The warning message in the book of Ezekiel is the ‘sign of the siege.’ When the siege began, Ezekiel’s wife died and Ezekiel was commanded not to mourn her death. Her death, accompanied with his lack of mourning her death, symbolized the siege and the approaching destruction of Jerusalem. His actions and her death represent a warning sign, typifying a future warning sign set forth by Jesus, as the “abomination of desolation.”
Obubaka obw’okulabula obuli mu kitabo kya Ezeekyeri bwe “kabonero ak’okuzingiza.” Okuzingiza bwe kwatandika, mukazi wa Ezeekyeri n’afa, era Ezeekyeri n’alagirwa obutukumira kufa kwe. Okufa kwe, okugattiddwaako obutamukumira kufa kwe, kwalaga mu kifaananyi okuzingiza n’okuzikirizibwa kwa Yerusaalemi okwali kunaatera. Ebikolwa bye n’okufa kwe byali kabonero ak’okulabula, nga bikiikirira mu kifaananyi kabonero ak’okulabula ak’omu maaso akaateekebwawo Yesu, nga “eky’omuzizo ekireeta amatongo.”
When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand). Matthew 24:15.
Kale bwe muliraba eky’omuzizo eky’okuzikiriza, ekyayogerwako Danyeri nnabbi, nga kiyimiridde mu kifo ekitukuvu, (asoma ategeere). Matayo 24:15.
When the Roman standards were placed inside the precincts of the temple, Christians in Jerusalem were to flee the city. The two witnesses of the sign of Jerusalem’s destruction emphasize the seriousness of recognizing the ‘sign’ in advance of the siege, and inspiration further identifies that those two witnesses find their “more direct application” in the latter days. Speaking of Christ’s warning of Jerusalem’s destruction in connection with Ezekiel and John being in a temple vision, Sister White penned:
Bendera za Abaruumi bwe zateekebwa munda mu lubiri lwa yeekaalu, Abakristaayo mu Yerusaalemi baalina okudduka okuva mu kibuga. Abajulirwa ababiri ab’akabonero ak’okuzikirira kwa Yerusaalemi bategeeza obuzito bw’okutegeera “akabonero” nga okuzingiza tekunnatuuka, era okuweebwa okw’obuluŋŋamu kwongera okulaga nti abajulirwa abo ababiri bafuna “enkozesa yaabwe esinga obwangu” mu nnaku ez’oluvannyuma. Ng’ayogera ku kulabula kwa Kristo okw’okuzikirira kwa Yerusaalemi nga kukwataganiddwa ne Ezeekyeri ne Yokaana okuba mu kwolesebwa kwa yeekaalu, Sista White yawandiika:
“While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.
“Nga obunnabbi buno bwafuna okutukirizibwa okw’ekitundu mu kuzikirizibwa kwa Yerusaalemi, bulina enkozesa esingawo obutereevu eri ennaku ez’enkomerero.
“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.” Testimonies, volume 5, 753.
“Tuyimiridde ku mulyango gw’ebintu ebinene era eby’obuzibu obw’ekitiibwa. Obunnabbi buli kumpi nnyo okutuukirira. Mukama ali ku mulyango. Mu bbanga ttono nnyo wajja kutuggulwako ekiseera eky’ensonga ennyo era eky’obukulu obw’amaanyi eri bonna abalina obulamu. Enkaayana ez’omu biro ebyayita zijja kuzuukizibwa nate; era enkaayana empya zijja kujjawo. Ebyo ebigenda okukolebwa mu nsi yaffe tebinnaba na kulootebwa yadde.” Testimonies, volume 5, 753.
In chapter four, Ezekiel was directed to act out a parable that was emphasizing the ‘sign of the siege.’ Ezekiel acted out a parable five times in his book which his brethren refused to see. Ezekiel spoke five times to his brethren and they refused to hear. His acted parables and messages illustrate a fivefold class of foolish virgins who refuse to receive the increase of ‘knowledge’ associated with his parables and words. Those words and parables were directly connected with the destruction of Jerusalem which has a “more direct application to the last days.”
Mu ssuula ekyokuna, Ezeekyeri yalagirwa okukola olugero olw’ekifaananyi olwali lulaga nnyo “akabonero ak’okuzingiza ekibuga.” Ezeekyeri yakola olugero olw’ekifaananyi emirundi etaano mu kitabo kye, naye baganda be ne bagaana okulaba. Ezeekyeri yayogera emirundi etaano eri baganda be, naye ne bagaana okuwulira. Engero ze ezakolebwa mu bikolwa n’obubaka bwe biraga ekibiina eky’emirundi etaano eky’abawala abasirusiru abagaana okufuna okwongera kw’“okumanya” okukwatagana n’engero ze n’ebigambo bye. Ebigambo ebyo n’engero ebyo byali bikwataganye butereevu n’okuzikirizibwa kwa Yerusaalemi, ekirina “okukozesebwa okusinga obutereevu ku nnaku ez’oluvannyuma.”
Thou also, son of man, take thee a tile, and lay it before thee, and pourtray upon it the city, even Jerusalem: And lay siege against it, and build a fort against it, and cast a mount against it; set the camp also against it, and set battering rams against it round about. Moreover take thou unto thee an iron pan, and set it for a wall of iron between thee and the city: and set thy face against it, and it shall be besieged, and thou shalt lay siege against it. This shall be a sign to the house of Israel.
Naawe, ggwe omwana w’omuntu, weeriddire ebuufu, ogiteeke mu maaso go, osaleeko ekifaananyi eky’ekibuga, ye Yerusaalemi: era okizinge, ozimbe ekigo okukirumba, okitumbeko olusozi olw’okukirumbako; era osiseawo n’olusiisira okukirumba, oteekewo n’embunda ez’okumenya bbugwe okukyetooloola. Era nate weetwalire essowaani ey’ekyuma, ogiteeke ng’ekisenge eky’ekyuma wakati wo n’ekibuga: okyoleke ekkubo lyo okukirumba, era kirizingibwa, naawe olikizinga. Kino kiriba kabonero eri ennyumba ya Isiraeri.
Lie thou also upon thy left side, and lay the iniquity of the house of Israel upon it: according to the number of the days that thou shalt lie upon it thou shalt bear their iniquity. For I have laid upon thee the years of their iniquity, according to the number of the days, three hundred and ninety days: so shalt thou bear the iniquity of the house of Israel. And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year. Therefore thou shalt set thy face toward the siege of Jerusalem, and thine arm shall be uncovered, and thou shalt prophesy against it. And, behold, I will lay bands upon thee, and thou shalt not turn thee from one side to another, till thou hast ended the days of thy siege. Ezekiel 4:1–8.
Era era ogalamire ku lubiri lwo olw’emabega ku kkono, era otikke obutali butuukirivu obw’ennyumba ya Isiraeri ku lwo: ng’omuwendo gw’ennaku z’oligalamirako bwe guliba, bw’otyo bw’olitikka obutali butuukirivu bwabwe. Kubanga nkuteekeddeko emyaka gy’obutali butuukirivu bwabwe ng’omuwendo gw’ennaku bwe guli, ennaku ebikumi bisatu mu kyenda: bw’otyo bw’olitikka obutali butuukirivu bw’ennyumba ya Isiraeri. Era bw’olimala ezo, oddemu ogalamire ku lubiri lwo olw’emabega ku ddyo, era olitikka obutali butuukirivu bw’ennyumba ya Yuda ennaku amakumi ana: nkulonzezza buli lunaku okuba omwaka. Kale olitunuulira okuzingiza Yerusaalemi amaaso go nga gatereevu, n’omukono gwo nga gubikkuddwa, era oligiragula okuwakanya ekibuga ekyo. Era, laba, ndikutteeko emiguwa, so tolyeewuunya okuva ku lubiri olumu okudda ku lulala, okutuusa lw’olimala ennaku ez’okuzingiza kwo. Ezeekyeri 4:1–8.
Sign
Akabonero
The word “sign” is located nine times in the book of Ezekiel. In chapter four, the siege of Jerusalem is the “sign” to the house of Israel. In chapter twelve, Ezekiel is again a “sign” identifying the siege and destruction of Jerusalem.
Ekigambo “akabonero” kisangibwa emirundi mwenda mu kitabo kya Ezeekyeri. Mu ssuula ey’okuna, okuzingiza Yerusaalemi kwe “kabonero” eri ennyumba ya Isiraeri. Mu ssuula ey’ekkumi n’ebiri, Ezeekyeri nate aba “kabonero” akalagira okuzingiza n’okuzikirizibwa kwa Yerusaalemi.
Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Therefore, thou son of man, prepare thee stuff for removing, and remove by day in their sight; and thou shalt remove from thy place to another place in their sight: it may be they will consider, though they be a rebellious house. Then shalt thou bring forth thy stuff by day in their sight, as stuff for removing: and thou shalt go forth at even in their sight, as they that go forth into captivity. Dig thou through the wall in their sight, and carry out thereby. In their sight shalt thou bear it upon thy shoulders, and carry it forth in the twilight: thou shalt cover thy face, that thou see not the ground: for I have set thee for a sign unto the house of Israel. Ezekiel 12:2–6.
Omwana w’omuntu, otuula wakati mu nnyumba enjeemu, abalina amaaso ag’okulaba ne batalaba; balina amatu ag’okuwulira ne batawulira: kubanga nnyumba enjeemu. Kale nno, ggwe omwana w’omuntu, weekumire ebintu eby’okusenguka, osenguke emisana bo nga balaba; era onoosenguka okuva mu kifo kyo okugenda mu kifo ekirala bo nga balaba: oba olyawo banaafumiitiriza, newaakubadde nga nnyumba enjeemu. Awo onoofulumya ebintu byo emisana bo nga balaba, ng’ebintu eby’okusenguka: era onoofuluma akawungeezi bo nga balaba, ng’abo abafuluma okugenda mu busibe. Simbula ekisenge bo nga balaba, oyiiseeyo ebintu. Bo nga balaba onoobisitula ku kibegabega kyo, obifulumye mu budde bw’ekizikiza ekitono: oneebikka amaaso go, olemenga okulaba ettaka: kubanga nkutaddewo okuba akabonero eri ennyumba ya Isirayiri. Ezekyeri 12:2–6.
When the rebellious house saw the acted-out parable, they knew not what it meant, so they asked Ezekiel to explain.
Awo ennyumba eyajeema bwe yalaba olugero olwakoleddwa mu bikolwa, teyamanya kye lwategeeza; kyeyava esaba Ezeekyeri alunnyonnyole.
Son of man, hath not the house of Israel, the rebellious house, said unto thee, What doest thou? Say thou unto them, Thus saith the Lord God; This burden concerneth the prince in Jerusalem, and all the house of Israel that are among them. Say, I am your sign: like as I have done, so shall it be done unto them: they shall remove and go into captivity. Ezekiel 12:9–11.
Omwana w’omuntu, ennyumba ya Isiraeri, ennyumba enjeemu, teyakugambye nti, Okola ki? Bagambe nti, Bw’atyo bw’ayogera Mukama Katonda nti; Omugugu guno gukwata ku mukungu ali mu Yerusaalemi, ne ku nnyumba yonna eya Isiraeri eri mu bo. Yogera nti, Nze ndi kabonero kammwe: nga bwe nkoze, bwe kityo bwe kiribakolebwa: baliggyibwawo ne bagenda mu busibe. Ezekyeri 12:9–11.
