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

Ekitabo kya Yoweeri n’Ekkanisa y’Abadiventisiti ab’Olunaku olw’omusanvu ey’e Lawodikiya - Ennamba kkumi na ttaano

Number Fifteen

Ennamba kkumi na ttaano

Author

Jeff Pippenger

Published

December 21, 2025

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I contend that it is important to understand the connection of the symbol of four generations with the latter rain message to have the best hope of recognizing the significance of the opening four verses of Joel chapter one. Joel sings the song of the vineyard, but his opening stanza is the covenant’s prophetic association with four generations.

Nnemezza nti ky’amaanyi nnyo okutegeera enkolagana y’akabonero k’emirembe ena n’obubaka bw’enkuba ey’oluvannyuma, okusobola okufuna essuubi ery’omuganyulo okusinga mu kutegeera obukulu bw’ebitundu ebisooka bina eby’omutwe ogwasooka ogwa Yoweeri. Yoweeri ayimba oluyimba olw’enimiro y’omuzabbibu, naye ekitundu ekisooka ky’oluyimba lwe kye kuyungibwa okw’obunnabbi kw’endagaano ku mirembe ena.

> And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.

> N’agamba Aberamu nti, Manya ddala nti ezzadde lyo lija kuba munnaggwanga mu nsi etali eyalyo, ne liweereza abantu b’omu nsi eyo; era balinyigiriza emyaka ebikumi bina; Era n’eggwanga eryo lye banaaweereza ndiryalira omusango; oluvannyuma balivayo n’obugagga bungi. Naawe ojja kwetaba ku bajjajja bo mu mirembe; ojja kuziikibwa mu bukadde obulungi. Naye mu mulembe ogw’okuna balikomawo wano nate; kubanga obutali butuukirivu bw’Abamoli tebujjudde. Olubereberye 15:13-16.

This passage is the prophecy that was fulfilled through the life of Moses. When the book of Joel begins the song of the vineyard by referencing four generations of escalating destruction, it is aligning the book of Joel with the prophetic fourth and final generation. That generation is Peter’s “chosen generation” who have been called out of darkness into His “marvelous light.” They are contrasted with their generational counterpart represented as a generation of vipers. That fourth and final generation is represented by John, who is a symbol of the one hundred and forty-four thousand, who “are called, and chosen, and faithful.”

Ekyawandiikibwa kino kye obunnabbi obwaatuukirizibwa mu bulamu bwa Musa. Ekitabo kya Yoweeri bwe kitandika oluyimba lw’ennimiro y’emizabibu nga kiyogerako ku ggeneresoni nnya ezireetawo obuzikirivu obweyongera, ekitabo kya Yoweeri kiba kyeegatta ku ggeneresoni ey’obunnabbi ey’okuna era ey’enkomerero. Eggeneresoni eyo ye Peetero gy’ayita ‘ekika ekyalondebwa’, abo abayitiddwa okuva mu kizikiza okutuuka mu ‘musana gwe ogw’ekitalo’. Bagererwamu ne bannaabwe b’eggeneresoni, abaalagirwa ng’eggeneresoni y’emisota. Eggeneresoni ey’okuna era ey’enkomerero eyimiririrwa Yokaana, oyo afaananira 144,000, ab’ ‘abayitiddwa, n’abalondebwa, era abeesigwa’.

Called at 9/11, chosen in the Midnight Cry and faithful at the Sunday law crisis, just as the Levites were faithful in Aarons and Jeroboams’ golden calf rebellions. The souls who are purified as silver in Malachi three, are Levites who are chosen during the message of the Midnight Cry, for the sealing is accomplished with, and by, an outpouring of the Holy Spirit.

Bayitibwa ku 9/11, balondebwa mu Okukaaba okw’omu ttumbi ly’ekiro, era bali beesigwa mu kusoomoozebwa kw’etteeka lya Sande, nga n’Abaleevi bwe baali beesigwa mu bujeemu bw’ennyana eza zaabu bwa Alooni ne Yerobowaamu. Abo abatukuzibwa ng’effeeza mu Malaki essatu, b'Abaleevi abalondebwa mu bubaka bw’Okukaaba okw’omu ttumbi ly’ekiro, kubanga okuteekebwako akabonero kutuukirizibwa ne okuyitira mu kufukibwa kw’Omwoyo Omutukuvu.

In the previous article we brought out lines from the history of Moses, who Sister White identifies as the alpha of Bible prophecy, who prophetically connects with Christ as the omega of Bible prophecy. Moses is the foundation stone and Christ is the capstone. They both are symbols of deliverance from sin, as represented by the deliverance from Egypt with Moses. Yet all the manifestations of the power of God that occurred at the hands of Moses, were far surpassed, when Christ confirmed the covenant with many for one week. Moses is the alpha and Christ is the omega, and the omega is the number “22” and the alpha is the number “1.”

Mu kiwandiiko ekyasooka twalambika ebitundu eby’ebyafaayo bya Musa, gwe Mwannyinaffe White amulambulula ng’Alufa w’obunnabbi bwa Bayibuli, era mu ngeri y’obunnabbi n’ayungana ne Kristo nga ye Omega w’obunnabbi bwa Bayibuli. Musa ye jjinja ery’essinzizo, ate Kristo ye jjinja ery’okumaliriza ery’entikko. Bombi bakiikirira okununulibwa okuva mu kibi, nga bwe kyeyolekedde mu kununulibwa okuva e Misiri okwakulemberwa Musa. Naye okweyoleka kw’amaanyi ga Katonda kwonna okwabaawo mu mikono gya Musa kwasukkirirwa nnyo, Kristo bwe yakkakasa endagaano n’abangi okumala wiiki emu. Musa ye Alufa, ate Kristo ye Omega; era Omega ye nnamba "22" ate Alufa ye nnamba "1."

Dealing with Moses we find the deliverance which pervades his prophetic testimony is set within water. His deliverance from the water of the Nile at his birth, typified Noah in the ark. The baptism at the Red Sea aligns with Noah and the eight within the ark, which in turn aligns with the baptism of Joshua at the Jordan River, that was repeated by Christ at the very same spot. The testimony of Moses begins with deliverance at the Nile River and ends at the banks of the Jordan River. The baptism of Christ was His anointing to witness for three and a half years leading up to His death, which was represented at the beginning at His baptism. At His resurrection there was a few drops until the full outpouring at Pentecost.

Bwe tutunuulira Musa, tusanga nti okununulibwa okunyikidde mu bujulirwa bwe obw’obunnabbi kwateekeddwamu mu mazzi. Okununulibwa kwe okuva mu mazzi g’Omugga Niira mu kiseera ky’okuzalibwa kwe kwalabisa ekifaananyi kya Nuuwa mu ssafina. Embatizo ku Nyanja Emyufu ekwatagana ne Nuuwa n’ab’omunaana abali mu ssafina, era ne kino kikwatagana n’embatizo ya Yoswa ku Mugga Yoludaani, eyaddamu okukolebwa Kristo ku kifo kye kimu ddala. Obujulirwa bwa Musa butandika n’okununulibwa ku Mugga Niira era bukoma ku mabbali g’Omugga Yoludaani. Embatizo ya Kristo ye yabadde okufukibwako amafuta okubeera omujulirwa okumala emyaka esatu n’ekitundu okutuusa okufa kwe, ekyalabirizibwa ku ntandikwa mu mbatizo ye. Mu kuzukuka kwe waaliwo ebitonnya bitono okutuusa ku kufukibwa okwajjuvu ku Pentekooti.

God’s covenant promise to mankind begins with Noah, and His covenant promise to a chosen people through Abraham was fulfilled with Moses. Moses the alpha typified Jesus the omega who would come and confirm the covenant with “many,” not just a chosen people. As a type of Christ, Moses’ birth aligns with the covenant given to Noah, with the rainbow as the sign for all people. Moses also aligns with the covenant given to a chosen people, with circumcision as the sign for the chosen people. Moses’ covenant work was with “many,” not simply a chosen people. If that had not been the case, they would not have been constantly plagued by the mixed multitude.

Ekisuubizo ky’endagaano kya Katonda eri abantu bonna kyatandika ne Nuuwa; ate ekisuubizo kye ky’endagaano eri abantu abalonde, okuyita mu Ibulayimu, ne kituukirizibwa mu Musa. Musa, Alufa, yali ekifaananyi kya Yesu, Omeega, eyandijja okukakasa endagaano ne "bangi", si bantu abalonde bokka. Nga ekifaananyi kya Kristo, okuzaalibwa kwa Musa kugenderagana n’endagaano eyaweebwa eri Nuuwa, kiremba ky’enkuba nga kabonero eri abantu bonna. Musa era agenderagana n’endagaano eyaweebwa eri abantu abalonde, enkkomole nga kabonero k’abalonde. Omulimu gwa Musa ogw’endagaano gwakwatira ku "bangi", si ku bantu abalonde bokka. Singa tekyali bwe kityo, tebandibadde batataaganyizibwa bulijjo olw’ekibiina ekivangavangu.

In the middle of all the various ‘waters of deliverance’ represented throughout the life of Moses, the baptism at Bethabara on the Jordan River connects the beginning of ancient Israel’s covenant history in the Promised Land and with the end of its history, during the week that Christ confirmed the covenant with many. Christ’s baptism aligns with ancient Israel’s baptism and both histories speak to His resurrection when He breathed a few drops of rain, before the plentiful showers at Pentecost fifty days later. The entire line of alpha and omega in terms of Moses to Christ is portrayed within the waters of deliverance.

Mu nkati y’ebika byonna eby’enjawulo by‘amazzi ag’okununulwa’ ebyakiikirizibwa mu bulamu bwa Musa bwonna, ubatizo ogw’e Betaabara ku mugga Yoludaani gattanya entandikwa y’ebyafaayo by’endagaano bya Isirayiri ey’edda mu Nsi ey’Okusuubizibwa n’enkomerero y’ebyafaayo byagyo, mu sabbiiti Kristo gye yanyweza endagaano n’abangi. Ubatizo bwa Kristo gukwatagana n’ubatizo bwa Isirayiri ey’edda, era ebyafaayo byombi biyogera ku kuzuukira kwe bwe yafuuwa amatontomo g’enkuba, nga tekinnaba kutonnya enkuba nnyingi eya Pentekooti nga wayise ennaku amakumi ataano. Olunnyiriri lwonna lw’alpha ne omega, okuva eri Musa okutuuka eri Kristo, lulabisibwa mu amazzi ag’okununulwa.

> “In teaching these disciples, Jesus showed the importance of the Old Testament as a witness to His mission. Many professed Christians now discard the Old Testament, claiming that it is no longer of any use. But such is not Christ’s teaching. So highly did He value it that at one time He said, ‘If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.’ Luke 16:31.

> Mu kuyigiriza abayigirizwa bano, Yesu yalaga obukulu bwa Endagaano Enkadde nga omujulirwa ku buweereza bwe. Abamu abeeyita Abakristaayo kaakano basuula Endagaano Enkadde, bagamba nti tekyalina mugaso gwonna. Naye si bwe Kristo yayigiriza. Yagissaamu ekitiibwa nnyo okutuuka n’okugamba nti, ‘Bwe batawulira Musa n’Abannabbi, tebalikkiriza wadde singa wabaawo azuukira okuva mu bafu.’ Luka 16:31.

> “It is the voice of Christ that speaks through patriarchs and prophets, from the days of Adam even to the closing scenes of time. The Saviour is revealed in the Old Testament as clearly as in the New. It is the light from the prophetic past that brings out the life of Christ and the teachings of the New Testament with clearness and beauty. The miracles of Christ are a proof of His divinity; but a stronger proof that He is the world’s Redeemer is found in comparing the prophecies of the Old Testament with the history of the New.” The Desire of Ages, 799.

> Ye ddoboozi lya Kristo eryogera okuyita mu bajjajja n’abannabbi, okuva mu nnaku za Adamu okutuusa ku nkomerero z’ebiseera. Omulokozi yeeraga mu Endagaano Enkadde bulungi ddala nga bwe yeeraga mu Endagaano Empya. Omusana oguva mu by’obunnabbi eby’edda gwe gubikkula obulamu bwa Kristo n’okuyigiriza kw’Endagaano Empya mu bulambulukufu n’obulungi. Ebyamagero bya Kristo biraga obwaKatonda bwe; naye obujulirwa obusinga amaanyi obulaga nti ye Omununuzi w’ensi buzulibwa mu kugerageranya ebyannabbi by’Endagaano Enkadde n’ebyafaayo by’Endagaano Empya. The Desire of Ages, 799.

In the articles addressing the book of Joel, we have been “comparing the prophecies of the Old Testament with the history of the New,” and also the history of modern spiritual Israel. Whether it is the Old or New Testaments or the history of the three angels that began in 1798, all of those lines are represented as “the voice of Christ.” The written testimony of the Bible and the Spirit of Prophecy is the voice of Christ, and the voice of Christ, is the voice of He who is the Word of God.

Mu biwandiiko ebikwata ku kitabo kya Yoweeri, tubadde “tugeraageranya obunnabbi bwa Endagaano Enkadde n’ebyafaayo bya Endagaano Empya,” era n’ebyafaayo bya Isiraeri ow’omu mwoyo ow’omu kiseera kino. Obanga ky’Endagaano Enkadde oba Endagaano Empya, oba ebyafaayo by’Abamalayika Basatu ebyatandika mu 1798, byonna ebyo bimanyiddwa nga “eddoboozi lya Kristo.” Obujulizi obuwandiikiddwa bwa Baibuli n’Omwoyo gw’Obunnabbi ye ddoboozi lya Kristo, era eddoboozi lya Kristo lye ddoboozi lya Ye ey’Ekigambo kya Katonda.

The “voice” of the Word of God, is God’s message as represented in His written Word. His message in the last days is the message of the latter rain, which includes a former rain, followed by a former and latter rain, according to Joel.

“Eddoboozi” ly’Ekigambo kya Katonda lye bubaka bwa Katonda nga bwe bulagibwa mu Kigambo kye ekiwandiikiddwa. Obubaka bwe mu nnaku ez’oluvannyuma kye bubaka bw’enkuba ey’oluvannyuma, obulimu n’enkuba ey’olubereberye; oluvannyuma ne wajja enkuba ey’olubereberye n’ey’oluvannyuma, nga Yoweeri bw’agamba.

John the Revelator represents the one hundred and forty-four thousand who return to the old paths, for he hears a “voice” behind him. The “voice” behind is the voice of Christ “from the days of Adam” onward.

Yokaana eyawandiika Okubikkulirwa akiikirira abo 144,000 abakomawo ku makubo ag'edda, kubanga awulira "eddoboozi" mu nnyuma ye. "Eddoboozi" eri mu nnyuma lye ddoboozi lya Kristo "okuva mu nnaku za Adamu" okweyongerayo.

