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

Ekitabo kya Yoweeri ne Ekkanisa y’Abadiventisti ab’Olunaku olw’omusanvu ey’e Lawodikiya - Ennamba amakumi abiri mu musanvu

Number Twenty-Seven

Ennamba Abiri mu Musanvu

Author

Jeff Pippenger

Published

January 14, 2026

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We are recording the truths which the Lion of the tribe of Judah is now unsealing. We are aligning truths in order to address the message of Joel, which Peter identified as the message of the latter rain in the book of Acts. We are approaching the truths that are now in the process of fulfillment, as the truths that accomplish the final separation of the two classes that are always manifested when a testing truth is unsealed. We also are addressing these very same unsealed truths as not only the words of the third angel who separates, but also as the words that accomplish the sealing of the one hundred and forty-four thousand. The third angel both purges and purifies.

Tuwandiika amazima Empologoma ey’omu kika kya Yuda gy’eri okuggulawo kaakano. Tuterereza amazima awamu olw’okwogera ku bubaka bwa Yoweeri, Peetero kye yategeeza nti bwe bubaka bw’enkuba ey’okuddirira mu Kitabo ky’Ebikolwa by’Abatume. Tutuukirira amazima agali kaakano mu nkola y’okutuukirizibwa, ng’agamazima agatuukiriza okwawulwamu okw’enkomerero kw’ebibinja bibiri ebirabikirawo bulijjo bwe gaggulwawo amazima agakebera. Era tukwatako gano gennyini amazima agaggulwawo nga si bigambo bya malayika ow’okusatu ayawulawo bwokka, naye nga era bigambo ebituukiriza okuteekebwako akabonero kw’abantu emitwalo kkumi n’enna n’enkumi nnya. Malayika ow’okusatu alongoosa era atukuza.

Since July of 2023, the Lion of the tribe of Judah has been progressively unsealing truths associated with the external and internal lines in the history of the remnant people of God. We are now opening the book of Matthew, for the purpose of understanding the role of Peter. Peter is a symbol of Christ’s covenant relationship with His Christian bride—the church that He would build upon the Rock. Peter represents the first and also the last Christian bride. Peter is represented as that very symbol in the middle verse of chapters eleven and twenty-two of Matthew, and those chapters are the middle chapters of Genesis and Revelations’ parallel lines of chapter eleven to twenty-two. Peter is representing the one hundred and forty-four thousand in the latter days, and in the passage, he is at Caesarea Philippi, which is Panium of Daniel 11:13–15.

Okuva mu July wa 2023, Empologoma y’ekika ky’e Yuda ebadde mpola mpola ebbikkula amazima agakwatanako ne layini ez’ebweru n’ez’omunda mu byafaayo by’abantu abasigalawo ba Katonda. Kati tuggulawo ekitabo kya Matayo, nga tugenderera okutegeera obuvunaanyizibwa bwa Peetero. Peetero afaananyiriza endagaano ya Kristo n’omugole we Omukristaayo - Ekkanisa gye yandizimba ku Lwazi. Peetero ayimirira omugole Omukristaayo ow’olubereberye era n’ow’enkomerero. Peetero ayimiriddwa ng’akabonero ako kennyini mu kitundu eky’omu wakati mu ssuula 11 ne 22 eza Matayo, era ezo ssuula ze ssuula ez’omu wakati mu layini ezigendererana ez’Olubereberye ne Okubikkulirwa okuva mu ssuula 11 okutuuka ku 22. Peetero ayimirira abantu 144,000 mu nnaku ez’enkomerero, era mu kyawandiikibwa ekyo ali e Kayisariya eya Firipi, ekyo kye Panium ekyogerwako mu Danyeri 11:13–15.

Peter is at Panium, and He is also located at the day of Pentecost, in the upper room at the third hour, and then in the temple at the ninth hour. The six hours represent the period of time when the one hundred and forty-four thousand are sealed leading up to the arrival of the Sunday law. The crucifixion of Christ also began at the third hour and He died at the ninth hour, which led to the resurrection, that began the Pentecostal season that ended with Peter at Pentecost at the third and ninth hour. When Providence sent the gospel to the Gentiles, Cornelius sent for Peter at the ninth hour. The third hour also represented the morning offering and the ninth hour the evening offering.

Petro ali e Panium, era alabikawo ne ku Lunaku lwa Pentekooti, mu kisenge eky’awaggulu ku ssaawa ey’okusatu, ate ne mu yeekaalu ku ssaawa ey’omwenda. Essaawa mukaaga zino ziyimirira ekiseera mwe abo emitwalo kkumi n’ennya n’enkumi ennya bateekebwako akabonero, nga zitwala okutuuka ku kujja kw’etteeka lya Ssande. Okubamba Kristo ku musaalaba kwatandika ku ssaawa ey’okusatu era n’afa ku ssaawa ey’omwenda, ekyo ne kireeta obuzuukuvu, obwo ne butandika ekiseera kya Pentekooti ekyaggwa nga Petro ali ku Pentekooti ku ssaawa ey’okusatu ne ku ssaawa ey’omwenda. Bwe kyatuukirira mu kutegeka kwa Katonda nti enjiri etumibwe eri Abaamawanga, Kolineliyo n’atuma bamuyite Petro ku ssaawa ey’omwenda. Era essaawa ey’okusatu yalaga ekiweebwayo eky’emakya, ate essaawa ey’omwenda yalaga ekiweebwayo eky’akawungeezi.

The six-hour period was represented by the period of the Exeter Camp meeting and the great disappointment of October 22, 1844. In Acts, Peter is represented as coming into unity with the others who make up the one hundred and forty-four thousand at the end of chapter one, when Judas is replaced with Matthias. The number has then been made up. There is a specific progression identified in the story.

Ekiseera ky’essaawa mukaaga kyayimiririzibwa ekiseera ky’Omukuŋaaniro e Exeter n’okuseerwa essuubi okunene olw’ennaku ya nga 22 Okitobba 1844. Mu Ebikolwa by’Abatume, Peetero alagibwa ng’ayingira mu bumwe n’abalala abatuukiriza 144,000 ku nkomerero y’omutwe ogusooka, Yuda bw’asikiribwa Matiyasi. Awo omuwendo nga gutuukiridde. Mu nnyumya eno, waliwo entambula entereeze eyalambikiddwa.

Peter is first in the upper room, and thereafter in the temple. When he is in the upper room it is the third hour, and in the temple, it is the ninth hour. The presentation at the third hour produced the baptism of three thousand souls.

Peetero asooka okubeera mu kisenge eky'awaggulu, oluvannyuma mu yeekaalu. Nga ali mu kisenge eky'awaggulu, kiba essaawa essatu; ate mu yeekaalu, kiba essaawa mwenda. Okwolesebwa okw'essaawa essatu kwavaamu okubatizibwa kw'emimeeme enkumi ssatu.

> Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. Acts 2:41.

> Awo bonna abaakiiriza mu ssanyu ekigambo kye ne babatizibwa; era ku lunaku olwo olwennyini ne bayongerwako eri bo emmeeme nga enkumi ssatu. Ebikolwa by'Abatume 2:41.

From the numbering at the end of chapter one, until the temple at the ninth hour the period represents the sealing of the one hundred and forty-four thousand.

Okuva ku kubalibwa okuli ku nkomerero y’essuula esooka okutuusa ku yeekaalu mu ssaawa ey’omwenda, ekiseera ekyo kiyimirira okuteekebwako akabonero kw’abantu 144,000.

The one hundred and forty-four thousand will present the message of justification by faith, which is the third angel’s message in verity. Justification is the work of God in laying the glory of man in the dust, as Sister White has so aptly noted.

Aba emitwalo kkumi n’ennya n’enkumi nnya balirangirira obubaka bw’okutuukirizibwa olw’okukkiriza, obuli obubaka bw’omulayika ow’okusatu mu mazima ddala. Okutuukirizibwa ye nkola ya Katonda ey’okussa ekitiibwa ky’omuntu mu vvu, nga Sister White bwe yategeeza bulungi.

> “What is justification by faith? It is the work of God in laying the glory of man in the dust, and doing for man that which it is not in his power to do for himself. When men see their own nothingness, they are prepared to be clothed with the righteousness of Christ. When they begin to praise and exalt God all the day long, then by beholding they are becoming changed into the same image. What is regeneration? It is revealing to man what is his own real nature, that in himself he is worthless. These lessons you have never learned. Oh, that you could realize the value of the human soul.” Manuscript Releases, volume 20, 117.

> Okulangirirwa obutuukirivu olw’okukkiriza kye ki? Kye kikolwa kya Katonda eky’okuteeka ekitiibwa ky’omuntu mu vvu, era n’okukolera omuntu ekyo ekitali mu buyinza bwe okukikolera ye kennyini. Bwe abantu balaba obutaliimu bwabwe bennyini, baba bategekeddwa okwambazibwa obutuukirivu bwa Kristo. Bwe batandika okutendereza n’okugulumiza Katonda olunaku lwonna, bwe bamutunulira bafuulibwa mu kifaananyi kye kye kimu. Okuzalibwa okuggya kye ki? Kwe kulaga omuntu ennono ye ey’amazima, nti mu ye kennyini taliimu mugaso. Amasomo gano toogayizeko. Ayi, singa oyinza okutegeera omuwendo gw’emmeeme y’omuntu. Manuscript Releases, Voliyumu 20, 117.

An example of the message of justification as presented by the one hundred and forty-four thousand is Gideon, who is a covenant man, for his name was changed to Jerubbaal. Gideon’s message consisted of him placing a lit torch inside an earthen vessel, then smashing the vessel, blowing a trumpet and crying out, “the sword of the Lord and Gideon.” The sword of Gideon was also the Lord’s sword, for the sword is God’s Word, which is the combination of Divinity with humanity. That message was represented by the trumpet and his shout, as he broke the vessel. The vessel is humanity, that must be broken, or humbled into the dust, so the glory of God’s light might shine forth.

