Ezekiel chapter eight is one of the easiest prophetic chapters in the Scriptures. The chapter has a distinct starting point.
Ezekyeri essuula ey’omunaana y’emu ku nsuula ez’obunnabbi ezangu ennyo mu Ebyawandiikibwa Ebitukuvu. Essuula eno erina entandikwa entegeerekeka bulungi.
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Ezekiel 8:1.
Awo mu mwaka ogw’omukaaga, mu mwezi ogw’omukaaga, ku lunaku olw’okutaano olw’omwezi, bwe nnali ntudde mu nnyumba yange, n’abakadde ba Yuda nga batudde mu maaso gange, omukono gwa Mukama Katonda ne gukkira ku nze eyo. Ezekyeri 8:1.
The vision has a distinct ending in chapter eleven.
Enkomerero y’okwolesebwa erabika bulungi mu ssuula ey’ekkumi n’emu.
Afterwards the spirit took me up, and brought me in a vision by the Spirit of God into Chaldea, to them of the captivity. So the vision that I had seen went up from me. Then I spake unto them of the captivity all the things that the Lord had showed me. Ezekiel 11:24, 25.
Oluvannyuma Omwoyo yannyimusa, n’antwala mu kwolesebwa olw’Omwoyo wa Katonda e Kaludaaya, eri abo abali mu obuwaŋŋanguse. Awo okwolesebwa kwe nnali ndabye ne kunvaako. Awo ne njogera eri abo abali mu obuwaŋŋanguse ebintu byonna Mukama bye yandaga. Ezekyeri 11:24-25.
The vision of chapter eight begins on the fifth day, of the sixth month of the sixth year, just a day before the date aligns with “666,” and sure enough the vision is about the Sunday law, which is the mark of the beast, whose number is the number of the “man of sin,” and also the number of the eighth kingdom that is of the seven. Those that get the victory over the number “666,” receive the seal of God, and in chapter nine, the seal of God is being placed upon God’s faithful people of the last days.
Ekibonekerwa ky’Essuula ey’omunaana kitandika ku lunaku olw’okutaano, mu mwezi ogw’omukaaga mu mwaka ogw’omukaaga, nga waliwo olunaku lumu bwokka okusalako oluwaandiiko lw’olunaku luyenkane ne “666,” era ddala ddala ekibonekerwa kino kikwata ku tteeka lya Sande, eryo lye akabonero k’ensolo; ennamba y’ensolo eno ye nnamba y’“omuntu w’ekibi,” era ye nnamba y’obwakabaka bwa munaana obuva mu bwa musanvu. Abawanguyira ku nnamba “666” bafuna akabonero ka Katonda, era mu Essuula ey’omwenda, akabonero ka Katonda kaateekebwa ku bantu ba Katonda abeesigwa b’ennaku ez’enkomerero.
And I saw another sign in heaven, great and marvellous, seven angels having the seven last plagues; for in them is filled up the wrath of God. And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Revelation 15:1–3.
Ne ndaba akabonero akalala mu ggulu, ekinene era eky’ewuunyisa, bamalayika omusanvu abalina emibonerezo omusanvu egy’enkomerero; kubanga mu byo mwe mujjuze obusungu bwa Katonda. Ne ndaba ng’ennyanja eya ggalasi etabuddwamu omuliro; ne abo abaawangudde ku kisolo, ne ku kifaananyi kyakyo, ne ku kabonero kaakyo, ne ku muwendo gw’erinnya lyaakyo, bayimiridde ku nnyanja eya ggalasi, nga balina ennanga za Katonda. Era bayimba oluyimba lwa Musa omuddu wa Katonda, n’oluyimba lw’Omwana gw’endiga, nga boogera nti, Bikulu era by’ewuunyisa emirimu gyo, Ai Mukama Katonda Omuyinza w’ebyonna; amakubo go ge mazima era ge bwenkanya, ggwe Kabaka w’Abatukuvu. Okubikkulirwa 15:1-3.
Just before the close of probation (for the seven angels with the seven last plagues are going to pour out God’s wrath in the next chapter of Revelation), God’s last day people are identified. They have obtained the victory over four things. The word translated as victory means to conquer. The faithful have conquered the beast, the image of the beast, the mark of the beast and the number of his name. The victory includes the fact that they understand what the four symbols represent. It is only a very small percentage of people that know what those four prophetic symbols actually represent.
Nga tennaba kuggalwa ekiseera ky’okugezesebwa (kubanga bamalayika omusanvu abalina ebikolimo omusanvu eby’enkomerero bagenda okufukako obusungu bwa Katonda mu mutwe oguddako ogw’Okubikkulirwa), abantu ba Katonda ab’ennaku ez’enkomerero bategeerekebwa. Bafunye obuwanguzi ku bintu bina. Ekigambo ekivvuunuddwa ng’obuwanguzi kitegeeza okuwangula. Abeesigwa bawangudde ensolo, ekifananyi ky’ensolo, akabonero k’ensolo n’ennamba ey’erinnya lyaayo. Obuwanguzi buno bukwata ne ku nsonga nti bategeera kye biraga obubonero obuna. Abantu abatono ennyo bokka be bamanyi ddala kye biraga obubonero obuna obw’obunnabbi obwo.
The world used to know the papacy was the whore of Babylon in chapter seventeen, but as God’s Word identified, the understanding of the whore of Tyre who commits fornication with the kings of the earth is forgotten during the history of the United States. To get victory over the beast means to rightly divide the word of truth in ascertaining that the beast of Bible prophecy is the papacy. In the very next chapter, the dragon, the beast and the false prophet lead the world to Armageddon, and God’s faithful of the last days must know who those three powers are.
Ensi yali emanyi nti obwa Papa bwe bwali omukazi omwenzi owa Babulooni mu mutwe ogw’ekkumi n’omusanvu, naye, nga bwe Ekigambo kya Katonda kyakitegeeza, okutegeera ku mukazi omwenzi owa Ttuulo akola obwenzi n’abakabaka b’ensi kyayibirwa mu byafaayo bya Amerika. Okufuna obuwanguzi ku kisolo kitegeeza okuwaawula mu ngeri entuufu ekigambo eky’amazima mu kukakasa nti ekisolo eky’obunnabbi bwa Bayibuli kye obwa Papa. Mu mutwe ogugoberera ddala, ejjoka, ekisolo n’annabbi ow’obulimba balitwala ensi e Amagedoni, era abeesigwa ba Katonda ab’ennaku ez’enkomerero balina okumanya obuyinza obusatu obwo be baani.
