In 1856 the light of the “seven times” was unsealed and by 1863 that light was rejected. The prophet from Judah brought the light to wicked king Jeroboam, and Jeroboam rejected the light. Isaiah brought the same light to wicked king Ahaz, and he also rejected the light. For refusing the light associated with the pool of Shiloah, the kingdoms of both Jeroboam (the northern) and Ahaz (the southern) were taken into slavery by a king from the north in 723 BC, and 677 BC respectively.
Mu 1856 ekitangaala ky’‘emirundi musanvu’ kyaggulwawo, era mu 1863 ekitangaala ekyo kyagaanyizibwa. Nnabbi ava e Yuda yaleeta ekitangaala eri kabaka omubi Yerobowaamu, naye Yerobowaamu n’agaana ekitangaala. Isaaya yaleeta ekitangaala kye kimu eri kabaka omubi Ahaazi, era naye n’agaana ekitangaala. Olw’okugaana ekitangaala ekikwatagana n’ekidiba kya Shiloah, kabaka ava mu amambuka n’atwala mu buddu obwakabaka bwa Yerobowaamu (obw’amambuka) n’obwa Ahaazi (obw’amaserengeta): obw’amambuka mu 723 BC, n’obw’amaserengeta mu 677 BC.
Moses, in Aaron’s rebellion; Isaiah with Ahaz and Jeremiah with other kings, represented the faithful of Millerite history who were all representing the messengers of light in the last-day rebellion. The “first” last-day crisis of 1863, and the “last” last-day crisis of the “great earthquake” of Revelation chapter eleven (the soon-coming Sunday law), are represented by all these prophetic lines. The prophet from Judah represents a prophet that backslid from his responsibility, and ends up buried in the same grave as apostate Protestantism. His death and his burial were in response to his choosing to eat and drink the diet of the lying prophet of Bethel.
Musa, mu bujeemu bwa Alooni; Isaaya awamu ne Akazi, ne Yeremiya awamu n’abakabaka abalala, baakiikirira abeesigwa mu byafaayo by’Abamillerite, aba bonna abaakiikiranga ababaka b’ekitangaala mu bujeemu bw’ennaku ez’enkomerero. Ekigezo “ekisooka” eky’ennaku ez’enkomerero eky’omwaka gwa 1863, n’ekigezo “ekisembayo” eky’ennaku ez’enkomerero eky’“ekikankano ekinene” eky’Okubikkulirwa essuula kkumi n’emu (etteeka lya Sande erijja mangu), bikiikirirwa mu mirongo gino gy’obunnabbi gyonna. Nnabbi ow’e Yuda akiikirira nnabbi eyava ku buvunaanyizibwa bwe, era n’aggwa aziikiddwa mu ntaana emu ne Protesitanti eyava mu ddiini. Okufa kwe n’okuzziikibwa kwe kwava ku kusalawo kwe okulya n’okunywa ku mmere n’ebyokunywa by’omunnabbi omulimba ow’e Bethel.
The judgment of being overcome by the papacy (the king of Assyria) at the Sunday law, that was typified by the scattering of the northern and southern kingdoms of Jeroboam and Ahaz, aligns with the fate of the Judean prophet, for he died between a “lion” and an “ass.” The “lion” is the symbol of Babylon which in the last days is the papacy.
Omusango ogw’okuwangulwa mu mikono gy’Obwa Papa (kabaka w’e Asuliya) mu kiseera ky’etteeka lya Sande, ogwalagibwa mu kifaananyi ky’okusasanyizibwa kw’obwakabaka obwa mu bukiikakkono n’obwa mu bukiikaddyo bwa Yerobowaamu ne Akazi, gukwatagana n’ebyatuuka ku nnabbi ow’e Yuda, kubanga yafa wakati wa “mpologoma” n’ “endogoyi.” “Mpologoma” ke kabonero ka Babulooni, era mu nnaku ez’oluvannyuma Babulooni ye Obwa Papa.
And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, to wit, for the prophet whom he had brought back. And when he was gone, a lion met him by the way, and slew him: and his carcase was cast in the way, and the ass stood by it, the lion also stood by the carcase. And, behold, men passed by, and saw the carcase cast in the way, and the lion standing by the carcase: and they came and told it in the city where the old prophet dwelt. And when the prophet that brought him back from the way heard thereof, he said, It is the man of God, who was disobedient unto the word of the Lord: therefore the Lord hath delivered him unto the lion, which hath torn him, and slain him, according to the word of the Lord, which he spake unto him. And he spake to his sons, saying, Saddle me the ass. And they saddled him. And he went and found his carcase cast in the way, and the ass and the lion standing by the carcase: the lion had not eaten the carcase, nor torn the ass. And the prophet took up the carcase of the man of God, and laid it upon the ass, and brought it back: and the old prophet came to the city, to mourn and to bury him. And he laid his carcase in his own grave; and they mourned over him, saying, Alas, my brother! And it came to pass, after he had buried him, that he spake to his sons, saying, When I am dead, then bury me in the sepulchre wherein the man of God is buried; lay my bones beside his bones: For the saying which he cried by the word of the Lord against the altar in Bethel, and against all the houses of the high places which are in the cities of Samaria, shall surely come to pass. 1 Kings 13:11–32.
Era kyava kibeera nti, bwe yamala okulya omugaati era bwe yamala okunywa, n’amusibira endogoyi, ye nnabbi gwe yali amuddiza. Bwe yavaawo n’agenda, empologoma n’emusisinkana mu kkubo n’emutta; omulambo gwe ne gusuulibwa mu kkubo, endogoyi ne eyimirira okumpi nagwo, era n’empologoma nayo n’eyimirira awali omulambo. Era, laba, abantu ne bayita, ne balaba omulambo ogusuuliddwa mu kkubo, n’empologoma eyimiridde awali omulambo; ne bajja ne babitegeeza mu kibuga mwe yali abeera nnabbi omukadde. Awo nnabbi eyamuddiza okuva mu kkubo bwe yawulira ebyo, n’agamba nti, Ye musajja wa Katonda eyatawuliriza ekigambo kya Mukama; kyenvudde Mukama amumuwadde mu mukono gw’empologoma eyamucakaza n’emutta, ng’ekigambo kya Mukama bwe kyayogerwa gy’ali. N’ayogera eri batabani be, n’agamba nti, Munsibire endogoyi. Ne bamusibira endogoyi. N’agenda n’asanga omulambo gwe gusuuliddwa mu kkubo, n’endogoyi n’empologoma nga bayimiridde awali omulambo: empologoma teyali eridde omulambo, so nga teyali ecakazizza endogoyi. Nnabbi n’atwala omulambo gw’omusajja wa Katonda, n’aguteeka ku ndogoyi, n’aguzza; n’addayo mu kibuga n’amukungubagira n’amuzika. N’amuteeka mu ntaana ye; ne bamukungubagira ne bagamba nti, Ayi, muganda wange! Bwe yamala okumuzika, n’agamba batabani be nti, Bwe ndifa, munaanziika mu ntaana mwe baziikidde omusajja wa Katonda; mussa amagumba gange kumpi n’amagumba ge: Kubanga ekigambo kye yalangirira mu kigambo kya Mukama ku kyoto ekiri e Beseri, ne ku nnyumba zonna ez’ebifo ebigulumivu eziri mu bibuga bya Samaliya, kirituukirira ddala. 1 Bakabaka 13:11-32.
