ekifaananyi, abajulizi babiri abaattibwa bwe baali beebase mu luguudo. Banabbi bonna bakkiriziganya. Pawulo yalaba ekifo awalwanirwa eky’olutalo olusembayo olw’ekiseera ky’okugezesebwa, ekiba mu ggulu erisooka. Ekifo awalwanirwa eky’olutalo olusembayo olw’ekiseera ky’okugezesebwa ekiba mu ggulu erisooka kifaanagana n’ekifo awalwanirwa eky’olutalo olwasooka olw’ekiseera ky’okugezesebwa olwali mu ggulu erya ssatu. Kiyinza okulabika nga tewali kyetaagisa kulaga nti ebifo awalwanirwa by’ebya lutalo lw’ekiseera ky’okugezesebwa, naye Sitaani, eyali omulabe wa Kristo mu lutalo olwasooka era ye mulabe w’abo 144,000 mu lutalo olusembayo, amanyi nti obudde bwe butono. Amanyi nti lutalo luno lutekeddwa mu nsalo z’ekiseera ky’okugezesebwa. Naffe tumanyi?

In 1840, the mighty angel descended and empowered the first angel’s message. The Protestants of that generation were then tested and they ended up with a name of rebellion attached to them as they were labeled the daughters of Babylon. Lucifer’s name also changed during his probationary testing time. The mighty angel that descended in 1840, typified the mighty angel of Revelation eighteen that descended on September 11, 2001. The investigative judgment had not yet begun in 1840, for it was still four years in the future, but the Protestants still provided a prophetic representation of the judgment of the living, for when the angel descended in 1840, their probationary testing time began. When the angel of Revelation eighteen descended in 2001, the judgment in heaven changed from the judgment of the dead, unto the judgment of the living.

Mu 1840, malayika ow’amaanyi yakka n’ayongera amaanyi ku bubaka bw’omalayika ow’olubereberye. Abaprotestanti ab’omu mulembe ogwo ne bagezebwa, era ne bagattibwako erinnya ery’obujeemu, nga bayitibwa bawala ba Babulooni. Erinnya lya Lusifa naryo lyakyuka mu bbanga ly’okugezebwa kwe. Malayika ow’amaanyi eyakka mu 1840, yafaananyiriza malayika ow’amaanyi owa Okubikkulirwa 18 eyakka ku 11 Sebutemba 2001. Omusango ogw’okunoonyereza tegunaatandika mu 1840, kubanga gwali gugenda okutandika oluvannyuma lw’emyaka ena; naye Abaprotestanti baawa ekifananyi eky’obunnabbi eky’omusango gw’abalamu, kubanga bwe yakka malayika mu 1840, ebbanga ly’okugezebwa kwabwe lyatandika. Bwe yakka malayika owa Okubikkulirwa 18 mu 2001, omusango ogw’eggulu ne gukyuka okuva ku musango gw’abafu okutuuka ku musango gw’abalamu.

On July 18, 2020, the first disappointment for the movement of the third angel, which is typified by the first disappointment of the movement of the first angel, arrived. In the movement at the beginning, the testing process of the Protestants ended at the waymark of the first disappointment, and then the testing of the first movement began. On July 18, 2020, the judgment process took another step forward, for the message that was to arrive at the end of the wilderness of three and a half days would not only be the perfect and final fulfillment of the message of the Midnight Cry, but it would also prophetically mark the arrival of the sealing of the one hundred and forty-four thousand.

Nga 18 July 2020, okukiddibwamu essuubi okw’olubereberye okw’ekibiina ky’omulayika ow’okusatu, okwalabirwamu mu kifaananyi ng’okukiddibwamu essuubi okw’olubereberye okw’ekibiina ky’omulayika ow’olubereberye, kwatuuka. Mu kibiina eky’obutandikwa, enteekateeka y’okugezebwa ey’Abaprotestanti yaggwira ku kabonero k’ekkubo ak’okukiddibwamu essuubi okw’olubereberye, era oluvannyuma ne kutandika okügezebwa kw’ekibiina eky’olubereberye. Nga 18 July 2020, enteekateeka y’okusala omusango n’eyongera okutambula mu maaso, kubanga obubaka obwaali bwasuubirwa okutuuka ku nkomerero y’eddungu ly’ennaku ssatu n’ekitundu tebandibadde bwa kutuukirizibwa bwokka obutuukirivu era obwa nkomerero kw’obubaka bw’eddoboozi eryawulirirwa mu ttumbi lw’ekiro, naye era bwandilaze mu bunnabbi okujja kw’okuteekebwako akabonero kw’abantu 144,000.

And the glory of the God of Israel was gone up from the cherub, whereupon he was, to the threshold of the house. And he called to the man clothed with linen, which had the writer’s inkhorn by his side; And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. Ezekiel 9:3, 4.

