The closing statement of the Old Testament sets forth a promise of the prophet Elijah appearing with a message before the great and dreadful day of the Lord.
Ekigambo eky’enkomerero mu Endagaano Enkadde kiwa obusuubizo nti nnabbi Eriya ajja kulabika n’obubaka nga tekunnatuuka olunaku olukulu era olw’entiisa lwa Mukama.
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.
Laba, ndibatumira Eriya nnabbi nga tekunnabaawo olunaku olukulu era oluterrannyisa lwa Mukama; era alikyusa emitima gya bajjajja eri abaana baabwe, n’emitima gy’abaana eri bajjajja baabwe, obutaba nti nzijje ne nkube ensi n’ekikolimo. Malaki 4:5, 6.
The Bible is clear that “the great and dreadful day of the Lord” or the “curse” that God smites “the earth with” is also symbolically portrayed as “the seven last plagues” or “the wrath of God” in the book of Revelation. Chapter fifteen of Revelation introduces the prophetic setting that leads to the pouring out of the great and dreadful seven last plagues of chapter sixteen.
Baibuli eraga bulungi nti "olunaku olukulu era olw’entiisa olw’Omukama" oba "ekikolimo" Katonda ky’akuba nacyo "ensi" kiyolesebwa mu bufaananyi ng’ "ebikolimo musanvu eby’enkomerero" oba "obusungu bwa Katonda" mu kitabo ky’Okubikkulirwa. Omutwe ogw’ekkumi n’ettaano ogw’Okubikkulirwa guyanjulira entegeka y’obunnabbi egitwala mu kufukibwa kw’ebikolimo musanvu ebikulu era eby’entiisa eby’omutwe ogw’ekkumi n’omukaaga.
And I saw another sign in heaven, great and marvellous, seven angels having the seven last plagues; for in them is filled up the wrath of God.
Era nnalaba ekimenyetso ekirala mu ggulu, ekinene era eky’amagero, abamalayika musanvu abalina ebibonoobono ebisembayo musanvu; kubanga mu byo obusungu bwa Katonda bujujjuse.
And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest.
Era nnalaba ng’ennyanja ey’galasi etabiddwa n’omuliro; n’abo abaali bawangudde ku kisolo, ne ku kifaananyi kyakyo, ne ku kabonero kaakyo, ne ku muwendo ogw’erinnya lyaakyo, nga bayimiridde ku nnyanja ey’galasi, nga balina ennanga za Katonda. Era bayimba oluyimba lwa Musa omuddu wa Katonda, n’oluyimba lw’Omwana gw’endiga, nga boogera nti, Bikulu era bya kitalo emirimu gyo, Ai Mukama Katonda Omuyinza w’ebyonna; enzira zo za bwenkanya era za mazima, ggwe Kabaka w’abaatukuvu. Ani ataatya ggwe, Ai Mukama, era n’agulumiza erinnya lyo? kubanga ggwe wekka we watukuvu; kubanga amawanga gonna gajja ne gasinza mu maaso go; kubanga emisango gyo gibikkuliddwa.
And after that I looked, and, behold, the temple of the tabernacle of the testimony in heaven was opened: And the seven angels came out of the temple, having the seven plagues, clothed in pure and white linen, and having their breasts girded with golden girdles. And one of the four beasts gave unto the seven angels seven golden vials full of the wrath of God, who liveth for ever and ever. And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled. Revelation 15:1–8.
Ate oluvannyuma ne ntunula, laba, yeekaalu ya Eweema ey’Obujulizi mu ggulu n’eggulwawo: ne bamalayika musanvu ne bava mu yeekaalu, nga balina obulwadde musanvu, nga bambadde ekitani ekirongoofu ekyeeru, era nga kifuba kyaabwe kisibiddwa emikoba egya zaabu. Era omu ku biramu bina n’awa bamalayika musanvu ebibya musanvu ebya zaabu ebijjudde obusungu bwa Katonda, abeerawo emirembe n’emirembe. Ne yeekaalu neejjula omukka oguva mu kitiibwa kya Katonda ne mu maanyi ge; era tewaali muntu asobola okuyingira mu yeekaalu okutuusa nga obulwadde musanvu obw’abamalayika musanvu butuukiriziddwa. Okubikkulirwa 15:1-8.
The reason “no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled” is that the opportunity to secure salvation closes when the temple is filled with smoke in chapter fifteen. The probationary time that mankind was given to repent and find salvation is then over. When that point in time is reached “the great and dreadful day of the Lord” that John calls “the seven last plagues” are poured out in advance of Christ’s Second Coming. Malachi called that day “dreadful,” and Isaiah identifies it as God’s “strange act.”
Ensonga lwaki "tewaali muntu asobola kuyingira mu yeekaalu, okutuusa lwe byatuukirizibwa ebibonoobono omusanvu eby'abamalayika omusanvu" ye nti omukisa og'okukakasa obulokozi guggalwaawo yeekaalu bw'ejjula omukka mu mutwe ogw'ekkumi n'ettano. Ebbanga ery'okugezesa eryaweebwa abantu okwenenya n'okufuna obulokozi kiba kiggwaawo olwo. Bwe kituuka ku kiseera ekyo "olunaku olukulu era oluterribbika lwa Mukama" Yokaana ly'ayita "ebibonoobono omusanvu eby'oluvannyuma" bimansibwa nga bikulembera Okudda Okubiri kwa Kristo. Malaki yaluyita "oluterribbika," era Isaaya alulambulula ng'"ekikolwa kya Katonda eky'ekitalo."
For the Lord shall rise up as in mount Perazim, he shall be wroth as in the valley of Gibeon, that he may do his work, his strange work; and bring to pass his act, his strange act. Now therefore be ye not mockers, lest your bands be made strong: for I have heard from the Lord God of hosts a consumption, even determined upon the whole earth. Isaiah 28:21, 22.
Kubanga Mukama aliyimirira nga ku Lusozi Perazimu, alisunguwala nga mu Kiwonvu kya Gibyoni, alyoke akole omulimu gwe, omulimu ogw’ekitalo; era atuukirize ekikolwa kye, ekikolwa eky’ekitalo. Kale nno temubeera banyoomi, ne mutyo emigu gyammwe gireme okugumizibwa: kubanga mpulidde okuva eri Mukama Katonda ow’eggye okuzikiriza okutekkeddwaawo ku nsi yonna. Isaaya 28:21, 22.
Although God’s “strange act” encompasses “the whole earth,” Inspiration is clear that the outpouring of the plagues is associated with the rebellion of one nation.
Newakubadde "ekikolwa kya Katonda eky'ekitalo" kituuka ku "nsi yonna," Inspiration eraga bulungi nti okufukibwa kw'amakuba kukwatagana n'obujeemu bw'eggwanga limu.
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
Amawanga ag’ebweru galigoberera eky’okulabirako kya Amerika. Newankubadde ye ekulembeddeyo, naye ekizibu kye kimu kijja okutuukako ku bantu baffe mu bitundu byonna eby’ensi yonna. Obujulizi, ekitundu eky’omukaaga, omuko 395.
“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.
"Nga Amerika, ensi y’eddembe ly’eddiini, ejja kwegatta ne Papasiyo mu kukaka eddoboozi ly’omutima era n’okuwaliriza abantu okuwa ekitiibwa Ssabbiiti ey’obulimba, abantu b’eggwanga buli lyonna mu nsi yonna balitwalibwa okugoberera eky’okulabirako kyayo." Obujulizi, Voliyumu 6, 18.
Every nation will fill their cup of their probationary time, but the “judgments of God” that Sister White identifies as “national ruin”, “the time of God’s destructive judgments” as she also calls the history that begins at the Sunday law in the United States, are not the seven last plagues.
Buli ggwanga linaajjuza ekikompe kyalyo eky’ekiseera ky’okugezebwa kwakyo, naye “ebibonerezo bya Katonda” bye Sister White agiyita “okuzikirira kw’eggwanga”, era n’ayita ebyafaayo ebyatandikira ku tteeka erya Sande mu United States “ekiseera ky’ebibonerezo bya Katonda ebizikiriza”, si “ebikolimo musanvu eby’enkomerero.”
“A time is coming when the law of God is, in a special sense, to be made void in our land. The rulers of our nation will, by legislative enactments, enforce the Sunday law, and thus God’s people be brought into great peril. When our nation, in its legislative councils, shall enact laws to bind the consciences of men in regard to their religious privileges, enforcing Sunday observance, and bringing oppressive power to bear against those who keep the seventh-day Sabbath, the law of God will, to all intents and purposes, be made void in our land; and national apostasy will be followed by national ruin.” Review and Herald, December 18, 1888.
Ekiseera kigenda kujja nga etteeka lya Katonda, mu ngeri ey’enjawulo, lijja kuggibwako amaanyi mu nsi yaffe. Abafuzi b’eggwanga lyaffe, nga bayisa amateeka, bajja okukaka etteeka lya Ssande, era bwe batyo abantu ba Katonda ne bayingizibwa mu kabi ennyo. Bwe kinaaba kifuuse nti eggwanga lyaffe, mu lukiiko lw’amateeka, liyisa amateeka agasiba emyoyo gy’abantu ku by’obuyinza byabwe mu ddiini, nga gakaka okukuuma olunaku lwa Ssande, era nga galeeta amaanyi ag’okunyigiriza ku abo abakuma Ssabbiiti ey’olunaku olw’omusanvu, olwo etteeka lya Katonda lijja kuggibwako amaanyi mu nsi yaffe mu buli ngeri; era okukyama kw’eggwanga eri Katonda kujja kugobererwa okuzikirira kw’eggwanga. Review and Herald, Disemba 18, 1888.
The judgments of God, which Sister White identifies as “national ruin” begin at the national Sunday law and mark the beginning of God’s “strange act,” though God’s strange act is more specifically the seven last plagues. A more complete picture of the strange act of God appears when the deliverance from Egypt is added to the line of God’s executive judgments. The Egyptian plagues, though ten in number, were divided. The first three were distinguished from the last seven. Thus, the deliverance from Egypt identifies a period of time represented by the first three plagues that begins with the national ruin of the United States, and continues until Michael stands up and human probation closes.
Ebibonerezo bya Katonda, bye Sister White abiyita “okuzikirira kw’eggwanga,” bitandiikira ku tteeka lya Sande ery’eggwanga era biraga entandikwa y’ekikolwa kya Katonda “eky’ekitalo,” newankubadde nga ekikolwa kya Katonda eky’ekitalo mu ngeri ey’enjawulo kye bibikolimo musanvu eby’enkomerero. Ekifananyi ekituukirivu ennyo eky’ekikolwa kya Katonda eky’ekitalo kiboneka nga wongezeddwako okununulibwa okuva e Misiri ku lunyiriri lw’ebibonerezo bya Katonda bye yennyini atuukiriza. Ebikolimo eby’e Misiri, newankubadde nga byali kkumi, byagabanyizibwamu; ebisooka essatu byawukana ku musanvu egyasembayo. Bwe kityo, okununulibwa okuva e Misiri kulaga ekiseera ekiyimirizibwa ebikolimo essatu ebisooka, ekitandikira ku kuzikirira kw’eggwanga kwa United States, ne kikweyongera okutuusa Michael lw’ayimirira era obudde bw’okugezesebwa bw’abantu ne buggwaawo.
“God’s judgments will be visited upon those who are seeking to oppress and destroy His people. His long forbearance with the wicked emboldens men in transgression, but their punishment is nonetheless certain and terrible because it is long delayed. ‘The Lord shall rise up as in Mount Perazim, He shall be wroth as in the valley of Gibeon, that He may do His work, His strange work; and bring to pass His act, His strange act.’ Isaiah 28:21. To our merciful God the act of punishment is a strange act. ‘As I live, saith the Lord God, I have no pleasure in the death of the wicked.’ Ezekiel 33:11. The Lord is ‘merciful and gracious, long-suffering, and abundant in goodness and truth, … forgiving iniquity and transgression and sin.’ Yet He will ‘by no means clear the guilty.’ ‘The Lord is slow to anger, and great in power, and will not at all acquit the wicked.’ Exodus 34:6, 7; Nahum 1:3. By terrible things in righteousness He will vindicate the authority of His downtrodden law. The severity of the retribution awaiting the transgressor may be judged by the Lord’s reluctance to execute justice. The nation with which He bears long, and which He will not smite until it has filled up the measure of its iniquity in God’s account, will finally drink the cup of wrath unmixed with mercy.
Okusalawo kwa Katonda kulituukako abo abanoonya okunyigiriza n’okuzikiriza abantu be. Obugumiikiriza bwe obuwanvu eri ababi bukakanyaza abantu mu kusobya, naye ekibonerezo kyabwe kyekakafu era ekikambwe, kubanga kyadirira okumala ebbanga ddene. ‘Mukama aligolokoka ng’omu Lusozi Perazimu, alisunguwala ng’omu Kiwonvu kya Gibyoni, alyoke akole omulimu gwe, omulimu ogw’ekitali kya bulijjo; era atuukirize ekikolwa kye, ekikolwa ekitali kya bulijjo.’ Isaiah 28:21. Eri Katonda omusaasizi, ekikolwa eky’okubonereza kikolwa ekitali kya bulijjo. ‘Nga bwe mbeera mulamu, bw’ayogera Mukama Katonda, sisanyukira kufa kw’ababi.’ Ezekiel 33:11. Mukama ‘musaasizi era wa kisa, agumiikiriza ennyo, era omugagga mu bulungi n’amazima, ... asonyiwa ebyonoono n’okusobya n’ekibi.’ Naye ‘tajja kuggya ku abo ab’omusango omusango gwabwe.’ ‘Mukama teyanguyira kusunguwala, era mugumu mu maanyi, era ddala tajja kuggya ku babi omusango.’ Exodus 34:6, 7; Nahum 1:3. Mu bwenkanya ng’akozesa ebintu eby’entiisa, aliddiza obuyinza bw’amateeka ge aganyigiriziddwa. Obukambwe bw’ekibonerezo ekirindiridde omumenyi w’etteeka busobola okutegeerekeka mu ngeri Mukama gy’ateeyanguyiriza kutuukiriza obwenkanya. Eggwanga lye agumiikiriza okumala ebbanga ddene, era ly’atajja kulikuba okutuusa nga lijjujjezza ekipimo ky’ebyonoono byalyo mu maaso ga Katonda, ku nkomerero lijja kunywa ekikopo ky’obusungu ngataliimu kisa.
