The book of Joel identifies that the destruction of God’s vineyard occurs in the fourth generation.
Ekitabo kya Yoweeri kiraga nti okuzikirira kw’ennimiro y’emizabbibu ya Katonda kutuukawo mu lulyo olw’okuna.
The word of the Lord that came to Joel the son of Pethuel.
Ekigambo kya Mukama ekyajjira Yoweeri mutabani wa Pethweri.
Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation.
Muwulire kino, mmwe abakadde, mutege amatwi, mmwe mwenna abatuuze b’ensi. Kino kyabaawo mu nnaku zammwe, oba ne mu nnaku za bataata bammwe? Mubagambe abaana bammwe ekyo, era abaana bammwe bagambe abaana baabwe ekyo, n’abaana baabwe nabo bagambe ekyo eri omulembe omulala.
That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten.
Ekyo omuwuka omulya amatabi gwalekawo, enzige kye ziridde; era ekyo enzige zaalekawo, omuwuka omulya emiti kye kiridde; era ekyo omuwuka omulya emiti gwalekawo, ekikulukuto kye kiridde.
Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. Joel 1:1–5.
Muzuukuke mmwe abasinzi, mukaabe; era mukube ebiwoobe, mmwe mwenna abanywa omwenge, olw’omwenge omupya; kubanga gutemeddwa okuva mu kamwa kammwe. Yoweeri 1:1-5.
The parable of the ten virgins is the parable of Adventism, and the awakening in the parable occurs when the wheat and tares are separated, at which point, the tares awaken to the fact that they have been “cut off” from the “new wine.” The word “cut off” represents Abram’s first covenant step where a heifer, she-goat and ram were cut into two pieces in the ritual to ratify the covenant with blood. In that very same covenant passage, God identifies that He will visit His people in judgment during the fourth generation.
Olugero lw’abawala ekkumi lwe lugero lwa Adiventizimu, era okuzuukuka okuli mu lugero kubeerawo nga eŋaano n’obwogi biwawulibwa, era mu kiseera ekyo obwogi buzzuukuka ne butegeera nti bwasalibwako okuva ku “envinnyo empya.” Ekigambo “okusalako” kiyimirira ekitundu ekyasooka mu ndagaano eya Aburamu, we ente ento omukazi, embuzi omukazi n’endiga emusajja zaasalibwaamu ebitundu bibiri mu mukolo ogw’okukakasa endagaano n’omusaayi. Mu kyawandiikibwa kye kennyini eky’endagaano eyo, Katonda alaga nti alijja okukyalira abantu be mu musango mu mulembe ogw’okuna.
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.
N’agamba Aberamu nti, Manya ddala nti ezzadde lyo lija kuba munnaggwanga mu nsi etali eyalyo, ne liweereza abantu b’omu nsi eyo; era balinyigiriza emyaka ebikumi bina; Era n’eggwanga eryo lye banaaweereza ndiryalira omusango; oluvannyuma balivayo n’obugagga bungi. Naawe ojja kwetaba ku bajjajja bo mu mirembe; ojja kuziikibwa mu bukadde obulungi. Naye mu mulembe ogw’okuna balikomawo wano nate; kubanga obutali butuukirivu bw’Abamoli tebujjudde. Olubereberye 15:13-16.
When the prophecy was fulfilled in the fourth generation, in the generation of Moses, the Lord set forth the Ten Commandments as a symbol of the covenant with God and His chosen people. In the second of those ten laws the light of Abram’s four generations was magnified.
Obunnabbi bwe bwatuukirira mu mulembe ogw’okuna, mu mulembe gwa Musa, Mukama n’ateekawo Ebiragiro Ekkumi ng’akabonero k’endagaano wakati wa Katonda n’abantu be abalonde. Mu kya bbiri ku biragiro ebyo ekkumi ekitangaala ky’emirembe ennya gya Abalamu kyeyongera okwaka.
Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And shewing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:4–6.
Tolikola ggwe ekifaananyi ekisaliiddwa, newaakubadde kyenkana kyonna eky’ekintu kyonna ekiri mu ggulu waggulu, oba ekiri mu nsi wansi, oba ekiri mu mazzi wansi w’ensi: Tobivuunika, so tobiweereza; kubanga nze Mukama Katonda wo ndi Katonda omuggya, nziyiza obutali butuukirivu bwa bakitaabwe ku baana okutuusa ku mulembe ogw’okusatu n’ogw’okuna gw’abo abankyaye; Era nsaasira enkumi z’abo abanjagala ne bakuumanga amateeka gange. Okuva 20:4-6.
The four generations of Abram’s covenant was incorporated into the magnification of God’s character as a jealous God. His jealousy is contrasted with graven images. With Abram’s fourth generation we also find a progressive judgment. The judgment was upon the nation where God’s people were in bondage, as well as upon God’s people, and after that, the Amorites would be judged. Abram identifies a progressive judgment process that begins with God’s house and moves through the world progressively, and the second commandment identifies that the judgment process divides mankind into a class of those who hate God, and a class of those who love God, thus typifying the Sunday law which shouts out, “If you love me, keep my commandments.”
Emiulembe ennya egy’endagaano ya Abramu byagattibwa mu kugulumizibwa kw’enfaanana ya Katonda ng’ali Katonda ow’obuggya. Obuggya bwe bugerageranyizibwa n’ebifaananyi ebikolebwa n’engalo. Era mu mulembe ogw’okuna ogwa Abramu tusangamu okusalirwa omusango okw’eyongera mu maaso. Omusango gwali ku ggwanga mwe abantu ba Katonda baali mu buddu, era ne ku bantu ba Katonda bo, oluvannyuma Abamoli ne basalibwako omusango. Abramu alaga omugendo gw’okusalirwa omusango ogutandika mu nnyumba ya Katonda ne guyita mu nsi mu ngeri eyeyongera mu maaso, era ekiragiro eky’okubiri kiraga nti omugendo gw’omusango gubagabanya abantu mu bibinja bibiri: abakyawa Katonda n’abo abamwagala, bityo ne kifaananyiriza etteeka erya Sande eriyogerera waggulu nti, “Bwe munjagala, mulindirenga ebiragiro byange.”
In the same period that the Law is being delivered at Sinai, Moses is shown God’s character.
