When the parable of the ten virgins was fulfilled in Millerite history it took place during the second angel’s message. The second angel’s message represents two distinct messages, both in the period of time which they cover and in terms of the intended audience of the message. The second angel’s message was directed to the Protestant churches that had just returned to Rome and became daughters of Babylon. The Midnight Cry was directed to the sleeping Millerites. The first message was directed outside of the Millerites, the second was directed inside. This will be fulfilled to the letter in our day.
Olugero lw’abawala ab’ekumi bwe lwatuukirira mu byafaayo by’Abamilleraiti, kyali mu bbanga ery’obubaka bwa malayika ow’okubiri. Obubaka bwa malayika ow’okubiri bulaga obubaka bbiri obw’enjawulo, mu biseera bye bukwatako era ne mu lw’abo abagendererwamu obubaka. Obubaka bwa malayika ow’okubiri bwasindirwawo eri amakanisa g’Abaprotesitanti agaali gaakamaze okuddayo e Ruumi ne gafuka bawala ba Babulooni. Okukaaba okw’omu ttumbi kwasindirwawo eri Abamilleraiti abeebase. Obubaka obusooka bwasindirwawo ebweru w’Abamilleraiti, obw’okubiri ne bwasindirwawo munda mu bo. Kino kijja kuttuukirizibwa ddala mu buli kigambo mu nnaku zaffe.
The difference that needs to be noted in the repetition of our day is that in the beginning of Adventism the message of the second angel first went outside the Millerites and then part two of the message went inside the Millerites. At the end of Adventism, when the parable is again repeated, so also is the second angel’s message. We are told that directly more than a handful of times. But the two-fold nature of the message is reversed at the end. The first message goes to Adventism and the second to those outside of Adventism. We are told that the work and message represented by the angel of Revelation eighteen is a repetition of the second angel’s message.
Enjawulo gye kyetaagisa okutegeerwa mu kuddamu kw’ebintu mu nnaku zaffe ye nti mu ntandikwa y’Abadiventisiti, obubaka bwa malayika ow’okubiri wasooka okugenda eri abali ebweru w’Abagoberezi ba Miller, oluvannyuma ekitundu eky’okubiri ky’obubaka ne kigenda eri abali munda mu Bagoberezi ba Miller. Ku nkomerero y’Abadiventisiti, olugero bwe luddibwamu nate, era n’obubaka bwa malayika ow’okubiri bwe butyo luddibwamu. Tutegezeddwa butereevu emirundi mingi. Naye engeri y’obubaka ey’ebitundu bibiri ekyusibwa ku nkomerero. Obubaka obwasooka bugenda eri Abadiventisiti, ate obwa bbiri bugenda eri abo abali ebweru w’Abadiventisiti. Tutegezeddwa nti omulimu n’obubaka obukiikirirwa omalayika ow’Okubikkulirwa essuula ey’ekkumi n’omunaana bwe kuddamu obubaka bwa malayika ow’okubiri.
“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).
Nnabbi agamba nti, ‘Nalaba malayika omulala ng’akka okuva mu ggulu, ng’alina amaanyi amanene; n’ensi ne yaka olw’ekitiibwa kye. N’akaaba nnyo n’eddoboozi ery’amaanyi, ng’agamba nti, Babulooni Enene agudde, agudde, era afuuse ekifo mwe babeerera baddayimooni’ (Okubikkulirwa 18:1, 2). Kino kye ky’obubaka kye kimu ekyaweebwa omulayika ow’okubiri. Babulooni agudde, ‘kubanga yanywesa amawanga gonna omwenge ogw’obusuungu bw’obwenzi bwe’ (Okubikkulirwa 14:8). Omwenge ogwo gwe ki?-Enjigiriza ze ez’obulimba. Yawadde ensi Sabata ey’obulimba mu kifo kya Sabata ey’ekiragiro eky’okuna, era azze ng’addamu okubuulira ekirimba Setaani kye yasooka okugamba Eva mu Edeni—obutafa kwa emeeme obw’obutonde. Ensobi nnyingi ezifanagana nazo azisaasaanyizza nnyo, ‘ng’ayigiriza ebiragiro by’abantu okuba enjigiriza’ (Matayo 15:9).
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard 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. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
Nga Yesu atandise obuweereza bwe mu lwatu, n’asanirira Yeekaalu ng’agigyamu ebikolwa ebyaswaza obutukuvu bwayo. Mu bikolwa ebyasembayo eby’obuweereza bwe mwalimu okusanirira Yeekaalu omulundi ogwokubiri. Bwe kityo, mu mulimu ogwasembayo ogw’okulabula ensi, amakanisa gaweebwa obuyitibwa bubiri obw’awukana. Obubaka bw’omulayika ow’okubiri bweguno nti, ‘Babulooni agudde, agudde, ekibuga ekyo ekikulu, kubanga yafunyisa amawanga gonna okunywa omwenge ogw’obusungu bw’obwenzi bwayo’ (Okubikkulirwa 14:8). Era mu ddoboozi erigulumivu ery’obubaka bw’omulayika ow’okusatu wawuulirwa eddoboozi okuva mu ggulu nga ligamba nti, ‘Mufulume mu gye, abantu bange, muleme okubeera bagabo mu bibi bye, era muleme okufuna ku bikolimo bye. Kubanga ebibi bye bituuse mu ggulu, era Katonda ajjukidde ebikolwa eby’obukyamu byayo’ (Okubikkulirwa 18:4, 5). Obubaka Obulondeddwa, kitabo 2, 118.
The message of the second angel at the beginning of Adventism is the same message as the message represented by the angel of Revelation eighteen, and in that warning, there are two voices that proclaim a message. The first voice is proclaimed when the earth is lightened by his glory and in verse four John heard another voice saying, “come out of her.”
Obubaka bwa Malayika ow’okubiri mu ntandikwa y’Adiventisimu bwe bumu n’obubaka obuyimirizibwa Malayika ali mu Kitabo ky’Okubikkulirwa essuula ey’ekkumi n’omunaana, era mu kulabula okwo waliwo amaloboozi abiri agalangirira obubaka. Eddoboozi erya sooka lirangirirwa nga ensi eyaka olw’ekitiibwa kye, era mu olunyiriri olw’okuna Yokaana yawulira eddoboozi eddala nga ligamba nti, “Muvengamu.”
In Millerite history the call out of Babylon came first and the message to the Millerites came second. In Revelation eighteen it is the second voice, or second message that addresses those outside of Adventism. Along with the declaration that there are “two distinct calls made to the churches” we find that the two times Christ cleansed the temple (at the beginning and ending of His ministry) is also an illustration of the beginning and ending of Adventism.
Mu byafaayo by’Abamillerite, okuyitibwa okuva mu Babulooni kwasooka, ate obubaka eri Abamillerite ne bujja nga bwakubiri. Mu Okubikkulirwa ekkumi n’omunaana, eddoboozi ery’okubiri, oba obubaka obw’okubiri, bwe bubuulira abo abali ebweru wa Adiventizimu. Wamu n’okulangirirwa nti waliwo "obuyitibwa bubiri obw’enjawulo obukolebwa eri amakanisa," tusanga nti emirundi ebiri Kristo gye yatukuza yeekaalu (ku ntandikwa n’enkomerero y’obuweereza bwe) nabyo biraga ekifaananyi ky’entandikwa n’enkomerero ya Adiventizimu.
The beginning of Adventism illustrated a purification of the workers that helped in building the foundation that William Miller was used to establish. The foundation was completed at the conclusion of the second angel’s message, for with the arrival of the third angel on October 22, 1844 the truths that make up the foundations of Adventism were made available to understand, for those who are willing to hear.
Entandikwa y’Adiventizimu yalaga nti waaliwo okutukuzibwa kw’abakozi, okwo kwe kwayamba mu kuzimba omusingi gwe William Miller yakozesebwa okuteekawo. Omusingi gwamalirizibwa ku nkomerero y’obubaka bw’omumalayika ow’okubiri, kubanga bwe yatuuka omumalayika ow’okusatu ku 22 Okitobba 1844, amazima agakola emizingi gya Adiventizimu gaalambikibwa okutegeerwa eri abo abagala okuwulira.
The work of building the foundation concluded at the climax of the history of the second angel, when “two distinct calls were made to the churches.” The first call was outside the Millerites, the second was for the Millerites. But another beginning that aligns with Adventism’s beginning is the ministry of Christ when He cleansed His temple the first time. The prophetic illustration of the temple being cleansed is marking a purification at the beginning and end of His ministry, that in turn typifies a purification of Adventism at its beginning and ending. Christ’s two temple cleansings align with the beginning and ending of Adventism, but His message was just for His covenant people who were in the process of forever divorcing themselves from God.