“When Christ ceases His intercession in the sanctuary, the unmingled wrath threatened against those who worship the beast and his image and receive his mark (Revelation 14:9, 10), will be poured out. The plagues upon Egypt when God was about to deliver Israel were similar in character to those more terrible and extensive judgments which are to fall upon the world just before the final deliverance of God’s people. Says the revelator, in describing those terrific scourges: ‘There fell a noisome and grievous sore upon the men which had the mark of the beast, and upon them which worshiped his image.’ The sea ‘became as the blood of a dead man: and every living soul died in the sea.’ And ‘the rivers and fountains of waters … became blood.’ Terrible as these inflictions are, God’s justice stands fully vindicated. The angel of God declares: ‘Thou art righteous, O Lord, … because Thou hast judged thus. For they have shed the blood of saints and prophets, and Thou hast given them blood to drink; for they are worthy.’ Revelation 16:2–6. By condemning the people of God to death, they have as truly incurred the guilt of their blood as if it had been shed by their hands. In like manner Christ declared the Jews of His time guilty of all the blood of holy men which had been shed since the days of Abel; for they possessed the same spirit and were seeking to do the same work with these murderers of the prophets.
Bwe Kristo ayimiriza okutabaganya kwe mu kifo ekitukuvu, obusungu obutagattiddwa na kisa obwategeezereddwa ku abo abasinza ekisolo n’effaananyi lyakyo ne bakkiriza akabonero kaalyo (Okubikkulirwa 14:9,10), bujja okufukibwa. Ebibonerezo ebyakuba Misiri Katonda bwe yali agenda okununula Isirayiri byefaanagana mu ngeri n’ebibonerezo ebikambwe nnyo era ebisasaana ennyo ebirigwa ku nsi nga tekinnatuuka okulokolebwa okusembayo kw’abantu ba Katonda. Omubikkulizi bw’ategeeza ebibonoobono eby’entiisa ebyo, agamba: ‘Waagwa ku bantu abaali balina akabonero k’akisolo, era n’abo abaali basinza effaananyi lyakyo, ekiwundu ekibi ennyo ekivunda era ekiruma nnyo.’ Ennyanja ‘yafuuka ng’omusaayi gw’omufu; ne buli ekiramu ekiri mu nnyanja ne kifa.’ Era ‘emigga n’ensulo z’amazzi ... ne bifuuka musaayi.’ Wadde nga bino biruma nnyo, obwenkanya bwa Katonda bulabise ddala obutuufu bwabwo. Malayika wa Katonda agamba: ‘Ggwe Mutuukirivu, Ayi Mukama, ... kubanga ow’asalidde omusango bw’otyo. Kubanga baayiika omusaayi gw’abaatukuvu n’abannabbi, era obawadde musaayi banywe; kubanga kibagwanira.’ Okubikkulirwa 16:2-6. Mu kubasalira abantu ba Katonda omusango ogw’okufa, baeesaako omusango gw’omusaayi gwabwe mazima ddala, ng’ate ng’omusaayi gubadde guyiisiddwa mu mikono gyabwe. Mu ngeri y’emu, Kristo yalangirira Abayudaaya ab’omu biro bye ab’omusango gw’omusaayi gw’abantu abatukuvu gwonna ogwayiikiddwa okuva ku nnaku za Abeeri; kubanga baalina omwoyo gumu era baali baagala okukola kye kimu n’abo abatta bannabbi.
“In the plague that follows, power is given to the sun ‘to scorch men with fire. And men were scorched with great heat.’ Verses 8, 9. The prophets thus describe the condition of the earth at this fearful time: ‘The land mourneth; … because the harvest of the field is perished…. All the trees of the field are withered: because joy is withered away from the sons of men.’ ‘The seed is rotten under their clods, the garners are laid desolate…. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture…. The rivers of water are dried up, and the fire hath devoured the pastures of the wilderness.’ ‘The songs of the temple shall be howlings in that day, saith the Lord God: there shall be many dead bodies in every place; they shall cast them forth with silence.’ Joel 1:10–12, 17–20; Amos 8:3.
Mu kibonerezo ekiddako, obuyinza buweebwa enjuba ‘okubookya abantu n’omuliro. Era abantu ne babookebwa obugumu obunene.’ Ennyiriri 8, 9. Bannabbi bwe batyo bwe balambulula embeera y’ensi mu kiseera kino eky’entiisa: ‘Ettaka likungubaga; ... kubanga ebivunwa by’ennimiro bizikiridde.... Emiti gyonna egy’ennimiro gikoowuuse: kubanga essanyu lisirisse mu baana b’abantu.’ ‘Ensigo ebunye wansi w’ensanda z’ettaka, obwanikiro bw’empeke bwasigadde bwereere.... Nga ebisolo bwe bikaaba! ebisibo by’ente byalemererwa, kubanga tebirina malundiro.... Emigga gy’amazzi gikaluuse, era omuliro gumaze amalundiro ag’omu ddungu.’ ‘Ennyimba ez’omu yeekaalu mu lunaku olwo zijja kufuuka okukaaba, bw’ayogera Mukama Katonda: amalambo mangi gajja kuba mu kifo kyonna; bajja okubasuula nga basirise.’ Yoweeri 1:10-12, 17-20; Amosi 8:3.
“These plagues are not universal, or the inhabitants of the earth would be wholly cut off. Yet they will be the most awful scourges that have ever been known to mortals. All the judgments upon men, prior to the close of probation, have been mingled with mercy. The pleading blood of Christ has shielded the sinner from receiving the full measure of his guilt; but in the final judgment, wrath is poured out unmixed with mercy.
Amakuba gano si ga nsi yonna; kubanga singa bwe bityo, abatuuze b’ensi bandimaliddwawo ddala. Kyokka gano gajja okuba ebibonerezo eby’entiisa ennyo okusinga byonna abantu abafa bye bamanyeko. Okusalira abantu omusango kwonna okwaliwo nga tekinaggwaawo kiseera ky’okugezebwa, kwabadde kulimu n’okusaasira. Omusaayi gwa Kristo ogw’okwegayirira gukuumye omwonoonyi obutafuna kipimo ekijjuvu eky’omusango gwe; naye mu musango ogw’enkomerero, obusungu bufukibwa nga tebutabanyiziddwa na kusaasira.
“In that day, multitudes will desire the shelter of God’s mercy which they have so long despised. ‘Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: and they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it.’ Amos 8:11, 12.” The Great Controversy, 627–629.
"Ku lunaku olwo, ebibiina bingi bijja kwegomba eky’obuddukiriro eky’okusaasira kwa Katonda kye baabadde bakinyooma okumala ebbanga ddene. ‘Laba, ennaku zijja, bw’ayogera Mukama Katonda, ndireeta enjala mu nsi, si enjala y’omugaati, newankubadde ennyota y’amazzi, naye ey’okuwulira ebigambo bya Mukama; era balirambula okuva ku nnyanja okutuuka ku nnyanja, ne okuva mu bukiikakkono okutuuka ebuvanjuba; balidduka ne badda emabega okunoonya ekigambo kya Mukama, naye tebalikifuna.’ Amosi 8:11, 12." Okutabaagana Okukulu, 627-629.
In the previous passage it stated, “The nation with which He bears long, and which He will not smite until it has filled up the measure of its iniquity in God’s account, will finally drink the cup of wrath unmixed with mercy.” She also penned in the same paragraph, “The plagues upon Egypt when God was about to deliver Israel were similar in character to those more terrible and extensive judgments which are to fall upon the world just before the final deliverance of God’s people.” The nation (the United States) that fills up “the measure of iniquity” will suffer plagues similar to the ten plagues in Egypt.
Mu kyawandiiko ekyasooka kyagamba nti, "Eggwanga lye agumiikiriza okumala ebbanga ddene, era ly’atakuba okutuusa nga lijjudde ekipimo ky’ebibi byalyo mu maaso ga Katonda, ku nkomerero lijja kunywa ekikopo ky’obusungu ekitalina kisa konna." Era mu kitundu kye kimu yawandiika nti, "Amakuba agakuba ku Misiri bwe Katonda yali waakununula Isirayiri gaafaananagana mu ngeri n’emisango egy’akabi ennyo era egisasaana ennyo egy’ogenda okugwa ku nsi nga tekinnaba kutuuka okununulwa okusembayo kw’abantu ba Katonda." Eggwanga (the United States) erijjuza "ekipimo ky’ebibi" lijja kukubwa amakuba agafaanana n’amakuba kkumi ag’e Misiri.
The plagues of Egypt were divided into two periods. The first three plagues fell on everyone, but the seven last plagues only fell upon the Egyptians.
Amakuba ga Misiri gaagabanyizibwamu mu biseera bibiri. Amakuba asatu agasooka gaagwa ku bonna, naye amakuba musanvu agasembayo gaagwa ku Bamisiri bokka.
And I will sever in that day the land of Goshen, in which my people dwell, that no swarms of flies shall be there; to the end thou mayest know that I am the Lord in the midst of the earth. Exodus 8:22.
Era mu lunaku olwo ndiyawula ensi ya Goseni, mwe batuula abantu bange, nga tewalibamu bibinja by’ennyenje mwo; olyoke omanye nti nze Mukama ndi mu wakati w’ensi. Okuva 8:22.
The first three plagues in Egypt fell everywhere, but Goshen, where the Hebrews lived did not receive Egypt’s seven last plagues. The United States is the nation that fills up its cup of iniquity at the Sunday law. At that point national apostasy is followed by national ruin, but the judgments which produce national ruin are mixed with mercy until Michael stands up and probation closes for all mankind. At the Sunday law in the United States the majority of those who now profess to be Sabbath-keepers will bow to the powers that be and accept the mark of the beast. At that time the Sunday law issue becomes a spiritual test for those who have been outside of Adventism. From the Sunday law in the United States until Michael stands up is the great ingathering of eleventh-hour workers, but the door has already been closed upon those who are held accountable for the light of the seventh-day Sabbath before the Sunday law.
Amakooke asooka asatu mu Misiri gaatuuka wonna, naye Goseni we Abaebbulaniya baabeeranga teyafunako amakooke musanvu agasembayo ag’e Misiri. Amerika ye nsi ejjuza ekikopo kyayo eky’obujeemu mu kiseera ky’etteeka lya Sande. Mu kiseera ekyo, okuleka Katonda kw’eggwanga kujjirwa okuzikirira kw’eggwanga, naye ebibonerezo ebireeta okuzikirira kw’eggwanga biba bikubaganiddwa n’okusaasirwa okutuusa lwe Mikaeri ayimirira era ekiseera ky’okugezesebwa ne kiggalwa ku bantu bonna. Ku tteeka lya Sande mu Amerika, ekisinga obungi ku abo abeeraga kaakano nga bakwata Ssabbiiti bajja kunama mu maaso g’ab’obuyinza abaliwo ne bakkiriza akabonero k’ensolo. Mu kiseera ekyo ensonga y’etteeka lya Sande ejja kufuuka ekigeragezo eky’eby’omu mwoyo eri abo ababadde si Badiventisiti. Okuva ku tteeka lya Sande mu Amerika okutuusa lwe Mikaeri ayimirira we wabaawo okukuŋaanya okunene kw’abakozi b’essaawa ey’ekkumi n’emu, naye oluggi lw’amala okuggalibwa ku abo ababalirwa nga balina obuvunaanyizibwa ku kitangaala kya Ssabbiiti y’olunaku olw’omusanvu nga tennaba kubeerawo tteeka lya Sande.
“More and more, as the days go by, it is becoming apparent that God’s judgments are in the world. In fire and flood and earthquake He is warning the inhabitants of this earth of His near approach. The time is nearing when the great crisis in the history of the world will have come, when every movement in the government of God will be watched with intense interest and inexpressible apprehension. In quick succession the judgments of God will follow one another—fire and flood and earthquake, with war and bloodshed.
Ng’ennaku bwe ziyitawo, kyeyoleka nnyo ne nnyo nti ebibonerezo bya Katonda biri mu nsi. Mu muliro, mu mataba ne mu kukankana kw’ettaka alabula abatuuze b’ensi eno ku kujja kwe okumpi. Ekiseera kisembera nnyo lwe kinaaba kituuse ekizibu ekinene mu byafaayo by’ensi, olwo buli ekikolwa mu bufuzi bwa Katonda kijja kugobererwa n’obwegendereza obw’amaanyi n’okutya okutayogeka. Mu ngeri ey’amangu, ebibonerezo bya Katonda bijja okugoberagana: omuliro, amataba n’okukankana kw’ettaka, wamu n’entaalo n’okufukibwa kw’omusaayi.
“Oh, that the people might know the time of their visitation! There are many who have not yet heard the testing truth for this time. There are many with whom the Spirit of God is striving. The time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; His hand is still stretched out to save, while the door is closed to those who would not enter.
Ayi, singa abantu bamanyanga ekiseera ky’okukyalirwa kwabwe! Waliwo bangi abatannawulirangako amazima ag’agezesa ag’omu kiseera kino. Waliwo bangi mwe Omwoyo wa Katonda akyalwanirira. Ekiseera ky’ebibonerezo bya Katonda ebizikiriza kye kiseera eky’ensaasira eri abo abatabadde bafunye mukisa okumanya amazima. Mu busaasizi Mukama alibatunuulira. Omutima gwe ogw’ensaasira gukwatiddwa; omukono gwe gukyagoloddwa okulokola, nga oluggi luggaliddwa eri abo abagaana okuyingira.
“The mercy of God is shown in His long forbearance. He is holding back His judgments, waiting for the message of warning to be sounded to all. Oh, if our people would feel as they should the responsibility resting upon them to give the last message of mercy to the world, what a wonderful work would be done!” Testimonies, volume 9, 97.
"Okusaasira kwa Katonda kulabikira mu kugumiikiriza kwe okwa bbanga ddene. Abiziyiza ebibonerezo bye, ng’alindirira obubaka bw’okulabula okutuusibwa eri bonna. Ayi, singa abantu baffe bawulira, nga bwe kibagwanira, obuvunaanyizibwa obuli ku bo okuwa ensi obubaka obwenkomerero bw’okusaasira, emirimu egyewuunyisa gyandikolebwa!" Obujulizi, ekitundu eky’omwenda, omuko 97.
In the previous passage she identified that “the time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth.” In the next passage she refers to that period of time as “the time of trouble.”
