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

Ekitabo kya Yoweeri n’Ekkanisa ya Abadiventisiti ab’Olunaku olw’Omusanvu ey’e Lawodikiya - Ennamba Ttaano

How Long? The Fifth Seal

Okutuusa ddi? Ekisiba eky'okutaano

Author

Jeff Pippenger

Published

December 7, 2025

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When “the light for that time is given” it is either “received” or “rejected.” The separation that is accomplished when the light is introduced is the work of the everlasting gospel, which includes not only the sealing of God’s people, but the separation of the wheat and the tares. The final testing and separation process began at 9/11, when the prophetic question asks, “how long?” and the prophetic answer is, “until the Sunday law.” The last mention of the symbol of “how long” is found in the fifth seal in the book of Revelation.

Bwe kiweebwa ‘ekitangaala eky’ekiseera ekyo’, kiba nga ‘kikkirizibwa’ oba ‘kigaanyizibwa.’ Okwaawulwamu okutuukirizibwa bwe kiwanjulibwa ekitangaala kwe kukola kw’enjiri ey’olubeerera, ekirimu si kyokka okuteekebwako akabonero abantu ba Katonda, naye n’okuwawula eŋŋano n’omuddo omubi. Okukemebwa okw’enkomerero n’okwawulwamu byatandika ku 9/11, nga omubuuza ogw’obunnabbi gugamba, ‘okutuusa ddi?’ era n’okuddamu okw’obunnabbi kuli nti, ‘okutuusa ku tteeka lya Ssande.’ Okwogerwako okwasembayo kw’akabonero ka ‘okutuusa ddi’ kusangibwa mu kifunga ekyokutaano mu kitabo ky’Okubikkulirwa.

> And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?

> Awo bwe yaggulawo ekisiba eky'okutaano, ne ndaba wansi w'ekyoto emyoyo gy'abo abattirwa olw'ekigambo kya Katonda era olw'obujulizi bwe baalina; ne bakaaba n'eddoboozi eddene, nga bagamba nti, Mpaka wa, ayi Mukama, Omutukuvu era ow'amazima, tosal a musango so n'okusasula omusaayi gwaffe ku abo abatuula ku nsi?

> And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled. Revelation 6:9–11.

> Era buli omu ku bo n'aweebwa ekkanzu enjeru; ne kibagambibwa nti bawummule akaseera akatono, okutuusa lwe abaweereza banabwe era ne baganda baabwe, abanaattibwa nga nabo bwe battibwa, banaatuukirira. Okubikkulirwa 6:9-11.

Inspiration places the answer to the question of “how long” asked by the “souls of them that were slain” in future, when a second group of papal martyrs is made up. That begins at the Sunday law, and for this reason Sister White identifies Revelation chapter eighteen as the fulfilment of the second group of martyrs. There are two “voices” in the first five verses; the first voice marks 9/11 and the second voice calls men and women out of Babylon at the Sunday law. Sister White identifies the symbol of “how long” in the fifth seal with the first five verses of Revelation eighteen to outline 9/11 to the Sunday law. The focus is not on separation and sealing God’s people, but on the judgment of the papacy for murdering the martyrs of past history and those martyrs during the Sunday law crisis that make up the second group of papal martyrs.

Obusikirizibwa buteeka okuddamu ku kibuuzo kya ‘wamala wa’ ekyabuuzibwa ‘emimeeme gy’abo abattibwa’ mu biseera eby’omumaaso, nga bwe waakateekebwawo ekibinja eky’okubiri ky’abajulizi ba Papa. Eyo etandika ku tteeka lya Sande, era olw’ensonga eyo Mukyala White alaga nti Okubikkulirwa omutwe ogw’ekkumi n’omunaana kye kutuukirizibwa kw’ekibinja eky’okubiri ky’abajulizi. Waliwo ‘eddoboozi’ bbiri mu nnyiriri etaano ezasooka; eddoboozi eryasooka liraga 9/11, ate ery’okubiri liyita abasajja n’abakazi okuva mu Babulooni ku tteeka lya Sande. Mukyala White agattanya akabonero ka ‘wamala wa’ akali mu kasiba ak’etaano n’enyiriri etaano ezasooka eza Okubikkulirwa 18 okulaga okuva ku 9/11 okutuuka ku tteeka lya Sande. Entikko si ku kuwawula n’okutekako akabonero ku bantu ba Katonda, wabula ku kusalira omusango obufuzi bwa Papa olw’okutta abajulizi b’ebyafaayo ebyayita n’abajja okufa ng’abajulizi mu kikangabwa ky’etteeka lya Sande, bano be bakola ekibinja eky’okubiri ky’abajulizi ba Papa.

> “When the fifth seal was opened, John the Revelator in vision saw beneath the altar the company that were slain for the Word of God and the testimony of Jesus Christ. After this came the scenes described in the eighteenth of Revelation, when those who are faithful and true are called out from Babylon. [Revelation 18:1–5, quoted.]” Manuscript Releases, volume 20, 14.

> "Bwe kyaggulibwa ekisiba ekyokutaano, Yokaana mu kwolesebwa yalaba wansi w'ekyoto ekibiina ky'abo abattiddwa olw'Ekigambo kya Katonda n'obujulizi bwa Yesu Kristo. Oluvannyuma w'ekyo ne wabaawo ebirabika ebyalambikiddwa mu essuula ey’ekkumi n'omunaana ey’Okubikkulirwa, nga abo abeesigwa era ab'amazima bayitibwa okuva mu Babulooni. [Okubikkulirwa 18:1-5, ebyogeddwa.]" Manuscript Releases, voliyumu 20, 14.

In the other passage where she identifies the martyrs of the fifth seal and the future and second group of martyrs who are made up in the Sunday law crisis, she says those scenes “would be in a period of time in the future.” The two voices of Revelation eighteen represent the “period of time in the future.” The first voice in the beginning at 9/11 and the second voice at the Sunday law

Mu kitundu ekirala mwe ategeeza abajulizi b’akasindikizo ak’okutaano era n’ekibiina eky’okubiri eky’abajulizi eky’omu maaso ekikolebwawo mu ekyeyongobera ky’etteeka lya Sande, agamba nti embeera ezo 'zijja kubeerawo mu bbanga ery’omu maaso.' Eddoboozi ebbiri mu Okubikkulirwa essuula kkumi n’omunaana biyimilirira 'ebbanga ery’omu maaso.' Eddoboozi eryasooka mu ntandikwa ku 9/11 n’eddoboozi eryokubiri ku tteeka lya Sande

> “‘And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: and they cried with a loud voice, saying, How long, O Lord, Holy and true, doest Thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them [They were pronounced pure and holy]; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled’ [Revelation 6:9–11]. Here were scenes presented to John that were not in reality but that which would be in a period of time in the future.

> ‘Era bwe yaggulawo akasiba aka ttaano, nalaba wansi w’ekyoto emyoyo gy’abo abaattibwa olw’ekigambo kya Katonda n’olw’obujulizi bwe baalina; ne baakaaba n’eddoboozi ddene nga boogera nti, Okutuusa wa, ai Mukama, Omutukuvu era ow’amazima, totusalira musango wadde okusasulira omusaayi gwaffe ku abo abatuula ku nsi? Era ne baawa buli omu ku bo engoye enjeru [Baalangirirwa ng’abalongoofu era abatukuvu]; era ne bagambibwa nti, bawummule akaseera katono, okutuusa nga n’abannaabwe abaweereza n’abooluganda lwabwe, abagenda okuttibwa ngabwe baattibwa bo, bamaze okutuukirira’ [Okubikkulirwa 6:9-11]. Wano waliwo ebyolesebwa byaalabisibwa Yokaana ebyali si bya mazima mu kiseera ekyo, wabula ebyandibaddewo mu kiseera eky’omu maaso.

> “Revelation 8:1–4 quoted.” Manuscript Releases, volume 20, 197.

> "Okubikkulirwa 8:1-4 kinukuddwa." Manuscript Releases, omutome 20, 197.

Sister White associates the fulfillment of the formation of the second group of martyrs in the future and in the other passage she quotes Revelation 18:1–5, which identifies a voice in the first three verses and another voice in verses four and five. The first voice marks 9/11 when the great buildings of New York came down and the second voice is the Sunday law when God’s other flock is called out of Babylon. In the second passage she refers to Revelation chapter eight and the first four verses which identify the opening of the seventh seal, when coals from off the altar are cast to the earth which aligns with Pentecost, when fire came from heaven and illuminated the disciples, just as Elijah’s twelve stones were illuminated and as represented by tongues of fire upon the disciples.

