The knowledge that was unsealed in the movement of the first angel is represented by the Ulai River vision in the book of Daniel. That vision represents chapters seven, eight and nine of Daniel, and the knowledge that was unsealed in the movement of the third angel is represented by the Hiddekel River vision, which represents chapters ten, eleven and twelve. The connections between the two movements are abundant. The two movements are linked together by the one hundred and twenty-six years from the rebellion of 1863, unto the time of the end in 1989.
Obumanyi obwabbikkulibwa mu kibiina ky’omulayika asooka buyimirizibwa mu kyolesebwa ky’Omugga Ulai mu kitabo kya Danyeri. Ekyolesebwa ekyo kiyimirira emitwe egy’omusanvu, egy’omunaana n’egy’omwenda, era obumanyi obwabbikkulibwa mu kibiina ky’omulayika ow’okusatu buyimirizibwa mu kyolesebwa ky’Omugga Hiddekel, ekiyimirira emitwe egy’ekkumi, egy’ekkumi n’emu n’egy’ekkumi n’ebiri. Enkwatagana wakati w’ebibiina byombi nnyingi nnyo. Ebibiina byombi bikwataganyizibwa wamu n’emyaka kikumi mu abiri mu mukaaga okuva ku bujeemu bwa 1863 okutuuka ku kiseera eky’enkomerero mu 1989.
Both times of the end, in each movement, are marked by the “seven times,” of Leviticus twenty-six. Paganism and then papalism had trampled down the sanctuary and host until the time of the end in 1798. From the rebellion of 1863 until 1989, a spiritual trampling down had occurred as represented by the four abominations of Ezekiel chapter eight.
Ebiseera byombi eby’enkomerero mu buli kutambuza biteekebwako akabonero ka ‘emirundi musanvu’ ag’Eby’Abaleevi 26. Obupagani, era oluvannyuma Obwapapa, byalinnyirira ekifo ekitukuvu n’eggye okutuusa ekiseera eky’enkomerero mu 1798. Okuva mu bujeemu bwa 1863 okutuusa mu 1989, kwaliko okulinnyirirwa okw’eby’omwoyo nga bwe kyalagirwa mu makangabwa ana ag’Ezeekyeri omutundu ogw’omunaana.
The forty-six years from the end of the first indignation until the end of the last indignation in 1844, in which Christ had erected a spiritual temple that He suddenly came into on October 22, 1844, parallels the time of the end in 1989, until the soon-coming Sunday law, when Christ is once again erecting a spiritual temple, that He will suddenly come unto at the hour of Revelation eleven’s great earthquake.
Emyaka amakumi ana mu mukaaga okuva ku nkomerero y’obusungu ey’okusooka okutuuka ku nkomerero y’obusungu ey’okusembayo mu 1844, mwe Kristo yali azimbye yeekaalu ey’omwoyo gye yayingiramu mangu nga October 22, 1844, gifaanana n’ekiseera ky’enkomerero mu 1989 okutuusa ku tteeka lya Ssande eriggya okutuuka mangu, nga Kristo nate azimba yeekaalu ey’omwoyo, gy’anaayingiramu mangu ku ssaawa y’ettuttumu ly’ensi eddene erya Okubikkulirwa essuula 11.
When the third angel arrived in 1844, the Messenger of the Covenant suddenly appeared to purify the sons of Levi, but by 1863, those unfaithful Levites rejected the message of Moses delivered by Elijah and turned to wander in the wilderness. In that testing process the “builders” would ultimately reject the “cornerstone” of the “seven times”, and then transition from the movement of Philadelphia unto the church of Laodicea. In the last days, when the Messenger of the Covenant suddenly comes to His temple, at the soon-coming Sunday law, He will use the faithful Levites to call His other flock. The faithful of the last days will have transitioned from the “church” of Laodicea unto the “movement” of Philadelphia.
Malaika ow’okusatu bwe yatuuka mu 1844, Omubaka w’Endagaano n’alabikira amangu okutukuza abaana ba Lewi; naye mu 1863, Abaaleewi abo abatali beesigwa baagaana obubaka bwa Musa obwaleetebwa Eriya ne bakyuka ne batandika okuserenga mu ddungu. Mu kukebera okwo, “abazimbi” bandigaanye mu nkomerero “enjjinja y’ensonda” ey’ “emirundi musanvu”, ne bava mu “movement” ya Philadelphia ne bayingira mu kkanisa ya Laodicea. Mu nnaku ez’oluvannyuma, Omubaka w’Endagaano bw’anajja amangu ku yeekaalu ye, mu kiseera ky’etteeka lya Ssande ekituuka amangu, alikozesa Abaaleewi abeesigwa okuyita ekisibo kye ekirala. Abeesigwa b’ennaku ez’oluvannyuma baliba bava mu “kkanisa” ya Laodicea ne bayingira mu “movement” ya Philadelphia.
The movement of the first angel published its formalized message two hundred and twenty years after the King James Bible was published, and the movement of the third angel published its formalized message two hundred and twenty years after the Declaration of Independence was published. The formalized message of both movements was empowered with the fulfillment of a prophecy of Islam, which was marked by the descent of an angel. The arrival of the angel identified the beginning of the “debate” of Habakkuk chapter two, and led to the publication of Habakkuk’s tables.
