The testing process that begins when the angel descends is represented by the test of whether to take the book out of the angel’s hand and eat it. Those that did choose to eat the message were then destined for a disappointment where the group who refused to eat were left behind. The little book that was to be eaten represented an “increase of knowledge” of the message that had first been unsealed at “the time of the end” at either 1798 or 1989, and then later formalized into a message that would hold the generation then alive accountable to the light of the increased knowledge. In either history, once the prophecy of Islam was fulfilled, then the message to be eaten in the angel’s hand was either received or rejected. If the message represented by the book is rejected, those who do so, and still seek to uphold the profession of still being the chosen of God, are forced to produce a counterfeit latter rain message.

Enkola y’okukemebwa etandika malayika bw’akka, eyayimiririrwa ng’okukemebwa okw’okusalawo okuggya ekitabo mu mukono gwa malayika ne okukirya oba okulireka. Abo abaalondawo okulya obubaka ne batuuka mu mbeera ey’okuddirirwa essuubi, ate ekibinja ekyagaana okulya ne kisigalawo emabega. Ekitabo ekitono ekyalagirwa okuliibwa kyakiikirira ‘okwongerako obumanyi’ ku bubaka obwasooka okuggulwawo mu ‘ekiseera eky’enkomerero’ mu 1798 oba mu 1989, era oluvannyuma ne buteekebwamu obukkakkamu ne bufuulibwa obubaka obwateeka omulembe ogwali gulamu mu buvunaanyizibwa eri omusana gw’obumanyi obw’eyongedde. Mu byafaayo byombi, obunnabbi olw’Islam bwe bwatuukirira, olwo obubaka obw’okulibwa obwali mu mukono gwa malayika ne bukkirizibwa oba ne bugaanibwa. Bwe bagaana obubaka obukiikirirwa ekitabo, ate ne bakyagala okukuuma okweyita nti bakyali abalonde ba Katonda, banyigirizibwa okuleeta obubaka obw’obulimba obw’enjura ey’oluvannyuma.

On September 11, 2001 the past rebellions of the generations of Adventism were again made testing issues. Habakkuk chapter two identifies a debate that occurs in the prophetic history represented therein, which is a parallel prophetic line to the parable of the ten virgins. When the watchman asked what he shall answer in the history of the parable of the ten virgins, he was commanded to “write the vision, and make it plain upon tables.” The watchmen of Millerite history produced the 1843 chart in 1842, and its production became a waymark. It was the “vision” of Habakkuk two, that had been made plain upon tables that was to speak at the end.

Ku Septemba 11, 2001, obujeemu obw’edda mu mirembe egy’enjawulo egy’Obu-Adiventisiti bwaddamu okufuuka ensonga ez’okugezesa. Essuula ey’okubiri eya Habakkuku eraga empaka ezibaawo mu byafaayo eby’obunnabbi ebiragiriddwa omwo, nga z’ekwatagana n’olunyiriri lw’obunnabbi olugendera wamu n’olugero lw’abawala ekkumi. Omulindirizi bwe yabuuza kye yandiddamu mu byafaayo by’olugero lw’abawala ekkumi, yalagirwa nti, "Wandiika okwolesebwa, era olulage obulungi ku bipande." Abalindirizi b’ebyafaayo by’Abamillerite baakola olupande lwa 1843 mu 1842, era okukolebwa kwalwo ne kufuuka akabonero akalaga ekkubo. Kyali "okwolesebwa" kwa Habakkuku essuula ey’okubiri, okwali kulagiddwa obulungi ku bipande, era okwali kugenda okwogera ku nkomerero.

Shortly after September 11, 2001 those who recognized the activity of Islam of the third woe, were led to return to Jeremiah’s “old paths,” and to walk therein. Those “old paths” identified that the three woes of Revelation chapter eight, verse thirteen represented the prophetic role of Islam. Immediately thereafter, Future for America began to reproduce the two charts of Habakkuk chapter two at the very same point in the parallel history of the Millerites, the two charts were set forth as a waymark, which had been represented by the production of the 1843 chart, in 1842.

Amangu ddala oluvannyuma lwa Ssettemba 11, 2001, abo abaalaba ne bategeera ekikolwa ky’Obusiraamu ekya mu “zikanga ey’okusatu,” baakulemberwa okudda ku “makubo ag’edda” aga Yeremiya, ne batambuliramu. Ago “makubo ag’edda” gaalaga nti “zikanga ssatu” eziri mu Okubikkulirwa essuula munaana, olunyiriri kkumi na ssatu, zayimirira obuvunaanyizibwa bwa bunnabbi bwa Obusiraamu. Amangu ddala oluvannyuma awo, Future for America yatandika okuddamu okukola emmeeza ebbiri eza Abakkuku essuula ey’okubiri mu kifo kye kimu ddala mu byafaayo ebyenkanankana eby’Abagoberezi ba Miller; emmeeza ebbiri zino zaateekebwawo ng’akabonero k’ekkubo, nga bwe kyali kyayimiririziddwa mu kukolebwa kw’emmeeza ya 1843 mu 1842.

“In May, 1842, a General Conference was convened in Boston, [Massachusetts]. At the opening of this meeting, Brethren Charles Fitch and Apollos Hale, of Haverhill, presented the pictorial prophecies of Daniel and John, which they had painted on cloth, with the prophetic numbers, showing their fulfillment. Brother Fitch in explaining from his chart before the Conference, said, while examining these prophecies, he had thought if he could get out something of the kind as here presented it would simplify the subject and make it easier for him to present to an audience. Here was more light in our pathway. These brethren had been doing what the Lord had shown Habakkuk in his vision 2,468 years before, saying, ‘Write the vision and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time.’ Habakkuk 2:2.

Mu Mayi, 1842, Olukiiko Olukulu lwatuumibwa mu Boston, [Massachusetts]. Ku ntandikwa y’okusisinkana kuno, ab’oluganda Charles Fitch ne Apollos Hale ab’e Haverhill, baaleeta obunnabbi obw’efaananyi obwa Daniel ne John, bye baabadde bapentedde ku lugoye, n’ennamba z’obunnabbi, nga ziraga okutuukirizibwa kwabyo. Ow’oluganda Fitch, ng’annyonnyola ng’akozesa ekifaananyi kye mu maaso g’Olukiiko, yagamba nti bwe yali akebera bunnabbi buno, yali alowooza nti singa asobola okufuula ekintu nga kino nga bwe kiragiddwa wano, kyandisobozesezza okunyulula ensonga era ne kimuyamba okugitegeeza mu maaso g’abawuliriza. Wano waaliwo omusana ogw’okwongera ku kkubo kyaffe. Ab’oluganda bano baali bakola kye Mukama yalaga Habakkuk mu kwolesebwa kwe emyaka 2,468 emabega, ng’agamba nti, ‘Wandika okwolesebwa, okikole kilambike bulungi ku bipande, alyoke adduke oyo akisoma. Kubanga okwolesebwa kukyalindiridde obudde obwateekebwawo.’ Habakkuk 2:2.

“After some discussion on the subject, it was voted unanimously to have three hundred similar to this one lithographed, which was soon accomplished. They were called ‘the ‘43 charts.’ This was a very important Conference.” The Autobiography of Joseph Bates, 263.

"Oluvannyuma lw'okukubaganya ebirowoozo ku nsonga eno, ne bakkiriziganya bonna okukubisa ebipande ebikumi bisatu ebifaanagana n'kino mu ngeri ya lithograph, ekyo ne kikolebwa mangu. Byayitibwa 'ebipande bya '43'. Olukiiko luno lwali lw'obukulu ennyo." Ebyafaayo by'obulamu bwa Joseph Bates, 263.