Sister White agatta nti okutuukirira okw’okutondebwa kw’ekibinja eky’okubiri ky’abafiira okukkiriza kuliba mu biseera eby’omu maaso, era mu kitundu ekirala anukula Okubikkulirwa 18:1-5, okulaga eddoboozi mu nnyiriri essatu ezisooka n’eddoboozi eddala mu nnyiriri ey’okuna n’eya ttaano. Eddoboozi erisooka litegeeza 9/11, lwe ebizimbe ebikulu e New York byagwa, ate eddoboozi ery’okubiri likwata ku Tteeka lya Sande, lwe ekisibo kya Katonda ekirala kiyitibwa okuva mu Babulooni. Mu kitundu eky’okubiri ayogerako ku Okubikkulirwa essuula ey’omunaana n’ennyiriri ennya ezisooka, eziraga okuggulwa kw’ekifunga ky’omusanvu, lwe amakala ag’oku kyoto gasuulibwa ku nsi, ekituukagana ne Pentekosite, bwe waava omuliro mu ggulu ne guwaaka ku bayigirizwa, nga bwe gwawunikira amayinja kkumi n’abiri ga Eriya, era nga bwe kyayolesebwa ng’enimi z’omuliro zaali ku bayigirizwa.

## How Long? Zechariah & John

Okutuusa ddi? Zekaliya ne Yokaana

How long is a prophetic symbol of the period of time from 9/11 unto the Sunday law which has been typified in the story of Mount Carmel, the history of the Millerites from 1840 to 1844, the history of Moses’ from the eighth to tenth plague, the witness of the martyrs of the fifth seal and in Zechariah the question is asked “how long” would it be until God had mercy upon Jerusalem that had been in Babylon for seventy years.

‘Kutuusa ddi’ kye kabonero ka nnabbi akalaga ekiseera okuva ku 9/11 okutuuka ku tteeka lya Sande, nga kyafaananyiziddwa mu emboozi ey’Olusozi Karameli, mu byafaayo by’Abamilleraiti okuva mu 1840 okutuuka mu 1844, mu byafaayo bya Musa okuva ku mukuba ogw’omunaana okutuuka ku gwa kkumi, n’obujulizi bw’abattiddwa olw’okukkiriza mu kisiba eky’okutaano; era mu Zekaliya kibuzibwa nti, ‘kutuusa ddi’ Katonda lwe yandisaasira Yerusaalemi eyali emaze emyaka nsanvu mu Babulooni?

> Then the angel of the Lord answered and said, O Lord of hosts, how long wilt thou not have mercy on Jerusalem and on the cities of Judah, against which thou hast had indignation these threescore and ten years?

> Awo malayika wa Mukama n’addamu n’agamba, Ai Mukama ow’eggye, okutuusa ddi lw’otakwatira Yerusaalemi n’ebibuga bya Yuda ensaasira, by’owanyiigira okumala emyaka nsanvu gino?

> And the Lord answered the angel that talked with me with good words and comfortable words.

> Awo Mukama n'addamu malayika eyali ayogera nange n'ebigambo ebirungi n'ebigambo eby'okugumya.

> So the angel that communed with me said unto me, Cry thou, saying, Thus saith the Lord of hosts; I am jealous for Jerusalem and for Zion with a great jealousy. And I am very sore displeased with the heathen that are at ease: for I was but a little displeased, and they helped forward the affliction. Therefore thus saith the Lord; I am returned to Jerusalem with mercies: my house shall be built in it, saith the Lord of hosts, and a line shall be stretched forth upon Jerusalem. Cry yet, saying, Thus saith the Lord of hosts; My cities through prosperity shall yet be spread abroad; and the Lord shall yet comfort Zion, and shall yet choose Jerusalem. Zechariah 1:12–17.

> Awo malayika eyayogeranga nange n’aŋŋamba, Yogerera waggulu ng’ogamba nti, Bw’ati bw’ayogera Mukama w’amaggye; Nnina obuggya obukulu olw’Yerusaalemi ne Sayuuni. Era nnasunguwala nnyo ku mawanga agali beewummudde: kubanga nnasunguwala katono, naye bo ne bayongerereza okubonaabona. N’olwekyo, bw’ati bw’ayogera Mukama; Nkomyewo e Yerusaalemi n’okusaasira: ennyumba yange ejja okuzimbibwa mu yo, bw’ayogera Mukama w’amaggye, era omuguwa ogupima gulyanjulibwa ku Yerusaalemi. Kuba eddoboozi nate, ogambe nti, Bw’ati bw’ayogera Mukama w’amaggye; Ebibuga byange mu bugagga binaasaasaana nate; era Mukama aliggumya nate Sayuuni, era aliddamu okulonda Yerusaalemi. Zekaliya 1:12-17.

Sister White directly aligns Zechariah’s “threescore and ten years” (seventy years) that literal ancient Israel was in bondage to literal Babylon with the twelve hundred and sixty years from 538 unto 1798 that spiritual Israel (Christians) were in bondage to spiritual Babylon (Roman Catholicism).

Sister White afananiriza butereevu ‘emyaka nsanvu’ (70) eza Zekaliya mwe Isirayiri ennyini ey’edda yali mu buddu eri Babulooni ennyini, n’emyaka 1260 okuva mu 538 okutuuka mu 1798 mwe Isirayiri ey’omwoyo (Abakristaayo) yali mu buddu eri Babulooni ey’omwoyo (Obukatoliki bw’e Ruuma).

> “God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.

> "Ekkanisa ya Katonda ku nsi yali ddala mu busibe mu kiseera kino ekiwanvu eky'okuyigganyizibwa okw'ekitaliiko kkomo, nga bwe abaana ba Isirayiri baakuumibwa mu busibe e Babulooni mu kiseera ky'okusengulwa." Bannabbi n'Abakabaka, 714.

In 1798, at the end of the twelve hundred and sixty years the first of three messages represented as angels in Revelation fourteen arrived. The second arrived on April 19, 1844 and the third on October 22, 1844. The history symbolized by the question, “how long” is from 9/11 unto the Sunday law, and that period of time was typified in the beginning of Adventism in the Millerite movement of August 11, 1840 unto October 22, 1844. That period is symbolically illustrated by John the Revelator in chapter ten when John eats the little book that was sweet in his mouth, but became bitter in his stomach.

Mu 1798, ku nkomerero y’emyaaka 1260, obwasooka mu bubaka busatu obuyimiriziddwa ng’abamalayika mu Okubikkulirwa essuula 14 bwatuuka. Obwokubiri bwatuuka nga Epreli 19, 1844 era obw’okusatu nga Okitobba 22, 1844. Ebyafaayo ebisimbiddwa mu kibuzo, “Okutuusa ddi?” bitandika ku 9/11 okutuuka ku tteeka lya Ssande, era ekiseera ekyo kyakifaananyizibwa mu ntandikwa y’Adiventisimu mu kibiina ky’Abamillerite okuva nga Agusito 11, 1840 okutuuka nga Okitobba 22, 1844. Ekiseera ekyo kiragibwa mu ngeri ey’akabonero mu Okubikkulirwa essuula 10, Yokaana bwe yalya ekitabo ekitono ekyali kiwooma mu kamwa ke, naye ne kiba muwawa mu lubuto lwe.

> And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter.

> Awo eddoboozi lye nnawulira nga liva mu ggulu ne lyongera okwogera nange, nti, Genda otwale ekitabo ekitono ekigguddwawo mu mukono gw’omalayika ayimiridde ku nnyanja ne ku nsi. Ne ngenda eri omalayika, ne mmugamba nti, Mpa ekitabo ekitono. N’angamba nti, Kituwale, okirye ddala; era kijja kuleetera olubuto lwo obuwawavu, naye mu kamwa ko kijja kuba kitamu ng’enjuki. Awo ne nkiggya mu mukono gw’omalayika ekitabo ekitono, ne nkirya ddala; era mu kamwa kwange kyali kitamu ng’enjuki: naye bwe namala okukirya, olubuto lwange lwajjula obuwawavu.

> And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:8–11.

> Era n’aŋŋamba nti, Olina okwogera obunnabbi nate mu maaso g’ebika by’abantu ebingi, n’amawanga, n’ennimi, n’abakabaka. Okubikkulirwa 10:8-11.

The history John is illustrating is represented by the book that was eaten, for the eating represented the Millerites coming to understand the message and their experience in proclaiming that message. So, when John is told immediately after that history is set forth that John must prophesy again, the prophesying that is being identified is the history of 1840 to 1844. John is told that the Millerite history from 1840 to 1844 is repeated in the history of the end of Adventism. As soon as John is told that he must prophesy again he is told to measure the temple.