Mu kiseera kye kimu nga Amateeka gaweebwa ku Lusozi Sinaayi, Musa alagibwa obutonde bwa Katonda.
And the Lord said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which thou brakest. And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me in the top of the mount. And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount.
Mukama n’agamba Musa nti, Weesalire ebipande by’amayinja bibiri ng’ebyo ebyasooka; era nja kuwandiika ku bipande ebyo ebigambo ebyali ku bipande ebyasooka, bye wayamenya. Era weetegeke mu makya, olyoke olinnye mu makya ku Lusozi Sinaayi, weeyanjule eyo eri nze ku ntikko y’olusozi. Tewali muntu alinnya naawe, so tewali muntu alabikenga mu lusozi lwonna; era wadde endiga wadde ente teziryenga mu maaso g’olusozi olwo.
And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the Lord had commanded him, and took in his hand the two tables of stone. And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed,
N'abajja ebyapa eby'amayinja bibiri, ng'ebyasooka bwe byali; ne Musa n'azuuka mu makya ennyo, n'alinnya ku Lusozi Sinaayi, nga Mukama bwe yamulagira, n'atwala mu mukono gwe ebyapa eby'amayinja bibiri. Era Mukama n'akka mu kire, n'ayimirira naye eyo, n'alangirira erinnya lya Mukama. Era Mukama n'ayita mu maaso ge, n'alangirira,
The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation.
Mukama, Mukama Katonda, ow’okusaasira era ow’ekisa, omugumiikiriza nnyo, era ajjudde obulungi n’amazima, ng’akuumira enkumi okusaasira, ng’asonyiwa obujeemu n’obumenyi bw’amateeka n’ekibi, ate atalekerawo kibonerezo eri abamenyi b’amateeka; ng’akyalira obujeemu bwa bajjajja ku baana, era ku baana b’abaana, okutuuka ku mulembe ogw’okusatu n’ogw’okuna.
And Moses made haste, and bowed his head toward the earth, and worshipped. And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance. Exodus 34:1–9.
Ate Musa n'ayanguwa, n'asinamya omutwe ku nsi, n'asinza. N'ayogera nti, Bwe kiba kati nga nsanze ekisa mu maaso go, ayi Mukama, mukama wange, nkusaba ogende wakati mu ffe; kubanga bantu b'emyingo emikakanyavu; era otusonyiwe obujeemu bwaffe n'ekibi kyaffe, otutwale okubeera obusika bwo. Okuva 34:1-9.
The second giving of the law, aligns with the 1850 pioneer chart. The first tables were broken, and the first table had an error in the figures. Ancient Israel was then made the depositaries of the law, and modern Israel was then made the depositaries of the law of God and the laws of God’s prophetic Word. When the two tables were first introduced, there was literal rebellion in the camp, and when the 1850 chart was introduced, there was spiritual rebellion brewing in the camp. Abram’s prophecy of the fourth generation was fulfilled by Moses in the fourth generation, where God expanded the revelation of judgment in the fourth generation in the second commandment. Graven images became the counterfeit to the true worship of God, and the jealousy of God’s character was attached to the judgment. Then Moses viewed God’s glory. He saw God’s jealousy as an element of God’s character, as represented by His “name,” and the relationship between the worshipper and the sins of their fathers is set forth.
Okuweebwa kw’okubiri kw’amateeka kukwatagana ne ekifaananyi ky’abapayona eky’1850. Ebipande ebyasooka byamenyebwa, era ekifaananyi ekisooka kyalimu ensobi mu mibalo. Isirayiri ey’edda olwo yafuulibwa abakuumi b’amateeka, ate Isirayiri ey’emirembe gya leero nayo yafuulibwa abakuumi b’Amateeka ga Katonda n’amateeka ag’Ekigambo kya Katonda eky’obunnabbi. Ebipande ebibiri bwe byayanjulibwa okusooka, waaliwo obujeemu obwennyini mu lusiisira, ate bwe kyayanjulibwa ekifaananyi eky’1850, mu lusiisira mwabangawo obujeemu obw’eby’omwoyo obwabadde bukulumbalumba. Obunnabbi bwa Abulaamu obw’omulembe ogw’okuna bwatuukirizibwa Musa mu mulembe ogw’okuna, eyo Katonda gye yagaziya okubikkulirwa kw’okusala omusango okw’omulembe ogw’okuna mu kiragiro eky’okubiri. Ebifaananyi ebyasongobekebwa byafuuka obuwemu obukoppye okusinza kwa mazima eri Katonda, era obuggya bwa Katonda bwateekebwako ku kusala omusango. Awo Musa yalaba ekitiibwa kya Katonda. Yalaba obuggya bwa Katonda nga kitundu ku enfaanana ya Katonda, nga bwe kiragibwa mu “erinnya” lye, era enkolagana wakati w’asinza n’ebibi bya bajjajja be yalambikibwa.
When Christ cleansed the temple the first time, then the disciples remembered that the zeal of His house had eaten Him up. The “zeal” is the word “jealousy.” The character of God that expresses His jealousy, is the motivation that lead Christ to cleanse His temple, and the prophetic attribute of the need to confess those sins of your fathers, would later become an essential element of the call for repentance in the “seven times” judgment of Leviticus twenty-six. Abram’s “fourth generation” develops greater and greater weight as it continues through covenant history. The book of Joel represents the time of the latter rain, which occurs in the latter days. The book of Joel sets forth its message upon its introduction of the message of four generations, as the theme that was recorded in the very first step of Abram’s threefold covenant with God. That theme reaches its conclusion in the book of Joel.
Kristo bwe yatukuza yeekaalu omulundi ogwasooka, abayigirizwa ne bajjukira nti obunyiikivu olw’ennyumba ye bwamulyawo. Ekigambo ‘obunyiikivu’ kitegeeza ‘obuggya’. Ekikula kya Katonda ekiraga obuggya bwe kye kyamuleetera Kristo okutukuza yeekaalu ye; era okulabula okw’obunnabbi okulaga okwetagisa okwatula ebibi ebyo eby’abajjajjammwe ne kufuuka oluvannyuma ekirungo ekyetaagisa mu kuyita abantu okweenenya mu kibonerezo ‘emirundi musanvu’ ekyogerwako mu Levitiko 26. ‘Omulembe ogw’okuna’ ogwa Abulaamu gweyongera okufuna obuzito obusinga nga guyita mu byafaayo by’endagaano. Ekitabo kya Yoweeri kiyimirira ekiseera ky’enkuba ey’enkomerero, ekiba mu nnaku ez’enkomerero. Ekitabo kya Yoweeri kiteekaayo obubaka bwaakyo nga kitandika n’okuyanjula obubaka bw’emirembe ennya, ng’omulamwa ogwawandiikibwa mu kitundu ekisooka ddala ky’endagaano ya Abulaamu ne Katonda ey’ebitundu bisatu. Omulamwa ogwo gutuuka ku nkomerero yaagwo mu kitabo kya Yoweeri.
