In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god. Daniel 1:1, 2.
Mu mwaka ogw’okusatu ogw’obwakabaka bwa Yekoyakimu kabaka wa Yuda, Nebukanesa kabaka wa Babulooni n’ajja e Yerusaalemi, n’agyetooloola. Mukama n’awa Yekoyakimu kabaka wa Yuda mu mukono gwe, awamu n’ekitundu ky’ebyintu eby’ennyumba ya Katonda; bye yatwala mu nsi ya Sineeri eri ennyumba y’ekatonda we; n’aleeta ebyo mu nnyumba ey’obugagga ey’ekatonda we. Danyeri 1:1, 2.
The books of Daniel and Revelation are the same book, and the same prophetic lines that are represented in the book of Daniel are taken up in the book of Revelation. The Revelation of Jesus Christ, represents the final prophetic message that is unsealed just before the close of probation.
Ekitabo kya Danyeri n’eky’Okubikkulirwa bye bimu, era emirongo gy’obunnabbi egy’eragibwa mu kitabo kya Danyeri gitwaliddwaamu ne mu kitabo ky’Okubikkulirwa. Okubikkulirwa kwa Yesu Kristo kuyimirira obubaka obw’obunnabbi obwenkomerero obusumuluddwa nga bukyali butono okuggwaawo kw’ekiseera ky’ekisa.
Truths which in the past have been correctly understood from the book of Revelation but have been sealed up by custom and tradition, are still truth, and today they are being unsealed again by the Lion of the tribe of Judah, and those truths are now revealing their perfect fulfillment.
Amazima ag’edda agategeerebwa bulungi okuva mu kitabo ky’Okubikkulirwa naye ne gasirikibwa olw’empisa n’ennono, gakyali mazima; era leero gabikkulibwa nate lwa Empologoma ey’ekika kya Yuda, era ago amazima kaakano galaga okutuukirizibwa kwago okwatuukirivu.
Truths which in the past have been correctly understood from the book of Daniel but have been sealed up by custom and tradition, are still truth, and today they are being unsealed again by the Lion of the tribe of Judah, and those truths are now revealing their perfect fulfillment.
Ebituufu ebyategeerwa bulungi mu biseera eby’edda okuva mu kitabo kya Danyeri, kyokka ne bibikkibwa olw’empisa n’ennono, bikyali mazima; era leero Empologoma ey’olulyo lwa Yuda y’ebibikkula nate, era ebyo ebituufu kaakano biraga okutuukirizibwa kwabyo okutuufu ddala.
Daniel is simply the first of the two books that represent the Revelation of Jesus Christ.
Danyeri mu butuufu kye kitabo ekyasooka ku bitabo bibiri ebiyimiririra Okubikkulirwa kwa Yesu Kristo.
Jehoiakim is a symbol of the empowerment of the first message in a reform movement. He is also a symbol of the covenant, for the change of a name prophetically identifies the beginning of a covenant relationship. The covenant relationship that God enters into with a people who had formerly not been God’s covenant people, begins at the empowerment of the first message.
Yekoyakimu ye kabonero k’okuweesebwa amaanyi kw’obubaka obwasooka mu entambuza y’okutereeza. Era ye kabonero k’endagaano, kubanga okukyusibwa kw’erinnya mu ngeri ey’obunnabbi kulaga okutandika kw’enkolagana ey’endagaano. Enkolagana ey’endagaano Katonda gy’ayingiramu n’abantu abaali nga tebabadde bantu b’endagaano ya Katonda, etandika ku kuweesebwa amaanyi kw’obubaka obwasooka.
Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:10.
Mmwe edda temwali bantu, naye kaakano muli abantu ba Katonda; edda temwafuna kisa, naye kaakano mufunye kisa. 1 Peetero 2:10.
The symbol of a name being changed representing a covenant relationship is established by Abram’s name being changed to Abraham, Sarai’s name to Sarah, Jacob’s name to Israel and Saul to Paul. There are other witnesses to the symbol, but in chapter one of Daniel, Daniel’s name is changed to Belteshazzar, and Hananiah’s name is changed to Shadrach, Mishael’s to Meshach, and Azariah’s to Abednego.
Akabonero akalaga enkwatagana ey’endagaano mu kukyusibwa kw’erinnya kakakasibwa nga erinnya lya Abram likyusibwa ne lifuuka Abraham, erya Sarai ne lifuuka Sarah, erya Jacob ne lifuuka Israel, n’erya Saul ne lifuuka Paul. Waliwo n’obujulizi obulala ku kabonero ako, naye mu kitabo kya Daniel essuula esooka, erinnya lya Daniel likyusibwa ne lifuuka Belteshazzar, n’erya Hananiah ne lifuuka Shadrach, erya Mishael ne lifuuka Meshach, n’erya Azariah ne lifuuka Abednego.
When the Lord enters into a covenant relationship with a people, he is simultaneously passing by a former covenant people. Jehoiakim represents the covenant people who are being passed by and Daniel, Hananiah, Mishael and Azariah represent the covenant people that are then being chosen. When people enter into a covenant relationship, they are then tested as to whether they will uphold the terms of the covenant. The test is represented by the act of eating.
Bwe Mukama ayingira endagaano n’abantu, mu kiseera kimu aba nga ayisa ku bbali abantu b’endagaano abaasooka. Jehoiakim akiikirira abantu b’endagaano abayisibwako ku bbali, ate Daniel, Hananiah, Mishael ne Azariah bakiikirira abantu b’endagaano abalondebwa oluvannyuma. Abantu bwe bayingira mu ndagaano, oluvannyuma bakemebwa okulaba oba banaakuuma emigomo gy’endagaano. Okukemebwa kuno kukiikirirwa ekikolwa eky’okulya.
Adam and Eve failed the test with the act of eating, and when God first entered into a covenant with a chosen people, he began the relationship by testing them with manna. Ancient Israel ultimately failed that test, but in doing so they provided the first reference and first witness to the fact that a covenant test is not a singular test, but it is a testing process. By the tenth test, they were assigned to die in the wilderness over the next forty years. God then entered into covenant with Joshua and Caleb, thus providing witness that when the Lord enters into covenant with a chosen people, He is also passing by a former covenant people. At the end of ancient Israel, which was also the beginning of spiritual Israel, the last testing process for ancient Israel was the first testing process for spiritual Israel, and it was represented as the Bread of Heaven. It had been typified by the manna in the first covenant testing process.