Awo ekitiibwa kya Katonda wa Isirayiri ne kivawo ku Kerubi we yali, ne kigenda ku mulyango ogw’ennyumba. N’ayita omusajja ayambadde olugoye olw’ennyampi, eyalina akasero k’omuwandiisi ku kiwato kye; Awo Mukama n’amugamba nti, Yitamu mu makkati g’ekibuga, mu makkati ga Yerusaalemi, oteeko akabonero ku mitwe gy’abasajja abalirira n’abakaaba olw’ebizizo byonna ebikolebwa wakati mu yo. Ezeekyeri 9:3, 4.

The process of sealing the one hundred and forty-four thousand began at their birth, which was also their resurrection. The message of the four winds brings the dead dry bones to life, and the message of the four winds is the message of the sealing of the one hundred and forty-four thousand. Paul and John both saw and heard the very history we are now living in, the history “that many prophets and righteous men have desired to see.” The history of the mighty movement of the third angel, that was typified by the mighty movement of the first angel.

Omulimu gw’okuteekebwako akabonero ku 144,000 gwatandika ku kuzaalibwa kwabwe, era okwo kwe kuzuukira kwabwe. Obubaka bw’empewo ennya buzzaamu obulamu amagumba amakalu agafu, era obubaka bw’empewo ennya bwe bumu n’obubaka bw’okuteekebwako akabonero ku 144,000. Pawulo ne Yokaana bombi baalaba era bawulira ebyafaayo bennyini bye tulimu kaakano, ebyafaayo “ebyo bannabbi bangi n’ab’obutuukirivu beeyagaliza okulaba.” Ebyafaayo by’okutambuza okw’amaanyi okw’omulayika ow’okusatu, ebyafaananyizibwa ku kutambuza okw’amaanyi okw’omulayika ow’okusooka.

“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

Obubaka bwonna obwawaayo okuva mu 1840 okutuuka mu 1844 busaanidde kati okuteekebwamu amaanyi, kubanga waliwo abantu bangi abafiiriddwa ekkubo. Obubaka busaanidde okugenda eri amakkanisa gonna.

“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

Kristo yagamba nti, ‘Amaso gammwe galina omukisa, kubanga galaba; n’amatu gammwe, kubanga gawulira. Kubanga ddala mbagamba nti bannabbi bangi n’abatuukirivu baayagalanga okulaba ebyo bye mulaba, ne tebibabona; n’okuwulira ebyo bye muwulira, ne tebyabiwulira’ [Matayo 13:16, 17]. Amaso agaalaba ebyo ebyalabibwa mu 1843 ne 1844 galina omukisa.

“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

Obubaka bwaweereddwa. Era tekirina kubeerawo kukerekerwa mu kuddamu obubaka, kubanga obubonero bw’ebiseera butuukirizibwa; omulimu ogw’okukomekkereza gulina okukolebwa. Omulimu omunene gulyakolebwa mu kiseera kitono. Obubaka Katonda lwe yasazeewo, buligabwa mangu, era gulyeyongera ne gufuuke okukaaba okw’amaanyi. Awo Daniyeri aliyimirira mu mugabo gwe, okuwa obujulizi bwe. Manuscript Releases, ekitundu 21, 437.

The predominant theme of Lucifer’s initial warfare in heaven was communication. He was the light bearer who used his position to insinuate error into the minds of holy angels. We are told that the angels that imbibed in his rebellious ideas, did not even recognize that it was Lucifer that had seduced them into thinking the things they eventually thought about God. He was so subtle, as he was with Eve in the garden, that the angels who were once holy, came to believe the thoughts Satan had implanted in their minds, were their own original thoughts. Those seeds, eventually brought the fruit of eternal destruction.

Omulamwa omusinga gw’olutalo olwasooka lwa Lusifa mu ggulu kwali okwogera n’okusaasaanya obubaka. Yali omutwala omusana era n’akozesa ekifo kye okuyingiza ensobi mu birowoozo by’abamalayika abatukuvu. Tubulirwa nti bamalayika abaakkiriza mu birowoozo bye eby’obujeemu tebaategeeranga nti Lusifa ye yabakema n’abalowoozesa ebigambo bye mu nkomerero bye baamala okulowooza ku Katonda. Yali wa lukwe nnyo, nga bwe yali eri Eva mu lusuku, okutuusa ne bamalayika abaali batukuvu edda ne bakkiriza nti ebirowoozo Setaani bye yateekamu mu mitwe gyabwe byabwe ddala, ebirowoozo ebyava mu bo bo bennyini. Ensigo ezo, oluvannyuma, zaaleeta ebibala eby’okuzikirira okutaggwaawo.

The last war, that takes place in the first heaven, is about to get under way, and it is not about the seduction of holy angels, nor is it about Satan’s seduction of Eve, but rather it is about his seduction of all mankind through a corrupted communication process that is represented as being in the heavens. It’s about the World-Wide Web that Satan uses to inculcate ideas into men, without those men knowing that they have believed a lie, and in so doing have demonstrated that they love not the truth. It was the apostle Paul that set forth that in the “last days” men would receive a lie, because they did not have a love of the “truth.” After all, he had seen the very history where this marvelous work of Satan is accomplished.

