We are currently addressing the prophetic symbol of 1863. We have been focusing our attention on the biblical Kadesh as the symbol on ancient Israel’s rebellion against the “rest” that brought about their death over a period that culminated at Kadesh, thus illustrating the rejection of Jeremiah’s “old paths” in 1863 when the “seven times” of Leviticus twenty-six was rejected.

Kakati tuli mu kwetegereza kabonero ka obunnabbi aka 1863. Tumaze ebbanga nga tussa amagezi gaffe ku Kadesi ey’omu Bayibuli, nga kabonero akalaga obujeemu bwa Isirayiri ey’edda eri ‘okuwummula,’ ekyavamu okufa kwabwe mu bbanga eryaggwa ne kimalira e Kadesi; nga kityo kyeraga okugaana ‘njira ez’edda’ za Yeremiya mu 1863, bwe baagaana ‘emirundi omusanvu’ ebyogerwako mu Leevitiko amakumi abiri mu mukaaga.

In pursuing the light associated with Kadesh and 1863, we have been identifying the ten tests that reached to Kadesh. We have identified the first three tests as the test of the manna. Those three steps can be represented as miracles or tests, and the Sabbath rest being the first of the ten tests corresponds to the tenth test, which is identified so clearly by Paul in Hebrews as the “rest.” The ten tests possess an alpha rest and an omega rest.

Mu kunoonya ekitangaala ekikwatagana ne Kadesh ne 1863, tubadde tukizuula ebigezo ekkumi ebyatuuka e Kadesh. Tukizuula nti ebigezo bisatu ebyasooka byali bigezo bya mana. Ebitundu ebisatu ebyo bisobola okulagirwa ng’ebyamagero oba ng’ebigezo, era okuwummula kwa Sabata, nga kwe kusooka ku bigezo ekkumi, kufaananagana n’akagezo ak’ekumi, akayitibwa Paul mu Hebrews nti “okuwummula” mu ngeri ennyo entegeerekeka. Ebigezo ekkumi birina okuwummula kwa alpha n’okuwummula kwa omega.

It does not matter how a student of prophecy wishes to define “the rest” that the Hebrews rejected at Kadesh—for prophetically every “rest,” (line upon line) is referring to “the rest and the refreshing” that is the latter rain. Kadesh is a premier symbol of the rejection of the latter rain message and also the latter rain experience, for the sealing which is accomplished upon the one hundred and forty-four thousand at Kadesh is a settling into the truth both “intellectually and spiritually.”

Tekirina makulu engeri omuyizi w’obunnabbi gy’ayagala okutegeezaamu ‘okuwummula’ Abebbulaniya kwe baagaana e Kadesi—kubanga mu by’obunnabbi buli ‘kuwummula,’ (olunyiriri ku lunyiriri) kutegeeza ‘okuwummula n’okuzzaamu amaanyi’; okwo kwe kumanyiddwa ng’emvula ey’enkomerero. Kadesi kiri ng’akabonero akasinga obukulu ak’okugaana obubaka bw’emvula ey’enkomerero era n’obumanyirivu bwayo, kubanga okuteekebwako akasiba okutuukirizibwa ku 144,000 e Kadesi kwe kunywezebwa mu mazima mu ‘by’amagezi’ era mu ‘by’omwoyo’.

“Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already; the judgments of God are now upon the land, to give us warning, that we may know what is coming.” The Seventh-day Adventist Bible Commentary, volume 4, 1161.

Mangu ddala bwe kiba nti abantu ba Katonda bateekeddwako akabonero ku mitwe gyabwe - si kabonero konna akalabika, wabula okunywera mu mazima, mu magezi n’eby’omwoyo, ne batakyankanyizibwa - mangu ddala nga abantu ba Katonda bamaze okuteekebwako akabonero era nga bategekeddwa olw’okukankana, kijja. Mazima, kikatandikawo dda; ebibonerezo bya Katonda kati biri ku nsi, okutulabula, tulyoke tumanye ekigenda okujja. The Seventh-day Adventist Bible Commentary, volume 4, 1161.

To settle “into the truth” “intellectually” represents the acceptance of the methodology of line upon line as the one and only sanctified approach in the study of God’s Word. This narrow approach was confirmed as the correct approach in August of 1840, when “multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement.” The “wonderful impetus,” represents the manifestation of the power of the Holy Spirit that sent the first angel’s message around the world in 1840.

Okunywezebwa "mu mazima" "mu magezi" kitegeeza okukkiriza enkola ya olunyiriri ku linyiriri ng’eyo ye yokka eyatukuzibwa mu kuyiga Ekigambo kya Katonda. Enkola eno entono yakkakasibwa nga ye nkola entuufu mu Agusito wa 1840, bwe "abantu abangi nnyo baakakasibwa obutuufu bw’emisingi gy’okutaputa obunnabbi egyakkirizibwa ne gakozesebwa Miller n’abo be yakolagananga nabo, era ne wabaawo ekisindiso eky’ekitalo ne kiwa amaanyi ekibiina ky’Okudda kwa Kristo." "Ekisindiso eky’ekitalo," kitegeeza okulabikira kw’amaanyi g’Omwoyo Omutukuvu ogwasindika obubaka bw’omalayika ow’olubereberye mu nsi yonna mu 1840.

Those who participated in the work representing the “wonderful impetus” were empowered to do that very work by the power of the Holy Spirit. The Holy Spirit only manifested His power among those who had accepted the sacred methodology. The Holy Spirit only manifested His power within those who had accepted the sacred methodology.

Abo abaayetaba mu mulimu oguyimiririra ‘obusindikirizo obw’ewuunyisa’ baawebwa amaanyi okukola omulimu ogwo gwenyini mu maanyi g’Omwoyo Omutukuvu. Omwoyo Omutukuvu yalaga amaanyi ge mu abo bokka abaakkiriza enkola entukuvu. Omwoyo Omutukuvu yalaga amaanyi ge munda mu abo bokka abaakkiriza enkola entukuvu.

Settling into the truth intellectually is the acceptance of the line upon line methodology and the ‘acceptance’ of the line upon line methodology is represented to a Laodicean as the opening of the heart-door for the entrance of the Messenger to Laodicea in the person of the Holy Spirit. The acceptance of the sacred methodology brings the power of the Holy Spirit into the mind of those settling into the truth intellectually. The acceptance of that methodology produces a spirituality that is represented as the combination of Divinity with humanity. The application of the biblical methodology of line upon line, when mixed with faith is represented as settling into the truth intellectually, and the truth (message) which is produced by the methodology, cannot be separated from Jesus, who is the Word. To accept the message of His Word is to accept the Holy Spirit into your mind. Thus, settling into the truth intellectual produces the spiritual experience that receives God’s seal of approval.

Okunywera mu mazima mu magezi kwe kukkiriza enkola y’olunyiriri ku lunyiriri, era okukkiriza enkola y’olunyiriri ku lunyiriri kulagirwa eri ow’e Laodikeya ng’okugulawo oluggi lw’omutima okusobozesa okuyingira kw’Omubaka eri Laodikeya mu muntu w’Omwoyo Omutukuvu. Okukkiriza enkola entukuvu kuleeta amaanyi g’Omwoyo Omutukuvu mu mitwe gy’abo abanywera mu mazima mu magezi. Okukkiriza enkola eyo kuzaala obw’omwoyo obulabirwamu okwegatta kw’Obwa-Katonda n’obuntu bwa muntu. Okukozesa enkola eya Bayibuli ey’olunyiriri ku lunyiriri, bw’egattiddwa n’okukkiriza kulabikirwa ng’okunywera mu mazima mu magezi; era amazima (obubaka) agava mu nkola eyo tegasobola kuwawulwa ne Yesu, ye Ekigambo. Okukkiriza obubaka bw’Ekigambo kye kwe kukkiriza Omwoyo Omutukuvu ayingire mu mutwe gwo. Noolwekyo, okunywera mu mazima mu magezi kuleeta obumanyirivu obw’omwoyo obufuna akabonero k’okukkirizibwa kwa Katonda.

