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

Ekitaabo kya Yoweeri n'Ekkanisa y'Abadiventisti ab'olunaku olw'omusanvu ey'e Lawodikiya - Ennamba kkumi n'emu

Number Eleven

Ennamba kkumi n'emu

Author

Jeff Pippenger

Published

December 14, 2025

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The latter rain message is a warning of the approaching close of probation in conjunction with a call for personal preparation. Those two concepts are represented in chapters ten and eleven of Isaiah’s vision, and they are done so in the context of the message of Daniel eleven which was unsealed in 1989, and whose hidden history is unsealed during the sealing time of the one hundred and forty-four thousand, who are represented in the vision by Isaiah and his sons. The two lines together represent a warning for Ahaz, representing Laodiceans who have no “understanding” of these two internal and external lines that pervade biblical prophecy.

Obubaka bw’Enkuba ey’Oluvannyuma bulabula ku kusembera okuggwaawo kw’ebbanga ery’okugezesebwa, era wamu n’okuyita ku kweetegekera ku muntu ku muntu. Ebirowoozo ebyo byombi biragiddwa mu ssuula kkumi ne kkumi n’emu eby’ebyolesebwa bya Isaaya, era birabikira mu musingi gw’obubaka bwa Danyeri essuula kkumi n’emu obwaggulwawo mu 1989, ng’ebyafaayo byabyo ebyali bikwekeddwa biggulwawo mu kiseera eky’okumakibwa kw’aba 144,000, abakiimirirwa mu kyolesebwa nga Isaaya n’abaana be. Emirongo gino ebiri wamu gikiimirira okulabula eri Ahaazi, akiimirira Ab’e Layodokiya abatalina ‘okutegeera’ ku mirongo gino ebiri egy’omunda n’egy’ebweru egyeyita wonna mu bubaka bw’obunnabbi bwa Bayibuli.

Daniel 11:11 and Revelation 11:11 present the same internal and external representation with Daniel representing the external and Revelation the internal. These two internal and external “chapter and verses” directly connect with the external and internal messages of chapters ten and eleven, and they do so in Isaiah 11:11.

Danyeri 11:11 n’Okubikkulirwa 11:11 biraga engeri emu ey’eby’ebweru n’ey’eby’omunda, nga Danyeri ayimirira eby’ebweru, ate Okubikkulirwa ayimirira eby’omunda. "Ensuula n’ennyiriri" ebiri eby’omunda n’eby’ebweru bino bikwatana butereevu n’obubaka obw’ebweru n’obw’omunda obuli mu nnsuula kkumi ne kkumi n’emu, era ekyo kirabikira mu Isaaya 11:11.

Isaiah six is 9/11 and identifies the purification and anointing of Isaiah as a messenger at 9/11. Chapter seven onward is an outline of the message which arrived at 9/11. Chapter ten is identifying the role of the last six verses of Daniel eleven, for it was the message unsealed at the time of the end in 1989.

Isaaya essuula mukaaga kye 9/11, era kiraga okutukuza n’okusiigibwa amafuta kwa Isaaya ng’omubaka ku 9/11. Okuviira ku ssuula musanvu okudda mu maaso, waliwo okunyonyola mu bufunze kw’obubaka obwatuuka ku 9/11. Essuula kkumi eraga omulimu gw’ennyiriri mukaaga ezisembayo eza Danyeri kkumi n’emu, kubanga kye kyali obubaka obwaggulwawo mu kiseera ky’enkomerero mu 1989.

Chapter eleven of Isaiah represents 9/11 and the anointing of Isaiah and his message. Verse one is tied together with verse ten by “Jessie” and verse ten says, “And in that day” and verse eleven continues by saying, “And it shall come to pass in that day that the Lord shall set his hand again the second time to recover the remnant of his people.”

Essuula kkumi n’emu ey’Isaaya eyimirira 9/11 n’okusiigibwa amafuta kwa Isaaya n’obubaka bwe. Olunyiriri olusooka luyungiddwa wamu n’olunyiriri olw’ekkumi olw’“Jessie,” era olunyiriri olw’ekkumi lugamba nti, “Era ku lunaku olwo,” ate olunyiriri olw’ekkumi n’emu luyongera okugamba nti, “Era kinaabaawo ku lunaku olwo nti Mukama addamu okuteeka omukono gwe omulundi ogw’okubiri okununula abaasigalawo mu bantu be.”

That day was 1850.

Olunaku olwo lwali 1850.

> And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord; And shall make him of quick understanding in the fear of the Lord: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears: But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice’ den. They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the Lord, as the waters cover the sea.

> Era omutonto gunaava mu kikolo kya Yese, n’ettabi linaamera okuva mu mizi gye: Era omwoyo wa Mukama alituula ku ye, omwoyo gw’amagezi n’okutegeera, omwoyo gw’okuteesa n’amaanyi, omwoyo gw’okumanya n’okutya Mukama; Era alimufuula ow’okutegeera mangu mu kutya kwa Mukama: era talisalira musango ng’alaba n’amaaso ge, newaakubadde alinenya ng’awuliriza amatu ge: Naye mu butuukirivu alisalira abaavu omusango, era alinenya mu bwenkanya ku lwa b’abeetoowaze b’ensi: era alikuba ensi n’omuggo ogw’akamwa ke, era n’omukka ogw’eminwa gye alitta ababi. Obutuukirivu buliba olukoba lw’oku kiwato kye, n’obwesigwa olukoba lw’oku migo gye. Empisi eribeera wamu n’omwana gw’endiga, n’engwe erisula wamu n’omwana w’embuzi; n’ennyana n’empologoma ento n’ente eyazimbulukusibwa wamu; era omwana omuto alibakulembera. Ente n’eddubu birirundira wamu; abaana baabyo balisula wamu: era empologoma erirya omuddo ng’ente endume. Omwana anyonya alizannya ku mwafu gw’oluvu, n’omwana eyaggyibwako ku mabeere aliteeka omukono gwe mu kifo omusota we asuliramu. Tebalirumya so tebalizikiriza ku lusozi lwange olutukuvu lwonna: kubanga ensi ejja kujjula okumanya kwa Mukama, nga amazzi bwe gabikka ennyanja.

> 11:10 And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.

