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# The Revelation of Jesus Christ - Number Fourteen

Okubikkulirwa kwa Yesu Kristo - Ennamba kkumi na nnya

The Seventh Seal

Ekifunga eky'omusanvu

Author

Jeff Pippenger

Published

November 11, 2023

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The probationary war of angels, that began with Lucifer in the third heaven represented in Revelation chapter twelve, typifies the probationary war of men and angels, that ends in the first heaven. When Satan and his angels were cast out of the third heaven, Satan opened a new battle front in the garden of Eden. As in the war of the third heaven with Lucifer, God also instituted a period of probation for mankind. The war in the first heaven that begins in earnest at the soon-coming Sunday law represents the end of probationary time for mankind.

Olutalo olw’okugezesebwa olw’abamalayika olwatandika ne Lusiferi mu ggulu erya ssatu, nga olwo lweyolekedde mu Okubikkulirwa essuula ey’ekkumi n’ebiri, lufaananyiriza olutalo olw’okugezesebwa olw’abantu n’abamalayika oluggwa mu ggulu erya ssooka. Setaani n’abamalayika be bwe baasuulibwa okuva mu ggulu erya ssatu, Setaani n’aggula omutala omuggya gw’entalo mu nnimiro ya Edene. Nga bwe kyali mu lutalo olwali mu ggulu erya ssatu ne Lusiferi, Katonda naye n’ateekawo ekiseera ky’okugezesebwa eri abantu. Olutalo olw’omu ggulu erya ssooka, olutandika mu maanyi mu kiseera ky’etteeka lya Ssande eririmu okutuuka mu biseera bitono, luyimirira enkomerero y’ekiseera ky’okugezesebwa eri abantu.

In Revelation chapters twelve and thirteen the dragon, the beast and the false prophet are represented. Customarily, those three powers are understood to represent primarily past history of those three powers, but John was told to write the “things that will be,” and the entire book of Revelation speaks of the “last days,” so we are employing the biblical principle that the end is illustrated by the beginning, and applying the symbols of Revelation as present, not past truth.

Mu mitwe egy’ekkumi n’ebiri n’egy’ekkumi n’esatu egy’Okubikkulirwa, ejjoka, ensolo n’ennabbi ow’obulimba biragibwa. Mu bulijjo, obuyinza obusatu obwo bukitegeerwa nga buyimirira okusinga ku byafaayo eby’edda ebyabyo; naye Yokaana yagambibwa awandiike "ebigenda okubaawo," era ekitabo kyonna ky’Okubikkulirwa kiyogera ku "nnaku ez’oluvannyuma," ky’ensonga lwaki tukozesa ensonga ya Bayibuli egamba nti enkomerero eragibwa mu ntandikwa, era tuteeka mu nkola ebifananyi eby’Okubikkulirwa ng’amazima agaliwo kaakano, si ng’amazima ag’edda.

Satan has been identified in both the war he began in the third heaven, and the first battle that he brought to men in the garden of Eden as employing “hypnotism” to convey his corrupted communications in order to accomplish his warfare.

Sitaani amanyiddwa nti, mu lutalo lwe lwe yatandikira mu ggulu erya ssatu, era n’olutalo olwasooka lwe yaleetera abantu mu lusuku lwa Edeni, ng’akozesa ‘hypnotism’ okutuusa obubaka bwe obwonoonefu, alyoke atuukirize ebigendererwa by’olutalo lwe.

> “Satan tempted the first Adam in Eden, and Adam reasoned with the enemy, thus giving him the advantage. Satan exercised his power of hypnotism over Adam and Eve, and this power he strove to exercise over Christ. But after the word of Scripture was quoted, Satan knew that he had no chance of triumphing.

> Sitaani yakema Adamu asooka mu lusuku lwa Eddeni, era Adamu n’awakana n’omulabe, bwe kityo n’amuganyula. Sitaani n’akozesa amaanyi ge ag’hipunotizimu ku Adamu ne Ewa, era amaanyi ago n’agezaako okugakozesa ku Kristo. Naye oluvannyuma lw’okwogerwawo ekigambo kya Byawandiikibwa, Sitaani yategeera nti teyaalina mukisa gwonna ogw’okuwangula.

> “Men and women are not to study the science of how to take captive the minds of those who associate with them. This is the science that Satan teaches. We are to resist everything of the kind. We are not to tamper with mesmerism and hypnotism—the science of the one who lost his first estate and was cast out of the heavenly courts.” Mind, Character and Personality, 713.

> Abasajja n’abakazi tebalina kuyiga sayansi ey’okutwala mu buddu ebirowoozo by’abo be bakolagana nabo. Eno ye sayansi Setaani gy’ayigiriza. Tulina okujeemera buli kimu ekifaananako. Tetulina kweyingiza mu mesmerism ne hypnotism—sayansi ey’oyo eyafiirwa ekifo kye ekyasooka ne agobebwa mu mbuga z’eggulu. Mind, Character and Personality, 713.

The “science that Satan teaches” has been perfected by the globalist merchants, and is carried out through the “information super highway” in the “last days.” Satan is the father of lies, and the media giants, not only promote falsehoods, but they also screen out truth, they track those they deem as heretics, and they employ the most sophisticated form of hypnotism ever practiced in the history of planet earth. The war that began in the third heaven emphasizes this attribute of Satan’s warfare, in order that the faithful living when the war of the first heaven gets under way might be forewarned by foreknowledge. When we understand that the control center for the worldwide web, and the “information super highway” is managed and controlled in the United States, we have a view of what it means that the United States, calls fire down out of heaven and deceives the entire world. “Fire” in the book of Revelation represents a message.

