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# The Book of Daniel - Number Seventy-Eight

Ekitabo kya Danyeri - Ennamba Nsanvu mu Munaana

Unveiling the Four Abominations: The Historical Parallel of Rebellion in Laodicean Adventism

Okubikkula Ebikolwa eby’omuzizo bina: Ekifaananako eky’ebyafaayo eky’obujeemu mu Bwadiventisiti obwa Lawodikiya

Author

Jeff Pippenger

Published

February 11, 2024

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The history of the Amorites is employed to illustrate the time when God’s wrath is executed against Laodicean Adventism. Sister White identifies that God’s timing for executing His punishment is the same in the last days when the one hundred and forty-four thousand are sealed, as it was when God brought his wrath upon the Amorites. She states, “Although” the nation of the Amorites “was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity . . . The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them. With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases.”

Ebyafaayo by’Abamoli bikozesebwa okulaga ekiseera Katonda lw’atuukiriza obusungu bwe ku Bwadiventisti obw’e Laodikeya. Mukyala White alambulula nti obudde Katonda bw’alondawo okutuukiriza ekibonerezo kye bwebumu mu nnaku ez’oluvannyuma, nga abantu 144,000 bateekebwako akabonero, nga bwe bwali bwatyo bwe yaletera Abamoli obusungu bwe. Agamba nti, “Newankubadde eggwanga ly’Abamoli lyalabika nnyo olw’okusiinza ebifaananyi n’okwonooneka, lyali terajjuza kikompe ky’obujeemu bwalyo... Omutonzi ow’ekisa yali yetegefu okugumiikiriza obutali butuukirivu bwabwe okutuusa ku lulyo olw’okuna. Awo, bwe tewalabika kyukakyuka mu bulungi, emisango gye gyandibadde gigwa ku bo. Nga tewali kusobya n’akatono, Oyo ataliiko kikomo akyateeka mu byawandiiko obubalo ku mawanga gyonna. Nga akisa kye kiyitira abantu mu kweenenya, obubalo buno bujja kubeeranga buggule; naye emibala bwe gituuka ku mugero ogwateekeddwako Katonda, okukola kw’obusungu bwe kutandika. Obubalo buggalibwa. Obugumiikiriza obwa Katonda buggwaawo.”

Sister White clearly associates the ministry of God’s wrath against Laodicean Adventism during Ezekiel’s illustration of the sealing of the one hundred and forty-four thousand, as commencing when their cup of iniquity is filled, and the cup reaches its fulness in the fourth generation. All of this information is set forth in the context of the vision that began in chapter eight, which illustrates four escalating abominations.

Mukyala White alaga bulungi nti omulimu gw’obusungu bwa Katonda oguli eri Addiventisiti ab’omu mbeera ya Laodikya, mu kiseera Ezekyeri lwe yalaga ekifaananyi eky’okuteekebwako akabonero kw’abo 144,000, gutandika lwe kiba nti ekikopo ky’obutali butuukirivu bwabwe kijjudde, era ekikopo kituuka ku bujjuvu mu mulembe ogw’okuna. Bino byonna byateekebwawo mu mbeera y’oluboneke olwatandika mu essuula ey’omunaana, olulaga eby’omuzizo ebina ebyeyongera okunyuka.

> Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. He said furthermore unto me, Son of man, seest thou what they do? even the great abominations that the house of Israel committeth here, that I should go far off from my sanctuary? but turn thee yet again, and thou shalt see greater abominations. And he brought me to the door of the court; and when I looked, behold a hole in the wall. Then said he unto me, Son of man, dig now in the wall: and when I had digged in the wall, behold a door. And he said unto me, Go in, and behold the wicked abominations that they do here. So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, pourtrayed upon the wall round about. And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up. Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. He said also unto me, Turn thee yet again, and thou shalt see greater abominations that they do. Then he brought me to the door of the gate of the Lord’s house which was toward the north; and, behold, there sat women weeping for Tammuz.