Omulimu ogw’okuteeka ensiseko gwakomekkerezebwa ku ntikko y’ebyafaayo by’omulayika ow’okubiri, nga “okuyita okubiri okwanjawulo kwakolebwa eri amakanisa.” Okuyita okusooka kwali eri abo abali ebweru w’Abagoberezi ba Miller, ate okuyita okw’okubiri kwali eri Abagoberezi ba Miller. Naye okutandika okulala okukkiriziganya n’okutandika kw’Obudiventisiti kwe obuweereza bwa Kristo lwe yatukuza yeekaalu ye omulundi ogusooka. Ekifaananyi ky’obunnabbi eky’okutukuza yeekaalu kimaka okutukuza ku ntandikwa ne ku nkomerero y’obuweereza bwe, era ekyo kifaananyiriza okutukuza kw’Obudiventisiti ku ntandikwa yaako ne ku nkomerero yaako. Okutukuza kwa Kristo yeekaalu emirundi ebiri kukwatagana n’okutandika ne ku nkomerero kw’Obudiventisiti, naye obubaka bwe bwali bwa bantu be ab’endagaano bokka, abaali mu nkola ey’okwawukana ddala ne Katonda emirembe gyonna.
The beginning of Adventism presented a message announcing the opening of the judgment and the end of Adventism is announcing the end of judgment. Jesus cleansed the temple the first time and rebuked the Jews for turning His house into a den of thieves, but the second cleansing of the temple was “among the last acts of His ministry.” At the end of His ministry, He no longer told the Jews that they had made His Father’s house a den of thieves, he then told them that their house “was left to them desolate.”
Entandikwa y’obuyigiriza bw’Abadiventisiti yaleeta obubaka obulangirira okuggulwawo kw’omusango, ate enkomerero y’obuyigiriza bw’Abadiventisiti erangirira okuggwa kw’omusango. Yesu yatukuza yeekaalu omulundi ogwasooka n’anenya Abayudaaya olw’okufuula ennyumba ye ekisulo ky’abanyazi; naye okutukuza kwe yeekaalu okw’okubiri kwali “mu bikolwa eby’enkomerero eby’obuweereza bwe.” Ku nkomerero y’obuweereza bwe, teyayongera kubagamba Abayudaaya nti baafuula ennyumba ya Kitaawe ekisulo ky’abanyazi; wabula yabagamba nti ennyumba yaabwe “esigadde nga matongo.”
“Meanwhile worshipers from every nation sought the temple which had been dedicated to the worship of God. Glittering with gold and precious stones, it was a vision of beauty and grandeur. But Jehovah was no longer to be found in that palace of loveliness. Israel as a nation had divorced herself from God. When Christ, near the close of His earthly ministry, looked for the last time upon the interior of the temple, He said, ‘Behold, your house is left unto you desolate.’ Matthew 23:38. Hitherto He had called the temple His Father’s house; but as the Son of God passed out from those walls, God’s presence was withdrawn forever from the temple built to His glory.” Acts of the Apostles, 145.
Mu kiseera ekyo, abasinzizi okuva mu mawanga gonna baanoonya yeekaalu eyali eyaweereddwayo eri okusinza Katonda. Nga yaka mu zzaabu n’amayinja ag’omuwendo, yali ekifaananyi eky’obulungi n’ekitiibwa ekinene. Naye Yakuwa teyayongerangamu kusangibwa mu lubiri olwo olw’obulungi. Isirayiri ng’eggwanga yali yeyawudde ku Katonda. Kristo bwe yali okumpi n’okuggalawo obuweereza bwe ku nsi, yatunula omulundi ogw’enkomerero mu munda mu yeekaalu, n’ayogera nti, ‘Laba, ennyumba yammwe ebalekeddwa nga yazaaye.’ Matayo 23:38. Okutuusa awo yali ayita yeekaalu ennyumba ya Kitaawe; naye bwe Mwana wa Katonda yava mu bbugwe ebyo, okubeerawo kwa Katonda ne kwaggyibwawo ddala emirembe gyonna mu yeekaalu eyazimbirwa ekitiibwa kye.” Ebikolwa by’Abatume, 145.
The temple He cleansed at the beginning was a different temple than what He cleansed at the end. The first temple was His Father’s house, but the second temple was the Jew’s house. The Lord entered into covenant with Adventism at the beginning and Adventists became priests in His temple. At the end of Adventism, they are to be no more priests, and their house will be desolated.
Yeekaalu gye yatukuza mu ntandikwa yali ya njawulo ku gye yatukuza mu nkomerero. Yeekaalu eyasooka yali ennyumba ya Kitaawe, naye eyookubiri yali ennyumba y’Abayudaaya. Mukama yayingira mu ndagaano n’eddiini y’Abadiventisiti mu ntandikwa, era Abadiventisiti ne bafuuka bakabona mu yeekaalu ye. Mu nkomerero y’eddiini y’Abadiventisiti, tebaliba bakabona nate, era ennyumba yaabwe erirekebwa nga matongo.
The second angel represents two messages. This is one reason the message is represented as Babylon falling twice. This is not the primary reason for the twice repeated announcement of Babylon’s fall, but is one reason. How is it two messages?
Malaika ow’okubiri akiikirira obubaka bbiri. Kino kye kimu ku nsonga lwaki obubaka bulagibwa ng’ Babulooni egwa emirundi ebiri. Kino si ye nsonga enkulu ey’okuddamu okulangirira okugwa kwa Babulooni emirundi ebiri, naye kye kimu ku nsonga. Kiba kitya okubeera obubaka bbiri?
The second angel arrived in response to the rejection of the first angel’s message. When the failed prediction, identifying 1843 as the conclusion of the 2300-year prophecy, the Protestant churches used the erroneous message to reject Miller’s message. Miller’s message was the first angel’s message. At its rejection the Protestant churches, who had been God’s church in the wilderness for over 1260 years, were rejected and became a daughter of Babylon. At that point the second angel arrived with his message.
Omulayika ow’okubiri yajja ng’addamu okugaanyizibwa kw’obubaka bw’omulayika ow’olubereberye. Omubalo ogwateeka 1843 ng’enkomerero y’obunnabbi bwa myaka 2300 bwe gwalemererwa, amakanisa ga Abaprotestanti ne gakozesa ensobi eyo okugaana obubaka bwa Miller. Obubaka bwa Miller bwe bwali obubaka bw’omulayika ow’olubereberye. Bwe baagaana obubaka obwo, amakanisa ga Abaprotestanti, agaaali Ekkanisa ya Katonda mu ddungu okumala emyaka egisukka mu 1260, gaagaanyizibwa ne gafuuka muwala wa Babulooni. Mu kiseera ekyo omulayika ow’okubiri n’ajja n’obubaka bwe.
There are some very important points involved with the various elements of this history we are considering. There is at least one point that must be developed slowly for it definitely contributes to the understanding of the message of the Revelation of Jesus Christ that is currently being unsealed. For this reason, I am including a very important passage about that history. It is two chapters that I am pointing to, but there is also a third important chapter in the middle of those two chapters. I am not including this at this time in order to limit the scope of our consideration.
Waliwo ensonga ez’amaanyi nnyo ezikwatagana n’ebitundu eby’enjawulo by’ebyafaayo bino bye tukirowoozaako. Waliwo wakiri ensonga emu erina okunyonyolwa mpolampola kubanga mazima etuyamba nnyo mu kutegeera obubaka bw’Okubikkulirwa kwa Yesu Kristo obuli mu kiseera kino nga buggulibwawo. Olw’ensonga eyo, nteekamu ekitundu ek’amaanyi nnyo ekikwata ku byafaayo ebyo. Emitwe ebiri ge ndagako, naye waliwo ne omutwe ogusatu ogw’amaanyi oguli wakati mu emitwe egyo ebiri. Kino sikiteekamu kati okusobola okuteeka mu nsalo ebyo bye tukirowoozaako.
Notice which angel is being addressed as you read through, look for the progressive testing process, note in the first paragraph that the prophetic characteristics of the angel of Revelation eighteen are also the characteristics of the first angel. Notice that to crucify one of the messages is to crucify Christ, and notice that the three angels are all presented as single angels, but the Midnight Cry message is a multitude of angels.
Weegendereze mulayika ani eyogerwako nga weesomera, noonya enteekateeka y’okugezebwa entambulira mu maaso, era tegeera mu akatundu akasooka nti ebimanyirizo eby’obunnabbi by’omulayika ow’Okubikkulirwa kkumi n’omunaana bwe bimu n’ebya mulayika asooka. Tegeera nti okubamba ku musaalaba akamu ku bubaka kwe kubamba Kristo ku musaalaba, era tegeera nti bamalayika abasatu bonna balabisibwa ng’abamalayika omu omu, naye obubaka bw’okukaaba kw’omu ttumbi gw’ekiro bukiikirirwa ekibinja kinene ky’abamalayika.
