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# Future for America and July 18, 2020 - Number One

Ebbanga erijja erya Amerika ne Julaayi 18, 2020 - Ennamba Emu

Cavemen of Covenant: Moses & Elijah at the End of the World

Abasajja b’omu mpuku b’Endagaano: Musa ne Eriya mu nkomerero y’ensi

Author

Jeff Pippenger

Published

August 23, 2023

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Moses and Elijah are prophetic symbols that can each be understood by context as a singular symbol, or they can also be understood as a symbol that contains both prophets. Upon the testimony of two a thing is established and in Revelation eleven Moses and Elijah represent the two witnesses of the Old and New Testaments. At the Mount of Transfiguration, representing the Second Coming of Christ, the dual symbol represents both the one hundred and forty-four thousand (Elijah) and the martyrs (Moses) of the Sunday law crisis. Together as a symbol, in the cave of Horeb, they represent God’s people at the end of the world who “hear,” “read” and “keep” the message that is a Revelation of God’s character which contains the power to transform a Laodicean unto a Philadelphian. There will soon, (very soon) come a point where it will no longer be possible for the foolish Laodicean Adventists to avail themselves of the “oil” needed to correctly respond to the cry, “Behold the Bridegroom cometh.”

Musa ne Eriya bimenyetso by’obunnabbi; buli omu ayinza okutegeerekeka okusinziira ku mbeera ng’akabonero k’omuntu omu, naye bayinza n’okutegeerwa ng’akabonero akalimu bannabbi bombi. Ku bujulizi bw’ababiri ekintu kinywezebwa, era mu Kubikkulirwa ekkumi n’emu Musa ne Eriya bakiikirira abajulizi ababiri b’Endagaano Enkadde n’Empya. Ku Lusozi lw’Okufuulibwa, oluyimirira Okujja kwa Kristo okw’Okubiri, akabonero ak’ebbiriimu kakiikirira awamu 144,000 (Eriya) n’abafiira okukkiriza (Musa) mu kizibu ky’etteeka lya Ssande. Ng’akabonero kamu, mu mpuku e Kolebu, bakiikirira abantu ba Katonda ku nkomerero y’ensi aba ‘bawulira,’ ‘basoma’ era ‘baakuuma’ obubaka obubikkulayo empisa za Katonda, obulimu amaanyi agakyusa omuntu ow’e Lawodikiya n’afuuka ow’e Filadelifiya. Mu bbanga ttono, ddala ddala ttono, walibaawo ekiseera we kitagenda kusoboka nate eri Abadiventisiti ab’e Lawodikiya abatalina magezi okweyambisa ‘amafuta’ agetaagibwa okwanukula mu ngeri entuufu eri okukoowoola nti, ‘Laba, Omugole ajja.’

> And Moses said unto the Lord, See, thou sayest unto me, Bring up this people: and thou hast not let me know whom thou wilt send with me. Yet thou hast said, I know thee by name, and thou hast also found grace in my sight. Now therefore, I pray thee, if I have found grace in thy sight, shew me now thy way, that I may know thee, that I may find grace in thy sight: and consider that this nation is thy people. And he said, My presence shall go with thee, and I will give thee rest. And he said unto him, If thy presence go not with me, carry us not up hence. For wherein shall it be known here that I and thy people have found grace in thy sight? is it not in that thou goest with us? so shall we be separated, I and thy people, from all the people that are upon the face of the earth. And the Lord said unto Moses, I will do this thing also that thou hast spoken: for thou hast found grace in my sight, and I know thee by name. And he said, I beseech thee, shew me thy glory. And he said, I will make all my goodness pass before thee, and I will proclaim the name of the Lord before thee; and will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy. And he said, Thou canst not see my face: for there shall no man see me, and live. And the Lord said, Behold, there is a place by me, and thou shalt stand upon a rock: And it shall come to pass, while my glory passeth by, that I will put thee in a clift of the rock, and will cover thee with my hand while I pass by: And I will take away mine hand, and thou shalt see my back parts: but my face shall not be seen. And the Lord said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which thou brakest. And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me in the top of the mount. And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount. And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the Lord had commanded him, and took in his hand the two tables of stone. And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed, The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation. And Moses made haste, and bowed his head toward the earth, and worshipped. And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance. And he said, Behold, I make a covenant: before all thy people I will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing that I will do with thee. Exodus 33:12–34:10.

> Awo Musa n’agamba Mukama nti, Laba, oyogedde nange nti, Obatwale abantu bano; naye tonnumanyiza ani gw’olina okutuma okugenda nange. Naye oyogedde nti, Nkumanyi mu linnya lyo, era osanze n’ekisa mu maaso gange. Kale kaakano, bwe mba nga nsanze ekisa mu maaso go, nkusaba, nondagire ekkubo lyo kaakano, ndyoke nkumanye, ndyoke nsangewo ekisa mu maaso go; era ojjukire nti eggwanga lino lye bantu bo. N’ayogera nti, Okubeerawo kwange kugenda naawe, era nnaakukuwa okuwummula. N’amugamba nti, Obubeerawo bwo bwe butagenda nange, totuggya wano. Kubanga kiki ekirimu okumanyibwa wano nti nze n’abantu bo tusanze ekisa mu maaso go? Si lwa kuba ogenda naffe? Bwe kityo nze n’abantu bo tunaawulibwa okuva mu bantu bonna abali ku maaso g’ensi. Mukama n’agamba Musa nti, Kino kye yogedde ndikikola era; kubanga osanze ekisa mu maaso gange, era nkumanyi mu linnya lyo. N’agamba nti, Nkwegayiridde, nondagire ekitiibwa kyo. N’ayogera nti, Ndiisa obulungi bwange bwonna okukuyitako, era nd’alangirira erinnya lya Mukama mu maaso go; era ndiwa ekisa gw’ndiwa ekisa, era ndasaasira gw’ndasaasira. N’agamba nti, Tososobola kulaba amaaso gange; kubanga tewali muntu alindiraba n’abeera mulamu. Mukama n’agamba nti, Laba, waliwo ekifo kumpi nange, era ojja okuyimirira ku lwazi; era bwe kinaaba nga ekitiibwa kyange kiyita, ndikutekamu mu kituli mu lwazi, era nnaakubikka n’omukono gwange nga mpita; era bwe nnaaggyako omukono gwange, oneelaba emabega gange; naye amaaso gange tegalibalabika. Era Mukama n’agamba Musa nti, Yeetemere ebibao bibiri eby’amayinja ng’ebisooka; era ndikwandiika ku bibao ebyo ebigambo ebyali ku bibao ebyasooka, bye wamennyawo. Era otegeke mu makya, olyoke olinnye enkya ku lusozi Sinaayi, okweyanjule eyo eri nze ku ntikko y’olusozi. So tewali muntu alinnya naawe, era tewali muntu alirabika ku lusozi lwonna; n’obisibo bw’endiga wadde ebisibo by’ente tebiriise mu maaso g’olusozi olwo. N’asala ebibao bibiri eby’amayinja ng’ebisooka; era Musa n’azuukira mu makya, n’alinnya ku lusozi Sinaayi, nga Mukama bwe yamulagira, n’addira mu mukono gwe ebibao ebibiri eby’amayinja. Mukama n’akka mu kire, n’ayimirira naye eyo, n’alangirira erinnya lya Mukama. Mukama n’ayita mu maaso ge, n’alangirira nti, Mukama, Katonda Mukama, asaasira era ajjudde ekisa, agumiikiriza nnyo, era asukkiridde mu bulungi n’amazima, alina okusaasira eri enkumi, asonyiwa obutali butuukirivu n’obujeemu n’ekibi, so talekera ku bwerere abakoze ekibi; ng’azisa ekibi ky’abazadde ku baana, ne ku baana ba baana, okutuuka ku mulembe ogw’okusatu n’ogw’okuna. Awo Musa n’anguwa, n’avuunamiza omutwe ku ttaka, n’asinza. N’agamba nti, Bwe mba nga kaakano nsanze ekisa mu maaso go, ai Mukama, Mukama wange atambule wakati waffe nkwegayiridde; kubanga bantu b’ensingo enkalabala; era osonyiwe obutali butuukirivu bwaffe n’ekibi kyaffe, era otutwale okuba obusika bwo. N’ayogera nti, Laba, nkola endagaano: mu maaso g’abantu bo bonna ndikola eby’amagero, nga tebinakolebwangako mu nsi yonna newaakubadde mu ggwanga lyonna; era abantu bonna mwe oli baliraba omulimu gwa Mukama: kubanga ekintu eky’okutya ennyo kye ndikukolera.

