Article

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

Ekitabo kya Yoweeri n'Ekkanisa y'Abadiventisti b'Olunaku Olw'omusanvu ey'e Lawodikiya - Ennamba kkumi n'omusanvu

Number Seventeen

Ennamba kkumi na musanvu

Author

Jeff Pippenger

Published

December 23, 2025

Formats

PDF
Word

We ended the last article with an unfinished consideration of the prophecies of Abram and Paul, that line upon line produce a 430-year period, made up of 30 years followed by 400 years. I suppose there are some out there in theology-land who may see the 30 years as a period that follows 400 years, but when generally addressed the thirty years are assigned to the beginning of the period. Is it 400 followed by 30, or 30 followed by 400? It is thirty followed by four hundred, for there are many witnesses, to establish a thirty-year period, connected to and followed by a second prophetic period.

Twamaliriza ekiwandiiko ekyasooka nga n’okwekenneenya obunnabbi bwa Abramu ne Pawulo tekunnaba kumalirizibwa, obutunuliddwa olunyiriri ku linyiriri ne buvaamu ekiseera ky’emyaka 430, ekigattiddwaamu emyaka 30 egyaddirwako emyaka 400. Nteebereza nti waliwo abamu mu nsi y’eby’eddini abayinza okulaba emyaka 30 ng’ekiseera ekigoberera emyaka 400, naye bwe kibogerwako mu ngeri ya wabulijjo, emyaka asatu giteekebwa ku ntandikwa y’ekiseera. Kiba kya emyaka 400 nga ezigobererwa 30, oba 30 nga ezigobererwa 400? Kiri nti emyaka asatu ezigobererwa emyaka ebikumi bina, kubanga waliwo abajulizi bangi abakakasa nti waliwo ekiseera ky’emyaka asatu, ekiyungiddwa ku era ne kigobererwa ekiseera eky’obunnabbi eky’okubiri.

Joseph was thirty years old when he began service for Pharaoh in Genesis 41:46. Then began seven years of plenty, that was followed by seven years of famine. Joseph, as a type Christ at thirty years old was followed by two periods of 2520 days. When Christ was thirty, there followed two periods of 1260, which together make up 2520; which in turn connects with seven times upon two kingdoms.

Yusufu yali wa myaka 30 bwe yatandika okuweereza Falaawo mu Olubereberye 41:46. Olwo ne watandika emyaka musanvu egy’obufunvu, oluvannyuma ne gigobererwa emyaka musanvu egy’enjala. Yusufu, ng’ekifaananyi kya Kristo, bwe yatuuka ku myaka 30, ne wagobererawo ebiseera bibiri buli kimu kya nnaku 2,520. Kristo bwe yali wa myaka 30, ne wagobererawo ebiseera bibiri eby’ennaku 1,260, nga wamu bituuka ku 2,520; era kino kikwatana n’emirundi musanvu ku bwakabaka bubiri.

David was thirty years old when he became king, and he reign for forty years as noted in 2 Samuel 5:4. David typifies Christ, and when Christ was thirty years old, He was baptized and then driven into the wilderness for forty days, and then after His resurrection which was typified by His baptism, He stayed and taught the disciples in person for forty days. At the cross, the destruction of Jerusalem was put off in mercy for forty years paralleling the forty years of dying in the wilderness at the beginning of their covenant history.

Dawudi yali wa myaka amakumi asatu bwe yafuuka kabaka, era yafuuga emyaka amakumi ana nga bwe kyawandiikibwa mu 2 Samwiri 5:4. Dawudi alaga ekifaananyi kya Kristo, era bwe Kristo yali wa myaka amakumi asatu, yabatizibwa, oluvannyuma n’atwalibwa mu ddungu okumala ennaku amakumi ana, ate oluvannyuma okuzuukira kwe—okwafaananyizibwa obubatizo bwe—n’asigala n’ayigiriza abayigirizwa ye yennyini okumala ennaku amakumi ana. Ku musaalaba, okuzikirizibwa kwa Yerusaalemi kwalwawo mu kisa okumala emyaka amakumi ana, nga kufaanana n’emyaka amakumi ana egy’okufa mu ddungu ku ntandikwa y’ebyafaayo by’endagaano yaabwe.

Ezekiel was thirty years old when he was called to be a prophet in Ezekiel 1:1. I will not take time now to address the period that followed Ezekiel’s thirtieth year, but I will insert a brief AI-summary of established facts of how long his ministry was. “Ezekiel’s prophecies are among the most precisely dated in the Old Testament, with 13 specific dates provided throughout the book. These are all reckoned from the year of Jehoiachin’s exile (597 BCE as year 1), providing a clear chronological framework spanning about 22 years.”

Ezekiel yali wa myaka amakumi asatu bwe yayitibwa okuba nnabbi mu Ezekiel 1:1. Sijja kutwala kaseera kaakati okwogerako ku bbanga eryaddirira omwaka ogw’Ezekiel ogw’amakumi asatu, naye ndyateekamu ekifupikiddwa kya AI eky’ebimaze okuteekebwako obukakafu ku bungi bw’ebbanga obuweereza bwe lwe bwamala. "Obunnabbi bwa Ezekiel buli mu ebiwandiiko bya Endagaano Enkadde ebisinga okuteekebwako ennaku mu bukakafu ennyo, era mu kitabo kyonna waweereddwamu ennaku entuufu 13. Ezo zonna zibala okuva ku mwaka ogw’obuwaŋŋanguse bwa Jehoiachin (597 BCE nga mwaka 1), ne zituwa ensengeka entereeza ey’ebiseera eyeyita mu bbanga lya myaka nga 22."

Jesus was thirty years old when He was baptized and He then confirmed the covenant with many, for one week.

Yesu yali wa myaka amakumi asatu bwe yabatizibwa, era oluvannyuma n’akakasa endagaano n’abangi okumala wiiki emu.

Antichrist is governed by the pattern of Christ prophetically, and just as Christ was thirty years in preparation to take up his work as Heavenly High Priest, the prophetic period of thirty years of preparation, identified for the antichrist was from the removal of the “daily” in 508, through to 538. When the papacy was empowered as a counterfeit high priest, just as Christ was anointed with power at His baptism, for the 1260 years of the papal darkness would parallel Christ’s 1260 days of pure light from His baptism unto the cross, which aligns with the papacy’s deadly wound in 1798.

Antikristo akulembeddwa n’enkola ya Kristo mu by’obunnabbi, era nga Kristo bwe yamala emyaka asatu ng’ yeetegekera okuyingira omulimu gwe ng’a Kabona Asinga Obukulu ow’omu ggulu, ekiseera eky’obunnabbi eky’emyaka asatu eky’okutegeka, ekyalambikibwa ku Antikristo, kyava ku kuggyibwawo kw’ekya “buli lunaku” mu 508 okutuuka mu 538. Obwa Paapa bwe bwateekebwamu amaanyi ng’obwa Kabona Asinga Obukulu ow’okukyamu, nga Kristo bwe yafukibwako amafuta n’amaanyi mu lubatizo Lwe, emyaka 1260 egy’ekizikiza ky’obwa Paapa ne bifaananira ddala n’ennaku 1260 z’ekitangaala ekirongoofu kya Kristo okuva mu lubatizo Lwe okutuuka ku musaalaba, era ekyo ne kikwatagana n’ekiwundu ekitta eky’obwa Paapa mu 1798.

None of these previous twofold periods that begin with a thirty-year period, predate Abram’s first step in his three-step covenant process. Therefore, Abram’s is the first mentioned, though it could only be that way, after it was confirmed by Paul’s second testimony. When Paul wrote his words the 400-year prophecy became a 430-year prophecy, that has the first 30 years set apart from the last period of time.

Tewalimu ku biseera eby’obutundu bibiri ebyasooka ebyatandika n’ebbanga ly’emyaka asatu ebyaliwo nga tekinnaba kutandika omutendera ogusooka ogwa Abramu mu nteekateeka y’endagaano ye ey’emitendera esatu. Olw’ekyo, eky’Abramu kye kisooka okwogerwako, ne bwe kyali kisoboka kubeera bwe kityo bokka nga kimaze okukakasibwa mu bujulizi bwa Pawulo obw’okubiri. Pawulo bwe yawandiika ebigambo bye, obunnabbi bw’emyaka 400 bwafuuka obunnabbi bw’emyaka 430, nga emyaka 30 egyasooka giyawuliddwa okuva ku kiseera eky’oluvannyuma.

I contend based upon Christ’s character, as represented as Alpha and Omega, that in the covenant process of the one hundred and forty-four thousand, who are the omega to Abram and Pauls’ twofold prophecy of thirty years—followed by four hundred years must have its counterpart in the omega of the covenant history, which is the history of the sealing of the one hundred and forty-four thousand. A period of thirty years, followed by another distinct period must be fulfilled in a fashion which does not apply time, but fulfills Abram’s foundational 430 year prophecy. It would be nice if you read that previous statement again, and then return to this point and continue on.

Nnemezza nga nsinziira ku mbeera y’obuntu bwa Kristo, ng’alabisibwa nga Alufa ne Omega, nti mu mugendo gw’endagaano ogw’abantu 144,000—aba ‘omega’ ku bunnabbi obubiri bwa Abulaamu ne Pawulo obw’emyaka 30 obugobererwa emyaka 400—walina okubaawo ekifananyi kyakyo mu ‘omega’ y’ebyafaayo by’endagaano, nga bye byafaayo eby’okusiibwako akabonero kw’abantu 144,000. Ekiseera ky’emyaka 30, nga kigobererwa ekiseera ekirala ekirambulukufu, kyetaagisa okutuukirizibwa mu ngeri etateekamu biseera, naye nga kituukiriza obunnabbi bwa Abulaamu obw’ensibuko obw’emyaka 430. Kiba kirungi ssinga osoma nate ekigambo ekyo ekyayogereddwa mu kusooka, oluvannyuma odde wano ogende mu maaso.

Jesus, Joseph, David and Ezekiel were all thirty years in preparation for a work that would typify God’s people in the last days. Ezekiel the prophet, Joseph typifying Christ the priest and David the king. Four symbols, but one of the symbols representing the Heavenly High Priest has a human and Divine representative. Those four witnesses all agree with Abram’s 30 years followed by a prophetic period.

Yesu, Yusufu, Dawudi ne Ezeekyeri bonna baamala emyaka amakumi asatu nga beetegekera omulimu ogw’okuyimirira ng’ekifaananyi ky’abantu ba Katonda mu nnaku ez’enkomerero. Ezeekyeri nnabbi; Yusufu nga kifaananyi kya Kristo Omusaseredooti; era Dawudi kabaka. Ebifaananyi bina; naye ekimu ku byo, ekiri ekiikirira Omusaseredooti Omukulu ow’eggulu, kirina omukiikirira ow’omuntu n’ow’Obwakatonda. Abajulizi abo bana bonna bakkiriziganya nti emyaka amakumi asatu gya Abulaamu gigobererwa ekiseera eky’obunnabbi.

Antichrist was thirty years in preparation, then empowered for 1260 years until she received her first death in 1798. She is the symbol of the second death, for she dies again when probation closes. The second death is eternal death. We serve a risen Savior, for Christ did not die for eternity, He did not die the second death. When the papacies’ deadly wound is healed, Revelation thirteen identifies that she will reign again for 42 months, which represents a prophetic period, without an element of time.

Anti-Kristo yategekebwa okumala emyaka 30; oluvannyuma n’afuuna obuyinza okumala emyaka 1260 okutuusa lwe yafa omulundi ogusooka mu 1798. Ye akabonero k’okufa okw’okubiri, kubanga anaafa nate bwe kiggalibwa ekiseera ky’okugezesebwa. Okufa okw’okubiri kwe kufa okw’obutaggwaawo. Tuweereza Omulokozi azuukidde, kubanga Kristo teyafa lubeerera; teyafa kufa okw’okubiri. Bwe naawonyezebwa ekiwundu ekitta eky’Obwapapa, Okubikkulirwa 13 kiraga nti anaafuga nate okumala emyezi 42; gino giyimirira ebbanga ery’obunnabbi, nga tekirimu kipimo kya budde.

When she is resurrected at the Sunday law, the army which opposes her work are those who were resurrected at the end of the three and a half days of Revelation eleven. Two resurrected powers, both of which are ensigns, one of the seventh-day Sabbath and one of the sun—become the point of reference for the entire world, as mankind makes its final choice for life or death.

Bwe azuukizibwa mu kiseera ky’etteeka lya Sande, eggye erirwanyisa omulimu gwe be abo abaazuukizibwa ku nkomerero y’ennaku ssatu n’ekitundu ez’Okubikkulirwa ekkumi n’emu. Ebuyinza bubiri obw’azuukiziddwa, byombi nga bibendera—emu erya Ssabbiiti y’olunaku olw’omusanvu n’emu erya njuba—ne bifuuka eky’okusinziirwako eri ensi yonna, nga abantu bakola okusalawo kwabwe okwasembayo wakati w’obulamu n’okufa.

