We ended the previous article with the question, “With these concepts in place the question may be asked how is it that at 9/11 the book of Joel became the message Peter identified at Pentecost?”

Twakomekkereza ekiwandiiko ekyayiseeko n’ekibuuzo nti, "Nga endowooza zino zitegekeddwa bw’ati ekibuuzo kisobola okubuzibwa nti kyatuuka ntya nti ku 9/11 ekitabo kya Yoweeri kyafuuka obubaka Peetero bwe yalaga ku Pentekooti?"

Peter was identifying that Joel was being fulfilled on the day of Pentecost, which is a point in time marking the end of the Pentecostal season. In the Pentecostal season there was a manifestation of the Holy Spirit at the beginning, and then a greater manifestation of the Holy Spirit at the end. By faith understanding that both the Bible and Spirit of Prophecy apply Joel to the time of the latter rain we may know that the book of Joel became present truth at 9/11; and that every element of the book will speak directly of the prophetic history beginning at 9/11 on through to and including the seven last plagues, which Joel identifies as the “day of the Lord.”

Peetero yalaga nti obunnabbi bwa Yoweeri bwali butuukirizibwa ku lunaku lwa Pentekooti, nga olwo lwe lunaku olulaga okukoma kw’ekiseera kya Pentekooti. Mu kiseera kya Pentekooti waaliwo okufukibwa kw’Omwoyo Omutukuvu ku ntandikwa, era ne wabaawo okufukibwa okunene okusinga ku nkomerero. Mu kukkiriza nga tumanyi nti Bayibuli n’Omwoyo gw’Obunnabbi byombi bikwatiriza Yoweeri ku kiseera ky’enkuba ey’enkomerero, tuyinza okumanya nti ekitabo kya Yoweeri kyafuuka amazima ag’ekiseera kino ku 9/11; era nti buli kitundu ky’ekitabo kijja okwogera butereevu ku byafaayo eby’obunnabbi ebyatandika ku 9/11 ne byeyongerayo okutuusa okuli ebibonerezo omusanvu eby’enkomerero, ebyo Yoweeri by’ayita “Olunaku lwa Mukama.”

As typified by 1888, on 9/11 the presentation of the Laodicean message became present testing truth. Isaiah typifies that same message in chapter fifty-eight with the trumpet voice showing God’s people their transgressions. The “day” when Isaiah begins sounding his voice like a trumpet is the same day he sings the song of the vineyard.

Nga bwe kyakifaananyizibwa mu 1888, ku 9/11 okwanjulwa kw’obubaka bwa Laodikaya kwafuuka amazima ag’ageza abantu mu kiseera kino. Isaaya afaananyiriza obubaka obwo bumu mu kitundu 58, ng’ayimusa eddoboozi lye ng’ery’ekkondeere okulaga abantu ba Katonda obujeemu bwabwe. ‘Olunaku’ Isaaya lw’atandika okuyimusa eddoboozi lye ng’ekkondeere, lwe lumu lwe ayimba oluyimba lw’ennimiro y’emizabbibu.

In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Isaiah 27:2–6.

Ku lunaku olwo, muyimbire eri yo nti, “Ennimiro y’emizabbibu ey’omwenge omumyufu.” Nze Mukama ngikuuma; ndiginywesera buli kaseera: obutabaawo yenna agikosa, ndigikuuma ekiro n’emisana. Obusungu tebuli mu nze: ani ansembezanga ebisagazi n’amaggwa okulwana nange? Ndibiyitamu, era ndibibokya wamu. Oba akwatenga ku maanyi gange, alyoke akole nange emirembe; era ajjakola nange emirembe. Alikola abava mu Yakobo okumerawo emizi: Isirayiri alibunguka n’okumerera ddala, era alijjuza amaaso g’ensi ebibala. Isaaya 27:2-6.

Modern spiritual “Israel shall blossom and bud, and fill the face of the world with fruit” during the period of the latter rain, for the early rain cause the budding and blossoming of a plant, and the latter rain produces the fruit. When the buildings of New York came down on 9/11 the mighty angel of Revelation eighteen descended and the latter rain began to sprinkle. At that time God’s watchmen were to blow the trumpet to the Laodicean church. Isaiah’s message identifying the sins of God’s people is also the song of the vineyard of red wine. The first chapter of Joel is that very message.

Isirayiri ey’omwoyo ey’omu kiseera kino "erimera era eribuna ebimuli, era erijjuza amaaso g’ensi ebibala" mu kiseera ky’enkuba ey’oluvannyuma, kubanga enkuba ey’olubereberye eyamba ekimera okumerawo n’okubuna ebimuli, ate enkuba ey’oluvannyuma ye ezaala ebibala. Bwe byagwa ebizimbe eby’e New York ku 9/11, malayika ow’amaanyi owa Okubikkulirwa ekkumi n’omunaana yakka, era enkuba ey’oluvannyuma ne etandika okutontomera. Mu kiseera ekyo abakuumi ba Katonda baalina okuvuga ennyanga eri ekkanisa ya Laodikiya. Obubaka bwa Isaaya obulambulula ebibi by’abantu ba Katonda era bwe bumu ne oluyimba lw’ennimiro y’emizabbibu ey’envinnyu emyufu. Omutwe ogusooka ogwa Yoweeri ye bubaka bennyini eryo.

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.

Muzuukuke, mmwe abatamiivu, mukaabe; era muleekane, mmwe mwenna abanywa omwenge, olw’omwenge omupya; kubanga guggyiddwa mu kamwa kammwe.

For a nation is come up upon my land, strong, and without number, whose teeth are the teeth of a lion, and he hath the cheek teeth of a great lion. He hath laid my vine waste, and barked my fig tree: he hath made it clean bare, and cast it away; the branches thereof are made white. Lament like a virgin girded with sackcloth for the husband of her youth. The meat offering and the drink offering is cut off from the house of the Lord; the priests, the Lord’s ministers, mourn. The field is wasted, the land mourneth; for the corn is wasted: the new wine is dried up, the oil languisheth.

Kubanga eggwanga ligudde ku nsi yange, ery’amaanyi era eritali kubalika; amannyo gaalyo ge g’empologoma, era lirina amannyo ag’omu matama ag’empologoma ennene. Lizzikirizza omuzabbibu gwange, era lyasenseeko olukoba ku muti gwange ogw’ettiini; lyagulekera bwereere n’eligusuula; amatabi gaagwo gaafuuse ameeru. Mukukungubage nga muwala atamanyiddwa ayambadde engoye ez’ekibukutu olw’ bba ow’obuvubuka bwe. Ekiweebwayo eky’emmere n’eky’okunywa bikomeddwaawo mu nnyumba ya Mukama; bakabona, abaweereza ba Mukama, bakungubaga. Ennimiro zizikiridde, ensi ekungubaga; kubanga eŋŋaano zizikiridde; omwenge omupya gukaliridde, amafuta gasirise.

Be ye ashamed, O ye husbandmen; howl, O ye vinedressers, for the wheat and for the barley; because the harvest of the field is perished. The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field, are withered: because joy is withered away from the sons of men.

Mwenyooma, mmwe abalimi; mukube enduulu, mmwe abalimi b’emizabbibu, olw’engano n’olw’obulere; kubanga ekikungulwa ky’ennimiro kizikiridde. Omuzabbibu guwotose, n’omuti ogw’ettini guwotose; omuti gw’edomola, n’omuti gw’emmise era, n’omuti gw’apulo, ne buli muti ogw’ennimiro, giwotose: kubanga essanyu liggiddwaawo okuva eri batabani b’abantu.

Gird yourselves, and lament, ye priests: howl, ye ministers of the altar: come, lie all night in sackcloth, ye ministers of my God: for the meat offering and the drink offering is withholden from the house of your God. Sanctify ye a fast, call a solemn assembly, gather the elders and all the inhabitants of the land into the house of the Lord your God, and cry unto the Lord, Alas for the day! for the day of the Lord is at hand, and as a destruction from the Almighty shall it come. Is not the meat cut off before our eyes, yea, joy and gladness from the house of our God? The seed is rotten under their clods, the garners are laid desolate, the barns are broken down; for the corn is withered. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture; yea, the flocks of sheep are made desolate.

Mwesibe, mubiike, mmwe bakabona; mukaabe nnyo, mmwe abaweereza b’ekyoto; mujje, mwebase ekiro kyonna mu nsalu ez’ekidongo, mmwe abaweereza ba Katonda wange; kubanga ekiweebwayo ky’emmere n’ekiweebwayo eky’okunywa bikkomeddwa mu nnyumba ya Katonda wammwe. Mutukuze okusiiba, muyite olukuŋŋaana olutukuvu, mukuŋŋanye abakadde n’abatuuze bonna ab’ensi mu nnyumba ya Mukama Katonda wammwe, mukoowookere Mukama, Zinsanze olunaku! Kubanga olunaku lwa Mukama luli kumpi, era lulijja ng’okuzikiriza okuva eri Ayinzabyonna. Si nti emmere ekkomeddwa mu maaso gaffe, era n’essanyu n’obusanyufu okuva mu nnyumba ya Katonda waffe? Ensigo zizikiridde wansi w’ebikunkumuka by’ettaka byazo, ebiterekero by’emmere bisigadde bwereere, amawanika gaabomolebwa; kubanga empeke zikalidde. Ensolo zikaaba nnyo! ebisibo by’ente byeraliikirivu, kubanga tebirina malundiro; era n’ebisibo by’endiga bisigadde bwereere.

O Lord, to thee will I cry: for the fire hath devoured the pastures of the wilderness, and the flame hath burned all the trees of the field. The beasts of the field cry also unto thee: for the rivers of waters are dried up, and the fire hath devoured the pastures of the wilderness. Joel 1:1–20.

Ayi Mukama, eri ggwe nkukaaba; kubanga omuliro gulidde amatale ag’eddungu, n’olulimi lw’omuliro lwakokya emiti gyonna egy’omu ttale. Ensolo ez’omu ttale nazo eri ggwe zikukaaba; kubanga emigga gy’amazzi gikaze, n’omuliro gulidde amatale ag’eddungu. Yoweeri 1:1-20.

