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# The Revelation of Jesus Christ - Number Five

Okubikkulirwa kwa Yesu Kristo - Ennamba Ttaano

Isaiah Forty: Comfort Ye, Comfort Ye

Yesaya essuula amakumi ana: Mugumye, mugumye

Author

Jeff Pippenger

Published

October 25, 2023

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In the first seventeen verses of Isaiah forty the one hundred and forty-four thousand are prophetically located at the end of three and a half days, where they had been lying dead in the streets, while the world rejoiced. All the prophets agree with each other and the prophetic events they present always align with the other prophets, for God is not the author of confusion.

Mu minnyiriri kkumi n’omusanvu egyasooka egy’essuula amakumi ana erya Isaaya, abantu 144,000 balagibwa mu bubaka bw’obunnabbi nga bali ku nkomerero y’ennaku ssatu n’ekitundu, we baali beebase nga bafudde mu nguudo, ensi nga esanyuka. Banabbi bonna bakkiriziganya buli omu ne munne, era ebintu eby’obunnabbi bye balaga bulijjo bikwatagana n’ebyo banabbi abalala bye balaga, kubanga Katonda si ye aleeta kavuyo.

> And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.

> Era emyoyo gy'abannabbi gigondera bannabbi. Kubanga Katonda si wa kutaataaganya, naye wa mirembe, nga bwe kiri mu makanisa gonna g'abatukuvu. 1 Abakkolinso 14:32, 33.

The Comforter, who Jesus promised to send in His absence, was placed into the very first words, of the very first verse, of the twenty-six chapters that make up Isaiah’s final prophetic narrative. “Comfort ye, comfort ye my people, saith your God.” The rule of first mention emphasizes that the following twenty-six chapters is to be understood in reference to the perfect and final fulfillment of the coming of the Comforter.

Omuyambi, Yesu gwe yasuubiza okutuma mu bweebuze bwe, yateekebwa mu bigambo ebisooka ddala eby’ekitundu ekisooka ddala eby’ensuula amakumi abiri mu mukaaga ezikola ennyonnyola ya Isaaya ey’obunnabbi eyasembayo. “Mugumye, mugumye abantu bange, bw’ayogera Katonda wammwe.” Eteeka ly’okusooka okwogerwako linyweza nti ensuula amakumi abiri mu mukaaga ezigoberera zisaanidde okutegeerwa nga zikwata ku kutuukirizibwa okutukiridde era okwasembayo okw’okujja kw’Omuyambi.

> And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever. . .. But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. John 14:16, 26.

> Nange ndisaba Kitange, era alibawa Omubeezi omulala, alyoke abeere nammwe emirembe gyonna. Naye Omubeezi, ye Omwoyo Omutukuvu, gw'Kitange alituma mu linnya lyange, alibayigiriza byonna, era abajjukizanga byonna bye mbagambye. Yokaana 14:16, 26.

The Midnight Cry of the Millerite history is repeated in the history of the one hundred and forty-four thousand.

Okukaaba kw’omu ttumbi ly’ekiro mu byafaayo by’Abamillerite kuddibwamu mu byafaayo by’abantu emitwalo kkumi n’ennya n’enkumi nnya.

> “There is a world lying in wickedness, in deception and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind was carried to the future, when the signal will be given. ‘Behold, the Bridegroom cometh; go ye out to meet him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable.” Review and Herald, February 11, 1896.

> Waliwo ensi eri mu bubi, mu bulimba n'okubudabuda, mu kisiikirize ekyennyini eky'okufa—yeebase, yeebase. Ani ababira mu mwoyo okubazukusa? Eddoboozi ki erisobola okubatuukirira? Ebirowoozo byange byatwalibwa mu biseera eby’omu maaso, lwe waliweebwa akabonero. ‘Laba, Omugole ajja; muveeyo mugende okumusisinkana.’ Naye abamu balibeera baakereera okufuna amafuta ag’okuddamu okuzza ettaala zaabwe, era nga kyakere ddala balizuula nti ekikula ky’omuntu, ekiikirizibwa amafuta, tekigabanyizibwa. Review and Herald, Febwali 11, 1896.

The question is asked, “what voice can” “awaken” those that are “asleep”? The “voice” that awakens them in Isaiah chapter forty, is the “voice” that “cries” in the “wilderness.”

Ekibuuzo kibuzibwa nti, "eddoboozi ki" "lisobola" "okuzuukusa" abo "abeebase"? "Eddoboozi" "eribazuukusa" mu Isaaya essuula amakumi ana, ye "ddoboozi" "erikaaba" mu "ddungu."

> Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. The “voice” of him that “crieth” in the wilderness. . .. Isaiah 40:2, 3.