> And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks. Revelation 1:12.

> Ate ne nkyuka okulaba eddoboozi eryayogera nange; bwe nnakyuka, ne ndaba ettabaaza musanvu eza zaabu. Okubikkulirwa 1:12.

The verse represents a break in chapter one, for up until the previous verse John was in the isle which is called Patmos, but in verse twelve he turns, and from there on John is in the Heavenly Sanctuary. When he turns, he is doing so, for in verse ten he had heard a voice from behind.

Olunyiriri luno lulaga akawummulako mu ssuula esooka, kubanga okutuusa ku lunyiriri olwakulembeddemu Yokaana yali ku kizinga ekiyitibwa Patimo, naye mu lunyiriri olw’ekkumi n’ebiri akyuka, era okuva awo n’okweyongerayo Yokaana abeera mu Kifo Ekitukuvu eky’omu ggulu. Bw’akyuka, akikola kubanga mu lunyiriri olw’ekkumi yali awulidde eddoboozi okuva emabega.

> I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:10, 11.

> Nnali mu Mwoyo ku lunaku lwa Mukama, ne mpulira ennyuma wange eddoboozi erinnene, ng’eddoboozi ly’ekkondeere, nga ligamba nti, Nze Alufa ne Omega, ow’olubereberye n’ow’enkomerero; era, kyonna ky’olaba, kiwandiike mu kitabo, okitume eri amakkanisa musanvu ag’ali mu Asiya; eri Efeso, ne Simuna, ne Peregamo, ne Tayatira, ne Saadi, ne Firadelfiya, ne Lawodikiya. Okubikkulirwa 1:10, 11.

John represents those who hear the voice of Christ behind them. He hears Jeremiah’s trumpet message to return to the old paths, the paths the wicked refused to walk in and the warning trumpet they refuse to listen to. John listened, and the voice behind him identified himself as Alpha and Omega—the One who illustrates the new path, with the old path.

Yokaana akiikirira abo abawulira eddoboozi lya Kristo okuva emabega gaabwe. Awulira obubaka bw’ekkondeere bwa Yeremiya obw’okuddayo ku makubo ag’edda, amakubo ababi mwe baagaana okutambulamu, n’eddoboozi ly’ekkondeere erirabula lye baagaana okuwulira. Yokaana yawuliriza, n’eddoboozi eryali emabega ge ne yeeyanjula nti ye Alufa ne Omega—Oyo alaga ekkubo eppya awamu n’ekkubo edda.

> And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength. Revelation 1:13–16.

> Era mu wakati w’ettabaaza musanvu, waaliwo omu afaanana Mwana w’omuntu, ayambadde ekyambalo ekiwera okutuuka ku bigere, era asibiddwa mu kifuba n’ekisiba ekya zaabu. Mutwe gwe n’enviiri ze byali byeru ng’obwoya bw’endiga, byeru nnyo ng’omuzira; n’amaaso ge gaali ng’ekirimi ky’omuliro; n’amagulu ge gaali ng’ekikomo ekirongoofu, nga kyaka ng’ekyokebwa mu kyoto; n’eddoboozi lye lyali ng’eddoboozi ly’amazzi mangi. Era mu mukono gwe ogwaddyo yalina emmunyeenye musanvu; era mu kamwa ke mwava ekitala ekakambwe eky’obusonga obubiri; era endabika ye yali ng’enjuba bw’eyaka mu maanyi gaayo. Okubikkulirwa 1:13-16.

In verse twelve John turns around and sees a vision of Christ which Sister White aligns with the vision of Christ that Daniel had, which is the vision Isaiah, Jeremiah, Ezekiel and Paul had.

Mu lunyiriri olw’ekkumi n’ebiri Yokaana akyuka n’alaba ekyolesebwa kya Kristo, kye Sister White akigattanya n’ekyolesebwa kya Kristo Danyeri kye yalaba, era kino kye kyolesebwa Isaaya, Yeremiya, Ezeekyeri ne Pawulo kye baalaba.

> “It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue.

> Nnindirira n’okwegomba okunene ekiseera lwe ebyo ebyabaawo ku Lunaku lwa Pentekooti bijja kuddamu okubaawo n’obuyinza obusinga obwaliwo olwo. Yokaana agamba, ‘Nalaba malayika omulala ng’akka okuva mu ggulu, ng’alina amaanyi amanene; n’ensi ne yaka olw’ekitiibwa kye.’ Awo, nga bwe kyali mu kiseera kya Pentekooti, abantu bajja kuwulira amazima nga gabagambirwa, buli muntu mu lulimi lwe.

> “God can breathe new life into every soul that sincerely desires to serve Him [Adam and Ezekiel’s valley of bones], and can touch the lips with a live coal from off the altar [Isaiah], and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed [Isaiah’s other tongue], and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement [Malachi’s Levites], and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.

> Katonda asobola okufuuyira omukka omuggya ogw’obulamu mu buli mwoyo ogwagala mu mazima okumuweereza [Adamu n’ekiwonvu ky’amagumba kya Ezeekyeri], era n’akoma ku mimwa n’ekikoola ekigguddwa ku kyoto [Isaaya], ne bifuuka aboogera bulungi mu kumutendereza. Amaloboozi ga nkumi ganajjuzibwa amaanyi okubuulira amazima ag’ewuunyisa ag’Ekigambo kya Katonda. Olulimi olugwaagwa linasumululwa [olulimi olulala lwa Isaaya], n’abatya banaanywezebwa okuwa obujulizi obugumu ku mazima. Mukama ayambe abantu be okutukuza yeekaalu y’omwoyo ku byonna ebiyonoona [Abaaleevi ba Malaki], era okukuumanga okukkwatagana naye ennyo, balyoke babe abeetaba mu mvula ey’oluvannyuma bwe eneefukibwa. Review and Herald, Julaayi 20, 1886.

The vision we are considering includes the description of Christ’s voice. When John turns and hears Christ’s voice, it is as the sound of “many waters.” When Christ’s voice speaks of His covenant with men or with a chosen people it is associated with many waters. The message of Daniel seven through nine was unsealed in 1798, and then, in 1989 the message of Daniel ten through twelve was unsealed. 1798 is associated with the voice of the Ulai River and 1989 is the voice of the Hiddekel River.

Ekyolesebwa kye tukebera kirimu okunnyonnyola eddoboozi lya Kristo. Bw’akyuka Yokaana n’awulira eddoboozi lya Kristo, lyali ng’eddoboozi ly’amazzi mangi. Eddoboozi lya Kristo bwe liyogera ku ndagaano ye n’abantu oba n’abantu abaalondedwa, likwataganibwa n’amazzi mangi. Obubaka bwa Danyeri musanvu okutuuka ku mwenda bwabikkulibwa mu mwaka gwa 1798, era mu mwaka gwa 1989 obubaka bwa Danyeri kkumi okutuuka ku kkumi n’ebiri nabwo bwabikkulibwa. Omwaka gwa 1798 gukwataganibwa ne ddoboozi ly’Omugga Ulai, ate omwaka gwa 1989 gukwataganibwa ne ddoboozi ly’Omugga Hidekeli.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.

> "Ekitangaala Danyeri kye yafuna okuva eri Katonda kyaweebwa okusingira ddala olw'ennaku zino ez'enkomerero. Ebyolesebwa bye yalaba ku mabbali g'Omugga Ulayi n'ogwa Hiddekel, emigga eminene egy'e Sinaali, kati biri mu kutuukirizibwa, era n'ebyo byonna ebyayogerwa edda bijja okutuuka mangu." Obujulizi eri Abasumba, 112.

The River Jordan is the link between the alpha covenant history and the omega covenant history of ancient Israel. The word Jordan means ‘descender’ and represents Christ ‘the great descender.’

Omugga Yoludaani ye enkwatagana wakati w'ebyafaayo eby'endagaano ey'Alufa n'ebyafaayo eby'endagaano ey'Omega eby'Isirayiri eby'edda. Ekigambo 'Yoludaani' kitegeeza 'aserengeta' era kiyimiririra Kristo, 'Aserengeta Omukulu.'

> Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Philippians 2:5–9.

> Mubeeremu endowooza eno, eyali era mu Kristo Yesu: oyo, nga yali mu kifaananyi kya Katonda, teyalowooza nti kyali bubbi okwenkananga ne Katonda; naye yeefuula ataweebwa kitiibwa, n’addira ekifaananyi ky’omuddu, era n’afuuka mu kufaanana kw’abantu; era bwe yazuulibwa nga ali mu ngeri y’omuntu, yeetoowaza, n’awulira okutuusa okufa, wadde okufa okw’omusalaba. Abafiripi 2:5-9.

The Jordan River represents Christ ‘the great descender’ and the Jordan is the connection between the alpha and omega history of the chosen people of God, who were given a vineyard to maintain. Moses’ waters of deliverance represent the voice of Christ, that can be heard if a soul would but turn around, to hear ‘the voice behind them,’ and the voice they would then hear is—the voice of many waters. From the flood of Noah to the destruction of Jerusalem in 70 AD, waters of deliverance are set forth as waymarks for God’s covenant people. Those waymarks represent the internal history of God’s final covenant people, the one hundred and forty-four thousand. The water that supplies the Jordan River originates in the dew and snow that accumulates in the Hermon mountains, which form the head waters of the Jordan River.

Omugga Yoludaani ayimirira Kristo, ‘oyo eyakkira wansi ennyo,’ era Yoludaani ye kiyunga wakati w’ebyafaayo eby’Alufa ne Omega eby’abantu ba Katonda abalondebwa, abaawaweebwa ennimiro y’emizabbibu okulikuuma. Amazzi ga Musa ag’obununule gayimirira eddoboozi lya Kristo, eryayinza okuwulirwa singa omwoyo yekyuka n’akyukira okuwulira ‘eddoboozi eriri emabega wabwe,’ era eddoboozi lye bandiwulirayo lye ddoboozi ly’amazzi amangi. Okuva ku Mataba ga Nuuwa okutuuka ku kuzikirira kwa Yerusaalemi mu 70 AD, amazzi g’obununule gateekebwawo ng’obulambiro obulaga ekkubo eri abantu ba Katonda ab’Endagaano. Ebyo obulambiro bulaga ebyafaayo eby’omunda eby’abantu ba Katonda ab’Endagaano ey’enkomerero, aba 144,000. Ensibuko y’amazzi ag’Omugga Yoludaani eva mu musulo n’omuzira ebyeekuŋaanira ku Nsozi za Kerumooni, ezifula emitwe gy’amazzi ag’Omugga Yoludaani.

> A Song of degrees of David. Behold, how good and how pleasant it is for brethren to dwell together in unity! It is like the precious ointment upon the head, that ran down upon the beard, even Aaron’s beard: that went down to the skirts of his garments; As the dew of Hermon, and as the dew that descended upon the mountains of Zion: for there the Lord commanded the blessing, even life for evermore. Psalms 133:1–3.

> Oluyimba olw’okuyambuka lwa Dawudi. Laba, nga kirungi era nga kinyuma nnyo ab’oluganda okubeera wamu mu bumu! Kifaanana amafuta ag’omuwendo omungi ku mutwe, agaakkulukuta ne gakka ku kirevu, ne ku kirevu kya Alooni, ne gakka okutuuka ku mabbali g’engoye ze; Nga omusulo ogwa Keremoni, era ng’omusulo ogwakkira ku nsozi za Sayuuni: kubanga eyo Mukama yalagira omukisa, n’obulamu obutaggwaawo. Zabbuli 133:1-3.

Those waters also produce the grotto of Pan, a deep pool, set within a cave located in Panium of Daniel 11:13–15, and Caesarea Philippi in the days of Peter. The head waters of the Jordan River also produce the satanic pool of the grotto of Pan. The voice of many waters identifies that the great controversy between Christ and Satan originated in the high mountain peaks of the Hermon mountains.

Amazzi ago era gazaalawo ekinnya kya Pan, ekidiba ekizibu nnyo ekiri mu mpuku, ekisangibwa e Panium ebyogerwako mu Danyeri 11:13-15, era ne e Kayisaliya Filippo mu nnaku za Peetero. Ensulo entandikiro z’omugga Yoludaani nazo zivaako ekidiba ekya Setaani eky’ekinnya kya Pan. Eddoboozi ly’amazzi mangi lilaga nti olutalo olunene wakati wa Kristo ne Setaani lyatandika ku ntikko ez’ewaggulu z’ensozi za Hermon.

> And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. Matthew 16:18.

> Era nze nkugamba naawe nti ggwe oli Peetero, era ku lwazi luno ndizimba ekkanisa yange; n'enzigi z'amagombe tezijakugirukirira. Matayo 16:18.

The name “Hermon” means “sacred, consecrated, devoted, or set apart,” and is a symbol of Heaven, the source of all water and the beginning of the great controversy as represented by “the gates of hell,” which was the label Jesus attached to the grotto of Pan, when at Caesarea Philippi. In that setting Simon Barjona was changed to Peter. Simon means ‘one who hears,’ and Barjona means ‘son of the dove.’ Simon was a symbol of the soul who heard the message of Jesus baptism that was represented by the Holy Spirit in the form of a dove. As one who heard the message of Christ’s baptism is changed in Peter representing 144,000. Peter was sealed while at Panium, which is verses thirteen through fifteen of Daniel eleven.

Erinnya "Hermon" litegeeza "kitukuvu, kiweereddwayo, kyewaddeyo, oba kyawuliddwa," era kirabibwa ng'akabonero akiraga Eggulu, ensibuko y'amazzi gonna, n'ekitandikirwako ky'olutalo olukulu, nga bwe kyayitibwa "enzigi z'Emagombe," erinnya Yesu lye yassa ku kinnya kya Pan, bwe yali e Kayisaliya Firipo. Mu mbeera eyo Simooni Barayona yafuulibwa Peetero. "Simooni" litegeeza "oyo awulira," ate "Barayona" litegeeza "mwana w'enjiba." Simooni yali kabonero akiikirira emmeeme eyawulira obubaka bw'okubatizibwa kwa Yesu, obwalagazibwa Omwoyo Omutukuvu mu kifaananyi ky'enjiba. Era, nga oyo eyawulidde obubaka bw'okubatizibwa kwa Kristo, yafuulibwa Peetero, akiikirira 144,000. Peetero yateekebwako akabonero nga ali e Panium, ekyo kye kyogerwako mu Danyeri omutwe 11, ennyiriri 13 okutuuka ku 15.

From Hermon’s waters, the Jordan river, a symbol of Christ—the great descender concludes His journey at the Dead Sea. From Heaven, where the dew of life originates, Christ descended to the death of the cross, represented by the Dead Sea. The Dead Sea shoreline is the deepest exposed surface land on earth. The Jordon river that descends, descends to the lowest water level on earth, as Christ descended to His death on the cross. From the water of life to the water of death, the River Jordan represents the descent of Christ from heaven to the cross.