Mu kitundu ekyasooka yalaga nti “ekiseera mwe Katonda asalira emisango egizikiriza kye kiseera ky’okusaasirwa eri abo abataafunye mukisa okuyiga amazima bwe gali.” Mu kitundu ekiddako ekiseera ekyo akikyita “ekiseera ky’obuzibu.”
“I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question, to unite the hearts of God’s dear waiting saints. And if one believed, and kept the Sabbath, and received the blessing attending it, and then gave it up, and broke the holy commandment, they would shut the gates of the Holy City against themselves, as sure as there was a God that rules in heaven above. I saw that God had children, who do not see and keep the Sabbath. They had not rejected the light on it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully. This enraged the church, and nominal Adventists, as they could not refute the Sabbath truth. And at this time, God’s chosen, all saw clearly that we had the truth, and they came out and endured the persecution with us.” A Word to the Little Flock, 18, 19.
Nnalaba nti Ssabbiiti entukuvu eri, era ejja kubeera, ekikomera ekibawawula wakati w’Isirayiri wa Katonda ow’amazima n’abatakkiriza; era nti Ssabbiiti kye kibuzo ekinene, ekigatta emitima gy’abatukuvu ba Katonda abaagalwa abamulindirira. Era singa omu akkiriza, n’akuuma Ssabbiiti, n’afuna omukisa ogugiggoberera, n’alyoka agireka, n’amenya ekiragiro ekitukuvu, yandizibye emiryango gy’Ekibuga Ekitukuvu ku ye kennyini, nga bwe kyesigika ddala nti waliwo Katonda afuga mu ggulu waggulu. Nnalaba nti Katonda alina abaana abatalaba era abatakuuma Ssabbiiti. Tebaali bagaanye omusana ogugikwata ku yo. Era ku ntandikwa y’ekiseera eky’okubonaabona, twajjuzibwa Omwoyo Omutukuvu nga tugenda mu maaso ne tugalangirira Ssabbiiti mu bujjuvu obusinga. Ekyo ne kisunguwaza ennyo ekkanisa, n’Abadiventisiti ab’omu linnya lyokka, olw’okuba tebasobola kugaana mazima ga Ssabbiiti. Era mu kiseera kino, abalonde ba Katonda bonna baalaba bulungi nti twalina amazima, ne bavaayo ne bagumiikiriza okutulugunyizibwa wamu naffe. Ekigambo eri Endiga Entono, 18, 19.
Though modified a little, the same passage just cited is found in the book Early Writings. In that book she includes commentary on her statement about “the time of trouble.” A Word to the Little Flock was the first publication of the disappointed faithful Millerites after the Great Disappointment of October 22, 1844, and decades later, when editors used portions of that pamphlet to include in the book Early Writings, they clarified that “the time of trouble” that was referred to was not the seven last plagues, for when the seven last plagues are poured out there is no mercy mixed with the judgments.
Newankubadde wabaddewo okukikyusamu katono, ekitundu ky’ebyawandiiko kye twagambye kaakano kisangibwa mu kitabo Early Writings. Mu kitabo ekyo, ateekamu okunyonyola ku bigambo bye ebikwata ku ‘ekiseera eky’okutawaana’. A Word to the Little Flock kyali ekiwandiiko ekyafulumizibwa ekyasooka ekya ba Millerites abeesigwa abaaggyibwamu essuubi oluvannyuma lwa Great Disappointment erya October 22, 1844, era oluvannyuma lwa myaka mingi, bwe abategeka ebyawandiiko baakozesa ebimu ku bitundu eby’omu kiwandiiko ekitono ekyo ne babiteekamu mu kitabo Early Writings, baanyonyola bulungi nti ‘ekiseera eky’okutawaana’ ekyogerwako tekyali ebikolwa by’akabi musanvu eby’enkomerero; kubanga bwe ebikolwa ebyo musanvu eby’enkomerero bifukibwa, tewabaamu kisa kwekuwungiddwaamu n’emisango.
“1. On page 33 is given the following: ‘I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question to unite the hearts of God’s dear, waiting saints. I saw that God had children who do not see and keep the Sabbath. They have not rejected the light upon it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully.’
1. Ku muko 33 waliwo bino: 'Nalaba nti Ssabbiiti entukuvu eri, era ejja kubeera, ekisenge ekigabanya wakati w’Isirayiri wa Katonda omutuufu n’abatakkiriza; era nti Ssabbiiti ye nsonga enkulu egatta emitima gy’abatukuvu ba Katonda abaagalwa, abalindirira. Nalaba nti Katonda alina abaana abatabalaba era abatakuuma Ssabbiiti. Tebagaanye ekitangaala ekiri ku yo. Era ku ntandikwa y’ekiseera eky’okubonaabona, twajjula Omwoyo Omutukuvu bwe twavaayo ne twalangirira Ssabbiiti mu bujjuvu obusinga.'
“This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
Okulaba kuno kwaweebwa mu 1847, mu kiseera we waaliwo batono ddala ku baganda b’Abadiventisiti abaakwatanga Ssabbiiti, era ne mu abo batono ddala be baalowoozanga nti okugikwatamu kulina obukulu obumala okussaawo ensalo wakati w’abantu ba Katonda n’abatakkiriza. Kati okutuukirira kw’okulaba okwo kutandise okulabika. ‘Entandikwa y’ekiseera eky’okubonaabona,’ nga bwe kijulirwa wano, tekyogerera ku kiseera ebikolimo lwe bitandika okufukibwa, wabula ku kiseera kitono nnyo nga tebinnaba kufukibwa, Kristo nga ali mu Watukuvu. Mu kiseera ekyo, nga omulimu gw’obulokozi guggalawo, ennaku n’obutabanguko bijja ku nsi, amawanga galikuba obusungu, naye galikomezebwanga okusobola obutaziyisa omulimu gwa malayika ow’okusatu. Mu kiseera ekyo ‘enkuba ey’enkomerero,’ oba okuzzaamu amaanyi okuva mu maaso ga Mukama, ejja okujja, okuwa amaanyi eddoboozi ery’amaanyi erya malayika ow’okusatu, era okutegeka abatukuvu okuyimirira mu kiseera we ebikolimo musanvu eby’enkomerero bijja kufukibwa.” Early Writings, 85.
At the Sunday law in the United States national apostasy will be followed by national ruin. At that Sunday law Adventism in the United States will be divided into two classes, one will receive the mark of the beast the other the seal of God. The national ruin of the United States is represented by the first three plagues of Egypt. Those judgments continue until the close of human probation, then the seven last plagues that are unmixed with mercy are poured out.
Mu kiseera ky’eteeka erya Ssande mu United States, okuwuguka mu ddiini okw’eggwanga kujja kuddirirwa okuzikirira kw’eggwanga. Mu eteeka eryo erya Ssande, Abadiventisiti mu United States bajja okugabanyizibwa mu mirundi ebiri: omu ajja okufuna akabonero k’ensolo, omulala akasiyizo ka Katonda. Okuzikirira kwa United States kuyimiririrwa ebibonerezo bisatu ebyasooka eby’e Misiri. Ebibonerezo ebyo bigenda mu maaso okutuusa ku kuggalwawo kw’ekiseera ky’okugezesebwa kw’abantu; oluvannyuma ebibonerezo omusanvu eby’enkomerero ebitatangiddwa na kisa ne bimansibwa.
My point is less about the prophetic history of Egypt and more about the fact that Ellen White identifies Egypt as the symbol of the nation that forces the entire world to receive the mark of the beast, for in doing so she is using the beginning to illustrate the end, which is the prophetic signature of Jesus as the Alpha and Omega. In the Exodus story when the Lord is entering into covenant with ancient Israel, He introduces Himself with a new name.
Ekigendererwa kyange tekiri nnyo ku byafaayo eby’obunnabbi eby’e Misiri, wabula ku nsonga nti Ellen White alaga Misiri ng’ekifaananyi ky’eggwanga ekiwaliriza abantu b’ensi yonna okuteekebwako akabonero k’ekisolo; kubanga bw’akikola bwe atyo akozesa entandikwa okulaga enkomerero, ekyo kye kabonero k’obunnabbi akalaga Yesu nga Ye Alfa ne Omega. Mu byafaayo by’okuva mu Misiri, Mukama bwe yayingira endagaano ne Isirayiri ey’ekikadde, yeeyanjula n’erinnya eriggya.
Then the Lord said unto Moses, Now shalt thou see what I will do to Pharaoh: for with a strong hand shall he let them go, and with a strong hand shall he drive them out of his land.
Awo Mukama n’agamba Musa nti, Kaakano onoolaba kye ndigenda okukola eri Falaawo; kubanga n’omukono ogw’amaanyi alibaleka bagende, era n’omukono ogw’amaanyi alibagobamu ensi ye.
And God spake unto Moses, and said unto him, I am the Lord: And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name JEHOVAH was I not known to them.
Awo Katonda n’ayogera eri Musa, n’amugamba nti, Nze Mukama; era nnalabikira Ibulayimu, ne Isaaka, ne Yakobo, mu linnya lya Katonda Omuyinzabyonna; naye mu linnya lyange JEHOVAH tebaamanye nze.
And I have also established my covenant with them, to give them the land of Canaan, the land of their pilgrimage, wherein they were strangers. And I have also heard the groaning of the children of Israel, whom the Egyptians keep in bondage; and I have remembered my covenant. Wherefore say unto the children of Israel, I am the Lord, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with a stretched out arm, and with great judgments: And I will take you to me for a people, and I will be to you a God: and ye shall know that I am the Lord your God, which bringeth you out from under the burdens of the Egyptians. And I will bring you in unto the land, concerning the which I did swear to give it to Abraham, to Isaac, and to Jacob; and I will give it you for an heritage: I am the Lord.
Era nate ntaddewo endagaano yange nabo, okubawa ensi ya Kanani, ensi gye baabeerangamu nga bagenyi. Era mpulidde okukaaba kw'abaana ba Isirayiri, Abamisiri be bakuumye mu buddu; era njjukidde endagaano yange. Noolwekyo ogambe abaana ba Isirayiri nti, Nze Mukama, era ndibaggya wansi w'emigugu gy'Abamisiri, era ndibalokola mu buddu bwabwe, era ndibanunula n'omukono ogugolodde, n'amasango amanene; era ndibatwala mube bantu bange, era ndiba Katonda wammwe; era munaamanya nti nze Mukama Katonda wammwe, abaggya wansi w'emigugu gy'Abamisiri. Era ndibayingiza mu nsi gye nnalayira okuwa Ibulayimu, Isaaka, ne Yakobo; era ndibagiwa okuba obusika bwammwe: Nze Mukama.
And Moses spake so unto the children of Israel: but they hearkened not unto Moses for anguish of spirit, and for cruel bondage. Exodus 6:1–9.
Awo Musa n’ayogera bw’atyo eri abaana ba Isirayiri; naye tebaawuliriza Musa olw’okubonaabona kw’omwoyo, n’olw’obuddu obukambwe. Okuva 6:1-9.
The Lord here is identifying Moses as the representative of His covenant as were Jacob, Isaac and Abraham. Until the history of Moses the name JEHOVAH was unknown to Abraham and his descendants, and in the history of the renewing of Abraham’s covenant when the Hebrews were to be delivered from Egyptian bondage the Lord introduces a new revelation of His character, for a name represents character prophetically. When Abram entered into covenant with the Lord, the Lord changed his name to Abraham. At the beginning of the prophecy of Egyptian bondage the human representative of the covenant had his name changed and at the end of that prophecy God introduced a new name for Himself.
Wano Mukama ategeeza nti Musa ye omukyimirira w’endagaano ye, nga bwe baali Yakobo, Isaaka ne Ibulayimu. Okutuusa ku mulembe gwa Musa, erinnya YAKUWA teryali limanyiddwa eri Ibulayimu n’abazzukulu be; era mu byafaayo by’okuddamu okunyweza endagaano ya Ibulayimu, Abaebbulaniya bwe baali bagenda okununulibwa okuva mu buddu bwa Misiri, Mukama n’aleeta okubikkulirwa okuggya ku kikula kye, kubanga erinnya liyimirira ekikula mu ngeri ey’obunnabbi. Afulamu bwe yayingira mu ndagaano ne Mukama, Mukama n’akyusa erinnya lye n’alimufuula Ibulayimu. Ku ntandikwa y’obunnabbi obwogerako ku buddu bwa Misiri, omukyimirira w’endagaano ow’omuntu erinnya lye ne likyusibwa, era ku nkomerero y’obunnabbi obwo Katonda n’eyanjula erinnya lye empya.
Abram entered into covenant in chapter fifteen and there set forth the prophecy of Egyptian bondage for four hundred years. In chapter seventeen Abram was given the rite of circumcision and his and Sarah’s names were changed.
Abaramu yayingira endagaano mu essuula ey’ekkumi n’ettaano era eyo ne wateekebwawo obunnabbi olw’obuddu mu Misiri okumala emyaka ebikumi bina. Mu essuula ey’ekkumi n’omusanvu Abaramu yaweebwa omukolo gw’okukomola era amannya ge n’aga Saara gaakyusibwa.
Four hundred years later Moses was raised up to fulfill Abraham’s four-hundred-year prophecy. Abraham, Isaac, Jacob and Moses all represent the one hundred and forty-four thousand who enter into covenant with the Lord in the last days.
Oluvannyuma lw’emyaka ebikumi bina, Musa yayimusibwa okutuukiriza obunnabbi bwa Ibulayimu obw’emyaka ebikumi bina. Ibulayimu, Isaaka, Yakobo ne Musa bonna bakiikirira abantu emitwalo kkumi na nnya n’enkumi nnya abayingira mu ndagaano ne Mukama mu nnaku ez’enkomerero.
“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 separation of the Sabbath-keepers who accept the mark of the beast from the Sabbath-keepers who receive the seal of God is accomplished at the Sunday law. The separation is represented in the parable of the ten virgins.