> Mugambe Yerusaalemi ku mutima, era mutangaze gy'ali nti entalo zaayo ziweddewo, nti obutali butuukirivu bwayo busonyiyiddwa: kubanga afunye okuva mu mukono gwa Mukama emirundi ebiri olw'ebibi byayo byonna. "Eddoboozi" ly'oyo "akaaba" mu ddungu. . .. Isaaya 40:2, 3.

The message of the Midnight Cry is also the message of the latter rain.

Obubaka bw’okukoowoola mu ttumbi kye kimu n’obubaka bw’enkuba ey’ekkomerero.

> “You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.

> Oteeka okujja kwa Mukama kure nnyo. Nnalaba enkuba ey’enkomerero ng’ejja nga [mangu nga] enduulu ey’essaawa ya ttumbi, era nga n’amaanyi emirundi kkumi. Spalding ne Magan, 5.

One of the many symbols found in the Word of God that represents the latter rain message, is the symbol that is recognized by a doubling of words or phrases. The doubling of words, or phrases is a symbol of the Midnight Cry, or latter rain message in the last days. The symbolism of the doubling of “comfort ye,” places the opening of Isaiah chapter forty in the tarrying time, when the message represented as the Midnight Cry of the parable of the ten virgins is to be recognized and then proclaimed. At that time, Christ sends the Comforter to awaken the sleeping virgins, who are prophetically represented as sleeping, and in some prophetic passages as sleeping, the sleep of death. The first verse of Isaiah forty, is prophetically located three and a half symbolic days ‘after’ the disappointment of July 18, 2020, for that is when the Comforter is sent to awaken those that are asleep. Three and a half days is a symbol of a wilderness, and there is where the “voice” begins to “cry.”

Omu ku bimanyikiro bingi ebisangibwa mu Kigambo kya Katonda ebyeraga obubaka bw’enkuba ey’oluvannyuma, kye kimanyikiro ekimanyibwa olw’okuddamu emirundi ebiri ebigambo oba ebigambo ebikwatagana. Okuddamu emirundi ebiri ebigambo oba ebigambo ebikwatagana kwe kimanyikiro ky’okukaaba mu ttumbi ly’ekiro, oba obubaka bw’enkuba ey’oluvannyuma mu nnaku ez’oluvannyuma. Obulabirizi bw’okuddamu “comfort ye,” buteeka okutandika kwa Isaya essuula amakumi ana mu bbanga ery’okulindirira, nga mu kiseera ekyo obubaka obusereddwamu ng’Okukaaba mu ttumbi ly’ekiro mu lugero lw’abawala kkumi bunaategeerekebwa ne butangazibwa. Mu kiseera ekyo, Kristo atuma Omubeezi okuzuukusa abawala abebase, abakiikirirwa mu bunnabbi ng’ebase, era mu bimu eby’obunnabbi nga balabibwa ng’ebase mu tulo tw’okufa. Ekisooka ekya Isaya essuula amakumi ana, mu bunnabbi kiteekeddwamu oluvannyuma lw’ennaku ssatu n’ekitundu ez’akabonero ‘nga ziddirira’ okuweddwaamu essuubi okw’e Julayi 18, 2020, kubanga awo we Omubeezi atumirwa okuzuukusa abo abebase. Ennaku ssatu n’ekitundu kiri akabonero k’eddungu, era eyo we “ddoboozi” litandikira “okukaaba.”

Revelation eleven, Ezekiel thirty-seven, Matthew twenty-five, the history of the Millerites (along with the same waymarks of Millerite history that occur in every reform movement), combine to identify a ‘specific process’ of awakening the sleeping virgins. The process starts with the virgins going to sleep at the disappointment. The period of the tarrying time that began at the disappointment is ultimately recognized as the tarrying time. The last portion of the tarrying time is the development of the message of the Midnight Cry. When the message is established, it is then proclaimed until it reaches its climax, the judgment.

Okubikkulirwa essuula kkumi n’emu, Ezeekyeri essuula asatu mu musanvu, Matayo essuula abiri mu ttaano, n’ebyafaayo by’Abamillerite (wamu n’obubonero obulaga ekkubo obw’ebyafaayo by’Abamillerite obutera okubaawo mu buli ntambula y’okuzzaawo), bikwatagana okulaga ‘enkola entongole’ ey’okuzuukusa abawala abeerere abeebase. Enkola eno etandikira ng’abawala abeerere beebase olw’okusanyizibwa essuubi. Ekiseera eky’okulindirira ekyatandikira ku kusanyizibwa essuubi, mu nkomerero kimanyibwa ng’ekiseera eky’okulindirira. Ekitundu eky’enkomerero ky’ekiseera eky’okulindirira kye kukulaakulana kw’obubaka bw’eddoboozi ery’omu ttumbi ly’ekiro. Obubaka bwe buba bumaze okunywezebwa, olwo bulangirirwa okutuusa lwe butuuka ku ntikko yaabwo, okusalirwa omusango.