The Judean prophet died between two symbols. The lion is a symbol of Babylon, and modern Babylon in the last days is the King of the North, who comes to his end with none to help in Daniel chapter eleven, verse forty-five. The mark of his authority is the worship of the sun, which is the fourth abomination, and where the fourth generation of Laodicean Adventism is portrayed as bowing toward the sun in Ezekiel chapter eight. In Miller’s dream he was shown that not only did the jewels get scattered and covered up, but also that the casket itself, which represented the Bible, was also torn apart.
Nnabbi ow’e Yuda yafa mu wakati w’obubonero bubiri. Empologoma ye kabonero ka Babulooni, era Babulooni ey’omu nnaku ez’enkomerero ye Kabaka ow’Obukiikakkono, atuuka ku nkomerero nga tewali amuyamba, mu kitabo kya Danieri essuula ey’ekkumi n’emu, olunyiriri olw’ana mu ttaano. Akabonero k’obuyinza bwe kwe kusinza enjuba, ekyo ekinyinyizibwa eky’okuna; era mu kitabo kya Ezekyeri essuula ey’omunaana, omulembe ogw’okuna ogw’Abadiventisti ba Laodikiya gulagibwa nga guvuunama eri enjuba. Mu kirooto kya Miller, yalagiddwa nti si mayinja g’omuwendo gaasasaanyizibwa ne gakubikibwa byokka, naye era ne kasanduku kennyini akaakiraga Bayibuli nako kaamenyamenyebwa.
In the third generation of Adventism the work of introducing the use of the so-called modern translations of the Bible was promoted by the leadership of Adventism. Those so called modern translations were derived from a corrupted set of manuscripts that are promoted by the theologians of the man of sin, and apostate Protestantism. Miller’s casket was the King James Version that was translated from the uncorrupted manuscripts.
Mu mulembe ogw’okusatu ogw’Obudiventisti, omulimu ogw’okuyingiza mu nkola okukozesa ebyo bye bayita nti enkyusa za Baibuli ez’omu mulembe gwatumbibwa obukulembeze bw’Obudiventisti. Ezo bye bayita enkyusa za mulembe zaava mu mukuŋaanya gw’ebiwandiko ebyononese, ogutumbibwa abakugu b’eddiini ab’omusajja ow’ekibi n’ObuProtestanti obujeemu. Essanduuko ya Miller yali Enkyusa ya King James eyakyusibwa okuva ku biwandiko ebitonnonefu.
By the fourth generation of Laodicean Adventism, the church had joined the World Council of Churches, a confederacy of the Roman church and her daughters. Adventism argued for years, for the benefit of their sleeping flock, that they were simply “observers,” at the World Council of Churches, until the bylaws of the evil confederacy revealed that the status of an “observer,” represents a full voting member!
Mu mulembe ogw’okuna ogwa Obwadiventisti bwa Laodikiya, ekkanisa yali yegasse ku Olukiiko lw’Amakanisa ag’ensi yonna, omukago gw’ekkanisa ey’e Loma n’abaana baayo. Obwadiventisti okumala emyaka mingi, ku lwa kisibo kyabwe ekwebase, baagamba nti baali ba “balabi” bokka mu Olukiiko lw’Amakanisa ag’ensi yonna, okutuusa lwe amateeka agalambika omukago omubi galaga nti omutendera ogwa “omulabi” kitegeeza memba omujjuvu alina obuyinza obw’okulonda!
In their fourth generation they twice awarded the “man of sin” a gold medal. At least one of the medals was imprinted with the Catholic understanding of the Second Coming of Christ, portraying Jesus placing His foot upon the earth at His return, and it included a Catholic sun-halo behind Christ, and the Catholic abridgment of the fourth commandment, which simply stated, “remember the Sabbath.” In a court proceeding (which is a legal pronouncement), the President of the General Conference gave testimony where he identified that the Seventh-day Adventist church used to believe the papacy was the antichrist, but that his church had long ago assigned that belief “to the historical trash heap.”
Mu zzadde lyabwe erya nnya baawa “omusajja w’ekibi” emeddaali ya zaabu emirundi ebiri. Wakiri emeddaali emu yali ekubibwako okutegeera kw’Abakatoliki ku Kujja kwa Kristo okw’okubiri, nga kulaga Yesu ng’ateeka ekigere kye ku nsi ng’akomewo, era ng’irimu oluziga lw’omusana olw’Abakatoliki oluli emabega wa Kristo, ne kufupikibwa kw’Abakatoliki kw’ekiragiro eky’okuna, okwabadde kugamba bwokka nti, “jjukira Ssabbiiti.” Mu nteekateeka y’ekkooti (eky’okulangirira mu mateeka), Pulezidenti wa Kkonferensi Enkulu yawadde obujulizi nga bw’alaga nti Ekkanisa ya Abaadiventisi ab’Olunaku Olw’omusanvu yali yakkiriza nti obwa Papa bwe bwa Antikulisito, naye nti ekkanisa ye dda nnyo yali esuulidde okukkiriza okwo “mu kasasiro w’ebyafaayo.”
The fourth abomination (generation) is where the twenty-five leaders of the church of Jerusalem bow to the sun. The progressive abominations began with the image of jealousy that was set up at the entry, marking the beginning. The prophet from Judah ends up buried with apostate Protestantism, and the lion (Babylon) slays him, for he reverted to the methodology of apostate Protestantism, and is therefore unable to recognize that it is Rome that establishes the vision, and where there is no vision established by the symbol of the man of sin, you ultimately end up on the side of the man of sin.
