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

Ekitabo kya Yoweeri ne Ekkanisa y'Abadiventisiti ab'olunaku olw'omusanvu ey'e Lawodikiya - Ennamba amakumi ana

Number Forty

Ennamba Amakumi Ana

Author

Jeff Pippenger

Published

February 3, 2026

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Peter was symbolically at Caesarea Philippi at the third hour, on his way to Caesarea Maritima and the ninth hour. According to Matthew and Mark, six days later, Peter, James and John were at the Mount of Transfiguration. Luke says eight days, between Panium and the Mount. From the gates of hell, at Caesarea Philippi to the death of the cross, with a stop along the way at the Mount of Transfiguration. Three steps from Panium to the Sunday law. Caesarea at the beginning, the Mount in the middle, and Caesarea at the end. Hell at the beginning, death at the end, with God’s glory in the middle. An alpha rebellion represented by the gates of hell and an omega rebellion represented by the death of the Son of God.

Peetero yali mu kifaananyi e Kayisaliya Fulipi ku ssaawa ey’okusatu, ng’ali mu kkubo okugenda e Kayisaliya Maritima ne ku ssaawa ey’omwenda. Nga bwe bagamba Matayo ne Makko, oluvannyuma lw’ennaku mukaaga, Peetero, Yakobo ne Yokaana baali ku Lusozi olw’Okukyusibwa. Ate Luka agamba nti ennaku munaana, wakati wa Panium n’Olusozi olw’Okukyusibwa. Okuva ku miryango gy’Emagombe e Kayisaliya Fulipi okutuuka ku kufa ku musalaba, n’okuwummulirako mu kkubo ku Lusozi olw’Okukyusibwa. Emitendera esatu okuva e Panium okutuuka ku tteeka lya Sande. Kayisaliya ku ntandikwa, Olusozi mu makkati, era Kayisaliya ku nkomerero. Emagombe ku ntandikwa, okufa ku nkomerero, ekitiibwa kya Katonda mu makkati. Obujeemu obwa Alufa obulabirirwa mu miryango gy’Emagombe, n’obujeemu obwa Omega obulabirirwa mu kufa kwa Mwana wa Katonda.

Caesarea Philippi is the foundation, for it was there that Christ identified the Rock on which He would build His church. The Mount of Transfiguration is the second step, where the temple is finished and the capstone is placed. The third step of judgment at the cross followed after.

Kayisaliya Firipi kye essinziiro, kubanga eyo Kristo we yalaga Ejjinja mwe yandizimbira Ekkanisa ye. Olusozi lw’Okufuulibwa lwe kitundu eky’okubiri, we Yeekaalu etuukirizibwa era ejjinja ery’okumalirizo ne liteekebwawo. Ekitundu eky’okusatu eky’omusango ogw’oku Musalaba kyaddirira.

> And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power. And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them. And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them. And there appeared unto them Elias with Moses: and they were talking with Jesus.

> N’abagamba nti, Mazima mbagamba nti waliwo abamu ku abo abali wano abatalyako kufa okutuusa lwe baliraba obwakabaka bwa Katonda nga bujja n’amaanyi. Awo oluvannyuma lw’ennaku mukaaga Yesu n’atwala wamu naye Peetero, ne Yakobo, ne Yokaana, n’abalinnya nabo ku lusozi oluwanvu ne babeera awo bokka; era n’akyusibwa endabika mu maaso gaabwe. Ebyambalo bye ne byaka, ne biba byeru ennyo ng’omuzira; nga tewali mu nsi omubyeza engoye asobola okubyeza bwe bityo. Era ne wabalabikira Eriya awamu ne Musa; nga boogera ne Yesu.

> And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias.

> Awo Peetero n’addamu n’agamba Yesu nti, Labbi, kirungi ffe okubeera wano: kale tukole eweema essatu; emu y’iyo, n’emu ya Musa, n’emu ya Eriya.

> For he wist not what to say; for they were sore afraid. And there was a cloud that overshadowed them: and a voice came out of the cloud, saying, This is my beloved Son: hear him. And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves. And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead. And they kept that saying with themselves, questioning one with another what the rising from the dead should mean. Mark 9:1–10.

> Kubanga teyamanya kye yayinza okwogera; kubanga baali batidde nnyo. Ne wabaawo ekire ne kibasitira; era ne wava mu kire eddoboozi, nga ligamba nti, Ono ye Mwana wange omwagalwa; mumuwulirenga. Era amangwago, bwe beetooloola ne batunuulira, tebaalaba muntu n’omu nate, wabula Yesu yekka ng’ali nabo. Awo bwe baali bikka okuva ku lusozi, n’abalagira baleme kubuulira muntu kyonna kye baalabye, okutuusa Omwana w’omuntu lw’anaazuukira mu bafu. Ne bakikuuma ekigambo ekyo mu bo bokka, nga beebuuzaganya buli omu ne munne ekitegeeza ki okuzuukira mu bafu. Makko 9:1-10.

At the mount, Peter proposes to erect a tabernacle for Moses, Christ and Elijah.

Ku lusozi, Peetero ateesa okusimba weema eri Musa, Kristo ne Eriya.

> “Moses passed through death, but Michael came down and gave him life before his body had seen corruption. Satan tried to hold the body, claiming it as his; but Michael resurrected Moses and took him to heaven. Satan railed bitterly against God, denouncing Him as unjust in permitting his prey to be taken from him; but Christ did not rebuke His adversary, though it was through his temptation that the servant of God had fallen. He meekly referred him to His Father, saying, ‘The Lord rebuke thee.’

> Musa yayita mu kufa, naye Mikaeri n’akka n’amuddamu obulamu nga omubiri gwe tebunnalaba okuzikirira. Sitaani yagezaako okunyweza omubiri, ng’agamba nti gwa ye; naye Mikaeri n’azuukiza Musa n’amutwala mu ggulu. Sitaani n’akolima Katonda n’obukambwe bungi, ng’amuvunaana obutaba mu bwenkanya olw’okukkiriza omunyagwa we okuggibwamu mu mukono gwe; naye Kristo teyakkangavvula mulabe we, newaakubadde nga olw’okukemebwa kwe omuweereza wa Katonda yali agudde. Mu bukkakkamu n’amuweereza eri Kitaawe, ng’agamba nti, ‘Mukama akukangavvule.’

> “Jesus had told His disciples that there were some standing with Him who should not taste of death till they should see the kingdom of God come with power. At the transfiguration this promise was fulfilled. The countenance of Jesus was there changed and shone like the sun. His raiment was white and glistening. Moses was present to represent those who will be raised from the dead at the second appearing of Jesus. And Elijah, who was translated without seeing death, represented those who will be changed to immortality at Christ’s second coming and will be translated to heaven without seeing death. The disciples beheld with astonishment and fear the excellent majesty of Jesus and the cloud that overshadowed them, and heard the voice of God in terrible majesty, saying, ‘This is My beloved Son; hear Him.’” Early Writings, 164.

