The methodology that is sanctioned by God is specifically identified in Isaiah chapters twenty-eight and twenty-nine, where the methodology is represented as “line upon line.” On September 11, 2001 the mighty angel of Revelation eighteen descended, and in so doing, he repeated the descent he had made on August 11, 1840. In both cases, after his descent, Babylon was identified as fallen, and a call was made, and soon will be made again, for those still in her communion to come out. In both cases, the event that fulfilled the prediction had a worldwide impact, for just as the first angel’s message was carried to “every mission station in the world” in 1840 the entire world was impacted and understood the event of September 11, 2001. The prophecy that was fulfilled on August 11, 1840 was a prophecy that identified a restraint being placed upon Islam of the second woe, and immediately after September 11, 2001 a restraint was placed upon Islam of the third Woe.
Enkola eyakkirizibwa Katonda yalondoolwa ddala mu Isaaya emitwe 28 ne 29, gy’eriragirwa ng’ “olunyiriri ku lunyiriri.” Ku Ssettemba 11, 2001 malaika ow’amaanyi ow’Okubikkulirwa omutwe 18 yakka, era bwe yakola atyo, yaddamu okukkira kwe kwe yakola ku Agusito 11, 1840. Mu mbeera zombi, oluvannyuma lw’okuyakka kwe, Babulooni yalangirirwa ng’egudde, era ne wabaawo okuyita eri abo abakyali mu kwegatta nayo okuvamu; era mu bwangu ddala kijja kuddamu. Mu mbeera zombi, ekintu ekyatuukiriza obunnabbi kyakosa ensi yonna, kubanga nga bwe kyali nti obubaka bw’omalayika asooka bwatwalibwa “ekitebe kyonna ky’obumisoni mu nsi yonna” mu 1840, ensi yonna yakosebwa era n’etegeera ekintu eky’oku Ssettemba 11, 2001. Obunnabbi obwatuukirizibwa ku Agusito 11, 1840 bwalambika nti waateekebwawo okuziyiza ku Buyisilamu obw’ennaku ey’okubiri, era amangu ddala oluvannyuma lwa Ssettemba 11, 2001 ne wateekebwa okuziyiza ku Buyisilamu obw’ennaku ey’okusatu.
August 11, 1840 represents the empowerment of the message that was unsealed at the time of the end in 1798, and September 11, 2001 represents the empowerment of the message that was unsealed at the time of the end in 1989. The primary rule of the movement of the first angel was confirmed on August 11, 1840, and the rule was the day for a year principle. The primary rule of the movement of the third angel was confirmed on September 11, 2001. The rule being that truth is established by bringing “line upon line,” demonstrating that the end is illustrated by the beginning, and that history repeats. The prophetic event of September 11, 2001 is not only established by Sister White’s direct words, but more significantly by the fact that the events perfectly paralleled the same waymark in Millerite history. What was recognized with the event of August 11, 1840 was not the fulfillment of the prophecy, so much as the soundness of the methodology adopted by Miller and his associates.
Olunaku lwa August 11, 1840 luyimirira okuteekebwamu amaanyi kw’obubaka obwaggulwawo mu mulembe gw’enkomerero mu 1798, ate olunaku lwa September 11, 2001 luyimirira okuteekebwamu amaanyi kw’obubaka obwaggulwawo mu mulembe gw’enkomerero mu 1989. Etteeka erikulu ery’ekibiina eky’obubaka bwa malayika asooka lyakkakasibwa nga August 11, 1840, era etteeka eryo lyali enteekateeka ya 'olunaku ku mwaka'. Etteeka erikulu ery’ekibiina eky’obubaka bwa malayika ow’okusatu lyakkakasibwa nga September 11, 2001. Etteeka nga bwe liri nti amazima gateekebwawo ng’okuleeta 'olunyiriri ku linyiriri', okulaga nti enkomerero eragibwa ku ntandikwa, era nti ebyafaayo biddamu. Ekintu eky’obunnabbi eky’e September 11, 2001 tekikakasibwa busa mu bigambo ebitereevu bya Sister White bokka, naye n’okusinga nnyo olw’okuba nti ebibaddewo byafaananagana bulungi ddala n’akabonero k’ekkubo ke kennyini mu byafaayo bya Millerite. Ekyaategeerwamu mu kibaddewo kya August 11, 1840 si kutuukirira kw’obunnabbi, wabula okusinga obutuufu bw’enkola eyatwalibwa Miller n’abo be yakolagana nabo.
“The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 335.
Ekintu ekyo ekyabaddewo kyatuukiriza ddala obunnabbi. Bwe kyamanyikika, abantu abangi nnyo baakakasibwa ku butuufu bw'obulambika bw'okutaputa obunnabbi bye Miller ne banne baagoberera, era omulimu ogw'okulanga okudda kwa Kristo ne gufuna okusundikirizibwa okunene. Abasajja ab'amasomo n'ekitiibwa baayungana ne Miller, mu kubuulira era n'okubunyisa endowooza ze mu mpapula, era okuva mu 1840 okutuuka mu 1844 omulimu ne gweyongera mangu. Empaka Enkulu, 335.
On September 11, 2001, when the latter rain began to be measured, the “debate” was and still is over true or false methodology. The prophecies of the Millerite movement are set forth on both the 1843 and the 1850 charts, which Sister White endorses as being designed by the Lord, and also as a fulfillment of Habakkuk chapter two. The message of the Millerites that was produced through “the principles of prophetic interpretation adopted by Miller and his associates, and” which thereafter produced the “wonderful impetus” that empowered the message of the Midnight Cry, had been represented upon the two sacred charts. The prophecies represented upon those two sacred charts were identified and established by Miller’s prophetic rules. The charts were a fulfillment of the command in Habakkuk to visually represent the prophecies that had been established by Miller’s methodology upon “tables,” in the plural. Habakkuk chapter two, identifies and is directly connected to the “debate” of Isaiah chapter twenty-seven.