Omuzizo ogw’okuna (olulyo) kwe kuba abakulembeze amakumi abiri mu etaano b’ekkanisa e Yerusaalemi bavuunamira enjuba. Emizizo egyeyongerayongera byatandika n’ekifaananyi ky’obuggya ekyateekebwa ku mulyango gw’okuyingiriramu, ne kiba akabonero ak’okutandika. Nnabbi ava e Yuda amaliriza n’aziikibwa wamu n’obupurotesitanti obujeemu, era empologoma (Babulooni) emutta, kubanga yaddamu ku nkola y’obupurotesitanti obujeemu, n’olwekyo tasobola kumanya nti Loma ye eteekaawo okwolesebwa; era we watabaawo okwolesebwa okuteekeddwawo mu kabonero k’omuntu w’ekibi, oluvannyuma ojja kumaliriza ng’oli ku ludda lw’omuntu w’ekibi.
“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.” Kress Collection, 105.
"Abo ababuusabuusibwa mu kutegeera kwabwe kw'ekigambo, era abalemwa okulaba amakulu ga Anti-Kristo, balijja ddala okweyimiriza ku ludda lwa Anti-Kristo." Kress Collection, 105.
The Judean prophet was buried with the lying prophet of Bethel, who identified him as his “brother,” and he was found dead between two symbols. The “lion” represented his failure to understand the antichrist, and the “ass” is a symbol of Islam. Laodicean Adventism has already demonstrated through its silence concerning September 11, 2001, that it does not recognize that the subject of Islam of the third Woe is the Midnight Cry, latter rain message. Failure to recognize the message of the latter rain, is death! The latter rain began on September 11, 2001 when the mighty angel of Revelation eighteen descended, when the great buildings of New York City were thrown down. The “rain” is a message, and the message must be recognized to receive it.
Nnabbi ow’e Yuda yaziikibwa awamu n’ennabbi ow’obulimba ow’e Bethel, eyamuyita "muganda we," era n’azuulibwa nga afudde wakati w’obubonero bubiri. “Empologoma” yalaga okulemererwa kwe okutegeera Anti-Kristo, ate “endogoyi” ye kabonero ka Isilamu. Obu-Adiventisi obwa Laodikeya bulaze dda, mu kusirikirira kwabwo ku Septemba 11, 2001, nti tebutegeera nti ensonga ya Isilamu ey’omu kibonerezo eky’okusatu ye Okukaaba okw’ettumbi ly’ekiro, obubaka bw’enkuba ey’enkomerero. Okulemererwa okutegeera obubaka bw’enkuba ey’enkomerero, kwe kufa! Enkuba ey’enkomerero yatandika nga Septemba 11, 2001, bwe yakka malayika omuzira owa Okubikkulirwa ekkumi n’omunaana, nga amayumba amanene ag’e New York City gaasambuddwa wansi. “Enkuba” ye bubaka, era obubaka bulina okutegeerwa okusobola okulifuna.
“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. [Isaiah 61:11 quoted.] The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
Tetuteekwa kulindirira emvula ey’oluvannyuma. Ejja ku bonna abaanategeera ne beeyambisa omusulo n’emvudde z’ekisa ebigwa ku ffe. Bwe tukungaanya ebitundutundu by’ekitangaala, bwe tusiima okusaasira kwa Katonda okwesigika, ayagala nnyo tubeere bamwesiga, olwo buli kisuubizo kijja kutuukirizibwa. [Isaaya 61:11 bwe gamba.] Ensi yonna ejja kujjula ekitiibwa kya Katonda. The Seventh-day Adventist Bible Commentary, voliyumu 7, omuko 984.
The “whole earth” knows what happened on September 11, 2001, but in order to receive the message that begins there and ultimately lightens the whole earth with God’s glory, the message must be recognized. The word “recognize,” means “to recollect or recover the knowledge of, either with an avowal of that knowledge or not. We recognize a person at a distance, when we recollect that we have seen him before, or that we have formerly known him. We recognize his features or his voice.” Webster’s 1828 Dictionary.
“Ensi yonna” emanyi ebyo ebyabaawo ku September 11, 2001, naye okusobola okufuna obubaka obutandikira eyo era ne bukoma nga butangaza ensi yonna n’ekitiibwa kya Katonda, obubaka buno bulina okutegeerwa. Ekigambo “recognize,” kitegeeza “okujjukira oba okuzza mu magezi okumanya ku kintu, nga oyinza okwatura okumanya okwo oba nedda. Tutegera omuntu nga ali wala, bwe tujjukira nti twamulabye dda oba nti twamumanyi edda. Tumumanya ku ndabika ye oba ku ddoboozi lye.” Eddikisonale ya Webster ey’omwaka gwa 1828.
The only way that a Laodicean Adventist can recognize the latter rain message that arrived on September 11, 2001, is if they recognize that they have seen the same manifestation of divine power in the past. On August 11, 1840 the mighty angel of Revelation ten descended, when the prophecy of the second Woe of Islam was fulfilled. That history was perfectly repeated when on September 11, 2001 the mighty angel of Revelation eighteen descended when the prophecy of the third Woe of Islam was fulfilled, and the failure to recognize Islam of the third Woe, is to be carried by the wild Arabian ass to the death that is brought about by the lion of modern Babylon.
Engeri yokka omudiventisiti wa Laodikiya gy’asobola okutegeera obubaka bw’enkuba ey’enkomerero obwatuuka nga September 11, 2001, ye singa amanyi nti edda yalabye okulabikirako okwe kimu kw’amaanyi ga Katonda. Ku August 11, 1840 malaika ow’amaanyi owa Okubikkulirwa ekkumi yakka, nga bwatuukirira obunnabbi bw’ennaku ey’okubiri ey’Isilamu. Ebyafaayo ebyo byaddiddwamu bulungi ddala, bwe waatuuka nga September 11, 2001, malaika ow’amaanyi owa Okubikkulirwa ekkumi n’omunaana n’akka, nga bwatuukirira obunnabbi bw’ennaku ey’okusatu ey’Isilamu; era obutamanyi Isilamu mu nnaku ey’okusatu, kitegeeza okutwalibwa endogoyi y’aw’Abarabu ey’omu nsiko okutuusibwa mu kufa okuleetebwa entale ya Babulooni ey’omulembe guno.
The drunkards of Ephraim, who cannot read the book that is sealed, cannot see the repetition of Millerite history, for that recognition is based upon the latter rain methodology of “line upon line.” The concept that the manifestation of the power of God in Millerite history is repeated in the last days cannot be sustained by the methodology of apostate Protestantism and Catholicism.
Abanywa omwenge ab’Efulayimu, abatayinza kusoma ekitabo ekisibiddwa, tebasobola kulaba okuddamu kwa byafaayo bya Millerite, kubanga okutegeera okwo kusinziira ku nkola ya “olunyiriri ku lunyiriri” ey’enkuba ey’enkomerero. Endowooza nti okulabika kw’amaanyi ga Katonda mu byafaayo bya Millerite kuddamibwa mu nnaku ez’enkomerero teyinza kuwagirwa na enkola y’ObuProtestanti obuvaamu newaakubadde ObuKatolika.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.
