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

Ekitabo kya Yoweeri n'Ekkanisa ya Abadiventisiti b'Olunaku olw'omusanvu ey'e Layodikiya - Ennamba amakumi asatu mu nnya

Number Thirty-Four

Ennamba amakumi asatu mu nnya

Author

Jeff Pippenger

Published

January 27, 2026

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In order for there to be a voice in the wilderness, there must be a wilderness. In July of 2023, a voice began to sound identifying that the Lion of the tribe of Judah was then unsealing the revelation of Himself as set forth in chapter one of the book of Revelation. The disappointment of Sabbath, July 18, 2020, began the three and a half days of Revelation eleven that ended on Sabbath, December 30, 2023. That Sabbath, for the first time since July 2020, Future for America spoke publicly on a zoom meeting.

Okusobola okubeerawo eddoboozi mu ddungu, ddungu kisaanira libeerewo. Mu mwezi gwa July 2023, waatandika okuwulirizibwa eddoboozi nga likakasa nti Empologoma ey’omu kika kya Yuda yali mu kiseera ekyo ng’asumulula Okubikkulirwa kwe yennyini, nga bwe kwateekebwawo mu ssuula esooka y’Ekitabo ky’Okubikkulirwa. Okusuulibbwamu essuubi okw’Olunaku lwa Ssabbiiti, July 18, 2020, kwe kwatandikiza ennaku ssatu n’ekitundu eza ssuula kkumi n’emu y’Ekitabo ky’Okubikkulirwa, ne ziweddeko ku Ssabbiiti, December 30, 2023. Olwo Ssabbiiti, omulundi ogusooka okuva mu July 2020, Future for America yayogera mu lwatu mu lukiiko lwa Zoom.

From that point on, the Revelation of Jesus Christ has been opening progressively. It started with a revelation of the word “truth,” that was then seen to represent a framework of three steps outlined by the first, thirteenth and twenty-second letters of the Hebrew alphabet, when brought together form the word “truth.” The three steps represented in the framework of the word “truth” was an old truth, placed in a new setting.

Okuva olwo, Obubikkulirwa bwa Yesu Kristo bubadde nga bukyeyoleka mu bitundu ku bitundu. Bwatandikira ku kubikkulirwa kw’ekigambo ‘amazima,’ ekyalabibwa nga kikiikirira nteekateeka y’emitendera esatu, egalambiddwa ennukuta esooka, ey’ekkuminamusanvu, n’ey’amakumi abiri mu bbiri ez’emmeeza y’ennukuta y’Olwebbulaniya, bwe zikuŋŋaanyizibwa wamu ne zifula ekigambo ‘amazima.’ Emitendera esatu egyo egyakiikirizibwa mu nteekateeka y’ekigambo ‘amazima’ gyakiikirira amazima agakadde, agateekeddwa mu mbeera empya.

For years we have shown the three steps of the courtyard, holy place and Most Holy Place, were parallel to the three works of the Holy Spirit as He convicts of sin in the courtyard, manifests righteousness in the holy place and judges in the Most Holy Place. We have identified these three steps are manifested throughout God’s Word, but all those understandings were magnified with the framework of “truth,” as of 2023. Taking an old truth and placing it in a new framework of truth is what Christ does as He progressively unseals His Word. The “wilderness” that ended in 2023, represents a prophetic “time of the end,” when a prophecy is unsealed. That prophecy is the revelation of Jesus Christ, who is the “Truth.”

Mu myaka mingi twalangidde nti emitendera esatu egy’Oluggya, Ekifo Ekitukuvu n’Ekifo Ekitukuvu Ennyo, gakwatanagana n’emirimu esatu gya Mwoyo Omutukuvu, nga akakasa ku kyonoona mu Oluggya, ayolesa obutuukirivu mu Ekifo Ekitukuvu, era asalira omusango mu Ekifo Ekitukuvu Ennyo. Twakizuula nti emitendera gino esatu giyolesebwa mu Kigambo kya Katonda kyonna; naye okutegeera kwonna okwo kwatukuzibwa ne kwagaziyizibwa mu nteekateeka ya ‘Mazima’ mu mwaka gwa 2023. Okutwala amazima amakadde n’okugateeka mu nteekateeka empya ey’amazima kye Kristo ky’akola nga aggulawo mpola mpola ekisiba ku Kigambo kye. ‘Eddungu’ eryaggwa mu 2023, liyimirira ekiseera ky’obunnabbi ekyitibwa ‘ekiseera eky’enkomerero,’ lwe buggulwamu ekisiba ku bunnabbi. Obunnabbi obwo bwe Kubikkulirwa kwa Yesu Kristo, ye ‘Mazima.’

> “In the time of the Savior, the Jews had so covered over the precious jewels of truth with the rubbish of tradition and fable, that it was impossible to distinguish the true from the false. The Savior came to clear away the rubbish of superstition and long-cherished errors, and to set the jewels of God’s word in the framework of truth. What would the Savior do if he should come to us now as he did to the Jews? He would have to do a similar work in clearing away the rubbish of tradition and ceremony. The Jews were greatly disturbed when he did this work. They had lost sight of the original truth of God, but Christ brought it again to view. It is our work to free the precious truths of God from superstition and error. What a work is committed to us in the gospel!” Review and Herald, June 4, 1889.

