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# The Revelation of Jesus Christ - Number Eight

Okubikkulirwa kwa Yesu Kristo - Ennamba Munaana

The Birth of a Nation

Okuzaalibwa kw'eggwanga

Author

Jeff Pippenger

Published

October 31, 2023

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The Midnight Cry message in the beginning ended at the opening of the investigative judgment, and the Midnight Cry message ends, at the opening of the executive judgment. The third woe of Islam brings judgment upon the United States for the passage of the Sunday law, and it represents a continuing and escalating judgment upon the entire world for their acceptance of their own Sunday law under the pressure of the civil persecuting power, represented by the ten kings who have committed fornication with Jezebel, the whore of Tyre.

Obubaka bwa Midnight Cry ku ntandikwa bwakoma ku kuggulwawo kw’okusala omusango okunonyereza, era obubaka bwa Midnight Cry bukomekkera ku kuggulwawo kw’okusala omusango okutuukiriza ekibonerezo. Okutawaana okw’okusatu kw’Isilamu kuleeta okusala omusango ku United States olw’okuyisa etteeka lya Sande, era kulaga okusala omusango okw’eyongera n’okwongera amaanyi ku nsi yonna olw’okukkiriza kwabwe etteeka lyabwe lya Sande wansi w’akasisi k’obuyinza bw’eby’obwannansi obw’okutulugunya, okuyimiririrwa bakabaka ekkumi abaakoze obwenzi ne Yezabele, omukyala omwenzi owa Ttuulo.

> “As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

> "Nga Amerika, ensi y’eddembe ly’eddiini, ejja kwegatta ne Papasiyo mu kukaka eddoboozi ly’omutima era n’okuwaliriza abantu okuwa ekitiibwa Ssabbiiti ey’obulimba, abantu b’eggwanga buli lyonna mu nsi yonna balitwalibwa okugoberera eky’okulabirako kyayo." Obujulizi, Voliyumu 6, 18.

The Sunday law battle of the great controversy, is then fully engaged. Satan then appears to personate Christ.

Olutalo lw’etteeka lya Sande mu Empaka Enkulu olwo lubeera lutandise mu bujjuvu. Sitaani olwo alabika nga yeefuula Kristo.

> “By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.

> Olw’ekiragiro ekikakaza enteekateeka y’Obupapa nga kyesittaza ku mateeka ga Katonda, eggwanga lyaffe lijja okwawukana ddala n’obutuukirivu. ObuProtestanti bwe bulinyola omukono ne bukwata ku gw’obuyinza bwa Roma, nga bususse enjawukana eziri wakati wa byo; bwe bulituuka ne busomoka ekiwonvu ne bukwatagana ku mikono n’Obw’emizimu; era, wansi w’obuyinza bw’obumu obw’emirundi esatu buno, eggwanga lyaffe bwe lijja kugaana enteeko zonna eziri mu Ssemateeka waalyo ng’egavumenti ya BuProtestanti era eya Repabulika, ne liteekawo enkola ey’okusaasaanya obulimba n’okukyamya abantu eby’Obupapa, awo tunaamanye nti ekiseera kituuse eky’omulimu ogw’ekitalo ogwa Setaani, era nti enkomerero eri kumpi. Obujulizi, Voliyumu 5, omuko 451.

National apostasy is followed by national ruin.

Obujeemu bw’eggwanga bugobererwa okuzikirira kw’eggwanga.

> “The people of the United States have been a favored people; but when they restrict religious liberty, surrender Protestantism, and give countenance to popery, the measure of their guilt will be full, and ‘national apostasy’ will be registered in the books of heaven. The result of this apostasy will be national ruin.” Review and Herald, May 2, 1893.

> Abantu ba United States babadde bantu abakwatiddwa ekisa; naye bwe banaakomya eddembe ly'eddiini, ne bava ku ObuProtestanti, ne bawagira ObuPapa, ekipimo ky'omusango gwabwe kinaabeera kijjuvu, era 'obujeemu bw'eggwanga mu by'eddiini' bujja kuwandiikibwa mu bitabo eby'omu ggulu. Ekinaava mu bujeemu buno kibeera okuzikirira kw'eggwanga. Review and Herald, Meyi 2, 1893.

The foolish Laodicean Adventists join hands with the papal power and are overthrown while the other flock of Christ that is still in Babylon escapes the hand of the papacy.

Abadiventisi ab'e Lawodikiya abasirusiru bagatta emikono n'obuyinza bwa Papa ne basendebwawo, ate nga ekisibo ekirala kya Kristo ekikyali mu Babulooni kisimattuka okuva mu mukono gw'obwa Papa.

> He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

> Era ajja kuyingira mu nsi ey'ekitiibwa, n'ensi nyingi zijja kusuulibwa wansi: naye bano bajja kuwona mu mukono gwe, Edomu, ne Mowaabu, n'omukulu w'abaana b'Amoni. Danyeri 11:41.

Islam suddenly strikes the United States, as the seventh trumpet brings a judgment woe for the passage of the Sunday law.

Obusiraamu bulumba mu bwangu Amajjuŋga Amagatte g’Amerika, nga ekkondeere erya musanvu lireeta ennaku z’okusala omusango olw’okuyitibwa kw’eteeka lya Ssande.

> And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.

> Era ne ndaba, ne mpulira omulayika ng'abuuka mu bbanga wakati, ng'ayogera n'eddoboozi eddene nti, Ziriyo, ziriyo, ziriyo, eri abo abatuula ku nsi olw'amaloboozi amalala g'amakondeere g'abamalayika basatu, abakyalina okufuuwa amakondeere gaabwe! Okubikkulirwa 8:13.

The ensign that represents the two witnesses in Revelation eleven is then portrayed by John in Revelation chapter twelve as a woman clothed with the sun, and prophetically portrayed with the symbolism of the beginning and the end.

Akabonero akakiikirira abajulirwa babiri mu Okubikkulirwa omutwe ogw’ekkumi n’emu, oluvannyuma Yokaana akakiraga mu Okubikkulirwa omutwe ogw’ekkumi n’ebiri ng’omukazi ayambadde enjuba, era mu buwandiike bw’obunnabbi nga kiragibwa mu bubonero obulaga entandikwa n’enkomerero.

> And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: And she being with child cried, travailing in birth, and pained to be delivered. And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born. And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. Revelation 12:1–5.