> 11:10 Era ku lunaku olwo walibeerawo omuzizi gwa Yese, aliyimirira ng’ekibendera eri abantu; ab’amawanga banaamunoonya, n’okuwummula kwe kujja kuba kwa kitiibwa.

> 11:11 And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.

> 11:11 Era ku lunaku olwo, Mukama aliddamu omulundi ogw’okubiri okulokola abasigaddewo mu bantu be, abaliba basigaddewo okuva mu Asuriya, ne mu Misiri, ne mu Pathrosi, ne mu Kuusi, ne mu Eramu, ne mu Sinari, ne mu Hamasi, ne ku bizinga eby’ennyanja.

> 11:12 And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth.

> 11:12 Era anaasimba ekibendera eri amawanga, n’akuŋŋaanya abasuuliddwa ebweru b’e Isiraeri, n’akuŋŋaanya abasaasaanyizibwa b’e Yuda okuva ku nsonda ennya ez’ensi.

> The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them.

> Era obuggya bwa Efulayimu bunaavaawo, n’abalabe ba Yuda banaaggyibwawo; Efulayimu teegenda kugyengera Yuda, era Yuda teegenda kutawaanya Efulayimu. Naye banaabuuka ku mabega g’Abafirisuuti ebugwanjuba; banaanyaga wamu ab’e buvanjuba; banaateeka engalo zaabwe ku Edomu ne Mowaabu; era abaana ba Amoni banaabagondera.

> And the Lord shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind shall he shake his hand over the river, and shall smite it in the seven streams, and make men go over dryshod. And there shall be an highway for the remnant of his people, which shall be left, from Assyria; like as it was to Israel in the day that he came up out of the land of Egypt. Isaiah 11:1–16.

> Era Mukama alizikiriza ddala olulimi lw'ennyanja ey'e Misiri; era n'omuyaga gwe ogw'amaanyi alikunkumula omukono gwe ku mugga, aligukuba mu mifulumizo musanvu, era alisobozesa abantu okuyita ku kikalu. Era walibaawo oluguudo olukulu olw'abasigaddewo mu bantu be, abaasigaddewo okuva mu Asuliya; nga bwe kyali eri Isirayiri ku lunaku lwe yayambuka okuva mu nsi ya Misiri. Isaaya 11:1-16.

Verse one states, “And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And the spirit of the Lord shall rest upon him.” The powerful description of Christ continues on, BUT the description applies more to the last days, than the days of Isaiah or even the days when Christ walked among men.

Olunyiriri olusooka lugamba, ‘Era waliva olukoola okuva ku kisubi kya Yese, era ettabi okuva ku mizi gye gunaakula; era Omwoyo wa Mukama gunaawummulira ku ye.’ Okulambika okw’amaanyi ku Kristo kugenda mu maaso, naye okulambika kuno kutuukagana nnyo n’ennaku ez’enkomerero okusinga ennaku za Isaaya, era n’okusinga ennaku Kristo lwe yatambulira mu bantu.

A careful reading identifies that verses one through nine are all identifying characteristics of Christ and in verse ten it states, “And there shall come forth a rod.” There is no break in the flow of thought from verse one on through verse ten. Verse ten says, “and in that day” which must happen in the same day as verse one. Both verse ten and one identify the “root,” and in so doing tie the two verses together line upon line.

Okusoma n’obwegendereza kulaga nti olunyiriri 1 okutuuka ku 9 lwonna lulaga amanyikiro ga Kristo, era olunyiriri 10 lugamba nti, “Era walivaayo omuggo.” Tewali kusaliramu mu ntambula y’endowooza okuva ku linyiriri 1 okutuuka ku 10. Olunyiriri 10 lugamba nti, “era ku lunaku olwo,” ekitegeeza nti kibeera ku lunaku lumu nga bwe kiri ku linyiriri 1. Olunyiriri 10 n’olunyiriri 1 byombi byogera ku “omuzizi,” era bwe batyo bigatta ennyiriri ezo zombi wamu, olunyiriri ku linyiriri.

Together verse one and ten state, “And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.

Wamu, olunyiriri olusooka n’olw’ekkumi bigamba nti, “Era waliva omuggo okuva mu mutuba gwa Yese, era ekitabi kinaamera okuva mu mizizi gye: Mu lunaku olwo walibaawo omuzi gwa Yese, ogunaayimirira ng’ebbendera ly’abantu; eri ogwo ab’amawanga banaanoonya; n’okuwummula kwe kunaabeera kwa kitiibwa.”

A “rod” is a symbol of authority.

"Omuggo" gwe kabonero k'obuyinza.

> And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. Revelation 12:5.

> Era n’azaala omwana w’obulenzi, eyalina okufuga amawanga gonna n’omuggo ogw’ekyuma: n’omwana we n’atwalibwa eri Katonda, n’eri entebe ye. Okubikkulirwa 12:5.

A “rod” is a symbol of selection, division and separation.

"Omuggo" gwe kabonero k'okulondamu, okugabanya n'okwawula.

> And Moses laid up the rods before the Lord in the tabernacle of witness. And it came to pass, that on the morrow Moses went into the tabernacle of witness; and, behold, the rod of Aaron for the house of Levi was budded, and brought forth buds, and bloomed blossoms, and yielded almonds. And Moses brought out all the rods from before the Lord unto all the children of Israel: and they looked, and took every man his rod. And the Lord said unto Moses, Bring Aaron’s rod again before the testimony, to be kept for a token against the rebels; and thou shalt quite take away their murmurings from me, that they die not. And Moses did so: as the Lord commanded him, so did he. Numbers 17:7–11.

> Ne Musa n’ateeka emiggo mu maaso ga Mukama mu Weema ey’Obujulirwa. Ate ku lunaku olw’okubiri Musa n’ayingira mu Weema ey’Obujulirwa; laba, omuggo gwa Alooni olw’ennyumba ya Lewi gwali gukomeredde, ne gumera, ne gussa ebimuli, ne guleeta amandula. Awo Musa n’aggya emiggo gyonna mu maaso ga Mukama, n’agibitwala eri abaana ba Isirayiri bonna; ne bagiraba, ne buli omu n’addira omuggo gwe. Mukama n’agamba Musa nti, Ddamu otwale omuggo gwa Alooni mu maaso g’Obujulirwa, gukuumibwe ng’eky’obubonero eri abajeemu; olyoke oggye ddala okwemulugunya kwabwe mu maaso gange, baleme okufa. Awo Musa n’akikola bw’atyo; nga Mukama bwe yamulagira, bwe yakola. Okubala 17:7-11.