> Mu biro by’Omulokozi, Abayudaaya baali babikiddeko nnyo amasanga ag’omuwendo ag’amazima n’effujjo ly’ennono n’engero eza bulimba, okutuusa ne kiba nga tekisoboka okwawula amazima n’obulimba. Omulokozi yajja okuggyawo effujjo ly’okukkiriza okw’obusamize n’ensobi ez’akkiriziddwa okumala ebbanga ddene, era n’ateeka amasanga g’ekigambo kya Katonda ku musingi gw’amazima. Omulokozi yandikoze ki ssinga ajja gyetuli kaakano nga bwe yajja eri Abayudaaya? Yandibadde alina okukola omulimu ogufaanana ogwo mu kuggyawo effujjo ly’ennono n’emikolo. Abayudaaya baasunguwala nnyo bwe yakola omulimu guno. Baali bafiiriddwa okulaba amazima ga Katonda agaasooka, naye Kristo n’agaddamu okubalaga. Gwe mulimu gwaffe okununula amazima aga Katonda ag’omuwendo okuva mu busamize n’ensobi. Omulimu omunene nnyo ogutuweereddwa mu njiri! Review and Herald, 4 Juni 1889.

It “is our work to free the precious truths of God from superstition and error,” and “set the jewels of God’s Word in the framework of truth.” In 2023 the Lord introduced the framework of truth, in the structure represented by the word “truth.” That framework brings to view the “original” truths “of God.”

Kye "omulimu gwaffe okununula amazima ga Katonda ag'omuwendo okuva mu mizizo n'ensobi," era "okuteeka amajjinja g'Ekigambo kya Katonda ag'omuwendo mu nsengeka y'amazima." Mu mwaka gwa 2023 Mukama yayanjula ensengeka y'amazima, mu nteekateeka eriragibwa ekigambo "amazima." Ensengeka eyo etuleetera okulaba amazima "ag'asooka" "ga Katonda."

> “The dust and rubbish of error have buried the precious jewels of truth, but the Lord’s workers can uncover these treasures, so that thousands will look upon them with delight and awe. Angels of God will be beside the humble worker, giving grace and divine enlightenment, and thousands will be led to pray with David, ‘Open thou mine eyes that I may behold wondrous things out of thy law.’ Truths that have been for ages unseen and unheeded, will blaze forth from the illuminated pages of God’s holy word. The churches generally that have heard, refused, and trampled upon the truth, will do more wickedly; but ‘the wise,’ those who are honest, will understand. The book is open, and the words of God reach the hearts of those who desire to know his will. At the loud cry of the angel from heaven who joins the third angel, thousands will awake from the stupor that has held the world for ages, and will see the beauty and value of the truth.” Review and Herald, December 15, 1885.

> Effuufu n’akasenyasenya k’ensobi bisambye amayinja ag’omuwendo ag’amazima; naye abakozi ba Mukama basobola okubikkula eby’obugagga ebyo, ne kityo enkumi eziwera ne zijibirabirako nga basanyuka era nga bawuniikirira. Bamalayika ba Katonda bajja kuba wabbali w’omukozi omutoowaze, nga bamuwa ekisa n’okumulangaza okw’Obwakatonda, era enkumi nnyingi zijja kukulemberwa okusaba wamu ne Dawudi nti, ‘Bula amaso gange, ndyoke ndabe eby’amagero mu mateeka go.’ Amazima agaabadde okumala emirembe nga tegalabika wadde ngagatwaliddwa nsa, galikuba omusana okuva ku miko egyalangusiddwa egy’Ekigambo ekitukuvu kya Katonda. Amakanisa mu bungi agawulidde, ne gagaana, ne gakkandagira ku mazima, galyeyongera okukola ebibi; naye ‘ab’amagezi,’ abo ab’esimbu, bajja kutegeera. Ekitabo kiguddewo, era ebigambo bya Katonda bituuka mu mitima gy’abo abegomba okumanya okwagala kwe. Ku kukaaba okunene kw’omulayika ava mu ggulu ayungira ku mulayika ow’okusatu, enkumi nnyingi zijja okuzuukira okuva mu kutamiira okwamaze emirembe ng’akutte ensi, era baliraba obulungi n’omuwendo gw’amazima. Review and Herald, Desemba 15, 1885.

The “Lord’s workers” who are “the wise” and “who are honest” “will understand,” and will “uncover” “treasures, so that thousands will look upon them with delight and awe.” Unfortunately for Laodicean Adventism it is not they who wake up from their stupor at the loud cry of the third angel, for that is the Sunday law, and that is much too late for Adventism to awaken. The eleventh-hour workers awaken from their “stupor” “at the loud cry of the angel who joins the third angel” at the soon-coming Sunday law. Since 2024, “Truths that have been for ages unseen and unheeded,” have been blazing “forth from the illuminated pages of God’s holy word.”

