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

Ekitabo kya Yoweeri n’Ekkanisa y’Abadiventisti b’Olunaku olw’Okusanvu ey’obwa Lawodikiya - Ennamba amakumi ana mu ssatu

Number Forty-Three

Ennamba amakumi ana mu ssatu

Author

Jeff Pippenger

Published

February 9, 2026

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A symbol of the eighty human priests combined with the Divine High Priest is the number “81,” which is where we find Miller’s Dream in the book Early Writings. In Revelation “81” we find that when the very last seal is removed, there is silence in heaven for half an hour. Habakkuk 2:20 says that all the earth should keep quiet when the Lord is in His holy temple.

Ekifaananyi eky’okugatta abakabona abantu kinaana ne Kabona Asinga Obukulu Owa Katonda ke muwendo “81”; ku muwendo ogwo we tusanga Ekirooto kya Miller mu kitabo Early Writings. Mu Okubikkulirwa “81” tusanga nti bwe baggyawo akabonero akasembayo ddala, wabaawo okusirikka mu ggulu okumala ekitundu ky’essaawa. Habakkuku 2:20 agamba nti ensi yonna esirikkire bwe Mukama ali mu yeekaalu ye entukuvu.

> And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. Revelation 8:1.

> Awo bwe yaggulawo ekifunga eky'omusanvu, ne wabaawo okusirika mu ggulu nga ebbanga ery'ekitundu kya ssaawa. Okubikkulirwa 8:1.

The removing of the seventh seal takes place in the thirty days, for it is the final seal. On December 31, 2023, Ezekiel’s bones began the resurrection process. Christ then began to teach for forty days. That date marked the end of the 1,260 days since the disappointment of July 18, 2020, and John informs us in Revelation eleven that we are to measure the temple, but leave off the courtyard. The courtyard ends at the end of the scattering, for John informs us 1,260 is given to the Gentiles who are the courtyard. When measuring, that history is to be left off.

Okuggibwawo kw’ekisiba eky’omusanvu kubeerawo mu nnaku amakumi asatu, kubanga kye kisiba ekisembayo. Ku lunaku lwa 31 December 2023, amagumba ga Ezeekyeri gatandika enkola ey’okuzuukira. Awo Kristo n’atandika okuyigiriza okumala ennaku amakumi ana. Olunaku olwo lwalanga enkomerero y’ennaku 1,260 okuva mu kuggwaamu essuubi okw’olunaku lwa July 18, 2020, era Yokaana atutegeeza mu Kubikkulirwa kwa Yokaana ekkumi n’emu nti tupime yeekaalu, naye tulekerewo oluggya. Oluggya luggwa ku nkomerero y’okusasaanyizibwa, kubanga Yokaana atutegeeza nti ennaku 1,260 ziweebwa Ab’amawanga, be oluggya. Mu kupima, ebyafaayo ebyo birekerweewo.

When Miller awakens and sees the dirt brush man, the room is empty, and as he raises his voice, Miller is still in the wilderness. From the history of the resurrection until just before the Sunday law, Christ is raising the temple of the one hundred and forty-four thousand, as He did in the forty-six years from 1798 unto 1844.

Bwe Miller azuukuka n’alaba omusajja omukunkumula enfuufu, ekisenge kiba kyerere; era bwe ayimusa eddoboozi lye, Miller abeera nga akyali mu ddungu. Okuva mu byafaayo by’okuzuukira okutuusa ddala nga tekunnatuuka ku tteeka lya Ssande, Kristo azimba yeekaalu ya 144,000, nga bwe yakikola mu myaka amakumi ana mu mukaaga okuva mu 1798 okutuuka mu 1844.

When He begins to teach, He is working in His temple, especially during the thirty days. The angels then keep silent for thirty minutes, while He teaches His priests of three hundred Millerite preachers, or His army of Gideon’s three hundred, or while He publishes the three hundred 1843 charts; and He does all this during the thirty days from the end of the unleavened bread, unto the message of the trumpets. He is sweeping the floor of Miller’s room, but it is His floor, so Miller’s room is His temple. He is finishing the work of blotting out either the sins or the names of those who were called as candidates to be among the one hundred and forty-four thousand.

Bwe atandika okuyigiriza, abeera ng’akolera mu Yeekaalu ye, okusinga mu nnaku amakumi asatu. Olwo bamalayika ne basirika okumala eddakiika amakumi asatu, nga ayigiriza bakabona be, be babuulizi ba Millerite ab’ebikumi bisatu, oba eggye lye erya Gideyoni ery’ebikumi bisatu, oba nga afulumya ebipande eby’obunnabbi bya 1843 eb’ebikumi bisatu; era bino byonna abikola mu nnaku amakumi asatu okuva ku nkomerero y’Embaga y’Emigaati egitali mu yagi, okutuuka ku bubaka bw’empanda. Akukunkumula wansi mu kisenge kya Miller, naye ekifo ky’awansi ekyo kye kya Ye; kale ekisenge kya Miller kye Yeekaalu ye. Amaliriza omulimu ogw’okusangula, oba ebibi oba amannya, g’abo abaayitibwa ng’ab’eesuubirwa okuba mu omuwendo ogw’emitwalo kkumi na nnya n’enkumi nnya.

The trumpet message that comes five days before the ascension and ten days before judgment is the litmus test. What happens in the thirty minutes that heaven is quiet, or the thirty days of Christ teaching the priests has already produced two classes when the seal is impressed during the three steps of the trumpet, ascension and judgment. It is simple to see.

Obubaka bw’ekkondeere obujja ennaku ttaano ezibulayo Okulinnyuka mu ggulu ne nnaku kkumi ezibulayo Okusalirwa omusango, kye kigezo ekya nnamaddala. Ebyo ebiba mu ddakiika asatu ez’okusirika kw’eggulu, oba mu nnaku asatu za Kristo ng’ayigiriza bakabona, byaleeta dda emitundu ebiri, mu kiseera omukono bwe gutekebwa mu mitendera esatu egy’ekkondeere, Okulinnyuka mu ggulu, n’Okusalirwa omusango. Kyangu okulaba.

If you come to the point where you are to sound the message of the trumpet, and refuse to sound the message—you fail.

Bw’otuuka ku kiseera mw’olina okuvuga ekiwuubaalo okulangirira obubaka bwakyo, n’ogaanira okulangirira obubaka obwo—olemererwa.

The three steps of ‘trumpet, ascension and judgment’ are one waymark in three steps, just as in the beginning of the history where one waymark was represented with the ‘death, burial and resurrection.’ The three step test at the end is the litmus test that precedes by five days the Pentecostal Sunday law.

Akabonero k’ekkubo kamu kagabanyiziddwa mu bitundu bisatu ebyo: “ekkondeere, okuyambuka mu ggulu, n’omusango”; nga bwe kyali ku ntandikwa y’ebyafaayo, awali akabonero k’ekkubo kamu akaakiikirizibwa mu “okufa, okuziikibwa n’okuzuukira.” Ekigezo ky’ebitundu bisatu mu nkomerero kye kigezo kya litimasu ekikulembera ennaku etaano etteeka lya Ssande erya Pentekooti.

Five days after the resurrection the end of the feast of unleavened bread arrives, and that holy convocation marks the first and foundational test of 2024. Are you going to eat the Bread of Heaven or the bread of human reasoning? That test arrived in 2024, and it had been typified by the foundational rebellion of Adam and Eve, Nimrod, Aaron, Jeroboam, Korah and his rebels, the Protestants of Millerite history, the alpha rebellion of John Harvey Kellogg, the rebellion of 1888 and of course the rebellion of 9/11. The foundational rebellion of Cain, conveys the issue of jealousy against your brother, all down the line of foundational rebellions.

Ku lunaku olutaano oluvannyuma lw’okuzuukira, enkomerero y’Embaga y’Emigaati Emitazimbulukuswa etuuka, era ekkuŋŋaaniro eryo ettukuvu kikola ng’ekigezo ekisooka era eky’ensibuko eky’omwaka wa 2024. Onoolya Omugaati ogw’eggulu oba omugaati ogw’okulowooza kw’abantu? Ekigezo ekyo kyatuuka mu mwaka wa 2024, era kyakifananyizibwa mu bujeemu obw’ensibuko bwa Adamu ne Ewa, Nimuroodi, Alooni, Yerobowaamu, Kola n’abajeemu be, Abaprotestanti mu byafaayo bya Abamillerite, obujeemu bwa alpha bwa John Harvey Kellogg, obujeemu bw’omwaka gwa 1888, era naddala obujeemu bwa 9/11. Obujeemu obw’ensibuko obwa Kayini bulaga ensonga y’obuggya eri muganda wo, nga ensonga eyo eyitamira mu bujeemu obw’ensibuko byonna.

All the illustrations of foundational rebellion are rebellion against God, but some; such as the rebels of 1888, and the rebels of Korah, include the fact that the chosen messenger is part of the test. The rejection of Miller’s identification that it is Rome that establishes the vision in Daniel 11:14, is a rejection of both the message and the messenger. The test is foundational for not only did Father Miller identify the robbers of verse fourteen as Rome, but also Miller’s son.

Eby’okulabirako byonna eby’obujeemu obw’ensiseko bibeera obujeemu eri Katonda; naye ebimu, nga n’abaajeemu b’omwaka gwa 1888, era n’abaajeemu ba Kola, birimu ensonga eno nti omubaka alondeddwa abeera ekitundu ky’ekigezo. Okugaana okulambulula kwa Miller nti Loma y’ekyimiriza ekyolesebwa mu Danyeri 11:14, kwe kugaana byombi: obubaka n’omubaka. Ekigezo kino ky’ensiseko, kubanga si Kitaffe Miller yekka y’alambulula abanyazi ab’olunyiriri olwa kkumi na nnya nti be Loma, wabula ne mutabani wa Miller.

Five days after the resurrection of December 31, 2023, Miller’s preparatory teaching ministry was taken over by the One who followed after John. For thirty days special instruction to the worshippers in the temple would be given “face to face” by Christ. That preparation was to prepare a priesthood of 80, to proclaim the warning message of the feast of trumpets.