Adamu ne Eva baalemwa ekigezo olw'okulya, era bwe Katonda yasookera ddala okuyingira mu ndagaano n'abantu be yalonda, yatandika obukwattana nabo ng'abagezesa n'emmunna. Isirayiri ey'edda mu nkomerero yalemwa ekyo kigezo, naye bwe byatyo yawa obujulirwa obusooka obulaga nti ekigezo ky'endagaano si kimu kyokka, wabula kye enteekateeka y'okugezesa. Okutuuka ku kigezo eky'ekkumi, baasalirwa okufiira mu ddungu mu myaka amakumi ana egiddako. Olwo Katonda n'ayingira mu ndagaano ne Yoswa ne Kalebu, n'awa obujulirwa nti Mukama bw'ayingira mu ndagaano n'abantu be yalonda, abeera nga ayitaawayo abantu b'endagaano eyasooka. Ku nkomerero ya Isirayiri ey'edda, era nga ye entandikwa ya Isirayiri ey'eby'omwoyo, enteekateeka y'okugezesa ey'enkomerero eya Isirayiri ey'edda ye yabeera enteekateeka y'okugezesa eyasooka eya Isirayiri ey'eby'omwoyo, era yali eyolesebwa ng'Omugaati ogw'Eggulu. Kino kyali kiragiddwa mu kifaananyi kya emmunna mu enteekateeka eyasooka ey'okugezesa ey'endagaano.
In that testing process, which was both the first and the last testing process, Jesus identified the test of heavenly Bread when he said that those who are his covenant people must eat his flesh and drink his blood. He lost more disciples at that presentation than any other time in his ministry. That controversy in his ministry was the high point of the illustration of the covenant testing process, and Sister White comments at length upon the event in the Desire of Ages, where the title of the chapter is “The Crisis in Galilee”. The name Galilee means “a hinge,” or “a turning point,” and in the chapter, she outlines why the disciples turned away from him. They refused to apply his testimony of the requirement of eating his flesh and drinking his blood with the proper prophetic methodology. She identified that they held to customs and traditions of prophetic concepts that Satan had inculcated into ancient Israel’s biblical understanding. Those misunderstandings provided them with, what they thought, was an excuse to apply his words literally, instead of spiritually. She also points out that when those who “turned” away from Jesus (Galilee) who are identified in the sixth chapter of John (John 6:66), they walked with him no more forever.
Mu nteekateeka y’okugezesebwa eyo, eyali eyasooka era n’eyasembayo, Yesu yalambulula ekigezo ky’Omugaati ogw’omu ggulu, bwe yagamba nti abo ab’omu mukago gwe balina okulya omubiri gwe era okunywa omusaayi gwe. Bwe yalaga ebyo, yafiirwa abayigirizwa bangi okusinga ekiseera kyonna mu buweereza bwe. Enkontana eyo mu buweereza bwe ye yafuuka entikko mu kulaga engeri y’okugezesebwa kw’omukago, era Mukyala White ayogera nnyo ku kibaddewo ekyo mu Desire of Ages, omutwe gw’ekitundu ekyo guyitibwa “The Crisis in Galilee.” Erinnya Ggaliraaya litegeeza “ekisiba ky’enzigi,” oba “ekifo eky’okukyukira,” era mu mutwe ogwo alaga lwaki abayigirizwa baamuvuddeko. Baagaana okukozesa obujulizi bwe ku tteeka ery’okulya omubiri gwe n’okunywa omusaayi gwe mu ngeri entuufu ey’obunnabbi. Yalambulula nti baakwata ku mpisa n’ennono ezikwatagana n’endowooza z’obunnabbi Setaani ze yateekamu mu kumanya kw’Abayisirayiri ab’edda ku Byawandiikibwa. Obutamanyikira obwo bwabaweesa, nga bwe baalowooza, ensonga ey’okwewozaako okussa mu nkola ebigambo bye mu ngeri enkalakalira eya ky’amaaso, si mu ngeri ey’Omwoyo. Era alaga nti bwe “baakyuka” ne bava ku Yesu (Ggaliraaya), nga bwe bajulizibwa mu Yoh 6:66, tebaaddamu kutambulira wamu naye nate, emirembe gyonna.
With the first as with the last covenant testing process of ancient Israel, we find that when God enters into a covenant relationship with a chosen people, He is simultaneously passing by the former covenant people. We also find that he tests those people, not with a singular test, but with a process of testing. We also see that the testing process is represented by something that is to be eaten. We also find that the food represents the Word of God, and that the test involves a choice between two types of food to eat. Do we eat of every tree that God has said we can eat of, or do we eat from the tree which we have been forbidden to eat? We also find that the choice of what to eat includes the test of how we eat the food offered.
Nga bwe kyali ku ntandikwa ne ku nkomerero mu mutendera gw’okukebera endagaano gwa Isirayiri ya kale, tuzuula nti bwe Katonda ayingira mu mukago n’abantu abalonde, mu kiseera kye kimu abeera ng’abalekawo abantu b’endagaano eyasooka. Era tuzuula nti abakebera, si n’okukebera kamu, wabula mu mutendera gw’okukebera. Era tulaba nti omutendera gw’okukebera guyimiririzibwa ekintu ekirina okulibwa. Era tuzuula nti emmere eyo eyimirira Ekigambo kya Katonda, era nti ekigezo kino kirimu okulonda wakati w’ebika bibiri by’emmere. Tulyako ku miti gyonna Katonda yagamba nti tuyinza okulyaako, oba tulyako ku muti gwe twalagirwa obutulyako? Era tuzuula nti okulonda eky’okulya kulimu n’ekigezo eky’engeri gye tulyaamu emmere eweerezeddwa.
At the end of spiritual Israel, in the time of the Millerite movement, the first message was empowered on August 11, 1840. Jehoiakim there represents the Protestants that are then being carried into Babylon to become her daughters. They were confronted with a test when the angel of Revelation ten descended and had a little book open in his hand. Just as Jehoiakim rebelled against Nebuchadnezzar’s demands, and was thereafter led into captivity, the Protestants refused to eat the food in the angel’s hand, based upon the traditions and customs they brought with them out of the Dark Ages.
Ku nkomerero ya Isirayiri ey’omwoyo, mu kiseera ky’okugolokoka kw’Abamillerite, obubaka obwasooka bwayongerwamu amaanyi nga Agusito 11, 1840. Yekoyaakimu awo akiimira Abaprotestanti abaali mu kiseera ekyo nga batwalibwa e Babulooni okufuuka bawala baayo. Baasisinkana ekigezo bwe malaika w’Okubikkulirwa 10 yava mu ggulu n’akka nga alina ekitabo ekitono nga kiguddewo mu mukono gwe. Nga bwe Yekoyaakimu yajeemera ebiragiro bya Nebukadduneeza, era oluvannyuma n’atwalibwa mu bwaŋŋanguse, bwe kityo Abaprotestanti baagaana okulya ekyokulya ekyali mu mukono gwa malaika, nga beesigamye ku nnono n’empisa ze baaziva nazo mu Mulembe gw’Ekizikiza.
