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

Ekitabo kya Yoweeri n'Ekkanisa ya Abadiventisti ab’olunaku olw’omusanvu ey’e Laodikya - Namba Musanvu

Number Seven

Ennamba musanvu

Author

Jeff Pippenger

Published

December 9, 2025

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In the first few articles we included the passage from The Desire of Ages which addresses Christ presenting the parable of the vineyard to the quibbling Jews. The parable of the song of the vineyard is also the song of Moses and the Lamb which the one hundred and forty-four thousand, and inspiration informs us that a “song” in prophecy represents an “experience.” The one hundred and forty-four thousand follow the Lamb whithersoever He goeth, so they will walk through the same experience as did Christ and Moses. Christ as the omega of ancient Israel’s prophetic history and Moses the alpha of ancient Israel’s prophetic history both lived in parallel periods when a former covenant people were being passed by and as a new covenant people were being chosen. The one hundred and forty-four thousand sing the song of Moses and of the Lamb by experiencing a history when a former covenant people are being passed by—while the Lord enters into covenant with His final covenant people.

Mu biwandiiko byaffe ebyasooka twateekamu ekitundu okuva mu The Desire of Ages ekikwata ku Kristo ng’ababuulira Abayudaaya abawakkanira olugero lw’ennimiro y’ezabbibu. Olugero olw’enyimba y’ennimiro y’ezabbibu lwe luyimba lwa Musa n’Omwana gw’Endiga lwe liyimbibwa aba emitwalo kkumi mu nnya, era okusikirizibwa kututegeeza nti “ennyimba” mu bunnabbi emeemererwa “obumanyirivu.” Aba emitwalo kkumi mu nnya bagoberera Omwana gw’Endiga yonna gy’agenda, n’olwekyo bajja kuyitamu obumanyirivu obumu nga Kristo ne Musa bwe baayitamu. Kristo ng’omega w’ebyafaayo eby’obunnabbi eby’Isirayiri ey’edda ne Musa ng’alpha w’ebyafaayo eby’obunnabbi eby’Isirayiri ey’edda, bombi baabeerawo mu biseera ebifaanagana nga abantu b’endagaano ab’edda bayitibwanga mu maaso era nga abantu b’endagaano empya balondwanga. Aba emitwalo kkumi mu nnya bayimba oluyimba lwa Musa n’olw’Omwana gw’Endiga olw’okuyitamu ebyafaayo nga abantu b’endagaano ab’edda bayitibwanga mu maaso, nga Mukama ng’ayingira mu ndagaano n’abantu be b’endagaano ey’enkomerero.

Prophetically when Christ was presenting the parable it aligns with Peter addressing the quibbling Jews at Pentecost. In the final crisis, Jesus presenting the parable to the quibbling Jews, represents those who are singing the song of the vineyard to the drunkards of Ephraim. Peter is presenting the same song at Pentecost, only he is singing in the key of Joel. The song of the vineyard is the song of a former covenant people being divorced during the same time that a new covenant people are being married to the Lord. The virgins who were disappointed and entered into the tarrying time were waiting for the marriage, and the perfect fulfillment would be that they are waiting for the sealing of the one hundred and forty-four thousand.

Mu ngeri ey’obunnabbi, bwe Kristo yali ng’awa olugero, kikwatagana ne Peetero bwe yabuulira Abayudaaya abayeekayanira ku Pentekosite. Mu kabi ak’enkomerero, Yesu okuleetera Abayudaaya abayeekayanira olugero kulaga abo abayimba oluyimba lw’ennimiro y’emizabbibu eri abanywa omwenge b’Efulayimu. Peetero aluleeta oluyimba olwo lumu ku Pentekosite, wabula ng’aluyimba mu kisumuluzo kya Yoweeri. Oluyimba lw’ennimiro y’emizabbibu lwe luyimba lw’abantu b’endagaano eyasooka nga bawawulibwa mu bufumbo mu kiseera kye kimu nga abantu b’endagaano empya bawasibwa eri Mukama. Abawala abawereere abamenyeka essuubi ne bayingira mu kiseera eky’okulindirira baali balindirira obugole, era okutuukirizibwa okutuukirivu kwe kuba nti balindirira okumakibwa akabonero kw’ab’omuwendo 144,000.

The book of Joel begins with its first chapter describing how God’s vineyard has been destroyed by the drinkers of wine and strong drink, who have had the “new wine” cut off from their mouths. As soon as Jesus informed the Jews their kingdom would be taken from them and given to a group of husbandmen who will bring forth the genuine fruits of the vineyard, Jesus switched gears and cited the cornerstone in the temple that was set aside, but which was destined to become the capstone. The beginning was going to be repeated at the end, and when this truth is set forth, it is represented as “marvelous.”

Ekitabo kya Yoweeri kitandika mu ssuula eyasooka nga kilaga engeri olusuku lw’emizabbibu lwa Katonda lwe lwazikirizibwa abanywa wayini n’omwenge ogw’amaanyi, be bennyini “omwenge omupya” gwabaggyibwako mu kamwa kaabwe. Bwe yamala okutegeeza Abayudaaya nti obwakabaka bwabwe bwanaggyibwako ne buweebwa ekibiina ky’abalimi abanaaleeta ebibala eby’amazima eby’olusuku lw’emizabbibu, Yesu n’akyusa enjogera n’ategeeza ku ejjinja erya musingi mu yeekaalu eryaali lyateekebwa ku bbali, naye eryaali litegekeddwa okufuuka wankaaki w’ekisenge. Entandikwa yali egenda okuddirwamu ku nkomerero, era amazima gano bwe gateekebwawo, galabikibwa nga “ky’ewunyisa.”

The “rule of first mention” in God’s Word informs us that because Joel first addresses the destruction of the vineyard that it is the primary point of his testimony. Joel is not alone for every major prophet begins their testimony addressing the sins and lost condition of Israel.

Eteeka ery’okusooka okwogerwako mu Kigambo kya Katonda litutegeeza nti, kubanga Yoweeri asooka kwogerako ku kuwononebwa kw’ennimiro y’emizabbibu, ekyo kye kisonga ekikulu mu bujulizi bwe. Yoweeri tali yekka, kubanga buli nnabbi omukulu atandika obujulizi bwe ng’akwata ku bibi n’okubula kwa Isirayiri.

In Isaiah twenty-eight the “scornful men which rule” “Jerusalem” are represented as the “drunkards of Ephraim,” and as the “crown of pride.” “Crown” represents leadership and “pride” represents a satanic character.

Mu Isaaya amakumi abiri mu munaana, "abanyoomi abafuga" "Yerusaalemi" bakiikirizibwa nga "abatamiivu ba Efulayimu," era nga "engule ey'okwenyumiriza." "Engule" kikiikirira obukulembeze ate "okwenyumiriza" kikiikirira ekikula ekya Setaani.

The drunkards are contrasted with the remnant (“residue”) who become God’s “crown” of glory, for during the latter rain the Lord sets up His “kingdom of glory” as typified by Him setting up the “kingdom of grace” at the cross. The kingdom of grace at the cross typifies the kingdom of glory at the Sunday law.

Abatamiivu bagerageranyizibwa n’abasigalayo ("ekisigalayo") abafuuka "engule" ya Katonda ey’ekitiibwa, kubanga mu nkuba ey’oluvannyuma Mukama assaawo "obwakabaka bw’ekitiibwa" bwe, nga bwe kifaananyizibwa bwe yassaawo "obwakabaka bw’ekisa" ku musalaba. Obwakabaka bw’ekisa ku musalaba bufaananyiriza obwakabaka bw’ekitiibwa ku tteeka erya Sande.

The latter rain began on 9/11 when the sealing of the one hundred and forty-four thousand and the judgment of the living also began. In the sealing time the outpouring of the Holy Spirit began at 9/11, as Jesus breathed a few drops. It is the foundation and the outpouring of the Holy Spirit at the Midnight Cry that is the capstone. “Marvelous” is a symbol of the period of the outpouring of the spirit from “9/11 unto the Sunday law.”

Enkuba ey’enkomerero yatandika ku 9/11, era ne kutandikawo okuteekebwako akabonero kw’aba emitwalo kkumi n’enya n’enkumi nnya, n’okusala omusango gw’abalamu. Mu bbanga ly’okuteekebwako akabonero, okuyiwa kw’Omwoyo Omutukuvu kwatandika ku 9/11, ng’Yesu afuuwa amatonzi amatono. Kino kye kisimbawo omusingi, ate okuyiwa kw’Omwoyo Omutukuvu ku ‘Midnight Cry’ kwe ejjinja ery’okumaliriza. "Marvelous" kye kibonero eky’ebbanga ly’okuyiwa kw’omwoyo okuva ku "9/11 okutuuka ku tteeka lya Sande."

The parallel, yet opposite symbolism of the “crown” representing leadership is set forth in the narrative of Isaiah twenty-eight when the drunkards who rule Jerusalem are passed by and the leadership of God’s church is given to the residue. This illustrates the parable of the vineyard. The drunkard’s crown is removed and the one hundred and forty-four thousand are then the crown which represents Christ’s kingdom. Isaiah teaches the same truth in chapter twenty-two when Shebna is cast into a far country and replaced with Eliakim. Whether it is the drunkards of Ephraim or Shebna in chapter twenty-two they both represent the leadership of God’s former covenant people being passed by.

Okufaananyizibwa okw’“engule” okulaga obukulembeze, okutambulagana naye kyokka nga kw’enjawulo, kusimbibwa mu ebyawandiikibwa bya Isaaya 28, bwe abatamiivu abalamulira Yerusaalemi bayitibwako, ne obukulembeze bw’ekkanisa ya Katonda ne buweebwa abasigaddeyo. Kino kiraga olugero lw’ennimiro y’emizabbibu. Engule y’omutamiivu eggyibwawo, era abo 144,000 ne bafuuka engule eriraga obwakabaka bwa Kristo. Isaaya ayigiriza amazima g’emu mu kitundu 22, lwe Shebna asuulibwa mu nsi ey’ewala era n’asikizibwa Eliakim. Obanga be abatamiivu ba Efulayimu oba Shebna mu kitundu 22, bombi balaga nti obukulembeze bw’abantu ba Katonda b’endagaano ey’edda buyitibwako.