Olutalo olusembayo, olubeerawo mu ggulu erisooka, lugenda okutandika, era tekukwata ku kukyamizibwa kwa bamalayika abatukuvu, so si ku Setaani bwe yakyamiza Ewa, wabula ku ngeri gy’akyamiza abantu bonna ng’ayita mu nkola y’okuyisiganya obubaka eyononefu, egiyolesebwa ng’eri mu ggulu. Kikwata ku Mukutu gwa Web ogw’ensi yonna Setaani gw’akozesa okusimba ebitekerezo mu bantu, nga abo abantu tebamanyi nti bakkirizza obulimba, era bwe batyo ne balaga nti tebaagala mazima. Y’omutume Pawulo y’eyategeeza nti mu “nnaku ez’enkomerero” abantu bajja okwaniriza obulimba, kubanga tebaali baagala “amazima.” Mu butuufu, yali alabye ebyafaayo byennyini mwe mulimu guno ogw’ekitalo ogwa Setaani gituukirizibwa.

The seduction of mankind is accomplished by the globalists of the United Nations, who are the dragon power. The globalists of the United Nations in prophecy consist of kings and merchants. The kings are the governments, and the techno-giants and multinational billionaires are the merchants.

Okusendasendeka kw’abantu bonna kukolebwa abalwanirira enteekateeka y’ensi yonna ab’Amawanga Amagatte, abalina obuyinza bw’omusota. Mu bubaka bw’obunnabbi, abalwanirira enteekateeka y’ensi yonna ab’Amawanga Amagatte balimu abassekabaka n’abasuubuzi. Abassekabaka be gavumenti, ate abannene mu tekinologiya n’abaggagga ab’ensimbi ez’ebilyoni abali mu mawanga mangi be basuubuzi.

The warfare begins at the Sunday law, at which point, the United States becomes the premier king of the ten kings. The United States then has just spoken as a dragon, thus marking the end of the sixth kingdom of the earth beast. It then goes forth to deceive the whole world through the miracles that he is to do in sight of the beast, miracles that are represented as bringing fire down from heaven.

Olutabaalo luttandika ku tteeka erya Sande; mu kiseera ekyo Amerika efuuka kabaka asinga obuyinza mu bakabaka kkumi. Amerika olwo ebeera emaze okwogera ng’enjoka ennene, era kino kiraga enkomerero y’obwakabaka obw’omukaaga bw’ensolo ey’ensi. Olwo n’egenda okulimba ensi yonna ng’eyita mu by’amagero bye g’egenda okukolera mu maaso g’ensolo, amagero agannyonnyolwa nga galeeta omuliro okuva mu ggulu.

And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men. Revelation 13:13.

Era akola eby'amagero ebinene, okutuusa n'okuleeta omuliro okuva mu ggulu ne gukka ku nsi mu maaso g'abantu. Okubikkulirwa 13:13.

When the resurrected dead dry bones, that had been murdered in the street, are lifted up to heaven as an ensign, there is simultaneously another wonder in heaven.

Bwe amagumba amakalu g’abafu abaali battiddwa mu luguudo, agazukiziddwa, gayimusibwa eri eggulu ng’ekibendera, mu kiseera kye kimu wabeerawo ekyewuunyisa ekirala mu ggulu.

And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. Revelation 12:3.

Era waalabika eky’amagero ekirala mu ggulu; laba, ejjoka eddene ery’omumyufu, ng’erina emitwe musanvu n’emiwaawa kkumi, n’engule musanvu ku mitwe gye. Okubikkulirwa 12:3.

The great red dragon is Satan, but it is also pagan Rome.

Omusota omunene omumyufu ye Setaani, naye era ye Loma ey'obupagani.

“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.

"Noolwekyo, ng'omusota omukulu mu kusookera ddala akiikirira Sitaani, naye mu ngeri ey'okubiri kibeera akabonero ka Loma ey'obupagani." The Great Controversy, 439.

The dragon is Satan, and in a secondary application the dragon represents pagan Rome. In the history of Christ’s birth, the dragon of pagan Rome is represented; but the perfect prophetic application of the dragon is in “the last days.” In “the last days” the dragon is represented by the ten kings of the United Nations. They appear not in the history of Christ’s birth, but in the history of the birth of the one hundred and forty-four thousand, whose birth was typified by Christ’s birth.

Ekiyoka ye Sitaani, era mu nkozesa ey’okubiri ekiyoka kiikirira Loma ey’obupagani. Mu byafaayo eby’okuzalibwa kwa Kristo, ekiyoka kya Loma ey’obupagani kiyimiririddwa; naye okukozesebwa okw’obunnabbi okutuukiridde kw’ekiyoka kuli mu “ennaku ez’oluvannyuma.” Mu “ennaku ez’oluvannyuma” ekiyoka kiyimiririrwa bakabaka kkumi b’Obumu bw’Amawanga. Tebalabika mu byafaayo eby’okuzalibwa kwa Kristo, naye balabika mu byafaayo eby’okuzalibwa kw’abantu emitwalo kkumi na nnya n’enkumi nnya, ng’okuzalibwa kwa Kristo kwe kyali ekifaananyi ky’okuzalibwa kwabwe.

“Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus.” Testimonies to Ministers, 38.

Bassekabaka, abakulembeze n’abagavana beteekeko akabonero ka Antikristo, era bafaananyiziddwa ng’ejjoka erigenda okulwana n’abatukuvu—n’abo abakuuma ebiragiro bya Katonda era abalina okukkiriza kwa Yesu. Obujulirwa eri Abasumba, 38.

The dragon’s ten horns are the symbol of its confederacy, its seven heads with crowns upon them, identify it as the seventh head of the eight kingdoms of Bible prophecy as represented in both Nebuchadnezzar’s image in Daniel chapter two, and also in the eight heads of Revelation chapter seventeen. The United Nations is “another wonder in heaven,” at the very time when the ensign, which has been born in the street that runs through the valley of dead dry bones is lifted up to heaven. The dragon and the woman appear as wonders in heaven at the Sunday law, which is also the very point that the sea beast of Catholicism is also “wondered after.”

Amaŋŋo gaagwo kkumi ge kabonero k’omukago gwaagwo; emitwe gyaagwo musanvu nga ziriko engule, gimulaga nti ye mutwe ogw’omusanvu mu bwakabaka munaana obw’obunnabbi bwa Baibuli, nga bwe kiragibwako mu kifaananyi kya Nebukadduneeza mu Danyeri essuula ey’okubiri era ne mu mitwe munaana gy’Okubikkulirwa essuula ey’ekkumi n’omusanvu. Amawanga Amagatte ge “kyewuunyiso ekirala mu ggulu,” mu kiseera kennyini lwe bendera, eyazaaliddwa mu luguudo oluyita mu kiwonvu ky’amagumba agafu agakalakalu, eyimusibwa eri eggulu. Omusota omukulu n’omukazi balabika ng’ebyekango mu ggulu mu kiseera ky’etteeka lya Sande, ekyo kye kifo kennyini we n’ekisolo eky’ennyanja eky’Obukatoliki “kiweewuunyirwa ne kigobererwako.”

And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:3.

Ne ndaba omutwe gumu ku emitwe gye ng’afumiddwa okufa; era ekiwundu kye eky’okufa ne kiwonyezebwa: n’ensi yonna ne yeewuunya ng’egoberera ekisolo. Okubikkulirwa 13:3.

The world is wondering after the papal sea beast, ‘after’ its deadly wound is healed, and it is healed at the Sunday law in the United States. The ensign, the dragon and the beast are all being wondered after, beginning at the Sunday law in the United States. The false prophet manifests the most significant of the satanic wonders at that very same time, for it is immediately after the Sunday law, where the false prophet has just begun to speak as a “dragon,” that he goes forth to deceive the entire world, and he accomplishes his deception from heaven.

Ensi yonna yewuunyira n’egoberera ekisolo ky’ennyanja eky’Obwa Papa, ‘oluvannyuma’ ekiwundu kyakyo eky’okutta bwe kiwonyeddwa, era kiwonyedwa mu kiseera ky’etteeka lya Ssande mu Amerika. Ekibendera, ejjoka n’ekisolo byonna biwuunyirirwa, nga bino bitandikira ku tteeka lya Ssande mu Amerika. Nnabbi ow’obulimba alaga ebyewuunyo eby’obusitaani ebisingayo obukulu mu kiseera kye kimu ddala, kubanga ddala oluvannyuma lwa tteeka lya Ssande, we nnabbi ow’obulimba abeera amaze kutandika okwogera ng’‘ejjoka’, ye n’agenda okulimba ensi yonna, era atuukiriza obulimba bwe okuva mu ggulu.

And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men. Revelation 13:11–13.

Ne ndaba ekisolo ekirala nga kisituka okuva mu nsi; nga kirina emponda ebbiri ng’omwana gw’endiga, era n’ayogera ng’omusota. Era akola obuyinza bwonna bw’ekisolo ekyasooka mu maaso gaakyo, era aleetera ensi n’abo abeeramu okusinza ekisolo ekyasooka, ekyaalina ekiwundu eky’okufa ne kyawonyezebwa. Era akola eby’amagero ebikulu, okutuusa n’okuleeta omuliro okuva mu ggulu okugwa ku nsi mu maaso g’abantu. Okubikkulirwa 13:11-13.

The war that began in the third heaven, ends in the first heaven. The three-fold union of the dragon, the beast and the false prophet are identified by the Bible and the Spirit of Prophecy as the evil confederacy. At the Sunday law, the three-fold union begins leading the entire world in warfare against the woman, as it marches to Armageddon. At the Sunday law, they take their positions in the battlefield of the first heaven, and then they lose! As Rome rises to power three times in the history of the world, it always conquers first its enemy, then its ally, then its victim, and then falls.