“Sayansi Sitaani gy’asomesa” emaze okutuukirizibwa n’abasuubuzi ab’ensi yonna, era ekolebwa okuyita mu “kubo ekikulu ky’ebyamawulire” mu “nnaku ez’enkomerero.” Sitaani ye kitaawe w’obulimba, era abannyini maanyi mu by’amawulire si kubunyisa bukyamu bwokka, wabula basunsula n’amazima ne bagaggyamu; balondoola abo be balowooza nti bajeeme mu njigiriza, era bakozesa enkola ey’enkugu enasukkiridde ey’hipunotizimu eyakolesebwa okusinga kwonna mu byafaayo by’ensi. Entalo eyatandikira mu ggulu erya ssatu ekwasa nnyo kino ng’ekika ky’entalo za Sitaani, okulaba ng’abeesigwa abaanabeera bakyali balamu entalo z’eggulu erya sooka bwe zinatandika balabule mu maaso olw’okumanya okw’okusooka. Bwe tutegeera nti ekitebe ekifuga omutimbagano gw’ensi yonna n’“ekubo ekikulu ky’ebyamawulire” kiddukanyizibwa era kifugibwa mu Amerika, tufuna okutegeera kye kitegeeza nti Amerika eyita omuliro okuva mu ggulu okukkira wansi era ebulimba ensi yonna. “Omuliro” mu Kitabo ky’Okubikkulirwa kiyimirira obubaka.

The symbolism of Revelation chapter thirteen, and verse thirteen is drawn from the battle of mount Carmel where the prophets of Baal and the prophets of the groves, were unable to call fire down out of heaven to confirm that Baal and Ashtaroth were true gods. Baal, being a male deity and Ashtaroth a female deity represents the image of the beast, the unholy combination of church and state. They were the prophets of Jezebel, who was in an unholy relationship with Ahab. Those two prophetic witnesses of the image of the beast in the story of Mount Carmel, identify the role of the United States in first forming an image of the papal system in the United States, and thereafter in the world. The “fire” at Carmel was to be the evidence of who the true God really was. It represented a revelation from heaven identifying the true God, and the same issue exists when the United States calls fire down from heaven.

Ekitegeeza ky’obubonero mu Okubikkulirwa essuula ey’ekkumi n’asatu n’olunyiriri olw’ekkumi n’asatu kivudde ku lutalo ku Lusozi Kalumeeri, awaasangibwa banabbi ba Baal n’abanabbi b’ekibira, ne tebaasobola okuyita omuliro okuva mu ggulu okukkira wansi okukakasa nti Baal ne Ashtaroth be bakatonda ab’amazima. Baal, nga katonda omusajja, ate Ashtaroth nga katonda omukazi, bayimirira ekifaananyi ky’ensolo, okwegatta okutali kutukuvu wakati w’ekkanisa n’obuyinza bw’obufuzi. Bo baali banabbi ba Jezebel, eyali mu bufumbo obutali butukuvu ne Ahab. Abo abajulizi babiri b’eby’obunnabbi, abeeraga ekifaananyi ky’ensolo mu lugero lw’Olusozi Kalumeeri, balambulula omulimu United States gwenalina mu kusooka okussaawo ekifaananyi ky’enkola ya Paapa mu United States, era ne mu nsi yonna oluvannyuma. “Omuliro” e Kalumeeri gwali gubeerawo ng’obukakafu obulaga ani Katonda ow’amazima ddala. Gwali gukiikirira okubikkulirwa okuva mu ggulu okulaga Katonda ow’amazima, era ensonga y’emu eyo ebaawo bwe United States eyita omuliro okuva mu ggulu.

In the book of Isaiah, the God who identifies the end from the beginning, addresses the very setting of Mount Carmel of old, and also the prophetic setting that is represented when the United States calls down fire out of heaven.

Mu kitabo kya Isaaya, Katonda alangirira enkomerero okuva ku ntandikwa, ayogera ku mbeera yennyini eya Olusozi Karameli ey’edda, era n’embeera ey’obunnabbi eyimirirwamu lwe Amerika eleeta omuliro okuva mu ggulu okukka wansi ku nsi.

> Produce your cause, saith the Lord; bring forth your strong reasons, saith the King of Jacob. Let them bring them forth, and show us what shall happen: let them show the former things, what they be, that we may consider them, and know the latter end of them; or declare us things for to come. Show the things that are to come hereafter, that we may know that ye are gods: yea, do good, or do evil, that we may be dismayed, and behold it together. Behold, ye are of nothing, and your work of nought: an abomination is he that chooseth you. I have raised up one from the north, and he shall come: from the rising of the sun shall he call upon my name: and he shall come upon princes as upon mortar, and as the potter treadeth clay. Who hath declared from the beginning, that we may know? and beforetime, that we may say, He is righteous? yea, there is none that showeth, yea, there is none that declareth, yea, there is none that heareth your words. The first shall say to Zion, Behold, behold them: and I will give to Jerusalem one that bringeth good tidings. Isaiah 41:21–27.

> Muleete omusango gwammwe, bw’ayogera Mukama; muleete ensonga zammwe ez’amaanyi, bw’ayogera Kabaka wa Yakobo. Baleete, batulage ebigenda okubeerawo; batulage ebyasooka, bwe byali, tulyoke tubyerobozeko, era tumanye enkomerero yaabyo; oba batubuulire ebigenda okujja. Lage ebigenda okujja oluvannyuma, tulyoke tumanye nti muli bakatonda; weewaawo, mukole ekirungi oba ekibi, tulyoke tusamaalirwe, ne tukiraba wamu. Laba, muli busa, n’omulimu gwammwe guli butali kigasa; alondawo mmwe kyennyinyaliddwa. Nzuukizza omu okuva mu bukiikakkono, era alijja; okuva mu buvanjuba aliyita mu linnya lyange; alitambulira ku bakabaka ng’atambula ku matope, era ng’omufumbi w’ebibya anyiga ebbumba. Ani alangiridde okuva ku ntandikwa, tulyoke tumanye? era edda, tulyoke twogere nti Mutuufu? Weewaawo, tewali alaga; weewaawo, tewali annyonnyola; weewaawo, tewali awulira ebigambo byammwe. Ow’olubereberye anagamba eri Sayuuni, Laba, laba bo; era ndiwa Yerusaalemi aleeta amawulire amalungi. Isaaya 41:21-27.

In the war of the first heaven that gets under way at the soon-coming Sunday law, the United States, and also Satan himself, will be allowed to “produce” their “cause,” and they will call fire down from heaven in an attempt to prove that the god of Jezebel is the true God. The world will be forced to accept the mark of that god’s day of worship. The fire that is brought down from heaven, through the “information super highway” to all mankind is a work of “nought,” and he that chooses the message conveyed through that medium is an “abomination.”

