At Panium, which was Caesarea Philippi, which is verses thirteen through fifteen in chapter eleven of the book of Daniel, which is the history where the Republican and Protestant horns fulfill the enigma of being the eighth that is of the seven, which is the history where the Seal of God is permanently impressed upon the one hundred and forty-four thousand, and the history of the arrival of the message of the Midnight Cry, Christ gave a promise to His last-day people.
Mu Panium, ekyayitibwanga Kayisariya Fulipi, ekiri mu nnyiriri 13 okutuuka ku 15 mu Essuula 11 ey’ekitabo kya Danyeri, ebyafaayo we empondo ez’Oburepulikaana n’Obuprotestanti zatuukiriza ekyama eky’okubeera omunaana era ey’omu musanvu, we Akasannyizo ka Katonda kasimbibwa emirembe gyonna ku 144,000, era we obubaka bw’Okukaaba kw’ettundutundu ly’ekiro bwatuuka, Kristo yawa ekisuubizo eri abantu be ab’ennaku ez’enkomerero.
And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:18, 19.
Era nze nkugamba ggwe nti oli Peetero, era ku lwazi luno ndizimba ekkanisa yange; emiryango gy’emagombe tegiijja kugiwaangula. Era ndikuwa ebyisumuluzo eby’obwakabaka obw’eggulu; kye kyonna ky’onosiba ku nsi kinaasibibwa mu ggulu; era kye kyonna ky’onosumulula ku nsi kinaasumulukibwa mu ggulu. Matayo 16:18, 19.
The period of the sealing which began on September 11, 2001, when the mighty buildings of New York City were brought down, which ends at the soon coming Sunday law, was designed by the Alpha and Omega. The very last part of the period repeats the very first part of the period. On September 11, 2001 the Lord led His people back to the old paths, where among other truths they discovered the “seven times,” just as it was found in the days of king Josiah. The latter rain then began to sprinkle, and a testing process that produced a separation of two classes of worshippers began.
Ekiseera eky’okutekebwako akabonero, ekyatandika nga Septemba 11, 2001, nga ebizimbe ebinene eby’e Kibuga kya New York byamenyebwa ne bigwa, era ekiggwa ku tteeka lya Ssande erigenda okujja mu banga ttono, kyategekebwa Alufa ne Omega. Ekitundu eky’enkomerero ennyo ky’ekiseera kino kiddamu ekyo ekyali ku ntandikwa yaakyo. Ku Septemba 11, 2001 Mukama yakulembera abantu be okuddayo ku makubo ag’edda, we baazuula, wamu n’amazima amalala, “emirundi musanvu,” nga bwe kyazuulibwa mu nnaku za Kabaka Yosiya. Emvula ey’enkomerero ne yatandika okutontoma, era n’enteekateeka y’okukemebwa eyaleeta okwawukana kw’ebika bibiri by’abasinza n’etandika.
In fulfillment of Habakkuk chapter two the two sacred charts were discovered and became an emblem of that historical period. Just as significantly the “debate” of Habakkuk chapter two began, between the methodology of line upon line, which is the latter rain methodology, in opposition to the methodology of apostate Protestantism that had been progressively adopted by Adventism beginning in the rebellion of 1863.
Mu kutuukirizibwa kwa Habakkuku essuula ey’okubiri, ebipande bibiri ebitukuvu byazuulibwa ne bifuuka akabonero k’ekiseera ekyo eky’ebyafaayo. Era ekikulu nnyo, “okutakkaanya” kwa Habakkuku essuula ey’okubiri kwatandika, wakati w’enkola ey’olunyiriri ku lunyiriri, gye bita enkola ya enkuba ey’oluvannyuma, nga esimbaganye n’enkola y’ObuProtesitanti obwava mu mazima, eyali etwaliddwaamu mpola mpola mu ObuAdiventisiti okuva mu bujeemu bwa 1863.
Jesus promised that He would give His last-day people “the keys of the kingdom,” and in so doing, He is referring to the correct biblical methodology, that contains the necessary prophetic keys to recognize, establish and proclaim the message of the Midnight Cry and Loud Cry.
Yesu yasuubiza nti aligaba abantu be aba mu nnaku ez’enkomerero “ebisumuluzo by’obwakabaka,” era mu kino ayogera ku nkola entuufu ey’Ebyawandiikibwa, erimu ebisumuluzo eby’obunnabbi ebyetaagibwa okutegeera, okuteekawo, era okulangirira obubaka bw’Okukaaba okw’essaawa ya ttumbi n’Okukaaba okw’amaanyi.
“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.
Those represented by Peter, who are the one hundred and forty-four thousand, are those who accept the Laodicean message that arrived on September 11, 2001, which is now being repeated since July, 2023. The Laodicean message that arrived in 1856, was the increased knowledge of the “seven times,” and when Christ brings the dead bones together, and thereafter brings them to life they transition from the Laodicean movement of the third angel unto the Philadelphian movement of the one hundred and forty-four thousand. That transition is brought about by Christ’s Word, for they are sanctified by His Word, and His Word is “truth,” and His Word is the “key” that unlocks His Word.