The siege of Jerusalem is a sign for God’s people in the latter days.
Okubingirizibwa kwa Yerusaalemi kabonero eri abantu ba Katonda mu nnaku ez’oluvannyuma.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12....
“Buli omu ku bannabbi ab’edda yayogera kitono eri ebiro byabwe bo, naye nnyo eri ebiro byaffe, bwe kityo obunnabbi bwabwe bukyakola ku lwaffe. ‘Kale ebyo byonna byabatuukako ng’ebyokulabirako: era byawandiikibwa olw’okutubuulirira ffe, abatuukiddwako enkomerero z’emirembe.’ 1 Abakkolinso 10:11. ‘Si bo bokka, naye ffe be baweerezebwa ebyo, ebibabuuliddwa kaakano abo abababuulidde enjiri mu Mwoyo Omutukuvu eyatumibwa okuva mu ggulu; ebyo bintu ne bamalayika bye beegomba okutunuulira.’ 1 Peetero 1:12....
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“Bayibuli eteredde era ne ekuŋŋaanya awamu eby’obugagga byayo olw’omulembe guno ogusembayo. Ebintu byonna ebinene ebyaliwo n’emirimu gyonna egy’obukulu era egy’entiisa egy’ebyafaayo eby’Endagaano Enkadde byaddamu, era byeyongera okuddamu, mu kkanisa mu nnaku zino ez’oluvannyuma.” Selected Messages, book 3, 338, 339.
This Same Day
Ku Lunaku Luno Lwennyini
Ezekiel in the acted parable of the ‘siege and destruction of Jerusalem’ is a sign for God’s people in the latter days.
Ezeekyeri mu lugero olw’ebikolwa olw’“okuzingiza n’okuzikiriza Yerusaalemi” kye kabonero eri abantu ba Katonda mu nnaku ez’oluvannyuma.
Again in the ninth year, in the tenth month, in the tenth day of the month, the word of the Lord came unto me, saying, Son of man, write thee the name of the day, even of this same day: the king of Babylon set himself against Jerusalem this same day.
Ate mu mwaka ogw’omwenda, mu mwezi ogw’ekkumi, ku lunaku olw’ekkumi olw’omwezi, ekigambo kya Mukama ne kinzijira nga kigamba nti, Omwana w’omuntu, weewandiikire erinnya ly’olunaku luno, lwe lunaku luno lwennyini: kabaka wa Babulooni atandise okulumba Yerusaalemi ku lunaku luno lwennyini.
And utter a parable unto the rebellious house, and say unto them, Thus saith the Lord God; Set on a pot, set it on, and also pour water into it: Gather the pieces thereof into it, even every good piece, the thigh, and the shoulder; fill it with the choice bones. Take the choice of the flock, and burn also the bones under it, and make it boil well, and let them seethe the bones of it therein. Wherefore thus saith the Lord God; Woe to the bloody city, to the pot whose scum is therein, and whose scum is not gone out of it! bring it out piece by piece; let no lot fall upon it. For her blood is in the midst of her; she set it upon the top of a rock; she poured it not upon the ground, to cover it with dust; That it might cause fury to come up to take vengeance; I have set her blood upon the top of a rock, that it should not be covered.
Era yogera olugero eri ennyumba enjeemu, obagambe nti, Bw’ati bw’ayogera Mukama Katonda nti, Teeka entamu ku muliro, gigereke, era ofukemu n’amazzi: gikuŋŋaanyizemu ebitundu byayo, buli kitundu ekirungi, ekisambi n’ekibegabega; gijjuze amagumba amalonde. Twala ku bisibo ebisinga obulungi, era oyokye n’amagumba wansi waayo, ogifumbe nnyo, era balekere amagumba gaayo okufumbira omwo. Mukama Katonda kyava ayogera bw’ati nti, Zisange ekibuga eky’omusaayi, entamu erimu amasengere gaayo, era amasengere gaayo tegaggyiddwamu! Giggyeemu kitundu ku kitundu; akalulu kaleme okugigwaako. Kubanga omusaayi gwe guli wakati mu kyo; yaguteeka ku ntikko y’olwazi; teyagufuka wansi ku ttaka okugubikkako enfuufu; gusobole okuleeta obusungu okulinnya okutwala eggwanga; nteese omusaayi gwe ku ntikko y’olwazi, guleme okubikkibwa.
Therefore thus saith the Lord God; Woe to the bloody city! I will even make the pile for fire great. Heap on wood, kindle the fire, consume the flesh, and spice it well, and let the bones be burned. Then set it empty upon the coals thereof, that the brass of it may be hot, and may burn, and that the filthiness of it may be molten in it, that the scum of it may be consumed. She hath wearied herself with lies, and her great scum went not forth out of her: her scum shall be in the fire. In thy filthiness is lewdness: because I have purged thee, and thou wast not purged, thou shalt not be purged from thy filthiness any more, till I have caused my fury to rest upon thee. I the Lord have spoken it: it shall come to pass, and I will do it; I will not go back, neither will I spare, neither will I repent; according to thy ways, and according to thy doings, shall they judge thee, saith the Lord God.
Kale bw’ati bw’ayogera Mukama Katonda nti; Zisange ekibuga ekijjudde omusaayi! Nange ndyongera okukuŋŋaanya enku ez’okwokya bungi. Tereka enku nnyingi, bakako omuliro, ekyokya ennyama, ogifumbe bulungi n’eby’akaloosa, era amagumba go gookebwe. Awo oteeke ekibya nga kyereere ku mayinja gaakyo agookya, ekikomo kyakyo kiryoke kyokye nnyo, era kisaanuuke, obugwagwa bwakyo busaanuukire munda mu kyo, era amasengere gaakyo gasirike. Kyeekooyezza n’obulimba, naye amasengere gaakyo amangi tegaavudde mu kyo: amasengere gaakyo galibeera mu muliro. Mu bugwagwa bwo mulimu obwenzi obuswaza: kubanga nakunaaza, naye n’otonazibwako; toliba mulongoofu okuva mu bugwagwa bwo nate, okutuusa lwe ndimalira obusungu bwange ku ggwe. Nze Mukama nkikyogedde: kirituukirira, era ndikikola; siriddayo mabega, so sirisaasira, so siryejjusa; nga bwe ziri amakubo go, era nga bwe ziri ebikolwa byo, bwe batyo bwe balikusalira omusango, bw’ayogera Mukama Katonda.
Also the word of the Lord came unto me, saying, Son of man, behold, I take away from thee the desire of thine eyes with a stroke: yet neither shalt thou mourn nor weep, neither shall thy tears run down. Forbear to cry, make no mourning for the dead, bind the tire of thine head upon thee, and put on thy shoes upon thy feet, and cover not thy lips, and eat not the bread of men. So I spake unto the people in the morning: and at even my wife died; and I did in the morning as I was commanded. And the people said unto me, Wilt thou not tell us what these things are to us, that thou doest so?
Era ekigambo kya Mukama ne kinzijira, nga kyogera nti, Omwana w’omuntu, laba, nkuggyaako ekyegombebwa amaaso go mu kibwatukira; naye tokwatibwanga nnaku so toliira, so n’amaziga go tegakulukutanga. Weegendereze obutakaaba, tokolanga kukaabira bafu, yeesibenga ku mutwe gwo, oyambalenga engatto zo ku bigere byo, so tobbikkulanga mimwa gyo, so tolianga mmere ya bantu. Awo ne njogera eri abantu enkya: era akawungeezi mukazi wange n’afa; ne nkola enkya nga bwe nnalagirwa. Abantu ne bangamba nti, Totubuulirako ebyo bino kye bitegeeza gye tuli, kubanga okola bw’otyo?
Then I answered them, The word of the Lord came unto me, saying, Speak unto the house of Israel, Thus saith the Lord God; Behold, I will profane my sanctuary, the excellency of your strength, the desire of your eyes, and that which your soul pitieth; and your sons and your daughters whom ye have left shall fall by the sword. And ye shall do as I have done: ye shall not cover your lips, nor eat the bread of men. And your tires shall be upon your heads, and your shoes upon your feet: ye shall not mourn nor weep; but ye shall pine away for your iniquities, and mourn one toward another. Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord God. Ezekiel 24:1–24.
Awo ne mbaddamu nti, Ekigambo kya Mukama ne kinzijira nga kigamba nti, Yogera eri ennyumba ya Isiraeri nti, Bw’ati bw’ayogera Mukama Katonda nti, Laba, ndyonoona awatukuvu wange, ekitiibwa ky’amaanyi gammwe, kye mwegomba n’amaaso gammwe, era ekyo emmeeme zammwe kye zisaasira; era batabani bammwe ne bawala bammwe be mwaleka balifa n’ekitala. Era mulikola nga bwe nkoze: temulibikka ku mimwa gyammwe, so temulirya mmere ya bantu. Enkoofiira zammwe ziribeera ku mitwe gyammwe, n’engatto zammwe ku bigere byammwe: temulikwatibwako nnaku so temulikaaba; naye muliggwaamu amaanyi olw’obutali butuukirivu bwammwe, era mulinakuwala mwekka na mwekka. Bw’atyo Ezeekyeri abeera gye muli akabonero: nga byonna bwe yakoze, bwe mutyo bwe mulikola: era kino bwe kirituuka, mulimanya nga nze ndi Mukama Katonda. Ezeekyeri 24:1–24.
Ezekiel is a sign who identifies the beginning siege and the ending destruction of Jerusalem, and thereafter; the captivity of the members of the Laodicean Seventh-day Adventist church.
Ezeekyeri kye kabonero ekiraga okutandika kw’okuzingiza Yerusaalemi n’okuzikirizibwa kwakwo okusembayo, era oluvannyuma lw’ekyo; okusibibwa kw’abammemba b’ekkanisa ya Seventh-day Adventist ey’e Laodikeeya.
“When Christ looked down from the crest of Olivet, He saw this state of things existing in every church. The warnings come down to all that are following in the tread of the people of Jerusalem, who had such great light. This people is before us as a warning. By rejecting God’s warnings in this our day, men are repeating the sin of Jerusalem. The Lord sees what the human agent does not see and will not see—the outcome of all the human devising in Battle Creek. He has done all that a God could do. He has flashed light before the eyes of the people, that their sins might not reach the boundary where repentance cannot be felt. But by a long process of departure from just and righteous principles, men have placed themselves where light and truth, justice and mercy, are not discerned. This course has become part of their very nature.” Testimonies, volume 8, 68.