Moses represents God’s people at the end of the world. They are those who in the “last days” of the investigative judgment ask God to show them His “way, that” they might “know” God, and in response receive an answer from God that includes the promise that His “presence shall go with” them, and that God will give those people “rest.”

Musa akiikirira abantu ba Katonda ku nkomerero y’ensi. Bo be abo ab’omu "ennaku ez’oluvannyuma" ez’okusalira omusango okw’okunoonyereza, abasaba Katonda abalage "ekkubo lye," balyoke "bamumanye"; era ne bafuna okuddamu okuva eri Katonda ekirimu okusuubiza nti "obubeerawo bwe buligenda nabo," era nti Katonda aliwa abo bantu "okuwummula."

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

> Bw’atyo bw’ayogera Mukama, Muyimirire mu makubo, mutunule, mubuuzenga ku makubo ag’edda, omukubo omulungi gwe muli, mugutambulengamu, mulisangamu okusaanuuka kw’emyoyo gyammwe. Naye ne bagamba nti, Tetugugendamu. Era nate ne mbalondera abeekuuma ku mmwe, nga mbagamba nti, Muwulirize eddoboozi ly’akadebe. Naye ne bagamba nti, Tetuliwuliriza. Yeremiya 6:16, 17.

Jeremiah identifies a class that refuse to “see” and “hearken” and therefore do not receive the “rest” promised to those who seek the “good way” and “walk therein.” That rest is identified as the “refreshing” by Isaiah.

Yeremiya alaga ekibinja ky’abantu abagaana “okulaba” ne “okuwuliriza,” era bwe kityo ne balemwa okufuna “okuwummula” okusuubizibwa abo abanoonya “ekkubo erirungi” era ne batambuliramu. Okwo kuwummula Isaaya akuyita “okuzza amaanyi.”

> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.

> Ani gw’aligiriza obumanyi? Era ani gw’alimutegeereza obuyigiriza? Abo abamaze okuva ku mata, era abaggibwako ku mabeere. Kubanga ekiragiro ku kiragiro, ekiragiro ku kiragiro; olunyiriri ku lunyiriri, olunyiriri ku lunyiriri; wano katono, n’ewali katono: Kubanga n’emimwa egy’okubogoboga n’olulimi olulala aligamba abantu bano. Abo be yagamba nti, Kino kwe kuwummula kwe muyinza okuleetera abakooye okuwummula; era kino kwe kuzzaamu amaanyi: naye ne batawulira. Naye ekigambo kya Mukama kyabeera eri bo nti: ekiragiro ku kiragiro, ekiragiro ku kiragiro; olunyiriri ku lunyiriri, olunyiriri ku lunyiriri; wano katono, n’ewali katono; abaleke bagende, ne bagwe emabega, ne bavunjibwamu, ne bakwatibwe mu mitego, ne batwalibwe. Isaaya 28:9-13.

The “rest” and the “refreshing” represent the latter rain that is poured out during the proclamation of the final warning message.

"Okuyisiima" no. Let's ensure: Wait, avoid additional content. I must deliver only translation. Correct final: '"okuwummula" n’"okuzza obuggya" bitegeeza enkuba ey’oluvannyuma eyiyibwa mu kiseera ky’okulangirirwa kw’obubaka bw’obulabula obusembayo.'

> “I was pointed down to the time when the third angel’s message was closing. The power of God had rested upon His people; they had accomplished their work and were prepared for the trying hour before them. They had received the latter rain, or refreshing from the presence of the Lord, and the living testimony had been revived. The last great warning had sounded everywhere, and it had stirred up and enraged the inhabitants of the earth who would not receive the message.” Early Writings, 279.

> "Nnalagiddwa ekiseera nga obubaka bw’omalayika ow’okusatu bwali bukomekkera. Amaanyi ga Katonda gaali gatuuze ku bantu be; baali baamaze omulimu gwabwe era baali bategekeddwa olw’essawa ey’okugezesebwa eyali mu maaso gaabwe. Baali baafunye enkuba ey’enkomerero, oba okuzza amanyi okuva mu maaso ga Mukama, era obujulizi obulamufu bwali buzuukiziddwa. Okulabula okukulu okw’enkomerero kwali kuwulirwa wonna, era kwali kusitulaamu ne kuyingiza mu busungu abatuuze b’ensi abatagaana okwaniriza obubaka." Ebiwandiiko Ebyasooka, 279.

The promise of the “rest” or the “refreshing” that is the “latter rain,” includes the promise given to Moses in the cave that God’s “presence” would go with His people.

Ekisuubizo eky’okuwummula oba eky’okuzzaamu amaanyi—ekyo kye bayita “enkuba ey’enkomerero”—kirimu ne ekisuubizo ekyawa eri Musa mu mpuku nti “okubeera kwa Katonda” kujja okugenda n’abantu be.

> “The work will be similar to that of the day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close, for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord; his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth.’ (Hosea 6:3.) ‘Be glad then, ye children of Zion, and rejoice in the Lord your God; for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain.’ (Joel 2:23.) ‘In the last days, saith God, I will pour out of my Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ (Acts 2:17, 21.) The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel, are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said, ‘Repent ye therefore, and be converted, that your sins may be blotted out [in the investigative Judgment], when the times of refreshing shall come from the presence of the Lord; and he shall send Jesus.’ (Acts 3:19–20.)

> Omulimu gunaafaanana ogw’olunaku lwa Pentekooti. Nga ‘enkuba eyasooka’ yawaabwa mu kuyiibwa kw’Omwoyo Omutukuvu ku ntandikwa y’enjiri, okuleetera ensigo ey’omuwendo okumera, bw’atyo ‘enkuba ey’oluvannyuma’ ewaabwe ku nkomerero yaayo, olw’okukula kw’ebimera ebigenda okukungulwa. ‘Awo tunaamanya, bwe tunaagendera mu maaso mu okumanya Mukama; okugenda kwe kwategekeddwa ng’enkya; era ajja gyetuli ng’enkuba, ng’enkuba ey’oluvannyuma n’eyasooka eri ensi.’ (Hosea 6:3.) ‘Mujagulize kale, mmwe baana ba Sayuuni, musanyuke mu Mukama Katonda wammwe; kubanga abawadde enkuba eyasooka mu mpima entuufu, era alibatonyesera enkuba, eyasooka n’ey’oluvannyuma.’ (Joel 2:23.) ‘Mu nnaku ez’oluvannyuma, bw’ayogera Katonda, ndiyiya ku Mwoyo gwange ku buli mubiri.’ ‘Era kiriba nti buli ayita erinnya lya Mukama alirokoka.’ (Acts 2:17, 21.) Omulimu omukulu gw’enjiri tegujja kumaliriza nga gulaga amaanyi ga Katonda okutono okusinga bwe gwalabikira ku ntandikwa yaagwo. Ebigambo eby’obunnabbi ebyatuukirira mu kuyiibwa kw’enkuba eyasooka ku ntandikwa y’enjiri, birituukirira nate mu nkuba ey’oluvannyuma ku nkomerero yaayo. Wano wali ‘ebiseera eby’okuzzaamu amaanyi’ Peetero omutume bye yalindirira bwe yagamba nti, ‘Kale mwenenyege, mukyuke, ebibi byammwe bisangulibwe [mu kusalawo omusango okw’okunoonyereza], bwe bijja ebiseera eby’okuzzaamu amaanyi okuva mu maaso ga Mukama; era alituma Yesu.’ (Acts 3:19-20.)

