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

Ekitabo kya Yoweeri n'Ekkanisa y'Abadiventisiti b'Olunaku olw'Omusanvu ey'e Lawodikiya - Ennamba amakumi abiri mu ssatu

Number Twenty-Three

Ennamba abiri mu ssatu

Author

Jeff Pippenger

Published

January 4, 2026

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In article twenty-two I wrote, “Then in chapter eleven, the genealogy of the chosen people is represented by ten names from Shem to Abram. Chapter eleven is the story of the tower of Babel, but also the genealogy of the chosen people, as represented by Abraham. Chapter eleven introduces a chosen people who were to enter into a threefold covenant with God. The third and final step was the sacrifice of Isaac in chapter twenty-two. Chapter “eleven” is the alpha beginning and chapter “twenty-two” is the omega ending. The faith required to hear God’s voice in the meaning of names, is no different than the faith required to hear His voice in the numbering of His Word.”

Mu kiwandiiko eky’amakumi abiri mu bbiri nnawandiika nti, “Ate mu essuula ey’ekkumi n’emu, olulyo lw’abantu abalondedwa luyimirizibwa mu mannya kkumi okuva eri Seemu okutuuka eri Abaramu. Essuula ey’ekkumi n’emu ye emboozi ey’omunara ogwa Babele, naye era mulimu olulyo lw’abantu abalondedwa, nga lukiikirirwa Ibulayimu. Essuula ey’ekkumi n’emu eyanjula abantu abalondedwa abaali bagenda okuyingira mu ndagaano esatu ne Katonda. Ekitundu eky’okusatu era eky’enkomerero kyali ssaddaaka ya Isaaka mu essuula ey’amakumi abiri mu bbiri. Essuula ‘ekkumi n’emu’ ye ntandikwa ya Alufa, ate essuula ‘amakumi abiri mu bbiri’ ye nkomerero ya Omega. Okukkiriza okwetaagibwa okuwulira eddoboozi lya Katonda mu makulu g’amannya tekusiyana na kukkiriza okwetaagibwa okuwulira eddoboozi lye mu kubalibwa kw’Ekigambo kye.”

Chapter eleven presents the covenant of Cain, and the covenant of Abel. We have repeatedly shown through the years that the prophetic characteristics of the tower of Babel represent a counterfeit covenant. After the flood, there was a change of dispensations from worshipping at the gate of Eden before the flood, and after the flood, worship was to be at an altar. The altar had specific biblical requirements. It needed to be erected of natural stone, with no human chipping or chiseling the stone. It had to be rock upon rock, with no mortar.

Omutwe ogw’ekkumi n’emu gulaga endagaano eya Kayini, n’endagaano eya Abele. Mu myaka egiyise emirundi mingi tulaze nti ensonda z’obunnabbi ezirabikira ku munara gwa Babele ziraga endagaano ey’obulimba. Oluvannyuma lw’amataba, waabaddewo okukyuka: mu biro ebyali nga tetunnaba kubeerawo amataba, okusinza kwakolerwanga ku wankaaki wa Eddeni; naye oluvannyuma lw’amataba, okusinza kwateekwa okuba ku kyoto. Ekyoto kyalina ebiragiro ebirambikiddwa mu Bayibuli. Kyateekwa okuzimbibwa ku mayinja ag’obutonde, nga tewali muntu agasalako wadde okugakolako n’ekyuma. Era kyateekwa okuba ejjinja ku ejjinja, nga tewali buwumu.

The purpose of the tower was to make Nimrod’s cohorts a name, which represents character. In the tower we see man attempting to save themselves, and lifting themselves up as the gods of heaven. The tower is a symbol of a church that thinks it can save itself, and thinks that it should be lifted up, as the ten kings do in Psalm 83, when they lift up the papal head at the evil confederacy of Bible prophecy, which takes place at the Sunday law.

Ekigendererwa ky’omunara kyali okukolera ab’ekibiina kya Nimuroodi erinnya eriyimirira empisa. Mu munara tulaba abantu bagezaako okwewonya bo bennyini, era beegulumiza nga abakatonda b’eggulu. Omunara ye kabonero ka kanisa erilowooza nti eyinza okwewonya yokka, era erilowooza nti erigwanira okugulumizibwa, nga bakabaka kkumi bwe bakola mu Zabbuli 83, bwe bagulumiza omutwe gw’obwakapapa mu mukago omubi ogw’obunnabbi bwa Baibuli, ogutuukirira ku tteeka lya Ssande.

> A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. Psalms 83:1, 2.

> Oluyimba oba Zabbuli ya Asafu. Ayi Katonda, tosirika; tolekera awo okwogera, so tobeera bummu, ayi Katonda. Kubanga, laba, abalabe bo bakola ekivumvu; n'abo abakukyawa basisimuse emitwe gyabwe. Zabbuli 83:1, 2.

The world had just been destroyed by Noah’s flood, and the reason God identified the closing probation on the antediluvian world was that man’s thoughts had become evil continually. The Bible speaks of unity in various ways, one of which is to see “eye to eye.” Can two walk together, except they be agreed?

Ensi ebadde emaze katono okuzikirizibwa olw’amataba ga Nuuwa, era ensonga lwaki Katonda yaggalawo ekiseera ky’okugezesebwa ku nsi eyasooka amataba yali nti ebirowoozo by’omuntu byali bibi ebiseera byonna. Baibuli eyogera ku bumwe mu ngeri nnyingi, omu ku zo kwe okulaba ‘amaaso ku maaso.’ Ababiri bayinza okutambulira wamu, okuggyako nga bakkiriziganye?

> Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment. 1 Corinthians 1:10.

> Kaakano mbeegayirira mmwe, ab’oluganda, mu linnya lya Mukama waffe Yesu Kristo, nti mwenna mwogere kimu, era tewabeewo okweyawulamu wakati wammwe; naye mube nga mugattiddwa wamu bulungi ddala mu ndowooza emu ne mu kusalawo kumu. 1 Abakkolinso 1:10.

When God confused the language at the judgment upon Nimrod’s kingdom, it identifies that prior to the confusion, they were all in unity, and therefore they were all the same character, and that character was a religion based upon human works—as opposed to those in the very same chapter that are represented by Abraham. Shem was a faithful soul in the time of Nimrod. Historians point to Shem as the one who killed Nimrod, the mighty rebel before the Lord. The point stands without the historian’s ideas, for Shem is a covenant man, who traces his blood to Noah, a covenant man, who traces his blood back to Seth, another covenant man, who came into covenant history to replace his brother Abel, who was another covenant man who was a direct descendant of Adam.

Bwe Katonda yabuzaabuza ennimi mu kusalirwa omusango ku bwakabaka bwa Nimuroodi, kyalaga nti nga tebannabuzaabuza baali bonna mu bumwe; era n’olwekyo baali ba kimu mu mbeera, nga mbeera eyo eri ddiini esinziira ku bikolwa by’abantu, nga ky’enjawulo ku abo mu ssuula yeemu abakiikirirwa Abulaamu. Seemu yali omuntu omwesigwa mu mulembe gwa Nimuroodi. Abawandiisi b’ebyafaayo balaga Seemu ng’oyo eyatta Nimuroodi, omujeemu omukulu mu maaso ga Mukama. Ensonga eno eyimiriddeyo ne tutetaaga bigambo by’abawandiisi b’ebyafaayo, kubanga Seemu musajja w’endagaano, agoberera olulyo lwe okutuuka eri Nuuwa, musajja w’endagaano, agoberera olulyo lwe okudda eri Seti, omusajja w’endagaano omulala, eyayingira mu byafaayo by’endagaano okusikiza muganda we Abeeri, eyali musajja w’endagaano omulala era ow’olulyo wa ddala wa Adamu.

Genesis eleven is the great controversy between Christ and Satan, in the context of a covenant of life and a covenant of death. Nimrod represents the great hunter before the Lord, for he represents a church that has many devotees. Abram, through Shem, represents a church that has but few devotees. Shem was the covenant man when Nimrod was building his tower, but the two covenants in chapter eleven are represented not by Shem and Nimrod, but by Nimrod and Abraham. Paul clearly identifies this prophetic rule.