Ebyafaayo Yokaana by’alaga biyimiririddwa ekitabo ekyalyibwa, kubanga okulya okwo kwakiimirira Abamillerite bwe baatuuka okutegeera obubaka n’ebyo bye baayitamu mu kulangirira obubaka obwo. Noolwekyo, bwe bagamba Yokaana amangu ddala oluvannyuma lw’okulaga ebyafaayo ebyo nti ate alina okubuula obunnabbi nate, obunnabbi obwo obugambibwa bwegamba ku byafaayo bya 1840 okutuuka ku 1844. Yokaana agambibwa nti ebyafaayo by’Abamillerite okuva mu 1840 okutuuka mu 1844 biddiddwamu mu byafaayo eby’enkomerero bya Adiventizimu. Amangu ddala nga Yokaana agambiddwa nti ate alina okubuula obunnabbi nate, amulagirwa okupima yeekaalu.

> And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

> Era ne mpiwa ekikoola ekifaanana omuggo; malayika n’ayimirira, n’agamba nti, Yimirira, opime yeekaalu ya Katonda, n’ekyoto, n’abo abasinza omwo. Naye oluggya oluli ebweru wa yeekaalu oluleke, tolupime; kubanga luweereddwa bannaggwanga: era ekibuga ekitukuvu balikikandagiriranga wansi emyezi amakumi ana mu bbiri. Okubikkulirwa 11:1, 2.

The work given to Adventism post-October 22, 1844 was represented by John as measuring or building the temple, in agreement with the promise set forth in Zechariah that “a line would be stretched forth upon Jerusalem” again—for the Lord would “yet choose Jerusalem.” The history represented at the beginning of Adventism with the Philadelphian movement of Millerite Adventism is repeated at the ending of Adventism with the Philadelphian movement of the one hundred and forty-four thousand. At the great disappointment of October 22, 1844, a period of time, represented as “the days of the voice of the seventh angel” began.

Omulimu ogwaweebwa Adiventisimu oluvannyuma lwa Okitobba 22, 1844, gwalabirwako Yokaana ng’okupima oba okuzimba yeekaalu, nga gukwatagana n’ekisuubizo ekyaateekebwawo mu Zekkaliya nti “omuguwa gw’okupima gunaagololibwa ku Yerusaalemi” nate—kubanga Mukama “anaakyalonda Yerusaalemi.” Ebyafaayo ebyayolesebwa ku ntandikwa y’Adiventisimu awamu n’ekibiina kya Firadefiya ekya Millerite Adventism byaddiddwamu ku nkomerero ya Adiventisimu awamu n’ekibiina kya Firadefiya eky’abantu 144,000. Mu kusaaluggya okukulu okw’oku Okitobba 22, 1844, waatandika ebbanga ly’obudde eriyolesebwa nga “ennaku z’eddoboozi ly’omumalayika omusanvu.”

> But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

> Naye mu nnaku ez'eddoboozi lya malayika ow'omusanvu, nga atandika okufuuyira mu kkondeere, ekyama kya Katonda kiriba kiwedde, nga bwe yalangirira eri abaddu be, bannabbi. Okubikkulirwa 10:7.

The message was sweet to the Millerites when the Islamic time prophecy of the second woe was fulfilled just as the Millerites had predicted in advance of August 11, 1840. The message turned bitter in the stomach at the great disappointment of October 22, 1844. As soon as John finishes illustrating the history of 1840 to 1844, he is informed that he must do the very same thing (prophesy) again. Then he is told to measure Jerusalem, and when he does so he is aligning with Zechariah’s prophecy of the Lord choosing Jerusalem. From October 22, 1844 onward prophetic history is represented as the “days of the voice of the seventh angel.” The “days” of the message (voice) of the seventh angel (third woe) represent a period of time when the divinity of Christ would be permanently combined with humanity who were to be the one hundred and forty-four thousand. That work was delayed by the rebellion of 1863, and on 9/11 the sounding of the seventh angel (third woe) once again began to sound.

Obubaka bwali bunyuma eri Abamillerite bwe bwatuukirira obunnabbi bw’ebiseera obw’Obusiraamu obw’okubonaabona okw’okubiri, nga bwe Abamillerite baabadde balagudde nga tekunaba kutuuka nga 11 Ogw’omunaana, 1840. Obubaka ne buba obukambwe mu lubuto mu kiseera ky’okufirwamu essuubi okunene ku 22 Okitobba, 1844. Nga Yokaana amaliriza okulaga ebyafaayo eby’a 1840 okutuuka ku 1844, amutegeeza nti alina okuddamu okukola kye kimu (okutegeeza obunnabbi) nate. Oluvannyuma agambibwa okupima Yerusaalemi, era bwe akikola abeera ng’akkiriziganya n’obunnabbi bwa Zekaliya obw’Omukama okulonda Yerusaalemi. Okuva ku 22 Okitobba, 1844 okudda mu maaso, ebyafaayo eby’obunnabbi biragibwa nga "ennaku z’eddoboozi ly’omulayika ow’omusanvu." "Ennaku" z’obubaka (eddoboozi) ly’omulayika ow’omusanvu (okubonaabona okw’okusatu) zikiikirira ebbanga nga obwa Katonda bwa Kristo bunaagattibwa mu ngeri ey’enkalakkalira n’obuntu, abo abaalina okuba 144,000. Omulimu ogwo gwatwalibwako ebbuda olw’obujeemu obw’omwaka 1863, era ku 9/11 okufuuwa ekkondeere kw’omulayika ow’omusanvu (okubonaabona okw’okusatu) ne kutandika okuddamu okuwulirwa.

In sacred history the Lord chose Jerusalem to place His name there, and his “name” is His character. Jerusalem and Zion are referenced by Zechariah when he states, “I am jealous for Jerusalem and for Zion with a great jealousy” and thereafter with, “the Lord shall yet comfort Zion, and shall yet choose Jerusalem.” Zion is comforted when it receives the Holy Spirit who is the “Comforter.” The comforting of the Holy Spirit began at 9/11 in agreement with Christ breathing on the disciples after His descent from meeting with the Father after His resurrection. The manifestation of the Holy Spirit was greatly increased at Pentecost. That season began with the first fruit offering being resurrected and it ended with the first fruit offering of Pentecost, when the entire world then heard the message.

Mu byafaayo ebitukuvu Mukama yalonda Yerusaalemi okuteekayo erinnya lye, era “erinnya” lye kye kiraga engeri gy’ali. Yerusaalemi ne Sayuuni byogerwako Zekaliya bw’agamba nti, “Nnina obuggya obunene ku Yerusaalemi ne ku Sayuuni” era n’ayongerako nti, “Mukama akyagenda okusanyusa Sayuuni, era akyagenda okulonda Yerusaalemi.” Sayuuni asanyusibwa bwe efuna Omwoyo Omutukuvu, gwe “Omuyambi.” Okusanyusa kw’Omwoyo Omutukuvu kwatandika ku 9/11 mu kutuukagana ne Kristo bwe yafuuyira ku bayigirizwa nga amaze okukka ng’avudde okusiisinkana ne Kitaawe, oluvannyuma lw’okuzuukira kwe. Okulabikiriza kw’Omwoyo Omutukuvu kweyongera nnyo ku Lunaku lwa Pentekooti. Ekiseera ekyo kyatandikira n’ekiweebwayo ky’ebibala ebyasooka okuzuukizibwa, era ne kiggwa n’ekiweebwayo ky’ebibala ebyasooka eky’e Pentekooti, nga mu kiseera ekyo ensi yonna yawulira obubaka.

> 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 41:1, 2.

> Mugumye, mugumye abantu bange, bw’ayogera Katonda wammwe. Muyogerere Yerusaalemi ebigumya omutima, mukoowole eri ye nti okulwana kwe kuweddewo, ekibi kye kisonyiyiddwa; kubanga afunye okuva mu mukono gwa Mukama emirundi ebiri olw’ebibi bye byonna. Isaaya 41:1, 2.

The one hundred and forty-four thousand are sealed when “their iniquity is pardoned.” This occurs just before the Sunday law as they are lifted up as the Pentecostal first fruit offering while receiving the outpouring of the Holy Spirit without measure as the disciples typified at Pentecost. The sprinkling of rain that began at 9/11 becomes a full outpouring at the Sunday law. In the history the first fruit offering of 9/11 unto the first fruit offering at the Sunday law when the one hundred and forty-four thousand are sealed and prepared as an offering to be lifted up as an ensign from the Sunday law until the close of probation. That history is represented by the first three verses of Revelation eighteen announcing the fall of Babylon, which is the biblical symbol that represents a ‘doubling.’