Aaron’s rod that budded identifies a “rod” in the latter rain time period, for Aaron’s was the only “rod” that budded out of the thirteen “rods.” The budding out is a symbol of the latter rain time period when God will manifest a distinction between the twelve rebellious “rods” that claim to have the message of the latter rain, and as also illustrated with Elijah’s demonstration by fire marking the distinction between the true and the false. A “rod” is also a symbol of measurement and judgment.

Omuggo gwa Alooni ogwamera gumanyisa "omuggo" mu kiseera ky’emvula ey’enkomerero, kubanga ogwa Alooni gwokka gwe gwamera mu "miggo" kkumi n’esatu. Okumera kuno kuwereza ng’akabonero akalaga ekiseera ky’emvula ey’enkomerero, bwe Katonda aliraga enjawulo wakati w’"emiggo" kkumi n’ebiri egyajeemera ezigamba nti zirina obubaka bw’emvula ey’enkomerero, era ekyo kye kyayolesebwa ne mu kulaga kwa Eriya okuyita mu muliro, okulaga enjawulo wakati w’amazima n’obulimba. "Omuggo" era kabonero ak’okupima n’okusalira omusango.

> And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. Revelation 11:1.

> Awo ne mpeebwa ensaalu ng'omuggo; malayika n'ayimirira n'agamba nti, Yimirira, opime yeekaalu ya Katonda, n'ekyoto, n'abo abasinza omwo. Okubikkulirwa 11:1.

The “rod” comes forth out of the stem of Jessie and “Jessie” means ‘to stand out’ as waymarks do in Bible prophecy. Pharez was the actual “root” of Jessie, and Pharez means “a breach, to break out or scatter.” Pharez is the root or beginning of Jessie’s blood line. The “root of Jessie” is therefore a symbol of the alpha Pharez and the omega is Jessie, the beginning and the ending. The root of Jessie begins with a scattering (Pharez) and ends at a waymark of a man standing. Men standing up prophetically marks a kingdom. In the Bible Pharez begins a blood line, with no linkage before his introduction and his name means a break, so the record of his genealogy and his name are identifying Pharez as the beginning, making Jessie the end. Melchizedek is also a biblical figure that is identified as having no prior lineage, as is the case with Pharez. The root of Pharez contains the truth that he represents a priesthood of Melchizedek, of whom Abraham paid tithes.

“Omuggo” guva mu “kikonge” kya Jessie, era “Jessie” kitegeeza ‘okulabika ennyo’ nga bwe kiri ku bubonero obulaga ekkubo mu by’obunnabbi bya Baibuli. Pharez y’omuzi ddala ogwa Jessie, era Pharez kitegeeza “ekimenyo, okumenyamu oba okusasanyika.” Pharez ye muzi oba entandikwa y’olunyiriri lw’obuzaalo bwa Jessie. “Omuzi gwa Jessie” kale guba akabonero ka alufa Pharez, ate omega ye Jessie, entandikwa n’enkomerero. Omuzi gwa Jessie gutandikira ku kusasanyika (Pharez) era guggwera ku kabonero ak’omusajja ayimiridde. Okuyimirira kw’abasajja mu ngeri ey’obunnabbi kulaga obwakabaka. Mu Baibuli, Pharez atandika olunyiriri lw’obuzaalo nga tewali kyeyungiddwa mu maaso g’okumwanjula, era erinnya lye litegeeza okumenyeka; n’olwekyo empandiika z’ebyafaayo by’ekika kye n’erinnya lye bimukakasa ng’entandikwa, ne bifuula Jessie enkomerero. Melchizedek naye ye muntu ow’omu Baibuli amanyiddwa nga talina buzaalo obwamukulembera obumanyiddwa, nga bwe kiri ne Pharez. Omuzi gwa Pharez gulimu amazima agalaga nti ayimirira obwakabona bwa Melchizedek, gwe Abraham yawaayo eby’ekkumi.

The order of Melchizedek is the priestly order of Christ.

Olulyo lwa Merekizeddeki lwe lulyo lw’obukabona lwa Kristo.

> Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec. Hebrews 6:20.

> We omubanjirizi eyayingidde ku lwaffe, ye Yesu yennyini, eyafuulibwa kabona asinga obukulu emirembe gyonna ng’engeri ya Merukizedeki. Abaebbulaniya 6:20.

The root of Jessie was the priesthood of Melchizedek and the beginning must reflect the end. Jessie represents the last group of the priesthood of Melchizedek to stand up, who according to Isaiah are an ensign to the nations.

Ensibuko ya Jessie yaali obukabona bwa Merekizedeki, era entandikwa erina okwefaananya n’enkomerero. Jessie akiikirira ekibiina eky’enkomerero ky’obukabona bwa Merekizedeki ekigenda okusituka, ng’okusinziira ku Isaaya, bali ng’akabonero eri amawanga.

The “stem” means ‘to cut down (trees); the trunk or stump of a tree (as felled or as planted),’ and the “stem” grows out of a kingdom that has been passed by as was Nebuchadnezzar in Daniel chapter four. A tree is a kingdom prophetically, and when a kingdom ends that tree has been cut down.

“Stem” kitegeeza ‘okutema (emiti); omutuba oba ekikonge ky’omuti (nga gutemeddwa oba nga gusimbiddwa),’ era “stem” ekula okuva mu bwakabaka obwalekebwawo, nga bwe kyali eri Nebukadduneeza mu Essuula ey’okuna eya Danyeri. Mu bunnabbi, omuti amanyiddwa okuyimira obwakabaka; era bwe bukoma, omuti ogwo guba gutemeddwa.

The “stem” in the passage comes out of a stump—not an upper branch. Out of a former kingdom represented by the stump, a “rod” a symbol of authority comes forth, and that authority is based upon whether the “rod” bears the “buds and blossoms” of the latter rain message. That authority is derived from a previous kingdom, that has been cut down.

Ekigambo "stem" mu kyawandiiko kino kivudde mu kikonde—si mu ttabi ery’ewaggulu. Mu bwakabaka obw’edda obukiikirirwa ekikonde muvaamu "omuggo," akabonero k’obuyinza, era obwo buyinza businziira ku oba "omuggo" aleeta "obumera n’ebimuli" eby’obubaka bw’enkuba ey’oluvannyuma. Obuyinza obwo buva mu bwakabaka obwaliwo dda, obwatemebwa.

