And it came to pass at the time of the offering of the evening sacrifice, that Elijah the prophet came near, and said, Lord God of Abraham, Isaac, and of Israel, let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word. 1 Kings 18:36.

Era kyabaawo mu kiseera eky’okuwaayo ekiweebwayo eky’akawungeezi, ne Eriya nnabbi n’asembera, n’agamba nti, Ai Mukama Katonda wa Ibulayimu, Isaaka, ne Isirayiri, kibeere kimanyiddwa leero nti ggwe Katonda mu Isirayiri, era nti nze ndi omuweereza wo, era nti byonna bino mbikoze ku kigambo kyo. 1 Bassekabaka 18:36.

We have been identifying the characteristics of Elijah as a symbol. One of those characteristics is that the ministry and message of Elijah, John the Baptist and William Miller were instruments of judgment. Their message was used by the Lord to test their respective histories. Jesus said that if He had not come, then the quibbling Jews would have had no sin.

Tukabadde tutegeera ebikula bya Eriya nga akabonero. Omu ku bimu ku ebikula ebyo kwe nti obuweereza n’obubaka bwa Eriya, Yokaana Omubatiza ne William Miller byali ebikozesebwa mu kusalira omusango. Obubaka bwabwe bwakozesebwa Mukama okugezesa ebyafaayo byabwe eby’enjawulo. Yesu yagamba nti singa teyandizze, Abayudaaya abawakanya tebandibadde na kibi.

If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. John 15:22.

Obanga saali nzize ne njogedde nabo, bandibadde tebalina kibi; naye kaakano tebalina kye bekwatako ku kibi kyabwe. Yokaana 15:22.

Ezekiel identifies the same principle for the quibbling Jews of his history.

Ezekyeri ayolesa ensonga emu yennyini eri Abayudaaya abakkontana ku bintu bitono mu byafaayo bye.

For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord God. And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them. Ezekiel 2:4, 5.

Kubanga baana ab’amaaso magumu n’ab’emitima emikakanyavu. Nkutuma eri bo; era onobagamba nti, Bw’ati bw’ayogera Mukama Katonda. Ate bo, ne bwe banaawulira oba ne bwe bataawulira (kubanga be nnyumba eyaajeemu), kyokka banaamanyangako nti nnabbi abadde wakati mu bo. Ezekyeri 2:4, 5.

The symbolism of Elijah includes his role as an instrument of judgment.

Ekitegeeza ky'ekifaananyi kya Eriya kirimu n'omulimu gwe okuba ekikozesebwa eky'okusalira omusango.

“Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted. In the little book entitled Views of the Prophecies and Prophetic Chronology, Father Miller gives the following simple but intelligent and important rules for Bible study and interpretation:

Abali mu mulimu gw’okulangirira obubaka bw’omalayika ow’okusatu banoonyereza mu Byawandiikibwa Ebitukuvu nga bakozesa enkola y’emu Omukadde Miller gye yakozesa. Mu katabo katono akayitibwa Views of the Prophecies and Prophetic Chronology, Omukadde Miller awa amateeka gano agasoboka, ag’amagezi era ag’omugaso omunene agakwata ku kunoonyereza n’okutaputa Byawandiikibwa:

“‘1. Every word must have its proper bearing on the subject presented in the Bible; 2. All Scripture is necessary, and may be understood by diligent application and study; 3. Nothing revealed in Scripture can or will be hid from those who ask in faith, not wavering; 4. To understand doctrine, bring all the scriptures together on the subject you wish to know, then let every word have its proper influence; and if you can form your theory without a contradiction, you cannot be in error; 5. Scripture must be its own expositor, since it is a rule of itself. If I depend on a teacher to expound to me, and he should guess at its meaning, or desire to have it so on account of his sectarian creed, or to be thought wise, then his guessing, desire, creed, or wisdom is my rule, and not the Bible.’

'1. Buli kigambo kirina okubeerako obukwatagana obutuufu ku nsonga ewereddwayo mu Baibuli; 2. Ebyawandiikibwa Byonna byetaagisa, era bisobola okutegeerwa ng'oyambisizza obunyiikivu mu kusoma n'okunoonyereza; 3. Tewali ky'obikkuliddwa mu Byawandiikibwa kisobola, newaakubadde kijja, kukwekebwa eri abo abasaba mu kukkiriza nga tebakankana; 4. Oyagala okutegeera enjigiriza, koleeta wamu Ebyawandiikibwa byonna ebikwata ku nsonga gy'oyagala okumanya, olwo buli kigambo kibe n'obuyinza bwakyo obutuufu; era bw'osobola okuzimba endowooza yo nga tewali kukontana, tooba mu nsobi; 5. Ebyawandiikibwa biteekwa okwennyonyola byokka, kubanga byennyini bibeera omusingi ogubifuga. Bwe nzesigama ku muyigiriza annyonnyole, n'ageya ku kitegeeza kyabyo, oba nga ayagala kibe bwe kityo olw'ekkiriza lya kibiina kye ky'eddini, oba alyoke alowoozebwe ng'omugezi, ne kiba nti okugeya kwe, okwegomba kwe, ekkiriza lye, oba amagezi ge, bye biba etteeka lyange, so si Baibuli.'

“The above is a portion of these rules; and in our study of the Bible we shall all do well to heed the principles set forth.

Ebyo ebiri waggulu kye kitundu ku mateeka gano; era mu kuyiga kwaffe kwa Bayibuli, kiba kirungi ffenna okussa ku mutima emisingi egyateekebwawo.

“Genuine faith is founded on the Scriptures; but Satan uses so many devices to wrest the Scriptures and bring in error, that great care is needed if one would know what they really do teach. It is one of the great delusions of this time to dwell much upon feeling, and to claim honesty while ignoring the plain utterances of the word of God because that word does not coincide with feeling. Many have no foundation for their faith but emotion. Their religion consists in excitement; when that ceases, their faith is gone. Feeling may be chaff, but the word of God is the wheat. And ‘what,’ says the prophet, ‘is the chaff to the wheat?’