Kadesh was the final test for ancient Israel. The two classes of wine drinkers in the book of Joel are separated and distinguished from each other based upon the rejection or acceptance of the latter rain message which Joel identifies as “new wine” in contrast with the fermented wine being consumed by the other class. Joel’s “new wine” is Paul’s “rest,” in Hebrews three and four. It is also what Isaiah’s “drunkards of Ephraim” refuse to “hear”—to “whom he said, ‘This is the rest wherewith ye may cause the weary to rest; and this is the refreshing’: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.”

Kadesi kye kyali ekigezo eky’enkomerero eri Isirayiri ey’edda. Ebika bibiri by’abanywa wayini mu kitabo kya Yoweeri byawulibwa ne byawukanyizibwa okuva ku bimu okusinziira ku kugaanira oba okwakkiriza obubaka bw’enfula ey’oluvannyuma, Yoweeri bw’agiyita ‘wayini omupya’, nga kikontana n’wayini oguyisiriddwa ogunywebwa ekibiina ekirala. ‘Wayini omupya’ gwa Yoweeri kye ‘kuwummula’ kwa Pawulo mu Abaebbulaniya essatu n’ennya. Era kye kimu Isaaya ky’ayogerako ku ‘batamiivu b’Efulayimu’ abegaana ‘okuwulira’—be yabagamba nti, ‘Kino kye kuwummula kwe muyinza okuleetera abakooye okuwummula; era kino kye kuzzaamu amaanyi’: naye ne bagaana okuwulira. Naye ekigambo kya Mukama kyali eri bo ekiragiro ku kiragiro, ekiragiro ku kiragiro; olunyiriri ku linyiriri, olunyiriri ku linyiriri; wano katono, eyo katono; balyoke bagende, era bagwe emabega, ne bamenyeka, ne bakwatibwe mu mutego, ne batwalibwe.

We have identified that Aaron’s golden calf rebellion represents ‘two’ of the ten tests that conclude at Kadesh. The division of that test into two tests is in agreement with the testing period of the latter rain that is represented by the “image of the beast test,” which is the test that determines the destiny of God’s people. Revelation thirteen identifies ‘rebellion’ for the number ‘thirteen’ represents rebellion.

Tukizuudde nti okujeemera okwali ku nte ya zaabu Alooni gye yakola kuwakirira bigezo 'bibiri' ku bigezo kkumi ebiggwaawo e Kadesi. Okugabanyizibwa kw'ekyo kigezo mu bigezo bibiri kikwatagana n'ekiseera eky'okugezebwa eky'enkuba ey'oluvannyuma, ekiragirwa mu "kigezo ky'ekifaananyi ky'ensolo," era kye kigezo ekisalawo eby'enkomerero by'abantu ba Katonda. Ekitabo ky'Okubikkulirwa essuula ey'ekkumi n'asatu kirambulula 'okujeemera,' kubanga omuwendo 'ekkumi n'asatu' guwakirira okujeemera.

The chapter begins with the papal sea beast, premier symbol of rebellion upon earth as Daniel identifies it as the power that speaks great words against the Most High. That rebellion is followed by the rebellion of the earth beast, the United States, who then forces the entire world to follow their example of rebellion. The pattern for the third rebellion in the chapter is found in the first of the three rebellions, represented as the sea beast, the symbol of the Vatican. In verse eleven the United States speaks as a dragon and thus forms an image to the beast—image of the Vatican. Verse twelve onward the United States forces the world to do the same. Aaron’s rebellion is twofold representing the rebellion of the United States and then the rebellion of the entire world when the world image of the Vatican is enforced.

Essuula etandika n’ekisolo eky’omu nnyanja eky’obupapa, akabonero akasinga obukulu ak’obujeemu ku nsi, nga Danyeri akirambulula nti kye buyinza obwogera ebigambo ebinene okulwanyisa Oyo Ali Waggulu Ennyo. Obujeemu obwo bujjirwako obujeemu bw’ekisolo eky’ensi, Amerika, era oluvannyuma esindikiriza ensi yonna okugoberera eky’okujeemera kyabwe. Entegeka ey’obujeemu olusatu mu ssuula eno esangibwa mu lwasooka ku bujeemu busatu, olukiikirirwa ng’ekisolo eky’omu nnyanja, akabonero ka Vatikaani. Mu kitundu eky’ekkumi n’emu Amerika ayogera ng’enjoka era n’akolawo ekifaananyi eky’ekisolo—ekifaananyi kya Vatikaani. Okuva ku kitundu eky’ekkumi n’ebiri okweyongerayo, Amerika esindikiriza ensi okukola bw’otyo. Obujeemu bwa Alooni bubiri: bukiikirira obujeemu bwa Amerika, era oluvannyuma obujeemu bw’ensi yonna nga ekifaananyi ky’ensi ekya Vatikaani kiteekebwa mu nkola.

Aaron’s rebellion identifies both periods, represented as idolatry when Moses was not there, followed by idolatry when Moses was there. Moses had been receiving the Law, and therefore represents the Law of God as the diving point in the rebellion. The test represented by Aaron’s golden image of a calf-beast is the test of 1863.

Obujeemu bwa Alooni bulaga ebiseera byombi: okusinza ebifaananyi nga Musa teyaliwo, ne okusinza ebifaananyi nga Musa aliwo. Musa yali aweebwa Amateeka, era n’akiikirira Amateeka ga Katonda ng’ekifo ekigabanya mu bujeemu buno. Okugezebwa okukiikirirwa ekifaananyi kya zaabu eky’ennyana kya Alooni kye kugezebwa kw’omwaka gwa 1863.

It is the Sunday law test, representing a dividing line between life and death. It’s the dividing line between the Promised Land or death in the wilderness, the dividing line between the mark of the beast or the seal of God, the dividing line between the fate of Shebna the Laodicean or Eliakim the Philadelphian. The first three tests, represented by the manna symbolize the Sabbath or Sunday controversy, as does the tenth test. The dividing line in Aaron’s golden calf rebellion representing both the fifth and sixth tests—and is the Sunday law.

Kye kukemebwa kw’etteeka lya Ssande, nga kiraga ensalo wakati w’obulamu n’okufa. Ye ensalo wakati w’ensi eyasubizibwa oba okufa mu ddungu, ensalo wakati w’akabonero k’ensolo oba ekiwandiiso kya Katonda, ensalo wakati w’ekyavaamu kya Sebuna ow’e Laodikeya oba Eriyakimu ow’e Firadelfiya. Okukemebwa okusatu okusooka, okwalagibwa mu emmana, kulaga obutakanya ku Ssabadde oba Ssande, era n’okukemebwa okw’ekkumi bwe kityo. Ensalo eyalabikira mu kujeemera kw’ente ya zaabu kwa Alooni eraga byombi, okukemebwa okwa ttaano n’okwa mukaaga, era ye etteeka lya Ssande.

The fourth test is the water at Massah, meaning ‘testing’ and ‘Meribah’ meaning the “ensign of Jehovah” and is located in Exodus 17:1–7, where it is directly identified as “testing the Lord”.

Ekigezo eky’okuna kye amazzi ag’e Massah, nga kitegeeza ‘okugezesa’, ate ‘Meribah’ nga kitegeeza “akabonero ka Jehovah”, era kisangibwa mu Kuvayo 17:1-7, awo we kiyitiddwa ddala ‘okugezesa Mukama’.