Abo abaakiikirirwa Peetero, be 144,000, be abo abakkiriza Obubaka bwa Lawodikiya obwatuuka nga 11 Ssettemba 2001, era okuva mu Julaayi 2023 obubaka obwo kati buddirwamu. Obubaka bwa Lawodikiya obwatuuka mu 1856 bwali okwongerwako amagezi ku 'ebiseera musanvu,' era bwe Kristo akungaanya amagumba agafu, n’alyoka agassaamu obulamu, ne bakyuka okuva mu kibiina kya Lawodikiya eky’om malaika ow’okusatu ne bayingira mu kibiina kya Firadelfiya eky’abo 144,000. Okukyuka okwo kuleetebwa Ekigambo kya Kristo, kubanga batuukuzibwa mu Kigambo kye, era Ekigambo kye ‘mazima,’ era Ekigambo kye ‘kye kisumuluzo’ ekiggulawo Ekigambo kye.
And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7–8.
Eri malayika w’ekkanisa e Firadelfiya wandiika; Bw’ati bw’ayogera Oyo Omutukuvu, Oyo ow’amazima, alina ekisumuluzo kya Dawudi; ky’aggulawo tewali akiggalawo; era ky’aggalawo tewali akiggulawo. Mmanyi ebikolwa byo: laba, ntadde mu maaso go oluggi oluggule, era tewali muntu asobola okuggalawo; kubanga olina amaanyi amatono, era okuumye ekigambo kyange, ate togaanyiizza linnya lyange. Okubikkulirwa 3:7-8.
The methodology of “line upon line” is the key which Christ promised to His last-day people in the battle at the “gates”. A “gate” is a church.
Enkola ya "olunyiriri ku lunyiriri" kye kisumuluzo Kristo kye yasuubiza abantu be b’ennaku ez’enkomerero mu lutalo ku "engigi". "Oluggi" kitegeeza ekkanisa.
And Jacob awaked out of his sleep, and he said, Surely the Lord is in this place; and I knew it not. And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven. Genesis 28:16, 17.
Awo Yakobo n’azuukira mu tulo ze, n’agamba nti, Mazima Mukama ali mu kifo kino; era nnali simanyi. N’atya, n’agamba nti, Ekifo kino kye kitya nnyo! Kino si kirala wabula ennyumba ya Katonda, era kino kye luggi lw’eggulu. Olubereberye 28:16–17.
The battle at the gates represents the religious battles that occur between truth and error, and the error of the religion of Greece, is the gate of hell, and the religion of apostate Laodicean Adventism is also a gate. The Laodicean Adventist gate represents where the debate of Habakkuk is fulfilled.
Olutalo aw’emiryango luyimirira entalo z’eddiini ezibaawo wakati w’amazima n’obulimba, era ensobi mu ddiini y’e Bugiriki ye ekyango kya Kuzimu, era eddiini y’Adiventisimu eya Laodikiya ey’obujeemu nayo ye ekyango. Ekyango ky’Adiventisimu eya Laodikiya kiyimirira we empaka za Abakkuku zituukirizibwa.
In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Isaiah 28:5-14
Ku lunaku olwo Mukama ow’Eggye alibeera engule ey’ekitiibwa, era ekiruubya eky’obulungi, eri abasigalawo b’abantu be, Era alibeera Omwoyo ogw’okusalira emisango eri oyo atuula okusalira emisango, n’amaanyi eri abo abakyusa olutalo ne balutwala ku wankaaki. Naye nabo bakyamye olw’omwenge, era olw’omwenge ogw’amaanyi baviiridde mu kkubo; kabona n’annabbi bakyamye olw’omwenge ogw’amaanyi, banyigiddwamu omwenge, baviiridde mu kkubo olw’omwenge ogw’amaanyi; bakyama mu kwolesebwa, bawaŋŋanguka mu kusala emisango. Kubanga emmeeza zonna zijjudde okusesema n’obukyafu, ne watali kifo kirongoofu. Ani gw’anaayigiriza amagezi? era ani gw’anaaleetera okutegeera enjigiriza? abo abaawuguddwa ku mata, era abaaggyibwako ku mabeere. Kubanga ekiragiro ku kiragiro, ekiragiro ku kiragiro; olunyiriri ku lunyiriri, olunyiriri ku lunyiriri; wano katono, n’awalala katono: Kubanga n’emimwa egy’okusittala n’olulimi olulala anaayogerera abantu bano. Abo be yagamba nti, Kino kwe kuwummuliza mwe muyinza okuwummuza abakoowu; era kino kwe kuzza obuggya: naye tebaayagala kuwuliriza. Naye ekigambo kya Mukama kyabeerera eri bo: ekiragiro ku kiragiro, ekiragiro ku kiragiro; olunyiriri ku lunyiriri, olunyiriri ku lunyiriri; wano katono, n’awalala katono; balyoke bagende, ne bagwa emabega, ne bamenyeka, ne bagwa mu mitego, ne bakwatibwa. Noolwekyo muwulire ekigambo kya Mukama, mmwe abasongoyi, abatwala abantu bano ab’omu Yerusaalemi. Isaaya 28:5-14
The keys of the kingdom are the words of the Scriptures, that are given to God’s last-day people by the Word.
Ebisumuluzo by’obwakabaka bye bigambo eby’Ebyawandiikibwa Ebitukuvu, ebiweebwa abantu ba Katonda ab’ennaku ez’enkomerero okuyitira mu Kigambo.
“There are truths in the word which, like veins of precious ore, are hidden beneath the surface. The hidden treasure is discovered as it is searched for, as a miner searches for gold and silver. The evidence of the truth of God’s word is in the word itself. Scripture is the key that unlocks scripture. The deep meaning of the truths of God’s word is unfolded to our minds by His Spirit.
