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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Thirty-One

Ekitabo kya Yoweeri ne Ekkanisa y’Abadiventisti b’Olunaku Olw’omusanvu ey’e Lawodikiya - Ennamba amakumi asatu n’emu

Number Thirty-One

Ennamba amakumi asatu mu emu

Author

Jeff Pippenger

Published

January 18, 2026

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The last three Messianic fulfillments located within the Book of Matthew identify three elements of the Sunday law waymark; the scattering of God’s people at the Sunday law, as typified by the scattering of the little flock on October 22, 1844 and the scattering of the disciples at the cross. Both scatterings align with the Sunday law. In association with Galilee, which is a symbol of a prophetic turning point, the people who have been in darkness until the Sunday law are going to be called out of darkness. Those persons are God’s other flock, the eleventh-hour workers who are awakened to the issue of the Sabbath controversy as they are called out of Babylon. Their call out of Babylon is the second phase of the judgment, which begins at God’s house, and then at the Sunday law confronts those outside of Jerusalem.

Okutuukirizibwa okusatu okwasembayo okwa Mesiya okuli mu Kitabo kya Matayo kutegeeza ebitundu bisatu by’akabonero k’etteeka lya Sande: okusaasaanyizibwa kw’abantu ba Katonda mu kiseera ky’etteeka lya Sande, nga kifaananyizibwa mu kusaasaanyizibwa kw’ekisibo ekitono ku 22 Okitobba 1844, era ne mu kusaasaanyizibwa kw’abayigirizwa ku musalaba. Okusaasaanyizibwa kwombi kwekwatagana n’etteeka lya Sande. Okukwatagana ne Galiraaya, nga kye kifaananyi ky’enkyukakyuka y’obunnabbi, abantu ababeeredde mu kizikiza okutuusa ku tteeka lya Sande bajja okuyitibwa okuva mu kizikiza. Abo be kisibo kya Katonda ekirala, abakola b’essaawa eya kkumi n’emu, abazuukusibwa ku nsonga y’empaka ezikwata ku Ssabbiiti nga bayitibwa okuva mu Babulooni. Okuyitibwa kwabwe okuva mu Babulooni kwe mutendera ogw’okubiri ogw’okusala omusango, ogutandika mu nnyumba ya Katonda, era ne mu kiseera ky’etteeka lya Sande ne gutuuka eri abo abali ebweru wa Yerusaalemi.

## The Tenth Messianic Waymark is The Sunday law Scattering

Akabonero akalaga ekkubo aka Masiya ak’ekkumi ke Okusasaanyizibwa okw’etteeka erya Sande.

> But all this was done, that the scriptures of the prophets might be fulfilled. Then all the disciples forsook him, and fled. Matthew 26:56.

> Naye ebyo byonna byaliwo, okutuukirizibwa ebyawandiikibwa eby’abannabbi. Awo abayigirizwa bonna ne bamuleka ne badduka. Matayo 26:56.

## Prediction

Okuteebereza

> Awake, O sword, against my shepherd, and against the man that is my fellow, saith the Lord of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones. Zechariah 13:7.

> Zuukuka, ayi ekitala, eri omusumba wange, ne ku musajja gwe munnaange, bw’ayogera Mukama ow’eggye: Kuba omusumba, endiga zisasaane; era ndikomawo omukono gwange ku abatono. Zekaliya 13:7.

> “We are going to be greatly scattered before long, and what we do must be done quickly.” Fundamentals of Christian Education, 535.

> Mu bbanga ttono tugenda okusaasaanyizibwa nnyo, era kye tukola kiteekwa okukolebwa mangu. Fundamentals of Christian Education, 535.

> “The time is coming when we shall be separated and scattered, and each one of us will have to stand without the privilege of communion with those of like precious faith; and how can you stand unless God is by your side, and you know that he is leading and guiding you?” Review and Herald, March 25, 1890.

> Ekiseera kijja nga tunaawukana era ne tusasaanira, era buli omu ku ffe alisigala okuyimirira yekka nga talina mukisa gw’okubeera mu bumu n’abo abalina okukkiriza okufaanagana ne kwaffe okw’omuwendo omukulu; era osobola otya okuyimirira singa Katonda tali ku ludda lwo, era ng’omanyi nti ye akukulembera era akuluŋŋamya? Review and Herald, Maarisi 25, 1890.

## The Eleventh Messianic Waymark is the Calling of the Gentiles

Akabonero k’ekkubo ak’Obwamesiya ak’ekkumi n’emu ke kuyitibwa kw’Abamawanga

> That it might be fulfilled which was spoken by Esaias the prophet, saying, The land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles; The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up. Matthew 4:14–16.

> Okutuukirira ekyayogerwa Isaaya nnabbi ng’ayogera nti, Ensi ya Zebbulooni, n’ensi ya Naftaali, awali ekkubo erya nnyanja, emitala w’Yoludaani, Galiraaya ya Bannamawanga; abantu abaatudde mu kizikiza balabye omusana omukulu; n’abo abaatudde mu nsi n’ekisiikirize eky’okufa, omusana gubazibukidde. Matayo 4:14-16.

## Prediction

Okuteebereza

> Nevertheless the dimness shall not be such as was in her vexation, when at the first he lightly afflicted the land of Zebulun and the land of Naphtali, and afterward did more grievously afflict her by the way of the sea, beyond Jordan, in Galilee of the nations. The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined. Isaiah 9:1, 2.

> Naye newaakubadde, ekizikiza tekiriba nga bwe kyali mu kubonaabona kwayo, ku lubereberye bwe yasooka n’anyigiriza mu ngeri entono ensi ya Zebbulooni n’ensi ya Nafutaali, ate oluvannyuma n’aginyigiriza nnyo ku kkubo ery’ennyanja, emitala Yoludaani, mu Ggaliraaya ey’amawanga. Abantu abatambulanga mu kizikiza balabye ekitangaala ekinene; abo abatuula mu nsi y’ekisiikirize ky’okufa, ku bo ekitangaala kimulidde. Isaaya 9:1, 2.

At the Sunday law the latter rain will be poured out without measure and the Gentiles will see great light. Persecution will scatter the faithful and spread the message.

Mu kiseera ky’etteeka erya Ssande, enkuba ey’oluvannyuma ejja kuyiyibwa awatali kipimo, era Abamawanga bajja kulaba ekitangaala ekinene. Obutulugunyizibwa bujja kusasaanya ab’eesigwa era bujja kusasaaza obubaka.

> “‘They will deliver you up to councils, … yea and before governors and kings shall ye be brought for My sake, for a testimony to them and to the Gentiles.’ Matthew 10:17, 18, R. V. Persecution will spread the light. The servants of Christ will be brought before the great men of the world, who, but for this, might never hear the gospel. The truth has been misrepresented to these men. They have listened to false charges concerning the faith of Christ’s disciples. Often their only means of learning its real character is the testimony of those who are brought to trial for their faith. Under examination these are required to answer, and their judges to listen to the testimony borne. God’s grace will be dispensed to His servants to meet the emergency. ‘It shall be given you,’ says Jesus, ‘in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you.’ As the Spirit of God illuminates the minds of His servants, the truth will be presented in its divine power and preciousness. Those who reject the truth will stand to accuse and oppress the disciples. But under loss and suffering, even unto death, the Lord’s children are to reveal the meekness of their divine Example. Thus will be seen the contrast between Satan’s agents and the representatives of Christ. The Saviour will be lifted up before the rulers and the people.

> ‘Baalibawaayo mu bukiiko, ... era mu maaso g’abaami b’obuvunaanyizibwa n’abakabaka mulitwalibwa ku lwange, okubeera obujulirwa eri bo n’eri Abaamawanga.’ Matayo 10:17, 18, R. V. Okubonyaabonyezebwa kulisaasaanya ekitangaala. Abaddu ba Kristo balitwalibwa mu maaso g’abakulu b’ensi, abaliba nga, singa si kino, tebandiwulidde Enjiri. Amazima gabategeezeddwaamu bubi eri abantu bano. Bawulidde okuvunaanibwa okw’obulimba ku bw’ekkiriza bw’abayigirizwa ba Kristo. Nnyingi emirundi, ekkubo lyokka ery’okumanya engeri yaalyo ey’amazima, lye bujulirwa bw’abo abaletebwa mu musango olw’ekkiriza kyabwe. Mu kubuuzibwa, abo bawalirizibwa okuddamu, era n’abalamuzi baabwe bawalirizibwa okuwulira obujulirwa obuleetebwa. Ekisa kya Katonda kirigabibwa eri abaddu be okutuukana n’embeera ey’ekitali kya bulijjo. ‘Mulibuweerwa,’ bw’ayogera Yesu, ‘mu ssaawa eyo yennyini ebigambo bye muligamba; kubanga si mmwe aboogera, wabula Mwoyo wa Kitammwe aboogera mu mmwe.’ Nga Mwoyo wa Katonda amulisa amagezi g’abaddu be, amazima galibonekerezebwa mu maanyi gaagwo ag’Obwa-Katonda n’omuwendo gwaagwo omw’ekitiibwa. Abo abagaana amazima balyimirira okuvunaana n’okunyigirizanga abayigirizwa. Naye mu kufiirwa n’okubonyaabonyezebwa, ne okutuusa n’okufa, abaana ba Mukama balibikkula obuwombeefu bw’Ekyokulabirako kyabwe eky’Obwa-Katonda. Bwe batyo enjawulo wakati w’abaweereza ba Setaani n’abakiikirira Kristo ejja kweyoleka. Omulokozi aligulumizibwa mu maaso g’abafuzi n’abantu.

> “The disciples were not endowed with the courage and fortitude of the martyrs until such grace was needed. Then the Saviour’s promise was fulfilled. When Peter and John testified before the Sanhedrin council, men ‘marveled; and they took knowledge of them, that they had been with Jesus.’ Acts 4:13. Of Stephen it is written that ‘all that sat in the council, looking steadfastly on him, saw his face as it had been the face of an angel.’ Men ‘were not able to resist the wisdom and the spirit by which he spake.’ Acts 6:15, 10. And Paul, writing of his own trial at the court of the Caesars, says, ‘At my first defense no one took my part, but all forsook me…. But the Lord stood by me, and strengthened me; that through me the message might be fully proclaimed, and that all the Gentiles might hear: and I was delivered out of the mouth of the lion.’ 2 Timothy 4:16, 17, R. V.

> Abayigirizwa tebaawaweebwa obugumu n’obunyikivu bw’abajulizi abattibwa olw’okukkiriza okutuusa lwe kyetaagibwa ekisa ekyo. Awo ekisuubizo ky’Omulokozi ne kituukirizibwa. Bwe Petro ne Yokaana baajulirira mu maaso g’olukiiko lwa Sanedirini, abantu “ne beewuunya; era ne bategeera ku bo nti baali babadde wamu ne Yesu.” Ebikolwa 4:13. Ku Stefano kiwandiikiddwa nti, “bonna abaali batudde mu lukiiko, nga bamusimbyeko amaaso, ne balaba amaaso ge nga gaali ng’amaaso ga malayika.” Abantu “tebaayinza kuwakanya amagezi n’Omwoyo bye yayogerangamu.” Ebikolwa 6:15, 10. Era Pawulo, ng’awandiika ku musango gwe mu mbuga y’Abakayisaali, agamba, “Mu kwewozaako kwange okwasooka tewali yannyimirira ku ludda lwange, naye bonna banvaako.... Naye Mukama yannyimirira kumpi, n’annyweza; bwatyo okuyita mu nze obubaka bubuulibwe mu bujjuvu, era Ab’amawanga bonna bawulire: era ne nwanulwa mu kamwa k’empologoma.” 2 Timoseewo 4:16, 17, R. V.