Okukkiriza okw’obutuufu kuzimbiddwa ku Byawandiikibwa Ebitukuvu; naye Setaani akoza obukodyo bungi okuvuunika Byawandiikibwa n’okuleeta obusobi, n’olwekyo kyetaagisa obwegendereza obunene singa omuntu ayagala okumanya bye biyigiriza ddala. Kye kimu ku bulimbalaganyi obukulu obw’ebiseera bino okwesigamira ennyo ku bw’ewulira, era ne beeyita abeesimbu nga batalabirako bigambo ebirambulukufu eby’Ekigambo kya Katonda kubanga ekigambo ekyo tekikwatagana ne bw’ewulira. Abangi tebalina musingi gw’okukkiriza kwabwe okujjako bw’ewulira. Eddiini yaabwe yesigamira ku bbugumu bw’ebiwulira; nga bwe buweddewo, okukkiriza kwabwe kuba kuwedde. Obw’ewulira buyinza okuba amakunkumuka, naye Ekigambo kya Katonda kye ngano. Ate, 'kiki,' bw’agamba nnabbi, 'ekikwataganya amakunkumuka ne ngano?'"

“None will be condemned for not heeding light and knowledge that they never had, and they could not obtain. But many refuse to obey the truth that is presented to them by Christ’s ambassadors, because they wish to conform to the world’s standard; and the truth that has reached their understanding, the light that has shone in the soul, will condemn them in the Judgment. In these last days we have the accumulated light that has been shining through all the ages, and we shall be held correspondingly responsible. The path of holiness is not on a level with the world; it is a way cast up. If we walk in this way, if we run in the way of the Lord’s commandments, we shall find that the ‘path of the just is as the shining light, that shineth more and more unto the perfect day.’” Review and Herald, November 25, 1884.

Tewali anaasalirwa omusango lwa kutagondera ekitangaala n’okumanya bye tebaalina, era bye baatayinza kufuna. Naye bangi bagaanira ddala okugondera amazima agabaleeterwa ababaka ba Kristo, kubanga baagala okufaanana n’omutindo gw’ensi; era amazima agatuuse ku kutegeera kwabwe, n’ekitangaala ekyaakako mu myoyo gyabwe, bijja kubasalira omusango ku lunaku lw’okusalirwa omusango. Mu nnaku zino ez’oluvannyuma tulina ekitangaala ekikuŋaanyiziddwa eky’abadde kyaaaka okuyita mu mirembe gyonna, era tujja kubalirwa obuvunaanyizibwa obukwatagana n’ekyo. Ekkubo ery’obutukuvu teriri ku mutindo gumu n’ensi; kkubo erissiddwa waggulu. Bwe tutambula mu kkubo lino, bwe tudduka mu kkubo ly’ebiragiro bya Mukama, tujja kulaba nti ‘ekkubo ly’abatuukirivu lye kitangaala ekyaka, ekyeyongera okwaka okutuuka ku lunaku olutuukirivu’. Review and Herald, 25 Novemba, 1884.

We are not “condemned for not heeding light and knowledge that” we “never had, and” we “could not obtain.” The important aspect of this statement is the expression “could not obtain.” Elijah, John and Miller represent light for their respective generations that could be attained. The presence of their message removed the cloak of what is legally called in the United States “plausible deniability.” The Elijah message in any generation where it is manifested removes any “plausible deniability,” thus holding the entire generation accountable for the light that is then presented.

Tetusalirwa musango olw’okutagondera omusana n’obumanyi bye tetwalina era bye tetwayinza kufuna. Ekisinga obukulu mu kwogera kuno kwe kigambo “tetwayinza kufuna.” Elijah, John ne Miller bayimirira omusana ogw’emirembe gyabwe egyali guyinzika okufuna. Okubaawo kw’obubaka bwabwe kwaggyawo olugoye olukisa olw’ekyeyitibwa mu mateeka ga United States “plausible deniability.” Obubaka bwa Elijah mu buli mulembe mwe bweralabikira buggyawo “plausible deniability” yonna, era buvunaanyiza omulembe gwonna olw’omusana oguba guleeteddwa mu kiseera ekyo.

“My brother said at one time that he would not hear anything concerning the doctrine we hold, for fear he should be convinced. He would not come to the meetings, or listen to the discourses; but he afterward declared that he saw he was as guilty as if he had heard them. God had given him an opportunity to know the truth, and He would hold him responsible for this opportunity. There are many among us who are prejudiced against the doctrines that are now being discussed. They will not come to hear, they will not calmly investigate, but they put forth their objections in the dark. They are perfectly satisfied with their position. ‘Thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. As many as I love, I rebuke and chasten: be zealous therefore, and repent’ (Revelation 3:17–19).

Muganda wange yagamba mu kiseera ekimu nti tajja kuwulira kintu kyonna ku njigiriza gye tweyimirira, ng’atya nti yandikakasiddwa. Teyajja ku nkuŋaana, newaakubadde kuwuliriza emboozi; naye oluvannyuma yategeeza nti yalaba ng’ali n’omusango mu ngeri emu ne bwe yandibadde abiwulidde. Katonda yali amuwadde omukisa okumanya amazima, era ajja okumuvunaana olw’omukisa guno. Waliwo bangi mu ffe abasalawo okuzirwanyisa nga tebannazitegeera, eri enjigiriza eziriko okuteesebwako kaakano. Tebajja kuwulira, tebanonyereza mu butebenkevu, naye baleeta obuwakanya bwabwe mu kizikiza. Basanyufu ddala n’endowooza yaabwe. ‘Ogamba nti, Ndi mugagga, era nnyongedde mu bintu, so sirina kye nkyetaaga; ate tomanyi nti oli ow’obuyinike, era ow’ennaku, era omwavu, era omuzibe w’amaaso, era oli mu bwereere: Nkuwa amagezi: ogule gye nze zaabu eyagezeseddwa mu muliro, olyoke obe mugagga; n’engoye enjeru, olyoke oyambalibwe, era ensonyi z’obwereere bwo zitalabike; era osiige amaaso go eddagala ly’amaaso, olyoke olabe. Bonna be njagala, mbannenya era mbabonereza: kale mube n’ekyoyo, era mwenenye’ (Okubikkulirwa 3:17-19).

“This scripture applies to those who live under the sound of the message, but who will not come to hear it. How do you know but that the Lord is giving fresh evidences of His truth, placing it in a new setting, that the way of the Lord may be prepared? What plans have you been laying that new light may be infused through the ranks of God’s people? What evidence have you that God has not sent light to His children? All self-sufficiency, egotism, and pride of opinion must be put away. We must come to the feet of Jesus, and learn of Him who is meek and lowly of heart. Jesus did not teach His disciples as the rabbis taught theirs. Many of the Jews came and listened as Christ revealed the mysteries of salvation, but they came not to learn; they came to criticize, to catch Him in some inconsistency, that they might have something with which to prejudice the people. They were content with their knowledge, but the children of God must know the voice of the True Shepherd. Is not this a time when it would be highly proper to fast and pray before God? We are in danger of variance, in danger of taking sides on a controverted point; and should we not seek God in earnestness, with humiliation of soul, that we may know what is truth?” Selected Messages, book 1, 413.