The messenger represented as the “voice” in Isaiah, asked what the message was that was to be proclaimed. He was told in symbolic language to present the message of Islam. The prophetic message of Islam cannot be separated from the soon-coming Sunday law, for Islam is a trumpet power, and the seven trumpets of Revelation represent God’s judgment upon the powers who pass Sunday laws. Those powers were pagan Rome in 321, a symbol of the dragon; papal Rome in 538, a symbol of the beast; and the soon coming Sunday law in the United States, a symbol of the false prophet.

Omubaka eyalabikibwa ng’“eddoboozi” mu Isaaya, n’abuuza obubaka obwali buggenda okulangirirwa bwali bwa ki. Yategeezebwa mu lulimi olw’akabonero okuwa obubaka bw’Obusiraamu. Obubaka bwa nnabbi bw’Obusiraamu tebisobola okwawukana ku tteeka lya Ssande eriragenda okuteekebwawo mangu, kubanga Obusiraamu kye buyinza bw’ekkondeere, era amakondeere omusanvu ag’Okubikkulirwa gakiikirira okusala omusango kwa Katonda ku buyinza obuteekawo amateeka ga Ssande. Obuyinza obwo bwali Loma ey’obupagani mu 321, akabonero k’eddiragoni; Loma ey’Obwa Papa mu 538, akabonero k’ensolo; n’etteeka lya Ssande eririjja mu bwangu mu Amerika, akabonero k’annabbi ow’obulimba.

In connection with the identification of what the message that the “voice” who had been crying in the wilderness was to proclaim, was the promise that God’s word never fails. The ‘promise and assurance’ that God’s word never fails, is located in the identical prophetic setting that in Habakkuk chapter two, and verse three, is expressed as “at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.” The message of Islam will never fail, it will surely come. The last verse of Isaiah chapter forty, addresses those that wait for the vision in Habakkuk.

Mu nkolagana n’okulambululwa kw’obubaka bwe ‘ddoboozi’ eryaali likuba enduulu mu ddungu lyalina okulangirira, waaliwo n’ekisuubizo nti ekigambo kya Katonda tekibulwa kutuukirira. Ekisuubizo n’okukakasa nti ekigambo kya Katonda tekibulwa kutuukirira, kiboneka mu mbeera y’obunnabbi emu, era nga mu Habakkuku essuula ey’okubiri, olunyiriri olw’okusatu kigambibwa nti, ‘mu nkomerero kiriyogera, era tekirimba; newakubadde ngikyereera, mukirindirire; kubanga kirijja ddala, tekikereera.’ Obubaka bw’Obusiraamu tebulibulwa kutuukirira; bulijja ddala. Olunyiriri olwasembayo mu Isaaya essuula amakumi ana luyogera eri abo abali balindirira okwolesebwa mu Habakkuku.

> But they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint. Isaiah 40:31.

> Naye abo abalindirira Mukama baligaziya amaanyi; balibuukirira nga ennyonyi empungu; balidduka ne batakoowa; era balitambula ne batavaamu amaanyi. Isaya 40:31.

The “hidden history” of the seven thunders, that is now being unsealed, identifies three waymarks that begin and end with a disappointment. In that symbolic history, there are three waymarks, separated by two periods of time. A disappointment begins the tarrying time. The tarrying time leads to the corrected message and prediction of the Midnight Cry. The message of the Midnight Cry begins a period of proclaiming the message of the Midnight Cry, that leads to a second disappointment, that is represented as judgment. Those three steps, separated by two periods of time, represent the Alpha and Omega, as created in the Hebrew word “truth.”

‘Ebyafaayo ebikwekeddwa’ eby’okubwatuka kw’enkuba omusanvu, ebyo kati ebiggulibwawo, bitulaga obubonero bw’ekkubo busatu obutandikira era ne bumalirira ku kusuulibwaamu essuubi. Mu ebyafaayo eby’omu kifaananyi ebyo, waliwo obubonero bw’ekkubo busatu, obukyawulibwaamu ebiseera bibiri. Okusuulibwaamu essuubi kutandika ekiseera eky’okulindirira. Ekiseera eky’okulindirira kireeta obubaka obutererezeddwa n’okulongeleza kw’Okukaaba okw’ettumbi ly’ekiro. Obubaka bw’Okukaaba okw’ettumbi ly’ekiro butandika ekiseera eky’okulangirira obubaka obwo, ekireeta okusuulibwaamu essuubi okw’okubiri, ekiyimirizibwa ng’okusala omusango. Ebitundu ebisatu ebyo, ebikyawulibwaamu ebiseera bibiri, biraga Alufa ne Omega, nga bwe bisangibwa mu kigambo ky’Olwebbulaniya ‘amazima’.