And the sixth angel poured out his vial upon the great river Euphrates; and the water thereof was dried up, that the way of the kings of the east might be prepared. And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame. And he gathered them together into a place called in the Hebrew tongue Armageddon. Revelation 16:12–16.
Era malayika ow’omukaaga n’ayiwa ekibya kye ku mugga omukulu Efurati; amazzi gaagwo ne gakaluuka, okutegeka ekkubo erya bakabaka ab’omu Buvanjuba. Era ne ndaba emizimu esatu emitali girongoofu ng’ebikere nga bifuluma mu kamwa k’ejjoka eddene, ne mu kamwa ky’ensolo, ne mu kamwa kya nnabbi w’obulimba. Kubanga g’emizimu gy’abadayimooni, egikola eby’amagero, egivayo ne gigenda eri bakabaka b’ensi yonna, okubakuŋŋaanya ku lutalo olw’olunaku olukulu lwa Katonda Omuyinza w’ebyonna. Laba, njija ng’omubbi. Alina omukisa oyo alinda, era akuuma ebyambalo bye, aleme okutambula bwereere, ne balaba ensonyi ze. N’abakuŋŋaanya wamu mu kifo ekiyitibwa mu lulimi Olwebbulaniya Arumagedoni. Okubikkulirwa 16:12-16.
The victory over the beast is the victory of understanding correctly who the beast is. The passage just cited pronounces a blessing upon those that watch and keep their garments, yet by the sixth plague, probation has fully closed for all men. When Michael stands up, human probation closes and then the seven last plagues are poured out. There is no way to change garments after the close of probation, yet there is a warning associated with the sixth plague. That warning has to do with having the correct understanding of the beast before probation closes, and if you do not have that understanding, you will lose the garment of Christ’s righteousness before the close of probation.
Obuwanguzi ku kisolo bwe buba obuwanguzi obw’okutegeera mu butuufu ani ekisolo kye. Ekyawandiikibwa kye twalondoddeko kilangirira omukisa eri abo abakuuma era abakwatirira ebyambalo byabwe, naye nga bwe kituuka ku kibonoobono eky’omukaaga, ekiseera ky’okugezesebwa kiba kiggadde ddala eri abantu bonna. Mikaeri bw’ayimirira, ekiseera ky’okugezesebwa ky’abantu kiggalwa, oluvannyuma ne bifukibwa ebibonoobono omusanvu eby’enkomerero. Tewali ngeri yonna ey’okukyusa ebyambalo oluvannyuma lw’okuggalwa kw’ekiseera ky’okugezesebwa, naye waliwo okulabula okwegatta n’ekibonoobono eky’omukaaga. Okulabula okwo kukwatagana n’okuba n’okutegeera okutaliimu nsobi ku kisolo nga tekinaggala ekiseera ky’okugezesebwa, era bw’oba tolina okwo kutegeera, olifiirwa ebyambalo eby’obutuukirivu bya Kristo nga tonnatuuka ku kuggalwa kw’ekiseera ky’okugezesebwa.
“Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.
Abo abakyama mu kutegeera kwabwe ku kigambo, abalemererwa okulaba amakulu ga Anti-Kristo, bajja ddala okweyimiriza ku ludda lwa Anti-Kristo. Tewali budde kati bwaffe okufaananagana n’ensi. Danyeri ayimiridde mu mugabo gwe ne mu kifo kye. Obunnabbi bwa Danyeri n’obwa Yokaana busaanidde okutegeerwa. Bunyonyola buli bumu ku bulala. Buwa ensi amazima agasaanidde buli omu okutegeera. Obunnabbi buno busaanidde okuba obujulirwa mu nsi. Mu kutuukirizibwa kwabwo mu nnaku zino ez’enkomerero, bujja okwennyonyola bwokka. Kress Collection, 105.
If a person does not understand that the antichrist is the papacy, they will end up on the side of the papacy, or as John wrote, they will walk naked and manifest their shame. To get the victory over the beast is to understand that the beast is the papal power, and all that is revealed of the papal power. Those who get the victory and understand that the papacy is the man of sin, will need to understand that the image of the papacy represents the principle of the combination of church and state, with the church in control of the relationship.
Omuntu bw’atategeera nti Antikristo ye Obwapaapa, alituuka okubeera ku ludda lw’Obwapaapa, oba nga Yokaana bwe yawandiika, alitambula nga bwereere era aliraga ensonyi ze. Okufuna obuwanguzi ku kisolo kwe kumanya nti ekisolo kye obuyinza bw’Obwapaapa, era ne byonna ebikkuliddwa ku bwo. Abo abafuna obuwanguzi era ne bategeera nti Obwapaapa ye musajja ow’ekibi, balina okutegeera nti ekifaananyi ky’Obwapaapa kiyimirira enkola ey’okuggatta ekkanisa ne gavumenti, nga ekkanisa ye erikulembera enkolagana eyo.
In the book of Daniel, the structure of the beast, which is the combination of church and state, is represented as the transgression of desolation. Transgression is sin, and the sin that forms the papal beast is when kings surrender their power unto the papal authority. In doing this they commit spiritual fornication, which is Daniel’s transgression of desolation, and John’s image to the beast.
Mu kitabo kya Danyeri, enteekateeka y’ensolo, nga kye kuyungibwa kw’ekkanisa n’obuyinza bwa gavumenti, eragibwa ng’obujeemu obuzikiriza. Obujeemu ky’ekibi, era ekibi ekifula ensolo ey’Obwa Paapa kye kiba nga bakabaka bawaayo obuyinza bwabwe eri obuyinza bwa Paapa. Nga bakola bwe batyo bakola obwenzi obw’omwoyo, era obwo bwe bujeemu obuzikiriza bwa Danyeri, n’ekifaananyi eri ensolo kya Yokaana.
