Ezekiel is a priest during the period of the sealing of the one hundred and forty-four thousand. In chapter one Ezekiel is taken into the sanctuary.
Ezeekyeri ye kabona mu kiseera eky’okuteekebwako akabonero kw’abantu emitwalo kikumi mu enkumi amakumi ana mu enkumi nnya. Mu ssuula esooka Ezeekyeri atwalibwa mu watukuvu.
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. In the fifth day of the month, which was the fifth year of king Jehoiachin’s captivity, The word of the Lord came expressly unto Ezekiel the priest, the son of Buzi, in the land of the Chaldeans by the river Chebar; and the hand of the Lord was there upon him.
Awo olwatuuka mu mwaka ogw’amakumi asatu, mu mwezi ogw’okuna, ku lunaku olw’okutaano olw’omwezi, bwe nnali wakati mu basibe ku mugga Kebali, eggulu ne libikkulwawo, ne ndaba okwolesebwa kwa Katonda. Ku lunaku olw’okutaano olw’omwezi, gwe gwali omwaka ogw’okutaano ogw’obusibe bwa kabaka Yekoyakini, ekigambo kya Mukama ne kijjira ddala Ezeekyeri kabona, mutabani wa Buzi, mu nsi y’Abakaludaaya ku mugga Kebali; era omukono gwa Mukama gwaliyo ku ye.
And I looked, and, behold, a whirlwind came out of the north, a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the colour of amber, out of the midst of the fire. Also out of the midst thereof came the likeness of four living creatures. And this was their appearance; they had the likeness of a man. And every one had four faces, and every one had four wings. And their feet were straight feet; and the sole of their feet was like the sole of a calf's foot: and they sparkled like the colour of burnished brass. And they had the hands of a man under their wings on their four sides; and they four had their faces and their wings. Their wings were joined one to another; they turned not when they went; they went every one straight forward. As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle. Thus were their faces: and their wings were stretched upward; two wings of every one were joined one to another, and two covered their bodies.
Awo ne ntunula, era, laba, embuyaga ey’amaanyi n’eva mu bukiikakkono, ekire ekinene, n’omuliro nga gwezingako, n’okumasamasa kwagyetooloola, era okuva mu makkati gaakyo ng’erangi ya nnanda, okuva mu makkati g’omuliro. Era ne mu makkati gaakyo ne mivaamu ekifaananyi ky’ebiramu bina. Era kuno kwe kwali okufaanana kwabyo; byalina ekifaananyi ky’omuntu. Era buli kimu kyali n’amaaso ana, era buli kimu kyali n’ebiwaawaatiro bina. N’ebigere byabyo byali bigolokofu; n’obugere bw’ebigere byabyo bwali ng’obw’ekiwato ky’ennyana: era byamyansa ng’erangi y’ekikomo ekisukunsuddwa. Era byalina emikono gy’omuntu wansi w’ebiwaawaatiro byabyo ku njuyi zaabyo ennya; era ebyo byonna ebina byalina amaaso gaabyo n’ebiwaawaatiro byabyo. Ebiwaawaatiro byabyo byegattanga ekimu ku kirala; tebyakyukanga bwe byatambulanga; buli kimu kyatambulanga nga kigenda butereevu mu maaso. Naye ku bikwata ku kifaananyi ky’amaaso gaabyo, ebyo byonna ebina byalina amaaso g’omuntu, n’amaaso g’empologoma, ku luuyi olwa ddyo: era ebyo byonna ebina byalina amaaso g’ente ku luuyi olwa kkono; ebyo byonna ebina era byalina amaaso ga kagubi. Bwe gatyoono bwe gaali amaaso gaabyo: n’ebiwaawaatiro byabyo byali byanjuluzibwa waggulu; ebiwaawaatiro bibiri ebya buli kimu byegattanga ekimu ku kirala, era ebibiri byabikkanga emibiri gyabyo.
And they went every one straight forward: whither the spirit was to go, they went; and they turned not when they went. As for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning. And the living creatures ran and returned as the appearance of a flash of lightning. Now as I beheld the living creatures, behold one wheel upon the earth by the living creatures, with his four faces. The appearance of the wheels and their work was like unto the colour of a beryl: and they four had one likeness: and their appearance and their work was as it were a wheel in the middle of a wheel. When they went, they went upon their four sides: and they turned not when they went. As for their rings, they were so high that they were dreadful; and their rings were full of eyes round about them four. And when the living creatures went, the wheels went by them: and when the living creatures were lifted up from the earth, the wheels were lifted up. Whithersoever the spirit was to go, they went, thither was their spirit to go; and the wheels were lifted up over against them: for the spirit of the living creature was in the wheels.
Ne ne bagenda buli omu nga batunudde mu maaso butereevu; omwoyo gye gwali okwogerako okugenda, eyo gye bagendanga; so tebaakyukanga bwe bagendanga. Era ku kifaananyi ky'ebiramu, endabika yaabyo yali ng’amanda g’omuliro agaka, era ng’endabika y’ettabaaza; gwatambulanga waggulu ne wansi wakati mu biramu; n’omuliro gwali gwa kumyansa, era okuva mu muliro ne muvaamu okumyansa. N’ebiramu ne bidduka ne bikomawo ng’endabika y’okumyansa kw’enjuba. Awo bwe nnali ntunuulira ebiramu, laba, nnamuziga omu ku ttaka ku mabbali g’ebiramu, ogwalinga n’amaaso gaabyo ana. Endabika y’amaziga n’omulimu gaago byali ng’erangi ya berulo; era gyonna ana gaalina okufaanana kumu; era endabika yaago n’omulimu gaago byali ng’akaziga akali wakati mu kaziga. Bwe gaagenda, gaagendanga ku njuyi zaago zonna ennya; so tegaakyukanga bwe gaagendanga. N’emizingo gyago gyali mirala nnyo n’okusaasira; era emizingo gyago gyali nga gijjudde amaaso enjuyi zonna ku gaago ana. Era ebiramu bwe byagendanga, n’amaziga ne gagenda ku mabbali gaabyo; era ebiramu bwe byawanikibwanga okuva ku ttaka, n’amaziga ne gawanikibwanga. Omwoyo gye gwali okwogerako okugenda, eyo gye byagendanga; eyo omwoyo gwabyo gye gwali okugenda; n’amaziga ne gawanikibwanga wamu naabyo: kubanga omwoyo gw’ekiramu gwali mu maziga.
