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# The Revelation of Jesus Christ - Number Fifteen

Okubikkulirwa kwa Yesu Kristo - Ennamba kkumi n'ettaano

The Seventh Seal and the Unsealing of Prophetic Truth

Ekisiba eky'omusanvu n'okubikkulwa kw'amazima ag'obunnabbi

Author

Jeff Pippenger

Published

November 13, 2023

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> And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.

> Era bwe yazibula ekisiba eky’omusanvu, ne wabaawo okusirika mu ggulu okumala ekitundu ky’essaawa. Ne ndaba bamalayika musanvu abaayimirira mu maaso ga Katonda; ne baweebwa engalabi musanvu. Malayika omulala n’ajja n’ayimirira ku kyoto, ng’alina ekibya ky’obubaane ekya zaabu; ne bamuwa obubaane bungi, abukwotereze wamu n’emisaba gy’abatukuvu bonna ku kyoto ekya zaabu ekiri mu maaso g’entebe ey’obwakabaka. Omukka gw’obubaane, ogwali wamu n’emisaba gy’abatukuvu, ne gwasituka mu maaso ga Katonda okuva mu mukono gw’omalayika. N’omalayika n’atwala ekibya ky’obubaane, n’akijjuza omuliro ogw’oku kyoto, n’akisuula ku nsi: ne wabaawo amaloboozi, n’okubwatuka kw’enkuba, n’amasannyalaze, n’olukankano. Okubikkulirwa 8:1-5.

We are addressing the outpouring of holy fire from the heavenly sanctuary, during the history that the United States is going to bring down unholy fire from the first heaven. The revelation of what the seven thunders uttered in Revelation chapter ten, was to be sealed up until just before probation closed. Probation is also represented as on the verge of closing when the seventh seal is opened.

Tuli kwogerako ku kufukibwa kw’omuliro omutukuvu okuva mu Watukuvu ow’omu ggulu, mu kiseera nga Amerika egenda okuleeta wansi omuliro ogutali mutukuvu okuva mu ggulu eryasooka. Okubikkulirwa kw’ebyo enkuba musanvu ze zaayogera mu ssuula ey’ekkumi ey’Okubikkulirwa, kwateekeddwa okusibwa okutuusa nga wakyali katono nnyo nga ekiseera ky’okugezesebwa kiggalibwa. Era ekiseera ky’okugezesebwa kiragibwa nga kiri kumpi okuggala, nga ekisiba eky’omusanvu bwe kiguddwawo.

> 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. Revelation 22:10, 11.

> Era n’aŋŋamba nti, Tobikkira bigambo eby’obunnabbi eby’ekitabo kino; kubanga ekiseera kiri kumpi. Atali mutuukirivu, asigale ng’atali mutuukirivu; n’oyo atali mulongoofu, asigale ng’atali mulongoofu; n’oyo omutuukirivu, asigale ng’omutuukirivu; n’oyo omutukuvu, asigale ng’omutukuvu. Okubikkulirwa 22:10, 11.

The opening of the seventh seal takes place as the seven angels prepare to sound.

Okuggulibwa kw’akafuuwo ak’omusanvu kubaawo nga abamalayika omusanvu beetegeka okuvuuga empuumpu.

> And the seven angels which had the seven trumpets prepared themselves to sound. Revelation 8:6.

> Awo abamalayika omusanvu abaalina amakondeere omusanvu ne beetegekera okufuuwa amakondeere. Okubikkulirwa 8:6.

When probation closes, “no man” is “able to enter the temple,” for the intercession of Christ for men’s sins has ended. Probation has closed, and the seven angels are commanded to pour out the vials of God’s wrath.

Bw’ekiggala ekiseera ky’ekisa, "tewali muntu" "asobola okuyingira mu yeekaalu," kubanga okusabirirako kwa Kristo olw’ebibi by’abantu kuwedde. Ekiseera ky’ekisa kiggadde, era abalayika omusanvu balagirwa okuyiwa obusungu bwa Katonda obuli mu bibya.

> And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled. And I heard a great voice out of the temple saying to the seven angels, Go your ways, and pour out the vials of the wrath of God upon the earth. Revelation 15:8, 16:1.

> Ne yeekaalu n’ejjula omukka oguva mu kitiibwa kya Katonda era n’oguva mu maanyi ge; era tewaali muntu eyayinza okuyingira mu yeekaalu okutuusa nga ebibonerezo omusanvu eby’abamalayika omusanvu bimaze okutukirizibwa. Ne mpulira eddoboozi eddene okuva mu yeekaalu nga ligamba abamalayika omusanvu nti, Mugende, mufuke ebibya eby’obusungu bwa Katonda ku nsi. Okubikkulirwa 15:8, 16:1.

There is no indication that the seven angels that sound the seven trumpets in Revelation chapters nine through eleven, are different from the seven angels that pour out the seven last plagues. On the contrary, the prophetic characteristics of the judgments represented by the seven trumpets, parallel the location and the effects of the seven vials of God’s wrath in chapter sixteen. As a more direct linkage, the trumpet judgments are directly called plagues.

Tewali kalaga nti bamalayika musanvu abavuuga amakondeere musanvu mu Okubikkulirwa essuula ey’omwenda okutuuka ku ey’ekkumi n’emu, bawukana ku bamalayika musanvu abafuka ebikolimo eby’enkomerero omusanvu. Wabula, engeri ebibonerezo eby’amakondeere gye biragibwamu mu bunnabbi, efaanagana n’ebifo ebyakosebwa n’ebivuddeko by’ebibya musanvu by’obusungu bwa Katonda mu ssuula kkumi n’omukaaga. Era, nga kuyunga okusinga okwa ddala, ebibonerezo eby’amakondeere byennyini biyitibwa ebikolimo.

> And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk. Revelation 9:20.

> Naye abalala abaasigalawo ku bantu abatattibwa olw’ebibonoobono ebyo ne tebaakyuka ku bikolwa by’emikono gyabwe, obutasinza badayimooni, n’ebifaananyi eby’azzaabu, n’eby’efeeza, n’eby’ekikomo, n’eby’amayinja, n’eby’omuti; ebitalaba, so tebiwulira, so tebitambula. Okubikkulirwa 9:20.

The opening of the seventh seal is purposely set within the context of the nearness of the close of probation. The seventh seal represents a second witness, of what the seven thunders “uttered,” that John and also Paul were forbidden to write.

Okuggulwawo kw'ekisiba eky'omusanvu kiteekeddwa nga kigendereddwamu mu mbeera ey'okusembera kw'okuggala kw'ekiseera ky'ekisa. Ekisiba eky'omusanvu kiyimirira nga omujulizi ow'okubiri ku ebyo ebibwatuka by'enkuba musanvu "bye byayogera," ebyo Yokaana era ne Pawulo baalagirwa obutabyawandiika.

> And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:3, 4.

> Era n’akaaba mu ddoboozi eddene, ng’empologoma bw’eyoloolima: bwe yakaaba, enkuba musanvu ne ziyogera n’amaloboozi gaazo. Bwe enkuba musanvu zaamala okuyogera n’amaloboozi gaazo, ne nali nga ng’enda okuwandiika: ne mpulira eddoboozi okuva mu ggulu nga lingamba nti, Zibikira ebyo enkuba musanvu bye ziyogedde, era tobiwandiika. Okubikkulirwa 10:3, 4.

What was “uttered” by the seven thunders was sealed up, and in chapter twenty-two, the prophecy that had been sealed up in the book of Revelation was to be unsealed, and as with the seventh seal, it was to be unsealed just before probation closed.

Ebyo amabbwatuka omusanvu bye ‘gaayogera’ byaasibibwa, era mu essuula amakumi abiri mu bbiri, obunnabbi obwali busibiddwa mu kitabo ky’Okubikkulirwa bwateekwa okuggulwamu, era, nga bwe kyakolebwa ku kisiba eky’omusanvu, bwateekwa okuggulwamu katono nga tekinnaggwaawo ekiseera eky’okusaasirwa.