And all the congregation of the children of Israel journeyed from the wilderness of Sin, after their journeys, according to the commandment of the Lord, and pitched in Rephidim: and there was no water for the people to drink. Wherefore the people did chide with Moses, and said, Give us water that we may drink. And Moses said unto them, Why chide ye with me? wherefore do ye tempt the Lord? And the people thirsted there for water; and the people murmured against Moses, and said, Wherefore is this that thou hast brought us up out of Egypt, to kill us and our children and our cattle with thirst?

Era ekibiina kyonna ky’abaana ba Isirayiri ne bava mu ddungu lya Siini, nga batambula ekitundu ekitundu nga Mukama bw’yalagira, ne basimba e Refidimu; ate tewaali amazzi g’abantu g’okunywa. Awo abantu ne beeyomba ne Musa, ne bagamba, Tuwa amazzi tulyoke tunywe. Musa n’abagamba, Lwaki mweeyomba nange? Lwaki mugeza Mukama? Abantu ne balumwa ennyonta eyo olw’amazzi; ne beemulugunya ku Musa, ne bagamba, Lwaki watuggya mu Misiri okututta n’ennyonta ffe n’abaana baffe n’ente zaffe?

And Moses cried unto the Lord, saying, What shall I do unto this people? they be almost ready to stone me.

Awo Musa n’akaabira eri Mukama, ng’agamba nti, Nnaakola ntya abantu bano? Bali kumpi okunkuba n’amayinja.

And the Lord said unto Moses, Go on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thine hand, and go. Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel.

Era Mukama n'agamba Musa nti, Genda mu maaso g'abantu, era otwale wamu naawe abamu ku bakadde ba Isirayiri; n'omuggo gwo gwe wakuba omugga, ogutwale mu mukono gwo, ogende. Laba, ndiyimirira mu maaso go eyo ku lwazi e Horebu; era olikuba olwazi, ne muvaamu amazzi, abantu banywe. Era Musa n'akola bw'atyo mu maaso g'abakadde ba Isirayiri.

And he called the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted the Lord, saying, Is the Lord among us, or not? Exodus 17:1–7.

N'ayita erinnya ly'ekifo ekyo Massa ne Meriba, olw'okuwakana kw'abaana ba Isirayiri, era kubanga baamugeza Mukama, nga bagamba nti, Mukama ali wakati mu ffe, oba nedda? Okuvayo 17:1-7.

The testing represented by “Massah,” and the ensign represented by “Meribah” are a prophetic alpha that meets its prophetic omega when Moses strikes the same Rock a second time. This means the fourth of the ten provocations is represented at Kadesh, for the second Kadesh is where Moses strikes the Rock in rebellion. This identifies that Kadesh, as a symbol, includes the test of water which produces an ensign.

Okugezesa okukiikirirwa “Massah,” n’ekibango ekikiikirirwa “Meribah” biba Alufa ey’obunnabbi, era bisisinkana Omega yaayo ey’obunnabbi nga Musa akuba Ejjinja eryo limu omulundi ogw’okubiri. Kino kitegeeza nti ekya nnya mu by’okumusunguwaza kkumi kiyimiririrwa e Kadesi, kubanga Kadesi ey’okubiri gye Musa yakubira Ejjinja mu kujjemera. Kino kiraga nti Kadesi, ng’akabonero, kirimu okwegezesa kw’amazzi okuleeta ekibango.

The test of water which produces the ensign is the test of the latter rain message. 1863 was where the ensign was supposed to have been lifted up, but alas; 1863 was only the first Kadesh, and the second Kadesh is at the soon coming Sunday law. Massah and Meribah represent the final test for the one hundred and forty-four thousand just before they are lifted up as an ensign at the Sunday law. It was not the authority of Rome, or the authority of the Jews that arranged the death of Christ. That authority was authorized in the counsel of Heaven ages before the cross. Moses used his rod, the rod anointed by God Himself to strike the Rock— but only one time. That Rock according to inspiration is represented by the messages of 1840 to 1844, which are the old foundational truths that represent the path of the just. In the testing represented by Massah the water that saves, is the water which comes out of the Rock of the old paths. That water tests and produces two classes; one for the mark of the beast and the other for the seal of God, as is represented by the seal of God upon those lifted up as an ensign, as represented by Meribah.

Ekigezo ky’amazzi ekireeta okuwanika ekibendera kye kigezo ky’obubaka bw’enkuba ey’oluvannyuma. Mu 1863 we waali wategekeddwa ekibendera okuwanikibwa waggulu, naye kyokka; 1863 yali Kadesh eyasooka yokka, ate Kadesh ey’okubiri ejja kubeera ku tteeka lya Sande eririjja mu bwangu. Massah ne Meribah biyimirira ekigezo eky’enkomerero eri aba 144,000 nga tebannawanikibwa ng’ekibendera ku tteeka lya Sande. Si buyinza bwa Loma, newaakubadde obuyinza bw’Abayudaaya, bwe bwategeka okufa kwa Kristo. Obuyinza obwo bwakkirizibwa mu lukiiko lw’Eggulu emyaka mingi nga tekunnabaawo musaalaba. Musa yakozesa omuggo gwe—omuggo ogwafukibwako amafuta Katonda ye Mwennyini—okukuba Ejjinja, naye omulundi gumu yekka. Ejjinja eryo, ng’okuluŋamizibwa kw’Omwoyo bwe kuyigiriza, liyimiririrwa obubaka bwa 1840 okutuuka ku 1844, obuli amazima ag’edda ag’emisingi agulaga ekkubo ly’abatuukirivu. Mu kigezo ekiyimiririrwa Massah, amazzi agawonya ge gano agava mu Ejjinja ly’enzira enkadde. Amazzi ago gakebereza era gawulawo mu bibinja bibiri; ekimu ery’akabonero k’ekisolo, n’ekirala ery’akabonero aka Katonda, nga bwe kiyimiririrwa akabonero aka Katonda ku abo abawanikibwa ng’ekibendera, nga bwe kiyimiririrwa Meribah.

The temple was finished before the third decree of Artaxerxes, establishing that the Millerite temple which Christ raised up in 46 years from 1798 unto 1844, was finished before the third angel, represented by the arrival of the third decree. The one hundred and forty-four thousand are sealed just before the Sunday law where they are then lifted up as an ensign offering of the first fruits of Pentecost, as in days of old. Massa and Meribah identify the water test represented by the message of the Midnight Cry in the history of the first and third angels.

Yeekaalu yaamalirizibwa nga tannabaawo ekiragiro eky’okusatu kya Artaxerxes, ekikakasa nti yeekaalu y’Abamillerite gye Kristo yazimusa mu myaka 46 okuva mu 1798 okutuuka mu 1844, yaamalirizibwa nga tannabaawo omalayika ow’okusatu, eyakiikirirwa okutuuka kw’ekiragiro eky’okusatu. Aba 144,000 bateekebwako akabonero nga tekannabaawo etteeka erya Ssande; oluvannyuma ne bakuzibibwa ng’ekibendera, nga be weebwayo ng’ebibala ebyasooka bya Pentekooti, nga bwe kyali mu nnaku ez’edda. Masa ne Meriba biraga okukemebwa kw’amazzi, okwakiikirirwa obubaka bw’Okukaaba okw’omu ttumbi lya kiro mu byafaayo by’omalayika omusooka n’ow’okusatu.

The work of combining Divinity with humanity is also represented as the combining of two temples. It also represented as marriage where a man and a woman, or a female temple and a male temple are joined and become one flesh. Christ erected the Millerite temple for the purpose of leading them into His Heavenly temple where they would find “rest,” represented in the history of 1844 by the seventh-day Sabbath.