In Ezekiel thirty-seven, Ezekiel also represents the “voice” of Isaiah forty. The voice in Isaiah forty asks, “What shall I cry?” The “voice” in Ezekiel thirty-seven, verse seven, then “prophesied as” he “was commanded.”

Mu Ezeekyeri amakumi asatu mu musanvu, Ezeekyeri era akiikirira "eddoboozi" erya Isaaya amakumi ana. Eddoboozi mu Isaaya amakumi ana libuuza nti, "Nkaabe ki?" "Eddoboozi" mu Ezeekyeri amakumi asatu mu musanvu, olunyiriri olw'omusanvu, ne "nnabuulira nga" "ye" "yalagirwa."

> So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Ezekiel 37:7, 8.

> Noolwekyo ne nnayogera nga bwe nnalagirwa; era bwe nnayogera, ne wabaawo eddoboozi, era, laba, okukankana, n’amagumba ne gakuŋŋaana, egumba ku guggwe. Awo bwe nnatunuulira, laba, emiguwa n’ennyama ne bikula ku byo, n’olususu ne lubisaanikira waggulu; naye omwoyo tegwali mu bo. Ezekyeri 37:7, 8.

Ezekiel’s first prophecy brought the bones and flesh together, but they were not yet alive. “So,” Ezekiel “prophesied as he” was “commanded” a second time. The second prophecy brought the bodies to life. The two prophecies are typified by the creation of Adam.

Okulagula kwa Ezekyeri okwasooka kwagatta amagumba n’ennyama wamu, naye tebannaba kufuna obulamu. Bwe kityo, Ezekyeri n’alagula nga bwe yalagiribwa omulundi ogw’okubiri. Okulagula okw’okubiri kwaleeta obulamu mu mibiri. Okulagula kwombi kufananyizibwa mu kutondebwa kwa Adamu.

> And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. Genesis 2:7.

> Awo Mukama Katonda n’afumba omuntu mu vvu ery’ensi, n’afuuyira mu nnyindo ze omukka ogw’obulamu; n’omuntu n’aba omulamu. Olubereberye 2:7.

The two-step process of bringing the dead dry bones to life is first mentioned in the creation of Adam, thus emphasizing that God’s prophetic Word is also His creative power. God first “formed” Adam, and Ezekiel’s first prophecy brought the bones and bodies together, then God “breathed into his nostrils the breath of life; and man became a living soul.”

Enkola ey’emitendera ebiri ey’okuleeta amagumba agakalakalanye agafu mu bulamu yasooka okwogerwako mu kutonda kwa Adamu, n’otyo ne kinyweza nti Ekigambo kya Katonda eky’obunnabbi era kye obuyinza bwe obutonzi. Katonda yasooka "kufuumba" Adamu, ate obunnabbi bwa Ezekyeri obwasooka bwaggatta amagumba n’emibiri wamu, oluvannyuma Katonda "n’afuuyira mu mpuno ze omukka gw’obulamu; era omuntu n’afuuka omwoyo omulamu."

Ezekiel’s second prophecy was directed “unto the wind,” not unto the bones, for he was told to “say to the wind,” “Come from the four winds, O breath, and breathe upon these slain, that they may live.” Ezekiel’s second prophecy, which brings the dead bodies to life as a mighty army, was directed, not at the dead bodies, but at the wind. It was a command to the wind to breathe upon the bodies. The first time the word “breath” is mentioned in God’s Word is the creation of Adam, and it is there defined as the breath of life, and what brings life into the dead bodies, comes from the four winds.

Obunnabbi bwa Ezeekyeri obw'okubiri bwalagirwa eri 'empewo', si eri 'amagumba', kubanga yagambibwa nti, 'gamba eri empewo,' 'Jja okuva mu mpewo ennya, ai mukka, ofuuyire ku abattiddwa bano, balyoke babeere balamu.' Obunnabbi bwa Ezeekyeri obw'okubiri, obuzza emirambo mu bulamu ne bafuuka eggye ery'amaanyi, te bwali ku mirambo naye bwali eri empewo. Kwali kulagiro eri empewo okufuuyira omukka ku mibiri. Olubereberye lwe kyogerebwa ku 'omukka' mu Kigambo kya Katonda kwe ku kutonda Adamu, era eyo kwe kitegeezebwa nga 'omukka gw'obulamu,' era ekireeta obulamu mu mirambo kiva mu mpewo ennya.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> Bamalayika bakutte empewo ennya, nga ziragiddwa ng’embalaasi ey’obusungu eyagala okwesumulula n’okubwatukira ku maaso g’ensi yonna, nga etwala okuzikiriza n’okufa mu kkubo lyayo.

