The parable of the ten virgins illustrates the experience of the Adventist people.
Olugero lw’abawala ekkumi lulaga ebyo Abadiventisiti bye bayitamu.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
Olugero lw’abawala ab’obugole kkumi oluli mu Matayo 25 era lulaga ebyo bye bayitamu abantu ba Abadiventisti. The Great Controversy, 393.
Millerite Adventists fulfilled the parable to the very letter.
Abadiventisi aba Millerayiti baatuukiriza olugero nga bwe lwagambibwa buli kigambo.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
Emirundi mingi njjukizibwako engéro ey’abawala ekkumi, nga bataano ku bo baali ab’amagezi, ate bataano baali abasirusiru. Engéro eno emaze okutuukirizibwa era ejja n’okutuukirizibwa ddala ng’ebigambo byayo bwe biri, kubanga erina okukozesebwa okw’enjawulo mu kiseera kino; era, ng’obubaka bwa malaika ow’okusatu, emaze okutuukirizibwa era ejja kwongera okuba amazima ag’ekiseera okutuusa ku nkomerero y’ekiseera. Review and Herald, Agusito 19, 1890.
The history of the movement of the first angel represents the movement of the third angel, and the ultimate focus of the parable is whether the virgins possess the oil, which is the message of the latter rain.
Ebyafaayo by’entambula ya Malayika ow’okusooka biyimirira entambula ya Malayika ow’okusatu, era omulamwa omukulu ogw’olugero guno gwe kumanya oba abawala balina amafuta, ge bubaka bw’enkuba ey’enkomerero.
“There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable. That oil is the righteousness of Christ. It represents character, and character is not transferable. No man can secure it for another. Each must obtain for himself a character purified from every stain of sin.” Bible Echo, May 4, 1896.
Waliwo ensi etudde mu bubi, mu bukuusa n'okukyamizibwa, era ddala mu ekisiikirize ky'okufa - beebase, beebase. Ani awulira obubabiro bw'omu mwoyo okubazukusa? Eddoboozi ki eriyinza okubatuukako? Endowooza yange etwalibwa mu biseera eby'omu maaso, nga akabonero kaweebwa nti, 'Laba, Omuko ajja; mufulume mumusisinkane.' Naye abamu baliba baakereeredde okufuna amafuta ag'okuddamu okujjuzamu ettabaaza zaabwe, era nga wayiseeko nnyo ekiseera, banaazuula nti empisa, eziragibwa ng'amafuta, teziweeranwa. Ago amafuta ge butuukirivu bwa Kristo. Galaga empisa, era empisa teziweeranwa. Tewali muntu asobola okuzifuna mu kifo ky'omulala. Buli omu ateekwa okwefunira empisa ezirongoofu okuva ku buli bbala ly'ekibi. Bible Echo, May 4, 1896.
The “oil” in the parable represents “character,” and also the “righteousness of Christ.” A sanctified character is only produced by those who eat God’s Word.
"Amafuta" agali mu lugero gategeeza "ekikula", era ate ne "obutuukirivu bwa Kristo." Ekikula ekitukuziddwa kiva mu abo bokka abalya Ekigambo kya Katonda.
Sanctify them through thy truth: thy word is truth. John 17:17.
Obatukuze mu mazima go: ekigambo kyo kye mazima. Yokaana 17:17.
The “oil” is also the messages of God’s Spirit.
"Amafuta" era ge g'obubaka bwa Omwoyo gwa Katonda.
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness.” Review and Herald, July 20, 1897.
Katonda aswazibwa bwe tetuwaniriza obubaka b’atuweereza. Bw’otyo tugaana amafuta ag’eggolide ge yandifukirira mu mitima gyaffe okutuusibwa eri abo abali mu kizikiza. Review and Herald, July 20, 1897.
The “oil” is the messages of God’s Word that conveys the sanctifying presence of Christ’s righteousness. In the parable of the ten virgins, which is also the prophecy of Habakkuk chapter two, the message of the Midnight Cry, which is the message of Christ’s righteousness, as represented by the message of Jones and Waggoner in the rebellion of 1888.
"Amafuta" ge obubaka bw'Ekigambo kya Katonda obuleeta okubeerawo okutukuza okw'obutuukirivu bwa Kristo. Mu lugero lw'abawala ekkumi, era nga kino kye n'obunnabbi bwa Habakkuku essuula ey'okubiri, obubaka bw'Enduulu ey'omu ttumbi, obwo bwe bubaka bw'obutuukirivu bwa Kristo, nga bwe bulagibwa mu bubaka bwa Jones ne Waggoner mu bujeemu bwa 1888.
“The Lord in His great mercy sent a most precious message to His people through Elders Waggoner and Jones. This message was to bring more prominently before the world the uplifted Saviour, the sacrifice for the sins of the whole world. It presented justification through faith in the Surety; it invited the people to receive the righteousness of Christ, which is made manifest in obedience to all the commandments of God. Many had lost sight of Jesus. They needed to have their eyes directed to His divine person, His merits, and His changeless love for the human family. All power is given into His hands, that He may dispense rich gifts unto men, imparting the priceless gift of His own righteousness to the helpless human agent. This is the message that God commanded to be given to the world. It is the third angel’s message, which is to be proclaimed with a loud voice, and attended with the outpouring of His Spirit in a large measure.” Testimonies to Ministers, 91.