Once in the Promised Land, the Ark of the covenant was located at Shiloh, where wicked and foolish Eli, the high priest and his two corrupt sons are contrasted with the calling of Samuel. Shiloh would become a step in the journey of the Ark, which was the symbol of the covenant. After the Ark was used as the symbol of bringing down the walls of Jericho, it was located in Shiloh for around four hundred years, until the death of Eli and his wicked sons. It was then captured by the Philistines, and thereafter when David moved the Ark to Jerusalem, the first illustration of the triumphal entry into Jerusalem was accomplished. The stated purpose of moving the covenant symbol to Jerusalem, was that God chose to place His name in Jerusalem, and His name is associated with His jealousy, which is associated with His jealous judgment in the fourth generation.
Bwe baatuuka mu Ettaka erya Ssuubizo, Essanduuko y’Endagaano yateekebwa e Siiro, we Eri omubi era omusirusiru, kabona omukulu, n’abaana be ababiri aboonoonefu, baafananibwa ne kuyitibwa kwa Samwiri mu ngeri ey’okulabisa enjawulo. Siiro kyafuuka ekitundu ku lugendo lw’Essanduuko, eyali akabonero k’endagaano. Oluvannyuma lw’okukozesa Essanduuko ng’akabonero mu kuzisa wansi ebigo by’e Yeriko, yabeera mu Siiro okumala emyaka nga ebikumi bina, okutuusa okufa kwa Eri n’abaana be ababi. Ekyaddirira ne kikwatibwa Abafirisuuti, era oluvannyuma, Dawudi bwe yatwala Essanduuko e Yerusaalemi, eky’okulabirako ekyasooka eky’okuyingira okw’obuwanguzi mu Yerusaalemi kyatuukirizibwa. Ensonga eyateekebwawo ey’okutambuliza akabonero k’endagaano e Yerusaalemi, yali nti Katonda yalonda okuteeka erinnya lye mu Yerusaalemi, era erinnya lye ligattiddwa n’obuggya bwe, era n’obuggya obwo bugattiddwa n’okusala kwe omusango okw’obuggya mu mulembe ogw’okuna.
At the Sunday law the Lord will lift up the church triumphant above all the hills and mountains, and the Gentiles will say, “come and lets us go to the house of God.”
Mu kiseera ky’etteeka lya Sande Omukama alikuza ekkanisa ey’obuwanguzi n’agiteeka waggulu okusinga ensozi zonna n’obusozi bwonna, era Ab’amawanga baligamba nti, “Mujje, tugende mu nnyumba ya Katonda.”
And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.
Era mu nnaku ez’oluvannyuma kijja kubeerawo nti olusozi olw’ennyumba ya Mukama lunaasimbibwa ku ntikko z’ensozi, era lunaatukuzibwa okusinga obusozi; era amawanga gonna galikulukuta okutuuka gyalwo. Era abantu abangi baligenda ne bagamba nti, Mujje, tugende waggulu ku lusozi lwa Mukama, eri ennyumba ya Katonda wa Yakobo; era anaatuyigiriza amakubo ge, era tunaatambulira mu njira ze: kubanga mu Sayuni mwe munaava etteeka, n’ekigambo kya Mukama kuva mu Yerusaalemi. Isaaya 2:2, 3.
The word of the Lord goes forth from Jerusalem, for that is where He chose to place His “name.” With Moses, “the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed,
Ekigambo kya Mukama kifuluma okuva mu Yerusaalemi, kubanga eyo mwe yalonda okuteeka "erinnya" lye. Eri Musa, "Mukama n’akka mu kire, n’ayimirira eyo naye, n’alangirira erinnya lya Mukama. Era Mukama n’ayitawo mu maaso ge, n’alangirira,
The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation. Exodus 34:6, 7.
Mukama, Mukama Katonda, omusaasizi era ow’ekisa, atayanguyira okusunguwala, era omugagga mu bulungi n’amazima; akuuma okusaasira eri enkumi, ng’asonyiwa obutali butuukirivu n’okumenya amateeka n’ekibi, naye atayisa muntu alina omusango nga talina musango; ng’akyalira obutali butuukirivu bw’abazadde ku baana, ne ku baana ba baana, okutuusa ku mulembe ogw’okusatu n’ogw’okuna. Okuva 34:6, 7.
His “name” is His character, and God’s character is profoundly complex and profoundly simple. God is love, is His character perfectly, but simply expressed. Abram’s covenant truth of “the fourth generation of judgment” was expanded “line upon line” with the second commandment’s additional light upon the fourth generation. Then Moses’ experience expands the light of the fourth generation’s connection with God’s character, by adding the light of His jealousy. Inspiration has defined character as “thoughts and feelings combined,” but inspiration has also informed us our thoughts are not as God’s thoughts. His character is His thoughts and feelings combined, and His character has so many facets beyond our simple human thoughts and feelings, that the difference is that his thoughts are higher than heaven in relation to the earth.
Erinnya lye lye empisa ze, era empisa za Katonda zirimu amazama ennyo ate nga z’erereera ennyo. ‘Katonda ye kwagala’ kye kulaga empisa ze bulungi ddala, naye mu ngeri enyangu. Amazima g’endagaano ga Aberamu ag’ ‘omulembe ogw’okuna ogw’okusalirwa omusango’ gaagaziibwa ‘olunyiriri ku lunyiriri’ nga kweyongerwako ekitangaala eky’etteeka ery’okubiri ku mulembe ogw’okuna. Ate ebyo Musa bye yasangamu byagaziya ekitangaala ku nkwatagana y’omulembe ogw’okuna n’empisa za Katonda, ng’awongera ko ekitangaala eky’obuggya bwe. Okusikirizibwa kwategeeza empisa nti ‘ebirowoozo n’eby’owuliramu nga byetobese wamu,’ naye era kwatutegeeza nti ebirowoozo byaffe si bimu n’ebirowoozo bya Katonda. Empisa ze ze birowoozo bye n’eby’awulira nga byetobese wamu, era empisa ze zirimu obutundu bungi nnyo obusukkiridde ebirowoozo n’eby’owuliramu eby’obuntu ebyerereere, okweyawulamu okuliwo kwe kwo nti ebirowoozo bye bisukka ebyaffe nga eggulu bwe lisukka ensi.
