Article

# The Book of Daniel - Number Twenty-One

Ekitabo kya Danyeri - Ennamba amakumi abiri mu emu

In Measure

Mu mpima

Author

Jeff Pippenger

Published

December 16, 2023

Formats

PDF
Word

We are working through Isaiah chapter twenty-seven, for it establishes the context for the following chapters of Isaiah. Those following chapters identify the latter rain as the correct biblical methodology. The methodology, when recognized and employed, reveals the prophetic message that if accepted produces a corresponding experience.

Tuli mu kuyitamu Isaaya essuula amakumi abiri mu musanvu, kubanga liteeka ensengeka y’okutegeera ssuula ezigoberera ez’omu Isaaya. Ezo ssuula ezigoberera zitegeeza nti emvura ey’oluvannyuma ye nkola entuufu ey’omu Bayibuli. Enkola eno, bwe emanyiddwa era ne ekozesebwa, eyoleka obubaka bw’obunnabbi, obwo bwe bukkirizibwa buzaala obumanyirivu obugenderanira nabwo.

On September 11, 2001 the song that is to be sung unto the former covenant people of God, who are the Seventh-day Adventist people, is that they are being passed by as God’s people, for they have not brought forth the fruits that were intended by God for His vineyard to produce. The song was to be premised on the covenant relationship, represented by the vineyard which God had planted and also by their rejection of the stone of stumbling in 1863. They had become Laodicea in 1856, and for seven years, or “seven times”, or twenty-five hundred and twenty days, God sought entrance, but they closed the door against Him in 1863.

Ku Sebutemba 11, 2001, oluyimba olugenda okuyimbirwa abo abaali abantu b’endagaano ya Katonda, abo be Abadiventisti b’Olunaku Ol’omusanvu, nti balekebwa ku mabbali ng’abantu ba Katonda, kubanga tebaaleese bibala Katonda bye yagenderera ennimiro ye y’emizabbibu okuzala. Oluyimba luno lwabadde lusinziira ku ndagaano, nga kiragibwa mu kifaananyi ky’ennimiro y’emizabbibu Katonda gye yasimba era ne mu kugaana kwabwe ejjinja ery’okwazisa mu 1863. Baafuuka Lawodikiya mu 1856, era okumala emyaka musanvu, oba ‘emirundi musanvu’, oba ennaku enkumi bbiri mu bikumi bitaano mu amakumi abiri, Katonda yanoonya okuyingira, naye ne bamuggalaako oluggi mu 1863.

Since September 11, 2001 they are being bound into bundles in advance of being spewed fully out of His mouth at the Sunday law. The message to be sung to Adventism since September 11, 2001 is the Laodicean message, which is the message of the vineyard that contains the stumbling stone that crushes any who refuse to “see” and “taste” the precious stone. The promise to the Laodiceans in Isaiah’s passage is that any Adventist who chooses to accept this final warning, still has time to “take hold of” Christ’s “strength, that” they “may make peace with” Christ, for Christ is still willing “to make peace with” them. But at the cry at midnight, just before the soon-coming Sunday law, that opportunity is forever over.

Okuva nga 11 Settemba 2001, babadde basibibwa mu miwumbo nga baategekeddwa okumetulibwa ddala okuva mu kamwa ke mu kiseera ky'etteeka erya Sande. Obubaka obuyimbirwa eri Ab'Adiventisiti kuva nga 11 Settemba 2001 bwe buba obwa Lawodikiya, era bwe buba obubaka bw'ennimiro y'emizabbibu obulimu ejjinja ery'okuseerera erimenya bonna abagaana 'okulaba' n' 'okugeza' ejjinja ery'omuwendo omukulu. Okusubiza eri Aba Lawodikiya mu kyawandiikibwa kya Isaaya kwe kugamba nti Adiventisiti yenna alondawo okukkiriza okulabula kuno okw'enkomerero, akyali n'obudde 'okukwata ku' 'maanyi' ga Kristo, 'nti' 'akole emirembe ne' Kristo, kubanga Kristo akyetegefu 'okukola emirembe naye'. Naye mu 'kukoowoola okw'ettumbi ly'ekiro', nga tekunnaba kutuuka tteeka erya Sande erijja mangu, omukisa ogwo gunaabeera guweddewo bulijjo.

In the time period that began on September 11, 2001 God promised to make those who “in time past were not a people”, “a root out of a dry ground”, to “take root” “blossom and bud, and fill the face of the world with fruit.” What causes the root of Jesse to blossom and bud is the latter rain, for the root that is to blossom and bud is destined prophetically to be the ensign that is lifted up, and the ensign is the root of Jesse.