When those went, these went; and when those stood, these stood; and when those were lifted up from the earth, the wheels were lifted up over against them: for the spirit of the living creature was in the wheels. And the likeness of the firmament upon the heads of the living creature was as the colour of the terrible crystal, stretched forth over their heads above. And under the firmament were their wings straight, the one toward the other: every one had two, which covered on this side, and every one had two, which covered on that side, their bodies. And when they went, I heard the noise of their wings, like the noise of great waters, as the voice of the Almighty, the voice of speech, as the noise of an host: when they stood, they let down their wings. And there was a voice from the firmament that was over their heads, when they stood, and had let down their wings. And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it. And I saw as the colour of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about. As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the Lord. And when I saw it, I fell upon my face, and I heard a voice of one that spake. Ezekiel 1:1–28.
Abo bwe baagenda, n’aba bano ne bagenda; era abo bwe baayimirira, n’aba bano ne bayimirira; era abo bwe baawanikibwa okuva ku ttaka, n’amapiira ne gaawanikibwa awamu nabo: kubanga omwoyo gw’ekitonde ekiramu gwali mu mapiira. Era ekifaananyi eky’eggulu ekyali waggulu ku mitwe gy’ebitonde ebiramu kyali kifaanana ng’erangi ya kirisitaalo ey’entiisa, nga kyayanjuddwa waggulu ku mitwe gyabwe. Era wansi w’eggulu ebyo ebiwaawaatiro byabwe byali bugolokofu, ekimu nga kyolekedde munnaakyo: buli kimu kyali n’ebibiri, ebyabikkanga ku ludda luno, era buli kimu kyali n’ebibiri, ebyabikkanga ku ludda luli, emibiri gyabwe. Era bwe baagenda, ne mpulira eddoboozi ly’ebiwaawaatiro byabwe, ng’eddoboozi ly’amazzi amangi, ng’eddoboozi ly’Omuyinza w’Ebintu Byonna, eddoboozi ly’okwogera, ng’eddoboozi ly’eggye: bwe baayimirira, ne bassa ebyo ebiwaawaatiro byabwe. Era waaliwo eddoboozi okuva mu ggulu eryali waggulu ku mitwe gyabwe, bwe baayimirira ne bassa ebiwaawaatiro byabwe. Era waggulu w’eggulu eryali waggulu ku mitwe gyabwe waaliwo ekifaananyi eky’entebe ey’obwakabaka, nga kifaanana ng’endabika y’ejjinja lya safiro: era ku kifaananyi eky’entebe ey’obwakabaka waaliwo ekifaananyi, ng’endabika y’omuntu waggulu ku yo. Era ne ndaba ng’erangi ya kaabali, ng’endabika y’omuliro eyeetoolodde munda mu kyo, okuva ku ndabika y’ebimugalo bye okudda waggulu, era okuva ku ndabika y’ebimugalo bye okudda wansi, ne ndaba ng’endabika y’omuliro, era nga gulina okumasamasa okwetoolodde. Ng’endabika y’omusoke ogubeera mu kire ku lunaku olw’enkuba, bwe yali bw’etyo endabika y’okumasamasa okwetoolodde. Eyo ye yali endabika y’ekifaananyi eky’ekitiibwa kya Mukama. Era bwe nakiraba, ne ngwa ku maaso gange, ne mpulira eddoboozi ly’omu eyayogera. Ezeekyeri 1:1–28.
“Ezekiel, the mourning exile prophet, in the land of the Chaldeans, was given a vision teaching the same lesson of faith in the mighty God of Israel. As he was upon the banks of the river Chebar, a whirlwind seemed to come from the north, ‘a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the color of amber.’ A number of wheels of strange appearance, intersecting one another, were moved by four living creatures. High above all these was ‘the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it.’ ‘As for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’
“Ezekyeri, nnabbi ow’obuwangwa eyali mu kukungubaga, mu nsi y’Abakaludaaya, yaweebwa okwolesebwa okw’ayigiriza essomo lye limu ery’okukkiriza Katonda ow’amaanyi owa Isiraeri. Bwe yali ku mbalama z’omugga Kebali, embuyaga ey’amaanyi yalabika ng’eva mu bukiikakkono, ‘ekire ekinene, n’omuliro nga gwezingako gwokka, n’okumasamasa nga kukyetoolodde, era wakati mu kyo nga mulimu ekifaananyi ng’effeffembe ly’amera.’ Namuziga eziwerako ez’endabika etali ya bulijjo, nga ziyingiragana zokka na zokka, zaatambulizibwanga ebitonde ebiramu ebina. Waggulu ennyo ku ebyo byonna waaliwo ‘ekifaananyi eky’entebe ey’obwakabaka, ng’endabika y’ejjinja erya safiro: era ku kifaananyi eky’entebe ey’obwakabaka waaliwo ekifaananyi ekirabika ng’omuntu waggulu ku yo.’ ‘Naye ku kifaananyi ky’ebitonde ebiramu, endabika yaabyo yali ng’amanda g’omuliro agookya, era ng’endabika y’ettabaaza: gwalinnyanga era n’akkennganga wakati mu bitonde ebiramu; era omuliro gwali gwaka nnyo, era mu muliro ne muva okumyansa.’ ‘Era mu Bakerubi ne mulabika ekifaananyi ky’omukono gw’omuntu wansi w’ebiwaawaatiro byabwe.’”
“There were wheels within wheels in an arrangement so complicated that at first sight they appeared to Ezekiel to be all in confusion. But when they moved, it was with beautiful exactness and in perfect harmony. Heavenly beings were impelling these wheels, and, above all, upon the glorious sapphire throne, was the Eternal One; while round about the throne was the encircling rainbow, emblem of grace and love. Overpowered by the terrible glory of the scene, Ezekiel fell upon his face, when a voice bade him arise and hear the word of the Lord. Then there was given him a message of warning for Israel.” Testimonies, 751.
