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# What is Truth? - Number Four

Obutuufu kye ki? - Ennamba Nnya

Let not Your Heart be Troubled

Tokkiriza omutima gwo kutabulwa

Author

Jeff Pippenger

Published

September 9, 2023

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At the beginning of Millerite history in 1798, the vision of the Ulai River in the book of Daniel was unsealed, producing an increase of knowledge that tested and manifested two classes of worshippers. The Ulai vision represents the internal message for God’s people as represented by the seven churches of Revelation chapters two and three. At the end of the prophetic history that began in 1798, at the Exeter camp meeting from August 12–17, 1844, the message of the Midnight Cry was unsealed when the Lion of the tribe of Judah removed His hand from a hidden truth, which produced an increase of knowledge that tested and manifested two classes of worshippers.

Ku ntandikwa y’ebyafaayo by’Abamillerite mu 1798, okwolesebwa kw’Omugga Ulai okuli mu kitabo kya Danyeri kwabikkulibwa, ne kuleeta okwongera mu bumanyi okwagezesa era ne kulaga ebika bibiri by’abasinzizi. Okwolesebwa kwa Ulai kulaga obubaka obw’omunda eri abantu ba Katonda, nga bwe bayimiririrwa mu amakanisa musanvu ag’omu kitabo ky’Okubikkulirwa essuula 2 n’3. Ku nkomerero y’ebyafaayo eby’obunnabbi ebyatandika mu 1798, mu lukiiko lw’enkambi e Exeter okuva nga 12 okutuuka nga 17, Agusito 1844, obubaka bw’okukaaba okw’omu ttumbi gw’ekiro bwabikkulibwa, ng’Empologoma ey’omu kika kya Yuda bwe yaggya omukono gwe ku mazima agabadde gakwekeddwa, ne kuleeta okwongera mu bumanyi okwagezesa era ne kulaga ebika bibiri by’abasinzizi.

In 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States, the vision of the Hiddekel River in the book of Daniel was unsealed, producing an increase of knowledge that tested and manifested two classes of worshippers. The Hiddekel vision represents the external message of the enemies of God’s people as represented by the seven seals in the book of Revelation. At the end of the prophetic history that began in 1989, beginning in the last couple of weeks of July, 2023, the Lion of the tribe of Judah began the process of unsealing the message of the Midnight Cry by removing His hand from a hidden truth, which is producing an increase of knowledge that is testing and will ultimately manifest two classes of worshippers among God’s people.

Mu 1989, nga bwe kyayogerwa mu Danieri 11:40, amawanga agaalaga Sovyeti Yuniyoni ey’edda gaaggyibwawo mu mikono gy’obwakulembeze bwa Papa n’Amerika Ez’Obumu, era okubonekerwa kw’Omugga Hiddekel okuli mu kitabo kya Danieri kwabikkulibwa, ne kuleeta okweyongera kw’obumanyi okwagezaamu ne kwolesa ebika bibiri by’abasinza. Okubonekerwa kw’Omugga Hiddekel kuyimirira obubaka obw’ebweru bw’abalabe b’abantu ba Katonda, nga bwe kulagirwa mu bisiba musanvu mu kitabo eky’Okubikkulirwa. Ku nkomerero y’ebyafaayo eby’obunnabbi ebyatandika mu 1989, okutandika mu wiiki bbiri ezisembayo ez’omwezi gwa Julaayi 2023, Empologoma ey’omu kika kya Yuda yatandika omutendera ogw’okubikkula obubaka bw’Okukaaba okw’Ekiro ng’aggya omukono gwe ku mazima agakwekereddwa, ekileeta okweyongera kw’obumanyi okukugezesa era ekinaalabisa mu nkomerero ebika bibiri by’abasinza mu bantu ba Katonda.

In the first verse of John chapter fourteen, Christ encourages the disciples to let not their hearts be troubled.

Mu olunyiriri olusooka olw'essuula eyekkumin'ennya eya Yokaana, Kristo akubiriza abayigirizwa nti emitima gyabwe gireme okutabanguka.

> Let not your heart be troubled: ye believe in God, believe also in me. John 14:1.

> Emitima gyammwe temweraliikirira: mukkirize mu Katonda, era mu nze mukkirize. Yokaana 14:1.

Within hours Christ was arrested and shortly thereafter He was crucified, buried and resurrected. After ascending to the Father, He returned to His disciples.

Mu ssaawa ntono Kristo yakwatibwa, era amangu ddala oluvannyuma yakomererwa ku musaalaba, n’aziikibwa era n’azuukira. Oluvannyuma lw’okulinnyuka eri Kitaawe, n’addayo eri abayigirizwa be.

> And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you. But they were terrified and affrighted, and supposed that they had seen a spirit. And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts? Luke 24:36–38.

> Ate bwe baali nga boogera bwe batyo, Yesu ye yennyini n’ayimirira mu makkati gaabwe, n’abagamba nti, Emirembe gibeerenga nammwe. Naye ne batya nnyo ne bakankana, ne balowooza nti balabye omuzimu. N’abagamba nti, Lwaki mweraliikirira? era lwaki okubuusabuusa kuli mu mitima gyammwe? Lukka 24:36-38.

The first disappointment in a reform line occurs when God’s people forget a previously revealed truth. The disciples had forgotten what Jesus had told them less than a week before their fear and disappointment was manifested at the crisis of the cross. The first disappointment is followed by a time of tarrying, which in the parable of the ten virgins is represented by the absence of the Bridegroom. Jesus had directly told the disciples He was going to His Father but would be back. The foreknowledge He had provided the disciples did not prevent them from being overwhelmed by the crisis. In the context of the parable of the ten virgins, a crisis is where character is manifested, but never developed. Jesus had chosen and ordained the disciples, and he told them that very truth before the crisis.

Ennaku ez’asooka mu lunyiriri lw’okutereeza zibaawo abantu ba Katonda bwe beerabira amazima agaalangirirwa dda. Abayigirizwa baali beerabidde kye Yesu yabagamba mu bbanga litalimala wiiki emu nga tekunnaba kutuuka ekizibu ekikulu eky’omusalaba, we okutya kwabwe n’ennaku yaabwe byaalabisibwa. Ennaku ezo ez’asooka ziddirwamu ebbanga ery’okulindirira, nga mu lugero lw’abawala abawere ekkumi kiragibwa ng’obutabaawo bw’Omuko w’omugole. Yesu yennyini yabagamba mu butongole abayigirizwa nti agenda eri Kitaawe naye ajja kudda. Okubategeeza mberambago kwe yabakolera tekwabaziyiza ekizibu okubagwira. Mu ngeri y’olugero lw’abawala abawere ekkumi, ekizibu kye kifo we empisa ziboonekera, naye si we zikuze. Yesu yalonda era n’atongoza abayigirizwa, era yabagamba amazima ago ddala nga tekunnabaawo ekizibu.

> Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you. John 15:16.

> Temwalonda nze, naye nze ne mbalonda mmwe, ne mbassaawo mulyoke mugende muzaale ebibala, n’ebibala byammwe bibeerenga: era buli kye munaasabira eri Kitange mu linnya lyange, kinaabawerwa. Yokaana 15:16.

Yet even though they were chosen, it did not prevent them from being overwhelmed by the crisis.

Kyokka ne bwe baalondebwa, ekyo tekyabaziyiza kulemererwa olw'obuzibu obw'amaanyi.

> “Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.

> Enneyisa y’omuntu eyolesebwa mu bunkenke. Eddoboozi ery’obunyiivu bwe lyayogerera mu ttumbi ly’ekiro nti, ‘Laba, omugole ajja; mufulume mumusisinkane,’ abawala abaali beebase ne baazuukuka okuva mu tulo, ne kyeyoleka ani eyali ateekateekedde ekintu ekyo. Obubinja byombi baakwatibwa nga tebitegedde, naye ekimu kyali kitegese ku bunkenke, ate ekirala ne kisangibwa nga tekyetegekedde. Enneyisa eyolesebwa mu mbeera ezibaawo. Obunkenke buleeta mu lwatu obutuufu bw’enneyisa. Ekikangabwa ky’amangu ekitasuubirwa, okufiirwa omwagalwa, oba obunkenke, obulwadde obutalindiriddwa oba ennaku ennyo, ekintu ekireeta omwoyo okwesanga ng’asemberedde ennyiika y’obufa, kinaaleeta mu lwatu amazima ag’omu munda g’enneyisa. Kijja kweyoleka oba nga waliwo ddala okukkiriza mu byasuubizo eby’omu Kigambo kya Katonda. Kijja kweyoleka oba omwoyo asigamizibwa ku kisa, oba nga waliwo amafuta mu nsuwa wamu n’ettaala.

> “Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals.” Review and Herald, October 17, 1895.

> Ebiseera eby’okugezesebwa bijja eri bonna. Twetwala tutya mu kugezesa n’okukakasa kwa Katonda? Ettaala zaffe zigga? oba tukyazikuumya nga zikwaka? Tuli bateeseteese okutuukana n’ebituukamu byonna olw’okukwatagana kwaffe ne Ye ajjudde ekisa n’amazima? Abawala ab’amagezi ebatano tebaasobola okuwaayo empisa zaabwe eri abawala abasirusiru ebatano. Empisa zirina okuzimbibwa buli omu yekka. Review and Herald, October 17, 1895.

The Revelation of Jesus Christ that is identified in the first verses of the book of Revelation is the final warning message to the church and thereafter to the world. That revelation is unsealed just before the close of probation by the Lion of the tribe of Judah who has been identified in Revelation chapter five as the only one who is worthy to open the book that was sealed.

Okubikkulirwa kwa Yesu Kristo okulambulwa mu nnyiriri ezisooka mu Ekitabo ky’Okubikkulirwa kye ky’obubaka obulabula obusembayo eri Ekkanisa, era oluvannyuma eri ensi yonna. Okubikkulirwa okwo kusumululwawo nga tekunnaba kuggalwawo ekiseera ky’okugezesebwa, nga kukolebwa Empologoma ey’ekika kya Yuda, eyalambulwa mu Ekitabo ky’Okubikkulirwa essuula ettaano ng’oyo yekka asaanira okuggulawo ekitabo ekyali kisibiddwa.

> And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. Revelation 5:5.

> Era omu ku bakadde n’aŋŋamba nti, Tokaba; laba, Empologoma ey’ekika kya Yuda, Omuzi gwa Dawudi, awangudde, alyoke aggule ekitabo era azibule ebisiba omusanvu ebyakyo. Okubikkulirwa 5:5.

