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# Rome Establishes the Vision - Number Seven

Roma eteekawo okwolesebwa - Namba Musanvu

The Final Controversy: Rome’s Symbolism in Adventist Prophecy and the Close of Probation

Empaka ez’enkomerero: Eby’ekifaananyi ebikwata ku Loma mu bunnabbi bw’Abadiventisiti n’Okuggalwa kw’ekiseera ky’obusaasizi

Author

Jeff Pippenger

Published

August 17, 2024

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We are considering six historical lines within the history of Adventism where controversies over the symbol of Rome was the issue. We are employing the methodology of the latter rain, which is “line upon line” from “here a little” and “there a little.” We began by identifying that the first controversy over the symbol of Rome illustrates the current controversy, and therefore emphasizes that we are now in the last controversy before probation closes.

Tutunuulira ennyiriri mukaaga ez’ebyafaayo mu byafaayo by’Obudiventisiti, awali obutakkaanya ku kabonero ka Loma nga kino kye kyali ensonga. Tukozesa enkola y’Enfula ey’Enkomerero, "olunyiriri ku lunyiriri," okuva "wano akatono" ne "eyo akatono." Twatandika nga tutegeera nti obutakkaanya obwasooka ku kabonero ka Loma bulaga obutakkaanya obuliwo kaakano, era kiraga nti kati tuli mu butakkaanya obusembayo nga tekinnaggalwa ekiseera eky’okugezesebwa.

The seriousness of this final controversy about the symbol of Rome is also represented by verses ten through sixteen of Daniel eleven, which typify the hidden history of verse forty of Daniel eleven. The history of verse forty brings the student of prophecy to 1989 and the collapse of the Soviet Union as represented in verse ten. The next verse, verse forty-one, which identifies the soon-coming Sunday law in the United States, is typified by verse sixteen. Inspiration has identified that what was sealed was “the portion of the book of Daniel that related to the last days”.

Obukulu bw’enkaayana eno ey’enkomerero ku akabonero ka Loma bulabikibwa era mu Danyeri 11:10-16, ebifaananyiriza ebyafaayo ebikwekeddwa eby’olunyiriri 40 mu Danyeri 11. Ebyafaayo eby’olunyiriri 40 bitwala omuyizi w’obunnabbi mu 1989 ne mu kugwa kwa Soviet Union, nga bwe kiragiddwa mu linyiriri 10. Olunyiriri oluddako, 41, olulambulula etteeka lya Ssande eriri kumpi okujja mu United States, lufaananyizibwa olunyiriri 16. Okusikirizibwa kulaze nti ekyasibwa kyali “ekitundu ky’ekitabo kya Danyeri ekikwata ku ennaku ez’enkomerero.”

1989 unto the Sunday law is the sealed portion of the last days, and it is typified in verses ten through sixteen. It is therefore the increase of knowledge that leads to the close of probation for Seventh-day Adventists, for Adventism’s probation in the United States is finished at the Sunday law. In verses ten through sixteen we find verse fourteen, which identifies that it is the “robbers” of God’s people that establish the vision.

Okuva mu 1989 okutuuka ku tteeka erya Sande kye kitundu ekibikkiddwa ky’ennaku ez’enkomerero, era kifaananyizibwa mu misoko okuva ku kkumi okutuuka ku kkumi na mukaaga. Kale, kye okwongera obumanyi ekireetawo okuggwa kw’ekiseera eky’okugezesa ku Abadiventisi ab’Olunaku Ol’omusanvu, kubanga ekiseera ky’okugezesa ky’Abadiventisi mu Amerika kiggwaawo ku tteeka erya Sande. Mu misoko okuva ku kkumi okutuuka ku kkumi na mukaaga tusanga omusoko ogwa kkumi na nnya, ogulaga nti “abanyazi” b’abantu ba Katonda be bakakasa olubonekerwa.

Therefore, the Millerite controversy that is represented upon the 1843 pioneer chart is the first controversy of Rome in Adventism’s history. The fact that the very same controversy has again arrived, informs anyone who wishes to see that Jesus, as the Alpha and Omega, always illustrates the end with the beginning. The current controversy is the final controversy which sifts the wise and foolish virgins.

Noolwekyo, empaka z’Abamillerite eziragibwa ku chaati y’aba pionia ey’omwaka gwa 1843 ze mpaka ezasooka eza Roma mu byafaayo by’Abadiventisiti. Okuba nti empaka ezo zezimu zakomawo nate, kiraga buli ayagala okulaba nti Yesu, nga Alufa ne Omega, bulijjo alaga enkomerero okuyitira mu ntandikwa. Empaka eziriwo kaakano ze mpaka za nkomerero ezisunsula abawala abamagezi n’abata magezi.

Sanctified prophetic logic teaches that the one hundred and forty-four thousand come into perfect unity before their close of probation at the soon-coming Sunday law. The refining fire of Malachi’s Messenger of the Covenant is now purifying the Levites as gold and silver. The Dirt Brush Man is now purging His floor with words of truth.

Okulowooza okutukuvu okw’obunnabbi kuyigiriza nti aba emitwalo kkumi na nnya n’enkumi nnya bayingira mu bumu obutuukirivu nga tekunnaggala ku bo Eddirisa ly’Okusaasira ku kiseera ky’etteeka lya Ssande ekirindirirwa okutuuka mangu. Omuliro ogutereeza ogw’Omubaka w’Endagaano gw’ayogerako Malaki kati gutukuza Abaleevi ng’enzaabu n’efeeza. Omusajja w’ebburashi ey’ettaka kati akukuumula olusaalosalo lwe n’ebigambo by’amazima.