> “The servants of Christ were to prepare no set speech to present when brought to trial. Their preparation was to be made day by day in treasuring up the precious truths of God’s word, and through prayer strengthening their faith. When they were brought into trial, the Holy Spirit would bring to their remembrance the very truths that would be needed.” The Desire of Ages, 354, 355.

> Abaddu ba Kristo tebaalagirwa kutegeka njogera eyateekeddwawo gyebandiyanjulira bwe banditwalibwa mu musango. Okuteeseteeka kwabwe kwandibadde kuba buli lunaku mu kussa mu mutima eby’amazima eby’omuwendo eby’Ekigambo kya Katonda, era okuyita mu kusaba okunyweza okukkiriza kwabwe. Bwe banditwalibwa mu musango, Omwoyo Omutukuvu yandibajjukiza amazima gennyini ag’etaagibwa. The Desire of Ages, 354, 355.

Judgment begins with the house of God at 9/11 and ends at the Sunday law, when judgment then moves to God’s other flock outside of the house of God.

Okusalirwa omusango kutandikira ku nnyumba ya Katonda ku 9/11 era kuwedda ku Tteeka lya Ssande; olwo okusalirwa omusango ne kulyoka kutambulira eri ekisibo kya Katonda ekirala ekiri ebweru w’ennyumba ya Katonda.

## The Twelfth Messianic Waymark is Judgment to the Gentiles

Akabonero k’eMesiya ak’ekkumi n’ebiri ke Kusala Omusango eri Ab’amawanga

> That it might be fulfilled which was spoken by Esaias the prophet, saying, Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall bring judgment to the Gentiles. He shall not strive, nor cry; neither shall any man hear his voice in the streets. A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory. And in his name shall the Gentiles trust. Matthew 12:17–21.

> Okutuukirizibwa ekigambo ekyayogerwa Isaaya nnabbi nti, Laba, omuddu wange gwe nnalonda; omwagalwa wange, gwe emmeeme yange emusiimye: nditeeka Omwoyo gwange ku ye, era alireeta obwenkanya eri amawanga. Tajja kuliwana, newaakubadde okukaaba; era tewali muntu anaawulira eddoboozi lye mu nguudo. Ekikonge ekivunise taakimenya, n’oluwuzi lw’ettaala olusiriira taluzikiza, okutuusa lw’anaasindikira obwenkanya mu buwangula. Era mu linnya lye abaamawanga banaateeka essuubi. Matayo 12:17-21.

## Prediction

Okuteebereza

> Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles. He shall not cry, nor lift up, nor cause his voice to be heard in the street. A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth. He shall not fail nor be discouraged, till he have set judgment in the earth: and the isles shall wait for his law. Isaiah 42:1–4.

> Laba omuddu wange, gwe mmuwagira; omulonde wange, gwe omwoyo gwange gusiima; nteekedde ku ye Omwoyo gwange: alireeta obwenkanya eri amawanga. Tajja kukaaba, so tajja kuyimusa eddoboozi lye, so tajja kuleeta eddoboozi lye okuwulirwa mu luguudo. Omugogo ogumenyese tagumenya, n'olwogi olubuuba taluzikiza: alireeta obwenkanya mu mazima. Tajja kugwaamu maanyi, so tajja kunakuwala, okutuusa lw'anaateekawo obwenkanya mu nsi: n'ebizinga birilindirira amateeka ge. Isaaya 42:1-4.

The close of judgment for the house of God began in July of 2023, when a voice was heard in the streets where Moses and Elijah laid dead in a valley of dead dry bones. When the voice was heard, judgment began to close for the house of God, and proceeded towards the judgment of the Gentiles. There are twelve Messianic fulfillments in the book of Matthew which identify the major waymarks in the reform movement of the one hundred and forty-four thousand. Those twelve waymarks are typified by the Messiah. 1989; 1996; 9/11, 2001; July 18, 2020; July 2023; 2024; the Midnight Cry, the separation of the priests and the Sunday law are all identified, with 9/11 having an internal and external witness and the Sunday law having an internal witness of a scattering, and then two witnesses of the judgment period of the eleventh-hour workers. Nine waymarks of the reform movement of the one hundred and forty-four thousand directly identified in the book of Matthew.

Okuggalwawo kw’omusango ku Nnyumba ya Katonda kwatandika mu Julaayi 2023, ng’eddoboozi lyawulirwa mu nguudo mwe Musa ne Eriya baali beebase nga bafudde, mu kiwonvu ky’amagumba agafu n’amakalu. Eddoboozi bwe lyawulirwa, okusala omusango ku Nnyumba ya Katonda ne kwatandika okuggalibwa, ne kweyongera okutuuka ku kusala omusango kw’Abamawanga. Waliwo okutuukirizibwa kwa Mesiya kkumi n’ebiiri mu kitabo kya Matayo, agalambulula obulambuzi b’ekkubo obw’enkulu mu kibiina ky’enkyukakyuka ky’emitwalo kkumi n’ennaanansi. Obulambuzi obwo kkumi n’ebiiri bukiikiriziddwa mu kifaananyi kya Mesiya. 1989; 1996; 9/11, 2001; Julaayi 18, 2020; Julaayi 2023; 2024; Okukaaba okw’ettumbi ly’ekiro; okwawukana kw’Abasaserdooti; n’etteeka lya Ssande—byonna byalambikiddwa, nga 9/11 erina omujulirwa ow’omunda n’ow’ebweru, ate etteeka lya Ssande nga lirina omujulirwa ow’omunda ogw’okusaasaanyizibwa; oluvannyuma ne wabaawo abajulirwa babiri ab’ekiseera ky’okusala omusango ky’abakozi b’essaawa ya kkumi n’emu. Obulambuzi bw’ekkubo mwenda bw’ekibiina ky’enkyukakyuka ky’emitwalo kkumi n’ennaanansi bulambikiddwa butereevu mu kitabo kya Matayo.

Matthew is the alpha of the New Testament and Revelation is the omega. Matthew is a prophetic masterpiece whose significance was sealed up until the latter days. It contains the omega twelve chapters, that correspond to the alpha of Genesis chapter eleven to twenty-two. As the alpha to Revelation, it parallels the inspired relationship of Daniel and Revelation. What is revealed of the books of Daniel and Revelation concerning their prophetic relationship, would hold true with the relationship of Matthew and Revelation. What we have been informed along those lines would equate to:

Matayo ye Alufa ey’Endagaano Empya, ate Okubikkulirwa kye Omega. Matayo ye kikolebwa ekituukiridde eky’obunnabbi, amakulu gaakyo agaasibwamu akabonero okutuusa ku nnaku ez’enkomerero. Kirimu ensuula kkumi na bbiri ez’Omega, ezikwatagana n’Alufa w’Olubereberye, okuva ku ssuula kkumi n’emu okutuuka ku ssuula amakumi abiri mu bbiri. Nga bwe kiba Alufa ku Okubikkulirwa, kifaananyiriza obukwatirize obuwuubizibwa bw’Omwoyo Omutukuvu obuli wakati wa Danyeri n’Okubikkulirwa. Ebyo ebyabikkulirwa ku bitabo bya Danyeri n’Okubikkulirwa mu kikwata ku bukwatirize bwabyo obw’obunnabbi, bijja kusigala nga bya mazima era bisaanira n’obukwatirize bwa Matayo n’Okubikkulirwa. Ebyo bye twategeezeddwa mu ngeri eyo byenkana ne bino:

In the book of Matthew, the same line of prophecy is taken up as in the book of Revelation.

Mu kitabo kya Matayo, olunyiriri olumu lw’obunnabbi lutwalibwaamu nga bwe lutwalibwaamu mu kitabo ky’Okubikkulirwa.

> “Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

> Okubikkulirwa kye kitabo ekifunze, naye era kye kitabo ekigguddwawo. Kiwandiikamu ebintu ebyewuunyisa ebirina okubaawo mu nnaku ez’oluvannyuma z’ebyafaayo by’ensi eno. Enjigiriza ez’omu kitabo kino zikkakafu era zitegeerekeka; si bya kyama wadde ebyetobeleru. Mu kyo mukwatibwamu olunyiriri lw’obunnabbi olumu nga bwe luli mu Danyeri. Obunnabbi obumu Katonda abuddamu, okulaga nti busaanidde okutekebwako omwoyo. Mukama tadamu bintu ebitali bya makulu manene. Manuscript Releases, voliyumu 9, omuko 8.

The book of Matthew takes up the “same line of prophecy” as Revelation and Daniel, and it is brought to perfection in the book of Revelation, for the word “complement” means perfection.

Enjiri ya Matayo egoberera “olunyiriri olumu lw’obunnabbi” nga Okubikkulirwa ne Danyeri, era olunyiriri olwo luleetebwa okutuukirira mu Kitabo ky’Okubikkulirwa, kubanga ekigambo “complement” kitegeeza okutuukirira.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

> Mu Kitabo ky’Okubikkulirwa ebitabo byonna eby’Baibuli bisisinkira wamu era bimalirizibwa awo. Wano we wali okujjuzibwa kw’ekitabo kya Danyeri. Kimu kya obunnabbi; ekirala kya okubikkulirwa. Ekitabo ekyasiimibwa si Kitabo ky’Okubikkulirwa, wabula ekitundu eky’obunnabbi bwa Danyeri ekikwata ku nnaku ez’enkomerero. Malayika n’alagira nti, ‘Naye ggwe, ai Danyeri, komya ebigambo bino, osiime ekitabo, okutuusa ku biro eby’enkomerero.’ Danyeri 12:4. Ebikolwa by’Abatume, 585.

Matthew, Daniel and Revelation are the same book.

Matayo, Danyeri n’Okubikkulirwa kye kitabo kyekimu.

> “The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> "Ebitabo bya Danyeri n’Okubikkulirwa biri kimu. Kimu kya obunnabbi, ekirala ky’okubikkulirwa; kimu kitabo ekyasibiddwa, ekirala kitabo ekigguliddwa. Yokaana yawulira ebyama ebyayogerwa obubwatuka bw’enkuba, naye yalagirwa obutabiwandiika." Okunnyonnyola kwa Bayibuli kw’Abadiventisti b’Olunaku Ol’omusanvu, voliyumu 7, omuko 971.

It seemed important to take time to place the book of Matthew in context which could emphasize the prophetic significance of Peter being in Caesarea Philippi before I turned the study back to the book of Joel. I will try to summarize my observations of the book of Matthew in an attempt to illustrate the tremendous prophetic significance of Peter at Caesarea Philippi, which is Panium of Daniel eleven verses thirteen to fifteen.

