The four generations of Joel represent a progressive destruction of God’s vineyard from 1863 unto the Sunday law. The number four also symbolizes four attributes of Christ’s character. The cherubim in the sanctuary have four facial manifestations, and those manifestations align with the fourfold division of ancient Israel as they encamped around the sanctuary. They also represent the four gospels.

Ebyasa bina bya Yoweeri biyimirira okuzikirizibwa okweyongera mu maaso kw’ennimiro y’emizabbibu ya Katonda okuva mu 1863 okutuuka ku tteeka lya Ssande. Ennamba ennya era eyimirira ebika bina eby’obuntu bwa Kristo. Bakerubi ab’omu kifo ekitukuvu balina ebifaananyi eby’obuso ennya, era ebyo ebifaananyi bikwatagana n’okugabanyibwa okuna kw’Isirayiri ey’edda bwe baasimba amakambi beetoolodde ekifo ekitukuvu. Era bino biyimirira Enjiri ennya.

As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle. Ezekiel 1:10.

Okufaanana kw’amaaso gaabwe, bonna bana baalina obuso bw’omuntu; era ku ludda olwa ddyo bonna bana baalina obuso bw’empologoma; era ku ludda olwa kkono bonna bana baalina obuso bw’ente; era bonna bana baalina n’obuso bw’eggwanamuggulu. Ezekyeri 1:10.

And the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle. Revelation 4:7.

Era ekitonde ekyasooka kyali nga empologoma, n’eky’okubiri kyali nga ennyana, n’eky’okusatu kyalina obwenyi nga obw’omuntu, n’eky’okuna kyali nga empungu ey’ebuuka. Okubikkulirwa 4:7.

The Bible (Numbers 2) describes the 12 tribes (excluding Levi, who camped immediately around the tabernacle) organized into four camps of three tribes each, positioned on the four cardinal directions around the sanctuary, each under a standard, meaning, banner or ensign. The arrangement created a symbolic parallel, where the earthly camp mirrors the heavenly throne guarded by the cherubim.

Baibuli (Okubala 2) eyogera ku bika kkumi n’ebiri (nga Lewi tebaabalirwamu, kubanga be baasiisira okwetooloola ddala Weema ey’Okukuŋŋaanirangamu) ebyategekebwa mu masiisira aga nnya, nga buli gimu mulimu ebika bisatu, nga basiimiddwa ku njuyi ennya ez’ensi okwetooloola ekifo ekitukuvu, buli gimu wansi w’ekibendera, ekitegeeza akabendera oba akabonero. Enteekateeka eno yakola obufaananyizo, nga lusiisira olw’ensi lufaanana entebe ey’omu ggulu erikuumibwa Bakerubi.

Judah faced east, toward the rising sun at the entrance of the sanctuary. Judah’s standard was a lion, for it represents the Lion of the tribe of Judah. The two tribes with Judah were Issachar and Zebulun. In the vision of John, the first beast was as a lion, just as Ezekiel’s cherubim had a face of a lion. Rueben, the symbol of man was on the south with Simeon and Gad. On the west was Ephraim, with Benjamin and Manasseh represented by the ox. On the north was Dan, with Asher and Naphtali, represented by the eagle. The tribe’s association with the four faces of the heavenly sanctuary are represented in the four gospels.

Yuda yali ku ludda lw’ebuvanjuba, ng’atunuulira gy’enjuba ezibukira, ku mulyango gw’ekitukuvu. Ekibendera kya Yuda kyali empologoma, kubanga kiyamiririra Empologoma ey’ekika kya Yuda. Ebika bibiri ebyali wamu ne Yuda bye byali Isakaali ne Zebbuluni. Mu kwolesebwa kwa Yokaana, ekisolo ekyasooka kyali nga empologoma, era nga bwe bakerubi ba Ezekyeri baalina obuso bwa empologoma. Lewubeeni, nga akabonero ke ka muntu, yali ku maserengeta wamu ne Simeyoni ne Gaadi. Ku bugwanjuba waali Efulayimu, wamu ne Benjamini ne Manase, abalagirwa ng’ente ennume. Ku mambuka waali Daani, wamu ne Aseeri ne Nafutali, abalagirwa ng’ennofuzi. Okuyungibwa kw’ebika n’obuso buna bw’ewatukuvu ow’eggulu kulabisibwa mu Njiri ennya.

Matthew is the Lion of the tribe of Judah, Mark is the sacrificial ox, Luke the man and John the high-flying eagle. Christ as the Lion of the tribe of Judah defines Himself as the one who seals and unseals His prophetic Word. The book of Matthew has more direct references to fulfillments of Messianic prophecies (12) as the other three gospels combined. It is not even close.

Matayo ye Empologoma ey’ekika kya Yuda, Makko ye ente ey’ekiweebwayo, Luka omuntu, ate Yokaana empungu ey’ebuuka waggulu ennyo. Kristo, nga Empologoma ey’ekika kya Yuda, yeeyanjulira nga oyo asiba era asumulula Ekigambo kye eky’obunnabbi. Ekitabo kya Matayo kijjukiza mu ngeri etereevu emirundi 12 nti obunnabbi bwa Masiya bwatuukirira, okusinga enjiri endala essatu nga ziggattiddwa wamu. Tekiri na kumpi n’akatono.

The book of Matthew represents God’s prophetic Word. Luke, who was a doctor presents his gospel from the perspective of Christ as the Son of Man, for Luke is the face of the man. Mark presents his gospel of Christ from the perspective of the sacrificial offering which Christ represented, for Mark is the ox. John is the high-flying eagle, who presented the deep things of God in his presentation of the gospel of Christ.

Ekitabo kya Matayo kiyimirira Ekigambo kya Katonda eky’obunnabbi. Lukka, eyali musawo, yawandiika enjiri ye ng’atunuulira Kristo nga Mwana w’Omuntu, kubanga Lukka ye obuso bw’omuntu. Mako yawandiika enjiri ya Kristo ng’atunuulira ku ssaddaaka Kristo gye yakiikirira, kubanga Mako ye ente. Yokaana ye empungu ebuluka waggulu ennyo, eyayolesa ebintu eby’ekyama bya Katonda mu ngeri gye yategeezaamu enjiri ya Kristo.

It is important to understand the book of Matthew as it is represented within the prophetic Word. The book of Matthew is the Lion of the tribe of Judah, the master of His prophetic Word, the Wonderful Numberer of secrets, the Wonderful Linguist, the one who seals and unseals His Word. Jesus is the Alpha and Omega, and He is the Word. The first book of the New Testament and the last book of the New Testament are prophetic books. Most know this fact about the book of Revelation, but they might not have recognized that Matthew is the alpha of the New Testament, so it must align with the omega of the New Testament. It must represent the end, which is the book of Revelation.