“Waaliwo namuziga munda mu namuziga mu ntegeka eyali enzibu nnyo, ne kiba nti mu kusooka Ezeekyeri yalabika gy’ali ng’ebintu byonna biri mu kutabulwatabulwa. Naye bwe byatambula, byatambula n’obutuufu obulungi ennyo era mu kukwatagana okujjuvu. Ebitonde eby’omu ggulu bye byali bisindiikiriza namuziga ezo, era, okusinga byonna, ku ntebe ey’obwakabaka ey’ekitiibwa eya safiro, yaliyo Oyo Ataggwaawo; ate okwetooloola entebe y’obwakabaka waaliwo musoke ogwezingiridde, akabonero ak’oluganja n’okwagala. Ng’awanguddwa ekitiibwa ekitiisa eky’omwoleso ogwo, Ezeekyeri yagwa ku maaso ge, eddoboozi ne limulagira okugolokoka era awulire ekigambo kya Mukama. Awo n’alyoka aweebwa obubaka obw’okulabula eri Isirayiri.” Testimonies, 751.
In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. Isaiah 6:1–8.
Mu mwaka kabaka Uzziya lwe yafa, nalaba Mukama ng’atudde ku ntebe ey’obwakabaka, ng’agulumiziddwa era ng’ayimusiddwa waggulu; era ekirenge kye ne kijjula yeekaalu. Waggulu waayo waayimiriranga baseraafi; buli omu yalina ebiwaawaatiro mukaaga; n’ebibiri yabikka ku maaso ge, n’ebibiri yabikka ku bigere bye, era n’ebibiri yabuuka. Omu n’akaabira munne, n’ayogera nti, Mutukuvu, mutukuvu, mutukuvu, ye Mukama w’Eggye: ensi yonna ejjudde ekitiibwa kye. N’empagi ez’oluggi ne zikankana olw’eddoboozi ly’oyo eyakaaba, n’ennyumba n’ejjula omukka. Awo ne njogera nti, Zinsanze! kubanga nzikiridde; kubanga ndi muntu wa mimwa mitali mirongoofu, era mbeera wakati mu bantu abalina emimwa egitali mirongoofu: kubanga amaaso gange galabye Kabaka, Mukama w’Eggye. Awo omu ku baseraafi n’abuuka n’ajja gye ndi, ng’akwate mu mukono gwe eryanda eryaka, lye yali aggye ku kyoto n’ensonga. N’alissa ku kamwa kange, n’ayogera nti, Laba, kino kikutte ku mimwa gyo; obutali butuukirivu bwo buggyiddwawo, n’ekibi kyo kirongoosebbwa. Era ne mpulira eddoboozi lya Mukama, ng’ayogera nti, Naani gwe ndiba ntuma, era ani alitugendera? Awo ne njogera nti, Nze nzuuno; ntuma. Isaaya 6:1–8.
“This vision was given to Ezekiel at a time when his mind was filled with gloomy forebodings. He saw the land of his fathers lying desolate. The city that was once full of people was no longer inhabited. The voice of mirth and the song of praise were no more heard within her walls. The prophet himself was a stranger in a strange land, where boundless ambition and savage cruelty reigned supreme. That which he saw and heard of human tyranny and wrong distressed his soul, and he mourned bitterly day and night. But the wonderful symbols presented before him beside the river Chebar revealed an overruling power mightier than that of earthly rulers. Above the proud and cruel monarchs of Assyria and Babylon the God of mercy and truth was enthroned.
“Okubikkulirwa kuno kwawebwa Ezeekyeri mu biro ebirowoozo bye lwe byali bijjudde eby’okutya eby’ennaku. Yalaba ensi ya bajjajjaabe ng’efuuse matongo. Ekibuga ekyali edda nga kijjudde abantu tekyali kikyabeerwamu. Eddoboozi ly’essanyu n’oluyimba olw’okutendereza byali tebikyawulirwa munda mu bbugwe baakyo. Nnabbi yennyini yali mugenyi mu nsi etali yiye, gye kwali kufugibwa okwegomba okutaliiko kkomo n’obukambwe obw’ensolo. Ebyo bye yalaba n’ebyo bye yawulira ku bukambwe bw’abantu n’obutali butuukirivu byanyiiza emmeeme ye, era n’akungubaga nnyo emisana n’ekiro. Naye obubonero obw’ekitalo obwamulagibwa ku mabbali g’omugga Kebali bwamulaga amaanyi agafuga byonna agasinga ennyo ag’abafuzi b’ensi. Waggulu wa bakabaka ab’amalala era ab’obukambwe aba Asuli ne Babulooni Katonda ow’okusaasira n’amazima yali atudde ku ntebe.”
“The wheellike complications that appeared to the prophet to be involved in such confusion were under the guidance of an infinite hand. The Spirit of God, revealed to him as moving and directing these wheels, brought harmony out of confusion; so the whole world was under His control. Myriads of glorified beings were ready at His word to overrule the power and policy of evil men, and bring good to His faithful ones.
Ebizibu ebyali ng’amapayi, ebyalabikira nnabbi ng’ebizingiddwa mu kutabulatabula okw’enjawulo bwe bityo, byali birambikibwa omukono ogutaliiko kkomo. Omwoyo gwa Katonda, eyamubikkulirwa ng’agenda n’alagira amapayi ago, yaleeta enkwatagana okuva mu kutabulatabula; bwe kityo ensi yonna yali wansi w’obuyinza Bwe. Emitwalo n’emitwalo gy’ebitonde ebigulumiziddwa byali byetegefu ku kigambo Kye okusukkulumya amaanyi n’enkola z’abantu ababi, n’okuleetera abalina obwesigwa gy’Ali ebirungi.
“In like manner, when God was about to open to the beloved John the history of the church for future ages, He gave him an assurance of the Saviour’s interest and care for His people by revealing to him ‘One like unto the Son of man,’ walking among the candlesticks, which symbolized the seven churches. While John was shown the last great struggles of the church with earthly powers, he was also permitted to behold the final victory and deliverance of the faithful. He saw the church brought into deadly conflict with the beast and his image, and the worship of that beast enforced on pain of death. But looking beyond the smoke and din of the battle, he beheld a company upon Mount Zion with the Lamb, having, instead of the mark of the beast, the ‘Father’s name written in their foreheads.’ And again he saw ‘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 singing the song of Moses and the Lamb.