Okwawukana kw’abakuuma Ssabbiiti abakkiriza akabonero k’ensolo okuva eri abakuuma Ssabbiiti abafuna akabonero ka Katonda kutuukirizibwa mu kiseera ky’etteeka erya Sande. Okwawukana kuno kuyimiririrwa mu lugero lw’abawala ekkumi.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
Olugero lw’abawala ab’obugole kkumi oluli mu Matayo 25 era lulaga ebyo bye bayitamu abantu ba Abadiventisti. The Great Controversy, 393.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
Emirundi mingi njjukizibwako engéro ey’abawala ekkumi, nga bataano ku bo baali ab’amagezi, ate bataano baali abasirusiru. Engéro eno emaze okutuukirizibwa era ejja n’okutuukirizibwa ddala ng’ebigambo byayo bwe biri, kubanga erina okukozesebwa okw’enjawulo mu kiseera kino; era, ng’obubaka bwa malaika ow’okusatu, emaze okutuukirizibwa era ejja kwongera okuba amazima ag’ekiseera okutuusa ku nkomerero y’ekiseera. Review and Herald, Agusito 19, 1890.
The parable was fulfilled on October 22, 1844 when the wise and foolish virgins of Millerite history were separated. The beginning of Adventism represents the end of Adventism, and the separation at the end is a fulfillment of the parable of the ten virgins and the separation at the end is produced by the Sunday law.
Olugero lwatukirizibwa ku Okitobba 22, 1844, lwe waabeerawo okuyawukana kw’abawala ab’amagezi n’abasirusiru mu byafaayo bya Millerite. Entandikwa y’Adiventisimu eyimirira enkomerero ya Adiventisimu, era okuyawukana okw’enkomerero kwe kutuukiriza olugero lw’abawala kkumi, era okuyawukana okwo okw’enkomerero kuleetebwa etteeka ly’Olunaku lwa Sande.
“Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.
"Era nate, eng ero zino ez'okufaananiriza ziyigiriza nti tewalibaawo kiseera ky'okugezesebwa oluvannyuma lw'okusala omusango. Omulimu gw'Enjiri bw'gunaaba guweddewo, amangu ddala waddirawo okwawulwa kw'abalungi n'ababi, era ekyasalibwa ku buli kibiina kyassibwawo emirembe gyonna." Christ's Object Lessons, 123.
The parable of the ten virgins identifies that it is the wise virgins of Adventism that receive the seal of God and the foolish virgins of Adventism that receive the mark of the beast at the Sunday law in the United States. The foolish virgins are also represented as Laodiceans.
Olugero lw’abawala abatannaba kufumbirwa kkumi lulaga nti abawala ab’amagezi aba mu kibiina ky’Abadiventisiti be bafuna akabonero aka Katonda, ate abawala ab’obusiru aba mu kibiina ky’Abadiventisiti be bafuna akabonero k’ensolo mu kiseera ky’etteeka lya Sande mu United States. Abawala ab’obusiru era balagibwa ng’Ab’e Lawodikiya.
“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.
Embeera y'Ekkanisa eyayimiririrwa abawala abasirusiru, era eyogerwako ng'eyitibwa embeera ya Lawodikiya. Review and Herald, August 19, 1890.
In the last days, when God renews His covenant with His commandment-keeping people, God will reveal a new name of Himself as He did when He renewed the covenant in the time of Moses. The condition of the foolish virgins is that they have no oil, and the condition of the Laodiceans is that they are too blind to see they have no oil. It is obvious that if the foolish virgins are Laodiceans, then the wise virgins are Philadelphians.
Mu nnaku ez’enkomerero, Katonda bw’anaazzaamu endagaano ye n’abantu be abakwata amateeka ge, alibikkula erinnya lye eriggya, nga bwe yakola bwe yazzaamu endagaano mu biro bya Musa. Embeera y’abawala ab’obusirusiru ye nti tebalina mafuta, ate embeera y’Ab’e Lawodikiya ye nti bafu bofu nnyo ne batalaba nti tebalina mafuta. Kyekirabika ddala nti bwe kiba nti abawala ab’obusirusiru be Ab’e Lawodikiya, kale abawala ab’amagezi be Ab’e Firadelfiya.
And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name.
Eri Malayika w’ekkanisa e Firadelfiya, wandiika; Bino by’ayogera oyo Omutukuvu, oyo Omutuufu, oyo alina ekisumuluzo kya Dawudi; oyo aggulawo, so nga tewali muntu asobola okuggalawo; era aggalawo, so nga tewali muntu asobola okugulawo. Mmanyi ebikolwa byo: laba, ntadde mu maaso go oluggi oluggule, era tewali muntu asobola okuggalawo: kubanga olina amaanyi agatono, era okuumye ekigambo kyange, so togaanye erinnya lyange.
Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth.
Laba, abo ab’ekkuŋŋaaniro lya Setaani, abagamba nti be Bayudaaya, so si bo, naye balimba; laba, ndibaleetera okujja ne bavunnamira ku bigere byo, ne bamanye nga nkukwagadde. Kubanga okuumye ekigambo eky’okugumiikiriza kwange, nange ndikukuuma mu ssaawa ey’okukemebwa, erijja ku nsi yonna, okugezesa abo abatudde ku nsi.
Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:7–13.
Laba, njija mangu; kwata ddala kye olina, omuntu yenna aleme okutwala engule yo. Oyo awangula ndimufuula omugo mu yeekaalu ya Katonda wange, so tajja kufuluma nate; era ndimuwandiikako erinnya lya Katonda wange, n’erinnya ery’ekibuga kya Katonda wange, Yerusaalemi Empya, ekikka okuva mu ggulu, okuva eri Katonda wange; era ndimuwandiikako erinnya lyange empya. Alina okutu awulire Omwoyo ky’agamba amakanisa. Okubikkulirwa 3:7-13.
The Philadelphians represent the one hundred and forty-four thousand and they are promised that God would write His new name upon them. When the Lord enters into covenant with the one hundred and forty-four thousand, He will introduce a new name of Himself. Abraham was told by the Lord that He was God Almighty.
Ab’e Firadelfiya bakiikirira emitwalo kkumi n’ennya n’enkumi nnya, era basuubiziddwa nti Katonda anaawandiika erinnya lye eriggya ku bo. Bwe Mukama anayingira mu ndagaano n’abo emitwalo kkumi n’ennya n’enkumi nnya, ajja kwanjula erinnya lye eriggya. Abraham yategeezebwa Mukama nti ye Katonda Omuyinza w’ebintu byonna.
And when Abram was ninety years old and nine, the Lord appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect. And I will make my covenant between me and thee, and will multiply thee exceedingly. And Abram fell on his face: and God talked with him, saying, As for me, behold, my covenant is with thee, and thou shalt be a father of many nations. Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee. Genesis 17:1–5.
Awo Abramu bwe yali wa myaka kyenda mu mwenda, Mukama n’alabikira Abramu, n’amugamba nti, Nze Katonda Omuyinza w’ebyonna; tambulira mu maaso gange, era obeere omutuukirivu. Era ndikola endagaano yange wakati wange naawe, era ndikukuzisa nnyo nnyo. Awo Abramu n’agwa amaaso wansi; era Katonda n’ayogera naye ng’agamba nti, Naye nze, laba, endagaano yange eri naawe, era onooba kitaawe w’amawanga mangi. Era erinnya lyo teerikyayitibwa Abramu nate, wabula erinnya lyo linaabanga Abrahamu; kubanga nkufuudde kitaawe w’amawanga mangi. Olubereberye 17:1-5.
When the Lord first entered into covenant with a chosen people in the time of Abraham, He identified Himself as the Almighty God. When He furthered His covenant relationship in the time of Moses, for the first time he identified Himself as JEHOVAH. When Jesus came to confirm the covenant with many for one week, He introduced a new name of God that had only been expressed one time in the Old Testament and that was by a Babylonian.
Bwe Mukama yasoose okuyingira mu ndagaano n’abantu abalonde mu mulembe gwa Ibulayimu, yeeyanjula ng’Katonda Omuyinza w’ebintu byonna. Bwe yayongera okugenda mu maaso n’endagaano ye mu mulembe gwa Musa, omulundi ogwasooka yeeyanjula ng’a YEHOVA. Yesu bwe yajja okukakasa endagaano n’abangi okumala wiiki emu, yayanjula erinnya lya Katonda eriggya, eryo eryogerwako omulundi gumu gwokka mu Endagaano Enkadde, era lyayogerwa Omubabuloonya.
Then Nebuchadnezzar the king was astonied, and rose up in haste, and spake, and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king. He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God. Daniel 3:24, 25.
Awo Nebukadduneeza kabaka n’awuniikirira, n’ayinuka mangu, n’ayogera n’agamba ab’amagezi be nti, Tetwasuula basajja basatu abasibiddwa mu makkati g’omuliro? Ne baddamu ne bagamba kabaka nti, Mazima, ai kabaka. N’addamu n’agamba nti, Laba, ndaba abasajja bana nga basumuluddwa, nga batambulira mu makkati g’omuliro, so tebalumiziddwa; era enkula y’ow’okuna efaanana ng’Omwana wa Katonda. Danyeri 3:24, 25.
It is very easy to establish that chapter three of Daniel is identifying the Sunday law in the United States. In Daniel three Shadrach, Meshach and Abednego represent the one-hundred and forty-four thousand. The one hundred and forty-four thousand are those that renew the covenant for the final time. In Daniel three we see a prophetic illustration of the Sunday law and latter rain history. Christ was and will be in the fires of persecution with his three worthies, representing not only the one hundred and forty-four thousand, but also the three angels messages. In the fire, which is typifying the Sunday law crisis, He is identified with one of His names, and it’s a name that would not be introduced into history until Christ arrived as the Son of God. In the illustration of chapter three we see those that renew the covenant at the end of the world interacting with Christ during the final crisis, and He has a name that no man knew.
Kyekyangu nnyo okukakasa nti omutwe ogw’okusatu ogwa Danyeri gulaga etteeka lya Ssande mu Amerika ey’Obumu. Mu Danyeri ogw’okusatu, Sadraki, Mesaaki ne Abeduneego bakiikirira aba 144,000. Aba 144,000 be abo abazzawo endagaano omulundi ogusembayo. Mu Danyeri ogw’okusatu tulaba ekifaananyi ky’obunnabbi ekiraga etteeka lya Ssande n’ebyafaayo by’enkuba ey’enkomerero. Kristo yali era alibeeranga mu muliro gw’okubonyaabonyezebwa awamu n’ab’ekitiibwa be basatu, nga bakiikirira si ba 144,000 bokka wabula n’obubaka bw’abamalayika abasatu. Mu muliro, ogufaananyiriza ekizibu ekinene eky’etteeka lya Ssande, amanyibwa ku erinnya lye limu, era eryo erinnya eritamanyibwanga mu byafaayo okutuusa Kristo lwe yajja ng’Omwana wa Katonda. Mu kifaananyi ky’omutwe ogw’okusatu tulaba abo abazzaawo endagaano ku nkomerero y’ensi nga bakolagana ne Kristo mu kizibu eky’enkomerero, era alina erinnya eritamanyibwa muntu n’omu.
Before I stray too far away from our consideration of the Egyptian deliverance representing the Sunday law in the United States, we should remind ourselves that before the first of the ten plagues began in Egypt there was genuine Sabbath agitation.
Nga sinnaba kuva wala nnyo ku kwekenneenya kwaffe ku kununulibwa okuva e Misiri okukiikirira etteeka lya Ssande mu United States, tulina okwejjukanya nti nga tekinnaba kutandika ekisooka ku makuba ago kkumi mu Misiri, waliwo okwegugumula okw’amazima ku Ssabbiiti.
And Pharaoh said, Behold, the people of the land now are many, and ye make them rest from their burdens. And Pharaoh commanded the same day the taskmasters of the people, and their officers, saying, Ye shall no more give the people straw to make brick, as heretofore: let them go and gather straw for themselves. And the tale of the bricks, which they did make heretofore, ye shall lay upon them; ye shall not diminish ought thereof: for they be idle; therefore they cry, saying, Let us go and sacrifice to our God. Let there more work be laid upon the men, that they may labour therein; and let them not regard vain words. And the taskmasters of the people went out, and their officers, and they spake to the people, saying, Thus saith Pharaoh, I will not give you straw. Go ye, get you straw where ye can find it: yet not ought of your work shall be diminished. So the people were scattered abroad throughout all the land of Egypt to gather stubble instead of straw. And the taskmasters hasted them, saying, Fulfil your works, your daily tasks, as when there was straw. And the officers of the children of Israel, which Pharaoh’s taskmasters had set over them, were beaten, and demanded, Wherefore have ye not fulfilled your task in making brick both yesterday and today, as heretofore? Then the officers of the children of Israel came and cried unto Pharaoh, saying, Wherefore dealest thou thus with thy servants? There is no straw given unto thy servants, and they say to us, Make brick: and, behold, thy servants are beaten; but the fault is in thine own people. But he said, Ye are idle, ye are idle: therefore ye say, Let us go and do sacrifice to the Lord. Go therefore now, and work; for there shall no straw be given you, yet shall ye deliver the tale of bricks. And the officers of the children of Israel did see that they were in evil case, after it was said, Ye shall not minish ought from your bricks of your daily task. Exodus 5:5–19.
Awo Falaawo n’agamba nti, Laba, abantu b’ensi kati bangi, era mmwe mubawummuza emigugu gyabwe. Era Falaawo ku lunaku olwe kennyini n’alagira abakulembeze b’emirimu g’abantu n’abaduumizi baabwe, ng’agamba nti, Temukyawa bantu busaale okukola amatofali, nga bwe mwabanga mukola dda; babagende be bafunire obusaale bo bennyini. Era omuwendo gw’amatofali gwe baabanga bakola dda mugubaddeko ku bo; temuggulako ku gwo kyonna: kubanga bali mu bugayaavu; kyebavudde bakaaba, nga bagamba nti, Twetuleke tugende tuwaayo ssaddaaka eri Katonda waffe. Emirimu mingi gyongeze okuteekebwa ku basajja, balyoke bakolere omwo; era baleme okutunuulira bigambo ebitaliimu mugaso. Abakulembeze b’emirimu g’abantu ne bavaayo, n’abaduumizi baabwe, ne boogera n’abantu, ne bagamba nti, Bw’atyo bw’agamba Falaawo, Tetugenda kubawanga busaale. Mugende, mwefunire busaale gyemunaasobola okugifuna; naye tewali kigenda kuggyibwako ku mirimu gyammwe. Awo abantu ne basasaana mu nsi yonna eya Misiri okukunganya ebisigalira by’ennimiro mu kifo ky’obusaale. Era abakulembeze b’emirimu ne babakankanya, ne bagamba nti, Mutuukirize emirimu gyammwe, emirimu gy’obulijjo, nga bwe kyabanga waliwo obusaale. Era abaduumizi b’abaana ba Isirayiri, abakulembeze b’emirimu ba Falaawo be baali batadde ku bo, ne bakubwa, ne babuuza nti, Lwaki temwatuukirizza omulimu gwammwe mu kukola amatofali ne jjo ne leero, nga bwe mwabanga mukola dda? Awo abaduumizi b’abaana ba Isirayiri ne bajja ne bakaabira Falaawo, ne bagamba nti, Lwaki otukolera bw’otyo, abaweereza bo? Tewawa busaale eri abaweereza bo, naye batugamba nti, Mukole amatofali; era, laba, abaweereza bo bakubibwa; naye ensobi eri mu bantu bo. Naye n’agamba nti, Muli abagayaavu, muli abagayaavu; kyemuvudde mugamba nti, Tugende tuwaayo ssaddaaka eri Mukama. Kale kaakano mugende mukole; kubanga tewali busaale linaabawa, naye mutuukirize omuwendo gw’amatofali. Era abaduumizi b’abaana ba Isirayiri ne balaba nga bali mu mbeera mbi, bwe byayogerwa nti, Temuggyibwako kintu ku matofali ga buli lunaku ge muteekeddwa okukola. Okuva 5:5-19.