Kikulu nnyo okutegeera Ekitabo kya Matayo nga bwe kiyimirizibwa mu Kigambo eky’obunnabbi. Ekitabo kya Matayo kye Empologoma ey’omu kika kya Yuda, omugabe w’Ekigambo kye eky’obunnabbi, Omubalirizi awuunyisa w’amabanga, Omumanyi w’ennimi awuunyisa, oyo afunga n’aggula Ekigambo kye. Yesu ye Alufa ne Omega, era ye Ekigambo. Ekitabo ekisooka mu Endagaano Empya n’ekitabo eky’enkomerero mu Endagaano Empya bitabo eby’obunnabbi. Abasinga bamanyi kino ku kitabo ky’Okubikkulirwa, naye bayinza okuba nga tebaategeera nti Matayo ye Alufa wa Endagaano Empya, kale kigwanira okukwatagana ne Omega ya Endagaano Empya. Kigwanira okukiikirira enkomerero, nga ye kitabo ky’Okubikkulirwa.

Therefore, when we find in Matthew the parallel line of Genesis’ line of covenant history set forth in chapters eleven through twenty-two, it is nothing less than a truth which the Lion of the tribe of Matthew is unsealing. The twelve chapters of covenant history that are represented in Genesis, Matthew and Revelation are now being unsealed and what we are identifying is that chapter twenty-three of Matthew represents the separation of the wise and foolish in the parable of the vineyard. Eight woes upon the former covenant people, that find their prophetic counterpart in the eight souls representing the one hundred and forty-four thousand who get on the ark of safety. 23 is a representation of the work that began in the Heavenly sanctuary when the 2300 days reached its conclusion on October 22, 1844, and will do so again at the soon-coming Sunday law. Chapter 23 is marking this truth.

Ky’ova olaba nti, bwe tukizuula mu Matayo olunyiriri olugenderana n’olw’Olubereberye olw’ebyafaayo by’endagaano olwateekebwawo mu ssuula 11 okutuuka ku 22, kiba si kirala wabula eky’amazima Empologoma ey’ekika kya Matayo gy’eri okubikkula. Essuula kkumi na bbiri z’ebyafaayo by’endagaano eziragiddwa mu Olubereberye, Matayo n’Okubikkulirwa kati zibikkulwa, era kye tutegereza kwe nti essuula amakumi abiri mu ssatu eya Matayo eyimirira okwawulwamu kw’ab’amagezi n’abasirusiru mu nfumo ey’ennimiro y’emizabbibu. Emitawaana munaana egituusibwa ku bantu b’endagaano eyasooka, gifuna ekifaananyi kyaagyo ky’obunnabbi mu bantu munaana abakiikirira 144,000 abayingira mu ssanduuko ey’obukuumi. Essuula 23 eyimirira omulimu ogwatandika mu Weema entukuvu ey’omu ggulu lwe nnaku 2300 zatuuka ku nkomerero yaazo nga Okitobba 22, 1844, era gujakuddamu ng’etteeka lya Ssande lituuse mu bbanga ttono. Essuula 23 ekimaka amazima gano.

Chapter twenty-four takes place as Christ has just ended His dialogue with apostate Israel and left the Jew’s temple for the final time. The number 24 is a symbol of the transition of ancient to modern Israel, the very point in prophetic history where Christ stood, when He presented His message in Matthew twenty-four. The prophetic message of Matthew 24 is a Divine illustration of line upon line methodology, that specifically addresses the history of the Millerites, and therefore the history of the one hundred and forty-four thousand. 24 is represented by the church of Revelation twelve, which stands upon the moon that reflects the light of the sun of righteousness. On her head are twelve stars that represent 24, for she represents the history leading up to the birth of Christ when ancient Israel’s 12 tribes would become modern Israel’s twelve disciples. In chapter twenty-four the Millerite history from 1798 unto the great disappointment are represented. Then comes Matthew 25.

Essuula 24 kituukirira nga Kristo amaze okumaliriza okwogeragana kwe ne Isirayiri eyakyama era n’aleka Yeekaalu y’Abayudaaya omulundi ogw’enkomerero. Omuwendo 24 ge kabonero akalaga okukyusibwa okuva mu Isirayiri ey’edda okutuuka ku Isirayiri ey’omulembe guno, ekifo kennyini mu byafaayo eby’obunnabbi Kristo mwe yayimirira bwe yategeeza obubaka bwe mu Matayo 24. Obubaka obw’obunnabbi bwa Matayo 24 buli kulaga kwa Katonda okw’enkola ey“olunyiriri ku luyiriri,” okukwatagana okwenjawulo n’ebyafaayo by’Abamillerite, era n’olwekyo n’ebyafaayo by’abo 144,000. 24 kiwakirirwa ekkanisa ey’Okubikkulirwa 12, eyimiridde ku mwezi ogukomyawo okutangaala kw’enjuba ey’obutuukirivu. Ku mutwe gw’eyo waliwo emmunyeenye 12 eziraga 24, kubanga eyo eraga ebyafaayo ebyatuusa ku kuzaalibwa kwa Kristo, we ebika 12 bya Isirayiri ey’edda byafuukira abayigirizwa 12 ba Isirayiri ey’omulembe guno. Mu essuula 24 biragibwa ebyafaayo by’Abamillerite okuva mu 1798 okutuusa ku Okusuulirwa Okukulu. Awo ne gajja Matayo 25.

The number 25 is a symbol of the Levites, whether good or bad, but just as significantly it represents the separation of the wise and wicked Levites. Matthew 25 identifies upon three witnesses, or three parables, the separation process that is represented by the number twenty-five. Of course, the parable of the ten virgins represents the history of the Millerites, and also the history of the one hundred and forty-four thousand. That history is the history of the first angel, the parable of the talents is the second angel and the parable of sheep and goats is the judgment of the third angel.

Ennamba amakumi abiri mu ttaano ye kabonero k’Abaleevi, oba nga balungi oba nga babi; naye era mu ngeri ey’ekikulu nnyo, eraga okweyawulwa kw’Abaleevi ab’amagezi n’ababi. Matayo 25 ewa obujulizi busatu, oba bigero bisatu, ku nkola y’okwawula eno eyakikirirwa ennamba amakumi abiri mu ttaano. Kitegeerekeka bulungi nti olugero lw’abawala kkumi lulaga ebyafaayo by’Abamillerite, era ne ebyafaayo bya 144,000. Ebyafaayo ebyo bye by’omalayika asooka; olugero lw’ettalanta luli omalayika ow’okubiri, era olugero lw’endiga n’embuzi luli okusala omusango kw’omalayika ow’okusatu.