Ennaku ttaano oluvannyuma lw’Obuzuukufu olw’e Disemba 31, 2023, obuweereza bw’okuyigiriza obw’okutegekera ogwa Miller bwatwalibwa Oyo eyajja oluvannyuma lwa Yokaana. Okumala ennaku asatu, obuyigiriza obw’enjawulo eri abasinzizi mu Yeekaalu bwalibadde buweebwa ‘maaso ku maaso’ nga Kristo ye abuwa. Eyo enteekateeka yaali ya kuteekateeka obusaserodooti obw’abakabona kinaana, okulangirira obubaka obulabula bw’Embaga y’Amakondeere.

That preparation of thirty days consists of a foundational first test in the beginning and a second temple test at the ending. The second temple test is finished before the trumpets are blown, and this detail is therefore represented in Miller’s dream when Christ cast the jewels into the casket. It is after He does this, that He invites Miller to “come and see.” It is from the trumpet warning, to the ascension unto judgment that the ensign is lifted up in advance of the Sunday law. The jewels are all in the temple, before Miller is called to “come and see,” and it is when the two witnesses are lifted up in the clouds, that their enemies behold them.

Okutegeka kw’ennaku asatu kugatta wamu ekikebera ekisooka eky’ensibuko mu ntandikwa, n’ekikebera eky’ekaalu eky’okubiri ku nkomerero. Ekikebera eky’ekaalu eky’okubiri kimalirizibwa nga tekinnaba kufuuyibwa amakondeere, era ensonga eno eragibwa mu kirooto kya Miller, Kristo bwe yasuula amajjinja ag’omuwendo mu kisanduku. Bwe yamaze ekyo, n’alyoka ayita Miller nti, “Jja olabe.” Kuva mu kulabula kw’amakondeere okutuuka ku kulinnyusibwa waggulu eri okusala omusango, ekibendera kisitulibwa waggulu nga kikulembeddewo etteeka erya Sande. Amajjinja ag’omuwendo gonna gali mu yeekaalu nga Miller tannayitibwa nti, “Jja olabe,” era bwe basitulibwa waggulu mu bire abajulirwa ababiri, abalabe baabwe ne babalaba.

Their prediction of an attack from Islam that failed in 2020, is to be repeated after it is corrected, as was the true Midnight Cry of Snow. Miller had an understanding that he identified as the Midnight Cry, but Samuel Snow corrected Miller’s Midnight Cry message, and for this reason, Snow’s Midnight Cry message is called the “true” Midnight Cry message in Millerite history. The message of the Midnight Cry is a message that has been corrected, and empowered by the correction.

Ekyo kye baalagula eky’okulumba okuva mu Buyisiramu, ekyaleemererwa mu 2020, kigenda kuddamu nga kimaze okutereezebwa, nga bwe kyakolebwa ku Okukaaba okw’omu ttumbi ly’ekiro okutuufu kwa Snow. Miller yalina okutegeera kwe yayita Okukaaba okw’omu ttumbi ly’ekiro; naye Samuel Snow yatereeza obubaka bwa Miller obw’Okukaaba okw’omu ttumbi ly’ekiro, era olw’ensonga eyo, obubaka bwa Snow obw’Okukaaba okw’omu ttumbi ly’ekiro buyitibwa “Okukaaba okw’omu ttumbi ly’ekiro okutuufu” mu byafaayo by’Abamillerite. Obubaka bw’Okukaaba okw’omu ttumbi ly’ekiro butereezeddwa, era bwaweebwa amaanyi olw’okutereeza okwo.

> “The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844.” Early Writings, 247.

> Abaggwaamu essuubi baalaba okuva mu Byawandiikibwa nti baali mu kiseera eky’okulindirira, era nti baalina okulindirira nga bagumiikiriza okutuukirizibwa kw’olwolesebwa. Obujulizi bwe bumu obwabaleetera okulindirira Mukama waabwe mu 1843 ne bubaleetera okusuubira okujja kwe mu 1844. Early Writings, 247.

The phenomenon occurred at the end of the period of 1840 to 1844, and it also occurred at the beginning. Josiah Litch predicted a fulfillment of Islam in 1840. He put his prediction into the public record in 1838, and then corrected it ten days before August 11, 1840. The corrected prediction fulfillment empowered the first angel’s message. The second message was empowered by the corrected message of the Midnight Cry. Two witnesses from one history that are an alpha witness and an omega witness. Together they identify the empowerment of a message based upon the correction of a previous message.

Ensonga eno yaliwo ku nkomerero y’ekiseera okuva mu 1840 okutuuka mu 1844, era yaliwo ne ku ntandikwa. Josiah Litch yanenerayo okutuukirira kw’Obusiraamu mu 1840. Yateeka ennenero ye mu byawandiiko eby’omu lwatu mu 1838, oluvannyuma n’agilongoosa ennaku kkumi nga zisigadde okutuuka ku 11 Ogwomunaana, 1840. Okutuukirira kw’ennenero eyalongosebwa kwe kwawa amaanyi obubaka bw’omumalayika ow’olubereberye. Obubaka bw’omumalayika ow’okubiri bwanywezebwa olw’obubaka obwalongosebwa bw’Okukaaba okw’omu ttumbi ly’ekiro. Abajulirwa babiri okuva mu byafaayo bimu: omu mujulirwa gw’Alufa, n’omulala mujulirwa gw’Omega. Nga bonna wamu balaga okunywezebwa kw’obubaka okuzimbiddwa ku kulongoosebwa kw’obubaka obwaliwo edda.

The alpha identifies a prophecy of Islam and the omega identifies a prophecy of a shut door. Line upon line, Islam in 1840 and the shut door in 1844, identifies Islam and a shut door as the message of the Midnight Cry. At the beginning of the message Islam is loosed, as in Christ’s triumphal entry. At that point the door is closed in the parable of the ten virgins, as the door is closed upon the judgment of the house of God. At the conclusion of the message, Islam strikes again as the door is closed upon the United States.

Alufa eraga obunnabbi obw’Obusiraamu, ate Omega eraga obunnabbi bw’Oluggi Oluggaliddwa. Olunyiriri ku lunyiriri, Obusiraamu mu 1840 n’Oluggi Oluggaliddwa mu 1844, bikizuula Obusiraamu n’Oluggi Oluggaliddwa nga bye bubaka bw’Okukaaba okw’omu ttumbi ly’ekiro. Ku ntandikwa y’obubaka Obusiraamu busumululwa, nga bwe kyali mu Kuyingira kwa Kristo okw’Obuwanguzi. Mu kaseera ako oluggi luggalibwa mu Lugero lw’Abawala Ekkumi, era nga bwe luggalibwa ku kusalirwa omusango kw’Ennyumba ya Katonda. Ku nkomerero y’obubaka, Obusiraamu bulumba nate nga oluggi luggalirwa ku Amerika Amagatte.

It is important to see that the line produced by Leviticus twenty-three identifies the three steps of Passover at the beginning and the three steps of the priests at the end. The priests are lifted up as an offering at the Sunday law, but they are purified before that event. When they are lifted up, they are the ensign, and when Christ was lifted up in the three steps at the beginning of the line, He drew all the world unto Himself. The lifting up of the one hundred and forty-four thousand is the end of the line that began with the lifting up of Christ. In both the beginning and ending one waymark of three steps are identified.

Kikulu okulaba nti olunyiriri olufuniddwa mu Eby’Abaleevi 23 lulaga emitendera esatu gya Paska ku ntandikwa n’emitendera esatu gy’abakabona ku nkomerero. Abakabona bawanulibwa ng’ekiweebwayo mu kiseera ky’etteeka erya Ssande, naye batukuluzibwa nga tekunnaba kutuuka ekyo. Bwe bawanulibwa, babeera ebbendera, era Yesu Kristo bwe yawanulibwa mu emitendera esatu ku ntandikwa y’olunyiriri, yakungaanya ensi yonna gy’ali ye. Okuwanulibwa kw’aba 144,000 kwe kkomerero y’olunyiriri olwatandikira ku kuwanulibwa kwa Kristo. Mu ntandikwa ne mu nkomerero byombi, akabonero kamu aka emitendera esatu kalagiddwa.

Three steps at the beginning that are followed by five days, and three steps at the ending that are followed by five days. From that point on, the story is about the great multitude, for the priesthood has been established as the ensign of the one hundred and forty-four thousand. The seven days of Tabernacles is a period for the Gentiles. If we leave off the time of the Gentiles that begins at the Sunday law, and leave off the three and a half days that ended in 2023, we have the temple of the one hundred and forty-four thousand represented within the fifty days of the Pentecostal season from December 31, 2023 unto the soon-coming Sunday law.

Waliwo emitendera esatu mu ntandikwa egyegobererwako ennaku ttaano, era n’emitendera esatu mu nkomerero egyegobererwako ennaku ttaano. Oluvannyuma lw’ekyo, enjogera ebeera ku kibiina ekinene ennyo ekitali kuwera, kubanga obwa-saserdooti bwateekebwawo ng’ekibendera kya 144,000. Ennaku musanvu z’Embaga ey’Ensiisira ze kiseera ky’Ab’amawanga. Bwe tulekaawo ekiseera ky’Ab’amawanga ekitandika ku tteeka lya Sande, era ne tulekaawo ennaku ssatu n’ekitundu eziggwawo mu 2023, tufuna Yeekaalu ya 144,000 eyimiriziddwa mu nnaku amakumi ataano ag’ekiseera kya Pentekooti okuva nga 31, Desemba 2023 okutuuka ku tteeka lya Sande erijja mangu.

Five days from the resurrection for the virgins, thirty days that follow for the priests. Then five days of a trumpet message from the virgins, ending with their ascension when the forty days concludes, followed by five days unto judgment, followed by five days to the Sunday law. As a symbol of the virgins, the number “5” sets forth the footsteps of the one hundred and forty-four thousand, who are virgins and who are also priests.