“Malayika ayungana mu kutangazibwa kw’obubaka bwa malayika ow’okusatu ajja okumasamasa ensi yonna n’ekitiibwa kye. Wano w’ategeezebwa omulimu ogunaagwira ensi yonna, ogw’amaanyi agatali ga bulijjo. Entambuza y’Okudda kwa Yesu ey’omu 1840–44 yali okweyoleka okw’ekitiibwa okw’amaanyi ga Katonda; obubaka bwa malayika ow’okusooka bwatwalibwa mu buli kitebe kya misiyoni mu nsi yonna, era mu mawanga agamu waaliwo okufaayo ku by’eddiini okusingira ddala okwakalabiddwa mu nsi yonna okuva mu Enkyukakyuka y’eddiini ey’ekyasa eky’ekkumi n’omukaaga; naye ebyo bijja kusukkulirwa entambuza ey’amaanyi ennyo eri wansi w’okulabula okwasembayo kw’obubaka bwa malayika ow’okusatu.” The Great Controversy, 611.
The blind leaders of modern Israel are forced by their methodology to reject the truth that there will be a repetition of the manifestation of the power of God in the last days, as was in former years.
Abakulembeze abazibe amaso ba Isirayiri ey’ensangi zino, enkola gye bakozesa ebawaliriza okugaana amazima nti mu nnaku ez’enkomerero walibaawo okuddamu okweyoleka kw’obuyinza bwa Katonda, nga bwe kyali mu myaka egy’edda.
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 211.
Wano tulaba nti ekkanisa—ekifo ekitukuvu kya Mukama—ye yasooka nnyo okuwulira ekikoono ky’obusungu bwa Katonda. Abasajja abakadde, abo Katonda be yawa omusana mungi era abaayimirira ng’abakuumi b’eby’omwoyo by’abantu, baali bahemudde obwesige obwabateekebwako. Baali bakkirizza nti tetusaanira kulindirira byewuunyo wadde okulabikirawo okw’enjawulo kw’amaanyi ga Katonda nga bwe kyali mu nnaku ez’edda. Embeera ziyuse. Ebigambo bino byanjiriza obutakkiriza bwabwe, ne bagamba nti: Mukama talikola bulungi, newankubadde obubi. Ali wa kisa nnyo okusalira abantu be omusango. Noolwekyo, ‘Emirembe n’obutebenkevu’ kye kiwulirwa okuva mu bantu abataliddamu okuyimusa eddoboozi lyabwe ng’ennyanga okulaga abantu ba Katonda ebyonoono byabwe, n’enju ya Yakobo ebibi byabwe. Embwa ezitaliiko ddoboozi, ezitaakaaba, ze ziwulira okusasulwa mu bwenkanya okuva eri Katonda eyasunguwaziddwa. Abasajja, abawala, n’abaana abato, bonna bazikirira wamu. Obujulizi, omuzingo 5, omuko 211.
The Laodicean blindness of the learned men who rule the unlearned of Jerusalem are unable to recognize the latter rain, for not only do they employ a corrupted biblical methodology, but the conclusions their false reasoning puts them in a position where they will deny any future manifestation of the power of God, as in former ages. Yet Malachi three identifies that when the Messenger of the Covenant purifies the sons of Levi, then the offering will be as in days of old.
Obuzibe bw’amaaso obwa Lawodikiya obw’abasomi abakulembera abatamenyesebwa ab’e Yerusaalemi bubalemesa okutegeera emvula ey’oluvannyuma, kubanga si kyokka nti bakozesa enkola eya Bayibuli eyonoonese, naye obumaliriza obuva mu kulowooza kwabwe okw’obulimba bubateeka mu mbeera ey’okugaana okweyoleka kwonna okw’omu maaso okw’amaanyi ga Katonda, nga bwe kyali mu mirembe egyayita. Naye Malaki essatu alaga nti Omubaka w’Endagaano bw’anaatukuza batabani ba Lewi, olwo ekiweebwayo kinaabanga nga mu nnaku ez’edda.
“The True Witness declares, ‘I know thy works.’ ‘Repent, and do the first works.’ This is the true test, the evidence that the Spirit of God is working in the heart to imbue you with his love. ‘I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.’ The church is like the unproductive tree which, receiving the dew and rain and sunshine, should have produced an abundance of fruit, but on which the divine search discovers nothing but leaves. Solemn thought for our churches! solemn, indeed, for every individual! Marvelous is the patience and forbearance of God; but ‘except thou repent,’ it will be exhausted; the churches, our institutions, will go from weakness to weakness, from cold formality to deadness, while they are saying, ‘I am rich, and increased with goods, and have need of nothing.’ The True Witness says, ‘And knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ Will they ever see clearly their condition?
Omujulirwa Omutuufu agamba nti, 'Mmanyi ebikolwa byo.' 'Wenenye, era okole ebikolwa ebyasooka.' Kino kye kigezo ekituufu, obujulizi nti Omwoyo wa Katonda akolera mu mutima okukujjuza mu kwagala kwe. 'Ndijja gy'oli mangu, ne nkiggya ekikondo ky'ettabaaza kyo mu kifo kyakyo, wabula nga wenenye.' Ekkanisa efaanana ng'omuti ogutazaala bibala, ogufuna omusulo, n'enkuba n'enjuba, ogwandibadde guleeta ebibala bingi, naye ogwo omuti bwe gunoonyebwa mu maaso ga Katonda, gusangibwa nga gulina ebikoola byokka. Kigambo ekizito eri makanisa gaffe! kizito ddala eri buli muntu! Obugumiikiriza n'okuwolerera kwa Katonda kwa kitalo; naye, 'bwe towenenya,' kujja okuggwawo; makanisa, n'ebitongole byaffe, bijja kugenda biva mu bunafu ne byeyongerera mu bunafu, okuva mu nkola ey'ekifaananyi ennyogoga ne bijja mu kufa, nga boogera nti, 'Ndi mugagga, era nnyongezeddwa mu by'obugagga, era sirina kye neetaaga.' Omujulirwa Omutuufu agamba nti, 'Era tomanyi nti oli wa nnaku ennyo, era omunaku, era omwavu, era muzibe w'amaaso, era mwereere.' Balijja ddala okulaba obulungi embeera yaabwe?