At the Sunday law, the antichrist, who is also the beast, will represent the threefold union of the dragon, herself (the beast), and the false prophet. Those three powers will unite against God’s church, that is to be lifted up above all the mountains. God’s church triumphant is thirty years in preparation, not thirty literal years, but an established prophetic period which has thirty attached to it, and is still in force as a prophecy after the command in 1844, identifying that the application of prophetic time was no longer valid. It is simple to see that the thirty years represents a period of preparation for prophet, priest and king who as the church triumphant will represent the kingdom of glory. The four witnesses of Ezekiel, Christ, Joseph, and David represent the authority of God’s kingdom in the same period of time the papacy and the threefold union are leading the world to Armageddon.

Mu kiseera ky’etteeka lya Sande, Anti-Kristo, era nga ye ensolo, aliyimiririra okwegatta okwa busatu: ejjoka, ye yennyini (ensolo), n’ennabbi ow’obulimba. Eby’obuyinza ebisatu ebyo bijja kwegatta okulwanyisa Ekkanisa ya Katonda, egenda kusitulibwawo waggulu okusinga ensozi zonna. Ekkanisa ya Katonda ey’obuwanguzi eri mu kweetegekera emyaka asatu, si myaka asatu egy’ekiseera eky’obulijjo, wabula ekiseera eky’obunnabbi ekiteekebwawo ekirina ‘asatu’ okukikwatako, era nga kikyagenda mu maaso ng’obunnabbi n’oluvannyuma lw’ekiragiro kya 1844, nga kiraga nti okukozesa ebiseera by’obunnabbi tekyakkirizibwanga. Kyangu okulaba nti omuwendo ogw’emyaka asatu gulaga ebbanga ly’okweetegekera ery’omunnabbi, kabona n’kabaka, abalyayimirira nga Ekkanisa ey’obuwanguzi okulaga Obwakabaka bw’ekitiibwa. Abajulizi bana, Ezeekyeri, Kristo, Yosefu ne Dawudi, bayimirira obuyinza bw’Obwakabaka bwa Katonda mu kaseera kennyini ng’Obwakapapa n’okwegatta okwa busatu bitwala ensi e Alamagidoni.

The church triumphant is lifted up at the Sunday law in the United States and according to the testimony of the Old and New Testaments the covenant people who are the one hundred and forty-four thousand are to become a kingdom of priests.

Ekkanisa eyewangudde etumbulwa mu kiseera ky’etteeka lya Sande mu United States eza Amerika, era ng’okusinziira ku bujulizi bw’Endagaano Enkadde n’Empya, abantu b’endagaano, aba 144,000, banaafuuka obwakabaka bw’abasaserodooti.

> Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.

> Era nammwe, nga mayinja amalamu, muzimbibwa okubeera enju ey’Omwoyo, okubeera obwakabona obutukuvu, okuwaayo ssaddaaka ez’Omwoyo, ezikkirizibwa eri Katonda mu Yesu Kristo. 1 Peetero 2:5.

The priests were to be thirty years old when they began to serve in the temple, so there is a period of time before the Sunday law where a priesthood is prepared to serve as the first fruit wave offering. The priests, who are the one hundred and forty-four thousand, are represented as Levites in the purification process accomplished by the Messenger of the Covenant. There is a prophetic period that leads to the Sunday law, in which a purification process prepares a sanctified ministry for the latter rain time period. The preparation ends at the Sunday law, so the period of thirty represents the preparation of the priests, thus corresponding to the required age for a priest. Christ as High Priest began His ministry at 30, and because Joseph typifies Christ, he also began his service at thirty. The counterfeit Christ was 30 years in preparation, so we have three witnesses that a 30-year period represents the preparation of a priesthood.

Bakabona baalina okuba n’emyaka asatu bwe baatandika okuweereza mu Yeekaalu, kale waliwo ekiseera nga tekinnatuuka ku tteeka lya Sande mwe obwakabona butegekebwa okuweereza ng’ekiweebwayo eky’okuwungiza ky’ebibala ebyasooka. Bakabona, abo ab’e 144,000, bayimirizibwa ng’Aba-Leevi mu nkola y’okutukuza egikolebwa Omubaka w’Endagaano. Waliwo ekiseera eky’obunnabbi ekitwala ku tteeka lya Sande, mwe entereeza y’okutukuza etteekateeka obuweereza obutukuzibbwa olw’ebbanga ly’omusulo ogw’enkomerero. Okutegekerwa kuwedda ku tteeka lya Sande; kale ekiseera ky’emyaka asatu kiraga okutegekwa kw’abakabona, era ne kikwatagana n’eminyaka egiteekwa okutuukibwako eri kabona. Kristo nga Kabona Asinga Obukulu yatandika obuweereza bwe nga wa myaka asatu, era kubanga Yusufu ayimirira Kristo mu kifaananyi, naye yatandika okuweereza kwe nga wa myaka asatu. Kristo ow’obulimba yali mu kutegekerwa okumala emyaka asatu; kale tulina abajulizi basatu abalaga nti ekiseera ky’emyaka asatu kiraga okutegekwa kw’obwakabona.

> “The great issue near at hand will weed out those whom God has not appointed and He will have a pure, true, sanctified ministry prepared for the latter rain.” Selected Messages, book 3, 385.

> Ensonga ennene eri kumpi ejja kusunsula abo Katonda b'ataateekawo, era ajja okubeera n'obuweereza obulongoofu, obw'amazima era obutukuziddwa obutegekeddwa okwaniriza enkuba ey'oluvannyuma. Obubaka Obulondeddwa, ekitabo 3, omuko 385.

Sister White teaches directly that whenever the church is pure, the Spirit of Prophecy is active. When the great issue weeds out the tares, you will have a sanctified ministry made up of Jesus and Joseph the priest who is both Divine and human, Jesus and Ezekiel the prophet, Jesus and David the king. Those who are prepared over a period symbolized by thirty years, are to be among the one-hundred and forty-four thousand and are represented as prophets, priests and kings. All three humans are biblical symbols of Christ’s work as prophet, priest and king, so the number thirty allows us to deduce that in each of these three categories that are produced by biblical symbols who were prepared for thirty years when brought together with Christ represent the combination of Divinity with humanity. Thus, those priests who are prepared over the symbolic thirty-year period are represented as the ensign of Divinity combined with humanity.

Sister White ayigiriza butereevu nti buli lwe ekkanisa ebeera erongoofu, Omwoyo ogw’Obunnabbi gukolera mu maaso. Bwe wabaawo ensonga ennene eggyawo omuddo omubi, muliba n’obuweereza obutukuziddwa obuzimbiddwa ku: Yesu ne Yusufu kabona, alimu Obwa Katonda n’obuntu byombi; Yesu ne Ezeekyeri nnabbi; Yesu ne Dawudi kabaka. Abo abaategekeddwa mu bbanga erifaananyizibwa ng’emyaka asatu, bajja okubeerako ku 144,000 era bakiikirirwa ng’abannabbi, bakabona ne bakabaka. Abantu basatu abo bonna bakiikirira mu Bayibuli omulimu gwa Kristo ogw’obwannabbi, obw’obukabona n’obw’obukabaka, kale omuwendo asatu atusobozesa okutegeera nti mu buli kimu ku bibiina bino bisatu ebiva mu bifaananyi bya Bayibuli ebyo ebyogerwako ku baategekebwa emyaka asatu, bwe bigattibwa ne Kristo, bikiikirira okuggatibwa kwa Obwa Katonda n’obuntu. Noolwekyo, bakabona abo abaategekeddwa mu bbanga ery’ekifaananyi ery’emyaka asatu bakiikirirwa ng’endera ey’okuggatibwa kwa Obwa Katonda n’obuntu.

The 42 months of the final papal blood bath takes place while Christ walks among men for 42 months in the person of His disciples. 42 months of bondage and oppression ending with deliverance, as represented by the 430 years of Abram’s twofold prophecy. Abram’s four hundred years ends at the Red Sea deliverance which is a classic biblical illustration of the close of probation, at the end of the pope’s symbolic 42 months.

Okuyiwa omusaayi okw’enkomerero okw’obupapa kugenda mu maaso okumala emyezi 42, nga Kristo atambulira mu bantu emyezi 42 ng’ayita mu bayigirizwa be. Emywezi 42 egy’obuddu n’obunyigirize egyaggwa mu kununulibwa, nga bwe kiragirwa emyaka 430 egy’obunnabbi bwa Abramu ogw’ebitundu bibiri. Emyaka ebikumi bina eya Abramu eggwa ku kununulibwa ku Nnyanja Emyufu, ekyo nga kye ky’okulabirako ekimanyiddwa nnyo mu Bayibuli ekiraga enkomerero y’obudde bw’okugezesebwa mu nkomerero y’emyezi 42 egy’ekifaananyi egy’omupapa.

The forty-two months represent the testing time from the Sunday law in the United States until human probation closes. Yet in those 42 months, following a thirty-year period of preparation, Christ is confirming the covenant in the person of the remnant. The antichrist counterfeit priest comes to his final end, right where Christ died in his line, which is right where Pharaoh, king of Egypt, died in his line. At Mount Carmel the prophets of Baal were slain, thus identifying the death of the false prophet at the Sunday law. At the Sunday law, you have a false prophet who is then slain, the dragon represented by Pharaoh, and the beast represented by the papacy. These are all represented at the Sunday law in conflict with God’s priests, kings and prophets. The church is purified just before the Sunday law and the gift of prophecy is restored—right where the false prophet dies. From then on, the battle is over the true or false prophetic message.

Emyezi amakumi ana mu bbiri gikiikirira ebbanga ly’okugezesebwa okuva ku tteeka lya Sande mu Amerika okutuusa lwe buggalwa ekiseera ky’ekisa ky’omuntu. Naye mu myezi 42 egyo, nga zigoberedde ebbanga ly’emyaka 30 ery’eteekateeka, Kristo akakasa endagaano ng’akikola mu bantu b’abasigalayo. Omusaserdooti ow’obulimba owa Antikristo agwa ku nkomerero ye, mu kifo kye kimu Kristo gye yafiira ku mutendera gwe ogw’obunnabbi; era mu kifo kye kimu Firawo, kabaka wa Misiri, gye yafiira ku mutendera gwe. Ku Lusozi Karameli bannabbi ba Baali baattibwa; ekyo ne kiraga okufa kw’annabbi ow’obulimba ku tteeka lya Sande. Ku tteeka lya Sande, waliwo nnabbi ow’obulimba era n’aattibwa; ejjoka eddene likiikirirwa Firawo; era ekisolo likiikirirwa Paapasi. Bino byonna bikiikirirwa ku tteeka lya Sande nga birwana ne abasaserdooti ba Katonda, bakabaka be, n’abannabbi be. Ekkanisa etukulizibwa nga tennaba kutuuka tteeka lya Sande, era ekirabo ky’obunnabbi kizzibwawo, mu kifo kye kimu nnabbi ow’obulimba gy’afiira. Okuva olwo, olutalo luba lwa bubaka bw’obunnabbi obutuufu oba ob’obulimba.

The symbolic 30-year period represents a period which precedes the Sunday law. The period is a preparation period for the priests, for Christ is their example in all things, for these are they who follow the Lamb. Within the first 30 years of Abram’s prophecy, the covenant was put in place, thus identifying that whatever the period of preparation for the priests represents it is the period where the Lord renews His covenant with the one hundred and forty-four thousand as typified by the alpha history of Abram. That period is a time of preparation for the priests who begin to serve at the Sunday law, at age thirty, when they are anointed with the Holy Spirit as was Christ at His baptism. One other truth that can be deduced from the alpha history of Abram, is that whatever the period represents that leads to the Sunday law, it has to be momentous, for the omega is always more powerful than the alpha. The Sunday law is the omega represented by October 22, 1844, the cross, Passover in Egypt and on and on.

Ekiseera eky’ekifaananyi eky’emyaka 30 kikiikirira ekiseera ekisooka mu maaso g’etteeka erya Ssande. Ekyo kye kiseera eky’okutegekebwa kwa bakabona, kubanga Kristo ye kye ky’okulabirako kyabwe mu byonna, kubanga bano be bagoberera Omwana gw’endiga. Mu myaka 30 esooka egy’obunnabbi bwa Abramu, endagaano yateekebwawo, ekyo ne kiraga nti kyonna ekiseera eky’okutegekebwa kwa bakabona kye kikiikirira, kye kiseera Mukama mwe addamu okuzzaamu endagaano ye n’abo 144,000, nga bwe kyayolebwa mu byafaayo eby’alpha eby’Abramu. Ekiseera ekyo kye kiseera ky’okutegekebwa kwa bakabona abatandika okuweereza ku tteeka erya Ssande, nga batuuse ku myaka asatu, bwe basiigibwa n’Omwoyo Omutukuvu nga Kristo bwe yali ku lubatizo lwe. Ekimu ku mazima amalala agasobola okuggibwamu okuva mu byafaayo bya alpha bya Abramu kwe kuba nti kyonna ekiseera ekyo kye kikiikirira ekitwala ku tteeka erya Ssande, kiba kikulu nnyo, kubanga omega bulijjo esukka mu maanyi ku alpha. Etteeka erya Ssande lye omega, eryayolebwa mu bintu bino: nga 22 Okitobba 1844, ku Musalaba, mu Paska e Misiri, n’ebirala bingi.