Olubereberye essuula kkumi n’emu kwe olutalo olukulu wakati wa Kristo ne Setaani, mu mbeera y’endagaano ey’obulamu n’endagaano ey’okufa. Nimuroodi ayimirira omuyigga omukulu mu maaso ga Mukama, kubanga ayimirira ekkanisa eririmu abagoberezi bangi. Abaramu, okuyita mu Seemu, ayimirira ekkanisa eririmu abagoberezi batono. Seemu ye yali omusajja w’endagaano mu kiseera Nimuroodi nga azimba omunnaala gwe, naye endagaano ebbiri mu essuula kkumi n’emu ziragibwa si Seemu ne Nimuroodi, wabula Nimuroodi ne Ibulayimu. Paulo alambulula bulungi etteeka lino ly’obunnabbi.

> For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him; To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace; Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually. Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils.

> Kubanga ono Melukizedeki, kabaka wa Saleemu, kabona wa Katonda Ali Waggulu Ennyo, eyasisinkana Ibulayimu ng'addayo nga amaze okuwangula bakabaka, n'amuwa omukisa; Era Ibulayimu n'amuweerayo ekitundu eky'ekkumi ku byonna; erinnya lye lisookera ddala mu kuvvuunulwa nti ‘Kabaka ow'obutuukirivu’, era oluvannyuma nti ‘Kabaka wa Saleemu’, kye kitegeeza ‘Kabaka ow'emirembe’; atalina kitaawe, atalina nnyina, atalina byafaayo by'ekika, nga talina kutandikira kwa nnaku newankubadde enkomerero y'obulamu; naye afaananyiziddwa Omwana wa Katonda, abeera kabona bulijjo. Kati mutunuulire engeri omusajja ono gye yali mukulu, gwe ne Ibulayimu, omukulu w'abajjajja, yamuwa ekitundu eky'ekkumi ku by'omunyago.

> And verily they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they come out of the loins of Abraham:

> Era mazima abo abava mu batabani ba Leevi, abaweebwa obuvunaanyizibwa bw’obusaserdoota, balina ekiragiro okusolooza ekkumi ku bantu ng’amateeka bwe galagira, ye ku baganda baabwe, newaakubadde nga nabo bava mu mubiri gwa Ibulayimu:

> But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises. And without all contradiction the less is blessed of the better. And here men that die receive tithes; but there he receiveth them, of whom it is witnessed that he liveth. And as I may so say, Levi also, who receiveth tithes, payed tithes in Abraham. For he was yet in the loins of his father, when Melchisedec met him. Hebrews 7:1–10.

> Naye oyo ezzadde lye teribalibwa mu bo yatwala eby'obw'ekkumi okuva eri Ibulayimu, era n'awa omukisa oyo eyali alina ebisuubizo. Era, nga tewali kukaayana, omutono awabwibwa omukisa okuva eri omukulu. Era wano abantu abafa be batwala eby'obw'ekkumi; naye eyo oyo eyajulirwa nti ali mulamu ye abyo atwala. Era, nga bwe nsobola okwogera, ne Lewi, atwalanga eby'obw'ekkumi, yawaayo obw'ekkumi mu Ibulayimu. Kubanga ng'akyali mu mbuto ya kitaawe, Merekiiseddeki lwe yamusisinkana. Abaebbulaniya 7:1-10.

There is a great deal of present truth in the subject of Melchizedek, but I am simply identifying that Paul teaches directly that the prophetic characteristics of covenant men, and by that, I mean, men and women in the inspired testimony whose scriptural testimony is identifying a waymark in the prophetic line of God’s covenant with mankind. Paul teaches that Melchizedek, who lived before the Levitical priesthood was established at Sinai, and therefore over four hundred years before there was a Levitical priesthood, had accepted tithe from Levi. In order to be in the Levitical priesthood, you had to be a Levite who could prove his blood descent from Levi. Melchizedek could not show his descent was from the line of Levi, for Levi was not yet born.

Waliwo amazima amangi ag’ekiseera kino mu nsonga ya Merekizeddeeki, naye kye njagala kulaga kwe kutegeeza nti Pawulo ayigiriza butereevu nti obubonero obw’obunnabbi mu bantu b’endagaano—ne bwe mbigamba, mbategeeza basajja n’abakyala ab’omu bujulirwa obusikiriziddwa Omwoyo, nga obujulirwa bwabwe mu Byawandiikibwa bulaga akabonero akalaga ekkubo mu lunyiriri lw’obunnabbi olw’endagaano ya Katonda n’abantu. Pawulo ayigiriza nti Merekizeddeeki, eyabeerawo nga obusaserdooti bwa Abeerevi tebunnateekebwawo ku Sayinayi, era okusinga emyaka ebikumi bina nga tekunnabaawo obusaserdooti bwa Abeerevi, yafuna ekkumi okuva eri Leevi. Okuba mu busaserdooti bwa Abeerevi, kyetaagikanga okuba Omuleevi asobola okulaga nti avudde mu musaayi gwa Leevi. Merekizeddeeki teyasobola kulaga nti ensibuko ye eva mu lunyiriri lwa Leevi, kubanga Leevi yali tannazaalibwa.

The line of prophecy that represents God’s covenant with Adam and Eve is actually two covenants. The first was a covenant of life with a simple test. After the fall and the failed test, the next covenant included the blood of a lamb in order to provide clothing. Then there was God’s covenant with mankind, represented by the rainbow, Noah and altar worship. Then there was Genesis eleven where God’s covenant with a chosen people, who would be called Hebrews began. In each of those stories the biblical characters are covenant men or women.

Olunyiriri lw’obunnabbi olulaga endagaano ya Katonda ne Adamu ne Eva mu mazima luli endagaano ebbiri. Eyasooka yali endagaano ey’obulamu nga erimu kigezo ekyangu. Oluvannyuma lw’okugwa n’okulemererwa mu kigezo, endagaano eyaddirira yalimu omusaayi gw’omwana gw’endiga okusobozesa okubawa ebyambalo. Ate ne wabaawo endagaano ya Katonda n’abantu bonna, eyalabikibwa mu nkalagampanga, mu Nuuwa, ne mu kuwaayo ssaddaaka ku byoto. Awo mu Olubereberye essuula kkumi n’emu mwatandikira endagaano ya Katonda n’abantu abaalondebwa, abanaayitibwa Abeeraniya. Mu buli omu ku ebyo ebyafaayo, abantu abalagibwa mu Baibuli bali basajja oba abakazi b’endagaano.

In Genesis eleven, the beginning of the covenant of life with a chosen people is set forth, and it is set forth, right where Nimrod establishes the covenant of death, as represented by the bricks and mortar, that were the counterfeit of the unchiseled rocks and no mortar represented by the altar. Sister White informs us the altar represents Christ, thus Nimrod’s religion, which is a counterfeit religion, represents a counterfeit Christ.

Mu Olubereberye essuula kkumi n’emu, okutandika kw’endagaano ey’obulamu n’abantu abaalondebwa kulambikibwa, era kulambikibwa ddala we Nimrod ateekeraawo endagaano ey’okufa, ng’ekiragirwa mu matafali n’obutayimu, ebyali obunnanfuusi bw’amayinja agatatemebwako n’obutabaamu butayimu, nga ekyoto kye kyakiraga. Sister White atutegeeza nti ekyoto kiraga Kristo; kale eddiini ya Nimrod, nga ye ddiini ey’ennanfuusi, eraga Kristo w’ennanfuusi.

> And they said one to another, Go to, let us make brick, and burn them thoroughly. And they had brick for stone, and slime had they for mortar. Genesis 11:3.

> Ne bagambagana nti, Mujje, tukole ematofali, era tubookye ennyo. Ne bakozesa ematofali mu kifo ky’amayinja, ne lusenke ng’ekisiba. Olubereberye 11:3.

> And if thou wilt make me an altar of stone, thou shalt not build it of hewn stone: for if thou lift up thy tool upon it, thou hast polluted it. Exodus 20:25.

> Era bw'oyagala okunzimbira ekyoto eky'amayinja, tokizimbe n'amayinja agatemebwa; kubanga bw'oyimusizaako ekyuma kyo, ogifuudde ekitali kitukuvu. Okuva 20:25.