Mu bbanga ly’ebiseera eryatandika ku September 11, 2001, Katonda yasuubiza okufuula abo "abaali mu biseera ebyayita si bantu," "ng’omuzi okuva mu ttaka erikalu," "okutera emizi" "okubunikira n’okumera ebimuli, ne kujjuzza amaaso g’ensi ebibala." Ekireeta omuzi gwa Yese okubunikira n’okumera ebimuli ye envuba ey’oluvannyuma, kubanga omuzi ogugenda okubunikira n’okumera ebimuli gwateekebwawo mu bubaka bw’obunnabbi okuba ekibendera ekitwalibwa waggulu, era ekibendera kye muzi gwa Yese.

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. Isaiah 11:10.

> Era ku lunaku olwo walibaawo omuzi gwa Yese ogunaayimirira ng'akabonero k'abantu; ab'amawanga banaagunoonya, era okuwummula kwe kunaabanga kwa kitiibwa. Isaaya 11:10.

The latter rain caused the root of Jesse to blossom and bud beginning on September 11, 2001 and at the soon-coming Sunday law the root will fill the whole earth with fruit. The Sunday law in Isaiah chapter twenty-seven is the progressive history that is also represented in chapters one through three in the book of Daniel. The latter rain began to sprinkle when the nations were angered on September 11, 2001 with the release and then immediate restraint of Islam of the third Woe.

Enkuba ey’oluvannyuma yavaako omuzizi gwa Yese okumera n’okuwa ebimuli nga bitandikira nga Septemba 11, 2001, era ku tteeka lya Ssande eririna okutuuka mu bwangu, omuzizi ogwo gunaajjuza ensi yonna ebibala. Etteeka lya Ssande mu Isaaya essuula amakumi abiri mu musanvu liraga ebyafaayo ebyeyongera mu maaso, era ebyo byimirirwamu ne mu kitabo kya Danyeri essuula emu okutuuka essatu. Enkuba ey’oluvannyuma yatandika okutonnya entonnye mu kiseera amawanga lwe gasunguwalibwa nga Septemba 11, 2001 olw’okutekululwa n’oluvannyuma amangu ddala okuziyizibwa kw’Obusiraamu okw’olubonaabona olw’okusatu.

> “‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> "‘Okutandika okw’ekiseera ekyo eky’obuzibu,’ omwogerwako wano tekitegeeza kiseera amakuba lwe ganaatandika okuyiikibwa, wabula akaseera akatono nnyo nga tebinnaba kuyiikibwa, Kristo ng’ali mu Kifo Ekitukuvu. Mu kiseera ekyo, nga omulimu gw’obulokozi gugenda guggwaawo, obuzibu bunaabeera bujja ku nsi, era amawanga ganaasunguwala, naye ganaakomezebwanga obutaziyiza omulimu gwa Malayika ow’okusatu. Mu kiseera ekyo ‘enfula ey’enkomerero,’ oba okuzzaamu amaanyi okuva mu maaso g’Omukama, enejja okuwa amaanyi eddoboozi ery’amaanyi erya Malayika ow’okusatu, era n’etegeka abatukuvu okusimama mu kiseera amakuba omusanvu agasembayo lwe ganaayiikibwa." Ebyawandiikibwa Ebyasooka, 85.

In the passage Sister White is clarifying that there is a short period when salvation is still open. The “time of trouble” she is addressing is distinct from the great time of trouble, that begins when probation fully closes. In Adventism it is rightly referred to as “the little time of trouble” in relation to the great time of trouble that begins when Michael stands up. The “little time of trouble” represents the period when national ruin begins at the soon-coming Sunday law, and continues until probation closes.

Mu kitundu kino Sister White ayongera okunnyonnyola nti waliwo ebbanga eppimpi we obulokozi bukyaligguddwawo. “Ekiseera ky’ennaku” ky’ayogerako kyawukana ku kiseera ky’ennaku ennene, ekitandikira nga obudde bw’okugezesa buggaddwawo ddala. Mu ddiini y’Abadiventisiti kiyitibwa bulungi “ekiseera ekitono eky’ennaku,” nga bakigerageranya n’ekiseera ky’ennaku ennene ekitandika Mikaeri bw’ayimirira. “Ekiseera ekitono eky’ennaku” kikiikirira ebbanga lwe kutandika okuzikirira kw’eggwanga ku tteeka erya Sande erigenda okuyisibwa mangu, era ne kugenda mu maaso okutuusa nga obudde bw’okugezesa buggaddwawo.

In the history from September 11, 2001 through to the Sunday law the final cleansing and judgment of Adventism is illustrated as occurring during the “sprinkling” of the latter rain. That period when the latter rain, which is also the “refreshing,” begins as a “sprinkling”, but progresses unto the full outpouring at the Sunday law. In that period, which begins when Islam of the third Woe makes the nations angry, the latter rain begins to fall, and some recognize the latter rain and receive it, and some do not recognize the latter rain. Some recognize that something is happening, but they don’t understand what it is, and brace themselves against it.

