Article

# Panium - Number Twenty-Two

Panium - Ennamba Amakumi Abiri mu Bbiri

December 31, 2023

Desemba 31, 2023

Author

Jeff Pippenger

Published

March 12, 2026

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Since December 31, 2023, the Lion of the tribe of Judah has been unsealing prophetic truths in a specific order. The order can easily be ascertained by reviewing the articles that have been posted on the website of Future for America. Over the recent months the truths which have been unsealed are many, and profound! The order is not random, it is purposeful. The sequence clearly identifies a purposeful sequential process that Christ, as the Lion of the tribe of Judah accomplishes as He unseals the final testing messages to the church and thereafter to the world. In the book of Revelation, the Lion of the tribe of Judah takes the book that is sealed with seven seals and removes the seals one at a time—in order.

Okuva nga ku 31 Desemba 2023, Empologoma ey’omu kika kya Yuda ebadde ng’eggyako ebisiba ku mazima ag’obunnabbi mu mpangirire entongole. Empangirire eyo kyangu okutegeerwa nga okukebera ebiwandiiko ebyateekeddwa ku mukutu gwa yintaneeti ogwa Future for America. Mu myezi egisembayo amazima aggyibwako ebisiba gabadde mangi era ag’ensisi nnyo! Empangirire si ya busambattuko; erimu ekigendererwa. Omuddiring’anwa guno gulaga bulambulukufu enkola ey’omuddiring’anwa erimu ekigendererwa, Kristo, nga ye Empologoma ey’omu kika kya Yuda, gy’atuukiriza nga aggyako ebisiba ku bubaka obw’okukezebwa obw’enkomerero eri ekkanisa, oluvannyuma n’eri ensi yonna. Mu kitabo ky’Okubikkulirwa, Empologoma ey’omu kika kya Yuda atwala ekitabo ekisibiddwa n’ebisiba musanvu n’aggyako ebisiba emu ku emu mu mpangirire.

## Will be Disclosed in Their Order

Bijja kubikkulibwa mu ntegeka yaabyo

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order. Daniel shall stand in his lot at the end of the days. John sees the little book unsealed. Then Daniel’s prophecies have their proper place in the first, second, and third angels’ messages to be given to the world. The unsealing of the little book was the message in relation to time.

> Nga enkuba omusanvu zino bwe zawedde okwogera n’eddoboozi lyazo, ne wajja ekiragiro eri Yokaana, nga bwe kyajja eri Daniyeri ku kitabo ekitono: ‘Ziba ebyo enkuba omusanvu bye zaayogera.’ Ebyo bikwata ku bintu eby’omu maaso ebinaabikkulirwa mu olunyiriri lwabyo. Daniyeri ajja kuyimirira mu mugabo gwe ku nkomerero y’ennaku. Yokaana alaba ekitabo ekitono nga kibikkuliddwa. Awo obunnabbi bwa Daniyeri bufuna ekifo kyabwo ekituufu mu bubaka bw’omumalayika ow’olubereberye, ow’okubiri, n’ow’okusatu obunaateekebwa okuweebwa ensi. Okubikkulibwa kw’ekitabo ekitono kwe kwali obubaka ku biseera.

> “The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.

> Ebitabo bya Danyeri n’Okubikkulirwa bimu. Ekimu kya obunnabbi, ekirala kya okubikkulirwa; ekimu kitabo ekikomereddwawo, ekirala kitabo ekigguddwawo. Yokaana yawulira ebyama enkulung’ume ze zaayogera, naye yalagirirwa obutabiwandiika.

> “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. It was not best for the people to know these things, for their faith must necessarily be tested. In the order of God most wonderful and advanced truths would be proclaimed. The first and second angels’ messages were to be proclaimed, but no further light was to be revealed before these messages had done their specific work. This is represented by the angel standing with one foot on the sea, proclaiming with a most solemn oath that time should be no longer.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> Ekitangaala eky’enjawulo ekyawa Yokaana, ekyeyolekera mu kudduuma musanvu, kyali kulambulula ebintu ebigenda okubeerawo wansi w’obubaka bw’omulayika ogusooka n’ogw’okubiri. Tewali kirungi nnyo eri abantu okumanya ebyo, kubanga okukkiriza kwabwe kwateekwa ddala okugezebwa. Mu nteekateeka ya Katonda, amazima agawuunyisa ennyo era agatambulira mu maaso galina okulangirirwa. Obubaka bw’omulayika ogusooka n’ogw’okubiri bwalina okulangirirwa, naye tewali kitangaala kyongerako kyandibikkuliddwa nga bino tebinnamaliriza omulimu gwabyo ogw’enjawulo. Kino kiragirwa omulayika ayimiridde n’ekigere kimu ku nnyanja, ng’alangirira mu kirayiro ekizito ennyo nti obudde tewakyali. Okunnyonnyola Baibuli kw’Abadiventisiti b’Olunaku Olw’Omusanvu, Voliyumu 7, 971.

The final revelation of the “seven thunders” was opened up post-2023, and it revealed that the “seven thunders” represent the first alpha disappointment unto the last omega disappointment. John was not allowed to define the seven thunders for the revelation of the “seven thunders” was not a singular fulfillment of history, but an illustration of a “delineation of events” that took place in Millerite history, that would take place again in the latter days. The perfect fulfillment was shown to illustrate the history of July 18, 2020 unto the soon-coming Sunday law. The Lion opened that light up to shine upon the history of the erection of the temple of the one hundred and forty-four thousand.

Okubikkulirwa okusembayo kw’ebikonde musanvu kwaggulwawo oluvannyuma lwa 2023, era ne kulaga nti “ebikonde musanvu” bikiikirira okumenyeka kw’essuubi kwa Alufa okw’olubereberye okutuuka ku kumenyeka kw’essuubi kwa Omega okwasembayo. Yokaana teyakkirizibwa kulambulula “ebikonde musanvu,” kubanga okubikkulirwa kw’“ebikonde musanvu” tekwali kutuukirizibwa kumu mu byafaayo, wabula kifaananyi ky’“okulambulula ennyiriri y’ebintu” ebyatuuka mu byafaayo by’Abamillerite, era ebinaaddiramu okuddamu mu nnaku ez’oluvannyuma. Okutuukirizibwa okutuukirivu kwekwalabisibwa okulaga byafaayo okuva nga 18 Julaayi 2020 okutuuka ku tteeka lya Ssande erijja mu bwangu. Empologoma n’eguggulawo omusana ogwo okulangaza ku byafaayo by’okuzimbibwa kwa yeekaalu y’abantu emitwalo kkumi n’ena n’enkumi nnya.

In the Millerite history the “seven thunders” represented 1798 unto 1844, when the Millerite’s presented “most wonderful and advanced truths.” In prosecuting the work they were given, the Millerites were tested. They did not fully understand the message they were proclaiming, or the history they were fulfilling. The truths they proclaimed were what Sister White defines as “advanced truths,” that were not to be understood until after the messages of the first and second angels had accomplished their work.

Mu byafaayo by’Abamilleraiti, “amaloboozi musanvu g’enkuba” gaakiikirira ekiseera kya 1798 okutuuka ku 1844, lwe Abamilleraiti baayanjula “amazima ag’ewuunyisa ennyo era agasukkiridde.” Mu kutuukiriza omulimu gwe baawereddwa, Abamilleraiti baagezesebwa. Tebategeerera ddala obubaka bwe baali bubuulira, newaakubadde ebyafaayo bye baali bituukiriza. Amazima bye baabuulira bye bimu Sister White by’agannyonnyola ng’ “advanced truths,” ebyatategeerekebwanga okutuusa nga obubaka bw’omumalayika ow’olubereberye n’ow’okubiri bumaze okutuukiriza omulimu gwabwo.

When the “seven thunders” reach their perfect fulfillment, those “future events” are represented by the messages of the three angels’ of Revelation fourteen in combination with the book of Daniel. The work of the one hundred and forty-four thousand, which is represented by the “future events” of the “seven thunders” is combining the book of Daniel with the three angels.

Bwe "obubwatuka musanvu" bunaatuuka mu kutuukirizibwa kwabyo okutaliiko kisigaddeko, "ebyo ebirijja" bukiikirirwa obubaka bw’Abamalayika abasatu obw’omu Okubikkulirwa ekkumi n’ena, nga bukwataganye n’Ekitabo kya Danyeri. Omulimu gw’abantu 144,000, ogukiikirirwa "ebyo ebirijja" eby’ "obubwatuka musanvu", kwe kuggatta Ekitabo kya Danyeri n’Abamalayika abasatu.

> “The Lord is about to punish the world for its iniquity. He is about to punish religious bodies for their rejection of the light and truth which has been given them. The great message, combining the first, second, and third angels’ messages, is to be given to the world. This is to be the burden of our work.” The Seventh-day Adventist Bible Commentary, volume 7, 950.

> Mukama ali kumpi okubonerereza ensi olw’obutali butuukirivu bwayo. Era ali kumpi okubonerereza ebibiina eby’eddiini olw’okugaana kwabwe ekitangaala n’amazima bye baweebwa. Obubaka obukulu, obugatta wamu obubaka bw’omumalayika ogusooka, ogw’okubiri, n’ogw’okusatu, bulina okuweebwa eri ensi. Kino kye kiriba omugugu gw’omulimu gwaffe. Ennyonnyola ya Bayibuli ey’Ab’Adventisti ab’Olunaku olw’Omusanvu, voliyumu 7, 950.

Since December 31, 2023 the Lion of the tribe of Judah has been unsealing prophetic truths in a specific “order.”

Okuva nga 31 Desemba 2023 Empologoma ey’omu kika kya Yuda ebadde ebikkula amazima ag’obunnabbi mu "ensengeka" ey’enjawulo.

## Millerite History

Ebyafaayo by’Abamillerayiti

> “There are those now living who, in studying the prophecies of Daniel and John, received great light from God as they passed over the ground where special prophecies were in process of fulfillment in their order. They bore the message of time to the people. The truth shone out clearly as the sun at noonday. Historical events, showing the direct fulfillment of prophecy, were set before the people, and the prophecy was seen to be a figurative delineation of events leading down to the close of this earth’s history.” Selected Messages, book 2, 101, 102.

> Waliwo abali balamu kaakano, aba mu kuyiga ebunnabbi bya Danieri ne Yokaana, baafuna ekitangaala ekinene okuva eri Katonda, bwe baali bagoberera ebyafaayo awali ebunnabbi eby’enjawulo nga bituukirizibwa mu mitendera gyabyo. Baaleetera abantu obubaka bw’ekiseera. Amazima gaayaka bulungi ng’enjuba ku ttuntu. Ebintu ebyafaayo, ebyalaga okutuukirizibwa kw’obunnabbi mu ngeri entereevu, byateekebwa mu maaso g’abantu, era obunnabbi ne bulabika nga kulondoolwa mu bifaananyi kw’ebintu okutwala okutuuka ku nkomerero y’ebyafaayo by’ensi eno. Obubaka Obulondeddwa, ekitabo ekyokubiri, emiko 101, 102.

The “order” which Christ has been unsealing the message of the Midnight Cry represent “historical events” that show a “direct fulfillment of prophecy” that lead to the close of probation. The direct fulfillment of prophecy in the latter days is not a revelation of prophecies that are based upon time, but Palmoni still employs numbers to identify the direct fulfillments of prophecy. Time is no longer, and though the Millerite’s “bore the message of time” to their generation, the message of the third angel is stronger than “time.”

"Enteekateeka" Kristo gy'abadde agoberera mu kuggulawo obubaka bw’eddoboozi erya mu ttumbi ly’ekiro, kwe kulabikiraamu "ebyafaayo" ebiraga "okutuukirizibwa okutereevu kw’obunnabbi" ebireetera okuggwaawo kw’ekiseera ky’ekisa. Okutuukirizibwa okutereevu kw’obunnabbi mu nnaku ez’enkomerero si kubikkulirwa kw’obunnabbi obusimbiddwa ku biseera, naye Palmoni akyakozesa ennamba okulambulula okutuukirizibwa okutereevu kw’obunnabbi. Ekiseera tekikyali, era newaakubadde Abagoberezi ba Milleri "baatwala obubaka bw’ekiseera" eri ab’omu mulembe gwabwe, obubaka bw’omubangelu ow’okusatu businga amaanyi "ekiseera".

> “The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, and that it should not be hung on time; for time never will be a test again. I saw that some were getting a false excitement arising from preaching time; that the third angel’s message was stronger than time can be. I saw that this message can stand on its own foundation, and that it needs not time to strengthen it, and that it will go in mighty power, and do its work, and will be cut short in righteousness.” Experience and Views, 48.

> “Omukama yandaga nti obubaka bwa Malayika ow’okusatu bulina okugenda, era bubuulirwe eri abaana ba Mukama abasaasaanyiziddwa, era tebuteekwa kusibibwa ku biseera; kubanga ekiseera tekiddayo kubeera kagezo nate. Nalaba nti abamu baafunanga okusisimuka okw’obulimba okuva mu kubuulira ku biseera; nti obubaka bwa Malayika ow’okusatu bwa maanyi okusinga ekiseera. Nalaba nti obubaka buno busobola okuyimirira ku musingi gwabwo, era tebwetaaga biseera okubugumya, era bujja kugenda mu maanyi amangi, bukole omulimu gwabwo, era bunaamaliriza mangu mu butuukirivu.” Experience and Views, 48.

The sequential “order” of the unsealing of the prophetic truths identify a progressive history, but they also identify the development of the message. The “order” of the history represented and also the footsteps of how the Lion of the tribe of Judah has been unsealing the message since December 31, are both salvational to understand. In July of 2023, a voice in the wilderness began to prepare the way for the unsealing of December 31, 2023. Then the Lion of the tribe of Judah unsealed Revelation chapter one.