To get victory over the papal image is to understand through God’s Word that the United States first forms this relationship, and ratifies it at the soon-coming Sunday law, and then forces the entire world to accept the same relationship.
Okufuna obuwanguzi ku kifaananyi ky’obupapa kitegeeza okutegeera, okuyita mu Kigambo kya Katonda, nti Amerika Amagatte erisooka okuteekawo enkolagana eno, ne enkolagana eno efuulibwa etteeka mu kiseera ky’etteeka erya Ssande erijja mangu, era oluvannyuma Amerika Amagatte ne ewaliriza ensi yonna okukkiriza enkolagana yeemu.
The church and state relationship that will be forced upon the earth by the United States consists of the one-world government (the United Nations), coming into an alliance with the papacy as the controlling power in the arrangements. Getting the victory over the image of the beast, is to understand by God’s prophetic Word that the image of the beast represents these very things.
Enkwatagana wakati w’ekkanisa ne gavumenti Amerika gy’enaasindikiriza ku nsi yonna, erimu gavumenti emu ey’ensi yonna (Amawanga Amagatte) ey’ejja okuyingira mu mukago n’Obwapapa, Obwapapa ne bubeera obuyinza obufuga mu nteekateeka ezo. Okufuna obuwanguzi ku kifaananyi ky’ensolo kwe kutegeera, ng’oyita mu Kigambo kya Katonda eky’obunnabbi, nti ekifaananyi ky’ensolo kiyimirira bino bintu bennyini.
Getting the victory over the beast and the image of the beast includes getting the understanding of the beast’s (the papacy’s) mark of authority.
Okufuna obuwanguzi ku nsolo n’ekifananyi ky’ensolo kulimu okufuna okutegeera akabonero k’obuyinza kw’ensolo (ow’obwa Paapa).
The mark of the beast is the forced observance of Sunday as God’s Sabbath. To get victory over the mark requires understanding that Sunday worship is the worship of the sun, and that it is nothing less than pagan Baal worship. The victory includes the truth that no one receives the mark of the beast until it is forced upon men.
Akabonero k’ensolo kwe okuwaliriza abantu okuuma Sande nga ye Ssabbiiti ya Katonda. Okufuna obuwanguzi ku kabonero k’ensolo kyetaaga okutegeera nti okusinza ku Sande kwe kusinza enjuba, era nti si kirala wabula okusinza kwa Baali okw’abasinza ebifaananyi. Obuwanguzi buno bulimu amazima nti tewali n’omu afuna akabonero k’ensolo okutuusa nga kawaliriziddwa ku bantu.
“But Christians of past generations observed the Sunday, supposing that in so doing they were keeping the Bible Sabbath; and there are now true Christians in every church, not excepting the Roman Catholic communion, who honestly believe that Sunday is the Sabbath of divine appointment. God accepts their sincerity of purpose and their integrity before Him. But when Sunday observance shall be enforced by law, and the world shall be enlightened concerning the obligation of the true Sabbath, then whoever shall transgress the command of God, to obey a precept which has no higher authority than that of Rome, will thereby honor popery above God. He is paying homage to Rome and to the power which enforces the institution ordained by Rome. He is worshiping the beast and his image. As men then reject the institution which God has declared to be the sign of His authority, and honor in its stead that which Rome has chosen as the token of her supremacy, they will thereby accept the sign of allegiance to Rome—‘the mark of the beast.’ And it is not until the issue is thus plainly set before the people, and they are brought to choose between the commandments of God and the commandments of men, that those who continue in transgression will receive ‘the mark of the beast.’” The Great Controversy, 449.
Naye Abakristaayo ab'emirembe egyayita baakuma Ssande, nga balowooza nti mu kwo okola bwe batyo baali bakuuma Ssabbiiti ya Bayibuli; era kaakano waliwo Abakristaayo ab'amazima mu buli kkanisa, n'eya Katoliki ey'e Roma erimu, abakkiriza n'obwesimbu nti Ssande ye Ssabbiiti eyateekebwawo Katonda. Katonda akkiriza obwesimbu mu kigendererwa kyabwe n'obutuukirivu bwabwe mu maaso ge. Naye bwe kinaatuuka nga okukuuma Ssande kukakatirwa n'etteeka, n'ensi nga ebikkulirwa eky'obuvunaanyizibwa bwa Ssabbiiti ey'amazima, olwo omuntu yenna anaavvoola ekiragiro kya Katonda, ng'agondera etteeka eritalina buyinza bwonna obusinga obwa Roma, abeera bw'atyo awa ekitiibwa obupapa okusinga Katonda. Abeera nga awa ekitiibwa e Roma n'amaanyi agakakaza enteekateeka eyaateekebwawo e Roma. Abeera nga asinza ekisolo n'ekifaananyi kyakyo. Bwe batyo abantu bwe banaagaana enteekateeka Katonda gy'alangiridde okuba akabonero k'obuyinza bwe, ne bawa ekitiibwa mu kifo kyayo kye Roma yeerondedde okuba akabonero k'obusukkulumu bwayo, banaabeera nga bakkirizza akabonero k'obugondera eri Roma-'akabonero k'ekisolo.' Era tekinaabaawo okutuusa ng'ensonga eno eteekeddwa mu lwatu mu maaso g'abantu, ne baleetebwa okusalawo wakati w'ebiragiro bya Katonda n'ebiragiro by'abantu, olwo abo abeyongera mu kuvvoola banaafuna 'akabonero k'ekisolo.' The Great Controversy, 449.
Those who obtain the victory over the beast, the image of the beast and the mark of the beast must also obtain the victory over the number of his name. In the period of history when the whore of Tyre was not forgotten, the Protestant world knew the papacy was the antichrist. They knew that Paul had identified the papacy as “that wicked,” “the man of sin,” “the mystery of iniquity” and “the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God.” But now the great whore of Tyre has been forgotten.