The first chapter of Joel is addressing the destruction of God’s vineyard. Isaiah establishes “that day” as the day when the latter rain begins, for the plants on that day begin to blossom and bud. The fact that Isaiah informs us that God’s people will “take root,” “blossom and bud” and fill the earth with “fruit” is illustrating a progressive history of three steps. A plant takes “root” in the ground. To “take root” therefore means to stand upon the ground, which is the ground floor or the foundation. Those who “come out of Jacob” “take root” and then they are called “Israel.” Those who come out of the Laodicean experience are then called Philadelphians, though to retain that experience requires victory in a testing process that ends at the Sunday law.

Essuula esooka eya Yoweeri eyogera ku kuzikirizibwa kw’ennimiro y’emizabbibu ya Katonda. Isaaya alambulula nti "olunaku olwo" lwe lunaku lw’enkuba ey’enkomerero etandikira, kubanga ku lunaku olwo ebimera bitandika okuboomera n’okufulumya obukokoolo. Okuba nti Isaaya atutegeeza nti abantu ba Katonda bajja "kulissa emmizi," "okuboomera n’okufulumya obukokoolo," ne bajjuza ensi "ebibala," kwe kulaga ebyafaayo ebyeyongereyongere mu mitendera esatu. Ekimera kilissa "emmizi" mu ttaka. Noolwekyo "okulissa emmizi" kitegeeza okuyimirira ku ttaka, ekyo kye ssinziro oba musingi. Abo "abava mu Yakobo" "balissa emmizi," oluvannyuma ne bayitibwa "Isirayiri." Abo abava mu mbeera eya Laodikya oluvannyuma bayitibwa Aba Firadelfiya, naye okukuuma embeera eyo kyetaagisa obuwanguzi mu nkola y’okukemebwa, nga ekkomerero kyaayo kwe tteeka lya Ssande.

The prophetic relationship of Jacob, (the supplanter) and Israel, (the overcomer) is identifying that at 9/11 those who “take root” by returning to the foundations, there and then enter into a covenant relationship. Prophetically a change of name is a symbol of a covenant, as represented by Abram to Abraham, Sarai to Sarah, Jacob to Israel and others. In the verse those who returned to the old foundational truths at 9/11 entered into a covenant relationship as the rain began to produce blossoms and buds. At the Sunday law the whole world will be filled with “fruit” as the rain is then poured out without measure.

Enkwatagana ey’obwannabbi wakati wa Yakobo (omusikula) ne Isirayiri (omuwanguzi) eraga nti ku 9/11 abo “abakwata emizi” nga baddayo ku misingi, ewo ne mu kiseera ekyo bayingira mu ndagaano. Mu ngeri y’obwannabbi, okukyusibwa kw’erinnya kubeera akabonero k’endagaano, nga bwe kirabikira ku Abram okufuuka Abraham, Sarai okufuuka Sarah, Yakobo okufuuka Isirayiri n’abalala. Mu kyawandiikibwa ekyo abo abaadda ku mazima g’emisingi ag’edda ku 9/11 bayingira mu ndagaano nga enkuba etandise okuleeta ebimuli n’ebikoola. Ku tteeka lya Ssande ensi yonna ejja kujjula “ebibala” ng’olwo enkuba ejja kutonnya obungi obutapimiddwa.

Isaiah must agree with Isaiah, and of course all the other prophets, but Isaiah is to lift up his voice like a trumpet and show Laodicean Seventh-day Adventists their sins in the context of the song of the vineyard. That song was sung by Jesus in the parable of the vineyard. The vineyard caused him to weep as He for the last time before the cross looked out over Jerusalem; knowing ancient Israel had reached the end of their probationary period and were being passed by as God’s covenant people. Simultaneously Christ was entering into a covenant with a people who would bring forth the appropriate fruits from God’s vineyard. Whether the vineyard story of Joshua at the beginning or of Jesus at the end those who became the new covenant people typified the one hundred and forty-four thousand.

Isaaya ateekeddwa okukkiriziganya ne Isaaya, era n’akataliiko n’abalaguzibwa abalala bonna, naye Isaaya alina okugolola eddoboozi lye ng’embuutu era alage Abadiventisiti ab’Olunaku olw’omusanvu ab’e Laodikeya ebibi byabwe nga asinziira ku luyimba lw’ennimiro y’emizabbibu. Olwo luyimba lyayimbibwa Yesu mu lugero lw’ennimiro y’emizabbibu. Ennimiro y’emizabbibu yamuleetera okukaaba bwe yatunuulira Yerusaalemi omulundi ogw’enkomerero nga tannasibibwa ku musaalaba; ng’amanyi nti Isirayiri ey’edda yali etuuse ku nkomerero y’ekiseera kyabwe eky’okugezebwa era nga baali bayisibwaawo nga abantu b’endagaano ya Katonda. Mu kiseera kye kimu Kristo yali ayingira endagaano n’abantu abaletanga ebibala ebituukiridde okuva mu nnimiro ya Katonda ey’emizabbibu. Obanga olugero lw’ennimiro y’emizabbibu lwa Yoswa ku ntandikwa oba olw’e Yesu ku nkomerero, abo abaafuuka abantu b’endagaano empya baafaanana 144,000.

Christ spoke of Isaiah’s vineyard prophecy, as does Sister White.

Kristo yayogera ku bunnabbi bwa Isaaya obw’ennimiro y’emizabbibu, era ne Sista White naye ayogera ku bunnabbi obwo.

“The parable of the vineyard applies not alone to the Jewish nation. It has a lesson for us. The church in this generation has been endowed by God with great privileges and blessings, and He expects corresponding returns.” Christ Object Lessons, 296.

Olugero lw’ennimiro y’emizabbibu terukwata ku ggwanga ly’Abayudaaya lyokka. Lulina ensomo eri ffe. Ekkanisa mu mulembe guno, Katonda agiwadde obuyinza obukulu n’emikisa eminene, era asuubira ebibala ebigenderanako. Christ Object Lessons, 296.

It is instructive to read the passage which leads to the last statement from the Spirit of Prophecy.

Kigasa mu kuyiga okusoma ekitundu ky’ebyawandiikibwa ekitwala ku kigambo ekisembayo okuva mu Mwoyo ogw’Obunnabbi.

“Chapter 23—The Lord’s Vineyard

Essuula 23-Ennimiro ey'omuzabbibu ey'Omukama

“The Jewish Nation

Eggwanga ly'Abayudaaya

“The parable of the two sons was followed by the parable of the vineyard. In the one, Christ had set before the Jewish teachers the importance of obedience. In the other, He pointed to the rich blessings bestowed upon Israel, and in these showed God’s claim to their obedience. He set before them the glory of God’s purpose, which through obedience they might have fulfilled. Withdrawing the veil from the future, He showed how, by failure to fulfill His purpose, the whole nation was forfeiting His blessing, and bringing ruin upon itself.

Olugero lw’abatabani babiri lwaddirirwawo olugero lw’ennimiro y’emizabbibu. Mu olusooka, Kristo yateeka mu maaso g’abayigiriza b’Abayudaaya obukulu bw’okugondera. Mu olulala, yabalaga emikisa emirungi mingi egyaweereddwa eri Isirayiri, era mu gyo n’ayolesa nti Katonda alina eddembe ku kugondera kwabwe. Yabateekera mu maaso ekitiibwa ky’ekigendererwa kya Katonda, kye baandisobodde okutuukiriza singa baagondera. N’abikkula eby’omu maaso, n’alaga engeri nga olw’okulemererwa okutuukiriza ekigendererwa kye, eggwanga lyonna lyali liggwa ku mikisa gye, ne lyeetwalira okuzikirira.

“‘There was a certain householder,’ Christ said, ‘which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country.’

'Waaliwo nannyini nnyumba omu,' Kristo yagamba, 'eyasimba olusuku lw’emizabbibu, n’aluteekako olukomera, n’alubbulamu essogolero ly’omwenge, n’azimbako enkambwe, n’aluwaabuulira abalimi, n’agenda mu nsi ey’ewala.'

“A description of this vineyard is given by the prophet Isaiah: ‘Now will I sing to my wellbeloved a song of my beloved touching His vineyard. My wellbeloved hath a vineyard in a very fruitful hill; and He fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein; and He looked that it should bring forth grapes.’ Isaiah 5:1, 2.

Ennyonnyola y’ennimiro y’emizabbibu eno yaweebwa nnabbi Isaaya: “Kati nnaayimbira omwagalwa wange oluyimba lw’omwagalwa wange ku nnimiro ye ey’emizabbibu. Omwagalwa wange alina ennimiro y’emizabbibu ku lusozi oluzalayo ebibala bingi nnyo; n’agizizinga olukomera, n’aggyaamu amayinja gaamu, n’agisimbaamu omuzabbibu ogusinga obulungi, n’azimba omunara wakati mu yo, era n’akoleramu ekyuma eky’okunyigira ezzabbibu; n’alindirira nti ejja kuzaala ezzabbibu.” Isaaya 5:1, 2.

“The husbandman chooses a piece of land from the wilderness; he fences, clears, and tills it, and plants it with choice vines, expecting a rich harvest. This plot of ground, in its superiority to the uncultivated waste, he expects to do him honor by showing the results of his care and toil in its cultivation. So God had chosen a people from the world to be trained and educated by Christ. The prophet says, ‘The vineyard of the Lord of hosts is the house of Israel, and the men of Judah His pleasant plant.’ Isaiah 5:7. Upon this people God had bestowed great privileges, blessing them richly from His abundant goodness. He looked for them to honor Him by yielding fruit. They were to reveal the principles of His kingdom. In the midst of a fallen, wicked world they were to represent the character of God.

