The rebellion of Laodicean Adventism in 1863, has been typified by the curse pronounced against rebuilding Jericho.
Obujeemu bw’ObuAdiventisiti obwa Lawodikiya mu 1863 bufananyiziddwa n’ekikolimo ekyalangirirwa ku kuddamu okuzimba Yeriko.
And Joshua adjured them at that time, saying, Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it. Joshua 6:26.
Awo Yoswa n’abalayirira mu biro ebyo, ng’agamba nti, Avumibwa mu maaso ga Mukama oyo alinnyawo n’azimba ekibuga kino Yeriko: anaassaawo omusingi gwaakyo ku mwana we omubereberye, era ku mwana we omuto anaasimbyawo emiryango gyakyo. Yoswa 6:26.
The rebellion of Laodicean Adventism in 1863, has been typified by the builders rejecting the corner stone.
Obujeemu bw’obwadiventisiti obw’e Lawodikiya mu mwaka gwa 1863, bufaananyiziddwa ng’abazimbi bagaana ejjinja ery’ensonda.
Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. Matthew 21:42, 43.
Yesu n’abagamba nti, Temwasoma mu Byawandiikibwa nti, Ejjinja abazimbi lye baagaana, eryo lyafuuse omutwe gw’ensonda; kino kye kikolwa kya Mukama, era kikitalo mu maaso gaffe? Noolwekyo mbagamba nti, Obwakabaka bwa Katonda bujjiddwako mmwe, ne buweebwa eggwanga erireeta ebibala byabwo. Matayo 21:42, 43.
The rebellion of Laodicean Adventism in 1863, has been typified by Aaron’s golden calf.
Obujeemu bw’obwadiventisti obwa Lawodikiya mu mwaka gwa 1863, bwafaananyiziddwa n’ennyana ya zaabu eya Alooni.
For they said unto me, Make us gods, which shall go before us: for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me: then I cast it into the fire, and there came out this calf. And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies). Exodus 32:23–25.
Kubanga ne bangamba nti, Otukolere bakatonda abagenda okututambulira mu maaso; kubanga Musa ono, omusajja eyatuggya mu nsi ya Misiri, tetumanyi ky’amutuukako. Nange ne mbagamba nti, Buli alina zaabu yonna, agiggyeko. Awo ne bampa; ne ngisuula mu muliro, ne muvaamu ennyana eno. Awo Musa bwe yalaba nti abantu bayambuddwa; (kubanga Alooni yabadde abayambudde, n’abaleetera ensonyi mu maaso g’abalabe baabwe). Okuva 32:23-25.
The rebellion of Laodicean Adventism in 1863, has been typified by Jeroboam’s two golden calves.
Obujeemu bw’obwadiventisi obwa Lawodikiya mu mwaka gwa 1863 bufaananyiziddwa n’ebyana by’ente ebya zaabu ebibiri bya Yerobowaamu.
If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. 1 Kings 12:27–29.
Abantu bano bwe banaagenda okuwaayo ssaddaaka mu nnyumba ya Mukama e Yerusaalemi, omutima gw'abantu bano gujja kuddayo eri mukama waabwe, ye Rehoboam kabaka wa Yuda; ne banjja okunzitta, ne baddayo eri Rehoboam kabaka wa Yuda. Awo kabaka n'ateesa, n'akola ennyana bbiri eza zaabu, n'abagamba nti, Kizitira mmwe nnyo okugenda e Yerusaalemi; laba, bakatonda bammwe, ai Isirayiri, abaabaggyayo mu nsi ya Misiri. N'ateeka emu e Beteri, n'endala n'agiteeka e Daani. 1 Bassekabaka 12:27-29.
The rebellion of Laodicean Adventism in 1863, has been typified by the prophet from Judah who died between the ass and the lion.
Obujeemu bw’Adiventizimu wa Lawodikiya mu mwaka gwa 1863, bufaananyiziddwa nnabbi ava e Yuda eyafa wakati w’endogoyi n’empologoma.
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. 1 Kings 13:23, 24.
