Article

# The Revelation of Jesus Christ - Number Six

Okubikkulirwa kwa Yesu Kristo - Ennamba mukaaga

The Resurrection of the Sleeping Dead

Okuzuukira kw’abo abebase mu kufa

Author

Jeff Pippenger

Published

October 27, 2023

Formats

PDF
Word

We have been building upon Isaiah’s final prophecy that begins in chapter forty with the identification of the tarrying time that was initiated with the disappointment of July 18, 2020. We have been aligning the death of the two witnesses of Revelation with those that are dead in Ezekiel’s valley of dead dry bones in chapter thirty-seven. We are seeking through repetition to establish the very specific sequence of events associated with the resurrection of those that were murdered in the street by the beast that ascended from the bottomless pit.

Tubadde tuzimbira ku bunabbi bwa Isaaya obw’enkomerero obutandiikira mu ssuula amakumi ana nga bulambulula ebbanga ery’okulindirira eryaatandikira ku kukiddwamu essuubi okw’e Julaayi 18, 2020. Tubadde tugattaganya okufa kw’Abajulizi ababiri ab’omu Kitabo ky’Okubikkulirwa n’abo abali mu kiwonvu ky’amagumba amakalu mu ssuula amakumi asatu mu musanvu ey’Ezekyeri. Tuli mu kunoonya, okuyita mu kuddamuddamu, okuteekawo olunyiriri olunambulukufu ennyo lw’ebintu olugattagana n’okuzuukira kw’abo ekisolo ekyava mu bbinnya eddene ery’obuziba kye yatta ku nguudo.

As we align these prophetic passages, we are unsealing portions of Revelation that have heretofore never been recognized, for this message is the unsealing of the Revelation of Jesus Christ that occurs just before the close of human probation. We are doing this work, for “the time is at hand.” In unsealing truths in Revelation that are now in the process of fulfillment, we are accomplishing the very work that was defined as John’s work in the Revelation. He was told to write the things he had seen, which were things that then existed and in recording those things John would simultaneously be writing the things that will be.

Nga tutuukanya ebitundu bino eby’obunnabbi, tukubikkula ebitundu eby’Okubikkulirwa ebibadde nga tebinnamanyibwa okutuusa kaakano, kubanga obubaka buno kwe kubikkululwa kwa Okubikkulirwa kwa Yesu Kristo okubeerawo mangu ddala nga akaseera k’omukisa gw’abantu bwe kuggalwawo. Tukola omulimu guno, kubanga "ekiseera kiri kumpi." Mu kubikkula amazima agali mu Okubikkulirwa agali mu nteekateeka y’okutuukirizibwa kaakano, tubeera nga tutuukiriza omulimu ogwennyini ogwayogerwako ng’omulimu gwa Yokaana mu Okubikkulirwa. Yalagirwa okuwandiika ebyo bye yalabye, ebyo ebyaliwo mu kiseera ekyo; era mu kuwandiika ebyo, Yokaana yali nga awandiika wamu n’ebyo ebiribaawo.

> Write the things which thou hast seen, and the things which are, and the things which shall be hereafter. Revelation 1:19.

> Wandiika ebintu bye walabye, n’ebyo ebiriwo, n’ebyo ebigenda okubaawo oluvannyuma lwa bino. Okubikkulirwa 1:19.

A logical stumbling block for Seventh-day Adventists, may very well be their traditional understanding of the book of Revelation. When a person accepts an established truth, but fails to see that the established truth was designed to develop over time, their initial correct understanding of truth can become a tradition or custom. The truth that has transformed into a tradition may very well produce the blindness represented in the message to Laodicea. The original truth is still truth, but the inability to see that truth is developed over time produces blindness. The truth is not the cause of their blindness, the blindness is simply a symptom of the cause. The cause is the ears that will not hear, the eyes that will not see and the heart that will not be converted in those who are self-satisfied with the comfort of tradition and custom.