> “Servants of God, with their faces lighted up and shining with holy consecration, will hasten from place to place to proclaim the message from Heaven. By thousands of voices, all over the earth, the warning will be given. Miracles will be wrought, the sick will be healed, and signs and wonders will follow the believers. Satan also works with lying wonders, even bringing down fire from heaven in the sight of men. (Revelation 13:13.) Thus the inhabitants of the earth will be brought to take their stand.” The Great Controversy, 611, 612.

> Abaweereza ba Katonda, obuso bwabwe nga bwaka era nga bumulisa olw’okwewaayo mu kutukuvu, bajja kuyanguyanga okuva mu kifo okudda mu kifo okulangirira obubaka obuva mu ggulu. Mu ddoboozi ez’enkumi n’enkumi, mu nsi yonna, okulabula kujja okuweebwa. Eby’amagero bijja okukolebwa, abalwadde bajja okuwonyezebwa, era obubonero n’ebyewuunyo bijja okugoberera abakkiriza. Ne Setaani naye akola n’ebyewuunyo eby’obulimba, era n’aleeta omuliro okuva mu ggulu nga guboneka mu maaso g’abantu. (Okubikkulirwa 13:13.) Bw’ati abatuuze b’ensi bajja kuleetebwa okulonda oludda lwe bajja okuyimirirako. Olutalo Olukulu, 611, 612.

The outpouring of the Holy Spirit in the latter days has been typified by the outpouring of the Holy Spirit in the beginning of the proclamation of the gospel. The “word of the Lord unto them” who will not hear what the Spirit sayeth unto the churches, was the prophetic principle of adding one prophetic line of history to another prophetic line of history in order to illustrate the end of the world. It is nothing less than the principle that the end of a thing is illustrated by the beginning of a thing. The prophetic rule is rejected by the foolish Laodicean Seventh-day Adventist people. When accepted, God can “teach knowledge,” which Daniel identifies is increased at the time of the end, and the very same knowledge Hosea says God’s people are destroyed for rejecting. The class in Isaiah and Jeremiah who refuse to hear or see, reject the “refreshing,” which is the “rest” God promises to deliver to His “last day” people in order that they might safely navigate the crisis at the end of days.

Okufukibwa kwa Mwoyo Omutukuvu mu nnaku ez’oluvannyuma kwafaananyiziddwa n’okufukibwa kwa Mwoyo Omutukuvu ku ntandikwa y’okulangirirwa kw’Enjiri. ‘Ekigambo kya Mukama eri abo abatayagala kuwulira by’Omwoyo bw’ayogera eri ekkanisa,’ kyali ensonga y’obunnabbi ey’okugatta olunyiriri olumu olw’ebyafaayo olw’obunnabbi ku lululala olw’ebyafaayo olw’obunnabbi okulaga enkomerero y’ensi. Si kirala wabula etteeka nti enkomerero y’ekintu eragibwa mu ntandikwa yaakyo. Eteeka lino ly’obunnabbi ligaanibwa abantu b’Abadiventisiti b’Olunaku olw’Omusanvu ab’e Laodikiya ab’obusirusiru. Bwe likkirizibwa, Katonda asobola ‘okusomesa okumanya,’ Daniel n’alaga nti kuyeyongera mu biro by’enkomerero, era kwo nyini okumanya Hosea agamba nti abantu ba Katonda bazikirira olw’okukugaana. Ekibinja Isaaya ne Yeremiya kye baayogerako ekigaana okuwulira oba okulaba, kigaana ‘okuzzaamu amaanyi,’ kwe ‘kupumula’ Katonda kwe yasuubiza okuwa abantu be ‘ab’ennaku ez’oluvannyuma,’ balyoke basobole okuyitamu obulungi ekizibu eky’enkomerero y’ennaku.

The “name of the Lord” (character) that God proclaimed to Moses was that “the Lord God,” is “merciful and gracious, longsuffering, and abundant in goodness and truth.” His character is mercy and truth. The truth which represents His character is always associated with His mercy, for no person will understand His truth, except God first exercises His mercy towards them, for all have sinned and come short of the glory (character) of God. The truth that Jesus Christ is the Alpha and Omega is recognized and kept by those who God has pardoned of their iniquities and sin. That pardon takes place in the final scenes of the investigative judgment. Those who He exercises His mercy towards, thus pardoning their sins, He takes for His inheritance and enters into a covenant with them.

"Erinnya lya Mukama" (ekikula) Katonda lye yalangirira eri Musa lyali nti "Mukama Katonda" ali "omusaasizi era ow’ekisa, omugumiikiriza, era ow’ekisa kingi n’amazima." Ekikula kye kye kusaasira n’amazima. Amazima agalaga ekikula kye gatambulira bulijjo awamu n’okusaasira kwe, kubanga tewali muntu anategeera amazima ge, wabula Katonda okusooka okubakolerako okusaasira, kubanga bonna baayonoona ne bava ku kitiibwa (ekikula) kya Katonda. Amazima nti Yesu Kristo ye Alufa ne Omega gamanyibwa era gakuumibwa abo be Katonda b’asonyiye obujeemu bwabwe n’ebibi byabwe. Okusonyiwa okwo kubeerawo mu bitundu eby’enkomerero by’okusalako omusango okw’okunoonyereza. Abo be abalagako okusaasira kwe, n’asonyiwa ebibi byabwe, abatwala okuba obusika bwe era ayingira endagaano nabo.

> “In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.

> Mu nnaku ez'enkomerero z'ebyafaayo by'ensi eno, endagaano wakati wa Katonda n'abantu be abakuuma ebiragiro bye ejja okuzzibwa obuggya. Review and Herald, Febwali 26, 1914.

All the prophets, including Moses are identifying the last days of the investigative judgment when God renews His covenant with those identified as the one hundred and forty-four thousand. And when that covenant is established, God “will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing that I will do with thee.”

Abannabbi bonna, omuli ne Musa, balaga ennaku ez’enkomerero z’okusalirwa omusango ogw’okunoonyereza, mu kiseera Katonda lw’azza obuggya endagaano ye n’abo abamanyiddwa nga emitwalo kkumi n’enya n’enkumi nnya. Era endagaano eyo bwe etekebwawo, Katonda ajja kukola eby’amagero, nga tebinakolebwangako mu nsi yonna newakubadde mu ggwanga lyonna; era abantu bonna mwe oli baliraba omulimu gwa Mukama: kubanga kitalo kye ndigukola naawe.

Moses’ cave experience on Mount Horeb, also known as Mount Sinai was placed within the context of Moses’ struggle with God’s people. His struggle was to accomplish the task God had given to him. Moses was in a struggle concerning God’s message to the world. Just before the Lord showed his glory to Moses, we find Moses using logic against the Lord, suggesting that if the Lord destroyed the rebels who had just been dancing around Aaron’s golden calf, the destruction of the rebels would destroy the message that was identifying God’s power.

Eky’okuyitamu kwa Musa mu mpuku ku Lusozi Horebu, era amanyiddwa nga Olusozi Sinai, kyali mu mbeera ey’okulwanyiisana kwa Musa n’abantu ba Katonda. Okulwana kwe kwali okutuukiriza omulimu Katonda gwe yamuwadde. Musa yali mu kulwana ku nsonga y’obubaka bwa Katonda eri ensi yonna. Mu kaseera katono nga Mukama tannalaga Musa ekitiibwa kye, tusanga Musa ng’akozesa ensonga z’amagezi ng’awaganya Mukama, ng’ategeeza nti singa Mukama azikiriza abajeemu abaabadde bazina nga beetooloola ennyana eya zaabu ya Alooni, okuzikirizibwa kw’abajeemu kwandizikirizza obubaka obwalaga amaanyi ga Katonda.