Omulimi alondawo ekitundu ky’ettaka okuva mu nsiko; akizimbako ekikomera, akisangula era akiyalula, n’akisimako emizabbibu emirungi egy’alondeddwa, ng’asubira okukungula ebibala bingi. Ekitundu kino ky’ettaka, olw’okusinga ettaka eritali limiddwa, asuubira kimuwe ekitiibwa nga kiraga ebyava mu kulabirira kwe n’okunyiikira kwe mu kukikulaakulanya. Bw’otyo Katonda yalondawo abantu okuva mu nsi okubatendekebwa era okuyigirizibwa Kristo. Nnabbi agamba nti, “Ennimiro y’emizabbibu ya Mukama ow’eggye ye nnyumba ya Isirayiri, era abasajja ba Yuda be kimera kye ekisanyusa.” Isaaya 5:7. Ku bantu bano Katonda yabawa emikisa eminene, n’abasabaza emikisa mingi okuva mu bulungi bwe obusukkiridde. Yaasuubira okuva gye bo okumuwe ekitiibwa nga bazala ebibala. Baali balina okubikkula emisingi gy’obwakabaka bwe. Mu nsi egudde era embi, baali balina okukiikirira empisa za Katonda.

“As the Lord’s vineyard they were to produce fruit altogether different from that of the heathen nations. These idolatrous peoples had given themselves up to work wickedness. Violence and crime, greed, oppression, and the most corrupt practices, were indulged without restraint. Iniquity, degradation, and misery were the fruits of the corrupt tree. In marked contrast was to be the fruit borne on the vine of God’s planting.

Lwokuba nga baali ennimiro y’emizabbibu ya Mukama, baalina okuzaala ebibala eby’enjawulo ddala okuva ku bya mawanga g’abapagani. Abo bantu abasinza ebifaananyi baali beewaayo ddala mu kukola obubi. Obukambwe n’obumenyi bw’amateeka, obugunjufu, okunyigiriza, n’emize egyonooneka ennyo byakolebwanga nga tewali kibiziyiza. Obutali butuukirivu, okwenyooma, n’okubonaabona bye bibala by’omuti ogwonooneka. Naye ebibala ebyazaalibwa ku muzabbibu ogwa Katonda gwe yasimba byali biteekwa okuba eby’enjawulo nnyo.

“It was the privilege of the Jewish nation to represent the character of God as it had been revealed to Moses. In answer to the prayer of Moses, ‘Show me Thy glory,’ the Lord promised, ‘I will make all My goodness pass before thee.’ Exodus 33:18, 19. ‘And the Lord passed by before him, and proclaimed, 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.’ Exodus 34:6, 7. This was the fruit that God desired from His people. In the purity of their characters, in the holiness of their lives, in their mercy and loving-kindness and compassion, they were to show that ‘the law of the Lord is perfect, converting the soul.’ Psalm 19:7.

Kyali ekitiibwa ky’eggwanga ly’Abayudaaya okuyimiririra enneyisa ya Katonda nga bwe yabikkulirwa Musa. Mu kuddamu okusaba kwa Musa, ‘Nkolese ekitiibwa Kyo,’ Mukama n’asubiza nti, ‘Ndiyisa mu maaso go obulungi bwange bwonna.’ Okuva 33:18, 19. ‘Era Mukama n’ayita mu maaso ge, n’alangirira nti, Mukama, Mukama Katonda, omusaasizi era ow’ekisa, ow’obugumiikiriza, era omugagga mu bulungi n’amazima, akuuma ekisa eri enkumi, n’asonyiwa obutali butuukirivu n’okumenya amateeka n’ekibi.’ Okuva 34:6, 7. Kino kye kibala Katonda kye yayagalanga okuva mu bantu be. Mu bulongoofu bw’enneyisa zaabwe, mu butukuvu bw’obulamu bwaabwe, mu kisa kyabwe n’okwagala okw’ekisa n’okusaasira, baali balina okulaga nti ‘amateeka ga Mukama matuufu ddala, gakyusa omwoyo.’ Zabbuli 19:7.

“Through the Jewish nation it was God’s purpose to impart rich blessings to all peoples. Through Israel the way was to be prepared for the diffusion of His light to the whole world. The nations of the world, through following corrupt practices, had lost the knowledge of God. Yet in His mercy God did not blot them out of existence. He purposed to give them opportunity for becoming acquainted with Him through His church. He designed that the principles revealed through His people should be the means of restoring the moral image of God in man.

Ng’ayita mu ggwanga ly’Abayudaaya, Katonda yagenderera okuwa amawanga gonna emikisa eminene. Ng’ayita mu Isirayiri, ekkubo lyalina okutegekebwa okusaasaanya ekitangaala kye eri ensi yonna. Amawanga g’ensi, olw’okugoberera empisa ezonoonese, gaali galiddwamu okumanya Katonda. Naye olw’okusaasira kwe, Katonda teyabaggyawo ddala mu bubeerawo. Yagenderera okubawa omukisa okumumanya ng’ayita mu Ekkanisa ye. Yateekateeka nti emisingi egyabikkulirwa okuyita mu bantu be gibeere ekkubo ery’okuzzaawo ekifaananyi kya Katonda eky’eby’empisa mu muntu.

“It was for the accomplishment of this purpose that God called Abraham out from his idolatrous kindred and bade him dwell in the land of Canaan. ‘I will make of thee a great nation,’ He said, ‘and I will bless thee, and make thy name great; and thou shalt be a blessing.’ Genesis 12:2.

Kyali ku lwa kutuukirizibwa kw’ekigendererwa kino nti Katonda yayita Abulaamu okumuggyawo mu b’oluganda lwe abasinza ebifaananyi, n’amulagira abeere mu nsi ya Kanani. ‘Ndikufuula eggwanga ddene,’ bwe yagamba, ‘era ndikukisa, era ndigulumiza erinnya lyo; era onoobeera omukisa.’ Olubereberye 12:2.

“The descendants of Abraham, Jacob and his posterity, were brought down to Egypt that in the midst of that great and wicked nation they might reveal the principles of God’s kingdom. The integrity of Joseph and his wonderful work in preserving the lives of the whole Egyptian people were a representation of the life of Christ. Moses and many others were witnesses for God.

Abazzukulu ba Ibulayimu, Yakobo n’eddira lye, baatwalibwa e Misiri, balyoke mu katikati w’eggwanga eryo eddene era ery’ekibi balage emisingi gy’obwakabaka bwa Katonda. Obwesimbu bwa Yusufu n’omulimu gwe omuwuunwa ogw’okukuuma obulamu bw’Abamisiri bonna byali ekifaananyi ky’obulamu bwa Kristo. Musa n’abalala bangi baali abajulizi ba Katonda.

“In bringing forth Israel from Egypt, the Lord again manifested His power and His mercy. His wonderful works in their deliverance from bondage and His dealings with them in their travels through the wilderness were not for their benefit alone. These were to be as an object lesson to the surrounding nations. The Lord revealed Himself as a God above all human authority and greatness. The signs and wonders He wrought in behalf of His people showed His power over nature and over the greatest of those who worshiped nature. God went through the proud land of Egypt as He will go through the earth in the last days. With fire and tempest, earthquake and death, the great I AM redeemed His people. He took them out of the land of bondage. He led them through the ‘great and terrible wilderness, wherein were fiery serpents, and scorpions, and drought.’ Deuteronomy 8:15. He brought them forth water out of ‘the rock of flint,’ and fed them with ‘the corn of heaven.’ Psalm 78:24. ‘For,’ said Moses, ‘the Lord’s portion is His people; Jacob is the lot of His inheritance. He found him in a desert land, and in the waste howling wilderness; He led him about, He instructed him, He kept him as the apple of His eye. As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings: so the Lord alone did lead him, and there was no strange God with him.’ Deuteronomy 32:9–12. Thus He brought them unto Himself, that they might dwell as under the shadow of the Most High.

Mu kubaggya Isirayiri mu Misiri, Mukama n’addamu n’alaga amaanyi ge n’ekisa kye. Eby’amagero bye mu okubawonya mu buddu n’engeri gye yabakolamu mu lugendo lwabwe mu ddungu tebyali ku bwabwe bokka. Ebyo byagendererwa okubeera ekyokulabirako eri amawanga agabebetoolodde. Mukama yeeyabikkulira nga Katonda ali waggulu okusinga obuyinza bw’abantu n’obukulu bwonna. Obubonero n’eby’amagero bye yakolera abantu be byalaga amaanyi ge ku butonde bw’ensi era n’okusinga abo ab’ekitiibwa abaasinza obutonde. Katonda yayitira mu nsi ey’ennyego eya Misiri nga bw’anaayitira mu nsi mu nnaku ez’enkomerero. N’omuliro n’embuyaga ennyo, n’ekikankano ky’ensi n’okufa, Omukulu ‘NZE NDI’ yagununula abantu be. Yabaggya mu nsi y’obuddu. Yabatambuliza mu ‘ddungu ddene era ery’entiisa, mwe mwalimu emisota egirumba ng’omuliro, n’ebisolo eby’okulumya eby’amaanyi, ne kyeya.’ Ekyamateeka Ekyokubiri 8:15. Yaggya amazzi mu ‘jjinja erikambwe,’ n’abaliisa n’emmere ey’eggulu. Zabbuli 78:24. ‘Kubanga,’ bwe yagamba Musa, ‘omugabo gwa Mukama ye bantu be; Yakobo ye mugabo gw’obusika bwe. Yamusanga mu nsi ey’eddungu, ne mu ddungu eritaliimu byagasa, eriwulira okubuuma; yamukwata mu kkubo, n’amuyigiriza, n’amukuuma ng’akuuma eriiso lye. Nga empungu bw’evvoola ekisulo kyayo, efuyira ku bana bayo, egolola amayaba gaayo, ebakwata, n’ebasitula ku mayaba gaayo: bw’atyo Mukama yekka yamukulembera, so tewaali katonda mulala wamu naye.’ Ekyamateeka Ekyokubiri 32:9-12. Bw’atyo yabaleeta gy’ali, balyoke babeere wansi w’ekisiikirize ky’Oyo Ali Waggulu Ennyo.

“Christ was the leader of the children of Israel in their wilderness wanderings. Enshrouded in the pillar of cloud by day and the pillar of fire by night, He led and guided them. He preserved them from the perils of the wilderness, He brought them into the land of promise, and in the sight of all the nations that acknowledged not God He established Israel as His own chosen possession, the Lord’s vineyard.