Ekyawandiikibwa kino kigwira abo ababeera mu kifo awawulirwa obubaka, naye abatajja kukiwuliriza. Mumanyi mutya nti Mukama teyongera kuwa obujulizi obuppya bw’amazima ge, ng’abuteeka mu mbeera empya, okuteekateeka ekkubo lya Mukama? Enteekateeka ki ze mubeera muteeka okusobozesa omusana omuggya okuyingira mu nnyiriri z’abantu ba Katonda? Obujulizi ki obulina nti Katonda tasindise musana eri abaana be? Okwesigama ku bwennyini, okwegulumiza, n’okwenyumiriza mu birowoozo byaffe byonna biteekebwe wala. Tugwanira okujja ku bigere bya Yesu, ne tuyiga gy’ali oyo Omuwombeefu era Omwetoowaze mu mutima. Yesu teyayigiriza abayigirizwa be nga abarabi bwe baayigiriza ababwe. Abayudaaya bangi bajja ne bawuliriza nga Kristo alambulula ebyama by’okununulwa, naye tebaajjira kuyiga; baajja kunenya, okumukwata ku kintu kyonna ekitalikukwatagana, balyoke babe n’ekintu kye bakozesa okukyusa endowooza z’abantu. Baali basanyukira ebyo bye baamanyi, naye abaana ba Katonda balina okumanya eddoboozi ly’Omusumba Omutuufu. Ssi kino kiseera ekisaanidde nnyo okusiiba n’okusaala mu maaso ga Katonda? Tuli mu kabi k’okwawukana, mu kabi kokwawula enkambi ku nsonga ey’okukontana; kale tetusaanidde kunoonya Katonda n’obunyiikivu, n’okwetoowaza kw’omu mutima, tulyoke tumanye ekiri mazima? Obubaka Obulondeddwa, ekitabo 1, omuko 413.

Those that represent the Elijah message are instruments of judgment in a process of purification that prepares the way for the messenger of the covenant to cleanse the temple. In accomplishing the work of cleansing the temple the light of present truth is revealed. If it were not to be revealed, those Christ was and is seeking to cleanse would retain their Laodicean cloak of self-deception. Elijah symbolizes a ministry that presents the truth as an instrument of judgment. That is why we are informed that those who rejected the message of John the Baptist could not be benefitted by the teaching of Jesus.

Abo abakiikirira obubaka bwa Eriya bafuuka eby’okukozesebwa mu kusalira omusango mu nkola ey’okutukuza etegeka ekkubo eri omubaka w’endagaano okutukuza yeekaalu. Mu kutuukiriza omulimu ogw’okutukuza yeekaalu, omusana gw’amazima ag’ekiseera kino gujulwawo. Singa tekyandijuliddwa, abo Kristo be yali era ali agezaako okutukuza bandisigadde nga bambadde ekkanzu ya Laodikiya ey’okweebulimba. Eriya akiikirira obuweereza obuleeta amazima ng’ekyuma eky’okusalira omusango. Kye kivaako twategeezebwa nti abo abaagaana obubaka bwa Yokaana Omubatiza tebaasobola kuganyulwa mu kuyigiriza kwa Yesu.

“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus.” Early Writings, 258.

Nnaalagibwa okudda emabega eri okulangirirwa okw’okujja okusooka kwa Kristo. Yokaana yatumibwa mu Mwoyo n’amaanyi ga Eriya okuteekateeka ekkubo lya Yesu. Abo abaagaana obujulizi bwa Yokaana tebaafunamu mugaso mu njigiriza za Yesu. Ebyawandiiko Ebyasooka, 258.

In the prophetic histories that typify the cleansing of God’s people a present truth message is unsealed that holds the generation accountable for either choosing darkness or light.

Mu byafaayo eby’obunnabbi ebifaananyiriza okutukuzibwa kw’abantu ba Katonda, obubaka bw’amazima ag’ekiseera busumululibwa obuteeka ab’omu mulembe mu buvunaanyizibwa olw’okulonda ekizikiza oba ekitangaala.

But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased…. And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:4, 9, 10.

Naye ggwe, Danyeri, ggalawo ebigambo bino, era osibe ekitabo okutuusa ku kiseera ky’enkomerero: bangi banaatambulira wano ne wali, era obumanyi bunaayongera.... N’agamba nti, Genda mu kkubo lyo, Danyeri: kubanga ebigambo bino biggaliddwa ne bisibiddwa okutuusa ku kiseera ky’enkomerero. Bangi banaatungulwa, ne bafuulibwa bamweru, ne bagezebwa; naye abakozi b’obubi banaakolanga obubi: so tewali mu bakozi b’obubi anaategeera; naye ab’amagezi banaategeera. Danyeri 12:4, 9, 10.

Those who represent the Elijah message for their respective generations are identified by Christ as His ambassadors in order to use them as instruments of judgment. This is what Elijah was identifying when he said, “let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word.”

Abo abakiimira obubaka bwa Eriya mu buli mulembe gwabwe balondedwa Kristo okubeera ababaka be, alyoke abakozese ng'ebikozesebwa eby'okusalira omusango. Kino kye Eriya yali alaga bwe yagamba nti, "Kimanyike leero nti ggwe oli Katonda mu Isirayiri, era nti nze ndi omuddu wo, era nti nakoze ebintu bino byonna ku kiragiro kyo."

This truth is also set forth by Jesus concerning John the Baptist.

Obutuufu buno nabwo bulambululibwa Yesu ku Yokaana Omubatiza.

And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings’ houses. But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. Matthew 11:7–10.

Awo bwe baali nga bagenda, Yesu n’atandika okugamba ebibiina ku Yokaana nti, Mwagenda mu ddungu okulaba ki? Omuvuunze oguwemulwa empewo? Naye mwagenda okulaba ki? Omusajja ayambadde ebyambalo ebirongoose? Laba, abambala ebyambalo ebirongoose babeera mu nnyumba z’abakabaka. Naye mwagenda okulaba ki? Nnabbi? Weewaawo, mbagamba, era n’okusinga nnabbi. Kubanga ono gwe kyawandiikibwa nti, Laba, ntuma omubaka wange mu maaso go, aliteekateeka ekkubo lyo mu maaso go. Matayo 11:7-10.

