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

Ekitabo kya Yoweeri n'Ekkanisa y'Abadiventisti ab'Olunaku Olw'omusanvu ey'e Lawodikiya - Ennamba amakumi abiri mu mwenda

Number Twenty-Nine

Ennamba amakumi abiri mu mwenda

Author

Jeff Pippenger

Published

January 14, 2026

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The fifth Messianic prophecy in the book of Matthew is the waymark of disappointment and death. On July 18, 2020, the false prediction of the destruction of Nashville, slew Elijah and Moses.

Obunnabbi bwa Masiya obw’okutaano obuli mu kitabo kya Matayo kye kabonero akalaga ekkubo ak’okuweddemu essuubi n’okufa. Nga 18 Julaayi 2020, obunnabbi obw’obulimba obw’okuzikirira kwa Nashville bwatta Eriya ne Musa.

## The Fifth Messianic Waymark is the Disappointment of July 18, 2020

Akabonero k'ekkubo ak'okutaano aka Mesiya kye Okusubwaamu essuubi okw’nga 18 July 2020

> Then was fulfilled that which was spoken by Jeremiah the prophet, saying, In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not. Matthew 2:17, 18.

> Awo ne kutuukirizibwa ekigambo ekyayogerwa nnabbi Yeremiya nti, E Rama waawulirwayo eddoboozi, okukaba n’okukungubaga kungi, Laakeeri ng’akaabira abaana be, era teyakkirizibwa okusanyusibwa, kubanga tebaliko. Matayo 2:17, 18.

## Prediction

Okuteebereza

> Thus saith the Lord; A voice was heard in Ramah, lamentation, and bitter weeping; Rahel weeping for her children refused to be comforted for her children, because they were not. Jeremiah 31:15.

> Bw’ati bw’ayogera Mukama; Eddoboozi liwuliddwa e Laama, okukaaba n’okubogooleza kungi; Laakeeri ng’akaabira abaana be, ne yeegaana okuwooleddwa olw’abaana be, kubanga tebali. Yeremiya 31:15.

Moses and Elijah are slain in the streets of Sodom and Egypt. The last statement of the Old Testament identifies that Elijah would come before the great and dreadful day of the Lord. That dreadful day begins when Michael stands up in Daniel twelve, and announces in Revelation twenty-two that, “he that is just and he who is unjust” will remain in that condition for eternity.

Musa ne Eriya battibwa mu nguudo za Sodomu ne Misiri. Ekigambo ekyasembayo mu Endagaano Enkadde kiraga nti Eriya ajja kujja nga olunaku olukulu era olw’entiisa lwa Mukama tekunnaba kutuuka. Olunaku olwo olw’entiisa lutandika Mikaeri bw’ayimirira mu Danyeri ekkumi n’ebiri, era n’ategeeza mu Okubikkulirwa amakumi abiri mu bbiri nti, ‘oyo omutuukirivu n’oyo atali butuukirivu’ balisigala mu mbeera eyo emirembe gyonna.

> And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 12:1.

> Era mu biro ebyo Mikaeri aliyimirira, omulangira omukulu ayimirira ku lwa abaana b’abantu bo; era walibaawo ekiseera eky’obuzibu, nga tekinabangawo okuva lwe waabangawo eggwanga okutuusa ku kiseera ekyo; era mu kiseera ekyo abantu bo balokolebwa, buli omu anasangibwa nga awandiikiddwa mu kitabo. Danyeri 12:1.

> 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.

Elijah must appear before probation closes, and he gets slain and resurrected in Revelation eleven, just before probation closes. He is resurrected and presents his message until probation closes, where there is then another resurrection, of righteous and wicked.

Eriya alina okulabika nga tekinnaggaddwa ekiseera ky’okugezesebwa, era attibwa era azuukizibwa mu Okubikkulirwa essuula ey’ekkumi n’emu, nga tekinnaggaddwa ekiseera ky’okugezesebwa. Azuukizibwa era ayanjula obubaka bwe okutuusa ekiseera ky’okugezesebwa lwe kiggaddwa; awo ne wabaawo okuzuukira okulala, kw’abatuukirivu n’ababi.

> And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. Daniel 12:2.

> Era abangi ku abo ab’ebaka mu vvu ery’ensi balikuwayo, abamu mu bulamu obutaggwaawo, n’abamu mu nsonyi n’obunyoomi obutaggwaawo. Danyeri 12:2.

That special resurrection is followed by the Second Coming of Christ, where the righteous dead are resurrected and then a thousand years where the saints judge the lost. At the end of the thousand years there is another resurrection and the third coming of Christ. The line of prophetic resurrections includes the resurrection of the papal beast, but each of the resurrections are a specific subject of God’s prophetic Word. On July 18, 2020, the Laodicean movement of the one hundred and forty-four thousand committed suicide by rebelling against Christ’s command forbidding time applications beyond 1844.

Okuzuukira okwo okw’enjawulo kuddirirwa Okujja kwa Kristo okw’Okubiri, we abafu ab’obutuukirivu bazuukizibwa, era ne wabaawo emyaka lukumi nga abatukuvu balamula abazikirira. Ku nkomerero y’emyaka lukumi wabaawo okuzuukira okulala n’okujja kwa Kristo okw’okusatu. Olunyiriri lw’okuzuukira olw’obunnabbi luyingiramu okuzuukira kw’ensolo ey’obupapa, naye buli kuzuukira kubeera omutwe omw’enjawulo mu Kigambo kya Katonda eky’obunnabbi. Ku July 18, 2020, ekibiina kya Layodikiya eky’a 144,000 kyeeyatta nga kijjemera ekiragiro kya Kristo ekiziyiza okubala biseera okusinga 1844.

A voice was then heard in Rama, meaning pride and self-exaltation. Rachel meaning a good traveler is in mourning because Moses and Elijah are not, and more importantly, they cannot be comforted. They have no comfort, and the Holy Spirit is the Comforter, that would be sent when the voice in the wilderness began in July of 2023.

Awo eddoboozi lyawulirwa mu Laama, nga Laama kitegeeza amalala n’okwewaggula. Laakeeri, kitegeeza omutambuze omulungi, ali mu kunakuwala kubanga Musa ne Eriya tebaliwo, era okusingira ddala, tebasobola kubeezebwa. Tebalina ababeza, ate Omwoyo Omutukuvu ye Omubeezi, eyandisindikiddwa nga eddoboozi ery’omu ddungu lyatandika mu Jjulayi wa 2023.

These things happen just before probation closes, and according to Revelation, just before probation closes the Revelation of Jesus Christ is unsealed. That unsealing is what resurrects Moses and Elijah, who are also Rachel, the good traveler, who had been weeping and mourning for her children, could not be comforted. Her mourning turns to joy when those children are resurrected.

Ebintu bino bibaawo nga tennaggalibwa ekiseera ky’ekkisa, era okusinziira ku Kitabo ky’Okubikkulirwa, nga tennaggalibwa ekiseera ky’ekkisa Okubikkulirwa kwa Yesu Kristo kuba kugguddwawo. Okuggulwawo okwo kwe kuzuukiza Musa ne Eriya, abamanyibwa era nga Laakeeri, omutambuze omulungi, eyabadde akaaba era ng’akungubaga olw’abaana be, teyasobola kuggumizibwa. Okukungubaga kwe kufuuka essanyu nga abo abaana bazuukizibwa.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. Revelation 22:10.

> Era n'ayogera nange nti, Tosiba ebigambo by'obunnabbi bw'ekitabo kino; kubanga ekiseera kiri kumpi. Okubikkulirwa 22:10.

Moses and Elijah were dead in the streets of Sodom and Egypt, and just as with Christ, the one hundred and forty-four thousand would be called out of Egypt, when the gathering began in July of 2023.

Musa ne Eriya baali bafudde mu nguudo za Sodomu ne Misiri, era nga bwe byali eri Kristo, abo 144,000 bandiyitibwa okuva e Misiri mu kiseera okukung'aanya lwe kwatandika mu Julaayi 2023.