By the spring of 1844, the testing process had reached a “turning point” for Jehoiakim and the Protestants, and just as in the first testing process for spiritual Israel, they “turned” and walked no more with Jesus. In that history Daniel, Hananiah, Mishael and Azariah represent the Millerites, who chose to eat the little book which was sweet in their mouth, but became bitter in their stomach.
Mu ntandikwa y’omwaka gwa 1844, enkola y’okukemebwa yali etuuse ku “kifo eky’okukyukira” eri Yekoyakimu n’Abaporotesitanti, era nga bwe kyali mu kukemebwa okusooka okw’Isirayiri ow’omwoyo, ne “bakyuka” ne bataddamu kutambula ne Yesu. Mu byafaayo ebyo Danyeri, Kananiya, Misaeri ne Azaliya bayimirira Abamileraiti, abaasalawo okulya ekitabo ekitono ekyali kirungi mu kamwa kaabwe, naye ne kiba luluru mu lubuto lwabwe.
If we include Adam and Eve, we have four classic witnesses that the test is represented by the act of eating. We have several prophetic witnesses, that all have the signature of the first and the last. The witness of the test of manna is a first witness, and the test of the Bread of Heaven is both a first test for spiritual Israel, while also being the last witness for ancient Israel. The test of the little book is both the first and the last. It is the end of spiritual Israel’s wandering as the church in the wilderness, and it is the first of those who were chosen to be the final denominated people of God. The Millerites were the beginning of God’s denominated people, which were to be identified as the true horn of Protestantism. There are several witnesses to the testing process that begins when the first message is empowered.
Bwe twayongeramu Adamu ne Eva, tuba n’abajulizi bana ab’amannyo abalaga nti ekigezo kiragibwa mu kikolwa ky’okulya. Tulina abajulizi ab’obunnabbi abenjawulo, bonna abalina akabonero aka ‘asooka n’asembayo’. Omujulizi ogw’ekigezo ky’emanna gwe mujulizi ogw’asooka, era ekigezo ky’Omugaati ow’Eggulu kye kigezo ekyasooka eri Isirayiri ey’eby’omwoyo, era ne kuba omujulizi ow’asembayo eri Isirayiri ey’edda. Ekigezo ky’ekitabo ekitono kye kyasooka era nga kye kyasembayo. Kyo kye kkomerero w’okutambulira kwa Isirayiri ey’eby’omwoyo ng’ekkanisa mu ddungu, era kye kisooka mu abo abaalondwa okuba abantu ba Katonda abaalambiddwa erinnya ab’omu nkomerero. Abamiilerayiti be baatandikawo abantu ba Katonda abaalambiddwa erinnya, abaanaamanyibwa ng’enyanga ey’amazima ey’Obupurotesitanti. Waliwo abajulizi abenjawulo abakwata ku nkola y’okugezesebwa, etandika bwe bubaka obwasooka bufunayo amaanyi.
In those processes of testing there arrives a “turning point”, where nearly all of the disciples turn away. At Joshua and Caleb’s testimony all Israel turned away and sought to return to Egypt. At the church in Galilee, the majority of disciples turned away. Because Jesus is the Alpha and Omega, the “turning point” that is represented at the end of the testing process is also illustrated at the beginning of the testing process. When the manna was first provided for ancient Israel, there were those that immediately turned away from the instructions. At Christ’s baptism He turned away and went into the wilderness. Sister White uses the symbol of a turning point in a very informative fashion.
Mu emitendera egy’okugezesa egyo wabaawo “akaseera ak’okukyuka,” mwe abaasinga ennyo ku bayigirizwa ne bakyukira emabega. Ku bujulizi bwa Yoswa ne Kaleebu, Isirayiri yonna yakyukira emabega ne yaagala okuddayo e Misiri. Mu kkanisa e Ggaliraaya, abayigirizwa abasinga ne bakyukira emabega. Kubanga Yesu ye Alfa n’Omega, “akaseera ak’okukyuka” akalabikira ku nkomerero y’omutendera gw’okugezesa kalabikawo ne ku ntandikwa y’omutendera ogwo. Bwe baawa Isirayiri ey’edda emmanna okusooka, waaliwo abamu abaayanguwa ne bavuddemu okugondera ebiragiro. Mu lubatizo lwa Kristo, Yesu n’akyuka n’agenda mu ddungu. Mukyala White ako zesa akabonero k’akaseera ak’okukyuka mu ngeri ey’okuyigiriza ennyo.
“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement. From that word we understand that the forces are now at work that will usher in the last great conflict between good and evil—between Satan, the prince of darkness, and Christ, the Prince of life. But the coming triumph for the men who love and fear God is as sure as that His throne is established in the heavens.” Bible Echo, August 26, 1895.
Waliwo ebiseera ebifuuka entandikwa empya mu byafaayo by’amawanga n’ekkanisa. Mu kulabirirwa kwa Katonda, bwe bino obuzibu obw’enjawulo bwe butuuka, omusana ogw’ekiseera ekyo guweebwa. Bwe gukkirizibwa, wabaawo entambulira mu by’omwoyo; bwe gugaanyiibwa, okugwa wansi mu by’omwoyo n’okumenyekeka kwe kugoberera. Mukama mu Kigambo kye ayanjudde omulimu ogw’okusimbira mu maaso ogw’Enjiri, nga bwe gwakoleddwa mu biseera ebyayita era bwe gunaakolebwa mu biseera eby’omu maaso, okutuusa ku lutalo olusembayo, bwe buyinza bwa Setaani bunaakola enteekateeka yaabwo ey’oluvannyuma ey’ewuunyisa. Okuva mu Kigambo ekyo, tutegeera nti amaanyi gali ku mulimu kaakano, aganaaleeta olutalo olukulu olusembayo wakati w’ebirungi n’ebibi—wa Setaani, Omulangira w’ekizikiza, ne Kristo, Omulangira w’obulamu. Naye obuwangula obujja eri abo abagala era abatya Katonda bwa kakakana nga bwe entebe ye ey’obwami esimbiddwa mu ggulu. Bible Echo, Agusito 26, 1895.
When the manna was first given to ancient Israel, the light for that history was given. At Christ’s baptism the light for that history was given. On August 11, 1840 the light for that history was given. Each of those turning points mark the beginning of a testing process that ultimately ends at another turning point, when the former covenant people turn away and walk with Christ no more.