The Sunday law represents the end of the period represented by the thirty-year period. It has been prefigured by virtually every major salvational story, and it is also the end of the covenant history of a chosen people that began with Abram. With that type of prophetic weight of evidence concerning the end of the period, and the serious purpose of the period itself, what would be the starting point?

Etteeka lya Ssande liyimirira enkomerero y’ekiseera ekisimbiddwa mu kifaananyi ng’eky’emyaka asatu. Kyasookanga kulagirwa mu kifaananyi mu kumpi buli emboozi nnene ey’obulokovu, era kye kkomo kya ebyafaayo by’endagaano by’abantu abalonde ebyatandika ne Aburamu. Nga waliwo obuzito obwo bw’obunnabbi obw’obujulizi obukwata ku nkomerero y’ekiseera, era n’obukulu bw’ekigendererwa ky’ekiseera kyennyini, entandikwa yandibadde ki?

There is a prophetic period represented by thirty years that upon a multitude of witnesses ends at the Sunday law. At that point there is a period that follows that is represented in various numerical values, and each of those periods set forth a testimony of a line of prophetic history that follows the Sunday law. Some of those periods are representing the internal line of church history, and some the external line of the world marching to Armageddon.

Waliwo ekiseera eky’obunnabbi ekiragibwa emyaka asatu, nga kisinziira ku bujulizi bungi ne kikoma ku tteeka lya Sande. Mu kifo ekyo wabaawo ekiseera ekiddako ekiragibwa mu mibala egy’enjawulo, era buli kimu ku biseera ebyo kiteeka mu maaso obujulizi bw’olunyiriri lw’ebyafaayo eby’obunnabbi olugoberera etteeka lya Sande. Ebimu ku biseera ebyo biraga olunyiriri olw’ebyafaayo by’ekkanisa olw’omu munda, ate ebirala biraga olunyiriri olw’ebweru olw’ensi ng’egenda e Amagedoni.

It is probably good at this juncture to remind ourselves that we reject the application of any time prophecies in the last days in terms of representing any identifiable dates, until the day and hour is announced at the end of the plagues. I will use Daniel chapter twelve to illustrate my point of no longer applying prophetic time. In chapter twelve there are three verses that identify prophetic time.

Kiyinza okuba kirungi mu kaseera kano okwejjukiza nti tugaana okukozesa obunnabbi bw’ebiseera mu nnaku ez’enkomerero ng’obulaga ennaku ez’omwezi ezitegeerekeka, okutuusa nga olunaku n’essaawa binaategeezebwa ku nkomerero y’ebikolimo. Nja okukozesa Danyeri essuula ey’ekkumi n’ebiri okulaga ensonga yange ey’okutayongerangayo okukozesa ebiseera eby’obunnabbi. Mu ssuula eyo mulimu ennyiriri ssatu ezitegeeza ebiseera eby’obunnabbi.

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:7.

> Era ne mpulira omusajja ayambadde olugoye olw’obulirini, eyali waggulu w’amazzi g’omugga, bwe yawanika omukono gwe ogwa ddyo n’ogwa kkono eri eggulu, n’alayira ku oyo abeera emirembe gyonna nti kinaabeerawo ebbanga, amabbanga, ne kitundu ky’ebbanga; era bw’anaaba amalirizza okusasaanya amaanyi g’abantu abatukuvu, ebyo byonna binaaba biwedde. Danyeri 12:7.

> And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Daniel 12:11.

> Era okuva mu kiseera we ekiweebwayo kya buli lunaku kinaaggyibwawo, n’ekivve ekireeta okuzikirira kinaateekebwawo, walibaawo ennaku lukumi mu bikumi bibiri mu kyenda. Danyeri 12:11.

> Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:12.

> Omukisa eri oyo alindirira, n’atuuka ku nnaku lukumi mu bikumi bisatu mu amakumi asatu mu ttaano. Danyeri 12:12.

The Millerites had the correct understanding of each of these three verses. These three prophecies are part of the truths that represent the foundations. Yet the Millerite understanding of these verses was based upon applying the day for a year principle. Since “time is no longer,” these verses must possess another application, for all of the prophecies are speaking of the time period of the latter rain. These verses must have a latter rain understanding that does not employ time to create a message, and does not disagree with Millerite understanding of the verses. The correct Millerite view of the center verse of the three verses, (verse eleven), is that it represents a twofold period, which begins with a thirty-year period, followed by 1260 years. Verse eleven is identifying the thirty-year-period that precedes the Sunday law, as represented by the setting up of the abomination of desolation.

Abagoberezi ba Miller baalina okutegeera okutufu ku buli musoono mu gino emisoono esatu. Obunnabbi busatu buno buli mu mazima agalaga emisingi. Naye okutegeera kw’Abagoberezi ba Miller ku misoono gino kwasimbibwa ku kuteeka mu nkola etteeka ery’okubala olunaku ng’omwaka. Kubanga “ebiseera tebikyaliwo,” emisoono gino giteekwa okuba n’engeri endala gye gikozesebwamu, kubanga obunnabbi bwonna buyogera ku bbanga ly’enkuba ey’oluvannyuma. Emisoono gino giteekwa okufuna okutegeera okw’enkuba ey’oluvannyuma okutakozesa biseera okuzimba obubaka, era nga tekontana n’okutegeera kw’Abagoberezi ba Miller ku misoono gino. Endowooza entuufu y’Abagoberezi ba Miller ku musoono ogw’akati ogw’omu gino emisoono esatu (omusoono ogw’ekkumi n’emu) kwe kugamba nti gulaga ebbanga erigabiddwa mu bitundu bibiri, litandika n’ebbanga lya myaka 30, nga ligobererwa emyaka 1260. Omusoono ogw’ekkumi n’emu gulambulula ebbanga lya myaka 30 eriri mu maaso g’etteeka lya Ssande, nga kiragibwa mu kuteekawo eky’ennyinyizibwa ekiyonona.

Daniel twelve is the chapter in God’s Word that sets forth the purification process of God’s people which occurs in the last days at the time of the end when a prophecy from the book of Daniel is unsealed. In verse eleven we find a prophecy that the pioneers correctly understood as a thirty-year period that leads into a 1260-year period. In chapter twelve, the three prophecies of verses seven, eleven and twelve are all sealed up until the time of the end. At the time of the end those three prophecies must be unsealed, for God’s Word never fails. In that very chapter, the clearest representation of the close of human probation in the Bible is set forth, so chapter twelve, is most certainly and more specifically identifying the end of Adventism, than the beginning of Adventism.

Essuula 12 ey’e Danyeri ye ssuula mu Kigambo kya Katonda eriteeka mu maaso enteekateeka y’okutukuza abantu ba Katonda, etuukirira mu nnaku ez’enkomerero mu kiseera ky’enkomerero, nga obunnabbi obuva mu kitabo kya Danyeri bugguliddwa. Mu luyiriri lwa 11 tusangamu obunnabbi abaasooka balutegeera bulungi ng’ekiseera eky’emyaka 30 ekitambuliza mu kiseera eky’emyaka 1260. Mu ssuula 12, obunnabbi busatu obuli mu nnyiriri 7, 11 ne 12 bwabadde busibiddwa okutuusa ku kiseera ky’enkomerero. Mu kiseera ky’enkomerero obunnabbi obusatu obwo bulina okuggulwawo, kubanga Ekigambo kya Katonda tekiremererwa. Mu ssuula yennyini eyo, okulaga okusinga okutegeerekeka okw’okuggwaawo kw’ekiseera ky’okugezesebwa kw’abantu mu Baibuli kuteekeddwawo, noolwekyo essuula 12 kikakasa ddala era mu ngeri ey’enjawulo ennyo okulambulula enkomerero ya Adaventisimu okusinga okutandika kwa Adaventisimu.

Three prophecies in Daniel twelve were sealed up in the very passage of Scripture where sealing and unsealing finds its primary prophetic definition. Those three prophecies get unsealed in the history of the one hundred and forty-four thousand, for Alpha and Omega always illustrates the end of a thing, with the beginning of a thing. What is unsealed in chapter twelve’s three prophetic periods represents the final unsealing of God’s prophetic Word. That unsealing is set forth in Revelation chapter one when the Revelation of Jesus Christ is unsealed, just before the close of probation. Verse eleven of Daniel twelve is the counterpart to Abram and Paul’s first representation of a twofold prophecy that began with a thirty-year period.

Ebyoobunnabbi ebisatu mu Dannieri essuula kkumi n’ebiri byasibibwa mu nnyiriri yennyini ey’Ebyawandiikibwa mwe ‘okusiba’ n’ ‘okusumulula’ bifunira ensobanuro yaabyo ey’obunnabbi ey’omusingi. Ebyoobunnabbi ebisatu ebyo bisumululwa mu byafaayo by’abantu 144,000, kubanga Alufa ne Omega bulijjo biraga enkomerero ya kintu wamu n’akatandikwa kaakyo. Ebisumululwa mu biseera ebisatu eby’obunnabbi eby’essuula kkumi n’ebiri bikiikirira okusumululwa okusembayo okw’Ekigambo kya Katonda eky’obunnabbi. Okusumululwa okwo kulambulwa mu Okubikkulirwa essuula emu, nga Okubikkulirwa kwa Yesu Kristo kusumululwa, nga ekiseera eky’okugezesebwa kinaatera okuggala. Ennyiriri kkumi n’emu mu Dannieri essuula kkumi n’ebiri kituukiragana n’okwolesebwa okusooka okwa Abulaamu ne Pawulo okw’obunnabbi obubili okw’atandika n’ebbanga lya myaka 30.

The three prophecies in Daniel twelve are symbolic periods that are unsealed at the final time of the end, and the unsealing leads to the final purification of God’s people. The first of those three prophecies is given by Christ Himself, and when He sets forth the prophecy He is standing on the water dressed in linen, identifying the end of a prophetic period represented as 1260 years, and defining the end of that period as the end of the scattering of the power of God’s people. God’s people in the latter days are the one hundred and forty-four thousand, and they have been scattered.

Obunnabbi busatu obuli mu Danyeri 12 bye biseera eby’ekifaananyi ebibikkulibwa mu kiseera eky’enkomerero okusembayo, era okubikkulibwa kwo kuleeta okutukuza okusembayo kw’abantu ba Katonda. Eryasooka ku bunabbi obusatu obwo liweereddwa Kristo ye mwennyini, era bwe alitegeeza obunnabbi obwo ayimiridde ku mazzi nga yambadde ebyambalo bya lineni, ng’alaga enkomerero y’ekiseera ky’obunnabbi ekiragiddwa ng’emyaka 1260, era n’ategeeza nti enkomerero y’ekiseera ekyo ye nkomerero y’okusaasaanyizibwa kw’amaanyi g’abantu ba Katonda. Abantu ba Katonda mu nnaku ez’enkomerero be 144,000, era baasaasaanyiziddwa.

Not only is Christ standing on the water answering a question, the question begins with the words “How long?”. “How long?” is a prophetic symbol that is also asked of Jesus when in verse thirteen, of Daniel eight, the question is asked, “How long?”

Ssi kyokka Kristo ayimiridde ku mazzi ng’addamu ekibuuzo; ekibuuzo kitandika n’ebigambo “Okutuusa ddi?”. “Okutuusa ddi?” kye kabonero k’obunnabbi, era ekibuuzo kino kibuuza eri Yesu mu Danyeri essuula munaana, olunyiriri olw’ekkumi n’asatu, nga kigamba nti, “Okutuusa ddi?”

> And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders?

> Awo omu n’agamba omusajja ayambadde ebyambalo eby’obuliri, eyali waggulu w’amazzi g’omugga, nti: Kimala ebbanga ki okutuuka ku nkomerero y’eby’amagero bino?

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:6, 7.

> Era ne mpulira omusajja ayambadde linena, eyali waggulu ku mazzi g’omugga, bwe yayimusa omukono gwe ogwa ddyo n’ogwa kkono eri eggulu, n’alayira ku oyo abeera omulamu emirembe gyonna nti kijja kumala ekiseera, ebiseera, n’ekitundu ky’ekiseera; era bw’anaabanga amaze okusasaanya amaanyi g’abantu abatukuvu, ebyo byonna bijja kumalizibwa. Danyeri 12:6, 7.

The question presented to Jesus, represented as the man in linen, in the vision of the Hiddekel river is, “How long shall it be to the end of these wonders?,” and in the vision of the Ulai river Jesus, represented as Palmoni (that certain saint) is asked, “How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?”