Entambula y’omwalaika ow’okusooka yafulumya obubaka bwayo obwaateekebwawo mu ngeri entongole emyaka bikumi bibiri mu amakumi abiri oluvannyuma lwa Baibuli ya King James okufulumizibwa, era entambula y’omwalaika ow’okusatu nayo yafulumya obubaka bwayo obwaateekebwawo mu ngeri entongole emyaka bikumi bibiri mu amakumi abiri oluvannyuma lw’Okulangirira kw’Obwetwaze okufulumizibwa. Obubaka obwaateekebwawo mu ngeri entongole obw’entambula zombi bwongerwamu amaanyi olw’okutuukirizibwa kw’obunnabbi bwa Isiramu, nga okutuukirizibwa okwo kwalagibwa n’okukka kw’omwalaika. Okutuuka kw’omwalaika kwe kwalambulula okutandika kw’"okuwakana" okw’omu Habakkuku essuula ey’okubiri, era ne kireetera okufulumizibwa kw’ebipande bya Habakkuku.
The empowered message represented by Habakkuk’s tables led to a disappointment, that ushered in a tarrying time, that led to the message of the Midnight Cry, that concluded with the fulfillment of the message of the Midnight Cry. The parallels which exist between the two movements are conclusive evidence for those who choose to see, that all the elements of Millerite history are connected to and are repeated in the history of the one hundred and forty-four thousand. The time period of the latter rain is typified in the Millerite movement, and it is fulfilled in the movement of Future for America. Repeatedly inspiration informs those willing to hear that only those who recognize the latter rain will receive it.
Obubaka obw’amaanyi obuyimiriziddwa ku mmeeza za Habakkuku bwaleeta okwenyamira, ne kayingiza mu bbanga ery’okulindirira, ne buleeta obubaka bw’Okukoonaokw’ettumbi ly’ekiro, era ne buggwa nga kutuukiriziddwa obubaka obwo bw’Okukoona okw’ettumbi ly’ekiro. Okufaananagana okuli wakati w’entambula zombi kubeera obujulizi obukakasa eri abo abalondawo okulaba nti buli kimu ekiri mu byafaayo bya Abamileraayi kyegattiddwa ku n’okuddibwamu mu byafaayo bya 144,000. Ekiseera ky’Enkuba ey’Enkomerero kifaananyiziddwa mu ntambula y’Abamileraayi, era kituukirizibwa mu ntambula ya Future for America. Emirundi mingi, okusikirizibwa kumanyisa abo abawuliriza nti abo bokka abategeera Enkuba ey’Enkomerero be bagifuna.
The period, movement, and message of the latter rain are all represented in the history of the Millerites, and the word “recognize” represents seeing something that you have seen before. The only way to see the period, movement and message of the latter rain is to recognize that it has been illustrated in Millerite history. It has also been illustrated in the other sacred reform movements. The Millerite movement was a beginning movement that represents an ending movement and therefore has many more direct references than the earlier reform movements. It also has the signature of Alpha and Omega who always illustrates the end of a thing with the beginning of a thing.
Ekiseera, entambula, n’obubaka bw’enkuba ey’oluvannyuma byonna biyimiriziddwa mu byafaayo by’Abamilerayiti, era ekigambo “recognize” kitegeeza okulaba ekintu kye walabako dda. Engeri yokka ey’okulaba ekiseera, entambula n’obubaka bw’enkuba ey’oluvannyuma ye okutegeera nti byafaananyiziddwa mu byafaayo by’Abamilerayiti. Era byafaananyiziddwa ne mu bibiina ebirala ebitukuvu eby’okutereeza. Ekibiina ky’Abamilerayiti kyali entandikwa eraga enkomerero, era kye kiva kirina obukakafu obutongole obusinga obuli mu bibiina eby’okutereeza ebyasooka. Kirina era omukono gwa Alufa ne Omega, abeera nga bulijjo alaga enkomerero y’ekintu ng’agigatta n’entandikwa yaakyo.
In the Millerite movement the foundations were established, and the central pillar was Daniel chapter eight, verses thirteen and fourteen. I am aware that Sister White identifies verse fourteen as the central pillar and foundation, but the reality is that verse fourteen is an answer to the question of verse thirteen. An answer is empty without understanding the question that elicits the answer. Verse thirteen identifies the vision of the trampling down, that is accomplished by two desolating powers, and verse fourteen is the vision of Christ restoring the temple and host which were trampled down. Two visions are directly connected by context, by grammar and by Palmoni, the Wonderful Numberer.
