Christ pointed His people to the budding trees of Spring, in order that they would understand the “signs” and the implication of the “signs” of the last days.
Kristo yalaga abantu be ku miti egy’omu ntandikwa y’omwaka nga gifulumya ebikukute, alyoke bategeere "obubonero" n’amakulu g’"obubonero" ag’ennaku ez’enkomerero.
“Christ had bidden His people watch for the signs of His advent and rejoice as they should behold the tokens of their coming King. ‘When these things begin to come to pass,’ He said, ‘then look up, and lift up your heads; for your redemption draweth nigh.’ He pointed His followers to the budding trees of spring, and said: ‘When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand.’ Luke 21:28, 30, 31.” The Great Controversy, 308.
Kristo yali alagidde abantu be okulindirira n’okwegendereza obubonero bw’okukomawo kwe, era basanyuke bwe banaalaba obubonero obulaga nti Kabaka waabwe ajja. ‘Bino bwe bitandika okutuukirira,’ n’agamba, ‘mutunule waggulu, era mulyemezze emmitwe gyammwe; kubanga okununulibwa kwammwe kusemberedde.’ N’ayolesa abamugoberera be emiti egitandika okufulumya amakoola mu ntandikwa y’omwaka, n’agamba: ‘Bwe gitandika kaakano okufulumya amakoola, mmwe mwennyini mubiraba ne mumanya nga ebbanga ly’omusana liri kumpi. Bwe kityo nammwe, bwe mulaba bino nga bituukirira, mumanye nti obwakabaka bwa Katonda buli kumpi.’ Lukka 21:28, 30, 31. Empaka Enkulu, 308.
The “signs” of the last days were typified by the “signs,” that announced and ushered in the movement of the first angel. Those “signs” included the shaking of the heavens, but Joel identifies that the “signs” of the last days, the days when the iniquity of Israel shall be sought for and not found, when God’s holy mountain is holy forever, for no strangers will ever pass through her again, the shaking of the powers of the heavens, will also include the shaking of the powers of earth. Sister White identifies the distinction between the shaking of the powers of the heavens and the powers of the earth.
“Obubonero” bw’ennaku ez’enkomerero bwalabirizibwa mu “bubonero” obwaalangirira era ne butandikiza okugenda mu maaso kw’obubaka bw’omulayika asooka. “Obubonero” obwo bwalimu n’okukankana kw’eggulu, naye Yoweeri alaga nti “obubonero” bw’ennaku ez’enkomerero, ennaku we banaanoonyezanga obutali butuukirivu bwa Isirayiri ne batabulaba, lwe nnaku olusozi olutukuvu lwa Katonda lwe luba lutukuvu emirembe gyonna, kubanga tewali munnaggwanga aliriddamu kuyitamu mu yo nate, okukankana kw’amaanyi g’eggulu kulimwako era n’okukankana kw’amaanyi g’ensi. Mukyala White alaga enjawulo wakati w’okukankana kw’amaanyi g’eggulu n’okukankana kw’amaanyi g’ensi.
“December 16, 1848, the Lord gave me a view of the shaking of the powers of the heavens. I saw that when the Lord said ‘heaven,’ in giving the signs recorded by Matthew, Mark, and Luke, He meant heaven, and when He said ‘earth’ He meant earth. The powers of heaven are the sun, moon, and stars. They rule in the heavens. The powers of earth are those that rule on the earth. The powers of heaven will be shaken at the voice of God. Then the sun, moon, and stars will be moved out of their places. They will not pass away, but be shaken by the voice of God.
Ku lunaku lwa 16 ogwa Desemba mu mwaka gwa 1848, Mukama yampa okulaba okukankanyizibwa kw’obuyinza bw’eggulu. Nalaba nti bwe Mukama yagamba nti ‘eggulu,’ bwe yawa obubonero obuwandiikiddwa Matayo, Makko ne Luka, yali ategeeza ddala eggulu; era bwe yagamba nti ‘ensi’ yali ategeeza ddala ensi. Obuyinza bw’eggulu bwe buno: omusana, omwezi n’emmunyeenye. Bifuga mu ggulu. Obuyinza bw’ensi bye bifuga ku nsi. Obuyinza bw’eggulu bujakukankanyizibwa ku ddoboozi lya Katonda. Ate olwo omusana, omwezi n’emmunyeenye bijja kusengulwa mu bifo byabyo. Tebiriggwaawo, wabula bijja kukankanyizibwa ku ddoboozi lya Katonda.
“Dark, heavy clouds came up and clashed against each other. The atmosphere parted and rolled back; then we could look up through the open space in Orion, whence came the voice of God. The Holy City will come down through that open space. I saw that the powers of earth are now being shaken and that events come in order. War, and rumors of war, sword, famine, and pestilence are first to shake the powers of earth, then the voice of God will shake the sun, moon, and stars, and this earth also. I saw that the shaking of the powers in Europe is not, as some teach, the shaking of the powers of heaven, but it is the shaking of the angry nations.” Early Writings, 41.