> And the Lord said unto Moses, I have seen this people, and, behold, it is a stiffnecked people: Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation. And Moses besought the Lord his God, and said, Lord, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt with great power, and with a mighty hand? Wherefore should the Egyptians speak, and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people. Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it forever. And the Lord repented of the evil which he thought to do unto his people. Exodus 32:9–14.

> Awo Mukama n’agamba Musa nti, Ndabye abantu bano, era laba, be bantu abakakanyavu. Kale ndekka, obusungu bwange bulyoke bukaze ku bo, ne mbamalawo; era ndikufuulamu eggwanga eddene. Awo Musa n’asaba ennyo Mukama Katonda we, n’agamba nti, Ayi Mukama, lwaki obusungu bwo bukaze ku bantu bo, be walese mu nsi y’e Misiri n’amaanyi amanene n’omukono ogw’amaanyi? Lwaki Abamisiri boogere, bagambe nti, Yabaggya okubakolera bubi, okubatta ku nsozi, n’okubazikiriza okuva ku maaso g’ensi? Vva ku busungu bwo obukambwe, era wenenye ku bubi buno eri abantu bo. Jjukira Ibulayimu, Isaaka, ne Isirayiri, abaddu bo, be weeyirayirira ku ggwe kennyini, ne obagamba nti, Ndigyongera mu bungi ensigo yammwe ng’emmunyeenye ez’eggulu, era ensi eno yonna gye njogeddeko ndigigabira ensigo yammwe, era bagisikira emirembe gyonna. Awo Mukama n’awenenya ku bubi bwe yali alowooza okukola ku bantu be. Okuva 32:9-14.

Moses’ cave experience includes the message that Moses was ordained to present to the world. The testimony of the Lord passing by Moses and proclaiming His character is placed within the context of an internal message about God’s rebellious (Laodicean) people and the context of Elijah’s cave experience was placed within his struggle with Jezebel, or the three-fold union of the United States, the Papacy and the United Nations. One represents the internal message for the church, the other the external message for the world, but the two witnesses of Moses and Elijah are in the same cave of Horeb, and they are both represented in the cave at the end of the world.

Ebyo Musa bye yayitamu mu kinnya birimu n’obubaka Musa lwe yalondebwa okuleetera ensi. Obujulirwa bw’Omukama bwe yayita awali Musa n’alangirira obw’obuntu bwe bwateekebwa mu mulamwa gw’obubaka obw’omunda obukwata ku bantu ba Katonda abajeemu (ab’e Layodikiya), era omulamwa ogw’ebyo Eriya bye yayitamu mu kinnya gwateekebwa mu kulwana kwe ne Yezabele, oba mu kwegatta kw’emirundi esatu kw’Amerika, Obwa Papa, n’Obumu bw’Amawanga. Ekimu kimiririra obubaka bw’omunda olw’ekkanisa, ekirala obubaka bw’ebweru olw’ensi; naye abajulirwa ababiri ba Musa ne Eriya bali mu kinnya kye kimu e Korebu, era bombi bimiririzibwa mu kinnya ku nkomerero y’ensi.

> And Ahab told Jezebel all that Elijah had done, and withal how he had slain all the prophets with the sword. Then Jezebel sent a messenger unto Elijah, saying, So let the gods do to me, and more also, if I make not thy life as the life of one of them by tomorrow about this time. And when he saw that, he arose, and went for his life, and came to Beersheba, which belongeth to Judah, and left his servant there. But he himself went a day’s journey into the wilderness, and came and sat down under a juniper tree: and he requested for himself that he might die; and said, It is enough; now, O Lord, take away my life; for I am not better than my fathers. And as he lay and slept under a juniper tree, behold, then an angel touched him, and said unto him, Arise and eat. And he looked, and, behold, there was a cake baken on the coals, and a cruse of water at his head. And he did eat and drink, and laid him down again. And the angel of the Lord came again the second time, and touched him, and said, Arise and eat; because the journey is too great for thee. And he arose, and did eat and drink, and went in the strength of that meat forty days and forty nights unto Horeb the mount of God. And he came thither unto a cave, and lodged there; and, behold, the word of the Lord came to him, and he said unto him, What doest thou here, Elijah? And he said, I have been very jealous for the Lord God of hosts: for the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away. And he said, Go forth, and stand upon the mount before the Lord. And, behold, the Lord passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake: And after the earthquake a fire; but the Lord was not in the fire: and after the fire a still small voice. And it was so, when Elijah heard it, that he wrapped his face in his mantle, and went out, and stood in the entering in of the cave. And, behold, there came a voice unto him, and said, What doest thou here, Elijah? And he said, I have been very jealous for the Lord God of hosts: because the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away. And the Lord said unto him, Go, return on thy way to the wilderness of Damascus: and when thou comest, anoint Hazael to be king over Syria: And Jehu the son of Nimshi shalt thou anoint to be king over Israel: and Elisha the son of Shaphat of Abelmeholah shalt thou anoint to be prophet in thy room. And it shall come to pass, that him that escapeth the sword of Hazael shall Jehu slay: and him that escapeth from the sword of Jehu shall Elisha slay. Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him. 1 Kings 19:1–18.

> Awo Akabu n’ategeeza Yezebere byonna Eriya bye yali akoze, era n’engeri gye yattidde bannabbi bonna n’ekitala. Awo Yezebere n’asindika omubaka eri Eriya, nga bw’agamba nti, Bakatonda banjiyire bwe batyo era n’okusingawo, singa si nkufuula obulamu bwo bube ng’obw’omu ku bo enkya mu kiseera kino. Awo bwe yalaba ekyo, n’agolokoka n’addukira obulamu bwe, n’atuuka e Beeruseba ey’omu Yuda, n’alekera omuddu we eyo. Naye ye yennyini n’agenda olugendo lw’olunaku mu ddungu, n’atuuka n’atuula wansi w’omuti ogwa junipa; n’asaba ku lulwe okufa; n’agamba nti, Kimala; kaakano, Ayi Mukama, gyamulawo obulamu bwange; kubanga siri mulungi okusinga bajjajja bange. Bwe yali agalamidde era yeebase wansi w’omuti ogwa junipa, laba, malayika n’amukomaako, n’amugamba nti, Golokoka olye. N’atunuula, laba, ne wabaawo akakaano akafumbiddwa ku makoola, n’ensuwa y’amazzi eri ku mutwe gwe. N’alyawo n’anywa, n’addayo ne yeebaka. Malayika wa Mukama n’akomawo omulundi ogw’okubiri, n’amukomaako, n’amugamba nti, Golokoka olye; kubanga olugendo luno lunene nnyo gy’oli. N’ayimuka, n’alyawo n’anywa, n’agendanga mu maanyi g’ekyo ky’alyo ennaku amakumi ana n’eby’ekiro amakumi ana okutuuka e Horebu, olusozi lwa Katonda. N’atuuka eyo mu mpuku, n’asulayo; ne laba, ekigambo kya Mukama ne kimujjira, n’amugamba nti, Okola ki wano, Eriya? N’addamu nti, Nnyiinze nnyo Mukama Katonda ow’eggye; kubanga abaana ba Isirayiri bava mu ndagaano yo, ne babimenya ebyoto byo, ne battira bannabbi bo n’ekitala; nze, nze nzekka nneesigadde; era banoonya obulamu bwange okuntta. N’amugamba nti, Vayo, oyimirire ku lusozi mu maaso ga Mukama. Ne laba, Mukama n’ayita; ne wabaawo omuyaga omunene era omw’amaanyi ogwamenya ensozi, ne gumenyamenya amayinja mu maaso ga Mukama; naye Mukama teyali mu muyaga: oluvannyuma w’omuyaga ensi n’ekankana; naye Mukama teyali mu kukankana kw’ensi: oluvannyuma kw’ensi okukankana ne wabaawo omuliro; naye Mukama teyali mu muliro: oluvannyuma w’omuliro ne wabaawo eddoboozi entono era etereevu. Eriya bwe yalwulira, n’abikka amaaso ge mu kkanzu ye, n’afuluma, n’ayimirira mu mulyango gw’empuku. Ne laba, ne wajja eddoboozi gy’ali, ne ligamba nti, Okola ki wano, Eriya? N’addamu nti, Nnyiinze nnyo Mukama Katonda ow’eggye; kubanga abaana ba Isirayiri bava mu ndagaano yo, ne babimenya ebyoto byo, ne battira bannabbi bo n’ekitala; nze, nze nzekka nneesigadde; era banoonya obulamu bwange okuntta. Awo Mukama n’amugamba nti, Genda, okomawo mu kkubo lyo eri ddungu lya Damasiko; bw’onatuuka, osiige amafuta Hazayeri okubeera kabaka wa Siriya: ate Yeewu mutabani wa Nimusi omusiige amafuta okubeera kabaka wa Isirayiri: era Erisa mutabani wa Safati ow’e Abeli-Mehola omusiige amafuta okubeera nnabbi mu kifo kyo. Era kijja kuba nti, oyo anabalokoka ekitala kya Hazayeri, Yeewu anamutta: n’oyo anabalokoka ekitala kya Yeewu, Erisa anamutta. Naye nkyesigazizzaamu e Isirayiri enkumi musanvu, maviivi gonna agatafukamidde eri Baali, n’akamwa konna akatamunywegerako. 1 Bassekabaka 19:1-18.