> Ne walabika akabonero akalagifu mu ggulu; omukazi ng’ayambadde enjuba, n’omwezi ng’ali wansi w’ebigere bye, era ku mutwe gwe ngwali engule ey’emmunyeenye kkumi na bbiri: Era nga ali olubuto; n’akaaba, ng’alumwa mu bulumi bw’okuzala, era ng’alumwa okuleetebwa. Ne walabika akabonero akalala mu ggulu; era, laba, ejjoka eddene ery’omumyufu, nga lirinawo emitwe musanvu n’emiwogo kkumi, ne mu mitwe gyalyo nga muli engule musanvu. N’omukira gwalyo ne gukukuta ettundu ettatu ly’emmunyeenye ez’eggulu, ne zigisuulibwa ku nsi: n’ejjoka ne liyimirira mu maaso g’omukazi eyali agenda okuzaala, alye omwana we ng’akyava okuzaalibwa. Era n’azaala omwana w’obulenzi, anaafuganga amawanga gonna n’omuggo ogw’ebyuma: n’omwana we n’atwalibwa eri Katonda ne ku ntebe ye. Okubikkulirwa 12:1-5.

She is standing upon the moon, and clothed with the sun. The moon is a reflection of the sun, and therefore prophetically typifies the sun. The twelve stars in her crown represent the twelve tribes of ancient Israel at the beginning of ancient Israel, which typify the twelve disciples at the end of ancient Israel. The twelve stars that are the twelve disciples at the end of ancient Israel, are also the twelve apostles at the beginning of modern Israel. They therefore typify the one hundred and forty-four thousand at the end of modern Israel, who are disciples and apostles. At the beginning of the history where the disciples represent both an ending of ancient Israel and the apostles the beginning of modern Israel, the woman who is the church, was pregnant with Christ. He is the “man child” who would be caught up to God after His death and resurrection.

Ali ayimiridde ku mwezi, era ayambadde enjuba. Omwezi asikiriza omusana gw’enjuba, era n’olwekyo mu bubaka bw’obunnabbi afaananyiriza enjuba. Emmunyeenye kkumi n’ebiri eziri mu ngule ye ziraga ebika kkumi n’ebiri bya Isirayiri ey’edda ku ntandikwa yaayo, ebyo ebyafaananyiriza abayigirizwa kkumi n’ebiri ku nkomerero ya Isirayiri ey’edda. Emmunyeenye kkumi n’ebiri ezo, eziraga abayigirizwa kkumi n’ebiri ku nkomerero ya Isirayiri ey’edda, ziraga era abatume kkumi n’ebiri ku ntandikwa ya Isirayiri ey’omulembe guno. Noolwekyo zifaananyiriza 144,000 ku nkomerero ya Isirayiri ey’omulembe guno, aba bayigirizwa era abatume. Ku ntandikwa y’ebyafaayo aw’ebyigirizwa byalanga nkomerero ya Isirayiri ey’edda, ate obutume ne bulanga olutandikwa lwa Isirayiri ey’omulembe guno, omukazi, gwe kkanisa, yali atwala olubuto lwa Kristo. Ye “omwana w’obulenzi” ey’aatwalibwa eri Katonda oluvannyuma lw’okufa kwe n’okuzuukira kwe.

The woman therefore, also typifies the birth of the one hundred and forty-four thousand, who also ascend into heaven after being resurrected from the valley of death. Once they are in heaven, she would also give birth to another child, that represents the other flock that comes out of Babylon at the Sunday law.

N’olwekyo, omukazi naye akiikirira okuzaalibwa kw’abantu emitwalo kkumi n’ena n’enkumi nnya, era nabo balinnya mu ggulu nga bazuukiziddwa okuva mu kiwonvu ky’okufa. Bwe baba mu ggulu, omukazi era n’azaala omwana omulala, akiikirira ekisibo ekirala ekivayo mu Babulooni mu kiseera ky’etteeka lya Sande.

> Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. Shall I bring to the birth, and not cause to bring forth? saith the Lord: shall I cause to bring forth, and shut the womb? saith thy God. Isaiah 66:7–9.

> Nga tannatandika okulumwa olw’okuzala, yazaala; nga obulumi tebunnaba kumutuukako, yazaala omwana w’obulenzi. Ani awulidde ekintu kiringa kino? Ani alabye ebintu ng’ebino? Ensi esobola okuzaala mu lunaku lumu? oba eggwanga lisobola okuzaalibwa mu kiseera ky’ekimu? kubanga Sayuuni bwe yatandika okulumwa, yazaala abaana baayo. Nze ndireeta okutuuka ku kuzaala, ne nziyiza okuzaalibwa? bw’ayogera Mukama; nze ne nsobozesa okuzaalibwa, ne nzibira olubuto? bw’ayogera Katonda wo. Isaaya 66:7-9.

In the time of the earth beast’s rule, a nation is born at once. That nation is the one hundred and forty-four thousand, for they are those who perfectly reflect the character of Christ. They are those typified by the “man child” Jesus. They are Isaiah’s “man child,” who is born before the woman goes into labor. The dead dry bones that the world rejoiced over when they were murdered by the beast from the bottomless pit, will be comforted in Jerusalem, and they will then rejoice with the woman who brings forth the “man child.” They are brought forth before she travails and then she travails and brings forth “her” other “children,” as the Gentiles then respond to the message of the third angel as a flowing river, as the message sweeps across the land as a tidal wave. They are born in a great crisis, representing her travail. The woman of Revelation twelve, essentially has twins. The first born are the one hundred and forty-four thousand who are identified as the first fruits, and the Gentiles as the great ingathering of the summertime harvest.

Mu biro by’obufuzi bw’ensolo eva mu nsi, eggwanga lizaalibwa mu kaseera kamu. Eggwanga eryo ye 144,000, kubanga be abo abalaga empisa ya Kristo mu bujjuvu. Be abo abalagiddwa mu kifaananyi kya “mwana w’omulenzi” Yesu. Be “mwana w’omulenzi” wa Isaaya, azaalibwa nga omukazi tannatandika kubonaabona. Amagumba amakalu g’abaafu, ensi yonna ge yasanyukira bwe baattibwa ensolo eva mu kinnya ekitagwamu, bagenda okugumizibwa mu Yerusaalemi; era oluvannyuma basanyukire wamu n’omukazi azzaala “mwana w’omulenzi.” Bo bazaalibwa nga tannatandika kubonaabona, oluvannyuma n’ayitamu obubonaabona n’azaala “abaana be” abalala, ng’Abamawanga bwe baddamu obubaka bw’omalayika ow’okusatu ng’omugga ogukulukuta, obubaka ne busaasaana okuyita mu nsi ng’ekisaanu ky’amazzi ekinene. Bazaalibwa mu kizibu ekinene, ekiraga obubonaabona bwe. Omukazi owa Okubikkulirwa omutundu ogw’ekkumi n’ebbiri, mu butuufu alina abaana b’amapasa. Abaasooka okuzaalibwa be 144,000 abamanyiddwa nga ebibala ebyasooka; ate Abamawanga be okukung’aanya okunene kw’ennimiro z’ekiseera ky’ekyeya.

> Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the Lord shall be known toward his servants, and his indignation toward his enemies. Isaiah 66:10–14.

> Mujagulize wamu ne Yerusaalemi, era mubeere mu ssanyu naye, mmwe mwenna abamwagala; mujagulize naye nnyo, mmwe mwenna abamukungubagira; mulyoke munywe mujjuze ku mabeere g’okusanyusibwa kwe; mulyoke mukamule mu ne mweesanyuse olw’obungi bw’ekitiibwa kye. Kubanga bw’ati bw’ayogera Mukama nti, Laba, ndimuleetera emirembe ng’omugga, n’ekitiibwa ky’ab’amawanga ng’akagga akayitirivu; ate munaanywa, mulitwalibwa ku lubali lwe, era ne muzannyisibwa ku magulu ge. Nga omuntu asanyusibwa nnyina, bwe ndisanyusa mmwe; era mulisanyusibwa mu Yerusaalemi. Era bwe muliraba kino, omutima gwammwe gulijaguza, n’emifupa gyammwe gikulire ng’omuddo; era omukono gwa Mukama gulimanyibwa eri abaddu be, n’obusungu bwe eri abalabe be. Isaaya 66:10-14.

Those that “mourn” for Jerusalem are those that sigh and cry for the abominations done within her and who have been sealed, and they are sealed in advance of the Sunday law. We are now in the “closing work for the church,” which are the final moments of the sealing of the one hundred and forty-four thousand.

Abo "abalirira" Yerusaalemi be abo abeegugumira era n’abaakaaba olw’ebikolwa eby’amanyala ebikolebwa mu yo, era abaateekebwako akabonero; era okuteekebwako kuno kuba nga tekunnaba kubeerawo etteeka lya Sande. Kati tuli mu "mulimu ogw’okuggala ogw’ekkanisa," ogw’obudde obusembayo bw’okuteekebwako akabonero kw’abantu 144,000.

> “The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’” Testimonies, volume 3, 266.

> Abantu ba Katonda ab’amazima, abalina omwoyo ogw’omulimu gwa Mukama n’obulokozi bw’emimeeme mu mitima, bulijjo baliraba ekibi mu ngeri yaakyo entuufu ey’obukibi. Bulijjo bajja kubeeranga ku ludda olw’okwesigwa n’olw’okwogera mu butereevu ku bibi ebyangu okwetooloola abantu ba Katonda. Okusingira ddala mu mulimu oguggwaawo ogw’ekkanisa, mu kiseera eky’okussaako akabonero eky’emitwalo kkumi na nnya n’enkumi nnya abagenda okuyimirira bataliiko kamogo mu maaso g’enteebe y’obwakabaka ya Katonda, we balyewulira ennyo ddala ebikyamu by’abantu ba Katonda abeyita nti be ba Katonda. Kino kiyolesebwa n’amaanyi mu kifaananyi ky’omunnabbi eky’omulimu ogwasembayo, ng’abasajja buli omu ng’alina eky’okutta mu mukono gwe. Omu ku bo yali yambadde linena, ng’alina ensuwa y’amawugo ey’omuwandiisi ku lubali lwe. “Era Mukama n’amugamba nti, Yita mu makkati g’ekibuga, mu makkati ga Yerusaalemi, ossaako akabonero ku malala g’abasajja abasinda era abaakaaba olw’ebikolwa eby’emizizo byonna ebikolebwa mu makkati mu yo.” Testimonies, Voliyumu 3, omuko 266.

Those that “sigh and cry” are sealed before the destroying angels with the slaughter weapons go through the church, which is represented as Jerusalem.

Abo "abakungubaga n'abakaaba" bateekebwako akabonero nga tebanayita mu kkanisa abamalayika abazikiriza nga balina ebyokutta, ekkanisa egiragibwa ng'Yerusaalemi.

> “The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.

> Ekiragiro kiri nti: ‘Muyite wakati mu kibuga, wakati mu Yerusaalemi, era mutekeko akabonero ku byenyi by’abasajja abakungubaga n’abakaaba olw’emizizo gyonna ebikolebwa wakati mu yo.’ Abo abakungubaga n’abakaaba baali babunyisa ebigambo eby’obulamu; baanenya, bawa amagezi, era baabegayiridde. Abamu abaali banyooma Katonda baakwatibwa obwenenya ne beewombeeka emitima gyabwe mu maaso ge. Naye ekitiibwa kya Mukama kyali kivudde ku Isirayiri; newankubadde bangi baakyagoberera enkola z’eddiini, amaanyi ge n’obubeerawo bwe byali bibuze.

> “In the time when His wrath shall go forth in judgments, these humble, devoted followers of Christ will be distinguished from the rest of the world by their soul anguish, which is expressed in lamentation and weeping, reproofs and warnings. While others try to throw a cloak over the existing evil, and excuse the great wickedness everywhere prevalent, those who have a zeal for God’s honor and a love for souls will not hold their peace to obtain favor of any. Their righteous souls are vexed day by day with the unholy works and conversation of the unrighteous. They are powerless to stop the rushing torrent of iniquity, and hence they are filled with grief and alarm. They mourn before God to see religion despised in the very homes of those who have had great light. They lament and afflict their souls because pride, avarice, selfishness, and deception of almost every kind are in the church. The Spirit of God, which prompts to reproof, is trampled underfoot, while the servants of Satan triumph. God is dishonored, the truth made of none effect.

> Mu kiseera ekiruyi kye lwe kinafuluma mu misango, abagoberezi ba Kristo ab'obukkakkamu era abaaweeyayo bajjakulabika nga bawukanye ku balala b'ensi olw'ennaku z'emyoyo gyabwe, eziragibwa mu kukungubaga n'okukaaba, okunenya n'okulabula. Ate nga abalala bagezaako okugubika ebibi ebiriwo, ne bayozaayoza ku bungi bw'obubi obweyongedde okuba wonna, abo abalina obuggya olw'ekitiibwa kya Katonda n'okwagala emyoyo tebasirika ku lwa kufuna okusiimibwa kwa muntu yenna. Emitima gyabwe egy'obutuukirivu ginyigirizibwa buli lunaku olw'ebikolwa n'okwogera obutali bitukuvu by'abatali batuukirivu. Tebalina buyinza kuziyiza omugga ogw'ekibi ogw'ekulukuta mangu, era ky'ekivuddeko bajjudde ennaku n'okweraliikirira n'entiisa. Bakungubagira mu maaso ga Katonda bwe balaba eddiini enyoomebwa mu nnyumba zennyini z'abo abaafunye omusana omungi. Bakungubaga era ne b'ennyigirizza emyoyo gyabwe olw'amalala, okwegomba ssente, obweggalize, n'obulimba bwa buli ngeri obuli mu kkanisa. Omwoyo wa Katonda, atuma okunenya, anyigirizibwa wansi w'ebigere, ate nga abaweereza ba Sitaani b'awangula. Katonda anyoomebwa, amazima gafuulibwa nga tegaliiko maanyi.