“It was the united testimony of Second Advent lecturers and papers, when standing on ‘the original faith,’ that the publication of the chart was a fulfillment of Habakkuk 2:2, 3. If the chart was a subject of prophecy (and those who deny it leave the original faith), then it follows that BC 457 was the year from which to date the 2300 days. It was necessary that 1843 should be the first published time in order that ‘the vision’ should ‘tarry,’ or that there should be a tarrying time, in which the virgin band was to slumber and sleep on the great subject of time, just before they were to be aroused by the Midnight Cry.” James White, Second Advent Review and Sabbath Herald, Volume I, Number 2.

“Bwali bujulizi obw’awamu obw’abasomesa n’empapula z’Omujja ogw’Okubiri, bwe baali bayimiridde ku ‘nzikiriza eyasooka,’ nti okufulumizibwa kw’ekipande kwali kutuukirizibwa kwa Kaabakuuku 2:2, 3. Obanga ekipande kyali nsonga ey’obunnabbi (era abo abakigaana bava ku nzikiriza eyasooka), kale kiddirira nti BC 457 gwe gwali omwaka ogw’okubalirako ennaku 2300. Kyali kyetaagisa nti 1843 gubeere ekiseera ekisooka okufulumizibwa, olwo ‘okwolesebwa’ kusobole ‘okulwawo,’ oba walina okubaawo ekiseera eky’okulwawo, mwe kibiina ky’abawala abatalina bba kyali kigenda okweebaka n’otulo ku nsonga ennene ey’ekiseera, nga kitono nnyo nga tebannazuukusibwa n’Okukaaba okw’Ekiseera eky’Ekiro ekya wakati.” James White, Second Advent Review and Sabbath Herald, Volume I, Number 2.

“Now our history shows that there were hundreds teaching from the same chronological charts that William Miller was, all of one stamp. Then it was the oneness of the message all on one theme, the coming of the Lord Jesus at a certain time, 1844.” Joseph Bates, Early SDA Pamphlets, 17.

"Kati ebyafaayo byaffe byalaga nti waaliwo abantu ebikumi abaali bayigiriza nga basinzira ku mmeeza z’okusengeka kw’ebiseera eze William Miller naye yakozesa, bonna nga ba mu mutindo gumu. Awo ne wabaawo obumu bw’obubaka, bwonna nga buli ku mulamwa gumu, okujja kwa Mukama waffe Yesu mu kiseera ekirambikiddwa, 1844." Joseph Bates, Pampuleeti za SDA ezasooka, 17.

The reprinting of the 1843 and 1850 charts, in the immediate post-September 11, 2001 history was as much a fulfillment of Habakkuk two, as was the publication of the 1843 chart in 1842. The production of the tables is part of the narrative of Habakkuk chapter two, and it had to happen. On September 11, 2001 the rebellion of 1863 was again repeated by those Laodicean Adventists who refused to return to Jeremiah’s “old paths.”

Okuzifulumya nate ebipande bya 1843 ne 1850, mu byafaayo ebyagoberera mangu oluvannyuma lwa Ssettemba 11, 2001, kyali kutuukirizibwa kwa Habakuku essuula 2 mu ngeri ey’enkana, nga bwe kyali ne ku kufulumizibwa kw’ekipande kya 1843 mu 1842. Okutondwa kw’ebipande kukwatira ddala ku njogera ya Habakuku essuula 2, era kyali kyalina okubaawo. Ku Ssettemba 11, 2001, obujeemu bwa 1863 bwaddamu okukolebwa abo Abadiventisi ba Laodikiya abaagaana okuddayo ku “nzira enkadde” za Yeremiya.

“The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as of little value the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin, and rob the people of God of their past experience, giving them instead a false science. ‘Thus saith the Lord: Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ [Jeremiah 6:16.]

Omulabe agezaako okusendasenda ebirowoozo by’abaganda baffe n’abannyinaffe okuva ku mulimu ogw’okutegeka abantu okuyimirira mu nnaku zino ez’enkomerero. Ebyogera bye eby’obulimba bitegekeddwa okugoba ebirowoozo okuva ku bulabe n’obuvunaanyizibwa bw’essaawa eno. Bateeka omuwendo mutono nnyo ku kitangaala Kristo mwe yava mu ggulu n’ajja okukiwa Yokaana olw’abantu be. Bayigiriza nti ebyo ebiri mu maaso gaffe tebirina bukulu bumala okufuna okwegendereza okw’enjawulo. Baggyamu amaanyi amazima agava mu ggulu, ne banyaga abantu ba Katonda obumanyirivu bwabwe obw’edda, ne babawa mu kifo kyabwo sayansi ey’obulimba. ‘Bw’ati bw’ayogera Mukama: Muyimirire mu makubo, mulabe, mwebuuze ku makubo ag’edda, we wali ekkubo erirungi, era mutambulirengamu.’ [Yeremiya 6:16.]

“Let none seek to tear away the foundations of our faith,—the foundations that were laid at the beginning of our work, by prayerful study of the Word and by revelation. Upon these foundations we have been building for more than fifty years. Men may suppose that they have found a new way, that they can lay a stronger foundation than that which has been laid; but this is a great deception. ‘Other foundation can no man lay than that is laid.’ [1 Corinthians 3:11.] In the past, many have undertaken to build a new faith, to establish new principles; but how long did their building stand? It soon fell; for it was not founded upon the Rock.” Testimonies, volume 8, 296, 297.

Tewabeewo n’omu anoonya okuggyawo emisingi egy’okukkiriza kwaffe—emisingi egyateekebwa ku ntandikwa y’omulimu gwaffe, mu kusoma E Kigambo nga tusaba n’okubikkulirwa. Ku misingi gino tumaze emyaka egisukka mu amakumi ataano nga tuzimbyeko. Abantu bayinza okulowooza nti bazudde ekkubo ppya, nti basobola okuteeka omusingi omunywevu okusinga ogwateekeddwa; naye kino ky’obulimba obukulu. ‘Tewali asobola kuteeka musingi omulala okuggyako ogwateekeddwa.’ [1 Abakkolinso 3:11.] Mu biseera ebyayita, bangi bakkirizza okuzimba okukkiriza okupya, okuteekawo emisingi emipya; naye amazimbe gaabwe gaayimirira okumala ebbanga ki? Gaaguwa mangu; kubanga tegasinziira ku Lwazi. Obujulirwa, ekitundu 8, omuko 296, 297.

Jeremiah identifies that to walk in the “old paths,” is to find “the rest”, and the rest is “the latter rain”, which began when the nations were angered on September 11, 2001, when the great buildings of New York City came down. Those that then ate the message became Habakkuk’s watchmen who were to “write the vision, and make it plain”. Jeremiah identifies the very same watchmen during the time of “the rest”, which is “the latter rain”.

Yeremiya alaga nti okutambulira ku "makubo ag’edda" kwe kufuna "okuwummula"; era "okuwummula" kwe "enkuba ey’oluvannyuma", eyatandika ku lunaku amawanga lwe gaasunguwala, ku Septemba 11, 2001, bwe byagwa ebizimbe ebikulu eby’e New York City. Abo abaalya obubaka olwo ne bafuuka abakuumi ba Habakuku, abaalagirwa "okuwandiika okwolesebwa, ne okulukola lwangu okutegeera". Yeremiya ategeeza bennyini abo abakuumi mu biro bya "okuwummula", ekyo kye "enkuba ey’oluvannyuma".

Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

Bw’atyo bw’ayogera Mukama, Muyimirire mu makubo, mutunule, mubuuzenga ku makubo ag’edda, omukubo omulungi gwe muli, mugutambulengamu, mulisangamu okusaanuuka kw’emyoyo gyammwe. Naye ne bagamba nti, Tetugugendamu. Era nate ne mbalondera abeekuuma ku mmwe, nga mbagamba nti, Muwulirize eddoboozi ly’akadebe. Naye ne bagamba nti, Tetuliwuliriza. Yeremiya 6:16, 17.

