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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Twelve

Ekitabo kya Yoweeri ne Ekkanisa y'Abadiventisiti ab'Olunaku olw'omusanvu ey'e Laodikiya - Ennamba kkumi n'ebiri

Number Twelve

Ennamba kkumi na bbiri

Author

Jeff Pippenger

Published

December 17, 2025

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My desire is to set forth the prophetic testimony of Joel in such a fashion that Joel’s testimony can be recognized in what Peter was saying and doing at Pentecost. I am certain the Bible is clear about what Peter was doing and saying at Pentecost, but I am seeking to understand what Peter was prophetically typifying in the history of the latter rain, when he placed the message of Pentecost in the terms of a fulfillment of the book of Joel.

Ekigendererwa kyange kwe kulambulula obujulizi obw’obunnabbi bwa Yoweeri mu ngeri nti obujulizi bwa Yoweeri busobole okulabikira mu bye Peetero yayogera era yakola ku Lunaku lwa Pentekooti. Ndi mukakafu nti Bayibuli erambulukufu ku bye Peetero yakola era yayogera ku Lunaku lwa Pentekooti, naye ndi mu kunoonya okutegeera kye Peetero yalaga mu kifaananyi ky’obunnabbi mu byafaayo by’enkuba ey’enkomerero, bwe yategeeza obubaka bwa Pentekooti nga butuukiriza ebyawandiikibwa mu kitabo kya Yoweeri.

Peter is a symbol of the remnant people of God, and is not only illustrated at Pentecost, but also at Caesarea Philippi in Matthew 16. Caesarea Philippi is located in verses thirteen through fifteen of Daniel eleven, three verses which set forth a battle that was first fulfilled during the historical period when Caesarea Philippi was named Panium. Verses thirteen through fifteen precede verse sixteen, which identifies the Sunday law in the United States. Verse ten identifies the collapse of the Soviet Union in 1989. Verses ten to sixteen of Daniel eleven represent 1989 unto the Sunday law, and that period is the “hidden history” of verse forty of the same chapter.

Petro ye kabonero k’abasigalira ddala ba Katonda, era kino tekirabikira ku Pentekooti yokka, wabula ne ku Kayisaliya Firipi mu Matayo 16. Kayisaliya Firipi kyogerwako mu Danyeri essuula 11, olunyiriri 13 okutuuka ku 15, olwo olulaga olutalo olwasookera ddala okutuukirizibwa mu kiseera eky’ebyafaayo nga Kayisaliya Firipi yatuumibwanga Panium. Olunyiriri 13 okutuuka ku 15 gasooka olunyiriri 16, olulambulula etteeka lya Sande mu Amerika. Olunyiriri 10 lulaga okugwa kwa Soviet Union mu 1989. Olunyiriri 10 okutuuka ku 16 mu Danyeri essuula 11 gakiikirira 1989 okutuuka ku tteeka lya Sande, era ekiseera ekyo kye "ebyafaayo ebisikiddwa" eby’olunyiriri 40 mu ssuula y’emu.

## The Hidden History in BOLDFACE

Ebyafaayo ebikwekeddwa mu BOLDFACE

## 1798

1798

> And at the time of the end shall the king of the south push at him:

> Era mu kiseera ky'enkomerero kabaka w'amaserengeta alimusindika:

## 1989

1989

> But his sons shall be stirred up, and shall assemble a multitude of great forces: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress.

> Naye batabani be balizuukuka, era balikuŋŋaanya ekibiina ky’amagye amanene nnyo; era kabaka ow’ebukiikakkono alijja okumulumba ng’omuyaga ogw’amaanyi, n’amagaali, n’abeebagazi b’embalaasi, n’ebyombo bingi; era alyingira mu nsi nnyingi, n’asasaana n’ayita. Ate omu alijja ddala, n’asasaana, n’ayitamu; olwo alikomawo, n’azuukuke okutuusa ku kigo kye.

## 2014 the battle of Raphia

2014 olutalo lw’e Raphia

> And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. And when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down many ten thousands: but he shall not be strengthened by it.

> Era kabaka w’amaserengeta alijjula obusungu, n’avaayo alwane naye, ye kabaka w’amambuka; era oyo alikuŋŋaanya eggye eddene nnyo; naye eggye eryo lijja okuweebwa mu mukono gw’ekabaka w’amaserengeta. Era bwe kiba nga amaze okutwala eggye eryo, omutima gwe guligulumira; era alitta abantu emitwalo mingi; naye ekyo te kijja kumunyweza.

## The battle of Panium (Caesarea Philippi)

Olutalo lwa Panium (Caesarea Philippi)

> For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches.

> Kubanga kabaka ow’obukiikakkono anaddayo, n’aleeta ekibiina ekinene okusinga ekyasooka, era oluvannyuma lw’emyaka egimu ddala ajja n’eggye ddene n’obugagga bungi.

> And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall.

> Era mu biro ebyo bangi bajja okuyimuka okulwana n’kabaka w’amaserengeta; era n’abanyazi b’abantu bo bajja kweeyimusa okutuukiriza ekyolesebwa; naye bajja kugwa.

> So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand.

> Kale kabaka w’obukiikakkono alijja, n’ateeka obuzingiriza, n’atwala ebibuga ebiriko ebikomera eby’amaanyi; ate emikono gy’obukiikaddyo tegisobola kuyimirira, newaakubadde abantu be abalondebwa tebasobola kuyimirira; era tewaliba na maanyi g’okuyimirira.

## The Sunday law in the USA

Etteeka lya Ssande mu Amerika

> But he that cometh against him shall do according to his own will, and “none shall stand” before him: and “he shall stand” in the glorious land, which by his hand shall be consumed. 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. He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. Daniel 11:40, 10–16, 41, 42.

> Naye oyo ajja okumulwanyisa alikola nga bw’ayagala yennyini, era "tewali aliguma okumweyimiriza mu maaso ge": era "alinywera" mu nsi ey’ekitiibwa, egenda kunyikizibwa mu mukono gwe. Alingiriramu mu nsi ey’ekitiibwa, era amawanga mangi galawangulwa: naye bino bijja kuwona okuva mu mukono gwe, ddala Edomu, ne Mowaabu, n’omukulu w’abaana ba Amoni. Era aligolola omukono gwe ku mawanga: era ensi ya Misiri tegiwona. Danyeri 11:40, 10-16, 41, 42.

When Peter is prophetically at Caesarea Philippi (Panium), and Pentecost it is the time of the latter rain, which locates him in the ‘hidden history’ of verse forty. I intend to address the current Ukrainian War represented in verse eleven of chapter eleven and the coming war of Panium of verses thirteen to fifteen that leads to the Third World War which are the external events between 1989 and the Sunday law, but we are currently identifying the history of the third angel from October 22, 1844 unto the formation of a legal church in 1863.

Bwe kiba nti Peetero mu ngeri y’obunnabbi ali e Kayisaliya Firipi (Panium), ate Pentekooti kye kiseera ky’enkuba ey’oluvannyuma, ekimuteeka mu ‘byafaayo ebikwekeddwa’ eby’olunyiriri amakumi ana. Ntegeka okukwata ku ntalo ya Yukurayini eriwo kaakano eriragiddwa mu olunyiriri 11 olw’omutwe 11, n’entaalo ejja ey’e Panium eriragiddwa mu olunyiriri 13 okutuuka ku 15 egitwala ku Ntalo y’ensi yonna ey’okusatu; era ebyo bye bintu eby’ebweru ebiri wakati w’omwaka gwa 1989 n’etteeka lya Sande, naye kaakano tuli mu kulambulula ebyafaayo bya Malaika ow’okusatu okuva nga 22 Okitobba 1844 okutuuka ku kuteekebwawo kw’ekkanisa mu mateeka mu 1863.

The line illustrates the arrival of the third angel on 9/11 (1844) unto the Sunday law (1863). The Sunday law was typified by the Emancipation Proclamation announcing freedom, thus typifying the Sunday law where freedom is removed. Freedom proclaimed by the first Republican president, typifying the freedom removed by the last Republican president—who is prophetically destined to become a dictator at the Sunday law.

Olunyiriri luno lulaga okujja kwa Malayika ow’okusatu ku 9/11 (1844) okutuuka ku tteeka lya Ssande (1863). Etteeka lya Ssande lyafaananyizibwa mu kulangirirwa okuggibwako obuddu okwaalangirira eddembe, era bwe kityo nga kiraga nti mu tteeka lya Ssande eddembe lijja kuggibwamu. Okulangirirwa kw’eddembe okwakoleddwa Pulezidenti omusooka ow’ekibiina kya Republican, kufaananyiza okuggibwamu kw’eddembe okugenda okukolebwa Pulezidenti asembayo ow’ekibiina kya Republican — oyo, mu bubaka bw’obunnabbi, alagiddwa okufuuka mufuzi w’obukambwe ku tteeka lya Ssande.

> “When our nation shall so abjure the principles of its government as to enact a Sunday law, Protestantism will in this act join hands with popery; it will be nothing else than giving life to the tyranny which has long been eagerly watching its opportunity to spring again into active despotism.” Testimonies, volume 5, 711.

> Bwe kinaaba kityo nga eggwanga lyaffe lifudde okwegaana nnyo emisingi egy’obufuzi bwaalyo okutuusa ne liteeka mu mateeka etteeka lya Sande, obuProtesitanti mu kikolwa kino bujja okugatta engalo n’obupapa; era kikolwa kino kijja kuba si kirala wabula okuwa obulamu obufuzi obw’ekikambwe obwabadde okumala ebbanga nga bulindirira n’obwegayirizi omukisa gwabwo okuddayo nate mu bufuzi obukambwe obukola. Obujulizi, voliyumu 5, 711.

742 BC was the alpha history that began the time prophecies of Isaiah seven verse eight, that reached the omega fulfillment in 1863. In 742 Ahaz, king of the southern kingdom of Judah was entering a Civil War against the ten northern tribes who made up the northern kingdom. The history of 742 BC was illustrated in Judah, the literal glorious land of Scriptures, that was populated by literal Jews and represented in the passage by the wicked and foolish king Ahaz—thus typifying the omega history of 1863. The omega history of 1863 is fulfilled within the period the United States reigns as the earth beast, the sixth kingdom of Bible prophecy. The United States is the spiritual glorious land, made up of Protestant Christianity who are biblically spiritual Jews. The Civil War between north and south in 742 BC at the alpha history illustrated the Civil War between north and south in the omega history of 1863. Together those two witnesses illustrate the external history leading up to the Sunday law where the spiritual glorious land will once again be divided into two classes.