> Yesu yali agambye abayigirizwa be nti waliwo abamu abaali bayimiridde wamu naye abataliraba kufa okutuusa lwe baliraba obwakabaka bwa Katonda nga bujja mu maanyi. Mu Kukyusibwa ekisuubizo kino kyatuukirizibwa. Mu kifo ekyo obwenyi bwa Yesu ne bukyusibwa ne bwaka ng’enjuba. Ebyambalo bye byali byeru era byaka nnyo. Musa yaliwo ng’akiikirira abo abalizukizibwa okuva mu bafu mu kulabika okw’okubiri kwa Yesu. Era Eriya, eyatwalibwa nga talabye kufa, yakiikirira abo abalikyusibwa mu butafa mu kudda kwa Kristo okw’okubiri era abalikutwalibwa mu ggulu nga tebalabye kufa. Abayigirizwa ne batunuulira nga beewuunya nnyo ne batya ekitiibwa ekisukkiridde kya Yesu n’ekire ekyabasiikirira, era ne bawulira eddoboozi lya Katonda mu bukulu obw’entiisa nga ligamba, ‘Ono ye Mwana wange omwagalwa; mumuwulire.’ Early Writings, 164.

The Mount of Transfiguration identifies three tabernacles. The tabernacle of Moses at the beginning of ancient Israel, the tabernacle of Christ as represented by His incarnation and the tabernacle that is the one hundred and forty-four thousand as represented by Elijah. The one hundred and forty-four thousand are those who do not taste of death, until they see the Second Coming of Christ. The Mount is identifying the point where the seal is impressed upon the one hundred and forty-four thousand.

Olusozi lw’Okukyusibwa lulaga eweema ssatu ez’Okukuŋŋaanirangamu. Eweema eya Musa ku ntandikwa y’Isiraeri ey’edda, eweema eya Kristo ng’ayimirizibwa mu kufuuka omuntu mu mubiri kwe, era eweema, ye emitwalo kkumi na nnya n’enkumi nnya, ng’ayimirizibwa Eriya. Emitwalo kkumi na nnya n’enkumi nnya be abo abatalaba kufa okutuusa lwe baliraba Okudda okwokubiri kwa Kristo. Olusozi lulaga ekiseera we akasanyizo kateekebwa ku emitwalo kkumi na nnya n’enkumi nnya.

The tabernacle of the one hundred and forty-four thousand is raised up in the antitypical feast of Tabernacles. The Mount identifies those who do not taste death, and sets forth three witnesses that when they see the glory of God in the mount, it is the antitypical feast of Tabernacles.

Eweema y’ab’emitwalo kkumi n’enna n’enkumi nnya esimbibwa mu Embaga ey’Eweema ey’omu kifaananyi ekituukirizibwa. Olusozi lukizuula abo abatalirega kulaba kufa, era lwanjula abajulizi basatu nti bwe balaba ekitiibwa kya Katonda ku lusozi, kiba Embaga ey’Eweema ey’omu kifaananyi ekituukirizibwa.

They are raised up as the tabernacle of Elijah, that began to be reared up in 2023, when both Moses and Elijah were resurrected. First the foundation was laid, that is the only foundation that can be laid, and that foundation is Christ, the corner and foundation stone. Then the capstone is placed, which represents the sealing of the one hundred and forty-four thousand as represented at the Mount of Transfiguration. At the Mount Peter, James and John represent those who actually do not taste of death. Peter later recorded that the kingdom of priests is those who have tasted that the Lord is good, and who were a spiritual house. They tasted life, so they do not taste death.

Bayimusiddwa ng’Weema ya Eriya, eyatandika okuyimusibwa mu 2023, bwe baazuukizibwa Musa ne Eriya bombi. Olubereberye omusingi gwasimbibwa, era guno gwokka gwe musingi g’usobola okuteekebwa; omusingi ogwo ye Kristo, ejjinja erya ku nsonda era ery’omusingi. Oluvannyuma ne bateeka ejjinja ery’entikko, erikiikirira okuteekebwako akabonero kw’abo 144,000, nga bwe kyayolesebwa ku Lusozi lw’Okukyusibwa. Ku Lusozi Peetero, Yakobo ne Yokaana bakiikirira abo abatalaba kufa ddala. Oluvannyuma Peetero yawandiika nti obwakabaka bw’abasaserdooti bali abo abagezezza ne bamanya nti Mukama mulungi, era nga baali ennyumba ey’omwoyo. Baagezezza obulamu; kyebaava tebagezezza kufa.

> If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. 1 Peter 2:3–6.

> Obanga mazima mwegeze nga Mukama wa kisa. Eri oyo gwe mujja, ng’ejjinja eriramu, erisuuliddwa ddala abantu, naye erirondeddwa Katonda era ery’omuwendo omugazi; nammwe, nga mayinja amalamu, muzimbibwa nga nnyumba ey’omwoyo, obukabona obutukuvu, okuwaayo ssaddaaka ez’omwoyo, ezikkirizibwa eri Katonda nga muyita mu Yesu Kristo. Kyava era mu Byawandiikibwa kigambibwa nti, Laba, nteeka mu Sayoni Ejjinja ery’ensonda ery’ekikulu, erirondeddwa, ery’omuwendo omugazi; n’oyo amukkiriza tajja kuswazibwa. 1 Peetero 2:3-6.

The word translated as “confounded” means “to be ashamed.” The remnant is represented by Peter, and their joy is contrasted with those who rejected the latter rain message. A key of the one hundred and forty-four thousand, for Peter was given the “keys” to the kingdom, is the “chief corner stone” that was laid in Sion. That stone is marvelous in the eyes of the righteous, and a stone of stumbling to the drunkards of Ephraim.

Ekigambo ekyavvuunulwa ng’ “confounded” kitegeeza “okuswazibwa.” Abasigalayo bayimirirwamu Peetero, era essanyu lyabwe ligeregeranyizibwa ne ly’abo abaagaana obubaka bw’enkuba ey’oluvannyuma. Ekisumuluzo eky’emitwalo kkumi nnya n’enkumi nnya—kubanga Peetero yawaweebwa “ebisumuluzo” eby’Obwakabaka—kye “ejjinja ery’omutwe gw’ensonda” eryaateekebwa mu Sayoni. Ejjinja eryo lyewuunyisa mu maaso g’abatuukirivu, era lye ejjinja ery’okwazisa eri abatamiivu ba Efulayimu.

> The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvellous in our eyes. Psalms 118:22, 23.

> Ejjinja abazimbi lye baagaana lifuuse omutwe gw’ensonda. Kino kye kikolwa kya Mukama; kyewuunyisa mu maaso gaffe. Zabbuli 118:22, 23.

Jesus commented on these verses in the conclusion of the parable of the vineyard.

Yesu yannyonnyola ku nnyiriri zino mu nkomerero y’olugero lw’ennimiro y’emizabbibu.

> Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet. Matthew 21:42–46.

> Yesu n’abagamba, Tewamulangako kusoma mu Byawandiikibwa nti, ‘Ejjinja abakola ennyumba lye baagobagoba, eryo lye livuddeyo omutwe gw’ensonda; kino kyava eri Mukama, era kye kitalo mu maaso gaffe?’ Noolwekyo mbagamba nti, Obwakabaka bwa Katonda bujja okubaggyibwako, ne buweebwa eggwanga erireeta ebibala byalyo. Era buli anagwa ku jjinja lino alimenyerwa; naye buli gwe ligwa ku ye, limumenyamenya okumufuula envunyu. Awo bakabona abakulu n’Abafalisaayo bwe baawulira enfumo ze, ne bategeera nti aboogereddeko bo. Naye bwe baanoonya okumukwata, ne batya ekibiina ky’abantu, kubanga baamutegeera nga nnabbi. Matayo 21:42-46.