Abo 144,000 bamakibwa bwe ‘ebibi byabwe bisonyiyiddwa’. Kino kibaawo katono nga tekinnaba kujja tteeka lya Sande, nga bayimusibwa ng’ekiweebwayo ky’ebibala ebyasooka eky’e Pentekooti nga baweebwa okufukibwako kw’Omwoyo Omutukuvu ngatali mu kipimo, nga bwe byalagibwa ku Bayigirizwa ku Pentekooti. Okukunkumulwa kw’enkuba okw’atandika ku 9/11 kufuuka okufukibwa okujjuvu ku tteeka lya Sande. Mu byafaayo okuva ku kiweebwayo ky’ebibala ebyasooka eky’oku 9/11 okutuuka ku kiweebwayo ky’ebibala ebyasooka ku tteeka lya Sande, mu kiseera we 144,000 bamakibwa ne bategekebwa ng’ekiweebwayo eky’okuyimusibwa ng’ekibendera, okuva ku tteeka lya Sande okutuusa ku kuggalwa kw’ekiseera eky’okugezesebwa. Ebyafaayo ebyo biragirwa mu nnyiriri essatu ez’asooka ez’Okubikkulirwa essuula 18 ezilangirira okugwa kwa Babulooni, ekifaananyi kya Bayibuli ekiraga ‘okukubiramu emirundi ebiri’.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. 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. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.

> Awo oluvannyuma lw’ebyo nalaba malayika omulala ng’akka okuva mu ggulu, ng’alina amaanyi amanene; n’ensi n’eyaka olw’ekitiibwa kye. N’akaaba n’eddoboozi ery’amaanyi nnyo, ng’agamba nti, Babulooni omukulu agudde, agudde, era afuuse ekifo eky’okubeeramu baddayimooni, ne kkomera ly’emyoyo gyonna egy’obutali butukuvu, n’ekisiba ky’ebinyonyi byonna ebitali bitukuvu era ebyenyinyalwa. Kubanga amawanga gonna banywedde ku wayini w’obusungu bw’obwenzi bwe, n’abakabaka b’ensi bakoze naye obwenzi, n’abasuubuzi b’ensi bafuuse abagagga olw’obungi bw’eby’obugwagwa bye. Okubikkulirwa 18:1-3.

Throughout the Scriptures a doubling of phrases or words represents the perfect fulfillment of the fall of Babylon in the last days. It is the signature of Alpha and Omega who always illustrates the end of a thing with the beginning of a thing. Babylon’s two falls are represented as Nimrod and Belshazzar. Nimrod was the beginning of Babylon, when it was simply Babel. Nimrod’s fall represented Belshazzar’s fall and the message of the second angel and the angel of Revelation eighteen is that the fall of Nimrod at the beginning of Babylon represented the fall of Belshazzar at the end, for Alpha and Omega always illustrates the end of a thing with the beginning of a thing

Mu Byawandiikibwa byonna, okuddamu ebigambo emirundi ebiri kulaga okutuukirizibwa okutuukiridde okw’okugwa kwa Babulooni mu nnaku ez’enkomerero. Kino kye kabonero ka Afa ne Omega, oyo bulijjo alaga enkomerero y’ekintu ng’akozesa entandikwa yaakyo. Okugwa kwa Babulooni emirundi ebiri kulagiddwa mu Nimrod ne Belshazzar. Nimrod ye yali entandikwa ya Babulooni, nga kyali Babele bwokka. Okugwa kwa Nimrod kwaalaga okugwa kwa Belshazzar, era obubaka bw’omumalaika ow’okubiri n’omumalaika w’Okubikkulirwa omutwe ogw’ekkumi n’omunaana bwe buno: nti okugwa kwa Nimrod ku ntandikwa ya Babulooni kwaalaga okugwa kwa Belshazzar ku nkomerero, kubanga Afa ne Omega bulijjo alaga enkomerero y’ekintu ng’akozesa entandikwa yaakyo.

Nimrod’s tower was brought down as a symbol of his fall and he typified the fall of the Twin Towers on 9/11. Belshazzar’s fall was the writing on the wall, marking the end of Babylon’s seventy-year reign as the first kingdom of Bible prophecy, and thus typifying the fall of the United States at the end of Isaiah twenty-three’s symbolic “seventy years, according to the days of one king” representing the history of the United States from 1798 unto the Sunday law. Belshazzar’s writing on the wall, represents when the wall of separation of church and state falls at the Sunday law, which is the very point where the sixth kingdom of Bible prophecy ends, just as Belshazzar was slain on that very night. The handwriting on the wall is the law that is written that overturns the wall of separation of church and state in the Constitution.

Omunaala gwa Nimrod gwamenyebwa ng’akabonero k’okugwa kwe, era ye yafaananyiriza okugwa kw’eminnara ebbiri eziringana ku 9/11. Okugwa kwa Belshazzar kwe kiwandiiko ku bbugwe, nga kitegeeza enkomerero y’emyaka nsanvu egy’obufuzi bwa Babulooni ng’obwakabaka obwasooka mu bunnabbi bwa Baibuli, era ne kufaananyiriza okugwa kwa Amerika ku nkomerero y’“emyaka nsanvu, ng’ennaku za kabaka omu” eya Isaya 23 mu kifaananyi, egiyimirira ebyafaayo bya Amerika okuva mu 1798 okutuuka ku tteeka lya Sande. Ekiwandiiko kya Belshazzar ku bbugwe kiyimirira ekiseera lwe bbugwe ery’okwawula ekkanisa ne gavumenti ligwa ku tteeka lya Sande, eyo ye kifo ddala we bukoma obwakabaka omukaaga mu bunnabbi bwa Baibuli, nga bwe yattibwa Belshazzar ku kiro ekyo nyini. Ekiwandiiko ku bbugwe kye tteeka ekiwandiikiddwa ekisuula wansi bbugwe ery’okwawula ekkanisa ne gavumenti mu Ssemateeka.

The ‘history’ represented from 9/11 unto the Sunday law and thereafter to the close of human probation and the seven last plagues is the historical period that is symbolized within God’s word by a doubling of phrases or words. In that period the Holy Spirit is poured out, beginning with a sprinkling from 9/11 unto the Sunday law and thereafter the full outpouring. The Holy Spirit has been represented by Christ as the “Comforter” who, when he came would show God’s people all things.

‘Ebyafaayo’ ebiragibwa okuva ku 9/11 okutuuka ku tteeka lya Ssande, ne biddirira okutuuka ku kuggalwa kw’ekiseera ky’okugezesebwa kw’abantu n’ebibonoobono musanvu eby’enkomerero, kye kiseera ky’ebyafaayo ekiragirizibwa mu Kigambo kya Katonda ng’okuddamu emirundi ebiri ebivunule oba ebigambo. Mu kiseera ekyo Omwoyo Omutukuvu ayiibwa, ng’okutandika nga kufukibwa katono okuva ku 9/11 okutuuka ku tteeka lya Ssande, oluvannyuma ne wabaawo okuyiibwa mu bujjuvu. Omwoyo Omutukuvu Kristo yamulaga ng’ “Omubeezi” oyo, nti bw’ajja anaalaga abantu ba Katonda ebintu byonna.

> But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. John 14:26.

> Naye Omubeezi, ye Mwoyo Omutukuvu, Kitaffe gw’alituma mu linnya lyange, y’anaabayigiriza byonna, era an’abajjukiza byonna bye mbagambye. Yokaana 14:26.

The Holy Spirit is conveyed to the one hundred and forty-four thousand through the “golden oil,” which is also the “rain,” and is also the “Comforter.” When represented as the “Comforter” the Holy Spirit is identifying a special manifestation of the Holy Spirit.

Omwoyo Omutukuvu atuusibwa eri 144,000 okuyita mu "mafuta ag'ezaabu," agamanyiddwa nga "emvula," era nga "Omubeezi." Omwoyo Omutukuvu bw'akiikirirwa nga "Omubeezi," abeera alaga okweyoleka okw'enjawulo kw'Omwoyo Omutukuvu.

God’s people have always possessed the Holy Spirit when they have met the requirements of the gospel, but the times of genuine sacred revival, “as in former years,” when a special manifestation of the Holy Spirit for a corporate body, the Holy Spirit is represented as the Comforter. More importantly the corporate body are having their memories’ exercised by the Comforter as he “brings all things to their “remembrance.” This confirms that those people participating in the manifestation have the genuine experience, for the Holy Spirit is participating in the activities of their minds, for he is influencing the thinking process as he brings “all things to your remembrance.”