Ennaku ttaano okuva ku kuzuukira, eza bawombeefu; era ennaku asatu eziddirira, eza bakabona. Olwo ennaku ttaano ez’obubaka bw’ekkondeere okuva eri abawombeefu, ne ziggwa n’okulinnyuka mu ggulu kwabwe nga ennaku amakumi ana bwe ziwedde, ne ziddirirwa ennaku ttaano okutuuka mu musango, ne ziddirirwa ndala ennaku ttaano okutuuka ku tteeka lya Ssande. Nga akabonero ka bawombeefu, ennamba “5” erambika emikondo gy’okutambulira gy’abo 144,000, abali abawombeefu era ate nga bakabona.

During the thirty days of teaching, the final and seventh seal is removed, and it is in that period that Miller sees the jewels being restored. “Come and see” is a symbol based upon the first four seals, so when the seventh seal was opened, Miller was told to “come and see,” but the angels in heaven all just watch on in silence. Miller’s dream is identifying the sealing of the jewels who are the one hundred and forty-four thousand, while also identifying the jewels that are the message of the Midnight Cry. That message conveys the power to the virgins that accomplishes the sealing, and the dirt brush man identifies the One who controls both the messengers and the message.

Mu nnaku amakumi asatu ez’okuyigiriza, ekisiba eky’enkomerero, ekya musanvu, kiggyibwawo; era mu bbanga eryo Miller alaba amayinja ag’omuwendo nga gaddizibwa. “Jjangu olabe” kye kifaananyi ek’esigamiziddwa ku bisiba ebina ebyasooka; kale bwe kyaggulwawo ekisiba eky’omusanvu, Miller yagambibwa nti, “Jjangu olabe,” naye bamalayika ab’omu ggulu bonna baatunuulira kyokka nga basirikidde. Kirooto kya Miller kirambulula okuteekebwako akabonero kw’amayinja ag’omuwendo, ge 144,000, era ne kyanjula amayinja ag’omuwendo ag’ali obubaka bw’eddoboozi erya mu ttumbi ly’ekiro. Obubaka obwo buwa amaanyi eri abawere obw’okutuukiriza okuteekebwako akabonero, ate omusajja w’ekyoyi ky’avu alambulula Oyo afuga ababaka n’obubaka byombi.

2024 represents the foundational test, and now in 2026 the temple test has arrived. We are now in the thirty-day period where Christ is teaching, and to not recognize this fact is fatal.

Omwaka gwa 2024 guyimirira ekigezo eky’omusingi, era kaakano mu mwaka gwa 2026 ekigezo kya Yeekaalu kituuse. Kaakano tuli mu kiseera ky’ennaku amakumi asatu mwe Kristo ayigiriza, era obutamanya ekituufu kino kivaamu okufa.

Recognizing the message and the messenger was an element of the foundational test represented by Rome establishing the vision, and is an element of the story of Elijah and Ahab.

Okutegeera obubaka n’omubaka kyali ekimu ku bitundu by’ekigezo eky’ensibuko ekyeyolekera mu Loma nga ekakasa okwolesebwa, era kye kimu ku bitundu by’ebyafaayo bya Eriya ne Akabu.

> And in the thirty and eighth year of Asa king of Judah began Ahab the son of Omri to reign over Israel: and Ahab the son of Omri reigned over Israel in Samaria twenty and two years. And Ahab the son of Omri did evil in the sight of the Lord above all that were before him. And it came to pass, as if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, that he took to wife Jezebel the daughter of Ethbaal king of the Zidonians, and went and served Baal, and worshipped him. And he reared up an altar for Baal in the house of Baal, which he had built in Samaria. And Ahab made a grove; and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him. In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 16:29–17:1.

> Mu mwaka ogw’amakumi asatu mu munaana ogw’obwakabaka bwa Aasa kabaka wa Yuda, Akabu mutabani wa Omuli n’atandika okufuga Isirayiri; era Akabu mutabani wa Omuli n’afugira Isirayiri mu Samaliya emyaka amakumi abiri mu bbiri. Akabu mutabani wa Omuli n’akola ebibi mu maaso ga Mukama okusukkira abo bonna abaamubanjirira. Era nga kyali kitono gy’ali okutambulira mu bibi bya Yerobowaamu mutabani wa Nebati, n’atwala Yezeebali muwala wa Esibaali kabaka w’Abazziidoni okumufuula mukyala we, n’agenda n’aweereza Baali, n’amusinza. Era n’ayimusa ekyoto kya Baali mu nnyumba ya Baali gye yazimba mu Samaliya. Era Akabu n’ateekawo ekibira; era Akabu n’asunguwaza Mukama Katonda wa Isirayiri okusukkira bakabaka bonna aba Isirayiri abaamubanjirira. Mu nnaku ze Kiyeri omutuuze w’e Beteri n’azimba Yeriko: n’agissaawo omusingi gwagyo ku Abiraamu omubereberye we, n’assaawo enzigi zaagyo ku Seguubi omuto we, ng’ekigambo kya Mukama kye yayogera mu Yoswa mutabani wa Nuuni bwe kyali. Awo Eriya Omutesibi, eyali ku batuuze b’e Gireyaadi, n’agamba Akabu nti, Nga Mukama Katonda wa Isirayiri bw’ali omulamu, gwe nnyimirira mu maaso ge, tewajja kuba na kasoolo newaakubadde enkuba mu myaka gino, wabula ng’ekigambo kyange bwe kiragira.

The numbers associated with Ahab add to the context of the passage. “Thirty-eight” represents a “rising up.” Israel was commanded to “rise up” and enter the Promised Land in the thirty-eighth year.

Ennamba ezikwatagana ne Akabu ziyongera ku nsengeka y’ekitundu kino eky’ebyawandiikibwa. Omuwendo ogw’“amakumi asatu mu munaana” guyimirira “okuyimuka.” Isirayiri yalagiribwa “okuyimuka” era okuyingira Ensi eyasubizibwa mu mwaka ogw’amakumi asatu mu munaana.

> Now rise up, said I, and get you over the brook Zered. And we went over the brook Zered. And the space in which we came from Kadeshbarnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the Lord sware unto them. Deuteronomy 2:13, 14.

> Kaakano muyimuke, ne njogera nti, “musomoke omugga Zered.” Ne tusomoka omugga Zered. Ebbanga okuva lwe twava e Kadeshbarnea okutuusa lwe twasomoka omugga Zered, lyali emyaka amakumi asatu mu munaana; okutuusa omulembe gwonna gw’abasajja abalwanyi bwe gwaggwawo ddala okuva wakati mu ggye, nga Mukama bwe yabalayirira. Ekyamateeka Ekya Kubiri 2:13, 14.

Jesus healed the crippled man who was thirty-eight years old when He told him to “rise.”

Yesu yawonya omusajja omulema eyalina emyaka amakumi asatu mu munaana bwe yamugamba nti, "Yimuka."

> And a certain man was there, which had an infirmity thirty and eight years. When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. Jesus saith unto him, Rise, take up thy bed, and walk. And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. John 5:5–9.

> Awo waaliyo omusajja omu eyalina obulema okumala emyaka amakumi asatu mu munaana. Yesu bwe yamulaba ng’agalamidde, era bwe yamanya nga amaze ebbanga ddene mu mbeera eyo, n’amugamba nti, Oyagala okuwona? Omusajja omulema n’amuddamu nti, Ssebo, sirina muntu, amazzi bwe gatibulibwa, anteeka mu kidiba; naye nga nkyajja, omulala n’ansooka aserengeta mu kidiba. Yesu n’amugamba nti, Golokoka, yetikka ekitanda kyo, otambule. Amangu ago omusajja n’awonyezebwa, n’ayitikka ekitanda kye, n’atambula; era ku lunaku olwo lwennyini lwali Ssabbiiti. Yokaana 5:5-9.

Josiah Litch made a prediction in 1838, that he fine-tuned in 1840. The thirty-eighth year Moses references in Deuteronomy, was also the fortieth year. Josiah Litch’s two-step process paralleled the two-step revival of his namesake, king Josiah. The numbers of 38 and 40 in relation to one another, represent a rising up, which is what happens to the two witnesses when they are lifted up into the clouds.

Mu 1838, Josiah Litch yategeeza obunnabbi, era mu 1840 n’abutereeza obwo. Omwaka ogw’amakumi asatu mu munaana Musa gw’ayogerako mu Ekyamateeka eky’Okubiri, gwali era omwaka ogw’amakumi ana. Enkola ya Josiah Litch ey’ebitundu bibiri yafaanana engeri y’okuzuukirizibwa mu bitundu bibiri okw’omunnyinilinnya we, Kabaka Yosiya. Ennamba za 38 ne 40 mu kukwatagana kwazo ziraga okusituka waggulu, kye kibaawo eri Abajulirwa babiri bwe basitulibwa ne bayambuka mu bire.

With Litch, the lifting up was accomplished by the message of Islam of the second woe. The lifting up that is marked by Christ’s ascension, comes after the trumpet message of Islam. Those first two steps of the waymark of trumpet, ascension and judgment was typified by Litch, whose two steps were typified by king Josiah’s two step revival and reformation. In Deuteronomy the command was to rise up and go into the Promised Land, and the lifting up of the ensign at the Sunday law is the identical promise.

Mu kiseera kya Litch, okutumbulwa kwatuukirizibwa mu bubaka bw’Obusiraamu bw’ezzaala ey’okubiri. Okutumbulwa okulambikibwa mu okulinnyuka kwa Kristo kujja oluvannyuma lw’obubaka bw’ekondeere ery’Obusiraamu. Emitendera ebiri egyasooka mu kabonero akalaga ekkubo ak’ekkondeere, okulinnyuka n’okusalirwa omusango, Litch ye yagifaananyiriza; era emitendera ye ebiri gyafaananyizibwa obw’okuzuukuka n’enkyukakyuka eby’emitendera ebiri eby’omu kabaka Yosiya. Mu Ekyamateeka Ekyokubiri ekiragiro kyali nti musituke mugende mu Nsi Eyasuubizibwa, era okutumbulwa kw’ekibendera ku tteeka ery’Olunaku lwa Sande kwe kwesuubizo kye kimu kyennyini.

Ahab reigned twenty-two years, thus he reigns during the period when Divinity is combined with humanity, which is the period of thirty days that precedes the trumpet message. Ahab is Trump, who will marry Jezebel in the very near future. In the period of Trump, only Elijah has a message of rain. This fact is foundational, for the movement of the one hundred and forty-four thousand is the movement of the methodology of line upon line; and that methodology is based upon the foundational truth that the reform movement of the one hundred and forty-four thousand has been typified by every reform movement of sacred history. In each of those movements the leaders were part of the testing process. Every time.