Sister White identifies that the sealing up of what the seven thunders “uttered” represented the same action of the Lion of the tribe of Judah, as when He commanded Daniel to seal up his book, until the time of the end. The books of Daniel and Revelation are the same book, and in the Revelation Jesus is represented as the Lion of the tribe of Judah, when He unseals the book that was sealed with seven seals, so it was the Lion of the tribe of Judah, that also commanded Daniel to seal up his book until the time of the end. The Lion of the tribe of Judah is He who seals and unseals His Word, for He is the Word.

Mukyala White ategeeza nti okuggalwawo kw’ebyo enkuba musanvu bye ‘zayogera’ kyakiikirira ekikolwa kye kimu eky’Ompologoma ey’ekika kya Yuda, nga bwe yalagira Danyeri okuggalawo ekitabo kye okutuusa ku biro by’enkomerero. Ebitabo bya Danyeri ne Okubikkulirwa bye kitabo kye kimu, era mu Okubikkulirwa Yesu alagibwa ng’Ompologoma ey’ekika kya Yuda, bwe yaggula ekitabo ekyali kiggaliddwa n’obukomo musanvu; bw’atyo, ye Ompologoma ey’ekika kya Yuda eyalagira ne Danyeri okuggalawo ekitabo kye okutuusa ku biro by’enkomerero. Ompologoma ey’ekika kya Yuda ye aggalawo era n’aggulawo Ekigambo kye, kubanga ye Ekigambo.

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> Oluvannyuma lw’emivuvu musanvu gino okwogerera n’eddoboozi lyaagyo, ekiragiro ne kijja eri Yokaana, nga bwe kyajjira Danyeri mu nsonga z’ekitabo ekitono, nti, ‘Zibikkira ebyo emivuvu musanvu bye yayogera.’ Okunnyonyola Baibuli kw’Abadiventisti Ab’Olunaku Olw’omusanvu, voliyumu 7, omuko 971.

The internal evidence in the books of Daniel and Revelation identify that the unsealing of the seventh seal, is a second witness to the unsealing of what the seven thunders uttered. Both the unsealing of the book of Daniel and the unsealing of the book that was sealed with seven seals, identify that the truths that are revealed when a prophetic message is unsealed, is progressive in nature. This is why the book of Daniel identifies it as an increase of knowledge, and the book of Revelation portrays it as removing one seal after another.

Obujulizi obw’omunda obuli mu bitabo bya Danyeri n’Okubikkulirwa bulaga nti okusumululwa kw’ekisiba eky’omusanvu kubeera omujulizi ow’okubiri eri okusumululwa kw’ebyo obubwatuka musanvu bye baayogera. Wombi okusumululwa kw’ekitabo kya Danyeri n’okusumululwa kw’ekitabo ekyasibibwa n’obusiba omusanvu kulaga nti amazima agabikkulirwa nga obubaka bw’obunnabbi busumuluddwa gakulakulana mu ngeri ey’eyongerayo. Kino lwaki ekitabo kya Danyeri kikiraga ng’okweyongera kw’obumanyi, ate ekitabo ky’Okubikkulirwa kikiraga ng’okusumulula ekisiba ekimu n’oluvannyuma ekirala.

It is a light that grows brighter and brighter unto the perfect day.

Kye kitangaala ekiyongera ddala okung'aa okutuusa ku lunaku olutuukiridde.

> But the path of the just is as the shining light, that shineth more and more unto the perfect day. Proverbs 4:18.

> Naye ekkubo ly’abatuukirivu liri ng’omusana ogw’enkya, ogweyongera okumasamasa okutuusa ku lunaku olutuukiridde. Engero 4:18.

When “truth” is unsealed, it is progressive.

Bwe "obw'amazima" bubikkulwawo, buba bugenda mu maaso.

> “If it was necessary for God’s ancient people to often call to mind His dealings with them in mercy and judgment, in counsel and reproof, it is equally important that we contemplate the truths delivered to us in His Word,—truth which, if heeded, will lead us to humility and submission, and obedience to God. We are to be sanctified through the truth. The Word of God presents special truths for every age. The dealings of God with His people in the past should receive our careful attention. We should learn the lessons which they are designed to teach us. But we are not to rest content with them. God is leading out His people step by step. Truth is progressive. The earnest seeker will be constantly receiving light from heaven. What is truth? should ever be our inquiry.” Signs of the Times, May 26, 1881.

> Obanga kyali kya mugaso eri abantu ba Katonda ab’edda okujjukira emirundi mingi engeri gye yabakolamu mu kisa n’okusalira omusango, mu magezi n’okunenya, era kye kimu obukulu ffe okulowooza ku mazima agatuleetedwa mu Kigambo kye, amazima, bwe tugagondera, agatukulembera mu bwetoowaze n’okwewaayo, era ne mu kugondera Katonda. Tulina okutukuzibwa mu mazima. Ekigambo kya Katonda kiwanjagira amazima ag’enjawulo ag’eri buli mulembe. Engeri Katonda gye yakolamu n’abantu be mu biseera ebyayita esaanidde okutunuulibwa n’obwegendereza. Tulina okuyiga ebyo bye byategekebwa okutuyigiriza. Naye tetusaanidde kwewoomera ku byo ne tukoma awo. Katonda akulembera abantu be mpola mpola, ku sitepu ku sitepu. Amazima gakulakulana. Omunoonya omwetegefu ajja okubeeranga ng’afuna omusana okuva mu ggulu bulijjo. "Amazima kye ki?" kibeere ekibuuzo kyaffe ennaku zonna. Obubonero bw’Ebiseera, Meyi 26, 1881.

At the end of July, 2023, the Revelation of Jesus Christ began to be unsealed.

Ku nkomerero ya Julaayi mu mwaka gwa 2023, Okubikkulirwa kwa Yesu Kristo kwatandika okuggulwawo.

As with the seventh seal and also the utterings of the seven thunders, the Revelation of Jesus Christ, is unsealed just before probation closes. It provides a third witness of the same message represented by the removal of the seventh seal, and the seven thunders. Those three representations in the book of Revelation are three witnesses that combine to make up the message of the Revelation of Jesus Christ. The unsealing of these three witnesses is progressive. Its effects are also progressive.

Nga bwe kiri n’ekisiba eky’omusanvu era n’ebyo engurumo musanvu ze zaayogera, Okubikkulirwa kwa Yesu Kristo kusumululibwa nga tekunnaggwaawo obusaasizi. Kuwa omujulirwa ow’okusatu ogw’obubaka bumu obulagirwamu mu kuggibwawo kw’ekisiba eky’omusanvu ne mu ngurumo musanvu. Ebyo ebiraga ebisatu ebiri mu Kitabo ky’Okubikkulirwa be bajulirwa basatu abeegatta okufuula obubaka bw’Okubikkulirwa kwa Yesu Kristo. Okusumululibwa kw’abajulirwa bano abasatu kugenda mu mitendera. Ebivuddeko byakyo nabyo bigenda mu mitendera.

> “Obedience to the law of God is sanctification. There are many who have erroneous ideas in regard to this work in the soul, but Jesus prayed that His disciples might be sanctified through the truth, and added, ‘Thy word is truth’ ( John 17:17). Sanctification is not an instantaneous but a progressive work, as obedience is continuous. Just as long as Satan urges his temptations upon us, the battle for self-conquest will have to be fought over and over again; but by obedience, the truth will sanctify the soul. Those who are loyal to the truth will, through the merits of Christ, overcome all weakness of character that has led them to be molded by every varying circumstance of life.” Faith and Works, 85.

> "Okugondera amateeka ga Katonda kwe kutukuzibwa. Waliwo bangi abalina endowooza entali ntuufu ku mulimu guno ogw’omu mwoyo, naye Yesu yasabira abayigirizwa be batukuzibwe mu mazima, n’agattako nti, ‘Ekigambo kyo kye mazima’ (Yokaana 17:17). Okutukuzibwa si kikolebwa amangu mu kaseera kamu, wabula mulimu ogweyongera mu maaso, kubanga okugondera kweyongerayo bulijjo. Okutuusa lwe Setaani annyigiriza okukema, olutalo olw’okwessinga ffe bennyini lulina okulwanibwa emirundi n’emirundi; naye mu kugondera, amazima ganaatukuzza omwoyo. Abali beesigwa eri amazima, okuyitira mu butuukirivu bwa Kristo, banaawangula obunafu bwonna obw’empisa obwabaleetedde okufugibwanga buli mbeera enkyukakyuka ey’obulamu." Okukkiriza n’Emirimu, 85.

