The testimony of Jeroboam’s rebellion is also the history of ancient Israel’s division into two nations. The northern kingdom made up of ten tribes was known as Israel, or sometimes Ephraim, and the southern kingdom was known as Judah. In the time of Ezekiel, the kingdom had already been two kingdoms for many years, and in chapter thirty-seven, Ezekiel was given a prophecy identifying that the two kingdoms would once again become one nation. That prophecy was fulfilled in the beginning history of the earth beast (the United States), and is fulfilled for the final time at the end of the United States, for Jesus always illustrates the end of a thing, with the beginning of a thing.

Obujulizi bw’okujeemera kwa Yerobowaamu era bwe byafaayo by’okugabanyizibwamu kwa Isirayiri ey’edda okufuuka amawanga abiri. Obwakabaka obw’amambuka obwagirimu ebika kkumi bwamanyibwa nga Isirayiri, oba oluusi Efulayimu, ate obwakabaka obw’amaserengeta bwamanyibwa nga Yuda. Mu biseera bya Ezeekyeri, obwakabaka bwabadde bumaze emyaka mingi nga bubiri, era mu ssuula amakumi asatu mu musanvu, Ezeekyeri yawaweebwa obunnabbi obwategeeza nti obwakabaka obwabiri bunaaddamu okufuuka eggwanga limu. Eky’obunnabbi ekyo kyatuukirira mu ntandikwa y’ebyafaayo by’ensolo ey’ensi (the United States), era kituukirizibwa omulundi ogw’enkomerero ku nkomerero ya the United States, kubanga Yesu bulijjo alaga enkomerero y’ekintu ng’agigerageranya n’entandikwa ya kyo.

The rebellion of Jeroboam at the time that Israel was divided into two kingdoms, represents a rebellion at the beginning of the United States, and also at the end of the United States. The rebellion in the beginning and ending of the United States includes the joining of two kingdoms. Revelation chapter eighteen, as repeatedly cited from the writings of Sister White in these articles, represents two calls to the churches. The two nations that are joined during the hour of the Sunday law crisis is the one-hundred and forty-four thousand, and God’s other flock that are still in Babylon.

Obujeemu bwa Yerobowaamu mu kiseera Isirayiri lwe yayawulwamu ne kufuuka obwakabaka bubiri, buyimirira obujeemu ku ntandikwa ya United States era ne ku nkomerero ya United States. Obujeemu obuli ku ntandikwa ne ku nkomerero ya United States bukwatamu okugattibwa kw’obwakabaka bubiri. Okubikkulirwa essuula ey’ekkumi n’omunaana, nga bwe kyogeddwako emirundi emingi okuva mu byawandiikibwa bya Mukyala White mu biwandiiko bino, kiyimirira okuyita okubiri eri amakanisa. Amawanga abiri agagattibwa mu ssaawa y’akatyabaga k’etteeka lya Sande, ge 144,000, n’ekisibo kya Katonda ekirala ekikyalimu Babulooni.

The two nations that were joined in the Millerite history were Judah and Ephraim. They were joined when the individual indignations against the two kingdoms respectively ended in 1798 and then in 1844. The word “moreover” in Ezekiel chapter thirty-seven, allows us to be certain of this application. The word “moreover” means to place the message that follows “moreover,” over the message that preceded the word “moreover.”

Amawanga ababiri agagattibwa mu byafaayo by’Abamillerite gaali Yuda ne Efulayimu. Baagattibwa nga obusungu obwa buli kimu ku bwakabaka byombi bwaggwaawo—ekisooka mu 1798, n’eky’okubiri mu 1844. Ekigambo “moreover” ekiri mu Yezeekyeri essuula ey’amakumi asatu mu musanvu kitusobozesa okukakasa enkozesa eno. Ekigambo “moreover” kitegeeza okuteeka obubaka obugoberera “moreover” waggulu ku bubaka obwasooka ekigambo “moreover.”

The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. Ezekiel 37:15–17.

Ekigambo kya Mukama ne kinzijira nate, nti, Era ggwe, mwana w’omuntu, twala omuggo gumu, owandiike ku gwo nti, Eri Yuda, n’eri abaana ba Isirayiri banne; olwo otwale omulala, owandiike ku gwo nti, Eri Yusufu, omuggo ogwa Efulayimu, era eri ennyumba yonna ey’Isirayiri banne; era bigatte omu ku mulala okubeera omuggo gumu; era binaafuuka bumu mu mukono gwo. Ezekyeri 37:15-17.

Ezekiel is applying the prophetic principle of repeat and enlarge when he states, “moreover.” Ezekiel is to take two sticks, one for Judah and one for Ephraim, and take the prophecy illustrated with the two sticks and place it over the top of the previous prophecy. The previous prophetic illustration began in verse one when Ezekiel was carried to a valley of dead dry bones.

Ezeekyeri akozesa enkola y'obunnabbi ey'okuddamu n'okugaziya bw'agamba nti, "ate era." Ezeekyeri ateekwa okutwala emiti ebiri, omuti gumu gwa Yuda n'omuti omulala gwa Efulayimu, era atwale obunnabbi obulabisiddwa mu kifaananyi ky'emiti ebiri n'abuteeke waggulu ku bunnabbi obwasooka. Ekifaananyi ky'obunnabbi ekyasooka kyatandika mu lunyiriri olusooka, Ezeekyeri bwe yattwalibwa mu kiwonvu eky'amagumba agafu amakalu.

The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones, And caused me to pass by them round about: and, behold, there were very many in the open valley; and, lo, they were very dry. And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:1–14.