Ekyokulabirako ky'obubaka bw'okuteekebwako obutuukirivu nga bwe kyayolesebwa aba 144,000 ye Gidiyoni, eyali omusajja w’endagaano, kubanga erinnya lye lyakyusibwa ne lyitibwa Yerubbaali. Obubaka bwa Gidiyoni bwalimu okuteeka ettabaaza eyaka mu nsuwa y’ebbumba, n’alyoka amenya ensuwa, n’afuuyira ekiwuubaalo n’ayogerera waggulu nti, “ekitala kya Mukama ne kya Gidiyoni.” Ekitala kya Gidiyoni kyali era ekitala kya Mukama, kubanga ekitala kye Kigambo kya Katonda, ekigatta Obwakatonda n’obuntu. Obubaka obwo bwalangiibwa mu kiwuubaalo n’okuwoolera kwe, bwe yamenya ensuwa. Ensuwa ye obuntu, erina okumenyebwa, oba okukkakkanyizibwa mu vvu, okusobola ekitiibwa ky’ekitangaala kya Katonda okweraga.

Before proclaiming the message Gideon gathered 300 men through a testing process. When the process ended, Gideon had three hundred men. 300 is a tithe of the three thousand at Pentecost. They represent the army that is raised up in Ezekiel thirty-seven, who enter into the everlasting covenant.

Nga tannalangirira obubaka, Gideoni yayisa abasajja mu mutendera ogw’okugezesa n’alondamu abasajja bikumi bisatu. Omutendera bwe gwaggwa, Gideoni yasigala n’abasajja bikumi bisatu. Ebikumi bisatu bye b’ekkumi ly’enkumi ssatu ku Pentekooti. Bakiikirira eggye erizuukizibwa mu Ezeekyeri amakumi asatu mu musanvu, eriyingira mu ndagaano ey’obutaggwaawo.

> So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Ezekiel 37:10, 11.

> Awo ne nnalagula nga bwe yandagira, ne omwoyo ne bayingiramu, ne balamu, ne bayimirira ku bigere byabwe, eggye ddene ennyo. Awo n’ayogera nange nti, Mwana w’omuntu, amagumba gano ge nnyumba yonna eya Isirayiri: laba, bagamba nti, Amagumba gaffe gamaze okukaluuka, era essuubi lyaffe libuzeewo; twasaliddwaawo. Ezekyeri 37:10, 11.

The house of Israel is cut off for their parts, and Ezekiel is going to illustrate how the parts of Judah and Ephraim that have been cut off will become one nation. That army is made up of two sticks that have been apart, but that are joined into one stick, when they enter into covenant with God.

Ennyumba ya Isirayiri ekatiddwa mu bice byayo, era Ezekyeri agenda kulaga engeri ebitundu bya Yuda ne Efulayimu ebyasaliddwaamu bwe binaafuuka eggwanga limu. Eggye eryo likolebwa ku miggo ebiri egyabadde giwukanye, naye gigattibwa ne gifuuka omuggo gumu, bwe bayingira mu ndagaano ne Katonda.

> Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:26–28.

> Era ndikola nabo endagaano ey’emirembe; era eriba endagaano ey’olubeerera nabo: era ndibatuuza, ndibayongera obungi, era nditeeka ekifo kyange ekitukuvu wakati mu bo olubeerera. Weema yange nayo eribeera nabo; nze ndiba Katonda waabwe, nabo banaabeera abantu bange. Era ab’amawanga bagenda kumanya nti nze Mukama ntukuza Isirayiri, nga ekifo kyange ekitukuvu kiri wakati mu bo olubeerera. Ezeekyeri 37:26-28.

The “heathen shall know that the Lord” sanctifies Israel, when He puts His sanctuary into their midst. The joining of God’s sanctuary to God’s people represents the joining of the human temple with the divine temple, and when that occurs, God’s faithful 300 are sealed, and the world can only be warned by seeing a people who are sanctified during the Sunday law crisis.

Ab’amawanga balimanya nti Mukama atukuza Isirayiri, bw’ateeka ekifo ekitukuvu kye wakati mu bo. Okugattibwa kw’ekifo ekitukuvu kya Katonda n’abantu ba Katonda kuyimirira okugattibwa kw’ekaalu ey’obuntu n’ekaalu ey’obwakatonda, era bwe kibeera kityo, abantu 300 abeesigwa ba Katonda bateekebwako akabonero, era ensi esobola kulabulwa kyokka nga eraba abantu abatukuzibwa mu kiseera ky’ekizibu ky’etteeka lya Ssande.

> “The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.

> Omulimu gw’Omwoyo Omutukuvu kwe okukangavvula ensi ku kyono, ku butuukirivu era n’okusala omusango. Ensi esobola kulabulwa mu ngeri emu yokka: bwe eraba abo abakkiriza amazima batukuziddwa mu mazima, nga bakolera ku misingi egya waggulu egy’obutukuvu, nga balaga mu ngeri eyawaggulu ennyo ennyiriri ey’okubawula pakati w’abakuuma ebiragiro bya Katonda n’abo ababisambirira wansi w’ebigere byabwe. Okutukuzibwa kw’Omwoyo kulaga obuwawule wakati w’abo abalina akabonero ka Katonda n’abo abakuuma olunaku lw’okuwummula olw’obulimba. Bw’ekigezo kinaatuuka, kijja kulabikika bulungi nti akabonero k’ensolo kye ki. Kye kukuuma olunaku lwa Sande. Abo, oluvannyuma okuwulira amazima, abakyalutwala olunaku luno ng’olutukuvu, balina ku bo akasayini k’omusajja w’ekibi, eyalowooza okukyusa ebiseera n’amateeka. Bible Training School, 1 Desemba 1903.

God’s sanctuary is joined to His church when the church transforms from the church militant unto the church triumphant. The covenant referred to by Ezekiel, is set forth in connection with the joining of the two sticks, that form one nation.

Ekifo ekitukuvu kya Katonda kiyungibwa n’ekkanisa ye ekkanisa bw’ekyuka okuva mu Kkanisa ey’Olutalo ne efuuka Kkanisa ey’Obuwanguzi. Endagaano Ezekyeri gy’ayogerako eteekebwawo mu kukwatagana n’okugattibwa kw’emiggo ebiri, ne gifuka eggwanga limu.

> Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them,

> Bagambe nti, Bw’ati bw’ayogera Mukama Katonda: Laba, nditwala omuggo gwa Yosefu, oguli mu mukono gwa Efulayimu, n’ebika bya Isirayiri banne, era ndibateeka wamu naye, wamu n’omuggo gwa Yuda, ne mbafuula omuggo gumu, era banaabeera bumu mu mukono gwange. Era emiggo gy’owandiikako gijja kubeera mu mukono gwo mu maaso gaabwe. Era bagambe nti,

> Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwellingplaces, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. Ezekiel 37:19–23.

> Bw’ati bw’ayogera Mukama Katonda: Laba, ndiggya abaana ba Isiraeri mu bannaggwanga mwe bagendemu, ne mbakuŋŋaanya ku buli ludda, ne mbaleeta mu nsi yaabwe: Era ndibafuula eggwanga limu mu nsi ku nsozi za Isiraeri; era kabaka omu aliba kabaka waabwe bonna: so tebaliba nate amawanga abiri, so tebagabanibwenga nate mu bwakabaka bubiri ddala: So tebalikweyonooneza nate n’ebifaananyi byabwe, newaakubadde n’ebintu byabwe ebyenyinyizibwa, newaakubadde n’ebyonoonyi byabwe byonna: naye ndibanunula okuva mu bifo byonna mwe babeera, mwe baayonoona, ne mbatukuza: era baliba bantu bange, nange ndiba Katonda waabwe. Ezekyeri 37:19-23.

The stick of Ephraim and the stick of Judah are the two 2520 year scatterings against Ephraim and Judah that reached their conclusion on 1798 and October 22, 1844, respectively. They became the single nation of modern spiritual Israel on October 22, 1844, when the work of cleansing His people, or His sanctuary began. That history typifies the history of the one hundred and forty-four thousand who will be purged and purified (cleansed) by the Messenger of the Covenant who suddenly comes to his temple at the Sunday law. When that purging is fulfilled, just in advance of the Sunday law, the church triumphant will have a king over them, and that king is David, who began his reign at thirty years old. It is the same David that in Matthew chapter one, is the fourteenth generation since Abraham. This identifies a third witness of David at the Sunday law. The mighty army that is raised up from the two sticks is led by king David, when the church is purged of tares.

Omuggo gwa Efulayimu n’omuggo gwa Yuda giyimirira okusaasaanyizibwa okubiri okw’emyaka 2520 okwa Efulayimu n’okwa Yuda, okwatuuka ku nkomerero; ku kya Efulayimu mu 1798, ate ku kya Yuda nga 22 Okitobba 1844. Mu nga 22 Okitobba 1844 byafuuka eggwanga limu erya Isirayiri ey’omwoyo ey’obudde buno, lwe yatandika omulimu ogw’okutukuza abantu be, oba ekifo ekitukuvu kye. Eyo ngeri y’ebyafaayo eragirira ku byafaayo by’abakikumi mu nkaaga mu nnya (144,000), abalisingejebwa ne batukulibwa (okutukulizibwa) Omubaka w’Endagaano bw’ajja mangu mu yeekaalu ye mu kiseera ky’etteeka lya Ssande. Bw’anaaba nga okusengejja okwo kuweddewo, nga katono ddala nga tennaba kutuuka etteeka lya Ssande, Ekkanisa eyawangudde eriba n’kabaka alibafuga, era kabaka oyo ye Dawudi, eyatandika okufuga nga yaakaweza emyaka asatu. Ye Dawudi oyo, Matayo essuula esooka bw’egamba, ye omulembe ogw’ekkumi n’enna okuva ku Ibulayimu. Kino kiraga omujulirwa ow’okusatu owa Dawudi ku kiseera ky’etteeka lya Ssande. Eggye eddene erikkuzibwa okuva ku miggo egyo ebiri, likulemberwanga Kabaka Dawudi, nga ekkanisa esangulwamu obwogi.

> And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Ezekiel 37:24, 25.

> Era Dawudi omuddu wange aliba kabaka waabwe; bonna baliba n’omusumba omu: era balitambulira mu misango gyange, ne bakuuma ebiragiro byange, ne babikola. Era balituula mu nsi gye mpadde Yakobo omuddu wange, gyebaatuulamu bajjajjammwe; era balibeerangamu, bo n’abaana baabwe, n’abaana ba baana baabwe emirembe gyonna: era Dawudi omuddu wange aliba omulangira waabwe emirembe gyonna. Ezeekyeri 37:24, 25.