Ebire ebizikiza era ebiremere byavaayo ne bikkakkanya ne biggulana. Omukka ogw’eggulu gweyawula ne gwekulungula ngugenda emabega; ne tusobola okutuunula waggulu okuyita mu kifo ekiggulawazi mu Orioni, w’ewava eddoboozi lya Katonda. Ekibuga Ekitukuvu kijja okuserengeta okuyita mu kifo ekyo ekiggulawazi. Nalaba nti amaanyi g’ensi kati gakankanyizibwa era nti ebintu bijja mu nteekateeka. Entalo n’ebiwemezebwa by’entalo, ekitala, enjala, ne kawumpuli bye bisooka okukankanya amaanyi g’ensi; oluvannyuma eddoboozi lya Katonda lijja okukankanya enjuba, omwezi, n’enyenyenye, era n’ensi eno yennyini. Nalaba nti okukankanyizibwa kw’amaanyi mu Yooropa tekuli, nga bwe bayigiriza abamu, okukankanyizibwa kw’amaanyi ag’eggulu, wabula kwe kukankanyizibwa kw’amawanga ag’enyiike. Early Writings, 41.
The shaking of the heavens in Matthew, Mark and Luke represent the shaking of the powers that rule the heavens, as represented by the sun, moon and stars. All of these heavenly powers were shaken, and produced the “signs,” which ushered in and announced the movement of the first angel. Those heavenly powers will be again shaken during the movement of the third angel. But in the movement of the third angel, the powers of earth will also be shaken. The powers of earth are the powers that rule the earth. On September 11, 2001, the powers of earth, not heaven, were shaken.
Okukankana kw’eggulu okuli mu Matayo, Makko ne Lukka kuyimirira okukankanyizibwa kw’obuyinza obufuga eggulu, nga bulagirwa mu njuba, omwezi n’emmunyeenye. Obuyinza buno bwonna obw’eggulu bwakankana, ne buvaamu “obubonero,” obwaggulira ekkubo era ne bulangirira entambuza ya malaika ow’olubereberye. Obuyinza obwo obw’eggulu bujja okuddamu okukankanyizibwa mu ntambuza ya malaika ow’okusatu. Wabula mu ntambuza ya malaika ow’okusatu, n’obuyinza bw’ensi nabwo bujjakukankanyizibwa. Obuyinza bw’ensi bwe buyinza bufuga ensi. Ku Septemba 11, 2001, obuyinza bw’ensi, si bwa ggulu, bwe bwakankanyizibwa.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
Kati wajje ekigambo nti nnategeeza nti New York ejja kusumulukibwa amayengo amanene g’enyanja? Ekyo ssaakyogeddeko. Nnagamba nti, nga ntunuulira ebizimbe ebinene ebyali bigulumizibwa eyo waggulu ku waggulu, nti, ‘Ebifaanaanyi eby’entiisa ki ebiribaawo Mukama bw’anaayimirira okukankanya ensi nnyo! Awo ebigambo eby’Okubikkulirwa 18:1-3 bijja kutuukirira.’ Omutwe ogw’ekkumi n’omunaana gw’Okubikkulirwa gwonna kwe kulabula ku ebigenda okujja ku nsi. Naye sirina musana gw’enjawulo ku by’egenda okujja ku New York, wabula kye mmanyi kwe nti olunaku lumu ebizimbe ebinene ebiri eyo bijja kusuulibwansi ng’amaanyi ga Katonda galibikyusa ne galibitembereza. Mu musana gwe bampa, mmanyi nti okuzikirira kuli mu nsi. Ekigambo kimu okuva eri Mukama, okukwatako kumwe kw’amaanyi ge amanene, ne bino ebizimbe ebinene bigwa. Bijja kubaawo ebifaanaanyi eby’entiisa ebitalyewerezebwa mu birowoozo byaffe. Review and Herald, July 5, 1906.
In the history of the Millerites one of the signs recorded by Luke was the “distress of nations.” The nations represent the powers that rule the earth, and on September 11, 2001, every nation on earth was shaken as the third Woe arrived into prophetic history. That earthly shaking was represented in Luke twenty-one, but not by the biblical expression of the shaking of the powers of the earth. It was represented by the phrase, “the distress of nations,” as was brought upon the nations of the world when the great buildings of New York were brought down. “The distress of nations” in Luke is the shaking of the powers of earth, and it was fulfilled in the history of the Millerites.
Mu byafaayo by’Abamillerite, ekimu ku bubonero Luka bwe yawandiika kyali “okuweraliikirira kw’amawanga.” Amawanga gakiikirira amaanyi agafuga ensi, era ku Ssettemba 11, 2001, buli ggwanga ku nsi gaakankana bwe “Kitalo eky’okusatu” kyatuuka mu byafaayo eby’obunnabbi. Okukankana kw’ensi okwo kwalagirwawo mu Luka amakumi abiri mu emu, naye si mu njogera ya Bayibuli eyogerako ku kukankana kw’amaanyi agafuga ensi. Kyayimirizibwa mu kigambo nti, “okuweraliikirira kw’amawanga,” nga bwe kyatuuka ku mawanga g’ensi lyonna bwe byamenyesebwa wansi ebizimbe ebikulu eby’e New York. “Okuweraliikirira kw’amawanga” mu Luka kwe kukankana kw’amaanyi ag’ensi, era kyatuukirizibwa mu byafaayo by’Abamillerite.