Before the Sunday law there will be escalating agitation against those who keep the seventh-day Sabbath, just as there was leading up to the Egyptian plagues. Moses was the one that was identified by both the Egyptians and the Hebrews as the one who was causing all the trouble, just as Ahab accused Elijah of.
Nga tekinnabaawo etteeka lya Sande, wajja kubaawo okulwanyisa okweyongera okuba okw’amaanyi eri abo abakuuma Sabatto w’olunaku olw’omusanvu, nga bwe kyali mu biseera ebyasooka okutuuka ku makuba ag’e Misiri. Musa ye yalambibwa Abamisiri n’Abaebbulaniya byombi ng’oyo eyavaako obuzibu bwonna, nga bwe Akabu yavunaana Eriya.
And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim. 1 Kings 18:17, 18.
Awo ne kiba nti, Akabu bwe yalaba Eriya, Akabu n’amugamba nti, Ggwe gwe atabula Isirayiri? Naye n’amuddamu nti, Si nze nnatabula Isirayiri; naye ggwe n’ennyumba ya kitaawo, kubanga mwaleka ebiragiro bya Mukama, era ggwe ogoberedde Bbaali. 1 Bassekabaka 18:17, 18.
The story of Moses illustrates the Sunday law history and the story of Elijah illustrates the Sunday law history. Together, or apart Moses and Elijah are symbols. At the Transfiguration of Christ, they together represented the one hundred and forty-four thousand who do not die and those who die in the Lord. Moses was resurrected, Elijah never died. They are also the two prophets who are the tormentors of the people in Revelation eleven. Much truth is represented by Moses and Elijah as symbols, and we hope to address that later.
Ebyafaayo bya Musa byeraga ebyafaayo by’etteeka lya Sande, era n’ebyafaayo bya Eriya byeraga ebyafaayo by’etteeka lya Sande. Nga bali wamu oba buli omu yekka, Musa ne Eriya babeera bubonero. Mu kiseera Kristo lwe yakyusibwa ku lusozi, bwe baali wamu baakiikirira 144,000 abatafa n’abo abafa mu Mukama. Musa yazuukizibwa, Eriya teyafa. Era be bannabbi babiri abalumya abantu mu Kubikkulirwa ekkumi n’emu. Amazima mangi gakiikiriziddwa mu Musa ne Eriya ng’obubonero, era tusuubira okukikwatako oluvannyuma.
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.
Laba, ndibatumira Eriya nnabbi nga tekunnabaawo olunaku olukulu era oluterrannyisa lwa Mukama; era alikyusa emitima gya bajjajja eri abaana baabwe, n’emitima gy’abaana eri bajjajja baabwe, obutaba nti nzijje ne nkube ensi n’ekikolimo. Malaki 4:5, 6.
Just before human probation closes “Elijah the prophet” is to appear with a special message that turns “the heart of the fathers to the children, and the heart of the children to their fathers.” The prophets all testify of the end of the world, and they all agree with each other.
Katono ng’ekiseera ky’abantu eky’okusaasirwa tekunnaggwaawo, “Eriya nnabbi” ajja kulabika n’obubaka obw’enjawulo obukyusa “emitima gy’abatata eri abaana, n’emitima gy’abaana eri batata baabwe.” Bannabbi bonna bawa obujulizi ku nkomerero y’ensi, era bonna bakkiriziganya.
And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.
Era emyoyo gy'abannabbi gigondera bannabbi. Kubanga Katonda si wa kutaataaganya, naye wa mirembe, nga bwe kiri mu makanisa gonna g'abatukuvu. 1 Abakkolinso 14:32, 33.
Elijah’s message arrives just before the great and dreadful day of the Lord; therefore, it is the very same special message in the book of Revelation which is represented as “the Revelation of Jesus Christ.” When “the time is at hand” Elijah’s special message shows God’s “servants things which must shortly come to pass.”
Obubaka bwa Eriya bujja katono nga tekunnatuuka olunaku lwa Mukama olukulu era olw’entiisa; noolwekyo, kye kimu ddala n’obubaka obw’ekitalo obuli mu kitabo ky’Okubikkulirwa, obulabisibwa nga ‘Okubikkulirwa kwa Yesu Kristo.’ Bwe kiba nti ‘ekiseera kiri kumpi,’ obubaka obw’ekitalo bwa Eriya bulaga ‘abaddu ba Katonda ebigenda okutuukirira mangu ddala.’
The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.
Okubikkulirwa kwa Yesu Kristo, kwe Katonda yamuwa okulaga abaddu be ebintu ebirina okubaawo mangu ennyo; era n’abituma n’abitegeeza ng’ayita mu malaika we eri omuddu we Yokaana: eyajulirira ekigambo kya Katonda, n’obujulirwa bwa Yesu Kristo, era n’ebintu byonna bye yalaba. Omukisa eri oyo asoma, n’abo abawulira ebigambo by’obunnabbi buno, ne bakuuma ebyo ebiwandiikiddwa omuli; kubanga ekiseera kiri kumpi. Okubikkulirwa 1:1-3.
Notice that when Malachi employs Elijah as a symbol, he includes a direct reference to commandment keeping.
Tegeera nti Malaki bw’akozesa Eriya ng’ekifaananyi, ayogerako mu butereevu ku kuuma ebiragiro.
Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:4–6.
Mujjukirenga amateeka ga Musa omuddu wange, ge namulagira e Horebu ku lwa Isirayiri yonna, wamu n’ebiragiro n’emisango. Laba, ndibatumira Eriya nnabbi, ng’olunaku olukulu era olw’entiisa olwa Mukama tekunnaba kutuuka: Era alikyusa emitima gy’abataata eri abaana, n’emitima gy’abaana eri bataata baabwe, alyoke aleme nze okujja ne nkuba ensi n’ekikolimo. Malaki 4:4-6.
These three verses are the last of the Old Testament, and contain the final promise of the Old Testament as well as an emphasis on keeping the ten commandments. There are seven “blessings” in the book of Revelation and the final one is a blessing upon those who keep the ten commandments.
Ebigambo ebisatu ebyo bye bya nkomerero mu Endagaano Enkadde, era birimu okusuubiza okw’enkomerero kw’Endagaano Enkadde era ne bikaza ennyo eky’okukuuma Amateeka Ekkumi. Waliwo ‘emikisa’ musanvu mu kitabo ky’Okubikkulirwa era ogw’enkomerero guli mukisa eri abo abakuuma Amateeka Ekkumi.
I am Alpha and Omega, the beginning and the end, the first and the last. Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. Revelation 22:13, 14.
Nze Alufa n’Oomega, omutandikwa n’enkomerero, owasooka n’owasemba. Balina omukisa abo abakola ebiragiro bye, balyoke babe n’obuyinza ku muti gw’obulamu, era bayingire mu kibuga nga bayita mu miryango gyakyo. Okubikkulirwa 22:13, 14.
The last promise in the Old Testament informs us to “Remember” the ten commandments, but in so doing it emphasizes the one commandment that includes the command to “remember.”
Ekisuubizo ekisembayo mu Endagaano Enkadde kitulagira 'Mujjukire' Ebiragiro Ekkumi, naye bwe kityo kissa essira ku kiragiro ekimu ekirimu ekiragiro ekigamba nti 'Mujjukire'.
Remember the sabbath day, to keep it holy. Six days shalt thou labour, and do all thy work: But the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it. Exodus 20:8–11.
Jjukira olunaku olwa Ssabbiiti okulukuuma lutukuvu. Mu nnaku mukaaga onookola emirimu gyo gyonna; naye olunaku olw’omusanvu lwe Ssabbiiti ya Mukama Katonda wo: olwo tokola mulimu gwonna, ggwe, newaakubadde mutabani wo newaakubadde muwala wo, omuddu wo omusajja newaakubadde omuddu wo omukazi, wadde ente zo, wadde omugenyi ali mu miryango gyo: kubanga mu nnaku mukaaga Mukama yakola eggulu n’ensi, n’ennyanja, n’ebintu byonna ebiri mu byo, era yawummula olunaku olw’omusanvu: kyenava Mukama yawa omukisa olunaku olwa Ssabbiiti, n’alutukuza. Okuvayo 20:8-11.
The last promise in both the Old and New Testaments emphasizes the commandments of God with a special emphasis on the seventh-day Sabbath. Malachi says to “remember” and John informs us you are blessed for doing so. The seventh-day Sabbath commemorates God’s creation and his creative power. The Sabbath also becomes the point of controversy in the last days of earth’s history. When John records the “blessing” upon those who do his commandments, he is simply recording what Jesus, the Alpha and Omega, the beginning and ending, the first and the last proclaimed. Therefore, the last promise of the New Testament has to do with the Seventh-day Sabbath and also the attribute of divinity that identifies the end by the beginning.
Ekirayiro eky’enkomerero, nga kiri mu Endagaano Enkadde era ne mu Empya, kisimbawo nnyo ebiragiro bya Katonda, nga kisaamu ekitiibwa eky’enjawulo ku Ssabbiiti ey’olunaku olw’omusanvu. Malaki agamba nti ‘mujjukirenga,’ ate Yokaana atutegeeza nti abo abakikola babeerwa omukisa. Ssabbiiti ey’olunaku olw’omusanvu ejjukiza okutonda kwa Katonda n’obuyinza bwe obw’okutonda. Era Ssabbiiti y’efuuka omutwe gw’enkaayana mu nnaku ez’oluvannyuma mu byafaayo by’ensi. Bwe Yokaana awandiika ‘omukisa’ ku abo abakola ebiragiro bye, aba ng’awandiika byennyini bye Yesu, Alfa ne Omega, entandikwa n’enkomerero, asooka n’asembayo, yalangirira. Noolwekyo, ekirayiro eky’enkomerero eky’Endagaano Empya kikwatagana ne Ssabbiiti ey’olunaku olw’omusanvu era ne ku kisaanyizo ky’obwa-Katonda ekiraga enkomerero okuva ku ntandikwa.
The first truth mentioned in Genesis, which means beginnings identifies the Creator, the creation and a special emphasis on the Sabbath. Taken together, line upon line the beginning of the Old Testament and the end of the both the Old and New Testaments emphasize God as the Creator, the Ten Commandments, the Sabbath commandment and that Jesus is the beginning and end.
Ensonga entuufu esooka eyogerwako mu kitabo ky’Olubereberye, ekitegeeza entandikwa, eraga Omutonzi n’obutonde, era ne kussa essira ennyo ku Ssabbiiti. Nga bitwaliddwa wamu, olunyiriri ku lunyiriri, entandikwa ya Endagaano Enkadde n’enkomerero ya Endagaano Enkadde n’Endagaano Empya byombi bissa essira ku Katonda nga ye Omutonzi, ku Amateeka Ekkumi, ku tteeka lya Ssabbiiti, era nti Yesu ye ntandikwa n’enkomerero.
Elijah the prophet is employed by Malachi as a symbol in the last promise of the Old Testament and he was the prophet who confronted Jezebel and Ahab. The book of Revelation employs Jezebel as a symbol of the papacy and ten kings as a symbol of the United Nations. Elijah’s confrontation with Ahab and Jezebel represents the one hundred and forty-four thousand’s confrontation with the United Nations, empowered by the United States and directed by the papacy. As king of the ten northern tribes of Israel Ahab represented the ruling power over ten tribes, thus typifying the United States (Ahab) empowering the United Nations (ten tribes or ten kings in Revelation seventeen) to do the persecution of Sabbath-keepers for the Papacy (Jezebel). When Malachi uses Elijah to represent a message that comes before the great and dreadful day of the Lord, Elijah represents those who are persecuted by modern Rome (the dragon, the beast and the false prophet) as he was persecuted by Jezebel for three and a half years. Emphasizing the Sabbath by employing the word “remember” in Malachi 4:4 adds the Sunday law crisis to the prophetic scenario illustrated by Malachi.
Eriya nnabbi akozesebwa Malaki ng’akabonero mu kusuubiza okw’enkomerero kw’Endagaano Enkadde, era ye nnabbi eyayimirira mu maaso ga Yezebali ne Akabu. Ekitabo ky’Okubikkulirwa kikozesa Yezebali ng’akabonero k’obufuga bwa Papa, ate ne bakabaka kkumi ng’akabonero k’Amawanga Amagatte. Okuyimirira kwa Eriya mu maaso ga Akabu ne Yezebali kuwakirira okunaayana kw’emitwalo kkumi n’ena n’enkumi nnya n’Amawanga Amagatte, nga gafunye amaanyi okuva mu Amerika eya Amagatte era nga gakulembeddwa obufuga bwa Papa. Nga kabaka w’ebika kkumi eby’obukiikakkono bya Isirayiri, Akabu yaayimirira obuyinza obufuga ebika kkumi; era bwe kityo ne kifuuka ekifaananyi ekiraga Amerika eya Amagatte (Akabu) ng’egiwa Amawanga Amagatte amaanyi (ebika kkumi oba bakabaka kkumi mu Okubikkulirwa ekkumi n’omusanvu) okukola okubonyaabonya kw’abakuuma Ssabbiiti ku lwa Obufuga bwa Papa (Yezebali). Bwe Malaki akozesa Eriya okuwakirira obubaka obujja okusooka nga tekunnaba kutuuka olunaku olukulu era olw’entiisa lwa Mukama, Eriya ayimirira abo ababonyabonyezebwa Roma ya mulembe guno (omusota, ekisolo n’annabbi w’obulimba), nga bwe yabonyabonyezebwa Yezebali okumala emyaka esatu n’ekitundu. Okussaako essira ku Ssabbiiti nga akozezza ekigambo “mujjukire” mu Malaki 4:4 kwongerako ekikangabwa ky’etteeka lya Sande ku kifaananyi ky’obunnabbi Malaki kye yalaga.