Ekibuuzo ekyabuuzibwa Yesu, nga akiikiriddwa ng’omusajja ayambadde linena, mu kyolesebwa ky’omugga Hiddekel, kye kino: “Obudde bungi buki okutuuka ku nkomerero y’eby’amagero bino?” Era mu kyolesebwa ky’omugga Ulayi Yesu, nga akiikiriddwa Palmoni (omutukuvu omu oyo), abuuzibwa nti: “Obudde bungi buki obw’ekyolesebwa ekikwata ku ssaddaaka ya bulijjo, n’ekikolwa eky’ennyinyala ekizikiriza, okutuusa awatukuvu n’eggye byombi lwe binaweebwayo okunyatibwa wansi w’ebigere?”

Sister White states that the visions given to Daniel by the banks of the great rivers of Shinar are now in the process of fulfillment, and in connection with both river visions, Jesus is asked the prophetic ‘question,’ which always produces the Sunday law as the ‘answer.’ Yet both answers are presented within the context of prophetic time, which ended in 1844. The pioneers correctly identified the answer to the question of chapter eight and the Ulai river vision, and they understood 1798 was when the scattering of the power of God’s people ended. But after 1844, when ‘time application’ of God’s prophetic Word ended, the prophetic question of “How long?” restates the pioneer understanding as ‘unto 2300 days then shall the sanctuary be cleansed at the soon-coming Sunday law’ and “all” the “marvels” in Daniel’s final vision will be accomplished, when the scattering of the holy people for three and a half symbolic days, ends.

Sister White agamba nti ebyolesebwa ebyawa Danyeri ku mabbali g’emigga eminene egy’e Shinari biri kati mu kutuukirizibwa, era mu kwatagana n’ebyolesebwa by’emigga byombi, Yesu abuzibwa ‘ekibuuzo’ eky’obunnabbi, ekivaamu bulijjo etteeka lya Sande nga ‘ddamu’. Naye obuddamu byombi bwereetebwa mu mulamwa gw’ebbanga ly’obunnabbi, eryaggwaawo mu 1844. Aba pioniya baalondoola bulungi eddamu ery’ekibuuzo eky’omu essuula munaana n’ebyolesebwa eby’omu mugga ogwa Ulai, era baategeera nti 1798 kwe kwaggwaawo okusaasaanyizibwa kw’amaanyi g’abantu ba Katonda. Naye oluvannyuma lwa 1844, nga ‘okuteekesa ebiseera’ ku Kigambo kya Katonda eky’obunnabbi kuwedde, ekibuuzo eky’obunnabbi ‘Kituuka wa ddi?’ kiddamu okulaga okutegeera kw’aba pioniya nga, ‘okutuusa ku nnaku 2300; awo Ewatukuvu lirinazibwa mu kiseera ky’etteeka lya Sande eriggya mu bwangu,’ era ‘byonna’ ‘ebyewuunyo’ eby’omu kyolesebwa kya Danyeri eky’enkomerero birituukirizibwa, nga kuwedde okusaasaanyizibwa kw’abantu abatukuvu okumala ennaku ssatu n’ekitundu ez’ekifaananyi.

The Hiddekel river vision of the last three chapters of Daniel and the Ulai river vision of chapters seven through nine are identified by Sister White as the “great rivers of Shinar.” All historical and biblical scholars identify that there are only two rivers, and they are both great rivers, that are associated with Shinar. Those two rivers are the Tigris (Hiddekel) and the Euphrates. The Ulai river is not the Euphrates of Shinar, it is a small man-made channel river in Persia, not Shinar. The Ulai river in the vision that contains the foundation and central pillar of Adventism is not located in Shinar, yet the prophetess identifies the Ulai as the Euphrates, one of the great rivers of Shinar.

Okwolesebwa olw’omugga Hiddekel oluli mu mitwe esatu egy’enkomerero egy’omu kitabo kya Danyeri, n’okwolesebwa olw’omugga Ulai oluli mu mitwe musanvu okutuuka ku mwenda, byalambikibwa Mukyala White nga “emigga eminene egy’e Sinaa.” Abanonyereza ku byafaayo n’eby’omu Bayibuli bonna bagamba nti waliwo emigga ebiri bokka egyekwataganiddwa ne Sinaa, era gyombi gya minene. Emigga egyo ebiri ge gino: Tigris (Hiddekel) ne Efurati. Omugga Ulai si Efurati ey’e Sinaa; gwe lugga lw’amazzi olutono olwakolebwa abantu mu Perusiya, sso si mu Sinaa. Omugga Ulai oguli mu kwolesebwa okuli ensinziro n’omusimbu ogw’omu makkati ogw’Adiventisimu teguli mu Sinaa, kyokka nnabbi omukazi alambika Ulai nga Efurati, omu ku migga eminene egy’e Sinaa.

The Hiddekel vision presents the external history of the dragon, the beast and the false prophet leading the world to Armageddon, and the Ulai vision represents the work of Christ in combining His Divinity with man’s humanity. Prophetically inspiration uses the Ulai river as a second witness with the Euphrates River to identify the work that is accomplished by Christ in joining His Divinity with humanity.

Kwolesebwa kwa Hiddekel kulaga ebyafaayo eby’ebweru eby’omusota, ensolo ne nnabbi ow’obulimba abatwala ensi e Amagedoni, ate kwolesebwa kwa Ulai kuyimirira omulimu gwa Kristo ogw’okugatta Obwakatonda bwe n’obuntu bwa muntu. Mu by’obunnabbi, okulagirirwa kukozesa Omugga Ulai ng’omujulirwa ow’okubiri wamu n’Omugga Efurati okulaga omulimu ogukolebwa Kristo mu kugatta Obwakatonda bwe n’obuntu bwa muntu.

The Euphrates and Tigris both began in Eden and run through the length of covenant history. When they flow into the central pillar of Adventism on October 22, 1844, the Euphrates is combined with the man-made Ulai canal to represent the combination of Divinity with humanity, that is accomplished by the exercise of faith in those represented as the one hundred and forty-four thousand. The Ulai represents a test upon the authority of God’s prophetic Word, for it places the authority of Ellen White identifying the Persian Ulai river as one of the great rivers of Shinar in contradiction with the world’s experts.

Efurati ne Hidekeri byombi bitandikira mu Edeni era ne biyita mu lutambuliro lwonna lw’ebyafaayo by’endagaano. Bwe bituukirira ku mugo ogw’omu kkati ogw’Adiventisimu nga October 22, 1844, Efurati agattibwa n’ekidako ky’amazzi ekikoleddwa abantu ekya Ulayi okulaga okwegattika kw’Obwakatonda n’obuntu, ekituukirizibwa olw’okukozesa okukkiriza mu abo abakiikirirwa nga 144,000. Ulayi akiikirira okugezesa obuyinza bw’Ekigambo kya Katonda eky’obunnabbi, kubanga kiteeka obuyinza bwa Ellen White ku kulambulula omugga gwa Ulayi ogw’Abaperusi ng’ogumu ku migga minene gya Sinari, nga kikontana n’ebyogerwa by’abakugu b’ensi yonna.

The symbol of the Ulai river represents a test over man’s word or God’s Word. Are men correct, or are the words set forth by Sister White, correct? Does the Ulai river represent a single river in Persia, or does it represent a prophetic river which consists of waters from Eden mingled with waters from men?

Ekifaananyi ky’omugga Ulai kiyimirira ekigezo ku ekigambo ky’omuntu oba Ekigambo kya Katonda. Abantu be boogera amazima, oba ebigambo ebyateekebwawo ne Sister White bye by’amazima? Omugga Ulai guyimirira omugga gumu mu Persia, oba guyimirira omugga ogw’obunnabbi ogugattamu amazzi okuva mu Edeni n’amazzi g’abantu?

There may be many options to this dilemma I have raised, but I will lay out some thoughts so you see my point. Are the worldly historians and theologians correct and Sister White is wrong? No one disputes that the “great rivers of Shinar” are the Tigris and Euphrates. So, when Sister White identifies the river Ulai in Persia as a great river of Shinar is she a false prophet? Or, is she a true prophet, who made a mistake? How many mistakes can a true prophet make before they cross the line and become a false prophet? Or, are the historians wrong? Or, is she actually correct? Or are the historians and Sister White both correct? I raised this dilemma for the purpose of using the explanation of the dilemma as an added point to the man who is in linen, standing upon the river, who is asked, “How long?” in both the vision of the Hiddekel and Ulai rivers.

Oyinza okuba nga waliwo ebisoboka bingi ku ekizibu kino kye nnaleese, naye njja kutekaawo ebirowoozo bitono olyoke olabe ensonga yange. Abakugu ab’ensi mu byafaayo n’eby’eddiini be batuufu, ate Sister White ye asobye? Tewali abuusabuusa nti “emigga emikulu egy’e Shinar” ge Tigris ne Euphrates. Kale, bwe yategeeza nti omugga Ulai ogw’e Perusiya gwe mugga omukulu ogw’e Shinar, abeera munnabbi ow’obulimba? Oba munnabbi omutuufu eyakola ensobi? Ensobi mmeka munnabbi omutuufu asobola okukola nga tannayisa ensalo n’afuuka munnabbi ow’obulimba? Oba abakugu mu byafaayo be basobye? Oba ye ddala ye mutuufu? Oba bombi, abakugu mu byafaayo ne Sister White, be batuufu? Naaleese obuzibu buno n’ekigendererwa ky’okukozesa okunyonyolwa kwabwo ng’ekyongerako eri omusajja ayambadde lineni, ayimiridde ku mazzi g’omugga, gwe babuuza, “Bulituuka ddi?” mu byolesebwa byombi eby’omugga Hiddekel n’ogwa Ulai.

In Daniel chapter eight, Daniel is at Susa, in Persia, and Susa is on the river Ulai that due to the agriculture industry includes the natural river and also a series of man-made aqueducts. As the Ulai flows down another one hundred and fifty miles or so, it connects with the confluence of the Tigris and Euphrates rivers. The Tigris and Euphrates that began in Eden eventually join, and when they do merge, the Ulai River from Persia connects at the same point. When the Ulai River meets the marsh system of the Tigris at the confluence of the Tigris and Euphrates, the Ulai becomes part of the water that makes up the great rivers of Shinar. The historians are correct, and so too, is Sister White.

Mu kitabo kya Danyeri essuula omunaana, Danyeri ali e Susa mu Perusiya, era Susa eri ku mugga Ulai; olw’emirimu gy’ebyobulimi, ogwo gulimu omugga ogw’ebyobutonde era gulimu n’olunyiriri lw’enkubo z’amazzi ezazimbibwa abantu. Ng’Ulai bwe gukulukuta okudda wansi amayiro nga kikumi n’attaano nga bwe gati, gugattana n’awasisinkanira emigga Tigris ne Euphrates. Emigga Tigris ne Euphrates egyatandikira mu Eden oluvannyuma gaggattika, era bwe gaggattika, omugga Ulai oguva mu Perusiya gukwataganira awo nyini. Bwe omugga Ulai gusisinkana ebisulo bya Tigris awasisinkanira Tigris ne Euphrates, Ulai gubeera gumu ku mazzi agakola emigga eminene g’e Shinar. Abawandiisi b’ebyafaayo bali batufu, era ne Sister White bw’atyo.

When Sister White identifies the vision of the Ulai in chapter eight, she is identifying a river that is known for its man-made aqueduct system that joins the Tigris and Euphrates rivers, which represent two periods’ of 2520 years, that concluded in 1798 and 1844.

Bwe Sister White bw’alambulula ekiboneero ky’Ulai mu essuula ey’omunaana, aba ng’ategeeza ku mugga omumanyiddwa olw’ensengeka y’okutambuza amazzi eyazimbibwa abantu egatta emigga gya Tigirisi ne Efurati; gano gayimirira ebiseera bibiri by’emyaka 2520, ebyaggwa mu 1798 ne 1844.

An ancient name for the Tigris is the Hiddekel, and in relation to the Euphrates both rivers have been specifically located prophetically as being associated with Assyria and Babylon, who are also identified as two lions that were to chastise God’s sheep. Those two desolating powers prefigured the two desolating powers of pagan Rome and papal Rome, which are symbols of a man and a woman, or a church and a state. Pagan Rome was the man representing statecraft, and papal Rome is the impure woman of churchcraft. Assyria was the man and Babylon the woman in their prophetic relationship, thus identifying the Tigris as the man and the Euphrates as the woman.