The trumpet that they were to sound is the sixth trumpet of the second woe in Millerite history, and in the last days it is the seventh trumpet of the third woe. Habakkuk’s watchmen, who are Jeremiah’s watchmen, sound a warning message that in the rebellion of 1888, was rejected. The sixth trumpet that was rejected in 1888, was the message to Laodicea.

Ekkondeere gye baali balina okufuuwa ye kkondeere ey’omukaaga ey’ekiwoobe eky’okubiri mu byafaayo by’Abamillerite, ate mu nnaku ez’enkomerero ye kkondeere ey’omusanvu ey’ekiwoobe eky’okusatu. Abakuumi ba Habbakuku, be bennyini abakuumi ba Yeremiya, bawa obubaka bw’okulabula bwe baagaana mu bujeemu bwa 1888. Ekkondeere ey’omukaaga eyagaanyibwa mu 1888, yali obubaka eri Lawodikiya.

“The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.

Obubaka obutuweereddwa A. T. Jones ne E. J. Waggoner bwe bubaka bwa Katonda eri Ekkanisa ey’e Lawodikiya, era ennaku ziribeera eri buli ayatula nti akkiriza amazima naye n’atayolesa eri abalala emimuli egiweebwa Katonda. The 1888 Materials, 1053.

The seventh trumpet message of 1888, was first sounded to Laodicea in 1856, and then the Laodicean message was placed within the context of the increasing light of the “seven times.” On September 11, 2001 the call to return to Jeremiah’s old paths, and to walk therein for the purpose of obtaining the message of the latter rain, included the seventh Trumpet warning message that is represented as the message to Laodicea, and the “seven times,” which is the symbol of the foundations.

Obubaka bw’ekkondeere ey’omusanvu obwa 1888, bwasooka okulangirirwa eri Lawodikiya mu 1856, era oluvannyuma obubaka bwa Lawodikiya ne buteekebwa mu mulamwa gw’ekitangaala ekyeyongerayo eky’“emirundi musanvu.” Ku Ssebutemba 11, 2001, okuyitibwa okuddayo ku makubo ag’edda ga Yeremiya, era okutambuliramu olw’okufuna obubaka bw’enkuba ey’enkomerero, kwalimu n’obubaka bw’okulabula obw’ekkondeere ey’omusanvu obuyimirizibwa ng’obubaka eri Lawodikiya, n’“emirundi musanvu,” ekiri akabonero k’emisingi.

The “lie” identified by prophecy that produces the strong delusion of Paul’s writings was placed into the third generation of Laodicean Adventism in 1931, sixteen years after the death of the prophetess. The “lie” which arrived in the third generation is prophetically located in the period represented as the “women weeping for Tammuz,” and is therefore associated with the false latter rain message.

“Akabuulimba” akalagiddwa mu bunnabbi akaleeta okulimbirizibwa okunene okweyogerwako mu byawandiiko bya Paulo, kaateekebwa mu mulembe ogw’okusatu ogw’Abadiventisi ab’e Lawodikiya mu mwaka gwa 1931, emyaka kkumi n’omukaaga oluvannyuma lw’okufa kwa nnabbi omukazi. “Akabuulimba” akajja mu mulembe ogw’okusatu kalagibwa mu bunnabbi nti kali mu kiseera ekiragibwa ng’ “abakazi abakaabira Tamuzi,” era n’olwekyo kakwataganyizibwa n’obubaka obw’obulimba obw’“enkuba ey’enkomerero.”

The details of how the “lie” was propagated should be understood, as should the prophetic role of the “lie” in end-time prophecy. The scornful men that rule Jerusalem in the time of the latter rain, which is the time of the sealing of the one hundred and forty-four thousand, created a false latter rain message in the third generation of Adventism, as represented by the “women weeping for Tammuz,” in Ezekiel chapter eight. Their false latter rain message is also represented as a false foundation, a false wall of protection, and a false peace and safety message by Ezekiel.

Ebikula ku ngeri gye "ekinyoma" kyasasaanyizibwa biteekwa okutegeerwa, era bwe kityo n'omulimu gwakyo ogw'obunnabbi mu by'obunnabbi eby'ebiseera eby'enkomerero gutegerekebwe. Abasajja abannyoomi abafuga Yerusaalemi mu biro by’enkuba ey’enkomerero, ebyo bye biseera eby’okuteekebwako akabonero ku abo emitwalo kkumi na nnya n’enkumi nnya, baatonda obubaka obw’obulimba obw’enkuba ey’enkomerero mu mulembe ogw’okusatu ogw’Abadiventisiti, nga bwe byakiikirirwa mu "bakazi abakungubagira Tamuzi," mu Ezekyeri omutwe ogw’omunaana. Obubaka bwabwe obw’obulimba obw’enkuba ey’enkomerero, Ezekyeri abulaga nga bufananyizibwa ng’ensiseko ey’obulimba, ng’ekisenge eky’okukuuma eky’obulimba, era ng’obubaka bw’emirembe n’obutebenkevu obw’obulimba.

Have ye not seen a vain vision, and have ye not spoken a lying divination, whereas ye say, The Lord saith it; albeit I have not spoken? Therefore thus saith the Lord God; Because ye have spoken vanity, and seen lies, therefore, behold, I am against you, saith the Lord God. And mine hand shall be upon the prophets that see vanity, and that divine lies: they shall not be in the assembly of my people, neither shall they be written in the writing of the house of Israel, neither shall they enter into the land of Israel; and ye shall know that I am the Lord God. Because, even because they have seduced my people, saying, Peace; and there was no peace; and one built up a wall, and, lo, others daubed it with untempered mortar: Say unto them which daub it with untempered mortar, that it shall fall: there shall be an overflowing shower; and ye, O great hailstones, shall fall; and a stormy wind shall rend it. Lo, when the wall is fallen, shall it not be said unto you, Where is the daubing wherewith ye have daubed it? Therefore thus saith the Lord God; I will even rend it with a stormy wind in my fury; and there shall be an overflowing shower in mine anger, and great hailstones in my fury to consume it. So will I break down the wall that ye have daubed with untempered mortar, and bring it down to the ground, so that the foundation thereof shall be discovered, and it shall fall, and ye shall be consumed in the midst thereof: and ye shall know that I am the Lord. Thus will I accomplish my wrath upon the wall, and upon them that have daubed it with untempered mortar, and will say unto you, The wall is no more, neither they that daubed it; To wit, the prophets of Israel which prophesy concerning Jerusalem, and which see visions of peace for her, and there is no peace, saith the Lord God. Ezekiel 13:7–16.