Ku Septemba 11, 2001, bwe yatandika okupimirwa enkuba ey’oluvannyuma, “empaka” zaali era ne leero zikyali ku nkola ey’amazima oba ey’obulimba. Eby’obunnabbi eby’ekkibiina ly’Abamillerite byateekebwawo ku bipande byombi eby’omwaka gwa 1843 n’eby’omwaka gwa 1850, nga Mukyala White abikkiriza nti byategekebwa Mukama, era era abikakasa ng’okutuukiriza Habakkuku essuula ey’okubiri. Obubaka bw’Abamillerite obwavuddemu okuyita mu “misinji gy’enteekateeka y’okutaputa obunnabbi egyakkirizibwa Miller n’abo be yali akolagana nabo,” ne bwavaamu oluvannyuma “okukankanya okw’amaanyi okw’amagero” okwawa amaanyi obubaka bw’“Okukaaba mu ttumbi l’ekiro,” bwabadde bulagiddwa ku bipande byombi ebitukuvu. Obunnabbi obwalagibwa ku bipande ebyo ebibiri ebitukuvu bwarondoolwa era ne buteekebwawo nga “amateeka ga Miller ag’okutaputa obunnabbi” ge gakozesebwa. Ebipande byatuukiriza ekiragiro mu Habakkuku eky’okulabisa mu by’efaananyi obunnabbi obwalemezeddwa ku nkola ya Miller ku “mmeeza,” mu bungi. Habakkuku essuula ey’okubiri, eralaga era ligattiddwa butereevu ku “empaka” ez’Isaaya essuula amakumi abiri mu musanvu.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.
Ndiyimirira ku mulimu gwange ogw'okukuuma, ne nneesimba ku munara; ndirindirira okulaba ky'anaangamba, n'ekyo kye ndiddamu bwe nnenyebwa. Habakkuku 2:1.
The word “reproved” in the verse means ‘argued with.’ Habakkuk, representing both the watchmen of the movement of the first and third angels, was going to be argued with, and he wished to understand what he was to answer when the debate began. The answer in the history of the first angel was the production of the two sacred charts, and the answer in the history of the movement of the third angel was the production of the prophetic series titled, Habakkuk’s Two Tables. The charts and the series were built upon the methodology represented in each of those respective histories. In Habakkuk, the methodology represents what the watchmen use to establish the message, and it also identifies the issue that is “debated,” which in turn produces two classes of worshippers.
Ekigambo "reproved" mu olunyiriri kitegeeza 'okuwakanyizibwa.' Habakkuku, akiikirira abalinzi b'entambula ya malaika asooka n'ow'okusatu, yali agenda okuwakanizibwa, era yali ayagala okumanya kye yandiddamu empaka bwe zinaatandika. Ekiddamu mu byafaayo bya malaika asooka kyali okukolebwa kw'amalulambe amatukuvu abiri, ate ekiddamu mu byafaayo by'entambula ya malaika ow'okusatu kyali okukolebwa kw'olunyiriri olw'obunnabbi oluyitibwa, Habakkuk's Two Tables. Amalulambe n'olunyiriri byazimbibwa ku nkola ey’aalagibwa mu buli ku byafaayo ebyo. Mu Habakkuku, enkola eno eraga kye bakozesa abalinzi okunyweza obubaka, era erambika ensonga 'ewakanibwako', nga mu ngeri eyo ereeta ebika bibiri by'abasinzi.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:1–4.
Nja kuyimirira ku kifo kyange eky’okukuuma, ne neebakira ku nsanja y’ekigo; ndirabirira okulaba ky’anaŋŋamba, ne kye ndidamu bwe nnenenyezebwa. Awo Mukama n’anziramu, n’agamba nti, Wandiika okubonekerwa, era oguteeke mu ngeri entegeerekeka ku bibao, alyoke adduke agusoma. Kubanga okubonekerwa kuno kulindiridde ekiseera ekitegekeddwawo; naye ku nkomerero kunaayogera, so tekulibulimba; newankubadde kutereera, kukirindire; kubanga ddala kujja, tekunaaterera. Laba, omwoyo gwe eyegulumiza tegulambulukufu mu ye; naye omutuukirivu anabeera mulamu lwa kukkiriza kwe. Habakkuku 2:1-4.
One class is justified by faith, and the other class is lifted up in soul, as represented by the Pharisee and the Publican. The Pharisees trusted in a methodology that was based upon custom and tradition, and the Pharisee also represented a religious system who maintained control of their flock by implementing a hierarchical system governed by those who professed to be the chosen people of God, and the defenders of truth, but who ultimately participated in the crucifixion of the Truth. The prophetic “debate” of Isaiah chapter twenty-seven, is over true and false biblical methodology. The antagonists in the “debate” are those who follow the methodology of the Elijah for that time, and the long-established system of theological experts, that is typified by the Sanhedrin in the time of Christ.
Ekika kimu kituukirizibwa olw’okukkiriza, ate ekika ekirala kyeekuluntaza mu mwoyo, nga bwe kirabikkirwamu Mufalisaayo n’omukolera omusolo. Abafalisaayo baeesiga enkola eyali esinziira ku mpisa n’ennono, era Mufalisaayo yali amiririra sisitimu y’eddiini eyalamuliranga ekisibo kyabwe nga etekawo enkola ey’enkalakkalira efugibwa abo abeeyita nti be bantu ba Katonda abalondedwa era abalwanirira amazima, naye mu nkomerero ne beetaba mu okubamba Amazima ku musaalaba. Empaka ez’obunnabbi eza Isaaya essuula amakumi abiri mu musanvu, zikwata ku nkola ya Bayibuli entuufu n’ey’obulimba. Abawakanya mu mpaka be bagoberera enkola ya Eriya ey’ekiseera ekyo, n’ensengeka emaze ebbanga ddene ey’abakugu mu by’eddiini, nga eyo erabirizibwa Olukiiko Olukulu lw’Abayudaaya (Sanhedirini) mu mirembe gya Kristo.
Chapter twenty-seven identifies that the “debate” begins when he “stayeth,” or when God restrains “his rough wind,” in the “day of the east wind.” “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.” The word “purged” means atoned for, and represents the blotting out of sin in the investigative judgment. The methodology that is debated over, represents the test that must be passed, if the sins of God’s people are to be blotted out. The methodology of Elijah as a test is represented in the history of Christ, where we have been forewarned that in that time, those who rejected the message of John the Baptist (who Christ identified as Elijah), could not be benefitted by the teachings of Jesus.
Essuula amakumi abiri mu musamvu eraga nti “empaka” zitandika lwe “anyimiriza,” oba Katonda lwe akomya “empewo ye enkambwe,” ku “lunaku lw’empewo ey’obuvanjuba.” “Mu kipimo, bwe kifulumira, ojja kukikolera empaka; anyimiriza empewo ye enkambwe ku lunaku lw’empewo ey’obuvanjuba. Noolwekyo obutali butuukirivu bwa Yakobo bunaazibwawo.” Ekigambo “purged” kitegeeza okusanirizibwa, era kiraga okusangulwawo kw’ebibi mu musango ogw’okunoonyereza. Enkola eyogerwako mu mpaka eraga ekigezo ekiteekwa okuyitibwa, singa ebibi by’abantu ba Katonda bigenda okusangulwawo. Enkola ya Eriya ng’ekigezo eriragirwa mu byafaayo bya Kristo, mwe twalabuddwa nti mu biro ebyo, abo abaagaana obubaka bwa Yokaana Omubatiza (Kristo gwe yalaga nti ye Eriya), tebaasobola kuganyulwa mu kuyigiriza kwa Yesu.