The progressive development of the understanding of the Revelation of Jesus Christ began to be published at the end of July, 2023. The process of understanding the truths that began to be published at that time, began shortly after July 18, 2020.

Okukulaakulana okw’eyongera mu kutegeera Okubikkulirwa kwa Yesu Kristo kwatandika okusasanyizibwa ku nkomerero ya July 2023. Omugendo gw’okutegeera amazima agaatandika okusasanyizibwa mu kiseera ekyo gwatandika mangu oluvannyuma lwa July 18, 2020.

The truth that is identified in the message of the unsealing of the seventh seal is addressing the waymark of the Midnight Cry. The Midnight Cry in the Millerite history was a progressive development of truth, and that fact can be demonstrated by a historical review of the work of Samuel Snow. Jesus illustrates the movement of the third angel with the movement of the first angel, for he always illustrates the end with the beginning.

Amazima agalambuluddwa mu bubaka bw’okusumululibwa kw’ekisiba eky’omusanvu gakwata ku kabonero akalaga ekkubo ak’Okukaaba okw’omu ttumbi ly’ekiro. Okukaaba okw’omu ttumbi ly’ekiro mu byafaayo by’Abamillerite kwali enkulakulana eyeyongerayo ey’amazima, era ekyo kisobola okulagibwa mu kwekenneenya okw’ebyafaayo ku mulimu gwa Samuel Snow. Yesu afaananyiriza olugendo lw’omulayika ow’okusatu n’olugendo lw’omulayika ow’okusooka, kubanga bulijjo afaananyiriza enkomerero n’entandikwa.

The truths that come together to form the Midnight Cry message are an understanding of who God is, and how His character is represented in his Word. Those truths include a very detailed description of the historical process that those who ultimately proclaim the Midnight Cry message will fulfill. The hidden history of the seven thunders is what identifies that historical process. The seventh seal is a part of that detailed historical process, but its revelation is directed at the period of time that begins when the Midnight Cry message is finalized, thus marking when the sealing of the one hundred and forty-four thousand is accomplished. The progressive removal of the seventh seal begins when the message of the Midnight Cry is fully developed, as illustrated by the Exeter camp meeting in the summer of 1844. These articles represent your personal invitation to come to the Exeter camp meeting.

Amazima agakuŋŋaana wamu okuzimba obubaka bw’Okukaaba mu ttumbi lya ekiro ge kumanya ani Katonda, era n’engeri enneyisa ye bwe yeeyoleka mu Kigambo kye. Amazima ago mwegali okunnyonnyola enjuvu ennyo ku ntambula ey’ebyafaayo gye banaatuukiriza abo abajja okwatula mu nkomerero obubaka bw’Okukaaba mu ttumbi lya ekiro. Ebyafaayo ebikwekeddwa eby’obubwatuka musanvu bye bikkakasa entambula eyo ey’ebyafaayo. Ekisiba eky’omusanvu kigatta ku ntambula eyo enjuvu ey’ebyafaayo, naye okubikkulibwa kwakyo kutunuulidde ekiseera ekitandika nga obubaka bw’Okukaaba mu ttumbi lya ekiro bumaliriziddwa, era bwe kityo ne kulaga obudde lwe kumalirizibwa okuteekebwako akabonero kw’abantu 144,000. Okuggulwawo mu ngeri eyeyongera okw’ekisiba eky’omusanvu kutandika nga obubaka bw’Okukaaba mu ttumbi lya ekiro bukoleddwa mu bujjuvu, nga bwe kyeragiribwa mu lukung’aana lw’ensiisira e Exeter mu kiseera ky’akasana mu 1844. Ebiwandiiko bino bya kuyita kwo ku muntu ku muntu okujja mu lukung’aana lw’ensiisira e Exeter.

When the seventh seal is opened, fire from the altar is cast unto the earth, and there are “voices, and thunderings, and lightnings, and an earthquake.” A “voice” represents a trumpet.

Bwe baggulawo ekisiba eky'omusanvu, omuliro oguva ku kyoto gusuulibwa ku nsi, era ne wabaawo "amaddoboozi, n'amabbwatuka, n'amasannyalaze, n'okukankana kw'ensi." "Eddoboozi" liyimirira ekiwuubaalo.

> Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.

> Yogerera waggulu, tokwata mpola; yimusa eddoboozi lyo ng’ekkondeere, obategeeze abantu bange obujeemu bwabwe, n’ennyumba ya Yakobo ebibi byabwe. Isaaya 58:1.

The voice of a trumpet identifies a message that is warning of impending judgment. When Isaiah commands God’s people to lift up their voice like a trumpet, they are to “cry” aloud. The Midnight Cry message is unsealed just before the hour of the earthquake of the Sunday law. The Midnight Cry message which is unsealed just before the soon coming Sunday law, is the message that swells into a loud cry. When Isaiah says, “Cry aloud,” he is referencing a combination of the loud cry of the third angel, which is the second voice that joins the Midnight Cry message. The loud Midnight Cry message is a warning of the seventh trumpet, which is the third woe. God’s people must understand that when that trumpet message is blown, they are in the final moments of their probationary time. Therefore Isaiah’s command is a warning to prepare for the close of probation, a warning that the trumpet judgment of the third woe of Islam is about to strike the United States for rejecting God’s Sabbath. At the Sunday law, the Midnight Cry, which is the first of the two “voices” in Revelation chapter eighteen, swells to a loud cry. As God’s other children that are still in Babylon are called out.

Eddoboozi ly’ekondeere liraga obubaka obulabula ku kusalibwa omusango ogugenda okutuuka. Isaaya bw’alagira abantu ba Katonda okuyimusa eddoboozi lyabwe ng’ekondeere, balina “okukoowoola” waggulu. Obubaka bw’Okukoowoola okw’ettumbi ly’ekiro bubikkulibwa katono nga tekunnatuuka essaawa y’ettutumo ly’ettaka ery’etteeka lya Ssande. Obubaka bw’Okukoowoola okw’ettumbi ly’ekiro obubikkulibwa nga tekunnatuuka etteeka lya Ssande erigereera okutuuka, bwe bumu obweyongera ne bufuuka okukoowoola okw’amaanyi. Isaaya bw’agamba nti, “Kooka waggulu,” abeera ajuliza obwegatta bw’okukoowoola okw’amaanyi okw’om Malaika ow’okusatu, kwe ddoboozi ery’okubiri eriyungana ku bubaka bw’Okukoowoola okw’ettumbi ly’ekiro. Okukoowoola okw’ettumbi ly’ekiro okuli kwa maanyi kwe kulabula ku kondeere eya musanvu, ey’ennaku ey’okusatu. Abantu ba Katonda balina okutegeera nti bwe kifuuwa ekkondeere eryo ery’obubaka, baba bali mu ddakiika ez’enkomerero z’ekiseera kyabwe eky’okugezesebwa. Bwe kityo ekiragiro kya Isaaya kiba kulabula okutegekera okuggwaawo kw’ekiseera ky’okugezesebwa, era kulabula nti okusala omusango okw’ekkondeere okw’ennaku ey’okusatu okw’Islamu kugenda okukuba Amerika olw’okugaana Ssabbiiti ya Katonda. Ku tteeka lya Ssande, Okukoowoola okw’ettumbi ly’ekiro, okubeera kwe ddoboozi eryasooka mu “ddoboozi bbiri” ezirabikibwa mu kitundu eky’ekkumi n’omunaana ky’Ekitabo ky’Okubikkulirwa, kwe kweyongera ne kufuuka okukoowoola okw’amaanyi, era abaana ba Katonda abalala abakyalimu Babulooni bayitibwa baveyo.