The Lion of the tribe of Judah is also the “root of David,” and He is also “the son of David” and He is also the Lord of David. The connection represented by the Lion of the tribe of Judah identifies that when the Lion of the tribe of Judah seals or unseals a truth, he does so by employing the rule of first mention, that identifies the end of a thing by the beginning of a thing as represented by Jesus as the “root of David.” When a truth is unsealed at ‘a’ time of the end, a purification process is initiated as represented in Daniel twelve.

Empologoma ey’ekika kya Yuda ye “omuzi gwa Dawudi,” era ye “mwana wa Dawudi,” era ye Mukama wa Dawudi. Enkolagana eriragirwa Empologoma ey’ekika kya Yuda eraga nti bwe Empologoma ey’ekika kya Yuda eggalira oba eggulawo amazima, akikola ng’akozesa etteeka ly’okusooka okwogerwako, erirambulula enkomerero y’ekintu okuva mu ntandikwa yaakyo, nga Yesu bw’akiikirizibwa ng’ “omuzi gwa Dawudi.” Bwe gaggulwawo amazima mu kiseera eky’enkomerero, entegeka y’okutukuza etandikibwa, nga bwe kiragibwa mu kitabo kya Danyeri essuula ey’ekkumi n’ebiri.

> “It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in these last days. Daniel stood in his lot to bear his testimony, which was sealed until the time of the end, when the first angel’s message should be proclaimed to our world. These matters are of infinite importance in these last days, but while ‘many shall be purified, and made white, and tried,’ ‘the wicked shall do wickedly: and none of the wicked shall understand.’” Manuscript Releases, volume 18, 14, 15.

> Empologoma ey’ekika kya Yuda ye yasumulula ekitabo era n’awa Yokaana okubikkulirwa kw’ebiribaawo mu nnaku zino ez’enkomerero. Danyeri yayimirira mu mugabo gwe okuwa obujulizi bwe, obwali buggaddwako ekisiba okutuusa ku biro by’enkomerero, mu kiseera obubaka bwa malaika asooka lwe bwandibadde bulangirirwa eri ensi yaffe. Ebintu bino by’omugaso omukulu ennyo mu nnaku zino ez’enkomerero, naye mu kiseera kye kimu, ‘abangi banaatukuzibwa, ne bafuulibwa abeeru, ne bakemebwa,’ ‘ababi banaakola bubi; era tewali mu babi anaategeera.’ Manuscript Releases, volume 18, 14, 15.

The work of Jesus as the Lion of the tribe of Judah is of infinite importance, but “none” of the “wicked shall understand” his work or the message that is unsealed.

Omulimu gwa Yesu nga Empologoma ey’ekika kya Yuda gulina obukulu obutalinganika, naye 'tewali' ku 'ababi balitegeera' omulimu gwe oba obubaka obugguliddwa.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> N’agamba nti, Genda, Danyeri: kubanga ebigambo bino byaggaddwawo era byasibiddwa okutuusa ekiseera eky’enkomerero. Abangi banaakuzibwa, ne bafuulibwa balongoofu, ne bagezebwa; naye ababi banaakolanga obubi; tewali n’omu ku babi anategeera; naye ab’amagezi banaategeera. Danyeri 12:9, 10.

The testing process is represented by three steps; “purified, made white, and tried.” These three steps represent the three steps of “the everlasting gospel,” which in the first angel’s message is represented as fear God (purified), give him glory (made white) for the hour of His judgment is come (tried). Those three steps are the ‘truth,’ as represented by the first letter, thirteenth letter and last letter of the Hebrew alphabet and when those letters are brought together in that order, the Hebrew word “truth” is created.

Enteekateeka y’okugezesebwa elagibwa mu mitendera esatu: “okutukuzibwa, okufuulibwa omweru, era n’okugezesebwa.” Emitendera gino esatu giyimirira emitendera esatu egya “Enjiri ey’olubeerera,” era mu bubaka bwa malayika asooka giragibwa ng’okutya Katonda (okutukuzibwa), okumuwe ekitiibwa (okufuulibwa omweru), kubanga essaawa y’okusalirwa omusango etuuse (okugezesebwa). Emitendera egyo esatu ge “amazima.” Kino kiragibwa ennyuguta esooka, ey’ekkumi n’esatu, n’ey’enkomerero mu alifabeeti y’Olwebbulaniya; era bwe zikuŋŋaanyizibwa mu ntegeka eyo, ekigambo ky’Olwebbulaniya “amazima” kikolebwa.

Those three steps are the ‘way,’ for God’s way, according to Asaph in Psalms 77:13 is in the sanctuary where in the courtyard a sinner is purified by the shedding of blood. The blood is thereafter taken into the holy place which represents sanctification which is the process of being “made white.”

Emitendera esatu egyo ge 'kkubo', kubanga ekkubo lya Katonda, nga Asafu bw’agamba mu Zabbuli 77:13, liri mu Eweema entukuvu, nga mu luggya mwe omwonoonyi atukuzibwa olw’okufuka omusaayi. Omusaayi oluvannyuma gutwalibwa mu Kifo Ekitukuvu, ekiraga okutukuzibwa, omutendera ogw’okufuulibwa 'weru'.

> And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they? And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Revelation 7:13, 14.

> Era omu ku bakadde n’addamu, n’angamba nti, Bano abayambadde engoye enjeru be baani? era baava wa? Nange ne mmugamba nti, Ssebo, ggwe omanyi. N’angamba nti, Bano be baava mu kubonaabona okukulu, era baanaazizza engoye zaabwe, ne baziyera mu musaayi gw’Omwana gw’Endiga. Okubikkulirwa 7:13, 14.

The justified and sanctified sinner is then prepared to be “tried” in the judgment represented by the Most Holy Place. Jesus is the “way”, the “truth” and the “life”. The way is the beginning, the truth is the middle and the life is the end. If we are purified by the first step, we are on the way, which is the path of the justified.

Omwonoonyi alangiriddwa ng’atuukirivu era atukuziddwa, oluvannyuma ametegekeddwa "okusalirwako omusango" oguyimiririrwa Ekitukuvu Ennyo. Yesu ye "ekkubo", "amazima" ne "obulamu". Ekkubo kye ntandikwa, amazima ge wakati, n’obulamu ye nkomerero. Bwe tuba nga tutukuziddwa mu kitundu ekisooka, tuba tuli ku kkubo, ekkubo ly’abalangiriddwa ng’abatuukirivu.

> But the path of the just is as the shining light, that shineth more and more unto the perfect day. Proverbs 4:18.

> Naye ekkubo ly’abatuukirivu liri ng’omusana ogw’enkya, ogweyongera okumasamasa okutuusa ku lunaku olutuukiridde. Engero 4:18.

The second step is the manifestation of righteousness that is accomplished by His truth, for His Word is truth.

Omutendera ogw'okubiri kwe kulabika kw'obutuukirivu okw'okutuukirizibwa olw'amazima ge, kubanga Ekigambo kye kye mazima.

> Sanctify them through thy truth: thy word is truth. John 17:17.

> Obatukuze mu mazima go: ekigambo kyo kye mazima. Yokaana 17:17.

Those justified are represented by step one, the sanctified are represented by step two. The first two steps prepare those who are justified and sanctified to enter into judgment and receive eternal life. Jesus is the way, the truth and the life.

Abo abalangiriddwa obutuukirivu bakiikirirwa omutendera ogusooka, n’abatukuziddwa bakiikirirwa omutendera ogw’okubiri. Emitendera ebiri esooka gitegeka abo abalangiriddwa obutuukirivu n’abatukuziddwa okuyingira mu musango era okufuna obulamu obutaggwaawo. Yesu ye Nzira, Amazima n’Obulamu.

> “Righteousness within is testified to by righteousness without. He who is righteous within is not hard-hearted and unsympathetic, but day by day he grows into the image of Christ, going on from strength to strength. He who is being sanctified by the truth will be self-controlled, and will follow in the footsteps of Christ until grace is lost in glory. The righteousness by which we are justified is imputed; the righteousness by which we are sanctified is imparted. The first is our title to heaven, the second is our fitness for heaven.” Review and Herald, June 4, 1895.

> Obutuukirivu obuli munda bujulirwa n’obutuukirivu obuli ebweru. Oyo mutuukirivu munda si wa mutima omukakanyavu era atalina kisa, naye buli lunaku akula mu kifaananyi kya Kristo, ng’agenda okuva ku maanyi okutuuka ku maanyi. Oyo atukuzibwa mu mazima aliba n’okwefuga, era aligoberera mu bigere bya Kristo okutuusa ekisa lwe kifuukira kitiibwa. Obutuukirivu bwe tutuukirizibwa bubalirwa ku ffe; obutuukirivu bwe tutukuzibwa butuweebwa. Ekisooka kye ddembe lyaffe ery’okuyingira mu ggulu; eky’okubiri kye okusaanira kwaffe eggulu. Review and Herald, Juni 4, 1895.

John chapter fourteen through chapter seventeen repeatedly addresses the issues of the disciple’s reaction when Christ leaves them to go to His Father. He promises to return, and he understood, (though the disciples did not), that the soon-coming crisis would produce a profound disappointment. Woven into the four chapters is the identification and definition of the Holy Spirit as the “Comforter.” The Holy Spirit is identified four times as the “Comforter” in the gospel of John, and once in first John, but there the word is translated as “advocate.” It is located nowhere else in the New Testament.

Mu Yokaana essuula kkumi na nnya okutuuka ku essuula kkumi na musanvu, wogerwako emirundi mingi ku ngeri abayigirizwa gye banaaddamu bwe Kristo anabavaako n’agenda eri Kitaawe. Abasuubiza okudda, era yategeera (newaakubadde abayigirizwa tebaategeera) nti ekizibu ekinene ekyali okumpi kijja kuleeta ennaku n’okusuwa okuzito ennyo. Mu essuula bino bina mulimu okutegeezebwa n’okulambululwa kwa Omwoyo Omutukuvu ng’ali “Omubeezi.” Omwoyo Omutukuvu alambikibwa emirundi ena ng’ali “Omubeezi” mu Njiri ya Yokaana, era omulundi gumu mu Yokaana ey’okusooka, naye eyo ekigambo kyahindulwamu “omuwolereza.” Ekigambo kino tekizuulwa mu kifo kirala kwonna mu Endagaano Empya.

The Old Testament has a Hebrew word that has been translated as “comforter” in Ecclesiastes four verse one and in Lamentations chapter one verses nine and sixteen. All three of those references identify that oppressors have oppressed God’s people and they have no comforter to support them in the distress and disappointment they find themselves in.

