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

Ekitabo kya Yoweeri n’Ekkanisa y’Abadiventisiti ab’Olunaku olw’omusanvu ey’e Lawodikiya - Ennamba Amakumi Ana mu Bbiri

Number Forty-Two

Ennamba amakumi ana mu bbiri

Author

Jeff Pippenger

Published

February 9, 2026

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When Leviticus twenty-three is broken into two equal lines of twenty-two verses in conjunction with the line of Christ where the spring feasts met their antitype, we can demonstrate a line that begins with the three steps of the Passover of Friday evening, unleavened bread of Sabbath and the first fruits on the first day of the week. This is one waymark, as represented by Christ’s baptism, but that one waymark has three steps.

Eby’Abaleevi 23 bwe bigabanyizibwa mu nniriri ebbiri ez’enkanankana, buli limu lirimu amavesi 22, nga bikwatagana n’olunyiriri lwa Kristo mwe embaga ez’ekiseera ky’entumbwe zasisinkanira okutuukirizibwa kwazo, tusobola kulaga olunyiriri olutandikira ku mitendera esatu: embaga ya Paska ey’eggulo erya Lwokutaano, embaga y’emigaati egitayimbuddwa ogwa Ssabbiiti, n’embaga y’ebibala ebisooka ku lunaku olusooka lw’omu wiiki. Kino kye kabonero k’ekkubo kamu, nga kiikirirwa okubatizibwa kwa Kristo, naye akabonero ako kamu kalimu emitendera esatu.

When we begin at the resurrection and extend into the future forty days we come to a turning point, for it was then that Christ left off teaching face to face and ascended in the clouds. The one hundred and forty-four thousand also ascend in the clouds.

Bwe tutandikira ku kuzuukira ne tubala ennaku amakumi ana ez’omu maaso, tituuka ku kiseera eky’okukyuka; kubanga awo we Kristo yakkoma okuyigiriza amaaso n’amaaso n’alinnya mu bire. Aba 144,000 nabo balinnya mu bire.

> And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. Revelation 11:12–15.

> Ne bawulira eddoboozi ddene okuva mu ggulu libagamba nti, Muzze wano waggulu. Ne bayambuka mu ggulu mu kire; abalabe baabwe ne babalaba. Mu ssaawa eyo nyini ne wabaawo ekikankano ekinene, ne kitundu eky’ekkumi ky’ekibuga ne kigwa, era mu kikankano ne battibwa abantu enkumi musanvu: n’abasigalawo ne batya nnyo, ne bawa ekitiibwa eri Katonda ow’eggulu. Akabi ak’okubiri kayise; era, laba, akabi ak’okusatu kajja mangu. Omalayika ow’omusanvu n’afuuwa empanda ye; ne wabaawo amaloboozi amanene mu ggulu, nga galangirira nti, Obwakabaka obw’ensi eno bufuuse Obwakabaka bwa Mukama waffe ne bwa Kristo we; era alifuga emirembe n’emirembe. Okubikkulirwa 11:12-15.

The second and third woe are Islam, and the seventh angel is the third woe, which is once again, Islam. The third woe arrives quickly at the earthquake. The earthquake is the Sunday law in the United States; the United States is the earth beast of Revelation thirteen, and the Sunday law is the shaking, which is a quaking. The earth beast is the premier king of the ten kings, and when the United States is overthrown at the Sunday law, a tenth part of the city will have fallen. In the same hour of the Sunday law, the two witnesses represented by Elijah and Moses, the same two witnesses who appeared transfigured with Christ unto Peter, James and John, are lifted up to heaven in a cloud, and everyone sees, for their enemies beheld them.

Akabi ak’okubiri ke Obusiraamu, era n’ak’atatu nako ke Obusiraamu; ate omulangirizi w’omusanvu ye akabi ak’atatu, era nate ke Obusiraamu. Akabi ak’atatu kituuka mangu mu kikankano. Ekikankano kye tteeka lya Ssande mu Amerika; Amerika ye nsolo eyava mu nsi eyogerwako mu Okubikkulirwa omutwe ogw’ekkumi n’asatu, era tteeka lya Ssande lwe kukankanyizibwa, kwe kukankana. Ensolo ey’ensi ye kabaka asinga obukulu mu bakabaka ekkumi; era Amerika bw’eggundulibwa ku tteeka lya Ssande, ekitundu eky’ekkumi eky’ekibuga kinaabe nga kigudde. Mu ssaawa y’emu ey’etteeka lya Ssande, abajulizi babiri abakiikirirwa Eriya ne Musa, bo bennyini abajulizi ababiri abaalabikira wamu ne Kristo mu kusaamusa eri Peetero, Yakobo ne Yokaana, bawanulibwa ne batwalibwa mu ggulu mu kire, era bonna babalaba, kubanga abalabe baabwe baabalaba.

Forty days after the resurrection Jesus “ascended” into the clouds and the ten days in the upper room began. The ascension is a visual test, as is the second of the three angels. At His ascension the angels stated that He would return with clouds, as He just ascended with clouds.

Oluvannyuma lw’ennaku amakumi ana ez’okuzuukira, Yesu ‘yalinnya mu bire,’ era ne zitandika ennaku kkumi ez’okutuula mu kisenge ekyawaggulu. Okulinnyuka kwe mu ggulu kwe kigezo eky’okulaba, nga kityo bwe kiri ne ku malaika ey’okubiri ku bamalayika abasatu. Mu kulinnyuka kwe, bamalayika baategeeza nti anaakomawo mu bire, nga bwe yalinnya mu bire.

> And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. And while they looked stedfastly toward heaven as he went up, behold, two men stood by them in white apparel; Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven. Acts 1:9–11.

> Awo bwe yamala okwogera ebyo, nga balaba, n’atwalibwa waggulu; ekire ne kimutwala okumuggya mu maaso gaabwe. Era bwe baali nga batunula mwegendereza eri eggulu nga alinnya, laba, abasajja babiri ne bayimirira awali bo nga bambadde ebyambalo ebyeru; abo ne bagamba nti, Mmwe basajja ab’e Ggaliraaya, lwaki muyimiridde nga mutunuulira eggulu? Oyo Yesu mwennyini, eyatwaliddwa okuva gye muli mu ggulu, alijja mu ngeri y’emu bwe batyo, nga bwe mwamulabye ng’ayambuka mu ggulu. Ebikolwa by’Abatume 1:9-11.

His return at His Second Coming is in the “glory” of His kingdom.

Okudda kwe mu kujja kwe okw'okubiri kubeera mu "ekitiibwa" ky'obwakabaka bwe.

> Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels. Mark 8:38.

> Kale buli anaaswala nze n’ebigambo byange mu kika kino eky’obwenzi n’ekibi; era n’Omwana w’Omuntu anaaswala oyo, bw’ajja mu kitiibwa kya Kitaawe awamu n’abamalayika abatukuvu. Makko 8:38.