Okuva ku mazzi ga Hermoni, Omugga Yoludaani, akabonero ka Kristo—Oyo eyakka ennyo—aggalawo olugendo lwe ku Nnyanja Enfu. Okuva mu Ggulu, awava omusulo gw’obulamu, Kristo yakka n’atuuka ku kufa ku musaalaba, ekikiikirirwa Ennyanja Enfu. Ku lubalama lwa Nnyanja Enfu kwe kifo ekisinga okuba wansi ku ttaka erirabika mu nsi yonna. Omugga Yoludaani oguserengeta, guserengeta ne gutuuka ku mutiigo gw’amazzi ogw’ewansi ennyo ku nsi yonna, nga Kristo bwe yakka n’atuuka ku kufa ku musaalaba. Okuva ku mazzi g’obulamu okutuuka ku mazzi g’okufa, Omugga Yoludaani akiikirira okukka kwa Kristo okuva mu ggulu okutuuka ku musaalaba.

Important themes of Bible prophecy are associated with water, and Bible prophecy is the voice of Christ, which is a voice of many waters. The whore of Babylon is seated upon many waters, and the waters of the Euphrates are dried up to prepare the way of the kings of the east, and the merchants and kings stand a far off and lament for the ships of Tarshish are destroyed in the midst of the seas, and the covenant of death that the drunkards of Ephraim accepted when the hid themselves under lies, is disannulled by the overwhelming flood of the papal Sunday law.

Ensonga ez’ekikulu ez’obunnabbi bwa Baibuli zikwatagana n’amazzi, era obunnabbi bwa Baibuli bwe ddoboozi lya Kristo, nga ddoboozi ly’amazzi amangi. Omukazi omwenzi owa Babulooni atudde ku mazzi amangi, era amazzi g’omugga Yufulaati gakaluusibwa okuteekateeka ekkubo erya bakabaka ab’ebuvanjuba, era abasuubuzi ne bakabaka bayimirira wala ne bakaabira kubanga ebyombo eby’e Tarshish bizikirizibbwa mu makkati g’amayanja, era endagaano ey’okufa abasinziivu ku mwenge b’e Efulayimu gye baakkiriza bwe beekweka wansi w’obulimba, esazibwamu amataba agasukkiridde g’etteeka lya Sande erya Paapa.

When Sister White references the “great rivers of Shinar,” she is addressing the Tigris and Euphrates Rivers. Those waters can be traced back to the Garden of Eden where they are the third and fourth river to come out of Eden.

Bw’Sister White bw’ayogerako ku “emigga eminene egy’e Sineali,” aba ng’ayogerako ku migga Tigris ne Euphrates. Amazzi ago gasibuka mu Lusuku lwa Edeni, era Tigris ne Euphrates ge migga egy’okusatu n’egy’okuna egyava mu Edeni.

> And the name of the third river is Hiddekel: that is it which goeth toward the east of Assyria. And the fourth river is Euphrates. Genesis 2:14.

> Era erinnya ly’omugga ogw’okusatu lye Hiddekel: gwo gwe gugenda ebuvanjuba bwa Bwasuli. N’omugga ogw’okuna ye Efirati. Olubereberye 2:14.

The Hiddekel is the Tigris, and of course, the Euphrates was the Euphrates, though modern historians and theologians disagree. They insist that the Ulai was not a great river, but simply a man-made aqueduct in Persia, not Shinar. Those same human authorities identify that the only two rivers of any note that are associated with Shinar, were the Tigris and Euphrates, and the prophetess states that the Ulai and the Hiddekel were “the great rivers of Shinar.”

Hiddekel ye Tigris, era ddala, Euphrates ye Euphrates, newankubadde abannyonnyozi b’ebyafaayo n’abannyonnyozi b’eddiini ab’amulembe guno bawakanya. Bakakasa nti Ulai tekyali mugga munene, wabula muyitiro gw’amazzi ogwakolebwa abantu mu Perusi, si mu Shinar. Abo bennyini ab’obuyinza b’abantu bagamba nti emigga ebiri bokka egy’amakulu agategeerekeka egy’akwatanibwa ne Shinar bye Tigris ne Euphrates, era nnabbi omukyala agamba nti Ulai ne Hiddekel be "emigga eminene egy’e Shinar."

The prophetess words on the message of water opposes the modern experts, as did the ancient experts—who opposed Noah’s message of water. We are informed that the two visions represented by the two rivers are in the process of fulfillment, and therefore, everything represented within those two visions that were given by “the two great rivers of Shinar,” will soon come to pass. The message associated with those rivers is the voice of Christ, for His voice is as many waters. The Tigris and Euphrates represent a major prophetic theme, and their testimony is related to the covenant that the alpha Moses set forth, which is the same covenant that the omega Christ confirmed.

Ebigambo by’omunnabbi omukazi ku bubaka bw’amazzi biwakanya abamanyirivu b’omu kiseera kino, nga bwe baakikola abamanyirivu ab’edda—abaawakanya obubaka bwa Nuuwa obw’amazzi. Tukitegeezeddwa nti ebyolesebwa ebibiri ebyayimiririzibwa emiiga ebiri biri mu kutuukirizibwa, era n’olwekyo, buli kimu ekyaayimiririzibwa mu ebyolesebwa ebyo ebibiri ebyawereddwa okuva eri “emiiga ebibiri ebinene egy’e Shinar,” kigenda okutuukirira amangu. Obubaka obugattiddwa ku emiiga egyo ye ddoboozi lya Kristo, kubanga eddoboozi lye lyeza ng’amazzi amangi. Emiiga Tigris ne Euphrates biyimirira omulamwa omukulu ogw’obunnabbi, era obujulizi bwabyo bwekuutagana n’endagaano Mose Alufa gye yateekawo, era ye y’endagaano yennyini Kristo Oomega gye yakkakasa.

In prophecy the Tigris represents Assyria and the Euphrates is Babylon. In this relation they are the two powers, represented as lions by Jeremiah who would carry first the northern kingdom and thereafter the southern kingdom into captivity.

Mu bubaka bw’obunnabbi, Tigirisi ekiikirira Asuliya, ate Efurati ye Babulooni. Mu nteekateeka eno be amaanyi ababili; Yeremiya yabakiikirira ng’empologoma, ezandisooka okutwala obwakabaka obw’amambuka mu buddu, oluvannyuma ne zitwala obwakabaka obw’amaserengeta mu buddu.

> Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadrezzar king of Babylon hath broken his bones. Jeremiah 50:17.

> Isirayiri ye ndiga esaasaanyiziddwa; empologoma zimugobye: asooka kabaka w’e Bwasuli yamulya; oluvannyuma ono Nebukadduneeza kabaka w’e Babulooni yamumenya amagumba ge. Yeremiya 50:17.

Both Assyria and Babylon were northern enemies in relation to either kingdom of Israel, and are therefore types of the counterfeit king of the north—the papal power. Essentially the same political and religious traditions were carried out by the two powers that arose from the same cultural setting, but Assyria’s political structure emphasized statecraft, whereas; Babylon emphasized churchcraft, though very similar. Pagan Rome and papal Rome at some levels are identical, but still, pagan Rome represents statecraft and papal Rome churchcraft. Assyria, in prophetic relation to Babylon was a kingdom of statecraft, followed by Babylon a similar power that emphasized churchcraft. Assyria represented pagan Rome and Babylon represents papal Rome. All four of these powers trampled down God’s sanctuary and host. Assyria is associated with the Tigris and Babylon the Euphrates. This is in agreement with the drying up of the Euphrates in the book of Revelation, to prepare the way for the kings of the east as typified by the work of Cyrus in diverting the Euphrates to bring down Babylon. Babylon is the Euphrates; Assyria is the Tigris.

Bwasuli ne Babulooni byombi, eri obwakabaka bwombi bwa Isirayiri, byali balabe ab’obukiikakkono; era ky’ensonga lwe biba ebifaananyi bya Kabaka w’Obukiikakkono ow’obulimba—obuyinza bwa Papa. Mu butuufu, empisa z’obufuzi n’eddiini ez’enkana zaakolebwa obuyinza bubiri obwava mu nsisinziro y’ennono emu; naye entegeka y’obufuzi eya Bwasuli yassiza essira ku bufuzi bw’eggwanga, ate eya Babulooni n’eyassa essira ku bukulembeze bwa kkanisa, newankubadde nga bifaanagana nnyo. Loma ey’Abapagani ne Loma ey’Obw’Papa mu bimu ze zimu; naye n’engeri eno, Loma ey’Abapagani eyimiririra bufuzi bw’eggwanga, ate Loma ey’Obw’Papa obukulembeze bwa kkanisa. Mu ngeri y’obunnabbi okwatagana ne Babulooni, Bwasuli yali obwakabaka obw’obufuzi bw’eggwanga; oluvannyuma ne giddirwawo Babulooni, obuyinza obufaanagana obwateeka essira ku bukulembeze bwa kkanisa. Bwasuli bweyimiriranga Loma ey’Abapagani, ate Babulooni liyimiririra Loma ey’Obw’Papa. Obuyinza buno obuna bwonna baakandaggira wansi Awatukuvu ga Katonda n’eggye lye. Bwasuli bugattibwa n’omugga Tigirisi, ate Babulooni ne Efurati. Kino kitegeezagana n’okukaluusibwa kw’Efurati mu kitabo ky’Okubikkulirwa, okweteekateeka ekkubo ery’Abakabaka b’Ebuvanjuba, nga bwe kyafaananyizibwa omulimu gwa Kuulo ogw’okukyusiza ekkubo ly’omugga Efurati n’awanula Babulooni. Babulooni ye Efurati; Bwasuli ye Tigirisi.

The king of the north in prophecy conquers the world during the Sunday law crisis and thereafter falls, but the conquering is often represented as an overwhelming flood. The story of the king of the north, as represented by Assyria and Babylon, is symbolized by rivers for the story is told by the voice of many waters.

Kabaka w’obukiikakkono mu bunnabbi awamba ensi yonna mu kiseera ky’obunkenke bw’etteeka lya Sande, era oluvannyuma agwa; naye okuwamba okwo emirundi mingi kulagibwa ng’amataba agatuyitiridde. Olugero lw’kabaka w’obukiikakkono, nga ayimiririrwa Asiriya ne Babulooni, lufananyizibwa n’emigga kubanga olugero luno lugambibwa mu ddoboozi ly’amazzi amangi.

The land between the two rivers is called Mesopotamia, which means ‘the land between two rivers.’ The two rivers represent the northern power which God employs to chastise His apostate people by scattering them into captivity. One of the tributary streams of the voice of many waters is found in the name “Padanaram,” which is referenced only ten times in the Scriptures. The first mention is in association with the covenant, for it identifies the blood roots of Rebekah, the wife of Isaac. The verse says:

Ettaka eriri wakati w’emigga ebiri liyitibwa Mesopotamiya, nga kitegeeza ‘ettaka eriri wakati w’emigga ebiri.’ Emigga gyombi gimeerereza obuyinza obw’obukiikakkono Katonda bw’akozesa okubonereza abantu be abamuvaamu ng’abasaasaanya mu buddu. Omu ku migga emitono egy’eddoboozi ly’amazzi mangi gusangibwa mu linnya ‘Padanaram,’ erijjukirwa emirundi kkumi gyokka mu Ebyawandiikibwa. Okujjukira okusooka kuli mu kukwatagana n’endagaano, kubanga kulaga ensibuko y’omusaayi eya Lebbeeka, mukyala wa Isaka. Olunyiriri lugamba nti:

> And Isaac was forty years old when he took Rebekah to wife, the daughter of Bethuel the Syrian of Padanaram, the sister to Laban the Syrian.

> Era Isaaka yalina emyaka amakumi ana bwe yatwala Lebbeeka okuba mukyala we, muwala wa Bethuel Omusiiriya ow’e Paddan-Aramu, mwannyina Labaani Omusiiriya.

The end of forty years has been shown upon the three witnesses of Moses to lead to Kadesh, 1863 and the Sunday law. The marriage of Isaac is a covenant marriage typifying the marriage of Christ to the one hundred and forty-four thousand at the Sunday law, which is 1863, which is Kadesh, which is the end of a forty-year covenant history. Rebekah was a daughter of a Syrian and the sister of Laban a Syrian, (who in the next generation of covenant history, broke a covenant with Isaac’s son Jacob.)

Nkomerero y’emyaka amakumi ana eragiddwa mu bajulizi basatu ba Musa, ng’etwala e Kadesi, mu 1863 n’etteeka lya Sande. Obufumbo bwa Isaaka bufumbo bw’endagaano obulaga ekifaananyi ky’obufumbo bwa Kristo n’ab’emitwalo kkumi n’ena n’enkumi nnya ku tteeka lya Sande, eryo lye 1863, lye Kadesi, era lye nkomerero y’ebyafaayo by’endagaano eby’emyaka amakumi ana. Lebbeeka yali muwala w’Omusiriya era muganda wa Labani Omusiriya, (eyali mu mulembe oguddako mu byafaayo by’endagaano n’amenya endagaano ne Yakobo, mutabani wa Isaaka.)

Bethuel means ‘house of desolation or desolator,’ so Rebekah was the daughter of “the house of the desolator.’ Syria means highland and plateau, and Padanaram means Mesopotamia, or the land between. Rebekah was from the bloodline of Syrians who came from Mesopotamia the highland between ‘the Tigris of Assyria’ and ‘the Euphrates of Babylon,’ who represent the lions which the Lord used to scatter his apostate sheep. The house of the desolators was joined with the house of God in the marriage of Isaac and Rebekah. It is not an accident that in the first mention of Padanaram, these two rivers representing the prophetic king of the north who is represented as an overflowing flood is first mention in Genesis 25:20.

Bethuel kitegeeza "ennyumba ey’okuzikirira oba ey’omuzikiriza," kale Rebekah yali muwala wa "ennyumba ey’omuzikiriza." Syria kitegeeza ettaka eriwaggulu era erigazi, ate Padanaram kitegeeza Mesopotamia, oba ettaka ery’awakati. Rebekah yavamu mu musaayi gw’Abasiriya abaava e Mesopotamia, ettaka eriwaggulu eriri wakati wa "the Tigris of Assyria" ne "the Euphrates of Babylon," emigga gino egikiikirira empologoma Mukama ze yakozesa okusasaanya endiga ze ezamwawukako. Ennyumba y’abazikiriza yagattibwa n’ennyumba ya Katonda mu bufumbo bwa Isaac ne Rebekah. Si kisange nti mu kusooka okw’okwogerwako ku Padanaram, emigga gino ebiri, egikiikirira kabaka w’obukiikaddyo ow’obunnabbi, akiikirirwa ng’amazzi agayitiriza agakkulukuta, gisookera ddala okwogerwako mu Genesis 25:20.