‘Abakozi ba Mukama’ abo ‘ab’amagezi’ era ‘ab’omu bwesigwa’ ‘balitegeera,’ era ‘balikubikkula’ ‘obugagga, okutuusa nti enkumi z’abantu balibulaba nga bajjudde essanyu n’okutya okw’ekitiibwa.’ Ky’ennyamo eri Adiventizimu ow’e Laodikiya, si bo abazuukira okuva mu tulo twabwe ku kukaaba okungi kw’omumalaika ow’okusatu, kubanga ekyo kye tteeka lya Sande, era ekyo kiba nga kyayise ddala nnyo eri Adiventizimu okuzuukuka. Abakozi b’essaawa eya kkumi n’emu bazuukira okuva mu ‘tulo twabwe’ ‘ku kukaaba okungi kw’omumalaika ag’ayunga ku mumalaika ow’okusatu’ mu kiseera ky’etteeka lya Sande ekinaatera okutuuka. Okuva mu 2024, ‘Amazima ag’abadde okumala emyaka mingi nga tegalabiddwa era nga tewawuliriziddwa,’ gawaka ‘ngava ku miko egy’Ekigambo ekitukuvu kya Katonda egy’amansiddwa.’

In Isaiah 22:22 Eliakim is given a key, and in Matthew 16 Peter is given the keys to the kingdom.

Mu Isaaya 22:22 Eriyakimu aweebwa ekisumuluzo, era mu Matayo 16 Petro aweebwa ebisumuluzo eby’obwakabaka.

> And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.

> Era ekisumuluzo eky’ennyumba ya Dawudi ndikiteeka ku kibegabega kye; bw’anaaggulawo tewali anaggalawo; era anaaggalawo, tewali anaggulawo. Isaaya 22:22.

The “key” is given to Philadelphia, for that is the only other place in the Scriptures the key of opening and shutting is referenced.

"Ekisumuluzo" kiweereddwa eri Filadelfiya, kubanga eyo yekka ye ndawo endala mu Ebyawandiikibwa mwe ekisumuluzo eky’okuggula n’okuggala kiyogerwako.

> And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.

> Era eri malayika w’ekkanisa e Firadelfiya wandiika: Ebyo by’ayogera Oyo Omutukuvu, Oyo Omwatuufu, alina ekisumuluzo kya Dawudi; aggulawo, era tewali ayinza okuggalawo; era aggalawo, era tewali ayinza okuggulawo. Mmanyi emirimu gyo: laba, nteese mu maaso go oluggi oluggule, era tewali muntu asobola okuluggala; kubanga olina amaanyi amatono, era wakumye ekigambo kyange, so tooganye linnya lyange. Okubikkulirwa 3:7, 8.

At the last interaction with the quibbling Jews, Christ raised a question that the Jews could not answer.

Mu kwogeragana kwe okwasembayo n’Abayudaaya abakaayana, Kristo yateekaawo ekibuuzo kye tebaayinza kuwanukula.

> While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The Son of David. He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?

> Awo Abafalisaayo bwe baali bakuŋŋaanye wamu, Yesu n’ababuuza, ng’agamba nti, Mwemulowooza ki ku Kristo? Ye mwana wa ani? Ne bamugamba nti, Omwana wa Dawudi. N’abagamba nti, Kale Dawudi mu Mwoyo amuyita atya Mukama, ng’agamba nti, Mukama yagamba Mukama wange nti, Tuula ku mukono gwange ogwa ddyo, okutuusa lwe ndifuula abalabe bo entebe y’ebigere byo? Kale obanga Dawudi amuyita Mukama, aba atya omwana we?

> And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 22:41–46.

> Era tewaali n’omu eyasobola okumuddamu na kigambo kyonna, era okuva ku lunaku olwo tewaali n’omu eyamubuuzayo bibuzo nate. Matayo 22:41-46.

The Jews were unable to understand the prophetic relationship of David and Christ, for they lacked the prophetic keys to understand the biblical language of line upon line. Christ ended His interaction with the Jews by identifying their blindness was based upon their inability to correctly divide the Word of truth. He had identified that if you understood Moses, you would understand Christ, but they did not understand the Scriptures they claimed to uphold and defend.

Abayudaaya tebaasobola kutegeera obukolagana obw’obunnabbi wakati wa Dawudi ne Kristo, kubanga baali tebalina bisumuluzo by’obunnabbi eby’okutegeera olulimi olw’ebyawandiikibwa olw’olulwe ku lulwe. Kristo yamaliriza okwogerezeganya kwe n’Abayudaaya ng’alaga nti obutalaba bwabwe bwasinziira ku butayinza kwabwe okusala bulungi Ekigambo eky’amazima. Yalambulula nti bwe muba mutegeera Musa, munaategeera Kristo; naye tebaategeeranga Ebyawandiikibwa bye beekakasa nti banywerera ku byo era nga babirwanirira.