> “The truth for this time, the third angel’s message, is to be proclaimed with a loud voice, meaning with increasing power, as we approach the great final test.” The 1888 Materials, 710.

> Obubaka bwa Malaika ow’okusatu, obw’amazima ag’ekiseera kino, bulina okubuulibwa n’eddoboozi ddene, kitegeeza nga n’amaanyi gakyeyongera, nga bwe tusembera ekigezo ekikulu eky’enkomerero. The 1888 Materials, 710.

The “increasing power” of the “loud cry” of the third angel was typified at Sinai when the Ten Commandments were proclaimed by Jehovah himself. The trumpet in that history increased in power as the mountain quaked and turned to smoke. The fear was so great, that even Moses greatly quaked. The people then raised their “voices” in fear, asking that God’s “voice” would cease to sound.

‘Okweyongera mu maanyi’ kw’‘eddoboozi eddene’ ery’omulayika ow’okusatu kwaalabirizibwa ku Lusozi Sinayi, bwe Ebiragiro Ekumi byalangirirwa Yakuwa yennyini. Ekkondeere mu byafaayo ebyo lyeeyongera mu maanyi ng’olusozi lwakankana era ne lusiikirira omukka. Entiisa yali nnene nnyo okutuusa ne Musa yakankana nnyo. Abantu ne bayimusa ‘amaddoboozi’ gaabwe mu ntiisa, nga basaba ‘ddoboozi’ lya Katonda lisirike.

> And the sound of a trumpet, and the voice of words; which voice they that heard entreated that the word should not be spoken to them any more: (For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart: And so terrible was the sight, that Moses said, I exceedingly fear and quake:). Hebrews 12:19–21.

> Era eddoboozi ly’ekkondeere, n’eddoboozi ly’ebigambo; era abo abaawulira eddoboozi eryo ne basaba nti ekigambo kireme okwogerwa gye bali nate: (Kubanga tebaasobola kugumiikiriza ekyalagirwa, nti newakubadde ensolo bw’eneekoma ku lusozi, eneekubirwa amayinja, oba okusongobwako ekiso: Era eky’okulabika kyali kya kutya nnyo, Musa n’agamba nti, Ntidde nnyo era nkankana:). Abaebbulaniya 12:19-21.

The “voice” “they” had “heard” represents the “voice” of the warning message of the third angel. In fearful anguish they responded with their own “voices.” The voices at the Sunday law are also represented by the foolish virgins who are asking for oil, and the voices of the wise virgins tell them to go and buy for themselves. At the close of human probation, the “voices” of those that recognize they are lost, as do the foolish Adventist virgins at the Sunday law, cry out for the rocks and mountains to fall upon them. The Sunday law is typified by the giving of the law at Mount Sinai.

"Eddoboozi" "bo" lwe "baawulidde" liyimirira "eddoboozi" ery'obubaka obulabula erya malaika ow’okusatu. Mu ntiisa n’ennaku ennene baayanukula n’"amaddoboozi" gaabwe. Amaddoboozi agabeerawo ku kiseera ky’etteeka lya Sande gayimirirwa ng’abawala abasirusiru abasaba amafuta; era amaddoboozi g’abawala ab’amagezi gabagamba bagende begulire bo bennyini. Mu nkomerero y’ekiseera ky’omukisa ky’abantu, "amaddoboozi" g’abo abategeera nti bazikiridde—nga bwe kiri eri abawala Abadiventisiti abasirusiru ku etteeka lya Sande—bakaabira amayinja n’ensozi okubagwaako. Etteeka lya Sande lirabirwamu mu kuweebwa kw’etteeka ku Lusozi Sayinayi.

> “At the wonderful manifestations of divine power upon that solemn occasion,—the mysterious trumpet tones waxing louder and more terrible, the peals of thunder reverberating from every mountain side, the lightning’s flash illuminating the stern and solemn heights, and on Sinai’s summit, amid cloud, and tempest, and thick darkness, the glory of God as a devouring fire,—at these tokens of Jehovah’s presence, the hearts of Israel failed with fear, and the whole congregation ‘stood afar off.’ Even Moses exclaimed, ‘I exceedingly fear and quake.’ Then above the warring elements was heard the voice of Jehovah, speaking the ten precepts of his law.

> Ku bikkula eby’amagero eby’amaanyi g’Obwakatonda ebyaliwo mu kiseera ekyo eky’ekitiibwa,—eddoboozi ery’ekyama ery’empalampanda nga lyeeyongera okunywerera n’okutisa nnyo, okubwatuka nga kuddirira okuva ku buli bbali ly’olusozi, okumyansa ne kumaanira entikko ezikakali era ez’ekitiibwa, era ku ntikko ya Sinaayi, wakati mu bire, n’omuyaga omukambwe, n’ekizikiza ekiingi ennyo, ekitiibwa kya Katonda ng’omuliro ogulya,—ku bubonero buno obw’okubeerawo kwa Yehova, emitima gya Isiraeri ne gigwaamu amaanyi olw’entiisa, era ekibiina kyonna ‘ne kiyimirira wala.’ Ne Musa yennyini n’agamba nti, ‘Nnatyaganye nnyo ne nvunda.’ Awo waggulu w’ekivudumula ky’eby’obudde ne wawuulirwa eddoboozi lya Yehova, nga ayogera ebiragiro kkumi eby’etteeka lye.

> “As God’s great mirror revealed to the people of Israel their true condition, their souls were overwhelmed with terror. The awful power of God’s utterances seemed more than their quaking frames could bear. They entreated Moses, ‘Speak thou with us, and we will hear; but let not God speak with us, lest we die.’ As God’s great rule of right was presented before them, they realized, as never before, the offensive character of sin, and their own guilt, in the sight of a pure and holy God.” Signs of the Times, March 3, 1881.

> Endabirwamu ennene ya Katonda bwe yabikkulira abantu ba Isirayiri embeera yaabwe ya ddala, emyoyo gyabwe ne gikwatibwa entiisa ennyo. Obuyinza obukakanyavu bw’ebigambo bya Katonda bwalabika nga busukka obusobozi bw’emibiri gyabwe egyakankana obw’okugumiikiriza. Ne basaba Musa nti, 'Ggwe yogeranga naffe, era tunaawulira; naye Katonda aleme okutwoogerako, tuleme okufa.' Omulingo omukulu gw’obutuukirivu ogwa Katonda bwe gubateekebwa mu maaso gaabwe, ne bategeera, nga bwe tebaakikitegeddako, engeri ekibi gye kiswaza, era n’omusango gwaabwe mu maaso ga Katonda omulongoofu era omutukuvu. Signs of the Times, Maarisi 3, 1881.

When the fire from the altar is cast unto the earth, there are “voices, and thunderings, and lightnings, and an earthquake.” “Thundering and lightning” are symbols of God’s judgments. At the Sunday law, the United States will have fully filled its “cup of iniquity,” and “national apostasy, will be followed by national ruin.” The “cup of iniquity” becomes full in the fourth generation, for both horns of the earth beast progress through four generations of escalating rebellion. The Sunday law marks where God’s judgments, represented by “thunderings and lightnings” are delivered, and they are delivered unto the fourth generation.

Omuliro oguva ku kyoto bw’asuulibwa ku nsi, wabaawo "amaddoboozi, n'okubwatuka, n'amasanyalaze, n'omusisi gw'ensi." "Okubwatuka n’amasanyalaze" bye bifaananyi by’ebibonerezo bya Katonda. Mu kiseera ky’etteeka erya Sande, Amerika eneebadde emalirizza okujjuza ddala "ekikopo ky’obutali butuukirivu," era "okuvuddemu ddiini okw’eggwanga, kunaakulikira okuzikirira okw’eggwanga." "Ekikopo ky’obutali butuukirivu" kijjuvuka mu lulyo olw’okuna, kubanga ennyanga zombi z’ensolo eyava mu nsi ziyita mu milulyo ennya ez’obujeemu obwongera okweyongera. Etteeka erya Sande liraga we ebibonerezo bya Katonda, ebyakiikirizibwa "mu kubwatuka n’amasanyalaze," bituukirizibwa; era bituukirizibwa ku lulyo olw’okuna.