Zechariah identifies the Triumphal Entry, which is also the Midnight Cry, and the verses that follow agree with Isaiah by identifying God’s people as a crown.

Zekaliya alambulula Okuyingira okw’obuwanguzi, era kino kye kimu n’Okukaaba okw’omu ttumbi ly’ekiro, ate n’ebyawandiikibwa ebiddako bikkiriziganya ne Isaaya nga biraga abantu ba Katonda ng’engule.

> Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. And I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the battle bow shall be cut off: and he shall speak peace unto the heathen: and his dominion shall be from sea even to sea, and from the river even to the ends of the earth.

> Sanyuka nnyo, ggwe muwala wa Sayuuni; yogerera waggulu, ggwe muwala wa Yerusaalemi: laba, kabaka wo ajja gy’oli: omutuukirivu era omulokozi; omuwombeefu, ng’atudde ku ndogoyi, era ku kyana ky’endogoyi, omwana w’endogoyi. Era ndimenyaamu eggaali ly’olutalo mu Efulayimu, n’embalaasi mu Yerusaalemi, n’omutego ogw’olutalo gunaatemwa: era anaayogera emirembe eri amawanga: era alifuga okuva ku nnyanja okutuuka ku nnyanja, n’okuva ku mugga okutuukira ddala ku nkomerero z’ensi.

> As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water.

> Naye naawe, olw’omusaayi gw’endagaano yo, nasumulula abasibe bo okuva mu ekinnya ekitalimu mazzi.

> Turn you to the strong hold, ye prisoners of hope: even today do I declare that I will render double unto thee; When I have bent Judah for me, filled the bow with Ephraim, and raised up thy sons, O Zion, against thy sons, O Greece, and made thee as the sword of a mighty man.

> Mukyuke mudduukire mu kigo ek’amaanyi, mmwe abasibe ab’ensuubi: era ne leero ntegeeza nti ndibaddiza emirundi ebiri; bwe ndimaze okuvunnika Yuda ku lwange, ne njuza omutego gw’obusaale n’Efulayimu, ne nzuukiza batabani bo, ggwe Sayuuni, okulwana ne batabani bo, ggwe Bugiriki, ne nkufuula ng’ekitala ky’omusajja omuzira.

> And the Lord shall be seen over them, and his arrow shall go forth as the lightning: and the Lord God shall blow the trumpet, and shall go with whirlwinds of the south. The Lord of hosts shall defend them; and they shall devour, and subdue with sling stones; and they shall drink, and make a noise as through wine; and they shall be filled like bowls, and as the corners of the altar. And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. For how great is his goodness, and how great is his beauty! corn shall make the young men cheerful, and new wine the maids. Zechariah 9:9–17.

> Era Mukama alibonekera waggulu waabwe, omusaale gwe gunafuluma ng’omumyansa; era Mukama Katonda alafuuyira ekkondeere, era aligenda n’emiyaga egy’amaserengeta. Mukama ow’eggye alibawalwanirira; era balirya, ne bawangula n’amayinja g’ekikonde; era balinywa, ne bawogoona ng’abanywedde wayini; era balijjula ng’ebibya, ng’amakona g’ekyoto. Era Mukama Katonda waabwe alibawonya ku lunaku olwo ng’ekisibo ky’abantu be; kubanga baliba ng’amayinja g’engule, nga batumbuddwa ng’ekibendera ku nsi ye. Kubanga kinene bitya ekisa kye, era kinene bitya obulungi bwe! Eŋŋaano erireetera abavubuka essanyu, n’ewayini empya abawala. Zekaliya 9:9-17.

Verse eleven (9/11) states, “As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water.” Christ confirmed the covenant with many for one week, and the week began at His baptism. For three and a half years Christ walked among men and in the concluding period of those three and a half years Christ fulfilled Zechariah’s prediction identifying the triumphal entry of the Messiah into Jerusalem. The Midnight Cry began a period which led to Christ’s death, burial and resurrection. Christ’s baptism represents His death, burial and resurrection, so the beginning and ending of the period of three and a half years are the same.

Olunyiriri olw’ekkumi n’emu (9/11) lugamba, “Naye naawe, olw’omusaayi gw’endagaano yo, nabaggya abasibe bo okuva mu kisiba ekitaliimu mazzi.” Kristo yakakasa endagaano n’abangi okumala wiiki emu, era wiiki eyo yatandika ku kubatizibwa kwe. Okumala emyaka esatu n’ekitundu Kristo yatambulira mu bantu, era mu nkomerero y’ebbanga eryo ery’emyaka esatu n’ekitundu Kristo yatuukiriza obunnabbi bwa Zekaliya obulaga okuyingira okw’obuwanguzi kwa Masiya mu Yerusaalemi. Okukaaba okw’essaawa ya ttumbi kwatandika ebbanga eryatuusa ku kufa kwa Kristo, okuziikibwa n’okuzuukira kwe. Obubatizo bwa Kristo bukiikirira okufa kwe, okuziikibwa n’okuzuukira kwe, n’olwekyo entandikwa n’enkomerero y’ebbanga ery’emyaka esatu n’ekitundu biri bimu.

Christ’s baptism typifies 9/11, and 9/11 marks the beginning of a period that ends at the Sunday law. At 9/11 the latter rain began to sprinkle and at the Sunday law it is poured out without measure as typified by Christ breathing upon the disciples a few drops of rain in advance of the outpouring at Pentecost.

Obatizibwa bwa Kristo bufaananyiriza 9/11, era 9/11 lulaga entandikwa y’ekiseera ekiggwa ku tteeka lya Ssande. Ku 9/11 enkuba ey’oluvannyuma yatandika okutonnya tonnya, ate ku tteeka lya Ssande efukibwa awatali kipimo, nga kifaananyizibwa Kristo bwe yafuuwira abayigirizwa amatonnyi amatono g’enkuba nga tekunnaba kubeerawo kufukibwa okwaliwo ku Pentekosite.

Zechariah 9:11 aligns with 9/11 and also the Midnight Cry which leads to the Sunday law. At 9/11 the Laodicean message arrived as present truth as it had done in 1856 and 1888. The Laodicean message is given to people who are unaware that they are dead. They are in a “pit” with no latter rain message, for their pit has no water. If Laodicea would just respond to the knocking on their hearts the Lord would raise them out of the pit, for until probation closes at the Sunday law they are “prisoners of hope.”

Zekaliya 9:11 ekwatagana ne 9/11 era n’okukaaba okw’ekitundu ekiro okutwala ku tteeka lya Ssande. Ku 9/11, obubaka bwa Lawodikiya bwatuka nga amazima ag’essaawa eno, nga bwe bwakola mu 1856 ne 1888. Obubaka bwa Lawodikiya buweebwa abantu abatamanya nti bafu. Bali mu "kinnya" nga tebalina bubaka bw’enkuba ey’enkomerero, kubanga ekinnya kyabwe tekirimu mazzi. Singa Ab’e Lawodikiya baddamu okuwanukula eri okukkuba ku mitima gyabwe, Mukama yandibawanudde n’abaggya mu kinnya, kubanga okutuusa okuggala kw’ekiseera ky’okugezebwa ku tteeka lya Ssande bali "abafungwa b’essuubi."

> As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water. Turn you to the strong hold, ye prisoners of hope: even to day do I declare that I will render double unto thee. Zechariah 9:11, 12.

> Naawe era, olw’omusaayi gw’endagaano yo, nnafulumya abasibe bo okuva mu bunnya obutalimu mazzi. Mukkomewo eri ekigo eky’amaanyi, mmwe abasibe b’ensuubi: era ne leero ntegeeza nti ndikusasula emirundi ebiri. Zekaliya 9:11, 12.

9/11 empowered the message which arrived in 1989. That message is the third angel’s message, but in the structure and terms of the Millerite reformatory movement, 1989 marked the arrival of the first angel. The first angel’s message was empowered on August 11, 1840 by a fulfillment of a prophecy concerning Islam, and it identifies that 1989’s arrival of the third angel would be empowered by a fulfillment of a prophecy concerning Islam.

9/11 yakunyweza obubaka obwatuuka mu 1989. Obubaka obwo bwe bwa malayika ogw’okusatu, naye mu nteekateeka n’ebigambo by’ekibiina ky’ennongosereza eky’Abamillerite, omwaka gwa 1989 gwali akabonero akalaga okujja kwa malayika ogw’olubereberye. Obubaka bwa malayika ogw’olubereberye bwakunywezebwa nga 11 Agusito 1840 olw’okutuukirira kw’obunnabbi obukwata ku Obusiraamu, era bulaga nti okujja kwa malayika ogw’okusatu mu 1989 kujja kukunywezebwa olw’okutuukirira kw’obunnabbi obukwata ku Obusiraamu.

When the prophecy of Islam was confirmed on August 11, 1840 the angel of Revelation ten descended, thus typifying the descent of the angel of Revelation eighteen on 9/11. The empowerment of the first angel in 1840, and the empowerment of the second angel in 1844 both typify the empowerment of the third angel on 9/11. July 18, 2020 was the arrival of the second angel as typified by the first disappointment of the Millerites on April 19, 1844. The histories of both empowerments of the first and second angels of Millerite history, and also the history of the empowerment of the third angel on 9/11 provide witnesses to the empowerment of the message of the Midnight Cry that arrived in July 2023.

Bwe bwakakasibwa obunnabbi bw’Isilamu nga 11 August 1840, malayika owa Okubikkulirwa ekkumi ne yakka, era ekyo ne kiba ekifaananyi eky’okukka kwa malayika owa Okubikkulirwa ekkumi n’omunaana ku 9/11. Okugabwa amaanyi kwa malayika ow’olubereberye mu 1840, n’okugabwa amaanyi kwa malayika ow’okubiri mu 1844, byombi byafaananyiriza okugabwa amaanyi kwa malayika ow’okusatu ku 9/11. July 18, 2020 kyali okutuuka kwa malayika ow’okubiri nga bwe kyafaananyizibwa okugwaamu essuubi okusooka kw’Abamiller ku 19 April 1844. Ebyafaayo by’okugabwa amaanyi ebyombi ebya malayika ow’olubereberye n’ow’okubiri mu byafaayo by’Abamiller, era n’ebyafaayo by’okugabwa amaanyi kwa malayika ow’okusatu ku 9/11, biwa obujulizi ku kugabwa amaanyi kw’obubaka bwa Midnight Cry okwatuuka mu July 2023.

