Article

# Elijah - Number Nine

Eriya - Ennamba Mwenda

The Prophet Lied

Nnabbi yalimba

Author

Jeff Pippenger

Published

October 11, 2023

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We ended the last article with a passage that addresses “a lying spirit.” The following is one of the paragraphs from that passage.

Twamaliriza ekiwandiiko ekyasembayo n’ekitundu ekikwata ku ‘omwoyo ogw’obulimba.’ Ekiddirira kino kye kimu ku bitundu ebiva mu kitundu ekyo.

> “Unsanctified ministers are arraying themselves against God. They are praising Christ and the God of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’ Let all who read these lines, take heed. Satan has made his boast of what he can do. He thinks to dissolve the unity which Christ prayed might exist in His church. He says, ‘I will go forth and be a lying spirit to deceive those that I can, to criticize, and condemn, and falsify.’ Let the son of deceit and false witness be entertained by a church that has had great light, great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories. Satan laughs at their folly, for he knows what truth is.” Testimonies to Ministers, 409.

> Abasumba abatatukuzibwa bateesimbidde ku Katonda. Batendereza Kristo ne katonda w’ensi eno mu kamwa kamu. Nga bwe bagamba mu bigambo nti baamukkiriza Kristo, naye beegatta ku Balaba, era n’ebikolwa byabwe bigamba nti, ‘Si omusajja ono, wabula Balaba.’ Abo bonna abasoma emigambo gino, mwegendereze. Sitaani yewanjagira ku by’ayinza okukola. Alowooza okusaanyaawo obumu Kristo kwe yasabira okubeerawo mu Kkanisa ye. Agamba nti, ‘Nditambula ne mbe omwoyo ow’obulimba okulimba abo b’nsobola, okunenya, n’okusalira omusango, n’okutimbatimba.’ Ekkanisa eyafunye omusana omungi n’obujulizi obw’amaanyi bwe bwewa ekifo omwana w’obulimba n’omujulizi w’obulimba, ekkanisa eyo ejja kuleka obubaka Mukama bwe yatumye, era ejja okukkiriza ebyogera ebitalina nsinziro, n’ebiteeberezebwa eby’obulimba, n’enjigiriza ezikyamu. Sitaani aseka obusirusiru bwabwe, kubanga amanyi amazima bwe kiri. Obujulizi eri Abasumba, 409.

Let “the son of deceit and false witness be entertained by a church that has had great light, great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories.” In 1863, Millerite Adventism ‘returned’ to the unreasonable and false methodology employed by apostate Protestantism and rejected William Miller’s identification of the seven times of Leviticus twenty-six. The subject of ‘returning’ was represented by the rebels in Numbers fourteen, when they determined to select a captain and return to Egypt.

Kale “mwana w’obulimba n’okujulirwa okw’obulimba ayanjirizibwe mu kkanisa eyafunye omusana omungi, obujulirwa obungi, era kkanisa eyo esuddewo obubaka Mukama bwe yatuma, ne ewaniriza ebigambo ebitaliimu magezi ddala, n’ebirowoozo eby’obulimba n’ebiyigiriza eby’obulimba.” Mu 1863, Adiventizimu ey’aba Millerite “yaddayo” eri enkola entaliimu magezi era ey’obulimba eyakozesebwanga mu buProtestanti obwava ku mazima, ne egaana okulambulula kwa William Miller ku “emirundi musanvu” egyo mu Leevitiko 26. Ensonga ey’okuddayo yalabirizibwa abajeemu mu Okubala 14, bwe baasalawo okulonda omuduumizi ne baddayo e Misiri.

> And they said one to another, Let us make a captain, and let us return into Egypt. Numbers 14:4.

> Ne bagambagana nti, Ka tulonde omukulembeze, tudeyo e Misiri. Okubala 14:4.

The subject of “returning” to apostate Protestantism was also represented by Jeremiah, when in chapter fifteen, he was told that the fallen Protestants could return to him, but he was not to “return” unto them.