Kristo yali omukulembeze w’abaana ba Isirayiri mu kutambulira kwabwe mu ddungu. Nga akwekeddemu mu nsanda y’ekire emisana n’omu nsanda y’omuliro ekiro, yabakulembera era n’abalaga ekkubo. Yabakuma okuva mu bulabe bw’eddungu, n’abayingiza mu nsi eyasuubizibwa, era mu maaso g’amawanga gonna agatamanyi Katonda yafuula Isirayiri eky’obutunzi kye ky’alondawo, ennimiro y’emizabbibu ya Mukama.

“To this people were committed the oracles of God. They were hedged about by the precepts of His law, the everlasting principles of truth, justice, and purity. Obedience to these principles was to be their protection, for it would save them from destroying themselves by sinful practices. And as the tower in the vineyard, God placed in the midst of the land His holy temple.

Ebigambo bya Katonda byasigibwa mu mikono gy’abantu bano. Baali bazingiriddwa n’ebiragiro by’amateeka ge, emisingi egy’obutaliggwaawo gy’amazima, obwenkanya, n’obutukuvu. Okugondera emisingi gino kwalina okuba obukuumi bwabwe, kubanga kwandibawonyezza okuzikiriza bo bennyini olw’ebikolwa eby’ekibi. Era, nga bwe waba omunara mu nnimiro y’emizabbibu, Katonda yateeka wakati mu nsi ye yeekaalu ye entukuvu.

“Christ was their instructor. As He had been with them in the wilderness, so He was still to be their teacher and guide. In the tabernacle and the temple His glory dwelt in the holy shekinah above the mercy seat. In their behalf He constantly manifested the riches of His love and patience.

Kristo yali omuyigiriza waabwe. Nga bwe yali nabo mu ddungu, bwe kityo n’akyabeera omuyigiriza waabwe era n’omulongozi waabwe. Mu weema ey’okuŋŋaanirangamu ne mu yeekaalu, ekitiibwa kye kyabeeranga mu Shekinah entukuvu, waggulu w’entebe ey’okusaasira. Ku lwaabwe bulijjo yalaga obugagga bw’okwagala kwe n’okugumiikiriza kwe.

“God desired to make of His people Israel a praise and a glory. Every spiritual advantage was given them. God withheld from them nothing favorable to the formation of character that would make them representatives of Himself.

Katonda yayagala okufuula abantu be Isirayiri ettendo n’ekitiibwa. Bawebwa buli mukisa ogw’eby’omwoyo. Katonda teyabakugira kintu na kimu ekyali ky’omugaso mu kuzimba empisa ezaandibafuuse abakiikirira Ye.

“Their obedience to the law of God would make them marvels of prosperity before the nations of the world. He who could give them wisdom and skill in all cunning work would continue to be their teacher, and would ennoble and elevate them through obedience to His laws. If obedient, they would be preserved from the diseases that afflicted other nations, and would be blessed with vigor of intellect. The glory of God, His majesty and power, were to be revealed in all their prosperity. They were to be a kingdom of priests and princes. God furnished them with every facility for becoming the greatest nation on the earth.

Okugondera kwabwe etteeka lya Katonda kyandibafuudde ekyamagero mu bugagga n’obuwanguzi mu maaso g’amawanga g’ensi yonna. Oyo ayinza okubawa amagezi n’obumanyirivu mu mirimu gyonna egy’ekikugu yandiyongedde okubeera omuyigiriza waabwe, era n’abakuzza mu kitiibwa n’abagulumiza okuyitira mu kugondera amateeka ge. Bwe bagondera, bandikuumibwa okuva mu endwadde ezabonyaabonya amawanga amalala, era bandiweereddwa omukisa ogw’amaanyi g’amagezi n’okutegeera. Ekitiibwa kya Katonda, obukulu bwe n’amaanyi ge, byandibikkuliddwa mu byonna eby’obuwanguzi bwabwe. Baali balina okuba obwakabaka bw’abakabona n’abalangira. Katonda yabawa era n’abateekateekera buli kyetaagisa ekibayamba okufuuka eggwanga erisinga obukulu ku nsi.

“In the most definite manner Christ through Moses had set before them God’s purpose, and had made plain the terms of their prosperity. ‘Thou art an holy people unto the Lord thy God,’ He said; ‘the Lord thy God hath chosen thee to be a special people unto Himself, above all people that are upon the face of the earth…. Know therefore that the Lord thy God, He is God, the faithful God, which keepeth covenant and mercy with them that love Him and keep His commandments to a thousand generations…. Thou shalt therefore keep the commandments, and the statutes, and the judgments, which I command thee this day, to do them. Wherefore it shall come to pass, if ye hearken to these judgments, and keep, and do them, that the Lord thy God shall keep unto thee the covenant and the mercy which He sware unto thy fathers; and He will love thee, and bless thee, and multiply thee: He will also bless the fruit of thy womb, and the fruit of thy land, thy corn, and thy wine, and thine oil, the increase of thy kine, and the flocks of thy sheep, in the land which He sware unto thy fathers to give thee. Thou shalt be blessed above all people…. And the Lord will take away from thee all sickness, and will put none of the evil diseases of Egypt, which thou knowest, upon thee.’ Deuteronomy 7:6, 9, 11–15.

Mu ngeri enkalakalira ennyo, Kristo, okuyita mu Musa, yali yabateekera mu maaso omugendererwa gwa Katonda, era yali yalambuludde ddala ebisanyizo eby’omukisa gwabwe. ‘Mmwe muli abantu abatukuvu eri Mukama Katonda wammwe,’ bw’agamba; ‘Mukama Katonda wammwe abalondedde mubeere abantu ab’enjawulo gy’ali, okusinga abantu bonna abali ku maaso g’ensi.... Kale mutegeere nti Mukama Katonda wammwe, ye Katonda, Katonda omwesigwa, akuuma endagaano n’okusaasira eri abo abamwagala era abakuuma ebiragiro bye okutuuka ku mirembe lukumi.... Noolwekyo munaakuuma ebiragiro, n’amateeka, n’ebiramuzi bye mbalagira leero, mubikole. Era kiriba nti bwe munaawuliriza ebiramuzi bino, ne mubikuuma ne mubikola, Mukama Katonda wammwe alibakuumira endagaano n’okusaasira kwe yalayirira bajjajjammwe; era alibayagala, alibawa omukisa, era alibayongerayo: era aliwa omukisa ku kibala ky’olubuto lwammwe, n’ekibala ky’ettaka lyammwe, eŋŋaano yammwe, ne wayini yammwe, n’amafuta gammwe, okwongera kw’ente zammwe, n’amatanga g’endiga zammwe, mu nsi gye yalayirira bajjajjammwe okubawa. Muliba ab’omukisa okusinga abantu bonna.... Era Mukama aliggya ku mmwe obulwadde bwonna, era talibaleetera ku mmwe ndwadde mbi za Misiri ze mumanyi.’ Ekyamateeka Eky’Okubiri 7:6, 9, 11-15.

“If they would keep His commandments, God promised to give them the finest of the wheat, and bring them honey out of the rock. With long life would He satisfy them, and show them His salvation.

Singa bakwata ebiragiro bye, Katonda yasuubiza okubawa obulungi bw’engaano, era okubaleetera omubisi gw’enjuki okuva mu lwazi. N’obulamu obuwanvu yandibakkuta, era yandibalaga okulokoka kwe.

“Through disobedience to God, Adam and Eve had lost Eden, and because of sin the whole earth was cursed. But if God’s people followed His instruction, their land would be restored to fertility and beauty. God Himself gave them directions in regard to the culture of the soil, and they were to co-operate with Him in its restoration. Thus the whole land, under God’s control, would become an object lesson of spiritual truth. As in obedience to His natural laws the earth should produce its treasures, so in obedience to His moral law the hearts of the people were to reflect the attributes of His character. Even the heathen would recognize the superiority of those who served and worshiped the living God.

Olw’okutagondera Katonda, Adamu ne Eva baafiirwa Edeni, era olw’ekibi ensi yonna yakolimirwa. Naye singa abantu ba Katonda bagoberera ebiragiro bye, ettaka lyabwe lyandizzibwawo okubeera ery’obubala n’ery’obulungi. Katonda ye mwennyini yabawa obulagirizi ku nsonga ezikwata ku kulima n’okukuuma ettaka, era baalina okukolaganira naye mu kulizzaawo. Bw’atyo, ensi yonna, nga eri wansi w’obufuzi bwa Katonda, yandifuuse eky’okulabirako ekiraga amazima ag’omwoyo. Nga bwe mu kugondera amateeka ge ag’obutonde ensi esaanidde okuleeta eby’obugagga byayo, bwe kityo mu kugondera etteeka lye ery’empisa emitima gy’abantu gyandilabisa enfaanana y’obutonde bwe. N’abapagani nabo bandategeeredde obusukkulumu bw’abo abaweereza era abasinziza Katonda omulamu.

“‘Behold,’ said Moses, ‘I have taught you statutes and judgments, even as the Lord my God commanded me, that ye should do so in the land whither ye go to possess it. Keep therefore and do them; for this is your wisdom and your understanding in the sight of the nations, which shall hear all these statutes, and say, Surely this great nation is a wise and understanding people. For what nation is there so great, who hath God so nigh unto them, as the Lord our God is in all things that we call upon Him for? And what nation is there so great, that hath statutes and judgments so righteous as all this law, which I set before you this day?’ Deuteronomy 4:5–8.

'Laba,' Musa n'agamba, 'mbayigirizza ebiragiro n'ensala z'omusango, nga Mukama Katonda wange bwe yandagira, mulyoke mubikole mu nsi mwegendayo okugirya obusika. Kale mubikuume era mubikole; kubanga kino kye magezi gammwe n'okutegeera kwammwe mu maaso g'amawanga aganaawulira ebiragiro bino byonna, ne gati nti, Mazima, eggwanga lino eddene gg'abantu abagezi era abategeera. Kubanga waliwo ggwangaki eddene eririna Katonda amubeera kumpi nnyo, nga Mukama Katonda waffe bw'abeera eri ffe mu byonna bye tumumukoowoolerako? Era waliwo ggwangaki eddene eririna ebiragiro n'ensala z'omusango eby'obutuukirivu ng'etteeka lino lyonna lye ntadde mu maaso gammwe leero?' Ekyamateeka Eky'okubiri 4:5-8.

