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# The Revelation of Jesus Christ - Number Sixteen

Okubikkulirwa kwa Yesu Kristo - Ennamba kkumi na mukaaga

The Unveiling of the Seven Thunders: A Prophetic Analysis of Revelation and Hidden History

Okubikkulibwa kw'ebibwatuka musanvu: Okusesengula okw'obunnabbi ku Okubikkulirwa n'ebyafaayo ebikwekeddwa

Author

Jeff Pippenger

Published

November 15, 2023

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We have been setting forth the sequence of prophetic events that are identified by the hidden history of the seven thunders that is represented in Revelation chapters eleven through thirteen. We have not yet reached the point in the development of these events, where we will overlay the history of the horn of Protestantism and the horn of Republicanism. Nor have we yet prepared a platform of understanding to pinpoint the role of Islam in the message of the Midnight Cry. There is, though, a very important truth connected with these events, that identifies what a person must do when they understand the truths that are being unsealed. The blessing of Revelation includes the responsibility of “keeping” those things that are written.

Tubadde tulambulula olunyiriri lw’ebintu eby’obunnabbi, ebitegeerekeka okuyita mu byafaayo ebyakwekebwa eby’amaduuma musanvu, ebyeragirwa mu ssuula 11 okutuuka ku 13 ez’Okubikkulirwa. Tetunnatuuka ku kifo mu ntambulira y’eby’okubaddewo bino, gye tunaagattiriramu ebyafaayo by’enyanga ey’Obuprotesitanti n’enyanga ey’Oburepulikaani. Era tetunnazimba musingi gw’okutegeera ogutulaga bulambulukufu ekifo kya Obusiraamu mu bubaka bw’Okukaaba kw’ettumbi ery’ekiro. Waliwo kyokka amazima ag’amaanyi ennyo agakwatanira ku bintu bino, agalaga kye omuntu alina okukola bw’aba ategedde amazima agali nga gabikkulibwa. Omukisa ogw’Okubikkulirwa gugatta n’obuvunaanyizibwa bw’“okukuuma” ebyo ebiwandiikiddwa.

The line of history that is being unsealed conveys the creative power of God to those who would hear, read and keep those things written therein. It is therefore time to break away from our consideration of Isaiah’s last prophetic narrative, and Revelation chapters eleven through thirteen in order to establish the significance of the “three and a half days” that Elijah and Moses were dead in the street of the information super highway, that runs through the valley of dead dry bones. What we will identify now, is the symbolism of “the wilderness.”

Olunyiriri lw’ebyafaayo oluli mu kubikkulibwa kati lutuusa obuyinza bw’okutonda bwa Katonda eri abo abawulira, abasoma era ne bakuumanga ebiwandiikiddwa omwo. Noolwekyo, kati kwe kiseera okwawukana ku kwekenneenya kwaffe ku ennyonnyola y’obunnabbi eyasembayo eya Isaaya, n’emitwe gya Okubikkulirwa egy’ekkumi n’emu okutuuka ku kkumi n’essatu, okukakasa obukulu bw’ennaku ‘ssatu n’ekitundu’ Eriya ne Musa ze baali bafudde ku luguudo olukulu lw’ebyamawulire oluyita mu kiwonvu ekyajjudde amagumba ag’omufu ag’omye. Kati kye tugenda okulambulula ye ekifaananyi ky’eddungu.

In the last article we identified four prophetic witnesses of the sequence of events that are established by the hidden history of the seven thunders. The line of the image of Christ, the line of the two witnesses, the line of the image of the beast and the line of the counterfeit king of the north.

Mu kiwandiiko ekyasembayo twalambulula obujulirwa buna obw’obunnabbi obulaga olunyiriri lw’ebintu ebigobererana, olwateekebwawo ebyafaayo ebyakwekebwa eby’ebibwatuka musanvu. Olunyiriri lw’ekifaananyi kya Kristo, olunyiriri lw’abajulirwa ababiri, olunyiriri lw’ekifaananyi ky’ekisolo era n’olunyiriri lwa kabaka ow’obukiikakkono ow’obulimba.

The second half of the line of the counterfeit king of the north, begins with the empowerment of the papacy in 538. Then the papacy, the spiritual counterfeit king of the north, trampled down spiritual Jerusalem and spiritual Israel for twelve hundred and sixty years.

Ekitundu eky’okubiri ky’olunyiriri olw’kabaka ow’obukiikakkono ow’obulimba, kitandikira ku kuteekebwamu obuyinza kw’obwapapa mu mwaka gwa 538. Awo obwapapa, kabaka ow’obukiikakkono ow’obulimba ow’eby’omwoyo, bwaalinnyirira Yerusaalemi ey’eby’omwoyo n’Isirayiri ey’eby’omwoyo okumala emyaka 1260.

> And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.

> Era banaakuttibwa n’ekitala, era banaatwalibwa nga basibe mu mawanga gonna; era Yerusaalemi enaakandagiribwa abannaggwanga, okutuusa ebiseera by’abannaggwanga bwe binaatuukirira. Lukka 21:24.

John was told to measure both the sanctuary and the host, but he was also told to leave out the courtyard, for it had been given to the Gentiles for twelve hundred and sixty years.

Yokaana yagambibwa apime ekifo ekitukuvu n’abo abali omwo, naye era yagambibwa alekewo oluggya, kubanga lwali lwaweereddwa Abaamawanga okumala emyaka 1260.

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

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

John and Luke testify that the Gentiles “tread under foot” “Jerusalem,” for “forty and two months.” John identifies the duration, and Luke marks the conclusion of the history. These two witnesses are addressing the question of Daniel chapter eight, and verse thirteen.

Yokaana ne Lukka bajuliriza nti Ab’amawanga "bakandagirira wansi" "Yerusaalemi," okumala "emyezi amakumi ana mu ebiri." Yokaana alaga obuwanvu bw’ebbanga, ate Lukka alaga enkomerero y’ebyafaayo. Bajulirwa bano babiri baddamu ekibuuzo ekiri mu Danyeri essuula omunana, ekitundu eky’ekkumi n’asatu.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, 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? Daniel 8:13.