Mu mwaka gwa 742 BC kwatandikira ebyafaayo bya alpha ebyaleeta obunnabbi bw’ebiseera obuli mu Isaaya 7:8, ebyatuuka ku kutuukirizibwa kwa omega mu 1863. Mu 742, Ahazi, kabaka w’obwakabaka obw’amaserengeta bwa Yuda, yali yeeyingira entalo ey’omu nsi n’ebiika ekkumi eby’amambuka ebyakola obwakabaka obw’amambuka. Ebyafaayo ebyo eby’omwaka gwa 742 BC byaalabikira mu Yuda, ettaka erya ddala ery’ekitiibwa eryogerwako mu Byawandiikibwa, eririmu Abayudaaya aba ddala; era mu kyawandiiko kino byakiikirirwa kabaka mubi era atalina magezi, Ahazi, bityo ne bifuukirira ng’ekifaananyi ky’ebyafaayo bya omega eby’omwaka gwa 1863. Ebyafaayo bya omega eby’omwaka gwa 1863 bituukirizibwa mu kiseera United States efugira ng’ekisolo ekyava mu nsi, obwakabaka obw’omukaaga mu bunnabbi bwa Baibuli. United States ye ttaka ery’ekitiibwa ery’omwoyo, erigattiddwa Abakristaayo Abaprotestanti, abo Baibuli bebayita Bayudaaya b’omwoyo. Entalo ey’omu nsi wakati w’amambuka n’amaserengeta mu 742 BC mu byafaayo bya alpha yalaga entalo ey’omu nsi wakati w’amambuka n’amaserengeta mu byafaayo bya omega eby’omwaka gwa 1863. Awamu, abajulizi abo ababiri balaga ebyafaayo eby’ebweru ebireeta okutuuka ku tteeka lya Sande, we ettaka ery’ekitiibwa ery’omwoyo lijja okuddamu okugabanyizibwamu ebika bibiri.

In 742 BC, the northern power represented an alliance between Israel’s ten northern tribes and Syria, thus typifying an alliance with an outside power, as was fulfilled when the support of the pro-slavery papacy was given to the pro-slavery southern states in the Civil War. The outside ally of Syria in 742 BC, and the outside ally of the papacy in the Civil War, identifies the alliance of the world-globalists with the globalist Democrats in their warfare against MAGA-ism, a warfare that began in 2015 when the fourth and richest president stood up, and in doing so stirred up the entire realm of Grecia according to Daniel eleven, verse two. That stirring is identifying the awakening of the heathen in the book of Joel. “Grecia” and “heathen” are symbols of the dragon power that leads the world to Armageddon in alliance with the beast and the false prophet.

Mu 742 BC, amaanyi ag’omu bukiikakkono gaalaga endagaano wakati w’ebika kkumi eby’omu bukiikakkono eby’Isirayiri ne Siriya, era ne kyalabisa endagaano n’amaanyi ag’ebweru, nga bwe kyatuukirira bwe bwewaayo obuwagizi bw’obwa Papa obwawagira obuddu eri bitundu by’amaserengeta ebyawagirira ddala obuddu mu Lutalo lw’eky’omunda. Omunna-mukago ow’ebweru owa Siriya mu 742 BC, n’omunna-mukago ow’ebweru owa bwa Papa mu Lutalo lw’eky’omunda, biraga endagaano y’abalwanirira okuggatta ensi yonna n’Abademokulati abalwanirira okuggatta ensi yonna mu lutalo lwabwe olw’okulwanyisa MAGA-ismu, olutalo olwatandika mu 2015 bwe yayimirira pulezidenti w’okuwa ena era asinze obugagga, era mu kukikola n’azuukusa obwakabaka bwonna bwa Grecia ng’okusinziira ku Danyeri 11:2. Okuzuukusa okwo kwe kulaga okuzuukuka kw’ab’amawanga mu kitabo kya Yoweeri. “Grecia” ne “heathen” bye bifaananyi by’obuyinza bw’eddiragoni obutwala ensi eya Amagedoni mu mukago ne ekisolo n’ennabbi w’obulimba.

In 2015 the heathen were awakened to the prophetic call to Joel’s valley of Jehosophat, that he also called the valley of judgment. In 2015 Donald Trump announced his presidential candidacy, thus stirring up the globalist empire represented as Grecia and the heathen began their march to Armageddon, and only one year after the beginning of the Ukrainian War in fulfillment of verse eleven of Daniel eleven.

Mu 2015, ab’amawanga baazukusibwa ku kuyita okw’obunnabbi okugenda mu kiwonvu kya Yekosafati ekyogerwako mu kitabo kya Yoweeri, kye yayitanga era ekiwonvu ky’okusala omusango. Mu 2015, Donald Trump yalangirira nti agenda okuvuganya ku bwapulezidenti, n’azukusa obwakabaka obw’ensi yonna obulagirirwa ng’Bugereeki; era ab’amawanga ne batandika omugendo gwabwe ogugenda e Amagedoni, nga wayiseemu omwaka gumu bokka okuva ku ntandikwa y’Olutalo lwa Yukureini, mu kutuukiriza olunyiriri olw’ekumi n’emu mu Danyeri essuula kkumi n’emu.

The civil wars of 742 BC and 1863 identify the history of the Sunday law, which marks the end of the sixth kingdom of Bible prophecy. That sixth kingdom began with the Revolutionary War, so the end of the sixth kingdom at the Sunday law identifies the repetition of the Revolutionary War, at the very time that the Civil War is taking place. The definition of and the labelling of either a Civil or Revolutionary war is based upon perspective. What the Democrats are now doing through lawfare, embezzlement, fraud, illegal immigration and propaganda they call a color-revolution, but those souls opposed to their globalist maneuvers consider the very same activities as the instigation of ‘civil’ unrest. Is Antifa a criminal or a hero?

Entalo z’awaka ez’omwaka gwa 742 BC n’ogwa 1863 zikulaga ebyafaayo by’etteeka lya Ssande, eriraga okukomekkereza kw’obwakabaka obw’omukaaga mu kulaguza kwa Bayibuli. Obwakabaka obwo obw’omukaaga bwatandika n’Entalo ey’enkyukakyuka; kale okukoma kw’obwo ku tteeka lya Ssande kulaga okuddamu kw’Entalo ey’enkyukakyuka, mu kiseera kye kimu ng’entalo z’awaka zibaawo. Okutegeera n’okuteekako erinnya nti entalo z’awaka oba entalo z’enkyukakyuka kisinziira ku ndabirwamu. Kye bakola kati Abademokulaati okuyita mu lawfare, okulya ensimbi, obulimba, okuyingira mu ggwanga mu butali bwa mateeka ne propaganda bakiyita color-revolution, naye abo abawakanya enkwe zaabwe ez’obugolobali babiraba ng’ebikolwa bimu eby’okutandikawo ‘obutabanguko bw’awaka’. Antifa mumenyi w’amateeka oba muzira?

The two historical wars represent a single divisive war that takes place in the history of the last Republican president. As with the first Republican president the warfare will be won by the last Republican president, who was also typified by the first President, who was also the victor of the Revolutionary War. The MAGA revolution, according to the Democrats, is producing the current ‘civil unrest.’ Depending on your personal political persuasion, the current war is either a revolutionary war or a civil war. Prophetically it is both.

Entalo ebbiri ez’ebyafaayo zikiikirira entalo emu eyawukanyizza abantu ennyo eyabaddewo mu byafaayo bya Pulezidenti wa Republican asembayo. Nga bwe kyali ku Pulezidenti wa Republican ow’olubereberye, olutalo luno lujja kuwangulwa Pulezidenti wa Republican asembayo, era ono yafaananyizibwa ne Pulezidenti w’eggwanga ow’olubereberye, eyali era muwangizi w’Entalo ey’Enkyukakyuka. Enkyukakyuka ya MAGA, nga Democrats bwe bagamba, ye ereeta obutabanguko mu ggwanga obuliwo kaakano. Okusinziira ku ky’okukkiriza kyo mu byobufuzi, olutalo oluliwo kaakano oba lw’enkyukakyuka oba lw’omu munda. Mu by’obunnabbi, byombi bituufu.

1863 represents the Sunday law and so does 1844, when the third angel arrived with the message of the Sunday law. The period of 1844 unto 1863 bears the signature of the Sunday law from beginning to end. In 1846 the marriage of the Whites, the observance of Sabbath and the name change from Harmen to White marked that the marriage that was entered into on October 22, 1844 had been consummated, and that consummation marked the beginning of the testing process of the third angel, just as the three-fold Sabbath test of manna marked the beginning of ten tests following the baptism of the Red Sea.

1863 kiyimirira etteeka lya Ssande, era ne 1844 bwe kityo, kubanga mu mwaka ogwo malaika ow’okusatu yajja n’obubaka bw’etteeka lya Ssande. Ekiseera okuva mu 1844 okutuuka mu 1863 kiryambadde akabonero k’etteeka lya Ssande okuva ku ntandikwa okutuuka ku nkomerero. Mu 1846, obufumbo bwa ba White, okukuuma Ssabbiiti, n’okukyusibwa kw’erinnya okuva ku Harmen okufuuka White byaalaga nti obufumbo obwaayingirwamu nga October 22, 1844 bwali bumaze okutuukirizibwa; era okutuukirizibwa okwo kwaalaga entandikwa y’enkola y’okukemebwa ey’obubaka bwa malaika ow’okusatu, nga bwe kyali nti ekigezo kya Ssabbiiti eky’emmana eky’emirundi esatu kyayimirira ng’akalaga entandikwa y’ebigezo kkumi ebyagoberera okubatizibwa mu Nnyanja Emyufu.

The manna was the first test and represented the tenth test at Kadesh for both represent the third angel’s message and therefore the Sunday law.

Mana kyali ekigezo ekisooka era kyakiikirira ekigezo eky’ekkumi e Kadesi, kubanga byombi bikiikirira obubaka bw’omulayika ow’okusatu, era olw’ekyo ne bikiikirira n’etteeka lya Sande.

> “Every week during their long sojourn in the wilderness the Israelites witnessed a threefold miracle, designed to impress their minds with the sacredness of the Sabbath: a double quantity of manna fell on the sixth day, none on the seventh, and the portion needed for the Sabbath was preserved sweet and pure, when if any were kept over at any other time it became unfit for use.” Patriarchs and Prophets, 296.