Ekizibu ky'amagezi ekisobola okusitaza Abadiventisti ab'Olunaku Ol'omusanvu kiyinza ddala okuba okutegeera kwabwe okw'ennono ku Kitabo ky'Okubikkulirwa. Bw'akkiriza omuntu amazima agateekebwawo, naye n'alemwa okulaba nti ago amazima gaateekebwawo nga galina okulakulana mu kiseera, okutegeera kwe amasooka okutuufu ku mazima kuyinza okukyuka ne kufuuka ennono oba empisa. Amazima agakyuse ne gafuuka ennono guyinza ddala okuleeta obuzibe bw'amaaso obulaga mu bubaka eri Lawodikiya. Amazima agasooka gakyali mazima; naye obutayinza kulaba nti amazima gakulakulana mu kiseera kwe kuleeta obuzibe bw'amaaso. Amazima si ye nsibuko y'obuzibe bw'amaaso bwabwe; obuzibe bw'amaaso kakabonero ka kye kivuddeko. Ekivuddeko kye bino: amatu agagaana okuwulira, amaaso agagaana okulaba, n'omutima ogugaana okukyusibwa mu abo abeesanyizaamu okukkakkamu okw'ennono n'empisa.

> “Christ in His teaching presented old truths of which He Himself was the originator, truths which He had spoken through patriarchs and prophets; but He now shed upon them a new light. How different appeared their meaning! A flood of light and spirituality was brought in by His explanation. And He promised that the Holy Spirit should enlighten the disciples, that the word of God should be ever unfolding to them. They would be able to present its truths in new beauty.

> Kristo mu kuyigiriza kwe yalaga amazima ag’edda, ge ye yennyini yali ensibuko yaago, amazima ge yayogera okuyitira mu bajjajja n’abannabbi; naye kaakano n’asaasaanya ku byo omusana omuggya. Amakulu gaabyo galabika bulala ddala! Okunnyonnyola kwe kwaleta amataba g’omusana n’obw’omwoyo. Era yasuubiza nti Omwoyo Omutukuvu alibakanyisa abayigirizwa, era ekigambo kya Katonda kibayongerenga okubikkulirirwa. Balisobola okulaga amazima gaakyo mu bulungi obuggya.

> “Ever since the first promise of redemption was spoken in Eden, the life, the character, and the mediatorial work of Christ have been the study of human minds. Yet every mind through whom the Holy Spirit has worked has presented these themes in a light that is fresh and new. The truths of redemption are capable of constant development and expansion. Though old, they are ever new, constantly revealing to the seeker for truth a greater glory and a mightier power.

> Okuva lwe kyayogerwa mu Edeni ekisuubizo ekisooka eky’okununulibwa, obulamu bwa Kristo, ekikula kye, n’omulimu gwe ogw’okutabaganya bifuuse ensonga ezinonyerezebwako mu birowoozo by’abantu. Naye buli muntu Omwoyo Omutukuvu gw’akozesezza alaze ebyo mu ngeri empya era ey’obuggya. Amazima ag’okununulibwa gasobola okukula bulijjo era ne gagaziwa. Newaakubadde nga gakadde, gibeera nga gipya buli kiseera, nga bulijjo galaga eri omunoonya amazima ekitiibwa ekisinga obukulu n’amaanyi amanene okusinga.

> “In every age there is a new development of truth, a message of God to the people of that generation. The old truths are all essential; new truth is not independent of the old, but an unfolding of it. It is only as the old truths are understood that we can comprehend the new. When Christ desired to open to His disciples the truth of His resurrection, He began ‘at Moses and all the prophets’ and ‘expounded unto them in all the scriptures the things concerning Himself.’ Luke 24:27. But it is the light which shines in the fresh unfolding of truth that glorifies the old. He who rejects or neglects the new does not really possess the old. For him it loses its vital power and becomes but a lifeless form.