Mu byafaayo okuva nga 11 Septemba 2001 okutuuka ku tteeka lya Sande, okutukuza okusembayo n’okusala omusango kwa Adiventizimu kulagibwa nga kibaawo mu ‘okufukiriza’ kw’enkuba ey’oluvannyuma. Ekiseera ekyo nga enkuba ey’oluvannyuma, era eyitibwa ‘okuzzaamu amaanyi,’ etandika nga ‘okufukiriza’, naye n’eyongerayo okutuuka ku kufukirira okunene ddala mu kiseera ky’etteeka lya Sande. Mu kiseera ekyo, ekitandikira bwe Islamu ey’Akabi akasatu esunguwaza amawanga, enkuba ey’oluvannyuma etandika okutonnya, era abamu bamanya enkuba ey’oluvannyuma ne bagifuna, ate abalala tebagimanya. Abamu bamanya nti waliwo ekibaawo, naye tebategeera kye kiri, ne beesimba okukirwanyisa.

> “Many have in a great measure failed to receive the former rain. They have not obtained all the benefits that God has thus provided for them. They expect that the lack will be supplied by the latter rain. When the richest abundance of grace shall be bestowed, they intend to open their hearts to receive it. They are making a terrible mistake. The work that God has begun in the human heart in giving His light and knowledge must be continually going forward. Every individual must realize his own necessity. The heart must be emptied of every defilement and cleansed for the indwelling of the Spirit. It was by the confession and forsaking of sin, by earnest prayer and consecration of themselves to God, that the early disciples prepared for the outpouring of the Holy Spirit on the Day of Pentecost. The same work, only in greater degree, must be done now. Then the human agent had only to ask for the blessing, and wait for the Lord to perfect the work concerning him. It is God who began the work, and He will finish His work, making man complete in Jesus Christ. But there must be no neglect of the grace represented by the former rain. Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 506, 507.

> Abangi, mu ngeri ennene, balemereddwa okufuna enkuba eyasooka. Tebafunye byonna eby’emigaso Katonda bye yabategekera bw’atyo. Balowooza nti ekibula kijja kujjuzaalibwa enkuba ey’oluvannyuma. Bwe kinaabeerawo okuweebwa kw’obugagga bw’ekisa obusukkiridde, balyoka baggulawo emitima gyabwe okukyaniriza. Bakola ensobi ey’akabi ennyo. Omulimu Katonda gwe yatandika mu mutima gw’omuntu, mu kubawa omusana n’okumanya kwe, gulina okugenda mu maaso bulijjo. Buli muntu ateekwa okutegeera obwetaavu bwe. Omutima gulina okuggibwamu obutali butukuvu bwonna era gunazibwe olw’okubeerwamu Omwoyo. Kyali mu okwatula n’okuleka ebibi, mu okusaba okw’amaanyi n’okwewaayo eri Katonda, bwe abayigirizwa abaasooka beetegekera okuyiika kw’Omwoyo Omutukuvu ku Lunnaku lwa Pentekoste. Omulimu gumu ogwo, naye mu kigero ekisinga ennyo, guleeteddwa okukolebwa kaakano. Olwo omuntu kyeyasigalako kwe kusaba omukisa, n’alindirira Mukama amalirize omulimu ogumukwatako. Katonda ye yatandika omulimu, era ye anaagumaliriza, ng’amutuukiriza mu Yesu Kristo. Naye kisa ekyogerwamu mu nkuba eyasooka tekisaanidde kwerabirirwa. Abo bokka abawulira ne bakolera ku musana gwe balina be bajja okufuna omusana omusinga. Bwe tutabeera nga buli lunaku tugenda mu maaso mu kuteeka mu nkola empisa za Kikristaayo ezikola, tetujja kumanya kulabikira kw’Omwoyo Omutukuvu mu nkuba ey’oluvannyuma. Kiyinza okuba nga egwa ku mitima egitwetoolodde, naye tetujja kugitegeera wadde okugyaniriza. Obujulizi eri Abasumba, 506, 507.

The latter rain is now falling and there are those who recognize it and therefore receive it, and there are those who do not recognize it, and therefore do not receive it. The latter rain must be recognized to be received. The latter rain is not just an experience only, it is an experience that is produced by a message, but the message can only be received when the correct methodology is employed to establish the message. Without recognizing the methodology which establishes the message of the latter rain, it is virtually impossible to understand the prophetic lessons that are represented in the rise and fall of kingdoms set forth in the books of Daniel and Revelation.