Olutalo olwatandikira mu ggulu ery’okusatu, luggwa mu ggulu eryasooka. Okwegatta okutatu kw’omusota omukulu, ensolo n’ennabbi ow’obulimba, kumanyiddwa mu Bayibuli n’Omwoyo gw’Obunnabbi ng’omukago omubi. Ku kiseera ky’etteeka lya Sande, okwegatta okutatu kutandika okukulembera ensi yonna mu lutalo olulwanyisa omukazi, nga kugenda e Amegidoni. Ku kiseera ky’etteeka lya Sande, beeyimiriza mu kisaawe ky’olutalo eky’eggulu eryasooka, ne bawangulwa! Nga Roma bw’eyimirira mu buyinza emirundi esatu mu byafaayo by’ensi, bulijjo esooka okuwangula omulabe waayo, oluvannyuma munnaayo, oluvannyuma n’oyo gw’ekolako akabi, ne egwa.

And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame. And he gathered them together into a place called in the Hebrew tongue Armageddon. Revelation 16:13–16.

Ne ndaba emizimu emyonoonefu esatu, ng’ebikere, nga gijja mu kamwa k’omusota omukulu, ne mu kamwa k’ekisolo, ne mu kamwa k’ennabbi ow’obulimba. Kubanga emizimu gino gya badayimooni, gikola ebyamagero, era gigenda eri bakabaka b’ensi yonna okubakuŋŋaanya ku lutalo olw’olunaku olwo olukulu lwa Katonda Ayinza Byonna. Laba, nja ng’omubbi. Omukisa ali ku oyo alinda, era akuuma ebyambalo bye, alyoke aleme okutambula bwereere, ne balaba ensonyi ze. N’abakuŋŋaanya wamu mu kifo ekituumibwa mu lulimi Olwebbulaniya Amagedoni. Okubikkulirwa 16:13-16.

The “war in heaven” in “the last days” is not metaphorical, it is a war of communication that is carried out in the heavens. Out of the mouth of the dragon, the mouth of the beast and the mouth of the false prophet comes the “spirits of devils” that work “miracles.” The word “spirit” means breath, and the breath is a symbol of a message. The breath of Ezekiel thirty-seven brings the dead bones to life, and it does so by delivering the message of Islam, which in the Bible is represented as the east wind. “Spirit,” “wind” and “breath” are the same word translated into those three English words both in the Hebrew and in the Greek.

“Olutalo mu ggulu” mu “ennaku ez’enkomerero” si lwa kifaananyi; luli olutalo olw’okukubaganya obubaka olukolebwa mu ggulu. Mu kamwa kw’eddiragoni, mu kamwa kw’ensolo ne mu kamwa kw’annabbi ow’obulimba muvamu “emyoyo gy’abadayimooni” egy’okola “eby’amagero.” Ekigambo “omwoyo” kitegeeza “omukka,” era omukka kye kifaananyi ky’obubaka. Omukka ogw’omu Ezekyeri amakumi asatu mu musanvu guzza mu bulamu amagumba agafu, era gukikola mu kutuusa obubaka bw’Obusiraamu, obulagirwa mu Bayibuli ng’omuyaga ogw’ebuvanjuba. “Omwoyo,” “omuyaga” ne “omukka” kye kigambo kye kimu ekivvunjuiddwa mu bigambo eby’Olungereza bisatu ebyo mu Olwebbulaniya n’Olugereeki byombi.

“God can breathe new life into every soul that sincerely desires to serve Him, and can touch the lips with a live coal from off the altar, and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed, and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement, and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.

Katonda asobola okufuuwa obulamu obuggya mu buli mwoyo ogwagala mu butuufu okumuweereza, era asobola okukoma ku mimwa n’ekkoola eriwaka erivudde ku kyoto, n’abafuula aboogera bulungi mu kumutendereza kwe. Amaloboozi ag’enkumi gunejjuzibwa amaanyi ag’okulangirira amazima ag’ewuniikiriza ag’Ekigambo kya Katonda. Olulimi olusittankana lunaasunulibwa, era abatiitiizi banaanywezebwa okuwa obujulizi obugumu eri amazima. Mukama ayambe abantu be okutukuza yeekaalu y’omwoyo okuva ku buli butali butukuvu, era bakuumenga enkwatagana ey’okusemberera naye ennyo, balyoke babe abeetabamu mu nkuba ey’oluvannyuma bw’eneefukibwa. Review and Herald, Jjulaayi 20, 1886.

The “spirits” that come out of the mouth of the dragon, out of the mouth of the beast and out of the mouth of the false prophet represent satanic messages. In the first battle in the third heaven–it was corrupted communications as represented by the corrupted light bearer. In the last battle in the first heaven–it is once again, corrupted communications. The corrupted communications that Satan used in the warfare of the third heaven, that is to be used again in the warfare of the first heaven, was mesmerism, which in modern times is called hypnosis.