Elijah’s cave experience represents the prophet’s discouragement with the message and his perceived effect of his message and work. Moses was defending God’s stated message and Elijah had given up on the message. It is the same message, with the exception of one being internal about the church and the other being external of the church. Yet prophetically, together they are both illustrating the two-fold message of Revelation eighteen. What I need to emphasize about all the truths connected with the cave is that in the “last days” the discouragement that is expressed in either case is over the message and its effect.

Ebyo Eriya bye yayitamu mu mpuku bikiikirira okumenyeka omwoyo kw’omu nnabbi ku bubaka n’engeri gye yalowooza ku byava mu bubaka bwe n’omulimu gwe. Musa yali awolereza obubaka bwa Katonda obw’alangirirwa, ate Eriya yali aweddeemu amaanyi ku bubaka. Kye bubaka kimu, wabula ekimu kya munda mu ekkanisa ate ekirala kya bweru w’ekkanisa. Naye mu ngeri y’obunnabbi, nga biri awamu, bombi balaga obubaka obw’obutundu bubiri obw’Okubikkulirwa 18. Kye nnetaaga okusimbira ddala ku mazima gonna agakwata ku mpuku kwe kuno nti mu nnaku ez’enkomerero, okumenyeka omwoyo okweyoleka mu mbeera zombi kuba ku bubaka n’ebyavaamu byabwo.

Moses and Elijah both represent those who “hear” and “see” the “voice” which is the “word of the Lord.” That “word” represents His character of mercy and truth. The Psalmist also asks to be shown God’s mercy, which is His character. In order to see His “mercy,” the Psalmist promises to “hear” what the Spirit saith unto the churches.

Musa ne Eriya bombi bakiikirira abo ab’“awulira” era ab’“alaba” “eddoboozi” eryo nga lye “ekigambo kya Mukama.” “Ekigambo” ekyo kikiikirira ekikula kye eky’okusaasira n’amazima. Era Omuwandiisi wa Zabbuli asaba alagibwe okusaasira kwa Katonda, okwo kwe kikula kye. Okusobola okulaba “okusaasira” kwe, Omuwandiisi wa Zabbuli asuubiza “okuwulira” ebyo Omwoyo by’agamba eri amakkanisa.

> To the chief Musician, A Psalm for the sons of Korah. Lord, thou hast been favourable unto thy land: thou hast brought back [reversed] the captivity of Jacob. Thou hast forgiven the iniquity of thy people, thou hast covered all their sin. Selah. Thou hast taken away all thy wrath: thou hast turned thyself from the fierceness of thine anger. Turn us, O God of our salvation, and cause thine anger toward us to cease. Wilt thou be angry with us forever? wilt thou draw out thine anger to all generations? Wilt thou not revive us again: that thy people may rejoice in thee? Show us thy mercy, O Lord, and grant us thy salvation. I will hear what God the Lord will speak: for he will speak peace unto his people, and to his saints: but let them not turn again to folly. Surely his salvation is nigh them that fear him; that glory may dwell in our land. Mercy and truth are met together; righteousness and peace have kissed each other. Truth shall spring out of the earth; and righteousness shall look down from heaven. Yea, the Lord shall give that which is good; and our land shall yield her increase. Righteousness shall go before him; and shall set us in the way of his steps. Psalm 85:1–13.

> Eri omutendereza omukulu, Zabbuli eri batabani ba Koola. Mukama, obeeredde ensi yo omukisa; okomyewo abo abaali batwaliddwa mu buwaŋŋanguse bwa Yakobo. Osonyeedde obujeemu bw'abantu bo, obikkiridde ebibi byabwe byonna. Sera. Oguggyewo obusungu bwo bwonna; okomyewo ku bukambwe bw'obusungu bwo. Tukomyewo, Ayi Katonda ow'obulokozi bwaffe, era okkirize obusungu bwo eri ffe bukome. Onoosunguwalira ffe emirembe gyonna? Onoogugaziya obusungu bwo okutuuka mu mirembe gyonna? Tolituzuukiza nate, abantu bo basobole okusanyuka mu ggwe? Laga gye tuli okusaasira kwo, Ayi Mukama, era otuwe obulokozi bwo. Nja kuwulira Katonda Mukama ky'anaayogera; kubanga anaayogera emirembe eri abantu be n'eri abatukuvu be; naye baleme okuddayo mu busirusiru. Mazima, obulokozi bwe buli kumpi n'abo abamutya; ekitiibwa kibeere mu nsi yaffe. Okusaasira n'amazima bisisinkanye; obutuukirivu n'emirembe binywegeranye. Amazima bijja kumera okuva mu nsi; n'obutuukirivu bujja kutunuulira wansi okuva mu ggulu. Weewaawo, Mukama aliwa ekirungi; n'ensi yaffe erireeta ebibala byayo. Obutuukirivu buligenda mu maaso ge; era bulitutereeza mu kkubo ly'ebigere bye. Zabbuli 85:1-13.

Notice that “mercy and truth,” (and “truth” is the Hebrew word ‘emet’ that we have been referring to) which produces righteousness and peace have “kissed.” They are joined. The Psalmist places his song in the last days of the investigative judgment when God has “forgiven the iniquity of” His “people.” The request is that the Lord would “revive” his people.

Mutunuulire nti "ekisa n’amazima" (era "amazima" kye kigambo ky’Olwebbulaniya ‘emet’ kye twabadde tukyogerako), ebireeta obutuukirivu n’emirembe; "obutuukirivu n’emirembe byanyweeredde." Byegattiddwa wamu. Omuwandiisi wa Zabbuli ateeka oluyimba lwe mu nnaku ez’enkomerero z’okunoonyereza omusango, Katonda bw’aba "asonyiye obujeemu bw’abantu be." Ensaba eri nti Mukama "azuukize" abantu be.

> “A revival and a reformation must take place, under the ministration of the Holy Spirit. Revival and reformation are two different things. Revival signifies a renewal of spiritual life, a quickening of the powers of mind and heart, a resurrection from spiritual death. Reformation signifies a reorganization, a change in ideas and theories, habits and practices. Reformation will not bring forth the good fruit of righteousness unless it is connected with the revival of the Spirit. Revival and reformation are to do their appointed work, and in doing this work they must blend.” Selected Messages, book 1, 128.

