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

Ekitabo kya Yoweeri ne Ekkanisa y'Abadiventisiti ab'Olunaku olw'omusanvu ey'e Lawodikiya - Ennamba kkumi na nnya

Number Fourteen

Ennamba kkumi na nnya

Author

Jeff Pippenger

Published

December 20, 2025

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The history of “God’s marvelous works,” is also represented by the prophetic question of “how long.” The history represented in those two, and many other symbols, represents the sealing time of the one hundred and forty-four thousand. In that period there is a debate over the true and the many other false latter rain messages. There is only one genuine latter rain message. The story line of the sacred history where God performs His marvelous works is placed within the context of the book of Joel where the “new wine” is cut off from one class while being poured out upon the other class.

Ebyafaayo eby’‘ebikolwa bya Katonda eby’amagero’ biragibwa era ne mu kibuuuzo ky’obunnabbi ekigamba, ‘Okutuusa ddi?’ Ebyafaayo ebyo, nga biragiddwa mu ebyo bibiri awamu n’ebifaananyi ebirala bingi, biraga ekiseera eky’okutekebwako akasiba ku abo 144,000. Mu kiseera ekyo wabaawo empaka ku bubaka obw’amazima n’obulala obungi obw’obulimba obw’enkuba ey’enkomerero. Waliwo bubaka bumwe bwokka obw’eddala obw’enkuba ey’enkomerero. Emboozi ey’ebyafaayo ebitukuvu mwe Katonda akolera ebikolwa bye eby’amagero, etekebwamu mu mbeera eyogerwako mu kitabo kya Yoweeri, mwe ‘omwenge omuto’ gusaliddwaawo okuva ku kibinja kimu ng’ate guyirwa ku ekirala.

There are a few contrasts in the book of Joel that are to be noted. The root of the word “parable” means “placing beside” and inherently involves a contrast of two classes. We have touched some of the ‘contrasts’ in the book of Joel previously, pointing out that the crown of pride that is worn by the drunkards that rule Jerusalem is contrasted with those who wear the crown of glory. We have not yet shared how the symbol of joy is the opposite, but a counterpart of being ashamed, but it is, and we intend to show that. The subject of alpha and omega is also located in the book of Joel and that principle of the first illustrating the last is also confirmed by Peter’s two sermons in the book of Acts.

Waliwo enjawulo entonotono mu kitabo kya Yoweeri ezisaanidde okutekebwako omwoyo. Ensibuko y’ekigambo “olugero” kitegeeza “okuteeka kumpi” era mu bwakyo kirimu enjawulo wakati w’ebika bibiri. Twakakomako ku ‘enjawulo’ ezimu mu kitabo kya Yoweeri emabega, nga tulaga nti engule ey’okwenyumiriza egyambalibwa abanywi b’omwenge abafuga Yerusaalemi ekontanibwa n’ey’abo abambala engule ey’ekitiibwa. Tetunnaba kulaga nga akabonero k’essanyu ká kukontana n’okwenyooma, wabula nga kakwatagana nako nga ka munne; naye bwe kityo bwe kiri, era tugenda kukiraga. Ensonga ya Alufa n’Oomega nayo esangibwa mu kitabo kya Yoweeri, era ensonga eyo ey’okusooka okulaga eky’oluvannyuma ekakasibwa mu bubaka bubiri bwa Peetero mu kitabo ky’Ebikolwa by’Abatume.

Acts chapter two takes place on Pentecost at 9 AM (the third hour) and chapter three is the ninth hour (3 PM) the time of the evening sacrifice. In Acts two the message Peter proclaims is in the upper room of a private residence, but his sermon in chapter three is given in the temple. They are tied together by the call to repentance in both meetings. Same message, two geographical places representing the symbol of a doubling within the Pentecostal message that is divided between the courtyard and the temple. In Revelation eleven John is told to measure the temple, but leave off the courtyard for it was given to the Gentiles.

Mu Ebikolwa by’Abatume essuula ey’okubiri, ebibaawo biba ku Lunnaku lwa Pentekosite ku ssaawa mwenda ez’emisana (ssaawa esatu), ate mu essuula ey’okusatu biba ku ssaawa ey’omwenda (ssaawa ssatu ez’olweggulo), ekiseera ky’ekiweebwayo eky’akawungeezi. Mu essuula ey’okubiri, obubaka Pettero bwe yabuulira bwayogererwa mu kisenge eky’awaggulu ky’ennyumba ey’obwannannyini, naye okubuulira kwe mu essuula ey’okusatu kwaweerwa mu yeekaalu. Bikwataniddwa wamu olw’okuyita abantu mu kwenenya mu nkuŋaana zombi. Obubaka bumu, naye ebifo bibiri eby’enjawulo, ebiraga akabonero k’okufuuka kabiri mu bubaka bwa Pentekosite, obwagabwamu wakati w’oluggya n’yeekaalu. Mu Okubikkulirwa essuula kkumi n’emu Yokaana agambibwa apime yeekaalu, naye alekewo oluggya kubanga lwaweebwa Abamawanga.

> And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

> Era ne mpiwa ekikoola ekifaanana omuggo; malayika n’ayimirira, n’agamba nti, Yimirira, opime yeekaalu ya Katonda, n’ekyoto, n’abo abasinza omwo. Naye oluggya oluli ebweru wa yeekaalu oluleke, tolupime; kubanga luweereddwa bannaggwanga: era ekibuga ekitukuvu balikikandagiriranga wansi emyezi amakumi ana mu bbiri. Okubikkulirwa 11:1, 2.

Thus, the doubling of the two sermons and the division of the two sermon’s location, identifies two audiences for the latter rain in the book of Joel. One audience is the Gentiles outside the temple and the other is the Jews in the temple. In the judgment of the living the house of God is judged first, and from 9/11 unto the Sunday law the temple is judged, and from the Sunday law until the close of human probation the Gentiles are judged. That judgment occurs during the latter rain identified by Peter as being set forth in the book of Joel. What the courtyard (the Gentiles) and the temple (God’s church) in the division represented in Acts chapters two and three, is also the distinction in Joel of the former rain and the latter rain. The former rain arrived at 9/11 and is poured out while God’s temple is being judged. When that process is finished the latter rain is poured out upon the Gentiles in the courtyard.

Noolwekyo, okukubirwa emirundi ebiri kw’obubaka bubiri n’okugabanyizibwa kw’ebifo we byabuulirwa, kulaga nti waliwo abawuliriza ababiri ku nfula ey’oluvannyuma ng’ebyogerwa mu kitabo kya Yoweeri. Omu kwe Bamawanga abali ebweru wa Yeekaalu, omulala kwe Bayudaaya abali mu Yeekaalu. Mu kusalirwa kw’abalamu, ennyumba ya Katonda esookerwako okusalirwa omusango, era okuva ku 9/11 okutuuka ku tteeka lya Ssande Yeekaalu yesalirwa omusango, ate okuva ku tteeka lya Ssande okutuuka ku kuggalwa kw’omukisa gw’abantu Bamawanga be basalirwa omusango. Omusango ogwo gubeera mu nfula ey’oluvannyuma, Peetero gye yagamba nti yateekebwawo mu kitabo kya Yoweeri. Okuyawulwa wakati w’olugya (Ab’amawanga) n’Yeekaalu (Ekkanisa ya Katonda) okulagiddwa mu Bikolwa by’Abatume essuula 2 n’essuula 3, kye kimu n’okuyawula okuli mu Yoweeri wakati w’enfula eyasooka n’ey’oluvannyuma. Enfula eyasooka yatuuka ku 9/11 era efukibwa ng’Yeekaalu ya Katonda esalirwa omusango. Bwe kiggwaawo, enfula ey’oluvannyuma efukibwa ku Bamawanga mu lugya.

> Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. Joel 2:23.

> Noolwekyo mube n’essanyu, mmwe abaana ba Sayuuni, era mwesanyukire mu Mukama Katonda wammwe: kubanga abawadde enkuba eyasooka mu kigero ekituufu, era alitonnyezesa ku mmwe enkuba, enkuba eyasooka n’ey’oluvannyuma, mu mwezi ogusooka. Yoweeri 2:23.

It is not my point currently to identify the prophetic distinction between joy and being ashamed, but the verse informs God’s people to “be glad” because of the latter rain message. The latter rain message produces prophetic joy in God’s people. That being said the subject of the former or early rain, followed by the latter rain is an illustration of the stone of stumbling that was set aside and marveled at. The symbol of the corner stone that ultimately becomes the cap stone is what is marvelous in the eyes of both God and His people.

Kaakano si kigendererwa kyange kulambulula enjawulo y’obunnabbi wakati w’essanyu n’okwatirwa ensonyi, naye olunyiriri luno lutegeeza abantu ba Katonda nti ‘mujaganye’ olw’obubaka bw’enkuba ey’oluvannyuma. Obubaka bw’enkuba ey’oluvannyuma buzaalisa essanyu ly’obunnabbi mu bantu ba Katonda. Bwe kityo, enkuba ey’olubereberye egobererwa enkuba ey’oluvannyuma kye kifaananyi ky’ejjinja ery’okuseerera eryateekebwa ku bbali ne lyewuunyibwa. Akabonero k’ejjinja ery’ensonda erituuka okufuuka ejjinja ery’omutwe kye kyewuunyisa mu maaso ga Katonda n’abantu be.

The marvelous stone represents the Alpha and Omega of prophecy. The principle of the alpha and omega in terms of prophetic application is identified by Alpha and Omega repeatedly in His Word, and He is the Word. For this reason, that what has been revealed of this principle has been revealed to us and our children forever. The year 1863 is the cap stone of Bible prophecy, and it is the cap stone of the period of the third angel from 1844 unto 1863. 1844 was the foundation stone 1863 the cap stone of that prophetic period. 1844 to 1863 is an established prophetic period, just as established as 538 unto 1798. The fact that mankind does not know something which God has established, does not make that thing un-established!

Ejjinja ekyewuunyisa kiyimirira Alufa ne Omega w’obunnabbi. Omulamwa gw’Alufa ne Omega, bwe gukozesebwa mu by’obunnabbi, gulagibwa emirundi mingi mu Kigambo kye nga Alufa ne Omega; era Ye Kigambo. Olw’ensonga eno, ebyabikkuliddwa ku mulamwa guno byabikkuliddwa eri ffe n’abaana baffe emirembe gyonna. Omwaka gwa 1863 gwe ejjinja ery’omutwe ery’okumaliriza mu bunnabbi bwa Bayibuli, era gwe ejjinja ery’omutwe ery’okumaliriza ery’ekiseera kya malayika ow’okusatu okuva mu 1844 okutuuka mu 1863. 1844 kyali ejjinja ery’omusingi, 1863 ne kiba ejjinja ery’omutwe ery’okumaliriza eky’ekiseera ekyo eky’obunnabbi. 1844 okutuuka 1863 kye kiseera ky’obunnabbi ekiteekeddwawo, nga bwe kiri okuva mu 538 okutuuka mu 1798. Okuba nti abantu tebamanyi ekintu Katonda ky’ateekawo, tekikifuula ekintu ekyo nga tekyateekebwawo!

We ended the previous article with the following passage.

Twamaliriza ekiwandiiko ekyayita n’ekitundu kino wammanga.

> “I was shown that his relation to the people of God was similar, in some respects, to that of Moses to Israel. There were murmurers against Moses, when in adverse circumstances, and there have been murmurers against him.” Testimonies, volume 3, 85.

> Nnalagibwa nti enkolagana ye n’abantu ba Katonda yali, mu bimu, efaananako ne ya Musa eri Isirayiri. Waaliko abeemulugunya ku Musa, bwe baali mu mbeera embi, era waabaddewo abeemulugunya ku ye. Obujulizi, voliyumu 3, 85.

In 1863, James White represented “in some respects” “Moses to Israel.”

Mu 1863, James White yakiikirira "mu ngeri ezimu" "Musa eri Isirayiri."

The period of 1844 unto 1863 was typified in the period of the Red Sea deliverance unto the first Kadesh. The first Kadesh is an alpha and the second Kadesh is the omega—providing two forty-year periods that lead to Kadesh and both ended in rebellion.

Ekiseera okuva mu mwaka gwa 1844 okutuuka mu mwaka gwa 1863 kyafaananyizibwa n’ekiseera eky’okulokolebwa ku Nnyanja Emyufu okutuuka ku Kadesi eyasooka. Kadesi eyasooka ye Alufa, ate Kadesi ey’okubiri ye Omega; ekyo ne kireeta ebyiseera bibiri eby’emyaka amakumi ana ebyatuusa e Kadesi, era byombi byaggwa mu bujeemu.

The Spirit of Prophecy aligns the Red Sea crossing with the great disappointment of 1844. The Bible aligns the Red Sea crossing with the cross, and Sister White confirms the disappointment of the disciples at the cross was typifying the great disappointment of 1844. It was the Lord’s will to go directly into the Promise Land, and the geographical marker of the entrance into the Promise Land was Jericho, which is where in this second week of December, 2025, that the archeologists just dug out ancient Jericho—only to find to their dismay that the fallen walls they discovered there had all fallen outward, not inward as they always do during a siege. In an ancient siege the walls were beaten down and pushed over towards the inside. Not so with Jericho.

Omwoyo ogw’Obunnabbi agerekeranya okuyita mu Nnyanja Emyufu n’Okusuulibwaamu essuubi okukulu okw’omwaka gwa 1844. Bayibuli egerekeranya okuyita mu Nnyanja Emyufu n’Omusalaba, era Mukyala White akakasa nti okusuulibwaamu essuubi okw’abayigirizwa ku Musalaba kwali kufaananyiriza Okusuulibwaamu essuubi okukulu okw’omwaka gwa 1844. Kyali kwegomba kwa Mukama okugenda butereevu mu Nsi ey’okusuubizibwa, era akabonero akalambika mu by’obutaka ak’ennyingira mu Nsi ey’okusuubizibwa kaali Jeriko, we mu wiki ey’okubiri eya Desemba 2025 abakugu mu by’obuvumbuzi bw’ebyafaayo baavumbudde Jeriko ey’edda—ne basanga, nga kyebagwaamu amaanyi, nti mabbugwe g’ekibuga ge baasangayo nga gagudde, gonna gaali gagudde ebweru, si munda nga bwe kiba bulijjo mu kuzingira ekibuga. Mu kuzingira okw’edda, mabbugwe gaakubibwanga ne gasindikibwa ne gagwa munda. Si bwe kyali ku Jeriko.

> So the people shouted when the priests blew with the trumpets: and it came to pass, when the people heard the sound of the trumpet, and the people shouted with a great shout, that the wall fell down flat, so that the people went up into the city, every man straight before him, and they took the city. Joshua 6:20.

> Awo abantu ne baleekaana bakabona bwe baafuuwa enzamba; awo abantu bwe baawulira eddoboozi ly'enzamba, ne baleekaana n'eddoboozi eddene, obbugwe ne bugwa wansi waggulu; abantu ne bayambuka mu kibuga, buli muntu mu maaso ge, ne bakikwata ekibuga. Yoswa 6:20.

The archeologists also found jars with food, identifying that when the walls came down it was not a long drawn-out siege. It also answered a question among the archeological group as to why the biblical record of the fall of Jericho identifies them going “up” into Jericho over a hill or ramp, which they now know was created when the walls fell outward.

