Article

# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Thirty-Nine

Ekitabo kya Yoweeri n'Ekkanisa y'Abadiventisti ab'Olunaku olw'omusanvu ey'e Lawodikiya - Ennamba amakumi asatu mu mwenda

Number Thirty-Nine

Ennamba ey’amakumi asatu mu mwenda

Author

Jeff Pippenger

Published

February 2, 2026

Formats

PDF
Word

The internal omega capstone test that follows the external alpha foundation test of 2024, requires a definition of the “storehouse,” and of the “meat” that is kept in the storehouse. The test is prophetic, and has an internal and external line of truth. Are the jewels James White’s remnant, or are they the truths if God’s Word? They are both.

Okukemebwa kwa Omega okw’ejjinja ery’okumaliriza, okugoberera okukemebwa kwa Alpha okw’omusingi okw’ebweru okwa 2024, kyetaagisa ennyinyonnyola entongole ya "ekiterekero", n’eya "emmere" eterekeddwa mu kiterekero. Okukemebwa kuno kwa bunnabbi, era kulina olunyiriri lw’amazima olw’omunda n’olw’ebweru. Amayinja ag’omuwendo galaga abasigalawo ba James White, oba galaga mazima g’Ekigambo kya Katonda? Byombi.

At 9/11, God’s people were called to eat the little book and return to Jeremiah’s old paths, where the foundations were then laid. At 9/11, it was seen that when John, in Revelation chapter eleven was told to measure, he was told to measure two things. He was told to measure both the temple, and the worshippers therein. He was told to leave off the courtyard of the 1,260 years of the Gentiles trampling down the sanctuary and host. The sanctuary and the host are the temple and the worshippers therein.

Ku 9/11, abantu ba Katonda baayitibwa okulya ekitabo ekitono era okuddayo ku makubo ag’edda ga Yeremiya, mwe olwo emisingi ne giteekebwawo. Ku 9/11, kyalabibwa nti bwe yagambibwa Yokaana mu Okubikkulirwa essuula ey’ekkumi n’emu apime, yagambibwa apime ebyombi: yeekaalu n’abasinza abagirimu. Yagambibwa alekayo oluggya, olw’emyaka 1,260 nga Ab’amawanga bakunyirira wansi Awatukuvu n’eggye. Awatukuvu n’eggye bye yeekaalu n’abasinza abagirimu.

In 2023, the same angel that had descended at 9/11 descended again, unsealing the message of the Midnight Cry, and then in 2024 the external foundational test of whether the symbol of Rome still establishes the vision as it had for the Millerites.

Mu 2023, malayika y’omu gumu eyaserengeta ku 9/11 n’aserengeta nate, n’abuggulawo obubaka bw’okukaaba okw’ekiro eky’awakati; era mu 2024 ne wabaawo ekigezo eky’ebweru eky’omusingi eky’okukebera oba akabonero ka Loma kikyakakasa okwolesebwa, nga bwe kyakikola eri Aba Millerite.

The “open windows” of heaven identify the arrival of the internal omega test of the temple and the call to “return.” The test requires identifying two symbols. When the third angel arrived in 1844, and then again at 9/11, John is told to measure the temple and the worshippers therein, thus identifying a prophetic work of measuring the temple and worshippers in 2023. Malachi raises the question of what is the “storehouse,” and what is the “meat?” These same questions in Miller’s dream would be, what is “the casket,” and what is “the jewels.”

‘Amadirisa agagguddwa ag’eggulu’ galaga okutuuka kw’ekikebera ky’omunda eky’omega eky’eekaalu, era n’okuyita nti ‘mukomewo’. Ekikebera kino kyetaaga okulambulula obubonero bbiri. Malayika ow’okusatu bwe yatuuka mu 1844, era nate ku 9/11, Yokaana alagirirwa apime yeekaalu n’abo abasinza omwo, bwe kityo nga kirambulula omulimu ogw’obunnabbi ogw’okupima yeekaalu n’abasinza mu 2023. Malaki ateekaawo ekibuuzo nti ‘ennyumba ey’enterekero’ kye ki, era ‘emmere’ kye ki? Ebibuuzo ebyo bimu mu kirooto kya Miller byandibadde nti, ‘essanduuko’ kye ki, era ‘ebijjewelo’ bye bi?

Miller’s dream identifies the open windows of heaven as the point where the church triumphant in Revelation nineteen is raised up in white linen to ride upon the white horses of the army of the Lord of hosts. The open windows are where Malachi’s blessing or curse is poured out. Miller’s open window is where the rubbish is removed and the jewels are gathered into the casket.

Ekirooto kya Miller kirambika amadirisa agaggule g’eggulu ng’ekifo we Ekkanisa eyawangudde, mu Kitabo ky’Okubikkulirwa omutwe ogwa kkumi n’amwenda, eyimusibwa nga yeeyambadde linena enjeru, okwebagala embalaasi enjeru ez’eggye lya Mukama ow’Eggye. Amadirisa agaggule ge we w’amansibwa omukisa oba ekikolimo kya Malaki. Eddirisa lya Miller eriggule kye kifo we eby’obuwero biggibwawo, era amayinja ag’omuwendo bikuŋaanyizibwa mu kisanduuko.

The first reference to the windows of heaven is in the story of Noah, and when those windows were opened, there was rain for forty days and forty nights. When the windows are opened eight souls are on the ark. The baptism at the Red Sea introduced forty years of wandering until the Jordan was crossed. When Christ was later baptized at that very spot, He was driven into the wilderness for forty days. When He was resurrected, as typified by His baptism He taught the disciples for forty days before He ascended to heaven.

Okusookera ddala, ‘amadirisa ag’eggulu’ gewogerwako mu byafaayo bya Nuuwa; era amadirisa ago bwe gaagulwawo, enkuba n’etonnya ennaku n’ebiro amakumi ana. Bwe gaagulwawo amadirisa ago, mu eryato mwalimu emmeeme munaana. Obatizibwa ku Nnyanja Emyufu kwatandika emyaka amakumi ana egy’okutambulatambula mu ddungu okutuusa lwe baayambukira Yoludaani. Awo Kristo bwe yabatizibwa oluvannyuma mu kifo kyennyini ekyo, yatwalibwa mu ddungu ennaku amakumi ana. Bwe yazuukizibwa, nga okuzuukira kwe bwe kwaafaananyizibwa mu batizo lye, yayigiriza abayigirizwa ennaku amakumi ana nga tannalinnyuka mu ggulu.

When the church changes from the church militant unto the church triumphant, thirty-year-old king David will reign for forty years. The church triumphant is represented with a prophet, a priest and a king. The prophet who was thirty years old when he began his ministry of twenty-two years was Ezekiel, and he began that ministry, when the heavens were opened.

Eklezia bw’eneekyuka okuva mu Eklezia ey’olutalo n’efuuke Eklezia ey’obuwanguzi, Kabaka Dawudi, ng’ali wa myaka amakumi asatu, alifuga emyaka amakumi ana. Eklezia ey’obuwanguzi eyimirirwa nnabbi, kabona ne kabaka. Omwannabbi eyali wa myaka amakumi asatu bwe yatandika obuweereza bwe obw’emyaka amakumi abiri mu bbiri ye Yezeekyeri; era yatandika obuweereza obwo bwe eggulu lyaggulibwa.

> Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.

> Awo ne kiba nti mu mwaka ogw’amakumi asatu, mu mwezi ogw’okuna, ku lunaku olw’okutaano olw’omwezi, nga nnali wamu n’abo abaatwalibwa mu buwaŋgwa ku lubalama lw’omugga Chebar, eggulu ne liggulwawo, ne ndaba ebyolesebwa bya Katonda. Ezekiel 1:1.

At thirty years old Joseph began to reign as priest and he was confronted with the east wind of Islam bringing an escalating crisis that allowed Egypt, the dragon that lieth in the sea, to implement a one-world government. In that crisis Joseph gathered the meat into the storehouses.

Yusufu bwe yaweza emyaka amakumi asatu, n’atandika okufuga ng’omukabona, era n’asisinkana empewo ey’ebuvanjuba ey’Obusiraamu, nga ereeta obuzibu obweyongera okukaza, obwo ne bwakkiriza Misiri, enjoka ennene erirambadde mu nnyanja, okuteeka mu nkola gavumenti emu ey’ensi yonna. Mu buzibu obwo Yusufu n’akuŋŋaanya ennyama n’agiteeka mu miterekero.