Entereeza ey’okuddirana ey’okuggibwako ebisiba ku mazima ag’obunnabbi eraga ebyafaayo ebikulaakulana, era n’eraga okukulaakulana kw’obubaka. “Entereeza” y’ebyafaayo ebyalagiddwa, era n’okulondoola ebigere by’Empologoma ey’ekika kya Yuda mu ngeri gye yabadde eggyako ebisiba ku bubaka okuva nga 31 Desemba, byombi birina obukulu obw’obulokozi okutegeerwa. Mu Julaayi wa 2023, eddoboozi mu ddungu lyatandika okuteekateeka ekkubo ery’okuggibwako ebisiba ku lunaku lwa 31 Desemba 2023. Awo Empologoma ey’ekika kya Yuda n’eggyako ebisiba ku mutwe ogusooka ogw’Okubikkulirwa.

## Nothing Else

Tewali kintu kirala

> “The solemn messages that have been given in their order in the Revelation are to occupy the first place in the minds of God’s people. Nothing else is to be allowed to engross our attention.” Testimonies, volume 8, 301, 302.

> "Obubaka obw'obuzito obwaweebwa mu mpangirire yaabwo mu Kitabo ky'Okubikkulirwa biteekwa okutwala ekifo ekisooka mu birowoozo by'abantu ba Katonda. Tewali kirala kye tunaakiriza okunyigiza obwegendereza bwaffe." Obujulizi, Volyumu 8, emiko 301, 302.

The articles that began in 2023 are to “occupy the first place in the minds of God’s people.”

Ebiwandiiko ebyatandika mu mwaka gwa 2023 biteekeddwa "okutwala ekifo ekisooka mu birowoozo by’abantu ba Katonda."

> “All that God has in prophetic history specified to be fulfilled in the past has been, and all that is yet to come in its order will be. Daniel, God’s prophet, stands in his place. John stands in his place. In the Revelation the Lion of the tribe of Judah has opened to the students of prophecy the book of Daniel, and thus is Daniel standing in his place. He bears his testimony, that which the Lord revealed to him in vision of the great and solemn events which we must know as we stand on the very threshold of their fulfillment.

> Byonna Katonda bye yalaga mu byafaayo eby’obunnabbi nti binaatuukirira mu biseera ebyayita byatuukiridde, era byonna ebikyasigadde okujja mu nteekateeka yaabyo bijja kutuukirira. Danyeri, nnabbi wa Katonda, ayimirira mu kifo kye. Yokaana ayimirira mu kifo kye. Mu Kitabo ky’Okubikkulirwa Empologoma ey’ekika kya Yuda aggulidde abayizi b’obunnabbi ekitabo kya Danyeri, era bwe kityo Danyeri ayimirira mu kifo kye. Awa obujulirwa bwe, obwo Mukama bwe yamubikkulira mu kwolesebwa kw’ebintu ebikulu era ebikakanyavu bye tulina okumanya nga tuyimiridde ku mulyango gwenyini ogw’okutuukirira kwabyo.

> “In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been, will be repeated.” Selected Messages, book 2, 109.

> Mu byafaayo n’obunnabbi, Ekigambo kya Katonda kiraga olutalo olweyongedde okumala ebbanga eddene wakati w’amazima n’ekikyamu. Olutalo olwo lukyagenda mu maaso. Ebyo ebyaliwo bijja kuddamu okubaawo. Selected Messages, ekitabo eky’okubiri, 109.

## Thirty

Amakumi asatu

The message of Daniel eleven verse forty was unsealed and formalized in 1996. Thirty years later, the hidden history of the very same verse is now being unsealed in connection with the formalization of the message of the Midnight Cry, a message that consists of a corrected external prediction of Islam in connection with a corrected internal message of the Midnight Cry. The message of the Midnight Cry is proclaimed before verse sixteen’s Sunday law, for it is at the Sunday law where the door closes in the parable.

Obubaka bwa Danyeri essuula kkumi n’emu, olunyiriri lw’amakumi ana, bwabikkulibwa era ne bufuulibwa entongole mu mwaka gwa 1996. Nga wayiseewo emyaka asatu, ebyafaayo ebyakwekebwa eby’olunyiriri olwo olwe lumu ddala kati bibikkulibwa nga byeyungiddwa ku kufuulibwa entongole kw’obubaka bw’Okukaaba okw’omu kitundu eky’ekiro, obubaka obulimu obunnabbi obw’ebweru obwogerako ku Isilamu obutereezeddwa, nga bweyungiddwa ku bubaka obw’omunda obw’Okukaaba okw’omu kitundu eky’ekiro obutereezeddwa. Obubaka bw’Okukaaba okw’omu kitundu eky’ekiro butangazibwa nga tekunnaba kutuuka ku tteeka lya Ssande ery’olunyiriri olw’ekkumi n’omukaaga, kubanga mu tteeka lya Ssande mwe luggi luggalirwa mu lugero.

## Peter

Peetero

This places Peter in the history of the sealing of the one hundred and forty-four thousand. Peter had a message he proclaimed in the upper room, and a message he proclaimed in the temple. The upper room message is the parable’s Midnight Cry and the temple message is the loud cry of the third angel. In order for Peter to proclaim the upper room message of the Midnight Cry, Peter’s message would first be corrected and formalized. The correction and formalization are accomplished by bringing together the lines of prophecy the Lion of the tribe of Judah has been identifying since December 31, 2023.

Kino kiteeka Peetero mu byafaayo by’okukabonerezebwa kw’abo 144,000. Peetero yalina obubaka bwe yalangirira mu kisenge eky’awaggulu, era n’obubaka bwe yalangirira mu yeekaalu. Obubaka bw’ekisenge eky’awaggulu bwe Okukaaba kwa ttumbi okw’olugero, ate obubaka obwa yeekaalu bwe okukaaba okw’amaanyi kw’omulayika ow’okusatu. Okusobola Peetero okulangirira obubaka bw’ekisenge eky’awaggulu obwa Okukaaba kwa ttumbi, obubaka bwa Peetero bwandyasooka kulongoosebwa era ne buteekebwamu mu ngeri entegeka. Okulongoosebwa n’okuteekebwamu mu ngeri entegeka kutuukirizibwa nga zikuŋŋaanyizibwa wamu ennyiriri z’obunnabbi, Empologoma ey’omu kika kya Yuda abadde azirambulula okuva nga 31 Desemba 2023.

The work is now to formalize the message of the Midnight Cry. The formalization of the message has been typified by William Miller in 1831, and The Time of the End magazine in 1996. The correction of the message that produced the first disappointment on July 18, 2020 has been typified by both Josiah Litch and by Samuel Snow. The work they each performed ‘caused’ the ‘effect’ that followed in the wake of August 11, 1840, and the wake of the seventh-month movement. In 1840 the message was carried to every mission station in the world and in 1844 the message of the Midnight Cry swept over the eastern seaboard of the United States like a tidal wave. The work of men ‘caused’ the ‘effect’ of an outpouring of the Holy Spirit. 1840 went to the world, represented by the sea and 1844 went to the United States, represented by the earth. The symbol of 1840 was Christ standing upon the earth and sea in Revelation ten, and that very chapter identifies the history of 1840 unto 1844, and portrays Christ standing upon the earth and the sea.

Omulimu kati kwe okuteekateeka mu ngeri ennamateeka obubaka bw’Okukaaba okw’omu ttumbi lya ekiro. Okuteekateekebwa mu ngeri ennamateeka kw’obubaka kuno kwafaananyizibwa ne William Miller mu 1831, n’ekiwandiiko Time of the End mu 1996. Okugolokosa obubaka okwavaamu okusuulebwa okw’olubereberye nga July 18, 2020, kwafaananyizibwa bombi, Josiah Litch ne Samuel Snow. Omulimu gwe baakola buli omu ‘gwe kyavaako’ ‘ekivuddemu’ ekyaddirira mu byaddirira bya August 11, 1840, ne mu byaddirira by’entambula ey’omwezi ogw’omusanvu. Mu 1840 obubaka bwatwalibwa ku matabi g’emisoni gonna mu nsi yonna, ate mu 1844 obubaka bw’Okukaaba okw’omu ttumbi lya ekiro bwasasaana ku mabbali g’enyanja egy’Obuvanjuba ag’e United States ng’omuyengo omunene ogw’ennyanja. Omulimu gw’abantu ‘gwe kyavaako’ ‘ekivuddemu’ eky’okufukibwa kw’Omwoyo Omutukuvu. 1840 yagenda eri ensi yonna, eyakikikirizibwa ng’ennyanja; ate 1844 yagenda eri United States, eyakikikirizibwa ng’ettaka. Akabonero ka 1840 kaali Kristo ayimiridde ku nsi n’ennyanja mu Okubikkulirwa omutwe ogw’ekkumi, era omutwe guno gwe gwennyini gulambulula ebyafaayo eby’okuva mu 1840 okutuuka mu 1844, era gulaga Kristo ayimiridde ku nsi n’ennyanja.

In both 1840 and 1844, the adjustment to the prediction was an adjustment forward in time, to the perfect date. One was a prediction of Islam and the other a prediction of the parable of the ten virgins. One was external and one was internal. 1844 also included an error of misunderstanding the sanctuary. Was the sanctuary the earth, or was it the heavenly sanctuary? The misunderstanding was even deeper than simply the definition of the sanctuary, for it also represented a test as to whether a soul would follow Christ from the holy place to the Most Holy Place.

Mu 1840 era ne mu 1844, okukyusibwa ku bunnabbi kwakolebwa nga kutambuza ekiseera mu maaso, okutuuka ku lunaku olutuukiridde. Eemu yali obunnabbi obwakwata ku Kisiraamu, n’endala yali obunnabbi obw’olugero lw’abawala ekkumi. Eemu yali ey’ebweru, n’endala ey’omunda. Omwaka 1844 gwalimu n’ensobi eyava mu kutategeera Ekitukuvu. Ekitukuvu kyali ensi, oba kyali Ekitukuvu eky’eggulu? Okutategeera kuno kwasukkirira mu kunnyonnyola Ekitukuvu kwe kka, kubanga nakwo kweyimirira nga kigezo ekikebera oba omwoyo anaagoberera Kristo okuva mu Ewatukuvu okutuuka mu Ewatukuvu Ennyo.

> “I saw the Father rise from the throne, and in a flaming chariot go into the holy of holies within the veil, and sit down. Then Jesus rose up from the throne, and the most of those who were bowed down arose with Him. I did not see one ray of light pass from Jesus to the careless multitude after He arose, and they were left in perfect darkness. Those who arose when Jesus did, kept their eyes fixed on Him as He left the throne and led them out a little way. Then He raised His right arm, and we heard His lovely voice saying, ‘Wait here; I am going to My Father to receive the kingdom; keep your garments spotless, and in a little while I will return from the wedding and receive you to Myself.’ Then a cloudy chariot, with wheels like flaming fire, surrounded by angels, came to where Jesus was. He stepped into the chariot and was borne to the holiest, where the Father sat. There I beheld Jesus, a great High Priest, standing before the Father. On the hem of His garment was a bell and a pomegranate, a bell and a pomegranate. Those who rose up with Jesus would send up their faith to Him in the holiest, and pray, ‘My Father, give us Thy Spirit.’ Then Jesus would breathe upon them the Holy Ghost. In that breath was light, power, and much love, joy, and peace.

> Nnalaba Kitaffe ng’ayimuka okuva ku ntebe ey’obwakabaka, n’atambula mu kigaali ekyaka omuliro n’ayingira mu kifo ekitukuvu ennyo munda mu lugoye, n’atuula. Awo Yesu n’ayimuka okuva ku ntebe ey’obwakabaka, era abasinga ku abo abaali bafukamye ne bayimuka wamu naye. Saalaba na kasana kamu k’ekitangaala kuva eri Yesu okuyita eri ekibiina ekitaffaayo oluvannyuma lw’okuyimuka kwe, ne basigala mu kizikiza ekituukiridde. Abo abaayimuka Yesu bwe yayimuka ne tebaggya maaso gaabwe ku ye bwe yava ku ntebe ey’obwakabaka n’abakulembera n’abaggya mu maaso katono. Awo n’ayimusa omukono gwe ogwa ddyo, ne twawulira eddoboozi lye erirungi nnyo nga ligamba, ‘Mulindirire wano; ndagenda eri Kitange okufuna obwakabaka; mukuume ebyambalo byammwe nga bitaliiko bbala, era mu bbanga ttono ndikomawo okuva mu mbaga y’obugole ne mbaaniriza eri nze.’ Awo ekigaali eky’ekire, nga kirina amagaali agafaanana ng’omuliro ogwaka, nga kizunguliddwa bamalayika, ne kijja gye yali Yesu. N’ayingira mu kigaali, ne atwalibwa mu kifo ekitukuvu ennyo, gye yali atudde Kitaffe. Eyo ne ndaba Yesu, Kabona Asinga Obukulu Omw’ekitiibwa, ng’ayimiridde mu maaso ga Kitaffe. Ku nsalo y’ekyambalo kye waaliwo ekkondeere n’ekoomamanga, ekkondeere n’ekoomamanga. Abo abaayimuka wamu ne Yesu ne bawanika okukkiriza kwabwe gy’ali mu kifo ekitukuvu ennyo, ne basaba nti, ‘Kitange, tuwe Omwoyo Wo.’ Awo Yesu n’abawemulira Omwoyo Omutukuvu. Mu kuwemula okwo mwalimu ekitangaala, amaanyi, n’okwagala kungi, essanyu n’emirembe.

> “I turned to look at the company who were still bowed before the throne; they did not know that Jesus had left it. Satan appeared to be by the throne, trying to carry on the work of God. I saw them look up to the throne, and pray, ‘Father, give us Thy Spirit.’ Satan would then breathe upon them an unholy influence; in it there was light and much power, but no sweet love, joy, and peace. Satan’s object was to keep them deceived and to draw back and deceive God’s children.” Early Writings, 55, 56.