Awo bwe yamala okulya omugaati n’okunywa, n’amusibira endogoyi, ye nnabbi gwe yali amuzzeeyo. Awo bwe yagenda, empologoma n’emusisinkana mu kkubo, n’emutta; omulambo gwe ne gusuulibwa mu kkubo, endogoyi n’eyimirira okumpi n’agwo, era n’empologoma n’eyimirira awali omulambo. 1 Bassekabaka 13:23, 24.
The rebellion of Laodicean Adventism in 1863, has been typified by the tenth test of ancient Israel that began their wandering in the wilderness.
Obujeemu bw'obwadiventisi obwa Lawodikiya mu mwaka gwa 1863, bufaananyiziddwa n'ekigezo eky'ekkumi kya Isirayiri ey'edda ekyatandika okutembagatemba kwabwe mu ddungu.
But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. Numbers 14:21–23.
Naye mazima ddala nga bwe mbeera omulamu, ensi yonna ejja kujjula ekitiibwa kya Mukama. Kubanga abantu abo bonna abaabalabye ekitiibwa kyange n’ebikolwa byange eby’amagero bye nnakola mu Misiri ne mu ddungu, era ne banngezezza kati emirundi gino kkumi, so tebaawulidde eddoboozi lyange; mazima tebaliraba ensi gye nnalayira okuwa bajjajja baabwe, so tewali n’omu ku abo abaannyiza aligiraba. Naye omuddu wange Kalebu, kubanga yalina omwoyo omulala wamu naye, era yangoberedde ddala, ye ndimuleeta mu nsi gyeyagenda; era ezzadde lye lijja okugiggyamu obusika. Okubala 14:21-23.
The apostle Paul taught:
Omutume Pawulo yayigiriza:
Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.
Kale ebyo byonna byabagwawo okuba eby’okulabirako; era byawandiikibwa okutulabula ffe, abatuuseko enkomerero z'ensi. 1 Abakkolinso 10:11.
Commenting on that prophetic principle, Sister White said:
Bw’ayogerako ku nsonga eyo ey’obunnabbi, Sister White yagamba nti:
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .
“Buli omu ku bannabbi ab’edda teyayogera nnyo olw’ebiseera byabwe bo, wabula olw’ebiseera byaffe, bwe kityo obunnabbi bwabwe bukyali bwa maanyi eri ffe. ‘Era ebintu ebyo byonna byabatuukako okuba ebyokulabirako: ne biwandiikibwa olw’okutubuulirira ffe, abatuseeko enkomerero z’emirembe.’ 1 Abakkolinso 10:11. ‘Si bo bokka, wabula ffe be baaweerezebwa ebigambo ebyo, ebibabuuliddwa kaakano abo abaababuulira enjiri mu Mwoyo Omutukuvu eyatumibwa okuva mu ggulu; ebigambo ebyo bamalayika bye beegomba okutunuulira.’ 1 Peetero 1:12....”
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
Bayibuli yakuŋŋaanyizza era n’egatta wamu obugagga bwayo olw’abantu b’emulembe guno ogw’enkomerero. Ebintu byonna ebikulu n’ebikolwa eby’ekitiibwa eby’ebyafaayo by’Endagaano Enkadde bibadde era biri okuddamu mu kkanisa mu nnaku zino ez’enkomerero. Selected Messages, book 3, 338, 339.
The message of the latter rain, according to Isaiah, is a message, for he identifies that the wicked will refuse to hear it, and he describes that message as “line upon line”.
Obubaka bw’enkuba y’oluvannyuma, ng’okusinziira ku Isaaya, buba bubaka; kubanga alaga nti ababi banaagaana okubuwulira, era abulambulula ng’ ‘olunyiriri ku lunyiriri’.
Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.