“I was shown the interest which all heaven had taken in the work which had been going on upon the earth. Jesus commissioned a strong and mighty angel to descend and warn the inhabitants of earth to get ready for his second appearing. I saw the mighty angel leave the presence of Jesus in heaven. Before him went an exceedingly bright and glorious light. I was told that his mission was to lighten the earth with his glory, and warn man of the coming wrath of God. Multitudes received the light. Some seemed to be very solemn, while others were joyful and enraptured. The light was shed upon all, but some merely came under the influence of the light, and did not heartily receive it. But all who received it, turned their faces upward to heaven, and glorified God. Many were filled with great wrath. Ministers and people united with the vile, and stoutly resisted the light shed by the mighty angel. But all who received it withdrew from the world, and were closely united together.
Nnalagiddwa nti eggulu lyonna lyali litadde nnyo omutima ku mulimu ogwali gukolebwa ku nsi. Yesu n’awa ekiragiro eri malayika omuzira era ow’amaanyi okukka wansi n’okulabula abatuuze b’ensi okweetegekera okulabika kwe okw’okubiri. Nnalaba malayika ow’amaanyi ng’ava mu maaso ga Yesu mu ggulu. Mu maaso ge mwagenda ekitangaala ekyaka nnyo ennyo era eky’ekitiibwa. Nategeezebwa nti omulimu gwe gwali okumasamasa ensi n’ekitiibwa kye, era okulabula omuntu ku busungu bwa Katonda obugenda okujja. Abantu bangi nnyo baakyaniriza ekitangaala. Abamu baalabika nga bali mu butuuze obuzito, ate abalala ne basanyuka nnyo ne bakwatibwa essanyu ery’amaanyi. Ekitangaala kyaka ku bonna, naye abamu baakosebwako ekitangaala kyokka ne bataakyaniriza mu mutima gwonna. Naye bonna abaakyaniriza ne bayimusa amaaso gaabwe eri eggulu, ne bagulumiza Katonda. Abangi ne bajjuzibwa obusungu bungi nnyo. Abasumba n’abantu ne beegatta n’ababi, ne balwanyisa n’amaanyi ekitangaala ekyava eri malayika ow’amaanyi. Naye bonna abaakyaniriza ne beeyawula ku nsi, ne bakwatagana nnyo awamu.
“Satan and his angels were busily engaged in seeking to attract the minds of all they could from the light. The company who rejected it were left in darkness. I saw the angel watching with the deepest interest the professed people of God, to record the character they developed, as the message of heavenly origin was introduced to them. And as very many who professed love for Jesus turned from the heavenly message with scorn, derision and hatred, an angel with a parchment in his hand, made the shameful record. All heaven was filled with indignation, because Jesus was slighted by his professed followers.
Sitaani n’abamalayika be baali bamalirivu nnyo mu kunoonya okusendasenda ebirowoozo by’abo bonna b’ebaasobola, babiggye ku ekitangaala. Ekibinja ekyagirema kyasigala mu kizikiza. Nnalaba omulayika ng’alabirira n’obwegendereza obusinga abeyita abantu ba Katonda, okuwandiika ekikula kye baali bazimbawo, ng’obubaka obuva mu ggulu bwabadde bubaleetebwa. Era bwe baali bangi nnyo abaalangirira nti baagala Yesu ne bava ku bubaka obuva mu ggulu nga babunyooma, babusekerera era nga babukyawa, omulayika eyalina mu mukono gwe akawandiiko n’awandiika ekiwandiiko eky’ensonyi. Eggulu lyonna lyajjula obusungu obw’amaanyi, kubanga Yesu yanyoomebwa abeyita abamugoberera.
“I saw the disappointment of the trusting ones. They did not see their Lord at the expected time. It was God’s purpose to conceal the future, and bring his people to a point of decision. Without this point of time the work designed of God would not have been accomplished. Satan was leading the minds of very many far ahead in the future. A period of time proclaimed for Christ’s appearing must bring the mind to earnestly seek for a present preparation. As the time passed, those who had not fully received the light of the angel, united with those who had despised the heavenly message, and they turned upon the disappointed ones in ridicule. I saw the angels in heaven consulting with Jesus. They had marked the situation of Christ’s professed followers. The passing of the definite time had tested and proved them, and very many were weighed in the balance and found wanting. They all loudly professed to be Christians, yet failed in following Christ in almost every particular. Satan exulted at the state of the professed followers of Christ. He had them in his snare. He had led the majority to leave the straight path, and they were attempting to climb up to heaven some other way. Angels saw the pure, the clean, and holy, all mixed up with sinners in Zion, and the world-loving hypocrite. They had watched over the true lovers of Jesus; but the corrupt were affecting the holy.
Naalaba okwenakuwala kw’abo abeesiga. Tebaalabye Mukama waabwe mu kiseera kye baali basuubira. Kwali kugendererwa kwa Katonda okukisa eby’omu maaso, era n’okuleeta abantu be ku kiseera eky’okusalawo. Obutabaawo kwa kiseera kino, omulimu Katonda gwe yali ategese tegandibadde gatuukiriziddwa. Sitaani yali asindika endowooza z’abangi nnyo wala nnyo mu biseera eby’omu maaso. Ekiseera ekyalangirirwa olw’okulabika kwa Kristo kyateekwa okuleeta mu bwongo okwagala okunoonya n’obumalirivu okutegekebwa okw’aleero. Bwe bwayitawo obudde, abo abataafuna mu bujjuvu omusana gw’omulayika ne bagatta wamu n’abo abanyooma obubaka obw’omu ggulu, ne bakyukira abo abeenakuwalidde nga babanyoomoola. Naalaba bamalayika mu ggulu nga babuuzaganya ne Yesu. Baali balabiridde embeera y’abo abeeyita abagoberezi ba Kristo. Okuyitawo kw’ekiseera ekirambikiddwa ddala kwabagezezza ne kubakakasa, era bangi nnyo bapimiddwa ku mizani ne basangibwa nga batono. Bonna baayogerera waggulu nga beeyita Bakulisitaayo, naye baalemwa okugoberera Kristo mu bingi ebisinga. Sitaani yasanyuka nnyo ku mbeera y’abo abeeyita abagoberezi ba Kristo. Yali abayingizza mu mutego gwe. Yali akuleese abasinga okuleka ekkubo ettuufu, era nga bagezaako okulinnya e ggulu mu ngeri endala. Bamalayika baalaba abalongoofu, abayonjo, n’abatukuvu, bonna nga bakwataganye wamu n’abakozi b’ekibi mu Sayuuni, n’omukyewaggula ayagalira ensi. Baalabiriranga abo abaagala Yesu mu mazima; naye abayonoonese baali bakosa abatukuvu.
“Those whose hearts burned with a longing, intense desire to see Jesus, were forbidden by their professed brethren to speak of his coming. Angels viewed the whole scene, and sympathized with the remnant, who loved the appearing of Jesus. Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to earth, he cried, Babylon is fallen! is fallen! Then I saw the disappointed ones again look cheerful, and raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Bible that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect him in 1844. I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith. But as the disappointed ones united in the cry of the second angel, the heavenly host looked with the deepest interest, and marked the effect of the message. They saw those who bore the name of Christians turn with derision and scorn upon those who had been disappointed. As the words fell from the mocker’s lips, You have not gone up yet! an angel wrote them. Said the angel, They mock God.
Abo ab’emitima gyabwe egyaka mu kukongojja okunene okulaba Yesu, baaziyizibwa abeyita baganda baabwe mu Kristo okwogera ku kujja kwe. Bamalayika ne batunuulira ebyo byonna, ne basaasira abasigaddewo, abaayagalanga okulabika kwa Yesu. Omulala malayika ow’amaanyi yatumibwa okukka ku nsi. Yesu n’amuteeka mu mukono ekiwandiiko, era bwe yakkanga ku nsi, n’ayogerera waggulu nti, “Babulooni agudde! agudde!” Awo ne ndaba abennyamivu ne baddayo okweyolesa nga basanyufu, ne bayimusa amaaso gaabwe eri eggulu, nga balindirira mu kukkiriza n’essuubi okulabika kwa Mukama waabwe. Naye bangi baalabika nga basigadde mu mbeera ey’obulambe, ng’abebase; naye nga ndaba ku biso byabwe akabonero k’ennaku ennyo. Abennyamivu ne balaba okuva mu Bayibuli nti baali mu kiseera eky’okulindirira, era nti balina okwegumiikiriza balindire okutuukirizibwa kw’ekyolesebwa. Obujulizi bwebumu obwaabaleetera okulindirira Mukama waabwe mu 1843, ne bubaleetera okumusuubira mu 1844. Naalaba nti abasinga tebaalina obugumu obwalanga okukkiriza kwabwe mu 1843. Obwenyamivu bwabwe bwakendeeza ku bugumu bw’okukkiriza kwabwe. Naye bwe baayungana wamu abennyamivu mu kukaaba kwa malayika ow’okubiri, eggye ery’omu ggulu ne litunuulira n’okwegendereza okusinga ennyo, ne lirondoola engeri obubaka gye bwakosa. Ne balaba abo abaatwala erinnya lya Bakristaayo nga beetunula ku abo abennyamivu ne babasekerera ne babanyooma. Bwe baagwa okuva ku mimwa gy’omusekerera ebigambo nti, “Temunnaba kugenda waggulu!”, malayika n’abiwandiika. Malayika n’agamba nti, Banyooma Katonda.