For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. Isaiah 55:8, 9.
Kubanga ebirowoozo byange si bimu n’ebyammwe, so n’amakubo gammwe si bimu n’amakubo gange, bw’ayogera Mukama. Kubanga nga eggulu lisinga ensi obugulumivu, bw’atyo n’amakubo gange gasukka amakubo gammwe, era n’ebirowoozo byange gasukka ebirowoozo byammwe. Isaaya 55:8-9.
So, here is a human thought to ponder; if God’s character is represented by His name, then every manifestation of God’s name is a manifestation of His character. The Lion of the tribe of Judah seals and unseals His prophetic Word, Palmoni is the Wonderful Numberer of Secrets, who is also the Root out of dry ground, and also the burning bush, a pillar of fire, the archangel Michael and on, and on. The attributes of God’s character as represented by His various names are endless. The ‘human thought to ponder’ is this. With all the various expressions of God’s character that are known to exist, what is the significance—that in the very first covenant step of the threefold covenant process with Abram—the “fourth generation judgment” is the foundational statement in the covenant—that reflects His name?
Kale, wano waliwo endowooza y’omuntu ey’okutekerezza; bwe kiba nti ekikula kya Katonda kikiikirirwa mu erinnya lye, olwo buli kulabika kw’erinnya lya Katonda kuba kulabika kw’ekikula kye. Empologoma ey’omu kika kya Yuda esiba era ne esumulula Ekigambo kye eky’obunnabbi; Palmoni ye Omubalirizi w’ebyama ey’ewuunyisa, era ye omuzizi oguva mu ttaka ekakaze, era ye kisaka ekyokya, omuduli gw’omuliro, Malaika omukulu Mikaeri n’ebirala, n’ebirala. Ebikwata ku kikula kya Katonda nga bikiikirirwa mu mannya ge ag’enjawulo tebiriiko gye bikomye. Endowooza y’omuntu ey’okutekerezza ye eno: Nga waliwo engeri zonna ez’enjawulo ezimanyiddwa eziraga ekikula kya Katonda, kitegeeza ki nti mu kitundu ekisooka ddala mu mutendera gw’endagaano ogw’ebitundu bisatu ne Aberamu—‘okusalirwa omusango mu mulembe ogw’okuna’—kye kigambo eky’omu singi mu ndagaano eky’oleka erinnya lye?
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.
N’agamba Aberamu nti, Manya ddala nti ezzadde lyo lija kuba munnaggwanga mu nsi etali eyalyo, ne liweereza abantu b’omu nsi eyo; era balinyigiriza emyaka ebikumi bina; Era n’eggwanga eryo lye banaaweereza ndiryalira omusango; oluvannyuma balivayo n’obugagga bungi. Naawe ojja kwetaba ku bajjajja bo mu mirembe; ojja kuziikibwa mu bukadde obulungi. Naye mu mulembe ogw’okuna balikomawo wano nate; kubanga obutali butuukirivu bw’Abamoli tebujjudde. Olubereberye 15:13-16.
The character of God as the judge of men and nations allows men a period of probation that is represented by four generations. God is the judge, He is merciful, He is patient and He brings judgment of men and nations to a conclusion in the fourth generation. God’s foundational statement in His covenant with a chosen people includes the fourth generational judgment. Just as the message of the first angel possesses all the characteristics of each of the three individual angels’ messages, so too, the first step of Abram’s covenant possesses the characteristics of the entire threefold covenant. God’s name is that He is the merciful judge, who judges in the fourth generation. Every other step in the covenant history of a chosen people, builds upon that foundation.
Obutonde bwa Katonda ng’Omulamuzi w’abantu n’amawanga buwa abantu ekiseera eky’okugezesebwa ekiyimirizibwa mu mirembe ennya. Katonda ye Mulamuzi, musaasizi era mugumiikiriza, era atwala okusala omusango ku bantu n’amawanga okutuuka ku nkomerero mu mulembe ogw’okuna. Ekigambo kya Katonda eky’ensibuko mu ndagaano ye n’abantu be yalonda, kirimu okusala omusango ogw’omulembe ogw’okuna. Nga bwe kiba nti obubaka bwa malayika asooka bulimu ebimiro byonna eby’obubaka bwa buli omu ku balayika abasatu, bwe kityo n’ekitundu ekisooka ky’endagaano ya Abram kirimu ebimiro byonna eby’endagaano yonna ey’ebitundu bisatu. Erinnya lya Katonda lye lino: ye Mulamuzi omusaasizi, asala omusango mu mulembe ogw’okuna. Ebitundu byonna ebirala mu byafaayo by’endagaano y’abantu be yalonda, bizimbira ku musingi ogwo.
When the book of Joel is placed at the Midnight Cry’s awakening in verse five, and the “new wine” is “cut off” from their mouths, the introduction to that final covenant separation of a chosen covenant people is the foundational message of the covenant that lays out the rebellion of the covenant people who are then “cut off” as being accomplished in the fourth generation. They are “cut off,” for not understanding the foundational message of the covenant.
Bwe bateeka ekitabo kya Yoweeri ku kuzuukuka kw’Okukaaba kw’awakati w’ekiro mu olunyiriri olutaano, era "omwenge omupya" "gusalibwawo" mu kamwa gaabwe, entandikwa y’okwawukana okwasembayo mu ndagaano ku bantu b’endagaano abalondeddwa ye bubaka bw’enteeko obw’endagaano obulaga obujeemu bw’abantu b’endagaano, ab’oluvannyuma ne "babasalirwawo", nga kino kituukirizibwa mu mulembe ogw’okuna. "Babasalirwawo" kubanga tebategeera bubaka bw’enteeko obw’endagaano.