Mu lutalo olw’Eggulu ery’olubereberye olugenda okutandika ku tteeka lya Sande eririvaawo mangu, Amerika, era ne Setaani ye kennyini, balikkirizibwa ‘okulaga’ ‘ensonga’ zaabwe, era banaaleeta omuriro okuva mu ggulu nga bagezaako okuwa obujulizi nti katonda wa Yezeberi ye Katonda omutuufu. Ensi erikakasibwa okukkiriza akabonero k’olunaku lw’okusinza lwa katonda oyo. Omuliro oguleetebwa okuva mu ggulu, okuyita mu ‘oluguudo olunene olw’amawulire’ okutuuka ku bantu bonna, gwe ‘mulimu ogw’obwereere,’ era oyo yenna alonda obubaka obutwalibwa okuyita mu mukutu ogwo ye ‘kivve.’

In that warfare the one hundred and forty-four thousand, and thereafter the great multitude, will be God’s witnesses in the argument of who is the true God. The messages conveyed from both sides of the war are represented as “fire.” All the nations will be gathered to determine who is the true God, and there will be two classes of witnesses in order to establish the “truth.”

Mu lutalo olwo 144,000, era oluvanyuma ekibiina ekinene, bajja kuba abajulirwa ba Katonda mu mpaka ku nti ani ye Katonda ow'amazima. Obubaka obuva ku buli ludda olw'entalo bukiikirirwa nga "omuliro." Amawanga gonna galiyungibwa okusalawo ani ye Katonda ow'amazima, era waakubawo ebika bibiri by'abajulirwa okukakasa "amazima."

> Let all the nations be gathered together, and let the people be assembled: who among them can declare this, and show us former things? let them bring forth their witnesses, that they may be justified: or let them hear, and say, It is truth. Ye are my witnesses, saith the Lord, and my servant whom I have chosen: that ye may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be after me. I, even I, am the Lord; and beside me there is no saviour. I have declared, and have saved, and I have showed, when there was no strange god among you: therefore ye are my witnesses, saith the Lord, that I am God. Isaiah 43:9–12.

> Amawanga gyonna gakuŋŋaanyizibwe awamu, n’abantu bakuŋŋaanibwe: ani mu bo asobola okutegeeza kino, n’atulage ebyasooka? Baleete abajulizi baabwe, balyoke balangirwe obutuukirivu; oba bawulire, bagambe nti kye mazima. Muli abajulizi bange, bw’ayogera Mukama, n’omuddu wange gwe nnalondawo: mulyoke mumanye era munkirize, ne mutegeere nti nze ye nze: mu maaso gange tewaali Katonda yenna eyatondebwa, era ne oluvannyuma lwange tewalibaawo. Nze, ddala nze, ndi Mukama; era awatali nze tewali mulokozi. Nnalangiridde, ne nnalokola, era ne nnalaze, nga tewaali katonda mulala mu mmwe: kale muli abajulizi bange, bw’ayogera Mukama, nti nze ndi Katonda. Isaaya 43:9-12.

The final manifestation of Mount Carmel, has witnesses for Satan and witnesses for God. The demonstration is to prove who is the true God, but what are God’s faithful witnesses supposed to bear witness to?

Okweyoleka okw’enkomerero kw’Olusozi Kalemeri, kulina abajulizi ba Ssetaani n’abajulizi ba Katonda. Okulaga kuno kugenderera okukakasa ani ye Katonda ddala, naye abajulizi ba Katonda ab’eesigwa balina kujulira ki?

> Thus saith the Lord the King of Israel, and his redeemer the Lord of hosts; I am the first, and I am the last; and beside me there is no God. And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them show unto them. Fear ye not, neither be afraid: have not I told thee from that time, and have declared it? ye are even my witnesses. Is there a God beside me? yea, there is no God; I know not any. They that make a graven image are all of them vanity; and their delectable things shall not profit; and they are their own witnesses; they see not, nor know; that they may be ashamed. Isaiah 44:6–9.

> Bw’atyo bw’ayogera Mukama, Kabaka wa Isirayiri, n’Omununuzi we, Mukama ow’Eggye: Nze ndi ow’olubereberye, era nze ndi ow’oluvannyuma; so awali nze tewali Katonda mulala. Era ani, nga nze, ayite, ategeeze, era abiteekateeke ku lwange, okuva lwe nnateekawo abantu ab’edda? era ebigenda okujja n’ebirijja, ka babirage eri bo. Temutya, so temutindigga: si nze nnabagamba okuva mu biro ebyo, ne mbitegeeza? mmwe mwe abajulirwa bange. Waliwo Katonda wabula nze? weewaawo, tewali Katonda; simanyi n’omu. Abo abakola ekifaananyi ekyasalikiddwa bonna tebalina mugaso; n’ebintu byabwe eby’okusiimibwa tebigasa; era be bajulirwa baabwe bo bennyini; tebalaba, so tebamanyi; balikwatibwako ensonyi. Isaaya 44:6-9.

The faithful in the final confrontation of Mount Carmel are to witness to the truth that God is the first and the last. He is the God that “appointed the ancient people,” in order to identify the “things that are coming.” God’s witnesses are to present the Revelation of Jesus Christ that is unsealed just before the final battle of Mount Carmel.

Abeesigwa mu lutalo olw’enkomerero ku Mount Carmel balina okujulira amazima nti Katonda ye Asooka era ye Asembayo. Ye Katonda eyalonda ‘abantu ab’edda,’ alyoke alaze ‘ebigenda okujja.’ Abajulirwa ba Katonda balina okuleeta Okubikkulirwa kwa Yesu Kristo okwasumuluddwa mu kiseera ekitono nnyo nga tetunnaba kutuuka ku lutalo olw’enkomerero ku Mount Carmel.

Satan’s Mount Carmel message is represented as fire that comes down out of heaven.

Obubaka obw’Olusozi Karmelo bwa Sitaani bukiikirirwa ng’omuliro ogukkira okuva mu ggulu.

