At the end of July, 2023, the voice in the wilderness began to cry unto the dead dry bones, as represented by Daniel going to Arioch and informing him that he understood the “secret.” Daniel in relation to Hananiah, Mishael and Azariah represent the Elijah messenger, and the Elijah message identifies that whether God’s people understand or accept it or not, they are already under a curse.
Ku nkomerero kwa Jjulayi 2023, eddoboozi ery’omu ddungu lyatandika okukaabira eri amagumba agafu era amakalu, nga bwe kyekiikirirwa mu Daniel ng’agenda eri Arioch n’amutegeeza nti yategeeredde "ekyama." Daniel awamu ne Hananiah, Mishael ne Azariah bakiikirira omubaka Eriya, era obubaka bwa Eriya bulaga nti oba abantu ba Katonda babutegeera oba babukkiriza oba nedda, bali dda wansi w’ekikolimo.
And now, O ye priests, this commandment is for you. If ye will not hear, and if ye will not lay it to heart, to give glory unto my name, saith the Lord of hosts, I will even send a curse upon you, and I will curse your blessings: yea, I have cursed them already, because ye do not lay it to heart. Malachi 2:1, 2.
Kale kaakano, mmwe bakabona, ekiragiro kino kye kyammwe. Bwe mutaawulira, era bwe mutateeka mu mitima gyammwe okuwa ekitiibwa erinnya lyange, bw’ayogera Mukama w’eggye, ndibatumyako ekikolimo, era ndikolimira emikisa gyammwe; weewaawo, nabikolimira dda, kubanga temukiteeka mu mitima. Malaki 2:1, 2.
The “priests” of the last days, according to Peter, are the covenant people of God who were formerly not the covenant people of God. They are those who ate of the “hidden book” when the mighty angel of Revelation eighteen descended on September 11, 2001. Yet according to Malachi, they are cursed.
“Bakabona” b’ennaku ez’enkomerero, ng’okugamba kwa Peetero, be bantu b’endagaano ya Katonda, aba edda tebaali bantu b’endagaano ya Katonda. Be abo abaalya “ekitabo eky’ekyama” bwe Malayika ow’amaanyi ow’Okubikkulirwa kkumi n’omunaana yakka wansi ku 11 Sebutemba 2001. Naye ng’okusinzira ku Malaki, bakolimirwa.
If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:3–10.
Obanga mwageza ne mutegeera nti Mukama wa kisa. Bwe mumugenderako, nga ku jjinja eriramu, nga ddala lyagaanyizibwa abantu, naye lyalondebwa Katonda era lya muwendo; mmwe na mmwe, nga mayinja amalamu, muzimbibwa ennyumba ey’Omwoyo, obusaserodooti obutukuvu, okuwaayo ssaddaaka ez’Omwoyo, ezikkirizibwa Katonda okuyita mu Yesu Kristo. Lw’ekyo era kiri mu Byawandiiko nti, Laba, ntadde mu Sayuuni ejjinja ery’omu nsonda ery’ekikulu, eryalondebwa, ery’omuwendo; era buli amukkiriza talikwatibwa ensonyi. Kyava eri mmwe abakkiriza ali wa muwendo; naye eri abatawulira, ejjinja abazimbi bye baagaana, lyennyini lifuuse omutwe gw’ensonda, era ejjinja ery’okwazisa, n’olwazi olw’okusoomooza, eri abo abawazisibwa olw’ekigambo, kubanga batagonda; era mu kino gyebateekebwawo. Naye mmwe muli ekika ekyalondebwa, obusaserodooti obwa kabaka, eggwanga ettukuvu, abantu ab’enjawulo; mulyoke mulangirire ettendo lya oyo eyabayita okuva mu kizikiza n’abayingiza mu musana gwe ogw’ebyewuunyisa; aba edda temwali bantu, naye kaakano muli abantu ba Katonda; abataali musaasiwiddwa, naye kaakano musaasiwiddwa. 1 Peetero 2:3-10.
The “priests” of the last days are those who “have tasted that the Lord is good.” “In times past” they “were not a people, but now are the people of God.” They are those who have found the “living stone,” that was “disallowed indeed of men, but chosen of God, and precious.” That stone is the “seven times” of Leviticus twenty-six, that the “builders” of the Millerite movement “disallowed” in 1863. The Millerite “builders” constructed a temple in the forty-six years from 1798 unto 1844, but they thereafter chose to reject the “increase of knowledge” upon the “seven times” that arrived in 1856.