In July of 2023, a voice was heard in the wilderness, then the Lion of the tribe of Judah began to unseal the message of the Midnight Cry. In 2024, the foundational external alpha test separated two classes, and the process of unsealing continued. Now in 2026, the temple internal omega test that will once again separate two classes has arrived.

Mu mwezi gwa July omwaka gwa 2023, eddoboozi lyawulirwa mu ddungu, awo Empologoma ey’ekika kya Yuda n’etandika okusumulula obubaka bw’Okukaaba okw’omu ttumbi ly’ekiro. Mu 2024, okukemebwa okwa alpha okw’omusingi okw’ebweru ne kwawula ebibinja bibiri, era enkola y’okusumulula n’eyongera. Kati mu 2026, okukemebwa okwa omega okw’omunda mu yeekaalu, eridamu okuwaawula ebibinja bibiri, kutuuse.

The sacred week that Christ, as the Messenger of the Covenant, confirmed the covenant with many is the courtyard, and the holy place. October 22, 1844 until Michael stands up (as He did at the end of that sacred week when Stephen was stoned) is the Most Holy Place. The spring feasts were fulfilled in the sacred week, and are the alpha of the feasts, and the fall feasts of the trumpets on the first day, the day of Atonement on the tenth day, and then the feast of tabernacles from the fifteenth to twenty-second day are the omega of the feasts.

Ssabbiiti entukuvu mwe Kristo, ng’Omubaka w’Endagaano, yanyweza endagaano n’abangi ye Oluggya, era ne Ewatukuvu. Okuva nga 22 Okitobba 1844 okutuusa Mikaeri lwe ayimirira (nga bwe yayimirira ku nkomerero y’eyo Ssabbiiti entukuvu lwe baatemera Stefano amayinja) kye Ewatukuvu Ennyo. Embaga ez’ekiseera ky’entandikwa y’omwaka zatuukirizibwa mu Ssabbiiti entukuvu, era ze ‘Alefa’ w’Embaga; ate embaga ez’ekiseera ky’enkomerero y’omwaka — ey’Enkondeere ku lunaku olusooka, Olunaku lw’Okutangirirwa ku lunaku olw’ekkumi, era oluvannyuma Embaga ey’Eweema okuva ku lunaku olw’ekkumi n’ettaano okutuuka ku lunaku olw’amakumi abiri n’abiri — ze ‘Omega’ w’Embaga.

> “In like manner the types which relate to the second advent must be fulfilled at the time pointed out in the symbolic service. Under the Mosaic system the cleansing of the sanctuary, or the great Day of Atonement, occurred on the tenth day of the seventh Jewish month (Leviticus 16:29–34), when the high priest, having made an atonement for all Israel, and thus removed their sins from the sanctuary, came forth and blessed the people. So it was believed that Christ, our great High Priest, would appear to purify the earth by the destruction of sin and sinners, and to bless His waiting people with immortality. The tenth day of the seventh month, the great Day of Atonement, the time of the cleansing of the sanctuary, which in the year 1844 fell upon the twenty-second of October, was regarded as the time of the Lord’s coming. This was in harmony with the proofs already presented that the 2300 days would terminate in the autumn, and the conclusion seemed irresistible.

> Mu ngeri y’emu, ebifaananyi ebikwata ku Kujja okw’Okubiri biteekwa okutuukirizibwa mu kiseera ekiragiddwa mu buweereza obw’ekifaananyi. Okusinziira ku nteekateeka eya Musa, okutukuza Ekifo Ekitukuvu, oba Olunaku Olukulu lw’Okutangiririrwa, kwabeeranga ku lunaku olw’ekkumi olw’omwezi ogw’omusanvu ogwa Bayudaaya (Leviitiko 16:29-34), we Kabona Asinga Obukulu, nga amaze okutangiririra Isirayiri yonna, era bwe kityo nga aggyewo ebibi byabwe mu Kifo Ekitukuvu, yavaayo n’abasabira omukisa. Kyeyava kikkirizibwa nti Kristo, Kabona waffe Asinga Obukulu, alirabika okutukuza ensi mu kuzikiriza ekibi n’abakozi b’ekibi, era n’okuwa abantu be abamulindirira omukisa gw’obutafa. Olunaku olw’ekkumi olw’omwezi ogw’omusanvu—Olunaku Olukulu lw’Okutangiririrwa, ekiseera eky’okutukuza Ekifo Ekitukuvu—olwe mu mwaka 1844 ne lugwa ku lunaku lw’amakumi abiri mu bbiri ogwa Okitobba, lwatwalibwa ng’olwe kiseera ky’okujja kwa Mukama. Kino kyakkiriziganyanga n’obujulizi obwali bumaze okuweebwa obulaga nti ennaku 2300 zaakuggwa mu kiseera ky’ekikeerezi ky’omwaka, era enkomerero y’ensonga eyo yalabika nga teyayinza kwewalibwa.

> “In the parable of Matthew 25 the time of waiting and slumber is followed by the coming of the bridegroom. This was in accordance with the arguments just presented, both from prophecy and from the types. They carried strong conviction of their truthfulness; and the ‘midnight cry’ was heralded by thousands of believers.

> Mu lugero oluli mu Matayo 25, ekiseera eky’okulindirira n’okusinzirira kigobererwa okujja kw’omugole. Kino kyagenderanaganye n’ensonga ezalambikiddwa kaakano, eziva mu bunnabbi era n’eziva mu bifaananyi. Ezo zaleeta okukakasa okunywevu ku butuufu bwazo; era “okukaaba kwa ttumbi lya kiro” ne kwalangirirwa enkumi z’abakkiriza.

> “Like a tidal wave the movement swept over the land. From city to city, from village to village, and into remote country places it went, until the waiting people of God were fully aroused. Fanaticism disappeared before this proclamation like early frost before the rising sun. Believers saw their doubt and perplexity removed, and hope and courage animated their hearts. The work was free from those extremes which are ever manifested when there is human excitement without the controlling influence of the word and Spirit of God. It was similar in character to those seasons of humiliation and returning unto the Lord which among ancient Israel followed messages of reproof from His servants. It bore the characteristics that mark the work of God in every age. There was little ecstatic joy, but rather deep searching of heart, confession of sin, and forsaking of the world. A preparation to meet the Lord was the burden of agonizing spirits. There was persevering prayer and unreserved consecration to God.” The Great Controversy, 400.

> Ng’omuyengo omunene ogw’ennyanja, entambuza eno yaseeseeteka n’eyita mu nsi yonna. Okuva ku kibuga okutuuka ku kibuga, okuva ku kyalo okutuuka ku kyalo, era ne kigera ne mu byalo eby’ewala, okutuusa abantu ba Katonda abalindirira ne bazuukizibwa mu bujjuvu. Obufanaatiki ne buggwaawo mu maaso g’okulangirirwa kuno ng’omuseke ogw’enkya bwe guggwaawo mu maaso g’enjuba ezukka. Abakkiriza baalaba okubuusabuusa kwabwe n’entatiriza nga biggibwawo, era essuubi n’obugumu ne bizzaamu amaanyi mu mitima gyabwe. Omulimu guno tegwalimu birengeryo ebibonekerwa bwe wabaawo okutabuuka kw’abantu nga tekuli buyinza bw’Ekigambo n’Omwoyo wa Katonda okubifuga. Gwali nga mu ngeri y’ebiiseera eby’okwetoowaza n’okuddayo eri Mukama ebyaalondoola mu Isirayiri ey’edda nga bigoberera obubaka bw’okunenya obuva mu baddu be. Gwalina obubondobondo obulambulula omulimu gwa Katonda mu buli mulembe. Tewalimu ssanyu lingi ery’okujaguliza okwesusse, wabula okunoonyereza okw’amaanyi mu mitima, okwatula ebibi, n’okuleka ensi. Okweetegekera okusisinkana Mukama kwe kwali omugugu mu myoyo egy’okubonaabona. Waaliwo okusaba okw’obugumiikiriza n’okwewaayo ddala eri Katonda awatali kusigaza kyonna. Olutalo Olukulu, 400.