Waliwo amazima mu Kigambo agali ng’emikutu gy’eby’obugagga eby’omuwendo, agakwekereddwa wansi w’ettaka. Obugagga obukwekeddwa buzuulibwa nga babunoonya, nga omunoonya zaabu ne ffeeza bw’anoonya. Obujulizi bw’amazima g’Ekigambo kya Katonda buli mu Kigambo kennyini. Ebyawandiikibwa Ebitukuvu bye kisumuluzo ekiggulawo Ebyawandiikibwa. Omwoyo we abikkulira obwongo bwaffe amakulu ag’ekiyitirivu g’amazima g’Ekigambo kya Katonda.
“The Bible is the great lesson book for the students in our schools. It teaches the whole will of God concerning the sons and daughters of Adam. It is the rule of life, teaching us of the character that we must form for the future life. We need not the dim light of tradition to make the Scriptures comprehensible. As well might we suppose that the noonday sun needs the glimmering torchlight of earth to increase its glory. The utterances of priest and minister are not needed to save men from error. Those who consult the divine Oracle will have light. In the Bible every duty is made plain. Every lesson given is comprehensible. Every lesson reveals to us the Father and the Son. The word is able to make all wise unto salvation. In the word the science of salvation is plainly revealed. Search the Scriptures, for they are the voice of God speaking to the soul.” Testimonies, volume 8, 157.
Baibuli kye kitabo ekikulu eky'ensomo eri abayizi mu masomero gaffe. Etuyigiriza okugenderera kwa Katonda kwonna ekikwata ku baana ba Adamu ab'obulenzi n'ab'obuwala. Kye mulamwa gw'obulamu, kituyigiriza ku mpisa z'etugwanira okuzimba olw'obulamu obujja. Tetwetaaga kitangaala ekikendeevu eky'ennono okutegeerezesa Byawandiikibwa. Kiba nga bwe twanditegedde nti enjuba ey'omu ttuntu yeetaaga ettabaaza erikalagalagala ly'ensi okweyongera ekitiibwa. Ebigambo bya bakabona ne basumba tebyetaagisa okubawonya mu nsobi. Abo ababuuzaganya ku kutegeezebwa okwava eri Katonda bajja kufuna ekitangaala. Mu Baibuli buli buvunaanyizibwa bulambuluddwa bulungi. Ensomo zonna eziweebwa zitegeerekeka. Buli nsomo etulaga Kitaffe ne Mwana. Ekigambo kisobola okufuula bonna abagezi okutuuka mu bulokozi. Mu Kigambo enkola y'obulokozi erambuluddwawo bulungi. Munoonye mu Byawandiikibwa, kubanga byo ddoboozi lya Katonda eryogera eri omwoyo. Testimonies, Volyumu 8, omuko 157.
The keys that Christ gave unto the last-day church have the same power they had when they were given to Peter.
Ebisumuluzo Kristo bye yawa ekkanisa ey’ennaku ez’enkomerero birina amaanyi g’emu ge byalina mu kiseera lwe byawa Peetero.
“Peter had expressed the truth which is the foundation of the church’s faith, and Jesus now honored him as the representative of the whole body of believers. He said, ‘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.’
Peetero yali amaze okwogera amazima ag’essinziro ly’okukkiriza kw’ekkanisa, era Yesu kaakano yamussaamu ekitiibwa ng’omukiikirira omubiri gwonna gw’abakkiriza. N’agamba nti, ‘Nja kukuwa obusumuluzo bw’obwakabaka obw’eggulu; era kyonna ky’onosiba wansi w’ensi kijja okusibibwa mu ggulu; ate kyonna ky’onosumulula wansi w’ensi kijja okusumululibwa mu ggulu.’
“‘The keys of the kingdom of heaven’ are the words of Christ. All the words of Holy Scripture are His, and are here included. These words have power to open and to shut heaven. They declare the conditions upon which men are received or rejected. Thus the work of those who preach God’s word is a savor of life unto life or of death unto death. Theirs is a mission weighted with eternal results.” The Desire of Ages, 413.
"‘Ebisumuluzo eby’obwakabaka obw’eggulu’ bye bigambo bya Kristo. Amagambo gonna ag’Ebyawandiikibwa Ebitukuvu ge ga Kristo, era gasangibwa mu bino. Gano amagambo galina amaanyi okuggulawo n’okuggala eggulu. Galangirira ebisanyizo mwe abantu bakkirizibwa oba bagaanibwa. Noolwekyo, omulimu gw’abo ababuulira ekigambo kya Katonda gubeera oluvumba olw’obulamu ku bulamu oba oluvumba olw’okufa ku kufa. Obutumwa bwabwe bulimu obuzito, ng’ebivuddeko byabwo by’olubeerera." The Desire of Ages, 413.
The power that is manifested through His words, when placed in the hands of men is based upon the principles identified in His word. The simplest perhaps, and perhaps the most profound is that truth is established upon the testimony of two.
Amaanyi agalabikibwa okuyitira mu bigambo bye, bwe gateekebwa mu mikono gy'abantu, gasinziira ku misingi egyalambikiddwa mu Kigambo kye. Ekyangu ennyo, oboolyawo, era ate, oboolyawo, ekisinga obuzito, kye kino nti amazima gassibwawo ku bujulizi bwa babiri.
“Another grave evil that had arisen in the church was that of brethren going to law against one another. Abundant provision had been made for the settlement of difficulties among believers. Christ Himself had given plain instruction as to how such matters were to be adjusted. ‘If thy brother shall trespass against thee,’ the Saviour had counseled, ‘go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as a heathen man and a publican. Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven.” Matthew 18:15–18.” Acts of the Apostles, 304.