> “We are in danger of mingling the sacred and the common. The holy fire from God is to be used in our efforts. The true altar is Christ; the true fire is the Holy Spirit. This is our inspiration. It is only as the Holy Spirit leads and guides a man that he is a safe counselor. If we turn aside from God and from His chosen ones to inquire at strange altars we shall be answered according to our works.” Selected Messages, book 3, 300.

> Tuli mu kabi kokutabulatabula ebitukuvu n’ebya bulijjo. Omuliro omutukuvu oguva eri Katonda gwe tusaanidde okukozesa mu kaweefube waffe. Ekyoto eky’amazima ye Kristo; omuliro omutuufu ye Mwoyo Omutukuvu. Kino kye kusikiriza kwaffe. Omuntu abeera omuwabuzi omwesigwa yokka nga Mwoyo Omutukuvu ye amukulembera era amulagira. Bwe tunaava ku Katonda ne ku abo b’ayonze ne tugenda okubuuza ku byoto eby’awalala, tunaaddizibwa ng’ebikolwa byaffe bwe biri. Obubaka Obulondeddwa, ekitabo 3, 300.

Among other truths, one of the lessons that is derived prophetically from Genesis eleven is that it represents the beginning of a prophetic line. The flood of Noah marks a prophetic separation. When Noah left the ark there was to be a new method of worship, and the method of worship always produces two classes of worshippers, as set forth in the history of Cain and Abel. Genesis eleven is a new world, with a beginning history that becomes the foundational story of the ending history, as God’s last day covenant people call the eleventh-hour workers out of Babylon during the Sunday law crisis. Nimrod is the man of sin during the Sunday law crisis, and Shem, who is Abraham is the man of God in that very same crisis. Genesis eleven’s scattering and confusion of languages, began soon after Noah left the ark. The theme of chapter eleven is the two covenants, and the story reaches its conclusion when the third step of the Abrahamic covenant is set forth in chapter twenty-two.

Wamu n’amazima amalala, omu ku masomo agafunibwa mu ngeri ey’obunnabbi okuva mu Olubereberye 11 kwe nti kiraga entandikwa y’olunyiriri olw’obunnabbi. Amataba ga Nuuwa gateeka akabonero k’okweyawula okw’obunnabbi. Nuuwa bwe yava mu eryato, wabaddewo enkola empya ey’okusinza, era enkola y’okusinza buli kiseera evaamu ebika bibiri by’abasinza, nga bwe kiraga mu byafaayo bya Kayini ne Abeeri. Olubereberye 11 lutegeeza ensi empya, ng’ebyafaayo by’entandikwa bifuuka ebyafaayo eby’omusingi eby’eby’enkomerero, nga abantu b’endagaano ba Katonda ab’ennaku ez’enkomerero bayita abakozi b’essaawa ey’ekkumi n’emu okuva mu Babulooni mu kiseera ky’obuzibu bw’etteeka lya Sande. Nimuroodi ye musajja w’ekibi mu kiseera ky’etteeka lya Sande, ate Semu, oyo Ibulayimu, ye musajja wa Katonda mu kiseera ky’obuzibu kye kimu ekyo. Okusaasaanyizibwa n’obutabanguko bw’ennimi obwogerwako mu Olubereberye 11 kwatandika amangu ddala Nuuwa bwe yamala okuva mu eryato. Omulamwa gw’omutwe 11 gwe ndagaano ebbiri, era olugero luno luggwaawo nga ettambiro erya ssatu ly’Endagaano ya Ibulayimu liteekebwawo mu mutwe 22.

Chapter eleven is the alpha history of the line of Abraham that reaches omega history in chapter twenty-two. The beginning story of Nimrod’s Babel and the ending story of the offering of Isaac, both represent the final judgment upon mankind. The line begins at Nimrod’s tower, and extends to the offering of Isaac, and the line culminates in two opposite offerings. Nimrod’s offering receives God’s executive judgment, and Abraham’s judgment receives God’s blessing. Nimrod is the alpha of chapter eleven and Abraham is the omega of chapter twenty-two. The omega is always greater, by at least twenty-two times according to the Hebrew alphabet, and the power manifested in confusing the languages and scattering the nations abroad, was far exceeded by the power of the cross. Nimrod’s tower represents the Twin Towers of 9/11 and the offering of Isaac represents the Sunday law.

Essuula kkumi n’emu kwe kutandikira ebyafaayo eby’Alufa by’olunyiriri lwa Ibulayimu, ebituuka ku by’Omega mu essuula amakumi abiri mu bbiri. Emboozi ey’olutandikwa eya Babele ya Nimrod n’emboozi ey’enkomerero ey’okuwaayo Isaaka, byombi biraga okusala omusango okwasembayo ku bantu. Olunyiriri lwatandikira ku munara gwa Nimrod, ne lweyongera okutuuka ku kuwaayo Isaaka, era luggweera mu biweebwayo bibiri ebiyawukana. Ekiweebwayo kya Nimrod kifuna omusango gwa Katonda ogutuukirizibbwa, ate okusalawo kwa Ibulayimu kufuna omukisa gwa Katonda. Nimrod ye Alufa w’essuula kkumi n’emu, ate Ibulayimu ye Omega w’essuula amakumi abiri mu bbiri. Omega bulijjo eba nkulu okusinga, mu butono emirundi amakumi abiri mu bbiri, ng’okusinziira ku nnukuta z’Olwebbulaniya, ate amaanyi agaalabikira mu kutabula ennimi n’okusaasaanya amawanga wonna, gaasukkirirwa nnyo amaanyi g’omusalaba. Omunara gwa Nimrod gulaga Twin Towers eza 9/11, ate okuwaayo Isaaka kulaga etteeka lya Ssande.

The line of the covenant with a chosen people begins with the symbol of the number eleven and it ends with the symbol of twenty-two. The line ends at the close of probation in the alpha history of Nimrod and also the omega history of Abraham. The very history of Nimrod and Abraham is set forth in the first book of the Bible, and it is set within the context of picking up the pieces from the very recent destruction of Noah’s flood. In the first book of the Bible the illustration of the two covenants, provides two witnesses that set forth the close of probation in the line of chapter eleven through to twenty-two.

Olunyiriri lw’endagaano n’abantu abalonde lutandika n’akabonero k’ennamba ey’ekkumi n’emu era luggwa n’akabonero k’ennamba ey’amakumi abiri mu bbiri. Olunyiriri luggwa ku kuggwa kwa kiseera ky’okugezesa mu byafaayo eby’Alufa bya Nimuroodi era ne mu eby’Omega bya Abulahamu. Byafaayo bya Nimuroodi ne Abulahamu byennyini biragiddwa mu kitabo ekisooka ekya Bayibuli, era biri mu mbeera ey’okukungaanya ebisigalira okuva mu kuzikirizibwa okw’okusembayo ennyo okw’amataba ga Nuu. Mu kitabo ekisooka ekya Bayibuli, ekifananyi ky’endagaano ebbiri kiwa abajulizi babiri abalaga okuggwa kwa kiseera ky’okugezesa mu kugoberera okuva ku mutwe ogw’ekkumi n’emu okutuuka ku ogw’amakumi abiri mu bbiri.

> He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:11.

> Ali atali mutuukirivu, abeere atali mutuukirivu nate; n’ali omukyafu, abeere omukyafu nate; n’ali omutuukirivu, abeere omutuukirivu nate; n’ali omutukuvu, abeere omutukuvu nate. Okubikkulirwa 22:11.

Nimrod is unjust and filthy still, and Abraham is righteous and holy still as identified in the alpha of Genesis 11–22, and also in the omega of Revelation 22:11. Just before probation closes, a pronouncement in verse 10 is made to seal not the sayings of the prophecy of this book. Just before probation closes in the very next verse, there is to be a prophecy in Revelation that is to be unsealed. Two verses after verse eleven, Christ supplies the key to unseal that prophecy.