> Buli wiiki mu bbanga eddene lye baamala mu ddungu, Abaisiraeri baalabanga ebyamagero bisatu ebyategekebwa okubanyweza mu bwongo bwabwe ku butukuvu bwa Ssabbiiti: ku lunaku olw’omukaaga manna yagwa mu bungi emirundi ebiri, tewali kyagwa ku lunaku olw’omusanvu, era omugabo ogw’etaagibwa ku Ssabbiiti gwakuumibwa nga mulungi era omulongoofu; naye bwe baakiterekayo ku biseera ebirala byonna, kyeyonoona ne kifuuka tekisoboka kukozesebwa. Bajjajja n’Abannabbi, 296.

The first of ten tests was the “manna” test representing the threefold message of the three angels of Revelation fourteen. As with the manna, the angels represent the threefold warning against worship upon the first day of the week. The threefold manna miracle was “designed to impress their minds with the sacredness of the Sabbath,” which is of course the design of the third angel. The first of the three miracles represented by the manna, involved “eating” the heavenly bread, and “eating” is an alpha symbol of the latter rain period. The second miracle, represents the second angel’s message where inspiration “doubles” words and phrases to mark the period represented by Babylon’s two falls, for Babylon is fallen, is fallen. The second miracle was the “doubling” of the amount of manna on the sixth day. The third miracle was the preservation of the bread of the seventh-day Sabbath.

Ekisooka ku bigezo kkumi kyali kigezo ky’emmana ekyakiikirira obubaka obusatu bw’abamalayika basatu ab’Okubikkulirwa 14. Nga bwe kiri ne emmana, abamalayika baakiikirira obulabula obusatu obw’okugaana okusinza ku lunaku olusooka lwa wiiki. Ebyamagero ebisatu eby’emmana byateekebwawo ‘okussa mu mitima gyabwe obutukuvu bwa Ssabbiiti,’ era nga bwe kiri ddala, ekyo kye kigendererwa ky’obubaka bwa malayika ow’okusatu. Ekisooka ku byamagero ebyo, kyabadde ‘okulya’ omugaati ogw’omu ggulu, era ‘okulya’ kye kabonero ka ‘alpha’ ak’ekiseera ky’enkuba ey’enkomerero. Ekyamagero eky’okubiri kiyimirira obubaka bwa malayika ow’okubiri, awali okutegeezebwa kw’Omwoyo ‘kukubira ebigambo n’ebigambo ebigattiddwaamu emirundi ebiri’ okumaka ekiseera ekiyimirirwa mu kugwa kwa Babuloni emirundi ebiri; kubanga, ‘Babuloni agudde, agudde.’ Ekyamagero eky’okubiri kyali ‘okukubirwa emirundi ebiri’ kw’omuwendo gw’emmana ku lunaku olw’omukaaga. Ekyamagero eky’okusatu kyali okukuumibwa kw’omugaati ogwa Ssabbiiti ey’olunaku olw’omusanvu.

As a type of the three angels, the manna is the first angel, and therefore must contain the entire story, which in Revelation fourteen is the story of all three angels. The first angel is a fractal of all three angels’ messages. A fractal is a complex geometric shape that can be split into parts, each of which is a reduced-size copy of the whole. This property is called self-similarity. Fractals often have intricate detail no matter how much you zoom in. Fractals occur in mathematics, biology, physics, geology, chemistry, astronomy, engineering and many other fields of understanding.

Nga ekifaananyi ky’abamalayika abasatu, emanna ye malayika asooka; n’olwekyo erimu emboozi yonna, nga mu Kubikkulirwa 14 emboozi eyo ye ya bamalayika bonna abasatu. Malayika asooka ye fractal ey’obubaka bw’abamalayika bonna abasatu. Fractal kye kifaananyi kya jeometrika ekizibu ekisobola okugabwangamu ebitundu, nga buli kitundu kiri nga kopi entono ey’ekyona kyonna. Obusobozi buno buyitibwa okwefaananyiriza. Fractal emirundi mingi ziba zirimu obulambulukufu obuzibu, newankubadde nga weeyongera okukulizaamu. Fractal zisangibwa mu ebyibalo, bayoloji, fizika, gyoloji, kemisiti, asturonoomi, mu by’enjiniya, ne mu bitundu ebirala bingi eby’okutegeera.

The “three-step structure” of the three angels in Revelation chapter fourteen is represented in the message of the first angel, thus making the first angel a “fractal” of the three angels. The first three chapters of the book of Daniel represent the first, second and third angels’ messages respectively, and Daniel chapter one contains the same “three-step structure” represented in the three chapters, and as in the three angels in relation to the first angel.

"Ensengeka ey’amaddaala asatu" ey’abamalayika basatu mu Okubikkulirwa essuula kkumi nnya erabikira mu bubaka bw’omumalayika ow’olubereberye, era bwe kityo ne kifuula omumalayika ow’olubereberye "fractal" w’abamalayika basatu. Ensuula essatu ezasooka ez’ekitabo kya Danyeri ziraga obubaka bw’omumalayika ow’olubereberye, ow’okubiri n’ow’okusatu nga buli emu egoberera olunyiriri; era Danyeri essuula esooka erimu "ensengeka ey’amaddaala asatu" eyo yennyini nga bwe erabikira mu n’ensuula ezo essatu, era nga bwe kiri ku bamalayika basatu mu nkwatagana yaabwe n’omumalayika ow’olubereberye.

The threefold miracle of the manna was to be eaten and Daniel chapter one is about eating. Daniel passed the diet test by choosing pulse over the diet of Babylon. He was then tested for his appearance and his appearance produced a separation between his countenance and the countenance of those who ate Babylon’s food. The second angel’s message is the call to separate from Babylon during a separation history where two classes are developed and then manifested. That second test for Daniel led to the third test of Nebuchadnezzar, which was the third test in chapter one and typified the golden image test of chapter three, which Sister White repeatedly identifies as the Sunday law, which is the third angel’s message. Daniel chapter one is a fractal of the first three chapters of Daniel and those three chapters represent the three angels of Revelation fourteen, of which the first angel and chapter one of Daniel are both fractals of all three angels and all three chapters.

Eky’amagero ekisatu eky’omanna kyali kya kuliyibwa, era essuula esooka eya Danyeri eyogera ku kulya. Danyeri yayitamu ekigezo ky’emmere ng’alonda enva okusinga enkola y’emmere eya Babulooni. Oluvannyuma n’agezebwa ku ndabika ye, era endabika ye ne yaleeta okwewaŋŋamu wakati w’endabika ye n’endabika y’abo abaalya emmere ya Babulooni. Obubaka bw’omulayika ow’okubiri kwe kuyita okwewaŋŋamu okuva e Babulooni mu byafaayo eby’okwewaŋŋamu, mwe wazimbibwa ebika bibiri ne bulyoka byolesebwa. Ekigezo ekyo eky’okubiri eri Danyeri ne kimutwala ku kigezo eky’okusatu kya Nebukadduneeza, ekyali kigezo eky’okusatu mu essuula esooka, era ne kyafaananyiriza ekigezo ky’ekifaananyi ekya zaabu eky’omu essuula ey’okusatu, kye Ssenga White emirundi mingi agitegeeza nti kye tteeka lya Sande, era nga kye Obubaka bw’omulayika ow’okusatu. Essuula esooka eya Danyeri kye kifaananyi ky’ensuula ssatu ezisooka eza Danyeri, ate ne ensuula ezo ssatu ziyimirira balayika basatu b’Okubikkulirwa essuula kkumi nnya, nga omulayika asooka n’essuula esooka eya Danyeri byombi bifaananyi ebyo byonna ebya balayika basatu n’ensuula zino essatu.

> “Every week during their long sojourn in the wilderness the Israelites witnessed a threefold miracle, designed to impress their minds with the sacredness of the Sabbath: a double quantity of manna fell on the sixth day, none on the seventh, and the portion needed for the Sabbath was preserved sweet and pure, when if any were kept over at any other time it became unfit for use.

> Buli wiiki mu bbanga eddene lye baamala mu ddungu, Abaisiraeri baalaba ebyamagero bisatu ebyategekebwa okubanywezamu mu birowoozo obutukuvu bwa Ssabbiiti: ku lunaku olw’omukaaga emmana yajjanga nnyingi emirundi ebiri okusinga engeri gye yabangamu buli lunaku; ku lunaku olw’omusanvu tewaajjanga n’akamu; era omugabo ogw’etaagibwa ku Ssabbiiti gwakuumibwanga guwooma era mulongoofu, ate bwe baakirekanga mu biseera ebirala ne kyononoka ne kifuuka nga tekisaanira kukozesebwa.

> “In the circumstances connected with the giving of the manna, we have conclusive evidence that the Sabbath was not instituted, as many claim, when the law was given at Sinai. Before the Israelites came to Sinai they understood the Sabbath to be obligatory upon them. In being obliged to gather every Friday a double portion of manna in preparation for the Sabbath, when none would fall, the sacred nature of the day of rest was continually impressed upon them. And when some of the people went out on the Sabbath to gather manna, the Lord asked, ‘How long refuse ye to keep My commandments and My laws?’” Patriarchs and Prophets, 296.

> Mu mbeera ezikwatagana n’okuweebwa kw’emmana, tulina obujulizi obukakasa ddala nti Ssabbiiti teyateekebwawo, nga bangi bwe bagamba, mu kiseera amateeka lwe gawa ku lusozi Sinai. Nga tebannatuuka ku Sinai, Abaisiraeri baategeera nti okukwata Ssabbiiti kyabaggwanira. Olw’okuba nga baalagirwa okuŋŋaanya buli Olw’okutaano omugabo ogw’obubiri gw’emmana okutegekera Ssabbiiti, nga tewaagwanga mmanna ku lunaku olwo, obutukuvu bw’olunaku olw’okuwummula bwakakasibwanga mu mitima gyabwe bulijjo. Era bwe waliwo abamu ku bantu abaavaayo ku Ssabbiiti okuŋŋaanya emmana, Mukama n’abuuza nti, ‘Munaamalirawo ddi okugaana okukuuma ebiragiro byange n’amateeka gange?’ Bajjajja n’Abannabbi, 296.

Gathering and eating the manna, is typifying John in chapter ten of Revelation taking (gathering) the little book out of the angel’s hand and then eating it.