The “root” is the “root of Jessie” and the “stem” that comes from “the stump” is coming from the “stump” whose roots are the root of Jessie. The stem that produces the authority comes from the stump, but the Branch comes from the root—and the root is the ensign. The root is the beginning and the ending is the branch.

‘Omuzizi’ ye ‘omuzizi gwa Yese’, era ‘omutonto’ oguva ku ‘kisiki’ guva ku ‘kisiki’ ekyo emizizi gyakyo gye omuzizi gwa Yese. Omutonto oguleeta obuyinza guva ku kisiki, naye ettabi liva ku muzizi - era omuzizi ye ekibendera. Omuzizi ye ntandikwa, ate enkomerero ye ettabi.

The word “branch” means watchman or waymark. Isaiah informs us the Branch comes at the Sunday law.

Ekigambo “branch” kitegeeza omukuumi oba akabonero akalaga ekkubo. Isaaya atutegeeza nti Branch ajja mu kiseera ky’etteeka lya Sande.

> And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem: When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning. Isaiah 4:1–4.

> Era mu lunaku olwo abakazi musanvu balikwata ku musajja omu, nga boogera nti, “Tujja kulya omugaati gwaffe, era tujja kwambala ebyambalo bya ffe; naye tuyitibwe mu linnya lyo kyokka, okuggyaawo obunyoomo bwaffe.” Olunaku olwo omutabi gwa Mukama gunaabeera mulungi era gwa kitiibwa, n’ebibala by’ensi binaabeera birungi era bikwagalika eri abo abawonyeewo mu Isirayiri. Era kiriba nti oyo asigadde mu Sayuuni n’oyo asigadde mu Yerusaalemi aliyitibwa mutukuvu, ate buli awandiikiddwa mu balamu ab’omu Yerusaalemi; bwe Mukama aliba amaze okunazizza obukyafu bw’abawala ba Sayuuni, era ng’aliba amaze okutukuza omusaayi gwa Yerusaalemi okuva wakati mu yo olw’Omwoyo ogw’okusalira omusango n’olw’Omwoyo ogw’okwokya. Isaaya 4:1-4.

The “one man” that the seven women take hold of is the pope, who becomes the eighth that is of the seven at the Sunday law, counterfeiting the 8 souls upon the ark. At the Sunday law, “in that day” “the branch of the Lord be beautiful and glorious” “when the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning.” The purging with the spirit of judgment and burning is accomplished by the Messenger of the Covenant in Malachi three at the Sunday law. The “beautiful branch” is the one hundred and forty-four thousand who come not from the stump, but from the root of Jessie, which is the ensign.

“Omusajja omu” gwe abakazi musanvu bakwata ku ye Papa, afuuka ow’omunaana ey’omu basanvu ku tteeka lya Ssande, ng’akoppa emimeeme munaana ezali ku lyato. Ku tteeka lya Ssande, “mu lunaku olwo” “ettabi lya Mukama libeera lirabika bulungi era lya kitiibwa” “bwe Mukama anaggyemu obukyafu bw’abaana abawala ba Sayuuni, era anatonza omusaayi gwa Yerusaalemi okuva wakati mu yo mu mwoyo ogw’okusala omusango ne mu mwoyo ogw’okwokya.” Okutonza mu mwoyo ogw’okusala omusango ne mu mwoyo ogw’okwokya kukolebwa Omubaka ow’Endagaano mu Malaki essatu ku tteeka lya Ssande. “Ettabi erirabika bulungi” be 144,000 abatava ku kisigazi ky’omuti, wabula okuva mu muzizi gwa Jessie, ogwo gwe kibendera.

Their authority is represented by the rod that came from a branch of a fallen kingdom. The kingdom of Philadelphia fell from 1856 unto 1863, and the authority established in that fallen kingdom is re-established at the Sunday law. When the branch that is the ensign is lifted up, the Laodicean movement of the one hundred and forty-four thousand transitions unto the Philadelphian movement of the one hundred and forty-four thousand. It is then that the authority or rod that came from the Millerite or Philadelphian kingdom is represented by a key that is placed upon Eliakim in Isaiah 22:22.

Obuyinza bwabwe buyimiririzibwa omuggo ogwavudde ku kitabi ky’obwakabaka obugudde. Obwakabaka bwa Firadelfiya bwagwa okuva mu 1856 okutuuka mu 1863, era obuyinza obwateekebwawo mu bwakabaka obwo obugudde buteekebwawo nate ku etteeka erya Sande. Bwe bayimusa ekitabi ekyo ekiba ekibendera, ekibiina ky’ab’ 144,000 eky’e Lawodikiya kikyuka ne kifuuka ekibiina ky’ab’ 144,000 eky’e Firadelfiya. Mu kiseera ekyo, obuyinza oba omuggo ogwavudde mu bwakabaka bwa Abamillerite oba bwa Firadelfiya buyimiririzibwa ekisumuluzo ekiteekebwa ku Eriyakimu mu Isaaya 22:22.

> And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.

> Era ekisumuluzo eky’ennyumba ya Dawudi ndikiteeka ku kibegabega kye; bw’anaaggulawo tewali anaggalawo; era anaaggalawo, tewali anaggulawo. Isaaya 22:22.

The verse marks October 22, 1844 and is identifying Eliakim as receiving a “key.” In the previous two verses the authority of Laodicea is taken from Shebna and given to Eliakim. At the Sunday law the authority once given to the chosen covenant people is taken from the kingdom of Laodicean Seventh-day Adventism and given to the kingdom of the Philadelphian movement of the one hundred and forty-four thousand—which is the kingdom of glory.

Olunyiriri luno lulaga olunaku lwa 22 October, 1844 era lulumanyisa Eliakim ng’afuna ‘ekisumuluzo’. Mu nnyiriri ebbiri ezisooka, obuyinza bwa Laodicea bukuggibwa ku Shebna ne buweebwa Eliakim. Mu kiseera ky’etteeka lya Sande, obuyinza obwawaali buweereddwa abantu abaalondwawo ab’endagaano bukuggibwa mu bwakabaka bwa Abadiventisiti ab’Olunaku Olw’omusanvu ab’e Laodicea ne buweebwa obwakabaka bw’ekibiina kya Philadelphian eky’abantu 144,000—obwo obuli obwakabaka bw’ekitiibwa.