The period of the sealing begins at 9/11 and ends at the Sunday law. It begins with Christ breathing a few drops of the latter rain and ends with tongues of fire carrying a message to the world at Pentecost. Peter identified Pentecost as a fulfillment of Joel. That being the fact of the matter it establishes that Christ’s breathing was also a fulfillment of Joel, for the Pentecostal season has a specific beginning and ending that demonstrates that the alpha is also the omega. The day of Christ’s resurrection the barley first fruit offering was made, and fifty days later on Pentecost the wheat first fruit offering was lifted up. 9/11 typifies the Midnight Cry that arrives just before and leads to the Sunday law. The perfect fulfillment of Zechariah 9:9 representation of the Midnight Cry is post-July 2023.

Ekiseera eky’okuteekebwako akabonero kitandika ku 9/11 era kiggwa ku tteeka erya Ssande. Kitandika Kristo bwe yafuuyira amatondo amatono g’enkuba ey’oluvannyuma, era kiggwa n’ennimi z’omuliro ezitwala obubaka eri ensi yonna ku Pentekosite. Peetero yalaga nti Pentekosite kyali okutuukirizibwa kwa Yoweeri. Bwe kityo, kikakasa nti okufuuyira kwa Kristo nako kwali okutuukirizibwa kwa Yoweeri, kubanga ekiseera kya Pentekosite kirina entandikwa n’enkomerero enkalakalira, ebiraga nti Alufa ye y’oyo era ne Omega. Ku lunaku lwa kuzuukirwa kwa Kristo kyaweereddwa ekiweebwayo ky’ebibala eby’olubereberye bya sayiri, era oluvannyuma lw’ennaku amakumi ataano ku Pentekosite kyaweereddwawo ekiweebwayo ky’ebibala eby’olubereberye bya ngano. 9/11 kiraga mu kifaananyi Okukaaba okw’ettumbi ly’ekiro okutuuka nga katono nga tennaba kutuuka ku tteeka erya Ssande, era ne kitwala ku tteeka eryo. Okutuukirizibwa okutuufu ddala kw’ekifananyi ky’Okukaaba okw’ettumbi ly’ekiro mu Zekkaliya 9:9 kuli oluvannyuma lwa Julaayi 2023.

> Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. Zechariah 9:9.

> Sanyuka nnyo, ggwe muwala wa Sayuuni; gololera eddoboozi, ggwe muwala wa Yerusaalemi: laba, kabaka wo ajja gy'oli; mutuukirivu era alokola; omuwombeefu, ng'atudde ku ndogoyi, ye ku kyana ky'endogoyi, omwana w'endogoyi. Zekaliya 9:9.

So Zechariah agrees with Isaiah’s symbolization of God’s people being a crown, but he adds that the crown is also the ensign when he recorded, “for they shall be as the stones of a crown, lifted up as an ensign upon his land“, and Zechariah further echoes the joy associated with Joel’s symbols of “corn” and “new wine,” by stating, “corn shall make the young men cheerful, and new wine the maids.” As we consider the record of the drunkards of Ephraim in chapter twenty-eight, take note that this is the biblical chapter that identifies the “rest and the refreshing.” This is one of the primary passages in the Scriptures concerning the latter rain, so these drunkards of Ephraim must be the same drunks Joel speaks of.

Noolwekyo Zekaliya akkiriziganya n’Isaaya nti abantu ba Katonda bayimirizibwa ng’engule, naye agattako nti engule era kye kibendera bwe yawandiika nti, “kubanga banaabanga ng’amayinja g’engule, bayanikiddwa waggulu ng’ekibendera ku nsi ye”; era Zekaliya n’addamu okulaga essanyu erigattiddwa ku bifaananyi bya Yoweeri eby’ “eŋŋaano” n’ “omwenge omuggya,” bwe yagamba nti, “eŋŋaano linaasanyusa abavubuka, n’omwenge omuggya abawala.” Nga tutunuulira ebyawandiiko ebikwata ku batamiivu ba Efulayimu mu ssuula amakumi abiri mu munaana, mutegeere nti lino lye ssuula erya Baibuli eritegeeza “okuwummula n’okuzzaamu amaanyi.” Kino kye kimu ku bitundu ebikulu mu Byawandiikibwa ebikwata ku mvula ey’oluvannyuma, kale abatamiivu ba Efulayimu bano balina okuba be bamu batamiivu Yoweeri by’ayogerako.

> Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. The crown of pride, the drunkards of Ephraim, shall be trodden under feet: And the glorious beauty, which is on the head of the fat valley, shall be a fading flower, and as the hasty fruit before the summer; which when he that looketh upon it seeth, while it is yet in his hand he eateth it up. In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. …

> Zibasanze engule y’amalala, eri abasinziiddwa omwenge ab’e Efulayimu, abo ab’ekitiibwa kyabwe ekirungi kifaanana ng’ekimuli ekikendeera, abali ku mutwe gw’ebiwonvu eby’obugagga by’abo abasinziiddwa omwenge! Laba, Mukama alina omu ow’amaanyi era omuzira; ng’ekibuyaga ky’omuzira n’omuyaga omuzikiriza, ng’omuggalo gw’amazzi amanene agayitiririra, anabisuula wansi ku nsi n’omukono. Engule y’amalala, abasinziiddwa omwenge ab’e Efulayimu, bajja okukandagirirwako: Era ekitiibwa ekirungi ekiri ku mutwe gw’ekiwonvu eky’obugagga kijja kufuuka ng’ekimuli ekikendeera, era ng’ekibala ekyaka amangu nga ebbanga ly’omu bbugumu terinnatuuka; oyo akirabye, nga kikyali mu mukono gwe, akirya akimalirize. Ku lunaku olwo Mukama ow’eggye ajja okuba engule ey’ekitiibwa, era n’engule ey’obulungi, eri abasigalawo mu bantu be, Era okuba omwoyo gw’okusalira ensonga eri oyo atuula okusalira ensonga, era okuba amaanyi eri abo abatwala olutalo okutuusa ku wankaaki. Naye nabo basobedde olw’omwenge, era olw’omwenge ogw’amaanyi baviiridde mu kkubo; kabona n’nabbi basobedde olw’omwenge ogw’amaanyi, bamiriddwa omwenge, baviiridde mu kkubo olw’omwenge ogw’amaanyi; basobera mu byolesebwa, ne bakanngwa mu musango. Kubanga emmeeza zonna zijjudde okusesema n’obukyafu, nga tewali n’aw’erirongoofu. ...

> Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned.

> Mukwatewo, mwewuunye; mukube enduru, mukube enduru: batamiidde, naye si wayini; beesittala, naye si mwenge omuzibu. Kubanga Mukama abaleetedde ku mmwe omwoyo gw’otulo olunene, n’aggalawo amaaso gammwe: bannabbi bammwe n’abafuzi bammwe, abalabi, yababikkidde. Era okubonekerwa kwonna kubafuuse ng’ebigambo by’ekitabo ekisibiddwa, kye batuusa eri oyo asomye, nga bagamba nti, “Kisome, nkusaba”; naye n’agamba nti, “Siiyinza; kubanga kisibiddwa.” Era ekitabo ne kiweebwa oyo at’asomye, nga bagamba nti, “Kisome, nkusaba”; naye n’agamba nti, “Siri musomye.”

> Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 28:1–8; 29:9–16.

> Kyenava Mukama n’ayogera nti, Kubanga abantu bano bansondekera n’akamwa kaabwe, era ne bampe ekitiibwa n’emimwa gyabwe, naye emitima gyabwe bagiggye wala ku nze; era okutya kwabwe eri nze kuyigirizibwa mu biragiro by’abantu: Noolwekyo, laba, ndikola omulimu ogw’akitalo mu bantu bano, omulimu ogw’akitalo n’ekyewuunyo; kubanga amagezi g’abagezi baabwe gunaazikirira, n’okutegeera kw’abategeevu kunaakwekebwa. Zibasanze abo abanoonya okukisa ennyo okuteesa kwabwe eri Mukama, ne bakola ebikolwa byabwe mu kizikiza, ne bagamba nti, Ani atulaba? era ani atumanyi? Mazima, okukyusa kwammwe ebintu okuzissa wansi waggulu kunaabalirwa ng’ettaka ly’omubumbi; kubanga ekikolebwa kinaagamba ku eyakikola nti, Teyankola? oba ekibumbibwa kinaagamba ku eyakibumba nti, Teyalina kutegeera? Isaaya 28:1-8; 29:9-16.

The Lord is going to do a “marvelous work” among the drunkards of Ephraim as he removes their wisdom and understanding, the very two elements associated with understanding the increase of knowledge when a prophetic message is unsealed. It is the wise who understand. Part of the “marvelous work” is removing the knowledge that is unsealed by the Lion of the tribe of Judah from the minds of the drunkards of Ephraim. The separation of the wise and wicked is part of the Lord’s “marvelous work.” It is the everlasting gospel. After Christ led the quibbling Jews through the parable of the vineyard and thus trapped them into pronouncing their own judgment, He asked a question from Psalm 118:

Mukama agenda okukola “ekikolwa eky’ewuunyisa” mu abanywa omwenge b’e Efulayimu nga aggyawo amagezi gaabwe n’okutegeera kwabwe, ebyo byennyini ebikwatagana n’okutegeera ennyongera y’okumanya bwe kigambo ky’obunnabbi kigulwawo. Ab’amagezi be bategeera. Ekitundu ky’“ekikolwa eky’ewuunyisa” kwe kuggyawo okuva mu birowoozo by’abanywa omwenge b’e Efulayimu okumanya kwe yaggulawo Empologoma ey’ekika kya Yuda. Okuwaawula ab’amagezi n’ababi kye kitundu ku “kikolwa eky’ewuunyisa” kya Mukama. Kino ye Enjiri ey’obutaggwaawo. Oluvannyuma Kristo bwe yayisa Abayudaaya abawakanawakana mu lugero lw’ennimiro y’emizabbibu era n’abakwata mu mutego ne beebasalira omusango bo bennyini, n’ababuuza ekibuuzo okuva mu Zabbuli 118:

> The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvelous in our eyes. This is the day which the Lord hath made; we will rejoice and be glad in it. Psalms 118:22–24.