Akabu yafuga emyaka amakumi abiri mu bbiri; bwe kityo afugira mu kiseera mw’Obwakatonda n’Obuntu bwe bwegattibwa, nga kye kiseera ky’ennaku amakumi asatu ekirisooka obubaka bw’ekkondeere. Akabu ye Trump, agenda okuwasa Yezebere mu biseera ebirinnye nnyo. Mu kiseera kya Trump, Eriya yekka ye alina obubaka bw’enkuba. Ensonga eno y’omusingi; kubanga entambula y’aba 144,000 ye entambula y’enkola ya layini ku layini; era enkola eyo esinziira ku mazima g’omusingi nti entambula ey’okutereeza ey’aba 144,000 eyafaananyizibwa mu buli ntambula ey’okutereeza ey’ebyafaayo ebitukuvu. Mu buli ku ntambula ezo, abakulembeze baali omu mu nkola ey’okukemebwa. Buli omulundi.

Ahab is the seventh king from Jeroboam, and we have repeatedly shown how Ahab is the state during the Sunday law crisis. We have shown how the Laodicean Seventh-day Adventist church rebuilt Jericho in 1863, costing the Whites their oldest and youngest sons, and typifying Jericho at the Sunday law. 1863 typifies the Sunday law.

Akabu ye kabaka omusanvu okuva ku Yerobowaamu, era tumaze okulaga emirundi mingi nti mu kiseera ky’obunkenke bw’etteeka erya Ssande Akabu ye gavumenti. Era tumaze okulaga engeri gye Ekkanisa ya Abadiventisti ab’Olunaku Olw’omusanvu ey’e Laodikaya yaddamu n’azimba Yeliko mu mwaka ogwa 1863, ekyaviirako ab’e White okufiirwa abatabani baabwe omukulu n’omuto, era nga kino kyekifaananyi kya Yeliko mu kiseera ky’etteeka erya Ssande. Omwaka 1863 gufaananyiriza etteeka erya Ssande.

The passage is full of symbolism identifying the period as the sealing of the one hundred and forty-four thousand, and in that time period to reject Miller’s understanding of a truth that was placed upon Habakkuk’s 1843 table is foundational rebellion, that includes a disregard for God’s chosen messenger under the same pretext as Korah’s rebels and the rebels of 1888, who claimed that all the congregation is holy.

Omutundu guno gw’ekiwandiiko gujjudde ebyekifaananyi ebirambulula nti ekiseera ekyo kye kya okuteekebwako akabonero kw’abantu 144,000; era mu kiseera ekyo, okugaana okutegeera kwa Miller ku mazima agateekebwa ku Mmeeza ya Abakkuku ey’omwaka 1843 kwe kujeemu okw’amasingi, okuli n’obutamussa kitiibwa omubaka wa Katonda gwe yalonda, mu kakwate ke kimu akaakozesebwa abajeemu ba Kola n’abajeemu b’omwaka 1888, abaagamba nti ekibiina kyonna kitukuvu.

We are now in the test of the temple when the windows of heaven are opened along with a dispensational door. The dispensational door marks the transition for the priests from Laodicea unto the priests of Philadelphia. It marks the separation of the counterfeit and true jewels of Miller’s dream. The windows identify a curse or a blessing. Malachi three, premises the test upon returning. Miller’s dream emphasizes the restoration of both the priesthood and the message. Revelation nineteen identifies the army of the Lord that is raised up when a prediction of a trumpet message of Islam is fulfilled.

Kati tuli mu kukemebwa kw’Yeekaalu, amadirisa ag’eggulu bwe gagulibwa wamu n’omulyango ogw’eddiisipensenshoni. Omulyango ogw’eddiisipensenshoni gulaga okukyusibwa kw’abasaserdooti okuva e Lawodikiya okutuuka eri abasaserdooti b’e Firadefiya. Gulaga okwawukana kw’amayinja ag’obulimba n’amayinja amazima mu kirooto kya Miller. Amadirisa galaga ekikolimo oba omukisa. Malaki essatu asimba okukemebwa ku kuddayo. Ekirooto kya Miller kissa amaanyi ku kuzzawo obusaserdooti n’obubaka byombi. Okubikkulirwa kkumi n’enda kimanyisa eggye lya Mukama erikkuzibwa mu kiseera obunnabbi bw’obubaka bw’ekkondeere obw’Obusiramu lwe butuukirizibwa.

The test that precedes the litmus test of the trumpet message is the second and it is the temple test. Miller’s dream produces a doubling, that is always associated with the second test, for Miller’s dream uses jewels as both the messages and the messengers. The temple test involves the application of the line upon line methodology of the latter rain. It requires the priests to see the temple in the various lines of prophecy in order to align the messages. The dirt brush man’s larger casket is the temple of the one hundred and forty-four thousand, and Malachi’s storehouse is the same. The heart of the temple furnishing is the ark of the covenant, which the covering cherubim’s continually look to, thus emphasizing the focus of all holy beings. The holy in this history need to look unto the temple and gaze into the ark.

Ekigezo ekiri mu maaso w’ekigezo kya litimasi eky’obubaka bw’ekkondeere, kye ekyokubiri, era kye kigezo kya Yeekaalu. Ekirooto kya Miller kireeta okuddiriramu emirundi ebiri, ekigattibwa bulijjo n’ekigezo ekyokubiri, kubanga ekirooto kya Miller kikozesa amayinja ag’omuwendo ng’obubaka era n’abaleeta obubaka. Ekigezo kya Yeekaalu kirimu okuteekebwa mu nkola y’olunnyiriri ku lunnyiriri ey’enkuba ey’oluvannyuma. Kiwetaagisa bakabona okulaba Yeekaalu mu nnyiriri ez’enjawulo ez’obunnabbi, balyoke bakwataganye obubaka. Ekisanduku ekinene eky’omusajja ow’ekikwasa enfuufu kye Yeekaalu y’ab’emitwalo kkumi n’ena n’enkumi nnya, era ekitebe kya Malaki kye kimu. Omutima gw’ebikozesebwa eby’omu Yeekaalu ye Essanduku ey’Endagaano, gye Abakerubi abakakingiriza bulijjo bateekako amaaso gaabwe, ng’okwo kwe kulaga ennyo ekitunuulirwa ekikulu ky’ebitonde ebitukuvu byonna. Abatukuvu mu byafaayo bino balina okutunuukira Yeekaalu era batunuulire munda mu Essanduku.

The temple of the one hundred and forty-four thousand is the subject of Leviticus twenty-three and it presents a historical line that was fulfilled in the time of Christ with what Sister White calls “the Pentecostal season.” From the resurrection unto Pentecost, or from December 31, 2023 unto the Sunday law Leviticus twenty-three’s prophetic line represents the temple of the one hundred and forty-four thousand. That history begins with a waymark of three steps followed by five days and it ends with a waymark of three steps followed by five days. In the middle of the alpha and omega histories is the thirty days of sealing the priests. That overall line begins with the seventh-day Sabbath and ends with the seventh-year Sabbath. At this level the temple of the one hundred and forty-four thousand is the ark that will carry 8 souls to the earth made new, and it is also the ark of the covenant that is shadowed by two angels, just as the two Sabbaths shadow the temple of the priesthood of the one hundred and forty-four thousand represented with the Pentecostal season.

Yeekaalu ya 144,000 ye nsonga enkulu mu Abaleevi 23, era ekyo kiraga olunyiriri lw’ebyafaayo olwatuukirizibwa mu mirembe gya Kristo, nga bwe Sister White akiyita “ekiseera kya Pentekooti.” Okuva ku Kuzuukira okutuuka ku Pentekooti, oba okuva nga 31 Desemba 2023 okutuuka ku tteeka lya Sande, olunyiriri olw’obunnabbi olwa Abaleevi 23 luyimirira yeekaalu ya 144,000. Ebyafaayo ebyo bitandika n’akabonero k’olugendo ak’amitendera esatu ne kigobererwako ennaku ttaano, era bimalira ku kabonero k’olugendo ak’amitendera esatu ne kigobererwako ennaku ttaano. Mu katikati w’ebyafaayo bya Alufa ne Omega mulimu ennaku asatu ez’okuteekebwako akabonero kw’abasaserdooti. Olunyiriri olwo lwonna lutandika ku Ssabbiiti ey’olunaku olw’omusanvu era luggwa ku Ssabbiiti ey’omwaka ogw’omusanvu. Ku ddaala lino yeekaalu ya 144,000 kye ky’eryato eririyisa abantu munaana okutuuka ku nsi empya eyazzibwa obuggya, era kye kimu ne Essanduuko y’Endagaano eksiikirirwa bamalayika babiri, nga bwe Ssabbiiti ebbiri zisiikirira yeekaalu y’obusaserdooti bwa 144,000 eyayimiririzibwa mu “kiseera kya Pentekooti.”

Leviticus twenty-three is about the priesthood of the one hundred and forty-four thousand during the final manifestation of the Pentecostal season that began at Christ’s resurrection and continued until fifty days later at the Day of Pentecost. The Pentecostal season is established when the first twenty-two verses of Leviticus twenty-three is aligned with the last twenty-two verses. William Miller’s dream identifies that the jewels of God’s word are both the message and the messengers.

Ebyoobuweereza essuula amakumi abiri mu ssatu kikwata ku obwakabona bwa 144,000 mu kulabisibwa okw’enkomerero okw’ekiseera kya Pentekooti okwatandikira ku kuzuukira kwa Kristo era ne kweyongera okumala ennaku amakumi ataano okutuuka ku Lunaku lwa Pentekooti. Ekiseera kya Pentekooti kikakasibwa bwe zitereezebwa wamu ennyiriri amakumi abiri mu bbiri ezasooka ez’omu Ebyoobuweereza essuula amakumi abiri mu ssatu n’enyiriri amakumi abiri mu bbiri ez’enkomerero. Ekirooto kya William Miller kirambulula nti amayinja ag’omuwendo ag’Ekigambo kya Katonda ge bubaka era n’ababaka.