“I was pointed back to the translation of Elijah. His mantle fell on Elisha, and wicked children (or young people) followed him, mocking, crying, Go up thou bald head! Go up thou bald head! They mocked God, and met their punishment there. They had learned it of their parents. And those who have scoffed and mocked at the idea of the saints’ going up, will be visited with the plagues of God, and will realize that it is not a small thing to trifle with him.
Nnalagibwa okukomawo ku kutwalibwa mu ggulu kwa Eriya. Olugoye lwe lwagwa ku Erisa, n’abavubuka ababi ne bamugoberera nga bamunyooma, nga bakaabira waggulu nti, Linnya waggulu, ggwe atalina nviiri! Linnya waggulu, ggwe atalina nviiri! Baanyooma Katonda, ne basisinkana ekibonerezo kyabwe awo. Baakiyigira ku bazadde baabwe. Era abo abazeeseera ne banyooma endowooza ey’okutwalibwa mu ggulu kwa batukuvu, balijjirwa n’ebikolimo bya Katonda, era balitegeera nti si kintu kitono kumwetaaya.
“Jesus commissioned other angels to fly quickly to revive and strengthen the drooping faith of his people, and prepare them to understand the message of the second angel, and of the important move which was soon to be made in heaven. I saw these angels receive great power and light from Jesus, and fly quickly to earth to fulfill their commission to aid the second angel in his work. A great light shone upon the people of God as the angels cried. Behold the Bridegroom cometh, go ye out to meet him. Then I saw those disappointed ones rise, and in harmony with the second angel, proclaim, Behold the Bridegroom cometh, go ye out to meet him. The light from the angels penetrated the darkness everywhere. Satan and his angels sought to hinder this light from spreading, and having its designed effect. They contended with the angels of God, and told them that God had deceived the people, and that with all their light and power, they could not make the people believe that Jesus was coming. The angels of God continued their work, although Satan strove to hedge up the way, and draw the minds of the people from the light. Those who received it looked very happy. They fixed their eyes up to heaven, and longed for the appearing of Jesus. Some were in great distress, weeping and praying. Their eyes seemed to be fixed upon themselves, and they dared not look upward.
Yesu yalagira bamalayika abalala babuuke mangu okuzuukiza n’okunyweza okukkiriza okwabadde kuvuunama kw’abantu be, era okubateekateeka bategeere obubaka bw’omumalayika ow’okubiri, n’ekikolwa ekikulu ekyali okubeerawo mangu mu ggulu. Nnabalaba bamalayika bano nga baweebwa amaanyi amanene n’ettangaala okuva eri Yesu, ne babuuka mangu ne bajja ku nsi okutuukiriza obulagirwa bwabwe obw’okuyamba omumalayika ow’okubiri mu mulimu gwe. Ettangaala eddene ne limulisa ku bantu ba Katonda, bamalayika nga boogera n’eddoboozi ddene nti, “Laba, omugole ajja; muveeyo musisinkane naye.” Awo ne ndaba abo abaavaamu essuubi ne bayimuka, nga bakwatagana n’omumalayika ow’okubiri, ne balangirira nti, “Laba, omugole ajja; muveeyo musisinkane naye.” Ettangaala eva eri bamalayika ne liyita mu kizikiza wonna. Sitaani n’abamalayika be ne bagezaako okuziyiza ettangaala lino okusaasaana era okukola kye lyali ligendereddwako. Ne balwanagana n’abamalayika ba Katonda, ne babagamba nti Katonda abadde alimbaganya abantu, era nti newankubadde n’ettangaala lyabwe lyonna n’amaanyi, tebasobola kukakasa abantu okukkiriza nti Yesu ajja. Naye bamalayika ba Katonda ne beeyongera ku mulimu gwabwe, newankubadde Sitaani agezaanga okuzibira ekkubo n’okuggya emitima gy’abantu ku ttangaala. Abo abaakyaniriza ne balabika nga basanyufu nnyo. Ne batuusa amaaso gaabwe waggulu mu ggulu, nga baagala nnyo okulabika kwa Yesu. Abamu baali mu nnaku ennyo, nga bakaaba era nga basaba. Amaaso gaabwe gaalabika nga gasibiddwa ku bo bokka, era ne batagumira kutunuulira waggulu.
“A precious light from heaven parted the darkness from them, and their eyes, which had been fixed in despair upon themselves, were turned upward, while gratitude and holy joy were expressed upon every feature. Jesus and all the angelic host looked with approbation upon the faithful, waiting ones.
Omusana omwendo okuva mu ggulu ne gusasaanya ekizikiza okuva gye bali, n’amaaso gaabwe, agaali gasimbiddwa ku bo bennyini mu kusubwa essuubi, ne gatunulibwa waggulu, nga obwebaza n’essanyu ettukuvu byeyoleka ku buli kituundu ky’obuso bwabwe. Yesu n’eggye lyonna ly’abamalayika ne batunuulira abo abeesigwa abalindirira n’okusiima.
“Those who rejected and opposed the light of the first angel’s message, lost the light of the second, and could not be benefited by the power and glory which attended the message, Behold the Bridegroom cometh. Jesus turned from them with a frown. They had slighted and rejected him. Those who received the message were wrapt in a cloud of glory. They waited and watched and prayed to know the will of God. They greatly feared to offend him. I saw Satan and his angels seeking to shut this divine light from the people of God; but as long as the waiting ones cherished the light, and kept their eyes raised from earth to Jesus, Satan could have no power to deprive them of this precious light. The message given from heaven enraged Satan and his angels, and those who professed to love Jesus, but despised his coming, scorned and derided the faithful, trusting ones. But an angel marked every insult, every slight, every abuse they received from their professed brethren. Very many raised their voices to cry, Behold the Bridegroom cometh, and left their brethren who did not love the appearing of Jesus, and who would not suffer them to dwell upon his second coming. I saw Jesus turn his face from those who rejected and despised his coming, and then he bade angels lead his people out from among the unclean, lest they should be defiled. Those obedient to the messages stood out free and united. A holy and excellent light shone upon them. They renounced the world, tore their affections from it, and sacrificed their earthly interests. They gave up their earthly treasure, and their anxious gaze was directed to heaven, expecting to see their loved Deliverer. A sacred, holy joy beamed upon their countenances, and told of the peace and joy which reigned within. Jesus bade his angels go and strengthen them, for the hour of their trial drew on. I saw that these waiting ones were not yet tried as they must be. They were not free from errors. And I saw the mercy and goodness of God in sending a warning to the people of earth, and repeated messages to bring them up to a point of time, to lead them to a diligent search of themselves, that they might divest themselves of errors which have been handed down from the heathen and papists. Through these messages God has been bringing out his people where he can work for them in greater power, and where they can keep all his commandments. . . .