Abo abafuna obuwanguzi ku kisolo, ekifaananyi kyakyo n’akabonero kaakyo, balina era okufuna obuwanguzi ku muwendo gw’erinnya lyaakyo. Mu kiseera ky’ebyafaayo nga omwenzi owa Tiro teyali yerabiriddwa, ensi y’Abaprotestanti yamanya nti obwapapa bwe Anti-Kiristo. Baamanyi nti Paulo yali alambudde obwapapa nga “oyo omubi,” “omusajja w’ekibi,” “ekyama ky’obujeemu,” era “omwana w’okuzikirira; alwanyisa era yeeyimusa okusinga byonna ebyayitibwa Katonda oba ebyasinzibwa; okutuusa n’okutuula nga Katonda mu yeekaalu ya Katonda, yeeraga nti ye Katonda.” Naye kaakano omwenzi omukulu owa Tiro yeerabiddwa.
In ages past there were various isopsephy, or gematria, applications that demonstrated that the number “666” symbolically represented the papacy. A classic example of this is that on the pope’s miter the words Vicarius Filii Dei are written. Vicarius Filii Dei, which means the “Vicegerent of the Son of God”, and therefore addresses his claim of being seated in God’s temple, claiming to be God. The Latin letters of Vicarius Filii Dei equate to the number six hundred and sixty-six.
Mu biseera eby’edda, waaliwo enteekateeka ez’enjawulo za isopsephy, oba gematria, ezalaga nti ennamba "666" mu ngeri ey’akabonero yakiikirira obwa Paapa. Okulabirako okumanyiddwa ennyo kwe kuli nti ku kyambalo kya Paapa ekya ku mutwe wawandiikibwa ebigambo Vicarius Filii Dei. Vicarius Filii Dei kitegeeza "Omusigire w’Omwana wa Katonda", era n’olwekyo kyogerera ku ky’ayegamba nti atuula mu yeekaalu ya Katonda, nga yeeyita Katonda. Ennukuta ez’Olulatini eziri mu Vicarius Filii Dei bwe zibalibwa zivaamu ennamba bikumi mukaaga mu nkaaga mu mukaaga.
The beast, which is the papal power, is identified by his number and his number is “666,” but the man of sin received a deadly wound in 1798, and has been forgotten. In the last days the deadly wound is to be healed, and the healing of the deadly wound identifies that the United States first forms an image to the beast in its own nation, and then forces the world to do the same.
Ekisolo, eky’obuyinza bwa Papa, kimanyibwa ku nnamba yaakyo, era nnamba yaakyo ye “666,” naye omusajja w’ekibi yafuna omuwundu ogw’okufa mu 1798, era y’erabiddwa. Mu nnaku ez’enkomerero omuwundu ogw’okufa gunawonyebwa, era okuwonyebwa kw’omuwundu ogw’okufa kulaga nti Amerika esooka okutondawo ekifaananyi eky’ekisolo mu ggwanga lyayo, era oluvannyuma ekaka ensi yonna okukola bwe kityo.
The world image of the beast is both twofold and threefold. It is prophetically twofold for it is made up of a combination of church and state, but it is threefold in that it is made up of the dragon, the beast and the false prophet. When the threefold union of the very powers that will lead the world to Armageddon is established, they will be the beast that is the eighth kingdom that is of the seven, and it will also be the threefold union of the sixth kingdom. The number of the beast’s name in the last days is again “666,” for it represents three kingdoms that are each part of the sixth kingdom.
Ekifaananyi ky’ensi yonna eky’ekisolo kiri mu ngeri bbiri era nate mu ngeri ssatu. Mu by’obunnabbi kiri mu ngeri bbiri kubanga kizimbiddwa ku mwegatte gw’ekkanisa ne gavumenti, naye kiri mu ngeri ssatu kubanga kigattiddwa ku ejjoka, ekisolo, n’omunnabbi ow’obulimba. Bwe gunaateekebwawo omwegatte ogw’obusatu ogw’amaanyi agennyini ag’anaakulembera ensi eri Amagedoni, gwe gunaaba ekisolo ekyo ekiba obwakabaka obw’omunaana, ate nga kya mu musanvu, era kinaabanga n’omwegatte ogw’obusatu ogw’obwakabaka obw’omukaaga. Omuwendo ogw’erinnya ly’ekisolo mu nnaku ez’oluvannyuma nate "666," kubanga guyimira obwakabaka busatu, nga buli kimu ku byo kibeera ekitundu ky’obwakabaka obw’omukaaga.
To get victory over the beast, his image, his mark and the number of his name is to understand the riddle that “the eighth is of the seven”, which is the secret of Daniel two, which Daniel prayed to understand. It is an element of the Revelation of Jesus Christ that is unsealed just before probation closes, for as John said, the “time is at hand.” For this reason, those who get that victory are represented as being with the angels who pour out the plagues, for they get the victory, or the necessary prophetic understanding, just before probation closes.
Okufuna obuwanguzi ku kisolo, ekifaananyi kyakyo, akabonero k’akyo n’omuwendo gw’erinnya lye, kitegeeza okutegeera enfumo nti, “ow’omunaana ava mu basanvu,” ekyo kye kyama kya Danyeri essuula ey’okubiri, kye Danyeri yasabira okutegeera. Kino kitundu ku Okubikkulirwa kwa Yesu Kristo ekiggulwawo nga tekinnaggala ekiseera eky’okugezesebwa, kubanga nga Yokaana bwe yagamba, “ekiseera kiri kumpi.” Omw’ensonga eyo, abo abafuna obuwanguzi obwo balagibwa nga bali wamu n’abamalayika abafukamu ebikolimo, kubanga bafuna obuwanguzi, oba okutegeera okw’obunnabbi okw’etaagibwa, nga tekinnaggala ekiseera eky’okugezesebwa.
Those who understand that the Revelation of Jesus Christ is unsealed just before the close of probation, and that the number “666,” is an element of that vision will not miss that the vision of Ezekiel chapter eight begins on the fifth day (which is the day before the sixth day), in the sixth month of the sixth year. By the end of chapter eight twenty-five men are bowing down to the sun, and chapter nine identifies those who receive the seal of God.