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live.” Manuscript Releases, volume 20, 217.

> "Tunaabaka nga tuli ku nsalo ddala y’ensi ey’obutaggwaawo? Tunaabeera abatalina bugumu, abannyogoga, era bafu? Ayi, singa mu makanisa gaffe mwabeerawo Omwoyo n’omukka gwa Katonda nga bifuuyiriddwa mu bantu be, balyoke bayime ku bigere byabwe ne babeera balamu." Manuscript Releases, omutundu 20, omuko 217.

The two questions here are shall we sleep, and shall we be dead?…two terms for the same prophetic condition. The message of the four winds that are being restrained by angels, is the message that causes the breath of God to enter the dead and causes them to stand up and live. The message of the four winds is the message of the angry horse of Islam. The message of the four winds in the book of Revelation, is the sealing message. The sealing message of Revelation seven, verse one through three, is the message that identifies that the four winds are restrained, until the servants of God are sealed.

Ebibuuzo bibiri wano bye bino: tujja kwebaka, era tujja kuba bafu?...ebigambo bibiri ebitegeeza kimu ku mbeera emu ey’obunnabbi. Obubaka bw’empewo ennya eziziyizibwa abamalayika, ye bubaka obuleeta omukka gwa Katonda okuyingira mu bafu ne bubayimiriza ne babeera balamu. Obubaka bw’empewo ennya ye bubaka bw’embalaasi ey’obusungu eya Obusiraamu. Obubaka bw’empewo ennya mu kitabo ky’Okubikkulirwa, ye bubaka bw’okuteekako akabonero. Obubaka bw’okuteekako akabonero obuli mu Okubikkulirwa essuula musanvu, olunyiriri olusooka okutuuka olusatu, bwe bubaka obulaga nti empewo ennya ziziyizibwa okutuusa nga abaddu ba Katonda bateekeddwako akabonero.

> And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.

> Awo oluvannyuma lw’ebyo nalaba bamalayika bana bayimiridde ku nkomerero ennya z’ensi, nga bakutte empewo ennya ez’ensi, empewo ereme kuvuga ku nsi newaakubadde ku nnyanja newaakubadde ku muti gwonna. Era ne ndaba omalayika omulala ng’ayambuka okuva ebuvanjuba, ng’alina akabonero ka Katonda omulamu; n’ayogerera waggulu n’eddoboozi ddene eri bamalayika bana, abaaweereddwa okukola obulabe ku nsi ne ku nnyanja, ng’agamba nti, Temukola obulabe ku nsi, newaakubadde ku nnyanja, newaakubadde ku miti, okutuusa lwe tuteekeko akabonero ku ndiinda za abaddu ba Katonda waffe. Okubikkulirwa 7:1-3.

Ezekiel’s second prophecy was directed to the wind, and the life that the wind delivered unto the bodies came from the message of the four winds. In verses eight through ten, in Ezekiel thirty-seven the words that appear either as “wind” or “breath” is the same Hebrew word in each occurrence. God breathed into Adam, the breath of life, and in Ezekiel the breath of life is the message of the sealing of the one hundred and forty-four thousand that comes from the four winds. That message delivers God’s creative power to the bodies that have been brought together in the valley of death, by the first message. The message of the four winds is the message of Islam bringing judgment upon the United States for the Sunday law. It is the message of the Midnight Cry.

Obunnabbi bwa Ezekyeri obw’okubiri bwatuusibwa eri empewo, era obulamu empewo lwe yaleeta eri emibiri lwava mu bubaka bw’empewo ennya. Mu Ezekyeri 37:8–10, ebigambo ebirabikira ng’ “empewo” oba “omukka” by’ekkigambo kye kimu mu Lwebbulaniya buli weebiwandiikiddwa. Katonda n’afuuyira mu Adamu omukka gw’obulamu, era mu Ezekyeri omukka ogw’obulamu gwe gubaka ogw’okuteekebwako akabonero kw’abo 144,000 okugava mu mpewo ennya. Obubaka obwo buwa amaanyi g’obutonzi ga Katonda eri emibiri egyakuŋaanyiziddwa wamu mu kiwonvu ky’okufa olw’obubaka obusooka. Obubaka bw’empewo ennya ye bubaka bwa Islam obuleeta okusala omusango ku Amerika olw’etteeka lya Sande. Obubaka buno bwe bumu n’obubaka bw’okukaaba okw’omu ttumbi ly’ekiro.