Abakugu mu by’obuvumbuzi baasangayo n’ebisuwa nga birimu emmere, era ekyo kyabalaga nti bwe oluggya lw’ekibuga lwagwa tewaali obuzingiza obwamala ebbanga ddene. Era kyaddamu ekibuuzo ekyali mu kibiina ky’abakugu mu by’obuvumbuzi ku lwaki ekiwandiiko kya Bayibuli ekikwata ku kugwa kwa Yeliko kiraga nti baali ‘banyuka’ okuyingira Yeliko nga bayita ku lusozi oba ku lusanja, kye kati bamanyi nti kyakolebwa lwe oluggya lwagwa ebweru.

The first obstacle which announced the entrance into the Promised Land was Jericho, a city of influence and wealth. Jericho is 1863, and Jericho is a subject of Bible prophecy, not only as an illustration of the Sunday law time period, but also in connection with its fall and rise. Jericho also had its own specific prophetic curse pronounced upon it. Joshua pronounced a curse upon the man who rebuilt Jericho, and in so doing identified that the man who rebuilt Jericho would lose his youngest and oldest sons in the re-building of that cursed city. One son was to be lost at the laying of the foundation and the other at the raising of the gate. That prophecy was fulfilled, and the record of its fulfillment is recorded in the Bible, making Jericho an established biblical symbol.

Ekiziyizo ekyasooka ekyalaga nti baabadde bayingira mu Nsi eyasuubizibwa kyali Yeliko, ekibuga eky’obuyinza n’obugagga. Yeliko ye 1863, era Yeliko ky’omu ku nsonga z’obunnabbi mu Baibuli, si nga kirabirwako ng’ekifananyi ky’ekiseera ky’etteeka lya Sande yokka, naye era ku nsonga ezikwata ku kugwa kwakyo n’okuddamu okuyimirira kwakyo. Yeliko era yaliko ekivume eky’enjawulo eky’obunnabbi ekyalangirirwa ku kyo. Yoswa yalangirira ekivume ku muntu anaazimbazimbawo Yeliko, era bwe yakikola n’alaga nti oyo anaagizimbazimbawo alifiirwa omwana we omuto n’ow’omukulu mu kuddamu okuzimba ekibuga ekyo ekyavumibwa. Omu yali anafiira mu kuteeka omusingi, ate omulala mu kuteekawo emiryango gyakyo. Obunnabbi obwo bwatuukirira, era ekiwandiiko ekiraga engeri gye bwatuukirira kiri mu Baibuli, ne kifuula Yeliko ekifaananyi ekyateekebwawo mu Baibuli.

Within its historical demise, and in its prophetic curse, followed by the historical fulfillment of that prophecy, we find three witnesses speaking about Jericho in 1863. All three of those testimonies are to be applied to 1863. Those three witnesses stand together just as three Moses’s stand prophetically at the end of their respective forty-year periods. One of those forty-year periods is clearly aligned with Millerite history, establishing that all three representations of Moses at the end of each forty-year period align with the history of 1863—the history of the third angel.

Mu kugwa kwaayo okw’ebyafaayo, n’omu muvumo gwaayo ogw’obunnabbi, ogwaddirwamu okutuukirizibwa okw’ebyafaayo kw’obunnabbi okwo, tusanga abajulizi basatu aboogera ku Yeriko mu 1863. Obujulizi obusatu obwo bwonna buteekwa okuteekebwa ku 1863. Abo bajulizi basatu bayimirira wamu, nga bwe Musa basatu bayimirira mu bunnabbi ku nkomerero y’ebiseera byabwe by’emyaka amakumi ana. Ekimu ku biseera ebyo eby’emyaka amakumi ana kikwatagana bulambulukufu n’ebyafaayo by’Abamilleraiti, ekitegeeza nti ebifaananyizo bya Musa ebisatu ku nkomerero ya buli kiseera ky’emyaka amakumi ana bikwatagana n’ebyafaayo bya 1863 - ebyafaayo by’omulayika ow’okusatu.

Two of those three witnesses of Moses’ forty years end at Kadesh, the third conclusion of the forty years was the Jordan River, and the conclusion of the second was the Red Sea. The conclusion of the first forty years was Moses fleeing Egypt. All three are describing a flight out of Egypt in fulfillment of Abraham’s four-hundred and thirty year prophecy of bondage in Egypt.

Ku bijulirwa bisatu eby’emyaka amakumi ana gya Musa, ebibiri byabyo biggwawo e Kadesi; ekkomo erya ssatu ery’emyaka amakumi ana lyali Omugga Yoludaani, ate ekkomo erya bbiri lyali Ennyanja Emyeruka. Ekkomo erya sooka ery’emyaka amakumi ana lyali Musa okudduka okuva mu Misiri. Byonna bisatu bino binyonnyola okudduka okuva mu Misiri nga bituukiriza obunnabbi bwa Ibulayimu bw’emyaka ebikumi bina na amakumi asatu obw’obuddu mu Misiri.

Moses’ three forty-year periods, whose endings (capstone) represents a type of deliverance from Egypt, were a fulfillment of Abraham’s prophecy of captivity in and deliverance out of Egyptian bondage. As the prophesied deliverer of Abraham’s covenant promise, Moses himself began by being saved out of the water, as his name means. Thereafter Moses led God’s people through the waters of the Red Sea and thereafter to the shore of the deliverance, represented by the Jordan River. The alpha of Moses life was saving from the water of the Nile and omega was the salvation represented by the water of the Jordan River. The alpha of Moses life illustrated by the experience defined by his name and his parents, being godly parents knew that the baby had been sentenced to death, as he would be forty years later after killing the Egyptian. As godly parents who knew their son needed to be saved from the death sentence, prepared for him an ark, that passed from the Hebrew world unto the Egyptian world, just as Moses left at the end of forty years the Egyptian world for the Hebrew world.

Ebitundu bisatu by’obulamu bwa Musa eby’emyaka amakumi ana, nga ennkomerero zaabyo (ettikko) zikiikirira engeri y’okununulibwa okuva e Misiri, byatuukiriza obunnabbi bwa Ibulayimu obw’okutwalibwa mu buwaŋŋanguse n’okununulibwa okuva mu buddu bw’e Misiri. Nga ye mununuzi eyasuubizibwa mu ndagaano ya Ibulayimu, Musa yennyini yatandika ng’alokolebwa okuva mu mazzi, nga bwe litegeeza erinnya lye. Oluvannyuma Musa yakulembera abantu ba Katonda okuyitamu emazzi g’Ennyanja Emyufu era oluvannyuma n’abaleeta ku lubalama lw’okununulibwa, olukiikirirwa Omugga Yoludaani. Alufa y’obulamu bwa Musa yali okulokolebwa okuva mu mazzi g’Omugga Niiri, ate Omega yali obulokozi obukiikirirwa emazzi g’Omugga Yoludaani. Alufa y’obulamu bwa Musa, nga yalabikira mu kye yatuukirirwa ng’erinnya lye bwe lilaga, era abazadde be, nga batya Katonda, baamanya nti omwana yali asaliddwa omusango gw’okufa, nga bwe kyaddirira oluvannyuma lwa myaka amakumi ana nga amaze okutta Omumisiri. Nga bazadde abatya Katonda abamanya nti mutabani waabwe yeetaaga okulokolebwa okuva ku musango gw’okufa, baamutegekera essanduuko eriyita okuva mu nsi y’Abeebbulaniya ne liyingira mu nsi y’Abamisiri, nga bwe Musa, ku nkomerero y’emyaka amakumi ana, yava mu nsi y’Abamisiri n’agenda mu nsi y’Abeebbulaniya.