Kyalabika eky’omugaso nnyo okutwala obudde okuteeka ekitabo kya Matayo mu mbeera yaakyo entuufu, ekisobola okusimbawo nnyo obukulu obw’obunnabbi obw’eby’okubeerawo kwa Peetero e Kayisaliya Firipo, nga sinnaddiza kunoonyereza kwange ku kitabo kya Yoweeri. Ndigezaako okunyikiza mu bufunze ebirowoozo ebyava mu kukebera kwange ku kitabo kya Matayo, mu kaweefube okulaga obukulu obw’obunnabbi obw’ekitalo obw’eby’okubeerawo kwa Peetero e Kayisaliya Firipo, ekyo kye Panium ekyogerwako mu Danieri essuula kkumi n’emu, ennyiriri 13 okutuuka ku 15.

The book of Matthew is structured upon three distinct prophetic lines. The first line is the first ten chapters; the second line is the next twelve chapters that are followed by the third line made up of six chapters. The first ten chapters represent the first angel of Revelation fourteen, the next twelve chapters represent the second angel of Revelation fourteen and the last six chapters represent the third angel of Revelation fourteen. I have not yet clearly proven this observation, but it can easily be accomplished. Before we do that, I wish to continue drawing some of the broader strokes upon the canvas that is the book of Matthew.

Ekitabo kya Matayo kyategekeddwa ku nnyiriri ssatu ez’obunnabbi ez’enjawulo. Olunyiriri olusooka lwe ssuula kkumi ezasooka; olw’okubiri lwe ssuula kkumi na bbiri eziddirira, nga olw’okusatu luli lwa ssuula mukaaga. Essuula kkumi ezasooka ziyimiririra Malayika ow’olubereberye ow’Okubikkulirwa essuula kkumi na nnya, essuula kkumi na bbiri eziddirira ziyimiririra Malayika ow’okubiri ow’Okubikkulirwa essuula kkumi na nnya, era essuula mukaaga ezisembayo ziyimiririra Malayika ow’okusatu ow’Okubikkulirwa essuula kkumi na nnya. Sinnaba kulaga bukakafu obulambulukufu ku kulaba kuno, naye kisoboka mangu okukituukiriza. Nga tetunnaba kukikola, njagala okwongera okusiiga ennyiriri ennene ku kanvasi eyitibwa ekitabo kya Matayo.

The second line of chapters eleven through twenty-two are represented by the second angel, and the second angel always identifies a doubling, for Babylon is fallen, is fallen. Chapters eleven through twenty-two of Genesis set forth the promise and then the three-step covenant of God with a chosen people through the patriarch Abram. The very center verse of those twelve chapters identifies “circumcision” as the sign of the covenant, and it was established in the second of three steps. The very center verse of Matthew’s parallel covenant line is when Simon Barjona’s name is changed to Peter.

Olunyiriri olw’okubiri olw’emitwe kkumi n’emu okutuuka ku abiri mu bbiri lukiikirirwa malaika ow’okubiri, era malaika ow’okubiri bulijjo alaga okuddibwamu emirundi ebiri, kubanga Babulooni agudde, agudde. Emitwe kkumi n’emu okutuuka ku abiri mu bbiri mu Olubereberye biteeka mu maaso okusuubiza, oluvannyuma ne ndagaano ya Katonda mu mitendera esatu eri abantu abalondeddwa, ng’eyitira mu mujjajja Abramu. Olunyiriri olwa wakati ddala mu mitwe egyo kkumi n’ebiri lutegeeza "okutahiribwa" nga kabonero ka ndagaano, era kyateekebwawo mu mutendera ogw’okubiri mu mitendera esatu. Olunyiriri olwa wakati ddala mu luyiriri olugeregere olw’endagaano lwa Matayo lye kiseera erinnya lya Simooni Barjona lyakyusibwa okufuuka Peetero.

> And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. Matthew 16:18.

> Era nze nkugamba naawe nti ggwe oli Peetero, era ku lwazi luno ndizimba ekkanisa yange; n'enzigi z'amagombe tezijakugirukirira. Matayo 16:18.

Peter’s name represents the one hundred and forty-four thousand, and he is representing the class who base their faith upon hearing the message of Christ. Not simply the message about Jesus, but the message which Jesus identified as having been given to Peter by the Lord Himself.

Erinnya lya Peetero limeerereza emitwalo kkumi n’ena n’enkumi nnya, era ye ayimirira mu kifo ky’ekibiina ekissiza okukkiriza kwakyo ku kuwulira obubaka bwa Kristo. Si kyokka obubaka obw’ekikwata ku Yesu, naye obubaka Yesu bweyalambika nti bwaweebwa Peetero Mukama yennyini.

> He saith unto them, But whom say ye that I am?

> N’abagamba nti, Naye mmwe mugamba nti ndi ani?

> And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him,

> Era Simooni Peetero n’addamu n’agamba nti, Ggwe Kirisito, Omwana wa Katonda omulamu. Era Yesu n’addamu n’amugamba nti,

> Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. Matthew 16:15–17.

> Omukisa guli ku ggwe, Simooni Barjona; kubanga kino tekyakubikkulirwa ggwe n’omubiri newaakubadde omusaayi, wabula Kitange ali mu ggulu. Matayo 16:15-17.

Peter’s faith is based upon Jesus becoming the Christ—the Messiah. Peter’s name is changed, as was Abram’s to mark a covenant relationship, and his name equates to 144,000, and in that very verse, the great controversy is identified as a Rock who is the foundation of a church, that would prevail against the churches of hell. The one hundred and forty-four thousand are the final manifestation of a chosen covenant people, and Peter represents that group.

Okukkiriza kwa Peetero kusinziira ku Yesu ng’afuuse Kirisito—Mesiya. Erinnya lya Peetero lyakyusibwa, nga bwe lyakyusibwa erya Abulaamu okulaga enkolagana ey’endagaano, era erinnya lye liyenkana 144,000; era mu lunnyiriri olwo ddala, olutalo olukulu lwayolesebwa nga Olwazi olubeera essinziro ly’ekkanisa eyandiwangudde amakkanisa ga Gehena. Aba 144,000 be ekyokulabisibwa ekyasembayo ky’abantu b’Endagaano abalondebwa, era Peetero akiimirira ekibinja ekyo.

Peter also simultaneously represents the first Christian church, the church of the disciples, for that is the history where Christ placed the foundation of His church. Christ is the foundation and He is also the capstone, and Peter is a symbol of the first Christian bride and the last Christian bride. Therefore, Peter is both an alpha and an omega symbol in one verse.

Peetero era mu kiseera kye kimu akiikirira ekkanisa ey’abakristaayo eyasooka, ekkanisa y’abayigirizwa; kubanga mu byafaayo ebyo mwe Kristo yassaawo omusingi gw’ekkanisa ye. Kristo ye musingi era ye n’ejjinja ery’oku ntikko, ate Peetero ye kabonero k’omugole Omukristaayo asooka n’omugole Omukristaayo ow’enkomerero. Bwe kityo, Peetero ye kabonero ka Alufa n’Omega byombi mu lunyiriri lumu.

That one verse is the center verse of twelve chapters that represent the second angel’s message, and Peter “doubles” as the first bride and the last bride. The last bride will be in a war with the synagogue of Satan, and the last bride will be made up of two groups. One group, the one hundred and forty-four thousand, the other group are the great multitude. The great multitude are represented by Smyrna and the one hundred and forty-four thousand by Philadelphia.

Olunyiriri olwo lwe lunyiriri olw’omumakkati mu mitwe kkumi n’ebiri egyeyimirira obubaka bw’omalaika ow’okubiri, era Peetero ayimirira mu bifo byombi ng’omugole omwasooka n’omugole ow’enkomerero. Omugole ow’enkomerero aliba mu lutalo n’ekkuŋaaniro lya Setaani, era omugole ow’enkomerero alibeera mu bibinja bibiri. Ekibiina ekimu kye 144,000, ekibiina ekirala kye ekibiina ekinene nnyo. Ekibiina ekinene nnyo kiyimiririrwa Smyrna, ate abo 144,000 bayimiririrwa Philadelphia.

The one hundred and forty-four thousand are Philadelphians and Peter’s name change in verse eighteen represents the sealing of the one hundred and forty-four thousand. He is the symbol of those who are sealed, and in the verse, the very center verse of the twelve covenant chapters, he aligns with the very center verse in the twelve chapters of Genesis, where circumcision is identified as the sign. Revelation chapters eleven through twenty-two provide the third line to the twelve chapters of covenant testimony, and the center verse of those twelve chapters identifies the marriage of the whore of Revelation seventeen with the kings of the earth.

Abo emitwalo kkumi n’enna n’enkumi nnya bali Ab’e Firaderufiya, era okukyusibwa kw’erinnya lya Peetero mu olunyiriri olw’ekkumi n’omunaana kuyimirira okuteekebwako akabonero kw’abo emitwalo kkumi n’enna n’enkumi nnya. Ye akabonero ka abo abaatekebwako akabonero, era mu olunyiriri olwo, olunyiriri olwa wakati ddala mu ssuula kkumi na bbiri ez’Endagaano, ye agukwatagana n’olunyiriri olwa wakati ddala mu ssuula kkumi na bbiri ez’Olubereberye, aw’obukomole bumanyiddwa nti bwe kabonero. Essuula kkumi n’emu okutuuka ku amakumi abiri mu bbiri ez’Okubikkulirwa ziwa olunyiriri olw’okusatu eri ssuula kkumi na bbiri ez’obujulirwa bw’Endagaano, era olunyiriri olwa wakati ddala mu ssuula ezo kkumi na bbiri bulambulula obufumbo bw’omukazi omwenzi owa Okubikkulirwa essuula kkumi na musanvu n’abakabaka b’ensi.

> And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:11.

> Era ensolo eyali, n’eteri, ye oyo omunaana, era ava mu abo omusanvu, era agenda mu kuzikirira. Okubikkulirwa 17:11.

This verse is involved with identifying the final fall of Babylon the great, and the first fall of Babel was in the first chapter of Genesis’ twelve-chapter covenant line. Peter is representing the one hundred and forty-four thousand in the center verse, that aligns with the center verse of Genesis. In the center verse of Revelation, the fall of Babylon the great, brings to the conclusion the story of Nimrod the great hunter of Babel.

Olunyiriri luno likwatagana n’okulambulula okugwa okw’enkomerero kwa Babulooni Enkulu, ate okugwa okusooka kwa Babeeri kwali mu ssuula esooka ey’olunyiriri lw’endagaano olw’amasuula kkumi n’abiri mu kitabo ky’Olubereberye. Peetero akiikirira enkumi kikumi ana mu nnya mu lunyiriri olw’awakati, olukwatagana n’olunyiriri olw’awakati olw’Olubereberye. Mu lunyiriri olw’awakati olw’Okubikkulirwa, okugwa kwa Babulooni Enkulu kukomekkereza ebyafaayo bya Nimuroodi omuyigga omukulu wa Babeeri.