## The Sixth Messianic Waymark is the calling out of Egypt in July of 2023

Akabonero ak'omukaaga ak'ekkubo aka Mesiya ke okuyita okuva mu Misiri mu Julaayi w'omwaka gwa 2023

> And was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son. Matthew 2:15.

> Era n’abeerayo okutuusa Kerode lwe yafa; okutuukirizibwa ekigambo Mukama kye yayogera mu nnabbi nti, Nva mu Misiri nayita Omwana wange. Matayo 2:15.

## Prediction

Okuteebereza

> When Israel was a child, then I loved him, and called my son out of Egypt. Hosea 11:1.

> Isirayiri bwe yali omwana, ne mmwagala, ne mpita Omwana wange okuva mu Misiri. Oseya 11:1.

Dead in the Egyptian street, a heavenly voice from the wilderness calls Ezekiel’s valley of dead bones to life. That voice began to sound in July of 2023.

Nga waliwo abafu mu luguudo lw’e Misiri, eddoboozi erya ggulu erivudde mu ddungu liyita ekiwonvu kya Ezekyeri eky’amagumba agafu okudda mu bulamu. Eddoboozi eryo lyatandika okuwulika mu July 2023.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

> Awo oluvannyuma lw’ennaku ssatu n’ekitundu, Omwoyo ogw’obulamu okuva eri Katonda ne gubayingiramu, ne bayimirira ku bigere byabwe; n’entiisa ennene n’egwa ku abo abaabalabanga. Ne bawulira eddoboozi eddene okuva mu ggulu libagamba nti, Mujje wano waggulu. Ne bambuka mu ggulu mu kire; n’abalabe baabwe ne babalaba. Okubikkulirwa 11:11, 12.

God calls His Son out of Egypt and He also called Moses out of Egypt, for Moses as the alpha and Jesus as the omega represent the experience of the one-hundred and forty-four thousand, who sing the song of Moses and the Lamb. That song includes the call out of Egypt. In Ezekiel there is represented two steps, that were prefigured by the two steps in the creation of Adam. First the body is formed, and then the breath of life is breathed into the body and it then lives. In Revelation eleven the first step is the entrance of the Spirit of God into the slain, and they then stood upon their feet. When they stand, they are God’s army. What conveys the Spirit in chapter eleven is represented by Ezekiel’s first prophecy. The voice in the wilderness is the prophetic message accompanied by the Holy Spirit.

Katonda ayita Omwana we okuva e Misiri era n’ayita Musa okuva e Misiri, kubanga Musa nga Alefa ate Yesu nga Omega bakiikirira ebyo bye bayitamu ab’emitwalo kkumi n’ennya mu enkumi nnya, abo abayimba oluyimba lwa Musa n’oluyimba lw’Omwana gw’endiga. Olwo oluyimba lulimu n’okuyitibwa okuva e Misiri. Mu Ezeekyeri mulagibwa emitendera ebiri, egyalabirirwa mu mitendera ebiri mu kutondebwa kwa Adamu. Wasooka omubiri ne gutondebwa, ne waddirawo omukka gw’obulamu ne gufuyibwa mu mubiri, omubiri ne gubeera mulamu. Mu Kubikkulirwa essuula kkumi n’emu omutendera ogusooka kwe okuyingira kw’Omwoyo gwa Katonda mu abattiddwa, ne bayimirira ku bigere byabwe. Bwe bayimirira, babeera eggye lya Katonda. Ekireeta Omwoyo mu essuula kkumi n’emu kiikirirwa obunnabbi obusooka bwa Ezeekyeri. Eddoboozi ery’omu ddungu lye bubaka obw’obunnabbi obuwerekezedwamu Omwoyo Omutukuvu.

The book of Matthew contains the twelve chapters that are the omega to the twelve chapters in Genesis that provide two witnesses which represent the covenant with the one hundred and forty-four thousand. Those men and women are sealed for eternity in a relationship of Divinity combined with their humanity. They become the sign for the eleventh-hour workers.

Ekitabo kya Matayo kirimu emitwe kkumi n’ebiri egy’Omega ku emitwe kkumi n’ebiri mu Olubereberye, era gireeta obujulizi bubiri obukiikirira endagaano n’abantu emitwalo kkumi na nnya n’enkumi nnya. Abo basajja n’abakazi bateekebwako akabonero ag’emirembe gyonna mu bugatte bw’obwakatonda n’obuntu bwabwe. Bafuuka akabonero eri abakozi b’essaawa ey’ekkumi n’emu.

> “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 ensign of the one hundred and forty-four thousand when they are called up to heaven in chapter eleven of Revelation, they are first called out of Egypt, which is where they were slain. A voice from the wilderness calls them out of Egypt, that they would be the sign for the eleventh-hour workers. Their resurrection in 2024 is also represented as a birth, and an awakening depending on which illustration is being identified. In terms of a birth, they are those who fulfill the parable of the ten virgins, and in this sense, their birth is a virgin birth, and they are the sign.

Akabonero k’abantu 144,000 bwe bayitibwa okugenda mu ggulu mu ssuula ey’ekkumi n’emu ey’Okubikkulirwa, basooka okuyitibwa okuva e Misiri, gye baattibwa. Eddoboozi okuva mu ddungu libayita okuva e Misiri, balyoke babe akabonero eri bakozi b’essaawa ey’ekkumi n’emu. Okuzuukira kwabwe mu 2024 kuweereddwamu ekifaananyi nga okuzaalibwa, era nga okuzuukuka, okusinziira ku kifaananyi ekiba kyogerwako. Mu ngeri ey’okuzalibwa, be abo abatuukiriza olugero lw’abawala kkumi abalongoofu, era mu ngeri eyo, okuzaalibwa kwabwe kuba okw’omuwala atannasemberwa musajja, era be kabonero.

## The Seventh Messianic Waymark is 2024

Akabonero k’ekkubo aka Mesiya ak’omusanvu ke 2024

> Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. Matthew 1:22, 23.

> Kale bino byonna byabaawo, okutuukirizibwe ebyo ebyayogerwa Mukama ng’oyita mu nnabbi nti: Laba, omuwala atalina musajja aliba n’olubuto, era anaazaala omwana w’obulenzi; era banaamutuuma erinnya lye Emanuweri, ekitegeeza nti Katonda ali naffe. Matayo 1:22, 23.

## Prediction

Okuteebereza

> Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel. Isaiah 7:14.

> Noolwekyo Mukama yennyini alibawa akabonero; laba, omuwala anaatwala olubuto, n’azaala omwana ow’obulenzi, era alimutuuma erinnya lye Immanuel. Isaaya 7:14.

There were signs in the history of Moses and Christ, as there were in Millerite history. In the last days, Laodicean Adventism will be seeking after a sign, and their only sign, is the sign of Jonah. There is also a sign for those who are resurrected in 2024. Their sign is the “seven times” of Leviticus twenty-six.

Obubonero bwaliwo mu byafaayo bya Musa ne Kristo, nga bwe bwaliwo ne mu byafaayo by’Abamillerite. Mu nnaku ez’oluvannyuma, Abadiventisi ba Lawodikiya bajja okunoonya obubonero, era obubonero bwabwe bwokka bwe bubonero bwa Yona. Waliwo n’obubonero eri abo abazuukizibwa mu 2024. Obubonero bwabwe bwe "emirundi musanvu" mu Eby’Abaleevi 26.

> And this shall be a sign unto thee, Ye shall eat this year such things as grow of themselves, and in the second year that which springeth of the same; and in the third year sow ye, and reap, and plant vineyards, and eat the fruits thereof. And the remnant that is escaped of the house of Judah shall yet again take root downward, and bear fruit upward. For out of Jerusalem shall go forth a remnant, and they that escape out of mount Zion: the zeal of the Lord of hosts shall do this. 2 Kings 19:29–31.