Much more needs to be added to the consideration of the truths that are conveyed by comparing the beginning of the Old Testament with the end of the Old Testament, and then comparing the beginning of the Bible with the end of the Bible. In Genesis we have the Creator, creation and the Sabbath that commemorates the creation. In Malachi we have the Sabbath commandment identified as the crisis issue that leads to the close of human probation and the seven last plagues, or as Malachi calls it, “the great and dreadful day of the Lord.” Elijah represents God’s people who present the third angel’s message to a dying world.
Okulowooza ku mazima agava mu kufananiriza entandikwa y’Endagaano Enkadde n’enkomerero yaayo, ate n’entandikwa ya Baibuli n’enkomerero yaayo, kwetaaga okwongerwako ebirala bingi. Mu Olubereberye tulabamu Omutonzi, okutonda, ne Ssabbiiti ey’okujjukira okutondebwa. Mu Malaki tulabamu ekiragiro kya Ssabbiiti nga ky’ensonga y’akatyabaga etwalira ku kuggwaawo kw’ekiseera ky’okugezesa kw’abantu n’ebibonoobono musanvu eby’enkomerero, oba nga Malaki bw’akiyita, “olunaku olukulu era olw’entiisa lwa Mukama.” Eriya ayimiririra abantu ba Katonda abaleeta obubaka bwa Malayika ow’okusatu eri ensi efiirayo.
“Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords.” Prophets and Kings, 715, 716.
Leero, mu mwoyo n’amaanyi ga Eriya ne Yokaana Omubatiza, abatumwa abalondebwa Katonda balabula ensi erindiridde okusalirwa omusango ku bintu eby’amaanyi eby’ekitalo ebigenda okutuuka mangu nga bikwatagana n’essaawa ezisembayo z’ekiseera ky’ekisa n’okulabika kwa Kristo Yesu nga Kabaka w’abakabaka era Mukama w’abakama. Bannabbi n’Abakabaka, 715, 716.
The beginning of the Bible which is also the beginning of the Old Testament identifies the same story as the end of both Testaments, but each beginning and ending has its own truth to emphasize and contribute to the message. In Genesis the focus is on the activities of God, in Malachi the focus is on the message that warns of the coming crisis. The end of Revelation identifies the Alpha and Omega. In the first book of the New Testament, we read the following.
Entandikwa ya Baibuli, era nga ye n’entandikwa y’Endagaano Enkadde, eraga obubaka bumu nga bwe buli ku nkomerero y’Endagaano zombi, naye buli ntandikwa n’ekkomerero birina amazima gaabyo ag’okunywezebwa era aga gattibwa ku bubaka. Mu Olubereberye essira liri ku mirimu gya Katonda, ate mu Malaki liri ku bubaka obulabula ku buzibu obw’amaanyi obugenda okujja. Ekkomerero ly’Okubikkulirwa liraga Alufa n’Omega. Mu kitabo ekisooka ky’Endagaano Empya, tusoma bino wammanga.
The book of the generation of Jesus Christ, the son of David, the son of Abraham.
Ekitabo ky’obuzaale bwa Yesu Kristo, omwana wa Dawudi, omwana wa Ibulayimu.
Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren; And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram; And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon; And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse; And Jesse begat David the king; and David the king begat Solomon of her that had been the wife of Urias; And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa; And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias; And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias; And Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias; And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon: And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel; And Zorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor; And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud; And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob; And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ.
Abraham yazaala Isaac; ne Isaac yazaala Jacob; ne Jacob yazaala Judas n’ab’eganda lye; Ne Judas yazaala Phares ne Zara ku Thamar; ne Phares yazaala Esrom; ne Esrom yazaala Aram; Ne Aram yazaala Aminadab; ne Aminadab yazaala Naasson; ne Naasson yazaala Salmon; Ne Salmon yazaala Booz ku Rachab; ne Booz yazaala Obed ku Ruth; ne Obed yazaala Jesse; Ne Jesse yazaala David kabaka; ne David kabaka yazaala Solomon ku eyali mukazi wa Urias; Ne Solomon yazaala Roboam; ne Roboam yazaala Abia; ne Abia yazaala Asa; Ne Asa yazaala Josaphat; ne Josaphat yazaala Joram; ne Joram yazaala Ozias; Ne Ozias yazaala Joatham; ne Joatham yazaala Achaz; ne Achaz yazaala Ezekias; Ne Ezekias yazaala Manasses; ne Manasses yazaala Amon; ne Amon yazaala Josias; Ne Josias yazaala Jechonias n’ab’eganda lye, mu biro bye baatwalibwa e Babulooni: Awo nga bamaze okutwalibwa e Babulooni, Jechonias yazaala Salathiel; ne Salathiel yazaala Zorobabel; Ne Zorobabel yazaala Abiud; ne Abiud yazaala Eliakim; ne Eliakim yazaala Azor; Ne Azor yazaala Sadoc; ne Sadoc yazaala Achim; ne Achim yazaala Eliud; Ne Eliud yazaala Eleazar; ne Eleazar yazaala Matthan; ne Matthan yazaala Jacob; Ne Jacob yazaala Joseph, bba wa Maryamu, mu gwe Yesu yazaalibwa, ayitibwa Kristo.
So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations.
Bw’atyo okuva Ibulayimu okutuuka Dawudi waliwo emizadde kkumi n’ennya; era okuva Dawudi okutuusa ku kutwalibwa e Babulooni waliwo emizadde kkumi n’ennya; era okuva ku kutwalibwa e Babulooni okutuuka Kristo waliwo emizadde kkumi n’ennya.
Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily. But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost.
Kale okuzaalibwa kwa Yesu Kristo kwali bwe kutyo: nyina Maliya yali asuubiziddwa Yusufu, naye nga tebanaba kugatta wamu, n’alabika ng’ali lubuto olw’Omwoyo Omutukuvu. Awo Yusufu, bba we, ng’omuntu mutuukirivu era nga tayagala kumwolesa mu lwatu, n’alowooza okumuleka mu kyama. Naye bwe yali ng’alowooza ku bintu ebyo, laba, malayika wa Mukama n’amulabikira mu kirooto, n’amugamba nti, Yusufu, omwana wa Dawudi, totya kutwala Maliya omukyala wo: kubanga ekiri mu lubuto lwe kiva mu Mwoyo Omutukuvu.
And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins. Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife: And knew her not till she had brought forth her firstborn son: and he called his name JESUS. Matthew 1:1–25.
Anaazaala omwana wa bulenzi, era ggwe onoomutuuma erinnya Yesu; kubanga alokola abantu be okuva mu bibi byabwe. Era byonna bino byabaawo, okutuukiriza ekyayogerwa Mukama n’ayita mu nnabbi, nti, Laba, omuwala atamanyiddwa musajja anaba n’omwana mu lubuto, era anaazaala omwana wa bulenzi, era banaamuyita erinnya lye Emmanuel, ekivvuunulwa nti, Katonda ali naffe. Awo Yoseefu bwe yava mu tulo n’akola nga malayika wa Mukama bwe yamulagira, n’atwala omukyala we; era teyamumanya okutuusa lwe yazaala omwana we omubereberye w’obulenzi; n’amutuuma erinnya Yesu. Matayo 1:1-25.
The beginning of the New Testament agrees with the beginning and ending of the Old Testament and the ending of the New Testament for it emphasizes God’s creative power, for the power Christ employed to create all things in six days is the identical power He uses to “save his people from their sins.” The word Emmanuel, as the passage cites from the writings of Isaiah means “God with us.” He dwells within His people by combining His divinity with our humanity, and this was the very combination He accomplished when He was incarnated in Mary.
Entandikwa ya Endagaano Empya ekkirizana n’entandikwa n’enkomerero ya Endagaano Enkadde era ne n’enkomerero ya Endagaano Empya kubanga essimbikira ku Buyinza bwa Katonda obw’okutonda; kubanga obuyinza Kristo bwe yakozesa okutonda ebintu byonna mu nnaku mukaaga bwe bumu ddala n’obuyinza bw’akozesa ‘okununula abantu be okuva mu byonoono byabwe.’ Erya Emmanuel, nga bwe kyogerwa mu byawandiikibwa bya Isaaya, litegeeza ‘Katonda ali wamu naffe.’ Abeera munda mu bantu be ng’aggatta Obwakatonda bwe n’obuntu bwaffe, era kino kye kimu kennyini kye yatuukiriza bwe yafuna omubiri mu Maliya.
“Nothing less than perfect obedience can meet the standard of God’s requirement. He has not left His requirements indefinite. He has enjoined nothing that is not necessary in order to bring man into harmony with Him. We are to point sinners to His ideal of character and to lead them to Christ, by whose grace only can this ideal be reached.
Okugondera okutuukiridde kwokka kwe kuyinza okutuukiriza omutindo gw'ebyo Katonda by'asaba. Teyaleka ebyo by'asaba nga bitategerekeka. Teyalagira kintu na kimu ekitetaagibwa mu kuleeta omuntu okutegeeragana naye. Ffe tulina okulaga aboonoonyi ekifaananyi ekituukiridde ky'empisa ze, era tubatwale eri Kristo, kubanga ekisa kye kyokka kye kisobozesa okutuuka ku kifaananyi ekyo.
“The Savior took upon Himself the infirmities of humanity and lived a sinless life, that men might have no fear that because of the weakness of human nature they could not overcome. Christ came to make us ‘partakers of the divine nature,’ and His life declares that humanity, combined with divinity, does not commit sin.” Ministry of Healing, 180.
Omulokozi yetikka ku ye obunafu bw'obuntu era n'abeera obulamu obutaliimu kibi, abantu baleme okutya nti olw'obunafu bw'obuntu tebasobola okuwangula. Kristo yajja okutufuula 'abassaamu omugabo mu butonde bwa Katonda,' era obulamu bwe bulangirira nti obuntu bwe bugattiddwa n'obwa Katonda tebukola kibi. Ministry of Healing, 180.
The beginning of the New Testament identifies where, when and why Jesus took upon himself our human nature. He did so to demonstrate that human power combined with divine power does not sin. Sin is the transgression of the law, which Malachi says we are to “remember.” John informs us that those who keep the law, and therefore those who are not sinning, can enter through heavenly gates. Matthew identifies that a sinner can overcome sin, just as Christ overcame. When we have Christ within us, (the hope of glory) we have the creative power that made the universe within us. This possibility was provided by Christ choosing to enter into the human family, and for the rest of eternity becoming not only the son of God but also the son of man.
Entandikwa ya Endagaano Empya eraga wa, ddi, era lwaki Yesu yatwala ku ye obutonde bwaffe obw’obuntu. Yabikola okulaga nti amaanyi g’obuntu nga gagattiddwa wamu n’amaanyi ga Katonda tegayonoona. Ekibi kye kumenya amateeka, nga Malaki bw’agamba nti tulina ‘okujjukira’. Yokaana atutegeeza nti abo abakwata amateeka, era n’olwekyo abatayonoona, basobola okuyingira nga bayita mu miryango gy’eggulu. Matayo alaga nti omwonoonyi asobola okuwangula ekibi, nga Kristo bwe yawangula. Bwe tuba nga tulina Kristo mu ffe (essuubi ery’ekitiibwa), tuba n’amaanyi agatonda, agaatonda obutonde bwonna, nga gali mu ffe. Obusobole buno bwaleetebwa Kristo bwe yalondawo okuyingira mu kika ky’abantu, era okuva olwo okutuusa ku lubeerera ddala n’afuuka si Mwana wa Katonda yekka wabula era ne Mwana w’Omuntu.
There is a special message of truth opened up to God’s people from the book of Revelation just before the close of human probation. That special message is also Malachi’s “Elijah message” that is proclaimed just before the “dreadful day of the Lord”.
Waliwo obubaka obw’enjawulo bw’amazima obugguddwa eri abantu ba Katonda okuva mu kitabo ky’Okubikkulirwa nga tennaggwaawo obudde bw’ekigezo ky’abantu. Obubaka obwo obw’enjawulo era bwe “obubaka bwa Eriya” bwa Malaki obubuulirwa nga tennatuuka “olunaku olw’entiisa lwa Mukama”.
At the beginning of both Testaments and the end of the New Testament we have specific attributes of God identified. In Genesis He is the Creator, and at the end of Revelation He is Alpha and Omega. At the beginning of the New Testament, He becomes the son of man. And with the end of the Old Testament, we find the principle which the messenger Elijah uses to accomplish the message he would proclaim as turning the hearts of the fathers unto the children and vice-versa.
Ku ntandikwa z’Endagaano zombi, era ne ku nkomerero y’Endagaano Empya, tulaba ebiranga bya Katonda eby’enjawulo ebirambikiddwa. Mu Olubereberye ye Mutonzi, ate ku nkomerero y’Okubikkulirwa ye Alufa n’Omega. Ku ntandikwa y’Endagaano Empya, aba Omwana w’omuntu. Era ku nkomerero y’Endagaano Enkadde, tusanga ensonga ey’enkizo omubaka Eriya gy’akozesa okutuukiriza obubaka bwe: okukyusa emitima gy’abazadde eri abaana, n’egy’abaana eri abazadde.
The prophetic principle which Elijah applies to present his warning message is just what John was commanded to do in the Revelation. Elijah “shall turn the heart of the fathers to the children, and the heart of the children to their fathers,” and John was told to write the things that then were and in so doing he would simultaneously be writing the things that would come. John was used to illustrate how the principle of alpha and omega operates in the prophetic Word, and Elijah will base his message upon the same principle. When we compare the beginning of the Bible with the end of the Bible, we are comparing Old with the New. A father is the beginning of his child and the child is the ending of the father. The one hundred and forty-four thousand are the final generation of Abraham’s children, and the history where God entered into covenant with Abraham typifies the history when God renews that covenant with the one hundred and forty-four thousand.