> “I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God, and sanctified through the truth, proclaim the three messages in their order.” Life Sketches, 429.

> Nnfunye emikisa egy’omuwendo okufuna obumanyirivu. Nnina obumanyirivu mu bubaka bw’abamalayika abasatu—ogusooka, ogw’okubiri, n’ogw’okusatu. Abamalayika balagiddwa nga banyonyi mu bbanga wakati mu ggulu, nga balangirira eri ensi obubaka bw’okulabula, obubaka obukwata butereevu ku bantu abali mu nnaku ez’oluvannyuma mu byafaayo by’ensi eno. Tewali awulira eddoboozi ly’abamalayika abo, kubanga bali akabonero akulaga abantu ba Katonda abakoleragana mu mirembe n’eggye ly’eggulu. Abasajja n’abakazi, abaazibwako omusana olw’Omwoyo wa Katonda, era abatukuzibwa mu mazima, balangirira obubaka obusatu mu nteekateeka yaabwo. Life Sketches, 429.

The angels are symbols of God’s people who proclaim the message represented by the angel.

Bamalayika be birango by’abantu ba Katonda abalangirira obubaka omulayika bw’ayimirira.

> “Time is short. The first, second, and third angel’s messages are the messages to be given to the world. We hear not literally the voice of the three angels, but these angels in Revelation represent a people who will be upon the earth and give these messages.

> Ekiseera kimpi. Obubaka bw’omulayika ow’olubereberye, bw’omulayika ow’okubiri, ne bw’omulayika ow’okusatu bye bubaka ebirina okutuusibwa eri ensi yonna. Tetuwulira eddoboozi ly’abamalayika abasatu mu ngeri y’ennyini, naye abamalayika bano mu Kitabo ky’Okubikkulirwa bakiikirira abantu abaliba ku nsi era balituusa obubaka buno.

> “John saw ‘Another angel come down from heaven, having great power; and the whole earth was lightened with his glory.’ Revelation 18:1. That work is the voice of the people of God proclaiming a message of warning to the world.” The 1888 Materials, 926.

> Yokaana yalaba, ‘Malayika omulala ng’akka okuva mu ggulu, ng’alina amaanyi amanene; n’ensi yonna ne yekaanira olw’ekitiibwa kye.’ Okubikkulirwa 18:1. Omulimu ogwo kye eddoboozi ly’abantu ba Katonda nga balangirira obubaka obulabula eri ensi. The 1888 Materials, 926.

Angels represent the people who give the messages represented by the angels. William Miller is represented prophetically in a multitude of applications. One of those applications is that Miller is represented by the first and the last time prophecies he was led to proclaim. The seven times or 2,520 years that ended in 1798, was Miller’s alpha discovery and the cleansing of the sanctuary at the end of 2,300 evenings and mornings on October 22, 1844 was Miller’s omega discovery. Millerite history is represented from 1798 to 1844, and though it was the history of the first and second angels’ it is called by the name of the messenger of that history. Millerite history identifies that Miller was the “voice” proclaiming the first and second angels’ message, and the first angel announced the beginning of judgment on October 22, 1844, and the first angel arrived at the time of the end in 1798, at the conclusion of the “seven times” scattering of the kingdom of Israel. Miller is a symbol of both the 2,520-year prophecy and the 2,300-year prophecy.

Bamalayika bayimira abantu abawa obubaka obuyimirirwa bamalayika. William Miller ayimiririddwa mu ngeri nnyingi ez’obunnabbi. Omu ku ngeri ezo ye nti Miller ayimiririddwa obunnabbi bw’ebiseera—obw’olubereberye n’obw’oluvannyuma—bwe yaluŋamizibwa okulangirira. Ebiseera musanvu, oba emyaka 2,520, ebyaggwa mu 1798, byali kizuula kya Miller eky’alpha; era okutukuza Ekifo Ekitukuvu ku nkomerero y’ennaku 2,300 ez’akawungeezi n’enkya ku 22 Okitobba 1844, kyali kizuula kya Miller eky’omega. Ebyafaayo by’Abamillerite biyimirirwa okuva mu 1798 okutuuka mu 1844; era newaakubadde nga ebyo byali ebyafaayo eby’obubaka bw’Abamalayika asooka n’ow’okubiri, byayitibwa mu linnya ly’omubaka w’ebyafaayo ebyo. Ebyafaayo ebyo by’Abamillerite biraga nti Miller ye “eddoboozi” eryalangiriranga obubaka bw’Abamalayika asooka n’ow’okubiri, era omumalayika asooka yalangirira okutandika kw’omusango ku 22 Okitobba 1844, era omumalayika asooka yatuuka ku kiseera eky’enkomerero mu 1798, ku nkomerero y’okusaasaanyizibwa okw’ebiseera musanvu kw’Obwakabaka bwa Isirayiri. Miller kye kabonero ka byombi: obunnabbi bw’emyaka 2,520 n’obunnabbi bw’emyaka 2,300.

The first waymark of 1798 announced that the judgment would begin when the 2,300-years ended on October 22, 1844. Then the Lord opened up the light of the seventh-day Sabbath, and it was His intent to finish the work, so He attempted to open up further light upon the seven times in 1856, but rebellion was manifested, instead of faith. The seven times is the alpha of Millerite history and the 2,300 is the omega.

Akabonero akasooka aka 1798 kaalangirira nti obulamuzi bwanditandise nga emyaka 2,300 gimaliridde ku October 22, 1844. Awo Mukama n’aggulawo omusana ogwa Ssabbiiti ey’olunaku olw’omusanvu, era okugenderera kwe kwali kumaliriza omulimu, kyeyava agezaako okwongera okuggulawo omusana ku emirundi musanvu mu 1856, naye mu kifo ky’okukkiriza ne kwalabika obujeemu. Emirundi musanvu kye Alufa ya ebyafaayo by’Abamileraayi, ate 2,300 kye Omega ya ebyafaayo by’Abamileraayi.

The seven times is represented by the seventh-year Sabbath and the 2,300 is represented by the seventh-day Sabbath. Millerite history is represented by 1798 and 1844, and 1798 represents the seven times and 1844 represents the 2,300 years. Those two Sabbaths are the bookends to the history represented in Leviticus twenty-three. Those two Sabbaths represent two messages, that make one message. Those two messages represent the Millerites, for the people that proclaim the messages represent the angels that symbolize the message. 1798 the first angel arrived and in 1844 the third angel arrived.

Ebiseera omusanvu biyimiririrwa Ssabbiiti y’omwaka ogw’omusanvu, ate 2,300 biyimiririrwa Ssabbiiti y’olunaku olw’omusanvu. Ebyafaayo by’Abamillerite biyimiririrwa omwaka gwa 1798 n’ogwa 1844, era omwaka gwa 1798 guyimirira ebiseera omusanvu, ate omwaka gwa 1844 guyimirira emyaka 2,300. Ezo Ssabbiiti ebbiri ze nsalo zombi ezizingiriza ebyafaayo ebyayimiririrwa mu Eby’Abaleevi 23. Ezo Ssabbiiti ebbiri ziyimirira obubaka bubiri obweggatta ne bube bubaka bumwe. Obubaka obubiri obwo buyimirira Abamillerite, kubanga abantu abalangirira obubaka bayimirira bamalayika abeeraga ng’ekifaananyi ky’obubaka. Mu 1798, Malaika asooka yatuuka, ate mu 1844, Malaika owa ssatu yatuuka.

Leviticus twenty-three has seven feasts and seven holy convocations, though every feast is not a holy convocation and vise versa. The feasts all fall between the first and the last holy convocation, which is the seventh-day Sabbath in the beginning and the seventh-year Sabbath at the end. The history of the feasts is bookended with the two Sabbaths that represent William Miller and the Millerites.

Eby’Abaleevi essuula amakumi abiri mu ssatu lirimu embaga musanvu n’ebikungaana ebitukuvu musanvu, newaakubadde nga ssi buli mbaga ye kikungaana ekitukuvu, era nate ssi buli kikungaana ekitukuvu mbaga. Embaga zonna ziri wakati w’ekikungaana ekitukuvu ekisooka n’ekisemba: ekisooka, mu ntandikwa, ye Ssabbiiti ey’olunaku olw’omusanvu; ate ekisemba, ku nkomerero, ye Ssabbiiti ey’omwaka ogw’omusanvu. Ebyafaayo by’embaga bitandikirwa ne bikkomekerezebwa Ssabbiiti ebbiri eziyimirira William Miller n’Abamilleraiti.

When the first twenty-two verses and the last twenty-two verses are combined in Leviticus twenty-three the Pentecostal season is identified. The structure that is established by bringing the lines together is absolutely divine. The Pentecostal season of the structure clearly illustrates the three steps of the three angels. It bears the signature of “Truth.” It bears the signature of Alpha and Omega. It bears the signature of Palmoni. It leads a student to the very heart of the Most Holy Place. It identifies the temple of the one hundred and forty-four thousand. It extends all the way to the earth made new.

Bwe zitungibwa wamu ennyiriri amakumi abiri mu bbiri ezisooka n’ezo amakumi abiri mu bbiri ezisembayo mu Eby’Abaleevi essuula amakumi abiri mu ssatu, ekiseera kya Pentekooti kimanyikibwa. Entekateeka eteekebwawo mu kuyunga ennyiriri ezo wamu eri ya bwakatonda ddala. Ekiseera kya Pentekooti mu ntekateeka eyo kiraga obulungi emitendera essatu gy’abamalayika basatu. Kiriko omukono ogwa "Obutuufu." Kiriko omukono gwa Alufa ne Omega. Kiriko omukono gwa Palmoni. Kikulembera omuyizi okutuuka ku mutima gennyini gw’Ekifo Ekitukuvu Ennyo. Kirambulula yeekaalu y’abantu 144,000. Kigaziya okutuuka ddala ku nsi eyakoleddwa obuggya.

This truth of Leviticus twenty-three is now being unsealed in connection with the temple test that precedes the litmus and third test. The third angel arrived in 1844, and then again at 9/11 and then again in 2023. When the third angel arrived in 1844 the faithful were to by faith follow Christ into the Most Holy Place. Leviticus twenty-three is the path into the Most Holy Place and represents an element of the temple test. John was told to measure the temple and also the worshippers therein.