> Ne nkyuka ne ntunuulira ekibiina ekyakyaali kifukamidde mu maaso g'entebe ey'obwakabaka; tebaamanyanga nti Yesu yali agivuddemu. Sitaani yalabika ng'ali awali entebe, ng'agezaako okwongera okutambuza omulimu gwa Katonda. Naabalaba nga batunuulira entebe, ne basaba nti, 'Kitaffe, otuwe Omwoyo Wo.' Awo Sitaani n'abafuuyira ku bo omukka ogutali mutukuvu; mu gwo mwalimu ekitangaala n'amaanyi amangi, naye tewalimu okwagala okwoomerera, newaakubadde essanyu n'emirembe. Ekigendererwa kya Sitaani kyali okubakuma mu bukuusa era okubaggya emabega n'okulimbalimba abaana ba Katonda. Early Writings, 55, 56.

The sanctuary was identified as the “key” that explained all of the misunderstandings that were engendered by the misunderstanding of the sanctuary. It was the “key” that explained the disappointment. In the latter days, the “key” is the disappointment, which explains the misunderstanding of the temple.

Ekifo ekitukuvu kyategeerebwa ng' "ensumuluzo" eyannyonnyola obutategeera bwonna obwaava mu butategeera bw'ekifo ekitukuvu. Era ekifo ekitukuvu kye kyali "ensumuluzo" eyannyonnyola okusuuliramu essuubi. Mu nnaku ez'enkomerero, "ensumuluzo" ye okusuuliramu essuubi, kwe kunnyonnyola obutategeera ku yeekaalu.

As of October 22, 1844 “time is no longer,” and the error of the disappointment of July 18, 2020 must now be corrected, but not in terms of time, for time is no longer.

Okuva ku 22 Okitobba 1844, ‘obudde teribaawo nate,’ era ensobi ey’okusuulibwamu essuubi okw’ennaku eya 18 Julaayi 2020 eteekwa kaakano okuteereezebwa, naye si mu nsonga z’obudde, kubanga obudde teribaawo nate.

> And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:5–7.

> Era malayika gwe nnalaba ng’ ayimiridde ku nnyanja ne ku nsi n’ayimusa omukono gwe eri eggulu, n’alayira oyo abeerawo emirembe n’emirembe, eyatonda eggulu, n’ebiri omuli, n’ensi, n’ebiri omuli, n’ennyanja, n’ebiri omuli, nti tewalibaawo kiseera nate; naye mu nnaku ez’eddoboozi lya malayika omusanvu, bw’alitandika okuwuuza, ekyama kya Katonda kinaakomekkerezebwa, nga bwe yalangirira eri abaddu be bannabbi. Okubikkulirwa 10:5-7.

The location of the prediction that must be corrected is Nashville, Tennessee, and the location cannot be changed, for it is identified not by Future for America, but by Ellen White, and the Spirit of Prophecy never fails.

Ekifo eky’obunnabbi ekiteekwa okulongoosebwa kiri e Nashville, Tennessee, era ekifo kino tekiyinza kukyusibwa, kubanga tekirambuliddwa Future for America, wabula Ellen White, era Omwoyo gw’Obunnabbi tegulemereranga.

> “When I was in Nashville, I had been speaking to the people, and in the night season, there was an immense ball of fire that came right from heaven and settled in Nashville. There were flames going out like arrows from that ball; houses were being consumed; houses were tottering and falling. Some of our people were standing there. ‘It is just as we expected,’ they said, ‘we expected this.’ Others were wringing their hands in agony and crying unto God for mercy. ‘You knew it,’ said they ‘you knew that this was coming, and never said a word to warn us!’ They seemed as though they would almost tear them to pieces, to think they had never told them or given them any warning at all.” Manuscript 188, 1905.

> Bwe nnali e Nashville, nnali njogedde eri abantu, era mu kiseera eky’ekiro waaliwo omubumbe omunene ennyo ogw’omuliro ogwavayo butereevu okuva mu ggulu ne gutuula e Nashville. Waaliwo obubwatuka bw’omuliro nga buvuddemu okuva mu mubumbe ogwo ng’ebisale; ennyumba zaali zikyokebwa ne zimalibwa; ennyumba zaali zitetemeka ne zigwa. Abamu ku bantu baffe baali bayimiridde eyo. ‘Kituufu ddala nga bwe twali tukiisubira,’ ne bagamba, ‘kino twakiisubira.’ Abalala baali bakanika emikono gyabwe mu nnaku ennyindi nga bakaabira eri Katonda okusaasirwa. ‘Mwakimanyi,’ ne bagamba, ‘mwamanyi nti kino kigenda okujja, ne temwogera kigambo na kimu eky’okutulabula!’ Baalabika ng’abagenda babatatula mu bitundutundu olw’okulowooza nti tebaabagamba wadde kigambo kyonna eky’okulabula. Ekiwandiiko 188, 1905.

The internal issue of the fireballs upon Nashville is that it identifies that Laodicean Seventh-day Adventism knew of the Nashville warning message, but kept silent. This is the point in prophetic history where the “shame” or “joy” of the message of the Midnight Cry is manifested. This is the point that those who are to become the ensign begin to be lifted up in distinction with those who then being shamed by those in the world who are exasperated and angry that Laodicean Seventh-day Adventism gave no Nashville warning. This same prophetic distinction was represented at Mount Carmel between Elijah and the prophets of Baal, and in the history of the second angel of Millerite history, when the Protestants changed to apostate Protestants and began their role as the false prophet, becoming the daughters of Rome. In 1989, the political horn through Reagan did the very same thing, only Reagan did not become the daughters of Rome, he became Ahab and Clovis the first, paramours of Rome.

Ensonga ey’omunda ku mipiira gy’omuliro egigwira ku Nashville ye nti ekiraga nti Obu-Adiventisimu bw’Olunaku Olw’omusanvu obwa Laodikiya baali bamanyi obubaka bw’okulabula obwa Nashville, naye ne baceceka. Kino kye kiseera mu byafaayo eby’obunnabbi mwe “nsonyi” oba “ssanyu” eby’obubaka bw’Eddoboozi ery’ettumbi ly’ekiro byeeraga. Kino kye kiseera mwe abo abagenda okufuuka ekibendera batandika okutikkibwa waggulu, nga bawukanizibwa ku abo abalyoka baswazibwa ab’ensi abakoowaziddwa era abanyiigiddwa olw’okuba Obu-Adiventisimu bw’Olunaku Olw’omusanvu obwa Laodikiya tebwawaayo kulabula kwa Nashville. Okwewukana kuno okwa bunnabbi kweyolekerwa ku Lusozi Karameli wakati wa Eriya n’Abannabbi ba Baali, era ne mu byafaayo by’omalayika ow’okubiri mu mulembe gw’Abamiilerayiti, lwe kyava nga Abaprotestanti bafuuka Abaprotestanti abajeemu ne batandika omulimu gwabwe ogw’omunnabbi ow’obulimba, ne bafuuka bawala ba Roma. Mu 1989, ensingo ey’ebyobufuzi, okuyitira mu Reagan, yakola kye kimu ddala; naye Reagan teyafuuka bawala ba Roma, wabula yafuuka ng’Akabu n’Kulovisi Eyasooka, abagalana ba Roma.

> “There was a scene presented to me. It was the night before the Sabbath. That is when that scene was presented. I looked out of the window, and there was an immense ball of fire that had come from heaven, and it fell where they were casting buildings with pillars, especially the pillars were presented to me. And it seemed as if the ball came right to the building and crushed it, and they saw that it was branching out, branching out, enlarging, and they began to cry and mourn and mourn, and wring their hands; and I thought some of our people stood by there, saying, ‘Well, it is just what we have been expecting; it is just what we have been talking about; it is just what we have been talking about.’ ‘You knew it?’ said the people. ‘You knew it, and never told us about it?’ I thought there was such an agony in their face, such an agony in their appearance.’” Manuscript 152; 1904.

> "Waliwo ekifaananyi ekyalambikibwa gye ndi. Kwali ekiro nga Ssabbiiti tekunnaba kutuuka. Mu kiseera ekyo ekifaananyi ekyo kyeyalambikibwa. Naatunuulira okuyita mu ddirisa, ne walabika omupiira omunene nnyo ogw’omuliro ogwava mu ggulu, ne guggwa we baali bafuumira ebizimbe ebyalina emiggo; naddala emiggo gyalambikiddwa gye ndi. Era kyasaana ng’omupiira gujidde ddala ku kizimbe ne gukinyatikiza, ne balaba nga gugabika mu matabi, mu matabi, nga gueeyongera okugaziwa, ne batandika okukuba ebiwoobe n’okukaaba n’okukaaba, ne banyigaanyiga emikono gyabwe; nange ne ndowooza nti abamu ku bantu baffe baali bayimiridde eyo, nga bagamba nti, ‘Kale, kyennyini kye twabadde tusuubira; kyennyini kye twabadde twogerako; kyennyini kye twabadde twogerako.’ ‘Mwamanyi ekyo?’ abantu ne bagamba. ‘Mwamanyi ekyo, ne temututegeezaako?’ Ne ndowooza nti waalabika mu maaso gaabwe obuyinike obusukkiridde, obuyinike obusukkiridde mu ndabika yaabwe." Ekiwandiiko 152; 1904.

The disappointment of July 18, 2020 is the “key” to identify the temple that is to be lifted up as an ensign. The distinction of two classes of Adventists is a major theme of biblical prophecy. Jeremiah refused to join with the “assembly of mockers,” and the churches of Smyrna and Philadelphia were both contrasted with the synagogue of Satan, who claimed they were Jews, but were not. The distinction between the two classes of professed Adventists is represented by the methodology they employ to study the Bible. It is the distinction between true education and “higher education, so-called” as Sister White calls it.

Okumenyeka kw’essuubi okwabaddewo nga July 18, 2020 kwe “kisumuluzo” okulambulula yeekaalu egenda okuyimizibwa ng’ekibendera. Enjawulo wakati w’ebika bibiri by’Abadiventisiti ye mulamwa omukulu mu obunnabbi bwa Bayibuli. Yeremiya yagaanye okwegattako n’“ekibiina ky’abasekerera,” era amakanisa ga Smyrna ne Philadelphia byombi gaagererwanga ne “ekkuŋaaniro lya Setaani” okulaga enjawulo, abegambanga nti Bayudaaya, naye nga si bo. Enjawulo wakati w’ebika bibiri by’abeegamba Abadiventisiti yeeragibwa mu nkola gyebakozesa mu kuyiga Bayibuli. Kyo kye kimu ne enjawulo wakati w’okusomesa okw’amazima n’“okusomesa okwawaggulu, nga bwe kiyitibwa,” nga Sister White bw’akiyita.

Nashville is known as the “Athens of the South,” and the most famous building that represents Greece in Nashville is the Parthenon in Centennial Park, built in 1897 as a full-scale replica of the ancient Greek Parthenon. It was built to celebrate the centennial of Tennessee’s entrance into statehood in 1796, and was intended to be torn down after the celebration. Instead, the land was turned into a park in 1903 and the Parthenon was rebuilt permanently from 1920 unto 1931.

Nashville kimanyiddwa nga “Atene ey’Obukiikaddyo,” era ekizimbe ekisinga okumanyibwa ekiyimirira Bugereeki mu Nashville kye Parthenon ekiri mu Centennial Park, ekyazimbibwa mu 1897 nga ekikoppi ekyenkana ddala kya Parthenon ey’Abagereeki ey’edda. Ekyo kyazimbibwa kujaguza emyaka ekikumi okuva Tennessee lwe yafuuka state mu 1796, era kyateekebwateekebwa okumenyebwa oluvannyuma lw’okujaguza. Wabula ettaka ne lifuulibwa paaka mu 1903, era ekizimbe kya Parthenon ne kizimbibwa nate mu ngeri ey’olubeerera okuva mu 1920 okutuusa mu 1931.

The name “Parthenon” derives from the Greek word parthénos, meaning “virgin” or “maiden,” referring to Athena in her aspect as the untouched, wise, and warlike goddess of wisdom, strategy, arts, crafts, and civilization. Built between 447–432 BC on the Acropolis in Athens, it housed a massive chryselephantine (gold and ivory) statue of Athena by the sculptor Phidias—essentially serving as her “house” or divine residence, where she was believed to be present.

Erinnya "Parthenon" likomoka ku kigambo ky’Oluyonaani "parthénos," ekitegeeza "omuwala atakyasangwako musajja" oba "omuwala," nga liyogerera ku Athena mu ngeri gy’alabibwamu ng’ataliiko musajja g’amanyiddwa, omugezi era ow’entalo, katonda omukazi w’amagezi, obukodyo n’enteekateeka, eby’ekikula n’ebikolebwa mu mikono, n’obugunjufu bw’obulamu bw’abantu. Lyazimbibwa wakati wa 447 ne 432 BC ku Akropoli mu Atene, era lyalimu ekifaananyi ekinene ekya chryselephantine (zaabu n’amannyo g’enjovu) kya Athena ekyakolebwa omuweesi w’ebifaananyi Phidias, nga lyayimiriranga nga "ennyumba" ye oba ekifo kye ekitukuvu mwe baali bakkiriza nti abeeranga.

The Western educational system’s emphasis on broad knowledge, critical inquiry, civic preparation, and the liberal arts framework is fundamentally rooted in ancient Greek philosophy and practice. Without Plato’s Academy, Aristotle’s Lyceum, or the Athenian paideia, modern schooling as we know it would look very different.

Okussa essira kwa sisitimu y’eby’enjigiriza ey’Bugwanjuba ku bumanyi obugazi, okunoonya n’okusunsula okw’amagezi, okuteekateeka mu by’obwannansi, n’enteekateeka ya liberal arts, kulina emizi egy’omusingi mu filosofi n’enkola z’Abagiriki ab’edda. Nga tewali Academy ya Plato, Lyceum ya Aristotle, oba paideia ey’e Atene, ensoma ey’omulembe guno nga bwe tugimanyi yandibadde erabika bulala nnyo.