The message of the latter rain is represented as the teachings of Jesus, for He is the Word, and more than this, the latter rain is represented as “the refreshing”, which is defined as “the presence of the Lord”.
Obubaka bw’enkuba ey’oluvannyuma buyimiririzibwa ng’obuyigiriza bwa Yesu, kubanga Ye Y’ekigambo; era n’okusingawo, enkuba ey’oluvannyuma eyitibwa ‘okuzza amaanyi’, ekitegeezebwa ng’ ‘okubeerawo kwa Mukama’.
Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you. Acts 3:19, 20.
Noolwekyo mwevuvuze, mukyuke, ebibi byammwe bisangulibwe, nga ebiseera eby’okuzzaamu amaanyi bijja okuva mu maaso ga Mukama; era alituma Yesu Kristo, eyababuulirwa edda. Ebikolwa by’Abatume 3:19, 20.
Sister White identifies that the angel that descended in Revelation chapter ten, on August 11, 1840, “was no less a personage than Jesus Christ.” The angel that descended on September 11, 2001, would therefore be “no less a personage than Jesus Christ.” His descent in either history identifies the beginning of the prophetic “debate” over true or false methodology, for it is represented by the book in His hand that God’s people were commanded to eat. When in Galilee, Jesus instructed the disciples that they must eat His flesh and drink His blood, for He claimed there that He was the bread sent down from heaven. He lost more disciples there than any other point in his ministry, and those that left, never returned. Those that left, did so because they chose to analyze His teachings with the false methodology of taking His words in their literal sense, instead of applying them in the correct spiritual sense. The “debate” of Isaiah twenty-seven, is a prophetic waymark that has several witnesses to establish that it represents an established professed system of biblical analysis in confrontation with the methodology represented by the Elijah messenger.
Sister White alaga nti malayika eyakka mu Kitabo ky’Okubikkulirwa essuula ey’ekkumi, ku August 11, 1840, “te yali muntu mulala wabula Yesu Kristo yennyini.” Malayika eyakka ku September 11, 2001, n’olwekyo naye “te yandibadde muntu mulala wabula Yesu Kristo yennyini.” Okukka kwe mu byafaayo byombi kulaga okutandika kw’“empaka” z’obunnabbi ku nkola entuufu oba ey’obulimba, kubanga kiwakirirwa ekitabo ekiri mu mukono gwe, ekitabo abantu ba Katonda lwe baalagirwa okukirya. Bwe yali mu Ggaliraaya, Yesu yalagira abayigirizwa nti balina okulya omubiri gwe ne banywa omusaayi gwe, kubanga eyo yategeeza nti ye mugaati ogwasindikibwa okuva mu ggulu. Eyo yamwabulirako abayigirizwa bangi okusinga mu kitundu kyonna eky’obuweereza bwe, era abo abamuvuddeko tebaakomawo nate. Abo abamuvuddeko baakikola kubanga baasalawo okwekenneenya okuyigiriza kwe nga bakozesa enkola ey’obulimba ey’okutwala ebigambo bye mu ngeri ey’ebigambo byennyini, mu kifo eky’okubiteekamu amakulu ag’omwoyo ag’atuufu. “Empaka” eza Isaaya amakumi abiri mu musanvu, kye kabonero k’obunnabbi akalina obujulirwa bungi okukakasa nti kiwakirira sisitemu emaze okuteekebwawo ey’okwekenneenya Ebyawandiikibwa, nga ekontana n’enkola ewakikirirwa omubaka Eriya.
It marks a specific point in the progressive passing by of the former covenant and chosen people of God, and the beginning of the covenant relationship with those “who in times past, were not the people of God.” The “debate,” more importantly represents the beginning of the period of time that concludes with the soon-coming Sunday law. The Alpha and Omega always represents the end with the beginning, and in so doing the very “debate” becomes a symbol of one of the sins of our fathers, that must be acknowledged and confessed, in order to fulfill the Leviticus twenty-six prayer.
Kiraga ekifo ekirambikiddwa mu kuyitibwaako mpola mpola kw’endagaano ey’edda n’abantu ba Katonda abaalondwa, era n’akatandikwa kw’okubeerawo kw’endagaano ne abo “aba mu biseera ebyayita, baali si bantu ba Katonda.” “Empaka” zennyini, ekisinga obukulu ziraga okutandika kw’ekiseera ekiggwaamu n’etteeka lya Ssande eriri okutuuka mangu. Alufa ne Oomega bulijjo biraga enkomerero nga ye ntandikwa, era bwe kityo “empaka” zifuuka akabonero ak’ekimu ku bibi bya bajjajjaffe, ebirina okukkirizibwa n’okwatulibwa, okutuukiriza okusaba kwa Leevitiko amakumi abiri mu mukaaga.
Daniel’s prayer of chapter nine, represents the prayer that must be offered at the conclusion of the three and a half days of Revelation eleven. That period of time is represented in Isaiah twenty-seven as the period when “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 show them no favour.”
Okusaba kwa Danyeri okuli mu ssuula ey’omwenda kiraga okusaba okuteekwa okuwaayo ku nkomerero y’ennaku ssatu n’ekitundu ez’Okubikkulirwa essuula ey’ekkumi n’emu. Ekiseera ekyo kiragibwa mu Isaaya amakumi abiri mu musanvu ng’ekiseera we “ekibuga ekirinzwe kinaabeera kya matongo, n’obutuuze bulirekebwa, ne busigale ng’eddungu: eyo mwe ennyana erirundiranga, era eyo mwe ejja kwebasirizanga, era erirya n’okumalawo amatabi gaayo. Amatabi gaayo bwe gawotoka ne gakala, ganaatemebwawo; abakyala bajja, ne bagateekako omuliro: kubanga be bantu abatategeera: n’olwekyo oyo eyabatonda talibasaasira, era oyo eyabassaawo tabalaga kisa.”
The two witnesses are shown “no favor,” for they proclaimed a false prediction that ushered in the “wilderness” period of three and a half days. They then became a “people of no understanding,” though they previously had been the “defenced city.” That city then became “desolate” and a “habitation” that was “forsaken”. It became dead dry bones lying in the street of the city of Sodom and Egypt. When the dead are then called to arise, they are tested by the sins of their fathers, which includes the “debate” at the beginning of the period that starts with the empowerment of the first message and ends with the arrival of the third message. The debate is whether to accept or reject the methodology represented by the Elijah of their history. In 1863, the fathers of Adventism rejected the message of Moses’ “seven times,” that had been presented by Elijah.