Okukuŋaanya n’okulya mana, kulaga ekifaananyi kya Yokaana mu ssuula ey’ekkumi ey’Okubikkulirwa ng’akiggya (ng’akikuŋaanya) ekitabo ekitono mu mukono gw’omalayika, n’oluvannyuma n’akirya.

> And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. Revelation 10:9.

> Ne ngenda eri malayika, ne mmugamba nti, Mpayo akatabo. N’angamba nti, Kwata akatabo olye ddala; kale kalikulumya olubuto lwo, naye mu kamwa ko kaliba kiwooma ng’omubisi gw’enjuki. Okubikkulirwa 10:9.

John first had to go to the angel and ask, then he had to “take” the little book, and then he had to “eat” it. John is representing the three steps of the first angel by going to and asking the angel, followed by the second step of taking and the third of eating. Gathering and or eating, is the first of the three tests of the manna, but it contains a fractal of all three manna tests. Gathering and eating the manna, is typifying Jeremiah.

Okusooka, Yokaana yalina okugenda eri malayika n’amusaba; oluvannyuma yalina “okutwala” akatabo akatono, era oluvannyuma yalina “okulya” ako. Yokaana akiikirira emitendera esatu egy’omalayika asooka ng’agenda eri malayika n’amusaba (omutendera ogusooka), ne gugobererwa omutendera ogw’okubiri ogw’okutwala, n’oluvannyuma ogw’okusatu ogw’okulya. Okukuŋŋaanya oba okulya kwe kigezo kisooka mu bigezo bisatu eby’amana, naye kirimu “fractal” y’ebigezo byonna bisatu eby’amana. Okukuŋŋaanya n’okulya mana, kifaananyiriza Yeremiya.

> Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. Jeremiah 15:16.

> Ebigambo byo byazuulibwa, ne mbirya; era ekigambo kyo kyafuuka essanyu n’okujaguza kw’omutima gwange; kubanga nnyitibwa mu linnya lyo, Ai Mukama Katonda w’amaggye. Yeremiya 15:16.

His “words were found” by Jeremiah seeking and then asking for the little book. His word was found when the manna was gathered. Gathering and eating the manna, is typifying Ezekiel who ate the book given to him and in doing so identifies that to refuse to eat the book was to be as the rebellious house.

‘Ebigambo bye byazuulibwa’ Yeremiya bwe yanoonya era oluvannyuma n’asaba akatabo akatono. Ekigambo kye kyazuulibwa nga bakuŋaanya omunna. Okukuŋaanya n’okulya omunna kulaga ekifaananyi kya Ezekyeri eyalya ekitabo kye yaweebwa, era mu kukikola kyategeeza nti okugaana okulya ekitabo kwe kufaanana ennyumba eyajeemu.

> But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel.

> Naye ggwe, mwana w’omuntu, wuliriza kye nkugamba; tojeeme ng’ennyumba eyo ejjeemu: ggulawo akamwa kwo, olye kye nkukuwa. Ate bwe nnatunuulira, laba, omukono ne gutumibwa gye ndi; era, laba, muwo mwalimu omuzingo gw’ekitabo; omukono ne gugolola omuzingo mu maaso gange; era gwali guwandiikiddwa munda n’ebweru: era muwo mwawandiikiddwa obukaaba, n’okukungubaga, n’obulabe. Era n’aŋŋamba nti, Mwana w’omuntu, lya kyo ky’osanga; lya omuzingo guno, olyoke ogende oyogere eri ennyumba ya Isirayiri.

> So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. Ezekiel 2:8–3:3.

> Bwe ntyo ne nggulawo akamwa kange, n’annalisa omuzingo ogwo. Era n’aŋŋamba nti, Omwana w’omuntu, lya okutuukiriza olubuto lwo, era ojjuze ebyenda byo n’omuzingo guno gwe nkuwa. Awo ne ngirya; era yali mu kamwa kange ng’enjuki olw’obuwoomo. Ezekyeri 2:8-3:3.

If Ezekiel refused to eat the little book he would be in the rebellious house, and the “roll” of the “book” he was to eat was represented as “lamentations, and mourning, and woe,” representing a threefold message in the last days. The threefold message of the last days is the three angels messages of Revelation fourteen, and the context which Ezekiel presents those three messages, is the context of Islam and the third woe. The three messages possess an alpha and an omega, and the third is “woe,” a primary symbol of Islam, so the alpha must agree with the omega, therefore the “lamentations” represent the lamentations that began at 9/11 with the arrival of the seventh trumpet and third woe which would progressively escalate on into the seven last plagues. At the Sunday law “earthquake” of Revelation eleven, the third woe cometh quickly, and inspiration informs us that the unrighteous decree of Isaiah ten is that Sunday law. The verse begins by stating “woe” upon those who make unrighteous decrees.

Singa Ezeekyeri yagaana okulya ekitabo ekitono, yandibadde mu nnyumba eya bajeemu; era “omuzingo” gw’“ekitabo” gw’alina okulya gwalabikibwa nga “okukaaba, n’okulirira, n’akabi,” nga gulaga obubaka obusatu mu nnaku ez’enkomerero. Obubaka obusatu obw’ennaku ez’enkomerero bwe bwebwa bamalayika abasatu mu Okubikkulirwa essuula 14, era mu mbeera Ezeekyeri gy’abuweereza, waliwo Obusiraamu n’akabi akasatu. Obubaka busatu bulina Alufa ne Omega, era obw’okusatu bwe “kabi,” akabonero ak’enkalakkalira ak’Obusiraamu; ky’ova olaba Alufa erina okukwatagana ne Omega; n’olwekyo “okukaaba” kulaga okukaba okw’atandika ku 9/11 nga wabaawo okutuuka kw’ekkondeere ey’omusanvu n’akabi akasatu, ne kweyongera okweyongereza okutuuka ku bibonerezo omusanvu eby’enkomerero. Mu “kikankano” kya tteeka lya Ssande ekyogerwako mu Okubikkulirwa essuula 11, akabi akasatu kajja mangu, era okutegeezebwa kututegeeza nti etteeka eritali ly’obutuukirivu eryo mu Isaaya 10 lye tteeka lya Ssande. Olunyiriri lwo lutandikira n’okwogerera “kabi” eri abo abateeka etteeka eritali ly’obutuukirivu.

Eating the manna was the first of three tests, the second was the “doubling” on the preparation day. And what were the preparing for? They were preparing for the Sabbath test, which is the third angel’s message.

Okulya mana kyali ekya ssooka ku bigezo bisatu, eky’okubiri kyali ‘okukung’aanya emirundi ebiri’ ku lunaku lw’okutegeka. Era baali baategekera ki? Baali baategekera ekigezo ky’Essabbiiti, ekyo kye obubaka bw’omulayika ow’okusatu.

That threefold miracle was also the first or alpha test of ten tests. God gave manna at the first step, then He gave a ‘double’ portion at the second step, but none at the third. The third test is different than the first two tests, for the third is the litmus test. Those three tests represent the alpha of a ten-step testing process that leads to the first Kadesh.

Eky'amagero ekyo ekisatu mu kimu kyali era ekigezo ekisooka, oba alpha, mu bigezo kkumi. Katonda yawa mana mu mutendera ogusooka, oluvannyuma mu mutendera ogw'okubiri n'awa omugabo ogw'emirundi ebiri, naye ku mutendera ogw'okusatu teyaawa kintu na kimu. Ekigezo eky'okusatu kyawukana ku bigezo ebibiri ebyasooka, kubanga eky'okusatu kye kigezo ekikakasa ddala. Ebigezo ebisatu ebyo biyimirira ng'alpha y'enteekateeka y'okukebera ey'emitendera kkumi egitwala ku Kadesi eyasooka.

If you search the various theologians, you will find many lists of the ten tests that reach their conclusion at the first Kadesh. Almost all of them include the Red Sea as one of the ten tests, some include historical waymarks before the Red Sea during the plagues. They are all wrong.

Bw’onnoonya mu bakugu abenjawulo mu by’eddiini, ojja kusanga enkalala nnyingi z’ebigezo ekkumi ezikomya ku nkomerero yaazo ku Kadesi eyasooka. Nnyingi ku zo ziteekamu Ennyanja Emyufu nga lumu ku bigezo ekkumi, ate ezimu ziteekamu n’obubonero obw’ebyafaayo obwaliwo nga tebannatuuka ku Nnyanja Emyufu mu makuba. Byo byonna si bituufu.

The first test is the manna. Paul identifies that the Red Sea crossing was baptism.

Ekigezo ekisooka kye mana. Pawulo agamba nti okuyita mu Nnyanja Emyufu kyali okubatizibwa.

> Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea. 1 Corinthians 10:1, 2.

> Era, ab’oluganda, saagala mmube nga temumanyi nti bajjajja baffe bonna baali wansi w’ekire, era bonna baayita mu nnyanja; era bonna baabatizibwa mu Musa mu kire ne mu nnyanja. 1 Abakkorinto 10:1, 2.

Moses typifies Jesus, and Jesus’ baptism identifies a testing process, threefold in nature, beginning with and emphasizing the test of appetite. The cross was typified by the Passover in Egypt. When they came out on the other side of the Red Sea, Christ was resurrected as the first fruit offering. When He came out of the watery grave at the hands of John the Baptist, Christ (the first fruit offering) began a forty-day testing process. After He was resurrected as typified by His baptism, there were forty days that Christ interacted with the disciples’ face to face. The testing process begins after the Red Sea crossing, as certainly as Christ was driven by the Spirit into the wilderness as soon as He came out of the water.

Musa afaananyiza Yesu, era okubatizibwa kwa Yesu kulaga enteekateeka y’okukemebwa, ey’emirundi esatu mu ngeri yaayo, etandikira era nga esimbira ku kukemebwa kw’ennonda y’emmere. Omusalaba yafaananyizibwa mu Paska e Misiri. Bwe baayita Ennyanja Emyufu ne batuuka ku ludda olulala, Kristo yalagibwa ng’azuukidde ng’omuwaayo gw’ebibala ebisooka. Bwe yava mu ntaana ey’amazzi mu mikono gya Yokaana Omubatiza, Kristo (omuwaayo gw’ebibala ebisooka) yatandika enteekateeka y’okukemebwa eya nnaku amakumi ana. Oluvannyuma lw’okuzuukira kwe nga bwe kwafaananyizibwa mu kubatizibwa kwe, waaliwo ennaku amakumi ana Kristo ze yakolagananga n’abayigirizwa mu maaso ne mu maaso. Enteekateeka y’okukemebwa etandika oluvannyuma lw’okuwunguka Ennyanja Emyufu, nga bwe kituufu nti Omwoyo yamusindika Kristo mu ddungu amangu ddala bwe yava mu mazzi.