Ani yali ayigiriza okumanya? era ani gw’anaayigiriza okutegeera enjigiriza? Abo abamalirizza okuyonsa amata, era abaggiddwa ku mabeere. Kubanga etteeka lirina okuba ku tteeka, etteeka ku tteeka; olunyiriri ku lunyiriri, olunyiriri ku lunyiriri; wano katono, ne wali katono: kubanga n’emimwa egy’ekisiba n’olulimi olulala mw’anaayogerera n’abantu bano. Be yagamba nti, Kino kye kiwummulo mwe munaawummuzisiza abakooye; era kuno kwe kuzza obuggya: naye ne batayagala kuwulira. Naye ekigambo kya Mukama kyali gye bali tteeka ku tteeka, tteeka ku tteeka; olunyiriri ku lunyiriri, olunyiriri ku lunyiriri; wano katono, ne wali katono; balyoke bagende, bagwe emabega, bamenyeke, bategebwe mu mutego, bakwatibwe. Isaaya 28:9–13.
Of the six lines we have just identified, and there are of course others we have not pointed out, one emphasizes 1863, as the end of a progressive test that led to wandering in the wilderness. Two emphasize a former covenant people being passed by and replaced by a new chosen people. One marks a curse for rebuilding something that was intended to be left destroyed and abandoned under God’s curse as it was, and another marks a curse for returning where you were forbidden to go. Two provide examples of counterfeits of the two tables of the Ten Commandments, that represented Habakkuk’s two tables.
Ku nnyiriri mukaaga z’e tumaze okulambulula, era kya ddala waliwo n’endala ze tetunnalaga, emu ewa obuzito ku 1863, ng’enkomerero y’okukemebwa okw’eyongereyongera okwavaako okutembeya mu ddungu. Bbiri ziwa obuzito ku bantu b’endagaano ab’edda okusalirwawo ne baddirwamu abantu abaalondebwa abapya. Emu eraga ekikolimo eri oyo azimbirayo buggya ekintu ekyateekeddwa okulekerwa nga kizikiridde era nga kyalekebwa wansi w’ekikolimo kya Katonda nga bwe kyali; n’emu endala eraga ekikolimo ku kuddayo gye mwagaanyiiddwa okugenda. Ate bbiri ziwa ebyokulabirako eby’ebifaanaanyi eby’obulimba eby’amayinja abiri ag’amateeka ekkumi, agaayimiririra ebibao bibiri bya Habakuku.
The golden calves of Aaron and Jeroboam represent a counterfeit image of jealousy, that represented the counterfeit 1863 chart. When brought together, the two witnesses of Aaron and Jeroboam teach that Habakkuk’s two tables represent one table, the very same way the two tables of the Ten Commandments represent one law of God. Together they become one symbol, that is made up of two when they are brought together. The same prophetic dynamics of the two tables of the law of God exist in Habakkuk’s two tables, and together Aaron and Jeroboam’s counterfeits address that prophetic phenomenon.
Ennyana eza zaabu ez’Alooni ne Yerobowaamu zikikiikirira ekifaananyi eky’obuggya eky’obulimba, ekyo ekyakiikiriranga chaati ey’obulimba eya 1863. Bwe bireeteddwa wamu, abajulirwa babiri ba Alooni ne Yerobowaamu bayigiriza nti ebibawo ebiri bya Habakkuku bikikiikirira olubawo lumu, mu ngeri y’emu ddala ng’obubawo bbiri bw’Amateeka Ekkumi bukikiikirira etteeka limu lya Katonda. Bwe bigattibwa wamu bifuuka akabonero kamu, akatondebwa mu bibiri nga bwe bigattiddwa wamu. Enkola y’obunnabbi y’emu ey’obubawo bbiri bw’etteeka lya Katonda eriwo mu bibawo ebiri bya Habakkuku, era nga bigattiddwa wamu, eby’obulimba bya Alooni ne Yerobowaamu bikwata ku nsonga y’obunnabbi eyo.
The first generation of Adventism has been typified by the image of jealousy in Ezekiel chapter eight. The vision that begins on the fifth day, of the sixth month in the sixth year in chapter eight of Ezekiel, continues into chapter nine, where the sealing of the one hundred and forty-four thousand is represented. When addressing the illustration of the sealing of chapter nine, Sister White includes the attribute of God’s character that identifies that it is in the third and fourth generation where God judges those who are disobedient. She therefore incorporates the truth associated directly with the second commandment, which is the commandment that forbids the worship of idols, as were Aaron’s and Jeroboam’s golden calves.
