The burden of the valley of vision. What aileth thee now, that thou art wholly gone up to the housetops? Thou that art full of stirs, a tumultuous city, a joyous city: thy slain men are not slain with the sword, nor dead in battle. All thy rulers are fled together, they are bound by the archers: all that are found in thee are bound together, which have fled from far. Therefore said I, Look away from me; I will weep bitterly, labour not to comfort me, because of the spoiling of the daughter of my people. For it is a day of trouble, and of treading down, and of perplexity by the Lord God of hosts in the valley of vision, breaking down the walls, and of crying to the mountains. Isaiah 22:1–5.
Obubaka obuzito bw’ekiwonvu ky’okwolesebwa. Kiki ekikukosezza kaakano, okutuusa n’okwambuka ddala ku amaddenga g’ennyumba? Ggwe ojjudde obutabanguko, ekibuga eky’akalakaasa, ekibuga eky’essanyu: abattiddwa bo tebattiddwa n’ekitala, so tebaafiira mu lutalo. Abakulembeze bo bonna badduse wamu; basibiddwa abalasi b’emisaale; bonna abazuuliddwa mu ggwe basibiddwa wamu, abo abaadduse okuva ewala. Kyenvudde njogera nti, Mundekeko; nja kukaaba nnyo nnyo; temugezaako okungumya, olw’okunyagibwa kwa muwala w’abantu bange. Kubanga lino lunaku lw’okubonaabona, n’okukandazibwa, n’okubuusabuusa okuva eri Mukama Katonda ow’eggye mu kiwonvu ky’okwolesebwa, okumenyawo amakomera, era n’okukaabirira ku nsozi. Isaaya 22:1-5.
In the book of Isaiah, the word “burden” is found eighteen times. Eleven of those references are directly identifying prophecies of doom, and the other seven references refer to a burden as something that is carried upon the shoulder. Only one of the references translated as “burden” represents something that is carried on the shoulder and is also a prophecy of doom. I intend to address that one reference that is the Hebrew word identifying something that is carried, but is also a prophecy of doom, so I am identifying the distinction from the start, though we will not return to these facts until later.
Mu kitabo kya Isaaya, ekigambo “omugugu” kisangibwa emirundi kkumi n’omunaana. Ku ebyo, kkumi n’emu bimanyisa butereevu obunnabbi bw’okuzikirira, ate ebisigaddeyo musanvu bikwata ku mugugu nga ekintu ekitikkibwa ku bibegabega. Waliwo kimu kyokka ku bigambo ebyo ebyavvuunulwa nga “omugugu” ekiraga ekintu ekitikkibwa ku bibegabega era ate nga kye kimu ne kiba obunnabbi bw’okuzikirira. Njetegekedde okwogerako ku kyo ekimu ekyo, ekigambo ky’Olwebbulaniya ekiraga ekintu ekitikkibwa naye era nga kiraga obunnabbi bw’okuzikirira; kyenvudde ntegeeza enjawulo eno okuva ku ntandikwa, newankubadde tetujja kuddayo ku nsonga zino okutuusa oluvannyuma.
The chapter is not vague about the definition of the “valley of vision” for it is identified as the “City of David” and also as “Jerusalem.” The valley of vision is a reference to Laodicean Adventism during the history of the last six verses of Daniel eleven. Isaiah set the context for this doom with the history represented in chapter twenty by describing the progressive conquering of the world by the Assyrian king who had sent a military leader named Tartan to capture a city in Egypt called Ashdod.
Essuula eno tebuusabuusanya ku kitegeeza kya “ekiwonvu eky’ekyolesebwa,” kubanga kimanyiddwa nti kye “Ekibuga kya Dawudi” era ne “Yerusaalemi.” Ekiwonvu eky’ekyolesebwa kiyimirira Obwadiventisti obwa Lawodikiya mu byafaayo ebyogerwako mu emitundu omukaaga egy’enkomerero egy’Essuula 11 mu Danyeri. Isaaya yateekawo omulamwa w’ekibonerezo kino ng’akozesa ebyafaayo ebyalambikibwa mu Ssuula amakumi abiri, bw’ayanjula engeri kabaka w’e Asuli gye yayongeranga okuwangula ensi, nga yali atumye omuduumizi w’eggye ayitibwa Tartan okuwamba ekibuga mu Misiri ekyitibwa Asidodi.
The Sunday law is identified in Daniel eleven verse forty-one and it identifies three groups that “escape” the hand of the papacy at the Sunday law.
Etteeka lya Ssande liragibwa mu Danyeri essuula ey'ekkumi n'emu, olunyiriri olw'amakumi ana mu gumu, era wategeezebwa nti waliwo bibinja bisatu ebina "okusimattuka" omukono gw'obwa Papa mu kiseera ky'etteeka lya Ssande.
In the year that Tartan came unto Ashdod, (when Sargon the king of Assyria sent him,) and fought against Ashdod, and took it; At the same time spake the Lord by Isaiah the son of Amoz, saying, Go and loose the sackcloth from off thy loins, and put off thy shoe from thy foot. And he did so, walking naked and barefoot. And the Lord said, Like as my servant Isaiah hath walked naked and barefoot three years for a sign and wonder upon Egypt and upon Ethiopia; So shall the king of Assyria lead away the Egyptians prisoners, and the Ethiopians captives, young and old, naked and barefoot, even with their buttocks uncovered, to the shame of Egypt. And they shall be afraid and ashamed of Ethiopia their expectation, and of Egypt their glory. And the inhabitant of this isle shall say in that day, Behold, such is our expectation, whither we flee for help to be delivered from the king of Assyria: and how shall we escape? Isaiah 20:1–6.
Mu mwaka Tartan lwe yajja e Ashdod, (Sargon kabaka w’Obwasuliya bwe yamusindika,) n’alwana ne Ashdod n’agiwamba; Mu kiseera kye kimu Mukama n’ayogera ng’ayita mu Isaaya, mutabani wa Amozi, ng’agamba, Genda, oggyewo olugoye olw’ebbibbi ku kiwato kyo, era oggyeko engatto ku bigere byo. N’akikola bw’atyo, n’atambulira bwereere era nga tayambadde ngatto. Mukama n’agamba nti, Nga omuddu wange Isaaya abadde atambulira bwereere era nga tayambadde ngatto okumala emyaka esatu ng’akabonero n’ekyewuunyo eri Misiri n’eri Esiyopya; bwe kityo kabaka w’Obwasuliya alitwala Abamisiri ng’abasibe, n’Abesiyopya ng’abaawambiddwa, abato n’abakadde, bwereere era nga tebayambadde ngatto, nga n’ebibuno byabwe byolesebwa, okulwaza Misiri ensonyi. Era balitya ne bakwasebwa ensonyi olw’Esiyopya gye baasaliramu essuubi, ne Misiri ekitiibwa kyabwe. Era omutuuze w’ekizinga kino aligamba ku lunaku olwo, Laba, buno bwe bwebadde essuubi lyaffe, gye twaddukiranga okufuna obuyambi okununulwa okuva mu mukono gwa kabaka w’Obwasuliya: era tunaawonya tutya? Isaaya 20:1-6.
The question raised by the inhabitants of the isle is how do they escape from the king of Assyria, which is also represented as the king of the north in Daniel eleven.
Ekibuuzo abatuuze b’ekizinga baleese kye kino: baponyoka batya okuva eri kabaka w’Asuliya, era ayimiririzibwa ng’omukabaka w’obukiikakkono mu Danyeri kkumi n’emu.
He [the king of the north] shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.
Ye [kabaka ow’obukiikakkono] era anayingira mu nsi entukuvu, n’ensi nnyingi zijja kugwa; naye bino bijja okusimattuka mu mukono gwe, Edomu ne Mowaabu n’ekitundu ekikulu eky’abaana ba Amoni. Danyeri 11:41.
In this verse the Sunday law in the United States is identified, and there are some subtle nuances in Daniel’s passage that are worth considering. There are three verses in a row in Daniel eleven verse forty to forty-three that all identify “countries.” In verse forty the countries representing the former Soviet Union were swept away by the papacy and the United States in 1989. Modern historians confirm this fact.
Mu lunnyiriri luno, etteeka erya Ssande mu Amerika lyeeyolekedwamu, era waliwo obutono obw’enjawulo mu kitundu kya Danyeri obusaanira okwegendererezebwa. Waliwo ebinnyiriri bisatu ebiddiranye mu Danyeri ekkumi n’emu, okuva ku lunnyiriri amakumi ana okutuuka ku amakumi ana mu ssatu, ebyonna ebirambulula “amawanga.” Mu lunnyiriri amakumi ana, amawanga agakiikirira Soviet Union ey’edda gaasangulibwa Obwa Papa n’Amerika mu 1989. Abawandiisi b’ebyafaayo ab’omu kiseera kino bakakasa ensonga eno.
Then in verse forty-two we find the word “countries” representing all the countries of planet earth, as the king of the north (the papacy) captures Egypt, representing the entire world. That is one of the nuances. The other of the two nuances I am referring to in the three verses involve the word “escape” in verse forty-one and then again in verse forty-two. They are two different Hebrew words, though both are translated as “escape.” The Hebrew word translated as “escape” in verse forty-two means finding no deliverance, for when the “ten kings” representing the United Nations agree to give their one-world government over to the control of the papal beast, there is no escape—no deliverance.
Ate mu olunnyiriri amakumi ana mu bbiri tusangamu ekigambo “amawanga” ekiyimirira amawanga gonna ag’ensi yonna, nga kabaka ow’obukiikakkono (obukulembeze bwa Paapa) awamba Misiri, nga nayo eyimirira ensi yonna. Ekyo kye kimu ku eby’enjawulo. Eky’okubiri ku eby’enjawulo bye njogerako mu nnyiriri ssatu zino kikwata ku kigambo “okuponyawo” mu olunnyiriri amakumi ana mu emu era nate mu amakumi ana mu bbiri. Biri bigambo bibiri eby’Olwebbulaniya ebitali bimu, newankubadde byombi bitapulwamu nga “okuponyawo.” Ekigambo ky’Olwebbulaniya ekitapuliddwa nga “okuponyawo” mu olunnyiriri amakumi ana mu bbiri kitegeeza nti tewabaawo kununulibwa, kubanga bwe “bakabaka kkumi” abakiimira ekibiina ky’Mawanga Amagatte bakkiriziganya okuwa gavumenti y’ensi emu mu buyinza bw’ekisolo kya Paapa, tewali kuponyawo—tewali kununulwa.
And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:12–17.
Amayembe kkumi ge walaba, ago ge bakabaka kkumi, abatannaba kufuna bwakabaka; naye banaafuna obuyinza ng’abakabaka okumala essaawa emu wamu n’ensolo. Abo balina endowooza emu, era banaawa ensolo obuyinza bwabwe n’amaanyi gaabwe. Abo balwana n’Omwana gw’endiga, naye Omwana gw’endiga alibawangula, kubanga ye Mukama wa bakama, era Kabaka wa bakabaka; era abali naye be bayitibwa, era abalondebwa, era abeesigwa. Era n’antegeeza nti, Amazzi ge walaba, mwe atudde omwenzi, ge bantu, n’obufuuwe, n’amawanga, n’ennimi. N’amayembe kkumi ge walaba ku nsolo, ago galikyawa omwenzi, ne gamufuula amazeewo era bwereere, ne galya ennyama ze, ne gamwokya mu muliro. Kubanga Katonda ateeka mu mitima gyabwe okutuukiriza okwagala kwe, ne bakkiriziganya, ne bawa obwakabaka bwabwe eri ensolo, okutuusa ebigambo bya Katonda lwe binaatuukirira. Okubikkulirwa 17:12-17.
These “ten kings” are referenced repeatedly in God’s word and in the story of Elijah, Ahab, the king of Israel was the head of ten tribes, and he was married to Jezebel. Jezebel is the papacy at the end of the world, Elijah is the messengers of the third angel’s message and Ahab is the head of a ten-king alliance. Ahab represents the United States as the leader of the United Nations during the prophetic history of the Sunday law. When Egypt is captured by Assyria, the king of the north in Daniel eleven forty-two has just forced the ten kings to agree to surrender their kingdom unto the papal power.
Aba "bakabaka kkumi" bano bajulibwa emirundi emingi mu Kigambo kya Katonda; era mu byafaayo bya Eriya, Akabu, kabaka wa Isirayiri, yali omukulembeze w'ebika kkumi eby'Isirayiri, era yali afumbiriddwa Yezeberi. Yezeberi ayimeerera obwa Papa ku nkomerero y'ensi, Eriya ayimeerera abatumwa b'obubaka bwa Malaika ow'okusatu, era Akabu ye mutwe gw'omukago gw'abakabaka kkumi. Akabu akiikirira United States ng'omukulembeze wa United Nations mu byafaayo eby'obunnabbi by'etteeka lya Ssande. Bwe Misiri akwatibwa Asuliya, kabaka w'amambuka mu Danyeri 11:42 aba amaze okuwaliriza abakabaka kkumi okukkiriza okuwaayo obwakabaka bwabwe eri obuyinza bwa Papa.
“As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.
“Bwe tunaatera okutuuka ku kizibu eky’enkomerero, kikulu nnyo okubeerawo okutegeeragana n’obumu mu bikozesebwa bya Mukama. Ensi ejjudde emiyaga, entalo n’obutakkanya. Naye wansi w’omutwe gumu—obuyinza bwa Papa—abantu bajja kuyingira mu bumwe okuwakanya Katonda nga babonyaabonya abajulirwa be. Obumu buno bunywezebwa omuvuddeko omukulu. Nga bw’anoonya okuŋŋaanya abakozi be mu kulwana n’amazima, anaakola okubawukanya n’okubasaasaanya abalwanirira amazima. Ye asendasenda obuggya, okwekengera okubi, n’okwogerera bubi, okuleeta obutabanguko n’okwawukana.” Obujulirwa, voliyumu 7, omuko 182.
In verse forty-one we find the word “escape” and we also find the word “escape” in verse forty-two, but they are two different Hebrew words. The word translated as “escape” in verse forty-one means to escape as if by slipperiness. This is the word translated as “escape” in verse six of Isaiah chapter twenty. “In that day” “the inhabitant of this isle” ask how they can escape from the Assyrian who “in that day” is progressively conquering the world as illustrated in Daniel eleven and several other passages of Scripture.
Mu olunyiriri olw’amakumi ana mu emu tusanga ekigambo “okuwona,” era ne mu olunyiriri olw’amakumi ana mu bbiri tusangamu ekigambo “okuwona,” naye bigambo bibiri eby’Olwebbulaniya eby’enjawulo. Ekigambo ekyavvuunulwa “okuwona” mu olunyiriri olw’amakumi ana mu emu kitegeeza okuwona ng’oyise mu kuseerera (olw’obuseerere). Kino kye kigambo ekyavvuunulwa “okuwona” mu Isaya essuula amakumi abiri, olunyiriri mukaaga. “Ku lunaku olwo” “omutuuze w’ekizinga kino” abuuza engeri gy’ayinza okuwona okuva eri Omwasuli, “ku lunaku olwo” nga bw’eyongera mpola mpola okuwangula ensi nga bwe kiragibwa mu Danyeri essuula kkumi n’emu ne mu bitundu ebirala bingi eby’omu Ebyawandiikibwa Ebitukuvu.
In Daniel eleven verse forty-one when the papacy, or as Daniel represents him, the king of the north, or as Isaiah represents him the Assyrian, is conquering the “glorious land” representing the United States, there are two groups that are identified.
Mu Danieri 11:41, bwe buba nga obwa Papa, nga Danieri amulaga nga kabaka w'obukiikaddyo, era nga Isaaya amulaga ng'Omwasuli, buwangula "ettaka ery'ekitiibwa" eriyimirira Amerika, waliwo ebibinja bibiri ebirambikiddwa.
He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.
Era ajja kuyingira mu nsi ey'ekitiibwa, n'ensi nyingi zijja kusuulibwa wansi: naye bano bajja kuwona mu mukono gwe, Edomu, ne Mowaabu, n'omukulu w'abaana b'Amoni. Danyeri 11:41.
One is the “many” who are overthrown and the other group is represented as “Edom, Moab and the chief of the children of Ammon.” At the Sunday law, Revelation eighteen verse four, calls those still in Babylon to “come out.”
Ekibiina ekimu kye “abangi” abawanguddwa, ate ekibiina ekirala kikiikirirwa nga “Edomu, Mowaabu n’omukulu w’abaana ba Amoni.” Mu kiseera ky’eteeka lya Ssande, Okubikkulirwa 18:4 kuyita abo abakyali mu Babulooni nti “muveeyo.”
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. Revelation 18:4.
Era ne mpulira eddoboozi eddala okuva mu ggulu nga ligamba nti, Muvemu, mmwe abantu bange, muleme okwetaba mu bibi bye, era muleme okufuna ku bibonerezo bye. Okubikkulirwa 18:4.
Edom, Moab and the chief of the children of Ammon are those who escape by slipperiness, as the peoples of the isle in Isaiah twenty are hoping to do.
Edomu, Moabu n’omukulu w’abaana ba Amoni be abo abawona mu bunyerere, nga bwe basuubira okukikola amawanga ag’ekizinga mu Isaaya 20.
In verse forty-one the other nuance I am referring to is that in verse forty, forty-one and forty-two we find the word “countries,” but in verse forty-one it is a supplied word, not in the original words of Daniel and does not belong there. Many countries were overthrown in fulfillment of verse forty at the collapse of the Soviet Union and many countries are captured when the papacy takes over the United Nations. But at the Sunday law in the United States the “many” who are overthrown, are not many countries, they can only be Seventh-day Adventists.
Mu olunyiriri 41, ekitegeeza ekirala kye nnyogerako kwe nti mu olunyiriri 40, 41 ne 42 tusangamu ekigambo “amawanga,” naye mu olunyiriri 41 “amawanga” kigambo ekyongereddwako; tekiri mu bigambo ebyasooka ebya Danyeri era tekirina kubeerayo. Amawanga mangi gaggibwa ku buyinza mu kutuukiriza olunyiriri 40 nga Soviet Union egudde, era amawanga mangi gakwatibwa Obwa Papa bwe butwala United Nations mu buyinza. Naye ku tteeka lya Sande mu United States “bangi” abasuulibwa wansi si mawanga mangi; bayinza kubeera Abadiventisti b’Olunaku Olw’Omusanvu bokka.
“If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the Word of God for Sunday observance, and yet you still cling to the false sabbath, refusing to keep holy the Sabbath which God calls ‘My holy day,’ you receive the mark of the beast. When does this take place? When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working day, you consent to receive the mark of the beast, and refuse the seal of God.” Review and Herald, July 13, 1897.
Bw’oba omusana gw’amazima gukuleetedwa, ne gukubikkulira Ssabbiiti ey’ekiragiro eky’okuna, era ne kukulaga nti tewali musingi mu Kigambo kya Katonda ogw’okukuuma olunaku lwa Ssande, ate nga okyanywerera ku ssabbiiti ey’obulimba, n’ogaana okutukuza Ssabbiiti Katonda gy’ayita, ‘Olunaku lwange olutukuvu,’ ofuna akabonero k’ensolo. Kino kituukirira ddi? Bwe wogondera ekiragiro ekikulagira okulekeraawo emirimu ku Ssande n’osinza Katonda, nga omanyi nti tewali kigambo mu Baibuli kiraga nti Ssande si lunaku lwa bulijjo olw’omulimu, obeera okkirizza okuweebwa akabonero k’ensolo, era wegaana akasindiika ka Katonda. Review and Herald, Julaayi 13, 1897.
Any member of the Seventh-day Adventist church accepted the Sabbath doctrine when they first became baptized members of the church and they are held accountable to the “light of truth” concerning the Sabbath.
Omumemba yenna w’ekkanisa ya Abadiventisiti ab’Olunaku olw’omusanvu yakkiriza enjigiriza eya Ssabbiiti bwe yasookerako okubatizibwa n’afuuka omumemba w’ekkanisa, era alina obuvunaanyizibwa okusinziira ku "musana gw’amazima" ogw’ekikwata ku Ssabbiiti.
“The change of the Sabbath is the sign or mark of the authority of the Romish church. Those who, understanding the claims of the fourth commandment, choose to observe the false sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal sabbath, which has been accepted by the world in the place of the day of God’s appointment.
Okukyusibwa kwa Sabata kwe kabonero oba ekiwandiiso eky’obuyinza bw’ekkanisa ey’e Rooma. Abo, abeetegeera ebyo ekiragiro eky’okuna bye kisaba, ne balonda okukuuma Sabata ey’obulimba mu kifo ky’ey’amazima, bwe batyo baba bawa ekitiibwa eri obuyinza obwo bwokka obulagira ekyo. Akabonero k’ensolo kye Sabata ya Paapa, eyakkiriziddwa ensi mu kifo ky’olunaku Katonda lwe yalagira.
“No one has yet received the mark of the beast. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit sabbath, and the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast.
Mpaka kaakano tewali n’omu afunye akabonero k’ensolo. Ekiseera eky’okugezebwa tekinnatuuka. Mu kkanisa zonna mulimu Abakristaayo ab’amazima, nga tekusaliddwamu n’ekibiina ky’Abakatoliki ba Roma. Tewali asalirwa musango okutuusa nga afunye ekitangaala era alabye obuvunaanyizibwa bw’ekiragiro eky’okuna. Naye bwe kinafuluma ekiragiro ekisindikiriza okussa mu nkola Ssabbiiti enkyamu, era eddoboozi ery’amaanyi ery’Omumalayika ow’okusatu linaalabula abantu okwewala okusinza ensolo n’ekifaananyi kyayo, olwo okuwawula wakati w’ekikyamu n’ekituufu kujjakulabika bulungi. Olwo abo abagenda mu maaso mu kujeemera balifuna akabonero k’ensolo.
“With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Manuscript 51, 1899.