Ensonga enkulu ey’obunnabbi Eliya gy’akozesa okuleeta obubaka bwe bw’okulabula kye kimu ddala kye Yokaana yalagirirwa okukola mu Kubikkulirwa. Eliya “alikyusa emitima gy’abakitaabwe eri abaana, n’emitima gy’abaana eri bakitaabwe,” era Yokaana yagambibwa awandiike ebyo ebyaliwo mu kiseera ekyo, era mu kukikola ng’awandiikanga wamu n’ebyo ebinaajja. Yokaana yakozesebwa okulaga engeri ensonga ya Alufa ne Oomega gy’akolera mu Kigambo eky’obunnabbi, era ne Eliya alisimba obubaka bwe ku nsonga y’emu yeeyo. Bwe tufananenya okutandika kwa Bayibuli n’enkomerero yaayo, tuba tufanananya Endagaano Enkadde n’Endagaano Empya. Kitaawe w’omwana ye ntandikwa y’omwana, ate omwana ye nkomerero ya kitaawe. Abo 144,000 be mulembe gw’enkomerero gwa baana ba Ibulayimu, era ebyafaayo mwe Katonda yayingira mu ndagaano ne Ibulayimu bifaananyiriza ebyafaayo lwe Katonda anaddamu okuzzaamu endagaano eyo n’abo 144,000.
Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all. Romans 4:16.
N’olwekyo kiri lwa kukkiriza, kiryoke kibeere ku kisa; bwe kityo okusuubiza kubeere okukakanyizibwa eri ensigo zonna; si eri abo bokka ab’amateeka, naye n’eri abo ab’okkiriza bwa Ibulayimu; ey’ali kitaffe ffe fenna. Abaroma 4:16.
The message of Elijah is representing the principle of alpha and omega, for the fathers are alpha and the children are omega. Elijah’s message would turn the hearts of the fathers to the children. Christ identified John the Baptist as Elijah and Ellen White identified William Miller as both Elijah and John the Baptist. The message of all of these representative men was represented as turning the hearts of the fathers to the children and vice-versa. That work represents the effect of the message in turning men’s hearts to their heavenly Father, but it means more, for it is a symbol of the work. In Bible prophecy symbols have more than one meaning and must be identified by context.
Obubaka bwa Eriya bulaga ensonga ya ntandikwa n’enkomerero, kubanga abataata be ntandikwa n’abaana be nkomerero. Obubaka bwa Eriya buddiza emitima gy’abataata eri abaana. Kristo yalaga nti Yokaana Omubatiza ye Eriya, era Ellen White yalaga nti William Miller ye byombi, Eriya ne Yokaana Omubatiza. Obubaka bw’abasajja bano abakiikirira bwalabikibwa nga buddiza emitima gy’abataata eri abaana n’egy’abaana eri abataata. Omulimu ogwo gulaga ekivamwo ky’obubaka mu kuddiza emitima gy’abantu eri Kitaabwe ow’eggulu, naye kitegeeza ebisingawo, kubanga kiri akabonero k’omulimu. Mu bunabbi bwa Bayibuli, ebyafaananibwa biba n’entegeeza ezisinga emu era bitegeerekebwa ng’osinziira ku mbeera y’ebigambo.
“What was it that made John the Baptist great? He closed his mind to the mass of tradition presented by the teachers of the Jewish nation, and opened it to the wisdom which comes from above. Before his birth the Holy Spirit testified of John: ‘He shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost…. And many of the children of Israel shall he turn to the Lord their God. And he shall go before Him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.’ Luke 1:15–17.” Counsels to Parents, Teachers and Students, 445.
Kiki ekyamufuula Yokaana Omubatiza omukulu? Yaggalawo omutima gwe eri obungi bw’ennono obwawalagibwa abayigiriza b’eggwanga ly’Abayudaaya, n’aguggulawo eri amagezi agava waggulu. Ng’atanazaalibwa, Omwoyo Omutukuvu yawa obujulizi ku Yokaana nti: 'Aliba mukulu mu maaso ga Mukama, era teyanywa mwenge newankubadde ekyokunywa ekitamiiza; era ajjuzibwa Omwoyo Omutukuvu... Era abangi ku baana ba Isirayiri alibakomyawo eri Mukama Katonda waabwe. Era aligenda mu maaso ge mu mwoyo n’amaanyi ga Eriya, okukyusa emitima gy’abazadde eri abaana, n’abajeemu eri amagezi g’abatuukirivu; okutegekera Mukama abantu abategekeddwa.' Lukka 1:15-17." Ebiragiriro eri Abazadde, Abayigiriza n’Abayizi, 445.
The message is designed that those who choose to hear will turn their hearts unto the Heavenly Father, yet the primary prophetic principle that will be used to convey the warning message will be that Christ is the Alpha and Omega, the first and the last, the beginning and ending. The Elijah message is based upon the presentation of God’s prophetic Word from the perspective that Jesus Christ is the Word of God, and the rules that govern the Bible are also attributes of His character.
Obubaka butegekedwa mu ngeri nti abo abalondawo okuwulira banaakyusa emitima gyabwe eri Kitaffe ow’omu ggulu, naye omulamwa omukulu gw’obunnabbi ogunakozesebwa okutuusa obubaka bw’okulabula gunaabeera nti Kristo ye Alufa ne Omega, Ow’osooka n’Ow’oluvannyuma, Entandikwa n’Enkomerero. Obubaka bwa Eriya buzimbiddwa ku kunnyonnyola Ekigambo kya Katonda eky’obunnabbi nga kusinziira ku ndowooza nti Yesu Kristo ye Kigambo kya Katonda, era amateeka agafuga Baibuli nabyo bibeera ebiranga obuntu bwe.
“The law of God is as sacred as God Himself. It is a revelation of His will, a transcript of His character, the expression of divine love and wisdom. The harmony of creation depends upon the perfect conformity of all beings, of everything, animate and inanimate, to the law of the Creator. God has ordained laws for the government, not only of living beings, but of all the operations of nature. Everything is under fixed laws, which cannot be disregarded. But while everything in nature is governed by natural laws, man alone, of all that inhabits the earth, is amenable to moral law. To man, the crowning work of creation, God has given power to understand His requirements, to comprehend the justice and beneficence of His law, and its sacred claims upon him; and of man unswerving obedience is required.” Patriarchs and Prophets, 53.
Etteeka lya Katonda litukuvu nga Katonda yennyini. Lye kubikkulirwa kw’ebyo by’ayagala, lye ekifaananyi ky’empisa ye, era ly’okulaga okwagala n’amagezi g’Obwakatonda. Okukkanya mu byatondebwa kusinziira ku kugoberera mu butuukirivu kwa buli ekiramu n’ekitali kiramu ku tteeka ly’Omutonzi. Katonda yateekawo amateeka ag’okulamulira, si ga biramu byokka, naye era ga nkola zonna ez’obutonde. Byonna biri wansi w’amateeka agateereddwawo agatasoboka kwewalirwa. Naye ng’ebintu byonna mu butonde bifugibwa mateeka g’obutonde, omuntu yekka ku byonna ebituula ku nsi afugibwa era avunaanibwa wansi w’etteeka ly’empisa. Eri omuntu, ekisingira ddala mu byatondebwa, Katonda yamuwadde obuyinza okutegeera ebiragiro bye, okutegeera obwenkanya n’obugaso bw’etteeka lye, n’obuvunaanyizibwa obutukuvu lye limuteekako; era ku muntu obuwulize obutakyuka bwetaagibwa. Bajjajja n’Abannabbi, 53.
Everything (and this would include the Bible, for the Bible is something and if it is something, then it is part of everything) is under fixed laws. The Bible has fixed laws or rules that govern its correct interpretation. One of those rules is that the Bible identifies the end of a thing with the beginning of a thing. Jesus is the Word of God, and He is the first and the last, and it’s a “fixed law” and an attribute of His character.
Byonna (era kino kirimu ne Bayibuli, kubanga Bayibuli kintu, era bwe kiba kintu, kiba mu byonna) biri wansi w’amateeka agateekeddwawo, agatakyuka. Bayibuli erina amateeka agatakyuka oba ebiragiro ebifuga okunnyonnyolwa kwayo obutuufu. Omu ku mateeka ago gamba nti Bayibuli egatta enkomerero y’ekintu n’entandikwa y’ekintu kye kimu. Yesu ye Kigambo kya Katonda, era ye asooka era ye asembayo, era kino kye “tteeka eriteekeddwawo” era kye kimu ku bintu ebiraga obutonde bwe.
We used this introduction of Elijah to show that the beginning and ending of both the Old and New Testaments agree. The ending of the Bible, which is also the end of the book of Revelation also agrees with the beginning of Revelation. Five witnesses to the same truths based upon the principle which is an attribute of God’s character that God’s Word always illustrates the end of a thing with the beginning of that thing. This reality is part of what it means that Jesus Christ is the Alpha and Omega.
Twakozesa okunnyonnyola kuno ku Eriya okulaga nti entandikwa n’enkomerero ezombi ez’Endagaano Enkadde n’Endagaano Empya bikwatagana. Enkomerero ya Baibuli, ekyongera okuba nkomerero y’ekitabo ky’Okubikkulirwa, nayo ekwatagana n’entandikwa y’Okubikkulirwa. Abajulizi bataano ku mazima gageemu, nga beesigamiziddwa ku tteeka eriraga ekikula kya Katonda nti Ekigambo kya Katonda bulijjo kiraga enkomerero y’ekintu mu ntandikwa y’ekintu ekyo. Obutuufu buno kimu ku kye kitegeeza nti Yesu Kristo ye Alufa ne Omega.
“To the apostle John on the isle of Patmos were opened scenes of deep and thrilling interest in the experience of the church. Subjects of intense interest and vast importance were presented to him in figures and symbols, that the people of God might become intelligent concerning the perils and conflicts before them. The history of the Christian world to the very close of time was revealed to John. With great clearness he saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing message which is to ripen the harvest of earth, either as sheaves for the heavenly garner, or as fagots for the fires of the last day.
Eri Yokaana omutume, eyali ku kizinga kya Patimo, waggulirwawo ebirabirizo eby’obuzito era eby’asinziisizza omutima, ebikwata ku mugendo gw’ekkanisa. Ensonga ez’ewunyisa nnyo era ez’obukulu obw’enjawulo zaamuteekebwako mu bifaananyi n’obubonero, bw’atyo abantu ba Katonda balyoke bammanye obulabe n’entalo ebiri mu maaso gaabwe. Ebyafaayo by’ensi y’Abakristaayo okutuuka ddala ku nkomerero y’ebiseera byalabisibwa Yokaana. Mu bweyolefu bungi yalaba ekifo ky’abantu ba Katonda, obulabe, entalo, n’okununulibwa kwabwe okw’enkomerero. Yawandiika obubaka obuggalawo obugenda okutuukiriza okukungulwa kw’ensi, nga abamu bajja okuba ng’empeke ez’okuterekebwa mu materekero ag’omu ggulu, ate abalala ng’emikuta gy’emiti egy’okwokebwa mu muliro gw’olunaku olw’enkomerero.
“In vision John beheld the trials which God’s people would endure for the truth’s sake. He saw their unyielding firmness in obeying the commandments of God, in the face of the oppressive powers that sought to force them into disobedience, and he saw their final triumph over the beast and his image.
Mu kwolesebwa, Yokaana yalaba ebigezo abantu ba Katonda bye bandiyitamu ku lwa mazima. Yalaba obunywevu bwabwe obutakkakkana mu kugondera amateeka ga Katonda, nga bayimiridde mu maaso g’obuyinza obunyigiriza obwagezaako okubasindika mu butagondera, era n’alaba obuwanguzi bwabwe obusembayo ku nsolo n’ekifaananyi kyayo.
“Under the symbols of a great red dragon, a leopard-like beast, and a beast with lamblike horns, the earthly governments which would especially engage in trampling upon God’s law and persecuting His people, were presented to John. The war is carried on till the close of time. The people of God, symbolized by a holy woman and her children, were represented as greatly in the minority. In the last days only a remnant still existed. Of these John speaks as they ‘which keep the commandments of God, and have the testimony of Jesus Christ.’
Obufuzi obw’ensi obwaddenga bulinnyirira etteeka lya Katonda ne bubonyaabonya abantu be byaalabisibwa eri Yokaana mu bifaananyi by’ejjoka eddene ery’omumyufu, ensolo ng’engo, n’ensolo erina enteeko ng’omwana gw’endiga. Olutalo lugenda mu maaso okutuusa ku nkomerero y’ebiseera. Abantu ba Katonda, abakiikirizibwa ng’omukazi omutukuvu n’abaana be, baalabikibwa nga batono nnyo. Mu nnaku ez’enkomerero, ekitundu ekitono ekyasigalawo kye kyokka kye kyaliwo. Ku abo Yokaana ayogera nti, ‘abakuuma ebiragiro bya Katonda, era abalina obujulirwa bwa Yesu Kristo.’
“Through paganism, and then through the Papacy, Satan exerted his power for many centuries in an effort to blot from the earth God’s faithful witnesses. Pagans and papists were actuated by the same dragon spirit. They differed only in that the Papacy, making a pretense of serving God, was the more dangerous and cruel foe. Through the agency of Romanism, Satan took the world captive. The professed church of God was swept into the ranks of this delusion, and for more than a thousand years the people of God suffered under the dragon’s ire. And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns. The beasts preceding it had risen from the sea, but this came up out of the earth, representing the peaceful rise of the nation which is symbolized. The ‘two horns like a lamb’ well represent the character of the United States Government, as expressed in its two fundamental principles, Republicanism and Protestantism. These principles are the secret of our power and prosperity as a nation. Those who first found an asylum on the shores of America rejoiced that they had reached a country free from the arrogant claims of popery and the tyranny of kingly rule. They determined to establish a government upon the broad foundation of civil and religious liberty.