> “The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.

> Ekibiina ky’abo abatawulira kunakuwala olw’okukendeera kwabwe mu by’omwoyo, era abatakungubagira ebibi by’abalala, banalekebwa nga tebalina akasiyiro ka Katonda. Mukama atuma ababaka be, abasajja abalina ebyokutta mu mikono gyabwe: “Mugoberereeyo emabega we okuyita mu kibuga, mubakube; amaso gammwe tegasaasire, era temubeere na kisa; mutte ddala abakadde n’abato, abawala, n’abaana abato, n’abakazi; naye temusemberera muntu yenna aliiko akabonero; mutandikire ku kifo kyange ekitukuvu.” Awo ne batandika n’abasajja abakadde abaali mu maaso g’ennyumba.

> “Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 210, 211.

> "Wano tulaba nti ekkanisa—ekifo ekitukuvu kya Mukama—ye y’eyasooka okutuukibwako ekikonde ky’obusungu bwa Katonda. Abasajja abakadde, abo Katonda be yawadde omusana omungi era abaalabirira eby’omu mwoyo eby’abantu nga bakuumi, baaleka obwesigwa bwabwe. Baayimirira ku ndowooza nti tetusaanidde kulindirira byewuunyo wadde okweyolesebwa okulabika obulungi kw’amaanyi ga Katonda ng’eby’edda bwe byali. Ekiseera kikyuse. Ebigambo bino byongerera amaanyi obutakkiriza bwabwe, ne bagamba nti: Mukama tajja kukola kirungi, so n’ekibi tajja kukikola. Alina ekisa kingi nnyo okukyala ku bantu be nga ababasalira omusango. Noolwekyo ‘Emirembe n’obutebenkevu’ kye kuba okwogerera waggulu okuva eri abantu abatakyadayo kuyimusa eddoboozi lyabwe ng’ekondeere okulaga abantu ba Katonda obujeemu bwabwe n’ennyumba ya Yakobo ebibi byabwe. Embwa ezo ezitayogera, ezitagenda kuboggola, ze zeewulira obusungu obw’obwenkanya bwa Katonda eyanyiigiziddwa. Abasajja, abawala abatannafumbirwa, n’abaana abato bonna bafiira wamu." Obujulizi, Voliyumu 5, omuko 210, 211.

Isaiah forty begins by employing the symbolism of a doubling, which is a prophetic marker of the Midnight Cry message that is a second message that unites with the message of the fall of Babylon. The fall of Babylon is doubled when it is expressed prophetically. The phrase is “Babylon is fallen, is fallen.”

Isaaya 40 etandika ng’ekozesa ekifaananyi eky’okuddibwamu emirundi ebiri, ekyo nga kiraga akabonero k’obunnabbi ak’obubaka bw’Okukaaba kw’ettumbi, obubaka olw’okubiri olugattagana n’obubaka bw’okugwa kwa Babulooni. Okugwa kwa Babulooni kukuddibwamu emirundi ebiri bwe kutegeezebwa mu bunnabbi. Ekigambo kiri nti, “Babulooni agudde, agudde.”

> And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.

> Era n'addirira malaika omulala, ng'agamba nti, Babulooni agudde, agudde, ekibuga ekyo ekikulu, kubanga yaleetera amawanga gonna okunywa omwenge ogw'obusungu bw'obwenzi bwe. Okubikkulirwa 14:8.

There are two biblical falls of literal Babylon, and there are two biblical falls of spiritual Babylon. Together they represent four historical witnesses which identify the prophetic characteristics of Babylon’s fall.

Waliwo ebigwo bibiri bya Babulooni eyennyini ebyogerwako mu Baibuli, era waliwo n’ebigwo bibiri bya Babulooni ey’omwoyo ebyogerwako mu Baibuli. Bwe bikuŋaaniddwa wamu, bimeerera ng’abajulizi bana ab’ebyafaayo abalaga ebimanyikiro eby’obunnabbi eby’okugwa kwa Babulooni.

> And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Revelation 18:2.

> Ne yeekaabira n’eddoboozi ery’amaanyi nnyo, ng’agamba nti, Babulooni enkulu egudde, egudde, era efuuse ekifo eky’okubeeramu badayimooni, n’ekisibe ky’emizimu gyonna emitali mirongoofu, era ekisibe ky’ennyonyi zonna ezitali zirongoofu era ezikyawa. Okubikkulirwa 18:2.

Literal Babylon fell as Babel in the time of Nimrod, and literal Babylon also fell in the time of Belshazzar. Spiritual Babylon fell in 1798, and its final fall is repeatedly illustrated in the Scriptures. For this reason, the message of the fall of Babylon contains the prophetic symbolism of the doubling. With Babylon’s fall there is a doubling, but there are also two other primary prophetic reasons for the phenomenon of doubling.

Babulooni eya ddala yagwa nga Babele mu biseera bya Nimuroodi, era Babulooni eya ddala n’egwa mu biseera bya Belusazaali. Babulooni ey’omwoyo yagwa mu mwaka gwa 1798, era okugwa kwayo okw’enkomerero kulagiddwa emirundi mingi mu Byawandiikibwa. Olw’ensonga eyo, omubaka ogw’okugwa kwa Babulooni gulinamu ekifaananyi ky’obunnabbi eky’okuddamu kabiri. Mu kugwa kwa Babulooni waliwo okuddamu kabiri, naye waliwo n’ensonga endala ebbiri ezikulu ez’obunnabbi ezivaako ekyo ekiyitibwa okuddamu kabiri.

The second reason is that as a message it represents a message that is joined by a second message. It represents two messages. There are other significant truths associated with the meaning and structure of the second angel’s message, but we are simply noting that Isaiah’s final prophetic narrative that begins in chapter forty, begins with the doubling of the symbol of the Comforter, which Christ promised to provide His people, while he tarried in the heavenly sanctuary.

Ensonga ey’okubiri ye nti, nga bubaka, bukiikirira obubaka obw’egattiddwaako obw’okubiri. Bukiikirira obubaka bubiri. Waliwo amazima amalala ag’amaanyi agakwata ku makulu n’enkola y’obubaka bw’omumalayika ow’okubiri, naye tutegeeza byokka nti ebigambo bya Isaaya eby’obunnabbi ebyisembayo, ebitandikira mu ssuula amakumi ana, bitandikira n’okuddirwamu emirundi ebiri kw’akabonero k’Omuyambi, ekyo Kirisitu kye yasuubiza okuwa abantu be, ng’akyabeerayo ewatukuvu ery’omu ggulu.

> Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. Isaiah 40:1, 2.

> Mugumye, mugumye abantu bange, bw’ayogera Katonda wammwe. Mugambe Yerusaalemi ebigambo eby’okugumya, mumulangirire nti olutalo lwe luggwawo, n’ebyonoono bye bisonyiyiddwa; kubanga afunye okuva mu mukono gwa Mukama emirundi ebiri olw’ebibi bye byonna. Isaaya 40:1, 2.

There is no other passage in the Bible that speaks more specifically concerning the element of Christ’s character as the Alpha and Omega, as the passage in Isaiah forty to the end of the book. As the Alpha and Omega, Christ places the signature of His name as Alpha and Omega upon this passage, for when you get to the end of Isaiah, he once again refers to the Comforter, for Christ is the Word, and He is the beginning and ending.

Tewali kitundu kirala mu Bayibuli okwogera bulambulukufu nnyo ku ngeri ya Kristo nga Alufa ne Omega okusinga ekitundu okuva mu Isaaya 40 okutuuka ku nkomerero y’ekitabo. Nga Alufa ne Omega, Kristo ateeka ku kitundu kino akasayini k’erinnya lye ng’Alufa ne Omega, kubanga bw’otuuka ku nkomerero ya Isaaya ayogerako nate ku Omuduukirizi, kubanga Kristo ye Kigambo, era ye ntandikwa n’enkomerero.

> Thus saith the Lord, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? For all those things hath mine hand made, and all those things have been, saith the Lord: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not. Isaiah 66:1–4.

> Bw’ati bw’ayogera Mukama, nti, Eggulu lye ntebe yange, n’ensi ggwaanyi ly’ebigere byange: ennyumba gyemunzimbira eri wa? era ekifo eky’okwewummuzamu kwange kiri wa? Kubanga ebyo byonna omukono gwange bye byakola, n’ebyo byonna ne bibaawo, bw’ayogera Mukama: naye ku muntu ono ndiraba, oyo omwavu era alina omwoyo ogwamenyeka, era akankana ku kigambo kyange. Ata ente ng’ayisse omuntu; aweerayo endiga ento ng’atemye ensingo y’embwa; aweerayo ekiweebwayo ng’awaddeyo omusaayi gw’embizzi; awotereza obubaane ng’asabira ekifaananyi omukisa. Weewaawo, beewerondedde engeri zaabwe, era omwoyo gwabwe gusanyukira mu bizizo byabwe. Nange ndibalondera eby’okubabuzaabuza, era n’ebyebatya ndibibaleetera; kubanga bwe nayita, tewaali n’omu eyaddamu; bwe nayogera, tebaawulira: naye bakoze ebibi mu maaso gange, era beerondedde ekyo kye saasiima. Isaya 66:1-4.

The question is raised concerning what house did God’s people build for Him? Did they raise Peter’s spiritual house or the synagogue of Satan? God identifies that the house that He built, is made up of those that are of a “poor and of a contrite spirit, and” those who “trembleth at” God’s “word.” He contrasts those who tremble at His word with another class that offer unclean offerings, who have chosen their own way. Those of the class that are offering unclean offerings will find as did the Jews, that their house is to be left to them desolate.

Wabuzibwa nti ennyumba ki abantu ba Katonda gye baamuzimbira? Baazimba ennyumba ey’omwoyo ya Peetero oba ekisinagogi kya Setaani? Katonda alaga nti ennyumba gye yazimba erimu abo ab’omu “mwoyo omwavu era ogwamenyese,” era n’abo “abakankana” ku “kigambo” kye. Ageraageranya abo abakankana ku kigambo kye n’ekibiina ekirala ekiwaayo ebiweebwayo ebitali bitukuvu, abeesaliriddewo ekkubo lyabwe. Abo ab’omu kibiina ekiwaayo ebiweebwayo ebitali bitukuvu bajja kusanga, nga Abayudaaya bwe baasanga, nti ennyumba yaabwe eribaleekebwa nga ebeera ddungu.

All the prophets speak of the end of the world, and this is an illustration of the distinction between the wise, who tremble at His Word, and the foolish that are offering abominations to God, abominations that their souls delight in. For this reason, God will choose the delusions for the foolish Laodicean virgins, which is the delusion which the apostle Paul identifies is brought about for accepting a “lie.”

Banabbi bonna boogera ku nkomerero y’ensi, era kino kiraga enjawulo wakati w’abagezi, abakankana olw’Ekigambo kye, n’abasirusiru abawaayo eri Katonda eby’ekivve, eby’ekivve emyoyo gyabwe gisiima. Lw’ensonga eyo, Katonda alibalonderera abawala ab’e Lawodikiya abasirusiru obulimba, era obwo bwe bulimba omutume Pawulo bw’ategeeza nti buleetebwa olw’okukkiriza ‘eky’obulimba’.

The “lie” is a specific symbol in Adventism’s history, and it was accepted by the builders in 1863, and built upon throughout Advent history. It was a lie that produced a false foundation, and they there began to erect a counterfeit false temple. Their work of counterfeiting the true temple continues until “the last days.” Isaiah places the context of chapter sixty-six within the separation of the wise and foolish virgins. Isaiah is identifying the prophetic history that he marked in the first verse of Isaiah forty when Christ promised to send the Comforter three and a half symbolic days after the disappointment of July 18, 2020.

"Obulimba" lubeera akabonero ak'enjawulo mu byafaayo by'ObuDiventisiti, era ne bukkirizibwa abazimbi mu 1863, ne bazimbiraako mu byafaayo byonna by'ObuDiventisiti. Kwali obulimba okwazaala omusingi og'obulimba, era ne batandikira eyo okuyimusa yeekaalu ey'obulimba ey'effeemu. Omulimu gwabwe ogw'okuzimba yeekaalu ey'effeemu mu kifo ky'entufu gukyeyongerera okutuusa ku "nnaku ez'enkomerero." Isaaya ateeka omulamwa gw'ensuula nkaaga mu mukaaga mu nsonga ey'okwawula abawala ab'obugole ab'amagezi n'abata magezi. Isaaya alambulula ebyafaayo eby'obunnabbi bye yalaga mu olunyiriri olusooka olw'Isaaya ensuula amakumi ana, mu kiseera Kristo lwe yasuubiza okuweereza Omubazirizi nga wayiseewo ennaku ssatu n'ekitundu z'obunnabbi oluvannyuma lw'okugwaamu essuubi okwa July 18, 2020.

> Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. A voice of noise from the city, a voice from the temple, a voice of the Lord that rendereth recompence to his enemies. Isaiah 66:5, 6.