Temulabye kwolesebwa kwa bwereere, so temwogedde obulaguzi bw’obulimba, nga mugamba nti, Mukama agambye; newaakubadde nga ssaayogera? Kale bw’ati bw’ayogera Mukama Katonda; Kubanga mwogedde eby’obusa, ne mulaba eby’obulimba, laba, nze ndi mulabe wammwe, bw’ayogera Mukama Katonda. Era omukono gwange gunaabanga ku bannabbi abalaba eby’obusa n’abalagula eby’obulimba: tebaliba mu lukiiko lw’abantu bange, so tebalikwandiikibwa mu kuwandiikibwa kw’ennyumba ya Isirayiri, so tebalyingira mu nsi ya Isirayiri; era munaamanya nti nze ndi Mukama Katonda. Kubanga, kubanga bawambye abantu bange ne babalimbisa, nga bagamba nti, Emirembe; so tewali mirembe; era omu n’azimba olukuta, laba, abalala ne balusiiga n’ensenyu etatengeddwa: Mubagambe abo abalusiiga n’ensenyu etatengeddwa nti kigenda kugwa: walibaawo enkuba ennyingi eyerengera; era mmwe, mayiba amanene, mugenda okugwa; ne mpewo ey’ekibuyaga egiriyuza. Laba, bwe olukuta lugudde, tebagenda kubabuuza nti, Wali wa siiga lwe mwalusiiga? Kale bw’ati bw’ayogera Mukama Katonda; Ndikimenya n’empewo ey’ekibuyaga mu busungu bwange; era walibaawo enkuba ennyingi mu busungu bwange, n’amayiba amanene mu busungu bwange okulimalawo. Bwe ntyo ndimenya olukuta lwe mwalusiiga n’ensenyu etatengeddwa, era ndiluggya wansi ku ttaka, omusingi gwaalwo gulabisibwe, era lugwe, nammwe mulizikirira wakati mulwo: era munaamanya nti nze ndi Mukama. Bw’otyo bwe ndimaliriza obusungu bwange ku lukuta ne ku abo abalusiiga n’ensenyu etatengeddwa, era ndibagamba nti, Olukuta teluliwo nate, wadde abo abalusiiga; abo be bannabbi ba Isirayiri abalagula ku Yerusaalemi, era abalaba ebyolesebwa eby’emirembe ku yo, nga tewali mirembe, bw’ayogera Mukama Katonda. Ezekyeri 13:7-16.

The falsehood and lies which the scornful men in Jerusalem hide beneath in Isaiah chapters twenty-eight and twenty-nine are ultimately judged and destroyed by the “overflowing scourge.”

Eby’obulimba n’obulyazzi abannyoomi ab’omu Yerusaalemi mwebeekweka wansi, nga bwe byogerwako mu Isaaya essuula amakumi abiri mu munaana n’amakumi abiri mu mwenda, ku nkomerero bisalirwa omusango era ne bizikirizibwa olw’“ekibonerezo ekisuuka ng’amataba.”

Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:17, 18.

Era ndissa okusala omusango ku muguwa ogw’okupima, n’obutuukirivu ku kiwumu: n’omuzira gunaasangula eky’obuddukirwamu eky’obulimba, n’amazzi galibuutikira ekifo eky’okwekwekamu. Era endagaano yammwe n’okufa erimenyerwawo, n’okuteesa kwammwe n’okuzimu tekuliyimirira; bwe olubwatuka olusesetuka lunayitamu, munaayinnyangirirwa nalwo. Isaaya 28:17, 18.

Isaiah’s “overflowing scourge” is Ezekiel’s “overflowing shower,” that is brought upon those who have “divined lies,” by presenting a “vain vision” and by claiming “the Lord saith it,” “albeit” the Lord had “not spoken.” The “lie” that the ancient men hide under is represented as something they claim that the Lord had spoken, so it is a “lie” about God’s Word. Either they have identified a doctrine from God’s Word as error, or they have erroneously claimed that God directed their understanding (God had spoken), upon a doctrine of the Bible.

‘Ekisambagiza ekisukkiridde’ kya Isaaya kye kimu ne kye Ezeekyeri ayita ‘entonnya esukkiridde,’ ekireetebwa ku abo ‘abalaguza obulimba,’ nga baleeta ‘ekyolesebwa eky’obwereere’ era ne bagamba nti ‘Mukama akiyogedde,’ newankubadde nga Mukama ‘teyayogedde.’ ‘Obulimba’ abasajja ab’omu biseera eby’edda mwe beekweka bulagiddwa ng’ekintu kye bagamba nti Mukama yakiyogedde; kale kiba ‘bulimba’ ku Kigambo kya Katonda. Oba nga bagamba nti wabaawo ennyigiriza okuva mu Kigambo kya Katonda ey’ensobi, oba nga mu nsobi bagambye nti Katonda yaluŋŋamya okutegeera kwabwe (Katonda yayogedde) ku nnyigiriza ya Baibuli.

The “lie” that arrived in 1931, was a claim that Sister White had endorsed the false view of “the daily,” in the book of Daniel. The false view that “the daily,” represents Christ’s sanctuary ministry was premised upon a “lie” which claimed that in 1910, Ellen White had informed A. G. Daniells that he and Prescott’s view of “the daily,” representing Christ’s sanctuary ministry was actually correct, in spite of her direct written words to the contrary.

"Obulimba" obwajja mu 1931 bwali okutegeeza nti Sister White yawagidde endowooza eyekyamu ku "the daily" mu kitabo kya Danieri. Endowooza eyekyamu nti "the daily" ekiikirira obuweereza bwa Kristo mu Weema Entukuvu yessigamizibwa ku "obulimba" olwagamba nti mu 1910, Ellen White yategeeza A. G. Daniells nti ebyo bye ye ne Prescott baalowoozanga ku "the daily"—nti ekiikirira obuweereza bwa Kristo mu Weema Entukuvu—byali bituufu ddala, newankubadde ng’ebigambo bye ebyawandiikibwa mu butereevu byawakanya ekyo.

The false view of “the daily,” that was then (1931) established within Laodicean Adventism, became the theological foundation which was employed to build a message that is described by Ezekiel as “peace and safety.” The various arguments that are employed to uphold the false foundation are the various counterfeit coins and jewels that Miller saw in his dream. By the end of his dream his original jewels are fully covered with counterfeits and rubbish, and the rubbish and counterfeit jewels and coins represent the message that was based upon their foundational error that “the daily” represents Christ’s sanctuary ministry.

Endowooza ey’obulimba ku “eky’obulijjo,” eyakkakasibwa olwo (1931) munda mu ObuAdiventisi obwa Lawodikiya, yafuuka omusingi gw’eby’eddiini ogwakozesebwa okuzimba obubaka Ezeekyeri bw’annyonnyola ng’ “emirembe n’obutebenkevu.” Ensonga enjawulo ezikozesebwa okunyweza omusingi ogw’obulimba ze ensimbi z’obulimba n’amayinja ag’omuwendo ag’obulimba enjawulo ge Miller yalaba mu kirooto kye. Okutuuka ku nkomerero y’ekirooto kye, amayinja ge ag’asooka ag’amazima gabikkiddwa ddala n’ebikyamu n’ebisasiro, era ebisasiro n’amayinja ag’obulimba n’ensimbi ez’obulimba bifaananyiriza obubaka obwazimbibwa ku nsobi ey’omu musingi nti “eky’obulijjo” kitegeeza obuweereza bwa Kristo mu kifo ekitukuvu.

In Ezekiel’s passage the rubbish and counterfeit jewels is represented as a “wall” that has been built with a cement that is so weak it cannot hold up under the stress of the “stormy wind” or the “overflowing shower.”

Mu kyawandiiko kya Ezekyeri, effujjo n’amayinja ag’omuwendo ag’obulimba biyolekebwa ng’“ekikomera” ekizimbiddwa nga bakozesezza semente enafu ennyo, eterisobola kugumira “omuyaga omukambwe” oba “enkuba eyayitiridde.”

The disobedient prophet from Judah that rebuked Jeroboam, ultimately died between an “ass” and a “lion”. The lion represents Babylon and the ass represents Islam. The two doctrines which Laodicean Adventism cannot see, that are represented by the death of the disobedient prophet are the message of the papacy (the lion), and the message of Islam of the third Woe (the ass).

Nnabbi atagonda ow’e Yuda eyakangavvula Yerobowaamu, oluvannyuma yafa mu wakati wa "endogoyi" ne "entale". Entale eyimirira Babilooni, ate endogoyi eyimirira Isilamu. Enjigiriza ebbiri ObuAdiventisimu obw’e Laodikiya ze tebusobola kulaba, ezikiikirirwa mu kufa kw’ennabbi atagonda, ze zino: obubaka bw’obukulembeze bwa Papa (entale), n’obubaka bwa Isilamu bw’ebbonaabona ey’okusatu (endogoyi).