> “Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them.

> Ku Abamoli Mukama yagamba nti: ‘Mu mulembe ogw’okuna banaakomawo wano nate: kubanga obutali butuukirivu bw’Abamoli tebunnajjula.’ Newaakubadde eggwanga lino lyalabika ennyo olw’okusinza ebifaananyi n’obwononefu, kikopo ky’obutali butuukirivu bwalyo te kyali kijjudde, era Katonda teyawa kiragiro ky’okukizikiriza ddala. Abantu baalina okulaba amaanyi ga Katonda nga galabisibwa mu ngeri ey’ekirabika ennyo, balekebwe nga tebalina kye beewaanirako. Omutoonda ow’okusasira yali ayagala okugumiikiriza obutali butuukirivu bwabwe okutuusa ku mulembe ogw’okuna. Awo, bwe waba nga tewalabiseemu nkyukakyuka yonna ey’olungi, emisango gye gyaali okugwa ku bo.

> “With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.” Testimonies, volume 5, 208.

> "N'obutuufu obutakyamu ddala, Oyo Ataliko nkomo akyakuuma akawuunti n'amawanga gonna. Nga ekisa kye kiky'ewa, era nga abantu bayitibwa okwenenya, akawuunti eno esigala ng'egudde; naye bwe emiwendo gituuka ku muwendo ogwateekebwawo Katonda, okutuukiriza obusungu bwe kutandika. Akawuunti eggalibwa. Obugumiikiriza obwa Katonda buggwaawo. Tewakyabawo kugayirirwa kisa ku lwaabwe." Testimonies, omuzingo 5, 208.

Sister White identifies the judgments that begin at the Sunday law as “God’s destructive judgments.” She teaches that it is too late for the foolish Laodicean Adventists, who had an opportunity to prepare for the crisis at midnight, but had refused to do so. That time of destructive judgments for the foolish virgins, is “a time of mercy” for those who had not yet heard the truth.

Sister White ategeeza nti ebibonerezo ebivitandika ku tteeka lya Sande biri ‘ebibonerezo bya Katonda eby’okuzikiriza.’ Ayigiriza nti ekiseera kiba kyawedde eri Abadiventisti ab’e Laodikiya abataalina magezi, abaali balina omukisa okweetegekera ekizibu eky’omu ttumbi lw’ekiro, naye ne bagaana okukikola. Ekiseera ekyo ky’ebibonerezo eby’okuzikiriza eri abawala abataalina magezi kye ‘kiseera ky’ekisa’ eri abo abataabadde bawulirako amazima.

> “Oh, that the people might know the time of their visitation! There are many who have not yet heard the testing truth for this time. There are many with whom the Spirit of God is striving. The time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; His hand is still stretched out to save, while the door is closed to those who would not enter.” Testimonies, volume 9, 97.

> “Ayi, singa abantu bamanya ebbanga ery’okukyalirirwa kwabwe! Waliwo bangi abatannawulira amazima agagezesa ag’omu kiseera kino. Waliwo bangi Omwoyo wa Katonda gw’akyalwanaganako. Ekiseera ky’ebibonerezo bya Katonda eby’azikiriza kye kiseera ky’okusaasira eri abo abataafunye mukisa okumanya eky’amazima kye kiri. Mukama alibaatunuulira n’ekisa. Omutima gwe ogw’okusaasira gukwatiddwa; omukono gwe gukyali gunyooliddwa okulokola, ng’oluggi luggaliddwa abo abagaana okuyingira.” Obujulizi, omuwendo 9, omuko 97.

When the seventh seal is opened there are “voices, and thunderings, and lightnings, and an earthquake.” The “hour” when the “earthquake” of Revelation eleven was first fulfilled was the French Revolution, and the perfect fulfillment of that “hour” is the “quake” of the “earth” beast, at the soon-coming Sunday law. It is in that “hour,” that the seventh seal is fully opened. The cross typifies the Sunday law, and there was a great earthquake at the cross.

Bwe baggulawo ekisiba eky’omusanvu, wabaawo "amaloboozi, n’okubwatuka, n’okumyansa, n’ekikankano ky’ensi." "Essaawa" gye "ekikankano ky’ensi" eky’Okubikkulirwa essuula 11 kyasooka okutuukirizibwa, yali Enkyukakyuka ya Bufalansa, era okutuukirizibwa okwatuukirivu kw’essaawa eyo kwe "kikankano" ky’"ekisolo eky’ensi," mu kiseera ky’etteeka lya Ssande ekigenda okujja mu bwangu. Mu "ssaawa" eyo, ekisiba eky’omusanvu we kiggulwibwa ddala. Omusalaba afaananyiriza etteeka lya Ssande, era ku musalaba waabangawo ekikankano ekinene.

> Jesus, when he had cried again with a loud voice, yielded up the ghost. And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent. Matthew 25:51.

> Yesu, bwe yakaaba nate n’eddoboozi ddene, n’awaayo omwoyo gwe. Era, laba, ekituli eky’omu yeekaalu ne kiyulikika mu bibiri okuva waggulu okutuuka wansi; n’ensi n’ekankana, n’amayinja ne gayulika. Matayo 25:51.

At the cross, a satanic kingdom was overthrown, as it will be at the Sunday law.

Ku musalaba, obwakabaka bwa Sitaani bwawangulwa, nga bwe kiriba ku tteeka lya Ssande.

> “Christ did not yield up His life till He had accomplished the work which He came to do, and with His parting breath He exclaimed, ‘It is finished.’ John 19:30. The battle had been won. His right hand and His holy arm had gotten Him the victory. As a Conqueror He planted His banner on the eternal heights. Was there not joy among the angels? All heaven triumphed in the Saviour’s victory. Satan was defeated, and knew that his kingdom was lost.” The Desire of Ages, 758.

> Kristo teyawaayo omwoyo gwe okutuusa lwe yamaliriza omulimu gwe yajja okukola, era mu kussa omukka kwe okw’enkomerero n’agamba nti, ‘Kiwedde.’ Yokaana 19:30. Olutalo lwali luwanguddwa. Omukono gwe ogwa ddyo, n’omukono gwe omutukuvu, gyeyamuwanguliza. Nga Omuwanguzi n’asimba bbendera ye ku ntikko ez’obutaggwaawo. Tewali ssanyu mu bamalayika? Eggulu lyonna lyajaguza obuwanguzi bwa Omulokozi. Ssetaani yawangulwa, era yategeera nti obwakabaka bwe abufiiriddwa. The Desire of Ages, 758.

The earthquake of the cross is a representation of “truth,” which is Alpha and Omega. “Truth” is the beginning, the middle and the ending; it is the Hebrew word that was created by bringing together the first, thirteenth and last letter of the Hebrew alphabet. There was an earthquake when Christ died and then another earthquake at His resurrection. At the cross there was a first earthquake, then the grave and then the earthquake at His resurrection. At both earthquakes graves were opened.

Okutetemeka kw’ensi okwaliwo ku musalaba kibeera ekifaananyi kya "mazima", ogwo oguli Alufa ne Omega. "Mazima" ye ntandikwa, wakati n’enkomerero; kye kigambo ky’Olwebbulaniya ekyatondebwa nga batunga wamu ennukuta esooka, ey’ekkumi n’esatu, n’ey’enkomerero mu lukalala lw’ennukuta z’Olwebbulaniya. Waaliwo okutetemeka kw’ensi Kristo bwe yafa, era oluvannyuma ne wabaawo ekirala mu kuzukira kwe. Ku musalaba waaliwo okutetemeka kw’ensi okw’ensooka, oluvannyuma n’entana, ate ne mu kuzukira kwe ne wabaawo okutetemeka kw’ensi. Mu kutetemeka kw’ensi kwombi, entana zaaggulibwa.