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

> Era akola eby’amagero ebikulu, okutuuka n’okuleeta omuliro okuva mu ggulu okugwa ku nsi mu maaso g’abantu, Okubikkulirwa 13:13.

The verse is describing the miracles that the United States accomplishes through the modern science of hypnotism that is conveyed to mankind on “the information super highway.” But the verse is also speaking to the appearance of Satan himself when he personates Christ.

Olunyiriri luno linnyonnyola ebyamagero Amerika by’ekola ng’eyitira mu sayansi ey’emulembe ey’hipunotizimu ewerezebwa eri abantu ku 'oluguudo olusinga obunene olw’ebyamawulire.' Naye era olunyiriri luno lwogera ku kulabika kwa Setaani ye yennyini bwe yeefaananyiriza Kristo.

> “The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.

> Malayika eyeegattako mu kulangirira obubaka bwa malayika ow’okusatu agenda okutangaza ensi yonna n’ekitiibwa kye. Wano walagulwa omulimu ogukwata ku nsi yonna, ogw’obuyinza obutasangwawo. Olutambuza lw’Okudda kwa Kristo olw’emyaka 1840–44 lwali okwolesebwa okw’ekitiibwa kw’obuyinza bwa Katonda; obubaka bwa malayika ow’okusooka bwatwalibwa ku buli kifo kya misiyoni mu nsi yonna, era mu bimu ku mawanga waaliwo enteresi enkulu ddala mu byeddiini, eyasukkirira mu byonna ebyalabibwa mu nsi yonna okuva ku Nkyukakyuka ey’ekyasa eky’ekkumi n’omukaaga; naye ebyo bijja kusukkirirwa olutambuza olw’amaanyi olugenda okuba wansi w’okulabula okw’enkomerero kwa malayika ow’okusatu.

> “The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.

> Omulimu gunaaba nga ogw’Olunaku lwa Pentekooti. Nga “emvuba eyasooka” bwe yaweebwa, mu kufukibwa kw’Omwoyo Omutukuvu ku ntandikwa y’enjiri, okuleetera ensigo ey’omuwendo okumera, bwe kityo “emvuba ey’oluvannyuma” eriweebwa mu nkomerero yaayo olw’okutuukiriza ebibala by’ennimiro. “Awo tunaamanya, bwe tunaagobereranga okumanya Mukama: okuvayo kwe kwetegekeddwa ng’enkya; era ajja gyetuli ng’emvuba, ng’emvuba ey’oluvannyuma n’eyasooka ku nsi.” Hoseya 6:3. “Noolwekyo, mmwe abaana ba Sayuuni, mubeere basanyufu, mujagulize mu Mukama Katonda wammwe: kubanga yabawa emvuba eyasooka mu bwenkanya, era alibaleetera okukkira emvuba, eyasooka n’ey’oluvannyuma.” Yoweeri 2:23. “Mu nnaku ez’oluvannyuma, bw’ayogera Katonda, ndifukako Omwoyo gwange ku mubiri gwonna.” “Era kinaabanga nti buli ayita erinnya lya Mukama alirokoka.” Ebikolwa 2:17, 21.

> “The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.

> Omulimu omukulu ogw’Enjiri tegugenda kuggalwawo nga kulabiseeko amaanyi ga Katonda agatono okusinga ago agaalaga ku ntandikwa yaagwo. Obunnabbi obwaatuukirira mu kumansulwa kw’enkuba eyasooka ku ntandikwa y’Enjiri bunaatuukirizibwawo nate mu kumansulwa kw’enkuba ey’oluvannyuma ku nkomerero yaayo. Wano we wali ‘ebiro eby’okuzzaamu amaanyi’ omutume Peetero bye yayolesa mu maaso bwe yagamba nti: ‘Kale mwenenye, mudde eri Katonda, ebibi byammwe bisangulibwe, ebiro eby’okuzzaamu amaanyi bwe binaatuuka okuva mu maaso ga Mukama; era alituma Yesu.’ Ebikolwa 3:19-20.

> “Servants of God, with their faces lighted up and shining with holy consecration, will hasten from place to place to proclaim the message from heaven. By thousands of voices, all over the earth, the warning will be given. Miracles will be wrought, the sick will be healed, and signs and wonders will follow the believers. Satan also works, with lying wonders, even bringing down fire from heaven in the sight of men. Revelation 13:13. Thus the inhabitants of the earth will be brought to take their stand.” The Great Controversy, 611, 612.

> “Abaweereza ba Katonda, amaaso gaabwe nga gamulisa era nga gasaanira olw’okwewaayo okutukuvu, bajja okwetoloola mu bwangu okuva mu kifo ne mu kifo okulangirira obubaka obuva mu ggulu. Okulabula kulituusibwa mu ddoboozi ez’enkumi n’enkumi mu nsi yonna. Ebyamagero bijja okukolebwa, abalwadde bajja okuwonyezebwa, era obubonero n’ebyamagero bijja okugoberera abakkiriza. Naye Setaani naye alikola n’ebyamagero eby’obulimba, era n’aleeta omuliro okuva mu ggulu mu maaso g’abantu. Okubikkulirwa 13:13. Bwe kityo, abatuuze b’ensi bajja kuleetebwa okulonda oluyi lwabwe.” The Great Controversy, 611, 612.

When we reach the time when Satan calls fire down out of heaven, “the inhabitants of earth will be brought to take their stand.” In that time, God’s witness “will hasten from place to place to proclaim the message from heaven. By thousands of voices, all over the earth, the warning will be given.” The work God’s witnesses accomplish “will be similar to that of the Day of Pentecost,” when the “angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory.” At Pentecost, fire was the symbol of the outpouring of the Holy Spirit, and fire is also the symbol of the outpouring of Satan’s unholy spirit.