This same “glory” is what Peter, James and John witnessed at the Mount of Transfiguration. The Mount of Transfiguration was also a second step, preceded and followed by Caesarea Philippi and Caesarea Maritima respectively. The second test is also the image of the beast test, a test which requires the prophetic recognition that the image of the beast is being formed. The second test is also Melzar inspecting Daniel and his friends to compare their countenances with those who did not eat pulse. It is a visual test. The second step in the three covenant steps of Abram’s covenant history was the “sign” of circumcision. The second step represents the sealing of God’s people as they are lifted up as an ensign. The second step is where “glory” is manifested, for the first angel’s three steps are fear, “glory” and judgment. The fortieth day of the Pentecostal season aligns with the Mount of Transfiguration. Remove your shoes, for you are on holy ground.

Kye kimu “ekitiibwa” kino kye Peetero, Yakobo ne Yokaana baalaba ku Lusozi olw’Okufuulibwa. Olusozi olw’Okufuulibwa lwali era ettambo ery’okubiri, nga mu nteekateeka eyo lyasookerwako Kayisaliya Eya Firipo era ne lidirirwa Kayisaliya Mariitima. Ekikeeso eky’okubiri kye kimu ne kikeeso ky’ekifaananyi ky’ensolo, ekikeeso ekyetaaga okutegeera okw’obunnabbi nti ekifaananyi ky’ensolo kiri mu kufuumibwa. Ekikeeso eky’okubiri kye kimu ne Melzar okukebera Danyeri n’abanne, ng’agerageranya endabika yaabwe n’ey’abo abataalya mmere ey’ebimera. Kye kikeeso ekya kulaba. Ettambo ery’okubiri mu bitambuliro bisatu by’ebyafaayo by’endagaano ya Abramu kyali “akabonero” ak’okukomolerwa. Ettambo ery’okubiri limeerereza okuteekebwako akabonero kw’abantu ba Katonda, nga bayimudwa waggulu ng’ebbendera. Ettambo ery’okubiri we “ekitiibwa” weeyolekerera, kubanga emitambulo esatu egya malayika asooka giri: entiisa, “ekitiibwa,” n’okusala omusango. Olunaku olw’ana mu kiseera kya Pentekooti luggatana n’Olusozi olw’Okufuulibwa. Gyamu engatto zo, kubanga oyimiridde ku ttaka ettukuvu.

The ascension is a visual test, and in the line of the feasts, the ascension at the forty-day mark is preceded by five days with the feast of Trumpets. The feast of Trumpets identifies the warning of the seventh trumpet, which is the warning of Islam.

Okulinnyuka kwe kugezesebwa okw’amaaso, era mu lunyiriri lw’embaga, okulinnyuka ku lunaku olw’amakumi ana kubeerwaako ennaku ttaano, nga mu nnaku ezo mulimu Embaga y’Amakondeere. Embaga y’Amakondeere eraga okulabula kw’olukondeere olw’omusanvu, kwe kulabula kwa Buyisiramu.

The ascension follows the trumpets by five days, and then five days after the ascension the Day of atonement marks judgment. The trumpet is the old paths, it is the Laodicean message, it is Islam and it is the foundational message of the first angel. Five days later, when the “face-to-face” instruction ends, the visual second test of the second angel is marked by the ascension. Five days after that, judgment marks the third angel.

Okulinnyuka kugoberera ebikondeere oluvannyuma lw’ennaku ttaano, era oluvannyuma lw’ennaku ttaano okuva ku Okulinnyuka, Olunaku lw’Okutangirirwa luteekawo akabonero k’Okusalirwa omusango. Ekondeere kye makubo ag’edda, kye bubaka bwa Lawodikiya, kye Obusiraamu, era kye bubaka obwa musingi obw’Omulayika asooka. Ennaku ttaano oluvannyuma, bwe kuggwaawo okuyigiriza "amaaso ku maaso," okukemebwa okulabika okw’okubiri okw’Omulayika ow’okubiri kumakibwa n’Okulinnyuka. Ennaku ttaano oluvannyuma olwo, Okusalirwa omusango kumaka Omulayika ow’okusatu.

Five days after judgment upon the house of God has finished, judgment comes on the United States as marked by the Day of Pentecost.

Oluvannyuma lw’ennaku ettaano nga okusalirwa omusango ku nnyumba ya Katonda kumaliriziddwa, okusalirwa omusango kujja ku Amerika, nga kumakiddwa Olunaku lwa Pentekooti.

> And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. Genesis 15:13, 14.

> N’agamba Abramu nti, Manya ddala nti ezzadde lyo linaabeera mugenyi mu nsi etali yaabwe, era linaabawaweereza; era balibonyaabonya ezzadde lyo emyaka ebikumi bina. Era n’eggwanga eryo, lye baliguweereza, ndilisalirako omusango; oluvannyuma banaavaayo n’obugagga bungi. Olubereberye 15:13, 14.

The “great substance” the one hundred and forty-four thousand possess at the Sunday law, where the “nation” of the United States is judged, is Isaiah’s chapter six’s substance, representing Divinity. Abraham’s covenant prophecy says “also that nation,” thus identifying that God’s people are sealed before the Sunday law. Then at the Sunday law a period represented by the seven days of the feast of Tabernacles, the latter rain is poured out without measure as judgment is accomplished on the great multitude outside of God’s house.

‘Obugagga obungi’ abemitwalo kkumi n’ena n’enkumi nnya bebalina mu kiseera ky’etteeka lya Sande, mwe ‘eggwanga’ erya United States ey’Amerika lisalirwa omusango, kye kimu n’‘obugagga’ obwogerwako mu Isaya essuula mukaaga, obukiikirira Obwakatonda. Obunnabbi bw’Endagaano ya Ibulayimu bugamba nti, ‘era n’ekyo eggwanga,’ ne kino kiraga nti abantu ba Katonda bateekebwako akasamba ka Katonda nga tekinnaba kutuuka etteeka lya Sande. Olwo ku tteeka lya Sande—ekiseera ekikiikirirwa ennaku musanvu z’Embaga ey’Eweema—enkuba y’enkomerero efukumibwa nga tewali kipimo, nga omusango gutuukirizibwa ku kibiina kinene ekiri ebweru w’ennyumba ya Katonda.

On July 18, 2020 the two witnesses were slain in the streets of Sodom and Egypt. The two witnesses were Moses and Elijah, and William Miller was the Elijah of his history. In his dream he closed his eyes for a moment, and on July 18, 2020 he prophetically closed his eyes in death. When he opened his eyes, the room was empty, a door and the windows were open. When Miller then saw the work the dirt brush man was accomplishing, he pleaded with him to be careful, and the dirt brush man insured him all would be well.