> Mu mulembe gwonna wabeerawo kubikkulibwa okuggya kw’amazima, obubaka bwa Katonda eri abantu b’omulembe ogwo. Amazima agakadde gonna geetaagisa ddala; amazima agaggya tegawukana ku gakadde, naye kubeera kubikkulibwa kwago. Kye kimu amazima agakadde bwe gategeerekeka, gye tuyinza okutegeera agaggya. Bwe Kristo yayagala okuggulirawo abayigirizwa be amazima g’okuzuukira kwe, yatandika ‘okuva eri Musa n’abannabbi bonna’ era ‘n’abannyonnyolera mu Byawandiikibwa byonna ebimukwatako.’ Lukka 24:27. Naye ekitangaala ekimurika mu kubikkulirwa okuggya kw’amazima kye kyongera ekitiibwa ku gakadde. Oyo agaana oba alagajjalira agaggya, tabeera na ddala agakadde. Eri ye, galekerawo amaanyi agaweesa obulamu ne gafuka bufaananyi obutalimu bulamu.

> “There are those who profess to believe and to teach the truths of the Old Testament, while they reject the New. But in refusing to receive the teachings of Christ, they show that they do not believe that which patriarchs and prophets have spoken. ‘Had ye believed Moses,’ Christ said, ‘ye would have believed Me; for he wrote of Me.’ John 5:46. Hence there is no real power in their teaching of even the Old Testament.

> Waliwo abagamba nti bakkiriza era bayigiriza amazima g’Endagaano Enkadde, naye nga bagaana Endagaano Empya. Naye bwe bagaana okwaniriza obuyigiriza bwa Kristo, balaga nti tebakkiriza ebyo bajjajja n’abannabbi bye baayogera. "Singa mwakkiriza Musa," Kristo n’agamba, "mwandinkirizza nze; kubanga yampandiikako." Yokaana 5:46. N’olwekyo tewali buyinza ddala mu kuyigiriza kwabwe, wadde mu Endagaano Enkadde.

> “Many who claim to believe and to teach the gospel are in a similar error. They set aside the Old Testament Scriptures, of which Christ declared, ‘They are they which testify of Me.’ John 5:39. In rejecting the Old, they virtually reject the New; for both are parts of an inseparable whole. No man can rightly present the law of God without the gospel, or the gospel without the law. The law is the gospel embodied, and the gospel is the law unfolded. The law is the root, the gospel is the fragrant blossom and fruit which it bears.” Christ’s Object Lessons, 127.

> “Bangi abagamba nti bakkiriza era bayigiriza Enjiri bali mu nsobi efaanagana. Bateeka ku bbali Ebyawandiikibwa by’Endagaano Enkadde, ebyo Kristo bye yayogera nti, ‘Ebyo bye bijulira ku nze.’ Yokaana 5:39. Mu kugaana Endagaano Enkadde, baba nga bagaana ne Endagaano Empya; kubanga byombi bitundu by’ekimu ekitasalibwamu. Tewali muntu ayinza okulaga amateeka ga Katonda mu ngeri entuufu nga tewali Enjiri, wadde okulaga Enjiri nga tewali mateeka. Amateeka ge Enjiri eyambadde omubiri, ate Enjiri ye mateeka nga galambuluddwa. Amateeka gwe omuzi; Enjiri ye kimuli ekinunkiriza n’ekibala kye kivamwo.” Ebirabirizo bya Kristo, 127.

Those that claim to believe the old, but reject the new applies with even more force upon Seventh-day Adventists who claim to believe the Bible in its entirety, but reject the writings of the Spirit of Prophecy. In the Revelation John is a symbol of God’s people in the last days who are being persecuted for accepting both the Bible and Spirit of Prophecy.

Endowooza egamba nti abo abagamba nti bakkiriza eby’edda naye ne bagaana ebiggya eba n’amaanyi okusinga ku Abadiventisti b’Olunaku Olw’omusanvu, abagamba nti bakkiriza Baibuli mu bujjuvu bwayo naye ne bagaana ebiwandiiko by’Omwoyo gw’Obunnabbi. Mu Kitabo ky’Okubikkulirwa, Yokaana ye kabonero k’abantu ba Katonda ab’ennaku ez’oluvannyuma abayigganyizibwa olw’okukkiriza byombi, Baibuli n’ebiwandiiko by’Omwoyo gw’Obunnabbi.