Endagaano Enkadde erimu ekigambo ky’Olwebbulaniya ekivvuunuddwa nga “omukubagiza” mu Mubuulizi essuula ennya olunyiriri olusooka, era ne mu Okukungubaga kwa Yeremiya essuula erisooka, ennyiriri ez’omwenda n’ekumi na mukaaga. Ebyawandiikiddwa byonna ebisatu ebyo biraga nti abanyigirizza banyigirizza abantu ba Katonda, era tebalina mukubagiza okubawagira mu nnaku n’okufiirwa essuubi mwe beesangidde.

The identification of the Holy Spirit as the “Comforter” is placed in the passage that Jesus is seeking to prepare the disciples for the great disappointment that lies just hours ahead. In that context He emphasizes that even in His absence the Holy Spirit will be present to provide them with comfort. In identifying the Holy Spirit in the context of the Comforter, Jesus specifies the characteristics of the work that the Comforter will accomplish.

Okumanyibwa kwa Omwoyo Omutukuvu nga "Omuyambi" kuteekeddwa mu kyawandiiko mwe Yesu agezaako okutegekera abayigirizwa ennaku ennene ezali zisemberedde mu ssaawa ntono ezasigadde. Mu ngeri eyo asimbira ddala nti ne mu butabawo bwe, Omwoyo Omutukuvu alibaawo okubakubagiza. Mu kumulambulula Omwoyo Omutukuvu mu mulamwa gw'Omuyambi, Yesu annyonnyola engeri n'obuwundu bw'omulimu Omuyambi gw'alituukiriza.

Jesus’ repeated references of His departure and return, places that very subject at the top of the list in terms of the primary theme of the passage.

Okukyogerako kwa Yesu emirundi emingi ku kuva kwe n’okudda kwe, kiteeka ensonga eyo ku ntikko ng’omulamwa omukulu ogw’ekitundu kino.

John 14:2–4, 18, 19, 28, 16:5–7, 10, 28, 17:11–13 are verses that directly address the tarrying time in the parable of the ten virgins. Included with the previous verses is the following passage that through repetition emphasizes the tarrying time, for “the Lord does not repeat things that are of no great consequence.”

Yokaana 14:2-4, 18, 19, 28, 16:5-7, 10, 28, 17:11-13 bye ebyawandiikibwa ebikwata butereevu ku kiseera eky’okukereerako mu ngero y’abawala kkumi. Wamu n’ebyawandiikibwa ebyo waliwo n’ekitundu ekiddako ekikyita mu kuddamu okuddamu kissa amaanyi ku kiseera kino eky’okukereerako, kubanga "Omukama takiddamu ebintu ebitali bya makulu manene."

> A little while, and ye shall not see me: and again, a little while, and ye shall see me, because I go to the Father. Then said some of his disciples among themselves, What is this that he saith unto us, A little while, and ye shall not see me: and again, a little while, and ye shall see me: and, Because I go to the Father? They said therefore, What is this that he saith, A little while? we cannot tell what he saith. Now Jesus knew that they were desirous to ask him, and said unto them, Do ye inquire among yourselves of that I said, A little while, and ye shall not see me: and again, a little while, and ye shall see me? Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy. A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world. And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you. John 16:16–22.

> Ebbanga ttono, temundaba; nate, ebbanga ttono, mulindaba, kubanga ngenda eri Kitange. Awo abamu ku bayigirizwa be ne beebuuzagana nti, Kino ki kye atugamba nti, Ebbanga ttono, temundaba; nate, ebbanga ttono, mulindaba; era nti, Kubanga ngenda eri Kitange? Kyebaava bagamba nti, Kino ki kye ayogera, Ebbanga ttono? tetutegeera kye ayogera. Naye Yesu n’amanya nga baali baagala okumubuuza, n’abagamba nti, Mwebuuza mu mmwe ku kyennayogera nti, Ebbanga ttono, temundaba; nate, ebbanga ttono, mulindaba? Mazima, mazima, mbagamba nti, munaakaaba era munaakungubaga, naye ensi ejja kusanyuka; nammwe munaaba n’ennaku, naye ennaku yammwe ejja kyusibwa okufuuka essanyu. Omukazi bw’aba mu kubuzaala aba n’ennaku, kubanga essaawa ye etuuse; naye bw’amala okuzaalira omwana, takyajjukira obulumi olw’essanyu olw’okuba nti omuntu azaaliddwa mu nsi. Era nammwe kaakano mulina ennaku; naye ndibalaba nate, n’emitima gyammwe gijja kusanyuka, era essanyu lyammwe tewali muntu aliggyako. Yokaana 16:16-22.

At least twenty-one verses in chapter fourteen through chapter seventeen identify the period of time in which the disciples would need to wait for Christ to return. That period of time would begin at Christ’s death and continue until His return from His Father. The time they were to wait for His return symbolizes the tarrying time in the parable of the ten virgins. As with Luke’s account of the disciples of Emmaus, the disappointment of the cross is prophetically typifying the beginning of the tarrying time that follows the first disappointment.

Wakiri ennyiriri 21 mu essuula 14 okutuuka ku 17 ziraga ekiseera mwe abayigirizwa baandisaanidde okulindirira okudda kwa Kristo. Ekiseera ekyo kyanditandikira ku kufa kwa Kristo era ne kyeyongera okutuusa lw’anaakomawo okuva eri Kitaawe. Ekiseera kye baalina okulindirira okudda kwe kifaananyiriza ebbanga ery’okukereera mu lugero lw’abawala ekkumi. Nga bwe kiri mu ebyawandiikibwa bya Luka ebikwata ku bayigirizwa ab’e Emawusi, okusuulibwa essuubi olw’Omusaalaba, mu ngeri y’obunnabbi, kifaananyiriza entandikwa y’ebbanga ery’okukereera erigoberera okusuulibwa essuubi okwasooka.

In the first passage of the first book of the Bible we find the creation story and we recognize the three persons of the heavenly trio. In the first passage of the last book of the Bible we find the three persons of the heavenly trio. In the four chapters we are considering we find the three persons of the heavenly trio. Recognizing this fact allows us to lay John’s four chapters over the prophetic line of Genesis chapter one verse one through to chapter two verse three and over Revelation chapter one verses one through eleven.

Mu kitundu ekisooka eky'ekitabo ekisooka kya Bayibuli tusangamu emboozi ey'okutondebwa era tukiraba abantu basatu b'ekibiina eky'omu ggulu. Mu kitundu ekisooka eky'ekitabo eky'enkomerero kya Bayibuli tusangamu abantu basatu b'ekibiina eky'omu ggulu. Mu essuula ennya ze twekenneenya tusangamu abantu basatu b'ekibiina eky'omu ggulu. Okutegeera kino kutukkiriza okuteeka essuula ennya za Yokaana ku mulamwa gw'obunnabbi oguli mu Olubereberye essuula 1 olunyiriri 1 okutuuka ku essuula 2 olunyiriri 3, era ku Okubikkulirwa essuula 1 olunyiriri 1 okutuuka ku 11.

In the passage Jesus says to Thomas that if a person has seen Jesus, they have seen the Father. The passage also identifies that Christ is the one who comforted the disciples by his presence, but that when he leaves, He would send “another” “comforter.” The Holy Spirit is the comforter, but Christ was also the comforter.

Mu kyawandiikibwa kino Yesu agamba Tomasi nti bw’aba omuntu alabye Yesu, abeera alabye Kitaawe. Ekitundu kino kiraga era nti Kristo ye yabagumya abayigirizwa olw’okubeerawo kwe, naye yasuubiza nti bwe agenda alibatumira “omulala” “omugumya.” Omwoyo Omutukuvu ye mugumya, naye Kristo naye yali mugumya.

> If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him. Philip saith unto him, Lord, show us the Father, and it sufficeth us. Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Show us the Father? John 14:7–9.

> Obanga mwandimanyi nze, mwandimanyi ne Kitange; era okuva kaakano mumumanyi, era mumulabye. Firipo n’amugamba nti, Mukama, tulage Kitaffe, era kimala. Yesu n’amugamba nti, Nze nnamaze ebbanga ddene ndi nammwe, ate tonnamanya nze, Firipo? Oyo alabye nze alabye Kitaffe; kale ogamba otya nti, Tulage Kitaffe? Yokaana 14:7-9.

Thomas represents those in Adventism that refuse to see the testimony of the relationship of the heavenly trio, in spite of the fact that they probably have read the testimonies which uphold that truth over and over.

Toma ayimiririra abo mu Obudiventisiti abagaana okulaba obujulizi bw’enkolagana y’Abasatu b’omu ggulu, newaakubadde nga waayinzika nti baasomye obujulizi obuwagira amazima ago emirundi n’emirundi.

> And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever; Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. I will not leave you comfortless: I will come to you. Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also. John 14:16–19.

> Era nze ndisaaba Kitange, era an’okuwa mmwe Omubeezi omulala, alyoke abeere nammwe emirembe gyonna; ye ddala Omwoyo ogw’amazima; gwe ensi tesobola kumukkiriza, kubanga temumulaba newankubadde temumumanyi; naye mmwe mumumanyi; kubanga abeera nammwe, era aliba mu mmwe. Sijja kubaleka ng’abaleekwa: njija gyemuli. Mu kaseera akatono, ensi teerindaba nate; naye mmwe mulindaba: kubanga ndi mulamu, nammwe mulibeera balamu. Yokaana 14:16-19.

If we have seen Jesus, we have seen the Father. Jesus is the “Comforter” and the Holy Spirit is “another Comforter.” If we have seen Jesus, we have seen the Father and we have seen the Comforter. Of the five times the word comforter is used in the Bible, they are all employed by the apostle John. In the fifth reference the word is translated as “advocate.”

Obanga tulabye Yesu, tuba tulabye Kitaffe. Yesu ye “Omubeezi” era Omwoyo Omutukuvu ye “Omubeezi omulala.” Obanga tulabye Yesu, tuba tulabye Kitaffe era tuba tulabye Omubeezi. Mu Baibuli ekigambo “Omubeezi” kikozesebwa emirundi etaano, era emirundi gyonna Yokaana omutume ye yakikozesa. Mu kwogerwako okw’okutaano ekigambo kino kyavvuunulwa nga “omuwolereza.”

> My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous. 1 John 2:1.

> Bana bange abato, bintu bino mbibawandiikira mulemenga okukola ekibi. Naye bwe wabaawo omuntu akola ekibi, tulina omusasi eri Kitaffe, Yesu Kristo omutuukirivu. 1 Yokaana 2:1.

If any man sin, we have a Comforter, Jesus Christ the righteous. An advocate is one who intercedes in behalf of the sinner. Paul identifies Jesus’ work as our advocate.

Obanga omuntu yenna akola ekibi, tulina Omubeezi, Yesu Kristo Omutuukirivu. Omulwanyisa ye oyo asabira mu kifo ky’omwonoonyi. Paulo alaga nti Yesu akola nga Omulwanyisa waffe.

> Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. Romans 8:34.

> Ani oyo atusalira omusango? Kristo ye yafa; naye ate kisinga ddala, yazuukira nate, era ali ddala ku mukono ogwa ddyo ogwa Katonda, era naye atusabirira. Abaroma 8:34.

Jesus is the sinner’s advocate, which includes that He is the comforter. In the same chapter Paul had previously identified that the Holy Spirit also makes intercession for us.

Yesu ye Omuwolereza w’omwonoonyi, ekirimu n’ekyo nti ye Omubeezi. Mu ssuula eyo nyini, Pawulo yali amaze okutegeeza nti Omwoyo Omutukuvu naye atwegayirira.

> Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God. Romans 8:26, 27.

> Era mu ngeri y’emu, Omwoyo naye atuyamba mu bunafu bwaffe: kubanga tetumanyi kye twandisabye nga bwe kisaanira; naye Omwoyo yennyini atusabirira n’okukungubaga okutayogerekeka. Era oyo anoonya emitima amanyi ekirowoozo ky’Omwoyo bwe kiri, kubanga asabirira abatukuvu ng’okwagala kwa Katonda bwe kuli. Abaroma 8:26, 27.

Jesus and the Holy Spirit are both identified as the Comforter, and therefore they are both advocates that make intercession for us. The three persons of the heavenly trio are all represented in the passage of John we are considering, and when brought together with the first testimony of the first book of the Bible and the first testimony of the last book of the Bible the light concerning the relationship and work of the three persons of the godhead is magnified.

Yesu n’Omwoyo Omutukuvu bombi bayitibwa Omubeezi, era n’olwekyo bombi bavaaniriza ffe nga batusabirira. Abasatu ab’omu ggulu bonna balabikiddwa mu kitundu ekya Yokaana kye tukebera, era bwe kigattibwa wamu n’obujulizi obusooka obw’ekitabo ekisooka kya Baibuli n’obujulizi obusooka obw’ekitabo eky’enkomerero kya Baibuli, ekitangaala ku nkwatagana n’omulimu gw’abasatu b’Obwakatonda kiyongera okumasamasa.

> “The Father cannot be described by the things of earth. The Father is all the fullness of the Godhead bodily, and is invisible to mortal sight. The Son is all the fullness of the Godhead manifested. The word of God declares Him to be ‘the express image of His person.’ ‘God so loved the world that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.’ Here is shown the personality of the Father.

> Kita tasobola kufaananyizibwa na bintu eby’ensi. Kita ye obujjuvu bwonna bw’Obwakatonda mu ngeri ey’omubiri, era atalabika eri amaaso g’omubiri. Omwana ye obujjuvu bwonna bw’Obwakatonda obulabisiddwa. Ekigambo kya Katonda kimulangirira nga ‘ekifaananyi ddala eky’obutonde bwe.’ ‘Kubanga Katonda yayagala ennyo ensi n’awaayo Omwana we omu yekka, buli amukkiriza mu ye talizikirira, naye alifuna obulamu obutaggwaawo.’ Wano bulabisibwa obuntu bwa Kita.

> “The Comforter that Christ promised to send after He ascended to heaven, is the Spirit in all the fullness of the Godhead, making manifest the power of divine grace to all who receive and believe in Christ as a personal Saviour. There are three living persons of the heavenly trio. In the name of these three powers,—the Father, the Son, and the Holy Ghost, those who receive Christ by living faith are baptized, and these powers will cooperate with the obedient subjects of heaven in their efforts to live the new life in Christ.

> Omubeezi gwe Kristo yasuubiza okutuma oluvannyuma lw’okwambuka mu ggulu, ye Omwoyo mu bujjuvu bwonna obw’Obwakatonda, ng’alabisa amaanyi g’ekisa kya Katonda eri bonna abamwaniriza era abakkiriza mu Kristo ng’Omulokozi waabwe ow’obwanannyini. Waliwo abantu basatu abalamu ab’omu kibinja ky’eggulu. Mu linnya ly’amaanyi gano gasatu—Kitaffe, Omwana, ne Omwoyo Omutukuvu—abo abaaniriza Kristo mu kukkiriza okulamu babatizibwa, era amaanyi gano galikola wamu n’abagondera eggulu mu kaweefube waabwe okutambula mu bulamu obupya mu Kristo.

> “What is the sinner to do?—Believe in Christ. He is Christ’s property, bought with the blood of the Son of God. Through test and trial the Saviour redeemed human beings from the slavery of sin. What then must we do to be saved from sin?—Believe on the Lord Jesus Christ as the sin-pardoning Saviour. He who confesses his sin and humbles his heart will receive forgiveness. Jesus is the sin-pardoning Saviour as well as the only begotten Son of the infinite God. The pardoned sinner is reconciled to God through Jesus Christ our Deliverer from sin. Keeping in the path of holiness, he is a subject of the grace of God. There is brought to him full salvation, joy, and peace, and the true wisdom that comes from God.

> Omwonoonyi alina kukola ki?-Akkirize mu Kristo. Ali wa Kristo, aguliddwa omusaayi gw’Omwana wa Katonda. Mu kugezebwa n’okukemebwa, Omulokozi yannunula abantu okuva mu buddu bw’ekibi. Kale tukole ki tulokolebwe okuva mu kibi?-Tukkirize Mukama Yesu Kristo nga Omulokozi asonyiwa ebibi. Ayo awatula ekibi kye era yeetoowaza mu mutima gwe anaafuna okusonyiyibwa. Yesu ye Omulokozi asonyiwa ebibi era ye Mwana we omu yekka eyazaalibwa owa Katonda ataggwawo. Omwonoonyi asonyiiddwa atabaganyizibwa ne Katonda okuyita mu Yesu Kristo, Omulokozi waffe okuva mu kibi. Ng’abeera ku kkubo ery’obutukuvu, aba wansi w’ekisa kya Katonda. Aweereddwa obulokozi obujjuvu, essanyu n’emirembe, n’amagezi amatuufu agava eri Katonda.

> “Faith in the atoning blood of Jesus Christ is the assurance of pardon. Christ can cleanse away all sin. Simple reliance on that power day by day will give the human agent keen wisdom to discern what will keep the soul in these last days from the bondage of sin. By faith and prayer, through the knowledge of Christ, he is to work out his own salvation.

> Okukkiriza mu musaayi ogusasuza ogwa Yesu Kristo kwe kukakasa kw’okusonyiyibwa. Kristo asobola okuggyawo ebibi byonna. Okusigamira ku busobozi obwo mu bwerufu buli lunaku kunaawa omuntu amagezi n’okutegeera okw’amaanyi okulambulula ebinaakuma emmeeme mu nnaku zino ez’enkomerero okuva mu buddu bw’ekibi. Mu kukkiriza ne mu kusaba, okuyita mu kumanya Kristo, alina okukolera ku bulokozi bwe.

> “The Holy Spirit recognizes and guides us into all truth. God has given His only begotten Son, that whosoever believeth in Him should not perish but have everlasting life. Christ is the sinner’s Saviour. Christ’s death has redeemed the sinner. This is our only hope. If we make a full surrender of self, and practice the virtues of Christ, we shall gain the prize of eternal life.

> Omwoyo Omutukuvu atutegeera era atuluŋŋamya mu mazima gonna. Katonda yaawaayo Omwana we eyazaalibwa omu yekka, buli amukkiriza mu Ye aleme kuzikirira naye afune obulamu obutaggwaawo. Kristo ye Omulokozi w’omwonoonyi. Okufa kwa Kristo kununudde omwonoonyi. Kino kye ssuubi lyaffe lyokka. Bwe tweewayo mu bujjuvu, era ne tuteeka mu nkola empisa ennungi za Kristo, tujja okuwangula empeera y’obulamu obutaggwaawo.

> “‘He that believeth in the Son, hath the Father also.’ He who has continual faith in the Father and the Son has the Spirit also. The Holy Spirit is his comforter, and he never departs from the truth.” Bible Training School, March 1, 1906.

> 'Buli akkiriza mu Mwana, alina ne Kitaawe.' Oyo abeera ng’akkiriza ennaku zonna mu Kitaawe ne mu Mwana, alina n’Omwoyo naye. Omwoyo Omutukuvu ye Omuduukirizi we, era tajja kuva ku mazima dda. Bible Training School, March 1, 1906.

Beyond the added light of the work and relationship of the heavenly trio, the identification of the heavenly trio in the passage provides a witness that these four chapters are to be aligned with the message that is now being unsealed by the Lion of the tribe of Judah.

Okusukkirako ku kitangaala ekyongezeddwa ku mulimu n’enkolagana y’Abatatu ab’eggulu, okulambululwa kw’Abatatu ab’eggulu mu kitundu kino kutuwa obujulizi nti essuula ennya zino zirina okukwatagana n’obubaka obuli kati nga buggulibwa Empologoma ey’omu kika kya Yuda.

The witness in the story of the disciples of Emmaus, represents three testimonies that identify that the disappointment and tarrying times that followed the cross represents the disappointment and tarrying time that follows the first disappointment. There is another witness that upholds that the history represented in John’s four chapters represents the circumstances of the first disappointment.

Obujulizi obuli mu lugero lw’abayigirizwa b’e Emawusi bweraga obujulizi busatu obukakasa nti okusuubirwa okutatukirira n’ekiseera eky’okulindirira ebyaddirira Omusalaba biyimirira okusuubirwa okutatukirira n’ekiseera eky’okulindirira ebigoberera okusuubirwa okutatukirira okw’olubereberye. Waliwo omujulizi omulala akyawagira nti ebyafaayo ebyalambikiddwa mu mitwe ena gy’ekitabo kya Yokaana biyimirira embeera z’okusuubirwa okutatukirira okw’olubereberye.

The final verse of the creation story that is the first truth mentioned in God’s Word ends with three words, and each of those words begin with one of the three letters that create the word truth, and they do so in the correct order. The creation story in Genesis begins with the words, “In the beginning” and it ends with the three words “God created and made.”

Olunyiriri olw’enkomerero lw’ebyafaayo by’okutonda, amazima agasooka agayogerwako mu Kigambo kya Katonda, luggwa ku bigambo bisatu, era buli kimu ku bigambo ebyo kitandika n’emu ku nnyukuta ssatu ezikola ekigambo ‘truth’, era bikola kino mu mpangirire entuufu. Ebyafaayo by’okutonda mu Genesis bitandika n’ebigambo, “Ku ntandikwa,” era bimaliriza n’ebigambo “Katonda yatonda era yakola.”