> “When Jesus, as He hung upon the cross, cried out, ‘It is finished’, the rocks rent, the earth shook, and some of the graves were opened. When He arose a victor over death and the grave, while the earth was reeling and the glory of heaven shone around the sacred spot, many of the righteous dead, obedient to His call, came forth as witnesses that He had risen. Those favored, risen saints came forth glorified. They were chosen and holy ones of every age, from creation down even to the days of Christ. Thus while the Jewish leaders were seeking to conceal the fact of Christ’s resurrection, God chose to bring up a company from their graves to testify that Jesus had risen, and to declare His glory.” Early Writings, 184.

> “Bwe Yesu, nga awomekedde ku musaalaba, n’ayogerera waggulu nti, ‘Kiwedde,’ amayinja ne gamenyeka, ensi n’eyuuguuma, era entaana ezimu ne ziggulwawo. Bwe yazukira ng’omuwanguzi ku kufa n’entaana, ng’ensi ng’ewankana era ekitiibwa ky’eggulu nga kitiikirira okwetooloola ekifo ekitukuvu, abafu ab’obutuukirivu bangi, nga bawuliriza okuyita kwe, ne bavayo ng’abajulizi nti azukidde. Abo abaasiimibwa, abatukuvu abaazuukidde, ne bavayo nga bajjudde ekitiibwa. Baali b’abalonde era abatukuvu mu mirembe gyonna, okuva ku kutondebwa okutuuka ne ku nnaku za Kristo. Noolwekyo ng’abakulembeze b’Abayudaaya bagezaako okukisa amazima g’okuzuukira kwa Kristo, Katonda yalonda okuzuukusa ekibinja okuva mu ntaana zaabwe okujulira nti Yesu azukidde, era okulangirira ekitiibwa kye.” Ebiwandiiko Ebisooka, 184.

At the first earthquake graves were opened, and at the last earthquake the grave of Christ was opened. In Revelation eleven, the two witnesses come out of their graves in the same hour as the earthquake. The earthquake is the Sunday law, which is typified by the cross. There is to be therefore two resurrections in the hour of the Sunday law. The first represents the birth of the one hundred and forty-four thousand that occurs before the woman travails, the second takes place in her travail. The woman of Revelation twelve first births the man child that is to rule the nations with a rod of iron, without any labor pains. Then at the Sunday law, her travails begin and she brings forth the second child. First, she births Elijah, and last she births Moses. The Sunday law is the hour of the resurrection of the twins of Revelation seven.

Mu kunyeenya kw’ensi okwasooka entaana zaaggulwawo, era mu kunyeenya kw’ensi okw’enkomerero entaana ya Kristo yaggulwawo. Mu Okubikkulirwa ekkumi n’emu, abajulizi babiri bava mu entaana zaabwe mu ssaawa emu nga bwe wabaawo kunyeenya kw’ensi. Okunyeenya kw’ensi kwe tteeka lya Sande, era ekifaananyi kyako kye omusalaba. Noolwekyo mu ssaawa y’etteeka lya Sande walibawo okuzuukira ebiri. Ekyasooka kiraga okuzaalibwa kw’abo 144,000 ekibaawo nga omukazi tannaba kutandika obulumi bw’okuzaala, ekyokubiri kibaawo mu bulumi bwe bw’okuzaala. Omukazi w’Okubikkulirwa omutwe ogw’ekkumi n’abiri asooka okuzaala omwana wa bulenzi agenda okufuga amawanga n’omuggo ogw’ekyuma, nga tewali bulumi bw’okuzaala. Awo ku tteeka lya Sande obulumi bwe bw’okuzaala butandika, era n’azaala omwana ow’okubiri. Asooka azaala Eriya, ate oluvannyuma azaala Musa. Etteeka lya Sande ye ssaawa y’okuzuukira kw’abalongo ab’omu Okubikkulirwa omutwe ogw’omusanvu.

When the seventh seal is fully opened at the Sunday law, there is silence in heaven for half an hour.

Akasindikizo ak’omusanvu bwe kaggulwawo ddala mu kiseera ky’etteeka lya Ssande, wabaawo okusirise mu ggulu okumala ekitundu kya ssaawa.

> “But God suffered with His Son. Angels beheld the Saviour’s agony. They saw their Lord enclosed by legions of satanic forces, His nature weighed down with a shuddering, mysterious dread. There was silence in heaven. No harp was touched. Could mortals have viewed the amazement of the angelic host as in silent grief they watched the Father separating His beams of light, love, and glory from His beloved Son, they would better understand how offensive in His sight is sin.” The Desire of Ages, 693.

> Naye Katonda yabonabona awamu ne Mwana we. Abamalayika baalaba obubabiro bw’Omulokozi. Baalaba Mukama waabwe nga beetooloddwa ebibinja by’amagye ga Setaani, obw’obuntu bwe ne bwanyigirizibwa entiisa ey’ekyama ey’okusansamya. Mu ggulu waaliwo okusirikirira. Tewali nnanga yakwatibwako. Ssinga abafa babadde basobola okulaba okuwuniikirira kw’eggye ly’Abamalayika, nga mu nnaku ez’okusirika baalaba Kitaawe ng’awulula okutangaala kwe, okwagala kwe, n’ekitiibwa kye okuva ku Mwana we omwagalwa, banditegedde bulungi engeri ekibi gy’ali ekyennyinyisa nnyo mu maaso ge. The Desire of Ages, 693.

The first half an hour of the hour of the earthquake, represents the first birth or resurrection of the two witnesses. In that half an hour, the two witnesses are sealed. They must be sealed in advance of the Sunday law, for they are the ensign that calls the other child, out of the grave during the remaining half an hour. The second child can only be brought to life by seeing men and women with the seal of God during the travails of the Sunday law crisis.

Ekitundu ekisooka eky’ddakiika amakumi asatu mu ssaawa ey’ekikankano ky’ensi kiyimirira okuzaalibwa okusooka oba okuzuukibwa kw’abajulizi babiri. Mu kitundu ekyo eky’ddakiika amakumi asatu, abajulizi babiri bateekebwako akabonero. Balina okuteekebwako akabonero nga tekinnatuuka etteeka lya Ssande, kubanga be kibendera ekiyita omwana omulala okuva mu ntaana mu kitundu ekyasigalawo kya ddakiika amakumi asatu. Omwana ow’okubiri asobola kuleetebwa mu bulamu yokka nga alabye abasajja n’abakazi abalina akabonero ka Katonda mu kubonaabona kw’embeera y’etteeka lya Ssande.

> “The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.

> Omulimu gw’Omwoyo Omutukuvu kwe okukangavvula ensi ku kyono, ku butuukirivu era n’okusala omusango. Ensi esobola kulabulwa mu ngeri emu yokka: bwe eraba abo abakkiriza amazima batukuziddwa mu mazima, nga bakolera ku misingi egya waggulu egy’obutukuvu, nga balaga mu ngeri eyawaggulu ennyo ennyiriri ey’okubawula pakati w’abakuuma ebiragiro bya Katonda n’abo ababisambirira wansi w’ebigere byabwe. Okutukuzibwa kw’Omwoyo kulaga obuwawule wakati w’abo abalina akabonero ka Katonda n’abo abakuuma olunaku lw’okuwummula olw’obulimba. Bw’ekigezo kinaatuuka, kijja kulabikika bulungi nti akabonero k’ensolo kye ki. Kye kukuuma olunaku lwa Sande. Abo, oluvannyuma okuwulira amazima, abakyalutwala olunaku luno ng’olutukuvu, balina ku bo akasayini k’omusajja w’ekibi, eyalowooza okukyusa ebiseera n’amateeka. Bible Training School, 1 Desemba 1903.

The first born of the woman are the one hundred and forty-four thousand that are identified as the first fruits in the book of Revelation. They represent the sign which the other flock must recognize in the crisis and conflict of the Sunday law battle. That sign is the Sabbath, that the one hundred and forty-four thousand uphold in the time when it is unlawful to do so. Sister White calls their ensign the “blood-stained banner of Prince Emmanuel.”