That army is also the priests of first Peter chapter two, that are thirty years old when they begin their service.

Eggye eryo era be bakabona ab'omu 1 Peetero essuula ey'okubiri, abalina emyaka amakumi asatu bwe batandika okuweereza kwabwe.

> Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.

> Era nammwe, nga mayinja amalamu, muzimbibwa okubeera enju ey’Omwoyo, okubeera obwakabona obutukuvu, okuwaayo ssaddaaka ez’Omwoyo, ezikkirizibwa eri Katonda mu Yesu Kristo. 1 Peetero 2:5.

Those priests were also typified by the three hundred Millerite preachers who took the three hundred 1843 charts that were published, and employed the charts to take the message to their generation.

Ate n’abo bakabona baafaananyizibwa n’ababuulizi b’Abamillerite ebikumi bisatu abaatwala ebyapa bya 1843 ebikumi bisatu ebyasindikibwa, ne bakozesa ebyapa ebyo okutwala obubaka eri emulembe gwabwe.

> “After some discussion on the subject, it was voted unanimously to have three hundred similar to this one lithographed, which was soon accomplished. They were called ‘the ‘43 charts.’ This was a very important Conference.” The Autobiography of Joseph Bates, 263.

> "Oluvannyuma lw'okukubaganya ebirowoozo ku nsonga eno, ne bakkiriziganya bonna okukubisa ebipande ebikumi bisatu ebifaanagana n'kino mu ngeri ya lithograph, ekyo ne kikolebwa mangu. Byayitibwa 'ebipande bya '43'. Olukiiko luno lwali lw'obukulu ennyo." Ebyafaayo by'obulamu bwa Joseph Bates, 263.

> “Now our history shows that there were hundreds teaching from the same chronological charts that William Miller was, all of one stamp. Then it was the oneness of the message all on one theme, the coming of the Lord Jesus at a certain time, 1844.” Joseph Bates, Early SDA Pamphlets, 17.

> "Kaakano ebyafaayo byaffe biraga nti waaliwo abantu abaali mu bikumi abaayigirizanga nga bakozesa empapula eziraga ennyiriri y’ebiseera, ezo zeemu William Miller ze yakozesanga, bonna mu ngeri emu. Olwo ne wabaawo obumu bw’obubaka, bwonna ku mulamwa gumu: okujja kwa Mukama Yesu mu kiseera ekirambikiddwa, 1844." Joseph Bates, Early SDA Pamphlets, 17.

The 300 Millerite preachers accomplished their work during the history of the first angel, and inspiration informs us the first angel typifies the third angel. They were according to Joseph Bates, “all of one stamp.” Gideon instructs his army of three hundred to do as he did. The 300 Millerite preachers, who were typified by Gideon’s army of three hundred, are to be aligned at 9/11, where the first message is empowered and the testing begins.

Ababuulizi ba Millerite bikumi bisatu baatuukiriza omulimu gwabwe mu byafaayo bya malayika ow’olubereberye, era obutegeezebwa bututegeeza nti malayika ow’olubereberye afaananiriza malayika ow’okusatu. Ng’okugamba kwa Joseph Bates, “bonna baali ba ngeri emu.” Gideoni alagira eggye lye ery’abasajja bikumi bisatu okukola nga bwe yakola ye. Ababuulizi ba Millerite bikumi bisatu, abaafaananyizibwa n’eggye lya Gideoni ery’abasajja bikumi bisatu, balina okuteekebwa mu nnyiriri ku 9/11, we obubaka obw’olubereberye bufuna amaanyi era okukebera ne kutandika.

> Then Jerubbaal, who is Gideon, and all the people that were with him, rose up early, and pitched beside the well of Harod: so that the host of the Midianites were on the north side of them, by the hill of Moreh, in the valley. And the Lord said unto Gideon, The people that are with thee are too many for me to give the Midianites into their hands, lest Israel vaunt themselves against me, saying, Mine own hand hath saved me. Now therefore go to, proclaim in the ears of the people, saying, Whosoever is fearful and afraid, let him return and depart early from mount Gilead. And there returned of the people twenty and two thousand; and there remained ten thousand. And the Lord said unto Gideon, The people are yet too many; bring them down unto the water, and I will try them for thee there: and it shall be, that of whom I say unto thee, This shall go with thee, the same shall go with thee; and of whomsoever I say unto thee, This shall not go with thee, the same shall not go.

> Ne Yerubbaali, ye Gidiyoni, n’abantu bonna abaali naye, ne baazuukira enkya ennyo, ne basiisa olusiisira okumpi n’ensulo eya Harodi; ne bityo Abamidiani ne babeera ku bukiikakkono bwabwe, okuliraana olusozi lwa More, mu kiwonvu. Mukama n’agamba Gidiyoni nti, Abantu abali naawe bangi nnyo nze okubawa Abamidiani mu ngalo zaabwe, ne Isirayiri ne beegulumiza mu maaso gange nga boogera nti, Omukono gwange gwe gunnunudde. Kale genda, oyogerere mu matu g’abantu nti, Buli atya era ali n’omwoyo omunafu, addemu addeyo mangu okuva ku lusozi Gireyaadi. Awo ne baddayo abantu 22,000; ne basigalayo 10,000. Mukama n’agamba Gidiyoni nti, Abantu bakyali bangi nnyo; babatwale ku mazzi, nange ndibagezesa eyo ku lulwo; era ekigenda okuba bwe kityo: ono gwe nnaakugamba nti, Ono agenda naawe, ono agenda naawe; n’oyo gwe nnaakugamba nti, Ono tagenda naawe, ono tajja kugenda.

> So he brought down the people unto the water: and the Lord said unto Gideon, Every one that lappeth of the water with his tongue, as a dog lappeth, him shalt thou set by himself; likewise every one that boweth down upon his knees to drink. And the number of them that lapped, putting their hand to their mouth, were three hundred men: but all the rest of the people bowed down upon their knees to drink water. Judges 7:1–6.

> Awo n’aleeta abantu ku mazzi: era Mukama n’agamba Gidiyoni nti, Buli ayoola amazzi n’olulimi lwe, ng’embwa bwe eyoola, omuteeke ku ludda lwe yekka; era n’oyo yenna agunama ku mawondo ge okunywa. Ate omuwendo gw’abo abayoola, nga bateeka omukono ku kamwa kaabwe, baali abasajja bikumi bisatu: naye abantu abalala bonna baagunama ku mawondo gaabwe okunywa amazzi. Abalamuzi 7:1-6.

Gideon’s name is changed to Jerubbaal, meaning “to contend with Baal.” Gideon means “feller,” and John the Baptist laid the ax at the foot of the tree. John typified William Miller, the messenger of the first angel, which is where Gideon aligns. Gideon is Miller, the alpha Elijah, in the history of the three angels.

Erinnya lya Gidyoni lyakyusibwa ne lifuuka Yerubbaali, nga kitegeeza "okulwanagana ne Baali." Erinnya lya Gidyoni litegeeza "asala emiti," era Yokaana Omubatiza yateeka embazzi ku mizi gy’omuti. Yokaana yalaga mu kifaananyi William Miller, omubaka w’omalayika asooka; era awo we Gidyoni yeegatta. Gidyoni ye Miller, Eriya wa Alufa, mu byafaayo eby’abamalayika abasatu.

The Midianites are the northern enemy, and they pitched by the hill of Moreh, and Gideon by the well of Harod, meaning fear and terror. 9/11 introduced terrorism and the first message is a call to fear God. Gideon is at 9/11, the well of Harod (terrorism), and the northern enemy in the valley by the hill of Moreh, meaning early rain. At 9/11 the sprinkling of the latter rain, which is the early rain, began to fall from the hill of Moreh. After the first of two tests, the twenty-two thousand were sent home from mount Gilead. Gilead means waymark, and the waymark where the twenty-two thousand were sent home is the first disappointment of April 19, 1844 or July 18, 2020. Twenty-two marks the waymark of the first disappointment, just as 22 identifies the day when the great disappointment arrived on October 22, 1844.

Abamidiani be balabe ab’e bukiikakkono, ne baasimba olusiisira okumpi n’olusozi lwa Moreh, ate Gideyoni n’asimba awali ensulo ya Harod, ekitegeeza okutya n’entiisa. 9/11 yayanjula obutujju, era obubaka obusooka kwe kuyita abantu okutyanga Katonda. Gideyoni ali ku 9/11, ku nsulo ya Harod (obutujju), era abalabe ab’e bukiikakkono bali mu kiwonvu okumpi n’olusozi lwa Moreh, ekitegeeza enkuba eyasooka. Ku 9/11, okufukizibwa kw’enkuba ey’oluvannyuma, gye nno y’enkuba eyasooka, kwatandika okugwa okuva ku lusozi lwa Moreh. Oluvannyuma lw’okukemebwa okusooka ku bibiri, abantu 22,000 baasindikibwa ewaabwe okuva ku Lusozi lwa Gireyaadi. Gireyaadi kitegeeza kabonero k’ekkubo, era kabonero k’ekkubo we 22,000 baasindikibwa ewaabwe kwe kusuulibwaamu essuubi okusooka okw’ennaku eza April 19, 1844 oba July 18, 2020. Omuwendo 22 alaga kabonero k’ekkubo ak’okusuulibwaamu essuubi okusooka, nga bwe 22 bwe gulaga olunaku lwe watuuka okusuulibwaamu essuubi okukulu ku October 22, 1844.

The next test was the test of the water, illustrated in Millerite history by the Exeter camp meeting, where there were two tents associated with water, thus representing two classes of worshippers. Exeter means “fortress on the water,” and the other tent was occupied by the foolish virgins from Watertown. Exeter represents the water test of Gideon, but it was not the water so much, as the methodology employed to drink the water. One class was too weary to keep moving as they scooped up the water, and the other class kept moving forward. One class was the weary class, represented by Leah in contrast with Rachel, who was the good traveler.