In 1904, the Madison School was founded nine miles outside of Nashville. Ellen White was a charter board member of the original Madison School (formally the Nashville Agricultural and Normal Institute, and later known as Madison College). She served as a charter member of the board of directors from its inception in 1904. She remained on the board until around 1914 (the year before her death in 1915).

Mu mwaka gwa 1904, Essomero lya Madison lyatandikibwa mailo mwenda ebweru wa Nashville. Ellen White yali omu ku babaka b’olukiiko oluddukanya abaalondebwa mu tteeka ery’entandikwa ery’essomero lya Madison eryasooka (mu linnya ly’amateeka eryo lyali “Nashville Agricultural and Normal Institute,” era oluvannyuma ne limanyibwa nga “Madison College”). Yaaweereza ng’omubaka w’olukiiko oluddukanya ow’entandikwa okuva ku ntandikwa kwalwo mu 1904. Yaasigala ku lukiiko okutuusa okumpi n’omwaka gwa 1914 (ogwabadde ogusooka okufa kwe mu 1915).

This was the only college or institutional board she ever agreed to join or serve on. She deliberately limited such formal positions in other Adventist organizations, but made an exception for Madison because of its alignment with her educational counsels (self-supporting, farm-based, missionary-focused training emphasizing Bible, manual labor, and practical preparation for service in the South and beyond). The Nashville messages from Sister White came in 1904 and 1905, the same time period Madison School was beginning, and the Parthenon exhibit was being changed into a permanent fixture at permanent park. The symbol of Greek education and heavenly education both marking their beginnings in the same short period of time, which was the same period of time the visions of Nashville’s fireballs were given.

Bodi eno y’eyokka mu makoleeji oba mu bitongole gye yakkiriza okwegattako oba okuweerezako mu bulamu bwe bwonna. Yateeka mu bwetegefu enkomo ku kukkiriza obifo eby’obutongole ku mabodi g’ebitongole eby’Abadiventisiti ebirala, naye yakola okwenjawulo ku Madison olw’okutukana kwagwo n’amagezi ge ag’enjigiriza (eyeesigamira ku ye, esinziira ku by’obulimi, era ng’okutendeka kwayo kussa essira ku misoni, Bayibuli, emirimu egy’engalo, n’enteekateeka ey’omugaso ey’okuweereza mu Bukiikaddyo ne wala okusingawo). Obubaka bwa Nashville okuva eri Mukyala White bwajja mu 1904 ne 1905, mu kiseera kye kimu essomero lya Madison we lyatandika, era ne ekyokulaga kya Parthenon ne kikyusibwa okufuuka eky’ateekebwawo ddala mu paki ey’enkalakkalira. Akabonero k’eby’enjigiriza eby’Ogirisi n’akabonero k’eby’enjigiriza eby’eggulu byombi ne biraga entandikwa yaabyo mu kiseera kye kimu eky’empimpi, era ekiseera ekyo kye kyali mwe waaweebwa ebyolesebwa eby’emibumbe gy’omuliro egy’e Nashville.

> “Last night a scene was presented before me. I may never feel free to reveal all of it, but I will reveal a little.

> Ekiro ekya jjo, embeera emu yanjulirwa mu maaso gange. Kiyinza obutabaawo lwe neewulira nga ndi mu ddembe okubikkula byonna, naye ndibikkula akatono.

> “It seemed that an immense ball of fire came down upon the world and crushed large houses. From place to place rose the cry, ‘The Lord has come! The Lord has come!’ Many were unprepared to meet Him, but a few were saying, ‘Praise the Lord!’

> Kyali nga omupiira omunene nnyo ogw'omuliro gwaserengeta ku nsi ne guzinzikiza amayumba amanene. Mu bifo ebitali bimu ne wawuuka eddoboozi ery'okukoowoola nti, 'Mukama azze! Mukama azze!' Bangi baali tebategekeddwa okumusisinkana, naye abatono baali bagamba nti, 'Mukama atenderezebwe!'

> “‘Why are you praising the Lord?’ enquired those upon whom was coming sudden destruction.

> Abo abaasembererwa okuzikirira okw'amangu ne baabuza nti, 'Lwaki mutendereza Mukama?'

> “’Because we now see what we have been looking for.’

> 'Kubanga kaakano tulaba kye twabadde tunoonya.'

> “‘If you believed that these things were coming, why did you not tell us?’ was the terrible response. ‘We did not know about these things. Why did you leave us in ignorance? Again and again you have seen us; why did you not become acquainted with us and tell us of the judgment to come, and that we must serve God, lest we perish? Now we are lost!’” Manuscript 102, 1904.

> ‘Bwe mwakkiriza nti ebyo byali bigenda okujja, lwaki temwatutegeeza?’ kye kyali okuddamu okw’entiisa. ‘Tetwatamanya ku bintu bino. Lwaki mwatuleka mu butamanya? Emirundi emirala n’emirala mwatulaba; lwaki temwamanyagana naffe ne mutubuulira ku kusalirwa omusango okw’omu maaso, era nti tulina okuweereza Katonda obutatuzikirira? Kati tuzikiridde!’ Ekiwandiiko 102, 1904.

The context of the Nashville messages was geographically placed into a spiritual setting of true or false education. An education that prepares a soul to be a citizen of either heaven or earth. There is no reference to Islam in Sister White’s Nashville visions, so what would be the justification to attach Islam to the vision of fireballs on Nashville? How would a correction of the Nashville message of 2020 align with the work of Josiah Litch and Samuel Snow? Their corrections were made when they recognized that the same evidence that had led to the first prediction, was the evidence that established the corrected prediction.

Omulamwa ogw’obubaka bwa Nashville gwali gutunuuliddwa mu ngeri ey’ebifo by’ensi, kyokka nga gusimbiddwa mu mbeera ey’omwoyo ey’okusomesa—ey’okusomesa okw’amazima oba okw’obulimba. Okusomesa okwo kwe kutegeka emmeeme okufuuka omutuuze w’eggulu oba w’ensi. Tewali kukwata ku Isilamu mu ebyolesebwa bya Mukyala White ebyakwata ku kibuga Nashville; kale kiki ekyandikakasa okugatta Isilamu ku kwolesebwa kw’emipiira gy’omuliro ku Nashville? Entereeza y’obubaka bwa Nashville ey’omwaka gwa 2020 yandikwataganye etya n’omulimu gwa Josiah Litch ne Samuel Snow? Entereeza zaabwe zaakolebwa bwe baategeera nti obukakafu bwebumu obwaali bubaleetedde okutegeeza eby’omu maaso obwasooka, bwe bumu obwo bwe bwakaza era ne bukakasa okutegeeza okwatereezeddwa.

The evidence of Islam was established long before it was connected with the warning message of Nashville. The message of Islam is directly attached to the message of the third angel. This fact is illustrated upon several biblical witnesses. The warning of the third angel represents a warning about the mark of the king of the north’s authority, and the warning of Islam is represented by the warning of the children of the east.

Obukakafu obw’Obusiraamu bwateekebwawo dda nnyo nga tekunnayungibwa ku bubaka bw’okulabula obw’eNashville. Obubaka bw’Obusiraamu bukwatiddwa butereevu ku bubaka bw’omumalayika ow’okusatu. Obutuufu buno bulagirwa mu bujulizi obw’Ebyawandiikibwa Ebitukuvu obw’enjawulo. Okulabula kw’omumalayika ow’okusatu kuyimirira ng’okulabula ku kabonero k’obuyinza bwa kabaka w’amambuka, era n’okulabula kw’Obusiraamu kuyimirizibwa ng’okulabula kw’abaana b’obuvanjuba.

> But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. Daniel 11:44.

> Naye amawulire okuva mu buvanjuba ne mu bukiikakkono gunaamutabula; n’olwekyo agenda okuvaayo n’obusungu bungi okuzikiriza, era okumalawo abangi ddala. Danyeri 11:44.

The third angel arrived into history on October 22, 1844 when the seventh trumpet began to sound. The seventh trumpet is also the third woe of Islam. The rebellion of 1863 silenced the sounding of the seventh trumpet until 9/11, when the third angel descended in Revelation chapter eighteen as the great buildings of New York were brought down by a touch of God’s power.

Malayika ow’okusatu yayingira mu byafaayo ku 22 Okitobba 1844, bwe entarumpeta ey’omusanvu yatandika okufuuwa. Entarumpeta ey’omusanvu era ye ekibonoobono eky’okusatu eky’Obuyisiramu. Okujeema kwa 1863 kwasirisizza eddoboozi ly’entarumpeta ey’omusanvu okutuusa ku 9/11, lwe Malayika ow’okusatu yakka mu Kubikkulirwa essuula ey’ekkumi n’omunaana, nga amazimbe amanene ag’e New York gasaanyizibwa wansi olw’okukwatibwako kumu kw’obuyinza bwa Katonda.

9/11 was the alpha or beginning of the sealing time, which ends at the omega or ending of the sealing of the one hundred and forty-four thousand at the soon-coming Sunday law.

9/11 kyali Alufa oba entandikwa y’ekiseera eky’okuteekebwako akabonero, ekiggwa ku Omega oba enkomerero y’okuteekebwako akabonero kw’emitwalo kkumi na nnya n’enkumi nnya, ku tteeka lya Sande erijja mangu.

9/11 is the alpha of the image of the beast testing time in the United States, which ends at the omega of the image of the beast testing time in the United States, which occurs when the mark of the beast is enforced in the United States.

9/11 ye Alufa y’ekiseera eky’okugezesebwa kw’ekifaananyi ky’ensolo mu Amerika Amagatte, ekikomekkera ku Omega y’ekiseera eky’okugezesebwa kw’ekifaananyi ky’ensolo mu Amerika Amagatte, ekibaawo bwe akabonero k’ensolo kakakasibwa mu mateeka mu Amerika Amagatte.

9/11 is the alpha or beginning of the judgment of the living upon the earth beast, including its Republican and Protestant horns, which ends at the soon-coming Sunday law.

9/11 kye Alufa oba entandikwa y’okusalirwa omusango kw’abalamu ku nsolo eva mu nsi, okuli n’amayembe gaayo ag’obwa Republican n’obwa Protestant, era okusalirwa omusango kunaakoma ku teeka lya Ssande erijja amangu ddala.

9/11 is the alpha of “the day of the Lord’s preparation,” which ends at the test over the day of the Lord’s Sabbath.

9/11 kye Alufa y’ "olunaku olw’okuteekateeka kwa Mukama," oluggwaawo ku kigezo eky’olunaku lwa Ssabbiiti ya Mukama.

9/11 is the alpha of the temple erection represented by the foundation stone which ends when the omega capstone is placed upon the temple.

9/11 kye Alefa y’okuzimbibwa kwa yeekaalu okukiikirirwa mu jjinja erya musingi, era okuzimbibwa okwo okukomekkerezebwa bwe liteekebwa ejjinja ery’entikko ery’Oomega ku yeekaalu.

9/11 is the alpha of the third woe in the United States, which ends at the earthquake of Revelation eleven, which is the soon-coming Sunday law. At that earthquake the third woe cometh quickly. The history of the Nashville fireballs is before probation closes at the Sunday law, in spite of the proclamation of those who condemn the Laodicean Adventists claiming, “Now we are lost.”

9/11 kye Alufa y’eky’okubonaabona eky’okusatu mu United States ey’Amerika; eky’okubonaabona eky’okusatu kiggwa ku kikankano ky’ettaka eky’Okubikkulirwa ekkumi n’emu, ekikankano ekyo kye kibeera etteeka erya Sande erijja mu bwangu. Ku kikankano ekyo, eky’okubonaabona eky’okusatu kijja mangu. Ebyafaayo by’emipira gy’omuliro e Nashville biri mu maaso ga kuggalibwa kw’ekiseera ky’okugezesebwa ku tteeka erya Sande, newankubadde n’okulangirirwa kw’abo abasalira omusango Abadiventisti ba Laodikiya nga bagamba nti, “Kaakano tuzikiridde.”

The book of Joel and its fulfillment at Pentecost set forth the debate of the message of the Midnight Cry when one class who cannot understand the increase of knowledge accuses those who understand of being drunk. The confrontation of the drunkards of Ephraim and the wise is a subject that is often addressed in God’s prophetic Word. One element of the truth is that the message is a two-step message, as illustrated by Peter in the upper room and thereafter in the temple. It is represented by judgment beginning upon God’s house and then followed by those outside of God’s house. The judgment process is also represented by the two voices of Revelation eighteen, where the first voice is 9/11 unto the Sunday law, and then the second voice of verse four marks the Sunday law. The distinction of the true and false prophetic message of the latter rain is also illustrated by Elijah, who Malachi identifies as returning just before the close of probation.

Ekitabo kya Yoweri n’okutuukirizibwa kwakyo ku Pentekosite biteeka mu maaso empaka ez’obubaka bw’Okukoowoola mu ttumbi, mu kiseera we wabaawo ekibinja ekimu ekitasobola kutegeera okweyongera kw’amagezi ne kilanga abo abategeera nti batamiivu. Okwolekagana kw’abatamiivu ba Efulayimu n’ab’amagezi kwe kimu ku nsonga ezijjogerwako emirundi mingi mu Kigambo kya Katonda eky’obunnabbi. Ekimu ku njuyi z’amazima kye kimu nti obubaka buno bwa mitendera ebiri, nga bwe kyayolebwa Peetero mu kisenge ekyawaggulu era oluvannyuma mu yeekaalu. Buno buweereddwamu ekifaananyi eky’okusalirwa omusango okutandikira mu nnyumba ya Katonda, ne kuddako abo abali ebweru w’ennyumba ya Katonda. Enteekateeka y’okusalirwa omusango era eriragibwa mu amaddoboozi abiri ag’Okubikkulirwa omutwe ogw’ekkumi n’omunaana, gye we ddoboozi eryasooka lye 9/11 okutuuka ku tteeka lya Sande, ate n’eddoboozi eryokubiri ery’olunyiriri olw’okuna limaka etteeka lya Sande. Enjawulo wakati w’obubaka obw’obunnabbi ob’amazima n’obw’obulimba obw’Enkuba ey’oluvannyuma nayo eyolebwa Eriya, gwe Malaki amulambulula ng’alidda nga waakayitawo katono okutuuka ku kuggalibwa kw’ekiseera ky’ensaasira.