> I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.

> Nze Yokaana, nange muganda wammwe era munna wammwe mu kubonaabona, ne mu bwakabaka n'obugumiikiriza bwa Yesu Kristo, nnali ku kizinga ekiyitibwa Patimo olw'ekigambo kya Katonda n'olw'obujulizi bwa Yesu Kristo. Okubikkulirwa 1:9.

If a person accepts the testimony of Jesus, which is the Spirit of Prophecy, which is the writings of Ellen White then the previous passage from her writings identifies the issue I am addressing. She wrote that the “truths of redemption are capable of constant development and expansion. Though old, they are ever new, constantly revealing to the seeker for truth a greater glory and a mightier power,” and that in “every age there is a new development of truth, a message of God to the people of that generation.”

Bwe kiba nti omuntu akiriza obujulizi bwa Yesu, obwo bwe Omwoyo gw’Obunnabbi, ogweyolekera mu byawandiikibwa bya Ellen White, olwo ekiwandiiko ekyasooka okuva mu byawandiikibwa bye kiraga ensonga gye ndi kwogerako. Yawandiika nti, “amazima g’okununulwa gasobola okutukulakulana ne okugaziibwa obutayimirira; newankubadde nga gaakadde, bulijjo nga mapya, nga buli kiseera gabikkulira anoonya amazima ekitiibwa ekisinga obukulu n’amaanyi agasinga,” era nti mu “mulembe gwonna wabaawo entukulakulana empya ey’amazima, obubaka bwa Katonda eri abantu b’omulembe ogwo.”

Though the customary understanding of the book of Revelation that a typical Seventh-day Adventist might hold, is truth, the entire book of Revelation is a testimony of the last days. We are currently applying a truth that is now being unsealed, and that truth will not be recognized by those who are unwilling to accept that all the passages in the book of Revelation are part of the Revelation of Jesus Christ that is unsealed in the last days.

Wadde ng’entegeera ey’obulijjo ku kitabo ky’Okubikkulirwa gye bakwata ab’Ekkanisa ya Seventh-day Adventist, kituufu, ekitabo kyonna ky’Okubikkulirwa bujulizi bw’ebiseera eby’enkomerero. Kati tuteekamu mu nkola amazima agali kakano nga gabikkulibwa, era ago mazima tegalikkirizibwa abo abagaana okukkiriza nti ebitundu byonna ebiri mu kitabo ky’Okubikkulirwa bigatta ku Okubikkulirwa kwa Yesu Kristo ekiggulwawo mu nnaku ez’enkomerero.

The understanding that Adventism has held concerning Revelation eleven, being a fulfillment of the French Revolution is correct, and Sister White upholds that correct view. Yet that truth was simply a history, that is recorded to illustrate the last days. All of the book of Revelation is governed by this prophetic phenomenon.

Okutegeera kwe Abadiventisi ku Okubikkulirwa ekkumi n’emu nti kwatuukirizibwa mu Enkyukakyuka ey’Abafalansa kwe kutuufu, era Mukyala White ayimirira n’akuwagira ndowooza eyo entuufu. Naye amazima ago gaali byafaayo byokka, era gawandiikiddwa okulabirako ennaku ez’enkomerero. Ekitabo kyonna ky’Okubikkulirwa kigoberera ensonga y’obunnabbi eno.

We are building upon the hidden history of the seven thunders as a guide to bring Ezekiel thirty-seven, Isaiah forty and Revelation eleven together with Matthew twenty-five’s parable of the ten virgins. Another prophetic line that upholds the application of the prophetic sequence of events we are addressing is found in the line of Christ, which also includes a secondary witness. Jesus was thirty years old when He was baptized and became Jesus Christ, for “Christ” in the Greek of the New Testament, or “Messiah” in the Hebrew of the Old Testament, means the anointed one.