Omukama mu kusaasira kwe okunene yatuma obubaka obw’omuwendo omukulu ennyo eri abantu be ng’ayita mu Bakadde Waggoner ne Jones. Obubaka buno bwalina okuleeta mu maaso g’ensi Omulokozi ayimusiddwa n’okumulaga obulungi, oyo nga Ssaddaaka olw’ebyono by’ensi yonna. Bwalaga okulangirirwa obutuukirivu mu kukkiriza mu Muwera; bwayita abantu okwaniriza obutuukirivu bwa Kristo, obulabikira mu kugondera ebiragiro bya Katonda byonna. Abangi baali bawedde okulaba Yesu. Baali beetaaga amaaso gaabwe okuteekebwa ku obuntu bwe obwa Katonda, obwenkizo bwe, n’okwagala kwe okutakyuka eri oluganda lw’abantu. Amaanyi gonna gaweebwa mu mikono gye, alyoke agabire abantu ebirabo eby’obugagga, ng’awa ekirabo ekitasasulwa ekya butuukirivu bwe ddala eri omuntu atalina ky’ayinza kweeyambaako. Kino kye ky’obubaka Katonda kye yalagira okuweebwa eri ensi. Kye ky’Obubaka bwa Malayika owokusatu, obwateekwa okulangirirwa n’eddoboozi eddene, era nga kwetooloolwa n’okuyiwa kw’Omwoyo gwe mu kipimo ekinene. Obujulizi eri Abasumba, 91.
The message is the message of the latter rain.
Obubaka bwe bubaka bw’enkuba ey’oluvannyuma.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
"Enjura ey'oluvannyuma egenda okugwa ku bantu ba Katonda. Malayika ow'amaanyi agenda okukka okuva mu ggulu, era ensi yonna egenda okuyaka olw'ekitiibwa kye." Review and Herald, April 21, 1891.
When the mighty angel descended on September 11, 2001, the latter rain began to sprinkle and the history of the Millerites as represented in the parable of the ten virgins and Habakkuk chapter two began to repeat. It was then that God’s last day people ate the book that was in the angel’s hand, and in so doing were led back to Jeremiah’s old paths, and thus became the watchmen that were to sound the warning trumpet. The trumpet warning was the Laodicean message represented by Isaiah as a loud cry.
Bwe yakkayo omalayika ow’amaanyi ku Ssettemba 11, 2001, enkuba ey’enkomerero n’ettandika okutontoma, era ebyafaayo by’Abamillerite, nga bwe byeragibwa mu lugero lw’abawala ab’omu buggya kkumi ne mu Habakkuki essuula ey’okubiri, byatandika okuddamu. Mu kiseera ekyo abantu ba Katonda ab’ennaku ez’enkomerero ne barya ekitabo ekyali mu mukono gw’omulayika, era bwe batyo ne bakomezebwawo ku makubo ag’edda ga Yeremiya, ne bafuuka abalinzi abaali balina okufuuwa ekkondeere y’okulabula. Okulabula kw’ekkondeere kuno kwe kwali obubaka bwa Laodikiya, Isaaya kwe yalaga ng’okukaaba okw’amaanyi.
Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.
Yogerera waggulu, tokwata mpola; yimusa eddoboozi lyo ng’ekkondeere, obategeeze abantu bange obujeemu bwabwe, n’ennyumba ya Yakobo ebibi byabwe. Isaaya 58:1.
The reform movement of the first and the third angels begin at a “time of the end.” At that point there is an “increase of knowledge” which will test the generation then living, but only after the knowledge is published as a formalized message. Thereafter the formalized message is “empowered”, and the empowerment is marked by the descent of an angel. The descent of the angel identifies Habakkuk’s debate and two classes begin to identify a message that is either the true or the counterfeit message of the latter rain. The faithful then become God’s watchmen who begin to blow a warning trumpet message.
Olugendo lw’okutereeza olw’obubaka bwa Malayika ow’okusooka n’ow’okusatu lutandikira mu "ebbanga ly’enkomerero." Mu kiseera ekyo wabaawo "okwongera kw’obumanyi" okukebera emmulembe ogwali gulamu mu kiseera ekyo, naye oluvannyuma lwokka nga obumanyi obwo buweerezeddwa ng’obubaka obutegekeddwa bulungi. Oluvannyuma, obubaka obwo obutegekeddwa bugabwa amaanyi, era okufuna amaanyi kwo kulagibwa n’okuserengeta kwa Malayika. Okuserengeta kwa Malayika kulaga empaka za Habakuku, era ebika bibiri bitandika okulambulula obubaka obw’enkuba ey’enkomerero, oba obw’amazima oba obw’obulimba. Abo abeesigwa ne bafuuka abakuumi ba Katonda abatandika okuvuuga ekkondeere ery’obulabula.
The true trumpet message is based upon the light represented upon Habakkuk’s two tables. It is the warning to Laodicea, and the warning that identifies the sins of God’s people. The debate escalates until the first disappointment, when the one class becomes the “assembly of mockers,” and the true watchmen are called to return to the zeal for the message they formerly manifested before the disappointment. As the watchmen returned, they recognized that they were in the “tarrying time”, and that the message that had failed, was actually going to be fulfilled, but in God’s order. That message was developed over a brief period of time (but a period of time nonetheless), and when the message arrives it is represented as the message of “the Midnight Cry”, which is simply an increase of the message that began to be empowered when the angel descended.
Obubaka bw’ekondeere obw’amazima bw’esigamiziddwa ku kitangaala ekiragiddwa ku bibao bya Habakkuku ebibiri. Kye kulabula Lawodikiya, era kulabula ekiraga ebibi by’abantu ba Katonda. Empaka ziyitirivu okutuusa ku ekyennyamivu ekyasooka, nga ekika ekimu kifuka “olukuŋaana lw’abasekerera,” ate abakuumi ab’amazima bayitibwa okuddayo ku buggumu eri obubaka lwe baali balaga nga tekunnabaawo ekyennyamivu. Bwe baaddayo abakuumi, baategeera nti bali mu “kiseera eky’okulindirira,” era nti obubaka obwalabika nga bugaanye, mu mazima bwali buggya okutuukirizibwa, naye nga Katonda bw’alagira. Obubaka obwo bwakula mu kaseera akatono (naye nga waliwo ddala akaseera ako), era bwe kituuka kiragibwa ng’obubaka bw’“Okukaaba okw’omu ttumbi ly’ekiro,” ekyo nga kye kweyongera kw’obubaka obwatandika okwongerwamu amaanyi nga omulayika yakka.