> Awo n’aŋŋamba nti, Mwana w’omuntu, yimusa amaaso go kaakano otunuulire mu bukiikakkono. Ne nnyimusa amaaso gange ne ntunuulira mu bukiikakkono; ne laba, mu bukiikakkono awankaaki w’ekyoto, mu mulyango, waaliwo ekifaananyi eky’obuggya. N’aŋŋamba nate nti, Mwana w’omuntu, olaba bye bakola? ebikolwa eby’ekivume ebikulu ennyumba ya Isirayiri bye bakolera wano, okutuusa ne nneerayo ddala okuva mu watukuvu wange? Naye kyuka nate, onoolaba ebikolwa eby’ekivume ebisinga obunene. N’aŋŋitwala ku mulyango gw’olugya; bwe nnatunuulira, ne laba ekituli mu bbugwe. Awo n’aŋŋamba nti, Mwana w’omuntu, sima kaakano mu bbugwe; era bwe nnasimye mu bbugwe, ne laba omulyango. N’aŋŋamba nti, Yingira, olabe ebikolwa eby’obubi eby’ekivume bye bakolera wano. Ne nnyingira ne ndaba; ne laba ebika byonna by’ensolo ez’ekulukuta, n’ensolo ez’akyawa, n’ebifaananyi byonna bye nnyumba ya Isirayiri bye basinza, byaapendwako ku bbugwe okwetooloola. Era mu maaso gaabyo waali wayimiridde abasajja nsanvu, abakadde b’ennyumba ya Isirayiri, era wakati waabwe waayimiridde Yaazaniya mutabani wa Safani, buli omu ng’alina ekkibya ky’obubaane mu mukono gwe; era omukka omuzito gw’obubaane ne gulinnya. Awo n’aŋŋamba nti, Mwana w’omuntu, olabye bye bakola abakadde b’ennyumba ya Isirayiri mu kizikiza, buli omu mu misenge gy’ebyafaananyi bye? kubanga bagamba nti, Mukama tatulaba; Mukama aleseewo ensi. N’aŋŋamba nate nti, Kyuka nate, onoolaba ebikolwa eby’ekivume ebisinga bye bakola. Awo n’aŋŋitwala ku mulyango gw’awankaaki w’ennyumba ya Mukama ogw’olekedde mu bukiikakkono; ne laba, waali watudde abakazi nga bakaabira Tamuzu.

> Then said he unto me, Hast thou seen this, O son of man? turn thee yet again, and thou shalt see greater abominations than these. And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:5–18.

> Awo n’aŋŋamba nti, Okirabye kino, ggwe mwana w’omuntu? Kyuka nate, oliraba ebikolwa eby’ekivve ebisinga bino. N’aŋŋitamu mu luggya olw’omunda olw’ennyumba ya Mukama, era, laba, ku mulyango gwa yeekaalu ya Mukama, wakati w’awaddirira n’ekyoto, waaliwo abasajja nga bawera nga abiri mu ttaano, emabega gaabwe eri yeekaalu ya Mukama, n’amaaso gaabwe ebuvanjuba; ne basinza enjuba nga batunuulidde ebuvanjuba. Awo n’aŋŋamba nti, Okirabye kino, ggwe mwana w’omuntu? Kintu kitono eri ennyumba ya Yuda okukola eby’ekivve bye bakolera wano? Kubanga bajuuzizza ensi obukambwe, era baddemu okunsunguwaza; era, laba, bateeka ettabi ku nnyindo yaabwe. Kyenvudde nange ndikolera mu busungu: eriiso lyange tegalisaasira, so sijja kubasaasira; newakubadde bwe banaakaabira mu matu gange n’eddoboozi ddene, sijja kubawulira. Ezekyeri 8:5-18.

After Ezekiel was shown the first abomination of the setting up of the image of jealousy at the entry of the gate of the altar, he is informed that he will be shown even greater abominations than the image of jealousy. The second abomination is represented by the secret chambers, where the leadership, represented as the ancient men, are offering prayer, represented by incense, and proclaiming that the Lord has forsaken the earth and does not see them. But Ezekiel is informed that he will see even greater abominations than these.

Oluvannyuma lw’okulaga Ezekyeri ekikolwa eky’ennyinyizibwa ekyasooka, eky’okuteekawo ekifaananyi eky’obuggya ku mulyango gwa wankaaki w’ekyoto, yategeezebwa nti aliragibwa n’ebikolwa eby’ennyinyizibwa ebinene okusinga ekyo ekifaananyi eky’obuggya. Ekikolwa eky’ennyinyizibwa eky’okubiri kiragirwa mu bisenge ebyama, we abakulembeze, abalabikibwa ng’abasajja abakadde, babeera nga basaba, okusaba okwo kulagirwa ng’obubaane, era nga bagamba nti Mukama alese ensi era tabalaba. Naye Ezekyeri yategeezebwa nti aliraba ebikolwa eby’ennyinyizibwa okusinga bino.

The third abomination is represented by “women weeping for Tammuz,” but there is still a greater abomination than that, for the fourth abomination identifies a leadership of twenty-five men worshipping the sun, with the backs toward the temple.

Ekyennyinyala ekya ssatu kirabikira mu "bakazi abakungubagira Tamuzu," naye waliwo ekyennyinyala ekisinga ekyo, kubanga ekyennyinyala eky’okuna kimanyisa obukulembeze bw’abasajja amakumi abiri mu bataano nga basinza enjuba, nga emabega gaabwe eri yeekaalu.

In the fourth abomination the pronouncement is made that “the ancient men,” “have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose.” The “day of provocation” is the day when God’s ministry of wrath begins, as it did with ancient Israel when they rejected the message of Joshua and Caleb concerning the Promised Land. The rejection of the sealing message marks when the cup of iniquity is full for Jerusalem. Joshua and Caleb represent the little company, who are the faithful few that are sighing and crying for the abominations in the church and in the land.