Ekibi ekirala ekikulu ennyo ekyali kizuuse mu kkanisa kyali kya baganda okutwalirana mu kkooti. Waaliwo enteekateeka emala ennyo ey’okutereeza ebizibu wakati w’abakkiriza. Kristo ye kennyini yali yawadde obulagirizi obulambulukufu ku ngeri gye ebyo byanditereddwamu. ‘Bw’aba muganda wo akukolako ensobi eri ggwe,’ Omulokozi yateesa, ‘genda omulage ensobi ye wakati wammwe mmwe babiri bokka; bw’akuwulira, omuwangudde muganda wo. Naye bw’ataakuwulira, olwo otwale naawe omu oba babiri abalala, bwe kityo ekigambo kyonna kikakasibwe mu kamwa k’abajulizi babiri oba basatu. Era bw’anaagaana okubawulira, kibategeeze ekkanisa: naye bw’anaagaana okuwulira ekkanisa, abeere gy’oli ng’omunnaggwanga n’omukolera omusolo. Mazima mbagamba nti byonna bye munaasiba wansi w’ensi bijja kusibibwa ne mu ggulu: era byonna bye munaasumulula wansi w’ensi bijja kusumulukibwa ne mu ggulu.’ Matayo 18:15-18." Ebikolwa by’Abatume, 304.
There are at least three geographical witnesses of the period when the one hundred and forty-four thousand are sealed at the Midnight Cry. Remembering the fact that at the cry at midnight, it is too late to obtain the oil, we find the geographical testimony of the Exeter camp meeting providing an illustration of the point where God’s last-day people are sealed, and we find that truth represented by the geography of Caesarea Philippi, and also by the testimony of the battle of Panium, in verses thirteen to fifteen of Daniel chapter eleven. Perhaps it is a little off to identify these three witnesses as geographical, but I am employing that term because the geography is certainly part of the setting in Exeter and Caesarea Philippi. Jesus places Peter within the prophetic geography that the one hundred and forty-four thousand find themselves in the last days. Then He gives a command.
Waliwo abajulizi abatono nga basatu oba okusingawo ab’eby’ekitundu abalaga ekiseera mwe abantu 144,000 bateekebwako akabonero ku Okukaaba okw’omu ttumbi ly’ekiro. Ng’ojjukira nti ku kukuba okukaaba okwo kw’omu ttumbi ly’ekiro kuba kuba dda nnyo okufuna amafuta, tusanga obujulizi obw’eby’ekitundu okuva mu camp meeting e Exeter obutuwa ekyokulabirako eky’ekifo we abantu ba Katonda ab’ennaku ez’enkomerero bateekebwako akabonero, era tusanga amazima ago galagiddwa mu eby’ekitundu bya Kayisariya Firipi, era ne mu bujulizi bw’olutalo lwa Paniyumu, mu Danyeri essuula 11, omutundu 13 okutuuka ku 15. Kiyinza okuba nga tekituukiridde bulungi okubayita abajulizi ab’eby’ekitundu abo basatu, naye nkozesa ekigambo ekyo kubanga eby’ekitundu byennyini biri mu nteekateeka e Exeter ne Kayisariya Firipi. Yesu ateeka Peetero mu eby’ekitundu eby’obunnabbi mwe abantu 144,000 beesangamu mu nnaku ez’enkomerero. Awo n’awa ekiragiro.
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. Then charged he his disciples that they should tell no man that he was Jesus the Christ. From that time forth began Jesus to show 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. Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee. But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men. Matthew 16:19–23.
Era ndikuwa obukumba bw'obwakabaka bw'eggulu; era byonna by'ojja okusiba ku nsi bijja kusibibwa mu ggulu; n'ebyonna by'ojja okusumulula ku nsi bijja kusumululibwa mu ggulu. Awo n'alagira abayigirizwa be obutagamba muntu yenna nti ye Yesu Kristo. Okuva ku kiseera ekyo Yesu n'atandika okulaga abayigirizwa be nti kimugwanira okugenda e Yerusaalemi, n'okubonaabona bingi okuva eri abakadde n'abakabona abakulu n'abawandiisi, n'okuttibwa, era n'azuukira ku lunaku olw'okusatu. Awo Peetero n'amukwata, n'atandika okumunenya, ng'agamba nti, Mukama, kibeere wala naawe; kino tekijja kukutuukako. Naye n'akyuka, n'agamba Peetero nti, Va emabega wange, Sitaani; oli ekinsitaza eri nze; kubanga tolowooza ku ebyo ebya Katonda, wabula ku ebyo eby'abantu. Matayo 16:19-23.
The word “Exeter” is the name of a city in Devon, England. Its etymology can be traced back to Old English, where it was known as “Exanceaster” or “Execestre.” The name is believed to derive from the Old English words “Exe” (referring to the River Exe, upon which the city is situated) and “ceaster” (meaning “Roman fort” or “walled city”). Therefore, “Exeter” means either the “fort on the River Exe,” or “the walled city by the River Exe.” The geography associated with the arrival and fulfillment of the Midnight Cry in Millerite history identifies a location where there was water, representing the outpouring of the Holy Spirit, and a point where God was raising up an army to proclaim the message to the world, which Sister White informs us went like a “tidal wave.” A tidal wave is not simply river water, it is water that is super empowered.