“There is to be in the churches a wonderful manifestation of the power of God, but it will not move upon those who have not humbled themselves before the Lord, and opened the door of the heart by confession and repentance. In the manifestation of that power which lightens the earth with the glory of God, they will see only something which in their blindness they think dangerous, something which will arouse their fears, and they will brace themselves to resist it. Because the Lord does not work according to their ideas and expectations, they will oppose the work. ‘Why,’ they say, ‘should not we know the Spirit of God, when we have been in the work so many years?’—Because they did not respond to the warnings, the entreaties of the messages of God, but persistently said, ‘I am rich, and increased with goods, and have need of nothing.’ Talent, long experience, will not make men channels of light, unless they place themselves under the bright beams of the Sun of Righteousness, and are called, and chosen, and prepared by the endowment of the Holy Spirit. When men who handle sacred things will humble themselves under the mighty hand of God, the Lord will lift them up. He will make them men of discernment—men rich in the grace of his Spirit. Their strong, selfish traits of character, their stubbornness, will be seen in the light shining from the Light of the world. ‘I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.’ If you seek the Lord with all your heart, he will be found of you.” Review and Herald, December 23, 1890.
Waliwo wakubeerawo mu makanisa okweyoleka okw’ekitalo kw’amaanyi ga Katonda, naye tekirikolera ku abo abatanafugama mu maaso ga Mukama, era abataggulawo oluggi lw’emitima gyabwe mu okwatura ebibi n’okwenenya. Mu kweyoleka kw’amaanyi ago ag’amanyisa ensi n’ekitiibwa kya Katonda, balirabamu kyokka ekintu kye mu buzibe bw’amaaso bwabwe balowooza nti kirimu obulabe, ekirina okukukumula entiisa zaabwe, ne beesimbawo okuliziyiza. Kubanga Mukama takola nga bwe balowooza na nga bwe basuubira, baligaanirira omulimu. ‘Lwaki,’ bagamba, ‘tetumanya Omwoyo wa Katonda, nga tumaze emyaka emingi mu mulimu?’—Kubanga tebaaddamu ku kulabula n’okwegayirirwa okwali mu bubaka bwa Katonda, naye nga beeyimiriza ne bagamba nti, ‘Ndi mugagga, era nnyongedde mu bintu, era sirina kye nnyetaaga.’ Talanta, n’obumanyirivu obuwanvu, tebinaabafuula abayitaamu ekitangaala, okuggyako nga beeteeka wansi w’emimuli egimya gy’Enjuba ey’Obutuukirivu, era ne bayitibwa, ne balondebwa, ne bategekezebwa olw’okuweebwa Omwoyo Omutukuvu. Bwe banafugama abantu abakola n’ebintu ebitukuvu wansi w’omukono ogw’amaanyi ogwa Katonda, Mukama alibayimusa. Alibafuula abantu abategeera—abagga mu ekisa ky’Omwoyo gwe. Ebikula by’obuntu byabwe eby’amaanyi eby’okwerowooza ku bwaabwe bokka, n’obukakanyavu bwabwe, birirabika mu musana ogwaka okuva ku Musana ogw’ensi. ‘Nja kujja gy’oli mangu, ne nsikula kikonge ky’ettabaaza kyo mu kifo kyakyo, wabula bw’otoneyenya.’ Bwe onoonya Mukama n’omutima gwo gwonna, alimusangibwa gy’oli. Review and Herald, Desemba 23, 1890.
The Judean prophet’s death is represented by both the “lion” of modern Babylon, which is the prophetic symbol that establishes the vision of prophetic history, and also by the “ass.” The first mention of Islam in the Scriptures is when Ishmael is introduced as a “wild man.”
Okufa kw’omunabbi ow’e Yuda kuyimirizibwa ne "empologoma" eya Babulooni ya kakati, nga kabonero k’obunnabbi akateekawo ekyolesebwa ky’ebyafaayo eby’obunnabbi, era ne "endogoyi". Olubereberye lw’okwogerwako ku Obusiraamu mu Ebyawandiikibwa Ebitukuvu lwe Isumaeri bw’ayanjulibwa nga "omusajja ow’omu nsiko".
And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:12.
Era anaabeera omusajja wa nsiko; omukono gwe gunaabanga ku buli muntu, n'omukono gwa buli muntu gunaabanga ku ye; era anaabeeranga mu maaso ga baganda be bonna. Olubereberye 16:12.
The rule of first mention in the Scriptures identifies that all the characteristics of the symbol be contained therein, for God’s Word is a seed, and a seed possesses all the DNA necessary to bring to fruition the entire plant. The word translated as “wild man,” is the word for the “wild Arabian ass.” The “ass” in the Scriptures of truth is one of the symbols of Islam.
Etteeka ly’okusooka okwogerwako mu Byawandiikibwa liraga nti ebiranga by’akabonero byonna bibeeramu, kubanga Ekigambo kya Katonda mbuto, era ebbuto erina DNA yonna eyetaagisa okuleeta ekimera kyonna okutuuka n’okubala ebibala. Ekigambo ekivvunuddwa ng’ “omusajja w’ensiko,” kye kigambo kya “endogoyi ey’ensiko ey’Abarabu.” “Endogoyi” mu Byawandiikibwa eby’amazima yeemu ku bubonero obulaga Obusiraamu.
The message of Ezekiel in chapter thirty-seven that brings the dead bones to life where they stand up as a mighty army, is the message of Islam of the third Woe, and that message is the message of the Midnight Cry of the last days. Sister White directly teaches that Christ’s triumphal entry into Jerusalem represented the message of the Midnight Cry.
Obubaka bwa Ezekyeri mu ssuula eya 37 obuleeta amagumba agafu okuddamu obulamu ne gagolokoka ne gayimirira ng’eggye ery’amaanyi, bwe bubaka bw’Obusiraamu obw’olutawaana olw’okusatu; era obwo bubaka bwe bubaka bw’Okukaaba okw’omu ttumbi ly’ekiro mu nnaku ez’enkomerero. Mukyala White ayigiriza butereevu nti okuyingira kwa Kristo okw’obuwanguzi mu Yerusaalemi kyayimirira obubaka bw’Okukaaba okw’omu ttumbi ly’ekiro.
“The midnight cry was not so much carried by argument, though the Scripture proof was clear and conclusive. There went with it an impelling power that moved the soul. There was no doubt, no questioning. Upon the occasion of Christ’s triumphal entry into Jerusalem, the people who were assembled from all parts of the land to keep the feast, flocked to the Mount of Olives, and as they joined the throng that were escorting Jesus, they caught the inspiration of the hour, and helped to swell the shout, ‘Blessed is he that cometh in the name of the Lord!’ [Matthew 21:9.] In like manner did unbelievers who flocked to the Adventist meetings—some from curiosity, some merely to ridicule—feel the convincing power attending the message, ‘Behold, the Bridegroom cometh!’” Spirit of Prophecy, volume 4, 250.