The “key” of the “house of David” was given to the Millerites, who were the church of Philadelphia. The “key” was a reformatory movement that was represented by open and shut doors. From 1798 unto 1863 the Millerite movement went from the experience of Philadelphia unto the experience of Laodicea, while going from a movement unto a church. A door opened and a door closed on April 19, 1844, as a door opened and a door closed on October 22, 1844, as a door opened and a door closed in 1863.

“E kisumuluzo” kya “ennyumba ya Dawudi” kyawebwa Abamillerite, abaali Ekkanisa eya Firadelfiya. “E kisumuluzo” kyali muvumenti w’ennongosereza eyayolesebwa mu kifaananyi ky’emiryango egyaggulibwa n’egyaaggalibwa. Okuva mu 1798 okutuuka mu 1863, omuvumenti gw’Abamillerite gwava mu kutambuliramu kwa Firadelfiya ne gutuuka mu kutambuliramu kwa Lawodikiya, nga guyitira mu kukyusibwa okuva mu muvumenti okufuuka Ekkanisa. Omulyango ne guggulibwa era omulala ne guggibwa nga April 19, 1844; era nga ku October 22, 1844 omulyango ne guggulibwa era omulala ne guggibwa; era ne mu 1863 omulyango ne guggulibwa era omulala ne guggibwa.

Eliakim had a key, but Peter was given “keys.” The key in the singular was the shut door of 1844.

Eliakimu yalina ekisumuluzo, naye Peetero yaaweebwa “ebisumuluzo.” Ekisumuluzo, nga kyogerwa mu bumu, kyali omulyango ogwaggala ogw’omwaka gwa 1844.

> “The subject of the sanctuary was the key which unlocked the mystery of the disappointment of 1844. It opened to view a complete system of truth, connected and harmonious, showing that God’s hand had directed the great advent movement and revealing present duty as it brought to light the position and work of His people.” The Great Controversy, 423.

> Omulamwa gw’Awatukuvu gwe gwali ekisumuluzo ekyaggulawo ekyama eky’okukiddibwamu essuubi okw’omwaka gwa 1844. Gwaleeta mu maaso entegeka eyatuukirira ey’amazima, eyekwatagana era ettuukagana, nga gulaga nti omukono gwa Katonda gwe gwakulembera entambuza ennene ey’Okudda kwa Kristo, era nga gubikkula obuvunaanyizibwa obw’ebiseera bino bwe gwaleeta mu musana ekifo n’omulimu gw’Abantu be. Empaka Enkulu, 423.

The subject of the sanctuary was the key that unlocked the shut door of 1844, but Peter was also given the keys of the kingdom.

Enjigiriza ey’ekifo ekitukuvu ye yabadde ekisumuluzo ekyaggulawo oluggi olw’omwaka gwa 1844 olwaali luggaliddwa, naye Peetero era yaweebwa ebisumuluzo by’obwakabaka.

> And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. 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. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:17–19.

> Yesu n’amuddamu n’amugamba nti, Weri mukisa ggwe, Simooni omwana wa Yona; kubanga omubiri n’omusaayi tebyakikubikkulidde, naye Kitange ali mu ggulu. Era nange nkugamba nti, ggwe Petiro, era ku lwazi luno ndizimba ekkanisa yange; n’enzigi z’emagombe tezirigifunza. Era ndikuwanga obusumuluzo bw’obwakabaka obw’eggulu; na kyonna ky’oba osibye wansi ku nsi kinaasibwa mu ggulu; era na kyonna ky’oba osumuludde wansi ku nsi kinaasumululibwa mu ggulu. Matayo 16:17-19.

Line upon line, Philadelphia, the last covenant bride as represented by Peter, is given the key of the house of David as well as the keys to the kingdom of heaven. The key of the house of David is the last subject Jesus interacted with the Pharisees over.

Olunyiriri ku lunyiriri, Firadelfiya, omugole ow’endagaano ow’enkomerero ng’ayimiririddwa Peetero, afuna ekisumuluzo eky’ennyumba ya Dawudi era n’emisumuluzo gy’obwakabaka obw’eggulu. Ekisumuluzo eky’ennyumba ya Dawudi ye nsonga eyasembayo Yesu gye yayogerako n’Abafalisaayo.

> While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The Son of David. He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?

> Awo Abafalisaayo bwe baali bakuŋŋaanye wamu, Yesu n’ababuuza, ng’agamba nti, Mwemulowooza ki ku Kristo? Ye mwana wa ani? Ne bamugamba nti, Omwana wa Dawudi. N’abagamba nti, Kale Dawudi mu Mwoyo amuyita atya Mukama, ng’agamba nti, Mukama yagamba Mukama wange nti, Tuula ku mukono gwange ogwa ddyo, okutuusa lwe ndifuula abalabe bo entebe y’ebigere byo? Kale obanga Dawudi amuyita Mukama, aba atya omwana we?

> And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 22:41–46.

> Era tewaali n’omu eyasobola okumuddamu na kigambo kyonna, era okuva ku lunaku olwo tewaali n’omu eyamubuuzayo bibuzo nate. Matayo 22:41-46.