Omukono gwa Mukama gwali ku nze, n’angyoolayo mu Mwoyo gwa Mukama, n’anteeka wansi wakati mu kiwonvu ekyali kijjudde amagumba; n’andiyisa okwetooloola ebyo, laba, byali bingi nnyo mu kiwonvu ekyeyolefu; era, laba, byali bikalu nnyo. N’aŋŋamba nti, Mwana w’omuntu, amagumba gano gayinza okulamu? Ne mmuddamu nti, Ai Mukama Katonda, ggwe omaanyi. N’ate n’aŋŋamba nti, Yatula obunnabbi ku magumba ago, obagambe nti, Mmwe magumba amakalu, muwulire ekigambo kya Mukama. Bw’ati bw’ayogera Mukama Katonda eri amagumba gano nti, Laba, ndireetako omukka ogw’obulamu okuyingira mu mmwe, ne mulamu; era ndibassaako emiguwa, ne nkuzaako ennyama ku mmwe, ne mbasibikkako olususu, ne mbateekamu omukka, ne mulamu; era muumanye nti nze Mukama. Ne nnatula obunnabbi nga bwe n’alagira; era bwe nnatula, ne wabaawo eddoboozi, laba n’okukankana, amagumba ne gakuŋŋaana wamu, buli gumu ne gugattika ne muganda gwaalyo. Bwe nnatunuulira, laba, emiguwa n’ennyama ne bikulirako ku byo, era olususu ne lubisikako waggulu; naye tewaalimu omukka mu byo. Awo n’aŋŋamba nti, Yatula obunnabbi eri empewo, yatulira ddala, mwana w’omuntu, ogambe empewo nti, Bw’ati bw’ayogera Mukama Katonda: Jjangu okuva mu mpewo ennya, ai mukka, ofuuwire ku b’abattiddwa bano, balyoke balamu. Ne nnatula obunnabbi nga bwe yandagira, omukka ne guyingira mu bo, ne balamu, ne bayimirira ku bigere byabwe, eggye ddene ennyo. Awo n’aŋŋamba nti, Mwana w’omuntu, amagumba gano ge nnyumba yonna ya Isirayiri: laba, bagamba nti, Amagumba gaffe gakaze ddala, essuubi lyaffe libuze, twasalibwawo. N’olwekyo yatula obunnabbi obagambe nti, Bw’ati bw’ayogera Mukama Katonda: Laba, mmwe abantu bange, ndiggulawo entaana zammwe, ne mbavaamu mu entaana zammwe, ne mbaleeta mu nsi ya Isirayiri. Era mujja kumanya nti nze Mukama, bwe ndiggulawo entaana zammwe, mmwe abantu bange, ne mbaggya mu entaana zammwe, era nditeeka Omwoyo gwange mu mmwe, ne mulamu, era ndibateeka mu nsi yammwe; olwo mujja kumanya nti nze Mukama nayogera, era ne nkikola, bw’ayogera Mukama. Ezekyeri 37:1-14.

From the very beginning of these articles, we have shown that the valley of dead bones represents God’s people in the last days, and that the message of the four winds that causes them to stand upon their feet as a mighty army, is the Midnight Cry message identifying Islam of the third Woe. Sister White identifies the bones as God’s people.

Okuva ku ntandikwa y’ebiwandiiko bino ddala, twalaze nti kiwonvu ky’amagumba agafu kiyamiririra abantu ba Katonda mu nnaku ez’enkomerero, era nti obubaka bw’empewo ennya obubaleetera okuyimirira ku bigere byabwe ng’eggye eddene, ye obubaka bw’Okukaaba okw’ettumbi ly’ekiro obulambulula Isilamu ng’eky’obubi eky’okusatu. Mukyala White agamba nti amagumba ago be bantu ba Katonda.

“I lay down my pen and lift up my soul in prayer, that the Lord would breathe upon his backslidden people, which are as dry bones, that they may live.” General Conference Bulletin, February 4, 1893.

"Nteeka wansi ekalamu yange ne nnyimusa omwoyo gwange mu kusaba, nti Mukama afuuyire omukka ku bantu be abagenze mabega, abali ng’amagumba amakalu, balyoke babe balamu." Buliitini w’Olukiiko Olukulu, Febwali 4, 1893.

We have shown in previous articles that the prophetic message identifying July 18, 2020, was erroneous, and that the false proclamation marked the arrival of the first disappointment and tarrying time in the parable of the ten virgins. Though the proclamation of time was legitimate in the Millerite period, after 1844, there was never to be another message hung upon time. When Future for America made the proclamation of July 18, 2020, they slid back to a history that the proclamation of time was acceptable and in so doing they sinned, and they were slain in the street of the great city of Revelation chapter eleven. Dead in the street, they then needed to be resurrected, as were the two witnesses after three and a half days.

Mu biwandiiko ebyayita twalaze nti obubaka obunnabbi obwalaga nga July 18, 2020, bwali mu nsobi, era nti okulangiriro okw’obulimba okwo kwalaga okujja kw’okuvudwamu essuubi okwasooka n’ekiseera eky’okulindirira mu lugero lw’abawala kkumi. Newaakubadde okulangirira ebiseera kwali kwa mateeka mu mulembe gwa ba Millerite, oluvannyuma lwa 1844 tewaalina kuddamu kubaawo bubaka obulala obuwesigamizibwa ku biseera. Bwe Future for America yalangirira nga July 18, 2020, ne baddayo mu byafaayo we okulangirira ebiseera kyakkirizibwanga, era bwe baakola bwe batyo ne bakola ekibi, ne batibwa mu luguudo lw’ekibuga ekinene ekya Okubikkulirwa essuula ey’ekkumi n’emu. Nga bafu mu luguudo, ne beetaaga okuzuukizibwa, nga bwe baazuukizibwa abajulirwa ababiri oluvannyuma lw’ennaku ssatu n’ekitundu.