Ekigezo ekyaddirira kye kyali ekigezo ky’amazzi, nga kiragibwa mu byafaayo by’Abamillerite ku lukiiko lw’ekambi e Exeter, awaaali emitenti ebiri egyagattibwa ku mazzi, bwe kityo ne gikiikirira ebika bibiri by’abasinzizi. Exeter kitegeeza ‘ekigo ku mazzi,’ ate ententi endala yali ejjudde abawala abata magezi abava e Watertown. Exeter ekiikirira ekigezo ky’amazzi kya Gideyoni, naye tekwali ku mazzi nnyo, wabula ku ngeri eyakozesebwa okunywa amazzi. Ekika kimu kyali ekyakooye ne kirema okuyongera okugenda nga kikumba amazzi, ate ekika ekirala kyayongera okugenda mu maaso. Ekika kimu kyali ekyakooye, ekiikirirwa Leeya, nga kyawukanira ddala ne Laakeeri eyali omutambuze mulungi.

The ministry of Future for America was Gideon at 9/11, when the first of two tests would purge a large class from Gideon’s band. The terrorism of 9/11 identifies the well of Harod’s fear and terror, and the hill of Moreh identifies the beginning of the latter rain. A separation took place on July 18, 2020 when twenty-two-thousand left, thus marking the arrival of the tarrying time with the number twenty-two. Gideon’s three hundred are those who pass the second test, which is the test of the methodology of the latter rain as identified in Isaiah twenty-eight.

Obuweereza bwa Future for America bwali nga Gideoni ku 9/11, lwe kugezebwa okwasooka mu bibiri ne kusunsula ekibinja kinene okuva mu ggye lya Gideoni. Obutemu bw’abaterrorist obwa 9/11 bulaga oluzzi lwa Harod olw’okutya n’entiisa, ate olusozi lwa Moreh bulaga okutandika kw’enkuba ey’oluvannyuma. Wabaddewo okuwukana nga Julaayi 18, 2020, abantu 22,000 bwe baavaawo, nga kino kimaka okujja kw’ekiseera eky’okulindirira n’omuwendo 22. Abantu 300 ba Gideoni be bayita mu kugezebwa okw’okubiri; okwo kwe kugezebwa ku nkola y’enkuba ey’oluvannyuma, nga bwe kulagiddwa mu Isaaya 28.

Peter is at Panium as well as Pentecost. Pentecost is the Sunday law, and Daniel eleven verse sixteen is also the Sunday law. Verses thirteen through fifteen of chapter eleven of Daniel are Panium, and those verses represent the external prophetic history that leads to the Sunday law, and Peter in Acts, at the third and ninth hour represent the internal prophetic history that leads to the Sunday law. The external line is identifying the history that leads to the mark of the beast, and the internal identifies the history of the sealing of the one hundred and forty-four thousand. With Peter being such an important symbol in both the external and internal history that is now in the process of fulfillment, it seemed appropriate to place Peter into the prophetic context which runs below the surface reading of Scripture.

Peetero ali e Panium era ne Pentekooti. Pentekooti ye tteeka lya Sande, era Danieri essuula 11, ekitundu 16, nacyo kye tteeka lya Sande. Ebitundu 13 okutuuka ku 15 eby’omu essuula 11 eya Danieri bye Panium, era ebitundu ebyo biyimirira ebyafaayo eby’obunnabbi eby’ebweru ebireeta tteeka lya Sande, ate Peetero mu Ebikolwa by’Abatume, mu ssaawa ey’okusatu n’ey’omwenda, ayimirira ebyafaayo eby’obunnabbi eby’omunda ebireeta tteeka lya Sande. Olunyiriri olw’ebweru lwe lulambulula ebyafaayo ebireeta akabonero k’ensolo, ate olunyiriri olw’omunda lulambulula ebyafaayo eby’okutekwako akabonero kw’abo 144,000. Nga Peetero ali akabonero ak’amaanyi mu byafaayo ebyombi eby’ebweru n’eby’omunda ebyo ebiri mu ntambuza y’okutuukirizibwa kati, kyalabika nga kisaanidde okuteeka Peetero mu mbeera y’obunnabbi etambulira wansi w’okusoma okwa bweru kw’Ebyawandiikibwa.

The twelve Messianic prophecies that are marked as fulfilled in the book of Matthew represent the history of the one hundred and forty-four thousand. The “time of the end” marks the beginning of a reformatory movement, and just as the birth of Aaron and Moses marked the “time of the end” in the line of Moses, the alpha of Christ, so too the birth of John, and his cousin Jesus marked the “time of the end” in 1989. Whether it is worthwhile to consider the twelve Messianic prophecies is more intriguing, when placed in context by raising another question. What other biblical book marks as many Messianic fulfillments as found in Matthew?

Obunnabbi obwa Masiya kkumi na bbiri, obulaga mu kitabo kya Matayo ng’ebituukiriziddwa, buyimirira ebyafaayo by’aba 144,000. ‘Ekiseera eky’enkomerero’ kiraga entandikwa y’akadde k’ennongoosereza; era nga bwe kyali, okuzalibwa kwa Alooni ne Musa kwalaga ‘ekiseera eky’enkomerero’ mu mulembe gwa Musa, Alufa ya Kristo, bwe kityo ne okuzalibwa kwa Yokaana ne Yesu muganda we kwalaga ‘ekiseera eky’enkomerero’ mu mwaka gwa 1989. Okwebuuza oba ky’omugaso okutunuulira obunnabbi obwa Masiya kkumi na bbiri kisinga okusikiriza bwe tukiteeka mu mbeera nga tubuzizza ekibuuzo ekirala. Kitabo ki ekirala eky’omu Bayibuli ekiraga okutuukirizibwa kungi kwa bunnabbi bwa Masiya ng’ebisangibwa mu Matayo?

> “The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.

> Omulimu gwa Katonda ku nsi gulaga, okuva ku mulembe okutuuka ku mulala, okufaananagana okwa kitalo mu buli nkyukakyuka ennene oba entambula y’eddiini. Emisingi gy’enkola ya Katonda mu kukolagana n’abantu giba gimu bulijjo. Entambula ez’amaanyi ez’omu kiseera kino zifaanagana n’ezo ez’edda, era ebintu bye yayitamu ekkanisa mu myaka egy’edda birimu eby’okuyigirako eby’omuwendo omunene ku biseera byaffe. Empaka Enene, 343.

Every reformatory movement has a starting point, which is labelled as “the time of the end,” in the book of Daniel. The time of the end in the reformatory movement of Christ was His birth, which typified both 1798 and 1989,

Buli lugendo lw’okutereeza luba n’entandikwa, egituumibwa nti ‘ekiseera eky’enkomerero,’ mu kitabo kya Danyeri. Ekiseera eky’enkomerero mu lugendo lw’okutereeza lwa Kristo kyali okuzaalibwa kwe, ate nga okuzalibwa okwo kwafaananyiriza 1798 ne 1989 byombi,

## The First Messianic Waymark—1989

Akabonero akasooka k’ekkubo ka Masiya-1989

> And they said unto him, In Bethlehem of Judaea: for thus it is written by the prophet, And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel. Matthew 2:5, 6.

> Ne bamugamba nti, Mu Beseleemu ey’e Yudaya: kubanga bw’ati bwe kyawandiikibwa mu nnabbi nti, Naawe Beseleemu, mu nsi ya Yuda, toli wa ntono mu bakulembeze ba Yuda: kubanga okuva gy’oli waakava omukulembeze anaafuga abantu bange Isirayiri. Matayo 2:5, 6.

## Prediction

Okuteebereza

> But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting. Micah 5:2.

> Naye ggwe, Beseleemu Efurata, newankubadde omuto mu nkumi za Yuda, naye okuva mu ggwe alivayo eri nze oyo aliba omufuzi mu Isirayiri; okuvayo kwe kwavudde edda ennyo, okuva ku lubeerera. Mika 5:2.

1989 was the time of the end for the movement of the third angel. It arrived 126 years after the rebellion of 1863, and was represented by Ronald Reagan and George Bush the senior. The time of the end in the history of Moses was the birth of Aaron and Moses, as was the time of the end in the history of Christ the birth of John the Baptist and Christ. When the book of Daniel is unsealed, as it was in 1989, there is an increase of knowledge. That increase of knowledge leads to the second waymark, identifying when a testing message is developed from the knowledge that was unsealed.

1989 ye yali ekiseera ky’enkomerero eri ekibiina ky’obubaka bwa Malayika ow’okusatu. Kyatuuka emyaka 126 oluvannyuma lw’obujeemu olw’omwaka gwa 1863, era kyayimiririrwa Ronald Reagan ne George Bush omukulu. Ekiseera ky’enkomerero mu byafaayo bya Musa kyali okuzaalibwa kwa Alooni ne Musa, era mu byafaayo bya Kristo ekiseera ky’enkomerero kyali okuzaalibwa kwa Yokaana Omubatiza ne Kristo. Bwe kiba nti ekitabo kya Danyeri kisumululibwa, nga bwe kyali mu 1989, obumanyi bweyongera. Okuyongera okwo ku bumanyi kutwala ku kabonero ak’okubiri, akategeeza ebbanga lwe obubaka obukema bukulakulana okuva mu bumanyi obwasumululibwa.

Every reformatory movement marks a point when the message is formalized and thereafter becomes a testing message. Christ always explains the test, in advance of holding men and women responsible for the test. Adam and Eve were told in advance of the results that would happen if they disobeyed, and God never changes.

Buli ekibiina ky’ennongoosereza kiraga akaseera obubaka lwe buteekebwawo mu ngeri entegeerekeka, era oluvannyuma ne bufuuka obubaka obw’ekigezo. Kristo buli kaseera asooka annyonnyola ekigezo nga tannafuula basajja n’abakazi abavunaanyizibwa ku kyo. Adamu ne Eva baategeezibwa mu kusooka ebinaabaawo singa bajeemera, ate Katonda tafuuka.

> And the Lord God commanded the man, saying, Of every tree of the garden thou mayest freely eat: But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die. Genesis 2:16, 17.

> Awo Mukama Katonda n’alagira omuntu, n’amugamba nti, Ku muti gwonna oguli mu lusuku osobola okulya nga bw’oyagala; naye ku muti ogw’okumanya ekirungi n’ekibi tolya ku gwo; kubanga olunaku lwe onoolyako ku gwo onoofa ddala. Olubereberye 2:16, 17.