The symbols of the wise and foolish on Mount Carmel was ‘Elijah the wise” and the foolish prophets of Baal. Elijah is Peter and the prophets of Baal are the drunkards of Ephraim. Once the foolish drunkards are manifested as the false prophets of Baal, through the outpouring of fire; the people finally answer that, “the Lord He is God.” Laodicean Seventh-day Adventists are manifested as such, at the fulfillment of the Nashville prediction. Those outside of Adventism who are then awakened to the unfaithfulness of the foolish are brought under conviction, but their probation has not yet closed. The illustration of the manifestation of the wise and foolish virgins represented by the Nashville warning message is a waymark in the final perfect fulfillment of the parable of the ten virgins.

Obubonero bw’abagezi n’abasirusiru ku Lusozi Kalemeri bwali ‘Eriya omugezi’ n’abannabbi ba Baali abasirusiru. Eriya ye Peetero, era bannabbi ba Baali be abevumi ba Efulayimu. Bwe abevumi abasirusiru balabisibwa ng’abannabbi ab’obulimba ba Baali, ng’omuliro bwe gufukibwa, abantu ne baddamu ku nkomerero nti, ‘Mukama ye Katonda.’ Abadiventisi b’Olunaku Olw’omusanvu aba Laodikeya balabisibwa bwe batyo mu kutuukirizibwa kw’obunnabbi obw’e Nashville. Abo abali ebweru w’Obwadiventisi, abazuukusibwa olwo ku butamwesigwa bw’abasirusiru, bakwatibwa mu mitima, naye ekiseera ky’okugezesebwa kyabwe tekinnaggala. Ekifaananyi ky’okulabisibwa kw’abawala abawere abagezi n’abasirusiru, ekiyimiriziddwa mu bubaka obulabula obw’e Nashville, kye kabonero k’ekkubo mu kutuukirizibwa okw’enkomerero okutuukiridde ddala kw’olugero lw’abawala abawere kkumi.

The disappointment of July 18, 2020 defines the message which must be corrected, and the manifestation of those within Adventism who have the oil, and those who don’t. Those who lacked the message of oil that warns Nashville are then contrasted with those who do possess the oil. Of the two classes that either do or do not have the oil of the message, one class has experienced a disappointment that was represented by the first disappointment of Millerite history, the other does not have that experience. Without the disappointment typified by the Millerites there is no correction to be made to any failed prediction. The fact that the Nashville prediction of 2020 was identifying Islam is consistent with an element of a failed message which needs to be corrected.

Okumenyeka kw’essuubi okwa nga 18 Julaayi 2020 kwe kulambulula obubaka obwetaaga okugolokosebwa, era kwe kulaga okweyoleka kw’abo abali mu Obwadiventisi abalina amafuta n’abo abatagalina. Abo abaali tebalina obubaka bw’amafuta obulabula e Nashville bagererebwa ne abo abalina amafuta. Mu bika bibiri ebyo, ekimu kirina amafuta g’obubaka ate ekirala tegagirina; ekika kimu kyayitamu okumenyeka kw’essuubi okwayimiririrwa okumenyeka kw’essuubi okwasooka mu byafaayo bya Abamillerite, ate ekirala tekirina bwo buyiitamu. Nga tewali okumenyeka kw’essuubi okuyimiririrwa Abamillerite, tewali ky’okugolokosa ku kulabula kwonna okwategeeza ebinaabaawo okutaatuukirira. Eky’okuba nti okulabula okw’e Nashville okw’omwaka 2020 kwali kulambulula Obusiraamu kikwatagana n’ekimu ku bitundu by’obubaka obwaalemwa ebyetaaga okugolokosebwa.

An evidence of this is found in the fact that the history where the fireballs of Nashville arrive is not only that it agrees with the history of the Millerites first disappointment, and the correction of the message thereafter, but also because it occurs within a history that begins with the arrival of the third angel on 9/11, marking the arrival of Islam of the third woe, and that Islam arrives prophetically again at the Sunday law earthquake of Revelation eleven. Retaining Islam in the message without any direct reference by Sister White to Islam and the Nashville warning is based upon the theme of the history, being Islam.

Obujulizi bw’ekyo busangibwa mu nsonga nti ebyafaayo mwe zituukirira emipiira gy’omuliro e Nashville si bya kuba nga bigattagana byokka n’ebyafaayo by’okumenyeka kw’essuubi okwasooka kw’Abamilleriti, n’okutereezebwa kw’obubaka okwadirirawo, naye era kubanga biberawo mu byafaayo ebyatandika n’okutuuka kwa Malaika ow’okusatu ku 9/11, nga kulaga akabonero k’okutuuka kw’Obusiraamu kw’ennaku ey’okusatu; era Obusiraamu butuuka nate mu ngeri ey’obunnabbi ku kikankano ky’ensi eky’etteeka ery’olunaku lwa Sande mu Okubikkulirwa 11. Okusigaza Obusiraamu mu bubaka nga tewali kulambulula kwa Mukyala White okweyolekera ddala okukwata ku Busiiraamu wadde ku kulabula okw’e Nashville, kusinziira ku mulamwa gw’ebyafaayo, ogw’obusiraamu.

In the one hundredth and fifty-third article of the series titled The Book of Daniel we identified that in agreement with the testimony of Balaam and the ass Islam, represented by the ass would have three primary interactions with the United States in the history of 9/11 unto the Sunday law. We identified 9/11 as the first, then October 7, 2022 as the second. We noted that the first attack was on the spiritual glorious land and the second attack was upon the literal glorious land of Israel, and that the third attack would be the attack at the earthquake of the Sunday law. We pointed out that the history of Balaam at this prophetic level bore the signature of truth, for the first and last attack was upon the spiritual glorious land and the middle attack was upon the literal glorious land, which is a symbol of rebellion. We now see that a fourth strike which marks the beginning of the Midnight Cry message will take place in the spiritual glorious land when Nashville’s fireballs are fulfilled. This means that the second strike of Balaam and his ass is double with the first of two strikes upon the literal and the second upon the spiritual glorious land.

Mu kiwandiiko eky’e 153 mu mukungaana gw’ebiwandiiko oguyitibwa Ekitabo kya Danyeri, twategeera nti, mu kwetegeeragana n’obujulirwa bwa Balaamu n’endogoyi, Obuyisiramu, obukiikiriddwa endogoyi, bulina okubeeramu enkolagana esatu ez’enkulu ne Amerika mu byafaayo bya 9/11 okutuuka ku tteeka lya Ssande. Twaalambulula 9/11 nga ekyasooka, ne 7 Okitobba 2022 nga eky’okubiri. Twalaga nti okulumba okw’olubereberye kwali ku ttaka ery’ekitiibwa ery’omwoyo, ate okulumba okw’okubiri kwali ku ttaka erya nnamaddala erya Isirayiri, era nti okulumba okw’okusatu kujja kuba okulumba okuli ku musisi ogw’etteeka lya Ssande. Twalaga nti ebyafaayo bya Balaamu ku ntikko eno ey’obunnabbi byalina omukono gw’amazima, kubanga okulumba okw’olubereberye n’okw’enkomerero kwali ku ttaka ery’ekitiibwa ery’omwoyo, ate okulumba okw’omu wakati kwali ku ttaka erya nnamaddala ery’ekitiibwa, ekifaananyi ky’obujeemu. Kati tulaba nti okulumba okw’okuna okw’alaga obutandikwa bw’obubaka bw’Okukaaba kw’ettumbi ly’ekiro kunaabaawo mu ttaka ery’ekitiibwa ery’omwoyo nga emipira gy’omuliro egya Nashville gituukirizibwa. Kino kitegeeza nti okulumba okw’okubiri kwa Balaamu n’endogoyi ye kubeera obubiri mu kimu, nga ku okubiri, olusooka luba ku ttaka erya nnamaddala ery’ekitiibwa, ate olw’okubiri luba ku ttaka ery’ekitiibwa ery’omwoyo.

The article presented an incomplete truth which the Lion of the tribe of Judah has now revealed as another witness of the prophetic connection of Islam to the fireballs of Nashville. Another argument to support the association of Islam with the fireballs is found within the reform lines of sacred history. Every reform movement has its own peculiar theme unto itself that permeates the entire reform movement. In the reform movement of Moses, it was about entering into covenant with a chosen people. With Christ’s reform line it was about the Messiah. With the reform line of David, it was about the Ten Commandments and the sanctuary. With the Millerites the theme was prophetic time, for the Millerites bore the “message of time.” With the arrival of the third angel at 9/11 the theme for the reform line of the one hundred and forty-four thousand was identified as Islam of the third woe, the children of the east, the ass of Bible prophecy, the war horses of Revelation nine, the east wind, the locusts, and the angering of the nations.

Ekiwandiiko kyayanjula amazima agatali gamalirivu, naye Empologoma eyava mu kika kya Yuda kati akiraze ng’omujulirwa omulala ogw’enkwatagana ey’obunnabbi wakati wa Isilamu n’ebikukkulu by’omuliro e Nashville. Ensonga endala ey’okuwa obujulizi okuwagira enkwatagana ya Isilamu n’ebikukkulu by’omuliro e Nashville esangibwa mu mirongo gy’ennongosereza mu byafaayo ebitukuvu. Buli ntambula y’ennongosereza erina omulamwa ogw’ayo ogw’enjawulo oguyita mu ntambula yonna ey’ennongosereza. Mu ntambula y’ennongosereza eya Musa, omulamwa gwali ku kuyingira mu ndagaano n’abantu abaalondwa. Ku mulongo gw’ennongosereza gwa Kristo, gwali ku Masiya. Ku mulongo gw’ennongosereza gwa Dawudi, gwali ku Ebiragiro Ekkumi n’Eweema Entukuvu. Ku ba Millerite, omulamwa gwali Ekiseera ky’Obunnabbi, kubanga ba Millerite baaleetanga “Obubaka bw’Ekiseera.” Bwe yatuuka Malayika ow’okusatu mu 9/11, omulamwa ogw’omulongo gw’ennongosereza gw’abantu 144,000 gwalambulwa nga Isilamu ey’ennaku ey’okusatu, abaana b’Obuvanjuba, endogoyi ey’obunnabbi bwa Bayibuli, embalaasi z’entalo ez’Okubikkulirwa essuula mwenda, omuyaga ogw’Obuvanjuba, ennyenje, n’okusunguwaza amawanga.

The earthquake of Revelation eleven marks Islam of the third woe, while also representing the conclusion of the message of the Midnight Cry. The Midnight Cry was typified by the triumphal entry of Christ into Jerusalem, which began with the releasing of the ass. The beginning of the Midnight Cry in Millerite history was the arrival of Samuel Snow on horseback at the Exeter camp meeting. The beginning of the period of the Midnight Cry is marked by symbols of Islam. There is abundant witnesses to confirm that the corrected message of July 18, 2020 includes Islam as part of the warning message. There is not a date identified, but Nashville’s fireballs identify the controversy of “new wine” in the latter days, so Nashville’s fireballs include Islam, but what about the identification of the fireballs as nuclear weapons?

Omusisi ogw’Okubikkulirwa ekkumi n’emu gulaga Islamu ey’akabi ak’okusatu, era gukiikirira okukomekkerezebwa kw’obubaka bw’Okukaaba okw’ettumbi ly’ekiro. Okukaaba okw’ettumbi ly’ekiro kwafaananyizibwa n’okuyingira kwa Kristo okw’obuwanguzi mu Yerusaalemi, okw’atandika n’okusumululwa kw’endogoyi. Entandikwa y’Okukaaba okw’ettumbi ly’ekiro mu byafaayo bya Abamillerite yali okutuuka kwa Samwiri Snow ku mbalaasi ku lukuŋŋaana olw’okusulo e Exeter. Entandikwa y’ekiseera ky’Okukaaba okw’ettumbi ly’ekiro ejulirwa n’obubonero bwa Islamu. Waliwo obujulizi bungi ennyo obukakasa nti obubaka obwayongosebwa bwa 18 Julaayi 2020 bulimu Islamu ng’ekitundu ky’obubaka bw’okulabula. Tewali lunaku olulondeddwa, naye emipira gy’omuliro egy’e Nashville galambulula entakkaano eya ‘omwenge omupya’ mu nnaku ez’oluvannyuma, kale emipira gy’omuliro egy’e Nashville girimu ne Islamu, naye kitegeeza ki ku kulambululwa kw’emipira gy’omuliro ng’ebyokulwanyisa bya nyuukuliya?

The message must retain the designation of Islam as the antagonist in the attack based upon many witnesses. The error of time-setting which needs to be corrected is typified by both 1840 and 1844. Time is no longer to be part of the prophetic message, though numbers still are. The error represented by the sanctuary misunderstanding must also be resolved, but before it can be resolved and incorporated into the corrected message, the error which was typified by the sanctuary misunderstanding must be identified. What did that sanctuary misunderstanding represent in the July 18 Nashville warning?