The center verses of each of these three prophetic lines identify either the seal of God or the mark of the beast. The beginning Babylonian covenant of death in Genesis reaches its end in Revelation. In doing so it places a beginning and an ending upon all three lines, when they are brought together, line upon line. Where Peter is employed as a symbol of the great controversy between the Rock and the gates of Hell is the second angel’s message, for the second angel’s message is Babylon is fallen (Nimrod) is fallen (the whore of Rome). The second line in Matthew’s three lines is the second angel’s message for it identifies two falls of Babylon. It presents a counterfeit marriage right where the true marriage in consummated, at the Sunday law. It represents the number “8” as counterfeit of God’s people who are the true eight. The papacy is also portrayed as counterfeiting God, for it was, and yet is, and shall ascend. It ascends, right where the ensign ascends—the Sunday law.

Ennyiriri ez’omu makkati mu buli omu ku misitale gino esatu egy’obunnabbi zitegeeza akasiba ka Katonda oba akabonero k’ensolo. Entandikwa y’endagaano ey’okufa ey’Obabulooni mu Olubereberye etuuka ku nkomerero yaayo mu Okubikkulirwa. Bwe kityo, eteeka okutandika n’enkomerero ku misitale gyonna esatu, bwe gikuŋŋaanyizibwa wamu, olunyiriri ku lunyiriri. Awali Peetero akozeebwa ng’akabonero k’Olutabaalo Olukulu wakati w’Olwazi n’enzigi z’Emaggombe eyo ye bubaka bw’omumulangelwa ow’okubiri, kubanga obubaka bw’omumulangelwa ow’okubiri bwebwo: Babulooni agudde (Nimulodi) agudde (omukyala omwenzi owa Ruumi). Omusitale ogw’okubiri mu misitale esatu eza Matayo gwe bubaka bw’omumulangelwa ow’okubiri, kubanga gulaga okugwa kwa Babulooni emirundi ebiri. Gulaga obufumbo obwa bulimba gyennyini we butuukirizibwa obufumbo obw’amazima, ku tteeka lya Ssande. Guleetereza ennamba “8” ng’eky’obulimba ekikoppa abantu ba Katonda, be bannaana ab’amazima. Obupapa nabwo bulagibwa nga bukoppa Katonda, kubanga bwaliwo, era buliwo, era bujja okuyambuka. Bwe buyambuka, gyennyini we kiyimusibwa ekibendera—etteeka lya Ssande.

In Matthew there are twelve Messianic fulfillments, and there is between three hundred to five hundred prophecies of the Messiah in the Old Testament. Matthew contains twelve directly identified fulfillments, far and above any of the other three gospels. Those twelve fulfillments align with nine distinct waymarks in the reformatory movement of the one hundred and forty-four thousand. Nine symbolizes completeness, for there is no number beyond “nine,” for every other amount following “nine,” employs only the nine digits of one through nine, and the zero. Nine is fullness. Of those nine waymarks, two have more than one of Matthew’s fulfillments. 9/11 has two, and the Sunday law has three.

Mu Matayo mulimu okutuukirizibwa kwa Mesiya kkumi na bibiri, era mu Endagaano Enkadde waliwo obunnabbi bwa Mesiya obuli wakati wa bikumi bisatu ne bikumi bitaano. Matayo alimu okutuukirizibwa kkumi na bibiri ezilambikiddwa butereevu, nga zisukkiridde nnyo eziri mu njiri endala esatu zonna. Okutuukirizibwa eyo kkumi na bibiri gakwatanagana n’obubonero bw’ekkubo mwenda eby’enjawulo mu lugendo olw’okutereeza lw’abo 144,000. Omuwendo mwenda kikola ng’akabonero k’okutuukirira, kubanga tewali muwendo ogusinga “mwenda”; buli muwendo ogujja oluvannyuma lwa “mwenda” gukozesa nnamba mwenda okuva ku emu okutuuka ku mwenda, n’eri ziro. Mwenda ye bujjuvu. Ku bubonero bw’ekkubo mwenda obwo, bubiri bulina okutuukirizibwa kwa Matayo okusinga kumu: 9/11 bulina bibiri, ate etteeka lya Ssande liri na bisatu.

The time of the end in 1989, the formalization of the message in 1996, followed by 9/11, followed by the disappointment of July 18, 2020, followed by the voice in the wilderness in July of 2023, which led to the resurrection of 2024, which leads to the Midnight Cry, followed by the separation of the priests, that culminates at the Sunday law. Nine waymarks, one which has two witnesses and one that has three witnesses; 9/11 has two and the Sunday law three. This means that in the reform line of the one hundred and forty-four thousand, 9/11’s two witnesses unto the Sunday law’s three witnesses—marks the sealing time of the one hundred and forty-four thousand. The twelve waymarks align with every reformatory movement, and in doing so, they emphasize and identify the sealing time of the one hundred and forty-four thousand from 9/11 unto the Sunday law.

Ekiseera eky’enkomerero mu 1989, okufuulibwa okutongole kw’obubaka mu 1996, ne kigobererwa 9/11, ne kigobererwa okuggwaamu essuubi kwa Julaayi 18, 2020, ne kigobererwa eddoboozi mu ddungu mu Julaayi wa 2023, ekyavaako okuzuukira kwa 2024, ekireeta Okukaaba okw’ekiro wakati, ne kigobererwa okwawulibwa kw’abasaserdooti, ekituuka ku ntikko ku Tteeka lya Sande. Obubonero bw’ekkubo mwenda, omu mulina abajulirwa babiri ate omulala mulina abajulirwa basatu; 9/11 erina babiri, ate Tteeka lya Sande basatu. Kino kitegeeza nti mu layini y’enkyukakyuka ey’aba 144,000, abajulirwa babiri ba 9/11 okutuuka ku bajulirwa basatu b’etteeka lya Sande—kikumanyisa ekiseera eky’okuteekebwako akabonero ky’aba 144,000. Obubonero bw’ekkubo kkumi na bbiri bwegendera wamu n’entambula yonna ey’enkyukakyuka, era mu kukikola bityo, binyweza era bikalambulula ekiseera eky’okuteekebwako akabonero ky’aba 144,000 okuva ku 9/11 okutuuka ku Tteeka lya Sande.

In doing so, it identifies two witnesses at 9/11, and three witnesses at the Sunday law. The two witnesses at 9/11 are the second angel’s message and the three witnesses at the Sunday law are the third angel’s message. Therefore, the line produced with Matthew’s fulfillments of Messianic prophecies isolates and magnifies the sealing time, while identifying the second angel as the alpha to the history of the sealing time, and the third angel as the omega. That means the sealing time is bookended between a number two and a number three, thus placing twenty-three, a symbol of the atonement—over the entire history of the sealing.

Mu kukikola, kirambulula abajulizi babiri ku 9/11, n’abajulizi basatu ku tteeka lya Sande. Abajulizi babiri ab’oku 9/11 bali obubaka bw’Omulayika ow’okubiri, ate n’abajulizi basatu ab’oku tteeka lya Sande bali obubaka bw’Omulayika ow’okusatu. Olw’ekyo, olunyiriri oluzimbiddwa ng’olweyambisa okutuukirizibwa kw’obunnabbi bwa Mesiya okwawandiikibwa Matayo luyawula era lugulumiza ekiseera eky’okusiigibwa akabonero, nga lw’ekiraga Omulayika ow’okubiri nga ye Alufa mu byafaayo by’ekiseera eky’okusiigibwa akabonero, ate Omulayika ow’okusatu nga ye Omega. Kino kitegeeza nti ekiseera eky’okusiigibwa akabonero kitandikira ku nnamba bbiri era kiggwa ku nnamba ssatu, bwe kityo ne kiteeka amakumi abiri mu ssatu, akabonero k’Okuyonjonnyereza, ku byafaayo byonna by’okusiigibwa akabonero.

In the book of Matthew there are three prophetic lines, that represent the first, second and third angels respectively, and that the twelve chapters in the second line of Matthew represents the covenant with the one hundred and forty-four thousand, for it is the omega to Genesis’ alpha covenant with Abram. This also means that as the second angel, when Peter represents both the first and last Christian bride, Peter’s doubling establishes the prophetic requirement of a doubling in the second angel. Upon three witnesses the number twelve is the rope that binds the three lines of twelve chapters together, so when we find another representation of the number twelve in the book of Matthew, it must be aligned with the other twelve in the book of Matthew.

Mu Enjiri eya Matayo mulimu ennyiriri essatu ez’obunnabbi, nga buli emu eraga malayika asooka, ow’okubiri, n’ow’okusatu mu nteekateeka yaayo. Era essuula kkumi n’ebbiri mu nnyiriri ey’okubiri mu Matayo ziraga endagaano n’abantu 144,000, kubanga ye Omega ku ndagaano ey’Alpha ey’Olubereberye ne Abram. Kino kitegeeza era nti, nga mu nteekateeka y’omalayika ow’okubiri, bwe Peetero ayimirira omugole omukristaayo ow’okutandika n’ow’enkomerero byombi, okuddirwamu kwa Peetero emirundi ebiri kuteekaawo okuteekwa okw’obunnabbi okw’okuddirwamu emirundi ebiri mu malayika ow’okubiri. Ku bajulizi basatu, omuwendo kkumi n’ebbiri gwe muguwa ogusiba wamu ennyiriri essatu eza ssuula kkumi n’ebbiri, kale bwe tusaanga ekirala eky’omuwendo kkumi n’ebbiri mu Enjiri eya Matayo, kirina okukwatagana n’ebirala kkumi n’ebbiri ebiri mu Matayo.

The twelve chapters of Matthew, that begin with the symbolic number eleven and end with its symbolic counterpart, number twenty-two, align with the reform line of the one hundred and forty-four thousand represented by the twelve Messianic fulfillments, thus manifesting a second “doubling” in the line of the second angel. The twelve Messianic fulfillments, together with the twelve chapters are the “doubling” of the second angel, but when multiplied they represent 144,000. Peter is doubled, and the number twelve is also doubled. Those doublings fulfill the doubling of Babylon falling twice.

Essuula kkumi n’ebiri eza Matayo, ezitandika n’ennamba ey’ekifaananyi kkumi n’emu ne ziggwira ku nnamba ekikwatagana nayo mu kifaananyi, amakumi abiri mu bbiri, zikwatagana n’olunyiriri lw’okutereeza lw’144,000, oluyimiririrwa okutuukirizibwa kwa Masiya kkumi n’ebiri, bityo ne ziraga ‘okukubira kabiri’ okwa okubiri mu lunyiriri lw’omalayika ow’okubiri. Okutuukirizibwa kwa Masiya kkumi n’ebiri, awamu n’essuula kkumi n’ebiri, kye ‘kukubira kabiri’ kw’omalayika ow’okubiri; naye bwe bikubibwa biyimiririra 144,000. Peetero akubiriddwa mu kabiri, era n’ennamba kkumi n’ebiri nayo ekubiriddwa mu kabiri. Okukubira kabiri okwo kwo okutuukiriza okukubira kabiri okw’okugwa kwa Babulooni emirundi ebiri.