“The dry bones need to be breathed upon by the Holy Spirit of God, that they may come into action, as by a resurrection from the dead.” Bible Training School, December 1, 1903.

Amagumba amakalu gateekwa okufuyirwako Omwoyo Omutukuvu wa Katonda, galyoke gayingire mu nkola, ng'okuzuukira okuva mu bafu. Bible Training School, Desemba 1, 1903.

In previous articles we have shown that the message of the four winds that resurrects the two witnesses, is the message of Islam of the third Woe, and that the message is the Midnight Cry message of the last days. Ezekiel says, “moreover,” and in so doing identified that during the history that illustrates the proclamation of the Midnight Cry, two sticks, one represented as Ephraim and one as Judah, were to be joined together and become one nation. The parable of the ten virgins is fulfilled in the last days, “to the very letter,” as it was fulfilled in Millerite history. In the period when the Midnight Cry was fulfilled in the Millerite history, and again in the fulfillment of the last days, “two sticks” were and will be joined together.

Mu biwandiiko ebyasooka twalaze nti obubaka bw’empewo ennya obuzuukiza abajulizi ababiri bwe bumu n’obwa Islamu obw’Akabi akasatu, era nti obwo ye obubaka bw’Okukaaba okw’awakati w’ekiro mu nnaku ez’enkomerero. Ezekyeri agamba nti, “era,” era bw’ati bwe yategeeza nti mu byafaayo ebiraga okulangirirwa kw’Okukaaba okw’awakati w’ekiro, waliwo emiti ebiri—ogumu nga gwa Efulayimu n’ogumu nga gwa Yuda—ebyagattibwa wamu ne bifuuka eggwanga limu. Olugero lw’abawala kkumi lwituukirizibwa mu nnaku ez’enkomerero, “ddala bulikimu,” nga bwe lwatuukirizibwa mu byafaayo by’Abamillerite. Mu kiseera lwe lwatuukirizibwa Okukaaba okw’awakati w’ekiro mu byafaayo by’Abamillerite, era nate mu kutuukirizibwa kw’ennaku ez’enkomerero, “emiti ebiri” gyagattibwa wamu era giriggattibwa wamu.

The two sticks represented the northern (Ephraim) and southern kingdoms (Judah) of ancient Israel. We have also shown that William Miller was typified by Elijah, and that during the three-and-a-half years of drought Elijah had gone to the widow of Zarephath.

Emiti ebiri byakiikirira obwakabaka obw’amambuka (Efulayimu) n’obw’amaserengeta (Yuda) eby’Isirayiri eya kale. Era twalaga nti William Miller yafaananyizibwa Eriya, era nti mu myaka esatu n’ekitundu egy’ebbula ly’enkuba Eriya yali agenze eri nnamwandu ow’e Zarefasi.

And the word of the Lord came unto him, saying, Arise, get thee to Zarephath, which belongeth to Zidon, and dwell there: behold, I have commanded a widow woman there to sustain thee. So he arose and went to Zarephath. And when he came to the gate of the city, behold, the widow woman was there gathering of sticks: and he called to her, and said, Fetch me, I pray thee, a little water in a vessel, that I may drink. And as she was going to fetch it, he called to her, and said, Bring me, I pray thee, a morsel of bread in thine hand. And she said, As the Lord thy God liveth, I have not a cake, but an handful of meal in a barrel, and a little oil in a cruse: and, behold, I am gathering two sticks, that I may go in and dress it for me and my son, that we may eat it, and die. And Elijah said unto her, Fear not; go and do as thou hast said: but make me thereof a little cake first, and bring it unto me, and after make for thee and for thy son. For thus saith the Lord God of Israel, The barrel of meal shall not waste, neither shall the cruse of oil fail, until the day that the Lord sendeth rain upon the earth. And she went and did according to the saying of Elijah: and she, and he, and her house, did eat many days. 1 Kings 17:8–15.

Awo ekigambo kya Mukama ne kimujjira nti, Golokoka, ogende e Zarefasi, eza Sidoni, obeere eyo; laba, nalagira nnamwandu eyo akulabirire. Awo n’agolokoka n’agenda e Zarefasi. Bwe yatuuka ku wankaaki w’ekibuga, laba, nnamwandu yali awo ng’akuŋŋaanya enkuni; n’amukoowoola n’amugamba nti, Nkusaba ondetereko amazzi agatono mu kyombo, nnywe. Era bwe yali agenda okugaggyayo, n’amukoowoola n’amugamba nti, Nkundetereko akatono ak’omugaati mu mukono gwo. N’amugamba nti, Nga Mukama Katonda wo bw’ayita obulamu, siriiko n’ekyekalo, wabula akapunwa k’obuwunga mu nsuwa, n’amafuta matono mu nsuwa entono; era, laba, nkuŋŋaanya enkuni ebbiri, ngenda ngiyingira ne nkiteekateeka nze ne mutabani wange, tulye ne tufire. Eriya n’amugamba nti, Totya; genda okole nga bw’oyogedde: naye sooka onkoleddeko ku ekyo akatono ak’ekyekalo onzireete, oluvannyuma okole ggwe ne mutabani wo. Kubanga bw’ati bw’ayogera Mukama Katonda wa Isirayiri, ensuwa y’obuwunga tejja kuggwamu, era n’ensuwa y’amafuta tejja kuggwawo, okutuusa ku lunaku Mukama lw’anaaleeta enkuba ku nsi. Awo n’agenda n’akola ng’ekigambo kya Eriya bwe kyali; ne ye, ne Eriya, n’amaka ge, ne balya ennaku nnyingi. 1 Bassekabaka 17:8-15.