Erinnya ery’ekikadde ery’omugga Tigris ye Hiddekel, era mu kukwatagana ne Euphrates, emigga gyombi gyalambikibwa n’obukakafu mu bunnabbi nga gyegattibwa ne Assyria ne Babylon, era abo baalambikibwa ng’empologoma ebbiri ezaliba za kubonereza endiga za Katonda. Amaanyi ago agazikiriza ebbiri gaabeera ng’ekifaananyi ekyasooka eky’amaanyi agazikiriza g’e Roma y’abapagani ne Roma ey’obupapa, nga go bifaananyi bya musajja ne mukazi, oba ekkanisa ne gavumenti. Roma y’abapagani yali musajja akiikirira eby’obufuzi bya gavumenti, ate Roma ey’obupapa ye mukazi atali mulongoofu ow’obukulembeze bw’ekkanisa. Assyria yali musajja ate Babylon yali mukazi mu nteekateeka yaabwo mu bunnabbi, bwe kityo ne kitegeerekeka nti Tigris ye musajja, ate Euphrates ye mukazi.

The Tigris River is the river of statecraft that reached to 1798, and the Euphrates of churchcraft reached to 1844. The Euphrates had to reach to 1844, for the message of 1844 was about Babylon, (the Euphrates) which fell again in 1844. As the Euphrates produced a waterfall in 1844, the Ulai river, which had also joined the confluence as a symbol of human works, combined with the other river’s water. The river of statecraft was damned up in 1798, when the civil authority was removed from the papal power. In that same year the United States begins to reign as the earth beast and sixth kingdom of Bible prophecy. The Tigris River is damned up in 1798, exactly where the state will eventually force the entire world to break down the dam, which now holds back the floods of papal persecution about to sweep over the world as an overwhelming flood. That wall, or dam is the wall of separation of church and state.

Omugga Tigirisi ye mugga ogulaga eby’obufuzi ogwatuuka mu 1798, era Omugga Furati ogw’eby’ekkanisa ne gutuuka mu 1844. Omugga Furati kyagwanira okutuuka mu 1844, kubanga obubaka bwa 1844 bwali ku Babironi (Omugga Furati) eyagwa nate mu 1844. Mu 1844, Omugga Furati bwe gwavaamu omugwa gw’amazzi, Omugga Ulayi, ogwali era gwegattiddwa mu kifo we gisanikirira emigga ng’akabonero k’ebikolwa by’abantu, ne gugattikana n’amazzi g’omugga omulala. Omugga ogw’eby’obufuzi gwazibikibwa mu 1798, nga mu kiseera ekyo obuyinza obw’eby’ensi bwaggyibwawo ku buyinza bwa Papa. Mu mwaka gumu ogwo Obumwe bwa Amerika butandika okufuga nga ekisolo eky’ensi n’obwakabaka obw’omukaaga mu bunnabbi bwa Bayibuli. Omugga Tigirisi gwazibikibwa mu 1798, we kennyini gavumenti we lijja oluvannyuma okunyigiriza ensi yonna okumenya olusenge lw’amazzi, olusigaddewo luno oluziza amataba g’okutulugunya kwa Papa ag’ali okusasaana ku nsi yonna ng’amataba agasukkiridde. Olukomera olwo, oba olusenge lw’amazzi, lwe lukomera olw’okutandukanya ekkanisa ne gavumenti.

In 1844, both the Euphrates and Ulai identify the message of 1844 as the fall of Babylon, and also as the very work which Christ began in 1844, when, as the Messenger of the Covenant He purged the waters of Babylon and human works out of a people who were to enter into His sanctuary—a people who needed to be cleansed before they entered into the Most Holy Place. The final cleansing of those people was accomplished with the rain which poured out under the message of the Midnight Cry, and those rain drops of the Midnight Cry message were distilled from the waters of the Tigris, as the Millerites identified papal Rome and 1798, and as they identified the fall of Babylon and were cleansed in advance of the closed door by the message, or you might say—cleansed by the rain that came from the distilled waters of the Ulai, the Tigris and the Euphrates rivers, as they presented the message of Daniel 8:14, and fulfilled the message of the Midnight Cry in advance of the opening of the antitypical Day of Atonement.

Mu 1844, Euphrates ne Ulai bikakasa obubaka bwa 1844 nga bwe kugwa kwa Babulooni, era nga kye mulimu gwenyini Kristo gwe yatandika mu 1844, bwe yali, nga Omubaka w’Endagaano, yaggyamu mu bantu amazzi ga Babulooni n’ebikolwa by’obuntu—bantu abaali bagenda okuyingira mu watukuvu we, abaali beetaaga okunazibwa nga tebannayingira mu Ekifo Ekitukuvu Ennyo. Okunaazibwa okw’enkomerero kw’abo bantu kwatuukirizibwa n’enkuba eyafukamuka wansi w’obubaka bw’Okukaaba okwa ttumbi, era amatonyo g’enkuba ago ag’obubaka bw’Okukaaba okwa ttumbi gaasengejjibwa okuva mu mazzi g’omugga Tigris, nga ab’eMiller baalambulula Loma ey’Obupapa n’omwaka 1798, era nga baalambulula okugwa kwa Babulooni ne banazibwa nga tekunnaggala omulyango olw’obubaka obwo—oba ng’oyinza okwogera nti baanaazibwa n’enkuba eyava mu mazzi agasengejjibwa ag’emigga Ulai, Tigris ne Euphrates—nga baleeta obubaka bwa Danyeri 8:14, era ne batuukiriza obubaka bw’Okukaaba okwa ttumbi mu maaso g’okuggulwawo kw’Olunaku lw’Okutangirirwa olw’ekifaananyi ekituukirizibwa.

When Christ is standing upon the waters of the Hiddekel in verse seven of chapter twelve of Daniel, He is standing on the waters of the Tigris, the waters of statecraft in the vision that outlines the final movements of human statecraft leading to the close of probation. He is standing there answering the question of the previous verse, just as in the vision of the Ulai River, the man in linen, who there is Palmoni, the Wonderful Numberer, provides an answer, to a question of the previous verse. In both instances the dialogue is heavenly dialogue between angels and Christ, and in both instances the question is, “How long?”

Bw’aba Kristo ayimiridde ku mazzi g’e Hiddekel mu olunyiriri olw’omusanvu olw’essuula ey’ekkumi n’abiri mu kitabo kya Danyeri, aba ayimiridde ku mazzi ga Tigirisi, amazzi g’ebyobufuzi mu kwolesebwa okulaga entambula ez’enkomerero z’ebyobufuzi eby’abantu ezitwala okutuuka ku kuggwaawo kw’ekiseera eky’ekisa. Ayimiridde eyo ng’addamu ekibuuzo eky’olunyiriri oluvuddeko, nga bwe kiri ne mu kwolesebwa kw’omugga Ulayi, omusajja eyambadde lineni, oyo eyo ye Palimoni, Omubala Omuwuunwa, ng’awa eky’addamu ku kibuzo eky’olunyiriri oluvuddeko. Mu mbeera zombi, okunyumagana kubeera okw’omu ggulu wakati w’abamalayika ne Kristo, era mu mbeera zombi ekibuuzo kye kimu: “Kijja okumala ebbanga ki?”

The answer is unto 2300 days, in chapter eight and chapter twelve it is “a time, times, and an half.” The answer is understood as 2300 years and 1260 years, but in 1844 God placed a prohibition on the application of time within the prophetic message, for time is no longer. What is Palmoni the man clothed in linen’s answer for His final generation? The question of “How long?” has been shown upon many witnesses to identify the Sunday law as the answer to the question, so is the sanctuary cleansed at the Sunday law, and are “all these wonders” finished at the Sunday law? What are the “wonders” that are finished at the Sunday law, and when did those “wonders” start?

Okuddamu kwe kuli nti okutuusa ku nnaku 2300; mu essuula munaana ne mu essuula kkumi n’ebiri kigamba nti “ebbanga, ebibanga, n’ekitundu eky’ebbanga.” Okuddamu okwo kumanyiddwa ng’emyaka 2300 n’emyaka 1260, naye mu 1844 Katonda yateekawo ekiragiro eky’okuziriza okukozesa ebiseera mu bubaka obw’obunnabbi, kubanga ekiseera tekikyaliwo. Kye ki ekiddamu kya Palimoni, omusajja ayambadde lineni, eri ekika kye eky’enkomerero? Ekibuuzo eky’ “Kituuse ddi?” kyalagiddwa mu bajulirwa abangi okulaga etteeka lya Ssande ng’eky’okuddamu ku kibuuuzo; kale ekifo ekitukuvu kirongoosebwa ku tteeka lya Ssande, era “ebyamagero bino byonna” biggwaawo ku tteeka lya Ssande? Biki “ebyamagero” ebiggwaawo ku tteeka lya Ssande, era “ebyamagero” ebyo byatandika ddi?

> Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders?

> Awo nze Danyeri ne ntunula, laba, waaliwo abalala babiri nga bayimiridde, omu ku ludda luno ku lubalama lw'omugga, n'omulala ku ludda luli ku lubalama lw'omugga. Omulala n'agamba omusajja eyayambadde olugoye olw'ekitani, eyali waggulu w'amazzi g'omugga nti, Kijja kutwala obudde buki okutuuka ku nkomerero y'ebyewuunyisa bino?

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:5–7.

> Ne mpulira omusajja eyayambadde linena, eyali ku amazzi g’omugga, bwe yayimusa omukono gwe ogwa ddyo n’ogwa kkono eri eggulu, n’alayira ku oyo amalamu emirembe gyonna nti kinaabanga okumala ekiseera, n’ebiiseera, n’ekitundu eky’ekiseera; era bw’anaaba amaze okusasaanya obuyinza bw’abantu abatukuvu, ebintu bino byonna binaabeera biwedde. Danyeri 12:5-7.

The symbolic question of “How long?” marks the Sunday law, and the angel asked not when was the Sunday law, but when was the end of the wonders. The “wonders” end at the Sunday law, so what are the wonders that lead to the Sunday law? Or to be more specific what are the “wonders” represented in the vision given by the Hiddekel, represented in chapters ten through twelve? If we can determine what the “wonders” are, we may find when the “wonders” start. In Daniel ten Gabriel specifically identifies what his purpose was in his interaction with Daniel during the vision.

Ekibuuzo eky’ekifaananyi ekigamba nti “Okutuusa wa?” kiraga etteeka erya Sande, era malaika teyabuza nti etteeka erya Sande linaaba ddi, wabula nti enkomerero y’eby’amagero eriba ddi. “Eby’amagero” bikomera ku tteeka erya Sande; kale eby’amagero ebiretanga okutuuka ku tteeka erya Sande bye bi? Oba okulambulukiza nnyo, ebyo “eby’amagero” ebyayolebwa mu kwolesebwa kwe Danyeri yafuna ku mugga Hiddekel, nga byalambikibwa mu ssuula 10 okutuuka ku 12, byebiki? Bwe tusobola okumanya ebyo “eby’amagero” bye biri, tusobola okuzuula lwe bitandika. Mu Danyeri essuula kkumi, Gabuliyeri alambulula ddala ekigendererwa kye mu kukwatagana kwe ne Danyeri mu kwolesebwa.

> Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.

> Kaakano nzize okukutegeeza ebinaagwako abantu bo mu nnaku ez’oluvannyuma, kubanga okubonekerwa kuno kwa nnaku nnyingi ez’omu maaso. Danyeri 10:14.

Gabriel came to make God’s people understand what shall befall them in the latter days. To assume that the prophecies in Daniel twelve which were correctly understood by the Millerites, but to use that acknowledgement to deny the application of the chapter to the last days—is to defeat Gabriel’s stated purpose. Once Gabriel begins the prophetic narrative in verse one of chapter eleven on through to the third verse of chapter twelve, the history represented is the external prophetic details of how the dragon, the beast and the false prophet lead the world to Armageddon. There are passages within the chapter that describe God’s people being persecuted, but the history of chapter eleven is primarily an external revelation. This means that chapter ten and chapter twelve represent an alpha and an omega within Daniel’s final vision, for unlike chapter eleven they both describe an internal message identifying the sealing of the one-hundred and forty-four thousand. The middle chapter is the rebellion of mankind as represented by the king of the north, the pope of Rome, and the alpha chapter ten, along with the omega chapter twelve identify the internal experience of the one hundred and forty-four thousand in the latter days. All three chapters lead to the close of probation, the alpha chapter begins with the fear of God that separates two classes of worshippers, and by the end of the chapter Daniel is given a doubling of power, thus identifying the first and second angels’ messages. Chapter twelve is the omega chapter and it identifies the judgment message of the third angel.