Abajulizi babiri balagiddwa "tewali kisa," kubanga baalagula obunnabbi obw’obulimba obw’atandikiza ekiseera ky’ "eddungu" eky’ennaku ssatu n’ekitundu. Awo ne bafuuka "abantu abatalina magezi," newaakubadde nga mu kusooka baali "ekibuga ekirindwa." Ekyo ekibuga ne kiba "ekizikiridde" era "ekifo eky’okubeeramu" ekyali "ekyasiyibwa". Ne kifuuka amagumba amakalu agafu agali mu luguudo lw’ekibuga erya Sodomu ne Misiri. Bwe kiba nti abafu bayitibwa okuzuukuka, bakemebwa n’ebyonoono bya bakitaabwe, ebyo nga birimu "empaka" ku ntandikwa y’ekiseera ekitandikira ku okunywezebwa kw’obubaka obusooka era ne kiggwa ku kutuuka kw’obubaka obusatu. Empaka ziba ku ky’okukkiriza oba okugaana enkola eyakiikirirwa Eriya mu byafaayo byabwe. Mu 1863, bajjajja b’Abadiventisti baagaana obubaka bwa Musa obwa "emirundi musanvu," obwalangirirwa Eriya.
Beginning in July, of 2023 the withered boughs of Isaiah twenty-seven must decide if they will repeat the sins of the church in Galilee, and the history of 1863, as well as the history of September 11, 2001. To reject the methodology represented by Habakkuk chapter two, and Isaiah twenty-seven, and by Elijah, John the Baptist and William Miller is to repeat the sins of our fathers, instead of being benefited by the sacred ensamples that were record for those upon whom the ends of the earth have come.
Okutandika mu July 2023, amatabi amakaze ag’a Isaaya 27 galina okusalawo oba ganaaddamu okukola ebikolwa ebibi by’ekkanisa e Galiraaya, n’ebyafaayo eby’omwaka gwa 1863, wamu n’ebyafaayo bya September 11, 2001. Okugaana enkola eyayimiririzibwa Habakkuku omutwe ogw’okubiri, ne Isaaya 27, n’eya Eriya, Yokaana Omubatiza ne William Miller, kwe kuddamu ebibi bya bajjajja ffe, mu kifo ky’okuganyulwa mu byokulabirako ebitukuvu ebyawandiikibwa eri abo abatuuseko enkomerero z’ensi.
Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. Wherefore let him that thinketh he standeth take heed lest he fall. There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it. Wherefore, my dearly beloved, flee from idolatry. I speak as to wise men; judge ye what I say. 1 Corinthians 10:11–15.
Kale ebintu bino byonna byabagwako ng’eby’okulabirako; era byawandiikibwa okutulabula ffe abatuuseko enkomerero z’emirembe. Noolwekyo oyo eyeerowooza nti ayimiridde yeebeerinde aleme okugwa. Tewali kigezo kye mwakwatiddwaako wabula ekya bulijjo eri abantu; naye Katonda omwesigwa, atalikkiriza muggezebwe okusinga obusobozi bwammwe, naye awamu n’ekigezo alibakolera n’ekkubo ery’okuwonako, mulyoke musobole okukitikka. Noolwekyo, abanjagala ennyo, mudduke okuva mu kusinza ebifaananyi. Njogera eri ab’amagezi; musaleeyo omusango ku kye njogera. 1 Abakorinto 10:11-15.
The sacred methodology establishes the message of the Midnight Cry, which is the latter rain message. That message, when eaten spiritually produces a corresponding experience as certainly as Daniel and the three worthies’ diet of pulse, produced a fairer and fatter countenance. But in Habakkuk chapter two, the stumbling block for those who reject the offer of justification by faith, is pride which prevents them from following on to know the Lord. If there is ever a time when God’s people cannot put off the work of accepting the true methodology, and eating the message from the angel’s hand, it is now!
Enkola entukuvu esimbawo obubaka bw’Okukaaba okw’omu tumbi ly’ekiro, era obwo bwe bubaka bw’enkuba ey’akamalirizo. Obubaka obwo, bwe bulyebwa mu by’omwoyo, buzaala obumanyirivu obukwatagana nabwo, nga bwe kyali ddala emmere ey’ebimera Danyeri n’abasajja abasatu ab’ekitiibwa gye balyanga, bwe yabaleetera amaaso amalungi era n’emibiri emigazi. Naye mu Habakuku essuula ey’okubiri, ekiziyiza abo abagaana ekiweebwa eky’okuteesibwa mu butuukirivu olw’okukkiriza, kye malala agabaziyiza okugoberera okumumanya Mukama. Obanga waliwo ekiseera kyonna abantu ba Katonda mwe batayinza kulwawo omulimu og’okukkiriza enkola entuufu, era n’okulya obubaka obuva mu mukono gw’omalayika, kye kino kati!
“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.
"Tetuteekwa kulindirira enkuba ey’enkomerero. Ejja eri abo bonna abategeera era abeeyambisa omusulo n’enkubakuba z’ekisa ebitonnya ku ffe. Bwe tukuŋŋaanya obutundutundu bw’ekitangaala, bwe tusiima obusaasizi obw’ekakafu bwa Katonda, ayagala nnyo tumwesige, olwo buli kusuubiza kujja kutuukirizibwa. ‘Kubanga ng’ensi bw’ezza ebyaka byaayo, era ng’ennimiro bw’ezza ebyasigibwa omwo okumerawo; bwe kityo Mukama Katonda ajja kuleetera obutuukirivu n’okutendereza okumerawo mu maaso g’amawanga gonna.’ Isaaya 61:11. Ensi yonna ejja kujjuuzibwa ekitiibwa kya Katonda." Okunnyonnyola Bayibuli okw’Abadiventisti Abasaba ku Lw’omusanvu, omuzingo 7, 984.
God’s prophetic Word has identified that when the great buildings of New York City were thrown down, the angel of Revelation eighteen would descend and “Revelation eighteen, verses one through three would be fulfilled.” Isaiah twenty-seven identifies that time as the “day of the east wind,” and it is the time when “the rough wind” is restrained. “In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind.” Sister White identifies the very same time.
Ekigambo kya Katonda eky’obunnabbi kyalaga nti bwe bizimbe ebinene eby’e New York City byasuulibwa wansi, Malayika w’Okubikkulirwa essuula 18 yandiserengeta era “Okubikkulirwa 18:1–3 byandituukirizibwa.” Isaaya 27 alaga ekiseera ekyo ng’ “olunaku lw’omuyaga ogw’ebuvanjuba,” era kye kiseera “omuyaga omukambwe” lwe gukomekebwa. “Mu kipimo, bwe kifuluma, onookiyombagana nakyo: akomya omuyaga gwe omukambwe mu lunaku lw’omuyaga ogw’ebuvanjuba.” Sister White alaga ekiseera kye kimu kennyini.