Mu kibiina ky’Abamillerite emisingi gyateekebwawo, era ensika ey’omu makkati yali Danyeri essuula ey’omunaana, olunyiriri olw’ekkumi n’asatu n’olw’ekkumi n’ena. Mmanyi nti Mwannyina White alambulula olunyiriri olw’ekkumi n’ena ng’ensika ey’omu makkati era omusingi, naye amazima ge nti olunyiriri olw’ekkumi n’ena kwe kuddamu ku kibuuzo eky’olunyiriri olw’ekkumi n’asatu. Okuddamu kuba kw’obwereere singa tetumanyi kibuuzo ekireeta okuddamu. Olunyiriri olw’ekkumi n’asatu lulaga olubonekerwa lw’okunyatirwawo olukolebwa obuyinza bubiri obuzikiriza, ate olunyiriri olw’ekkumi n’ena lwe lubonekerwa lwa Kristo ng’addiza mu mbeera ekifo ekitukuvu n’eggye ebyali byanyatiddwa wansi. Ebyobonekerwa byombi byegattiddwa butereevu olw’ensengeka y’ensonga zabyogerwamu, olw’engeri gye byawandiikibwa mu lulimi, era ne Palmoni, Omubala Ow’ewuunyo.
William Miller was used to identify the foundational truths, which would be Daniel chapter eight, verses thirteen and fourteen. The first jewel he discovered was the “seven times” that represents the trampling down of verse thirteen, and the framework which he built all of his prophetic structure upon was the “two desolating powers” motif represented in verse thirteen. Miller correctly identified that “the daily” abomination of verse thirteen was paganism, and the transgression of desolating power was papalism. In this sense the very “foundation” of the framework of Miller, and the “foundation” of the foundation and central pillar, was the understanding that “the daily” in chapter eight represented paganism. The foundation of the increase of knowledge from Millerite history was that “the daily,” of Daniel chapter eight was paganism, and inspiration was careful to identify that “those who gave the judgment hour cry had the correct view of the daily.”
William Miller yakozesebwa okulambulula amazima ag’omusingi agali mu Danyeri essuula munaana, olunyiriri 13 n’olwa 14. Ekintu eky’omuwendo ekisooka kye yazuula kyali “emirundi musanvu,” ekiraga okukandagirirwa okwogerwako mu olunyiriri 13, era ensengeka gye yazimbirako obunnabbi bwe bwonna yali “amaanyi ababiri agazikiriza” nga bwe galagibwa mu olunyiriri 13. Miller yategeera bulungi nti “ekya bulijjo” ekyogerwako mu olunyiriri 13 kyali obupagani, ate “obujeemu bw’amaanyi amazikiriza” bwali obufuzi bwa Paapa. Mu ngeri eno, omusingi ennyini gw’ensengeka ya Miller, era omusingi gw’omusingi n’omugo ogw’awakati, gwali okutegeera nti “ekya bulijjo” mu essuula munaana kyayimirira obupagani. Omusingi gw’okweyongera okumanya okuva mu byafaayo bya ba Millerite gwali nti “ekya bulijjo” eky’omu Danyeri essuula munaana kyali obupagani, era obusikirize bwakebera n’obwegendereza ne bujuliza nti “abo abaawa obubaka bw’essaawa y’omusango baalina okulaba okutufu ku ‘ekya bulijjo’.”
The foundation of the light represented as the “increase of knowledge” at the time of the end in 1989, is also “the daily.” It is simply another divine parallel. In order to recognize the increase of knowledge that is represented in the last six verses of Daniel eleven there is required an application of the writings of Ellen White. In her writings she identifies that the history of verse thirty-one of Daniel eleven will be repeated in the final verses of Daniel eleven. Without that inspired clue understanding the parallel history of verse thirty-one with verses forty and forty-one would be a much more difficult task.
Ensibuko y’omusana oguyimiriziddwa ng’“okweyongera kw’amagezi” mu kiseera eky’enkomerero mu 1989, era kye nno “eky’obulijjo.” Kye kufaanagana okutukuvu okulala. Okumanya okweyongera kw’amagezi okulagiddwa mu misoko mukaaga egy’enkomerero mu Daniela kkumi n’emu, kyetaagisa okukozesebwa kw’ebiwandiiko bya Ellen White. Mu by’awandiika alaga nti ebyafaayo eby’omu musoko 31 ogwa Daniela 11 bijja kuddamu mu misoko egy’enkomerero egy’e Daniela 11. Awatali akalambe akasikiriziddwa ako, okutegeera ebyafaayo ebifaanaganako eby’omusoko 31 n’emisoko 40 ne 41 kiba kisinga okuba omulimu omuzibu nnyo.
The “daily” in the book of Daniel represents paganism and is the foundation of the foundation for the Millerites, and it is the foundation of the message for the movement of the one hundred and forty-four thousand. It is also the truth which was purposely made into error by a “lie” that was introduced into the third generation of Laodicean Adventism, that was typified by the third abomination of “women weeping for Tammuz” in Ezekiel chapter eight, and the compromise represented by the third church of Pergamos.
"Daily" eri mu kitabo kya Danyeri kiyimirira obukafiri era kye musingi gw’omusingi eri Abamileraiti, era kye musingi gw’obubaka bw’ekibiina kya 144,000. Kino era kye mazima ekyakyusibwa mu bugenderevu ne kikolebwa ekikyamu olw’"obulimba" obwaayingizibwa mu mulembe ogw’okusatu ogw’Obwadiventisi bwa Laodikiya, obwaagerageranyizibwa n’ekikolwa ekyenyinyavu eky’okusatu eky’"abakazi abakungubagira Tamuzu" mu Ezekyeri essuula omunana, era n’okusalira wakati okw’eyolekerwa mu kkanisa ey’okusatu e Perugamo.