Mu mangu nnyo tusemberera ekiseera kino. Bwe kirituuka ekkanisa za Protesitanti ne ziggatta amaanyi n’obuyinza obw’ensi obutali bwa ddiini okunyweza eddiini ey’obulimba, gye bajjajja baabwe baayitamu okubonyaabonyezebwa okw’amaanyi okusinga olw’okugiwakanya, olwo Ssabbiiti ya Paapa eneeteekebwa mu mateeka ng’obuyinza bw’ekkanisa n’ogwa gavumenti buggattiddwa wamu. Wanaabaawo okuwuguka okw’eggwanga, okunaaggwawo kwokka mu kuzikirira kw’eggwanga. Ekiwandiiko 51, 1899.
At the Sunday law the only people held accountable for the light of the third angel is Seventh-day Adventists, for it is only then that those outside of Adventism will have the test of the third angel presented to them. The “many” overthrown at the Sunday law are Laodicean Adventists, for “judgment begins at the house of God.”
Mu kiseera ky’etteeka lya Sande, abo bokka abalibavunaanyizibwa ku kitangaala ky’omulayika ow’okusatu be Abadiventisiti ab’olunaku olw’omusanvu, kubanga kye kiseera kyokka lwe abo abali ebweru w’Obudiventisiti banaaleeterwa okugezebwa kw’obubaka bw’omulayika ow’okusatu. “Abanji” abaligwawo ku etteeka lya Sande be Abadiventisiti ba Laodikiya, kubanga “okusalirwa omusango kutandikira mu nnyumba ya Katonda.”
So the last shall be first, and the first last: for many be called, but few chosen. Matthew 20:16.
Noolwekyo abasembayo baliba abaasooka, n’abasooka baliba abasembayo: kubanga bangi bayitibwa, naye batono balondebwa. Matayo 20:16.
Isaiah is a “sign and a wonder” for Egypt and Ethiopia concerning the papacies progressive conquering of the world. Egypt is the United Nations; Ethiopia is the United States and Assyria is the papacy. In the setting of that prophetic history Isaiah begins to set forth a series of prophecies of doom. Chapter twenty-two is about the Laodiceans that are overthrown at the Sunday law and the Philadelphians that call “Edom, Moab and the chief of the children of Ammon” out of Babylon.
Isaaya ye "akabonero n'eky'amagero" eri Misiri n'Etopiya ku nsonga y'okuwangula kw'obufuzi bwa Papa okweyongera mu nsi yonna. Misiri ye Amawanga Amagatte; Etopiya ye Amerika Amagatte, ate Asiriya ye obufuzi bwa Papa. Mu nteekateeka y'ebyafaayo eby'obunnabbi eyo Isaaya atandika okwanjula omugatte gw'obunnabbi bw'okuzikirira. Essuula amakumi abiri mu bbiri eyogera ku Ab'e Layodikiya abaggibwawo ku tteeka lya Ssande n'Ab'e Filadelifiya abayita "Edomu, Mowaabu n'omukulu w'abaana ba Amoni" bave mu Babulooni.
Laodicean Adventism lacks the necessary character to be saved, and they are spewed out of the mouth of the Lord at the Sunday law. I note this fact, only to emphasize the next point. Isaiah twenty-two represents another reason that Laodicea is lost, for the prophecy of doom is against the valley of “vision.” There are two primary Hebrew words that are translated as “vision.” One represents the prophetic sequence of events and the other represents a vision of Christ. One is external to the church and the other is internal to the church. The word in chapter twenty-two is the vision representing prophetic events, and it is the same word translated as “vision” in the book of Proverbs.
Obwadiventisiti obwa Lawodikiya tebulina mpisa ezetaagibwa okulokolebwa, era abali mu bwo basukibwa okuva mu kamwa ka Mukama mu kiseera ky’etteeka erya Sande. Njogera ku kino, okukakasa ensonga ejiddako. Isaaya 22 eraga ensonga endala lwaki Lawodikiya eremererwa okulokolebwa, kubanga obunnabbi bw’okuzikirira bujogerera ku kiwonvu ky’“ekibonoobono.” Waliwo amagambo abiri amakulu mu Lwebbulaniya agavvuunulwa ng’“ekibonoobono.” Ekimu kiraga olunyiriri lw’ebintu eby’obunnabbi, ekirala kiraga ekibonoobono kya Kristo. Ekimu kiri ebweru w’ekkanisa, ekirala kiri munda mu kkanisa. Ekigambo ekiri mu mutwe ogw’amakumi abiri mu bbiri kye kibonoobono ekiraga ebintu eby’obunnabbi, era kye kimu eky’avvuunulwa ng’“ekibonoobono” mu kitabo ky’Engero.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Awo awatali ekyolesebwa, abantu bazika; naye akwata amateeka, ye musanyufu. Engero 29:18.
The “burden of the valley of vision” is the prophecy identifying two classes of worshippers in God’s church at the end of the world. One class represented by Shebna is Laodicea and the other class is Philadelphia represented by Eliakim the son of Hilkiah. The distinction between the two classes in the chapter is of course the same distinction as the parable of the ten virgins. One class has the oil at midnight and the other class does not. The “oil” as a symbol represents different truths depending on the context where it is found, but in Isaiah twenty-two the “oil” of the ten virgins is represented by the word “vision.” One class has the “oil” the other does not.
"Omugugu ogw'ekiwonvu ky'ekyolesebwa" kye bubaka bw'obunnabbi obulambulula emitundu ebiri gy'abasinza mu kkanisa ya Katonda ku nkomerero y'ensi. Ekibinja ekimu, ekiyimirirwako Shebna, kye Laodicea; ate ekirala kye Philadelphia, ekiyimirirwako Eliakim mutabani wa Hilkiah. Enjawulo wakati w'emitundu ebiri mu ssuula eno kye kimu ddala n'enjawulo mu lugero lw'abawere kkumi. Ekibinja ekimu kirina "amafuta" mu ttumbi ly'ekiro, ate ekirala tekagirina. "Amafuta" nga akabonero galaga amazima agatali gamu okusinziira ku mbeera gye gasangibwamu, naye mu Isaaya amakumi abiri mu bbiri "amafuta" g'abawere kkumi gayimirirwa ekigambo "ekyolesebwa." Ekibinja ekimu kirina "amafuta," ekirala tekagirina.
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
Abafukibwako amafuta abayimirira ku luyi lwa Mukama ow’ensi yonna, balina ekifo ekyali kiweereddwa Setaani ng’akerubi omusaanikira. Bwe bayita mu biramu ebitukuvu ebimwetooloola entebe ye, Mukama akuumanga okunyumagana okutalekerawo n’abatuuze b’ensi. Amafuta aga zaabu galaga ekisa Katonda kye akozesa okukuuma ettala z’abakkiriza nga azijjuza amafuta, zireme okukendeka muliro ne zikazima. Singa amafuta gano amatukuvu tegafulukutirwa okuva mu ggulu mu bubaka bwa Mwoyo wa Katonda, amaanyi ag’obubi gandibadde gafuga ddala abantu.
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
Katonda aswazibwa bwe tutaaniriza obubaka b’atutumira. Mu ngeri eyo tugaana amafuta ag’eggolide ge yandifukamye mu meeme zaffe okutuusibwa eri abo abali mu kizikiza. Bwe kijja okukoowoola nti, ‘Laba, omugole ajja; muvemu mugende okumususinkana,’ abo abatanafuna amafuta amatukuvu, abatakuzezza ekisa kya Kristo mu mitima gyabwe, bajja kulaba, ng’abawala abasirusiru, nti tebateeseteese okususinkana Mukama waabwe. Tebalina mu bo bennyini amaanyi okufuna amafuta ago, era obulamu bwabwe buzikiridde. Naye singa tusaba Omwoyo Omutukuvu wa Katonda, singa tusaba nga Musa bwe yasaba nti, ‘Nkolage ekitiibwa kyo,’ okwagala kwa Katonda kujja kufukiddwa mu mitima gyaffe. Okuyita mu mapaipu ag’eggolide, amafuta ag’eggolide gajja okutuusibwa gye tuli. ‘Si lwa maanyi, newaakubadde obuyinza, naye lwa Mwoyo gwange,’ bw’ayogera Mukama w’eggye. Mu okwaniriza okumasamasa kw’Enjuba ey’obutuukirivu, abaana ba Katonda balisa ng’ettabaaza mu nsi. Review and Herald, July 20, 1897.
The spirits of the prophets agree with one another, and Zechariah’s two anointed ones are also the two witnesses of Revelation eleven.
Emyoyo gy’abannabbi gikkiriziganya, era abafukibw’amafuta babiri ba Zekaliya nabo be abajulirwa babiri ab’omu Okubikkulirwa ekkumi n’emu.
“Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament. Both are important testimonies to the origin and perpetuity of the law of God. Both are witnesses also to the plan of salvation. The types, sacrifices, and prophecies of the Old Testament point forward to a Saviour to come. The Gospels and Epistles of the New Testament tell of a Saviour who has come in the exact manner foretold by type and prophecy.” The Great Controversy, 267.
Ku bya bajulizi ababiri nnabbi ayongerako okulangirira nti: ‘Bano be mizeyituni ebiri, n’ebikondo by’ettabaaza ebibiri ebyeyimiridde mu maaso ga Katonda w’ensi.’ ‘Ekigambo kyo,’ bw’agamba omuwandiisi wa Zabuli, ‘kye ttabaaza eri ebigere byange, era kye musana ogw’ekkubo lyange.’ Okubikkulirwa 11:4; Zabuli 119:105. Abajulizi ababiri bano bakiikirira Ebyawandiikibwa Ebitukuvu eby’Endagaano Enkadde n’Empya. Byombi biweera obujulirwa obw’amaanyi ku nsibuko n’obutagwawo bw’amateeka ga Katonda. Era byombi bijulira enteekateeka y’Obulokozi. Ebifaananyi, ebiweebwayo, n’obunnabbi eby’Endagaano Enkadde byalaga nti waliwo Omulokozi agenda okujja. Enjiri n’ebbaluwa z’Endagaano Empya byogera ku Mulokozi eyajja mu ngeri entuufu ddala, nga bwe byalagulwa mu bifaananyi n’obunnabbi. The Great Controversy, 267.
Zechariah’s two anointed ones represent the communication process that is illustrated in Revelation chapter one. The “oil” which is the prophetic “vision” of historical events is conveyed through the Old and New Testaments. In Revelation eleven these two witnesses are identified by context as Moses and Elijah. Moses and Elijah are a symbol unto themselves.
Abasiigibwa amafuta ababiri ba Zekaliya bakiikirira enkola ey’okutuusa obubaka eragibwa mu Okubikkulirwa essuula esooka. "Amafuta," ge "ekwolesebwa" okw’obunnabbi ku bintu ebyafaayo, gatuusibwa okuyita mu Endagaano Enkadde n’Endagaano Empya. Mu Okubikkulirwa essuula ey’ekkumi n’emu, bajulizi bano babiri bategeerekebwa okusinziira ku ngeri y’ebyogerwako okuba Musa ne Eriya. Musa ne Eriya bennyini be kabonero.
When represented together as at the Mount of Transfiguration or Revelation eleven they are symbols of two different truths. At the mount they represent the martyrs during the Sunday law crisis and the one hundred and forty-four thousand, whereas in Revelation eleven they represent the Old and New Testaments. But for Adventism they represent even more. The two witnesses for the Jews were the “law and the prophets” representing the Old Testament, and the two witnesses for Christians were the Old and New Testaments, but for Adventism the two witnesses are the word of God and the testimony of Jesus. This is why John was in Patmos.
Bwe bukiikirizibwa wamu, nga bwe kyali ku Olusozi olw’Okufuulibwa oba mu Okubikkulirwa essuula 11, biba obubonero bw’amazima abiri ag’enjawulo. Ku lusozi bukiikirira abafiiridde okukkiriza mu kiseera ky’okutawaana olw’etteeka lya Sande, n’abantu 144,000, naye mu Okubikkulirwa essuula 11 bukiikirira Endagaano Enkadde n’Endagaano Empya. Naye eri Adventism bukiikirira n’ebirala bingi. Abajulizi ababiri eri Abayudaaya baali “etteeka n’abannabbi” ekiikirira Endagaano Enkadde, ate abajulizi ababiri eri Abakristo baali Endagaano Enkadde n’Endagaano Empya, naye mu Adventism abajulizi ababiri be Kigambo kya Katonda n’Obujulizi bwa Yesu. Lw’ensonga eno Yokaana yali ku kizinga kya Patimo.
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.
Nze Yokaana, nange muganda wammwe era munna wammwe mu kubonaabona, ne mu bwakabaka n'obugumiikiriza bwa Yesu Kristo, nnali ku kizinga ekiyitibwa Patimo olw'ekigambo kya Katonda n'olw'obujulizi bwa Yesu Kristo. Okubikkulirwa 1:9.
In Isaiah twenty-two the two witnesses of Moses and Elijah are represented, though it can only be recognized if you apply the principle of Alpha and Omega to the chapter. Consider where Jesus started His explanation of the “vision” of prophetic events to His disciples on the road to Emmaus.
Mu Isaaya essuula 22, abajulizi babiri ba Musa ne Eriya bakiikirizibwa, wabula kiyinzika okutegeerekeka bwokka singa okozesa ensonga ya Alufa ne Omega ku ssuula eno. Tekereza we Yesu yatandikira okunyonyola “kibonekezo” ky’ebintu eby’obunnabbi eri abayigirizwa be mu kkubo erigenda Emawusi.
“Beginning at Moses, the very Alpha of Bible history, Christ expounded in all the Scriptures the things concerning Himself.” Desire of Ages, 796.
"Nga atandika ku Musa, entandikwa ennyini ey’ebyafaayo bya Baibuli, Kristo yannyonnyola mu Byawandiikibwa byonna ebimukwatako." Desire of Ages, 796.
Elijah is the prophet that appears before the great and dreadful day of the Lord, with a message based upon the principle of Alpha and Omega, turning the hearts of the fathers (alpha) unto the children (omega). Moses and Elijah represent the alpha and omega of Bible prophecy. If you can hear it Moses was William Miller. Both Moses and Miller died, and both were identified by inspiration as saved. Moses is of course resurrected right after his death, but angels are waiting around the grave of Miller until his resurrection. Elijah represents the last messenger before the coming of the great and dreadful day of the Lord.
Eriya ye nnabbi alabikira mu maaso g’olunaku olukulu era olutya olwa Mukama, ng’aleeta obubaka obw’esimbiddwa ku musingi gwa Alufa ne Omega, nga akyusa emitima gy’abazadde (Alufa) eri abaana (Omega). Musa ne Eriya bayimirira Alufa ne Omega mu bunnabbi bwa Baibuli. Bwe osobola okukiwulira, Musa yali William Miller. Musa ne Miller bombi baafa, era mu kusikirizibwa bombi ne balangirirwa ng’abalokole. Musa, weewaawo, yazuukizibwa mangu ddala oluvannyuma lw’okufa kwe; naye bamalayika balindirira okwetooloola entaana ya Miller okutuusa ku kuzuukira kwe. Eriya ayimirira omubaka ow’enkomerero nga tekunnaba kutuuka olunaku olukulu era olutya olwa Mukama.
“The Jews tried to stop the proclamation of the message that had been predicted in the Word of God; but prophecy must be fulfilled. The Lord says, ‘Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord’ (Malachi 4:5). Somebody is to come in the spirit and power of Elijah, and when he appears, men may say, ‘You are too earnest, you do not interpret the Scriptures in the proper way. Let me tell you how to teach your message.’
Abayudaaya bagezaako okuziyiza okulangirirwa kw’obubaka obwalagulwa mu Kigambo kya Katonda; naye obunnabbi bulina okutuukirira. Mukama agamba, ‘Laba, ndibatuma Erija nnabbi nga tekunnaba kutuuka olunaku lwa Mukama olukulu era olutisa’ (Malaki 4:5). Waliwo anaajja mu mwoyo n’amaanyi ga Erija, era bw’anaalabikira, abantu bayinza okugamba, ‘Oli munyiikivu nnyo, tozinyonnyola Ebyawandiikibwa Ebitukuvu mu ngeri entuufu. Ka nkubuulire engeri gy’olina okuyigiriza obubaka bwo.’
“There are many who cannot distinguish between the work of God and that of man. I shall tell the truth as God gives it to me, and I say now, If you continue to find fault, to have a spirit of variance, you will never know the truth, Jesus said to His disciples, ‘I have yet many things to say unto you, but ye cannot bear them now’ ( John 16:12). They were not in a condition to appreciate sacred and eternal things; but Jesus promised to send the Comforter, who would teach them all things, and bring all things to their remembrance, whatsoever He had said unto them. Brethren, we must not put our dependence in man. ‘Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of?’ (Isaiah 2:22). You must hang your helpless souls upon Jesus. It does not become us to drink from the fountain of the valley, when there is a fountain in the mountain. Let us leave the lower streams; let us come to the higher springs. If there is a point of truth that you do not understand, upon which you do not agree, investigate, compare scripture with scripture, sink the shaft of truth down deep into the mine of God’s Word. You must lay yourselves and your opinions on the altar of God, put away your preconceived ideas, and let the Spirit of Heaven guide you into all truth.” Selected Messages, book 1, 412.
"Waliwo bangi abatasobola kumanya enjawulo wakati w’omulimu gwa Katonda n’ogwa muntu. Ndigamba amazima nga Katonda bw’angampa; era kaakano njogera nti, bwe munaayongera okunoonya ensobi, era mube n’omwoyo ogw’okuwakana, temujja kumanya mazima ddala, Yesu yagamba abayigirizwa be nti, ‘Nnina ebintu bingi bye njagala okubagamba, naye temusobola kubyettikka kaakano’ (Yokaana 16:12). Tebaali mu mbeera ey’okusiima n’okutegeera eby’obutukuvu n’ebya lubeerera; naye Yesu yasuubiza okuweereza Omubeezi, anaabayigiriza ebintu byonna, era anabajjukiza byonna bye yabagamba. Baganda bange, tetusaanidde kuteeka obwesige bwaffe mu muntu. ‘Muleke omuntu, omukka gwe guli mu nnyindo ze: kubanga alibalwa ku ki?’ (Isaaya 2:22). Munywekerere ku Yesu emmeeme zammwe ezitaliiko buyambi. Tekituukagana naffe okunywa ku nsulo ey’omu kiwonvu, nga waliwo ensulo ku lusozi. Tuleke emigga egiri wansi; tujje eri ensulo ez’ewaggulu. Bwe wabaawo ensonga ey’amazima gye temutegeera, oba gye mutakkiriziganyizaako, mwekeneenye, mugerageranye Ebyawandiikibwa n’Ebyawandiikibwa, musimire ddala wansi omugo ogw’amazima mu mugodi gw’Ekigambo kya Katonda. Mulina okuteeka mmwe bennyini n’ebirowoozo byammwe ku kyoto kya Katonda, mujjewo endowooza ze mwateekateeka edda, era mukkirize Omwoyo w’Eggulu abaluŋŋamye mu mazima gonna." Obubaka Obulondeddwa, ekitabo 1, 412.
In Isaiah twenty-two Shebna and Eliakim represent the wise and foolish within Adventism at the end of the world when the king of the north is marching upon Jerusalem. Eliakim the son of Hilkiah possessed the “vision,” Shebna didn’t.
Mu Isaaya omutwe ogw’amakumi abiri mu bbiri, Shebna ne Eliakim bakiikirira abagezi n’abatalina magezi mu ddiini y’Abadiventisiti ku nkomerero y’ensi, nga kabaka ow’obukiikakkono agenda okulumba Yerusaalemi. Eliakim mutabani wa Hilkiah yalina “okwolesebwa,” naye Shebna teyalina.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Awo awatali ekyolesebwa, abantu bazika; naye akwata amateeka, ye musanyufu. Engero 29:18.
The prophetic message, that is the “vision” of this verse addresses two things. You understand the increase of prophetic light and you live, and if you don’t—you die. If you don’t understand, then you cannot be prepared to keep the Sabbath at the Sunday law test. It will be, “too late.” When Laodicean Adventists are overthrown at the Sunday law, they reject the law because they rejected the “vision of truth.” They have no oil, they do not understand the increase of knowledge that is unsealed just before probation closes.
Obubaka obw’obunnabbi, obwo obuyitibwa “okubonekerwa” okw’omu kyawandiikiddwa kino, bwogerako ku nsonga bbiri. Bw’otegeera okwongera okw’ekitangaala ky’obunnabbi, obeera bulamu; era bw’ototegeera, ofa. Bw’otategeera, olwo tosobola kutegekerera okukuuma Ssabbiiti mu kugezebwa kw’etteeka lya Sande. Kibeera nga kiyise dda. Bwe Abadiventisti ab’e Lawodikiya bagwa mu kugezebwa kw’etteeka lya Sande, bagaana etteeka kubanga baagaana “okubonekerwa kw’amazima.” Tebalina mafuta; tebategeera okwongera kw’obumanyirivu okubikkulibwa nga katono nga tekannaggala ekiseera ky’okusaasirwa.
Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. Revelation 3:17.
Kubanga ogamba nti, Ndi mugagga, era neeyongeddeko ebintu, era tewali kye nkyetaaga; ate tomanyi nti oli ow’ennaku, era ow’okusaasirwa, era omwavu, era omuzibe w’amaaso, era oli bwereere. Okubikkulirwa 3:17.
Isaiah’s sign is that he walked naked and barefoot for three years. He did so to warn those who would be warned by his prophetic message, that if you do not understand the vision of prophetic events, you will come to the Sunday law and become a captive that is led off in a wretched, miserable, poor, blind and naked condition. Isaiah was a sign and wonder for Isaiah’s history, but more so for the end of the world.
Akabonero ka Isaaya kwe kugenda bwereere nga tabambadde ngatto okumala emyaka esatu. Yakikola okulabula abo abakkiriza okulabulwa mu bubaka bwe obw’obunnabbi, nti bw’ototegeera ekyolesebwa ky’obunnabbi, ojja okutuuka ku tteeka erya Sande era ofuuke omusibe atwalibwa mu mbeera ey’omubi nnyo, ey’ennaku, ey’obwavu, ey’obuzibe bw’amaso, n’obwereere. Isaaya yali akabonero n’ekyewuunyo mu biseera bya Isaaya, naye okusingira ddala ku nkomerero y’ensi.
Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.
Kale ebyo byonna byabagwawo okuba eby’okulabirako; era byawandiikibwa okutulabula ffe, abatuuseko enkomerero z'ensi. 1 Abakkolinso 10:11.
In the first five verses of chapter twenty-two Jerusalem, the city of David is identified as a “tumultuous,” “joyous city” that is full of “stirs.” A classic biblical statement that is even employed by worldlings is used in this chapter to represent the “joyful” “tumultuous” city that is full of “stirs,” when those in verse thirteen joyfully say, “let us eat and drink; for tomorrow we shall die.” Yet, though they are joyous, their men are slain, but not with a sword, nor in battle, and therefore Isaiah poses the question, “What aileth thee?”
Mu enniriri entaano ezisooka ez'Essuula amakumi abiri mu bbiri, Yerusaalemi, ekibuga kya Ddaudi, kimanyiddwa ng'ekibuga "eky'akavuyo," "eky'essanyu" ekijjudde "obutabanguko." Ebigambo eby'enfamanyi eby'omu Bayibuli, era n'ab'ensi bye bakozesa, bikozesebwa mu ssuula lino okulaga ekibuga "eky'essanyu" "eky'akavuyo" ekijjudde "obutabanguko," bwe mu olunyiriri olw'ekkumi n'asatu bagamba n'essanyu nti, "tulye tunywe; kubanga enkya tufa." Naye newankubadde nga bajaguza, abasajja baabwe battiddwa, naye si na ekitala, so si mu lutalo; kyenvudde Isaaya abuuza nti, "Kiki ekikukosezza?"
Whatever ails them, it has caused them to go to the housetops. Housetops is a symbol of worshipping the sun, moon and stars, it’s a symbol of spiritualism. Adventism is under a spiritual delusion in the passage.
Kyonna ekibabonyabonya, kibaleetedde okugenda waggulu ku nnyumba. Waggulu ku nnyumba kubeera akabonero k’okusinza enjuba, omwezi n’emmunyeenye; era kubeera akabonero k’eby’emizimu. Obwadiventisi buli wansi w’obulimba bw’eby’emizimu mu kitundu kino ekyawandiiko.
And them that worship the host of heaven upon the housetops; and them that worship and that swear by the Lord, and that swear by Malcham; And them that are turned back from the Lord; and those that have not sought the Lord, nor inquired for him.
N’abo abasinza eggye ery’omu ggulu ku matabaalo ga nnyumba; n’abo abasinza era abalayira mu linnya lya Mukama, era abalayira mu linnya lya Malkamu; n’abo abaddayo emabega eri Mukama; n’abo abatannoonya Mukama, so tebamwebuuza.
Hold thy peace at the presence of the Lord God: for the day of the Lord is at hand: for the Lord hath prepared a sacrifice, he hath bid his guests. And it shall come to pass in the day of the Lord’s sacrifice, that I will punish the princes, and the king’s children, and all such as are clothed with strange apparel. In the same day also will I punish all those that leap on the threshold, which fill their masters’ houses with violence and deceit. Zephaniah 1:5–9.
Ssilika mu maaso ga Mukama Katonda; kubanga olunaku lwa Mukama luli kumpi; kubanga Mukama ategekedde ssaddaaka, era ayitidde abagenyi be. Era kijja okubaawo ku lunaku lwa ssaddaaka ya Mukama nti ndibonereza abakungu, n’abaana ba kabaka, n’abo bonna abambadde ebyambalo eby’ennaggwanga. Era ku lunaku olwo gwenyini ndibonereza bonna ababuuka ku mulyango, abejjuza ennyumba za bakama baabwe obukambwe n’obulimba. Zefaniya 1:5-9.
At the Sunday law crisis Adventism, represented as Jerusalem are in “the valley of vision.” Those who reject the prophetic message represented by the “oil” or “vision” are practicing spiritualism, which is addressed by Paul in Second Thessalonians. There we also find those (Shebna) that received not the love of the truth.
Mu kusoomoozebwa kw’etteeka lya Sande, Abadiventisiti, abakiikirizibwa ng’Yerusaalemi, bali mu “Kiwonvu ky’Ebyolesebwa.” Abo abagaana obubaka bw’obunnabbi obukiikirizibwa “amafuta” oba “ebyolesebwa” babeera nga bakola eby’emizimu, ebyo Pawulo by’ayogeraako mu Abatesalonika Ab’Okubiri. Eyo era tusangamu abo (Sebuna) abatafuna okwagala kw’amazima.
And 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: 11, 12.
Era olw'ensonga eno Katonda alibatumira obulimbisa obw'amaanyi, balyoke bakkirize obulimba; eryo bonna abatakkiriza mazima naye basanyukira mu butali butuukirivu balisalirwa omusango. 2 Abatesalonika 2:11, 12.
Of course, the word “truth” that Paul employs is the Greek word that is taken from the Hebrew word “truth” that is created by combining the three Hebrew letters that represent the Alpha and Omega. The rejection of the “truth” represented as the principle of Alpha and Omega, brings strong delusion upon the Laodiceans, and that delusion is spiritualism.
Mu butuufu, ekigambo “mazima” Paulo ky’akozesa kye kigambo ky’Olugiriki, ekivudde mu kigambo ky’Olwebbulaniya “mazima,” ekikolebwa mu kugatta ennukuta ssatu z’Olwebbulaniya eziyimirira Alufa n’Omega. Okugaana “amazima” agalagiddwa ng’omulamwa gw’Alufa n’Omega kuleetera Ab’e Laodikiya okubuusabuusibwa okunene, era okubuusabuusibwa okwo kwe kwesinza emizimu.
“Says the prophet Isaiah: ‘When they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.’ Isaiah 8:19, 20. If men had been willing to receive the truth so plainly stated in the Scriptures concerning the nature of man and the state of the dead, they would see in the claims and manifestations of spiritualism the working of Satan with power and signs and lying wonders. But rather than yield the liberty so agreeable to the carnal heart, and renounce the sins which they love, multitudes close their eyes to the light and walk straight on, regardless of warnings, while Satan weaves his snares about them, and they become his prey. ‘Because they received not the love of the truth, that they might be saved,’ therefore ‘God shall send them strong delusion, that they should believe a lie.’ 2 Thessalonians 2:10, 11.” The Great Controversy, 559.
Nnabbi Isaaya agamba nti: ‘Bwe banaabagamba mmwe nti, Munoonye abalina emizimu, n’abalaguzi abatunuulira ne bagunjugunza: abantu tebalina kunoonya Katonda waabwe? Abalamu bebagenda okubuuzangako bafu? Eri etteeka n’eri obujulirwa: bwe batayogera ng’ekigambo kino bwe kiri, kubanga tewali kitangaala mu bo.’ Isaaya 8:19-20. Singa abantu baabadde baagala okwaniriza amazima ag’alambuluddwa mu lwatu mu Byawandiikibwa ku butonde bw’omuntu n’embeera y’abafu, bandibalabye mu bigambo by’obw’emizimu n’okweeyolekera kwabwo okukolera kwa Setaani n’amaanyi n’obubonero n’eby’amagero eby’obulimba. Naye mu kifo ky’okuleka eddembe erisanyusa omutima ogw’ennyama ne bava ku bibi bye baagala, abantu abangi nnyo baggalira amaso g’ettangaala ne batambula butereevu mu maaso nga tebafa ku kulabula, Setaani ng’abazingiza emitego gye, ne bafuuka omuyigo gwe. ‘Kubanga tebaakiriza okwagala kw’amazima, balyoke balokoke,’ kyennava ‘Katonda alibatumira obulimba obw’amaanyi, bakkirize eky’obulimba.’ 2 Abatesalonika 2:10-11. Olutalo Olukulu, 559.
In Isaiah twenty-two the men of the joyous city are slain, but not by battle or the sword, they are bound together and slain with the leaders who have fled.
Mu Isaaya essuula amakumi abiri mu bbiri, abasajja b’ekibuga eky’essanyu battiddwa, naye si mu lutalo newaakubadde ekitala; basibiddwa wamu era ne battiddwa wamu n’abakulembeze abaadduse.
“If the church pursue a course similar to that of the world, they will share the same fate. Nay, rather, as they have received greater light, their punishment will be greater than that of the impenitent.
Bwe kiba nti ekkanisa egoberera ekkubo erifaanagana n’ery’ensi, eneegabana nayo enkomerero yeemu. Nedda, wabula, kubanga baafunye ekitangaala ekinene, ekibonerezo kyabwe kijja kuba kinene okusinga eky’abatayenenya.
“We as a people profess to have truth in advance of every other people upon the earth. Then our life and character should be in harmony with such a faith. The day is just upon us when the righteous shall be bound like precious grain in bundles for the heavenly garner, while the wicked are, like the tares, gathered for the fires of the last great day. But the wheat and tares ‘grow together until the harvest.’” Testimonies, volume 5, 100.
Ffe nga bantu tugamba nti tulina amazima agaasinga ag’abantu abalala bonna abali ku nsi. Kale obulamu bwaffe n’enneyisa yaffe bisaanidde okukwatagana n’okukkiriza okutyo. Olunaku luli kumpi nnyo lwe abatuukirivu banaasonkanyizibwa ne basibibwa mu bisibo ng’eŋŋaano ey’omuwendo okutwalibwa mu kiterekero eky’omu ggulu, ate ababi, nga busu, bikuŋaanyizibwa okuyokebwa mu muliro gw’olunaku olukulu olw’enkomerero. Naye eŋŋaano n’obusu ‘bikula wamu okutuusa ku kukungula.’ Testimonies, volume 5, 100.
The leadership in Isaiah twenty-two has been bound together by “the archers.” Shebna is identified as a leader over the house, and his position will be given to Eliakim, the son of Hilkiah. In Isaiah twenty-two the prophetic message represented by the “vision” of prophetic events has produced two classes of worshippers in Jerusalem as the king of the north approaches. One class is being bound for the heavenly garner and the other for the fires of the last days. What has bound the wicked is “the archers,” which is one of the many symbols of Islam in God’s Word.
Obukulembeze mu Isaaya 22 busibiddwa wamu “abalasa obusaale.” Shebna amanyiddwa ng’omukulembeze w’ennyumba, era ekifo kye kinaaweebwa Eliakim, mutabani wa Hilkiah. Mu Isaaya 22 obubaka obw’obunnabbi obukiikirirwa “okwolesebwa” kw’ebintu eby’obunnabbi buzaalise ebibinja bibiri by’abasinza mu Yerusaalemi nga kabaka w’amambuka asembera. Ekibinja kimu kisibibwa okutwalibwa mu lugwanika olw’eggulu, ekirala kisibibwa okutuusibwa mu miliro gy’ennaku ez’enkomerero. Ekyabasibye ababi kye “abalasa obusaale,” ekyo nga kye kimu ku bubonero bungi obw’Islamu obuli mu Kigambo kya Katonda.
And the residue of the number of archers, the mighty men of the children of Kedar, shall be diminished: for the Lord God of Israel hath spoken it. Isaiah 21:17.
Era abasigadde mu muwendo gw'abalasa obusaale, abasaajja ab'amaanyi ab'abaana ba Kedali, banaabeera batono; kubanga Mukama Katonda wa Isirayiri ayogedde. Isaaya 21:17.
And these are the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam, And Mishma, and Dumah, and Massa, Hadar, and Tema, Jetur, Naphish, and Kedemah: These are the sons of Ishmael, and these are their names, by their towns, and by their castles; twelve princes according to their nations. Genesis 25:13–16.
Era gano ge mannya ga batabani ba Ismayiri, nga bayitibwa mu mannya gaabwe, okusinziira ku buzaaliranwa bwabwe: omubereberye wa Ismayiri, Nebajoth; ne Kedar, ne Adbeel, ne Mibsam, ne Mishma, ne Dumah, ne Massa, ne Hadar, ne Tema, ne Jetur, ne Naphish, ne Kedemah. Bano be batabani ba Ismayiri, era gano ge mannya gaabwe, okusinziira ku bibuga byabwe n’ebiigo byabwe; abakungu kkumi na babiri okusinziira ku mawanga gaabwe. Olubereberye 25:13-16.
The leadership of Adventism was bound by archers when they rejected the message that Islam attacked the United States on September 11, 2001, in fulfillment of Bible prophecy. The attack on 9/11 was the confirmation of the message that was unsealed in 1989, at the collapse of the Soviet Union. Islam’s attack on 9/11 paralleled August 11, 1840, when a prophecy about Islam being restrained empowered the first angels’ message by confirming Miller’s primary prophetic rule, that a day represented a year. August 11, 1840 was a fulfillment of a predicted event that was based upon the day for a year principle. When it was fulfilled the first angels’ message was carried to every mission station in the world.
Obukulembeze bw’Abadiventisiti bwasiibibwa abalasi b’obusaale bwe baagaana obubaka nti Isilamu yatulumba United States ku Sebutemba 11, 2001, mu kutuukiriza kw’obunnabbi bwa Bayibuli. Omulumba ogw’e 9/11 gwali okukakasa obubaka obwaggulwawo mu 1989, mu kugwaawo kwa Soviet Union. Omulumba gwa Isilamu ogw’e 9/11 gwafaanagana ne Agusito 11, 1840, nga obunnabbi obwogera ku okuziyizibwa kwa Isilamu bwatuukirizibwa, ne buwa amaanyi obubaka bwa malaika ow’olubereberye nga bukakasa etteeka ery’obunnabbi erya Miller erikulu, nti olunaku luyimirira omwaka. Agusito 11, 1840 kyali okutuukirira kw’ekintu ekyayogerwako edda, nga kisinziira ku nteekateeka ey’olunaku luyimirira omwaka. Bwe kyatuukirira, obubaka bwa malaika ow’olubereberye bwatwalibwa mu bitebe by’emisoni byonna eby’ensi yonna.
9/11 confirmed the primary rule of the “vision” given to Adventism to proclaim. That rule is that history repeats. When the day for a year principle was confirmed on August 11, 1840, the mighty angel of Revelation ten descended marking the empowerment of Miller’s judgment hour message, thus typifying when the angel of Revelation eighteen descended on 9/11.
9/11 yakkakasa etteeka erya sooka mu “kwolesebwa” kwe baawa Obwadiventisiti okulangirira. Etteeka eryo ligamba nti ebyafaayo biddamu. Bwe lyakkakasebwa etteeka ly’okubala olunaku ng’omwaka nga 11 Agusito 1840, malayika ow’amaanyi owa Okubikkulirwa 10 yakka, nga kabonero akalaga okuteekebwamu amaanyi kw’obubaka bwa Miller obw’essaawa y’okusalirwa omusango, era bityo ne kifaanaanyiriza ekiseera malayika owa Okubikkulirwa 18 lwe yakka ku 9/11.
“How comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
Kivudde wa ekigambo ekigamba nti nnalangiridde nti New York ejja kusangulibwawo n’oluyi olunene lw’amayengo g’ennyanja? Kino sikigambye. Kyennayogera, bwe nnali ntunuulira emizimbe eminene egy’eyo nga giyongerwa waggulu olulamba ku lulamba, nti, ‘Ebintu eby’entiisa bijja okutuukawo Mukama bw’anayimirira okukankanya nnyo ensi! Awo ebigambo eby’Okubikkulirwa 18:1-3 bijja kutuukirira.’ Essuula yonna ey’ekkumi n’omunaana eya Okubikkulirwa erabula ku ebyo ebigenda okujja ku nsi. Naye sirina musana gwenjawulo ku ekigenda okutuuka ku New York; wabula mmanyi nti olunaku lumu emizimbe eminene egy’eyo girisuulibwa wansi olw’amaanyi ga Katonda agakyusa ne gasingulula. Okuva mu musana ogwampaweebwa, mmanyi nti okuzikiriza kuli mu nsi. Ekigambo kimu okuva eri Mukama, okukwatibwa kumu kw’amaanyi ge amanene, ne gino emizimbe emitinditindi ne gigwa. Wajja kubeerawo ebirabika eby’entiisa bye tetusobola na kulowoozako." Review and Herald, Julaayi 5, 1906.
There is of course much more to say about Islam, but Shebna represents those who reject the “vision” of prophetic history that is based upon the repetition of history, accompanied with the primary truth of the repetition of history—that the beginning of a thing illustrates the end of a thing. The restraint of Islam on August 11, 1840 brought the angel of Revelation ten down and the release of Islam on 9/11 brought the angel of Revelation eighteen down.
Kituufu waliwo bingi ennyo eby’okwogerako ku Obusiraamu, naye Shebna akiikirira abo abagaana “oluboneero” lw’ebyafaayo eby’obunnabbi olusinziddwa ku kuddibwamu kwa byafaayo, nga luggattiddwa n’amazima ag’asooka agakwata ku kuddibwamu kwa byafaayo, nti entandikwa y’ekintu eraga enkomerero yaakyo. Okuziyizibwa kw’Obusiraamu ku August 11, 1840 kwaleta malaika owa Okubikkulirwa essuula eya kkumi okukka, era okusumululibwa kw’Obusiraamu ku 9/11 kwaleta malaika owa Okubikkulirwa essuula eya kkumi n’omunaana okukka.
And I said, Hear, I pray you, O heads of Jacob, and ye princes of the house of Israel; Is it not for you to know judgment? Who hate the good, and love the evil; who pluck off their skin from off them, and their flesh from off their bones; Who also eat the flesh of my people, and flay their skin from off them; and they break their bones, and chop them in pieces, as for the pot, and as flesh within the caldron. Then shall they cry unto the Lord, but he will not hear them: he will even hide his face from them at that time, as they have behaved themselves ill in their doings. Thus saith the Lord concerning the prophets that make my people err, that bite with their teeth, and cry, Peace; and he that putteth not into their mouths, they even prepare war against him. Therefore night shall be unto you, that ye shall not have a vision; and it shall be dark unto you, that ye shall not divine; and the sun shall go down over the prophets, and the day shall be dark over them. Then shall the seers be ashamed, and the diviners confounded: yea, they shall all cover their lips; for there is no answer of God. But truly I am full of power by the spirit of the Lord, and of judgment, and of might, to declare unto Jacob his transgression, and to Israel his sin. Hear this, I pray you, ye heads of the house of Jacob, and princes of the house of Israel, that abhor judgment, and pervert all equity. They build up Zion with blood, and Jerusalem with iniquity. The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money: yet will they lean upon the Lord, and say, Is not the Lord among us? none evil can come upon us. Micah 3:1–11.
Ne ŋŋamba nti, Mumpulirize, mbegayiridde, mmwe abakulu ba Yakobo, nammwe abaami b’ennyumba ya Isirayiri; si mmwe abateekeddwa okumanya obwenkanya? Abakyawa ekirungi era baagala ekibi; abayula olususu ku bo, ne baggyako ennyama ku magumba gaabwe; era abalya ennyama y’abantu bange, ne babagulako olususu; ne bavunja amagumba gaabwe, ne babatematemamu, ng’eby’okusuula mu suuwa, era ng’ennyama mu kisuuwa ekinene. Awo balyoka bakaabira Mukama, naye talibawulira; era alikisa amaaso ge ku bo mu biro ebyo, kubanga beeyisizza bubi mu bikolwa byabwe. Bw’ati bw’ayogera Mukama ku bannabbi abatabulatabula abantu bange, abaluma n’amannyo gaabwe ne boogera nti, “Emirembe;” naye oyo atabateekera mu kamwa, bamwetegekera entalo. Kale ekiro kinaabanga gye muli, ne mutalina byolesebwa; era kizikizibwa gye muli, ne mutalaguzanga; enjuba erisera ku bannabbi, n’olunaku lulibafuukira ekizikiza. Awo abalaba ebyolesebwa banaakwatibwa ensonyi, n’abalaguzi banaawuniikirira; weewaawo, bonna banaabikka emimwa gyabwe; kubanga tewali kuddamu kuva eri Katonda. Naye mazima, njjudde amaanyi olw’Omwoyo gwa Mukama, n’obwenkanya, n’obugumu, okubuulira Yakobo obujeemu bwe, ne Isirayiri ekibi kye. Mumpulirize kino, mbegayiridde, mmwe abakulu b’ennyumba ya Yakobo, n’abaami b’ennyumba ya Isirayiri, abakyawa obwenkanya, era abakyamya obutuukirivu bwonna. Bazimba Sayuuni n’omusaayi, ne Yerusaalemi n’obutali butuukirivu. Abakulu bayo basala emisango olw’ekirabo, n’abakabona bayo bayigiriza olw’omusaala, n’abannabbi bayo balaguza lwa nsimbi; ate ne beesigama ku Mukama ne bagamba nti, Si Mukama ali wakati mu ffe? tewali kabi kanaatuuka ku ffe. Mika 3:1-11.
And the multitude of all the nations that fight against Ariel [Jerusalem], even all that fight against her and her munition, and that distress her, shall be as a dream of a night vision. It shall even be as when an hungry man dreameth, and, behold, he eateth; but he awaketh, and his soul is empty: or as when a thirsty man dreameth, and, behold, he drinketh; but he awaketh, and, behold, he is faint, and his soul hath appetite: so shall the multitude of all the nations be, that fight against mount Zion. Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:7–16.