The “many days” in the passage is the three-and-a-half years that Ahab searched for Elijah and represented the twelve-hundred-and-sixty years of papal persecution. Concerning the “many days” of papal persecution, Jesus said:

‘Ennaku nnyingi’ ez’omu kyawandiiko ze z’emyaaka esatu n’ekitundu Akabu yannoonya Eriya, era ne zikiikirira emyaaka 1,260 egy’obutulugunya obw’ObuPapa. Ku ‘nnaku nnyingi’ ez’obutulugunya obw’ObuPapa, Yesu yagamba nti:

And except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened. Matthew 24:22.

Era singa ennaku ezo tezifupyiddwa, tewali muntu yenna yandilokolebwa; naye olw’abalonde ennaku ezo zijja kufupyibwa. Matayo 24:22.

Sister White directly identifies Jesus’ pronouncement of “those days” as the period of papal persecution.

Mukyala White ategeeza butereevu nti Yesu bwe yayogera nti "ennaku ezo," yali ayogerako ku kiseera ky’okubonyaabonyezebwa kw’Obupapa.

“The persecution of the church did not continue throughout the entire period of the 1260 years. God in mercy to His people cut short the time of their fiery trial. In foretelling the ‘great tribulation’ to befall the church, the Saviour said: ‘Except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened.’ Matthew 24:22. Through the influence of the Reformation the persecution was brought to an end prior to 1798.” The Great Controversy, 266, 267.

Okuyigganyizibwa kw’Ekkanisa tekwagenda mu maaso mu bbanga lyonna ery’emyaka 1260. Katonda olw’okusaasira eri abantu be yakifupya ekiseera ky’okugezesebwa kwabwe okw’omuliro. Mu kulagula ‘okubonaabona okunene’ okugenda okutuuka ku Ekkanisa, Omulokozi yagamba: ‘Singa ennaku ezo tezaalifupiziddwa, tewali muntu yandawonye; naye olw’abalondedwa ennaku ezo zaalifupizibwa.’ Matayo 24:22. Olw’amaanyi n’okukosa kw’Okutereeza, okuyigganyizibwa kwaggwaawo nga tekunnaba kufika mu 1798. Okulwanagana Okukulu, 266, 267.

The “many days” that Elijah was sustained by the widow, were also the “many days” of papal persecution identified by Daniel.

Ennaku "nnyingi" Eriya mwe yalabiririrwa omukyala nnamwandu, zaali era "ennaku nnyingi" ez’okubonyaabonyezebwa okw’Obwa Paapa ezalambululwa Danyeri.

And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. Daniel 11:33–35.

Abo abategeera mu bantu baligunjula abangi; naye baligwa n’ekitala, n’omuliro, n’okubatwalibwa mu buwaŋŋanguse, n’okunyagibwa, ennaku nnyingi. Era bwe baligwa, balyambibwa obuyambi obutono; naye bangi balibegatta nabo n’ebigambo eby’okugwagwaza. Era abamu ku abo abategeera baligwa, okubagezesa, okusunsula, n’okubatukuzza, okutuusa ku biro eby’enkomerero; kubanga ekyo kikyali ekiseera ekiteekeddwawo. Danyeri 11:33-35.

The “time of the end,” which is also the “time appointed” in the verses, was 1798, and it marked the end of papal persecution, as had been typified by Elijah’s time with the widow of Zarephath. In that history the widow, representing an unmarried church, was identified as the church in the wilderness in chapter twelve of the book of Revelation. She was gathering two sticks, not one stick or ten sticks, but two sticks. Ezekiel was to take two sticks, one for the northern kingdom of Israel and one for the southern kingdom of Israel and join them together to make one stick. Those two kingdoms had both been scattered for twenty-five hundred and twenty years, but God’s promise was that He would gather them. The woman was gathering the two sticks that were to be joined together, and she was doing so “until the day that the Lord sendeth rain upon the earth.”

"Ekiseera eky’enkomerero," ekirimu era "ekiseera ekyateekebwawo" mu ebyawandiikibwa ebyo, kyali mu mwaka gwa 1798, era ne kimaka okuggwaawo kw’okutulugunyizibwa okw’obwa Papa, nga bwe kyakolaganibwa mu ekyekulabirako eky’ebiro bya Eriya ne nnamwandu ow’e Zarephath. Mu byafaayo ebyo, nnamwandu, ng’akiikirira ekkanisa etali mufumbo, yategeerebwa nti ye ekkanisa mu ddungu mu mutwe ogw’ekkumi n’ebiri ogw’Ekitabo ky’Okubikkulirwa. Yali akuŋŋaanya emiti ebiri, sso si omuti gumu newankubadde emiti kkumi, wabula emiti ebiri. Ezeekyeri yalagirwa okutwala emiti ebiri, ogumu ogw’obwakabaka bwa Isirayiri obw’omu bukiikakkono, n’ogumu ogw’obwakabaka bwa Isirayiri obw’omu bukiikaddyo, n’abigatta wamu okubeera omuti gumu. Obwakabaka ebyo byombi byali byasaasaanyiziddwa okumala emyaka 2520, naye okusuubiza kwa Katonda kwali nti alibakuŋŋaanya. Omukazi oyo yali akuŋŋaanya emiti ebiri egyali okugattibwa wamu, era yakikolanga “okutuusa ku lunaku Mukama lw’aleeta enkuba ku nsi.”