“Kristo bwe yatunula wansi ng’ayima ku ntikko y’Olusòzi Olw’Emizeyituuni, yalaba embeera eno ng’eri mu buli kkanisa. Okulabula kujja eri bonna abatambulira mu bigere by’abantu ba Yerusaalemi, abaafuna omusana mungi ennyo. Abantu bano bali mu maaso gaffe ng’okulabula. Olw’okugaana okulabula kwa Katonda mu nnaku zaffe zino, abantu baddamu okwonoona kwa Yerusaalemi. Mukama alaba omukozi ow’obuntu ky’atalaba era ky’atajja kulaba—enkomerero yonna ey’enkola z’abantu zonna mu Battle Creek. Akoze byonna Katonda by’ayinza okukola. Ayasamizza omusana mu maaso g’abantu, ebibi byabwe bireme okutuuka ku nsalo gye kwenenya kutakyasoboka kuwulira. Naye olw’enkola empanvu ey’okuva ku misingi egy’obutuukirivu n’obw’enkanya, abantu beeteesezza mu kifo awatategeererwa musana na mazima, obwenkanya na kusaasira. Enkola eno efuuse kitundu ku butonde bwabwe ddala.” Testimonies, voliyumu 8, 68.
Two Witnesses of Alpha and Omega
Abajulirwa Babiri ab’ Alufa ne Omega
Ezekiel had been supernaturally made dumb, and he was informed when Jerusalem fell, he would again be able to speak, and that he would then be a ‘sign.’ Ezekiel’s lack of mourning his wife’s death marked the alpha sign at the beginning of the siege, and Ezekiel’s mouth being opened when Jerusalem fell was the omega sign. The siege unto the destruction is marked by a sign in the beginning and ending. Within the same illustration, a second witness to an alpha and omega sign is represented as the death of the “desire of Ezekiel’s eyes” as the alpha and the death of the people’s “desire of eyes” is the omega sign of the period. The period of one and a half years bears two witnesses of an alpha and an omega. The death of Ezekiel’s wife represented the captivity and trampling down of the host, and the omega death of Jerusalem represented the trampling down of the sanctuary.
Ezekieli yali amaze okukolebwa kasiru mu ngeri ey’ebyamagero, era yamanyisibwa nti Yerusaalemi bwe yali egudde, yali agenda nate okusobola okwogera, era nti olwo yali agenda kuba “akabonero.” Obutakungubaga kwa Ezekieli olw’okufa kwa mukazi we kwalaga akabonero ak’alfaa ku ntandikwa y’okuzingiza, era omumwa gwa Ezekieli okuggulwawo Yerusaalemi bwe yagwa gwe gwali akabonero ak’omega. Okwazingiza okutuuka ku kuzikirizibwa kukakasiddwa n’akabonero ku ntandikwa ne ku nkomerero. Mu kifaananyi kye kimu, omujulirwa ow’okubiri eri akabonero ak’alfaa n’ak’omega alagiddwa ng’okufa kw’“ekyegombebwa amaaso ga Ezekieli” kwe kuli alfaa, ate okufa kw’“ekyegombebwa amaaso” g’abantu kwe kabonero ak’omega ak’ekiseera ekyo. Ekiseera eky’omwaka gumu n’ekitundu kirina abajulirwa babiri ab’alfaa n’omega. Okufa kwa mukazi wa Ezekieli kwakiikirira obusibe n’okulinnyirirwa kw’eggye, era okufa okw’omega okwa Yerusaalemi kwakiikirira okulinnyirirwa kw’awatukuvu.
Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord God. Also, thou son of man, shall it not be in the day when I take from them their strength, the joy of their glory, the desire of their eyes, and that whereupon they set their minds, their sons and their daughters, That he that escapeth in that day shall come unto thee, to cause thee to hear it with thine ears? In that day shall thy mouth be opened to him which is escaped, and thou shalt speak, and be no more dumb: and thou shalt be a sign unto them; and they shall know that I am the Lord. Ezekiel 24:24–27.
Kale Ezeekyeri ky’ali akabonero gye muli: nga byonna bwe yakola, nammwe bwe mulikola bwe mutyo: era kino bwe kirituuka, mulimanya nga nze ndi Mukama Katonda. Era naawe, omwana w’omuntu, tekiriba ku lunaku lwe ndibaggyaako amaanyi gaabwe, essanyu ly’ekitiibwa kyabwe, kye baayagala amaaso gaabwe okulaba, n’ekyo emmeeme zaabwe kye zeesigamyeeko, batabani baabwe ne bawala baabwe, oyo alidduka ku lunaku olwo alijja gy’oli okukubuulira, olyoke owulire n’amatu go? Ku lunaku olwo akamwa ko kaliggulwawo eri oyo awoneddewo, era oligamba, so toliddamu kusirika nate: era oliba kabonero gye bali; era balimanya nga nze ndi Mukama. Ezeekyeri 24:24–27.
Six Deaths
Okufa Mukaaga
The death of Ezekiel’s wife marks the beginning of the siege and the death of Jerusalem, who is prophetically Christ’s bride, and illustrates the soon-coming Sunday law, which is preceded by a period represented by the siege. The period of the siege and the destruction are two distinct, though directly connected waymarks. The siege is a period of time, and the destruction is a point in time. The destruction is the Sunday law that is preceded by the period of the formation of the image of the beast. The period of the image of the beast concludes with the mark of the beast. When Jesus identified the sign of the destruction of Jerusalem in Matthew twenty-four, He also referenced the days of Noah.
Okufa kwa mukazi wa Ezeekyeri kulaga okutandika kw’okuzingiza n’okufa kwa Yerusaalemi, oyo mu ngeri ey’obunnabbi mugole wa Kristo, era kulaga etteeka lya Ssande erigenda okujja mangu, erisooseddwawo ekiseera ekikiikirirwa okuzingiza. Ekiseera ky’okuzingiza n’okuzikirizibwa bino birabo bibiri eby’enjawulo, newaakubadde nga bikwatagana butereevu. Okozingiza kye kiseera, ate okuzikirizibwa kye kifo mu kiseera. Okuzikirizibwa kwe kuteeka kwa Ssande okusookebwako ekiseera eky’okukolebwa kw’ekifaananyi ky’ensolo. Ekiseera ky’ekifaananyi ky’ensolo kiggweerera ku kabonero k’ensolo. Yesu bwe yategeeza akabonero k’okuzikirira kwa Yerusaalemi mu Matayo amakumi abiri mu ena, era yayogera ne ku nnaku za Nuuwa.
But as the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. Matthew 24:37–39.
Naye nga ennaku za Nuuwa bwe zaali, bwe kutyo n’okujja kw’Omwana w’omuntu bwe kuliba. Kubanga nga bwe kyali mu nnaku ezo ezasooka amataba, nga balya era nga banywa, nga bawaasa era nga bafumbirwa, okutuusa ku lunaku Nuuwa lwe yayingira mu lyato, ne batamanya okutuusa amataba lwe gaajja ne gabatwalira ddala bonna; bwe kutyo n’okujja kw’Omwana w’omuntu bwe kuliba. Matayo 24:37–39.
In the days of Noah, the door of probation was closed, thus typifying the soon-coming Sunday law, that is also typified by the door closing on October 22, 1844. The period from the Exeter camp meeting of August 12–17 in 1844, represents a prophetic period that leads to a closed door.
Mu nnaku za Nuuwa, oluggi olw’ekisa lwaggalwa, bwe kityo ne luba ekifaananyi eky’amangu eky’etteeka lya Ssande erigenda okujja, era nalo erifaananyizibwa n’oluggi olwaggalwa nga October 22, 1844. Ekiseera okuva ku lukuŋŋaana lw’omu weema e Exeter okuva nga August 12–17 mu 1844, kikiikirira ekiseera eky’obunnabbi ekituusa ku luggi oluggalwa.
In the days of Noah, Noah represented the third angel and the third angel arrived at the closed door of October 22, 1844. In the days of Noah, which according to Jesus would be as “the coming of the Son of man,” the three angels of Revelation fourteen led to the closed door. William Miller represented the first angel’s message, and was typified by Enoch in the days of Noah. Jude identifies Enoch’s message as a parallel to Miller’s message.
Mu nnaku za Nuuwa, Nuuwa yali akiikirira malayika ow’okusatu, era malayika ow’okusatu yatuuka ku luggi oluggaliddwa olwa Okitobba 22, 1844. Mu nnaku za Nuuwa, ezo Yesu ze yagamba nti zandibadde ng’“okujja kw’Omwana w’omuntu,” bamalayika basatu ab’omu Okubikkulirwa essuula ey’ekkumi n’ennya baali bakulembera okutuuka ku luggi oluggaliddwa. William Miller yali akiikirira obubaka bwa malayika ow’olubereberye, era yali asikirizibwa Enoka mu nnaku za Nuuwa. Yuda alaga obubaka bwa Enoka ng’obwenkanankana n’obubaka bwa Miller.
And Enoch also, the seventh from Adam, prophesied of these, saying, 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 which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him. Jude 1:14, 15.
Era ne Enoka, ow’omusanvu okuva eri Adamu, yalagula ku bano ng’agamba nti, Laba, Mukama ajja n’emitwalo kkumi egy’abatukuvu be, Okusalira bonna omusango, n’okulumiriza bonna abatatya Katonda mu bo olw’ebikolwa byabwe byonna eby’obutatya Katonda bye baakola nga tebatya Katonda, n’olw’ebigambo byabwe byonna ebikakali aboonoonyi abatatya Katonda bye boogera ku ye. Yuda 1:14, 15.
Miller’s first angel’s message announced the “judgment” as typified by Enoch’s message. Enoch’s beginning is marked as being the “seventh from Adam.” Miller’s message began and ended with the arrival of the “seven times” against the northern kingdom and forty-six years later the third angel arrived on October 22, 1844 when the “seven times” against the southern kingdom was fulfilled. Both Enoch and Miller, who were messengers of the judgment hour, began with the number seven being identified. The period that began with Enoch, the seventh ended with seven days that the animals entered the ark until the door was supernaturally closed. Jesus always illustrates the end with the beginning.
Obubaka bwa malayika ow’olubereberye obwa Miller bwalangirira “omusango” nga bwe gwalabikibwa mu kifaananyi mu bubaka bwa Enoka. Entandikwa ya Enoka eragiddwa ng’oyo eyali “ow’omusanvu okuva ku Adamu.” Obubaka bwa Miller bwatandika ne bukoma n’okutuuka kw’“emyaka omusanvu” ku bwakabaka obw’obukiika obwa kkono, era emyaka amakumi ana mu mukaaga oluvannyuma malayika ow’okusatu yatuuka nga October 22, 1844, “emyaka omusanvu” bwe gyatuukirira ku bwakabaka obw’obukiika obwa ddyo. Bombi Enoka ne Miller, abaali ababaka b’essaawa ey’omusango, baatandika nga ennamba musanvu etegeezaiddwa. Ekiseera ekyatandika ne Enoka, ow’omusanvu, kyakoma n’ennaku musanvu ensolo lwe zaayingira mu lyato okutuusa oluggi lwe lwaggalwa mu ngeri ey’ekitalo. Buli kiseera Yesu alaga enkomerero ng’agigeraageranya n’entandikwa.
Enoch begat Methuselah, who in turn begat Lamech. Lamech and Methuselah represent the second angel's message and also the message of the midnight cry. The midnight cry progressed unto the closed door, and is thus represented by Methuselah who died the year of the flood. Lamech represented the second angel’s message, and Lamech died five years before the flood. The five years from the death of Lamech unto the death of Methuselah when the door closed, typified the death of Ezekiel’s bride marking the beginning of the period that led to the death of Christ’s bride represented by Methuselah.