Enkuba ey’oluvannyuma kati etonnya, era waliwo abagitegeera n’olwekyo ne bagifuna, era waliwo abatagitegeera n’olwekyo ne batagifuna. Enkuba ey’oluvannyuma esaanidde okutegeerwa okusobola okugifuna. Enkuba ey’oluvannyuma si kyokka obumanyirivu; obumanyirivu buno buva ku bubaka, naye obubaka buno bufunibwa bwokka nga kozesebwa enkola entuufu ey’okukakasa obubaka. Bwe tutategeera enkola etekawo obubaka bw’enkuba ey’oluvannyuma, kiba nga tekisoboka nnyo okutegeera eby’okuyigiriza eby’obunnabbi ebiragibwa mu kulinnyuka n’okugwa kw’obwakabaka, nga bwe byateekebwawo mu bitabo bya Danyeri n’Okubikkulirwa.

The ensign that is lifted up to the world is identified by Isaiah as the “root of Jesse”, and in chapter twenty-seven those who “come of Jacob” “take root.” Those that are the “root of Jesse” are also identified there as “Israel,” and they are those who first blossom and bud, and thereafter fill the world with fruit. The laws of nature do not contradict the laws of prophecy, for it is the same Law-Giver that produced both nature and prophecy. Before a plant bears fruit, it must first come out of dormancy as evidenced by the buds, and thereafter the blossoms. Spiritual Israel, who is the “root of Jesse” receives a progressive outpouring of rain. It begins with a “sprinkling” and escalates to a full outpouring when the world is filled with the fruit presented by the ensign.

Akabonero akasituddwa waggulu eri ensi, Isaaya akalambulula nga “omuzi gwa Yese,” era mu mutwe ogw’amakumi abiri mu musamvu abo “abava mu Yakobo” “bassa emizi.” Abo abalagibwa nga “omuzi gwa Yese” bayitibwawo eyo era nga “Isirayiri,” era be basooka okufulumya ebimuli n’obubuuma, ne baddirira ne bajjuza ensi ebibala. Amateeka g’obutonde tegakontana na ga bunnabbi, kubanga ye Omuwa Amateeka eyatonda obutonde era n’awa obunnabbi. Nga tekinnazaalira bibala, ekimera kisooka okufulumya obubuuma, oluvannyuma ne bimuli. Isirayiri ow’omwoyo, oyo “omuzi gwa Yese,” afuna enkuba eyeyongera mu bitundu bitundu. Kisookera ku “kufukiza” ne kirinnya okutuuka ku kuyiyibwa okw’ennene, nga ensi ejjudde ebibala ebireeteddwa akabonero.

In Isaiah chapter twenty-seven, the starting point of the sprinkling of the rain is represented as taking place when the buds “shooteth forth.” When they first “shooteth forth,” the rain is identified as being poured out “in measure.” “In measure, when it shooteth forth.” On September 11, 2001 the sprinkling of the latter rain began to be poured out “in measure,” for at that time the wheat and tares, or the wise and the foolish were still mixed together.

Mu Isaaya essuula amakumi abiri mu musanvu, entandikwa y’akatonnyeza k’enkuba eragiriddwa nga kibaawo ng’amatabi amatono "gatandika okusibuka." Bwe "gatandika okusibuka" omulundi ogusooka, kimanyiddwa nti enkuba efukibwa "mu kipimo." "Mu kipimo, bwe gatandika okusibuka." Ku Settemba 11, 2001 akatonnyeza k’enkuba ey’oluvannyuma kaatandika okufukibwa "mu kipimo," kubanga mu kiseera ekyo ngano n’ebisagazi, oba ab’amagezi n’abasirusiru, baali bakyavanganyiddwa wamu.

> “The great outpouring of the Spirit of God, which lightens the whole earth with his glory, will not come until we have an enlightened people, that know by experience what it means to be laborers together with God. When we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure; but this will not be while the largest portion of the church are not laborers together with God. God cannot pour out his Spirit when selfishness and self-indulgence are so manifest; when a spirit prevails that, if put into words, would express that answer of Cain,—‘Am I my brother’s keeper?’ If the truth for this time, if the signs that are thickening on every hand, that testify that the end of all things is at hand, are not-sufficient to arouse the sleeping energy of those who profess to know the truth, then darkness proportionate to the light which has been shining will overtake these souls. There is not the semblance of an excuse for their indifference that they will be able to present to God in the great day of final reckoning. There will be no reason to offer as to why they did not live and walk and work in the light of the sacred truth of the word of God, and thus reveal to a sin-darkened world, through their conduct, their sympathy, and their zeal, that the power and reality of the gospel could not be controverted.” Review and Herald, July 21, 1896.