The first letter of those three words when combined create the word truth. The creation story starts with the “beginning” and ends with the word symbolically represented by the letters that represent the Alpha and Omega. So too, in the opening passage of the last book of the Bible Jesus is twice identified as the Alpha and Omega, the beginning and ending, the first and the last. Those three letters which represent the Alpha and Omega provide still another witness that the passage in John must be brought together with the prophetic line at the beginning of Genesis and the prophetic line at the beginning of Revelation. That testimony is recognized within the description of the work of the Comforter. The work of the Comforter is the three-step work represented by those same three Hebrew letters. The signature of Alpha and Omega allows us to place these four chapters in the context of the message of the Revelation of Jesus Christ that is unsealed just before probation closes.

Ennukuta ezisooka ez’ebigambo ebisatu ebyo bwe ziteekebwa wamu zikola ekigambo amazima. Olugero olw’okutonda lutandikira ku 'ntandikwa' era luggwira ku kigambo ekiragirwa mu kifaananyi ky’ennukuta eziraga Alufa ne Oomega. Era mu kitundu ekitandika eky’ekitabo eky’enkomerero kya Baibuli, Yesu alambikibwa emirundi ebiri nga Alufa ne Oomega, entandikwa n’enkomerero, asooka n’asembayo. Ennukuta ezo ssatu eziraga Alufa ne Oomega ziyongera okuwa obujulizi nti ekitundu ekiri mu Yokaana kirina okuŋŋanyizibwa wamu n’olunyiriri olw’obunnabbi ku ntandikwa y’Olubereberye n’olunyiriri olw’obunnabbi ku ntandikwa y’Okubikkulirwa. Obujulizi obwo bumanyibwa mu kulambululwa kw’omulimu gw’Omubayirizi. Omulimu gw’Omubayirizi gwe mulimu ogw’ebitundu bisatu ogulagibwa mu ennukuta ezo zimu ssatu eza Ebraniya. Akasayini ka Alufa ne Oomega katuwa okuteeka emitwe gino ena mu nteekateeka y’obubaka bw’Okubikkulirwa kwa Yesu Kristo obugguddwawo nga ekiseera ky’okugezesa tekinnaggala.

The seven thunders represent four specific waymarks (points in time) and three specific periods of time that begin with the waymark of the descent of an angel that is to lighten the earth with His glory. That waymark was a point in time. The second waymark (point in time) is the first disappointment, that ushers in the period of the tarrying time. The tarrying time leads to the third waymark (point in time) where a truth is unsealed and that produces a movement. The movement concludes at the fourth waymark (point in time) represented as judgment. Those four waymarks and the three periods of time each represent a thunder, totaling seven thunders. They also represent a four-three combination.

Ebibwatuka musanvu biyimirira obubonero obw’enjawulo buna (ebiseera ebirambikiddwa) n’ebibanga by’ebiseera bisatu ebisookera ku kabonero ak’okukka kw’omulayika agenda okutangaza ensi n’ekitiibwa kye. Akabonero ako kaali akaseera akalambikiddwa. Akabonero ak’okubiri (akaseera akalambikiddwa) ke kusuulibwaamu essuubi okw’olubereberye, ekireeta ebbanga ery’okulindirira. Ebbanga ery’okulindirira litwala ku kabonero ak’okusatu (akaseera akalambikiddwa) mwe amazima gaggulwawo era ne kivaako ekibiina. Ekibiina kiggwa ku kabonero ak’okuna (akaseera akalambikiddwa) akalaga ng’okusalibwa omusango. Obubonero obuna n’ebibanga bisatu bino, buli kimu ku byo kiyimirira ekibwatuka, nga byonna biba bibwatuka musanvu. Era biyimirira omugatte ogwa nnya ne ssatu.

In earlier articles we have identified that the pioneer understanding of the seven churches, the seven seals and the seven trumpets acknowledge a ‘four-three combination.’ The first four churches, seals and trumpets are distinct from the last three churches, seals and trumpets. The seven thunders represent four waymarks, but within those four waymarks are three periods of time. The divine combination of ‘four and three’ that in the book of Revelation is established upon three witnesses (churches, seals and trumpets), and those witnesses testify to the validity of the ‘four and three’ combination of the book of Revelation’s seven thunders.

Mu biwandiiko ebyasooka twalaze nti entegeera ey’aba pioniya ku makkanisa musanvu, ebisiba musanvu n’amakondeere musanvu ekiriza enkwatagana eya ‘nnya ne ssatu’. Ebyo byonna (amakkanisa, ebisiba n’amakondeere) ebina ebisooka byabwe by’enjawulo okuva mu bisatu ebisembayo. Obubwatuko musanvu bulaga obubonero bw’ekkubo obuna, naye mu bubonero obuna obwo mulimu ebiseera bisatu. Enkwatagana entukuvu eya ‘nnya ne ssatu’ mu kitabo ky’Okubikkulirwa esimbiddwa ku bajulirwa basatu (amakkanisa, ebisiba n’amakondeere), era abo bajulirwa bakakasa obutuufu bw’enkwatagana eya ‘nnya ne ssatu’ ey’obubwatuko musanvu obw’ekitabo ky’Okubikkulirwa.

Yet embedded within the line of history represented by the seven thunders is another hidden and distinct line of prophecy that possesses three waymarks that are distinct from the symbol represented as seven thunders. Therefore, when we consider the prophetic relation of the seven thunders with the hidden history that is now being unsealed, we find that the seven thunders present four waymarks (points in time) and the hidden history presents three waymarks (points in time.) Like unto the churches, seals, trumpets and thunders the hidden history represents three waymarks that are connected with the four waymarks of the seven thunders. The hidden history also possesses a three-four combination.

Kyokka mu lunyiriri lw’ebyafaayo olulabikibwa mu bubwatuka musanvu mulimu olunyiriri olulala olw’obunnabbi olwekwekeddwa era olw’enjawulo, olulina obubonero busatu obw’enjawulo okuva ku kifaananyi ekiragibwa ng’obubwatuka musanvu. Noolwekyo, bwe tukebera enkolagana y’obunnabbi ey’obubwatuka musanvu n’ebyafaayo ebikyekeddwa ebiri kati nga bibikkulirwa, tufuna nti obubwatuka musanvu buwa obubonero buna (ebiseera) ate ebyafaayo ebikyekeddwa biwa obubonero busatu (ebiseera.) Nga bwe kiri ku makanisa, ebisiba, amakondeere n’obubwatuka, ebyafaayo ebikyekeddwa bilaga obubonero busatu ebyakwataganye n’obubonero buna obw’obubwatuka musanvu. Ebyafaayo ebikyekeddwa nabyo byerina enkunganiza ya ssatu n’ennya.

In the hidden history which is embedded within the seven thunders, there are three distinct waymarks that are each a ‘point in time,’ and the first and last of those three waymarks represent a disappointment. There is a distinct ‘period of time’ between the first and second waymarks and a distinct ‘period of time’ between the second and third points in time. The word “disappointment” evolved from the concept of a missed appointment and carries with its definition the emphasis of a point in time. Midnight is also a specific time. The hidden history is portrayed by three points in time separated by two periods of time; the tarrying time and the seventh month movement.

Ebyafaayo ebyekise ebyassibwamu mu ‘okukuba kw’enkuba omusanvu’, mulimu obubonero bw’ekkubo busatu obw’enjawulo, nga buli kimu kubwo buba ‘ekiseera ekimu’; ate ekisooka n’ekisembayo ku obubonero obusatu obwo biraga okuggwaamu essuubi. Wabaawo ‘ekiseera ekirambikiddwa’ wakati w’akabonero akasooka n’akakubiri, era ne ‘ekiseera ekirambikiddwa’ wakati w’akakubiri n’akasatu. Ekigambo ‘disappointment’ kyava ku mulamwa gw’okusubwa ‘appointment’, era mu ntegeka y’okutegeezebwa kwakyo kissa obuzito ku ‘kiseera ekimu’. Obutumbi bw’ekiro nabwo lye kiseera ekirambikiddwa ddala. Ebyafaayo ebyekise byeyolekerwa ng’ebiseera bisatu eby’akalambe ebigabanyiziddwaamu n’ebiseera bibiri: ekiseera eky’okulindirira n’entambuza y’omwezi ogw’omusanvu.

The first waymark of the hidden history identifies a disappointment and the last waymark also identifies a disappointment. Therefore, from the first disappointment on unto the last disappointment is a hidden line of prophecy that possesses the same three steps as do all reform lines. It also possesses the signature of Alpha and Omega, for the three letters that create “truth” correspond to the three waymarks that begin and end with a disappointment. That hidden history within the seven thunders is the truth that the Lion of the tribe of Judah is currently unsealing.

Akabonero akasooka akalaga ekkubo mu byafaayo eby’ekyama kalaga okuggwaamu essuubi, era n’akabonero akasembayo nakwo kalaga okuggwaamu essuubi. Noolwekyo, okuva ku kuggwaamu essuubi okusooka okutuuka ku kuggwaamu essuubi okwasembayo, waliwo olunyiriri lw’obunnabbi olw’ekyama olulina emitendera esatu gya bumu ng’egy’emirongo gy’ennongosereza gyonna. Era lulina omukono gwa Alpha ne Omega, kubanga ennukuta ssatu ezikolawo “amazima” zikwatagana n’obubonero obusatu obulaga ekkubo obutandikira ne buggwa ku kuggwaamu essuubi. Ebyafaayo ebyo eby’ekyama ebiri mu kudduuma kw’enkuba omusanvu bye by’amazima empologoma ey’omu kika kya Yuda eri kakano ng’ebikkula.

The passage in John we are considering is introduced in the previous chapter with the Last Supper, emphasizing that the message of these four chapters is to be eaten. Those four chapters end with the walk to Gethsemane. The narrative takes place in the movement from the eating until the crisis of the cross begins. Prophetically the setting of the four chapters defines the last message that is to be eaten before the judgment. The message that leads to judgment closing, is the message that is unsealed in the book of Revelation, just before judgment closes.

Ekitundu mu Yokaana kye twerowoozaako kitangulibwa mu mutwe ogwayita n’emmere ey’ekisembayo Yesu gye yagabana n’Abayigirizwa be, nga kiraga nti obubaka bw’emitwe gino ennya bulina okulibwa. Emitwe gino ennya gimalira ku lugendo olugenda e Getisemane. Okunnyonnyola kuno kuba mu ntambula okuva ku kulya okutuusa lwe bitandika eby’omusalaba. Mu buwandiike obwannabbi, enteekateeka y’emitwe gino ennya eraga obubaka obwasembayo obulina okulibwa nga tekunnaba kutandika okusala omusango. Obubaka obuleeta okuggala kw’okusala omusango bwebumu obubikkuliddwa mu kitabo ky’Okubikkulirwa, nga katono nnyo nga okusala omusango kugenda kuggalwa.