Erya "Exeter" lye linnya ly'ekibuga ekiri mu Devon, mu Bungereza. Ensibuko y'erinnya lino esobola okugobererwa okutuuka mu Olungereza olw'edda, we lyamanyibwanga nga "Exanceaster" oba "Execestre." Erya lino kigambibwa nti lyava mu bigambo by'Olungereza olw'edda "Exe" (ekyogerera ku Mugga Exe, ogw'ekibuga kisangiddwako) ne "ceaster" (kitegeeza "ekigo kya Ba-Rooma" oba "ekibuga ekiriko bbugwe"). Kale, "Exeter" kitegeeza oba "ekigo ku Mugga Exe," oba "ekibuga ekiriko bbugwe okumpi n'Omugga Exe." Eby'ettaka n'ebifo ebikwatagana n'okutuuka n'okutuukirizibwa kw' "Midnight Cry" mu byafaayo by'aba Millerite biraga ekifo we waaliwo amazzi, ng'akiikirira okufukibwa kw'Omwoyo Omutukuvu, era n'ekifo we Katonda yali azukuzanga eggye okulangirira obubaka eri ensi yonna; Sister White atutegeeza nti obubaka buno bwagenda nga 'tidal wave.' 'Tidal wave' si mazzi g'omugga busa; mazzi ago agajjiddwamu amaanyi ennyo.
Millerite history was the fulfillment of the parable of the ten virgins, and when the one hundred and forty-four thousand are brought to the conclusion of the sealing time, they will repeat the waymarks identified at the beginning of the sealing time, and also the history of the Exeter camp meeting. An angel will descend with a testing message that is required to be eaten. That message will lead to the foundations, and it will confront the two classes with the “seven times,” of Leviticus twenty-six. It will include the Revelation of Jesus Christ, that is represented by Peter as an acceptance that Jesus was anointed as the Christ, when the divine symbol descended in the form of a dove, typifying September 11, 2001. It will include the understanding that Jesus is the divine Son of God, and also that by Jesus taking upon His divine being the flesh of fallen mankind, He is also the Son of man.
Ebyafaayo by'Abamillerite byali okutuukirizibwa kw'olugero lw'abawala abakyazito kkumi, era nga bwe 144,000 banaatuusibwa ku nkomerero y'ekiseera eky'okuteekwako akasirifu, banaaddamu obubonero bw'ekkubo ebyalambikibwa ku ntandikwa y'ekiseera eky'okuteekwako akasirifu, era n'ebyafaayo by'olukuŋaana lw'ekambi e Exeter. Malaika anaakka n'obubaka obukema obusaanirwa okuliibwa. Obubaka obwo bujja kututwala ku misingi, era bujja okusisinkanya ebika bibiri n'ebigambo bya "emirundi musanvu," mu Leviitiko 26. Bujja okubaamu n'Okubikkulirwa kwa Yesu Kristo, nga Petulo yalaga okukkiriza nti Yesu yafukibwako amafuta nga Kristo, nga akabonero aka Katonda bwe kaakka mu kifaananyi ky'ejjiba, nga kigerageranya Sebuttemba 11, 2001. Bujja okubeeramu n'okutegeera nti Yesu ye Mwana wa Katonda ow'Obwakatonda, era nti, bwe Yesu yeyayambaza mu Butonde Bwe obwa Katonda omubiri gw'abantu abagudde mu kibi, naye era ye Mwana w'omuntu.
These truths will produce two classes of worshippers, as they did post-September 11, 2001. The two classes were represented at the Exeter camp meeting, for at that camp meeting there was a tent set up by a group from Watertown, who rejected the message of the Midnight Cry as presented through Samuel Snow. They held counterfeit meetings that were so loud and emotional the leaders of the meetings of Snow went to them and informed them to quiet down. At the camp meeting there were two classes manifested, and both professed to be associated with water, but one was a counterfeit and represented the foolish who were without oil. The group in the Exeter tent were the army who were the city, that was also a fort, for they were typifying Ezekiel’s dead dry bones who are raised up as a mighty army at the message of the Midnight Cry.
Amazima gano galireeta emitundu ebiri gy’abasinza, nga bwe gaaleeta oluvannyuma lwa 11 Sebuttemba 2001. Emitundu gyombi gyayimiririzibwa mu lukiiko olw’omu lusiisira e Exeter, kubanga mu lukiiko olwo waaliwo weema eyategekebwa ekibinja okuva e Watertown, abaagaana obubaka bw’okukaaba okw’omu ttumbi ly’ekiro nga bwe bwayanjulibwa okuyitira mu Samuel Snow. Baakwatira enkuŋaana ez’obulimba, ez’eddoboozi ery’amaanyi nnyo era ez’okuwaamu obugumu bw’emmwoyo obw’enjawulo, ne kivaako nti abakulembeze b’enkuŋaana za Snow ne babagendako ne babategeeza basirise. Mu lukiiko olw’omu lusiisira waalabika emitundu ebiri, era bombi baatula nti bakwatagana n’amazzi; naye ekimu kyali kya bulimba era kyayimiririra abasirusiru abatalina mafuta. Ekibinja ekyali mu weema e Exeter kye kyali eggye—ekibuga era n’ekigo—kubanga baali bafaananiriza emifupa egikalu egy’abafu gya Ezekyeri, gisimibwa ne gifuka eggye eddene ery’amaanyi ku bubaka bw’okukaaba okw’omu ttumbi ly’ekiro.