The spring feasts were fulfilled in the sacred week, and the early or alpha rain was then poured out at Pentecost, thus typifying the outpouring of the latter rain in the fall feasts. Those spring feasts are set forth in Leviticus 23, verses one through twenty-two. The fall feasts are in verses 23 to 44. 2300 years brings you to 1844. Twenty-two verses for the spring feasts and twenty-two verses for the fall feasts. Two sets of twenty-two in chapter twenty-three.

Embaga eza mu bbanga ery’entandikwa y’omwaka zatuukirizibwa mu Sabiiti entukuvu, era enjura eyasooka oba eya Alufa ne efukibwawo ku Pentekooti, ekyo ne kifaananyiriza okufukibwa kw’enjura ey’oluvannyuma mu mbaga eza mu bbanga ery’okukomerera kw’omwaka. Ezo mbaga ez’omu bbanga ery’entandikwa y’omwaka zirambikiddwa mu Leviitiko 23, okuva ku lunyiriri 1 okutuuka ku 22. Embaga eza mu bbanga ery’okukomerera kw’omwaka ziri mu nnyiriri 23 okutuuka ku 44. Emyaka 2,300 gikutuusa ku 1844. Ennyiriri amakumi abiri mu bbiri ag’embaga ez’omu bbanga ery’entandikwa y’omwaka ne nnyiriri amakumi abiri mu bbiri ag’embaga ez’omu bbanga ery’okukomerera kw’omwaka. Emigabo ebiri gy’enyiriri amakumi abiri mu bbiri mu kitundu 23.

The feast of trumpets was a warning that judgment would occur in ten days, and the feast of tabernacles was a celebration of joy for sins that were forgiven on the Day of Atonement. The Sabbath and eighth day after the feast represent the earth’s thousand-year Sabbath rest.

Embaga y’amakondeere yali eky’okulabula nti okulamula kujja okubeerawo mu nnaku kkumi eziddirira, ate n’Embaga ey’Eweema yali embaga y’essanyu olw’ebibi ebyasonyiibwa ku Lunaku lw’Okutangirizibwa. Ssabbiiti n’olunaku olw’omunaana oluvannyuma lw’embaga bikiikirira okuwummula kwa Ssabbiiti okw’ensi okw’emyaka lukumi.

> But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day. 2 Peter 3:8.

> Naye, abagalwa, temwerabira kino kimu, nti awali Mukama olunaku lumu luli ng’emyaka lukumi, n’emyaka lukumi ng’olunaku lumu. 2 Peetero 3:8.

The first angel announced the opening of the judgment, and at that prophetic level, 1798, which was Daniel’s “time of the end,” is the fulfillment of the feast of trumpets, but on August 11, 1840, the unsealed message of the first angel of 1798, was empowered with the fulfillment of the prophecy of the second woe. Islam is part of the warning of the feast of trumpets, that announces the approaching day of judgment.

Malayika ow’okusooka yalangirira okuggulwawo kw’okusala omusango, era mu ngeri eyo ey’obunnabbi, 1798, eryali ‘ekiseera eky’enkomerero’ kya Danyeri, kye kutuukirizibwa kw’embaga y’okufuuwa enzamba; naye nga 11 Ogasiti 1840, obubaka bwa malayika ow’okusooka obwagguddwawo mu 1798 bwanywezebwa mu kutuukirizibwa kw’obunnabbi bw’ennaku ey’okubiri. Obusiraamu kye kitundu ku kulabula okw’embaga y’okufuuwa enzamba, ekirangirira okusembera kw’olunaku lw’okusala omusango.

For those who are willing to see, the fall feasts of trumpets and tabernacles represent alpha and omega feasts, with judgment in the middle. It is not an accident that these feasts are identified in Leviticus twenty-three. Twenty-three is the symbol of the atonement. It is not an accident that the first feast is on the first day of the seventh month and that the last feast ends on the twenty-second day. The feast of trumpets is the first letter of the Hebrew alphabet, the day of Atonement is middle letter and the feast of tabernacles is the twenty-second letter of the Hebrew alphabet.

Eri abo abakkiriza okulaba, embaga ez’ekiseera ky’Okugwa ez’amakondeere n’ez’emihema ziyimirira nga embaga za Alufa n’Omega, nga okusalirwa omusango kuli wakati. Ssi kisange nti embaga zino zaalambululwa mu Leevitiko omutwe ogw’amakumi abiri mu ssatu. Amakumi abiri mu ssatu ke kabonero k’okutangirirwa. Ssi kisange nti embaga eyasooka eri ku lunaku olwasooka olw’omwezi ogw’omusanvu, era nti embaga ey’enkomerero eggwa ku lunaku olw’amakumi abiri mu bbiri. Embaga ey’amakondeere ye nnukuta esooka mu lunnyiriri lw’ennukuta lw’Olwebbulaniya, Olunaku lw’Okutangirirwa luli nnukuta ey’omu makkati, ate Embaga ey’Emihema ye nnukuta ey’amakumi abiri mu bbiri mu lunnyiriri lw’ennukuta lw’Olwebbulaniya.

Chapter twenty-three, verses 23 through 44 of Leviticus is twenty-two verses set within the “framework of truth.” The tenth day in the middle identifies a test, for ten is a symbol of a test, and the day of Atonement is where the rebellion of the lost is registered and resolved, and that rebellion is represented by the thirteenth letter of the Hebrew alphabet. The middle letter of the Hebrew word truth is the thirteenth, and it aligns with the tenth day of the seventh month, and as a waymark it possesses the prophetic attributes of the Hebrew alphabet and specific day. Ten plus thirteen is twenty-three. Seventy is the sum of 10 times 7, and the tenth day of the seventh month also equates to seventy, which is a symbol of the end of probation.

Lewitiko essuula amakumi abiri mu ssatu, ebitundu 23 okutuuka ku 44, bye bitundu amakumi abiri mu bbiri ebiteekeddwa mu “nteekateeka y’amazima.” Olunaku olw’ekkumi oluli wakati lulaga okukemebwa, kubanga ekkumi kye kabonero k’okukemebwa, era Olunaku lw’Okutangiririrwa ye we buwandiikibwa era ne busalirwa ekkomo obujeemu bw’ababuze, era obujeemu obwo bulagirwa n’ennukuta ey’ekkumi n’esatu mu nnukuta z’Olwebbulaniya. Ennukuta ey’akati mu kigambo ky’Olwebbulaniya ekitegeeza “amazima” ye nnukuta ey’ekkumi n’esatu, era ekwatagana n’olunaku olw’ekkumi olw’omwezi ogw’omusanvu, era nga kabonero akalaga ekkubo kalina eby’obunnabbi ebirimu mu nnukuta z’Olwebbulaniya ne mu lunaku olwo oluddiridde ddala. Ekkumi bwe gattibwa ku kkumi n’esatu kiba amakumi abiri mu ssatu. Amakumi musanvu ge omugatte oguva mu kkumi okukkuba omusanvu, era olunaku olw’ekkumi olw’omwezi ogw’omusanvu nalo lulingana ne amakumi musanvu, nga kabonero akalaga enkomo y’ebbanga ery’okugezesa.

> Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:21, 22.

> Awo Peetero n’ajja gy’ali, n’amugamba nti, Mukama, muganda wange bw’ansobera emirundi emeka, nze ne mmusonyiwa? okutuusa emirundi musanvu? Yesu n’amugamba nti, Ssi nkugamba nti okutuusa emirundi musanvu; naye, okutuusa emirundi amakumi musanvu mu musanvu. Matayo 18:21, 22.

Four hundred and ninety years were cut off for ancient Israel. Those years were cut off from the twenty-three hundred years and were represented as seventy weeks, so Jesus identified that the limit of probationary time is four hundred and ninety, that is represented by “seventy” weeks in Daniel nine.

Emyaka 490 gyasalibwawo ne giteekebwawo ku Isirayiri ey’edda. Emyaka egyo gyasalibwawo okuva ku myaka 2300 era ne giyimiririzibwa ng’ewiiki nsanvu; bw’atyo Yesu n’alaga nti enkomerero y’ekiseera eky’okugezesebwa ye myaka 490, omuwendo ogwo guyimiririzibwa ng’ewiiki "nsanvu" mu Danyeri omwenda.

> Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Daniel 9:24.