“The children of Israel were to occupy all the territory which God appointed them. Those nations that rejected the worship and service of the true God were to be dispossessed. But it was God’s purpose that by the revelation of His character through Israel men should be drawn unto Him. To all the world the gospel invitation was to be given. Through the teaching of the sacrificial service Christ was to be uplifted before the nations, and all who would look unto Him should live. All who, like Rahab the Canaanite, and Ruth the Moabitess, turned from idolatry to the worship of the true God, were to unite themselves with His chosen people. As the numbers of Israel increased they were to enlarge their borders, until their kingdom should embrace the world.

Abaana ba Isirayiri baalina okutuula mu ttaka lyonna Katonda lye yabagabira. Amawanga agagaana okusinza n'okuweereza Katonda omutuufu gaali gagobebwa mu nsi zaabwe. Naye ekigendererwa kya Katonda kyali nti, obuntu bwe bubikkulirwe okuyitira mu Isirayiri, abantu basikirizibwe gy'ali. Okuyita kwa Njiri kwali kuwa eri ensi yonna. Okuyitira mu kuyigiriza ku kuweereza kwa ssaddaaka, Kristo yandiyimiziddwa mu maaso g’amawanga, era bonna abalaba gy’ali balibeera balamu. Abonna, nga Laaba Omukanani ne Lusi Omumowaabu, abaakyuka okuva mu kusinza ebifaananyi ne bafuuka okusinza Katonda omutuufu, baalina okwegatta n'abantu be be yalonda. Nga omuwendo gwa Isirayiri bwe gweyongeranga, baalina okugaziya embibi zaabwe, okutuusa ng'obwakabaka bwabwe bukwata ku nsi yonna.

“God desired to bring all peoples under His merciful rule. He desired that the earth should be filled with joy and peace. He created man for happiness, and He longs to fill human hearts with the peace of heaven. He desires that the families below shall be a symbol of the great family above.

Katonda yayagala okutwala amawanga gonna wansi w’obufuzi bwe obw’ekisa. Yayagala ensi ejjuzibwe essanyu n’emirembe. Yatonda omuntu alyoke abe n’essanyu, era ayagala nnyo okujjuzza emitima gy’abantu n’emirembe egy’eggulu. Ayagala amaka ag’awansi g’abe ekifaananyi ky’oluganda olukulu olw’eggulu.

“But Israel did not fulfill God’s purpose. The Lord declared, ‘I had planted thee a noble vine, wholly a right seed: how then art thou turned into the degenerate plant of a strange vine unto Me?’ Jeremiah 2:21. ‘Israel is an empty vine, he bringeth forth fruit unto himself.’ Hosea 10:1. ‘And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt Me and My vineyard. What could have been done more to My vineyard, that I have not done in it? Wherefore when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to My vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: and I will lay it waste; it shall not be pruned nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. For … He looked for judgment, but behold oppression; for righteousness, but behold a cry.’ Isaiah 5:3–7.

Naye Isirayiri teyatuukiriza ekigendererwa kya Katonda. Mukama n’agamba nti, ‘Nnakusimba muzabbibu ow’ekitiibwa, ensigo entuufu ddala; kale lwaki ofuuse ekimera ekyonoonese eky’omuzabbibu omulala eri nze?’ Yeremiya 2:21. ‘Isirayiri muzabbibu omutaliimu; aleeta ebibala ye yennyini.’ Koseya 10:1. ‘Era kaakano, mmwe abatuuze ba Yerusaalemi n’abasajja ba Yuda, munsalireko omusango wakati wange n’olusuku lwange lw’emizabbibu. Kiki ekirala ekyandikolebwa olusuku lwange lw’emizabbibu kye saakikola? Lwaki bwe nnalindirira luleete ezabbibu ennungi, lwaleeta ezabbibu eby’omu nsiko? Era kaakano, ka mbagambe kye nnaakola olusuku lwange lw’emizabbibu: ndiggya ensika eruluzingako, era kinaalyibwa; ne nmenya ekisenge kyakyo, era kinaayinyirirwa: era ndikireka kibula; tekinaatemebwa newaakubadde kuwumbulwamu; wabula obutantanswa n’amaggwa binaakulaamu: era nnaalagira ebire by’eggulu bireme okutonnyesa mvula ku kyo. Kubanga ... yalindirira okusalawo mu bwenkanya, naye, laba, okunyigirizibwa; obutuukirivu, naye, laba, okukaaba.’ Isaaya 5:3-7.

“The Lord had through Moses set before His people the result of unfaithfulness. By refusing to keep His covenant, they would cut themselves off from the life of God, and His blessing could not come upon them. ‘Beware,’ said Moses, ‘that thou forget not the Lord thy God, in not keeping His commandments, and His judgments, and His statutes, which I command thee this day: lest when thou hast eaten and art full, and hast built goodly houses, and dwelt therein; and when thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied; then thine heart be lifted up, and thou forget the Lord thy God…. And thou say in thine heart, My power and the might of mine hand hath gotten me this wealth…. And it shall be, if thou do at all forget the Lord thy God, and walk after other gods, and serve them, and worship them, I testify against you this day that ye shall surely perish. As the nations which the Lord destroyeth before your face, so shall ye perish; because ye would not be obedient unto the voice of the Lord your God.’ Deuteronomy 8:11–14, 17, 19, 20.

Mukama, ng’ayitira mu Musa, yalaga abantu be ebiva mu butaba beesigwa. Bwe baagaana okukuuma endagaano ye, baandiyawukanira ddala n’obulamu bwa Katonda, era omukisa gwe tebandibakkako. ‘Mwekuume,’ bw’agamba Musa, ‘oleme okwerabira Mukama Katonda wo, nga tokkuma amateeka ge, n’amasango ge, n’ebiragiro bye bye nkulagira leero; nneenga bw’onaba olidde n’okkuta, n’ozimbye ennyumba ennungi n’otuulamu; era ente zo n’endiga zo bwe zeyongera, ne ffeeza yo n’zzaabu byo ne byeyongera, n’ebyo byonna by’olina ne byeyongera; olwo omutima gwo ne gwegulumiza, ne weerabira Mukama Katonda wo.... Era ng’oyogera mu mutima gwo nti, “Amaanyi gange n’amaanyi g’omukono gwange ge ganteekeddeko obugagga buno.” ... Era kiribeera nti, bw’onooba okwerabira ddala Mukama Katonda wo, n’ogoberera bakatonda abalala, n’obaweereza, n’obasinza, njijulira ku mmwe leero nti mulizikirira ddala. Nga amawanga Mukama ge azikiriza mu maaso gammwe bwe gatyo, nammwe bwe mutyo mujja kuzikirira; kubanga temuwuliriza ddoboozi lya Mukama Katonda wammwe.’ Ekyamateeka Ekyokubiri 8:11-14, 17, 19, 20.

“The warning was not heeded by the Jewish people. They forgot God, and lost sight of their high privilege as His representatives. The blessings they had received brought no blessing to the world. All their advantages were appropriated for their own glorification. They robbed God of the service He required of them, and they robbed their fellow men of religious guidance and a holy example. Like the inhabitants of the antediluvian world, they followed out every imagination of their evil hearts. Thus they made sacred things appear a farce, saying, ‘The temple of the Lord, the temple of the Lord, are these’ (Jeremiah 7:4), while at the same time they were misrepresenting God’s character, dishonoring His name, and polluting His sanctuary.

Abayudaaya tebaagondera okulabula. Baayiwala Katonda, era ne beerabira omukisa omukulu gwe baali balina ng'abakiikirira be. Emikisa gye baafuna te gyaleeta mukisa gwonna eri ensi. Obuganyulo bwonna bwe baalina baabukozesa okwetiinisa bo bokka. Baanyaga Katonda okuweereza kwe yalindiriranga okuva gye bo, era ne baanyaga bannabwe obukulembeze bw’eddiini n’ekyokulabirako ekitukuvu. Ng'abantu ab'ensi eyaliwo nga tekunnabaawo amataba, baagoberera buli kirowoozo ky’emitima gyabwe emibi. Bw’atyo ne bafuula ebintu ebitukuvu ng'ebizannyo, nga boogera nti, 'Yeekaalu ya Mukama, yeekaalu ya Mukama, ze zino' (Yeremiya 7:4), mu kiseera kye kimu nga balaga engeri Katonda gy’ali mu ngeri etali ntuufu, nga baswaza erinnya lye, era nga batyoboola ekifo kye ekitukuvu.

“The husbandmen who had been placed in charge of the Lord’s vineyard were untrue to their trust. The priests and teachers were not faithful instructors of the people. They did not keep before them the goodness and mercy of God and His claim to their love and service. These husbandmen sought their own glory. They desired to appropriate the fruits of the vineyard. It was their study to attract attention and homage to themselves.

Abalimi abaateekebwa okukuuma olusuku lwa Mukama olw’ezabbibu tebaatuukiriza obwesigwa obubaabawadde. Abasaserodooti n’abayigiriza tebaali abayigiriza abeesigwa b’abantu. Tebaalekanga mu maaso g’abantu obulungi n’okusaasira kwa Katonda, wadde eddembe lye ku kwagala kwabwe n’okuweereza kwabwe. Abalimi bano baanoonya ekitiibwa kyabwe bokka. Baayagala okweefunira ebibala eby’olusuku lw’ezabbibu. Kyebateekamu amaanyi kwe okuleetera abantu okubatunuulira bo bokka era okubassaamu ekitiibwa.

“The guilt of these leaders in Israel was not like the guilt of the ordinary sinner. These men stood under the most solemn obligation to God. They had pledged themselves to teach a ‘Thus saith the Lord’ and to bring strict obedience into their practical life. Instead of doing this they were perverting the Scriptures. They laid heavy burdens upon men, enforcing ceremonies that reached to every step in life. The people lived in continual unrest, for they could not fulfill the requirements laid down by the rabbis. As they saw the impossibility of keeping man-made commandments, they became careless in regard to the commandments of God.