Omulimu ogw’okugatta Obwakatonda n’Obuntu gulagibwanso ng’okugatta yeekaalu bbiri. Era gulagibwa ng’obufumbo, mwe omusajja n’omukazi, oba yeekaalu ey’ekikazi n’yeekaalu ey’ekisajja, bagattibwa ne bafuuka omubiri gumu. Kristo yazimba yeekaalu ey’Abamillerite olw’ekigendererwa eky’okubatwala mu Yeekaalu ye ey’omu ggulu, mwe bandisanga ‘okuwummula’, okwalagibwa mu byafaayo bya 1844 nga Ssabbiiti ey’olunaku olw’omusanvu.

When this understanding of Massa and Meribah, as the fourth test, is applied between an opening test which also represents three tests, and which is then followed by the Sunday law of the fifth and sixth tests—you can then see, but only if you are willing to see, that the threefold manna test is the first test, followed by a test that proceeds the third twofold test of Aaron’s golden calf. Massa and Meribah are represented together, for it is only in the second angel’s message that a prophetic “doubling,” is located. The first three tests of the manna are the first angel’s message. The test of Massa and Meribah is the second angel’s message and Aaron’s rebellion is the third angel’s message.

Bwe kiteekebwa okutegeera kuno ku Massa ne Meriba nga kigezo eky’okuna, wakati w’ekigezo eky’okutandika ekirimu era ekiraga amagezo asatu, era ne kigobererwa Tteeka lya Sande ery’ekigezo eky’okutaano n’eky’omukaaga—olwo osobola okulaba, naye bw’oba weetegefu okulaba, nti ekigezo kya manna eky’obutundu busatu kye kigezo ekisooka, nga kigobererwa ekigezo ekigenda mu maaso okutuuka ku kigezo ekya ssatu eky’obutundu bubiri eky’ennyana eya zaabu ya Alooni. Massa ne Meriba bireetebwa wamu, kubanga “okudubbulwa” okw’obunnabbi kwe kusangibwa mu bubaka bwa malayika ow’okubiri bwokka. Amagezo asatu agasooka aga manna galaga obubaka bwa malayika ow’olubereberye. Ekigezo kya Massa ne Meriba kye kye obubaka bwa malayika ow’okubiri, ate okujeema kwa Alooni kwe kubeera obubaka bwa malayika ow’okusatu.

The fifth test is the test of Aaron’s golden calf which begins with a manifestation of idolatry when the rebels thought their naked rebellion was concealed from God.

Ekigezo ekyokutaano ye kigezo ky’ennyana ya zaabu ya Alooni, ekitandikira n’okulabika kw’obusinza ebifaananyi nga abajeemu baalowooza nti obujeemu bwabwe obwambulukufu bwali bukwekeddwa mu maaso ga Katonda.

And when the people saw that Moses delayed to come down out of the mount, the people gathered themselves together unto Aaron, and said unto him, Up, make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And Aaron said unto them, Break off the golden earrings, which are in the ears of your wives, of your sons, and of your daughters, and bring them unto me. And all the people brake off the golden earrings which were in their ears, and brought them unto Aaron. And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt. And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, Tomorrow is a feast to the Lord.

Awo abantu bwe baalaba nti Musa yawangaalira okukkira okuva ku lusozi, abantu ne beegatta awali Alooni, ne bamugamba nti, Yimuka, otukolere bakatonda abatugenda mu maaso; kubanga ono Musa, omusajja eyatuggya mu nsi ya Misiri, tetumanyi kimuguddeko. Alooni n’abagamba nti, Muggye empeta za zaabu eziri mu matu g’abakazi bammwe, n’abaana bammwe abalenzi n’abawala, muzileete gye ndi. Awo abantu bonna ne baggyamu empeta za zaabu ezali mu matu gaabwe, ne bazireetera Alooni. Era n’azikkiriza mu mukono gwabwe, n’akola ennyana eyasaaniddwa mu zaabu; oluvannyuma n’agifaananyiza n’ekyuma eky’okukola ebifaananyi. Ne bagamba nti, Bano be bakatonda bo, ggwe Isirayiri, abakuggye mu nsi ya Misiri. Awo Alooni bwe yalaba, n’azimbira mu maaso gaayo ekyoto; era Alooni n’ayatulira ddoboozi, n’agamba nti, Enkeera wabaawo embaga eri Mukama.

And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play. Exodus 32:1–6.

Era ne bazuukuka mu makya ku lunaku olwaddirira, ne bawaayo ebiweebwayo ebyokebwa, ne baleeta ebiweebwayo eby’emirembe; abantu ne batuula okulya n’okunywa, ne bagolokoka okuzannya. Okuva 32:1-6.

The sixth test is the second part of the golden calf rebellion, when Moses returns from receiving the Ten Commandments. Moses asks, “Who is on the Lord’s side?” the majority remained passive or aligned with idolaters, manifesting the same rebellion openly in the mediator’s presence.

Ekikemebwa eky’omukaaga kye kitundu eky’okubiri eky’okujeemera kw’ennyana ya zzaabu, bwe Mose yakomawo ng’amaze okuweebwa Ebiragiro Kkumi. Mose n’abuuza nti, “Ani ali ku ludda lwa Mukama?” abasinga baasigala nga tebakola kintu oba ne beegatta n’abasinza ebifaananyi, ne balaga mu lwatu okujeemera kwe gumu mu maaso g’oyo ayimirira wakati.

The fifth and sixth tests clearly typify and align with the Sunday law. Elijah on Mount Carmel asks a similar question as Moses did. Choose this day who you will serve, points to the test of the Sunday law. The symbolism of the image of the beast test points to the Sunday law. The division of the Levites in Aaron’s story and the division of the twelve tribes in the story of Jeroboam’s two golden calves, identify the division of the wise and foolish at the Sunday law. The Laodiceans are the foolish virgins, as testified to by Sister White, and therefore the division of the virgins at the Sunday law is the division of Laodiceans and Philadelphians. The fifth and sixth tests, which are one twofold test, align with the Sunday law, which means they align with 1863, and Kadesh.

Ebigezo eby’okutaano n’eby’omukaaga birabika bulungi nga bifaananyiriza era bikwatagana n’etteeka erya Sande. Elijah ku Mount Carmel abuuza ekibuuzo ekifaanagana n’ekya Moses kye yabuuza. “Londoola leero ani gwe munaweereza,” kiraga ku kigezo ky’etteeka erya Sande. Ekimanyikiro eky’ekigezo ky’ekifaananyi ky’ensolo kiraga ku tteeka erya Sande. Okweyawula kw’Abaleevi mu byafaayo bya Aaron n’okweyawula kw’ebika kkumi n’abiri mu byafaayo bya Jeroboam eby’ennyana za zaabu ebbiri, bimanyisa okweyawula kw’ab’amagezi n’abasirusiru ku tteeka erya Sande. Ab’e Laodicea be abawala abatannaba kufumbirwa ab’amasiru, nga bwe bujulirwa bya Sister White, era n’olwekyo okweyawula kw’abawala abatannaba kufumbirwa ku tteeka erya Sande kwe kuyawukana wakati w’Ab’e Laodicea n’Ab’e Philadelphia. Ebigezo eby’okutaano n’eby’omukaaga, ebiri ekigezo kimu ky’obubiri, bikwatagana n’etteeka erya Sande, ekitegeeza nti bikwatagana ne 1863, ne Kadesh.

Chapters thirty-two and thirty-three of Exodus are fulfilled on the very same day, just hours apart, and that day typifies 1863 and Kadesh. In chapter thirty-three Moses asks to see God’s glory. Therefore, we see Moses in the fifth and sixth provocations being transformed into the one hundred and forty-four thousand. That same Moses is also at Kadesh striking the Rock a second time, thus representing a class that are crushed by the Rock which they refused to fall upon. That Rock is a message, and there are therefore two symbols of Moses at Kadesh, one manifesting God’s glory and the other rejecting the Rock.