Tuzimba ku byafaayo ebyekyama eby’ebibwatuka musanvu ng’eky’okukulembera okutuyamba okukwataganya Ezekyeri amakumi asatu mu musanvu, Isaaya amakumi ana n’Okubikkulirwa kkumi n’emu wamu n’olugero lwa Matayo amakumi abiri mu ataano olw’abawala kkumi abatanneegatta na basajja. Olunyiriri olulala olw’obunnabbi olunyweza enkozesa y’omululizo gw’ebintu eby’obunnabbi bye tubyogerako luzuulibwa mu lunyiriri lwa Kristo, era mulimu n’omujulirwa ow’okubiri. Yesu yali wa myaka amakumi asatu bwe yabatizibwa era n’afuuka Yesu Kristo, kubanga “Kristo” mu Luyonaani mu Endagaano Empya, oba “Masiya” mu Lwebbulaniya mu Endagaano Enkadde, kitegeeza omusiigibwa amafuta.

> That word, I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached; How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him. Acts 10:37, 38.

> Ekigambo ekyo, njogera nti mukimanyi, ekyabuulirwa mu Yudaaya yonna, era ne kyatangirira e Ggaliraaya, oluvannyuma lw’okubatiza kwa Yokaana kwe yabuulira; nga Katonda yawaza Yesu Omunazaaleesi n’Omwoyo Omutukuvu n’amaanyi; eyatambulanga ng’akola ebirungi, era ng’awonya bonna abaali babonyebwa Setaani; kubanga Katonda yali naye. Ebikolwa 10:37, 38.

For thirty years, Jesus prepared to be anointed, and once He was anointed at His baptism, He, as Christ presented His message for three and a half prophetic days. He was then slain, put in the grave, resurrected and then ascended to heaven. The beginning of his ministry of three and a half years of ministry was His baptism, that represents His death and resurrection, and at the end of his twelve hundred and sixty days of ministry He was crucified and then resurrected–for He is the beginning and ending. The event of His death and resurrection produced a mighty army that for another three and a half years took the gospel to the Jews, and thereafter to the world.

Mu myaka amakumi asatu, Yesu yeyetegekera okufukibwako amafuta, era bwe yamala okufukibwako amafuta mu kubatizibwa kwe, nga Kkirisitu, eyayanjula obubaka bwe okumala ennaku ssatu n’ekitundu ez’obunnabbi. Oluvannyuma n’attibwa, n’ateekebwa mu ntaana, n’azuukira era n’alinnya mu ggulu. Entandikwa y’obuweereza bwe obw’emyaka esatu n’ekitundu yali kubatizibwa kwe, ekyakiikirira okufa kwe n’okuzuukira kwe, era ku nkomerero y’ennaku 1,260 z’obuweereza bwe yakomererwa ku musaalaba, oluvannyuma n’azuukira, kubanga Ye ye Ntandikwa era n’Okuwedde. Eky’okufa kwe n’okuzuukira kwe kyazaawo eggye ery’amaanyi eryamala emyaka emirala esatu n’ekitundu nga lituusa Enjiri eri Abayudaaya, oluvannyuma ne lituusa eri ensi yonna.

The Catholic church, that is the antichrist of Bible prophecy, was also thirty years in preparation, before it was anointed with power. In 508, “the daily” was removed. Sister White informs us directly that the Millerites had the correct understanding of “the daily” in the book of Daniel, in spite of the fact that the Laodicean Seventh-day Adventist church returned to apostate Protestantism’s Satanic view of “the daily” in the 1930’s.

Ekkanisa ya Katolika, eyo Anti-Kulisito eyogerwako mu bubaka bw'obunnabbi bwa Bayibuli, nayo yamala emyaka asatu mu kwetegekebwa, nga tennafukibwako amafuta g'amanyi. Mu 508, "ekya bulijjo" kyaggibwawo. Mukyala White atutegeeza mu butereevu nti Abamillerite baalina okutegeera okutufu ku "ekya bulijjo" mu kitabo kya Danyeri, newankubadde nga Ekkanisa y'Abadiventisi b'Olunaku olw'Omusanvu eya Lawodikiya yakomawo ku ndowooza ey'obusitaani ey'obwaprotestanti obuvudde ku mazima ku "ekya bulijjo" mu myaka gya 1930.