Chapters twenty-six through twenty-eight identify the history of Passover to the post crucifixion gospel commission.

Emitwe amakumi abiri mu mukaaga okutuuka ku amakumi abiri mu munaana birondoola ebyafaayo okuva ku Paska okutuuka ku kiragiro eky’okubuulira Enjiri oluvannyuma lw’okubambibwa ku musaalaba.

And it came to pass, when Jesus had finished all these sayings, he said unto his disciples, Ye know that after two days is the feast of the passover, and the Son of man is betrayed to be crucified. Matthew 26:1, 2.

Awo bwe byatuuka, Yesu bwe yamala okwogera ebigambo ebyo byonna, n'agamba abayigirizwa be nti, Mumanyi nti oluvannyuma lw'ennaku bbiri wabaawo embaga eya Paska, era Omwana w'omuntu agenda okugabibwa mu mikono gy'abantu okumusala ku musalaba. Matayo 26:1, 2.

A summary of the various waymarks in chapter 26 is the plot to kill Jesus in verses three through five. Then Jesus is anointed at Bethany in verses six through thirteen. In verses fourteen through sixteen Judas betrays Christ for thirty pieces of silver. Then came Passover with His disciples, in verses seventeen through twenty-five. Verses twenty-six through twenty-nine, Jesus institutes the Lord’s supper, and in verse thirty, Jesus foretells Peter’s denial. In verses thirty-six through forty-six Jesus is in Gethsemane. Verse forty-seven through fifty-six Jesus is arrested, then in verses fifty-seven through sixty-eight, Jesus is before Caiaphas and the Sanhedrin. From verse sixty-nine onward Peter’s denial of Christ is set forth. The chapter contains ten specific waymarks that are to be repeated during the latter days.

Okusumulula mu bufunze ku bubonero obulaga ekkubo obuli mu Ssuula 26 buno: mu olunyiriri olusatu okutuuka ku olutaano, waliwo olukwe olw’okutta Yesu. Awo Yesu n’asiigibwa amafuta e Besaniya mu olunyiriri omukaaga okutuuka ku kkumi na ssatu. Mu olunyiriri kkumi na nnya okutuuka ku kkumi na mukaaga, Yuda alemukira Kristo olw’ensimbi za ffeeza amakumi asatu. Awo ne balya Pasika wamu n’Abayigirizwa be, mu olunyiriri kkumi na musanvu okutuuka ku amakumi abiri mu ttaano. Mu olunyiriri amakumi abiri mu mukaaga okutuuka ku amakumi abiri mu mwenda, Yesu ateekawo Omukolo gw’Emmere ey’Omukama; era mu olunyiriri amakumi asatu, Yesu ategeeza nti Peetero ajja kumugaana. Mu olunyiriri amakumi asatu mu mukaaga okutuuka ku amakumi ana mu mukaaga, Yesu ali e Getisemane. Mu olunyiriri amakumi ana mu musanvu okutuuka ku amakumi ataano mu mukaaga, Yesu akwattibwa; ate mu olunyiriri amakumi ataano mu musanvu okutuuka ku nkaaga mu munaana, Yesu abeera mu maaso ga Kayafa n’Olukiiko Olukulu. Okuva ku olunyiriri nkaaga mu mwenda okweyongerayo, obugaana bwa Peetero eri Kristo bwanjulibwa. Essuula lino lirimu obubonero obulaga ekkubo kkumi eby’enjawulo ebigenda okuddamu mu nnaku ez’oluvannyuma.

Chapter twenty-seven has ten distinct waymarks as well. Jesus is delivered to Pilate, then Judas hangs himself, then Jesus is taken before Pilate, then Barabbas is chosen, Pilate delivers Jesus to be crucified, then Jesus is mocked, then the crucifixion, then the death of Jesus, then Jesus is buried and then the guard at the tomb testifies.

Essuula amakumi abiri mu musanvu nayo erina obubonero kkumi eby'enjawulo. Yesu aweebwa eri Piraato, oluvannyuma Yuda yetuga, oluvannyuma Yesu atwalibwa mu maaso ga Piraato, oluvannyuma Balaaba alondebwa, Piraato n'awaayo Yesu abambibwe ku musaalaba, oluvannyuma Yesu anyoomebwa, oluvannyuma okubambibwa ku musaalaba, oluvannyuma okufa kwa Yesu, oluvannyuma Yesu aziikibwa, ate ne omukuumi ku ntaana n'awa obujulizi.

Chapter twenty-eight has but three waymarks, the first being the resurrection, followed by the lie of the Sanhedrin and then the great commission. Three chapters with twenty-three distinct waymarks of the cross that will be repeated in the history of the one hundred and forty-four thousand.

Essuula amakumi abiri mu munaana lirina obubonero obulaga ekkubo busatu bokka: ekisooka kye okuzuukira, ekyaddirira kye obulimba bwa Sanhedrin, n’ekyasembayo kye Okutumwa okukulu. Amassuula asatu agalimu obubonero obw’omusalaba obw’enjawulo amakumi abiri mu ssatu, ebijja okuddamu mu byafaayo by’abantu emitwalo kkumi n’ennya n’enkumi nnya.

Matthew 26 – Ten Waymarks

Matayo 26 - Obubonero kkumi ku kkubo

  1. 1. Plot by chief priests and elders to kill Jesus (vv. 3–5)

    Enkwe za bakabona abakulu n’abakadde ez’okutta Yesu (vv. 3-5)

  2. 2. Anointing at Bethany by the woman with alabaster box (vv. 6–13)

    Okusiiga amafuta e Besaniya ekyakolebwa omukyala eyalina ekibya ky’alabaasita (vv. 6-13)

  3. 3. Judas agrees to betray Jesus for 30 pieces of silver (vv. 14–16)

    Yuda akkiriza okumulyamu Yesu olukwe olw'ebitundu amakumi asatu by'effeeza (vv. 14-16)

  4. 4. Preparation and eating of the Passover with the disciples (vv. 17–25)

    Okutegeka n'okulya Okuyitako n'abayigirizwa (vv. 17-25)

  5. 5. Institution of the Lord’s Supper (vv. 26–29)

    Okuteekebwaawo kw'Ekijjulo kya Mukama (ennyiriri 26-29)

  6. 6. Prediction of Peter’s denial (vv. 30–35)

    Obunnabbi bw’okugaana kwa Peetero (ennyiriri 30-35)

  7. 7. Agony in Gethsemane (vv. 36–46)

    Obunaku e Getisemani (vv. 36-46)