Moses repeated the story of Noah in his salvation from the water. The very first mention of Moses as the “deliverer” of Abraham’s four-hundred and thirty year covenant prophecy was a repetition of the history where God entered into covenant with mankind, therefore bringing Abraham’s covenant prophecy of a chosen people together with the covenant promise to all mankind. This identifies a baptism in the transfer of the baby Moses to Pharaoh’s daughter, for the death was acknowledged by the parent’s work, the burial is represented by the ark upon the water, and the resurrection is Pharaoh’s daughter.

Mu kulokolebwa kwe okuva mu mazzi, Musa yazzaamu ebyafaayo bya Nuu. Okusooka ddala Musa bwe yayogerwako ng’ ‘omulokozi’ ow’obunnabbi bw’endagaano ya Ibulayimu ey’emyaaka 430, kwali okuddamu ebyafaayo mwe Katonda yakolera endagaano n’abantu, era ne kuleeta wamu obunnabbi bw’endagaano bwa Ibulayimu obw’abantu abalondebwa n’okusuubiza kw’endagaano eri abantu bonna. Kino kiraga obubatizibwa mu kutwalibwa kw’omuwere Musa eri muwala wa Falaawo, kubanga okufa kwakkirizibwa mu kikolwa ky’abazadde, okuziikibwa kuliikirizibwa eryato eriri ku mazzi, ate okuzuukira kuliikirizibwa muwala wa Falaawo.

Moses’ life begins with the baptism of Noah’s ark being typified. This then means that from the outset the number “8” is associated with Moses, for the root of his covenant relationship began with the number “8” from the covenant of Noah, and his work was to institute the rite of circumcision on the “eighth” day. He was then tested and he failed on the very rite. Moses life begins with a baptism and forty years later there is a death (of an Egyptian) that marks the point where the Egyptian Moses dies and becomes strictly a son of Abraham. The beginning and ending of Moses’s first forty years is represented by a baptism. The first identified a transition from Hebrew to Egyptian and the last from Egyptian to Hebrew. Forty years after that, Moses takes God’s people through the baptism of the Red Sea, on his way to the baptism at the Jordan, which he never made.

Obulamu bwa Musa butandika n’obubatizo obwakiikirizibwa mu kifaananyi eryato lya Nuuwa. Kyo kitegeeza nti okuva ku ntandikwa, ennamba “8” egattibwa ku Musa, kubanga ensibuko y’obwegatta bwe mu ndagaano yatandika ku nnamba “8” mu ndagaano ya Nuuwa, era omulimu gwe gwali okuteekawo omukolo gw’okukomola ku “lunaku olw’omunaana.” Awo n’agezebwa, n’aleemererwa ku mukolo ogwo gwennyini. Obulamu bwa Musa butandika n’obubatizo, era emyaka amakumi ana oluvannyuma wabaawo okufa (kw’Omumisiri) okulaga ekiseera Musa ow’Emisiri lwe yafa n’afuuka ddala omwana wa Ibulayimu. Entandikwa n’enkomerero y’emyaka amakumi ana egyasooka gya Musa bikiikirizibwa mu kubatizibwa. Ekisooka kyalaga okukyuka okuva mu buEbulaniya okudda mu buMisiri, ate ekisembayo okuva mu buMisiri okudda mu buEbulaniya. Oluvannyuma w’emyaka amakumi ana, Musa ayisa abantu ba Katonda mu kubatizibwa kwa Nnyanja Emyufu, ng’ali mu kkubo okutuuka ku kubatizibwa ku Yoludaani, kwe y’ataatuukako.

God’s people under the guidance of Joshua entered the Promised Land without Moses for he died just before the baptism of the Jordan River arrived. Moses said, and Peter repeated that the Lord thy God would raise up a prophet like unto Moses. The prophet who was typified by Moses was Christ, and He began His work exactly where Moses left off. He began His work at His baptism, and that baptism was the exact place Joshua baptized ancient Israel when they crossed the Jordan into the Promised Land. The gospels inform us that John was baptizing at Bethabara, which is the crossing point, and means ferry crossing.

Abantu ba Katonda, nga bakulembeddwa Yoswa, baayingira Ensi eyasuubizibwa nga tewali Musa, kubanga yafa nga tekunnaba kutuuka ekiseera ky’okubatizibwa kwa mugga Yoludaani. Musa yagamba, ate Peetero n’abyogera nate nti Mukama Katonda wo alizuukiza nnabbi afaanana Musa. Nnabbi eyalagusibwa mu kifaananyi kya Musa yali Kristo, era yatandika omulimu gwe we Musa yalekera. Yatandika omulimu gwe mu kubatizibwa kwe, era okubatizibwa okwo kwe kifo ddala Yoswa we yabatiriza Isiraeri ey’edda bwe baasomoka Yoludaani ne bayingira mu Nsi eyasuubizibwa. Enjiri zitutegeeza nti Yokaana yali abatiza e Betabala, ekifo awambukirirwa, era kitegeeza ekyambukiro ky’eryato.

The Red Sea is the symbol of the rebellion of Egypt, identifying Moses prophetic testimony in this line as truth. The Nile River to the Red Sea (sometimes called a river) and on to the Jordan. Moses, meaning ‘saved out of the water’ begins and ends his testimony at the water of deliverance, and each of those waters manifest two classes of worshippers.

Ennyanja Emyufu ye kabonero k’okujeema kwa Misiri, nga ekakasa nti obujulirwa bwa Musa obw’obunnabbi mu lunyiriri luno bwa mazima. Omugga Nayiro okutuuka ku Nnyanja Emyufu (ebiseera ebimu eyitibwa omugga) era n’okweyongerayo okutuuka ku Yoludaani. Musa, nga linnya lye litegeeza ‘awonyezebwa okuva mu mazzi’, atandika era n’amaliriza obujulirwa bwe ku mazzi g’okununulibwa, era buli kimu ku mazzi ago kiraga ebika bibiri by’abasinza.

The first forty years of Moses represents the first angel’s message and the second forty years is the second angel, the third being the third. The three angels possess their own peculiar prophetic characteristics such as that all three messages are represented in the first message. We have demonstrated this phenomenon publicly for years in connection with the first three chapters of the book of Daniel.

Emyaka amakumi ana egy’asooka gya Musa gikiikirira obubaka bw’omumalayika ow’asooka, ate emyaka amakumi ana egy’okubiri gikiikirira omumalayika ow’okubiri, ate egy’okusatu gikiikirira omumalayika ow’okusatu. Abamalayika abasatu balina ebikikula eby’enjawulo eby’obunnabbi byabwe, nga n’okuba nti obubaka obusatu bwonna bukiikirirwa mu bubaka obwasooka. Tulaze ensonga eno mu lwatu okumala ebbanga ly’emyaka nga tweyambisa emitwe esatu egy’asooka egy’ekitabo kya Danyeri.

Daniel feared God in chapter one and refused to eat the Babylonian diet, and God glorified him in the second and dietary visual test that followed, which led to the judgment and third test carried out by Nebuchadnezzar himself. Daniel chapter one is the first angel of Revelation fourteen who announces “fear God,” “give him glory” as Daniel did in the second dietary and visual test, for “the hour of the judgment” of Nebuchadnezzar has come.

Mu ssuula esooka, Danyeri yatya Katonda era yagaana okulya emmere ey’Ababulooni, era Katonda yamugulumiza mu kigezo eky’okubiri eky’emmere n’eky’obulabike ekyaddirira, ne kireeta okusalirwa omusango n’ekigezo eky’okusatu ekyakolebwa Nebukadduneeza ye mwennyini. Essuula esooka eya Danyeri kye malayika asooka owa Okubikkulirwa kkumi na nnya alangirira nti, “Mutye Katonda,” “Mumuwe ekitiibwa,” nga Danyeri bwe yakola mu kigezo eky’okubiri eky’emmere n’eky’obulabike, kubanga “essawa ey’okusalirwa omusango” gwa Nebukadduneeza etuuse.