William Miller “formalized” the testing message of the first angel in 1831 through 1833. The message of the one hundred and forty-four thousand was formalized in 1996, with the publication of the Time of the End magazine that covers the last six verses of Daniel eleven, that were unsealed in 1989. In that year the publication titled, Prophetic Time Lines was also published, and set forth the methodology that is twenty-two times more powerful than the rules adopted by William Miller. Those rules are now set forth in the publication Prophetic Keys. The rules which all who proclaim the third angel’s message will employ are Miller’s rules.

William Miller yakakasa mu ngeri entegeke obubaka bw’okugezesa bw’omulayika asooka okuva mu 1831 okutuuka mu 1833. Obubaka bw’abantu 144,000 bwakakasibwa mu 1996, ku kusindikibwa kw’ekiwandiiko ekya Time of the End ekikwata ku ennyiriri mukaaga ezasembayo ez’essuula ey’ekkumi n’emu eya Danyeri, ezabikkulibwa mu 1989. Mu mwaka ogwo era ne kisindikibwa ekiwandiiko ekyitiddwa Prophetic Time Lines, era ne kiteekawo enkola ey’amaanyi emirundi amakumi abiri mu bbiri okusinga amateeka William Miller ge yakkiriza n’agakozesa. Amateeka ago kati gateekeddwawo mu kiwandiiko ekyitiddwa Prophetic Keys. Amateeka aganaakozesebwa abonna abalangirira obubaka bw’omulayika ow’okusatu ge ga Miller.

> “Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted.” Review and Herald, November 25, 1884.

> "Abo abeetabye mu kulangirira obubaka bw’omalayika ow’okusatu bali mu kunoonya Ebyawandiikibwa nga bagoberera nteekateeka y’emu Father Miller gye yakwatako." Review and Herald, Novemba 25, 1884.

Miller’s rules are the alpha and Prophetic Keys are the omega. The only way to pass a prophetic testing message, is to employ the methodology of study outlined in God’s Word. The true message cannot be separated from the true methodology that establishes the message. In every reform movement the testing message for that generation is set forth, and it includes the correct methodology as an element of the waymark. Miller’s message was based upon the unsealing of the book of Daniel. His message was Gideon’s message, for it also produced an army of three hundred.

Amateeka ga Miller ge Alufa, ate Ebisumuluzo eby’obunnabbi bye Omega. Engeri yokka ey’okuyitamu obubaka obukemesa obw’obunnabbi ye okukozesa enkola y’okusoma eyalambikibwa mu Kigambo kya Katonda. Obubaka obw’amazima tebusobola okwawukana ne nkola y’amazima esimbawo obubaka. Mu buli ngendo y’okutereeza, obubaka obw’okukemesa obw’omulembe ogwo buteekebwawo, era mulimu n’enkola entuufu ng’ekitundu ky’akabonero akalaga ekkubo. Obubaka bwa Miller bwasinziira ku kubikkululwa kw’ekitabo kya Danyeri. Obubaka bwe bwali obwa Gidiyoni, kubanga era bwaleeta eggye ly’abasajja bikumi bisatu.

> And he divided the three hundred men into three companies, and he put a trumpet in every man’s hand, with empty pitchers, and lamps within the pitchers. And he said unto them, Look on me, and do likewise: and, behold, when I come to the outside of the camp, it shall be that, as I do, so shall ye do. When I blow with a trumpet, I and all that are with me, then blow ye the trumpets also on every side of all the camp, and say, The sword of the Lord, and of Gideon. Judges 7:16–18.

> N’agabanya abasajja ebikumi bisatu mu bibinja bisatu, n’ateeka ekkondeere mu mukono gwa buli musajja, era n’abawa ensuwa ezitalimu kintu, nga mu zo mulimu amataabaaza. N’abagamba nti, Mutunuulire gye ndi, mukole bwemutyo: era, laba, bwe nnaatuuka ebweru w’olusiisira, kye nkola kye munaakola nammwe. Bwe nnafuuwa ekkondeere, nze n’abo bonna abali nange, nammwe mufuuwe amakondeere ku njuyi zonna ez’olusiisira lyonna, ne mugambe nti, Ekitala kya Mukama ne kya Giddeyoni. Abalamuzi 7:16-18.

Miller’s message was the “trumpet,” and the “sword.” Yet it was the sword of both Gideon and the Lord. The Word of the Lord was published in 1611, and 220 years later Miller published his message of the first angel. The Declaration of Independence was published in 1776, and 220 years later in 1996, the message of the third angel was published. Millers was the first angel’s internal message of God’s people, as represented by the vision of the Ulai River, announcing the opening of judgment. The third angel’s message of Future for America is the external message of God’s people, as represented by the vision of the Hiddekel River, announcing the close of judgment.

Obubaka bwa Miller bwali "ekkondeere," era ne "ekitala." Naye bwali ekitala kya Gidiyoni era kya Mukama. Ekigambo kya Mukama kyasindikibwa mu 1611, era emyaka 220 oluvannyuma Miller n’asindika obubaka bwe obw’omulayika asooka. Ekiwandiiko ky’Obwetwaze kyasindikibwa mu 1776, era emyaka 220 oluvannyuma mu 1996, obubaka bw’omulayika ow’okusatu bwasindikibwa. Obubaka bwa Miller bwali obubaka obw’omunda mu bantu ba Katonda obw’omulayika asooka, nga bukiragiddwa mu okwolesebwa kw’Omugga Ulai, nga bulangirira okuggulwawo kw’okusala omusango. Obubaka bw’omulayika ow’okusatu bwa Future for America buli obubaka obw’ebweru mu bantu ba Katonda, nga bukiragiddwa mu okwolesebwa kw’Omugga Hiddekel, nga bulangirira okuggwawo kw’okusala omusango.

The prophetic methodology is represented by one of the Messianic prophecies identified by Matthew as being fulfilled by Christ, and in so doing typifies 1831, with the “father” representing his son in 1996. The two witnesses of methodology are an alpha and omega, and with the human messenger’s involvement, together they establish a father and son relationship, which is the relationship of Malachi’s Elijah message. The hearts of the father are turned to the children, and vice versa. Miller’s rules are to be joined with the rules titled as Prophetic Keys. The new light must be built upon the old light. Those who choose not to employ the methodology of 1831 and 1996 are cursed. One class is cursed, and the other is blessed. The choice is yours?

Enkola y’obunnabbi eragiriddwa mu bunnabbi lumu bwa Mesiya Matayo lwe yalaga nti lwatuukirizibwa Kristo, era bwe kityo ne lufaaniriza 1831, nga ‘kitaawe’ ayimirira mu kifo ky’omwana we mu 1996. Abajulizi babiri b’enkola bali Alufa ne Omega, era wamu n’okwetaba kw’omubaka omuntu, bateekawo enkolagana ya kitaawe n’omwana, gye ye enkolagana ey’obubaka bwa Eriya bwa Malaki. Emitima gya bakitaabwe gikyukira eri abaana, era n’emitima gy’abaana gikyukira eri bakitaabwe. Amateeka ga Miller galina okugattibwa n’amateeka agatuumiddwa ‘Obusumuluzo obw’obunnabbi.’ Ekitangaala ekipya kirina okuzimbibwa ku kitangaala eky’edda. Abo abalondawo obutakozesa enkola ey’1831 ne 1996 bakolimirwa. Ekibiina kimu kikolimirwa, ekirala kiweebwa omukisa. Okusalawo kuli ku ggwe?

## The Second Messianic Waymark —1996

Akabonero k’ekkubo ak’obwa Masiya ak’okubiri -1996

> That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world. Matthew 13:35.

> Ate ne kituukirizibwa ekyayogerwa nnabbi, ng’agamba nti, Ndiggulawo akamwa kange mu ngero; ndiyogera ebintu ebyakwekebwa okuva ku ntandikwa y’ensi. Matayo 13:35.

## Prediction

Okuteebereza

> I will open my mouth in a parable: I will utter dark sayings of old. Psalms 78:2.

> Ndiggulawo akamwa kange mu lugero: njja kwogera ebigambo ebyekyama eby’edda. Zabbuli 78:2.

The dark sayings; the parables that the Lion of the tribe of Judah “utters” represent line upon line presentations of truths that have been sealed up, or kept secret from the foundation of the world. Once the message is formalized, it is thereafter empowered by a fulfillment of prophecy that marks the beginning of a testing time.

Ebigambo eby’ekyama; engero Empologoma ey’ekika kya Yuda ‘z’ayogera’ ziba okuyanjulwa olunyiriri ku lunyiriri lw’amazima agaggaliddwa oba agaterekeddwa mu kyama okuva ku ntandikwa y’ensi. Nga obubaka buteekeddwawo mu ngeri entongole, oluvannyuma bunywezebwa olw’okutuukirizibwa kw’obunnabbi okuraga entandikwa y’ekiseera eky’ekigezo.

When the latter rain began to sprinkle on September 11, 2001, the rebellion of 1888 and of Korah was repeated. At the Minneapolis rebellion of 1888 and with Korah’s rebellion, God’s selected messengers were rejected along with the message they presented. Both the baby and the bath water were thrown out together. They were thrown out under the premise that the whole congregation was as holy, as those God had selected. The rebels were unable to see Divinity with the human messengers. All they could see was themselves, humanity void of Divinity, so they thought everyone was the same.

Enkuba ey’enkomerero bwe yatandika okutonya nga ku September 11, 2001, obujeemu obw’a 1888 n’obwa Kola ne buddiddwamu. Mu bujeemu obw’e Minneapolis mu 1888 ne mu bwa Kola, abatumwa ba Katonda be yalonda baagaanyizibwa wamu n’obubaka bwe baaleeta. Omwana n’amazzi g’okunaabisa ne babisuula wamu. Baasuula abatumwa n’obubaka bwabwe nga bagamba nti ekibiina kyonna kitukuvu nga bwe bali abo Katonda be yalondako. Abajeemu tebaasobola kulaba ObwaKkatonda mu batumwa b’abantu. Kyonna kye baalaba be bo bokka, obuntu obutalimu ObwaKkatonda, ne balowooza nti bonna bwe bamu.

> Now Korah, the son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took men: And they rose up before Moses, with certain of the children of Israel, two hundred and fifty princes of the assembly, famous in the congregation, men of renown: And they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord? Numbers 16:1–3.