Omulembe ogusooka ogwa Adiventisimu gufaananyizibwa n’ekifaananyi eky’obuggya ekiri mu Ezekyeri essuula munaana. Ekyolesebwa ekitandika ku lunaku olw’okutaano olw’omwezi ogw’omukaaga mu mwaka ogw’omukaaga mu ssuula ey’omunaana eya Ezekyeri, kikweyongera mu ssuula ey’omwenda, mwe kulabikibwa okuteekebwako akabonero kw’emitwalo kkumi na nnya n’enkumi nnya. Bwe yeeyongera okwogera ku kifaananyi eky’okuteekebwako akabonero eky’omu ssuula ey’omwenda, Sister White ayongeramu ekintu ekiraga engeri Katonda gy’ali, ekiraga nti mu mulembe ogw’okusatu n’ogw’okuna mwe Katonda asalira omusango abatagondera. Ky’ava agatta amazima agagattiddwa butereevu ku kiragiro eky’okubiri, ekiragiro ekigaana okusinza ebifaananyi, nga bwe zaali ente za zaabu eza Alooni ne Yerobowaamu.
“‘And he called to the man clothed with linen, which had the writer’s inkhorn by his side; and the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. And to the others he said in mine hearing, Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’
'Era n'ayita omusajja ayambadde lineni, eyalina ensuwa y'omuwandisi ku lubali lwe; era Mukama n'amugamba nti, Yita wakati mu kibuga, wakati mu Yerusaalemi, oteeke akabonero ku mitwe gy'abasajja abasinda n'abakaaba olw'ebikolimwa byonna ebikolebwa wakati mu kyo. N'eri abalala n'agamba nga mpulira nti, Mumugoberere mu kibuga, mukube: amaaso gammwe tegasasire, so temubeera na kisa: mutte ddala abakadde n'abavubuka, abawala, n'abaana abato, n'abakazi; naye temusembeera muntu yenna aliko akabonero; era mutandikire mu watukuvu wange. Awo ne batandikira ku bakadde abaali mu maaso g'ennyumba.'
“Jesus is about to leave the mercy seat of the heavenly sanctuary to put on garments of vengeance and pour out His wrath in judgments upon those who have not responded to the light God has given them. ‘Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.’ Instead of being softened by the patience and long forbearance that the Lord has exercised toward them, those who fear not God and love not the truth strengthen their hearts in their evil course. But there are limits even to the forbearance of God, and many are exceeding these boundaries. They have overrun the limits of grace, and therefore God must interfere and vindicate His own honor.
Yesu ali kumpi okuva ku ntebe y’okusaasira mu Watukuvu ow’eggulu, alyoke yambale ebyambalo eby’okuwoolera era ayiwa obusungu bwe mu misango ku abo abatagondera ekitangaala Katonda kye yabawa. ‘Kubanga ekibonerezo ku kikolwa ekibi bwe tekituukirizibwa mangu, emitima gy’abaana b’abantu giteekeddwamu ddala okukola ebibi.’ Mu kifo ky’okutereezebwa emitima olw’obugumiikiriza n’okugumiikiriza okuwanvu Mukama kwe yabakoledde, abo abatamutyanga Katonda era abatagaliza mazima banyiweza emitima gyabwe mu kkubo lyabwe eribi. Naye n’obugumiikiriza bwa Katonda bulina enkomerero, era bangi basusse ezo nsalo. Basusse ensalo z’ekisa, kale Katonda ateekwa okuyingira mu nsonga n’alwanirire ekitiibwa kye.
“Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them.
Ku Abamoli Mukama yagamba nti: ‘Mu mulembe ogw’okuna banaakomawo wano nate: kubanga obutali butuukirivu bw’Abamoli tebunnajjula.’ Newaakubadde eggwanga lino lyalabika ennyo olw’okusinza ebifaananyi n’obwononefu, kikopo ky’obutali butuukirivu bwalyo te kyali kijjudde, era Katonda teyawa kiragiro ky’okukizikiriza ddala. Abantu baalina okulaba amaanyi ga Katonda nga galabisibwa mu ngeri ey’ekirabika ennyo, balekebwe nga tebalina kye beewaanirako. Omutoonda ow’okusasira yali ayagala okugumiikiriza obutali butuukirivu bwabwe okutuusa ku mulembe ogw’okuna. Awo, bwe waba nga tewalabiseemu nkyukakyuka yonna ey’olungi, emisango gye gyaali okugwa ku bo.
