The prophetic history that has been opened up within the seven thunders identifies the history we are now in. The secret was hidden until the history it represented arrived. It is the time when the Comforter, the Spirit of “truth” reveals the truth that John called the Revelation of Jesus Christ, for Jesus Christ is the Truth. It is not simply that the word “truth” represents the character of God. And it is not simply a revelation of the wonderful linguist, that the Hebrew word “truth” is used in such profound ways throughout the Scriptures. But is also the amazing miracle that when understood becomes the key for opening the prophecies of the book of Revelation, and in so doing it opens the entire Bible. But it is only for those willing to see, hear, and keep those things written therein for the time is at hand.
Ebyafaayo eby’obunnabbi ebyagguddwawo mu ebibwatuko by’eggulu omusanvu bitulaga ebyafaayo bye tulimu kati. Ekyama kyali kikwekeddwa okutuusa ng’ebyafaayo bye kyali kiraga bituuse. Kino kye kiseera Omubeezi, Omwoyo ogw’“amazima”, abikkulira amazima Yokaana ge yayita Okubikkulirwa kwa Yesu Kristo, kubanga Yesu Kristo ye Mazima. Si kyokka nti ekigambo “amazima” kiraga engeri Katonda bw’ali. Era si ky’okusinziira ku bukugu bw’enimi kyokka nti ekigambo ky’Olwebbulaniya “amazima” kyeekozesebwa mu ngeri ez’amaanyi ennyo mu Byawandiikibwa byonna. Naye era kye ky’amagero eky’ewuunyisa nti, bwe kitegeerekwa kiba ekisumuluzo eky’okuggulawo obunnabbi obw’ekitabo ky’Okubikkulirwa, era bw’atyo ne kiggulawo Baibuli yonna. Ky’abo bokka abeteeseteese okulaba, okuwulira, era ne bakuumira ddala ebyo ebyawandiikiddwa omwo, kubanga ekiseera kiri kumpi.
In order for men to recognize the “truth” in such a way to be sanctified by it, requires the presence of the Holy Spirit. Men can intellectually understand the word “truth,” and even be amazed at the significance of it, but the “truth” must be eaten. It must be internalized and made a part of a person’s experience, for the word conveys the creative power of God to those who seek to be transformed into the image of Christ. One of the starting places of my personal investigation of the Hebrew word translated as “truth” was the Hebrew scholars, who also address the amazing nature of the word “truth” and its usage in the Bible. But there is no reason to believe that their intellectual understanding of the word “truth” has led them to Christ.
Abantu basobole okumanya "amazima" mu ngeri ey’okutukuzibwa nayo, kyetaagisa okubeerawo kw’Omwoyo Omutukuvu. Abantu basobola okutegeera mu magezi ekigambo "amazima," era ne beewuunya n’amakulu gaakyo, naye "amazima" gaateekwa okuliyibwa. Gaateekwa okuyingizibwa mu mutima ne gafuulibwa ekitundu ky’obumanyirivu bw’omuntu, kubanga ekigambo kituusa amaanyi ag’okutonda aga Katonda eri abo abanoonya okufuulibwa mu kifaananyi kya Kristo. Omu ku bifo mwe nnatandikira mu kunoonyereza kwange okw’obwannannyini ku kigambo ky’Olwebbulaniya ekivvunulwa nga "amazima" baali abakugu mu Lwebbulaniya, era nabo bayogerako ku buwuunikivu bw’ekigambo "amazima" n’engeri gye kikozesebwa mu Bayibuli. Naye tewali nsonga ya kukkiriza nti okumanya kwabwe mu magezi ku kigambo "amazima" kubatutte eri Kristo.
The prophetic fact that the word needs to be eaten with the presence of the Holy Spirit echoes of Sister White’s definition of the “oil” in the parable of the ten virgins, and also her description of the two classes of virgins that are waiting for the Bridegroom.
Ekituufu eky’obunnabbi nti ekigambo kiteekwa okuliyibwa nga waliwo obubeerawo bwa Mwoyo Mutukuvu, kikwatagana n’ennyonnyola ya Sister White ku “mafuta” mu lugero lw’abawala ekkumi abatannaba kuba n’abasajja, era n’ennyonnyola ye ku bika bibiri by’abawala abatannaba kuba n’abasajja abalindirira Omuko.
A symbol most often has more than one meaning, and the meaning is to be defined by the context where the symbol is located. It is not to be defined by the grammatical expert’s definition of the word or by the historical time frame when the word was written. Those two approaches are what the theologians of Adventism have grasped in order to deny the “truth.” A symbol is defined by the context where it is employed. Within the Spirit of Prophecy, the word “oil” in the parable of the ten virgins represents at least a few different things depending on the context of the passage where the “oil” is found. Why does one class of virgins possess the oil and the other not?
Akabonero mu biseera ebisinga kaba n’amakulu agasukka ku gumu, era amakulu gaako galambululwa ng’osiinzira ku mbeera y’ebigambo mwe kasangibwa. Tekalambululwa mu ngeri mukugu mu by’enjogera gy’ategekaamu amakulu g’ekigambo, newankubadde ng’osiinzira ku bbanga ly’ebyafaayo eryo lwe kyawandiikibwa. Ezo engeri ebbiri ze abannyonnyozi b’eddiini mu Adventismu beesigamye kuzo okugaana “amazima.” Akabonero kalambululwa ng’osiinzira ku mbeera y’ebigambo mwe kakozeseddwa. Mu Omwoyo gw’Obunnabbi, ekigambo “amafuta” mu ngero y’abawala ekkumi kimeerereza waakiri ebintu ebitali bimu, nga kisinziira ku mbeera y’ekitundu ky’ebyawandiikibwa mwe “amafuta” gasangibwa. Lwaki ekitundu kimu ky’abawala kirina amafuta, ate ekirala tekalina?
“There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable. That oil is the righteousness of Christ. It represents character, and character is not transferable. No man can secure it for another. Each must obtain for himself a character purified from every stain of sin.” Bible Echo, May 4, 1896.
Waliwo ensi etudde mu bubi, mu bukuusa n'okukyamizibwa, era ddala mu ekisiikirize ky'okufa - beebase, beebase. Ani awulira obubabiro bw'omu mwoyo okubazukusa? Eddoboozi ki eriyinza okubatuukako? Endowooza yange etwalibwa mu biseera eby'omu maaso, nga akabonero kaweebwa nti, 'Laba, Omuko ajja; mufulume mumusisinkane.' Naye abamu baliba baakereeredde okufuna amafuta ag'okuddamu okujjuzamu ettabaaza zaabwe, era nga wayiseeko nnyo ekiseera, banaazuula nti empisa, eziragibwa ng'amafuta, teziweeranwa. Ago amafuta ge butuukirivu bwa Kristo. Galaga empisa, era empisa teziweeranwa. Tewali muntu asobola okuzifuna mu kifo ky'omulala. Buli omu ateekwa okwefunira empisa ezirongoofu okuva ku buli bbala ly'ekibi. Bible Echo, May 4, 1896.
The foolish virgins do not possess the character necessary to succeed in the soon-coming crisis. They lack Christ’s righteousness. But the oil is also a message, and the oil in the parable of the ten virgins in the “last days” is the final warning message represented by the Revelation of Jesus Christ that is to be heard, read and kept.
Abawala abasirusiru tebalina empisa ezetaagisa okuyitamu bulungi mu mbeera enzirugavu egenda okujja mu banga ttono. Babuze obutuukirivu bwa Kristo. Naye amafuta nayo galimu obubaka, era amafuta mu lugero lw’abawala abakumi mu nnaku ez’enkomerero gayimirira obubaka obulabula obusembayo obuyimirizibwa mu Okubikkulirwa kwa Yesu Kristo, obuteekwa okuwulirwa, okusomebwa era okukuumibwa.
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
Abafukibwako amafuta abayimirira ku luyi lwa Mukama ow’ensi yonna, balina ekifo ekyali kiweereddwa Setaani ng’akerubi omusaanikira. Bwe bayita mu biramu ebitukuvu ebimwetooloola entebe ye, Mukama akuumanga okunyumagana okutalekerawo n’abatuuze b’ensi. Amafuta aga zaabu galaga ekisa Katonda kye akozesa okukuuma ettala z’abakkiriza nga azijjuza amafuta, zireme okukendeka muliro ne zikazima. Singa amafuta gano amatukuvu tegafulukutirwa okuva mu ggulu mu bubaka bwa Mwoyo wa Katonda, amaanyi ag’obubi gandibadde gafuga ddala abantu.