Ezekiel’s “stormy wind,” is a symbol of Isaiah’s “rough wind that is stayed” in “the day of the east wind” in chapter twenty seven. Ezekiel’s “stormy wind” is also the “four winds” of Revelation chapter seven, that are held until God’s servants are sealed. Ezekiel’s “stormy wind” is his message from the “four winds” in chapter thirty-seven, that brings the dead dry bones to life as a mighty army. Ezekiel’s “stormy wind” that brings down the “wall built with untempered mortar,” is the latter rain message of the third Woe.

"Omuyaga omuzibu" ogwa Ezekyeri, kifananyi kya "omuyaga ogukambwe ogukomezeddwayo" ogwa Isaaya mu "lunaku lw'omuyaga ogw'ebuvanjuba" mu ssuula amakumi abiri mu musanvu. "Omuyaga omuzibu" ogwa Ezekyeri era ye "empewo ennya" ez’Okubikkulirwa essuula musanvu, eziziyiziddwa okutuusa abaddu ba Katonda lwe bateekebwako akabonero. "Omuyaga omuzibu" ogwa Ezekyeri kye obubaka bwe okuva mu "empewo ennya" mu ssuula amakumi asatu mu musanvu, obugazza amagumba amalala agafu mu bulamu ng’eggye eddene ery’amaanyi. "Omuyaga omuzibu" ogwa Ezekyeri ogumenya "ekisenge ekyazimbiddwa n’obusuuke obutamiiddwa," gwe bubaka bw’enkuba ey’oluvannyuma obw’ewoowe ey’okusatu.

Ezekiel’s “overflowing shower” is a symbol of the papacy, and more specifically it is the symbol of the period of the Sunday law crisis which begins at the soon-coming Sunday law in the United States. The disobedient prophet from Judah that died between the ass and the lion, represented the death of Laodicean Adventism that takes place between September 11, 2001, at the arrival of the ass (the third woe), and the soon-coming Sunday law (the lion). Laodicean Adventism’s death occurs during the sealing of the one hundred and forty-four thousand that began when the nations were angered, yet held in check on September 11, 2001, and concludes at the soon-coming Sunday law. Their death, as illustrated by the disobedient prophet, is brought about because they returned to the methodology of apostate Protestantism, though they had been directly informed to never return to the “assembly of mockers.”

“Enkuba eyasukkirira” ya Ezekyeri ke kabonero k’Obwa Papa, era n’okusingira ddala kabonero k’ekiseera eky’akavuyo k’etteeka lya Ssande, ekitandika ku tteeka lya Ssande eriri kumpi okutuuka mu Yunaiteedi Steeti za Amerika. Omunabbi ow’e Yuda atagonda eyafa wakati w’endogoyi n’empologoma, yakiikirira okufa kw’Obwadiventisiti bwa Lawodikiya okubeerawo wakati wa 11 Ssebutemba 2001, nga endogoyi (ekibonoobono ekya ssatu) bwe yatuuka, ne tteeka lya Ssande eriri kumpi okutuuka (empologoma). Okufa kw’Obwadiventisiti bwa Lawodikiya kuba mu bbanga ly’okuteekebwako akabonero kwa 144,000, eryatandika amawanga bwe baasunguwala ne bakomezebwawo ku 11 Ssebutemba 2001, era ne gaggwawo ku tteeka lya Ssande eriri kumpi okutuuka. Okufa kwabwe, nga bwe kyalagiddwa ku munabbi atagonda, kuleetebwa kubanga baaddayo ku nkola ya Protesitanti abajeemu, newaakubadde baali baategeezeddwa mu butereevu obutataddayo mu “lukiiko lw’abasekerera.”

Their death occurs in the history of the sealing of the one hundred and forty-four thousand. As soon as God’s people are sealed, the destroying angels begin their work. From September 11, 2001 unto the soon-coming Sunday law the judgment of the living is accomplished in God’s church, for judgment begins in Jerusalem, and it begins with the ancient men that were to be the guardians of the people, but who had abandoned their responsibilities over four generations. Those who receive the seal in that period are the ensign that is lifted up to the nations. They are sealed before the soon-coming Sunday law for the only way God’s other flock can be warned is by seeing men and women in the Sunday law crisis who have the seal of God.

Okufa kwabwe kubaamu mu byafaayo by’okuteekebwaako akabonero kw’abo 144,000. Amangu ddala nga abantu ba Katonda bateekeddwako akabonero, bamalayika abazikiriza batandika omulimu gwabwe. Okuva nga 11 Ssettemba 2001 okutuusa ku tteeka lya Sande erigenda okutuuka amangu, okusala omusango kw’abalamu kukolebwa mu kkanisa ya Katonda, kubanga okusala omusango kutandikira mu Yerusaalemi, era kutandika n’abasajja abakadde abaali bateekeddwa okukuuma abantu, naye abaava ku buvunaanyizibwa bwabwe mu mizadde ennya egiyise. Abo abateekebwako akabonero mu kiseera ekyo be kibendera ekissibwa waggulu eri amawanga. Bateekebwako akabonero nga tannaba kutuuka etteeka lya Sande erigenda okutuuka amangu, kubanga ekkubo lyokka erisobola okulabula ekisibo ekirala kya Katonda kwe kulaba abasajja n’abakazi mu nnaku z’etteeka lya Sande abalina akabonero ka Katonda.

“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.

Omulimu gw’Omwoyo Omutukuvu kwe okukangavvula ensi ku kyono, ku butuukirivu era n’okusala omusango. Ensi esobola kulabulwa mu ngeri emu yokka: bwe eraba abo abakkiriza amazima batukuziddwa mu mazima, nga bakolera ku misingi egya waggulu egy’obutukuvu, nga balaga mu ngeri eyawaggulu ennyo ennyiriri ey’okubawula pakati w’abakuuma ebiragiro bya Katonda n’abo ababisambirira wansi w’ebigere byabwe. Okutukuzibwa kw’Omwoyo kulaga obuwawule wakati w’abo abalina akabonero ka Katonda n’abo abakuuma olunaku lw’okuwummula olw’obulimba. Bw’ekigezo kinaatuuka, kijja kulabikika bulungi nti akabonero k’ensolo kye ki. Kye kukuuma olunaku lwa Sande. Abo, oluvannyuma okuwulira amazima, abakyalutwala olunaku luno ng’olutukuvu, balina ku bo akasayini k’omusajja w’ekibi, eyalowooza okukyusa ebiseera n’amateeka. Bible Training School, 1 Desemba 1903.

The death of Laodicean Adventism is accomplished during the history of the latter rain, that began to sprinkle on September 11, 2001, and is poured out without measure at the soon-coming Sunday law, when God has established and then lifts up as an ensign a people who have been sealed for eternity.

Okufa kw’ObuAdiventisi bwa Lawodikiya kutuukirizibwa mu mulembe gw’enkuba ey’oluvannyuma, eyatandika okutontomera nga 11, Septemba, 2001, era ne efukibwa obutali mpimo mu kiseera ky’etteeka lya Sande ekiriraanye, nga Katonda amaze okuteekawo era n’awanika ng’ekibendera abantu abaateekebwako akasannyizo okw’obutaggwaawo.

In that period of time, those in Laodicean Adventism that are preparing for, and will receive the mark of the beast, are represented by the twenty-five men bowing to the sun in Ezekiel chapter eight. They are those who have accepted Ezekiel’s false “peace and safety” message, that represents a counterfeit of the true latter rain message, that is being proclaimed by the true watchmen in that history. The foundation of that false latter rain message is the identification that “the daily” in the book of Daniel is a symbol of Christ, when it is actually a symbol of Satan. That false foundational belief is the doctrine that the “scornful men that rule the people of Jerusalem” employ to erect their untempered wall.