> “Then I saw in relation to the ‘daily’ (Daniel 8:12) that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry.” Early Writings, 74.

> Awo ne ndaba ebikwata ku ‘eky’abulijjo’ (Danyeri 8:12) nti ekigambo ‘ekiweebwayo’ kyongerwako olw’amagezi g’abantu era tekiri mu mwandiko, era nti Mukama yawa abo abaalangirira obubaka bw’essaawa ey’okusalira omusango entegeera entuufu ku kyo. Ebyawandiikibwa ebyasooka, 74.

The “daily” represents paganism, and pagan Rome was the power that restrained and prevented the papacy from ascending to the throne of the earth. As predicted in the book of Daniel, and thereafter confirmed by history, and thereafter revealed by angels to William Miller and thereafter confirmed by Ellen White; in 508, the pagan restraint of the rise of the papacy was removed. As with Christ, for thirty years the antichrist prepared to be empowered in 538. Christ, and the antichrist were thirty years preparing to be empowered. Once the papacy was empowered in 538, it delivered its message of death for three and a half prophetic years, just as Christ had delivered His message of life, for three and a half years. The two witnesses of Revelation eleven, which in the history of the French Revolution represented the Old and New Testaments, were also given power to prophesy for three and a half prophetic days.

‘Ekya bulijjo’ kiraga obupagaani, era Roma ey’obupagaani ye maanyi agaalemesa n’okuzibira obuwaami bwa Papa okulinnya ku ntebe y’ensi. Ng’ekyogerwa mu kitabo kya Danyeri, ne buvannyuma ne kikakasibwa emyafaayo, ne buvannyuma ne kibikkulirwa abamalayika eri William Miller, era ne buvannyuma ne kikakasibwa Ellen White; mu 508, ekiziyizo eky’obupagaani ku kulinnya kw’obuwaami bwa Papa ne kiggyibwawo. Nga bwe kyali ku Kristo, okumala emyaka amakumi asatu Antikristo yetegekera okuteekebwamu obuyinza mu 538. Kristo ne Antikristo baali okumala emyaka amakumi asatu nga beeetegekera okuteekebwamu obuyinza. Bwe kyatuuka obuwaami bwa Papa ne buteekebwamu obuyinza mu 538, ne buwa obubaka bwabwo bw’okufa okumala emyaka esatu n’ekitundu egy’obunnabbi, nga Kristo bwe yawa obubaka bwe bw’obulamu okumala emyaka esatu n’ekitundu. Abajulizi ababiri ab’Okubikkulirwa ekkumi n’emu, aba mu byafaayo by’Okukyuka kwa Bufalansa baakiikirira Endagaano Enkadde n’Empya, nabo baawebwa obuyinza okunnabbiiriza okumala ennaku ssatu n’ekitundu ez’obunnabbi.

> And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:3.

> Era ndiwa amaanyi eri abajulirwa bange babiri, era banaalagula ennaku lukumi n’ebikumi bibiri ne nkaaga, nga bambadde ebibukutu. Okubikkulirwa 11:3.

In 1798, after twelve hundred and sixty prophetic days, the antichrist received its deadly wound, just as Christ died on the cross after twelve hundred and sixty days, and just as the two witnesses, representing the Word of God were slain in the street after twelve hundred and sixty days.

Mu 1798, oluvannyuma lw’ennaku 1260 ez’obunnabbi, omulabe wa Kristo yafuna ekiwundu eky’okufa, nga bwe Kristo yafa ku musaalaba oluvannyuma lw’ennaku 1260, era nga bwe baattibwa abajulizi babiri, abakiikirira Ekigambo kya Katonda, mu luguudo oluvannyuma lw’ennaku 1260.