> “‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

> "‘Ekisunsuzo kye kiri mu mukono gwe, era anaatukuza ddala oluggya lwe, n’akuŋŋaanya eŋaano ye mu ggwanika.’ Matayo 3:12. Buno bwali bumwe ku biseera by’okutukuza. Mu bigambo by’amazima, amaguwa gaali gayawulibwa okuva mu eŋaano. Olw’okuba nga baali b’amalala nnyo era beesiima nga batuukirivu okutuuka n’okugaana okunenyezebwa, era nga baagala ensi nnyo okutuuka n’okugaana obulamu obw’obuwombeefu, bangi ne bamuvaako Yesu. N’abangi bakyakola kye kimu. Leero emyoyo gigezebwa nga bwe baagezebwa abayigirizwa abo mu kkuŋŋaaniro e Kaperunawumu. Amazima bwe lituusibwa mu mitima gyabwe, balaba nti obulamu bwabwe tebukkiriziganya n’okwagala kwa Katonda. Balaba obwetaavu bw’okukyuka kwonna mu bo; naye tebayagala kutandika omulimu ogw’okwegaana. Noolwekyo basunguwala nga ebibi byabwe bikkuliddwa. Bagenda nga banyize, ng’abayigirizwa bwe baava ku Yesu, nga beemulugunya, ‘Ekigambo kino kikakafu; ani ayinza okukiwulira?’" The Desire of Ages, 392.

The fact that the first sixteen verses are the beginning of Daniel’s last prophecy, and that those verses align with the last six verses of the chapter, indicates that the Alpha and Omega is using the verses in the beginning to accomplish the final separation of the wise and wicked, as represented by Daniel in chapter twelve, which is now occurring.

Ensonga nti ennyiriri kkumi n’omukaaga ezisooka ze ntandikwa y’obunnabbi bwa Danyeri obw’enkomerero, era nti ennyiriri ezo zikwatagana ne nnyiriri mukaaga ez’enkomerero ez’essuula, kiraga nti Alufa ne Omega akozesa ennyiriri ez’omu ntandikwa okutuukiriza okubawula okw’enkomerero wakati w’ab’amagezi n’ababi, nga Danyeri bwe yakiraga mu essuula ey’ekkumi n’abiri, nga kituukirira kaakano.

A third witness to the serious nature of the controversy is the fact that inspiration, through the writings of Sister White, clearly upholds the 1843 pioneer chart, which represents the controversy of Rome in verse fourteen. The beginning controversy represents the ending controversy, and the inspired endorsement of the Millerite understanding of verse fourteen’s “robbers of thy people,” means that if that foundational truth is rejected, it is simultaneously a rejection of the authority of the Spirit of Prophecy. In agreement with the previous two witnesses that emphasize that this controversy occurs just before probation closes is the certainty that the last, or final, deception for those who profess to uphold the Spirit of Prophecy, is a rejection of the Spirit of Prophecy.

Omujulirwa ow’okusatu ku nsonga y’obuzito bw’empaka eno kwe kuba nti okusikirizibwa, okuyita mu byawandiiko bya Mwannyinaffe White, kuwagira bulambulukufu ekyapa ky’abapayonya eky’omwaka 1843, ekiraga empaka za Roma mu lunyiriri olwa kkumi n’ena. Empaka ezatandika ziraga empaka ezaakoma, era okwagira okw’okusikirizibwa ku ntegeera ya ba Millerite ku “babbi b’abantu bo” ab’olunyiriri olwa kkumi n’ena kitegeeza nti bwe gagaanibwa ago amazima ag’omusingi, kiba kimu n’okugaana obuyinza bwa Omwoyo gw’Obunnabbi. Mu kukkiriziganya n’abajulirwa ababiri abaasooka abategeeza nti empaka eno ebaawo nga yaakaggala ekiseera ky’okugezesebwa, waliwo obukakafu nti obulimba obusembayo eri abo abagamba nti bawagira Omwoyo gw’Obunnabbi bwe bumu okugaana Omwoyo gw’Obunnabbi.

> “Satan is . . . constantly pressing in the spurious—to lead away from truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.

> Ssetaani ... bulijjo ayingiza ebikyamu—okutwala abantu okuva ku mazima. Eky’obulimba ekisembayo kya Ssetaani kinaaba okubuzisa amanyi g’obujulirwa bwa Mwoyo wa Katonda. ‘Awatali okubikkulirwa, abantu bazikirira’ (Engero 29:18). Ssetaani anaakola n’amagezi, mu ngeri ez’enjawulo era ng’ayita mu mikutu egy’enjawulo, okukankanya okwesiga kwa bantu ba Katonda abasigaddewo mu bujulirwa ob’amazima.

> “There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.

> Waakubawo obukyayi obwa Setaani obunaatandikibwa okulumba Obujulizi. Enkola ya Setaani ejja kuba okukankanya okukkiriza kw’amakanisa mu bwo, kubanga Setaani tasobola kufuna ekkubo eriyambulukufu ennyo okuleeta obulimba bwe n’okusibira emmeeme mu by’okulimba bye, singa obulabula, okunenya, n’amagezi ag’Omwoyo wa Katonda bigonderwa. Obubaka Obulondeddwa, ekitabo 1, omuko 48.