The connection of the house of desolation with God’s covenant people continues when Jacob flees from Esau, and ends up at his uncle Laban’s and there serves two periods’ of 2520 days in order to secure the next covenant marriage. One marriage ends with the scattering of the northern kingdom of Israel and the other marriage ends with the scattering of the southern kingdom. When those two kingdoms respective period of scattering ended in 1798 and 1844, the marriage that Jacob labored to accomplish over two periods of 2520 was fulfilled, as the bridegroom came to the marriage on October 22, 1844.

Okugatta kw’enyumba ey’okuzikirira n’abantu ba Katonda ab’endagaano kwe kugenda mu maaso bwe Yakobo yadduka okuva eri Esawu, n’atuuka ewa kojja we Labaani, era eyo n’awereza ebiseera bibiri eby’ennaku 2520 okukkakasa obufumbo obw’endagaano obuddako. Obufumbo obumu buggwaamu n’okusasaanyizibwa kw’obwakabaka obwa mu bukiikakkono bwa Isirayiri, ate obulala ne buggwaamu n’okusasaanyizibwa kw’obwakabaka obwa mu bukiikaddyo. Bwe byaggwaawo ebiseera by’okusasanyizibwa eby’obwakabaka byombi ebyo mu 1798 ne 1844, obufumbo Yakobo mwe yakolera nnyo okulutuukiriza mu biseera bibiri eby’ennaku 2520 bwatuukirizibwa, nga omugole yajja ku mbaga y’obufumbo nga ku 22 Okitobba 1844.

Did Christ then marry Leah, which means ‘weary and tired,’ or did He marry Rachel, which means ‘a good traveler?’ Leah and Rachel represent two classes of travelling virgins, one virgin who ‘grows weary’ and one virgin who ‘travels well’ on the path to marry Jacob on October 22, 1844.

Kale Kristo yawasa Leah, ekitegeeza ‘akooye era aggwamu amaanyi,’ oba yawasa Rachel, ekitegeeza ‘omutambuze mulungi?’ Leah ne Rachel bayimirira ebika bibiri by’abawala abawere abatambula, omu ‘akooyanga’ n’omu ‘atambulira bulungi’ mu kkubo ery’okuwasa Yakobo nga October 22, 1844.

> “They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

> Baali balina omusana ogwaka ennyo ogwali gutekebwawo emabega waabwe ku ntandikwa w’oluguudo, malayika yantegeeza nti gwali 'okukaaba kw’ettumbi ly’ekiro'. Omusana guno gwaka mu luguudo lwonna, ne gutangaazira ebigere byabwe, baleme okwesittala.

> “If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Early Writings, 15.

> Bwe baayimirizanga amaaso gaabwe ku Yesu, eyali mu maaso gaabwe ddala ng’abakulembera okugenda mu kibuga, baabanga mu mirembe. Naye amangu ddala abamu ne bakowa, ne bagamba nti ekibuga kyali wala nnyo, era baali basuubira okuba nga bakiyingiramu dda. Awo Yesu n’abagumya ng’ayimusa omukono gwe ogwa ddyo ogw’ekitiibwa, ne mu mukono gwe ne muvaamu ekitangaala, ne kisaasaana waggulu w’ekibinja ky’abalindirira okujja, ne bakaaba nti, ‘Aleluya!’ Abalala, nga tebebuuza bulungi, ne bagaana ekitangaala ekyali emabega waabwe, ne bagamba nti si Katonda yabadde abakulembera okubatuusa awo. Ekitangaala ekyali emabega waabwe ne kizikira, ne kireka ebigere byabwe mu kizikiza ennyo, ne beesittala ne baleka okulaba akabonero n’Yesu, ne bagwa okuva ku kkubo ne bakkira mu nsi ey’ekizikiza era embi eyali wansi. Ebyawandiikibwa eby’Olubereberye, 15.

In 1844, the Philadelphian Millerite movement went into the marriage. The marriage of October 22, 1844 separated two classes of worshippers represented by Rachel and Leah. Rachel, represents a class who had successfully travelled on the path to the marriage of October 22, 1844, but Leah’s class grew weary. They were then separated and the testing process of the third angel began, right where the testing-process of the Midnight Cry concluded.

Mu 1844, ekibiina ky’Abamillerite eky’e Firadelfiya kyayingira mu mbaga y’obugole. Obugole bwa nga 22 Okitobba 1844 bwawulamu ebika bibiri by’abasinza ebyayimirirwa Rachel ne Leah. Rachel ayimirira ekika ekyamala bulungi okutambula ku kkubo eriggya mu bugole bwa nga 22 Okitobba 1844, naye ekika kya Leah kyakoowa. Awo ebika ebyo ne biwulwamu, era enkola y’okukemebwa ey’omalayikeri ow’okusatu ne etandika, ddala we waakomererera enkola y’okukemebwa ey’Okukaaba kw’ettumbi ly’ekiro.

The marriage had commenced and it was to thereafter to be consummated and tested. The marriage was consummated in 1846, and the testing process of the third angel began. In 1849 and 1850 the Lord was stretching out His hand a second time to gather His remnant. The second table of Habakkuk was then placed into history, as typified by the second sets of Commandments. After Moses broke the first set, the second set of tables were set forth. The 1850 chart replaced the 1843, and in 1850, the testing of ancient Israel as God’s new covenant bride continued towards Kadesh and 1863.

Obufumbo bwali butandise era oluvannyuma bwali bwegenda okutuukirizibwa era bugezebwe. Obufumbo bwatuukirizibwa mu 1846, era enteekateeka y’okugezesebwa ey’amalayika ow’okusatu yatandika. Mu 1849 ne 1850 Mukama yali ng’agolola omukono gwe omulundi ogw’okubiri okuŋŋaanya ensigalira ye. Olwo ekibawo kya Habakkuku eky’okubiri ne kiteekebwa mu byafaayo, nga bwe kyafaananyizibwa ebipande eby’okubiri eby’Ebiragiro Ekkumi. Oluvannyuma Musa bwe yamenya ebipande ebyasooka, ebipande eby’okubiri ne byateekebwawo. Ekibawo kya 1850 kyaddira mu kifo kya 1843, era mu 1850 okwegezesebwa kwa Isirayiri eky’edda nga mugole wa Katonda w’endagaano empya ne kweyongerayo okutuuka e Kadesi n’okutuuka mu 1863.

In 1856, more water from the two rivers came through the pen of Hiram Edson. The light upon the “seven times” which came through Edson’s pen, was the light represented by the two rivers that began their prophetic testimony at the Garden of Eden. The Garden of Eden is a symbol of mankind’s rebellion against God’s law, and is where the waters of the Ulai and Hiddekel rivers begin their journey. They travel through covenant history, for that Garden, the symbol of rebellion, is also where a lamb was slain to provide clothes to replace the fig leaves upon Adam and Eve. Covenant history begins with the covenant of life between Adam and God. That covenant symbolized by the tree of life, led to the broken covenant by Adam and Eve, that initiated a new covenant of life, when the Lamb slain from the foundation of the world provided clothing for the naked and lost pair. The two rivers which flow from that Garden ultimately become the symbols of the powers God employs as His rod of chastisement.

Mu 1856, amazzi agasingawo okuva mu migga gyombi gaayita mu kalamu ka Hiram Edson. Omusana ku "emirundi musanvu" ogwajjira okuyita mu kalamu ka Edson, gwali omusana ogukiikirirwa emigga ebiri egyatandika obujulizi bwagyo obw’obunnabbi mu Lusuku lwa Eddene. Olusuku lwa Eddene lubeera akabonero k’obujeemu bw’abantu eri etteeka lya Katonda, era we mazzi g’emigga gya Ulai ne Hiddekel gatandikira olugendo lwaago. Gatambula mu byafaayo by’endagaano, kubanga olusuku olwo, akabonero k’obujeemu, era we yattibirwa endiga okuwa engoye ez’okukyusa ebikoola by’omuti gw’enkooge ebyali ku Adamu ne Eva. Ebyafaayo by’endagaano bitandikira ku ndagaano ey’obulamu wakati wa Adamu ne Katonda. Endagaano eyo, eyakiikirirwa omuti gw’obulamu, yagobererwa okumenyeka kw’endagaano okwakolebwa Adamu ne Eva; ne kyanjula endagaano empya ey’obulamu, mu kiseera Mwana gw’Endiga eyattibwa okuva ku ntandikwa y’ensi bwe yababbika mu ngoye abombi abaali b’obwereere era abaali babuze. Emigga ebiri egiva mu Lusuku olwo olw’Eddene, oluvannyuma gifuka obubonero bw’obuyinza Katonda bw’akozesa ng’omuggo gwe ogw’okubonereza.

> O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation. I will send him against an hypocritical nation, and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them down like the mire of the streets. Isaiah 10:5, 6.

> Ai Asuli, omuggo gw’obusungu bwange, era omuggo oguli mu mukono gwe gwe busungu bwange. Ndimutumya eri eggwanga erya bukuusa, era ku bantu b’obusungu bwange ndimuwe ekiragiro: anyage omunyago, atwale n’omunyagwa, era abalinnyirize wansi ng’obusuwa obw’omu nguudo. Isaaya 10:5, 6.

Those two rivers flowed out of Eden into the lineage of Rebekah and her covenant marriage to Isaac, and onward to Jacob, where the water of the two rivers is represented as two distinct periods of seven times. Then, the same two rivers flow through the last six chapters of Daniel, where three chapters are represented by each river. One river represents the increase of knowledge which was unsealed in chapters seven, eight and nine and the other river represents the increase of knowledge which was unsealed in chapters ten, eleven and twelve.

Emigga egyo ebiri gyava mu Edeni ne giyingira mu lulyo lwa Lebeka n’obufumbo bwe obw’endagaano ne Isaaka, era ne gigenda okutuuka eri Yakobo, gye amazzi g’emigga gyombi gayimirizibwa ng’ebiseera bibiri eby’enjawulo eby’emirundi musanvu. Awo oluvannyuma, emigga ebyo ebiri byennyini biyita mu nsuula mukaaga ez’enkomerero ez’ekitabo kya Danyeri, nga buli mugga guweebwa ensuula ssatu. Omugga ogumu guyimirira okwongereka kw’amagezi okwaggulwawo mu nsuula musanvu, munaana ne mwenda, ate omugga omulala guyimirira okwongereka kw’amagezi okwaggulwawo mu nsuula kkumi, kkumi n’emu ne kkumi na bbiri.

Chapters seven, eight and nine are represented as the vision of the Ulai and Christ is portrayed in a similar way in chapters ten, eleven and twelve. In both river visions, represented by three chapters—Christ is represented as standing upon the water.

Essuula omusanvu, munaana n’omwenda ziragibwa ng’ekyolesebwa ky’Omugga Ulai, era Kristo alagibwa mu ngeri efaanagana mu ssuula kkumi, kkumi n’emu, ne kkumi na bbiri. Mu byolesebwa by’emigga byombi, ebiragibwa mu ssuula ssatu, Kristo alagibwa ng’ayimiridde ku mazzi.

> And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:15, 16.

> Awo olwatuuka, bwe nnalaba ekyolesebwa, nze, nze Danyeri, ne nnoonya amakulu gaakyo; awo, laba, waaliwo eyayimirira mu maaso gange ng’ekifaananyi ky’omusajja. Ne mpulira eddoboozi ly’omusajja okuva wakati w’emabbali g’omugga Ulayi, eryayita ne ligamba nti, Gabuliyeri, tegeereza omusajja ono ekyolesebwa. Danyeri 8:15, 16.

The vision of Christ in chapter ten is similar to the vision John witnessed in Revelation chapter one, and in Daniel’s vision of chapter eight Palmoni is upon the waters, as He was in chapter twelve, where He was clothed in linen.

Ekyolesebwa kya Kristo mu mutwe ogw’ekkumi kifaanagana n’ekyolesebwa Yokaana kye yalaba mu Okubikkulirwa omutwe ogwasooka, era mu ekyolesebwa kya Danyeri eky’omutwe ogw’omunaana Palmoni ali ku mazzi, nga bwe yali mu mutwe ogw’ekkumi n’ebiri, we yali ayambadde olugoye olw’olunina.

> “At the time of Gabriel’s visit, the prophet Daniel was unable to receive further instruction; but a few years afterward, desiring to know more of subjects not yet fully explained, he again set himself to seek light and wisdom from God. ‘In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all…. Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen whose loins were girded with fine gold of Uphaz. His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in color to polished brass, and the voice of his words like the voice of a multitude.’

> Mu kiseera eky’okukyalira kwa Gabulayiri, nnabbi Danyeri teyasobola kufuna obulagirizi obw’okweyongera; naye oluvannyuma lwa myaka emitono, ng’ayagala okumanya ebisingawo ku nsonga ezzaali tezinnannyonnyolwa bulungi, nate yeetegeka okunoonya ekitangaala n’amagezi okuva eri Katonda. ‘Mu nnaku ezo nze Danyeri nnali mu kunakuwala okumala wiiki ssatu ezijjuvu. Saalya mugaati gwonna ogw’ekinyumirwa, so tewaayingira nnyama newankubadde wayini mu kamwa kange, so te nasiga mafuta ku mubiri gwange n’akatono... Awo ne nnyimusa amaaso gange ne ntunula, laba, waaliwo omusajja omu ayambadde lineni, n’ekiwato kye nga kisibiddwa zaabu ennungi ey’e Ufazi. Omubiri gwe gwali ng’ejjinja erya berili, n’obuso bwe ng’endabika y’okumyansa kw’ekidduka ky’enkuba, n’amaaso ge ng’ettaala z’omuliro, n’emikono gye n’ebigere bye nga birabika ng’ekikomo ekisunsuddwa, n’eddoboozi ly’ebigambo bye nga ddoboozi ly’ekibiina ekinene.’

> “No less a personage than the Son of God appeared to Daniel. This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. Our Lord now comes with another heavenly messenger to teach Daniel what would take place in the latter days. This knowledge was given to Daniel and recorded by inspiration for us upon whom the ends of the world are come.” Review and Herald, February 8, 1881.

> “Tewali mulala wabula Mwana wa Katonda ye y’eyalabikira Daniyeri. Ennyonnyola eno efaanagana n’eyo Yokaana gye yawa, Kristo bwe yamulabisibwa ku Kizinga kya Patimosi. Mukama waffe kaakano ajja n’omubaka omulala ow’eggulu okutegeeza Daniyeri ebigenda okubaawo mu nnaku ez’enkomerero. Obutegeera buno bwaweereddwa Daniyeri era n’abuwandiika nga bwe yakubirizibwa ku lwa ffe, abatuuseko enkomerero z’ensi.” Review and Herald, Febwali 8, 1881.