Abaasooka okuzaalibwa b’omukyala be 144,000 abategeerekeka ng’ebibala eby’olubereberye mu kitabo ky’Okubikkulirwa. Bakiikirira akabonero ekisibo ekirala kye kirina okumanya mu kiseera ky’obuzibu n’olutalo olw’etteeka lya Sande. Akabonero ako ke Olunaku lwa Ssabbiiti, abo 144,000 balukuuma mu kiseera we kiba kiremesebwa mu mateeka okukikola. Sister White ayita bendera yaabwe “bendera eyasigalirwako omusaayi eya Omulangira Emanueli.”

> “In vision I saw two armies in terrible conflict. One army was led by banners bearing the world’s insignia; the other was led by the blood-stained banner of Prince Emmanuel. Standard after standard was left to trail in the dust, as company after company from the Lord’s army joined the foe, and tribe after tribe from the ranks of the enemy united with the commandment-keeping people of God. An angel flying in the midst of heaven put the standard of Emmanuel into many hands, while a mighty general cried out with a loud voice: ‘Come into line. Let those who are loyal to the commandments of God and the testimony of Christ now take their position. Come out from among them, and be ye separate, and touch not the unclean, and I will receive you, and will be a Father unto you, and ye shall be My sons and daughters. Let all who will, come up to the help of the Lord, to the help of the Lord against the mighty.’” Testimonies, volume 8, 41.

> Mu kwolesebwa nalaba amagye abiri mu kulwana okw’entiisa. Eggye erimu lyakulembererwa bbendera ezaliko obubonero bw’ensi; ekyookubiri kyakulembererwa bbendera eyaliko omusaayi eya Omulangira Emanuweri. Bbendera emu n’emu zaalekererwa ne ziseetuka mu vvu, nga ekibinja oluvannyuma lw’ekibinja okuva mu ggye lya Mukama kiyunga ku mulabe, era kika oluvannyuma lw’ekika okuva mu bibinja by’eggye ly’omulabe kiwegatta n’abantu ba Katonda abakuuuma amateeka. Malaika ng’ayirira wakati mu ggulu n’ateeka bbendera ya Omulangira Emanuweri mu mikono mingi, nga omuduumizi w’amagye omuzira nnyo n’akaaba n’eddoboozi ddene nti: ‘Mujje muyimirire mu mulongo. Abo abeesigwa ku mateeka ga Katonda n’obujulizi bwa Kristo ka batwale kaakano ebifo byabwe. Muvengemu wakati waabwe, mwewalaneko, temukwatanga ekitali kirongoofu, nange ndibakkiriza, era ndibabeera Kitaawe, nammwe munaabeera batabani bange ne bawala bange. Buli ayagala, ajje mu buyambi bwa Mukama, mu buyambi bwa Mukama okulwaana n’ab’amaanyi.’” Testimonies, volume 8, 41.

The blood-stained banner is what God’s other flock must see in the time of the Sunday law crisis. The banner is a rising light carried by the one hundred and forty-four thousand. That banner is red in color, for it is a blood-stained banner. That banner was typified in the battle of Jericho, when Rahab received and protected the spies, and then acknowledged her submission to Joshua’s army by placing a scarlet thread out of her window. Rahab represents God’s second born children in the Sunday law crisis, who see and accept the scarlet sign, and come into obedience to Joshua’s army. The scarlet thread that was used by Rahab, was a sign for the army of Joshua not to destroy Rahab’s household.

Bendera eyanyigiddwa omusaayi ye bendera ekisibo ekirala kya Katonda kye kikugwanira okulaba mu biseera by’obunkenke bw’etteeka lya Ssande. Bendera eyo ye kitangaala ekyeyongera okwaka ekitwalibwa aba 144,000. Bendera eyo erina langi emyufu, kubanga ye bendera eyanyigiddwa omusaayi. Bendera eyo yakolebwamu ekifaananyi mu lutalo lwa Yeriko, bwe Rahab yayaniriza era n’akuuma abasasi, ate n’akkiriza okugondera kwe eri eggye lya Yoswa nga ateeka omuguwa ogumyufu mu eddirisa lye ng’ogulengejja ebweru. Rahab akiikirira abaana ba Katonda ab’obw’okubiri mu biseera by’obunkenke bw’etteeka lya Ssande, abalaba ne bakkiriza akabonero akamyufu, ne bajja mu kugondera eggye lya Yoswa. Omuguwa ogumyufu ogwakozesebwa Rahab gwali akabonero eri eggye lya Yoswa baleme okuzikiriza amaka ga Rahab.

Rahab represents those that are still in Babylon at the Sunday law crisis and Joshua’s army represents the first born of the one hundred and forty-four thousand. The scarlet thread is the symbol of God’s Sabbath. The scarlet thread was the command of the spies given to Rahab that she must follow if she would obtain God’s protection.

Laaba akiikirira abo abakyasigadde mu Babulooni mu kiseera ky'ekizibu ekikulu eky'etteeka lya Sande, ate eggye lya Yoswa likiikirira abalubereberye b'aba 144,000. Omuguwa ogumyufu kye kabonero ka Ssabbiiti ya Katonda. Omuguwa ogumyufu kyali ekiragiro abasasi kye baawa Laaba, kye yali alina okugoberera singa yali ayagala okufuna obukuumi bwa Katonda.

> Behold, when we come into the land, thou shalt bind this line of scarlet thread in the window which thou didst let us down by: and thou shalt bring thy father, and thy mother, and thy brethren, and all thy father’s household, home unto thee. Joshua 2:8.

> Laba, bwe tunaayingira mu nsi, onoosiba akagwa kano ak’omumyufu mu ddirisa mwe watusuuliza wansi; era onoleeta kitaawo, ne nnyoko, ne baganda bo, n’ab’omu maka ga kitaawo bonna, mu nnyumba yo. Yoswa 2:8.

The sign that those still in Babylon must see is represented by the scarlet thread, which is the Sabbath, but which also identifies the distinction between the two twins. The first born twin is the one hundred and forty-four thousand, for they bear the blood-stained banner of Prince Emmanuel in their hands.

Akabonero abakyali mu Babulooni kye balina okulaba kalabirirwa ng’omuguwa omumyufu, ogwo gwe Ssabbiiti, ate era gulaga enjawulo wakati w’abalongo bombi. Omubereberye w’abalongo ye emitwalo kkumi na nnya n’enkumi nnya, kubanga batwala mu mikono gyabwe ekibendera ky’Omulangira Emmanuel ekitampuddwa mu musaayi.

> And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them. Isaiah 11:12–14.

> Era alisimba ekibendera eri amawanga, era anaakuŋŋaanya abagobeddwa ba Isirayiri, era anaakuŋŋaanyiza wamu abasaasaanyizibwa ba Yuda okuva mu nsonda ennya z'ensi. Era obuggya bwa Efulayimu buliggwaawo, n'abalabe ba Yuda balitemebwa; Efulayimu tajja kusalira Yuda buggya, era Yuda tajja kunyigiriza Efulayimu. Naye balibuukira ku magiggo g'Abafirisuuti okwolekera e Bugwanjuba; balinyaga wamu ab'e Buvanjuba; balissa omukono gwabwe ku Edomu ne Mowaabu; n'abaana ba Amoni balibagondera. Isaaya 11:12-14.

The first-born twin has the scarlet sign, which is the scarlet thread that marks the first born. The first born twin is Zarah, and the second born is Pharez.

Omwana wa mapasa omubereberye alina akabonero akamyufu, ke omugwa ogwa langi emmyufu ogulaga nti ye mubereberye. Omubereberye ku mapasa ye Zarah, ate ow’okubiri ye Pharez.

> And it came to pass in the time of her travail, that, behold, twins were in her womb. And it came to pass, when she travailed, that the one put out his hand: and the midwife took and bound upon his hand a scarlet thread, saying, This came out first. And it came to pass, as he drew back his hand, that, behold, his brother came out: and she said, How hast thou broken forth? this breach be upon thee: therefore his name was called Pharez. And afterward came out his brother, that had the scarlet thread upon his hand: and his name was called Zarah. Genesis 38:27–30.