John was more than a prophet, he was an instrument of judgment, and his ministry was identified to his generation, for they had went out into the wilderness to see him, just as surely as all Israel came to Carmel at Ahab’s command. William Miller understood the increase of knowledge that was unsealed in 1798. He represented those that ran to and fro in God’s Word as the knowledge increased. His message was based upon prophetic time and in 1840 his message and ministry were placed into his generation in such a fashion that all the Protestant world watched to see if his methodology worked. When it was confirmed, his message was carried around the world.

Yokaana yali asukka okuba nnabbi; yali ekikozesebwa eky’okusala omusango, era obuweereza bwe bwategeerekebwa eri ab’omu mulembe gwe, kubanga bennyini bafuluma ne bagenda mu ddungu okumulaba, nga bwe kityo ddala Isirayiri yonna bwe yajja ku Lusozi Kalumeeri ku kiragiro kya Akabu. William Miller yategeera okwongera kw’amagezi okwaggulwawo mu 1798. Yakiikirira abo abatambulanga wano na wali mu Kigambo kya Katonda nga amagezi gakyeyongera. Obubaka bwe bwali bwesigamiziddwa ku biseera eby’obunnabbi, era mu 1840 obubaka bwe n’obuweereza bwe byateekebwa mu mulembe gwe mu ngeri eyaleetera ensi yonna ey’Abaprotestanti okutunula okulaba oba enkola ye yakola. Bwe kyakkakasibwa, obubaka bwe bwatwalibwa mu nsi yonna.

“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’

"Mu mwaka gwa 1840, okutuukirizibwa okulala okwenjawulo okw’obunnabbi kwazuukusa obwegendereza obwasaanye nnyo. Emyaka ebiri emabega, Josiah Litch, omu ku basumba abakulembera mu kubuulira Okujja okw’Okubiri, yawandiika n’atangaza ennyinyonnyola ey’Okubikkulirwa 9, ng’alagula okugwa kwa Bwakabaka bwa Ottoman. Ng’okubala kwe bwe kwalaga, obuyinza buno bwateekwa okuggyibwawo . . . ku lwa 11, omwezi gw’omunaana, 1840, lwe kyandisubirwa nti obuyinza bwa Ottoman e Constantinople bunaamenyeka. Era kino, nzikiriza, kijja kusangibwa nga bwe kituufu.'"

“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.

Mu kiseera ddala ekyalambikibwa, Buturukki, ng’eyita mu babaka b’eggwanga baayo, yakkiriza okufuna obukuumi okuva eri amawanga amaanyi agagattiddwa ag’e Bulaaya, era bwe batyo ne yeeteeka wansi w’okulamulibwa kw’amawanga g’Obukristaayo. Ekintu ekyo kyatuukiriza mu bujjuvu obunnabbi. Bwe kyamanyikika, abantu bangi nnyo ne bakakasibwa ku ntuufu y’emisingi egy’okutaputa obunnabbi egyakkirizibwa ne okugobererwa Miller n’abo be yakolagana nabo, era amaanyi ag’ewuunyisa ne gakiwa ekibiina ekyalindirira Okudda kwa Kristo. Abasajja ab’amagezi n’ab’ekitiibwa ne beegatta ne Miller, mu kubuulira era n’okubunyisa mu biwandiiko ebirowoozo bye, era okuva mu 1840 okutuuka mu 1844 omulimu ne gweyongera mangu nnyo. The Great Controversy, 334, 335.

From “1840 to 1844” represents the history of the “seven thunders” of Revelation chapter ten. In that history a purification process that was represented in Malachi chapter three, and the two temple cleansings of Christ was initiated. The process of purification was a progressive testing process, based upon Miller’s understanding of the day for a year principle. Those who represent the Elijah message prepare the way for the messenger of the covenant to come suddenly to His temple, and they are the symbol of an instrument of judgment that is employed by the messenger of the covenant to sweep out those who choose darkness rather than light.

Okuva mu 1840 okutuuka mu 1844 kiyimirira ebyafaayo by’‘okubwatuka musanvu kw’enkuba’ eby’omu Kitabo ky’Okubikkulirwa omutwe ogw’ekkumi. Mu byafaayo ebyo, enkola y’okutukuza eyayolesebwa mu Malaki omutwe ogw’okusatu, n’okunaaza Yeekaalu kwa Kristo emirundi ebiri, yatandikibwa. Enkola y’okutukuza yali enkola y’okugezesa eyeyongerayongera, nga esinziira ku kutegeera kwa Miller ku teeka erya ‘olunaku ku mwaka’. Abo abakiimira obubaka bwa Eriya bategeka ekkubo eri Omubaka w’Endagaano ajje mangu mu Yeekaalu ye, era be kabonero k’ekikozesebwa eky’omusango ekikozesebwa Omubaka w’Endagaano okusangula abo abalonda ekizikiza okusinga ekitangaala.

I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:11, 12.

Mazima nze mbabatiza mmwe n’amazzi olw’okwenenya; naye oyo ajja oluvannyuma lwange ali ow’amaanyi okusinga nze, nze sisaanira kutikka engatto ze; ye alibabatiza n’Omwoyo Omutukuvu n’omuliro. Eky’okufuutula kye kiri mu mukono gwe, era alirongoosa ddala awo gye asensira, n’akuŋŋaanya eŋŋaano ye mu ggwanika; naye obusenke alibwokya omuliro ogutazikira. Matayo 3:11, 12.

In Christ’s day represented in John 6:66 he lost more disciples than any other time. In The Desire of Ages where this passage of John is addressed the methodology of prophetic application was the very reason the disciples left. They could not understand that the literal represented the spiritual, and according to the apostle Paul the literal comes before the spiritual.

Mu biro bya Kristo, nga bwe kiragiddwa mu Yokaana 6:66, yafiirwa abayigirizwa bangi okusinga ekiseera kirala kyonna. Mu The Desire of Ages, awogerwa ku kyawandiikibwa kino kya Yokaana, enkola y’okukozesa obunnabbi ye yennyini ensonga lwaki abayigirizwa baamuvaako. Tebaategeera nti ekitegeeza ddala kyeyimiririranga eby’Omwoyo, era ng’okusinziira ku Pawulo omutume, ekitegeeza ddala kisooka, oluvannyuma ne bijja eby’Omwoyo.

And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 1 Corinthians 15:45, 46.