Mu kiseera ekyo, abo abali mu bu-Adiventisti obwa Lawodikiya abateekateeka era abalijja okufuna akabonero k’ekisolo, bayimiririrwa abasajja amakumi abiri mu etaano abavuunamye nga basinza enjuba mu Ezekyeri essuula ey’omunaana. Be bakkirizza obubaka bwa Ezekyeri ob’obulimba “emirembe n’obutebenkevu,” obulaga ekikoppi eky’obulimba eky’obubaka bwa mazima bw’enkuba ey’enkomerero, obulangirirwa abakuumi ab’amazima mu mulembe ogwo. Essinziro ly’obubaka obwo obw’obulimba bw’enkuba ey’enkomerero liri mu kuyigiriza nti “ekya bulijjo” mu kitabo kya Danyeri kye kabonero ka Kristo, ate mu mazima kye kabonero ka Sitaani. Okukkiriza okwo okw’ensinziro okw’obulimba ye njigiriza “abasajja abennyooma abafuga abantu ba Yerusaalemi” gye bakozesa okuzimba olusenge lwabwe olutatasibiddwa.

The identification of “the daily,” as a symbol of Christ was historically put in place by a “lie,” in 1931. From then onward the untempered wall of counterfeit coins and jewels was erected. That “wall” is destined to come down when the dirt brush man arrives to thoroughly purge His floor. That purging is accomplished in the prophetic period of history between the “stormy wind” (the ass of September 11, 2001), and the “overflowing showers” (the lion of the soon-coming Sunday law). In that history the disobedient prophet is slain and buried in the tomb of the false prophet of Bethel. Sister White identifies the “wall” of prophecy as the law of God.

Okulambululwa kw’"ekya buli lunaku," ng’akabonero ka Kristo kwateekebwawo mu byafaayo olw’"eky’obulimba," mu 1931. Okuva olwo, ne bazimba ekisenge eky’omusenyu ogutagattiddwa—eky’ensimbi z’obulimba n’amayinja ag’omuwendo ag’obulimba. "Ekisenge" ekyo kigenda kugwa ng’"omusajja wa burashi y’enfuufu" bw’atuuka okulyokola nnyo oluggya lwe. Okulyokola okwo kukolebwa mu kiseera ky’obunnabbi mu byafaayo wakati w’"omuyaga omukambwe" (endogoyi eya Ssettemba 11, 2001), n’"enkuba ezikulukuta mu bungi" (empologoma ey’etteeka lya Ssande eririjja mu bwangu). Mu byafaayo ebyo, nnabbi omujeemu attibwa n’azikibwa mu ntaana ya nnabbi w’obulimba owa Bethel. Ellen White ategeeza nti "ekisenge" eky’obunnabbi kye tteeka lya Katonda.

“The prophet here describes a people who, in a time of general departure from truth and righteousness, are seeking to restore the principles that are the foundation of the kingdom of God. They are repairers of a breach that has been made in God’s law—the wall that He has placed around His chosen ones for their protection, and obedience to whose precepts of justice, truth, and purity is to be their perpetual safeguard.

Nnabbi wano alondoola abantu, abali mu kiseera eky’okuvuddeko okw’awamu ku mazima n’obutuukirivu, nga bafuba okuzzaawo emisingi egy’obwakabaka bwa Katonda. Be balongoosa ekituli ekikoleddwa mu mateeka ga Katonda—bbugwe gwe yateeka okwetooloola abalondwa be okubakuuma; era okugondera ebiragiro bye eby’obwenkanya, amazima, n’obulongoofu kwe kubeeranga obukuumi bwabwe obutaggwaawo.

“In words of unmistakable meaning the prophet points out the specific work of this remnant people who build the wall. ‘If thou turn away thy foot from the Sabbath, from doing thy pleasure on My holy day; and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor Him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the Lord hath spoken it.’ Isaiah 58:13, 14.” Prophets and Kings, 678.

"Mu bigambo ebitegeerekeka obulungi ddala nnabbi alaga omulimu ogw'enjawulo ogw'abantu bano abasigaddewo abazimba bbugwe. 'Bw'oneeggyako ekigere kyo ku Ssabbiiti, okuva mu kukola ky'oyagala ku lunaku lwange olutukuvu; n'oyita Ssabbiiti essanyu, olutukuvu lwa Mukama, olw'ekitiibwa; era n'omussaamu ekitiibwa, obutakola engeri zo, newaakubadde okunoonya ky'oyagala, newaakubadde okwogera ebigambo byo: olwo olijaguliza mu Mukama; nange ndikuwalula ku bifo ebigulumivu eby'ensi, era ndikulisa obusika bwa Yakobo kitaawo: kubanga akamwa ka Mukama kawogedde.' Isaaya 58:13, 14." Bannabbi n'Abakabaka, 678.

The beginning of the fourth generation of Adventism is marked by the publication of a book, as was the beginning of the third generation. The third generation began with the publication of W. W. Prescott’s, The Doctrine of Christ, and that generation ended with the publication of Questions on Doctrine. The Doctrine of Christ presented a gospel that was purposely void of the Millerite prophetic message. Questions on Doctrine presented a gospel that denied the work of sanctification that is accomplished by Christ. The Doctrine of Christ removed the light of the (chazon) vision of prophetic history, and Questions on Doctrine removed the light of the (Mareh) vision of Christ’s “appearance”.

Entandikwa y’ekisika ekyokuna mu Adiventizimu eragibwa mu kufulumizibwa kw’ekitabo, nga bwe byali ku ntandikwa y’ekisika ekyasatu. Ekisika ekyasatu kyatandika n’okufulumizibwa kw’ekitabo kya W. W. Prescott, The Doctrine of Christ, era ekisika ekyo kyaggwaawo n’okufulumizibwa kw’ekitabo Questions on Doctrine. The Doctrine of Christ yalaga enjiri eyali mu bugendererwa nga teerimu bubaka bw’obunnabbi bwa Millerite. Questions on Doctrine yalaga enjiri eyagaana omulimu gw’okutukuza ogutuukirizibwa Kristo. The Doctrine of Christ yaggya omusana gw’ekyolesebwa (chazon) eky’ebyafaayo eby’obunnabbi, ate Questions on Doctrine yaggya omusana gw’ekyolesebwa (Mareh) eky ‘okulabika’ kwa Kristo.

In between those two books the false latter rain message represented by the “women weeping for Tammuz” was developed. It was in that history that the “lie of 1931,” was promoted. That third generation (abomination) is also represented by the compromise of the third church of Pergamos. The symbol of compromise in the third church, identifies the work of seeking accreditation from the worldly institutions that dictated rules for theology and rules for medicine. It was in the third generation that the compromise of truth was accomplished, which included the introduction and emphasis on the use of Bibles that had been translated from corrupted manuscripts.

Wakati w’ebitabo ebyo ebiri, obubaka obw’obulimba obw’enkuba ey’enkomerero obuyimirizibwa “abakazi abakungubagira Tammuz” bwakulakulana. Kyali mu byafaayo ebyo mwe “eky’obulimba kya 1931,” bwatumbulwa. Owo mulembe ogw’okusatu (ekivve) guyimirizibwa era mu kukkakkana kw’ekkanisa ey’okusatu e Perugamo. Akabonero ak’okukkakkana mu ekkanisa ey’okusatu, kalaga omulimu ogw’okunoonya okukkirizibwa (accreditation) okuva mu bitongole by’ensi ebyalagiranga amateeka g’eby’eddiini n’amateeka g’obusawo. Kyali mu mulembe ogw’okusatu mwe okukkakkana ku mazima kwatuukirizibwa, omuli n’okuyingiza n’okukubiriza nnyo okukozesa Baibuli ezivvuunuddwa okuva mu mpandiika ezonoonese.