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
Katonda aswazibwa bwe tutaaniriza obubaka b’atutumira. Mu ngeri eyo tugaana amafuta ag’eggolide ge yandifukamye mu meeme zaffe okutuusibwa eri abo abali mu kizikiza. Bwe kijja okukoowoola nti, ‘Laba, omugole ajja; muvemu mugende okumususinkana,’ abo abatanafuna amafuta amatukuvu, abatakuzezza ekisa kya Kristo mu mitima gyabwe, bajja kulaba, ng’abawala abasirusiru, nti tebateeseteese okususinkana Mukama waabwe. Tebalina mu bo bennyini amaanyi okufuna amafuta ago, era obulamu bwabwe buzikiridde. Naye singa tusaba Omwoyo Omutukuvu wa Katonda, singa tusaba nga Musa bwe yasaba nti, ‘Nkolage ekitiibwa kyo,’ okwagala kwa Katonda kujja kufukiddwa mu mitima gyaffe. Okuyita mu mapaipu ag’eggolide, amafuta ag’eggolide gajja okutuusibwa gye tuli. ‘Si lwa maanyi, newaakubadde obuyinza, naye lwa Mwoyo gwange,’ bw’ayogera Mukama w’eggye. Mu okwaniriza okumasamasa kw’Enjuba ey’obutuukirivu, abaana ba Katonda balisa ng’ettabaaza mu nsi. Review and Herald, July 20, 1897.
The “oil” is the final message, which once again, is the Revelation of Jesus Christ. In the passage those who wish to have the oil need to plead to God as did Moses in Horeb’s cave. But notice that if we are to “plead, as did Moses” that God would “show” us His “glory,” we must first ask for the Holy Spirit who is the Comforter. If we do, then by angels and the two golden pipes we shall receive of Christ righteousness. We deceive ourselves if we think we can pray and plead for Christ’s character as the traditions and customs of Laodicean Adventism suggests should be done, while at the same time we are refusing the message of the Revelation of Jesus Christ. His righteousness is conveyed to us through the “messages of God’s Spirit,” that are conveyed by the two anointed ones that stand before God’s throne. When we reject his message, we reject His righteousness.
"Amafuta" ge g'obubaka olw'enkomerero, era nate, ge Okubikkulirwa kwa Yesu Kristo. Mu kyawandiikiddwa kino abo abagala okufuna amafuta balina okwegayirira Katonda nga Musa bwe yakola mu mpuku eya Kolebu. Naye mulabe nti singa tugenda "okwegayirira, nga Musa bwe yakola," okusaba Katonda atulage "ekitiibwa kye," tulina okusooka okusaba Omwoyo Omutukuvu, oyo Omubeezi. Bwe tukikola, okuyitira mu bamalayika n'emisuwa ebiri egy'ezaabu tunaweebwa obutuukirivu bwa Kristo. Tweyisaamu obulimba bwe tulowooza nti tuyinza okusaba ne twegayirira empisa za Kristo, nga bwe zitegeeza ennono n'empisa z'eddiini ez'Abadiventisti ab'e Layodokiya nti kye kisaanidde okukolebwa, ng'ate mu kiseera kye kimu nga twagaana obubaka bw'Okubikkulirwa kwa Yesu Kristo. Obutuukirivu bwe bututuukirira okuyitira mu "bubaka bwa Mwoyo wa Katonda," obuleetebwa abaasiibwa amafuta babiri abayimirira mu maaso g'entebe y'obwakabaka ya Katonda. Bwe tugaana obubaka bwe, tugaana n'obutuukirivu bwe.
Then answered I, and said unto him, What are these two olive trees upon the right side of the candlestick and upon the left side thereof? And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth. Zechariah 4:11–14.
Awo ne mmuddamu, ne mmugamba nti, Bino biti emiti gy'omuzeyituuni ebiri, egiri ku ludda olwa ddyo lw'ekikondo ky'ettabaaza n'egiri ku ludda olwa kkono lwakyo? Era ne mmuddamu nate, ne mmugamba nti, Amatawi g'omuzeyituuni abiri agayita mu miyira ebiri egya zaabu ne gayiwa amafuta ag'azaabu okuva mu go, ago biti ki? N'anddamu n'agamba nti, Tomanyi bino biri ki? Ne mmuddamu nti, Nedda, mukama wange. Awo n'agamba nti, Bano be basiigibwa amafuta ababiri ab'ayimirira awali Mukama w'ensi yonna. Zekaliya 4:11-14.
The two “anointed ones, that stand by the Lord of the whole earth,” are also represented as the two witnesses of Revelation eleven.
'Abasiisiddwa amafuta babiri, abeyimirira awali Mukama ow'ensi zonna,' era bakiikirizibwa nga abajulirwa ababiri ab'omu Okubikkulirwa essuula ey'ekkumi n'emu.
“Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament.” The Great Controversy, 267.
Ebikwata ku bajulizi ababiri, nnabbi ayongerayo okwogera nti: 'Bino bye biti by’emizeeyituuni ebiri, n’ettabaaza bbiri ebiyimiridde mu maaso ga Katonda ow’ensi.' 'Ekigambo kyo,' omuwandiisi wa Zabbuli yagamba, 'kye ttabaaza ey’ebigere byange, era kye kitangaala eri ekkubo lyange.' Okubikkulirwa 11:4; Zabbuli 119:105. Abajulizi ababiri bano bikiikirira Ebyawandiikibwa bya Endagaano Enkadde n’Endagaano Empya. Empaka Enkulu, 267.
Whether we consider Zechariah’s or John’s testimony of the two witnesses, the context of either testimony is the communication process that is the very first truth mentioned in association with the message of the Revelation of Jesus Christ in Revelation chapter one and verse one. From the Father, to the Son, to the angels, to a prophet to the church. The process in which Christ speaks to mankind is a major understanding that He seeks to reveal within the final warning message. This corresponds with the emphasis in the presentation of both the first and third angel’s messages.
Oba nga tutunuulira obujulirwa bwa Zekkaliya oba obwa Yokaana ku b’ajulirwa babiri, omulamwa gw’obujulirwa bwombi gwe nkola y’okutambuza obubaka, era guno gwe mazima agasooka agayogeddwako nga gakwatagana n’obubaka bw’Okubikkulirwa kwa Yesu Kristo mu Kitabo ky’Okubikkulirwa essuula 1, olunyiriri 1. Okutandikira ku Kitaffe, okutuuka eri Omwana, n’eri bamalayika, n’eri nnabbi, n’eri kkanisa. Enkola Kristo gy’ayogerera eri abantu ye kutegeera okunene kwe y’ayagala okubikkula mu bubaka obulabula obw’enkomerero. Kino kikwatagana n’okussa essira mu kwanjulwa kw’obubaka bwa bamalayika — obwa malayika asooka n’obwa malayika ow’okusatu.
The message of the first angel is represented by William Miller. Miller possesses several prophetic characteristics that must be recognized. He was the “Father” of the movement, which in terms of the Alpha and Omega demands that there would be a son. He represented a movement represented by the name “Millerite,” which is the word for a type of rock. He was used to organize a set of biblical rules of prophetic interpretation. Those rules become a major component of the communication of the messages of God’s Spirit that were either refused or accepted as those of Miller’s generation chose whether to retain their foolish Laodicean condition or to become wise Philadelphians. As the father of the message of the first angel, he typifies a movement that will proclaim the message of the third angel’s message, and that movement’s understanding of the message will be directed by a special set of biblical rules of prophetic interpretation that establish the message of the third angel as soundly as Miller was used to establish the message of the first angel. God never changes, Jesus Christ the same yesterday, today and forever.