Gabuliyeri yajja okutegeereza abantu ba Katonda ebinaabagwako mu nnaku ez’oluvannyuma. Okulowooza nti obunnabbi obuli mu Danyeri essuula kkumi na bbiri bwe bwategeerwa bulungi Abamillerite, naye n’okukozesa okukkiriza okwo okugaana okutwalira essuula eyo mu nnaku ez’enkomerero—kiba kuba kuziyiza ekigendererwa Gabuliyeri kye yategeeza. Eky’ova oluvannyuma, Gabuliyeri bwe yatandika okwanjula eby’obunnabbi okuva mu olunyiriri olwasooka olw’omu ssuula eya kkumi n’emu okutuuka mu olunyiriri olw’okusatu olw’omu ssuula eya kkumi na bbiri, ebyafaayo ebiragibwa biba ebitundu eby’ebweru eby’obunnabbi ebiraga engeri eddiragoni, ensolo n’omunnabbi ow’obulimba gye baleeta ensi e Amagedoni. Waliwo ebitundu mu ssuula ebiyogera ku bantu ba Katonda okutulugunyizibwa, naye ebyafaayo by’omu ssuula eya kkumi n’emu byasinga kuba kubikkulirwa okw’ebweru. Kino kitegeeza nti essuula kkumi n’ensuula kkumi na bbiri zimeerera ng’Alufa n’Omega mu kwolesebwa kwa Danyeri okw’enkomerero, kubanga—nga bwe zaawukana ku ssuula eya kkumi n’emu—zombi zitegeeza obubaka obw’omunda obulambulula okuteekebwako akabonero kw’abantu 144,000. Essuula ey’omu wakati ye obujeemu bw’abantu, nga kweraga mu kabaka w’obukiikakkono, Papa w’e Ruumi; ate essuula eya Alufa, essuula kkumi, wamu n’eya Omega, essuula kkumi na bbiri, zitegeeza eby’okuyitamu eby’omunda by’abantu 144,000 mu nnaku ez’oluvannyuma. Essuula zonna ssatu zitutwala ku kuggalawo kw’ekiseera ky’okugezesebwa; essuula eya Alufa etandika n’okutya Katonda okwawula ebika bibiri by’abasinza, era ku nkomerero y’ensuula Danyeri aweebwa obuyinza obwongeddwako emirundi ebiri, ne bwe kityo ne kimanyisa obubaka bw’omalayika ogusooka n’ogw’okubiri. Essuula kkumi na bbiri ye ssuula eya Omega, era eraga obubaka bw’omusango bw’omalayika ow’okusatu.

Chapter eleven details mankind’s rebellion from the destruction of Jerusalem unto the close of probation, which according to Sister White is an illustration of the close of probation at the end of the world. Daniel eleven starts at the destruction of Jerusalem, for Daniel is one of those who were taken to Babylon in the threefold destruction of Jerusalem that typified the destruction of the same city in 70 AD, and then again in the latter days as represented by the world.

Essuula kkumi n’emu erambika obujeemu bwa bantu okuva ku kuzikirizibwa kwa Yerusaalemi okutuuka ku kuggalwa kw’ekiseera eky’okusaasirwa, nga okusinziira ku Sister White kino kye kifaananyi ky’okuggalwa kw’ekiseera eky’okusaasirwa ku nkomerero y’ensi. Danyeri essuula kkumi n’emu etandika ku kuzikirizibwa kwa Yerusaalemi, kubanga Danyeri yali omu ku abo abaatwalibwa e Babulooni mu kuzikirizibwa kwa Yerusaalemi okw’emirundi esatu, era okuzikirizibwa okwo kwafaananyiriza okuzikirizibwa kw’ekibuga kye kimu mu mwaka 70 A.D., era nate mu nnaku ez’oluvannyuma nga kino kiyimirizibwa ensi.

Two literal destructions of Jerusalem that took place on the same day of the year six hundred and sixty-five years apart. Those two destructions were of the city where the Ark was supposed to be located. Shilo possessed the same prophetic characteristics and represents the first destruction of a city where God’s presence was located, or was supposed to be located. When Sister White employs the destruction of Jerusalem as a symbol of the destruction of the latter days, she is commenting on Christ’s sermon on the destruction of Jerusalem.

Waliwo okuzikirizibwa ddala okubiri kw’e Yerusaalemi okwaliwo ku lunaku lumu lw’omwaka, nga wakati waabyo waliwo emyaka 665. Okuzikirizibwa kwombi kwatuuka ku kibuga we yandibadde esangibwa Essanduku y’Endagaano. Siiro yalina obubonero obw’obunnabbi obufaananako era kiyimirira okuzikirizibwa okusooka kw’ekibuga we waali okubeerawo kwa Katonda, oba we kwesaaniranga okubeerawo. Bwe Mwannyina White bw’akozesa okuzikirizibwa kwa Yerusaalemi ng’ekifaananyi ky’okuzikirizibwa mu nnaku ez’enkomerero, aba annyonnyola ku okubuulira kwa Kristo ku kuzikirizibwa kwa Yerusaalemi.

Shilo, the destruction of Jerusalem under Nebuchadnezzar and Titus are three witnesses of the latter days as represented by the destruction of God’s city. Shilo is the first angel’s message which teaches to fear God, something Eli did not do, and give Him glory, something Eli did not do, for the hour of His judgment is come. The second angel’s message is where we find a doubling as represented by Nebuchadnezzar and Titus. The third destruction of Jerusalem, in the latter days is at the close of probation, which is the close of judgment.

Shilo, n’okuzikirizibwa kwa Yerusaalemi okwaliwo mu biseera bya Nebuchadnezzar, n’okwaliwo mu biseera bya Titus, bye bujulizi busatu eby’ennaku ez’oluvannyuma, nga bikiikirirwa mu kuzikirizibwa kw’ekibuga kya Katonda. Shilo ye bubaka bwa malaika ow’olubereberye obuyigiriza okutya Katonda, kye Eli teyakoze, era okumuwa ekitiibwa, kye Eli teyakoze, kubanga essaawa y’omusango gwe etuse. Obubaka bwa malaika ow’okubiri mwe tusangamu okwekubiriramu, nga bukiikirirwa Nebuchadnezzar ne Titus. Okuzikirizibwa okwa kusatu kwa Yerusaalemi, mu nnaku ez’oluvannyuma, kuba ku nkomerero y’ekiseera eky’okugezesa, era kwe kuggwaawo kw’omusango.

Chapter eleven is the external history of the three angel’s messages. It is sandwiched between chapter ten’s vision of separation and three empowering touches that takes place on the twenty-second day of Daniel’s vision. This means that chapter twelve will also be about the internal story of what befalls God’s people in the latter days. It also means that the light within chapter twelve is twenty-two times more brilliant than the light in chapter ten.

Omutwe ogw’ekkumi n’emu gukwata ku byafaayo eby’ebweru eby’obubaka bwa bamalayika abasatu. Guli wakati w’ekibonoobono eky’okwawukana ekiri mu mutwe ogw’ekkumi n’okukwatibwa okusatu okw’okwongerwamu amaanyi okwabeerawo ku lunaku olw’amakumi abiri mu bbiri mu kibonoobono kya Danyeri. Kino kitegeeza nti omutwe ogw’ekkumi n’ebiri era gukwata ku byafaayo eby’omunda ebyo ebigwako abantu ba Katonda mu nnaku ez’oluvannyuma. Kino era kitegeeza nti ekitangaala ekiri mu mutwe ogw’ekkumi n’ebiri kiyaka emirundi amakumi abiri mu bbiri okusinga ekitangaala ekiri mu mutwe ogw’ekkumi.

In the vision of the Ulai, Christ was also asked “How long?” The previous twelve verses leading to the question in verse thirteen, were identifying external prophetic history representing important details about the powers of Bible prophecy. Those twelve verses were simply repeating and enlarging upon the history represented in chapter seven. The prophetic history set forth in those verses is repeated and enlarged upon in chapter eleven beginning in the time of the Medes and Persians. The last half of chapter eight and all of chapter nine is the representation of God’s last day people by the prophet Daniel. The vision of prophetic history found in the vision of the Ulai rivers three chapters, along with the representation of God’s people in the chapters by Daniel’s interaction with Gabriel, is the alpha to the omega of chapters ten through twelve.

Mu kwolesebwa kw’Ulai, Kristo naye yabuzibwa nti, “Kijja kumala bbanga ki?” Ebitundu kkumi n’ebiri ebisooka, ebitwala okutuuka ku kibuzo ekiri mu kitundu eky’ekkumi n’asatu, byali birambulula ebyafaayo eby’obunnabbi eby’ebweru, nga biraga ebilambulukufu ebikulu ku maanyi g’obufuzi agalabikibwa mu bunnabbi bwa Baibuli. Ebitundu ebyo kkumi n’ebiri byali biddamu era bigaziya ebyafaayo ebyakiikirizibwa mu ssuula ey’omusanvu. Ebyafaayo eby’obunnabbi ebyateekebwawo mu bitundu ebyo biddibwamu era ne bigaziibwa mu ssuula ey’ekkumi n’emu, nga bitandika mu biro by’Abameedi n’Abaperusi. Ekitundu eky’oluvannyuma eky’essuula ey’omunaana, wamu n’essuula ey’omwenda yonna, bye bikiikirira abantu ba Katonda ab’ennaku ez’enkomerero nga bwe byaalagulwa nnabbi Danyeri. Ekwolesebwa ly’ebyafaayo eby’obunnabbi erisangibwa mu masuula asatu agakwata ku kwolesebwa kw’omugga Ulai, wamu n’okukiikirirwa kw’abantu ba Katonda mu masuula ago nga kulabikira mu nkwatagana ya Danyeri ne Gabulieri, kye ntandikwa okutuuka ku nkomerero w’amasuula kkumi okutuuka ku kkumi n’ebiri.

Because the Hiddekel is the omega and the Ulai the alpha, the power represented by the light that is unsealed in chapter twelve, when the time of the end is reached, is twenty-two times brighter than the vision which is the central pillar and foundation of Adventism. This being the case; the light of Daniel’s last vision is directly identified as light associated with God’s people in the latter days. When the angel asks the man clothed in linen, “How long?” to the end of these wonders, the wonders are those who shine as the stars forever and ever as Abram’s covenant history echoes of a command for Abram to look to the stars. The wonders in Daniel twelve is the transformation of human beings into the ensign of the one hundred and forty-four thousand.

Kubanga Hiddekel ye Omega, ate Ulai ye Alufa, obuyinza obukiikirirwa mu kitangaala ekiggulwawo mu mutwe ogw’ekkumi n’ebiri, bwe kituuka ekiseera ky’enkomerero, buyaaka emirundi amakumi abiri mu ebiri okusinga ekyolesebwa ekiba omugo omw’akati n’omusingi gw’okukkiriza kw’Abadiventisti. Bwe kityo, ekitangaala ky’ekyolesebwa kya Danyeri ekisembayo kimanyiddwa butereevu ng’ekitangaala ekikwatagana n’abantu ba Katonda mu nnaku ez’oluvannyuma. Bw’aba malayika abuuza omusajja ayambadde engoye za lineni, “Kituusa ddi?” okutuuka ku nkomerero y’ebyewuunyo bino, ebyewuunyo bino bye abo abayaaka ng’engyenyenye emirembe n’emirembe, nga ebyafaayo by’endagaano ya Abramu bikuutira Abramu atunuule ku nnyenye. Ebyewuunyo ebiri mu Danyeri omutwe ogw’ekkumi n’ebiri bye kukyusibwa kw’abantu okubafuula ekibendera kya 144,000.

In an earlier point we identified that verse eleven of Daniel twelve identifies a prophetic period that consist of two periods, the first of which is thirty years. In order to place the proper emphasis on verse eleven, I went to verse seven; to show Christ’s direct involvement with the wonders He accomplishes among His people in the latter days.

Mu kiseera ekyasooka twalaba nti ekitundu eky’ekkumi n’emu mu Danyeri essuula ey’ekkumi n’ebiri kyalaga ekiseera eky’obunnabbi ekigabanyiziddwa mu biseera bibiri, ekyasooka nga kya myaka asatu. Okuteeka akanyikivu akasaanidde ku kitundu eky’ekkumi n’emu, nagenda ku kitundu eky’omusanvu okulaga okwenyigira kwa Kristo butereevu mu byamagero bye atuukiriza mu bantu be mu nnaku ez’oluvannyuma.

In returning to verse eleven I wish to remind you that chapter twelve is directly called the “latter days” by Gabriel. In the days of the one hundred and forty-four thousand, the days in which they are sealed and enter into covenant with God; according to the book of Daniel, there will be a message unsealed that will swell into a loud cry. That message is represented in chapter twelve by three distinct prophetic periods, that have already been defined by the Millerites, and thereafter endorsed by the Spirit of Prophecy. Those three periods do not represent time, for the very same angel who holds up both hands to heaven in chapter twelve, held up one hand to heaven in Revelation ten, and swore there would be time no longer. That pronouncement in 1844 means that the three prophetic periods in Daniel twelve are symbolic periods that are not meant to represent time.