Mu kikolwa eky’ekivve eky’okuna wateekebwawo okulangirirwa nti “abasajja abakadde,” “baajjuza ensi obukambwe, era baddemu okunsunguwaza; laba, bateeka ettabi ku nnyindo zaabwe.” “Olunaku olw’okusunguwaza” lwe lunaku Katonda gy’atandikira obuweereza bwe obw’obusungu, nga bwe kyali ku Isirayiri ey’edda lwe baagaana obubaka bwa Yoswa ne Kaleebu ku nsonga z’Ensi Eyasuubizibwa. Okugaana obubaka olw’okuteekako akabonero kulaga nti ekikopo ky’obutali butuukirivu kijjudde ku Yerusaalemi. Yoswa ne Kaleebu baliikirira ekibiina ekitono, abeesigwa abatono abasinda era abakaabira ebikolwa eby’ekivve ebiri mu kkanisa ne mu nsi.

> 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, 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. 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 showed among them? I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they. Numbers 14:5–12.

> Awo Musa ne Alooni ne bagwa amaaso gaabwe mu maaso g’ekibiina kyonna eky’ekkuŋŋaaniro ky’abaana ba Isirayiri. Ne Yoswa mutabani wa Nuni, ne Kalebu mutabani wa Yefune, abaaali ku abo abaaketta ensi, ne bayuza engoye zaabwe; ne boogera eri ekibiina kyonna ky’abaana ba Isirayiri, nga bagamba nti, Ensi gye twayitamu okugiketta, ennungi ennyo ddala. Bwe aba Mukama atusiima, alituyingiza mu nsi eyo, era alitugiwa; ensi ejjudde amata n’enjuki. Naye temujeemera Mukama, so temutya bantu b’ensi eyo; kubanga bo mmere yaffe: obukuumi bwabwe bubaveeko, era Mukama ali naffe: temubaatya. Naye ekibiina kyonna ne kigamba nti, "Mubakube amayinja." Awo ekitiibwa kya Mukama ne kyalabikira mu Weema ey’Okukuŋŋaanirangamu mu maaso g’abaana ba Isirayiri bonna. Awo Mukama n’agamba Musa nti, Okutuusa ddi abantu bano bansunguwaza? era okutuusa ddi banaakkiriza mu nze, newankubadde obubonero bwonna bwe mbalaze wakati mu bo? Ndibakuba n’olumbe, ne mbaggyako obusika, era ndikufuula ggwe eggwanga eddene era ery’amaanyi okusinga bo. Okubala 14:5-12.

The “provocation” that was brought about by the rebels in Numbers, and also in Ezekiel is based upon the rebel’s refusal to acknowledge the “signs” that have been manifested. The “signs” that were rejected in the time of Moses, were the “signs” that typified the manifestation of the power of God in the history of the Millerites. Ancient Israel provoked God by rejecting the “signs” of the manifestation of his power in their foundational history. In the sealing time of the one hundred and forty-four thousand, modern Israel also rejects (turns its back against) the very foundational history that was to be the “sign,” that would allow them to “recognize” the repetition of the history of the Midnight Cry which is repeated in the last days.

“Okusunguwaza” okwaleetebwa abajeemu mu Kitabo ky’Okubala, era ne mu Yezeekyeri, kwesinzira ku kugaana kw’abajeemu okukkiriza “obubonero” obwalabisiddwa. “Obubonero” obwagaanibwa mu mulembe gwa Musa, bwe bwebwalaga mu kifaananyi okulabikira kw’amaanyi ga Katonda mu byafaayo by’Abamilleraiti. Isirayiri ey’edda yasunguwaza Katonda bwe yagaana “obubonero” bw’okulabikira kw’amaanyi ge mu byafaayo byabwe eby’ensibuko. Mw’ebbanga ly’okuteekebwako akabonero ly’abo emitwalo kkumi nnya mu enkumi nnya, Isirayiri ya leero nayo egana (edda emabega ku) ebyafaayo by’ensibuko byennyini ebyandibadde “akabonero,” ebyandibayambye “okutegeera” nti ebyafaayo by’Okuleekaana mu ttumbi ly’ekiro biddamu mu nnaku ez’enkomerero.

God allows the rebels to see the repetition of the manifestation of the power of God, for it was the repetition of the manifestation of the power of God that was not only the latter rain, but the truth that would have saved them if they would have been among those who loved the truth.

Katonda akkiriza abajeemu okulaba obuddamu bw’okweyoleka kw’amaanyi ga Katonda, kubanga obuddamu obwo tebwali nkuba ey’oluvannyuma yokka, wabula bwali amazima agandibawonyezza singa baali mu abo abaagala amazima.