Abo abategeera nti Okubikkulirwa kwa Yesu Kristo kuggulwawo mu kaseera akatono nnyo nga tekunnatuuka ku kukoma kw’ekiseera ky’okusaasirwa, era nti omuwendo “666” kimu ku bintu eby’omu okwolesebwa okwo, tebalibulwa kulaba nti okwolesebwa kwa Ezekyeri essuula ey’omunaana kutandika ku lunaku olwokutaano (olukulembera olwa mukaaga), mu mwezi ogwomukaaga ogwomwaka ogwomukaaga. Okutuuka ku nkomerero y’essuula ey’omunaana abasajja amakumi abiri mu ttaano bafukamira enjuba, era essuula ey’omwenda eraga abo abakiweebwa akabonero ka Katonda.
The context of the vision is the mark of the beast and the seal of God, and the vision is opened up just before probation closes at the Sunday law, as typified by the number “666.” But the close of probation that is identified as occurring at the Sunday law in the United States, is not the close of human probation, it is the close of probation only for Seventh-day Adventists.
Omulamwa gw'ekyolesebwa kwe akabonero k'ensolo n'akasannyizo ka Katonda, era ekyolesebwa kiggulwawo katono nga ekiseera ky'ekkisa kinaatera okuggwaawo ku tteeka lya Sande, nga kikiikiriddwa ennamba "666." Naye okuggwaawo kw'ekiseera ky'ekkisa okwo okulagibwa nga kubaawo ku tteeka lya Sande mu Amerika, tekuli kuggwaawo kw'ekiseera ky'ekkisa ky'abantu bonna; wabula kwe kuggwaawo kw'ekiseera ky'ekkisa eri Abadiventisti ab'Olunaku olw'Omusanvu bokka.
The vision is represented as taking place within Jerusalem, which is a symbol of the Seventh-day Adventist church. At the Sunday law in the United States, Seventh-day Adventists are the only class that is, there and then, held accountable to the light of the Sabbath.
Ekyolesebwa kiragibwa nga kibeerawo munda mu Yerusaalemi, era Yerusaalemi kye kifaananyi kya Ekkanisa ya Abadiventisi b’Olunaku ol’omusanvu. Mu kiseera ky’etteeka erya Ssande mu Amerika, Abadiventisi b’Olunaku ol’omusanvu be bokka, eyo ne mu kiseera ekyo, abatwalibwa nga balina obuvunaanyizibwa eri omusana gwa Ssabbiti.
“If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the Word of God for Sunday observance, and yet you still cling to the false sabbath, refusing to keep holy the Sabbath which God calls ‘my holy day,’ you receive the mark of the beast. When does this take place?—When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working-day, you consent to receive the mark of the beast, and refuse the seal of God. If we receive this mark in our foreheads or in our hands, the judgments pronounced against the disobedient must fall upon us. But the seal of the living God is placed upon those who conscientiously keep the Sabbath of the Lord.” Review and Herald, April 27, 1911.
Singa ekitangaala ky'amazima kikulagiddwa, nga kikubikkulira Ssabbiiti ey'etteeka ery'okuna, era nga kikulaga nti tewali musingi mu Kigambo kya Katonda ogw'okukuuma Ssande, newaakubadde bw'otyo onnywerera ku Ssabbiiti ey'obulimba, nga weegaana okukuuma nga mutukuvu Ssabbiiti Katonda gy'ayita 'lunaku lwange olutukuvu,' ofuna akabonero k'ekisolo. Kino kituuka ddi?—Bwe ogondera ekiragiro ekikulagira okuyimiriza emirimu ku Ssande n'okusinza Katonda, nga omaanyi nti tewali kigambo mu Bayibuli ekiraga nti Ssande kiri ekirala okujjako okuba lunaku lwa bulijjo olw'okukolerangako, obeera okukkiriza okufuna akabonero k'ekisolo, era ne wegaana akasiba ka Katonda. Bwe tufuna akabonero kano ku lwaalo lwaffe oba mu ngalo zaffe, ebibonerezo ebyalangirirwa ku batagondera biteekwa okutukwako. Naye akasiba ka Katonda omulamu kateekebwa ku abo abakuuma mu bwesimbu Ssabbiiti ya Mukama. Review and Herald, Epreeri 27, 1911.
The vision of Ezekiel chapter eight through chapter eleven, identifies the history leading up to the close of probation for Jerusalem. It is portrayed as taking place just a day before the number “666” arrives, and chapter eight identifies an escalating rebellion within Jerusalem that culminates with the leading men bowing to the sun, thus receiving the mark of the beast.
Ekyolesebwa ekiri mu Ezeekyeri omutundu ogw’omunana okutuuka ku mutundu ogw’ekkumi n’emu, kimanyisa ebyafaayo ebyatambuliza okutuuka ku kuggalwa kw’ekiseera ky’okugezesebwa eri Yerusaalemi. Kireetebwa ng’ekituukirira olunaku limu nga ennamba “666” tennatuuka, era omutundu ogw’omunana gumanyisa obujeemu obweyongera mu Yerusaalemi ogukoma nga abakulembeze bafukamira enjuba, bwe batyo ne bafuna akabonero k’ensolo.
Chapter nine, represents an angel going through Jerusalem (thus identifying a progression), and placing a seal upon one class in advance of the destroying angels who thereafter slay all who do not have the seal. Both chapters represent a progressive history that leads to the Sunday law, where one class bows to the sun, and the other receives the seal of God. The wicked are then removed from Jerusalem, for the Sunday law separates the wicked and the wise.
Essuula ey’omwenda eriraga malayika ng’ayita mu Yerusaalemi (kityo ne kiraga entambula eyeyongera), era n’ateekako akabonero ku kibinja kimu mu kusooka, nga tannajja abamalayika abazikiriza, abajja oluvannyuma ne batta bonna abataliiko akabonero. Essuula zombi ziraga ebyafaayo ebyeyongera okutuuka ku tteeka lya Sande, we ekibinja kimu kivuunamira enjuba, ate ekirala kifuna akabonero ka Katonda. Oluvannyuma ababi baggibwawo okuva mu Yerusaalemi, kubanga etteeka lya Sande liyawula ababi n’abagezi.