Obubaka busaanidde okukuuma okutuuma Obusiraamu ng’omulumbizi mu kulumba, nga kisinziira ku bujulizi bwa bajulizi bangi. Ensobi ey’okuteekawo ekiseera, gye kyetaagisa okulongoosa, yalabirwako mu 1840 era ne mu 1844. Ekiseera tekyalina kubeeramu mu bubaka bw’obunnabbi, newankubadde ennamba zikyalimu. Ensobi eyayolesebwa mu kutategeera ku Kifo Ekitukuvu nayo esaanidde okulongoosebwa; naye nga tekinnalongoosebwa era tekinnagattibwa mu bubaka obulongoose, ensobi eyalabirwako mu kutategeera ku Kifo Ekitukuvu esaanidde okusooka kulambululwa n’okumanyibwa obutereevu. Ekyo eky’okutategeera ku Kifo Ekitukuvu kyayimirira ki mu kulabula kwa Nashville kwa Julaayi 18?

I contend that the answers are to be found in the light that has been being unsealed since the end of 2023. The three parallel lines of eleven chapters, beginning with chapters eleven and ending with chapter twenty-two in Genesis, Matthew and Revelation are the renewal of God’s covenant with the one hundred and forty-four thousand. Do we reject His offer of mercy by acting as if we did not hear His call, or do we bow down and proclaim in our human strength, “all that He commands, I will do?” Or do we allow the Holy Spirit to write His law upon our hearts and minds?

Nnawakanira nti eby’okuddamu bisangibwa mu musana ogubadde nga gubikkulibwanga okuva ku nkomerero ya 2023. Ennono entatu ezifanaganako z’amasuula kkumi n’emu, nga zitandika ku ssuula kkumi n’emu ne ziggwira ku ssuula amakumi abiri mu bbiri mu Olubereberye, Matayo n’Okubikkulirwa, ge kuzzibwa obuggya kw’endagaano ya Katonda n’abo 144,000. Tukigaana okuganyulwa mu busaasizi bwe nga tweeyisa ng’abatawulidde okuyita kwe, oba tukunama wansi ne tulangirira mu maanyi gaffe ag’obuntu nti, “Byonna by’alagira, ndibikola”? Oba tukkiriza Omwoyo Omutukuvu awandiike etteeka lye ku mitima gyaffe ne ku birowoozo byaffe?

The answers are also found in Daniel chapter twelve’s unsealing of the three verses that present time as the first, second and third angels’ messages. Those three verses also mark December 31, 2023 in verse seven, July 18, 2020 in verse twelve and then 1989 unto the Sunday law and on to the close of probation is represented in verse eleven. Those three truths, within those three verses are located in the very passage of Scripture where the threefold testing process that always occurs when a prophecy is unsealed is set forth!

Ebiddamu nabyo bisangibwa mu kuggulwawo kw’ennyiriri esatu okuli mu Danyeri essuula ey’ekkumi n’ebbiri, eziraga ekiseera ng’obubaka bw’Omumalayika ow’olubereberye, ow’okubiri n’ow’okusatu. Ennyiriri ezo ssatu era ziraga 31 Desemba 2023 mu olunyiriri olw’omusanvu, 18 Julaayi 2020 mu olunyiriri olw’ekkumi n’ebiri; ate 1989 okutuuka ku tteeka lya Sande era n’okweyongerayo okutuuka ku kuggalibwa kw’ekiseera ky’obusaasizi kiyimirizibwa mu olunyiriri olw’ekkumi n’emu. Amazima ago asatu, agali mu nnyiriri ezo ssatu, gasangibwa mu kitundu kennyini ky’Ebyawandiikibwa mwe werambulirwa enteekateeka ey’okukemebwa emirundi esatu, ebulijjo ebaawo buli lwe obunnabbi buggululwa!

Christ didn’t simply unseal Daniel twelves’ threefold test, but He also identified those tests as a foundational test, followed by a temple test, followed by a litmus test. He further identified the foundational test began on December 31, 2023 and was based upon the foundational test of the Millerite movement, as represented by the antichrist being the symbol that establishes the external vision.

Kristo teyabikkulula bwokka okwegezesebwa okw’emitendera esatu okw’omu Danyeri 12, naye era yategeeza nti okwo kwali okwegezesebwa okw’ensinzi, ne kugobererwa okwegezesebwa kwa yeekaalu, ne kugobererwa okwegezesebwa kwa litmus. Yongera n’ategeeza nti okwegezesebwa okw’ensinzi kwatandika nga 31 Desemba 2023, era kwasigamizibwa ku kugezesebwa okw’ensinzi okw’ekibiina ky’Abamillerayiti, nga bwe kiragibwa nti Omupinga Kristo ye kabonero akateekawo ekyolesebwa eky’ebweru.

He then identified the second and temple test as represented by Daniel’s vision of Christ in the temple in chapter ten. That test is currently under way. Daniel twelves unsealing of the dates of 1989, July 18, 2020, December 31, 2023, and the Sunday law includes the vision of Rome and the vision of Christ. Both visions are set forth in the very same vision where the unsealing of chapter twelve is found. The three chapters are one vision, and the vision of Christ is the temple test in chapter ten, the vision of antichrist is the foundation test in chapter eleven and the waymarks of the one hundred and forty-four thousand in chapter twelve represent the third and litmus test where the foolish are separated from the wise as many are purified, made white and tried.

Awo n’alambulula nti ekigezo eky’okubiri, ekigezo ky’ekaalu, kiragirwa mu kwolesebwa kwa Danyeri okw’okulaba Kristo mu yeekaalu mu ssuula ey’ekkumi. Ekigezo ekyo kaakano kiri mu nkola. Okuggulwawo okw’essuula kkumi na bbiri eya Danyeri ku biseera bya 1989, 18 Julaayi 2020, 31 Desemba 2023, n’etteeka lya Ssande, kulimu ekwolesebwa kya Loma n’ekwolesebwa kya Kristo. Ekwolesebwa byombi bitekebwawo mu kwolesebwa kimu kennyini mwe waba okuggulwawo kw’essuula kkumi na bbiri. Essuula ssatu ezo ziri mu kwolesebwa kumu; ekwolesebwa kya Kristo kye kigezo ky’ekaalu mu ssuula ey’ekkumi, ekwolesebwa kya Antikulisito kye kigezo ky’omusingi mu ssuula ey’ekkumi n’emu, era obubonero bw’ekkubo bw’abo 144,000 mu ssuula ey’ekkumi na bbiri bulaga ekigezo eky’okusatu era ekigezo ekikakasa ennyo, mwe abasirusiru b’awulibwa ku balina amagezi, nga bangi banaaweebwa obutukuvu, ne bakolebwa obweru, ne bagezebwa.

The temple test opened the light of Leviticus twenty-three, which was the light of the ark of the covenant, which is the alpha light of the seventh-day Sabbath and the omega light of the seventh-year Sabbath. The light of the alpha and omega Sabbaths identify the light of the incarnation. That light identifies God taking human flesh for the purpose of restoring the combination of Divinity with humanity, which is the work which Christ began on October 22, 1844; the work He is now concluding in the judgment of the living.

Ekigezo kya Yeekaalu kyaggulawo ekitangaala ky’Ekitabo ky’Eby’Abaleevi omutwe ogw’amakumi abiri mu ssatu; ekyo kyali ekitangaala kya Essanduuko y’Endagaano, era kye kitangaala kya Alufa eky’e Ssabbiiti y’olunaku olw’omusanvu n’ekitangaala kya Oomega eky’e Ssabbiiti y’omwaka ogw’omusanvu. Ekitangaala kya Ssabbiiti za Alufa ne Oomega kimanyisa ekitangaala ky’Okutwala omubiri gw’obuntu. Ekitangaala ekyo kimanyisa Katonda okutwala omubiri gw’obuntu olw’ekigendererwa eky’okuzzaawo okwegatta kw’Obwakatonda n’obuntu, kye mulimu Kristo gwe yatandika nga October 22, 1844; omulimu gw’akomekkereza kaakano mu musango gw’abalamu.

The light of Leviticus twenty-three brought together the alpha spring feasts with the omega fall feasts to produce the very history of December 31, 2023 through to the close of human probation. Within the line, the foundational test is marked as arriving on December 31, 2023, and the temple test is identified as beginning in 2025, which continues until the litmus test of the feast of trumpets. The voice in the wilderness that began in July of 2023 is marked by the feast of unleavened bread that ended five days after the waymark of three parts. Then a thirty-day period which was followed by a waymark of three parts that was followed by five days, thus illustrating the three steps of the everlasting gospel. The alpha waymark of three parts followed by five days being the first angel, the thirty days being the second angel and the omega waymark of three parts followed by five days to the Sunday law of Pentecost is the third angel.

Ekitangaala eky’Eby’Abaleevi 23 kyaleeta wamu embaga za Alufa ez’omu ntandikwa y’omwaka n’embaga za Omega ez’omu nkomerero y’omwaka, ne zivaamu olunyiriri lw’ebyafaayo olutandika nga 31 Desemba 2023 okutuuka ku kuggalawo kw’ekiseera ky’okusaasirwa ky’abantu. Mu luyiriri luno, okukemebwa okw’emisingi kulagiddwa ng’kutuuka ku 31 Desemba 2023; ate okukemebwa kwa Yeekaalu kulagiddwa ng’kutandika mu 2025, nga kwekweyongera okutuusa ku kukemebwa okw’okukakasa ddala okw’Embaga y’Ekkondeere. Eddoboozi mu ddungu eryatandika mu Julaayi 2023 limanyiddwa n’Embaga y’Omugaati Ogutalimu Yagi eyaggwa ennaku ttaano oluvannyuma lw’akabonero k’ekkubo ak’ebitundu bisatu. Oluvannyuma ne wabaawo ebbanga ly’ennaku amakumi asatu, ne lidirirwa akabonero k’ekkubo ak’ebitundu bisatu, ne lidirirwa ennaku ttaano, bityo nga kiraga emitendera esatu gya Enjiri ey’emirembe gyonna. Akabonero ka Alufa ak’ebitundu bisatu akagobererwa ennaku ttaano kye Malayika asooka; ennaku amakumi asatu ze Malayika owookubiri; ate akabonero ka Omega ak’ebitundu bisatu akagobererwa ennaku ttaano okutuuka ku etteeka lya Sande erya Pentekosite kye Malayika owookusatu.

Christ also opened the light of Leviticus twenty-three constructing the ark of the covenant in the temple testing time. The message or angel of the seventh-day Sabbath on one side of the ark, and the angel of the seventh-year Sabbath on the other side of the ark represent the covering cherubs looking into the ark. In the history of the sealing of the one hundred and forty-four thousand, the dual light of those two angels represent the seventh-day Sabbath and the doctrine of the incarnation represent a subject that will be studied for eternity.

Kristo era yaggulawo omusana ogw’Eby’Abaleevi 23, ng’azimba Essanduuko ey’Endagaano mu Yeekaalu mu kiseera eky’okugezesa. Obubaka oba malayika ogwa Ssabbiiti y’olunaku olw’omusanvu ku ludda olumu lw’Essanduuko, n’omalayika ogwa Ssabbiiti y’omwaka ogw’omusanvu ku ludda olulala lw’Essanduuko, bayimiririra Akerubi abakubikira abatunuulira mu Essanduuko. Mu byafaayo by’okuteekebwako akabonero kw’abo 144,000, omusana ogw’obubili ogw’abo bamalayika babiri guyimiririra Ssabbiiti y’olunaku olw’omusanvu n’ennyigiriza ey’okufuuka omubiri, nga zombi ziyimiririra ensonga ejja okuyigirizibwa emirembe gyonna.

Of course, if you aren’t able to see the seven times as the symbol of the jubilee, the spiritual Emancipation Proclamation of 1863, then you will not see that the alpha and omega prophecies of William Miller were the seven times and the twenty-three hundred days. Not being able to see the significance of those two related time prophecies prevents any recognition that 1798 represents the seven times, and 1844 represents the twenty-three hundred days. With that lack of knowledge it would be virtually impossible to see that when Leviticus twenty-three is brought together line upon line, placing its first twenty-two verses that set forth the spring feasts with the last twenty-two verses of the fall feasts; that the line begins with the seventh-day Sabbath represented by 1844, and the Sabbath that ends the line of forty-four verses is the Sabbath of the land represented by 1798.

Mazima ddala, singa tosobola kulaba emirundi musanvu nga akabonero ka Yubili, Okulangirirwa okw’Okwekulula okw’omwoyo okw’omwaka gwa 1863, tosobola kulaba nti eby’obunnabbi bya Alufa ne Omega bya William Miller byali emirundi musanvu n’ennaku 2,300. Obutasobola kulaba obukulu bw’eby’obunnabbi eby’obudde ebikwatagana ebyo bibiri buziyiza okutegeera nti 1798 kiyimirira emirundi musanvu, ate 1844 kiyimirira ennaku 2,300. Nga tolina kumanya okwo, kiba kyenyini nga tekisoboka kulaba nti bwe Leviitiko 23 bwe kiyungibwa awamu olunyiriri ku lunyiriri, nga ennyiriri ezisooka amakumi abiri mu abiri eziteekawo embaga ez’ekiseera ky’okumera ziteekebwa wamu n’ennyiriri ezisembayo amakumi abiri mu abiri ez’embaga ez’ekiseera ky’okukungula; olunyiriri lutandika ne Sabaata y’olunaku olw’omusanvu eyayimiririrwa 1844, era Sabaata emaliriza olunyiriri lw’enyiriri 44 ye Sabaata y’ettaka eyayimiririrwa 1798.

The inability to see the relation of the two Sabbaths represents the inability to see that the seven times of 1798 is humanity and the twenty-three hundred days of 1844 is Divinity. With a blindness that deep, it would seem virtually impossible to recognize that the alpha light of the seventh-day Sabbath and the omega light of the doctrine of the incarnation is identifying the work of Christ in combining His Divinity with fallen man’s humanity. The work of Christ in combining His Divinity with our humanity is the work of combining 1798 with 1844, for 1798 represents human flesh and 1844 represents Divinity.