The first forty years of Moses’s life began because his parents feared God. When Pharaoh’s daughter saw the ark in the water, Moses had passed the second test, which is a visual test. Then Pharaoh’s daughter judged that he was not to die. Judgment also arrived at the end of the first forty; when He slew the Egyptian and had to flee Egypt.

Emyaka amakumi ana egyasooka egy’obulamu bwa Musa byatandika olw’okutya kwa bazadde be Katonda. Bwe muwala wa Falaawo yalaba essanduuko mu mazzi, Musa yali ayisizza ekigezo eky’okubiri, ekya okulaba. Awo muwala wa Falaawo n’asala omusango nti tasaanidde kufa. Era n’okusalirwa omusango ne kutuuka ku nkomerero y’emyaka amakumi ana egyasooka, bwe yatta Omumisiri n’ateekwa okudduka okuva mu Misiri.

In the second forty years, the second angel of Revelation fourteen announcing the fall of Babylon was typified by the fall of Egypt. In that fall, at the end of the forty years there was a tremendous manifestation of the power of God, as there was at the end of the second angel’s message during the Midnight Cry of 1844.

Mu myaka amakumi ana egy'okubiri, omulayika ow'okubiri ow'Okubikkulirwa 14 eyalangirira okugwa kwa Babulooni yateekebwawo mu kifaananyi ng'okugwa kwa Misiri. Mu kugwa eyo, ku nkomerero y'emyaka amakumi ana waaliwo okulabisibwa okw'amaanyi ennyo kw'obuyinza bwa Katonda, nga bwe waaliwo ku nkomerero y'obubaka bw'omulayika ow'okubiri mu kiseera ky'Okukaaba okw'ettumbi ly'ekiro mu 1844.

The third forty years begins with the judgment of death being pronounced on virtually the entire congregation, and it ends with the judgment of death upon the leader of that congregation.

Emyaka amakumi ana egy’okusatu gitandika nga omusango ogw’okufa gusalirwa kumpi ekibiina kyonna, era gimalira ku kusalirwa omusango ogw’okufa ku mukulembeze w’ekibiina ekyo.

Sister White identifies that our work is to combine the three angels’ messages.

Sister White ategeeza nti omulimu gwaffe kwe okugatta wamu obubaka bw'abamalayika abasatu.

> “The Lord is about to punish the world for its iniquity. He is about to punish religious bodies for their rejection of the light and truth which has been given them. The great message, combining the first, second, and third angels’ messages, is to be given to the world. This is to be the burden of our work.” The Seventh-day Adventist Bible Commentary, volume 7, 950.

> Mukama ali kumpi okubonerereza ensi olw’obutali butuukirivu bwayo. Era ali kumpi okubonerereza ebibiina eby’eddiini olw’okugaana kwabwe ekitangaala n’amazima bye baweebwa. Obubaka obukulu, obugatta wamu obubaka bw’omumalayika ogusooka, ogw’okubiri, n’ogw’okusatu, bulina okuweebwa eri ensi. Kino kye kiriba omugugu gw’omulimu gwaffe. Ennyonnyola ya Bayibuli ey’Ab’Adventisti ab’Olunaku olw’Omusanvu, voliyumu 7, 950.

Moses’ first forty years represents the first angel of Revelation fourteen, and his second period of forty years is the second angel and the third forty-year period is the third angel. Our “great message” is to combine “the first, second, and third angels’ messages” which places all three symbols of Moses’ in 1863, and therefore three Moses’ at the Sunday law.

Emyaka amakumi ana egyasooka ga Musa kifaananyiriza omulayika asooka ow'Okubikkulirwa essuula kkumi nnya, ate ekiseera kye eky'okubiri eky'emyaka amakumi ana ye omulayika ow'okubiri, n'ekiseera eky'okusatu eky'emyaka amakumi ana ye omulayika ow'okusatu. Obubaka bwaffe 'obukulu' kwe kugatta wamu 'obubaka bw'abalayika asooka, ow'okubiri n'ow'okusatu,' ekyo kiteeka obubonero busatu bwa Musa mu 1863, era n'olwekyo wabaawo Musa basatu ku tteeka lya Ssande.

1844 to 1863 includes two witnesses of both forty-year periods that led to Kadesh. Inspiration identifies that a third cannot exist without a first and a second, the first forty years of Moses’ life must also represent 1844 to 1863. Moses is killing the Egyptian in 1863, along with Moses striking the Rock with his rod of authority and also when Moses asks to see God’s glory in the history of the rebellion of the golden calf. There are three Moses’ at 1863 and the Sunday law, and they are all forty years old.

Okuva mu 1844 okutuuka mu 1863 kulimu abajulizi babiri ku biseera byombi eby’emyaka amakumi ana ebyatuusa e Kadesi. Okutegeezebwa kw’Omwoyo kulaga nti ow’okusatu tasobola kubeerawo nga tewali ow’olubereberye n’ow’okubiri, era emyaka amakumi ana egy’olubereberye mu bulamu bwa Musa galina okuyimirira 1844 okutuuka mu 1863. Mu 1863 Musa yatta Omumisiri, wamu ne Musa okukuba Ejjinja n’omuggo gwe ogw’obuyinza era n’omu kiseera Musa lwe yasaba okulaba ekitiibwa kya Katonda mu byafaayo by’okujeemera kw’ennyana eya zzaabu. Waliwo Musa basatu mu 1863 era ne mu kiseera ky’etteeka lya Ssande, era bonna ba myaka amakumi ana.

Moses’ three periods each contain a deliverance by water; Moses in the basket aligns with Moses through the Red Sea which aligns with Moses twice at the Jordan River: the Nile, the Red Sea and twice at the Jordan. Waters of deliverance are represented in each of the three periods, for they all align with the period when the water of deliverance is being poured out during the latter rain period.

Emitendera esatu gya Musa buli kimu kirimu okulokolebwa okuyita mu mazzi; Musa mu kibbo akwatagana ne Musa eyayita mu Nyanja Emyufu, era akwatagana ne Musa ku Mugga Yoludaani emirundi ebiri: Niile, Nyanja Emyufu, n’emirundi ebiri ku Yoludaani. Amazzi ag’okulokolebwa gakiikiriddwa mu buli kimu ku emitendera esatu, kubanga emitendera gyonna gakwatagana n’ekiseera lwe gafukibwa amazzi ag’okulokolebwa mu kiseera ky’enkuba ey’enkomerero.

At the end of the third period of forty years Moses struck the Rock with his rod. At the end of the second forty years his rod parted the Red Sea. At the end of the first forty years, he rejected the rod of Egyptian authority, chose to suffer with his people.

Ku nkomerero y’omutendera ogw’okusatu ogw’emyaka amakumi ana Musa yakuba Ejjinja n’omuggo gwe. Ku nkomerero y’omutendera ogw’okubiri ogw’emyaka amakumi ana, omuggo gwe gwayawula amazzi g’Ennyanja Emyufu. Ku nkomerero y’omutendera ogw’okusooka ogw’emyaka amakumi ana, yagaana omuggo ogw’obuyinza bw’Abamisiri, n’alonda okubonyaabonyezebwa awamu n’abantu be.

At the end of the first period an Egyptian died, and at the end of the second period the military, firstborn and leadership of Egypt died. At the end of the third period the nation of Israel, Aaron and Moses had all died. These are three parallel histories that “line upon line” each represent 1844 unto 1863—the history of the third angel, which in turn represents 9/11 to the Sunday law, and the Pentecostal season when the waters of deliverance are poured out.