> He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:16–19.

> N’abagamba nti, Naye mmwe, mugamba nti nze ani? Ne Simooni Peetero n’addamu n’agamba nti, Ggwe Kristo, Omwana wa Katonda omulamu. Yesu n’addamu n’amugamba nti, Omukisa guli ku ggwe, Simooni mwana wa Yona; kubanga ekyo si nnyama newaamu omusaayi ky’ekikubikkulidde, wabula Kitange ali mu ggulu. Ate nanze nkugamba nti, ggwe Peetero; era ku lwazi luno ndizimba Ekkanisa yange; n’emiryango gy’Obuzimu tegiligirumba. Era nkakuwa ensumuluzo z’Obwakabaka obw’eggulu: kyonna ky’oonaasiba wansi w’ensi kirisibibwa mu ggulu: era kyonna ky’oonasumulula wansi w’ensi kirisumululwa mu ggulu. Matayo 16:16-19.

The rod of authority, represented as a key given to Peter, is placed upon Eliakim’s shoulder in Isaiah 22:22. Peter represents the branch of the one hundred and forty-four thousand who enter into covenant with Christ just before the Sunday law. In the passage Peter is in Caesarea Philippi, which is Panium of verses thirteen to fifteen of Daniel eleven. His name is changed, representing a covenant relationship, and the name Peter when approached with multiplying the numbered positions of each letter, equates to 144,000. The authority, or rod, or key that is placed upon Eliakim when Shebna is cast into a field like a ball, and is the “rod” which comes from the stump of Philadelphian Millerite Adventism that was cut down from 1856 unto 1863.

Omuggo gw’obuyinza, ogulagirizibwa ng’ekisumuluzo ekiweebwa Peetero, guteekebwa ku kibegabega kya Eriyakimu mu Isaaya 22:22. Peetero akiikirira ettabi ly’ab’144,000 abayingira endagaano ne Kristo nga tennaba kutuuka etteeka lya Ssande. Mu kyawandiikibwa Peetero ali e Kayisariya Firipo, ekyo kye Panium eky’ebyawandiikibwa eby’e Danyeri 11:13–15. Erinnya lye likyusibwa, nga lireraga omukago gw’endagaano, era erinnya “Peter” bwe lyetabwamu engeri ey’okuzingiranya ebifo eby’ennamba eby’ennyukuta buli emu, liringana ne 144,000. Obuyinza, oba omuggo, oba ekisumuluzo, ekiteekebwa ku Eriyakimu Sebuna bwe asuulibwa mu nnimiro ng’omupiira, kye “muggo” okuva mu kikolo ky’Obu-Adiventisi obwa Millerite obwa Firadelfiya obwasalibwa wansi okuva mu 1856 okutuuka mu 1863.

Peter is receiving the authority of God’s covenant people at the separation of the wheat and tares, for the wheat is to be lifted up as the wave loaf offering of Pentecost. The tares first are separated, as represented by the leaven in the Pentecostal wave loaves being removed through the baking process. The authority of the rod or key comes from the stump of a fallen kingdom and the branch that is the ensign comes from the root of Jessie and is the root of Jessie, for Jesus illustrates the end of a thing with the beginning of a thing. The root is the beginning and the branch the end. This prophetic application cannot be understood by the quibbling Jews of Christ time or today, for it is the primary principle of the methodology of the latter rain, and it is also represented as the key of the house of David. The key opens the door to the house of David which has been shut. The key opens the door unto the heavenly sanctuary, the house of David. The alpha of October 22, 1844 repeats in the omega of the Sunday law.

Peetero afuna obuyinza bw’abantu ba Katonda ab’endagaano mu kwewawulamu kw’engano n’obusuugu, kubanga engano ejja kuyimusibwa ng’ekiweebwayo ky’emigaati egy’okuwaanyulwa ku Pentekooti. Obusuugu busooka buwawulibwa, nga bwe kiragibwa mu ngeri omusembya oguba mu migaati gy’okuwaanyulwa ku Pentekooti bwe guggibwamu mu nkola y’okubikka. Obuyinza bw’omuggo oba ekisumuluzo buva ku kisigala kya muti ekya bwakabaka obugudde, era omutabi ogw’ebbendera buva ku muzi gwa Jessie era gwe muzi gwa Jessie, kubanga Yesu alaga enkomerero y’ekintu ng’agigerageranya n’entandikwa y’ekintu. Omuzi ye ntandikwa, ate omutabi ye nkomerero. Okuteekateeka kuno okw’obunnabbi tekugeerekeka eri Abayudaaya ab’ennyombo ab’omu biro bya Kristo newaakubadde abo ab’aleero, kubanga kye kisinga okuba ensonga ey’omusingi mu nkola y’enjura ey’enkomerero, era kiragibwa nga ekisumuluzo ky’ennyumba ya Dawudi. Ekisumuluzo kijjula oluggi lw’ennyumba ya Dawudi olwaali luggaliddwa. Ekisumuluzo kijjula oluggi olw’eweema entukuvu ey’omu ggulu, ennyumba ya Dawudi. Alufa ya Okitobba 22, 1844 eriddamu mu Omega y’etteeka lya Sande.

David, the son of Jessie records an enigma that marked the end of any further discussion with the quibbling Jews in the days of Christ, thus marking the end of His testimony to the Jews.

Dawudi, mutabani wa Yese, awandiika ekivvulu ekyaggyaawo okwongera okwawakanagana n’Abayudaaya abawakanawakana mu nnaku za Kristo, era ne kimaliriza obujulizi bwe eri Abayudaaya.

> A Psalm of David. The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. The Lord shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies. Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth. The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek. Psalms 110:1–4.

> Zabbuli ya Dawudi. Mukama yagamba Mukama wange nti, Tuula ku mukono gwange ogwa ddyo, okutuusa lwe ndifuula abalabe bo entebe y’ebigere byo. Mukama alisindika omuggo ogw’amaanyi go okuva e Sayuuni; fugga mu makkati g’abalabe bo. Abantu bo baliba ba mmalirivu ku lunaku lw’amaanyi go, mu bulungi bw’obutukuvu, okuva mu lubuto lw’enkya; olina omusulo gw’obuvubuka bwo. Mukama alayidde, era takyenenenya, Ggwe oli kabona emirembe gyonna ng’okulondebwa kwa Merekizeddeeki bwe kuli. Zabbuli 110:1-4.