‘Emyoyo’ okuva mu kamwa k’ddrako, okuva mu kamwa k’ekisolo ne okuva mu kamwa k’annabbi ow’obulimba biyimirira obubaka bwa Sitaani. Mu lutalo olwasooka mu ggulu erya ssatu, waaliwo okuyisiganya obubaka okwononefu, nga kyalabikirwa mu mutwala w’omusana eyayonooneka. Mu lutalo olwenkomerero mu ggulu erya sooka, nate wabaawo okuyisiganya obubaka okwononefu. Okuyisiganya obubaka okwononefu kwe Sitaani yakozesa mu lutalo olw’eggulu erya ssatu, era agenda okukozesebwa nate mu lutalo olw’eggulu erya sooka, kwali mesmerism, eky’omu mulembe guno kiyitibwa hypnosis.

“Men and women are not to study the science of how to take captive the minds of those who associate with them. This is the science that Satan teaches. We are to resist everything of the kind. We are not to tamper with mesmerism and hypnotism—the science of the one who lost his first estate and was cast out of the heavenly courts.” Manuscript 86, 1905.

Abasajja n’abakazi tebateekwa kuyiga sayansi eraga engeri y’okuwamba ebirowoozo by’abo be bakolagana nabo. Eno ye sayansi Setaani gy’ayigiriza. Ffe tuteekwa okulwanyisa byonna eby’ekika ekyo. Tetusaanidde kukwatako mesmerism ne hypnotism - sayansi ya oyo eyafiirwa ekifo kye ekyasooka era n’agobebwa okuva mu mbuga z’eggulu. Ekiwandiiko 86, 1905.

Hypnotism is accomplished in the world today by the techno-giants through the worldwide web, which employs what is labeled as the science of modern advertising, but is actually the ultimate sophistication of the old satanic science of hypnotism. The globalists, techno-giants and billionaires intend to capture their prey in a “web” of deceit that is already established worldwide. Satan’s PsyOps on the whole world if you will. It is satanic messages that lead the world to Armageddon, and those satanic messages are proclaimed in the heavens at the very same time the three angels are proclaiming Christ’s message in the heavens.

Leero mu nsi, hipunotisimu kikolebwa abannene mu tekinologiya bayita mu mutimbagano gw'ensi yonna, ogukozesa kye bayita sayansi ey'omulembe guno ey'okulanga ebintu, naye mu mazima kya busukkirivu obwasembayo bwa sayansi enkadde eya Setaani ey'hipunotisimu. Abagolobalisiti, abannene mu tekinologiya n'aba bilyoneya baagala okugwira omuyigo gwabwe mu 'mutimbagano' gw'obulimba ogwamaze okuteekebwawo mu nsi yonna. Bw'oba oyagala, buno bwe bikolwa bya Setaani eby'okukolako ku bwongo ku nsi yonna. Obubaka bwa Setaani bwebutwala ensi e Alumagedoni, era obubaka obwo obwa Setaani bulangirirwa mu ggulu mu kaseera kennyini bamalayika basatu lwe balangirira obubaka bwa Kristo mu ggulu.

And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Revelation 14:6–11.

Nnaba okulaba malayika omulala ng’abuuka mu bbanga wakati, ng’alina Enjiri ey’olubeerera okugibulira abo abatuula ku nsi, n’eggwanga lyonna, n’ekika kyonna, n’olulimi lwonna, n’abantu bonna, ng’ayogera n’eddoboozi ddene nti, Mutyenga Katonda, mu muwe ekitiibwa; kubanga essaawa y’omusango gwe etuuse; era musinzenga oyo eyakola eggulu n’ensi, n’ennyanja, n’ensulo z’amazzi. Ne waagoberera malayika omulala, ng’ayogera nti, Babulooni agudde, agudde, ekibuga ekyo ekikulu, kubanga yanywesa amawanga gonna envinyo ey’obusungu bw’obwenzi bwe. Era omutundu ogwokusatu ogw’abamalayika ne gugoberera, nga gwogera n’eddoboozi ddene nti, Omuntu yenna bw’anaasinza ekisolo n’ekifaananyi kyakyo, era n’afuna akabonero kyo ku kyenyi kye oba ku mukono gwe, oyo alinywa envinyo ey’obusungu bwa Katonda, erifukiddwa nga teritabbiddwa mu kikopo ky’obusungu bwe; era alibonyaabonyezebwa n’omuliro ne esulufa mu maaso g’abamalayika abatukuvu, ne mu maaso g’Omwana gw’Endiga: n’omukka ogw’okubonyaabonyezebwa kwabwe gugolokoka emirembe n’emirembe: era tebalina kuwummula emisana newankya, abo abasinza ekisolo n’ekifaananyi kyakyo, era n’oyo yenna afuna akabonero k’erinnya lyaakyo. Okubikkulirwa 14:6-11.