“Mu ngeri y’emu, Katonda bwe yali ng’anaatera okubikkulira Yokaana omwagalwa ebyafaayo by’ekkanisa eby’emirembe egijja, yamuweerera okukakasa okw’okwagala n’okulabirira kw’Omulokozi eri abantu Be ng’amubikkulira ‘Omu afaanana ng’Omwana w’omuntu,’ ng’atambulira wakati mu bikondo by’ettaala, ebyali biraga amakkanisa omusanvu. Pawulo Yokaana bwe yalagibwa entalo ez’enkomerero ennene ez’ekkanisa n’amaanyi ag’ensi, era yakkirizibwa okulaba obuwanguzi obw’enkomerero n’obununule bw’abeesigwa. Yalaba ekkanisa ng’ereetebwa mu lutalo olw’okufa n’ensolo n’ekifaananyi kyayo, era n’okusinza ensolo eyo nga kulagirwa nga kwono okufa. Naye bwe yatunuulira emabega w’omukka n’oluyoogaano lw’olutalo, yalaba ekibiina ku Lusozi Sayuuni ne Omwana gw’endiga, nga balina, mu kifo ky’akabonero k’ensolo, ‘erinnya lya Kitaawe nga liwandiikiddwa ku byenyi byabwe.’ Era nate yalaba ‘abo abawangudde ensolo, n’ekifaananyi kyayo, n’akabonero kaayo, n’omuwendo gw’erinnya lyayo, nga bayimiridde ku nnyanja ey’endabirwamu, nga balina ennanga za Katonda’ era nga bayimba oluyimba lwa Musa n’Olw’Omwana gw’endiga.”
“These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. Christ, upon the Mount of Olives, rehearsed the fearful judgments that were to precede His second coming: ‘Ye shall hear of wars and rumors of wars.’ ‘Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.
“Enjigiriza zino za mugaso gye tuli. Twetaaga okunyweza okukkiriza kwaffe eri Katonda, kubanga waliwo mu maaso gaffe ekiseera ekinaakema emyoyo gy’abantu. Kristo, ku Lusozi olw’Emizeyituuni, yaddamu okwogera ku misango egy’entiisa egyali egy’okukulembera okujja Kwe okw’okubiri nti: ‘Munaawulira entalo n’amawulire g’entalo.’ ‘Eggwanga lirigolokokera eggwanga linnaalyo, n’obwakabaka buligolokokera obwakabaka bunnaabwo: era walibaawo enjala, ne kawumpuli, ne musisi mu bifo ebitali bimu. Ebyo byonna lwe luberyeberye lw’ennaku.’ Newaakubadde nga obunnabbi buno bwatuukirira mu kitundu mu kuzikirizibwa kwa Yerusaalemi, bulina okukozesebwa okusingira ddala ku nnaku ez’oluvannyuma.”
“We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of. Satan is at work through human agencies. Those who are making an effort to change the Constitution and secure a law enforcing Sunday observance little realize what will be the result. A crisis is just upon us.
“Tuyimiridde ku mulyango gw’ebintu ebinene era eby’ekitiibwa ekisanyusa okutya. Obunnabbi buli kumpi nnyo n’okutuukirira. Mukama ali ku mulyango. Mu bbanga ttono nnyo wajja kutubikkulirwa ekiseera eky’ensonga ennyingi ennyo eri bonna abalamu. Empaka ez’edda zijja kuzuukizibwa nate; era empaka empya zijja kujja. Ebitundu eby’eby’okukolebwa mu nsi yaffe tebinnaba na kulootebwa. Setaani akola ng’ayita mu bantu. Abo abafuba okukyusa Ssemateeka n’okufuna etteeka eriragira okukuuma Ssande tebategeera nnyo kinaavaamu. Akatabanguko kali kumpi nnyo okututuukako.”
“But God’s servants are not to trust to themselves in this great emergency. In the visions given to Isaiah, to Ezekiel, and to John we see how closely heaven is connected with the events taking place upon the earth and how great is the care of God for those who are loyal to Him. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of His church, in His own charge.
“Naye abaweereza ba Katonda tebalina kwesiga bo bokka mu kiseera kino eky’amaanyi ennyo. Mu kwolesebwa okwaweebwa Isaaya, ne Ezeekyeri, ne Yokaana tulaba engeri eggulu gye liri okumpi ennyo n’ebigenda mu maaso ku nsi, era nga obulabirizi bwa Katonda bungi nnyo eri abo abeesigwa gy’Ali. Ensi teriiko atafuga. Enteekateeka y’ebigenda okujja eri mu mikono gya Mukama. Obukulu obw’omu ggulu bulina mu buyinza bwabwo enkomerero y’amawanga, era n’ensonga z’Ekkanisa ye, mu buyinza bwabwo ddala.”
“We permit ourselves to feel altogether too much care, trouble, and perplexity in the Lord’s work. Finite men are not left to carry the burden of responsibility. We need to trust in God, believe in Him, and go forward. The tireless vigilance of the heavenly messengers, and their unceasing employment in their ministry in connection with the beings of earth, show us how God’s hand is guiding the wheel within a wheel. The divine Instructor is saying to every actor in His work, as He said to Cyrus of old: ‘I girded thee, though thou hast not known Me.’
“Twekiriza nnyo okwegganya ddala n’okulowoozebwa ennyo, ebizibu, n’okubulwa amagezi mu mulimu gwa Mukama. Abantu ab’ekkomo tebalekeddwa kwetikka mugugu gw’obuvunaanyizibwa. Twetaaga okwesiga Katonda, okumukkiriza, era n’okweyongera mu maaso. Okukuuma okutateggwa kw’ababaka ab’omu ggulu, n’okubeera kwabwe mu buweereza bwabwe obutayosa nga bakwatagana n’ebitonde eby’ensi, biraga engeri omukono gwa Katonda gye gulungamya nnamuziga eri munda mu nnamuziga. Omuyigiriza ow’obwakatonda agamba buli akola mu mulimu Gwe, nga bwe yagamba Kuulo ow’edda nti: ‘Nakusiba olukoba, newakubadde nga tonnamanya.’”