The day when the Lord sent “rain” was identifying the Midnight Cry of Millerite history, that reached its conclusion on October 22, 1844, when the Messenger of the Covenant suddenly came to the temple He had erected from 1798 (the end of the first indignation), through until October 22, 1844 (the end of the last indignation). In that period of time, the Midnight Cry message, represented in Ezekiel’s illustration of the valley of bones was fulfilled, when the two sticks of the northern and southern kingdoms were joined to form one nation, with one king, for on October 22, 1844, Christ came before the Father and received a kingdom.

Olunaku Mukama lwe yatuma "enkuba" lwalulaga Okukaaba okw’awakati w’ekiro mu byafaayo by’Abamillerite, era ne kutuuka ku nkomerero nga October 22, 1844, Omubaka w’Endagaano bwe yajja mu kibwatukira mu Yekaalu gye yali azimbye okuva mu 1798 (enkomerero y’obusungu obwasooka) okutuusa ku October 22, 1844 (enkomerero y’obusungu obw’oluvannyuma). Mu kiseera ekyo, obubaka bw’Okukaaba okw’awakati w’ekiro, obukiikiriddwa mu kifaananyi kya Ezeekyeri eky’ekiwonvu ky’amagumba, bwatukirizibwa, bwe byagattibwa emiti ebiri egy’obwakabaka obwa Obukiikakkono n’obwa Obukiikaddyo ne bifuuka eggwanga limu, nga lirina kabaka omu; kubanga nga October 22, 1844, Kristo yajja mu maaso ga Kitaawe n’afuna obwakabaka.

“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

Okujja kwa Kristo ng’Kabona Asinga Obukulu waffe mu Kifo Ekitukuvu Ennyo, olw’okutukuza Eky’Obutukuvu, nga bwe kulagibwa mu Danieri 8:14; okujja kw’Omwana w’omuntu eri Oyo Owakadde w’Ennaku, nga bwe kulagiddwa mu Danieri 7:13; n’okujja kwa Mukama mu Yeekaalu ye, nga bwe kwalagulwa Malaki, byonna bye biraga ekintu kye kimu; era kino kiragibwa ne mu kujja kw’Omugole ku mbaga y’obugole, Kristo bwe yakiyogera mu kigambo ekifaananyi ky’abawala abatali bafumbo kkumi, mu Matayo 25. The Great Controversy, 426.

Christ received a kingdom on October 22, 1844, as identified in Daniel.

Kristo yafuna obwakabaka ku 22 Okitobba 1844, nga bwe kiragiddwa mu kitabo kya Danyeri.

I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. Daniel 7:13, 14.

Nnalaba mu byolesebwa eby’ekiro, era, laba, omu ng’Omwana w’omuntu yajja ku bire by’eggulu, n’ajja eri Omukadde ow’ennaku, ne bamusembeza okumpi mu maaso ge. Era yaweebwa obufuzi, n’ekitiibwa, n’obwakabaka, abantu bonna, amawanga gonna, n’ennimi zonna, bamuweerezenga: obufuzi bwe bufuzi obutaggwaawo, era tebuliggwaawo, n’obwakabaka bwe tebulizikirizibwa. Danyeri 7:13, 14.

When Ezekiel’s two sticks are joined together, they have one king over them.

Emiti ebiri gya Ezeekyeri bwe gigattibwa wamu, waliwo kabaka omu agifuga.

And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Ezekiel 37:24, 25.

Era Dawudi omuddu wange aliba kabaka waabwe; bonna baliba n’omusumba omu: era balitambulira mu misango gyange, ne bakuuma ebiragiro byange, ne babikola. Era balituula mu nsi gye mpadde Yakobo omuddu wange, gyebaatuulamu bajjajjammwe; era balibeerangamu, bo n’abaana baabwe, n’abaana ba baana baabwe emirembe gyonna: era Dawudi omuddu wange aliba omulangira waabwe emirembe gyonna. Ezeekyeri 37:24, 25.

All the prophets agree with one another, and king David is Christ who came before the Father on October 22, 1844, and received a kingdom that had been gathered together from the two sticks of Israel (the northern kingdom) and Judah (the southern kingdom). The scattering of the two kingdoms ended during the forty-six years from 1798 to 1844, as Christ raised a temple that had been desolated and trampled down. When He raised the temple, He then suddenly came unto His temple as the Messenger of the Covenant, in fulfillment of Malachi chapter three. Ezekiel agrees with that fact, for all the prophets agree with one another.

Bannabbi bonna bakkiriziganya wamu, era kabaka Dawudi ye Kristo eyajja mu maaso ga Kitaawe nga 22, omwezi ogw’ekkumi, mu mwaka gwa 1844, n’afuna obwakabaka obwaali bukuŋŋaanyiziddwa wamu okuva ku miggo ebiri: ogwa Isirayiri (obwakabaka obw’obukiikakkono) n’ogwa Yuda (obwakabaka obw’obukiikaddyo). Okusaasaanyizibwa kw’obwakabaka obubiri kwaggwa mu myaka amakumi ana mukaaga okuva mu 1798 okutuuka mu 1844, nga Kristo yazimba nate yeekaalu eyali yazikirizibwa era eyalinnyiririzibwa. Bwe yamala okugizimba nate yeekaalu eyo, n’alyoka ajjira amangu ddala mu yeekaalu ye ng’Omubaka w’Endagaano, nga kituukiriza ebyo ebyogerwa mu Malaki essuula esatu. Ezeekyeri akkiriziganya n’ekyo, kubanga bannabbi bonna bakkiriziganya wamu.