That foundational message of the covenant in Genesis fifteen’s four verses, is the measuring rod—the line of judgment that is used when the capstone message of the covenant is presented as “new wine” in the latter days. The gravity which is associated with the awakening of the drunkards of Ephraim, when the “new wine” is “cut off” is only truly understood—when it is set within the context of a pronouncement of judgment against the final fourth generation of a rebellious chosen people, during the testing period of the latter rain.
Obubaka obw'essinziro bwe ndagaano obuli mu nnyiriri ennya ez'Olubereberye essuula 15, bwe kipimo—olunyiriri lw'okusala omusango olukozesebwa nga obubaka obw'enkomerero obw'endagaano buweerezebwa ng'"envinnyo empya" mu nnaku ez'enkomerero. Obuzito obugatta ku kuzuukusibwa kw'abanywi b'omwenge aba Efulayimu, nga "envinnyo empya" etemeddwawo, butegeerekeka ddala bwokka bwe buba buteekeddwa mu mulamwa gw'okulangirirwa omusango ku mulembe ogw'okuna ogw'enkomerero ogw'abalonde abajeemu, mu bbanga ly'okukemebwa ly'enfula ey'oluvannyuma.
In Genesis seventeen, we find the second step of the threefold covenant with Abraham:
Mu Olubereberye essuula kkumi n’omusanvu, tusanga ekitundu eky’okubiri eky’endagaano ey’ebitundu bisatu ne Ibulayimu:
And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee in their generations. This is my covenant, which ye shall keep, between me and you and thy seed after thee;
Katonda n’agamba Ibulayimu nti, Naye ggwe onakuuma endagaano yange, ggwe n’ezzadde lyo olijja mu mirembe gyabwe. Endagaano yange gye munaakuuma ye eno, wakati wange naawe n’ezzadde lyo olijja;
Every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. He that is born in thy house, and he that is bought with thy money, must needs be circumcised: and my covenant shall be in your flesh for an everlasting covenant. And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant. Genesis 17:9–14.
Omwana w'obulenzi yenna ali mu mmwe anaakomolebwa. Era munaakomola ennyama y'obukikute bwammwe; era kibeere akabonero k'endagaano wakati wange nammwe. Era omwana w'ennaku munaana anaakomolebwa mu mmwe, omwana w'obulenzi buli mu mirembe gyammwe, eyazaalibwa mu nnyumba, oba eyagulwa n'ensimbi okuva eri omunnaggwanga atali wa zzadde lyo. Oyo eyazaalibwa mu nnyumba yo, n'oyo eyaguliddwa n'ensimbi zo, bombi bateekwa okukomolibwa; era endagaano yange eribeeranga mu mubiri gwammwe ng'endagaano ey'obutaggwaawo. Naye omwana w'obulenzi atakomolebwa, ennyama y'obukikute bwe nga teyakomolebwa, oyo anasalibwawo okuva mu bantu be; yamenya endagaano yange. Olubereberye 17:9-14.
The second step provides a second witness to the symbol of being “cut off.” The word translated as “cut off,” finds its root in the animals Abram cut in halves in chapter fifteen, and in the passage, anyone who is not circumcised shall be “cut off” from the covenant. Circumcision was replaced by baptism in the covenant history where Christ was confirming these very truths, and for this reason, He, as our example was resurrected on the eighth day.
Ettambiro ery’okubiri liwa omujulirwa ow’okubiri eri akabonero akalaga ‘okusalibwawo’. Ekigambo ekyavvuunulwa nga ‘okusalibwawo’ kirina ensibuko yaakyo mu nsolo Abram ze yasalamu mu bitundu bibiri mu mutwe ogw’ekkumi n’ettano, era mu kyawandiikibwa ekyo buli atakomolebwa anasalibwawo mu ndagaano. Okukomolebwa kwasikirwa obatizo mu byafaayo by’endagaano mwe Kristo yali ng’akkakasa amazima ago gennyini, era olw’ensonga eno, ye ng’ekyokulabirako kyaffe, yazuukira ku lunaku olw’omunaana.
That sign was to be accomplished on the eighth day, as represented by the eight souls in the ark. It is in the second step where the visual test is represented, whether it was Israel choosing between Jezebel’s prophets of Elijah in advance of the judgment carried out by Elijah, or Daniel, Shadrach, Meshach and Abednego countenance appearing fairer and fatter than those who ate the king’s diet; the second test is visual. Circumcision is a sign of life, and the eight souls upon the ark, represent those who lived in contrast with those who died.
Akabonero ako kyateekwa okutuukirizibwa ku lunaku olw’omunaana, nga kiyimiririddwa emimeeme munaana mu eryato. Mu ttambiro ery’okubiri mwe kiyimirizibwa okugezesa okwa by’amaso, oba nga Isirayiri balonda wakati w’abannabbi ba Yezabele ne Eriya nga tekinnaba kubeerawo okusala omusango okwakolebwa Eriya, oba nga Danyeri, Saderaki, Mesaki ne Abedinego obwenyi bwabwe bwalabika bulungi era nga banene okusinga abo abaalya emmere ya kabaka; okugezesa okw’okubiri kuba kwa by’amaso. Okusalibwa olukomwa kwe kabonero k’obulamu, era emimeeme munaana ezali mu eryato ziyimirira abo abaasigalawo balamu mu kwenjawulo n’abo abaafa.
In the history of Christ, when the sign of the covenant transitioned to baptism the apostle Paul employed the very covenant history of these verses to demonstrate the major shift in covenant history. He used the flesh that is cut off in circumcision, as a symbol of man in relation to divinity, and as a symbol of man’s lower nature in relation to man’s higher nature. Paul taught his students by employing Gods’ prophetic Word, and his purpose as “one who was selected,” (as his name Saul means) was to identify the major shift in covenant history represented by the transition from literal to spiritual Israel as God’s covenant people. In accomplishing his assigned work, he presented his prophetic message in the context of covenant history.