Omanna bwe lwatandika okuweebwa Isiraeri ya kale, ekitangaala eky’ebyafaayo ebyo kyawa. Mu kubatizibwa kwa Kristo ekitangaala eky’ebyafaayo ebyo kyawa. Ku lwa 11 Agusito 1840 ekitangaala eky’ebyafaayo ebyo kyawa. Buli kimu ku bubonero bw’enkyukakyuka obwo bulaga ntandikwa y’enteekateeka ey’okukeberwa, era mu nkomerero enteekateeka eyo emalira ku bubonero bw’enkyukakyuka obulala, ng’abaali abantu b’endagaano bakyukira ddala ne bataddamu okutambulira wamu ne Kristo.
Because these various testing processes represent both a testing process for the former covenant people and also for the new covenant people, there are two conclusions of the testing process. The conclusion of the testing process, and therefore the final turning point for the Protestants in the Millerite history, was the spring of 1844. The conclusion of the testing process (in the Fall of 1844), or turning point for the Millerites themselves, came after the turning point for the former people of God.
Kubanga enkola ez’enjawulo z’okugezesebwa ziyimirira nga enkola y’okugezesebwa eri abantu b’endagaano ey’edda era n’eri abantu b’endagaano empya, waliwo enkomerero bbiri z’omugendo gw’okugezesebwa. Enkomerero y’omugendo gw’okugezesebwa, ate era nga ky’ekiseera eky’okukyuka okwasembayo eri Abaporotesitanti mu byafaayo by’Abamilleraiti, yali mu kiseera kya ‘Spring’ kya 1844. Enkomerero y’omugendo gw’okugezesebwa (mu kiseera kya ‘Fall’ kya 1844), oba ekiseera eky’okukyuka eri Abamilleraiti bo bennyini, yajja oluvannyuma lw’ekiseera eky’okukyuka eky’abantu ba Katonda ab’endagaano ey’edda.
In the history of Christ, the testing process is identified by his twice cleansing the temple, once at the beginning of his ministry, and then again at the ending of his ministry.
Mu byafaayo bya Kristo, enteekateeka y’okugezesa erimanyibwa mu kutukuza yeekaalu kweyakola emirundi ebiri: olwasooka ku ntandikwa y’obuweereza bwe, oluvannyuma nate ku nkomerero y’obuweereza bwe.
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
Nga Yesu atandise obuweereza bwe mu lwatu, n’asanirira Yeekaalu ng’agigyamu ebikolwa ebyaswaza obutukuvu bwayo. Mu bikolwa ebyasembayo eby’obuweereza bwe mwalimu okusanirira Yeekaalu omulundi ogwokubiri. Bwe kityo, mu mulimu ogwasembayo ogw’okulabula ensi, amakanisa gaweebwa obuyitibwa bubiri obw’awukana. Obubaka bw’omulayika ow’okubiri bweguno nti, ‘Babulooni agudde, agudde, ekibuga ekyo ekikulu, kubanga yafunyisa amawanga gonna okunywa omwenge ogw’obusungu bw’obwenzi bwayo’ (Okubikkulirwa 14:8). Era mu ddoboozi erigulumivu ery’obubaka bw’omulayika ow’okusatu wawuulirwa eddoboozi okuva mu ggulu nga ligamba nti, ‘Mufulume mu gye, abantu bange, muleme okubeera bagabo mu bibi bye, era muleme okufuna ku bikolimo bye. Kubanga ebibi bye bituuse mu ggulu, era Katonda ajjukidde ebikolwa eby’obukyamu byayo’ (Okubikkulirwa 18:4, 5). Obubaka Obulondeddwa, kitabo 2, 118.
The testing process of the two temple cleansings of Christ is aligned with Malachi chapter three, in the writings of the Spirit of Prophecy.
Enkola y'ekigezo eguli mu kutukuza Yeekaalu kwa Kristo emirundi ebiri ekwatagana ne Malaki essuula esatu, mu byawandiikibwa by'Omwoyo gw'Obunnabbi.
“In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.
Mu kusangula yeekaalu n’okugiggyamu abaguzi n’abatunzi b’ensi, Yesu yatangazisa omulimu gwe ogw’okutukuza omutima okuva mu butali butukuvu bw’ekibi,— okuva ku byegomba by’ensi, ebyegombesa eby’okwefaako bokka, n’emize emibi ebyonona omwoyo. Malaki 3:1-3 byasomeddwa. The Desire of Ages, 161.
The cleansing of God’s people represents the testing process that is repeatedly identified with several lines of prophecy. Every reference, beginning with Adam and Eve unto the Millerite history represents the cleansing of the one hundred and forty-four thousand.
Okutukuza kw’abantu ba Katonda kuyimirira entekateeka y’okugezesa, ey’okukwataganizibwa emirundi mingi n’eminnyiriri egy’enjawulo z’obunnabbi. Buli ky’okulambikibwa, nga kitandikira ku Adamu ne Eva okutuuka ku byafaayo bya Millerite, kiyimirira okutukuza kw’ab’e ttwala kkumi na bina n’enkumi nnya.
“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.
Mu nnaku ez'enkomerero z'ebyafaayo by'ensi eno, endagaano wakati wa Katonda n'abantu be abakuuma ebiragiro bye ejja okuzzibwa obuggya. Review and Herald, Febwali 26, 1914.
The cleansing process of the one hundred and forty-four thousand is the first reference in the book of Daniel, which is the first book of the two books that together represent the Revelation of Jesus Christ that is unsealed just before human probation closes. The cleansing process of the one hundred and forty-four thousand is also represented as the sealing process. When the first message of the cleansing, sealing process of the one hundred and forty-four thousand began on September 11, 2001, it was a turning point for the church and for the world. In Revelation chapter eighteen, the angel that lightens the world with his glory then arrived. Yet in Revelation eighteen, the angel is not represented as having anything to eat in his hand—but it is there. The little book is there. It can be easily recognized by those who choose to eat the methodology represented as “line upon line,” by the prophet Isaiah.
Enkola y’okutukuza ey’abantu 144,000 kye ky’okusooka okwogerwako mu kitabo kya Danyeri, ekyo nga kye kitabo ekisooka ku bitabo bibiri ebiraga wamu Okubikkulirwa kwa Yesu Kristo, okw’ebikkulwa nga tekunnaggalwaawo ebbanga ery’okugezesebwa kw’abantu. Enkola y’okutukuza ey’abantu 144,000 era eragiribwa ng’enkola y’okusiibwa akasayilo. Bwe bwatandika obubaka obwasooka obw’enkola y’okutukuza n’okusiibwa ey’abantu 144,000 ku 11 Sebutemba 2001, kyafuuka akaseera akakyusiza ennyo Ekkanisa n’ensi yonna. Mu Okubikkulirwa omutwe ogw’ekkumi n’omunaana, malayika eyalangaza ensi n’ekitiibwa kye n’ajja. Naye mu Okubikkulirwa 18, omalayika teyeyolekebwa ng’alina kye yaliira mu mukono gwe—naye kiriwo. Ekitabo ekitono kiriwo. Kisobola okutegeerekeka mangu eri abo abasalawo okulya enkola eyayolesebwa nga “line upon line,” eya nnabbi Isaaya.