At the arrival of the message, a separation between those who had accepted the position of watchmen at the descent of the angel, and those who refused was fully accomplished. That separation identifies the point where the seal is impressed upon the one hundred and forty-four thousand, in advance of the outpouring of the latter rain without the “measuring” that was placed upon the latter rain that began when the angel descended.
Bwatuuka obubaka, okwawula wakati w’abo abaakkiriza ekifo ky’abalinzi mu kukka kw’omulayika n’abo abaagaana, kwatuukirira ddala. Okwawula okwo kulaga ekiseera we kaateekebwa akabonero ku emitwalo kkumi na nnya mu enkumi nnya, nga tekinnaba kuyiyibwa enkuba ey’oluvannyuma etaliiko “okupima”, “okupima” okwo kwe kwaateekebwako ku nkuba ey’oluvannyuma eyatandika omulayika bwe yakka.
The history of the Millerites is an illustration of the latter rain during the sealing of the one hundred and forty-four thousand. In that history the debate of Habakkuk was based upon a true and a false latter rain message. Paul identifies one class as those that have a love of the truth, and the other class as those who receive strong delusion for they do not have a love of the truth, and because they have believed a “lie.”
Ebyafaayo by'Abagoberezi ba William Miller byeyoleka ng'ekibonerezo ky'enkuba ey'enkomerero mu kiseera ky'okuteekebwako akabonero kw'abantu 144,000. Mu byafaayo ebyo, empaka za Habakkuki zaasigamizibwa ku bubaka bw'enkuba ey'enkomerero obw'amazima n'obw'obulimba. Pawulo alambulula ekibiina kimu ng'abo abalina okwagala ku mazima, ate ekibiina ekirala ng'abo abafuna okulimbibwa okw'amaanyi kubanga tebalina kwagala ku mazima, era kubanga baakkiriza "eky'obulimba."
The Millerite movement represents a development of truth that increases in knowledge and power from “the time of the end,” all the way through until the outpouring of the Holy Spirit at the Midnight Cry. The Millerite movement identified certain specific waymarks that are paralleled, such as a “time of the end,” a “formalizing” of the message represented by the “increase of knowledge”, an “empowerment” of the message that is marked by an angel descending, a “first disappointment” that introduces the parable of the ten virgins, an outpouring of the Holy Spirit represented as “the Midnight Cry”, and then a final “second disappointment”, where a dispensational door is “closed” and another dispensational door is “opened”.
Entambula y’Abamillerite eraga okukulaakulana kw’amazima okwongera mu bumanyi n’amaanyi okuva ku 'ekiseera eky’enkomerero' okutuusa ddala ku kufukibwa kw’Omwoyo Omutukuvu ku 'Okukaaba mu ttumbi ly’ekiro'. Entambula y’Abamillerite yalambulula obubonero obulaga ekkubo obw’enjawulo obufaanagana, nga mulimu 'ekiseera eky’enkomerero', 'okukakasibwa' kw’obubaka okuyimiririrwa mu 'okweyongera kw’obumanyi', 'okuyongerwamu amaanyi' kw’obubaka okumakibwa omulayika ng’akka, 'okumenyeka essuubi okusooka' okuleeta olugero lw’abawala abakumi, okufukibwa kw’Omwoyo Omutukuvu okuyimirizibwa ng’ 'Okukaaba mu ttumbi ly’ekiro', era ne 'okumenyeka essuubi okw’okubiri okwasembayo', aw’enzigi y’ekiseera emu 'eggalwawo' ne ndala 'eggulwawo'.
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 804.
Katonda awadde obubaka bw’Okubikkulirwa 14 ekifo kyabwo mu mulongo gw’obunnabbi, era omulimu gwabwo tegugenda kuggwaawo okutuusa ku nkomerero y’ebyafaayo by’ensi eno. Obubaka bwa malayika ow’olubereberye n’ow’okubiri bukyali mazima agakwata ku biseera bino, era bulina okutambula wamu ne kino ekigoberera. Malayika ow’okusatu alangirira okulabula kwe n’eddoboozi eddene. ‘Oluvannyuma lw’ebintu bino,’ Yokaana n’agamba nti, ‘Nalaba omulala malayika ng’akka okuva mu ggulu, ng’alina amaanyi amanene; n’ensi ne yaka olw’ekitiibwa kye.’ Mu kuyaka kuno, omusana gw’obubaka obusatu bwonna gugattiddwa wamu. Ebyawandiikibwa bya 1888, 804.
The Millerite movement, which typifies the movements of the one hundred and forty-four thousand, was bound up in the prophecies of the twenty-three hundred years and the twenty-five hundred and twenty years of Daniel chapter eight, verses thirteen and fourteen. “The time of the end,” arrived at the conclusion of “seven times” of God’s indignation against the northern kingdom of Israel. The formalization of Miller’s message in 1831, arrived two hundred and twenty years after the production of the King James Bible.
Ekibiina ky’Abamilleraiti, ekifaananyiriza entekateeka z’abantu 144,000, kyasibiddwa mu bunnabbi bw’emyaka 2,300 n’obw’emyaka 2,520 obuli mu Danyeri 8:13–14. “Ekiseera eky’enkomerero” kyatuuka ku nkomerero ya “emirundi musanvu” egy’obusungu bwa Katonda eri obwakabaka obwa’amambuka bwa Isirayiri. Okuteekebwawo mu ngeri entegeke kw’obubaka bwa Miller mu 1831 kwajja nga wayise emyaka 220 okuva lwe Baibuli ya King James yafulumizibwa.
“Mr. Miller, like those moved out by this message in other countries, first thought to fulfil his commission by writing and publishing in the public journals and in pamphlets. He first published his views in the Vermont Telegraph, a Baptist paper, printed in Brandon, Vt. This was in the year 1831.” John Loughborough, The Great Second Advent Movement, 120.