And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. Ezekiel 37:24–27.

Ate Dawudi omuddu wange aliba kabaka waabwe; era bonna baliba n’omusumba omu. Era balitambulanga mu biramuzi byange, ne bakuuma ebiragiro byange, ne babikola. Era balibeera mu nsi gye nawa omuddu wange Yakobo, gye baabeeranga bajjajjammwe; era balibeerangamu, bo n’abaana baabwe n’abaana ba baana baabwe emirembe gyonna; era omuddu wange Dawudi aliba omulangira waabwe emirembe gyonna. Era ndikola nabo endagaano ey’emirembe; eriba endagaano etaggwaawo eri bo: era ndibateekawo, ne ndibayongera okuba bangi, era nditeeka ekifo ekitukuvu kyange wakati mu bo emirembe gyonna. Era weema yange eribeeranga nabo; ddala, nze nnaabanga Katonda waabwe, nabo banaabanga abantu bange. Ezeekyeri 37:24-27.

It is Christ that erects the temple.

Kirisito y'azimba yeekaalu.

And speak unto him, saying, Thus speaketh the Lord of hosts, saying, Behold the man whose name is The BRANCH; and he shall grow up out of his place, and he shall build the temple of the Lord: Even he shall build the temple of the Lord; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both. And the crowns shall be to Helem, and to Tobijah, and to Jedaiah, and to Hen the son of Zephaniah, for a memorial in the temple of the Lord. And they that are far off shall come and build in the temple of the Lord, and ye shall know that the Lord of hosts hath sent me unto you. And this shall come to pass, if ye will diligently obey the voice of the Lord your God. Zechariah 6:12–15.

Era mumugambe nti, Bw’ati bw’ayogera Mukama w’eggye nti, Laba, omusajja erinnya lye ye Ettabi; era alimerera okuva mu kifo kye, era anazimba yeekaalu ya Mukama: Weewaawo, ye anazimba yeekaalu ya Mukama; era anaatikka ekitiibwa, era anatuula n’afuga ku ntebe ye ey’obwakabaka; era aliba kabona ku ntebe ye: era obuteesa bw’emirembe bunaabeerawo wakati wa bombi. Era engule ziba za Helem, ne Tobiya, ne Yedaaya, ne Hen mutabani wa Zefaniya, okubeeranga ekijjukizo mu yeekaalu ya Mukama. Era abo abali ewala bajja okujja ne bazimba mu yeekaalu ya Mukama, era munaategeera nti Mukama w’eggye antumye gyemuli. Era kino kinaatuukirira bwe munaagondera ddala eddoboozi lya Mukama Katonda wammwe. Zekaliya 6:12-15.

Christ is the BRANCH, and He identified that if they destroyed His temple that He would raise it in three days, to which the Jews replied that it took forty-six years to build the temple.

Kristo ye ETTABI, era yategeeza nti bwe bandimenya yeekaalu ye, agiyimusa mu nnaku ssatu, Abayudaaya ne baddamu nti yeekaalu yazimbibwa mu myaka amakumi ana mu mukaaga.

Then answered the Jews and said unto him, What sign showest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? John 2:18–20.

Awo Abayudaaya ne bamuddamu ne bamugamba nti, Akabonero ki otulaga, kubanga okola ebintu bino? Yesu n’abaddamu n’abagamba nti, Mumenyeeni yeekaalu eno, nange mu nnaku ssatu ndigizimba nate. Awo Abayudaaya ne bagamba nti, Yeekaalu eno yazimbibwa okumala emyaka amakumi ana mu mukaaga, naawe oligizimba nate mu nnaku ssatu? Yokaana 2:18-20.

Christ was speaking of His body in the passage, but all the prophets are speaking more about the last days than the days in which they lived. The resurrection of Christ on the third day, represented the resurrection of the dead bones during the outpouring of the Holy Spirit in the Midnight Cry. The rain that is the subject of Elijah’s testimony, was manifested during the climax of his confrontation with the prophets of Baal and Ashtaroth. It was then demonstrated that the God of Elijah was the true God, and also that Elijah was the true prophet.

Mu kitundu ekyo, Kristo yali ayogera ku mubiri gwe, naye bannabbi bonna boogera nnyo ku nnaku ez'oluvannyuma okusinga ku nnaku ze baalimu. Okuzuukira kwa Kristo ku lunaku olw'okusatu, kyakiikirira okuzuukira kw'amagumba agafu mu kiseera ky'okufukibwa kw'Omwoyo Omutukuvu ekya Okukaaba okw'omu ttumbi l'ekiro. Enkuba Eriya gye yajuliza, yeyoleka mu ntikko y'okuttunka kwe n'abannabbi ba Baal ne Ashtaroth. Awo ne kyeyoleka nti Katonda wa Eriya ye Katonda ow'amazima, era nti Eriya yali nnabbi ow'amazima.

At the arrival of the first disappointment, it was manifested that the Protestants had become false prophets, as typified by the prophets of Baal and Ashtaroth. The tarrying time then began, and led to the message of the Midnight Cry, that led to Christ suddenly coming to His temple. The Midnight Cry is represented by Ezekiel’s message that brings the bones up as a mighty army. Moreover, during that period (forty-six years), the two sticks were to be joined together to produce one nation, with one king.