Enoka yazaala Mesusela, era naye n’azaala Lameka. Lameka ne Mesusela bukiikirira obubaka bwa malayika owookubiri era n’obubaka bw’okukaaba okw’ekiro wakati. Okukaaba okw’ekiro wakati kweyongera okutuuka ku luggi oluggaliddwa, era bwe kutyo kikiikirirwa Mesusela eyafa mu mwaka gw’amazzi amataba. Lameka yakiikirira obubaka bwa malayika owookubiri, era Lameka yafa emyaka etaano nga amataba tegannaba kujja. Emyaka etaano okuva ku kufa kwa Lameka okutuuka ku kufa kwa Mesusela, mu kiseera ekyo oluggi lwe lwaggaliirwa, gyali kifaananyi eky’okufa kw’omugole wa Ezeekyeri ekyategeeza okutandika kw’ekiseera ekyaviirako okufa kw’omugole wa Kristo akiikirirwa Mesusela.
Enoch typified the first angel that arrived in 1798, Lamech typified the second angel that arrived on April 19, 1844 and Methuselah typified the midnight cry from Exeter unto the closed door of October 22, 1844, that was typified by Noah. The five years from the death of Lamech unto the death of Methuselah typified the year and a half from 587 BC unto 586 BC. Those five years from Lamech to Methuselah typify five years from 1448 unto 1453.
Enoka yali afaananya malayika ow’olubereberye eyajja mu 1798, Lameka yali afaananya malayika ow’okubiri eyajja nga Apuli 19, 1844, era Mesuseera yali afaananya okukaaba okw’ekiro wakati okuva e Exeter okutuuka ku luggi oluggaddwa olw’nga Okitobba 22, 1844, okwafaananyizibwa Nuuwa. Emyaka etaano okuva ku kufa kwa Lameka okutuuka ku kufa kwa Mesuseera gyafaananya omwaka n’ekitundu okuva mu 587 BC okutuuka mu 586 BC. Emyaka egyo etaano okuva ku Lameka okutuuka ku Mesuseera gifaananya emyaka etaano okuva mu 1448 okutuuka mu 1453.
On October 31, 1448, John Palaiologos died and his brother, Constantine the eleventh, (the last Constantine) sought permission to ascend the throne of eastern Rome from the Islamic Turkish power. His submission on July 27, 1299, fulfilled the second one hundred and fifty years of Revelation nine set forth in verse ten. Five years after John Palaiologos death, his brother Constantine the eleventh died upon the walls of Constantinople as Mehmed II conquered the Byzantine empire of eastern Rome. Mehmed is the Turkish derivation of Mohammed, so the death of the first Mohammed in 632, which began the first one hundred and fifty year prophecy of Revelation nine, (located in verse five), and which ended with the death of the last Constantine at the hands of ‘Mohammed the second’ eight hundred and twenty-one years later. Five years before his death Mohammed had predicted the demise of Rome and it was accomplished by the Turk named Mohammed the second.
Nga nga 31 Omwakaga 1448, Yokaana Palaiologos yafa, era muganda we, Konsitante ow’ekkumi n’omu, (Konsitante ow’enkomerero) ne yeegayirira obuyinza okuva eri amaanyi g’Abaturuki Abayisiramu okusitula okutuula ku ntebe y’obwakabaka bwa Rooma ey’ebuvanjuba. Okweyambisa kwe nga nga 27 Omusana 1299 kwatuukiriza emyaka ekikumi mu ataano egy’okubiri egya Okubikkulirwa essuula ey’omwenda egyateekebwawo mu lunyiriri olw’ekkumi. Emyaka etaano oluvannyuma lw’okufa kwa Yokaana Palaiologos, muganda we Konsitante ow’ekkumi n’omu yafiira ku bbugwe bwa Konsitantinoopoole nga Mehmed II awamba obwakabaka bwa Bizaantiyamu obwa Rooma ey’ebuvanjuba. Mehmed kye kikyusiddwa mu Lutuluki okuva ku Mohammed, n’olwekyo okufa kwa Mohammed ow’olubereberye mu 632, okwatandika obunnabbi obusooka obw’emyaka kikumi mu ataano obwa Okubikkulirwa essuula ey’omwenda, (obuli mu lunyiriri olw’okutaano), era obwakoma n’okufa kwa Konsitante ow’enkomerero mu mikono gya “Mohammed ow’okubiri” emyaka lunaana mu abiri mu emu oluvannyuma. Emyaka etaano nga tannafa, Mohammed yali alagudde okugwa kwa Rooma, era ne kutuukirizibwa Omuturuki eyali ayitibwa Mohammed ow’okubiri.
Constantine the last, the eleventh, died in the battle of Constantinople, thus identifying five years from the death of his brother John to his death. Those five years were typified by the five years from the death of Lamech, the son, unto the death of Methuselah, the father, five years later when the door closed upon the ark. Thus, the death of Ezekiel’s bride was typified by the death of Lamech, and together they provide witness to the death of John Palaiologos in 1448. The subsequent death of Methuselah aligns with the death of Christ’s bride and the destruction of Jerusalem in 586 BC, and together they align with the death of Constantine the eleventh.
Konstantino ow’enkomerero, ow’ekkumi n’omu, yafiira mu lutalo olw’e Konsutantinopoole, bwe kityo n’alaga emyaka etaano okuva ku kufa kwa muganda we Yokaana okutuuka ku kufa kwe. Emyaka egyo etaano gyali gyakabonero mu myaka etaano okuva ku kufa kwa Lameka, omwana, okutuuka ku kufa kwa Mesuseera, kitaawe, emyaka etaano oluvannyuma awo oluggi bwe lwaggalirwa ku lyato. Bwe kityo, okufa kw’omugole wa Ezeekyeri kwakolebwako akabonero mu kufa kwa Lameka, era byombi wamu biwa obujulirwa eri okufa kwa Yokaana Palaiologos mu 1448. Okufa kwa Mesuseera okwaddirira kukwatagana n’okufa kw’omugole wa Kristo n’okuzikirira kwa Yerusaalemi mu 586 BC, era byombi wamu bikwatagana n’okufa kwa Konstantino ow’ekkumi n’omu.
The three witnesses of a prophetic period that begins and ends with a death, illustrate the period of the formation of the image of the beast that concludes with the mark of the beast, and it aligns with the proclamation of the midnight cry in Millerite history and the formation of the image of the beast that concludes with the mark of the beast in our current history. When the mark of the beast is fulfilled at the soon-coming Sunday law, the prophetic “speaking” arrives in agreement with Ezekiel being able to “speak” upon his own volition when Jerusalem was destroyed.
Abajulizi abasatu ab’ekiseera eky’obunnabbi ekitandika era ne kiggweerera mu kufa, balaga ekiseera eky’okukolebwamu ekifaananyi ky’ensolo ekiggweerera n’akabonero k’ensolo, era kikwatagana n’okulangirira okukaaba okw’ekiro wakati mu byafaayo eby’Abamireeri, n’okukolebwa kw’ekifaananyi ky’ensolo ekiggweerera n’akabonero k’ensolo mu byafaayo byaffe ebiriwo kaakano. Akabonero k’ensolo bwe kirituukirira mu tteeka lya Ssande erigenda okujja amangu, “okwogera” okw’obunnabbi ne kutuuka nga kukkiriziganya ne Ezeekyeri okusobola “okwogera” nga bwe yayagalanga yekka, Yerusaalemi bwe yazikirizibwa.
Speaking
Okwogera
At the Sunday law, which is typified by the destruction of Jerusalem, the prophetic speaking of the United States is marked as the false prophet speaks as a dragon.
Mu kiseera ky’etteeka lya Ssande, erikiikirirwa n’okuzikirizibwa kwa Yerusaalemi, okwogera okw’obunnabbi okw’Amerika kuteekebwako akabonero nga nnabbi ow’obulimba ayogera ng’ogusota.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. Revelation 13:11.
Awo ne ndaba ensolo endala ng’eva mu nsi; era yalina amayembe abiri ng’omwana gw’endiga, n’eyogera ng’omusota. Okubikkulirwa 13:11.
At the Sunday law, Balaam strikes his ass a third time, and the ass then speaks.
Ku tteeka etteeka lya Ssande, Balamu akuba endogoyi ye omulundi ogw’okusatu, era endogoyi n’eryoka eyogera.
And the Lord opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times? And Balaam said unto the ass, Because thou hast mocked me: I would there were a sword in mine hand, for now would I kill thee. And the ass said unto Balaam, Am not I thine ass, upon which thou hast ridden ever since I was thine unto this day? was I ever wont to do so unto thee? And he said, Nay. Numbers 22:28–30.
Awo Mukama n’ayasamya akamwa k’endogoyi, n’egamba Balamu nti, Nkukoze ki ggwe, n’onkubira emirundi gino esatu? Balamu n’agamba endogoyi nti, Kubanga onnyoomye: singa mbadde n’ekitala mu mukono gwange, kaakano nandikusse. Endogoyi n’egamba Balamu nti, Si nze ndogoyi yo, gy’obaddenga olinnya okuva lwe nnali ow’omu ggwe okutuusa ku lunaku lwa leero? Nnakolanga bwe ntyo gy’oli? N’agamba nti, Nedda. Kubala 22:28–30.
The false prophet speaks at the Sunday law and Islam also speaks at the Sunday law. Both are prophetically false prophets. At the Sunday law the ‘vision” of Habakkuk that tarried, speaks.
nnabbi ow’obulimba ayogera ku tteeka lya Ssande, era n’Obusiraamu nabwo bwogera ku tteeka lya Ssande. Bombi, mu buryo bwa nnabbi, bannabbi ba bulimba. Ku tteeka lya Ssande, “okwolesebwa” kwa Kaabakuuku okwalyusa, kwogera.
For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.
Kubanga okwolesebwa kukyali kwa biro ebyalagirwa; naye ku nkomerero kuliyogera, so tekulimba: newakubadde nga kulwawo, kukirindirire; kubanga mazima kulijja, tekulwawo. Kakukuku 2:3.
Habakkuk is the true prophet who speaks in contrast with the false prophets. The ‘vision’ of Habakkuk speaks through the mouth of formerly dumb Ezekiel, whose mouth is then opened. The promise of being God’s mouth was given to Jeremiah.
Kaabakuuku ye nnabbi ow’amazima ayogera nga awakanya bannabbi ab’obulimba. “Okwolesebwa” kwa Kaabakuuku kwogera okuyita mu kamwa ka Ezekyeri, eyali asooka okusirika, oluvannyuma n’akamwa ke ne kaggulwa. Ekisuubizo eky’okuba akamwa ka Katonda kyawa Yeremiya.
Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:18, 19.