Mwami Miller, nga bwe kyali eri abo abaasikirizibwa obubaka buno mu nsi endala, yasooka alowooza nti ajja kutuukiriza obutumwa bwe ng’awandiika era ng’abufulumya mu mpapula z’amawulire ez’awamu ne mu pamfuleeti. Yasooka okufulumya endowooza ze mu Vermont Telegraph, empapula y’amawulire ey’Ababatisa, ekifulumizibwa mu Brandon, Vt. Kino kyali mu mwaka gwa 1831. John Loughborough, The Great Second Advent Movement, 120.
The movement of the third angel’s “time of the end,” arrived in 1989, at the conclusion of one hundred and twenty-six years from the rebellion of 1863. “One hundred and twenty-six” is a symbol of the “seven times.” Both movements began with a fulfillment of the “seven times.”
Ekibiina kya malaika ow'okusatu mu "ekiseera eky'enkomerero," kyatuuka mu 1989, ku nkomerero y'emyaka kikumi mu abiri mu mukaaga okuva ku bujeemu bwa 1863. "Kikumi mu abiri mu mukaaga" kye kabonero ka "emirundi musanvu." Ebibiina byombi byatandika n'okutuukirizibwa kwa "emirundi musanvu."
The message of the movement of the third angel was formalized in 1996, with the production of a series of articles titled, The Time of the End, that had been published in a magazine called, Our Firm Foundation. Those articles were published two hundred and twenty years after the Declaration of Independence in 1776. The message of both movements was formalized two hundred and twenty years after a history that was directly linked to the message that arrived at the end of the two hundred and twenty years.
Obubaka bw’ekibiina ky’omalayika owokusatu bwateekebwawo mu ngeri entongole mu 1996, nga bakola olunyiriri lw’ebyawandiiko olwayitibwa ‘The Time of the End’, olwabadde lwafulumizibwa mu magazini eyitibwa ‘Our Firm Foundation’. Ebiwandiiko ebyo byafulumizibwa emyaka bikumi bibiri n’amakumi abiri oluvannyuma lw’Okulangirirwa kw’Obwetwaze mu 1776. Obubaka bw’ebibiina byombi bwateekebwawo mu ngeri entongole emyaka bikumi bibiri n’amakumi abiri oluvannyuma lw’ebyafaayo ebyali byegattiddwa mu butereevu ku bubaka obwatuuka ku nkomerero y’emyaka bikumi bibiri n’amakumi abiri.
The number “two hundred and twenty” represents the connection (a link) between the “seven times,” of God’s indignation against the southern kingdom of Judah that began in 677 BC, and the beginning of the twenty-three hundred years of Daniel chapter eight, verse fourteen, in 457 BC. The number two hundred and twenty links the two prophecies together, and the two prophecies were presented together in the foundational verses of Adventism, which is Daniel chapter eight, verses thirteen and fourteen. In those verses Christ introduced himself prophetically as “that certain saint,” which is the translation from the Hebrew word “Palmoni,” which means the “Wonderful Numberer”.
Ennamba "bikumi bibiri mu amakumi abiri" eraga enkolagana (ekiyunga) wakati w’ "emirundi musanvu," egy’obusungu bwa Katonda eri obwakabaka obw’amaserengeta obwa Yuda, egyatandika mu 677 BC, n’entandikwa y’emyaka 2300 eya Danyeri essuula munaana, olunyiriri kkumi na nnya, mu 457 BC. Ennamba bikumi bibiri mu amakumi abiri egatta obunnabbi obubiri wamu, era obunnabbi obwo bubiri bweyanjulirwa wamu mu nnyiriri ez’ensibuko ez’Adiventizimu, ze Danyeri essuula munaana, ennyiriri kkumi na ssatu n’ekumi na nnya. Mu nnyiriri ezo Kristo yeeyanjulira mu ngeri ey’obunnabbi nga "omutukuvu oyo omu," ekyo kye kuvvuunulwa okuva ku kigambo ky’Olwebbulaniya "Palmoni," ekitegeeza "Omubala Omw’ewuunyisa".
The Wonderful Numberer introduces the two visions that represent the two lines of prophecy, in the very two verses, that Sister White identifies as the central pillar of Adventism. The starting point is joined by the symbolic link of two hundred and twenty years to when they are fulfilled in 1844. Habakkuk chapter two concludes with verse twenty, thus marking the number “two hundred and twenty” with a different expression by the Wonderful Numberer, for the verse identifies a primary characteristic of the antitypical Day of Atonement that began at that date.
Omubala Omw’ewuunyo ayanjula ebyolesebwa ebibiri ebiraga emirongo ebiri egy’obunnabbi, mu nnyiriri bbiri zennyini Omusista White z’ategeeza nti ze omugo ogw’omu makkati ogwa Adiventizimu. Ekitandikiro kigattiddwa n’okuyunga okw’akabonero okw’emyaka ebikumi bibiri n’amakumi abiri okutuuka lwe bituukirira mu 1844. Habakkuk essuula ey’okubiri emalirizibwa n’olunyiriri lw’amakumi abiri, bw’atyo nga Omubala Omw’ewuunyo alaga ennamba “ebikumi bibiri n’amakumi abiri” mu ngeri ey’enjawulo, kubanga olunyiriri olwo lulambulula ekintu ekikulu ennyo ekiranga Olunaku lw’Okutangiririra olw’ekituufu olwatandika ku kiseera ekyo.
But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.
Naye Mukama ali mu yeekaalu ye entukuvu: ensi yonna esirike mu maaso ge. Abakkuku 2:20.
The two prophetic periods that represent the central pillar of Adventism, which were introduced directly by the Wonderful Numberer are linked together by two hundred and twenty years, and Jesus (the Wonderful Numberer), who always identifies the end of a thing with the beginning of a thing, marked their ending in October 22, 1844, with the number two hundred and twenty.