Abo abagaana ne bawakanya ekitangaala ky’obubaka bwa malaika asooka, baafirwa ekitangaala ky’obubaka bwa malaika ow’okubiri, era tebaayinza kuganyulwa mu buyinza n’ekitiibwa ebyali bigoberera obubaka nti, Laba, Omuko ajja. Yesu yabakyukira ng’ali n’obusungu mu maaso ge. Baamunyooma era baamugaana. Abo abaakkiriza obubaka baafukibwako ekire eky’ekitiibwa. Baalindirira, beegendereza, era ne basaba okumanya okwagala kwa Katonda. Baatiinya nnyo okumukola ekintu ekimunyiiza. Nnalaba Sitaani n’abamalayika be nga bagezaako okutangira abantu ba Katonda ekitangaala kino ekitukuvu; naye okutuusa nga abo abalindirira bakikuuma mu mitima gyabwe, era amaaso gaabwe nga gavunukira okuva ku nsi ne gatunuukira Yesu, Sitaani teyalina buyinza kubaggyako ekitangaala kino eky’omuwendo. Obubaka obwavudde mu ggulu bwasunguwaza nnyo Sitaani n’abamalayika be, era abo abaalangirira nti baagala Yesu, naye abakyawa okujja kwe, baanyooma era baasekerera ab’eesigwa abeesiga. Naye malaika yateekako akabonero ku buli kwenyooma, buli kussa ekitono, ne buli kunnyigirizibwa kwe baafunira okuva eri baganda baabwe abeeyita ab’oluganda. Abangi nnyo baayimusa amaloboozi gaabwe ne bakaaba nti, Laba, Omuko ajja, ne babaviira baganda baabwe abatayagala okulabika kwa Yesu, era abatabadde baagala kubakkiriza beeyongere okwogerako ku kujja kwe okw’okubiri. Nnalaba Yesu aggyamu amaaso ge ku abo abaagaana era abanyooma okujja kwe; oluvannyuma n’alagira bamalayika bakulemberemu abantu be babaggye wakati mu batali balongoofu, baleme okwonooneka. Abo abaagondera obubaka baayimirira bebasobodde era nga bali mu bumu. Ekitangaala ekitukuvu era eky’ekitalo kyayaka ku bo. Baakyawa ensi, ne basumulula okwagala kwabwe okuva ku yo, era ne bawaayo nga ssaddaaka ebyabwe eby’ensi bye baali banywezeeko. Ne bava ku by’obugagga byabwe eby’ensi, era amaaso gaabwe ne gatunuukira eggulu n’obwegendereza, nga basuubira okulaba Omulokozi gwe baagala. Essanyu ettukuvu lyayaka ku maso gaabwe, ne lyategeeza emirembe n’essanyu ebyafugira mu mitima gyabwe. Yesu yalagira bamalayika be bagende babanywezze, kubanga essaawa y’okukemebwa kwabwe yali eneetera okusembera. Nnalaba nti abo abalindirira tebannakemebwa nga bwe balina okukemebwa. Tebabadde baavuude ddala mu nsobi. Era nnalaba ekisa n’obulungi bwa Katonda mu okuweereza okulabula eri abantu b’ensi, n’obubaka obudiddwamu emirundi mingi okubatuusa ku kaseera akalambikiddwa, okubakulembera okwekenneenya ennyo bo bennyini, balyoke bejjamu ensobi ezibaleeteddwa okuva eri abapagana n’Obupapa. Bwe bayita mu bubaka buno, Katonda abadde aggya abantu be n’abatuwala mu kifo mwe asobola okubakolerera mu buyinza obusinga, era mwe basobola okukuuma amateeka ge gonna. . . .
“As the ministration of Jesus closed in the Holy place, and he passed into the Holiest, and stood before the ark containing the law of God, he sent another mighty angel to earth with the third message. He placed a parchment in the angel’s hand, and as he descended to earth in majesty and power, he proclaimed a fearful warning, the most terrible threatening ever borne to man. This message was designed to put the children of God upon their guard, and show them the hour of temptation and anguish that was before them. Said the angel, They will be brought into close combat with the beast and his image. Their only hope of eternal life is to remain steadfast. Although their lives are at stake, yet they must hold fast the truth. The third angel closes his message with these words, Here is the patience of the saints; here are they that keep the commandments of God, and the faith of Jesus. As he repeated these words he pointed to the heavenly Sanctuary. The minds of all who embrace this message are directed to the Most Holy place where Jesus stands before the ark, making his final intercession for all those for whom mercy still lingers, and for those who have ignorantly broken the law of God. This atonement is made for the righteous dead as well as for the righteous living. Jesus makes an atonement for those who died, not receiving the light upon God’s commandments, who sinned ignorantly.
Bwe bwaggwa obuweereza bwa Yesu mu Kifo Ekitukuvu, n’ayingira mu Kifo Ekitukuvu Ennyo, n’ayimirira mu maaso g’Essanduuko ey’Endagaano eyalimu amateeka ga Katonda, n’atumira malayika omulala ow’amaanyi ku nsi n’obubaka obw’okusatu. N’amuwa mu ngalo ekiwandiiko, era nga bw’akka ku nsi mu kitiibwa n’amaanyi, n’alangirira ekyokulabula eky’entiisa, okutyaasa okusinga obukambwe kwe kwatuusibwa eri abantu. Obubaka buno bwategekebwa okubakuutira abaana ba Katonda okwekuuma, era okubalaga essaawa ey’okukemebwa n’obuyinike eyali mu maaso gaabwe. Malayika n’agamba nti, Banaaleetebwa mu kulwana okumpi n’ekisolo n’ekifaananyi kyakyo. Ssuubi lyabwe lyokka ery’obulamu obutaggwaawo lye kugumira n’okweyimirizaamu. Newankubadde obulamu bwabwe buli mu kabi, naye balina okunyweza amazima. Malayika ow’okusatu aggalawo obubaka bwe n’ebigambo bino, “Wano we waba kugumiikiriza kw’abatukuvu; wano we bali abakwata amateeka ga Katonda, n’okukkiriza kwa Yesu.” Bwe yaddamu ebigambo bino, n’alaga Eweema entukuvu ey’omu ggulu. Ebirowoozo by’abo bonna abakkiriza obubaka buno biteekebwa ku Kifo Ekitukuvu Ennyo Yesu gy’ayimirira mu maaso g’Essanduuko, ng’akola okusabirira okw’enkomerero olw’abo bonna abakyali mu kiseera ky’ekisa, era n’abo abaamenya amateeka ga Katonda mu butamanya. Okutangirirwa kuno kukolebwa ku bafu abatuukirivu era ne ku balamu abatuukirivu. Yesu akola okutangirirwa olw’abo abaafa nga tebaafunye kumanyisa ku mateeka ga Katonda, abaayonoona mu butamanya.
“After Jesus opened the door of the Most Holy the light of the Sabbath was seen, and the people of God were to be tested and proved, as God proved the children of Israel anciently, to see if they would keep his law. I saw the third angel pointing upward, showing the disappointed ones the way to the Holiest of the heavenly Sanctuary. They followed Jesus by faith into the Most Holy. Again they have found Jesus, and joy and hope spring up anew. I saw them looking back reviewing the past, from the proclamation of the second advent of Jesus, down through their travels to the passing of the time in 1844. They see their disappointment explained, and joy and certainty again animate them. The third angel has lighted up the past, present and future, and they know that God has indeed led them by his mysterious providence.
Awo Yesu bwe yaggulawo oluggi lw’Ekitukuvu Ennyo, ekitangaala kya Ssabbiiti ne kirabika, era abantu ba Katonda baali bagenda okukemebwa ne kugezebwako, nga Katonda bwe yagezesa abaana ba Isirayiri edda, okulaba oba banaakuuma amateeka ge. Nnalaba malayika ow’okusatu ng’alaga waggulu, n’abalaze abo abajjiddwako essuubi ekkubo erigenda mu Ekitukuvu Ennyo eky’Eweema ey’Obutukuvu ey’omu ggulu. Ne bagoberera Yesu mu kwikkiririza mu Ekitukuvu Ennyo. Ate ne basanga Yesu, essanyu n’essuubi ne bisituka bupya. Nnababalaba nga batunuulira emabega nga baddamu okwekenneenya ebyayita, okuva mu kulangirirwa okw’okudda kwa Yesu ogw’okubiri, nga bayita mu ntambula zaabwe okutuuka ku kuyitawo kw’ekiseera mu 1844. Ne balaba ekivuddeko okuddirwamu essuubi kwabwe nga kinnyonnyoliddwa, era essanyu n’obukakafu ne bibazuukiza nate. Malayika ow’okusatu ateekeddeko ekitangaala ku ebyayita, eby’aliwo kaakano n’ebirijja, era bamanyi nti Katonda ddala y’abaakulembedde mu kulabirirwa kwe okw’ekyama.
“It was represented to me that the remnant followed Jesus into the Most Holy place, and beheld the ark, and the mercy-seat, and were captivated with their glory. Jesus raised the cover of the ark, and behold! the tables of stone, with the ten commandments written upon them. They trace down the lively oracles; but they start back with trembling when they see the fourth commandment living among the ten holy precepts, while a brighter light shines upon it than upon the other nine, and a halo of glory is all around it. They find nothing there informing them that the Sabbath has been abolished, or changed to the first day of the week. It reads as when spoken by the mouth of God in solemn and awful grandeur upon the mount, while the lightnings flashed and the thunders rolled, and when written with his own holy finger in the tables of stone. Six days shalt thou labor and do all thy work; but the seventh day is the Sabbath of the Lord thy God. They are amazed as they behold the care taken of the ten commandments. They see them placed close by Jehovah, overshadowed and protected by his holiness. They see that they have been trampling upon the fourth commandment of the decalogue, and have observed a day handed down by the heathen and papists, instead of the day sanctified by Jehovah. They humble themselves before God, and mourn over their past transgressions.