> Okuyiwa okunene kw’Omwoyo wa Katonda, ogutangaaza ensi yonna n’ekitiibwa kye, tekulijja okutuusa nga tulina abantu abatangaaziddwa, abamanyi olw’okukolako kye kitegeeza okubeera abakozi wamu ne Katonda. Bwe tuba tuweereddeyo ddala n’omutima gwonna mu buweereza bwa Kristo, Katonda alikkiriza ekyo ng’ayiwamu Omwoyo gwe awatali kipimo; naye kino tekiribaawo nga bangi mu kkanisa tebakolerera wamu ne Katonda. Katonda tayinza kuyiyamu Omwoyo gwe nga okwegomba okw’eky’omuntu n’okweyagalira birabikira ddala; nga waliwo omwoyo ogukulembera ogwo ne bwe guteekeddwamu ebigambo, gwandiyinza okwogera okuddamu kwa Kayini nti, ‘Nze ndi mulinzi wa muganda wange?’ Obanga amazima ag’omu kiseera kino, n’obubonero obweyongedde okuba bungi buli wonna obujjuliza nti enkomerero y’ebintu byonna etuuse okumpi, tebimala kuzuukusa amaanyi ag’abo abeegamba nti bamanyi amazima, olwo ekizikiza ekyenkanankana n’omusana ogwabadde gutangaaza kiribakwatira emyoyo gyabwe. Tewali nsonga, newankubadde entono, gye bayinza okuwa Katonda ku butaafaayo bwabwe ku lunaku olukulu olw’okusalirwa omusango okwasembayo. Tekiribaawo nsonga yonna ey’okulaga lwaki tebaabeera, ne batambula, ne bakola mu musana gw’amazima amatukuvu g’ekigambo kya Katonda, ne bwe batyo balaga ensi eyizikiddwa n’ebibi, okuyitira mu mpisa yaabwe, okusaasira kwabwe, n’obunyiikivu bwabwe, nti amaanyi n’ekituufu by’Enjiri tebisobola kuwakanibwa. Review and Herald, Julaayi 21, 1896.

Isaiah twenty-seven identifies the history of the beginning of the outpouring of the latter rain, when the root buds out of a dry ground, and then all the way through until the earth is filled with fruit. The chapter identifies that “in measure, when it shooteth forth, thou wilt debate with it.” When the latter rain is being measured as a “sprinkling”, Sister White states that the latter rain, “may be falling on hearts all around us, but we shall not discern or receive it.”

Isaaya amakumi abiri mu musanvu alambulula ebyafaayo eby’okutandika okuyiwibwa kw’enkuba ey’oluvannyuma, okuva ku kaseera nga ddali limera mu ttaka eddugavu, ne kugenda mu maaso okutuusa ensi lwe ejjula ebibala. Omutwe guno gulaga nti, “mu kipimo, bwe kifulumira, onookiwakana n’akyo.” Bwe kiba nti enkuba ey’oluvannyuma epimibwa nga “okutonnyesa katono,” Mukyala White agamba nti enkuba ey’oluvannyuma, “esobola okuba nga etonnya ku mitima gy’abo abatwetoolodde, naye tetujakugitegeera newaakubadde okugyaniriza.”

In so doing she identifies a church that is mixed with those that recognize and others who do not recognize the falling of the rain. In the previous passage she identifies that when God pours the latter rain out without measure it marks when there is no longer a mixture of wise and foolish virgins by stating, “When we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure; but this will not be while the largest portion of the church are not laborers together with God.”

Mu kukikola bwe atyo, alaga ekkanisa eyetabuddwamu abategeera n’abataategeera okutonnya kw’emvula. Mu kyawandiikiddwa ekyasooka alaga nti bwe Katonda ayiwo emvula ey’oluvannyuma nga tewali kipimo, ekyo kiba kiraga nti tewakyali kutabagana kw’abawala ab’amagezi n’abatali b’amagezi, nga bw’agamba nti, "Bwe tuba nga twewaayo ddala, n’omutima gwonna, mu kuwereza Kristo, Katonda ajjakukkiriza ekyo ng’ayiwa Omwoyo gwe nga tewali kipimo; naye kino tekiribaawo nga abantu abasinga mu kkanisa tebakolera wamu ne Katonda."

The larger portion of the church, or the majority of the church, are represented in Matthew twenty-five as foolish virgins, for biblically “many” are called but “few” are chosen. The wise and the foolish are providentially separated at the crisis at midnight, that precedes the soon-coming Sunday law. The separation creates a people who can then receive the full outpouring of the Spirit in the latter rain and become the “nation that is born in a day”. Then the root of Jesse will be lifted up as an ensign and fill the world with fruit.