> Era kino kinaabeera akabonero eri ggwe: mulirya mu mwaka guno ebikula byokka, era mu mwaka ogw’okubiri ebiva mu ebyo; ate mu mwaka ogw’okusatu munaasimba, munaakungula, munaasimba emizabbibu, era mulirya ebibala byagyo. Era abasigalawo abawonye mu nnyumba ya Yuda banaaddamu okussa emmizi wansi, era banaabala ebibala waggulu. Kubanga okuva e Yerusaalemi waakava abasigalawo, n’abo abawonye okuva ku Lusozi Sayuuni; obunyiikivu bwa Mukama w’eggye bunaakola kino. 2 Bassekabaka 19:29-31.

> And if ye shall say, What shall we eat the seventh year? behold, we shall not sow, nor gather in our increase: Then I will command my blessing upon you in the sixth year, and it shall bring forth fruit for three years. And ye shall sow the eighth year, and eat yet of old fruit until the ninth year; until her fruits come in ye shall eat of the old store. Leviticus 25:20–22.

> Era bwe munaagamba nti, Tulyenki mu mwaka ogw’omusanvu? laba, tetulisiga, so tetulikungaanya ebibala byaffe: olwo ndiragira omukisa gwange ku mmwe mu mwaka ogw’omukaaga, era gunaaleetawo ebibala eby’emyaka esatu. Era munaasiga mu mwaka ogw’omunaana, era mulyenga ku bibala eby’edda okutuusa ku mwaka ogw’omwenda; okutuusa nga ebibala by’ettaka bituuse mulyenga ku byaterekebwa eby’edda. Leviticus 25:20-22.

Those who escape, are also represented as the outcasts of Israel, and they were cast out by their brethren which hated them. Their brethren cast them out, for they hated them because they could not refute the sabbath truth represented by Moses’ “seven times.”

Abo abawonye, nabo balagibwa ng’abasuuliddwa ku ludda mu Isirayiri, era baasuulibwa bannabwe ababakyawa. Bannabwe baabasuula, kubanga babakyawa olw’okuba tebaasobola kukiwakanya amazima ga Ssabbiiti agalagazibwa mu “emirundi musanvu” gya Musa.

> The Lord doth build up Jerusalem: he gathereth together the outcasts of Israel. Psalms 147:2.

> Mukama azimba Yerusaalemi: akuŋŋaanya wamu abaagobebwa b’e Isirayiri. Zabbuli 147:2.

The Lord began gathering the remnant in July 2023, and the remnant are the “outcasts” of Israel. In July 2023, He set His hand a second time to gather His outcasts. He set His hand in 1849 a second time, in advance of the omega light of Moses seven times in 1856. The alpha light was represented by Miller’s first prophetic discovery—Moses’ seven times.

Omukama yatandika okuŋŋaanya abalisigalawo mu Julaayi 2023, era abalisigalawo be "abagobeddwa" ba Isirayiri. Mu Julaayi 2023, yateeka omukono gwe omulundi ogw'okubiri okuŋŋaanya abagobeddwa be. Mu 1849 yateeka omukono gwe omulundi ogw'okubiri, ekikolwa ekyo kyali kikulembera ettangaala lya omega erikwata ku "emirundi musanvu gya Musa" mu 1856. Ettangaala lya alpha lyayimiririrwa okuzuula okwasooka okw'obunnabbi kwa Miller - "emirundi musanvu gya Musa".

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. 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. Isaiah 11:10–12.

> Era ku lunaku olwo walibaawo omuzi gwa Yese, oguliyimirira ng’ekibendera eky’abantu; amawanga galigunoonya, era okuwummula kwe kuliba kwa kitiibwa. Era kijja okuba nti ku lunaku olwo Mukama aliddayo okunyonnyola omukono gwe omulundi ogw’okubiri okununula abasigaddewo mu bantu be okuva e Asuliya, n’e Misiri, ne e Pathrosi, ne e Kuusi, ne e Elamu, ne e Sinayiri, ne e Hamasi, ne okuva ku bizinga eby’ennyanja. Era aliyimusa ekibendera eri amawanga, era anaakuŋŋaanya abasuulibwa b’e Isirayiri, n’akuŋŋaanya wamu abasaasaanyizibwa ba Yuda okuva mu njuyi ennya z’ensi. Isaaya 11:10-12.

When the outcasts are lifted up as the sign, they will then gather the eleventh-hour workers, who can “only be warned by seeing” “the difference between those who have the seal of God, and those who keep a spurious rest-day.” The sign for the eleventh-hour workers is the outcasts, and the sign OF the outcasts, is the enigma of, eating “this year such things as grow of themselves, and in the second year that which springeth of the same; and in the third year sow ye, and reap, and plant vineyards, and eat the fruits thereof.”

Bwe banaabanga abasuuliddwa bweru basisiddwa waggulu ng’akabonero, olwo bo banaakuŋŋaanya abakozi b’essaawa ey’ekkumi n’emu, "abasobola okulabulwa bokka nga balaba" "enjawulo wakati w’abo abalina akasiba ka Katonda, n’abo abakwatanga olunaku lw’okuwummula olw’obulimba." Kabonero k’abakozi b’essaawa ey’ekkumi n’emu kye abasuuliddwa bweru, ate kabonero ka abasuuliddwa bweru kye ekyama ky’okulya "omu mwaka guno ebikula byokka, ne mu mwaka ogw’okubiri ebiva mu bimu; ate mu mwaka ogw’okusatu musige, muvunje, musimba emizabbibu, mulyemu ebibala byagyo."

The enigma of the passage is that it represents the “seven times” of Leviticus twenty-five and twenty-six. The Sabbath of the land resting is a component of the covenant that identifies both the blessing or the curse, of either observing or rejecting the seventh-year rest for the promised land. The sign of the one hundred and forty-four thousand is the component of the threefold promise of the covenant that is represented by the seventh-year Sabbath of the land. The foundational truth of the “seven times,” identifies one of three elements of the covenant that promises a new heart and mind, and a new body and also a land to live in.

Ekyama ky’ekitundu kino kwe kuba nti kiyimirira “emirundi musanvu” egy’omu Levitika essuula 25 n’eya 26. Ssabbiiti y’ettaka nga liwummula kye kitundu ky’endagaano ekiraga omukisa oba omuvumo oguva mu kukuuma oba mu kugaana okuwummula kw’omwaka ogw’omusanvu ogw’ettaka erisuubiziddwa. Akabonero ka 144,000 ke kitundu ku byasuubizo bisatu by’endagaano, ekiyimirirwamu Ssabbiiti ey’ettaka ey’omwaka ogw’omusanvu. Amazima ag’omusingi ag’“emirundi musanvu” galaga omu ku bitundu bisatu by’endagaano ebisuubiza omutima omuggya n’amagezi agaggya, n’omubiri omuggya era n’ettaka ery’okubeeramu.

The seventh-day Sabbath is the sign between God and His people, but that seventh-day Sabbath also represents the covenant responsibility given to ancient Israel. They were to be the protectors, the depositaries of the Ten Commandments. Sister White is clear that modern Israel in 1844 in alignment with ancient Israel was made the depositaries of not only the Ten Commandments, but also of God’s prophetic Word.

Ssabbiiti ey’olunaku olw’omusanvu kye kabonero wakati wa Katonda n’abantu be, naye Ssabbiiti eyo ey’olunaku olw’omusanvu era kiyimirira obuvunaanyizibwa bw’endagaano obwaawa Isirayiri ey’edda. Baalondebwa okubeera abakuumi n’abatereka Ebiragiro Ekkumi. Omukyala White ategeeza bulungi nti Isirayiri ey’emirembe gino mu mwaka gwa 1844, nga mu nkola emu n’Isirayiri ey’edda, baafuulibwa abatereka si Ebiragiro Ekkumi byokka, naye n’Ekigambo kya Katonda eky’obunnabbi.