The first test for Christ was appetite, for the Bread of Heaven took up His anointed work right where Adam had fallen. The first test after the Red Sea is the threefold manna test typifying the threefold test upon the Bread of Heaven. Christ’s testing began after He came out of the water, so the ten tests must also begin ‘after’ they came out of the water. Christ was then confronted with a threefold test, set within the context of appetite, as typified by the threefold test of the manna that began after the Spirit had driven ancient Israel out of Egypt and into the wilderness.

Okukemebwa okwasooka eri Kristo kwali ku nsonga y’okwegomba kw’emmere, kubanga Omugaati ogw’eggulu yatandika omulimu gwe ogw’okufukibwako amafuta mu kifo mwennyini Adamu gye yagwirira. Okukemebwa okwasooka oluvannyuma lw’Ennyanja Emyufu kwe kukemebwa kwa mana okw’emirundi esatu, okufaananyiza okukemebwa okw’emirundi esatu ku Mugaati ogw’eggulu. Okukemebwa kwa Kristo kwatandika nga amaze okuva mu mazzi, kale n’okukemebwa kkumi nago kiteekwa kutandika oluvannyuma lwe baava mu mazzi. Awo Kristo n’asisinkana okukemebwa okw’emirundi esatu, mu nsonga y’okwegomba kw’emmere, nga bwe kwafaananyizibwa mu kukemebwa kwa mana okw’emirundi esatu, okw’atandika oluvannyuma lw’Omwoyo okusindika Isirayiri ey’edda okuva e Misiri n’okubatwala mu ddungu.

The other lists that conjecture about what rebellions are represented by the ten tests that culminate at Kadesh identify Aaron’s golden calf rebellion as one of those ten tests, but they are wrong.

Amakalala amalala agateebereza ku ebikolwa eby’obujeemu ebyakiikirirwa mu bigezo ekkumi ebyamalirizibwa e Kadesi, galaga nti obujeemu bw’ennyana ya zaabu bwa Alooni bwe bumu ku bigezo ebyo ekkumi, naye si bituufu.

The provocation of the golden calf represents two tests. It is an essential element of the golden calf’s symbolism. The idolatry manifested when the people thought God would not see, was followed by the return of Moses. Then the people made a choice to remain idolaters in full view of God, as represented by Moses.

Okumusunguwaza kwa nnyana eya zaabu kuyimirira ebigezo bibiri. Kye kitundu ky’omugaso mu makulu g’ennyana eya zaabu. Okusinza ebifaananyi kwalabikira abantu bwe baalowooza nti Katonda tajja kulaba; oluvannyuma Musa n’akomawo. Awo abantu ne balonda okusigala basinza ebifaananyi mu maaso ga Katonda, nga amuyimirira Musa.

In the twofold escalating rebellion, we see a prophetic division in the tribes, when the tribe of Levi became exclusively assigned to the sanctuary work, for until that rebellion, the sanctuary work was to be accomplished by the firstborn of every tribe. No longer would that be the case. Now the faithful tribe of Levi would maintain the temple. “Division” or separation into ‘two’ is an element of the prophetic characteristic of the golden calf.

Mu bujeemu obwongerera emirundi ebiri, tulaba okwawukana okw’obunnabbi mu bika, ng’omu kiseera ekyo ne bawa ekika ky’eLeevi omulimu gw’ekifo ekitukuvu bokka, kubanga okutuusa ku bujeemu obwo, omulimu gw’ekifo ekitukuvu gwateekwa okukolebwa abubereberye b’ebika byonna. Tekyaddamu kubeera bwe kityo. Kati ekika ekyesigwa eky’eLeevi kye kyagenda okukuuma yeekaalu. ‘Okwawukana’ oba okugabibwa mu bitundu bibiri kye kimu ku bintu eby’obunnabbi ebikwata ku nnyana ya zaabu.

Aaron’s rebellion typified the rebellion of Jeroboam, the first king of the northern kingdom of Israel. Jeroboam ‘doubles’ the golden calves, placing one in Bethel and one in Dan. Aaron and Jeroboam are representing parallel histories, which is the history of the formation of the image of the beast. The history of the image of the beast is fulfilled in two periods, divided by the Sunday law in the United States. The image of the beast is a symbol of the combination of church and state which is set up first in the United States, and then in the world.

Okujeemera kwa Alooni kwafaananyiriza okujeemera kwa Yerobowaamu, kabaka asooka ow’obwakabaka obw’amambuka obwa Isirayiri. Yerobowaamu yeeyongezaako n’akola ennyana eza zaabu ebbiri, n’ateeka emu e Beteri n’emu e Daana. Alooni ne Yerobowaamu balaga ebyafaayo ebifaanagana, ebyo bye byafaayo eby’okutondebwa kw’ekifananyi ky’ensolo. Ebyafaayo by’ekifananyi ky’ensolo bituukirizibwa mu biseera bibiri, ebigabanyizibwa etteeka erya Sande mu Obumwe bwa Amerika. Ekifananyi ky’ensolo kye kabonero k’omugatte w’ekkanisa ne gavumenti, ogusooka okuteekebwawo mu Obumwe bwa Amerika, oluvannyuma ne mu nsi yonna.

There is always a division associated with symbols of the image of the beast. With Aaron it was the separation of the Levites, with Jeroboam it was the separation of the twelve tribes into two southern and ten northern tribes.

Bulijjo wabaawo okugabanyamu okwatagana n’obubonero bw’ekifananyi ky’ekisolo. Ku Alooni kyali okuyawula Abaleevi; ku Yeerobowaamu kyali okugabanya ebika kkumi n’ebiri mu bika bibiri eby’amaserengeta n’ebika kkumi eby’amambuka.

The symbol of that relationship of church and state is called “the image of the beast” by John in the book of Revelation. Aaron and Jeroboams’ golden calves were images of a beast, and the beast they were images of is Babylon, for the first kingdom of Bible prophecy is represented by a head of “gold” in Daniel chapter two. The image of the beast represents two tests, for the test is first brought upon the earth beast—the United States, then in chapter thirteen of Revelation the United States forces the world to set up an image to the beast. The first test is the USA, then the world.

Akabonero ak’enkolagana eyo wakati w’ekkanisa ne gavumenti kayitibwa "ekifaananyi ky’ensolo" nga Yokaana bw’akiyita mu kitabo ky’Okubikkulirwa. Ennyana za zaabu eza Alooni n’eza Yerobowaamu zaali ebifaananyi by’ensolo, era ensolo gye baali bafaananira ye Babulooni, kubanga obwakabaka obusooka mu obunnabbi bwa Baibuli buliimirirwa omutwe ogwa "zaabu" mu Danyeri essuula ey’okubiri. Ekifaananyi ky’ensolo kiyimirira ebigezo bibiri, kubanga ekigezo kisookera ddala ku nsolo eyava mu nsi—Amerika Amagatte, ate mu essuula ey’ekkumi n’asatu ey’Okubikkulirwa Amerika Amagatte ewaliriza ensi okuteekawo ekifaananyi ky’ensolo. Ekigezo ekisooka kye USA, oluvannyuma ensi yonna.

> “As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

> "Nga Amerika, ensi y’eddembe ly’eddiini, ejja kwegatta ne Papasiyo mu kukaka eddoboozi ly’omutima era n’okuwaliriza abantu okuwa ekitiibwa Ssabbiiti ey’obulimba, abantu b’eggwanga buli lyonna mu nsi yonna balitwalibwa okugoberera eky’okulabirako kyayo." Obujulizi, Voliyumu 6, 18.

> “Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

> Amawanga ag’ebweru galigoberera eky’okulabirako kya Amerika. Newankubadde ye ekulembeddeyo, naye ekizibu kye kimu kijja okutuukako ku bantu baffe mu bitundu byonna eby’ensi yonna. Obujulizi, ekitundu eky’omukaaga, omuko 395.

The golden calf rebellion is twofold and marks two of the first nine tests which lead to the tenth and final test at the first Kadesh. When Aaron and Jeroboams’ rebellions are brought together “line upon line” you find Aaron, the high priest representing a church and Jeroboam, the king of Israel, representing the state. The two lines together are a symbol of a church state combination. Jeroboam’s two altars were set up in Bethel, (meaning church) and Dan (meaning judgment) and together representing the combination of church and state. With these points in place, we will begin to identify the ten tests.

Obujeemu olw’ennyana eya zaabu bwebubiri era bulaga ebiri ku bigezo mwenda ebyasooka ebireetereza ekigezo eky’ekkumi era eky’enkomeredde ku Kadesh eyasooka. Bwe tugatta wamu obujeemu bwa Alooni n’obwa Yerobowaamu, “olunyiriri ku lunyiriri,” tusanga Alooni, kabona asinga obukulu, ng’akiikirira ekkanisa; ate Yerobowaamu, kabaka wa Isirayiri, ng’akiikirira gavumenti. Ennyiriri ezo ebbiri bwe ziteekebwa wamu ziba akabonero akalaga okugatta ekkanisa ne gavumenti. Ebyoto bya Yerobowaamu bibiri byateekebwawo mu Bethel (kitegeeza ekkanisa) ne mu Dan (kitegeeza okusala omusango), era nga wamu bikiikirira okugatta ekkanisa ne gavumenti. Nga bino byategekebwa, tugenda okutandika okulambulula ebigezo kkumi.

The ten tests are set within the context of the Sabbath rest (Hebrews 3–4). They begin with the threefold miracle of the manna and its lesson upon the Sabbath and it ends at the tenth test, the first Kadesh. That first Kadesh is “the day of provocation in the Scriptures,” and Paul places the final rebellion in the context of the Sabbath test. The alpha test was the Sabbath, as symbolized by manna, and the tenth and omega test at the first Kadesh was also the Sabbath rest. Alpha and Omega always represents the end with the beginning.

Ebigezo ekumi bitereddwamu mu nteekateeka y’okuwummula kwa Ssabbiiti (Abaebbulaniya 3–4). Bitandika n’eky’amagero ekisatu eky’emmunna n’okuyigiriza kwakyo ku Ssabbiiti, era bikkakkana ku kigezo eky’ekkumi, Kadesi eyasooka. Kadesi eyo eyasooka ye “olunaku olw’okusunguwaza mu Byawandiikibwa,” era Pawulo ateeka obujeemu obw’enkomerero mu nteekateeka y’ekigezo kya Ssabbiiti. Ekigezo kya Alufa kyali Ssabbiiti, nga kikiikirirwa emmunna, era n’ekya kkumi, ekya Omega ku Kadesi eyasooka, kyali era okuwummula kwa Ssabbiiti. Alufa ne Omega bulijjo bikyimirira enkomerero wamu n’okusooka.