Ebisera bibiri eby’obunnabbi ebikiikirira eggigi ery’omu makkati ery’Adiventisimu, ebyatongozebwa mu butereevu Omubala Eyewuunyisa, byagattiddwa wamu n’emyaka bikumi bibiri mu amakumi abiri; era Yesu (Omubala Eyewuunyisa), alambulanga bulijjo nti enkomerero y’ekintu yeetaba n’okusooka kwakyo, yalaga enkomerero yaabyo nga Okitobba 22, 1844, n’omuwendo ogwa bikumi bibiri mu amakumi abiri.
The movement of the first angel, as with the movement of the third angel, began at a “time of the end” (1798 and 1989 respectively), where the “seven times,” of Leviticus twenty-six is identified. The next waymark in both histories is marked with a conclusion of two hundred and twenty years, also a prophetic characteristic of the “seven times,” for the starting points of the two visions (chazon and mareh), represent a period of two hundred and twenty years that links them together.
Entambula y’omalayika omusooka, nga bwe kiri ne entambula y’omalayika owesatu, yatandika ku “mulembe gw’enkomerero”—omalayika omusooka mu 1798 n’omalayika owesatu mu 1989—awali “emirundi musanvu” eza Leevitiko amakumi abiri mu mukaaga gimanyibwa. Akabonero ak’eddaala akiddako mu byafaayo byombi kalambikiddwa okukomekkera kw’emyaka ebikumi bibiri n’amakumi abiri, era nga kimu ku bubonero bw’obunnabbi bw’“emirundi musanvu,” kubanga ebitandikirwamu eby’ebyolesebwa bibiri (chazon ne mareh) bikiikirira ebbanga ly’emyaka ebikumi bibiri n’amakumi abiri erigatta byo wamu.
The production of the King James Bible in 1611, the formalization of Miller’s message as published in the Vermont Telegraph newspaper, the production of the Declaration of Independence, and the publishing of The Time of the End in the Our Firm Foundation magazine, were all publications. The beginning and ending of both two hundred and twenty-year periods represent a publication as the historical waymark. The number “two hundred and twenty” is a symbol of a prophetic link, and all four publications are linked by being publications, and also by the message represented as the “increase of knowledge” in their respective histories.
Okusindikibwa kwa Baibuli ya King James mu 1611, okuteekebwawo mu ngeri entongole kw’obubaka bwa Miller nga bwasindikibwa mu ggazeti ya Vermont Telegraph, okuwandiikibwa kwa Declaration of Independence, n’okusindikibwa kwa “The Time of the End” mu magazini “Our Firm Foundation”, byonna byali ebiwandiiko ebyasindikibwa. Entandikwa n’enkomerero z’ebibanga byombi eby’emyaka bikumi bibiri mu amakumi abiri ziraga nti akabonero k’ebyafaayo ka buli kimu kaali ekiwandiiko ekyasindikibwa. Omuwendo “bikumi bibiri mu amakumi abiri” gwe kabonero k’okuyungibwa okw’obunnabbi, era ebiwandiiko bino bina biyungibwa olw’okuba ebiwandiiko, ate era n’obubaka obulabikirizibwa nga “okwongera obumanyi” mu byafaayo byabyo eby’enjawulo.
The Bible in 1611, represents the communication of the gospel from the heavenly courts to mankind. Miller’s message was set within the context of time prophecies, and the two sacred charts of Habakkuk make it easily recognized that Miller’s message was illustrated graphically by lines of history. “Vermont” means “a green mountain”, and according to inspiration “green” is a symbol of faith.
Baibuli ey’omwaka gwa 1611 eyimirira okutuusibwa kw’Enjiri okuva mu mbuga z’eggulu eri abantu. Obubaka bwa Miller bwateekebwa mu nteekateeka y’obunnabbi bw’ebiseera, era ebipande bibiri ebitukuvu bya Habakkuku biraga bulungi nti obubaka bwa Miller bwalambululibwa mu bufaananyi ku mirongo gy’ebyafaayo. "Vermont" kitegeeza "ensozi erangi ya kijani", era ng’okusinziira ku kusikirizibwa "kijani" kikiikirira akabonero k’okukkiriza.
“This dream gave me hope. The green cord represented faith to my mind, and the beauty and simplicity of trusting in God began to dawn upon my soul.” Christian Experience and Teachings, 28.
Ekirooto kino kyampa essuubi. Omuguwa ogwa langi ya kijani gwakiikirira okukkiriza mu birowoozo byange, era obulungi n’obwangu obuli mu kwesiga Katonda byatandika okuntukirira mu mwoyo gwange. Obumanyirivu n’Okuyigiriza okw’ObuKristo, 28.
Miller’s message was formalized and delivered from the faithful church, for a “mountain” in the last days is a “church”.
Obubaka bwa Miller bwafuulibwa entongole era ne bwatuusibwa okuva mu Ekkanisa ey’obwesigwa, kubanga “olusozi” mu nnaku ez’enkomerero lutegeeza “ekkanisa”.
And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.
Era mu nnaku ez’oluvannyuma kijja kubeerawo nti olusozi olw’ennyumba ya Mukama lunaasimbibwa ku ntikko z’ensozi, era lunaatukuzibwa okusinga obusozi; era amawanga gonna galikulukuta okutuuka gyalwo. Era abantu abangi baligenda ne bagamba nti, Mujje, tugende waggulu ku lusozi lwa Mukama, eri ennyumba ya Katonda wa Yakobo; era anaatuyigiriza amakubo ge, era tunaatambulira mu njira ze: kubanga mu Sayuni mwe munaava etteeka, n’ekigambo kya Mukama kuva mu Yerusaalemi. Isaaya 2:2, 3.
The formalized testing message of Miller came from the faithful church, and the publication called The Telegraph, represents a message from heaven as did the King James Bible, for the word “telegraph”, which is created from two Greek words, is a message from far off. The first word (tele) means “distant or far off,” and the second word (grapho), “to write or record.” Together they mean “to write or transmit at a distance.” In 1611, God, through the production of the King James Bible transmitted His message from heaven, and at the end of two hundred and twenty years, Miller’s message, as first formalized in 1831 in the Vermont Telegraph, also transmitted God’s message from heaven. That message was the “increase of knowledge” that was opened at “the time of the end” in 1798, which then produced a three-step testing process for that generation. That history typified the history of Future for America.