Okwenyamira okw’olubereberye bwe kwatuuka, kyalabika nti Abaaprotestanti baali baafuuse bannabbi ab’obulimba, nga bwe kifaananyizibwa mu bannabbi ba Baali ne Asitarosi. Awo ekiseera eky’okulindirira ne kikatandika, ne kireetera obubaka bw’Enduulu ey’omu ttumbi l’ekiro, obwatuusa Kristo okujja mangu ddala mu yeekaalu ye. Enduulu ey’omu ttumbi l’ekiro ekiikirirwa obubaka bwa Ezekyeri obuleetawo amagumba okuzukuka ne bafuuka eggye ery’amaanyi. Era, mu kiseera ekyo (emyaka amakumi ana mu mukaaga), emiti ebiri gyagattibwa wamu okufuuka eggwanga limu, nga lirina kabaka omu.

The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these? Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. Ezekiel 37:15–23.

Ekigambo kya Mukama ne kijja gyendi nate, nga kigamba, Ate ggwe, mwana w’omuntu, twala omuggo gumu, owandiikeeko nti, Owa Yuda, n’abaana ba Isirayiri abamwegattako: oluvannyuma otwale omuggo omulala, owandiikeeko nti, Owa Yusufu, omuggo gwa Efulayimu, n’ennyumba yonna ya Isirayiri abamwegattako: Era oziggatte, ozifuule omuggo gumu; era gibe bimu mu mukono gwo. Era abaana b’abantu bo bwe banaayogera naawe nga bagamba nti, Totulaga kye kitegeeza ebyo? Obagambe nti, Bw’ati bw’ayogera Mukama Katonda; Laba, ndittwala omuggo gwa Yusufu oguli mu mukono gwa Efulayimu, n’ebika bya Isirayiri abamwegattako, ne mbateeka wamu naye, n’omuggo gwa Yuda, ne ngufuula omuggo gumu, era gibe bimu mu mukono gwange. Era emiggo gy’onoowandiikako gibe mu mukono gwo mu maaso gaabwe. Era obagambe nti, Bw’ati bw’ayogera Mukama Katonda; Laba, ndiggya abaana ba Isirayiri wakati mu mawanga mwe bagenze, ne mbakuŋŋaanya okuva ku buli luuyi, ne mbaleeta mu nsi yaabwe: Era ndibafuula eggwanga limu mu nsi ku nsozi za Isirayiri; era kabaka omu aliba kabaka wabwe bonna: so tebaliba nate amawanga abiri, so tebagabibwamu nate ddala mu bwakabaka bubiri: So tebeeyonoonyanga nate n’ebifaananyi byabwe, newaakubadde n’ebintu byabwe eby’omuzizo, newaakubadde n’obujeemu bwabwe bwonna: naye ndibanunula okuva mu bifo byonna mwe babeera mwe baayonoona, era ndibatukuza: balibeera bantu bange, nze nnaaba Katonda waabwe. Ezekyeri 37:15-23.

The two sticks which the widow was gathering in advance of Elijah’s rain at the Midnight Cry, were the northern and southern kingdoms of Israel that had been scattered and were to be gathered into one nation on October 22, 1844, when the antitypical Day of Atonement began, for the promise was that at that time God “will cleanse them.” The cleansing, representing the Investigative Judgment, began at that time. That gathering of the two sticks must be understood correctly, for God always illustrates the end of a thing with the beginning of a thing.

Emiti ebiri omukyala afiriddwa bba gye yali ng’akuŋŋaanya nga tannaba kutuuka enkuba ya Eriya mu kiseera ky’Enduulu ey’omu ttumbi ly’ekiro, gye gaali obwakabaka obw’omumambuka n’obw’amaserengeta eby’Isirayiri ebyali bisaasanyiziddwa era ebyali bigenda okuŋŋaanyizibwa wamu okufuuka eggwanga limu ku October 22, 1844, lwe watandika Olunaku olutuufu olw’Okutangiririrwa, kubanga okusuubiza kwali nti mu kiseera ekyo Katonda ‘abalitukuza.’ Okutukuza okwo, okukiikirira Omusango ogw’Okunoonyereza, kwatandika mu kiseera ekyo. Okukuŋŋaanya kw’emiti ebiri okwo kuteekwa okutegeerwa bulungi, kubanga Katonda bulijjo alaga enkomerero y’ekintu ng’akozesa entandikwa yaakyo.

1844, was the end of the two kingdoms of Israel, for they had then become one kingdom, spiritual Israel, and they were from that point on only to be one nation. That history was illustrated by the beginning history when they had become two nations, which is the history of the rebellion of Jeroboam.

Mu 1844, enkomerero y’obwakabaka obubiri bwa Isirayiri yatuuka, kubanga mu kiseera ekyo baali bafuuse obwakabaka obumu, Isirayiri ey’omwoyo, era okuva olwo ne babeera eggwanga limu lwokka. Ebyafaayo ebyo byalabirizibwa mu byafaayo ebyasooka, bwe baafuuka amawanga abiri, nga kwe ebyafaayo eby’obujeemu bwa Yerobowaamu.

The history of Jeroboam’s counterfeit system of worship must also be illustrated at the end of his kingdom. Aaron’s rebellion in the beginning of ancient Israel and Jeroboam’s rebellion at the beginning of the northern kingdom, represent the rebellion of 1863, and 1863 is only clearly understood when the end of Jeroboam’s kingdom, as represented by the joining of the two sticks, is also laid over the top of 1863. It is then that 1863 is clearly seen to be represented as a generation that erected an image of jealousy.