Chapters eleven through twenty-two represent the second angel of Revelation fourteen. Ten is symbolic of a test, and the first of three tests, is the first ten chapters of Matthew. “Ten” symbolizes a test. Because Matthew is the alpha to Revelations omega, chapter one of either book begins with a revelation of Jesus Christ. In chapter one Joseph is tested over believing the angel or not. His counterpart was John the Baptist’s father Zechariah, who disbelieved and failed the same test. One accepted a providential birth, the other doubted.

Amasuula kkumi n’emu okutuuka ku amakumi abiri mu bbiri gayimirira malaika ow’okubiri ogw’Okubikkulirwa essuula kkumi na munaana. Kkumi kiyimirira ekigezo, era ekisooka ku bigezo bisatu kye masuula kkumi agasooka ag’Ekitabo kya Matayo. “Kkumi” kiyimirira ekigezo. Kubanga Matayo ye Alpha ate Okubikkulirwa ye Omega, essuula emu eya buli kimu ku bitabo byombi etandika n’okubikkulirwa kwa Yesu Kristo. Mu ssuula esooka Yosefu agezebwa ku nsonga y’okukkiriza ebigambo by’omumalaika oba nedda. Omufaananyizo gwe ogw’oku luyi olulala yali Zekaliya, kitaawe wa Yokaana Omubatiza, eyatakkiriza era n’asubwa ekigezo ekyo kye kimu. Omu yakkiriza obuzaale obw’enteekateeka ya Katonda, omulala n’abuusabuusa.

In chapter two Herod feared the birth of a new king, and Joseph and Mary fled into Egypt. John the Baptist brought the first test in chapter three, a first test which Sister White identifies as a life or death test, for she wrote that “those who rejected the message of John could not be benefitted by Jesus.” The first angel is a testing message that calls on men, as did John to fear God, for the hour of God’s judgment is coming. This is represented by John when he asked “who hath warned you to flee from the wrath to come?”

Mu Essuula ey’okubiri Kerode yatyanga okuzaalibwa kwa kabaka omuggya, era Yusufu ne Maliya ne baddukira e Misiri. Yokaana Omubatiza yaleeta ekigezo ekisooka mu Essuula ey’okusatu, ekigezo ekisooka Mukyala White kye yalambika ng’ekigezo eky’obulamu oba okufa, kubanga yawandiika nti, “abo abagaana obubaka bwa Yokaana tebaayinza kuganyulwa mu Yesu.” Malayika asooka aleeta obubaka obugezesa obuyita abantu, nga bwe yakola Yokaana, okutya Katonda, kubanga essaawa y’okusala omusango kwa Katonda egenda okutuuka. Kino kiyimirizibwa Yokaana bwe yabuuza nti, “ani yabalabula okudduka obusungu obugenda okujja?”

Then in chapter four, Jesus is fasting for forty days that culminate with three distinct tests, for the three tests are always represented in the first angel’s message. Then Jesus began to build the foundations by selecting His disciples, for with Ezra and Nehemiah the foundations of the temple were laid in the history of the first decree, and with the Millerite’s, the foundations were laid in the history of the first angel. The foundations are the beatitudes, followed by His miracles that led to His sending out the twelve disciples to end chapter ten. The twelve disciples were then in place, and inspiration identifies the disciples were the foundation of the Christian church. By chapter eleven the foundations were finished.

Mu ssuula ey’okuna, Yesu yasiiba ennaku amakumi ana, ne gaggukira mu bigezo bisatu eby’awukana obulungi, kubanga ebigezo bisatu ebyo byeyimiririzibwa bulijjo mu bubaka bw’omubaka w’olubereberye. Awo Yesu n’atandika okuteekawo emisingi mu kulondamu abayigirizwa be, kubanga mu mulembe gwa Ezeera ne Neemiya emisingi g’eYeekaalu gyateekebwa mu byafaayo by’ekiragiro ekyasooka, era ne mu mulembe gw’Abamillerite emisingi ne giteekebwawo mu byafaayo by’omubaka w’olubereberye. Emisingi ge bigambo eby’omukisa, ne bigoberwako ebyamagero bye ebyavaamu okusindika abayigirizwa kkumi na babiri, okutuuka ku nkomerero y’essuula ey’ekkumi. Awo abayigirizwa kkumi na babiri ne bateekebwawo, era Okusikirizibwa kutegeeza nti abayigirizwa be baali omusingi gw’Ekkanisa ya Kikristaayo. Okutuuka ku ssuula ey’ekkumin’emu, emisingi gyaali gimaliriziddwa.

In chapter eleven the disciples are ministering on their own, Jesus is alone identifying a distinct break between chapter ten and eleven. Chapters one through ten are the first angel’s message, that ended at the arrival of the second. The second angel produces a division, a separation as with the Millerites and the Protestants. Chapter ten ends with Jesus separating from the disciples, and in chapter eleven He is alone.

Mu ssuula ey’ekkumi n’emu, abayigirizwa baweereza bokka; Yesu ali yekka, ekyo kiraga obuwawulo obulambulukufu wakati w’essuula ey’ekkumi n’ey’ekkumi n’emu. Essuula emu okutuuka ku kkumi bye bubaka bwa malaika asooka, era obwo bwaggwa ng’atuuse malaika ow’okubiri. Malaika ow’okubiri aletawo okuwawulibwa, okwawukana ng’ekyavaawo wakati w’Abamillerite n’Abapurotestanti. Essuula ey’ekkumi erikoma ne Yesu yeeyawula okuva mu bayigirizwa, era mu ssuula ey’ekkumi n’emu ye yekka.

Chapter eleven through twenty-two represents the second angel, leading to chapter twenty-three through to twenty-eight, as the third line of the third angel. Of course the third angel arrives at the Sunday law, which is what the Passover of chapters twenty-six through twenty-eight represents. “23” is the symbol of the atonement, and the first of those six chapters represent the first angel’s message and the last three chapters represent the third angel’s message. The two chapters in the middle (24 & 25) represent the second angel. The last three chapters contain “23” specific waymarks aligning chapter “23,” as the first angel or the beginning and chapters twenty-six through twenty-eight as the third, with “23” waymarks. Chapter 23 is the first angel, and the next two chapters are the second angel and the last three chapters are the third angel.

Essuula 11 okutuuka ku 22 zikiikirira malaika ow’okubiri, era zikulembera okutuuka ku essuula 23 okutuuka ku 28, ng’olunyiriri olw’okusatu olw’omalaika ow’okusatu. Kyamanyiddwa nti malaika ow’okusatu atuuka ku tteeka erya Ssande, era ekyo kye kiikirirwa mu Okuyitako okw’essuula 26 okutuuka ku 28. “23” kye kabonero k’Okutabaganya, era essuula eyasooka ku zo mukaaga ekiikirira obubaka bwa malaika ow’olubereberye, ate essuula ssatu ez’oluvannyuma zikiikirira obubaka bwa malaika ow’okusatu. Essuula ebbiri ez’omu makkati (24 ne 25) zikiikirira malaika ow’okubiri. Essuula ssatu ez’oluvannyuma zirimu “23” obubonero obw’enjawulo obulaga ekkubo, nga bikwataganya essuula “23” ng’emalaika ow’olubereberye oba entandikwa, wamu n’ensuula 26 okutuuka ku 28 ng’emalaika ow’okusatu, ku “23” obubonero obwo. Essuula 23 ekiikirira malaika ow’olubereberye, ate essuula ebbiri ezigoberera zikiikirira malaika ow’okubiri, ate essuula ssatu ez’oluvannyuma zikiikirira malaika ow’okusatu.

The third line in Matthew represents the third angel, and it is divided into three steps. Chapter 23 is the first step, and the first angel. Chapters 24 and 25 are the second step, and the second angel. Chapters 26, 27, and 28 are the third step and the third angel. One chapter for the first angel, two chapters for the second angel and three chapters for the third. The third, which is Passover, which represents the cross, which in turn aligns with the Sunday law, is also represented by Pentecost.

Olunyiriri olw’okusatu mu Matayo luyimirira malayika ow’okusatu, era lugabanyiziddwa mu emitendera esatu. Essuula 23 ye mutendera ogwasooka, era ye malayika ow’okusooka. Essuula 24 ne 25 ze mutendera ogw’okubiri, era ze malayika ow’okubiri. Essuula 26, 27 ne 28 ze mutendera ogw’okusatu, era ze malayika ow’okusatu. Essuula emu ey’omalayika ow’okusooka, essuula bbiri ez’omalayika ow’okubiri, n’essuula ssatu ez’omalayika ow’okusatu. Omutendera ogw’okusatu, ogwo kwe Paska, oguyimirira omusaalaba, era nate gutuukagana n’etteeka erya Ssande, era guyimirirwako ne Pentekosite.

Pentecost is the number 50, and 50 is the symbol of the Jubilee. The Jubilee contains a forty-ninth year, the end of the seventh cycle of seven years. The number 49 precedes the number 50, but is directly connected to it. The third line in Matthew begins with chapter 23, it is then followed by two chapters (24, 25) that add up to 49, just before the third angel that represents the number 50.

Pentekooti ye nnamba 50, era nnamba 50 ye kabonero ka Yubile. Yubile erimu omwaka ogw’amakumi ana mu mwenda, ogwo gwe guli enkomerero y’omutendera ogw’omusanvu ogw’emyaka musanvu. Ennamba 49 ekulembera ennamba 50, naye ekwatagana nayo mu butereevu. Olunyiriri olw’okusatu mu Matayo lutandika n’Essuula 23; oluvannyuma ne guddirwako essuula ebbiri (24, 25) ezigattiddwa wamu ne ziba 49, nga zibanjiririra Malayika ow’okusatu akiikirira ennamba 50.

The beginning of the line of six chapters is “23” and the end is “23” waymarks and the amount that is derived from adding chapter 26, with 27 and 28 equals “81,” which is a symbol of the priests embedded in the very verses that identify the shedding of the blood that the Heavenly High Priest would use in His high priestly ministry. For this reason, the title of chapter “81” in The Desire of Ages is based upon Matthew 28.

Entandikwa y’olunyiriri lw’emitwe mukaaga ye “23,” ate n’enkomerero yaalwo eri “23” ebimanyiro by’ekkubo; era omuwendo ogufunibwa mu kuŋŋaanya wamu omutwe 26 n’ogwa 27 n’ogwa 28 guba “81,” oguli akabonero ak’abakabona akaateekebwamu ddala mu bigambo byennyini by’ebyawandiiko ebiraga okuyiwa omusaayi gwe Kabona Omukulu ow’eggulu yandikozesa mu buweereza bwe obwa Kabona Omukulu. Olw’ensonga eno, erinnya ly’omutwe ogwa “81” mu The Desire of Ages lisigamiziddwa ku Matayo 28.

> “Chapter 81— ‘The Lord Is Risen’

> Essuula 81- ‘Mukama azuukidde’

> “This chapter is based on Matthew 28:2–4, 11–15.” The Desire of Ages, 780.

> "Essuula eno esinzidde ku Matayo 28:2-4, 11-15." The Desire of Ages, 780.