> Awo ne mpulira omu ku batukuvu ng’ayogera; omutukuvu omulala n’agamba oyo omutukuvu eyayogera nti, Ekirabirirwa ekikwata ku biweebwayo eby’abulijjo n’omusobyo oguzza obuzikiriza, okutuusa okuweebwa ekifo ekitukuvu n’eggye byombi okulinnyiririrwa wansi w’ebigere, kinaabeerera okumala bbanga ki? Danyeri 8:13.

The question about the duration that the sanctuary and host were to be trodden under foot, identifies two desolating powers that would accomplish the act of treading down Jerusalem, which in Daniel is represented as the “sanctuary” and also the “host.” The correct foundational understanding of this verse, as expressed by J. N. Andrews, is that the verse identifies two desolating powers, which trampled down both the sanctuary and the host. The first desolating power identified in the verse is paganism, and the second is papalism. The word “host,” is Daniel’s expression for what John identifies as the “worshippers” in the temple, that is in Jerusalem.

Ekibuuzo ekikwata ku bbanga ekifo ekitukuvu n’eggye lwe byandilinyiriddwa wansi, kimanyisa amaanyi ababiri abireeta obwazikirivu, aganaakola omulimu ogw’okulinyirira Yerusaalemi, nga mu Danyeri eriragibwa nga "sanctuary" era ne "host." Okutegeera okutuufu okw’ensibuko ku lunyiriri luno, nga J. N. Andrews bwe yalulambulula, kwe nti olunyiriri luno lukumanyisa amaanyi ababiri abireeta obwazikirivu, agaalinyirira wansi byombi ekifo ekitukuvu n’eggye. Amaanyi agasooka agalambikiddwa mu lunyiriri luno gwe obusamize, ate ogw’okubiri gwe obwakapapa. Ekigambo "host," kye Danyeri ky’akozesa okwogerako ku kye Yokaana ayawandiika nga "worshippers" mu yeekaalu, e Yerusaalemi.

> “THERE ARE TWO ‘DESOLATIONS’ IN DANIEL 8.—This fact is made so plain by Josiah Litch that we present his words:

> Waliwo 'obuzikirivu' bubiri mu Danyeri 8.—Ensonga eno Josiah Litch agirambudde bulungi nnyo, noolwekyo tuteeka wano ebigambo bye:

> “‘The daily sacrifice’ is the present reading of the English text. But no such thing as sacrifice is found in the original. This is acknowledged on all hands. It is a gloss or construction put on it by the translators. The true reading is, ‘the daily and the transgression of desolation,’ daily and transgression being connected together by “and;” the daily desolation and the transgression of desolation. They are two desolating powers, which were to desolate the sanctuary and the host.’—Prophetic Expositions, Volume 1, page 127.

> ‘The daily sacrifice’ kye kisomebwa kaakano mu kiwandiiko ky’Olungereza. Naye tewali kigambo kya ‘ekiweebwayo’ kisangibwa mu kyawandiiko ekyasooka. Kino kikkiriziddwa ku njuyi zonna. Kye kyongerwako ennyinyonnyola oba ensengeka gye baateekako abafuuyi b’ennimi. Ensoma entuufu ye nti, ‘ekya bulijjo n’obujeemu obw’okuzikiriza,’ ‘ekya bulijjo’ n’ ‘obujeemu’ nga bigattiddwa wamu n’ekigambo ‘ne;’ okuzikirira okw’obulijjo n’obujeemu obw’okuzikiriza. Byo by’obuyinza obubiri obuzikiriza, ebyalina okuzikiriza Ewatukuvu n’eggye. —Prophetic Expositions, Voliyumu 1, omuko 127.

> “It is plain that the sanctuary and the host were to be trodden under foot by the daily and the transgression of desolation. The careful reading of verse 13 settles this point. And this fact establishes another, viz.: that these two desolations are the two grand forms under which Satan has attempted to overthrow the worship and the cause of Jehovah. Mr. Miller’s remarks on the meaning of these two terms, and the course pursued by himself in ascertaining that meaning, is presented under the following head:

> Kyeyoleka nti ekifo ekitukuvu n’eggye byali bigenda okukandagiribwa wansi w’ebigere olw’ebya bulijjo n’okujeema okw’okuzikiriza. Okusoma n’obwegendereza olunyiriri olw’ekkumi n’asatu kikakasa ensonga eno. Era kino kikakasa ekirala, okugamba nti: obuzikiriza obubiri buno bye ngeri ebbiri ennene mwe Sitaani agezezza okusambya wansi okusinza n’ensonga ya Yakuwa. Ebigambo Mista Miller by’agamba ku kitegeeza ky’ebigambo bino byombi, wamu n’engeri gye yakozesa okuzuula ekitegeeza ekyo, bireeteddwa wansi w’omutwe ogugoberera:

> “THE TWO DESOLATIONS ARE PAGANISM AND PAPACY

> Okuzikirira okubiri kuno kwe obupagani n’obwakapapa.

> “‘I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take way;’ he shall take away, ‘the daily;’ ‘from the time the daily shall be taken away’, etc. I read on, and thought I should find no light on the text; finally, I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, oh! how clear and glorious the truth appeared! There it is! That is ‘the daily!’ Well now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ popery is meant. Well, what is it which hinders popery from being revealed? Why, it is paganism; well, then, ‘the daily’ must mean paganism.’—Second Advent Manual, page 66.” J. N. Andrews, The Sanctuary and the 2300 Days, 33, 34.

> "Nayongera okusoma, ne siraba kifo kirala konna we [eky’obulijjo] kyasangibwa, wabula mu Danyeri. Awo ne [nga nnyambisizza olukalala lw’ebigambo] ntwala ebigambo ebyali bikwatana nakyo, 'aggyewo;' 'aliggyaawo,' 'eky’obulijjo;' 'okuva ku kiseera eky’obulijjo lwe kijja okuggyibwawo,' n’ebirala. Nayongera okusoma, ne nteebereza nti sijja kufuna kutegeera kwonna ku kiwandiiko kino; oluvannyuma, ne ntuuka ku 2 Abatesalonika 2:7, 8. 'Kubanga ekyama eky'obujeemu kitandise dda okukola; wabula oyo aziyiza kaakano aliziyiza, okutuusa lw’aggyibwawo mu kkubo; newo olwo omubi alibikkulibwa,' n’ebirala. Era bwe nnatuuka ku kiwandiiko ekyo, ayi! amazima gaalabika nga ga matuufu era ga kitiibwa! Wewali! Ekyo kye 'eky’obulijjo!' Kale kaakano, Paulu ategeeza ki ku 'oyo aziyiza kaakano,' oba aziyiza? Mu 'musajja w’ekibi,' ne 'omubi,' kitegeeza obupapaali. Kale, kiki ekiziyiza obupapaali okubikkulibwa? Mazima, ye obusamize; kale, 'eky’obulijjo' kiba kirina okutegeeza obusamize.' - Second Advent Manual, omuko 66." J. N. Andrews, The Sanctuary and the 2300 Days, 33, 34.