The hidden history of the seven thunders begins with a disappointment, which begins the tarrying time. In Revelation eleven when the two prophets were slain on July 18, 2020, the tarrying time began. Ezekiel was among the dead when the Lord asked Ezekiel if the two witnesses that are dead in the street could live.

Ebyafaayo ebyama eby’obubwatuka musanvu bw’enkuba bitandika n’okufirwamu essuubi, ekyo ne kitandika ekiseera eky’okulindirira. Mu Okubikkulirwa ekkumi n’emu, bannabbi babiri bwe baattibwa nga July 18, 2020, ekiseera eky’okulindirira ne kitandika. Ezekyeri yali mu bafu mu kiseera Omukama lwe yabuuza Ezekyeri oba abajulirwa babiri abali bafu mu luguudo basobola okuddamu okulama.

> The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones, And caused me to pass by them round about: and, behold, there were very many in the open valley; and, lo, they were very dry. And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. Ezekiel 37:1–3.

> Omukono gwa Mukama gwali ku nze, n'aŋŋitwala mu Mwoyo gwa Mukama, n'anteeka wakati mu kiwonvu nga kijjudde emifupa; n'antambuza okwetooloola ebifupa ebyo; era, laba, byali bingi nnyo mu kiwonvu eky'eggule; era, laba, byali bikaze nnyo. N'aŋŋamba nti, Mwana w'omuntu, emifupa gino gisobola okubeera miramu? Ne mmuddamu nti, Ai Mukama Katonda, ggwe omanyi. Ezekiel 37:1-3.

In verse seven, when Ezekiel delivers the first of the two prophecies the message was simply, “O ye dry bones, hear the word of the Lord.” John, in the Revelation records, “blessed are those who hear the words of the prophecy of this book.” Ezekiel represents the dead dry bones who are blessed, as those who hear Ezekiel’s command to hear the Word of the Lord, and His Word is Truth. In chapter two of Ezekiel, the experience of those who hear God’s word is described.

Mu olunnyiriri olw’omusanvu, Ezekyeri bwe yabuulira obunnabbi obusooka ku bbiri, obubaka bwali buno bwokka: “Mmwe magumba amakalu, muwulire Ekigambo kya Mukama.” Yokaana, mu Kitabo ky’Okubikkulirwa, yawandiika nti, “Balina omukisa abo abawulira ebigambo eby’obunnabbi eby’ekitabo kino.” Ezekyeri alaga nti amagumba amakalu agafu abalina omukisa be abo abawulira ekiragiro kye nti, “Muwulire Ekigambo kya Mukama”; era Ekigambo kye mazima. Mu mutwe ogw’okubiri ogwa Ezekyeri, wategeezebwa ebyo bye bayitamu abo abawulira Ekigambo kya Katonda.

> And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 2:1, 2.

> Ate n’aŋŋamba nti, Omwana w’omuntu, nyimirira ku bigere byo, ndyogera naawe. Awo Omwoyo n’ayingira mu nze bwe yayogera nange, n’aŋŋimika ku bigere byange, ne mpulira oyo eyali ayogera nange. Ezekyeri 2:1, 2.

In Revelation eleven, when the dead bodies hear the Word of the Lord, the Comforter enters into them and they stand on their feet. It is the Comforter that sets them on their feet.

Mu Okubikkulirwa essuula kkumi n’emu, emirambo bwe giwulira Ekigambo kya Mukama, Omubeezi agiyingiramu ne giyimirira ku bigere. Omubeezi ye agiyimiriza ku bigere.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.

> Era oluvannyuma lw’ennaku ssatu n’ekitundu, Omwoyo gw’obulamu oguva eri Katonda ne guyingira mu bo, ne bayimirira ku bigere byabwe; era entiisa enkulu yaggwa ku abo abaabalaba. Okubikkulirwa 11:11.

The standing up of the dead is step number one, in a two-step process that raises them out of their graves to become the ensign that is lifted up at the judgment of the Sunday law. When they stand in chapter eleven, “great fear” comes upon those that see them.

Okuyimirira kw’abafu kye kitundu ekisooka mu nteekateeka ey’ebitundu bibiri ebabaggyamu okuva mu ntaana zaabwe okubafuula ekibendera ekiyimusibwa mu kusalibwa omusango ogw’etteeka lya Ssande. Bwe bayimirira mu ssuula kkumi n’emu, “entiisa ennene” ejja ku abo ababalaba.