Ku nkomerero y’ekiseera ekyasooka Omumisiri yafa, ate ku nkomerero y’ekiseera ekyokubiri amagye ga Misiri, abalubereberye b’e Misiri n’abakulembeze baayo baafa. Ku nkomerero y’ekiseera eky’okusatu eggwanga lya Isirayiri, Alooni ne Musa bonna baali bafudde. Bino bye byafaayo bisatu ebifaanagana, “olunyiriri ku lunyiriri,” buli lumu lukiikirira 1844 okutuuka ku 1863—ebyafaayo bya Malaika ow’okusatu—ebyo nabyo bikiikirira 9/11 okutuuka ku tteeka ly’Olunaku lwa Ssande, n’ekiseera kya Pentekooti lwe gafukibwa amazzi g’okununulwa.

Moses is at both rebellions at Kadesh, and the Kadesh rebellions are both capstones in their respective periods. They both represent 1863, which is also the capstone of the period of the third angel, starting with the alpha in 1844 unto the capstone of 1863. When considering the marvelous light of the stone that begins as the foundation and ends as the cap stone it is recognized that the capstone is always prophetically larger. The few drops at the beginning of the Pentecostal season, leading to the full outpouring at the capstone on the day of Pentecost, illustrates this truth.

Mose yabeerawo mu bujeemu byombi eby’e Kadesi, era obujeemu bw’e Kadesi byombi byali entikko mu biseera byabyo. Byombi bilaimira 1863, era 1863 ye ntikko y’ebbanga erya malayika ow’okusatu, nga kitandikira ku Alufa mu 1844 okutuuka ku ntikko ya 1863. Bw’otunuulira ekitangaala eky’amagero eky’ejjinja eritangirira ng’essinziro ne likoma nga lye jjjinja ery’awaggulu erimaliriza, kizuulibwa nti entikko bulijjo mu by’obunnabbi ebeera nnene okusinga. Emitontome emitono egy’oku ntandikwa y’ekiseera kya Pentekosite, ezireetera okufukirirwa okuggwa ddala ku ntikko ku lunaku lwa Pentekosite, kyeraga amazima ago.

At 9/11, the sprinkling began and it ends at the full outpouring at the Sunday law. This truth identifies Moses’ sin at the second and omega Kadesh as a greater sin than the rebellion in the first alpha Kadesh rebellion. The alpha rebellion produced the death of an entire nation, and omega rebellion produced the death of one man (Moses), but the one man’s sin was greater than the entire nations corporate sin. The man who sins dies, and at that level there is no distinction between the sins of Moses or any other Israelite, but prophetically Moses’ striking Christ a second time was greater, for it was the capstone of that forty-year period.

Ku 9/11, okutontomera kwatandika, era kwaggwa mu kufukika okwajjuvu ku tteeka lya Sande. Amazima gano galaga nti ekibi kya Musa ku Kadesi ey’okubiri, eya Omega, kyasinga obunene okusinga obujeemu obwaliwo ku Kadesi eyasooka, eya Alufa. Obujeemu bwa Alufa bwaleeta okufa kw’eggwanga lyonna, ate obujeemu bwa Omega bwaleeta okufa kw’omusajja omu (Musa), naye ekibi ky’omusajja omu kyali kinene okusinga ekibi eky’eggwanga lyonna. Omuntu akola ekibi afa, era ku mutendera ogwo tewali kusosola wakati w’ebibi bya Musa n’ebya Omuisiraeri omulala yenna, naye mu by’obunnabbi Musa okukuba Kristo omulundi ogw’okubiri kwali kunene, kubanga kye kyakomekkereza ekiseera ekyo eky’emyaka amakumi ana.

The rebellion of Moses at the second omega Kadesh was a greater sin than the rebellion of the children of Israel rejecting the message of Joshua and Caleb. Moses prophetically stands at 1863, where he dies in the wilderness for his rebellion. Moses also stands at 1863, where the former covenant people die in the wilderness for their rebellion, but Moses did not participate in that rebellion. 1863 aligns with the Sunday law, as does Aaron’s rebellion of the golden calf. That history, which aligns with Kadesh, 1863, and the Sunday law, Moses is praying to see God’s glory.

Obujeemu bwa Musa ku Kadesi eya Omega ey’okubiri bwali ekibi ekinene okusinga obujeemu bwa baana ba Isirayiri bwe baagaana obubaka bwa Yoswa ne Kalebu. Musa, mu ngeri y’obunnabbi, ayimirira ku 1863, we afirira mu ddungu olw’obujeemu bwe. Era Musa ayimirira ku 1863, we abantu b’endagaano ey’edda bafirira mu ddungu olw’obujeemu bwabwe, naye Musa teyataba mu bujeemu obwo. 1863 kigattagana n’etteeka erya Ssande, nga bwe kiri n’obujeemu bwa Alooni obw’ennyana ya zaabu. Mu byafaayo ebyo, ebigattagana ne Kadesi, 1863 n’etteeka erya Ssande, Musa asaba okulaba ekitiibwa kya Katonda.

Kadesh represents 1863, and Moses is at both Kadesh’s, so upon two biblical witnesses, who are both cap stones we establish that the third forty-year period which does not end at Kadesh represents 1863 as well. There ‘Moses the unsanctified’ is crucifying Christ afresh, as he rejects the Rock. In 1863, and the giving of the Law at Sinai, ‘Moses the sanctified’ is seeking Gods’ character. In 1863 Moses represents a wise and also a foolish virgin.

Kadesh kiyimirira 1863, era Musa ali ku Kadesh zombi, noolwekyo ku bujulizi bubiri obwa Bayibuli, abajulizi bombi nga b’amajjinja ag’oku ntikko, tusimba nti ekiseera ekya ssatu eky’emyaka amakumi ana ekitaggwawo ku Kadesh era kiyimirira 1863. Eyo ‘Musa ataatukuziddwa’ abamba Kristo ku musaalaba nate, kubanga agaana Olwazi. Mu 1863, era mu kuweebwa kwa Mateeka ku Sinai, ‘Musa atukuziddwa’ anoonya obutonde bwa Katonda. Mu 1863 Musa ayimirira omuwala ow’obuwombeefu omugezi era n’ow’obuwombeefu omusirusiru.

> “The Pharisee and the publican represent two great classes into which those who come to worship God are divided. Their first two representatives are found in the first two children that were born into the world.” Christ’s Object Lessons, 152.

> "Omufalisaayo n'omukunga w'omusolo bakiikirira ebika ebinene bibiri mwe bagabanyizibwa abo abajja okusinza Katonda. Abakiikirira baabwe ababiri abaasooka basangibwa mu baana ababiri abaasooka abaazaalibwa mu nsi." Christ's Object Lessons, 152.

At Kadesh and 1863, Moses represents “two great classes into which those who” “worship God are divided”. Moses is an example of the one hundred and forty-four thousand as is Peter.

E Kadesi ne mu 1863, Musa akiikirira "ebika bibiri ebinene mwe abo" "abasinza Katonda bagabibwamu". Musa ye ekyokulabirako kya 144,000, era ne Peetero atyo.

> “For each of the classes represented by the Pharisee and the publican there is a lesson in the history of the apostle Peter. In his early discipleship Peter thought himself strong. Like the Pharisee, in his own estimation he was ‘not as other men are.’ When Christ on the eve of His betrayal forewarned His disciples, ‘All ye shall be offended because of Me this night,’ Peter confidently declared, ‘Although all shall be offended, yet will not I.’ Mark 14:27, 29. Peter did not know his own danger. Self-confidence misled him. He thought himself able to withstand temptation; but in a few short hours the test came, and with cursing and swearing he denied his Lord.” Christ’s Object Lessons, 152.