> “God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth.” Testimonies, volume 5, 455.

> Katonda ayise Ekkanisa ye mu nnaku zino, nga bwe yayita Isirayiri ey’edda, okuyimirira ng’ekitangaala mu nsi. Ng’akozesezza ekisala eky’amaanyi eky’amazima—obubaka bw’omumalayika w’olubereberye, ow’okubiri n’ow’okusatu—abayawudde okuva mu makanisa ne mu nsi, okubaleetera okusemberera awatukuvu gy’ali. Abafuuse abakuumi b’amateeka ge era abateekako obuvunaanyizibwa bw’amazima amanene g’obunnabbi ag’ekiseera kino. Ng’ebyawandiikibwa ebitukuvu ebiweebwa Isirayiri ey’edda, bino bye buvunaanyizibwa obutukuvu obyetaaga okutegeezebwa eri ensi. Abamalayika abasatu ab’Okubikkulirwa 14 bayimiririra abantu abakkiriza omusana gw’obubaka bwa Katonda era ne bagenda ng’ababaka be okulangirira okulabula mu bwanvu ne mu bugazi bw’ensi. Obujulirwa, Voliyumu 5, 455.

The Ten Commandments are represented by the sign of the seventh-day Sabbath, and the laws of prophecy are represented by the seventh-year Sabbath. Laodicean Seventh-day Adventism will be greatly embarrassed when they jump ship and begin worshipping the sun, but the Sabbath commandment they first rejected is Moses’ “seven times.”

Kabonero ka Ssabbiiti y’olunaku olw’omusanvu kayimirira ebiragiro ekkumi, ate Ssabbiiti y’omwaka ogw’omusanvu eyimirira amateeka g’obunnabbi. Abadiventisti b’Olunaku olw’Omusanvu ab’e Laodikeya bajja kufuna ensonyi ennyo bwe banaabuuka okuva mu kyombo ne batandika okusinza enjuba, naye ekiragiro kya Ssabbiiti kye baasooka okugaana kye “emirundi musanvu” gya Musa.

To win the promised land God’s people must understand and uphold not only the seventh-day Sabbath, but also the seven-year Sabbath. Laodicean Adventism cannot refute this biblical truth, though they cover it with lies. This is the root of their hatred that leads them to cast out those who will be the ensign.

Okufuna ensi eyasuubizibwa, abantu ba Katonda balina okutegeera era okukuuma si Ssabbiiti y’olunaku olw’omusanvu yokka, naye ne Ssabbiiti y’omwaka ogw’omusanvu. Obwadiventisiti bwa Lawodikiya tebusobola kugaana amazima gano g’ebyawandiikibwa, newaakubadde nga babikka amazima gano n’ebulimba. Kino kye nsibuko y’obukyayi bwabwe, ekibaleetera okubasuula ebweru abo abajja okuba ekibendera.

> “Most of my father’s family were full believers in the advent, and for bearing testimony to this glorious doctrine seven of us were at one time cast out of the Methodist Church. At this time the words of the prophet were exceedingly precious to us: ‘Your brethren that hated you, that cast you out for My name’s sake, said, Let the Lord be glorified: but He shall appear to your joy, and they shall be ashamed.’ Isaiah 66:5.

> Abaasinga ab’omu maka ga kitaange baali bakkiriza ddala mu Kudda kwa Kristo, era olw’okuwa obujulizi eri enjigiriza eno ey’ekitiibwa ffe musanvu olumu twagobebwa mu Kkanisa ya Abametodisiti. Mu kiseera ekyo ebigambo by’omunnabbi byali bya muwendo ennyo eri ffe: ‘Bannammwe abaabakyaaye, era abaabagoba mmwe olw’erinnya lyange, baagamba nti, Mukama atenderezebwe; naye alirabikira mu ssanyu lyammwe, era bo balikwatibwa ensonyi.’ Isaaya 66:5.

> “From this time, up to December, 1844, my joys, trials, and disappointments were like those of my dear Advent friends around me. At this time I visited one of our Advent sisters, and in the morning we bowed around the family altar. It was not an exciting occasion, and there were but five of us present, all women. While I was praying, the power of God came upon me as I had never felt it before. I was wrapped in a vision of God’s glory, and seemed to be rising higher and higher from the earth, and was shown something of the travels of the Advent people to the Holy City, as narrated below.” Early Writings, 13.

> Okuva mu kiseera kino okutuuka mu Desemba 1844, essanyu lyange, ebigezo byange, n’okusuulibwaamu essuubi kwange byali nga ebyo eby’ab’emikwano gyange ab’Adiventisi ab’omwagalwa ennyo abaali kumpi nange. Mu kiseera kino nalambula omu ku bannyina baffe ab’Adiventisi, era ku makya twavuunama nga tuwetoolodde ekyoto ky’amaka. Tekyali kisanyusa nnyo, era twali batano bokka abaliwo, bonna bakazi. Nga nsaba, amaanyi ga Katonda ne gankwata mu ngeri gye nataba nziguwuliddeko. Ne mbikkirirwa mu ekyolesebwa eky’ekitiibwa kya Katonda, nga neeyongera okwambuka waggulu okuva ku nsi, era ne nnalagibwa ebimu ku lugendo lw’abantu b’Adiventisi okugenda mu Kibuga Ekitukuvu, nga bwe kibunyumiziddwa wansi. Early Writings, 13.

Ellen White’s first vision, was given when five women, (representing five wise virgins) were gathered together after being cast out by their brethren that hated them. They hated them for the doctrine of the Second Coming, thus typifying the outcasts of the latter days.

Olubonekerwa olusooka lwa Ellen White lwaweebwa nga bakazi bataano (abayimirira abawala ab’amagezi bataano) baali bakuŋŋaanye wamu, oluvannyuma lw’okusuulibwa ebweru ab’oluganda lwaabwe ababakyawa. Baabakyaawira olw’enjigiriza ey’Okudda kwa Yesu omulundi ogw’okubiri, bwe batyo ne bafaananyiriza abasuulibwa ebweru mu biseera eby’enkomerero.

> “I saw the nominal church and nominal Adventists, like Judas, would betray us to the Catholics to obtain their influence to come against the truth. The saints then will be an obscure people, little known to the Catholics; but the churches and nominal Adventists who know of our faith and customs (for they hated us on account of the Sabbath, for they could not refute it) will betray the saints and report them to the Catholics as those who disregard the institutions of the people; that is, that they keep the Sabbath and disregard Sunday.

> Nalaba ekkanisa ey’omu linnya lyokka n’Ab’Adiventisi ab’omu linnya lyokka, nga Yuda, bandituwaayo eri Abakatoliki okufuna obukwakkulizo bwabwe okujja okulwaana n’amazima. Abatukuvu mu kiseera ekyo bajja kuba bantu abatamanyiddwa nnyo, abamanyibwa katono eri Abakatoliki; naye amakkanisa n’Ab’Adiventisi ab’omu linnya lyokka abamanyi okukkiriza kwaffe n’enkola zaffe (kubanga batukyawa lwa Ssabbiiti, kubanga tebaasobola kugikakkanya) bajja kuwaayo abatukuvu ne babalumiriza eri Abakatoliki ng’abo abatagondera enteekateeka z’abantu; kigamba nti, bakwata Ssabbiiti era batagondera Sande.

> “Then the Catholics bid the Protestants to go forward, and issue a decree that all who will not observe the first day of the week, instead of the seventh day, shall be slain. And the Catholics, whose numbers are large, will stand by the Protestants. The Catholics will give their power to the image of the beast. And the Protestants will work as their mother worked before them to destroy the saints. But before their decree bring or bear fruit, the saints will be delivered by the Voice of God.” Spalding and Magan, 1, 2.