Obubaka bwa Miller obw’okugezesa obwategekebwa mu ngeri entongole bwava mu kkanisa ey’abeesigwa, era ekyawandiikibwa ekyitibwa The Telegraph kyayimirira ng’obubaka okuva mu ggulu nga bwe kyakola ne King James Bible; kubanga ekigambo “telegraph,” ekivudde mu bigambo bibiri eby’Oluyonaani, kitegeeza obubaka okuva ewala. Ekigambo ekisooka (tele) kitegeeza “e wala oba okuva ewala,” ate ekya bbiri (grapho), “okuwandiika oba okuteekawo ebyawandiikiddwa.” Bwe bigattibwa wamu bitegeeza “okuwandiika oba okuweereza obubaka nga wali ewala.” Mu 1611, Katonda, okuyita mu kufulumya King James Bible, yatuusa obubaka bwe okuva mu ggulu; era ku nkomerero y’emyaka bikumi bibiri n’amakumi abiri, obubaka bwa Miller, nga bwe bwatandika okutegekebwa mu ngeri entongole mu 1831 mu kyawandiikibwa ky’amawulire ekyitibwa The Vermont Telegraph, nabwo bwatuusa obubaka bwa Katonda okuva mu ggulu. Obubaka obwo bwali “okwongera okumanya” obwaaggulibwa ku “kiseera ky’enkomerero” mu 1798, era ne buzaala enteekateeka ey’omutendera esatu ey’okugezesa eri ab’omu mulembe ogwo. Ebyafaayo ebyo byafaananyiriza ebyafaayo bya Future for America.
The Declaration of Independence in 1776, represents the beginning of the earth beast of Revelation thirteen. It represents the beginning of the United States, and in so doing identifies the restriction of independence at the end of the United States. The message of Future for America (as the name suggests), identifies the ending that is typified in the beginning with the publication of the Declaration of Independence. Two hundred and twenty years later in 1996, the ministry that had produced The Time of the End magazine, received the legal entity that had previously been named, Future for America. That year, The Time of the End magazine, that was made up of articles that had been run in the publication called Our Firm Foundation, was published.
Okulangiriro lw’obwetwaze mu 1776, kiraga okutandika kw’ensolo eyava ku ttaka eyogerwako mu Okubikkulirwa 13. Kiraga okutandika kwa Amerika, era mu ngeri eyo kiraga okunyigirizibwa kw’obwetwaze ku nkomerero ya Amerika. Obubaka bwa Future for America (nga erinnya bwe lyeraga), bulambulula enkomerero eyafaananyizibwa mu ntandikwa olw’okufulumizibwa kw’Okulangiriro lw’Obwetwaze. Emyaka 220 oluvannyuma mu 1996, omulimu gw’obuweereza ogwali gufulumya magazini eyitibwa The Time of the End, gwaafuna ekitongole eky’amateeka ekyali kituumibwa dda Future for America. Omwaka ogwo, magazini The Time of the End, eyagattibwa okuva mu biwandiiko ebyali bifulumiziddwa mu lupapula oluyitibwa Our Firm Foundation, yafulumizibwa.
The name of the ministry Future for America, addresses the history of the Declaration of Independence, for that publication marked the beginning of the United States, and Jesus always illustrates the end with the beginning. The title of the publication being The Time of the End, addresses both “the time of the end” in 1989, but also the end of probationary time when Michael stands up. The formalized message in the publication (Daniel eleven, verse forty through forty-five), was unsealed with the collapse of the Soviet Union in 1989 (the time of the end), and the verses that were unsealed present a sequence of history that moves forward from 1989 until verse one of chapter twelve, identifies Michael standing up, and human probation closing.
Erinnya ly’obuweereza erya Future for America lyogera ku byafaayo bya Declaration of Independence, kubanga ekiwandiiko ekyo kyalanga entandikwa ya United States, era Yesu bulijjo alaga enkomerero ng’agifananiriza n’entandikwa. Omutwe gw’ekiwandiiko nga gwe ‘The Time of the End’, gwogerera ku byombi: ‘ekiseera ky’enkomerero’ mu 1989, era n’ekkomerero ly’ekiseera eky’okugezesa nga Mikaeri bw’ayimirira. Obubaka obutereezevu obuli mu kiwandiiko (Danyeri 11:40–45) bwaggulwawo nga Soviet Union egudde mu 1989 (ekiseera ky’enkomerero), era ennyiriri ezo ezaggulwawo zaalaga olutambuliro lw’ebyafaayo oluva mu 1989 ne lugenda mu maaso okutuuka ku lunyiriri olusooka olw’omutwe ogw’ekkumi n’ebiri, olulaga Mikaeri ng’ayimirira era ng’ekiseera eky’okugezesa kw’abantu kiggalibwa.
From the publication of Declaration of Independence, in 1776, unto the publication of The Time of the End magazine, equates to two hundred and twenty years, and the beginning and ending are addressing the same prophetic subjects. The publication of The Time of the End, was compiled with the chapters which had first being published as articles in the publication Our Firm Foundation, and represents the prophetic truth that without holding to the foundational truths of the Millerite movement (which is “our firm foundation”), it is impossible to understand the “increase of knowledge” at the “time of the end” in 1989.
Okuva ku kusindikibwa kwa Declaration of Independence mu 1776 okutuuka ku kusindikibwa kw’emagazini The Time of the End, kikwana emyaka bikumi bibiri mu abiri (220), era entandikwa n’enkomerero byogera ku nsonga z’obunnabbi ezimu. Okusindikibwa kw’emagazini The Time of the End kwakwataganyizibwa nga emitwe egyasooka gyali gasindikiddwa nga ebyawandiiko mu Our Firm Foundation, era kuyimiririra amazima g’obunnabbi nti nga tokwatirira ku mazima ag’ensinziro ag’ekibiina kya Millerite (ge ‘essinziro lyaffe ery’amaanyi’), tekisoboka kutegeera ‘okwongera ku magezi’ ku ‘kiseera eky’enkomerero’ mu 1989.