Amazima ag’Eby’Abaleevi essuula amakumi abiri mu ssatu kaakano gagguddwawo nga gakwatanibwa n’okukemebwa okw’omu yeekaalu okulangirira okukemebwa kwa litmus n’okukemebwa okw’okusatu. Malayika ow’okusatu yajja mu 1844, era nate ku 9/11, era nate mu 2023. Bwe yajja mu 1844, abeesigwa baalina, mu kukkiriza, okugoberera Kristo okuyingira mu Ekifo Ekitukuvu Ennyo. Eby’Abaleevi essuula amakumi abiri mu ssatu lye kkubo ery’ayingira mu Ekifo Ekitukuvu Ennyo, era likiikirira ekintu ekimu eky’okukemebwa okw’omu yeekaalu. Yokaana yagambibwa apime yeekaalu era n’abasinza abeerimu.

Miller’s casket is the temple and the jewels are the worshippers therein. Malachi’s storehouse is the temple and the tithes are the worshippers therein. The Pentecostal season, as represented in the line upon line application of Leviticus twenty-three represents the temple of the one hundred and forty-four thousand. More directly it illustrates the ark of the covenant, with the covering cherubs looking at the Ten Commandments, Aaron’s rod that budded and the golden pot of manna.

Essanduuko eya Miller ye yeekaalu, era amayinja ag’omuwendo be basinza omwo. Ennyumba y’eggwanika eya Malaki ye yeekaalu, era eby’ekkumi be basinza omwo. Ekiseera kya Pentekooti, nga bwe kiyimiriziddwa mu nkola y’olunyiriri ku linyiriri mu kitabo ky’Abaleevi essuula 23, kiyimirira yeekaalu ey’ab’e 144,000. Mu bulambulukufu obw’okusinga, kiraga Essanduuko ey’Endagaano, nga Abakerubi abasaanikira batunuulira Ebiragiro Ekkumi, omuggo gwa Alooni ogwamezamu obukoola, n’ensuwa ya zaabu eyalimu mana.

The covering cherubs are angels, and angels represent a message and the messenger. The message that is the alpha message of Leviticus twenty-three is the seventh-day Sabbath, and the omega message is the seventh-year Sabbath. Both are messages, and they are also the alpha and omega messages of William Miller and the Millerites, with the fulfillment of the “seven times,” in 1798, a symbol of the seventh-year Sabbath, and in 1844, God led His people into the Most Holy Place, where they discovered the seventh-day Sabbath. Those two Sabbaths are the first and last holy convocations in Leviticus twenty-three, and the Pentecostal season is positioned between them both, just as the ark was positioned between the two covering cherubs.

Bakerubi ababikka bamalayika, era bamalayika bakiikirira obubaka n’omubaka. Obubaka bwa Alufa obuli mu Leviitiko essuula 23 bwe Ssabbiiti y’olunaku olw’omusanvu, ate obubaka bwa Omega bwe Ssabbiiti y’omwaka ogw’omusanvu. Byombi bubaka, era era ge bubaka bwa Alufa n’obwa Omega bwa William Miller n’Abamillerite, nga mu 1798 okutuukirizibwa kw’‘emirundi musanvu’ kwe kabonero kya Ssabbiiti y’omwaka ogw’omusanvu, ate mu 1844, Katonda yatwala abantu be mu Ekifo Ekitukuvu Ennyo, gye baazuula Ssabbiiti y’olunaku olw’omusanvu. Ezo Ssabbiiti ebbiri ze z’okukuŋaana okutukuvu ezisooka n’ezisembayo mu Leviitiko essuula 23, era ekiseera kya Pentekosite kyateekeddwa wakati wa byombi, nga n’essanduuko ey’Endagaano bwe yateekebwa wakati wa Bakerubi ababikka ababiri.

The temple is to be measured, and it includes leaving off the courtyard that is given to the Gentiles. At the Sunday law judgment for the house of God ends, and the judgment of the Gentiles begins. The times of the Gentiles ended in 1798, at the end of 1,260 years, and at the end of three and a half days, (a symbol of 1,260) John was to leave off the courtyard.

Yeekaalu erina okupimibwa, era mu kyo mulimu okulekaawo oluggya olugabiddwa Ab’amawanga. Mu kiseera ky’etteeka lya Ssande, okusala omusango okw’ennyumba ya Katonda kuggwaawo, era okusala omusango kw’Ab’amawanga kutandika. Ebiseera by’Ab’amawanga byaggwa mu 1798, ku nkomerero y’emyaka 1,260, era ku nkomerero y’ennaku ssatu n’ekitundu (ekifaananyi kya 1,260), Yokaana yalina kulekaawo oluggya.

> And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

> Era ne mpiwa ekikoola ekifaanana omuggo; malayika n’ayimirira, n’agamba nti, Yimirira, opime yeekaalu ya Katonda, n’ekyoto, n’abo abasinza omwo. Naye oluggya oluli ebweru wa yeekaalu oluleke, tolupime; kubanga luweereddwa bannaggwanga: era ekibuga ekitukuvu balikikandagiriranga wansi emyezi amakumi ana mu bbiri. Okubikkulirwa 11:1, 2.

The court was to be left off, for it was given to the Gentiles, who trod it under foot for three and a half days, or forty-two months.

Oluggya lwateekwa okulekebwawo, kubanga lwaweebwa eri Abamawanga, abaalulinyirira wansi w’ebigere byabwe okumala ennaku ssatu n’ekitundu, oba emyezi amakumi ana mu bbiri.

> And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.

> Era banaakuttibwa n’ekitala, era banaatwalibwa nga basibe mu mawanga gonna; era Yerusaalemi enaakandagiribwa abannaggwanga, okutuusa ebiseera by’abannaggwanga bwe binaatuukirira. Lukka 21:24.

The times of the Gentiles was fulfilled in 1798, when the book of Daniel was unsealed.

Ebiro by’Abamawanga byatuukirira mu 1798, lwe Ekitabo kya Danyeri kyazibulibwa.

> “In the temple at Jerusalem a low wall separated the outer court from all other portions of the sacred building. Upon this wall were inscriptions in different languages, stating that none but Jews were allowed to pass this boundary. Had a Gentile presumed to enter the inner enclosure, he would have desecrated the temple, and would have paid the penalty with his life. But Jesus, the originator of the temple and its service, drew the Gentiles to Him by the tie of human sympathy, while His divine grace brought to them the salvation which the Jews rejected.” The Desire of Ages, 194.

> Mu Yeekaalu e Yerusaalemi, ekkomera ekitono kyagabanya Embuga ey’ebweru okuva ku butundu obulala bwonna bw’ekizimbe ekitukuvu. Ku kkomera ekyo waaliwo ebyawandiikibwa mu nnimi ez’enjawulo, nga byategeeza nti tewali muntu wabula Abayudaaya bokka abakkirizibwa okuyita ku nsalo eyo. Ssinga Omunnaggwanga yagezaako okuyingira Embuga ey’omunda, yandibadde atyoboola yeekaalu, era yandibadde akisasuza n’obulamu bwe. Naye Yesu, Omutandisi wa yeekaalu n’obuweereza bwayo, y abasikiriza Abannaggwanga gy’ali mu muguwa gw’okusaasira kw’obuntu, ate ekisa kye eky’obwakatonda kyabaleetera obulokozi Abayudaaya kwe baagaana. The Desire of Ages, 194.

December 31, 2023 ended the three and a half prophetic days from the disappointment of July 18, 2020. That three and a half years identifies that a prophetic message would then be unsealed, and that the times of the Gentiles was fulfilled, and left off of the measuring of the temple and the worshippers therein. At the Sunday law, which in the Pentecostal season was the Day of Pentecost, judgment passes unto the Gentiles. When we leave off the times of the Gentiles when measuring the temple of the one hundred and forty-four thousand, we find that December 31, 2023 unto the Sunday law is the temple.

Desemba 31, 2023 yakomekkereza ennaku ssatu n’ekitundu ez’obunnabbi okuva ku kugwaamu essuubi okwaliwo ku Julaayi 18, 2020. Ezo myaka esatu n’ekitundu zitegeeza nti olwo obubaka bw’obunnabbi bwagenda okuggulwawo, era nti ebiseera by’Abamawanga byatuukiririra, ne byalekebwa ebbali mu kupimibwa kwa yeekaalu n’abasinza abagirimu. Ku tteeka erya Ssande, eryo mu bbanga lya Pentekooti lye Olunaku lwa Pentekooti, okusala omusango kuyitira eri Abamawanga. Bwe tuleka ebbali ebiseera by’Abamawanga mu kupima yeekaalu y’abantu 144,000, tusanga nti ekiseera okuva ku Desemba 31, 2023 okutuuka ku tteeka erya Ssande kye yeekaalu.

The witness of the temple is that it is raised up in two steps; first the foundation, then the temple is identified as finished when the foundation stone that was rejected, marvelously becomes the head of the corner. The foundation was laid when ancient Israel came out of Babylon in the history of the first decree, and the temple was finished in the history of the second decree, but before the third decree. The foundational test occurred in 2024 and we are now in the temple test. That temple test ends at the third and litmus test, and the temple test requires God’s people to measure the temple.

Obujulirwa bw’ekkalu bwe buno: ezzimbibwa mu mitendera ebiri; ogusooka kwe kuteeka omusingi, oluvannyuma ne kimanyibwa nti ekkalu emaliriziddwa, bwe ejjinja ery’omusingi eryaagaanyizibwa mu byewuunyo lifuuka omutwe gw’ensonda. Omusingi gwasimbibwa Isirayiri ey’edda lweyava mu Babulooni mu byafaayo by’ekiragiro ekyasooka; ate ekkalu ne emalirizibwa mu byafaayo by’ekiragiro eky’okubiri, naye nga tekinnabaawo ekiragiro eky’okusatu. Ekigezo eky’omusingi kyabaddewo mu 2024 era kati tuli mu kigezo ky’ekkalu. Ekigezo ekyo eky’ekkalu kiggwawo ku kigezo eky’okusatu, era ekyo kye kigezo kya litimasi; era ekigezo ky’ekkalu kyetaaga abantu ba Katonda okupima ekkalu.