> Wiiki nsanvu zaatekebwawo ku bantu bo ne ku kibuga kyo ekitukuvu, okumaliriza obujeemu, n'okukomya ebibi, n'okukola okutangiririra olw'obutali butuukirivu, n'okuleeta obutuukirivu obutaggwaawo, n'okukakasa okwolesebwa n'obunnabbi, era n'okufukako amafuta Ekitukuvu Ennyo. Danyeri 9:24.

The Hebrew word translated as “cut off” is only used in this verse in the Old Testament, and it means “determined or decreed.” It is different than the word typically employed that is translated as “cut off,” which is based on Abram cutting the offerings in the first step of the covenant in Genesis fifteen. It was “determined” and “decreed” that Israel would have four hundred and ninety years of probationary time, and then they would be cut off as God’s covenant people. Two different “cut offs;” one that represents the period as a probationary period that was “cut off” of a larger number by the number seventy, and when Joel’s “new wine” is “cut off” from their mouths, probation closes. Seventy represents the close of probation.

Ekigambo ky’Olwebbulaniya ekivvunulwa nga "okusalibwako" kikozesebwa mu kyawandiikibwa kino kyokka mu Endagaano Enkadde, era kitegeeza "okusalirwawo oba okulagirwawo." Kiwukana ku kigambo ekikozesebwa bulijjo ekivvunulwa nga "okusalibwako," ekisibiddwa ku Abaramu okusala ebiweebwayo mu kitundu ekyasooka eky’endagaano mu Olubereberye kkumi n’etaanu. "Kyasalirwawo" era "kyalagirwa" nti Isirayiri aliba n’ebbanga ery’okugezesebwa ery’emyaka 490, oluvannyuma ne basalibwako nga abantu ba Katonda ab’endagaano. Waliwo "okusalibwako" okubiri okutali kumu; kumu kulaga ekiseera ng’ebbanga ery’okugezesebwa erisangibwa nga "kyasalibwako" okuva ku muwendo omunene olw’ennamba ensanvu, era bwe "omwenge omuggya" ogwa Yoweeri "gusalibwawo" okuva mu minnyo gyabwe, ebbanga ery’okugezesebwa liggalawo. Ensanvu eimirira okuggalawo kw’ebbanga ery’okugezesebwa.

The fall feasts possess the three steps of the Hebrew word “truth.” The fall feasts begin in Leviticus 23:23, the middle waymark of the Day of Atonement is the tenth day and the thirteenth letter, equating to 23, and the feast of Tabernacles ends on the twenty-second day, and then a high Sabbath that follows the feast, and the passage ends at 23:44.

Embaga ez’ekiseera ky’ekigwa zirimu emitendera esatu egy’ekigambo ky’Olwebbulaniya “amazima.” Embaga zino zitandikira mu Olw’Abaleevi 23:23, akabonero ak’omu makkati aka Olunaku lw’Okutabaganya ke kulunaku olw’ekkumi era n’ennukuta ey’ekkumi n’asatu, nga bikwatagana ne 23, ate Embaga ya Weema ekoma ku lunaku olw’amakumi abiri mu bbiri, oluvannyuma ne wabaawo Ssabbiiti Enkulu egoberera embaga; omutundu gw’ebyawandiiko guggwa ku 23:44.

Leviticus means the Levitical priesthood. The spring feasts are represented in chapter 23:1–22, then the fall feasts are represented in 23:23–44. The spring feasts are represented by twenty-two verses, and the Hebrew alphabet is twenty-two letters. The fall feasts are also set forth in twenty-two verses. The feast of trumpets announces the approach of judgment at the Day of Atonement. Then the feast of Tabernacles lasts for seven days, that ends on the twenty-second day of the seventh month. The first of the seven days was a ceremonial Sabbath, as was the eighth day, which was the day after the seven-day feast. The first and eighth day make the eighth day a symbol of the eighth that is of the seven.

Levitiko kitegeeza obwakabona obw’Abaleevi. Embaga ez’omu ntandikwa y’omwaka ziteekebwamu mu Mutwe 23:1-22, ate embaga ez’omu kugwa kw’omwaka ziteekebwamu mu Mutwe 23:23-44. Embaga ez’omu ntandikwa y’omwaka ziwandiikiddwa mu nnyiriri amakumi abiri mu bbiri, era ennukuta z’olulimi Olwebbulaniya ziri amakumi abiri mu bbiri. Ne embaga ez’omu kugwa kw’omwaka nazo ziteekebwamu mu nnyiriri amakumi abiri mu bbiri. Embaga y’amakondeere erangirira okusemberera kw’omusango ku Lunaku lw’Okutangirizibwa. Era Embaga ey’Eweema emala ennaku musanvu, n’ekoma ku lunaku olw’amakumi abiri mu bbiri olw’omwezi ogw’omusanvu. Olunaku olwasooka ku ennaku musanvu lwali Sabaata ey’emikolo, era bwe kityo ne ku lunaku olw’omunaana, olwali oluvannyuma lw’embaga ey’ennaku musanvu. Olunaku olwasooka n’olw’omunaana bifuula olunaku olw’omunaana akabonero k’omunaana ogw’omu musanvu.

> Speak unto the children of Israel, saying, The fifteenth day of this seventh month shall be the feast of tabernacles for seven days unto the Lord. On the first day shall be an holy convocation: ye shall do no servile work therein. Seven days ye shall offer an offering made by fire unto the Lord: on the eighth day shall be an holy convocation unto you; and ye shall offer an offering made by fire unto the Lord: it is a solemn assembly; and ye shall do no servile work therein. … Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the Lord seven days: on the first day shall be a sabbath, and on the eighth day shall be a sabbath. Leviticus 23:34–36, 39.

> Yogera eri abaana ba Isirayiri nti, Olunaku olw’ekkumi n’ettaano olw’omwezi ogw’omusanvu guno lubeerenga Embaga y’Ebiweema eri Mukama ennaku musanvu. Ku lunaku olwasooka walibeerenga okukuŋŋaana okutukuvu: temukolerangamu mulimu gw’obuddu. Ennaku musanvu munaweerangayo eri Mukama ekiweebwayo mu muliro: ku lunaku olw’omunaana walibeerenga nammwe okukuŋŋaana okutukuvu; era munaweerangayo eri Mukama ekiweebwayo mu muliro: kuba lubeerenga olukuŋŋaana olw’okumaliriza; so temukolerangamu mulimu gw’obuddu. ... Era ne ku lunaku olw’ekkumi n’ettaano olw’omwezi ogw’omusanvu, bwe munaaba mukuŋŋaanyizza ebibala by’ensi, mulikuuma embaga eri Mukama ennaku musanvu: ku lunaku olwasooka walibeerenga Ssabbiiti, era ne ku lunaku olw’omunaana walibeerenga Ssabbiiti. Lewitiko 23:34-36, 39.

The eighth-day ceremonial Sabbath, represents the Sabbath of the millennium, which follows the feast of Tabernacles. Ancient Israel’s wandering in the wilderness for forty years is commemorated by living in booths during the days of the feast of Tabernacles, and it represents not only the outpouring of the latter rain, but the time of Jacob’s trouble, when angels have led God’s faithful into the hills and mountains for protection.

Ssabbiiti y’emikolo ey’olunaku olw’omunaana eyimirira nga Ssabbiiti ey’ekiseera ky’emyaka lukumi, egoberera Embaga y’Eweema. Okutambulira mu ddungu kwa Isirayiri ey’edda okumala emyaka amakumi ana kujjukirizibwa mu kubeeramu mu weema mu nnaku z’Embaga y’Eweema, era ekyo kiyimirira si kuyiiwa kw’enfula ey’enkomerero yokka, naye n’ebbanga ly’ennaku za Yakobo, lwe bamalayika baakulembera abeesigwa ba Katonda mu bifo eby’obusozi n’ensozi olw’okukuumibwa.