> Awo Abakatoliki balagira Abaprotestanti bagende mu maaso, era bawaayo ekiragiro nti bonna abatalikuuma olunaku olwasooka olw'wiiki, mu kifo ky'olunaku olw'omusanvu, banattibwe. Era Abakatoliki, abali mu bungi ennyo, bajja kuyimirira ku ludda lw'Abaprotestanti. Abakatoliki bajja okuwa obuyinza bwabwe ekifaananyi ky'ensolo. Era Abaprotestanti bajja okukola nga maama waabwe bwe yakola edda, okuzikiriza abatukuvu. Naye nga ekiragiro kyabwe tekannavaamu bibala, abatukuvu bajjakununulibwa n'eddoboozi lya Katonda. Spalding ne Magan, 1, 2.

The “nominal” (meaning in name only), “Adventists, like Judas, would betray us to the Catholics.” They did so because “they hated” the outcasts “on account of the Sabbath.” Nominal Adventists profess to observe the seventh-day Sabbath, so this cannot be the Sabbath that is referenced. They hate the outcasts, for they know that they cannot refute the foundational truth of Moses’ seven times, that was the alpha understanding of Elijah in the person of William Miller.

Abadiventisi "ab'omu linnya lyokka" (kitegeeza mu linnya lyokka), "nga Yuda, bandituwaddeyo eri Abakatoliki." Baakikola bwe batyo kubanga "baakyawa" abasuulibwa ebweru "olw’Essabbiiti." Abadiventisi ab'omu linnya lyokka boogera nti bakwata Essabbiiti y’Olunaku olw’Omusanvu, kale si Essabbiiti eyo eyogerwako wano. Bakyawa abasuulibwa ebweru, kubanga bamanyi nti tebayinza kuwakanira ddala amazima ag’ensibuko ag’emirundi musanvu gya Musa, era ke kutegeera okw’akatandika (alpha) kwa Eriya mu muntu ayeeyitibwa William Miller.

> “God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.

> "Katonda tatuwa bubaka bupya. Tusaanidde okulangirira obubaka obwatufulumya okuva mu amakanisa amalala mu 1843 ne 1844." Review and Herald, Janwali 19, 1905.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.” Manuscript Releases, volume 21, 437.

> Obubaka bwonna obwategeezebwa okuva mu 1840 okutuuka mu 1844 buteekwa okulangirirwa n’amaanyi kaakano, kubanga waliwo abantu bangi abafiiriddwa ekkubo. Obubaka buno buteekwa okugenda mu makanisa gonna. Manuscript Releases, Voliyumu 21, 437.

> “The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed.” Manuscript Releases, volume 15, 371.

> "Amazima ge twafuna mu 1841, '42, '43 ne '44 kati galina okwekenneenyebwa era n'okulangirirwa." Manuscript Releases, voliyumu 15, 371.

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> Okulabula kuzze: Tewali kya kukkirizibwa kuyingira ekinaatabangula omusingi gw’okukkiriza gwe tubadde tuzimbirako okuva lwe obubaka bwajja mu 1842, 1843, ne 1844. Nali mu bubaka buno, era okuva olwo mbadde nnyimiridde mu maaso g’ensi, ng’omwesigwa ku kitangaala Katonda kye y’atuwadde. Tetuteekateeka kuggyawo ebigere byaffe ku pulatifoomu mwe byateekebwa nga buli lunaku twanoonyanga Mukama mu kusaba okunywevu, nga tunoonyanga ekitangaala. Olowooza nti nandyinza okusuula ekitangaala Katonda kye yampa? Kiteekwa okuba ng’Ejjinja ery’emyaka gyonna. Kibadde kinnondera ekkubo okuva lwe Katonda yampa. Review and Herald, Epreli 14, 1903.

Judas is not a symbol of the Sanhedrin made up of Sadducees and Pharisees, Judas was one of the twelve disciples. He was one of the covenant bride, which Christ was about to marry at Pentecost. The betrayal against the outcasts comes from Judas, the Laodicean Seventh-day Adventist church. They are represented with many symbols, such as the Levites who are rejected by the Messenger of the Covenant in Malachi three. The Levites are separated at that purging, and their number is 25, whether faithful or unfaithful. The Levites are purged in advance of being lifted up as an offering, as in former years.

Yuda si kabonero ka Senedirini ekisangiddwaamu Abasadusayo n’Abafalisaayo; Yuda yali omu ku bayigirizwa ekkumi n’ababiri. Yali omu ku abo abaatwalibwa ng’omugole w’Endagaano, Kristo gwe yali agenda okuwasa ku Pentekosite. Olukwe ku baasuulibwa ebweru luva eri Yuda, ekkanisa ya Abadiventisti Abasaba Olunaku Olw’omusanvu ey’e Lawodikiya. Bakiikirirwa n’obubonero bungi, gamba nga Abaleevi abagaanibwa Omubaka w’Endagaano mu Malaki essatu. Abaleevi bawulwamu mu kusunsulibwa okwo, era omuwendo gwabwe gwa 25, oba ab’eesigwa oba abatali beesigwa. Abaleevi basunsulibwa nga tebannayimusibwa ng’ekiweebwayo, nga bwe kyali mu myaka egy’edda.

> And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:3, 4.

> Era alituula ng’omuyunguzi era omutukuzi w’effeeza: era alitukuza batabani ba Leevi, n’abayungula ng’azaabu n’effeeza, balyewaayo eri Mukama ekiweebwayo mu butuukirivu. Olwo ekiweebwayo kya Yuda ne Yerusaalemi kijja okusiimibwa eri Mukama, ng’ennaku ez’edda, era ng’emyaka egyayita. Malaki 3:3, 4.

The Levites are the offering, for they perfectly reflect the character of Christ, who is the great offering. When those twenty-five Levites are lifted up as an offering, the twenty-five counterfeit Levites are bowing to the sun in Ezekiel 8.

Abaleevi be ekiweebwayo, kubanga balabisa bulungi ddala enkula y’obuntu ya Kristo, oyo ali ekiweebwayo ekikulu. Abaleevi abo amakumi abiri mu ttaano bwe bayimusibwa ng’ekiweebwayo, Abaleevi ab’obulimba amakumi abiri mu ttaano basinza enjuba mu Ezeekyeri 8.

Judas does not only represent a wicked Levite, but he is also a wicked priest that has been prepared for thirty years, as represented by Judas’ thirty pieces of silver.

Yuda tayimirira Muleevi omubi bwokka, naye era kabona omubi eyategekebwa okumala emyaka amakumi asatu, nga bwe kiragibwa mu nsimbi eza ffeeza amakumi asatu ez’a Yuda.

> Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders, Saying, I have sinned in that I have betrayed the innocent blood. And they said, What is that to us? see thou to that. And he cast down the pieces of silver in the temple, and departed, and went and hanged himself. Matthew 27:3–5.

> Awo Yuda, eyali amuwaddeyo, bwe yalaba nga bamusalidde omusango, n’anenyerera, n’azizzaayo ensimbi eza ffeeza amakumi asatu eri bakabona abakulu n’abakadde, ng’agamba nti, Nnyonoonye kubanga nawaayo omusaayi ogutalina musango. Nabo ne bagamba nti, Kituvaako ki ekyo? Kyo okirabirenga ggwe. N’asuula ensimbi eza ffeeza mu yeekaalu, n’avaayo, n’agenda n’ayetuga. Matayo 27:3-5.

The thirty pieces of silver that Judas cast out, represents the Messenger of the Covenant casting out (purging) the dross (counterfeit silver) in Malachi three. That wicked priesthood was represented by the rebellion of Korah, Dathan and Abiram and the rebels of 1888. The wicked priesthood is swallowed up when the United States, the earth-beast opens up its mouth. Then fire destroys their followers, during the full outpouring of the latter rain, that begins at the Sunday law.