Bwe tuba tutuuse ku biro Sitaani lw’anaayitira omuliro okuva mu ggulu okugwa wansi, “abatuuze b’ensi banaasindikirizibwa okweyimiriza ku ludda.” Mu biro ebyo, abajulirwa ba Katonda “banaayanguyira okuva mu kifo ne badda mu kirala okulangirira obubaka okuva mu ggulu. Mu nsi yonna, mu amaddoboozi ag’enkumi, okulabula kunaweebwa.” Omulimu abajulirwa ba Katonda gwe banaakola “gunaafaanana n’ogw’Olunaku lwa Pentekooti,” nga “omumalayika ayungika mu kulangirirwa kw’obubaka bw’omumalayika ow’okusatu agenda okutangaaza ensi yonna n’ekitiibwa kye.” Ku Pentekooti, omuliro gwali kabonero k’okuyiika kw’Omwoyo Omutukuvu, era n’omuliro kabonero k’okuyiika kw’omwoyo omutali mutukuvu ogwa Sitaani.

After John represents the one hundred and forty-four thousand and the great multitude in Revelation chapter seven, he identifies the opening of the seventh and final seal. The final or seventh seal represents the unsealing of the Revelation of Jesus Christ, and the only prophecy in the book of Revelation that was to be unsealed just before probation closes. The seventh seal, the seven thunders and the Revelation of Jesus Christ are all symbols of the same truth, that is opened up just before probation closes. The Revelation of Jesus Christ emphasizes Christ’s character and creative power as the Alpha and Omega. The seven thunders identify the history where the one hundred and forty-four thousand are sealed, and the seventh seal identifies the outpouring of the Holy Spirit during the history when the two witnesses are resurrected and receive the creative power of the “truth” of God, that is conveyed from the Father, to the Son, to Gabriel, to the prophet unto those who choose to read, hear and keep the power contained therein.

Oluvannyuma lwa Yokaana okulaga abantu 144,000 n’ekibiina ekinene mu kitabo ky’Okubikkulirwa, omutwe ogw’omusanvu, alambulula okuggulwawo kw’ekisiba eky’omusanvu era ekisembayo. Ekisiba ekisembayo, oba eky’omusanvu, kiraga okuggulwawo kw’Okubikkulirwa kwa Yesu Kristo; era kyekka mu bubaka obw’obunnabbi obuli mu kitabo ky’Okubikkulirwa obwategekebwa okubikkululwa nga kinaatera okuggalwaawo ekiseera ky’okugezebwa. Ekisiba eky’omusanvu, obubwatuka obw’enkuba omusanvu, n’Okubikkulirwa kwa Yesu Kristo byonna bifaananyi by’amazima gimu, agabikkulirwa nga kinaatera okuggalwaawo ekiseera ky’okugezebwa. Okubikkulirwa kwa Yesu Kristo kissaako amaanyi ku ngeri ya Kristo n’amaanyi ge agatonda, nga Ye Alufa ne Omega. Obubwatuka obw’enkuba omusanvu bulambulula ebyafaayo aw’abantu 144,000 bateekebwako akabonero ka Katonda, ate ekisiba eky’omusanvu kiraga okufukibwa kw’Omwoyo Omutukuvu mu kiseera abajulirwa babiri lwe bazuukizibwa ne baweebwa amaanyi agatonda g’“amazima” ga Katonda, agatwalibwa okuva eri Kitaffe, ne gatuuka eri Omwana, ne Gabulieri, ne nnabbi, okutuuka eri abo abalondawo okusoma, okuwulira era okukuuma amaanyi agalimu.

> And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.

> Awo bwe yabikkula akabonero ak’omusanvu, ne wabaawo okusirika mu ggulu okumala nga ekitundu ky’essaawa. Ne ndaba bamalayika omusanvu abayimirira mu maaso ga Katonda; ne baaweebwa amakondeere omusanvu. Malayika omulala n’ajja n’ayimirira ku kyoto, ng’alina ekyoterezo kya zzaabu; n’aweebwa obubaane bungi, abuweeyo awamu n’okusaba kw’abatukuvu bonna ku kyoto kya zzaabu ekyali mu maaso g’entebe. Omukka gw’obubaane, ogwava mu kusaba kw’abatukuvu, ne gunyooka mu maaso ga Katonda, nga guva mu mukono gwa malayika. Awo malayika n’atwala ekyoterezo, n’akijjuza omuliro ogw’oku kyoto, n’agusuula ku nsi: ne wabaawo amaloboozi, n’okubwatuka kw’eggulu, n’okumyansa, ne musisi gw’ensi. Okubikkulirwa 8:1–5.

In the verses, “seven angels” “stood before God” with “seven trumpets.” Those seven trumpet angels have been correctly understood customarily to represent God’s judgments against Rome for the enforcement of Sunday worship. Pagan Rome, under Constantine, passed the first Sunday law in the year 321, and by the year 330, his empire was divided into east and west. From that point on the first four trumpets began to sound, and they represented the historical forces which were brought against his empire, and which by the year 476, left the city of Rome where it never again had another Roman ruling over the city, which was the symbol of Rome’s strength and glory. When the papacy passed the Sunday law at the Council of Orleans in the year 538, Mohammed was raised up to bring judgment against the Roman church, as represented by the fifth and sixth trumpets, which were also the first and second woe, and represented Islam. As correct as the traditional understanding of those trumpets are, they are defined in the passage where they are presented in Revelation nine as “plagues.”

Mu bigambo ebyo, "bamalayika musanvu" "baayimirira mu maaso ga Katonda" nga baleese "amakondeere musanvu." Bamalayika abo ab’ekkondeere musanvu bategeereddwa bulungi mu ngeri ey’ennono nti baliikirira okusala kwa Katonda omusango ku Roma olw’okusindikiriza okusinza Sande. Roma ey’Abapagani, wansi wa Konsitansino, yayisa etteeka eryasooka erya Sande mu mwaka gwa 321, era bwe bwatuuka mu 330, obwakabaka bwe bwali bumaze okugabibwa mu Buvanjuba ne Bugwanjuba. Okuva awo, amakondeere agaasooka ennya ne gatandika okufuuyibwa, nga galaga amaanyi g’ebyafaayo agaleetebwa okulumba obwakabaka bwe, era mu mwaka gwa 476 ne zireka ekibuga kya Roma nga tewaasigalaawo nate Omulooma omulala afuga ekibuga, ekyali akabonero k’amaanyi n’ekitiibwa bya Roma. Mu mwaka gwa 538, Obwami bwa Papa bwe yayisa etteeka lya Sande mu Lukiiko lw’e Orleans, Muhamadi n’ayimusibwa okuleta okusala omusango ku Kkanisa ey’e Roma, nga bwe kiragibwa mu kkondeere erya ttaano n’ery’omukaaga, ebyali era ekitalo ekisooka n’ekyokubiri, era nga biraga Obusiraamu. Wadde nga okutegeera okw’ennono ku makondeere ago kutuufu, mu kitundu we galagirwa mu Kubikkulirwa omwenda bayitibwa "ebibonoobono."