The number “81” represents the priesthood and in Leviticus 8 the seven days of consecration of the priests is set forth. In Numbers chapter 8, the purification of the Levites is set forth. In 2 Chronicles, “81” priests oppose king Uzziah, and the passage directly contributes to establishing the sealing message of the one hundred and forty-four thousand.

Ennamba “81” eyimirira obukabona, era mu Eby’Abaleevi essuula 8 zirambikibwa ennaku musanvu ez’okutukuzibwa kw’abakabona. Mu Okubala essuula 8, okutukuzibwa kw’Abaleevi kulambikibwa. Mu Ebyafaayo Ebyokubiri, abakabona “81” baamuyimirira mu maaso ga kabaka Uuziya, era ekitundu ekyo ky’Ebyawandiikibwa kikwatira butereevu ku kuteekawo obubaka bw’okuteekebwako akabonero bw’ab’enkumi kikumi ana mu nnya.

> But when he was strong, his heart was lifted up to his destruction: for he transgressed against the Lord his God, and went into the temple of the Lord to burn incense upon the altar of incense. And Azariah the priest went in after him, and with him fourscore priests of the Lord, that were valiant men: And they withstood Uzziah the king, and said unto him, It appertaineth not unto thee, Uzziah, to burn incense unto the Lord, but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou hast trespassed; neither shall it be for thine honour from the Lord God.

> Naye bwe yanywera, omutima gwe ne gulumizibwa okulw’okuzikirira kwe; kubanga yasobya eri Mukama Katonda we, n’ayingira mu yeekaalu ya Mukama okwotereza obubaane ku kyoto ky’obubaane. Azaliya kabona n’ayingira amuvirako, nga wamu naye abakabona ba Mukama kinaana, abasajja ab’amaanyi; ne bawakanya Uziya kabaka, ne bamugamba nti, Tekikugwanira ggwe, Uziya, okwotereza obubaane eri Mukama, wabula kya bakabona, batabani ba Alooni, abaatukuzibwa okwotereza obubaane: fuluma mu kifo ekitukuvu; kubanga osobye; era tekiriba kye kitiibwa kyo okuva eri Mukama Katonda.

> Then Uzziah was wroth, and had a censer in his hand to burn incense: and while he was wroth with the priests, the leprosy even rose up in his forehead before the priests in the house of the Lord, from beside the incense altar. And Azariah the chief priest, and all the priests, looked upon him, and, behold, he was leprous in his forehead, and they thrust him out from thence; yea, himself hasted also to go out, because the Lord had smitten him. And Uzziah the king was a leper unto the day of his death, and dwelt in a several house, being a leper; for he was cut off from the house of the Lord: and Jotham his son was over the king’s house, judging the people of the land. 2 Chronicles 26:16–21.

> Awo Uuziya n’asunguwala, era ng’alina ekibya ky’obubaane mu mukono gwe okwotereza obubaane; era ng’asunguwalidde bakabona, ebigenge ne bivumbuka ku maaso g’omutwe gwe mu maaso ga bakabona mu nnyumba ya Mukama, okumpi n’ekyoto ky’obubaane. Ne Azaliya Kabona asinga obukulu, ne bakabona bonna, ne bamutunuulira, laba, yali alina ebigenge ku maaso g’omutwe gwe; ne bamugoba okuva eyo; ye, era naye yennyini n’ayanguwa okufuluma, kubanga Mukama yali amukubye. Era Kabaka Uuziya n’abeera omugenjwa okutuusa ku lunaku lw’okufa kwe, n’abeeranga mu nnyumba eyawukanye, ng’ali omugenjwa; kubanga yali yawukanyiziddwa okuva mu nnyumba ya Mukama; ate Jotamu mutabani we yali asinga obukulu ku nnyumba ya kabaka, ng’asala emisango gy’abantu b’ensi. 2 Ebyafaayo 26:16-21.

Eighty-one as a symbol is associated with the priests who opposed Uzziah’s efforts to offer sacrifices in the sanctuary. The prophetic structure of the passage of Uzziah aligns with the prophetic structure of Daniel eleven verses eleven and twelve. Both passages identify a southern king, whose heart is lifted up from military victories, and especially the recent victory over a king of the north. When verse eleven of Daniel eleven was fulfilled by Ptolemy at the battle of Raphia, he, as did Uzziah, sought to offer a sacrifice in the sanctuary at Jerusalem, but was resisted by the priests. Line upon line the two witnesses identify the Ukrainian war that is almost ended.

Kinaana mu emu ng’akabonero kikwatagana n’abakabona abaagaana okugeza kw’Uuziya okuwaayo ebiweebwayo mu Watukuvu. Enteekateeka ey’obunnabbi ey’ekitundu eky’Uuziya ekwatagana n’enteekateeka ey’obunnabbi ey’omu Danyeri 11:11–12. Ebitundu byombi biraga Kabaka w’Obukiikaddyo, omutima gwe gukuzibwa olw’obuwanguzi mu ntalo, naddala obuwanguzi obwasembayo ku Kabaka w’Obukiikakkono. Bwe olulunyiriri olwa kkumi na emu olw’omu Danyeri 11 lwatuukirizibwa Pitolomeo mu lutalo lwa Raphia, ye, nga Uuziya bwe yakola, yagezaako okuwaayo ekiweebwayo mu Watukuvu e Yerusaalemi, naye n’agaanyizibwa abakabona. Olunyiriri ku lunyiriri abajulizi ababiri balaga entalo eya Yukureini eri kumpi okuggwaawo.

Chapter eighty-one of The Desire of Ages, is based upon Matthew 28, and identifies Christ ascending to begin His work as the Heavenly High Priest.

Essuula ey’ennamba 81 ey’ekitabo The Desire of Ages, essinziira ku Matayo 28, era eraga nti Kristo ayambuka mu ggulu okutandika omulimu gwe nga Kabona Asinga Obukulu ow’eggulu.

> Now of the things which we have spoken this is the sum: We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens. Hebrews 8:1.

> Kati ku ebyo bye twogeddeko, omutwe gwabyo guno: Tulina kabona asinga obukulu ow’ekika kino, eyatuuziddwa ku mukono ogwa ddyo ogw’entebe ey’Obukulu mu ggulu. Abaebbulaniya 8:1.

The number “81” is a symbol of the priests, and chapters 26, 27, 28; the third step of the third line in Matthew adds up to 81. The second step adds up to 49 and the first step is 23. Eighty-one represents 80 priests and a high priest in the testimony of Uzziah. At this level the 80 priests are human, and the high priest is Divine. 81 represents the combination of Divinity with humanity. The number one in the number eighty-one represents Divinity.

Ennamba "81" kye kabonero k'abasaserdooti, era kiyimirira ne Essuula 26, 27, 28; eddala ery'okusatu ery'olunyiriri olusatu mu Matayo ligattibwa ne lifuuka 81. Eddala ery'okubiri ligattibwa ne lifuuka 49, ate ery'olubereberye li 23. Ennamba 81 eyimirira abasaserdooti 80 n'Omusaserodooti Omukulu mu bujulizi bwa Uuziya. Ku mutindo guno, abasaserdooti 80 ba bantu, ate Omusaserodooti Omukulu ye wa Obwakatonda. 81 eyimirira okwegattika kw'Obwakatonda n'Obuntu. Ennamba emu eri mu 81 eyimirira Obwakatonda.

The number one in eleven represents humanity and also Divinity. The number one in the number twenty-one represents Divinity, and twenty humanity. The two and one combination can be seen in the disciples on the road to Emmaus.

Ennamba emu mu kkumi n’emu eyimirira obuntu era n’Obwa Katonda. Ennamba emu mu nnamba amakumi abiri mu emu eyimirira Obwa Katonda, ate amakumi abiri gayimirira obuntu. Okugatta kw’ebiri n’emu kulabika mu bayigirizwa abali ku kkubo okugenda e Emawusi.

The three and one combination is humanity and Divinity as represented by the fiery furnace of Shadrach, Meshach and Abednego.

Okugatta kwa basatu n’omu kye obuntu n’obwakatonda, nga bwe kiikirirwa mu kyoto eky’omuliro ekya Sadraki, Mesaki ne Abedinego.

The four and one combination identifies that the combination of Divinity with humanity is accomplished in the fourth generation.

Omugatte ogwa nnya n’emu gulaga nti okugattibwa kw’Obwakatonda n’obuntu kutuukirizibwa mu lulyo olw’okuna.

The five and one combination identifies the five virgins waiting for the bridegroom.

Okugatta kwa ttaano n’emu kulambulula abawala abataano abalindirira omugole.

The six and one combination represents man’s relation to the seventh-day Sabbath, of which Divinity is the Lord of. The number “six” is a symbol of man, and the one is Christ.

Obwegatta bwa mukaaga n’emu bukiikirira enkolagana y’omuntu ne Ssabbiiti y’olunaku olw’omusanvu, gy’Obwa Katonda ye Mukama waayo. Omuwendo ‘mukaaga’ ke kabonero k’omuntu, ate ‘emu’ ye Kristo.

The seven and one combination represents the transition of the seventh church of Laodicea into the Philadelphian experience.

Okugatta kwa musanvu n’emu kuyimirira okukyukira kw’ekkanisa ey’omusanvu eya Lawodikiya mu mbeera eya Filadelfiya.

81 is a symbol of the priests and their relation to the high priest.

Omuwendo 81 gwe kabonero k’abakabona n’enkolagana yaabwe n’omukabona asinga obukulu.

The nine and one combination identifies completion. Pregnancy is nine months. There were 9 generations leading to Noah, and nine generations after which led to the covenant. Jesus gave up the ghost at the ninth hour. The nine and one combination is identifying the finishing of the work of sealing His people.

Okugatta kwa mwenda n’emu kutegeeza okumalirizibwa. Obuto buba bwa myezi mwenda. Waliwo emirembe gy’enzadde mwenda egyatuusa eri Nuuwa, ate oluvannyuma ne wabaawo emirembe gy’enzadde emirala mwenda egyatuusa ku ndagaano. Yesu n’awaayo omwoyo ku ssaawa ey’omwenda. Okugatta kwa mwenda n’emu kutegeeza okumalirizibwa kw’omulimu ogw’okuteekako akabonero ku bantu be.

In this context, one is the combination of humanity and Divinity, number two is the Divine teacher, teaching humanity. Number three is the three angel’s message, which is the message they are taught in number two. Number four identifies the fourth generation, thus identifying the prophetic history when the five wise virgins are manifested, and recreated as represented by the sixth creation day. Then the seventh step identifies the transition to Philadelphia and the enigma of the eight being of the seven. At which point the covenant is accomplished and the priesthood of “81” is lifted up to finish the work represented by the number nine. At each step number one is the Lion of the tribe of Judah, who is also Palmoni, the Wonderful Numberer. 81 is a symbol of the priests. Palmoni created all the numbers.