In 1957, the book Questions on Doctrine, represented a capitulation of the primary truth of the gospel. That truth being Jesus died to save us “from” sin, but he did not die to save us “in” sin. The Catholic and apostate Protestant teaching that a man cannot be obedient to God’s Word is Satan’s eternal argument. Man can, and must be obedient to God’s Word, even if Satan claims that “thou shall not surely die.” The fallen apostate Protestant view that men cannot overcome sin, and therefore men cannot be obedient to God’s law until Jesus magically transforms them into obedient robots at His second coming, was incorporated into the teachings of the book Questions on Doctrine.

Mu 1957, ekitabo “Questions on Doctrine” kyalaga okwewaayo ku mazima ag’omusingi g’Enjiri. Amazima ago nti Yesu yafayo okutulokola okuva mu kibi, naye teyafa kutulokola nga tukyabeeramu ekibi. Okuyigiriza kw’Abakatoliki n’Abaprotesitanti abava mu mazima nti omuntu tasobola kugondera Ekigambo kya Katonda kye kiwakanya Setaani emirembe gyonna. Omuntu asobola era ate alina okugondera Ekigambo kya Katonda, newankubadde Setaani agamba nti “temulifa mazima ddala.” Endowooza ey’Abaprotesitanti abagudde abava mu mazima nti abantu tebasobola okuwangula ekibi, era nga bwe kityo tebasobola kugondera etteeka lya Katonda okutuusa Yesu lw’alibakyusa mu ngeri ey’ebyewuunyo okubafuula ma roboti agagondera mu kudda kwe okwa kubiri, yateekebwamu mu njigiriza z’ekitabo “Questions on Doctrine.”

In 1957, the fourth generation of Laodicean Adventism began, and its untempered wall (law), had been established, thus providing the logic that will allow the twenty-five ancient men to bow to the sun at the conclusion of the time of the sealing of the one hundred and forty-four thousand. That untempered wall, which is the belief that keeping the law of God is impossible, is swept away when the “wall” of separation of Church and State is removed, at the soon-coming Sunday law. The Sunday law is the overflowing showers, or as Isaiah expresses it, it is the overflowing scourge, and that flood begins at the soon-coming Sunday law in the United States.

Mu 1957, omulembe ogw’okuna ogw’Obu-Adiventisti bwa Lawodikiya gwatandika, era ekisenge kyakyo ekitakkomekeddwa (tteeka) kyali kiteekeddwawo, ne kiwa ensonga ezikkiriza abasajja abakadde amakumi abiri mu etaano okusinza enjuba nga bukomekka obudde bw’okuteekebwako akabonero bwa 144,000. Ekisenge ekyo ekitakkomekeddwa, kye kkiriza nti okukuuma etteeka lya Katonda tekisoboka, kiggyibwawo bwe “kisenge” eky’okwawula Ekkanisa ne Gavumenti kiggyibwawo, mu tteeka lya Sande eririrawo ddala. Etteeka lya Sande lye nkuba eyayitiririra, era, nga Isaaya bw’agamba, lye ekibonerezo ekiyitiridde, era amataba ago gatandika ku tteeka lya Sande eririrawo ddala mu United States.

At the Sunday law in the United States the enemy (the pope) comes in “as a flood” (the overflowing scourge), and it is then that “the ensign” is lifted up against him. It is then that the “untempered wall” that Laodicean Adventism erected upon the false application of “the daily” is swept away.

Mu kiseera ky’etteeka lya Sande e Amerika, omulabe (Papa) ayingira “ng’omugga ogunfuluma” (“ekibonerezo ekiyitiridde ekikulukuta”), era mu kiseera ekyo “ekibendera” kiyimusibwa okumuwakanya. Mu kiseera ekyo “olukuta olutagumiziddwa” lwe Obu-Adiventisimu obw’e Lawodikiya bwazimba ku nkozesa enkyamu ey’“ekyabulijjo” lusangulwawo.

According to their deeds, accordingly he will repay, fury to his adversaries, recompense to his enemies; to the islands he will repay recompense. So shall they fear the name of the Lord from the west, and his glory from the rising of the sun. When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard against him. And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the Lord. As for me, this is my covenant with them, saith the Lord; My spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, saith the Lord, from henceforth and forever. Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee. For, behold, the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and his glory shall be seen upon thee. And the Gentiles shall come to thy light, and kings to the brightness of thy rising. Isaiah 59:18–60:3.

Ng’ebikolwa byabwe bwe biri, bw’atyo alibasasula; obusungu eri abalabe be, n’empeera eri abamujeemera; eri ebisiwa alisasula empeera. Bwe batyo balitya erinnya lya Mukama okuva ebugwanjuba, n’ekitiibwa kye okuva obuvanjuba bw’enjuba. Omulabe bw’anajja ng’omujjuzo gw’amazzi, Omwoyo gwa Mukama alimulwanyisa, alimugoba. Era Omununulizi alijja eri Sayuuni, n’eri abo abakyuka okuva mu kijeemu mu Yakobo, bw’ayogera Mukama. Naye nze, eno ye ndagaano yange nabo, bw’ayogera Mukama: Omwoyo gwange ali ku ggwe, n’ebigambo byange bye ntadde mu kamwa ko, tebijja kuva mu kamwa ko, so tebijja kuva mu kamwa k’abaana bo, newaakubadde mu kamwa k’abaana b’abaana bo, bw’ayogera Mukama, okuva kaakano n’emirembe gyonna. Yimirira, bunya; kubanga omusana gwo gutuuse, n’ekitiibwa kya Mukama kizze ku ggwe. Kubanga, laba, ekizikiza kirigubira ensi, n’ekizikiza ekinene kirigubira abantu; naye Mukama alikulabikirako, n’ekitiibwa kye kirirabikira ku ggwe. Era ab’amawanga balijja eri omusana gwo, era ne bakabaka eri obw’ekitangaala bw’okuyimuka kwo. Isaaya 59:18–60:3.

The Gentiles come to the light when God’s glory is upon His people, and this occurs when the enemy comes in as a flood. When that enemy comes in God lifts up a standard (ensign) against him. The glory of the Lord that is upon those people who the Gentiles respond to, is His character, and His character does not sin. It is a false peace and safety message that teaches that men and women cannot overcome sin. That message is a false latter rain message that is proclaimed during the time of the true latter rain message, which arrived on September 11, 2001. That false message is a false message concerning God’s law, which is the “wall.” That false doctrine is represented in the book Questions on Doctrine, that marked the arrival of Laodicean Adventism’s fourth and final generation.

Ab’amawanga bajja eri omusana bwe kitiibwa kya Katonda kiba ku bantu be, era kino kibeerawo nga omulabe bw’ajja ng’amataba. Omulabe oyo bw’ajja, Katonda asitula ekibendera okumuwakanya. Ekitiibwa kya Mukama ekiri ku bantu abo, ab’amawanga be bagoberera, kye empisa ye, era empisa ye tekonoona. Kino kye bubaka bw’obulimba obw’emirembe n’obutebenkevu obuyigiriza nti abasajja n’abakazi tebayinza okuwangula ekibi. Obubaka obwo bwe bubaka bw’obulimba obw’enjura ey’oluvannyuma, obw’okulangirirwa mu kiseera ky’enjura ey’oluvannyuma ey’amazima, eyatuuka nga 11 Sebuttemba 2001. Obubaka obwo obw’obulimba bwa ku mateeka ga Katonda, ge “kikomera.” Okuyigiriza okwo okw’obulimba kulabikirira mu kitabo “Questions on Doctrine,” ekyalaga okutuuka kw’omulembe ogw’okuna era ogw’enkomerero ogw’obwadiventisi bwa Laodikaya.