> And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk: Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts. Revelation 9:20, 21.

> N’abasigalawo mu bantu abatattiddwa olw’ebikolimo bino tebaayenenya ku bikolwa by’emikono gyabwe, tebalekerawo kusinza baddayimooni, n’ebifaananyi eby’zaabu, n’eby’effeeza, n’eby’ekikomo, n’eby’amayinja, n’eby’omuti; ebitalaba, so tebiwulira, so tebitambula. Era tebaayenenya ku butemu bwabwe, newaakubadde ku bulogo bwabwe, newaakubadde ku bwenzi bwabwe, newaakubadde ku bubbi bwabwe. Okubikkulirwa 9:20, 21.

The perfect and final fulfillment of the seven trumpets is the seven last plagues of Revelation chapter sixteen. Even a casual survey of the prophetic characteristics of the seven trumpets of Revelation chapter nine demonstrates they possess parallel characteristics of the seven last plagues. The opening of the seventh seal takes place in the history when probation is about to close and the wrath of God, as represented by the seven last plagues, is about to be poured out.

Okutuukirizibwa okutukirivu era okw’enkomerero kw’amakondeere musanvu kwe ebikolimo ensanvu eby’enkomerero ebiri mu Okubikkulirwa essuula ey’ekkumi n’omukaaga. Wadde nga okukubako akajje okumpi ku biranga eby’obunnabbi by’amakondeere musanvu ag’Okubikkulirwa essuula ey’omwenda kyeraga nti birina ebiranga ebifaanaganako eby’ebikolimo ensanvu eby’enkomerero. Okuggulwawo kw’akasiba ak’omusanvu kibeerawo mu byafaayo nga ekiseera ky’okugezesebwa kinaatera okuggwaawo, era obusungu bwa Katonda, nga buyimiririddwa ebikolimo ensanvu eby’enkomerero, bunaatera okuyiwibwa.

When Christ, as the Lion of the tribe of Judah, “opened the seventh seal” an angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand.” The outpouring of the Holy Spirit on Pentecost was preceded by the unified prayer of the believers that were assembled in Jerusalem.

Bwe Kristo, ng’Empologoma ey’ekika kya Yuda, "yaggula ekisiba eky’omusanvu" malaika n’ajja n’ayimirira ku kyoto, ng’alina ekiyungi ky’obubaane eky’zaabu; ne bamuwa obubaane bungi, alyoke abuweereze awamu n’okusaba kw’abatukuvu bonna ku kyoto eky’zaabu ekyali mu maaso g’entebe ey’obwakabaka. Era omukka gw’obubaane, ogwajja awamu n’okusaba kw’abatukuvu, ne gutuuka mu maaso ga Katonda nga guva mu mukono gwa malaika." Okuyiibwa kw’Omwoyo Omutukuvu ku Lunaku lwa Pentekooti kwaasookerwako okusaba okw’omu mutima gumu kw’abakkiriza abaali bakuŋŋaanye mu Yerusaalemi.

> “A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work. There must be earnest effort to obtain the blessing of the Lord, not because God is not willing to bestow His blessing upon us, but because we are unprepared to receive it. Our heavenly Father is more willing to give His Holy Spirit to them that ask Him, than are earthly parents to give good gifts to their children. But it is our work, by confession, humiliation, repentance, and earnest prayer, to fulfill the conditions upon which God has promised to grant us His blessing. A revival need be expected only in answer to prayer.” Selected Messages, book 1, 121.

> "Okuzukuka kw’okutya Katonda okw’amazima mu ffe kwe kyetaago ekisinga obukulu era eky’amangu ennyo mu byonna bye twetaaga. Okunoonya kino kwe kusooka mu mirimu gyaffe. Wateekwa okubaawo okukola n’obumalirivu okufuna omukisa gwa Mukama, si lwa kuba Katonda tawagala kutuwa omukisa gwe, wabula kubanga tetuteeseteese okugukkiriza. Kitaffe ow’omu ggulu ayagala nnyo okuwa Omwoyo we Omutukuvu abo abamusaba okusinga abazadde ab’ensi okuwa abaana baabwe ebirabo ebirungi. Naye omulimu guli ku ffe, okuyitira mu okwatula, okweetoowaza, okwenenya, n’okusaba okw’amaanyi, okutuukiriza ebiragiro ebyateekebwawo mwe Katonda yasuubira okutuwa omukisa gwe. Okuzukuka kisuubirwa kwokka nga kiva mu kuddamu kw’okusaba." Obubaka Obulondeddwa, ekitabo 1, 121.

The opening of the seventh seal is identifying the sealing of the one hundred and forty-four thousand. The sealing is initiated by prayer, but not simply by the activity of prayer, but by a specific prayer. The specific prayer is identified in the book of Daniel, which is of course, also the book of Revelation.

Okuggulwawo kw’ekiseetulo eky’omusanvu kulambulula okuteekebwako akabonero kw’abo 144,000. Okuteekebwako kuno kutandikibwa mu kusaba, naye si lwa nkola ya kusaba yokka, wabula lwa kusaba okw’enjawulo. Okusaba okwo okw’enjawulo kulambululwa mu Kitabo kya Danyeri, ekiri, mazima ddala, era kye Kitabo ky’Okubikkulirwa.