The sealing that is represented in Ezekiel chapter nine is the same sealing that is represented in Revelation chapter seven.
Okuteekako akabonero okulabikibwa mu Ezekyeri essuula ey’omwenda kye kimu n’okuteekako akabonero okulabikibwa mu Okubikkulirwa essuula ey’omusanvu.
“If such scenes as this are to come, such tremendous judgments on a guilty world, where will be the refuge for God’s people? How will they be sheltered until the indignation be overpast? John sees the elements of nature—earthquake, tempest, and political strife—represented as being held by four angels. These winds are under control until God gives the word to let them go. There is the safety of God’s church. The angels of God do His bidding, holding back the winds of the earth, that the winds should not blow on the earth, nor on the sea, nor on any tree, until the servants of God should be sealed in their foreheads. The mighty angel is seen ascending from the east (or sunrising). This mightiest of angels has in his hand the seal of the living God, or of Him who alone can give life, who can inscribe upon the foreheads the mark or inscription, to whom shall be granted immortality, eternal life. It is the voice of this highest angel that had authority to command the four angels to keep in check the four winds until this work was performed, and until he should give the summons to let them loose.
Bwe kiba nti ebifaananyi nga bino bigenda okujja, emisango egikambwe nnyo ku nsi ey’omusango, abantu ba Katonda banaabuddukira wa? Banaakwekebwa batya okutuusa obusungu lwe buggwaawo? Yokaana alaba ebintu eby’obutonde—ekikankano ky’ensi, embuyaga ennene, n’enkayaayaana z’ebyobufuzi—nga by’eragiddwa ngibikuumiddwa abamalayika bana. Empewo zino ziri mu mukono okutuusa Katonda lw’anaalagira bazirekule. Eyo mwe muli obukuumi bw’ekkanisa ya Katonda. Abamalayika ba Katonda bakola nga bwe y’abaalagira, nga bazibira empewo z’ensi, zireme okuwuuba ku nsi, newaakubadde ku nnyanja, newaakubadde ku muti gwonna, okutuusa abaddu ba Katonda lwe banaateekebwako akabonero ku malabo gaabwe. Omalayika ow’amaanyi nnyo alabwibwa ng’ayambuka okuva ebuvanjuba, awazibukira enjuba. Ono, asiinga amaanyi mu bamalayika, mu mukono gwe mulimu akabonero ak’Okatonda omulamu—oyo yekka asobola okuwa obulamu—asobola okuteekako ku malabo akabonero oba obuwandiike ku abo abalina okuweebwa obutafa, obulamu obutaggwaawo. Ye ddoboozi ly’omulayika ono ow’awaggulu ennyo eryaali n’obuyinza okulagira abamalayika bana okuzibira empewo ennya okutuusa omulimu guno lwe gunaaba guweze, era okutuusa lwe y’anaawa ekiragiro zirekulwe.
“Those that overcome the world, the flesh, and the devil, will be the favored ones who shall receive the seal of the living God. Those whose hands are not clean, whose hearts are not pure, will not have the seal of the living God. Those who are planning sin and acting it will be passed by. Only those who, in their attitude before God, are filling the position of those who are repenting and confessing their sins in the great anti-typical Day of Atonement, will be recognized and marked as worthy of God’s protection. The names of those who are steadfastly looking and waiting and watching for the appearing of their Saviour—more earnestly and wishfully than they who wait for the morning—will be numbered with those who are sealed. Those who, while having all the light of truth flashing upon their souls, should have works corresponding to their avowed faith, but are allured by sin, setting up idols in their hearts, corrupting their souls before God, and polluting those who unite with them in sin, will have their names blotted out of the book of life, and be left in midnight darkness, having no oil in their vessels with their lamps. ‘Unto you that fear My name shall the Sun of Righteousness arise with healing in His wings.’
Abo abawangula ensi, omubiri, ne Setaani, be banaabanga abasiimiddwa, abaalifuna akabonero ka Katonda omulamu. Abo emikono gyabwe gitali mirongoofu, emitima gitali girongoofu, tebalifuna akabonero ka Katonda omulamu. Abo abateekateeka ekibi ne bakikola balirekebwawo. Aba bokka, abali mu mbeera mu maaso ga Katonda nga bali mu kifo ky’abo abeenenya era abaatula ebibi byabwe ku Lunaku Olukulu olw’Okutangirizibwa olutali lwa kifaananyi, be balimanyibwa era bateekebweko akabonero nga basaanira okukuumibwa kwa Katonda. Amannya g’abo abeesimbu nga batunula, balindirira, era bakuuma okulabika kwa Mulokozi waabwe—nga bakikola n’obumalirivu n’okwegomba okusinga abo abalindirira enkya—galibala wamu n’ago g’abo abaateekebwako akabonero. Abo, newaakubadde nga okutangaaza kwonna kw’amazima kukubira ku myoyo gyabwe, kyandibadde nti balina emirimu egikwatagana n’okukkiriza kwe beyamiridde mu lwatu, naye ne basendasendwa ekibi, ne beeteekera ebifaananyi mu mitima gyabwe, ne bayonoona emyoyo gyabwe mu maaso ga Katonda, era ne bayonoona n’abo abeegatta nabo mu kibi, amannya gaabwe galisangulwawo mu Kitabo ky’Obulamu, era balirekerwa mu kizikiza kya ttumbi, nga tebalina mafuta mu bibya byabwe n’ettaala zaabwe. ‘Naye mmwe abatya erinnya lyange, Enjuba ey’Obutuukirivu erisituka n’okuwonya mu biwawaatiro byayo.’
“This sealing of the servants of God is the same that was shown to Ezekiel in vision. John also had been a witness of this most startling revelation. He saw the sea and the waves roaring, and men’s hearts failing them for fear. He beheld the earth moved, and the mountains carried into the midst of the sea (which is literally taking place), the water thereof roaring and troubled, and the mountains shaking with the swelling thereof. He was shown plagues, pestilence, famine, and death performing their terrible mission.” Testimonies to Ministers, 445.