In the Hiddekel vision of Christ in chapter ten Christ is upon the water and clothed in linen and in the Ulai vision He is upon the water. The vision of Revelation one aligns with the vision presented in the Ulai and Hiddekel visions, where Sister White identifies that it is “no less a personage than the Son of God.” When she identifies the angel of Revelation ten she states the angel was “no less a personage than Jesus Christ.” The angel in Revelation ten lifts up His hand to heaven and swears by Him that liveth forever and ever, connected with the vision of Christ in chapter twelve who lifts up both His hand to heaven and swears by Him that liveth forever and ever. In Revelation ten He is upon both the water and land.

Mu kwolesebwa kwa Kristo ku mugga Hiddekel mu mutwe ogw’ekkumi, Kristo ayimiridde ku mazzi era ayambadde ebyambalo bya lineni; era mu kwolesebwa ku mugga Ulai naye ayimiridde ku mazzi. Ekyolesebwa ky’Okubikkulirwa essuula emu kikwatagana n’ekiragibwa mu byolesebwa bya Ulai ne Hiddekel, nga Sister White ategeeza nti “si mulala wabula Mwana wa Katonda yennyini.” Bwe alambulula malayika w’Okubikkulirwa essuula kkumi, agamba nti malayika oyo “si mulala wabula Yesu Kristo yennyini.” Malayika mu Okubikkulirwa essuula kkumi asitula omukono gwe eri eggulu era alayira ku Oyo abeerawo emirembe n’emirembe, nga kino kigattagana n’ekwolesebwa kya Kristo mu mutwe ogwa kkumi n’abiri, omwo asitula emikono gye gyombi eri eggulu n’alayira ku Oyo abeerawo emirembe n’emirembe. Mu Okubikkulirwa essuula kkumi ali ku nnyanja n’ettaka byombi.

What exists “between the banks” of a river is water, and Daniel heard “a man’s voice between the banks,” so the voice came from the man upon the water, and the voice was the sound of the waters of the Ulai river.

Ekiri "wakati w'emabbali" g'omugga kye amazzi, era Danyeri yawulira "eddoboozi ly'omusajja wakati w'emabbali," kale eddoboozi lyava eri omusajja eyali ku mazzi, era eddoboozi lyali eddoboozi ly'amazzi g'omugga Ulai.

> And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold

> Era ku lunaku olw'amakumi abiri mu nnya olw'omwezi ogusooka, nga ndi ku lubalama lw'omugga omukulu, oguyitibwa Hiddekel; awo ne nnyimusa amaaso gange, ne ntunuulira, laba

> a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. …

> omusajja omu eyayambadde linena, ng’ebbamba lye lisibiddwa zaabu ennungi ey’e Ufazi: Omubiri gwe nga berilu, n’obuso bwe nga okulabika kw’emunyeeto, n’amaaso ge ng’ettaala z’omuliro, n’emikono gye n’amagulu ge nga mu langi nga ekikomo ekisunsuddwa, n’eddoboozi ly’ebigambo bye ng’eddoboozi ly’ekibiina ekinene. ...

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. 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? 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.

> Naye ggwe, ai Danyeri, ggalawo ebigambo, oteeko akabonero ku kitabo okutuusa ku biro by'enkomerero: abangi baliddukira wano ne wali, n'okumanya kuliyongera. Awo nze Danyeri ne ntunula, laba, wayimiriddeyo abalala babiri, omu ku lubbali luno lw'omugga, n'omulala ku lubbali olulala lw'omugga. Era omu n'agamba omusajja ayambadde olugoye lwa lineni, eyali ku mazzi g'omugga, nti, Kinaatwala bbanga ki okutuuka ku nkomerero y'ebyewuunyo bino? Nange ne mpulira omusajja ayambadde olugoye lwa lineni, eyali ku mazzi g'omugga, bwe yayimusa omukono gwe ogwa ddyo n'ogwa kkono eri eggulu, n'alayira ku oyo abeera emirembe gyonna nti kiriba okumala ekiseera, ebiseera, n'ekitundu ky'ekiseera; era bwe anaba amaze okusaasaanya amaanyi g'abantu abatukuvu, ebyo byonna bijja kuggwawo.

> And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 10:4–6; 12:4–10.

> Nawulira, naye saategeera; awo ne ngamba nti, Ai Mukama wange, enkomerero y’ebintu bino eriba ki? N’ayogera nti, Genda mu kkubo lyo, Danyeri; kubanga ebigambo bino byaggaliddwa era bibikkiddwa okutuusa ku kiseera ky’enkomerero. Abangi banaatukuzibwa, ne bafuulibwa abeeru, ne bagezesebwa; naye ababi banaakola obubi; era tewali mu babi anategeera; naye abagezi banaategeera. Danyeri 10:4-6; 12:4-10.

The great rivers of Shinar as Sister White identifies them, are both attached to a vision where Christ is upon the water speaking, for His voice is as the sound of many waters. In both visions the question of “how long” is asked. Both rivers are also represented in Daniel’s ‘question and answer’ of chapter eight, which is the central pillar and foundation of Adventism. There, the two rivers are symbols of the “seven times” of scattering and trampling down of both the sanctuary and the host. The two rivers fulfill their role as God’s rod of chastisement, only to thereafter flow into the Millerite history of the first angel, where William Miller discovered his first prophetic jewel, which was the line of the “seven times” in Leviticus twenty-six. The two rivers represent the two scatterings of 2520 years, which were accomplished by the two lions of Assyria and Babylon, who are represented by the Tigris and Euphrates, and of course by Leah and Rachel, nieces of Rebekah, whose covenant marriage occurred when Isaac was forty years old, as recorded in Genesis 2520.

Emigga eminene egy’e Shinar, nga Sister White bw’agirambulula, gyombi gikwataganiddwa n’ekyolesebwa awali Kristo nga ali ku mazzi ng’ayogera, kubanga eddoboozi lye liri ng’eddoboozi ly’amazzi mangi. Mu ebyolesebwa byombi kibuzibwa ekibuuzo eky’okuti, ‘kinaamalayo ebbanga ki?’ Emigga gyombi era gifaananyiziddwa mu ‘kibuuzo n’okuddamu’ ekiri mu Danyeri essuula munaana, ekyo kye kimanyiddwa nga empagi ey’omu kkati n’omusingi gw’Adiventisimu. Eyo, emigga gyombi gibeera ng’obubonero bwa ‘emirundi musanvu’ egy’okusaasaanyizibwa n’okunyatirwamu kw’ekifo ekitukuvu n’eggye. Emigga egyo gyombi gituukiriza omulimu gwagyo nga omuggo gwa Katonda ogw’okubonereza, ne zivuddeyo oluvannyuma ne zyingira mu byafaayo bya ba Millerite eby’omumalayika asooka, mwe William Miller yazuulira ejjinja lye ery’obunnabbi ery’olubereberye, eryali olunyiriri lwa ‘emirundi musanvu’ mu Laweerika essuula amakumi abiri mu mukaaga. Emigga gyombi gikiraga okusaasaanyizibwa okubiri okw’emyaka 2520, okwatuukirizibwa empologoma ebbiri eza Asuli ne Babulooni, ezifaananyizibwa nga Tigirisi ne Efurati, era naddala Lea ne Rakeri, abaana b’omuganda wa Rebekah, Rebekah eyafumbirwa mu ndagaano nga Isaaka yali wa myaka amakumi ana, nga bwe byawandiikibwa mu Olubereberye 2520.

Miller only presented the scattering of “seven times” against the southern kingdom of Judah, which was fulfilled with the 2300-year prophecy in 1844. In 1856, the “new wine” of the “seven times” identified the same scattering upon the northern kingdom ending in 1798. As the first prophetic discovery of William Miller, the water of the river Euphrates arrived as the alpha doctrine in the history of the first angel. The water of the Ulai river arrived with the third angel. The alpha discovery of Miller was the seven times represented by the river Ulai and the omega discovery of Hiram Edson was the seven times represented by the Hiddekel river.

Miller yalaga kyokka okusasaanyizibwa kw’“emirundi musanvu” ku bwakabaka obw’amaserengeta bwa Yuda, okwakutuukirira wamu n’obunnabbi obwa myaka 2300 mu 1844. Mu 1856, “envinnyo empya” ey’“emirundi musanvu” yategeeza okusasaanyizibwa ogumu ogwo ku bwakabaka obw’obukiikakkono okwaggwawo mu 1798. Nga okuzuula okusooka okw’eby’obunnabbi kwa William Miller, amazzi g’omugga Furati gaatuuka ng’enjigiriza eya “alpha” mu byafaayo bya malayika asooka. Amazzi g’omugga Ulayi gaatuuka wamu ne malayika ow’okusatu. Okuzuula kwa Miller okw’“alpha” kwali “emirundi musanvu” ekyakiikirirwa mu mugga Ulayi, ate okuzuula kwa Hiram Edson okw’“omega” kwali “emirundi musanvu” ekyakiikirirwa mu mugga Hidekeli.

The 2520 represents the length of the period that is the same for each kingdom, but that begins and ends forty-six years apart. 1798 marks the time of the end and the arrival of the first angel of Revelation fourteen. 1798 is the fulfillment of the 2520 years of scattering brought upon the northern kingdom by the lion of Assyria. 1844 is the fulfillment of the “seven times” brought upon the southern kingdom and is represented by the lion of Babylon. The two rivers are the bookends for the history of the first and second angels’ messages that ended with the arrival of the third on October 22, 1844, when both the seventh trumpet and also the jubilee trumpet were sounded on the antitypical Day of Atonement.

Ennamba 2520 eraga obuwanvu bw’ekiseera ekyenkana eri obwakabaka buli, naye nga kitandika ne kiggwa nga byawukana mu myaka amakumi ana mu mukaaga. 1798 eraga ekiseera ky’enkomerero era n’okutuuka kwa malayika asooka ow’Okubikkulirwa essuula ey’ekkumi n’ena. 1798 kwe kutuukirizibwa kw’emyaka 2520 egy’okusaasaanyizibwa, ebyaleetebwa ku bwakabaka obw’amambuka olw’empologoma ey’e Asiriya. 1844 kwe kutuukirizibwa kw’“emirundi musanvu” egyaleetebwa ku bwakabaka obw’amaserengeta, era ekyo kikiikirirwa empologoma ey’e Babulooni. Emiiga ebbiri gifuuka ensalo ezikoma n’ezitandikira ebyafaayo by’obubaka bw’abamalayika asooka n’ow’okubiri, ebyaggwaawo mu kutuuka kw’ow’okusatu nga Okitobba 22, 1844, lwe baafuuyibwa byombi ekondeere ey’omusanvu n’ekondeere ey’ejjubiri ku Lunaku olw’Okutangirirwamu olw’ekifaananyi ekituufu.

> Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:9.

> Awo olivuga ekkondeere lya Yubile ku lunaku olw’ekkumi olw’omwezi ogw’omusanvu; ku lunaku lw’okutangirirwa munaavuga ekkondeere mu nsi yammwe yonna. Abaleevi 25:9.

The sounding of the seventh trumpet is a symbol of Christ’s work in combining His Divinity with humanity, and is represented by the 2300 years of the Ulai River vision, and the sounding of the jubilee trumpet is a symbol of the covenant of the land that was broken and brought upon God’s people, what Daniel called the curse and oath of Moses, and what Moses called the “quarrel of God’s covenant.”

Okufuuwa ekkondeere ery’omusanvu kwe kabonero akalaga omulimu gwa Kristo mu okugatta Obwa-Katonda bwe n’obuntu, era kiyimiririrwa mu myaka 2300 egy’okwolesebwa kw’Omugga Ulai; ate n’okufuuwa ekkondeere ery’ekijubili kwe kabonero ky’endagaano ey’ettaka eyamenyebwa ne eleteekebwa ku bantu ba Katonda, kye Daniyeri yayita ‘ekikolimo n’ekirayiro kya Musa,’ era Musa kye yayita ‘enkaayana z’endagaano ya Katonda.’

> 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. Daniel 9:11.

> Weewaawo, Abaisirayiri bonna bamenye amateeka go, era baava ku mateeka go baleme kuwuliriza eddoboozi lyo; ky’ensonga lwaki ekikolimo kifukiddwa ku ffe, n’ekirayiro ekyawandiikiddwa mu mateeka ga Musa omuddu wa Katonda, kubanga twonoonyezza eri ye. Danyeri 9:11.

The “curse” and the “oath” written of “in the law of Moses” is the “seven times” of Leviticus twenty-six. The word translated as “oath” is the same Hebrew word that in Leviticus is translated as “seven times.” The curse, for breaking the oath of the covenant in chapter twenty-five, is set forth in chapter twenty-six, where Moses identifies the curse as the “quarrel of the covenant.”

“Ekikolimo” n’“ekirayiro” ebyawandiikibwa “mu mateeka ga Musa” bye “emirundi musanvu” egyogerwako mu Levitiko omutwe ogw’amakumi abiri mu mukaaga. Ekigambo ekivunuliddwa ng’“ekirayiro” kye kimu n’ekigambo ky’Olwebbulaniya ekivunuliddwa mu Levitiko ng’“emirundi musanvu.” Ekikolimo olw’okumenya ekirayiro ky’endagaano mu mutwe ogw’amakumi abiri mu ttano kyanjulirwa mu mutwe ogw’amakumi abiri mu mukaaga, we Musa akitegeeza ng’“okuwakana kw’endagaano.”

> Then will I also walk contrary unto you, and will punish you yet seven times for your sins. 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 26:24, 25.

> Awo nange ndibatambuliranga nga mbalwanyisa, era ndibabonereza emirundi musanvu olw’ebibi byammwe. Era ndibaleetera ekitala ku mmwe, ekigenda okuwoolera enkaayana ey’endagaano yange; era bwe munaakegatta mu bibuga byammwe, ndituma kawumpuli mu mmwe; era munaweebwayo mu mukono gw’omulabe. Eby’Abaleevi 26:24, 25.

The Lord brought the sword of the lion of Assyria upon the northern kingdom to “punish” them by delivering them into “the hand of the enemy,” in 723 BC. Forty-six years later in 677 BC, the southern kingdom felt the curse of Moses. The curse of Moses is the quarrel of the covenant. For forty-six years the lions of Mesopotamia were employed by God to remove and trample down the host. At the end of that period of forty-six years Nebuchadnezzar destroyed the sanctuary. The host of Daniel’s question in verse thirteen of Daniel eight was enslaved by their enemies over a forty-six-year period that culminated with the destruction of the sanctuary, which was the other subject that was to be trampled down in verse thirteen. When those rivers reached 1798 and 1844 respectably, a host had been gathered together as a temple, for the host is a body, and the body is a temple. At the end of that period the temple erected over the forty-six years was to join with the heavenly temple in the marriage of Divinity with humanity. Marriage is between two temples, and what God joins together is not to be apart.