Ku July 18, 2020 abajulirwa babiri ne battibwa mu nguudo za Sodomu ne Misiri. Abajulirwa abo babiri baali Musa ne Eriya, era William Miller ye yali Eriya w’ebyafaayo bye. Mu kirooto kye n’aggalawo amaaso akaseera katono, era ku July 18, 2020 mu ngeri ey’obunnabbi n’aggalawo amaaso ge mu kufa. Bwe yaggulawo amaaso ge, ekisenge kyali kyerere, oluggi n’amadirisa nga bigguddwawo. Awo Miller bwe yalaba omulimu omusajja omuswazzi w’enfuufu gwe yali akola, n’amwegayirira okwegendereza, era omusajja omuswazzi w’enfuufu n’amukakasa nti byonna bijja kubeera bulungi.

When Miller awoke in the wilderness, in July of 2023, the feast of unleavened bread arrived, just in advance of the resurrection on December 31, 2023. At that point—the prophetic message of the true Midnight Cry, the “cry” that every other prophetic message that had ever been unsealed typified, began to be unsealed, for the end of the three and a half days identifies a “time of the end,” and at the “time of the end” there is always a prophetic unsealing. This is always the case, for Christ is the same yesterday, today and forever. His dealings with men are ever the same, for He works on the same “lines” now as He ever has. At the end of the three and a half days the Revelation of Jesus Christ was unsealed.

Mu Julaayi omwaka gwa 2023, bwe Miller yava mu tulo ng’ali mu ddungu, embaga y’omugaati ogutalimu kizimbulukusa yatuuka, nga kitangira katono okuzuukira ku 31, Desemba 2023. Mu kaseera ako—obubaka obunnabbi bw’enduulu ey’omu ttumbi ery’ekiro ey’obutuufu, “enduulu” gye buli bubaka obunnabbi obwali bumaze okubikkulibwa lyonna lyalambulira mu kifaananyizo—bwatandika okubikkululwa, kubanga enkomerero y’ennaku ssatu n’ekitundu eraga “ekiseera eky’enkomerero,” era mu “kiseera eky’enkomerero” bulijjo wabaawo okubikkululwa kw’obunnabbi. Kino bwe kityo bulijjo, kubanga Kristo ye w’ejo, ne leero, era n’emirembe gyonna. Enkolagana ye n’abantu eba emu bulijjo, kubanga akolera ku “mitendera” gimu kaakano nga bwe yakolanga. Ku nkomerero y’ennaku ssatu n’ekitundu, Okubikkulirwa kwa Yesu Kristo kwabikkululwa.

The resurrected body had been typified by Adam, who was first formed, and then breathed upon with the breath of life. The dead dry bones of Ezekiel 37, were also first formed by one prophecy, and thereafter brought to life by a second prophecy that brought the breath of life to the lifeless body with a message of the four winds, which is the sealing message. In both illustrations the prophecy that is unsealed is two parts, which are presented in a variety of ways. They are the internal and the external, they are the vision of the Ulai and Hiddekel rivers; they are the chazon and mareh visions; they are the two witnesses, the two golden pipes and on and on.

Omubiri ogw’okuzuukira gwali gukiikirizibwa mu kifaananyi kya Adamu, eyasooka okutondebwa, ne Katonda n’afuuwamu mu nnyindo ze omukka gw’obulamu. Amafupa amayonjo agafu ag’omu Ezekyeri 37, nago baasooka okutondebwa olw’obubaka bw’obunnabbi obumu, era oluvannyuma ne baddizibwa obulamu olw’obubaka bw’obunnabbi obw’okubiri obwaaleeta omukka gw’obulamu eri omubiri ogutalimu bulamu, nga bwe lyali obubaka bw’empewo ennya, obwo obw’obusiigi bw’akabonero. Mu bifaananyi byombi, obubaka bw’obunnabbi obubikkuliddwa buba bubiri, era buweebwa mu ngeri nnyingi ez’enjawulo. Ebyo bye eby’omunda n’eby’ebweru; bye ebyolesebwa eby’Emigga gya Ulai ne Hiddekel; bye ebyolesebwa bya chazon ne mareh; be bajulirwa babiri, emituli eza zaabu ebbiri, n’ebirala bwe bityo.

In Millerite history, the Midnight Cry was the prophecy that joined with the prophecy of the second angel. A two-step prophecy. When the dead dry bones were resurrected in 2023, they would of prophetic necessity need to be tested, for the unsealing of a prophecy always begins a three-step testing process. The first two tests, would be the foundational test and then the test of the temple.

Mu byafaayo by’aba Millerite, Okukaaba okw’ekiro wakati kwali obunnabbi olwagattibwa n’obunnabbi bwa malayika ow’okubiri. Obunnabbi obw’ebitundu bibiri. Amagumba ag’omukalu agafu bwe gaazuukizibwa mu 2023, nga bwe kisaanira mu mateeka g’obunnabbi, gaateekwa okugezebwa; kubanga okuggulibwawo kw’obunnabbi bulijjo kutandikawo enteekateeka ey’okukemebwa mu bitundu bisatu. Ebigezo ebibiri ebyasooka byandibadde ekigezo eky’ensinziro, era oluvannyuma ekigezo eky’eyekaalu.

Five days after the resurrection—the voice in the wilderness, represented by the period of unleavened bread ends, for Elijah, represented by Miller and John the Baptist both prepared the way for the One who shoes they were unworthy to bear. At the resurrection, Jesus begins His period of teaching “face to face” for forty days. That “face to face” teaching began on the twenty-second day for Daniel in chapter ten. It is there represented as three steps and three touches, along with a doubling of being strong.

Ennaku etaano oluvudde ku buzuukira, eddoboozi mu ddungu, eriyimirirwamu ekiseera ky’Emigaati Egitaliimu Omuwumbo, limalawo; kubanga Eriya, eyayimirirwamu Miller ne Yokaana Omubatiza, bombi baateekateeka ekkubo ery’Oyo engatto ze ze baali tebasaanira na kutikka. Mu buzuukira, Yesu atandika ebbanga ly’okusomesa kwe “mu maaso n’amaaso” okumala ennaku amakumi ana. Okusomesa okwo “mu maaso n’amaaso” kwatandika ku lunaku olw’amakumi abiri mu bbiri eri Danyeri mu ssuula eya kkumi. Omwo kuyimiriziddwa ng’emitendera esatu n’okukwatibwa emirundi esatu, awamu n’okunywezebwa okuddirirwamu emirundi ebiri.

Five days before the forty days conclude, the warning of the trumpet of Islam is sounded. The warning of Islam was represented by the ass which Christ rode in His triumphal entry into Jerusalem. Before He descended the slopes of the Mount of Olives into Jerusalem, He first commanded His disciples to go and loose the ass.