> “In the time of trouble, we all fled from the cities and villages, but were pursued by the wicked, who entered the houses of the saints with the sword. They raised the sword to kill us, but it broke, and fell as powerless as a straw. Then we all cried day and night for deliverance, and the cry came up before God. The sun came up, and the moon stood still. The streams ceased to flow. Dark heavy clouds came up, and clashed against each other. But there was one clear place of settled glory, from whence came the voice of God like many waters, which shook the heavens, and the earth. The sky opened and shut, and was in commotion. The mountains shook like a reed in the wind, and cast out ragged rocks all around. The sea boiled like a pot, and cast out stones upon the land. And as God spake the day and hour of Jesus’ coming, and delivered the everlasting covenant to his people, he spake one sentence, and then paused, while the words were rolling through the earth. The Israel of God stood with their eyes fixed upwards, listening to the words as they came from the mouth of Jehovah, and rolled through the earth like peals of loudest thunder. It was awfully solemn. At the end of every sentence, the saints shouted, Glory! Hallelujah! Their countenances were lighted up with the glory of God; and they shone with the glory as Moses’ face did when he came down from Sinai. The wicked could not look on them for the glory. And when the never-ending blessing was pronounced on those who had honored God, in keeping his Sabbath holy, there was a mighty shout of victory over the Beast, and over his Image.

> Mu kiseera eky’okubonaabona, ffe fenna ne tuddukira okuva mu bibuga n’ebyalo, naye ne tugobererwa ababi, abaayingira mu mayumba g’abatukuvu nga balina ebitala. Ne bawanika ebitala okututta, naye ne biyulikika, ne bigwa nga tebina buyinza ng’akasandasanda. Awo ffe fenna ne tukaaba emisana n’ekiro olw’okununulibwa, era okukaaba kwaffe ne kutuuka mu maaso ga Katonda. Omusana ne guboneka, n’omwezi n’ayimirira. Emigga ne giyimirira okukulukuta. Ebire by’ekizikiza, ebizito, ne byejjula, ne bikubaganira wansi na waggulu. Naye waaliwo ekifo kimu ekirongoofu eky’ekitiibwa ekituuze ddala, okuva eyo ne wava eddoboozi lya Katonda ng’amazzi mangi, eryakankanya eggulu n’ensi. Eggulu ne luggulawo ne luggalawo, ne lukankana mu ngeri ey’entiisa. Ensozi ne zikankana nga ekisubi mu mpewo, ne zisuula amayinja amakonkome okwetooloola. Ennyanja ne efuka ng’entamu, ne esuula amayinja ku ttaka. Era bwe Katonda yayogera olunaku n’essaawa y’okujja kwa Yesu, n’awa abantu be Endagaano ey’Olubeerera, yayogera ekigambo kimu, n’alyoka ayimirira, ng’ebigambo bye biggulugunya ne bitambula mu nsi yonna. Isiraeri wa Katonda ne bayimirira nga amaaso gaabwe gakomezeddwa waggulu, nga bawulira ebigambo nga bivudde mu kamwa ka Yehova, ne biggulugunya ne bitambula mu nsi ng’eddoboozi ly’enkuba ery’amaanyi ennyo. Kyali kya kutya era kya butukuvu obuzito. Ku nkomerero y’ekigambo kyonna, abatukuvu ne baleekaana nti, Ekitiibwa! Aleluyya! Obuso bwabwe ne bwaka n’ekitiibwa kya Katonda; era ne bwaka n’ekitiibwa nga bwe bwaka obuso bwa Musa bwe yava ku Lusozi Sinaayi. Ababi tebaayinza kubatunula olw’ekitiibwa ekyo. Era omukisa ogutaggwaawo bwe gwalangirirwa ku abo abaali bawadde Katonda ekitiibwa mu kukuumanga Ssabbiiti ye ng’etukuvu, ne wabaawo okuleekaana okw’amaanyi okw’obuwanguzi ku Ekisolo ne ku kifaananyi kyakyo.

> “Then commenced the jubilee, when the land should rest.” Review and Herald, July 21, 1851.

> “Awo omwaka ogw’ekijubiro ne gutandika, ogw’ettaka lwe lyalina okuwummula.” Review and Herald, Julaayi 21, 1851.

Jesus returns and the earth rests for one thousand years, as typified by the seventh-year Sabbath of the land and the jubilee. In verse three, of Leviticus twenty-three the seventh-day Sabbath for man is identified as the introduction of the chapter that ends with the eighth, that is of the seven, and represents the seventh-year-Sabbath for the land resting.

Yesu alikomawo, n’ensi eneewummula okumala emyaka lukumi, ekyo kyeragibwa mu kifaananyi kya Ssabbiiti y’omwaka ogw’omusanvu ey’ettaka ne Yubire. Mu olunyiriri olw’okusatu mu Eby’Abaleevi essuula amakumi abiri mu ssatu, Ssabbiiti ey’olunaku olw’omusanvu ey’omuntu erambikibwa ng’entandikwa y’essuula; era essuula lino limalira ku lunaku olw’omunaana—olw’ey’omu musanvu—olulaga Ssabbiiti y’omwaka ogw’omusanvu ey’ettaka nga liwummula.

> And the Lord spake unto Moses, saying, Speak unto the children of Israel, and say unto them, Concerning the feasts of the Lord, which ye shall proclaim to be holy convocations, even these are my feasts. Six days shall work be done: but the seventh day is the sabbath of rest, an holy convocation; ye shall do no work therein: it is the sabbath of the Lord in all your dwellings. Leviticus 23:1–3.

> Era Mukama n’agamba Musa nti, Gamba eri abaana ba Isirayiri nti, Ebikwata ku embaga za Mukama, ze munaalangirira okubeera enkuŋŋaana ezitukuvu, bino by’embaga zange. Ennaku mukaaga omulimu gunaakolebwa; naye olunaku olw’omusanvu lwe Ssabbiiti ey’omuwummulo, enkuŋŋaana ettukuvu; mu yo temukolemu mulimu gwonna: kye Ssabbiiti ya Mukama mu maka gammwe gonna. Eby’Abaleevi 23:1-3.

The alpha of chapter twenty-three is the seventh-day Sabbath, and the omega of the chapter is the thousand years of the earth being empty, which has been typified by the seventh-year Sabbath for the land and the jubilee. The alpha of the chapter is the spring feasts that begins with the seventh-day Sabbath and ends in verse twenty-two; whereas, the omega of the chapter ends on the twenty-second day of the seventh month, followed by the eighth day ceremonial Sabbath that represents the seventh-year Sabbath of the land.

Alufa y’omutwe ogw’amakumi abiri mu ssatu ye Ssabbiiti ey’olunaku olw’omusanvu, ate Omega y’omutwe ye ekiseera ky’emyaka lukumi nga ensi eggweemu, ekyo ekyafaananyizibwa mu Ssabbiiti ey’omwaka ogw’omusanvu ey’ettaka ne mu Yubile. Alufa y’omutwe ye embaga ez’entandikwa y’omwaka ezitandika ne Ssabbiiti ey’olunaku olw’omusanvu era ne ziggwa mu olunyiriri olw’amakumi abiri mu bbiri; naye Omega y’omutwe eggwa ku lunaku olw’amakumi abiri mu bbiri olw’omwezi ogw’omusanvu, era olwo lugobererwa olunaku olw’omunaano olwa Ssabbiiti ey’emikolo oluyimirira Ssabbiiti ey’omwaka ogw’omusanvu ey’ettaka.

Verses one to twenty-two represent Christ’s work as the Heavenly High Priest in the holy place; verses twenty-three to forty-four represent His work in the Most Holy Place. Leviticus is a symbol of the priests, and it represents Christ High Priestly ministry. The alpha Sabbath of the seventh-day reaches back to creation, and the omega seventh-year Sabbath reaches to the Earth made new. Leviticus twenty-three historically spans from creation to re-creation.

Olunyiriri 1 okutuuka ku 22 luyimirira omulimu gwa Kristo nga Kabona Asinga Obukulu ow’Eggulu mu Kifo Ekitukuvu; olunyiriri 23 okutuuka ku 44 luyimirira omulimu gwe mu Kifo Ekitukuvu Ennyo. Ekitabo ky’Abaleevi kye kifaananyi ky’Abakabona, era kiyimirira obuweereza obw’Obukabona Obw’Obukulu bwa Kristo. Ssabbaato ya Alfa ey’Olunaku olw’Omusanvu ezzira emabega okutuuka ku Kutonda, ate Ssabbaato ya Omegi ey’Omwaka ogw’Omusanvu etuuka ku nsi eyakolebwa empya. Mu byafaayo, Essuula 23 ey’Abaleevi eramba okuva ku Kutonda okutuuka ku Kutonda okw’Okuddamu.