By laying “line upon line” we understand that when Christ descended on September 11, 2001, he also had a “little book” which had been represented as “manna”, the “bread of heaven” and the “little book”. But on September 11, 2001, the former chosen people, represented by Jehoiakim, chose to hold to the customs and traditions of Adventism, and then began their march into the captivity of Babylon which will be complete at the Sunday law.
Bwe tukozesa enkola ya 'olunyiriri ku lunyiriri' tutegeera nti bwe Kristo yakka nga Sebutemba 11, 2001, yali naye 'ekitabo ekitono' ekyali kiyimiriziddwa nga 'mana', 'omugaati ogw'eggulu' n' 'ekitabo ekitono'. Naye nga Sebutemba 11, 2001, abantu abaali baalondebwa edda, abayimirizibwa Yekoyakimu, baalonda okunywerera ku nnono n'empisa eza Obwadiventisiti, ne batandika okutambula okuyingira mu buddu bwa Babulooni obujja okutuukirizibwa ddala ku tteeka lya Sande.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
Kati wajje ekigambo nti nnategeeza nti New York ejja kusumulukibwa amayengo amanene g’enyanja? Ekyo ssaakyogeddeko. Nnagamba nti, nga ntunuulira ebizimbe ebinene ebyali bigulumizibwa eyo waggulu ku waggulu, nti, ‘Ebifaanaanyi eby’entiisa ki ebiribaawo Mukama bw’anaayimirira okukankanya ensi nnyo! Awo ebigambo eby’Okubikkulirwa 18:1-3 bijja kutuukirira.’ Omutwe ogw’ekkumi n’omunaana gw’Okubikkulirwa gwonna kwe kulabula ku ebigenda okujja ku nsi. Naye sirina musana gw’enjawulo ku by’egenda okujja ku New York, wabula kye mmanyi kwe nti olunaku lumu ebizimbe ebinene ebiri eyo bijja kusuulibwansi ng’amaanyi ga Katonda galibikyusa ne galibitembereza. Mu musana gwe bampa, mmanyi nti okuzikirira kuli mu nsi. Ekigambo kimu okuva eri Mukama, okukwatako kumwe kw’amaanyi ge amanene, ne bino ebizimbe ebinene bigwa. Bijja kubaawo ebifaanaanyi eby’entiisa ebitalyewerezebwa mu birowoozo byaffe. Review and Herald, July 5, 1906.
When the “great buildings” of “New York” were “thrown down by the turning and overturning of God’s power,” on September 11, 2001, the light of the angel of Revelation eighteen filled the whole earth, for a turning point had come in the history of the earth beast of Revelation thirteen.
Bwe "ebizimbe ebinene" eby'e "New York" byasuulibwa wansi "olw'okutembenkanya n'okuzungulula kw'obuyinza bwa Katonda," nga ku 11 Ssettemba 2001, omusana gw'omalayika ow'Okubikkulirwa ekkumi n'omunaana gwajjuza ensi yonna, kubanga ekiseera eky'okukyuka kyali kituuse mu byafaayo by'ekisolo eky'ensi ekya Okubikkulirwa ekkumi n'essatu.
“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow.” Bible Echo, August 26, 1895.
Mu byafaayo by’amawanga n’eby’ekkanisa, waliwo ebiseera ebifuuka obusale bw’oluvungo. Mu bw’okulabirira bwa Katonda, bwe bituuka ebizibu bino eby’enjawulo, omusana ogw’ekiseera ekyo guweebwa. Bwe gukirizibwa, wabaawo okulakulana okw’omwoyo; bwe gugaanibwa, okudda emabega mu by’omwoyo n’okuzikirira bigoberera. Bible Echo, Agusito 26, 1895.
When the light of the angel of Revelation eighteen arrived on September 11, 2001, those who received the light progressed spiritually and those who rejected the light declined spiritually, and began their rebellious journey onward to their final turning point of the Sunday law, where they forever make shipwreck of their profession as the messengers of the third angel. Those in Galilee that turned away and walked no more with Christ in John 6:66, were turning away from the light that had first arrived at his baptism, which is where the first message of that testing history was empowered. In Daniel chapter one, two classes of worshippers are illustrated in the history when the first message is empowered. Jehoiakim represents those that make shipwreck of faith, and Daniel, Hananiah, Mishael and Azariah represent the faithful.
Bwe kyatuuka ekitangaala ky’omulayika ow’Okubikkulirwa ekkumi n’omunaana nga 11 Ssettemba 2001, abo abaakyaniriza ekitangaala baatambulira mu maaso mu by’omwoyo, ate abo abaagaana ekitangaala ne bakkira mu by’omwoyo, ne batandika olugendo lwabwe olw’obujeemu olw’okweyongerayo okutuuka ku ky’okukyuka kyabwe eky’enkomerero, kye tteeka erya Ssande, we bazikiriza emirembe gyonna okwatula kwabwe nti bababuulizi b’obubaka bw’omulayika ow’okusatu. Abo e Ggaliraaya abaakyuka ne bataaddayo kutambulira wamu ne Kristo mu Yokaana 6:66, baali bava ku kitangaala ekyasooka okutuuka mu kubatizibwa kwe, we wassaamu amaanyi obubaka obusooka obw’ekiseera ekyo eky’okusoomozebwa. Mu Danyeri ekitundu ekisooka, ebika bbiri by’abasinza biragibwa mu byafaayo we wassaamu amaanyi obubaka obusooka. Yekoyakimu akiikirira abo abazikiriza okukkiriza, ate Danyeri, Kananaya, Misaeri ne Azaliya bakiikirira abeesigwa.
In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god. And the king spake unto Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel, and of the king’s seed, and of the princes; Children in whom was no blemish, but well favoured, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king’s palace, and whom they might teach the learning and the tongue of the Chaldeans. And the king appointed them a daily provision of the king’s meat, and of the wine which he drank: so nourishing them three years, that at the end thereof they might stand before the king. Now among these were of the children of Judah, Daniel, Hananiah, Mishael, and Azariah: Unto whom the prince of the eunuchs gave names: for he gave unto Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abednego. But Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank: therefore he requested of the prince of the eunuchs that he might not defile himself. Daniel 1:1-8.