Whoever accepts the foundational message, shall be broken, for the Rock is Christ, and the work of the gospel is to humble the human into the dust.

Buli akkiriza obubaka obw’omusingi, alimeneka; kubanga Olwazi ye Kristo, era omulimu gw’Enjiri kwe kutoowaza omuntu mu vvu.

> “What is justification by faith? It is the work of God in laying the glory of man in the dust, and doing for man that which it is not in his power to do for himself. When men see their own nothingness, they are prepared to be clothed with the righteousness of Christ. When they begin to praise and exalt God all the day long, then by beholding they are becoming changed into the same image. What is regeneration? It is revealing to man what is his own real nature, that in himself he is worthless.” Manuscript Releases, volume 20, 117.

> Okutuukirizibwa olw’okukkiriza kye ki? Kye kikolwa kya Katonda eky’okuteeka ekitiibwa ky’omuntu mu vvu, era n’okukolera omuntu ekyo ekitali mu buyinza bwe okwekolera yennyini. Abantu bwe balaba obutaliimu bwabwe, bateeseteekedde okwambazibwa obutuukirivu bwa Kristo. Bwe batandika okutendereza n’okugulumiza Katonda olunaku lwonna, awo mu kutunuulira, bakyusibwa ne bafuuka mu kifaananyi kye kimu. Okuzalibwawo bupya kye ki? Kye kulaga omuntu obutonde bwe obw’amazima, nti mu ye yennyini taliimu mugaso gwonna. Manuscript Releases, Ekitundu 20, omuko 117.

Whoever rejects the foundation stone is destroyed, as was the case with ancient Israel in fulfillment of Jesus’ application of the parable of the vineyard. The Jews rejected Christ, they also rejected Moses, for if they had believed Moses, they would have also believed Christ. They rejected God’s law, teaching for doctrine the commandments of men. Christ, Moses and the Law are all symbols of foundations, and Christ is the only foundation that can be laid, but Christ as the foundation is represented with many symbols. Moses and the Law are both illustrations of this fact. Christ is the only foundation, but this only means that the other foundations in His prophetic Word are simply symbols of some aspect of His character.

Buli anegaana ejjinja ery’omusingi azikirira, nga bwe kyali eri Isiraeri ey’edda mu kutuukirizibwa kw’engeri Yesu gye yateekako ku bo olugero lw’ennimiro y’emizabbibu. Abayudaaya baagaana Kristo, era ne Musa baamugaana; kubanga singa baali bakkirizza Musa, baandibadde bakkirizza ne Kristo. Baagaana amateeka ga Katonda, nga bayigiriza ebiragiro by’abantu ng’eby’eddiini. Kristo, Musa n’etteeka byonna birabirwamu ng’ebifaananyi eby’emisingi; era Kristo ye musingi omu yekka ayinza okuteekebwa; naye Kristo ng’Omusingi alabirwamu mu bifaananyi bingi. Musa n’etteeka byombi bye bifaananyi eby’okulaga kino. Kristo ye musingi yekka; naye ekyo kyokka kitegeeza nti emisingi emirala mu Kigambo kye eky’obunnabbi bifaananyi byokka ebiraga ebimu ku buntu bwe.

> For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:11.

> Kubanga tewali muntu asobola kuteeka musingi mulala okujjako oguteekebwawo, ogwo gwe Yesu Kristo. 1 Abakkolinso 3:11.

Jesus is the Word, and as such the rules within His Word represent Himself. This is why Sister White records that the Ten Commandments are a transcript of Christ’s character. He is the First and the Last, and when represented in this fashion it identifies that Christ always illustrates the end of a thing, with the beginning of a thing. As the Word, He is also “Truth,” and truth is a prophetic framework. He is the Lion of the tribe of Judah when He seals and unseals His Word. He is also the corner stone that becomes the cap stone. The corner stone is simply an illustration of Him as the foundation, or the first letter of the Hebrew word “truth.” The cap stone is the crowning work on the temple, and when aligned with the framework of truth, the cap stone is twenty-two times more powerful than the corner stone. What is marvelous in the eyes of those who have tasted that the Lord is good, is how the principles of the framework of truth aligned with the corner and cap stone identifies one of the prophetic keys that were given to Peter.

Yesu ye Ekigambo, era olw’ekyo amateeka agali mu Kigambo kye gamuyimirira ye kennyini. Era ky’ensonga lwaki Mukyala White yawandiika nti Amatteeka Ekumi ge kopi eyaawandiikibwa ey’empisa za Kristo. Ye Ow’olubereberye n’Ow’enkomerero, era bw’alabirizibwa mu ngeri eno kikakasa nti Kristo bulijjo alaga enkomerero y’ekintu awamu n’okusooka kwakyo. Nga Ekigambo, era ye 'Truth'; ate amazima ge nteekateeka y’obunnabbi. Ye Empologoma ey’ekika kya Yuda bw’aggala era n’abikkula Ekigambo kye. Era ye ejjinja ery’ensonda erifuuka ejjinja ery’omutwe. Ejjinja ery’ensonda kye kifaananyi kye ng’omusingi, oba ennukuta esooka mu kigambo ky’Olwebbulaniya 'truth.' Ejjinja ery’omutwe kye kumaliriza kw’entiiko ku yeekaalu, era bwe litereezeddwa wamu n’enteekateeka y’amazima, ejjinja ery’omutwe liba n’amaanyi emirundi amakumi abiri mu bbiri okusinga ejjinja ery’ensonda. Ekyeewuunyisa mu maaso g’abo abagezako ne balaba nti Mukama mulungi, kye kino: emisingi gy’enteekateeka y’amazima, bwe gitereezebwa wamu n’ejjinja ery’ensonda n’ejjinja ery’omutwe, giraga omusumuluzo gumu ku gya bunnabbi egyaweebwa Peetero.

The alpha first letter is one, but the omega last letter is twenty-two. Miller’s jewels shine as the sun, but when the dirt brush man assembled the jewels, they were ten times brighter. The recognition that the end of a prophetic line is the same, but more powerful than the beginning of a prophetic lines is “marvelous.” It is an element of Christ’s character; it is one of the keys given to Peter to bind the one hundred and forty-four thousand.

Ennyukuta esooka, Alufa, eri emu; naye ennyukuta ey’enkomerero, Omega, eri amakumi abiri mu bbiri. Amajjinja ag’omuwendo ga Miller gakaka ng’enjuba, naye bwe omusajja ow’ekibebera ky’ettaka yakuŋŋaanya amajjinja ago, gakyaka emirundi kkumi okusinga. Okutegeera nti enkomerero y’olunyiriri lw’obunnabbi yeemu, naye ey’amaanyi okusinga entandikwa y’olunyiriri lw’obunnabbi, kye "kyewuunisa." Kye kitundu ku ngeri y’obuntu bwa Kristo; era kye kimu ku bisumuluzo ebyawa eri Peetero okusiba abo 144,000.