Omukama yaleeta ekitala ky’empologoma ya Asuliya ku bwakabaka obw’obukiikaddyo okubakola "okubabonereza" ng’abawa mu "mukono gw’omulabe," mu mwaka gwa 723 BC. Olw’emyaka amakumi ana mukaaga oluvannyuma, mu 677 BC, obwakabaka obw’obukiikakkono bwawulira ekikolimo kya Musa. Ekikolimo kya Musa kye "okusasula omusango olw’endagaano." Okumala emyaka amakumi ana mukaaga, empologoma za Mesopotamiya zaakozesebwa Katonda okusangula n’okunyirira wansi eggye. Ku nkomerero y’ebbanga eryo ery’emyaka amakumi ana mukaaga Nebukadduneeza yazikiriza awatukuvu. Eggye eryogerwako mu kibuzo kya Danyeri mu Danyeri 8:13 lyatwalibwa mu buddu abaalabe baalyo okumala ebbanga ery’emyaka amakumi ana mukaaga, eryaggwako n’okuzikirizibwa kw’awatukuvu, nga awatukuvu kye kyali ekintu ekirala ekyagambibwa okunyirirwawo mu 8:13. Emigga egyo bwe gyatuuka mu 1798 ne mu 1844 nga buli gumu ku gyo ne gutuuka ku gwagwo, eggye lyali likuŋŋaanyiziddwa wamu ng’eryeekaalu, kubanga eggye ke mubiri, era omubiri ye yeekaalu. Ku nkomerero y’ebbanga eryo yeekaalu eyazimbibwa mu myaka amakumi ana mukaaga yali okugatta ne yeekaalu ey’omu ggulu mu bufumbo bwa Obwakatonda n’obuntu. Obufumbo buba wakati wa yeekaalu bbiri, era ekyagattibwa Katonda tekisaanidde kwawulwawo.

The water of the Tigris came to 1798 and the water of the Euphrates came to 1844. Just before the arrival of the third angel, the second angel arrived, and thereafter at the Exeter, New Hampshire camp meeting on August 12–17, 1844, the message of the Midnight Cry was poured out. Exeter means “a water fortress,” and at the camp meeting, there was a counterfeit meeting held in a different tent, set up by a group from Watertown, Massachusetts. The waters that originated in Eden, according to Sister White, were about to be dispersed as “a tidal wave” across the eastern seaboard of the United States. The earthquake which triggered that tidal wave occurred in the Garden of Eden when Satan conquered mankind, causing a seismic upheaval in Eden whose waves reached the Midnight Cry of the Millerite history. That tidal wave floods into the Midnight Cry in the history of the one hundred and forty-four thousand, and the wave that began at the earthquake of Adam’s sin reaches to the earthquake of the Sunday law of Revelation chapter eleven.

Amazzi g’omugga Tigris gaatuuka mu 1798, era amazzi g’omugga Euphrates gaatuuka mu 1844. Nga katono ddala nga tekunnabaawo okutuuka kwa malayika ow’okusatu, malayika ow’okubiri n’atuuka, era oluvannyuma ku lukiiko lw’omu lusiisira e Exeter, New Hampshire, nga 12–17 Agusito 1844, obubaka bw’Okukaaba kw’omu ttumbi ly’ekiro ne bufukibwa. Exeter kitegeeza ‘ekigo ky’amazzi,’ era ku lukiiko olw’omu lusiisira waabangawo olukiiko olw’obukyamu olwategekebwa ekibinja okuva e Watertown, Massachusetts, mu weema endala. Ng’okusinziira ku Mukyala White, amazzi agaava mu Edeni gaali gaakusasanyizibwa ng’ ‘omuyengo omunene ogw’ennyanja’ ku lubalama lw’ennyanja olw’ebuvanjuba olw’Amerika. Omusisi gw’ensi ogw’ateekawo omuyengo ogwo gwabbaawo mu Lusuku lwa Edeni, Setaani bwe yawangula abantu, ne gutera okukankana okw’amaanyi mu Edeni, amayengo gaago ne gatuuka ku Okukaaba kw’omu ttumbi ly’ekiro mu byafaayo by’Abamillerite. Omuyengo ogwo guyingirira mu Okukaaba kw’omu ttumbi ly’ekiro mu byafaayo bya 144,000, era omuyengo ogutandika ku musisi gw’ensi ogw’ekibi kya Adamu gutuuka ku musisi gw’ensi ogw’etteeka erya Sande erya mu Okubikkulirwa essuula kkumi n’emu.

The voice of Christ is the voice of many waters, and the waters combined make up the message of the latter rain. Isaiah and his son Shearjashub are standing in verse three of chapter seven at the pool from the upper conduit, presenting the latter rain message in the sealing time of the one hundred and forty-four thousand. There Isaiah’s pronouncement upon the foolish and wicked king Ahaz is that the Lord would send upon Ahaz the waters of Assyria, king Sennacherib and his water would flow up to the neck.

Eddoboozi lya Kristo lye ddoboozi ly’amazzi mangi, ate amazzi ago nga gaggatiddwa, gakola obubaka bw’enkuba ey’enkomerero. Isaaya ne mutabani we Shearjashub bayimiridde mu olunnyiriri olusatu olw’Essuula ey’omusanvu, ku kidiba ekiva mu muyombo gw’amazzi ogwaggulu, nga baleeta obubaka bw’enkuba ey’enkomerero mu kiseera eky’okuteekebwako akabonero ky’abantu 144,000. Eyo Isaaya n’alangirira ku kabaka omusiru era omubi Ahaz, ng’agamba nti Mukama agenda okumusindikiriza amazzi ga Asiriya, kabaka Sennacherib; era amazzi ge ganaalinnya okutuuka mu bulago.

> The Lord spake also unto me again, saying, Forasmuch as this people refuseth the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah’s son; Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks: And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:5–8.

> Mukama nayogera nange nate, ng’agamba, Kubanga abantu bano bagaana amazzi ga Siloowa agatambula mpola, ne basanyukira Rezini n’omwana wa Remaliya; kale nno, laba, Mukama aleeta ku bo amazzi g’omugga, amaanyi era amangi, ye kabaka wa Asiriya, n’ekitiibwa kye kyonna; era alinnya ku mikutu gyagwo gyonna, n’asukkirira ku mabbali gaagwo gonna. Era aliyita mu Yuda; alijjula n’asukkirira, alituuka ne ku bulago; era okugolola ebiwaawaatiro bye kulijjuza obugazi bw’ensi yo, ai Emmanweri. Isaaya 8:5-8.

Ahaz refused the waters that were ‘sent’ by the Lord, so the Lord ‘sent’ the waters of Assyria to Ahaz. Ahaz “rejoiced” in the confederacy of “Rezin and Remaliah’s son.” Ahaz “rejoices” in a counterfeit latter rain message represented by Rezin and Remaliah’s son.

Ahaz yagaana amazzi Mukama ge 'yatuma', noolwekyo Mukama n'a 'tuma' amazzi ga Bwasuli eri Ahaz. Ahaz "yasanyukira" mu mukago gwa "Rezini ne mwana wa Remaliya." Ahaz "asanyuka" mu bubaka obw'obulimba obw'enkuba ey'enkomerero obukiikirirwa Rezini ne mwana wa Remaliya.

Rezin and the son of Remaliah, who is Pekah, king of the northern kingdom, represent a counterfeit of Isaiah and his son. The foolish and wicked king Ahaz “rejoices” in the confederacy represented by the ten northern tribes of Israel and Syria, typifying the unlawful relationship of church and state at the Sunday law. Ahaz rejoices, for shame and joy are the two opposites emotions that are employed by inspiration to address those who are represented in the debate of the latter rain. When Jeremiah ate the little book it was the joy and rejoicing of his heart, and Joel informs us God’s people will never be ashamed. Ahaz, as a Laodicean is blind, so he is rejoicing in the false water message and rejecting Isaiah’s true water message. He should be ashamed for trusting in the counterfeit latter rain message represented by the flood of the king of the north, but he has rejected the message of Shiloah.

Rezin n’omwana wa Remaliah, ye Pekah, kabaka w’obwakabaka obw’obukiikakkono, bakiikirira ekifaananyi eky’obulimba kya Isaiah n’omwana we. Kabaka Ahaz omusirusiru era omubi “asanyuka” mu mukago ogukiikirirwa ebika kkumi eby’obukiikakkono eby’e Israel ne Syria, oguweereza nga ekifaananyi ky’okuyunga okutakkirizibwa kw’ekkanisa n’obufuzi ku tteeka lya Ssande. Ahaz asanyuka, kubanga ensonyi n’essanyu bye biwulira ebikontana bibiri ebikozesebwa obutegeezebwa obw’Omwoyo okutegeeza abo abakiikirirwa mu mpaka ezikwata ku mvula ey’oluvannyuma. Jeremiah bwe yalyeko ekitabo ekitono, kyali essanyu n’okujaguza kw’omutima gwe, era Joel atutegeeza nti abantu ba Katonda tebalikwatibwa n’ensonyi. Ahaz, nga wa Laodikiya, muzibe mu maaso, kyava asanyukira obubaka bw’amazzi ob’obulimba era ng’agaana obubaka bw’amazzi ob’amazima bwa Isaiah. Alina okuswala olw’okwesiga obubaka obw’emvula ey’oluvannyuma obw’obulimba obukiikirirwa amataba g’ekabaka w’obukiikakkono, naye agaanye obubaka bwa Shiloah.

The message of Shiloah in Isaiah eight is the message of the latter rain. The pool of Shiloah is identified in the New Testament as the pool of Siloam. In Hebrew or Greek it means “sent.” It was expedient for Christ to leave that He might “send” the Holy Spirit. Isaiah and Ahaz are at the pool of Shiloah, and the test is based upon whether to have faith in the pool Shiloah as represented by Isaiah and his son, or faith in Rezin and Remaliah’s son? Ahaz is choosing between two waters, the waters of Shiloah or the waters of the King of Assyria. Ahaz rejoiced in the alliance and message represented by Rezin and Remaliah’s son and he therefore received the flood of desolation, instead of the water that runs softly at his judgment. His judgment represents the Sunday law when the king of the north overflows the entire world like a flood. It does so from the Sunday law onward, when the flood of the Midnight Cry is also sweeping the world.

Obubaka bwa Shiloah mu Yesaaya omunaana bwe bumu n’obubaka bw’emvula ey’oluvannyuma. Ekidiba kya Shiloah kimanyiddwa mu Endagaano Empya okuba ekidiba kya Siloamu. Mu Olwebbulaniya oba mu Olugereeka kitegeeza ‘eyatumiddwa.’ Kyasaanidde Kristo okugenda, alyoke ‘atume’ Omwoyo Omutukuvu. Yesaaya ne Ahaz bali ku kidiba kya Shiloah, era ekigezo kibeera ku nsonga y’okusalawo okwesiga ekidiba kya Shiloah nga kiragaiddwa Yesaaya n’omwana we, oba okwesiga Rezin n’omwana wa Remaliya? Ahaz alondamu wakati w’amazzi abiri, amazzi ag’e Shiloah oba amazzi aga Kabaka wa Asiriya. Ahaz yasanyukira endagaano n’obubaka ebyayimirirwa Rezin n’omwana wa Remaliya, era bw’atyo n’afuna omujjuzo ogw’okuzikiriza, mu kifo ky’amazzi agatambula mpola mu musango gwe. Omusango gwe gulaga etteeka lya Sande, lwe kiseera Kabaka w’Obukiikakkono ayiririra ku nsi yonna ng’omujjuzo. Kino kitandika okuva ku tteeka lya Sande okudda mu maaso, nga n’omujjuzo gw’Okukaaba okw’omu ttumbi ly’ekiro gukulukutira ku nsi yonna.

Ahaz rejoices in the alliance of the ten northern tribes and Syria, and thus rejoices in the message that combines church and state, as represented by every unlawful alliance found within God’s Word. Isaiah represents a Philadelphian and Ahaz a Laodicean. Christ connects Isaiah’s testimony with His own when He cures the blind man, a Laodicean at the pool of Siloam.

Ahazi asanyukira omukago wakati w’ebika kkumi eby’obukiikakkono ne Siriya, era bw’atyo asanyukira obubaka obugatta ekkanisa ne gavumenti, nga bwe busimbibwa mu buli mukago ogutakkirizibwa ogusangibwa mu Kigambo kya Katonda. Isaaya ayimirira ow’e Firadefiya, ate Ahazi ow’e Lawodikiya. Kristo agatta obujulizi bwa Isaaya n’obuwe bwe bwennyini ng’awonya omusajja omuzibe w’amaaso, ow’e Lawodikiya, ku kidiba kya Siloamu.

> And as Jesus passed by, he saw a man which was blind from his birth. And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind?

> Era Yesu bwe yali ng’ayitawo, yalaba omusajja eyali omuzibe w’amaaso okuva lwe yazaalibwa. Abayigirizwa be ne bamubuuza, nga bagamba nti, Omuyigiriza, ani eyakoze ekibi, ono, oba abazadde be, n’azaalibwa azibe w’amaaso?

> Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him. I must work the works of him that sent me, while it is day: the night cometh, when no man can work. As long as I am in the world, I am the light of the world. When he had thus spoken, he spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay, And said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent.) He went his way therefore, and washed, and came seeing.

> Yesu n’addamu nti, Tewali ky’asobye ono, newaakubadde bazadde be; naye eri nti ebikolwa bya Katonda birabike mu ye. Kiteekwa nkole ebikolwa by’oyo eyantuma nga wali emisana; ekiro kijja, nga tewali muntu ayinza kukola. Nga bwe ndi mu nsi, ndi omusana gw’ensi. Bwe yamaze okwogera bw’ati, n’asuula amalusu mu ttaka, n’akolamu ebbumba, n’asiiga amaaso g’omuzibe w’amaaso n’ebbumba, n’amugamba nti, Genda onaabe mu kidiba kya Sirowamu (ekitegeeza, Atumiddwa). Awo n’agenda, n’anaaba, n’akomawo ng’alaba.

> The neighbours therefore, and they which before had seen him that he was blind, said, Is not this he that sat and begged? Some said, This is he: others said, He is like him: but he said, I am he. Therefore said they unto him, How were thine eyes opened?

> Awo abaliraanwa, n’abo abaali balimulabako edda nga muzibe w’amaaso, ne bagamba nti, Si ye ono eyali atuula nga asabiriza? Abamu ne bagamba nti, Ono ye; abalala ne bagamba nti, Afaanana naye; naye ye n’agamba nti, Nze nze. Awo ne bamubuuza nti, Amaaso go gaaggulibwa bitya?