In the history where those two classes are manifested Peter represented both classes. His confession that identified Jesus as the Christ, and the Son of God was produced by the inspiration of the Holy Spirit, for Christ plainly told him, “Flesh and blood hath not revealed it unto thee, but my Father which is in heaven.” When Jesus then informed the disciples of the cross, Peter, lacking the influence of the Holy Spirit at that moment, took Christ, “and began to rebuke Him, saying, Be it far from thee, Lord: this shall not be unto thee. But He turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men.”
Mu byafaayo mwe walabikira ebika ebyo ebibiri, Peetero yakiikirira ebika byombi. Okwatula kwe okwagamba nti Yesu ye Kristo, era Omwana wa Katonda, kwava mu kukubirizibwa kw’Omwoyo Omutukuvu, kubanga Kristo yamugamba matu nti, "Ennyama n’omusaayi tebyakubikkulidde kino, wabula Kitange ali mu ggulu." Awo Yesu bwe yategeeza abayigirizwa ku musaalaba, Peetero, nga mu kiseera ekyo teyaali akulemberwa Omwoyo Omutukuvu, n’amutwala ku bbali n’atandika okumunenya, ng’agamba nti, "Abaweera ddala, Mukama: kino tekiriba gy’oli." Naye n’akyuka, n’agamba Peetero nti, "Va emabega wange, Setaani: ggw’onsunguwaza: kubanga tolowooza ku bya Katonda, wabula ku bya abantu."
The emotional outburst of Peter aligned with the emotional worship that was occurring in the Watertown tent when Samuel Snow was presenting the message of the Midnight Cry. At that level Peter represents those who are candidates to be among the one hundred and forty-four thousand. Those candidates represent a class that has the oil, which is the Holy Spirit, and it is the message and it is the character, and the other class lacks the oil. In the setting of Caesarea Philippi, Christ began to unfold “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.”
Okubwatuka kw’embeera y’omutima kwa Petulo kwakwatagana n’okusinza okw’okukwatibwa mu mutima okwali mu hema e Watertown, mu kiseera Samuel Snow nga ayanjulira obubaka bw’okukaaba okw’awakati mu kiro. Ku ddala eryo, Petulo ayimirira abo abeesuubirwa okuba mu 144,000. Abo abeesuubirwa bayimirira ekibiina ekirina amafuta, ge Mwoyo Mutukuvu; amafuta ago ge bubaka era ge mpisa, ate ekibiina ekirala te kirina mafuta. Mu mbeera e Caesarea Filipi, Kristo yatandika okulambulula nti, "alina okugenda e Yerusaalemi, n’okubonaabona bingi okuva eri abakadde n’abakabona abakulu n’abawandiisi, n’okuttibwa, era n’azuukizibwa ku lunaku olw’okusatu."
The disappointment of the disciples when those events were actually fulfilled at the cross is the history Sister White employs to illustrate the disappointment of October 22, 1844, and the disappointment of the Hebrews at the Red Sea crossing with Pharaoh’s army closing in and the waters of the sea in front of them. All of those witnesses identify the soon coming Sunday law, and the revelation of verses thirteen to fifteen of Daniel eleven, provides the testimony of the events that lead to that Sunday law. In doing so they also represent the “portion of the prophecy of Daniel relating to the last days.”
Okusuulibwaamu essuubi kw’abayigirizwa, bwe ebyo ebintu byatuukirira ddala ku musalaba, kwe kyafaayo Sister White ky’akozesa okulaga okusuulibwaamu essuubi olw’Olunaku lwa Okitobba 22, 1844, era n’okusuulibwaamu essuubi kw’Abaebbulaniya ng’basomoka Ennyanja Emyufu, eggye lya Falaawo libasemberera, ng’amazzi g’ennyanja gali mu maaso gaabwe. Obujulizi bwonna obwo bulaga tteeka lya Ssande eririjjira mu biseera ebitali bya wala, era okubikkulirwa kw’ebigambo ebiri mu Danyeri 11:13–15 kuwa obujulizi bw’eby’okubaawo ebireetera okutuuka ku tteeka eryo lya Ssande. Mu kyo, birimu n’okuyimirira ng’“ekitundu ky’obunnabbi bwa Danyeri ekikwata ku nnaku ez’enkomerero.”
We will continue this study in the next article.
Tujja kugenda mu maaso n’okunoonyereza kuno mu kiwandiiko ekiddako.