Nga tuddira ku linyiriri ery’ekkumi n’emu njagala okubajjukiza nti omutwe ogw’ekkumi n’ebiri Gabuliyeri aguyita mu butereevu “ennaku ez’oluvannyuma.” Mu nnaku za 144,000, ennaku mwe bateekebwako akabonero era ne bayingira endagaano ne Katonda; ng’okusinziira ku kitabo kya Danyeri, walibaawo obubaka obugguliddwaawo obuliyongera ne bufuuke eddoboozi eddene. Obubaka obwo bukiikirirwa mu mutwe ogw’ekkumi n’ebiri ng’ebiseera ebitatu eby’obunnabbi ebirina enjawulo, ebyamaze okunnyonnyolwa Abamiileraiti, era ne biddirirwa okukakasibwa Omwoyo gw’Obunnabbi. Ebyo ebiseera bisatu tebikiikirira budde, kubanga malayika yennyini asitulira emikono gyombi waggulu eri eggulu mu mutwe ogw’ekkumi n’ebiri, ye yennyini yasitula omukono gumu eri eggulu mu Kubikkulirwa ekkumi, n’alayira nti tewaliba budde nate. Okulangirirwa okwo mu 1844 kitegeeza nti ebiseera ebitatu eby’obunnabbi ebiri mu Danyeri 12 bi biseera eby’akabonero ebyatagendererwa kukiikirira budde.

Therefore, when the middle symbolic prophetic period in Daniel twelve is a twofold period that begins with thirty years in the very chapter that Michael stands up, then you know that the twofold period beginning with thirty years is the perfect fulfillment of Abram’s alpha prophecy. The omega of the time prophecy which begins covenant history in terms of a chosen people, reaches its perfect fulfillment in the same chapter which is the climax of Daniel’s testimony of what will befall God’s people in the last days.

Noolwekyo, bwe kiba nti ekiseera eky’omu wakati ekifaananyi ky’obunnabbi mu Danyeri essuula 12 kye kyo ekiseera eky’ebbiri ekitandika n’emyaka asatu, era mu kennyini essuula mwe Mikaeri ayimirira, olwo omanya nti ekiseera ekyo eky’ebbiri ekitandika n’emyaka asatu kye kutuukiriza okutufu kw’obunnabbi bwa Abalamu obwa alpha. Omega y’obunnabbi bw’ekiseera obutandikawo ebyafaayo by’endagaano nga bikwata ku bantu abalondebwa, etuuka ku kutuukirizibwa okutufu mu kennyini essuula eryo, eriba entiko y’obujulizi bwa Danyeri ku bigenda okubatuukako abantu ba Katonda mu nnaku ez’enkomerero.

At the time of the end, the book of Daniel is unsealed and the light produced seals God’s people. At the time of the end, the book of Daniel is unsealed and the light produced is represented by three prophetic periods within Daniel’s last chapter. That chapter is the omega of the three chapters that make up the Hiddekel vision, and the Hiddekel vision is the omega to the three chapters that represent the alpha of the river visions of Daniel. The rivers that began in Eden finally ended up with Daniel, and then God’s prophetic Word brought them to the Millerite movement of the first and second angel, the alpha movement of the three angels’ two movements. The 1290 years of verse eleven are the omega to Abram and Pauls’ 430-year prophecy.

Mu kiseera eky'enkomerero, ekitabo kya Danyeri kiguddwawo era omusana oguvaamu guteeka akabonero ka Katonda ku bantu be. Mu kiseera eky'enkomerero, ekitabo kya Danyeri kiguddwawo era omusana oguvaamu guyimirizibwa mu amabanga g'obunnabbi asatu agali mu mutwe ogw'enkomerero ogwa Danyeri. Omutwe ogwo ye omega w'emitwe esatu egigatta ebyolesebwa erya Hiddekel, era ebyolesebwa erya Hiddekel ye omega ku mitwe esatu egiyimirira alpha w'ebyolesebwa by'emigga eby'omu kitabo kya Danyeri. Emigga egyatandikira mu Eden ne gimalira ku Danyeri, ate oluvannyuma Ekigambo kya Katonda eky'obunnabbi ne kibaleeta mu ntambuza y'Abamillerite ey'obubaka bwa malayika ow'olubereberye n'ow'okubiri, omukwekano ogwa alpha ogw'emikwekano ebbiri egy'obubaka bwa balayika abasatu. Emyaka 1290 ag'omu lunyiriri olw'ekkumi n'emu ge omega eri obunnabbi bwa Abramu ne Pawulo obw'emyaka 430.

Before we continue on in Daniel twelve and its connection to Abram’s prophecy it is good to remember who Paul was. Paul was not only the apostle to the Gentiles, but just as importantly he presented his message through God’s prophetic Word. More importantly than that, is that Paul was a dispensational prophet. A dispensational prophet is a prophet raised up to guide God’s people from one dispensation to another like unto Moses, from altar worship to sanctuary worship; John the Baptist; from the earthly sanctuary to the Heavenly Sanctuary. Paul recorded more information and rules of the application of the literal to the spiritual than all the other Bible authors combined, by far! He was raised up to explain the transition of literal to spiritual in the context of God’s covenant people.

Nga tetunnayongera mu Danyeri ekitundu ekkumi n’abiri n’enkwatagana yaakyo n’obunnabbi bwa Abulaamu, kirungi okujjukira ani Paulo yali. Paulo teyali mutume wa Abaamawanga bokka, wabula era nga kya mugaso nnyo bwe yayanjulira obubaka bwe mu Kigambo kya Katonda eky’obunnabbi. Okusinga n’ekyo, Paulo yali nnabbi ow’enteekateeka z’ebiseera. Nnabbi ow’enteekateeka z’ebiseera ye nnabbi eyayimusibwa okukulembera abantu ba Katonda okuva mu nteekateeka emu okutuuka ku ndala; nga Musa: okuva mu kusinza ku ekyoto okutuuka mu kusinza mu kifo ekitukuvu; Yokaana Omubatiza: okuva mu kifo ekitukuvu eky’ensi okutuuka mu Kifo Ekitukuvu eky’eggulu. Paulo yawandiika ebisinga mu bigambo n’amateeka agalambika engeri ey’okukozesa eby’olulaba mu eby’Omwoyo okusinga abawandiisi ba Baibuli abalala bonna nga oggasse wamu, nnyo ddala! Yayimusibwa okunnyonnyola enkyuka okuva ku bya lulaba okugenda mu bya Mwoyo mu mbeera y’abantu ba Katonda ab’endagaano.

Paul is the connecting link between the covenant promises of Abraham’s chosen people, when that chosen people transitioned from literal to spiritual. If you are not settled into the role of who Paul was in covenant history, then you might not see how divinely fitting it is, that the first-time prophecy of God’s covenant people is a twofold time prophecy that begins with a 30-year period. One prophecy put in place by the father of the chosen people, and when they transition to a spiritual chosen people, a dispensational prophet was raised up to identify and explain that transition, and also to ratify Abram’s time-prophecy with a second witness from the New Testament aligned with the first witness from the Old Testament. Abram at the start, then Paul at the end typify the significance of the 1290 of the latter days.

Pawulo ye yali omukwataganya wakati w’obusuubizo bw’endagaano eby’abantu ba Abulaamu abalonde, mu kiseera lwe baava mu Isiraeri w’omu mubiri ne bafuuka Isiraeri w’omu mwoyo. Bw’oba tonategeera bulungi ekifo n’omugaso Pawulo gwe yalina mu byafaayo by’endagaano, osobola obutalaba nga kisaanira nnyo mu maaso ga Katonda nti obunnabbi obw’ebiseera obwasooka obw’abantu ba Katonda ab’endagaano buba bwa bitundu bibiri era butandika n’ekiseera ky’emyaka 30. Ekimu ku byo by’obunnabbi kyateekebwaawo kitaawe w’abalonde, era bwe baakyuka ne bafuuka abalonde ab’omu mwoyo, omunnabbi ow’ekiseera yayimusibwa okulaga n’okunnyonnyola ekyokukyuka ekyo, era n’okukakasa obunnabbi bw’ebiseera bwa Abulamu n’omujulirwa ow’okubiri okuva mu Endagaano Empya ogukwatagana n’omujulirwa ow’olubereberye ogwava mu Endagaano Enkadde. Abulamu ku ntandikwa, ate Pawulo ku nkomerero, balaga mu kifaananyi obukulu bw’ennaku 1290 ez’oluvannyuma.

We will continue in the next article.

Tujja okugenda mu maaso mu kiwandiiko ekiddako.

> “Zechariah’s vision of Joshua and the Angel applies with peculiar force to the experience of God’s people in the closing scenes of the great day of atonement. The remnant church will then be brought into great trial and distress. Those who keep the commandments of God and the faith of Jesus will feel the ire of the dragon and his hosts. Satan numbers the world as his subjects; he has gained control even of many professing Christians. But here is a little company who are resisting his supremacy. If he could blot them from the earth, his triumph would be complete. As he influenced the heathen nations to destroy Israel, so in the near future he will stir up the wicked powers of earth to destroy the people of God. Men will be required to render obedience to human edicts in violation of the divine law.

> Ekyolesebwa kya Zekaliya ku Yoswa n’Omalayika kikwata n’amaanyi agatali gasanzwe ku bye abantu ba Katonda banaayitamu mu biseera eby’enkomerero eby’Olunaku olukulu lw’Entangirizo. Olwo ekkanisa esigaddewo ejja kuleetebwa mu kugezesebwa okunene n’ennaku nnyingi. Abo abakwatiriza ebiragiro bya Katonda era n’okukkiriza kwa Yesu bajja kuwulira obusungu bw’omusota n’ab’eggye lye. Sitaani alabala ensi ng’abaweereza be; era afunye obufuzi ne ku bangi abeyita Bakristaayo. Naye wano waliwo ekibiina ekitono ekimuwakanya obwami bwe. Singa ayinza okubasangula ku nsi, obuwanguzi bwe bwandibadde butuukirivu ddala. Nga bwe yakubiriza amawanga agatamanyi Katonda okuzikiriza Isirayiri, bwe kityo mu biseera ebiri kumpi ajja kuzuukusa obuyinza obubi bw’ensi okuzikiriza abantu ba Katonda. Abantu bajjakuwalirizibwa okugondera ebiragiro by’abantu nga bimenya amateeka ga Katonda.

> “Those who are true to God will be menaced, denounced, proscribed. They will be ‘betrayed both by parents, and brethren, and kinsfolks, and friends,’ even unto death. Luke 21:16. Their only hope is in the mercy of God; their only defense will be prayer. As Joshua pleaded before the Angel, so the remnant church, with brokenness of heart and unfaltering faith, will plead for pardon and deliverance through Jesus, their Advocate. They are fully conscious of the sinfulness of their lives, they see their weakness and unworthiness; and they are ready to despair.

> Ab’eesigwa eri Katonda banaatiisibwa, bananenebwa, era banagobebwa. Baliba “baliweebwamu abazadde, ne baganda, n’ab’ekika, n’emikwano gyabwe,” okutuusa n’okufa. Lukka 21:16. Essuubi lyabwe eryokka liri mu kisa kya Katonda; obukuumi bwabwe obwokka buliba okusaba. Nga Yoswa bwe yeegayirira mu maaso ga Malayika, bw’atyo ekkanisa ensigalayo, n’emitima egimenyese n’okukkiriza okutagwamu, ejja kwegayirira okusonyiyibwa n’okununulibwa nga bayita mu Yesu, Omuwolereza waabwe. Bamanyi bulungi ddala obwonoonefu bw’obulamu bwabwe, balaba obunafu bwabwe n’obutasaana kwaabwe; era bali beetegefu okugwaamu essuubi.

> “The tempter stands by to accuse them, as he stood by to resist Joshua. He points to their filthy garments, their defective characters. He presents their weakness and folly, their sins of ingratitude, their unlikeness to Christ, which has dishonored their Redeemer. He endeavors to affright them with the thought that their case is hopeless, that the stain of their defilement will never be washed away. He hopes so to destroy their faith that they will yield to his temptations, and turn from their allegiance to God.

> Omukemi ayimirira kumpi okubanenya, nga bwe yayimirira okuvuganya Yoswa. Abalaga ebyambalo byabwe ebikyafu, n’enneyisa zaabwe ezitali butuukirivu. Abassa mu maaso obunafu bwabwe n’obusirusiru, ebibi byabwe eby’obutamwebaza, n’obutafaanana Kristo, ebyaswaza Omulokozi wabwe. Agezaako okubatiisa nga abateekamu endowooza nti ensonga yaabwe terina ssuubi, nti ebbala ly’okuyonooneka kwabwe terigenda naazibwaawo bulijjo. Asuubira bw’atyo okuzikiriza okukkiriza kwabwe, balyoke bagwe mu kukemebwa kwe, ne bave mu bwesigwa bwabwe eri Katonda.

> “Satan has an accurate knowledge of the sins that he has tempted God’s people to commit, and he urges his accusations against them, declaring, that by their sins they have forfeited divine protection, and claiming that he has the right to destroy them. He pronounces them just as deserving as himself of exclusion from the favor of God. ‘Are these,’ he says, ‘the people who are to take my place in heaven, and the place of the angels who united with me? They profess to obey the law of God; but have they kept its precepts? Have they not been lovers of self more than lovers of God? Have they not placed their own interests above His service? Have they not loved the things of the world? Look at the sins that have marked their lives. Behold their selfishness, their malice, their hatred of one another. Will God banish me and my angels from His presence, and yet reward those who have been guilty of the same sins? Thou canst not do this, O Lord, in justice. Justice demands that sentence be pronounced against them.’