The disciples and Jesus are at the point in prophetic history where they are being informed of the tarrying time. In Millerite history the Lord removed His hand to produce the understanding of the message of the Midnight Cry, but the understanding that produced the message of Samuel Snow also informed the Millerites that they were in the tarrying time of the ten virgins. The disciples had just eaten the Last Supper and as they were digesting the message Christ explained the tarrying time in John’s four chapters.

Abayigirizwa ne Yesu baali mu kitundu ky’ebyafaayo eby’obunnabbi mwe baali baategeezebwa ekiseera ky’okulindirira. Mu byafaayo by’Aba Millerite Mukama yaggya omukono gwe okuleeta okutegeera kw’obubaka bw’Okukaaba kw’ettumbi ly’ekiro, naye okutegeera okwaleeta obubaka bwa Samuel Snow ne kwategeeza Aba Millerite nti baali mu kiseera ky’okulindirira ky’abawala ab’ekkumi. Abayigirizwa baali bamaze okulya emmere y’ekiro ey’enkomerero, era nga bakyakitekateeka obubaka mu mitima gyabwe, Yesu n’abannyonnyolera ekiseera ky’okulindirira mu ssuula ennya ez’Yokaana.

Samuel Snow’s understanding can be documented as a series of articles, that developed the final understanding represented as the Midnight Cry message. As his message was developing, he also presented the message at a series of camp meetings. The series of articles leading to the camp meetings ultimately brought him to the Exeter camp meeting, which lasted six days. Prophetically the message of the Midnight Cry is progressively developed over a period of time. The four chapters in John take place in the prophetic history where the message is being developed.

Okutegeera kwa Samuel Snow kuyinza okuwandiikibwa ng’olunyiriri lw’empapula, olwaazimba okutegeera okw’enkomerero okwali kuimirirwa ng’obubaka bwa Midnight Cry. Nga obubaka bwe bwali bukula, era yalubunyisa mu lunyiriri lw’enkuŋaana z’ekambi. Olunyiriri lw’empapula, olwalutwala okutuuka ku nkuŋaana z’ekambi, mu nkomerero lwamutuusa ku nkuŋaana y’ekambi e Exeter, eyamala ennaku mukaaga. Mu by’obunnabbi, obubaka bwa Midnight Cry buzimbibwa mpola mpola mu bbanga ly’ekiseera. Emitwe ena mu Yokaana gibeerawo mu byafaayo eby’obunnabbi mwe obubaka buno bukyazimbibwa.

In John’s four chapters we have the work of the Holy Spirit defined as three steps; conviction of sin, righteousness and judgment. These three steps are also the three waymarks of the hidden history embedded within the seven thunders.

Mu ssuula ennya eza Yokaana tulina omulimu gwa Mwoyo Omutukuvu nga gunnyonnyolwa ng’emitendera esatu: okulumiriza ku kibi, obutuukirivu, n’omusango. Emitendera gino esatu era bye bubonero obusatu obulaga ekkubo bw’ebyafaayo ebikwekeddwa ebyateekeddwamu munda mu nkuba musanvu.

> Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. He shall glorify me: for he shall receive of mine, and shall show it unto you. John 16:7–14.

> Naye nze mbagamba amazima: kibagasa mmwe ngende; kubanga singa siŋŋende, Omuyambi tajja gyemuli; naye singa ngende, ndimutumira gyemuli. Ate bwe anajja, anenenya ensi olw'ekibi, n'ol'obutuukirivu, n'ol'okusalirwa omusango: Olw'ekibi, kubanga tebakkiriza mu nze; Olw'obutuukirivu, kubanga ngenda eri Kitaange, era temundaba nate; Olw'okusalirwa omusango, kubanga Omulangira w'ensi eno asaliddwa omusango. Nnina bingi okubagamba, naye kaakano temusobola kubitwala. Naye bwe anajja, Omwoyo ogw'amazima, alibaluŋŋamya mu mazima gonna: kubanga tajja kwogera ku ye yennyini; naye byonna by'anawulira, ebyo bye ajja okwogera: era alibabalaga eby'okujja. Anangulumiza: kubanga anaddira ku byange, era alibibalaga mmwe. Yokaana 16:7-14.

In Millerite history, Jesus did not return to end the tarrying time at the Midnight Cry. He removed His hand, and poured out or sent the Holy Spirit. The Holy Spirit represented as the Comforter, came to dispel the disappointment. He came to provide comfort to those who have been chosen, but who were perplexed by the disappointment of a failed prediction.

Mu byafaayo by’Abamillerite, Yesu teyakomawo kumalawo ebbanga ery’okulindirira ku Okukaaba okw’ettumbi ly’ekiro. Yaggyawo omukono gwe, n’awayo oba n’asindika Omwoyo Omutukuvu. Omwoyo Omutukuvu, eyayolebwa ng’Omubeezi, yajja okusasaanyaawo okusuulibwa. Yajja okubagumya abo abaalondeddwa, naye abaabuusabuuse olw’okusuulibwa olw’okuteebereza okulemererwa.

We have previously pointed out that the apostle John, Ezekiel and Jeremiah all are illustrated eating the little book that is sweet as honey in the mouth. There is a purposeful distinction between those three prophets, that is often missed.

Twasooka okulaga nti omutume Yokaana, Ezeekyeri ne Yeremiya bonna balagibwa nga balya ekitabo ekitono ekiba kiwooma mu kamwa ng’obuki. Waliwo enjawulo eyateekebwawo wakati w’abannabbi abo basatu, eyerabirwa emirundi mingi.

Ezekiel is used to illustrate those who ate the little book, and are given a message to take to God’s apostate church. Ezekiel represents that the book that is eaten identifies the work that is then to be accomplished. He represents the message given to the former chosen people of God. His message is what binds the former chosen people into bundles destined for the fire. In John’s four chapters Jesus identifies the purpose of Ezekiel’s work.

Ezekyeri akozesebwa okulaga abo abaalya akatabo akatono, era ne bawa obubaka obwetwalira ekkanisa ya Katonda eyava ku mazima. Ezekyeri alaga nti akatabo ke baalya kalambulula omulimu ogunaakolebwa. Akiikirira obubaka obuwaiddwa abantu ba Katonda abaalondebwa edda. Obubaka bwe bwe busiba abantu ba Katonda abaalondebwa edda mu bizigo eby’okwokebwa mu muliro. Mu mitwe ena gya Yokaana Yesu alambulula ekigendererwa ky’omulimu gwa Ezekyeri.

> Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also. But all these things will they do unto you for my name’s sake, because they know not him that sent me. If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. He that hateth me hateth my Father also. If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father. But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause. But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me. John 15:20–26.

> Mujjukire ekigambo kye nabagamba nti, omuddu si mukulu okusinga mukama we. Bwe banntulugunya, ne mmwe banaabatulugunya; bwe baakuuma ekigambo kyange, ne kyammwe banaakikuuma. Naye byonna ebyo banaabikola gye muli olw’erinnya lyange, kubanga tebamumanyi oyo eyantuma. Ssinga saabanga nzize ne njogera nabo, tebandibadde na kibi; naye kaakano tebalina nsonga gye beewalirizamu ku kibi kyabwe. Ali ankyawa, akyawa ne Kitange. Ssinga saabanga nkolede wakati mu bo ebikolwa bye tewali muntu mulala y’akoze, tebandibadde na kibi; naye kaakano balabye era bankyawa, nze ne Kitange bombi. Naye kino kibaddewo, ekigambo ekyawandiikiddwa mu mateeka gaabwe kituukirire nti, bankyawa nga tewali nsonga. Naye Omubeezi bw’anaajja, gwe nnaabasindikira gye muli okuva eri Kitange, ye Omwoyo gw’amazima, oguva eri Kitange, anaajulira ku nze. Yokaana 15:20-26.

Ezekiel’s work, that began when he ate the book represents the presentation of a message that will be rejected, but the rejection is the evidence that they hate God and have fully filled their cup of probationary time.

Omulimu gwa Ezeekyeri, ogwatandika bwe yalya ekitabo, guyimirira okwanjulwa kw’obubaka obunaagaanibwa, naye okugaana okwo kwe bujulizi nti bakyawa Katonda era bajjuzizza ddala ekikopo kyabwe eky’ekiseera eky’okugezesebwa.

> And he said unto me, Son of man, I send thee to the children of Israel, to a rebellious nation that hath rebelled against me: they and their fathers have transgressed against me, even unto this very day. For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord God. And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them. Ezekiel 2:3–5.

> N’aŋŋamba nti, Omwana w’omuntu, nkusindika eri abaana ba Isiraeri, eri eggwanga erijeemera erijeemye gye ndi; bo n’abajjajja baabwe bansobezzaako okutuusa leero lennyini. Kubanga baana abatali na nsonyi era ab’omutima ogukakanye. Nkusindika eri bo; era onobagamba nti, Bw’ati bw’ayogera Mukama Katonda. Era bo, oba banaawulira oba tebaanaawulira, (kubanga b’ennyumba ejeemera,) kyokka banaamanya nti wabaddewo nnabbi wakati waabwe. Ezekyeri 2:3-5.

Ezekiel’s work was as a witness against the former covenant people, as was Christ with the quibbling Jews and thus Ezekiel’s message is the final warning message that binds the former covenant people as tares as a bundle, destined for the fire of destruction.

Omulimu gwa Ezekyeri gwali ng’obujulizi obuvunaana abantu b’endagaano eyasooka, nga Kirisito bwe yali eri Abayudaya abawakanawakana; era olw’ekyo obubaka bwa Ezekyeri bwe bubaka obw’okulabula obwasembayo obubakuŋŋaanya abantu b’endagaano eyasooka ng’ebisagazi mu byibiiri, nga bitegekeddwa okubookebwa mu muliro ogw’okuzikiriza.

> “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, 118.

> Awo ne ndaba Malayika ow’okusatu. Malayika eyamperekera n’angamba, ‘Omulimu gwe gwa ntiisa. Obutumwa bwe bwa ntiisa nnyo. Ye malayika agenda okusunsula engano okuva mu nsojo, era n’aziteekako akabonero, oba n’azisiba, olw’eggwanika ery’omu ggulu. Ebyo biteekwa okutwala ebirowoozo byonna, n’okwegendereza kwonna.’ Empandiika Ezasooka, 118.