In fulfillment of the “seven times” of Leviticus twenty-six, paganism trampled down the sanctuary and host for twelve hundred and sixty years, and then papalism did the same work for an additional twelve hundred and sixty years. The papacy had trampled down Jerusalem for twelve hundred and sixty years according to Luke and John, until the papacy received its deadly wound in 1798. Subtracting twelve hundred and sixty years from 1798, arrives at 538. Subtracting twelve hundred and sixty years from 538, arrives at 723 BC, when Assyria, the literal king of the north at that time, took the northern kingdom of Israel into slavery.

Mu kutuukirizibwa kw’ "emirundi musanvu" mu Eby’Abaleevi 26, obupagani bwayinnyirira ekifo ekitukuvu n’eggye okumala emyaka 1,260, oluvannyuma obufuzi bwa Papa ne bukola omulimu gumu ogwo okumala emyaka 1,260 emirala. Obufuzi bwa Papa bwabadde buyinnyirira Yerusaalemi okumala emyaka 1,260 okusinziira ku Luka ne Yokaana, okutuusa lwe bwafuna ekiwundu ekitta mu 1798. Bwe waggya emyaka 1,260 okuva mu 1798, ofuna 538. Bwe waggya emyaka 1,260 okuva mu 538, ofuna 723 nga tannazaalibwa Kristo, lwe Asiriya, kabaka w’obukiikakkono ddala mu kiseera ekyo, yatwala obwakabaka obw’obukiikakkono obwa Isirayiri mu buddu.

John only refers to the twelve hundred and sixty years that the papacy trampled down the sanctuary and the host, but Luke addresses both periods of twelve hundred and sixty years that paganism and papalism trampled down Jerusalem, for he states “until the times of the Gentiles be fulfilled.” Luke identifies the trampling down of Jerusalem as more than a single “time”, for he calls it the fulfillment of the “times” of the Gentiles.

Yokaana ayogera ku myaka 1,260 gyokka mwe obwa Paapa bwalinnyirira wansi ekifo ekitukuvu n’eggye, naye Luka ye ayogerako ku biseera byombi bya myaka 1,260 mwe obuwaggu n’obupaapaali byalinnyirira wansi Yerusaalemi, kubanga agamba nti, "okutuusa ebiseera by’Ab’amawanga lwe binaatuukirira." Luka alaga nti okulinnyirirwa kwa Yerusaalemi si "ekiseera" kimu kyokka, kubanga akiyita okutuukirira kwa "ebiseera" by’Ab’amawanga.

Of course, in 1856, Millerite Adventism became Laodicean, and seven years later they rejected the truth of the “seven times” of Leviticus twenty-six, so it is impossible for Adventism to see these simple biblical facts. The fact that I am identifying is that the hidden history of the seven thunders, which identifies three waymarks, and a period of time between the first and second waymark, and then a second period of time between the second and third waymark, is represented within the prophetic line of the counterfeit king of the north.

Mazima ddala, mu 1856, Adiventisimu ey’Abamillerite n’efuuka ey’Laodikiya, era emyaka musanvu oluvannyuma ne bagaana amazima ag’“emirundi musanvu” agali mu Levitiko 26, bwe kityo tekisoboka nti Adiventisimu esobole okulaba eby’amazima eby’Bayibuli ebyangu bino. Eky’amazima kye ndalaga kwe kuba nti ebyafaayo ebyakwekebwa eby’okubwatuka musanvu kw’enkuba, ebyerambulula obubonero busatu obw’ekkubo, era ne biraga ekiseera wakati w’akabonero akasooka n’akakubiri, ate ne biraga ekiseera ekyokubiri wakati w’akakubiri n’akakasatu, kiragibwa mu olunyiriri lw’obunnabbi lwa kabaka ow’Obukiikakkono ow’obulimba.

That line started in 723 BC, with the northern kingdom of Israel going into slavery at the hands of the king of Assyria, a literal king of the north. Then in 538, the spiritual king of the north was empowered, and he then trampled down spiritual Jerusalem for another twelve hundred and sixty years, until he received a deadly wound in 1798. From 723 BC, until 538, the powers that held Israel in subjection were always pagan powers.

Olunyiriri olwo lwatandika mu 723 BC, nga obwakabaka obw’omu bukiikakkono bwa Isirayiri bugenda mu buddu mu mikono gya kabaka wa Asuliya, kabaka w’omu bukiikakkono ow’eby’ensi ddala. Oluvannyuma mu 538, kabaka w’omu bukiikakkono ow’omwoyo yaweebwa obuyinza, n’alyoka asambagira Yerusaalemi ey’omwoyo okumala emyaka 1,260 emirala, okutuusa lwe yaweebwa ekiwundu ekitta mu 1798. Okuva mu 723 BC okutuuka mu 538, obufuzi obwawaliriza Isirayiri okubeera wansi bwali bulijjo obw’abapagani.

The line of Christ identifies the anointing of the true king of the north at His baptism in the year 27, and twelve hundred and sixty prophetic days later, He was crucified. His disciples were then empowered to present the message of the true king of the north, until the stoning of Stephen in the year 34. The only time Christ did not walk in the entire twelve hundred and sixty days of His ministry, was when he rode into Jerusalem in the triumphal entry. He therefore trod down Jerusalem for twelve hundred and sixty days, as did His disciples after the cross. Both lines, the counterfeit king of the north and Christ, the true king of the north, trod down Jerusalem and the host for twelve hundred and sixty days.