"Abakabona" b’ennaku ez’enkomerero be abo "abagezezza nti Mukama mulungi." "Mu biseera eby’edda" "tebaali bantu, naye kaakano bali bantu ba Katonda." Be abo abazuudde "ejjinja eddiramu," eryo "abantu be baaligaana ddala, naye Katonda yalironda, era ly’omuwendo." Ejjinja eryo ge "emirundi musanvu" mu Levitiko amakumi abiri mu mukaaga, "abazimbi" b’ekibiina kya Millerite bye "baagaana" mu 1863. "Abazimbi" ba Millerite baazimba yeekaalu mu myaka amakumi ana mu mukaaga okuva mu 1798 okutuuka mu 1844, naye oluvannyuma ne balondawo okugaana "okwongera kw’amagezi" ku "emirundi musanvu" okwatuuka mu 1856.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. As they were increased, so they sinned against me: therefore will I change their glory into shame. Hosea 4:6, 7.
Abantu bange bazikirizibwa olw’okubulwa okumanya; kubanga oganye okumanya, nange ndikugaana, oleme okuba kabona wange; kubanga werabidde amateeka ga Katonda wo, nange ndirabira abaana bo. Bwe baayongeranga, ne bakolanga ebibi eri nze; noolwekyo ndikyusa ekitiibwa kyabwe ne kifuuke ensonyi. Ozeeya 4:6, 7.
The “priests” of the last days accepted the message of “seven times” when they were led back to the old paths of Adventism post-September 11, 2001. They tasted the message of the hidden book, and it was “precious.” Yet Malachi says the priests of the last days are “cursed”, and of course the “seven times” is a curse. They are under the curse of “seven times,” for they have repeated the sins of their fathers. Malachi says the priests profaned God’s name, by offering a “polluted offering”. That offering was the prediction of July 18, 2020.
“Bakabona” b’ennaku ez’enkomerero baakkiriza obubaka bwa “emirundi musanvu” bwe baakulembeddwa okudda ku makubo ag’edda ag’Obwadiventisi oluvannyuma lwa Sebuttemba 11, 2001. Baagezako ku bubaka bw’ekitabo ekyakisibwa, era kyali “kya muwendo.” Naye Malaki agamba nti bakabona b’ennaku ez’enkomerero “bakolimirwa,” era mu butuufu “emirundi musanvu” kye kikolimo. Bali wansi w’ekikolimo kya “emirundi musanvu,” kubanga baddiddemu ebibi bya bajjajja baabwe. Malaki agamba nti bakabona baaswaza erinnya lya Katonda, nga bawaayo “ekiweebwayo ekyonoonese.” Ekiweebwayo ekyo kyali okuteebereza kwa Jjulaayi 18, 2020.
For from the rising of the sun even unto the going down of the same my name shall be great among the Gentiles; and in every place incense shall be offered unto my name, and a pure offering: for my name shall be great among the heathen, saith the Lord of hosts. But ye have profaned it, in that ye say, The table of the Lord is polluted; and the fruit thereof, even his meat, is contemptible. Ye said also, Behold, what a weariness is it! and ye have snuffed at it, saith the Lord of hosts; and ye brought that which was torn, and the lame, and the sick; thus ye brought an offering: should I accept this of your hand? saith the Lord. But cursed be the deceiver, which hath in his flock a male, and voweth, and sacrificeth unto the Lord a corrupt thing: for I am a great King, saith the Lord of hosts, and my name is dreadful among the heathen. And now, O ye priests, this commandment is for you. If ye will not hear, and if ye will not lay it to heart, to give glory unto my name, saith the Lord of hosts, I will even send a curse upon you, and I will curse your blessings: yea, I have cursed them already, because ye do not lay it to heart. Behold, I will corrupt your seed, and spread dung upon your faces, even the dung of your solemn feasts; and one shall take you away with it. And ye shall know that I have sent this commandment unto you, that my covenant might be with Levi, saith the Lord of hosts. Malachi 1:11–2:4.