Ebitundu bya ffeeza amakumi asatu Yuda bye yasuula, biraga Omubaka w’Endagaano ng’asuula (ng’atukuza) obutaliimu (effeeza ey’obulimba) mu Malaki essatu. Obusaserdooti obubi bwakikirirwa mu bujeemu bwa Kola, Dataani ne Abiraamu, ne mu bajeemu ba 1888. Obusaserdooti obubi bumirirwa nga Amerika, ekisolo eky’ensi, bwe kiggulawo akamwa kaakyo. Olwo omuliro guzikiriza abagoberera baabwe, mu kufukirirwa okujjuvu kw’emvula ey’oluvannyuma, ekitandikira ku tteeka lya Ssande.

The virgin birth as a sign in Christ’s day, represents the sign of the wise virgins in the latter days. In that period the Sanhedrin, the Laodicean Seventh-day Adventist church will seek for a sign, but will be unable to see the only sign given to Laodicea. The sign for the great multitude, the eleventh-hour workers is seeing men and women keeping the seventh-day Sabbath during the Sunday law testing period. The sign of the remnant in their controversy with the former covenant people is the seventh-year Sabbath, representing the foundations of Adventism as identified as the central pillar of both of Habakkuk’s sacred tables. The sign given to Laodicean Adventism is the sign of Jonah, which is addressed in the dialogue between Christ and Peter.

Okuzaalibwa okw’omuwala atalina musajja, nga kabonero mu nnaku za Kristo, kuyimirira akabonero k’abawala ab’amagezi mu nnaku ez’enkomerero. Mu kiseera ekyo Sanedulini, Ekkanisa y’Abadiventisiti ab’Olunaku olw’omusanvu eya Lawodikiya, ejja kunoonya akabonero, naye terisobola kulaba kabonero kamu kokka akaweebwa Lawodikiya. Akabonero k’ekibiina ekinene ennyo, abakozi b’essaawa ey’ekkumi n’emu, kwe kulaba abasajja n’abakazi nga bakuuma Ssabbiiti y’olunaku olw’omusanvu mu kiseera eky’okukemebwa kw’etteeka ly’Olw’ Sande. Akabonero k’abasigalawo mu mpaka zaabwe ne bantu b’Endagaano eyasooka ke Ssabbiiti ey’omwaka ogw’omusanvu, nga kiyimirira emisingi gy’eddiini y’Abadiventisiti, nga kimanyiddwa nti ye nsanda ey’omu makkati ku mmeeza entukuvu zombi eza Habakkuku. Akabonero akaweebwa Abadiventisiti ba Lawodikiya ke kabonero ka Yona, akaayogerwako mu kwogeragana wakati wa Kristo ne Peetero.

> When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am?

> Awo Yesu bwe yatuuka mu bitundu bya Kayisaliya wa Firipo, n’abuuza abayigirizwa be ng’agamba nti, Abantu bagamba ani nti nze Mwana w’omuntu? Ne bamuddamu nti, Abamu bagamba nti oli Yokaana Omubatiza; abalala, Eriya; n’abalala, Yeremiya, oba omu ku bannabbi. N’abagamba nti, Naye mmwe mugamba ani nti nze ndi?

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

> Era Simooni Peetero n’addamu n’agamba, Ggwe Kristo, Omwana wa Katonda omulamu. Era Yesu n’addamu n’amugamba, W’olubeerera omukisa, Simooni Baayona; kubanga omubiri n’omusaayi tebyakubikkuliridde, naye Kitange ali mu ggulu. Era nze nkugamba nate nti ggwe Peetero, era ku lwazi luno ndizimba Ekkanisa yange; n’enzigi z’Emagombe tezijiwangula. Era ndikukuwa ebisumuluzo by’Obwakabaka obw’eggulu; era kyonna ky’onasiba ku nsi kinaasibwa mu ggulu; ne kyonna ky’onasumulula ku nsi kinaasumululwa mu ggulu.

> Then charged he his disciples that they should tell no man that he was Jesus the Christ. Matthew 16:13–20.

> Awo n’akuutira abayigirizwa be baleme okubuulira muntu n’omu nti ye Yesu Kristo. Matayo 16:13-20.

The sign for the Sanhedrin, and therefore Adventism is the sign of Jonah. Simon Barjona is introduced into the passage as a symbol of a covenant man, for his name is about to be changed. Abram’s name was changed at the covenant. Saul’s named was changed to Paul. Jacob’s name was changed to Israel. Those three witnesses establish that when a biblical character’s name is changed, they represent a covenant man, and therefore typify the last covenant people, who are the one hundred and forty-four thousand. Those three witnesses also establish that a covenant man’s name represents the prophetic symbolism associated with the person whose name is changed. Saul means “selected,” for he was selected to carry the gospel to the Gentiles. His name was changed to Paul, meaning small, for he in his own eyes was the smallest of the apostles, for he had persecuted God’s church. Jacob the supplanter, was changed in both name and experience to an overcomer, as Israel means. Peter’s name was Simon, meaning one who hears; and Barjona, meaning the son of Jonah.

Akabonero aka Sanhedrin, era n'olwekyo n'aka Adventism, ke kabonero ka Jonah. Simon Barjona aleeteddwamu mu kitundu kino ky'ebyawandiiko ng'ekifaananyi ky'omuntu ow'endagaano, kubanga erinnya lye ligenda okukyusibwa. Erinnya lya Abram lyakyusibwa ku ndagaano. Erinnya lya Saul lyakyusibwa ne lifuuka Paul. Erinnya lya Jacob lyakyusibwa ne lifuuka Israel. Abo bajulirwa basatu balaga nti, bwe likyusibwa erinnya ly'omuntu ow'omu Bayibuli, abeera akiikirira omuntu ow'endagaano, era n'olwekyo afaananyiriza abantu b'endagaano ab'enkomerero, aba 144,000. Abo bajulirwa basatu era balaga nti erinnya ly'omuntu ow'endagaano likiikirira ekifaananyi ky'obunnabbi ekikwatagana n'omuntu oyo erinnya lye lyakyusiddwa. Saul kitegeeza 'alondeddwa,' kubanga yalondeddwa okutwala Enjiri eri Ab'amawanga. Erinnya lye lyakyusibwa ne lifuuka Paul, kitegeeza 'mutono,' kubanga mu maaso ge yeerabanga nga mutono nnyo ku batume bonna, kubanga yali abonyaabonya Ekkanisa ya Katonda. Jacob, omuwamba ekifo, yakyusibwa mu linnya ne mu mbeera okufuuka muwangula, nga 'Israel' bwe kitegeeza. Erinnya lya Peter lyaali Simon, kitegeeza 'awulira'; era Barjona, kitegeeza 'mwana wa Jonah'.

Peter is representing the last generation of Jonah, for he was Jonah’s son. Jonah means “dove,” and Simon is he who heard the message of the dove, and Simon Barjona had heard the message of the anointing of Jesus, when He was baptized and became Jesus Christ, and the Holy Spirit descended in the form of a dove. The message of Jonah was the message of the dove which represented the anointing of Jesus with power at His baptism. The message of Jonah was represented as Jonah being three days in the belly of a whale. Those three days are the three days of Passover to the feast of first fruits, which are typified by Christ’s baptism and by Jonah’s time in the belly of the whale.

Petro akiimira olulyo olusembayo lwa Yona, kubanga ye mutabani wa Yona. Yona kitegeeza “ejiba,” era Simooni ye oyo eyawulira obubaka bw’ejiba, era Simooni Barayona yali awulidde obubaka bw’okusiigibwa amafuta kwa Yesu, bwe yabatizibwa n’afuuka Yesu Kristo, era Omwoyo Omutukuvu n’akka gye yali ng’ejiba. Obubaka bwa Yona bwali obubaka bw’ejiba obwalaga okusiigibwa amafuta kwa Yesu n’amaanyi mu kubatizibwa kwe. Obubaka bwa Yona bwafaananyizibwa nga Yona amala ennaku ssatu mu lubuto lw’ekisolo ekinene. Ezo nnaku ssatu ze nnaku ssatu okuva ku Paska okutuuka ku Mbaga y’Ebibala Ebyasooka, ezifaananyizibwa mu kubatizibwa kwa Kristo ne mu kiseera Yona kye yamala mu lubuto lw’ekisolo ekinene.