> Ejjinja abazimbi be baagaana, lye lifuuse omutwe gw'eggono. Kino Mukama ye yakikola; kitalo mu maaso gaffe. Luno lwe lunaku Mukama lw'akoze; tusanyuke era tujaguze mwo. Zabbuli 118:22-24.

The Lord is to accomplish “a marvelous work and a wonder” upon the drunkards of Ephraim and it includes removing their ability to recognize truth. The “head stone of the corner” is marvelous in the eyes of those who possess Joel’s “new wine.”

Omukama agenda okutuukiriza "omulimu ogw’amaanyi era ogw’ekyewuunyo" ku banywi b’omwenge ab’e Efulayimu, era kuliko n’okubaggya obusobozi bwabwe obw’okumanya amazima. "Ejjinja omutwe gw’ensonda" kirabika nga ekyewuunyo mu maaso g’abo abalina "omwenge omupya" gwa Yoweeri.

The drunkards cannot read the book that is sealed whether it is the leadership represented as “learned” or the laity represented by the “not learned.” It is impossible for the drunkards to understand rightly the prophetic testimony of Scriptures as represented as “the book that is sealed.” The drunkards are also twice identified as being “out of the way.” Once again this is recorded in Isaiah twenty-eight a premier latter rain passage of Scripture, where Isaiah identifies the “rest and refreshing” that the drunkards would not hear. The “rest and refreshing” is a message, for it can be heard.

Abatamiivu tebasobola kusoma ekitabo ekisibiddwa akakompe, oba nga bali mu bukulembeze obukiikirirwa "abayigiriziddwa", oba mu bantu abawansi abakiikirirwa "abatayigiriziddwa". Tekisoboka ku batamiivu okutegeera mu ngeri entuufu obujulizi bw'obunnabbi obuli mu Byawandiikibwa obukiikirirwa nga "ekitabo ekisibiddwa akakompe". Abatamiivu era bayitiddwa emirundi ebiri "abava mu kkubo". Era kino kiwanjuddwa nate mu Isaaya 28, ekiwandiiko ekikulu ekyogerako ku "enkuba ey'enkomerero", mwe Isaaya yalambulula "okuwummula n'okuzza amaanyi" abatamiivu be baagaana okuwulira. "Okuwummula n'okuzza amaanyi" kye bubaka, kubanga kisoboka okuwulirwa.

That drunkenness has taken the drunkards out of the way of Jeremiah’s “old paths” which is the “way” to walk in and find the latter rain, represented as “rest” by Jeremiah. The rejection of the latter rain message by the drunkards of Ephraim is a specific subject of God’s Word. They are drunk because they refused to return to the foundational history which provides the blueprint for the history of the one hundred and forty-four thousand which is the history of the latter rain.

Obutamiivu obwo bubaggye abatamiivu ku kkubo erya ‘amakubo ag’edda’ aga Yeremiya—ekyo kye ‘kkubo’ eritambulirwamu ne basanga enkuba ey’oluvannyuma, Yeremiya gye yalaga ng’ ‘okuwummula’. Okugaana kwa batamiivu b’e Efulayimu ku bubaka bw’enkuba ey’oluvannyuma kwe nsonga entongole mu Kigambo kya Katonda. Batamiivu kubanga bagaanye okudda ku byafaayo eby’ensibuko ebikuwa ekyokulabirako eky’ebyafaayo bya 144,000, ebyo bye byafaayo by’enkuba ey’oluvannyuma.

The “marvelous work” that is accomplished upon the drunkards of Ephraim occurs during the outpouring of the latter rain. During the latter rain a testing message produces two classes of worshippers, which are illustrated by the “wine” which they partake of. The wicked have refused to base their prophetic application upon the lines of sacred history and those who employ the “line upon line” methodology of Isaiah twenty-eight partake of the “new wine.” The wicked’s drunkenness is manifested by their inability to understand prophecy, and their blind condition was caused by an unwillingness to return to the foundational old paths. Jesus rebuked the quibbling Jews by asking if they had ever read about the stone which is rejected, and becomes the head of the corner.

“Omulimu ogw’ewuunyisa” ogukolebwa ku batamiivu b’Efulayimu gutuukirira mu kufukibwa kw’enkuba ey’enkomerero. Mu nkuba ey’enkomerero obubaka obugezesa buvaamu ebika bibiri by’abasinza, nga bino biragirwa ku “wayini” gwe banywa. Ababi bagaanye okuzimba okutegeera kwabwe okw’obunnabbi ku migo gy’ebyafaayo ebitukuvu, ate abo abakozesa enkola ya “omugo ku mugo” eya Isaaya 28 banywa “wayini omupya.” Okutamiira kw’ababi kulabikira mu butayinza kwabwe okutegeera obunnabbi, era obuzibe bw’amaaso bwabwe bwava ku kutayagala kuddayo ku makubo ag’edda ag’ensibuko. Yesu yabaanenya Abayudaaya abagenyana mu bigambo ng’ababuuza obanga baalibadde basomye ku jjinja erigaanyizibwa ne lifuuka omutwe gw’ensonda.

The stone which becomes the head of the corner represents that the prophetic truth that the foundation or cornerstone is duplicated in the capstone. The alpha stone is also the omega stone. The primary prophetic principle which establishes and upholds the methodology of line upon line, (which is the methodology of the latter rain) is that the beginning of a thing illustrates the end of a thing. The primary prophetic principle in the Millerite movement was the day for a year principle that was confirmed when the angel of Revelation ten descended. The primary prophetic principle in the movement of the one hundred and forty-four thousand is that the beginning illustrates the end which was confirmed when the angel of Revelation eighteen descended.

Ejjjinja erifuuka omutwe gw’ensonda kiraga amazima g’obunnabbi nti omusingi oba ejjinja ery’ensonda kiddwamu mu ejjinja ery’omutwe. Ejjjinja ery’Aruufa era ye ly’ery’Omegi. Empagi enkulu ey’obunnabbi, eteekaawo era esigaza enkola ya ‘olunyiriri ku lunyiriri’ (nga ye nkola y’enkuba ey’enkomerero), ye eno: entandikwa y’ekintu ekyolesa enkomerero yaakyo. Empagi enkulu ey’obunnabbi mu kibiina ky’Abamillerite yali ensonga ey’okubala olunaku ng’omwaka, eyakkakasibwa malayika ow’Okubikkulirwa 10 bwe yakka. Empagi enkulu ey’obunnabbi mu kutambulira awamu kw’abantu 144,000 ye nti entandikwa ekyolesa enkomerero, ekyakkakasibwa malayika ow’Okubikkulirwa 18 bwe yakka.

God’s prophetic Word is very detailed in its explanation of the factors involved with the latter rain. One of those facts is that the drunkards of Ephraim are not capable of recognizing the latter rain, and this was typified by the Jews who were suggesting to Peter that the disciples were drunk. The main principle of the methodology is directly set forth as Alpha and Omega repeatedly within God’s Word, but the Word has been sealed unto them. The methodology, the main prophetic rule and the message of the latter rain are some of the sanctified themes in a prophetic line of history that is represented as a “marvelous work.”

Ekigambo kya Katonda eky’obunnabbi kirambirye nnyo mu kunnyonnyola ebikwata ku nkuba ey’oluvannyuma. Omu ku ebyo ye nti abanywammwenge ba Efulayimu tebasobola okutegeera enkuba ey’oluvannyuma, era kino kyalabikirizibwa mu Bayudaaya abaali bagamba Peetero nti abayigirizwa baasinzi. Eteeka erisinga obukulu ery’enkola eno liteekeddwawo butereevu mu Kigambo kya Katonda ng’Alpha ne Omega emirundi emingi, naye Ekigambo kyasibiddwa eri bo. Enkola eno, etteeka ery’obunnabbi erisinga obukulu, n’obubaka bw’enkuba ey’oluvannyuma by’emu ku nsonga entukuziddwa mu lunyiriri lw’ebyafaayo olw’obunnabbi oluyimirizibwa ng’ "ekikolwa eky’ewuunyisa".

> Again the word of the Lord of hosts came to me, saying, Thus saith the Lord of hosts; I was jealous for Zion with great jealousy, and I was jealous for her with great fury. Thus saith the Lord; I am returned unto Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called a city of truth; and the mountain of the Lord of hosts the holy mountain. Thus saith the Lord of hosts; There shall yet old men and old women dwell in the streets of Jerusalem, and every man with his staff in his hand for very age. And the streets of the city shall be full of boys and girls playing in the streets thereof.

> Era ekigambo kya Mukama ow’eggye kyajja gye ndi, nga kigamba nti, Bw’ati bw’ayogera Mukama ow’eggye: Nnali n’obuggya obunene ku lwa Sayuuni, era nnali n’obuggya eri ye n’obusungu obw’amaanyi. Bw’ati bw’ayogera Mukama: Nkomyewo e Sayuuni, era ndibeera wakati mu Yerusaalemi; era Yerusaalemi eriyitibwa ekibuga ky’amazima; era olusozi lwa Mukama ow’eggye liyitibwe olusozi olutukuvu. Bw’ati bw’ayogera Mukama ow’eggye: Abasajja abakadde n’abakazi abakadde banaatuulanga mu nguudo za Yerusaalemi, buli musajja n’omuggo gwe mu mukono gwe olw’okukaddiwa ennyo. N’enguudo z’ekibuga zijja kujjula abalenzi n’abawala nga bazannya mu nguudo zaakyo.