Palmoni determined to place this passage in Psalm 110, which is of course another number in the world of mathematics that is recognized as a special number. Half of “220” and ten times “11” would lead a soul to expect the number “110” holds some significance, and it does—as does the passage itself. It is a song of David, and David is a symbol of the one hundred and forty-four thousand, so it is a verse from the song of the vineyard, which is the song of Moses and the Lamb. It identifies when the former husbandmen of the vineyard are passed by and the vineyard is given to the one hundred and forty-four thousand. When that happens, it is the “day of thy power” aligning with the power of Pentecost at the climax of the Pentecostal season.

Palmoni yasazeewo okuteeka ekigambo kino mu Zabbuli 110, ogwo omuwendo omulala mu nsi y’ebibalo ogumanyiddwa ng’omuwendo omwenjawulo. Ekitundu kya "220", n’okukubisa "11" emirundi kkumi, kyandireese omuntu okusuubira nti omuwendo "110" gulina amakulu, era kiri bwe kityo—nga n’ekitundu kyennyini bwe kiri. Kino ky’oluyimba lwa Dawudi, era Dawudi ye kifaananyi ky’aba 144,000; kale kino kye kimu ku lulunyiriri okuva mu luyimba lw’ennimiro y’emizabbibu, oluyimba lwa Musa n’Omwana gw’Endiga. Kiraga obudde lwe balimi b’ennimiro y’emizabbibu abaasooka bayitibwako, n’ennimiro ne eweebwa eri aba 144,000. Bwe kiba kituuse, kiba “olunaku lw’amaanyi go,” nga lwegatta n’amaanyi ga Pentekooti mu ntikko y’ekiseera kya Pentekooti.

God’s people will be “willing” in the day they come from “the womb of the morning,” with the “dew of thy youth.” New birth is an illustration of conversion and life. The one hundred and forty-four thousand were taken from the womb in July of 2023, and they were born with the dew of their youth, for they were born into the message of the Midnight Cry, which also occurred with the Millerites in the beginning, or their “youth.” It is the same dew, for it is a repetition of the alpha history within the history of the omega. In the “day of their” ‘empowerment,’ when Shebna is driven “from” his “station, and from” his “state” and pulled “down” Eliakim, the one hundred and forty-four thousand are made omega priests, for they are made after the order of Melchizedek, for the one hundred and forty-four thousand shall not taste death, or as with Melchizedek they are priests forever.

Abantu ba Katonda baliba "abeetegefu" ku lunaku lwe bajja okuva mu "lubuto lw’enkya," ne "omusulo gw’obuvubuka bwo." Okuzaalibwa okuggya kwe kifaananyi ky’okufuulibwa n’obulamu. Abo 144,000 baaggibwa mu lubuto mu Julayi omwaka gwa 2023, era ne bazaalibwa n’omusulo gw’obuvubuka bwabwe, kubanga bazaalibwa mu bubaka bw’Okukaaba okw’ettumbi ly’ekiro, okwaliwo ne ku Abamilleraiti mu ntandikwa, oba mu "buvubuka" bwabwe. Kye kimu omusulo, kubanga kwe kuddamu ebyafaayo bya "alpha" mu byafaayo bya "omega." Mu "lunaku lwabwe" olw’ "okuweezebwa obuyinza," bwe Shebna agobebwa " okuva" ku "kifo kye, era okuva" ku "mbeera ye" ne "asikibwa wansi" Eliakim, abo 144,000 bafuulibwa bakabona ba "omega," kubanga bafuulibwa mu "kironde" kya Melchizedek, kubanga abo 144,000 tebaligenda kusanga kufa, nga bwe byali eri Melchizedek, be bakabona emirembe gyonna.

In the “day of his power” the Lord will send the “rod of His strength out of Zion.” The authority of His kingdoms both grace (justification) and glory (sanctification) has been placed upon those who wear His crown of glory, for they represent His kingdom. The are sent out of Zion, for Zion’s meaning represents the ensign of the one hundred and forty-four thousand.

Mu ‘lunaku lw’obuyinza bwe’ Mukama alisindika ‘omuggo gw’amaanyi ge okuva mu Sayuuni.’ Obuyinza bw’obwakabaka bwe, obw’ekisa (okutuukirizibwa) n’obw’ekitiibwa (okutukuzibwa), bwateekeddwa ku abo abambadde engule ye ey’ekitiibwa, kubanga bakiikirira obwakabaka bwe. Basindikibwa okuva mu Sayuuni, kubanga amakulu ga Sayuuni gakiikirira ekibendera ky’abantu emitwalo kkumi n’ennya mu enkumi nnya.

> While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The son of David.

> Awo Abafalisaayo bwe baali bakung'aanye wamu, Yesu n'ababuuza ng'agamba nti, "Mulowooza ki ku Kristo? Mwana wa ani ye?" Ne bamugamba nti, "Mwana wa Dawudi."

> He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?

> N’abagamba nti, Kale Dawudi mu Mwoyo amuyita atya Mukama, ng’agamba nti, Mukama yagamba Mukama wange nti, Tuula ku mukono gwange ogwa ddyo okutuusa lwe ndifuula abalabe bo entebe y’ebigere byo? Obanga Dawudi amuyita Mukama, ali mutabani we atya?

> And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 24:41–46.

> Era tewali muntu eyasobola okumuddamu n'ekigambo, era okuva ku lunaku olwo tewali muntu eyayongera kumubuuza bibuzo. Matayo 24:41-46.

David’s prophetic relationship to Christ in terms of alpha and omega—the beginning and ending, is the primary rule of the “line upon line” methodology, and that rule could not be fathomed by the quibbling Jews anymore than a Laodicean Seventh-day Adventist can understand that the history of the Millerites during the message of the Midnight Cry was where the dew of heaven was poured out during the youth of Adventism. The “dew” of thy youth is upon the one hundred and forty-four thousand, and it began to sprinkle at 9/11, and the Sunday law is the “day of power,” when the remnant is anointed as priests after the order of Melchizedek.