“A careful study of types and antitypes led to the observation that the crucifixion of Christ took place on the very day in the yearly round of ceremonies given to Israel when the Passover lamb was slain. Would not the cleansing of the sanctuary typified in the Day of Atonement—falling on the tenth day of the seventh month—likewise take place on the very day in the year celebrated in the type? (see The Great Controversy, 399). This, according to the true Mosaic reckoning of time, would be October 22. Early in August, 1844, at a camp meeting at Exeter, New Hampshire, this view was introduced and it was accepted as the date for the fulfillment of the prophecy of the 2300 days. The parable of the ten virgins in Matthew 25:1–13 took on particular significance—the tarrying of the bridegroom, the waiting and slumbering of those who awaited the marriage, the cry at midnight, the shutting of the door, et cetera. The message that Christ was coming on October 22 came to be known as the ‘midnight cry.’ ‘The ‘midnight cry,’ wrote Ellen White, ‘was heralded by thousands of believers.’ She added:
Okusoma okwegendereza ku bifaananyi n’ebifaanaanyizibwa byabyo kwaleeta okutegeera nti okubambibwa kwa Kristo ku musaalaba kwabaawo ku lunaku lumu ddala—mu mikolo egy’omwaka egyaweebwa Isirayiri—lwe battanga omwana gw’endiga ogwa Paasika. Tekiba n’atyo okunaazibwa kw’Ewatukuvu okwalagirwa mu Lunaku lw’Okutangiririrwa—olw’ekumi mu mwezi ogw’omusanvu—okubeerawo ku lunaku lumu ddala mu mwaka, nga bwe kwakuzibwanga mu kifaananyi? (laba The Great Controversy, 399). Kino, ng’okubalirirwa kw’ebiseera mu ngeri entuufu eya Musa bwe kuli, kyandibadde nga Okitobba 22. Ku ntandikwa ya Agusito wa 1844, mu lukiiko mu lusiisira e Exeter, e New Hampshire, endowooza eno yaleetebwa era ne yakkirizibwa ng’olunaku olw’okutuukirizibwa kw’obunnabbi bw’ennaku 2300. Olugero lw’abawala ekkumi mu Matayo 25:1-13 lwafuna obukulu obw’enjawulo—okulwawo kw’omugole omusajja, okulindirira n’okwebaka kw’abo abaali balindirira emikolo gy’obugole, okukaaba mu ttumbi lya ekiro, okuggalawo oluggi, n’ebirala. Obubaka nti Kristo ajja nga Okitobba 22 bwamanyibwa nga ‘okukaaba okw’omu ttumbi lya ekiro.’ ‘Okukaaba okw’omu ttumbi lya ekiro,’ bwe yawandiika Ellen White, ‘kwalangirirwa enkumi z’abakkiriza.’ Yayongerako nti:
“‘Like a tidal wave the [seventh-month] movement swept over the land. From city to city, from village to village, and into remote country places it went, until the waiting people of God were fully aroused.—The Great Controversy, 400.’
'Nga omuyengo omunene ogw'ennyanja, ekibiina [eky'omwezi ogw'omusanvu] kyakukumba ensi. Okuva mu kibuga okutuuka mu kibuga, okuva mu kyalo okutuuka mu kyalo, era ne kigenda ne mu bitundu eby'ewala eby'omu byalo, okutuusa abantu ba Katonda abaali balindirira ne bazuukizibwa ddala.-The Great Controversy, 400.'
“The rapidity with which the message spread is depicted by writers cited by L. E. Froom:
Obwangu obubaka mwe bweyasaasaana bulagiddwa abawandiisi abajuliddwa L. E. Froom:
“‘Bates left the record that the Exeter message ‘flew as it were upon the wings of the wind.’ Men and women sped by rail and water, by stagecoach and horseback, with bundles of books and papers, distributing them as ‘profusely as the leaves of autumn.’ White said, ‘The work before us was to fly to every part of that wide field, sound the alarm, and wake the slumbering ones.’ And Wellcome adds that the movement broke forth like the released waters of a dam. Fields of ripened grain were left standing unharvested, and full-grown potatoes left undug in the ground. The coming of the Lord was nigh. There was no time now for such earthly things.—The Prophetic Faith of Our Fathers, Vol. IV, p. 816.
'Bates yalekawo obujjulizi nti obubaka bwa Exeter 'bwaabuuka nga bwali ku mabawa g’omuyaga.' Abasajja n’abakazi baatambula mangu mu gaali y’omukka ne ku mazzi, mu maggaali g’embalaasi n’okwebagala embalaasi, nga batwala emitwalo gy’ebitabo n’ebiwandiiko, ne babisaasaanya 'nga bingi nnyo ng’amalagala g’ekiseera ky’okugwa.' White yagamba nti, 'Omulimu ogwali mu maaso gaffe gwali okubuuka okutuuka mu buli kitundu ky’ettaka eryo erigazi, okukuba enduulu, n’okuzuukusa ab’ebase.' Ate Wellcome yongerako nti omuvumenti guno gwavumbuka ng’amazzi agava mu kiziyizigga bwe gaggululwa. Ennimiro z’empeke ezikuze zaalekerwa nga zikyayimiridde nga tezaakukungulwa, era n’ebirayi ebikuze ddala byalekerwa mu ttaka nga tebyasimatiddwa. Okujja kwa Mukama kwali kumpi. Tewali kiseera kaakano ku bintu eby’ensi ebyo.-The Prophetic Faith of Our Fathers, Vol. IV, p. 816.'
“As an eyewitness and participant in the movement, Ellen White described the character of the rapidly accelerating work:
Nga omujulirwa eyalaba n’amaaso era eyetabye mu kibiina, Ellen White yalambulula engeri y’omulimu ogwabadde gweyongera mu bwangu bungi:
“‘Believers saw their doubt and perplexity removed, and hope and courage animated their hearts. The work was free from those extremes which are ever manifested when there is human excitement without the controlling influence of the word and Spirit of God…. It bore the characteristics that mark the work of God in every age. There was little ecstatic joy, but rather deep searching of heart, confession of sin, and forsaking of the world. A preparation to meet the Lord was the burden of agonizing spirits….
'Abakkiriza baalaba okubuusabuusa n’okutabanguka kwabwe nga kwaggyibwawo, era essuubi n’obuvumu byazzamu amaanyi mu mitima gyabwe. Omulimu gwali gwewaliddwa ebyo ebisuukiridde ebirabika bulijjo bwe wabaawo enjaganya y’abantu awatali obufuzi bw’Ekigambo n’Omwoyo gwa Katonda.... Gwabadde gulimu obubonero obulambulula omulimu gwa Katonda mu buli mulembe. Tewabaddewo ssanyu lisukkiridde nnyo, wabula okwekebeza ennyo emitima, okwatula ebibi, n’okulekeera ddala ensi. Okweetegekera okusisinkana Mukama kye kyali omugugu ku emitima egyalimu okubonaabona....