> Thus saith the Lord of hosts; If it be marvellous in the eyes of the remnant of this people in these days, should it also be marvellous in mine eyes? saith the Lord of hosts. Thus saith the Lord of hosts; Behold, I will save my people from the east country, and from the west country; And I will bring them, and they shall dwell in the midst of Jerusalem: and they shall be my people, and I will be their God, in truth and in righteousness. Thus saith the Lord of hosts; Let your hands be strong, ye that hear in these days these words by the mouth of the prophets, which were in the day that the foundation of the house of the Lord of hosts was laid, that the temple might be built. For before these days there was no hire for man, nor any hire for beast; neither was there any peace to him that went out or came in because of the affliction: for I set all men every one against his neighbour. But now I will not be unto the residue of this people as in the former days, saith the Lord of hosts. Zechariah 8:1–11.

> Bw’ati bw’ayogera Mukama w’eggye; Bwe kinaaba nga ky’amagero mu maaso g’ensigalira y’abantu bano mu nnaku zino, kinaabenga era ky’amagero mu maaso gange? bw’ayogera Mukama w’eggye. Bw’ati bw’ayogera Mukama w’eggye; Laba, ndikulokola abantu bange okuva mu nsi y’Ebuvanjuba ne mu nsi y’Ebugwanjuba; Era ndibaleeta, balibeeranga wakati mu Yerusaalemi: era balibanga abantu bange, nange ndibanga Katonda waabwe, mu mazima ne mu butuukirivu. Bw’ati bw’ayogera Mukama w’eggye; Emikono gyammwe ginywere, mmwe abawulira mu nnaku zino ebigambo bino okuva mu kamwa k’abannabbi, abaaliwo ku lunaku omusingi gw’ennyumba ya Mukama w’eggye lwe gwasimbibwa, eri okuzimbibwa kwa yeekaalu. Kubanga emabega w’ennaku zino tewaali mpeera eri omuntu, so tewaali mpeera eri ensolo; so tewaali mirembe eri avaayo newaakubadde ayingira olw’obonaabona: kubanga nateeka buli muntu, buli omu, ku muliraanwa we. Naye kaakano sijja kuba eri ensigalira y’abantu bano nga mu nnaku ezaasooka, bw’ayogera Mukama w’eggye. Zekaliya 8:1-11.

Zechariah states, “Let your hands be strong, ye that hear in these days these words by the mouth of the prophets, which were in the day that the foundation of the house of the Lord of hosts was laid, that the temple might be built.” What strengthens God’s people is the message of the foundation that becomes the headstone. That message is that the Millerite history is repeated in the history of the one hundred and forty-four thousand.

Zekaliya agamba nti, "Emikono gyammwe ginywevu, mmwe abawulira mu nnaku zino ebigambo bino okuva mu kamwa k’abannabbi, abaaliwo ku lunaku lwe baasimba omusingi w’ennyumba ya Mukama w’eggye, yeekaalu ezimbibwe." Ekigumya abantu ba Katonda kye kino: obubaka bw’omusingi obufuuka ejjinja ery’omutwe. Obubaka obwo bwe buno nti ebyafaayo bya Millerite biddiddwamu mu byafaayo by’abantu 144,000.

Christ askes, “If it be marvellous in the eyes of the remnant of this people in these days, should it also be marvellous in mine eyes?” That question identifies the prophetic period of God’s “marvelous work” that is the subject of every prophet, but it also identifies when the Laodicean movement of the one hundred and forty-four thousand changes unto the Philadelphian movement of the one hundred and forty-four thousand. It is the same point as when they are sealed, and the same point the movement changes from militant to triumphant, which is also where the work of combining divinity with humanity among this group of people is finalized as the sanctuary is truly cleansed. This can be recognized in the verses for the prophetic history represented by His “marvelous work” is marvelous in God’s eyes and the eyes of the remnant, and eye to eye is a symbol of unity. The unity here represented is speaking of the sealing of God’s people who follow the Lamb withersoever He goeth who have reached a point that they would die rather than sin and misrepresent the character of Christ.

Kristo abuuza nti, "Bwe kiba kyewuunyisa mu maaso g’abasigalira b’abantu bano mu nnaku zino, kiba kirina n’okubeerera kyewuunyisa ne mu maaso gange?" Ekibuuzo ekyo kimanyisa ekiseera ky’obunnabbi eky’Omulimu wa Katonda “ogw’akawuunyiro” ogwogerwako buli nnabbi, era kimanyisa n’akaseera lwe ekibiinja eky’e Lawodiseya eky’ab’emitwalo kkumi n’enna n’obukumi buna kikyuka ne kifuuka ekibiinja eky’e Firaderufiya eky’ab’emitwalo kkumi n’enna n’obukumi buna. Kye kimu n’akaseera lwe basiigibwa akabonero, era kye kimu ekibiinja bwe kivamu mbeera ey’okulwana ne kifuka ey’obuwanguzi; era eyo we waggwawo n’omulimu ogw’okuyunga Obwa-Katonda n’obuntu mu bantu bano nga Awatukuvu litukuzibwa ddala. Kino kiyinza okutegeerekebwa mu ebyawandiikibwa, kubanga ebyafaayo eby’obunnabbi ebiragirwa ng’Omulimu gwe “ogw’akawuunyiro” byewuunyisa mu maaso ga Katonda era ne mu maaso g’abasigalira, ate “amaaso ku maaso” kye kabonero k’obumu. Obumu obulabikiddwa wano kikwata ku okusiigibwa akabonero kw’abantu ba Katonda abagoberera Omwana gw’Endiga yonna gy’agenda, abatuuse ku ntikko ne babeera nti bandifa okusinga okukola ekibi ne bakyamya ekikula kya Kristo.

Micah identifies the foundational history of ancient Israel as “marvelous things.”

Micah ayita ebyafaayo eby'ensibuko eby'Isirayiri ey'edda "ebintu eby'amagero."

> According to the days of thy coming out of the land of Egypt will I show unto him marvellous things. Micah 7:15.

> Okusinziira ku nnaku ez’okuva kwo mu nsi ya Misiri, ndimulaga eby’amagero. Micah 7:15.

The “marvelous works” are foundational history which is “marvelous” because the foundational history is repeated in the ending history, represented by the capstone. The “marvelous works” are the history that begins with the corner stone and ends with the “cap stone.” His “marvelous works” were manifested in the history of Moses and repeated in the history of Christ. Moses was the corner stone and Christ was the cap stone. Moses is alpha and Christ omega prophetically.

"Ebikolwa eby’ewuunyisa" bye byafaayo eby’essinziiro, era biba "eby’ewuunyisa" kubanga ebyafaayo eby’essinziiro biddwamu mu byafaayo eby’enkomerero, ebiragirwa n’ejjinja ery’entikko. "Ebikolwa eby’ewuunyisa" bye byafaayo ebitandika n’ejjinja ery’ensonda ne bimalirirako ku "ejjinja ery’entikko." Ebikolwa bye eby’ewuunyisa byalabisibwa mu byafaayo bya Musa era ne biddwamu mu byafaayo bya Kristo. Musa ye yali ejjinja ery’ensonda, ate Kristo ye yali ejjinja ery’entikko. Musa ye Alufa ate Kristo ye Omega mu by’obunnabbi.

> “Beginning at Moses, the very Alpha of Bible history, Christ expounded in all the Scriptures the things concerning Himself.” The Desire of Ages, 797.

> Ng'atandikira ku Musa, olubereberye ddala lw'ebyafaayo bya Baibuli, Kristo yannyonnyola mu Byawandiikibwa byonna ebikwata ku ye.

Moses taught, and Peter used Moses’ words at Pentecost to identify that Moses typified Christ.

Musa yayigiriza, era Peetero yakozesa ebigambo bya Musa ku lunaku lwa Pentekooti okulaga nti Musa yali ekifaananyi kya Kristo.

> But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:18–24.

> Naye ebyo Katonda bye yayogerako olubereberye mu kamwa ka bannabbi be bonna, nti Kristo anobonaabona, abituukirizza bw’atyo. Kale mwenenye, mukyuke, ebibi byammwe bizzibwemu, ebiseera eby’okuzzaamu amaanyi nga bijja okuva mu maaso ga Mukama; Era n’atuma Yesu Kristo, eyababuulirwa edda; Oyo eggulu limugwanira okumuwaniriza okutuusa ku biro by’okuddaabiriza ebyo byonna, Katonda bye yayogera mu kamwa ka bannabbi be abatukuvu okuva ensi lwe yatandika. Kubanga ddala Musa yayogera eri bajjajja nti, Mukama Katonda wammwe alibazukiriza mmwe nnabbi ngange, ava mu baganda bammwe; mumuwulirenga mu byonna byonna by’anaabagamba. Era kibeerenga nti omuntu yenna atawulira nnabbi oyo anazikirizibwa okuva wakati mu bantu. Era bannabbi bonna okuva ku Samwiri n’abo abaamuddirira, bonna aboogedde, baalagula ku nnaku zino. Ebikolwa 3:18-24.

Moses as alpha and Christ as omega was established by Peter’s second witness of Moses at the Pentecostal outpouring, and in so doing Peter is emphasizing and identifying that a primary component of the latter rain message (and the controversy raised against it) is the prophetic principle of “alpha and omega.” That principle is the one hundred and forty-four thousand’s counterpart to the year/day principle in Millerite history. The principle of “alpha and omega” is the principle of ‘the foundation becoming the cap stone,’ it is the principles of ‘Moses and the Lamb;’ and therefore is identified by inspiration as one of the verses in the song of the vineyard, which is also the song of Moses and the Lamb.