> Muwulire ekigambo kya Mukama, mmwe abatitiira ekigambo kye; abooluganda bammwe abaabakyaaye, abaabagoba ebweru olw’erinnya lyange, baagamba nti, “Mukama agulumizibwe”; naye alibonekerera ku ssanyu lyammwe, era bo balikwatibwa ensonyi. Eddoboozi ery’ekonkona okuva mu kibuga, eddoboozi okuva mu yeekaalu, eddoboozi lya Mukama alisasula eri balabe be. Isaaya 66:5, 6.

From 1798 to 1844, in the movement of the Millerites, the Lord erected a spiritual temple that, as the messenger of the covenant He came suddenly unto in 1844. The Lord erects a spiritual temple in the movement of the one hundred and forty-four thousand, that He might suddenly come and enter into covenant with that temple. Peter, in his first epistle, chapter two calls that temple a “spiritual house.” Those that “hear the word of the Lord” are those that John in the Revelation refers to when he says those that hear are “blessed.” They are the ensign, for the ensign is made up of “the outcasts of Israel.” The foolish Laodiceans will be ashamed when the Lord glorifies Himself in the Philadelphians who tremble at His Word, and His Word is “truth.”

Okuva mu 1798 okutuuka mu 1844, mu kugenda mumaaso kw'ekibiina ky'Abamillerite, Mukama yazimba yeekaalu ey'Omwoyo gye yajja mangu ddala eri yo mu 1844 ng'omubaka w'Endagaano. Mukama azimba yeekaalu ey'Omwoyo mu nkulungo y'abantu 144,000, alyoke ajje mangu era ayingire mu ndagaano ne yeekaalu eyo. Peetero, mu bbaluwa ye esooka, essuula ey'okubiri, ayita yeekaalu eyo "ennyumba ey'Omwoyo." Abo abawulira Ekigambo kya Mukama be abo Yokaana mu Kubikkulirwa b'ategeeza bwe agamba nti abo abawulira "balina omukisa." Be kabonero, kubanga akabonero kagattibwa mu "abagobeddwa b’e Isirayiri." Abasirusiru ab'e Lawodikiya banaaswala Mukama bwe yeegulumiza mu ba Firadelfiya abatya ne bakankana olw'Ekigambo kye, era Ekigambo kye "mazima."

The three voices that are heard during the period when the wise and foolish are being separated from the other class, comes from “the city,” from “the temple” and from “the Lord that renders recompense.” The first “voice” from the city is “a voice of noise,” and the “noise” is the arrival of the Comforter that comes suddenly.

Amaloboozi asatu ageewulirwa mu kiseera nga ab’amagezi n’abasiru bawulibwa okuva mu kibiina ekirala, gava mu "kibuga", mu "yeekaalu", era okuva eri "Mukama asasula." Eddoboozi eryasoose okuva mu kibuga lye "eddoboozi ery’okukankana," era "okukankana" kwe kutuuka kw’Omubeezi ajja mu kibwatuko.

> And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. Acts 2:1-3.

> Olunaku lwa Pentekosite bwe lwatuuka ddala, baali bonna mu bumu mu kifo kimu. Amangwago ne wabaawo eddoboozi okuva mu ggulu ng’omuyaga ogw’amaanyi ogutondekera, ne lijjuza ennyumba yonna mwe baali batudde. Ne walabikira eri bo emirimi ng’omuliro, ne zigabanagana, ne zituula ku buli omu ku bo. Ebikolwa by’Abatume 2:1-3.

The word translated as “sound” in Acts chapter two, verse two, means a “noise,” and a “rumor.” A “rumor,” is a prophecy. The “sound” or “noise” that comes from “the city” is represented by “a mighty wind.” The “voice of noise from the city,” is the “rumor” or prophetic message of Islam that marks the arrival of the Comforter in the valley of dry bones that were slain in “the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified.”

Ekigambo ekyahinduliddwa nga "sound" mu Ebikolwa by'Abatume essuula ey'okubiri, olunyiriri olw'okubiri, kitegeeza "noise" era ne "rumor." "Rumor" kiba obunnabbi. "Sound" oba "noise" ekiva mu "the city" kiyimiririzibwa "a mighty wind." "The voice of noise from the city," kye "rumor" oba obubaka obw’obunnabbi bwa Islamu obulaga okujja kwa Omubudabuda mu kiwonvu ky’amagumba amakalu agattibwa mu "oluguudo lw’ekibuga ekinene, eriyitibwa mu mwoyo Sodomu ne Misiri, we ne Mukama waffe we baamuwanika ku musaalaba."

In chapter forty of Isaiah, the “voice” that was to prepare the way for “the messenger of the covenant,” asked what message he should “cry.” He was told to “cry” the message of Islam. In Acts the “sound” that filled Peter’s spiritual “house” was a “rushing mighty wind,” which in Ezekiel thirty-seven, came from the four winds of Islam.

Mu ssuula amakumi ana ey'Isaaya, "eddoboozi" eryaali lyateekeddwa okuteekateeka ekkubo erya "omubaka w'endagaano," lyabuza nti, "Obubaka ki lwe nnina 'okukaaba'?" Lyagambibwa "okukaaba" obubaka bw'Obuyisiramu. Mu kitabo ky'Ebikolwa "eddoboozi" eryajjuzizza "ennyumba" ey'omwoyo eya Peetero lyali "omuyaga ogudduka nnyo ogw'amaanyi," ogwo, mu Ezeekyeri amakumi asatu mu musanvu, guva mu mpewo ennya ez'Obuyisiramu.

> A voice of noise from the city, a voice from the temple, a voice of the Lord that rendereth recompence to his enemies. Isaiah 66:6.

> Eddoboozi ery’ekivuyo eriva mu kibuga, eddoboozi eriva mu yeekaalu, eddoboozi lya Mukama erisasula abalabe be. Isaaya 66:6.

From the street where our Lord was crucified the Comforter first informs the “voice” of the one who cries in the wilderness, what the message is to be. Then the mighty army that is the temple that has been erected, as typified in the beginning movement from 1798 to 1844, swells the cry. The movement of the mighty army as they proclaim the cry of Islam leads to the third “voice” identifying God’s voice of the judgment upon the United States for the passage of the Sunday law. It is there that the Lord renders recompense. The three voices are governed within the structure of the hidden history of the seven thunders, which represents the beginning, middle and ending letters of the Hebrew word that was created by the Wonderful Linguist and is translated as “truth”. You cannot make this stuff up!