Abantu ba Katonda bulijjo babeera ne Omwoyo Omutukuvu bwe batuukiriza ebyetaago by’Enjiri; naye mu biseera eby’okuzuukira okutukuvu okw’amazima, nga bwe kyali mu myaka egyayita, bwe wabaawo okwolekebwa okw’enjawulo kw’Omwoyo Omutukuvu eri ekibiina ekya wamu, Omwoyo Omutukuvu alambulwa ng’Omubeezi. Era ekisinga obukulu, ekibiina ekyo kijjukizibwa Omubeezi nga “abaleetera okujjukira ebintu byonna.” Kino kikakasa nti abo abetaba mu kwolekebwa okwo balina obumanyirivu obutuufu, kubanga Omwoyo Omutukuvu atwala ekitundu mu mirimu gy’ebirowoozo byabwe; akosa engeri gye balowoozaamu ng’aleeta “okujjukira ebintu byonna eri mmwe.”

Human memory combines to make up the higher nature of man with the other components such as judgment, intelligence, reason and conscience, which the apostle Paul labels as “the mind.” The higher nature is either the carnal mind or it’s the mind of Christ.

Obujjukiza bw’omuntu bwe buggattika wamu n’ebitundu ebirala nga okusalawo, amagezi, okulowooza n’eddoboozi ly’omutima, ne bukola embeera ey’awaggulu y’omuntu, Paulo omutume gy’ayita “endowooza.” Embeera ey’awaggulu eno oba eba endowooza ey’omubiri oba eba endowooza ya Kristo.

> Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. Romans 8:7.

> Kubanga ebirowoozo eby’omubiri by’obukyayi eri Katonda; kubanga tebigondera etteeka lya Katonda, era wadde ddala tebisobola. Abaruumi 8:7.

> For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ. 1 Corinthians 2:16.

> Kubanga ani ategedde ebirowoozo bya Mukama, alyoke amuyigirize? Naye ffe tulina ebirowoozo bya Kristo. 1 Abakkolinso 2:16.

The lower nature, or flesh is made up of the nervous, emotional, and hormonal systems associated with the senses which are the “avenues of the soul.” The higher nature is designed to rule over the lower and as such is represented as the fortress, and the fortress is constantly under attack from the senses (the lower nature), and the attacks are made against the fortress through the avenues that lead into the fortress. Within the fortress of the higher nature there is a command center, or what Sister White calls the citadel. The citadel is the Most Holy Place in the sanctuary, which is divided into two basic divisions. The courtyard is the flesh, or lower nature, and to come into the courtyard or also to transfer the blood into the holy place required passing through a curtain or veil. The courtyard is bookended by the veils.

Obutonde obw’awansi, oba omubiri, bukolebwa enkola z’obwongo, ez’ebiwuulira by’omutima, n’eza homoni, ebyo byonna ebikwatagana n’eby’okuwulira, ebiyitibwa “emikutu gy’omwoyo.” Obutonde obw’awaggulu bwatondebwa okufuga obw’awansi, era bwe kityo kiyimirizibwa ng’ekigo; era ekigo kino kiba bulijjo kilumbibwa okuva mu by’okuwulira (obutonde obw’awansi), ate okulumba kwo kuyitira mu mikutu egitwala okuyingira mu kigo. Mu kigo ky’obutonde obw’awaggulu mulimu ekifo eky’okulamulirwamu, kye Mukyala White ayita ekitundu ekisinga okunywera eky’ekigo. Ekitundu ekisinga okunywera kino kye Kifo Ekitukuvu Ennyo mu weema entukuvu, eyagabibwaamu bitundu bibiri ebikulu. Oluggya luyimirira omubiri, oba obutonde obw’awansi, era okuyingira mu luggya oba n’okutwala omusaayi mu Kifo Ekitukuvu byetaaga okuyita mu kisibo. Oluggya lusingiririddwa n’ebisibo.

> By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh. Hebrews 10:20.

> Okuyita mu kkubo ekipya era ekiramu, kye yatukuza eri ffe, okuyita mu kitimba, kye kitegeeza nti omubiri gwe. Abaebbulaniya 10:20.

The sanctuary is divided into two parts; the courtyard and sanctuary. The sanctuary in turn is divided into two parts as is the higher nature. The higher nature breaks down into two areas. One of those areas is represented as the holy place and the other the Most Holy Place. The holy place represents the mental activities necessary for humanity to function, but the Most Holy Place is the area where God and Man meet. The Most Holy Place is the throne room of God, and those who are converted are seated in heavenly places with Christ.

Ekifo ekitukuvu kigabiddwa mu bitundu bibiri; oluggya n’ennyumba entukuvu. Ennyumba entukuvu nayo egabiddwa mu bitundu bibiri, nga n’obutonde obw’awaggulu bwe bugabibwa bw’otyo. Obutonde obw’awaggulu nabwo bugabibwa mu bitundu bibiri. Mu bitundu ebyo, ekimu kiyimirizibwa ng’Ekifo Ekitukuvu, ekirala ng’Ekifo Ekitukuvu Ennyo. Ekifo Ekitukuvu kiyimirira ebikolwa eby’omu bwongo ebyetaagisa abantu okusobola okutambuza obulamu, naye Ekifo Ekitukuvu Ennyo kye kitundu Katonda ne muntu mwe basisinkanira. Ekifo Ekitukuvu Ennyo kye kisenge eky’entebe ey’obwakabaka bwa Katonda, era abo abakyusiddwa emitima batudde wamu ne Kristo mu bifo eby’omu ggulu.

> And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 2:6.

> Era n’atuzuukiza wamu, n’atutuuza wamu mu bifo eby’omu ggulu mu Kristo Yesu. Ab’efeeso 2:6.

The verse is taken from a passage where several verses prior, but absolutely in the same flow of thought, Jesus is seated in heavenly places, just as are His people.

Ekitundu kino kiggyiddwa mu kyawandiikibwa, mu bitundu bingi ebyasooka naye nga mu mutambulire gumu gw’erirowoozo, Yesu atudde mu bifo eby’omu ggulu, era nga n’abantu be batudde eyo.

> Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places. Ephesians 1:20.

> Kye yakola mu Kristo, bwe yamuzuukiza okuva mu bafu, era n’amutuuza ku mukono gwe ogwa ddyo mu bifo eby’omu ggulu. Abefeso 1:20.

Christ and His people are seated together in the Most Holy Place. Christ was resurrected and then sat down in heavenly places and His people are raised up and seated in the throne room of the Most Holy Place. Paul identifies that those who are raised in verse six have been resurrected from sin in the previous verse.

Kristo n'abantu be batudde wamu mu Kifo Ekisinga Obutukuvu. Kristo yazuukawo era oluvannyuma n'atuula mu bifo eby'omu ggulu, n'abantu be bazuukiziddwa ne batuulizibwa mu kisenge ky'entebe y'obwakabaka ekiri mu Kifo Ekisinga Obutukuvu. Paulo alaga nti abo abazuukiziddwa mu lunyiriri mukaaga baazuukiziddwa okuva mu kibi mu lunyiriri olubanjirirawo.

> Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 1:5, 6.

> Ne bwe twali bafu mu ebyonoono, yatufuula abalamu wamu ne Kristo, (olw’ekisa mwawonyezebwa) era n’atuzukiza awamu, n’atutuuza awamu mu bifo eby’omu ggulu mu Kristo Yesu. Ab’efeso 1:5, 6.

The perfect fulfillment of the passage from Ephesians are the two witnesses of Revelation eleven, eleven who are resurrected and then taken up into heaven as an ensign—but also to be seated in heavenly places. In the Most Holy Place the two witnesses are representing humanity in the very presence of God, and their justification for being seated there is the badge which they each possess. That badge is the seal of God, and the seal of God represents that the human has become one with the divine, and that seal is represented by the fact that the Comforter, who is the Holy Spirit is abiding within the Most Holy Place of ‘their’ higher nature. The Most Holy Place is the throne room of God where divine and human are combined, and it represents the human temple whose higher nature includes a Most Holy Place where both divinity and humanity are seated together.