Obubaka bw’omumalayika asooka bwakiikirirwa William Miller. Miller yalina ebikula eby’obunnabbi bingi ebyetaagisa okutegeerwa. Yali “Kitaabwe” w’ekibiina, era mu ntegeka ya Alefa ne Omega kino kitegeeza nti waabangaawo n’Omwana. Yakiikirira ekibiina ekyayitibwa “Millerite,” erinnya eriri ery’ekika ky’ejjinja. Yakozesebwa okuteekateeka ettuluba ly’amateeka ga Bayibuli ag’okutaputa obunnabbi. Amateeka ago gaafuuka kitundu ekikulu mu ngeri obubaka bwa Mwoyo wa Katonda gye bwatambulizibwamu, obubaka obwo ne bukkirizibwa oba ne bugaanyizibwa, nga ab’omu mulembe gwa Miller balondawo okubeerayo mu mbeera yaabwe ey’obusirusiru eya Lawodikiya oba okukyuka okufuuka ab’amagezi ab’e Firadelfiya. Ng’ali kitaawe w’obubaka bw’omumalayika asooka, akiikirira ekibiina ekirilangirira obubaka bw’omumalayika ow’okusatu, era okutegeera kw’ekyo ekibiina ku bubaka kuliddukanyizibwa n’ettuluba ery’enjawulo ly’amateeka ga Bayibuli ag’okutaputa obunnabbi, aganyweza obubaka bw’omumalayika ow’okusatu mu ngeri emu nga bwe Miller yakozesebwa okunyweza obubaka bw’omumalayika asooka. Katonda teakyuka; Yesu Kristo y’omu jjo, leero, era n’emirembe gyonna.
Do not err, my beloved brethren. Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning. Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures. James 1:16–18.
Temukyama, baganda bange abanjagala. Buli kirabo ekirungi era buli kirabo ekituukirivu kiva waggulu, era kikka okuva ewa Kitaawe w'ebitangaala, atalina kukyuka kwonna, wadde ekisiikirize eky'okyuka. Ku bw'obwagalo bwe yatuzalira okuyita mu kigambo eky'amazima, tulyoke tube ekika ky'ebibala ebyasooka mu bitonde bye. Yakobo 1:16-18.
In the beginning or the end of Adventism, the messages of God’s Spirit which are represented by the oil, are conveyed through the two witnesses. At the beginning with the Millerites the two witnesses were the Old and New Testaments and at the end they are the Bible and the Spirit of Prophecy. This is the reason why John, who most perfectly illustrates the end of God’s people in the last days of the investigative judgment was in the isle of Patmos.
Ku ntandikwa oba ku nkomerero y’Obwadiventisi, obubaka bwa Mwoyo wa Katonda obuyimiririrwa amafuta, butuusibwa okuyitira mu bajulizi babiri. Ku ntandikwa awamu n’Abemilerayiti, bajulizi babiri baali Endagaano Enkadde n’Endagaano Empya, ate ku nkomerero bali Bayibuli ne Omwoyo gw’Obunnabbi. Kino lwe lwa nsonga lwaki Yokaana, eyalaga enkomerero y’abantu ba Katonda mu ngeri eyasukkiridde obulungi mu nnaku ez’enkomerero z’okusalira omusango okw’okunoonyereza, yali ku kizinga kya Patimo.
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.
Nze Yokaana, nange muganda wammwe era munna wammwe mu kubonaabona, ne mu bwakabaka n'obugumiikiriza bwa Yesu Kristo, nnali ku kizinga ekiyitibwa Patimo olw'ekigambo kya Katonda n'olw'obujulizi bwa Yesu Kristo. Okubikkulirwa 1:9.
The prophetic setting of Patmos represents that John is being persecuted. He was being persecuted for receiving the messages of God’s spirit that identify the Revelation of Jesus Christ through the Bible and Spirit of Prophecy.
Embeera ey'obunnabbi ey'e Patimo eraga nti Yokaana yali abonyaabonyezebwa. Yali abonyaabonyezebwa olw'okufuna obubaka bwa Mwoyo gwa Katonda obulambulula Okubikkulirwa kwa Yesu Kristo okuyita mu Bayibuli n'Omwoyo gw'Obunnabbi.
The persecution of God’s “last day” people is also represented in Revelation eleven when the two witnesses are slain in the streets, and everyone celebrates their death. In chapter eleven those two witnesses are Elijah and Moses. They have given their testimony for three and a half years and then they are slain, but they were thereafter resurrected.
Okubonyaabonyezebwa kw’abantu ba Katonda “ab’ennaku ez’enkomerero” kulagibwa era mu Ekitabo ky’Okubikkulirwa ekitundu eky’ekkumi n’emu, bwe batta abajulizi babiri mu nguudo, n’abantu bonna ne bajaguza okufa kwabwe. Mu kitundu ekyo eky’ekkumi n’emu, abajulizi abo babiri be Eriya ne Musa. Baaweeredde obujulizi bwabwe okumala emyaka esatu n’ekitundu ne battibwa, naye oluvannyuma ne bazuukizibwa.
All the prophets speak more of the last days than they do their own history, so if there is ever a book that is speaking of the last days it is the book of Revelation where all the books of the Bible meet and end. There must therefore be a “message” in the last days that is slain, and thereafter resurrected. Revelation eleven illustrated the history of the French Revolution, but it more directly illustrates an attack against the message of the third angel in the last days. The message and the movement that was typified by Miller’s message and movement suffered that attack and died on July 18, 2020. According to Revelation eleven that attack would be carried out by the beast that ascended up out of the bottomless pit.
Abannabbi bonna boogera nnyo ku nnaku ez’enkomerero okusinga ku byafaayo byabwe, kale oba waliwo ekitabo ekogera ku nnaku ez’enkomerero, kye Kitabo ky’Okubikkulirwa, we ebitabo byonna bya Baibuli bisisinkanira ne bikkoma. Kitegeeza nti mu nnaku ez’enkomerero walibaawo obubaka obunaattibwa, era oluvannyuma ne bunaazuukizibwa. Omutwe ogw’ekkumi n’emu ogw’Okubikkulirwa gulaga ebyafaayo by’Enkyukakyuka ey’e Bufalansa, naye okusingawo gulaga ddala okulumba ku bubaka bw’omulayika ow’okusatu mu nnaku ez’enkomerero. Obubaka n’ekibiina ebyalabirizibwa mu bubaka n’ekibiina bya Miller byakosebwa olw’olulumba olwo ne bifa nga ku 18 Julaayi 2020. Okusinziira ku Omutwe ogw’ekkumi n’emu ogw’Okubikkulirwa, okulumba okwo kwalituukirizibwa ekikoko ekyalinnya okuva mu kinnya ekitazika.
And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. Revelation 11:8, 9.
Bwe banaamaliriza obujulirwa bwabwe, ekisolo ekiva mu kinnya ekitakoma kijja kubalwanyisa, kijja okubawangula, era kijja okubatta. Era emirambo gyabwe gijja kusigala nga giri mu luguudo lw’ekibuga ekinene, ekiyitibwa mu bw’omwoyo Sodomu ne Misiri, eyo era Mukama waffe gye yabambibwa ku musaalaba. Okubikkulirwa 11:8, 9.
Sister White informs us that the “bottomless pit” represents a new manifestation of satanic power.
Mukyala White atutegeeza nti “ekinnya ekitaliiko wansi” kiraga okulabisibwa okuggya kw’obuyinza bwa Setaani.
“‘When they shall have finished [are finishing] their testimony.’ The period when the two witnesses were to prophesy clothed in sackcloth ended in 1798. As they were approaching the termination of their work in obscurity, war was to be made upon them by the power represented as ‘the beast that ascendeth out of the bottomless pit.’ In many of the nations of Europe the powers that ruled in Church and State had for centuries been controlled by Satan, through the medium of the papacy. But here is brought to view a new manifestation of Satanic power.” The Great Controversy, 268.
"‘Bwe banaamaliriza [nga bamaliriza] obujulirwa bwabwe.’ Ekiseera mwe abajulizi ababiri baali bagenda kulagula nga bambadde ekikunta kyaggwa mu 1798. Bwe baali basemberedde okukomekkereza omulimu gwabwe mu obutamanyibwa, baali bagenda kulwanyizibwa obuyinza obweragibwa nga ‘ensolo eyambuka okuva mu bunnya obutaliimu nkomo.’ Mu mawanga mangi ag’e Bulaaya, obuyinza obwalamulanga Ekkanisa ne Gavumenti bwali bumaze emyaka ebikumi nga bufugibwa Ssetaani, ng’ayita mu Bwa Papa. Naye wano waaleetebwa mu maaso okweyoleka okupya kw’obuyinza bwa Ssetaani." Olutalo Olukulu, 268.