Obukwatiragana obunnabbi bwa Dawudi ne Kristo mu ngeri y’Alufa ne Omega—entandikwa n’enkomerero—ye tteeka ery’okusookera ddala mu nkola eyitibwa 'line upon line,' era tteeka eryo Abayudaaya abawakana ku bitono tebaasobola kulitegeera, nga bwe kitasoboka eri Omwadiventisi w’Olunaku olw’Omusanvu ow’e Lawodikiya okutegeera nti ebyafaayo bya Millerites mu kiseera ky’obubaka bw’Okukaaba kw’Essaawa ya Ttumbi we gwafukirwa omusulo ogw’eggulu mu buvubuka bw’Obwadiventisi. 'Omusulo' ogw’obuvubuka bwo guli ku 144,000; ne gutandika okutonnyesa ku 9/11, ate etteeka lya Sande lye 'Lunaku lw’Amanyi,' lwe kiseera abasigaddewo lwe basiigibwa mafuta okuba bakabona ng’okulondebwa kwa Melchizedek.

Out of the stump of Laodicean Seventh-day Adventism (the church militant) comes the branch (the church triumphant), while out of the root of Jessie, the one hundred and forty-four thousand—are the branch of glorious fruit lifted up as a wave offering in the day of his power.

Mu kisigalira kya Abadiventisiti b’Olunaku Olw’Omusanvu ab’e Lawodikiya (ekkanisa ey’olutalo) muva ettabi (ekkanisa eyawangudde), ate okuva mu muzi gwa Jessie, abo 144,000—be ttabi ly’ekibala eky’ekitiibwa, nga lituusibwa waggulu ng’ekiweebwayo eky’okuwugula ku lunaku lw’amaanyi ge.

We will continue these thoughts in the next article.

Tujja okwongera ku birowoozo bino mu kiwandiiko ekiddako.

> “Proverbs One

> Engero Emu

> “April 1, 1850 To the ‘Little Flock.’

> 1 Apuli, 1850 Eri ‘Ekisibo Ekitono.’

> “Dear Brethren.—The Lord gave me a view, January 26, which I will relate. I saw that some of the people of God were stupid and dormant; and were but half awake, and did not realize the time we were now living in; and that the ‘man’ with the ‘dirt-brush’ had entered, and that some were in danger of being swept away. I begged of Jesus to save them, to spare them a little longer, and let them see their awful danger, that they might get ready before it should be forever too late. The angel said, ‘Destruction is coming like a mighty whirlwind.’ I begged of the angel to pity and to save those who loved this world, and were attached to their possessions, and were not willing to cut loose from them, and sacrifice them to speed the messengers on their way to feed the hungry sheep, who were perishing for want of spiritual food.

> Ab’oluganda abange, Mukama yampa okwolesebwa nga ku January 26, kwe njakuyogeraako. Nnalaba nti abamu ku bantu ba Katonda baali bapafu era beebase mu mwoyo; era baali bazukuse ekitundu kyokka, ne tebaategeera kiseera kye tubaamu kaakano; era nti ‘omusajja’ alina ‘eky’okukunkumulira enfuufu’ yayingidde, era nti abamu baali mu kabi k’okukunkumulwa ne batwalibwa. Nnasaba Yesu abalokole, abalekerawo akaseera akalala katono, era abakkirize okulaba obulabe obw’entiisa bwe bali mu bwo, balyoke beetegeke nga tekinnaba kubeera nti kibuze ddala emirembe gyonna. Malayika n’agamba nti, ‘Okuzikirira kujjira ng’omuyaga oguzunga ogw’amaanyi ennyo.’ Nnasaba malayika abasaasire era abalokole abo abaagala nnyo ensi eno, era abanywedde ku bintu byabwe, abatayagala kwesumulula ku byo, ne babiweerayo nga ssaddaaka okuyanguyiza ababaka mu lugendo lwabwe okulisa endiga ez’enjala, ezali zifa olw’obutaba na mmere ey’omu mwoyo.

> “As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die, by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus, [Matthew 19:16–22.] they went away sorrowful; and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.

> Nga ndaba emmeeme ez'ennaku nga zifa olw'okubulwa amazima ag'ekiseera, ate n'abamu abaalangirira nti bakkiriza amazima nga baabalekanga ne bafa, nga bakuumira awamu ebyetaagisa okutambuza omulimu gwa Katonda mu maaso, okulaba ekyo kwannuma nnyo, ne nsaba malayika agiggye mu maaso gange. Nnalaba nti bwe ensonga ya Katonda yabadde yeetaaga ebimu ku by'obugagga byabwe, nga bwe kyali ku muvubuka eyajjira Yesu, [Matayo 19:16-22.] baavangawo nga banakuwadde; era nti amangu ddala ekibonerezo ekibuna kijja okuyitako ne kisangula eby'obugagga byabwe byonna, ate olwo kinaaba nga kyaweerera ddala okusaddaaka ebintu eby'ensi, n'okwetereka obugagga mu ggulu.

> “I then saw the glorious Redeemer, beautiful and lovely, that he left the realms of glory, and came to this dark and lonely world, to give his precious life and die, the just for the unjust. He bore the cruel mocking and scourging, and wore the platted crown of thorns, and sweat great drops of blood in the garden; while the burden of the sins of the whole world were upon him. The angel asked, ‘What for?’ O, I saw and knew that it was for us; for our sins he suffered all this, that by his precious blood he might redeem us unto God.

> Awo ne ndaba Omulokozi ow’ekitiibwa, omulungi era omwagalika, ng’ava mu bifo eby’ekitiibwa, n’ajja mu nsi eno enzikiza era ey’eka, okuwaayo obulamu bwe obw’omuwendo omungi n’afa, omutuukirivu olw’abatali batuukirivu. Yakkiriza okunyoomebwa okw’obukambwe n’okukubibwa emiguwa, era yassa ku mutwe engule ey’alukiddwa mu maggwa, era mu nnimiro n’akukuta nnyo, n’omusaayi ne guba ng’amatone amanene nga gugwa wansi; nga omugugu gw’ebibi by’ensi yonna guli ku ye. Malayika n’abuuza nti, ‘Kwa lwaki?’ Ayi, ne ndaba era ne mmanya nti ku lwaffe; olw’ebibi byaffe yabonabona bino byonna, alyoke mu musaayi gwe ogw’omuwendo omungi atununule eri Katonda.