The making of none effect, or the rejection of the authority of the “testimony of the Spirit of God” through the writings of Ellen White, is the “very last deception of Satan.” Sister White wrote that she was “shown” that the “1843 chart was directed by the hand of the Lord, and should not be altered.” The previous passage directly associates the rejection of the authority of the Spirit of Prophecy with the vision of the last days, for all the prophets speak most directly of the last days. Therefore when Daniel says in verse fourteen that “the robbers” establish the vision, it is Solomon’s vision of Proverbs 29:18, which says that those who do not have the vision “perish,” and the word “perish” means “to be made naked”.

Okuggyaamu amaanyi oba okugaana obuyinza bw'‘obujulirwa bw’Omwoyo gwa Katonda’ obuyitira mu byawandiikibwa bya Ellen White kye ‘bulimba bwa Setaani obwenkomerero ddala.’ Mukyala White yawandiika nti ‘yalagibwa’ nti ‘chaati ya 1843 yakulemberwa omukono gwa Mukama, era terina kukyusibwa.’ Ekyawandiikiddwa ekyasooka kigatta butereevu okugaana obuyinza bw’Omwoyo ogw’Obunnabbi n’okwolesebwa kw’ennaku ez’enkomerero, kubanga bannabbi bonna boogera butereevu ennyo ku nnaku ez’enkomerero. Noolwekyo bwe Danyeri agamba mu olunyiriri olw’ekkuminamunaana nti ‘abambuzi’ bassaawo okwolesebwa, ekyo kwe kwolesebwa kwa Sulemaani mu Engero 29:18, okugamba nti abo abatalina okwolesebwa ‘baziikira,’ era ekigambo ‘baziikira’ kitegeeza ‘okufuulibwa bwereere.’

“Perish” is therefore identifying that those who profess to uphold the Spirit of Prophecy in the last days, but who reject the authority represented therein, become naked, and perish, which is a description of the Laodiceans, who are “wretched, and miserable, and poor, and blind, and naked.” They are counseled to buy “white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear.” If they refuse the counsel they are spewed out of the mouth of the Lord.

"Okuzikirira" bw’atyo kulaga nti abo abagamba nti bakuumira waggulu Omwoyo gw’Obunnabbi mu nnaku ez’enkomerero, naye ne bagaana obuyinza obukiikirizibwa omwo, bafuuka bwereere ne bazikirira, ekyo ekinnyonnyola Aba Lawodikiya, abali "bannyonoofu, era ab’ennaku, n’abavu, n’abazibe mu maaso, era abambadde bwereere." Bakuutiddwa okugula "ebyambalo ebyeru, olyoke oyambalwe, era ensonyi z’obwereere bwo zireme okulabika." Bwe bagaana obukuutirwa obwo, basamibwa okuva mu kamwa ka Mukama.

Thus, we find another witness that this nakedness is manifested just before probation closes. At the soon-coming Sunday law those naked souls will receive the mark of the beast, as they are overthrown, as represented in verse forty-one of Daniel eleven. The reason they will be overthrown is that they rejected the authority of the Spirit of Prophecy, which upholds the 1843 pioneer chart, which represents the foundations of Adventism, and includes the “key” which establishes the vision with the identification that Rome is the power represented as “the robbers of thy people” in verse fourteen.

Noolwekyo, tusanga obujulizi obulala nti obwereere buno bulabisibwa nga tuli kumpi n’okuggwa kw’ekiseera ky’okugezesa. Mu tteeka lya Sande eligenda okujja mu bwangu, emmeeme ezo ez’obwereere zijja kufuna akabonero k’ensolo, nga bagwamu, nga bwe kiikirirwa mu lennyiriri 41 erya Danyeri 11. Ensonga lwaki bagwamu kwe kuba nti bagaanye obuyinza bw’Omwoyo ogw’Obunnabbi, oguwagira ekibaati ky’abatandisi eky’omwaka gwa 1843, ekiraga emisimbu gy’Abadiventisiti, era ne kirimu “ekisumuluzo” ekikakasa ekyolesebwa, nga kiraga nti Ruumi ye buyinza ekiikirirwa ng’ “abambuzi b’abantu bo” mu lennyiriri 14 erya Danyeri 11.

> “One thing is certain: those Seventh-day Adventists who take their stand under Satan’s banner will first give up their faith in the warnings and reproofs contained in the Testimonies of God’s spirit.

> Ekintu kimu kikakafu: abo Abadiventisti ab’Olunaku Olw’omusanvu abayimirira wansi w’ekibendera lya Sitaani banasooka kuleka okukkiriza kwabwe mu bulabula n’okunenya ebiri mu Bujulizi bw’Omwoyo gwa Katonda.

> “The call to greater consecration and holier service is being made, and will continue to be made. Some who are now voicing Satan’s suggestions will come to their senses. There are those in important positions of trust who do not understand the truth for this time. To them the message must be given. If they receive it, Christ will accept them, and will make them workers together with him. But if they refuse to hear the message, they will take their stand under the black banner of the Prince of Darkness.

> Okuyitibwa okw’okwongera okwewaayo n’obuweereza obutukuvu obusinga kukolebwa, era kuligenda mu maaso kukolebwa. Abamu abali kaakano nga bayogerera ebiteeso bya Setaani balikomawo mu bwenge. Waliwo abali mu bifo eby’obwesigwa eby’ekikulu abatategeera amazima ag’ekiseera kino. Eri bo, obubaka busaanidde okuweebwa. Bwe bakikkiriza, Kristo alibakkiriza, era alibafuula bakozi wamu naye. Naye bwe bagaanira ddala okuwulira obubaka, balinywera wansi w’ekibendera ekirabika enzirugavu kya Omulangira w’ekizikiza.