Era nga bwe kyawandiikibwa nti, Omuntu ow'olubereberye, Adamu, yafuuka omwoyo omulamu; Adamu ow'enkomerero yafuuka omwoyo awa obulamu. Naye tekyasooka eky'omwoyo, wabula eky'omubiri; oluvannyuma ne kijja eky'omwoyo. 1 Abakkolinso 15:45, 46.

Unwilling and therefore unable the Jews refused to understand Christ when he identified that He was the bread of heaven that needed to be eaten. Customs and traditions overruled the methodology that was exercised by Christ himself. Concerning this history Sister White recorded:

Olw’okuba nga tebaagala era ne batayinza, Abayudaaya baagaana okutegeera Kristo bwe yalaga nti ye mugaati oguva mu ggulu ogwetaagibwa okulibwa. Ennono n’obuwangwa byasazaamu enkola Kristo ye yennyini gye yakozesa. Ku byafaayo bino, Mukyala White yawandiika nti:

“By the public rebuke of their unbelief these disciples were still further alienated from Jesus. They were greatly displeased, and wishing to wound the Saviour and gratify the malice of the Pharisees, they turned their backs upon Him, and left Him with disdain. They had made their choice, had taken the form without the spirit, the husk without the kernel. Their decision was never afterward reversed; for they walked no more with Jesus.

Olw’okunenyezebwa mu lwatu okw’obutakkiriza bwabwe, abayigirizwa bano ne bayawukirira okusingawo ku Yesu. Baasunguwala nnyo, era nga baagala okulumya Omulokozi n’okubasanyusa mu bukyayi bw’Abafalisaayo, ne bamusalira emabega, ne bamuvaako nga bamunyooma. Baali balondedde ekyaabwe, ne bakwata ku kifaananyi kyokka, Omwoyo nga taliimu; nga batwala ekikuta kyokka nga tekirimu ensigo. Okusalawo kwabwe tekwakyakyusibwa nate; kubanga tebaakyatambulira wamu ne Yesu.

“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

"‘Ekisunsuzo kye kiri mu mukono gwe, era anaatukuza ddala oluggya lwe, n’akuŋŋaanya eŋaano ye mu ggwanika.’ Matayo 3:12. Buno bwali bumwe ku biseera by’okutukuza. Mu bigambo by’amazima, amaguwa gaali gayawulibwa okuva mu eŋaano. Olw’okuba nga baali b’amalala nnyo era beesiima nga batuukirivu okutuuka n’okugaana okunenyezebwa, era nga baagala ensi nnyo okutuuka n’okugaana obulamu obw’obuwombeefu, bangi ne bamuvaako Yesu. N’abangi bakyakola kye kimu. Leero emyoyo gigezebwa nga bwe baagezebwa abayigirizwa abo mu kkuŋŋaaniro e Kaperunawumu. Amazima bwe lituusibwa mu mitima gyabwe, balaba nti obulamu bwabwe tebukkiriziganya n’okwagala kwa Katonda. Balaba obwetaavu bw’okukyuka kwonna mu bo; naye tebayagala kutandika omulimu ogw’okwegaana. Noolwekyo basunguwala nga ebibi byabwe bikkuliddwa. Bagenda nga banyize, ng’abayigirizwa bwe baava ku Yesu, nga beemulugunya, ‘Ekigambo kino kikakafu; ani ayinza okukiwulira?’" The Desire of Ages, 392.

It is Malachi’s messenger of the covenant that purges the sons of Levi with fire. He thoroughly purges his floor, separating the wheat from the chaff. He does this work with a fan. The fan is what accomplishes the separation, and the fan is the message of present truth for each respective history where He purifies the sons of Levi. The fan is the Elijah message and messengers, who represent an instrument of judgment.

Omubaka w’endagaano wa Malaki ye atukuza batabani ba Lewi n’omuliro. Anaasanira oluggya lwe obulungi, n’ayawula eŋaano okuva mu akabo. Akolera omulimu guno n’ekipeera. Ekipeera kye kituukiriza okuyawula, era ekipeera kye ky’obubaka bw’amazima ag’omukiseera ku buli mulembe ogw’ebyafaayo mwe abatukuza batabani ba Lewi. Ekipeera kye obubaka bwa Eriya n’ababaka baabwo, abayimirira ng’ekikozesebwa eky’okusala omusango.

Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.

Laba, ndisindika omubaka wange, era anaateekateeka ekkubo mu maaso gange; era Mukama gwe munoonya ajja mu bwangu mu yeekaalu ye, era omubaka w’endagaano gwe musanyukira; laba, ajja, bw’ayogera Mukama ow’eggye. Naye ani ayinza okugumira olunaku lw’okujja kwe? era ani ayimirira bw’alabika? kubanga ali ng’omuliro ogw’okunyungulula, era ng’essabbuuni y’omunaaza ebyambalo. Era ajja kutuula ng’oyo anyungulula era ng’atukuza effeeza; era anaatukuza batabani ba Leevi, era anabayungulula ng’azaabu ne ffeeza, balyoke baleetere Mukama ekiweebwayo mu butuukirivu. Awo ekiweebwayo kya Yuda ne Yerusaalemi kinaasanyusa Mukama, nga mu nnaku ez’edda, era ng’emyaka egy’edda. Malaki 3:1-4.

The one who comes after John the Baptist is He who purges His floor with a fan, and is like a refiner’s fire. The purification process is accomplished by the messenger of the covenant, and therefore identifies a history where the Lord is entering into covenant with a new chosen covenant people. When ancient Israel was delivered from the slavery of Egypt, a theme of that sacred history was the issue of the “firstborn.” Whether it was the death of Egypt’s firstborn, or God’s identification of Israel as His firstborn.

Oyo ajja oluvannyuma lwa Yokaana Omubatiza ye oyo alongoosa ekisasi kye n’ekipyaampyempye, era afaanana ng’omuliro gw’omulongoosa effeeza. Omulimu gw’okutukuza gutuukirizibwa omubaka w’endagaano, era bwe kityo kiraga ebyafaayo mwe Mukama ayingira endagaano n’abantu abapya be yalonda babe b’endagaano. Bwe yasumululwa Isirayiri ey’edda okuva mu buddu bwa Misiri, omulamwa omukulu mu byafaayo ebyo ebitukuvu gwali ensonga y’“omubereberye.” Oba nga kyali okufa kw’ababereberye b’e Misiri, oba Katonda okulangirira Isirayiri ng’Omubereberye we.

And thou shalt say unto Pharaoh, Thus saith the Lord, Israel is my son, even my firstborn: And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn. Exodus 4:22, 23.