The divine direction that guides the role of “the daily” as an issue in the time of the latter rain is absolutely astounding, and beyond the possibility of human construction. The fourth generation of Laodicean Adventism is portrayed as bowing down to the sun, thus representing an acceptance of the mark of the beast. Sister White identifies that to receive that mark is to come to the same mind as the beast, and that those who become confused upon the meaning of antichrist, will ultimately end up on the side of the man of sin. All this is represented by the ancient men in Jerusalem in Ezekiel chapter eight.
Obulagirizi bwa Katonda obutukuvu obulaga ekifo kya "the daily" nga nsonga mu kiseera ky'enkuba ey'oluvannyuma kyewuunyisa ddala nnyo, era busukkiridde ebyo omuntu by'asobola okuteekateeka. Ekika eky'okuna mu bu-Adventisiti bwa Laodikea kiryolesebwa nga kitunama ne kisinza enjuba, nga kityo ne kiraga okukkiriza akabonero k'ensolo. Mukyala White alambulula nti okufuna akabonero ako kwe kubeera n'ebirowoozo bimu n'ensolo, era nti abo ababuusabuusibwa ku makulu ga Anti-Krisito, oluvannyuma bajja kuggwa ku ludda lw'omusajja w'ekibi. Bino byonna biragirwa mu bakadde ab'e Yerusaalemi mu Ezekyeri essuula ey'omunaana.
In the third and fourth generation God judges those who hate Him, and that judgment is executed while the other class is receiving the seal of God’s approval. The very passage in the Scriptures that provided William Miller the light he needed to recognize that it was pagan Rome that was represented as “the daily” in the book of Daniel, is the most direct identification of the man of sin, who the ancient men bow to in chapter eight of Ezekiel. The chapter identifies the pope of the second desolating power, while also identifying the paganism of the first desolating power. And the truth that is the subject of the passage is the role of pagan Rome, who in 2 Thessalonians is the power that restrains the papacy from ascending the throne until 538.
Mu kika eky’okusatu n’eky’okuna, Katonda asalira omusango abo abamukyawa, era omusango ogwo guteekebwa mu nkola nga mu kiseera kye kimu ekibinja ekirala kiweebwa akabonero ak’okusiima kwa Katonda. Ekitundu kyennyini mu Byawandiikibwa ekyawa William Miller omusana gwe yali yeetaaga okumanya nti Loma ey’obupagani eriragibwa ng’ ‘ekya buli lunaku’ mu kitabo kya Danyeri, kye kyalambika ennyo okutegeera ‘omusajja w’ekibi,’ gwe bakadde baanamira mu ssuula ey’omunaana ey’Ezeekyeri. Eyo ssuula erambulula Papa w’obuyinza obw’okubiri obuzisaawo amatongo, era n’erambulula n’obupagani bw’obuyinza obusooka obuzisaawo amatongo. Era amazima agali mu kitundu ekyo ge gakwata ku mulimu gwa Loma ey’obupagani, eriragibwa mu 2 AbaTesalonika ng’obuyinza obuzziyiza obwa Papa okulinnya entebe y’obwakabaka okutuusa mu 538.
The “daily” which was Miller’s bedrock truth, that allowed him to produce a framework of prophecy based upon two desolating powers that trample down the sanctuary and host, is the truth identified by Paul as the truth which is rejected, and which brings strong delusion upon those who do not love that very truth in the last days. In agreement with the parallel histories, that very same truth, that is the bedrock truth, allowed Future for America to produce a framework of prophecy about the final three-fold union in the last days.
‘Daily’ eyali amazima ag’omusingi ga Miller, eyamukkiriza okuzimba entegeka y’obunnabbi esinziira ku buyinza bubiri obw’okuzikiriza obunyirira wansi awatukuvu n’eggye, kye Paulo yalambulula nga mazima agagaanyizibwa, era agaleeta okulimbibwa okunene eri abo abatagalira ddala ago amazima mu nnaku ez’enkomerero. Mu kukwatagana n’ebyafaayo ebifaanaganako, amazima ago gennyini, ag’omusingi, ge gakkiriza Future for America okuzimba entegeka y’obunnabbi ku lugatte olusatu olwasembayo mu nnaku ez’enkomerero.
Not only that, but that foundational truth, which is the foundational truth for both parallel histories, is made into the “lie” that becomes the bedrock error and Paul’s strong delusion, for the framework of the false latter rain “peace and safety” message proclaimed by the men that will never again lift up their voices and show God’s people their transgressions. “The daily” represents the foundation of both the movement of the first and the third angel, and when the rebels of Laodicea turned its meaning upside down, by identifying the satanic symbol as a symbol of Christ, the false symbol became the foundation of the counterfeit message of the false latter rain.