Era ekibiina ky’amawanga gonna agalwana ne Ariyeri [Yerusaalemi], n’abo bonna ab’alwana naye n’ekigo kye, n’abo abamunyigiriza, kiriba ng’ekirooto eky’ekiro. Kiriba nga bwe kiba ku musajja alina enjala bw’aloota, laba, alya; naye bw’amuka, emmeeme ye eremu: oba nga bwe kiba ku musajja alina ennyonta bw’aloota, laba, anywa; naye bw’amuka, laba, aba anafu, emmeeme ye n’eyegomba: bwe batyo bwe kiriba ku kibiina ky’amawanga gonna agalwana n’olusozi Sayuuni. Mwekkomye, muwunyirire; mukube enduulu, mukube enduulu: batamiivu, naye si lwa wayini; bayayuuta, naye si lwa mwenge ogw’amaanyi. Kubanga Mukama abatonnyezezza ku mmwe omwoyo gw’otulo tw’amaanyi, era abaggale amaso: bannabbi bammwe n’abakulembeze, abalabi, ababisibye. Era okulabula kwonna kufuuse gye muli ng’ebigambo by’ekitabo ekisibiddwa, abantu kye bawa omusomye ne bagamba nti, Nkwegayiridde, soma kino: naye n’agamba nti, Si nsobola; kubanga kisibiddwa: N’ekitabo ne kiwa oyo atamasomye, nga bamugamba nti, Nkwegayiridde, soma kino: naye n’agamba nti, Siri musomye. Kyenvudde Mukama n’agamba nti, Kubanga abantu bano bansemberera n’akamwa kaabwe, era ne bankuza ku mimwa gyabwe, naye emitima gyabwe giggyeewo okuva gye ndi, n’okuntya kwabwe ku nze kuyigirizibwa obulagirizi bw’abantu: Noolwekyo, laba, nnaakola mu bantu bano omulimu ogw’ekitalo, ddala omulimu ogw’ekitalo n’ebyewuunyo: kubanga amagezi g’ab’amagezi gaabwe galizikirira, n’okutegeera kw’ab’amagezi ennyo kulikisibwa. Zikomewo eri abo abanoonya mu bunnya okwekweka okuteesa kwabwe eri Mukama, ne bakola emirimu gyabwe mu kizikiza, ne bagamba nti, Ani atulaba? era ani atumanyi? Mazima okukyusa kwammwe ebintu okubizza wansi waggulu kulibalwangamu nga ebbumba ly’omubumbi w’ebibya: kubanga ekikolwa kiryogera ku oyo eyakikola nti, Teyankola? oba ekibumbiddwa kigambe ku oyo eyakibumba nti, Teyategeera? Isaaya 29:7-16.
The valley of vision, according to Isaiah is “a day of trouble, and of treading down, and of perplexity by the Lord God of hosts in the valley of vision, breaking down the walls, and of crying to the mountains.” Isaiah therefore weeps bitterly, just as did Jesus.
Ekiwonvu eky'okulabirirwa, nga Isaaya bw'agamba, kye 'lunaku lw'ennaku, n'olw'okulinnyirirwa wansi, n'olw'okutabuka okw'ava eri Mukama Katonda w'eggye mu kiwonvu eky'okulabirirwa, okumenyawo bbugwe, era n'okukaabira ensozi.' Noolwekyo Isaaya yakaaba nnyo n'obulumi obw'amaanyi, nga Yesu bwe yakaaba.
“The tears of Jesus were not in anticipation of His own suffering. Just before Him was Gethsemane, where soon the horror of a great darkness would overshadow Him. The sheepgate also was in sight, through which for centuries the beasts for sacrificial offerings had been led. This gate was soon to open for Him, the great Antitype, toward whose sacrifice for the sins of the world all these offerings had pointed. Nearby was Calvary, the scene of His approaching agony. Yet it was not because of these reminders of His cruel death that the Redeemer wept and groaned in anguish of spirit. His was no selfish sorrow. The thought of His own agony did not intimidate that noble, self-sacrificing soul. It was the sight of Jerusalem that pierced the heart of Jesus—Jerusalem that had rejected the Son of God and scorned His love, that refused to be convinced by His mighty miracles, and was about to take His life. He saw what she was in her guilt of rejecting her Redeemer, and what she might have been had she accepted Him who alone could heal her wound. He had come to save her; how could He give her up?
Amaziga ga Yesu tegaali ga kulowooza ku kubonaabona kwe kennyini okugenda okujja. Mu maaso ge mwabadde Geseemane, we mangu ddala entiisa y’ekizikiza ekinene yandimubikkiddeko. Era n’Oluggi lw’endiga lwali lulabika, olw’ayitibwamu okumala emyaka mingi ebisolo eby’ebiweebwayo. Oluggi luno mangu ddala lwali lugenda okumuggulwako, Oyo Omukulu eyali ekituufu ekyalagibwanga mu bifananyi, okuweebwayo kwe olw’ebibi by’ensi byonna kwe byaalangira biweebwayo byonna ebyo. Okumpi waaliwo Kalivari, ekifo eky’okubonaabona kwe ekyali okusemberera. Naye si ku lwa bino ebyamujjukiza okufa kwe okw’obulumi kye kyaleetera Omununuzi okukaaba n’okunonogoga mu nnaku z’omwoyo. Ennaku ze tezaalimu kwerowoozaako yekka. Endowooza ku kubonaabona kwe kennyini teyatisa omwoyo ogwo ogw’ekitiibwa era ogweewaayo. Ky’eyalabira ku Yerusaalemi kye kyafumita omutima gwa Yesu—Yerusaalemi eyagaana Omwana wa Katonda n’eyanyooma okwagala kwe, eyagaana okukakanyizibwa n’amagero ge amanene, era eyali ng’egenda okumutta. Yalaba bw’eyali mu musango gw’okugaana Omununuzi we, era n’ebyo byandibadde singa yandikkirizza Oyo yekka ayinza okuwonya ekiwundu kye. Yali azze okumulokola; yamuleka atya?
“Israel had been a favored people; God had made their temple His habitation; it was ‘beautiful for situation, the joy of the whole earth.’ Psalm 48:2. The record of more than a thousand years of Christ’s guardian care and tender love, such as a father bears his only child, was there. In that temple the prophets had uttered their solemn warnings. There had the burning censers waved, while incense, mingled with the prayers of the worshipers, had ascended to God. There the blood of beasts had flowed, typical of the blood of Christ. There Jehovah had manifested His glory above the mercy seat. There the priests had officiated, and the pomp of symbol and ceremony had gone on for ages. But all this must have an end.
Isirayiri yali abantu abaasukkirwa mu kisa; Katonda yakafuula yeekaalu yaabwe ekifo kye eky’okubeeramu; yali ‘mulungi olw’ekifo kyayo, essanyu ly’ensi yonna.’ Zabbuli 48:2. Eyo mwalimu obujjulizi bw’emyaka egisukka mu lukumi obw’okulabirira n’okukuuma kwa Kristo n’okwagala kwe okusaasira—ng’omu kitaawe bw’afaako n’ayagala omwana we omu yekka. Mu yeekaalu eyo bannabbi baali baayogedde obulabula bwabwe obw’amaanyi era obw’obukulu. Eyo mwe baanyeenyanga ebibya by’obubaane ebyaka, nga obubaane, bwe bwagattibwa n’ensaba z’abasinzizi, bwali bulinnya eri Katonda. Eyo omusaayi gw’ensolo gwalikulukuta, ng’ekifaananyi ky’omusaayi gwa Kristo. Eyo Yakuwa yali alaze ekitiibwa kye waggulu w’entebe y’okusaasira. Eyo bakabona baali bakola obuweereza, era obunganguse bw’ebyafaananyi n’emmikolo bwali buvuddemu emyaka n’emyaka. Naye byonna bino byalina okukoma.
“Jesus raised His hand,—that had so often blessed the sick and suffering,—and waving it toward the doomed city, in broken utterances of grief exclaimed: ‘If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace!—’ Here the Saviour paused, and left unsaid what might have been the condition of Jerusalem had she accepted the help that God desired to give her,—the gift of His beloved Son. If Jerusalem had known what it was her privilege to know, and had heeded the light which Heaven had sent her, she might have stood forth in the pride of prosperity, the queen of kingdoms, free in the strength of her God-given power. There would have been no armed soldiers standing at her gates, no Roman banners waving from her walls. The glorious destiny that might have blessed Jerusalem had she accepted her Redeemer rose before the Son of God. He saw that she might through Him have been healed of her grievous malady, liberated from bondage, and established as the mighty metropolis of the earth. From her walls the dove of peace would have gone forth to all nations. She would have been the world’s diadem of glory.
Yesu n’ayimusa omukono gwe—ogwo ogwabadde guwa omukisa emirundi mingi abalwadde n’ababonyabonyezebwa—n’aguwaanyiriza ng’agulaga ekibuga ekyalindiridde okuzikirizibwa, n’ayogera mu bigambo ebyasalamuka olw’ennaku nti: ‘Singanga weyamanyi, naawe, mu lunaku luno lwo, ebyaleeta emirembe gyo!—’ Wano Omulokozi ne yeeyimiriza, n’aleeka nga by’atayogedde ku mbeera Yerusaalemi gy’andibadde erina singa yakkiriza obuyambi Katonda bwe yali ayagala okumuweera—ekirabo ky’Omwana we omwagalwa. Singa Yerusaalemi yamanyi ekyo kye yali alina eddembe okumanya, era n’awuliriza omusana ogwava mu Ggulu gwe yaweerezebwa, yandiyimiridde mu kitiibwa ky’okutumbulwa n’obugagga, ng’afuuse kabaka-omukazi w’amawanga, ng’eddembe mu maanyi g’obuyinza Katonda gwe yamuwadde. Tewandibaddewo baserikale ab’ebyokulwanyisa bayimiridde ku wankaaki zaakyo, so tebandibaddewo bendera za Abaloma ziwubira ku bbugwe zaakyo. Omugendererwa ogw’ekitiibwa ogwandibadde guwa Yerusaalemi omukisa singa yakkiriza Omununulizi we, gweyimirira mu maaso g’Omwana wa Katonda. Yalaba nti mu Ye yandibadde awonyeddwa mu bulwadde bwe obw’akabi ennyo, ng’agguddwamu obuddu, era ng’aterekebwa ng’ekibuga ekkulu n’amaanyi eky’ensi. Okuva ku bbugwe zaakyo ejiba y’emirembe yandibadde eva ng’egenda mu mawanga gonna. Yandibadde engule y’ekitiibwa ey’ensi yonna.
“But the bright picture of what Jerusalem might have been fades from the Saviour’s sight. He realizes what she now is under the Roman yoke, bearing the frown of God, doomed to His retributive judgment. He takes up the broken thread of His lamentation: ‘But now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, and shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation.’
Naye ekifaananyi ekisangala eky’okuba nga Yerusaalemi yandibadde kizimirira mu maaso g’Omulokozi. Ategeera bw’ali kaakano wansi w’ekikoligo ky’Abaruumi, ng’atikkiddwa obusuungu bwa Katonda, ng’alekeddwa eri okusalirwa omusango ogw’okusasula. N’addirayo okukungubaga kwe, n’agamba: ‘Naye kaakano bikubikkiddwa amaaso go. Kubanga ennaku zijja okutuuka ku ggwe, abalabe bo banaakuzingiza n’ekibambasudde, era banaakwetooloola, era banaakunyweza buli luuyi, era banaakufuula wansi n’ettaka, n’abaana bo abali mu ggwe; era tebalireka mu ggwe jjinja ku jjinja; kubanga tewamanya ekiseera eky’okukujjirira kwo.’
“Christ came to save Jerusalem with her children; but Pharisaical pride, hypocrisy, jealousy, and malice had prevented Him from accomplishing His purpose. Jesus knew the terrible retribution which would be visited upon the doomed city. He saw Jerusalem encompassed with armies, the besieged inhabitants driven to starvation and death, mothers feeding upon the dead bodies of their own children, and both parents and children snatching the last morsel of food from one another, natural affection being destroyed by the gnawing pangs of hunger. He saw that the stubbornness of the Jews, as evinced in their rejection of His salvation, would also lead them to refuse submission to the invading armies. He beheld Calvary, on which He was to be lifted up, set with crosses as thickly as forest trees. He saw the wretched inhabitants suffering torture on the rack and by crucifixion, the beautiful palaces destroyed, the temple in ruins, and of its massive walls not one stone left upon another, while the city was plowed like a field. Well might the Saviour weep in agony in view of that fearful scene.
Kristo yajja okulokola Yerusaalemi n’abaana bayo; naye amalala g’Abafalisaayo, obunnanfuusi, obuggya, n’obukyayi byamulemesa okutuukiriza ekigendererwa kye. Yesu yamanya ekibonerezo eky’entiisa ekyali kigenda okutuukira ku kibuga ekyalagirirwa okuzikirira. Yalaba Yerusaalemi ng’ezingiddwa amagye, abatuuze abazingiddwa nga batuusibwa mu nzala n’okufa, bamaama nga barya emirambo gy’abaana baabwe, era abazadde n’abaana nga bawambaganako akatole akasembayo k’emmere okuva ku munne, okwagala okw’obuzaaliranwa nga kuzikirizibwa obulumi obunyigiriza bw’enjala. Yalaba nti obukakanyavu bw’Abayudaaya, nga bwe baabulaga mu kugaana obulokozi bwe, nabwo bwaligenda okubaleetera okugaana okugondera amagye agaalumba. Yatunuulira Kalivari, gye yandibadde asitulwawo, nga emisalaaba gisimbiddwa kungi ng’emiti gy’ekibira. Yalaba abatuuze abali mu nnaku nga babonyaabonyezebwa ku byuma eby’okubonyaabonya era n’okusalibibwa ku emisalaaba, ennyumba ennungi ez’ekitiibwa nga zimenyeseddwa, yeekaalu nga yazikiridde, era ku bbugwe baayo ab’amaanyi tewasigalawo n’ejjinja ku lya munne, nga ekibuga kyalimidwa ng’enimiro. Kyali kya nsonga nnyo Omulokozi okukkaabira mu buyinike ng’alaba ekyo ekirabika eky’entiisa.
“Jerusalem had been the child of His care, and as a tender father mourns over a wayward son, so Jesus wept over the beloved city. How can I give thee up? How can I see thee devoted to destruction? Must I let thee go to fill up the cup of thine iniquity? One soul is of such value that, in comparison with it, worlds sink into insignificance; but here was a whole nation to be lost. When the fast westering sun should pass from sight in the heavens, Jerusalem’s day of grace would be ended. While the procession was halting on the brow of Olivet, it was not yet too late for Jerusalem to repent. The angel of mercy was then folding her wings to step down from the golden throne to give place to justice and swift-coming judgment. But Christ’s great heart of love still pleaded for Jerusalem, that had scorned His mercies, despised His warnings, and was about to imbrue her hands in His blood. If Jerusalem would but repent, it was not yet too late. While the last rays of the setting sun were lingering on temple, tower, and pinnacle, would not some good angel lead her to the Saviour’s love, and avert her doom? Beautiful and unholy city, that had stoned the prophets, that had rejected the Son of God, that was locking herself by her impenitence in fetters of bondage,—her day of mercy was almost spent!” Desire of Ages, 576–578.
"Yerusaalemi yali ng’omwana gwe yalabirira; era nga kitaawe omusaasizi bw’abanakuwala ku mwana avudde ku njira, bw’atyo Yesu n’akaabira ekibuga kye yayagalanga. Nnkuvaako ntya? Nnyinza ntya okukulaba ng’oweereddwa mu kuzikirira? Kiteekwa nze okukuleka ojjuze ekikopo ky’obujeemu bwo? Emmeeme emu ya mugaso nnyo, era mu kugigeraageranya nayo, ensi zisigala nga tezirina mugaso; naye wano waaliwo eggwanga lyonna erigenda kubula. Bwe enjuba eyanguyira okuserengeta ebugwanjuba yandibadde eva mu maaso mu ggulu, olunaku lwa Yerusaalemi olw’ekisa lwandibadde luggwawo. Nga olugendo lw’abantu lwayimiridde ku ntikko ya Lusozi lw’Azeyituuni, tewaali nga kyalekeddeko Yerusaalemi okuwenenya. Malayika w’ekisa yalikunnganya ebiwaawaatiro bye okuserenka okuva ku ntebe eya zaabu, okuwa ekifo obwenkanya n’okusalirwa omusango okuzze mangu. Naye omutima omukulu ogw’okwagala gwa Kristo gwakyalabirira Yerusaalemi, eyanyoomye obusaasizi bwe, n’adaalira okulabula kwe, era ng’ali kumpi okunnyika engalo zayo mu musaayi gwe. Ssinga Yerusaalemi yawenenya, tebandibadde biggwako. Obutiti obusembayo bw’enjuba egwa bwe bwayalira ku yeekaalu, ku linga ne ku ntikko, tewandibaddewo malayika mulungi amukulembera eri okwagala kw’Omulokozi, n’aziyiza ekibonerezo kye? Ekibuga ekirungi kyokka ekitali kitukuvu, ekyakuba bannabbi amayinja, ekyagaana Omwana wa Katonda, ekyekoomeranga olw’obutawenenya mu eminiga gy’obuddu,—olunaku lwakyo olw’ekisa lwali nga luggwawo!" Desire of Ages, 576-578.
As the warfare against Jerusalem is described by Isaiah in chapter twenty-two those attacking “set themselves in array at the gate.” Elam and Kir are at the gate with weapons ready and they then discover Jerusalem’s covering. In Isaiah the “covering” that is discovered by the enemies at the gate is the shadow of Egypt.
Nga Isaya bw’awandiika ku lutalo olw’okulwanyisibwa ku Yerusaalemi mu mutwe ogw’amakumi abiri mu bbiri, abalumba “beetegeka mu nteekateeka y’eggye ku wankaaki.” Elamu ne Kiiri bali ku wankaaki n’ebyokulwanyisa nga bitegese, ne bazuula ekisaanikira kya Yerusaalemi. Mu Isaya, “ekisaanikira” abanzi kye bazuulira ku wankaaki kye ekisiikirize kya Misiri.
Woe to the rebellious children, saith the Lord, that take counsel, but not of me; and that cover with a covering, but not of my spirit, that they may add sin to sin: That walk to go down into Egypt, and have not asked at my mouth; to strengthen themselves in the strength of Pharaoh, and to trust in the shadow of Egypt! Isaiah 30:1, 2.
Zibasanze abaana abajeemu, bw’ayogera Mukama, abanonya amagezi naye si gange; era abeekutira ekisaanikira naye si kya Mwoyo gwange, balyongerako ekibi ku kibi: abagenda okuserengeta e Misiri, so tebabuuzizza ku kamwa kwange; okwenyweza mu maanyi ga Falaawo, n’okwesiga mu kisiikirize kya Misiri! Isaaya 30:1, 2.
It is recognized by Jerusalem’s enemies that those represented by Shebna have placed their trust in Egypt, thinking Egypt would protect them, whereas those represented by Eliakim the son of Hilkiah trust not in the “shadow of Egypt” but are covered with covering of God’s Spirit and trust in the “shadow of the Most High.”
Abalabe ba Yerusaalemi bamanyi nti abo abakiikirirwa Shebna baateeka essuubi lyabwe mu Misiri, nga balowooza Misiri ejja kubakuuma; naye abo abakiikirirwa Eliakim mutabani wa Hilkiah tebeesiga mu "kisiikirize kya Misiri" wabula bakutiddwa n'ekisaanikizo kya Mwoyo gwa Katonda era beesiga mu "kisiikirize ky'Oyo Ali Waggulu Ennyo".
He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty. I will say of the Lord, He is my refuge and my fortress: my God; in him will I trust. Psalms 91:1, 2.
Abeera mu kifo ekyama eky’Oyo Ali Waggulu Ennyo, alisula wansi w’ekisiikirize ky’Oyo Ayinza Byonna. Ndigamba Mukama nti, Ye obuddukiro bwange n’ekigo kyange; Katonda wange, mu ye mmwesiga. Zabbuli 91:1, 2.
At the Sunday law crisis, the wise virgins represented by Eliakim the son of Hilkiah are trusting the shadow of the most High, and the foolish virgins represented by Shebna are trusting in the shadow of Egypt. The word translated as “discovered” means to strip down and take into captivity. The enemies at the gate recognize that the protection of Jerusalem has been removed, and Shebna and his cohorts then begin to try and save themselves, for they see “the breaches of the city of David” and they see there are many breaches that will allow the enemy to enter. In a panic, as represented in the parable of the ten virgins, the foolish begin to search for protection, but they have none.
Mu kiseera ky’ekizibu ky’etteeka lya Ssande, abawala abagezi abafaananyizibwa Eriyakimu mutabani wa Kirukiya beesigamye ku kisiikirize ky’Oyo Ali Waggulu Ennyo, ate abawala abasirusiru abafaananyizibwa Sebuna beesigamye ku kisiikirize kya Misiri. Ekigambo ekyahindulwamu “discovered” kitegeeza okubambulula n’okutwala mu buwaŋŋanguse. Abalabe ku wankaaki bategeera nti obukuumi bwa Yerusaalemi buggyiddwawo, era Sebuna ne banne ne batandika okwegezaako okwewonya, kubanga balaba “ebituli mu bbugwe w’ekibuga kya Dawudi,” era balaba nti waliwo ebituli bingi ebigenda okukkiriza omulabe okuyingira. Mu kavuyo n’entiisa, nga bwe kiragiddwa mu lugero lw’abawala ekkumi, abasirusiru batandika okunoonya obukuumi, naye tebubalina.
Shebna looks to the “the armour of the forest” to save him, but it is too late. He counts the houses in Jerusalem and begins to tear them down to fortify the wall, but it is too late. They gather together water from the lower pool and try to connect with the water of the old pool, but it is too late. Water being a primary symbol of the Holy Spirit identifies that they are desperately looking for oil, but its too late. In all their efforts they forgot the Creator of the pools, and that he made those “pools” of truth long ago. They forgot that it was the Rock of Ages that provided the message in the old times. They chose not to walk in the old paths, represented by the foundations that were established through the work of William Miller.