> “I am instructed to say that the precious truth for this time is open more and more clearly to human minds. In a special sense men and women are to eat of Christ’s flesh and drink of his blood. There will be a development of the understanding, for the truth is capable of constant expansion. The divine originator of truth will come into closer and still closer communion with those who follow on to know him. As God’s people receive his word as the bread of heaven, they will know that his goings forth are prepared as the morning. They will receive spiritual strength, as the body receives physical strength when food is eaten.” Spalding and Magan, 305, 306.

> Ndagiddwa okwogera nti amazima ag’omuwendo ag’ekiseera kino gaggulwawo okweyongera, era ne galabikira bulungi nnyo mu magezi g’abantu. Mu ngeri ey’enjawulo, abasajja n’abakazi balina okulya omubiri gwa Kristo n’okunywa omusaayi gwe. Waakubawo okukulaakulana mu kutegeera, kubanga amazima gasobola okugaziibwa bulijjo. Omutandisi w’amazima ow’obwakatonda ajja kubeeranga mu bumu obusemberera nnyo, era obw’okweyongera okusemberera, n’abo abagoberera okumumanya. Nga abantu ba Katonda bwe bakkiriza ekigambo kye ng’omugaati ogw’omu ggulu, balimanya nti okuvayo kwe kwetegekeddwa ng’enkeera. Balifuna amaanyi ag’omwoyo, nga bwe omubiri gufuna amaanyi ag’eby’omubiri bwe gulyamu mmere. Spalding ne Magan, 305, 306.

In our last article we identified that Uriah Smith was the champion of the rebellion of 1863, for it was he who introduced the counterfeit 1863 chart. The chart he produced in 1863 removed the seven times of Leviticus twenty-six from Laodicean Adventism’s prophetic message, thus marking the beginning of the progressive tearing down of the foundations, and also the beginning of the construction of the counterfeit Laodicean Adventist foundation, which is built upon sand. Later in Advent history, his private interpretation of the king of the north, bore the fruits of his prophetic model as people fled the church.

Mu kiwandiiko kyaffe ekyasembyeyo twalaga nti Uriah Smith ye yali omukulembeze w’obujeemu bwa 1863, kubanga ye yaleeta ekifaananyi kya 1863 eky’obulimba. Ekifaananyi kye yakola mu 1863 kyagyamu emirundi musanvu egya Leviitiko 26 mu bubaka bw’obunnabbi bw’Abadiventisiti ab’e Laodikiya, ne kilaga okutandika kw’okumenyebwa okutambula bu ntono-buntono kw’emisingi, era ne kitandikawo okuzimba omusingi ogw’obulimba ogw’Abadiventisiti ab’e Laodikiya, oguzimbiddwa ku musenyi. Oluvannyuma mu byafaayo by’Abadiventisiti, okunnyonnyola kwe okw’obwannannyini ku kabaka ow’omu Bukiikakkono kwazaala ebibala by’enkola ye y’obunnabbi nga abantu babulukira mu kkanisa.

> Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them. Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it. Matthew 7:15–27.

> Mwegendereze bannabbi ab’obulimba, abajja gye muli nga bambadde engoye z’endiga, naye munda bali empisi ezirumba. Mubamanye ku bibala byabwe. Abantu bakuŋŋaanya zabbibu ku miiba, oba ebikuyu ku mikokoma? Bw’atyo omuti omulungi buli gwe guleeta ebibala ebirungi; naye omuti omubi guleeta ebibala ebibi. Omuti omulungi tasobola kuleeta bibala bibi, so n’omuti omubi tasobola kuleeta bibala birungi. Buli muti ogutaleeta bibala birungi gutemebwa ne gusuulibwa mu muliro. Ky’ova ku bibala byabwe mubamanyenga. Si buli ayogera gyendi nti, Mukama, Mukama, aliyingira mu bwakabaka obw’eggulu; naye oyo akola okwagala kwa Kitange ali mu ggulu. Abangi baligamba gyendi ku lunaku luli nti, Mukama, Mukama, tetwalagula mu linnya lyo? era mu linnya lyo twaagobangamu badayimooni? era mu linnya lyo twakola eby’amagero bingi? Era olwo ndibagamba nti, Sibatamanya: muve gye ndi, mmwe abakozi b’obutali butuukirivu. Ky’ova buli awulira ebigambo byange bino, era n’abikola, ndimufaananyiriza n’omusajja amagezi eyazimba ennyumba ye ku lwazi: Ne nkuba n’etonnya, ne migga ne gijja, ne mpewo ne zibuuka, ne bikuba ennyumba eyo; ne teegwa: kubanga yali yesimbiddwa ku lwazi. Era buli awulira ebigambo byange bino, n’atabikola, alifaananibwa n’omusajja omusirusiru eyazimba ennyumba ye ku musenyu: Ne nkuba n’etonnya, ne migga ne gijja, ne mpewo ne zibuuka, ne bikuba ennyumba eyo; ne egwa: n’okugwa kwayo ne kuba kunene. Matayo 7:15-27.

The leadership of Laodicean Seventh-day Adventism was passed by in 1989, as assuredly as the leadership of the Jewish church was passed by at the birth of Christ.