Peter’s “spiritual house” is the casket of William Miller’s dream and also Malachi’s storehouse of tithes and offerings. When the windows of heaven are opened; one class is cast out of the room, and the other class is cast into the casket and given the white linen uniforms of God’s triumphant church.

"Ennyumba ey’omwoyo" eya Peetero ye ssanduku ery’ekirooto kya William Miller, era ye nno eggwanika lya Malaki ery’eby’ekkumi n’ebiweebwayo. Bwe gaggulibwa amadirisa ag’eggulu; ekibinja ekimu kisuulibwa ebbweru w’ekisenge, ate ekibinja ekirala kisuulibwa mu ssanduku era ne kiyambazibwa ebyambalo eza lineni enjeru eby’ekkanisa ya Katonda eyawangula.

> “Solemnly and publicly the people of Judah had pledged themselves to obey the law of God. But when the influence of Ezra and Nehemiah was for a time withdrawn, there were many who departed from the Lord. Nehemiah had returned to Persia. During his absence from Jerusalem, evils crept in that threatened to pervert the nation. Idolaters not only gained a foothold in the city, but contaminated by their presence the very precincts of the temple. Through intermarriage, a friendship had been brought about between Eliashib the high priest and Tobiah the Ammonite, Israel’s bitter enemy. As a result of this unhallowed alliance, Eliashib had permitted Tobiah to occupy an apartment connected with the temple, which heretofore had been used as a storeroom for tithes and offerings of the people.

> Mu ngeri ey’obukakafu era mu lwatu, abantu ba Yuda baali beeyamye okugondera amateeka ga Katonda. Naye obukulembeze bwa Ezeera ne Neemiya bwe bwaggibwako okumala akaseera, waliwo abangi abaava eri Mukama. Neemiya yali addeyo e Buperusi. Mu kiseera ky’obutabaawo kwa Neemiya e Yerusaalemi, ebibi ne byeyingirira mu mpola, ebyatiisa okukyamya eggwanga. Abasinza ebifaananyi si kyokka baafuna ekifo mu kibuga, naye n’obubeera bwabwe ne butyoboola embuga zennyini ez’omu yeekaalu. Okuyita mu kuwasa n’okufumbirwa, ne wavaawo omukwano wakati wa Eriyaasibu kabona asinga obukulu ne Tobiya Omumoni, omulabe omukambwe wa Isirayiri. Olw’obumu buno obutali butukuvu, Eriyaasibu n’akkiriza Tobiya okubeeranga mu kisenge ekikwatagana ne yeekaalu, ekyali okutuusa olwo kikozesebwa ng’ekisenge ekiterekangamu ekkumi n’ebiweebwayo by’abantu.

> “Because of the cruelty and treachery of the Ammonites and Moabites toward Israel, God had declared through Moses that they should be forever shut out from the congregation of His people. See Deuteronomy 23:3–6. In defiance of this word, the high priest had cast out the offerings stored in the chamber of God’s house, to make a place for this representative of a proscribed race. Greater contempt for God could not have been shown than to confer such a favor on this enemy of God and His truth.

> Olw’obukambwe n’obutali b’eesigwa bw’Ab’e Amoni n’Ab’e Moabu eri Isirayiri, Katonda yayogerera mu Musa nti baliziyizibwa okuyingira mu lukiiko lw’abantu be emirembe gyonna. Laba Ekyamateeka 23:3-6. Nga ajjeemedde ekigambo kino, kabona omukulu yasuula ebiweebwayo ebyali bibikiddwa mu kisenge eky’ennyumba ya Katonda, okumukolera ekifo omubaka ono ow’eggwanga eriziyiziddwa. Tewandibaddewo kunyooma kunene eri Katonda okusinga okuwa ekisa bwe kityo eri omulabe wa Katonda n’amazima ge.

> “On returning from Persia, Nehemiah learned of the bold profanation and took prompt measures to expel the intruder. ‘It grieved me sore,’ he declares; ‘therefore I cast forth all the household stuff of Tobiah out of the chamber. Then I commanded, and they cleansed the chambers: and thither brought I again the vessels of the house of God, with the meat offering and the frankincense.’

> Bw’akomawo okuva e Perusiya, Neemiya n’ategeera ekikolwa eky’obuvumu ekyaswaza ekitukuvu n’addira amagezi amangu okugoba oyo eyali yayingidde mu kisenge mu ngeri etali ntuufu. ‘Kinnuma nnyo,’ bw’agamba; ‘kyenvudde n’nsuula ebintu byonna eby’omu nnyumba bya Tobiya okuva mu kisenge. Awo ne ndagira, ne batukuza ebisenge; ne nzizzaayo eyo ebyombo eby’ennyumba ya Katonda, wamu n’ekiweebwayo eky’emmere ey’obutta n’obubaane.’

> “Not only had the temple been profaned, but the offerings had been misapplied. This had tended to discourage the liberalities of the people. They had lost their zeal and fervor, and were reluctant to pay their tithes. The treasuries of the Lord’s house were poorly supplied; many of the singers and others employed in the temple service, not receiving sufficient support, had left the work of God to labor elsewhere.

> Si kyokka nti yeekaalu yali eyonoonebwa, naye era n’ebiweebwayo byali bikozeseddwa mu ngeri etali ntuufu. Ekyo kyabadde kitera okumenya omwoyo gw’abantu mu buggabi bwabwe. Baabadde bafiiriddwa obuyiiya n’obugumu bw’omwoyo, era baabadde tebakyetegefu okuleeta ebiweebwayo by’ekkumi byaabwe. Amaterekero g’eby’obugagga ag’ennyumba ya Mukama gaabadde tegajjujjuzibwa bulungi; abayimbi bangi n’abalala abaakozesebwa mu buweereza bwa yeekaalu, olw’obutafuna buwagizi obumala, baabadde bavuudde ku mulimu gwa Katonda ne bagenda okukolerera awalala.

> “Nehemiah set to work to correct these abuses. He gathered together those who had left the service of the Lord’s house, ‘and set them in their place.’ This inspired the people with confidence, and all Judah brought ‘the tithe of the corn and the new wine and the oil.’ Men who ‘were counted faithful’ were made ‘treasurers over the treasuries,’ ‘and their office was to distribute unto their brethren.’” Prophets and Kings, 669, 670.

> Neemiya n’atandika okukola okulungamya ebikolwa eby’obulyazamanyi ebyo. Yakuŋŋaanya abo abaali bavuudde mu buweereza bw’ennyumba ya Mukama, ‘n’abazza mu bifo byabwe.’ Kino kyabazzaamu abantu amaanyi n’obwesige, ne Yuda yonna n’aleeta ‘ekitundu eky’ekkumi eky’eŋŋaano n’omwenge omuggya n’amafuta.’ Abasajja ‘abeebalirwa abeesigwa’ baafuulibwa ‘abawanika ku materekero,’ ‘era obuvunaanyizibwa bwabwe bwali okugabanira baganda baabwe.’ Prophets and Kings, 669, 670.