The waymark represented as “the time of the end,” and the waymark representing the “formalizing” of the message in the parallel histories of the first and third angel’s movements both contain the prophetic elements of the “seven times” of Leviticus twenty-six. The next waymark in the parallel histories is the empowerment of the message as marked by the descent of either the angel of Revelation ten, on August 11, 1840, or the angel of Revelation eighteen, on September 11, 2001. The fulfillment of the second woe of Revelation chapter nine, brought the angel of Revelation ten down, and the fulfillment of the third woe of Revelation chapter ten, brought the angel of Revelation chapter eighteen down.
Akabonero akalabikiddwa nga “ekiseera eky’enkomerero,” n’akabonero akalaga “okufuulibwa entongole kw’obubaka,” mu byafaayo ebifaanaganye eby’okutambuza obubaka bw’omalayika asooka n’omalayika ow’okusatu, byombi birimu ebitundu eby’obunnabbi eby’ “emirundi musanvu” ebyogerwako mu Levitika 26. Akabonero akaddako mu byafaayo ebifaanaganye ke kuweebwa amaanyi kw’obubaka, nga kulagibwa okukka wansi kwa malayika w’Okubikkulirwa ekkumi, ku Agusito 11, 1840, oba kwa malayika w’Okubikkulirwa kkumi n’omunaana, ku Ssebuttemba 11, 2001. Okutuukirira kw’ekibonoobono eky’okubiri ekya Okubikkulirwa omutwe ogw’omwenda kwe kwaleeta malayika w’Okubikkulirwa ekkumi okukka wansi, era okutuukirira kw’ekibonoobono eky’okusatu ekya Okubikkulirwa omutwe ogw’ekkumi kwe kwaleeta malayika w’Okubikkulirwa kkumi n’omunaana okukka wansi.
In the parallel histories the latter rain begins to “sprinkle” at the point when the angel descends. At that point the message is “empowered” by the confirmation of the predicted event. For the Millerites it was the cessation of the Ottoman supremacy in fulfillment of the time prophecy of Islam of the second Woe in Revelation chapter nine, verse fifteen. For the movement of the one hundred and forty-four thousand it was the “angering of the nations,” a prophecy of Islam of the third Woe which is in the time of the seventh trumpet in Revelation ten, verse seven, that was fulfilled when the great buildings of New York City were brought down.
Mu byafaayo ebifaanagana, enkuba ey’oluvannyuma etandika ‘okutontomera’ mu kiseera malayika bw’akka. Mu kiseera ekyo obubaka ‘bufuna amaanyi’ olw’okukakasibwa kw’ekintu ekyalangiirirwa okubaawo. Eri Abamillerite, kyali okukoma kw’obuyinza obusukkiridde bwa Ottoman, mu kutuukirira kw’obunnabbi bw’ebbanga obw’Islamu obw’Olutawaana olw’okubiri mu Okubikkulirwa essuula mwenda, olunyiriri kkumi na ttaano. Eri ekibiina ky’aba 144,000, kyali ‘okusunguwala kw’amawanga,’ obunnabbi obw’Islamu obw’Olutawaana olw’okusatu obuli mu kiseera ky’ekkonde ery’omusanvu mu Okubikkulirwa essuula kkumi, olunyiriri musanvu, ekyo kye kyatuukirira lwe byasambulwa ebizimbe ebinene eby’e New York City.
Each of the major waymarks of the parallel histories have direct links to the work of the Wonderful Numberer, who places His signature on the relationship of the two visions that represent twenty-three hundred years and twenty-five hundred and twenty years. The prophetic watchmen who are raised up at the descent of the angel blow a warning trumpet that includes the message to Laodicea, that in 1856, was directly linked to the unsealing of the greater light of the “seven times.” The waymark of Habakkuk’s two tables, represented by the 1843 and the 1850 pioneer charts, which both graphically represent the “seven times,” arrived between the descent of the angel and the “first disappointment” in each parallel history.
Buli kimu ku biragiro ebikulu by’ebyafaayo eby’efaanagana kirina enkwatagana etereevu n’omulimu gw’Omubalirizi Omuwuunyisa, ateeka omukono gwe ku nkwatagana wakati w’ebyolesebwa ebiri ebiraga emyaka 2300 n’emyaka 2520. Abalinzi b’obunnabbi abayimirizibwa mu kiseera ky’okukkira kw’omulayika bafuuyira ekkondeere ery’okulabula eririmu obubaka eri Laodicea, era mu 1856 obubaka buno bwaggatibwa butereevu ku kuggulwawo kw’omusana omusinga ogw’ “emirundi musanvu.” Akabonero akalagira ekkubo aka “amabawo abiri ga Habakkuku,” akaakikirirwa ku bipande by’abatandisi eby’omwaka 1843 n’eby’omwaka 1850, ebyombi ebiraga “emirundi musanvu” mu bifaananyi, kaatuuka wakati w’okukkira kw’omulayika n’ “okuvuddemu essuubi okwasooka” mu buli byafaayo eby’efaanagana.
The waymark of the “tarrying time” is directly linked to the failed prediction of 1843, which was a prediction of the fulfillment of both the twenty-three hundred years, and also the twenty-five hundred and twenty years. The message of the Midnight Cry was the identification of the soon-coming fulfillment of those two periods of prophetic time. The closed dispensational “door” at the last waymark identifies the fulfillment of those two prophetic periods, and marks where the seventh or Jubilee trumpet begins to sound. Every waymark in each history is directly linked to the “seven times,” and the “seven times” represents the thread that ties both histories together, and both histories represent the message of the latter rain.