> Awo Korah, mutabani wa Izhar, mutabani wa Kohath, mutabani wa Levi, era Dathan ne Abiram, batabani ba Eliab, ne On, mutabani wa Peleth, baana ba Reuben, ne batwalira wamu abantu: Ne bagolokoka mu maaso ga Moses, wamu n'abamu ku baana ba Isirayiri, abakulu b'ekkungaana 250, abamanyiddwa mu kibiina, abasajja ab'ekitiibwa: Ne beekuŋŋaanya okuwakanya Moses ne Aaron, ne babagamba nti, Mweyongedde nnyo; kubanga ekibiina kyonna kitukuvu, buli omu ku bo, era Mukama ali wakati mu bo: kale lwaki mwegulumiza waggulu ku kibiina kya Mukama?

The rebellion of Korah, 1888 and 9/11 is represented as a refusal to submit to God’s choice of selected leadership, while placing confidence in a false definition of God’s congregation. Jeremiah identifies the same phenomenon when the rebels claimed the “temple of the Lord, the temple of the Lord are these.”

Okujeemera kwa Kola, 1888 ne 9/11 kulabisibwa ng’okugaana okugondera okulonda kwa Katonda okw’abakulembeze be yalondako, nga bateeka essuubi mu ennyonnyola enkyamu ey’ekibiina kya Katonda. Yeremiya yalambulula ekintu kye kimu bwe abejeemu baagamba nti, “Yeekaalu ya Mukama, yeekaalu ya Mukama ze zino.”

> The word that came to Jeremiah from the Lord, saying,

> Ekigambo ekyajja eri Yeremiya okuva eri Mukama, nti,

> Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these.

> Yimirira mu mulyango gw’ennyumba ya Mukama, ogambe eyo ekigambo kino nti, Muwulirize ekigambo kya Mukama, mmwe mwenna ab’e Yuda, abayingira mu emiryango gino okusinza Mukama. Bw’ati bw’ayogera Mukama ow’eggye, Katonda wa Isirayiri: Mutereeze amakubo gammwe n’ebikolwa byammwe; nange ndibatuuza mu kifo kino. Temwesiga bigambo eby’obulimba, nga mugamba nti, Yeekaalu ya Mukama, Yeekaalu ya Mukama, Yeekaalu ya Mukama, ze zino.

> For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour; If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever.

> Kubanga bwe mutereeza ddala ddala amakubo gammwe n'ebikolwa byammwe; bwe munaasalangamu ensonga mu bw'enkanya wakati w'omuntu ne munne; bwe temunyigiriza mugenyi, atali na kitaawe, n'omukazi nnamwandu, so temuyiwa musaayi ogutaliiko musango mu kifo kino, so temugoberera bakatonda abalala mwewononera: awo ndibaleetera mubeere mu kifo kino, mu nsi gye nawa bajjajjammwe, emirembe n'emirembe.

> Behold, ye trust in lying words, that cannot profit. Jeremiah 7:1–8.

> Laba, mwesiga ebigambo eby'obulimba, ebitalina kye bibagasa. Yeremiya 7:1-8.

The lying words of the Jews in Jeremiah’s period, are the lying words of Korah and his cohorts, the rebels of 1888 and of course, the rebels of 9/11. They are the lies that the drunkards of Ephraim hide beneath in Isaiah twenty-eight.

Ebigambo eby’obulimba by’Abayudaaya mu biro bya Yeremiya bye bimu n’ebigambo eby’obulimba bya Kola ne banne, abajeemu b’omwaka gwa 1888, era naddala abajeemu ba 9/11. Ebyo bye bulimba abatamiivu ba Efulayimu mwe beekweka wansi mu Isaaya 28.

> Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:14, 15.

> Noolwekyo, mmwe abanyoomi, abafuga abantu bano ab’omu Yerusaalemi, muwulire ekigambo kya Mukama. Kubanga mugambye nti, tukoze endagaano n’okufa, ne Kuzimu tuli mu kutegeeragana; bwe kinaayitamu ekibonerezo ekirumba n’amaanyi, tekinaatuuka gye tuli; kubanga tukoze obulimba ng’eddukiro lyaffe, era wansi w’obukyamu twekwekedde. Isaaya 28:14, 15.

It is also the lie that represents a lack of love of the Truth, which brings strong delusion in 2 Thessalonians.

Era eky’obulimba ekiraga obutayagala Amazima, ekyo kivaako okulimbibwa okw’amaanyi mu 2 Abatesalonika.

> And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:11, 12.

> Era olw’ensonga eno Katonda alibatuma obulimba obw’amaanyi, balyoke bakkirize ekilimba: Balyoke bonna basingisibwe omusango, abo abatakkiriza amazima naye ne basanyukira mu butali butuukirivu. 2 Abatesalonika 2:11, 12.

The “lying words” represent the foolish idea that the church is where salvation is found, not in chosen messengers and their chosen messages. The connection between God and man is accomplished and maintained only through His Word. He is the Word, and no man cometh to the Father except by the Word. Christ is represented by His chosen messengers and the message they present. To believe otherwise, is to hate the Truth and believe a lie. Jeremiah condemns the Jews who trust in the temple, by reminding them of Shiloh, where God’s Ark had been since the entrance into the Promised Land.

Ebigambo eby’obulimba bukiikirira endowooza y’obusirusiru nti ekkanisa mwe musangibwa obulokozi, so si mu babaka abalondeddwa n’obubaka bwabwe obwalondebwa. Olugatta wakati wa Katonda n’omuntu lutuukirizibwa era lukuumibwa mu Kigambo kye kyokka. Ye Kigambo, era tewali muntu ajja eri Kitaawe wabula ng’ayita mu Kigambo. Kristo ayimiririrwa babaka be abalondeddwa n’obubaka bwe bawanjagira. Okukkiriza mu ngeri endala, kwe kukyawa Amazima era okukkiriza eky’obulimba. Yeremiya anenya Abayudaaya abeesiga yeekaalu, ng’abajjukiza e Siiro, we waabeeranga Essanduku y’Endagaano ya Katonda okuva lwe baayingira mu Nsi Eyasuubizibwa.

> Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Jeremiah 7:14–16.

> Noolwekyo ndikola ku nnyumba eno, eyitibwa erinnya lyange, mwe mweesiga, era ku kifo kye nabawa mmwe ne bajjajja bammwe, nga bwe nkoze e Siiro. Era ndibasuula mu maaso gange, nga bwe nnasuula baganda bammwe bonna, era n’ezzadde lyonna lya Efulayimu. Noolwekyo tobasabira bantu bano, so tokukaabira newankubadde okubasabira, so towaabirira mu maaso gange ku lwabwe: kubanga sijja kuwulira. Yeremiya 7:14-16.

Wicked Eli, and his two wicked sons, Hophni and Phineas parallel and align with Korah, Dathan and Abiram for allowing escalating apostasy to develop until probation closed and all three died on the same day, as did Korah, Dathan and Abiram. They all die at the Sunday law!

Eli omubi, n’abaana be babiri ababi, Hophni ne Phineas, bafaanana era beegattanya ne Kora, Dathan ne Abiram olw’okuleka obujeemu ne bukula ne bweeyongera okutuusa ekiseera ky’okugezebwa lwe kyaggwa, era bonna basatu ne bafa ku lunaku lumu; ne Kora, Dathan ne Abiram nabo bwe batyo bwe baafa. Bonna bafa mu kiseera ky’etteeka lya Sande!

At 9/11 Korah’s rebellion, and the rebellion of Eli, the rebellion of the Jews in Jeremiah’s testimony and the rebels of 1888 reject and rebel against the message and messengers of that period. That period concludes at the Sunday law after two tests. The first test is from 9/11 unto July 18, 2020, and the second test is the purging and sealing represented by the message of the Midnight Cry. Out of that purification process Gideon and His three hundred are prepared to blow their trumpets, and they do so when Samuel is raised up at the Sunday law, which is when the Ark is captured by the Philistines. Then the church triumphant is lifted up as an ensign.

Ku 9/11, obujeemu bwa Korah, n’obujeemu bwa Eli, obujeemu bw’Abayudaaya mu bujulirwa bwa Yeremiya, n’abajeemu ba 1888, bagaana era bejeemera obubaka n’ababuulizi b’obubaka b’ekiseera ekyo. Ekiseera ekyo kiggwa ku tteeka lya Ssande nga waayiseewo ebigezo bibiri. Ekigezo ekyasooka kiba okuva ku 9/11 okutuuka ku July 18, 2020, ate ekigezo ekyokubiri kwe kutukuza n’okuteekebwako akabonero, okuyimiririrwa obubaka bw’Okukaaba okw’ekiro mu ttumbi. Mu kutukuza okwo Gidiyoni n’abantu be bikumi bisatu bategekebwa okuvuga emizindaalo gyabwe, era bakikola Samwiri bw’ayimusibwa ku tteeka lya Ssande, ekyo kye kiseera Essanduku y’Endagaano lwe ekwatibwa Abafirisuuti. Awo ekkanisa eyawangula eyimusibwa ng’ebbendera.

That church has a king, David by name, and a prophet represented by Ezekiel, and Samuel, at the overthrow of Shiloh. The church will also have the priesthood represented by Joseph. The Sunday law testing time is where the fire of the Holy Spirit is poured out without measure, as represented by the seventh seal. That fire destroys the men of renown who rebelled with Korah, Dathan, Abiram, Eli, Hophni, Phineas and the rebels of 1888.

Ekkanisa eyo erina kabaka, erinnya lye Dawudi; era erina nnabbi ayimiririddwa Ezeekyeri, ate Samwiri mu kuzikirizibwa kwa Siiro. Ekkanisa era ejja kuba n’obukabona obuyimiririddwa Yusufu. Ekiseera eky’okukemebwa ku tteeka lya Ssande we Omuliro gw’Omwoyo Omutukuvu gufukibwa nga tegupimiddwa, nga kiyimiririddwa ekisiba eky’omusanvu. Omuliro ogwo guzikiriza abasajja ab’ettutumu abaajeemedde wamu ne Kola, Dazani, Abiraamu, Eri, Kofuni, Finekaasi, n’abajeemu b’omu 1888.