The identification of the four abominations of Ezekiel eight as symbols of the four generations of Laodicean Adventism is part of the message that is unsealed by the Lion of the tribe of Judah in the last days. The first generation began at the rebellion of 1863, and twenty-five years later in 1888, the rebellion that marked the beginning of the second generation with the symbol of secret chambers arrived. Thirty-one years later, in 1919, the publication of the book by W. W. Prescott titled, The Doctrine of Christ, marked the beginning of the third generation, which Ezekiel had represented as women weeping for Tammuz. Thirty-eight years after that, in 1957, with the publication of the book, Questions on Doctrine, the fourth generation arrived that identifies the time when the rebels will turn against the sealing message that arises from the east, and worship the sun.

Okutegeerwa nti ebikolwa eby’omuzizo ebina ebyogerwako mu Ezekieri omunaana biraga ng’obubonero bw’emirembe ennya egy’Obu-Adiventisi bwa Laodicea, kye kitundu ku bubaka obugguliddwa empologoma ey’ekika kya Yuda mu nnaku ez’enkomerero. Omulembe ogwasooka gwatandika ku bujeemu bwa 1863, era nga wayiseewo emyaka amakumi abiri mu etaano, mu 1888, waaliwo obujeemu obwalaga okutandika kw’omulembe ogw’okubiri, nga akabonero kaabwo kaali ebisenge eby’ekyama. Emyaka 31 oluvannyuma, mu 1919, okusasanyizibwa kw’ekitabo kya W. W. Prescott ekyatuumibwa The Doctrine of Christ kwalaga okutandika kw’omulembe ogw’okusatu, ogwe Ezekieri yakiikiriza ng’abakazi abakungubagira Tamuzu. Emyaka 38 oluvannyuma, mu 1957, wamu n’okusasanyizibwa kw’ekitabo ekyatuumibwa Questions on Doctrine, ne kituuka omulembe ogw’okuna, ogulaga ebbanga abajeemu lwe balikyama eri obubaka bw’okuteekebwako akabonero obuva ebuvanjuba, ne basinza enjuba.

We will begin to consider the second generation of Laodicean Adventism’s rebellion that arrived at the Minneapolis General Conference in 1888. It is important to remember that all four of Ezekiel’s abominations occur in Jerusalem, though they represent a progressive history of rebellion, it is always addressing the rebellion that occurs within the city that represents Laodicean Adventism in the last days.

Tugenda okutandika okwekenneenya ekika ekyokubiri eky’okujeemera kwa Laodicean Adventism ekyatuuka ku Lukiiko Olukulu e Minneapolis mu mwaka gwa 1888. Kikulu okujjukira nti ebikolwa eby’ekivve ennya bya Ezekiyeri byonna biba mu Yerusaalemi; newaakubadde nga biraga ebyafaayo ebyeyongerekera eby’okujeemera, bulijjo biyogerera ku kujeemera okw’omu kibuga ekiyimirira Laodicean Adventism mu nnaku ez’enkomerero.

> “As one of the signs of Jerusalem’s destruction, Christ had said, ‘Many false prophets shall rise, and shall deceive many.’ False prophets did rise, deceiving the people, and leading great numbers into the desert. Magicians and sorcerers, claiming miraculous power, drew the people after them into the mountain solitudes. But this prophecy was spoken also for the last days. This sign is given as a sign of the Second Advent. Even now false christs and false prophets are showing signs and wonders to seduce His disciples. Do we not hear the cry, ‘Behold, He is in the desert’? Have not thousands gone forth into the desert, hoping to find Christ? And from thousands of gatherings where men profess to hold communion with departed spirits is not the call now heard, ‘Behold, He is in the secret chambers’? This is the very claim that spiritism puts forth. But what says Christ? ‘Believe it not. For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be.’” The Desire of Ages, 631.

> Nga kamu ku bubonero bw’okuzikirira kwa Yerusaalemi, Kristo yali agambye nti, ‘Abanabbi ab’obulimba bangi bajja kugolokoka, era bajja kulimbalimba bangi.’ Abanabbi ab’obulimba ne bagolokoka, ne balimba abantu, ne batwala abantu abangi nnyo mu ddungu. Abakola eby’obulogo n’abafumu, nga bagamba nti balina amaanyi g’amagero, ne basendasenda abantu ne babatwala nabo mu nsiko z’ensozi. Naye n’obunnabbi buno bwayogerwa ne ku nnaku ez’enkomerero. Obubonero buno buweebwa ng’ekibonero ky’Okudda kwa Kristo okwa kubiri. Ne kaakano Bamasiya ab’obulimba n’abanabbi ab’obulimba balaga obubonero n’eby’amagero okusendasenda abayigirizwa be. Tetuwulira eddoboozi nga ligamba nti, ‘Laba, ali mu ddungu’? Si nti enkumi z’abantu zimaze okugenda mu ddungu nga basuubira okuzuula Kristo? Era mu nkuŋaana enkumi nnyingi mwe abantu beegamba nti boogera n’emizimu gy’abafu, tewuwulirwa kaakano okuyita nti, ‘Laba, ali mu bisenge eby’ekyama’? Kino kye kyennyini kye okukkiriza okw’emizimu kugamba. Naye Kristo agamba ki? ‘Temukkiriza. Kubanga nga omumyansa bwe guva ebuvanjuba ne gusaanira okutuuka ebugwanjuba; bwe kityo n’okujja kwa Mwana w’omuntu bwe kunaabanga.’ The Desire of Ages, 631.