“With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.
N’obutuufu obutakyama, Oyo Atalina nsalo akyawandiika ekibalo ku mawanga gonna. Nga mu kisa kye abayitibwa okwenenya, ekibalo kino kijja kusigala nga kigguddwawo; naye emiwendo bwe gituuka ku muwendo gwe Katonda yateekawo, obuweereza bw’obusungu bwe butandika. Ekibalo kiggaliddwa. Obugumiikiriza obwa Katonda bukoma. Tewakyabaawo kwegayirira kusaasirwa mu lwabwe.
“The prophet, looking down the ages, had this time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of heaven’s blessings have been given them, but increased pride, covetousness, idolatry, contempt of God, and base ingratitude are written against them. They are fast closing up their account with God.
Nabbi, ng’alengera emirembe egijja, ekiseera kino kyayolesebwa mu maaso ge. Amawanga ag’omu mulembe guno bafunye obusaasizi obutalabangako. Emikisa egisunsuddwa egy’omu ggulu giweereddwa eri bo, naye amalala agayongedde, okwegomba, okusinza ebifaananyi, okunyooma Katonda, n’obutasiima obutaliimu nsonyi biwandiikiddwa ku bo. Banguyiriza okuggala ebiwandiiko byabwe ne Katonda.
“But that which causes me to tremble is the fact that those who have had the greatest light and privileges have become contaminated by the prevailing iniquity. Influenced by the unrighteous around them, many, even of those who profess the truth, have grown cold and are borne down by the strong current of evil. The universal scorn thrown upon true piety and holiness leads those who do not connect closely with God to lose their reverence for His law. If they were following the light and obeying the truth from the heart, this holy law would seem even more precious to them when thus despised and set aside. As the disrespect for God’s law becomes more manifest, the line of demarcation between its observers and the world becomes more distinct. Love for the divine precepts increases with one class according as contempt for them increases with another class.
Naye ekinteeka mu kutetema ye ngeri nti abo abaalina omusana omusinga n’emikisa eminene bayonoonebwa olw’obutali butuukirivu obukyakalidde. Nga bakozebwa ab’obutali butuukirivu ababeetoolodde, abangi, ne mu abo abalanga amazima, bakazize mu by’omwoyo era basikiddwa wansi omukulukuto omukambwe gw’obubi. Okunyooma okw’ensi yonna okusuulibwa ku kutya Katonda okw’amazima n’obutukuvu kutwala abo abatakkwatagana nnyo ne Katonda okufiirwa okutya etteeka lye. Singa baabadde bagoberera omusana era bawulira amazima mu mutima, etteeka lino ettukuvu lyandibadde lya muwendo ennyo okusinga, nga lityobolebwa ne lisigibwa ku bbali bw’atyo. Nga obutassaamu mateeka ga Katonda kitiibwa kweeyongerayo okweyoleka, ensalo wakati w’abaligondera n’ensi eyongera okunyooka. Okwagala ebiragiro bya Katonda kweyongera mu kibinja ekimu nga okunyooma ebyo kweyongera mu kibinja ekirala.
“The crisis is fast approaching. The rapidly swelling figures show that the time for God’s visitation has about come. Although loath to punish, nevertheless He will punish, and that speedily. Those who walk in the light will see signs of the approaching peril; but they are not to sit in quiet, unconcerned expectancy of the ruin, comforting themselves with the belief that God will shelter His people in the day of visitation. Far from it. They should realize that it is their duty to labor diligently to save others, looking with strong faith to God for help. ‘The effectual fervent prayer of a righteous man availeth much.’