The “spirits” that come from each member of the three-fold union, comes out of their mouths. The speaking of a nation is the action of its government.

"Emimwoyo" egiva eri buli mmemba w’omukago ogw’ebitundu bisatu gifuluma mu kamwa kaabwe. Okwogera kw’eggwanga kye kikolwa ky’obufuzi bwalyo.

“The speaking of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 443.

"Okwogera kw'eggwanga kwe kukola kw'obuyinza bwagwo obuteekateeka amateeka n'obw'obulamuzi." Empaka Enkulu, 443.

Jeremiah was promised that if he would separate the wheat from the chaff, and not return to the chaff (though the chaff could return to him), that God would make him His “mouth.”

Yeremiya yasuubizibwa nti singa yawulamu ngano okuva mu bikunkumuka, era n’ataddayo eri ebikunkumuka (newankubadde ebikunkumuka bisobola okudda gy’ali), Katonda yandimufuulidde ‘kamwa’ ke.

I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:17–19.

Saatuula mu lukiiko lw’abasekerera, so saasanyuka; natuula nzekka olw’omukono gwo: kubanga onnjuzizza obusungu. Lwaki obulumi bwange tebuvaawo, n’ekiwundu kyange ekitawoneseeka, ekigaana okuwona? Onooba ddala eri nze ng’omulimba, era ng’amazzi agakalira? Kale bw’ati ayogera Mukama, Bw’oddayo, ndikukomyawo, era ojja okuyimirira mu maaso gange: era bw’oggyamu eby’omuwendo okuva mu eby’ekitaliimu muwendo, ojja kuba ng’akamwa kange: baleke bakome gy’oli; naye ggwe tokome gyebali. Yeremiya 15:17-19.

Jeremiah is representing the Millerites in their first disappointment, who thought God had lied. God had not lied, He simply held his hand over a mistake in the 1843 chart. Jeremiah was promised, as those who were disappointed at July 18, 2020, are promised; that if they would separate from the foolish persons and satanic teachings that were present before the disappointment, then the Lord would make Jeremiah, and those he typifies, His “mouth.” The 1843 chart had been produced in fulfillment of the command to do so in Habakkuk chapter two.

Yeremiya akiikirira Abamillerite mu kusuulibwamu essuubi kwabwe okw’okusooka, aba baalowooza nti Katonda yalimba. Katonda teyalimba; wabula yakisa n’omukono gwe ensobi eyali mu chati ya 1843. Yeremiya yasuubizibwa, nga bwe bwasuubizibwa n’abo abaasigala nga baayibwamu essuubi ku July 18, 2020; nti bwe baawukana ku basirusiru n’ennyigiriza za Sitaani ezaaliwo nga tekunnabaawo okusuulibwamu essuubi, awo Mukama ajja kufuula Yeremiya, n’abo b’akiikirira, “akamwa” ke. Chati ya 1843 yakolebwa mu kutuukiriza ekiragiro eky’okukikola ekiri mu Abakkuku essuula ey’okubiri.

“It was the united testimony of Second Advent lecturers and papers, when standing on ‘the original faith,’ that the publication of the chart was a fulfillment of Habakkuk 2:2, 3. If the chart was a subject of prophecy (and those who deny it leave the original faith), then it follows that BC 457 was the year from which to date the 2300 days. It was necessary that 1843 should be the first published time in order that ‘the vision’ should ‘tarry,’ or that there should be a tarrying time, in which the virgin band was to slumber and sleep on the great subject of time, just before they were to be aroused by the Midnight Cry.” James White, Second Advent Review and Sabbath Herald, Volume 1, Number 2.

“Bwali bujulizi obw’omukwano obw’abasomesa n’empapula z’Okudda kwa Kristo okw’Okubiri, bwe baali bayimiridde ku ‘nzikiriza eyasooka,’ nti okufulumya ekifaananyi ky’ebiseera kwali kutuukirizibwa kwa Kaabakuuku 2:2, 3. Obanga ekifaananyi kyali ensonga ey’obunnabbi (era abo abakikaanira bava ku nzikiriza eyasooka), kale kivaamu nti BC 457 gwe gwali omwaka ogw’okubaluukako ennaku 2300. Kyali kyetaagisa nti 1843 gwe gubeere ekiseera ekisooka okufulumizibwa, ‘okwolesebwa’ kusobole ‘okulwawo,’ oba waleme kubeerawo ekiseera eky’okulwawo, mu kyo ekibinja ky’abawala abataali bafumbo kyali kyakulumba n’okwebaka ku nsonga enkulu ey’ebiseera, nga tebannazuukusibwa na Kukaaba okw’Ekiro wakati.” James White, Second Advent Review and Sabbath Herald, Volume 1, Number 2.