The secret chambers are a symbol of spiritualism, and the second abomination of Ezekiel chapter eight, takes place within the temple, where earthly images had been secretly hung upon the walls.

Ebisenge ebyekyama bikola ng’akabonero k’okusinza emizimu, era ekivume eky’okubiri mu Ezeekyeri essuula ey’omunaana kiba mu yeekaalu, awali ebifaananyi eby’ensi nga byaalikomereddwa mu kyama ku nkuta.

> So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, portrayed upon the wall round about. And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up. Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. Ezekiel 8:10–12.

> Noolwekyo ne nayingira ne ndaba; laba, buli ngeri y’ebikulukutira, n’ebisolo eby’ekivve, n’ebifaananyi byonna eby’ennyumba ya Isirayiri, ebikubiddwa ku kisenge okwetooloola. Era waaliwo abayimiridde mu maaso gaabyo abasajja nsaanvu ku bakadde b’ennyumba ya Isirayiri, era wakati waabwe wayimiridde Yaazaniya mutabani wa Safani, ng buli muntu alina ekibya eky’obubaane mu mukono gwe; omukka omuzito gw’obubaane ne gulinnyuka. Awo n’angamba nti, Mwana w’omuntu, olabye kye bakola abakadde b’ennyumba ya Isirayiri mu kizikiza, buli muntu mu bisenge by’ebifaananyi bye? Kubanga bagamba nti, Mukama tatulaba; Mukama alekedde ensi. Ezekyeri 8:10-12.

Ezekiel sees “the idols of the house of Israel, portrayed upon the walls” of the sanctuary, but he is plainly told that this rebellion is also occurring within each of the ancient men’s “chambers of imagery.” The rebellion within the literal temple identifies the rebellion within the human temple.

Ezeekyeri alaba "ebifaananyi eby'ennyumba ya Isirayiri, ebikubiddwa ku bbugwe" by'awatukuvu, naye amubuulirwa mu lwatu nti obujeemu buno bubaawo era ne munda mu "ebisenge eby'ebifaananyi" bya buli omu ku bakadde b'Isirayiri. Obujeemu obuli mu yeekaalu ennyini bulaga obujeemu obuli munda mu yeekaalu y'omuntu.

> “In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.

> Mu kusangula yeekaalu n’okugiggyamu abaguzi n’abatunzi b’ensi, Yesu yatangazisa omulimu gwe ogw’okutukuza omutima okuva mu butali butukuvu bw’ekibi,— okuva ku byegomba by’ensi, ebyegombesa eby’okwefaako bokka, n’emize emibi ebyonona omwoyo. Malaki 3:1-3 byasomeddwa. The Desire of Ages, 161.

The second abomination represented a manifestation of wickedness both within the church, and the minds of the elders that were to be the church’s guardians. The wickedness there manifested is the wickedness of spiritualism. In the days of Noah, when every imagination of men’s hearts were wicked, the antediluvians had filled up their cup of iniquity.

Ekivume eky’okubiri kyakiikirira okweraga kw’obubi mu kkanisa munda era ne mu birowoozo by’abakadde abaali balina okuba abalinzi b’ekkanisa. Obubi obwalabikira eyo ye obubi bw’okusinza emizimu. Mu nnaku za Nuuwa, lwe buli kyebalowooza mu mitima gy’abantu kyali kibi, abo abaaliwo nga amataba tebannaba kujja baali bajjuze ekikompe ky’obujeemu bwabwe.

> And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. Genesis 6:5.

> Era Katonda yalaba nti obubi bw’abantu bwali bungi ku nsi, era nti buli kyo ekiteekateekebwa mu birowoozo by’emitima gyabwe kyali kibi kyokka bulijjo. Olubereberye 6:5.

The second generation identifies when spiritualism entered into both the leaders of Jerusalem, and also into the corporate structure of Laodicean Adventism. What “the ancients of the house of Israel” did “in the dark,” “in” their “chambers of” “imagery,” identifies “that every imagination of the thoughts of” their hearts “was only evil.” Sister White is clear that the destruction of Jerusalem represents the end of the world, and the testimony of the flood in Noah’s age also represents the end of the world. In the last days those who refuse to be sanctified by the truth are overtaken by spiritualism, as represented by the second abomination of Ezekiel chapter eight.