Si kyo kyokka, naye amazima g’omusingi ago, ag’aba omusingi mu byafaayo ebifaanaganako ebyombi, gaakyusibwa ne gakolebwa ‘ekirimba’ ekifuuka ensobi ey’omusingi n’‘okulimbibwa okw’amaanyi’ okwogerwaako Pawulo, nga kikozesebwa ng’omusingi gw’enteekateeka y’obubaka obw’obulimba obw’enkuba ey’enkomerero obwa ‘emirembe n’obutebenkevu’ obulangirirwa abasajja abatazaddayo kuzza ddoboozi lyabwe okulaga abantu ba Katonda ebyonoono byabwe. ‘Ekya buli lunaku’ kiyimira omusingi gw’entambula ya malayika asooka n’eya malayika ow’okusatu; era bwe bajeemu ba Lawodikiya baakyusa wansi waggulu amakulu gaakyo, ne bategeeza akabonero ka Setaani nti ke kabonero ka Kristo, akabonero ak’obulimba ne kafuuka omusingi gw’obubaka obukyamu obw’enkuba ey’enkomerero ey’obulimba.
Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:9–16.
Musirike, mwewuunyize; mukube enduulu, mukube enduulu: batamidde, naye si ku wayini; bawankawanka, naye si ku kitamiiza. Kubanga Mukama amansidde ku mmwe omwoyo gw’otulo ddene, era aggalidde amaso gammwe: bannabbi bammwe n’abakulembeze bammwe, abalabi, abasiikirizza. Era ebirabirirwa byonna byafuuse gyemuli ng’ebigambo by’ekitabo ekiyindikiddwa, kye bawa omusomye, nga bagamba nti, Soma kino, nkusaba: n’agamba nti, siyinza kukisoma; kubanga kiyindikiddwa: Ne bakiwa oyo atali musomye, nga bagamba nti, Soma kino, nkusaba: n’agamba nti, si musomye. Kyenvudde Mukama agamba nti, Kubanga abantu bano bansemberera n’akamwa kaabwe, ne bampa ekitiibwa n’emimwa gyabwe, naye emitima gyabwe giri wala nze, n’okuntya kwabwe kwe bayigirizibwa mu kiragiro ky’abantu: kyenvudde, laba, ndiyongera okukola mu bantu bano ekikolwa eky’amagero, ddala ekikolwa eky’amagero n’eky’ekyewuunyisa: kubanga amagezi g’ab’amagezi baabwe gunaazikirira, n’okutegeera kw’abalina obwegendereza kunaakwekebwa. Ziragudde eri abo abanoonya ddala okwekweka ebirowoozo byabwe eri Mukama, ne bakola emirimu gyabwe mu kizikiza, ne bagamba nti, Ani atulaba? era ani atumanyi? Mazima, okukyusakyusa kwammwe kunaabalirirwa ng’ebbumba ly’omubumbi: kubanga ekikolebwa kinaagamba oyo eyakikola nti, taankola? oba ekibumbiddwa kinaagamba oyo eyakibumba nti, talina magezi? Isaaya 29:9-16.
All the prophets spoke of the last days, and openly lying in order to turn the meaning of “the daily,” upside down closely imitates the definition of the unpardonable sin. To assign a person as forever lost is beyond the ability, or moral authority, of men toward other men, but that is not what is here being identified.
Bannabbi bonna baayogera ku nnaku ez’enkomerero, era okulimba mu lwatu olw’okufuula amakulu ga ‘ekya buli lunaku’ wansi waggulu kufaanana nnyo n’ennyonnyola y’ekibi ekitasonyiyibwa. Okulangirira omuntu nti azikiridde emirembe gyonna kisukkiridde obusobozi bw’abantu, era ne buyinza bw’eby’mpisa bwe balina eri bannaabwe, naye si ekyo ekirambikiddwa wano.
Those in Isaiah who turn things upside down, which is simply another expression for what Isaiah identifies elsewhere as calling darkness light or light darkness, are identified as the ancient men that rule Jerusalem as their final judgment is being represented.
Abo mu Isaaya abakyusa ebintu ne babiteeka wansi waggulu, ekyo nga kye kigambo kya ngeri endala kyokka ku kye Isaaya awalala akyogerako ng’okuyita ekizikiza omusana oba omusana ekizikiza, bategeerekebwa nti be bakadde abafuga Yerusaalemi nga okusalirwa omusango kwabwe okw’enkomerero kulagibwa.
Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter! Woe unto them that are wise in their own eyes, and prudent in their own sight! Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink: Which justify the wicked for reward, and take away the righteousness of the righteous from him! Therefore as the fire devoureth the stubble, and the flame consumeth the chaff, so their root shall be as rottenness, and their blossom shall go up as dust: because they have cast away the law of the Lord of hosts, and despised the word of the Holy One of Israel. Therefore is the anger of the Lord kindled against his people, and he hath stretched forth his hand against them, and hath smitten them: and the hills did tremble, and their carcases were torn in the midst of the streets. For all this his anger is not turned away, but his hand is stretched out still. And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly. Isaiah 5:20–26.