  8. 8. Betrayal and arrest of Jesus (vv. 47–56)

    Olukwe n'okukwatibwa kwa Yesu (vv. 47-56)

  9. 9. Jesus tried before Caiaphas and the Sanhedrin (vv. 57–68)

    Yesu awozesebwa mu maaso ga Kayafa n’Olukiiko Olukulu (vv. 57-68)

  10. 10. Peter’s threefold denial (vv. 69–75)

    Okugaana kwa Peetero emirundi esatu (ennyiriri 69-75)

Matthew 27 – Ten Waymarks

Matayo 27 - Obubonero bw’ekkubo ekkumi

  1. 1. Jesus delivered to Pilate (vv. 1–2)

    Yesu yaweebwa eri Pilato (vv. 1-2)

  2. 2. Judas’s remorse and suicide (vv. 3–10)

    Okwenenya kwa Yuda n’okweetta kwe (vv. 3-10)

  3. 3. Jesus before Pilate – the formal Roman trial (vv. 11–14)

    Yesu mu maaso ga Pilato - okusalirwa omusango okw’amateeka okw’Abaroma (ennyiriri 11-14)

  4. 4. Choice of Barabbas over Jesus (vv. 15–26)

    Okulonda Barabbas mu kifo kya Yesu (olunyiriri 15-26)

  5. 5. Pilate delivers Jesus to be crucified (included in the release of Barabbas)

    Pilato awaayo Yesu okubambibwa ku musaalaba (omuli n’okusumululwa kwa Baraba)

  6. 6. Mocking and scourging by the soldiers (vv. 27–31)

    Okunyooma n'okukuba kiboko kw’abasirikale (vv. 27-31)

  7. 7. The crucifixion (vv. 32–44)

    Okubambibwa ku musalaba (ennyiriri 32-44)

  8. 8. The death of Jesus (vv. 45–50)

    Okufa kwa Yesu (vv. 45-50)

  9. 9. Supernatural signs and burial by Joseph of Arimathea (vv. 51–61)

    Obubonero obw’amagero n’okuziika okwakolebwa Yusufu ow’e Alimataya (ennyiriri 51-61)

  10. 10. Posting of the guard at the tomb (vv. 62–66)

    Okuteekebwa kw’abakuumi ku ntaana (vv. 62-66)

Matthew 28 – Three Waymarks

Matayo 28 - Obubonero bw’ekkubo busatu

  1. 1. The resurrection and empty tomb (vv. 1–10)

    Okuzuukira n’entaana etalimu mulambo (vv. 1-10)

  2. 2. The lie of the chief priests and elders to the soldiers (vv. 11–15)

    Obulimba bw'abakabona abakulu n'abakadde eri abasirikale (vv. 11-15)

  3. 3. The Great Commission (vv. 16–20)

    Okutumwa Okukulu (ennyiriri 16-20)

Just as Christ’s experience from the anointing at Bethany to the Great Commission marked the close of His earthly ministry and the beginning of the gospel to all nations, so these same waymarks are repeated in the experience of God’s remnant as they approach the close of probation and their final triumph.

Nga ebintu Kristo bye yayitamu okuva ku kusiigibwa e Betaniya okutuuka ku Kutuma Okukulu byaalaga okuggwaawo kw’obuweereza bwe ku nsi n’entandikwa y’okubuulira Enjiri eri amawanga gonna, bwe kityo n’obubonero bwe bumu obulaga ekkubo buddwamu mu byebayitamu by’abantu ba Katonda abasigaddewo nga basembera okuggwaawo kw’ekiseera ky’okukemebwa n’obuwanguzi bwabwe obusembayo.

Chapters twenty-six through twenty-eight represent the Passover history structured upon 23 distinct waymarks that are repeated during the history leading to and following after the Sunday law.

Essuula amakumi abiri mu mukaaga okutuuka ku amakumi abiri mu munaana ziraga ebyafaayo by’Embaga ey’Okuyitako ebizimbiddwa ku obubonero 23 obw’enjawulo obulaga ekkubo, nga obubonero buno buddibwamu mu byafaayo ebyatwala okutuuka ku tteeka erya Ssande n’ebyaddirira oluvannyuma lwalyo.

“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 427.

Okujja kwa Kristo ng’akabona asinga obukulu waffe mu kifo ekitukuvu ennyo, olw’okutukuza awatukuvu, nga kiragibwa mu Danyeri 8:14; okujja kw’Omwana w’omuntu eri Omukadde ow’ennaku, nga bwe kulagiddwa mu Danyeri 7:13; era n’okujja kwa Mukama mu yeekaalu ye, nga bwe kwalagulwa Malaki, byonna biraga ekintu kye kimu; era kino kifaananyizibwa ne mu kujja kw’omuko mu mbaga y’obugole, nga Kristo bwe yakinyonnyola mu lugero lw’abawala ekkumi, mu Matayo 25. The Great Controversy, 427.

The end of the 2300 days on October 22, 1844 is repeated at the Sunday law. The 23 waymarks located in the last three chapters of Matthew identify the precious blood that is employed to combine Divinity with humanity.

Enkomerero y’ennaku 2300 nga 22 Okitobba 1844 eriddamu mu tteeka lya Ssande. Obubonero 23 obulaga ekkubo obuli mu mitwe esatu egy’enkomerero egy’ekitabo kya Matayo bulaga omusaayi omuwendo ennyo ogukozesebwa okugatta Obwakatonda n’Obuntu.

“The intercession of Christ in man’s behalf in the sanctuary above is as essential to the plan of salvation as was His death upon the cross. By His death He began that work which after His resurrection He ascended to complete in heaven. We must by faith enter within the veil, ‘whither the forerunner is for us entered.’ Hebrews 6:20. There the light from the cross of Calvary is reflected. There we may gain a clearer insight into the mysteries of redemption. The salvation of man is accomplished at an infinite expense to heaven; the sacrifice made is equal to the broadest demands of the broken law of God. Jesus has opened the way to the Father’s throne, and through His mediation the sincere desire of all who come to Him in faith may be presented before God.” The Great Controversy, 489.