“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
"Mu biro ebyo, nga omulimu ogw’obulokovu guggalawo, ennaku zijja ku nsi, era amawanga ganyiiga, naye galiziyizibwa obutatangira omulimu gw’omulayika ow’okusatu. Mu biro ebyo 'enkuba ey’oluvannyuma,' oba okuzzaamu amaanyi okuva mu maaso ga Mukama, ejja okuwa amaanyi eddoboozi eddene ly’omulayika ow’okusatu, era n’okutegeka abatukuvu okuyimirira mu kiseera lwe bijja okuyiwibwa ebiboko musanvu eby’enkomerero." Early Writings, 85.
The power that angers the nations arrived when the latter rain began to fall. But as soon as that power angered the nations, it was held in check, for Isaiah recorded that he “stayeth his rough wind.” The rough wind, is the east wind, and that wind is restrained when the latter rain begins to sprinkle, and the work of salvation is closing. The closing work of salvation is the sealing time. “Line upon line” the rough, or east wind that is restrained during the sealing of the one hundred and forty-four thousand is the four winds of Revelation chapter seven.
Obuyinza obusunguwaza amawanga bwatuuka enkuba ey’oluvannyuma bwe yatandika okukka. Naye amangu ddala obuyinza obwo bwe bwasunguwaza amawanga, bwafunirwako ekkomo, kubanga Isaaya yawandiika nti “ayimiriza empewo ye enkambwe.” Empewo enkambwe ye mpewo ey’obuvanjuba, era empewo eyo ekomekebwa enkuba ey’oluvannyuma bw’etandika okutontomera, nga n’omulimu ogw’obulokozi guggalawo. Omulimu ogw’obulokozi oguggalawo gwe kiseera ky’okuteekebwako akabonero. “Olunyiriri ku luyiriri”: empewo enkambwe, oba ey’obuvanjuba, eyekomekebwa mu kiseera ky’okuteekebwako akabonero kw’abantu 144,000, ze mpewo ennya ez’omu Kitabo ky’Okubikkulirwa essuula ey’omusanvu.
And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.
Awo oluvannyuma lw’ebyo nalaba bamalayika bana bayimiridde ku nkomerero ennya z’ensi, nga bakutte empewo ennya ez’ensi, empewo ereme kuvuga ku nsi newaakubadde ku nnyanja newaakubadde ku muti gwonna. Era ne ndaba omalayika omulala ng’ayambuka okuva ebuvanjuba, ng’alina akabonero ka Katonda omulamu; n’ayogerera waggulu n’eddoboozi ddene eri bamalayika bana, abaaweereddwa okukola obulabe ku nsi ne ku nnyanja, ng’agamba nti, Temukola obulabe ku nsi, newaakubadde ku nnyanja, newaakubadde ku miti, okutuusa lwe tuteekeko akabonero ku ndiinda za abaddu ba Katonda waffe. Okubikkulirwa 7:1-3.
The sealing of the one hundred and forty-four thousand was typified by Christ’s triumphal entry into Jerusalem. There Christ, for the only time in His life, rode upon an ass (a symbol of Islam), and Lazarus led the procession into Jerusalem. Sister White identifies Lazarus as the symbol of the seal in that history.
Okumakibwa kw’abantu 144,000 kyakifaananyizibwa okuyingira kwa Kristo okw’obuwanguzi mu Yerusaalemi. Eyo Kristo, omulundi gwokka mu bulamu bwe, y’ebagala endogoyi (akabonero k’Obusiraamu), era Lazaro n’akulembedde oluyoogaano okuyingira mu Yerusaalemi. Muganda White ategeeza nti Lazaro ye ekifaananyi ky’akabonero mu byafaayo ebyo.
“In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed ‘the resurrection, and the life.’ He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 528, 529.
Mu kulwawo okujja eri Lazaro, Kristo yalina ekigendererwa eky’okusaasira eri abo abataamumwaniriza. Yalwawo, era okuyitira mu kuzuukiza Lazaro okuva mu bafu yandibadde awa abantu be abakakanyavu abatakkiriza obujulizi obulala nti ddala ye ‘okuzuukira n’obulamu.’ Teyali mwetegefu kuvaamu essuubi lyonna ku bantu, endiga ez’ennyumba ya Isirayiri, abaavu era ezitambulatambula. Omutima gwe gwali gumenyeka olw’obutenenya kwabwe. Mu kisa kye yasalawo okubawa obujulizi obulala obumu nti ye Omuzzaawo, ali yekka asobola okuleeta mu musana obulamu n’obutaffa. Kino kyandibadde obujulizi abakabona tebasobola kukyusa mu makulu gaako. Kino kye kyavaako okulwawo kwe mu kugenda e Besaniya. Eky’amagero ekisingira ddala obukulu, okuzuukiza Lazaro, kyali kigenda okussaako omukono gwa Katonda ku mulimu gwe ne ku kutegeeza kwe ku bwa Katonda. The Desire of Ages, 528, 529.
The tarrying time that began on July 18, 2020 is represented by Christ’s tarrying before He resurrected Lazarus. The tarrying time of Revelation chapter eleven, ends at the conclusion of the three and a half days. During those days the two witnesses laid dead in the street. And just as Lazarus was to be resurrected following a tarrying time, so too were John’s two witnesses. Once resurrected they lead the procession into Jerusalem, representing the “seal of God,” and the “crowning miracle” that testifies to Christ’s divinity. The resurrection identifies the conclusion of the sealing of the one hundred and forty-four thousand, which takes place while the four winds, the east wind, the rough wind, that arrived on September 11, 2001, is held in check.
Ebbanga ery’okulindirira eryatandika nga 18 Julaayi 2020 liyimiririrwa mu kulindirira kwa Kristo nga tannazuukiza Lazaro. Ebbanga ery’okulindirira eryo mu Kitabo ky’Okubikkulirwa essuula 11 liweddera ku nkomerero y’ennaku ssatu n’ekitundu. Mu nnaku ezo, emirambo gy’abajulirwa babiri gyali giri mu luguudo. Era nga Lazaro yazuukizibwa ng’ebbanga ery’okulindirira limaze, bwe kityo n’abajulirwa babiri ba Yokaana baazuukizibwa. Bwe baazuukizibwa, baakulembera olugendo oluyingira mu Yerusaalemi, nga bayimiririra "akasigaala ka Katonda," n’"ekyamagero ekitikkirwa" ekijulira ku bwa Katonda bwa Kristo. Okuzuukira kuno kulaga okuggwaawo kw’okuteekako akasigaala ku bantu 144,000, ekituukirira mu kiseera nga empewo ennya — omuli ey’e Buvanjuba n’ey’enkambwe — ezatuuka nga 11 Septemba 2001, zikyakomezebwako.