Mu mwaka ogw’okusatu ogw’obwakabaka bwa Jehoiakim kabaka wa Yuda, Nebuchadnezzar kabaka wa Babulooni n’ajja e Yerusaalemi n’agizingiza. Era Mukama n’awaayo Jehoiakim kabaka wa Yuda mu mukono gwe, awamu n’ebimu ku bibya by’ennyumba ya Katonda; bye yatwala mu nsi ya Shinari mu nnyumba ya katonda we; n’aleeta ebibya ebyo mu ggwanika lya katonda we. Awo kabaka n’agamba Ashpenaz omukulu w’abakungu b’omu lubiri aleete abamu ku baana ba Isirayiri, n’abo abava mu zzadde lya kabaka, n’abalangira; abaana abataliiko kamogo, abasanyusa amaaso, ab’ekikugu mu magezi gonna, abamanyi mu bumanyirivu, era abategeera eby’okusoma, era abaalina obusobozi okuyimirira mu lubiri lwa kabaka, era abayinza okuyigirizibwa enjigiriza n’olulimi lw’Abakaludaaya. Era kabaka n’abateekera omugabo gw’emmere ya kabaka buli lunaku, n’omwenge gw’anywa; okubakuza emyaka esatu, bwe gunaaba guwedde babe bayimirire mu maaso ga kabaka. Era mu abo waaliwo abamu ku baana ba Yuda, Daniel, Hananiah, Mishael, ne Azariah; abo omukulu w’abakungu b’omu lubiri n’abawa amannya: n’atuuma Daniel erinnya Belteshazzar; era Hananiah, Shadrach; ne Mishael, Meshach; ne Azariah, Abednego. Naye Daniel yateesa mu mutima gwe obutayonoonebwa ku mugabo gw’emmere ya kabaka wadde ku mwenge gw’anywa; kyeyava asaba omukulu w’abakungu b’omu lubiri amukkirize obutayonoonebwa. Daniel 1:1-8.
Daniel, Hananiah, Mishael and Azariah were the children of Judah. They were made into eunuchs, thus representing the final generation of Adventism. Nebuchadnezzar, as many ancient kings, had the four Judean youths castrated, to remove any concerns the king might have when they served as slaves and interacted with the king’s wives and concubines.
Danyeri, Hananiya, Misayeri ne Azaliya baava mu kika kya Yuda. Baafuulibwa abasajja abaasalibwako obusajja, ne bakiikirira omulembe ogwasembayo mu Abadiventisiti. Nebukadduneeza, nga bakabaka ab’edda bangi bwe baakolanga, yasalisa abavubuka ba mu Yuda bana, n’abaggyako obusajja, okuggyaawo okweraliikirira kwonna kwe yandibadde nako nga bamuweereza mu buddu era nga bakwatagana n’abakazi be n’abakyala be ab’ekyama.
Symbolically it represents the final generation of Adventism, for there would be no more line of Judah after these four. Four is a symbol of worldwide, and thus represents the final generation of Seventh-day Adventists around the world who recognize September 11, 2001, as a fulfillment of God’s prophetic Word.
Mu ngeri ey’ekisimboli kiraga omulembe ogw’enkomerero ogw’Adiventizimu, kubanga tewandibaddewo lulyo lwa Yuda lulala oluvannyuma lwa bano bana. Ennamba nnya kye kisimbo ekiraga ensi yonna, era bwe kityo kiraga omulembe ogw’enkomerero gw’Ab’Adiventisiti Ab’Olunaku Olw’omusanvu abali mu nsi yonna abategeera 11 Ssettemba 2001 ng’okutuukirizibwa kw’Ekigambo kya Katonda eky’obunnabbi.
Those Seventh-day Adventists are the subject of God’s prophetic Word, for they are those called to be the one hundred and forty-four thousand. Yet their prophetic heritage began with the rebellion of their fathers, in 1863. That initial rebellion is almost impossible to recognize for it has been covered by the traditions and customs of four generations of escalating rebellion. Though difficult to recognize it must be seen and acknowledged, as Daniel ultimately does in Daniel chapter nine. He did so by recognizing the truth located in God’s prophetic Word.
Abo Abadiventisiti b’Olunaku Olw’omusanvu be bo abalagiddwa mu Kigambo kya Katonda eky’obunnabbi, kubanga be abo abayitibwa okuba 144,000. Naye obusika bwabwe obw’obunnabbi bwatandikira ku bujeemu bwa bajjajja baabwe mu 1863. Obujeemu obwo obwasooka kumpi tekisoboka okulutegeera, kubanga kibikkiddwa ku nnono n’empisa z’emirembe ena ez’okujeema okweyongera. Newaakubadde nga kizibu okulutegeera, kirina okulabibwa era kukkirizibwe, nga Dannayiri bwe yakikola oluvannyuma mu ssuula ey’omwenda. Yakikola ng’amanya amazima agasangibwa mu Kigambo kya Katonda eky’obunnabbi.
The rebellion that Daniel and the three worthies directly descended from, was their father’s refusal to remain separate from the heathen influences that surrounded them. In 1863, Laodicean Adventism returned to the biblical methodology of apostate Protestantism and Catholicism, to uphold their rejection of Miller’s identification of the “seven times” of Leviticus twenty-six. That rebellion for Daniel and the three worthies was represented by king Hezekiah.
Obujeemu lwe Daniyeri n’abasajja abasatu ab’esigwa baakomokaamu butereevu, lwali okugaana kwa kitaabwe okusigala awawukana okuva ku mpisa n’obuyigirize bw’abapagani ebyababeetooloolanga. Mu 1863, Adiventizimu ogwa Laodikeya yaddayo ku nkola y’okunyonnyola eya Bayibuli ey’ObuProtestanti obujeemu n’ObuKatoliki, okuwagira okugaana kwabwe ku kulambulula kwa Miller ku “emirundi musanvu” ag’e Levitiko 26. Obwo bujeemu eri Daniyeri n’abasajja abasatu ab’esigwa bwakiikirirwa kabaka Keezeekiya.
King Hezekiah pled with the Lord not to die, and his prayer was answered when the Lord gave him another 15 years. In doing so, he then fathered Manasseh, one of the most wicked kings of Judah, but also the king that marks the beginning of the progressive seven-step conquering and enslavement of Judah. In 1856, the True Witness came to knock on Laodicean Adventism’s door, but they chose to live and not die to self. By 1863, they had rebuilt “Jericho” and started the escalating rebellion that ultimately prevented them from recognizing September 11, 2001 as the beginning of their three-step journey into the slavery of spiritual Babylon that ends at the Sunday law.