The subject of David and his Lord is exactly where Peter begins at Pentecost in the upper room at the third hour. The subject that closed the door of interaction between the Pharisees and Christ is the key Peter used to open the door of the upper room at Pentecost.

Ensonga ya Dawudi ne Mukama we ye kennyini mwe Peetero atandikira ku Lunaku lwa Pentekooti mu kisenge ekyawaggulu ku ssaawa essatu. Ensonga eyaggala oluggi lw’okwogeragana wakati wa Abafalisaayo ne Kristo ye kisumuluzo Peetero kye yakozesa okuggulawo oluggi lw’ekisenge ekyawaggulu ku Lunaku lwa Pentekooti.

> For David is not ascended into the heavens: but he saith himself, The Lord said unto my Lord, Sit thou on my right hand, Until I make thy foes thy footstool. Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.

> Kubanga Dawudi talinnye mu ggulu; naye ye yennyini agamba nti, Mukama yagamba Mukama wange nti, Tuula ku mukono gwange ogwa ddyo, okutuusa lwe ndifuula abalabe bo entebe y’ebigere byo. Kale ennyumba yonna ya Isirayiri emanye ddala nti Katonda yamufuula Yesu oyo gwe mwakomerera ku musaalaba, Mukama era Kristo.

> Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do?

> Awo bwe baawulira ebyo, ne bakkubibwa mu mitima gyabwe, ne bagamba eri Peetero n’abatume abalala nti, Abasajja, baganda baffe, tukole ki?

> Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation. Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. Acts 2:34–41.

> Awo Peetero n’abagamba nti, Mwenenye, era mubatizibwe buli omu ku mmwe mu linnya lya Yesu Kristo olw’okusonyiyibwa kw’ebibi, era muja okufuna ekirabo kya Mwoyo Omutukuvu. Kubanga ekisuubizo kiri ku mmwe, ne ku baana bammwe, era ku bonna abali ewala, abatyo bonna Mukama Katonda waffe gw’ayita. Era mu bigambo ebirala bingi yawa obujulizi era n’abakuutira, ng’agamba nti, Muwonyezeke okuva mu kika kino eky’obujeemu. Awo abo abaakiwaniriza mu ssanyu ekigambo kye ne babatizibwa: era ku lunaku olwo ne zongererwako eri bo emmeeme nga enkumi ssatu. Ebikolwa by’Abatume 2:34-41.

Peter had the keys to bind or loose, and when he did so, heaven was in agreement with Peter’s action. Peter represents Divinity and humanity working together to unseal the truths of God’s Word. When those truths are unsealed, they are represented as knowledge.

Petro yalina obufungulu obw’okusiba oba okusumulula, era bwe yakikola, eggulu lyakkanya n’ekikolwa kya Petro. Petro akiikirira Obwakatonda n’obuntu nga bikolera wamu okubikkula amazima g’Ekigambo kya Katonda. Amazima ago bwe gabikkulwa, galabisibwa ng’obumanyi.

> “The key of knowledge in Christ’s day had been taken away by those who should have held it to unlock the treasure house of wisdom in the Old Testament Scriptures. The rabbis and teachers had virtually shut up the kingdom of heaven from the poor and the afflicted, and left them to perish. In His discourses Christ did not bring many things before them at once, lest He might confuse their minds. He made every point clear and distinct. He did not disdain the repetition of old and familiar truths in prophecies if they would serve His purpose to inculcate ideas.

> Ekisumuluzo ky’okumanya mu nnaku za Kristo kyali kiggiddwaawo abo abaasaanidde okukikuuma ne bakikozesa okusumulula ennyumba ey’obugagga bw’amagezi mu Ebyawandiikibwa eby’Endagaano Enkadde. Balabbi n’abayigiriza baali bafunze ddala Obwakabaka obw’eggulu eri abavu n’abalumiirwa, ne babaleka okuzikirira. Mu njigiriza ze, Kristo teyaleetanga ebintu bingi mu kaseera kamu, alyoke aleme okubawuganya mu birowoozo byabwe. Yafuula buli nsonga etegeerekeka bulungi era eyawudde bulungi. Teyanyoomanga kuddamu amazima ag’edda era ag’amanyiddwa mu buwandiike bw’obunnabbi singa byamuyamba okussa endowooza mu mitima.

> “Christ was the originator of all the ancient gems of truth. Through the work of the enemy these truths had been displaced. They had been disconnected from their true position, and placed in the framework of error. Christ’s work was to readjust and establish the precious gems in the framework of truth. The principles of truth which had been given by Himself to bless the world had, through Satan’s agency, been buried and had apparently become extinct. Christ rescued them from the rubbish of error, gave them a new, vital force, and commanded them to shine as precious jewels, and stand fast forever.