> He answered and said, A man that is called Jesus made clay, and anointed mine eyes, and said unto me, Go to the pool of Siloam, and wash: and I went and washed, and I received sight. John 9:1–11.

> N’addamu n’agamba nti, Omusajja ayitibwa Yesu yafumba ettaka, n’asiiga ku maaso gange, n’aŋŋamba nti, Genda ku kidiba kya Siloamu, onaabe: ne ngenda ne nnaaba, ne ndaba. Yokaana 9:1-11.

The blind man along with the foolish and wicked king Ahaz are tested as to whether to place their confidence in the pool of Siloam or the flood of Assyria. The blind man knows he is blind, but Ahaz is rich, increased with goods and in need of nothing. Ahaz is the foolish virgin at the pool of the latter rain, and the blind man a wise virgin. The waters that are Sent from, or the waters that are sent from Assyria are the test.

Omuzibe w’amaaso awamu ne kabaka Ahaazi omusirusiru era omubi bakemebwa okulaba oba bateeka essuubi lyabwe mu kidiba kya Siloamu oba mu mataba ga Asiriya. Omuzibe w’amaaso amanyi obuzibe bwe, naye Ahaazi mugagga, yeeyongedde mu bintu era teyeetaaga kintu kyonna. Ahaazi ye muwala atali wa magezi ku kidiba ky’enkuba ey’oluvannyuma, ate omuzibe w’amaaso muwala ow’amagezi. Amazzi agasindikiddwa, oba amazzi agasindikiddwa okuva e Asiriya, ge gagezo.

A pool is where water is gathered together, and prophetically a pool is where the various streams, rivers, creeks, seas, oceans, lakes, rain and dew of all the “waters” which represent the voice of Christ are gathered together. The pool of the latter rain is formed by the water which flows from the upper pool. The pool represents the message of the latter rain in the context of a test. Ahaz rejected the waters that flow softly, but the blind man was obedient to the message connected with the pool. Jesus took some of His Divinity, represented as “spit” and combined it with clay, representing the combination of Divinity with humanity that is accomplished by Christ in the Most Holy Place.

Ekidiba kye kifo amazzi gye gakuŋŋaanyizibwa wamu, era mu ngeri ey’obunnabbi, ekidiba kye kifo mwe kuŋŋaanyizibwa wamu ebika by’amazzi eby’enjawulo: emigga emitono n’eminene, emikutu emitono gy’amazzi, ennyanja, ennyanja ennene, ennyanja ez’oku ttaka, enkuba n’omusulo; amazzi gonna ago gakiimira eddoboozi lya Kristo. Ekidiba ky’enkuba ey’oluvannyuma kikolebwa amazzi agakulukuta okuva mu kidiba ekiri waggulu. Ekidiba kiyimirira obubaka bw’enkuba ey’oluvannyuma mu mbeera ey’okugezesebwa. Ahazi yagaana amazzi agayita mpola, naye omuzibe w’amaso yagondera obubaka obukwata ku kidiba. Yesu n’atwala akamu ku Obwa Katonda bwe, okuyimiririzibwa nga ‘amalusu’, n’akigatta n’ebbumba, nga kiraga okugatta Obwa Katonda n’obuntu kwe Kristo atuukiriza mu Ewatukuvu Ennyo.

Christ spat on the ground and mixed His spit to form clay. He used the message of the combination of Divinity and humanity to anoint the eyes of the blind man. The message represented by the combination of Divinity and humanity is the message of 1888, and it is designed to transform a person from the condition of Laodicea unto the condition of Philadelphia. But the message requires human participation. They must go to the pool, then wash.

Kristo yasuula amalusu ku ttaka, n’agagatta ne ttaka n’afuula ebbumba. Yakozesa obubaka bw’okutaba wamu obwa Katonda n’obuntu okusiiga ku maaso g’omusajja omuzibe w’amaaso. Obubaka obukiikirirwa mu kutaba wamu obwa Katonda n’obuntu bwe bubaka bwa 1888, era bwategekebwa okukyusa omuntu okuva mu mbeera ya Lawodikiya okutuuka mu mbeera ya Firadefiya. Naye obubaka buno bweetaaga okwetaba kw’omuntu. Balina okugenda ku kidiba, ne banyuke.

All have sinned and come short of the glory of God, but Jesus said the blind man and his parents had not sinned. Jesus is removing the question of blame from the blind man’s condition, and identifies him as a man that was raised up to glorify the Lord, and the prophetic man in Bible prophecy that is raised up for the purpose that “the works of God should be made manifest” are the ensign, which is made up of men and women who have transitioned from Laodicea to Philadelphia. The ensign is where the works of God are manifested, for His work was to combine Divinity with humanity (as represented by the ointment of clay), and the trophies of that work are those who not only heard the Laodicean message, but those who followed the prescription in the message. The prescription for the blind man was to go and wash. Once he could see he did not need to try and glorify God, the circumstances surrounding him made that happen.

Bonna baayonoona ne bava ku kitiibwa kya Katonda, naye Yesu yagamba nti omuzibe w’amaso n’abazadde be tebaayonoona. Yesu akuggya ensonga y’okusalira omusango okuva ku mbeera y’omuzibe w’amaso, era amumanyisa ng’omusajja eyayimusibwa okuweesa Mukama ekitiibwa; era mu bubaka bw’ennabbi bwa Bayibuli, abantu abayimusibwa olw’ekigendererwa nti ‘ebikolwa bya Katonda birabisibwe’ be ‘ekibendera,’ ekigatiddwa wamu n’abasajja n’abakazi abaava e Lawodikiya ne batuuka e Firadefiya. Ekibendera kwe kulabisibwa ebikolwa bya Katonda, kubanga omulimu gwe gwali gw’okussa wamu Obwa Katonda n’obuntu (nga kiragiddwa mu kisibo ky’ettaka), era ebyawanguzi by’omulimu ogwo be abo abataakoma ku kuwulira bubaka bwa Lawodikiya, naye n’abagoberera eddawa eriri mu bubaka. Eddawa ey’omuzibe w’amaso yali okugenda okunaba. Bwe yatuuka okulaba, tekyali kyetaagisa agezeeko okuweesa Katonda ekitiibwa; embeera eyamwetooloola yennyini yamuviirako ekyo.

It began with Christ’s approach, followed by Christ’s work. The last work of Christ in the Heavenly sanctuary in relation to man is to transform a human being from a valley of dead dry bones, or from being dead in the streets or from being blind as a bat. His last work is to recreate His people into His image, and that is the very work He did when He created Adam out of the dust of the ground, then breathed into him the breath of life. The last work is the first work, for He first made the clay and then anointed that clay with the life of His Spirit. With Adam the Spirit was His breath, with the blind man it was the water. With Ezekiel’s valley of dead bones it was a gathering message which created the body. Then a message of the four winds was breathed upon the body, and then it stood up as an mighty army.

Kyatandika n’okusemberera kwa Kristo, ne kigobererwa omulimu gwa Kristo. Omulimu ogusembayo ogwa Kristo mu kifo ekitukuvu eky’eggulu mu nsonga z’omuntu kwe okukyusa omuntu okuva mu kiwonvu eky’amagumba agatukadde agafu, oba okuva mu kufa mu nguudo, oba okuva mu buzibe bw’amaaso ng’ekinyonyi kya ttama. Omulimu gwe ogusembayo kwe kuddamu okutonda abantu be mu kifaananyi kye, era guno gwe mulimu gwennyini gwe yakola bwe yatonda Adamu okuva mu vvu ly’ettaka, n’amuwuubisamu omukka gw’obulamu. Omulimu ogusembayo gwe gumu n’ogwasooka, kubanga yasooka okukola ebbumba, ne kyaddirira n’alisiiga ebbumba eryo n’obulamu bwa Moyo gwe. Eri Adamu, Omwoyo yali omukka gwe; eri musajja azibe amaaso, kyali amazzi. Eri kiwonvu kya Yezeekyeri eky’amagumba agatukadde, kyali obubaka obw’okukuŋŋaanya obwaatonda omubiri. Awo oluvannyuma obubaka bw’empewo ennya ne buwuubisibwa ku mubiri, ne guyimirira ng’eggye ery’amaanyi.

While the blind man was yet blind, Jesus saw Him and then approached him. He approaches the blind man within the context of a question that was raised by His disciples, thus allowing Him to establish the proper prophetic setting for the illustration. The “works of God” are a prophetic symbol upon many various lines of witnesses in the Bible. Every manifestation of the “works of God” in the Scriptures is fulfilled in the time of the latter rain. Jesus is placing the context of the story in terms of the final message, as represented by Elijah in the last verses of Malachi.

Ng’omusajja omuzibe akyali muzibe, Yesu yamulaba n’atuuka gy’ali. Yatuukirira omusajja omuzibe mu ngeri y’ekibuuzo ekyabuzibwa abayigirizwa be, era ekyo ne kimusobozesa okuteekawo embeera y’obunnabbi entuufu ey’okulabirako. “Ebikolwa bya Katonda” kabonero ka bunnabbi akalabikira mu njuyi nnyingi z’obujulizi eziri mu Bayibuli. Okulabika kwonna kw’“ebikolwa bya Katonda” mu Byawandiikibwa kutuukirizibwa mu biro by’enkuba ey’oluvannyuma. Yesu ateeka ensengeka y’ensonga eno mu ngeri y’obubaka obw’enkomerero, nga buyimiririzibwa Eliya mu mirongo egisembayo egy’ekitabo kya Malaki.

The parents and the blind child are not condemned as sinners, for this is the time of God’s marvelous works, and in that time the hearts of the parents and the hearts of the children will get turned to see the issue at hand. The issue being—whether the blind Laodicean man has been changed into a anointed Philadelphian man. That is the issue that confronts the parents and the child in the time of the latter rain, for that is also the time of judgment. And the time of judgment is carried out during the third and fourth generations according to Abraham’s covenant prophecy. The blind man is the last and fourth generation, and his parents are the third. In that period the Elijah message places families into circumstances where they are forced to accept or reject the message of the pool of Siloam. The foolish and wicked king Ahaz rejected the message of that pool, but the blind man accepted. The Elijah message of Malachi is set in the context of a curse before the great and terrible day of the Lord.

Abazadde n’omwana omuzibe w’amaso tebakasalirwa musango nga banyonoonyi, kubanga kino kye kiseera ky’ebikolwa bya Katonda eby’amagero, era mu kiseera ekyo emitima gy’abazadde n’emitima gy’abaana girikyusibwa okulaba ensonga eri mu maaso. Ensonga ye nti oba omusajja omuzibe w’amaso ow’e Laodicea akyusiddwa n’afuuka omusajja ow’e Philadelphia eyafukibwa amafuta. Ky’ekyo ekibasanga mu maaso abazadde n’omwana mu kiseera ky’enkuba ey’oluvannyuma, kubanga era kye kiseera ky’okusalirwa omusango. Era ekiseera ky’okusalirwa omusango kituukirizibwa mu mirembe egy’okusatu n’egy’okuna ng’okunnabula kw’endagaano eya Ibulayimu bwe kugamba. Omusajja omuzibe w’amaso y’omulembe ogw’enkomerero, ogw’okuna, ate abazadde be be b’omulembe ogw’okusatu. Mu kiseera ekyo obubaka bwa Eriya buteka amaka mu mbeera mwe banyigirizibwa okukkiriza oba okugaanira obubaka bw’ekidiba kya Siloam. Kabaka Ahaazi omusirusiru era omubi yagaana obubaka obw’ekidiba ekyo, naye omusajja omuzibe w’amaso yabukkiriza. Obubaka bwa Eriya obwa Malaki butegekeddwa mu nteekateeka y’ekikolimo nga bukulembedde olunaku olukulu era olutya olw’Omukama.

When Jesus organized the setting we are considering, He included in His summary of the purpose of the miracle was that He must work then, for a time will come when no man can work. The work He referred to takes place in the daylight, and the end of work is represented as night. His reference is to the close of probation.

Bwe Yesu yategeka embeera gyetulowoozako, yateeka mu ngeri gye yannyonnyolamu ekigendererwa ky’eky’amagero nti alina okukola mu kiseera ekyo, kubanga waakujja ekiseera mwe tewali muntu ayinza kukola. Omulimu gwe yagendererako gukolebwa mu musana, ate okukoma kw’omulimu kulagibwa ng’ekiro. Ky’akyogerako kwe kuggwa kwa kiseera ky’obusaasizi.

When He finishes His work of judgment, he takes off His priestly garments and puts on His garments of vengeance. When He finishes that work of separating the lost from the saved, the work of salvation ends. Probation is closed and it is now nighttime when no man can work. Christ’s message was not only the Laodicean message to a blind man, but it was the Elijah message set within the context of the nearness of the close of probation, which is Christ’s sanctified motivation to work for the saving of souls.

Bw’amaliriza omulimu gwe ogw’okusalira emisango, aggyako ebyambalo bye eby’obukabona n’ayambala ebyambalo by’okwevunaana. Bw’amaliriza omulimu ogwo ogw’okutawula ababuze n’abanunuliddwa, omulimu gw’obulokozi gukoma awo. Ekiseera ky’omukisa kiggaliddwa, era kati ekiro kituuse nga tewali muntu asobola kukola. Obubaka bwa Kristo te bwali bwa Laodikiya eri omuzibe w’amaaso bwokka, wabula bwali obubaka bwa Eriya obuteekeddwa mu mbeera ey’okuba nti okuggala kw’ekiseera ky’omukisa kutuuse okumpi, ekyo kye ky’omusindiko ogutukuvu ogwa Kristo okukolera okulokola emmeeme.

First Christ approached the blind man, then prepared and applied the ointment, then gave instructions for a work that the blind man must do for himself, and just as importantly is that as he takes up the work his sight is restored. Once he has sight he has transformed from a blind Laodicean into a Philadelphian. The transformation period of those two churches was fulfilled in the beginning from 1856 unto 1863.

Okusooka Kristo yasemberera omulagavu, n’ateekateeka n’asiiga omuzigo; oluvannyuma n’amuwa ebiragiro ku mulimu g’alina yekka okukola, era eky’amaanyi nnyo kwe kuba nti bw’atandika okukola omulimu guno okulaba kwe kuzzaawo. Bw’aba amaze okufuna okulaba, aba avudde mu kuba omuntu ow’e Laodikeya omulagavu n’afuuka Omufiladelfiya. Ekiseera ky’enkyukakyuka eky’amakkanisa ago ebbiri kyatuukirira ku ntandikwa, okuva mu 1856 okutuuka mu 1863.

That period represents the separation of the wheat and tares, and the final sealing of the one hundred and forty-four thousand who are thereafter lifted up as an ensign. The blind man immediately became the public focus—once he changed from a Laodicean unto a Philadelphian. The blind man is the one hundred and forty-four thousand and the wicked and foolish king Ahaz are the former covenant people who are spewed out of the mouth of the Lord. At the same point in history, Jesus is either using his spit to anoint His new covenant people, or He is spitting the old covenant people out of His mouth.