Kubanga okuva olwazuka lw’enjuba okutuusa okugwa kwayo, erinnya lyange linaabeeranga ddene mu mawanga; era mu kifo kyonna obubaane bunaayokebwanga eri erinnya lyange, n’ekiweebwayo ekirongoofu; kubanga erinnya lyange linaabeeranga ddene mu mawanga, bw’ayogera Mukama ow’Eggye. Naye mmwe mwalinyoomye, bwe mugamba nti, Emmeza ya Mukama etali ntukuvu; n’ebivamwo, era n’emmere ey’eyo, tebisaanirwa kussaamu kitiibwa. Era mwagamba nti, Laba, ky’okukoowa nnyo! era mwakisuulirira, bw’ayogera Mukama ow’Eggye; ne muleeta ekikyabuddwa, n’ekiwugemu, n’ekirwadde; bwe mutyo ne muleta ekiweebwayo: nnaakikiriza ntya okuva mu mikono gyammwe? bw’ayogera Mukama. Naye akolimirwe omulimba, alina mu kisibo kye ensajja, n’asuubiza obweyamo, n’awaayo eri Mukama ekintu ekyonoonefu; kubanga nze ndi Kabaka Omukulu, bw’ayogera Mukama ow’Eggye, era erinnya lyange ly’entiisa mu mawanga. Kale kaakano, mmwe bakabona, ekiragiro kino kya mmwe. Obanga temuwulira, era obanga temuteeka mu mutima okuwa ekitiibwa erinnya lyange, bw’ayogera Mukama ow’Eggye, ndibatumira omukolimiro, era nnaakolimira emikisa gyammwe; weewaawo, nnamaze okubikolimira, kubanga temuteeka mu mutima. Laba, ndiyonona ensigo zammwe, era ndisaasaanya amase ku maaso gammwe, ne ga embaga zammwe ennene; era munaatwalibwa awamu nago. Era munaamanye nti nze nnatuma ekiragiro kino gye muli, eri okukuuma endagaano yange ne Lewi, bw’ayogera Mukama ow’Eggye. Malaki 1:11-2:4.
The covenant with Levi is the symbol of the Levites’ faithfulness in the image of the beast test in the rebellion of Aaron’s golden calf. The Levites in the book of Malachi, who are cleansed by the messenger of the covenant, are cleansed in order to offer “an offering” in righteousness. The offering is the message of Christ’s name, which is His character.
Endagaano eyakolebwa ne Lewi y’akabonero k’obwesigwa bw’Abaleevi mu kigezo ky’ekifaananyi ky’ensolo mu bujeemu bw’enyana ya zzaabu eya Alooni. Abaleevi mu kitabo kya Malaki, abatukuzibwa omubaka w’endagaano, batukuzibwa okusobola okuwaayo “ekiweebwayo” mu butuukirivu. Ekiweebwayo kye bubaka bw’erinnya lya Kristo, erinnya eryo ly’obuntu bwe.
“It is the darkness of misapprehension of God that is enshrouding the world. Men are losing their knowledge of His character. It has been misunderstood and misinterpreted. At this time a message from God is to be proclaimed, a message illuminating in its influence and saving in its power. His character is to be made known. Into the darkness of the world is to be shed the light of His glory, the light of His goodness, mercy, and truth.
Ekizikiza eky’okutegeera Katonda bubi kye kikuutikidde ensi. Abantu bali bafiirwa okumanya ekikula kye. Kitegeereddwa bubi era ne kifaananyiziddwa bubi. Mu kiseera kino obubaka okuva eri Katonda buteekwa okulangirirwa, obubaka obuwa omusana mu ngeri gye bukosa era obulokola mu buyinza bwabwo. Ekikula kye kirina okumanyizibwa. Omusana gw’ekitiibwa kye, ogw’obulungi bwe, ogw’okusaasira kwe, n’ogw’amazima ge gulina okumulisa mu kizikiza ky’ensi.
“This is the work outlined by the prophet Isaiah in the words, ‘O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God! Behold, the Lord God will come with strong hand, and His arm shall rule for Him; behold, His reward is with Him, and His work before Him.’ Isaiah 40:9, 10.
Guno gwe mulimu ogulambululiddwa nnabbi Isaaya mu bigambo nti, ‘Ai Yerusaalemi, ggwe aleeta amawulire amalungi, yimusa eddoboozi lyo n’amaanyi; lyimuse, totya; gamba ebibuga bya Yuda nti, Laba Katonda wammwe! Laba, Mukama Katonda ajja n’omukono ogw’amaanyi, n’olugalo lwe lunaamufugira; laba, empeera ye eri naye, n’omulimu gwe guli mu maaso ge.’ Isaaya 40:9, 10.