That very fire of the outpouring of the Holy Spirit, is the backdrop of the drama of the church triumphant. The church is represented by king David, the prophet Ezekiel and Joseph the priest. Those three are standing in the fire that destroys the 250 men of renown, as did Nebuchadnezzar’s fire destroy the men who threw the three worthies into the furnace. As the church triumphant, the whole world watches as they are thrown into the fiery furnace, and suddenly, the Son of God appears with the churches’ prophet, priest and king—represented by Shadrach, Meshak and Abednego. Four thirty-year old’s in the fiery furnace representing the truth that Divinity combined with humanity does not sin!

Omuliro gwenyini ogw’okuyiwa kw’Omwoyo Omutukuvu, gwe mutimbe gw’emabega gw’akatemba k’ekkanisa eyawangula. Ekkanisa ekyimiririrwa kabaka Dawudi, nnabbi Ezeekyeri ne Yusufu kabona. Abo basatu bayimiridde mu muliro oguzikiriza abasajja 250 ab’ettutumu, nga bwe gwakola omuliro gwa Nebukadduneeza ogwazikiriza abasajja abaasuula abo basatu ab’omu bwesigwa mu ttanu ly’omuliro. Nga kkanisa eyawangula, ensi yonna etunuulira nga basuulibwa mu ttanu ly’omuliro, era amangu ddala, Omwana wa Katonda alabika awamu n’nnabbi, kabona ne kabaka b’ekkanisa, abayimiririrwa Shadrach, Meshak ne Abednego. Abantu bana ab’emyaka asatu mu ttanu ly’omuliro, abayimirira amazima nti Obwakatonda nga bugattiddwa n’obuntu tebukola kibi!

Korah, Dathan and Abiram, who are also Eli, Hophni and Phineas are the counterfeit of the church triumphant that is made up with a prophet, priest and king. Those three are Gideon’s 300, the three thousand souls at Pentecost, the 300 Millerite preachers, the three-hundred 1843 charts, who are thirty years old when the Sunday law arrives and fire comes down out of heaven. With Elijah the fire was to distinguish between the true and false prophets. The fire that comes down in Leviticus on the “eighth” day, when Aaron begins to serve, consumes Aaron’s offering, which is the offering of Malachi three, that is pleasant as in former years. That same fire destroys those who offer strange or common fire, as represented by Hophni and Phineas, the sons of Aaron.

Korah, Dathan ne Abiram, aba era be Eli, Hophni ne Phineas, be kikopi eky’obulimba ky’ekkanisa eyawangula, egattiddwaamu nnabbi, kabona ne kabaka. Abo basatu be 300 ba Gideon, emimeeme enkumi ssatu ku Pentekooti, ababuulizi 300 ba Millerite, ne chaati 300 za 1843, era babeera n’emyaka amakumi asatu lwe lutuuka etteeka ly’Olw’e Sande era n’omuliro negukka okuva mu ggulu. Ku Elijah, omuliro gwali kulaga enjawulo wakati w’abannabbi ab’amazima n’ab’obulimba. Omuliro ogukomoka mu Leviticus ku lunaku “olunaana,” Aaron bwe atandika okuweereza, gwokya ekiweebwayo kya Aaron, ekyo kye kiweebwayo ekya Malachi ssatu, ekisanyusa nga mu miaka egy’edda. Omuliro ogwegumu guno guzikiriza abo abawaayo omuliro omulala oba ogwa bulijjo, nga bwe kiragibwa mu Hophni ne Phineas, batabani ba Aaron.

When God is confirming the true prophet with Elijah, or the true priest with Aaron the fire leads to the death of the false prophets of Baal, who are also Hophni and Phineas. Hophni and Phineas are the sons of Aaron, they are the last generation of a covenant people who are spewed out of the mouth of the Lord at the Sunday law.

Bwe Katonda ayitira mu Eriya okukakasa nnabbi omutuufu, oba ayitira mu Alooni okukakasa kabona omutuufu, omuliro guleeta okufa kw’banabbi ab’obulimba ba Baali, be Kofuni ne Finekaasi. Kofuni ne Finekaasi baana ba Alooni; be mulembe ogw’enkomerero gw’abantu b’endagaano abasuulibwa mu kamwa ka Mukama mu kiseera ky’etteeka erya Sande.

> “These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.

> Gano si bigambo bya Sister White, wabula bigambo bya Mukama, era omubaka we abimpadde mbibawa. Katonda abayita obutakyakola mu ngeri ejjekanya naye. Obulagirizi bungi bwaweereddwa ku nsonga y’abantu abeeyita Abakristaayo nga balaga empisa za Sitaani, nga mu mwoyo, mu kigambo ne mu bikolwa baziyiza okweyongera kw’amazima, era ddala ddala bagoberera ekkubo Sitaani gy’abakulembera. Mu bukakanyavu bw’emitima gyabwe bakutte obuyinza obutali bubwe mu ngeri yonna, era obutebaalina kukozesa. Omuyigiriza Omukulu agamba nti, ‘Ndikisuula wansi, ndikisuula wansi, ndikisuula wansi.’ Abantu bagamba e Battle Creek nti, ‘Ekkalu ya Mukama, ekkalu ya Mukama ffe,’ naye bakozesa omuliro ogwa bulijjo. Emitima gyabwe tegyafuuse mpulire era tegyegonze olw’ekisa kya Katonda. Manuscript Releases, volume 13, 222.

The “common fire” is what Aaron’s son used when the priesthood began. The number “81” is a symbol of the priesthood, and in Leviticus eight, verse one, the seven days of purification and consecration of the priest is illustrated. Their clothes are removed and replaced with the garments of the Heavenly High Priest’s, as illustrated in Zechariah’s vision of Joshua and the angel in chapter three. The 300 in Zechariah are represented as “men wondered at,” for they represented in the history when God removes the iniquities of His people, which is the Sunday law, when the church is transformed from militant to triumphant. After seven days of consecration, the began to serve on day eight.

Omuliro "ogwa bulijjo" gwe yakozesa omwana wa Alooni mu ntandikwa y'obukabona. Ennamba "81" ye kabonero k'obukabona, era mu Levitiko essuula omunaana, olunyiriri olusooka, ennaku musanvu ez'okutukuza n'okuweerayo z'omukabona ziragiddwa. Ebyambalo byabwe biyambulwamu ne biddibwawo n'ebyambalo bya Kabona Asinga Obukulu ow'eggulu, nga bwe kiragiddwa mu kwolesebwa kwa Zekaliya ku Yoswa ne Malayika mu essuula essatu. Omuwendo ogwa 300 oguli mu Zekaliya gulagiddwa nga "abasajja abewuunyibwa," kubanga baayimira mu byafaayo ekiseera Katonda lw'aggyawo ebibi by'abantu be, ekyo kye kitegerekeka ng'etteeka lya Sande, ng'ekkanisa eva mu mbeera ey'olutalo n'efuuka ey'obuwanguzi. Bwe baamala ennaku musanvu ez'okuweerayo, ne batandika okuweereza ku lunaku olw'omunaana.

> And ye shall not go out of the door of the tabernacle of the congregation in seven days, until the days of your consecration be at an end: for seven days shall he consecrate you. Leviticus 8:33.

> Era temulivayo mu mulyango gwa Weema ey’Okukuŋŋaanirangamu okumala ennaku musanvu, okutuusa ennaku z’okutukuzibwa kwammwe lwe zijja kugwaawo; kubanga ennaku musanvu anabatukuza. Eby’Abaleevi 8:33.

Day eight, is a symbol of the eighth that is of the seven, of Laodicea turning into Philadelphia, of the eight souls on Noah’s ark, of the eighth day of circumcision, and the eighth day of resurrection. That day is the Sunday law, when the papacy’s deadly wound is healed, and therefore resurrected it becomes the eighth, that is of the seven.

Olunaku olw’omunaana, lubeera akabonero ak’ogw’omunaana oguli ku musanvu, aka Laodicea okufuuka Philadelphia, ak’emmeeme munaana ez’omu essanduuko ya Nuuwa, ak’olunaku olw’omunaana olw’okukomola, n’ak’olunaku olw’omunaana olw’okuzuukira. Olwo lwe lunaku lw’etteeka lya Sande, nga ekiwundu ky’obupapa eky’okufa kiwona, era obupapa ne buzuukira ne bubeera ogw’omunaana, oguli ku musanvu.

> And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel. Leviticus 9:1.

> Awo ku lunaku olw’omunaana Musa yayita Alooni n’abaana be, n’abakadde ba Isirayiri. Abaleevi 9:1.

On day eight, the priests began to serve, but Aaron’s sons offered “common fire.” Adventism claim that they are the temple of the Lord, and Sister White identified that claim as common fire. Not only is it a lie, but it is common fire, as contrasted with holy fire. The holy fire is the message of the Midnight Cry, and the common fire is the counterfeit peace and safety message, that will be the last message proclaimed by the dumb dogs that refused to bark, and give a warning message. In chapter nine, Aaron presents the offering, and fire comes down out of heaven and consumes the offering. Then his two wicked sons, offer common fire and God’s fire consumes them.

Ku lunaku olw’omunaana, bakabona ne batandika okuweereza, naye abaana ba Aaroni ne bawaayo “omuliro ogwa bulijjo.” Obwadiventisi bugamba nti bo be yeekaalu ya Mukama, era Sister White yategeeza nti okwo kwe “omuliro ogwa bulijjo.” Tekiba kulimba kwokka, wabula kye “omuliro ogwa bulijjo,” okwenjawulo ku “omuliro omutukuvu.” Omuliro omutukuvu ye bubaka bw’Okukaaba mu ttumbi ly’ekiro, ate omuliro ogwa bulijjo ye bubaka obw’obulimba bw’emirembe n’obukuumi, obuliba obubaka obusembayo obunaabuulirwa embwa ezitalira, ezaagaana okulira n’okuwa obubaka bw’okulabula. Mu ssuula ey’omwenda, Aaroni awaayo ekiweebwayo, era omuliro ne gukka okuva mu ggulu ne gwokya ekiweebwayo. Awo batabani be ababiri ababi ne bawaayo omuliro ogwa bulijjo, ne omuliro gwa Katonda ne gubamalawo.