John in the Revelation and Daniel in his book, represent the one hundred and forty-four thousand in the “last days.” In the “last days” those who are to be God’s witnesses during the battle of the first heaven will bear witness to the prophecy that is unsealed just before probation closes. This is represented as the seventh seal in the verses we are now considering. The prayers that come to the angel with the “golden censer” are represented by Daniel’s prayer in chapter nine of his book. That prayer is a specific prayer, which was outlined by Moses in connection with the prophecy of the “seven times.” The prayer is two-fold, and Daniel places the context of his two-fold prayer in the terms of “the curse” and “the oath” of Moses. The books of Daniel and Revelation are the same book, and the same lines of prophecy that are in the book of Daniel are taken up in the book of Revelation.

Yokaana mu Okubikkulirwa, ne Danyeri mu kitabo kye, bayimiririra abantu emitwalo kkumi na nnya n’enkumi nnya mu “nnaku ez’enkomerero.” Mu “nnaku ez’enkomerero” abo abajja okuba abajulizi ba Katonda mu lutalo olw’eggulu eryasooka bajakulaga obujulizi ku bunnabbi obubikkulwawo amangwago nga tekannaggala ekiseera ky’ekisa. Kino kiyimiririzibwa ng’ekisiba eky’omusanvu mu byawandiikibwa bye tukirowoozako kaakano. Emisabyo egituuka eri malayika alina “ekikopo ky’obubaane ekyazzaabu” giyimiririzibwa omusabyo gwa Danyeri mu essuula ey’omwenda ey’ekitabo kye. Omusabyo ogwo guli omusabyo omwawuliddwa, ogwalambikibwa Musa nga gukwatagana n’obunnabbi bw’ “emirundi musanvu.” Omusabyo guno gulina ebitundu bibiri, era Danyeri ateeka omulamwa gw’omusabyo gwe ogw’ebitundu bibiri mu bigambo “ekikolimo” n’ “oluyiriro” lwa Musa. Ebitabo bya Danyeri n’Okubikkulirwa kye kitabo kye kimu, era emirongo gy’obunnabbi egyo gimu egiri mu kitabo kya Danyeri gitwaliddwa mu kitabo ky’Okubikkulirwa.

The prayer that brings about the outpouring of holy fire in the movement of the mighty angel of Revelation eighteen, is Daniel’s prayer of the “seven times.” It is the prayer that brought the angel Gabriel down from heaven to explain the prophecies to Daniel. At the conclusion of his prayer, which covers the first twenty verses of Daniel nine, Gabriel came down about the time of the evening oblation. The prayers that ascend that the angel with the golden censer receives are prayers that ascend as the sun is setting, in the evening of “the last days.”

Esaala ereeta okuyiwa kw’omuliro omutukuvu mu mulimu gw’omulayika ow’amaanyi ogw’Okubikkulirwa omutundu ogw’ekkumi n’omunaana, ye esaala ya Danyeri ey’ “emirundi musanvu.” Ye esaala eyaleeta omulayika Gabulieri okuva mu ggulu okujja okunnyonnyola obunnabbi eri Danyeri. Ku nkomerero y’esaala ye, esangibwa mu Danyeri omwenda mu bitundu ebyasooka amakumi abiri, Gabulieri n’akka mu kiseera eky’ekiweebwayo eky’akawungeezi. Ensaba ezinyuka omulayika alina ekyuma ekya zaabu eky’okwoterezangamu obubaane z’azikkiriza, ze zinyuka enjuba bw’egenda okugwa, mu kawungeezi k’ “ebiseera eby’enkomerero.”

> And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. Daniel 9:20, 21.

> Era bwe nnali nkyogera, nga nsaba, nga njatula ekibi kyange n’eky’abantu bange Isirayiri, era nga nleeta okwegayirira kwange mu maaso ga Mukama Katonda wange olw’Olusozi Olutukuvu lwa Katonda wange; Weewaawo, bwe nnali nkyogera mu kusaba, omusajja Gabriyeri, gwe nnali mmulabye mu ekyolesebwa ku ntandikwa, nga abuuka mangu, n’ankomako mu kiseera ky’ekiweebwayo eky’akawungeezi. Danyeri 9:20, 21.

Daniel’s prayer was a confession of not only his sins, but also the sins of God’s people. His prayer is the blueprint of the prayer of repentance connected with the “seven times” of Leviticus twenty-six.

Okusaba kwa Danyeri kwali okuwatula ebibi—si ebibi bye byokka, naye n’ebibi by’abantu ba Katonda. Okusaba kwe kwe kulabirako kw’okusaba okw’okwenenya okw’okukwatagana n’ “emirundi musanvu” egy’Eby’Abaleevi essuula amakumi abiri mu mukaaga.

> And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. Leviticus 26:39–42.

> Abo abalisigalayo ku mmwe balimalira ddala mu bujeemu bwabwe mu nsi z’abalabe bammwe; era ne mu bujeemu bwa bajjajjaabwe balimaliriramu wamu nabo. Bwe banaatula obujeemu bwabwe, n’obujeemu bwa bajjajjaabwe, awamu n’okwonoona kwe baanyonoona ku nze, era nti baatambula nga bankontana; era nti nange natambula nga nkontana nabo, ne mbatwala mu nsi y’abalabe baabwe; bwe kityo emitima gyabwe egitakomolebwa bwe gigonda, ne bakkiriza ekibonerezo ky’obujeemu bwabwe: awo ndijjukira endagaano yange ne Yakobo, era ndijjukira n’endagaano yange ne Isaaka, era ne ndagaano yange ne Ibulayimu ndijjukira; era ndijjukira n’ensi. Ekitabo ky’Abaleevi 26:39-42.

After Moses sets forth the punishment associated with the “seven times,” which he calls the “quarrel of” God’s “covenant,” he identifies what God’s people are to do if and when they become aware that they are slaves in the enemy’s land, such as Daniel was. They needed, as Daniel represented, to confess their sins, and also the sins of their fathers.

Oluvannyuma Musa lw’amaze okutegeeza ekibonerezo eky’emirundi musanvu, ky’ayita “oluyi lw’endagaano ya Katonda,” n’alaga kye abantu ba Katonda balina okukola bwe bategeera nti ba baddu mu nsi y’abalabe, nga Danyeri bwe yali. Baali beetaaga, nga Danyeri bwe yalaga, okwatula ebibi byabwe, era n’ebibi bya bakitaabwe.