Olunyiriri lwa Kristo lulaga okusiigibwa amafuta kwa Kabaka omutuufu ow’amambuka mu kubatizibwa kwe mu mwaka gwa 27, era oluvannyuma lw’ennaku 1,260 ez’obunnabbi, yasalibwako. Abayigirizwa be ne baweebwa amaanyi okubuulira obubaka bwa Kabaka omutuufu ow’amambuka okutuusa ku kukubirwa amayinja kwa Stefano mu mwaka gwa 34. Obudde bwokka Kristo mwe teyatambulira ku bigere mu nnaku zonna 1,260 ez’obuweereza bwe, kwe yayingira Yerusaalemi ng’atudde ku ndogoyi mu kuyingira okw’obuwanguzi. N’olwekyo yanyirira Yerusaalemi okumala ennaku 1,260, era n’abayigirizwa be ne bakikola bwe batyo oluvannyuma lw’omusalaba. Ennyiriri zombi, Kabaka ow’amambuka ow’obulimba ne Kristo, Kabaka omutuufu ow’amambuka, baanyirira Yerusaalemi n’eggye okumala ennaku 1,260.

Paganism was a counterfeit of the worship system of the earthly sanctuary service of the literal Jews, and papalism is a counterfeit of the heavenly sanctuary service of the spiritual Jews. Paganism’s twelve hundred and sixty years, was parallel to Christ’s twelve hundred and sixty days, and papalism’s twelve hundred and sixty years, was parallel to the disciples’ twelve hundred and sixty days.

Obupagani bwali ekikoppe ky’enkola y’okusinza ey’obuweereza bw’Ewatukuvu ery’ensi ey’Abayudaaya ab’omubiri, ate n’obwakapapa bwe kikoppe ky’obuweereza bw’Ewatukuvu ery’omu ggulu bw’Abayudaaya ab’omwoyo. Emyaka 1260 egy’obupagani gyaali mu kiseera ekyenkana n’ennaku 1260 za Kristo, era emyaka 1260 egy’obwakapapa gyaali mu kiseera ekyenkana n’ennaku 1260 z’Abayigirizwa.

Each of the two lines contain the identical prophetic structure of the hidden history of the seven thunders, that began to be publicly unsealed in July, 2023. The unsealing was accomplished in part by the recognition of the Millerite movement’s first disappointment. Their first disappointment ushered in a period of time, called the “tarrying time” in the parable of the ten virgins. The “tarrying time” ended at the Exeter, New Hampshire camp meeting, when the message of the Midnight Cry had been fully established. The Exeter camp meeting became the second waymark, which then ushered in a period of time where the message of the Midnight Cry was proclaimed, until the third waymark of judgment and the last disappointment arrived.

Buli ku bibiri ebyo birimu enteekateeka ey’obunnabbi efaanagana ddala ey’ebyafaayo ebyali bikwekeddwa eby’emidumu omusanvu, ebyatandika okuggulwawo mu lwatu mu Julaayi 2023. Okuggulwawo okwo kwasobozebwa mu kitundu olw’okutegeerwa okusuulibwa essuubi okw’olubereberye okw’ekkibiina kya Millerite. Okusuulibwa kwabwe essuubi okw’olubereberye kwaleeta ebbanga eriyitibwa “ebbanga ery’okulindirira” mu lugero lw’abawala abatonnyevu kkumi. “Ebbanga ery’okulindirira” lyaggwaawo ku kusisinkana okw’omu kkambi e Exeter, New Hampshire, nga obubaka bw’okukoowoola okw’omu ttumbi l’ekiro bumaze okukakasibwa ddala. Okusisinkana okw’e Exeter ne kufuuka akabonero k’ekkubo ak’okubiri, ne kwaleeta oluvannyuma ebbanga we mwalangirirwangamu obubaka bw’okukoowoola okw’omu ttumbi l’ekiro, okutuusa lwe yatuuka akabonero k’ekkubo ak’okusatu ak’omusango n’okusuulibwa essuubi okw’enkomerero.

The three waymarks were the first disappointment, the Midnight Cry message and the last disappointment. Those three waymarks align with the Hebrew word “truth” which represent the first, thirteenth and last letter of the Hebrew alphabet. The first and the last both being disappointments, represents the signature of Alpha and Omega.

Obubonero busatu obw’ekkubo bye bino: okugwaamu essuubi okw’okusooka, obubaka bw’okukaaba okw’omu ttumbi ly’ekiro, n’okugwaamu essuubi okw’enkomerero. Obubonero obusatu buno bukwatagana n’ekigambo ky’Olwebbulaniya “amazima” ekiyimirira ennukuta esooka, ey’ekkumi n’asatu, n’ey’enkomerero mu nnukuta z’Olwebbulaniya. Okuba nti esooka n’enkomerero byombi biggwaamu essuubi, kikola ng’akasayini ka Alufa ne Oomega.

There is no direct representation of twelve hundred and sixty days in the Millerite history, yet the Millerite history is the history of the first movement and therefore typifies the last movement. The history of the first disappointment in the last movement began on July 18, 2020, and it is illustrated in Revelation chapter eleven. In Revelation chapter eleven, the two witnesses are slain, marking the first disappointment in the last movement, that was typified by the first movement.

Tewali kulaga mu butereevu kw’ennaku 1,260 mu byafaayo bya Millerite, naye ebyafaayo ebyo bye by’omuvimenti ogusooka era bw’otyo bifaananyiriza omuvimenti ogw’enkomerero. Ebyafaayo by’okugwaamu essuubi okw’asooka mu muvimenti ogw’enkomerero byatandika nga 18 Julaayi 2020, era byalabisibwa mu Kitabo ky’Okubikkulirwa essuula kkumi n’emu. Mu Okubikkulirwa essuula kkumi n’emu, abajulizi babiri battibwa, ne kimaka okugwaamu essuubi okw’asooka mu muvimenti ogw’enkomerero, nga ogwo gwafaananyizibwa omuvimenti ogusooka.

In Revelation eleven the disappointment ushered in a period of twelve hundred and sixty days that their dead bodies were in the street, thus marking the tarrying time of the parable. At their resurrection they are lifted up as an ensign in the same hour as the judgment of the Sunday law. The history of the two witnesses includes a symbolic period of twelve hundred and sixty days.