Essuula amakumi asatu mu bbiri n’amakumi asatu mu ssatu ez’Okuva mu Misiri zituukirizibwa ku lunaku lumu, nga wayiseemu essaawa ntono zokka wakati wazo, era olunaku olwo lufananyiriza omwaka gwa 1863 ne Kadesi. Mu ssuula amakumi asatu mu ssatu Mose asaba okulaba ekitiibwa kya Katonda. N’olwekyo, tulaba Mose mu kusunguwaza okw’okutaano n’okw’omukaaga ng’akyusibwa n’afuuka 144,000. Mose oyo era ali e Kadesi ng’akuba Ejjinja omulundi ogw’okubiri, n’atyo n’akiikirira ekibiina ky’abamenyebwa Ejjinja lye baagaana okugwako. Ejjinja eryo kye bubaka, era n’olwekyo waliwo ebifaananyi bibiri bya Mose e Kadesi, ekimu kiraga ekitiibwa kya Katonda ate ekirala kigaana Ejjinja.

“Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.

Abo abayimirira ng’abakuumi ba Katonda ku bbugwe bya Sayuuni babeere basajja abasobola okulaba obulabe obuli mu maaso g’abantu, basajja abasobola okwawula wakati w’amazima n’obukyamu, obutuukirivu n’obutali butuukirivu.

“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

Okulabula kuzze: Tewali kya kukkirizibwa kuyingira ekinaatabangula omusingi gw’okukkiriza gwe tubadde tuzimbirako okuva lwe obubaka bwajja mu 1842, 1843, ne 1844. Nali mu bubaka buno, era okuva olwo mbadde nnyimiridde mu maaso g’ensi, ng’omwesigwa ku kitangaala Katonda kye y’atuwadde. Tetuteekateeka kuggyawo ebigere byaffe ku pulatifoomu mwe byateekebwa nga buli lunaku twanoonyanga Mukama mu kusaba okunywevu, nga tunoonyanga ekitangaala. Olowooza nti nandyinza okusuula ekitangaala Katonda kye yampa? Kiteekwa okuba ng’Ejjinja ery’emyaka gyonna. Kibadde kinnondera ekkubo okuva lwe Katonda yampa. Review and Herald, Epreli 14, 1903.

One of the symbols of ‘Moses at Kadesh’ strikes the Rock with a rod, a symbol of authority. The first time it was God’s authority and the second time it was man’s authority. The class represented by Moses at the second Kadesh are represented as the drunkards of Ephraim, who use their theological authority (rod) to attack the message of the latter rain, which is the message of the old paths of 1840 to 1844.

Omu ku bubonero bwa ‘Musa e Kadesi’ kwe okukuba olwazi n’omuggo, akabonero k’obuyinza. Ku mulundi ogwasooka kyali obuyinza bwa Katonda, ate ku mulundi ogw’okubiri kyali obuyinza bw’omuntu. Ekibinja ekyayimiririrwa Musa e Kadesi ey’okubiri kiyimirizibwa ng’abasinzi b’omwenge ab’e Efulayimu, abakozesa obuyinza bwabwe mu by’eddiini (omuggo) okulumba obubaka bw’enkuba ey’oluvannyuma, obw’amakubo ag’edda okuva mu 1840 okutuuka mu 1844.

“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

Obubaka bwonna obwawaayo okuva mu 1840 okutuuka mu 1844 busaanidde kati okuteekebwamu amaanyi, kubanga waliwo abantu bangi abafiiriddwa ekkubo. Obubaka busaanidde okugenda eri amakkanisa gonna.

“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

Kristo yagamba nti, ‘Amaso gammwe galina omukisa, kubanga galaba; n’amatu gammwe, kubanga gawulira. Kubanga ddala mbagamba nti bannabbi bangi n’abatuukirivu baayagalanga okulaba ebyo bye mulaba, ne tebibabona; n’okuwulira ebyo bye muwulira, ne tebyabiwulira’ [Matayo 13:16, 17]. Amaso agaalaba ebyo ebyalabibwa mu 1843 ne 1844 galina omukisa.

“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

Obubaka bwaweereddwa. Era tekirina kubeerawo kukerekerwa mu kuddamu obubaka, kubanga obubonero bw’ebiseera butuukirizibwa; omulimu ogw’okukomekkereza gulina okukolebwa. Omulimu omunene gulyakolebwa mu kiseera kitono. Obubaka Katonda lwe yasazeewo, buligabwa mangu, era gulyeyongera ne gufuuke okukaaba okw’amaanyi. Awo Daniyeri aliyimirira mu mugabo gwe, okuwa obujulizi bwe. Manuscript Releases, ekitundu 21, 437.

The first test of manna is three tests. The last of the ten tests is the test of the third angel. Both first and last represent “rest” as a symbol of the test. The first test is three tests, representing the first angel that is followed by the second angel, but the fourth test, where the sealing and lifting up as an ensign, is represented by Massa and Meribah. The third angel, represented by the fifth and sixth tests, is the third test, which followed the second test of Massa and Meribah, and the first test of manna.

Okukemebwa okusooka okw’omanna kwe kukemebwa kusatu. Eky’enkomerero mu kukemebwa kkumi kye kukemebwa kwa Malayika ow’okusatu. Ekyasooka n’eky’enkomerero byombi bikiikirira ‘okuwummula’ ng’akabonero k’okukemebwa. Okukemebwa okusooka kwe kukemebwa kusatu, nga kukiikirira Malayika ow’okusooka ogobererwa Malayika ow’okubiri, naye okukemebwa okuna, mwe waliwo okuteekebwako akabonero n’okuyimusibwa ng’ekibendera, kukiikirirwa Masa ne Meriba. Malayika ow’okusatu, akiikirirwa mu kukemebwa okutaano n’okwa mukaaga, ye kukemebwa okusatu, eyagoberera okukemebwa okw’okubiri okw’e Masa ne Meriba n’okukemebwa okusooka kw’omanna.

The provocation at Taberah set forth in Numbers 11:1–3 is the seventh test. The verses that introduce the fiery trial of faith represented by “Taberah,” which means ‘a burning place’ are preceded with verses identifying the movement of God’s people through the wilderness. The impatience manifested in chapter ten is contrasted with the one hundred and forty-four thousand who follow the Lamb whithersoever He goeth. These are those who have the patience of the saints, but ancient Israel was manifesting impatience in chapter ten that leads to their fiery ordeal in chapter eleven.

Okunyiiza okwali e Tabeera okwogerwako mu Okubala 11:1–3 kye kigezo eky’omusanvu. Ebyawandiikibwa ebiyanjulira ekigezo eky’omuliro eky’okukkiriza ekiyitibwa ‘Tabeera’, ekitegeeza ‘ekifo ekyokya’, bikulembeddwamu ebigambo ebiraga entambulayo y’abantu ba Katonda mu ddungu. Obutagumiikiriza obwalabisibwa mu mutwe ogw’ekkumi bugererwamu okwenjawulo n’abo 144,000 abagoberera Omwana gw’Endiga wonna gy’agenda. Bano be balina obugumiikiriza bw’abatukuvu, naye Isirayiri ey’edda yalaga obutagumiikiriza mu mutwe ogw’ekkumi, ekyabaleetera okutuuka mu kigezo kyabwe eky’omuliro mu mutwe ogw’ekkumi n’emu.

And they departed from the mount of the Lord three days’ journey: and the ark of the covenant of the Lord went before them in the three days’ journey, to search out a resting place for them. And the cloud of the Lord was upon them by day, when they went out of the camp. And it came to pass, when the ark set forward, that Moses said, Rise up, Lord, and let thine enemies be scattered; and let them that hate thee flee before thee. And when it rested, he said, Return, O Lord, unto the many thousands of Israel. Numbers 10:33–36.