Okuteekebwa akabonero ku baddu ba Katonda kuno kwe kimu kye kyayolesebwa Ezeekyeri mu kwolesebwa. Era Yokaana naye yali omujulirwa w'okubikkulirwa kuno okw'ewuunyo ennyo. Yalaba ennyanja n'amayengo gaayo nga gabuuma nga gakaaba, era emitima gy'abantu nga gibalemera olw'entiisa. Yalaba ensi ng'ekankana, n'ensozi nga zitwalibwa mu makkati g'ennyanja (ekyo nga kituuka ddala), amazzi gaayo nga gabuuma era nga gatabuka, n'ensozi ne zikankana olw'okweyiwuuma kwagwo. Yalabisibwa ebibonerezo, kawumpuli, enjala, n'okufa nga bituukiriza omulimu gwabyo ogw'entiisa. Testimonies to Ministers, 445.
The sealing of the one hundred and forty four thousand in Revelation chapter seven is also represented in chapter nine of Ezekiel, and the sealing angel is the mightiest angel, who ascends from the east. Those who are lost, who have their names blotted out of the book of life, are represented as having “no oil in their vessels with their lamps.” The two classes in the vision of Ezekiel chapter eight through eleven, are the wise and foolish virgins of Matthew twenty-five, and they are therefore Adventists.
Okuteekebwako akabonero kw’abantu 144,000 mu Okubikkulirwa essuula ey’omusanvu kulagibwa era mu Ezekyeri essuula ey’omwenda, era malayika ateeka akabonero ye malayika asinga amaanyi, ayambuka okuva ebuvanjuba. Abo abazikirira, abaggibwako amannya gaabwe mu Kitabo ky’Obulamu, balagibwa ng’abatalina mafuta mu nsuwa zaabwe wamu n’ettaala zaabwe. Ebika ebiri mu kyolesebwa kya Ezekyeri essuula ey’omunaana okutuuka ku ey’ekkumi n’emu, be abawala abeerere ab’amagezi n’abasirusiru nga bwe balabibwa mu Matayo essuula 25, kale be Abadiventisiti.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
Olugero lw’abawala ab’obugole kkumi oluli mu Matayo 25 era lulaga ebyo bye bayitamu abantu ba Abadiventisti. The Great Controversy, 393.
Sister White specifically identifies Jerusalem of Ezekiel’s vision as Adventism:
Mwannyinaffe White alambulula bulambulukufu nti Yerusaalemi mu kwolesebwa kwa Ezekyeri ye Adiventisimu:
“The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’” Testimonies, volume 3, 266.
Abantu ba Katonda ab’amazima, abalina omwoyo ogw’omulimu gwa Mukama n’obulokozi bw’emimeeme mu mitima, bulijjo baliraba ekibi mu ngeri yaakyo entuufu ey’obukibi. Bulijjo bajja kubeeranga ku ludda olw’okwesigwa n’olw’okwogera mu butereevu ku bibi ebyangu okwetooloola abantu ba Katonda. Okusingira ddala mu mulimu oguggwaawo ogw’ekkanisa, mu kiseera eky’okussaako akabonero eky’emitwalo kkumi na nnya n’enkumi nnya abagenda okuyimirira bataliiko kamogo mu maaso g’enteebe y’obwakabaka ya Katonda, we balyewulira ennyo ddala ebikyamu by’abantu ba Katonda abeyita nti be ba Katonda. Kino kiyolesebwa n’amaanyi mu kifaananyi ky’omunnabbi eky’omulimu ogwasembayo, ng’abasajja buli omu ng’alina eky’okutta mu mukono gwe. Omu ku bo yali yambadde linena, ng’alina ensuwa y’amawugo ey’omuwandiisi ku lubali lwe. “Era Mukama n’amugamba nti, Yita mu makkati g’ekibuga, mu makkati ga Yerusaalemi, ossaako akabonero ku malala g’abasajja abasinda era abaakaaba olw’ebikolwa eby’emizizo byonna ebikolebwa mu makkati mu yo.” Testimonies, Voliyumu 3, omuko 266.
The vision of Ezekiel chapters eight through eleven, is directly addressing the history of Adventism leading up to and at the Sunday law. It identifies the two classes of worshippers who are within Jerusalem (Adventism), and is prophetically associated with the Revelation of Jesus Christ that is unsealed just before the close of probation, for its first references is setting forth the number “666” in prophetic symbolism. In doing so it identifies one of four things the wise must get victory over in the last days, and those four things are part of the light of the eighth being “of the seven”. Revelation fifteen also identifies that those that get the victory over the four symbolic aspects of the papacy, sing the song of Moses and the Lamb.
Okwolesebwa kwa Ezeekyeri mu ssuula munaana okutuuka ku kkumi n’emu, kwe kwogera butereevu ku byafaayo by’Adiventizimu eby’etuukira ku n’okuba mu kiseera ky’etteeka ery’okusinza Sande. Kulaga ebika bibiri by’abasinza abali mu Yerusaalemi (Adiventizimu), era mu ngeri y’obunnabbi kikwatagana ne Kubikkulirwa kwa Yesu Kristo ekiggulwawo nga tekunnaggwaawo ekiseera ky’okugezebwa, kubanga obusongasonga bwakyo obwasooka bussa mu maaso ennamba "666" mu bifaananyi by’obunnabbi. Mu kukikola bw’ati kirambulula ekimu ku bintu bina eby’ab’amagezi bye balina okuwangula mu nnaku ez’enkomerero, era ebyo bina bigwa mu musana ogw’omunaana ogw’ayogerwako nti "gwa musanvu". Okubikkulirwa essuula kkumi na ttaano nako kulaga nti abo abawangula ebitundu ennya ebifaananirwa eby’Obw’Papasi, bayimba oluyimba lwa Musa n’Omwana gw’Endiga.
In that day Isaiah, in chapter twenty-seven says that the righteous of the last days will sing the song of the vineyard, which is a song that the Lamb sang when he walked among men that identifies a chosen people who are being passed by as a new chosen people are being selected. That song is sung by “the wise” of the last days during the sealing of Ezekiel nine and Revelation seven. Ezekiel’s vision of chapters eight through eleven is part of that very song.