“‘Of all the great religious movements since the days of the apostles, none have been more free from human imperfection and the wiles of Satan than was that of the autumn of 1844. Even now, after the lapse of many years [1888], all who shared in that movement and who have stood firm upon the platform of truth still feel the holy influence of that blessed work and bear witness that it was of God.—Ibid., 400, 401.’
'Mu kuzuukuka okunene okw’eddiini kwonna okuva mu nnaku z’Abatume, tewali kwabadde kuweyawula ennyo okuva ku butatuukirivu bwa bantu n’ebyekubi bya Sitaani okusinga ogw’ebbanga lya Autumn ery’omwaka gwa 1844. Era ne kaakano, ng’emyaka mingi giyise [1888], bonna abaagwetabamu ogwo n’abaayimiridde bumu ku musingi gw’amazima bakyakyawulira okukosebwa okutukuvu okuva ku mulimu ogwo ogw’omukisa era bajulirira nti gwava eri Katonda.-Ibid., 400, 401.'
“In spite of the evidences of a work sweeping across the land and drawing thousands into the fellowship of the Second Advent, and some two hundred ministers from various churches united in spreading the message, [See C. M. Maxwell, Tell it to the world, pp. 19, 20.] the Protestant churches as a whole spurned it and used every means at their command to prevent the belief in Christ’s soon coming from spreading. No one dared to mention in a church service the hope of the soon coming of Jesus, but to those awaiting the event it was quite different.
Wadde nga waliwo obujulizi bw’omulimu ogwali guyita mu nsi yonna ne guggyira enkumi z’abantu mu bwegatte bw’Okudda kwa Kristo okw’okubiri, era nga waliwo abasumba nga bikumi bibiri okuva mu makanisa ag’enjawulo abaagatta amaanyi mu kwasa obubaka, [Laba C. M. Maxwell, Tell it to the world, pp. 19, 20.] amakanisa ga Ba-Protestanti mu bwagyo bwonna gaakigaanira ddala era ne bakozesa buli nkola eyali mu buyinza bwagyo okuziyiza okusaasaana kw’okukkiriza nti Kristo agenda okudda mangu. Tewali yatyanga kuyogerako mu kusinza mu kkanisa ku ssuubi ery’okudda kwa Yesu okumangu, naye eri abo abaali balindirira okutuuka kwakyo byali bitafaananako ddala.
“Ellen White told what it was like:
Ellen White yategeeza engeri gye byali:
“‘Every moment seemed precious and of the utmost importance to me. I felt that we were doing work for eternity, and that the careless and uninterested were in the greatest peril. My faith was unclouded, and I appropriated the precious promises of Jesus to myself….
'Buli akaseera kaalabika nga ka muwendo omukulu ennyo era nga kasinga obukulu gye ndi. Nnawulira nti twali tukola omulimu ogw'obutaggwaawo, era nti abasaalabyeko n'abatayiisaayo baali mu kabi akasinga obunene. Okukkiriza kwange kwali kutaliiko kubuusabuusa, era ne ntwala ebirayiro eby'omuwendo bya Yesu nga ebyange...."
“‘With diligent searching of hearts and humble confession we came prayerfully up to the time of expectation. Every morning we felt that it was our first business to secure the evidence that our lives were right before God. We realized that if we were not advancing in holiness we were sure to retrograde. Our interest for each other increased; we prayed much with and for one another.
'Nga mu bunyiikivu tweyekebeza emitima gyaffe era ne twatula mu kwetoowaza, ne twatuuka ku kiseera ky'okusuubira nga tusaba. Buli makya twawuliranga nti omulimu gw'okusooka gwali gukakasa nti obulamu bwaffe butuufu mu maaso ga Katonda. Twategeera nti singa tetwongera mu butukuvu, ddala tudadde ennyuma. Okufaayo kwaffe ku buli omu ku munne kweyongera; ne tusaba nnyo wamu era ne tusabira buli omu ku munne.
“‘We assembled in the orchards and groves to commune with God and to offer up our petitions to Him, feeling more clearly His presence when surrounded by His natural works. The joys of salvation were more necessary to us than our food and drink. If clouds obscured our minds we dared not rest or sleep till they were swept away by the consciousness of our acceptance with the Lord.—Life Sketches of James White and Ellen G. White (1880), 188, 189.” Arthur White, The Ellen White Biography, volume 1, 51, 52.
'Twakuŋaana mu nnimiro z'ebibala ne mu bisaka by'emiti okwegattira ne Katonda era okumuleetera ebyegayiro byaffe, nga tutegeera obulungi okubeerawo kwe bwe twabanga twetooloddwa emirimu gye egy'ekitonde. Ensanyu z'obulokozi zaali z'etaagisa nnyo eri ffe okusinga emmere n'ebyokunywa byaffe. Bwe wabangawo ebire ebyaziba emyoyo gyaffe tetwakkiriza okuwummula newankubadde okwebaka okutuusa lwe byagibwawo olw'okumanya nti twakkirizibwa eri Mukama.-Life Sketches of James White and Ellen G. White (1880), 188, 189.' Arthur White, The Ellen White Biography, voliyumu 1, 51, 52.