Abasinga mu kkanisa, oba obungi obw’ekkanisa, bayimiririzibwa mu Matayo 25 ng’abawala abata magezi, kubanga mu Byawandiikibwa ‘bangi’ bayitibwa naye ‘batono’ balondebwawo. Ab’amagezi n’abata magezi bawulibwa Katonda mu kiseera ky’ekigezo ekikulu ku ttumbi, ekikulembera etteeka lya Ssande eririjja mangu. Okwewawula kuno kuleeta abantu abasobola olwo okufuna okufukibwa okutuukiridde kw’Omwoyo mu mvula ey’oluvannyuma era ne bafuuka ‘eggwanga erizaalibwa mu lunaku lumu’. Awo omuzizi gwa Yese alitikkibwa waggulu ng’ekibendera era ajja kujjuza ensi ebibala.

Isaiah twenty-seven identifies that when the latter rain began to be poured out “in measure”, on September 11, 2001, “thou will debate with it.” “In measure, when it shooteth forth, thou wilt debate with it.” The event of September 11, 2001 became an immediate debate in the world and the church. To this very day–over twenty years later–there are still arguments against assigning those events to an act of Islam, as opposed to some form of a globalist conspiracy. The debate associated with the arrival of the sprinkling of the latter rain began on September 11, 2001, but the debates that are carried on in the world, are not the “debate” that is identified in God’s prophetic Word. The debate is about predictions such as the one that follows.

Isaaya essuula 27 eraga nti, mu kiseera emvula ey’oluvannyuma lwe yatandika okufukibwa ‘mu mpimo’—nga ku Ssettemba 11, 2001—‘ojja kukaayana nayo.’ ‘Mu mpimo; bwe kimera, ojja kukaayana nakyo.’ Ebyo ebyabaawo ku Ssettemba 11, 2001 byafuuka amangu ddala ensonga eyakaayanirwa mu nsi ne mu kkanisa. Okutuusa leero—nga wayise emyaka egisukka mu abiri—wakyaaliwo obukaayana obugaana okuteekako nti ebyo byali bikolwa bya Isilamu, wabula ne babiteeka ku kika ky’enkwe ey’ensi yonna. Okukaayana okwatagana n’okutuuka kw’okufuuyirira kw’emvula ey’oluvannyuma kwatandika ku Ssettemba 11, 2001, naye obukaayana obugenda mu nsi si bwo ‘okukaayana’ okwogerwako mu Kigambo kya Katonda eky’obunnabbi. Okukaayana kubeera ku bunnabbi, nga obugoberayo.

> “On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.

> "Ku mulundi gumu, bwe nnali mu Kibuga New York, mu kiseera ky’ekiro nnayitibwa okulaba ebizimbe nga byeyimusa ssitowa ku ssitowa nga byeyongerayo eri eggulu. Ebizimbe bino byali birangiriddwa nti tebikwatibwa muliro, era byazimbibwa okutumbula ekitiibwa ky’abannyini byo n’abazimbi baabyo. Waggulu era nate waggulu ebizimbe bino byeyongera okweyimusa, era mu byo mwakozesebwa ebintu eby’omuwendo omusinga. Abo abaalina ebizimbe bino tebaali beebuuzaganya nti: ‘Tuyinza tutya okugulumiza Katonda mu ngeri esinga obulungi?’ Mukama teyali mu birowoozo byabwe."

> “I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’

> Naalowooza nti: 'Ayi, singa abo abateekaamu obugagga bwabwe bwe batyo bayinza okulaba ekkubo lye batambulirako nga Katonda bw'akilaba! Bazuimba ebizimbe ebikulu ennyo, naye nga bwe busirusiru mu maaso g'Omufuzi w'eggulu n'ensi byonna enteekateeka zaabwe n'okuyiiya kwabwe. Tebafumiitiriza n'amaanyi gonna ag'omutima n'amagezi engeri gye bayinza okuwa Katonda ekitiibwa. Baggyidde amaso ku kino, obuvunaanyizibwa obusooka bw'omuntu.'

> “As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.

> Nga enzimba zino ez’awaggulu bwe zaazimbibwa, bannyiniazo ne basanyuka mu kw’enyumiriza okw’amaanyi kubanga baalina ensimbi z’okukozesa mu kutuukiriza okwegomba kwabwe era ne bakunkumula obuggya mu baliraanwa baabwe. Ekitundu ekinene ky’ensimbi ze baateekamu baazifuna mu kukaka, mu kubanyigiriza abavu. Baweerabira nti mu ggulu buli nkola yonna ey’eby’obusuubuzi eba ewandikiddwa; buli ndagaano etali ya bwenkanya, buli kikolwa eky’obufere, eyo kyawandiikiddwa. Ekiseera kijja lwe mu bufere bwabwe n’okujeema kwabwe abantu banaatuukira ku kkomo Mukama ky’atajja kubakkiriza kusukka, era banaategeera nti obugumiikiriza bwa Yakuwa bulina ekkomo.