The work represented with the eating of the little book begins when the mighty angel descends with a little book in his hand. In the first angel’s history that took place on August 11, 1840 and in the history of the third angel it took place on September 11, 2001. Both those dates represent fulfillments of prophecies associated with either Islam of the second woe or Islam of the third woe respectively. That is why Isaiah in chapter twenty-two, when describing the crisis in the valley of vision for the Philadelphians and the Laodiceans identifies that the Laodiceans, which were the chosen people of Protestantism in 1840 and Adventism who were the chosen people in 2001 were “bound by the archers.” The archers of Bible prophecy are Islam, and when the vision of Islam was fulfilled in 1840 and in 2001, the former chosen people rejected the prophecy of Islam as presented by those represented by Ezekiel. They were there and then bound as tares. The work of Ezekiel was to remove the “cloak” covering “their sin,” which is represented by Jesus as hatred for God.

Omulimu oguyolekebwa mu “kulya ekyitabo ekitono” gutandika bwe malayika ow’amaanyi abukka n’ekitabo ekitono mu mukono gwe. Mu byafaayo bya malayika asooka, ekyo kyatuuka nga August 11, 1840; era mu byafaayo bya malayika ow’okusatu, kyatuuka nga September 11, 2001. Ennaku ezo zombi zikiikirira okutuukirizibwa kw’obunnabbi okwatagana ne Islamu ey’obulabe obw’okubiri n’eya obulabe obw’okusatu, buli ng’okusinziira ku lunaku lwaayo. Ky’ensonga Isaaya mu kitundu amakumi abiri mu bbiri, bwe yannyonnyola obuzibu mu “kiwonvu ky’ebyolesebwa” eri Aba-Filadefiya n’Aba-Laodikiya, yategeeza nti Aba-Laodikiya, abaali abantu abaalondeddwa mu Buprwotesitanti mu 1840 n’Abadiventisi abaali abantu abaalondeddwa mu 2001, “baasibibwa n’abalasa obusaale.” Abalasa obusaale mu bubaka bw’obunnabbi bwa Bayibuli be Islamu, era lwe lwatuukiririra olwolesebwa lwa Islamu mu 1840 ne mu 2001, abo abaalondeddwa edda baagaana obunnabbi ku Islamu nga bwe bwaweebwa abo abakiikirirwa Ezekyeri. Mu kiseera ekyo nyini ne basibibwa ng’ebisagazi. Omulimu gwa Ezekyeri gwali kuggyawo “ekyambalo” ekibikka “ebibi byabwe,” bye Yesu yalaga ng’okukyawa Katonda.

> The burden of the valley of vision. What aileth thee now, that thou art wholly gone up to the housetops? Thou that art full of stirs, a tumultuous city, a joyous city: thy slain men are not slain with the sword, nor dead in battle. All thy rulers are fled together, they are bound by the archers: all that are found in thee are bound together, which have fled from far. Isaiah 22:1–3.

> Obunnabbi ku kiwonvu ky’eby’olesebwa. Kiki ekikukosezza kaakano, okulinya ddala ku madenga g’ennyumba? Ggwe ojjudde ebikankano, ekibuga eky’ekivuyo, ekibuga eky’essanyu; abattiddwa bo tebaattiddwa na kitala, so tebaafudde mu lutalo. Abakulembeze bo bonna badduse wamu, basibiddwa ab’alasa obusaale; abo bonna abasangiddwa mu ggwe basibiddwa wamu; badduse okuva ewala. Isaaya 22:1-3.

> And God was with the lad [Ishmael]; and he grew, and dwelt in the wilderness, and became an archer. Genesis 21:20.

> Era Katonda yali wamu n'omulenzi [Ishmael]; n'akula, n'abeera mu ddungu, n'afuuka omukuba w'emisaale. Olubereberye 21:20.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Awo awatali ekyolesebwa, abantu bazika; naye akwata amateeka, ye musanyufu. Engero 29:18.

Jeremiah represents those that ate the book when the mighty angel descended that was to lighten the earth with his glory, but who experienced the disappointment of the failed prediction of 1843. Jeremiah considers prophetically if God had lied. That reference connects Jeremiah with Habakkuk two.

Yeremiya ayimirira mu kifo ky’abo abaaly’ekitabo mu kiseera we yava mu ggulu n’akka malaika omukulu eyali agenda okumanyisa ensi n’ekitiibwa kye, naye ne bayitamu ennaku olw’okutaatuukirizibwa kw’okuteebereza kw’omwaka gwa 1843. Yeremiya, ng’omunabbi, alowooza oba Katonda yalimba. Ekyo kikwataganya Yeremiya ne Habakkuku essuula ey’okubiri.

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:1–4.

> Nja kuyimirira ku kifo kyange eky’okukuuma, ne neebakira ku nsanja y’ekigo; ndirabirira okulaba ky’anaŋŋamba, ne kye ndidamu bwe nnenenyezebwa. Awo Mukama n’anziramu, n’agamba nti, Wandiika okubonekerwa, era oguteeke mu ngeri entegeerekeka ku bibao, alyoke adduke agusoma. Kubanga okubonekerwa kuno kulindiridde ekiseera ekitegekeddwawo; naye ku nkomerero kunaayogera, so tekulibulimba; newankubadde kutereera, kukirindire; kubanga ddala kujja, tekunaaterera. Laba, omwoyo gwe eyegulumiza tegulambulukufu mu ye; naye omutuukirivu anabeera mulamu lwa kukkiriza kwe. Habakkuku 2:1-4.

John was used to symbolize those who experienced the sweetness and the bitter disappointment, representing the entire history of August 11, 1840 until October 22, 1844.

Yokaana yakozesebwa ng’akabonero akayimirira abo abaayitamu obuwoomerero n’okwenyamirirwa okw’omugavu, nga kiyimirira ebyafaayo byonna okuva nga Agusito 11, 1840 okutuuka nga Okitobba 22, 1844.

> And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:9, 10.

> Ne nagenda eri omulayika, ne mmugamba nti, Mpa ekitabo ekitono. Naye n’aŋŋamba nti, Kitwale, era kilye ddala; era kijja okuwawaza olubuto lwo, naye mu kamwa kibeera kitamivu ng’omubisi gw’enjuki. Ne nziggya ekitabo ekitono mu mukono gw’omulayika, ne nkirya ddala; era kyali mu kamwa kwange kitamivu ng’omubisi gw’enjuki: era bwe nnakirya amangu ddala, olubuto lwange ne lwawawa. Okubikkulirwa 10:9, 10.

Ezekiel represents the work of presenting the prophetic message that binds off the former chosen people that was initiated when the angel descended on August 11, 1840 and September 11, 2001.

Ezekyeri akiikirira omulimu ogw’okuyanjula obubaka obw’obunnabbi obuggalawo abantu abaali balonde edda, ogwatandikibwa nga malaika bwe yakka ku 11 August 1840 ne ku 11 September 2001.

> But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. Ezekiel 2:8–3:3.

> Naye ggwe, mwana w'omuntu, wuliriza kye nkugamba; tobeerenga mujeemu ng'ennyumba eyo eyaajeemu: ggulawo akamwa ko, olye kye nkikuwa. Era bwe nnatunuulira, laba, omukono ne gutumwa gyendi; era, laba, mu gwo mwalimu olukoba lw'ekitabo; n'alugolola mu maaso gange; nga lwali lwawandiikiddwa munda era ne ebweru: era muwo mwawandiikibwa okukaaba, n'okukungubaga, n'ennaku. Ate n'agamba nze nti, Mwana w'omuntu, olye ky'osanga; olye olukoba luno, olyoke ogende okwogera eri ennyumba ya Isirayiri. Noolwekyo naggulawo akamwa kange, n'andireetera ndulye olukoba olwo. N'agamba nze nti, Mwana w'omuntu, lya okutuusa mu lubuto lwo, ojjuze ebyenda byo olukoba luno lwe nkikuwa. Awo ne ndulyawo; ne mu kamwa kange ne kiba ng'omubisi gw'enjuki olw'amatamivu. Ezekyeri 2:8-3:3.

Jeremiah represents the history of August 11, 1840 until just before the Midnight Cry.

Yeremiya ayimirira ekiseera ky’ebyafaayo okuva nga 11 August 1840 okutuusa nga wakyali katono okutuuka ku okukaaba kwa mu ttumbi ly’ekiro.

> Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. 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? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.

> Ebigambo byo ne mbizuula, ne mbirya; era ekigambo kyo kyambeerera essanyu n’okusanyuka kw’omutima gwange; kubanga nnyitibwa mu linnya lyo, Ayi Mukama Katonda w’eggye. Saatuula mu lukiiko lw’abanyooma, so ne ssasanyuka; nnatuula nzekka olw’omukono gwo; kubanga onjuzizza obunyivu. Lwaki obulumi bwange butakoma, n’ekiwundu kyange ekitawonyezeka, nga kigaana okuwonyebwa? Onoobera ddala gye ndi ng’omulimba, era ng’amazzi agakalira? Kyenvudde ntyo bw’ati bw’ayogera Mukama: Bw’oddayo, nnaakuzzaawo, era ojja kuyimirira mu maaso gange; era bw’ojjayo ekya muwendo okuva mu ky’obusa, onoobera ng’akamwa kange; baleke baddire gy’oli; naye ggwe toddire eri bo. Era ndikufuula eri abantu bano ekikomera ekya kikomo eky’amaanyi; era banaakulwanyisa, naye tebaanakuwangula; kubanga ndi naawe okukulokola era okukuwanula, bw’ayogera Mukama. Era ndikulokola okuva mu mukono gw’ababi, era ndikununula okuva mu mukono gw’abakambwe. Yeremiya 15:16-21.

Jeremiah represents our current history and message. The current message is the Midnight Cry message that is being progressively developed at the point when God’s people represented by Jeremiah have been “filled” with “indignation” thinking their “pain” was to be “perpetual” and their “wound incurable,” a wound that was never to be healed. They have separated from the “assembly of mockers.” They no longer “rejoice” as they had when they first had eaten the book and it had been the “rejoicing of” their “heart.”

Yeremiya akiikirira ebyafaayo n'obubaka byaffe eby'omu kiseera kino. Obubaka obuliwo kaakano bwe bubaka bw'okukaaba okw'omu ttumbi ly'ekiro, obugenda bukulakulana mpola mpola mu kiseera abantu ba Katonda abaakiikirirwa Yeremiya lwe 'bajjudde' 'obusungu,' nga balowooza nti 'obulumi' bwabwe bubeera 'obutakoma' era 'ekiwundu kyabwe ekitawonyezeka,' ekiwundu ekitali kujja kuwona. Bakyawukanye okuva mu 'kibiina ky'abanyooma.' Tebaky'okusanyuka nga bwe baali bwe baasooka okulya ekitabo, era ne kiba 'okusanyuka kw'emitima gyabwe.'

But there is counsel for those in that condition. “If thou return” and also “if thou take forth the precious from the vile” then God will return unto them. In the Hebrew “will I bring thee again” in the passage means, God will return unto them, if they return unto Him.