Kyalagibwa gyendi nti abasigaddewo baagoberera Yesu ne bayingira mu Kifo Ekitukuvu Ennyo, ne balaba essanduuko y’endagaano n’entebe ey’ekisa, ne bawuniikirira olw’ekitiibwa kyabyo. Yesu n’ayimusa ekisaanikira ky’essanduuko, era laba! ebibawo eby’amayinja, nga ku byo wali wabadde kuwandikiddwa amateeka kkumi. Bawondera ebigambo ebiramu; naye ne bava emabega nga bakankana bwe balaba ekiragiro eky’okuna nga kiramu wakati mu biragiro kkumi ebitukuvu, ng’omusana ogw’amaanyi guwaka ku kyo okusinga ku ebirala mwenda, era okutangaza okw’ekitiibwa kulyetoolodde wonna. Tebalabayo kintu na kimu kibategeeza nti Ssabbiiti yagibwawo, oba nti yakyusibwa n’efuuka olunaku olwasooka olw’essaabiiti. Kisomeka nga bwe kyayogerwa mu kamwa ka Katonda mu bukulu obw’entiisa ku lusozi, ng’okumyansa kukuba n’enkuba ng’ekuba, era nga bwe kyawandiikibwa n’omunwe gwe omutukuvu ku bibawo eby’amayinja. Ennaku mukaaga onookolanga emirimu gyo gyonna; naye olunaku olw’omusanvu lwe Ssabbiiti ya Mukama Katonda wo. Bawuniikirira bwe balaba engeri amateeka kkumi gye galabirirwa n’obwegendereza. Bagalaba nga gaterekeddwa kumpi ne Yakuwa, nga gasikirizibwa era gakuumibwa obutukuvu bwe. Balaba nti baabadde balinnyirira ekiragiro eky’okuna eky’amateeka kkumi, era nga baabadde bakuumye olunaku oluteekeddwawo ab’amawanga abatamanyi Katonda n’Abakatoliki, mu kifo ky’olunaku olwatukuzibwa Yakuwa. Beewombeeka mu maaso ga Katonda, ne bakungubaga lwa byonoono byabwe eby’edda.
“I saw the incense in the censer smoke as Jesus offered their confessions and prayers to his Father. And as it ascended, a bright light rested upon Jesus, and upon the mercy-seat; and the earnest, praying ones, who were troubled because they had discovered themselves to be transgressors of God’s law, were blest, and their countenances lighted up with hope and joy. They joined in the work of the third angel, and raised their voices and proclaimed the solemn warning. But few at first received the message, yet they continued with energy to proclaim the warning. Then I saw many embrace the message of the third angel, and unite their voices with those who had first proclaimed the warning, and they exalted God and magnified him by observing his sanctified Rest-day.
Nnalaba obubaane obwali mu kibya ky’obubaane ne buwuuta omukka nga Yesu aweerayo okwatulibwa kwabwe n’okusaba kwabwe eri Kitaawe. Era omukka bwe gwasituluka waggulu, omusana ogwaka ogw’amaanyi ne gutuula ku Yesu ne ku entebe ey’okusaasira; era abo abeesimbu mu kusaba, abaali banyigiriziddwa kubanga baazuula nga beemenya etteeka lya Katonda, baafuna omukisa, emisono gyabwe ne gyaaka n’essuubi n’essanyu. Ne bayunga mu mulimu gw’Omumalayika ow’okusatu, ne bayimusa eddoboozi lyabwe ne balangirira obulabula obw’obuzito. Naye abatono be baasooka okukkiriza obubaka, kyokka ne beeyongerayo n’obuggumu okulangirira obulabula. Awo ne ndaba bangi nga bakkiriza obubaka bw’Omumalayika ow’okusatu, ne bagatta eddoboozi lyabwe n’ery’abo abaali basookeddeyo okulangirira obulabula, ne bagulumiza Katonda ne bamwasiima nga bakuuma Ssabbiiti entukuvu ye.
“Many who embraced the third message had not an experience in the two former messages. Satan understood this, and his evil eye was upon them to overthrow them; but the third angel was pointing them to the Most Holy place, and those who had an experience in the past messages were pointing them the way to the heavenly Sanctuary. Many saw the perfect chain of truth in the angels’ messages, and gladly received it. They embraced them in their order, and followed Jesus by faith into the heavenly Sanctuary. These messages were represented to me as an anchor to hold the body. And as individuals receive and understand them, they are shielded against the many delusions of Satan.
Abangi abaayambatira obubaka obw’okusatu tebaalina bumanyirivu mu bubaka obubiri obwasooka. Ssetaani yakitegeera, n’eriiso lye ery’obubi lyabeerako ku bo ng’ayagala okubazikiriza; naye malayika ow’okusatu yali ng’abalaga Ekifo Ekitukuvu Ennyo, era abo abaalina obumanyirivu mu bubaka obw’edda baabalaga ekkubo erigenda mu Eweema ey’Okukuŋŋaanirangamu ey’omu ggulu. Abangi baalaba olukomo olutuukiridde lw’amazima mu bubaka bw’abamalayika, ne balukwaniriza n’essanyu. Ne babukkiriza nga bagoberera empangirire yaabyo, ne bagoberera Yesu mu kukkiriza ne bayingira naye mu Eweema ey’Okukuŋŋaanirangamu ey’omu ggulu. Obubaka buno bwalabisibwa gye ndi ng’omusingi ogunyweza ekibiina. Era buli muntu bw’abubanga n’abutegeera, bakuumibwa ku bulimbalimba bungi bwa Ssetaani.
“After the great disappointment in 1844, Satan and his angels were busily engaged in laying snares to unsettle the faith of the body. He was affecting the minds of individuals who had a personal experience in these things. They had an appearance of humility. They changed the first and second messages, and pointed to the future for their fulfillment, while others pointed far back in the past, declaring that they had been there fulfilled. These individuals were drawing the minds of the inexperienced away, and unsettling their faith. Some were searching the Bible to try to build up a faith of their own, independent of the body. Satan exulted in all this; for he knew that those who broke loose from the anchor, he could affect by different errors and drive about with winds of doctrine. Many who had led in the first and second messages, denied them, and division and scattering was throughout the body. I then saw Wm. Miller. He looked perplexed, and was bowed with sorrow and distress for his people. He saw the company who were united and loving in 1844, losing their love for each other, and opposing one another. He saw them fall back into a cold, backslidden state. Grief wasted his strength. I saw leading men watching Wm. Miller, and fearing lest he should embrace the third angel’s message and the commandments of God. And as he would lean towards the light from heaven, these men would lay some plan to draw his mind away. I saw a human influence exerted to keep his mind in darkness, and to retain his influence among them. At length Wm. Miller raised his voice against the light from heaven. He failed in not receiving the message which would have fully explained his disappointment, and cast a light and glory on the past, which would have revived his exhausted energies, brightened up his hope, and led him to glorify God. But he leaned to human wisdom instead of divine, and being broken with arduous labor in his Master’s cause, and by age, he was not as accountable as those who kept him from the truth. They are responsible, and the sin rests upon them. If Wm. Miller could have seen the light of the third message, many things which looked dark and mysterious to him would have been explained. His brethren professed such deep love and interest for him, he thought he could not tear away from them. His heart would incline towards the truth; but then he looked at his brethren. They opposed it. Could he tear away from those who had stood side and shoulder with him in proclaiming Jesus’ coming? He thought they surely would not lead him astray.