Nimrod akyali omukyamu era akyali atali mulongoofu, ate Abraham akyali omutuukirivu era akyali omutukuvu, nga bwe kiragibwa mu alpha ey’Olubereberye 11-22, era ne mu omega ey’Okubikkulirwa 22:11. Katono ng’ekiseera eky’okukemebwa tekinnaggalwa, mu lunyiriri 10 waweebwa ekiragiro nti tozibikkenga bigambo by’obunnabbi by’ekitabo kino. Katono ng’ekiseera eky’okukemebwa tekinnaggalwa, mu lunyiriri oluddako ddala, waliwo obunnabbi mu kitabo ky’Okubikkulirwa obugenda okubikkulibwa. Olunyiriri bbiri oluvannyuma lw’olunyiriri kkumi n’emu, Kristo atuwa ekisumuluzo eky’okubikkula obunnabbi obwo.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be.

> Era n’aŋŋamba nti, Toggalawo bigambo eby’obunnabbi ebiri mu kitabo kino; kubanga ekiseera kiri kumpi. Oyo atali mutuukirivu, ayongerenga obutaba mutuukirivu: n’oyo omukyafu, ayongerenga okubeera omukyafu: n’oyo omutuukirivu, ayongerenga okubeera omutuukirivu: n’oyo omutukuvu, ayongerenga okubeera omutukuvu. Era, laba, nzijja mangu; n’empeera yange eri nange, okusasula buli muntu ng’emirimu gye bwe gibeera.

> I am Alpha and Omega, the beginning and the end, the first and the last. Revelation 22:10–13.

> Nze Alfa ne Omega, entandikwa n’enkomerero, ow’asooka n’ow’olusembayo. Okubikkulirwa 22:10-13.

Chapter twenty-two is the omega chapter of the entire Bible and the key to opening the prophecy in Revelation that is sealed up, is the principle that Christ identified above all others in chapter one of Revelation. Chapter one is the first letter of the Hebrew alphabet, and chapter twenty-two is the last. In verses nine through eleven of chapter one, John introduces himself, and identifies Christ as Alpha and Omega.

Essuula amakumi abiri mu bbiri ye ssuula ya omega ey’Baibuli yonna, era ekisumuluzo eky’okuggulawo obunnabbi obuli mu Okubikkulirwa obubikkiddwa kye nteeko Kristo gye yalambulula okusinga endala zonna mu essuula esooka ly’Okubikkulirwa. Essuula esooka ye nnukuta esooka mu nnukuta z’olulimi lw’Abayudaaya, ate essuula amakumi abiri mu bbiri ye nnukuta ey’enkomerero. Mu emisoko mwenda okutuuka ku kkumi n’emu egy’essuula esooka, Yokaana yeeyanjula, era alambulula Kristo ng’Alpha ne Omega.

> I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:9-11.

> Nze Yokaana, muganda wammwe era munna wammwe mu kubonaabona, ne mu bwakabaka n'obugumiikiriza mu Yesu Kristo, nnali ku kizinga ekiyitibwa Patimo olw'ekigambo kya Katonda n'olw'obujulizi bwa Yesu Kristo. Nnali mu Mwoyo ku lunaku lwa Mukama, ne mpulira ennyuma wange eddoboozi ddene ng'ery'ekkondeere, nga ligamba nti, Nze Alufa n'Omega, ow'olubereberye n'ow'oluvannyuma: era, eby'olaba byawandiike mu kitabo, era obitume eri amakkanisa musanvu agali e Asiya; eri Efeso, eri Simuna, eri Perugamo, eri Tiyatira, eri Saadi, eri Firadelfiya, n'eri Lawodikiya. Okubikkulirwa 1:9-11.

In verse eleven, John is in Patmos, but he turns around in verse twelve, and from there on, he is in the heavenly sanctuary. Thus, in verses 9/11, we find the testimony of John, which identifies Jesus as Alpha and Omega, something Jesus already identified of Himself in verse 8:

Mu lunyiriri olw'ekkumi n'emu, Yokaana ali ku kizinga kya Patiimo; naye mu lunyiriri olw'ekkumi n'abiri n'akyuka, era okuva awo okweyongerayo abeera mu watukuvu ow'eggulu. Bwe kityo, mu nnyiriri 9 okutuuka ku 11, tusangamu obujulizi bwa Yokaana obulaga nti Yesu ye Alpha ne Omega, ekyo Yesu yennyini kye yali amaze okwogera ku ye mu lunyiriri olw'omunaana:

> I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. Revelation 1:8.

> Nze Alufa n’Omega, olubereberye n’enkomerero, bw’ayogera Mukama, aliwo, eyali, era agenda okujja, Omuyinza w’ebyonna. Okubikkulirwa 1:8.

In verse eight, John is writing what he heard Christ speak of Himself. In verses nine through eleven, it is John speaking of himself. That represents two witnesses in the first eleven verses that identify Christ as Alpha and Omega. Verses nine through eleven represents its own unit of thought. Though connected with the entire chapter, in these verses John is speaking of himself, whereas; in verses four through eight, John is speaking for the godhead to His churches. Verse four begins a unit of thought, that ends in verse eight. This is recognized by the opening characteristics of Christ who was and is and is yet to come, being identified in verse four and then again in verse eight.

Mu mus. munaana, Yokaana yawandiika kye yawulira Kristo ky’ayogera ku ye kennyini. Mu mis. mwenda okutuuka ku kkumi n’emu, Yokaana yennyini abeera ayogera ku ye. Ekyo kiraga abajulizi babiri mu mis. esooka kkumi n’emu abalaga Kristo nga Alufa ne Omega. Emis. mwenda okutuuka ku kkumi n’emu giweereza ng’akatundu akalowoozo akakyo kennyini. Newaakubadde nga bigattiddwa ku essuula lyonna, mu mis. gino Yokaana ayogera ku ye kennyini; ate mu mis. nnya okutuuka ku munaana, Yokaana ayogera mu lwa Obwakatonda eri amakanisa ge. Omus. nnya atandika akatundu akalowoozo, nga kaggwa mu mus. munaana. Kino kimanyibwa olw’ebiranga ebisooka eby’a Kristo, eyali, era ali, era agenda okujja, nga bino byalambululibwa mu mus. nnya era ne byongera okulambululwa nate mu mus. munaana.

> John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen.

> Yokaana eri amakkanisa omusanvu agali mu Asiya: Ekisa eri mmwe, n’emirembe, okuva eri ali, eyali, era ajja okujja; ne okuva eri Emyoyo omusanvu egiri mu maaso g’entebe ye; ne okuva eri Yesu Kristo, omujulizi omwesigwa, omubereberye mu bafu, era omulangira w’abakabaka ab’ensi. Eri oyo eyatwagala, n’atunaaza okuva mu byonoono byaffe mu musaayi gwe, era n’atufuula bakabaka n’abakabona eri Katonda ne Kitaawe; ekitiibwa n’obuyinza bibeerenga gy’ali emirembe n’emirembe. Amiina. Laba, ajja n’ebire; n’eriiso lyonna lirimulaba, era n’abo abaamufumita; n’ebika byonna eby’ensi binaakaaba ku lulwe. Ka kibeere bwe kityo, Amiina.

> I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. Revelation 1:4–8.

> Nze Alufa ne Omega, olubereberye n’enkomerero, bw’ayogera Mukama, aliwo, eyaliwo, era ajja, Omuyinza w’ebyonna. Okubikkulirwa 1:4-8.

The first three verses of chapter one present the revelation of Jesus Christ, which is unsealed just before probation closes, for verse three says, “the time is at hand.” “The time is at hand” is the identical statement of verse ten, of chapter twenty-two, that says “seal not the sayings of the prophecy of this book for the time is at hand.” The prophecy that is unsealed is the Revelation of Jesus Christ.

Ennyiriri ssatu ezisooka mu essuula esooka ziraga Okubikkulirwa kwa Yesu Kristo, okutasibiddwa mu kisiba nga ekiseera ky’okugezesebwa kinaatera okuggwaawo, kubanga olunyiriri olusatu lugamba nti, ‘Ekiseera kiri kumpi.’ ‘Ekiseera kiri kumpi’ kye kigambo kye kimu ddala ekiri mu olunyiriri olw’ekkumi, mu essuula amakumi abiri mu bbiri, ekigamba nti, ‘Toteka mu kisiba ebigambo by’obunnabbi eby’omu kitabo kino kubanga ekiseera kiri kumpi.’ Obunnabbi obutasibiddwa kwe Okubikkulirwa kwa Yesu Kristo.