Shebna ateeka essuubi ku “ebyokulwanyisa eby’ekibira” okumuwonya, naye kiraze nnyo. Abalira ennyumba e Yerusaalemi, n’atandika okuzimenya okunyweza bbugwe gw’ekibuga, naye kiraze nnyo. Bakungaanya amazzi okuva mu kidiba ekya wansi era bagezaako okugagatta n’amazzi g’ekidiba eky’edda, naye kiraze nnyo. Olw’okuba amazzi kabonero akakulu ak’Omwoyo Omutukuvu, kitegeeza nti banoonya amafuta mu ngeri ey’amaanyi nnyo, naye kiraze nnyo. Mu kaweefube wabwe gwonna baweerabira Omutonzi w’ebidiba, era nti ye yakola ago “ebidiba” eby’amazima edda dda. Baweerabira nti Lwazi lw’Emirembe Gyonna lye lyaleeta obubaka mu biseera eby’edda. Baalonda obutatambula mu makubo ag’edda, agakiikirirwa emisingi egyateekebwawo olw’omulimu gwa William Miller.
“The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin and rob the people of God of their past experience, giving them instead a false science.
Omulabe agezaako okubaggya ebirowoozo by’abaganda baffe ne bannyinaffe ku mulimu ogw’okutegekera abantu okuyimirira mu nnaku zino ez’enkomerero. Obukujjukujju bwe butegekeddwa okutwala ebirowoozo wala okuva ku bulabe n’obuvunaanyizibwa bw’ekiseera kino. Bakibalira busa ekitangaala Kristo kye yava mu ggulu okuwa Yokaana olw’abantu be. Bayigiriza nti ebintu ebiri mu maaso gaffe si bya mugaso mungi okusaanira okussaako omutima ogw’enjawulo. Bazisa ku bwereere amazima agava mu ggulu, era banyaga abantu ba Katonda obumanyirivu bwabwe obw’edda, mu kifo kyabwo ne babawa ensayansi ey’obulimba.
“‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ Jeremiah 6:16.
'Bw'atyo bw'ayogera Mukama nti, Muyimirire mu makubo, mulabe, era mubuuze ku njira ez'edda, enjira ennungi eri wa, mutambuliramu.' Yeremiya 6:16.
“Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.
Waleme okubaawo n’omu agezaako okusimbulula emisingi egy’okukkiriza kwaffe—emisingi egyateekebwawo ku ntandikwa y’omulimu gwaffe mu kusoma ekigambo nga tusaba era mu kubikkulirwa. Ku misingi gino kwe tumaze emyaka amakumi ataano nga tuzimba. Abantu bayinza okulowooza nti bazudde ekkubo empya era nti basobola okuteeka omusingi omugumu okusinga ogwateekebwawo. Naye kino kulimba kunene. Kubanga tewali muntu ayinza okuteeka omusingi omulala okuggyako ogwateekebwawo.
“In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.
Mu biseera ebyayita, abantu bangi baatandikawo okuzimba okukkiriza okupya, era ne bateekawo emisingi emipya. Naye ekizimbe kyabwe kyayimiridde okumala bbanga ki? Kyagwa mangu, kubanga tekyali kizimbiddwa ku lwazi.
“Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.
Abayigirizwa abaasooka tebaateekwa kusisinkana enjogera z’abantu? Tebaateekwa kuwulira endowooza enkyamu, era nga bamaze okukola byonna ne bayimirira obunywevu, nga bagamba nti: 'Tewali muntu asobola kuteeka omusingi omulala okuggyako oguteekeddwa'? 1 Abakkolinso 3:11.
“So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.
"Noolwekyo tusaanidde okunyweza entandikwa y'obwesige bwaffe okutuusa ku nkomerero. Ebigambo eby'amaanyi bisindikiddwa Katonda ne Kristo eri abantu bano, nga bibaggya mu nsi, ensonga ku nsonga, ne bibaleeta mu musana omweyolefu gw'amazima agaliwo kakati. N'eminwa egikosebwa omuliro omutukuvu, abaddu ba Katonda balangiridde obubaka. Ebigambo ebiva eri Katonda bisimikizza obutuufu bw'amazima agalangiriddwa." Testimonies, Voliyumu 8, 296, 297.
The “day” which that all this takes place is the biblical “day” which Isaiah identifies as the that the Lord God of Hosts called for “weeping, and to mourning, and to baldness, and to girding of sackcloth.”
Olunaku lwe bino byonna bibaawo lwe “olunaku” lwa Bayibuli Isaaya lw’alaga nga lwe Mukama Katonda w’Eggye yalagira “okukaaba, n’okunakuwala, n’okumeta omutwe, n’okwesiba olugoye lw’ekikapu.”
And the Lord spake unto Moses, saying, Also on the tenth day of this seventh month there shall be a day of atonement: it shall be an holy convocation unto you; and ye shall afflict your souls, and offer an offering made by fire unto the Lord. And ye shall do no work in that same day: for it is a day of atonement, to make an atonement for you before the Lord your God. For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people. And whatsoever soul it be that doeth any work in that same day, the same soul will I destroy from among his people. Ye shall do no manner of work: it shall be a statute forever throughout your generations in all your dwellings. It shall be unto you a sabbath of rest, and ye shall afflict your souls: in the ninth day of the month at even, from even unto even, shall ye celebrate your sabbath. Leviticus 23:26–32.
Era Mukama n’ayogera eri Musa nti, Era ku lunaku olw’ekkumi olw’omwezi ogw’omusanvu walibaawo olunaku olw’Okutangirizibwa: lunaabeera ku mmwe enkungaana entukuvu; era munaanyigirizza emyoyo gyammwe, era munaawaayo eri Mukama ekiweebwayo eky’omuliro. Era temukola mulimu gwonna ku lunaku olwo lwennyini: kubanga luli olunaku olw’Okutangirizibwa, okubakolera okutangirizibwa mu maaso ga Mukama Katonda wammwe. Kubanga buli omwoyo atanaanyigirizibwa ku lunaku olwo lwennyini, anatemulwamu okuva mu bantu be. Era buli omwoyo akola omulimu gwonna ku lunaku olwo lwennyini, omwoyo oyo ndimuzikiriza okuva mu bantu be. Temukola mulimu gwonna: kiba etteeka eritaliggwaawo emirembe gyonna mu bazzukulu bammwe mu maka gammwe gonna. Kiba ku mmwe Ssabbiiti ey’okuwummula, era munaanyigirizza emyoyo gyammwe: ku lunaku olw’omwenda olw’omwezi ku kawungeezi, okuva ku kawungeezi okutuuka ku kawungeezi, munaakuza Ssabbiiti yammwe. Abaleevi 23:26-32.
The day that is illustrated by Shebna and Eliakim the son of Hilkiah is the antitypical Day of Atonement, which covers the history of 1844 until Michael stands up. In that period of time Adventism has been called to “afflict” their souls, or as Isaiah represents it is call “to weeping, and to mourning, and to baldness, and to girding with sackcloth.”
Olunaku olulabirizibwa Shebna ne Eliakim mutabani wa Hilkiah lwe Lunaku lw’Okutangirirwamu olw’ekifaananyi ekituukiriziddwa, olukwata ku byafaayo okuva mu 1844 okutuusa Mikaeri bw’ayimirira. Mu kiseera ekyo Abadiventisti bayitiddwa okwebonyaabonya emyoyo gyabwe; era nga Isaaya bw’akiraga, bayitiddwa eri “okukaaba, n’okukungubaga, n’okusala enviiri, n’okwesiba olubugo.”
“In 1844 our great High Priest entered the most holy place of the heavenly sanctuary, to begin the work of the investigative judgment. The cases of the righteous dead have been passing in review before God. When that work shall be completed, judgment is to be pronounced upon the living. How precious, how important are these solemn moments! Each of us has a case pending in the court of heaven. We are individually to be judged according to the deeds done in the body. In the typical service, when the work of atonement was performed by the high priest in the most holy place of the earthly sanctuary, the people were required to afflict their souls before God, and confess their sins, that they might be atoned for and blotted out. Will any less be required of us in this antitypical day of atonement, when Christ in the sanctuary above is pleading in behalf of His people, and the final, irrevocable decision is to be pronounced upon every case?
Mu 1844 kabona waffe asinga obukulu yayingira ekifo ekitukuvu ennyo mu weema entukuvu ey’omu ggulu, okutandika omulimu gw’okusalira omusango ogw’okunonyereza. Emisango gy’abafu abatuukirivu gibadde giyisibwa mu kwekenneenya mu maaso ga Katonda. Bwe gunaabeera guwedde, omusango gunaasalirwa ku balamu. Nga bya muwendo omungi nnyo, era nga bya mugaso nnyo, ebiseera bino eby’ekitalo! Buli omu ku ffe alina omusango ogutannasalibwa mu kkooti ey’omu ggulu. Tunaasalirwa omusango buli omu ku bw’omu, ng’okusinziira ku bikolwa bye twakola nga tuli mu mubiri. Mu buweereza obw’ekifaananyi, nga kabona asinga obukulu akola omulimu gw’okutangirirwa mu kifo ekitukuvu ennyo mu weema entukuvu ey’ensi, abantu baalagirwa okuzibya emmeeme zaabwe mu maaso ga Katonda, era okwatula ebibi byabwe, ebibi byabwe bitangirirwe era bisangulibwewo. Walibaawo ekitono ekinaasabibwa ku ffe mu lunaku luno olw’Okutangirirwa olutali lwa kifaananyi, ng’a Kristo mu weema entukuvu ey’omu ggulu ayegayirira olw’abantu be, era ekiragiro eky’enkomerero ekitasobola kuzzibwa mabega kinaalangirirwa ku buli musango?
“What is our condition in this fearful and solemn time? Alas, what pride is prevailing in the church, what hypocrisy, what deception, what love of dress, frivolity, and amusement, what desire for the supremacy! All these sins have clouded the mind, so that eternal things have not been discerned. Shall we not search the Scriptures, that we may know where we are in this world’s history? Shall we not become intelligent in regard to the work that is being accomplished for us at this time, and the position that we as sinners should occupy while this work of atonement is going forward? If we have any regard for our souls’ salvation, we must make a decided change. We must seek the Lord with true penitence; we must with deep contrition of soul confess our sins, that they may be blotted out.” Selected Messages, book 1, 124, 125.
Mbeera yaffe eri etya mu kiseera kino eky’entiisa era eky’ekikakafu? Ayii, amalala agasinga obuyinza mu kkanisa, okwefuula, obulimba, okwagala ebyambalo, obwerere n’okwesanyusa, n’okwegomba obukulu! Ebibi byonna bino bikubye ekikkuzo ku bwongo n’amaaso g’omwoyo, ne kityo ebintu eby’olubeerera tebyategeereddwa. Tetunoonya mu Byawandiikibwa Ebitukuvu, tulyoke tutegeere gyetuli mu byafaayo by’ensi eno? Tetufuuke abategeera ku mulimu ogukolebwa ku lwaffe mu kiseera kino, n’ekifo kye ffe ng’aboonoonyi kye tusaanidde okubeeramu ng’omulimu guno gw’okutangirirwa gukyagenda mu maaso? Obanga tufaayo ddala ku kununulibwa kw’emmeeme zaffe, tuteekwa okukola enkyukakyuka enkalakalira. Tulina okunoonya Mukama n’okwenenya okw’amazima; era nga tulina obunenya obuzama bw’emmeeme, tukwatule ebibi byaffe, bityo bisangulibwe. Obubaka Obulondeddwa, ekitabo 1, 124, 125.
And in that day did the Lord God of hosts call to weeping, and to mourning, and to baldness, and to girding with sackcloth: And behold joy and gladness, slaying oxen, and killing sheep, eating flesh, and drinking wine: let us eat and drink; for tomorrow we shall die. Isaiah 22:12, 13.
Era ku lunaku olwo Mukama Katonda w'eggye yabalagira okukaba n'okukungubaga, n'okusalako envi, n'okwesiba ekikunta: Naye, laba, essanyu n'okusanyuka, okutta ente, n'okutta endiga, okulya ennyama n'okunywa wayini: Tulye tunywe; kubanga enkya tufa. Yesaya 22:12, 13.
The Lord called Shebna to afflict his soul, but he chose to eat and drink and party on. The Lord “revealed” in his “ears” that Shebna’s sin would not be purged. The word translated as “purged” is the word used in Leviticus for “atonement.” This sin of Laodicean Adventism will not be atoned for. Now Isaiah begins to address the relationship of Shebna (Laodicean Adventists) with Eliakim, the son of Hilkiah (Philadelphian Adventists).
Mukama yayita Sebuna okunyigiriza emmeeme ye, naye ye yalonda okulya n’okunywa n’okwesanyukira mu mbaga. Mukama “yamubikkulira” mu “matu ge” nti ekibi kya Sebuna tegeena kutukuzibwa. Ekigambo ekyahinduliddwa ng’ “purged” kye kimu n’ekikozesebwa mu Ekitabo ky’Abaleevi ku “atonement.” Ekibi kino eky’Abadiventisiti ba Laodikaya tegeena kutangiririrwa. Kati Isaaya atandika okwogera ku nkolagana ya Sebuna (Abadiventisiti ba Laodikaya) ne Eriyakimu, mutabani wa Kirukiya (Abadiventisiti ba Firadefiya).
Shebna is the “treasurer” as was Judas. And Tobiah in the days of Nehemiah was living in God’s sanctuary in a chamber (treasury) where the offerings were to be kept. When Nehemiah cleansed the temple, he cast out Tobiah and his stuff. Shebna is also to be thrown out. Both illustrate the spewing out of Laodicean Adventism at the Sunday law.
Shebna ye “omuwanika” nga bwe yali Judas. Era Tobiah mu nnaku za Nehemiah yali abeera mu kifo ekitukuvu kya Katonda mu kisenge (obuwanika) mwe ebiweebwayo baali biteekeddwa okuterekebwa. Bwe Nehemiah yatukuza yeekaalu, yasuula ebweru Tobiah n’ebintu bye. Shebna naye alisuulibwa ebweru. Byombi biraga okusuulibwa ebweru kw’Abadiventisi ab’e Laodikiya mu kiseera ky’etteeka lya Sande.
“Because of the cruelty and treachery of the Ammonites and Moabites toward Israel, God had declared through Moses that they should be forever shut out from the congregation of His people. See Deuteronomy 23:3–6. In defiance of this word, the high priest had cast out the offerings stored in the chamber of God’s house, to make a place for this representative of a proscribed race. Greater contempt for God could not have been shown than to confer such a favor on this enemy of God and His truth.
Olw’obukambwe n’obutali b’eesigwa bw’Ab’e Amoni n’Ab’e Moabu eri Isirayiri, Katonda yayogerera mu Musa nti baliziyizibwa okuyingira mu lukiiko lw’abantu be emirembe gyonna. Laba Ekyamateeka 23:3-6. Nga ajjeemedde ekigambo kino, kabona omukulu yasuula ebiweebwayo ebyali bibikiddwa mu kisenge eky’ennyumba ya Katonda, okumukolera ekifo omubaka ono ow’eggwanga eriziyiziddwa. Tewandibaddewo kunyooma kunene eri Katonda okusinga okuwa ekisa bwe kityo eri omulabe wa Katonda n’amazima ge.
“On returning from Persia, Nehemiah learned of the bold profanation and took prompt measures to expel the intruder. ‘It grieved me sore,’ he declares; ‘therefore I cast forth all the household stuff of Tobiah out of the chamber. Then I commanded, and they cleansed the chambers: and thither brought I again the vessels of the house of God, with the meat offering and the frankincense.’
Bw’akomawo okuva e Perusiya, Neemiya n’ategeera ekikolwa eky’obuvumu ekyaswaza ekitukuvu n’addira amagezi amangu okugoba oyo eyali yayingidde mu kisenge mu ngeri etali ntuufu. ‘Kinnuma nnyo,’ bw’agamba; ‘kyenvudde n’nsuula ebintu byonna eby’omu nnyumba bya Tobiya okuva mu kisenge. Awo ne ndagira, ne batukuza ebisenge; ne nzizzaayo eyo ebyombo eby’ennyumba ya Katonda, wamu n’ekiweebwayo eky’emmere ey’obutta n’obubaane.’
“Not only had the temple been profaned, but the offerings had been misapplied. This had tended to discourage the liberalities of the people. They had lost their zeal and fervor, and were reluctant to pay their tithes. The treasuries of the Lord’s house were poorly supplied; many of the singers and others employed in the temple service, not receiving sufficient support, had left the work of God to labor elsewhere.” Prophets and Kings, 670.
Si kyokka nti yeekaalu yatyoboolwa, naye n’ebiweebwayo byakozesebwa mu ngeri entali yaamu. Kino kyakendeddezza omwoyo gw’okugaba gw’abantu. Baabadde bafiiriddwa omwoyo gw’ekyekalakalira n’obugumu, era ne beesittala okuwaayo ekitundu eky’ekkumi. Amaggwanika g’ennyumba ya Mukama gaabadde galimu katono; abayimbi bangi n’abalala abaakoleranga mu buweereza bwa yeekaalu, nga tebaafunanga mpeera emala, baava mu mulimu gwa Katonda ne bagenda okukolera awalala. Bannabbi n’Abakabaka, 670.
Shebna, Judas and Tobiah all represent Laodicean Adventists at the end of time.
Shebna, Judas ne Tobiah bonna bayimiririra Abadiventisi ab’e Laodicea mu nkomerero y’ekiseera.
Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. And I will drive thee from thy station, and from thy state shall he pull thee down. Isaiah 22:15–19.
Bw’ati ayogera Mukama Katonda w’eggye: Genda, ogende eri omuwanika ono, Sebuna, ali ku nnyumba, omugambe nti, Kiki ky’olina wano? era ani gw’olina wano, okwekubira wano entaana, ng’oyo yeekubira entaana waggulu, era yeeteekera mu lwazi ennyumba ey’okubeeramu? Laba, Mukama alikutwala mu buwambe obw’amaanyi, era ddala ddala alikuzinga. Ddala ddala alikukonkonyola n’akukusuula ng’omupiira mu nsi ennene: eyo we onofiira, era eyo amagaali ag’ekitiibwa kyo ganaafuuka ensonyi y’ennyumba ya mukama wo. Era nnaakuggya ku kifo kyo oyimirirako, era okuva ku mbeera yo anakukubbira wansi. Isaaya 22:15-19.
As the king of the north is approaching Jerusalem, and it is to be remembered that the approach is a progressive approach which the citizens of Jerusalem knew was coming. This is what is identified in Isaiah chapter twenty when Tartan the Assyrian commander conquered Ashdod in Egypt. They knew what was coming and Shebna spent his time making himself a fancy grave. Archeologists found Shebna’s grave and removed the written statement that was upon the grave entrance, and it is now in a British Museum. Amazingly enough, when Shebna got removed and Eliakim the son of Hilkiah took over Shebna’s leadership position, Eliakim the son of Hilkiah received a royal seal that he could use to endorse his name on official documents. That seal was also found by archeologists and is in the same museum in England. Shebna is in the museum represented by his grave, the mark of death, and Eliakim, the son of Hilkiah’s is in the museum with the representation of the seal of life.
Nga Kabaka w’Obukiikaddyo asemberera Yerusaalemi, era kijjukibwe nti okusembera kuno kwali kwa mpola mpola, abatuuze ba Yerusaalemi nga bamanyi nti kujja. Kino kye kiragibwa mu Isaaya essuula amakumi abiri, lwe Tartan omuduumizi w’Abasiriyano yawangula Ashdod e Misiri. Baali bamanyi ekyali kigenda okujja, era Shebna n’amala obudde bwe ng’ezimba entaana ey’ekitiibwa ye. Abakugu mu by’obukadde baazuula entaana ya Shebna ne baggyawo ekiwandiiko ekyali ku mulyango gw’entaana, era kaakano kiri mu Museezi ogw’e Biritaniya. Kya kuyamirwa nti, bwe baaggyawo Shebna ne Eliakim mutabani wa Hilkiah n’addira ekifo kye mu bukulembeze, Eliakim mutabani wa Hilkiah y’awaebwa ekisanyi eky’obwakabaka kye yayinza okukozesa okuteekako erinnya lye ku biwandiiko ebitongole. Ekisanyi ekyo nakyo kyazuulibwa abakugu mu by’obukadde era kiri mu museezi gumu e Bungereza. Shebna ali mu museezi ayimirizibwa entaana ye, akabonero k’okufa, ate Eliakim mutabani wa Hilkiah ali mu museezi ng’ayimirizibwa ekisanyi ky’obulamu.
For Shebna’s rejection of the warning message concerning the king of the north, he was spewed out of the mouth of the Lord, and the word translated as “spewed” in Revelation’s warning to Laodicea actually means projectile vomiting. With Nehemiah he cast out Tobiah and his stuff and with Shebna he was violently tossed like a ball into a far country. Shebna is Laodicean Adventists who are rejecting the prophetic message that was unsealed in 1989 and preparing for the grave—the mark of the beast, and Eliakim the son of Hilkiah, is Philadelphia Adventism that receive the seal of God.
Olw’okugaana kwa Shebna obubaka obulabula obukwata ku kabaka w’amambuka, yasuulibwa okuva mu kamwa ka Mukama, era ekigambo ekyavunulwa ng’“okusuulibwa” mu kulabula kw’Okubikkulirwa eri Laodicea mu mazima kitegeeza okukafula n’amaanyi nga kibuuka. N’awamu ne Nehemiah yagobawo Tobiah n’ebintu bye, era Shebna n’asuulibwa n’amaanyi ng’omupiira mu nsi ey’ewala. Shebna ye Abadiventisiti ba Laodicea abagaana obubaka bwa nnabbi obwaggulwawo mu 1989 era nga beetegekera entaana—akabonero k’ensolo; ate Eliakim mutabani wa Hilkiah, ye Adiventisimu ya Philadelphia efuna akabonero ka Katonda.
And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. Isaiah 22:20, 21.
Era ku lunaku olwo kiriba nti ndiyita omuddu wange Eriyakimu mutabani wa Kirikya; era ndimwambaza ekkanzu yo, era ndimunyweza n'omukoba gwo, era ndimukwasa obufuzi bwo mu mukono gwe; era aliba kitaawe eri abatuuze ba Yerusaalemi, ne eri ennyumba ya Yuda. Isaaya 22:20, 21.