The sign of Jonah is the sign of the anointing of Christ at His baptism, which typifies the descent of the angel of Revelation eighteen on 9/11. 9/11 began a three-step testing process as represented by Jonah’s three days. Those three steps are also illustrated in Millerite history. August 11, 1840 marked the test of the first angel, April 19, 1844 the test of the second angel and October 22, 1844 the third test. Those three steps represent 9/11, July 18, 2020 and the Sunday law.

Akabonero ka Yona ke kabonero k’okusiigibwa amafuta kwa Kristo mu kubatizibwa kwe, ekifaananyiriza okuserengeta kw’omulayika ow’Okubikkulirwa 18 ku 9/11. 9/11 yatandika enkola y’ebigezo mu bitundu bisatu, ng’ekiragirwa mu nnaku ssatu za Yona. Ebitundu ebyo bisatu biragiddwa ne mu byafaayo by’Abamillerite. Ku Agusito 11, 1840 kwalaga ekigezo ky’omulayika asooka, ku Apuli 19, 1844 ekigezo ky’omulayika ow’okubiri, era ku Okitoba 22, 1844 ekigezo eky’okusatu. Ebitundu ebyo bisatu byimirira 9/11, Julaayi 18, 2020 n’etteeka lya Sande.

At the Sunday law, Jonah is spat out of the mouth of a fish, right where Christ is spitting Laodicea out of His mouth, which is right where Balaam’s ass opens his mouth and speaks, which is right where John the Baptist’s father Zechariah speaks, which is also where the United States speaks as a dragon. Jonah then gives the final warning to the world as the symbol of those who were resurrected with Moses and Elijah in 2024. Those souls died in the streets of Sodom and Egypt, and are thereafter resurrected as Ezekiel’s mighty army. At their resurrection they become the sign of Jonah, for he represents those who have died and are resurrected to give the final message to Nineveh. Jonah in the belly of the whale, Daniel in the lion’s den, John in the pot of boiling oil represent the one hundred and forty-four thousand who have experienced a symbolic death and resurrection. The anointing at 9/11 unto the resurrection of Ezekiel’s mighty army represents the baptism of Christ unto His resurrection.

Ku tteeka lya Ssande, Yona asesezibwa okuva mu kamwa k'ekisolo eky'omu nnyanja, we kennyini Kristo gy'aseseza Lawodikiya okuva mu kamwa ke, era we kennyini endogoyi ya Balaamu eggulawo akamwa n'eyogera, era we kennyini kitaawe wa Yokaana Omubatizi, Zekaliya, ayogera, era ne we Amerika eyogera nga musota. Awo Yona n'awa ensi okulabula okw'enkomerero ng'akabonero k'abo abaazuukiridde awamu ne Musa ne Eriya mu 2024. Abo baafa mu nguudo za Sodomu ne Misiri, era oluvannyuma ne bazuukizibwa nga eggye ery'amaanyi lya Ezeekyeri. Mu kuzuukira kwabwe bafuuka akabonero ka Yona, kubanga ye akiikirira abo abaafa era ne bazuukizibwa okuwa obubaka bwa nkomerero e Niineve. Yona mu lubuto lw'ekisolo ekinene eky'omu nnyanja, Danyeri mu muggya gw'empologoma, Yokaana mu ntamu y'amafuta agali okutokota, bakiikirira abantu 144,000 abaabaddeko okufa n'okuzuukira okw'ekifananyi. Okufukibwako amafuta ku 9/11 okutuuka ku kuzuukira kw'eggye ery'amaanyi lya Ezeekyeri kikiikirira obatizo bwa Kristo okutuuka ku kuzuukira kwe.

> The Pharisees also with the Sadducees came, and tempting desired him that he would shew them a sign from heaven. He answered and said unto them, When it is evening, ye say, It will be fair weather: for the sky is red. And in the morning, It will be foul weather to day: for the sky is red and lowring. O ye hypocrites, ye can discern the face of the sky; but can ye not discern the signs of the times? A wicked and adulterous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of the prophet Jonas. And he left them, and departed. Matthew 16:1–4.

> Abafalisaayo n’Abasaddukaayo nabo ne bajja, ne bamukema nga bamusaba abalaga akabonero okuva mu ggulu. N’abaddamu n’abagamba, “Bwe buba akawungeezi, mugamba nti, ‘Obudde buliba bulungi; kubanga eggulu limyufu.’ Era enkya, mugamba nti, ‘Leero obudde buliba bubi; kubanga eggulu limyufu era likuukuta.’ Mmwe ab’obufere, musobola okumanya endabika y’eggulu; naye temusobola kutegeera obubonero bw’ebiseera? Ekika eky’obubi era eky’obwenzi ky’anoonya akabonero; naye tekiriweebwa kabonero konna wabula akabonero ka nnabbi Yona.” N’abaleka, n’agenda. Matayo 16:1-4.

The crowning miracle was the resurrection of Lazarus.

Eky'amagero ekisinga obukulu kyali okuzuukira kwa Lazaro.

> “In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed ‘the resurrection, and the life.’ He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 528, 529.

> Mu kulwawo okujja eri Lazaro, Kristo yalina ekigendererwa eky’okusaasira eri abo abataamumwaniriza. Yalwawo, era okuyitira mu kuzuukiza Lazaro okuva mu bafu yandibadde awa abantu be abakakanyavu abatakkiriza obujulizi obulala nti ddala ye ‘okuzuukira n’obulamu.’ Teyali mwetegefu kuvaamu essuubi lyonna ku bantu, endiga ez’ennyumba ya Isirayiri, abaavu era ezitambulatambula. Omutima gwe gwali gumenyeka olw’obutenenya kwabwe. Mu kisa kye yasalawo okubawa obujulizi obulala obumu nti ye Omuzzaawo, ali yekka asobola okuleeta mu musana obulamu n’obutaffa. Kino kyandibadde obujulizi abakabona tebasobola kukyusa mu makulu gaako. Kino kye kyavaako okulwawo kwe mu kugenda e Besaniya. Eky’amagero ekisingira ddala obukulu, okuzuukiza Lazaro, kyali kigenda okussaako omukono gwa Katonda ku mulimu gwe ne ku kutegeeza kwe ku bwa Katonda. The Desire of Ages, 528, 529.

Christ tarried before He resurrected Lazarus, and Lazarus was not only the “crowning miracle,” he was also the “seal” upon God’s work. In the passage the sign of Jonah is the only sign for the adulterous and wicked generation. It is important to see that the timing of the sealing process is very specific. In the passage we are addressing where Peter’s name is changed, it informs us that from that point onward Jesus began to reveal that He was to be put to death, yet in the last verse Matthew records, “Then charged he his disciples that they should tell no man that he was Jesus the Christ.” Then in the very next verse he records, “From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.”

Kristo yalinda nga tannazuukiza Lazaro, era Lazaro te yali ky’amagero ekisinga obukulu kyokka; yali era ne “akabonero ak’okukakasa” ku mulimu gwa Katonda. Mu kyawandiikibwa ekyo, akabonero ka Yona ke kamu kwe kabonero akawereddwayo eri omulembe ogw’obwenzi n’obubi. Kikulu okulaba nti ekiseera eky’okukola omutendera gw’okukakasa ky’erambulukiddwa bulungi ennyo. Mu kyawandiikibwa kye tufaako aw’eri erinnya lya Peetero we lyakyusibwa, kitutegeeza nti okuva olwo Yesu yatandika okubikkula nti alina okuttibwa, naye mu olunyiriri olusembayo Matayo yawandiika nti, “Awo n’alagira abayigirizwa be baleme kugamba muntu n’omu nti ye Yesu Kristo.” Ate mu lunyiriri olugoberera n’ategeeza nti, “Okuva mu biro ebyo Yesu n’atandika okulaga abayigirizwa be ng’ateekwa okugenda e Yerusaalemi, n’okubonaabona bingi okuva eri abakadde n’abakabona abakulu n’abawandiisi, n’okuttibwa, era n’okuzuukizibwa ku lunaku olw’okusatu.”