> Setaani amanyi bulungi ebibi bye yanywezezza abantu ba Katonda okukola, era abajjulira ng’agamba nti olw’ebibi byabwe bafiiriddwa okukuumibwa kwa Katonda, nga agamba nti alina eddembe ly’okubazikiriza. Abalaga nti bagwanira, nga bw’agwanira ye, okuggibwamu kisa kya Katonda. ‘Bano,’ bw’agamba, ‘be bantu abalina okuddira mu kifo kyange mu ggulu, ne mu bifo by’abamalayika abaayung’ana nange? Bagamba nti bagondera etteeka lya Katonda; naye babikuumye ebyalagiro byalyo? Tebaabadde baagala bo bennyini okusinga okwagala Katonda? Tebateeka obuganyulo bwabwe waggulu okusinga okuweereza kwe? Tebaayagadde bintu by’ensi? Laba ebibi ebimanyikiddwa mu bulamu bwabwe. Laba okwerowoozaako kwabwe, obulyayi bwabwe, n’okukyawa kwabwe omu ku munne. Katonda anaagoba nze n’abamalayika bange mu maaso ge, ate n’abasasule abo abakoze ebibi ebyo bimu? Toosobola kukola ekyo, Ai Mukama, mu bwenkanya. Obwenkanya busaba okubasalira omusango.’

> “But while the followers of Christ have sinned, they have not given themselves up to be controlled by the satanic agencies. They have repented of their sins and have sought the Lord in humility and contrition, and the divine Advocate pleads in their behalf. He who has been most abused by their ingratitude, who knows their sin and also their penitence, declares: ‘The Lord rebuke thee, O Satan. I gave My life for these souls. They are graven upon the palms of My hands. They may have imperfections of character; they may have failed in their endeavors; but they have repented, and I have forgiven and accepted them.’

> Naye wadde abagoberera Kristo baayonoona, tebaweereddemu mu mikono gy’ebitongole bya Setaani okubafuga. Baayetondedde ebibi byabwe era baanoonye Mukama mu kwewombeeka n’okumenyeka omwoyo, era Omuwolereza ow’omu ggulu abeerera mu lwabwe. Oyo eyasinze okukosebwa olw’obutasiima bwabwe, amanyi ebibi byabwe era n’okwenenya kwabwe, agamba nti: “Mukama akunenye, ggwe Setaani. Nawaayo obulamu bwange olw’emmeeme zino. Bawandiikiddwa ku bikona by’engalo zange. Bayinza okuba n’ebitakamilira mu buuntu bwabwe; bayinza okuba baalemelerwa mu kugezako kwabwe; naye baayetonda, era mbasonyiye era mbakkirizza.”

> “The assaults of Satan are strong, his delusions are subtle; but the Lord’s eye is upon His people. Their affliction is great, the flames of the furnace seem about to consume them; but Jesus will bring them forth as gold tried in the fire. Their earthliness will be removed, that through them the image of Christ may be perfectly revealed.

> Ebilumba bya Setaani bikakali, enkwe ze z’ekwekebwa nnyo; naye eriiso lya Mukama liri ku bantu be. Obonaabona bwabwe bunene, ennimi z’omuliro mu kyoto zirabika nga zigenda okubamalako; naye Yesu alibaggya nga zaabu eyagezesebwa mu muliro. Obw’ensi bwabwe bujja okuggyibwawo, era okuyitira mu bo ekifaananyi kya Kristo kiryoke kulabisibwa mu bujjuvu.

> “At times the Lord may seem to have forgotten the perils of His church and the injury done her by her enemies. But God has not forgotten. Nothing in this world is so dear to the heart of God as His church. It is not His will that worldly policy shall corrupt her record. He does not leave His people to be overcome by Satan’s temptations. He will punish those who misrepresent Him, but He will be gracious to all who sincerely repent. To those who call upon Him for strength for the development of Christian character, He will give all needed help.

> Ebiseera ebimu Mukama ayinza okulabika ng’ayerabidde obulabe obuli ku kkanisa ye n’okumukosa okw’akolebwa abalabe baayo. Naye Katonda teyerabidde. Tewali kintu mu nsi kino kya muwendo eri omutima gwa Katonda okusinga ekkanisa ye. Ssi ky’ayagala nti enkola y’ensi emwonone erinnya lyaayo. Taleeka abantu be bawangulibwe okukemebwa kwa Sitaani. Ajja kubonereza abo abamwolesa mu ngeri entali ntuufu, naye ajja kubasaasira bonna abeenenya mu butuufu. Eri abo abamwegayirira amaanyi ag’okukulaakulanya empisa ya Kikristaayo, ajja kubawa obuyambi bwonna obwetaagisa.

> “In the time of the end the people of God will sigh and cry for the abominations done in the land. With tears they will warn the wicked of their danger in trampling upon the divine law, and with unutterable sorrow they will humble themselves before the Lord in penitence. The wicked will mock their sorrow and ridicule their solemn appeals. But the anguish and humiliation of God’s people is unmistakable evidence that they are regaining the strength and nobility of character lost in consequence of sin. It is because they are drawing nearer to Christ, because their eyes are fixed on His perfect purity, that they discern so clearly the exceeding sinfulness of sin. Meekness and lowliness are the conditions of success and victory. A crown of glory awaits those who bow at the foot of the cross.

> Mu biro by’enkomerero abantu ba Katonda balisinda ne bakaaba olw’ebikolwa eby’ekivume ebikolebwa mu nsi. Mu maziga balabula ababi ku bulabe obuli mu kulinyirira etteeka lya Katonda; era n’obwennyamivu obutayogerekeka beevuunika mu maaso ga Mukama nga beenenya. Ababi banaasekerera ennaku zaabwe era banaazannyirako obwegayirizi bwabwe obw’ekitiibwa. Naye ennaku ennene n’okwewombeeka kw’abantu ba Katonda kubeera obujulizi obweyolefu obutakyewalirwa nti baddiriza amaanyi n’obugunjufu bw’ekikula bye baabula olw’ekibi. Kino kiva ku nti basemberera Kristo, kubanga amaaso gaabwe gasimbiddwa ku bulongoofu obutuukirivu obutaliiko bbala, ky’ekiva bategeera bulungi nnyo ennyo obubi obusukkiridde obw’ekibi. Obwetoowaze n’okwewombeeka bye bisanyizo eby’obuwanguzi n’okuwangula. Engule y’ekitiibwa ebaliindirira abo abafukamira wansi w’omusalaba.

> “God’s faithful, praying ones are, as it were, shut in with Him. They themselves know not how securely they are shielded. Urged on by Satan, the rulers of this world are seeking to destroy them; but could the eyes of God’s children be opened as were the eyes of Elisha’s servant at Dothan, they would see angels of God encamped about them, holding in check the hosts of darkness.

> Abeesigwa ba Katonda, abasaba, nga bwe kiba, bazingiriddwa wamu naye. Bo bennyini tebamanyi nti bakuumiddwa nnyo. Nga basindikirizibwa Setaani, abakulembeze b’ensi eno bali mu kunoonya okubazikiriza; naye singa amaaso g’abaana ba Katonda gaggulibwawo, nga bwe gaaggulibwa amaaso g’omuweereza wa Erisa e Dothani, baanandaba bamalayika ba Katonda abasiisidde okubetooloola, nga bakwata mu muggalo amaggye g’ekizikiza.

> “As the people of God afflict their souls before Him, pleading for purity of heart, the command is given, ‘Take away the filthy garments,’ and the encouraging words are spoken, ‘Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.’ Zechariah 3:4. The spotless robe of Christ’s righteousness is placed upon the tried, tempted, faithful children of God. The despised remnant are clothed in glorious apparel, nevermore to be defiled by the corruptions of the world. Their names are retained in the Lamb’s book of life, enrolled among the faithful of all ages. They have resisted the wiles of the deceiver; they have not been turned from their loyalty by the dragon’s roar. Now they are eternally secure from the tempter’s devices. Their sins are transferred to the originator of sin. A ‘fair miter’ is set upon their heads.

> Nga abantu ba Katonda beeyisa obutono mu maaso ge, nga beegayirira obutukuvu bw’omutima, wabaawo ekiragiro ekiweebwa nti, ‘Muggyeeko ebyambalo ebikyafu,’ era ebigambo eby’okubagumya ne bigambibwa nti, ‘Laba, nkuggyeeko obutali butuukirivu bwo, era ndikuyambaza ebyambalo ebiggya.’ Zekaliya 3:4. Olugoye olutaliiko bbala lw’obutuukirivu bwa Kristo luyambazibwa ku baana ba Katonda abayekezebwa n’abakemebwa, abeesigwa. Abasigaddewo abanyoomedwa bayambazibwa ebyambalo eby’ekitiibwa, tebalifuulibwanga bakyafu nate olw’ebyononefu by’ensi. Amannya gaabwe gasigala mu Kitabo ky’Obulamu eky’Omwana gw’Endiga, nga bawandiikiddwa wamu n’abeesigwa b’emirembe gyonna. Bazziyizza enkwe z’omulimbirizi; tebaavuddemu ku bwesigwa bwabwe olw’okukoona kw’omusota omunene. Kati bali mu mirembe gya lubeerera ddala okuva mu nkwe z’omukemi. Ebibi byabwe bissiddwa ku mutandisi w’ekibi. ‘Enteeko ennungi’ eteekebwa ku mitwe gyabwe.

> “While Satan has been urging his accusations, holy angels, unseen, have been passing to and fro, placing upon the faithful ones the seal of the living God. These are they that stand upon Mount Zion with the Lamb, having the Father’s name written in their foreheads. They sing the new song before the throne, that song which no man can learn save the hundred and forty and four thousand which were redeemed from the earth. ‘These are they which follow the Lamb whithersoever He goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God.’ Revelation 14:4, 5.

> Nga Sitaani ng’ayimiririza emisango gye, bamalayika abatukuvu, abatabalabika, babadde bagenda ne badda, nga bateeka ku abo ab’eesigwa akasanyizo ka Katonda omulamu. Bano be bayimiridde ku Lusozi Sayuuni wamu n’Omwana gw’Endiga, nga balina erinnya lya Kitaawe liwandiikiddwa ku mitwe gyabwe. Bayimba oluyimba oluggya mu maaso g’entebe ey’obwakabaka, oluyimba olwo omuntu yenna tasobola kuluyiga wabula abo 144,000 abaawonyezebwa okuva ku nsi. ‘Bano be bagoberera Omwana gw’Endiga wonna gy’agenda. Bano baawonyezebwa okuva mu bantu, nga be bibala ebyasooka eri Katonda n’eri Omwana gw’Endiga. Era mu kamwa kaabwe tewaasangibwa bukuusa: kubanga tebaliiko musango mu maaso g’entebe ya Katonda.’ Okubikkulirwa 14:4, 5.

> “Now is reached the complete fulfillment of the words of the Angel: ‘Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth My Servant the Branch.’ Zechariah 3:8. Christ is revealed as the Redeemer and Deliverer of His people. Now indeed are the remnant ‘men wondered at,’ as the tears and humiliation of their pilgrimage give place to joy and honor in the presence of God and the Lamb. ‘In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even everyone that is written among the living in Jerusalem.’ Isaiah 4:2, 3.” Prophets and Kings 587–592.

> Kati ebigambo by’Omumalayika bituukiriziddwa mu bujjuvu: ‘Wulira kaakano, ai Yoswa kabona asinga obukulu, ggwe n’abo bannyo abatudde mu maaso go; kubanga bali bantu ab’ekyewuunyiro; kubanga, laba, ndireeta Omuweereza wange, Etabi.’ Zekaliya 3:8. Kristo alabisiddwa ng’Omununuzi era Omulokozi w’abantu be. Kati ddala abasigaddewo be ‘bantu ab’ekyewuunyiro,’ kubanga amaziga n’okunyoomerwa kw’olugendo lwabwe ng’abagenyi bikyusiddwa ne bifuuka essanyu n’ekitiibwa mu maaso ga Katonda n’Omwana gw’Endiga. ‘Ku lunaku olwo Etabi lya Mukama linaabeeranga lirungi era ery’ekitiibwa, era ebibala by’ensi binaabeeranga ebirungi ennyo era ebisanyusa okulaba eri abo abawonyeewo mu Isirayiri. Era kinaabeerawo nti oyo asigalawo mu Sayuuni n’oyo asigaddewo mu Yerusaalemi aliyitibwa Mutukuvu, ye buli omu eyawandiikibwa mu balamu mu Yerusaalemi.’ Isaaya 4:2, 3.” Bannabbi n’Abakabaka 587-592.

Back to Articles