At the Sunday law the wheat and tares of Adventism are separated, and the leadership of the church triumphant is given to Eliakim the son of Hilkiah, and the Lord then lifts up His church as an ensign as the third angel’s message swells to a loud cry. I have been perhaps too redundant by including the phrase “the son of Hilkiah,” when I could simply say Eliakim. But together the father and his child are a symbol of the Elijah message before the seven last plagues. Elijah’s message employs the symbolism of fathers and children to represent the first (father) and the last (son). This prophetic relationship contributes to the final riddles in chapter twenty-two. The promise to Eliakim, the son of Hilkiah is that the Lord would lay upon his shoulder the key of the house of David.
Ku kiseera ky’etteeka erya Sande, ngano n’ebisagazi mu Adayiventisi biyawulibwa, era obukulembeze bw’ekkanisa eyawanguye buweebwa Eriyakimu mutabani wa Kirukiya, ne Mukama alyimusa ekkanisa ye ng’omubendera nga obubaka bwa malaika ow’okusatu bwe bweyongera ne butuuka mu kukaaba okw’amaanyi. Kiyinzika nti nzibadde njeyongerako nnyo bwe nteekako ekigambo “mutabani wa Kirukiya,” nga nandisobodde okugamba Eriyakimu yekka. Naye wamu, kitaawe n’omwana we babeera akabonero k’obubaka bwa Eriya nga tekinnabaawo ebibonyo omusanvu ebyasembayo. Obubaka bwa Eriya bukozesa ekifananyi kya bakitaffe n’abaana okulaga oyo eyasooka (kitange) n’eyasemba (omwana). Obukwataana buno obw’obunnabbi buyamba ku bibuuzo eby’ekyama eby’enkomerero ebiri mu mutwe ogw’amakumi abiri mu bbiri. Okusuubiza eri Eriyakimu, mutabani wa Kirukiya, kwe nti Mukama aliteeka ku kibegabega kye ekisumuluzo ky’ennyumba ya Dawudi.
The “house of David” is the message of father and son that Jesus referred to in his final conversation with the rebellious Jews. It is also where He closes the book of Revelation. The house of David had a key, that if nothing else is used on October 22, 1844, for the only place in the Scriptures that references this key is in the message to the Philadelphian church.
“Ennyumba ya Dawudi” kye bubaka bwa Kitaawe ne Mwana Yesu kwe yayogerako mu mboozi ye eyasembayo n’Abayudaaya abajeemu. Era awo we amaliriza Ekitabo ky’Okubikkulirwa. Ennyumba ya Dawudi yalina ekisumuluzo; ekisumuluzo ekyo, singa tewali kirala, kyakozesebwa nga Okitobba 22, 1844, kubanga ekifo kyokka mu Byawandiikibwa ekyogerako ku kisumuluzo kino kiri mu bubaka eri ekkanisa eya Firaderufiya.
And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.
Era ekisumuluzo eky’ennyumba ya Dawudi ndikiteeka ku kibegabega kye; bw’anaaggulawo tewali anaggalawo; era anaaggalawo, tewali anaggulawo. Isaaya 22:22.
And to the angel of the church in Philadelphia write; 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; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:7–12.
Era eri malayika w’ekkanisa e Filadelfiya wandiika; Bw’ati bw’ayogera Omutukuvu, oyo ow’amazima, alina ekisumuluzo kya Dawudi; aggulawo, so tewali muntu asobola okuggalawo; era aggalawo, so tewali muntu asobola kuggulawo. Mmanyi emirimu gyo: laba, ntadde mu maaso go oluggi oluggule, so tewali muntu asobola okuluggalawo; kubanga olina amaanyi amatono, era okuumye ekigambo kyange, so togaanidde erinnya lyange. Laba, ndifuula abo ab’ekkuŋaaniro lya Sitaani, abagamba nti be Bayudaaya, songa si bo, wabula balimba; laba, ndibaleeta baje okusinza mu maaso g’ebigere byo, era bamanye nti nkwagadde. Kubanga okuumye ekigambo ky’okugumiikiriza kwange, nange ndikuuma ggwe okuva mu ssaawa y’okukemebwa, ejja okujja ku nsi yonna, okugezesa abo abatuula ku nsi. Laba, nzija mangu: kwata mangu ku kye olina, aleme muntu yenna kukuggya engule yo. Oyo awangula ndimufuula omuddundu mu yeekaalu ya Katonda wange, era tajja kufulumayo nate; era ndimuwandiikako erinnya lya Katonda wange, n’erinnya ly’ekibuga kya Katonda wange, kye Yerusaalemi Empya, ekikka okuva mu ggulu okuva eri Katonda wange; era ndimuwandiikako erinnya lyange eripya. Alina okutu awulirize ebyo Omwoyo by’agamba eri amakanisa. Okubikkulirwa 3:7-12.
Eliakim represents a Philadelphian during the Millerite movement that opens the Most Holy Place on October 22, 1844. I know that it was Christ our High Priest that opened that dispensational door, but Christ laid the key on the shoulder of Eliakim the son of Hilkiah, and states that “he shall open.” We have reached the point I pointed out at the beginning of this article.
Eliakimu ayimirira Omufiradefiya mu mulembe gw’Abamillerite eyaggula Ekifo Ekitukuvu Ennyo nga 22 Okitobba, 1844. Mmanyi nti Kristo Kabona Omukulu waffe ye yaggula oluggi olw’ekiseera ekyo, naye Kristo yateeka ensumuluzo ku kibegabega kya Eliakimu mutabani wa Hilkiah, n’agamba nti, “aliggula.” Tutuuse ku nsonga gye nnalaga ku ntandikwa y’ekiwandiiko kino.
There are eighteen times in Isaiah that we find the word “burden,” but seven of those times represent something that is carried upon the shoulder and eleven times it represents a prophecy of doom. One of those eighteen times the word that means a prophecy of doom is also simultaneously used to represent a burden that is carried upon the shoulder.
Mu kitabo kya Isaaya waliwo emirundi kkumi n’omunaana mwe tusanga ekigambo “omugugu,” naye ku mirundi egyo musanvu kitegeeza ekintu ekitikkibwa ku bbega, ate emirundi kkumi n’emu kitegeeza obunnabbi obw’ekibonerezo. Omu ku mirundi egyo kkumi n’omunaana, ekigambo kino ekitegeeza obunnabbi obw’ekibonerezo kikozesebwa era mu kiseera kye kimu okuyimirira omugugu ogutikkibwa ku bbega.
The story of the valley of vision is about a message of doom that creates two classes of worshippers in Jerusalem. The prophetic message that identified the opening of the judgment was presented by Father Miller and it is the first angel’s message that ended when the holy place door was shut and the Most Holy Place was opened on October 22, 1844. The “burden” that was placed upon William Miller’s shoulder, that he was commissioned to carry to the world was the first angel’s message, a prophecy of doom that ended on October 22, 1844 with the arrival of the third angel’s message.
Olugero lw’ekiwonvu ky’ekibonekerwa luyogerako ku bubaka bw’okuzikirira obwazaawo ebika bibiri by’abasinza mu Yerusaalemi. Obubaka obw’obunnabbi obwalaga okuggulwawo kw’okusala omusango bwatuusibwa Father Miller, era kyali obubaka bw’omumalaika ow’olubereberye, era bwaggwaawo lwe baaggala oluggi lw’Ekifo Ekitukuvu ne baggulawo Ekifo Ekitukuvu Ennyo ku October 22, 1844. ‘Omugugu’ ogwateekebwa ku kibegabega kya William Miller, ogw’aatumibwa okugutwala mu nsi yonna, gwali obubaka bw’omumalaika ow’olubereberye, obunnabbi bw’okuzikirira obwaggwaawo nga October 22, 1844, ng’okujja kw’obubaka bw’omumalaika ow’okusatu kwatuuse.
The “key of the house of David will I lay upon his shoulder,” and it says, “In that day,” “shall the nail that is fastened in the sure place be removed, and be cut down, and fall; and the burden that was upon it shall be cut off.”
"Ekisumuluzo eky’ennyumba ya Dawudi ndikissa ku kibegabega kye," era kigamba nti, "Ku lunaku olwo," "omusumari ogukomereddwa mu kifo ekirimu obwesige gunaaggyibwamu, gunaatemebwamu, era gunaagwa; era omugugu ogwali ku gwo gunaasalibwako."
The word translated as “burden” here is the word identifying a prophecy of doom, but this prophecy of doom is not the Hebrew word Isaiah uses to represent something you carry on your shoulder. As the word for prophecy of doom it means that Eliakim, the son of Hilkiah would have the key of David placed upon his shoulder, and the burden that is upon his shoulder is a prophecy of doom. It is a profound play of words!
Ekigambo ekyahinduliddwa okuba “omugugu” wano kye kigambo ekiraga obunnabbi obw’okuzikirira, naye kino obunnabbi obw’okuzikirira si kigambo ky’Olwebbulaniya Isaaya ky’akozesa okulaga ekintu ekitikkibwa ku mabeega. Nga kigambo ekitegeeza obunnabbi obw’okuzikirira, kitegeeza nti Eliakim, mutabani wa Hilkiah, ajja kuteekebwako ku mabeega ge ekisumuluzo kya Dawudi, era omugugu oguli ku mabeega ge gwe guba obunnabbi obw’okuzikirira. Kizannya ku bigambo eky’amaanyi nnyo!
Sister White says this about a key that is attached to the Bible.
Sista White agamba bw’ati ku kisumuluzo ekigattiddwa ku Bayibuli.
“Connected with the Word of God there is a key that unlocks the precious casket, to our satisfaction and delight. I feel thankful for every ray of light. In the future, experiences now to us very mysterious will be explained. Some experiences we may never fully comprehend until this mortal shall put on immortality.” Manuscript Releases, volume 17, 261.
"Awamu n'Ekigambo kya Katonda waliwo ekisumuluzo ekiggulawo akasanduku ak'omuwendo, ne kitutuukiriza era ne kitusanyusa. Mpulira okwebaza buli kasana k'ekitangaala. Mu biseera eby'omu maaso, ebyo bye tuyitamu ebiri bya kyama nnyo eri ffe kaakano bijja kunnyonnyolwa. Ebimu ku byetuyitamu tetujja kubitegeera bulungi ddala okutuusa ng'ekifa kiyambadde obutafa." Manuscript Releases, volume 17, 261.
Miller’s opening remarks about his dream says this.
Ebigambo eby'entandikwa bya Miller ebikwata ku ekirooto kye bigamba bw'ati.
“I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun.” Early Writings, 81.
Nnaloota nti Katonda, ng’akozesa omukono ogutalabika, yantumira ekisanduku ekikoleddwa mu ngeri eyewuunyisa, nga kiramba obuwanvu bwa inchi nga kkumi n’obugazi bwa inchi mukaaga, nga kikolebeddwa mu eboni ne lulu nga byateekebwamu mu ngeri eyewuunyisa. Ku kisanduku waaliwo ekisumuluzo ekyali kisibiddwako. Ne ntwala ekisumuluzo amangu ago ne mbikkula ekisanduku; ne mu kyewuunyisa n’okutangala kwange, nnakisanga kijjudde obulweero bwa buli kika n’obunene bwonna, edaayimondi, amayinja ag’omuwendo, n’ensimbi za zaabu n’eza ffeeza ez’ebipimo byonna n’omuwendo gwonna, nga byategekeddwa bulungi mu bifo byabyo mu kisanduku; era nga bwe byali byategekeddwa bwe batyo ne bimurika ekitangaala n’ekitiibwa ebyalingana n’ebya enjuba yokka. Ebiwandiiko ebyasooka, 81.
In James White’s footnotes of the dream, he says this of the key.
Mu byonnyonnyola ebiri wansi bya James White eby'ekirooto, agamba kino ku kisumuluzo.
The “‘key attached’ was his manner of interpreting the prophetic Word—Comparing scripture with scripture—the Bible its own interpreter. With this key Brother Miller opened the ‘casket,’ or the great truth of the advent to the world.” James White.
"'Key attached' yali engeri gye yayitamu okunnyonnyola Ekigambo eky'obunnabbi - okugeraageranya Ebyawandiikibwa n'Ebyawandiikibwa - Baibuli nga ye yennyini omunnyonnyozi waayo. N'ekisumuluzo kino Muganda Miller yaggulawo 'essanduuko,' nga kye mazima amanene ag'okujja eri ensi." James White.
James White commented on this dream, and in so doing he wrote an introduction. It is most important to recognize that Miller had his dream and published it in 1847, at least two years after the Great Disappointment, when the formerly unified Millerite Adventist’s had been scattered. Miller was separated from the movement, and the “little flock” that was “scattered abroad” were still suffering from the disappointment. Miller’s dream spoke to the situation and James White commented upon it and Ellen White referred to it in an absolutely positive manner. James White wrote an introduction to his dream, included his dream and then added a few footnotes. His introduction, the dream and the footnotes will be at the end of this article for those needing access to this information.
James White yakomako ku kirooto kino, era mu kukikola n’awandiika entandikwa. Kisinga obukulu okumanya nti Miller yaloota ekirooto kye era n’akitangaza mu 1847, nga wayiseemu emyaka ebiri okusingawo oluvannyuma lwa "Great Disappointment", mu kiseera nga Abadiventisiti ba Millerite abaali baagattiddwa mu kusooka baali basaasanyiziddwa. Miller yali amaze okwawukanibwa n’ekibiina, ate "ekisibo ekitono" ekyali "kisaasanyiziddwa mu buli kifo" kyali kikyabonaabona olw’okusuulwa kw’ensuubi. Ekirooto kya Miller kyayogera ku mbeera eyo era James White yakikomako, ate Ellen White n’akigiraako obulungi ddala nga teewali kabuusabuusa. James White yawandiika entandikwa ku kirooto kye, n’ateekaamu ekirooto kye era oluvannyuma n’ongerako ebiwandiiko eby’awansi ebitonotono. Entandikwa ye, ekirooto n’ebiwandiiko eby’awansi bijjabeera ku nkomerero y’oluwandiiko luno eri abo abetaaga okutuuka ku mawulire gano.
Isaiah twenty-two is an illustration of the beginning and ending of Adventism. In both histories there was and will be a separation that occurred on October 22, 1844 and then again at the Sunday law. The separation in both instances, the beginning and ending, is a fulfillment of the parable of the ten virgins. Sister White informs us the foolish virgins are Laodiceans. Shebna represents Laodicean Adventists in the beginning and ending of Adventism. Eliakim, the son of Hilkiah represents Philadelphian Adventists.
Isaaya abiri mu bbiri kye kifaananyi eky’entandikwa n’enkomerero y’obudiventisiti. Mu byafaayo byombi waaliwo era wanabeerawo okwawukana okwabeerawo nga Okitobba 22, 1844, era ne kuddamu ku tteeka erya Ssande. Okwawukana okwo mu mbeera zombi, entandikwa n’enkomerero, kwe kutuukirizibwa kw’olugero lw’abawala ekkumi. Sister White atutegeeza nti abawala abataalina magezi be Ab’omu Laodicea. Shebna akiikirira Abadiventisiti ab’omu Laodicea mu ntandikwa n’enkomerero y’obudiventisiti. Eliakim, mutabani wa Hilkiah, akiikirira Abadiventisiti ab’e Firadefiya.
But Hilkiah also represents the father of Adventism for “he shall be a father to the inhabitants of Jerusalem, and to the house of Judah.” William Miller was respectfully called “Father Miller.” Miller had “the key of David” placed upon his shoulder, which represents his method of studying the Scriptures, “line upon line.”
Naye Hilkiah era akiikirira kita w’Adiventizimu kubanga “anaabanga kita eri abatuuze b’e Yerusaalemi, era eri ennyumba ya Yuda.” William Miller yayitibwanga mu ekitiibwa “Taata Miller.” Baamuteekako “ekisumuluzo kya Dawudi” ku kibegabega kye, ekyo ekiikirira enkola ye ey’okwiga Ebyawandiikibwa, “olunyiriri ku linyiriri.”
The casket being the Bible, he used the “key of David” representing the rules of prophetic interpretation that he employed to open the truths of the first angel. Those rules, (the key of David) and his prophecy of doom (the burden) that was understood with the key of David were hung “as a nail in a sure place” in the sanctuary. The “nail” was the date of October 22, 1844. The word “nail” means a pin, a nail or a stake, representing a waymark. The “burden,” or the prophecy of doom that was hung upon that nail was the first angel’s message and that message came to a conclusion on October 22, 1844, when the prophecy of doom had been fulfilled and was removed, cut down and it fell. It was removed for the prophetic message of doom had become past tense, and the nail then had to be moved into the Most Holy Place, where another burden of doom would be hung upon it.
Olwokuba akasanduku kye Bayibuli, yakozesa “ekisumuluzo kya Dawudi” ekiraga amateeka g’okutaputa obunnabbi ge yakozesa okuggulawo amazima g’omumalayika asooka. Ayo amateeka (ekisumuluzo kya Dawudi) n’omugugu gw’obunnabbi obw’okuzikirira ogwaategeerwa n’ekisumuluzo kya Dawudi byaasibibwa “nga nail mu kifo ekikakanyiziddwa” mu Ekitukuvu. “Nail” lwali olunaku lwa Okitobba 22, 1844. Ekigambo “nail” kitegeeza pin, nail oba stake, nga kiraga akabonero akalaga ekkubo. “Omugugu,” oba obunnabbi obw’okuzikirira obwaasibibwa ku nail eyo, bwali obubaka bw’omumalayika asooka, era obubaka obwo bwatuuka ku nkomerero ku Okitobba 22, 1844, nga obunnabbi obw’okuzikirira bwayituukirira ne buggyibwawo, ne butemebwako ne bugwa. Bwaggyibwawo kubanga obubaka obwo bw’obunnabbi obw’okuzikirira bwali bufuuse ebyayita, era nail oluvannyuma ne etwalibwa mu Ekitukuvu Ennyo, we waakusibibwako omugugu omulala ogw’okuzikirira.
Miller’s prophecy of doom, that was understood by the prophetic rules represented as “the key of David” would place a nail in the holy place that would hold all the glory of his father’s house. The word “glory” in the passage means weight. What holds the weight of a house is the house’s foundation. Miller’s foundational work holds the weight of all the additional light of the third angel’s message represented by the “offspring and the issue.” It holds the weight of all the various vessels of the temple. And the foundation was laid for a temple to place a glorious throne.
Obunnabbi bwa Miller obulaga okuzikirira, obwategeerwanga ng’okukozesa amateeka g’obunnabbi agakiimiririddwa ng’ “ekisumuluzo kya Dawudi”, kye kyanditeekawo ekiwembe mu kifo ekitukuvu ekiyinza okutikka ekitiibwa kyonna eky’ennyumba ya kitaawe. Ekigambo “ekitiibwa” mu kyawandiiko kino kitegeeza “obuzito.” Ekitikka obuzito bw’ennyumba ye omusingi gwaayo. Omulimu gw’omusingi ogwa Miller gutikka obuzito bw’omusana gwonna ogw’eyongerako ogw’obubaka bwa malayika ow’okusatu ogukiikirizibwa “obuzaala n’ebyavaamu.” Era gutikka obuzito bw’ebyombo byonna eby’enjawulo eby’omu yeekaalu. Era omusingi gwa yeekaalu gwaateekebwawo okuteekamu entebe ey’ekitiibwa egulumivu.
Eliakim the son of Hilkiah represents the Philadelphian church. Eliakim means the God of raising, for Eliakim, the father of Jerusalem represents William Miller who God used to raise up the foundations of God’s chosen covenant people. He is the son of Hilkiah which is derived from two words, the second being God and the first meaning “smoothness” as in smoothness of speaking. Hilkiah represents God’s Word or voice and His son represents the raising of the temple.
Eliakim mutabani wa Hilkiah akiikirira ekkanisa ey’e Firadelfiya. Eliakim kitegeeza Katonda ow’okuyimusa, kubanga Eliakim, kitaawe wa Yerusaalemi, akiikirira William Miller gwe Katonda yakozesa okwimusa emisingi gy’abantu b’endagaano ya Katonda abaalondebwa. Ye mutabani wa Hilkiah, erinnya erivudde mu bigambo bibiri, ekyokubiri kitegeeza ‘Katonda’ ate ekisooka kitegeeza ‘okunyerera’, nga bwe kiri mu kwogera okunyerera. Hilkiah akiikirira Ekigambo kya Katonda oba eddoboozi lye, era omwana we akiikirira okuzimbulwa kwa yeekaalu.
At the end of Adventism there must be a prophecy of doom, and that prophecy is the third angel of Revelation fourteen. There must be a key at the end that was typified by Miller’s key. The “key” in our day is based upon the repetition of history, and especially the rule of first mention, which includes or is the principle represented by Christ Himself as the Alpha and Omega. There must be a son of Miller. Miller then as the father becomes Hilkiah the Word of the Lord, and the son of Miller is Eliakim, meaning the God of raising. Father Miller raised the temple and the son of Miller identifies when Laodicea and Philadelphia are separated and the Philadelphians are raised up as an ensign. There must be a nail that is fastened, but not in the holy place as in Miller’s history, but in the Most Holy Place. That nail and the burden that is hung upon it will be cut off at the end of the third angel’s message as it was at the end of the first angel’s message. When Michael stands up and human probation closes the prophecy of doom will be past tense, removed, cut off and fallen.