Ennaku ttaano nga zisigadde okuggwawo kw’ennaku amakumi ana, ekondeere ly’Obusiraamu ery’okulabula likubibwa. Obulabula bw’Obusiraamu bwakiikirirwa ng’endogoyi gye Kristo yalimira mu kuyingira kwe okw’ekitiibwa mu Yerusaalemi. Nga tannaserengeta mu Yerusaalemi ng’ava ku mabbali g’Olusozi lw’Emizeeyituuni, yasooka okulagira abayigirizwa be bagende basumulule endogoyi.

> “This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> Okulaba kuno kwaweebwa mu 1847, mu kiseera we waaliwo batono ddala ku baganda b’Abadiventisiti abaakwatanga Ssabbiiti, era ne mu abo batono ddala be baalowoozanga nti okugikwatamu kulina obukulu obumala okussaawo ensalo wakati w’abantu ba Katonda n’abatakkiriza. Kati okutuukirira kw’okulaba okwo kutandise okulabika. ‘Entandikwa y’ekiseera eky’okubonaabona,’ nga bwe kijulirwa wano, tekyogerera ku kiseera ebikolimo lwe bitandika okufukibwa, wabula ku kiseera kitono nnyo nga tebinnaba kufukibwa, Kristo nga ali mu Watukuvu. Mu kiseera ekyo, nga omulimu gw’obulokozi guggalawo, ennaku n’obutabanguko bijja ku nsi, amawanga galikuba obusungu, naye galikomezebwanga okusobola obutaziyisa omulimu gwa malayika ow’okusatu. Mu kiseera ekyo ‘enkuba ey’enkomerero,’ oba okuzzaamu amaanyi okuva mu maaso ga Mukama, ejja okujja, okuwa amaanyi eddoboozi ery’amaanyi erya malayika ow’okusatu, era okutegeka abatukuvu okuyimirira mu kiseera we ebikolimo musanvu eby’enkomerero bijja kufukibwa.” Early Writings, 85.

At 9/11 He commanded His angels to loosen the ass and then George Bush the lesser restrained the ass. Cyrus typifies the first angel, for he proclaimed the first decree. He therefore represents both August 11, 1840 and 9/11, and at 9/11 Islam, as represented by the “angering of the nations,” was released and then held in check. At that time the latter rain began to fall. Cyrus represents both waymarks of Islam on August 11, 1840 and 9/11.

Ku 9/11 Yalagira bamalayika be basumulule endogoyi, oluvannyuma ne George Bush Omuto n'aziyiza endogoyi. Cyrus afaananiriza malayika asooka, kubanga yalangirira ekiragiro ekyasooka. Noolwekyo akiikirira ebyo byombi: 11 Agusito, 1840 ne 9/11; era ku 9/11 Obusiraamu, nga bukirizibwa mu "okusunguwazibwa kw'amawanga," bwasumululwa ne bulyoka buziyizibwa. Mu kiseera ekyo enkuba ey'oluvannyuma yatandika okugwa. Cyrus akiikirira obubonero obw'ekkubo obw'Obusiraamu byombi ku 11 Agusito, 1840 ne ku 9/11.

> “For three weeks Gabriel wrestled with the powers of darkness, seeking to counteract the influences at work on the mind of Cyrus; and before the contest closed, Christ Himself came to Gabriel’s aid. ‘The prince of the kingdom of Persia withstood me one and twenty days,’ Gabriel declares; ‘but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia.’ Daniel 10:13. All that heaven could do in behalf of the people of God was done. The victory was finally gained; the forces of the enemy were held in check all the days of Cyrus, and all the days of his son Cambyses, who reigned about seven and a half years.” Prophets and Kings, 571.

> Okumala wiiki ssatu, Gabrieri yalwanagana n’amaanyi ag’ekizikiza, ng’agezaako okuzisazaamu amaanyi g’okukosa ag’abadde gakolera ku birowoozo bya Cyrus; era nga olutalo lunno terunnaggwaawo, Kristo ye yennyini n’ajja okuyamba Gabrieri. Gabrieri agamba nti, ‘Omulangira w’obwakabaka bwa Perusiya yannyimirira okumala ennaku amakumi abiri mu emu; naye, laba, Mikaeri, omu ku balangira abasinga obukulu, yajja okunnyamba; era ne nsigalayo n’abakabaka ba Perusiya.’ Danyeri 10:13. Byonna bye Eggulu lyasobola okukolera olw’abantu ba Katonda byakolebwa. Obuwanguzi ne bufunibwa ku nkomerero; amaanyi g’omulabe gaaziyizibwa mu nnaku zonna ez’obufugwa bwa Cyrus, era ne mu nnaku zonna ez’omwana we Cambyses, eyafuga okumala emyaka nga musanvu n’ekitundu. Prophets and Kings, 571.

Cyrus, August 11, 1840 when the Ottoman supremacy ceased, as the pioneers expressed it, Islam of the second woe was held in check. The restraint marked the conclusion of the time prophecy of three hundred and ninety-one years and fifteen days, which began when the four angels, representing four Islamic sultans were loosed by the sixth angel, who represented the second woe of Islam’s three woes. On 9/11 Islam struck and then was restrained, as represented by the restraining in the history of Cyrus and of 1840. All three of those witnesses identify restraint or loosing of Islam, and at the beginning of Christ’s triumphal entry, the ass was loosed.

Mu byafaayo bya Cyrus, era ku 11 ogw’omunaana mu 1840, bwe bwaggwaawo obufuzi bw’Obwakabaka bwa Ottoman, nga bwe baagamba abatandisi, Obusiraamu obw’ekikabi eky’okubiri bwafunibwa ekkomo. Okukomelerwa okwo kwe kwalambikaawo enkomo y’obunnabbi bw’ebbanga ery’emyaka 391 n’ennaku 15, eryatandika bwe abamalayika bana, abaakiikirira abasultani bana b’Obusiraamu, baasumululibwa omumalayika ow’omukaaga, eyakiikirira ekikabi eky’okubiri ku bikabi bisatu by’Obusiraamu. Ku 9/11 Obusiraamu bwakuba ne bukomelerwa, nga bwe bukiikirirwa okukomelerwa mu byafaayo bya Cyrus n’eby’omwaka 1840. Abajulizi abo basatu bonna balaga okukomelerwa oba okusumululibwa kw’Obusiraamu, era ku ntandikwa y’okuyingira kwa Kristo okw’obuwanguzi, endogoyi yassumululwa.

The loosing of the ass in advance of His triumphal entry identifies the trumpet message that arrives five days before the ascension. The message of Islam being again released, as it was at 9/11, and as it will again be released fifteen days later at the Sunday law, which is Pentecost, is the message that marks the beginning of the Midnight Cry. The ass being released marks the beginning or alpha of the proclamation of the message of the Midnight Cry and at the Sunday law, where the Midnight Cry changes to the loud cry, Islam strikes the earth beast again.