Obukulembeze bw’Obudiventisiti obw’Olw’omusanvu obwa Lawodikiya bwayitirwako mu 1989, nga bwe kikakase ddala ng’obukulembeze bw’ekkanisa ey’Abayudaaya bwe bwayitirwako ku kuzaalibwa kwa Kristo.

> “Men know it not, but the tidings fill heaven with rejoicing. With a deeper and more tender interest the holy beings from the world of light are drawn to the earth. The whole world is brighter for His presence. Above the hills of Bethlehem are gathered an innumerable throng of angels. They wait the signal to declare the glad news to the world. Had the leaders in Israel been true to their trust, they might have shared the joy of heralding the birth of Jesus. But now they are passed by.

> Abantu tebakimanyi, naye amawulire gano gajjuza eggulu essanyu. N’obwagazi obuzama era obw’ekisa okusinga, ebitonde ebitukuvu okuva mu nsi ey’ekitangaala bisikirizibwa okusemberera ensi. Ensi yonna eyaka nnyo olw’okubeerawo kwe. Waggulu w’ensozi eza Beseleemu wakkung’aniddwa ekibiina ky’abamalayika ekitaweranteekebwa. Balindirira akabonero okulangirira amawulire amalungi eri ensi yonna. Singa abakulembeze ba Isirayiri baali beesigwa mu buvunaanyizibwa bwe baasigibwa nabo, bandibadde bagabana essanyu ery’okulangirira okuzaalibwa kwa Yesu. Naye kaakano basuuliddwa ku mabbali.

> “God declares, ‘I will pour water upon him that is thirsty, and floods upon the dry ground.’ ‘Unto the upright there ariseth light in the darkness.’ Isaiah 44:3; Psalm 112:4. To those who are seeking for light, and who accept it with gladness, the bright rays from the throne of God will shine.” The Desire of Ages, 47.

> Katonda agamba nti, 'Ndiyiwa amazzi eri oyo alina ennyonta, ne ndireeta amataba ku ttaka ekalu.' 'Eri abatuukirivu omusana guyimuka mu kizikiza.' Isaiah 44:3; Psalm 112:4. Eri abo abanoonya ekitangaala, era abakikkiriza n’essanyu, omusana ogwakaayirira okuva ku ntebe ya Katonda gugenda kubamurikira." The Desire of Ages, 47.

The time of the end in the line of Christ was His birth, and it was then that the message which would test that generation was unsealed. 1989 was the time of the end for the candidates who are called to be among the one hundred and forty-four thousand. Uriah Smith’s prophetic model rejected the foundational truths which are represented on the 1843 chart. Those truths were the “Rock.”

Ekiseera eky'enkomerero mu lunyiriri lwa Kristo kwali okuzaalibwa kwe, era mu kiseera ekyo obubaka obwabadde bugenda kugezesa omulembe ogwo bwaggulwawo. Mu 1989 kyali ekiseera eky'enkomerero eri abakandidati abayitibwa okuba ku muwendo gwa abantu emitwalo kkumi na nnya n'enkumi nnya. Emodeli y'obunnabbi eya Uriah Smith yagaana amazima ag'esinziirwako agakiikirizibwa ku lupapula lwa 1843. Amazima ago ge gaali "Ejjinja."

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> Okulabula kuzze: Tewali kya kukkirizibwa kuyingira ekinaatabangula omusingi gw’okukkiriza gwe tubadde tuzimbirako okuva lwe obubaka bwajja mu 1842, 1843, ne 1844. Nali mu bubaka buno, era okuva olwo mbadde nnyimiridde mu maaso g’ensi, ng’omwesigwa ku kitangaala Katonda kye y’atuwadde. Tetuteekateeka kuggyawo ebigere byaffe ku pulatifoomu mwe byateekebwa nga buli lunaku twanoonyanga Mukama mu kusaba okunywevu, nga tunoonyanga ekitangaala. Olowooza nti nandyinza okusuula ekitangaala Katonda kye yampa? Kiteekwa okuba ng’Ejjinja ery’emyaka gyonna. Kibadde kinnondera ekkubo okuva lwe Katonda yampa. Review and Herald, Epreli 14, 1903.

On September 11, 2001 the latter rain began to sprinkle as the winds representing Islam of the third Woe were released, and the Patriot Act marked a transition from English to Roman law prophetically announcing that the flood of the papal power had begun to flow. The final testing process for the house of Laodicean Adventism began, and “the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it”.

Ku September 11, 2001, enkuba ey’enkomerero yatandika okutontomera, nga empewo eziyimirira Obusiraamu ez’olubonaabona olw’okusatu zaasumululwa, era Patriot Act yalaga okukyuka okuva mu tteeka ery’Abangereza okudda ku tteeka ery’Abaruumi, nga mu ngeri y’obunnabbi erangirira nti omugga gw’obuyinza bwa Papa gutandise okugga. Enteekateeka ey’enkomerero ey’okukezesa eri ennyumba ya Adventisiti eya Laodokiya yatandika, era “Enkuba n’etonnya, emigga ne gigga, n’empewo ne ziwa, ne bikuutirira ennyumba eyo; ne giguwa: n’okugwa kwayo ne kuba kungi.”

The message that the mighty angel announced at that time identified that all nations had drunk the wine of Babylon, and the counterfeit methodology of papal Rome and apostate Protestantism which had been progressively adopted since the rebellion of 1863, is represented by the wine (doctrine) of Babylon.