Okwegayirira kwa Kristo ku lwa muntu mu Watukuvu waggulu kwe kyetaagisa mu nteekateeka y’obulokozi mu ngeri y’emu ng’okufa kwe ku musaalaba bwe kwali. Mu kufa kwe yatandika omulimu ogwo gwe, oluvannyuma lw’okuzuukira kwe yalinnyayo okugutuukiriza mu ggulu. Tukyetaaga okuyingira mu kukkiriza munda w’ekiraka, ‘we omukulembera ku lwaffe yayingiridde.’ Abaebbulaniya 6:20. Eyo we werabikira obulungi omusana oguva ku musaalaba gwa Kalivari. Eyo tuyinza okufuna okutegeera okusinga obulungi ku byama by’obununulo. Obulokozi bw’omuntu butuukirizibwa ku muwendo ogutalibulirwa eri Eggulu; ssaddaaka eyaweereddwa etuukiriza ddala ebyetaago ebyagazi ennyo eby’etteeka lya Katonda erimenye. Yesu aggulawo ekkubo okutuuka ku ntebe eya Kitaffe, era olw’okuyimirira ku lwaffe kwe okwegomba olw’amazima kw’abo bonna abajja gy’ali mu kukkiriza kuyinza okuleetebwa mu maaso ga Katonda. Olutalo Olukulu, 489.

Chapter 23 of Matthew emphasizes the condemnation upon the counterfeit priesthood. Chapters twenty-six through twenty-eight are the omega to chapter twenty-three. The counterfeit Levites, the old men’s escalating rebellion over four generations produced the waymarks in the last three chapters.

Matayo essuula 23 esimbirira ku kusalira omusango eri obukabona obw’obulimba. Essuula 26 okutuuka ku 28 ze Omega eri essuula 23. Obujeemu obweyongera bw’aba Leevita ab’obulimba, abakadde, okumala emirembe ennya bwaleeta obubonero obulaga ekkubo mu ssuula ssatu ezisembayo.

Chapter twenty-four identifies the line upon line methodology as the methodology of Christ, as He employs the destruction of Jerusalem to describe the things that are, the things that have been and the things that will be.

Essuula amakumi abiri mu nnya eraga nti enkola ey’olunyiriri ku lunyiriri ye nkola ya Kristo, nga akozesa okuzikirizibwa kwa Yerusaalemi okunnyonnyola ebiriwo, ebyaliwo, n’ebiribaawo.

The fall of Jerusalem in 70 AD, took place on the same day of the year that Jerusalem was first destroyed by Nebuchadnezzar. The destruction of Jerusalem by Nebuchadnezzar was past history, and Christ’s history, when Titus took Jerusalem, typified the end of the world. Matthew 24 is lifting up the line upon line methodology, thus identifying “methodology” as an element of the prophetic testimony.

Okugwa kwa Yerusaalemi mu 70 A.D. kwabaawo ku lunaku olumu olw’omwaka lwe Yerusaalemi yasookera ddala okuzikirizibwa Nebukadduneeza. Okuzikirizibwa kwa Yerusaalemi okwakolebwa Nebukadduneeza kwali ebyafaayo ebyayita; era mu byafaayo bya Kristo, Tito bwe yatwala Yerusaalemi, ekyo kyafaananyiriza enkomerero y’ensi. Matayo 24 atumbula enkola ya ennyiriri ku nnyiriri, era bwe kityo n’ategeeza nti "enkola" kye kimu ku bitundu eby’omu bujulizi bw’obunnabbi.

It is in chapter 24 that Christ identifies the necessity of understanding the “abomination of desolation” spoken of by Daniel the prophet, the very foundational understanding of William Miller, and the symbol that establishes the vision in Daniel. It also represents the rebellion of Adventism, as they rejected the Millerite understanding of “the daily” in the book of Daniel, and thus partook of the strong delusion of 2 Thessalonians chapter two. The chapter directly connects with Luke 21, thus identifying August 11, 1840 through October 22, 1844, which typifies 9/11 unto the Sunday law. It also connects with the “times of the Gentiles” in Luke 21:24, which is a primary key in unlocking the “seven times” of Moses, while also aligning with the measuring of the temple in Revelation eleven.

Mu ssuula 24 mwe Kristo alaga obwetaavu bw’okutegeera “eky’ennyooma ekizikiriza” ekyayogerwako Nnabbi Danieri, okutegeera okw’essinziiro kwa William Miller, era n’akabonero akateekawo ekyolesebwa mu Danieri. Kiyimirira era n’obujeemu bw’Abadiventisti, kubanga baagaana okutegeera kw’Abamillerite ku “ekya buli lunaku” mu kitabo kya Danieri, ne bityo ne beetaba mu bulimba obw’amaanyi obwogerwako mu 2 Abatesalonika essuula ey’okubiri. Essuula lino likwatagana butereevu ne Luka 21, ne liraga August 11, 1840 okutuuka ku October 22, 1844, nga ekyo kifaananyiriza 9/11 okutuuka ku tteeka lya Sande. Likwatagana era ne “ebiseera by’Ab’amawanga” mu Luka 21:24, ebyo bye kisumuluzo ekikulu mu kuggulawo “emirundi musanvu” gya Musa, ate nga lyekwataganya n’okupimibwa kwa yeekaalu mu Okubikkulirwa essuula 11.

Beginning with chapter twenty-three, followed by 24 and 25, and then concluding with chapters 26 through 27, three chapters which possess twenty-three waymarks that are the omega to the alpha of chapter twenty-three. Chapter twenty-six added to twenty-seven and twenty-eight equals “81,” which is a symbol of the priesthood. Upon three witnesses (Genesis, Matthew and Revelation) chapters 11 through 22 are one line. Chapters 23 through 28 are a line of truth which begins with 23 and ends with 23.

Okutandika n’Essuula 23, ne ziddako 24 ne 25, ate ne ziggwa n’Ensuula 26 okutuuka ku 27, ensuula ssatu ezirina obubonero 23 obulaga ekkubo, obuli "omega" eri "alpha" ey’Essuula 23. Essuula 26 bwe gongerwako 27 ne 28 bifuuka "81," akabonero k’obusaserdooti. Ku bajulizi basatu (Olubereberye, Matayo ne Okubikkulirwa) ensuula 11 okutuuka ku 22 ze layini emu. Ensuula 23 okutuuka ku 28 ze layini y’amazima etandika ku 23 era n’ekomera ku 23.

Chapters one through ten are the first of three prophetic lines in the book of Matthew. Ten chapters, followed by twelve chapters, followed by six chapters. Inspiration informs us that all the books of the Bible meet and end in the Revelation, and therefore all the books of the Bible meet and end in Matthew. Matthew, as the face of the lion of the tribe of Judah identifies twelve distinct Messianic prophecies, and those twelve passages produce the waymarks of the history of the Millerites and the one hundred and forty-four thousand. As the book of Revelation begins with the revelation of Jesus Christ, Matthew chapter one presents a revelation of Jesus Christ which connects with the life and testimony of Moses, with the history of Antichrist while identifying the three elements of the church triumphant as represented by the prophet, the priest and the king.