Mu Okubikkulirwa essuula kkumi n’emu, obwenyamivu bwayingizaamu ebbanga ly’ennaku 1,260 nga emibiri gyabwe egifudde gyali mu luguudo, ne kityo nekimaka ebbanga ery’okulindirira ery’olugero. Mu kuzuukira kwabwe, bayimusibwa ng’ekibendera mu ssaawa y’emu yennyini ey’omusango gw’etteeka lya Sande. Ebyafaayo by’abajulirwa babiri birimu ebbanga ery’ekifaananyi ery’ennaku 1,260.

The details of the movement of the third angel in the hidden history of the seven thunders provides much more specification than the other parallel lines, but the line of the third angel, the line of the true king of the north, and the line of the counterfeit king of the north, all possess the same prophetic characteristics of a beginning point, followed by a period of time that reaches to a middle point, that is followed by a period of time that reaches to judgment at the end-point.

Obulambulukufu bw’entambula y’omubaka ow’okusatu mu byafaayo ebyakwekebwa eby’enkuba omusanvu buwa obunnyonnyo obusinga obuli ku layini endala ezitambulira wamu; naye layini y’omubaka ow’okusatu, layini ya kabaka ow’omu bukiikakkono omutuufu, n’elayini ya kabaka ow’omu bukiikakkono omulimba, zonna zirina ebiranga eby’obunnabbi ebimu: entandikiro, n’oluvannyuma ekiseera ekituuka ku wakati, ne kigobererwa ekiseera ekituuka ku kusalibwa omusango ku nkomerero.

The twelve hundred and sixty days is a primary element of the hidden history of the seven thunders. The twelve hundred and sixty days is symbolized as a “wilderness” in Revelation chapter twelve.

Ekiseera ky’ennaku 1260 kye kitundu ekikulu ku byafaayo ebikwekeddwa eby’ebibwatuka by’eggulu musanvu. Ekiseera ky’ennaku 1260 kifaananyizibwa ng’ "eddungu" mu kitabo ky’Okubikkulirwa essuula ey’ekkumi n’ebiri.

> And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Revelation 12:6.

> Ate omukazi n’adduka n’agenda mu ddungu, gy’alina ekifo ekyategekeddwa Katonda, nga alissibwa eyo ennaku 1,260. Okubikkulirwa 12:6.

The church fled into the wilderness to escape the treading down of the papal power for twelve hundred and sixty years. Verse fourteen provides another witness.

Ekkanisa yadduka n’eyingira mu ddungu okuwona okukandagiribwa kw’obuyinza bwa Papa okumala emyaka 1260. Olunyiriri olw’ekkumi n’ena lutuwa omujulirwa omulala.

> And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:14.

> Era omukazi y’awaiddwa ebibawa bibiri by’enkunguzi ennene, alyoke abuuke mu ddungu, mu kifo kye, gy’agabirirwa okumala ebbanga, n’ebibanga, n’ekitundu ky’ebbanga, okuva mu maaso g’omusota. Okubikkulirwa 12:14.

The church fled from the persecution of the dragon and the papacy for twelve hundred and sixty years, and therefore the “wilderness” is a symbol of the twelve hundred and sixty days. That number occurs directly seven times in the books of Daniel and Revelation, but it is represented several other ways in the Scriptures. In each case, it represents the “seven times” of Leviticus twenty-six.

Ekkanisa yadduka okuva mu kutulugunyizibwa kw’ejjoka n’obufuzi bwa Papa okumala emyaka 1260, ky’ensonga lwaki “eddungu” kiba akabonero k’ebiro 1260. Omuwendo ogwo guboneka mu butereevu emirundi musanvu mu bitabo bya Danyeri n’Okubikkulirwa, naye gulagibwa mu ngeri endala nnyingi mu Byawandiikibwa. Mu buli mbeera, guyimirira “emirundi musanvu” egy’Abaleevi 26.

Whether it was paganism trampling down the sanctuary and host from 723 BC to the year 538, or the papacy trampling down spiritual Jerusalem and the worshippers therein, it was an illustration of the scattering of God’s people, that was brought about by God’s people breaking the “sabbaths-of-the-land” covenant as represented in Leviticus chapters twenty-five and twenty-six. In chapter twenty-six it is called the quarrel of God’s covenant.

Woba nga kyali obuwaggu nga bukandagira wansi ekifo ekitukuvu n’eggye okuva mu 723 BC okutuuka mu 538, oba obupapa nga bukandagira wansi Yerusaalemi ey’omwoyo n’abasinziza omwo, byonna byali okulabirako okw’okusasanyizibwa kw’abantu ba Katonda, ekyaleetebwa olw’abantu ba Katonda okuvunjamu endagaano eya “Ssabbiiti z’ettaka” nga bwe kiyolekerwa mu kitabo kya Lewitiko essuula 25 ne 26. Mu ssuula 26 kiyitibwa “okuwakana kw’endagaano ya Katonda.”

> And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:25.

> Era ndibaleetera ekitala ekinaasalira omusango olw’okumenya endagaano yange; era bwe munaaba mukuŋŋaanyiziddwa mu bibuga byammwe, ndituma kawumpuli mu mmwe; era munaagabwa mu mukono gw’abalabe bammwe. Abaleevi 26:25.

The rebellion against God’s covenant brought upon God’s people the slavery and scattering that is represented as the “quarrel of my covenant.” Without understanding the punishment, which Daniel calls Moses’ “curse” and “oath”, that is also called the “quarrel of my covenant,” blinds a person from seeing the deeper meaning of Christ’s work as represented in Daniel chapter nine. A consistent evaluation of God’s people who are in Laodicean blindness in the writings of Ellen White is that they cannot “reason from cause, to effect.” You may profess to understand the twelve hundred and sixty years of the Dark Ages, but if you don’t know the “cause” of that trampling down you are blind.

Okujeemera endagaano ya Katonda kwaleta ku bantu ba Katonda obuddu n’okusasaanyizibwa, ebyayolesebwa nga "ensonga y’endagaano yange". Bw’otategeera ekibonerezo, Danyeri kye ayita "ekikolimo" n’"olweyamo" lwa Musa, ekiyitibwanso "ensonga y’endagaano yange", ekyo kiziba omuntu amaaso okulaba amakulu agazama g’omulimu gwa Kristo nga bwe kyayolesebwa mu Danyeri essuula ey’omwenda. Okukebera okw’enkalakkalira okuli mu byawandiikibwa bya Ellen White ku bantu ba Katonda abali mu buzibe bwa Laodokiya kwe kuli nti tebasobola "okulowooza okuva ku kivaako, okutuuka ku kyavaamu." Oyinza okwogera nti otegeera emyaka 1,260 egy’ekiseera eky’ekizikiza, naye bwe tomanyi "ekivaako" eky’okunyigirizibwa okwo, oli muzibe.