Lwaki obulumi bwange bwa lubeerera, n’ebbwa lyange nga teriwonyezeka, erigaana okuwonyezebwa? Onooba gye ndi ddala ng’omulimba, era ng’amazzi agaggwaawo? Kale bw’ati bw’ayogera Mukama nti, Bw’onookomawo, kale ndikuzzaawo nate, era onooyimirira mu maaso gange: era bw’onooyawula eky’omuwendo okuva mu kitaliiko mugaso, onooba ng’akamwa kange: bo bakomawo gy’oli; naye ggwe tokoma kubakomako. Yeremiya 15:18, 19.
At the Sunday law, Zacharias's nine months of dumbness ended when he spoke and confirmed that his son’s name is to be John. Zacharias represented leadership who disbelieve the word of the third angel, and John represented the Elijah movement, the church that would usher in the Second Coming of Christ.
Ku nnaku y’amateeka ga Ssande, emyezi omwenda egya Zakkaliya egy’obusiru bw’okutayogera yakoma bwe yayogera n’akakasa nti erinnya ly’omwana we lyali lya kuba Yokaana. Zakkaliya yali akiikirira obukulembeze obutakkiriza kigambo kya malayika ow’okusatu, era Yokaana yali akiikirira entambula ya Eriya, ekkanisa eyandireesezza okujja okw’okubiri kwa Kristo.
And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years. And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings. And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season.
Awo Zakkaliya n’agamba malayika nti, “Nnaategeerera ku ki kino? kubanga nze ndi musajja mukadde, ne mukazi wange akaddiye nnyo.” Awo malayika n’amuddamu nti, “Nze Gabulayiri, ayimirira mu maaso ga Katonda; era natumibwa okwogera naawe n’okukubuulira amawulire gano ag’essanyu. Era, laba, onoobeera kasiru so tolisobola kwogera, okutuusa ku lunaku bino lwe birituukirira, kubanga tewakkiriza bigambo byange, ebirijjuzibwa mu biro byabyo.”
And the people waited for Zacharias, and marvelled that he tarried so long in the temple. And when he came out, he could not speak unto them: and they perceived that he had seen a vision in the temple: for he beckoned unto them, and remained speechless. Luke 1:18–22.
Abantu ne balindiriranga Zekkaliya, ne beewuunya kubanga yalwawo nnyo mu yeekaalu. Awo bwe yafuluma, n’atayinza kwogera nabo; ne bategeera nga yali alabye okwolesebwa mu yeekaalu: kubanga yabakubiranga obubonero n’emikono, n’asigala nga tasobola kwogera. Lukka 1:18–22.
Zacharias was of the eighth course of priests.
Zakkaaliya yali wa mu kkubo ery’omunaana erya bakabona.
There was in the days of Herod, the king of Judaea, a certain priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth. And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. And they had no child, because that Elisabeth was barren, and they both were now well stricken in years. And it came to pass, that while he executed the priest’s office before God in the order of his course, According to the custom of the priest’s office, his lot was to burn incense when he went into the temple of the Lord. And the whole multitude of the people were praying without at the time of incense. Luke 1:5–10.
Awo mu mirembe gya Kerode, kabaka w’e Buyudaaya, waaliwo kabona eyali ayitibwa Zakaliya, ow’omu kibinja kya Abiya; ne mukazi we yali wa ku bawala ba Alooni, era erinnya lye nga ye Erisabesi. Era bombi baali batuukirivu mu maaso ga Katonda, nga batambulira mu biragiro byonna n’emikolo gya Mukama nga tebalina kya kunenyezebwa. Era tebaalina mwana, kubanga Erisabesi yali mugumba, era bombi baali bakozze nnyo mu myaka. Awo olwatuuka, bwe yali ng’aweereza omulimu gwa kabona mu maaso ga Katonda mu nsengeka y’ekibinja kye, ng’empisa y’obwakabona bweyali, akalulu ne kamugwako okwoteza obubaane bwe yayingira mu yeekaalu ya Mukama. Era ekibiina kyonna eky’abantu kyali kisabira ebweru mu kiseera eky’okwoteza obubaane. Lukka 1:5–10.
All the prophets represent the latter days, and Zacharias went into the temple, as did Ezekiel. He was of the eighth course of priests, marking a symbol of the eight souls on Noah’s ark that went from the old to the new world. Both he and his wife were blameless, but Zacharias would doubt the words of Gabriel. The Millerite movement began as Philadelphian's (blameless) but transitioned to Laodicean's in 1856. In the latter days, the message of the angel is the message of the third angel, and Gabriel’s message to Zacharias represents the third angel’s message and also the Elijah message, as represented by John the Baptist.
Bannabbi bonna bakiikirira ennaku ez’oluvannyuma, era Zakkaliya n’ayingira mu yeekaalu, nga ne Ezeekyeri bwe yakola. Yali wa mutendera gwa munaana ogw’abakabona, ekiraga akabonero k’emmeeme munaana ezaali mu lyato lya Nuuwa ezaava mu nsi enkadde ne zigenda mu nsi empya. Ye ne mukyala we bombi baali tebalina kya kunenyezebwa, naye Zakkaliya yandibuusizza ebigambo bya Gabulyeri. Entambula ya Millerite yatandika ng’Abafiraderefiya (abataliiko kya kunenyezebwa) naye ne ekyuka n’efuuka ey’Abalawodikiya mu 1856. Mu nnaku ez’oluvannyuma, obubaka bwa malayika bwe bubaka bwa malayika ow’okusatu, era obubaka bwa Gabulyeri eri Zakkaliya bukiikirira obubaka bwa malayika ow’okusatu era n’obubaka bwa Eriya, nga bukiikirirwa Yokaana Omubatiza.
And there appeared unto him an angel of the Lord standing on the right side of the altar of incense. And when Zacharias saw him, he was troubled, and fear fell upon him. But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John. And thou shalt have joy and gladness; and many shall rejoice at his birth. For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother’s womb. And many of the children of Israel shall he turn to the Lord their God. And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord. And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years. And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings. Luke 1:11–19.
Awo malayika wa Mukama n’amulabikira ng’ayimiridde ku luuyi olwa ddyo olw’ekyoto eky’obubaane. Zekkaliya bwe yamulaba, n’aterebuka nnyo, n’entiisa n’emugwaako. Naye malayika n’amugamba nti, Totya, Zekkaliya; kubanga okusaba kwo kuwuliddwa; ne mukazi wo Eriizabesi alikuzaalira omwana ow’obulenzi, era onooyita erinnya lye Yokaana. Era oliba n’essanyu n’okujaguza; era bangi balisanyukira okuzaalibwa kwe. Kubanga aliba mukulu mu maaso ga Mukama, so talinywa nvinnyo wadde ekitamiiza; era alijjuzibwa Omwoyo Omutukuvu okuva mu lubuto lwa nnyina. Era bangi ku baana ba Isirayiri alibakyusa okudda eri Mukama Katonda waabwe. Era aligenda mu maaso ge mu mwoyo ne mu buyinza bwa Eriya, okukyusa emitima gya bakitaabwe okudda eri abaana, n’abatawulira eri amagezi ag’abatuukirivu; okulongoosa abantu abategekeddwa Mukama. Awo Zekkaliya n’agamba malayika nti, Kino ndikitegyera ku ki? kubanga ndi musajja mukadde, ne mukazi wange ayitiridde mu myaka. Awo malayika n’addamu n’amugamba nti, Nze Gabbulyeri, ayimirira mu maaso ga Katonda; era ntumiddwa okwogera naawe, n’okukubuulira amawulire gano amalungi. Lukka 1:11–19.
Zacharias doubted that the message of the Elijah to come would be fulfilled.
Zakaliya yabuusabuusa nti obubaka bwa Eriya agenda okujja bwandituukiriziddwa.
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.
Laba, ndibatumira Eriya nnabbi nga olunaku lwa Mukama olukulu era olw’entiisa terunnajja: era alikyusa emitima gya bakitaabwe okudda eri abaana, n’emitima gy’abaana okudda eri bakitaabwe; nneme okujja ne nkuba ensi ekikolimo. Malaki 4:5, 6.
Sister White, in the context of Ezekiel’s sealing of chapter nine, identifies why the leadership of the Laodicean Seventh-day Adventist church were typified by Zacharias’ unbelief.
Mwannyinaffe White, mu mbeera ey’okuteekebwako akabonero okwogerwako mu Ezeekyeri essuula ey’omwenda, annyonnyola ensonga lwaki obukulembeze bw’ekkanisa ya Laodikiya ey’Abadiventi b’Olunaku olw’Omusanvu baali baakifananyisibwa n’obutakkiriza bwa Zakaliya.
“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’
“Ekibiina ky’abo abatategeera nnaku olw’okuddirira kwabwe okw’omwoyo bo bennyini, so nga tebakungubagira bibi by’abalala, balisigalawo nga tebalina kabonero ka Katonda. Mukama atuma ababaka Be, abasajja abalina ebyokutta mu mikono gyabwe: ‘Mugende mumuddire mu kibuga, mutte: eriiso lyammwe lireme okusonyiwa, so temukwatibwa kusaasira: muzikiririze ddala abakadde n’abavubuka, embaga, n’abaana abato, n’abakazi: naye temusemberera muntu yenna aliko akabonero; era mutandikire awatukuvu Wange. Awo ne batandika ku bakadde abaali mu maaso g’ennyumba.’
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 211.
“Wano tulaba nti ekkanisa—awatukuvu wa Mukama—ye yasooka okuwulira ekikuba ky’obusungu bwa Katonda. Abakadde, abo Katonda be yali awadde omusana mungi era abaali bayimiridde ng’abakuumi b’ebyo eby’omwoyo eby’abantu, baali bamenye obwesigwa bwabwe. Baali batutte ekifo nti tetwetaaga kusuubira bya magero wadde okulabisibwa okw’enjawulo okw’amaanyi ga Katonda nga bwe kyali mu nnaku ez’edda. Ebiseera bikyuse. Ebigambo bino binyweza obutakkiriza bwabwe, ne bagamba nti: Mukama talikola bulungi, so talikola bubi. Alina ekisa nnyo okubonereza abantu be mu musango. Bwe kityo ‘Emirembe n’obukuumi’ kye kikooko okuva mu bantu abataliddamu nate kuyimusa ddoboozi lyabwe ng’ekkondeere okulaga abantu ba Katonda ebyonoono byabwe n’ennyumba ya Yakobo ebibi byayo. Embwa zino ezisirise ezaagaana okuwuuma ze zzo eziwulira okuwalana okw’obwenkanya okuva eri Katonda asunguwadde. Abasajja, abawala, n’abaana abato bonna bazikirira wamu.” Testimonies, volume 5, 211.
Zacharias doubted the message of the third angel, which is the Elijah message that repeats the history of John the Baptist as well as the history of William Miller.
Zakkaaliya yabuusabuusa obubaka bwa malayika ow’okusatu, bwe bubaka bwa Eriya obuddamu ebyafaayo bya Yokaana Omubatiza era n’ebya William Miller.
Five Months
Emyezi Etano
Elisabeth hid her pregnancy for five months.
Erisaabeesi yakweka olubuto lwe okumala emyezi etaano.
And after those days his wife Elisabeth conceived, and hid herself five months, saying, Thus hath the Lord dealt with me in the days wherein he looked on me, to take away my reproach among men. And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth. Luke 1:24–26.