When Nehemiah “cast out Tobiah,” he was prefiguring Christ casting the money-changers out of the very same temple. It wasn’t simply the temple, but the very room in the temple where the tithes were stored. When Eliakim the Philadelphian replaced Shebna the Laodicean, Shebna was the treasurer that was cast into a far field.

Neemiya bwe ‘yagobayo Tobiya,’ yali alaga mu kifaananyi Kristo okugoba abakyusisa ensimbi okuva mu yeekaalu yennyini eyo. Si yeekaalu yokka, wabula ekisenge kennyini mu yeekaalu awaaterekebwanga ebiweebwayo by’ekkumi. Eriyakimu ow’e Firadefiya bwe yamuddira mu kifo Sebuna ow’e Lawodikiya, Sebuna yali omuwanika eyasuulibwa mu ettale eriri ewala.

> Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. And I will drive thee from thy station, and from thy state shall he pull thee down.

> Bw’ati bw’ayogera Mukama, Katonda w’eggye: Genda, ogende eri omuwanika ono, ye Shebna, akulira ennyumba, omugambe nti, Kiki ky’olina wano? era ani gw’olina wano, okwefunzira entabiro wano, ng’oyo abaza entabiro waggulu, era ng’ajjulamu mu lwazi ekifo kye eky’okubeeramu? Laba, Mukama alikutwala mu buwaŋŋanguse obw’amaanyi, era alikubikka ddala. Alikukyaza n’obukambwe n’akikusula ng’omupiira mu nsi ennene: eyo we walifira, era eyo amagaali ag’ekitiibwa kyo galiba enswaza y’ennyumba ya mukama wo. Nange ndikugoba ku kifo kyo, era okuva ku ddala lyo alikukonkobera wansi.

> And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. 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.

> Era mu lunaku olwo ndiyita omuddu wange Eriyakimu mutabani wa Kirukiya; ndimwambaza ebyambalo byo, era ndimusiba olukoba lwo, era ndimusigira obufuzi bwo mu mukono gwe; era aliba kitaawe eri abatuuze ba Yerusaalemi n’ennyumba ya Yuda. Era ekisumuluzo ky’ennyumba ya Dawudi ndikiteeka ku kibegabega kye; bw’atyo anaggulawo, so tewali anaggala; era anaggalawo, so tewali anaggula.

> And I will fasten him as a nail in a sure place; and he shall be for a glorious throne to his father’s house. And they shall hang upon him all the glory of his father’s house, the offspring and the issue, all vessels of small quantity, from the vessels of cups, even to all the vessels of flagons. In that day, saith the Lord of hosts, shall the nail that is fastened in the sure place be removed, and be cut down, and fall; and the burden that was upon it shall be cut off: for the Lord hath spoken it. Isaiah 22:15–22.

> Ndimukomerera ng’omusumali mu kifo ekyekakafu; era alibeera entebe ey’ekitiibwa eri ennyumba ya kitaawe. Era balimutikkira ku ye ekitiibwa kyonna ky’ennyumba ya kitaawe, ezzadde n’abavuddemu, ebibya byonna eby’obungi obutono, okuva ku bikopo okutuuka ku byombo byonna ebinene. Ku lunaku olwo, bw’ayogera Mukama w’eggye, omusumali ogukomereddwa mu kifo ekyekakafu guggyibwawo, gusalibwawo, ne gugwa; n’omugugu ogwali ku gwo gusalibwawo: kubanga Mukama akiyogedde. Isaaya 22:15-22.

In the day that Shebna the foolish Laodicean is cast out, Eliakim is given the government of the church triumphant. When Christ cleanses the temple of the one hundred and forty-four thousand, from the rubbish that has covered up the precious jewels, He identifies that He would “cover” those represented by Shebna. Before the windows of heaven were opened the jewels were covered with rubbish, and when the rubbish is cast out, the rubbish is then covered with shame. William Miller’s dream is identifying the sealing of the one hundred and forty-four thousand.

Ku lunaku lwe Shebna, ow’e Laodicea omusirusiru, asuulibwa ebweru, Eliakim aweebwa obufuzi bw’ekkanisa eyawangudde. Bwe Kristo anaziza yeekaalu y’ab’emitwalo kkumi n’enya n’enkumi ennya okuva mu bisasiro ebyabikkidde amajjinja ag’omuwendo, ategeeza nti ajja “kubikka” abo abakukiikirirwa Shebna. Nga amadirisa ag’eggulu teganaggulwaawo, amajjinja ag’omuwendo gaali gabikiddwa ebisasiro; era bwe ebisasiro bissuulibwa ebweru, olwo libikkirwa nsonyi. Ekirooto kya William Miller kikumanyisa okuteekebwako akabonero kw’ab’emitwalo kkumi n’enya n’enkumi ennya.

The casket, is Malachi’s storehouse, Peter’s spiritual house and the tabernacle of Elijah that Peter wished to build. The dirt brush man illustrates the sealing of the one hundred and forty-four thousand when He casts the jewels into the box. Malachi identifies the test that proves that God’s people have truly returned unto Him.

Essanduuko ye ggwanika lya Malaki; kye ennyumba ey’omwoyo eya Peetero; era kye weema ya Eriya Peetero gye yayagala okuzimba. Omusajja ow’ekisasi ky’effuufu alaga okuteekebwako akabonero kw’abo 144,000, bwe asuula amajjinja ag’omuwendo mu ssanduuko. Malaki alambulula ekigezo ekikakasa nti abantu ba Katonda ddala baddemu eri Yye.

> Then they that feared the Lord spake often one to another: and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name. And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him. Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not. Malachi 3:16–18.

> Awo abo abaatyanga Mukama ne boogeragananga omu ku munne; Mukama n’awuliriza, n’akiwulira, era ne wandiikibwa mu maaso ge ekitabo eky’okujjukira olw’abo abaatyanga Mukama, era abaalowoozanga ku linnya lye. Era banaabe bange, bw’ayogera Mukama w’eggye, ku lunaku lwe nnaakuŋaanyiza eby’obugagga byange eby’omuwendo; era nnaabasasira, ng’omusajja bw’asaasira omwana we amuweereza. Awo munaaddayo, munaayawula wakati w’omutuukirivu n’omubi, wakati w’oyo amuweereza Katonda n’oyo atamuweereza. Malaki 3:16-18.

Return is a key word in the passage, for God calls on His people to return unto Him, but He also challenges those people to test Him, by returning tithes and offerings, and there is also a time when the righteous will “return,” and in so doing, they will “discern” between the wise and the foolish. Those who feared the Lord, and who thought upon His name are those that are to be the ensign of the one hundred and forty-four thousand.

Okuddayo kye kigambo ekikulu mu kitundu kino ky’ebyawandiikibwa, kubanga Katonda ayita abantu be okudda gy’ali; naye era abasoomooza abo okumugezako, nga bazzaayo eza kkumi n’ebiweebwayo; era waliwo n’ekiseera lwe abalungamu 'baliddayo', era bwe batyo 'balitegeera' enjawulo wakati w’ab’amagezi n’abasirusiru. Abo abaatyanga Mukama era abaalowooza ku linnya lye be banaabanga ekyendera ky’ab’enkumi kikumi n’ana mu nnya.

The fear of the Lord is the first test, so when verse sixteen says, “then” they that feared the Lord, it is pointing back into the prophetic narrative.