Ku nkomerero ya Adiventizimu kirina okubaawo obunnabbi bw’okuzikirira, era obunnabbi obwo ye Malayika ow’okusatu owa Okubikkulirwa 14. Kirina okubaawo ekisumuluzo ku nkomerero, ekyalabirizibwa mu kisumuluzo kya Miller. Ekisumuluzo mu nnaku zaffe kisinzira ku kuddiramu ebyafaayo, era okusinga ddala ku tteeka ly’okusooka okwogerwako, eririmu, oba nga lye limu, omusingi ogukiikirirwa Kristo ye mwennyini nga Alufa ne Omega. Kirina okubaawo omwana wa Miller. Miller olwo, nga kitaawe, afuuka Hilukiya, Ekigambo kya Mukama, ate omwana wa Miller ye Eriyakimu, kitegeeza “Katonda ow’okuyimusa.” Miller nga kitaawe yayimusa yeekaalu, ate omwana wa Miller ye alaga ekiseera Laodikya ne Firadelfiya lwe bagabanyizibwa, era Abafiradelfiya ne bayimutsibwa ng’omubalagavu. Kirina okubaawo omusumali ogunywezeddwa, naye si mu Kifo Ekitukuvu nga bwe kyali mu byafaayo bya Miller, wabula mu Kifo Ekitukuvu Ennyo. Omusumali ogwo n’omugugu ogw’akomezeddwaako bijja kusalibwawo ku nkomerero y’obubaka bw’omulayika ow’okusatu, nga bwe kyali ku nkomerero y’obubaka bw’omulayika ow’okusooka. Bwe ayimirira Mikaeri era ekiseera ky’okugezesa kw’abantu ne kiggwaawo, obunnabbi bw’okuzikirira bujja kuba bwayitawo, buggibwewo, busalibwewo era bugwe.
The separation or scattering after the passing of time in 1844 will be repeated at the Sunday law. Isaiah twenty-two is an illustration of the circumstances that lead to the separation of Laodicean Adventists from Philadelphian Adventists that takes place at the Sunday law crisis.
Okwawukana oba okusasaanyizibwa oluvannyuma lw’okuyitawo kw’obudde mu 1844 kujja kuddamu mu kiseera ky’etteeka lya Sande. Isaaya 22 kye kifaananyi ky’embeera ezireeta okwawukana wakati w’Abadiventisi ba Laodikiya n’Abadiventisi ba Firadelfiya, okubeerawo okwo kuba mu mutawaana gw’etteeka lya Sande.
And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:7–22.
Era omulayika w’ekkanisa ey’Ab’e Laodikeya muwandiikire nti: Bino by’ayogera Amen, Omujulirwa omwesigwa era ow’amazima, Entandikwa y’okutondebwa kwa Katonda; Mmanyi emirimu gyo, nti toli malulu newankubadde wotokota; nandyagadde oba nga oli malulu oba wotokota. Kale kubanga oli wakati awo, nga si malulu newankubadde wotokota, ndikusesema okuva mu kamwa kange. Kubanga oyogera nti, ‘Ndi mugagga, era nfuuse n’ebintu bingi, so sirina kye netaaga;’ so tomanyi nti oli ow’ennaku era ow’obuyinike, era mwavu, era muzibe w’amaaso, era bwereere. Nkuwa amagezi ogugula gye ndi zaabu eyagezesebwa mu muliro, olyoke obe mugagga; n’engoye enjeru, olyoke oyambalibwe, era ensoni z’obwereere bwo zireme okulabika; era wesiige amaaso go eddagala ly’amaaso, olyoke olabe. Bonna b’ndagala, mbabuutira era mbabonereza; kale beera omwettanirwa, oweeneenye. Laba, nnyimiridde ku luggi, ne nkonkona: omuntu yenna awulira eddoboozi lyange, n’aggulawo oluggi, ndingira gy’ali, ne tulye naye, era naye alye nange. Oyo anawangula ndimukkiriza atuule nange ku ntebe y’obwakabaka yange, nga nange bwe nnawangula ne ntuula ne Kitaange ku ntebe ye y’obwakabaka. Oyo alina okutu, awulire Omwoyo ky’ayogera eri amakkanisa. Okubikkulirwa 3:7-22.
After the introduction to the dream James White, then includes the dream with footnotes. I have no problems with James White’s application of Miller’s dream, in spite of the fact that we have published often an interpretation of his dream that differs somewhat from James White’s. The basic approach of James White that differs from what we have published is that he places the “jewels” in the context of God’s people, and we understand the jewels are prophetic truths. There is no contradiction for a man reflects what he believes, and the scattering of the jewels after the Great Disappointment typifies the scattering of God’s people PRIOR to the Sunday law. But this fact is for a future study.
Oluvannyuma w’ennyonnyola entongole ku kirooto, James White n’ateekamu ekirooto kennyini n’ennyonnyola ez’awansi. Ssirina buzibu ku ngeri James White gy’akozesa ekirooto kya Miller, newankubadde nga emirundi mingi twawandiika okunnyonyola kw’ekirooto kye okwenjawulo katono ku kwa James White. Eky’enjawulo ekikulu mu ngeri James White gy’akozesa ekyawukana ku bye twawandiise kye kino: atadde “amayinja ag’omuwendo” mu mbeera y’abantu ba Katonda, ate naffe tutegeera nti amayinja ago ge mazima g’obunnabbi. Tewali butakkiriziganya, kubanga omuntu alaga by’akkiriza, era okusasanyizibwa kw’amayinja ag’omuwendo oluvannyuma lw’Okuseerwa Okunene kukifaananyiriza okusasanyizibwa kw’abantu ba Katonda nga tekunnabaawo tteeka lya Sande. Naye kino kijja kubeerawo mu kunoonyereza okw’omu maaso.
James White’s introduction to William Miller’s Dream
Ennyanjula ya James White ku Ekirooto kya William Miller
“The following dream was published in the Advent Herald, more than two years since. I then saw that it clearly marked out our past second advent experience, and that God gave the dream for the benefit of the scattered flock.
Ekirooto ekiddako kyasindikibwa mu Advent Herald, nga myaka ebiri n’okusingawo egyayitawo. Olwo ne ndaba nti kyalaga bulungi obumanyirivu bwaffe obw’edda mu nsonga z’Okudda kwa Kristo okwa kabiri, era nti Katonda yawa ekirooto ku mugaso gw’ekisibo ekyasaasaanye.
“Among the signs of the near approach of the great and the terrible day of the Lord, God has placed dreams. See Joel 2:28–31; Acts 2:17–20. Dreams may come in three ways; first, ‘through the multitude of business.’ See Ecclesiastes 5:3. Second, those who are under the foul spirit and deception of Satan, may have dreams through his influence. See Deuteronomy 8:1–5; Jeremiah 23:25–28; 27:9; 29:8; Zechariah 10:2; Jude 8. And third, God has always taught, and still teaches his people more or less by dreams, which come through the agency of angels and the Holy Spirit. Those who stand in the clear light of truth will know when God gives them a dream; and such will not be deceived and led astray by false dreams.
Mu bubonero obulaga okusembera kw’olunaku olukulu era olw’entiisa olw’Omukama, Katonda ateekamu ebirooto. Laba Yoweeri 2:28-31; Ebikolwa 2:17-20. Ebirooto biyinza okujja mu ngeri ssatu; okusooka, ‘lw’obungi bw’emirimu.’ Laba Omubuulizi 5:3. Okw’okubiri, abo abali wansi w’omwoyo omukyafu n’obulimba bwa Sitaani, bayinza okurota ebirooto olw’obuyinza bwe. Laba Ekyamateeka Eky’okubiri 8:1-5; Yeremiya 23:25-28; 27:9; 29:8; Zekkaliya 10:2; Yuda 8. Ate okwa ssatu, Katonda abadde bulijjo ayigiriza, era n’okutuusa kaakano ayigiriza abantu be mu ebirooto mu ngeri ennyingi oba entono, ebiva mu buweereza bw’abamalayika n’Omwoyo Omutukuvu. Abo abasinziira mu musana omukakafu gw’amazima bajja kumanya Katonda bw’abawa ekirooto; era abo tebalirimbibwa wadde okutwalibwa ku kkubo ekikyamu olw’ebirooto eby’obulimba.
“And he said, Hear now my words; if there be a prophet among you, I the LORD will make myself known unto him in a vision, and will speak unto him in a dream. Numbers 12:5.
N'agamba nti, Muwulire kaakano ebigambo byange; bw'abaawo omunabbi mu mmwe, nze Mukama ndimweyolesa gy'ali mu kwolesebwa, era ndimwogera naye mu kirooto. Okubala 12:5.
“Said Jacob, ‘The angel of the Lord spake unto me in a dream.’ Genesis 31:2. ‘And God came to Laban the Syrian in a dream by night.’ Genesis 31:24. Read the dreams of Joseph, in Genesis 37:5–9, and then the interesting story of their fulfilment in Egypt.
Yakobo yagamba nti, 'Malayika wa Mukama yannyogera mu kirooto.' Olubereberye 31:2. 'Era Katonda n'ajja eri Labaani Omwasiriya mu kirooto ekiro.' Olubereberye 31:24. Soma ebirooto bya Yusufu mu Olubereberye 37:5-9, era oluvannyuma osome olugero olw'ekinyumirwa olw'okutuukirizibwa kwabyo mu Misiri.
“In Gibeon the Lord appeared to Solomon in a dream by night. 1 Kings 3:5. The great important image of the second chapter of Daniel was given in a dream, also the four beasts, etc. of the seventh chapter. When Herod sought to destroy the infant Saviour Joseph was warned in a dream to flee into Egypt. Matthew 2:13.
E Gibyoni Mukama n’alabikira Sulemaani mu kiro mu kirooto. 1 Bassekabaka 3:5. Ekifaananyi ekikulu ennyo eky’omu ssuula ey’okubiri eya Danyeri ky’alabisibwa mu kirooto, era n’ensolo ennya, n’ebirala, eby’omu ssuula ey’omusanvu. Bwe Kerode yayagala okuzikiriza Omulokozi omwana, Yusufu n’alabulwa mu kirooto adduke e Misiri. Matayo 2:13.
“And it shall come to pass in the LAST DAYS, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams. Acts 2:17.
Era kijja okutuukirira mu nnaku ez'oluvannyuma, bw'ayogera Katonda, ndiyiwa Omwoyo gwange ku buli mubiri: ne batabani bammwe n'abawala bammwe banaayogera obunnabbi, n'abavubuka bammwe banaalaba ebyolesebwa, n'abakadde bammwe banaalota amaloto. Ebikolwa 2:17.
“The gift of prophecy, by dreams and visions, is here the fruit of the Holy Spirit, and in the last days is to be manifested sufficiently to constitute a sign. It is one of the gifts of the gospel church.
Ekirabo ky'obunnabbi, okuyita mu ebirooto n'ebyolesebwa, kiri wano nga ekibala ky'Omwoyo Omutukuvu, era mu nnaku ez'oluvannyuma kijja kulabisibwa mu ngeri emala okufuuka akabonero. Kye kimu ku birabo by'Ekkanisa ey'Enjiri.
“And he gave some apostles; and some PROPHETS; and some evangelists; and some pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ. Ephesians 4:11, 12.
Era yawa abamu okuba abatume; n’abamu banabbi; n’abamu ab’evanjiristi; n’abamu abasumba n’abayigiriza; olw’okutegekesa abatukuvu, olw’omulimu gw’obuweereza, olw’okuzimba omubiri gwa Kristo. Abaefeso 4:11, 12.
“And God hath set some in the church, first apostles, secondarily PROPHETS, etc. 1 Corinthians 7:28.
Era Katonda yateeka abamu mu ekkanisa, abasooka abatume, n'ab'okubiri bannabbi, n'ebirala. 1 Abakkolinso 7:28.
“Despise not PROPHESYINGS. 1 Thessalonians 5:20. See also Acts 13:1; 21:9; Romans 12:6; 1 Corinthians 14:1, 24, 39. Prophets or prophesyings are for the edification of the church of Christ; and there is no evidence that can be produced from the word of God, that they were to cease before evangelists, pastors and teachers were to cease. But says the objector, ‘There has been so many false visions and dreams that I cannot have confidence in anything of the kind.’ It is true that Satan has his counterfeit. He always had false prophets, and certainly we may expect them now in this his last hour of deception and triumph. Those who reject such special revelations because the counterfeit exists, may with equal propriety go a little farther and deny that God ever revealed himself to man in a dream or a vision, for the counterfeit always existed.
Temunyooma bunnabbi. 1 Abatesalonika 5:20. Mulabe ne Ebikolwa by’Abatume 13:1; 21:9; Abaroma 12:6; 1 Abakkorinto 14:1, 24, 39. Bannabbi n’eby’obunnabbi bigenderera ku kuzimba Ekkanisa ya Kristo; era tewali bujulizi bwe tuyinza okulaga okuva mu Kigambo kya Katonda obulaga nti byandikoma nga tekunnaba kukoma kw’ababuulizi b’Enjiri, abasumba, n’abayigiriza. Naye omuwakanya agamba nti, ‘Wabaddewo ebyolesebwa n’ebirooto eb’obulimba bingi nnyo, n’olwekyo sisobola kwesiga kintu kyonna ekifaanana bwe bityo.’ Kituufu nti Setaani alina ekikoppi kye eky’obulimba. Bulijjo alina bannabbi ab’obulimba, era ddala ddala tuyinza okubasubira kaakano mu ssaawa eno ey’enkomerero ey’okulimba n’obuwanguzi bwe. Abo abagaanira ddala okubikkulirwa okw’enjawulo olw’okuba ekikoppi ky’obulimba kiriiwo, basobola mu ngeri y’emu n’okweyongerayo ne bagaana nti Katonda waddaawo yeeyanjulira omuntu mu kirooto oba mu kyolesebwa; kubanga ekikoppi ky’obulimba kyabaddewo bulijjo.
“Dreams and visions are the medium through which God has revealed himself to man. Through this medium he spake to the prophets; he has placed the gift of prophecy among the gifts of the gospel church, and has classed dreams and visions with the other signs of the ‘LAST DAYS.’ Amen.
Ebirooto n’ebyolesebwa bye bintu Katonda by’ayitamu yeeyolesa eri abantu. Ng’ayita mu bino yayogera eri bannabbi; atadde ekirabo ky’obunnabbi mu birabo bya kkanisa ey’Enjiri, era agagasse ku bubonero obulala bw’ennaku ez’enkomerero. Amina.
“My object in the above remarks has been to remove objections in a scriptural manner, and prepare the mind of the reader for the following.” James White, Brother Miller’s Dream, 1–3.
"Ekigendererwa kyange mu bigambo ebyawaggulu kyabadde okuggyaawo obuwakanyi mu ngeri ey’ebyawandiikibwa ebitukuvu, era n’okutegeka amagezi g’omusomi ku ebyo ebigenda okugoberera." James White, Ekirooto kya Muganda Miller, 1-3.
William Miller’s Second Dream
Ekirooto eky'okubiri kya William Miller
“I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun.
Naloota nti Katonda, ng’ayita mu mukono ogutalabika, yantumira ekisanduku ekikoleddwa mu ngeri ey’ewuniisa, nga kiwanvu intchi kkumi, era buli luuyi intchi mukaaga, nga kikolebeddwa mu muti gw’eboni era nga amalulu gaateekeddwamu mu ngeri ey’ewuniisa. Ku kisanduku kwaliko akasumuluzo akasibiddwaako. Amangu ddala ne ntwala akasumuluzo ne nziggulawo ekisanduku; ne, mu kyewuunyisa n’okutangala kwange, nsanga kijjudde eby’obugagga eby’enjawulo n’ebipimo by’enjawulo: dayimooni, amayinja ag’omuwendo, n’ensimbi ez’emikande za zaabu ne feza ez’ebipimo byonna n’omuwendo gwonna, nga bitegekeddwa bulungi mu bifo byabyo mu kisanduku; era bwe byali bitegekeddwa bwe bityo ne byazaayo ekitangaala n’ekitiibwa, nga ekitangaala n’ekitiibwa kyabyo kyalingana n’eky’enjuba yokka.
“I thought it was not my duty to enjoy this wonderful sight alone, although my heart was overjoyed at the brilliancy, beauty, and value of its contents. I therefore placed it on a center table in my room and gave out word that all who had a desire might come and see the most glorious and brilliant sight ever seen by man in this life.
Nategeera nti si buvunaanyizibwa bwange okunyumira kino eky’okulabika eky’ewuunyisa nzekka, newankubadde omutima gwange gwali gujjudde essanyu olw’obwangavu, obulungi n’omuwendo gw’ebirimu. Noolwekyo ne nkiteeka ku mmeeza ey’akati mu kisenge kyange era ne ntegeeza nti buli ayagala ajje alabe okulabika okw’ekitiibwa era okw’obwangavu obusinga, okusinga byonna eby’alabiddwa omuntu mu bulamu buno.
“The people began to come in, at first few in number, but increasing to a crowd. When they first looked into the casket, they would wonder and shout for joy. But when the spectators increased, everyone would begin to trouble the jewels, taking them out of the casket and scattering them on the table. I began to think that the owner would require the casket and the jewels again at my hand; and if I suffered them to be scattered, I could never place them in their places in the casket again as before; and felt I should never be able to meet the accountability, for it would be immense. I then began to plead with the people not to handle them, nor to take them out of the casket; but the more I pleaded, the more they scattered; and now they seemed to scatter them all over the room, on the floor and on every piece of furniture in the room.
Abantu ne batandika okuyingira, olubereberye nga batono, naye ne bayongera okubeera bangi okutuuka ku kibiina. Bwe baalaba olubereberye mu ssanduuko, ne beewuunya era ne baleekaanira essanyu. Naye omuwendo gw’abalabi bwe gweyongera, buli omu n’atandika okutaataganya ebintu eby’omuwendo, nga abiggya mu ssanduuko n’abisaasaanya ku mmeeza. Nnatandika okulowooza nti nnyini byo ajja kunsaba nate essanduuko n’ebintu eby’omuwendo okuva mu mikono gyange; era ssinga mbikkiriza ne bissaasaana, sajja kusobola okubidizza mu bifo byabyo mu ssanduuko nate nga bwe byali olubereberye; era ne ntegeera nti sajja kusobola okutuukiriza obuvunaanyizibwa, kubanga bubeera bunene nnyo. Awo ne ntandika okusaba abantu obutebikwatako, wadde okubiggya mu ssanduuko; naye bwe nnayongeranga okusaba, ne beeyongeranga okubisaasaanya; era kaakano nga babisaasaanya wonna mu kisenge, wansi ne ku buli kyuma ekikozesebwa mu kisenge.
“I then saw that among the genuine jewels and coin they had scattered an innumerable quantity of spurious jewels and counterfeit coin. I was highly incensed at their base conduct and ingratitude, and reproved and reproached them for it; but the more I reproved, the more they scattered the spurious jewels and false coin among the genuine.
Olwo ne ndaba nti mu mayinja ag’omuwendo amatuufu n’ensimbi entuufu baali basasaanyizzaamu obungi obutebalika bw’amayinja ag’obulimba n’ensimbi z’obulimba. Nnaanyiiga nnyo olw’empisa zaabwe embi n’obutasiima, ne mbakunenyeza era ne mbakokonya olw’ekyo; naye buli lwe nnanenya, ne beeyongera okusasaanya amayinja ag’obulimba n’ensimbi z’obulimba mu mayinja amatuufu n’ensimbi entuufu.
“I then became vexed in my physical soul and began to use physical force to push them out of the room; but while I was pushing out one, three more would enter and bring in dirt and shavings and sand and all manner of rubbish, until they covered every one of the true jewels, diamonds, and coins, which were all excluded from sight. They also tore in pieces my casket and scattered it among the rubbish. I thought no man regarded my sorrow or my anger. I became wholly discouraged and disheartened, and sat down and wept.
Awo ne nsunguwala mu mwoyo gw’eby’omubiri gwange ne ntandika okukozesa amaanyi g’omubiri okubasindikira ebweru w’ekisenge; naye nga bwe nsindikira omu ebweru, abasatu abalala ne bayingira ne baleeta ettaka, ebisala-sala by’emiti, omusenyi, n’ebika byonna by’akasasiro, okutuusa lwe baabikka buli kimu ku by’obugagga eby’amazima, dayimondi, ne nsimbi za byuma, ne bibeera nga tebikyali kulabika. Era ne bamenya essanduuko lyange mu bitundu ne balissaasaanya mu kasasiro. Naalowooza nti tewali muntu afaayo ku nnaku zange newaakubadde obusungu bwange. Ne nkoowa ddala ne nfa omwoyo, ne ntuula ne nkaaba.
“While I was thus weeping and mourning for my great loss and accountability, I remembered God, and earnestly prayed that He would send me help. Immediately the door opened, and a man entered the room, when the people all left it; and he, having a dirt brush in his hand, opened the windows, and began to brush the dirt and rubbish from the room.
Nga bwe nnali ntyo n’ekaaba era n’ukungubaga olw’okufiirwa kwange okunene n’obuvunaanyizibwa obuli ku nze, ne nzijukira Katonda, ne nsaba nnyo nti ansindikire obuyambi. Amangu ddala oluggi ne lugguka, era omusajja n’ayingira mu kisenge, abantu bonna ne bavaamu; era ye, ng’akutte mu mukono gwe burashi ey’enfufu, n’aggulawo amadirisa, n’atandika okukunkumula enfuufu n’ebiswaswa okuva mu kisenge.
“I cried to him to forbear, for there were some precious jewels scattered among the rubbish.
Namukaabira nti aweereko, kubanga waaliwo amayinja ag'omuwendo ennyo nga gasaasanyiddwa mu kasasiro.
“He told me to ‘fear not,’ for he would ‘take care of them.’
Yantegeeza nti, 'Totya,' kubanga ajja 'kubalabirira bo'.
“Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone. The precious jewels, the diamonds, the gold and silver coins, lay scattered in profusion all over the room.
Awo oluvannyuma, ng’akunkumula ettaka n’ebisago, amayinja ag’obulimba ne ssente zaffu, byonna ne bisituka ne bifuluma mu ddirisa ng’ekire, era empewo ne bibitwala. Mu kavuyo ne nziba amaaso akaseera katono; bwe ngabiggulawo, ebisago byali bigenze byonna. Amayinja ag’omuwendo, dayimondi, n’ensimbi eza zaabu n’eza ffeeza, zaali zisaasaanyiddwa mu bungi mu kisenge kyonna.