Musa nga ‘alpha’ ate Kristo nga ‘omega’ byakkakasibwa olw’obujulizi bwa Peetero obw’okubiri obwakwata ku Musa mu kuyiiwa kw’Omwoyo Omutukuvu ku Pentekooti, era mu kukikola atyo Peetero anyweza era alambulula nti ekitundu ekikulu mu bubaka bw’Enkuba ey’oluvannyuma (n’empaka ezikivuddeko) ye nkola y’obunnabbi ey’ ‘alpha ne omega.’ Ensonga eyo eri ku 144,000 nga bwe yali ‘enteekateeka y’omwaka–olunaku’ eri aba Millerite mu byafaayo byabwe. Enkola ya ‘alpha ne omega’ ye nkola ya ‘omusingi okufuuka ejjinja ery’okumaliriza ku ntiko,’ era ye nkola ya ‘Musa n’Omwana gw’Endiga;’ era kiragiddwa mu kukwatibwa kw’Omwoyo nti kye kimu ku bisoko eby’omu Luyimba lw’Ennimiro y’Emizabbibu, era kye Luyimba lwa Musa n’Omwana gw’Endiga.

The beginning and ending that is represented by the various prophetic lines represent the history where God accomplishes His “marvelous works,” and it is the light that is brought out from recognizing what the symbol of “marvelous works” represents that transforms a Laodicean unto a Philadelphia thus becoming a stone in a temple that is being built, as was the Millerite temple built in 46 years leading up to October 22, 1844 when the Lord suddenly came to His temple.

Entandikwa n’enkomerero, nga biragibwa mu mirongo gy’obunnabbi egy’enjawulo, biraga ebyafaayo mwe Katonda atuukiriza ‘ebikolwa bye eby’ewuunyisa’; era omusana oguvamu mu kutegeera ekitegeeza ky’akabonero aka ‘ebikolwa eby’ewuunyisa’ gwe gukyusa omuntu ow’e Laodicea okufuuka ow’e Firadelfiya, n’afuuka ejjinja mu yeekaalu eyizimbibwa, nga bwe yali yeekaalu ey’aba Millerite eyazimbibwa mu myaka 46 okutuuka ku Okitobba 22, 1844, lwe Mukama yajja mangu mu yeekaalu ye.

> If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:3–10.

> Obanga mwagejja ne mulaba nga Mukama mulungi. Nga mumusemberera, ng’erijjinja eriramu, erigaaniddwa ddala abantu, naye erirondeddwa Katonda era ery’omuwendo; nammwe, ng’amayinja amalamu, muzzimbibwa okubeera ennyumba ey’Omwoyo, obwakabona obutukuvu, okusondeereza ssaddaaka ez’Omwoyo ezikkirizibwa eri Katonda mu Yesu Kristo. Ky’ensonga era mu Byawandiikibwa mwegambibwa nti, Laba, ntadde mu Sayoon ejjinja ery’ensonda ery’ekikulu, erirondeddwa, ery’omuwendo; n’oyo amukkiririzaamu tajja kufuna ensonyi. Kale eri mmwe abakkiriza, y’ow’omuwendo; naye eri abo abatagondera, ejjinja abazimbi lye bagaana, lye lyafuuka omutwe gw’ensonda, era ejjinja ery’okwesittalirako, n’olwazi olw’okusitaza, eri abo abesittala ku Kigambo kubanga tebawuliriza; era kino kye baateekebwako. Naye mmwe muli ekika ekirondeddwa, obwakabona obw’obwakabaka, eggwanga ettukuvu, abantu ab’obwannannyini; mulyoke mwategeeze emitendo gy’oyo eyabayita okuva mu kizikiza okubayingiza mu musana gwe ogw’ekitalo; mu biro eby’edda temwali bantu, naye kaakano muli abantu ba Katonda; temwalina kisa, naye kaakano mufunye kisa. 1 Peetero 2:3-10.

To be called into His marvelous light identifies when the call is made, for the waymark of 1888, which is aligned by inspiration as the rebellion of Korah in the alpha history of Moses is brought to the last days it aligns with 9/11, when the Laodicean message arrives with the third angel according to inspiration. Laodiceans in prophecy are “blind,” meaning they are in darkness, and the call to come out of darkness began when the Laodicean message arrived in 1856, 1888 and 9/11. At 9/11 the “call out of darkness” was not only a call to understand the light of the angel of Revelation eighteen, but also a call to the hearer into the very history where God’s “marvelous works” will find their perfect fulfillments.

Okuyitibwa mu musana gwe ogw’ekitalo kulaga ekiseera okuyitibwa lwe kukolebwa, kubanga okusinziira ku kusikirizibwa akabonero k’ekkubo aka 1888 kafananyizibwa n’okwejeemera kwa Koola mu byafaayo eby’olubereberye bya Musa, era bwe kino kitwalibwa ku nnaku ez’enkomerero, kikwatagana ne 9/11, ekiseera obubaka bwa Laodikeya lwe butuuka wamu ne Malayika ow’okusatu ng’okusinziira ku kusikirizibwa. Ab’e Laodikeya mu bunnabbi bali "bazibe amaso," kitegeeza nti bali mu kizikiza, era okuyitibwa okuva mu kizikiza kwatandika bwe yatuuka obubaka bwa Laodikeya mu 1856, 1888 ne 9/11. Ku 9/11 "okuyitibwa okuva mu kizikiza" tekwali kwe kuyita kwokka okutegeera omusana gw’omulayika ow’Okubikkulirwa ekkumi n’omunaana, naye era kwe kuyita omuwuliriza mu byafaayo byennyini mwe "by’amagero bya Katonda" bijja okutuukirizibwa mu bujjuvu.

It has been demonstrated repeatedly over the past three decades that the prophetic definition of the “everlasting gospel” is a history where a prophetic truth is unsealed which initiates a three-step testing process, with two characteristics of distinction in the three tests. The first two tests are different in nature than the third, for the third is a litmus test which demonstrates whether you passed the first and second tests. The other distinction in the everlasting gospel is that you must pass the current test to be involved with the following test.

Kyakakasiddwa emirundi mingi mu myaka 30 egiyise nti ennyonyola ey'obunnabbi ey'‘enjiri ey'olubeerera’ kitegeeza ebyafaayo mwe mazima g'obunnabbi gabikkulirwa, ne gatandikawo enteekateeka y'okugezesebwa mu bitundu bisatu, nga mu bigezesebwa bino mulimu obubonero bubiri obw'enjawulo. Ebigezesebwa ebibiri ebyasooka by'enjawulo mu butonde ku kya ssatu, kubanga ekya ssatu kye kipimo ekiraga ddala oba wayise mu kya sooka ne kya bbiri. Enjawulo endala mu njiri ey'olubeerera ye nti olina okusooka okuyisa ekigezesebwa ekiriwo kaakano olwo osobole okwetaba mu kigezesebwa ekiddako.

The history of the “marvelous works” is also the history where the “everlasting gospel” reaches its climax, for the hour of judgment that is announced by the first angel and identified as the everlasting gospel finds its perfect fulfillment beginning at 9/11. The judgment that is being warned about for the Millerites was October 22, 1844 when the door closed in the parable of the ten virgins, thus typifying the Sunday law when the door closes again in the parable of the ten virgins. 9/11 is announcing that the hour of God’s executive judgment begins at the Sunday law, just as the Millerites announced that the hour of the investigative judgment began on October 22, 1844.

Ebyafaayo ebya “ebikolwa eby’ewuunyisa” era bye mwe “Enjiri ey’obutaggwawo” etuukira ku ntikko yaayo, kubanga “essaawa y’omusango” eyalangirirwa omalayika asooka era eyalambikibwa nti ye “Enjiri ey’obutaggwawo”, efuna okutuukirizibwa kwayo okutuukirivu nga kutandikira ku 9/11. Omusango gwe baalabula Abamillerite gwali nga October 22, 1844, omulyango bwe gwaggalwa mu lugero lw’abawala ab’obugole kkumi, era ne kufaananyiriza etteeka lya Ssande, lwe omulyango gunaaggalwa nate mu lugero lw’abawala ab’obugole kkumi. 9/11 kulangirira nti essaawa y’okusalirwa omusango kwa Katonda ey’okussa mu nkola etandika ku tteeka lya Ssande, nga bwe Abamillerite baalangirira nti essaawa y’omusango ogw’okunoonyereza yatandika nga October 22, 1844.

From 9/11 unto the Sunday law is a period that is represented as “Gods’ marvelous works,” and just as the foundational stone that becomes “the head of the corner,” and just as the “Pentecostal season,” and just as “Habakkuk chapter two,” and as “the sealing time of the one hundred and forty-four thousand,” and as “the image of the beast testing time,” and as “the everlasting gospel,” and as “the sacred history of 1840 to 1844,” and as the history of “Revelation chapter ten,” and as “the history from Christ’s baptism unto His death.”

Okuva ku 9/11 okutuuka ku etteeka lya Ssande kwe kiseera ekiragibwa nga "ebikolwa eby’ewuunyisa bya Katonda," era nga ejjinja erya musingi erifuuka "omutwe gw’ensonda," era nga "ekiseera kya Pentekooti," era nga "Habakkuku essuula ey’okubiri," era nga "ekiseera eky’okuteekebwako akabonero kw’abo 144,000," era nga "ekiseera ky’ekigezo eky’ekifaananyi ky’ensolo," era nga "enjiri etaggwaawo," era nga "ebyafaayo ebitukuvu okuva mu 1840 okutuuka mu 1844," era nga ebyafaayo bya "Okubikkulirwa essuula ey’ekkumi," era nga "ebyafaayo okuva ku kubatizibwa kwa Kristo okutuuka ku kufa kwe."

The history represented in a fractal by His baptism began the period of 2520 days that ended at the cross. Christ’s baptism represented His death, burial and resurrection which was literally fulfilled at the end of the 1260 days.

Ebyafaayo ebyakiikirirwa mu ngeri ya fractal mu kubatizibwa kwe byatandikawo ennaku 2520, ne zaakoma ku musalaba. Okubatizibwa kwa Kristo kwakiikirira okufa kwe, okuziikibwa n’okuzuukira kwe, ebyo byaatuukirizibwa ddala ku nkomerero y’ennaku 1260.

When the Holy Spirit descended at Christ’s baptism it typified the descent of the angel of Revelation eighteen on 9/11. 1260 prophetic days later the events symbolized by baptism were literally fulfilled at the cross. The history from the baptism to the cross contains a symbolic alpha history which is fulfilled literally at the end of the period. The alpha and omega histories are fractals of the entire overall history. The history from the baptism to the cross is “God’s marvelous works,” and that history is also represented by “Christ’s baptism” and also by His literal “death, burial and resurrection,” and therefore also by “the baptism of ancient Israel at the Red Sea,” and also by “the baptism of the eight souls during the history of Noah.” All of these periods represent the history of His “marvelous works.”