Ne batambula olugendo lw’ennaku ssatu nga bava ku Lusozi lwa Mukama; n’Essanduuko y’Endagaano ya Mukama ne yabakulembera mu lugendo lw’ennaku ssatu, okubanoonya ekifo eky’okuwummuliramu. Era ekire kya Mukama kyali ku bo emisana, bwe baava mu lusiisira. Era bwe yatandika essanduuko okutambula, Musa n’agamba nti, Golokoka, Mukama, abalabe bo basasane; era abakukyawa badduke mu maaso go. Bwe yawummula, n’agamba nti, Ddayo, Ai Mukama, eri enkumi nnyingi ez’Isirayiri. Okubala 10:33–36.

The next verse introduces the rebellion of Taberah.

Olunyiriri oluddako lwanjula obujeemu bwa Taberah.

And when the people complained, it displeased the Lord: and the Lord heard it; and his anger was kindled; and the fire of the Lord burnt among them, and consumed them that were in the uttermost parts of the camp. And the people cried unto Moses; and when Moses prayed unto the Lord, the fire was quenched. And he called the name of the place Taberah: because the fire of the Lord burnt among them. Numbers 11:1–3.

Awo abantu ne beetontoma, ne kiba kibi mu matu ga Mukama; ne Mukama n’abiwulira; obusungu bwe ne bukangavvumba; n’omuliro gwa Mukama ne gukolokota wakati mu bo, ne guzikiriza abo abaali ku mabbali g’ekisulo. Abantu ne baakaabira eri Musa; era Musa bwe yasaba eri Mukama, omuliro ne guzimira. N’atuuma erinnya ly’ekifo ekyo Tabera; kubanga omuliro gwa Mukama gwakolokota wakati mu bo. Okubala 11:1-3.

The provocation which followed the manifestation of fire, was the longing for flesh food and is the eighth test. This is located in Numbers 11:4–34. The complaining in Taberah represents a corrupted higher nature, a lack of patience, and the rebellion of the lust for the fleshpots of Egypt represents the lower nature. The fire represents purification by fire of the Messenger of the Covenant in Malachi chapter three, for prophetically Taberah means a burning place and the burning place in God’s prophetic Word is located in Malachi three where fire produces an impatient class destined to be purged and a patient class who are purified as an offering that is lifted up.

Okusunguwazibwa okwaddirira okweyolesebwa kw’omuliro kwali okwegomba emmere ey’ennyama era kwe kukemebwa okw’omunaana. Kino kisangibwa mu Okubala 11:4-34. Okumwemulugunya e Tabera kulaga ennono ey’awaggulu eyononebwa n’obutagumiikiriza; ate okujeemera okwava mu okwegomba ensuwa z’ennyama z’e Misiri kulaga ennono ey’awansi. Omuliro gulaga okutuukuzibwa mu muliro okw’Omubaka w’Endagaano mu Malaki essuula essatu, kubanga mu bubaka obw’obunnabbi Tabera kitegeeza ekifo eky’okwokebwa, era ekifo eky’okwokebwa mu Kigambo ky’obunnabbi kya Katonda kisangibwa mu Malaki essatu, eyo omuliro guzaala ekibinja ekitaagumiikiriza ekigendereddwamu okulongoosebwa, n’ekibinja ekigumiikiriza ekituukuzibwa ng’ekiweebwayo ekiyimusibwa.

Those represented by Moses in the twofold test of Taberah’s higher and lower nature are the one hundred and forty-four thousand who have settled into the truth both intellectually and also spiritually. The intellect identifies the higher nature and spiritually represents the combination of Divinity with humanity. Divinity can only be combined with humanity when the lower nature is crucified and dead. To be settled into the truth intellectually and spiritually represents the experience of the being sealed. The fires of Taberah represent the final separation of wheat and tares in the work of Christ raising the temple of the one hundred and forty-four thousand.

Abo Musa be yakiikirira mu kigezo eky’obutundu bibiri eky’obutonde bwa Taberah—obw’awaggulu n’obw’awansi—be 144,000 abaanywezeddwa mu mazima mu bwongo era ne mu mwoyo. Amagezi g’omutwe galambulula obutonde obw’awaggulu, era mu by’omwoyo galaga okugattibwa wamu obwa Katonda n’obuntu. Obwa Katonda busobola kugattibwa n’obuntu kyokka nga obutonde obw’awansi bubambiddwa ku musaalaba era bufudde. Okunywera mu mazima mu bwongo era ne mu mwoyo kuyamiririra obumanyirivu bw’okuteekebwako akasayizo. Emiriro gya Taberah giyamiririra okwawula okw’enkomerero wakati wa ngano n’ebisagazi mu mulimu gwa Kristo ogw’okuzimba Yeekaalu ya 144,000.

The ninth test is the rebellion of Miriam and Aaron found in Numbers 12. The provocation was not unlike the provocation of Korah, Dathan and Abiram or Minneapolis, in 1888. The issue was not simply the rejection of God’s message, but the rejection of God’s choice of leadership.

Ekigeragezo eky’omwenda kye kujeemera kwa Miryamu ne Alooni, ekisangibwa mu kitabo ky’Okubala essuula 12. Obusoomooze obwo te bwali bwa kusiyana n’obusoomooze bwa Koola, Daatani ne Abiraamu, oba e Minneapolis mu mwaka gwa 1888. Ensonga teyali kyokka okugaana obubaka bwa Katonda, wabula okugaana obukulembeze Katonda bwe yalondawo.

The condemnation of leaders who reject not only the message, but also the messenger precedes the tenth test. The leadership manifest as apostates just before the Sunday law, which is the tenth test. The Sunday law aligns with the cross, and on the way to the cross, which is the Sunday law, the leadership chose Barabbas, a false Christ, for “bar” means ‘son of’ an “abba” means ‘father.’ Approaching the cross (the Sunday law) or Kadesh, the leadership manifests full blown apostasy choosing a counterfeit Christ and also expressing directly to the civil authorities that they have no king, but Caesar.

Okulaanibwa kw’abakulembeze abagaana si bubaka bwokka wabula n’omubaka, kukulembera okukemebwa okw’ekkumi. Abakulembeze beeyoleka ng’abava mu ddiini katono nga tekunnaba kufulumizibwa etteeka lya Ssande, lye kukemebwa okw’ekkumi. Etteeka lya Ssande lituukagana n’omusaalaba, era mu lugendo olw’okugenda ku musaalaba—ogwo gwe tteeka lya Ssande—abakulembeze baalondawo Barabbas, Kristo ow’obulimba, kubanga “bar” kitegeeza “mwana wa” ate “abba” kitegeeza “kitaffe.” Nga basemberera omusaalaba (etteeka lya Ssande) oba Kadesh, abakulembeze beeyoleka mu buva mu ddiini obujjuvu nga balonda Kristo ow’obulimba, era ne bategeeza mu butongole eri obuyinza bwa gavumenti nti tebaliiko kabaka wabula Kayisaali.

The seventh, eighth and ninth test are identifying the sealing process, but the illustration is of the foolish virgins. The tenth of those tests was the first rebellion of Kadesh, typifying 1863. From 1846 the Hebrews were brought to Sinai to receive the Law. The two tables of the Ten Commandments are the symbol of God’s covenant relationship to ancient literal Israel, and the two tables of Habakkuk are the symbol of modern spiritual Israel’s covenant relationship. The second table was set forth in 1850, and just as ancient Israel vowed to keep the Law, by 1856 a final test was brought, as typified by spies visiting the Promised Land. The majority opinion that was reached over the seven years from 1856 unto 1863 was that the Laodicean wilderness is where they wished to die.