There are three powers identified in the book of Revelation that come from the bottomless pit, the first mentioned is Islam in Revelation chapter nine verse two, the second is atheism of the French Revolution in chapter eleven verse eight and the third is modern Rome in chapter seventeen verse eight. The “new manifestation” in the last days that will not only attack the movement typified by the Millerite movement, but also attack the world is the counterfeit awakening of the counterfeit Midnight Cry known as “Woke-ism.” Woke-ism represents a “new manifestation of satanic power” which is upheld by the current Jesuit antichrist and is promoted through the merchants, the political leaders of the United Nations, the liberal representatives in the fallen churches of Protestantism in the United States, and the Democratic party in conjunction with the RINO-Republicans who either promote or permit the promotion of all the variations of the deviant lifestyles of the homosexual community as represented in chapter eleven as “Sodom.” These three powers are what lead the world to Armageddon, and they are also represented by “Egypt,” the symbol of atheism and worldliness. Set within the anarchy of the French Revolution, which is another element of these three powers that make up what Sister White calls the “evil confederacy,” either directly promote or allow Woke-ism. Woke-ism is the satanic counterfeit of the awakening of the ten virgins. We have more to discuss on these lines, but we need first to address the aftermath of the murder in the street that was accomplished on July 18, 2020.
Waliwo obuyinza busatu obulambikiddwa mu Kitabo ky’Okubikkulirwa obuva mu kinnya ekitakoma: ekyasooka kwe Isilamu, ekigambibwa mu Okubikkulirwa essuula 9:2; ekyokubiri kwe obutakkiriza nti waliwo Katonda (atheism) bwa Enkyukakyuka eya Bufalansa mu ssuula 11:8; ate eky’okusatu kwe Loma ya mulembe guno mu ssuula 17:8. Mu nnaku ez’enkomerero, "okweyoleka okuggya" okutatulumbira buso ekitambuza ekifaananyizibwa mu kibiina kya BaMillerite kyokka, naye okukwata n’ensi yonna, kwe okuzuukira okw’obulimba kw’Okukaaba okw’omu ttumbi okw’obulimba okumanyibwa nga "Woke-ism." Woke-ism ye "okweyoleka okuggya kw’amaanyi ga Setaani," agawagirwa Anti-Kristo omuYesuiti aliwo kaakano, era gasaasanyizibwa okuyita mu basuubuzi, abakulembeze ba by’obufuzi b’Amawanga Amagatte, abakiise ba ‘liberal’ mu makanisa agagudde ga Baprotestanti mu United States, n’ekibiina kya Democratic nga bakolagana n’Ab’e Republican ab’ayitibwa RINO, ab’aba nga bazzaamu amaanyi oba nga bakkiriza okusaasaanyizibwa kw’ebika byonna eby’enjawulo eby’engeri z’obulamu ezikyamu ez’omu kibiina ky’abasiyazi, nga mu ssuula 11 bayimirizibwa nga "Sodomu." Obuyinza buno busatu bwe bubakulembera ensi okugenda e Alamagedoni, era buyimirizibwa ne "Misiri," akabonero k’obutakkiriza Katonda n’obw’ensi. Obubalagannyi obwa Enkyukakyuka eya Bufalansa—ekintu ekirala ku bino bisatu ebyo Sister White by’ayita "omukago omubi"—nabwo buba nga buzizzaamu amaanyi oba nga bukkiriza Woke-ism. Woke-ism kye kyalimba kya Setaani eky’okuzuukira kw’abawala ab’ekkumi. Waliwo ebirala bye tugenda okwogerako ku nsonga zino, naye okusooka twetaaga okwogera ku bivaamu eby’obutemu obwakolebwa mu luguudo nga Julaayi 18, 2020.
And also, dear Reader, please understand I have no support to offer to the Republican party. There is no political persuasion that I have any confidence in. It is simply the prophetic dynamics that exist in the United States, the United Nations and the Papacy that I am pointing out. Those dynamics will be more specifically addressed when we begin to directly address the two horns that parallel each other from 1798 until the Sunday law.
Era, Musomi omwagalwa, nkusaba otegeere nti siri na buwagizi bwonna eri ekibiina kya Republican. Tewali ludda lwa poliitika lwe nsiga. Njolesa kyokka ngeri z’obunnabbi eziriwo mu United States, mu United Nations n’Obwa Papa. Ezo ngeri zijja okulambululibwa okusingawo nga tutandise okwogerako butereevu ku mpondo ebbiri eziringana nga zitambulira wamu okuva mu 1798 okutuuka ku tteeka lya Ssande.
The satanic Woke-ism that represents a counterfeit Midnight Cry precedes the actual Midnight Cry and before the time of the genuine Midnight Cry, those that have been slain in the streets will ultimately evolve into either a foolish or wise virgin. The period of time when the binding off of our characters into either the bundle destined for the fire of destruction or as the bundle for the heavenly garner is now here.
Woke-ismu eya Sitaani eyiyimirira ng’okukaaba okw’obulimba okw’omu ttumbi ly’ekiro ejja esooka nga tekinnaba kubaawo okukaaba okw’amazima okw’omu ttumbi ly’ekiro; era, nga tekunnaba kutuuka budde bw’okukaaba okw’amazima okw’omu ttumbi ly’ekiro, abo abattiddwa mu nguudo mu nkomerero balituuka ne bafuuka ababiikira abasirusiru oba abagezi. Ekiseera eky’okufunga okumaliriza obutonde bwaffe mu bibunjo, oba ekya kugenda mu muliro ogw’okuzikiriza oba ekya kugenda mu ekiwuundiro eky’eggulu, kati kituuse.
Sister White identifies that in the tarrying time the foolish virgins of the Millerite history reacted to the testing disappointment differently than the wise virgins, thus suggesting that by the tarrying time their characters were already settled. But Jeremiah’s testimony informs us that we can choose to return to God and He will not only return to us, but He will make us a fenced brazen wall against the wicked and the terrible as we are used as his mouth piece in the ensuing crisis. It is at that prophetic point that Jesus promises to comfort us. This is the significance of John’s four chapters that are set within our current history.
Mukyala White alaga nti mu kiseera eky’okulindirira, abawala abasirusiru mu byafaayo by’Abamillerite baaddamu eri obwennyamivu obw’okugezesebwa mu ngeri ey’enjawulo ku bw’abawala ab’amagezi, nga kino kiraga nti mu kiseera eky’okulindirira empisa zaabwe zaali zimaze okunywera. Naye obujulizi bwa Yeremiya bututegeeza nti tusobola okulondawo okuddayo eri Katonda, era si kyokka an’addayo gye tuli, naye anaatufuula ekisenge eky’ekikomo ekinywezeddwa okulwanyisa ababi n’ab’entiisa, ng’atukozesa ng’akamwa ke mu kabi akiddirira. Kuli ku ludda olwo olw’obunnabbi Yesu kwe asuubiza okutugumya. Kino kye bukulu bw’essuula ennya za Yokaana eziteekeddwa mu byafaayo byaffe eby’omu kiseera kino.
The oil is the Holy Spirit, it is character and it is the messages of God’s Spirit. God’s Spirit is the “Comforter.” As God so loved the world that He gave His only-begotten Son, and as Jesus sacrificed His godly being to willingly accept the humanity he had created as part of Himself for eternity, so too the Holy Spirit that is given in this period of time will abide with us forever.
Amafuta ge Omwoyo Omutukuvu, ge nneyisa, era ge bubaka bwa Omwoyo wa Katonda. Omwoyo wa Katonda ye ‘Omubeezi.’ Nga Katonda yayagala nnyo ensi n’awaayo Omwana we eyazaalibwa omu yekka, era nga Yesu n’aweeraayo obutonde bwe obwa Katonda, mu bwakweyagalira, n’okukkiriza okweyambaza obuntu bwe yatonda, n’abufuula kitundu kye emirembe gyonna, bw’atyo n’Omwoyo Omutukuvu aweebwa mu biro bino alibeeranga naffe emirembe gyonna.
If ye love me, keep my commandments. And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever; Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. I will not leave you comfortless: I will come to you. John 14:15–18.