“In Ezekiel’s vision God had His hand beneath the wings of the cherubim. This is to teach His servants that it is divine power that gives them success. He will work with them if they will put away iniquity and become pure in heart and life.
“Mu kwolesebwa kwa Ezeekyeri Katonda yalina omukono gwe wansi w’ebiwaawaatiro bya bakerubi. Kino kigendereddwamu okuyigiriza abaweereza be nti amaanyi ag’obwa Katonda ge gabaweesa obuwanguzi. Ajja kukolera wamu nabo bwe banaaleka obutali butuukirivu ne bafuuka abalongoofu mu mutima ne mu bulamu.”
“The bright light going among the living creatures with the swiftness of lightning represents the speed with which this work will finally go forward to completion. He who slumbers not, who is continually at work for the accomplishment of His designs, can carry forward His great work harmoniously. That which appears to finite minds entangled and complicated, the Lord’s hand can keep in perfect order. He can devise ways and means to thwart the purposes of wicked men, and He will bring to confusion the counsels of them that plot mischief against His people.
“Omusana ogwaka ogutambulira wakati mu bitonde ebiramu n’obwangu obw’eggulu lya lubberera gulaga obwangu obulimu omulimu guno kwe gulituukiriza okumalirizibwa. Oyo atateebaka, era eyeeyongera obutayosa okukola olw’okutuukiriza ebigendererwa Bye, asobola okutambuza omulimu Gwe omukulu mu nkwatagana entuufu. Ekyo ekirabika eri amagezi ag’ekkomo, agasibiddwa mu bintu ebizibu era ebizimbulukufu, omukono gwa Mukama asobola okukikuuma mu nteekateeka entuufu ddala. Asobola okuteekateeka amakubo n’obusobozi okuziyiza ebigendererwa by’abasajja ababi, era alireeta mu kusattizibwa amagezi g’abo abateesa obubi ku bantu Be.”
“Brethren, it is no time now for mourning and despair, no time to yield to doubt and unbelief. Christ is not now a Saviour in Joseph’s new tomb, closed with a great stone and sealed with the Roman seal; we have a risen Saviour. He is the King, the Lord of hosts; He sitteth between the cherubim; and amid the strife and tumult of nations He guards His people still. He who ruleth in the heavens is our Saviour. He measures every trial. He watches the furnace fire that must test every soul. When the strongholds of kings shall be overthrown, when the arrows of God’s wrath shall strike through the hearts of His enemies, His people will be safe in His hands.” Testimonies, volume 5, 752–754.
“Abooluganda, guno si mukiseera kya kukungubaga n’okuggwaamu essuubi, si mukiseera kya kwewaayo eri okubuusabuusa n’obutakkiriza. Kristo kaakano si Mulokozi ali mu ntaana empya eya Yusufu, eggaddwako ejjinja eddene era essiddwaako akabonero k’Abaruumi; tulina Omulokozi eyazuukira. Ye Kabaka, Mukama w’eggye; atuula wakati wa bakerubi; era wakati mu kulwana n’okutabuka kw’amawanga akuuma abantu Be n’okutuusa leero. Afuga mu ggulu ye Mulokozi waffe. Agera buli kukemebwa. Alabirira omuliro ogw’ekikoomi oguteekwa okukema buli mmeeme. Ebigo bya bakabaka bwe birisuulibwa wansi, obusaale bw’obusungu bwa Katonda bwe bulifumitira emitima gy’abalabe Be, abantu Be balibeera bulungi mu mikono Gye.” Testimonies, volume 5, 752–754.
Ezekiel represents the candidates to be among the one hundred and forty-four thousand, and line upon line his experience in the sanctuary aligns with Isaiah’s and John’s experience within the sanctuary. We are now in the temple test, the second of the three tests that seals the one hundred and forty-four thousand. That period is the purification accomplished by the Messenger of the Covenant in fulfillment of Malachi three. The purification process of three tests, is Malachi’s fiery “furnace” “that must test every soul.” When the third angel arrived on October 22, 1844 the Messenger of the Covenant suddenly came to His temple and led the wise virgins of that history into the Most Holy Place, in order to seal His faithful, but the virgins of that history rebelled, and by 1856 the Philadelphian Millerite movement had changed unto the Laodicean Millerite movement and in 1863 became the Laodicean Seventh-day Adventist church.
Ezekyeri akiikirira abo abeetegekeddwa okuba mu kikumi mu ana mu bina mu enkumi, era olunyiriri ku lunyiriri obumanyirivu bwe mu watukuvu butabagana n’obumanyirivu bwa Isaaya ne Yokaana munda mu watukuvu. Kati tuli mu kukemebwa okw’omu yeekaalu, okwokubiri ku kukemebwa okusatu okusiba akabonero ku kikumi mu ana mu bina mu enkumi. Ekiseera ekyo kwe kutukuzibwa okukolebwa Omubaka ow’Endagaano mu kutuukiriza Malaki esuula ey’okusatu. Enkola eno ey’okutukuzibwa ey’okukemebwa okusatu, ye “ekikoomi” kya Malaki eky’omuliro “ekiteekwa okukema buli mmeeme.” Bamalayika ow’okusatu bwe yatuuka nga October 22, 1844, Omubaka ow’Endagaano amangu ago yajja mu yeekaalu Ye era n’akulembera abawala abagezi ab’omu byafaayo ebyo okuyingira mu Kifo Ekisinga Obutukuvu, alyoke asibe akabonero ku beesigwa Be; naye abawala ab’omu byafaayo ebyo ne bajeema, era mu 1856 olugendo lwa Millerite olw’e Firaderufiya lwakyuka ne lufuuka olugendo lwa Millerite olw’e Lawodikiya, era mu 1863 ne lufuuka ekkanisa y’Abadiventi b’olunaku olw’omusanvu ey’e Lawodikiya.
The third angel who arrived suddenly on October 22, 1844 withdrew his presence in 1863, and then returned on September 11, 2001. Twenty-five years later the temple test that was typified by October 22, 1844 is now being repeated. Twenty-five is symbolically a prophetic tithe of two hundred and fifty, and two hundred and fifty is a symbol of the history represented in verses eleven to fifteen of Daniel eleven. Two hundred and fifty, and twenty-five is a wheel within the sanctuary vision of Ezekiel. Twenty-five is a symbol of the separation of the wise and the wicked in fulfillment of the three-step testing process that is represented in the work of purification that is accomplished by the Messenger of the Covenant.