Omulembe ogw’okubiri gulaga ekiseera lw’obukola bw’emizimu lwe bw’ayingira mu bakulembeze ba Yerusaalemi era ne mu nteekateeka y’ekitongole ey’Abadiventisti aba Lawodikiya. Ebyo abakadde b’ennyumba ya Isiraeri bye baakola mu kizikiza, mu bisenge byabwe eby’ekifaananyi, biraga nti buli ebiroowozo ebyava mu mitima gyabwe byali bibi byokka. Sister White kyakaka nti okuzikirizibwa kwa Yerusaalemi kulaga enkomerero y’ensi, era n’obujulizi bw’amataba mu mulembe gwa Nuu nabwo bulaga enkomerero y’ensi. Mu nnaku ez’oluvannyuma abo abagaana okutukuzibwa mu mazima bakwatibwa obukola bw’emizimu, nga bwe kiragiddwa mu kikolwa ekyenyinyisa eky’okubiri mu Ezekyeri essuula ey’omunaana.

The second abomination of Ezekiel represents the rebellion that arrived in 1888, and becomes the symbol of the second generation, but more than this, 1888, and all that it represents or is represented by, was repeated on September 11, 2001. Sister White specifically identifies that in 1888, the mighty angel of Revelation eighteen descended, and therefore the history represents the time when the great buildings of New York City were to be thrown down by a touch from God, and Revelation eighteen, verses one through three were to be fulfilled.

Ekikolwa ekyenyinyala eky’okubiri ekyogerwawo mu kitabo kya Ezekyeri kiyimirira obujeemu obwatuuka mu 1888, era kiba akabonero k’eggeneresoni ey’okubiri; naye okusinga awo, 1888 n’ebyonna bye kiyimirira oba ebikyakiikirira, byaddamu okubeerawo ku Sebutemba 11, 2001. Mwannyinaffe White yalaga ddala nti mu 1888 malayika ow’amaanyi ow’Okubikkulirwa ekkumi n’omunaana yakka, era n’olwekyo ebyafaayo bino biyimirira ekiseera lwe ebizimbe binene eby’e New York City byali bigenda kusuulibwa wansi olw’akakwatako ka Katonda, era Okubikkulirwa ekkumi n’omunaana, okuva ku musoko ogusooka okutuuka ku ogw’okusatu, byandituukirizibwa.

> “An unwillingness to yield up preconceived opinions, and to accept this truth, lay at the foundation of a large share of the opposition manifested at Minneapolis against the Lord’s message through Brethren Waggoner and Jones. By exciting that opposition Satan succeeded in shutting away from our people, in a great measure, the special power of the Holy Spirit that God longed to impart to them. The enemy prevented them from obtaining that efficiency which might have been theirs in carrying the truth to the world, as the apostles proclaimed it after the day of Pentecost. The light that is to lighten the whole earth with its glory was resisted, and by the action of our own brethren has been in a great degree kept away from the world.” Selected Messages, book 1, 235.

> Obutayagala kugonjera okuleka ebirowoozo ebyateekebwawo edda, era n’okukkiriza amazima gano, kye kyali ensibuko y’omugabo omunene gw’obujeemu ogwalabikira e Minneapolis okulwanyisa obubaka bwa Mukama obw’eyitira mu b’oluganda Waggoner ne Jones. Mu kuyimusiza obwo bujeemu, Sitaani yatuukirira okubazibira abantu baffe, mu ngeri enkulu, amaanyi ag’enjawulo ag’Omwoyo Omutukuvu, Katonda ge yayagalanga nnyo okubawa. Omulabe yabaziyiza okufuna obusobozi obw’amaanyi n’obukugu obwandyabadde bwaabwe mu kutwala amazima eri ensi, nga abatume bwe baakirangirira oluvannyuma olw’olunaku lwa Pentekooti. Ekitangaala ekirina okumulisa ensi yonna mu kitiibwa kyakyo kyaziyizibwa, era olw’ebikolwa by’ab’oluganda baffe, mu ngeri enkulu, kyakumibwa wala okuva ku nsi. Selected Messages, kitabo 1, omuko 235.

The history of 1888, provided the example of the rejection of the message of the latter rain that arrived on September 11, 2001. 1888 is a symbol of the second generation of Laodicean Adventism, that is represented by Ezekiel’s second abomination, and the history therein identifies a rebellion that was typified by the seventy elders in Ezekiel. Their rebellion represented spiritualism, and paralleled the cup of probationary time being fulfilled in the time of Noah. The rejection of the message illustrated the rejection by the leadership of the message of the latter rain, which was to identify the arrival of the third Woe of Islam.