Verse four begins the unsealing, and verse four begins with John’s testimony of, “I John,” and then in verse eight it is Christ who identifies Himself. A human witness in the first of the five verses and a divine witness at the end. Verse four identifies the Heavenly Father as the one who “is, and which was, and which is to come.” Verse eight identifies Christ as the one who “is, and which was, and which is to come.”

Ekitundu eky’okuna kitandika okuggulawo ebiwuundo, era kitandikira ku bujulirwa bwa Yokaana obugamba nti, "Nze Yokaana," ate mu kitundu eky’omunaana Kristo y’eyeyanjula. Omujulirwa w’omuntu mu kitundu ekisooka ku bitundu bitaano, n’omujulirwa wa Katonda ku nkomerero. Ekitundu eky’okuna kiraga Kita ow’eggulu nga Oyo "aliwo, eyaliwo, era ajja okujja." Ekitundu eky’omunaana kiraga Kristo nga Oyo "aliwo, eyaliwo, era ajja okujja."

The key to unsealing the Revelation of Jesus Christ is the principle of alpha and omega. As the first and last, Christ also exists in the present, though He was in the past and will be in the future. The fact that Jesus and the Father are both the God who was, and is, and is yet to come is another presentation of Christ as Alpha and Omega. He is Alpha and Omega, the First and the Last, the Beginning and Ending and He was in the beginning and will be in the ending. The “keys” of the kingdom, that are given to the church at Caesarea Philippi, is also the “key” placed upon Eliakim’s shoulder in Isaiah 22:22. The alpha of the book of Revelation is chapter one and the omega is chapter twenty-two, so we find all the Hebrew alphabet, in the chapters of Revelation. Chapter thirteen represents the rebellion of the United States and thereafter the world. Chapter one presents Christ as Alpha and Omega and chapter twenty-two identifies the same truth, but in connection with the unsealing mentioned in chapter one. Chapters one, thirteen and twenty-two represent the three Hebrew letters that together form the word “truth.”

Ekisumuluzo eky'okuggulawo Okubikkulirwa kwa Yesu Kristo kwe nkola ya Alufa ne Omega. Nga Owasooka n'Ow'enkomerero, Kristo aliwo mu kaakati, newaakubadde nga yaliwo mu biseera ebyayita era alibaawo mu biseera eby'omu maaso. Ensonga nti Yesu ne Kitaawe bombi be Katonda eyaliwo, aliwo, era ajja okujja, ye ndala engeri ey'okulaga Kristo ng'Alufa ne Omega. Ye Alufa ne Omega, Owasooka n'Ow'enkomerero, Entandikwa n'Enkomerero, era yali mu ntandikwa era alibaawo mu nkomerero. "Ebisumuluzo" by'Obwakabaka, ebiweebwa ekkanisa e Kayisaliya Firipi, bye bimu ne "kisumuluzo" ekiteekeddwa ku kibegabega kya Eriyakimu mu Isaaya 22:22. Alufa y'ekitabo ky'Okubikkulirwa ye ssuula emu, ate Omega ye ssuula amakumi abiri mu bbiri; kale tusanga ennukuta z'Olwebbulaniya zonna mu ssuula z'Okubikkulirwa. Essuula kkumi na ssatu eraga obujeemu bwa Amerika ey'Obumu, oluvannyuma n'ensi yonna. Essuula emu eyanjula Kristo ng'Alufa ne Omega, ate ssuula amakumi abiri mu bbiri ekakasa amazima ago gennyini, naye mu kwatagana n'okuggulwawo okwogerwako mu ssuula emu. Essuula emu, kkumi na ssatu, n'amakumi abiri mu bbiri ziimirira ennukuta ssatu z'Olwebbulaniya ez'awamu zikola ekigambo "amazima".

In chapter twenty-three of Matthew Jesus sets forth eight woes upon the Pharisees and Sadducees. In the final verse of chapter twenty-two the interaction of Christ with the quibbling Jews ended with the enigma of David, an enigma that can only be solve if you understand the principle of alpha and omega.

Mu Matayo essuula amakumi abiri mu ssatu, Yesu yalangirira ebibonerezo munaana eri Abafalisaayo n’Abasaddukaayo. Mu lunyiriri olw’enkomerero lw’essuula amakumi abiri mu bbiri, empaka Kristo ze yalina n’Abayudaaya abakaayana zaggwa n’ekyama kya Dawudi, ekyama ekilambululwa yokka singa otegeera omusingi gwa Alufa ne Omega.

> While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he?

> Awo Abafalisaayo bwe baali bakuŋŋaanye wamu, Yesu n’ababuuza ng’agamba, Mulowooza ki ku Kristo? Mwana wa ani?

> They say unto him, The Son of David.

> Bamugamba nti, Omwana wa Dawudi.

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

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

> And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 22:41–46.

> Era tewaali n’omu eyasobola okumuddamu na kigambo kyonna, era okuva ku lunaku olwo tewaali n’omu eyamubuuzayo bibuzo nate. Matayo 22:41-46.

The conclusion of chapter twenty-two identifies a waymark of covenant history. Jeremiah addresses this line of truth as well:

Okumaliriza kw’essuula eya makumi abiri mu bbiri kulaga akabonero ak’ekkubo mu byafaayo by’endagaano. Yeremiya era ayogera ku nsonga eno ey’amazima:

> The word that came to Jeremiah from the Lord, saying, Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these.

> Ekigambo ekyajja eri Yeremiya okuva eri Mukama, nti, Yimirira mu wankaaki w’ennyumba ya Mukama, era eyo obuulire ekigambo kino, ogambe nti, Muwulirize ekigambo kya Mukama, mmwe mwenna ab’e Yuda, abayingira mu miryango gino okusinza Mukama. Bw’atyo bw’ayogera Mukama ow’eggye, Katonda wa Isirayiri, Mutereeze amakubo gammwe n’ebikolwa byammwe, era ndibaleetera mubeere mu kifo kino. Temwesiga bigambo eby’obulimba, nga mugamba nti, Yeekaalu ya Mukama, Yeekaalu ya Mukama, Yeekaalu ya Mukama, bye bino.

> For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour; If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever. Behold, ye trust in lying words, that cannot profit. Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not; And come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations?

> Obanga mutereeza ddala amakubo gammwe n’ebikolwa byammwe; obanga musala omusango mu bwenkanya wakati w’omuntu ne munne; Obanga temunyigirizza mugwira, omulekwa, n’namwandu, so temussa musaayi ogutaliiko musango mu kifo kino, so temugoberera bakatonda abalala okubaleetera obulabe: Noolwekyo ndibasuza mu kifo kino, mu nsi gye nnawa bajjajjammwe, emirembe n’emirembe. Laba, mwesiga ebigambo eby’obulimba, ebitalimu mugaso. Munaiba, mutte, mukole obwenzi, mulyamira obulimba, muyokerera Baali obubaane, mugoberera bakatonda abalala be mutamanya; ne mujje ne muyimirire mu nnyumba eno, eriyitibwa erinnya lyange, ne mugambe nti, Tuwoneddwa tulyoke tukole eby’emizizo ebyo byonna?

> Is this house, which is called by my name, become a den of robbers in your eyes? Behold, even I have seen it, saith the Lord. But go ye now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel.

> Ennyumba eno, eriyitibwa erinnya lyange, efuuse ekisulo ky’abanyazi mu maaso gammwe? Laba, era nange nkirabye, bw’ayogera Mukama. Naye mugende kaakano e kifo kyange ekyali e Siiro, we nateekera erinnya lyange olubereberye, mwe mulabe kye nnakikola olw’obubi bw’abantu bange Isirayiri.

> And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Jeremiah 7:1–16.