Bwe munjagala, mukwatenga ebiragiro byange. Era ndyegayirira Kitange, era alibawa Omuyambi omulala, alyoke abeere nammwe emirembe gyonna; ye Mwoyo ow’amazima; gw’ensi tesobola kumwaniriza, kubanga temulaba, so temumanyi; naye mmwe mumumanyi; kubanga abeera nammwe, era aliba mu mmwe. Sirikuleka mmwe nga temulina Muyambi: ndijja gye muli. Yokaana 14:15-18.
This sacrifice of the Spirit in choosing to abide with human beings forever, parallels the sacrifice of the other two persons of the heavenly trio. Perhaps as significant as the sacrifice of the Spirit in His willingness to live within each of the redeemed for eternity is that the arrival of the “Comforter” in this particular history identifies when God’s people are sealed for eternity.
Eno ssaddaaka ey’Omwoyo mu kulonda okubeera wamu n’abantu olubeerera ddala, efaanana ne ssaddaaka ya babiri abalala mu basatu b’eggulu. Oboolyawo ekisinga obukulu nga ssaddaaka ey’Omwoyo bwe yeeraga mu okwagala kwe okubeeranga mu buli omu ku bannunulibwa olubeerera ddala, kwe kuba nti okujja kwa "Omubeezi" mu byafaayo bino eby’enjawulo kulaga ekiseera abantu ba Katonda lwe basibibwa akabonero olubeerera ddala.
And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption. Ephesians 4:30.
Era temusunguwaza Omwoyo Omutukuvu wa Katonda, gwe mwasiigibwa akabonero okutuusa ku lunaku olw’okununulibwa. Abaefeso 4:30.
In the history where the promise of the Comforter is perfectly fulfilled, which is the history of the one hundred and forty-four thousand the Spirit will “abide” in us “forever.” Every Christian that met the requirements of the gospel received the Holy Spirit and was therefore “sealed unto the day of redemption,” but that sealing simply points forward to the time when the one hundred and forty-four thousand are to be sealed during this current history. In Ephesians those that are sealed unto the day of redemption are contrasted with those who “grieve” the “Holy Spirit.” They grieve the Holy Spirit by refusing to accept the communications of God’s Spirit, and thus refuse the golden oil. When Christ promises to send us the “Comforter” “the Spirit of truth” in this period of disappointment, He is promising to place His seal upon us, and His seal represents the keeping of His commandments, particularly the Sabbath commandment, which is the day that John received the revelation and which is the issue that is about to confront the world.
Mu byafaayo mwe gituukirizibwa mu bujjuvu okusuubirwa kw’Omuyambi, ebyo bye byafaayo bya 144,000, Omwoyo “anaabeeranga” mu ffe “emirembe gyonna.” Omukristaayo yenna eyatuukiriza ebyo ebisaaniddwa mu njiri yafuna Omwoyo Omutukuvu era bw’atyo “n’akomelerwa okutuusa ku lunaku olw’okununulwa,” naye okwo okukomererwa kulaga mu maaso ekiseera 144,000 lwe banaakomererwanga mu byafaayo bino eby’obudde buno. Mu Aefeso, abo abaaakomelerwa okutuusa ku lunaku olw’okununulwa bateekeddwako enjawulo ne abo ab’ “anaazisa” “Omwoyo Omutukuvu.” Banaazisa Omwoyo Omutukuvu bwe bagaana okukiriza obubaka bw’Omwoyo wa Katonda, ne bityo ne bagaana amafuta ag’ezaabu. Kristo bw’asuubiza okutuweereza “Omuyambi,” “Omwoyo ow’amazima,” mu kiseera kino eky’okwenakuwala, aba asuubiza okututeekako akabonero ke, era akabonero ke kalaga okukwata amateeka ge, okusingira ddala etteeka ery’Essabbiiti, olunaku Yokaana lwe yafunirako Okubikkulirwa, era kye kigenda okufuuka ensonga ensiisinkana ensi yonna.
The sealing of the wise virgins is accomplished before the test of the Sunday law, for it is there that the characters of both the wise and foolish will be manifested, and character is never developed in a crisis, it is simply manifested. The sealing represents, among other things a transformation from the mind of a Laodicean into the mind of a Philadelphian. The problem is that for that transformation to be accomplished, the first test for each of us is to genuinely understand that heretofore we have been Laodiceans, for as Laodiceans our primary spiritual attitude is that everything is alright, when everything is actually all wrong. That attitude must be set aside, it is one of the vile things that must be separated from the precious.
Okutekebwa akabonero ku bawala ab'amagezi kutuukirizibwa nga tekunnabaawo ekigezo ky'eteeka lya Ssande, kubanga eyo we zinaalabikira empisa z'ab'amagezi n'abaziru bombi, era empisa tezizimbibwa mu kiseera ky'ekizibu; ziyolesebwa byokka. Okutekebwa akabonero kulaga, awamu n'ebirala, okukyusibwa okuva mu ndowooza eya Laodicean okutuuka ku ndowooza eya Philadelphian. Ekizibu kiri nti okutuusa okukyusibwa okwo lwe kutuukirizibwa, ekigezo ekisooka eri buli omu kwe kumanya mu butuufu nti okutuusa kaakano twabadde ba Laodicean, kubanga ng'aba Laodicean endowooza yaffe ey'eby'omwoyo ey'esinga etugamba nti byonna biri bulungi, nga mu mazima byonna bikyamu ddala. Endowooza eyo esaanidde okulekebwawo; kye kimu ku bintu ebibi ebisaanidde okusosolibwamu okuva ku by'omuwendo.
“Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already; the judgments of God are now upon the land, to give us warning, that we may know what is coming.” Seventh-day Adventist Bible Commentary, volume 4, 1161.
"Bwangu ddala abantu ba Katonda bwe banaaba bateekeddwako akabonero ku byenvi byabwe—si kasamba newaakubadde kabonero akalabika, wabula okunywera mu mazima, mu bw’amagezi era n’obw’omwoyo, okutuusa nga tebayinza kukankanyizibwa—bwangu ddala abantu ba Katonda bwe banaaba bateekeddwako akabonero era nga bategekeddwa olw’okukankana, kinaajja. Mazima ddala, kitandise dda; emisango gya Katonda giri ku nsi kaakano, okutulabula, tulyoke tumanye ekigenda okujja." Ennyinyonnyola ya Baibuli ey’Abadiventisiti b’Olunaku olw’Omusanvu, Voliyumu 4, omuko 1161.
The “Comforter” that Jesus promises to His disciples who comforts them in the time of disappointment guides His people into all truth, and it is through a “settling into the truth” that we are sealed. The “truth” which God’s people are to settle into at this point is the “truth” that is unsealed just before probation closes, for the “time is at hand.” That truth is the structure of the hidden history of the seven thunders, and that hidden history identifies the history where the Revelation of Jesus Christ is opened up. The hidden history of the seven thunders will be fulfilled at the very time that “truth” represented as the hidden history is unsealed. The unsealing of the “truth” is what seals those who receives the message that has been previously sealed.
"Omubeezi" Yesu gw’asuubiza abayigirizwa be, abagumya mu biro eby’okuggwamu essuubi, akulembera abantu be mu mazima gonna; era kuyita mu "okunywera mu mazima" kwe tuteekebwako akabonero. "Amazima" abantu ba Katonda balina okunyweramu mu kiseera kino ge "amazima" agaggulibwa nga tekunnaggwaawo ekiseera ky’ekisa, kubanga "ebbanga liri kumpi." Amazima ago ge enteekateeka y’ebyafaayo eby’ekyama eby’emibwatuka omusanvu, era ebyo ebyafaayo eby’ekyama biraga ebyafaayo mwe Okubikkulirwa kwa Yesu Kristo kigulwawo. Ebyafaayo eby’ekyama eby’emibwatuka omusanvu bijja kutuukirizibwa mu kiseera ekyennyini lwe "amazima" agalabiddwa nga ebyafaayo eby’ekyama gaggulibwa. Okuggulibwa kw’"amazima" kwe kuteekebwako akabonero ku abo abaaniriza obubaka obwali bwasibiddwa edda.