> And Aaron lifted up his hand toward the people, and blessed them, and came down from offering of the sin offering, and the burnt offering, and peace offerings. And Moses and Aaron went into the tabernacle of the congregation, and came out, and blessed the people: and the glory of the Lord appeared unto all the people. And there came a fire out from before the Lord, and consumed upon the altar the burnt offering and the fat: which when all the people saw, they shouted, and fell on their faces. And Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire before the Lord, which he commanded them not. And there went out fire from the Lord, and devoured them, and they died before the Lord. Leviticus 9:22–10:2.

> Alooni n’ayimusa omukono gwe eri abantu, n’abawa omukisa, n’akka okuva ku kyoto oluvannyuma lw’okuweerayo ekiweebwayo olw’ebibi, n’ekyokebwa, n’ebiweebwayo eby’emirembe. Awo Musa ne Alooni ne bayingira mu Weema ey’okusisinkanirangamu, ne bavaamu, ne baawa abantu omukisa; era ekitiibwa kya Mukama ne kyalabikira abantu bonna. Ne waava omuliro okuva mu maaso ga Mukama, ne guwokya ku kyoto ekiweebwayo ekyokebwa n’amasavu; abantu bonna bwe baalaba ne baleekaana, ne bagwa amaaso wansi. Nadabu ne Abihu, batabani ba Alooni, buli omu n’atwala ekibya kye ky’obubaane, ne bateekamu omuliro, ne bateekako obubaane, ne baawaayo mu maaso ga Mukama omuliro ogutalagirwa, gwe te yabalagira. Ne waava omuliro okuva mu maaso ga Mukama, ne gubalya, ne bafa mu maaso ga Mukama. Abaleevi 9:22-10:2.

The men of Battle Creek are the modern Sanhedrin who trust in their church structure above the message of the True Witness to Laodicea. The True Witness to Laodicea is Christ, and He never changes, and he has always used men of His own choosing to present the message to a people who were manifesting the characteristics of Laodicea. There is nothing new under the sun.

Abasajja ba Battle Creek be Sanhedirini ab’omu mulembe guno abeesiga enteekateeka y’ekkanisa yaabwe okusinga obubaka bw’Omujulizi Omutuufu eri Lawodikiya. Omujulizi Omutuufu eri Lawodikiya ye Kristo, era takyuka, era bulijjo akozezza abasajja be yeerondedde okuleeta obubaka eri abantu abaali balaga ebiranga bya Lawodikiya. Tewali kipya wansi w’enjuba.

He selected Moses, who had been trained by God alone for forty years, just as Jesus and his cousin John had been trained. He selected Moses, Christ and John as examples of those trained outside of the formal educational system. Nazareth represents a symbol of a person who has been chosen, as were the new upstarts; Jones and Waggoner in the 1888 Minneapolis rebellion. Nazareth represents the calling and consecration of a chosen man, but the chosen man is a citizen of a city that is disrespected.

Yalonda Musa, eyayigirizibwa Katonda yekka okumala emyaka amakumi ana, nga bwe Yesu n’omw’oluganda lwe Yokaana nabo baayigirizibwa. Yalonda Musa, Kristo ne Yokaana okubeera eby’okulabirako by’abo abaayigirizibwa ebweru w’ensoma entongole. Nazaaleti erimira ng’akabonero k’omuntu alondeddwa, nga bwe kyali eri abavuddeyo abapya; Jones ne Waggoner mu kujeemera kwa Minneapolis kwa 1888. Nazaaleti erimira okuyitibwa n’okutukuzibwa kw’omusajja alondeddwa, naye omusajja alondeddwa mutuuze w’ekibuga ekinyoomedwa.

> And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see. John 1:46.

> Natanayeri n’amugamba nti, Waliwo ekirungi kyonna ekiyinza okuva e Nazareti? Firipo n’amugamba nti, Jjangu olabe. Yokaana 1:46.

The stammering tongues of Isaiah 28, represent those who came from Nazareth. After the formalization of Miller’s message in 1831, the message was empowered by the fulfillment of the prophecy of the second woe, typifying the fulfillment of a prophecy of the third woe at 9/11. We will take up the third Messianic prophecy in the next article.

Ennimi ezikokota ez’Isaaya 28 zikiikirira abo abaava e Nazaaleesi. Oluvannyuma lw’okutongolezebwa kw’obubaka bwa Miller mu 1831, obubaka bwanywezebwa olw’okutuukirizibwa kw’obunnabbi bw’ekitalo eky’okubiri, nga okutuukirizibwa okwo kufaananyiriza okutuukirizibwa kw’obunnabbi bw’ekitalo eky’okusatu ku 9/11. Tugenda okwetooloola obunnabbi bwa Masiya obw’okusatu mu kiwandiiko ekiddako.

> “Three nights before the Review office burned, I was in an agony that words cannot describe. I could not sleep. I walked the room, praying to God to have mercy upon His people. Then I seemed to be in the Review office with the men who have the management of the institution. I was trying to speak to them and thus to help them. One of authority arose and said, ‘You say, The temple of the Lord, the temple of the Lord are we; therefore, we have authority to do this thing and that thing and the other thing. But the word of God forbids many of the things that you propose to do.’ At His first advent, Christ cleansed the Temple. Prior to His second advent He will again cleanse the temple. He was there cleansing the temple. Why? Because commercial work had been brought in, and God had been forgotten. With hurry here and hurry there and hurry somewhere else, there was no time to think of heaven. The principles of God’s law were presented, and I heard the question asked, ‘How much of the law have you obeyed?’ Then the word was spoken, ‘God will cleanse and purify His temple in His displeasure.’

> Ekiro essatu nga tennaba kuyaka ofiisi ya Review, nnali mu bulumi obw’amaanyi obutayinza kutegeezebwa mu bigambo. Saasobola kwebaka. Nnatambuliranga mu kisenge, ng’ansaba Katonda okusasira abantu be. Awo ne ndabika ng’iri mu ofiisi ya Review wamu n’abasajja abaddukanya ekitongole. Nnali ngegezaako okwogerera nabo era ntyo okubayamba. Omu ku balina obuyinza n’ayimirira n’agamba, ‘Mugamba nti, Yeekaalu ya Mukama, yeekaalu ya Mukama, ffe tuli; kale tulina obuyinza okukola kino n’ekyo n’ekirala. Naye ekigambo kya Katonda kiyiza bingi ku bye muteesateesa okukola.’ Mu kujja kwe okusooka, Kristo yatukuza Yeekaalu. Nga tannadda mu kujja kwe okw’okubiri, aliddamu okutukuza yeekaalu. Yali awo ng’atukuza yeekaalu. Lwaki? Kubanga emirimu gy’ebyobusuubuzi gyali gyayingiziddwa mu yo, era Katonda yali yerabiddwa. Nga mu buvuddejja wano, ne mu buvuddejja wali, ne mu buvuddejja awalala, tewaaliko budde kulowooza ku ggulu. Emisingi gy’amateeka ga Katonda gyalabisibwa, era ne mpulira ekibuuzo kibuzibwa nti, ‘Ku tteeka erya Katonda, mwagondera bingi bitya?’ Awo ne wogebwa ekigambo nti, ‘Katonda alitukuza era agiyonja yeekaalu ye mu busungu bwe.’

> “In the visions of the night I saw a sword of fire hung out over Battle Creek.

> Mu byolesebwa by'ekiro nnalaba ekitala eky'omuliro nga kiwanikiddwa waggulu wa Battle Creek.

> “Brethren, God is in earnest with us. I want to tell you that if after the warnings given in these burnings the leaders of our people go right on, just as they have done in the past, exalting themselves, God will take the bodies next. Just as surely as He lives, He will speak to them in language that they cannot fail to understand.

> Ab’oluganda, Katonda atunywereddeko. Njagala mbabuulire nti singa oluvannyuma lw’obulabula obuwaiddwa mu miriro gino, abakulembeze b’abantu baffe ne bagenda mu maaso nga bwe baakolanga edda, nga beegulumiza, Katonda aliddako n’atwala emibiri. Nga mazima ddala bw’ali mulamu, ajjakubayogerera mu lulimi lwe tebasobola kulemwa okulutegeera.

> “God is watching us to see if we will humble ourselves before Him as little children. I speak these words now that we may come to Him in humility and contrition and find out what He requires of us.’ Publishing Ministry, 170, 171.

> Katonda atutunuulira alabe oba tujja okwetoowaza mu maaso ge ng’abaana abato. Njogera ebigambo bino kaakano tulyoke tujje gy’ali mu kwetoowaza n’okwenenya, era tutegeere ky’atwetaaga ku ffe.' Publishing Ministry, 170, 171.

> “The message for this time is not, ‘The temple of the Lord, the temple of the Lord, the temple of the Lord are we.’ Whom does the Lord receive as vessels unto honor?—Those who co-operate with Christ; those who believe the truth, who live the truth, who proclaim the truth in all its bearings.” Review and Herald, October 22, 1903.

> Obubaka bw’omu kiseera kino si nti, 'Ffe tuli yeekaalu ya Mukama, yeekaalu ya Mukama, yeekaalu ya Mukama.' Baani Mukama b’akkiriza okubeera ebyombo eby’ekitiibwa? - Abo abakolera wamu ne Kristo; abo abakkiriza amazima, ababeera mu mazima, era abalangirira amazima mu buli ngeri. Review and Herald, Okitobba 22, 1903.

> “These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.

> Gano si bigambo bya Sister White, wabula bigambo bya Mukama, era omubaka we abimpadde mbibawa. Katonda abayita obutakyakola mu ngeri ejjekanya naye. Obulagirizi bungi bwaweereddwa ku nsonga y’abantu abeeyita Abakristaayo nga balaga empisa za Sitaani, nga mu mwoyo, mu kigambo ne mu bikolwa baziyiza okweyongera kw’amazima, era ddala ddala bagoberera ekkubo Sitaani gy’abakulembera. Mu bukakanyavu bw’emitima gyabwe bakutte obuyinza obutali bubwe mu ngeri yonna, era obutebaalina kukozesa. Omuyigiriza Omukulu agamba nti, ‘Ndikisuula wansi, ndikisuula wansi, ndikisuula wansi.’ Abantu bagamba e Battle Creek nti, ‘Ekkalu ya Mukama, ekkalu ya Mukama ffe,’ naye bakozesa omuliro ogwa bulijjo. Emitima gyabwe tegyafuuse mpulire era tegyegonze olw’ekisa kya Katonda. Manuscript Releases, volume 13, 222.

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