> Wherefore (as the Holy Ghost saith, Today if ye will hear his voice, Harden not your hearts, as in the provocation, in the day of temptation in the wilderness: When your fathers tempted me, proved me, and saw my works forty years. Wherefore I was grieved with that generation, and said, They do alway err in their heart; and they have not known my ways. So I sware in my wrath, They shall not enter into my rest.)

> Kyava (nga Omwoyo Omutukuvu bw’agamba nti, Leero bwe munaawulira eddoboozi lye, temunywevuza emitima gyammwe, nga bwe kyali mu kusunguwaza, ku lunaku lw’okukemebwa mu ddungu: bajjajjammwe bwe bankemera, ne bangezesa, ne balaba emirimu gyange emyaka amakumi ana. Kyennava nnyigira omulembe ogwo, ne ngamba nti, Bulijjo beesobyanga mu mitima gyabwe; so tebaamanyi makubo gange. Noolwekyo nnalayira mu busungu bwange nti: Tebalikuyingira mu kuwummula kwange.)

> Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called Today; lest any of you be hardened through the deceitfulness of sin. For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end;

> Mwekuume, ab’oluganda, muleme okubaako omu mmwe alina omutima omubi ogw’obutakkiriza, ogw’okuva ku Katonda omulamu. Naye mukubirizaganenga buli lunaku, nga bwe kiyitibwa Leero, muleme okubaako omu mmwe akakanyizibwa omutima olw’obulimba bw’ekibi. Kubanga twafuuka abagabana mu Kristo, bwe tunaanywerera ddala ku lubereberye lw’okwesiga kwaffe okutuusa ku nkomerero;

> While it is said, Today if ye will hear his voice, harden not your hearts, as in the provocation. For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses. But with whom was he grieved forty years? was it not with them that had sinned, whose carcases fell in the wilderness? And to whom sware he that they should not enter into his rest, but to them that believed not? So we see that they could not enter in because of unbelief.

> Ng’ate bwe kigambibwa nti, Leero, bwe munaawulira eddoboozi lye, temukakanyaza mitima gyammwe, ng’omu kiseera eky’okujeemera. Kubanga abamu bwe baawulira ne bajeemera; so si bonna abaava mu Misiri nga Musa yabakulembera. Naye na baani be yasunguwalira emyaka amakumi ana? Si abo abaayonoona, emibiri gyabwe ne giguwa mu ddungu? Era eri baani be yalayirira nti tebanayingira mu kuwummula kwe, wabula abo abaatakkiriza? Kale tulaba nti tebaayinza okuyingira olw’obutakkiriza.

> Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it. For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it.

> Ka tutye, obutabaawo n’omu ku mmwe alabike ng’asigadde emabega, nga ekisuubizo eky’okuyingira mu wummulo gwe ky’alekeddwa ffe. Kubanga naffe twabuulirwa enjiri, era nabo bwe batyo; naye ekigambo ekyabuulirwa tekyabagasa, kubanga abakiwulira tebaakigatta n’okukkiriza.

> For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world. For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works. And in this place again, If they shall enter into my rest.

> Kubanga ffe abakkiriza tuyinngira mu wummulo, nga bwe yayogera, Nga bwe nnalayira mu busungu bwange, balibeera batayingira mu wummulo gwange: newakubadde nga ebikolwa byaggwaawo okuva ku kutondebwa kw’ensi. Kubanga mu kifo ekimu ng’ayogera ku lunaku olw’omusanvu bw’atyo, Katonda ne yeewummuza ku lunaku olw’omusanvu mu bikolwa bye byonna. Era mu kifo kino nate, Balibeera batayingira mu wummulo gwange.

> Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief: Again, he limiteth a certain day, saying in David, Today, after so long a time; as it is said, Today if ye will hear his voice, harden not your hearts.

> Bwe kityo kyasigaddewo abamu bayingiremu, naye abo abaasooka okubulirwa amawulire amalungi ne batayingira olw’obutakkiriza; nate, alagira olunaku olumu, ng’ayogera mu Dawudi nti, Leero, bwe wayise ebbanga ddene; nga bwe kigambibwa, Leero bwe muwulira eddoboozi lye, temukakanyaza mitima gyammwe.

> For if Jesus had given them rest, then would he not afterward have spoken of another day.

> Kubanga singa Yesu yabadde abawadde okuwummula, teyandibadde ayogerako oluvannyuma ku lunaku olulala.

> There remaineth therefore a rest to the people of God. For he that is entered into his rest, he also hath ceased from his own works, as God did from his. Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief. Hebrews 3:8–4:11.

> Noolwekyo waliwo oluwummulo olusigaddewo eri abantu ba Katonda. Kubanga oyo ayingidde mu luwummulo lwe, naye era awummudde ku mirimu gye, nga Katonda bwe yawummula ku mirimu gye. Noolwekyo twefube okuyingira mu luwummulo olwo, aleme kubangawo muntu yenna agwa mu kifaananyi kye kimu ky’obutakkiriza. Abaebbulaniya 3:8-4:11.

At “the day of provocation” the message of Joshua and Caleb was rejected. The passage is based upon a class who will not enter in, because of unbelief in a message they have heard. The message is represented by “rest.”

Ku "lunaku lw’okunyiiza" obubaka bwa Yoswa ne Kaleebu bwagaanyizibwa. Ekyawandiiko kino kisinziira ku kibiina ky’abataayingira, olw’okutakkiriza obubaka bwe bawulidde. Obubaka buno bulagiddwa nga "okuwummula."

> “Those who are unwilling to give the Lord faithful, earnest, loving service will not find spiritual rest in this life nor in the life to come. ‘There remaineth therefore a rest to the people of God. . . . Let us labor therefore to enter into that rest, lest any man fail after the same example of unbelief.’ The rest here spoken of is the rest of grace, obtained by following the prescription. ‘Labor diligently.’” Pacific Union Recorder, November 7, 1901.

> Abo abatawagala okuwa Mukama obuweereza obwesigwa, obunyiikivu, era obujjudde okwagala tebalifuna kuwummula kw’eby’omwoyo mu bulamu buno wadde mu bulamu obujja. ‘Noolwekyo wasigaddewo okuwummula eri abantu ba Katonda. . . . Noolwekyo tunyiikire okuyingira mu kuwummula okwo, obutabaawo muntu yenna agwamu ng’agoberera kye kimu eky’okulabirako eky’obutakkiriza.’ Okuwummula okwogerwako wano kwe kuwummula kw’ekisa, okufunibwa mu kugoberera ekiragiro. ‘Munyiikire ennyo.’ Pacific Union Recorder, Novemba 7, 1901.

The “rest” is a message represented by the message of Joshua and Caleb. Paul employs the truths associated with the seventh-day Sabbath as a symbol of the message of “rest” that was rejected by those who were destined to die in the wilderness.

“Okuwummula” bubaka, era kulagibwa mu bubaka bwa Yoswa ne Kalebu. Paulo akozesa amazima agakwatanagana ne Ssabbiiti y’olunaku olw’omusanvu ng’akabonero ka bubaka bw’“okuwummula” obwagaanibwa abo abaali baalagirwa okufa mu ddungu.

The expression, “Today if ye will hear his voice” is the same as the book of Revelation’s emphasis upon any man who hears the voice of the Spirit, which is to hear the message of the Spirit, which is the message of the latter rain, which is the message of the “rest.” At Kadesh that voice sounded and the rebels selected a new leader to return them to Egypt. The history of this provocation is addressed in Psalm 95 and by Paul in Hebrews. The history identifies the failure of ancient Israel at their tenth test. The alpha test of the ten tests began with the threefold miracle of the manna representing the three angels’ messages, the Law of God, the Sabbath rest, the Bread of Heaven, obedience and judgment—and the last of the ten tests was the test of the “rest.” The “rest” of grace as Sister White states, is the symbol of the latter rain. Kadesh is a symbol of the test of either accepting or rejecting the message of the latter rain that is presented “line upon line.”

Ekigambo ekigamba nti, "Leero bwe munaawulira eddoboozi lye," kye kimu n’engeri Kitabo ky’Okubikkulirwa gye kisimbako ku buli muntu awulira eddoboozi ly’Omwoyo; kubanga okuwulira eddoboozi ly’Omwoyo kwe kuwulira obubaka bw’Omwoyo, obwo obw’enkuba ey’oluvannyuma, obwo obw’“okuwummula.” E Kadesi eddoboozi eryo lyawulirwa, n’abaajeemu ne balonda omukulembeze omuggya okubabatwala okuddayo e Misiri. Ebyafaayo by’okuwaakanya kuno bikwatibwako mu Zabbuli 95 era ne Pawulo mu Baebbulaniya. Ebyafaayo bino biraga obulemererwa bwa Isirayiri ey’edda mu kugezesebwa kwabwe okw’ekkumi. Ekigezo ekisooka ku kugezesebwa kkumi kyatandika ku eky’amagero eky’emirundi esatu eky’emanna, ng’akiikirira obubaka bwa bamalayika abasatu, Amateeka ga Katonda, okuwummula kwa Ssabbiiti, Omugaati ogw’omu ggulu, obugondera n’okusala omusango; ate eky’enkomerero ku kugezesebwa kkumi kyali ekigezo ky’“okuwummula.” “Okuwummula” okw’ekisa, nga Sista White bw’agamba, kwe kimenyetso ky’enkuba ey’oluvannyuma. Kadesi kifaananyi kya kigezo eky’okukkiriza oba okugaanira obubaka bw’enkuba ey’oluvannyuma obuleetebwa olunyiriri ku linyiriri.

Line upon line the “rest” is the outpouring of the Holy Spirit represented as the latter rain. The “rest” is also the seventh-day Sabbath, the very seal that is placed upon the faithful during the latter rain period. The “rest” is the grace that represents the power imparted to the one hundred and forty-four thousand when their sins are forever blotted out. That grace is not alone the power that is imparted representing sanctification, but is also the grace that provides justification when Christ’s blood is used to remove the sins of the repentant soul. The “rest” of grace is the message of the righteousness of Christ, a righteousness that provides the grace (power) to live without sinning, and the grace that transforms a Laodicean unto a Philadelphian. Once transformed by the grace of justification, the former Laodicean, as a Philadelphian, through the power of grace, walks upon the sanctified pathway that leads to glorification. The “rest” is the message of the third angel, as represented as “justification by faith in verity.” This being the case, Kadesh pointed to 1888.