> “Ku buli kika ekyayimiririzibwa Omufalisaayo n’Omukolera omusolo, waliwo eky’okuyiga mu byafaayo by’Omutume Peetero. Mu ntandikwa y’obuyigirizwa bwe Peetero yeerowooza ng’ali wa maanyi. Ng’Omufalisaayo, mu kuteesa kwe ku ye yennyini, yalowooza nti, ‘siri nga bantu abalala.’ Bwe Kristo yali ku mabbali g’okutengulwa kwe n’alabula abayigirizwa be nti, ‘Mmwe mwenna mujja kwesittala ku nze ekiro kino,’ Peetero n’ayogera n’obwesige nti, ‘Newaakubadde bonna baakwesittala, naye nze sirikwesittala.’ Makko 14:27, 29. Peetero teyamanyi bulabe bwe. Okweesiga ye mwennyini kwamukyamuza. Yalowooza nti asobola okuwangula okukemebwa; naye mu ssaawa ntono ennyo ekigezo ne kijja, era n’avuma n’alayira, n’amugaana Mukama we.” Christ’s Object Lessons, 152.

At the Sunday law, which is 1863, Peter represents two classes. Those who receive the mark of the beast or those who receive the seal of God. When Jesus changed Simon’s name to Peter, it symbolized the one-hundred and forty-four thousand. That understanding is also symbolized by multiplying Peter’s name using the number from the letter position in the English alphabet. If we use that same technique on 1863, we get 144.

Ku tteeka lya Sande erya 1863, Peetero akiikirira ebika bibiri. Abo abafuna akabonero k’ensolo oba abo abakkakanyizibwa Katonda. Bwe Yesu yakyusa erinnya lya Simooni n’amutuuma Peetero, kyabeera akabonero akalaga 144,000. Okutegeera okwo kulabikawo era ne mu nkola ey’okubala erinnya lya Peetero nga tukozesa ennamba eziva ku bifo by’ennukuta mu alufaabeti y’Olungereza. Bwe tukozesa engeri y’emu ku 1863, tufuna 144.

Two of the three symbols of Moses which align with 1863, establish that the third period must align also. The two lines of Kadesh identify the story of the wise and foolish virgins, and the third period identifies an attempt to employ human effort to accomplish a godly work. To trust in human power as did Moses with the Egyptian represents trust in human authority over ordained authority.

Obubonero bubiri ku busatu bwa Musa obukwatagana ne 1863 bukakasa nti n’ebbanga ery’okusatu kirina okukwatagana ne 1863. Emisitali ebiri gya Kadesi galaga olugero lw’abawala ab’amagezi n’abasirusiru, ate n’ebbanga ery’okusatu liraga okwegezaako okukozesa kaweefube w’omuntu okutuukiriza omulimu ogwa Katonda. Okwesiga amaanyi g’abantu nga Musa bwe yakola ku Mumisiri kulaga okwesiga obuyinza bw’abantu okusinga obuyinza obwateekebwawo Katonda.

Sister White states her husbands, “relation to the people of God was similar, in some respects, to that of Moses to Israel.” In 1863, Moses was represented by James White. In 1863, James White is slaying an Egyptian, striking Christ a second time and praying for the rebels who rejected the message of “rest” set forth by Joshua and Caleb. Moses is both a foolish virgin when he struck the Rock a second time and a wise virgin as he interceded for the rebels of Israel.

Sister White agamba nti enkwatagana ya bba we eri abantu ba Katonda yali efaanana, mu bimu, n’eya Musa eri Isiraeri. Mu 1863, Musa yakiikirirwa James White. Mu 1863, James White yatta omumisiri, n’akuba Kristo omulundi ogw’okubiri, era n’asabira abajeemu abaagaana obubaka bwa “okuwummula” obwaateekebwawo Yoswa ne Kalebu. Musa afaanana omuwala ow’obusirusiru bwe yakuba Lwazi omulundi ogw’okubiri, era afaanana omuwala ow’amagezi bwe yasabirira abajeemu ba Isiraeri.

We will close this article with the passage in Numbers fourteen where Moses is at 1863, when he is given a view of God’s glory in the parallel history represented by the golden calf rebellion.

Tunaakomekkereza ekiwandiiko kino n’ekitundu ekiri mu Kitabo ky’Okubala essuula ey’ekkumi na nnya, awali Musa nga ali mu mwaka gwa 1863, nga awebwa okulaba ekitiibwa kya Katonda mu byafaayo eby’enkanankana ebikiikirirwa mu bujeemu bw’ennyana eya zaabu.

In the passage the Lord asks “how long” would he have to deal with the rebels of Israel, which is the same question Isaiah asked the Lord in chapter six. Notice that the book of Numbers places this history in the period when the earth is lightened with God’s glory, as the angels also marked in verse three of Isaiah six. 9/11 was the foundation stone of the history of 1844 to 1863 and the Sunday law is the capstone. The setting in Numbers is nothing less than an illustration of the song or the parable of the vineyard, as ancient Israel is being passed by as the Lord entered into covenant with Joshua.

Mu kitundu kino Mukama abuuza nti, ‘okutuusa ddi’ ndibagumiikiriza abajeemu ba Isirayiri? Ekyo kye kimu n’ekibuuzo Isaaya kye yabuuzanga Mukama mu mutwe ogw’omukaaga. Mwebalabe nti ekitabo ky’Okubala kiteeka ebyafaayo bino mu kiseera we nsi eyaka n’ekitiibwa kya Katonda, nga n’abamalayika nabo baakimaka mu olunyiriri olw’okusatu mu Isaaya omutwe ogw’omukaaga. 9/11 kyali ejjinja ery’ensinziiro mu byafaayo bya 1844 okutuuka ku 1863, ate etteeka lya Sande kye kijjinja eky’okumaliriza. Ensengekero eri mu Okubala si kirala wabula ky’okulabirako ky’oluyimba oba olugero olw’ennimiro y’emizabbibu, nga Isirayiri ey’edda eyisibwa ku mabbali era Mukama ng’ayingira endagaano ne Yoswa.

> And all the congregation lifted up their voice, and cried; and the people wept that night. And all the children of Israel murmured against Moses and against Aaron: and the whole congregation said unto them, Would God that we had died in the land of Egypt! or would God we had died in this wilderness! And wherefore hath the Lord brought us unto this land, to fall by the sword, that our wives and our children should be a prey? were it not better for us to return into Egypt? And they said one to another, Let us make a captain, and let us return into Egypt.

> Ekibiina kyonna ne kiyimusa eddoboozi lyakyo ne kikaaba; abantu ne bakaaba ekiro ekyo. Abaana ba Isirayiri bonna ne beemulugunya ku Musa ne ku Alooni; ekibiina kyonna ne kibagamba nti, Ayi Katonda, singa twafiira mu nsi ya Misiri! oba singa twafiira mu ddungu lino! Era lwaki Mukama atuleese mu nsi eno, okuttibwa n’ekitala, bakazi baffe n’abaana baffe bafuuke ebyokunyagibwa? tebandibadde kirungi ffe okuddayo e Misiri? Ne bagambagana nti, Twefune omukulembeze, tuddemo e Misiri.

> Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel. And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of them that searched the land, rent their clothes: And they spake unto all the company of the children of Israel, saying,

> Awo Musa ne Alooni ne bagwa amaaso mu maaso g’ekibiina kyonna ky’abaana ba Isirayiri. Era Yoswa mutabani wa Nuuni, ne Kaleebu mutabani wa Yefune, abaali mu abo abaaketa ensi, ne bayuza engoye zaabwe. Ne boogerera eri ekibiina kyonna ky’abaana ba Isirayiri, nga bagamba nti,

> The land, which we passed through to search it, is an exceeding good land. If the Lord delight in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey. Only rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us: their defence is departed from them, and the Lord is with us: fear them not.