Okusumululwa kw’endogoyi, okukulembedde okuyingira kwe okw’obuwanguzi, kulambulula obubaka bw’ekkondeere obutuuka ennaku ttaano nga tekunnabaawo okulinnyuka mu ggulu. Obubaka bw’Obusiraamu okuddamu okusumululwa, nga bwe bwali ku 9/11, era nga bwe bujja okuddamu okusumululwa, ennaku kkumi na ttaano oluvannyuma, ku tteeka ly’Olw’ Sande, kye Pentekooti, buno bwe bubeera obubaka obumaka entandikwa y’Olulanga lwa mu tumbi. Okusumululwa kw’endogoyi kumaka entandikwa, oba Alufa, ey’okulanga kw’obubaka bw’Olulanga lwa mu tumbi; era ku tteeka ly’Olw’ Sande, aw’Olulanga lwa mu tumbi lwe lukyukirira ne lufuuke Olulanga Olukulu, Obusiraamu buddamu okukuba ensolo eva mu nsi.

The period of the Midnight Cry begins with an alpha strike from Islam and it ends with a omega strike from Islam. Islam’s strikes upon the United States are represented in the testimony of Balaam and his ass, which of course is set forth in Numbers chapter twenty-two. The fate of the Laodicean Seventh-day Adventist church as the Protestant horn of the earth beast is represented in Isaiah 22:22 (internal) and the fate of the Republican horn is set forth in Numbers 22:22 (external) and onward.

Ebbanga ly’Okukaaba okw’Obudde bw’Ekiro litandikira ku kirumba kya ‘alpha’ okuva mu Ubuyisiramu, era likoma ku kirumba kya ‘omega’ okuva mu Ubuyisiramu. Ebirumba by’Ubuyisiramu ku Amerika biyimiririzibwa mu bujulizi bwa Balamu n’endogoyi ye, ebyo nga ddala byateekebwawo mu Kitabo ky’Okubala, omutwe ogw’amakumi abiri mu bbiri. Enkomerero ya Ekkanisa ya Abadiventisti Abasaba ku Lunaku Olw’Omusanvu ey’e Laodikiya, nga ekyiyembe eky’Abaprotesitanti ku nsolo eva mu nsi, eyayimiririzibwa mu Isaaya 22:22 (eby’omunda); ate enkomerero y’ekiyembe ekya Ripabulikaani yateekebwawo mu Okubala 22:22 (eby’ebweru) n’ebigoberera.

> And God’s anger was kindled because he went: and the angel of the Lord stood in the way for an adversary against him. Now he was riding upon his ass, and his two servants were with him.

> Obusungu bwa Katonda ne buyaka olw’okugenda kwe; era Malaika wa Mukama n’ayimirira mu kkubo okumuwakanya. Awo yali atudde ku ndogoyi ye, n’abaddu be babiri baali naye.

> And the ass saw the angel of the Lord standing in the way, and his sword drawn in his hand: and the ass turned aside out of the way, and went into the field: and Balaam smote the ass, to turn her into the way. Numbers 22:22, 23.

> N’endogoyi n’eraba Malayika wa Mukama ayimiridde mu kkubo, ng’ekitala kye kivuddemu mu mukono gwe; n’endogoyi ne yawuka n’ava mu kkubo, n’eyingira mu nnimiro; ne Balaamu n’akuba endogoyi, agireeta mu kkubo. Okubala 22:22, 23.

At 9/11, Balaam the false prophet, representing the United States and George Bush the lesser was seeking to finish the work his father George Bush the first had begun in the globalist’s attempt to overthrow the United States and implementing what he called “a new world order.” The biblical motivation of the globalists is to kill God’s remnant people, and George Bush the lesser represents the end of his father’s prophetic legacy of ushering in a “new world order” as he called it. Bush’s “new world order” arrives at the threefold union of the dragon, the beast and false prophet at the Sunday law, and George Bush the lesser marks the beginning of the period that culminates at the Sunday law, which is the sealing time, the image of the beast testing time, the period represented by the first voice of Revelation eighteen and so much more. Balaam’s ass turned the globalist agenda aside until the one hundred and forty-four thousand are sealed in their foreheads.

Ku lunaku olw’ekkumi n’emu ogwa Sseputemba, Balamu, nnabbi w’obulimba, akiikirira Amawanga Amagattibwa ga Amerika ne George Bush omuto, yali anoonya okumaliriza omulimu gwe kitaawe, George Bush eyasooka, yatandika mu kaweefube w’abagala okugatta ensi yonna ow’okumenya wansi Amawanga Amagattibwa ga Amerika era n’okussa mu nkola kye yayita “enfuga empya ey’ensi yonna.” Ekigendererwa eky’ebyawandiikibwa eky’abo abagala okugatta ensi yonna kwe kuttiraawo abantu ba Katonda abaasigaddeyo, era George Bush omuto akiikirira enkomeko y’obusikirize bw’obunnabbi bwa kitaawe mu kutongoza “enfuga empya ey’ensi yonna,” nga bwe yagiyita. “Enfuga empya ey’ensi yonna” eya Bush etuukirira mu mukago ogw’obutundu busatu ogw’ejjoka, ensolo n’nnabbi w’obulimba ku tteeka lya Sande, era George Bush omuto alaga entandikwa y’ekiseera ekituukirira mu tteeka lya Sande, eky’ekiseera eky’okuteekebwako akabonero, ekiseera eky’okugezesebwa olw’ekifaananyi ky’ensolo, ekiseera ekiyimirizibwa eddoboozi eryasooka erya Okubikkulirwa ekkumi n’omunaana, n’ebirala bingi. Endogoyi ya Balamu yakyamiza enteekateeka y’abagala okugatta ensi yonna okutuusa lwe bateekebwako akabonero ku mitwe gyabwe abo 144,000.

> A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. For they have consulted together with one consent: they are confederate against thee. Psalms 83:1–5.

> Oluyimba, oba Zabbuli, lwa Asafu. Ayi Katonda, tosirikirira: tokwata ku mirembe, so tobeerenga nga tofaayo, Ayi Katonda. Kubanga, laba, abalabe bo baleegana: n’abo abakukyawa baayimusa emitwe gyabwe. Baateeseteese amagezi ag’obukuusa ku bantu bo, ne bateesa ku abo b’owekuuma mu kyama. Bagambye nti, Mujje, tubaggyewo obubeerawo bwabwe nga ggwanga; erya Isirayiri litalyongera kujjukirwa. Kubanga baateese wamu n’obumu: baakwataganye okukulwanyisa. Zabbuli 83:1-5.