Okutya Mukama kye kigezo ekyasooka; kale bwe olunyiriri olw’ekkumi n’omukaaga lugamba nti, ‘Awo’ abo abatya Mukama, ekigambo ‘Awo’ kiraga okudda emabega mu mboozi ey’obunnabbi.

> Your words have been stout against me, saith the Lord. Yet ye say, What have we spoken so much against thee? Ye have said, It is vain to serve God: and what profit is it that we have kept his ordinance, and that we have walked mournfully before the Lord of hosts? And now we call the proud happy; yea, they that work wickedness are set up; yea, they that tempt God are even delivered. Malachi 3:13–15.

> Ebigambo byammwe bikambwe ennyo ku nze, bw’ayogera Mukama. Naye mugamba nti, Tumogedde ki nnyo ku ggwe? Mwagamba nti, Okumuweereza Katonda kye bwereere; era omugaso ki oguli mu kukuuma ekiragiro kye ne mu kutambulira mu kunakuwala mu maaso ga Mukama w’ama ggye? Era kaakano tuyita ab’amalala ab’omukisa; weewaawo, n’abo abakola obutali butuukirivu bayimuddwa; weewaawo, n’abo abakema Katonda balokolebwa ddala. Malaki 3:13-15.

Malachi says, “and now we call the proud happy.” The drunkards of Ephraim are called the “crown of pride” and they are happy when they think Moses and Elijah, the two prophets that tormented them were dead. They were so happy, that they sent gifts to one another.

Malaki agamba nti, “kaakano tuyita ab’ekyejjo basanyufu.” Abanywa envinyo b’e Efulayimu bayitibwa “engule ey’ekyejjo,” era ne basanyuka bwe baalowooza nti Musa ne Eriya, bannabbi babiri abaababonyaabonya, baali bafu. Ne basanyuka nnyo, ne baweerezaganya ebirabo.

> And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:8–10.

> Era emirambo gyabwe giribeera mu luguudo lw’ekibuga ekinene, ekiyitibwa mu bw’omwoyo Sodomu ne Misiri, eyo era Mukama waffe we yabambibwa ku musaalaba. Era abantu n’ebika n’ennimi n’amawanga baliraba emirambo gyabwe okumala ennaku ssatu n’ekitundu, so tebalikkiriza emirambo gyabwe okuzikibwa mu ntaana. Era abo abatuula ku nsi bajja kusanyukira ku bo, ne beesanyusa, ne basindikiragana ebirabo omu ne munne; kubanga bannabbi bano babiri baabonyaabonya abo abatuula ku nsi. Okubikkulirwa 11:8-10.

The proud are happy from July 18, 2020 on through 2023. On July 18, 2020 the message was “stout” against the “Lord.” On July 18, 2020 we did not recognize how terribly we had spoken against God and His Word. Disappointed we entered the tarrying time as represented by the lament of “It is vain to serve God: and what profit is it that we have kept his ordinance, and that we have walked mournfully before the Lord of hosts?” This is parallel to Jeremiah’s lament, when he illustrates the first disappointment.

Okuva nga 18 Julaayi 2020 okutuusa mu 2023, abegulumiza basanyufu. Nga 18 Julaayi 2020 obubaka bwali “bukambwe” eri “Mukama.” Nga 18 Julaayi 2020 tetwategeera engeri embi ennyo gye twayogerera ku Katonda n’Ekigambo kye. Nga tukiddiddwaamu essuubi, twayingira mu kiseera eky’okulindirira, nga kikiikirirwa mu kukaaba nti, “Okweereza Katonda tekuliiko mugaso; era mugaso ki gwe twafunye olw’okukuuma ekiragiro kye, era olw’okutambula nga tweyisa mu nnaku mu maaso ga Mukama ow’eggye?” Kino kifaanagana ne kukungubaga kwa Yeremiya, bwe yalaga okukkiddirwa okwasooka.

> I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Jeremiah 15:17, 18.

> Saatuula mu lukiiko lw’abasekerera, so saasanyuka; natuula nzekka olw’omukono gwo: kubanga onjuzizza obusungu. Lwaki obulumi bwange bwa lubeerera, n’ekiwundu kyange ekitawoneseeka, ekigaana okuwona? Onobeera ddala gye ndi ng’omulimba, era ng’amazzi agakalira? Yeremiya 15:17, 18.

Our words were stout with the prediction of July 18, 2020, and we did not then know how badly we had rebelled. At the disappointment the tarrying time was underway, while one class mourned and the other class rejoiced. In that context Malachi states:

Ebikambo byaffe byali bikakanye olw’okulaga eby’omu maaso ku Julayi 18, 2020, era mu kiseera ekyo tetwali tumanyi engeri embi ennyo gye twajeemamu. Mu kiseera eky’okuggwaamu essuubi ekiseera eky’okulindirira kyali kigenda mu maaso, nga ekibinja kimu kikungubaga, ate ekirala ne kisanyuka. Mu mbeera eyo Malaki agamba nti:

> Then they that feared the Lord spake often one to another: and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name. And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him.

> Awo abo abatya Mukama ne boogeragana emirundi mingi, buli omu ne munne; era Mukama n’atega okutu, n’awulira; era mu maaso ge ne wandiikibwa ekitabo eky’okujjukira olw’abo abatya Mukama era abalowooza ku linnya lye. Era baliba bange, bw’ayogera Mukama ow’Eggye, ku lunaku lwe ndikuŋŋaanya eby’omuwendo byange; era ndibasaasira, ng’omusajja bw’asaasira mutabani we amuweereza.

> Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not. Malachi 3:16–18.

> Awo muliddawo, era munaategeera enjawulo wakati w’omutuukirivu n’omubi, wakati w’oyo aweereza Katonda n’oyo atamuweereza. Malaki 3:16-18.

In 2024, the foundational test represented as the fear of the Lord arrived. Two classes were manifested in that test, and the group that made up the two classes had been often talking to one another on regular zoom meetings, throughout the three and a half days. The Lord listened to their discussions. The class who feared the Lord thought upon His name; Palmoni, the Lion of the tribe of Judah, the Alpha and Omega, the Truth, the Word, the Wonderful Linguist, the corner and cap stone, the Lamb, the Heavenly High Priest, the Temple, the Rock. Those who made it into that book are to be jewels upon the crown representing the ensign of the kingdom of glory. When He makes up those jewels, then they return, and discern between the righteous and the wicked. When He casts the jewels into the casket, it is then discerned who is foolish and who is wise.

Mu 2024, ekigezo ekya musingi ekyeraga ng’entiisa ya Mukama kyatuuka. Mu kigezo ekyo, ebika bibiri byeyolesebwa, era ekibinja ekyagatta ebika byombi kyabadde nga kyogeragana emirundi egy’enjawulo mu nkuŋaana za bulijjo ez’oku Zoom, mu bbanga lyonna ly’ennaku ssatu n’ekitundu. Mukama yawuliriza okuteesa kwabwe. Ekika ekyatya Mukama kyalowooza ku linnya Lye; Palmoni, Empologoma ey’ekika kya Yuda, Alufa ne Omega, Amazima, Ekigambo, Omukugu w’ennimi ow’ekitalo, ejjinja ery’ensonda n’ery’omutwe, Omwana gw’Endiga, Kabona Omukulu ow’eggulu, Yeekaalu, Olwazi. Abo abaawandiikiddwa mu kitabo ekyo banaabanga amayinja ag’omuwendo ku ngule eriraga ekibendera ky’obwakabaka bw’ekitiibwa. Bw’anamaliriza okuteekateeka amayinja ago ag’omuwendo, ne baddayo, ne bamanya enjawulo wakati w’omutuukirivu n’omubi. Bwe assuula amayinja mu ssanduuko, awo we kitegeerekera ani omusirusiru n’ani omugezi.