God’s people are sealed in their foreheads in advance of the shaking of the angry nations that occurs at the Sunday law, thus initiating national ruin. The Revelation of Jesus Christ is the “sayings of the prophecy of” the book of Revelation that are no longer to be sealed, for the time is at hand. It is the truth that now is to be read, heard and most importantly to be kept, if we are to be blessed.
Abantu ba Katonda bateekebwako akabonero ku byenyi byabwe nga tekunnaba kutandika okukankana kw’amawanga agaliko obusungu ekijjira mu kiseera ky’etteeka lya Ssande, era kwe kutandikiraawo okuzikirira kw’eggwanga. Okubikkulirwa kwa Yesu Kristo bye bigambo eby’obunnabbi by’ekitabo ky’Okubikkulirwa, ebyo tebirisibwa nate, kubanga ekiseera kiri kumpi. Kye mazima ekirina kaakano okusomebwa, okuwulirwa, era okusinga ddala okukuumibwa, singa tugenda okufuna omukisa.
Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world? Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him. He that loveth me not keepeth not my sayings: and the word which ye hear is not mine, but the Father’s which sent me. These things have I spoken unto you, being yet present with you. But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. John 14:22–26.
Yuda, atali Isikariyoti, n’amugamba nti, Mukama, kibikkira kitya ggwe okwejuliza gye tuli, so si eri ensi? Yesu n’amuddamu n’amugamba nti, Omuntu bw’anjagala, anaakuuma ebigambo byange; era Kitange alimumwagala, era tunaagenda gy’ali, ne tubeere naye. Atanjagala taakuuma bigambo byange; era ekigambo kye muwulira si kyange, wabula kya Kitange eyantuma. Bino mbibagambye nga nkyali nammwe. Naye Omubeezi, ye Mwoyo Omutukuvu, Kitange gw’alituma mu linnya lyange, alibayigiriza byonna, era alibajjukiza byonna bye mbagambye. Yokaana 14:22-26.
For those who keep the message that is being unsealed, the promise is that the Comforter will “teach” us “all things” “whatsoever” Jesus has said “unto you.” This is the promise that was fulfilled to the disciples of Emmaus and thereafter the eleven disciples. When Christ removed his hand from “holden” the Emmaus disciples’ eyes and thereafter “opened” the eleven disciples’ “understanding” so they could fully “understand the scriptures,” He was recording a promise for those living in the “last days” who will return from their disappointment, repent of their Laodicean condition and accept the “truth.” The “Comforter” in the “last days” will “bring all things to” our “remembrance” as he teaches us “all things.” Just as significant as bringing past truths to our remembrance as He teaches us all things, He will also “show us things to come.”
Eri abo abakuuma obubaka obubikkulibwa, okusuubiza kwe nti “Omuyambi” anaatuyigiriza “ebintu byonna” “buli kimu kyonna” Yesu bye yagambye “mmwe.” Kino kye kisuubizo ekyatuukirizibwa eri abayigirizwa b’e Emawusi era oluvannyuma eri abayigirizwa kkumi n’omu. Bwe Kristo yaggyako omukono gwe ku maaso g’abayigirizwa b’e Emawusi agaali “gakwatiddwa” ne “yaggulawo” “amagezi” g’abayigirizwa kkumi n’omu, ne basobola ddala “okutegeera Ebyawandiikibwa,” yali ataddewo ekisuubizo eri abo abali mu “nnaku ez’enkomerero” abaliddaawo okuva mu “okwenyamirirwa” kwabwe, ne beenenya ku mbeera yaabwe eya Laodikya ne bakkiriza “amazima.” “Omuyambi” mu “nnaku ez’enkomerero” alireeta “ebintu byonna” mu “kujjukira” kwaffe nga atuyigiriza “ebintu byonna.” Era nga bwe kikulu nnyo okuleeta amazima ag’edda mu kujjukira kwaffe nga atuyigiriza ebyo byonna, alitulaga era “ebigenda okujja.”
Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. He shall glorify me: for he shall receive of mine, and shall show it unto you. John 16:7–14.
Naye nze mbagamba amazima: kibagasa mmwe ngende; kubanga singa siŋŋende, Omuyambi tajja gyemuli; naye singa ngende, ndimutumira gyemuli. Ate bwe anajja, anenenya ensi olw'ekibi, n'ol'obutuukirivu, n'ol'okusalirwa omusango: Olw'ekibi, kubanga tebakkiriza mu nze; Olw'obutuukirivu, kubanga ngenda eri Kitaange, era temundaba nate; Olw'okusalirwa omusango, kubanga Omulangira w'ensi eno asaliddwa omusango. Nnina bingi okubagamba, naye kaakano temusobola kubitwala. Naye bwe anajja, Omwoyo ogw'amazima, alibaluŋŋamya mu mazima gonna: kubanga tajja kwogera ku ye yennyini; naye byonna by'anawulira, ebyo bye ajja okwogera: era alibabalaga eby'okujja. Anangulumiza: kubanga anaddira ku byange, era alibibalaga mmwe. Yokaana 16:7-14.
At this time the Comforter shall “guide” us into “truth,” “teach us all things,” including “things to come,” for at this time Jesus still has “many things to say unto” us. Those things whether they be things from our “remembrance,” “things to come” or the many “things” he has “yet” to say unto us is what seals us for the coming crisis. It does so, for his truth represents his creative power. He seals us in advance of the coming crisis, for He intends that we should be forewarned of the greatest period of persecution against His people that ever takes place in sacred history. That persecution specifically identifies that the words and actions which we have done in the past will be remembered and used against us as Christ’s words were twisted against him. Never-the-less we are to present the message as a witness against their rebellion as represented by Ezekiel and Christ.
Mu kiseera kino Omubeezi anaatuluŋŋamya mu 'mazima', anaatuyigiriza 'ebintu byonna', n'okutwaliramu 'ebigenda okujja', kubanga mu kiseera kino Yesu akyali n''ebigambo bingi 'by’akyagala okutugamba'. Ebyo byonna, oba biva mu 'kujjukira' kwaffe, oba 'ebigenda okujja', oba 'ebintu bingi' by’akyali 'anakyogera gye tuli', bye bitusiigako akabonero okututegekera ekizibu ekinene ekijja. Kikola bwe kityo, kubanga amazima ge galaga amaanyi ge ag’okutonda. Atusiigako akabonero nga tekinnatuuka ekizibu ekijja, kubanga ayagala tubulirwe mangu ku kiseera ekisinga obukulu eky’okutulugunyizibwa ku bantu be ekijja okubaawo mu byafaayo ebitukuvu. Okutulugunyizibwa okwo kulaga nti ebigambo n’ebikolwa bye twakola edda bijja kujjukirwa era bijja okukozesebwa okutuviirako omusango, nga bwe baakyamya ebigambo bya Kristo ne babikozesa okumuvunaana. Naye newaakubadde bityo, tusaanidde okuleeta obubaka ng’obujulizi okulaga obujeemu bwabwe, nga bwe kyeyolekedde mu Ezekyeri ne Kristo.
Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also. But all these things will they do unto you for my name’s sake, because they know not him that sent me. If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. He that hateth me hateth my Father also. If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father. But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause. But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me. John 15:20–26.
Mujjukire ekigambo kye nabagamba nti, omuddu si mukulu okusinga mukama we. Bwe banntulugunya, ne mmwe banaabatulugunya; bwe baakuuma ekigambo kyange, ne kyammwe banaakikuuma. Naye byonna ebyo banaabikola gye muli olw’erinnya lyange, kubanga tebamumanyi oyo eyantuma. Ssinga saabanga nzize ne njogera nabo, tebandibadde na kibi; naye kaakano tebalina nsonga gye beewalirizamu ku kibi kyabwe. Ali ankyawa, akyawa ne Kitange. Ssinga saabanga nkolede wakati mu bo ebikolwa bye tewali muntu mulala y’akoze, tebandibadde na kibi; naye kaakano balabye era bankyawa, nze ne Kitange bombi. Naye kino kibaddewo, ekigambo ekyawandiikiddwa mu mateeka gaabwe kituukirire nti, bankyawa nga tewali nsonga. Naye Omubeezi bw’anaajja, gwe nnaabasindikira gye muli okuva eri Kitange, ye Omwoyo gw’amazima, oguva eri Kitange, anaajulira ku nze. Yokaana 15:20-26.