Malayika ow’okusatu eyajja amangu nga nga 22 Okitobba 1844 yaggyayo okubeerawo kwe mu 1863, oluvannyuma n’akomawo nga 11 Sebuttemba 2001. Emyaka amakumi abiri mu etaano oluvannyuma, ekigezo kya yeekaalu ekyakolebwa ekifaananyi nga 22 Okitobba 1844 kati kiddamu. Amakumi abiri mu etaano mu bubonero bwa nnabbi kye kitundu eky’ekkumi kya bibiri mu ataano, era bibiri mu ataano kabonero k’amateeka agakiikirirwa mu lunyiriri kkumi na lumu okutuuka ku kkumi na ttaano mu Danyeri kkumi na lumu. Bibiri mu ataano, n’amakumi abiri mu etaano, kye nnamuziga munda mu okwolesebwa okw’awatukuvu okwa Ezeekyeri. Amakumi abiri mu etaano kabonero k’okwawukanya kw’abagezi n’ababi mu kutuukirira kw’enkola ey’emitendera esatu egy’okugezesebwa, ekiikirirwa mu mulimu gw’okutukuza ogutuukirizibwa Omubaka w’Endagaano.
Matthew twenty-five contains three parables, and each parable identifies the separation of the wise and wicked in the sealing time of the one hundred and forty-four thousand. The hope of God’s people represented in the chapter is that they might be a wise virgin in possession of the oil of the message of the midnight cry. Their hope is that they are judged a faithful servant in their stewardship of employing the special talents that were given them to manage in their personal probationary period. Their hope is that they are judged as a sheep of God’s pasture, seated upon His right side, and not a goat on his left. Twenty-five is a symbol of the separation of the wise and wicked in the sealing time of the one hundred and forty-four thousand. Twenty-five is one of Ezekiel’s wheels.
Matayo amakumi abiri mu ttaano mulimu enfumo ssatu, era buli nfumo eraga okwawukana kw’abagezi n’ababi mu kiseera eky’okuteekebwako akabonero ak’abantu emitwalo kikumi mu ana mu nnya. Essuubi ly’abantu ba Katonda erikiikiriddwa mu ssuula eno lye lino: babeere emboozi entegeevu erina amafuta ag’obubaka bw’okukaaba okw’ekiro wakati. Essuubi lyabwe lye lino: balamulibwe ng’omuddu omwesigwa mu buvunaanyizibwa bwabwe obw’okukozesa ebitone eby’enjawulo bye baaweebwa okulabirira mu kiseera kyabwe eky’okugezesebwa ku bwabwe. Essuubi lyabwe lye lino: balamulibwe ng’endiga ez’omu ddundiro lya Katonda, nga batudde ku mukono gwe ogwa ddyo, so si mbuzi ku mukono gwe ogwa kkono. Amakumi abiri mu ttaano kabonero ak’okwawukana kw’abagezi n’ababi mu kiseera eky’okuteekebwako akabonero ak’abantu emitwalo kikumi mu ana mu nnya. Amakumi abiri mu ttaano ge gamu ku nziga za Ezeekyeri.
In the five and twentieth year of our captivity, in the beginning of the year, in the tenth day of the month, in the fourteenth year after that the city was smitten, in the selfsame day the hand of the Lord was upon me, and brought me thither. Ezekiel 40:1.
Mu mwaka ogw’amakumi abiri mu etaano ogw’obusibe bwaffe, ku ntandikwa y’omwaka, ku lunaku olw’ekkumi olw’omwezi, mu mwaka ogw’ekkumi n’ena oluvannyuma lw’ekibuga okukubibwa, ku lunaku luli lwennyini omukono gwa Mukama gwali ku nze, n’antwala eri eyo. Ezeekyeri 40:1.
The twenty-fifth year of captivity is represented by October 22, which is represented by the closing of a dispensational door. On October 22, 1844 a door was opened and a door was closed as two classes were separated.
Omwaka ogw’abiri mu etaano ogw’obusibe gukiikirizibwa nga Okitobba 22, era gukiikirizibwa nga okuggala oluggi olw’omulembe gw’eby’enjigiriza eby’obulokozi. Nga Okitobba 22, 1844, oluggi lumu lwaggulwawo era oluggi lumu lwaggibwawo, ng’ebibinja bibiri byawulwamu.
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. Revelation 3:7, 8.
Era malayika ow’ekkanisa ey’e Firaderufiya owandiike nti; Bw’ati bw’ayogera oyo Omutukuvu, oyo ow’Amazima, alina ekisumuluzo kya Dawudi, aggulawo so tewali muntu ayinza kuggalawo; era aggala so tewali muntu ayinza kuggulawo; Mmanyi ebikolwa byo: laba, nteese mu maaso go oluggi oluggule, so tewali muntu ayinza kuluggala: kubanga olina amaanyi matono, era okwate ekigambo kyange, so tewegaana linnya lyange. Okubikkulirwa 3:7, 8.
Christ tells the angel of Philadelphia that He knows their work, that He has set before the church of Philadelphia, an open door. That door is opened by “the key of David,” the key that is placed upon Eliakim.
Kristo agamba malayika ow’e Filaderufiya nti amanyi emirimu gyabwe, era nti atadde mu maaso g’ekkanisa y’e Filaderufiya oluggi oluggule. Oluggi olwo luggulwawo “n’essumuluzo kya Dawudi,” essumuluzo ekyateekebwa ku Eriyakimu.
And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:20–22.
Awo olulituuka ku lunaku olwo, ne nnyita omuddu wange Eriyakimu mutabani wa Kirukkiya: era ndimwambaza ekyambalo kyo, era ndimunyweza n’olukoba lwo, era ndimuwa obuyinza bwo mu mukono gwe: naye aliba kitaawe eri abatuuze b’e Yerusaalemi, n’eri ennyumba ya Yuda. Era ekisumuluzo eky’ennyumba ya Dawudi ndikissa ku kibegabega kye; bw’atyo aliggulawo, so tewaliba aliggala; era aliggala, so tewaliba aliggulawo. Isaaya 22:20–22.