> “Then again was held up before me those who were not willing to dispose of this world’s goods to save perishing souls, by sending them the truth, while Jesus stands before the Father, pleading his blood, his sufferings and his death for them; and while God’s messengers were waiting, ready to carry them the saving truth that they might be sealed with the seal of the living God. It was hard for some who professed to believe the present truth, to even do so little as to hand the messengers God’s own money, that he had lent them to be stewards over.

> Era nate ne ndagibwa mu maaso gange abo abataayagala okukozesa eby’obugagga by’ensi eno okununula emmeeme ezirizikirira, nga babatumira amazima, mu kiseera Yesu gy’ayimiridde mu maaso ga Kitaawe, abayanjiririra ng’awanjagira omusaayi gwe, okubonaabona kwe n’okufa kwe ku lwabwe; ate nga n’abatumwa ba Katonda balindirira, bateeseteese okubaleetera amazima ag’alokola balyoke basindikizibwe n’akasindikizo aka Katonda omulamu. Kyali kizibu eri abamu abeyita abakkiriza mu mazima ag’omu kiseera kino n’okukola katono ddala ng’okukwasiza abatumwa ensimbi za Katonda yennyini, ze yabawola okuzikuuma nga basigirwa.

> “Then the suffering Jesus, his sacrifice and love so deep, as to give his life for them, was again held up before me; and then the lives of those who professed to be his followers, who had this world’s goods, and considered it so great a thing to help the cause of salvation. The angel said, ‘Can such enter heaven?’ Another angel answered, ‘No, never, never, never. Those who are not interested in the cause of God on earth, can never sing the song of redeeming love above.’

> Olwo Yesu omubonaabona, ekiweebwayo kye n’okwagala kwe okuzama ennyo, okutuuka n’okuwangaayo obulamu bwe olwabwe, byalabisibwa mu maaso gange nate; era oluvannyuma ne ndabibwa obulamu bw’abo abeeyita nti bamugoberera, abaalina obugagga bw’ensi eno, era ne balowooza ng’ekintu ekinene nnyo okuyamba ku nsonga y’obulokozi. Malayika n’agamba nti, ‘Abatyo bayinza okuyingira eggulu?’ Omulala malayika n’addamu nti, ‘Nedda, tekibaawo, tekibaawo, tekibaawo. Abatafaayo ku nsonga ya Katonda wano ku nsi, tebayinza kuyimba oluyimba lw’okwagala olw’okununula ewaggulu.’

> “I saw that the quick work that God was doing on earth would soon be cut short in righteousness, and that the swift messengers must speed on their way to search out the scattered flock. An angel said, ‘Are all messengers? No, no, God’s messengers have a message.’

> Nalaba nti omulimu omwangu ogwa Katonda gw’ali akola ku nsi gwalikomekerezebwa mangu mu butuukirivu, era nti abatumwa ab’amangu balina okwanguyira mu kkubo lyabwe okunoonya ekisibo ekyasaasaanyiziddwa. Malaika n’agamba nti, ‘Bonna batumwa? Nedda, nedda; abatumwa ba Katonda balina obubaka.’

> “I saw that the cause of God had been hindered, and dishonored by some travelling who had no message from God. Such will have to give an account to God for every dollar they have used in travelling where it was not their duty to go; for that money might have helped on the cause of God, and for the lack of it, souls have starved and died for the want of spiritual food, that might have been given them by God’s called and chosen messengers if they had had the means.

> Nalaba nti omulimu gwa Katonda gwaziyiziddwa era ne gusuusuzibwa abamu abatambulatambula nga tebalina bubaka okuva eri Katonda. Abo banaalina okuddamu eri Katonda ku buli ddoola lye bakozesezza mu kutambula gye baali tebalina obuvunaanyizibwa okugendayo; kubanga ssente ezo zandiyambye ku mulimu gwa Katonda, era olw’okubula kwaazo, emmeeme zimaze enjala ne zifa olw’okubulwa mmere ey’Omwoyo eyandibadde ebaweebwa abatume ba Katonda abayitibwa era abalonde sing’ababadde balina eby’okukozesa.

> “The mighty shaking has commenced, and will go on, and all will be shaken out who are not willing to take a hold and unyielding stand for the truth, and sacrifice for God and his cause. The angel said, ‘Think ye that any will be compelled to sacrifice. No. no. It must be a free-will offering. It will take all to buy the field.’—I cried to God to spare his people, some of whom were fainting and dying.

> Okukankana okwa maanyi kutandise, era kujja kugenda mu maaso, era bonna abatayagala okukwata ku mazima n’okuyimirira obunywevu ku go, n’okuwaayo ssaddaaka olw’Katonda n’ensonga ye, bajja kusunsulibwamu. Malayika n’agamba nti, ‘Mulowooza nti waliwo anaasindikirizibwa okuwaayo ssaddaaka? Nedda, nedda. Kiteekwa okuba ekiweebwayo eky’okwagala kw’omutima. Kinaasaba byonna okugula ennimiro.’ Neekaabira eri Katonda abasasire abantu be, abamu ku bo nga bagwaamu amaanyi era nga bafa.

> “I saw that those who have strength to labor with their hands, and help sustain the cause, were as accountable for that strength, as others were for their property.

> Nalaba nti abo abalina amaanyi ag’okukola n’emikono gyabwe, era ne bayamba okuwagira ensonga eyo, baali n’obuvunaanyizibwa ku maanyi ago mu ngeri emu nga abalala bwe baali n’obuvunaanyizibwa ku bugagga bwabwe.

> “Then I saw that the judgments of Almighty God were speedily coming. I begged of the angel to speak in his language to the people. Said he, ‘All the thunders and lightnings of Mount Sinai would not move those who will not be moved by the plain truths of the word of God; neither would an angel’s message awake them.’” Review and Herald, April 1, 1850.

> Awo ne ndaba nti emisango gya Katonda Omuyinza wonna gyali gijja mangu. Nnamusaba ayogere mu lulimi lwe eri abantu. N’agamba nti, ‘Ebidduumira byonna n’okumyansa kw’ekyenyazi ku Lusozi Sinaayi tebyandikankanyizza abo abatakkankanyizibwa n’amazima ameeraliikirivu g’ekigambo kya Katonda; era n’obubaka bwa malayika tebandibazuukusizza.’ Review and Herald, Epreeri 1, 1850.

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