Omusango gw’abakulembeze bano mu Isirayiri tegwali nga gw’omwonoonyi wa bulijjo. Abasajja bano baali balina obuvunaanyizibwa obw’ekitiibwa ennyo eri Katonda. Baali beeyamye okuyigiriza nti, ‘Bw’ayogera Mukama,’ era okuleeta obugondererwa obw’enkakafu mu bulamu bwabwe obwa buli lunaku. Wabula mu kifo ky’okukola bwe bityo baali bakyamiza Ebyawandiikibwa. Baateekanga ku bantu emigugu emizito, nga bawaliriza emikolo egyatuukanga ku buli kitundu ky’obulamu. Abantu baabeeranga mu kutabanguka okutaggwaawo, kubanga baali tebasobola kutuukiriza ebiragiro ebyateekebwawo abayigirizi b’amateeka. Bwe baalaba obutayinza kukuumanga amateeka agakoleddwa abantu, ne bafuuka abatafaayo ku biragiro bya Katonda.

“The Lord had instructed His people that He was the owner of the vineyard, and that all their possessions were given them in trust to be used for Him. But the priests and teachers did not perform the work of their sacred office as if they were handling the property of God. They were systematically robbing Him of the means and facilities entrusted to them for the advancement of His work. Their covetousness and greed caused them to be despised even by the heathen. Thus the Gentile world was given occasion to misinterpret the character of God and the laws of His kingdom.

Mukama yali abategeezezza abantu be nti ye nannyini olusuku lw’emizabbibu, era nti ebintu byabwe byonna byabawa mu bwesige, bibikozesebwe ku lulwe. Naye bakabona n’abayigiriza tebakola omulimu gw’obuweereza bwabwe obutukuvu nga bwe bandibadde bakolera ku bintu bya Katonda. Baali bamunyaga mu ngeri etereeze, ne bamuggyaako ensimbi n’ebikozesebwa ebyateekeddwa mu mikono gyabwe mu bwesige okwongera mu maaso omulimu gwe. Obwegomba bwabwe n’obululu bwabaleetera okunyoomebwa, wadde n’ab’amawanga abatamanyi Katonda. Bwe batyo ensi y’Ab’amawanga yaweebwa akakisa okutegeera mu bukyamu obuntu bwa Katonda n’amateeka g’obwakabaka bwe.

“With a father’s heart, God bore with His people. He pleaded with them by mercies given and mercies withdrawn. Patiently He set their sins before them, and in forbearance waited for their acknowledgment. Prophets and messengers were sent to urge God’s claim upon the husbandmen; but instead of being welcomed, they were treated as enemies. The husbandmen persecuted and killed them. God sent still other messengers, but they received the same treatment as the first, only that the husbandmen showed still more determined hatred.

Nga n’omutima gwa kitaawe, Katonda yagumiikiriza abantu be. Yababegayirira ng’ayita mu kisa kye kye yabagabira era ne bwe yakikomya. Mu bugumiikirize yabalaga ebibi byabwe, era mu kugumiikiriza n’alindirira okwemanya kwabwe. Bannabbi n’abatume baatumibwa okubajjukiza eddyo lya Katonda eri abalimi; naye mu kifo ky’okubaaniriza, babakolanga ng’abalabe. Abalimi ne babanyigirizza ne babatta. Katonda n’aatuma n’abalala, naye ne bakolwamu mu ngeri y’emu ng’abo abaasooka, okuggyako nti abalimi baalaga obukyayi obukakanyiziddwa okusinga.

“As a last resource, God sent His Son, saying, ‘They will reverence My Son.’ But their resistance had made them vindictive, and they said among themselves, ‘This is the heir; come, let us kill Him, and let us seize on His inheritance.’ We shall then be left to enjoy the vineyard, and to do as we please with the fruit.

Ng'ekisembayo, Katonda n'atuma Omwana we, ng'agamba nti, 'Baalikutya Omwana wange.' Naye obujeemu bwabwe bwabafuula abakambwe, ne boogera bokka bokka nti, 'Ono ye musika; mujje tumutte, tusikire obusika bwe.' Olwo ne tusigala twesanyukire mu nnimiro y'emizabbibu, era tukole ku bibala byayo nga bwe twagala.

“The Jewish rulers did not love God; therefore they cut themselves away from Him, and rejected all His overtures for a just settlement. Christ, the Beloved of God, came to assert the claims of the Owner of the vineyard; but the husbandmen treated Him with marked contempt, saying, We will not have this man to rule over us. They envied Christ’s beauty of character. His manner of teaching was far superior to theirs, and they dreaded His success. He remonstrated with them, unveiling their hypocrisy, and showing them the sure results of their course of action. This stirred them to madness. They smarted under the rebukes they could not silence. They hated the high standard of righteousness which Christ continually presented. They saw that His teaching was placing them where their selfishness would be uncloaked, and they determined to kill Him. They hated His example of truthfulness and piety and the elevated spirituality revealed in all He did. His whole life was a reproof to their selfishness, and when the final test came, the test which meant obedience unto eternal life or disobedience unto eternal death, they rejected the Holy One of Israel. When they were asked to choose between Christ and Barabbas, they cried out, ‘Release unto us Barabbas!’ Luke 23:18. And when Pilate asked, ‘What shall I do then with Jesus?’ they cried fiercely, ‘Let Him be crucified.’ Matthew 27:22. ‘Shall I crucify your King?’ Pilate asked, and from the priests and rulers came the answer, ‘We have no king but Caesar.’ John 19:15. When Pilate washed his hands, saying, ‘I am innocent of the blood of this just person,’ the priests joined with the ignorant mob in declaring passionately, ‘His blood be on us, and on our children.’ Matthew 27:24, 25.

Abakulembeze b’Abayudaaya tebaamwagala Katonda; kyebaava ne beesalako ku ye, ne bagaana ebiteeso bye byonna eby’okutuuka ku nsalawo ey’obwenkanya. Kristo, Omuganzi wa Katonda, yajja okubanja eddembe lya Nnyini nnimiro y’emizabbibu; naye abalimi ne bamunyooma nnyo, nga bagamba nti, ‘Tetuwaagala omusajja ono atufugire.’ Baayalira obulungi bw’enneyisa ya Kristo. Engeri gye yayigiriza yali egulumivu nnyo okusinga eyaabwe, ne batya obuwanguzi bwe. Yabalabula, n’abakkulula okwefuula kwabwe, era n’abalaga ebivuddeko eby’ekakasa eby’engeri zaabwe. Kino kyabayingiza mu busungu n’obusirusiru. Ne babonabona olw’okunenya kwe tebaayinza kusirizawo. Baakyawa omutindo ogw’awaggulu og’obutuukirivu Kristo gwe yali ayimiriza bulijjo. Baalaba nti okuyigiriza kwe kwabateeka mu kifo we okwegenderera ebyabwe bennyini kwandivumbulibwa, ne basalawo okumutta. Baakyawa ekyokulabirako kye eky’obutuufu n’obutukuvu n’omwoyo ogw’awaggulu ogwalabikira mu byonna bye yakola. Obulamu bwe bwonna bwali kunenya okwegenderera ebyabwe bennyini, era bwe wajja okugezebwa okw’enkomerero, okugezebwa okwategeeza okugondera okutwala mu bulamu obutaggwaawo oba obujeemu obutwala mu kufa okutaggwaawo, ne bagaana Omutukuvu wa Isirayiri. Bwe baalagirwa okusalawo wakati wa Kristo ne Barabbas, ne baakaaba nti, ‘Tusumululire Barabbas!’ Lukka 23:18. Era Pilato bwe yababuuza nti, ‘Kale naakole ki ne Yesu?’ ne baakaaba mu bukambwe nti, ‘Amusalibwe.’ Matayo 27:22. ‘Nsibe ku musaalaba Kabaka wammwe?’ Pilato n’ababuuza, ne okuva eri bakabona n’abakulembeze ne muvaamu okuddamu nti, ‘Tetulina kabaka wabula Keezaali.’ Yokaana 19:15. Bwe Pilato yanaaza engalo ze, ng’agamba nti, ‘Siriiko musango ku musaayi gw’oyo omutuukirivu,’ bakabona ne beegatta n’ekibinja eky’obutamanyi ne boogera mu bukambwe nti, ‘Musaayi gwe gube ku ffe, ne ku baana baffe.’ Matayo 27:24, 25.

“Thus the Jewish leaders made their choice. Their decision was registered in the book which John saw in the hand of Him that sat upon the throne, the book which no man could open. In all its vindictiveness this decision will appear before them in the day when this book is unsealed by the Lion of the tribe of Judah.

Mu ngeri eyo abakulembeze b’Abayudaaya ne bakola okusalawo kwabwe. Okusalawo kwabwe kwawandiikibwa mu kitabo Yokaana kye yalaba mu mukono gw’Oyo eyali atudde ku ntebe ey’obwakabaka, ekitabo kye tewali muntu asobola kukiggulawo. Nga kirimu obukambwe bwakyo bwonna, okusalawo kuno kunaabalabikira mu maaso ku lunaku lwe Empologoma ey’omu kika kya Yuda eriggyawo eminyiriri ku kitabo kino.

“The Jewish people cherished the idea that they were the favorites of heaven, and that they were always to be exalted as the church of God. They were the children of Abraham, they declared, and so firm did the foundation of their prosperity seem to them that they defied earth and heaven to dispossess them of their rights. But by lives of unfaithfulness they were preparing for the condemnation of heaven and for separation from God.

Abayudaaya baali bakwatidde ddala ku ndowooza nti be baganzi b’eggulu, era nti nga Ekkanisa ya Katonda bandibadde bulijjo batuusibwa mu kitiibwa. Baagamba nti baana ba Ibulayimu, era emusingi gw’obuwanguzi bwabwe ne gulabika gyebali ng’enkakafu nnyo okutuusa ne basoomooza ensi n’eggulu okubaggya ku ddembe lyabwe. Naye olw’obulamu obutaba beesigwa, baali beetegekera okusalirwa omusango w’eggulu era okwawukana ne Katonda.