Awo ennaku ezo bwe zaayitawo, mukazi we Erisabesi n’aba olubuto, ne yeekweka emyezi ettaano, ng’agamba nti, Bw’atyo Mukama bw’ankoze mu nnaku ze yantunuuliramu, okuggya ekivume kyange mu bantu. Awo mu mwezi ogw’omukaaga malayika Gabulyeri n’atumibwa okuva eri Katonda eri ekibuga eky’e Ggaliraaya, erinnya lyakyo Nazaaleesi. Lukka 1:24–26.
Zacharias was of the eighth course of priests, aligning with the circumcision of his son John on the eighth day, when Zacharias would again speak. He and his son John represent the eight souls who were on Noah’s ark, who were hid from the death brought by the flood waters for five months, or one hundred and fifty days. The one hundred and fifty days of the pregnancy and the flood waters align with the two periods of five months in Revelation nine.
Zakaliya yali wa mu kibinja eky’omunaana eky’abakabona, nga kino kikwatagana n’okukomolebwa kw’omwana we Yokaana ku lunaku olw’omunaana, era ku lunaku olwo Zakaliya lwe yandiddemu okwogera. Ye ne mutabani we Yokaana bakiikirira emyoyo munaana egyali mu lyato lya Nuuwa, egyakwekebwa okuva mu kufa okwaletebwa amazzi amataba okumala emyezi etaano, oba ennaku kikumi mu ataano. Ennaku ezo kikumi mu ataano ez’olubuto n’ez’amazzi amataba zikwatagana n’ebiseera bibiri eby’emyezi etaano ebiri mu Okubikkulirwa mwenda.
Zacharias and his son John also represent when the seventh church of Laodicea transitions unto the eighth church of Philadelphia. From Zacharias’ service during the eighth course unto his son John’s circumcision of the eighth day represents a prophetic period with the number eighth identifying the beginning and the ending. Within that prophetic period there is a five-month period representing a period of hiding.
Zakaliya ne mutabani we Yokaana nabo bakiinza obukiikirizi bw’ekiseera ekkanisa ey’omusanvu eya Laodikiya lw’ewaanyisa n’egenda mu kkanisa ey’omunaana eya Firaderufiya. Okuva ku buweereza bwa Zakaliya mu mutendera ogw’omunaana okutuuka ku kukomolebwa kwa mutabani we Yokaana ku lunaku olw’omunaana kikiikirira ekiseera kya bunnabbi, nga ennamba munaana eraga entandikwa n’enkomerero. Munda mu ekiseera ekyo ekya bunnabbi mulimu ekiseera kya myezi etaano ekikiikirira ekiseera eky’okwekweka.
The “speaking” of prophecy identifies the soon-coming Sunday law, so Zacharias speaks at the Sunday law, when his son is sealed, as represented by the act of circumcision. In that history, prior to the Sunday law when Zacharias speaks, at the end of five months, in the sixth month Mary visits Elisabeth and the Holy Spirit anoints Elisabeth, who as a woman represents the anointing of God’s church four months in advance of the soon-coming Sunday law.
“Okwogera” okw’obunnabbi kulaga etteeka lya Ssande erigenda okujja amangu, bwe kityo Zakkaliya ayogera ku kiseera ky’etteeka lya Ssande, mutabani we bw’ateekebwako akabonero, nga kino kiragiddwa n’omulimu ogw’okukomola. Mu byafaayo ebyo, nga etteeka lya Ssande terinnajja era nga Zakkaliya tannayogera, ku nkomerero y’emyezi etaano, mu mwezi ogw’omukaaga Maliyamu akyalira Erisabesi, era Omwoyo Omutukuvu afukako Erisabesi amafuta, oyo ng’omukazi akiikirira okufukibwako amafuta okw’ekkanisa ya Katonda emyezi ena nga tekinnatuuka etteeka lya Ssande erigenda okujja amangu.
And Mary arose in those days, and went into the hill country with haste, into a city of Juda; And entered into the house of Zacharias, and saluted Elisabeth. And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost: And she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb. And whence is this to me, that the mother of my Lord should come to me? For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy. And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord. Luke 1:39–45.
Awo Malyamu n’agolokoka mu nnaku ezo, n’agenda mangu mu nsi ey’ensozi, mu kibuga kya Yuda; n’ayingira mu nnyumba ya Zakkaliya, n’alamusa Erisabesi. Awo olwatuuka Erisabesi bwe yawulira okulamusa kwa Malyamu, omwana n’abuuka mu lubuto lwe; Erisabesi n’ajjuzibwa Omwoyo Omutukuvu; n’ayogera n’eddoboozi ddene, n’agamba nti, Weebaziddwa ggwe mu bakazi, era ebibala eby’olubuto lwo biweebaziddwa. Era kino kiva wa gye ndi, nnyina Mukama wange okujja gye ndi? Kubanga, laba, amangu ago eddoboozi ly’okulamusa kwo bwe lyatuuka mu matu gange, omwana n’abuuka mu lubuto lwange olw’essanyu. Era aweereddwa omukisa oyo eyakkiriza: kubanga walibaawo okutuukirira kw’ebigambo ebyamugambibwa okuva eri Mukama. Lukka 1:39–45.
At the end of five months, Elisabeth spoke to Mary “with a loud voice,” praising Mary’s belief in Gabriel’s message, which in the latter days is the third angel’s message. Elisabeth’s husband Zacharias had disbelieved, but not Mary. Mary heard the message of Gabriel five months after Zacharias, so her belief in the third angel is marked as arriving after the hidden message of five month’s was revealed. The hidden message of five months in the latter days is the first five months of Revelation nine verse five. Mary represents the church of the latter days that accepts the third angel’s message, which includes a special unsealing of five months just before the speaking of the soon-coming Sunday law arrives roughly four months later.
Ku nkomerero y’emyezi etaano, Erisabesi yayogera ne Malyamu “n’eddoboozi ery’amaanyi,” ng’atendereza okukkiriza kwa Malyamu mu bubaka bwa Gabulyeri, obwo mu nnaku ez’oluvannyuma bwe bubaka bwa malayika ow’okusatu. Bba wa Erisabesi, Zakkaliya, yali takkirizza, naye si Malyamu. Malyamu yawulira obubaka bwa Gabulyeri oluvannyuma lwa Zakkaliya emyezi etaano, kale okukkiriza kwe mu malayika ow’okusatu kulambikiddwa ng’okutuuka oluvannyuma lw’obubaka obw’ekyama obw’emyezi etaano okubikkulwa. Obubaka obw’ekyama obw’emyezi etaano mu nnaku ez’oluvannyuma bwe buwanika obusooka obw’emyezi etaano obuli mu Okubikkulirwa essuula ey’omwenda olunyiriri olw’okutaano. Malyamu akiikirira ekkanisa ey’ennaku ez’oluvannyuma ekkiriza obubaka bwa malayika ow’okusatu, obulimu okuggulwawo okw’enjawulo okw’emyezi etaano nga tekinnaba kutuuka kwogera ku tteeka lya Ssande erijja amangu, erituuka kumpi n’emyezi ena oluvannyuma.
At the waymarks of Mary’s visit the movement of the first and second angels, represented by Zacharias and Elisabeth connects with the movement of the third angel represented by Mary and Joseph. Zacharias represents an official from a church that disbelieved the third angel’s message and Joseph the carpenter, represents a movement represented by self-supporting work. Adventism ends as it began, and it began as a movement, not an organized church structure. The movement of the one hundred and forty-four thousand represented by Joseph, Mary and Christ are direct relatives of the Millerite movement represented by Zacharias, Elisabeth and John, and the disbelief of 1863 is represented by Zacharias. 1863 represents disbelief of the first and second angel’s messages and the movement of the third angel represents the faith of Mary.
Ku bubonero bw’okuwaya kwa Maliyamu, ekitambula ky’abamalaika abaasooka n’abookubiri, ekikiikiriddwa Zakaliya ne Erisaabeti, kigatta ku kitambula ky’omumalaika ow’okusatu ekikiikiriddwa Maliyamu ne Yusufu. Zakaliya akiikirira omukungu okuva mu kkanisa eyagaananga obubaka bw’omumalaika ow’okusatu, era Yusufu omubazzi akiikirira ekitambula ekikiikiriddwa omulimu ogweesigamiziddwa ku bwo. Obwadiventi bukoma nga bwe bwatandika, era bwatandika ng’ekitambula, so si ng’ensengeka y’ekkanisa etegeke obulungi. Ekitambula ky’abo obukumi kikumi mu enkumi ana mu enkumi nnya, ekikiikiriddwa Yusufu, Maliyamu ne Kristo, ba luganda butereevu ku kitambula kya ba Millerite ekikiikiriddwa Zakaliya, Erisaabeti ne Yokaana, era obutakkiriza bwa 1863 bukiikiriddwa Zakaliya. 1863 ekiikirira obutakkiriza obw’obubaka bw’abamalaika abaasooka n’abookubiri, era ekitambula ky’omumalaika ow’okusatu kikiikirira okukkiriza kwa Maliyamu.
“Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, ‘Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities.’ This message seemed to be an addition to the third message, joining it as the midnight cry joined the second angel’s message in 1844. The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon and calling upon God’s people to come out of her that they might escape her fearful doom.” Early Writings, 277.
“Bamalayika baatumibwa okuyamba Malayika ow’amaanyi eyava mu ggulu, era ne mpulira amaloboozi agaali galinga agawulikika buli wantu nti, ‘Muve mu ye, mmwe abantu bange, muleme okugabana mu bibi bye, era muleme okuweebwa ku bibonyoobonyo bye. Kubanga ebibi bye bituuse mu ggulu, era Katonda ajjukidde obutali butuukirivu bwe.’ Obubaka buno bwalabika ng’obwongereddwako ku bubaka obw’okusatu, nga bwegatta ku bwo nga okukaaba okw’ekiro eky’omu ttumbi bwe kwegatta ku bubaka bwa malayika ow’okubiri mu 1844. Ekitiibwa kya Katonda kyali ku batukuvu abagumiikiriza era abalindiridde, ne bawa okuyisa okw’enkomerero okw’obuzibu obungi awatali kutya, nga balangirira okugwa kwa Babulooni era nga bayita abantu ba Katonda okuva mu ye basobole okuwona omusango gwe ogw’entiisa.” Early Writings, 277.
The joining together of two messages is represented by Mary visiting Elisabeth, and that point arrived when the hidden five months is revealed. That point is where two prophecies join and are proclaimed together. One was proclaimed by Elisabeth and the other by Mary. The joining of two messages identifies when the midnight cry joins the message of the second angel, and that occurred in Millerite history at the Exeter camp meeting.
Okwegatta kw’obubaka bubiri kulagibwa Malyamu bwe yakyalira Erisaabeti, era ekifo ekyo kyatuukibwako ng’emyezi etaano egyakwekebwa gibikkuliddwa. Ekifo ekyo we kiri obunnabbi bubiri we bwegattira ne bubuulirwa awamu. Obumu bwabuulirwa Erisaabeti, ate obulala ne Malyamu. Okwegatta kw’obubaka bubiri kulaga ekiseera omulanga gw’ekiro ekya wakati we gwagattira ku bubaka bwa malayika owookubiri, era ekyo kyaliwo mu byafaayo by’Aba-Miller mu lukuŋŋaana lw’ensiisira olwa Exeter.