> And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:27.

> Anaanyweza endagaano n’abangi okumala sabiiti emu: era mu wakati wa sabiiti alikomya ssaddaaka n’ekiweebwayo; era olw’okusaasaana kw’emizizo alikifuula ekyazikira, okutuusa ku nkomerero; era ekiteekeddwawo kinafukibwa ku kyazikiriddwa. Danyeri 9:27.

Christ’s confirmation of the covenant is directly associated with the “quarrel of His covenant.” The duration of the “curse” was twenty-five hundred and twenty years, and the duration of Christ confirming that very same covenant was twenty-five hundred and twenty days. In agreement with the Hebrew word “truth” which provides the structure of the hidden history of the seven thunders, the prophetic week that Christ was to confirm His covenant possessed three waymarks that are represented by the first, thirteenth and last letters of the Hebrew alphabet.

Okukkakasa kwa Kristo kw’endagaano kukwataganiddwa butereevu n’“obutakkaanya bw’endagaano ye.” Obuwanvu bw’ebbanga erya “ekikolimo” bwali emyaka 2520, ate n’ebbanga Kristo lye yamala ng’akkakasa endagaano eyo yennyini lyali ennaku 2520. Mu kukwatagana n’ekigambo ky’Olwebbulaniya “amazima,” ekikiwa enteekateeka y’ebyafaayo eby’ekyama eby’okubwatuka kw’eggulu musanvu, sabbiiti ey’obunnabbi Kristo gye yali agenda okukkakasaamu endagaano ye yalina obubonero bw’ekkubo busatu, nga biyimirirwa mu nnyukuta eyaasooka, ey’ekkumi n’asatu, n’ey’enkomerero mu nnyukuta z’Olwebbulaniya.

The first waymark of the week was His baptism, the second waymark was the cross and the last was the death of Stephen. To refuse to see the “seven times” of Leviticus twenty-six, as the heavenly angels led William Miller to see the “seven times,” eliminates the ability to fully see the very prophecy where Christ shed His blood and confirmed the very covenant that His literal ancient people had rejected. Everyone that is ultimately saved will have only a partial and incomplete understanding of “truth.” But no one gets saved that purposely refuses to see the “truth.” There is only one way to the Father, and that is through Jesus, and Jesus is the “truth.”

Akabonero akasooka aka sabiiti kaali obatizo lwe, akabonero ak’okubiri kaali omusalaba, ate ekisembayo kaali okufa kwa Sitefano. Okugaana okulaba “emirundi musanvu” egiri mu Leviitiko 26, nga bamalayika b’omu ggulu bwe baakulembera William Miller okulaba “emirundi musanvu,” kiggya obusobozi bw’okulaba mu bujjuvu obunnabbi obwennyini mwe Kristo yayiwa omusaayi gwe era n’akakasa endagaano yennyini gye abantu be ab’omubiri ab’edda baali bagaanira ddala. Buli alokolebwa ku nkomerero ajja kuba n’okutegeera kwa kitundu, okutatuukirira, ku “mazima.” Naye tewali alokolebwa agaanira ddala mu bugendererwa okulaba “amazima.” Waliwo ekkubo limu lyokka ery’okutuuka eri Kitaffe, era eryo liyita mu Yesu, era Yesu ye “mazima.”

This is a worthwhile understanding to ponder, for it speaks to the covenant of Leviticus twenty-five and twenty-six. The “curse” of the “seven times” was brought upon ancient literal Israel through their unwillingness to implement the guidelines of allowing the land to rest, and of fulfilling the Jubilee instructions. It was a sin of omission. The curse was brought upon them for their omitting a work they were commanded to do, rather than because they had directly broken a commandment, such as thou shalt not kill or thou shalt not steal. They simply ignored the guidelines associated with allowing the land to rest. Adventists that simply do not accept the “seven times” (that the angels led William Miller to discover) because for whatever unsanctified reason, simply have never taken the time to truly investigate the truth, and are accomplishing the same type of rebellion of omission by disregarding the very same covenant information that ancient literal Israel disregarded. The beginning illustrates the ending.

Kino kye kitegeera eky’omugaso okutekerezangako, kubanga kiyogera ku ndagaano esangibwa mu Eby’Abaleevi omutwe 25 n’omutwe 26. ‘Ekikolimo’ ky’ ‘emirundi musanvu’ kyaleetebwa ku Isirayiri ey’omubiri ey’edda olw’obutayagala kwabwe okuteeka mu nkola ebiragiro eby’okuleka ettaka lipuumule, n’okutuukiriza ebiragiro eby’omwaka ogw’Yubile. Kyali ekibi eky’okulekerawo okukola. Ekikolimo kyajja ku bo olw’okulekerawo okukola omulimu gwe baalagirwa, so si lwa kuba baamenya mu butereevu ekiragiro, nga ‘Totta’ oba ‘Tobba’. Baabirabirako byokka ebiragiro ebikwata ku kuleka ettaka lipuumule. Abadiventisti abatakkiriza ‘emirundi musanvu’ gino (bwe bamalayika baakulembera William Miller okuzuula) olw’ensonga yonna etatukuzibwa, kubanga tebaatwala budde kunoonyereza ddala ku mazima, babeera nga bakola obujeemu mu ngeri y’emu obw’okulekerawo okukola, nga balabirako obubaka bw’endagaano obw’obumu ddala bwe Isirayiri ey’omubiri ey’edda yalabirako. Entandikwa eraga enkomerero.

The twelve hundred and sixty days in Revelation twelve that is identified as a “wilderness,” is a symbol of the “seven times.” Both the twelve hundred and sixty days of Christ’s ministry, and the twelve hundred and sixty days of the disciple’s ministry represent the entire week that the covenant was being confirmed. Both the twelve hundred and sixty years that paganism trampled down God’s people, and the twelve hundred and sixty years that papalism trampled down God’s people, represent the entire “seven times” of the curse of Moses.