Kabi eri abo abayita ekibi ekirungi, n’ekirungi ekibi; abateeka ekizikiza mu kifo ky’omusana, n’omusana mu kifo ky’ekizikiza; abateeka ekikaka mu kifo ky’eky’omutamivu, n’eky’omutamivu mu kifo ky’ekikaka! Kabi eri abo ab’amagezi mu maaso gaabwe bennyini, era ab’amanyirivu mu kwetunula kwabwe! Kabi eri abo ab’amaanyi mu kunywa wayini, n’abasajja ab’amaanyi mu kuvanga omwenge omukambwe: abatuukiriza omubi olw’empeera, ne baggyako obutuukirivu bw’omutuukirivu! Kyava nga omuliro bw’ulyawo obusuwa, era ng’omuliro bw’omalawo obukunkumuka, bw’atyo omizi gyabwe gijja kufuuka obwonoonefu, n’ebimuli byabwe binaayimuka ng’envuuvu: kubanga basuddewo amateeka ga Mukama ow’Eggye, era banyooma ekigambo kya Mutukuvu wa Isirayiri. Kyava obusungu bwa Mukama ne bwakka ku bantu be, n’agolola omukono gwe eri bo, n’abakuba; n’ensozi ne zikankana, emirambo gyabwe ne gisasanyizibwa wakati mu nguudo. Naye ku bino byonna obusungu bwe tebuggyibwawo, naye omukono gwe gukyagoloddwa. Era aliyimusa akabonero eri amawanga ag’ewala, era alibabbirira okuva ku nkomerero y’ensi: era, laba, bajja mangu nnyo. Isaaya 5:20-26.
God’s ensign (the one hundred and forty-four thousand) is lifted up as the ensign at the soon coming Sunday law, which is when “the anger of the Lord is kindled against his people”, and He stretches “forth his hand against them”, and “smites them”, and “their carcases will be torn in the midst of the streets.” The midst of the streets are the streets of Jerusalem when the destroying angels of Ezekiel chapter nine, are commanded to go forth “and smite: let not your eye spare, neither have ye pity: Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at my sanctuary. Then they began at the ancient men which were before the house.” Ezekiel’s “ancient men”, who Sister White states are those who were to be the guardians of the people, are Isaiah’s “drunkards of Ephraim” who “turn things upside down” in chapters twenty-eight and twenty-nine.
Ekibendera kya Katonda (aba 144,000) kiwanulibwa ng’ekibendera nga etteeka lya Sande linaatera okutuuka; ekyo kye kiseera ‘obusungu bwa Mukama bwaka eri abantu be’, era n’agolola ‘omukono gwe eri bo’, era ‘n’abakuba’, era ‘emirambo gyabwe giriyuzibwamu mu makkati g’enguudo.’ ‘Mu makkati g’enguudo’ ze nguudo za Yerusaalemi, ng’abamalayika abazikiriza ab’omu Ezekyeri essuula mwenda balagirwa okugenda ‘mukube: temusaasira, so temusonyiwa: mutte ddala ddala abakadde n’abato, abawala abatali bafumbo, n’abaana abato, n’abakyala: naye temusemberera muntu yenna aliko akabonero; era mutandikire mu watukuvu wange. Awo ne batandika ku bakadde abakulu abaali mu maaso g’ennyumba.’ ‘Bakadde abakulu’ ba Ezekyeri, be Sister White agamba nti be baalina okuba abakuumi b’abantu, be ‘batamiivu ba Efulayimu’ ba Isaaya ‘abakyuusa ebintu wansi waggulu’ mu ssuula 28 ne 29.
In chapter five they are those who are “mighty to drink wine, and men of strength to mingle strong drink: Which justify the wicked for reward.” With the publication of the book Questions on Doctrine, the ancient men drank from the cup of apostate Protestantism, and presented the false gospel of justification that claims men cannot be sanctified, that Christ is our Substitute, but not our Example. In doing so, the book justified the wicked, for the reward of being accepted among the fallen churches of apostate Protestantism. The passage is identifying their ultimate judgment, and the reason for that judgment is that they “despised the word of the Holy One of Israel.” They did this by rejecting the understanding of “the daily,” presented by those who gave the judgment hour cry, and by drinking from the cup of apostate Protestantism.
Mu ssuula etaano, waliwo abo “ab’amaanyi okunywa wayini, n’abasajja ab’amaanyi okutabula omwenge omukambwe; abalangirira omubi okuba mulungamya olw’ompeera.” Mu kufulumizibwa kw’ekitabo Questions on Doctrine, abakadde ne banywa ku kikompe ky’Obuprotesitanti obujeemu, era ne baleeta enjiri ey’obulimba ey’okulangirirwa obutuukirivu, egamba nti abantu tebasobola okutukuzibwa; nti Kristo y’atwala ekifo kyaffe, naye si Kulabirako kwaffe. Mu kukikola bw’atyo, ekitabo kyalangirira ababi nga balungamye, olw’empeera ey’okukkirizibwa mu makanisa agagudde mu Obuprotesitanti obujeemu. Ekyawandiikibwa kino kiraga omusango gwabwe ogw’enkomerero, era ensonga y’omusango ogwo ye nti “baanyooma ekigambo kya Omutukuvu wa Isirayiri.” Baakikola bwe baagaana okutegeera kwa “the daily” okwaayolesebwa abo abaawa obubaka bw’essaawa y’omusango, era ne banywa ku kikompe ky’Obuprotesitanti obujeemu.