> "Okuzuukuka n’okutereeza biteekwa okubaawo, nga wansi w’obuweereza bw’Omwoyo Omutukuvu. Okuzuukuka n’okutereeza bintu bibiri eby’enjawulo. Okuzuukuka kitegeeza okuddibwamu obulamu bw’omwoyo, okuzzaamu amaanyi g’amagezi n’omutima, okuzuukira okuva mu kufa kw’omwoyo. Okutereeza kitegeeza okuteekateekebwa buggya, okukyusibwa mu birowoozo n’enjigiriza, mu mpisa ne mu nkola. Okutereeza tekuleeta ebibala ebirungi eby’obutuukirivu wabula nga kugattiddwa ku kuzuukuka kw’Omwoyo. Okuzuukuka n’okutereeza biteekwa okukola omulimu ogubalagiddwa, era mu kukola omulimu guno biteekwa okugattika." Obubaka Obulondemu, ekitabo 1, 128.

The “revival” the Psalmist asks for identifies a request from someone that knows they are dead. The revival the Psalmist asks for is a very difficult request for a Laodicean to ask, for a Laodicean is unaware that he is spiritually dead, but if he wasn’t he would not need to be revived. The revival is accomplished by agreeing to “hear what God the Lord will speak,” and no other work should come before our securing that revival that comes when the Holy Spirit abides within us.

“Okuzuukusibwa” omuwandiisi wa Zabbuli kwe asaba kutegeeza nti kisaba kya muntu amanyi nti afudde. Okuzuukusibwa omuwandiisi wa Zabbuli kw’asaba kisaba ekizibu nnyo eri omuntu ow’e Lawodikiya okukisaba, kubanga omuntu ow’e Lawodikiya tamanya nti afudde mu mwoyo; naye singa si bwe kiba, teyandimwetaagidde okuzuukusibwa. Okuzuukusibwa kutuukisibwa nga tukkiriza okuwulira kye Mukama Katonda ajja okwogera, era tewali mulimu omulala gulisaanidde kusooka okusinga okutunoonya okufunira okwo okuzuukusibwa; kujja nga Omwoyo Omutukuvu abeera mu ffe.

> “A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work.” Selected Messages, book 1, 121.

> "Okuzukuka kw'obutukuvu obw'amazima mu ffe kwe kisinga obukulu era ekisinga okuba eky'amangu mu byetaago byaffe byonna. Okunoonya kino kigwanidde okuba omulimu gwaffe ogw'okusooka." Obubaka Obulondebwamu, ekitabo 1, 121.

Speaking of the book of Revelation Sister White states the following.

Bw'ayogera ku kitabo ky'Okubikkulirwa, Sister White agamba bw'ati.

> “When we as a people understand what this book means to us, there will be seen among us a great revival.” Testimonies to Ministers, 113.

> “Bwe tuba nga ffe ng'abantu tutegeera kye kitegeeza ekitabo kino eri ffe, walirabika mu ffe okuzuukuka okukulu.” Testimonies to Ministers, 113.

The word “revival” is defined as bringing back to life. Those chosen to be among the one hundred and forty-four thousand must first recognize that they are dead and are in need of a revival. The fact that the one hundred and forty-four thousand are dead is a significant component of the message that is unsealed just before probation closes. We have much more to say of this truth. What revives them is the “mercy” which God extends to them when He “revives” them and gives them His righteousness. What revives them is the truth that Jesus is the Alpha and Omega, and this understanding produces within them a “peace” that surpasses all understanding. The promise is that “truth” “shall spring up out of the earth.” The message represented as the “truth,” which is the Alpha and Omega originates in the United States, for it springs up “out of the earth.” The message at the beginning came from the United States and the message at the end springs up from the same place.

Ekigambo "okuzuukuka" kitegeeza okuzza ku bulamu. Abalondeddwa okuba mu emitwalo kkumi na nnya n’enkumi nnya balina okusooka okumanya nti bafu era beetaaga okuzza ku bulamu. Ensonga nti emitwalo kkumi na nnya n’enkumi nnya bafu kye kitundu ekikulu ky’obubaka obubikkuliddwa nga tekinnaggala ekiseera ky’ekisa. Waliwo ebingi bye tunaayogera ku mazima guno. Ekibazuukusa kwe "kisa" Katonda ky’abassaako, bwe "abazza ku bulamu" n’abawa obutuukirivu bwe. Ekibazuukusa mazima nti Yesu ye Alufa ne Omega, era okutegeera kuno kubaleetera "emirembe" egisukkiridde okutegeera kwonna. Okusuubiza kwe nti "amazima" "ganaamera okuva mu nsi." Obubaka obukiikirizibwa "amazima," obwo obwa Alufa ne Omega, butandikira mu Amerika, kubanga bumera "okuva mu nsi." Obubaka ku ntandikwa buva mu Amerika, era n’obw’enkomerero bumera okuva mu kifo kye kimu.

With the context for God’s cavemen being a symbol, we will consider other prophets that have been in a symbolic cave. Jesus identified John the Baptist as Elijah, and John was in prison when he needed to know if Jesus was the Messiah to come. He needed to know Jesus’ true character. He needed to know if the message he had proclaimed and the message that Jesus continued to proclaim was the true message. He sent his disciples to ask Jesus the question, and Jesus, passed by their question and proceeded to show them His glory.

Nga tutunulira eby’ab’omu mpuku ba Katonda ng’ekifaananyi, tujja okulowoozaako bannabbi abalala abaabeeramu mu mpuku mu ngeri ey’ekifaananyi. Yesu yategeeza nti Yokaana Omubatiza ye Eriya, era Yokaana yali mu kkomera nga yeetaaga okumanya oba Yesu ye Masiya eyali agenda okujja. Yali yeetaaga okumanya obutonde obutuufu bwa Yesu. Yali yeetaaga okumanya oba obubaka bwe yali alangiridde n’obubaka Yesu lwe yali ayongerera okubuulira bwali obubaka obutuufu. N’asindika abayigirizwa be okubuuza Yesu ekibuuzo; naye Yesu n’aleka okuddamu ekibuuzo kyabwe ng’ayita mu bigambo, n’ayongera okubalaga ekitiibwa kye.

> “Thus the day wore away, the disciples of John seeing and hearing all. At last Jesus called them to Him, and bade them go and tell John what they had witnessed, adding, ‘Blessed is he, whosoever shall find none occasion of stumbling in Me.’ Luke 7:23, R. V. The evidence of His divinity was seen in its adaptation to the needs of suffering humanity. His glory was shown in His condescension to our low estate.

> Bw’atyo olunaku ne luyitaawo, abayigirizwa ba Yokaana nga balaba era bawulira byonna. Oluvannyuma Yesu n’abayita gy’ali, n’abalagira bagende bategeeze Yokaana byebaalabye, ng’ayongerako nti, ‘Omukisa eri oyo atatennya ku nze.’ Lukka 7:23, R. V. Obujulizi bw’obwa Katonda bwe bwalabikira mu ngeri gye yakwataganya emirimu gye n’ebwetaavu by’abantu abali mu nnaku n’obulumi. Ekitiibwa kye ky’alabikira mu kwewansiisa kwe okutuuka ku mbeera yaffe ey’ewansi.

> “The disciples bore the message, and it was enough. John recalled the prophecy concerning the Messiah, ‘The Lord hath anointed Me to preach good tidings unto the meek; He hath sent Me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord.’ Isaiah 61:1, 2. The works of Christ not only declared Him to be the Messiah, but showed in what manner His kingdom was to be established. To John was opened the same truth that had come to Elijah in the desert, when ‘a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake: and after the earthquake a fire; but the Lord was not in the fire:’ and after the fire, God spoke to the prophet by ‘a still small voice.’ 1 Kings 19:11, 12. So Jesus was to do His work, not with the clash of arms and the overturning of thrones and kingdoms, but through speaking to the hearts of men by a life of mercy and self-sacrifice.” Desire of Ages, 217.