Ennaku 1,260 ez’omu Okubikkulirwa essuula 12, ezirambikiddwa ng’eddungu, ze kabonero ka ‘emirundi musanvu.’ Byombi, ennaku 1,260 ez’obuweereza bwa Kristo, n’ennaku 1,260 ez’obuweereza bw’abayigirizwa, ziyimirira wiiki yonna lwe ndagaano yali nkakasibwa. Byombi, emyaka 1,260 mwe obupagani bwakandagirira wansi abantu ba Katonda, n’emyaka 1,260 mwe obwapapa bwakandagirira wansi abantu ba Katonda, biyimirira ‘emirundi musanvu’ gyonna egy’ekikolimo kya Musa.

In Revelation eleven, after twelve hundred and sixty days, the dead bones are brought back to life in order to enter into covenant as the one hundred and forty-four thousand. But in order for them to accomplish that covenant relationship, they are required to fulfill the terms of the covenant, just as Daniel did in chapter nine. The terms of the covenant of the “seven times” contains specific directions for those who find themselves in the land of the enemy. When those who wake up to the reality that they have been scattered desire to return to the Lord, Leviticus twenty-six provides directions for how they are to return.

Mu Okubikkulirwa essuula kkumi n’emu, nga wayise ennaku 1,260, amagumba agafu gazzibwa mu bulamu okusobola okuyingira mu ndagaano nga 144,000. Naye okusobola okutuukiriza obwenkolagana bw’endagaano obwo, bateekeddwa okutuukiriza ebimusabwa by’endagaano, nga Danyeri bwe yakola mu essuula ey’omwenda. Ebisanyizo by’endagaano eya “emirundi musanvu” birimu ebiragiro ebirambulukufu eby’abo abeesanga mu nsi y’omulabe. Bwe bazuukiramu okutegeera nti basaasanyiziddwa ne beegombereza okudda eri Mukama, Leviitiko 26 liwa obulagirizi ku ngeri gye banaaddayo.

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

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

The expression “pine away” in the Scriptures means to be dissolved, corrupted and consumed away. To pine away is to deteriorate into dead dry bones. And the instruction identifies death, for it represents those that awaken to their condition as being “in your enemies land.”

Ekigambo "pine away" mu Byawandiikibwa kitegeeza okusaanuuka, okubola era n’okumalibwa. "Pine away" kitegeeza okwonooneka okutuuka okufuuka amagumba amakalu agafu. Era ekiragiro kino kilaga okufa, kubanga kiikirira abo abagolokoka ne bategeera embeera yaabwe nga bali "mu nsi y’abalabe bammwe."

> The last enemy that shall be destroyed is death. 1 Corinthians 15:26.

> Omulabe ow'enkomerero ajja kuzikirizibwa, ye kufa. 1 Abakkolinso 15:26.

July 18, 2020, the first disappointment in the movement of the third angel took place. It has been typified by all the other first disappointments in the sacred prophetic reform lines. Ezekiel chapter thirty-seven identifies God’s people in the last days as having been dissolved, corrupted and consumed away until they were simply a valley of dead dry bones. They are in the enemy’s land, which is the land of death. In Revelation eleven, the two witnesses were slain and left in the street. All the prophets agree with each other. Moses is therefore speaking to those that are dead in the street that runs through Ezekiel’s valley. In their disappointed condition they are given instruction through Jeremiah.

Ku lwa 18 July 2020, okusuulibwaamu essuubi okwasooka mu kikwekweto ky’obubaka bw’omubaka omusatu kyabaawo. Kyalabiriziddwa n’okusuulibwaamu essuubi okw’asooka okwonna okwaliwo mu njira ezitukuvu ez’ennubaganyi z’obunnabbi. Ezeekyeri essuula 37 ekiraga nti abantu ba Katonda mu nnaku ez’enkomerero basasanyiziddwa, bayononese era bamalibwawo, okutuusa ne basigala nga kiwonvu ky’amagumba amalamba agafu. Bali mu nsi y’omulabe, era y’ensi y’obufa. Mu Kubikkulirwa essuula 11, abajulirwa babiri baattibwa ne balekebwa mu luguudo. Bannabbi bonna bakkiriziganya. Noolwekyo Musa ayogera ne abo abafu mu luguudo oluyita mu kiwonvu kya Ezeekyeri. Mu mbeera yaabwe ey’okusuulibwaamu essuubi, bawereddwa obulagirizi okuyita mu Yeremiya.

> Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:19.

> Awo bw’ati bw’ayogera Mukama nti, Bw’oddayo, nange ndikuzza nate, onaayimiriranga mu maaso gange; era bw’oggyamu eky’omuwendo mu ekitaliimu mugaso, onoba nga akamwa kange; baliddire gy’oli; naye ggwe toliddira eri bo. Yeremiya 15:19.

Jeremiah is informed that if he desires to speak for God, he must return, and in so doing he must separate the precious from the vile. The context of the passage identifies that the vile are those that he is not to return unto. When he is represented in the passage as being in his disappointed state, he identifies that he was alone.

Yeremiya ategeezebwa nti bw’ayagala okwogerera Katonda, alina okudda, era mu kukikola alina okwawula eky’omuwendo okuva mu eky’obubi. Obukwakkulizo bw’ekitundu ky’ekiwandiiko kino bulaga nti abakyamu be abo be tasaanidde kuddirayo eri bo. Bwe yeeyolekerwa mu kitundu ekyo ng’ali mu mbeera ey’okusuulibwaamu essuubi, ayogera nti yali yekka.

> I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Jeremiah 15:17.

> Saatuula mu lukiiko lw'abasekerera, so saasanyuka; nnatuula nzekka olw'omukono gwo; kubanga onjjuze obusungu. Yeremiya 15:17.

Jeremiah was not seated in the “assembly of mockers,” for he was seated alone. He was not to return to the vile, who are the assembly of mockers. In 1863, Adventism began its return to the “assembly of mockers” when it returned to the biblical methodology of the daughters of Babylon in order to reject Moses’ “seven times.” But Jeremiah is more specifically speaking of the last days, than the Millerite history. When those in the valley of dead bones awaken to the fact that they are in the enemies’ land, they are never to return to those that rejoiced over their death in the street. That group can return unto Jeremiah, but he cannot return unto them.