Ebyafaayo bya 1888 byawa ekyokulabirako eky’okugaana obubaka bw’enkuba ey’oluvannyuma obwatuuka nga 11, Septemba 2001. Omwaka 1888 gwe kifaananyi ky’omulembe ogw’okubiri gw’ObuAdiventisi obwa Lawodikiya, ogwakiikirirwa omuzizo ogw’okubiri ogwa Ezekyeri, era ebyafaayo ebyo birambulula okujeemera okwafaananyizibwa abakadde amakumi asaanvu mu kitabo kya Ezekyeri. Okujeemera kwabwe kwakiikirira okusinza emizimu, era ne kufaanagana n’ekikompe ky’ebbanga ery’okugezesa nga kijjudde mu mulembe gwa Nuuwa. Okugaana obubaka kuno kwalaga okugaana kw’abakulembeze ku bubaka bw’enkuba ey’oluvannyuma, obwateekwa okulambulula okutuuka kw’ennaku ennene ey’okusatu ey’Obusiraamu.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> "Enjura ey'oluvannyuma egenda okugwa ku bantu ba Katonda. Malayika ow'amaanyi agenda okukka okuva mu ggulu, era ensi yonna egenda okuyaka olw'ekitiibwa kye." Review and Herald, April 21, 1891.

The leadership that in 1888 rejected the message, typified the rejection of the message of Islam on September 11, 2001, but God intends to produce a manifestation of power that those leaders will witness as part of his judgment upon them. The manifestation of the power of the latter rain occurs at the end of the period of the sealing. It began on September 11, 2001, but it reaches its climax at the end of the three-and-a-half days of Revelation eleven, when the “great earthquake” arrives.

Obukulembeze obwaliwo mu 1888 obwaagaana obubaka, bwafaananyiriza okugaana obubaka bwa Buyisiramu ku Septemba 11, 2001, naye Katonda agenderera okuleeta okulabika kw’amaanyi abakulembeze abo balikiraba ng’ekitundu ky’okusalira bo omusango. Okulabika kw’amaanyi g’enkuba ey’oluvannyuma kubaawo ku nkomerero y’ekiseera eky’okuteekako akabonero. Kwatandika ku Septemba 11, 2001, naye kutuuka ku ntikko yaako ku nkomerero y’ennaku ssatu n’ekitundu ez’Okubikkulirwa ekya kkumi n’emu, bwe wabaawo "okunyeganyega okunene kw’ensi".

The message of 1888, was the Laodicean message, the last call for a former chosen people who were then in the process of being passed by.

Obubaka bwa 1888 bwali obwa Lawodikiya, okuyita okusembayo eri abantu abaalondebwa edda, abaali mu kiseera ekyo nga basukkirwako.

> “The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.

> Obubaka obutuweereddwa A. T. Jones ne E. J. Waggoner bwe bubaka bwa Katonda eri Ekkanisa ey’e Lawodikiya, era ennaku ziribeera eri buli ayatula nti akkiriza amazima naye n’atayolesa eri abalala emimuli egiweebwa Katonda. The 1888 Materials, 1053.

The message of 1888, represented the message that identified that when the great buildings of New York City were thrown down on September 11, 2001, the straight testimony to the Laodicean church was to be given, and the straight testimony is the message of Islam of the third Woe that, when breathed upon a backslidden people, has the power to bring them to life as a mighty army.

Obubaka bwa 1888 bwakiikirira obubaka obwalaga nti bwe ennyumba ennene ez'e New York City zamenyebwa ne zigwa ku Septemba 11, 2001, obujulizi obutereevu eri Ekkanisa ya Laodikiya bwateekwa okutuusibwa; era obujulizi obutereevu buno ye bubaka bw'Obusiraamu obw'Zimusanze ey'okusatu, obwo, bwe bufuuyibwa ku bantu abadda emabega mu kukkiriza, bulina amaanyi okubazukusa ne baberamu ng'eggye ery'amaanyi.

> “A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.’

> "Obujulirwa obutereevu bulina okutuusibwa eri amakanisa gaffe n'ebitongole byaffe, okuzuukusa abo abebase.'

> “When the word of the Lord is believed and obeyed, steady advancement will be made. Let us now see our great need. The Lord cannot use us until he breathes life into the dry bones. I heard the words spoken: ‘Without the deep moving of the Spirit of God upon the heart, without its life-giving influence, truth becomes a dead letter.’” Review and Herald, November 18, 1902.

> Bwe kikkirizibwa era ne kigonderwa ekigambo kya Mukama, okweyongera mu maaso obutereevu kujja kubaawo. Ka kati tulabe obwetaavu bwaffe obukulu. Mukama tayinza kutukozesa okutuusa lw’afuuyira omukka gw’obulamu mu magumba amakalu. Nawulira ebigambo bigambibwa nti: ‘Nga tewali kukola okw’amaanyi kw’Omwoyo wa Katonda ku mutima, era nga tewali n’amaanyi gaagwo agawa obulamu, amazima gafuka kigambo ekifu.’ Review and Herald, Novemba 18, 1902.