Mu nsengeka eno, omu ye kuyungibwa kw’obuntu n’Obwakatonda; omuwendo bbiri ye Muyigiriza ow’Obwakatonda, ng’ayigiriza abantu. Omuwendo ssatu ye Obubaka bw’Abamalayika Basaatu, era bwo bubaka bwe bayigirizibwa mu muwendo bbiri. Omuwendo nnya alambulula olulyo olw’okuna, bityo n’ategeeza ebyafaayo eby’obunnabbi, nga abawala abagezi etaano balabisibwa era ne batondebwa bupya, nga kikiikirirwa ku Lunnaku olw’omukaaga olw’Okutonda. Awo ettambiro ery’omusanvu liraga okukyuka okutuuka e Filadefiya era n’ekyama ky’omunaana, ng’ali wa mu musanvu. Kye kiseera endagaano lwe etuukirizibwa, era obwakabona bwa “81” bugulumizibwa okumaliriza omulimu ogukiikirirwa omuwendo mwenda. Ku buli ttambiro, omuwendo gumu ye Empologoma ey’omu kika kya Yuda, era ye Palmoni, Omubala Omw’ekitalo. 81 kye kabonero k’abakabona. Palmoni yatonda ennamba zonna.

The number eleven represents half of twenty-two, and they both represent the combination of Divinity with humanity. In a recent article I included two statements that address the beginning and ending.

Ennamba kkumi na emu eyimirira ekitundu kya amakumi abiri mu bbiri, era ennamba zombi ziyimirira okwegatta kw’Obwakatonda n’obuntu bwa muntu. Mu kiwandiiko ekyasembayo nnateekamu ebigambo bibiri ebikwata ku ntandikwa n’enkomerero.

The first statement identified that when Ellen White had her initial visions of the sanctuary, she was shown that the Sabbath commandment shown brighter than the other commandments. She was also shown that in the latter days the “doctrine of the incarnation” was invested with a soft radiance. The Sabbath was a light at the beginning that typified the doctrine of the incarnation at the end. The combination of Divinity with humanity is the doctrine of the incarnation, for it is the doctrine of Christ taking upon Himself human flesh, and thus setting the example that Divinity combined with humanity does not sin.

Okutegeeza okusooka kwalaga nti bwe Ellen White yafuna ebyolesebwa ebyasooka eby’ekitukuvu, yayolebwa nti ekiragiro kya Ssabbiiti kyayaka okusinga ebiragiro ebirala. Era yayolebwa nti mu nnaku ez’oluvannyuma “enjigiriza ey’okufuuka omubiri” yaatikkibwa omusana ogutonnye ogw’obuwombeefu. Ssabbiiti yali omusana ku ntandikwa ogwalaga mu kifaananyi enjigiriza ey’okufuuka omubiri ku nkomerero. Okugattibwa kw’Obwakatonda n’Obuntu kye “enjigiriza ey’okufuuka omubiri,” kubanga eno ye enjigiriza eya Kristo okutwala ku ye omubiri gw’obuntu, era n’atyo n’ateekawo ekyokulabirako nti Obwakatonda nga bugattiddwa n’Obuntu tebusobya.

Eleven plus eleven equals twenty-two, and the number eleven begins each of the twelve-chapter covenant lines, and each end with twenty-two. The chapters elevens and verse elevens within the Scriptures represent waymarks of the one hundred and forty-four thousand.

Kkumi n’emu okugattibwa ku kkumi n’emu kiba amakumi abiri mu bbiri, era omuwendo kkumi n’emu gutandika buli lumu mu emirongo gy’endagaano egy’essuula kkumi n’ebiri, era buli lumu mu gyo gukoma ku amakumi abiri mu bbiri. Essuula eza kkumi n’emu n’ennyiriri ez’ekkumi n’emu mu Ebyawandiikibwa ziyimirira ng’obubonero bw’ekkubo bw’abantu 144,000.

## 2014

2014

The Ukrainian war began in 2014, and is the external line of the sealing time of the one hundred and forty–four thousand.

Olutalo lw’e Yukurayini lwatandika mu 2014, era lwe olunyiriri olw’ebweru olw’ekiseera eky’okuteekebwako akabonero ky’ab’enkumi kikumi n’ana mu nnya.

> And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. Daniel 11:11.

> Ate kabaka w’obukiikaddyo anasunguwalirwa nnyo, n’afuluma n’alwana naye, ye kabaka w’obukiikakkono yennyini; n’oyo anafulumya ekibiina kinene; naye ekibiina ekyo kinaaweebwa mu mukono gwa kabaka w’obukiikaddyo. Danyeri 11:11.

## July 18, 2020

18 Julaayi 2020

The first disappointment was Jesus’ tarrying to go to raise Lazarus, the crowning miracle and the seal of God. Jesus waited four days before resurrecting Lazarus. The verse in John is identifying the last of seven miracles that are directly identified in the gospel of John. The first was changing water to wine. There is much light in considering the seven miracles that culminate with John 11:11, and all the theologians agree that there are only seven miracles in John, based upon those miracles being directly identified. For this reason, they do not include Christ’s resurrection as the eighth sign, but it was a miracle, and His resurrection is the sign of the covenant, so the resurrection in the book of John is the eighth miracle, that is of the seven, for each of the previous seven miracles was accomplished through the power of His resurrection.

Okusubwa essuubi okwasooka kwali okukereerewa kwa Yesu okugenda okuzuukiza Lazaro, eky’amagero eky’okukomekkereza era kye kasirifu ka Katonda. Yesu yasigala ennaku nnya nga tannazuukiza Lazaro. Olunyiriri olwo mu Yokaana lulambulula eky’enkomerero ku by’amagero omusanvu ebyalambikiddwa butereevu mu Njiri ya Yokaana. Ekyasooka kwe kukyusa amazzi ne gafuuka wayini. Waliwo omusana munene mu kutunuulira by’amagero omusanvu ebikomerekerako ne Yokaana 11:11, era ab’eby’enjigiriza y’eddiini bonna bakkiriziganya nti mu Yokaana waliwo by’amagero musanvu bokka, nga bino babikwasa ensonga nti ebyo by’amagero byalambikibwa butereevu. Olw’ensonga eno tebagattako okuzuukira kwa Kristo nga kabonero ak’omunaana, naye kyali eky’amagero, era okuzuukira kwe kwe kabonero k’omukago; ky’ekivaako okuzuukira mu kitabo kya Yokaana kuba eky’amagero eky’omunaana, nga kisibiddwa ku musanvu, kubanga buli kimu ku by’amagero omusanvu ebyasooka byatuukirizibwa mu maanyi g’okuzaukira kwe.

> These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. John 11:11.

> Bino bwe yayogera; oluvannyuma n’abagamba nti, Munnaffe Lazaro yeebase; naye ngenda okumuzuukusa mu tulo. Yokaana 11:11.

## July, 2023

Julaayi, 2023

In July 2023, the voice in the wilderness began to cry out a message that possesses the Spirit of life.

Mu July w’omwaka gwa 2023, eddoboozi ery’omu ddungu lyatandika okuyogerera waggulu obubaka obulimu Omwoyo gw’obulamu.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.

> Era oluvannyuma lw’ennaku ssatu n’ekitundu, Omwoyo gw’obulamu oguva eri Katonda ne guyingira mu bo, ne bayimirira ku bigere byabwe; era entiisa enkulu yaggwa ku abo abaabalaba. Okubikkulirwa 11:11.

John is born eight days before the Sunday law, for it is at the Sunday law that his father Zechariah speaks. John’s name is changed from Zechariah unto John at the Sunday law, when his name change identifies a covenant relationship. The birth typifies the resurrection of those slain in the streets on July 18, 2020.

Yokaana yazaalibwa ennaku munaana nga etteeka lya Sande tekinnaba kutuuka, kubanga ku tteeka lya Sande kwe Zekaliya kitaawe ayogera. Erinnya lya Yokaana likyusibwa okuva ku Zekaliya okufuuka Yokaana ku tteeka lya Sande, nga okukyusibwa kw’erinnya lye kulaga enkolagana ey’endagaano. Okuzalibwa kuno kufaananyiriza okuzuukira kw’abo abattibwa mu nguudo ku July 18, 2020.

> Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he. Matthew 11:11.

> Mazima mbagamba nti, mu baazaalibwa abakazi tewazukkulawo omukulu okusinga Yokaana Omubatiza; wabula omuto mu Bwakabaka obw’Eggulu amusukkirako. Matayo 11:11.

## 2024

2024

Isaiah identifies the second gathering that was fulfilled in 1849. The second gathering began in July of 2023, and ends when God’s people are sealed.

Isaaya alaga okukuŋŋaanyizibwa okw’okubiri okwatuukirizibwa mu mwaka gwa 1849. Okukuŋŋaanyizibwa okw’okubiri kwatandika mu mwezi gwa July omwaka gwa 2023, era guggwaawo nga abantu ba Katonda baateekeddwako akabonero.

> And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. Isaiah 11:11.

> Era ku lunaku olwo kijja kuba nti Mukama aliddamu okussa omukono gwe omulundi ogwokubiri okufuna obusigalira bw’abantu be obuliba busigalawo, okuva mu Bwasuli, ne mu Misiri, ne mu Pathurosi, ne mu Kuwusi, ne mu Eramu, ne mu Sinaari, ne mu Kamasi, n’okuva mu bizinga eby’omu nnyanja. Isaaya 11:11.

## Just Before the Sunday law

Mu maaso ddala g'Etteeka lya Sande

Jesus just finished the triumphal entry, thus identifying the transition from the Midnight Cry to the Sunday law, He has the twelve disciples with Him, for they are already chosen before the Sunday law.

Yesu amalirizza okuyingira kwe okw’obuwanguzi, bwe kityo n’alaga enkyukakyuka okuva mu Enduulu ey’omu ttumbi ly’ekiro okutuuka ku tteeka erya Sande. Alina abayigirizwa kkumi n’abiri wamu naye, kubanga baalondebwa dda nga tteeka erya Sande telinnaba kutuukawo.

> And Jesus entered into Jerusalem, and into the temple: and when he had looked round about upon all things, and now the eventide was come, he went out unto Bethany with the twelve. Mark 11:11.

> Awo Yesu n’ayingira mu Yerusaalemi, era n’ayingira mu Yeekaalu; bwe yamala okutunuulira ebintu byonna, era akawungeezi bwe kyali kituuse, n’afuluma n’agenda e Besaniya wamu n’abayigirizwa ekkumi n’ababiri. Makko 11:11.

When the sealing is accomplished upon the one hundred and forty-four thousand, just before the Sunday law, the joining together of the husband of Divinity with the wife of humanity is finished, and the two are eternally one, for the atonement is finished.

Bw’anaaba kuwedde okuteekebwako akabonero ku 144,000, nga tekannakakasibwa mu mateeka etteeka erya Sande, okwegattibwa kwa bba w’Obwakatonda n’omukyala w’Obuntu kuba kuwedde, era bombi babeera omu emirembe gyonna, kubanga okutabaganya kumaliriziddwa.

> Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord. 1 Corinthians 11:11.

> Wabula mu Mukama, tewali omusajja awatali omukazi, era tewali omukazi awatali omusajja. 1 Abakkolinso 11:11

The miracle birth of Sarah, a birth long overdue since the rebellion of 1863, is accomplished when the woman of Revelation twelve gives birth to twins. The first child arrives at the Midnight Cry and the second child at the Sunday law. The child who came out second, had the scarlet thread that represents the sign of Rahab at Jericho.