Okugezesebwa okw'omusanvu, okw'omunaana n'okw'omwenda kulaga enteekateeka y'okusiigiibwa akabonero, naye ekifaananyi kye ky'abawala abasirusiru. Eky'ekkumi ku kugezesebwa ezo kyali okujeemera okusooka e Kadesi, nga kyafaananyiriza 1863. Okuva mu 1846 Abaebbulaniya baaleetebwa e Sinaayi okuweebwa Amateeka. Amabaasa g'amayinja abiri agaliko Amateeka Ekkumi ge kabonero akiraga enkolagana ey'endagaano ya Katonda ne Isiraeri ey'edda ey'omu mubiri, ate ebibawo ebiri ebya Kabakkuki ge kabonero akiraga enkolagana ey'endagaano ya Isiraeri ey'obw'omwoyo ey'omu biro bino. Ekibawo eky'okubiri kyateekebwawo mu 1850, era nga bwe Isiraeri ey'edda yalayira okukuuma Amateeka, mu 1856 ne wabaawo okugezesebwa okwasembayo, nga kufaananyizibwa abasasi abaalambula Ensi ey'Obisuubizo. Endowooza ey'abasinga eyatuukibwako mu myaka musanvu okuva mu 1856 okutuuka mu 1863 yali nti eddungu erya Lawodikiya we baayagaliranga okufiira.

The period of 1844 to 1863 is typified by the period that begins with baptism at the Red Sea which ended with another baptism at the Jordan River, in the identical location which Jesus would become the Christ, when He was later baptized by John. The baptism at the Red Sea identified a covenant relationship with ancient Israel. That relationship began with a marriage that simultaneously instigated a ten-step testing process. They were then brought to Sinai and promised to keep His law, but didn’t, and then failed the tenth and final test at the first rebellion of Kadesh. After the forty years, and the second and greater rebellion at Kadesh they entered the Promised Land by being baptized into the Jordan River.

Ekiseera kya 1844 okutuuka ku 1863 kifaananyizibwa ng’ekiseera ekitandika n’obubatizo ku Ennyanja Emyufu era ne kiggwa mu bubatizo obulala ku Mugga Yoludaani, mu kifo kye kimu ddala we Yesu yandifuuka Kristo, bwe yaddirira n’abatizibwa Yokaana. Obubatizo ku Ennyanja Emyufu bwalaga enkolagana y’endagaano ne Isirayiri ey’edda. Enkolagana eyo yatandikira mu bufumbo era mu kiseera kye kimu ne eyambyawo enteekateeka y’ebigezo mu mitendera kkumi. Awo ne batwalibwa e Sinaayi ne basuubiza okukuuma amateeka ge, naye tebaagakuma, era ne baaleemererwa ku kigezo eky’ekkumi era eky’enkomerero mu kujeemera okwasooka e Kadesi. Oluvannyuma lw’emyaka amakumi ana, era oluvannyuma lw’okujeemera okw’okubiri era okunene e Kadesi, baayingira mu Nsi ey’Okusuubizibwa nga babatizibwa mu Mugga Yoludaani.

All the waymarks of baptism are tied together with the covenant. The history of the omega and second Kadesh, align with the history of the first an alpha Kadesh. Moses’ omega rebellion was far greater than the rebellion of an entire nation in the alpha rebellion of Kadesh. The omega is always greater. Both rebellions together represent the rebellion of Isaiah’s learned and unlearned who refuse to enter into the rest of the latter rain message.

Ebimanyiro byonna eby’okubatizibwa bisibiddwa wamu n’endagaano. Ebyafaayo bya Omega ne Kadesi ey’okubiri bifaanagana ne ebyafaayo bya Kadesi eyasooka, eya Alpha. Obujeemu bwa Musa obwa Omega bwali bunene nnyo okusinga obujeemu bw’eggwanga lyonna mu bujeemu bwa Alpha e Kadesi. Omega bulijjo ebeera nnene okusinga. Obujeemu bwombi nga buggattiddwa bulaga obujeemu bw’abayigirize n’abatali bayigirize abogerwako Isaaya, abagaana okuyingira mu kuwummula okuleetebwa obubaka bw’enkuba ey’enkomerero.

Three baptisms (Red Sea, Jordan River and Jordan River), the first of Moses and the last of Christ, thus Moses is the alpha and Christ the omega. The letter between the first and the twenty-second letters of the Hebrew alphabet, the thirteenth letter, when attached and following the first letter that is then attached to the last and twenty-second letter creates the Hebrew word “truth.” The middle baptism was the Jordan River and Kadesh. The first baptism at the Red Sea, was followed by the baptism at the Jordan. But the first baptism at the Jordan was put off for forty years until the second visit to Kadesh and the actual baptism of the Jordan. The third baptism, representing the time of visitation for the Jews had arrived as Christ began His work of confirming the covenant for one week in fulfillment of Daniel nine and verse twenty-seven and it was the hour of judgment for ancient Israel.

Okubatizibwa okusatu (Ennyanja Emyufu, Omugga Yoludaani ne Omugga Yoludaani), okwasooka kwa Musa ate okwasembayo kwa Kristo; bwe kityo Musa y’Aleefa, ate Kristo y’Omeega. Ennukuta esangibwa wakati w’ennukuta eyasooka n’eya amakumi abiri mu bbiri mu nnukuta z’Olwebbulaniya, ennukuta ey’ekkumi n’esatu, bw’egattibwa nga egoberera eyasooka, era eyasooka bw’egattibwa ku ey’enkomerero eya amakumi abiri mu bbiri, ekola ekigambo ky’Olwebbulaniya “mazima.” Okubatizibwa okw’omu makkati kwali ku Mugga Yoludaani ne Kadesi. Okubatizibwa okwasooka ku Nnyanja Emyufu kwagobererwa okubatizibwa ku Yoludaani. Naye okubatizibwa okwasooka ku Yoludaani kwasibwawo okumala emyaka amakumi ana okutuusa ku kukyala Kadesi okw’okubiri n’okubatizibwa ddala ku Yoludaani. Okubatizibwa okwa ssatu, okulaga ekiseera ky’okukyalirwa kw’Abayudaaya, kwatuuka Kristo bwe yatandika omulimu gwe ogw’okukakasa endagaano okumala wiiki emu mu kutuukiriza Danyeri omutwe ogw’omwenda n’olunyiriri olwa amakumi abiri mu musanvu, era kwali essaawa y’okusalirawo omusango eya Isirayiri ey’edda.

The first baptism at the Red Sea is the first angel’s message, and the two visits to Kadesh represent a “doubling”, for the first visit to Kadesh and the Jordan River is where the rebellion of God’s covenant people is represented and at the second Kadesh the rebellion of the leadership is manifested. Kadesh and the two visits represent a doubling of the second angel’s message where two classes are manifested, and both classes are represented with citizens and also leadership. The baptism of Christ is the third angel’s message when the wheat and tares are separated as was ancient Israel from the Christian bride Christ married in the hour of ancient Israel’s judgment.

Obatizo olwasooka ku Nnyanja Emyufu kye bubaka bw’omulayika ow’olubereberye, ate n’okukyalira Kadesi emirundi ebiri kulaga ‘okukubiramu emirundi ebiri’; kubanga mu kukyalira Kadesi okusooka n’awali Omugga Yoludaani mwe wakiikirirwa obujeemu bw’abantu ba Katonda ab’endagaano, era e Kadesi ey’okubiri we w’alabikira obujeemu bw’obukulembeze. Kadesi n’okukyalira yo emirundi ebiri biyimirira ‘okukubiramu emirundi ebiri’ kw’obubaka bw’omulayika ow’okubiri, mwe walabisibwa ebika bibiri; era ebika byombi birabikira mu batuuze ne mu bakulembeze. Obatizo bwa Kristo bwe bubaka bw’omulayika ow’okusatu, nga engano n’obusagwa byawulibwa, nga bwe kyali Isirayiri ey’edda yawulibwa okuva ku mugole Omukristaayo Kristo gwe yawasa mu ssaawa y’omusango gwa Isirayiri ey’edda.