> Abayigirizwa baaleeta obubaka, era bwali bumala. Yokaana yajjukira obunnabbi obumwogerako ku Masiya, nti, ‘Mukama ankozezza amafuta okubuulira abawombeefu amawulire amalungi; antumye okubaga emitima gy’abamenyese, okulangirira eddembe eri abawambe, n’okuggulawo ekkomera eri abo abasibiddwa; okulangirira omwaka ogusiimibwa ogwa Mukama.’ Isaaya 61:1, 2. Ebyo Kristo bye yakola te byalanga bwokka nti ye Masiya, naye byalaga n’engeri obwakabaka bwe bwe bwalina okuteekebwawo. Amazima g’emu gaggulwawo eri Yokaana, ge lyali lijjidde Eriya mu ddungu, bwe ‘waavayo omuyaga omunene era omukambwe, ne gumenya ensozi, ne gumenyamenya amayinja mu maaso ga Mukama; naye Mukama teyali mu muyaga: oluvannyuma lw’omuyaga ne wabaawo olukankano lw’ettaka; naye Mukama teyali mu lukankano: oluvannyuma lw’olukankano ne wabaawo omuliro; naye Mukama teyali mu muliro:’ era ng’omuliro gumaze, Katonda n’ayogerera nnabbi mu ‘ddoboozi erisirise eritono.’ 1 Bassekabaka 19:11, 12. Noolwekyo Yesu yali agenda okukola omulimu gwe, si mu kubwatuka kw’ebyokulwanyisa n’okusuulula entebe z’obwakabaka n’obwakabaka, wabula ng’ayogerera emitima gy’abantu mu bulamu bw’okusaasira n’okuweewayo. Desire of Ages, 217.

God’s power is conveyed through His Word. It is delivered to “the hearts of men.” That was the lesson of the “still small voice.” Yet Elijah’s message is the external message identifying the forces outside of God’s people. Christ was telling Elijah in the “last days” His word is where the power is located, yet “the clash of arms and the overturning of thrones and kingdoms,” represented by the destructive wind, the earthquake and the fire represent three of the external forces represented in the book of Revelation that God’s people will be confronted with. The destructive “wind” is a symbol of Islam in Bible prophecy. The “earthquake” is the rebellion and anarchy of the French Revolution. The “fire” is the destruction brought upon Sodom and Gomorrah. Elijah had fled the papal power to get to the cave, so the Lord revealed to him that in spite of all the evil forces that make up the crisis at the end of the world, it is the still small voice where God’s power is to be found.

Amaanyi ga Katonda gayitira mu Kigambo kye. Gatuusibwa mu "mitima gy'abantu." Eyo ye yali enjigiriza ey’ “eddoboozi eddiŋi eddiŋi.” Naye obubaka bwa Eriya bwe bubaka obwa bweru obulambulula amaanyi agali ebweru w’abantu ba Katonda. Kristo yali agamba Eriya nti mu “nnaku ez’oluvannyuma” Ekigambo kye we wali amaanyi, naye “okukonkona kw’eby’okulwanyisa n’okusuulibwa wansi kw’attebe n’obwakabaka,” ebiragiddwa ng’omuyaga omuzikiriza, ekikankano ky’ensi n’omuliro, byeyimirira obuyinza busatu obw’ebweru obulagiddwa mu kitabo ky’Okubikkulirwa, abantu ba Katonda bye banaasisinkanagana nago. Omuyaga omuzikiriza ke kabonero k’Obusiraamu mu bunnabbi bwa Baibuli. Ekikankano ky’ensi kye kabonero k’obujeemu n’obutaliwo mateeka eby’Enkyukakyuka y’e Bufalansa. Omuliro kye kabonero k’okuzikirizibwa okwaggwa ku Sodomu ne Gomola. Eriya yali adduse obuyinza bwa Papa okutuuka mu mpuku, kyenvudde Mukama n’amulambululira nti, newankubadde nga waliwo amaanyi gonna ag’obubi agaleeta obusambattuko ku nkomerero y’ensi, amaanyi ga Katonda gasangibwa mu ddoboozi eddiŋi eddiŋi eryo.

Moses, Elijah and John the Baptist all testify to witnessing God’s character from a cave. The “cave” is the only sign that will be given to a wicked and adulterous generation. Jesus spoke of the “adulterous and wicked generation,” which is the generation of the “last days” of the investigative judgment. The sign for that generation was the prophet Jonah that had spent three days in a cave—the belly of a whale.

Musa, Eriya ne Yokaana Omubatiza bonna bajulira nti baalaba obutonde bwa Katonda nga bali mu mpuku. "Empuku" kye kabonero kyokka ekijja okuweebwa ekika eky’obubi n’eky’obwenzi. Yesu yayogera ku "kika eky’obwenzi n’eky’obubi," nga kye kika ky’"ennaku ez’oluvannyuma" z’Okusalirwa Omusango okunoonyerezebwako. Akabonero ak’ekkika ekyo kaali nnabbi Yona eyamala ennaku ssatu mu mpuku—olubuto lw’ekisolo ekinene eky’omu nnyanja.

> And when the people were gathered thick together, he began to say, This is an evil generation: they seek a sign; and there shall no sign be given it, but the sign of Jonas the prophet. For as Jonas was a sign unto the Ninevites, so shall also the Son of man be to this generation. Luke 11:29, 30.

> Era abantu bwe baali bakuŋŋaanye mu bungi, yatandika okugamba nti, Guno mulembe omubi: banoonya akabonero; naye tewalibaawo kabonero kalibawa, wabula akabonero ka Yona nnabbi. Kubanga nga Yona bwe yali akabonero eri Abaninive, era n’Omwana w’omuntu aliba atyo eri omulembe guno. Lukka 11:29, 30.

Jonah was in a belly of the whale for three days and three nights, as was Jesus in the grave for three days. Jonah was a sign and so is Jesus. They represent the sign of the resurrection, which of course, follows death.

Yona yali mu lubuto lw’ekisolo ekinene eky’omu nnyanja okumala ennaku ssatu n’eby’ekiro bisatu, era nga ne Yesu bwe yali mu ntaana okumala ennaku ssatu. Yona yali akabonero, era Yesu naye ye kabonero. Bakiimira akabonero k’okuzuukira, era nga ddala, okuzuukira kugoberera okufa.

> Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. Matthew 12:38–41.

> Ne abamu ku bawandiisi b’amateeka n’Abafalisaayo ne baddamu, ne bagamba nti, Omuyigiriza, twagala okulaba akabonero okuva gy’oli. Naye n’abaddamu n’abagamba nti, Ekika eky’obubi n’eky’obwenzi kinoonya akabonero; era tekijja kuweerwa kabonero konna, wabula akabonero ka nnabbi Yona. Kubanga nga Yona yali ennaku ssatu n’ebiro by’ekiro bisatu mu lubuto lw’ekisolo ekinene eky’omu nnyanja; bw’atyo ne Mwana w’Omuntu anabeeranga ennaku ssatu n’ebiro by’ekiro bisatu mu mutima gw’ensi. Abasajja ba Nineeve banaayimirira mu musango wamu n’ekika kino, ne bakisalira omusango; kubanga baanenya olw’okubuulira kwa Yona; era, laba, omukulu okusinga Yona ali wano. Matayo 12:38-41.

If we understand the principle of the repetition of history, in conjunction with the fact that all sacred history identifies the end of the world, then Jonah and Christ’s death, burial and resurrection are the “sign” and also the message for God’s people now. When Jonah was cast out of the belly of the whale, he proclaimed the message, just as the message of the resurrection of Christ was immediately proclaimed when the angel removed the rock from the cave that Christ was in. Those represented by Moses, Elijah, Jonah and Christ are symbolizing not only God’s people of the “last days,” but also the message that each of them gave.