Ekizibu ekikulu kiri okusembera mangu. Emiwendo egyeyongera mangu giraga nti ekiseera eky’okukyalirwa kwa Katonda kituuse kumpi. Wadde nga tayagala kubonereza, naye ajja kubonereza, era amangu ddala. Abo abatambula mu musana baliraba obubonero bw’akabi akusembera; naye tebalina kutuula batereere, nga tebalina kyebafaako, nga balindiridde okuzikirira, nga beesanyusa n’okukkiriza nti Katonda alitangira abantu be ku lunaku lw’okukyalirwa. Ssi bwekityo n’akatono. Balina okumanya nti obuvunaanyizibwa bwabwe kwe kukola n’obunyiikivu okulokola abalala, nga batunuulira Katonda mu kukkiriza okunywevu okufuna obuyambi. ‘Okusaba okw’amaanyi okw’omutuukirivu kusobola bingi.’
“The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world.
Entaseke y’obutuukirivu tekinnabulaamu ddala amaanyi gaayo. Mu kiseera obulabe n’okukendererwa kw’ekkanisa lwe kuba ku mutendera ogusinga obunene, ekibiina ekitono eky’abo abayimiridde mu musana banaabanga balirira era bakaabira eby’ekivve ebikolebwa mu nsi. Naye okusingira ddala, banaasabira ennyo ekkanisa kubanga abagirimu bakola mu ngeri y’ensi.
“The earnest prayers of this faithful few will not be in vain. When the Lord comes forth as an avenger, He will also come as a protector of all those who have preserved the faith in its purity and kept themselves unspotted from the world. It is at this time that God has promised to avenge His own elect which cry day and night unto Him, though He bear long with them.
Ebisabo eby’amaanyi eby’abatono bano abeesigwa tebijja kuba bwereere. Mukama bwe anaajja ng’ow’ekisasi, era anaajja nga omukuumi w’abo bonna abaakuumye okukkiriza mu bulongoofu bwakwo era ne beekuuma obutayinamibwa n’ensi. Kye kiseera kino Katonda kye yasuubiza okuddizaayo obwenkanya eri abalonde be abamukaabirira emisana n’ekiro, newakubadde ng’abagumiikiriza okumala ebbanga ddene.
“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 207–210.
Ekiragiro kye kino: ‘Muyite wakati mu kibuga, wakati mu Yerusaalemi, era muteeke akabonero ku binkumu by’abasajja abakaawaana era abakaabira olw’ebikolwa eby’omuzizo byonna ebikolebwa wakati mu yo.’ Abo abakaawaana n’abakaaba bano baabadde bamanyisa ebigambo eby’obulamu; baabadde banenya, bawa amagezi, era beegayirira. Abamu abaali banyooma Katonda ne beenenya ne beetoowaza mu mitima gyabwe mu maaso ge. Naye ekitiibwa kya Mukama kyali kivudde ku Isirayiri; newaakubadde bangi baali bakyeyongera mu bulombolombo bw’eddiini, amaanyi ge n’okubeerawo kwe tebyaliwo. Obujulizi, ekitundu 5, 207–210.
To rightly divide the vision of the sealing as set forth by Ezekiel, it is essential to understand the four generations of Adventism. Sister White begins the passage we selected by directly referencing Ezekiel chapter nine, and the portion we have selected also ends with a direct reference of Ezekiel chapter nine. In the passage she says of Ezekiel, “The prophet, looking down the ages, had this time presented before his vision.” Ezekiel saw the circumstances that are occurring during the sealing of the one hundred and forty-four thousand.
Okunnyonnyola mu butuufu okwolesebwa okw’okuteekebwaako akabonero nga Ezekyeri bwe yalaga, kyetaagisa nnyo okutegeera emirembe ena mu ddiini y’Abadiventisiti. Mukyala White atandika ekitundu kye twalondamu ng’ayogerako butereevu ku Ezekyeri essuula ey’omwenda, era n’ekitundu kye twalondamu kiggwaawo nga kiyogerako butereevu ku Ezekyeri essuula ey’omwenda. Mu kitundu ekyo agamba ku Ezekyeri nti, “Nnabbi, ng’atunuulira emirembe ejijja, ekiseera kino kyayolesebwa mu kwolesebwa kwe.” Ezekyeri yalaba embeera ezibaawo mu kiseera ky’okuteekebwaako akabonero kw’abantu 144,000.