“I saw that the powers of earth are now being shaken and that events come in order. War, and rumors of war, sword, famine, and pestilence are first to shake the powers of earth, then the voice of God will shake the sun, moon, and stars, and this earth also. I saw that the shaking of the powers in Europe is not, as some teach, the shaking of the powers of heaven, but it is the shaking of the angry nations.” Early Writings, 41.
Nnalaba nti obuyinza bw’ensi kati bukankanyizibwa, era nti ebintu bijja mu ntegeka yaabyo. Entalo, n’ebyogerwa ku ntalo, ekitala, enjala, ne kawumpuli, bye biri okusooka okukankanya obuyinza bw’ensi; oluvannyuma eddoboozi lya Katonda lijja okukankanya enjuba, omwezi n’emmunyeenye, n’ensi eno nayo. Nnalaba nti okukankanyizibwa kw’obuyinza mu Yuroopu si, nga bwe bayigiriza abamu, kukankanyizibwa kw’obuyinza bw’eggulu, wabula kwe kukankanyizibwa kw’amawanga asunguwadde. Ebyawandiikibwa eby’Olubereberye, 41.
The “shaking of the powers of the angry nations,” is the shaking of the “powers of earth,” as illustrated in the early history of Adventism by the shaking of the “powers in Europe.” Uriah Smith identified what was shaking the powers in Europe in 1838.
‘Okukankanyizibwa kw’obuyinza bw’amawanga ag’asunguwaliddwa,’ kwe kukankanyizibwa kw’‘obuyinza bw’ensi,’ nga bwe kyayolesebwa mu byafaayo ebyasooka eby’ObuAdiventisiti mu kukankanyizibwa kw’‘obuyinza mu Yuropu.’ Uriah Smith yalaga kye kyali kikankanya obuyinza mu Yuropu mu 1838.
“As the prophetic period of this [6th] trumpet commenced by the voluntary surrender of power into the hands of the Turks by the Christian emperor of the East, so we might justly conclude that its termination would be marked by the voluntary surrender of that power by the Turkish Sultan back again into the hands of the Christians. In 1838 Turkey became involved in war with Egypt. The Egyptians bid fair to overthrow the Turkish power. To prevent this, the four great powers of Europe, England, Russia, Austria, and Prussia, interfered to sustain the Turkish government. Turkey accepted their intervention. A conference was held in London at which an ultimatum was drawn up to be presented to Mehemet Ali, the Pacha of Egypt. It is evident that when this ultimatum should be placed in the hands of Mehemet, the destiny of the Ottoman Empire would be virtually lodged in the hands of the Christian powers of Europe. This ultimatum was placed in the hands of Mehemet on the 11th day of August 1840! and on that very day the Sultan addressed a note to the ambassadors of the four powers, inquiring what should be done in case Mehemet refused to comply with the terms which they had proposed. The answer was that he need not alarm himself about any contingency that might arise; for they had made provision for that. The prophetic period ended, and on that very day the control of Mohammedan affairs passed into the hands of Christians, just as the control of Christian affairs had passed into the hands of the Mohammedans 391 years and 15 days before. Thus the second woe ended, and the sixth trumpet ceased its sounding.” Uriah Smith, Synopsis of Present Truth, 218.
Olw’okuba ekiseera eky’obunnabbi eky’ekkondeere lino [ey’omukaaga] kyatandika bwe waaliwo okuwaayo obuyinza mu kyeyagalire mu mikono gy’Abatooruko nga bwe kyakolebwa omufuzi Omukristaayo w’Ebuvanjuba, kale mu butuukirivu tusobola okukakasa nti enkomerero yaakyo ejja kumanyibwa nga Sultani w’Abatooruko mu kyeyagalire awaayo obuyinza obwo addamu abuteka mu mikono gy’Abakristaayo. Mu 1838, Obutooruko bweyingira mu ntalo ne Misiri. Abamisiri baalabika nga bagenda okuggyawo obuyinza bw’Abatooruko. Okuzuziyiza kino, amawanga amane amanene ag’e Bulaaya—Bungereza, Rashiya, Awusituriya, ne Pulasya—gaayingira mu nsonga okuyamba okunyweza gavumenti y’Obutooruko. Obutooruko bwakkiriza okwenyigira kwabwe. Wabaddewo lukung’aana e London, mwe baateekateeka ensalawo ey’enkomeredde okuleetebwa eri Mehemet Ali, Pasha wa Misiri. Kyali kirabika bulungi nti bwe ensalawo eyo ey’enkomeredde yanditeekeddwa mu mikono gya Mehemet, okuddukanya eby’Obwakabaka bwa Ottoman kwandibeeredde mu mikono gy’amawanga g’Abakristaayo ag’e Bulaaya. Ensalawo eyo ey’enkomeredde yateekebwa mu mikono gya Mehemet ku lunaku lwa 11 ogw’omunaana 1840! Era ku lunaku lumu olwo Sultani yawandiikira ababaka b’amawanga amane ago ng’ababuuza ekikolebwa singa Mehemet agaana okugondera ebiragiro bye baali bateesezza. Okuddamu kwe baamuwa kwali nti tasaanidde kwekanga ku nsonga yonna eyandizuuse; kubanga baali bateekateekedde ekyo. Ekiseera eky’obunnabbi ne kiggwaawo, era ku lunaku lumu olwo okuddukanya eby’Obusiraamu ne kuyitira mu mikono gy’Abakristaayo, nga bwe kyali: okuddukanya eby’Abakristaayo kwali kayise mu mikono gy’Abasiraamu emyaka 391 n’enaku 15 emabega. Bwe batyo obulumi obw’okubiri ne buggwaawo, era ekkondeere ey’omukaaga ne kireka okuvuga. Uriah Smith, Synopsis of Present Truth, 218.