> “The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: “They are perfectly safe.” But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.” Testimonies, volume 9, 12, 13.

> Ekyaddirira kye nnalaba kyali enduulu y’omuliro. Abasajja ne balaba amazimbe amagulumivu, agateeberezebwa nti tegakwata muliro, ne bagamba nti: “Gali mu mirembe ddala.” Kyokka omuliro ne galyawo ago amazimbe ng’agakoleddwa mu taayi. Emmotoka z’okuzikiza omuliro tezasobola kukola kyonna okuziyiza okuzikirizibwa. Abazimanyi b’omuliro tebaasobodde okutambuza amakina. Obujulizi, Voliyumu 9, 12, 13.

The Adventist church immediately after September 11, 2001 sought to hide passages such as this from the world. How could this not be about New York City, and the enormously high buildings which the fire engines could not stop the ensuing fires? How could a passage such as this from the writings that the Adventist church professes to be written by a prophetess not be proclaimed from the rooftops after such a fulfillment as that?

Ekkanisa ya Abadiventisi, amangu ddala oluvannyuma lwa September 11, 2001, yanoonya okukweka ebitundu by’ebyawandiiko nga bino okuva mu maaso g’ensi yonna. Kiyinza kitya obutaba ku Kibuga New York, n’enzimbe ez’awanvu nnyo, ne kuba nga mmotoka ezizikiza omuliro tezasobola kukomya omuliro ogwaddirira? Kiyinza kitya nti ekitundu nga kino okuva mu byawandiiko Abadiventisi bye bagamba nti byawandiikibwa nnabbi omukazi obutalangirirwa okuva waggulu ku matungo g’ennyumba oluvannyuma lw’okutuukirira okwo okw’omu ngeri eyo?

The arrival of the sprinkling of the latter rain, that marks the arrival of the prophetic “debate,” also identifies the final rebellion of Adventism, for it is there that they fully reject the clear and simple words of the one they identify as the prophetess to the remnant.

Okutuuka kw’akanyonyogonya k’enkuba ey’oluvannyuma, ekiraga okutuuka kw’empaka ez’obunnabbi, kikakasa era n’okulambulula okujeema okusembayo okw’Adiventizimu, kubanga eyo we bagaana ddala ebigambo ebirambulukufu era ebyangu okutegeera eby’oyo gwe balangirira nti ye nnabbi omukazi w’abasigalawo.

> “Satan is . . . constantly pressing in the spurious—to lead away from the 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.

> Sitaani ... bulijjo ayingiza eby'obulimba - asendasenda abantu bave ku mazima. Okulimba kwa Sitaani okusembayo ddala kinaabanga kuggyamu amaanyi obujulirwa bw'Omwoyo wa Katonda. 'Awo awatali kyolesebwa, abantu bamenyeka' (Engero 29:18). Sitaani alikola mu ngeri ez'amagezi enjawulo, era n'okuyita mu mikutu egy'enjawulo, okutabangula okwesiga kw'abantu ba Katonda abaasigadde abawerako mu bujulirwa obutuufu.

> “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 prophetic binding of both the wheat and the tares began on September 11, 2001, with the rebellion against the Spirit of Prophecy, which marked the conclusion of a progressive rebellion that began against the Bible in 1863.

Okusibibwa okw’obunnabbi kw’engano n’ebisagazi byombi kwatandika nga 11 Septemba 2001, wamu n’okujeemera Omwoyo gw’Obunnabbi, kwe kwalaga enkomerero y’okujeemera okw’eyongerekera okwatandikira mu 1863 ng’okujeemera Bayibuli.

> “We as a people profess to have truth in advance of every other people upon the earth. Then our life and character should be in harmony with such a faith. The day is just upon us when the righteous shall be bound like precious grain in bundles for the heavenly garner, while the wicked are, like the tares, gathered for the fires of the last great day. But the wheat and tares ‘grow together until the harvest.’” Testimonies, volume 5, 100.

> Ffe nga bantu tugamba nti tulina amazima agaasinga ag’abantu abalala bonna abali ku nsi. Kale obulamu bwaffe n’enneyisa yaffe bisaanidde okukwatagana n’okukkiriza okutyo. Olunaku luli kumpi nnyo lwe abatuukirivu banaasonkanyizibwa ne basibibwa mu bisibo ng’eŋŋaano ey’omuwendo okutwalibwa mu kiterekero eky’omu ggulu, ate ababi, nga busu, bikuŋaanyizibwa okuyokebwa mu muliro gw’olunaku olukulu olw’enkomerero. Naye eŋŋaano n’obusu ‘bikula wamu okutuusa ku kukungula.’ Testimonies, volume 5, 100.