Ekiseera ekyo kiraga okuwawula nggano n’ebisagazi, era okuteekebwako akabonero okusembayo kw’abantu 144,000, ab’oluvannyuma ne bayimusibwa ng’ebbendera. Omuzibe w’amaso amangu ddala n’afuuka ekisonga mu byogerwako by’abantu, bwe yakyuka okuva okuba ow’e Laodicea n’afuuka ow’e Philadelphia. Omuzibe w’amaso ye 144,000; ate kabaka Ahaz omubi era omusiru be bantu b’endagaano ey’edda abasuulibwa okuva mu kamwa ka Mukama. Mu kaseera ke kimu mu byafaayo, Yesu oba ng’akozesa amalusu ge okusiiga ku bantu be b’endagaano empya, oba ng’ababobolera okuva mu kamwa ke abantu b’endagaano enkadde.

We will continue these thoughts in the next article.

Tujja okwongera ku birowoozo bino mu kiwandiiko ekiddako.

## “The Coming Crisis

Ekizibu Ekijja

> “With unerring accuracy the Infinite One keeps an account with all nations. While his mercy is offered with calls to repentance, this account will remain open; but when a certain limit which God has fixed is reached, the ministry of his wrath begins. The account is then closed; divine patience ceases; there is no more pleading for mercy in their behalf.

> Mu butuufu obutaliiko nsobi, Oyo Atalina nsalo alondoola era abalira ebikolwa by’amawanga gonna. Ng’ekisa kye kiweebwa wamu n’okuyita abantu okwenenya, ebiwandiiko bino bibeera bikyaggule; naye bwe watuuka ku nsalo entongole Katonda gye yateekawo, emirimu gy’obusungu bwe gitandika. Awo ebiwandiiko biggalwa; okugumiikiriza kwa Katonda kuwedde; tewali kusabira kisa mu lwabwe nate.

> “The prophet, looking down the ages, had our time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of Heaven’s blessings have been given them; but increased pride, covetousness, idolatry, contempt of God, and base ingratitude, are written against them. They are fast closing up their account with God.

> Nnabbi, ng’atunuulira mu mirembe egiddirira, ennaku zaffe zaalabisibwa mu kwolesebwa kwe. Amawanga ag’emulembe guno gaweereddwa ebisaasizi ebyataalabibwako. Emikisa egisinga obw’omuwendo egy’eggulu giweereddwa amawanga ago; naye okwenyumiriza okweyongedde, obweganyi, okusinza ebifaananyi, okunyooma Katonda, n’obutasiima obw’amaanyi, biwandiikiddwa ku bo. Bangu nnyo okuggala akawunti yaabwe ne Katonda.

> “The days are fast approaching when there will be great perplexity and confusion in the religious world. There will be gods many and lords many; every wind of doctrine will be blowing; and Satan, clothed in angel robes, would deceive, if it were possible, the very elect.

> Ennaku ziri okusembera mangu, nga wajja kubeerawo obubuusabuusa obunene n’obutabanguko mu nsi y’eddini. Wajja kubeerawo bakatonda bangi n’abakama bangi; empewo zonna z’enjigiriza zijja okufuuyira; era Sitaani, ng’ayambadde engoye z’abamalayika, yandikyamiza, singa kisoboka, n’abalondebwa ddala.

> “The universal scorn thrown upon true piety and holiness, leads those who have not a living connection with God to lose their reverence for his law. And as the disrespect for the divine law becomes more manifest, the line of demarcation between its observers and the world and a world-loving church will become more distinct. Love of God’s precepts increases with one class, according as contempt for them increases with the other.

> Obunyoomo obwasaasanye ku kutya Katonda okw’amazima n’obutukuvu, buleetera abo abatalina kukwatagana okulamu ne Katonda okulekerawo okussaamu ekitiibwa etteeka lye. Era bwe kyeyongera okweyoleka obutassaamu ekitiibwa etteeka lya Katonda, ensalo egabanya wa abakigondera n’ensi n’ekkanisa eyagala ensi eneeyongera okweyoleka bulungi. Okwagala ebiragiro bya Katonda kweyongera mu kibiina kimu, nga bwe kweyongera okunyooma ku byo mu kibiina ekirala.

> “The great I AM is vindicating his law. He is speaking to those who make it void in storms, in floods, in tempests, in earthquakes, in perils by land and by sea. Now is the time for his people to show themselves true to principle.

> Omukulu ‘Nze Ndi’ akakasa amateeka ge. Ayogera eri abo abasazaamu amateeka ge mu bibuyaga, mu mataba, mu emiyaga egikambwe, mu bikankano by’ensi, mu bulabe ku ttaka ne mu nnyanja. Kati kwe kiseera abantu be okweyolesa nga beesigwa ku misingi.

> “We are standing on the threshold of great and solemn events. The Lord is at the door. Upon the Mount of Olives the Saviour rehearsed the scenes that were to precede this great event: ‘Ye shall hear of wars and rumors of wars,’ he said. ‘Nation shall rise against nation, and kingdom against kingdom; and there shall be famines, and pestilences, and earthquakes in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfilment at the destruction of Jerusalem, they have a more direct application in the last days.

> Tuyimiridde ku mulyango gw’ebintu ebinene era ebitukuvu. Omukama ali ku mulyango. Ku Lusozi lw’Emizeeyituuni Omulokozi yannyonnyola ebirabika ebyali bigenda okukulembera ekintu kino ekinene: 'Munaawulira entalo n’emboozi z’entalo,' bwe yagamba. 'Eggwanga lijjimirira ku eggwanga, n’obwakabaka ku bwakabaka; era walibeerawo enjala, n’endwadde ezikambwe, n’okukankana kw’ensi mu bifo eby’enjawulo. Byonna bino bye bitandikwa by’obuyinike.' Newaakubadde obunnabbi buno bwatuukirira mu kitundu mu kuzikirizibwa kwa Yerusaalemi, businga ddala okukwatagana n’ennaku ez’enkomerero.

> “John and the other prophets also were witnesses of the terrible scenes that will take place as signs of Christ’s coming. They saw armies mustering for battle, and men’s hearts failing them for fear. They saw the earth moved out of its place, the mountains carried into the midst of the sea, the waves thereof roaring and troubled, and the mountains shaking with the swelling thereof. They saw the vials of God’s wrath opened, and pestilence, famine, and death come upon the inhabitants of the earth.

> Yokaana n’abannabbi abalala nabo baali abajulirwa b’eby’entiisa ebinaabaawo ng’obubonero bw’okujja kwa Kristo. Baalaba amaggye nga gakuŋaanyizibwa okulwana, n’abantu okulemererwa emitima olw’entiisa. Baalaba ensi nga eva mu kifo kyayo, ensozi nga zitwalibwa wakati mu nnyanja, amayengo gaayo nga gawuluguma era nga gatabuliddwa, n’ensozi nga zinyeganyega olw’okweyongera kw’amayengo gaayo. Baalaba ebibya by’obusungu bwa Katonda nga bigguddwa, n’olumbe, enjala, n’okufa nga bijjira abatuuze b’ensi.

> “Already the restraining Spirit of God is being withdrawn from the world. And hurricanes, tempests, disasters by sea and land, follow each other in quick succession. Science seeks to explain all these. The signs thickening around us, telling of the near approach of the Son of God, are attributed to any other than the true cause. Men cannot discern the sentinel angels restraining the four winds that they may not blow until the servants of God are sealed; but when God shall bid his angels loose the winds, there will be such a scene of his avenging wrath as no pen can picture.

> Dda Omwoyo gwa Katonda oguzibira guggyibwawo ku nsi. Era emiyaga n’embuyaga, n’ebikolwa eby’okuzikiriza ku nnyanja ne ku ttaka, bigoberaganira mu bwangu. Sayansi egezaako okunyonyola bino byonna. Obubonero obweyongera obungi okutwetooloola, obutubuulira okusemberera okw’okuja kwa Mwana wa Katonda, bitwalibwa nga bivudde ku buli nsonga endala, so si ku nsonga entuufu. Abantu tebasobola kulaba bamalayika abakuumi abazibya empewo ennya ne zitawuuya okutuusa nga abaddu ba Katonda bateekeddwako akabonero; naye Katonda bw’alagirira bamalayika be okusumulula empewo, walibaawo embeera ey’ekiruyi kye eky’okusasula nga tewali kalamu esobola kukifaananyiriza.

> “A crisis is just upon us; but God’s servants are not to trust to themselves in this great emergency. In the visions given to Isaiah, Ezekiel, and John, we see how closely heaven is connected with the events transpiring upon the earth. We see the care of God for those who are loyal to him. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of his church, in his own keeping.

> Obuzibu obunene bututuuseeko; naye abaddu ba Katonda tebalina kweesiga bo bokka mu kabi kano kanene. Mu kwolesebwa okwaweebwa Isaaya, Ezekyeri ne Yokaana, tulaba engeri eggulu gye ligattiddwa ennyo n’ebigenda mu maaso ku nsi. Tulaba engeri Katonda gy’alabirira abo abamwesigwa. Ensi si nga terina mufuzi. Enteekateeka y’ebigenda okujja eri mu mikono gya Mukama. Ekitiibwa eky’eggulu kirina eby’amawanga ebigenda okutuukako, wamu n’ebikwata ku kkanisa ye, mu kuuma kwe.

> “God has revealed what is to take place in the last days, that his people may be prepared to stand against the tempests of opposition and wrath. Those who have been warned of the events before them are not to sit in calm expectation of the coming storm, comforting themselves that the Lord will shelter his faithful ones in the day of trouble. We are to be as men waiting for their Lord, not in idle expectancy, but in earnest work, with unwavering faith. It is no time now to allow our minds to be engrossed with things of minor importance.

> Katonda abikkudde eby’ojja okubaawo mu nnaku ez’enkomerero, abantu be balyoke bategekebwe okuyimirira mu maaso g’emiyaga egy’okuwakanya n’obusungu. Abo abaalabuddwa ku bintu ebigenda okubasisinkana tebalina kutuula nga bakkakkamu nga balindirira omuyaga ogujja, nga beeggumya nti Mukama alikuuma ab’esiigwa be ku lunaku lw’ennaku. Ffe tusaanidde okuba ng’abo abalindirira Mukama waabwe, si mu kulindirira okutamala budde, naye mu mulimu omunyiikivu, nga tuli n’okukkiriza okutanyeganyega. Kati si kiseera kukkiriza ebirowoozo byaffe okunyigirizibwa mu bintu ebitali bya makulu.

> “While men are sleeping, Satan is actively arranging matters so that the Lord’s people may not have mercy or justice. The Sunday movement is now making its way in darkness. The leaders are concealing the true issue, and many who unite in the movement do not themselves see whither the under-current is tending. Its professions are mild, and apparently Christian; but when it shall speak, it will reveal the spirit of the dragon. It is our duty to do all in our power to avert the threatened danger. We should bring before the people the real question at issue, thus interposing the most effectual protest against measures to restrict liberty of conscience. We should search the Scriptures, and be able to give the reason for our faith. Says the prophet, ‘The wicked shall do wickedly, and none of the wicked shall understand; but the wise shall understand.’

> Nga abantu beebase, Setaani akola n’obunyiikivu ng’ateekateeka ebintu okulaba ng’abantu ba Mukama tebasaasirwa wadde okufuna obwenkanya. Entekateeka eya Sande kati etambulira mu kizikiza. Abakulembeze bakikisa ensonga ey’amazima, era bangi abeegatta mu kutambula kuno ne bo bennyini tebalaba gye obugendererwa obwekwekamu bugoberera. Ennyanjula yaayo empole, era nga byerabika bya Kikristaayo; naye bwe kinaayogerera ddala, kiriraga omwoyo gw’omusota. Obuvunaanyizibwa bwaffe kwe kukola byonna ebiri mu maanyi gaffe okuzizaawo obulabe obutuwekeddeko. Tulina kuleetera abantu ensonga ennyini eriwo, bwe tutyo ne tuteekaawo okuwakaniraamu okusinga okuba n’amaanyi eri ebipimo ebigenderera okunyigiriza eddembe ly’omutima. Tulina okunoonya Ebyawandiikibwa, era tubeere basobola okuwa ensonga z’okukkiriza kwaffe. Nnabbi agamba, ‘Ababi banaakola bubi, so tewali mu babi anategeera; naye ab’amagezi balitegeera.’

> “The important future is before us. To meet its trials and temptations, and to perform its duties, will require great faith, energy, and perseverance. But we may triumph gloriously; for not one watching, praying, believing soul will be ensnared by the devices of the enemy. All heaven is interested in our welfare, and waits our demand upon its wisdom and strength. Every opposing influence, whether open or secret, may be successfully resisted, ‘not by might nor by power, but by my Spirit, saith the Lord of hosts.’ God is just as willing now as anciently to work through human efforts, and to accomplish great things through weak instrumentalities. We shall not gain the victory through numbers, but through full surrender of the soul to Jesus.

> Ebiseera eby’omu maaso eby’omugaso biri mu maaso gaffe. Okusisinkana okugezesebwa n’okukemebwa kwabyo, era n’okutuukiriza obuvunaanyizibwa bwabyo, kinaabanga kyetaagisa okukkiriza okunene, amaanyi, n’okugumiikiriza. Naye tuyinza okuwangula mu kitiibwa; kubanga tewali omwoyo ogusigala mukuuma, ogusaba, n’ogukkiriza, gunaakwatiibwa mu miteego n’obukodyo bw’omulabe. Eggulu lyonna litwagala obulungi, era litulindirira tusabe okweyambisa amagezi gaalyo n’amaanyi gaalyo. Buli buyinza obutulwanyisa, bwoba obweyolefu oba obw’ekyama, buyinza okuziyizibwa n’obuwanguzi, ‘si lwa maanyi, wadde si lwa buyinza, wabula lwa Mwoyo gwange, bw’ayogera Mukama ow’eggye.’ Katonda yeteeseteese kaakano nga bwe yali edda okukola ng’ayita mu kaweefube w’abantu, era okutuukiriza ebikulu ng’ayita mu bantu ab’obunafu. Tetunaawangula lwa muwendo munene gw’abantu, wabula lwa kwewaayo ddala kw’emitima gyaffe eri Yesu.

> “Now, while mercy still lingers, while Jesus is making intercession for us, let us make thorough work for eternity.” Southern Watchman, December 25, 1906.

> “Kati, nga ekisa kikyaliwo, ate nga Yesu atusabirira, tukole omulimu mu bujjuvu olw’olubeerera.” Southern Watchman, Desemba 25, 1906.

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