Akabonero akalaga ekkubo aka "ebbanga ery'okulindirira" kagattiddwa butereevu ku bunnabbi bw’omwaka gwa 1843 obw’ataatuukirira, era obwo bwali obunnabbi obwategeeza okutuukirizibwa kw’emyaka enkumi bbiri mu bikumi bisatu, era n’emyaka enkumi bbiri mu bikumi bitaano n’amakumi abiri. Obubaka bw'Okukaaba okw'omu ttumbi bwategeeza nti okutuukirizibwa kw’ebbanga ebyo ebibiri eby’obunnabbi kwali kumpi nnyo. Oluggi "olw’ekiseera" oluggaddwawo ku kabonero akasembayo lulaga okutuukirizibwa kw’ebbanga ebyo ebibiri eby’obunnabbi, era lulumaka we watandikira okufuuwa akagombe ak’omusanvu oba aka Yubire. Akabonero konna akalaga ekkubo mu buli byafaayo byombi kagattiddwa butereevu ku "emirundi musanvu," era "emirundi musanvu" kimeza omuguwa ogugatta ebyafaayo byombi wamu, era ebyafaayo byombi bikiikirira obubaka bw’Enjura ey’oluvannyuma.
We will continue this study in the next article.
Tujja kugenda mu maaso n’okunoonyereza kuno mu kiwandiiko ekiddako.
“‘To them which stumble at the word, being disobedient,’ Christ is a rock of offense. But ‘the stone which the builders disallowed, the same is made the head of the corner.’ Like the rejected stone, Christ in His earthly mission had borne neglect and abuse. He was ‘despised and rejected of men; a man of sorrows, and acquainted with grief: . . . He was despised, and we esteemed Him not.’ Isaiah 53:3. But the time was near when He would be glorified. By the resurrection from the dead He would be declared ‘the Son of God with power.’ Romans 1:4. At His second coming He would be revealed as Lord of heaven and earth. Those who were now about to crucify Him would recognize His greatness. Before the universe the rejected stone would become the head of the corner.
‘Ku abo abasitazibwa olw’Ekigambo, nga batagondera,’ Kristo abeera libanga ery’okusitaza. Naye ‘ejjinja abakola ennyumba lye baagaana, lyafuuka omutwe gw’ensonda.’ Okufaanana n’ejjinja eryaagaanyizibwa, Kristo mu mulimu gwe ku nsi yaggumira obutamussiza mu maaso n’okunyoomerwa. Yali ‘yanyoomebwa era n’aagaanibwa abantu; omusajja ow’obuyinike, era amanyiddwa ennyo obulumi: . . . yanyoomebwa, era tetwamubalirira.’ Isaiah 53:3. Naye ekiseera kyali kumpi we yagenda okugulumizibwa. Mu kuzuukira okuva mu bafu yali agenda kulangirirwa ‘Mwana wa Katonda ow’amaanyi.’ Romans 1:4. Ku kujja kwe okw’okubiri alibikkulibwa nga Mukama w’eggulu n’ensi. Abo abaali kati bagenda okumussa ku musalaba balitegeera obukulu bwe. Mu maaso g’obutonde bwonna ejjinja eryaagaanyizibwa lirifuuka omutwe gw’ensonda.
“And on ‘whomsoever it shall fall, it will grind him to powder.’ The people who rejected Christ were soon to see their city and their nation destroyed. Their glory would be broken, and scattered as the dust before the wind. And what was it that destroyed the Jews? It was the rock which, had they built upon it, would have been their security. It was the goodness of God despised, the righteousness spurned, the mercy slighted. Men set themselves in opposition to God, and all that would have been their salvation was turned to their destruction. All that God ordained unto life they found to be unto death. In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.
Era ku 'oyo yenna gwe linaagwako, linaamulivunula.' Abantu abaagaana Kristo baali bagenda mangu okulaba ekibuga kyabwe n'eggwanga lyabwe nga bizikirizibwa. Ekitiibwa kyabwe kyandimenebwamu, ne kisaanuusibwa ng'effufu mu maaso g'empewo. Kiki ekyabazikiriza Abayudaaya? Kye kyali olwazi lwe singa baalizimbira ku lwo, lyandibadde obukuumi bwabwe. Kye kyali obulungi bwa Katonda obwanyoomerwa, obutuukirivu obwasuulibwa, okusaasira okwakanyalirwako. Abantu baayimirira okujeemera Katonda, era byonna ebyandibadde obulokozi bwabwe byakyuka okuzikiriza kwabwe. Byonna Katonda bye yalagira okubeera obulamu, baabisanga nga bibaleetera okufa. Mu kumussa Kristo ku musaalaba olw'Abayudaaya mwalimu okuzikirira kwa Yerusaalemi. Omusaayi oguyiikiddwa ku Kalivari gwe gwaba obuzito obwabanyika mu kuzikirira mu nsi eno ne mu nsi ejja. Era bwe kityo ku lunaku olukulu olw'enkomerero, nga okusala omusango kugwa ku abo abagaana ekisa kya Katonda. Kristo, olwazi lwabwe olw'okukwasa enkonge, alibirabikira gye bali ng'olusozi olw'okusasula. Ekitiibwa eky'amaaso ge, ekiri obulamu eri abatuukirivu, kiriba eri ababi omuliro ogw'okumalawo. Olw'okwagala okugaaniddwa, ekisa ekyanyoomerwa, omwonoonyi alizikirizibwa.
“By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” The Desire of Ages, 599, 600.
"Mu bifaananyi bingi era mu kulabula okuddamuddamu, Yesu yalaga ekijja okutuukako eri Abayudaaya olw’okugaana Omwana wa Katonda. Mu bigambo bino yali ayogerera bonna, mu mirembe gyonna, abagaana okumwaniriza ng’Omununuzi waabwe. Okulabula kwonna kibakwatako. Yeekaalu eyaswazibwa, omwana atagonda, abalimi ab’obulimba, n’abazimbi abanyoomi, byonna birina ekifaananyi kyabyo mu eby’okuyitamu bya buli mwonoonyi. Bw’atawenenya, ekibonerezo bye byalaga nga bijja kiba kye." The Desire of Ages, 599, 600.