Ebyafaayo by’enkola ey’okusinza ey’obulimba eya Yerobowaamu birina okulabisibwa ne ku nkomerero y’obwakabaka bwe. Okujeemera kwa Alooni mu ntandikwa ya Isirayiri ey’edda n’okujeemera kwa Yerobowaamu mu ntandikwa y’obwakabaka obw’amambuka, ebyo ebyombi biyimirira okujeemera kwa 1863, era 1863 kitegeerekeka bulungi bokka nga enkomerero y’obwakabaka bwa Yerobowaamu, nga ekiragibwa mu kwegatta kw’emiti ebiri, nayo etekeddwa waggulu wa 1863. Awo lwe 1863 erabikika bulungi nga kiyimirirwa ng’emulembe ogwaateekawo ekifaananyi eky’obugganyi.

We will continue this study in the next article.

Tujja kugenda mu maaso n’okunoonyereza kuno mu kiwandiiko ekiddako.

“But not only does this simile of the dry bones apply to the world, but also to those who have been blessed with great light; for they also are like the skeletons of the valley. They have the form of men, the framework of the body; but they have not spiritual life. But the parable does not leave the dry bones merely knit together into the forms of men; for it is not enough that there is symmetry of limb and feature. The breath of life must vivify the bodies, that they may stand upright, and spring into activity. These bones represent the house of Israel, the church of God, and the hope of the church is the vivifying influence of the Holy Spirit. The Lord must breathe upon the dry bones, that they may live.

Naye si ku nsi yokka kwe kikwatako ekifaananyi kino eky’amagumba amakalu, wabula ne ku abo abaafunye omukisa w’ekitangaala ekinene; kubanga nabo bali ng’amagumba agali mu kiwonvu. Balina enfaanana y’abantu, entegeka y’omubiri; naye tebalina obulamu bw’omwoyo. Naye olugero terireka amagumba amakalu nga gagattiddwa wamu mu nfaanana z’abantu zokka; kubanga tekimala nti ebitundu by’omubiri n’endabika bikyenkana bulungi. Omukka gw’obulamu gulina okuzzaamu obulamu emibiri, zinyimirire obutereevu era zisituke mu by’okukola. Amagumba gano gakiikirira ennyumba ya Isirayiri, ekkanisa ya Katonda, era essuubi ly’ekkanisa ye buyinza bw’Omwoyo Omutukuvu obuzzaamu obulamu. Mukama ateekwa okufuuwa omukka ku magumba amakalu, galyoke gafune obulamu.

“The Spirit of God, with its vivifying power, must be in every human agent, that every spiritual muscle and sinew may be in exercise. Without the Holy Spirit, without the breath of God, there is torpidity of conscience, loss of spiritual life. Many who are without spiritual life have their names on the church records, but they are not written in the Lamb’s book of life. They may be joined to the church, but they are not united to the Lord. They may be diligent in the performance of a certain set of duties, and may be regarded as living men; but many are among those who have ‘a name that thou livest, and art dead.’

Omwoyo wa Katonda, n’amaanyi gaagwo ag’awa obulamu, ateekwa okuba mu buli muntu, okusobola okuleetera omisipa gyonna egy’Omwoyo n’eminywaayi okubeera mu nkola. Bwali tewali Omwoyo Omutukuvu, nga tewali n’omukka gwa Katonda, eddamu ly’omutima liba lisirise, era wabaawo okufiirwa obulamu bw’Omwoyo. Abantu bangi abatali n’obulamu bw’Omwoyo, amannya gaabwe gali mu byawandiikibwa by’ekkanisa, naye tebawandiikiddwa mu kitabo ky’obulamu eky’Omwana gw’Endiga. Bayinza okuba nga beegattiddwa ku kkanisa, naye tebeegattiddwa ne Mukama. Bayinza okuba abanyiikivu mu kutuukiriza ebisaanibwa ebimu, ne balabibwa ng’abantu abalamu; naye bangi bali mu abo abalina ‘erinnya nti oli mulamu, naye ofudde.’

“Unless there is genuine conversion of the soul to God; unless the vital breath of God quickens the soul to spiritual life; unless the professors of truth are actuated by heaven-born principle, they are not born of the incorruptible seed which liveth and abideth forever. Unless they trust in the righteousness of Christ as their only security; unless they copy His character, labor in His spirit, they are naked, they have not on the robe of His righteousness. The dead are often made to pass for the living; for those who are working out what they term salvation after their own ideas, have not God working in them to will and to do of His good pleasure.

Bwe kiba nga tewali kukyuka okw’amazima ddala kw’emmeeme eri Katonda; bwe kiba nga omukka ogw’obulamu ogwa Katonda teguzukusa emmeeme mu bulamu bw’omwoyo; bwe kiba nga abo abagamba nti bali mu mazima tebakulemberwa misingi egivudde mu ggulu, tebazalibwa ku mbeu eteyonooneka, eriramu era erisigalawo emirembe gyonna. Bwe baba tebateeka obwesige bwabwe mu butuukirivu bwa Kristo ng’obukuumi bwabwe bwokka; bwe batafaananyiza enneyisa ye, ne bakolera mu Mwoyo gwe, bali bwereere; tebambadde olugoye lw’obutuukirivu bwe. Ebiseera bingi, abafu balowoozebwa ng’abalamu; kubanga abo abakolerera kye bayita obulokozi nga bagoberera endowooza zaabwe bo, tebalina Katonda akolera mu bo okwagala n’okukola ebyo by’ayagala.

“This class is well represented by the valley of dry bones Ezekiel saw in vision.” Review and Herald, January 17, 1893.

"Ekibinja kino kifaananyizibwa bulungi n'ekiwonvu ky'amagumba amakalu Ezekyeri kye yalaba mu kwolesebwa." Review and Herald, Januwale 17, 1893.