In the hour that is the Sunday law, those winds are released to bring retributive judgment upon the earth beast of Revelation thirteen. They are now even slipping through the fingers of those four angels that are restraining them during the sealing period. One of the most profound references in the Spirit of Prophecy relating to the day of the east wind is found in Testimonies, volume nine. That volume begins the inspired words on page eleven, so it begins symbolically on “nine-eleven”. The title of the chapter is, “The Final Crisis”, but it is also the first chapter of a section titled, “For the Coming of the King”.
Mu kiseera eky’etteeka erya Ssande, empewo ezo zisumululwa okuleeta emisango egy’okusasula ku nnyamaswa eva mu nsi eyogerwako mu Kubikkulirwa ekkumi n’asatu. Kati ziri n’okuseerera ne ziyita mu ngalo z’abo bamalayika bana abaziziyiza mu kiseera eky’okuteekako akabonero. Omu ku byawandiikibwa eby’obuzito ennyo mu Omwoyo gw’Obunnabbi ebikwata ku lunaku lw’empewo ey’Obuvanjuba kisangibwa mu “Obujulizi”, voliyumu ey’omwenda. Eyo voliyumu etandika ebigambo ebyasikirizibwa ku lupapula 11, bw’atyo etandika mu ngeri ey’ekifaananyi ku “9-11”. Erinnya ly’omutwe ligamba, “Ekizibu eky’enkomerero,” naye era lye mutwe ogusooka ogw’ekitundu ekyatuumibwa, “Ku lwa Okujja kwa Kabaka”.
There is no evidence that the section and title of the chapter were purposely manipulated by the editors that compiled the volume, yet the coming of the King, is easily recognized as the coming of the bridegroom, which in the parable of the ten virgins occurs with the midnight crisis that is produced in the virgins, by the presence or lack of oil in their vessels. The midnight crisis that is now arriving, is as the title represents—the last crisis for the ten virgins. In that crisis they manifest whether they have the oil, or they don’t. The oil is not simply the Holy Spirit, it is precisely defined as the Holy Spirit, and also as the correct message, and also as the correct character.
Tekuli bujulizi nti ekitundu n’omutwe gw’essuula byakyusibwamu nga bagenderedde abatereeza abaakungaanya ekitabo ekyo, naye okujja kwa Kabaka kutegeerekeka mangu ng’ekujja kw’omuko, era mu lugero lw’abawala abatannafumbirwa kkumi ekyo kibaawo wamu n’embeera ey’ekizibu ey’ettumbi, ekireetebwa mu bawala olw’okubeerawo oba obutabeerawo bwa mafuta mu nsuwa zaabwe. Embeera ey’ekizibu ey’ettumbi eri okutuuka kaakano, ng’omutwe bwe gulaga, ye ekizibu eky’enkomerero eri abawala abatannafumbirwa kkumi. Mu kizibu ekyo beeraga oba balina amafuta oba tebalina. Amafuta si Mwoyo Mutukuvu bwokka; galambikiddwa bulungi nga Mwoyo Mutukuvu, era nga obubaka obutuufu, era n’enfaanana entuufu y’obuntu.
The correct methodology establishes the correct message of the Midnight Cry, and that message, received and acted upon, produces the correct character. That character in the last crisis is the character that receives the seal of God. The process of sealing God’s people began at the arrival of the day of the east wind, on September 11, 2001. The message of that time was then to be eaten. Whether to eat or not to eat is represented by Isaiah’s “debate,” and also by Habakkuk’s question of what the watchmen should answer in the argument. The tarrying time of Matthew twenty-five and Habakkuk concludes with the representation of two classes of worshippers. The tarrying time, represented by three and a half days in Revelation chapter eleven, is almost finished.
Enkola entuufu esimbawo obubaka obutuufu bw’Okukaaba okw’omu mutumbi ogw’ekiro, era obubaka obwo, bwe bwakkirizibwa ne bukolerwako, buzaala empisa entuufu. Empisa eyo mu mutawaana ogw’enkomerero ye empisa efuna ekisikirizo kya Katonda. Entambuza y’okusiikiriza abantu ba Katonda yatandika ng’olunaku lw’omuyaga ogw’e buvanjuba lwatuuka, nga 11 Sebutemba, 2001. Obubaka obw’omu kiseera ekyo bwalina okuliyibwa. Okulya oba obutalya kulagirwa mu ‘okuwakana’ kwa Isaaya, era ne mu kibuuzo kya Habakkuku ku kye balinzi banaaddamu mu lw’okuwakana. Ebbanga ery’okulindirira eryo mu Matayo amakumi abiri mu ttaano ne mu Habakkuku likomekkerezebwa nga kulagibwa ebika bibiri by’abasinza. Ebbanga ery’okulindirira, eriyimiririzibwa ennaku ssatu n’ekitundu mu ssuula ey’ekkumi n’emu ey’Okubikkulirwa, kiri kumpi okuggwa.
That tarrying time is also represented at the beginning of the chapter in volume nine, with a passage from Hebrews, where Paul paraphrases verse four of Habakkuk chapter two. Paul’s reference places Habakkuk two in the movement of the third angel, for it is in that history that Christ moved into the Most Holy Place, and in that history the light of His high priestly ministry was revealed, and it is in the book of Hebrews that Paul is revealing the clearest revelation of Christ’s high priestly ministry in God’s Word.
Ekiseera eky’okulindirira ekyo kiragibwa era ku ntandikwa y’omutwe oguli mu voliyumu ey’omwenda, nga waliwo akatundu okuva mu Abaebbulaniya, we Pawulo awandika mu ngeri ey’okuzzaamu ebigambo ekitundu eky’okuna eky’omu Habakkuku omutwe ogw’okubiri. Ekyo Pawulo ky’ayogerako kiteeka Habakkuku 2 mu nkulakulana y’omubaka ow’okusatu, kubanga mu byafaayo ebyo Kristo yayingira mu Kifo Ekitukuvu Ennyo, era mu byafaayo ebyo omusana gw’obuweereza bwe nga Kabona Omukulu gwalabisibwa, ate era mu kitabo ky’Abaebbulaniya mwe Pawulo alaga okubikkulirwa okusinga obulambulufu ku buweereza bwa Kristo nga Kabona Omukulu mu Kigambo kya Katonda.