> And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the Lord, whose fire is in Zion, and his furnace in Jerusalem. Isaiah 31:9.

> Era aligenda mu kigo kye eky’amaanyi olw’entiisa, n’abaami be balitya ekibendera, bw’ayogera Mukama, omuliro gwe guli mu Sayuuni, n’ekyoto kye mu Yerusaalemi. Isaaya 31:9.

The Midnight Cry message of Millerite history was the second part of the second angel’s message. The second angel’s message produced a separation of the Millerites from the churches that were then identified as the daughters of Babylon, and the faithful were called out to come and stand with the Millerites. A ‘body’ of believers was formed by that message, and then the second step was the message of the Midnight Cry that joined and added power to the second message. The Millerites then became a mighty army that took the message like a tidal wave across the land. That two-step process is the two voices of Revelation eighteen, and it is the identical process of the resurrection of the dead dry bones in Ezekiel who were slain in the street of Revelation eleven.

Obubaka bw’Okubodooka okw’omu ttumbi mu byafaayo by’Abamillerite bwali ekitundu ekyokubiri ky’obubaka bw’omalayika ow’okubiri. Obubaka bw’omalayika ow’okubiri bwavaamu okwawukana kw’Abamillerite okuva mu amakkanisa agaategeerekeka olwo ng’abawala ba Babulooni, era abeesigwa ne bayitibwa okuvaayo okujja okuyimirira wamu n’Abamillerite. Obubaka obwo ne butondeza ekibiina ky’abakkiriza, era omutendera ogw’okubiri gwali obubaka bw’Okubodooka okw’omu ttumbi obweyunga ku bubaka obw’okubiri ne bubuyongera amaanyi. Awo Abamillerite ne bafuuka eggye ery’amaanyi eryatwala obubaka ng’omuyengo omunene gw’ennyanja guyita mu nsi. Omulimu ogwo ogw’ebitundu bibiri gwe ddoboozi ebbiri ebyogerwa mu Okubikkulirwa ekkumi n’omunaana, era gwe gumu ddala n’enkola ey’okuzuukira kw’amagumba amakalu agafu mu Ezekyeri, agattibwa mu kkubo mu Okubikkulirwa kkumi n’emu.

> “Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues; for her sins have reached unto heaven, and God hath remembered her iniquities. This message seemed to be an addition to the third message, and joined it, as the midnight cry joined the second angel’s message in 1844.” Spiritual Gifts, volume 1, 195, 196.

> "Bamalayika baatumibwa okuyamba Malaika ow’amaanyi ava mu ggulu, era ne mpulira amaloboozi agaalabika ng’agawuliribwa wonna, nti, Muvengamu, abantu bange, mulemenga okwetabamu mu bibi bye, era mulemenga okutuusibwako bikolimo bye; kubanga ebibi bye bituuse okutuuka mu ggulu, era Katonda ajjukidde ebikolwa bye eby’obutali butuukirivu. Obubaka buno bwalabika ng’okwongerako ku bubaka obw’okusatu, era ne bweyunga nabwo, nga ekukoowoola eky’omu ttumbi ly’ekiro bwe kyeyunga ku bubaka bwa malaika ow’okubiri mu 1844." Spiritual Gifts, volume 1, 195, 196.

The first waymark in the hidden history of the seven thunders, is the disappointment which begins the tarrying time. The tarrying time is a period of time that is represented as three and a half days, which is a symbol of the wilderness. At the end of the forty years of wandering in the wilderness, Joshua led a mighty army into the Promised Land. At the end of the three and a half days, Ezekiel is taken to the valley of death, and is told to command the dead bodies to “hear the word of the Lord.” Ezekiel is a “voice” crying in the wilderness. The command to hear the Word of the Lord brings the body parts together, but they are not yet alive, they are not yet an army, they are not yet sealed. The “word of the Lord” which is spoken by Ezekiel in chapter two, identifies that when the Comforter arrives, God’s people stand, while they simultaneously hear the Word of the Lord. Christ promised He would send the Comforter, three and a half days after they were murdered in the street.