Okutuukirizibwa okutuufu kw’ekitundu okuva mu Bayefeso kuli mu bajulizi babiri b’Okubikkulirwa 11:11, abazuukizibwa era ne bawanulwa ne batwalibwa mu ggulu ng’akabonero, era ne batuuzibwa mu bifo eby’omu ggulu. Mu Kifo Ekitukuvu Ennyo, abo bajulizi babiri bakiikirira abantu mu maaso ga Katonda ddala, era ensonga emalirivu ey’okuba nti batuula eyo ye akabonero ke buli omu alina. Akabonero ako ke kasibo ka Katonda; era akasibo ka Katonda kalaga nti omuntu afuuse omu n’Obwakatonda; era akasibo ako kalabikira mu kino: Omubeezi, ye Omwoyo Omutukuvu, abeera mu Kifo Ekitukuvu Ennyo eky’obutonde bwabwe obw’awaggulu. Ekifo Ekitukuvu Ennyo kye kisenge eky’entebe ey’obwakabaka eya Katonda we gugattikira Obwakatonda n’obuntu, era kikiikirira yeekaalu y’omuntu, nga omutindo gwayo ogw’awaggulu gulimu Ekifo Ekitukuvu Ennyo we batuula wamu Obwakatonda n’obuntu.

The outpouring of the “Comforter” is the sealing of the one hundred and forty-four thousand and it marks a change in salvational history, for at that time, the church changes from the church militant to the church triumphant. At that time, it changes from the Laodicean movement of the one hundred and forty-four thousand unto the Philadelphian movement of the one hundred and forty-four thousand. At that time, it changes from the experience of the seventh church unto the experience of the sixth church and the sixth church was the Millerites. A prophetic characteristic of the sixth church of Philadelphia as it was fulfilled by the Millerite movement, is that it was never a church. It was only a movement all the way to 1856 when both of the Whites identified the movement as Laodicean. Seven years later the legal church was formed.

Okufukibwa kwa “Omubeezi” kwe kuteekebwako akabonero kw’abantu 144,000, era kulaga okukyuka mu byafaayo by’obulokozi; kubanga mu kiseera ekyo, ekkanisa ekyuka okuva mu kkanisa ey’olutalo okufuuka ekkanisa ey’obuwanguzi. Mu kiseera ekyo, ekyuka okuva mu kibiina kya Lawodikiya ky’abantu 144,000 okufuuka ekibiina kya Firadefiya ky’abantu 144,000. Mu kiseera ekyo, ekyuka okuva mu bumanyirivu bw’ekkanisa ey’omusanvu okudda mu bumanyirivu bw’ekkanisa ey’omukaaga, era ekkanisa ey’omukaaga ye ba Bagoberezi ba Miller. Akabonero ak’obunnabbi ak’ekkanisa ey’omukaaga eya Firadefiya, nga bwe kyatuukirizibwa mu kibiina ky’Abagoberezi ba Miller, ke kano: nti teyali kkanisa n’akatono. Kyali kibiina kyokka okutuusa mu 1856, lwe ba White bombi baakirangira ng’ekibiina kya Lawodikiya. Oluvannyuma lwa myaka musanvu, ekkanisa eyawandiikibwa mu mateeka yatondwa.

The salvational change at the Sunday law was typified by the salvational change at Pentecost which marked the inauguration of Christ as High Priest.

Enkyukakyuka mu bulokozi eyabeerawo ku tteeka erya Ssande yafaananyizibwa mu kifaananyi ky’enkyukakyuka mu bulokozi eyabaawo ku Pentekooti, eyalaga okutongoza kwa Kristo ng’Kabona Asinga Obukulu.

> “The Pentecostal outpouring was Heaven’s communication that the Redeemer’s inauguration was accomplished. According to His promise He had sent the Holy Spirit from heaven to His followers as a token that He had, as priest and king, received all authority in heaven and on earth, and was the Anointed One over His people.” Acts of the Apostles, 38.

> Okuyiwibwa kw’Omwoyo Omutukuvu ku Pentekooti kwali obubaka bwa ggulu nti okutikkirwa kw’Omununulizi kwali kuwedde. Okusinziira ku kusuubiza kwe, yali atumye Omwoyo Omutukuvu okuva mu ggulu eri abagoberezi be, ng’akabonero nti, nga Kabona era Kabaka, yali afunye obuyinza bwonna mu ggulu ne mu nsi, era nga ye Afukibwako Amafuta ku bantu be. Ebikolwa by’Abatume, 38.

When the latter rain is poured out without measure upon the one hundred and forty-four thousand at the Sunday law it will be “Heaven’s communication” that the church militant has ended and the church triumphant has arrived. The inauguration of Christ at Pentecost in the sanctuary above, typifies the anointing of the one hundred and forty-four thousand at the Sunday law.

Bwe eneefukibwa enkuba ey’enkomerero nga tewali kipimo ku 144,000 mu kiseera ky’etteeka lya Sande, kijja kuba "okutegeeza kwa ggulu" nti ekkanisa erwana ewedde era ekkanisa ewangudde etuse. Okutongoza kwa Kristo ku Pentekooti mu Kifo Ekitukuvu eky’omu ggulu kufaananyiriza okusiigibwa amafuta kwa 144,000 mu kiseera ky’etteeka lya Sande.

The “Pentecostal” outpouring identifying that Christ was the Anointed One represented His anointing in the inaugural ceremony in heaven, but He had also been anointed at His baptism. His baptism (9/11) unto Pentecost (the Sunday law) is also represented again three and a half years after His baptism by His actual death, burial and resurrection (feast of first fruits). 9/11 is therefore represented at His baptism and also at His resurrection. His symbolic resurrection and his literal resurrection mark the beginning of two prophetic lines that each end at Pentecost. Both histories begin with the resurrection of the first fruit offering.

Okuyiwa okw’e ‘Pentekooti’ okw’alaga nti Kristo ye Owofukibwako Amafuta kwakiikirira okufukibwako kwe mu mukolo gw’okutongoza mu ggulu; naye era yafukibwako amafuta mu batiso ye. Obatiso bwe (9/11) okutuuka ku Pentekooti (etteeka lya Sande) bulagibwawo nate emyaka esatu n’ekitundu oluvannyuma lw’obatiso bwe, mu kufa kwe ddala, okuziikibwa n’okuzuukira (embaga y’ebibala eby’olubereberye). N’olwekyo, 9/11 eragerwawo ku batiso bwe era ne ku kuzuukira kwe. Okuzuukira kwe okw’ekifaananyi n’okuzuukira kwe kwennyini bimaka entandikwa y’enyiriri ebbiri z’obunnabbi, ezo zonna zirikkira ku Pentekooti. Ebyafaayo byombi bitandika n’okuzuukira kw’ekiweebwayo ky’ebibala eby’olubereberye.

> But now is Christ risen from the dead, and become the firstfruits of them that slept. For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the firstfruits; afterward they that are Christ’s at his coming. 1 Corinthians 15:20–23.

> Naye kaakano Kristo azuukidde mu bafu, era afuuse ebibala ebyasooka eby’abo abeebase mu kufa. Kubanga okufa kwajja okuyita mu muntu, era n’okuzuukira kw’abafu kwajja okuyita mu muntu. Kubanga nga mu Adamu bonna bafa, bwe batyo mu Kristo bonna banaafuulibwa abalamu. Naye buli omu mu nsengeka ye: Kristo, ebibala ebyasooka; oluvannyuma abo ab’a Kristo mu kujja kwe. 1 Abakkolinso 15:20-23.

Christ is the first fruit offering at His resurrection marking the beginning of the “Pentecostal season” which ends with the first fruit offering of Pentecost. Christ’s resurrection is barley and the wheat are those who “afterward” “are Christ’s at his coming.” Those who are “afterward” of Christ’s resurrection are “they that are Christ’s at his coming,” thus representing the final ingathering of faithful souls at the end of the world, as represented by those three thousand souls that were gathered at Pentecost.

Kristo ye kiweebwayo ky’ebibala ebyasooka mu kuzuukira kwe, nga kino kiraga okutandika kw’‘ekiseera kya Pentekooti,’ ekiggwa n’ekiweebwayo ky’ebibala ebyasooka ekya Pentekooti. Okuzuukira kwa Kristo kufaananibwa ne sayiri, ate eŋaano ye be abo ‘ab’oluvannyuma,’ ‘aba Kristo ku kujja kwe.’ Abo ab’‘oluvannyuma’ bw’okuzuukira kwa Kristo be ‘abo aba Kristo ku kujja kwe,’ era bwe kityo balaga okuwunganibwa okw’enkomerero kw’emmeeme ezeesigwa ku nkomerero y’ensi, nga bwe kyayolesebwa mu emmeeme enkumi ssatu ez’aakuŋŋaanyizibwa ku Pentekooti.

The verse also addresses the resurrection in terms of death. Death began with Adam and passes upon all men, but it does so “in” “order.” In the book of Acts Peter records that when the book of Joel was then being fulfilled, men were to send their sins beforehand to judgment that they might be blotted out, when the times of refreshing came from the presence of the Comforter. Christ was not looking at the books of judgment to blot out sin at that time, for judgment was over eighteen hundred years in the future.