Okukaaba okw’essaawa ya ttumbi tekwasimbibwanga nnyo ku mpaka, newankubadde obukakafu obuva mu Byawandiikibwa bwali bulambulukufu era bumaliriza ensonga. Wali wamu nago amaanyi agatambuza omwoyo. Tewali kubuusabuusa, tewali na kwebuuza. Mu kiseera Kristo lwe yayingira Yerusaalemi mu buwanguzi, abantu abaali bakuŋaanyiziddwa okuva mu bitundu by’ensi byonna okukuuma embaga, ne beekubira mu bungi ku Olusozi lw’Azeyituuni, era bwe baayungana ku kibiina ekyali kiwerekera Yesu, ne bakwatibwa okukubirizibwa kw’essaawa eyo, ne bayamba okwongera eddoboozi ery’okukaaba nti, ‘Aweereddwa omukisa oyo ajja mu linnya lya Mukama!’ [Matayo 21:9.] Mu ngeri y’emu, abatakkiriza abaabeeranga beekubira mu bungi mu nkuŋaana z’Abadiventisiti—abamu lwa kwagala kumanya, abalala lwa okunyooma—baawulira amaanyi agakwasa obukakafu agali wamu n’obubaka nti, ‘Laba, Omuko ajja!’ Omwoyo gw’Obunnabbi, ekitundu 4, 250.
The Revelation of Jesus Christ is the final message that is unsealed in the last days and it includes Islam of the third Woe. When Christ, who is the message that is unsealed, entered Jerusalem, and thus typified the Midnight Cry of the last days, He was carried (His message was carried) by an “ass”. The final message of Christ’s righteousness is carried by Islam.
Okubikkulirwa kwa Yesu Kristo ye bubaka obw’enkomerero obubikkuliddwa mu nnaku ez’enkomerero, era bulimu Obusiraamu obwa zzaabi ery’okusatu. Kristo, era ng’oyo ye bubaka obubikkuliddwa, bwe yayingira Yerusaalemi, era bwe bityo n’afaananyiza Okukaaba okw’omu ttumbi w’ekiro okw’ennaku ez’enkomerero, yatwalibwa (obubaka bwe ne butwalibwa) ku ndogoyi. Obubaka obw’enkomerero obw’obutuukirivu bwa Kristo butwalibwa Obusiraamu.
Islam was, is, and will be a wild man, as represented by the wild Arabian ass, and any who wish to see (and there are many who don’t wish to see), can easily “recognize,” that the warfare that is now being carried out by Islam is wild insanity. The willingness to commit suicide, believing there will be some great sexual reward in the hereafter is satanic insanity. The first mention of Islam identified that Islam would be a wild man.
Obusiraamu bwali, buli, era bujja kubeera ‘omusajja wa nsiko’, nga bufananizibwa ng’endogoyi ey’Arabu ey’omu nsiko, era buli ayagala okulaba (nga waliwo bangi abatayagala kulaba) asobola mangu ‘okutegeera’ nti entalo ezikolebwa kakati mu linnya ly’Obusiraamu ze z’obulalu obw’ensiko. Okwagala okwetta, ng’akkiriza nti wajja kubaawo empeera ennene mu by’okwegatta mu nsi ejjayo, kyo kye ky’obulalu bwa Sitaani. Okusooka okwogerwako ku Busiraamu kwategeeza nti Obusiraamu bujja kubeera ‘omusajja wa nsiko’.
Islam’s warfare brings all mankind together to fight the escalating warfare of the third Woe. Islam is the prophetic logic for the implementation of a one-world government, and the globalists teach that they purposely introduced the Jews back into the land of Israel after World War Two, that they might use the ancient hatred of Islam towards the Jews to initiate a Third World War. The globalists believe, and have taught for decades, that they will need a Third World War to bring about their one-world government. The globalists’ corrupted motivations, as expressed with their own words, fits into the biblical role of Islam.
Olutalo lw’Obuyisiramu luyunga wamu abantu bonna okulwanyisa entalo ezikyeyongera ez’a Woe ey’okusatu. Obuyisiramu bwe nsonga y’obunnabbi ey’okussa mu nkola gavumenti emu y’ensi yonna, era abagolobalisti bayigiriza nti baakomyawo Abayudaaya mu nsi ya Isirayiri oluvannyuma lw’Entalo Ensi Yonna Eyookubiri nga bwe baagenderera, basobole okukozesa okukyawa okw’edda kw’Obuyisiramu eri Abayudaaya okutandikawo Entalo Ensi Yonna Ey’okusatu. Abagolobalisti bakkiriza, era badde bayigiriza okumala emyaka n’emyaka, nti banaabeetaaga Entalo Ensi Yonna Ey’okusatu okuleeta gavumenti emu y’ensi yonna gye baagala. Ebigendererwa by’abagolobalisti ebyonoonese, nga bwe byogereddwa mu bigambo byabwe bo, bikwatagana n’omudimu gw’Obuyisiramu oguli mu Bayibuli.
Possibly the most serious piece of Ishmael’s prophetic DNA, in the verse where he is first mentioned, is the fact that his spirit, which is the spirit of a “wild man,” “dwells in the presence of all his brethren.” The idea that it is only some sects of radical Islam that will be involved in the third Woe, does not square with God’s Word. The common politically correct view that there are a few bad apples in every religious persuasion, and that the majority of the Muslim religion are peace-loving citizens, does not agree with either their own holy book, or the Bible.
Kiyinza okuba nti ekisinga obuzito ku DNA ey’obunnabbi eya Ishmael, mu lunyiriri mwe asooka okwogerebwako, kye kino: nti omwoyo gwe, ogw’omusajja w’ensiko, gubeera mu maaso ga baganda be bonna. Endowooza nti amabinja amu gokka mu Obuyisiramu obukambwe ge gajja okwenyigira mu “Akabi ak’okusatu,” tegagendera wamu ne Kigambo kya Katonda. Endowooza abantu abangi gye bayita nti “politically correct” ey’ogerako nti mu buli ddiini wabulayo abatono ababi, era nti abasinga mu ddiini y’Obuyisiramu be batuuze abagaliza emirembe, tekikkiriziganya newankubadde ne kitabo kyabwe ekitukuvu newankubadde ne Baibuli.
The Koran teaches that it is the duty of every follower of Allah to bring the entire world into conformity to Sharia law, and the first mention of Islam in the book of Genesis identifies that the “wild man” spirit of Ishmael will be in every follower of Islam. The Koran directly teaches its adherents to feign decency when they live in areas where they do not yet have the ability to force their religious rule upon the population, much like Catholicism.