Kabaka Ezekiya yegayirira Mukama obutafa, era okusaba kwe ne kwaddibwa Mukama n’amwongera emyaka emirala 15. Olw’ekyo, oluvannyuma n’azaala Manase, omu ku bakkabaka ababi ennyo ab’e Yuda, naye era kabaka alaga entandikwa y’okuwangulwa n’okufuulibwa obuddu kwa Yuda mu sitepu musanvu eziddirirwamu. Mu 1856, Omujulizi Omutuufu yajja n’akuba ku luggi lw’Ab’Adventismu ab’e Laodokiya, naye ne balonda okubeera balamu so si okufa eri bo bennyini. Okutuuka mu 1863, baali bazimbye “Yeriko” nate era ne batandika obujeemu obweyongera, obwaasembayo ne bubaziyiza okutegeera September 11, 2001 ng’entandikwa y’olugendo lwabwe lwa sitepu ssatu olubaleeta mu buddu bwa Babulooni ow’omwoyo oluggwaawo ku tteeka lya Sande.
For king Hezekiah, 1863 came when his prayer to live was granted. The Lord provided a sign that his prayer had been accepted. God confirmed the prayer by moving the sun, and the Babylonians saw the activity of God in the heavens, though they knew not what it meant. The Babylonians then came to Jerusalem to find out about the God who had the power to control the sun. Instead of glorifying the God of Heaven, king Hezekiah, instead of dying to self, chose to glorify his temple and city instead of the God who had chosen to place His name in that temple and city.
Eri kabaka Keezeekiya, 1863 yatuuka nga okusaba kwe okw’okwongera obulamu kwakkiriziddwa. Mukama n’amuwa akabonero nti okusaba kwe kwakiriziddwa. Katonda n’akakasa okusaba kwe n’akyusa enjuba, era Ababulooni ne balaba ekikolwa kya Katonda mu ggulu, newaakubadde tebaamanyi kye kyategeeza. Awo Ababulooni ne bajja e Yerusaalemi okunoonya okumanya ku Katonda eyalina amaanyi okufuga enjuba. Mu kifo ky’okuggulumiza Katonda w’eggulu, kabaka Keezeekiya, mu kifo ky’okufa eri we yennyini, yasalawo okuggulumiza yeekaalu ye n’ekibuga kye mu kifo kya Katonda eyalondawo okuteeka erinnya lye mu yeekaalu n’ekibuga ebyo.
That rebellion brought the prophecy that children from his blood line would become slaves and eunuchs in Babylon. Those children were Daniel, Hananiah, Mishael and Azariah, and represent the spiritual final generation of those Seventh-day Adventists that recognize September 11, 2001 as a turning point in the history of the nations of the world and of the church, when the light is given that is to test and seal the one hundred and forty-four thousand.
Obujeemu obwo bwaleeta obunnabbi nti abaana abava mu lulyo lw’omusaayi lwe banaafuulibwa baddu era basajja abaaggyibwako obusaajja mu Babulooni. Abo baana baali Daniel, Hananiah, Mishael ne Azariah, era bakiikirira ekyasa eky’enkomerero eky’omwoyo kya abo Abadiventisti b’Olunaku olw’Omusanvu abategeera Ssettemba 11, 2001 ng’akakyusakyusa mu byafaayo by’amawanga g’ensi yonna n’ey’ekkanisa, nga kiweebwa ekitangaala ekinaakema era ne kissaako akabonero ku 144,000.
In those days was Hezekiah sick unto death. And the prophet Isaiah the son of Amoz came to him, and said unto him, Thus saith the Lord, Set thine house in order; for thou shalt die, and not live. Then he turned his face to the wall, and prayed unto the Lord, saying, I beseech thee, O Lord, remember now how I have walked before thee in truth and with a perfect heart, and have done that which is good in thy sight. And Hezekiah wept sore. And it came to pass, afore Isaiah was gone out into the middle court, that the word of the Lord came to him, saying, Turn again, and tell Hezekiah the captain of my people, Thus saith the Lord, the God of David thy father, I have heard thy prayer, I have seen thy tears: behold, I will heal thee: on the third day thou shalt go up unto the house of the Lord. And I will add unto thy days fifteen years; and I will deliver thee and this city out of the hand of the king of Assyria; and I will defend this city for mine own sake, and for my servant David’s sake. And Isaiah said, Take a lump of figs. And they took and laid it on the boil, and he recovered. And Hezekiah said unto Isaiah, What shall be the sign that the Lord will heal me, and that I shall go up into the house of the Lord the third day? And Isaiah said, This sign shalt thou have of the Lord, that the Lord will do the thing that he hath spoken: shall the shadow go forward ten degrees, or go back ten degrees? And Hezekiah answered, It is a light thing for the shadow to go down ten degrees: nay, but let the shadow return backward ten degrees. And Isaiah the prophet cried unto the Lord: and he brought the shadow ten degrees backward, by which it had gone down in the dial of Ahaz. At that time Berodachbaladan, the son of Baladan, king of Babylon, sent letters and a present unto Hezekiah: for he had heard that Hezekiah had been sick. And Hezekiah hearkened unto them, and shewed them all the house of his precious things, the silver, and the gold, and the spices, and the precious ointment, and all the house of his armour, and all that was found in his treasures: there was nothing in his house, nor in all his dominion, that Hezekiah shewed them not. Then came Isaiah the prophet unto king Hezekiah, and said unto him, What said these men? and from whence came they unto thee? And Hezekiah said, They are come from a far country, even from Babylon. And he said, What have they seen in thine house? And Hezekiah answered, All the things that are in mine house have they seen: there is nothing among my treasures that I have not shewed them. And Isaiah said unto Hezekiah, Hear the word of the Lord. Behold, the days come, that all that is in thine house, and that which thy fathers have laid up in store unto this day, shall be carried into Babylon: nothing shall be left, saith the Lord. And of thy sons that shall issue from thee, which thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon. Then said Hezekiah unto Isaiah, Good is the word of the Lord which thou hast spoken. And he said, Is it not good, if peace and truth be in my days? And the rest of the acts of Hezekiah, and all his might, and how he made a pool, and a conduit, and brought water into the city, are they not written in the book of the chronicles of the kings of Judah? And Hezekiah slept with his fathers: and Manasseh his son reigned in his stead. 2 Kings 20:1–21.