> Kristo ye y’ensibuko y’amajjinja ag’omuwendo ag’amazima ag’edda gonna. Olw’emirimu gy’omulabe, amazima ago gaasengulwa. Gaaggyibwawo ku bifo byagyo eby’amazima, ne gateekebwa mu musingi gw’obulimba. Omulimu gwa Kristo kwe kutereeza era n’okunyweza amajjinja ag’omuwendo mu musingi gw’amazima. Emisinji gy’amazima gye yennyini yawa okuwa ensi omukisa, okuyita mu buweereza bwa Setaani, gyasibwa ne giboneka ng’gizikiridde ddala. Kristo yagiggya mu busuukuzi bw’obulimba, n’agissamu amaanyi amaggya ag’omugimu, n’agiragira okwaka ng’amajjinja ag’omuwendo, era okuyimirira emirembe gyonna.

> “Christ Himself could use any of these old truths without borrowing the smallest particle, for He had originated them all. He had cast them into the minds and thoughts of each generation, and when He came to our world He rearranged and vitalized the truths which had become dead, making them more forcible for the benefit of future generations. It was Jesus Christ who had the power of rescuing the truths from the rubbish, and again giving them to the world with more than their original freshness and power.” Manuscript Releases, volume 13, 240, 241.

> Kristo yennyini yandisobodde okukozesa kyonna ku mazima gano ag’edda nga tawolayo na kantu katono konna, kubanga ye yagatandikawo gonna. Yagateeka mu mitima ne mu birowoozo by’emirembe buli limu, era bwe yajja mu nsi yaffe, yagateekateeka nate n’agafuuyiraamu obulamu amazima agaali gaafa, n’agafuula ag’amaanyi agasinga olw’omugaso gw’ab’emirembe ejijja. Yesu Kristo ye yalina amaanyi okununula amazima okuva mu bisaasiro, era nate n’agagiwa ensi nga gasukkiridde obuggya n’amaanyi ge gaalina mu kusooka.

Peter’s keys were to bind and to loose, and Peter represents the last Christian bride, who are the one hundred and forty-four thousand. The binding message of Peter represented in the witness of the one hundred and forty-four thousand is the sealing. The loosing message of Peter in the witness of the one hundred and forty-four thousand is Islam of the third woe.

Ebisumuluzo bya Peetero byali bya kusiba ne kusumulula, era Peetero akiikirira omugole ow’Obukristaayo ow’enkomerero, ye 144,000. Obubaka bwa Peetero obw’okusiba obukiikirizibwa mu bujulirwa bw’abo 144,000 kye kuteekebwako akabonero. Obubaka bwa Peetero obw’okusumulula mu bujulirwa bw’abo 144,000 kye Obusiraamu bw’ekikangabwa eky’okusatu.

> “I then saw the third angel. Said my accompanying angel, ‘Fearful is his work. Awful is his mission. He is the angel that is to select the wheat from the tares, and seal, or bind, the wheat for the heavenly garner. These things should engross the whole mind, the whole attention.’” Early Writings, 119.

> “Nnalyoka ne ndaba malayika ow’okusatu. Malayika anamperekera n’agamba nti, ‘Ekolwa lye litya nnyo. Okutumwa kwe kuteeka entiisa. Ye malayika agenda okulonda eŋaano okuva mu bujeere, era n’assaako akabonero ku eŋaano, oba n’agisiba, okugitegeka ku terekero ly’omu ggulu. Ebyo birina okuzingira amagezi gonna, n’obwegendereza bwonna.’ Ebyawandiikibwa Ebyasooka, 119.”

The wheat that are bound are represented by the first fruit wheat offering of Pentecost, that as a wave offering would represent the lifting up of the ensign of the one hundred and forty-four thousand. The sealing of God’s people is Peter’s internal message, that occurs during the history of Islam of the third woe that is progressively loosed from 9/11 onward.

Engano ezisibiddwa ziyimiririzibwa mu kiweebwayo ky’ebibala eby’olubereberye eby’engano eky’e Pentekosite, ekyo, nga bwe kiri kiweebwayo eky’okunyenyezebwa, kyeraga okutumbulwa kw’akabonero k’aba 144,000. Okuteekebwako akabonero kwa bantu ba Katonda kwe obubaka bwa Peetero obw’eby’omunda, ekituuka mu byafaayo bya bu-Isilamu eby’obubonaabona obw’okusatu, obusumululibwa mu ngeri eyeyongera mpola mpola okuva ku 9/11 okweyongerayo.

> And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.

> Awo oluvannyuma lw’ebyo nalaba bamalayika bana bayimiridde ku nkomerero ennya z’ensi, nga bakutte empewo ennya ez’ensi, empewo ereme kuvuga ku nsi newaakubadde ku nnyanja newaakubadde ku muti gwonna. Era ne ndaba omalayika omulala ng’ayambuka okuva ebuvanjuba, ng’alina akabonero ka Katonda omulamu; n’ayogerera waggulu n’eddoboozi ddene eri bamalayika bana, abaaweereddwa okukola obulabe ku nsi ne ku nnyanja, ng’agamba nti, Temukola obulabe ku nsi, newaakubadde ku nnyanja, newaakubadde ku miti, okutuusa lwe tuteekeko akabonero ku ndiinda za abaddu ba Katonda waffe. Okubikkulirwa 7:1-3.