The day that Eliakim is called, he is separated from wicked Shebna.
Ku lunaku Eriyakimu lwe yayitibwako, yawulibwamu ne Sebuna omubi.
Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. Isaiah 22:15–18.
Bw’ati bw’ayogera Mukama Katonda ow’Eggye nti, Genda weeyanjule eri omuwanika ono, gwe Sebuna, ali omukulu w’ennyumba, omugambe nti, Olina ki wano? era oli ne ani wano, n’okyolesa nti weesimbye wano entaana, ng’oyo eyeesimira entaana waggulu, era eyeesimira ekifo eky’okubeeramu mu lwazi? Laba, Mukama alikutwala n’obusibe obw’amaanyi, era talirema kukubikka. Mazima alikukyuusa n’akusuula n’amaanyi ng’omupiira mu nsi ennene: eyo gy’olifiira, era eyo amagaali ag’ekitiibwa kyo gye galibeera ensonyi ez’ennyumba ya mukama wo. Isaaya 22:15–18.
The separation of the wise and foolish virgins that fulfilled the illustration of Shebna and Eliakim was fulfilled on October 22, 1844, and also in the twenty-fifth year of captivity of Jehoiachin which was October 22, 573 BC. In Ezekiel chapter eight the wicked within Adventism, represented by Jerusalem, are represented by twenty-five men bowing to the sun. The destruction of Jerusalem represents the Sunday law, which is also the waymark which ends the sealing time of the one hundred and forty-four thousand. That sealing time began on September 11, 2001, and Jesus is both the Alpha and Omega, so September 11, 2001 as the beginning of the sealing illustrates the end, at the Sunday law.
Okwawukana kw’abawala abagezi n’abasirusiru okwatuukiriza ekifaananyi kya Sebuna ne Eriyakimu, kwatuukirizibwa nga 22 Okitobba 1844, era ne mu mwaka ogw’amakumi abiri mu etaano ogw’obusibe bwa Yekoyakini gwe gwali nga 22 Okitobba 573 BC. Mu Ezekyeri essuula ey’omunaana, ababi munda mu Bwadiventi, abakiikirirwa Yerusaalemi, bakiikirirwa abasajja amakumi abiri mu bataano nga bavuunama eri enjuba. Okuzikirizibwa kwa Yerusaalemi kikiikirira etteeka ly’Olwokuna, era era kye kabonero ak’ekkubo akakomya ekiseera eky’okuteekebwako akabonero ak’abantu obusiriivu mu enkumi kikumi mu enkumi amakumi ana mu enkumi nnya. Ekiseera ekyo eky’okuteekebwako akabonero kyatandika nga 11 Sebutemba 2001, era Yesu ye Alfa era ye Omega, n’olwekyo 11 Sebutemba 2001 ng’entandikwa y’okuteekebwako akabonero eraga enkomerero, ku tteeka ly’Olwokuna.
September 11, 2001 was typified by the Minneapolis meetings of 1888, for Sister White identifies that when the great buildings of New York came down at 9/11, Revelation 18:1–3 was fulfilled. At that time, as in 1888 she identified the angel of Revelation eighteen descended to lighten the earth with His glory. The rebellion of 1888 she aligned with the rebellion of Korah, Dathan and Abiram, who also had two hundred and fifty men of renown join in their apostasy. Two hundred and fifty rebels in the rebellion of Korah and his cohorts in the beginning history of ancient Israel typified the twenty-five men who were bowing to the sun at the ending of ancient Israel.
Nga September 11, 2001 kyali kiragibwa enkuŋŋaana ez’e Minneapolis eza 1888; kubanga Mwannyinaffe White alaga nti ebizimbe ebinene eby’e New York bwe byagwa ku 9/11, Okubikkulirwa 18:1–3 kyatuukirizibwa. Mu kiseera ekyo, nga bwe kyali ne mu 1888, yalaga nti malayika ow’omu Okubikkulirwa essuula kkumi n’omunaana yakkira okwakiza ensi n’ekitiibwa Kye. Obujeemu obwa 1888 yabugeraageranya n’obujeemu bwa Koola, Dasani ne Abiraamu, era nabo baalina abasajja ebikumi bibiri mu ataano ab’ettutumu okwegatta mu bujeemu bwabwe. Abajeemu ebikumi bibiri mu ataano mu bujeemu bwa Koola ne bannaabwe mu byafaayo eby’olubereberye eby’Isiraeri ow’edda baali kabonero akalaga abasajja amakumi abiri mu bataano abaali bavuunama eri enjuba ku nkomerero ya Isiraeri ow’edda.
Twenty-five leaders of Laodicean Adventism bowing at the Sunday law and two hundred and fifty at 9/11 sets forth the sealing time with the symbolism of twenty-five, (the symbol of the separation of the wise and wicked) to mark the beginning and ending of the sealing time. Whether it’s the two hundred and fifty rebels in the time of Moses, or the twenty-five men in Ezekiel chapter eight, or of Matthew chapter twenty-five’s three witnesses of the separation, or the twenty-fifth year of the captivity in Ezekiel forty; all the manifestations of the symbol of twenty-five, align with the three two hundred- and fifty-year periods that reached their conclusion in 207 BC, 313 and 2026 respectively.
Abakulembeze amakumi abiri mu bataano ab’Obwadiventi obw’e Laodikiya nga bavuunamira etteeka lya Ssande, n’abalala ebikumi bibiri mu ataano ku 9/11, biraga mu maaso ekiseera eky’okuteekebwako akabonero nga bakozesa obubonero bw’amakumi abiri mu bataano, (akabonero ak’okwawula wakati w’abagezi n’ababi), okumanyisa okutandika n’okuggwaako kw’ekiseera eky’okuteekebwako akabonero. Ka kibe nga be bajeemu ebikumi bibiri mu ataano mu biro bya Musa, oba abasajja amakumi abiri mu bataano mu Ezekyeri essuula ey’omunaana, oba abajulirwa abasatu ab’okwawula mu Matayo essuula amakumi abiri mu etaano, oba omwaka ogw’amakumi abiri mu etaano ogw’obusibe mu Ezekyeri amakumi ana; okulabisibwa kwonna okw’akabonero k’amakumi abiri mu bataano kukwatagana n’ebiseera ebisatu eby’emyaka ebikumi bibiri mu ataano ebyatuuka ku nkomerero yaabyo mu 207 BC, 313 ne 2026 mu butuufu.