Ku lunaku eryo Isaaya, mu essuula amakumi abiri mu musanvu, agamba nti abatuukirivu b’ennaku ez’oluvannyuma baliyimba oluyimba lw’olusuku lw’emizabbibu, oluyimba lwe Omwana gw’Endiga yayimba nga atambulira mu bantu, oluraga nti waliwo abantu abaalondeddwa abalekebwa ku mabbali nga waliwo abapya abalondebwa. Oluyimba olwo luyimbibwa “ab’amagezi” b’ennaku ez’oluvannyuma mu kiseera eky’okussaako akabonero ekyogerwako mu Ezeekyeri essuula mwenda n’Okubikkulirwa essuula musanvu. Okulabirirwa kwa Ezeekyeri okw’omu ssuula munaana okutuuka ku kkumi n’emu kuli ekitundu ky’oluyimba olwo ddala.
We will continue this study in the next article.
Tujja kugenda mu maaso n’okunoonyereza kuno mu kiwandiiko ekiddako.
“The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’
Abantu ba Katonda ab’amazima, abalina omwoyo ogw’omulimu gwa Mukama n’obulokozi bw’emeeme mu mitima gyabwe, bulijjo baliraba ekibi nga bwe kiri mu mazima, nga kya kibi ddala. Bulijjo bajja kubeera ku ludda olw’okulabula mu bwesimbu n’obulambulukufu ebibi ebibasembereza mangu abantu ba Katonda. Okusinga ddala mu mulimu ogw’enkomerero ogw’ekkanisa, mu kiseera eky’okussaako akabonero eky’abo 144,000 abagenda okuyimirira nga tebalina kamogo mu maaso g’entebe ey’obwakabaka eya Katonda, balyewulira nnyo ennyo obubi n’amakosa g’abantu abalangiirira okuba ba Katonda. Kino kiteekeddwa mu bukakafu mu kifaananyi ky’annabbi eky’omulimu ogwasembayo, ng’alaga abasajja, buli omu ng’alina ekyokutta mu mukono gwe. Omu ku bo yali ayambadde olugoye olw’ebbuta, era ng’alina ku mbali ye ekyuma ky’omuwandiisi eky’okuwandiikamu. ‘Awo Mukama n’amugamba nti, Yitamu wakati w’ekibuga, wakati wa Yerusaalemi, oteeke akabonero ku mitwe gy’abasajja abeesa n’abeekaaba olw’ebizizo byonna ebikolebwa wakati mu kyo.’
“Who are standing in the counsel of God at this time? Is it those who virtually excuse wrongs among the professed people of God and who murmur in their hearts, if not openly, against those who would reprove sin? Is it those who take their stand against them and sympathize with those who commit wrong? No, indeed! Unless they repent, and leave the work of Satan in oppressing those who have the burden of the work and in holding up the hands of sinners in Zion, they will never receive the mark of God’s sealing approval. They will fall in the general destruction of the wicked, represented by the work of the five men bearing slaughter weapons. Mark this point with care: Those who receive the pure mark of truth, wrought in them by the power of the Holy Ghost, represented by a mark by the man in linen, are those ‘that sigh and that cry for all the abominations that be done’ in the church. Their love for purity and the honor and glory of God is such, and they have so clear a view of the exceeding sinfulness of sin, that they are represented as being in agony, even sighing and crying. Read the ninth chapter of Ezekiel.
Baani abayimiridde mu lukiiko lwa Katonda mu kiseera kino? Ye be abo abeesonyiyira ebikolwa ebibi ebiri mu bantu abeeyita abantu ba Katonda, era abeemulugunya mu mitima gyabwe—ne bwe batabigamba ku lwatu—eri abo abanenya ekibi? Ye be abo abayimirira nga balwanyisa abo abanenya, ne bakwatira ekisa abo abakola obubi? Nedda, ddala! Wabula okutuusa lwe banaenenya ne bava mu mulimu gwa Setaani ogw'okunyigiriza abo abatikkiddwa omugugu gw'omulimu, era ogw'okunyweza emikono gy'aboonoonyi mu Sayuuni, tebajja kufuna akabonero k’okusiigibwa okw’okukkirizibwa kwa Katonda. Bajja kugwa mu kuzikirizibwa okw'awamu kw'ababi, okuyimirizibwa omulimu gw'abasajja batano abatwala ebikozesebwa eby'okutta. Weegendereze bulungi ku nsonga eno: Abo abafuna akabonero akalongoofu ak’amazima, akakolebwa mu bo mu buyinza bwa Mwoyo Mutukuvu, akayimirizibwa ng'akabonero akaateekebwa omusajja eyayambadde engoye za linena, be bano 'abakungubagira era abakaabira ebintu eby'omuzizo byonna ebikolebwa' mu kkanisa. Okwagala kwabwe ku bulongoofu n'ekitiibwa n'obugulumivu bwa Katonda kwe kungi nnyo, era balina okulaba okweyoleka obulungi ennyo nti ekibi kibi nnyo ddala, okutuusa ne bayolesebwa ng'abalimu obulumi, nga bakungubaga era bakaaba. Soma essuula ery'omwenda erya Ezekyeri.
“But the general slaughter of all those who do not thus see the wide contrast between sin and righteousness, and do not feel as those do who stand in the counsel of God and receive the mark, is described in the order to the five men with slaughter weapons: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary.” Testimonies, volume 3, 266, 267.
“Naye okutta okw’awamu kw’abo bonna abatalaba bwe batyo enjawulo ennene wakati w’ekibi n’obutuukirivu, era abatawulira nga bwe bawulira abo abayimirira mu lukiiko lwa Katonda era bateekebwako akabonero, kwalambikibwa mu kiragiro eri abasajja bataano abaalina ebyokutta: ‘Mugobererenga ennyuma ye mu kibuga, mukube: amaaso gammwe tegasaasire, so temusaasira: mutte okutuukirira abakadde n’abavubuka, abawala, n’abaana abato, n’abakyala: naye temusemberera ku muntu yenna ali n’akabonero; era mutandikire mu watukuvu wange.’” Testimonies, volume 3, 266, 267.