The joy or shame of the prophetic message is a symbol of those who have the message of the Midnight Cry or a counterfeit. Until this truth is factored into the narrative, the issue that produces the shame is missed. Those who possess the genuine oil, will not miss this point. The joy is represented by those whose sins have been removed, and they are presented by those who are celebrating the feast of tabernacles.

Essanyu oba ensonyi eby’obubaka obw’obunnabbi bikiikirira abo abalina obubaka bw’Okukaaba okw’ettumbi oba eky’obulimba. Okutuusa nga amazima gano gattebwa mu kunnyonnyola, ensonga ereetera ensonyi eba esuuliddwa. Abo abalina amafuta ama ddala tebalisuulizaawo nsonga eno. Essanyu kikiikirirwa abo abaggibwako ebibi byabwe, era kikyeyoleka mu abo abakuza Embaga ey’Eweema.

> And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. John 1:14.

> Era Ekigambo kyafuuka omubiri, ne kibeera wakati mu ffe, (ne tulaba ekitiibwa kye, ekitiibwa ng'ekya Mwana omu yekka eyazaalibwa eri Kitaffe,) ng'ajjudde ekisa n'amazima. Yokaana 1:14.

The Greek word translated as “dwelt” means “to tabernacle.” Jesus became flesh and tabernacled with us. He took our human nature, our tabernacle, our tent, our booth, our flesh. Peter said it this way:

Ekigambo ky’Olugeriki ekivvuunulwa ng’ ‘okutuula’ kitegeeza ‘okusimba weema.’ Yesu yafuuka omubiri era n’asimba weema wakati mu ffe. Yatwala obutonde bwaffe obw’obuntu, weema yaffe ey’Okukuŋaana, weema yaffe, ekisulo kyaffe, omubiri gwaffe. Peetero yagamba bw’ati:

> Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance; Knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath shewed me. 2 Peter 1:13, 14.

> Weewaawo, ndowooza nga kisaanira, nga nkyali mu weema eno, okubazuukusa nga mbajjukiza; nga mmanyi nti mu kiseera kitono nteekwa okusengula eno weema yange, nga Mukama waffe Yesu Kristo bwe yandaga. 2 Peetero 1:13, 14.

Paul said it this way:

Paulo yagamba bw’ati:

> For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven: If so be that being clothed we shall not be found naked. For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. 2 Corinthians 5:1–4.

> Kubanga tumanyi nti bwe kiba nti ennyumba yaffe ey’ensi eno ey’omu weema eno emenyebwa, tulina ekizimbe ekiva eri Katonda, ennyumba etazimbiddwa n’emikono, ey’emirembe gyonna mu ggulu. Kubanga mu kino tugonya, nga tweegombereza nnyo okutyibwamu ennyumba yaffe ey’ava mu ggulu; bwe kityo, obanga nga twambadde, tetulibasangibwa nga tuli bwereere. Kubanga ffe abali mu weema eno tugonya, nga tutikkiddwa; si lwa kuba twagala okwambulwa, naye okutyibwamu, eryo ekifa ekiri mu ffe kimiribwe obulamu. 2 Abakkolinso 5:1-4.

The feast of tabernacles is symbolic of the sealing of the one hundred and forty-four thousand, which is accomplished when the windows of heaven are opened. When the sins of the one hundred and forty-four thousand are removed, the Holy Spirit will be poured out without measure upon the church triumphant. Judgment is finished for the one hundred and forty-four thousand and they that are sealed go forth to proclaim the loud cry of the third angel under the power of the Holy Spirit as represented with the feast of Tabernacle’s.

Embaga ey’Ensiisira ye kifaananyi ky’okuteekebwako akabonero kw’abantu 144,000, ekituukirizibwa amadirisa g’eggulu bwe gaggulwawo. Ebibi by’abantu 144,000 bwe bibeera biggiddwaawo, Omwoyo Omutukuvu alifukibwako awatali kipimo ku Ekkanisa eyawangudde. Okusalira omusango kumalirizibwa ku 144,000, era abo abateekeddwako akabonero bavaayo okulangirira okukaaba okukulu kwa Malayika ow’okusatu mu maanyi g’Omwoyo Omutukuvu, nga bwe kyeragirwa mu Embaga ey’Ensiisira.

Our body is a temple, and a tent, which is a tabernacle. Those who gathered to Jerusalem to celebrate the feast of tabernacles, were celebrating that their sins had been blotted out. Moses was used to raise the tabernacle in the wilderness, and the feast of tabernacles at the end was celebrated by living in booths in the wilderness, for Jesus always illustrates the end with the beginning.

Omubiri gwaffe gwe yeekaalu, era gwe weema, nga ye Weema ey’Okukuŋŋaanirangamu. Abo abaakuŋŋaananga e Yerusaalemi okujaguza Embaga ya Weema baali bajaguza nti ebibi byabwe byali bisanguliddwaawo. Musa yakozesebwa okusimba Weema mu ddungu, era Embaga ya Weema mu nkomerero yajaguzibwanga nga babeera mu bisulo mu ddungu, kubanga Yesu bulijjo alaga enkomerero okuyita mu ntandikwa.

> Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus; Who was faithful to him that appointed him, as also Moses was faithful in all his house. For this man was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house. For every house is builded by some man; but he that built all things is God. And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after; But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end. Hebrews 3:1–6.

> Kale, ab’oluganda abatukuvu, abalina omugabo mu kuyitibwa okw’eggulu, mutunuulire Omutume ne Kabona asinga obukulu ow’okwatula kw’okukkiriza kwaffe, Kristo Yesu; eyali mwesigwa eri oyo eyamuteekawo, nga Musa bwe yali mwesigwa mu nnyumba ye yonna. Kubanga ono yabalibwa ng’asaanira ekitiibwa ekisinga eky’a Musa, kubanga oyo azimba ennyumba aba n’ekitiibwa ekisinga ekya nnyumba. Kubanga ennyumba buli emu ezimbibwa omuntu; naye oyo eyazimba ebintu byonna ye Katonda. Era ddala Musa yali mwesigwa mu nnyumba ye yonna ng’omuddu, olw’obujulirwa bw’ebyo ebyali buggya okwogerwako; naye Kristo, nga Mwana, ku nnyumba ye ye; era ffe tuli ennyumba ye, singa tukwata obuvumu n’okwenyumiriza mu ssuubi nga bunnyevu okutuusa ku nkomerero. Abaebbulaniya 3:1-6.

Moses was the faithful servant that God used to erect the tabernacle temple, but Christ as the High Priest and Apostle hath more honor than the servant Moses. Every house, from Moses’ tabernacle temple, to Solomon’s temple, to Herod’s forty-six-year remodeled temple, the human temple with its 46 chromosomes and the Millerite temple of 1798 unto 1844 were all built by God. In the prophetic line of the various manifestations of temples, that would begin in the Garden of Eden, then after sin, at the gate of the Garden, then after the flood at altars unto Moses; the three primary waymarks are Moses, Christ and the one hundred and forty-four thousand.

Musa yali omuweereza omwesigwa gwe Katonda yakozesa okuzimba Weema ey’Okusisinkana; naye Kristo, nga Kabona asinga obukulu era Mutume, alina ekitiibwa ekisinga ekya Musa omuweereza. Buli nnyumba—okuva ku Weema ey’Okusisinkana eya Musa, okutuuka ku Yeekaalu ya Sulemaani, ne Yeekaalu ya Kerode eyazimbibwamu buggya okumala emyaka amakumi ana mu mukaaga, ne yeekaalu y’omuntu erina kurosoomu amakumi ana mu mukaaga, ne yeekaalu y’Abamilleraiti ey’omu 1798 okutuuka mu 1844—zonna zaazimbibwa Katonda. Mu lunyiriri olw’obunnabbi olw’okweyoleka kw’ennyumba entukuvu mu ngeri ez’enjawulo, olutandikira mu Lusuku ery’Edeni, ne nga oluvannyuma lw’ekibi ku mulyango gw’Olusuku, ate oluvannyuma lw’amataaba ku byoto okutuusa ewa Musa; obubonero obw’ekkubo obusatu obw’omusingi bye bino: Musa, Kristo, n’enkumi kikumi ana n’ennya.