“Those who wait for the Bridegroom’s coming are to say to the people, ‘Behold your God.’ The last rays of merciful light, the last message of mercy to be given to the world, is a revelation of His character of love. The children of God are to manifest His glory. In their own life and character they are to reveal what the grace of God has done for them.” Christ’s Object Lessons, 415.
"Abo abalindirira okujja kw’Omugole balina okugamba abantu nti, 'Laba, Katonda wammwe.' Okumasamasa okwasembayo kw’ekitangaala eky’okusaasira, obubaka obwasembayo obw’okusaasira obw’okuweebwa eri ensi, kwe kubikkulirwa kw’obutonde bwe obw’okwagala. Abaana ba Katonda balina okulaga ekitiibwa kye. Mu bulamu bwabwe n’obutonde bwabwe balina okubikkula kye kyabakoleredde ekisa kya Katonda." Christ's Object Lessons, 415.
Malachi’s priests offered an offering that corrupted God’s name. The offering represents a message, and the message of Nashville on July 18, 2020, was a corrupted offering. It was corrupted by the rebellion of disregarding the prophetic command that “there should be time no longer”, that was given by Christ himself in Revelation ten.
Bakabona b’omu kitabo kya Malaki baawaayo ekiweebwayo ekyayonoona erinnya lya Katonda. Ekiweebwayo kiyimirira obubaka, era obubaka bwa Nashville nga 18 July 2020 bwali ekiweebwayo ekyonoonefu. Kyonoonese olw’okujeemera okugaana okugondera ekiragiro eky’obunnabbi ekigamba nti ‘tewakyabeewo budde nate’, kye yawa Kristo yennyini mu Okubikkulirwa essuula kkumi.
And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:5, 6.
Era malayika gwe nnalaba ng’ ayimiridde ku nnyanja ne ku nsi, n’ayimusa omukono gwe eri eggulu, n’alayira eri oyo abeerawo emirembe n’emirembe, eyatonda eggulu n’ebirimu, n’ensi n’ebirimu, n’ennyanja n’ebirimu, nti obudde tebukyalibaawo. Okubikkulirwa 10:5, 6.
The “offering of righteousness” that is represented by the Levites in Malachi chapter three, is as an offering in the days of old, and it represents a message. The “former years” represent the purity of the message which produced the first disappointment in the Millerite history. The corrupted offering represents the corrupted message of July 18, 2020, yet it is still a parallel event.
‘Ekiweebwayo ky’obutuukirivu’ ekiyimirirwa Abaleevi mu Malaki essuula esatu, kiringa ekiweebwayo mu nnaku ez’edda, era kiyimirira obubaka. ‘Emyaka egy’edda’ giyimirira obutukuvu bw’obubaka obwazaawo okubulwa essuubi okwasooka mu byafaayo by’ekibiina kya Millerite. Ekiweebwayo ekyonoonefu kiyimirira obubaka obwonoonefu bwa July 18, 2020, naye kikyali ekintu ekifaanagana.
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 “curse” that is identified in Malachi identifies a test of an acknowledgement of what Elijah represents. Those of us that are now awakening must understand that the reality of the curse of “seven times” has been fulfilled upon us in the rebellion we manifested in making the sinful prediction of July 18, 2020. We must also once again decide what prophetic methodology we choose to eat. Two witnesses to this fact, and there are others, can be found in Malachi’s presentation of the Elijah to come, and also from Elijah’s own history. Elijah clearly identified that there would only be one correct message and methodology.
“Ekikolimo” ekyogeddwako mu Malaki kilambulula ekigezo eky’okukkiriza ekyo Elija ky’ayimirira. Ffe abali mu kuzuukuka kaakano tusaanidde okutegeera nti obutuufu bw’ekikolimo ky’“emirundi musanvu” kituukiridde ku ffe mu kujeemera kwe twalaze mu kulagula okw’ekibi ku July 18, 2020. Kisaaniddwa nate okusalawo enkola y’obunnabbi gye tulonda okulya. Abajulizi babiri ku nsonga eno, nga n’abalala baliwo, basangibwa mu ngeri Malaki gy’ayolesa Elija agenda okujja, era ne mu byafaayo bya Elija ye mwennyini. Elija yalaga bulungi nti wanaabeewo bubaka obutuufu obumu n’enkola entuufu emu yokka.