The temple in Leviticus twenty-three is raised up from December 31, 2023 unto the Sunday law, and within that prophetic history the three tests that always occur when a prophecy is unsealed are represented. The last of the three is the litmus test, that was represented by the Exeter camp meeting. At that meeting you either attended the meetings in the tent where Elder Snow twice presented his message of the true Midnight Cry, or you attended the emotional and unbalanced meetings over at the Watertown tent. When the meetings ended the message of the true Midnight Cry went like a tidal wave. Exeter was the litmus test, and the litmus test represents the sealing.

Yeekaalu eyogerwako mu Eby’Abaleevi 23 eyimusibwa okuva nga 31, Desemba 2023 okutuuka ku tteeka lya Sande, era mu mulembe gw’obunnabbi ogwo, ebigezo ebisatu ebibeerawo ennaku zonna nga obunnabbi bugguliddwa biyamirirwa. Ekisembayo ku bisatu kye kigezo kya litimasi, ekyayamirirwa olukuŋaana olw’omu lusiisira e Exeter. Ku lukuŋaana olwo, oba ogendanga mu nkuŋaana ez’omu weema mwe Mukulu Snow yayanjulira emirundi ebiri obubaka obw’okuukkaaba okw’omu ttumbi okw’amazima, oba ogendanga mu nkuŋaana ez’ekkangabusa z’emmeeme ne zitatereera mu weema e Watertown. Nga nkuŋaana ziwedde, obubaka obw’okuukkaaba okw’omu ttumbi okw’amazima bwasaasaana ng’omuyengo omunene ogw’enyanja. Exeter yali ekigezo kya litimasi, era ekigezo kya litimasi kiyamiririra okuteekebwako akasiba.

The Exeter camp meeting was typified by Christ triumphal entry into Jerusalem, and Lazarus led the ass Jesus rode upon. Lazarus death was the disappointment of July 18, 2020, but he was also Christ’s crowning miracle and the “seal” of His divinity.

Olukuŋaana olw’omu lusiisira e Exeter lwafaananyizibwa n’okuyingira okw’obuwanguzi kwa Kristo mu Yerusaalemi; era Lazaalo ye yakulembera endogoyi Yesu gye yagenderako. Okufa kwa Lazaalo kwe kwali obwennyamivu bwa July 18, 2020; naye era Lazaalo ye yali eky’amagero eky’entikko kya Kristo ne “akasanyizo” k’obwakatonda bwe.

> “Had Christ been in the sickroom, Lazarus would not have died; for Satan would have had no power over him. Death could not have aimed his dart at Lazarus in the presence of the Life-giver. Therefore Christ remained away. He suffered the enemy to exercise his power, that He might drive him back, a conquered foe. He permitted Lazarus to pass under the dominion of death; and the suffering sisters saw their brother laid in the grave. Christ knew that as they looked on the dead face of their brother their faith in their Redeemer would be severely tried. But He knew that because of the struggle through which they were now passing their faith would shine forth with far greater power. He suffered every pang of sorrow that they endured. He loved them no less because He tarried; but He knew that for them, for Lazarus, for Himself, and for His disciples, a victory was to be gained.

> Singa Kristo abadde ali mu kisenge ky’omulwadde, Lazaro teyandibadde afudde; kubanga Setaani teyandibadde n’obuyinza ku ye. Okufa teyandisobodde kulasa omusaale gwakwo eri Lazaro mu maaso g’Awa Obulamu. N’olwekyo Kristo yasigala wala. Yakkiriza omulabe akozese obuyinza bwe, alyoke amugobe n’amuddiza emabega ng’omulabe awanguddwa. Yakkiriza Lazaro ayite wansi w’obufuzi bw’okufa; era bannyina abaali mu nnaku ne balaba muganda waabwe ateekebwa mu ntaana. Kristo yamanya nti bwe baalengera ku maaso g’omuganda waabwe agafu, okukkiriza kwabwe mu Mununzi waabwe kwandibadde kukemebwa nnyo. Naye yamanya nti olw’olutalo lwe baali bayitamu kaakano, okukkiriza kwabwe kulyaka mu maanyi agasinga ennyo. Yagumira buli bulumi bw’ennaku bwe baagumira. Okulwawo kwe tekwaggyako kintu ku kwagala kwe gye bali; naye yamanya nti ku bbo, ku Lazaro, ku ye kennyini, era ne ku bayigirizwa be, waliwo obuwanguzi obwali bugenda okufuna.

> “‘For your sakes,’ ‘to the intent ye may believe.’ To all who are reaching out to feel the guiding hand of God, the moment of greatest discouragement is the time when divine help is nearest. They will look back with thankfulness upon the darkest part of their way. ‘The Lord knoweth how to deliver the godly,’ 2 Peter 2:9. From every temptation and every trial He will bring them forth with firmer faith and a richer experience.

> ‘Ku lwammwe,’ ‘mulyoke mukkirize.’ Eri abo bonna abagololera okutuuka n’okuwulira omukono ogukulembera ogwa Katonda, ekiseera eky’okugwaamu amaanyi okusinga kye kiseera obuyambi bwa Katonda lwe buba okumpi ennyo. Bajja kutunuulira emabega nga beebaza ku kitundu eky’ekizikiza ennyo eky’ekkubo lyabwe. ‘Mukama amanyi engeri y’okununula abatya Katonda,’ 2 Peetero 2:9. Mu kikemo kyonna ne mu kigezo kyonna anabaggya, nga okukkiriza kwabwe kunywezeddwa, era nga bafunye obumanyirivu obugagga okusinga.

> “In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed ‘the resurrection, and the life.’ He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 528, 529.

> Mu kulwawo okujja eri Lazaro, Kristo yalina ekigendererwa eky’okusaasira eri abo abataamumwaniriza. Yalwawo, era okuyitira mu kuzuukiza Lazaro okuva mu bafu yandibadde awa abantu be abakakanyavu abatakkiriza obujulizi obulala nti ddala ye ‘okuzuukira n’obulamu.’ Teyali mwetegefu kuvaamu essuubi lyonna ku bantu, endiga ez’ennyumba ya Isirayiri, abaavu era ezitambulatambula. Omutima gwe gwali gumenyeka olw’obutenenya kwabwe. Mu kisa kye yasalawo okubawa obujulizi obulala obumu nti ye Omuzzaawo, ali yekka asobola okuleeta mu musana obulamu n’obutaffa. Kino kyandibadde obujulizi abakabona tebasobola kukyusa mu makulu gaako. Kino kye kyavaako okulwawo kwe mu kugenda e Besaniya. Eky’amagero ekisingira ddala obukulu, okuzuukiza Lazaro, kyali kigenda okussaako omukono gwa Katonda ku mulimu gwe ne ku kutegeeza kwe ku bwa Katonda. The Desire of Ages, 528, 529.

The triumphal entry began with the loosing of an ass for Christ to ride upon.

Okuyingira okw’obuwanguzi kwatandika n’okusumululwa kw’endogoyi emu, Yesu Kristo gy’eyebagalako.

> And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples, Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me. And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them. All this was done, that it might be fulfilled which was spoken by the prophet, saying, Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. And the disciples went, and did as Jesus commanded them. Matthew 21:1–6.

> Era bwe baali basemberedde Yerusaalemi, ne batuuka e Besufaage ku Lusozi lw’Ezituni, Yesu n’atumira abayigirizwa babiri, n’abagamba nti, Mugende mu kyalo ekiri mu maaso gammwe, amangu ddala mujjanga okusangayo endogoyi eyisibiddwa, n’omwana waayo w’endogoyi awamu nayo; mubasumulule, mumbaleetere. Era omuntu yenna bw’anaabagamba ekigambo kyonna, munaamugamba nti, Mukama abetaaga; era amangu ddala anabatumira. Ebyo byonna byakolebwa, okutuukiriza ekigambo ekyayogerwa omunabbi nti, Mugambe muwala wa Sayuuni nti, Laba, kabaka wo akujjira gy’oli, omuwombeefu, ng’atudde ku ndogoyi, era ku mwana gw’endogoyi. Awo abayigirizwa ne bagenda, ne bakola nga Yesu bwe yabalagira. Matayo 21:1-6.

The Midnight Cry message joined the message of the second angel that had arrived at the first disappointment. In the time of Christ that disappointment was the death of Lazarus, and for the Millerites it was the failed prediction of 1843, that arrived on April 19, 1844. Both those disappointments represent July 18, 2020.

Obubaka bw’Okukaaba mu Ttumbi ery’ekiro bwagatta ne bubaka bw’omulayika ow’okubiri, obwatuuka mu kiseera ky’okutyamirwa okusooka. Mu mulembe gwa Kristo, okutyamirwa okwo kwali okufa kwa Lazaro; ate eri Abamileraayiti kwali okutegeeza ekiseera eky’omwaka 1843 okutaatuukirira, okweyoleka nga Epreli 19, 1844. Ebyokutyamirwa byombi ebyo byayimiririra Julaayi 18, 2020.

In the Pentecostal season represented by Leviticus twenty-three the litmus test is represented by the threefold waymark of the feast of trumpets, Christ’s ascension and the Day of Atonement. Those three steps represent the litmus test in relation to the first two tests of the foundation and the temple. Those three steps come five days before the Sunday law of Pentecost and represent a lifting up of the one hundred and forty-four thousand as the ensign. If they pass the litmus test, they are lifted up, if they don’t, they are blown out of the windows of Miller’s dream.

Mu kiseera kya Pentekosite nga kiragirwa mu Leviitiko 23, ekigezo ekikakasa kiyimiririzibwa obubonero obusatu obulaga ekkubo: Embaga y’Eng’ombe, Okulinnyuka mu ggulu kwa Kristo, n’Olunaku lw’Okutangirirwa. Emitendera egyo esatu giyimirira ekigezo ekikakasa nga bwe gikwatagana n’ebigezo ebibiri ebyasooka eby’ensiiseko n’yeekaalu. Emitendera egyo esatu gijja ennaku ttaano nga tekinnaba kutuuka etteeka lya Sande erya Pentekosite, era giyimirira okuyimusibwa kw’abatwala emitwalo kkumi na nnya n’enkumi nnya ng’ekibendera. Bwe banaayita mu kigezo ekikakasa, bayimusibwa; bwe bataakiyita, bafuuyibwa ne bava mu madirisa g’omu nzozi ya Miller.