Ensonga ey’“okuddayo” mu BuProtesitanti obwajeemu nayo yalabirizibwa mu Yeremiya, bwe yagambibwa mu Ssuula ey’ekkumi n’ettaano nti Abaprotesitanti abagudde bayinza okudda gy’ali, naye ye teyalina “kuddayo” eri bo.

> I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. Jeremiah 15:17–20.

> Satuula mu lukiiko lw’abasekerera, era ssaasanyuka; natuula nzekka olw’omukono gwo: kubanga wanjuzizza obusungu. Lwaki obulumi bwange obutaggwaawo, n’ekiwundu kyange ekitawoneka, ekigaana okuwonyebwa? Onooliba ddala eri nze ng’omulimba, era ng’amazzi agagwamu? Kale bw’ati bw’ayogera Mukama, bwe okomawo, nnaakuzza nate, era oneeyimiranga mu maaso gange: era bw’osunsula eky’omuwendo okuva mu ekitali kya muwendo, onoba ng’akamwa kange: baleke baddire gy’oli; naye ggwe tobaddeeranga gye bali. Era nnaakufuula eri abantu bano olukomera olw’ekikomo olunywezeddwa: era balirwana naawe, naye tebalikuwangula: kubanga ndi naawe okukulokola n’okukununula, bw’ayogera Mukama. Yeremiya 15:17-20.

Perhaps the clearest prophetic illustration of the principle of not returning to apostate Protestantism is found in the story of the disobedient prophet, who delivered a message of rebuke to Jeroboam, the northern ten tribe’s first king.

Oboolyawo ekyokulabirako ky’obunnabbi ekitegeerekeka ennyo ku musingi gw’obutaddayo mu BuProtestanti obw’obujeemu kisangibwa mu lugero lw’omunabbi atagondera, eyatuusa obubaka bw’okunenya eri Jeroboam, kabaka asooka w’ebika kkumi eby’obukiikakkono.

> And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. So he went another way, and returned not by the way that he came to Bethel. 1 Kings 13:7–10.

> Awo kabaka n’agamba omusajja wa Katonda nti, Jjangu ewange, oweekuzeemu amaanyi, era nnaakukuwa empeera. Naye omusajja wa Katonda n’agamba kabaka nti, Ne bwe wandimpadde ekitundu ky’ennyumba yo, sijja kuyingira naawe, so sijja kulya mugaati wadde okunywa amazzi mu kifo kino: Kubanga bwe yandagira Mukama mu kigambo kye ng’agamba nti, Tolyanga mugaati, wadde okunywa amazzi, so tokkomawo mu kkubo lwe wajjira. Awo n’agenda mu kkubo ekirala, n’ataddayo mu kkubo lwe yajjira e Beseri. 1 Bassekabaka 13:7-10.

The disobedient prophet had been told of God not to return the way he came. Millerite Adventism had come out of Protestantism represented by Sardis, and they were not to return. Though the disobedient prophet knew full well not to return the way he came, a false prophet of Jeroboam’s kingdom, told him that God had said that the disobedient prophet should return to the false prophet’s home and eat with him. In spite of God’s direction, he did that very thing. Once he had begun to eat the false prophet’s food, the Bible plainly states the prophet of Samaria had lied.

Nnabbi atagondera yalagirwa okuva eri Katonda obutadda mu kkubo lyeyajjaako. ObuAdiventisiti bw’Abamillerite bwava mu ObuProtesitanti obukiikirirwa Sardisi, era tebaalina kuddayo. Newaakubadde nnabbi atagondera yali amanyi bulungi nti teyalina kuddayo mu kkubo lyeyajjaako, nnabbi w’obulimba mu bwakabaka bwa Yerobowaamu yamugamba nti Katonda agambye nti nnabbi atagondera adde mu maka g’oyo nnabbi w’obulimba alye naye. Wadde nga Katonda yamulagiridde, yakikola bwe kityo nyini. Bwe yatandika okulya emmere y’oyo nnabbi w’obulimba, Baibuli egamba bulambulukufu nti nnabbi ow’e Samaliya yalimba.