Era onoogamba Falaawo nti, Bw’ati bw’ayogera Mukama nti, Isiraeri ye mutabani wange, omubereberye wange: Ne nkugamba nti, Leka mutabani wange agende anjonere: naye bw’ogaana okumulekayo, laba, nditta mutabani wo, omubereberye wo. Okuva 4:22, 23.

When God entered into covenant with Israel in the deliverance from Egypt the divine plan was that every firstborn son of each of the tribes would be dedicated to the work of the priesthood. But at the rebellion of the golden calf, it was only the tribe of Levi that stood on Moses’ side of the rebellion. For their faithfulness, God disannulled His plan that each firstborn from every tribe would be dedicated to the priesthood and he passed by the other tribes and gave the tribe of Levi the exclusive right of the priesthood. When the messenger of the covenant purifies the sons of Levi it is representing a history where a former covenant people are being set aside for a new covenant people. This was the case with John the Baptist, the Millerites and will be with the one hundred and forty-four thousand. From 1840 to 1844 a purification process was initiated by the testing issue of the prophetic message that had been given to William Miller. It led to the Lord suddenly coming to his temple on October 22, 1844, but the process of purification did not end until 1863.

Katonda bwe yayingira mu ndagaano ne Isirayiri mu kubanunula okuva e Misiri, enteekateeka ya Katonda yali nti buli mwana w’obulenzi ow’olubereberye okuva mu kika kyonna aweereddwayo eri omulimu gw’obusaserdooti. Naye mu bujeemu bw’enyana ya zaabu, kika kya Leevi kyokka kye kyayimirira ku ludda lwa Musa. Olw’obwesigwa bwabwe, Katonda n’aggyamu enteekateeka ye eyali nti buli mwana ow’olubereberye okuva mu kika kyonna aweereddwayo eri obusaserdooti, n’ayitako ebika ebirala n’awa kika kya Leevi eddembe lyokka ery’obusaserdooti. Omubaka w’endagaano bw’atukuza abaana ba Leevi, kino kikiikirira ebyafaayo mwe abantu b’endagaano ab’edda nga bateekebwa ku lusegere, ne basikizibwa abantu b’endagaano abapya. Kino kyali kityo eri Yokaana Omubatiza, eri Abamillerite, era kiritera okubeerawo n’abo 144,000. Okuva mu 1840 okutuuka mu 1844, enkola y’okutukuza yatandikibwa olw’ensonga ey’okukemebwa ey’obubaka bw’obunnabbi obwaweebwa William Miller. Ne kireetera Mukama okujja mangu mu yeekaalu ye nga Okitobba 22, 1844, naye omutendero gw’okutukuza tegwaggwa okutuusa mu 1863.

“Both the prophecy of Daniel 8:14, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed,’ and the first angel’s message, ‘Fear God, and give glory to Him; for the hour of His judgment is come,’ pointed to Christ’s ministration in the most holy place, to the investigative judgment, and not to the coming of Christ for the redemption of His people and the destruction of the wicked. The mistake had not been in the reckoning of the prophetic periods, but in the event to take place at the end of the 2300 days. Through this error the believers had suffered disappointment, yet all that was foretold by the prophecy, and all that they had any Scripture warrant to expect, had been accomplished. At the very time when they were lamenting the failure of their hopes, the event had taken place which was foretold by the message, and which must be fulfilled before the Lord could appear to give reward to His servants.

Obunnabbi bwa Danyeri 8:14, "Okutuusa ku nnaku enkumi bbiri mu bikumi bisatu; olwo lusinzizo lulyerulwazibwa," n’obubaka bwa malayika ow’olubereberye, "Mutye Katonda, mumuwe ekitiibwa; kubanga essaawa y’omusango gwe etuuse," byombi byalaga ku kuweereza kwa Kristo mu kifo ekitukuvu ennyo, ku musango ogw’okukebera, so si ku kujja kwa Kristo okununulira abantu be n’okuzikiriza ababi. Ensobi te yali mu kubala ebiseera eby’obunnabbi, naye ku kintu ekyali okugenda okubaawo mu nkomerero y’ennaku enkumi bbiri mu bikumi bisatu. Olw’ensobi eno abakkiriza baasalirwa, naye byonna ebyayogerwa edda mu bunnabbi, era ne byonna bye baalina olukusa olw’Byawandiikibwa okusuubira, byali bituukiriziddwa. Mu kiseera kennyini lwe baali bakaaba olw’okulemererwa kw’essuubi lyabwe, ekintu ekyalagibwa mu bubaka kyali kituukiridde, era ekyetaagika okutuukirizibwa nga Mukama tannalabika okuwa abaweereza be empeera.

“Christ had come, not to the earth, as they expected, but, as foreshadowed in the type, to the most holy place of the temple of God in heaven. He is represented by the prophet Daniel as coming at this time to the Ancient of Days: ‘I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came’—not to the earth, but—’to the Ancient of Days, and they brought Him near before Him.’ Daniel 7:13.

Kristo yali ajje, si ku nsi, nga bwe baali balindirira, wabula, nga bwe kyasooka kulagirwa mu kifaananyi, mu Kifo Ekitukuvu Ennyo eky’Yeekaalu ya Katonda ey’omu ggulu. Alabisibwa Danyeri nnabbi ng’ajja mu kiseera kino eri Oyo W’edda ennyo: “Nnalaba mu bibonero by’ekiro, era, laba, waaliwo omulala ng’Omwana w’omuntu, n’ajja n’ebire by’eggulu, n’ajja” (si ku nsi, wabula) “eri Oyo W’edda ennyo, ne bamusemberereza mu maaso ge.” Danyeri 7:13.

“This coming is foretold also by the prophet Malachi: ‘The Lord, whom ye seek, shall suddenly come to His temple, even the Messenger of the covenant, whom ye delight in: behold, He shall come, saith the Lord of hosts.’ Malachi 3:1. The coming of the Lord to His temple was sudden, unexpected, to His people. They were not looking for Him there. They expected Him to come to earth, ‘in flaming fire taking vengeance on them that know not God, and that obey not the gospel.’ 2 Thessalonians 1:8.

Okujja kuno kwategeezebwa edda era ne nnabbi Malaki nti: ‘Mukama gwe munoonya ajja amangu ddala mu yeekaalu ye, era ye n’Omubaka w’endagaano, gwe musanyukira; laba, ajja, bw’ayogera Mukama ow’eggye.’ Malaki 3:1. Okujja kwa Mukama mu yeekaalu ye kwali kw’amangu nnyo, nga tekulindiddwa, eri abantu be. Tebaali bamulindirira eyo. Baamusuubiranga ajje ku nsi, ‘mu muliro ogwaka nga awaayo ekibonerezo eri abo abatamanyi Katonda, n’abo abatagondera Enjiri.’ 2 Abatesalonika 1:8.