> Awo bwe yatuuka ekiseera ky'okuzalira kwe, laba, mu lubuto lwe mwalimu abaana abazaaliranwa babiri. Awo bwe yali ng'azaala, omu n'afulumya omukono gwe; omukugu ow'okuzaalisa n'amukwata n'asiba ku mukono gwe akawuzi akamyufu, ng'agamba nti, Ono ye y'asooka okuvaayo. Awo bwe yaddiza omukono gwe munda, laba, muganda we n'avaayo; n'agamba nti, Oyise otya okumenyawo? Okumenyawo kuno kube ku ggwe; n'olwekyo erinnya lye ne lyitibwa Peresi. Oluvannyuma ne muvaayo muganda we eyalina akawuzi akamyufu ku mukono gwe; ne bamutuuma erinnya Zera. Olubereberye 38:27-30.

Zarah means a rising light, and Pharez means to break out. When the twin Pharez sees the rising light of the sign of the scarlet thread on the hand of his twin brother Zarah, he “breaks out,” or comes out of Babylon. Zarah’s recognition of the rising light of the scarlet thread identifies the submission of the last born twin to the first born twin.

Zarah kitegeeza ekitangaala ekirinnya, ate Pharez kitegeeza okumenyamu. Bwe Pharez, omu ku mapasa, alaba ekitangaala ekirinnya eky’akabonero k’oluwuzi olw’omumyufu ku mukono gwa munne ku mapasa, Zarah, “n’amenyamu,” oba n’ava mu Babulooni. Okutegeera kwa Zarah ku kitangaala ekirinnya ky’oluwuzi olw’omumyufu kiraga okugondera kw’omu ku mapasa eyazaalibwa asembayo eri eyazaalibwa asooka.

> And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God. And, behold, there are last which shall be first, and there are first which shall be last. Luke 13:29, 30.

> Balijja okuva ebuvanjuba, ne okuva ebugwanjuba, ne okuva mu mambuka, ne okuva mu maserengeta, ne balituula mu Bwakabaka bwa Katonda. Era laba, waliwo ab’oluvannyuma abajja okubeera abasooka, era waliwo ab’asooka abajja okubeera ab’oluvannyuma. Luka 13:29, 30.

The hidden history of the seven thunders identifies three waymarks. The first and the last waymarks are disappointments. The period between the first disappointment and the message of the Midnight Cry is the tarrying time. From the Midnight Cry, which is the second waymark, the period of time is the sealing time. The period that is the sealing time ends at the last disappointment.

Ebyafaayo eby'ekyama eby'enkuba musanvu biraga obubonero busatu. Obubonero obwasooka n'obwasembayo bulaga okumenyeka kw'essuubi. Ebbanga wakati w'okumenyeka kw'essuubi okwasooka n'obubaka bw'Enduulu y'ettumbi ly'ekiro lye bbanga ery'okulindirira. Okuva ku Enduulu y'ettumbi ly'ekiro, nga kye kabonero eky'okubiri, ebbanga eryo lye bbanga ery'okuteekako akabonero. Ebbanga eryo ery'okuteekako akabonero likoma ku kumenyeka kw'essuubi okwasembayo.

The hidden history of the seven thunders identifies three waymarks. The first and the last waymarks are the opening of the graves at an earthquake. The period between the opening of the first grave and the message of the Midnight Cry is the tarrying time. From the Midnight Cry, which is the second waymark, the period of time is the sealing time. The period that is the sealing time ends at the opening of the last grave.

Ebyafaayo ebyakwekebwa eby’enkuba musanvu biraga obubonero busatu obulaga ekkubo. Okuggulwa kw’entana mu kikankano ky’ensi kwe kibonero ekyasooka era ate kye kibonero ekyasemba. Ekiseera wakati w’okuggulwa kw’entana eyasooka n’obubaka bw’Okukaaba okw’omu ttumbi ly’ekiro kye kiseera ky’okulindirira. Okukaaba okw’omu ttumbi ly’ekiro kwe kibonero ekyokubiri; okuva awo, ekiseera kye kiseera ky’okuteekako akabonero. Ekiseera ekyo eky’okuteekako akabonero kiggwa ku kuggulwa kw’entana eyasemba.

These two witnesses of the three steps of the hidden history of the seven thunders are also testified to by Christ’s death and resurrection. The first opening of the grave was symbolized with Christ’s baptism into the watery grave, the last grave was the cross. Between the baptism of Christ and the cross, Christ proclaimed His message, that typified the Midnight Cry. He accomplished that proclamation in twelve hundred and sixty days. After the cross, in the person of His disciples, the Midnight Cry message was repeated for twelve hundred and sixty days until the death of Stephen.

Abajulizi bano babiri b’emitendera esatu egy’ebyafaayo eby’ekyama eby’okukuba kw’enkuba omusanvu, bajjulirwa era n’okufa kwa Kristo n’okuzuukira kwe. Okuggulwawo kw’entaana okwasooka kwafaananyizibwa mu kubatizibwa kwa Kristo ng’ayingira mu ntaana ey’amazzi; entaana ey’enkomerero yali omusaalaba. Wakati w’okubatizibwa kwa Kristo n’omusaalaba, Kristo yalangirira obubaka bwe, obwafaananyiza okukaaba okw’omu ttumbi ly’ekiro. Yatuukiriza okulangirira okwo mu nnaku 1,260. Nga wayise omusaalaba, ng’ayita mu bayigirizwa be, obubaka bw’okukaaba okw’omu ttumbi ly’ekiro bwaddamu okukubirizibwa okumala ennaku 1,260 okutuusa okufa kwa Sitefano.

The two witnesses of Revelation eleven were empowered to give the message of the Midnight Cry for twelve hundred and sixty days. They were then slain, and laid in the streets for twelve hundred and sixty days, until they were brought back to life, and empowered.

Abajulizi babiri ab’Okubikkulirwa ekkumi n’emu baweebwa obuyinza okuwa obubaka bw’Okukaaba okwa mu ttumbi ly’ekiro okumala ennaku 1260. Oluvannyuma ne battibwa, ne bateekebwa mu nguudo okumala ennaku 1260, okutuusa lwe baddizibwa obulamu, ne baweebwa obuyinza.

We will continue to investigate these truths in the next article.

Tujja okwongera okunoonyereza ku mazima gano mu kiwandiiko ekiddako.

> “Unless there is genuine conversion of the soul to God; unless the vital breath of God quickens the soul to spiritual life; unless the professors of truth are actuated by heaven-born principle, they are not born of the incorruptible seed which liveth and abideth forever. Unless they trust in the righteousness of Christ as their only security; unless they copy His character, labor in His spirit, they are naked, they have not on the robe of His righteousness. The dead are often made to pass for the living; for those who are working out what they term salvation after their own ideas, have not God working in them to will and to do of His good pleasure.

> Bwe kiba nga tewali kukyuka okw’amazima ddala kw’emmeeme eri Katonda; bwe kiba nga omukka ogw’obulamu ogwa Katonda teguzukusa emmeeme mu bulamu bw’omwoyo; bwe kiba nga abo abagamba nti bali mu mazima tebakulemberwa misingi egivudde mu ggulu, tebazalibwa ku mbeu eteyonooneka, eriramu era erisigalawo emirembe gyonna. Bwe baba tebateeka obwesige bwabwe mu butuukirivu bwa Kristo ng’obukuumi bwabwe bwokka; bwe batafaananyiza enneyisa ye, ne bakolera mu Mwoyo gwe, bali bwereere; tebambadde olugoye lw’obutuukirivu bwe. Ebiseera bingi, abafu balowoozebwa ng’abalamu; kubanga abo abakolerera kye bayita obulokozi nga bagoberera endowooza zaabwe bo, tebalina Katonda akolera mu bo okwagala n’okukola ebyo by’ayagala.

> “This class is well represented by the valley of dry bones Ezekiel saw in vision.” Review and Herald, January 17, 1893.

> "Ekibinja kino kifaananyizibwa bulungi n'ekiwonvu ky'amagumba amakalu Ezekyeri kye yalaba mu kwolesebwa." Review and Herald, Januwale 17, 1893.

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