Mu byafaayo bya Kristo, mu kiseera mwe akabonero k’endagaano kaakyusibwa ne kaba okubatizibwa, omutume Pawulo yakozesa ddala ebyafaayo by’endagaano ebyogerwako mu mirongo gino okulaga okukyuka okunene mu byafaayo by’endagaano. Yakozesa ekitundu ky’omubiri ekisalirwamu mu kukomolebwa, ng’akabonero akiraga omuntu mu nkolagana ye n’Obwa Katonda, era ng’akabonero akiraga obutonde obwansi bw’omuntu mu nkolagana n’obutonde obwawaggulu bw’omuntu. Pawulo yayigiriza abayigirizwa be ng’akozesa Ekigambo kya Katonda eky’obunnabbi, era ekigendererwa kye nga “oyo eyalondebwa” (nga erinnya lye Sawulo litegeeza bwe lityo) kyali okulaga okukyuka okunene mu byafaayo by’endagaano okulabikira mu kuyitira okuva ku Isirayiri ey’omubiri okudda ku Isirayiri ey’omwoyo, ng’abe bantu ba Katonda ab’endagaano. Mu kutuukiriza omulimu gwe ogwamuweebwa, yayanjula obubaka bwe obw’obunnabbi mu nteekateeka y’ebyafaayo by’endagaano.
Genesis seventeen represents the second step of the three foundational covenant steps that find their omega fulfillment in the three angels of Revelation fourteen. Step two is represented by the sign of circumcision, typifying the seal of God upon the one hundred and forty-four thousand, who are the ensign, which represents the visual test. The three angels are the omega of Abraham’s alpha covenant. The third step for Abraham was chapter twenty-two.
Olubereberye 17 liyimirira omutendera ogw’okubiri mu mitendera esatu egy’ensibuko egy’Endagaano, egifuna okutuukirizibwa kwagyo okw’omega mu bamalayika basatu ab’Okubikkulirwa 14. Omutendera ogw’okubiri guyimiririrwa akabonero k’okukomola, nga gufaananira n’akasiba ka Katonda ku 144,000, abo be ekibendera, ekiyimirira ekikeeso ekirabika. Bamalayika basatu be omega y’endagaano ya alpha eya Ibulayimu. Omutendera ogw’okusatu ogwa Ibulayimu gwali Olubereberye 22.
And the angel of the Lord called unto Abraham out of heaven the second time, And said, By myself have I sworn, saith the Lord, for because thou hast done this thing, and hast not withheld thy son, thine only son: That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies; And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice. Genesis 22:15–18.
Era malayika wa Mukama n’akoowoola Ibulayimu okuva mu ggulu omulundi ogw’okubiri, n’agamba nti, Nze ndayiridde ku nze, bw’ayogera Mukama, kubanga okoze ekintu kino, so tomugaanye mutabani wo, omwana wo omu yekka; ddala ndikuwa omukisa, era ndyongera okuzimba ezzadde lyo ng’emmunyeenye ez’omu ggulu, era ng’obusa obuli ku lubalama lw’ennyanja; n’ezzadde lyo linaabeera nnannyini w’omulyango gw’abalabe balyo; era mu zzadde lyo amawanga gonna ag’ensi ganaweebwa omukisa; kubanga owulidde eddoboozi lyange. Olubereberye 22:15-18.
Verse one of the chapter states, “And it came to pass after these things, that God did tempt Abraham, and said unto him, Abraham: and he said, Behold, here I am.” God tempted Abraham, thus identifying a final test, before the third covenant pronouncement. When Abraham passed the test, then the final four verses of Abraham’s threefold covenant were set forth. Because Abraham “obeyed” God’s voice, which in this passage is His “covenant voice,” Abraham would be blessed as the father of nations. The third angel is a test, which like Abraham represents a test that demonstrates character, and character is based upon whether you believe God, as did Abraham, or not. Those who pass the test, as did Abraham will be used to gather in all the nations of the world. The seventeen verses, from three chapters identify the covenant between God and a chosen people; and in so doing they represent the alpha of the covenant history of a chosen people, and in so doing, those verses also represent the omega of covenant history as represented with the raising up of the one hundred and forty-four thousand.
Olunyiriri olusooka olw’essuula luno lugamba, "Awo olwatuuka oluvannyuma lw’ebigambo ebyo, Katonda n’ageza Abrahamu, n’amugamba nti, Abrahamu: n’addamu nti, Laba, nze nzuuno." Katonda yageza Abrahamu, ne kityo n’alaga okukebera okusembayo, nga tekunnabaawo okulangirirwa okw’okusatu kw’endagaano. Abrahamu bwe yayisa mu kukebera, olwo ennyiriri ennya ez’enkomerero z’endagaano ya Abrahamu ey’ebitundu bisatu ne zalambikibwa. Kubanga Abrahamu "yagondera" eddoboozi lya Katonda, eryo mu kitundu kino nga lye "ddoboozi ly’endagaano" lye, Abrahamu anaweebwa omukisa okuba kitaawe w’amawanga. Malayika ow’okusatu kye kukebera, era, nga bwe kyali eri Abrahamu, kukebera akulaga embeera y’obuntu; era embeera y’obuntu esinziira ku ky’okukkiriza Katonda, nga Abrahamu bwe yakola, oba nedda. Abo abaliyisa mu kukebera, nga Abrahamu bwe yakola, balikozesibwa okuŋŋaanya amawanga g’ensi yonna. Ennyiriri kkumi n’omusanvu, okuva mu essuula ssatu, ziraga endagaano wakati wa Katonda n’abantu abalonde; era mu bwe bityo zikiikirira Alufa y’ebyafaayo by’endagaano eby’abantu abalonde, era mu ngeri eyo, ennyiriri ezo nazo zikiikirira Omegi y’ebyafaayo by’endagaano nga bwe kikiikirizibwa mu kuyimusibwa kw’ekibinja eky’emitwalo kkumi na nnya n’enkumi nnya.
How many of us would by a home, or a vehicle without first reviewing the terms of the contract? How many Laodicean Seventh-day Adventists know that the very first term of their covenant contract with God consists of God identifying that He is the merciful God that passes judgment in the fourth generation? The tragedy is that they know not the foundational truths of the Millerite history, nor do they know the foundational truths of their professed covenant relationship, and because of this they, like ancient Israel, know not the time of their visitation. That conclusion of that period of visitation, that began at 9/11, is when they are awakened at midnight only to realize they are cut off.