Okuva ku luguudo Mukama waffe gye baamubamba ku musaalaba, Omubeezi asooka okutegeeza "eddoboozi" ly’oyo akaaba mu ddungu obubaka bwe buliba. Awo oluvannyuma, eggye ery’amaanyi — ye yeekaalu eyazimbiddwa — nga kifaananyizibwa mu kutambuza okwatandikira mu 1798 okutuuka mu 1844, likuzza eddoboozi ery’okukaaba. Entambula y’eggye ery’amaanyi nga balangirira okukaaba kw’Essiraamu kuleetera “eddoboozi” erya ssatu okulambulula eddoboozi lya Katonda ery’okusala omusango eri United States olw’okuyisa etteeka lya Ssande. Eyo we Mukama asasula. Ebiddoboozi ebisatu bifugibwa mu nteekateeka y’ebyafaayo ebikwekebwa eby’ebibwatuka by’eggulu musanvu, ebiraga ennukuta ey’olutandikwa, ey’omu makkati n’ey’enkomerero ez’ekigambo ky’Olwebbulaniya ekyatondeddwa Omukugu w’ennimi ow’ewuuniro era ekivunulwa “amazima”. Kino tosobola kukiyiiya!

In agreement with the prophetic history we have been identifying, Isaiah then addresses the birth of a nation.

Mu kukwatagana n’ebyafaayo eby’obunnabbi bye twabadde tukizuula, oluvannyuma Isaaya ayogera ku kuzaalibwa kw’eggwanga.

> Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. Shall I bring to the birth, and not cause to bring forth? saith the Lord: shall I cause to bring forth, and shut the womb? saith thy God. Isaiah 66:7–9.

> Nga tannatandika okulumwa olw’okuzala, yazaala; nga obulumi tebunnaba kumutuukako, yazaala omwana w’obulenzi. Ani awulidde ekintu kiringa kino? Ani alabye ebintu ng’ebino? Ensi esobola okuzaala mu lunaku lumu? oba eggwanga lisobola okuzaalibwa mu kiseera ky’ekimu? kubanga Sayuuni bwe yatandika okulumwa, yazaala abaana baayo. Nze ndireeta okutuuka ku kuzaala, ne nziyiza okuzaalibwa? bw’ayogera Mukama; nze ne nsobozesa okuzaalibwa, ne nzibira olubuto? bw’ayogera Katonda wo. Isaaya 66:7-9.

The nation that is born before the woman travails was recently in the street, dead and dry while the whole world rejoiced over her circumstances. But when the two witnesses stood, those who had been rejoicing in their death were afraid. Once the dead dry slain bodies stand up as a nation, all that love Jerusalem will then rejoice with her. Those that love Jerusalem include not only the nation of the one hundred and forty-four thousand, but also God’s other flock that are then called out of Babylon. The resurrection from the disappointment of July 18, 2020, is accomplished by the arrival of the Comforter, which will make the dead dry “bones” “flourish like an herb.”

Eggwanga erizaalibwa nga omukazi tannakwatibwa bulumi bw’okuzaala lyali majuuzi mu luguudo, nga lifudde era likalu, ng’ensi yonna esanyukira ku mbeera yaalyo. Naye abajulizi ababiri bwe baayimirira, abo abaali basanyukira okufa kwabwe baatya. Emibiri egyattibwa, nga gifudde era nga gikalu, bwe giyimirira ng’eggwanga, bonna abaagala Yerusaalemi banaasanyuka wamu naye. Abo abaagala Yerusaalemi tebakoma ku ggwanga lya 144,000 lwokka, wabula n’ekisibo kya Katonda ekirala ekiba ekyitibwa okuva mu Babulooni mu kiseera ekyo. Okuzuukizibwa okuva mu kusuulibwa essuubi okw’e Julaayi 18, 2020, kutuukirizibwa olw’okujja kw’Omuyambi, alifuula "amagumba" agafu era agekalu "okumeruka ng’omuddo".

> Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the Lord shall be known toward his servants, and his indignation toward his enemies. Isaiah 66:10–14.

> Mujagulize wamu ne Yerusaalemi, era mubeere mu ssanyu naye, mmwe mwenna abamwagala; mujagulize naye nnyo, mmwe mwenna abamukungubagira; mulyoke munywe mujjuze ku mabeere g’okusanyusibwa kwe; mulyoke mukamule mu ne mweesanyuse olw’obungi bw’ekitiibwa kye. Kubanga bw’ati bw’ayogera Mukama nti, Laba, ndimuleetera emirembe ng’omugga, n’ekitiibwa ky’ab’amawanga ng’akagga akayitirivu; ate munaanywa, mulitwalibwa ku lubali lwe, era ne muzannyisibwa ku magulu ge. Nga omuntu asanyusibwa nnyina, bwe ndisanyusa mmwe; era mulisanyusibwa mu Yerusaalemi. Era bwe muliraba kino, omutima gwammwe gulijaguza, n’emifupa gyammwe gikulire ng’omuddo; era omukono gwa Mukama gulimanyibwa eri abaddu be, n’obusungu bwe eri abalabe be. Isaaya 66:10-14.

The Alpha and Omega places the ending of Isaiah’s last narrative right where it started in the beginning, with the identification of the arrival of the Comforter. And as is always the case, with every message that represents the Elijah message, it is placed within the context of the Lord striking the earth with a curse.

Alpha ne Omega ateeka enkomerero y’obubaka bwa Isaaya obusembayo mu kifo kye kimu we kyatandikira, wamu n’okulambululwa okw’okujja kwa Omubeezi. Era, nga bwe kiba bulijjo, buli bubaka obulaga obubaka bwa Eriya buteekebwa mu mbeera ya Mukama okukuba ensi n’ekikolimo.

> For, behold, the Lord will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire. For by fire and by his sword will the Lord plead with all flesh: and the slain of the Lord shall be many. They that sanctify themselves, and purify themselves in the gardens behind one tree in the midst, eating swine’s flesh, and the abomination, and the mouse, shall be consumed together, saith the Lord. For I know their works and their thoughts: it shall come, that I will gather all nations and tongues; and they shall come, and see my glory. Isaiah 66:15–18.

> Kubanga, laba, Mukama ajja n’omuliro, era n’amaggaali ge ng’ekikonge, okutuukiriza obusungu bwe mu bukambwe, n’okunenya kwe n’emirimi gy’omuliro. Kubanga ku muliro ne kitala kye Mukama alisalira omusango eri abantu bonna; era abattiddwa Mukama banaaba bangi. Abo beyeetukuza era beyerongoosa mu nnimiro ez’ennimera, ennyuma w’omuti ogumu wakati, nga balya ennyama y’embizzi, n’ekyenyinyala, n’empuku, banaazikirizibwa wamu, bw’ayogera Mukama. Kubanga mmanyi ebikolwa byabwe n’ebirowoozo byabwe: kirituuka nti ndikuŋŋaanya amawanga gonna n’ennimi zonna; era bajja, balabe ekitiibwa kyange. Isaaya 66:15-18.