Essuula emu okutuuka ku kkumi ze za sooka mu emirongo esatu egy’obunnabbi mu kitabo kya Matayo. Essuula kkumi, ne ziddirwako essuula kkumi n’ebiri, ne ziddirwako essuula mukaaga. Okukwatibwako Omwoyo Omutukuvu kutubuulira nti ebitabo byonna eby’Bayibuli bisisinkanira ne bimalirizibwa mu Okubikkulirwa, era noolwekyo ebitabo byonna eby’Bayibuli bisisinkanira ne bimalirizibwa mu Matayo. Matayo, ng’ekifaananyi ky’empologoma ey’ekika kya Yuda, alambulula obunnabbi obwa Masiya kkumi n’ebiri obw’enjawulo, era ebitundu bino kkumi n’ebiri bivaamu obulamaala bw’ebyafaayo by’Abamilleraiti n’abo 144,000. Ng’ekitabo ky’Okubikkulirwa kitandika n’okubikkulirwa kwa Yesu Kristo, Matayo essuula esooka liraga okubikkulirwa kwa Yesu Kristo okunnyunga ku bulamu n’obujulizi bwa Musa, ne ku byafaayo bya Anti-Kiristo, era nga limanyisa ebintu bisatu eby’ekkanisa ey’obuwanguzi ebikiikirirwa nnabbi, kabona ne kabaka.

Matthew begins with the revelation of Jesus Christ in the context of God’s covenant with a chosen people. From Abraham to David was 14 generations, from David to captivity in Babylon was fourteen generations, and from Babylon to Christ is another fourteen generations. The genealogy of Christ in Matthew aligns with Moses, for Moses is the alpha of Christ the omega. Moses life of one hundred and twenty years, aligns with the one hundred and twenty years of probationary time in the history of Noah. Noah’s covenant is therefore connected with the covenant of a chosen people. The one hundred and twenty years of Moses represents three periods of forty years that concluded with Moses slaying the Egyptian at the end of forty years, and the first born, Pharaoh and his army being slain at the end of the second forty-year period. The second forty-year period ended at a rebellion at Kadesh and the third forty-year period ended at the second rebellion of Kadesh. All of the three prophetic lines of the alpha end at Kadesh and the three prophetic lines of Matthew’s genealogy end at David, captivity in Babylon and the Messenger of the covenant.

Matayo atandika n’okubikkulirwa kwa Yesu Kristo mu mulamwa gw’endagaano ya Katonda n’abantu abaalondebwa. Okuva eri Ibulayimu okutuuka eri Dawudi waaliwo emirembe 14; okuva eri Dawudi okutuuka ku kubatwalibwa mu buwaŋwa e Babulooni waaliwo emirembe kkumi na nnya; era okuva e Babulooni okutuuka eri Kristo waaliwo nate emirembe kkumi na nnya. Eby’obuzaale bya Kristo mu Matayo bikwatagana ne Musa, kubanga Musa ye Alufa ate Kristo ye Omega. Obulamu bwa Musa obw’emyaka 120 bukwatagana n’emyaka 120 egy’ekiseera ky’okugezesebwa mu byafaayo bya Nuuwa. N’olwekyo endagaano ya Nuuwa yeeyunga ku ndagaano y’abantu abaalondebwa. Emyaka 120 gya Musa giyimirira biseera bisatu eby’emyaka 40; ekisooka kyaggwawo Musa bwe yatta Omumisiri ku nkomerero y’emyaka 40, era ku nkomerero y’ekiseera eky’okubiri eky’emyaka 40 ne battibwa abalubereberye, Falaawo n’eggye lye. Ekiseera eky’okubiri eky’emyaka 40 kyaggwa ku kujeemera e Kadesi, ate ekiseera eky’okusatu eky’emyaka 40 kyaggwa ku kujeemera okw’okubiri e Kadesi. Ennyiriri zonna essatu ez’obunnabbi ez’Alufa zimalira e Kadesi, era ennyiriri essatu ez’eby’obuzaale bya Matayo zimalira eri Dawudi, okubatwalibwa mu buwaŋwa e Babulooni, n’Omubaka w’endagaano.

When the alpha of Moses is aligned with the omega of Christ there are six witnesses of Kadesh, which is 1863 and the Sunday law. Matthew’s genealogy places king David at Kadesh, which is where apostate Adventism is taken to Babylon, as Christ confirms the covenant with the one hundred and forty-four thousand. By placing David at the Sunday law a second witness of David is established with David being one of three human representatives that began to serve when they were thirty years old. Christ, David, Joseph and Ezekiel all began their work at thirty years of age. Together the four thirty-year-old’s that began to serve represent the combination of Divinity with humanity, when the church militant is transformed into the church triumphant. That church is made up of a prophet, a priest and a king. The transformation is marked at the Sunday law, which is also Kadesh, so David in the genealogy of Matthew aligns with the thirty year old David.

Bwe gwanagana alpha eya Musa ne omega eya Kristo, wabaawo abajulirwa mukaaga ba Kadesi, kye 1863 era n’etteeka lya Sande. Ezzadde lya Matayo liteeka Kabaka Dawudi e Kadesi, we Adventisimu eyaggwamu obwesigwa etwalibwa e Babulooni, nga Kristo akakasa endagaano n’abantu 144,000. Okuteeka Dawudi ku tteeka lya Sande kussaawo omujulirwa ow’okubiri ku Dawudi, era Dawudi ng’omu ku bakiikirizi basatu ba bantu abaayamba okuweereza nga bali mu myaka 30. Kristo, Dawudi, Yusufu ne Ezeekyeri bonna baatandika omulimu gwabwe nga bali mu myaka 30. Wamu, abo bana ab’emyaka 30 aba atandika okuweereza bakiikirira okukwatagana kw’Obwakatonda n’obuntu, lwe kiseera ekkanisa ey’akulwana ekyusibwa n’efuuka ekkanisa ey’awangudde. Ekkanisa eyo egatiddwa nnabbi, kabona ne kabaka. Okukyusibwa kumakibwa ku tteeka lya Sande, era kye Kadesi, kale Dawudi mu ezzadde lya Matayo agwanagana ne Dawudi w’emyaka 30.

The thirty years of preparation aligns with the four hundred and thirty years of Abraham’s covenant, and also the age of a priest and the 1290 years of Daniel 12:11. In the next article we will consider each of those twelve Messianic prophecies within the book of Matthew. We are first identifying three prophetic lines within Matthew; chapters one through ten, followed by chapters eleven through twenty-two, and then twenty-three through twenty-eight.