Olunyiriri ku lunyiriri, “okuwummula” kye kumansiddwa kw’Omwoyo Omutukuvu okwolesebwa ng’emvula ey’oluvannyuma. “Okuwummula” era kye Ssabbiiti ey’olunaku olw’omusanvu, akabonero ddala akaateekebwa ku ba bwesigwa mu kiseera ky’emvula ey’oluvannyuma. “Okuwummula” kye kisa ekiraga amaanyi agaweebwa abo 144,000, ng’ebibi byabwe bimusanguliddwawo emirembe gyonna. Ekisa ekyo si maanyi gokka agaweebwa agalaga okutukuzibwa, wabula era kye kisa ekiwa okutuukirizibwa, omusaayi gwa Kristo bwe gikozesebwa okusangulawo ebibi by’omwoyo owenenyevu. “Okuwummula” okw’ekisa kwe bubaka bw’obutuukirivu bwa Kristo, obutuukirivu obuwa ekisa (amaanyi) okubeera nga totonoona, era ekisa ekikyusa omuntu ow’e Lawodikeya okufuuka ow’e Filadelfiya. Bwe aba akyusiddwa olw’ekisa ky’okutuukirizibwa, oyo eyali wa Lawodikeya, nga wa Filadelfiya, mu maanyi g’ekisa, atambula ku kkubo eritukuziddwa erituusa mu kugulumizibwa. “Okuwummula” kwe bubaka bw’omulayika ow’okusatu, nga okwolesebwa ng’ “okutuukirizibwa olw’okukkiriza mu mazima ddala.” Olw’okuba bwe kityo, Kadesi yalaga ku 1888.

The first Kadesh identifies the message of “rest” that is the “gospel” message. The everlasting gospel is ‘the work of Christ in introducing a threefold testing process which develops and then manifests two classes of worshippers.’ The message of the everlasting gospel of “rest” at the first Kadesh represents the threefold message of the everlasting gospel that is governed by the threefold work of the Holy Spirit who convicts of sin, righteousness and judgment. Those three steps are the identical three testing steps in the test of the manna!

Kadeshi eyasooka eraga nti obubaka bw’“okuwummula” bwe bubaka bw’“enjiri”. Enjiri ey’olubeerera ye ‘mulimu gwa Kristo ogw’okutongoza enteekateeka y’okukemebwa emirundi esatu ekulaakulanya, era oluvannyuma ne eraga ebika bibiri by’abasinza.’ Obubaka bw’enjiri ey’olubeerera ey’“okuwummula” ku Kadeshi eyasooka bukiikirira obubaka obw’emirundi esatu bw’enjiri ey’olubeerera obukulemberwa omulimu ogw’emirundi esatu ogw’Omwoyo Omutukuvu ogukakasa ekibi, obutuukirivu n’okusalirwa omusango. Emitendera egyo esatu gya ngeri eyy’emu ddala n’emitendera esatu egy’okukemebwa mu kukemebwa kw’emmanna!

The ten tests begin with a threefold testing process, emphasizing the Law of God, the Sabbath and mankind’s responsibility to eat and digest God’s message. The first of the ten tests was threefold as was the tenth. The first test employs the manna, as a symbol of the Bread of Heaven exalting the seventh-day Sabbath. The last test employs “rest,” as the symbol of the final testing process of the latter rain which culminates at the Sunday law, where those who represent the Bread of Heaven are lifted up as an ensign of the Sabbath.

Ebigezo ekkumi bitandika n’enkola y’okukezebwa ey’emitendera esatu, nga esimbawo Mateeka ga Katonda, Ssabbiiti, n’obuvunaanyizibwa bw’abantu okulya n’okunyweza mu mitima obubaka bwa Katonda. Ekyasoose mu bigezo bino ekkumi kyali ky’emitendera esatu, era n’ekya kkumi bwe kityo. Ekigezo ekisooka kyesigamira ku mmanna, ng’akabonero k’Omugaati oguva mu ggulu ogutumbula Ssabbiiti ey’olunaku olw’omusanvu. Ekigezo ekisembayo kyesigamira ku “kuwummula,” ng’akabonero k’omutendera ogw’enkomerero gw’okukezebwa ogw’“enkuba ey’enkomerero,” ogukoma ku tteeka lya Sande, mwe abo abakiikirira Omugaati oguva mu ggulu bayimusibwa ng’ebbendera lya Ssabbiiti.

The beginning of the ten tests as with the ending of the ten tests emphasize the Sabbath, and the gospel message associated with the Sabbath, which is the everlasting gospel of the third angel. The first Kadesh is the omega of the ten tests, so the alpha of the ten tests must possess the same characteristics. Kadesh represented 1863, when the Lord had desired to finish His work and take His people home, but the entrance into the Promised Land was delayed.

Entandikwa y’ebigezo kkumi, nga n’enkomerero yaabyo bwe kityo, bissaako essira ku Ssabbiiti, n’obubaka bw’Enjiri obugattiddwa ku Ssabbiiti, obwo Enjiri ey’olubeerera ey’amalayika ow’okusatu. Kadesi eyasooka ye omega y’ebigezo kkumi; ky’ova olaba nti alpha y’ebigezo kkumi erina okubeera n’ebiranga bimu. Kadesi yakiikirira 1863, lwe Mukama yayagala okumaliriza omulimu gwe n’okutwala abantu be ewaka, naye okuyingira mu Nsi Eyasuubizibwa kwalwiswa.

> “By reading the following scriptures we shall see how God regarded ancient Israel:

> Bwe tusoma ebyawandiikibwa ebigoberera bino, tunaalaba engeri Katonda gye yatunuulira Isiraeri ey'edda:

> “‘For the Lord hath chosen Jacob unto Himself, and Israel for His peculiar treasure.’ Psalm 135:4.

> 'Kubanga Mukama yalondedde Yakobo abe gwe, n’e Isiraeri obugagga bwe obw’enjawulo.' Zabbuli 135:4.

> “‘For thou art an holy people unto the Lord thy God, and the Lord hath chosen thee to be a peculiar people unto Himself, above all the nations that are upon the earth.’ Deuteronomy 14:2.

> 'Kubanga ggwe oli eggwanga ettukuvu eri Mukama Katonda wo, era Mukama yakulondako okubeera abantu be ab'enjawulo eri ye yennyini, okusinga amawanga gonna agali ku nsi.' Ekyamateeka Ekyokubiri 14:2.

> “‘For thou art an holy people unto the Lord thy God: the Lord thy God hath chosen thee to be a special people unto Himself, above all people that are upon the face of the earth. The Lord did not set His love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people.’ Deuteronomy 7:6, 7.

> ‘Kubanga mmwe muli eggwanga ettukuvu eri Mukama Katonda wammwe: Mukama Katonda wammwe yalonda mmwe okuba abantu ab’enjawulo gy’ali, okusinga abantu bonna abali ku maaso g’ensi. Mukama teyateeka kwagala kwe ku mmwe, so teyalonda mmwe, olwokuba mwali bangi okusinga abantu abalala; kubanga mmwe mwali abatono nnyo mu bantu bonna.’ Ekyamateeka Ekyokubiri 7:6, 7.

> “‘For wherein shall it be known here that I and Thy people have found grace in Thy sight? is it not in that Thou goest with us? so shall we be separated, I and Thy people, from all the people that are upon the face of the earth.’ Exodus 33:16.

> 'Kubanga kiki ekiriyinza okumanyisa wano nti nze n'abantu bo tusanze ekisa mu maaso go? Si kubanga ogenda naffe? Bwe kityo nze n'abantu bo tunaayawulibwa mu bantu bonna abali ku maaso g'ensi.' Kuva 33:16.

> “How frequently ancient Israel rebelled, and how often they were visited with judgments, and thousands slain, because they would not heed the commands of God who had chosen them! The Israel of God in these last days are in constant danger of mingling with the world and losing all signs of being the chosen people of God. Read again Titus 2:13–15. We are here brought down to the last days, when God is purifying unto Himself a peculiar people. Shall we provoke Him as did ancient Israel? Shall we bring His wrath upon us by departing from Him and mingling with the world, and following the abominations of the nations around us?” Testimonies, volume 1, 282, 283.

> “Engeri Isirayiri ey’edda gye yajeemanga emirundi emingi, era emirundi emingi lwe baatuukibwanga n’okusalirwa emisango, ne battibwa enkumi za bantu, kubanga tebaagonderanga ebiragiro bya Katonda eyabalonda! Isirayiri ya Katonda mu nnaku zino ez’enkomerero eri mu bulabe obutayosa obw’okyetabula n’ensi, ne bafiirwa obubonero bwonna obulaga nti be bantu ba Katonda abalonde. Soma nate Ttito 2:13-15. Wano tukomezeddwa ku nnaku ez’enkomerero, nga Katonda atukuza ye kennyini abantu ab’ekika kye eky’enjawulo. Tunaamusunguwaza nga Isirayiri ey’edda bwe yakola? Tunaaleetera obusuungu bwe okutuuka ku ffe nga tumuvuddeko ne twetabula n’ensi, ne tugoberera ebikolwa ebyennyinyizibwa by’amawanga agatwetoolodde?” Testimonies, volume 1, 282, 283.

Sister White asks, “Shall we provoke Him as did ancient Israel?” We provoke him by mingling with the world, which is symbolized by Egypt, the very place that the rebels at Kadesh sought a leader to lead them back to. In 1863 the desire to return to Egypt and the selection of a new leader is represented by inspiration as desiring to be associated with the world.

Mukyala White abuuza, “Tunaamusunguwaza nga Isirayiri ey’edda bwe yakola?” Tumusunguwaza nga twetangirana n’ensi, eyafaananyizibwa Misiri, ekifo kennyini abajeemu ab’e Kadesi gye baanoonya omukulembeze okubaddizaayo. Mu 1863, okwegomba okuddayo e Misiri n’okulondawo omukulembeze omuggya kweyolekerwa mu bw’okusikirizibwa ng’okwegomba okwegatta n’ensi.

The passage we are now considering was preceded by Sister White’s commentary of ancient Israel not entering into the rest. In the context of their continuous rebellion, she set forth the verses identifying how God wished to relate to His bride, but His bride refused. The following passage leads into what we just read.