Malachi records:

Malaki awandiika nti:

> Return unto me, and I will return unto you,

> Mukomawo eri nze, nange ndikomawo eri mmwe,

> But ye said, Wherein shall we return?

> Naye mmwe mwagamba nti, tunaakomawo tutya?

> Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.

> Muleete ebitundu eby’ekkumi byonna mu nnyumba y’amaterekero, wabeewo emmere mu nnyumba yange; era mumpimeko kaakano mu kino, bw’ayogera Mukama ow’Eggye, obanga siribagguliranga amadirisa ag’eggulu, ne mbafukako omukisa, ne gusinga kye muyinza okwanirizanga.

The storehouse is the casket and the tithes are the wise virgins. The storehouse is God’s Word placed into a new framework of truth. The jewels that get cast into that casket are the truths associated with the message of the Midnight Cry. The tithes were kept in a specific room in the temple, as identified in Nehemiah’s cleansing. The casket and the storehouse, or Peter spiritual house represents God’s temple and the jewels represent human temples who are joined with Divinity in the secret place of the Most High. The human messengers cannot be separated from the Divine message. The jewels are both God’s messengers and they are also the message they proclaim. Inspiration often identifies the message and the messenger combined.

Eggwanika lye essanduku, ate eby’ekkumi be bo ab’obuwala ab’amagezi. Eggwanika kye Kigambo kya Katonda ekiteekeddwa mu ntegeka empya ey’amazima. Amayinja ag’omuwendo ag’asulibwa mu essanduku eryo ge mazima agakwatanira ku bubaka bw’Okukaaba okw’ettumbi ly’ekiro. Eby’ekkumi byaterekebwa mu kisenge ekironde mu yeekaalu, nga bwe kyayolesebwa mu kutukuza kwa Neemiya. Essanduku n’eggwanika, oba ennyumba ey’omwoyo eya Peetero, bikiikirira yeekaalu ya Katonda; era amayinja ag’omuwendo gakiikirira yeekaalu za bantu abagattiddwa n’Obwa-Katonda mu kifo eky’ekyama eky’Oyo Ali Waggulu Ennyo. Abatumwa abantu tebayawulika ku bubaka obwa-Katonda. Amayinja ag’omuwendo ge batumwa ba Katonda era ge bubaka bennyini be balangirira. Obusikirize emirundi mingi buteeka wamu obubaka n’omubaka.

> “God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth. Christ declares to His followers: ‘Ye are the light of the world.’ To every soul that accepts Jesus the cross of Calvary speaks: ‘Behold the worth of the soul: “Go ye into all the world, and preach the gospel to every creature.’” Nothing is to be permitted to hinder this work. It is the all-important work for time; it is to be far-reaching as eternity. The love that Jesus manifested for the souls of men in the sacrifice which He made for their redemption, will actuate all His followers.” Testimonies, volume 5, 455.

> Katonda ayise Ekkanisa ye mu biro bino, nga bwe yayita Isirayiri ey’edda, okuyimirira ng’ekitangaala mu nsi. Ng’ekisala eky’amaanyi eky’amazima—obubaka bw’omalayika asooka, ow’okubiri n’ow’okusatu—abaggyamu okuva mu makanisa n’ensi okubaleeta mu kusembera okw’etukuvu eri ye. Abafuula abakuumi b’amateeka ge era abawadde amazima amanene ag’obunnabbi ag’omulembe guno. Nga bwe byali ebiragiro ebitukuvu ebyaweereddwa Isirayiri ey’edda, bino bye by’obwesige obutukuvu ebyetaaga okutuusibwa eri ensi. Abamalayika abasatu ab’Okubikkulirwa 14 bakiikirira abantu abakkiriza omusana gw’obubaka bwa Katonda ne bavaayo ng’abaweereza be okulisa okulabula mu bugazi n’obuwanvu bw’ensi. Kristo ategeeza abagoberezi be nti: ‘Mmwe mutangaala gw’ensi.’ Eri buli mwoyo akkiriza Yesu, omusalaba ogwa Kalivari gugamba nti: ‘Mulabe omuwendo gw’omwoyo: Mugende mu nsi yonna, mubuulire Enjiri eri buli kiremwa.’ Tewali kyandikkiriziddwa kuziyiza omulimu guno. Guno gwe mulimu ogusinga obukulu mu biro; era gulina okutuuka wala ng’obutaggwaawo bwe butyo. Okwagala Yesu kwe yalaga eri emyoyo gy’abantu mu ssaddaaka lye yaweerayo olw’okununulwa kwabwe, kwe kunaasindika abagoberezi be bonna. Obujulirwa, volyumu 5, 455.

We will begin to draw together these concepts in the next article.

Tujja okutandika okussa wamu ebirowoozo bino mu kiwandiiko ekiddako.

> “During the last fifty years of my life, I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God and sanctified through the truth, proclaim the three messages in their order.

> Mu myaka amakumi ataano egyasembayo mu bulamu bwange, nfunye emikisa egy’omuwendo ennyo okufuna obumanyirivu. Nfunye obumanyirivu mu bubaka bw’abamalayika obusooka, obw’okubiri, n’obw’okusatu. Abamalayika balabikibwa nga baguluka mu makati g’eggulu, nga balangirira eri ensi obubaka bw’okulabula, obukwata ddala ku bantu abali mu nnaku ez’enkomerero z’ebyafaayo by’ensi eno. Tewali awulira ddoboozi ly’abamalayika bano, kubanga bali ng’akabonero akuyimiririra abantu ba Katonda abakola mu kutegeeragana n’eggulu lyonna. Abasajja n’abakazi, abamulisiddwa Omwoyo wa Katonda era abatukuziddwa mu mazima, balangirira obubaka busatu mu nteekateeka yaabwo.

> “I have acted a part in this solemn work. Nearly all my Christian experience is interwoven with it. There are those now living who have an experience similar to my own. They have recognized the truth unfolding for this time; they have kept in step with the great Leader, the Captain of the Lord’s host.

> Nkozeeko ekitundu mu mulimu guno omuzito era omutukuvu. Okusinga obungi bw’obumanyirivu bwange mu BuKristo bugattiddwa ddala nagwo. Waliwo kaakano abalamu abalina obumanyirivu obufaanagana n’obwange. Baategeeredde amazima agabikkulirwa mu kiseera kino; batambulidde mu sitepu emu n’Omukulembeze Omukulu, Omuduumizi w’eggye lya Mukama.