On September 11, 2001, the four rebellions of Laodicean Adventism arrived to test that final generation with the sins of their fathers. On that date God directed His people to return to Jeremiah’s old paths, that they might understand and accept the foundational message represented as Miller’s jewels. If they did so, they would find the latter rain, which Jeremiah called the “rest.” The call to return to the old paths was a repetition of the test that produced the rebellion of 1863.

Ku Septemba 11, 2001, obujeemu obuna obw’Obudiventisiti bwa Lawodikiya bwatuuka okukema olulyo olwo olwasembayo nga bukozesa ebyono by’abajjajja baabwe. Ku lunaku olwo Katonda yalagira abantu be okuddayo ku makubo ag’edda aga Yeremiya, balyoke bategeere era bakkirize obubaka obw’essinziiro obuyimirizibwa ng’amayinja ag’omuwendo aga Miller. Bwe bandikikoze, bandizuula enkuba ey’oluvannyuma, gye Yeremiya yayita "okuwummula." Okuyita okuddayo ku makubo ag’edda kwali okuddamu okw’okukemebwa okwaleeta obujeemu bwa 1863.

On September 11, 2001, which is Isaiah’s “day of the east and rough wind” the “song of the vineyard” was to be sung, by those who in Revelation chapter fourteen, verse three and also in chapter fifteen, verse three sing the song of Moses and the Lamb. That song is the Laodicean message that identifies that the former chosen people were then being passed by, for God was then in the process of giving His vineyard to men and women that would bring forth the intended fruits of the vineyard. That vineyard message is the message to Laodicea, which was the message presented by Jones and Waggoner at the rebellion of 1888.

Ku Septemba 11, 2001, kwe Isaaya ayita ‘olunaku lw’omuyaga gw’obuvanjuba ogukambwe,’ ‘oluyimba lw’ennimiro y’ezabbibu’ lwalina okuyimbibwa, abo ab’omu Okubikkulirwa 14:3 era ne 15:3 abayimba oluyimba lwa Musa n’Omwana gw’Endiga. Oluyimba olwo lwe bubaka bwa Layodikiya olulaga nti abantu abaali balondeddwa edda mu kiseera ekyo baali balekebwa, kubanga Katonda yali ng’awa ennimiro ye y’ezabbibu eri abasajja n’abakazi abandiza ebibala ebigendererwamu eby’ennimiro y’ezabbibu. Obubaka obwo bw’ennimiro y’ezabbibu ye bubaka eri Layodikiya, obwaaleetebwa Jones ne Waggoner mu kujeemera kwa 1888.

On September 11, 2001, the latter rain began, and in the debate of Habakkuk chapter two it identifies a class who presented the message of the two tables, for they had returned to Jeremiah’s old paths and were receiving the “rest and refreshing,” that Isaiah identifies is brought upon those whose methodology is “line upon line.” The debate they were involved in was in opposition to a false latter rain message, represented by the “women weeping for Tammuz,” which encouraged the sleeping Laodicean people with a peace and safety message.

Ku Sepetemba 11, 2001, emvula ey’oluvannyuma yatandika, era mu mpaka za Kabakkuku essuula ey’okubiri kiraga ekibiina ekyaleeta obubaka bw’ebibao bibiri, kubanga baali baddemu mu makubo ag’edda aga Yeremiya era baafunanga ‘okuwummula n’okuzza amaanyi,’ Isaaya gw’alaga nti kuleetebwa eri abo abakozesa enkola ya ‘olunyiriri ku lunyiriri.’ Empaka ze baalimu zaali za kuwakanya obubaka ob’obulimba obw’emvura ey’oluvannyuma, obulabirwako ng’ ‘abakazi abakaaba Tamuzi,’ obwakkubiriza abantu aba Lawodikiya abeebase n’obubaka bw’emirembe n’obukuumi.

The peace and safety message claims that it is impossible for men and women not to sin, and therefore God can and will only justify them “in” their sins. The scornful men claim their peace and safety message is the true message of justification by faith, that Jones and Waggoner presented, but it leaves off the truth that he who God justifies, He also sanctifies, for God did not die to save people in their sins, but from their sins.

Obubaka bw’emirembe n’okutereera bugamba nti tekisoboka abasajja n’abakazi obutakola kibi, olwekyo Katonda asobola era alibabalira obutuukirivu nga bakyali ‘mu’ bibyabwe busa. Abasajja abenyooma bagamba nti obubaka bwabwe bw’emirembe n’okutereera bwe bubaka ddala ery’amazima ery’okubalirwa obutuukirivu olw’okukkiriza, eryo Jones ne Waggoner be baalireeta, naye lirekaawo amazima nti oyo Katonda gw’abalira obutuukirivu, era amutukuza; kubanga Katonda teyafa kulokola abantu nga bali mu bibyabwe, wabula okubalokola okuva mu bibyabwe.

September 11, 2001, marked the beginning of the period of the sealing of the one hundred and forty-four thousand that concludes with one class receiving the seal of God, as represented by those who sigh and cry for the abominations in the church and in the land, and another class that have turned their backs upon the temple, where the final work of the third angel is being accomplished, and they are bowing to the sun. The history of the Millerites illustrates the history of the movement of the third angel, and in so doing the climax is about the message of the latter rain, and the experience it produces in those who choose to eat.

Nga 11 Sebutemba 2001, kyalaga okutandika kw’ekiseera eky’okuteekebwa akasiyiro ku 144,000, ekiggwawo nga ekibinja kimu kifunye akasiyiro ka Katonda, nga kikiikirirwa abo ab’ekungubagira era bakaabira ebikolwa eby’obuseegu ebiri mu kkanisa n’omu nsi, ate ekibinja ekirala kimaze okuwa yeekaalu emabega, awali okukolerwa omulimu ogw’enkomerero ogw’obubaka bwa Malayika owokusatu, era nga baweraamira enjuba. Ebyafaayo by’Aba Millerite biraga ebyafaayo by’olugendo lw’obubaka bwa Malayika owokusatu, era nga bwe kityo enkomerero y’ensonga eri ku bubaka bw’Emvula ey’oluvannyuma, n’obumanyirivu bwe buvaamu mu abo abasalawo okulya.

We will continue this study in the next article.

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

“An unwillingness to yield up preconceived opinions, and to accept this truth, lay at the foundation of a large share of the opposition manifested at Minneapolis against the Lord’s message through Brethren Waggoner and Jones. By exciting that opposition Satan succeeded in shutting away from our people, in a great measure, the special power of the Holy Spirit that God longed to impart to them. The enemy prevented them from obtaining that efficiency which might have been theirs in carrying the truth to the world, as the apostles proclaimed it after the day of Pentecost. The light that is to lighten the whole earth with its glory was resisted, and by the action of our own brethren has been in a great degree kept away from the world.” Selected Messages, book 1, 235.

Obutayagala kugonjera okuleka ebirowoozo ebyateekebwawo edda, era n’okukkiriza amazima gano, kye kyali ensibuko y’omugabo omunene gw’obujeemu ogwalabikira e Minneapolis okulwanyisa obubaka bwa Mukama obw’eyitira mu b’oluganda Waggoner ne Jones. Mu kuyimusiza obwo bujeemu, Sitaani yatuukirira okubazibira abantu baffe, mu ngeri enkulu, amaanyi ag’enjawulo ag’Omwoyo Omutukuvu, Katonda ge yayagalanga nnyo okubawa. Omulabe yabaziyiza okufuna obusobozi obw’amaanyi n’obukugu obwandyabadde bwaabwe mu kutwala amazima eri ensi, nga abatume bwe baakirangirira oluvannyuma olw’olunaku lwa Pentekooti. Ekitangaala ekirina okumulisa ensi yonna mu kitiibwa kyakyo kyaziyizibwa, era olw’ebikolwa by’ab’oluganda baffe, mu ngeri enkulu, kyakumibwa wala okuva ku nsi. Selected Messages, kitabo 1, omuko 235.