The period of 1844 to 1863 is the Red Sea to the first rebellion at Kadesh. 1844 is the Red Sea crossing, 1846 is the manna, symbol of the Sabbath test which the Whites passed in 1846 when they were married. In 1849 the Lord stretched forth his hand a second time to gather His people. He had gathered them during the first angel’s message when the first of Habakkuk’s tables arrived in history, and the second table was designed for the same purpose.

Ekiseera okuva mu 1844 okutuuka mu 1863 kye kuva ku Ennyanja Emyufu okutuuka ku kujeemera okusooka e Kadesi. 1844 kwe kuyita Ennyanja Emyufu; 1846 kwe mana, akabonero akalaga ekigezo kya Ssabbiiti, ab’e White be baayisa mu 1846 bwe baafumbiragana. Mu 1849 Mukama yaddamu okusikiriza omukono gwe omulundi ogw’okubiri okuŋaanya abantu be. Yali yabakuŋaanyizza mu kiseera ky’obubaka bw’omalayika ow’olubereberye, nga ekipande ekisooka kya Habakkuku kituuka mu byafaayo, era ekipande eky’okubiri kyategekebwa olw’ekigendererwa kye kimu.

The omega 1850 table was to gather and test, for that is what the alpha 1843 table did. The first angel had a table, and the third angel also had a table, for the first is the alpha and the third is the omega. The “two tables” are waymarks of the first and third angel’s—not the second. The prophetic period of the “tables” begins with a table with error and ends with a table with no error. The history between the two tables is the history of the second angel, where the chart is set aside until 1850.

Tebulo lya Omega 1850 lyali lwa okuŋŋaanya era n'okukema, kubanga kye kyakola tebulo lya Alufa 1843. Omulayika asooka yalina tebulo, era n'omulayika ow'okusatu naye yalina tebulo, kubanga asooka ye Alufa, ate ow'okusatu ye Omega. "Amatebulo abiri" ze bubonero obulaga ekkubo eby'omulayika asooka n'ow'okusatu - si bya mulayika ow'okubiri. Ekiseera ky'obunnabbi kya "amatebulo" kitandika ne tebulo eririmu ensobi era kimala ne tebulo eritaliimu nsobi. Ebyafaayo ebiri wakati w'amatebulo abiri bye by'omulayika ow'okubiri, nga kaddaakiika kateekebwa ku lusegere okutuusa mu 1850.

After the year 1843 ended on April 19, 1844, the 1843 chart was set aside for it then erroneously predicted the year 1843. From April 19, 1844 unto 1850 there is no Habakkuk’s table. In the history of the second angel, there was no chart and—Babylon fell. The alpha is a table the omega is a table and the middle is the fall of Babylon; a symbol of rebellion which is associated with the period when there was no table. The historical period of Habakkuk’s tables bears the signature of truth.

Oluvannyuma lw’omwaka gwa 1843 okuggwaawo ku April 19, 1844, emmeeza eya 1843 ne bagireka ku bbali, kubanga mu kiseera ekyo yalagula mu bukyamu omwaka 1843. Okuva ku April 19, 1844 okutuuka mu 1850 tewaali Emmeeza ya Habakkuku. Mu byafaayo bya malayika ow’okubiri, tewaali emmeeza era Babilooni n’egwa. Alufa ye emmeeza, Omega ye emmeeza, ate wakati waliwo okugwa kwa Babilooni; akabonero k’obujeemu akagattibwa n’ekiseera we tewaali emmeeza. Obudde bw’ebyafaayo bw’emmeeza za Habakkuku bulina omukono gw’amazima.

1850 was typified by Sinai and the giving of the Law. That event was commemorated with Pentecost, when two wave loaves were lifted up. The process of lifting up the wave loaves is represented by the printing and promotion of the table in May of 1842, and the history of 1849 when the second chart was prepared and 1850 when it was available. The period is represented in the line of Christ as the fifty days from His resurrection unto Pentecost, a period divided into forty days followed by ten.

Omwaka gwa 1850 gwayimiririzibwa Sinaayi n’okuweebwa kw’Amateeka. Ekyo kyajjukizibwa ku Pentekooti, nga migaati ebiri egy’okuwuubibwa gyeyimusibwa waggulu. Enkola y’okuyimusa emigaati egy’okuwuubibwa eragirwa mu kufulumya n’okutangaza tebuulo mu Meyi wa 1842, wamu n’ebyafaayo bya 1849 bwe baateekateeka echati ey’okubiri, ne 1850 lwe yaliwo ng’esoboka okufuna. Ekiseera kino mu olunyiriri lwa Kristo kiragibwa nga ennaku amakumi ataano okuva ku kuzukira kwe okutuuka ku Pentekooti, ekiseera ekigabiddwa mu nnaku amakumi ana ne zigobererwako kkumi.

In 1849 Christ was stretching forth his hand a second time, and in 1850 Habakkuk’s second table was available and the testing process leading to Kadesh moved forward. In 1856 the last of ancient Israel’s ten tests arrived when new light on Miller’s foundational prophetic revelation was published in the movement’s periodical. For twenty-five hundred and twenty prophetic days, from 1856 unto 1863, the spies went in to search the land. In 1863 they chose a new leader to take them back to Egypt.

Mu 1849 Kirisito yali ng’agolola omukono gwe omulundi ogw’okubiri, era mu 1850 emmeeza ey’okubiri eya Habakkuku yaliwo, n’omutendera gw’okugezesebwa ogutwala e Kadesi ne gweyongera mu maaso. Mu 1856, ekisembayo ku bigezo kkumi bya Isirayiri ey’edda kyatuuka, omusana omuggya ku kubikkulirwa kwa bunnabbi okw’omu musingi kwa Miller bwe gwafulumizibwa mu kiwandiiko ky’ekibiina ekifuluma buli kiseera. Okumala ennaku 2520 ez’obunnabbi, okuva mu 1856 okutuuka mu 1863, abakessi baayingira okunoonya ensi. Mu 1863 ne balonda omukulembeze omuggya okubatwala okuddayo e Misiri.

We will continue these truths in the next article.

Tujja kwongera ku mazima gano mu kiwandiiko ekiddako.

“In a vision given me at Bordoville, Vermont, December 10, 1871, I was shown that the position of my husband has been a very difficult one. A pressure of care and labor has been upon him. His brethren in the ministry have not had these burdens to bear, and they have not appreciated his labors. The constant pressure upon him has taxed him mentally and physically. I was shown that his relation to the people of God was similar, in some respects, to that of Moses to Israel. There were murmurers against Moses, when in adverse circumstances, and there have been murmurers against him.” Testimonies, volume 3, 85.

Mu kyolesebwa kye nnalabira e Bordoville, e Vermont, nga December 10, 1871, nnalagiddwa nti obuvunaanyizibwa bwa bba wange bubadde buzibu nnyo ddala. Ennyigirize ey’okufaako n’omulimu ebadde eri ku ye. Baganda be mu buweereza tebabadde batikkiriddwa bigugu bino, era tebaasiimye emirimu gye. Ennyigirize ey’ekiseera kyonna eyali ku ye yamukozezza nnyo mu magezi n’omubiri. Nnalagiddwa nti enkolagana ye n’abantu ba Katonda, mu bimu, efaanana ng’eya Musa eri Isirayiri. Waliwo abeemulugunya ku Musa mu mbeera embi, era waabaddewo n’abeemulugunya ku ye. Obujulizi, volyumu 3, omuko 85.