> Now there dwelt an old prophet in Bethel; and his sons came and told him all the works that the man of God had done that day in Bethel: the words which he had spoken unto the king, them they told also to their father. And their father said unto them, What way went he? For his sons had seen what way the man of God went, which came from Judah. And he said unto his sons, Saddle me the ass. So they saddled him the ass: and he rode thereon, And went after the man of God, and found him sitting under an oak: and he said unto him, Art thou the man of God that camest from Judah? And he said, I am. Then he said unto him, Come home with me, and eat bread. And he said, I may not return with thee, nor go in with thee: neither will I eat bread nor drink water with thee in this place: For it was said to me by the word of the Lord, Thou shalt eat no bread nor drink water there, nor turn again to go by the way that thou camest. He said unto him, I am a prophet also as thou art; and an angel spake unto me by the word of the Lord, saying, Bring him back with thee into thine house, that he may eat bread and drink water. But he lied unto him. So he went back with him, and did eat bread in his house, and drank water. 1 Kings 13:11–19.

> Kale waaliwo nnabbi mukadde abeera e Beteri; n’abaana be ne bajja ne bamutegeeza ebikolwa byonna omusajja wa Katonda bye yakola olunaku olwo e Beteri; era n’ebigambo bye yayogedde eri kabaka ne babitegeeza kitaabwe. Kitaabwe n’abagamba nti, Yayitira mu kkubo ki? Kubanga abaana be baalabye ekkubo omusajja wa Katonda eyava mu Yuda mwe yayita. N’agamba abaana be nti, Munsibire endogoyi. Ne bamusibira endogoyi; n’agyebagala, n’agoberera omusajja wa Katonda, n’amusanga ng’atudde wansi w’omusambya; n’amugamba nti, Ggwe oli omusajja wa Katonda eyava mu Yuda? N’ayogera nti, Ndi. Awo n’amugamba nti, Jjangu ewange olye omugaati. N’amugamba nti, Siriddayo naawe, wadde okuyingira naawe; era sirirya mugaati so siinywa mazzi naawe mu kifo kino; kubanga mu Kigambo kya Mukama mwe nnagambibwa nti, Tolirya mugaati newankubadde onnywe amazzi eyo, so tokyuddira ku kkubo lye wayitamu okujja. N’amugamba nti, Nange ndi nnabbi nga ggwe; era malayika yannyogerera mu Kigambo kya Mukama ng’agamba nti, Omuzze naye ewange, alye omugaati anywe amazzi. Naye yamulimba. Bwe kityo n’addayo naye, n’alyayo omugaati mu nnyumba ye, n’anywa amazzi. 1 Bakabaka 13:11-19.

The disobedient prophet ate and drank with the lying prophet of Samaria, meaning he accepted the message of an apostate prophet, and rejected the message of the Lord. The message he had faithfully delivered the same day. He knew full well he was not to return, but he did it anyway. Sister White informs us that if the “son of deceit and false witness be entertained by a church that has had great light, great evidence, and that church will discard the message the Lord has sent.” In Millerite history the first angel had lightened the earth with its glory. In 1840, the first angel’s message was carried to every mission station in the world.

Nnabbi atagondera yalya n’anywa ne nnabbi omulimba ow’e Samaliya, nga kino kitegeeza nti yakkiriza obubaka bwa nnabbi omujeemu, n’agaanira obubaka bwa Mukama. Obubaka bwe yali amaze okuwa mu bwesigwa ku lunaku olwo ddala. Yamanyi bulungi nnyo nti teyalina kuddayo, naye n’addayo bwe kityo. Sister White atutegeeza nti singa “omwana w’obulimba n’omujulizi ow’obulimba” ayanirizibwa mu kanisa akaafunye omusana omungi n’obukakafu obukulu, kanisa ako kajja kusuula bweru obubaka Mukama bwe yatuma. Mu byafaayo by’Abamilleriiti, malayika ow’olubereberye yali amaze okumasamasa ensi n’ekitiibwa kye. Mu 1840, obubaka bwa malayika ow’olubereberye bwatuusibwa mu buli kifo kya misoni mu nsi yonna.