The Lord, through Habakkuk, commanded the Millerites to produce the 1843 chart, and it contained an error that the Lord held His hand over. This is why Jeremiah states that his disappointment was because of God’s hand. When, after the disappointment, the Lord led the Millerites back to Habakkuk chapter two, they saw the promise, that even though the vision would tarry, that they should wait for it, for it would not lie, and that at the end it would “speak”.

Mukama, okuyitira mu Habakkuku, yalagira Abamillerite okukola ekifaananyi kya 1843, era mwalimu ensobi gye Mukama yakisa n’omukono gwe. Kino lw’ensonga lwaki Yeremiya agamba nti ennaku ze zaava mu mukono gwa Katonda. Awo, oluvannyuma lw’ennaku ezo, Mukama n’akulembera Abamillerite ne baddayo mu Habakkuku essuula ey’okubiri, ne balaba okusuubiza nti, newankubadde okwolesebwa kulwawo, balindenga; kubanga tekulirimba, era ku nkomerero kujja “kwogera”.

The vision “speaking” represented the content of the prophetic message, and the promise to Jeremiah was if he would shake off the disappointment, return to the zeal for the message he had before the disappointment, and if he would make the distinction between wheat and chaff, he would be God’s “mouth,” and would present the message of the Midnight Cry.

Ekyolesebwa "okwogera" kyayimirira mu kifo ky'ebirimu mu bubaka bw'obunnabbi, era obusuubiza eri Yeremiya bwali nti singa yeekunkumula ennaku z'okusuubwa, addemu obugumu eri obubaka bwe yalina nga tannasubwa, era singa alaga enjawulo wakati w'engaano n'obusaale, anaabanga 'akamwa' ka Katonda, era anaalangirira obubaka bw'okukaaba mu ttumbi ly'ekiro.

For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.

Kubanga okwolesebwa kukyali kwa kiseera ekyategekebwa; naye ku nkomerero kuyogera, tekulimba: ne bwe kukereerera, mulindirire; kubanga kujja ddala, tekukereerera. Habakkuku 2:3.

Those represented by Jeremiah, in both the movement of the first and third angels, who fulfill the command to return, will be the “mouth” of the Lord in the warfare against the evil confederacy, on the battlefield of the first heaven. They will present the message of the Midnight Cry. Those represented by Jeremiah are now hearing a “voice” in the wilderness. Three and a half symbolic days is a symbol of a prophetic wilderness.

Abo abakiikiriddwa Yeremiya, mu kutambuza obubaka bw’omumalayika ow’olubereberye n’ow’okusatu, era abatuukiriza ekiragiro eky’okuddayo, bajja kuba “akamwa” ka Mukama mu lutalo olw’okulwana n’omwegatte omubi, ku kisaawe ky’entalo eky’eggulu eryasooka. Bajja kuleeta obubaka bw’Enduulu ey’omu ttumbi ly’ekiro. Abo abakiikiriddwa Yeremiya kati bawulira “eddoboozi” mu ddungu. Ennaku ssatu n’ekitundu ez’akabonero zitegeeza ddungu ery’obunnabbi.

The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:3–5.

Eddoboozi ly’oyo akaaba mu ddungu nti, Mutegekere Mukama ekkubo; mugolole mu ddungu oluguudo olukulu eri Katonda waffe. Amaddiba gonna ganaagulumizibwa, n’ensozi zonna n’obusozi bwonna binaakendeezebwa; ebiyongobese binaagololwa, n’ebifo ebiruwawu binaafuuka bitereevu. Era ekitiibwa kya Mukama kinaabikkulibwa, ne abantu bonna banaakiraba awamu; kubanga akamwa ka Mukama kakiyogedde. Isaaya 40:3-5.

We will continue our consideration of the last battle of the probationary war, that began in the third heaven and ends in the first heaven in the next article.

Mu kiwandiiko ekiddako, tujja kwongera okwekebejja olutalo olusembayo mu lutalo olw'okugezesebwa, olwatandika mu ggulu erya ssatu era luggwa mu ggulu eryasooka.

Then all the Midianites and the Amalekites and the children of the east were gathered together, and went over, and pitched in the valley of Jezreel. But the spirit of the Lord came upon Gideon, and he blew a trumpet; and Abiezer was gathered after him. And he sent messengers throughout all Manasseh; who also was gathered after him: and he sent messengers unto Asher, and unto Zebulun, and unto Naphtali; and they came up to meet them. Judges 6:33–35.

Awo Abamidiani bonna n’Abamaleki n’abaana b’e Buvanjuba ne bakuŋŋaana wamu, ne bawunguka, ne basimba olusiisira mu kiwonvu kya Yezireeri. Naye Omwoyo wa Mukama n’ajjira ku Gideyoni, n’afuuyira ekkondeere; Abiyezeri ne bakuŋŋaanira ennyuma ye. N’asindika ababaka mu Manase yonna; nabo ne bakuŋŋaanira ennyuma ye; era n’asindika ababaka eri Aseri, n’eri Zebuuloni, n’eri Nafutali; ne bambuka okubasisinkana. Abalamuzi 6:33-35.