Habakkuk two in the movement of the first angel did not yet recognize the movement of Christ into the Most Holy Place, for it did not happen until the end of the proclamation of the Midnight Cry. The tarrying time referenced by Paul, is the tarrying time of Habakkuk and Matthew, but it is the tarrying time that would begin on July 18, 2020. The last verse of Habakkuk two represents the conclusion of the Midnight Cry in the Millerite history, and the arrival of the third angel:
Abakkuki essuula 2, mu kiseera ky’obubaka bw’omulayika asooka, tekyannaba kumanya okuyingira kwa Kristo mu Kifo Ekitukuvu Ennyo, kubanga kino tekyabaawo okutuusa ku nkomerero y’okulangirirwa kw’Okukaaba okw’omu ttumbi ly’ekiro. Ekiseera eky’okulindirira Pawulo ky’ayogerako, kye kimu n’ekyogerwaako mu Abakkuki ne Matayo, naye kye ekyo ekiseera eky’okulindirira ekyanditandika nga 18 Julaayi 2020. Olunyiriri olwasembayo mu Abakkuki essuula 2 luyimirira okukomekkera kw’Okukaaba okw’omu ttumbi ly’ekiro mu byafaayo bya Millerite, era n’okutuuka kw’omulayika ow’okusatu:
But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.
Naye Mukama ali mu yeekaalu ye entukuvu: ensi yonna esirike mu maaso ge. Abakkuku 2:20.
Testimonies, volume nine emphasizes, beginning on page eleven (nine-eleven), the parable of the ten virgins, the tarrying time and its connection with Habakkuk and Matthew, and the final crisis and September 11, 2001, when the prophetic debate arrived.
Obujulizi, voliyumu ey’omwenda, kissaako essira, nga kutandika ku muko kkumi n’emu (9-11), ku lugero lw’abawala kkumi abatannaba kufumbirwa, ekiseera eky’okulindirira n’enkwatagana yakkyo ne Habakkuku ne Matayo, era n’omutawaana ogw’enkomerero n’olunaku lwa Septemba 11, 2001, bwe zatuuka empaaka z’obunabbi.
“Section 1—For the Coming of the King
Ekitundu 1-Olw'okujja kwa Kabaka
“‘Yet a little while, and He that shall come will come, and will not tarry.’ Hebrews 10:37.
'Naye akaseera katono, era oyo anaajja ajja, era tajja kulwawo.' Abaebbulaniya 10:37.
“The Last Crisis
Kiriisi ey'enkomerero
“We are living in the time of the end. The fast-fulfilling signs of the times declare that the coming of Christ is near at hand. The days in which we live are solemn and important. The Spirit of God is gradually but surely being withdrawn from the earth. Plagues and judgments are already falling upon the despisers of the grace of God. The calamities by land and sea, the unsettled state of society, the alarms of war, are portentous. They forecast approaching events of the greatest magnitude.
Tuli mu biseera by’enkomerero. Obubonero bw’ebiseera obutuukirizibwa mangu bulaga nti okujja kwa Kristo kuli kumpi ddala. Ebbiro mwe tubeeramu bitongole era by’omugaso munene. Omwoyo gwa Katonda mpola mpola naye nga kikakafu aggyibwawo ku nsi. Endwadde n’emisango bitandise dda okugwa ku abo abanyeenya ekisa kya Katonda. Amakuba ag’oku ttaka n’ag’oku nnyanja, embeera y’abantu etatereera, n’ebikangabwa by’entalo, birabula bubi. Biragula nti ebintu ebikulu ennyo biri okusemberera.
“The agencies of evil are combining their forces and consolidating. They are strengthening for the last great crisis. Great changes are soon to take place in our world, and the final movements will be rapid ones.
Ebitongole eby’obubi biri mu kweggatta n’okunyweza amaanyi gaabyo. Biri mu kweyongeramu amaanyi ku lwa kizibu eky’enkomerero ekikulu. Enkyukakyuka ennene zijja okubaawo mu nsi yaffe mu biseera bitono, era ebigenda okubaawo eby’enkomerero bijja kuba bya mangu nnyo.
“The condition of things in the world shows that troublous times are right upon us. The daily papers are full of indications of a terrible conflict in the near future. Bold robberies are of frequent occurrence. Strikes are common. Thefts and murders are committed on every hand. Men possessed of demons are taking the lives of men, women, and little children. Men have become infatuated with vice, and every species of evil prevails.
Embeera y’ebintu mu nsi eraga nti ennaku ez’obuzibu zituuse ddala ku ffe. Mapepa g’amawulire ag’obulunaku gajjude obubonero obulaga nti waliwo olutalo olw’entiisa olugenda okujja mu biseera ebitali bya wala. Obubbi obukambwe bususse okubeerawo. Okusiba emirimu kusanzwe nnyo. Obubbi n’obutemu bikolebwa buli kabanga. Abantu abakwatiddwa dayimooni batwala obulamu bw’abasajja, abakazi, n’abaana abatono. Abantu baanywedde ku bikolwa bibi, era buli kika ky’obubi kisusse.
“The enemy has succeeded in perverting justice and in filling men’s hearts with the desire for selfish gain.
Omulabe afunye obuwanguzi mu kukyamya obwenkanya era mu kujjuza emitima gy’abasajja okwegomba omugaso gwe bokka.
“‘Justice standeth afar off: for truth is fallen in the street, and equity cannot enter.’ Isaiah 59:14. In the great cities there are multitudes living in poverty and wretchedness, well-nigh destitute of food, shelter, and clothing; while in the same cities are those who have more than heart could wish, who live luxuriously, spending their money on richly furnished houses, on personal adornment, or worse still, upon the gratification of sensual appetites, upon liquor, tobacco, and other things that destroy the powers of the brain, unbalance the mind, and debase the soul. The cries of starving humanity are coming up before God, while by every species of oppression and extortion men are piling up colossal fortunes.
‘Obwenkanya buyimiridde wala; kubanga amazima gagudde mu luguudo, era obwesimbu tebusobola kuyingira.’ Isaaya 59:14. Mu bibuga ebikulu mulimu abantu bangi abali mu bwavu n’ennaku, nga balekeddwawo nnyo ku mmere, w’okusula, n’ebyambalo; ate mu bibuga ebyo bimu mulimu n’abalala abalina ebisukkiridde ku by’omutima guyinza okwegomba, nga babeera mu buggaga ne beeyagalira nnyo, nga bamala ensimbi zaabwe ku nnyumba ezirongoseddwa n’obugagga bungi, ku kwambala n’okwekolako eby’okwezza, oba, ekisinga obubi, ku kutuukiriza okwegomba okw’omubiri, ku mwenge, tabaaka, n’ebirala ebizikiriza amaanyi g’obwongo, ebitabangula endowooza, era ebissa wansi emmeeme. Eddoboozi ly’okukaaba kw’abantu abafa enjala lirinnyukira eri Katonda, ng’ate mu ngeri zonna ez’okunyigiriza n’okunyaga abantu bamuŋŋaanya obugagga obunene obutagambika.