Omwoyo Omutukuvu bwe yakkira mu kubatizibwa kwa Kristo, kyali ekifaananyi ky'okuserengeta kwa malayika w'Okubikkulirwa essuula 18 ku 9/11. Oluvannyuma lwa nnaku 1,260 ez'obunnabbi, ebintu ebyafaananyizibwa mu kubatizibwa byatuukirizibwa mu bwaddala ku musaalaba. Ebyafaayo okuva mu kubatizibwa okutuuka ku musaalaba birimu ebyafaayo bya 'alpha' eby'ekifaananyi, ebyo ebituukirizibwa mu bwaddala ku nkomerero y'ebbanga eryo. Ebyafaayo bya 'alpha' ne 'omega' bitundutundu ebifaanaanyiriza ebyafaayo byonna. Ebyafaayo okuva mu kubatizibwa okutuuka ku musaalaba bye 'ebikolwa eby'ewuunyisa bya Katonda,' era ebyafaayo ebyo biragirwa ne mu 'kubatizibwa kwa Kristo' era ne mu 'okufa, okuziikibwa n'okuzuukira' kwe mu bwaddala, era bwe kityo ne mu 'kubatizibwa kwa Isirayiri ey'edda ku Nnyanja Emyufu,' era ate ne mu 'kubatizibwa kw'abantu munaana mu ebyafaayo bya Nuuwa.' Ebiseera bino byonna biraga ebyafaayo by'ebikolwa bye eby'ewuunyisa.

When it comes to the number 8 as a symbol of resurrection it was those eight souls on the ark that are the first mention of the number eight as a symbol, and with the rule of first mention, all the prophetic details are in the first mention. The eight souls are going from the old earth to a new earth, are they not?

Bwe kikwata ku nnamba munaana ng’akabonero k’okuzuukira, abantu munaana abaali mu eryato be baasooka okwogerwako nga balaga nnamba eyo ng’akabonero; era mu tteeka ly’okusooka okwogerwako, obulambulukufu bwonna obw’obunnabbi buli mu kusooka okwo. Abo bantu munaana bava ku nsi enkadde ne bagenda ku nsi empya, si bwe kiri?

Those eight souls lived through the time of the rain, but all who refused the warning message of the rain died, correct? The “8” souls that go to the new earth that are represented with the history of the rejected warning message, the closed door, the rain and the new earth went through a dispensational change from the old world to the new world.

Abo bantu munaana baayitamu ekiseera ky'enkuba, naye bonna abagaana obubaka obw'okulabula ku nkuba baafa, si bwe kityo? Abantu "8" abagenda mu nsi empya, nga biragirwa mu byafaayo eby'obubaka obw'okulabula obwajjibwamu, omulyango ogwaggala, enkuba n'ensi empya, baayitamu okukyusibwa kw'emirembe okuva mu nsi enkadde okugenda mu nsi empya.

The dispensational change that marks the eight souls who are the one hundred and forty-four thousand is the transition from Laodicea unto Philadelphia, which is also the transition from the church militant composed of wheat and tares unto the church triumphant composed of only the first fruit wheat offering that is lifted up as an ensign offering for all the world to see, similar to viewing a lone boat upon stormy waters. Those people are the 8 that is of the 7, and the history of the ark crossing and the Red Sea crossing are both illustrations of His “marvelous works.”

Okukyuka kw’ekiseera mu nteekateeka ya Katonda okulambulula emmeeme munaana, ze 144,000, kwe kuyitira okuva e Lawodikiya okugenda e Firadelfiya; era kwe kuyitira okuva mu kkanisa entabaana omuli engaano n’ebyasi okugenda mu kkanisa eyawangula omuli bokka ekiweebwayo ky’ebibala ebisooka eby’engaano, ekisitulibwa waggulu ng’akabonero eri ensi yonna okulaba, ng’okutunuulira eryato limu lyokka ku mazzi ag’ekibuyaga. Abo be 8 ekiva mu 7, era ebyafaayo eby’okusomoka kw’eryato erya Nuuwa n’okusomoka ku Nnyanja Emyufu byombi by’eraga “ebikolwa bye eby’amagero.”

Those souls are they who were resurrected in fulfillment of Revelation 11:11. They are God’s covenant people, represented by their father Abraham who bore the token of the covenant through circumcision that was to take place on the eighth day.

Emmeeme ezo ze ezaazuukizibwa mu kutuukirizibwa kw’Okubikkulirwa 11:11. Be bantu ba Katonda ab’Endagaano, abakiikirirwa kitaabwe Abraham eyalina akabonero k’Endagaano mu kukomolwa ekyateekeddwa okukolebwa ku lunaku olw’omunaana.

All these lines represent the same period of time, and that period of time begins with the foundations of 9/11 and ends at the Sunday law. 9/11 is the foundation stone and the Sunday law is the cap stone. In the history of rebuilding Jerusalem in the time of Nehemiah and Ezra the foundation was completed during the history of the first decree and the temple itself was finished well before the third decree. In Millerite history the foundations were established in May of 1842 when the 1843 chart was published. The Millerite temple was to be forty-six years in erecting, from 1798 unto 1844. Before October 22, 1844 the Millerite temple was finished, the cap stone being the Midnight Cry. When the Midnight Cry concluded on October 22, 1844 the alpha and third decree of 457 BC had met its counterpart in the omega of 1844. 457 BC as the alpha to the 2300 years and 1844 as the omega. Both the same at one level, for a decree or an angel are both messages, and they both typify the Sunday law, where there will be a decree and where the third angel’s message swells to a loud cry.

Ennyiriri zino zonna ziyimiririra ekiseera kye kimu, era ekiseera ekyo kitandikira ku misingi gya 9/11 era kiggwa ku tteeka lya Sande. 9/11 kye ejjinja erya musingi, ate etteeka lya Sande kye ejjinja ery’okumaliriza. Mu byafaayo by’okuzimba Yerusaalemi nate mu mulembe gwa Neemiya ne Ezeera, omusingi gwamalirizibwa mu mulembe gw’ekiragiro ekisooka, era yeekaalu yennyini yaggwa dda nga tekunnaba kubeerawo ekiragiro eky’okusatu. Mu byafaayo by’Abamillerite, emisingi yagerekerwa mu Meyi 1842, lwe bafulumya chaati ya 1843. Yeekaalu y’Abamillerite yali ya myaka amakumi ana mukaaga mu kuzimbibwa, okuva mu 1798 okutuuka mu 1844. Ng’ennaku z’October 22, 1844 tezinnatuuka, yeekaalu y’Abamillerite yali emaliriziddwa, ejjinja ery’okumaliriza nga lye Okukaaba okw’ekiro wakati. Okukaaba okw’ekiro wakati bwe kwaggwa ku October 22, 1844, Alufa n’ekiragiro eky’okusatu eky’omu 457 BC byaasisinkana ekifaananyi kyabyo mu Omega ya 1844. 457 BC nga Alufa ey’eminyaka 2300, ate 1844 ng’Omega. Byombi byefaanagana mu lulyo lumu, kubanga ekiragiro oba malayika byombi biba bubaka, era byombi bifaananyiriza etteeka lya Sande, we walibaawo ekiragiro era obubaka bw’omulangelizi ow’okusatu bwe bulyoka bweyongera ne bufuuka Okukaaba okunene.

From 457 BC until 408 BC, forty-nine years were identified by Daniel as the period of time when the Jews would finish building “the street shall be built again, and the wall, even in troublous times.”

Okuva mu 457 nga Kristo tannazaalibwa okutuuka mu 408 nga Kristo tannazaalibwa, emyaka amakumi ana mu mwenda Danyeri gye yalambika ng’ebbanga Abayudaaya lwe bandimaliriza okuzimba “oluguudo lujja kuzimbibwa nate, n’ekikomera, newankubadde mu biseera eby’okubonaabona.”

> Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. Daniel 9:25.

> Kale manya era otegeere nti okuva ekiragiro bwe kirifulumizibwa okuzaawo n’okuzimba Yerusaalemi okutuuka eri Mesiya Omulangira, walibaawo sabbiiti musanvu, ne sabbiiti nkaaga na bbiri: ekkubo kiriddayo okuzimbibwa, n’olukomera, newankubadde mu biseera eby’obuzibu. Danyeri 9:25.

457 BC and 1844 are the alpha and omega to the prophecy of the 2300 years. They both typify the Sunday law, for as an alpha and omega they are the same, and the disappointment of 1844 is aligned by inspiration with the disappointment of the cross. If 1844 typifies the cross, and it does, then its alpha counterpart (457 BC) does so as well. 1844 unto 1863 illustrates the testing process of the third angel. That testing process is represented by the 49 years between the third decree, the Sunday law decree and the finishing of the work of the street and the wall that takes place in troublous time.

457 BC ne 1844 bye Alufa ne Omega ku bunnabbi bw’emyaka 2300. Byombi bikiikirira etteeka lya Sande, kubanga nga bwe biba Alufa ne Omega, byekimu, era mu kukalaatirwa okugwaamu essuubi okwa 1844 kugattiddwa n’okugwaamu essuubi okw’omusalaba. Singa 1844 ekifaananyiriza omusalaba, era bwe kityo, olwo ekitundu kyakyo eky’okutandika (457 BC) naakyo bwe kityo. Okuva mu 1844 okutuuka mu 1863 kulaga enteekateeka y’okugezebwa ey’omalayika ow’okusatu. Enteekateeka eyo y’okugezebwa ekiikirirwa emyaka 49 wakati w’ekiragiro eky’okusatu, ekiragiro ky’etteeka lya Sande, n’okumaliriza omulimu gw’oluguudo n’ekisenge ky’ekibuga ogukolebwa mu biseera eby’obuzibu.