Okulemererwa okulaba enkolagana ya Ssabbiiti ebbiri kulaga okulemererwa okulaba nti ebiseera musanvu eby’omu 1798 biyimirira Obuntu, ate ennaku enkumi bbiri mu bikumi bisatu ez’omu 1844 ziyimirira ObwaKatonda. N’obuzibe bw’amaaso obwo obw’amaanyi bwe bugenda okutuuka awo, kirabika nga kya kumpi okuba nga tekisoboka ddala okutegeera nti ekitangaala ky’Alufa kya Ssabbiiti ey’olunaku olw’omusanvu n’ekitangaala kya Omega eky’enyigiriza ey’Okufuuka Omubiri biri mu kulambulula omulimu gwa Kristo ogw’okugatta ObwaKatonda bwe n’obuntu bw’omuntu eyagwa. Omulimu gwa Kristo ogw’okugatta ObwaKatonda bwe n’obuntu bwaffe gwe gumu n’omulimu ogw’okugatta 1798 ne 1844, kubanga 1798 kiyimirira omubiri gw’omuntu, ate 1844 kiyimirira ObwaKatonda.

Humanity was created in the image of God, possessing a higher and lower nature. The higher nature of man is carnal and sold to sin. Christ gives a converted soul His mind at the moment of conversion, for conversion is where justification takes place, and to be justified is to be made righteous. The lower nature cannot be redeemed instantaneously, and the gospel promise of the lower nature is that we receive a glorified body at Christ’s return. The higher nature is the mind and the lower nature is the flesh. The higher nature is the prophecy of seven times that concluded on October 22, 1844 on the Day of Atonement when the seventh trumpet and the jubilee trumpet both began to sound. The seven times of the lower nature ended in 1798, for it cannot be renewed until the Second Coming of Christ.

Abantu baatondebwa mu kifaananyi kya Katonda, nga balina obutonde obw’awaggulu n’obwansi. Obutonde obw’awaggulu bw’omuntu bwa ky’omubiri, era bwatundibwa wansi w’ekibi. Kristo agiwa endowooza ye emmeeme eyakyusiddwa mu kiseera eky’okukyuka, kubanga mu kukyuka mwe muweererwa okulangirirwa ng’atuukirivu, era okulangirirwa ng’atuukirivu kwe kufuulibwa omutuukirivu. Obutonde obwansi tebusobola kununulibwa mu kaseera akamu amangu ddala, era okusuubiza kw’Enjiri okw’ekikwata ku butonde obwansi kwe kufuna omubiri ogw’ekitiibwa Kristo bw’anaakomawo. Obutonde obw’awaggulu ye ndowooza, ate obutonde obwansi ye mubiri. Obutonde obw’awaggulu ye obunnabbi bw’emirundi omusanvu obwaggwawo nga October 22, 1844 ku Lunaku lw’Okutangiririrwa, lwe akagombe ak’omusanvu n’akagombe ka Yubili byombi byatandika okukongezebwa. Emirundi omusanvu egy’obutonde obwansi gyaggwa mu 1798, kubanga terisobola kuzzibwa mu buggya okutuusa ku Kujja okwokubiri kwa Kristo.

The seven times of 1798, the seven times of 1844 and the twenty-three hundred years of 1844 represent the work of Christ that began on October 22, 1844. That work was to combine His Divinity with humanity, but when the temple that is made up of humanity and Divinity was to be united in 1844, 1798 was not to be included, for it represents the courtyard of the Gentiles.

Emirundi musanvu egya 1798, emirundi musanvu egya 1844, n’emyaka 2300 egyaggwa mu 1844, gikiikirira omulimu gwa Kristo ogwatandika nga 22 Okitobero 1844. Omulimu ogwo gwali gwa kugatta Obwakatonda bwe n’obuntu; naye bwe yeekaalu ezimbiddwa mu obuntu n’Obwakatonda yali egenda okugattibwa mu 1844, 1798 teyandibadde ya kubalirwamu, kubanga kiyamiririra Oluggya lw’Abamawanga.

The temple test includes the measuring of the temple, and early in the history of the unsealing that began in 2023, the unsealing of the seven thunders identified the history of the first disappointment to the great disappointment as the final and perfect manifestation of the history represented by the seven thunders, which inspiration says represent the events that transpired during the history of the first and second angels, and also of future events that would be disclosed in their order. The perfect fulfillment was placed within the framework of truth that was one of the first revelations that came in 2023. The disappointment at the beginning represented the omega disappointment, and in the middle was the Exeter camp meeting where the wise and foolish were separated based upon the “oil” of the message.

Ekigezo kya yeekaalu kirimu okumpima yeekaalu, era mu ntandikwa y’ebyafaayo by’okuggulwawo okwatandika mu 2023, okuggulwawo kw’emibwatuka musanvu kwalambika nti ebyafaayo okuva ku kusuulibwaamu essuubi okusooka okutuuka ku kusuulibwaamu essuubi okukulu bye byali okweyoleka okwasembayo era okutukirivu ddala kw’ebyafaayo ebyakiikirirwa emibwatuka musanvu, nga, bw’Okusikirizibwa kugamba, bukiikirira ebintu ebyaliwo mu byafaayo bya Malayika asooka n’owokubiri, era n’eby’omu biseera ebyali okubikkulirwa mu ntegeka yaabyo. Okutuukirizibwa okutukirivu ddala kwateekebwa mu nkalakalira y’amazima eyaliimu ku kubikkulirwa okusooka okwajja mu 2023. Okusuulibwaamu essuubi okw’omu ntandikwa kwakiikirira okusuulibwaamu essuubi kwa Omega, era wakati waabawo Olukiiko lw’Olusiisira e Exeter, mwe ab’amagezi n’abasirusiru baayawulibwa nga bushingiridde ku “amafuta” g’obubaka.

The temple of the Millerites was erected from disappointment to disappointment, thus identifying the temple of the one hundred and forty-four thousand is erected from July 18, 2020 unto the soon-coming Sunday law where the door closes in the parable, just as it did on October 22, 1844. The history represented by the seven thunders is the same history represented in the light of Daniel twelve. The light of Daniel twelve’s twelve hundred and ninety days directly connects to the thirty year period that is represented in verse eleven. It is also connected in the thirty years that are distinguished by the first representative of the covenant with a chosen people and the prophet who was raised up to identify the change of covenant relationship of literal Israel to spiritual Israel. The 30-days in the middle of the framework of Leviticus twenty-three is the same thirty years of the first step of Abraham’s threefold covenant with God. The thirty years from 508 to 538 in verse eleven is a symbol of the priesthood of the one hundred and forty-four thousand.

Yeekaalu y’Abamillerayiti yazimbibwa okuva ku kumenyebwa kw’essuubi okudda ku kumenyebwa kw’essuubi okwaddirira, era bwe kityo ne kiraga nti yeekaalu y’ab’e 144,000 ezimbibwa okuva nga 18 July 2020 okutuuka ku tteeka lya Sande erijja mangu, aw’oggalirwa oluggi mu lugero, nga bwe lwaggalibwa ku 22 October 1844. Ebyafaayo eby’ayimiriziddwa mu bubwatuka bw’enkuba obusanvu bye bimu n’ebiyimiriziddwa mu musana gwa Danyeri ekkumi n’abiri. Omusana ogw’ennaku 1,290 ogw’omu Danyeri ekkumi n’abiri gukwatagana butereevu ne kiseera eky’emyaka 30 ekiyimiriziddwa mu olunyiriri olw’ekkumi n’emu. Gugattibwa era mu myaka asatu egirambulibwa omuyimirira asooka w’endagaano n’abantu abalonde, era n’nabbi eyayimusibwa okulaga enkyukakyuka y’obukwataganya obw’endagaano okuva ku Isirayiri ey’ennyama okudda ku Isirayiri ey’Omwoyo. Ennaku 30 eziri wakati mu ntegeka y’Eby’Abaleevi 23 ze zimu n’emyaka asatu egy’ekitundu ekisooka eky’endagaano ey’emirundi esatu ey’Ibulayimu ne Katonda. Emyaka asatu okuva mu 508 okutuuka ku 538 mu olunyiriri olw’ekkumi n’emu ge kabonero k’obukabona bw’ab’e 144,000.

The 30-days in the Leviticus twenty-three structure are part of the forty days Christ taught His disciples face to face until He ascended. Thirty is a symbol of the priests who would begin to serve at thirty years of age. The thirty years of 508 unto 538 identify the transition of pagan Rome unto papal Rome, and in doing so they identify the transition of the Laodicean priesthood of the one hundred and forty-four thousand unto the Philadelphian priesthood of the one hundred and forty-four thousand. The transition takes place in three steps as represented by 508 when the “daily” was taken away, the decree of Justinian in 533, followed by the Sunday law of 538, as the transition was finalized.

Ennaku amakumi asatu eziri mu nteekateeka ya Eby'Abaleevi omutundu ogwa 23, ziri kikamu ku nnaku amakumi ana Kristo yayigiriza abayigirizwa be amaaso n'amaaso okutuusa lwe yalinnyira mu ggulu. Ennamba amakumi asatu ge kabonero ka bakabona abaali batandika okuweereza nga bali ku myaka amakumi asatu. Emyaka amakumi asatu okuva mu 508 okutuuka mu 538 eraga okukyuka kwa Loma ey'obusenzi okufuuka Loma ey'Obupapa, era mu kwo, emyaka egyo geraga okukyuka okuva mu obwakabona bwa Layodikiya bw'abo 144,000 okutuuka mu obwakabona bwa Firadelfiya bw'abo 144,000. Okukyuka kuno kwakolebwa mu mitendera esatu nga kulagirwa bwe kityo: mu 508 "daily" bwe yaggibwawo; ekiragiro kya Justinian mu 533; ne kigobererwa etteeka ly'Olunaku lwa Sande erya 538, era bwe batyo okukyuka kuno ne kumalizibwa.

Those thirty years represent 1989 unto the Sunday law, where God’s sealed Philadelphian people, will as His temple, be lifted up for all the world to see. The world will then judge between Christ who is represented by His people, who are seated in heavenly places with Christ and therefore are in the temple of God; or with the man of sin who is seated in the temple of God showing himself that he is God. At the soon-coming Sunday law the eleventh-hour workers, who are also the great multitude will be confronted with a foundational test. Is the seventh-day Sabbath God’s Sabbath or is the day of the sun, God’s Sabbath.

Emyaka amakumi asatu egyo giyimirira okuva mu 1989 okutuuka ku tteeka lya Ssande; mu kiseera ekyo abantu ba Katonda aba Firadelfiya, abaateekebwako akasindikizo, nga yeekaalu ye, balinyusibwa balabikire ensi yonna. Ensi olwo erisalawo wakati wa Kristo, akiikirirwa n’abantu be, abatudde mu bifo eby’omu ggulu wamu ne Kristo era ne kityo nga bali mu yeekaalu ya Katonda; oba ne musajja ow’ekibi, atuula mu yeekaalu ya Katonda ng’yeeyoleka ng’oyo ye Katonda. Ku tteeka lya Ssande erigenda okutuuka amangu, abakola b’essaawa ey’ekkumi n’emu, aba era be ekibiina ekinene nnyo, balituusibwako okukemebwa okw’omusingi. Sabaata y’olunaku olw’omusanvu ye Sabaata ya Katonda, oba olunaku olw’enjuba lwe Sabaata ya Katonda?

> “And now another scene passed before him. He had been shown the work of Satan in leading the Jews to reject Christ, while they professed to honor His Father’s law. He now saw the Christian world under a similar deception in professing to accept Christ while they rejected God’s law. He had heard from the priests and elders the frenzied cry, ‘Away with Him!’ ‘Crucify Him, crucify Him!’ and now he heard from professedly Christian teachers the cry, ‘Away with the law!’ He saw the Sabbath trodden under foot, and a spurious institution established in its place. Again Moses was filled with astonishment and horror. How could those who believed in Christ reject the law spoken by His own voice upon the sacred mount? How could any that feared God set aside the law which is the foundation of His government in heaven and earth? With joy Moses saw the law of God still honored and exalted by a faithful few. He saw the last great struggle of earthly powers to destroy those who keep God’s law. He looked forward to the time when God shall arise to punish the inhabitants of the earth for their iniquity, and those who have feared His name shall be covered and hid in the day of His anger. He heard God’s covenant of peace with those who have kept His law, as He utters His voice from His holy habitation and the heavens and the earth do shake. He saw the second coming of Christ in glory, the righteous dead raised to immortal life, and the living saints translated without seeing death, and together ascending with songs of gladness to the City of God.” Patriarchs and Prophets, 476.

> Era kaakano ekifaananyi ekirala kyayita mu maaso ge. Yaalagiddwa omulimu gwa Setaani ogw’okutwala Abayudaaya okugaana Kristo, nga mu kiseera kye kimu beeyatula nti bassaamu ekitiibwa etteeka lya Kitaawe. Kaakano yalaba ensi ey’Abakristaayo ng’eri wansi w’obulimba obufaanagana, nga beeyatula okukkiriza Kristo ate nga bagaanira etteeka lya Katonda. Yali awulidde okuva eri bakabona n’abakadde okukaaba okw’obusirusiro nti, ‘Mumuggyeeko!’ ‘Mumubambe ku musaalaba, mumubambe ku musaalaba!’ era kaakano yawulira okuva eri abayigiriza abeyita Abakristaayo okukaaba nti, ‘Muggyeeyo etteeka!’ Yalaba Ssabbiiti eyinyigirizibwa wansi w’ebigere, ate n’enteekateeka ey’obulimba n’eteekebwawo mu kifo kyayo. Nate Musa n’ajjuzibwa okwewuunya n’entiisa. Abakkiriza mu Kristo basobola batya okugaana etteeka eryayogerwa n’eddoboozi lye ku lusozi olutukuvu? Abatya Katonda basobola batya okulisaayo ku bbali etteeka eriri omusingi gw’obufuzi bwe mu ggulu ne mu nsi? Nga n’essanyu, Musa yalaba etteeka lya Katonda nga lyeewaanyisibwa era litumbulwa abeesigwa abatono. Yalaba olutalo olukulu olwasembayo lw’obuyinza bw’ensi olw’okuzikiriza abo abakuuma etteeka lya Katonda. Yatunuulira mu maaso ekiseera Katonda lw’anaayimuka okubonerera abatuuze b’ensi olw’obutali butuukirivu bwabwe, era abo abatidde Erinnya lye banaasitiribwa era bakwekebwa ku lunaku lw’obusungu bwe. Yawulira endagaano ya Katonda ey’emirembe n’abo abakuumye etteeka lye, bw’ayogera n’eddoboozi lye okuva mu kifo kye ekitukuvu ky’atuuliramu, ne eggulu n’ensi ne bikankana. Yalaba okudda kwa Kristo okwa kabiri mu kitiibwa, abafu abatuukirivu ne bazuukizibwa mu bulamu obutafa, n’abatukuvu abali balamu ne bakyusibwa nga tebalabye kufa, ne bonna wamu ne bayambuka n’ennyimba ez’essanyu okutuuka mu Kibuga kya Katonda. Bajjajja n’Abannabbi, 476.