The “Spirit of truth” who is the “Comforter” will “testify of” Christ, who is the “truth.” And the “truth” is the Alpha and Omega, the first and the last, the beginning and the ending. The hidden history of the seven thunders that is now being unsealed is the sealing message of the one hundred and forty-four thousand. In the aftermath of July 18, 2020 Jeremiah provides an example that we may choose to return to Him that first loved us. In accomplishing that work of returning we have the responsibility of separating the precious from the vile. If we work out our salvation, with fear and trembling and accomplish that work we will be sealed and immediately enter into the greatest crisis of earth’s history. We will also have the privilege of experiencing the history that prophets, kings and righteous men have desired to see.
“Omwoyo ow'amazima” ali “Omubeezi” “alijulirira” Kristo, oyo ali “amazima.” Era “amazima” ge “Alefa ne Omega,” ow'olubereberye n'ow'enkomerero, entandikwa n'enkomerero. Ebyafaayo ebyabikkiddwa eby'okubwatuka okusanvu, ebiri kaakano okubikkulibwa, bwe bubaka bw'okuteekebwako akabonero bwa abo emitwalo kkumi na nnya n'enkumi nnya. Oluvannyuma lwa Julaayi 18, 2020, Yeremiya atuwa eky'okulabirako tulyoke tulonde okuddayo eri Oyo eyatwagala okusooka. Mu kutuukiriza omulimu ogwo og'okuddayo, tulina obuvunaanyizibwa okwawula eby'omuwendo okuva ku bintu ebivve. Bwe tukolerera obulokozi bwaffe nga tutya era nga tukankana, ne tutuukiriza omulimu ogwo, tunaateekebwako akabonero era amangu ddala tuyingire mu kizibu ekisinga obunene mu byafaayo by'ensi. Era tunaafuna omukisa okubiriramu ebyafaayo ebyo abannabbi, bakabaka n'abatuukirivu bye baayagalanga okulaba.
Those that take up that work and return “will walk in the light proceeding from the throne of God,” and by “means of the angels there will be constant communication between heaven and earth,” which is the communication process identified in the opening verse of the book of Revelation.
Abo abakwatako ku mulimu ogwo ne baddayo "balitambulira mu musana oguva ku ntebe ey'obwakabaka ya Katonda," era ng'okuyitira mu bamalayika "walibaawo okukwatagana okutayimirira wakati w'eggulu n'ensi," ekyo kye enkola y'okukwatagana eyalambikibwa mu lunyiriri olusooka lw'ekitabo ky'Okubikkulirwa.
“Not all in this world have taken sides with the enemy against God. Not all have become disloyal. There are a faithful few who are true to God; for John writes: ‘Here are they that keep the commandments of God, and the faith of Jesus.’ Revelation 14:12. Soon the battle will be waged fiercely between those who serve God and those who serve Him not. Soon everything that can be shaken will be shaken, that those things that cannot be shaken may remain.
Si bonna abali mu nsi eno beegasse ku mulabe okumuwakanya Katonda. Si bonna bafuuse abatali beesigwa. Waliwo abatono abeesigwa eri Katonda; kubanga Yokaana yawandiika nti: ‘Wano we wali abo abakwatanga amateeka ga Katonda, n’okukkiriza okwa Yesu.’ Okubikkulirwa 14:12. Mu bbanga ttono olutalo lugenda kuba lukambwe nnyo wakati w’abo abaweereza Katonda n’abo abatamuweereza. Mu bbanga ttono buli kintu ekisobola okukankanyizibwa kijja kukankanyizibwa, era ebyo ebitayinza kukankanyizibwa bisigalewo.
“Satan is a diligent Bible student. He knows that his time is short, and he seeks at every point to counterwork the work of the Lord upon this earth. It is impossible to give any idea of the experience of the people of God who shall be alive upon the earth when celestial glory and a repetition of the persecutions of the past are blended. They will walk in the light proceeding from the throne of God. By means of the angels there will be constant communication between heaven and earth. And Satan, surrounded by evil angels, and claiming to be God, will work miracles of all kinds, to deceive, if possible, the very elect. God’s people will not find their safety in working miracles, for Satan will counterfeit the miracles that will be wrought. God’s tried and tested people will find their power in the sign spoken of in Exodus 31:12–18. They are to take their stand on the living word: ‘It is written.’ This is the only foundation upon which they can stand securely. Those who have broken their covenant with God will in that day be without God and without hope.
Sitaani musomi omunyikivu wa Baibuli. Amanyi nti ebbanga lye litono, era mu buli ngeri gy’ayinza agezaako okulwanyisa omulimu gwa Mukama ku nsi eno. Tekisoboka okuwaako ndowooza yonna ku byonna bye banaayitamu abantu ba Katonda abaaliba balamu ku nsi, nga ekitiibwa eky’omu ggulu n’okuddamu okubonyaabonyezebwa okw’edda biwungiddwa wamu. Banaatambula mu musana oguva ku ntebe ya Katonda. Okuyita mu bamalayika, walibeewo okuweerezaganako obubaka obutakoma wakati w’eggulu n’ensi. Ate Sitaani, ng’azingiranyiziddwa bamalayika ab’akabi, era ng’ayegamba nti ye Katonda, alikola ebyamagero eby’enjawulo byonna, okulimba, singa kisoboka, n’abalondwa ddala. Abantu ba Katonda tebalifunamu obukuumi mu kukola ebyamagero, kubanga Sitaani alikoppa ebyamagero ebinaakolebwa. Abantu ba Katonda abagezesebbwa era abakebereddwa balifunira amaanyi gaabwe mu kabonero akaayogerwako mu Kuvayo 31:12-18. Balina okuyimirira ku Kigambo ekiramu nti, ‘Kiwandiikiddwa.’ Kino kye kyokka ensinziro gye bayinza okuyimirirako bulungi. Abo abamenye endagaano yaabwe ne Katonda ku lunaku olwo balibeera batali na Katonda era tebalina ssuubi.
“The worshipers of God will be especially distinguished by their regard for the fourth commandment, since this is the sign of God’s creative power and the witness to His claim upon man’s reverence and homage. The wicked will be distinguished by their efforts to tear down the Creator’s memorial and to exalt the institution of Rome. In the issue of the conflict all Christendom will be divided into two great classes, those who keep the commandments of God and the faith of Jesus, and those who worship the beast and his image, and receive his mark. Although church and state will unite their power to compel all, ‘both small and great, rich and poor, free and bond,’ to receive the mark of the beast, yet the people of God will not receive it. Revelation 13:16. The prophet of Patmos beholds ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God,’ and singing the song of Moses and the Lamb. Revelation 15:2.
Abasinzizi ba Katonda balimanyibwa nnyo olw’okussaamu ekitiibwa etteeka ery’okuna, kubanga lino lye kabonero k’obusobozi bwa Katonda mu kutonda era n’obujulizi ku bwannannyini bwe ku kitiibwa n’okumusinza okw’omuntu. Ababi balimanyibwa olw’okugezaako kwabwe okuzikiriza ekijjukizo ky’Omutonzi n’okugulumiza enteekateeka ya Roma. Mu nkomerero y’olutalo Obukristaayo bwonna buliyawulibwa mu bibinja bibiri ebinene, abo abakuuma amateeka ga Katonda n’okukkiriza kwa Yesu, n’abo abasinza ekisolo n’ekifaananyi kyakyo, era ne bafuna akabonero kaakyo. Newankubadde ekkanisa n’obufuzi bijja kugatta amaanyi gaabyo okukaka bonna, ‘abatono n’abakulu, abagagga n’abavu, ab’eddembe n’abaddu,’ okufuna akabonero k’ekisolo, naye abantu ba Katonda tebalikafuna. Okubikkulirwa 13:16. Nnabbi ow’e Patimo alaba ‘abo abaawangula ekisolo, n’ekifaananyi kyakyo, n’akabonero kaakyo, n’omuwendo gw’erinnya lyaakyo, nga bayimiridde ku nnyanja ey’oluvuudo, nga balina ebitaale bya Katonda,’ era nga bayimba oluyimba lwa Musa n’Omwana gw’Endiga. Okubikkulirwa 15:2.