And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 17:1.
Eriya Omuttisubi, eyali omu ku batuuze ba Gireyaadi, n’agamba Akabu nti, Nga Mukama Katonda wa Isirayiri bw’ali omulamu, gwe mbeerera mu maaso ge, tewaliba omusulo newankubadde enkuba mu myaka gino okutuusa lwe njogera. 1 Bassekabaka 17:1.
Malachi identified a “curse” that God’s priests are under in the period when the final Elijah appears in connection with a curse associated with God’s tithe. The “curse” of the tithe in Malachi, represents a decision on the part of the people of God, for in order to remove the curse they are already under they must decide where and what is the “storehouse”.
Malaki yalaga “ekikolimo” abakabona ba Katonda mwe bali mu kiseera Eriya ow’enkomerero bw’alabika, nga kikwatagana n’ekikolimo eky’eby’ekkumi bya Katonda. “Ekikolimo” eky’eby’ekkumi mu Malaki kiraga nti abantu ba Katonda be balina okusalawo, kubanga okuggya ekikolimo kye beebalimu dda balina okusalawo nti “ennyumba y’amaterekero” eri wa era kiki.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: 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. And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. Even from the days of your fathers ye are gone away from mine ordinances, and have not kept them. Return unto me, and I will return unto you, saith the Lord of hosts. But ye said, Wherein shall we return? Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings. Ye are cursed with a curse: for ye have robbed me, even this whole nation. Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the Lord of hosts. Malachi 3:1–11.
Laba, ndikutuma omubaka wange, era anaateekateeka ekkubo mu maaso gange; era Mukama gwe munoonya, ajja mangu mu yeekaalu ye, era omubaka w’endagaano gwe musanyukiramu; laba, ajja, bw’ayogera Mukama ow’eggye. Naye ani ayinza okuyimirira ku lunaku lw’okujja kwe? era ani ayinza okuyimirira bw’anaalabika? kubanga ali ng’omuliro gw’omusaanuusi, era ng’ensabuni y’abayonjo ebbugo: Era anaatuula ng’omusaanuusi era omutukuza wa ffeeza; era anaatukuza batabani ba Leevi, n’abalongoosa ng’ezaabu ne ffeeza, balyoke baleetere Mukama ebiweebwayo mu butuukirivu. Awo ebiweebwayo bya Yuda ne Yerusaalemi binaasanyusa Mukama, nga mu nnaku ez’edda ne mu myaka egy’edda. Era ndijja okumpi gye muli okusalira omusango; era ndiba omujulizi amangu eri abalogo, n’abamwenzi, n’abalayirira obulimba, n’abo abanyigiriza omupakasi mu mpeera ye, omukyala afiriddwa bba, n’omwana atalina kitaawe, n’abo abakyamya omugenyi ku ddembe lye, ne batantya nze, bw’ayogera Mukama ow’eggye. Kubanga nze ndi Mukama, sikyuka; kyenvudde mmwe batabani ba Yakobo temuzikirizibwa. Ne okuva mu nnaku za bajjajjammwe mwava ku biragiro byange ne mutabikuuma. Muddire gyendi, nange ndiddayo gye muli, bw’ayogera Mukama ow’eggye. Naye mugamba nti, Tuddiwa tutya? Omuntu ayinza okubba Katonda? Naye mmwe mumbbye. Naye mugamba nti, Twakubbira wa? Mu by’ekkumi n’ebiweebwayo. Mukolimirwa n’ekikolimo; kubanga mumbbye, era eggwanga lino lyonna. Mutwale ekkumi byonna mu nnyumba y’amaterekero, wabeeremu emmere mu nnyumba yange, era mungekeeze kati n’ebyo, bw’ayogera Mukama ow’eggye, obanga siribaggulirawo amadirisa g’eggulu, ne mbafukirira omukisa okutuusa nga tewali kifo ky’okugusigira. Era nnaamunenya omulya olwammwe, era tajja kuyonoona bibala by’ettaka lyammwe; so n’omuzabbibu gwammwe tegulisuula bibala byagwo nga tebunnatuuka mu kiseera mu nnimiro, bw’ayogera Mukama ow’eggye. Malaki 3:1-11.