Twenty-five is an axle, so to speak, of twenty-five that brings all the lines of twenty-five into perfection. It becomes one of the prophetic keys of the kingdom given to Peter to bring clarity into the hidden history of verse forty. It has been repeatedly established on more than three witnesses that verses ten to fifteen of Daniel eleven represent a line that covers the history from 1989 unto the Sunday law, which is the hidden history of verse forty. The lion of the tribe of Judah is now unsealing the wheels of Ezekiel as He opens the hidden history that will finalize the message of the Midnight Cry of the latter days.
Abiri mu ttaano, mu ngeri ey’okugamba, kye kituli eky’abiri mu ttaano ekireeta ennyiriri zonna ez’abiri mu ttaano mu butuukirivu obujjuvu. Kifuuka emu ku bisumuluzo eby’obunnabbi eby’obwakabaka ebyaaweebwa Peetero okuleeta obutangaavu mu byafaayo ebyekusifu eby’olunyiriri olw’amakumi ana. Kinywezeddwa emirundi mingi ku bajulirwa abasukka mu basatu nti ennyiriri kkumi okutuuka ku kkumi na ttaano ez’omu Danyeri kkumi n’emu zikiikirira olunyiriri olubikka ebyafaayo okuva mu 1989 okutuuka ku Sunday law, kwe byafaayo ebyekusifu eby’olunyiriri olw’amakumi ana. Empologoma ey’ekika kya Yuda kaakano esumulula namuziga za Ezeekyeri nga bw’aggulawo ebyafaayo ebyekusifu ebinaamaliriza obubaka bw’Okukaaba okw’Ekiro eky’omu nnaku ez’oluvannyuma.
In the following articles we will continue to identify Ezekiel’s wheels that represent the complex interplay of men in the latter days. Ezekiel chapter one at the beginning of this article and the accompanying passage from Testimonies volume five set forth will be our continued point of reference as we proceed in the articles. When the wheels are set forth in their proper place, and with their proper intersections with the other wheels of prophetic history we will demonstrate that the three hundred and ninety-one years and fifteen days that empowered the first angel on August 11, 1840 is also represented by Ezekiel as three hundred and ninety years, connected with the one and a half years of the siege of Jerusalem; and that the arrival of this prophetic light identifies the lifting up of the ensign of the one hundred and forty-four thousand.
Mu ebitundu ebiddako tunaagenda mu maaso n’okulaga enziga za Ezeekyeri ezikiikirira enkolagana enzibu ey’abantu mu nnaku ez’oluvannyuma. Ezeekyeri essuula ey’olubereberye eri ku ntandikwa y’ekiwandiiko kino, awamu n’ekitundu ekigiyitibwa okuva mu Testimonies, omuzingo ogw’okutaano, ebiterekeddwa wano, bye binaabeeranga ekifo kyaffe eky’okujuliza bwe tunaagenda mu maaso n’ebitundu bino. Enziga bwe zinaateekebwa mu kifo kyazo ekituufu, era n’ensisinkano yazo entuufu n’enziga endala ez’ebyafaayo eby’obunnabbi, tunaalaga nti emyaka ebikumi bisatu mu kyenda mu gumu n’ennaku kkumi na ttaano egyawa amaanyi malayika ow’olubereberye nga 11 Agusito 1840, nayo Ezeekyeri agikiikirira ng’emyaka ebikumi bisatu mu kyenda, egattiddwa ku mwaka gumu n’ekitundu eky’okuzingiza Yerusaalemi; era nti okutuuka kw’omusana guno ogw’obunnabbi kulaga okuyimusibwa kw’ekibonero ky’abantu akakumi mu enkumi nnya mu enkumi nnya.
July 27, 1299 unto 1337 represents thirty-eight years at the beginning of the one hundred and fifty years (five months) of Revelation nine, verse ten. That one hundred and fifty years connects with the three hundred and ninety-one years and fifteen days of verse fifteen. Thus, the beginning of the two periods, make up one line of prophecy which concluded in the fulfillment of the 1838 and 1840 prediction of Josiah Litch and marked the rising up and empowerment of the Millerite movement. That history at the beginning of Adventism, marks the rising up of the one hundred and forty-four thousand as an ensign in advance of the Sunday law. Thus, Ezekiel’s three hundred and ninety years, and one point five years (1.5) of Jerusalem’s siege marks the end of the line of prophecy that began in 1299.
Nga nga 27 omwezi gwa Mukaaga 1299 okutuuka ku 1337 kikiikirira emyaka amakumi asatu mu munaana ku ntandikwa y’emyaka kikumi mu ataano (emyezi etaano) egiri mu Okubikkulirwa essuula ey’omwenda, olunyiriri olw’ekkumi. Emyaka egyo kikumi mu ataano egatta ku myaka ebikumi bisatu mu kyenda mu gumu n’ennaku kkumi na ttaano ez’olunyiriri olw’ekkumi n’ettaano. Bwe kityo, entandikwa y’ebiseera ebyo ebibiri zikola olunyiriri lumu olw’obunnabbi olwakomekkerezebwa mu kutuukirira kw’obunnabbi bwa Josiah Litch obwa 1838 ne 1840 era ne bulaga okugolokoka n’okuwezeshwa okw’entambula y’Aba-Millerite. Ebyafaayo ebyo ku ntandikwa y’Obwadiventi, biraga okugolokoka kw’abantu kasiriivu mu enkumi nnya mu enkumi nnya ng’akabonero nga Sunday law tennabaawo. Bwe kityo, emyaka ebikumi bisatu mu kyenda egya Ezeekyeri, n’omwaka gumu n’ekitundu (1.5) eby’okuzingiza Yerusaalemi, biraga enkomerero y’olunyiriri olw’obunnabbi olwatandika mu 1299.
It would be worthwhile to consider the passage from Testimonies, volume five in advance of the next article.
Kyandibadde okulowooza ku kitundu ekiri mu Testimonies, ekitabo ekyokutaano, nga tonnasoma ekiwandiiko ekiddako.