Bw’oba nga tutegeera enkola ey’okuddayo kw’ebifa mu byafaayo, nga kikwatagana n’ekituufu nti ebyafaayo ebitukuvu byonna biraga enkomerero y’ensi, olwo Yona n’okufa kwa Kristo, okuziikibwa n’okuzuukira kwe, biba akabonero era ne bubaka eri abantu ba Katonda kaakano. Yona bwe yasuulibwa ebweru okuva mu lubuto lw’ekisolo ekinene eky’ennyanja, yategeeza obubaka; era mu ngeri y’emu, obubaka bw’okuzuukira kwa Kristo bwalangirirwa amangwago omulayika bwe yaggyawo ejjinja ku mulyango gw’entaana mwe yali Kristo. Abo abakiikirwa Musa, Eriya, Yona ne Kristo, balaga si kwokka abantu ba Katonda ab’ennaku ez’enkomerero, naye era ne bubaka buli omu ku bo bwe yategeeza.

The sign of Jonah includes the cave experience where the merciful character of Christ is manifested. The same mercy that Jesus extended to Elijah was extended to Jonah as he fled from his responsibility of proclaiming the message. There is much more to say of Jonah, but other points now need to be addressed.

Akabonero ka Yona kalimu n’ebyo ebyaliwo mu mpuku, omwo omutima ogw’ekisa ogwa Kristo gwalabisibwa. Yesu yalaga Yona ekisa kye kimu kye yalaga Eriya, ng’adduka ku buvunaanyizibwa bwe obw’okulangirira obubaka. Waliwo ebingi ebirala eby’okwogerako ku Yona, naye kaakano waliwo ebintu ebirala ebyetaaga okutuukibwako.

The cave, among other things represents death and resurrection. God’s covenant people in the last days have been identified on multiple witnesses as having been dead and then resurrected. Of course, a Christian must be born again to see the kingdom of God, and this represents the death of the old carnal man, but prophetically it means more. It speaks of a message that is stopped in its tracks. Elijah stopped proclaiming the message, Jonah fled from proclaiming the message. John was thrown in prison and executed. Jesus was crucified.

Ekinnya mu lwazi, mu bintu ebirala, kiyimirira okufa n’okuzuukira. Abantu ab’Endagaano ya Katonda mu nnaku ez’enkomerero bamanyiddwa, ku bujulizi bw’abajulizi abangi, nga baafa era ne bazuukizibwa. Mazima ddala, Omukristaayo ateekwa okuzaalibwa omulundi omulala okusobola okulaba obwakabaka bwa Katonda, era kino kiyimirira okufa kw’omuntu ow’edda ow’omubiri, naye mu ngeri y’obunnabbi kitegeeza ebisingawo. Kiyogerera ku bubaka obwayimiriziddwa wakati mu kulangirirwa kwabwo. Eriya yayimiriza okulangirira obubaka, Yona yadduka okwewala okulangirira obubaka. Yokaana yasuulibwa mu kkomera ne yattibwa. Yesu yakomererwa ku musaalaba.

The sign of Jonah therefore is not simply about death and resurrection, it is about the death and resurrection of a message, and all the messages typified in God’s word represent the final warning message that was given to Jesus by the Father, who then gave it to Gabriel, who then gave it to the prophet, who then wrote it and sent it to the churches. God was willing to end the message and start over in the cave experience of Moses. Elijah ended his work as a messenger and fled to the cave. Jonah fled to Tarshish. John the Baptist was murdered, as was Jesus. All of these testimonies are to be brought to the book of Revelation and aligned with one another. Daniel and Revelation are two books, but the “testimony of Jesus” identifies that they are also one book. They possess the same characteristics as the Bible. Two books that make one book and two authors that represent two witnesses.

Noolwekyo akabonero ka Yona tekakwatira ku kufa n’okuzuukira kyokka; kakwatira ku kufa n’okuzuukira kw’obubaka, era obubaka bwonna obufaananyiziddwa mu Kigambo kya Katonda bukiikirira obubaka olw’okulabula olusembayo olwaweebwa Yesu okuva eri Kitaawe; Yesu n’alyoka aluwa Gabuliyeri, Gabuliyeri n’alyoka aluwa nnabbi, nnabbi n’alyoka aluwandiika n’alusindika mu makkanisa. Katonda yali mwetegefu okumaliriza obubaka n’atandikawo buggya mu mbeera y’omu mpuku Musa gye yayitamu. Eriya yamaliriza omulimu gwe ng’omubaka n’adduka ne yeekwasa mu mpuku. Yona n’adduka n’agenda e Tarshish. Yokaana Omubatiza yattibwa, era na Yesu bwe kityo yattibwa. Obujulizi buno bwonna bulina okutwalibwa mu kitabo eky’Okubikkulirwa ne butegekebwa butereevu wamu. Danyeri n’Okubikkulirwa bitabo bibiri, naye “Obujulizi bwa Yesu” bulaga nti era kyekimu kitabo. Birina engeri y’emu nga Bayibuli: bitabo bibiri ebifuula ekitabo kimu, era abawandiisi babiri abakiikirira abajulizi babiri.

Daniel, a captive of Babylon and thereafter Medo-Persia symbolically died when he was thrown into the lion’s den. Jonah symbolically died when eaten by the whale. John the Revelator symbolically died when he was thrown into the boiling oil. William Miller died but has the promise that angels are waiting at his grave for the resurrection of the righteous. The ministry Future for America symbolically died on July 18, 2020.

Danyeri, eyali omusibe e Babulooni era oluvannyuma mu mirembe gy’Abamedi n’Abaperusi, yafa mu kifaananyi bwe baamusuula mu kisulo ky’empologoma. Yona yafa mu kifaananyi bwe yamirirwa ekisolo ekinene eky’omu nnyanja. Yokaana Omubikkulizi yafa mu kifaananyi bwe baamusuula mu mafuta agabira. William Miller yafa naye alina okusuubiza nti bamalayika bali ku ntaana ye balindirira okuzuukira kw’abatuukirivu. Obuweereza bwa Future for America bwafa mu kifaananyi nga ku 18 July 2020.

The final warning message is set within the context of the papal power’s deadly wound being healed. The healing of the wound is a specific subject of chapters thirteen and seventeen of Revelation. When the deadly wound is healed the resurrected papacy will become the eighth kingdom represented in chapter seventeen of Revelation. It is identified as the eighth, that is of the seven. Eight is symbolic of resurrection, for circumcision as the seal of the covenant relationship was to be carried out on the eighth day after a male child was born. That rite was replaced by baptism in the Christian dispensation, and baptism represent the death, burial and resurrection of Christ. Christ was resurrected on the day after the seventh day. He therefore was resurrected prophetically on the eighth day. After one thousand years of rest, the earth made new is resurrected in the eighth millennium.

Obubaka obulabula obusembayo buteekeddwa mu mbeera y’okuwonyezebwa kw’ekiwundu eky’okufa ekiri ku buyinza bw’obwa Papa. Okuwonyezebwa kw’ekiwundu kwe nsonga eyenjawulo mu ssuula kkumi n’asatu ne kkumi n’omusanvu ez’Okubikkulirwa. Bwe kiwonyezeddwa, obwa Papa obuzuukidde bujja kufuuka obwakabaka bw’omunaana obukiikiriziddwa mu ssuula kkumi n’omusanvu ey’Okubikkulirwa. Butegeerekebwa ng’omunaana, era nga bwa mu musanvu. Omunaana kibonero ky’okuzuukira, kubanga okukomolerwa, ng’akabonero ak’okukakasa endagaano, kwali kwategekeddwa okukolebwa ku lunaku olw’omunaana oluvannyuma lw’okuzalibwa kw’omwana w’obulenzi. Ekikolwa ekyo kyasikuddwako obatizo mu nteekateeka ya Bukristaayo, era obatizo bukiikirira okufa, okuziikibwa n’okuzuukira kwa Kristo. Kristo yazuukira ku lunaku olugoberera olw’omusanvu. N’olwekyo, mu ngeri ey’obunnabbi, yazuukira ku lunaku olw’omunaana. Oluvannyuma lw’emyaka lukumi egy’obuwummu, ensi eyafuuliddwa empya ezuukizibwa mu mulembe ogw’omunaana ogw’emyaka lukumi.

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