Those four winds that are restrained during the binding of God’s people were released at 9/11, and then restrained by George Bush the lesser. The external message of Peter is Islam, and the loosening and the restraining if Islam is the external message that runs through the sealing time. Peter’s humanity is connected with Divinity, for the keys given to him represent agreement between heaven and earth.

Empewo ennya ezo eziziyizibwa mu kiseera eky’okusibwa kw’abantu ba Katonda zasumululwa ku 9/11, oluvannyuma ne ziddamu okuziyizibwa George Bush Omuto. Obubaka obw’ebweru bwa Peetero kwe Buyisiramu, era okusumululwa n’okuziyizibwa kw’Obuyisiramu ye bubaka bw’ebweru obuyita mu kiseera eky’okuteekebwako akabonero. Obuntu bwa Peetero buyungiddwa n’Obwa-Katonda, kubanga ebisumuluzo ebyamuweebwa bikiikirira okukkiriziganya wakati w’eggulu n’ensi.

We will continue this study in the next article.

Tujja kugenda mu maaso n’okunoonyereza kuno mu kiwandiiko ekiddako.

> “The darkness of the evil one encloses those who neglect to pray. The whispered temptations of the enemy entice them to sin; and it is all because they do not make use of the privileges that God has given them in the divine appointment of prayer. Why should the sons and daughters of God be reluctant to pray, when prayer is the key in the hand of faith to unlock heaven’s storehouse, where are treasured the boundless resources of Omnipotence? Without unceasing prayer and diligent watching we are in danger of growing careless and of deviating from the right path. The adversary seeks continually to obstruct the way to the mercy seat, that we may not by earnest supplication and faith obtain grace and power to resist temptation.

> Ekizikiza ky’oyo Omubi kizizingira abo abalekerera okusaba. Ebigezeso eby’omulabe ebiboggoledwa mu kyama bibasendasendaza bakole ekibi; era byonna biva ku nti tebakozesa ebirukusa Katonda bye yabawa mu nteekateeka entukuvu ey’okusaba. Lwaki abaana ab’obulenzi n’ab’obuwala ba Katonda beewewala okusaba, nga okusaba kwe kisumuluzo eky’omu mukono gw’ekkiriza okwaggulawo ekiterekero ky’eggulu, awaterekeddwa obugagga obutaliiko mupimo obw’Obuyinza obutakoma? Nga tetusaba bulijjo era nga tetwegendereza mu nnyiikivu, tuli mu kabi kokukendeera mu bwetegereza n’okukyama okuva ku kkubo ekituufu. Omulabe abeerera ddala ng’ageza okuzibira ekkubo okutuuka ku Entebe ey’Okusaasira, alyoke atulemese okuyita mu kwegayirira okunyiikivu n’ekkiriza okufuna ekisa n’amaanyi ag’okulwanyisa ebigezeso.

> “There are certain conditions upon which we may expect that God will hear and answer our prayers. One of the first of these is that we feel our need of help from Him. He has promised, ‘I will pour water upon him that is thirsty, and floods upon the dry ground.’ Isaiah 44:3. Those who hunger and thirst after righteousness, who long after God, may be sure that they will be filled. The heart must be open to the Spirit’s influence, or God’s blessing cannot be received.

> Waliwo ebisanyizo ebimu, ku byo tunaasobola okusuubira nti Katonda anaawulira era anaddamu okusaba kwaffe. Omu ku ebyasooka ku bino kwe kuli nti tuwulira obwetaavu bw’okuyambibwa gy’ali. Asuubizza nti, ‘Ndiyiwa amazzi ku waanyiiga, n’emigga ku ttaka erimala.’ Isaaya 44:3. Abo abalumwa enjala n’ennyonta olw’obutuukirivu, abanoonya Katonda, basobola okukakasa nti banaakkutibwa. Omutima gulina okuggulwawo eri okukola kw’Omwoyo; bwe kiba nga si bwe kityo, omukisa gwa Katonda tegusobola kufunibwa.

> “Our great need is itself an argument and pleads most eloquently in our behalf. But the Lord is to be sought unto to do these things for us. He says, ‘Ask, and it shall be given you.’ And ‘He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?’ Matthew 7:7; Romans 8:32.

> Obwetaavu bwaffe obukulu bwenyini bwe buba ensonga ey’amaanyi, era buwanjiriza mu lwaffe mu kwogera okw’ekitalo ennyo. Naye Mukama alina okunoonyezebwa atukolere bino. Agamba nti, ‘Musabe, mujja okuweebwa.’ Era, ‘Oyo eyatatasasira Mwana we yennyini, naye n’amutuwaayo ku lwaffe fenna, alirema atutuwa wamu naye n’ebintu byonna mu bwereere?’ Matayo 7:7; Abaruumi 8:32.