Oluvannyuma lw’okusuulibwa essuubi okunene mu 1844, Setaani n’abamalayika be baali bazbusyeko nnyo mu kuteeka obutego okutabula okukkiriza kw’ekibiina. Yali akola ku birowoozo by’abamu abaalina obumanyirivu bwabwe mu bino. Baali balabika ng’abetoowaza. Baakyusa obubaka obusooka n’obw’okubiri, ne bagamba nti okutuukirizibwa kwabyo kujja mu biseera eby’omu maaso, ate abalala ne balaga nnyo emabega mu by’edda, ne balangirira nti eyo we byatuukirizibwa. Abo abantu baali baggya ebirowoozo by’abatamanyi nnyo, ne batabangula okukkiriza kwabwe. Abamu baali banoonya mu Baibuli nga bagezaako okuzimba okukkiriza kwabwe bokka, okweyawula ku kibiina. Setaani n’asanyuka nnyo mu bino byonna; kubanga yamanya nti abo abava ku musingi ogunywevu, ayinza okubakolako n’eby’obulimba eby’enjawulo, n’abayabyaza n’empewo z’enjigiriza. Abangi abaakulembera mu bubaka obusooka n’obw’okubiri, baabugaana, era okwewulamu n’okwasaasaana ne kuba mu kibiina kyonna. Awo ne ndaba Wm. Miller. Yalabika ng’abuusabuusa, era nga avubukiddwa ennaku n’okweraliikirira olw’abantu be. Yalaba ekibiina ekyali kya bumu era ekyajagalana mu 1844, nga okwagalana kwabwe kukendeera, era nga beewakanya. N’alaba nga badda emabega mu mbeera ennyogoga ey’okudda emabega. Ennaku ne zimuggya amaanyi. Nnalaba abakulembeze abasinga nga batunuulira Wm. Miller, nga batya nti ayinza okukwata ku bubaka bw’omulayika ow’okusatu n’ebiragiro bya Katonda. Era buli lwe yayegamiranga ku musana oguva mu ggulu, bano basajja ne bateekateekanga enkwe ez’okumuggyamu ebirowoozo. Nnalaba obuyinza bw’abantu bukozesebwa okukuuma ebirowoozo bye mu kizikiza, era okukuuma obuyinza bwe bw’okukosa mu bo. Oluvannyuma Wm. Miller n’ayimusa eddoboozi lye ng’awakanya omusana oguva mu ggulu. Yasoberwa kubanga teyaniriza obubaka obwandimunnyonnyodde mu bujjuvu okusuulibwa essuubi kwe, era ne buteeka omusana n’ekitiibwa ku eby’edda, ebyandimuzuddemu amaanyi ge agabadde gamaliriddwa, ne bunnyaliriza essuubi lye, ne bumutwala okutendereza Katonda. Naye yayegamira amagezi g’abantu mu kifo ky’amagezi ga Katonda, era olw’okukola emirimu egizito mu mulimu gwa Mukama we n’olw’okukulu, teyalina musango munene nga gw’abo abaamuggya ku mazima. Bo be balina omusango, era ekibi kibali ku bo. Singa Wm. Miller yalaba omusana gw’obubaka obw’okusatu, ebintu bingi ebyamulabikira ng’eby’ekizikiza era ebyama byandimunnyonnyoddwa. Baganda be baalaga okwagala okunene n’okumweraliikirira, n’alowooza nti tasobola kweyawulula ku bo. Omutima gwe gweyengamiranga ku mazima; naye bwe yatunuuliranga baganda be, baali bakiwakanya. Yandisobodde atya okweyawula ku abo abaali bayimiridde ku kibegabega naye mu kulangirira okujja kwa Yesu? Yalowooza nti ddala tebasobola kumukyamya.
“God suffered him to come under the power of Satan, and death to have dominion over him. He hid him in the grave, away from those who were constantly drawing him from God. Moses erred just as he was about to enter the promised land. So also, I saw that Wm. Miller erred as he was soon to enter the heavenly Canaan, in suffering his influence to go against the truth. Others led him to this. Others must account for it. But angels watch the precious dust of this servant of God, and he will come forth at the sound of the last trump.
Katonda yakkiriza okutuusibwa wansi w’obuyinza bwa Sitaani, era n’okufa okubeera n’obwami ku ye. Yamukweka mu ntaana, n’amukuuma wala okuva eri abo abamuggya bulijjo ku Katonda. Mose yakola ensobi bwe yali kumpi okuyingira mu nsi eyasuubizibwa. N’otyo bwe ntyo, nnalaba nti Wm. Miller yakola ensobi bwe yali waakuyingira Kanani ey’omu ggulu, mu kukkiriza ekitiibwa kye okukozesebwa okulwanyisa amazima. Abalala be baamuleetera kino. Abalala be balina okuddamu ku kino. Naye bamalayika bakuuma efuufu ey’omuwendo ennyo ey’omuddu ono wa Katonda, era alivayo ku ddoboozi ly’ekkondeere ery’enkomerero.
“I saw a company who stood well guarded and firm, and would give no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—one, two and three—the first, second and third angels’ messages. Said the angel, Woe to him who shall move a block, or stir a pin in these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received. I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. Step by step had God brought them along, until he had placed them upon a solid, immovable platform. Then I saw individuals as they approached the platform, before stepping upon it examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the laying of the foundation of the platform. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform and examined it, then found fault with it, declaring it to be laid wrong. I saw that nearly all stood firm upon the platform, and exhorted others who had stepped off to cease their complaints, for God was the master-builder, and they were fighting against him. They recounted the wonderful work of God, which had led them to the firm platform, and in union nearly all raised their eyes to heaven, and with a loud voice glorified God. This affected some of those who had complained, and left the platform, and again they with humble look stepped upon it.
Nalaba ekibiina ekyayimirira bulungi, nga kikuumiddwa era nga kya buggumu, nga tekyawagira n’akatono abo abaayagala okubuzaabuza okukkiriza okwateekebwawo mu kibiina. Katonda yabatunuulira n’okusiima. Ne ndayibwa emitendera esatu—emu, bbiri, n’esatu—obubaka bw’abamalayika obusooka, obwokubiri n’obw’okusatu. Malayika n’agamba nti, Zikomeko eri oyo anagezaako okusimbula akabuye oba okukankanya akakasa mu bubaka buno. Okutegeera ddala obubaka buno kwa mugaso ogw’obulamu. Enkomerero y’emmeeme esinziira ku ngeri gye byakkirizibwamu. Naddamu ne ntwalibwa okuyita mu bubaka buno, ne ndaba engeri abantu ba Katonda gye baabugulira obumanyirivu bwabwe mu bbeeyi ennyingi. Baabufunye okuyita mu nnaku nnyingi n’olutalo oluzito ennyo. Emitendera gimu ku gimu Katonda yabatambuliza, okutuusa lw’abateeka ku pulaatifoomu ey’amaanyi etayinza kusitulwa. Awo ne ndaba abantu, bwe baasembeera pulaatifoomu, nga tebannalinnyaako ne batandika okukebejja omusingi gwayo. Abamu ne basanyuka ne balinnyaako amangu ddala. Abalala ne batandika okuzuula ensobi mu nteekawo y’omusingi gwa pulaatifoomu. Baayagala wabeewo okutereeza, ne bagamba nti bwe kityo pulaatifoomu yandibadde ntuukirivu nnyo, n’abantu ne basanyuka okusinga. Abamu ne bava ku pulaatifoomu ne bagikebejja, ne bagisangaamu ensobi, ne bategeeza nti yateekeddwa bubi. Nnalaba nti abaasinga obungi baali bayimiridde buggumu ku pulaatifoomu, ne bagumya ne balabula abaalivuddemu okuleka okwemulugunya, kubanga Katonda ye Muzimbi Omukulu, era baali balwana naye. Ne bajjukira ne babala ebikolwa eby’ewuunyisa bya Katonda ebyabaleetedde okutuuka ku pulaatifoomu ennywevu; era nga bakkaanya wamu, abaasinga bonna ne bayimusa amaaso gaabwe eri eggulu, ne mu ddoboozi eddene baagulumiza Katonda. Kino kyakosa emitima gy’abamu ku abo abaali beemulugunya ne bava ku pulaatifoomu, ne baddamu, nga balina obuwombeefu mu ngeri gye beeyisaamu, ne balinnyaako nate.
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way for Jesus’ coming. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the proclamation of his first advent placed them where they could not readily receive the strongest evidence of his being the Messiah. Satan led on those who rejected the message of John to go still further, to reject Jesus and crucify him. In doing this, they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly Sanctuary. The rending of the vail of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered, and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly Sanctuary to the heavenly, where Jesus had entered by his own blood, and shed upon his disciples the benefits of his atonement. The Jews were left in complete deception and total darkness. They lost all the light they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. They could not be benefited by the mediation of Christ in the Holy place. The heavenly Sanctuary had taken the place of the earthly, yet they had no knowledge of the way to the heavenly.
Naatunulizibwa emabega eri okulangirira okw’okujja kwa Kristo okw’olubereberye. Yokaana yaatumibwa mu Mwoyo n’amaanyi ga Eriya okuteekateeka ekkubo ery’okujja kwa Yesu. Abo abagaana obujulirwa bwa Yokaana tebafuna kiganyulo mu njigiriza za Yesu. Okugaana kwabwe okulangirira okw’okujja kwe okw’olubereberye kwabateeka mu mbeera mwe batayinza mangu okufuna obukakafu obusinga amaanyi obulaga nti ye Masiya. Setaani yalobera abo abagaana obubaka bwa Yokaana okweyongera, ne bagaana Yesu ne bamubamba ku musaalaba. Mu kukikola, beeteka mu mbeera mwe batayinza okuweebwa omukisa ku lunaku lwa Pentekooti, ogwandibadde guyigiriza ekkubo eriyingira mu Weema entukuvu ey’eggulu. Okuyulibwa kw’ekitimba eky’omu yeekaalu kwalaga nti ebiweebwayo n’ebiragiro by’Abayudaaya tebyandikyalikkirizibwa. Ekiweebwayo Ekinene kyali kiweereddwayo, era nga kyakkiriziddwa, era Mwoyo Mutukuvu eyakkira ku lunaku lwa Pentekooti yatwala endowooza z’abayigirizwa okuva ku Kifo Ekitukuvu eky’ensi okutuuka ku eky’eggulu, mwe Yesu yayingira n’omusaayi gwe, n’abasaanirira emikisa egyava mu Weewayo we ogw’okununula. Abayudaaya baasigala mu bulimba obujjuvu ne mu kizikiza ekituukiridde. Baafiirwa omusana gwonna gwe bandibadde bafunye ku Nteekateeka y’Obulokozi, era ne bakyabeesiga mu biweebwayo n’ebiweeyo byabwe ebyatali na mugaso. Tebasobola kufunamu kiganyulo okuva mu kutabaganya kwa Kristo mu Kifo Ekitukuvu. Ekifo Ekitukuvu eky’eggulu kyali kisikidde ekya wansi, naye tebaamanyi kkubo erigenda eri Ekifo Ekitukuvu eky’eggulu.