> Ate kaakano, kubanga mwakola ebikolwa bino byonna, bw’ayogera Mukama, ne mbagamba, nga nzuukuka enkya ne njogera, naye temwawulira; era ne mbayita, naye temwadamu; Kyenvudde nkole ku nnyumba eno, eyitibwa erinnya lyange, gye mwesiga, ne ku kifo kye nnawa mmwe ne bajjajjammwe, nga bwe nkoze e Siiro. Era ndibagoba mu maaso gange, nga bwe nagoba baganda bammwe bonna, era ddala ensigo ya Efulayimu yonna. Ky’ova olwo tosobera kusabira abantu bano, so tolinnyisa ddoboozi ery’okukaaba newaakubadde okusaba ku lwabwe, so tonjogerera gye ndi ku lwabwe: kubanga sijja kuwulira ggwe. Yeremiya 7:1-16.

Jeremiah was told to not pray for ancient Israel, for they had reached a point of no return, as did the quibbling Jews at the end of chapter twenty-two. When Moses, (a covenant man) was confronted with God’s decision to destroy the chosen covenant people, Moses interceded with prayer. In chapter seven, Jeremiah is told not to pray for the very same covenant people. The prophetic history of Shiloh is identified as the line upon line evidence of God rejecting a chosen covenant people when their sin reaches an unredeemable point, as expressed in one verse.

Yeremiya yagambibwa obutasabira Isirayiri ey’edda, kubanga baali batuuse mu mbeera nga tekyasoboka kuddayo, nga bwe kyali n’Abayudaaya abaayombagana ku nkomerero y’essuula amakumi abiri mu bbiri. Bwe yategeezebwa Musa (omusajja ow’endagaano) nti Katonda asazeewo okuzikiriza abantu b’endagaano abaalondebwa, Musa n’abasabirira mu kusaba. Mu essuula omusanvu, Yeremiya agambibwa obutabasabira abantu b’endagaano bennyini. Ebyafaayo eby’obunnabbi eby’e Siiro bimanyiddwa nga bujulizi ku lunyiriri ku lunyiriri obulaga nti Katonda agaana abantu b’endagaano abaalondebwa bwe kibi kyabwe kituuka ku kipimo ekitasoboka kununulibwa, nga bwe kiyogeddwa mu lunyiriri lumu.

> Ephraim is joined to idols: let him alone. Hosea 4:17.

> Efulayimu anywedde ku bifaananyi; mumulekeko. Oseya 4:17.

In covenant history the point where God ends His covenant relationship is a specific waymark. The rejection of the report of Joshua and Caleb marking the tenth test is another example. Jeremiah is also told to not pray for this people a few chapters later.

Mu byafaayo by'endagaano, ekiseera Katonda lwe amaliriza obukwataganye bw'endagaano ye kiba akabonero akalaga ekkubo akategeerekeka bulungi. Okugaana obubaka bwa Yoswa ne Kalebu kwe kwalaga ekigezo eky'ekkumi, kye kimu ku by'okulabirako birala. Yeremiya naye agambibwa obutabasabira abantu bano nga wayiseewo emitwe ebitono oluvannyuma.

> Therefore pray not thou for this people, neither lift up a cry or prayer for them: for I will not hear them in the time that they cry unto me for their trouble. Jeremiah 11:14.

> N’olwekyo, ggwe tosabira bantu bano, so tosimusa ku lwabwe kukaaba newaakubadde okusaba; kubanga siribawulira mu biro bye banaakaabira eri nze olw’okubonaabona kwabwe. Yeremiya 11:14.

In chapter seven, the spewing out of the Laodiceans at the Sunday law as represented by the symbolism of Shiloah and is identifying what He “will do,” in the near future.

Mu ssuula omusanvu, okubasuula ab’e Laodikeya ebweru mu kiseera ky’etteeka lya Ssande, nga kulagiddwa mu kifaananyi kya Shiloah, kulaga kye ‘yanaakola’ mu biseera ebya kumpi.

> Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Jeremiah 7:14–16.

> Noolwekyo ndikola ku nnyumba eno, eyitibwa erinnya lyange, mwe mweesiga, era ku kifo kye nabawa mmwe ne bajjajja bammwe, nga bwe nkoze e Siiro. Era ndibasuula mu maaso gange, nga bwe nnasuula baganda bammwe bonna, era n’ezzadde lyonna lya Efulayimu. Noolwekyo tobasabira bantu bano, so tokukaabira newankubadde okubasabira, so towaabirira mu maaso gange ku lwabwe: kubanga sijja kuwulira. Yeremiya 7:14-16.

In chapter eleven, the command to not pray is about the fear that shall overtake the Laodiceans when they find themselves in the time of trouble that follows the Sunday law. The fear they experience is set within the history of their rejection of the covenant.

Mu ssuula ey’ekkumi n’emu, ekiragiro ekiragira obutasaba kikwata ku ntiisa egenda okubakwatako Ab’e Lawodikiya bwe beesanga bali mu kiseera ky’ennaku ekigoberera etteeka lya Sande. Entiisa gye banaatuukibwako esangibwa mu byafaayo by’okugaana kwabwe endagaano.

> Hear ye the words of this covenant, and speak unto the men of Judah, and to the inhabitants of Jerusalem; And say thou unto them,

> Muwulirize ebigambo by'endagaano eno, era mubabuulire eri abantu ba Yuda n'abatuuze ba Yerusaalemi; era obagambe nti,

> Thus saith the Lord God of Israel;

> Bw'atyo bw'ayogera Mukama Katonda wa Isirayiri;

> Cursed be the man that obeyeth not the words of this covenant, Which I commanded your fathers in the day that I brought them forth out of the land of Egypt, from the iron furnace, saying, Obey my voice, and do them, according to all which I command you: so shall ye be my people, and I will be your God: That I may perform the oath which I have sworn unto your fathers, to give them a land flowing with milk and honey, as it is this day.

> Avumiddwa omuntu atagondera ebigambo by’endagaano eno, bye nalagira bajjajjammwe ku lunaku lwe nabaggya mu nsi y’e Misiri, okuva mu kyoto eky’ekyuma, nga njogera nti, Mugondere eddoboozi lyange, mukole nga byonna bye mbalagira: ne mubeera abantu bange, nange mbeera Katonda wammwe: ndyoke ntuukirize ekirayiro kye nnalayira bajjajjammwe, okubawa ensi efulumamu amata n’omubisi gw’enjuki, nga bwe kiri leero.

> Then answered I, and said, So be it, O Lord. Then the Lord said unto me,

> Awo ne n'addamu, ne njogera nti, Kale kibeere bwe kityo, Ai Mukama. Awo Mukama n'aŋŋamba nti,

> Proclaim all these words in the cities of Judah, and in the streets of Jerusalem, saying, Hear ye the words of this covenant, and do them. For I earnestly protested unto your fathers in the day that I brought them up out of the land of Egypt, even unto this day, rising early and protesting, saying, Obey my voice. Yet they obeyed not, nor inclined their ear, but walked everyone in the imagination of their evil heart: therefore I will bring upon them all the words of this covenant, which I commanded them to do; but they did them not.

> Mutangaze ebigambo bino byonna mu bibuga bya Yuda ne mu nguudo za Yerusaalemi, nga mwogera nti, Mwulirize ebigambo by’endagaano eno, mubikole. Kubanga nnakuutira nnyo bakitaabwe ku lunaku lwe nabaggya mu nsi y’e Misiri, okutuusa ne leero, nga nzuukuka mangu ne nkuutira, nga nti, Mugondere eddoboozi lyange. Naye tebaagondera, so tebakitaddeyo matu gaabwe, naye buli omu yatambulira mu ndowooza y’omutima gwe omubi; kyenvudde nzisa ku bo ebigambo byonna by’endagaano eno, bye nabalagira okukola; naye tebabikola.

> And the Lord said unto me, A conspiracy is found among the men of Judah, and among the inhabitants of Jerusalem. They are turned back to the iniquities of their forefathers, which refused to hear my words; and they went after other gods to serve them: the house of Israel and the house of Judah have broken my covenant which I made with their fathers.

> Mukama n’aŋŋamba nti, Wazuuliddwa obukumpanya mu bantu ba Yuda ne mu batuuze ba Yerusaalemi. Baddidde emabega ne baddayo mu bibi bya bajjajja baabwe abaagaana okuwulira ebigambo byange; ne bagoberera balubaale abalala okubawaweereza: ennyumba ya Isirayiri n’ennyumba ya Yuda zimenye endagaano yange gye nnakola ne bajjajja baabwe.

> Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Then shall the cities of Judah and inhabitants of Jerusalem go, and cry unto the gods unto whom they offer incense: but they shall not save them at all in the time of their trouble. For according to the number of thy cities were thy gods, O Judah; and according to the number of the streets of Jerusalem have ye set up altars to that shameful thing, even altars to burn incense unto Baal.

> Kale bw’ati bw’ayogera Mukama: Laba, ndibaleetera obubi bye bataasobola kuwoneraawo; newaakubadde banaakaabira gye ndi, si ndibawulira. Awo ebibuga bya Yuda n’abatuuze ba Yerusaalemi bajja kugenda ne bakaabira eri bakatonda be bawokerezera obubaane; naye tebanabawonya n’akatono mu biro by’ennaku zaabwe. Kubanga omuwendo gw’ebibuga byo, ggwe Yuda, gwali ogw’abakatonda bo; era ng’omuwendo gw’amakubo ga Yerusaalemi, mwasimba ebyoto eri ekintu eky’ensonyi ekyo, era mwasimba n’ebyoto eby’okwokereza obubaane eri Baali.

> Therefore pray not thou for this people, neither lift up a cry or prayer for them: for I will not hear them in the time that they cry unto me for their trouble. Jeremiah 11:1–14.

> Kale ggwe tobasabira abantu bano, so tositula eddoboozi ly’okukaaba newaakubadde okusaba ku lwabwe: kubanga siribawulira mu kiseera lwe banaakaabira eri nze olw’obuzibu bwabwe. Yeremiya 11:1-14.

The resurrection of the candidates, to be among the one hundred and forty-four thousand, is identified in Revelation 11:11; and their final gathering is identified in Isaiah 11:11; and the external line of the dragon, the beast and the false prophet is identified in Daniel 11:11; The Sunday law judgment of the tares is identified in Ezekiel 11:11 and the punishment and fear that comes upon the foolish virgins is identified in Jeremiah 11:11.

Okuzuukira kw’abo abagenda okubeera mu 144,000 kumanyibwa mu Okubikkulirwa 11:11; n’okukungaana kwabwe okw’enkomerero kumanyibwa mu Isaaya 11:11; n’olunyiriri lw’ebweru olw’omusota, ensolo ne nnabbi w’obulimba lumanyibwa mu Danyeri 11:11; Okusala omusango okw’etteeka lya Ssande ku bisagazi kumanyibwa mu Ezeekyeri 11:11 era n’okubonerezebwa n’entiisa ebigwira abawala ab’omu buwala abata magezi bimanyibwa mu Yeremiya 11:11.

The command to not pray for this people is the waymark in the last verses of Matthew chapter twenty-two, and chapter twenty-three identifies eight woes upon Adventism. Chapter twenty-three is either October 22, 1844, or the Sunday law. Both of those waymarks are a fulfillment of the marriage, and the marriage is between a bride and a husband, who come together as one flesh. The consummation of the marriage represents atonement, or “at-one-ment.” Man was created in the image of God, and He created male and female. Their offspring are represented by twenty-three chromosomes from the man and twenty-three from the woman. Together their forty-six chromosomes make up the temple. Each individual is a temple, for know ye not that ye are the temple of the Lord?

Ekiragiro eky’obutabasalira abantu bano kye kabonero k’ekkubo mu nnyiriri ez’enkomerero z’omutwe ogwa Matayo ogw’amakumi abiri mu bbiri, era omutwe ogw’amakumi abiri mu ssatu gulaga emivumo munaana okugwa ku Badiventisiti. Omutwe ogw’amakumi abiri mu ssatu kiba kya nga 22 Ogwekkumi, 1844, oba kya tteeka erya Ssande. Byombi ebyo ng’obubonero bw’ekkubo bikwata ku kutuukirizibwa kw’obufumbo, era obufumbo buli wakati w’omugole (omukazi) ne bba, abegatta ne bafuuka omubiri gumu. Okumalirizibwa kw’obufumbo kuyimirira okutabaganya, oba “okubeera kimu.” Omuntu yakolebwa mu kifaananyi kya Katonda, era Yatonda musajja n’omukazi. Abaana baabwe bayimirirwa nga okuva ku musajja waliwo chromosomes amakumi abiri mu ssatu n’okuva ku mukazi chromosomes amakumi abiri mu ssatu. Bwe bigattibwa wamu, chromosomes zaabwe amakumi ana mu mukaaga zifuula yeekaalu. Buli muntu yeekaalu, kubanga temumanyi nti muli yeekaalu ya Mukama?

The consummation of the marriage, when the two become one is the combination of two temples of twenty-three, to form one temple of forty-six. Christ is the one who builds the temple, and He builds His church as the female temple that is to join with His male temple. The connection is when the human temple is joined with the Divine in the Most Holy Place of God’s temple. “Twenty-three” is a symbol of the sealing of the one hundred and forty-four thousand, and that work began at the end of the twenty-three hundred year prophecy. Matthew twenty-three is the pronouncement against Laodicean Seventh-day Adventists, who are a counterfeit of the one hundred and forty-four thousand.

Okutuukirizibwa kw'obufumbo, bwe babiri bwe bafuuka omu, kwe kugattika kw’eyakaalu ebbiri eza amakumi abiri mu ssatu, okufuula yeekaalu emu eya amakumi ana mu mukaaga. Kristo ye azimba yeekaalu, era azimba Ekkanisa ye ng’eyakaalu ey’obukazi egenda okugattibwa ne yeekaalu ye ey’obusajja. Okugatta kubaawo ng’eyakaalu y’omuntu egyungiddwa n’eya Katonda mu Kifo Ekitukuvu Ennyo eky’eyakaalu ya Katonda. “Amakumi abiri mu ssatu” kabonero k’okuteekebwako akabonero kw’emitwalo kkumi na nnya n’obukumi buna, era omulimu ogwo gwatandika ku nkomerero y’obunnabbi bw’emyaka 2300. Matayo omutwe ogw’amakumi abiri mu ssatu gwe kulangirira okusalirwa omusango eri Abadiventisiti ab’Olunaku olw’Omusanvu aba Laodokiya, abalabika ng’ekikopi eky’obulimba ky’emitwalo kkumi na nnya n’obukumi buna.

The one hundred and forty-four thousand are the eighth that is of the seven, and they are those who are resurrected on the eighth day, and the are the eight souls on Noah’s ark, they are the eight descendants of Seth and the seal upon their foreheads was typified by circumcision, that was carried out on the eighth day. They are the priests that are anointed for service on the eighth day, and the pronouncement of eight woes upon Adventism in chapter twenty-three, is a pronouncement against the counterfeit eight.

Aba 144,000 be omunaana oguva mu musanvu, era be abo abazuukizibwa ku lunaku olwa munaana, era be abantu munaana abaali mu lyato lya Nuuwa, be abazzukulu munaana ba Seti, era akabonero ku mitwe gyabwe kaafananyizibwa okukomolebwa, okwakoleddwa ku lunaku olwa munaana. Be bakabona abaasigibwa amafuta olw’obuweereza ku lunaku olwa munaana, era okulangirirwa kw’ezzaabi munaana ku Adventism mu essuula amakumi abiri mu ssatu, kye kulangirirwa okulwanyisa omunaana ow’obuwemu.

The pronouncement of woe upon the foolish virgins is proceeded by the sealing of God’s people in the final verse of chapter twenty-two. Chapter twenty-two aligns with chapter twenty-two in Genesis, for the first book of the Old Testament typifies the first book of the New Testament. In the heart of the prophetic line of Matthew eleven through chapter twenty-two representing twelve chapters, and the sixth of those twelve chapters is chapter sixteen, where Simon Barjona’s name was changed to Peter.

Okulangirirwa kwa zimusanze eri abawala abatalina magezi kugobererwa okuteekebwako olukomo ku bantu ba Katonda mu olunyiriri olusembayo olw’essuula amakumi abiri mu bbiri. Essuula amakumi abiri mu bbiri ekwatagana n’essuula amakumi abiri mu bbiri mu Olubereberye, kubanga ekitabo ekisooka mu Endagaano Enkadde kifaananiriza ekitabo ekisooka mu Endagaano Empya. Mu mutima w’olugendo olw’obunnabbi oluva mu Matayo essuula kkumi n’emu okutuuka ku essuula amakumi abiri mu bbiri, olugendo olw’essuula kkumi na bbiri, essuula ey’omukaaga ku zo ye essuula kkumi na mukaaga, mwe erinnya lya Simooni Ba Yona lyakyusibwa ne lifuuka Peetero.