After Elisabeth and then Mary gave their proclamations, “Mary abode with her about three months, and returned to her own house.” Luke 1:56. The sixty-six day period from Exeter unto October 22, 1844 is represented by those four months, which concluded at the soon-coming Sunday law, when Zacharias spoke. The four months represent the period of the proclamation of the message of the midnight cry, which arrives after the message of the five hidden months.
Oluvannyuma wa Eriisabbeesi era ne Maliyamu okuwa eby’okulangirira byabwe, “Maliyamu n’abeera naye nga emyezi nga esatu, n’addayo mu nnyumba ye.” Lukka 1:56. Ebiro nkaaga mu mukaaga okuva e Exeter okutuuka nga October 22, 1844 biragibwa emyezi egyo ena, egyaggwaako ku Sunday law eri kumpi okujja, Zakkaliya bwe yayogera. Emyezi egyo ena giraga ekiseera eky’okulangirira obubaka obw’okukaaba okw’omu ttumbi, obutuuka oluvannyuma lw’obubaka bw’emyezi etaano egyakisibwa.
The two messages in Millerite history were the first and second angels, and the first angel’s message was empowered by the fulfillment of a time prophecy that began with a period of five months, which was partially hidden until ten days before its fulfillment on August 11, 1840, as set forth by Josiah Litch. The empowerment of the second angel’s message was the correction of the incorrect prediction of 1843, that took place at the Exeter camp meeting, as set forth by Samuel Snow.
Obubaka bubiri mu byafaayo by’Aba-Millerite bwe bwali obw’omubaka ow’olubereberye n’owookubiri, era obubaka bw’omubaka ow’olubereberye bwawaanyisibwa olw’okutuukirizibwa kw’obunnabbi obw’ekiseera obwatandika n’ekiseera kya myezi etaano, ekyakwekebwaako katono okutuusa ennaku kkumi nga tezinnatuuka kutuukirizibwa kwabwo nga August 11, 1840, nga bwe kyateekebwawo Josiah Litch. Okuwaanyisibwa kw’obubaka bw’omubaka owookubiri kwali kulongoosebwa kw’okuteebereza okutali kutuufu okw’omwaka gwa 1843, okwatuukirira mu lukuŋŋaana lw’omu lusisira e Exeter, nga bwe kyateekebwawo Samuel Snow.
The proclamation of the twofold message of the midnight cry is represented as a short period before the door closed, which in the story of Noah opened up a five month period that concluded with the ark sitting atop mount Ararat. The period of the proclamation of the midnight cry comes after the unsealing of the hidden five months, which came ten days before August 11, 1840 and it also came after the Lord removed His hand from the figures He had covered upon the 1843 chart. The ten days of August 1 to 11, align with the sixty-six days of Exeter to October 22, 1844, and the twofold witness identifies that the unsealing of a hidden five months, accompanied with the correction of the incorrect proclamation that produced the first disappointment, and it occurs when Mary meets and greets Elisabeth in the sixth month.
Okulangirira obubaka obw’emirundi ebiri obw’okukaaba okw’ekiro kyekibeereddwako ng’ekiseera ekimpi nga oluggi terunnaggala, era mu lugero lwa Nuuwa ekyo kyaggulawo ekiseera kya myezi etaano ekyakomekkerezebwa eryato bwe lyatuula ku lusozi Ararat. Ekiseera eky’okulangirira okukaaba okw’ekiro kijja oluvannyuma lw’okubikkulwa kwa myezi etaano egyali egyakwekebwa, ebyajja ennaku kkumi nga August 11, 1840 tennatuuka, era era kyajja oluvannyuma Mukama bwe yaggya omukono gwe ku bifaananyi bye yali abisse ku kipande kya 1843. Ennaku ekkumi okuva nga August 1 okutuuka ku 11 zikolagana n’ennaku nkaaga mu mukaaga okuva e Exeter okutuuka ku October 22, 1844, era omujulirwa ow’emirundi ebiri alaga nti okubikkulwa kwa myezi etaano egyali egyakwekebwa, nga kuwerekeddwako okutereeza okulangirira okutali kutuufu okwaleeta okuswazibwa okw’olubereberye, kubaawo mu kiseera Malyamu lwe asisinkana era n’alamusa Erizaabesi mu mwezi ogw’omukaaga.
At the Sunday law, the United States speaks as a dragon, the ass of Islam speaks, and the vision of Habakkuk speaks through the mouth of Jeremiah, Zacharias and Ezekiel. At the Sunday law Ezekiel is a sign, thus representing the ensign that is lifted up at the Sunday law. Two of the nine references of the word ‘sign’ in Ezekiel identify the “sabbaths” as the sign of the sanctification representing the combination of Divinity with humanity.
Mu tteeka ly’Olwokubulamu ku Ssande, Leta Zunze Obumu ez’Amerika eyogera ng’ogusota; endogoyi y’Obusiraamu eyogera; era okwolesebwa kwa Kaabakuuki kwogera okuyita mu kamwa ka Yeremiya, Zekkaliya ne Ezeekyeri. Mu tteeka ly’Olwokubulamu ku Ssande Ezeekyeri kabonero, bwe kityo ng’akiikirira ekifaananyi ekisimbye ekigulumizibwa mu tteeka ly’Olwokubulamu ku Ssande. Ebbiri ku bino eby’okujjuliza omwenda eby’ekigambo “akabonero” mu Ezeekyeri biraga “ssabbiiti” ng’akabonero ak’okutukuzibwa akakiikirira okugattibwa kw’Obwakatonda n’obuntu.
But I wrought for my name’s sake, that it should not be polluted before the heathen, among whom they were, in whose sight I made myself known unto them, in bringing them forth out of the land of Egypt. Wherefore I caused them to go forth out of the land of Egypt, and brought them into the wilderness. And I gave them my statutes, and shewed them my judgments, which if a man do, he shall even live in them.
Naye nakolera olw’erinnya lyange, lireme okwonooneka mu maaso g’amawanga, mu bo be baali, be nneeyoleka gye bali mu kubaggya mu nsi y’e Misiri. Kyennava mbaggya mu nsi y’e Misiri ne mbaleeta mu ddungu. Ne mbawa amateeka gange, ne mbalaga emisango gyange, omuntu bw’agikola alibeerera ddala mu gyo.
Moreover also I gave them my sabbaths, to be a sign between me and them, that they might know that I am the Lord that sanctify them. But the house of Israel rebelled against me in the wilderness: they walked not in my statutes, and they despised my judgments, which if a man do, he shall even live in them; and my sabbaths they greatly polluted: then I said, I would pour out my fury upon them in the wilderness, to consume them. But I wrought for my name’s sake, that it should not be polluted before the heathen, in whose sight I brought them out. Yet also I lifted up my hand unto them in the wilderness, that I would not bring them into the land which I had given them, flowing with milk and honey, which is the glory of all lands; Because they despised my judgments, and walked not in my statutes, but polluted my sabbaths: for their heart went after their idols. Nevertheless mine eye spared them from destroying them, neither did I make an end of them in the wilderness. But I said unto their children in the wilderness, Walk ye not in the statutes of your fathers, neither observe their judgments, nor defile yourselves with their idols: I am the Lord your God; walk in my statutes, and keep my judgments, and do them; And hallow my sabbaths; and they shall be a sign between me and you, that ye may know that I am the Lord your God. Ezekiel 20:9–20.
Era era nabawa n’amasabbiiti gange okuba akabonero wakati wange nabo, balyoke bamanye nga nze Mukama abatukuza. Naye ennyumba ya Isirayiri yanjeemera mu ddungu: tebaatambulira mu mateeka gange, ne banyooma emisango gyange, omuntu gy’akola n’abeera mulimu; era n’amasabbiiti gange baagayonja nnyo. Awo ne njogera nti ndibafukira obusungu bwange mu ddungu, okubamalawo. Naye ne nkolera olw’erinnya lyange, lireme okuvuganyizibwa mu maaso g’amawanga, ge nnabaggya mu maaso gaago. Era nate ne nnyimusa omukono gwange gye bali mu ddungu, nga siribayingiza mu nsi gye nnabawa, ekulukuta amata n’omubisi gw’enjuki, ye kitiibwa ky’ensi zonna; kubanga baanyooma emisango gyange, ne batatambulira mu mateeka gange, naye ne bayonoona amasabbiiti gange: kubanga omutima gwabwe gwagoberera ebifaananyi byabwe. Naye naye eriiso lyange ne libasaasira obutabazikiriza, so saabakomaliririza mu ddungu. Naye ne ŋŋamba abaana baabwe mu ddungu nti, Temutambuliranga mu mateeka ga bajjajjammwe, so temukwatanga misango gyabwe, so temwonoonekanga na bifaananyi byabwe: nze Mukama Katonda wammwe; mutambulirenga mu mateeka gange, mukwatenga emisango gyange, mugikolenga; era mutukulizenga amasabbiiti gange; era ganaabanga akabonero wakati wange nammwe, mulyoke mumanye nga nze Mukama Katonda wammwe. Ezeekyeri 20:9–20.
Ezekiel represents the ensign of the one hundred and forty-four thousand, and the sign of Divinity combined with humanity is the Lord’s “sabbaths.” Ezekiel is the sign at the beginning of the siege and he is the sign at the destruction of Jerusalem, when he is lifted up as an ensign. At the beginning of the siege, those who refuse to see and hear, who desecrate His “sabbaths”, are also a sign.
Ezeekyeri akiikirira envumbo ey’abantu akakumi mu enkumi kikumi mu ana mu buna, era akabonero ak’Obwakatonda obwegasse n’obuntu bwe “ssabbiiti” za Mukama. Ezeekyeri ye kabonero ku ntandikwa y’okuzingiza, era ye kabonero ku kuzikirizibwa kwa Yerusaalemi, bwe wanikibwa ng’envumbo. Ku ntandikwa y’okuzingiza, abo abagaana okulaba n’okuwulira, abonoona “ssabbiiti” ze, nabo bo kabonero.
Then came certain of the elders of Israel unto me, and sat before me. And the word of the Lord came unto me, saying, Son of man, these men have set up their idols in their heart, and put the stumblingblock of their iniquity before their face: should I be enquired of at all by them? Therefore speak unto them, and say unto them, Thus saith the Lord God; Every man of the house of Israel that setteth up his idols in his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to the prophet; I the Lord will answer him that cometh according to the multitude of his idols; That I may take the house of Israel in their own heart, because they are all estranged from me through their idols.