Islam of the second Woe, had passed the zenith of its power, which according to God’s word was to continue for three hundred and ninety-one years and fifteen days. Yet in the 1830’s Egypt was attempting to re-establish a caliphate in Egypt for the purpose of continuing the second great jihad of Muslim history. The possibility of more Islamic warfare was causing the European powers to shake in fear. For decades the crisis of Islam re-igniting its warfare was labelled by the historians and the reporters of those years as the “Eastern Question.” The warfare of the children of the east had been carried out for centuries against the nations of Europe, who derived their religion from the Roman church. In 1838, “the distress of nations,” referred to by Christ represented the shaking of the angry nations that was produced by the warfare brought against the former Roman Empire by Islam.
Obusiraamu obw’Akabi ak’okubiri bwali bumaze okuyita ku ntikko y’amaanyi gaabwo, nga okusinziira ku Kigambo kya Katonda, bbanga lyagyo lyali lyategekedwa okweyongerayo okumala emyaka 391 n’ennaku 15. Naye mu myaka gya 1830, Misiri yali ng’agezaako okuddamu okuteekaawo Kalifaati mu Misiri, n’ekigendererwa kye nga kwe kweyongera ku Jihad enkulu ey’okubiri mu byafaayo by’Abasiraamu. Okusoboka okw’okuddamu okubaawo entalo ez’e Kisiraamu kwali kutisa obuyinza bwa Bulaaya ne bukankana mu kutya. Mu bbanga lya myaka mingi, obuzibu obwava ku Busiraamu okuddamu okuzukusa entalo zaabwo bwayitibwanga abawandiisi b’ebyafaayo n’abannamawulire b’ayo emyaka ‘Kibuuzo ky’Obuvanjuba.’ Entalo z’abaana b’Obuvanjuba zaali zimaze ebikumi by’emyaka ng’ezikolebwa ku mawanga ga Bulaaya, agaggya eddiini yaabwe mu Kkanisa y’e Loma. Mu 1838, ‘okubonaabona kw’amawanga’ Kristo kwe yategeeza kwalaga okukankana kw’amawanga agasunguwalidde, okuleetebwa entalo Obusiraamu ze yaleetera ku Bwakabaka bwa Loma obw’edda.
“By [loosing] the four angels which are bound in the great river Euphrates, I understand that God was now about to suffer the four principal nations of which the Ottoman empire was composed, which had in vain attempted to subdue the Eastern Empire at Constantinople, and made but little progress in conquering Europe, now to take Constantinople, and to overrun and subdue one third part of Europe, which was the fact about the middle of the fifteenth century.” Works of William Miller, Volume 2, 121.
Mu [okuyimbula] bamalayika bana abaasibiddwa mu mugga omukhulu ogwa Efulaati, ntegeera nti Katonda yali kati agenda okukkiriza amawanga amakulu ana, ebyo ebyakolezanga Obwakabaka bwa Ottoman, ebyali byagezezzaako bwereere okuwangula Obwakabaka obwa Ebuvanjuba e Konstantinopoli era ne bigenda mu maaso katono nnyo mu kuwamba Yuroopa, kati okuwangula Konstantinopoli, era okwesasanya n’okussa wansi obugabe ku kitundu ekimu ku bisatu kya Yuroopa; ekyo kye kyali kituufu mu makkati g’ekyasa ekyekkumi n’ettaano. Emirimu gya William Miller, Voliyumu 2, 121.
The distress of nations in the narrative found in Luke was “with perplexity; the sea and the waves roaring,” and with men’s “hearts failing them for fear, and for looking after those things which are coming on the earth.” The perplexity of the Eastern Question continued to agitate the powers of earth all the way into the twentieth century, and the symbol of that distress was “men’s hearts failing them for fear” and the “sea and waves roaring.”
Ennaku z'amawanga mu biwandiiko ebiri mu kitabo kya Lukka zaali "n'obubuusabuze; ennyanja n'amayengo nga bireekaana," era n'emitima gy'abantu "nga gibagwako olw'entiisa, n'olw'okulindirira ebyo ebigenda okujja ku nsi." Obubuusabuze bw'Ensonga ey'Obuvanjuba bweyongera okukankanya obuyinza bw'ensi okutuusa mu kyasa eky'amakumi abiri, era akabonero k'ennaku ezo kaali "emitima gy'abantu gibagwako olw'entiisa" n'"ennyanja n'amayengo bireekaana."