Obubaka lwe malaika ow’amaanyi yategeeza mu kiseera ekyo bwalaga nti amawanga gonna gaabadde gaanywedde omwenge gwa Babulooni, era enkola ey’obulimba eya Loma ey’Obwapaapa n’ObuProtestanti obujeemu, eyali egobererwa mpolampola okuva mu bujeemu bwa 1863, eyimiririrwa omwenge (enjigiriza) ogwa Babulooni.

> And after these things 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, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.

> Awo oluvannyuma lw’ebyo nalaba malayika omulala ng’akka okuva mu ggulu, ng’alina amaanyi amanene; n’ensi n’eyaka olw’ekitiibwa kye. N’akaaba n’eddoboozi ery’amaanyi nnyo, ng’agamba nti, Babulooni omukulu agudde, agudde, era afuuse ekifo eky’okubeeramu baddayimooni, ne kkomera ly’emyoyo gyonna egy’obutali butukuvu, n’ekisiba ky’ebinyonyi byonna ebitali bitukuvu era ebyenyinyalwa. Kubanga amawanga gonna banywedde ku wayini w’obusungu bw’obwenzi bwe, n’abakabaka b’ensi bakoze naye obwenzi, n’abasuubuzi b’ensi bafuuse abagagga olw’obungi bw’eby’obugwagwa bye. Okubikkulirwa 18:1-3.

At the disappointment of July 18, 2020, the testing process was over for the Laodicean Seventh-day Adventist church, and the testing process of those who were the candidates to be among the one hundred and forty-four thousand began. When Michael began to awaken those candidates in July of 2023, the message, represented as oil in the parable of Adventism was again unsealed. Whether post September 11, 2001 or post July 2023, there was an outpouring of the oil, and the message that was unsealed in July 2023, when fully developed, is the Midnight Cry message of the parable.

Mu kusuulibwa essuubi kwa July 18, 2020, enteekateeka y’okugezesa eya Ekkanisa ya Abadiventisiti b’Olunaku Ol’omusanvu ey’e Lawodikiya yaggwaawo, era enteekateeka y’okugezesa abo abaali abakandiida okubeera mu 144,000 n’etandika. Mikaeri bwe yatandika okuzuukusa abo bakandiida mu July 2023, obubaka, obulaga mu kifaananyi ky’amafuta mu lugero olw’Obu-Adiventisiti, ne bubikkulibwa nate. Obadde oluvannyuma lwa September 11, 2001 oba oluvannyuma lwa July 2023, waaliwo okufukibwa kw’amafuta, era obubaka obwabikkulibwa mu July 2023, bwe buba bumaze okukula ddala, kiba Obubaka bw’Okukaaba okw’omu ttumbi ly’ekiro ogw’olugero.

It begins in the testing time as the message for the wise and foolish virgins, but it swells to the loud cry message. That message arrives at the soon-coming Sunday law, and when it arrives the second voice of Revelation chapter eighteen calls God’s other flock out of Babylon.

Bwatandika mu kiseera ky’okugezesa ng’obubaka eri abawala ab’amagezi n’abasirusiru, naye bweyongera ne bufuuka obubaka bw’okukaaba okw’amaanyi. Obubaka obwo butuuka ku tteeka lya Ssande erijja mangu, era bwe butuuka, eddoboozi ery’okubiri mu kitabo ky’Okubikkulirwa, omutwe ogw’ekkumi n’omunaana, liyita ekisibo ekirala kya Katonda okuva mu Babulooni.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:4, 5.

> Ne mpulira eddoboozi eddala okuva mu ggulu nga ligamba nti, Mufulume mu ye, mmwe abantu bange, mulemenga okutaba wamu mu bibi bye, era mulemenga okutuukibwako ebikolimo bye. Kubanga ebibi bye bituuse mu ggulu, era Katonda ajjukidde ebyonoono bye. Okubikkulirwa 18:4-5.

The first voice of verse one through three announced the arrival of a testing time, and the sprinkling of the latter rain then began. The second voice identifies the end of that testing time, and announces the testing time for God’s other flock that is still in Babylon.

Eddoboozi eryasooka mu ebitundu 1 okutuuka ku 3 lyalangirira okujja kw’ebbanga ly’okugezebwa, era olwo okutontoma kw’enkuba ey’oluvannyuma ne kutandika. Eddoboozi ery’okubiri liraga enkomerero y’ebbanga eryo ly’okugezebwa, era lilangirira ebbanga ly’okugezebwa ery’ekisibo kya Katonda ekirala ekikyali mu Babulooni.

> “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.’ And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people.’” Review and Herald, December 6, 1892.

> Noolwekyo mu mulimu ogw’enkomerero ogw’okulabula ensi, okuyita okubiri okw’enjawulo kuweerezebwa eri amakanisa. Obubaka bwa malaika ow’okubiri buno nti, ‘Babulooni agudde, agudde, ekibuga ekyo ekinene, kubanga yaanywesa amawanga gonna omwenge ogw’obusungu bw’obwenzi bwe.’ Era mu ddoboozi ery’amaanyi ery’obubaka bwa malaika ow’okusatu wawulirwa eddoboozi okuva mu ggulu nga ligamba nti, ‘Muvemu gy’ali, mmwe bantu bange.’ Review and Herald, 6 Desemba 1892.

It is during the outpouring of the Holy Spirit that Paul’s strong delusion of Second Thessalonians is accomplished. Whether it was the testing of the Laodicean Seventh-day Adventist church that began on September 11, 2001 or the testing of the virgins who experienced the disappointment of July 18, 2020, the testing occurs during an outpouring of the Holy Spirit. That outpouring represents a testing message.