Awo abamu ku bakadde ba Isirayiri ne bajja gye ndi, ne batuula mu maaso gange. Awo ekigambo kya Mukama ne kinzijira nga kigamba nti, Omwana w’omuntu, abasajja bano batadde ebifaananyi byabwe mu mitima gyabwe, era bateesezza enkonge ey’obutali butuukirivu bwabwe mu maaso gaabwe: nnoŋŋerwa ddala bo? Kale yogera nabo, obagambe nti, Bw’ati bw’ayogera Mukama Katonda nti; Buli muntu ow’omu nnyumba ya Isirayiri atadde ebifaananyi bye mu mutima gwe, era ateesezza enkonge ey’obutali butuukirivu bwe mu maaso ge, n’ajja eri nnabbi; Nze Mukama ndimwanukula oyo ajja ng’okungi bw’ebifaananyi bye bwe buli; ndyoke nkwate ennyumba ya Isirayiri mu mutima gwabwe bo, kubanga bonna bangenze wala okuva gye ndi olw’ebifaananyi byabwe.
Therefore say unto the house of Israel, Thus saith the Lord God; Repent, and turn yourselves from your idols; and turn away your faces from all your abominations. For every one of the house of Israel, or of the stranger that sojourneth in Israel, which separateth himself from me, and setteth up his idols in his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to a prophet to enquire of him concerning me; I the Lord will answer him by myself: And I will set my face against that man, and will make him a sign and a proverb, and I will cut him off from the midst of my people; and ye shall know that I am the Lord. And if the prophet be deceived when he hath spoken a thing, I the Lord have deceived that prophet, and I will stretch out my hand upon him, and will destroy him from the midst of my people Israel. And they shall bear the punishment of their iniquity: the punishment of the prophet shall be even as the punishment of him that seeketh unto him; That the house of Israel may go no more astray from me, neither be polluted any more with all their transgressions; but that they may be my people, and I may be their God, saith the Lord God. Ezekiel 14:1–11.
Kale ogambe ennyumba ya Isiraeri nti, Bw’ati bw’ayogera Mukama Katonda nti: Mwenenye, mukyuke okuva eri ebifaananyi byammwe; era mukyuse amaaso gammwe okuva eri emizizo gyammwe gyonna. Kubanga buli muntu ow’ennyumba ya Isiraeri, oba ku munnaggwanga abeera mu Isiraeri, eyeeyawula ku nze, nateeka ebifaananyi bye mu mutima gwe, n’ateeka enkonge ey’obutali butuukirivu bwe mu maaso ge, n’ajja eri nnabbi okunneebuuzaako; nze Mukama ndimuddamu ku bwange. Era nditeeka amaaso gange ku muntu oyo, era ndimufuula akabonero n’olugero, era ndimulagira okuva wakati mu bantu bange; nammwe mulimanya nga nze Mukama. Era nnabbi bw’alirimbibwa ng’ayogedde ekigambo, nze Mukama nze ndimubuze nnabbi oyo, era ndigolola omukono gwange ku ye, era ndimuzikiriza okuva wakati mu bantu bange Isiraeri. Era balyetikka ekibonerezo ky’obutali butuukirivu bwabwe: ekibonerezo kya nnabbi kiriba kye kimu n’ekibonerezo ky’oyo amwebuuzaako; ennyumba ya Isiraeri ereme okwongera okubula okuva gye ndi, so baleme okwongera okwonoonebwa n’ebyonoono byabwe byonna; naye babe abantu bange, era nange mbe Katonda waabwe, bw’ayogera Mukama Katonda. Ezeekyeri 14:1–11.
At Nashville, those within the Laodicean Seventh-day Adventist church who disbelieved as did Zacharias; who had “taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days,” as represented by 1840 unto 1844 will be confronted by those outside of Adventism as to why they failed to give warning. They become the “sign” of the false peace and safety message, which marks the separation of the wise and foolish as represented by the two opposing tents at the Exeter camp meeting. They bear a “sign” of idolatry and rebellion, while Ezekiel bears the true prophetic warning message. At the end of the siege, when Jerusalem is destroyed, representing the Sunday law, the sign of rebellion is the mark of the beast and the sign of obedience is the seal of God.
E Nashville, abo abali munda mu Kkanisa ya Seventh-day Adventist ey’e Laodikiya abaataakkiriza nga Zakkaliya bwe yakola; abaali “batutte ekifo nti tetwetaaga kulindirira byamagero n’okweyolesa okw’amaanyi okw’enjawulo okw’obuyinza bwa Katonda nga mu nnaku ez’edda,” nga bwe kyakiikirirwa 1840 okutuuka ku 1844, balisimbibwa amaaso n’abo abali ebweru wa Adventismu ku nsonga lwaki baalemwa okuwa okulabula. Bafuuka “akabonero” ak’obubaka obw’emirembe n’obukuumi eby’obulimba, obulaga okwawukana kw’abagezi n’abasirusiru nga bwe kyakiikirirwa eweema ebbiri ezali ziwakana ku lukuŋŋaana lw’ensiisira e Exeter. Beetikka “akabonero” ak’okusinza ebifaananyi n’obujeemu, ate Ezeekyeri yeetikka obubaka obw’amazima obw’okulabula obwa nnabbi. Ku nkomerero y’okuzingiza, Yerusaalemi bw’alizikirizibwa, nga kikiikirira etteeka lya Sande, akabonero k’obujeemu kye kabonero k’ensolo, era akabonero k’obuwulize kye kabonero ka Katonda.
Probation is fully closed for Adventism at the Sunday law, and there is a sign of the righteous and the wicked that are there marked. The close of probation at the soon-coming Sunday law typifies the close of probation when Michael stands up, and there the sign of the death of the multitudes is represented by Gog and Magog.
Ekiseera eky’okwenenya n’okusalawo kiriggweerawo ddala eri Obwadiventi ku tteeka ly’olunaku lwa Ssande, era waliwo akabonero akalaga abatuukirivu n’ababi abamaze okuteekebwako akabonero. Okuggala kw’ekiseera eky’okwenenya n’okusalawo ku tteeka ly’olunaku lwa Ssande eriri kumpi okujja kufaanana n’okuggala kw’ekiseera eky’okwenenya n’okusalawo nga Mikayiri ayimiriddewo, era awo akabonero k’okufa kw’ebibiina by’abantu ebingi kikiikirirwa Gog ne Magog.
And the passengers that pass through the land, when any seeth a man’s bone, then shall he set up a sign by it, till the buriers have buried it in the valley of Hamongog. And also the name of the city shall be Hamonah. Thus shall they cleanse the land. Ezekiel 39:15, 16.
Era abatambula mu nsi bwe baliba nga bayita, omuntu yenna bw aliraba igumba ly’omuntu, kale alirissaako akabonero kumpi naalyo, okutuusa abaziika lwe baliriziika mu kiwonvu kya Hamongogi. Era n’erinnya ly’ekibuga liriba Hamona. Bwe batyo bwe balitukuza ensi. Ezeekyeri 39:15, 16.
The sign of the covenant is identified in chapter thirty-seven of Ezekiel where the valley of dead bones is brought to life and the two sticks are joined. The bones are brought to life by a message of Islam, represented as the four winds, thus typifying August 11, 1840. The two sticks are combined into one, thus representing the joining of the message of the second angel with the message of the midnight cry. The bones are the empowerment of the first angel and the two sticks are the empowerment of the second angel. Thereafter God’s people are His latter day chosen covenant people, represented by John, as one hundred and forty-four thousand.
Akabonero k’endagaano kalagibwa mu ssuula ey’amakumi asatu mu musanvu eya Ezeekyeri, gye batwale ly’amagumba amufu gazzibwamu obulamu era n’emiggo ebiri ne giyungibwa. Amagumba gazzibwamu obulamu olw’obubaka bwa Obusiraamu, obukiikirirwa embuyaga ennya, bwe butyo ne buba kifaananyi kya Agusito 11, 1840. Emiggo ebiri gigattibwa ne gifuuka gumu, bwe kutyo ne kikiikirira okugattibwa kw’obubaka bwa malayika owookubiri n’obubaka bw’okukaaba kwa ttumbi. Amagumba ge maanyi agateekebwa mu malayika ow’olubereberye, ate emiggo ebiri ge maanyi agateekebwa mu malayika owookubiri. Oluvannyuma lw’ebyo abantu ba Katonda baba bantu be b’endagaano abalonde ab’omu nnaku ez’oluvannyuma, abakiikirirwa Yokaana, ng’abantu kikumi mu obukumi buna mu enkumi nnya.
Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:26–28.
Era ndibakola endagaano ey’emirembe nabo; eriba ndagaano ya mirembe gyonna nabo: era ndibateeka, ne mbayisaamu obungi, era nditeeka awatukuvu wange mu makkati gaabwe emirembe gyonna. Eweema yange nayo eriba nabo: weewaawo, nze ndiba Katonda waabwe, nabo baliba bantu bange. Era amawanga galimanya nga nze Mukama ntukuza Isiraeri, awatukuvu wange bwe buliba mu makkati gaabwe emirembe gyonna. Ezekyeri 37:26–28.
The combination of Divinity and humanity is represented in a variety of ways within God’s Word, and one illustration is when the “citadel of the soul” that is located within a human being's higher nature is attached to the citadel of God’s sanctuary. When the heavenly throne room that represents God’s citadel is joined with the citadel of a human being’s higher nature, God’s people are “sanctified” and He dwells “in the midst of them for evermore.”
Okugattika kw’Obwakatonda n’obuntu kulagibwa mu ngeri nnyingi mu Kigambo kya Katonda, era ekimu ku bifaananyi byakyo kiri awo “ekigo ky’emmeeme” ekisangibwa mu butonde obwawaggulu obw’omuntu bwe kisibibwa ku kigo eky’Ekifo kya Katonda eky’Omutukuvu. Entebe ey’obwakabaka ey’omu ggulu, emu ku nnukuta eziraga ekigo kya Katonda, bwe yegattibwa ku kigo ky’obutonde obwawaggulu obw’omuntu, abantu ba Katonda “batukuzibwa,” era abeera “mu makkati gaabwe emirembe gyonna.”
After chapter thirty-seven Ezekiel sets forth the chapters thirty-eight and thirty-nine, where he addresses Gog and Magog as symbols of the confederacy of mankind who are outside of God’s chosen covenant people. In chapter forty, the covenant people of chapter thirty-seven are represented as a temple that fills the whole earth. Chapters thirty-eight to forty represent the rising up of God’s covenant people in the latter days, as represented by the numbers 38 and 40.
Oluvannyuma lw’essuula ey’amakumi asatu mu musanvu, Ezeekyeri ayanjula essuula ez’amakumi asatu mu munaana n’amakumi asatu mu mwenda, mw’ayogera ku Gogi ne Magogi ng’obubonero bw’ekibiina ekigatta abantu bonna abali ebweru w’abantu ba Katonda ab’endagaano be yalonda. Mu ssuula ey’amakumi ana, abantu b’endagaano ab’omu ssuula ey’amakumi asatu mu musanvu balagibwa ng ye yeekaalu ejjuza ensi yonna. Essuula ez’amakumi asatu mu munaana okutuuka ku amakumi ana ziraga okuyimuka kw’abantu ba Katonda ab’endagaano mu nnaku ez’oluvannyuma, nga bwe kiragibwa ennamba 38 ne 40.
We will continue these things in the next article.
Tujja kugenda mu maaso n’ebintu bino mu kiwandiiko ekiddako.