“He then placed on the table a casket, much larger and more beautiful than the former, and gathered up the jewels, the diamonds, the coins, by the handful, and cast them into the casket, till not one was left, although some of the diamonds were not bigger than the point of a pin.
Awo n’ateeka ku mmeeza essanduuko erinene nnyo era erirabika bulungi okusinga eryasooka, n’akuŋŋaanya amayinja ag’omuwendo, amadayimondi, n’amapeesa, ng’abikuta mu mikono, n’abisuula mu ssanduuko, okutuusa nga tewasigaddeko na kimu, newaakubadde ng’agamu ku madayimondi tegaali manene okusinga akasonga ka pini.
“He then called upon me to ‘come and see.’
"Awo yansaba nti, 'jjangu olabe.'"
“I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, every one in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 81–83.
Nnatunuulira mu ssanduuko, naye amaaso gange gaawunikirwa olw’ekyo kye nnalabye. Byaka emirundi kkumi okusinga okutangala kwabyo okw’edda. Nnalowooza nti byali biyonzeddwa mu musenyu n’ebigere by’abo ababi abaabaabadde babisasaza ne babinyirira mu vvuvu. Byali bitegekeddwa bulungi mu ssanduuko, buli kimu mu kifo kyakyo, nga tewalabikaako n’akatono ak’obwegendereza kw’omusajja eyabisuuliramu. Ne nkuba endoboozi mu ssanyu ennene, era endoboozi eyo yannyimusa.
James White’s Footnotes
Ennote eziri wansi w’omuko za James White
“The ‘casket’ represents the great truths of the Bible, relative to the second advent of our Lord Jesus Christ, which were given Brother Miller to publish to the world.
‘Essanduuko’ eraga amazima amanene ga Bayibuli agakwata ku kudda okw’okubiri kwa Mukama waffe Yesu Kristo, agaaweebwa eri Ow’oluganda Miller okubunyisa eri ensi yonna.
“The ‘key attached’ was his manner of interpreting the prophetic Word—Comparing scripture with scripture—the Bible its own interpreter. With this key Brother Miller opened the ‘casket,’ or the great truth of the advent to the world.
"'Ekisumuluzo ekyateekebwako' kyali engeri ye y'okunnyonnyola Ekigambo eky'obunnabbi—ng'agereranya Ebyawandiikibwa n'Ebyawandiikibwa—Baibuli yennyini omutaputa waayo. N'ekisumuluzo kino Ow'oluganda Miller yaggulawo 'essanduku,' oba ekituufu ekikulu eky'okujja eri ensi."
“‘The people began to come in, at first few in number, but increasing to a crowd.’ When the advent doctrine was first preached by Brother Miller, and a very few others, it had but little effect, and but very few were waked up by it; but from 1840 to 1844, wherever it was preached, the whole community was aroused.
'Abantu ne batandika okuyingira, olubereberye nga batono mu muwendo, naye ne beeyongera ne bafuuka ekibiina kinene.' Bwe yasooka okubuulirwa enjigiriza ey’Okukomawo nga yabuulirwa Ow’oluganda Miller, n’abalala abatono nnyo, teyakola nnyo, era abatono ddala be baazuukusibwa nayo; naye okuva mu 1840 okutuuka mu 1844, wonna we yabuulirwangayo, ekitundu kyonna kyazuukusibwa.
“The ‘jewels, diamonds, etc.’ of ‘all sorts and sizes’ so ‘beautifully arranged in their several places in the casket’ represent the children of God, [Malachi 3:17,] from all the churches, and from almost every station, and situation of life, who received the advent faith, and were seen to take a bold stand in their several stations, in the holy cause of truth. While moving in this order, each attending to his own duty, and walking humbly before God, ‘they reflected a light and glory’ to the world, equaled only by the church in the days of the apostles. The message, [Revelation 14:6, 7] went as it were, upon the wings of the wind, and the invitation, ‘Come, for all things are now ready,’ [Luke 14:17.] went abroad with power and effect.
"‘Amayinja ag’omuwendo, dayimooni, n’ebirala’ ‘ga bika byonna n’obunene bwonna’ nga ‘gategekeddwa obulungi mu bifo eby’enjawulo mu ssanduku’ gayimirira abaana ba Katonda, [Malaki 3:17,] nga bava mu makkanisa gonna, era nga tebulekeddeko wala okuva ku matendera n’embeera ez’enjawulo z’obulamu, aba baakwata okukkiriza okw’Okudda kwa Kristo, era ne balabika nga bayimirira n’obuvumu mu bifo byabwe eby’enjawulo, mu nsonga entukuvu ey’amazima. Nga bakolera mu ntegeka eno, buli omu ng’atuukiriza obuvunaanyizibwa bwe, era ng’atambulira mu mwetoowaze mu maaso ga Katonda, ‘ne balabisiza ensi omusana n’ekitiibwa’ nga ebyo byenkana na bya kkanisa mu ennaku z’abatume yokka. Obubaka, [Okubikkulirwa 14:6, 7] bwagenda, ng’ate, ku biwaawaatiro by’omuyaga, era okuyita, ‘Mujje, kubanga byonna byetegekeddwa kaakano,’ [Lukka 14:17.] kwasaasaana n’amaanyi n’omugaso."
“When the flying angel [Revelation 14:6, 7.] first began to preach the everlasting good news, ‘Fear God, and give glory to him; for the hour of his judgment is come,’ many shouted for joy in view of the coming of Jesus, and the restitution, who afterwards opposed and scoffed, and ridiculed the truth that a little before filled them with joy. They troubled and scattered the jewels. This brings us to the autumn of 1844, when the scattering time commenced. Mark this: It was those who once ‘shouted for joy’ that troubled and scattered the jewels. And none have so effectually scattered the flock, and led them astray since 1844, as those who once preached the truth, and rejoiced in it; but have since denied the work of God, and the fulfilment of prophecy in our past advent experience.
Bwe malayika abuuka [Okubikkulirwa 14:6, 7.] yasooka okutandika okubuulira Enjiri ey’olubeerera, ‘Mutye Katonda, mumuwe ekitiibwa; kubanga obudde bw’okusalira kwe emisango butuuse,’ abangi baakaaba mu ssanyu olw’okusuubira okujja kwa Yesu, n’okuzzaawo ebintu byonna, naye oluvannyuma ne bajeemera, ne basekerera ne banyooma amazima agaaali gaalibajjuzza essanyu mu kaseera katono akyadda. Baakyamya ne basasaanya amayinja ag’omuwendo. Kino kitutuusa ku nkomerero y’omwaka gwa 1844, lwe yatandika ekiseera eky’okusasanyizibwa. Kino mukitegeere bulungi: Abo abaali ‘baakaaba mu ssanyu’ be baakyamya ne basasaanya amayinja ag’omuwendo. Era tewali basasaanyizza ekisibo, ne bakikyamya okuva ku kkubo ekituufu okuva mu 1844, ng’abo abaali baabuulira amazima ne basanyukira mu go bwe baakoze; naye oluvannyuma ne bagaanira omulimu gwa Katonda, n’okutuukirizibwa kw’obunnabbi mu byayitamu byaffe eby’edda eby’okulindirira okujja.
“Brother Miller’s testimony, for a number of months after the Midnight cry, at the seventh month, 1844, was that the door was shut, and that the advent movement was a fulfilment of prophecy, and that we had been right in preaching time. He then exhorted his brethren, through the Advent Herald to hold fast, to be patient, and not grudge against one another; and God would soon justify them for preaching time. In this way he plead for the jewels, while he felt his ‘accountability’ for them, and that ‘it would be immense.’
Obujulirwa bwa Muganda Miller, okumala emyezi egimu oluvannyuma lw’okukaaba ku ttumbi ly’ekiro, mu mwezi ogw’omusanvu ogw’omwaka 1844, bwali nti omulyango gwali guggaddwa, era nti ekitambuza eky’okulindirira okujja kwa Kristo kyali okutuukirira kw’obunnabbi, era nti twali batuufu mu kubuulira ekiseera. Oluvannyuma n’agumya baganda be, ng’ayita mu “Advent Herald”, okukwatirira ddala, okubeera abagumiikiriza, era obutemwemulugunyiza omu ku munne; era Katonda mangu ddala yandibaalangiridde abatuukirivu olw’okubuulira ekiseera. Mu ngeri eno n’awolereza amayinja ag’omuwendo, nga yeewulira ‘obuvunaanyizibwa’ eri bo, era nti ‘bwandibadde bunene nnyo.’
“The ‘spurious jewels and counterfeit coin’ that were scattered among the genuine, clearly represent false converts, or ‘strange children,’ [Hosea 5:7.] since the door was shut in 1844.
‘Amajjinja ag’omuwendo ag’obulimba n’ensimbi enkyamu’ ebyasasaanyizibwa wakati mu eza ddala, biyimirira bulungi abakyukyuse mu kukkiriza ab’ekyamu, oba ‘abaana ab’awerako,’ [Hosea 5:7.] okuva lwe oluggi lwaggalwa mu 1844.
“The second ‘casket much larger and more beautiful than the former’ into which the scattered ‘jewels,’ ‘diamonds,’ and ‘coins’ were gathered, represents the broad field of living present truth into which the scattered flock will be gathered, even 144,000, all of them having the seal of the living God. Not one of the precious diamonds will be left in the dark. Although some are ‘not bigger than the point of a pin,’ they will not be overlooked, and left out in this day when God is making up his jewels. [Malachi 3:16–18.] He can send his angels and haste them out as he did Lot out of Sodom. ‘A short work will the Lord make upon the earth.’ ‘He will cut it short in righteousness.’ See Romans 9:28.
Ekisanduuko eky’okubiri, ‘ekinene nnyo era ekirungi okusinga ekisooka,’ mwe mukuŋŋaanyiziddwa wamu ebyali bisaasaanye—‘amayinja ag’omuwendo,’ ‘dayimondi,’ ne ‘ensimbi z’ensimbi’—kikiikirira ekitundu ekigazi ky’amazima agalamu ag’omu kiseera kino, mwe ekisibo ekyasaasaanyizibwa kinaakuŋŋaanyizibwa wamu, okutuuka ku 144,000, bonna balina akabonero ka Katonda omulamu. Tewali n’emu ku dayimondi ez’omuwendo ejja kusigalawo mu kizikiza. Wadde nga ezimu ‘tezinene kusukka ku luttemya lwa pini,’ tezijja kwerabirirwa wadde kulekerwa ebweru mu lunaku luno Katonda bw’akuŋŋaanya amayinja ge ag’omuwendo. [Malachi 3:16-18.] Ayinza okusindika bamalayika be ne babanguya okubaggya, nga bwe yakola eri Lutti okuva e Sudoomu. ‘Omulimu omumpi Mukama gw’anaakola ku nsi.’ ‘Aligufupiza mu butuukirivu.’ Laba Abaroma 9:28.
“The ‘dirt and shavings, sand and all manner of rubbish,’ represent the various and numerous errors that have been brought in among second advent believers, since the autumn of 1844. Here I will notice a few of them.
‘Obukyafu n’ebikunkumuka, obutale n’obusasiro bw’ekika kyonna,’ biyimirira ebisobi eby’enjawulo era bingi ennyo ebyaleeteddwa mu bakkiriza ab’Okudda okw’okubiri, okuva mu bbanga ly’amapapula okugwa ery’omwaka gwa 1844. Wano ndyogerako ku bimu ku byo.
“1. The stand that some of the ‘shepherds’ presumptuously took immediately after the Midnight cry was given, that the solemn melting power of the Holy Ghost that attended the seventh month movement was a mesmeric influence. George Storrs was among the first to take this stand. See his writings in the latter part of 1844, in the Midnight Cry, then published in New York city. J. V. Himes, at the Albany Conference in the spring of 1845, said that the seventh month movement produced mesmerism seven feet deep. This I am told by one who was present, and heard the remark. Others who took an active part in the seventh month cry have since pronounced that movement the work of the Devil. Attributing the work of Christ and the Holy Ghost to the Devil, was in the days of our Saviour, blasphemy, and it is blasphemy now.
1. Ekifo kye baayimirirako abamu ku 'basumba' mu bwetooloovu amangu ddala oluvannyuma lw’Okukaaba okw’omu ttumbi okuweebwa, nti amaanyi ag’ekitiibwa ag’Omwoyo Omutukuvu aganyookya emitima agaagobereranga entekateeka ey’omwezi ogw’omusanvu, gaali empewo ya 'mesmerism'. George Storrs yali omu ku b’asooka okweyimiriza ku kifo kino. Laba ebyawandiika bye mu nkomerero y’omwaka gwa 1844, mu 'Midnight Cry', ekyali kikubibwa mu kibuga New York. J. V. Himes, ku Lukiiko e Albany mu ntandikwa y’omwaka gwa 1845, yayogera nti entekateeka ey’omwezi ogw’omusanvu yaleeta 'mesmerism' wansi w’obuziba bwa futi musanvu. Kino nagambibwa omu ku baaliwo eyawulira ekyogeddwa. Abalala abaali beesimbidde mu Okukaaba okw’omwezi ogw’omusanvu oluvannyuma baagiyita omulimu gwa Setaani. Okussa omulimu gwa Kristo n’ogw’Omwoyo Omutukuvu ku Setaani, mu nnaku z’Omulokozi waffe, kwali okutukana, era ne kakano kwe okutukana.
“2. The many experiments on definite time. Since the 2300 days ended in 1844, quite a number of times have been set, by different individuals, for their termination. In doing this they have removed the ‘landmarks,’ and have thrown darkness and doubt over the whole advent movement.
2. Okukezako kungi ku kiseera ekirambikiddwa. Okuva ennaku 2,300 lwe zaakoma mu 1844, abantu ab’enjawulo bateekawo ennaku ez’enkomo ez’enjawulo z’okumalirako. Mu kukola bwe batyo baggyawo ‘ensalo,’ era baleese obuzikiza n’okubuusabuusa ku ntambula yonna ey’okudda kwa Kristo.
“3. Spiritualism with all its fancies and extravagances. This wile of the Devil, which has accomplished an awful work of death, is very fitly represented by ‘shavings,’ and ‘all manner of rubbish.’ Many of those who drank down the poison of spiritualism admitted the truth of our past advent experience, and from this fact many have been made to believe that spiritualism was the natural fruit of believing that God conducted the great advent movements in 1843 and 1844. Peter, speaking of those who should ‘bring in damnable heresies, even denying the Lord that bought them,’ says, ‘BY REASON OF WHOM THE WAY OF TRUTH SHALL BE EVIL SPOKEN OF.’
3. Obulogo bw’emizimu n’ebyamazina byabwo byonna n’okuyitiriza kwoonna. Enkwe eno ya Setaani, eyakola omulimu ow’entiisa ogw’okufa, egererwako bulungi ng’ ‘ettufu ly’emmbaawo’ ne ‘ebika byonna bya kasasiro.’ Abangi ku abo abanywa obutwa bw’obulogo bw’emizimu baakkiriza amazima g’obumanyirivu bwaffe obw’edda mu nsonga z’okudda kwa Kristo, era olw’ensonga eno bangi baaleetebwa okukkiriza nti obulogo bw’emizimu bwali ekibala eky’obulijjo ekyava mu kukkiriza nti Katonda ye yatambuza entambula ennene z’okudda kwa Kristo mu 1843 ne 1844. Peetero, bw’ayogerera ku abo ‘abaleeta eby’obulimba ebizikiriza, ne bagaana Mukama eyabagula,’ agamba nti, ‘OLWABWE EKKUBO LY’AMAZIMA LINAAYOGERWAKO BUBI.’
“4. S. S. Snow professing to be ‘Elijah the Prophet’” This man in his strange and wild career, has also acted his part in this work of death, and his course has had a tendency to bring the true position for the waiting saints into disrepute, in the minds of many honest souls.
"4. S. S. Snow nga yeeyita 'Eriya Nnabbi'" Omusajja ono, mu ngeri ye ey’ekyewuunyisa n’ey’obuwabe, naye akoze omugabo gwe mu mulimu guno ogw’okuzikiriza, era entambula ye ebadde eleetera embeera ey’amazima ey’abatukuvu abalinze okufiirwa ekitiibwa, mu birowoozo by’abantu bangi abeesimbu.
“To this catalogue of errors I might add many more, such as the ‘thousand years’ of Revelation 20:4, 7, in the past, the 144,000 of Revelation 7:4; 14:1, those who ‘arose and came out of the graves’ after Christ’s resurrection, the no-work doctrine, the doctrine of the destruction of infants, &c. &c.
Ku lukalala luno lw’ensobi nnyinza okwongerako ne zirala nnyingi, nga ‘emyaka lukumi’ egy’Okubikkulirwa 20:4, 7, mu biseera ebyayita, aba 144,000 ab’Okubikkulirwa 7:4; 14:1, abo abaagolokoka ne bava mu ntaana oluvannyuma lw’okuzuukira kwa Kristo, enjigiriza ey’obutakola, enjigiriza ey’okuzikiriza abaana abato, n’ebirala bingi.
“These errors were so industriously propagated, and urged upon the waiting flock that, at the time Brother Miller had the dream, the true jewels were ‘excluded from sight,’ and the words of the prophet were applicable—’And judgment is turned away backward, and justice standeth afar off,’ &c. &c. See Isaiah 59:14. At that time there was not an advent paper in the land that advocated the cause of present truth. The Day-Dawn, was the last to defend the true position of the little flock; but that died a number of months before the Lord gave Bro. Miller this dream; and in its last dying struggle pointed the weary sighing saints to 1877, then thirty years in the future, as the time of their final deliverance. Alas! alas! No wonder that Brother Miller in his dream, ‘sat down and wept’ over this sad state of things.
Ebikyamu bino byasaasaanyizibwa n’obunyiikivu bungi, era ne binywezebwa ku kisibo ekirindirira, okutuusa bwe kyatuuka mu kiseera Muganda Miller lwe yafuna ekirooto, eby’omuwendo eby’amazima byali ‘byaggibwako mu maaso,’ era n’ebigambo bya nnabbi byali bituukagana—‘Okusala omusango kwazziddwa emabega, n’obwenkanya buyimiridde wala,’ n’ebirala, n’ebirala. Laba Isaaya 59:14. Olwo tewaali n’empapula y’amawulire ya Advent n’emu mu nsi eyawaganga ensonga y’amazima ag’omu kiseera kino. The Day-Dawn ye y’eyasembayo okuwoleza ku kifo eky’amazima eky’ekisibo ekitono; naye yafa emyezi mingi nga Mukama tannawa Muganda Miller ekirooto kino; era mu kulwana kwayo okusembayo ng’egenda kufa, yalaga abatukuvu abakooye era abakaaba mpola ku mwaka gwa 1877, nga kyali emyaka amakumi asatu mu maaso, ng’ekiseera eky’okununulibwa kwabwe okusembayo. Kitalo! kitalo! Si kyewuunyisa nti Muganda Miller mu kirooto kye, ‘yatuula n’akaaba’ olw’embeera eno embi.
“Brother Miller closed his eyes in death, December 22, 1849, which fulfilled the following words in his dream, ‘In the bustle I closed my eyes for a moment.’ This wonderful fulfilment is so plain that none will fail to see it.
Ow’oluganda Miller yaggala amaaso mu kufa nga Desemba 22, 1849, ekyo ne kituukiriza ebigambo ebigoberako eby’omu kirooto kye, ‘Mu kivuruguto ne nziggala amaaso akaseera katono.’ Okutuukirizibwa kuno okw’amagero kulambulukufu nnyo nga tewali agenda kulemererwa okulaba.
“The casket, represents the advent truth that Brother Miller published to the world, as is marked out by the parable of the ten virgins. [Matthew 25:1–11.] First, the time, 1843; second, the tarrying time; third, the midnight cry, at the seventh month, 1844, and fourth, the shut door. No one who has read the second advent papers since 1843, will deny that Brother Miller has advocated these four important points in advent history. This harmonious system of truth or ‘casket’ has been torn in pieces, and scattered among the rubbish by those who have rejected their own experience, and have denied the very truths that they, with Brother Miller so fearlessly preached to the world.
Ekisanduku, kiraga amazima g’Okukomawo ge Muganda Miller yabunyisa eri ensi yonna, nga bwe kilambikiddwa mu lugero lw’abawala ekkumi. [Matayo 25:1-11.] Ekisooka, ekiseera, 1843; eky’okubiri, ekiseera eky’okulindirira; eky’okusatu, okukoowoola mu ttumbi ly’ekiro, mu mwezi ogw’omusanvu, 1844; n’eky’okuna, omulyango oguggaddwa. Tewali muntu asomye ebiwandiiko eby’Okukomawo okw’okubiri okuva mu 1843 anaaganya nti Muganda Miller yawagira eby’ensonga ebinene bino ennya mu byafaayo by’Okukomawo. Enteekateeka eno ey’amazima egattiddwa obulungi, oba ‘ekisanduku,’ yaatemaatemebwa era n’esasanyizibwa mu kasasiro abo abaagaanye ebyo bye bayitamu, era ne bagaana ddala amazima ago gennyini ge baabuulira ensi, awamu ne Muganda Miller, nga batatya.
“The church will then be pure and ‘without fault before the throne of God,’ having confessed all their errors, faults and sins, and having had them washed away by the blood of Christ and blotted out, they will be without ‘spot or wrinkle, or any such thing.’ Then they will shine with ‘ten times their former glory.’” JAMES WHITE Oswego, May, 1850.
Ekkanisa olwo ejja kuba nnongoofu era 'nga terina musango mu maaso g'entebe ey'obwakabaka bwa Katonda,' bwe banaabanga bamaze okwatula ensobi zaabwe zonna, obusobi n'ebibi byabwe, era nga bino binaaziddwa mu musaayi gwa Kristo ne bisanguddwamu, balibeera nga tebalina 'kizinga newankubadde kinkulunkunzibwa, newankubadde ekintu kyonna ekifaananako bwe kityo.' Awo balimurika n' 'emirundi kkumi okusinga ekitiibwa kyabwe eky'edda.' JAMES WHITE Oswego, Meyi, 1850.