Bameka ku ffe bandigula ennyumba oba emmotoka nga tetusooka okukebera ebisanyizo by’endagaano? Bameka ku Abadiventisi b’Olunaku Olw’omusanvu aba Lawodikiya abamanyi nti ekisanyizo ekisooka ddala mu ndagaano yaabwe ne Katonda kye kino: Katonda yeeyanjula nti ye Katonda wa kisa, ayisa omusango mu bbika erya nnya? Ekikangabwa kye kino nti tebamanyi amazima ag’ensinziro g’ebyafaayo by’Abamillerite, era tebamanyi na mazima ag’ensinziro ag’ekkwatagana ly’endagaano mwe beegamba nti balimu; era olw’ekyo, nga Isirayiri ey’edda bwe yali, tebamanyi kiseera ky’okukyalirirwa kwabwe. Okukomekkerezebwa kw’ebbanga ery’okukyalirirwa eryo, eryatandika nga 9/11, kwe kiseera lwe bazuukusibwa mu ttumbi ly’ekiro, ne balyokka okumanya nti basaliddwaamu.
We will continue in the next article.
Tujja okugenda mu maaso mu kiwandiiko ekiddako.
“On April 18, two days after the scene of falling buildings had passed before me, I went to fill an appointment in the Carr Street Church, Los Angeles. As we neared the church we heard the newsboys crying: ‘San Francisco destroyed by an earthquake!’ With a heavy heart I read the first hastily printed news of the terrible disaster.
Ku lwa April 18, ennaku bbiri oluvannyuma lw’okulaba ebizimbe nga bigwa mu maaso gange, nagenda okutuukiriza omusisinkano mu Kkanisa ya Carr Street e Los Angeles. Bwe twaatera okutuuka ku kkanisa twawulira abaana abatunda empapula z’amawulire nga bakaaba nti: ‘San Francisco ezikiriziddwa ensisi!’ N’omutima oguzito nasoma amawulire agasooka, agawandiikiddwa mu bwangu, agategeeza ku kuzikirira okwo okw’entiisa.
“Two weeks later, on our homeward journey, we passed through San Francisco and, hiring a carriage, spent an hour and a half in viewing the destruction wrought in that great city. Buildings that were thought to be proof against disaster were lying in ruins. In some instances buildings were partially sunken in the ground. The city presented a most dreadful picture of the inefficiency of human ingenuity to frame fireproof and earthquake-proof structures.
Oluvannyuma lwa wiiki bbiri, mu lugendo lwaffe okudda ewaffe, twayita mu San Francisco era ne twapangisa gaali ya mbalaasi, ne tumala essaawa emu n’ekitundu nga tutunuulira okuzikirira okwakolebwa mu kibuga ekyo ekinene. Ebizimbe ebyalowozebwanga nti tebyandikosebwa kabenje byali bigudde mu bibivumbe. Mu mbeera ezimu ebizimbe byali baziikiddwa mu ttaka ku kitundu. Ekibuga kyayolesa ekifaananyi eky’entiisa ennyo eky’obutamala bw’amagezi g’abantu mu kuzimba ebizimbe ebirwisa omuliro n’enkankano y’ensi.
“Through His prophet Zephaniah the Lord specifies the judgments that He will bring upon evildoers: ‘I will utterly consume all things from off the land, saith the Lord. I will consume man and beast; I will consume the fowls of the heaven, and the fishes of the sea, and the stumbling blocks with the wicked; and I will cut off man from off the land, saith the Lord.’
"Okuyita mu nnabbi we Zefaniya, Mukama alambika ebibonerezo by’anaaleeta ku bakozi b’ebibi: ‘Ndimalawo ddala byonna okuva ku nsi, bw’ayogera Mukama. Ndimalawo omuntu n’ensolo; ndimalawo ennyonyi z’eggulu, n’ebyennyanja eby’omu nnyanja, n’ebiziyiza wamu n’ababi; era ne ntemako omuntu ku nsi, bw’ayogera Mukama.’"
“‘And it shall come to pass in the day of the Lord’s sacrifice, that I will punish the princes, and the king’s children, and all such as are clothed with strange apparel. In the same day also will I punish all those that leap on the threshold, which fill their masters’ houses with violence and deceit….
'Era kijja kuba nti ku lunaku lwa ssaddaaka ya Mukama ndibonereza abalangira, n'abaana b'akabaka, n'abo bonna abambadde ebyambalo eby'ewalala. Ku lunaku lumu lwo era ndibonereza abo bonna abalinnya ku kizinga ky'oluggi, abajjuza ennyumba za bakama baabwe obukambwe n'obulimba....
“‘And it shall come to pass at that time, that I will search Jerusalem with candles, and punish the men that are settled on their lees: that say in their heart, The Lord will not do good, neither will He do evil. Therefore their goods shall become a booty, and their houses a desolation: they shall also build houses, but not inhabit them; and they shall plant vineyards, but not drink the wine thereof.
'Era mu biro ebyo kiriba nti ndinoonya Yerusaalemi n’ettabaaza, ne ndibonereza abantu abatuula nga bennyamidde ku bisigalira by’envinnyo; abagamba mu mitima gyabwe nti, Mukama tajja kukola kirungi, so takyonoona. Kyava ebintu byabwe bifuuka omunyago, n’ennyumba zaabwe zifuuke matongo: banaazimba ennyumba, naye tebalizituulamu; era banaasimba ennimiro z’emmizabbibu, naye tebalinywa envinnyo yaazo.
“‘The great day of the Lord is near, it is near, and hasteth greatly, even the voice of the day of the Lord: the mighty man shall cry there bitterly. That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness, a day of the trumpet and alarm against the fenced cities, and against the high towers. And I will bring distress upon men, that they shall walk like blind men, because they have sinned against the Lord: and their blood shall be poured out as dust, and their flesh as the dung. Neither their silver nor their gold shall be able to deliver them in the day of the Lord’s wrath; but the whole land shall be devoured by the fire of His jealousy: for He shall make even a speedy riddance of all them that dwell in the land.’ Zephaniah 1:2, 3, 8–18.