Mu kiseera ky’okuyiwa kw’Omwoyo Omutukuvu mwe butuukirizibwa obulimba obw’amaanyi Pawulo bw’ayogera mu Abatesalonika Ekyokubiri. Woba nga kyali okugezebwa kw’ekkanisa y’Abadiventisti b’Olunaku Ol’omusanvu eya Laodikiya okwatandika nga September 11, 2001 oba okugezebwa kw’abawala abaayitamu ennyamivu eya July 18, 2020, okugezebwa kubeerawo mu kiseera ky’okuyiwa kw’Omwoyo Omutukuvu. Okuyiwa okwo kuyimirira obubaka obw’okugezesa.

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> Abafukibwako amafuta abayimirira ku luyi lwa Mukama ow’ensi yonna, balina ekifo ekyali kiweereddwa Setaani ng’akerubi omusaanikira. Bwe bayita mu biramu ebitukuvu ebimwetooloola entebe ye, Mukama akuumanga okunyumagana okutalekerawo n’abatuuze b’ensi. Amafuta aga zaabu galaga ekisa Katonda kye akozesa okukuuma ettala z’abakkiriza nga azijjuza amafuta, zireme okukendeka muliro ne zikazima. Singa amafuta gano amatukuvu tegafulukutirwa okuva mu ggulu mu bubaka bwa Mwoyo wa Katonda, amaanyi ag’obubi gandibadde gafuga ddala abantu.

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> Katonda aswazibwa bwe tutaaniriza obubaka b’atutumira. Mu ngeri eyo tugaana amafuta ag’eggolide ge yandifukamye mu meeme zaffe okutuusibwa eri abo abali mu kizikiza. Bwe kijja okukoowoola nti, ‘Laba, omugole ajja; muvemu mugende okumususinkana,’ abo abatanafuna amafuta amatukuvu, abatakuzezza ekisa kya Kristo mu mitima gyabwe, bajja kulaba, ng’abawala abasirusiru, nti tebateeseteese okususinkana Mukama waabwe. Tebalina mu bo bennyini amaanyi okufuna amafuta ago, era obulamu bwabwe buzikiridde. Naye singa tusaba Omwoyo Omutukuvu wa Katonda, singa tusaba nga Musa bwe yasaba nti, ‘Nkolage ekitiibwa kyo,’ okwagala kwa Katonda kujja kufukiddwa mu mitima gyaffe. Okuyita mu mapaipu ag’eggolide, amafuta ag’eggolide gajja okutuusibwa gye tuli. ‘Si lwa maanyi, newaakubadde obuyinza, naye lwa Mwoyo gwange,’ bw’ayogera Mukama w’eggye. Mu okwaniriza okumasamasa kw’Enjuba ey’obutuukirivu, abaana ba Katonda balisa ng’ettabaaza mu nsi. Review and Herald, July 20, 1897.

The sealing time of the one hundred and forty-four thousand began on September 11, 2001, and it represents two testing periods. The first is the final testing of the Laodicean Seventh-day Adventist church, and the second is for those who are the subjects of the parable of the ten virgins. To be either a wise or a foolish virgin requires that all the virgins experience a tarrying time.

Ekiseera eky’okusiigibwa akabonero ky’abo 144,000 kyatandika nga Settemba 11, 2001, era kiyimirira ebiseera bibiri eby’okugezesebwa. Ekyasooka kye kigezo eky’enkomerero ekya Ekkanisa ey’Abadiventisti b’Olunaku olw’Omusanvu ey’e Laodikiya, ate eky’okubiri kikwatagana n’abo abalagibwa mu lugero lw’abawala kkumi. Okuba omuwala ow’amagezi oba omusirusiru kyetaagisa nti abawala bonna bayite mu kiseera eky’okulindirira.

In Millerite history the tarrying time began with the arrival of the second angel, which occurred at the first disappointment. At that point the Protestants, who were God’s former covenant chosen people were passed by. On July 18, 2020 the former covenant chosen people were passed by, and the testing process that occurred during the tarrying time in the Millerite history began to be repeated. The message of the Midnight Cry was then developed in Millerite history, as it is currently being developed. When it fully arrived at the Exeter Camp meeting it was manifested who had the message (oil) and who did not. The former covenant chosen people of either history is the first to be tested and passed by.

Mu byafaayo by'Abamileraiti, ebbanga ery'okukereererwa lyatandika n'okutuuka kw'omulayika ow'okubiri, ekyaliwo ku okwennyamirwa okwasooka. Mu kiseera ekyo, Abaprotestanti, abaali abantu ba Katonda abaalondebwa mu ndagaano eyasooka, baayitibwako. Ku July 18, 2020, abantu ba Katonda abaalondebwa mu ndagaano eyasooka baayitibwako, era enteekateeka y'okugezesa eyaliwo mu bbanga ery'okukereererwa mu byafaayo by'Abamileraiti n'ettandika okuddamu okubeerawo. Obubaka bw'Okukaaba mu ttumbi ly'ekiro ne bukulaakulanyizibwa mu byafaayo by'Abamileraiti, nga bwe bukulaakulanyizibwa kaakano. Bwe bwatuuka mu bujjuvu ku enkungaana ya kkampu e Exeter, ne kyerabikira ani yali alina obubaka (amafuta) n'atalina. Abantu ba Katonda abaalondebwa mu ndagaano eyasooka mu byafaayo byombi be basooka okugezeseebwa era ne bayitibwako.