Emyaka amakumi asatu egy'okuteekateeka gikwatagana n'emyaka 430 egy'endagaano ya Abulaamu, era n'obukulu bw'kabona n'emyaka 1290 egya Danyeri 12:11. Mu kyawandiiko ekiddako tujja kutunuulira buli kimu ku bunnabbi bwa Masiya kkumi n'ebiri obuli mu kitabo kya Matayo. Tusooka kulambulula eminnyiriri esatu gy'obunnabbi mu Matayo; emitwe 1 okutuuka ku 10, nga gikuddibwako emitwe 11 okutuuka ku 22, ate ne emitwe 23 okutuuka ku 28.

“For a time after the disappointment in 1844, I did hold, in common with the advent body, that the door of mercy was then forever closed to the world. This position was taken before my first vision was given me. It was the light given me of God that corrected our error, and enabled us to see the true position.

Mu bbanga etono oluvannyuma lw’ennaku eza 1844, nali nkiriza wamu n’ekibiina ky’abo abaasuubiranga Okujja nti oluggi lw’ekisa olwo luggaliddwa ddala emirembe gyonna eri ensi. Endowooza eno nagigoberera nga sinnabonekerwa olubereberye. Ekitangaala Katonda kye yampa kye kyalongoosa ensobi yaffe, ne kituyamba okulaba endowooza entuufu.

“I am still a believer in the shut-door theory, but not in the sense in which we at first employed the term or in which it is employed by my opponents.

Nkyali mukkiriza mu ndowooza ey’oluggi oluggadde, naye si mu ngeri gye twakozesaamu ekigambo ku lubereberye wadde mu ngeri gye kikozesebwa abampikanya bange.

“There was a shut door in Noah’s day. There was at that time a withdrawal of the Spirit of God from the sinful race that perished in the waters of the Flood. God Himself gave the shut-door message to Noah: ‘My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years’ (Genesis 6:3).

Mu kiseera kya Nuuwa waaliwo oluggi oluggaliddwa. Mu kiseera ekyo, Omwoyo wa Katonda yava ku kika ky’abantu abonoonyi abaazikirira mu mazzi g’amataba. Katonda ye yennyini yamuwa Nuuwa obubaka bw’oluggi oluggaliddwa: ‘Omwoyo gwange tegujja kubeeranga nga guwakana n’omuntu bulijjo, kubanga naye wa mubiri; naye ennaku ze zijja okuba emyaka kikumi mu abiri’ (Genesis 6:3).

“There was a shut door in the days of Abraham. Mercy ceased to plead with the inhabitants of Sodom, and all but Lot, with his wife and two daughters, were consumed by the fire sent down from heaven.

Mu nnaku za Abraham, waliwo oluggi lwaggalwa. Okusaasira kwakomya okwegayirira ku lwa abatuuze ba Sodom, era bonna okujjako Lot, ne mukyala we n’abawala be babiri, baazikirizibwa omuliro ogwasindikibwa okuva mu ggulu.

“There was a shut door in Christ’s day. The Son of God declared to the unbelieving Jews of that generation, ‘Your house is left unto you desolate’ (Matthew 23:38).

Mu nnaku za Kristo, waaliwo oluggi olwali luggaliddwa. Omwana wa Katonda yalangirira eri Abayudaaya abatakkiriza ab’emulembe ogwo nti, ‘Ennyumba yammwe ebalekeddwa eri mmwe nga ya bwereere’ (Matayo 23:38).

“Looking down the stream of time to the last days, the same infinite power proclaimed through John: ‘These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth’ (Revelation 3:7).

Bwe tutunuulira ebiseera nga bigenda mu maaso okutuuka ku nnaku ez’enkomerero, obuyinza bumu obutaggwaawo bw’ategeeza ng’ayita mu Yokaana nti: ‘Bino by’agamba Omutukuvu, Omutuufu, alina ekisumuluzo kya Dawudi, aggulawo nga tewali muntu asobola kuggalawo; era aggalawo nga tewali muntu asobola kuggulawo’ (Okubikkulirwa 3:7).

“I was shown in vision, and I still believe, that there was a shut door in 1844. All who saw the light of the first and second angels’ messages and rejected that light, were left in darkness. And those who accepted it and received the Holy Spirit which attended the proclamation of the message from heaven, and who afterward renounced their faith and pronounced their experience a delusion, thereby rejected the Spirit of God, and it no longer pleaded with them.

Nnalagiddwa mu kwolesebwa, era nkyakkiriza nti waaliwo omulyango oguggaliddwa mu 1844. Bonna abaalaba omusana gw’obubaka bw’abamalayika ab’olubereberye n’ab’okubiri ne bagaana omusana ogwo, baasigala mu kizikiza. Ate abo abaagukiriza ne baafuna Omwoyo Omutukuvu eyali awerekera okulangirirwa kw’obubaka okuva mu ggulu, oluvannyuma ne basuula okukkiriza kwabwe ne balangirira nti ebyo bye baayitamu byali eby’obulimba, bwe batyo ne bagaana Omwoyo wa Katonda, era teyakyayongera kubawanjagira.

“Those who did not see the light, had not the guilt of its rejection. It was only the class who had despised the light from heaven that the Spirit of God could not reach. And this class included, as I have stated, both those who refused to accept the message when it was presented to them, and also those who, having received it, afterward renounced their faith. These might have a form of godliness, and profess to be followers of Christ; but having no living connection with God, they would be taken captive by the delusions of Satan. These two classes are brought to view in the vision—those who declared the light which they had followed a delusion, and the wicked of the world who, having rejected the light, had been rejected of God. No reference is made to those who had not seen the light, and therefore were not guilty of its rejection.” Selected Messages, book 1, 62, 63.

Abo abaali bataalaba ekitangaala tebaalina musango gw’okukigaana. Abo bokka abaali banyoomye ekitangaala ekyava mu ggulu be Omwoyo wa Katonda teyayinza kubatuukako. Era kika kino, nga bwe nnayogedde, kyali kirimu abo abegaana okukkiriza obubaka bwe bwabaleeterwa, era n’abo abaabukkirizza ne b’oluvannyuma ne basuula okukkiriza kwabwe. Bano bayinza okuba n’ekifaananyi ky’obutukuvu, era ne beeyita abagoberera Kristo; naye nga tebalina bukwatane bulamu ne Katonda, ne batwalibwa mu busibe bw’obulimba bwa Setaani. Ebika bino byombi bireetebwa okulabibwa mu kwolesebwa—abo abaagamba nti ekitangaala kye baali bagoberedde kyali ky’obulimba, n’ababi b’ensi, aba bwe baagaana ekitangaala, Katonda n’abagaana. Tewagambibwa kyonna ku abo abaali bataalaba ekitangaala, era olw’ekyo tebaalina musango gw’okukigaana. Obubaka Obulondebwa, ekitabo ekisooka, emiko 62 ne 63.