Olunyiriri olwo luyogera ku kuzuukira, nga lulutunuulira mu maaso g’okufa. Okufa kwatandikira ku Adamu era kuyitira ku bantu bonna, naye kukikola “mu” “mpangiriro.” Mu kitabo ky’Ebikolwa by’Abatume, Peeru yawandiika nti, bwe kyali kituukirizibwa ekitabo kya Yoweeri mu biro ebyo, abantu baalina okusindika ebibi byabwe mu maaso w’omusango, biryoke bisangulwawo, ennaku z’okuzzaamu amaanyi bwe zajja okuva mu maaso g’Omubeezi. Kristo teyali atunula mu bitabo by’omusango okusangulamu ekibi mu kiseera ekyo, kubanga okusala omusango kwali kukyali mu maaso mu bbanga lya myaka egisukka mu 1800.

The reference to “every man in his order” begins with Adam, and thus identifies the judgment of the dead from Adam onward until the times of refreshing arrive. When the latter rain arrives, the judgment passes from the dead unto the living. In the period of time represented by the verse (from Christ’s resurrection unto Pentecost), from the barley first fruits until the first fruits of the wheat, the rain is falling during the judgment of the living and as the rain falls, the message represented by the rain is separating the wheat from the tares. At the Sunday law, which is Pentecost, the wheat no longer is mixed with tares and the first fruit wheat offering of two wave loaves is lifted up. The purification process from 9/11 unto the Sunday law is also represented in Malachi three when the Messenger of the Covenant purifies and also purges the Levites and He does so by “fire.” “Fire” is a symbol of a message as represented by tongues of fire at Pentecost. In the history under consideration the separation of the two classes which produces the one hundred and forty-four thousand who are the two wave loaves represented by the first fruits of Pentecost were to be thoroughly baked, for they were the only offering that included an emblem of sin.

Okukwata ku “buli muntu mu nteekateeka ye” kutandikira ku Adamu, era bwe kityo kulaga okusala omusango kw’abafu okuva ku Adamu okutuusa ebbanga ly’okuzzaamu amaanyi bwe lituka. Bw’etuuka enkuba ey’enkomerero, okusala omusango kusenguka okuva ku bafu ne kugenda ku balamu. Mu kiseera ekiragirwa mu kyawandiikibwa (okuva ku kuzukira kwa Kristo okutuuka ku Pentekosite), okuva ku bibala ebyasooka eby’oburo okutuuka ku bibala ebyasooka eby’engano, enkuba ebeera ng’etonnya mu kiseera ky’okusalira abalamu omusango, era nga bwe etonnya, obubaka obuyimirirwamu enkuba bwe buwawula engano ne bisagazi. Ku tteeka lya Sande, eryo lye Pentekosite, engano tekikyavangibwa na bisagazi, era ebiweebwayo eby’ebibala ebyasooka eby’engano mu migaati ebiri egyayuugibwa giyuugibwa waggulu. Enkola y’okutukuza okuva ku 9/11 okutuuka ku tteeka lya Sande eriragirwa era ne mu Malaki essatu, bwe Omubaka w’Endagaano atukuza era n’ayengulula Baleevi, era abikola ng’akozesa “omuliro.” “Omuliro” kye kabonero ky’obubaka, nga bwe kyayimirizibwa ennimi z’omuliro ku Pentekosite. Mu byafaayo ebyo bye tulowoozako, okwawulwa kw’ebika ebiri kwazaala 144,000; abo bayimirirwamu migaati ebiri egyayuugibwa, egy’ebibala ebyasooka bya Pentekosite. Emigaati egyo gyalina okuwotebwa ddala bulungi, kubanga byebyo byokka ebiweebwayo ebyalimu akabonero k’ekibi.

Those two wave loaves were leavened, and leaven is a symbol of sin. That leaven was destroyed in the fire of the oven, as represented by the refiner’s fire of the Messenger of the Covenant. Isaiah in chapter twenty-seven identifies a debate that begins at 9/11, which he calls “the day of the east wind.” The passage teaches that it is through the debate that the sins of Israel are atoned for. The “debate” is between the true latter rain message and all the other false latter rain messages that exist. A message is “fire,” and “fire” is what the Messenger of the Covenant employs to purify and purge. The debate over the latter rain message removes the leaven from the Pentecostal first fruit wheat offering that is lifted up at the Sunday law. The one hundred and forty-four thousand are the Pentecostal first fruit wheat offering, who overcome by the justification of His blood and the sanctification of their testimony for even though it is the Word that sanctifies it only does so when the word is conveyed as a message. The presentation of the message allows the one hundred and forty-four thousand to live and the presentation of a false latter rain message produces death.

Emigaati ebiri egy’okuwemulwako gyateekebwamu ekivumbiza emigaati, era ekivumbiza emigaati kifaananyi ky’ekibi. Ekivumbiza ekyo kyazikirizibwa mu muliro gw’ekyoto, nga bwe kiyimirizibwa omuliro gw’omusaanira ogw’Omubaka w’Endagaano. Isaaya mu ssuula amakumi abiri mu musanvu alaga empaka ezitandika ku 9/11, ze yayita “olunaku lw’empewo ey’ebuvanjuba.” Ekyawandiikibwa ekyo kiyigiriza nti okuyita mu mpaka mwe bitangirirwa ebibi bya Isiraeri. “Empaka” ziri wakati w’obubaka obw’amazima obw’enkuba ey’oluvannyuma n’obubaka obulala bwonna obw’obulimba obw’enkuba ey’oluvannyuma obuliwo. Obubaka “muliro,” era “omuliro” gwe gukozesebwa Omubaka w’Endagaano okutuukiriza okutukuza n’okulongosa. Empaka ku bubaka bw’enkuba ey’oluvannyuma ziggyamu ekivumbiza emigaati mu kiweebwayo ky’eŋŋaano eky’ebibala ebyasooka eky’oku lunaku lwa Pentekosite, eky’okuweemulibwa waggulu ku tteeka lya Ssande. 144,000 be kiweebwayo ky’eŋŋaano eky’ebibala ebyasooka eky’oku lunaku lwa Pentekosite, abawanguza okuyita mu kutagirwa butuukirivu olw’Omusaayi gwe n’okutukuzibwa kw’obujulirwa bwabwe, kubanga newankubadde Ekigambo kye kitukuza, kikikola bw’atyo kyokka nga Ekigambo kiweereddwa ng’obubaka. Okuwerezebwa kw’obubaka kukkiriza 144,000 okubeera balamu, ate okuwerezebwa kw’obubaka obw’obulimba obw’enkuba ey’oluvannyuma kuleeta okufa.

> And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Revelation 12:11.

> Ne bamuwangula olw'omusaayi gw'Omwana gw'Endiga, n'olw'ekigambo eky'obujulirwa bwabwe; so tebaayagala obulamu bwabwe okutuusa ku kufa. Okubikkulirwa 12:11.

The one hundred and forty-four thousand follow Christ in overcoming as He overcame, for prophetically they follow Christ.

Abo emitwalo kkumi na nnya n’enkumi nnya bagoberera Kristo mu kuwangula nga bwe yawangula, kubanga mu ngeri ey’obunnabbi bagoberera Kristo.

> These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.

> Abo be bataayonoonebwa n’abakazi; kubanga ba balongoofu. Abo be bagoberera Omwana gw’Endiga wonna w’agenda. Abo baannunulwa okuva mu bantu, nga be bibala ebyasooka eri Katonda n’Omwana gw’Endiga. Okubikkulirwa 14:4.

Here in verse four of Revelation fourteen the one hundred and forty-four thousand are identified as “first fruits.” They are also identified as “virgins” and inspiration has informed us that the parable of the ten virgins of Matthew twenty-five illustrates the experience of the Adventist people. Not only are they “virgins” they are not “defiled with woman,” for the testing and separation process that produced the one hundred and forty-four thousand produced a distinction between the one hundred and forty-four thousand and “all” the false religions. “These” follow the Lamb whithersoever he goeth, and as first fruit offerings they must follow Christ in His death, burial and resurrection.

Wano mu olunyiriri olw’okuna olw’Okubikkulirwa essuula ey’ekkumi nnya, 144,000 bamanyiddwa nga "ebibala eby’olubereberye." Bamanyiddwa era nga "abawala," era Okusikirizibwa kwa Katonda kututegeezezza nti olugero lw’abawala ekkumi oluli mu Matayo 25 lulaga ebyo Abadiventista bye bayitamu. Si kyokka nti "abawala"; era tebayonoonebwa n’abakazi, kubanga enteekateeka ey’okukemebwa n’okwawulibwa eyavaamu 144,000 yaleeta enjawulo wakati wa 144,000 n’eddiini "zonna" ez’obulimba. "Bano" bagoberera Omwana gw’Endiga buli we agenda, era nga ebiweebwayo by’ebibala eby’olubereberye balina okugoberera Kristo mu kufa kwe, mu kuziikibwa kwe, ne mu kuzuukira kwe.