When this specific prayer is offered by those called to be the one hundred and forty-four thousand, the angel with the golden censer will take “the censer, and” fill “it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake.” The holy fire that represents the message of “truth” in contrast with the counterfeit message of “fire”, that the United States and Satan call down out of heaven, takes place in the hour of the “earthquake” that is the Sunday law.

Bwe essaala eno ey’enjawulo esabibwa abo abayitibwa okuba mu 144,000, malayika alina ekibya ky’obubaane eky’ezaabu alitwala "ekibya ky’obubaane, era" ajjuze "ekyo n’omuliro ogw’ekyoto, era akisuule ku nsi: ne wabaawo amaloboozi, n’okubwatuka, n’okumyansa, n’omusisi." Omuliro omutukuvu omukiikirira obubaka bw’ "mazima" nga gukontana n’obubaka obw’obulimba obw’ "muliro", ogw’Amerika ne Setaani bayita okugwa wansi okuva mu ggulu, gubeerawo mu ssaawa y’ "omusisi" ogwo gwe tteeka lya Sande.

In the book of Zechariah, we are informed that Zerubbabel laid both the foundation and the headstone of the temple in the history of the rebuilding of the temple and Jerusalem after the return from the slavery that Daniel was part of.

Mu kitabo kya Zekaliya tutegeezebwa nti Zerubbabel yateeka omusingi n’ejjinja ery’omutwe erya yeekaalu, mu byafaayo eby’okuzimbirawo nate yeekaalu ne Yerusaalemi oluvannyuma lw’okuddayo okuva mu buddu mwe yali Danyeri.

> Then he answered and spake unto me, saying, This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts. Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it. Moreover the word of the Lord came unto me, saying, The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the Lord of hosts hath sent me unto you. For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the Lord, which run to and fro through the whole earth. Zechariah 4:6–10.

> Awo n’anddamu n’ayogera nange nti, Kino kye Kigambo kya Mukama eri Zerubbaberi nti, Si lwa maanyi, so si lwa buyinza, naye lwa Mwoyo gwange, bw’ayogera Mukama ow’eggye. Oli ani, ggwe lusozi olukulu? Mu maaso ga Zerubbaberi olifuuka olutale; era alifulumya ejjinja ery’omutwe waalyo n’okukoowoola, nga bagamba nti, Ekisa, ekisa eri lyo. Era ekigambo kya Mukama kyajja gye ndi, nga kigamba nti, Engalo za Zerubbaberi ze zaassaawo omusingi gw’ennyumba eno; era engalo ze zijja kugimaliriza; era ojja kumanya nti Mukama ow’eggye y’antumye gyemuli. Kubanga ani anyoomye olunaku lw’ebitono? kubanga bajja kwesanyukira, era baliraba omugo gw’okupima mu mukono gwa Zerubbaberi wamu n’abo musanvu; bye maaso ga Mukama, ebirambula ensi yonna. Zekaliya 4:6-10.

Zerubbabel means “offspring of Babylon”, and is a symbol of the second angel’s message, which when combined with the message of the Midnight Cry, laid the “foundation” in the beginning movement of Adventism. Zerubbabel also represents the repetition of the second angel’s message in the ending movement of Adventism in the movement of Future for America, when the “headstone” is placed.

Erinnya Zerubbabel litegeeza ‘enzadde ya Babulooni’, era Zerubbabel ye kifaananyi ky’obubaka bw’omalaika ow’okubiri, obwo bwe bwegattibwa n’obubaka bw’okukaaba okw’omu ttumbi ne buteeka ‘omusingi’ mu ntambuza ey’entandikwa ey’Adiventisimu. Zerubbabel era ayimirira okuddamu obubaka bw’omalaika ow’okubiri mu ntambuza ey’enkomerero ey’Adiventisimu, mu ntambuza ya Future for America, ng’ejjinja ery’oku ntiko liteekebwa.

The world rejoiced over the two witnesses that had been slain in the valley of dead bones in the street that is the “information super highway.” When those two witnesses were brought back to life the world feared, and the heavens rejoiced. Zechariah, like all prophets, is identifying the “last days” when God’s people rejoice. Zechariah informs us that they rejoice at the resurrection of the two witnesses, when they see “those seven.” “Those seven” is the same Hebrew word translated as “seven times” in Leviticus twenty-six. The movement of the first angel placed the foundation stone of Moses’ seven times, and that “truth” is also to be the headstone of the movement of the third angel, in spite of its rejection in 1863.

Ensi yajaguza olw’abajulirwa babiri abaali battiddwa mu kiwonvu ky’amagumba agafu, mu luguudo oluyitibwa "information super highway." Bwe baazuukizibwa abo bajulirwa babiri, ensi yatya, era eggulu ne lisanyuka. Zekaliya, ng’abannabbi bonna, alambulula "ennaku ez’oluvannyuma" abantu ba Katonda lwe basanyuka. Zekaliya atutegeeza nti basanyuka ku kuzuukira kw’abajulirwa babiri, bwe balaba "abo musanvu." "Abo musanvu" kye kigambo ky’Olwebbulaniya kye kimu ekivunulwa nga "emirundi musanvu" mu Leevitiko essuula amakumi abiri mu mukaaga. Entambuza y’obubaka bw’omulaika owasooka yateeka ejjinja ery’ensisekwa erya "emirundi musanvu gya Musa," era "amazima" ago gajja kubeera ejjinja ery’omutwe ery’entambuza y’obubaka bw’omulaika ow’okusatu, newankubadde nga gaagaanyizibwa mu mwaka gwa 1863.

When it is recognized and fulfilled, and acted upon with the appropriate two-fold prayer, the true fire will be cast to the earth, as it was at Pentecost.

Bwe kiba kimanyiddwa era kituukiriziddwa, era ne kikolebwako mu kusaba okw’obubili okw’obutuufu, omuliro omutuufu gunaasulibwa ku nsi, nga bwe kyali ku lunaku lwa Pentekooti.

We will continue to address the opening of the seventh seal in the next article.

Tujja okwongera okwogerako ku kuggulawo akasiba ak’omusanvu mu kiwandiiko ekiddako.

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