Yeremiya teyatuula mu "kibiina ky'abanenyooma", kubanga yatuula yekka. Teyalina kuddayo eri ababi, abo be "kibiina ky'abanenyooma". Mu 1863, Adiventizimu lyatandika okuddayo mu "kibiina ky'abanenyooma" bwe lyadda ku nkola ey'omu Bayibuli ey'abawala ba Babulooni okulw'okugaana "emirundi musanvu" gya Musa. Naye Yeremiya asinga okwogera ku nnaku ez'olukomerero, si ku byafaayo by'Abamillerite. Abali mu kiwonvu ky'amagumba agafu bwe bagolokoka ne bategeera nti bali mu nsi y'abalabe, tebalikuddayo nate eri abo abaasanyuka olw'okufa kwabwe mu luguudo. Ekibiina ekyo kisobola okuddayo eri Yeremiya, naye ye tasobola kuddayo eri bo.

But if they are to return, they also must fulfill the directions given by Moses that are directly associated with the “seven times.” Those that are dead in the street in Revelation eleven, are dead for three and a half days, which prophetically is the “wilderness.”

Naye singa bagenda okudda, balina era okutuukiriza ebiragiro Musa bye yawa ebikwatagana butereevu ne "emirundi musanvu." Abo abafu mu luguudo mu Okubikkulirwa omutwe ogw'ekkumi n'emu, bafu okumala ennaku ssatu n'ekitundu, ekyo mu bunabbi kye "ddungu."

This is why the initial awakening of the dead is accomplished by a message that causes the bones to be formed together, but they are not yet alive. It takes the message of the four winds, which is the sealing message, to turn them into a mighty army. The first message that brings them together comes from a “voice.”

Lw’ensonga eyo, okuzuukusibwa okusooka kw’abafu kutuukirizibwa mu bubaka obuleetera amagumba okukuŋŋaanyizibwa ne okugattibwa wamu, naye tebannaba kuba balamu. Kyetaagisa obubaka bw’empewo ennya, obw’okuteekako akabonero, okubafuula eggye ery’amaanyi. Obubaka obusooka obubakuŋŋaanya buva mu "eddoboozi".

> Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain. Isaiah 40:1–4.

> Mugumye, mugumye abantu bange, bw'ayogera Katonda wammwe. Muwogere ebigumya omutima eri Yerusaalemi, era mukubirire eddoboozi gye nti, olutalo lwe luggweewo, ebyonoono bye bisonyiyiddwa; kubanga yakiridde okuva mu mukono gwa Mukama emirundi ebiri olw'ebyonoono bye byonna. Eddoboozi ly'oyo ayogerera mu ddungu nti, Mutegeke ekkubo lya Mukama, mugolole mu ddungu oluguudo olw'Katonda waffe. Buli kiwonvu kijja okugulumizibwa, era buli lusozi ne buli kasozi bijja okukendeezebwa; ebireramye bijja kugololwa, n'ebifo ebizibu bijja kufuuka butereevu. Isaaya 40:1-4.

The voice comes from the wilderness, which is a symbol of the scattering of the “seven times.” That voice is in the wilderness, for Ezekiel was also taken to the valley of dead bones. He was testifying from the very valley, not from a distance.

Eddoboozi lijja okuva mu ddungu, ddungu eryo bwe bubonero bw’okusaasaana kw’ ‘ebiseera musanvu.’ Eddoboozi eryo liri mu ddungu, kubanga Ezekyeri naye yatwalibwa mu kiwonvu ky’amagumba agafu. Yali ajulira okuva mu kiwonvu kennyini, si okuva wala.

> The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones. Ezekiel 37:1.

> Omukono gwa Mukama gwali ku nze, era mu Mwoyo gwa Mukama yantwala, n’anteeka wansi mu makkati g’ekiwonvu ekyali kijjudde amagumba. Ezekyeri 37:1.

The valley is the wilderness of three and a half days. The promise of the voice is that Jerusalem’s iniquity is pardoned and that her warfare is finished. The promise is representing the sealing of the one hundred and forty-four thousand that is accomplished in the last days. But the pardoning of her iniquity is associated with her receiving “double” for all her sins. The remedy offered by Moses requires a confession of not only their iniquities, but also the iniquities of their fathers. If they will fulfill that command, their iniquity will be pardoned.

Ekiwonvu kye kidungu ky’ennaku ssatu n’ekitundu. Ekisuubizo ky’eddoboozi kiri nti obutali butuukirivu bwa Yerusaalemi busonyiyiddwa era nti olutalo lwe luwedde. Ekisuubizo kino kiyamiririra okuteekebwaako akabonero kw’aba 144,000 okutuukirizibwa mu nnaku ez’enkomerero. Naye okusonyiyibwa kw’obutali butuukirivu bwe kikwatagana n’okuddizibwa kwe "emirundi ebiri" olw’ebibi byonna bye. Obulagirizi Musa bwe yawa bwetaaga okwatula, si bibi byabwe byokka, wabula ne bibi bya bajjajja baabwe. Bwe banaatuukiriza ekiragiro ekyo, ebibi byabwe bijja okusonyiyibwa.

We will continue these truths in the next article.

Tujja kwongera ku mazima gano mu kiwandiiko ekiddako.

> Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Daniel 9:11–13.

> Weewaawo, Abaisiraeri bonna baamenye amateeka go, ne bava mu kkubo baleme kugondera eddoboozi lyo; ky’ensonga lwaki omukolimiro gufukiddwa ku ffe, n’ekirayiro ekyawandiikiddwa mu mateeka ga Musa omuddu wa Katonda, kubanga twamuyonoonera. Era akakasa ebigambo bye, bye yayogera ku ffe ne ku balamuzi baffe abaabalamulira ffe, mu kutuleetera ekibi ekikulu: kubanga wansi w’eggulu lyonna tewali kyakolebwa nga bwe kyakolebwa ku Yerusaalemi. Nga bwe kiwandiikiddwa mu mateeka ga Musa, ekibi kino kyonna kitutuuseko: naye tetwasaba mu maaso ga Mukama Katonda waffe, okusobola okukyuka okuva mu bibi byaffe, ne tutegeera amazima go. Danyeri 9:11-13.

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