Moses and Christ represent the alpha and omega of ancient Israel, and together they represent the combination of humanity and Divinity, which is also represented by the one hundred and forty-four thousand. At the arrival of the third angel, in Revelation chapter eleven, John is told to measure the temple, and at the arrival of that same angel at 9/11, John is told to measure the temple again. In both cases he is told to leave off the courtyard of 1,260 days. In 2023, the same angel arrived, and God’s people are now called to measure the temple. The 1,260 days, or three days and a half ended in 2023, and from that point until just before the Sunday law the temple is to be raised. 2024 marked the laying of the foundations, and it saw the rebellion manifested as a group which “despised the day of small things,” protesting Miller’s identification of the symbol that establishes the vision.

Musa ne Kristo bakiikirira Alufa n’Omega eza Isirayiri ey’edda, era awamu bakiikirira omugatte gw’obuntu n’Obwakatonda, ogw’era kikiikirirwa n’abantu 144,000. Ku kutuuka kwa Malayika ow’okusatu, mu Okubikkulirwa kwa Yokaana essuula ey’ekkumi n’emu, Yokaana agambibwa apime yeekaalu, era ku kutuuka kwa malayika oyo yennyini ku 9/11, Yokaana n’agambibwa okuddamu apime yeekaalu. Mu mbeera zombi agambibwa okuleka ebweru oluggya olw’ennaku 1,260. Mu 2023, malayika oyo yennyini yatuuka, era abantu ba Katonda kati bayitiddwa okupima yeekaalu. Ennaku 1,260, oba ennaku ssatu n’ekitundu, zaaggwa mu 2023, era okuva ku biseera ebyo okutuusa okumpi ddala nga tennaba kutuuka etteeka erya Sande, yeekaalu eteekwa okuzimbibwa. Mu 2024, emisingi yateekebwa, era obujeemu ne bweyeraga nga ekibiina ekyannyooma “olunaku lw’ebintu ebitono,” nga kiwakanya okulambulula kwa Miller ku kabonero akakakasa ekyolesebwa.

> Moreover the word of the Lord came unto me, saying, The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the Lord of hosts hath sent me unto you. For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the Lord, which run to and fro through the whole earth. Zechariah 4:8–10.

> Era ekigambo kya Mukama ne kijja gye ndi, nga kigamba nti, Engalo za Zerubbaberi ze zaasimbye omusingi gw’ennyumba eno; era engalo ze zijimaliriza; era ggwe onoomanya nti Mukama ow’eggye ye y’antumye eri mmwe. Kubanga ani anyoomye olunaku lw’ebitono? Kubanga balijaguza, era baliraba ekkamba ly’okupima mu mukono gwa Zerubbaberi wamu n’abo musanvu; ago ge maaso ga Mukama, era gatambulira okwetooloola mu nsi yonna. Zekaliya 4:8-10.

To reject Miller’s identification that it is Rome that establishes the vision, is to reject the foundations, and it is “to despise the day of small things.” The Millerite movement was the alpha movement of the first and second angels’ and the movement of the one hundred and forty-four thousand is the omega movement of the third angel. It is twenty-two times more powerful than the alpha. In this prophetic sense the foundations of the Millerite movement is “the day of small things.” To despise any foundational truth represented upon Habakkuk’s two tables, is to die, for the vision that is established in verse fourteen of Daniel eleven is the same vision Solomon identified.

Okugaana okulambulula kwa Miller nti Róma ye ekakasa ekyolesebwa, kwe kugaana emisingi, era kwe ‘okunyooma olunaku lw’ebitono.’ Entambula ya Millerite yali entambula ya Alufa ey’obubaka bw’omumalayika ogw’olubereberye n’ogw’okubiri, ate entambula y’abantu emitwalo kkumi n’ena n’enkumi nnya ye entambula ya Omega ey’omubaka gw’omumalayika ogw’okusatu. Eyo erina amaanyi emirundi amakumi abiri mu bbiri okusinga Alufa. Mu ngeri eno ey’obunnabbi, emisingi gy’entambula ya Millerite giyitibwa ‘olunaku lw’ebitono.’ Okunyooma ekyo kyonna eky’amazima ag’amisingi ekiragiddwa ku obubaawo bubiri bwa Habakkuku kye kufa; kubanga ekyolesebwa ekikakasiddwa mu olunyiriri olw’ekkumi n’enna mu Essuula kkumi n’emu eya Danyeri kye kimu n’ekyolesebwa Sulemaani kye yalaga.

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

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

The capstone vision is marvelous, for it identifies that the foundational cornerstone is also the capstone, but with twenty-two times more power. The alpha foundational test of 2024 was the external intellectual sealing message and the omega temple test of 2026 is the internal spiritual sealing message. One identifies the image and mark of the beast and the other the image and mark of God. That omega internal test is represented by the two symbols of Miller’s dream that must be defined in the context of the events of the latter days. What is the storehouse? and what is the meat?

Okwolesebwa kw’ejjinja ery’oku ntikko kwewuunyisa, kubanga kulaga nti ejjinja ery’ensonda ery’omusingi kye kimu n’ejjinja ery’oku ntikko, naye nga liri n’amaanyi agikubye emirundi amakumi abiri mu bbiri. Ekigezo kya Alufa eky’omusingi eky’omwaka wa 2024 kyali obubaka obw’ebweru obw’okukakasibwa kw’amagezi, era ekigezo kya Omega eky’e Yeekaalu eky’omwaka wa 2026 kye kiri obubaka obw’omu munda obw’okukakasibwa kw’Omwoyo. Ekimu kimalambulula ekifaananyi n’akabonero k’ensolo, ate ekirala ekifaananyi n’akabonero ka Katonda. Ekigezo ekyo eky’omu munda kya Omega kiimirirwa obubonero bubiri obw’ekirooto kya Miller, obuteekwa okutegeezebwa mu nteekateeka y’eby’okubaawo mu nnaku ez’enkomerero. Ennyumba y’obuterekero kye ki? era ommere kye ki?

We will continue these things in the next article.

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

A Jewish marriage in Jesus’ time unfolded in three major phases, often spread over months or a year. The first step was the legal marriage, called the betrothal, at which point the marriage is legally established, but the bride and groom remain separated, while the groom returned to his father’s house to prepare a place for his bride. This is why Mary, Joseph’s wife was called his wife, even before they lived together. Unfaithfulness in this period of time was considered adultery.

Obufumbo bw’Abayudaaya mu biseera bya Yesu bwatuukirizibwanga mu bitundu bisatu ebikulu, nga emirundi mingi butambulira mu myezi mingi oba ne butuuka ku mwaka gumu. Ekitundu ekyasooka kyali obufumbo obw’amateeka, bwe baayitanga okufumbirwa; mu kiseera kino obufumbo bwabanga bumaze okukakasibwa mu mateeka, naye omugole n’omuwasa basigalanga baawukane, omuwasa n’addayo mu nnyumba ya kitaawe okutegeka ekifo eri omugole we. Kino kye kyava kitya nti Malyamu, mukazi wa Yusufu, yayitibwa mukazi we ne nga tebannabeeranga wamu. Obutali bwesigwa mu kiseera kino bwalabibwanga ng’obwenzi.

The waiting period was uncertain and could be days, weeks or months. The uncertainty is an essential element of the parable. The father might wait for up to a year, to confirm the brides celibacy. The groom did not announce the exact day or hour of his return, for it was his father’s decision to decide when, so the bride knew the wedding was coming—but not when. This uncertainty was intentional, and until the father commanded the groom to go and get his bride everything involved tarried.

Ebbanga ery’okulindirira lyali terimanyikiddwa bulungi, era lyandibadde lya nnaku, sabbiiti oba myezi. Obutamanyikiddwa buno kye kitundu eky’omugaso ennyo mu lugero. Kita wa omuwasa ayinza okulindirira okumala okutuuka ku mwaka gumu, alyoke akakase obunabe bw’omugole. Omuwasa teyategeeza olunaku wadde essaawa entuufu gy’anaakomawo, kubanga kyali kya kita we okusalawo ddi; bw’atyo omugole yali amanyi nti embaga yajja, naye nga tamanyi ddi. Obutamanyikiddwa buno bwali bwa kwegendererwa, era okutuusa lwe kita wa omuwasa yalagiranga omuwasa okugenda aleete omugole we, byonna ebyali mu nteekateeka byalindirira.