In the passage they turn what is sweet to bitter, and what is bitter to sweet. The message that is in the angel’s hand when He descends is sweet, but the conclusion of the message is bitter. They argue the true latter rain message that begins when the angel descends is bitter, and at the conclusion they identify a sweet false peace and safety message, for they can’t help themselves from turning things upside down.
Mu kitundu ky’ekiwandiiko bafuula ekiwooma okufuuka ekimululu, ne bafuula ekimululu okufuuka ekiwooma. Obubaka obuli mu mukono gw’omulayika bw’akka wansi bubeera buwooma, naye enkomerero y’obubaka eba bululu. Bagamba nti obubaka obw’amazima obw’enkuba ey’oluvannyuma obutandika nga omulayika akka wansi buba bululu, ate ku nkomerero baluyita obubaka obwooma obw’obulimba obw’emirembe n’obutebenkevu, kubanga tebasobola kwewala okubyuusa ebintu wansi n’ewaggulu.
The passage where this sin is represented is at the close of their corporate probationary time. Therefore, it is appropriate to see that their actions of identifying the satanic work of paganism as the work of Christ is a prophetic parallel to the unpardonable sin, which is identifying the work of the Holy Spirit as the work of Satan. Placing the “lie” into the third generation of Adventism provided the foundational logic of their false latter rain message, and ultimately brings a strong delusion upon them. The very passage where Miller came to understand the correct meaning of “the daily” is where they are portrayed as being overthrown.
Ekitundu ky’Ebyawandiikibwa mwe kyeragirwa ekibi kino kiri ku nkomerero y’ekiseera ky’okugezebwa kwabwe ng’ekibiina. Noolwekyo, kituufu okulaba nti ebikolwa byabwe eby’okulaga omulimu gwa Setaani oguli mu bupagani ng’omulimu gwa Kristo kwe kufaanana mu by’obunnabbi n’ekibi ekitasonyiyibwa—eky’okulaga omulimu gwa Mwoyo Omutukuvu ng’omulimu gwa Setaani. Okuteeka “eky’obulimba” mu mulembe ogw’okusatu ogw’Adiventizimu kwawa omusingi gw’amagezi g’obubaka bwabwe obw’obulimba bw’Enkuba ey’Enkomerero, era ku nkomerero kubaleetera obulimba obw’amaanyi. Ekitundu kyennyini mwe Miller yategeerera amakulu amatuufu g’“ekya buli lunaku” kye kimu mwe balagibwa nga baasuuliddwa wansi.
Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:3–12.
Temulimbibwanga muntu yenna mu ngeri yonna; kubanga olunaku olwo terujja, okuggyako nga okusooka wabeewo okugwaamu, era omusajja w’ekibi alabisibwe, omwana w’okuzikirira; oyo awakanira era yeesitula waggulu okusinga byonna ebiyitibwa Katonda oba ebisinzibwa; okutuusa n’okutuula mu yeekaalu ya Katonda ng’ali Katonda, nga yeeraga nti ye Katonda. Temujjukira nti bwe nnali nga nkyali nammwe, nabategeeza ebintu bino? Kale kaakano mumanyi ekimuziyiza, alyoke alabisibwe mu kiseera kye. Kubanga ekyama ky’obujeemu kiri mu kukola dda; wabula oyo aliwo kaakano aziyiza, era aliziyiza okutuusa lwe aggyibwawo mu kkubo. Era olwo omukyamu oyo alabisibwe, gw’Omukama alimalawo n’omukka ogw’akamwa ke, era amuzikirize n’ekitangaala eky’okujja kwe; ye, oyo okujja kwe kujja nga kugoberera okukola kwa Sitaani, n’obuyinza bwonna, n’obubonero n’eby’amagero eby’obulimba, era n’okulimba kwonna okw’obutali butuukirivu mu abo abazikirira; kubanga tebaakkiriza okwagala amazima, balyoke balokokebwe. Era olw’ensonga eyo Katonda alibatuma okusamwa okusukkiridde, balyoke bakkirize eky’obulimba; balyoke bamalirwe omusango abo bonna abatakkiriza amazima, naye ne basanyukira mu butali butuukirivu. 2 Abatesalonika 2:3-12.
The prophets speak more of the last days than any other preceding sacred history, and this is true of this passage. The bedrock of Miller’s increase of knowledge, is also the bedrock of the increase of knowledge that arrived in 1989, for the correct understanding of the prophetic history associated with “the daily,” describes the history of verses forty and forty-one of Daniel eleven. What this means is that if a student of prophecy does not understand the role of paganism and its prophetic relationship to papal Rome, then the student will be unable to recognize that the work of first restraining the rise of the papacy, and then the work of placing the papacy on the throne of the earth was accomplished by paganism, and that work typifies the role of the earth beast of Revelation thirteen who at first restrains the papacy, but then changes and puts it on the throne of the earth. The role of the earth beast of Revelation thirteen is represented as the future for America.