“In the parable of the vineyard, after Christ had portrayed before the priests their crowning act of wickedness, He put to them the question, ‘When the Lord therefore of the vineyard cometh, what will he do unto those husbandmen?’ The priests had been following the narrative with deep interest, and without considering the relation of the subject to themselves they joined with the people in answering, ‘He will miserably destroy those wicked men, and will let out His vineyard unto other husbandmen, which shall render Him the fruits in their seasons.’

Mu nfumo ey’ennimiro y’emizabbibu, oluvannyuma lwa Kristo okulaga mu maaso g’abakabona ekikolwa kyabwe eky’obubi ekisukkiridde, yababuuza nti, ‘Awo Mukama w’ennimiro y’emizabbibu bw’ajja, anaakola atya eri abo abalimi?’ Bakabona baali bagoberera enfumo eno nga bawuliriza nnyo, era nga tebalowooza ku ngeri gye kyabakwata bo, ne beegatta n’abantu mu kuddamu nti, ‘Anazikiriza nnyo abo bantu ababi, era anapangisa ennimiro ye y’emizabbibu eri abalimi abalala, abalimuwa ebibala byagyo mu biseera byagyo.’

“Unwittingly they had pronounced their own doom. Jesus looked upon them, and under His searching gaze they knew that He read the secrets of their hearts. His divinity flashed out before them with unmistakable power. They saw in the husbandmen a picture of themselves, and they involuntarily exclaimed, ‘God forbid!’

Nga tebamanyi, baali beesalidde bo bennyini omusango ogw’okuzikirira. Yesu n’abatunuulira, era mu mutunuulire gwe ogunoonya baategeera nti asomye ebyama by’emitima gyabwe. Obwa Katonda bwe ne bwaka mu maaso gaabwe n’amaanyi agatali kabuusabuusa. Ne balaba mu balimi ekifaananyi kyabwe bennyini, ne bakaabira waggulu nga tebalowooze nti, ‘Katonda akikeme!’

“Solemnly and regretfully Christ asked, ‘Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner; this is the Lord’s doing, and it is marvelous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken; but on whomsoever it shall fall, it will grind him to powder.’

"Mu bukakafu era n'ennaku, Kristo n'ababuuza nti, 'Temusomanga mu Ebyawandiikibwa nti, Ejjinja abaazimba bwe beegaana, we lyafuukira omutwe gw'oku nsonda; kino kyava eri Mukama, kye ky'ekitalo mu maaso gaffe? Kyenvudde mbagamba nti, obwakabaka bwa Katonda bunaabaggibwako, ne buweerwa eggwanga eririsa ebibala byabwo. Naye akuba ejjinja eryo anamenyeka; naye erigwa ku muntu erimunyunyutulula.'"

“Christ would have averted the doom of the Jewish nation if the people had received Him. But envy and jealousy made them implacable. They determined that they would not receive Jesus of Nazareth as the Messiah. They rejected the Light of the world, and thenceforth their lives were surrounded with darkness as the darkness of midnight. The doom foretold came upon the Jewish nation. Their own fierce passions, uncontrolled, wrought their ruin. In their blind rage they destroyed one another. Their rebellious, stubborn pride brought upon them the wrath of their Roman conquerors. Jerusalem was destroyed, the temple laid in ruins, and its site plowed like a field. The children of Judah perished by the most horrible forms of death. Millions were sold, to serve as bondmen in heathen lands.

Kristo yandibadde aziyizza okuzikirira kwa ggwanga ly’Abayudaaya singa abantu baamuwaniriza. Naye obuggya n’obuggwanyi ne bibafuula ab’emitima egikakannye. Ne basalawo nti tebagenda kuwaniriza Yesu Omunazaaleesi nga Masiya. Ne bagaanira ddala Omusana gw’ensi, era okuva olwo obulamu bwabwe ne buzingizibwa ekizikiza ng’ekizikiza kya ttumbi ly’ekiro. Ekibonerezo ekyategeezebwa edda ne kigwa ku ggwanga ly’Abayudaaya. Obusungu bwabwe obw’amaanyi, nga tebukontorolebwa, ne bubazikiriza. Mu busungu bwabwe obutalaba ne bazikiragana. Ekkajjo lyabwe ery’okujeema n’obukakanyavu ne libaleetera obusungu bw’abawanguzi baabwe Abaloma. Yerusaalemi n’ezikirizibwa, yeekaalu ne yasigala mu bisigalira, era ekifo kyayo ne kyalimibwa ng’ennimiro. Abaana ba Yuda ne bafiira mu ngeri ez’entiisa ennyo ez’okufa. Abantu emiriyooni ne bagulibwa, okubeera baddu mu nsi z’Abapagani.

“As a people the Jews had failed of fulfilling God’s purpose, and the vineyard was taken from them. The privileges they had abused, the work they had slighted, was entrusted to others.

Ng’eggwanga, Abayudaaya baalemwa okutuukiriza ekigendererwa kya Katonda, era olugya lw’emizabbibu lwabaggyibwako. Emikisa gye baakozesa bubi, n’omulimu gwe baanyooma, byakwasibwa mu mikono gy’abalala.

“The parable of the vineyard applies not alone to the Jewish nation. It has a lesson for us. The church in this generation has been endowed by God with great privileges and blessings, and He expects corresponding returns.” Christ’s Object Lessons. 284–296.

"Olugero olw’ennimiro y’emizabbibu tekukwata ku ggwanga ly’Abayudaaya lwokka. Lulina eky’okutuyigiriza. Ekkanisa mu mulembe guno eweereddwa Katonda obuyinza obw’enjawulo n’emikisa eminene, era asuubira ebibala ebikwatagana nabyo." Christ's Object Lessons. 284-296.

The book of Joel identifies the history of the latter rain at the end of the world. The latter rain is God’s final warning message of the third angel of Revelation fourteen. Although the latter rain represents the message of the third angel, it also represents the communication process between Divinity and humanity as symbolized by Zechariah’s golden oil, the early and latter rains, the fire from the altar and other representations. The latter rain is not only a message, and the communication process between God and man, but it is also the only sanctified “methodology” of Bible study sustained in God’s Word. That methodology is Isaiah’s “line upon line” found in chapter twenty-eight.

Ekitabo kya Yoweeri kiraga ebyafaayo by’enkuba ey’oluvannyuma mu nkomerero y’ensi. Enkuba ey’oluvannyuma ye bubaka bwa Katonda obw’okulabula obusembayo, obwa malayika owasatu mu kitabo ky’Okubikkulirwa, omutwe ogw’ekkumi n’ena. Newankubadde enkuba ey’oluvannyuma ekiikirira obubaka bwa malayika owasatu, era n’ekiikirira engeri y’okwogeragana wakati wa Katonda n’abantu, nga kirabikiddwa mu ‘mafuta ga zaabu’ ga Zekaliya, enkuba ey’olubereberye n’ey’oluvannyuma, omuliro okuva ku kyoto, n’ebifaananyi ebirala. Enkuba ey’oluvannyuma si bubaka bwokka; era si nkola yokka y’okwogeragana wakati wa Katonda n’omuntu; wabula era ye nkola yokka eyatukuzibwa ey’okwiga Bayibuli, eyesigamiziddwa mu Kigambo kya Katonda. Eyo nkola ye Isaaya ‘olunyiriri ku luyiriri’ esangibwa mu mutwe ogw’amakumi abiri mu munaana.

At the beginning of ancient and also modern Israel, God, “the husbandman” brought Israel “from the wilderness.” Whether the captivity of four hundred and thirty years captivity in Egypt or the captivity of the Dark Ages from 538 unto 1798, Israel was taken out of “the wilderness,” for a “wilderness” is a symbol of slavery and captivity. Whether ancient literal Israel or modern spiritual Israel God delivered them out of a wilderness captivity and “established” them “as His own chosen possession, the Lord’s vineyard” called to be priests and princes who “were committed” with the privilege of representing “the oracles of God.” The “oracles” for ancient Israel being the Law and to modern Israel being both the Law and the prophecies.

Ku ntandikwa ya Isirayiri ey’edda era n’ey’omu biro bino, Katonda, "omusizi," yaggya Isirayiri okuva "mu ddungu." Obanga obuddu bw’emyaka 430 e Misiri oba obunyigirizibwa bw’ekiseera ky’ekizikiza okuva mu 538 okutuuka mu 1798, Isirayiri yaggyibwa mu "ddungu," kubanga "ddungu" kiba ekifaananyi ky’obuddu n’okutwalibwa mu buwaŋŋanguse. Obanga Isirayiri w’edda ow’omubiri oba Isirayiri w’omu biro bino ow’omwoyo, Katonda yabalokola n’abaggya mu buddu obw’eddungu era "n’abassaawo" "nga obugagga bwe obw’alondeddwa, ennimiro ya Mukama ey’emizabbibu," abayitibwa okubeera bakabona n’abalangira, "abaasigibwa" omukisa n’obuvunaanyizibwa obw’okuyimiririra "ebigambo bya Katonda." "Ebigambo" ku Isirayiri ey’edda byali Amateeka, ate ku Isirayiri ey’omu biro bino byali Amateeka wamu n’obunnabbi.

“God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth.” Testimonies, volume 5, 455.

Katonda ayise Ekkanisa ye mu nnaku zino, nga bwe yayita Isirayiri ey’edda, okuyimirira ng’ekitangaala mu nsi. Ng’akozesezza ekisala eky’amaanyi eky’amazima—obubaka bw’omumalayika w’olubereberye, ow’okubiri n’ow’okusatu—abayawudde okuva mu makanisa ne mu nsi, okubaleetera okusemberera awatukuvu gy’ali. Abafuuse abakuumi b’amateeka ge era abateekako obuvunaanyizibwa bw’amazima amanene g’obunnabbi ag’ekiseera kino. Ng’ebyawandiikibwa ebitukuvu ebiweebwa Isirayiri ey’edda, bino bye buvunaanyizibwa obutukuvu obyetaaga okutegeezebwa eri ensi. Abamalayika abasatu ab’Okubikkulirwa 14 bayimiririra abantu abakkiriza omusana gw’obubaka bwa Katonda era ne bagenda ng’ababaka be okulangirira okulabula mu bwanvu ne mu bugazi bw’ensi. Obujulirwa, Voliyumu 5, 455.