Mu nnaku ezo Keezeekiya yali alwadde nnyo okutuusa ku kufa. Era nnabbi Isaaya mutabani wa Amozi n’ajja gy’ali, n’amugamba nti, Bw’ati bw’ayogera Mukama: Tegeka ennyumba yo; kubanga onoofa, toliba mulamu. Awo n’akyusa amaaso ge n’agatunuulira ku bbugwe, n’asaba eri Mukama, ng’agamba nti, Nkwegayirira, ayi Mukama, jjukira kaakano bwe ntambulidde mu maaso go mu mazima era n’omutima ogutuukiridde, era ng’koze ekirungi mu maaso go. Awo Keezeekiya n’akaaba nnyo. Isaaya nga tannava mu luggya olw’omu, ekigambo kya Mukama ne kijja gy’ali, nga kimugamba nti, Ddaayo, ogambe Keezeekiya omukulembeze w’abantu bange nti, Bw’ati bw’ayogera Mukama, Katonda wa Dawudi kitaawo: Mpulidde essaala yo, ndabiddeko amaziga go; laba, nja kukuwonya; ku lunaku olw’okusatu onogenda mu nnyumba ya Mukama. Era ndiyongera ku nnaku zo emyaka kkumi n’ettano; era ndikulokola ggwe n’ekibuga kino mu mukono gwa kabaka w’Asiriya; era ndikirwanirira ekibuga kino olwange ne lwa muddu wange Dawudi. Awo Isaaya n’agamba nti, Mutwale ekitole ky’ettiini. Ne bakissa ku kiwundu, n’awona. Awo Keezeekiya n’agamba Isaaya nti, Akabonero kana kubeera ki akandimanya nti Mukama anjaawonya, era nti ku lunaku olw’okusatu nnagenda mu nnyumba ya Mukama? Isaaya n’agamba nti, Onoofuna akabonero kano okuva eri Mukama, nti Mukama anaakola ekigambo kye yayogedde: ekisiikirize kigendere mu maaso emitendera kkumi, oba kizzewo emabega emitendera kkumi? Awo Keezeekiya n’addamu nti, Kyangu nnyo eri ekisiikirize okukka wansi emitendera kkumi; naye, kikkirire ekisiikirize kizzewo emabega emitendera kkumi. Awo Isaaya nnabbi n’akaabira Mukama; ne Mukama n’addiza emabega ekisiikirize emitendera kkumi, bwe kyali kikkidde ku ssawa y’enjuba eya Akazi. Mu kiseera ekyo Berodakibaladani, mutabani wa Baladani, kabaka w’e Babulooni, yatuma ebbaluwa n’ekirabo eri Keezeekiya; kubanga yali awulidde nti Keezeekiya alwadde. Awo Keezeekiya n’abagondera, n’abalage ennyumba ye yonna ey’ebintu bye eby’omuwendo, zaabu ne ffeeza, n’eby’akaloosa, n’amafuta ag’omuwendo, n’ennyumba yonna ey’ebyokulwanyisa, n’ebyo byonna ebyasangibwa mu bugagga bwe: tewaali kintu na kimu mu nnyumba ye, newaakubadde mu bwakabaka bwe bwonna, Keezeekiya bye yatalaga. Awo Isaaya nnabbi n’ajja eri kabaka Keezeekiya, n’amugamba nti, Abasajja bano boogedde ki? Era bava wa bajje gy’oli? Awo Keezeekiya n’addamu nti, Bava mu nsi ey’ewala nnyo, ddala e Babulooni. N’amugamba nti, Kiki kye balabye mu nnyumba yo? Keezeekiya n’addamu nti, Ebyonna ebiri mu nnyumba yange babirabye; tewali kintu na kimu mu bugagga bwange kye saabalaga. Awo Isaaya n’agamba Keezeekiya nti, Wulira ekigambo kya Mukama. Laba, ennaku zijja, ebyonna ebiri mu nnyumba yo, n’ebyo bajjajjaabo bye baateekateeka okutuusa leero, bijjatwalibwa e Babulooni: tewalijja kusigalawo na kimu, bw’ayogera Mukama. Era ku batabani bo abaliva mu ggwe, be onoonzaalira, balibatwala; era banaabeera abasaaliddwa mu lubiri lwa kabaka w’e Babulooni. Awo Keezeekiya n’agamba Isaaya nti, Kirungi ekigambo kya Mukama kye yogedde. N’ayongerako nti, Si kirungi bwe wabaawo emirembe n’amazima mu nnaku zange? N’ebitundu ebirala eby’okukola kwa Keezeekiya, n’amaanyi ge gonna, era n’engeri gye yakola ekidiba n’omuyungo gw’amazzi, n’aleeta amazzi mu kibuga, si byawandiikibwa mu kitabo eky’ebyafaayo eby’abakabaka ba Yuda? Awo Keezeekiya ne yeebaka awamu ne bajjajjaabe; ne Manase mutabani we n’amusikira mu kifo kye. 2 Bassekabaka 20:1-21.
The next verse says:
Olunyiriri oluddako lugamba nti:
Manasseh was twelve years old when he began to reign, and reigned fifty and five years in Jerusalem. And his mother’s name was Hephzibah. 2 Kings 21:1.
Manasseh yali wa myaka kkumi n’ebiri bwe yatandika okufuga, era yafuga emyaka amakumi ataano mu ttaano mu Jerusalem. Era erinnya lya nnyina lyali Hephzibah. 2 Kings 21:1.
What would have been the result if king Hezekiah had accepted the Lord’s will, and simply got his house in order and died? He was given fifteen extra years, and three years later wicked Manasseh was born. What would have happened in 1856, if Adventism had accepted the transition from Philadelphia unto Laodicea and got their house in order and left the foundational truths of William Miller intact? I suppose we will never know the answer to that question, but what we do know is that “Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank.”
Kyandibadde kivaamu ki singa kabaka Hezekiya yakkiriza okwagala kwa Mukama, n’ategeka ennyumba ye n’afa? Yamuwa emyaka kkumi n’ettaano egy’okwongera, era oluvannyuma lw’emyaka esatu Manase omubi n’azaalibwa. Kyandibadde kivaamu ki mu 1856, singa Abadiventisiti baali bakirizza enkyukakyuka okuva e Firadelfiya okugenda e Lawodikiya, ne bategeka ennyumba yaabwe, ne bakuumye amazima ag’ensibuko aga William Miller nga bwe gaali? Ndowooza tetujja kumanya eddamu lye kibuzo ekyo, naye kye tumanyi kiri nti, “Danyeri yasalawo mu mutima gwe obutayonoonebwa na ky’emmere ey’omugabo gwa kabaka newakubadde omwenge gwe anywanga.”
We will continue Daniel chapter one in the next article.
Tujja okweyongerayo ku Danyeri essuula esooka mu kiwandiiko ekiddako.