When the father said, “go and get your bride,” the groom would come at night, with friends, shouting and blowing a trumpet. It would always occur at night to avoid travelling long distances in the heat of the day, which can be oppressive in land of Israel. Torches and oil were required, for there were no street lights, and the procession could last hours. The actual ritual expression in the ancient Hebrew marriages that was proclaimed during the processions was, “Behold the bridegroom cometh!”

Bwe kitaawe yagambanga nti, “Genda oggyeyo omugole wo,” omuko yajjanga ekiro, n’ab’emikwano gye, nga bakuba enduulu era nga bafuuyira enkondeere. Okujjayo omugole kwakolerwangako bulijjo ekiro, okwewala okutambula empanvu mu bugumu bw’emisana, obuba bukambwe mu nsi ya Isiraeri. Ettabaaza n’amafuta byabeerangamu obwetaavu, kubanga tewaalibanga ttabaaza z’omu nguudo, era entambula y’ekibiina yayinzanga okumala essaawa nnyingi. Ekigambo ennyini eky’obulombolombo mu bufumbo bw’Abaisiraeri ab’edda, ekyayogerwanga mu ntambula zino, kyali nti, “Laba, omuko ajja!”

The virgins (bridesmaids) in the parable were not random women, they were the bride’s attendants, waiting with her, expected to join the procession, and responsible to be ready at any hour and to carry their own oil to light the path to the groom’s house. The torches burned fast, so it was a necessity to bring extra oil, in case of a long journey. There was no communal sharing of the oil.

Abawala abawere (abaweereza b’omugole) mu lugero tebaali bakazi babulijjo abataliiko kibagatta; baali baweereza b’omugole omukazi, nga balindirira wamu naye, era nga basuubirwa okwegatta mu kibinja ky’okutambula, nga balina obuvunaanyizibwa okubeera bategekeddwa mu kiseera kyonna era ne batwala amafuta gaabwe bokka okutangaza ekkubo erituuka ku nnyumba y’omugole omusajja. Empiso zaamalanga amafuta mangu, ky’ova kiba kyetaagisa okuleeta amafuta ag’okwongera, singa olugendo luba lwannyi. Tewabangawo kugabana wamu kwa mafuta.

The delay is normal in the ancient procession and marriage and was not a problem culturally. Delays were expected, and falling asleep was normal. The distinction is not in the sleeping, but in the preparation, not the wakefulness. The foolish virgins didn’t plan for a delay as the wise ones did. Everyone would sleep for the period from the legal betrothal to the consummation may take a year.

Okulwawo kwali kwa bulijjo mu ngendo z’obugole n’obufumbo eby’edda, era mu mpisa tekwali kizibu. Okulwawo kwasubirwangako, era okwebaka kwali kwa bulijjo. Okukyawukana tekuli mu kwebaka, wabula mu nteekateeka; si mu kubeera mulamwake. Abawala abakyali abato abatali bamagezi tebaateekateeka ku kulwawo nga bamagezi bwe baakola. Era buli omu yebakanga, kubanga ebbanga okuva ku bweyamo obw’amateeka obw’obugole okutuuka ku kutuukiriza obufumbo kisobola okutwala omwaka gumu.

Once the procession reached the groom’s house, the marriage feast began and the door was shut permanently and late arrivals were not admitted. This was not cruelty—it was custom, for anyone knocking later after the door was shut meant they were not part of the procession.

Bwe baatuuka ku nnyumba y’omugole mu lugendo lw’embaga, embaga y’obugole n’etandika, ne baggalawo oluggi olutaggulwawo nate, n’abatuuka oluvannyuma tebaayingizibwa. Kino tekyali bukambwe; kyali ennono, kubanga buli yenna eyakuba oluggi nga lwaggaliddwa dda, kyategeeza nti teyali mu lugendo lw’embaga.

Jesus wasn’t inventing imagery, and He provided no explanation of this parable as He often did. He did not need to provide an explanation, for all these cultural details were fully understood by His audience. Jesus was identifying a literal Eastern marriage, not abstraction.

Yesu teyali atondawo bufaananyi, era teyawa kunnyonnyola kw’olugero luno nga bw’akolanga emirundi mingi. Teyali yeetaaga okuwa kunnyonnyola, kubanga eby’ensonga byonna eby’obuwangwa ebyo baali babitegedde mu bujjuvu abo abamuwuliriza. Yesu yali alambulula bufumbo obwa nnamaddala obwa mu Buvanjuba, wabula si kufaananyiriza.

The details are upheld fully from the Hebrew testimony, as well as the historians of the Roman and Greek periods.

Ebijjuvu bikakasiddwa ddala okuva mu bujulizi bw'Abebbulaniya, era n'abawandiisi b'ebyafaayo ab'omu biseera by'Abaruumi n'Abagereeki babinyweza.

The Mishnah (2nd century AD, but preserving pre-70 AD Temple-era customs)

Mishnah (mu kyasa eky’okubiri AD, naye ekikuuma ennono z’omulembe gwa Yeekaalu eza nga 70 AD tannaba kufika)

The Talmud (later compilation, but quoting earlier practice)

Talmud (ekikuŋŋaanyizo eky’oluvannyuma, naye nga kirimu ebigambo ebitwaliddwa okuva mu nkola eyasookerawo)

Josephus (1st century Jewish historian)

Josephus (omuwandiisi w’ebyafaayo Omuyudaaya ow’ekyasa ekisooka)

Rabbinic wedding liturgy and legal discussions

Liturugiya y’obufumbo ey’abarabi n’emboozi z’amateeka ez’abarabi

Greco-Roman observers of Judea

Abatunuulira Yudaya ab’Abagiriki n’Abaroma

Josephus does not give a neat “wedding manual,” but the legal and cultural details he assumes align exactly with the Mishnah/Talmud descriptions. The Mishnah is the key source.

Josephus tawa 'kitabo ky'ebiragiro ku bugole ekyetegekeddwa obulungi,' naye eby'amateeka n'ennono bye atwala nga bimaze okumanyika bikwatagana bulungi ddala n'ennyonnyola eziri mu Mishnah ne Talmud. Mishnah ye nsulo enkulu.

The parable landed so hard on a 1st-century Jewish listener, for nothing in Matthew 25 needed explaining. The midnight arrival was normal, the lamps and oil were obvious necessities, and a delay between the legal marriage betrothal and the midnight procession was expected, and the shut door was standard operating procedure! The virgins who were excluded, were ashamed, and to the Jewish audience of Jesus’ period, the foolish virgin’s shame was absolutely deserved. Fully knowing the ritual, Jesus’ audience would have no sympathy for the foolish virgins, for everyone knew the preparation was an absolute responsibility for any virgin that was asked to be in the procession. These truths were so obvious to the Jewish audience that Jesus never needed to provide any explanation of the parable.

Olugero luno lwakankanya nnyo omuwuliriza Omuyudaaya ow’ekyasa ekisooka, kubanga tewali kyonna mu Matayo 25 ekyetaaga kunnyonnyolwa. Okutuuka mu ttumbi ly’ekiro kwali kwa bulijjo, n’ettaala n’amafuta byalabika nga ebyetaagisa ddala, era okulwawo wakati w’okweyama okw’obufumbo okw’amateeka n’olutambiro olw’omu ttumbi ly’ekiro kwali kusuubirwa, ate n’enzigi okuggalwa kyali enkola ya bulijjo! Abawere abaabalekebwa ebweru baakwatiibwa ensonyi, era mu maaso g’abawuliriza Abayudaaya mu mulembe gwa Yesu, ensonyi z’omuwere omusirusiru zaali za kumutuukirira ddala. Nga bamanyi ddala empisa z’omukolo, abawuliriza ba Yesu tebandibadde na kusasira yonna eri abawere abasirusiru, kubanga buli omu yali amanyi nti okuteekateeka kyali obuvunaanyizibwa ddala eri omuwere yenna eyayitibwa okubeeramu mu lutambiro. Amazima gano gaali ga lwatu nnyo eri abawuliriza Abayudaaya, okutuusa ne Yesu obutetaaga okuwaako kunnyonnyola kwonna ku lugero.

Back to Articles