The foolish Laodicean Adventists that are behind the “tree” of the knowledge of good and evil that is “in the midst” of “the garden” of Eden, profess to be sanctifying and purifying themselves, while they are actually eating the unclean doctrines of Babylon, and hiding as did Adam and Eve because of the sins they loved too much to surrender. They shall be consumed with all the other nations. They are contrasted with the wise who will be a “sign.” The “sign” is the “ensign,” which represents the Sabbath, which is the sign of the Lord thy God that actually sanctifies His people.

Abadiventisti ba Lawodikiya abasirusiru abali emabega w’ ‘omuti’ ogw’okumanya ekirungi n’ekibi oguli ‘mu makkati’ g’ ‘ennimiro’ ey’Edene, bewaana nti bali okwekutukuza n’okweyerongoosa, kyokka mu mazima bali nga barya enfundiso ezitali nnongoofu ez’e Babulooni, era beekweka nga Adamu ne Ewa olw’ebibi bye baayagalanga nnyo okuleka. Balizikirizibwa wamu n’amawanga amalala gonna. Bateekeddwamu okwenjawulo ne b’amagezi, abalibeera ‘akabonero.’ ‘Akabonero’ ke ‘kibendera,’ ekiraga Ssabbiiti, nga ye akabonero ka Mukama Katonda wo akatukuzza ddala abantu be.

> Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covenant. It is a sign between me and the children of Israel for ever: for in six days the Lord made heaven and earth, and on the seventh day he rested, and was refreshed. Exodus 31:16, 17.

> Ky’ova olaba abaana ba Isirayiri balikuuma Ssabbiiti, okugikuuma mu mirembe gyabwe gyonna, ng’endagaano ey’olubeerera. Kye kabonero wakati wange n’abaana ba Isirayiri emirembe gyonna: kubanga mu nnaku mukaaga Mukama yakola eggulu n’ensi, ate ku lunaku olw’omusanvu yawummula, ne yezzamu amaanyi. Okuva 31:16, 17.

The wise are not hiding behind a tree of profession, they are lifted up as an ensign, presenting the glory of God in the final scenes of the great controversy. His glory is His character, and the element of His character that they represent to the world is Alpha and Omega, the beginning and ending, the first and last which is represented as “Truth.”

Ab'amagezi tebeekweka n'emabega w'omuti gw'okweyita; bayimusibwa ng'ekibendera, nga balaga ekitiibwa kya Katonda mu biseera eby'enkomerero by'olutalo olukulu. Ekitiibwa kye ye nneyisa ye, era ekintu ku nneyisa ye kye bamiririra eri ensi kye Alpha ne Omega, entandikwa n'enkomerero, eyasooka n'eyasemba, ekiragibwa ng' "Amazima."

> And I will set a sign among them, and I will send those that escape of them unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal, and Javan, to the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the Gentiles. And they shall bring all your brethren for an offering unto the Lord out of all nations upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to my holy mountain Jerusalem, saith the Lord, as the children of Israel bring an offering in a clean vessel into the house of the Lord. And I will also take of them for priests and for Levites, saith the Lord. For as the new heavens and the new earth, which I will make, shall remain before me, saith the Lord, so shall your seed and your name remain. And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the Lord. And they shall go forth, and look upon the carcases of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh. Isaiah 66:16–24.

> Era ndibateekangako akabonero wakati mu bo, era nditumayo abaasimattuka mu bo eri amawanga, e Taalushishi, Pulu ne Ludi, abalasa n’obusaale, e Tubali ne Yavaani, eri ebizinga ebiri ewala ennyo, abatawulidde ettutumu lyange so tebannaba kulaba ekitiibwa kyange; era banaalangirira ekitiibwa kyange mu mawanga. Era balireeta baganda bammwe bonna ng’ekiweebwayo eri Mukama okuva mu mawanga gonna ku mbalaasi, ne mu magaali, ne mu bitanda ebyetwalwako, ne ku nsiriba, ne ku bisolo eby’amangu, okutuuka ku lusozi lwange olutukuvu Yerusaalemi, bw’ayogera Mukama, ng’abaana ba Isirayiri bwe baleeta ekiweebwayo mu kibya ekirongoofu mu nnyumba ya Mukama. Era era ndyatwaliramu abamu ku bo babeere abasaserdoote n’Abaaleevi, bw’ayogera Mukama. Kubanga ng’eggulu empya n’ensi empya bye nnaakola bwe binaabeerawo mu maaso gange, bw’ayogera Mukama, bwe batyo n’ensigo yammwe n’erinnya lyammwe binaabeerawo. Era kinaabaawo nti okuva ku mwezi omuggya ogumu okutuuka ku mulala, n’okuva ku Ssabato emu okutuuka ku ndala, abantu bonna bajja kujja okunsinza mu maaso gange, bw’ayogera Mukama. Era banaavaayo, ne balaba ku mirambo gy’abantu abanjeemera; kubanga ensiri yaabwe terifa, so n’omuliro gwaabwe teguzikizibwa; era baliba ekyenyinyala eri abantu bonna. Isaaya 66:16-24.

Isaiah’s final prophetic narrative begins with the arrival of the Comforter in July of 2023, and the narrative ends right where it started. It arrives in the hidden history of the seven thunders that is unsealed just before probation closes. It identifies the repetition of the Millerite movement at the beginning with the history of the movement of the one hundred and forty-four thousand at the end. It represents the message of the curse that accompanies the Elijah message as the message of Islam’s prophetic work of angering the nations as it is employed by the Lord to bring judgment ‘first’ upon the United States for a Sunday law, and ‘last’ upon the entire world, for the same rebellion.

Emboozi ey’obunnabbi ey’ekkomerero eya Isaya etandika n’okutuuka kw’Omubeezi mu July 2023, era emalira ddala we yatandikira. Etuuka mu byafaayo ebyakwekeredwa eby’ebibwatuka musanvu ebisumululibwa nga tennaggala ebbanga ery’okugezesa. Kigatta okuddiddwamu kw’ekibiina kya Miller ku ntandikwa n’ebyafaayo by’ekibiina ky’abantu 144,000 ku nkomerero. Kiyimirira obubaka bw’ekikolimo obugendera wamu n’obubaka bwa Eriya nga bubaka bw’omulimu ogw’obunnabbi gw’Obusiraamu ogw’okusunguwaza amawanga, nga bukozesebwa Mukama okuleeta omusango ‘sooka’ ku Amerika olw’etteeka lya Ssande, era ‘oluvannyuma’ ku nsi yonna olw’obujeemu bwe bumu.

We will continue our consideration of Isaiah’s last narrative in the next article.

Tunaayongera okwekenneenya olugero olwasembayo lwa Isaaya mu kiwandiiko ekiddako.

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