> “‘A new heart will I give you and a new spirit will I put within you.’ I believe with all my heart that the Spirit of God is being withdrawn from the world, and those who have had great light and opportunities and have not improved them, will be the first to be left. They have grieved away the Spirit of God. The present activity of Satan in working upon hearts, and upon churches and nations should startle every student of prophecy. The end is near. Let our churches arise. Let the converting power of God be experienced in the heart of the individual members, and then we shall see the deep moving of the Spirit of God. Mere forgiveness of sin is not the sole result of the death of Jesus. He made the infinite sacrifice not only that sin might be removed, but that human nature might be restored, rebeautified, reconstructed from its ruins, and made fit for the presence of God.” Selected Messages, book 3, 154.

> "‘Omutima omuggya ndibawa, era omwoyo omuggya nditeeka mu mmwe.’ Nzikiriza n’omutima gwange gwonna nti Omwoyo wa Katonda ng’aggyibwawo ku nsi, era abo abaafunye okumanyisa okungi n’emikisa eminene ne batagukozesa bulungi, be banaasooka okulekerwa. Balumizza Omwoyo wa Katonda okutuusa lwe yabavaako. Omulimu gwa Setaani ogw’ebiseera bino mu kukolera ku mitima, ne ku amakkanisa ne ku mawanga, gulina okukankanya buli muyizi w’obunnabbi. Enkomerero eri kumpi. Amakkanisa gaffe gagolokoke. Obuyinza obukyusa bwa Katonda buwulirwe mu mitima gya buli mmemba omu ku omu, ne tulyoke tulabe okukola okw’amaanyi kw’Omwoyo wa Katonda. Okusonyiyibwa kw’ebibi kwokka si kyokka ekivudde mu kufa kwa Yesu. Yawaayo ssaddaaka entagendeka, si lwa nti ekibi kiggyibweko kyokka, wabula obutonde bw’omuntu baddizibwewo, bwonyezebwe buggya, bwazimbibwemu nate okuva mu bumenyeko bwabwo, era ne bukolebwa obusaanira okubeera mu maaso ga Katonda." Selected Messages, book 3, 154.

In either testing period, those who rejected the message that is unsealed receive Paul’s strong delusion.

Mu kimu ku biseera eby’okugezesebwa byombi, abo abaagaanye obubaka obubikkuliddwa bafuna obulimbirizibwa obw’amaanyi bwa Pawulo.

> “It is a fearful thing to treat lightly the truth which has convinced our understanding and touched our hearts. We cannot with impunity reject the warnings which God in mercy sends us. A message was sent from heaven to the world in Noah’s day, and the salvation of men depended upon the manner in which they treated that message. Because they rejected the warning, the Spirit of God was withdrawn from the sinful race, and they perished in the waters of the flood. In the time of Abraham, mercy ceased to plead with the guilty inhabitants of Sodom, and all but Lot with his wife and two daughters were consumed by the fire sent down from heaven. So in the days of Christ. The Son of God declared to the unbelieving Jews of that generation, ‘Your house is left unto you desolate.’ Looking down to the last days, the same infinite power declares, concerning those who ‘received not the love of the truth, that they might be saved,’ ‘For this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ As they reject the teachings of His Word, God withdraws His Spirit, and leaves them to the deceptions which they love.” Early Writings, 46.

> Kintu eky’entiisa nnyo okutwalira enyangu amazima agakakasizza okutegeera kwaffe era agatukwatidde ku mitima gyaffe. Tetuyinza kugaaniraamu obulabula Katonda mu kisa kye bw’atutuma, nga tetulibwako kibonerezo. Mu nnaku za Nuuwa, obubaka bwava mu ggulu ne buweerezebwa eri ensi, era obulokozi bw’abantu bwasinziira ku ngeri gye baatwalamu obubaka obwo. Olw’okugaana obulabula, Omwoyo wa Katonda ne aggyibwako ku kika ky’abantu aboonoonyi, ne bazikirira mu mazzi g’omwuzure. Mu biro bya Ibulayimu, ekisa ne kireka okuwolereza abatuuze ab’omusango b’e Sodomu, era bonna, okuggyako Lutti n’omukyala we n’abaana be bawala babiri, baayokebwa omuliro ogwasindikibwa okuva mu ggulu. Era bwe kityo ne mu nnaku za Kristo. Omwana wa Katonda n’agamba Abayudaaya abataakkiriza b’omu mulembe ogwo nti, ‘Ennyumba yammwe ebalekeddwa bwereere.’ Nga tanuula mu nnaku ez’enkomerero, amaanyi ago agataliiko mupimo gagamba ku abo ‘abatafuna okwagala kw’amazima balyoke balokoke,’ nti, ‘Lw’ensonga eyo Katonda alibatumira ekulyazamanyi ek’amaanyi, balyoke bakkirize obulimba: bonna abatakkiriza amazima naye abaasanyukira mu bitali bya butuukirivu, balyoke basalibwe omusango.’ Bwe bagaana enjigiriza z’Ekigambo kye, Katonda aggyako Omwoyo gwe, n’abalekera mu bulimba bwe baagala. Ebyawandiikibwa Ebyasooka, 46.

We will continue this study in the next article.

Tujja kugenda mu maaso n’okunoonyereza kuno mu kiwandiiko ekiddako.

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