Naye waliwo amagezi ag’abo abali mu mbeera eyo. “Bwe okomawo” era ne “bwe oggyamu eky’omuwendo okuva mu kifujjo,” olwo Katonda alikomawo eri bo. Mu Lwebbulaniya, “ndikuzza nate” mu kyawandiikibwa kino kitegeeza nti Katonda alikomawo eri bo, bwe bakomawo gy’ali.

> Submit yourselves therefore to God. Resist the devil, and he will flee from you. Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded. Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. Humble yourselves in the sight of the Lord, and he shall lift you up. James 4:7–10.

> Kale mugonderenga Katonda. Mugaane Ssetaani, era addukenga okuva gye muli. Mujje okumpi eri Katonda, era naye ajja okumpi nammwe. Munaabe engalo zammwe, mmwe aboononyi; mwetukuze emitima gyammwe, mmwe ab’emitima ebibiri. Mwenenye, munakuwalenga, mukaabalenga: okuseka kwammwe kukeerenga okunakuwala, ne ssanyu lyammwe okubeera okunyiga kwa mutima. Mwetoowazenga mu maaso ga Mukama, era alibaggulumiza. Yakobo 4:7-10.

If they will draw nigh unto God, He will draw nigh unto them. If they will do these things, then they will “stand before” the Lord and they will be God’s “mouth.” Further he instructs Jeremiah (us) that he will make His people a “fenced brazen wall” for the “wicked” and thereafter the “terrible” are going to bring a war against those represented by Jeremiah. The “wicked” are Daniel’s representation of Matthew’s foolish virgins. The “terrible” represents the three-fold union of modern Babylon during the Sunday law crisis.

Bwe banaasembera eri Katonda, Ye naye anaabasemberera. Bwe banaakola ebyo, olwo banaayimirira "mu maaso ga" Mukama era bajja kuba "akamwa" ka Katonda. Era alagira Yeremiya (ffe) nti alifuula abantu be "ekikomera eky’engomo ekirinzwe" eri "ababi," era oluvannyuma "ab’entiisa" balireeta olutalo ku abo abakiikirirwa Yeremiya. "Ababi" be abo Ddaaniyeri b’akiikirira nga abawala ab’obusirusiru ba Matayo. "Ab’entiisa" b’akiikirira obumu obusatu bwa Babulooni ey’omu mulembe guno mu kiseera eky’ekikangabwa ky’etteeka lya Ssande.

The three prophets’ testimonies all address the same history, but they address three different aspects of the same history. Jeremiah represents those who have just experienced the first disappointment, but have not yet reached the waymark of the Midnight Cry. This is where we have been since July 18, 2020. The question is whether we will return. If we do, we will “speak” for the Lord at the very time the United States “speaks” as a dragon.

Obujulizi bw’abannabbi basatu bwonna bukwata ku byafaayo bimu, naye bulambulula ebintu bisatu eby’enjawulo eby’omu byafaayo bimu. Yeremiya ayimiririra abo abaakatuuseeko okugwaamu essuubi okwasooka, naye nga tebanatuuka ku kabonero k’ekkubo ak’okukaaba okw’ekiro wakati. Wano we twabadde okuva nga 18 Julaayi 2020. Ekibuuzo kiri oba tujja kuddayo. Bwe tuddayo, tujja okwogera olw’Omukama mu kiseera kimu ddala Amerika ejja okwogera ng’ejjoka.

The history Jeremiah is illustrating is our current history and it is the history represented by the three hidden waymarks within the seven thunders. It is also the history where the passage in John is prophetically set, for the emphasis of the four chapters in John is the work of the Holy Spirit in comforting Jeremiah who is questioning whether he has believed a lie, and whether the message that tasted so sweet was actually failed waters.

Ebyafaayo Yeremiya by’alaga bye byaffe eby’omu kiseera kino, era byo bye bikiikirirwa obubonero obusatu obwekweekese obuli mu emitontome musanvu. Era mu byaafaayo bino mwe ekitundu ekiri mu Yokaana kiteekeddwamu mu ngeri y’obunnabbi, kubanga ensonga enkulu mu essuula ennya mu Yokaana ye mulimu gwa Mwoyo Omutukuvu ogw’okugumya Yeremiya, ng’abuuza oba akkirizza eky’obulimba, era oba obubaka obwawooma nnyo bwali ddala amazzi agakalira.

Jeremiah therefore represents the history from September 11, 2001 onward to July 18, 2020 when the tarrying time began as represented by three and a half symbolic days after. When I say “symbolic” I am not referring to a time prediction. I am saying that July 18, 2020 is when the two witnesses, the Bible and the Spirit of Prophecy were slain and their dead bodies were left in the street for three and a half days in Revelation eleven.

Yeremiya nno akiikirira ebyafaayo okuva nga September 11, 2001 okutuuka nga July 18, 2020, lwe kyatandika ekiseera eky’okulindirira, nga kino kikiikirirwa ennaku ssatu n’ekitundu ez’ekifananyi oluvannyuma. Bwe ngamba nti “ekifananyi” ssa ntegeeza kubula biseera. Njogera nti July 18, 2020 kye kiseera we abajulirwa ababiri, Bayibuli n’Omwoyo ogw’Obunnabbi, baattibwa, ne emirambo gyabwe ne girekebwa mu luguudo okumala ennaku ssatu n’ekitundu mu Kitabo ky’Okubikkulirwa ekkumi n’emu.

> And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. These are the two olive trees, and the two candlesticks standing before the God of the earth. And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them, he must in this manner be killed. These have power to shut heaven, that it rain not in the days of their prophecy: and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will. And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. 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 11:3–10.

> Era nnaawa obuyinza abajulirwa bange ababiri, era banaalagula ennaku 1,260 nga bambadde engoye ez’okukungubaga. Bano be miti gy’emizeeyituuni ebiri, n’ettabaaza ebbiri eziyimiridde mu maaso ga Katonda w’ensi. Era bw’abaawo yenna ayagala okubakolako obubi, omuliro guva mu kamwa kaabwe ne gulya abalabe baabwe; era bw’abaawo yenna ayagala okubakolako obubi, alina okuttibwa bwe bityo. Bano balina obuyinza okuggalira eggulu ne tewatonya mvula mu nnaku z’obunnabbi bwabwe; era balina obuyinza ku mazzi okugafuula omusaayi, era okukuba ensi n’ebibonoobono byonna buli lwe baagala. Era bwe banaamaliriza obujulirwa bwabwe, ekisolo ekivayo mu kuzimu kinaalwana nabo, ne kibawangula, ne kibatta. Era emirambo gyabwe ginaagalamira mu luguudo lw’ekibuga ekinene, ekiyitibwa mu mwoyo Sodomu ne Misiri, mwe ne Mukama waffe yabambibwa ku musaalaba. Era abo ab’omu bantu n’ebika n’ennimi n’amawanga baliraba emirambo gyabwe ennaku ssatu n’ekitundu, ne batawakkiriza emirambo gyabwe okuteekebwa mu ntaana. Era abo abatuula ku nsi banaasanyukira ku bo, ne bakola embaga, ne bawerezagana ebirabo omu eri munne; kubanga b’anabbi bano babiri baabatulugunya abatuula ku nsi. Okubikkulirwa 11:3-10.

The witness presented by Jeremiah’s condition is located after the disappointment, but before the Midnight Cry. Jeremiah needed to return before he could be the voice of the message of the Midnight Cry. This is our condition today. It is also the historical setting of the four chapters in John that we are considering, and it is also the history represented by the hidden history within the seven thunders.

Obujulizi obuleeteddwa embeera ya Yeremiya busangibwa oluvannyuma lw’okukiddwamu essuubi, naye nga bukyali nga tekunnaba kubeerawo okukaaba okw’ekiro. Yeremiya yali yeetaaga okuddayo nga tannaba kuba eddoboozi ly’obubaka bw’okukaaba okw’ekiro. Kino ye mbeera yaffe leero. Kino era kye ensengeka y’ebyafaayo ey’emitwe ennya mu Yokaana bye tukebera, era kye kyaafaayo ekiragirwa mu ebyafaayo ebyekwekeddwa ebiri mu kukuba kw’enkuba omusanvu.

If we consider the light connected with the “Comforter” in John’s four-chapter testimony, we find abundant evidence to recognize the narrative is about July 18, 2020, the disappointment and tarrying time, the message of the Midnight Cry which is unsealed, and the coming judgment of the Sunday law. The chapters are building upon the prophetic structure of the hidden history.

Bwe tufumiitiriza ku musana ogw’ekwatagana ne “Omubeezi” mu bujulizi bwa Yokaana obuli mu mitwe ena, tusanga obukakafu bungi obukakasa nti ennyonnyola eyo erikwata ku July 18, 2020, okuggwaamu essuubi n’ekiseera eky’okulindirira, obubaka bw’okukaaba ku ttumbi ly’ekiro obusumuluddwa, n’omusango ogujja ogw’etteeka lya Ssande. Emitwe gino gizimba ku entimbe y’obunnabbi ey’ebyafaayo ebikwekeddwa.

If we are to be as God’s mouth in the soon coming crisis our work now is to “take forth the precious from the vile,” or as James identifies the same work, we are to “cleanse” our “hands, ye sinners; and purify your hearts, ye double minded. Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. Humble yourselves in the sight of the Lord, and he shall lift you up” as an ensign in the very near future.

Bwe kiba nti tunaaba ng’akamwa ka Katonda mu kizibu ekinene ekyaatera okujja mu bwangu, omulimu gwaffe kati gwe guno: "okwabulula eby’omuwendo okuva mu ebitaliimu muwendo"; oba nga Yakobo bw’akyogera ku mulimu guno gumu, tuteekwa "okunaaba" "emikono gyammwe, mmwe aboonoonyi; era mutukuze emitima gyammwe, mmwe ab’endowooza ebbiri. Mubonebwe, mumenye emitima, mukaabe: okuseka kwammwe kufuuke okukungubala, n’essanyu lyammwe lifuuke ennaku. Mwetisse mu maaso ga Mukama, naye alibatumbula ng’ekibendera mu biseera ebiri kumpi ddala."

> And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:12.

> Era alisimba ekibendera eri amawanga, n’akuŋŋaanya abagobeddwa ba Isirayiri, n’akuŋŋaanya wamu abasaasaanyizibwa ba Yuda okuva ku mabbali ennya g’ensi. Isaaya 11:12.

We will bring our consideration of these four chapters to a conclusion in the next article.

Tujja okukomekkereza okwekenneenya kwaffe ku ssuula zino ennya mu kiwandiiko ekiddako.

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