> And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. Matthew 16:18.

> Era nze nkugamba naawe nti ggwe oli Peetero, era ku lwazi luno ndizimba ekkanisa yange; n'enzigi z'amagombe tezijakugirukirira. Matayo 16:18.

There are 459 verses in Matthew eleven through twenty-two. The middle verse is verse seventeen, of chapter sixteen, but that verse cannot be separated from verses eighteen and nineteen, for they are one statement.

Mu Matayo essuula kkumi n’emu okutuuka ku abiri mu bbiri mulimu ennyiriri 459. Olunyiriri olwa wakati luli olunyiriri kkumi na musanvu olw’essuula kkumi na mukaaga, naye olwo terusobola okwawulwa ku nnyiriri kkumi na munaana ne kkumi na mwenda, kubanga biba ekigambo kimu.

> And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:17–19.

> Yesu n’amuddamu n’amugamba nti, Weri mukisa ggwe, Simooni omwana wa Yona; kubanga omubiri n’omusaayi tebyakikubikkulidde, naye Kitange ali mu ggulu. Era nange nkugamba nti, ggwe Petiro, era ku lwazi luno ndizimba ekkanisa yange; n’enzigi z’emagombe tezirigifunza. Era ndikuwanga obusumuluzo bw’obwakabaka obw’eggulu; na kyonna ky’oba osibye wansi ku nsi kinaasibwa mu ggulu; era na kyonna ky’oba osumuludde wansi ku nsi kinaasumululibwa mu ggulu. Matayo 16:17-19.

The very center of chapters eleven unto twenty-two is the foundational covenant statement for Christianity. In that statement, Simon’s name is changed to Peter, which; when you apply the numerical position that each letter of the English language holds; such as “a” is one, and “z” is twenty-six—you find “p” is 16, “e” is 5, and “t” is 20, and another “e” is 5 and “r” is 18. When you multiply 16 X 5 X 20 X 5 X 18 it equals 144,000, and the reference to Peter’s name change, a symbol of covenant relationship, is found in chapter 16 verse 18, and the first letter of Peter is the number 16 and the last letter is the number 18. All of this is in the center of twelve chapters that begin with the symbol of eleven and end with the symbol of twenty-two.

Wakati ddala mu ssuula 11 okutuuka ku 22 waliwo ekigambo eky’ensibuko ky’endagaano eky’Obukristaayo. Mu kigambo ekyo, erinnya lya Simooni likyusibwa ne lifuuka 'Peter'; era bwe otekateeka ennukuta z’Olungereza buli emu n’omuwendo ogukwatagana n’ekifo kye mu lukalala lw’ennukuta—nga 'a' ye 1, ate 'z' ye 26—olaba nti 'p' ye 16, 'e' ye 5, 't' ye 20, 'e' endala ye 5, ate 'r' ye 18. Bw’okukuba 16 X 5 X 20 X 5 X 18 weefuna 144,000, era okuwandiikibwa okwogera ku ky’okukyusibwa kw’erinnya lya 'Peter', akabonero k’enkwatagana ey’endagaano, kusangibwa mu ssuula 16 omutundu 18, era ennukuta esooka mu 'Peter' ye namba 16 ate ey’oluvannyuma ye namba 18. Byonna bino biri wakati ddala mu ssuula 12 ezitandika n’akabonero ka 11 ne ziwedda n’akabonero ka 22.

That line is also found in Genesis chapters eleven through twenty-two, and in that line, there are 305 verses, which identifies chapter seventeen and verse eleven as the center of that line. That line of twelve chapters of the first book of the Old Testament identifies the covenant with Abraham, and represents the alpha line that meets the omega line, in the same chapters of the first book of the New Testament. The center of the line of the omega in Matthew is the high point of the covenant relationship of the one hundred and forty-four thousand, who are the covenant sign that is lifted up at the Sunday law. The center verse of Genesis’s line identifies not only the center verse, but also the second or middle step of the threefold covenant with Abraham, and just as significantly the sign of the covenant.

Olunyiriri olwo lusangibwa ne mu kitabo ky’Olubereberye mu masuula 11 okutuuka ku 22, era mu olunyiriri olwo mulimu ebitundu 305, ekiraga nti essuula 17 n’ekitundu 11 kye kitundu eky’awakati ky’olunyiriri olwo. Olunyiriri olwo olw’amasuula 12 ag’ekitabo ekyasooka ekya Endagaano Enkadde lutegeeza endagaano ne Ibulayimu, era lukiikirira olunyiriri lwa alpha olusisinkanagana n’olunyiriri lwa omega, mu masuula g’emu ag’ekitabo ekyasooka ekya Endagaano Empya. Eky’awakati ky’olunyiriri lwa omega mu Matayo kye omutendera ogw’oku ntikko gw’enkolagana ey’endagaano ey’abantu 144,000, be kabonero k’endagaano akayimusibwa ku tteeka lya Sande. Ekitundu eky’awakati ky’olunyiriri olw’Olubereberye tekirambulula kyokka ekitundu eky’awakati, wabula kiraga era n’omutendera ogw’okubiri, ogw’awakati, ogw’endagaano ey’emutendera esatu ne Ibulayimu, era ate ne kabonero k’endagaano.

> And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. Genesis 17:11.

> Era munaakomola ennyama ey’obukaba bwammwe; era kijja kubeera akabonero k’omukago wakati wange nammwe. Olubereberye 17:11.

We will continue these things in the next article.

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

> “Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone. The precious jewels, the diamonds, the gold and silver coins, lay scattered in profusion all over the room.

> Awo oluvannyuma, ng’akunkumula ettaka n’ebisago, amayinja ag’obulimba ne ssente zaffu, byonna ne bisituka ne bifuluma mu ddirisa ng’ekire, era empewo ne bibitwala. Mu kavuyo ne nziba amaaso akaseera katono; bwe ngabiggulawo, ebisago byali bigenze byonna. Amayinja ag’omuwendo, dayimondi, n’ensimbi eza zaabu n’eza ffeeza, zaali zisaasaanyiddwa mu bungi mu kisenge kyonna.

> “He then placed on the table a casket, much larger and more beautiful than the former, and gathered up the jewels, the diamonds, the coins, by the handful, and cast them into the casket, till not one was left, although some of the diamonds were not bigger than the point of a pin.

> Awo n’ateeka ku mmeeza essanduuko erinene nnyo era erirabika bulungi okusinga eryasooka, n’akuŋŋaanya amayinja ag’omuwendo, amadayimondi, n’amapeesa, ng’abikuta mu mikono, n’abisuula mu ssanduuko, okutuusa nga tewasigaddeko na kimu, newaakubadde ng’agamu ku madayimondi tegaali manene okusinga akasonga ka pini.

> “He then called upon me to ‘come and see.’

> "Awo yansaba nti, 'jjangu olabe.'"

> “I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, every one in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 83.

> "Nnakopeekera mu ssanduuko, naye ekyo kye nnalaba ne kinyangaza amaaso gange. Byaka emirundi kkumi okusinga ekitiibwa kyabyo ekyasooka. Nnalowooza nti byali bibogolebwa mu musenyu n’ebigere by’abo ababi abaali babisansasanya ne babikandagira mu nvuvu. Byategekeddwa bulungi mu ssanduuko, buli kimu mu kifo kyakyo, nga tewalabikako na kabonero konna ak’obunyikivu bwa musajja eyabisuulamu. Nnakaaba nnyo olw’essanyu, era okukaaba okwo ne kanzukuza." Ebyawandiikibwa eby’olubereberye, 83.

> “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.

> And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:20.

> Era mu nsonga zonna ez'amagezi n'okutegeera kabaka ze yababuuza, yabasanga nga basinga emirundi kkumi abalogo n'abalaguzi bonna abaali mu bwakabaka bwe bwonna. Danyeri 1:20.

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