“This sealing of the servants of God is the same that was shown to Ezekiel in vision. John also had been a witness of this most startling revelation. He saw the sea and the waves roaring, and men’s hearts failing them for fear. He beheld the earth moved, and the mountains carried into the midst of the sea (which is literally taking place), the water thereof roaring and troubled, and the mountains shaking with the swelling thereof. He was shown plagues, pestilence, famine, and death performing their terrible mission.” Testimonies to Ministers, 445.
Okuteekebwa akabonero ku baddu ba Katonda kuno kwe kimu kye kyayolesebwa Ezeekyeri mu kwolesebwa. Era Yokaana naye yali omujulirwa w'okubikkulirwa kuno okw'ewuunyo ennyo. Yalaba ennyanja n'amayengo gaayo nga gabuuma nga gakaaba, era emitima gy'abantu nga gibalemera olw'entiisa. Yalaba ensi ng'ekankana, n'ensozi nga zitwalibwa mu makkati g'ennyanja (ekyo nga kituuka ddala), amazzi gaayo nga gabuuma era nga gatabuka, n'ensozi ne zikankana olw'okweyiwuuma kwagwo. Yalabisibwa ebibonerezo, kawumpuli, enjala, n'okufa nga bituukiriza omulimu gwabyo ogw'entiisa. Testimonies to Ministers, 445.
When John was shown the sealing of the one hundred and forty-four thousand, he saw the distress of nations, as represented by the seas and waves roaring, and men’s hearts failing for fear, and it was the same sealing that Ezekiel was shown in chapter nine. Ezekiel was shown the internal elements of the sealing and John was shown the external elements associated with the sealing. John saw that the angering of the nations is associated with the sealing of the one hundred and forty-four thousand, and the angering of the nations is also Luke’s distress of nations which is historically identified as the Eastern Question. John was shown that Islam of the third Woe, is the external sign of the sealing of the one hundred and forty-four thousand.
Bwe Yokaana yalagibwa okumakibwa kw’emitwalo kkumi n’enna mu enkumi nnya, yalaba obunnya bw’amawanga, nga kyeragirwa mu nnyanja n’amayengo nga biwuuma, n’emitima gy’abantu nga gibulwa amaanyi olw’entiisa; era kyali kye kimu n’eky’okumakibwa Ezeekyeri kye yalagibwa mu mutwe ogw’omwenda. Ezeekyeri yalagibwa ebintu eby’omunda eby’okumakibwa, ate Yokaana n’alagibwa ebintu ebya kungulu ebikwatagana n’okumakibwa. Yokaana yalaba nti okusuŋŋuuka kw’amawanga kikwatagana n’okumakibwa kw’emitwalo kkumi n’enna mu enkumi nnya, era okusuŋŋuuka kw’amawanga kwe kwa Lukka ky’ayita obunnya bw’amawanga, ekimanyiddwa mu byafaayo ng’Ensonga ey’Obuvanjuba. Yokaana yalagibwa nti Obusiraamu obwa ‘Wee’ ey’okusatu kye kabonero ak’ebweru ak’okumakibwa kw’emitwalo kkumi n’enna mu enkumi nnya.
“The present is a time of overwhelming interest to all living. Rulers and statesmen, men who occupy positions of trust and authority, thinking men and women of all classes, have their attention fixed upon the events taking place about us. They are watching the strained, restless relations that exist among the nations. They observe the intensity that is taking possession of every earthly element, and they recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.
Kiseera kino kirimu enteresi eyasukkiridde eri bonna abalamu. Abafuga n’ab’amagezi mu by’eggwanga, abantu abatuula mu bifo eby’okwesigwa n’obuyinza, n’abasajja n’abakazi ab’alowooza okuva ku mitendera gyonna, bakitaddeko obwegendereza ennyo ku bintu ebiri okubaawo okwetooloola ffe. Batunuulira enkolagana ezirimu obutabanguko n’obutali butebenkevu eziri wakati w’amawanga. Balaba obunyiikivu obusukkiridde obutandise okunywera ku buli kintu eky’ensi, era bategeera nti waliwo ekintu ekikulu era eky’okusala ensala ekigenda okubaawo—ng’ensi eri kumpi n’ettawana ery’amaanyi ennyo.
“Angels are now restraining the winds of strife, that they may not blow until the world shall be warned of its coming doom; but a storm is gathering, ready to burst upon the earth; and when God shall bid His angels loose the winds, there will be such a scene of strife as no pen can picture.
Abamalayika kaakano bali mu kuziyiza empewo z’obutabanguko, zireme kuvuga okutuusa ng’ensi erabuddwa ku kuzikirira okugirindiridde; naye omuyaga guli mu kukungaana, nga gwetegefu okubwatukira ku nsi; era bwe Katonda aliragira bamalayika be okusumulula empewo, wajja kubaawo embeera y’obutabanguko nga tewali kalamu esobola okukifaananyiriza.
“The Bible, and the Bible only, gives a correct view of these things. Here are revealed the great final scenes in the history of our world, events that already are casting their shadows before, the sound of their approach causing the earth to tremble and men’s hearts to fail them for fear.” Education, 179, 180.