Modern Israel was ordained to proclaim the loud cry of the third angel under the power of the latter rain, while manifesting the character of Christ in their personal experience under the power of the Holy Spirit. The loud cry of the third angel is fulfilled during the outpouring of the latter rain, during a time when a false peace and safety latter rain message is being promoted by a class of men who are drunken with the wine of Babylon. These are Isaiah’s drunkards of Ephraim and Joel’s drinkers of wine who have the new wine cut off from their mouths. Those receiving the true latter rain message are represented by Daniel, Mishael, Hananiah and Azariah who rejected the Babylonian food for heavenly fare. These are the one hundred and forty-four thousand who sing the song of Moses and the Lamb, but also of the vineyard, for the vineyard parable was fulfilled in the history of Moses in the beginning of ancient Israel’s covenant relationship, and it was fulfilled again at the end of ancient Israel’s covenant relationship in the history of the Lamb.

Isirayiri ey’omu biro bino yalondebwa okulangirira okukaaba okunene kw’obubaka bw’omulayika ow’okusatu mu buyinza bw’enkuba ey’oluvannyuma, nga balaga empisa za Kristo mu bumanyirivu bwabwe ku muntu ku muntu mu buyinza bwa Mwoyo Omutukuvu. Okukaaba okunene kw’obubaka bw’omulayika ow’okusatu kutuukirizibwa mu kiseera ky’okufukibwa kw’enkuba ey’oluvannyuma, mu biro we wabaawo obutumbulwa bw’obubaka bw’enkuba ey’oluvannyuma obw’obulimba obw’emirembe n’obutebenkevu obutumbulwa ekibinja ky’abasajja abaatamiiridde envinyo ya Babulooni. Bano be batamiivu b’Efulayimu ba Isaaya n’abanywa wayini ba Yoweeri, abaasalibwako envinyo empya okuva mu kamwa kaabwe. Abo abakkiriza obubaka obutuufu bw’enkuba ey’oluvannyuma bayimiririrwa Danyeri, Misaeri, Kananaya ne Azaliya, abagaana emmere eya Babulooni ne balondawo eya ggulu. Bano be emitwalo kkumi n’ena n’enkumi nnya abayimba oluyimba lwa Musa n’Omwana gw’Endiga, era n’oluyimba lw’ennimiro y’emizabbibu; kubanga enfumo ey’ennimiro y’emizabbibu yatuukirizibwa mu byafaayo bya Musa ku ntandikwa y’omukago gwa Isirayiri ey’edda, era ne yatuukirizibwa nate ku nkomerero y’omukago gwa Isirayiri ey’edda mu byafaayo by’Omwana gw’Endiga.

The song of the vineyard concludes with a former covenant people being passed by when a new covenant people are being married to the Lord. The Lord passed by those who died in the forty-year wilderness wandering and entered into covenant with Joshua at the very same time he was divorcing those who would die. The Lord was divorcing ancient Israel at the very same time He was marrying the Christian church. The alpha or beginning history is represented by Moses and the omega is represented by the Lamb. The history they both represent is the history of the vineyard parable, thus Isaiah’s song of the vineyard is John the Revelator’s song of Moses and the Lamb.

Oluyimba olw’ennimiro y’emizabbibu luggwaamu nga abantu b’endagaano eyasooka bayitibwako, ng’abantu b’endagaano empya bafumbirwa Mukama. Mukama yayitako abo abaafa mu kutambulatambula mu ddungu okumala emyaka amakumi ana, era mu kiseera kye kimu ddala n’ayingira mu ndagaano ne Yoswa, nga bwe yali ayawukana mu bufumbo n’abo abaali ba kufa. Mu kiseera kye kimu ddala, Mukama yali ayawukana mu bufumbo n’Isirayiri ya kale ng’awasa Ekkanisa ya Kikristaayo. Musa akiikirira entandikwa (Alufa), ate Omwana gw’Endiga akiikirira enkomerero (Omega). Ebyafaayo byombi bye bakiikirira bye by’olugero lw’ennimiro y’emizabbibu; noolwekyo oluyimba lwa Isaaya olw’ennimiro y’emizabbibu lye luyimba lwa Yokaana Omubikkulizi olw’a Musa n’Omwana gw’Endiga.

We will continue these thoughts in the next article.

Tujja okwongera ku birowoozo bino mu kiwandiiko ekiddako.

“These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.

Gano si bigambo bya Sister White, wabula bigambo bya Mukama, era omubaka we abimpadde mbibawa. Katonda abayita obutakyakola mu ngeri ejjekanya naye. Obulagirizi bungi bwaweereddwa ku nsonga y’abantu abeeyita Abakristaayo nga balaga empisa za Sitaani, nga mu mwoyo, mu kigambo ne mu bikolwa baziyiza okweyongera kw’amazima, era ddala ddala bagoberera ekkubo Sitaani gy’abakulembera. Mu bukakanyavu bw’emitima gyabwe bakutte obuyinza obutali bubwe mu ngeri yonna, era obutebaalina kukozesa. Omuyigiriza Omukulu agamba nti, ‘Ndikisuula wansi, ndikisuula wansi, ndikisuula wansi.’ Abantu bagamba e Battle Creek nti, ‘Ekkalu ya Mukama, ekkalu ya Mukama ffe,’ naye bakozesa omuliro ogwa bulijjo. Emitima gyabwe tegyafuuse mpulire era tegyegonze olw’ekisa kya Katonda. Manuscript Releases, volume 13, 222.

“The patience of God has an object, but you are defeating it. He is allowing a state of things to come that you would fain see counteracted by and by, but it will be too late. God commanded Elijah to anoint the cruel and deceitful Hazael king over Syria, that he might be a scourge to idolatrous Israel. Who knows whether God will not give you up to the deceptions you love? Who knows but that the preachers who are faithful, firm, and true may be the last who shall offer the gospel of peace to our unthankful churches? It may be that the destroyers are already training under the hand of Satan and only wait the departure of a few more standard-bearers to take their places, and with the voice of the false prophet cry, ‘Peace, peace,’ when the Lord hath not spoken peace. I seldom weep, but now I find my eyes blinded with tears; they are falling upon my paper as I write. It may be that erelong all prophesyings among us will be at an end, and the voice which has stirred the people may no longer disturb their carnal slumbers.

Okugumiikiriza kwa Katonda kulina ekigendererwa, naye mmwe mukukiziyiza. Akkiriza embeera ezimu okutuuka, mwe mwandiyagadde nnyo mu bbanga ttono okulaba nga ziziyizibwa, naye olwo kinaaba nga kya buvuddeko. Katonda yalagira Eriya okusiiga amafuta ku Hazaeri omukambwe era omulimba okuba kabaka wa Siriya, alyoke abe ekibonerezo eri Isirayiri eyasinzanga ebifaananyi. Ani amanyi oba Katonda tajjakubawaayo mu bulimba bwe mwagala? Ani amanyi oba ababuulizi abeesigwa, abenywevu era ab’amazima be bayinza okubeera ab’enkomerero abajja okubuulira enjiri ey’emirembe eri makanisa gaffe agatamwebaza? Kiyinzika nti abazikiriza batendekebwa dda wansi w’omukono gwa Sitaani, era balindiriddeko okuvaawo kw’abatwala bbendera abatono abalala balyoke batwale ebifo byabwe, ne mu ddoboozi ly’ennabi ow’obulimba baleekaanire nti, ‘Emirembe, emirembe,’ ate Mukama nga tayogedde mirembe. Sikaba bungi, naye kaakano nsanze amaaso gange gazibiddwa amaziga; gatonnya ku papula yange nga mpandiika. Kiyinzika nti mu bbanga ttono obunnabbi bwonna mu ffe bunakoma, n’eddoboozi eryazuukusa abantu liyinza obutakyongera kubatabula mu tulo twabwe tw’ennyama.

“When God shall work His strange work on the earth, when holy hands bear the ark no longer, woe will be upon the people. Oh, that thou hadst known, even thou, in this thy day, the things that belong unto thy peace! Oh, that our people may, as did Nineveh, repent with all their might and believe with all their heart, that God may turn away His fierce anger from them.” Testimonies, volume 5, 77.

Bwe Katonda alikola omulimu gwe ogw'ekyewuunyo ku nsi, ate bwe emikono emitukuvu tegikyasitula essanduuko ey’endagaano, akabi kaliba ku bantu. Ayi, singa weyamanyiridde, naawe, mu lunaku lwo luno, ebireetera emirembe gyo! Ayi, singa abantu baffe, nga Ninive bwe yakola, bannenye n’amaanyi gaabwe gonna era bakkirize n’omutima gwabwe gwonna, kiryoke Katonda aggyeko ku bo obusungu bwe obw’amaanyi. Obujulizi, ekitundu 5, omuko 77.

“If you indulge stubbornness of heart, and through pride and self-righteousness do not confess your faults, you will be left subject to Satan’s temptations. If when the Lord reveals your errors you do not repent or make confession, his providence will bring you over the ground again and again. You will be left to make mistakes of a similar character, you will continue to lack wisdom, and will call sin righteousness, and righteousness sin. The multitude of deceptions that will prevail in these last days will encircle you, and you will change leaders, and not know that you have done so.” Review and Herald, December 16, 1890.

Bwe wekkiriza obukakanyavu bw’omutima, era olw’okwenyumiriza n’okweesiga obutuukirivu bwo ne toyeeyatula ensobi zo, olirekerwa mu kukemebwa kwa Sitaani. Bwe Mukama akubikkulira ensobi zo ne tokyuka newaakubadde okwatula, okulabirira kwe kujja kukuzza ku nsonga ezo nate nate. Olirekerwa okukola ensobi ez’ekika kye kimu, oneeyongera okubula magezi, era ojja okuyita ekibi obutuukirivu, n’obutuukirivu okukiita ekibi. Obulimba obungi obunaasinga amaanyi mu nnaku zino ez’enkomerero bujja okukwetooloola, era ojja okukyusa omukulembeze, nga tomanyi nti okoze bw’otyo. Review and Herald, Desemba 16, 1890.