'Olunaku olukulu lwa Mukama luli kumpi, ddala kumpi, era lujja mangu nnyo; era eddoboozi ly'olunaku lwa Mukama: omusajja omuzira alikaabira eyo n'obubabanyi obungi. Olunaku olwo lunaku lw'obusungu, olunaku lw'okutawaanyizibwa n'okunyigirizibwa, olunaku olw'okusaanyawo n'okuzikirira, olunaku olw'ekizikiza n'obuddugavu, olunaku olw'ebire n'ekizikiza ekinene, olunaku lw'empanda n'okulabula eri ebibuga ebyetoolereddwa bbugwe, n'eri eminaara emigulumivu. Era ndireetera abantu ennaku, balitambula ng'abazibe b'amaaso, kubanga baayonoona eri Mukama: n'omusaayi gwaabwe guliyiikibwa ng'efuufu, n'enyama yaabwe ng'obusa. Tefeza yaabwe newankubadde zaabu yaabwe tebijja kusobola okubawonya ku lunaku lw'obusungu bwa Mukama; naye ensi yonna eriyokebwa omuliro ogw'obuggya bwe: kubanga alimalawo mangu ddala abo bonna ababeera mu nsi.' Zefaniya 1:2, 3, 8-18.
“God cannot forbear much longer. Already His judgments are beginning to fall on some places, and soon His signal displeasure will be felt in other places.
Katonda tagenda kugumiikiriza nate okumala ebbanga ddene. Dda ebibonerezo bye bitandise okugwa ku bifo ebimu, era mu biseera bitono obwenyivu bwe obulabika ddala bujja kuwulirwa mu bifo ebirala.
“There will be a series of events revealing that God is master of the situation. The truth will be proclaimed in clear, unmistakable language. As a people we must prepare the way of the Lord under the overruling guidance of the Holy Spirit. The gospel is to be given in its purity. The stream of living water is to deepen and widen in its course. In all fields, nigh and afar off, men will be called from the plow and from the more common commercial business vocations that largely occupy the mind, and will be educated in connection with men of experience. As they learn to labor effectively they will proclaim the truth with power. Through most wonderful workings of divine providence, mountains of difficulty will be removed and cast into the sea. The message that means so much to the dwellers upon the earth will be heard and understood. Men will know what is truth. Onward and still onward the work will advance until the whole earth shall have been warned, and then shall the end come.
Wanaabangawo ebintu ebigenda okuddiring’ana ebiraga nti Katonda ye mufuzi w’embeera. Amazima galilangirirwa mu njogera entegeerekeka obulungi, etaleeta kubuusabuusa. Nga abantu tuteekwa okuteekateeka ekkubo lya Mukama nga tulagirwa mu buyinza obusukkiridde bw’Omwoyo Omutukuvu. Enjiri erina okuweebwa mu butukuvu bwayo, nga ye njiri ennyonjo. Omugga gw’amazzi amalamu gujja kweyongera obuziba n’obugazi mu kkubo lyagwo. Mu bifo byonna, ebiri kumpi n’ebiri wala, abantu bajja okuyitibwa ne bava mu kulima era ne bava mu mirimu gy’obusuubuzi egy’obulijjo, egitwala nnyo ebirowoozo, era bajja kuyigizibwa nga bakolagana n’abasajja ab’obumanyirivu. Bwe bayiga okukola emirimu mu ngeri ey’omutindo, balirangirira amazima n’amaanyi. Mu nkola ez’ewuniikiriza ennyo ez’okulabirira kwa Katonda, ensozi z’obuzibu zijja kuggyibwawo ne zisuulibwa mu nnyanja. Obubaka obw’amakulu manene eri abatuula ku nsi bujja kuwulirwa era butegeerwa. Abantu bajja kumanya eky’amazima. Mu maaso, era nate mu maaso, omulimu gujja kugenda mu maaso okutuusa ensi yonna lw’eneebulirirwa, olwo enkomerero n’ejja.
“More and more, as the days go by, it is becoming apparent that God’s judgments are in the world. In fire and flood and earthquake He is warning the inhabitants of this earth of His near approach. The time is nearing when the great crisis in the history of the world will have come, when every movement in the government of God will be watched with intense interest and inexpressible apprehension. In quick succession the judgments of God will follow one another—fire and flood and earthquake, with war and bloodshed.
Ng’ennaku bwe ziyitawo, kyeyoleka nnyo ne nnyo nti ebibonerezo bya Katonda biri mu nsi. Mu muliro, mu mataba ne mu kukankana kw’ettaka alabula abatuuze b’ensi eno ku kujja kwe okumpi. Ekiseera kisembera nnyo lwe kinaaba kituuse ekizibu ekinene mu byafaayo by’ensi, olwo buli ekikolwa mu bufuzi bwa Katonda kijja kugobererwa n’obwegendereza obw’amaanyi n’okutya okutayogeka. Mu ngeri ey’amangu, ebibonerezo bya Katonda bijja okugoberagana: omuliro, amataba n’okukankana kw’ettaka, wamu n’entaalo n’okufukibwa kw’omusaayi.
“Oh, that the people might know the time of their visitation! There are many who have not yet heard the testing truth for this time. There are many with whom the Spirit of God is striving. The time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; His hand is still stretched out to save, while the door is closed to those who would not enter.
Ayi, singa abantu bamanyanga ekiseera ky’okukyalirwa kwabwe! Waliwo bangi abatannawulirangako amazima ag’agezesa ag’omu kiseera kino. Waliwo bangi mwe Omwoyo wa Katonda akyalwanirira. Ekiseera ky’ebibonerezo bya Katonda ebizikiriza kye kiseera eky’ensaasira eri abo abatabadde bafunye mukisa okumanya amazima. Mu busaasizi Mukama alibatunuulira. Omutima gwe ogw’ensaasira gukwatiddwa; omukono gwe gukyagoloddwa okulokola, nga oluggi luggaliddwa eri abo abagaana okuyingira.
“The mercy of God is shown in His long forbearance. He is holding back His judgments, waiting for the message of warning to be sounded to all. Oh, if our people would feel as they should the responsibility resting upon them to give the last message of mercy to the world, what a wonderful work would be done!” Testimonies, volume 9, 94–97.
"Okusaasira kwa Katonda kulabikira mu bugumiikiriza bwe obuwanvu. Asibira emabega emisango gye, ng’alindiridde obubaka bw’okulabula obuwulirizibwe eri bonna. Ai, singa abantu baffe bawulira nga bwe balina okutegeera obuvunaanyizibwa obubabeerako obw’okuwa ensi obubaka obwenkomerero bw’okusaasira, omulimu omw’ekitalo gyandikolebwa!" Obujulizi, Omuzingo 9, empapula 94–97.