The Lord does not change, nor does he change methodology. Whatever the “curse” may or may not be, that is represented by Malachi’s curse of “tithe”, the tithe is to be brought into the storehouse, for the purpose of having “meat” in God’s house. That fact demands that a decision be made as to what the “storehouse” is, and what was the food represented by William Miller in the movement of the first angel, which typified the food to be eaten in the movement of the third angel? One of the symbols of that food is “rain” and “dew”.
Mukama takyuka, era takyusa n’enkola gy’akola. Buli ky’oba okwita ‘ekivume,’ oba nga si bwe kityo, kiragibwa mu kivume kya Malaki ekikwata ku ‘kitundu eky’ekkumi’; ekitundu eky’ekkumi kiteekwa okuletebwa mu nnyumba y’amaterekero, okusobola okubeerawo ‘emmere’ mu nnyumba ya Katonda. Ekyo kyetaagisa okusalawo ku kiki kye ‘ennyumba y’amaterekero,’ era emmere ki eyakiikirizibwa William Miller mu ntambula ya malayika asooka, eyafaananyizibwa ng’emmere eririyibwa mu ntambula ya malayika ow’okusatu? Kimwe ku bifaananyi by’emmere eyo kwe ‘enkuba’ n’ ‘omusulo’.
Give ear, O ye heavens, and I will speak; and hear, O earth, the words of my mouth. My doctrine shall drop as the rain, my speech shall distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass: Because I will publish the name of the Lord: ascribe ye greatness unto our God. He is the Rock, his work is perfect: for all his ways are judgment: a God of truth and without iniquity, just and right is he. Deuteronomy 32:1–4.
Wuliriza, ggwe eggulu, nja kwogera; era ggwe nsi, wuliriza ebigambo eby’omu kamwa kange. Okuyigiriza kwange kunaatonnya ng’enkuba, enjogera yange ejja kutonnya ng’amazzi ag’omakya, ng’akatontomi ku kimera ekikya, era ng’enkubira ku ssubi: Kubanga nnaalangirira erinnya lya Mukama; muwe obukulu Katonda waffe. Ye Ejjinja, omulimu gwe gutuukiridde: kubanga engeri ze zonna za bwenkanya: Katonda ow’amazima, atalimu bubi, omutuukirivu era omugolokofu ye. Ekyamateeka Eky’Okubiri 32:1-4.
Did Elijah truly mean what he said to Ahab? Did he actually mean that in the last days, when the perfect fulfillment of the Elijah movement and message occurs, that “there shall not be dew nor rain these years, but according to my word?” Does the “rain” that Elijah speaks of being withheld, except at his word, align with the “rain” that Malachi promises as a blessing?
Eriya yategeeza ddala ebyo bye yagamba eri Akabu? Yali ategeeza nti mu nnaku ez'enkomerero, bwe kinaaba kituuse okutuukirizibwa ddala kw'omulimu n'obubaka bwa Eriya, nti "tewaliba misulo newa n'enkuba mu myaka gino, okuggyako olw'ekigambo kyange"? "Enkuba" Eriya gy'ayogera nti terijja kutonnya okuggyako ku kigambo kye, ekwatagana n'"enkuba" Malaki gy'asubiza ng'omukisa?
Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. Malachi 3:10.
Muleete eby’ekkumi byonna mu nnyumba ey’eggwanika, ommere ebeere mu nnyumba yange; era mumpime kaakano mu kino, bw’ayogera Mukama ow’eggye, obanga siribaggulirawo amadirisa ag’eggulu, ne mbasuulirako omukisa, okutuusa nga tewali we muguteekera. Malaki 3:10.
And does the “curse” of the unsanctified “offering” of the “priests”, and the misuse of “tithe” that has already been brought about, also represent the “curse” of the “seven times”?
Era "ekikolimo" kya "ekiweebwayo" ekitatukuziddwa kya "bakabona", n'okukozesa bubi "ekkumi" okwamaze okuleetebwawo, nabyo biyimirira "ekikolimo" ky' "emirundi musanvu"?
At the end of July, 2023, we began to publish articles that are essentially a repetition of the message found in the series of studies called Habakkuk’s Tables. The difference in the current presentation is that after July 18, 2020, the Lord began to place some of the old teachings in a new light.