Akabonero akalaga ekkubo akasooka mu byafaayo ebikwekeddwa eby’ebibwatuka by’enkuba musanvu, ke kugwaamu essuubi okutandikiza ebbanga ery’okulindirira. Ebbanga ery’okulindirira lye bbanga ery’okiseera eriragibwa ng’ennaku ssatu n’ekitundu, nga lye kifaananyi ky’eddungu. Ku nkomerero y’emyaka amakumi ana egy’okutembeyera mu ddungu, Yoswa yakulembera eggye ery’amaanyi n’alitwala mu Nsi eyasuubizibwa. Ku nkomerero y’ennaku ssatu n’ekitundu, Ezeekyeri atwalibwa mu kiwonvu ky’okufa, era alagirwa alagirire emirambo nti, “muwulire ekigambo kya Mukama.” Ezeekyeri ye “ddoboozi” eryekaaba mu ddungu. Ekiragiro eky’okuwulira Ekigambo kya Mukama kikungaanya ebitundu by’emibiri wamu, naye tebannaba kufuna obulamu, tebannaba kufuuka eggye, tebannaba kuteekebwako akabonero. “Ekigambo kya Mukama” Ezeekyeri kye yayogera mu mutwe ogw’okubiri kiraga nti Omubeezi bw’atuuka, abantu ba Katonda bayimirira, nga mu kiseera kye kimu bawulira Ekigambo kya Mukama. Kristo yasuubiza nti ajja kutuma Omubeezi, ennaku ssatu n’ekitundu oluvannyuma lw’okuttibwa kwabwe mu luguudo.

Once standing, the bodies ‘who are not yet alive,’ are going to be given a second prophecy. The “voice that crieth in the wilderness” in Isaiah, asks what the prophecy is that he is to cry? The “message” that both Ezekiel, and the “voice” in Isaiah forty are commanded to present, is the message of Islam. When that prophecy is delivered, “Adam” comes to life as a mighty army. The living two witnesses then proclaim the message of Islam’s judgment upon the United States, because of the passage of the soon-coming Sunday law. The judgment of the Sunday law is the third waymark of the hidden history of the seven thunders. When it is fulfilled, the army is lifted up as an ensign to heaven, and is represented in Revelation fourteen.

Nga bimaze okuyimirira, emibiri ‘ebitannaba kulamu’ gijja okuweebwa obunnabbi obw’okubiri. Eddoboozi “erikaaba mu ddungu” mu Isaaya, libuuza nti obunnabbi bwe liri obw’alina okukaabira? Obubaka bwe baalagira Ezekyeri n’“eddoboozi” eryo mu Isaaya amakumi ana okutegeeza, ye bubaka bwa Buyisilamu. Obunnabbi obwo bwe buwerezeddwa, “Adamu” ajja kufuna obulamu ng’eggye ery’amaanyi. Abajulizi ababiri abalamu ne balangirira obubaka bw’okusala omusango kwa Buyisilamu ku United States, olw’okuyisibwa kw’etteeka lya Sande eririjja mu bwangu. Okusala omusango kw’etteeka lya Sande kwe kabonero ak’okusatu mu byafaayo ebikwekeddwa eby’ebikubwatuka by’enkuba musanvu. Bwe kituukiriziddwa, eggye liyimusibwa ng’ekibendera eri eggulu, era liragibwa mu Okubikkulirwa kkumi nnya.

> “I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God and sanctified through the truth, proclaim the three messages in their order.” Selected Messages, book 2, 387.

> Nnina obumanyirivu mu bubaka bwa malaika ow’olubereberye, ow’okubiri, n’ow’okusatu. Bamalayika balagibwa nga bawuuka wakati w’eggulu, nga babuulira ensi obubaka obw’okulabula, era nga bukwatira ddala ku bantu abali mu nnaku ez’enkomerero mu byafaayo by’ensi eno. Tewali awulira eddoboozi ly’abamalayika bano, kubanga kino kye kabonero akalaga abantu ba Katonda abakola mu kukwatagana n’eggye ly’eggulu. Abasajja n’abakazi, abateekerwamu omusana gw’Omwoyo wa Katonda era abatukuzibwa mu mazima, babuulira obubaka obusatu mu mpangirire. Obubaka Obulondeddwa, ekitabo 2, 387.

The ensign that is lifted up is the third angel that is flying in the midst of heaven, warning mankind against accepting the mark of the beast. The mighty army continues to present that message to the world, until Michael stands up and human probation closes.

Ekibendera ekisituliddwa waggulu kye malayika ow’okusatu abuuka mu makkati g’eggulu, ng’alabula abantu obutafuna akabonero k’ensolo. Eggye ery’amaanyi likyeyongera okutuusa obubaka obwo eri ensi yonna, okutuusa lwe Mikaeri ayimirira ne kiggala ekiseera ky’ekisa ky’abantu.

We will continue these thoughts in the next article.

Tujja okwongera ku birowoozo bino mu kiwandiiko ekiddako.

> And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Matthew 25:6.

> Era mu ttumbi ly'ekiro ne wabaawo eddoboozi nga ligamba nti: Laba, omugole ajja; muveyo musisinkane naye. Matayo 25:6.

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