Verses six and onward identify the “enemies” as “ten” nations, who are represented as ten kings in Revelation seventeen. There the ten kings are of one mind, but Asaph says, “they have consulted together with one consent: they are confederate against thee.” The ten kings are the globalist evil confederacy of the latter days, who have determined to “cut off” “Israel” “thy hidden ones” from “being a nation.” The work of the confederacy of ten kings who “lift up” the papal power as the “head” of the threefold union is to eliminate spiritual “Israel,” who are hidden in the “secret place of the Most High.”

Olunyiriri olw’omukaaga n’ebiddirira lulambulula “abalabe” ng’ “amawanga kkumi,” ago gakiikirizibwa ng’abakabaka kkumi mu Okubikkulirwa omutwe ogw’ekkumi n’omusanvu. Eyo abakabaka abo kkumi balina endowooza emu, naye Asafu agamba, “bateese wamu n’okukkiriziganya emu; bakwataganye okukulwanyisa.” Abakabaka abo kkumi be kibiina eky’obubi eky’okukwatagana ekiryeetooloola ensi yonna eky’ennaku ez’oluvannyuma, abamaliridde “okusalako” “Isirayiri” “abo ab’okwekweka kwo” okuva ku “kubeera eggwanga.” Omulimu gw’ekibiina eky’okukwatagana eky’abakabaka kkumi, aba “bayimusa” obuyinza bwa Paapa ng’ “omutwe” gw’omukago ogw’ebitundu bisatu, kwe kuzikiriza “Isirayiri” ey’omwoyo, abekwekeddwa mu “kifo ekyama eky’Oyo Ali waggulu ennyo.”

At 9/11 the ass of Islam turned the dragon’s agenda out of its path, for the mighty angel of Revelation 18 descended with a sword in His hand. The internal test then was to return to the old paths. At that point the repetition of the Millerite histories of both the first and the second angels began to repeat as set forth in the history of Revelation eighteen’s first three verses. Those first three verses, being the verses Sister White stated would be fulfilled when the great buildings of New York City were brought down.

Mu 9/11 endogoyi ey’Obusiraamu yakyamya enteekateeka y’omusota omukulu ne gy’ava mu kkubo lyayo, kubanga Malayika ow’amaanyi ow’Essuula 18 ey’Okubikkulirwa yakka ng’alina ekitala mu mukono gwe. Awo ekigezo eky’omunda ne kiba okuddayo mu makubo ag’edda. Mu kiseera ekyo okuddamu okw’ebyafaayo eby’Abamillerite—eby’omulayika asooka n’eby’omulayika ow’okubiri byombi—ne kutandika, nga bwe kwateekebwawo mu byafaayo ebyalagibwa mu minnyiriri esatu egisooka egy’Essuula 18 ey’Okubikkulirwa. Eminnyiriri egyo esatu egisooka, ge Mukyala White yagamba nti galituukirizibwa nga ebizimbe ebinene eby’e New York City bimenyebwa ne bigwa wansi.

At 9/11 Revelation 18:1–3 was fulfilled, and the parallel of the first angel descending to lighten the earth with its glory on August 11, 1840 was then joined by the second angel who announced the fall of Babylon. Balaam was a symbol of the first angel, and Balaam was accompanied by his two servants, representing the second angel.

Ku 9/11 Okubikkulirwa 18:1-3 kyatuukirira, era eky’okufaananako n’omwalaika asooka eyakka okutangaaza ensi n’ekitiibwa kye ku 11, Agusito 1840 ne kyeyungibwako omwalaika ow’okubiri eyalangirira okugwa kwa Babulooni. Balaamu yali akabonero k’omwalaika asooka, era Balaamu yali awerekeddwako abaddu be ababiri, nga bakiikirira omwalaika ow’okubiri.

In Balaam’s illustration of the Republican horn of the false prophet, Balaam would have two more confrontations with the ass of Islam. At the third confrontation the ass would “speak,” and the speaking of prophecy marks the Sunday law. On October 7, 2023 the ass struck again, but not the spiritual modern glorious land. It struck the literal ancient glorious land, and Balaam and his ass was now in its second confrontation.

Mu kifaananyi kya Balamu eky’akasanga aka Republican ak’omunnabbi ow’obulimba, Balamu yandikyalina okusaalimbagana n’endogoyi ey’Obusiraamu emirundi ebiri emirala. Ku kusaalimbagana okw’okusatu endogoyi yandiyogera, era okwogera kw’obunnabbi kubeera akabonero k’etteeka lya Sande. Nga 7 Okitobba 2023 endogoyi n’ekuba nate, naye si ku ttaka ery’ekitiibwa ery’omwoyo ery’omu biro bino. Yakuba ku ttaka ery’ekitiibwa ery’edda erya ddala, era Balamu n’endogoyi ye baali kati mu kusaalimbagana kwabwe okw’okubiri.

> But the angel of the Lord stood in a path of the vineyards, a wall being on this side, and a wall on that side. And when the ass saw the angel of the Lord, she thrust herself unto the wall, and crushed Balaam’s foot against the wall: and he smote her again. Numbers 22:24, 25.

> Naye Malayika wa Mukama n’ayimirira mu kkubo eriyita mu nnimiro z’emizabbibu, nga waliwo ekikomera ku luuyi luno n’ekikomera ku luuyi olulala. Awo endogoyi bwe yalaba Malayika wa Mukama, ne yeesindikira ku kikomera, n’akyunyiriza ekigere kya Balaamu ku kikomera; n’agikuba nate. Okubala 22:24, 25.

The vineyard of ancient Israel, illustrates the vineyard of Laodicean Seventh-day Adventism. They are both the covenant people that were given responsibility to be the depositaries of God’s Law, which is symbolized as a “wall,” and is one of the elements that make up the vineyard.

Ennimiro y’emizabbibu eya Isirayiri ey’edda, ekifaniriza ennimiro y’emizabbibu ey’Obwadiventisti obw’Olunaku olw’Omusanvu obw’e Laodikeya. Bombi be bantu b’Endagaano abaaweebwa obuvunaanyizibwa okubeera abakuumi n’abaterekera Eteeka lya Katonda, eriyimiririzibwa ng’ ‘bbugwe,’ era nga kye kimu ku bitundu ebikola ennimiro y’emizabbibu.

> What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down. Isaiah 5:4, 5.

> Kiki ekirala kye nnandibadde nkola ku nnimiro y’emizabbibu yange, kye saakikola mu yo? Lwaki, bwe nnalindiririra okulisa emizabbibu emirungi, ne yalisa ebikiko? Kaakano kale; ndibabuulira kye ndigenda okukola ku nnimiro y’emizabbibu yange: ndiggyawo ekisibo kyagyo, era eriribwa; era ndimenya olukomera lwagyo, era eririnnyirirwa. Isaaya 5:4, 5.