“Baibuli, era Baibuli yokka, ewa endowooza entuufu ku bintu bino. Wano we bibikkulirwa ebintu ebinene eby’enkomerero mu byafaayo by’ensi yaffe, ebintu ebyo ebiri dda mu kusuula ebisiikirize byabyo mu maaso, eddoboozi ly’okusembera kwabyo likoleza ensi okukankana era emitima gy’abantu ne gigwaamu olw’entiisa.” Education, 179, 180.
In Luke chapter twenty-one Jesus identified the “signs” that ushered in the Millerite movement, and all those “signs”, according to Sister White, were fulfilled. The Lisbon earthquake, the dark day, the falling of the stars, and the distress of nations, which represented the shaking of the powers of earth that was fulfilled by Islam in the fear produced by the Eastern Question, are all fulfilled. The Millerite “signs” also include the Son of man coming with a cloud which was fulfilled in the correct order that the “signs” were given by Christ, for after the distress of nations ended with the restraint of the Ottoman supremacy in 1840, Christ came to the Most Holy Place on October 22, 1844, and when He came He came with clouds.
Mu Lukka essuula amakumi abiri mu emu Yesu yalambulula “obubonero” ebyaleeta entandikwa y’ekibiina ky’Abamillerite, era nga bwe Sister White bw’agamba, ebyo byonna byatuukirira. Ekikankano ky’ettaka eky’e Lisbon, olunaku oluzibe, ennyenye okugwa okuva mu ggulu, n’okubuusabuusa kw’amawanga — ebyo ebyakiikirira okunyeganywa kw’amaanyi g’ensi, ekyatuukirizibwa olw’Obu-Isilamu mu ttiisa eyaleetebwa Ensonga ey’Ebuvanjuba — byonna byatuukirira. “Obubonero” bwa baMillerite bulimu era n’eky’Omwana w’omuntu okujja n’ekire, ekyatuukirira mu nteekateeka entuufu nga bwe Yesu yategeeza “obubonero” buno; kubanga oluvannyuma lw’okubuusabuusa kw’amawanga okuggwaawo olw’okuziyizibwa kw’obufuzi obwasukkiriranga bwa Ottoman mu 1840, Kristo yayingira mu Kifo Ekitukuvu Ennyo nga 22 Okitobba 1844, era bwe yajja yajja n’ebire.
“‘And, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of Days, and they brought Him near before Him. And there was given Him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve Him: His dominion is an everlasting dominion, which shall not pass away.’ Daniel 7:13, 14. The coming of Christ here described is not His second coming to the earth. He comes to the Ancient of Days in heaven to receive dominion and glory and a kingdom, which will be given Him at the close of His work as a mediator. It is this coming, and not His second advent to the earth, that was foretold in prophecy to take place at the termination of the 2300 days in 1844. Attended by heavenly angels, our great High Priest enters the holy of holies and there appears in the presence of God to engage in the last acts of His ministration in behalf of man—to perform the work of investigative judgment and to make an atonement for all who are shown to be entitled to its benefits.” The Great Controversy, 479.
"'Era, laba, wabaawo omu afaanana ng'Omwana w'omuntu eyajja n’ebire eby’eggulu, n’ajja eri Omukadde ow’ennaku, ne bamusembera okumpi mu maaso ge. Era ne yaweebwa obufuzi, n’ekitiibwa, n’obwakabaka, abantu bonna, amawanga, n’ennimi, bamuweerezenga: obufuzi bwe bwa lubeerera obutagendaawo.' Danyeri 7:13, 14. Okujja kwa Kristo okwogerwako wano si kujja kwe okw’okubiri ku nsi. Ajja eri Omukadde ow’ennaku mu ggulu okufuna obufuzi n’ekitiibwa n’obwakabaka, bino bijja okumuweebwa ku nkomerero y’omulimu gwe nga omuyimirizi wakati. Kino kye kujja, so si kujja kwe okw’okubiri ku nsi, kye kyalagulwa mu bunnabbi okuba nga kinaabeerawo ku nkomerero y’ennaku 2300 mu 1844. Nga yeetooloddwa abamalayika b’omu ggulu, Kabona waffe Asinga Obukulu, Omukulu, ayingira mu Ekitukuvu Ennyo ne yeeyolesa mu maaso ga Katonda okukola emirimu egy’enkomerero egy’obuweereza bwe olw’abantu, okukola omulimu ogw’okusala omusango ogw’okunoonyereza era okuyonoonyolera bonna abalabiddwa nga basaanira obuganyulo bwakyo." Olutalo Olukulu, 479.
The “signs” associated with the history of the Millerites typified the “signs” associated with the history of the one hundred and forty-four thousand. When Christ provided the second witness to the historical narrative with the parable, He pointed His disciples to “the budding trees of spring.” He informed them that when the trees begin to bud out you know you are near the end of the world, and that the generation that witnesses the budding trees of spring will live to see the heavens and the earth pass away, in the fires of His second coming.