Ku nkomerero ya Julaayi 2023, twatandika okuteeka mu lwatu ebiwandiiko, ebyo mu butuufu ebiddamu obubaka obusangibwa mu lunyiriri lw’ensomo oluyitibwa Habakkuk's Tables. Enjawulo mu kweyanjula okwa kati kwe kuba nti, oluvannyuma lwa 18 Julaayi 2020, Mukama yatandika okuteeka ebimu ku njigiriza ez’edda mu kitangaala ekipya.
He began to open things up that appeared to me to be profound, but I was personally out of touch and unwilling to be in touch with the work I had previously been given to accomplish. From July 19, 2020, I understood that the prediction of the previous day was wrong, and that I was personally more responsible for that sinful prediction and its horrible aftermath than any other person.
Yatandika okubikkula ebintu ebyalabikira nze ng’ebirimu obuziba bungi, naye nze nennyini nnali mvuddeko era nga saagala kuddamu okukwatagana n’omulimu gwe nnali mpasiddwa edda okutuukiriza. Okuva nga Julaayi 19, 2020, ne ntegeera nti okuteebereza okw’ennaku eyasooka kwali si kutuufu, era nti nze nennyini nnali n’obuvunaanyizibwa obusinga ku kuteebereza okwo okw’ekibi n’ebivuddeko eby’entiisa ebyagoberera, okusinga omuntu yenna omulala.
Then in July of 2023, I was overwhelmed with a conviction, that in spite of my complete failure as a leader of God’s movement of the third angel, I should at least begin to write out what I had come to understand since July of 2020. I determined to put into writing what had been opened up to me since the sin of July 18, 2020, and then place it into the public record, before I was laid to rest.
Mu July wa 2023, nnalina okukkakasa okunene mu mutima nti, newankubadde nnalemwa ddala nga omukulembeze w’ekibiina kya Katonda eky’obubaka bwa Malaika owokusatu, wakiri ntandiike okuwandiika ebyo bye nnali ntegedde okuva mu July wa 2020. Nasalawo okuteeka mu buwandiike ebyo ebyali byambikkuliddwa okuva ku kibi kya nga 18 July 2020, era ne mbiteeka mu byawandiiko eby’awamu, nga sinnaba kussa mu mirembe.
In the three months since July, there are over seventy countries around the world that are now following these articles. Yes, some are no doubt following for unholy purposes and intent, but not all. We are on the verge of turning on a program that will place these articles into all the major languages of planet earth, for at this point, those seventy-plus countries are forced to consider these truths in only the English language.
Mu miyezi esatu bukya July, amawanga agasukka mu nsanvu mu nsi yonna kati gagoberera ebiwandiiko bino. Weewaawo, tewali kubuusabuusa nti abamu bagagoberera olw’ebigendererwa ebitali bitukuvu, naye si bonna. Tuli kumpi okuyingiza mu nkola pulogulaamu ejja okuvvuunula ebiwandiiko bino mu nnimi zonna ezikulu ez’ensi yonna, kubanga mu kiseera kino, amawanga ago agasukka mu nsanvu galina okutunuulira amazima gano mu Luzungu lwokka.
We are already working to help some around the globe, that do not have the ways and means to do much with these truths, and I wonder if Malachi’s “storehouse”, that has a defined purpose of providing “food” in God’s house, may not be referring to the work of spreading the truth that has been proceeding from these articles since July of 2023?
Tuli dda mu mirimu okuyamba abamu mu nsi yonna, abatalina makubo na busobozi okukozesa nnyo amazima gano, era nneebuuza oba “nnyumba y’obuweera” ya Malaki, erina omugaso ogwateekebwawo ogw’okuleetera “emmere” mu nnyumba ya Katonda, eyinza okuba nga ekitegeeza omulimu ogw’okusaasaanya amazima agabadde nga gava mu biwandiiko bino okuva mu July omwaka gwa 2023?
We will begin our consideration of Daniel chapter three in the next article.
Tujja okutandika okwekenneenya kwaffe ku Danyeri essuula ey'okusatu mu kiwandiiko ekiddako.
“We are living in a special period of this earth’s history. A great work must be done in a very short time, and every Christian is to act a part in sustaining this work. God is calling for men who will consecrate themselves to the work of soulsaving. When we begin to comprehend what a sacrifice Christ made in order to save a perishing world, there will be seen a mighty wrestling to save souls. Oh, that all our churches might see and realize the infinite sacrifice of Christ!