Ancient literal and modern spiritual Israel both rebelled and rejected their sacred responsibilities. From 9/11 unto the Sunday law a prophetic issue is represented by a “wall.” The prophetic issue is the destruction of the “wall” of separation of church and state within the Constitution of the United States. At 9/11 Bush implemented the Patriot Act which was a major step in overturning the Constitution, for it was there that the philosophy that guided the Constitution was turned upside down, when the principles of Roman law, that claims a person is guilty until proven innocent was accepted, above the principle of English law that upholds that a person is innocent until proven guilty.

Isirayiri ey’omubiri ey’akadde n’Isirayiri ey’Omwoyo ey’omulembe guno byombi byajeemera era ne bagaana obuvunaanyizibwa bwabyo obutukuvu. Okuva ku 9/11 okutuuka ku tteeka lya Ssande, ensonga ey’obunnabbi eragibwa ng’ “ekisenge.” Ensonga ey’obunnabbi ye kumenyebwa kw’ “ekisenge” eky’okweyawula Ekkanisa n’Obufuzi mu Ssemateeka gwa United States. Ku 9/11 Bush yateeka mu nkola Patriot Act, ekyali entambulo ennene mu kuzzingulula Ssemateeka, kubanga eyo mwe engeri y’amagezi (filosofi) eyalondoola Ssemateeka yakyusibwa ne fuulibwa wansi-waggulu, bwe baakiriza emisingi gy’Amateeka g’eRoma egigamba nti omuntu asookedwa okulowoozebwako ng’alina omusango okutuusa lwe bamulaga nti talina musango, ne bagissa waggulu w’emusingi gw’Amateeka ga Bungereza ogukuuma nti omuntu asookedwa okulowoozebwa ng’atalina musango okutuusa lwe akakasibwa nti alina musango.

The period from 9/11 unto the Sunday law contains prophetic references of “walls.” Islam crashing the walls as Balaam’s ass, identifies that it is the issue of Islam that will provide the misguided logic to overturn the principles within the Constitution. In this prophetic sense Islam, a biblical false prophet, is what deceives the United States during the image of the beast testing time, as does the false prophet of the United States deceive the entire world during the world’s image of the beast testing time.

Ekiseera okuva ku 9/11 okutuuka ku tteeka lya Ssande kirimu ebyogerwako mu buwandiike obunnabbi eby’“bbugwe.” Obusiraamu okubwatukira ku bbugwe ng’endogoyi ya Balamu, kulaga nti ensonga ya Obusiraamu ye kennyini egenda okuwa endowooza enkyamu ey’okujjulula emisingi egy’omu Katiba. Mu ngeri eno ey’obunnabbi, Obusiraamu, nnabbi w’obulimba ow’ebyawandiikibwa ebitukuvu, ye alimbisa Amawanga Amagatte g’Amerika mu kiseera eky’okugezesebwa kw’ekifaananyi ky’ensolo, nga bwe nnabbi w’obulimba w’Amawanga Amagatte g’Amerika alimbisa ensi yonna mu kiseera eky’okugezesebwa kw’ekifaananyi ky’ensolo eky’ensi yonna.

October 7, 2023 the ass of Islam attacked the ancient literal glorious land, and when the ass is loosed before the proclamation of the Midnight Cry Islam will again strike the United States, the modern spiritual glorious land as it did at 9/11. The second time Balaam strikes the ass it is the second angel, and the second angel always produces a doubling as represented by “a path of vineyards” with two walls.

Okitobba 7, 2023, endogoyi ya Isilaamu yalumba ettaka ery’edda eryennyini ery’ekitiibwa, era bwe endogoyi erikkululwa nga tekinnaba kutuuka okulangirirwa kw’Okukaaba okw’omu ttumbi ly’ekiro, Isilaamu eriddamu okulumba United States, ettaka ery’ekitiibwa ery’omwoyo ery’omulembe guno, nga bwe yakola ku 9/11. Omulundi ogwokubiri Balaamu bw’akuba endogoyi, kiba Omulayika ow’okubiri, era Omulayika ow’okubiri bulijjo aleeta okubbiriiza, nga kiyimiriziddwa mu “ekkubo ly’ennimiro z’emizabbibu” eririko obbugwe bbiri.

> And the angel of the Lord went further, and stood in a narrow place, where was no way to turn either to the right hand or to the left. And when the ass saw the angel of the Lord, she fell down under Balaam: and Balaam’s anger was kindled, and he smote the ass with a staff. And the Lord opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times? Numbers 22:26–28.

> Malayika wa Mukama n’ayongera okugenda mu maaso, n’ayimirira mu kifo ekitono ennyo, nga tewali kkubo ly’okukyuka ku ddyo newaakubadde ku kkono. Awo endogoyi bwe yalaba Malayika wa Mukama, n’agwa wansi wa Balaamu; obusungu bwa Balaamu ne bwaka, n’akuba endogoyi n’omuggo. Awo Mukama n’aggulawo akamwa k’endogoyi, n’egamba Balaamu nti, Nkukozze ki okunkuba emirundi esatu gino? Okubala 22:26-28.

When we consider verses twenty-two and three more closely, we find that it is actually verse twenty-three where the ass is struck the first time.

Bwe twetegereza ennyo mu bugenderevu ennyiriri amakumi abiri mu bbiri n’amakumi abiri mu ssatu, tusanga nti mu butuufu olunyiriri amakumi abiri mu ssatu mwe endogoyi ekubibwa omulundi ogusooka.

> And God’s anger was kindled because he went: and the angel of the Lord stood in the way for an adversary against him. Now he was riding upon his ass, and his two servants were with him.

> Obusungu bwa Katonda ne buyaka olw’okugenda kwe; era Malaika wa Mukama n’ayimirira mu kkubo okumuwakanya. Awo yali atudde ku ndogoyi ye, n’abaddu be babiri baali naye.

> And the ass saw the angel of the Lord standing in the way, and his sword drawn in his hand: and the ass turned aside out of the way, and went into the field: and Balaam smote the ass, to turn her into the way. Numbers 22:22, 23.

> N’endogoyi n’eraba Malayika wa Mukama ayimiridde mu kkubo, ng’ekitala kye kivuddemu mu mukono gwe; n’endogoyi ne yawuka n’ava mu kkubo, n’eyingira mu nnimiro; ne Balaamu n’akuba endogoyi, agireeta mu kkubo. Okubala 22:22, 23.

God’s anger at Balaam for accepting the request to be a false prophet was a parallel to Christ ending His dialogue with the quibbling Jews in the last verse of Matthew 22. Verse twenty-three of Numbers twenty-two aligns with Matthew chapter twenty-three, and verses twenty-four and twenty-five of Numbers aligns with chapters twenty-four and twenty-five of Matthew. Verses twenty-six, twenty-seven and twenty-eight align with Matthew chapters 26, 27, 28.