“It is those who by faith follow Jesus in the great work of the atonement who receive the benefits of His mediation in their behalf, while those who reject the light which brings to view this work of ministration are not benefited thereby. The Jews who rejected the light given at Christ’s first advent, and refused to believe on Him as the Saviour of the world, could not receive pardon through Him. When Jesus at His ascension entered by His own blood into the heavenly sanctuary to shed upon His disciples the blessings of His mediation, the Jews were left in total darkness to continue their useless sacrifices and offerings. The ministration of types and shadows had ceased. That door by which men had formerly found access to God was no longer open. The Jews had refused to seek Him in the only way whereby He could then be found, through the ministration in the sanctuary in heaven. Therefore they found no communion with God. To them the door was shut. They had no knowledge of Christ as the true sacrifice and the only mediator before God; hence they could not receive the benefits of His mediation.

Abo abamugoberera mu kukkiriza mu mulimu omukulu ogw'okutangiririra be bafuna ebyamugaso eby'oku kutabaganya kwe mu kifo kyabwe; naye abo abagaana ekitangaala ekiraga omulimu guno gw'obuweereza tebaganyulwa mu kyo. Abayudaaya abaagaana ekitangaala ekyawa mu kujja okwasooka kwa Kristo, ne bagaana okumukkiriza ng'Omulokozi w'ensi, tebaasobola kufuna okusonyiyibwa okuyita mu ye. Yesu bwe yawambuka mu ggulu n'ayingira ewatukuvu ery'omu ggulu ng'ayitira mu musaayi gwe okusaasaanya ku bayigirizwa be emikisa egy'oku kutabaganya kwe, Abayudaaya ne basigala mu kizikiza kyonna ne beeyongera okuwaayo ssaddaaka n'ebiweebwayo eby'obwereere. Okuweereza okw'emifaananyizo n'ekisiikirize kwali kuwedde. Oluggi lwe baali bayitamu mu biseera eby'edda okutuuka eri Katonda lwataddamu kuba muggule. Abayudaaya baali bagaanye okumunoonya mu ngeri yokka gye yandibadde asangibwa mu kiseera ekyo, okuyita mu kuweereza ewatukuvu ery'omu ggulu. Noolwekyo tebaafuna enkolagana na Katonda. Eri bo oluggi lwali luggaddwawo. Tebaamanyi Kristo ng'essaddaaka ya mazima era omutabaganya yekka mu maaso ga Katonda; bwe kityo ne batayinza kufuna ebyamugaso eby'oku kutabaganya kwe.

“The condition of the unbelieving Jews illustrates the condition of the careless and unbelieving among professed Christians, who are willingly ignorant of the work of our merciful High Priest. In the typical service, when the high priest entered the most holy place, all Israel were required to gather about the sanctuary and in the most solemn manner humble their souls before God, that they might receive the pardon of their sins and not be cut off from the congregation. How much more essential in this antitypical Day of Atonement that we understand the work of our High Priest and know what duties are required of us.

Embeera y’Abayudaaya abatakkiriza eraga embeera y’abatalina kwegendereza n’abatakkiriza mu abo abeeyita Abakristaayo, abagaliza obutamanya omulimu gwa Kabona waffe Omukulu omusaasizi. Mu kuweereza okw’ekifaananyi, kabona omukulu bwe yayingiranga mu Kifo Ekitukuvu Ennyo, Isirayiri yonna baalagirwang okwekuŋŋaanya okwetooloola Ewatukuvu era mu ngeri ey’obukakafu obusinga okwewombeeka mu myoyo gyabwe mu maaso ga Katonda, balyoke bafune okusonyiyibwa kw’ebibi byabwe era baleme kusalibwamu mu kibiina. Kale kisinga okuba eky’etaagisa nnyo mu Lunaku luno olw’Okutangirirwa olutali lw’ekifaananyi tutegeere omulimu gwa Kabona waffe Omukulu era tumanye obuvunaanyizibwa obulindiriddwa ku ffe.

“Men cannot with impunity reject the warning which God in mercy sends them. A message was sent from heaven to the world in Noah’s day, and their salvation depended upon the manner in which they treated that message. Because they rejected the warning, the Spirit of God was withdrawn from the sinful race, and they perished in the waters of the Flood. In the time of Abraham, mercy ceased to plead with the guilty inhabitants of Sodom, and all but Lot with his wife and two daughters were consumed by the fire sent down from heaven. So in the days of Christ. The Son of God declared to the unbelieving Jews of that generation: ‘Your house is left unto you desolate.’ Matthew 23:38. Looking down to the last days, the same Infinite Power declares, concerning those who ‘received not the love of the truth, that they might be saved’: ‘For this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ 2 Thessalonians 2:10–12. As they reject the teachings of His word, God withdraws His Spirit and leaves them to the deceptions which they love.” The Great Controversy, 430, 431.

Abantu tebayinza kugaana okulabula Katonda kw’abatumira mu kisa kye nga tebagibwako musango. Obubaka bwatumibwa okuva mu ggulu eri ensi mu nnaku za Nuuwa, era obulokozi bwabwe bwasinzira ku ngeri gye baakwatamu obubaka obwo. Kubanga baagaana okulabula, Omwoyo gwa Katonda ne guggyibwa ku kika ekyoonoonefu, ne bazikirira mu mazzi g’amataba. Mu biseera bya Ibulayimu, ekisa ne kireka okwegayirira ku batuuze ab’omusango ab’e Sodomu, ne bonna okuggyako Lutti ne mukazi we n’abaana be abawala babiri ne bayokebwa omuliro ogwatonnya okuva mu ggulu. Kye kimu ne mu nnaku za Kristo. Omwana wa Katonda n’alangirira eri Abayudaaya abataakkiriza ab’omu mulembe ogwo nti: ‘Laba, ennyumba yammwe mbagirekedde nga bw’ezikiridde.’ Matayo 23:38. Nga atunuulira ku nnaku ez’enkomerero, Obuyinza obutaggwaawo obumu bulangirira, ku abo ‘abatawayingiza mu mitima okwagala kw’amazima, baly’okusobola okulokoka’: ‘Olw’ekyo Katonda alibatumira okukyamizibwa okunene, bakkirize eky’obulimba: era bonna abataakkiriza amazima naye ne basanyukira mu butali butuukirivu, bakwatibwe omusango.’ 2 Abatesalonika 2:10-12. Bwe bagaana enjigiriza y’ekigambo kye, Katonda aggyayo Omwoyo gwe, n’abaleka eri eby’obulimba bye baagala. The Great Controversy, 430, 431.