“Many look with horror at the course the Jews pursued toward Jesus in rejecting and crucifying him. And as they read the history of his shameful abuse, they think they love Christ, and would not have denied him like Peter, or crucified him like the Jews. But God who has witnessed their professed sympathy for his Son, has proved them, and has brought to the test that love which they professed for Jesus.
Abangi batunuulira n’entiisa engeri Abayudaaya gye baakolerako Yesu mu okumugaana n’okumubamba ku musaalaba. Era bwe basoma ebyafaayo eby’okumunyooma ensonyi, balowooza nti baagala Kristo, era nti tebandimugaanye nga Peetero, oba okumubamba ku musaalaba nga Abayudaaya. Naye Katonda, eyalabye okusaasira kwe beeyita nga balina eri Omwana we, yabagezesezza, era n’ateeka mu kikebero okwagala kwe baayogerezanga nti balina eri Yesu.
“All heaven watched with the deepest interest the reception of the message. But many who profess to love Jesus, and who shed tears as they read the story of the cross, instead of receiving the message with gladness, are stirred, with anger, and deride the good news of Jesus’ coming, and declare it to be delusion. They would not fellowship those who loved his appearing, but hated them, and shut them out of the churches. Those who rejected the first message could not be benefited by the second, and were not benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the Most Holy place of the heavenly Sanctuary. And by rejecting the two former messages, they can see no light in the third angel’s message, which shows the way into the Most Holy place. I saw that the nominal churches, as the Jews crucified Jesus, had crucified these messages, and therefore they have no knowledge of the move made in heaven, or of the way into the Most Holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left, and Satan, pleased with the deception of the professed followers of Christ, fastens them in his snare, and assumes a religious character, and leads the minds of these professed Christians to himself, and works with his power, his signs and lying wonders. Some he deceives in one way and some in another. He has different delusions prepared to affect different minds. Some look with horror upon one deception, while they readily receive another. Satan deceives some with Spiritualism. He also comes as an angel of light, and spreads his influence over the land. I saw false reformations everywhere. The churches were elated, and considered that God was marvelously working for them, when it was another spirit. It will die away and leave the world and the church in a worse condition than before.
Eggulu lyonna lyalabirira n’obw’afaayo obusinga okwanirizibwa kw’obubaka. Naye bangi abalangirira nti baagala Yesu, era abasuula amaziga nga basoma ebyafaayo eby’omusalaba, mu kifo ky’okwaniriza obubaka n’essanyu, bawuubirwa obusungu, ne banyooma amawulire amalungi ag’okudda kwa Yesu, ne bagamba nti ky’okubuzabuza. Tebaayagala kusabana n’abo abaayagalanga okulabika kwe, naye ne babankyawa, ne babagobamu mu makanisa. Abo abagaanyi obubaka obwasooka tebaasobola kufuna mugaso ogw’obubaka obw’okubiri, era tebaafuna mugaso mu kukaaba wakati mu kiro, okwali kwa kubategekera okuyingira wamu ne Yesu mu kukkiriza mu Kifo Ekitukuvu Ennyo eky’Eweema Entukuvu ey’omu ggulu. Era olw’okugaana obubaka bwombi obwasooka, tebalaba kitangaala kyonna mu bubaka bw’omulayika ow’okusatu obulaga ekkubo eriyingira mu Kifo Ekitukuvu Ennyo. Nalaba nti amakanisa ag’ayitibwa mu linnya lyokka, nga Abayudaaya bwe baasalabiza Yesu, nabo baasalabiza buno bubaka; ky’ensonga lwaki tebalina kumanya ku kyakoleddwa mu ggulu, newaakubadde ekkubo eriyingira mu Kifo Ekitukuvu Ennyo, era tebasobola kufunibwaamu mugaso ku kusabirirako kwa Yesu eyo. Ng’Abayudaaya abaaleetanga ebiweebwayo ebyatalina mugaso, nabo baleeteraayo okusaba kwabwe okutalina mugaso mu kitundu Yesu kye yavaamu; Sitaani, ng’asanyuse olw’obulimba bw’abo abeeyita abagoberezi ba Kristo, abasiiba mu mutego gwe, n’eyambaza ekifaanaanyi eky’eddiini, n’akulembera emyoyo gy’abo abeeyita Bakristayo gy’ali ye, era n’akolera n’amaanyi ge, n’obubonero bwe, n’ebyamagero eby’obulimba. Abamu ababuza mu ngeri emu, n’abalala mu ndala. Alina eby’obulimba eby’enjawulo bye yeetegekedde okulumba emyoyo egy’enjawulo. Abamu balaba nga bitya obulimba obumu, naye ne bakkiriza mangu obulala. Sitaani abuza abamu n’obw’emizimu. Era ajja ng’omulayika w’ekitangaala, n’asasaanya obuyinza bwe mu nsi. Nalaba enkyukakyuka z’okutereeza ez’obulimba wonna wonna. Amakanisa ne basanyuka nnyo, ne balowooza nti Katonda mu ngeri ey’amagero abakolera, ate nga omwoyo omulala. Kino kikendeera ne kiggwaawo, ne kireka ensi n’ekkanisa mu mbeera embi okusinga nga bwe byali edda.
“I saw that God had honest children among the nominal Adventists, and the fallen churches, and ministers and people will yet be called out from these churches, before the plagues shall be poured out, and they will gladly embrace the truth. Satan knows this, and before the loud cry of the third angel, raises an excitement in these religious bodies, that those who have rejected the truth may think God is with them. He hopes to deceive the honest, and lead them to think that God is still working for the churches. But the light will shine, and every one of the honest ones will leave the fallen churches, and take their stand with the remnant.” Spiritual Gifts, volume 1, 151–172.
Nalaba nti Katonda alina abaana ab’eesigwa mu Badiventisti ba linnya lyokka, ne mu makanisa agagudde; era abasumba n’abantu baliyitibwa okuva mu makanisa gano nga tebunnayiikibwa ebibonoobono, era bajja okwaniriza amazima nga basanyufu. Sitaani amanyi kino, era nga tekinaba kubeerawo eddoboozi eddene ly’amalayika ow’okusatu, ayimusa okusuusukiramu mu bibinja bino eby’eddiini, okuleetera abo abaganye amazima balowooze nti Katonda ali nabo. Asuubira okulimba ab’eesigwa, n’abatwala balowooze nti Katonda akyalikolera amakanisa. Naye omusana gulimurika, era buli omu ku abo ab’eesigwa aliva mu makanisa agagudde, ne yeeyimiriza wamu n’abasigalawo. Spiritual Gifts, omuzingo 1, 151-172.
This passage has so many important truths, but I am using the passage to isolate some characteristics of the messages of Millerite history, in order to understand how those typify our history. All three of the angels of Revelation fourteen have a message in their hands. The second and third angel are identified as having a “parchment,” with them as they descend with their message. Each angel represents a message, and the arrival of each message causes an effect.
Ekitundu kino kirimu amazima ag’omugaso nnyo, naye nkozesa ekitundu kino okulondoola ebikwata ku butonde bw’obubaka obw’ebyafaayo by’Abamillerite, okusobola okutegeera engeri ebyo gye byefaananyiriza ku byafaayo byaffe. Bamalayika bonna abasatu ab’Okubikkulirwa ekkumi n’ena balina obubaka mu mikono gyabwe. Malaika ow’okubiri n’ow’okusatu bategeerekeka nga balina "omuzingo gw’ekiwandiiko" nga gubeera nabo bwebaserengeta nga baleeta obubaka bwabwe. Malaika buli omu ayimirira obubaka, era okutuuka kw’obubaka buli kwo kuleeta ekivuddemu.
We will continue this subject in the next article.
Tujja kugenda mu maaso n'ensonga eno mu kiwandiiko ekiddako.