Ng’ayita mu bupagani, era oluvannyuma ng’ayita mu Obwami bwa Paapa, Sitaani yakozesa amaanyi ge okumala ebikumi by’emyaka bingi ng’agezaako okusangula ku nsi abajulizi ba Katonda abeesigwa. Abapagani n’abawagizi b’Obwami bwa Paapa baakubirizibwa omwoyo gumu gw’omusota. Baalina enjawulo emu yekka: Obwami bwa Paapa, nga bwe bweegamba nti buweereza Katonda, bwabadde omulabe ow’akabi ennyo era omukambwe okusinga. Ng’akozesa Romanisimu, Sitaani n’akwata ensi n’agissa mu busibe. Ekkanisa eyeyita ya Katonda yanyigirizibwa n’eyungibwa ku lulwo lwa bulimba buno, era okumala emyaka egisukka mu lukumi abantu ba Katonda ne babonaabona wansi w’obusungu bw’omusota. Era bwe kyatuuka Obwami bwa Paapa nga bwanyagiddwa amaanyi gaabwo, ne busindikirizibwa okukomya okutulugunya, Yokaana n’alaba amaanyi mapya nga gavaayo okuddamu eddoboozi ly’omusota, ne gatwala mu maaso omulimu gwe gumu ogw’enkambwe era oguwenyooma. Amaanyi ago, agasembayo agaanaalwana n’ekkanisa n’amateeka ga Katonda, gaasimbiddwa mu kifaananyi ky’ekisolo ekirina ennyanga ng’eza mwana gw’endiga. Ebisolo ebyaliwo nga tekyajja byava mu nnyanja, naye kino kyava mu nsi, nga kiraga okweyimusa mu mirembe kw’eggwanga erirerobozebwa. ‘Ennyanga ebbiri ng’eza mwana gw’endiga’ ziraga bulungi engeri ya Gavumenti ya United States, nga bwe zirambulwa mu misimbu gyayo ebiri egyasookerwako, Republicanism ne Protestantism. Emisimbu gino kye kyama ky’amaanyi gaffe n’enkulaakulana yaffe ng’eggwanga. Abo abaasooka okufuna obuddukiriro ku lubalama lwa Amerika baasanyuka kubanga baatuuka mu nsi ey’eddembe okuva mu ebiteeso eby’ekyejo eby’Obwami bwa Paapa n’obukambwe bw’obufuzi bw’obwakabaka. Ne basalawo okuteekawo gavumenti ku musingi omugazi ogw’eddembe ly’obwannansi n’ery’eddiini.
“But the stern tracing of the prophetic pencil reveals a change in this peaceful scene. The beast with lamblike horns speaks with the voice of a dragon, and ‘exerciseth all the power of the first beast before him.’ Prophecy declares that he will say to them that dwell on the earth that they should make an image to the beast, and that ‘he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads; and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.’ Thus Protestantism follows in the steps of the Papacy.
Naye empandiika ennywevu ey’ekkalamu ey’obunnabbi elaga okukyuka mu mbeera eno ey’emirembe. Ensolo eri n’amayembe ag’afaanana ng’ag’omwana gw’endiga ayogera n’eddoboozi ly’eddagoni, era ‘akola mu buyinza bwonna bw’ensolo eyasooka mu maaso ge.’ Obunnabbi bugamba nti aligamba abo ababeera ku nsi nti bakole ekifaananyi ky’ensolo, era ‘aleetera bonna, abatono n’abakulu, abagagga n’abaavu, ab’eddembe n’abaaddu, okufuna akabonero ku mukono gwabwe ogwa ddyo, oba ku kyenyi kyabwe; era nti tewali asobola kugula newaakubadde okutunda, wabula oyo alina akabonero, oba erinnya ly’ensolo, oba omuwendo gw’erinnya lye.’ Bw’atyo ObuProtestanti bugoberera mu bigere by’Obwa Papa.
“It is at this time that the third angel is seen flying in the midst of heaven, proclaiming: ‘If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of His indignation.’ ‘Here are they that keep the commandments of God, and the faith of Jesus.’ In marked contrast to the world stands the little company who will not swerve from their allegiance to God. These are they of whom Isaiah speaks as repairing the breach which had been made in the law of God, they who are building the old waste places, raising up the foundation of many generations.
Mu kiseera kino malayika ow’okusatu alabibwa ng’abuuka mu bbanga, ng’ayogerera n’eddoboozi ddene nti: ‘Omuntu yenna asinzanga ensolo n’ekifaananyi kyayo, era n’akkiriza akabonero kwayo ku kyenyi kye oba ku mukono gwe, ye alinywanga ku wayini ey’obusungu bwa Katonda, eyasuuliddwa nga temuli kya kumuzaamu mu kikopo ky’obusungu bwe.’ ‘Wano we bali abakuuma amateeka ga Katonda n’okukkiriza kwa Yesu.’ Mu ngeri eyawukana ddala ku nsi, wayimiridde ekibiina ekitono ekitavundumbira ku bwesigwa bwakyo eri Katonda. Bano be bo Isaaya bw’ayogerako ng’abazzaawo ekituli ekyali kimenyeseddwa mu mateeka ga Katonda, abo abazimba ebifo ebikadde ebyali byazikirira, nga bayimusa emisingi gy’emizadde mingi.
“The most solemn warning and the most awful threatening ever addressed to mortals is that contained in the third angel’s message. The sin that calls down the wrath of God unmixed with mercy must be of the most heinous character. Is the world to be left in darkness as to the nature of this sin?—Most assuredly not. God does not deal thus with His creatures. His wrath is never visited upon sins of ignorance. Before His judgments are brought upon the earth, the light in regard to this sin must be presented to the world, that man may know why these judgments are to be inflicted, and may have opportunity to escape them.
Okulabula okusinga obukulu n’okutyaana okw’entiisa okusinga ddala, okwo okwogereddwa eri abantu abafa, kuli mu bubaka bw’omulayika ow’okusatu. Ekibi ekireeta Katonda okusuula obusungu bwe obutagattiddwa na kisa, kiba kya kibi ekikambwe ennyo ekisukkiridde. Ensi esigale mu kizikiza ku ngeri y’ekibi kino? Nedda ddala. Katonda takolagana atyo n’ebitonde bye. Obusungu bwe tebutuusibwa ku bibi eby’obutamanyi. Ng’amasango ge tegannaleetebwa ku nsi, ekitangaala ekikwata ku kibi kino kirina okulabisibwa eri ensi, abantu balyoke bamanye lwaki amasango gano ganaatuusibwa, era babe n’omukisa ogw’okubiwonya.
“The message containing this warning is the last to be proclaimed before the revelation of the Son of man. The signs which He Himself has given declare His coming to be near at hand. For well-nigh forty years has the message of the third angel been sounding. In the issue of the great contest two parties are developed, those who ‘worship the beast and his image,’ and receive his mark, and those who receive ‘the seal of the living God,’ who have the Father’s name written in their foreheads. This is not a visible mark. The time has come when all who have an interest in their soul’s salvation should earnestly and solemnly inquire, What is the seal of God? and what is the mark of the beast? How can we avoid receiving it?
Obubaka obulimu okulabula kuno bwe bwa nkomerero okulangirizibwa nga tekinnabaawo okwevumbula kw’Omwana w’omuntu. Obubonero bye Yennyini yawa bulaga nti okujja kwe kusemberedde nnyo. Obubaka bw’omulayika ow’okusatu bumaze okuwulirwa okumpi n’emyaka amakumi ana. Mu nkomerero y’olutalo olukulu muvaamu ebibiina bibiri: abo abasinza ensolo n’ekifaananyi kyayo, era ne bateekebwako akabonero kayo; n’abo abateekebwako “akabonero ka Katonda omulamu,” abalina erinnya lya Kitaawe liwandiikiddwa ku mitwe gyabwe. Akabonero kano tekalabika. Ekiseera kituuse nga bonna abalina essuubi mu bulokozi bw’emmeeme zaabwe balina okubuuzisa n’obunyiikivu n’ekitiibwa nti, Akabonero ka Katonda kye ki? era akabonero k’ensolo kye ki? Tunaakyeewala tutya okuteekebwako akabonero ako?
“The seal of God, the token or sign of His authority, is found in the fourth commandment. This is the only precept of the Decalogue that points to God as the Creator of the heavens and the earth, and clearly distinguishes the true God from all false gods. Throughout the Scriptures the fact of God’s creative power is cited as proof that He is above all heathen deities.
Akabonero ka Katonda, akalaga obuyinza bwe, kasangibwa mu kiragiro eky’okuna. Kino kye kiragiro kyokka mu Ebiragiro Ekkumi ekiraga Katonda nga Omutonzi w’eggulu n’ensi, era mu bulambulukufu kiyawula Katonda ow’amazima okuva ku bakatonda bonna ab’obulimba. Mu Byawandiikibwa Ebitukuvu byonna, obuyinza bwa Katonda obutonda buleetebwa ng’obujulizi nti asinga obukulu ku bakatonda bonna b’abapagani.
“The Sabbath enjoined by the fourth commandment was instituted to commemorate the work of creation, thus to keep the minds of men ever directed to the true and living God. Had the Sabbath always been kept, there would never have been an idolater, an atheist, or an infidel. The sacred observance of God”s holy day would have led the minds of men to their Creator. The things of nature would have brought Him to their remembrance, and they would have borne witness to His power and His love. The Sabbath of the fourth commandment is the seal of the living God. It points to God as the Creator, and is the sign of His rightful authority over the beings He has made.
Olunaku olw’Okwewummula olwalagiribwa mu kiragiro eky’okuna lwateekebwawo okujjukira omulimu ogw’okutonda, era mu ngeri eyo okukuuma emitima gy’abantu nga bulijjo gituusibwa eri Katonda ow’amazima era omulamu. Singa Olunaku olw’Okwewummula lukuumibwanga bulijjo, tewandibaddeko n’omu asinza ebifaananyi, omutakkiriza nti waliwo Katonda, oba atakkiriza ddiini. Okukuuma mu butukuvu olunaku olutukuvu lwa Katonda wanditadde emitima gy’abantu eri Omutonzi waabwe. Ebintu eby’obutonde byandimujjukizza mu mitima gyabwe, era byandiwadde obujulizi ku buyinza bwe n’okwagala kwe. Olunaku olw’Okwewummula olw’ekiragiro eky’okuna kye kasikizo ka Katonda omulamu. Lulaga Katonda ng’Omutonzi, era luba akabonero k’obuyinza bwe obutuufu ku biramu by’aatonda.
“What, then, is the mark of the beast, if it is not the spurious sabbath which the world has accepted in the place of the true?
Kale, akabonero k’ensolo ke ki, singa si Ssabbiiti ey’obulimba gye ensi ekirizze mu kifo ky’ey’amazima?
“The prophetic declaration that the Papacy was to exalt itself above all that is called God, or that is worshiped, has been strikingly fulfilled in the changing of the Sabbath from the seventh to the first day of the week. Wherever the papal Sabbath is honored in preference to the Sabbath of God, there the man of sin is exalted above the Creator of heaven and earth.
Okulabula kw'obunnabbi nti Obwa Paapa bwandyeegulumiza waggulu w'ebintu byonna ebiyitibwa Katonda oba ebisinzibwa, kituukiriziddwa mu ngeri ey'ekitalo mu kukyusibwa kwa Sabat okuva ku lunaku olw'omusanvu okufuuka olunaku olwasooka olw'wiiki. Wonna we waweebwa ekitiibwa Sabat eya Paapa okusinga Sabat ya Katonda, eyo omusajja w'ekibi agulumizibwa okusinga Omutonzi w'eggulu n'ensi.
“Those who assert that Christ changed the Sabbath are directly contradicting His own words. In His Sermon on the Mount He declared: ‘Think not that I am come to destroy the law, or the prophets; I am not come to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in nowise pass from the law, till all be fulfilled. Whosoever, therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven; but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.’
Abo abagamba nti Kristo yakyusa Ssabbiiti beewakanya mu butereevu ebigambo bye ye yennyini. Mu kuyigiriza kwe ku lusozi yagamba nti: ‘Temulowooza nti nzize okusazaamu amateeka oba bannabbi; si nzize okusazaamu, naye okutuukiriza. Kubanga mazima mbagamba nti, okutuusa ggulu n’ensi lwe binaayitawo, tewali n’akakopi newankubadde akatitiri kijja kuvawo ku mateeka, okutuusa byonna lwe binaatuukirizibwa. Kale buli anamenya ekimu ku biragiro bino ebitono ennyo, n’ayigiriza abantu bwe batyo, alyitibwa mutono mu Bwakabaka obw’eggulu; naye buli alibikolanga era n’abyigiriza, oyo alyitibwa mukulu mu Bwakabaka obw’eggulu.’
“Roman Catholics acknowledge that the change in the Sabbath was made by their church, and they cite this very change as evidence of the supreme authority of this church. They declare that by observing the first day of the week as the Sabbath, Protestants are recognizing her power to legislate in divine things. The Roman Church has not relinquished her claim to infallibility, and when the world and the Protestant churches accept the spurious sabbath of her creating, they virtually acknowledge her claim. They may cite the authority of the apostles and fathers in defense of this change, but the fallacy of their reasoning is easily discerned. The papist is sharp enough to see that Protestants are deceiving themselves, willingly closing their eyes to the facts in the case. As the Sunday institution gains favor, he rejoices, feeling assured that it will eventually bring the whole Protestant world under the banner of Rome.” Signs of the Times, November 1, 1899.
Abakatoliki ba Rooma bakkiriza nti okukyusibwa kwa Ssabbiiti kwakolebwa ekkanisa yaabwe, era bakyogerako ennyo okwo ng’obujulizi bw’obuyinza obusinga obw’ekkanisa eno. Bategeeza nti, mu kukuuma olunaku olwasooka olw’wiiki nga Ssabbiiti, Abapurotestanti baba nga bakkiriza amaanyi gaayo okuteekawo amateeka ku bintu eby’Obwa Katonda. Ekkanisa ya Rooma terirekeddeko okutegeeza nti terigwa mu nsobi, era bwe nsi n’ekkanisa z’Abapurotestanti bakiriza Ssabbiiti ey’obulimba gye yakoze, mu butuufu baba nga bakkiriza ekyogerwa kye. Bayinza okukwata ku buyinza bw’Abatume n’abajjajja ba kanisa okulwanirira okukyusibwa kuno, naye ensobi mu kuteesa kwabwe eyanguyirwa okulabika. Omukatuliki agezi ddala asobola okulaba nti Abapurotestanti beebalimba bo bennyini, nga baakayagalira okuziba amaaso ku mazima agakwata ku nsonga eno. Nga enteekateeka ya Sande eyongera okuganjibwa, asanyuka, ng’akakasa nti oluvannyuma ejja kuleeta ensi yonna ey’Abapurotestanti wansi w’ebendera ya Rooma. Signs of the Times, November 1, 1899.