“Fearful tests and trials await the people of God. The spirit of war is stirring the nations from one end of the earth to the other. But in the midst of the time of trouble that is coming,—a time of trouble such as has not been since there was a nation,—God’s chosen people will stand unmoved. Satan and his host cannot destroy them, for angels that excel in strength will protect them.” Testimonies, volume 9, 15–17.
Ebigezo n’okukemebwa eby’entiisa birindiridde abantu ba Katonda. Omwoyo gw’entalo guzukusa amawanga okuva ku nkomerero emu y’ensi okutuuka ku nkomerero endala. Naye mu wakati w’ekiseera eky’obuzibu ekigenda okujja,—ekiseera eky’obuzibu nga tekyabangawo bukya wabaawo eggwanga,—abantu ba Katonda abalondedwa bajja kuyimirira nga tebakankanyizibwa. Sitaani n’eggye lye tebayinza kubazikiriza, kubanga bamalayika abalina amaanyi agasukkiridde bajja kubakuuma. Obujulizi, ekitundu 9, 15-17.
It is worthwhile to recognize that this passage is the ending of a chapter that begins on page eleven of Testimonies volume nine, which can be recognized as representing nine-eleven. It is worthwhile to take note that the title is about the coming Bridegroom, and also to the charts of Habakkuk which is where Paul derived the verse he wrote in the book of Hebrews. The beginning of the chapter is marking the history that began on September 11, 2001, the two tables of the covenant of prophecy that was entered into at the beginning of Adventism, and that the title is the last crisis, which identifies the last Midnight Cry. The end of the chapter is in complete agreement with the beginning, for both the beginning and end address the final crisis.
Kisaana okutegeera nti akatundu kano ke kuggwa kwa ssuula etandikira ku muko ogwa kkumi n’emu mu Testimonies Volume Nine, ekiyinza okutegeerekeka ng’ekikiikirira 9-11. Kisaana era okutegeera nti omutwe gugamba ku kujja kw’Omugole, era ku mmeeza za Abakkuku mwe Paulo yaggya ekyawandiiko kye yawandiika mu kitabo ky’Abaebbulaniya. Entandikwa y’essuula eraga byafaayo ebyatandika nga 11 Ssettemba 2001, n’emmeeza ebbiri z’endagaano ey’obunnabbi eyayingirwamu ku ntandikwa y’Abadiventisiti, era nti omutwe gwe ‘ekizibu eky’enkomerero,’ ogutegeeza Okukaaba okw’enkomerero mu ttumbi erya kiro. Enkomerero y’essuula eno etuukagana ddala n’entandikwa, kubanga byombi, entandikwa n’enkomerero, byogerako ku kizibu eky’enkomerero.
“Section 1—For the Coming of the King
Ekitundu 1-Olw'okujja kwa Kabaka
“Yet a little while, and He that shall come will come, and will not tarry.’ Hebrews 10:37.
"Wakyasigaddeko akaseera katono, oyo ajja okujja anajja, era tajja kulwawo.' Abaebbulaniya 10:37.
“The Last Crisis
Kiriisi ey'enkomerero
“We are living in the time of the end. The fast-fulfilling signs of the times declare that the coming of Christ is near at hand. The days in which we live are solemn and important. The Spirit of God is gradually but surely being withdrawn from the earth. Plagues and judgments are already falling upon the despisers of the grace of God. The calamities by land and sea, the unsettled state of society, the alarms of war, are portentous. They forecast approaching events of the greatest magnitude.” Testimonies, volume 9, 11.
"Tuli mu biro by’enkomerero. Obubonero bw’ebiseera obutuukirira mangu bulaga nti okujja kwa Kristo kusemberedde nnyo. Ennaku mwe tubeerera zirimu obukakafu era za mugaso. Omwoyo gwa Katonda guggyibwawo ku nsi mpola mpola naye nga kikakafu. Ebikabwa n’amasango bitandise dda okugwa ku abo abannyooma ekisa kya Katonda. Ebibonoobono eby’oku ttaka n’eby’omu nnyanja, embeera ey’obutabanguko mu bantu, n’okulabula okw’entaalo, byonna birabula. Biragulira ddala ebintu ebinene ennyo ebiri okusemberera." Obujulizi, Voliyumu 9, 11.
If we return and accept the high calling of being God’s “mouth” as represented by Jeremiah, we will very soon participate in the greatest ingathering of sacred history.
Bwe tuddaayo ne tukkiriza okuyitibwa okw’awaggulu okubeera "akamwa" ka Katonda, nga Yeremiya bwe yalaga, tujja okwetaba mangu nnyo mu kukuŋŋaanya okusinga obunene mu byafaayo ebyatukuvu.
“He spoke to them also words of hope and courage. ‘Let not your heart be troubled,’ He said; ‘ye believe in God, believe also in Me. In My Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto Myself; that where I am, there ye may be also. And whither I go ye know, and the way ye know.’ John 14:1–4. For your sake I came into the world; for you I have been working. When I go away I shall still work earnestly for you. I came to the world to reveal Myself to you, that you might believe. I go to My Father and yours to co-operate with Him in your behalf.
N’abagamba era ebigambo ebirimu essuubi n’obuvumu. ‘Mmitima gyammwe temweraliikirira,’ n’agamba; ‘mukkiriza mu Katonda; mukkirize ne mu nze. Mu nnyumba ya Kitange mulimu ebifo bingi okubeeramu; singa si bwe kityo, nnandibagambye. Ngenda okubategekera ekifo. Era bwe ngenda ne mbategekera ekifo, ndijja nate, mbatwale gye ndi; era gye ndi nammwe mube eyo. Era we ngenda mukimanyi, era n’ekkubo mukimanyi.’ Yokaana 14:1-4. Olwammwe ne njijira mu nsi; olwammwe mbadde nkolera. Bwe ngenda, ndiyongera okukolera n’obunyiikivu olwammwe. Najja mu nsi okwejulikiza gyemuli, mulyoke mukkirize. Ngenda eri Kitange era ne Kitammwe okukolaganira wamu naye olwammwe.
“‘Verily, verily, I say unto you, He that believeth on Me, the works that I do shall he do also; and greater works than these shall he do; because I go unto My Father.’ John 14:12. By this, Christ did not mean that the disciples would make more exalted exertions than He had made, but that their work would have greater magnitude. He did not refer merely to miracle working, but to all that would take place under the agency of the Holy Spirit. ‘When the Comforter is come,’ He said, ‘whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, He shall testify of Me: and ye also shall bear witness, because ye have been with Me from the beginning.’ John 15:26, 27.
‘Mazima ddala, mazima ddala mbagamba nti, oyo akkiriza mu nze, ebikolwa bye nkola naye anabikola; era n’ebisinga bino anabikola; kubanga ngenda eri Kitange.’ Yokaana 14:12. Ekyo, Kristo teyategeeza nti abayigirizwa bandikola emirimu egy’ekitiibwa okusinga egye yakola ye, naye nti omulimu gwabwe gwandibadde gwanene nnyo. Teyabadde ayogerako ku by’amagero byokka, naye ku byonna ebigenda okubaawo mu kukola kwa Mwoyo Omutukuvu. ‘Omubeezi bw’anaajja,’ bwe yagamba, ‘gwe ndibatumira okuva eri Kitange, ye Omwoyo ogw’amazima ava eri Kitange, alijulira ku nze; nammwe mujulirenga, kubanga mwabadde nange okuva ku ntandikwa.’ Yokaana 15:26, 27.
“Wonderfully were these words fulfilled. After the descent of the Holy Spirit, the disciples were so filled with love for Him and for those for whom He died, that hearts were melted by the words they spoke and the prayers they offered. They spoke in the power of the Spirit; and under the influence of that power, thousands were converted.” Acts of the Apostles, 21, 22.
Mu ngeri ey’amagero, ebigambo bino byatuukirira. Oluvannyuma lw’okukkira kw’Omwoyo Omutukuvu, abayigirizwa baajjula nnyo okwagala gy’ali era n’abo be yafiira, okutuukira ddala nga emitima ne gigonda olw’ebigambo bye baayogera n’okusaba kwe baawaayo. Baayogera mu buyinza bw’Omwoyo; era wansi w’obuyinza obwo, enkumi za bantu zaakyusibwa. Ebikolwa by’Abatume, 21, 22.