“But the people were not yet ready to meet their Lord. There was still a work of preparation to be accomplished for them. Light was to be given, directing their minds to the temple of God in heaven; and as they should by faith follow their High Priest in His ministration there, new duties would be revealed. Another message of warning and instruction was to be given to the church.

Naye abantu tebannaba beetegefu okusisinkana Mukama waabwe. Waliwo omulimu gw’okuteekateeka ogwakyasigadde okutuukirizibwa ku lwabwe. Omusana gwalina okugabibwa, ng’oguluŋŋamya ebirowoozo byabwe eri yeekaalu ya Katonda mu ggulu; era nga bwe bandigoberera mu kukkiriza Kabona Asinga Obukulu waabwe mu buweereza bwe eyo, obuvunaanyizibwa obupya bwandibikkuliddwa. Obubaka obulala obw’okulabula n’obw’okuyigiriza bwalina okuweebwa eri ekkanisa.

“Says the prophet: ‘Who may abide the day of His coming? and who shall stand when He appeareth? for He is like a refiner’s fire, and like fullers’ soap: and He shall sit as a refiner and purifier of silver: and He shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness.’ Malachi 3:2, 3. Those who are living upon the earth when the intercession of Christ shall cease in the sanctuary above are to stand in the sight of a holy God without a mediator. Their robes must be spotless, their characters must be purified from sin by the blood of sprinkling. Through the grace of God and their own diligent effort they must be conquerors in the battle with evil. While the investigative judgment is going forward in heaven, while the sins of penitent believers are being removed from the sanctuary, there is to be a special work of purification, of putting away of sin, among God’s people upon earth. This work is more clearly presented in the messages of Revelation 14.

Nnabbi agamba nti: 'Ani ayinza okusigalawo ku lunaku lw’okuja kwe? Era ani ayinza okuyimirira bwe’anaalabika? Kubanga ali ng’omuliro gw’omuyungunzi, era ng’ensabuni y’abalongoosa engoye; era alituula ng’omuyungunzi n’omutukuza wa feza; era alitukuza batabani ba Leevi, n’abalongoosa ng’ezzaabu ne feza, baly’okuwa Mukama ekiweebwayo mu butuukirivu.' Malaki 3:2, 3. Abo abaanaba nga bakyali balamu ku nsi, ng’okuwolereza kwa Kristo kumaliriddwa mu Weema entukuvu ey’omu ggulu, banaayimirira mu maaso ga Katonda omutukuvu nga tebalina musembezi. Engoye zaabwe zirina okuba nga teziriko bbala, empisa zaabwe zirina okutuukuzibwa okuva mu kibi olw’omusaayi ogw’okufukizibwa. Mu kisa kya Katonda ne mu kaweefube gwabwe omunywevu, bateekwa okuba abaluwanguzi mu lutalo n’obubi. Nga okusala omusango okw’okunoonyereza kugenda mu maaso mu ggulu, ng’ebibi by’abakkiriza abeenenyevu biggyibwawo okuva mu Weema entukuvu, walibaawo mu bantu ba Katonda abali ku nsi omulimu omw’enjawulo ogw’okutukuza, ogw’okuggyawo ekibi. Omulimu guno gwanjulirwa obulungi nnyo mu bubaka bw’Okubikkulirwa essuula 14.

“When this work shall have been accomplished, the followers of Christ will be ready for His appearing. ‘Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years.’ Malachi 3:4. Then the church which our Lord at His coming is to receive to Himself will be a ‘glorious church, not having spot, or wrinkle, or any such thing.’ Ephesians 5:27. Then she will look ‘forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners.’ Song of Solomon 6:10.

Omulimu guno bwe gunaaba guwedde, abagoberera Kristo balibeera bateeseteese okulabika kwe. "Awo ekiweebwayo kya Yuda ne Yerusaalemi kinaasiima eri Mukama, ng’ennaku ez’edda, era ng’emyaka egy’edda." Malaki 3:4. Awo ekkanisa Mukama waffe gy’anaayanjula eri ye bw’anaakomawo eribeera "ekkanisa ey’ekitiibwa, eritaliiko bbala, newaakubadde ekivunike, newaakubadde kintu kyonna ekifaananako ebyo." Abaefeso 5:27. Awo ekkanisa ejja kulabika "ng’obudde bw’enkya, muwaŋŋavu ng’omwezi, eyaka ng’enjuba, era etyisa ng’eggye eririna amabendera." Oluyimba lwa Sulemaani 6:10.

“Besides the coming of the Lord to His temple, Malachi also foretells His second advent, His coming for the execution of the judgment, in these words: ‘And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not Me, saith the Lord of hosts.’ Malachi 3:5. Jude refers to the same scene when he says, ‘Behold, the Lord cometh with ten thousands of His saints, to execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds.’ Jude 14, 15. This coming, and the coming of the Lord to His temple, are distinct and separate events.

Okugatta ku kujja kwa Mukama mu yeekaalu ye, Malaki era alagulira ddala okudda kwe okwa kabiri, okujja kwe okutuukiriza omusango, mu bigambo bino: ‘Nja kuba kumpi nammwe mu kusala omusango; era ndiba omujulirwa amangu okulumiriza abalogo, n’abakola obwenzi, n’abo abalayira obulimba, n’abo abanyigiriza omukozi ku musaala gwe, n’abannamwandu n’abaana abatalina ba kitaabwe, n’abo abaggyako omugenyi eddembe lye, so tebantya Nze, bw’ayogera Mukama ow’eggye.’ Malaki 3:5. Yuda ayogerako ku mbeera y’emu bw’agamba, ‘Laba, Mukama ajja n’emitwalo gy’abatukuvu be, okusalira omusango ku bonna, era okulangirira bonna abatali batya Katonda mu bo olw’ebikolwa byabwe byonna eby’obutali butukuvu.’ Yuda 14, 15. Okujja kuno, n’okujja kwa Mukama mu yeekaalu ye, bye bintu ebyawukana era eby’enjawulo.

“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 424–426.