On the third day Christ was resurrected, and one of the primary subjects of the antichrist in the book of Revelation is the healing of its deadly wound, or its resurrection. The resurrection of Christ occurred on the third day, and the resurrection of the two witnesses, occurred after three and a half days. The antichrist is resurrected symbolically on the third day, for on several prophetic witnesses, the third day is a symbol of the Sunday law. At the Sunday law, the sea beast of Revelation thirteen is resurrected, and the mark of the sea beast, becomes a test. Then the United Nations, the ten kings of Revelation seventeen, at the direction of the United States, who is the premier king of the ten kings, will lift the antichrist up as the head of the three-fold union, as the papacy ascends to the throne of the earth.

Ku lunaku olwokusatu Kristo yazuukira, era emu ku nsonga ezisinga obukulu ezikwata ku Anti-Kristo mu kitabo ky’Okubikkulirwa ye okuwonyebwa kw’ekiwundu kyakyo eky’okufa, oba okuzuukira kwakyo. Okuzuukira kwa Kristo kwabaawo ku lunaku olwokusatu, ate okuzuukira kw’abajulirwa ababiri kwabaawo oluvannyuma lwa nnaku ssatu n’ekitundu. Anti-Kristo azuukizibwa mu kifaananyi ku lunaku olwokusatu, kubanga mu bujulirwa b’obunnabbi obutali bumu, olunaku olwokusatu lubeera akabonero k’etteeka lya Ssande. Mu kiseera ky’etteeka lya Ssande, ensolo ey’ennyanja ey’Okubikkulirwa kkumi na ssatu ezuukira, era akabonero ka ensolo ey’ennyanja kafuuka ekigezo. Awo Ekibiina ky’Amawanga Amagatte, abo be basekabaka kkumi ab’Okubikkulirwa kkumi n’omusanvu, nga bakulembeddwamu Amerika, nga ye kabaka omukulu ku abo kkumi, balyoka batumbula Anti-Kristo okubeera omutwe gw’omukago ogw’obusatu, nga Obwa Papa bulinnya ku nnamulondo y’ensi.

> “As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.

> “Bwe tunaatera okutuuka ku kizibu eky’enkomerero, kikulu nnyo okubeerawo okutegeeragana n’obumu mu bikozesebwa bya Mukama. Ensi ejjudde emiyaga, entalo n’obutakkanya. Naye wansi w’omutwe gumu—obuyinza bwa Papa—abantu bajja kuyingira mu bumwe okuwakanya Katonda nga babonyaabonya abajulirwa be. Obumu buno bunywezebwa omuvuddeko omukulu. Nga bw’anoonya okuŋŋaanya abakozi be mu kulwana n’amazima, anaakola okubawukanya n’okubasaasaanya abalwanirira amazima. Ye asendasenda obuggya, okwekengera okubi, n’okwogerera bubi, okuleeta obutabanguko n’okwawukana.” Obujulirwa, voliyumu 7, omuko 182.

When the antichrist is resurrected, it ascends to the throne of the earth and leads the three-fold union on its march to Armageddon as Jezebel led Ahab to mount Carmel. The Psalmist Asaph, identifies ten nations, representing the United Nations, as an evil confederacy of God’s enemies, who lift up their “head,” which is the “papal power.”

Bwe azuukizibwa Anti-Kristo, alinnya ku ntebe y'obwakabaka bw'ensi era akulembera omukago ogw'obutundu busatu mu lugendo lwagwo olugenda e Amagedoni, nga Yezebeli bwe yakulembera Akabu ku Lusozi Karmeli. Omuyimbi wa Zabuli Asafu alambulula amawanga ekumi, agakiikirira United Nations, ng'omukago omubi gw'abalabe ba Katonda, abalinnya "omutwe" gwabwe, ogwo gwe "obuyinza bwa Papa".

> 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: The tabernacles of Edom, and the Ishmaelites; of Moab, and the Hagarenes; Gebal, and Ammon, and Amalek; the Philistines with the inhabitants of Tyre; Assur also is joined with them: they have holpen the children of Lot. Selah. Psalms 83:1–8.