1888 marks the beginning of the second generation of Adventism, but it also provides a line of prophecy that aligns with the last days. On September 11, 2001 God led the people who chose to accept that the attack of Islam upon the earth beast was a fulfillment of prophecy back to the old paths. God’s people needed to return to the jewels of William Miller and become educated upon the foundational truths that included the fulfillment of the first and second Woes, that in turn established the arrival of the third Woe at that time. Once those people returned to those old paths they were led to see the sacredness of Habakkuk’s two tables.

Omwaka gwa 1888 guteeka akabonero ku ntandikwa y’emulembe ogwokubiri ogwa Adiventisimu, naye era guwa olunyiriri lw’obunnabbi olugattagana n’ennaku ez’enkomerero. Ku September 11, 2001, Katonda yaluŋŋamya abantu abaasalawo okukkiriza nti okulumba kwa Buisilamu ku nsolo eyava mu nsi kwali okutuukirira kw’obunnabbi, n’abaddiza ku makubo ag’edda. Abantu ba Katonda baali beetaaga okuddayo ku by’omuwendo bya William Miller era okufuna obuyigirize ku mazima ag’omusingi agaalimu okutuukirira kw’ekitalo ekyasooka n’ekyokubiri, ebyo ne bikkakkanya okujja kw’ekitalo eky’okusatu mu kiseera ekyo. Bwe baamala okuddayo ku makubo ago ag’edda ne bakuleetebwa okulaba obutukuvu bw’emmeeza ebbiri za Habakkuku.

The rebellion of 1863 against Habakkuk’s two tables, which are Miller’s jewels and also the foundations of Adventism, typified a rebellion that was repeated on September 11, 2001; for once again the leadership of Laodicean Adventism was given opportunity to uphold the jewels of Miller, or reject them. All four generations of Adventism that are represented in Ezekiel eight, are also representing the rebellion of Laodicean Adventism on September 11, 2001.

Obujeemu bwa 1863 obuwakanya ebibao bibiri bya Habakkuku, ebibyo nga bye eby’obugagga bya Miller era nga bye misingi gya Adiventisimu, bwafaananyiza obujeemu obwaddamu ku 11 Ssettemba, 2001; kubanga nate obukulembeze bwa Adiventisimu eya Laodikya bwawaweebwa omukisa okunywerera ku by’obugagga bya Miller oba okubigaana. Emirembe ennya gyonna gya Adiventisimu, nga gyeragibwa mu Yezeekyeri 8, era giyimiririra obujeemu bwa Adiventisimu eya Laodikya ku 11 Ssettemba, 2001.

We will continue to identify the second generation of Laodicean Adventism in the next article.

Tujja okwongera okulambulula omulembe ogw’okubiri ogw’obwadiventisiti obwa Lawodikiya mu kiwandiiko ekiddako.

> “God created man with affections capable of embracing eternal realities. These affections were to be kept pure and holy, free from all earthliness. But human beings have lost eternity out of their reckoning. God, the Alpha and Omega, the beginning and the end, the One who holds in His keeping the destiny of every soul, is forgotten. Supposing themselves to be mighty in knowledge, men have let themselves down to the lowest level in God’s sight.

> Katonda yatonda omuntu n’ebyagala by’omutima ebisobola okukwatira ku bintu eby’amazima eby’olubeerera. Ebyagala by’omutima bino byandibadde bikuumibwa birongoofu era bitukuvu, nga tebirimu bwa nsi bwonna. Naye abantu tebakyalowooza ku butaggwaawo mu kubala kwabwe. Katonda, Alfa ne Omega, atandikira ddala era n’akomya ddala, Oyo alina mu mukono gwe enkomerero ya buli mwoyo, ye beerabiddwa. Nga beeteesa nti bakambwe mu bummanyi, abantu bagudde ku mutindo ogw’omu wansi ennyo mu maaso ga Katonda.

> “The mind of man has become earthly. In the place of revealing the impress of divinity, it reveals the impress of humanity. In its chambers are seen the imagery of earth. The debasing practises which prevailed in the days of Noah, placing the inhabitants of that age beyond hope of salvation, are seen today.” Signs of the Times, December 18, 1901.

> "Endowooza y’omuntu efuuse ey’ensi. Mu kifo ky’okulaga ekifaananyi kya Katonda, eraga ekifaananyi ky’obuntu. Mu bisenge byayo mulabikamu ebifaananyi eby’ensi. Emize egiswaza egyali gifugira mu nnaku za Nuuwa, ne giteeka abatuuze b’ekiseera ekyo emitala w’ensuubi ery’obulokozi, girabika leero." Signs of the Times, Desemba 18, 1901.

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