457 BC unto 408 BC is the alpha history of the 2300 years that illustrates the omega history of 1844 unto 1863. Those two histories illustrate the history of the one hundred and forty-four thousand after they are sealed at the Sunday law until human probation closes. The work of the one hundred and forty-four thousand is to call men and women back to the “old paths” which is portrayed by Isaiah as rebuilding the old waste places, and which Jeremiah identifies as the path that leads to the latter rain message. The “wall” is the law of God which the one hundred and forty-four thousand will represent unto the entire world as an ensign. This will take place in the troublous times of the third woe of Islam, for it is Islam that angers the nations. The work and the troublous times continue until Michael stands up.

Mu 457 BC okutuuka ku 408 BC kye kitundu kya ‘alpha’ mu byafaayo by’emyaka 2300 ekiraga ebyafaayo bya ‘omega’ okuva mu 1844 okutuuka ku 1863. Ebyafaayo ebyo bibiri biraga ebyafaayo by’abantu 144,000 oluvannyuma lw’okuteekebwako akabonero mu kiseera ky’etteeka lya Sande okutuusa ekiseera ky’okukemebwa ky’abantu lwe kiggwaako. Omulimu gw’abantu 144,000 kwe kuyita abasajja n’abakyala okudda ku “makubo ag’edda,” Isaaya agaliraga ng’okuzzaawo ebifo ebyazikirira eby’edda, ate Yeremiya agalaga nti ge makubo agatwala mu bubaka bw’enkuba ey’enkomerero. “Olugo” lye tteeka lya Katonda, abantu 144,000 balikiyimusa eri ensi yonna ng’ekibendera. Kino kijja kuba mu biseera eby’obuzibu eby’akabi akasatu ak’Islamu, kubanga Islamu ye asunguwaza amawanga. Omulimu n’ebiseera eby’obuzibu bigenda mu maaso okutuusa Mikaeri lw’ayimirira.

So, if you can see it 457 BC to 408 BC is a prophetic period that began at the third decree and typified a prophetic period that began in 1844 with the arrival of the third angel and ended in 1863, then you can see that their connection with the 2300-year prophecy as either starting point or and ending point identifies them as alpha and omega in relation to each other. The troublous times of Nehemiah illustrate the troublous time leading up to and including the Civil War. The forty-nine-year period in the alpha history represents the 19-year-period in the omega history. That 19-year-period was also represented by the 19 years at the beginning of the 65-year prophecy of Isaiah.

Bwe kityo, bw’oba osobola okulaba nti okuva mu 457 BC okutuuka mu 408 BC kwekiseera eky’obunnabbi ekyatandikira ku kiragiro eky’okusatu, era ne kyafaananyiriza ekiseera eky’obunnabbi ekyatandikira mu 1844 nga malaika ow’okusatu atuuse era ne kiggwa mu 1863, olwo osobola okulaba nti enkwatagana ya biseera ebyo n’obunnabbi obw’emyaka 2300, nga bisobola okubeera entandikwa oba ekkomerero, ekibalambulula nti, mu ngeri gye beekwatagana, bye Alufa ne Omega. Ennaku ez’obuzibu eza Neemiya zilaga obudde obw’obuzibu obwasembera era ne buyingira mu Entalo ya Bannansi. Ekiseera ky’emyaka 49 mu byafaayo bya Alufa kiyamiririra ekiseera ky’emyaka 19 mu byafaayo bya Omega. Era ekiseera ekyo eky’emyaka 19 kyayimiririzibwa emyaka 19 egyali ku ntandikwa y’obunnabbi bw’emyaka 65 bwa Isaaya.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. Isaiah 7:8.

> Kubanga omutwe gwa Siriya ye Damasiko, era omutwe gwa Damasiko ye Rezini; era mu bbanga lwa myaka nkaaga mu etaano Efulayimu alimenyeka aleme okuba ggwanga.

Isaiah set forth this prophecy in 742 BC and 19 years later in 723 BC the northern kingdom was carried away into captivity for 2520 years ending in 1798. The 19 years from 742 BC unto 723 BC align with the 19 years from 1844 unto 1863, for the first 19 years is the alpha of this prophecy and the last 19 is the omega. In the history of 19 years wicked king Ahaz was confronted by Isaiah with the message of the latter rain as represented in verse eight as the message of the “seven times.” Ahaz rejected the message, as did Laodicean Millerite Adventism in 1863.

Isaaya yateekawo obunnabbi buno mu 742 BC, era oluvannyuma lw’emyaka 19 mu 723 BC obwakabaka obwa mu bukiikakkono bwatwalibwa mu buwaŋŋanguse okumala emyaka 2520, nga bukomekkerezebwa mu 1798. Emyaka 19 okuva mu 742 BC okutuuka mu 723 BC gikwatagana n’emyaka 19 okuva mu 1844 okutuuka mu 1863, kubanga emyaka 19 egyasooka ge Alufa y’obunnabbi buno, ate 19 egyasembayo ge Omega. Mu byafaayo by’emyaka 19, Isaaya yayimirira mu maaso g’kabaka omubi Ahazi n’obubaka bw’enkuba ey’oluvannyuma, nga bwe bulagirwa mu olunyiriri olwa munaana ng’obubaka bw’emirundi musanvu. Ahazi yagaana obubaka, era ne Adiventisimu ya Millerite ey’e Lawodikiya mu 1863 nayo yagaana.

During that period, Ahaz’s high priest visited Assyria, brought back the design of their pagan temple, and Ahaz had it constructed in the courtyard of the God’s temple. This line is parallel to the story of the disobedient prophet who was not to return to Judah the same way he came, but did and was deceived by a false and lying prophet, representing the return to apostate Protestant methodology in order to hide from the Millerite understanding of the “seven times” in a classic fulfillment of a dog returning to its own vomit.

Mu kiseera ekyo, kabona omukulu wa Ahaz yagenda e Assyria, n’addayo n’aleeta enkula y’yeekaalu yaabwe ey’abapagani, era Ahaz n’alagira egizimbibwe mu luggya lwa yeekaalu ya Katonda. Ensonga eno efaanagana n’ebyafaayo by’annabbi ataagonda eyateekeddwa obutaddayo e Yuda mu kkubo lye yajjiramu, naye n’addayo era n’alimbibwa nnabbi w’obulimba era omulimba, nga kiraga okuddayo ku nkola y’Abaprotestanti abajeemedde amazima okulaba nga beekweka okuva ku kumanya kwa ba Millerite ku "emirundi musanvu," mu kutuukirizibwa okwa bulijjo ng’embwa bw’eddira ku by’eyasuula mu kamwa kyayo.

This was taking place while a Civil War between the northern kingdom and southern kingdom is getting under way, thus typifying the Civil War in the United States when the period of 19 years was repeated. 742 BC unto 723 BC represents the 19-year-period of 1844 unto 1863, which represents the period from the Sunday law until the close of probation. The history of 9/11 unto the Sunday law is the history of the image of the beast test within the United States that is duplicated in the world image of the beast test beginning at the Sunday law. For this reason, the 19-year periods that represent the Sunday law to the close of probation, also represent the history of 9/11 unto the Sunday law, which is the history of His “marvelous works.”

Kino kyabadde kigenda mu maaso nga entalo y’omu nsi wakati w’obwakabaka obwa mu bukiikakkono n’obwa mu bukiika ddyo zitandikawo, nga bwe kyafaananyiriza Entalo y’omu nsi mu United States mu kiseera lwe ekiseera eky’emyaka 19 kyaddamu okukomewo. Mu 742 BC okutuuka mu 723 BC kiraga ekiseera eky’emyaka 19 ekya 1844 okutuuka mu 1863, ekiraga ekiseera okuva ku tteeka lya Ssande okutuuka ku kuggalwa kw’ekiseera ky’okusaasirwa. Ebyafaayo ebyava ku 9/11 okutuuka ku tteeka lya Ssande bye byafaayo by’okugezesebwa kw’ekifaananyi ky’ensolo mu United States, era ebyo bikopeddwako mu nsi yonna mu kugezesebwa kw’ekifaananyi ky’ensolo okutandika ku tteeka lya Ssande. Olw’ensonga eyo, ebiseera eby’emyaka 19 ebiraga okuva ku tteeka lya Ssande okutuuka ku kuggalwa kw’ekiseera ky’okusaasirwa, biraga era n’ebyafaayo ebyava ku 9/11 okutuuka ku tteeka lya Ssande, bye byafaayo by’Emirimu gye "egyewuunyisa."

We will continue in the next article.

Tujja okugenda mu maaso mu kiwandiiko ekiddako.

> And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nr flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God.

> Era ekigambo kya Mukama ne kijja gye ndi, nti, Omwana w’omuntu, olugero ki luno mulina mu nsi ya Isirayiri, nti, Ennaku ziwanvuye, era okwolesebwa kwonna kugwa bweru? Noolwekyo obagambe nti, Bw’ati Mukama Katonda; ndireeta olugero luno lugwawo, era tebaliddayo kulukoza ng’olugero mu Isirayiri; naye obagambe nti, Ennaku ziri kumpi, era okutuukirizibwa kw’okwolesebwa kwonna. Kubanga tewaliddayo kubeerawo kwolesebwa kwa bwereere newaakubadde obulaguzi obw’okusendasenda mu nnyumba ya Isirayiri. Kubanga nze ndi Mukama: ndiyogera, era ekigambo kye ndiyogera kirituukirira; tekiriddayo kulwawo: kubanga mu nnaku zammwe, mmwe ennyumba eyajeemu, ndiyogera ekigambo, era ndikituukiriza, bw’ati Mukama Katonda.

> Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.

> Nate ekigambo kya Mukama ne kinjijira nti, Omwana w’omuntu, laba, ab’ennyumba ya Isirayiri bagamba nti, Ekyolesebwa ky’alaba kya ennaku nnyingi eza mu maaso, era abuulira obunnabbi ku biseera ebiri ewala. Noolwekyo obagambe nti, Bw’atyo bw’ayogera Mukama Katonda; Tewali kigambo kyange kijja kulwawo nate, naye ekigambo kye njogedde kijja kutuukirizibwa, bw’ayogera Mukama Katonda. Ezekiel 12:21-28.

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