The great multitude, who are Gentiles and one-hour laborers are tested by a foundational test, that is immediately followed by a temple test. Is the human temple of Rome with the man of sin going to be the rock or the sand which you build your faith upon? Or is it the temple of the incarnation, which is Divinity and humanity combined, which is the temple of the one hundred and forty-four thousand that Peter calls “a spiritual house?” In that period of testing of the foundation and temple the persecution will accomplish the litmus test of the third step and then human probation will close.

Ekibiina ekinene ennyo, ab’amawanga era abakozi b’essaawa emu, kigezebwa ekigezo ky’essiseko, nga kigobererwa amangu ddala ekigezo kya yeekaalu. Ye yeekaalu ey’omuntu eya Ruumi, ng’eri wamu n’omusajja w’ekibi, ejja kuba olwazi oba omusenyu gwe wazimbirako okukkiriza kwo? Oba ye yeekaalu ey’Okufuuka Omubiri, gye gattibwamu Obwakatonda n’Obuntu, ye yeekaalu y’aba 144,000 Peetero gy’ayita "ennyumba ey’omwoyo"? Mu kiseera ekyo eky’okugezesebwa kw’essiseko n’eyekaalu, okutulugunyizibwa kulituukiriza ekigezo kya "litimasi" eky’omutendera ogw’okusatu; oluvannyuma ekiseera ky’okugezesebwa ky’abantu kiriggalwa.

The Lion of the tribe of Judah is now filling in the hidden history of verse forty, and has introduced even more light with the three, two hundred and fifty-year prophecies of Cyrus, Nero and Trump; and he did so in the very time when He had emphasized the work of proclaiming the corrected message of Nashville. Nero’s line provides the framework of the final setting up of the image of the beast in the United States and then the world. Cyrus’ line of 457 BC identifies the history between Raphia and Panium, the history between the Ukrainian War and the Third World War that begins as Panium combines with Actium at the soon-coming Sunday law. Trump’s line ends this year on July 4th.

Empologoma ey’omu kika kya Yuda kati ajjuza ebyafaayo ebyakwekebwa eby’olunyiriri lw’amakumi ana, era ayingizizza ekitangaala ekisinga okuyitira mu obunnabbi busatu bwa myaka bikumi bibiri n’attaano bwa Cyrus, Nero ne Trump; era n’akikola mu kiseera kennyini mwe yali yateekako amaanyi ku mulimu ogw’okulangirira obubaka obutereezeddwa obwa Nashville. Olunyiriri lwa Nero luwa enteekateeka ey’emisingi ey’okuteekawo okw’enkomerero ekifaananyi ky’ensolo mu Amerika Amagatte, n’oluvannyuma mu nsi yonna. Olunyiriri lwa Cyrus olw’omwaka 457 BC lulambulula ebyafaayo ebiri wakati wa Raphia ne Panium, ebyafaayo ebiri wakati w’Olutalo lw’e Ukraine n’Olutalo lw’ensi olw’okusatu, olutandikira nga Panium lyeegatta ne Actium ku tteeka lya Ssande eririvaayo amangu. Olunyiriri lwa Trump luggwaawo mu mwaka guno nga Julaayi 4.

Nero is a symbol of persecution; the church of Smyrna identifies the history that continues until persecution ends 250 years later at the church of Pergamos and compromise. The line identifies the setting up of the image, and therefore aligns with the history when the image of Christ is being set up in His temple. The “edict” is the starting point that leads to the first Sunday law that is followed by the closed door of division between east and west, wise and foolish, wheat and tares and the saved or lost. The “edict” that begins the period is also the “edict” that begins the same testing period for the world. The “edict” is therefore the first and the last. Every waymark of Nero’s seventeen-year line is identifying the escalating persecution of the Sunday law crisis that begins with an “edict,” something of the order of a presidential “executive order.”

Nero kabonero k’okubonyaabonyezebwa; ekkanisa eya mu Simuna eraga ebyafaayo ebigenderera okutuusa okubonyaabonyezebwa lwe guggwa nga wayiseewo emyaka 250, ku kkanisa eya mu Perugamo n’obufeebya amazima. Olunyiriri luno lulaga kuteekebwawo kw’ekifaananyi, era bwe kityo luggatana n’ebyafaayo eby’essaawa we kuteekebwawo ekifaananyi kya Kristo mu Yeekaalu ye. “Ekiragiro” kye ntandikiro ekireeta etteeka erya Ssande eryasooka, era olivuddeko ne wabaawo omulyango oguggaliddwa ogw’okwawukana wakati w’Ebuvanjuba n’Ebugwanjuba, ab’amagezi n’abasirusiru, engano n’omuddo omubi, n’abawonyezebwa oba abazikirira. “Ekiragiro” ekitandika ekiseera kino kye kimu ne “kiragiro” ekitandika ekiseera ky’ekigezo kye kimu ku nsi. “Ekiragiro” ky’ekyo kye kisooka era ekisembayo. Akabonero k’ekkubo konna akali ku lunyiriri lwa Nero olw’emyaka 17 kalaga okweyongera kw’okubonyaabonyezebwa mu kiyongobero ky’etteeka lya Ssande, ekitandika n’“ekiragiro,” ekifaananako n’eky’enkula ya kiragiro kya pulezidenti ekiyitibwa “executive order.”

Cyrus’s three decrees of 457 BC identify a seventeen-year period with three waymarks at the end, as does Nero’s line and as does Cyrus’s other line, that ended with the arrival of the first, second and third angels from 1798 unto 1844. Cyrus’s three steps are the battle of Raphia, then ten years to the second step, and then seven years to the battle of Panium. The beginning and ending are both battles, thus bear the signature of the Alpha and Omega. The first period of ten years represents a period of testing that began in 2014 with the Ukrainian War and the second period ends seven years later at the battle of Panium.

Ebiragiro ebisatu bya Cyrus eby’omwaka 457 BC biraga ekiseera eky’emyaka kkumi n’omusanvu, nga ku nkomerero y’akyo waliwo obubonero busatu; era bwe kityo ne lunyiriri lwa Nero, era ne lunyiriri olulala lwa Cyrus: ebinnyiriri byombi byaggwaawo n’okutuuka kw’abamalayika—ow’olubereberye, ow’okubiri n’ow’okusatu—okuva mu 1798 okutuuka mu 1844. Ebitundu ebisatu eby’olugendo lwa Cyrus bye bino: entalo ey’e Raphia; oluvannyuma emyaka kkumi okutuuka ku kitundu eky’okubiri; era ne wabaawo emyaka musanvu okutuuka ku ntalo ey’e Panium. Entandikwa n’enkomerero byombi biri entalo, bwe kityo ne bireeta omukono gwa Alpha ne Omega. Ekiseera ekisooka eky’emyaka kkumi kikiikirira ekiseera eky’okugezesebwa ekyatandika mu 2014 n’Entalo ey’e Ukraine, era ekiseera eky’okubiri kiggwaawo oluvannyuma lw’emyaka musanvu ku ntalo ey’e Panium.

## Palmoni

Palmoni

Palmoni unsealed the message of time to the Millerites of the first and second angels’ history, and He unseals the message of numbers in the history of the one hundred and forty-four thousand, which is the history of the third angel.

Palmoni yabikkula obubaka bw’ebiseera eri Abamillerite mu byafaayo by’omalayika ow’olubereberye n’ow’okubiri, era abikkula obubaka bw’ennamba mu byafaayo by’abo ab’enkumi kikumi na amakumi ana mu nnya, ebyo bye byafaayo by’omalayika ow’okusatu.

The symbolic prophetic histories, such as the twenty-two years from 1776 unto 1798 represented by the Maccabean revolt identify the cause of the sixth kingdom’s beginning, and the cause of the fifth kingdom’s ending. The twenty-second president, Grover Cleveland was the alpha of presidents typifying the omega president of Donald Trump, as the only two presidents that served two non-consecutive terms. Trump is the twenty-second president to win a second term, when counting the other presidents who took over in a previous president’s term, together with the presidents that won a second term for themselves. The sixth kingdom of Bible prophecy began in 1798, after the twenty-two years from the Declaration of Independence. 1798 unto 2026 is represented by 22 at the alpha date and 22 at the omega date.

Ebyafaayo eby’obunnabbi eby’ekifananyi, gamba ng’emyaka amakumi abiri mu bbiri okuva mu 1776 okutuuka mu 1798 egyeyimiriddwa Obujeemu bwa Makabayo, biraga ensonga eyavuddeko okutandika kw’obwakabaka obw’omukaaga era ne nsonga eyavuddeko okulekera awo kw’obwakabaka obw’okutaano. Pulezidenti ow’amakumi abiri mu bbiri, Grover Cleveland, ye Alufa mu bapulezidenti, ng’ekifaananyi ekiraga Omega ya Pulezidenti Donald Trump, kubanga be babiri bokka abaakoleddeewo emirimu gy’obwa Pulezidenti emirundi ebiri nga emirundi egyo tegiddiraganwa. Trump ye pulezidenti ow’amakumi abiri mu bbiri okuwangula omulundi ogw’okubiri, bwe tubaliramu n’abapulezidenti abalala abaasikira omukulembeze eyasooka mu bbanga lye, awamu n’abapulezidenti abaawangulira bo bennyini omutendera ogw’okubiri. Obwakabaka obw’omukaaga obw’obunnabbi bwa Bayibuli bwatandika mu 1798, nga wayiseewo myaka amakumi abiri mu bbiri okuva ku Okulangiriro lw’Obwetwaze. 1798 okutuuka mu 2026 kiyimirizibwa 22 ku lunaku lwa Alufa ne 22 ku lunaku lwa Omega.

Three lines of eleven chapters that begin with the eleventh chapter and end in the twenty-second chapter. Each of the three eleven chapter lines contain an exact middle point represented by three verses. Genesis identifies when “circumcision” was given as the symbol of a covenant relationship with a chosen people. It was the first time a chosen people were given a sign representing a covenant people, and in Matthew the center three verses identify the Rock on which Christ would build His church. Those verses identify when Simon Barjona’s name was changed to Peter, which equates to one hundred and forty-four thousand. The middle of the line in Revelation identifies the covenant of death as it identifies the papacy as the eighth head that is of the seven. What do you suppose the implications are that chapter eleven in the Desire of Ages identifies the message of John the Baptist, and that chapter twenty-two identifies John’s death?

Emirongo esatu egy’essuula kkumi n’emu, agatandika n’essuula ey’ekkumin’emu ne gaggwa ku ey’amakumi abiri mu bbiri. Buli mulongo ku gyo gulina omutendera ogw’awakati ddala, ogulaga mu ebitundu bisatu. Olubereberye kiraga ekiseera lwe ‘obukomole’ bwawaibwa ng’akabonero k’obwegatta bw’endagaano n’abantu abalonde. Kye kyali eky’olubereberye abantu abalonde okuweereddwa akabonero akalaga abantu b’endagaano, era mu Matayo ebitundu ebisatu eby’awakati birambulula Olwazi Kristo lw’andizimbiddeko Ekkanisa ye. Ebitundu ebyo biraga ebbanga lwe erinnya lya Simooni Bariona lyakyusibwa ne lifuuka Peetero, ekingana 144,000. Ekitundu eky’awakati mu mulongo ogw’Okubikkulirwa kirambulula endagaano ey’okufa, nga kiraga obwapapa ng’omutwe ogw’omunaana, ate nga gwa mu musanvu. Olowooza amakulu agavaamu gali gatya nti essuula ey’ekkumin’emu mu Desire of Ages erambulula obubaka bwa Yokaana Omubatiza, ate essuula ey’amakumi abiri mu bbiri eraga okufa kwa Yokaana?

The middle of those chapters takes you to page 168, where the chapter titled Nicodemus begins. Chapter eleven is titled The Baptism and chapter twenty-two is titled Imprisonment and Death of John. Chapter eleven is a symbol of death, burial and resurrection, as is chapter seventeen and Nicodemus, and as is the death of John.

Omwaakati gw’ensuula ezo gukutuusa ku lupapula 168, mwe watandika essuula eyitibwa Nikodemo. Essuula ey’ekkumi n’emu eyitibwa Okubatizibwa, ate essuula amakumi abiri mu bbiri eyitibwa Okusibwa mu kkomera n’Okufa kwa Yokaana. Essuula ey’ekkumi n’emu ye akabonero k’okufa, okuziikibwa n’okuzuukira, nga bwe kiri ne ssuula ey’ekkumi n’omusanvu ne Nikodemo, era nga bwe kiri n’okufa kwa Yokaana.

We will continue these things in the next article.

Tujja okugenda mu maaso n’ebintu bino mu kiwandiiko ekiddako.

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