In the previous article we identified with three specific passages from the Spirit of Prophecy that Isaiah’s “drunkards of Ephraim,” who in this passage are identified as the “ancient men,” and who in both passages represent the leadership of Jerusalem (Adventism), cannot see that there is to be a mighty manifestation of the power of God as in former years. In this passage the very manifestation of God’s power that they refuse to see will occur as part of the divine judgment which is brought upon them, for it is stated that, “the people were to see the divine power manifested in a marked manner, that they might be left without excuse.”
Mu kiwandiiko ekyasooka twalaga, nga tusinziira ku bitundu bisatu eby’enjawulo okuva mu Omwoyo gw’Obunnabbi, nti “abanyonzi b’omwenge ba Efulayimu” be Isaaya yayogerako—abayitibwa wano “abakadde”—era abakiikirira mu byawandiiko byombi obukulembeze bwa Yerusaalemi (Abadiventisiti), tebasobola kulaba nti walibaawo okweyoleka okunene kw’amaanyi ga Katonda nga bwe kyali mu myaka egy’edda. Mu kiwandiiko kino okweyoleka okwennyini kw’amaanyi ga Katonda kwe bagaana okulaba kujja okubaamu ng’ekitundu ky’omusango gw’obwakatonda ogubaleeteddwako, kubanga kyagambibwa nti, “abantu baali balina okulaba amaanyi agatukuvu nga galabisibwa mu ngeri enkalakkalira, balekebwe nga tebalina nsonga gye bewozaako.”
Laodicean Adventism refuses to see the manifestation of the latter rain that began sprinkling on September 11, 2001, but they will see the climax of that rainfall when the message of the Midnight Cry is repeated in the last days. That message is Islam of the third Woe. Did not the leadership of ancient Israel, who had just crucified their Messiah watch as the Holy Spirit was poured out at Pentecost?
Adiventisimu wa Laodokiya egaana okulaba okwolesebwa kw’enkuba ey’oluvannyuma eyatandika okutontoma nga ku 11 Septemba 2001, naye bo bajjakulaba akamalirizo k’okutonya kw’enkuba eyo nga obubaka bw’okuyita obw’omu ttumbi ly’ekiro bujjakuddirwamu mu nnaku ez’enkomerero. Obubaka obwo kwe Obuisiraamu bw’ekivve eky’okusatu. Abakulembeze b’Isirayiri ey’edda, aba baabadde bamaze okubamba Masiya waabwe ku musaalaba, tebaalaba Omwoyo Omutukuvu bwe yayiwibwa ku Pentekooti?
The passage is identifying the church, which by context is represented by Ezekiel as Jerusalem, and the members within the church (Jerusalem), are contrasted by a “little company,” who are also identified as those “that walk in the light,” and are the “faithful few.” The Bible teaches that “many” are called, but “few” are chosen. The subject of the passage includes the wrath of God that is brought upon His people. The people have brought their judgment upon themselves, but God is specific in emphasizing that it is His angels that accomplish the work of destruction. God never lies, and He has promised that it is He that visits the iniquity of men unto the third and fourth generation. To attribute the execution of judgment to any other than God is to deny His character, and suggest He is a liar.
Ekyawandiiko kino kiraga ekkanisa, era mu ngeri gy’ekyogerwamu Ezekyeri agikiikiriza nga Yerusaalemi; n’abo abali mu kkanisa (Yerusaalemi), kuliko “ekibiina ekitono” ekimanyikiddwa nga “abatambulira mu musana,” era be “abatono abeesigwa.” Baibuli eyigiriza nti “abangi bayitibwa, naye abatono be balondebwa.” Omulamwa gw’ekitundu kino gukwata ku busungu bwa Katonda obuleetebwa ku bantu be. Bantu bennyini beebaleetedde omusango ku bo bennyini, naye Katonda ayogera bulambulukufu ng’alaga nti bamalayika be be batuukiriza omulimu ogw’okuzikiriza. Katonda tayogera bulimba, era yasuubizza nti ye asasula ebyonoono by’abantu okutuuka ku mulembe ogw’okusatu n’ogw’okuna. Okuwa omuntu omulala okutuukiriza okusala omusango mu kifo kya Katonda kwe kuba okugaana obutonde bwe, era nga kitegeeza okumwogerako nti mulimba.