Tuli mu mulembe omw’enjawulo mu byafaayo by’ensi eno. Omulimu omukulu gulina okukolebwa mu bbanga ttono nnyo, era buli Mukristayo alina okwetaba mu kuwagira omulimu guno. Katonda ayita abantu abalitegeka okwewawula ne beewayo eri omulimu gw’okulokola emmeeme. Bwe tutandika okutegeera obukulu bw’essaddaaka Kristo gye yawaayo okulokola ensi eri mu kuzikirira, walirabika okulwanirira okw’amaanyi okulokola emmeeme. Ai, singa amakanisa gaffe gonna galaba ne gategeera ddala essaddaaka ya Kristo ey’ataliko mpeera!
“In visions of the night, representations passed before me of a great reformatory movement among God’s people. Many were praising God. The sick were healed, and other miracles were wrought. A spirit of intercession was seen, even as was manifested before the great Day of Pentecost. Hundreds and thousands were seen visiting families and opening before them the word of God. Hearts were convicted by the power of the Holy Spirit, and a spirit of genuine conversion was manifest. On every side doors were thrown open to the proclamation of the truth. The world seemed to be lightened with the heavenly influence. Great blessings were received by the true and humble people of God. I heard voices of thanksgiving and praise, and there seemed to be a reformation such as we witnessed in 1844.
Mu ebyolesebwa eby’ekiro, ebifaananyi by’entambuza y’enkyukakyuka ennene mu bantu ba Katonda byayita mu maaso gange. Abangi baali bagulumiza Katonda. Abalwadde baawonyezebwa, era eby’amagero ebirala byakolebwa. Omwoyo gw’okwegayirira gwalabika, nga bwe gweyolekanga ng’Olunaku Olukulu lwa Pentekooti terinnaba kutuuka. Ebikumi n’enkumi baalabibwa nga bakyalira amaka ne babaggulira mu maaso gaabwe Ekigambo kya Katonda. Emitima gyakwatibwa amaanyi g’Omwoyo Omutukuvu, era omwoyo ogw’okukyuka okw’amazima gweyolesebwa. Ku buli mbali enzigi zaaggulwawo eri okulangirirwa kw’amazima. Ensi yalabika ng’engaaziddwa olw’obuyinza obw’eggulu. Emikisa eminene gyafunibwa ab’amazima era abeewombeefu ba Katonda. Nawulira amaloboozi g’okwebaza n’okutendereza, era waalabika enkyukakyuka nga bwe twagiraba mu mwaka gwa 1844.
“Yet some refused to be converted. They were not willing to walk in God’s way, and when, in order that the work of God might be advanced, calls were made for freewill offerings, some clung selfishly to their earthly possessions. These covetous ones became separated from the company of believers.
Naye abamu baagaana okukyuka. Tebaali bategefu kutambulira mu kkubo lya Katonda, era bwe baayita abantu okuwa ebiweebwayo eby'okweyagalira okusobozesa omulimu gwa Katonda okugenda mu maaso, abamu ne bakwatirira mu bwennyini ku by'obugagga byabwe eby'ensi. Abo ab'omwegomba ne baawukana n'ekibiina ky'abakkiriza.
“The judgments of God are in the earth, and, under the influence of the Holy Spirit, we must give the message of warning that He has entrusted to us. We must give this message quickly, line upon line, precept upon precept. Men will soon be forced to great decisions, and it is our duty to see that they are given an opportunity to understand the truth, that they may take their stand intelligently on the right side. The Lord calls upon His people to labor—labor earnestly and wisely—while probation lingers.” Testimonies, volume 9, 126.
"Ebibonerezo bya Katonda biri mu nsi, era, nga tukulemberwa Omwoyo Omutukuvu, tuteekwa okuwa obubaka bw'okulabula obwe yatukwasiza. Tuteekwa okuwa obubaka buno mu bwangu, olunyiriri ku lunyiriri, ekiragiro ku kiragiro. Mu bbanga ttono abantu bajja okusindikirizibwa okukola ebisalawo ebikulu, era obuvunaanyizibwa bwaffe kwe kulaba nti baweebwa omukisa okutegeera amazima, balyoke beyimirize n'amagezi ku ludda olutufu. Mukama ayita abantu be bakole - bakole n'obunyiikivu era n'amagezi - ng'ekiseera ky'ekisa kikyaliwo." Obujulizi, Volyumu 9, 126.