Okuzaalibwa okw’amagero kwa Saala, okwabadde kususse obudde okuva mu bujeemu bwa 1863, kutuukirizibwa omukyala ow’Okubikkulirwa ekkumi n’ebiri bw’azala abalongo. Omwana asooka atuuka ku Kukaaba kw’ettumbi ly’ekiro, n’omwana owookubiri ku tteeka lya Ssande. Omwana eyafulumira nga owookubiri yali n’omugwa ogumyufu oguyimirira akabonero ka Laaba e Yeliko.

> Through faith also Sara herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged him faithful who had promised. Hebrews 11:11.

> Mu kukkiriza ne Saala yennyini yafuna amaanyi okutwala olubuto, era n’azaala nga ayise mu myaka egy’okuzaala, kubanga yategeera nti mwesigwa oyo eyasuubiza. Abaebbulaniya 11:11.

## The Sunday law for Laodicea

Etteeka lya Ssande eri Lawodikiya

Jeremiah identifies the judgment of the Laodicean Seventh-day Adventist church.

Yeremiya alambulula okusalirwa omusango kw’ekkanisa ya Abadiventisti ab’Olunaku olw’omusanvu ey’e Lawodikiya.

> Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Jeremiah 11:11.

> Kale bw’ati bw’ayogera Mukama nti, Laba, ndibaleetera akabi ke bataasobola kuwonamu; era newankubadde nga banaakaabira eri nze, siribaawulira. Yeremiya 11:11.

Ezekiel agrees with Jeremiah’s judgment upon Adventism.

Ezekyeri akkiriziganya ne Yeremiya ku musango gwe yasalira Adiventisimu.

> This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel. Ezekiel 11:11.

> Ekibuga kino tekiriba nsuwa yammwe, so temuliba nnyama mu makkati mwakyo; naye ndibasalira omusango ku nsalo za Isirayiri. Ezekyeri 11:11.

The passing by of ancient Israel as God’s covenant people includes God provoking the former covenant people to jealousy over what they threw away. This is repeated upon Adventism at the Sunday law.

Okubayitako kwa Isirayiri ey’edda ng’abantu ba Katonda ab’endagaano kulimu Katonda aleetera abantu ab’endagaano abaasooka obuggwiivu olw’ebyo bye baasuula. Kino kijja okuddamu ku Kkanisa ya Abadiventisiti ab’Olunaku Olw’omusanvu mu kiseera ky’etteeka lya Ssande.

> I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy. Romans 11:11.

> Noolwekyo njogera nti, baaseerera balyoke bagwe? Si bwe kityo; naye olw’okugwa kwabwe obulokozi buzze eri Ab’amawanga, okubaleetera obuggya. Abaroma 11:11.

Adventism, based upon the work of William Miller, which they reject, is still the movement that built the temple; but as with Solomon, who also built the temple, they broke the covenant and their kingdom will be taken from them, and given to a people who will manage God’s vineyard as He directs.

ObuAdiventisiti, obusinziddwa ku mulimu gwa William Miller gwe bagaanye, bukyali ekibiinja ekyazimba yeekaalu; naye, nga bwe kyali ku Sulemaani, eyazimbanso yeekaalu, ne bamenya endagaano, era obwakabaka bwabwe bujja okubaggibwako, era bujja okuweebwa eri abantu abalirabirira ennimiro y’emizabbibu ya Katonda nga bw’alagira.

> Wherefore the Lord said unto Solomon, Forasmuch as this is done of thee, and thou hast not kept my covenant and my statutes, which I have commanded thee, I will surely rend the kingdom from thee, and will give it to thy servant. 1 Kings 11:11.

> Ky’ensonga lweyava Mukama n’agamba Sulemaani nti, Kubanga ekyo ky’okoze, so tewaakuuma endagaano yange newaakubadde ebiragiro byange bye nnakulagira, ddala ndikuggyaako obwakabaka okuva gye oli, era ndibuwa omuddu wo. 1 Bassekabaka 11:11

## The Sunday law for Philadelphia

Eteeka lya Sande lya Filadelfiya

At the Sunday law the church triumphant is placed into its own land, according to the prophets, and that land is a land that is abundant with the message of the latter rain. Jericho was rebuilt in 1863, and at the Sunday law Jericho comes down.

Mu kiseera ky’etteeka lya Ssande, Ekkanisa ey’obuwanguzi eteekebwa mu ttaka lyaayo, nga bannabbi bwe baalagula; era ettaka eryo lijjudde obubaka bw’enkuba ey’oluvannyuma. Yeriko yazimbibwawo nate mu 1863, era mu kiseera ky’etteeka lya Ssande Yeriko egwa.

> But the land, whither ye go to possess it, is a land of hills and valleys, and drinketh water of the rain of heaven. Deuteronomy 11:11.

> Naye ensi gye mugenda okugyetwalira, ye nsi ey’ensozi n’ebiwonvu, erinywa amazzi g’enkuba ey’eggulu. Ekyamateeka Eky’okubiri 11:11.

A city is a kingdom, and the church triumphant represents Christ’s kingdom of glory. That kingdom of the church triumphant, begins at the Sunday law, when His church is lifted up and exalted above all the mountains and hills.

Ekibuga kitegeeza obwakabaka, era Ekkanisa ey’obuwanguzi enyimiririra Obwakabaka bwa Kristo obw’ekitiibwa. Obwakabaka obwo bw’Ekkanisa ey’obuwanguzi butandika ku tteeka lya Sande, lwe Ekkanisa ye eyimudwawo era n’egulumizibwa waggulu okusinga ensozi n’enkoola zonna.

> By the blessing of the upright the city is exalted: but it is overthrown by the mouth of the wicked. Proverbs 11:11.

> Olw’omukisa gw’abatuukirivu ekibuga kigulumizibwa; naye olw’akamwa k’ababi kisenyebwa. Engero 11:11.

It was at the ninth hour that the angel came to Cornelious instructing him to send for Peter, thus identifying when the gospel goes to the Gentiles at the Sunday law. When Peter was instructed by God to go, it was in the context of a vision of eating unclean animals. This is fulfilled at the Sunday law. The ninth hour aligns with the ninth hour, when Christ died. The ninth hour represents the end of a period that begins at the third hour, when Jesus was crucified, dying six hours later. It is the same period of Peter who is in the upper room at the third hour, then in the temple at the ninth hour. One ninth hour ends at the death of Christ, the next ninth hour Peter is in the temple proclaiming the message of Joel. Christ death ended the covenant relation with Israel, and opened the door for the Gentiles, represented by Cornelious.

Kyali ku essaawa ey’omwenda we Malayika yajjira eri Kolineliyo n’amulagira atume abantu bayite Peetero, bwe kityo n’okulaga ekiseera Enjiri lw’egenda eri Abaamawanga ku tteeka lya Sande. Peetero bwe yalagirwa Katonda okugenda, kyali mu kwolesebwa okw’okulya ebisolo ebitali bitukuvu. Kino kituukirizibwa ku tteeka lya Sande. Essaawa ey’omwenda eno egwanagana n’essaawa ey’omwenda Kristo lwe yafa. Essaawa ey’omwenda ekikiikirira enkomerero y’ekiseera ekitandikira ku essaawa ey’okusatu, Yesu bwe yabanikibwa ku musaalaba, n’afa oluvannyuma lwa essaawa mukaaga. Kye kimu ekiseera kya Peetero, ali mu kisenge ekyawaggulu ku essaawa ey’okusatu, ne mu yeekaalu ku essaawa ey’omwenda. Essaawa ey’omwenda emu eggwaawo ku kufa kwa Kristo; essaawa ey’omwenda eeddirira Peetero abeera mu yeekaalu ng’ayanjula obubaka bwa Yoweeri. Okuffa kwa Kristo kwakomekkereza omukutte gw’endagaano ne Isirayiri, ne kuggulawo oluggi eri Abaamawanga, abakiikirirwa Kolineliyo.

> And, behold, immediately there were three men already come unto the house where I was, sent from Caesarea unto me. Acts 11:11.

> Era, laba, amangu ddala waliwo abasajja basatu abaali bamaze okujja ku nnyumba gye nnali, abatumiddwa okuva e Kayisaliya eri nze. Ebikolwa by’Abatume 11:11.

> They shall be even an abomination unto you; ye shall not eat of their flesh, but ye shall have their carcases in abomination. Leviticus 11:11.

> Binaabanga ddala bya kunyinyalibwa eri mmwe; temulirya nnyama yaabyo, naye emirambo gyabyo munaaginyinyala. Abaleevi 11:11.

We will continue this study in the next article.

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

> “I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun. …

> Naloota nti Katonda, ng’ayitira mu mukono ogutalabika, yantumira essanduuko eyakolebwa mu ngeri ey’ekyewuunyo, erina obuwanvu bwa inchi kkumi, ate n’obugazi n’obugulumivu buli inchi mukaaga buli ludda, nga ekolebeddwa mu eboni, lulu nga luteekeddwamu mu ngeri ey’ekyewuunyo. Ku ssanduuko eyo waali kusibiddwaako ekisumuluzo. Nayanguwa ne ntwala ekisumuluzo ne nggulawo essanduuko; ne, mu kitalo n’ekyewuunyo kyange, ne nsanga munda mwalimu ebiyambiso by’omuwendo eby’enjawulo n’obunene obw’enjawulo, dayimondi, amayinja ag’omuwendo, n’ensimbi za zaabu ne za feeza ez’ebipimo byonna n’omuwendo gwonna, nga byatereezezza obulungi mu bifo byabyo eby’enjawulo mu ssanduuko; era bwe byatereezezza bwe bityo ne byaka ekitangaala n’ekitiibwa ekyalinganika ne ky’enjuba yekka. ...

> “I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, every one in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 81–83.

> Nnatunuulira mu ssanduuko, naye amaaso gange gaawunikirwa olw’ekyo kye nnalabye. Byaka emirundi kkumi okusinga okutangala kwabyo okw’edda. Nnalowooza nti byali biyonzeddwa mu musenyu n’ebigere by’abo ababi abaabaabadde babisasaza ne babinyirira mu vvuvu. Byali bitegekeddwa bulungi mu ssanduuko, buli kimu mu kifo kyakyo, nga tewalabikaako n’akatono ak’obwegendereza kw’omusajja eyabisuuliramu. Ne nkuba endoboozi mu ssanyu ennene, era endoboozi eyo yannyimusa.

> “You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.

> Oteeka okujja kwa Mukama kure nnyo. Nnalaba enkuba ey’enkomerero ng’ejja nga [mangu nga] enduulu ey’essaawa ya ttumbi, era nga n’amaanyi emirundi kkumi. Spalding ne Magan, 5.

> And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:18–20.

> Era mu nsonga zonna ez’amagezi n’okutegeera ze kabaka yababuuza, yabasanga nga babasinga emirundi kkumi abalogo bonna n’abalaguzi b’emmunyeenye bonna abaali mu bwakabaka bwe bwonna. Danyeri 1:18-20.

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