Obusungu bwa Katonda ku Balaamu olw’okukkiriza okusaba okumufuula nnabbi wa bulimba bwafaanagana n’engeri Kristo gye yakomya okwogerezagana kwe n’Abayudaaya abagezageza mu lunyiriri olw’enkomerero mu Matayo 22. Olunyiriri 23 olw’Okubala 22 lukwatagana ne Matayo essuula 23, ate Ennyiriri 24 ne 25 ez’Okubala 22 zikwatagana ne Matayo essuula 24 n’essuula 25. Ennyiriri 26, 27 ne 28 zikwatagana ne Matayo essuula 26, 27, 28.

Matthew 23 is the first angel, 24 and 25 are the second angel and 26, 27 and 28 are the third angel. In Numbers 22, verse 23 is the first angel, verses 24 and 25 are the second angel and verses 26, 27, and 28 are the third angel. Matthew is addressing the covenant people, old and new: Numbers is identifying the role of Islam as God’s tool of chastisement upon the Sunday worship that begins in the United States and thereafter the world. After the third strike, when the ass speaks, Balaam is enlightened to what had just happened.

Matayo essuula 23 ye Malayika ow’okusooka, essuula 24 ne 25 ye Malayika ow’okubiri, ate essuula 26, 27 ne 28 ye Malayika ow’okusatu. Mu Okubala essuula 22, olunyiriri 23 ye Malayika ow’okusooka, ennyiriri 24 ne 25 ye Malayika ow’okubiri, ate ennyiriri 26, 27 ne 28 ye Malayika ow’okusatu. Matayo ayogera eri abantu b’endagaano, enkadde n’empya: ate Okubala kumanyisa omulimu gw’Obusiramu nga ekikozesebwa kya Katonda eky’okubonereza ku kusinza kwa Sande okutandikira mu United States era oluvannyuma mu nsi yonna. Oluvannyuma lw’okukuba endogoyi omulundi ogw’okusatu, bwe yayogera, amaso ga Balaamu ne gasumululibwa eri ebyabadde bimaze okubaawo.

> Then the Lord opened the eyes of Balaam, and he saw the angel of the Lord standing in the way, and his sword drawn in his hand: and he bowed down his head, and fell flat on his face. And the angel of the Lord said unto him, Wherefore hast thou smitten thine ass these three times? behold, I went out to withstand thee, because thy way is perverse before me: And the ass saw me, and turned from me these three times: unless she had turned from me, surely now also I had slain thee, and saved her alive. And Balaam said unto the angel of the Lord, I have sinned; for I knew not that thou stoodest in the way against me: now therefore, if it displease thee, I will get me back again. Numbers 22:31–34.

> Awo Mukama n’aggulawo amaaso ga Balaamu, n’alaba malayika wa Mukama ng’ayimiridde mu kkubo, n’ekitala kye ng’akisowodde mu mukono gwe; n’avuunama n’agwa wansi n’amaaso ge. Malayika wa Mukama n’amugamba nti, Lwaki okubye endogoyi yo emirundi gino esatu? Laba, navaayo okukuyimiriraako, kubanga ekkubo lyo likyamu mu maaso gange: endogoyi n’endaba, ne ekyuka okuva gye ndi emirundi gino esatu: singa teye kyukidde okuva gye ndi, ddala kaakano nandikuttidde ggwe, ne mmuleka mulamu. Awo Balaamu n’agamba malayika wa Mukama nti, Nkoze ekyono; kubanga saamanya nti wayimiridde mu kkubo okunnyimiriraako: kale kaakano, bwe kiba tekikusanyusa, ndiddayo. Okubala 22:31-34.

Balaam represents the false prophet, who is the United States who speaks as a dragon at the Sunday law. At the Sunday law, when he is enlightened he represents those who are still in Babylon, who are then awakened to the issue of the Sunday law and are called out of Babylon.

Balamu akiikirira nnabbi w’obulimba, ye Amerika, eyogera ng’omusota mu kiseera ky’etteeka lya Ssande. Mu kiseera ky’etteeka lya Ssande, bwe yeebikkulirwa, akiikirira abo abakyali mu Babulooni, abamu oluvannyuma ne bazukusibwa ku nsonga ey’etteeka lya Ssande era ne bayitibwa okuva mu Babulooni.

Five days of teaching a message of unleavened bread from Miller, then thirty days of Christ teaching His priests, represented by the thirty, that leads to the trumpet warning message of the loosing of the ass, that precedes by five days the lifting up of the ensign, that precedes by five days the closed door in the parable of the ten virgins, that precedes by five days the Pentecostal Sunday law, which ushers in the seven-day period of Tabernacles, which is the full outpouring of the latter rain during the Sunday law crisis, for the test of that period is over the seventh day.

Ennaku ttaano ez’okuyigiriza obubaka bw’Emigaati Egitayisiti okuva eri Miller, ne wabeerawo ennaku amakumi asatu Kristo ng’ayigiriza bakabona be, ekifaananyiziddwa mu makumi asatu; kino ne kireeta obubaka obw’ekkondeere obulabula obw’okusumululwa kw’endogoyi, obusooka ennaku ttaano okuyimusibwa kw’ebbendera; ate okuyimusibwa kw’ebbendera kusoose ennaku ttaano omulyango oguggaliddwa mu lugero lw’abawala ekkumi; ate omulyango oguggaliddwa ogwo gusoose ennaku ttaano etteeka lya Sande erya Pentekooti, eriyingiza ebbanga ly’ennaku musanvu erya Embaga y’Eweema, eriba kufukibwa okw’obujjuvu kw’enkuba ey’oluvannyuma mu kiseera ky’ekikangabwa ky’etteeka lya Sande, kubanga ekigezo ky’ebbanga eryo kiri ku lunaku olw’omusanvu.

The number five is a symbol of the virgins, whether wise or foolish. The number thirty is a symbol of the priests, which is what the name Leviticus identifies. The number seven is the Sabbath. Leviticus twenty-three illustrates the history of the priests, the Levites of Malachi three, the wise virgins and the one hundred and forty-four thousand during the Sabbath testing time.

Ennamba ttaano kye kabonero ka abawala abataliiko basajja, oba ab’amagezi oba abasirusiru. Ennamba amakumi asatu kye kabonero ka bakabona, era ekyo kye kiragibwa mu linnya “Eby’Abaleevi.” Ennamba musanvu ye Ssabbiiti. Eby’Abaleevi omutwe ogw’amakumi abiri mu ssatu kiraga ebyafaayo bya bakabona, Abaleevi ab’omu Malaki omutwe ogw’okusatu, abawala abataliiko basajja ab’amagezi, n’emitwalo kkumi na nnya n’enkumi nnya mu kiseera eky’okugezesa ku Ssabbiiti.

We will continue these things in the next article.

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

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