Okujja kwa Kristo ng’Kabona waffe Asinga Obukulu okuyingira mu Watukuvu ennyo olw’okutukuza Ewatukuvu, nga kulagiddwa mu Danieri 8:14; okujja kw’Omwana w’omuntu eri Owakadde w’ennaku, nga bwe kulagiddwa mu Danieri 7:13; n’okujja kwa Mukama mu yeekaalu ye, nga Malaki bwe yalagula, byonna biraga ekintu kye kimu; era kino kiragiddwa ne mu kujja kw’omuko eri embaga y’okuwasa, nga Kristo bwe yakiraga mu lugero lw’abawala ekkumi, mu Matayo 25. The Great Controversy, 424-426.

Four “comings” are referred to in the last paragraph and they are all the same coming symbolized four different ways. One of those “comings” is the parable of the ten virgins.

Mu kitundu ekisembayo, kwogerwako ku "okujja" okuna; naye byonna bikiikirira okujja kimu mu ngeri ennya ez’enjawulo. Omu ku byo kwe olugero lw’abawala ekkumi.

“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.

If the four “comings” “are descriptions of the same event,” then those four “comings” that were fulfilled in the beginning of Adventism in the Millerite movement, “will be fulfilled” again “to the very letter” in the Elijah movement at the end of Adventism.

Obanga "okujja" okuna "bye binnyonnyola ekintu kye kimu," olwo "okujja" okuna ezo ezatuukirizibwa mu ntandikwa y’Adiventisimu mu kibiina kya Millerite, "zijja kutuukirizibwa" nate "ddala okutuusa ku buli nnukuta" mu kibiina kya Eriya ku nkomerero y’Adiventisimu.

William Miller and the Millerites were the representatives of the first angel’s message, and in the same passage from Early Writings that we recently cited, the message of the first angel possessed the identical characteristics of John the Baptist. We cited the passage that says those who rejected the message of John the Baptist could not be benefited by the teachings of Jesus. In the next paragraph she says, “Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary.” Both William Miller and John the Baptist represent instruments of judgment.

William Miller n’Abamillerite baali bamiririzi b’Obubaka bw’Omulayika asooka, era mu kyawandiikibwa kye kimu okuva mu Early Writings kye twakyogerako mu bbanga ttono eryayise, Obubaka bw’Omulayika asooka bwalina obubonero n’engeri bimu ddala ng’ebya Yokaana Omubatiza. Twasomayo ekitundu ekigamba nti abo abaagaanye obubaka bwa Yokaana Omubatiza tebaasobola kuyambibwa mu kuyigiriza kwa Yesu. Mu ndima esembayo agamba nti, "Abo abaagaanye obubaka obwasooka tebaasobola kuyambibwa obw’okubiri; era tebaayambiddwa na eddoboozi erya mu ttumbi ly’ekiro, eryaali ly’okubategekera okuyingira ne Yesu mu kukkiriza mu Ekitukuvu Ennyo mu Yeekaalu ey’omu ggulu." Bombi William Miller ne Yokaana Omubatiza bakiikirira ebikozesebwa eby’okusalira omusango.

Had neither of them appeared, their respective generations would not be held accountable for rejecting light. God used those two messengers to remove the Laodicean cloak of sin, and thus demonstrated the Laodicean nakedness of the former chosen people, by introducing a message that whether accepted or rejected would be used in judgment as a symbol that a prophet had been among them. The history of 1840 to 1844 was typified by the fire coming down on Elijah’s offering on Mount Carmel. The true prophet had been distinguished from the false prophets.

Singa tebaalabikako bombi, emirembe gyabwe tebandibadde basingibwa musango lwa kugaana ekitangaala. Katonda yakozesa abo ababaka babiri okujjawo ekyambalo ky'ekibi ekya Laodikya, era bwe kityo n'alaga obwereere bwa Laodikya obw'abantu abaali baalondebwa edda, ng'aleeta obubaka, oba bwakkiriziddwa oba bugaanyiiddwa, obwo ne bukozeebwa mu musango ng'akabonero akalaga nti nnabbi yabadde wakati mu bo. Ebyafaayo eby'omu 1840 okutuuka mu 1844 byafaananyizibwa n'omuliro ogwava mu ggulu ne gugwa ku kiweebwayo kya Eriya ku Lusozi Kalemeri. Nnabbi ow'amazima yali amaze kutegeerekeka ng'awukana ku bannabbi ab'obulimba.

We are at the point where we should outline the purification process that continued after October 22, 1844. Sister White stated that after October 22, 1844 “the people were not yet ready to meet their Lord. There was still a work of preparation to be accomplished for them. Light was to be given, directing their minds to the temple of God in heaven; and as they should by faith follow their High Priest in His ministration there, new duties would be revealed. Another message of warning and instruction was to be given to the church.”

Tuli ku kiseera we tusaanidde okulambulula enkola y’okutukuza eyayongerayo oluvannyuma lwa Okitobba 22, 1844. Mwannyina White yagamba nti oluvannyuma lwa Okitobba 22, 1844, “abantu tebaali bakyetegese okusisinkana Mukama waabwe. Wakyaliko omulimu gw’okutegeka ogwakyetaagisa okutuukirizibwa ku lwabwe. Ekitangaala kyali kigenda okuweebwa, nga kiragira ebirowoozo byabwe eri Yeekaalu ya Katonda mu ggulu; era nga bwe bandigoberera mu kwakkiriza Kabona Asinga Obukulu waabwe mu buweereza bwe eyo, obuvunaanyizibwa obupya bandibubikkuliddwa. Omugambo omulala ogw’okulabula n’okuyigiriza gwateekwa okuweebwa eri ekkanisa.”

When Adventism rejected the “seven times” of Leviticus twenty-six that Daniel called the “oath” of Moses, they lost their ability to recognize that the process of purification continued beyond their initial work of understanding the truths connected with the opening of the judgment.

Abadiventisiti bwe baagaana ‘emirundi musanvu’ egyo mu Leviitiko 26, Danyeri gye yayita ‘ekirayiro’ kya Musa, baafiirwa obusobozi obw’okutegeera nti enteekateeka y’okutukuza yayongerayo okusinga emirimu gyabwe egyasooka egy’okutegeera amazima agakwata ku kutandika kw’okusala omusango.

We will address the continued purification process in the next article, and begin to align the horn of true Protestantism that Millerite Adventism received in the 1840’s with the horn of Republicanism.

Tujja kukwatako ku mugendo gw’okutukuza ogweyongerayo mu kiwandiiko ekiddako, era tutandike okutuukanya ensingo y’ObuProtestanti obw’amazima Adventism ey’Abamillerite gye yafuuna mu myaka gya 1840 n’ensingo y’ObuRepabulikanisimu.