‘Obubonero’ obukwatagana n’ebyafaayo by’Abamilleraiti bwafaananyiza ‘obubonero’ obukwatagana n’ebyafaayo by’emitwalo kkumi na nnya n’enkumi nnya. Kristo bwe yawa obujulizi obw’okubiri ku mboozi y’ebyafaayo ng’ayitira mu kigero, yabalaga abayigirizwa be ‘emiti egitandika okukaluba ku ntandikwa y’omwaka.’ Yabategeeza nti bwe emiti gitandika okukaluba, mumanya nti muli kumpi n’enkomerero y’ensi, era nti omulembe oguliraba emiti egyo nga gitandika okukaluba ku ntandikwa y’omwaka gulituuka okulaba eggulu n’ensi nga bipitaawo mu muliro ogw’Okudda kwe okw’okubiri.
When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand. Verily I say unto you, This generation shall not pass away, till all be fulfilled. Heaven and earth shall pass away: but my words shall not pass away. Luke 21:30–33.
Bwe gissaawo ebikoola, nga mubiraba, mumanya mmwe bennyini nti ekiseera eky’obugumu kiri kumpi. Nammwe bwe mulaba ebintu bino nga bibaawo, mumanye nti obwakabaka bwa Katonda buli kumpi. Mazima mbagamba nti ekika kino tekiriggwaawo okutuusa nga byonna bituukiridde. Eggulu n’ensi biriggwaawo; naye ebigambo byange tebiriggwaawo. Lukka 21:30-33.
The question then becomes, “when did the trees begin to shoot forth?” The latter rain began to sprinkle on September 11, 2001, which according to Isaiah is “the day” of God’s “rough wind in the day of the east wind.”
Olwo kibuuzo kiba nti, "emiti gyatandika ddi okufulumya amatabi?" Enkuba ey'enkomerero yatandika okutonnya ku Ssettemba 11, 2001, ng'okusinziira ku Isaaya, kino kye "lunaku" lw'omuyaga gwa Katonda "omukambwe mu lunaku lw'omuyaga ogw'ebuvanjuba."
In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:8–13.
Mu mpimo, bwe kiribwatuka, onookiyombagana n'akyo; ayimiriza omuyaga gwe omukambwe ku lunaku lw'omuyaga ogw’ebuvanjuba. Noolwekyo olw’ekyo obutali butuukirivu bwa Yakobo bunaatukulibwa; era kino kye kibala kyonna eky’okuggya ekibi kye: bwe afuula amayinja gonna g’ekyoto ng’amayinja agamenyebwamenyebwa ne gafuuka obuwululu, ebibira n’ebifaananyi tebiriyimirira. Naye ekibuga ekirindiriddwa kinaafuuka amatongo, n’ekifo eky’okubeeramu kinaalekebwawo, ne kisigalira ng’eddungu; eyo ennyana erirundira, era eyo we erigalamira, n’erirya amatabi gaagwo. Bwe g’akaluuka amatabi gaagwo galimenyererwa; abakazi ne bajja ne bagyokya amatabi ago; kubanga be bantu abatali na magezi; kyenava oyo eyababatonda tabakwatirwa busaasizi, n’oyo eyababbumba tabalage kisa. Era olwo ku lunaku olwo, Mukama alikunkumula okuva ku kkubo ly’omugga okutuuka ku lukulukufu lw’e Misiri; era munaakuŋŋaanibwa omu omu, mmwe abaana ba Isirayiri. Era olwo ku lunaku olwo, ekkondeere ennene erifuuwa; ne bajja abo abaali nga bagenda okufa mu nsi y’Asiriya, n’abasuulibwa bweru mu nsi y’e Misiri, ne basinza Mukama ku lusozi olutukuvu e Yerusaalemi. Isaaya 27:8-13.
The latter rain began to sprinkle (measured) on September 11, 2001, and the debate over the message of the latter rain and the counterfeit peace and safety message began. The history of that debate is where the iniquity of Jacob is removed (purged, meaning atoned for). The history of the debate, which is the debate of Habakkuk, is the period of the sealing of the one hundred and forty-four thousand, that concludes with the Laodicean Seventh-day Adventist being spewed out of the mouth of the Lord, for it, as “the defenced city,” shall be desolate, for it had become the city of a people of no understanding, who find no mercy or favor. At that time the “second voice” of Revelation eighteen, will blow a great trumpet, which is the seventh trumpet and the third woe, and God’s other flock shall come and worship at “Jerusalem”, which will have become the movement of the church triumphant.
Enkuba ey’oluvannyuma yatandika okusansa (nga mu mpimo) ku Ssettemba 11, 2001, era ne wabaawo empaka ku bubaka bw’enkuba ey’oluvannyuma n’obubaka obw’emirembe n’obutebenkevu obw’obulimba. Ebyafaayo by’eyo mpaka we muggibwawo obujeemu bwa Yakobo (ne butukuuzibwa, kitegeeza okusanngulirwa). Ebyafaayo by’eyo mpaka, eziri empaka za Abakkuku, bye biseera eby’okuteekebwako akabonero kw’abantu 144,000, ebiggwa n’Omwadventisti w’Olunaku Olw’omusanvu ow’e Lawodikiya asulibwa ebweru okuva mu kamwa ka Mukama, kubanga yo, ng’“ekibuga ekirindiddwa,” ejja kuba matongo, kubanga kyafuuka ekibuga ky’abantu abatalina magezi, abatazuula okusaasirwa newaakubadde kisa. Mu kiseera ekyo “eddoboozi ery’okubiri” ery’Okubikkulirwa kkumi n’omunaana, lija okufuuwa ekondeere ennene, eriba ekondeere ey’omusanvu n’ettawaana ery’okusatu, era ekisibo kya Katonda ekirala kijja okujja ne kisinza e “Yerusaalemi,” eriba lufuuse olutambuza lw’ekkanisa ey’obuwanguzi.