Kulaani eyigiriza nti obuvunaanyizibwa bwa buli mugoberezi wa Allah kwe kuleetera ensi yonna okugoberera amateeka ga Shariya, era okwogerwako okusooka kw’Isilamu mu kitabo ky’Olubereberye kulaga nti omwoyo gw’‘omusajja w’ensiko’ ogwa Isumaayiri gunaabeeranga mu buli mugoberezi w’Isilamu. Kulaani eyigiriza mu butereevu abagoberezi baayo okwefaananyiriza ng’abatuukirivu nga babeera mu bifo we bataannaba kufuna amaanyi okusindika ku bantu amateeka gaabwe ag’eddiini, nga bwe kiri mu Obukatoliki.
The prophet from Judah confronted Jeroboam when his kingdom was first inaugurated. Apostate Protestantism began in 1844, and it was immediately confronted by Millerite Adventism who had entered the Most Holy Place and discovered the law of God, including the seventh-day Sabbath. Millerite Adventism was told, as represented by Jeremiah, to return to God, but never to return to the “assembly of mockers.” The prophet from Judah was told to not return the same way he came, nor eat or drink the food of the lying prophet of Bethel, but he did so. The prophet from Judah’s death was symbolically placed between two symbols, that represented the papacy and Islam. Laodicean Adventism cannot see those two truths for in 1863, they poked out their own spiritual eyes, and began the process of covering the jewels and methodology employed by William Miller in order to establish the foundations of Adventism with counterfeit coins and jewels, and the methodology of apostate Protestantism and Catholicism.
Nnabbi ava e Judah yamusoomooza Jeroboam ng’obwakabaka bwe bwabadde bwasooka okuteekebwawo. ObuProtestanti obwajeemu bwatandika mu 1844, era amangu ddala ne busoomozebwa Adiventisimu ya Millerite, aba baali bayingidde mu Ekifo Ekitukuvu Ennyo ne bazuula etteeka lya Katonda, omuli ne Ssabaata w’olunaku ol’omusanvu. Adiventisimu ya Millerite yagambibwa, nga kiyimiririrwa Jeremiah, okudda eri Katonda, naye obutaddayo ddala mu "lukungaana lw’abakobaanyizi." Nnabbi ava e Judah yagambibwa obutadda mu kkubo ly’eyavaako, wadde okulya oba okunywa ku mmere ya nnabbi omulimba ow’e Bethel, naye n’akikola. Okufa kwa nnabbi ava e Judah kwateekebwa mu ngeri ey’ekifananyi wakati w’obubonero bubiri, obwakiikirira obwapapa n’Isilamu. Adiventisimu eya Laodicea tesobola kulaba ebyo eby’amazima ebibiri kubanga mu 1863, baaggyamu amaso gaabwe ag’omu mwoyo, ne batandika omulimu gw’okubikkaawo eby’obugagga eby’omuwendo n’enkola eyakozesebwa William Miller, nga baagala okuzimba emisingi gya Adiventisimu nga bakozesa ensimbi z’obulimba n’eby’obugagga eby’obulimba, wamu n’enkola y’ObuProtestanti obwajeemu n’Obukatoliki.
The “dirt brush Man” is now sweeping His floor and restoring the jewels and giving them to Miller to place upon his table, but Adventism is blinded by the belief that they are the remnant people who were raised up as His people in 1844.
Omusajja "dirt brush" kati akukuba ekyeyo ku wansi we era ng'azzaawo amayinja ag'omuwendo n'agabiira Miller okugateeka ku mmeeza ye, naye ObuAdiventisiti buzibiddwa amaaso olw'okukkiriza nti be bantu abasigaddewo abaayimusibwa okubeera abantu be mu mwaka gwa 1844.
And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:9–12.
Era temulowooza mu mitima gyammwe nti, Tulina Ibulayimu nga kitaffe: kubanga mbagamba nti Katonda asobola okuva mu mayinja gano okuzaliza Ibulayimu abaana. Era kaakano ejjembe liteekeddwa ku mizi gy’emiti: kale buli muti ogutaleeta bibala birungi gunaatemebwa ne gusuulibwa mu muliro. Nze ddala mbabatiza na mazzi olw’okwenenya; naye oyo ajja ennyuma wange wa maanyi okusinga nze, gwe sinteesaanira n’okutwala engatto ze: y’alibabatiza Mwoyo Omutukuvu n’omuliro. Ekikumbi kye kiri mu mukono gwe, era alilongoosa oluggya lwe ddala, n’akuŋŋaanya eŋgaano ye mu ggwanika; naye obuse alibwokya n’omuliro ogutazikira. Matayo 3:9-12.
Laodicean Adventism will be spewed out of the mouth of the Lord, except for those individuals who might repent. Laodicean Adventism is to be buried in the same grave as the former covenant people who rejected Miller’s message are buried in, for they are now, also a former covenant people in relation to the one hundred and forty-four thousand. The rebellion of 1863 is illustrated by the prophet who came from Judah, who also left a prediction of king Josiah.
Obwadiventisiti obwa Lawodikiya bujja okusesemebwa okuva mu kamwa ka Mukama, okuggyako abantu abo abayinza okwenenya. Obwadiventisiti obwa Lawodikiya bugenda okuziikibwa mu ntaana y’emu gye baaziikibwamu abaali abantu ba ndagaano abaagaana obubaka bwa Miller, kubanga kaakano nabo bali abaali abantu ba ndagaano mu bw’enkolagana n’abo 144,000. Okujeemera okw’omwaka gwa 1863 kulabirizibwa omunnabbi eyava Yuda, era n’aleka obunnabbi ku kabaka Yosiya.
We will continue this study in the next article.
Tujja kugenda mu maaso n’okunoonyereza kuno mu kiwandiiko ekiddako.
“Instead of becoming like the world, we are to become more and more distinct from the world. Satan has combined and will continue to combine with the churches in making a masterly effort against the truth of God. Everything that is done by God’s people to make inroads upon the world will call forth determined opposition from the powers of darkness. The enemy’s last great conflict will be a most determined one. It will be the last battle between the powers of darkness and the powers of light. Every true child of God will fight bravely on the side of Christ. Those who in this great crisis allow themselves to be more on the side of the world than of God, will eventually place themselves wholly on the side of the world. 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.