Ekitundu ky’ebyawandiiko kye tukirowoozaako kakati kyakulembeddwawo okunnyonyola kwa Sister White ku Isirayiri ey’edda eyataayingira mu kuwummula. Mu mbeera y’obujeemu bwabwe obw’okweyongera, yalaga ebyawandiiko ebiraga engeri Katonda gye yayagalanga okubeera n’enkolagana ne mugole we, naye omugole we n’agaana. Ekitundu ekiddako kitutwala mu kye twasomye kakano.

In the passage she records, “God required His people to trust in Him alone. He did not wish them to receive help from those who did not serve Him.” In 1863, Laodicean Millerite Adventism formed an alliance with the government of the United States to help in their efforts to prevent their young men from being drafted into the deadliest war in American history.

Mu kitundu mwe yawandiika nti, "Katonda yalagira abantu be okuteeka obwesige bwabwe mu ye yekka. Teyayagala bafune buyambi okuva eri abo abatamuweereza." Mu 1863, Laodicean Millerite Adventism yakola omukago n’eggavumenti ya United States okuyamba mu kaweefube waabwe ogw’okuziyiza abasajja abavubuka baabwe okutwalibwa mu maggye okwetaba mu lutalo olusinga okutta mu byafaayo bya Amerika.

> “We here read the warnings which God gave to ancient Israel. It was not His good pleasure that they should wander so long in the wilderness; He would have brought them immediately to the Promised Land had they submitted and loved to be led by Him; but because they so often grieved Him in the desert, He sware in His wrath that they should not enter into His rest, save two who wholly followed Him. God required His people to trust in Him alone. He did not wish them to receive help from those who did not serve Him.

> Wano tusoma ebirabula Katonda bye yawa Isirayiri ey’edda. Ssi kyali kusiima kwe nti batembeyenga okumala ebbanga ddene mu ddungu; yandibaleese mangu ddala mu Nsi eyasuubizibwa singa baamugondera era ne baagala okulemberwa Yye; naye kubanga baamunyiga omutima emirundi mingi mu ddungu, yalayira mu busungu bwe nti tebaayingira mu kuwummula kwe, wabula ababiri bokka abaamugoberera ddala. Katonda yalagira abantu be bamwesige yekka. Teyayagala bafune buyambi okuva eri abatamuweereza.

> “Please read Ezra 4:1–5: ‘Now when the adversaries of Judah and Benjamin heard that the children of the captivity builded the temple unto the Lord God of Israel; then they came to Zerubbabel, and to the chief of the fathers, and said unto them, Let us build with you: for we seek your God, as ye do; and we do sacrifice unto Him since the days of Esarhaddon king of Assur, which brought us up hither. But Zerubbabel, and Jeshua, and the rest of the chief of the fathers of Israel, said unto them, Ye have nothing to do with us to build an house unto our God; but we ourselves together will build unto the Lord God of Israel, as King Cyrus the king of Persia hath commanded us. Then the people of the land weakened the hands of the people of Judah, and troubled them in building, and hired counselors against them, to frustrate their purpose.’

> Nsaba osome Ezeera 4:1-5: 'Awo abalabe ba Yuda ne Benyamini bwe baawulira nti abaana abava mu buwaŋŋanguse bazimba yeekaalu ya Mukama Katonda wa Isirayiri; ne bajja eri Zerubbaberi n’eri abakulu ab’ennyumba za bajjajja ne babagamba nti, Mukkirize tuzimbirenganemu nammwe; kubanga tunoonya Katonda wammwe nga nammwe bwe munooya; era tumuwa ssaddaaka okuva mu nnaku za Esarahaddooni kabaka wa Asuli, eyatuleeta wano. Naye Zerubbaberi, ne Yeswa, n’abalala ku bakulu ab’ennyumba za bajjajja ba Isirayiri ne babagamba nti, Temulina mugabo naffe mu kuzimba ennyumba ya Katonda waffe; wabula ffe bokka tunaazimbira Mukama Katonda wa Isirayiri, nga Kiroosi kabaka wa Perusiya bw’atulagira. Awo abantu b’omu nsi ne bakendeeza amaanyi g’abantu ba Yuda, ne babalobera mu by’okuzimba, era ne baasasula abawa amagezi okubawakanya, okusazaamu enteekateeka yaabwe.'

> “Ezra 8:21–23: ‘Then I proclaimed a fast there, at the river of Ahava, that we might afflict ourselves before our God, to seek of Him a right way for us, and for our little ones, and for all our substance. For I was ashamed to require of the king a band of soldiers and horsemen to help us against the enemy in the way: because we had spoken unto the king, saying, The hand of our God is upon all them for good that seek Him; but His power and His wrath is against all them that forsake Him. So we fasted and besought our God for this: and He was entreated of us.’

> Ezra 8:21-23: 'Awo ne nnalangirira okusiiba eyo ku mugga gwa Ahaava, tulyoke okweetoowaza mu maaso ga Katonda waffe, okunoonya gy'ali ekkubo erituufu eryaffe, n'ery'abaana baffe abato, era n'ery'ebintu byaffe byonna. Kubanga naakwatibwa ensonyi okusaba kabaka abajaasi n'abeebagala embalaasi okutukuuma ku balabe mu kkubo; kubanga twali twogedde eri kabaka nti, Omukono gwa Katonda waffe guli ku abo bonna abamunoonya okubakolera obulungi; naye amaanyi ge n'obusungu bwe biri ku abo bonna abamulekayo. Bwe kityo ne tusiba enjala ne tusaba Katonda waffe ku nsonga eno; era n'atuwuliriza.'

> “The prophet and these fathers did not regard the people of the land as worshipers of the true God, and though these professed friendship and wished to help them, they dared not unite with them in anything relating to His worship. When going up to Jerusalem to build the temple of God and to restore His worship, they would not ask help of the king to assist them in the way, but by fasting and prayer sought the Lord for help. They believed that God would defend and prosper His servants in their efforts to serve Him. The Creator of all things needs not the help of His enemies to establish His worship. He asks not the sacrifice of wickedness, nor accepts the offerings of those who have other gods before the Lord.

> Nnabbi n’aba bakadde bano tebaalaba bantu b’ensi ng’abasinziza Katonda ow’amazima, era newaakubadde nga bano beeyita ba mikwano era baayagala okubayamba, baalemanga okwegatta nabo mu kintu kyonna ekikwata ku kusinza kwe. Bwe baagenda e Yerusaalemi okuzimba Yeekaalu ya Katonda n’okuzzaawo okusinzibwa kwe, tebaasabanga kabaka buyambi okubayambako mu lugendo, naye mu kusiiba n’okusaba ne banoonya Mukama obuyambi. Baakkiriza nti Katonda anaalwanirira era anabafunirawo omukisa abaddu be mu kaweefube waabwe ow’okumuweereza. Omutonzi w’ebintu byonna tetaaga buyambi bwa balabe be okuteekawo okusinzibwa kwe. Tasabira ssaddaaka ey’obutali butuukirivu, era so takkiriza ebiweebwayo by’abo abalina bakatonda abalala mu maaso ga Mukama.

> “We often hear the remark: ‘You are too exclusive.’ As a people we would make any sacrifice to save souls, or lead them to the truth. But to unite with them, to love the things that they love, and have friendship with the world, we dare not, for we should then be at enmity with God.” Testimonies, volume 1, 281, 282.

> Tuwulira emirundi mingi ebigambo bino: ‘Mweyawula nnyo.’ Nga bantu, twandisiima okuwaayo ssaddaaka yonna okulokola emmeeme, oba okubatwala mu mazima. Naye okwegatta nabo, okwagalanga ebyo bye baagala, era okumanyagana n’ensi, tetuguma kukikola; kubanga bwe tutyo twandiba balabe ba Katonda. Obujulizi, Volyumu 1, 281, 282.

Sister White states, in conjunction with her commentary of the rebellion of Kadesh, “The Creator of all things needs not the help of His enemies to establish His worship. He asks not the sacrifice of wickedness, nor accepts the offerings of those who have other gods before the Lord.” In 1863, the movement of Laodicean Millerite Adventism became a church and formed an alliance with the power that would enforce Sunday worship upon the nation and thereafter the world.

White agamba, awamu n’okulambulula kwe ku kujeemera okw’e Kadesi, nti, “Omutonzi w’ebintu byonna teyeetaaga buyambi bwa balabe be okuteekawo okusinza kwe. Tasaba ssaddaaka ey’obubi, era takkiriza ebiweebwayo by’abo abalina bakatonda abalala mu maaso ga Mukama.” Mu mwaka gwa 1863, ekibiina kya Laodicean Millerite Adventism kyafuuka ekkanisa era ne bakola omukago n’obuyinza obwalina okuwaliriza okusinza kwa Sande ku ggwanga, era oluvannyuma ku nsi yonna.

In the next article, we will continue our considerations of the prophetic lines that contribute to 1863, which is the capstone of the prophetic period of 1844 unto 1863.

Mu kiwandiiko ekiddako, tujja okwongera okwekenneenya emiddiring’anwa gy’obunnabbi egyayamba okutwala ku mwaka gwa 1863, ogwo lwe kikomekkereza ky’ekiseera ky’obunnabbi okuva mu 1844 okutuuka mu 1863.

> The thing that hath been, it is that which shall be; and that which is done is that which shall be done: and there is no new thing under the sun. Is there any thing whereof it may be said, See, this is new? it hath been already of old time, which was before us. I know that, whatsoever God doeth, it shall be for ever: nothing can be put to it, nor any thing taken from it: and God doeth it, that men should fear before him. That which hath been is now; and that which is to be hath already been; and God requireth that which is past. Ecclesiastes 1:9, 10; 3:14, 15.

> Ekintu ekyabangawo, kye kinaabangaawo; n’ekikolebwa kye kinaakolebwa: so tewali kintu kipya wansi w’enjuba. Waliwo kintu ekigambibwa nti, Laba, kino kipya? Kyalibawo dda mu nnaku ez’edda, nga tetunnabaawo. Mmanyi nti, kyonna Katonda ky’akola kinaabangaawo emirembe n’emirembe: tewali kigattibwako, so tewali kiggyibwako: era Katonda akikola, abantu batye mu maaso ge. Ekyabangawo kye kiriwo kaakano; n’ekinaabangaawo kyaliwo dda; era Katonda anoonyereza ku ebyayita. Omubuulizi 1:9, 10; 3:14, 15.

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