September 11, 2001, identifies that the last generation of earth’s history has arrived, and only those that recognize the budding trees of spring will receive the rain that is causing the trees to bud. Only those that recognize that Islam of the third woe, is what marks the arrival of the latter rain and the sealing of the one hundred and forty-four thousand, will be among that group.
Olunaku lwa 11 Ssettemba 2001 lulaga nti omulembe ogw’enkomerero mu byafaayo by’ensi gutuuse, era be bokka abategeera emiti egyatandise okubuna mu ntandikwa y’omwaka be bajja okufuna enkuba egireeta emiti okubuna. Be bokka abategeera nti Islamu ey’ekitalo eky’okusatu ye eraga okujja kw’enkuba ey’oluvannyuma n’okuteekebwako akabonero kw’abo emitwalo kkumi n’ena n’enkumi nnya, be bajja okuba mu kibiina ekyo.
“Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 507.
"Abo bokka abakolera ku musana gwe balina be bajja kufuna omusana omusinga. Bwe tutabeera nga buli lunaku tugenda mu maaso mu kutuukiriza empisa ennungi za Kikristaayo ezikolera ddala, tetujja kumanya okulaga kw’Omwoyo Omutukuvu mu mvula ey’ekkomerero. Eyinza okuba nga egwa ku mitima egyetooloola ffe, naye tetugitegeera wadde okugifuna." Obujulizi eri Abasumba, 507.
“We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. ‘For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations’ (Isaiah 61:11). The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
Tetusaanidde kulindirira enkuba ey’oluvannyuma. Ejja eri abo bonna abanategeera era ne beegabira omusulo n’ebitonnya by’ekisa ebyetonnya ku ffe. Bwe tukungaanya obutundutundu bw’ekitangaala, bwe tusiima obusaasizi obukakafu bwa Katonda, ayagala nnyo tumwesige, olwo obisuubizo byonna binaatuukirizibwa. ‘Kubanga ng’ensi bw’emezawo ekiwuubaalo kyayo, era ng’ennimiro bw’ekuzawo ebisimbibwa mu yo; bwe batyo Mukama Katonda alimezawo obutuukirivu n’okutendereza mu maaso g’amawanga gonna’ (Isaaya 61:11). Ensi yonna ejja kujjula ekitiibwa kya Katonda. Ennyanjula ya Bayibuli ey’Abadiventisiti ab’Olunaku Olw’omusanvu, Voliyumu 7, omuko 984.
We will continue the study in the next article.
Tujja kugenda mu maaso n’okunoonyereza mu kiwandiiko ekiddako.
“Unless those who can help in——are aroused to a sense of their duty, they will not recognize the work of God when the loud cry of the third angel shall be heard. When light goes forth to lighten the earth, instead of coming up to the help of the Lord, they will want to bind about His work to meet their narrow ideas. Let me tell you that the Lord will work in this last work in a manner very much out of the common order of things, and in a way that will be contrary to any human planning. There will be those among us who will always want to control the work of God, to dictate even what movements shall be made when the work goes forward under the direction of the angel who joins the third angel in the message to be given to the world. God will use ways and means by which it will be seen that He is taking the reins in His own hands. The workers will be surprised by the simple means that He will use to bring about and perfect His work of righteousness.” Testimonies to Ministers, 300.
"Okutuusa nga abo abayinza okuyamba—tebazuukusiziddwa okutegeera obuvunaanyizibwa bwabwe—tebalikutegeera omulimu gwa Katonda nga eddoboozi ery’amaanyi ly’omulayika ow’okusatu liwulirwa. Omusana bwe guvaayo okutangaaza ensi, mu kifo ky’okujja okuyamba Mukama, baagala okuzingiza omulimu gwe, bagugereeze ku birowoozo byabwe ebitono. Ka mbagambe nti Mukama alikola mu mulimu guno ogw’enkomerero mu ngeri eyawukana nnyo ku ngeri ez’obulijjo, era mu ngeri egenda okuvuganya n’okuteekateeka kwonna kw’abantu. Walibaawo abamu mu ffe abaliyagalanga bulijjo okuddukanya omulimu gwa Katonda, ne balagira n’entambuza ezinaakolebwa, ng’omulimu gutambula wansi w’olulagiriro lw’omulayika ayungana n’omulayika ow’okusatu mu bubaka obugenda okuweebwa ensi yonna. Katonda alikozesa amakubo n’ensobozesa mwe kijja okulabikira nti ye yennyini atutte obukulembeze mu ngalo ze. Abakozi bajja kwewuunya ku bikozesebwa eby’ennyangu by’anaakozesa okuletawo n’okutuukiriza omulimu gwe og’obutuukirivu." Obujulizi eri Abasumba, omuko 300.