Mu kifo ky’okufaanana n’ensi, tuteekwa okweyawula ku nsi okusinga n’okusinga. Sitaani yeegasse era ajja kweyongera okwegatta n’amakanisa mu kukola ekikolwa eky’enkugu okulwanyisa amazima ga Katonda. Buli ekikolwa abantu ba Katonda kye bakola okusaalimbira mu nsi kijja kuleeta okuwakanya okunywevu okuva mu maanyi g’ekizikiza. Olutalo olukulu olusembayo olw’omulabe luba olw’obumalirivu obusinga. Lubeera olutalo olusembayo wakati w’amaanyi g’ekizikiza n’amaanyi g’ekitangaala. Buli mwana wa Katonda omutuufu alwana n’obuvumu ku ludda lwa Kristo. Abo mu kusoomoozebwa kuno okukulu abekkiriza okubeera ku ludda lw’ensi okusinga olw’a Katonda, oluvannyuma bajja kwesimba ddala ku ludda lw’ensi. Abo abakyamye mu kumanya Ekyigambo, abatategeera amakulu ga Anti‑Kiristo, mazima bajja kwesimba ku ludda lwa Anti‑Kiristo. Tewali kiseera kati kyaffe kufaanana n’ensi. Danyeri ayimiridde mu mugabo gwe era mu kifo kye. Obunnabbi bwa Danyeri n’obwa Yokaana busaanidde okutegeerwa. Bivvuunulagana. Biwa ensi mazima abantu bonna gye basaanidde okutegeera. Obunnabbi buno busaanidde okubeera ng’obujulizi mu nsi. Mu butuukirizibwa bwabyo mu nnaku zino ez’enkomerero, bijja kwenyonyola byo bennyini.
“The Lord is about to punish the world for its iniquity. He is about to punish religious bodies for their rejection of the light and truth which has been given them. The great message, combining the first, second, and third angel’s messages, is to be given to the world. This is to be the burden of our work. Those who truly believe in Christ will openly conform to the law of Jehovah. The Sabbath is the sign between God and His people, and we are to make visible our conformity to the law of God by observing the Sabbath. It is to be the mark of distinction between God’s chosen people and the world. It means much to be true to God. This embraces health reform. It means that our diet must be simple, that we must be temperate in all things. The many varieties of food so often seen on tables is not necessary, but highly injurious. Mind and body are to be preserved in the best condition of health. Only those who have been trained in the knowledge and fear of God should be chosen to take responsibilities. Those who have been long in the truth, yet who cannot distinguish between the pure principles of righteousness and the principles of evil, whose understanding in regard to justice, mercy, and the love of God is beclouded, should be relieved of responsibility.
Mukama ali kumpi okubonereza ensi olw’ebibi byayo. Ali kumpi okubonereza ebibiina by’eddiini olw’okugaana ekitangaala n’amazima bye baweereddwa. Obubaka obunene obuyunga wamu obubaka bwa b’Malaika abasatu, ogw’asooka, ogw’okubiri n’ogw’okusatu, bugenda okugabibwa eri ensi. Kino kye kijja okubeera omugugu gw’omulimu gwaffe. Abakkiriza ddala mu Kristo bajja okugoberera mu lwatu amateeka ga Yakuwa. Ssabbiiti kye kabonero wakati wa Katonda n’abantu be, era tulina okulaga mu lwatu okukkiriziganya kwaffe n’amateeka ga Katonda nga tukwata Ssabbiiti. Kibeera kabonero ak’okuyawukanya wakati w’abantu ba Katonda abaalondebwa n’ensi. Kitegeeza bingi okuba omwesigwa eri Katonda. Kino kyetooloola ennongoosereza y’eby’obulamu. Kitegeeza nti emmere yaffe erina okubeera ennyangu era empolampola, era nti mu bintu byonna tulina okwefuga. Enjawulo nnyingi z’emmere ezirabikira ku mmeeza emirundi mingi si za lwetaagisa, wabula ziyisa obulabe bungi. Ebirowoozo n’omubiri biteekwa okukuumibwa mu mbeera ey’obulamu esinga obulungi. Abakuziddwa mu kumanya n’okutya Katonda bokka be balondebwa okuweebwa obuvunaanyizibwa. Abo abamaze ebbanga ddene mu mazima naye abatayinza kukyawula wakati w’emisingi emitukuvu gy’obutuukirivu n’emisingi gy’obubi, abo okutegeera kwabwe ku by’obwenkanya, ekisa n’okwagala kwa Katonda kuzibikiddwa, bateekwa okuggyibwako obuvunaanyizibwa.
“God has important lessons for his people to learn. Had these lessons been learned before, his cause would not be where it is today. One thing must be done. The truth is not to be withheld from ministers or men in positions of responsibility for fear of incurring their displeasure. There are to be connected with our institutions men who with meekness and in wisdom will declare the whole counsel of God. God’s wrath is kindled against those who in carnal security and price have shown contempt for his management. They are endangering the prosperity of the cause.
Katonda alina amasomo ag’amaanyi abantu be ge balina okuyiga. Singa amasomo gano gaayigiriziddwa dda, omulimu gwe tewandibadde gyeliri leero. Waliwo ekimu ekirina okukolebwa. Amazima tegisaanira kukwekebwa eri abasumba oba abantu abali mu bifo eby’obuvunaanyizibwa olw’okutya okubanyiiga. Wateekwa okuba nga ku bitongole byaffe waliwo abantu abalina obuwombeefu era mu magezi abalilangirira ebiteeso byonna bya Katonda. Obusungu bwa Katonda bwaka ku abo abali mu butebenkevu bw’omubiri n’omuwendo, abaalaze okunyooma okuddukanya kwe. Bali mu kuteeka mu kabi enkulaakulana y’ensonga eno.
“Every false way is a deception, and if sustained, will in the end bring destruction. Thus the Lord permits those who maintain false plans to be destroyed. At the very time when praise and adulation is heard, sudden destruction comes. There are those who, notwithstanding they know of the reproof received by others, because of unfaithfulness, turn away from admonition. These are doubly guilty. They knew the Lord’s will and did it not. Their punishment will be proportionate to their guilt. They would not take heed to the word of the Lord.” Kress Collection, 105, 106.
Buli kkubo ekikyamu kya bulimba, era singa kiyeyongerwamu, ku nkomerero kireeta okuzikirira. Bwe kityo Mukama akkiriza abo abanywerera ku nteekateeka ez’ekyamu okuzikirizibwa. Mu kiseera kennyini lw’awulirwa okutenderezebwa n’okwasiimibwa okusukkiridde, okuzikirira okw’amangu kujja. Waliwo abamu, newankubadde bamanyi okukangavvulwa kwe baweebwa abalala olw’obutaba beesigwa, ne bawalira kulabula. Bano balina omusango emirundi ebiri. Baamanya by’ayagala Mukama ne tebabikola. Ekibonerezo kyabwe kijja kubeera kituukagana n’omusango gwabwe. Tebaassaayo ku kigambo kya Mukama. Kress Collection, 105, 106.