> Oluyimba oba Zabuli ya Asafu. Ayi Katonda, tosirika; tokwata mirembe, so tobeera bummizi, ayi Katonda. Kubanga, laba, abalabe bo baleekaanira waggulu; n’abo abakukyawa basisimuse emitwe gyabwe. Bateesezza amagezi ag’ensisi ku bantu bo, ne bateesa ku abo b’oyakuumye mu kyama. Bagambye nti, Mujje, tubazikirize obutabeerenga ggwanga, erinnya lya Isirayiri litalijjukirwenga nate. Kubanga bateesezza wamu nga n’omutima gumu; bakwataganye okulwana naawe: Emisasa gya Edomu ne Abaisimaeri; gya Moabu ne Abahagari; Gebali, ne Amoni, ne Amaaleki; Abaafirisuuti wamu n’abatuula e Tuulo; era ne Asuuri yegasse nabo: bayambye abaana ba Lutti. Sela. Zabuli 83:1-8.

The ensign of the three angels is then flying in the midst of heaven.

Ebbendera ly’abamalayika basatu olwo liri nga libuuka mu ggulu wakati.

> And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Revelation 14:6–12.

> Nange ne ndaba malayika omulala ng’ayita wakati w’eggulu, ng’alina Enjiri ey’olubeerera okugibulirira abo ababeera mu nsi, era eri buli ggwanga, n’ekika, n’olulimi, n’abantu; ng’ayogera n’eddoboozi ddene nti, Mutye Katonda, mumuwe ekitiibwa; kubanga essaawa y’okusalira kwe omusango etuuse: era musinze eyakola eggulu n’ensi n’ennyanja n’ensulo z’amazzi. Era ne gobererawo malayika omulala, ng’agamba nti, Babulooni agudde, agudde, ekibuga ekyo ekikulu, kubanga yawanyisa amawanga gonna wayini ow’obusungu bw’obwenzi bwe. Ate malayika ow’okusatu n’abagoberera, ng’ayogera n’eddoboozi ddene nti, Omuntu yenna asinza ensolo n’ekifaananyi kyayo, era n’akkiriza akabonero kaayo ku kyenyi kye oba ku mukono gwe, oyo ananywanga ku wayini ow’obusungu bwa Katonda, ogwafukiddwa mu kikopo ky’ekiruyi kye nga tegutabanguddwamu; era anaatulugunyizibwa omuliro ne kyasulufa mu maaso g’abamalayika abatukuvu, ne mu maaso g’Omwana gw’endiga. Era omukka ogw’okutulugunyizibwa kwabwe gulinnya emirembe n’emirembe: so tebalina kuwummula olunaku wadde ekiro, abo abasinza ensolo n’ekifaananyi kyayo, ne buli akkiriza okuweebwa akabonero k’erinnya lyaayo. Wano we wali obugumiikiriza bw’abatukuvu: wano we bali abakuuma amateeka ga Katonda, n’okukkiriza kwa Yesu. Okubikkulirwa 14:6-12.

The ensign of the three angels will then be flying in the midst of heaven, but soon the antichrist will be lifted up to heaven by the ten kings of the United Nations. The ensign will then be proclaiming the message of “truth” and the antichrist will then be proclaiming the message of tradition and custom. The three angels are warning mankind to not accept the mark of the papacy, but the United States as the false prophet, will force the world to accept that very mark.

Ekibendera kya bamalayika basatu kijja kuba nga kibubuka wakati mu ggulu; naye amangu ddala, abakabaka ekkumi b’Amawanga Amagatte bajja kulinnyisa Anti-Kiristo mu ggulu. Ekibendera kijja kuba nga kilangirira obubaka bw’“amazima”, ate Anti-Kiristo ajja kuba nga alangirira obubaka bw’ennono n’obuwangwa. Bamalayika basatu balabula abantu bonna obutakkiriza akabonero k’Obwa Papa, naye Amerika nga nnabbi w’obulimba, ejja kukaka ensi okukkiriza akabonero ako kennyini.

We will end here, and take it up in our next article.

Tujja kumaliriza wano, era tujja okuyongera ku nsonga eno mu kiwandiiko kyaffe ekiddako.

Back to Articles