The third step of the sealing is the Day of Atonement and it represents the blotting out of sin. The second step is the lifting up of Malachi’s offering of Levites and the first step is the message of the trumpets. Since 1844 mankind has been living in the history of the sounding of the seventh trumpet. The external message of the seventh trumpet is the message of the third woe of Islam and the internal message of the seventh trumpet is Christ’s work of combining His Divinity with the humanity of the one hundred and forty-four thousand.

Eddala ery’okusatu mu nteekateeka ey’okuteekebwako akabonero ye Olunaku lw’Okunangirirwa, era likiraga okusangulibwawo kw’ekibi. Eddala ery’okubiri ye okuyimusibwa kw’ekiweebwayo kya Malaki eky’Aba-Leevi, ate ery’asooka ye obubaka bw’enkonde. Okuva mu 1844, abantu babadde babeera mu byafaayo by’okufuuwa kw’ekkonde ery’omusanvu. Obubaka obw’ebweru bw’ekkonde ery’omusanvu ye obubaka bw’ekizibasanze eky’okusatu eky’Obuyisiramu, ate obubaka obw’omunda bw’ekkonde ery’omusanvu ye omulimu gwa Kristo ogw’okwegatta Obwakatonda bwe n’obuntu bwa abo emitwalo kkumi na bina n’obukumi buna.

We will continue in the next article.

Tujja okugenda mu maaso mu kiwandiiko ekiddako.

> “In the writings of the prophets are portrayed scenes that, although hoary with age, appear to us in the freshness and power of new revelations. Through faith we understand that these records of God’s dealings with his people in past ages have been preserved in order that we may discern the lessons God desires to teach us by present-day experiences.

> Mu biwandiiko by’Abannabbi mulagiddwa ebifananyi by’embeera, ebyo, newankubadde nga bikaddiye nnyo olw’emyaka, bitulabikira mu buggya n’amaanyi g’obubikkulirwa obupya. Mu kukkiriza tutegeera nti ebiwandiiko bino ebikwata ku ngeri Katonda gye yakolaganamu n’abantu be mu mirembe egy’edda bikuumiddwa nga kigendererwa nti tusobole okwawula ensomo Katonda z’ayagala okutuyigiriza ng’ayita mu ebyo bye tuyitamu mu kiseera kino.

> “Living, as we are, in no less momentous a period than that just prior to Christ’s second advent, we need to be especially careful to avoid making mistakes similar to those made by the Jews living in the time of Christ’s first advent.

> Nga bwe tuli mu kiseera ekikulu nnyo, ekitalina mu bukulu butono okisinga ekisembera ddala Okujjira kwa Kristo okw’okubiri, tusaanidde okwegendereza ennyo okwewala okukola ensobi ezifanagana n’ezo Abayudaaya abaabeeranga mu biro eby’Okujjira kwa Kristo okusooka ze baakola.

> “Like the Jewish leaders, who gradually devised a formal system of worship, in which the importance of unessential matters was greatly magnified, some men are now in danger of losing sight of the important truths applicable to this generation, and of seeking for those things that are new, strange, entrancing.

> Ng’abakulembeze b’Abayudaaya, aba mpola mpola ne batondawo ensengeka entereevu ey’okusinza, nga mu yo obukulu bw’ebintu ebitali bya nsonga bwatumbulibwa ennyo, abantu abamu kaakano bali mu kabi k’okulemererwa okulaba amazima ag’omugaso agakwata ku mulembe guno, era ne banoonya ebipya, eby’ewuunyisa, ebisikiriza nnyo.

> “There is need of cherishing elevated principles. Those who search after and advocate fanciful ideas need to be taught what is truth before they attempt to teach others. Man-made theories and suppositions are not to be sought after as truth.

> Waliwo obwetaavu okunyweza n’okukuuma emisingi egy’omutindo omugulumivu. Abo abanoonya era abawagirira ebirowoozo ebitariko nsibuko baetaaga okuyigirizibwa ekyo kye mazima nga tebannagezaako okuyigiriza abalala. Ensengeka z’ebirowoozo ezikolebwa abantu, n’okuteebereza kwabwe, si bya kunoonyezebwa ng’amazima.

> “There are many who are as true as steel to principle, and these will be helped and blessed; for they are weeping between the porch and the altar, saying, ‘Spare thy people, O Lord, and give not thine heritage to reproach.’ We must let the foundation principles of the third angel’s message stand out clear and distinct. The great pillars of our faith will hold all the weight that can be placed upon them.

> Waliwo bangi abakkakamu ng'ekyuma ku misingi, era bano bajja okuyambibwa era baweebwe omukisa; kubanga bakaaba mu wakati w'ekisasi n'ekyoto, nga bagamba nti, 'Saasira abantu bo, Ayi Mukama, era toleke obusika bwo lubeere mu kunyoomebwa.' Tulina okuleka emisingi gy'endabirwamu egy'obubaka bwa Malayika ow'okusatu giyimirire kyeraliikirivu era nga gyanjawuliddwa bulungi. Emigo eminene egy'okukkiriza kwaffe gijja okutikka obuzito bwonna obugiteekebwaako.

> “In this age of error, of day-dreaming and reverie, we need to learn the first principles of the doctrine of Christ. Let us strive to be able to say with the apostle, ‘We have not followed cunningly devised fables when we made known unto you the power and coming of our Lord Jesus Christ.’ The Lord calls upon us to follow high and noble principles.

> Mu mulembe guno ogw’ensobi, ogw’okulota obudde n’okutamiira mu birowoozo, twetaaga okuyiga emisingi egy’olubereberye egy’enjigiriza ya Kristo. Tufuube tusobole okugamba wamu n’omutume nti, ‘Tetwagoberera enfumo ez’akongekebwa mu bukujjukujju bwe twabategeeza amaanyi n’okujja kwa Mukama waffe Yesu Kristo.’ Mukama atuyita okugoberera emisingi egy’awaggulu era egy’ekitiibwa.

> “Truth, present truth, is all that the word of God represents it to be. The Lord would have his people keep themselves from all superfluities, from all that tends to mysticism. Let those who are tempted to indulge in fanciful, imaginary doctrines sink the shaft deep into the quarries of heavenly truth, and secure the treasure that means life eternal to the receiver. In the word there are the most precious truths. These will be found by those who study with earnestness; for heavenly angels will direct the search.

> Amazima, amazima ag’omu kiseera, kye kimu ddala kye Ekigambo kya Katonda kiraga nti kye kiri. Mukama ayagala abantu be beekuume okuva mu byonna ebisukkiridde ebitalina mugaso, n’ebyonna ebisindika mu mwooyo gw’eby’ekyama. Abagezesebwa okwesiimisa mu njigiriza ez’eby’akalimagezi n’ez’okuteebereza, basime ekinogo ekituuka ddala wansi mu mabbibiro g’amazima ag’eggulu, era beewangule obugagga obutegeeza obulamu obutaggwawo eri ababulina. Mu Kigambo kya Katonda mulimu amazima ag’omuwendo ogusinga. Ago gajja okuzuulibwa abo abasoma n’obunyiikivu; kubanga bamalayika ab’omu ggulu bajja okukulembera okunoonyereza.

> “Referring to those who are now living upon the earth, Paul declared: ‘The time will come when they will not endure sound doctrine, but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables.’

> Ng’ayogerera ku abo abaliwo kaakano ku nsi, Pawulo yategeeza nti: ‘Ekiseera kirijja lwe balitagumiikiriza enjigiriza entuufu, naye nga bagoberera okwegomba kwabwe, banaassaŋŋaanya bo bennyini abayigiriza, nga balina amatu agakunya; era banaakyusa amatu gaabwe okuva mu mazima, ne bagoberera emigenzo.’

> “How significant, how soul-stirring, is the charge Paul gave at the time he prophesied concerning those who would not endure sound doctrine: ‘I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom: Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all long-suffering and doctrine.’

> Nga kya mugaso nnyo, era nga kikwakula omwoyo nnyo, ekiragiro Pawulo kye yawa mu kiseera lye yabuulira obunnabbi ku abo abataagumiikiriza enjigiriza entuufu: ‘Noolwekyo nkulagira mu maaso ga Katonda ne Mukama Yesu Kristo, anaaweruza abalamu n’abaafu mu kuoneka kwe n’obwakabaka bwe: Buulira ekigambo; nywerera mu biro n’ebitali biro; nenya, kangavvula, kubiriza n’okugumiikiriza kwonna n’enjigiriza.’

> “Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.

> Abo abegatta ne Katonda batambulira mu musana gw’Enjuba ey’Obutuukirivu. Tebatyoboola Omununzi waabwe nga bayonona ekkubo lyabwe mu maaso ga Katonda. Omusana ogwa eggulu gubamulikira. Nga basemberera okuggalawo kw’ebyafaayo by’ensi eno, obumanyi bwabwe ku Kristo, n’obw’obunnabbi obumukwatako, buyongera nnyo. Bali n’omuwendo ogutaliko kigera mu maaso ga Katonda; kubanga bali mu bumwe ne Mwana we. Eri bo, Ekigambo kya Katonda kirimu obulungi n’okweyagaza okusinga byonna. Balaba obukulu bwakyo. Amazima gababikkulirwa. Enyigiriza ey’okujja mu mubiri erabika ng’erimu okwaka okutondeere. Balaba nti Ebyawandiikibwa Ebitukuvu bye ensumuluzo eguggula ebyama byonna era ne bimalawo obuzibu bwonna. Abo abagenze bagaana okuwaniriza omusana era ne batambulira mu musana tebalisobola kumanya ekyama ky’obutukuvu, naye abo abatazeeyiya okwetikka omusaalaba ne bagoberera Yesu, baliraba omusana mu musana gwa Katonda. The Southern Watchman, Epreeri 4, 1905.

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