“On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.
"Ku mulundi gumu, bwe nnali mu Kibuga New York, mu kiseera ky’ekiro nnayitibwa okulaba ebizimbe nga byeyimusa ssitowa ku ssitowa nga byeyongerayo eri eggulu. Ebizimbe bino byali birangiriddwa nti tebikwatibwa muliro, era byazimbibwa okutumbula ekitiibwa ky’abannyini byo n’abazimbi baabyo. Waggulu era nate waggulu ebizimbe bino byeyongera okweyimusa, era mu byo mwakozesebwa ebintu eby’omuwendo omusinga. Abo abaalina ebizimbe bino tebaali beebuuzaganya nti: ‘Tuyinza tutya okugulumiza Katonda mu ngeri esinga obulungi?’ Mukama teyali mu birowoozo byabwe."
“I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’
Naalowooza nti: 'Ayi, singa abo abateekaamu obugagga bwabwe bwe batyo bayinza okulaba ekkubo lye batambulirako nga Katonda bw'akilaba! Bazuimba ebizimbe ebikulu ennyo, naye nga bwe busirusiru mu maaso g'Omufuzi w'eggulu n'ensi byonna enteekateeka zaabwe n'okuyiiya kwabwe. Tebafumiitiriza n'amaanyi gonna ag'omutima n'amagezi engeri gye bayinza okuwa Katonda ekitiibwa. Baggyidde amaso ku kino, obuvunaanyizibwa obusooka bw'omuntu.'
“As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.
Nga enzimba zino ez’awaggulu bwe zaazimbibwa, bannyiniazo ne basanyuka mu kw’enyumiriza okw’amaanyi kubanga baalina ensimbi z’okukozesa mu kutuukiriza okwegomba kwabwe era ne bakunkumula obuggya mu baliraanwa baabwe. Ekitundu ekinene ky’ensimbi ze baateekamu baazifuna mu kukaka, mu kubanyigiriza abavu. Baweerabira nti mu ggulu buli nkola yonna ey’eby’obusuubuzi eba ewandikiddwa; buli ndagaano etali ya bwenkanya, buli kikolwa eky’obufere, eyo kyawandiikiddwa. Ekiseera kijja lwe mu bufere bwabwe n’okujeema kwabwe abantu banaatuukira ku kkomo Mukama ky’atajja kubakkiriza kusukka, era banaategeera nti obugumiikiriza bwa Yakuwa bulina ekkomo.
“The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: ‘They are perfectly safe.’ But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.” Testimonies, volume 9, 11–13.
Ekibonekezo ekyaddirira mu maaso gange kyali okulabula kw’omuliro. Abantu baatunuulira amayumba amanene agawanvu ennyo, ge baalowoozanga nti tegasobola kwokebwa, ne bagamba nti: ‘Gali mu mirembe ddala.’ Naye amayumba ago gaamalamwako omuliro ng’agaali gaakolebwa mu kitaayi. Emmotoka z’omuliro tezaasobola kukola kyonna kukomya obuzikirivu. Abazimammuliro tebaasobola na kukozesa emmotoka z’omuliro. Obujulizi, ekitabo eky’omwenda, 11-13.
The “debate” that took place over methodology in the beginning of the period represented by Daniel chapter one; and also represented by Daniel chapters one through three; and also represented by the history beginning on August 11, 1840; and also represented in the history of John chapter six, at the crisis in Galilee; and also represented by the history of September 11, 2001 (until July 18, 2020), is now being repeated, not within Adventism at large, but among the dead dry bones that are being aroused from their lethargy by a “voice” crying in the wilderness.
“Okukubaganya ebirowoozo” ku nkola okwabaawo mu ntandikwa y’ekiseera ekyakiikirirwa mu Danyeri essuula ey’okusooka; era ne kya kiikirirwa mu Danyeri essuula esooka okutuuka ku essatu; era ne mu byafaayo ebyatandika nga Agusito 11, 1840; era ne mu byafaayo ebiri mu Yokaana essuula mukaaga, mu kiseera eky’obuzibu e Ggaliraaya; era ne mu byafaayo eby’e Ssettemba 11, 2001 (okutuusa nga Julaayi 18, 2020), kati kiddamu, si mu Adiventisimu mu bugazi bwayo, wabula wakati mu mifupa emikalu egyafu, nga gizuukusibwa okuva mu bugayaavu bwagyo olw’“eddoboozi” erikaaba mu ddungu.
We will take up the consideration of the methodology being the latter rain as represented in Isaiah chapters twenty-eight and twenty-nine in our next article.
Tujja kwekenneenya enkola eyitibwa enjura ey’oluvannyuma, nga bwe eragiddwa mu Isaaya essuula 28 ne 29, mu kiwandiiko kyaffe ekiddako.
Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:8–13.
Era ne mpulira eddoboozi lya Mukama nga ligamba nti, Naani gwe ndisindika, era ani agenda mu kifo kyaffe? Awo ne njogera nti, Nze wano; ntume nze. N’ayogera nti, Genda, ogambe abantu bano nti, Muwulire ddala, naye temutegeera; Mulabe ddala, naye temutegeera. Ziba omutima gw’abantu bano, oteeke amatu gaabwe obuzito, era osibe amaaso gaabwe; baleme okulaba n’amaaso gaabwe, ne bawulira n’amatu gaabwe, ne bategeera n’omutima gwabwe, ne bakyuke, ne bawone. Awo ne njogera nti, Mukama, kinaaba okumala ddi? N’addamu nti, Okutuusa ebibuga lwe binaabera matongo nga tewali abeebituulamu, n’ennyumba nga tewali muntu, n’ensi nga ezzikiridde ddala, era Mukama lw’anaasengulula abantu ne babeere wala, ne wabeewo okulekebwa okunene wakati mu nsi. Naye mu yo mulibeeramu ekitundu eky’ekkumi, era kinaakomawo, ne kiryebwa: ng’omuti ogwa terebinti ne ng’ensambya, ekikondo kyagwo kikyabeeramu ne bwe gusuula amakoola gaagwo: bwe kityo ensigo entukuvu ejja kuba ekikondo kyayo. Isaaya 6:8-13.