In Revelation chapter eleven, verse eleven the two witnesses that are to be lifted up as an ensign are first killed, then in three and a half days they are resurrected as a first fruit offering, as was Christ. The first fruit offering that was and is Christ, included the blood of the covenant being shed in order to redeem those who had been bankrupt with a Laodicean experience. In one verse, (verse four) all this brief summary of the various lines of prophetic light associated with the one hundred and forty-four thousand is set forth. And it is set forth in Revelation 144 by the hand of Palmoni, the wonderful numberer. A doubling in Scripture represents the history of the latter rain and the latter rain is where and when the Comforter is poured out upon God’s people.

Mu Kitabo ky’Okubikkulirwa essuula kkumi n’emu, olunyiriri kkumi n’emu, abajulizi ababiri abateekwa okulinnyisibwa waggulu ng’ekibendera basookera ddala okuttibwa; oluvannyuma, nga wayiseewo ennaku ssatu n’ekitundu, bazukizibwa ng’ekiweebwayo ky’olubereberye, nga Kristo bwe yali. Ekiweebwayo ky’olubereberye ekyali era kye Kristo, kyalimu n’omusaayi gw’endagaano ogwafukibwawo okununula abo abaali baweddeeko mu mbeera eya Lawodikiya. Mu lunyiriri lumu (olunyiriri oluna), okunyoola okumpi ku njirizi ez’enjawulo z’ekitangaala ky’obunnabbi ezikwatagana n’abantu emitwalo kkumi n’enna n’enkumi nnya kuteekebwawo. Era kiteekebwawo mu Okubikkulirwa 144 mu mukono gwa Palimoni, omubalirizi omuwuunyisa. Okuddibwamu emirundi ebiri mu Byawandiikibwa kuyimirira ebyafaayo by’enkuba ey’enkomerero, era enkuba ey’enkomerero we era lwe kiseera Omubeezi afukibwa ku bantu ba Katonda.

> How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the Lord shall bring again Zion. Break forth into joy, sing together, ye waste places of Jerusalem: for the Lord hath comforted his people, he hath redeemed Jerusalem. The Lord hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God. Depart ye, depart ye, go ye out from thence, touch no unclean thing; go ye out of the midst of her; be ye clean, that bear the vessels of the Lord. Isaiah 52:7–11.

> Nga bitone nnyo ku nsozi ebigere by’oyo aleeta amawulire amalungi, alangirira emirembe; aleeta amawulire ag’obulungi, alangirira obulokozi; agamba Sayuuni nti, Katonda wo afuga! Abalindirizi bo baliyimusa eddoboozi; mu ddoboozi limu baliyimba wamu: kubanga baliraba amaaso n’amaaso, Mukama bw’alizzawo Sayuuni. Mubwatuke mu ssanyu, muyimbe wamu, mmwe ebifo ebyazikirira eby’e Yerusaalemi: kubanga Mukama agumizza abantu be, alokodde Yerusaalemi. Mukama abikkudde omukono gwe omutukuvu mu maaso g’amawanga gonna; era enkomerero zonna z’ensi ziriraba obulokozi bwa Katonda waffe. Muvaawo, muvaawo, mufulume eyo; temukwatako kintu kyonna ekitali kirongoofu; muve wakati mu ye; mubeere balongoofu, mmwe abasitula ebibya bya Mukama. Isaaya 52:7-11.

Zion H6726 is the same as H6725 which means “the sense of conspicuousness; a monumental or guiding pillar: – sign, title, waymark.” Zion is a symbol of the ensign of the one hundred and forty-four thousand and in the passage they have already received the latter rain for they have already published and presented the good tidings of peace. Just as specific to that fact is that they see “eye to eye” which represents the disciples at Pentecost, for the ten days prior to Pentecost represents a period of unification. The Lord “hath,” (representing past tense) has already accomplished three things for those who bring good tidings. He hath “comforted his people,” “redeemed Jerusalem” and “made bare his holy arm in the eyes of all the nations.”

Sayuuni H6726 kye kimu ne H6725, ekitegeeza “okulabika ennyo; empagi ey’ekijjukizo oba ey’okulaga ekkubo: - akabonero, omutwe, akabonero akalaga ekkubo.” Sayuuni kabonero ka ekibendera ky’abo 144,000, era mu kyawandiikibwa kino baafunye dda omusulo ogw’oluvannyuma kubanga baalangirira era ne bawanjagira amawulire amalungi ag’emirembe. Era okukakasa ekyo kwe kuba nti balaba “eriiso ku l’eriiso,” ekiraga abayigirizwa ku Pentekooti, kubanga ennaku kkumi ez’okusooka Pentekooti zimirira ekiseera eky’okwegatta mu bumu. Mukama “akoze,” (ekiraga ebyayita) yamaze okutuukiriza ebintu bisatu eri abo abaleeta amawulire amalungi. “Asanyusizza abantu be,” “ayununudde Yerusaalemi” era “alaze omukono gwe omutukuvu mu maaso g’amawanga gonna.”

He “comforted” His people at 9/11, marking the beginning of a testing process of Malachi chapter three that concludes at the Sunday law when He lifts up the ensign of the first fruit offerings as represented by making “bare his holy arm in the eyes of all the nations.” He comforts, redeems and lifts up the one hundred and forty-four thousand. At 9/11 He comforts and begins the purification process where He redeems His people and then lifts them up as an ensign, or as Malachi says “the offering of Judah and Jerusalem be pleasant” “as in days of old.”

"Yagumya" abantu be ku 9/11, n’ateekawo okutandika kw’enkola y’okukemebwa eyogerwako mu Malaki essuula esatu, egiggwa ku tteeka lya Sande bw’alyimusa akabonero k’ebiweebwayo eby’ebibala eby’olubereberye, nga bwe kikiikiriddwa mu "okulambulula omukono gwe omutukuvu mu maaso g’amawanga gonna." Agumya, anunula era ayimusa abo 144,000. Ku 9/11 agumya era atandika enkola y’okutukuza, mwe anunulira abantu be, oluvannyuma n’abayimusa okuba ng’akabonero; oba nga Malaki bw’agamba, "ebiweebwayo bya Yuda ne Yerusaalemi bibeere bisanyusa," "nga mu nnaku ez’edda."

> And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:3, 4.

> Era alituula ng’omuyunguzi era omutukuzi w’effeeza: era alitukuza batabani ba Leevi, n’abayungula ng’azaabu n’effeeza, balyewaayo eri Mukama ekiweebwayo mu butuukirivu. Olwo ekiweebwayo kya Yuda ne Yerusaalemi kijja okusiimibwa eri Mukama, ng’ennaku ez’edda, era ng’emyaka egyayita. Malaki 3:3, 4.

We will bring our considerations of “how long” to a conclusion in the next article.

Tujja okukomekkereza okwekenneenya kwaffe ku "ebbanga ki" mu kiwandiiko ekiddako.

> “‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

> "‘Ekisunsuzo kye kiri mu mukono gwe, era anaatukuza ddala oluggya lwe, n’akuŋŋaanya eŋaano ye mu ggwanika.’ Matayo 3:12. Buno bwali bumwe ku biseera by’okutukuza. Mu bigambo by’amazima, amaguwa gaali gayawulibwa okuva mu eŋaano. Olw’okuba nga baali b’amalala nnyo era beesiima nga batuukirivu okutuuka n’okugaana okunenyezebwa, era nga baagala ensi nnyo okutuuka n’okugaana obulamu obw’obuwombeefu, bangi ne bamuvaako Yesu. N’abangi bakyakola kye kimu. Leero emyoyo gigezebwa nga bwe baagezebwa abayigirizwa abo mu kkuŋŋaaniro e Kaperunawumu. Amazima bwe lituusibwa mu mitima gyabwe, balaba nti obulamu bwabwe tebukkiriziganya n’okwagala kwa Katonda. Balaba obwetaavu bw’okukyuka kwonna mu bo; naye tebayagala kutandika omulimu ogw’okwegaana. Noolwekyo basunguwala nga ebibi byabwe bikkuliddwa. Bagenda nga banyize, ng’abayigirizwa bwe baava ku Yesu, nga beemulugunya, ‘Ekigambo kino kikakafu; ani ayinza okukiwulira?’" The Desire of Ages, 392.

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