Bannabbi boogera nnyo ku nnaku ez’enkomerero okusinga ebyafaayo ebitukuvu ebyasooka byonna, era kino kituufu ne ku kitundu kino. Omusingi omunywevu ogw’okweyongera okumanya ogwaliwa mu Miller, gwe gumu era ogw’okweyongera okumanya ogwatuuka mu 1989; kubanga okutegeera okutufu ku byafaayo eby’obunnabbi ebikwatagana n’‘ekya bulijjo’ kulambulula ebyafaayo ebiri mu Danyeri essuula 11, ekitundu 40 n’ekitundu 41. Kino kitegeeza nti singa omuyizi w’obunnabbi tamanya omugaso gw’obupagani n’enkolagana yaabwo ey’obunnabbi ne Loma ey’obwa Papa, anaaba tasobola kumanya nti omulimu ogusoose ogw’okuziyiza okuyimuka kw’obwa Papasi, n’oluvannyuma omulimu ogw’okuteeka obwa Papasi ku ntebe y’obwakabaka ey’ensi gwakolebwa obupagani, era omulimu ogwo gufaananyiriza obuvunaanyizibwa bw’ekisolo ekyava mu nsi mu Kubikkulirwa 13, ekyo mu kusooka kiziyiza obwa Papasi, naye oluvannyuma ne kikyuka ne kiteeka obwa Papasi ku ntebe y’obwakabaka ey’ensi. Obuvunaanyizibwa bw’ekisolo ekyava mu nsi mu Kubikkulirwa 13 bulagiddwa ng’eby’omu maaso eby’e Amerika.
We will continue our consideration of the unsealing of the light of the Hiddekel River in our next article.
Tunaayongera okwekenneenya okubikkululwa kw’ekitangaala ky’Omugga Hiddekel mu kiwandiiko kyaffe ekiddako.
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
Oyo alaba ebiri wansi w’ekirabika, asoma emitima gy’abantu bonna, agamba ku abo abaafunye omusana omungi nti: ‘Tebanyigirizibwa wadde bawuniikirira olw’embeera yaabwe ey’obutuukirivu n’ey’omwoyo.’ Weewaawo, balondedde engeri zaabwe bo, era emmeeme yaabwe essanyukira ennyinyala zaabwe. Nange ndibalondera ebibuzabuzibwa byabwe, era ndibaleetera okutya kwabwe okubatuukako; kubanga bwe nabayita, tewaali n’omu eyaddamu; bwe nayogera, tebaawulira: naye baakola ebibi mu maaso gange, era ne balonda kye saasiima.’ ‘Katonda alibatumira okubuzabuzibwa okw’amaanyi, balyoke bakkirize obulimba,’ kubanga ‘tebaakkiriza okwagala kw’amazima, balyoke balokoke,’ ‘naye ne basanyukira obutali butuukirivu.’ Isaaya 66:3, 4; 2 Abatessalonika 2:11, 10, 12.
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’
Omusomesa ow’eggulu yabuuza nti: ‘Obulimba bwa maanyi ki obusobola okutega amagezi okusinga okwekulisa nti ozimba ku musingi omutuufu era nti Katonda akkiriza emirimu gyo, nga mu mazima okola ebintu bingi ng’ogoberera amagezi g’ensi era nga oyonoona mu maaso ga Yehova? Ayi, kibulimba ekikulu, ekisikiriza ddala, ekifuga amagezi g’abantu, bwe kiba nti abantu abaamanyawo amazima ne bategeera bubi ne batwala ekifaananyi ky’obutukuvu nga kye Omwoyo n’amaanyi gaakyo; bwe balowooza nti bali bagagga, beeyongeddeko ebintu, era tebeetaaga kintu kyonna, songa mu mazima beetaaga buli kimu.’
“God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.
Katonda takyuse eri abaddu be abeesigwa, abo abakuuma engoye zaabwe nga tezirina bbala. Naye bangi bakaaba, ‘Emirembe n’obukuumi,’ ng’okuzikiriraokw’amangu kubagwira. Bwe waba nga tewabaawo okwenenya okw’amazima okutuukiridde, era nga abantu tebeewombeeka emitima gyabwe mu kwatula ne bakkiriza amazima nga bwe giri mu Yesu, tebalijja kuyingira mu ggulu. Bwe kunaabaawo okutukuza mu ffe, tetujja kyaleka okwetereera, nga twekulisa nti twagagga era tweyongeddeko ebintu, nga tetwetaaga kintu na kimu.
“Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.
"Ani ayinza mu mazima okugamba nti: ‘Zaabu yaffe egezeddwa mu muliro; engoye zaffe teziriko bbala ery’ensi’? Nalaba Omuyigiriza waffe nga alaga engoye ze bayita obutuukirivu. N’abambulula, n’awulula obuyonoonefu obwali wansi. N’oluvannyuma n’aŋŋamba nti: ‘Tobiraba nga bakikisa mu bukuusa obuyonoonefu bwabwe n’obuvundu bw’empisa zaabwe? ‘Ai, ekibuga ekyali kyeesigwa kyafuuse omwenzi!’ Ennyumba ya Kitange efuuse ennyumba y’obusuubuzi, ekifo mwe mava okubeerawo kwa Katonda n’ekitiibwa kye! Olw’ensonga eno mulimu obunafu, n’amaanyi gabuze.’" Obujulizi, ekitundu 8, empapula 249, 250.