> “In the proclamation of the messages, every specification of prophecy has been fulfilled. Those who were privileged to act a part in proclaiming these messages have gained an experience which is of the highest value to them; and now when we are amid the perils of these last days, when voices will be heard on every side saying, ‘Here is Christ,’ ‘Here is truth’; while the burden of many is to unsettle the foundation of our faith which has led us from the churches and from the world to stand as a peculiar people in the world, like John our testimony will be borne:

> Mu kulangirirwa kw’obubaka, byonna ebyalambikibwa mu bunnabbi byatuukiziddwa. Abo abaalabwa omukisa okukola ekitundu mu kulangirira obubaka buno baafunye okumanyirirwa okw’omuwendo ogusinga ddala gye bali; era kaakano, nga tuli wakati mu bulabe bw’ennaku zino ez’enkomerero, nga amaloboozi gunaawulirwa okuva ku buli ludda nga gagamba, 'Kristo ali wano,' 'Amazima gali wano'; ate nga omugugu gw’abangi kwe kukankanya ensisinkano y’okukkiriza kwaffe eyatuggya mu mikanisa n’ensi n’etutwala okuyimirira ng’abantu ab’enjawulo mu nsi, ng’Yokaana obujulizi bwaffe bujja okuweebwayo:

> “‘That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life;… that which we have seen and heard declare we unto you, that ye also may have fellowship with us.’

> Ekyo ekyaliwo okuva ku ntandikwa, kye twawulira, kye twalaba n’amaaso gaffe, kye twatunuulira, n’emikono gyaffe gye gyakwatako, Ekigambo eky’obulamu; ... ekyo kye twalaba era kye twawulira, kye tubabuulira mmwe, mulyoke mugatte wamu naffe.

> “I testify the things which I have seen, the things which I have heard, the things which my hands have handled of the Word of life. And this testimony I know to be of the Father and the Son. We have seen and do testify that the power of the Holy Ghost has accompanied the presentation of the truth, warning with pen and voice, and giving the messages in their order. To deny this work would be to deny the Holy Ghost, and would place us in that company who have departed from the faith, giving heed to seducing spirits.

> Njulira ebyo bye ndabye, ebyo bye mpulidde, n’ebyo bye zakwatako engalo zange, eri Ekigambo eky’obulamu. Era obujulirwa buno mmanyi nti bwa Kitaffe n’Omwana. Tulabye era tujulira nti amaanyi g’Omwoyo Omutukuvu gubadde gugendanga wamu n’okwolesebwa kw’amazima, nga galabula n’ekalaamu n’eddoboozi, era nga gakuwa obubaka mu nteekateeka yaabyo. Okugaana omulimu guno kubeera kugaana Omwoyo Omutukuvu, era ne kututeeka mu kibiina ky’abo abava mu kukkiriza, nga bawulira emizimu egy’akuusa.

> “The enemy will set everything in operation to uproot the confidence of the believers in the pillars of our faith in the messages of the past, which have placed us upon the elevated platform of eternal truth, and which have established and given character to the work. The Lord God of Israel has led out His people, unfolding to them truth of heavenly origin. His voice has been heard, and is still heard, saying, Go forward from strength to strength, from grace to grace, from glory to glory. The work is strengthening and broadening, for the Lord God of Israel is the defense of His people.

> Omulabe alissa byonna mu nkola okuggya mu mizi okwesiga kw’abakkiriza mu nsika z’okukkiriza kwaffe ezibikkuliddwa mu bubaka obw’edda, obwatuteka ku ntikko y’amazima ag’ataliggwaawo, era obwateekawo omulimu ne buguwa endabika yaagwo. Mukama Katonda wa Isirayiri akulembedde abantu be, ng’ababikkulira amazima agava mu ggulu. Eddoboozi lye liwuliddwa, era n’okutuusa kaakano liwulirwa nga ligamba nti, Mugende mu maaso okuva mu maanyi okutuuka mu maanyi, okuva mu kisa okutuuka mu kisa, okuva mu kitiibwa okutuuka mu kitiibwa. Omulimu gukyeyongera okunywera era n’okugaziwa, kubanga Mukama Katonda wa Isirayiri ye mulwanirizi w’abantu be.

> “Those who have a hold of the truth theoretically, with their fingertips as it were, who have not brought its principles into the inner sanctuary of the soul, but have kept the vital truth in the outer court, will see nothing sacred in the past history of this people which has made them what they are, and has established them as earnest, determined, missionary workers in the world.

> Abo abalina amazima mu njigiriza ey’amagezi gokka, ng’abakikwatidde ku ntuntu z’engalo ng’ate bwa kityo, abataleese emisingi gyaalyo mu Ewatukuvu ery’omu mmeeme, naye ne basigaza amazima ag’obulamu mu luggya lw’ebweru, tebaliraba mutukuvu gwonna mu byafaayo eby’edda by’abantu bano ebyabafuula be bali, era ne bibassaawo nga bakozi b’obumisinoni abanyikivu era ab’obumalirivu mu nsi.

> “The truth for this time is precious, but those whose hearts have not been broken by falling on the rock Christ Jesus, will not see and understand what is truth. They will accept that which pleases their ideas, and will begin to manufacture another foundation than that which is laid. They will flatter their own vanity and esteem, thinking that they are capable of removing the pillars of our faith, and replacing them with pillars they have devised.

> Amazima ag’omu kiseera kino g’omuwendo omukulu; naye abo emitima gyabwe tegimenyeddwa mu kugwa ku lwazi, Kristo Yesu, tebaliraba newankubadde okutegeera eky’ali amazima. Bajja okukkiriza ekituukagana n’ebirowoozo byabwe, era bajja okutandika okuteekawo omusingi omulala ogw’enjawulo ku ogw’ateekeddwawo. Bajja okweesiimisa mu malala gaabwe n’okwewa ekitiibwa, nga balowooza nti basobola okuggyawo emisimbira egy’okukkiriza kwaffe, ne babisikiriza n’emisimbira gye beekozezza.

> “This will continue to be as long as time shall last. Anyone who has been a close student of the Bible will see and understand the solemn position of those who are living in the closing scenes of this earth’s history. They will feel their own inefficiency and weakness, and will make it their first business to have not merely a form of godliness, but a vital connection with God. They will not dare to rest until Christ is formed within, the hope of glory. Self will die; pride will be expelled from the soul, and they will have the meekness and gentleness of Christ.” Notebook Leaflets, 60, 61.

> Kino kijja kubeerawo okutuusa obudde lwe luggwaawo. Buli oyo eyafundikira okusoma Bayibuli aliraba era alitegeera ekifo ekikulu ennyo eky'ekitiibwa eky'abo abali mu bitundu eby'enkomerero ebyafaayo by'ensi eno. Balitegeera obutaba basobola bwabwe n'obunafu bwabwe, era balikitwala nga omulimu gwabwe ogusooka okubeera si kufaanana nga batya Katonda byokka, wabula okubeera n'okuyungibwa okw'obulamu ne Katonda. Tebaliganya kuwummula okutuusa nga Kristo afaananyizibwa mu bo, essuubi ly'ekitiibwa. Okwe kennyini kunaafa; okwenyumiriza kuligobebwa mu mwoyo, era balibeera n'obuwombeefu n'obukkakkamu bwa Kristo. Notebook Leaflets, 60, 61.

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