The passage begins with Jesus asking who men think He is, and then a follow-up question where He asked the disciples who they thought He was.

Ekitundu kino kitandika nga Yesu abuuza abantu balowooza nti ye ani, era ne kibeerawo ekibuuzo ekyaddako mwe yabuuza abayigirizwa be gwe baalowooza nti ye.

> When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? Matthew 16:13–15.

> Awo Yesu bwe yatuuka mu bitundu bya Kayisariya Firipi, n’abuuza abayigirizwa be, ng’agamba nti, “Abantu bagamba nti nze, Omwana w’omuntu, ndi ani?” Ne bagamba nti, “Abamu bagamba nti oli Yokaana Omubatiza; abalala, Eriya; n’abalala, Yeremiya, oba omu ku bannabbi.” N’abagamba nti, “Naye mmwe mugamba nti nze ani?” Matayo 16:13-15.

When Peter answers he identifies that Jesus was the Christ and the son of the living God. The word Christ is the Greek word for the Hebrew word Messiah. Jesus raises the question about who He is, and leads the disciples to the fact that He is the Messiah, but immediately informs them that they should tell no man. From that time, He began to teach that He would fulfill the twenty-three waymarks in the last three chapters of Matthew, but it was of necessity the truths associated with the Christ should be opened up in a step-by-step fashion.

Peetero bwe yaddamu, yategeeza nti Yesu ye Kristo era Mwana wa Katonda omulamu. Ekigambo “Kristo” kye kigambo ky’Oluyonaani ekitegeeza “Mesiya” mu Lwebbulaniya. Yesu yayimusa ekibuuzo nti ye ani, n’akuleetera abayigirizwa okumanya nti ye Mesiya, naye amangu ddala n’abalagira obutabuulira muntu n’omu. Okuva mu kiseera ekyo, yatandika okuyigiriza nti alituukiriza obubonero obulaga ekkubo amakumi abiri mu ssatu mu mitwe esatu egy’oluvannyuma egy’ekitabo kya Matayo, naye kyali kyetaagisa ddala nti amazima agakwata ku Kristo gaggulibwawo mu ngeri ey’ekitundu ku kitundu.

We will continue these Messianic waymarks in the next article.

Tujja kweyongera ku bubonero buno obw'obwa-Mesiya mu kiwandiiko ekiddako.

## Alpha light of the third angel

Ekitangaala kya Alufa ky'Ommalayika ow'okusatu

> “In the autumn of 1846 we began to observe the Bible Sabbath, and to teach and defend it. My attention was first called to the Sabbath while I was on a visit to New Bedford, Massachusetts, earlier in the same year. I there became acquainted with Elder Joseph Bates, who had early embraced the advent faith, and was an active laborer in the cause. Elder B. was keeping the Sabbath, and urged its importance. I did not feel its importance, and thought that Elder B. erred in dwelling upon the fourth commandment more than upon the other nine. But the Lord gave me a view of the heavenly sanctuary. The temple of God was opened in heaven, and I was shown the ark of God covered with the mercy seat. Two angels stood, one at each end of the ark, with their wings spread over the mercy seat, and their faces turned toward it. My accompanying angel informed me that these represented all the heavenly host looking with reverential awe toward the holy law which had been written by the finger of God. Jesus raised the cover of the ark, and I beheld the tables of stone on which the Ten Commandments were written. I was amazed as I saw the fourth commandment in the very center of the ten precepts, with a soft halo of light encircling it. Said the angel: ‘It is the only one of the ten which defines the living God who created the heavens and the earth and all things that are therein. When the foundations of the earth were laid, then was laid the foundation of the Sabbath also.’” Testimonies, volume 1, 75.

> Mu nkomerero y’omwaka gwa 1846 twatandika okukuuma Ssabbiiti eya Baibuli, era ne tugigiriza ne tugirwanirira. Nnasooka okutegeezebwa ku Ssabbiiti bwe nnali mu kukyalira e New Bedford, Massachusetts, ku ntandikwa y’omwaka gwegumu. Eyo ne mmanyagana ne Mukadde Joseph Bates, eyali atandikidde ddala okukwata ku kukkiriza okw’Adiventi, era nga omukozi omujjuvu mu nsonga eyo. Mukadde B. yali akuuma Ssabbiiti, era n’awagirira nnyo ku bukulu bwayo. Saategeera bukulu bwayo, era ne ndowooza nti Mukadde B. yali asobya olw’okwogerako nnyo ku kiragiro eky’okuna okusinga ebirala mwenda. Naye Mukama yampa okulabibwa kw’Ekitukuvu eky’omu ggulu. Yeekaalu ya Katonda yabikkulwawo mu ggulu, ne ndayibwa Essanduuko ya Katonda nga ebikkiddwa ku Ntebe y’Okusaasira. Bamalayika babiri baayimiriddeyo, omu ku nkomerero buli emu ey’Essanduuko, ng’ebiwaawaatiro byabwe byasambaziddwa waggulu ku Ntebe y’Okusaasira, amaaso gaabwe nga galaze gy’eri. Malayika eyambanga nange yambulira nti bino byakiikiriranga eggye lyonna ery’omu ggulu nga litunuulira n’okutya okwa kitiibwa amateeka agatukuvu agawandiikibwa n’omunwe gwa Katonda. Yesu yanyimusa ekisaanikira ky’Essanduuko, ne ndaba ebipande eby’amayinja mwe baawandiika Ebiragiro Kkumi. Nnawuniikirira bwe nnalaba kiragiro eky’okuna nga kiri wakati ddala mu Ebiragiro Kkumi, nga gyezinga omukufu gw’ekitangaala ekirungi ekitonnyezezza. Malayika n’agamba nti: ‘Lye limu mu kkumi eryokka erirambulula Katonda omulamu eyatonda eggulu n’ensi n’ebintu byonna ebibirimu. Bwe baateekawo emisingi gy’ensi, awo ne misingi gya Ssabbiiti ne giteekebwawo.’ Obujulizi, Voliyumu 1, omuko 75.

## Omega light of the third angel

Ekitangaala kya Omega ky’omalayika ow’okusatu

> “Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.

> Abo abegatta ne Katonda batambulira mu musana gw’Enjuba ey’Obutuukirivu. Tebatyoboola Omununzi waabwe nga bayonona ekkubo lyabwe mu maaso ga Katonda. Omusana ogwa eggulu gubamulikira. Nga basemberera okuggalawo kw’ebyafaayo by’ensi eno, obumanyi bwabwe ku Kristo, n’obw’obunnabbi obumukwatako, buyongera nnyo. Bali n’omuwendo ogutaliko kigera mu maaso ga Katonda; kubanga bali mu bumwe ne Mwana we. Eri bo, Ekigambo kya Katonda kirimu obulungi n’okweyagaza okusinga byonna. Balaba obukulu bwakyo. Amazima gababikkulirwa. Enyigiriza ey’okujja mu mubiri erabika ng’erimu okwaka okutondeere. Balaba nti Ebyawandiikibwa Ebitukuvu bye ensumuluzo eguggula ebyama byonna era ne bimalawo obuzibu bwonna. Abo abagenze bagaana okuwaniriza omusana era ne batambulira mu musana tebalisobola kumanya ekyama ky’obutukuvu, naye abo abatazeeyiya okwetikka omusaalaba ne bagoberera Yesu, baliraba omusana mu musana gwa Katonda. The Southern Watchman, Epreeri 4, 1905.

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