How could Adventism ignore the following passage that states directly that when these buildings came down Revelation eighteen, verse one through three would be fulfilled?

Abadiventisiti basobola batya okuyisa ku bbali ekitundu ekiddako ekigamba mu lwatu nti nga ebizimbe bino bwe byagwa, Okubikkulirwa ekkumi n’omunaana, olunyiriri olusooka okutuuka ku lusatu, kyandituukirizibwa?

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> Kati wajje ekigambo nti nnategeeza nti New York ejja kusumulukibwa amayengo amanene g’enyanja? Ekyo ssaakyogeddeko. Nnagamba nti, nga ntunuulira ebizimbe ebinene ebyali bigulumizibwa eyo waggulu ku waggulu, nti, ‘Ebifaanaanyi eby’entiisa ki ebiribaawo Mukama bw’anaayimirira okukankanya ensi nnyo! Awo ebigambo eby’Okubikkulirwa 18:1-3 bijja kutuukirira.’ Omutwe ogw’ekkumi n’omunaana gw’Okubikkulirwa gwonna kwe kulabula ku ebigenda okujja ku nsi. Naye sirina musana gw’enjawulo ku by’egenda okujja ku New York, wabula kye mmanyi kwe nti olunaku lumu ebizimbe ebinene ebiri eyo bijja kusuulibwansi ng’amaanyi ga Katonda galibikyusa ne galibitembereza. Mu musana gwe bampa, mmanyi nti okuzikirira kuli mu nsi. Ekigambo kimu okuva eri Mukama, okukwatako kumwe kw’amaanyi ge amanene, ne bino ebizimbe ebinene bigwa. Bijja kubaawo ebifaanaanyi eby’entiisa ebitalyewerezebwa mu birowoozo byaffe. Review and Herald, July 5, 1906.

The issue we are addressing here is not whether these passages were fulfilled on September 11, 2001, for they absolutely were, but the issue we are seeking to address is the “debate” that would begin at that time. The debate was over correct or incorrect methodology. The Adventist church began its rejection of the fourteen rules of prophetic interpretation of William Miller in 1863, and they have progressed to the point now where you cannot purchase a book of biblical study written by Adventist theologians that isn’t repeatedly endorsed by the theologians of apostate Protestantism and Roman Catholicism. From 1863 to 2001, and still today, the methodology that was originally represented by William Miller’s rules of prophetic interpretation were set aside for the methodology of Roman Catholicism and apostate Protestantism. The prophetic “debate” that began when Revelation eighteen, verses one through three were fulfilled was over true or false methodology.

Ensonga gye twogerako wano si nti oba ebitundu bino byatuukirira nga Settemba 11, 2001, kubanga ddala byatuukirira, wabula ensonga gye twagala okukwatako ye “empaka” eyanditandikidde mu kiseera ekyo. Empaka zaali ku nkola entuufu oba entali ntuufu. Ekkanisa ya Abadiventisti yatandika okugaana amateeka kkumi n’ana g’okutaputa obunnabbi aga William Miller mu 1863, era baakula ne batuuka ku kifo nti kaakano tekisoboka kugula kitabo ky’okuyiga Bayibuli ekiwandiikiddwa bayigirize b’eddiini ba Abadiventisti ekitawagiribwa emirundi mingi bayigirize b’eddiini b’ObuProtestanti obujeemu n’ObuKatolika obwa Roma. Okuva mu 1863 okutuuka mu 2001, era n’okutuusa leero, enkola eyasooka eyasimbibwa ku mateeka ga William Miller g’okutaputa obunnabbi yateekebwawo mu kifo kyayo ne bakkiriza enkola ey’ObuKatolika obwa Roma n’ObuProtestanti obujeemu. “Empaka” z’eby’obunnabbi ezatandika nga Okubikkulirwa 18:1-3 byatuukirira zaali ku nkola entuufu oba entali ntuufu.

We will continue our consideration of the “debate” of chapter twenty-seven of Isaiah in the next article.

Tunaayongera okwekenneenya "empaka" za essuula amakumi abiri mu musanvu eya Isaaya mu kiwandiiko ekiddako.

> “We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority.” The 1888 Materials, 403.

> Tulina ffe bennyini okumanya: Obukristaayo bwe ki, amazima kye kiri, okukkiriza kwe twafuna kwe ki, n’amateeka ga Bayibuli—amateeka ge twawereddwa okuva eri obuyinza obw’oku ntikko. Ebyawandiiko bya 1888, 403.

Back to Articles