The passage identifies that when the destroying angels of Ezekiel begin to go through Jerusalem, that it is then that, “the ministry of His wrath commences.” God’s wrath begins with Jerusalem, which is his church, which is Laodicean Adventism.
Ekyawandiikibwa kino kiraga nti bamalayika abazikiriza ba Ezekyeri bwe batandika okuyita mu Yerusaalemi, awo we “obuweereza bw’obusungu bwe butandika.” Obusungu bwa Katonda butandikira ku Yerusaalemi, ekkanisa ye, era nga ye Adiventisimu eya Laodikiya.
For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? 1 Peter 4:17.
Kubanga ekiseera kituuse okulamula kuteekwa okutandika mu nnyumba ya Katonda; era bwe kutandikira ku ffe okusooka, enkomerero y’abo abatagondera Enjiri ya Katonda eriba etya? 1 Peetero 4:17.
God’s wrath is accomplished by God’s angels, and when their work begins, they are commanded to “smite,” all and to “let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary.” The wrath of God is carried out by holy angels, and the point we are wishing to identify here is that the commencement of God’s ministry of wrath is accomplished in the fourth generation.
Obusungu bwa Katonda butuukirizibwa bamalayika ba Katonda, era bwe batandika omulimu gwabwe, balagirirwa ‘okukuba’ bonna, era ‘temulekera maaso gammwe kusonyiwa, so temusaasire: mutte ddala abakadde n’abato, n’abawala, n’abaana abato, n’abakazi; naye temusemberera muntu yenna aliko akabonero; era mutandikire mu kifo ekitukuvu kyange.’ Obusungu bwa Katonda butuukirizibwa bamalayika abatukuvu, era ensonga gye twagala okulaga wano ye nti entandikwa y’obuweereza bwa Katonda obw’obusungu etuukirizibwa mu lulyo olw’okuna.
We will continue this study in the next article.
Tujja kugenda mu maaso n’okunoonyereza kuno mu kiwandiiko ekiddako.
And it shall come to pass in the day of the Lord’s sacrifice, that I will punish the princes, and the king’s children, and all such as are clothed with strange apparel. In the same day also will I punish all those that leap on the threshold, which fill their masters’ houses with violence and deceit. And it shall come to pass in that day, saith the Lord, that there shall be the noise of a cry from the fish gate, and an howling from the second, and a great crashing from the hills. Howl, ye inhabitants of Maktesh, for all the merchant people are cut down; all they that bear silver are cut off. And it shall come to pass at that time, that I will search Jerusalem with candles, and punish the men that are settled on their lees: that say in their heart, The Lord will not do good, neither will he do evil. Zephaniah 1:8–12.
Era kijja kuba nti ku lunaku olw’ekiweebwayo lya Mukama, ndibonereza abakungu, n’abaana ba kabaka, n’abo bonna abayambadde ebyambalo eby’ennaggwanga. Ku lunaku olwo nyini era ndibonereza abo bonna ababuuka ku w’awaddirira, abajjula ennyumba za bakama baabwe obukambwe n’obulimba. Era kijja kuba nti ku lunaku olwo, bw’ayogera Mukama, walibaawo eddoboozi ly’okukaaba okuva ku Luggi lw’ebyennyanja, n’okuwowoggana okuva mu kitundu eky’okubiri, era n’okumenyeka okunene okuva ku nsozi. Mwekube enduulu, mmwe abatuuze ba Makutesi, kubanga abantu bonna ab’amalonda batemeddwa; bonna abatwala ffeeza bakomeddwaawo. Era kijja kuba nti mu kiseera ekyo ndinoonya Yerusaalemi n’ettabaaza, era ndibonereza abasajja abatuulidde ku masenda gaabwe, abagamba mu mitima gyabwe nti, Mukama tajja kukola kirungi, wadde kibi. Sefaniya 1:8-12.