> “If we regard iniquity in our hearts, if we cling to any known sin, the Lord will not hear us; but the prayer of the penitent, contrite soul is always accepted. When all known wrongs are righted, we may believe that God will answer our petitions. Our own merit will never commend us to the favor of God; it is the worthiness of Jesus that will save us, His blood that will cleanse us; yet we have a work to do in complying with the conditions of acceptance.

> Obanga tukwata kibi mu mitima gyaffe, era obanga tunywerera ku kibi kyonna kye tumanyi, Mukama tajja kutuwulira; naye okusaba kw’omutima omwenenya, omumenyese, kukkirizibwa bulijjo. Bwe biba biteerezeddwa ebikyamu byonna ebimanyiddwa, tusobola okukkiriza nti Katonda anaddamu ensaba zaffe. Obutuukirivu bwaffe tebulijja kutufunira kisa kya Katonda; wabula obusaanirwa bwa Yesu bwe bunaatulokola, era omusaayi gwe gunaatukuza; naye tulina omulimu gw’okukola mu kugondera ebisanyizo eby’okukkirizibwa.

> “Another element of prevailing prayer is faith. ‘He that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him.’ Hebrews 11:6. Jesus said to His disciples, ‘What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them.’ Mark 11:24. Do we take Him at His word?” Steps to Christ, 94–96.

> Ekintu ekirala eky’okusaba okw’obuwanguzi kwe kukkiriza. “Oyo ajja eri Katonda ateekwa okukkiriza nti aliwo, era nti agabira empeera abo abamunoonya n’obunyiikivu.” Abaebbulaniya 11:6. Yesu yagamba abayigirizwa be nti, “Buli kye mwagala, nga musaba, mukkirize nga mukyakifunye, era munaakifuna.” Makko 11:24. Tumutwala ku kigambo kye? Okudda eri Kristo, 94-96.

> “Here is a lesson for young men who profess to be servants of God, bearing His message, who are exalted in their own estimation. They can trace nothing remarkable in their experience, as could Elijah, yet they feel above performing duties which to them appear menial. They will not come down from their ministerial dignity to do needful service, fearing that they will be doing the work of a servant. All such should learn from the example of Elijah. His word locked the treasures of heaven, the dew and rain, from the earth three years. His word alone was the key to unlock heaven and bring showers of rain. He was honored of God as he offered his simple prayer in the presence of the king and the thousands of Israel, in answer to which fire flashed from heaven and kindled the fire upon the altar of sacrifice. His hand executed the judgment of God in slaying eight hundred and fifty priests of Baal; and yet, after the exhausting toil and most signal triumph of the day, he who could bring clouds and rain and fire from heaven was willing to perform the service of a menial and run before the chariot of Ahab in the darkness and in the wind and rain to serve the sovereign whom he had not feared to rebuke to his face because of his sins and crimes. The king passed within the gates. Elijah wrapped himself in his mantle and lay upon the bare earth.” Testimonies, volume 3, 287.

> Wano wali ekisomo eri abasajja abavubuka abeeyita baweereza ba Katonda, abatambuza obubaka bwe, era abeeyimusiza waggulu mu maaso gaabwe bo bennyini. Tebasobola kulondamu kintu kyonna eky’ewuunyisa mu by’okumanyirirwa kwabwe, nga Eriya bwe yandisobodde, naye beewulira ng’abali waggulu okutuukiriza obuvunaanyizibwa obubalabikira ng’obutono n’obutali bwa kitiibwa. Tebakkiririza kuva ku kitiibwa kyabwe eky’obusumba okutuukiriza obuweereza obwetaagisa, nga batya nti banaaba bakola omulimu gw’omuddu. Bonna abali bwe batyo balina okuyiga ku kyokulabirako kya Eriya. Ekigambo kye kyaasibira obugagga bw’eggulu—omuseege n’enkuba—ku nsi okumala emyaka esatu. Ekigambo kye kyokka kye kyali ekisumuluzo eky’okuggula eggulu n’okuleeta enkuba ennyingi. Katonda yamussaamu ekitiibwa bwe yasaba okusaba okutali kwa bigambo bingi mu maaso ga kabaka n’enkumi za Isirayiri, era mu kuddamu kwako omuliro ne bwaka okuva mu ggulu ne wakka omuliro ku kyoto eky’ekiweebwayo. Omukono gwe ne gutuukiriza okusala omusango kwa Katonda mu kuttira ddala abakabona ba Baali 850; kyokka, oluvannyuma lw’emirimu egimuggyeemu amaanyi n’obuwanguzi obw’ekikangabwa obw’olunaku, oyo eyasobola okuvumbula ebire n’enkuba n’omuliro okuva mu ggulu yali ayetegefu okukola omulimu gw’omuddu n’addukira mu maaso g’eggaali lya Akabu mu kizikiza ne mu mpewo n’enkuba okuweereza kabaka oyo gwe teyatyese kumwenenya mu maaso ge olw’ebibi bye n’ebikolwa bye eby’obumenyi bw’amateeka. Kabaka n’ayingira mu wankaaki z’ekibuga. Eriya n’eyekutikira mu lugoye lwe n’agalamira ku ttaka ery’obwereere.

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