> Ettaka lye twayitamu okuliketta, ly’ettaka erirungi nnyo ddala. Obanga Mukama atusanyukira, alituyingiza mu ttaka lino, era alitutuwa; ettaka eriyitiramu amata n’omubisi gw’enjuki. Wabula temumujeemera Mukama, so temutya abantu b’ettaka eryo; kubanga bali emmere yaffe: obukuumi bwabwe bubavuddeko, era Mukama ali naffe: temubatya.

> But all the congregation bade stone them with stones. And the glory of the Lord appeared in the tabernacle of the congregation before all the children of Israel. And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have shewed among them?

> Naye ekibiina kyonna kyalagira nti babakube amayinja. Ekitiibwa kya Mukama ne kiyolesebwa mu Weema ey’Okukuŋaana mu maaso g’abaana ba Isirayiri bonna. Awo Mukama n’agamba Musa nti, Abantu bano bansunguwaza okutuusa ddi? era okutuusa ddi balikkiriza mu nze newankubadde nga mbalaze mu bo obubonero bwonna?

> I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they.

> Ndibakuba n’olumbe, ne mbaggyako obusika bwabwe, era ndikufuula eggwanga eddene era ery’amaanyi okusinga bo.

> And Moses said unto the Lord, Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them;) And they will tell it to the inhabitants of this land: for they have heard that thou Lord art among this people, that thou Lord art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night. Now if thou shalt kill all this people as one man, then the nations which have heard the fame of thee will speak, saying, Because the Lord was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness.

> Musa n’agamba Mukama nti, Abamisiri banaakiwulira (kubanga ggwe wabaggya abantu bano mu maanyi go okuva wakati mu bo); era banaakibategeeza eri abatuuze b’ensi eno: kubanga bawulidde nti ggwe Mukama oli wakati mu bantu bano, nti ggwe Mukama olabibwa amaaso ku maaso, era nti ekire kyo kibeera waggulu waabwe, era nti obatambulira mu maaso, emisana mu musimbu gw’ekire, n’ekiro mu musimbu gw’omuliro. Kaakano bw’onobatta abantu bano bonna ng’omuntu omu, amawanga agawulidde ettendo lyo galigamba nti, “Kubanga Mukama teyayinza kuleeta abantu bano mu nsi gye yabalayirira okubawa, kyeyava abattidde mu ddungu.”

> And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now.

> Kaakano, nkusaba, ka amaanyi ga Mukama wange gabe manene, nga bw’oyogedde nti, Mukama mugumiikiriza era wa kisa kinene, asonyiwa obutali butuukirivu n’okwesobya, naye teyejjulula omusangibwa mu kibi, ng’awa ekibonerezo ky’obutali butuukirivu bwa bakitaabwe eri abaana okutuusa ku mulembe ogw’okusatu n’ogw’okuna. Basonyiwe, nkusaba, obutali butuukirivu bw’abantu bano ng’ogendera ku bunene bw’ekisa kyo, era nga bw’osonyiye abantu bano okuva e Misiri okutuusa kaakano.

> And the Lord said, I have pardoned according to thy word: But as truly as I live, all the earth shall be filled with the glory of the Lord.

> Awo Mukama n’agamba, Mbasonyiye nga bw’ogambye: naye mazima, nga bwe ndi mulamu, ensi yonna ejja kujjula ekitiibwa kya Mukama.

> Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. (Now the Amalekites and the Canaanites dwelt in the valley.) Tomorrow turn you, and get you into the wilderness by the way of the Red sea.

> Kubanga abasajja abo bonna abaalabye ekitiibwa kyange n’eby’amagero byange bye nnakola mu Misiri ne mu ddungu, ne bannegezesa kati emirundi kkumi, so ne batawuliriza eddoboozi lyange; ddala tebaliraba nsi gye nalayirira eri bajjajja baabwe, era tewali n’omu ku abo abansunguwaza aligiraba: naye omuddu wange Kalebu, kubanga yalina omwoyo omulala wamu naye era n’angoberera mu bujjuvu, ye ndimuyingiza mu nsi mwe yagendamu; era ezzadde lye lirigisikira. (Kale Abamareki n’Abakanani baali batuula mu kiwonvu.) Enkya mukyuke, mugende mu ddungu nga muyita mu kkubo ery’Ennyanja Emyufu.

> And the Lord spake unto Moses and unto Aaron, saying, How long shall I bear with this evil congregation, which murmur against me? I have heard the murmurings of the children of Israel, which they murmur against me. Say unto them, As truly as I live, saith the Lord, as ye have spoken in mine ears, so will I do to you: Your carcases shall fall in this wilderness; and all that were numbered of you, according to your whole number, from twenty years old and upward, which have murmured against me, Doubtless ye shall not come into the land, concerning which I sware to make you dwell therein, save Caleb the son of Jephunneh, and Joshua the son of Nun. But your little ones, which ye said should be a prey, them will I bring in, and they shall know the land which ye have despised. But as for you, your carcases, they shall fall in this wilderness. And your children shall wander in the wilderness forty years, and bear your whoredoms, until your carcases be wasted in the wilderness. After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise.

> Awo Mukama n’ayogera eri Musa ne Alooni nti, Ndibagumiikiriza okutuusa ddi ekibiina kino ekibi ekikwemulugunyira ku nze? Mpulidde okwemulugunya kw’abaana ba Isirayiri kwe beemulugunya ku nze. Bategeeze nti, Nga bwe mbeera omulamu, bw’ati Mukama bw’agamba: nga bwe mwogedde mu matu gange, bwe ntyo bwe ndibakolera: Emirambo gyammwe giriguwa mu ddungu lino; era bonna abaabalibwa mu muwendo gwammwe gwonna, okuva ku myaka amakumi abiri okutuuka waggulu, abeemulugunnye ku nze, mazima ddala temuliyingira mu nsi gye nalayirira okubatuuza omwo, okujjako Kalebu mutabani wa Yefunne ne Yoswa mutabani wa Nuuni. Naye abaana bammwe abato be mwagamba nti banaabanga omunyagwa, bo ndibayingiza, era balimanya ensi gye mwanyooma. Naye mmwe, emirambo gyammwe giriguwa mu ddungu lino. Era abaana bammwe balitambulatambula mu ddungu emyaka amakumi ana, era balitikka obwenzi bwammwe, okutuusa emirambo gyammwe lwe girimalira mu ddungu. Ng’okugoberera omuwendo gw’ennaku ze mwakebera ensi—ennaku amakumi ana—buli lunaku luba omwaka gumu, mulitikka obononyi bwammwe, emyaka amakumi ana; era mulimanya okumenyebwa kw’ekisuubizo kyange.

> I the Lord have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die. And the men, which Moses sent to search the land, who returned, and made all the congregation to murmur against him, by bringing up a slander upon the land, Even those men that did bring up the evil report upon the land, died by the plague before the Lord.

> Nze Mukama njogedde, ddala ndibakolako bw’ati ku kibiina kino kyonna ekibi, abakuŋŋaanye okunjeemera nze: mu ddungu lino balimalirizibwa, era eyo balifiira. N’abasajja Musa be yatuma okukebera ensi, bwe baakomawo ne bateeza ekibiina kyonna okumwemulugunyira ye, nga baleese amawulire amabi ku nsi, era abo abasajja abaaleeta amawulire amabi ku nsi ne bafiira mu kawumpuli mu maaso ga Mukama.

> But Joshua the son of Nun, and Caleb the son of Jephunneh, which were of the men that went to search the land, lived still. Numbers 14:1–38.

> Naye Yoswa mutabani wa Nuuni, ne Kalebu mutabani wa Yefune, abaali mu abo abaagenda okuketta ensi, baasigalawo nga balamu. Okubala 14:1-38.

We will continue these thoughts in the next article.

Tujja okwongera ku birowoozo bino mu kiwandiiko ekiddako.

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