> “The tidings of the Lord’s soon coming in power and great glory to our world is truth, and in 1840 many voices were raised in its proclamation.” Manuscript Releases, volume 9, 134.

> "Amawulire g’okujja kwa Mukama okumpi mu maanyi n’ekitiibwa ekinene mu nsi yaffe mazima, era mu 1840 amaloboozi amangi gaayimusibwa mu kulangirira kw’ago." Manuscript Releases, Volyumu 9, 134.

Shortly thereafter, Millerite Adventism returned to “the lie” of apostate Protestantism’s methodology, and discarded “the message of the Lord” which God had sent through William Miller. They discarded the message of Moses as presented by Elijah, and the “lie” received at the beginning in Millerite history, represents the “lie” that is believed at the end; the “lie” which brings strong delusion upon Laodicean Adventism.

Oluvannyuma lw’ekiseera kitono, Millerite Adventism ne baddayo ku “bulimba” bw’enkola ey’ObuProtestanti obuvudde mu ddiini, era ne basuula “obubaka bwa Mukama” Katonda bwe yatuma ng’ayita mu William Miller. Ne basuula obubaka bwa Musa nga bwe bwaleetebwa Eriya, era “obulimba” obwaweerwa ku ntandikwa mu ebyafaayo bya Millerite bulaga “obulimba” obukkirizibwa ku nkomerero; “obulimba” obuleeta okulimbibwa okunene eri Adventism ey’e Laodikea.

> And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:10–12.

> Era n’obulimba bwonna obw’obutali butuukirivu mu abo abazikirira; kubanga tebaakkiriza okwagala kw’amazima, balyoke balokoke. Era olw’ensonga eno Katonda alibatumira obulimba obw’amaanyi, balyoke bakkirize obulimba: balyoke bonna basalirwe omusango, abo abaatakkiriza amazima, naye ne basanyukira mu butali butuukirivu. 2 Abatesalonika 2:10-12.

We are attempting to demonstrate the role of Elijah as a symbol in connection with the parallel histories of the horn of Protestantism and the horn of Republicanism during the period that the sixth kingdom of Bible prophecy reigns. The difficulty in bringing all the issues of 1863 together prophetically, at least for me, is the various interrelated lines that border on the concept of “circuitous logic”. A straight forward logic is always the best approach, but identifying divine truths and the relationships of those truths to each other is a difficult work, for they are found in the Bible “here a little and there a little.”

Tugezaako okulaga ekifo kya Eriya ng’akabonero akakwatanibwa n’ebyafaayo ebifanaganako eby’empondo ya ObuProtestanti n’eya ObuRepubulikani mu kiseera obwakabaka obw’omukaaga mu bunnabbi bwa Bayibuli lwe bufuga. Obuzibu mu kuleeta wamu mu ngeri ey’obunnabbi ensonga zonna ez’omu 1863, nga nze bwe mbiraba, kwe kuba nti waliwo emirongo egy’enjawulo egyekwatagana egituuka kumpi n’ekiteeso ky’endowooza ey’okwetooloola. Endowooza entereevu ye y’engeri esinga obulungi, naye okuzuula amazima agatukuvu n’obuyungo obuli wakati w’ago kikolwa kizibu, kubanga bisangibwa mu Bayibuli ‘wano katono ne wali katono.’

> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little. Isaiah 28:9, 10.

> Ani gw’anaayigiriza obumanyi? Era ani gw’anaaleetera okutegeera obuyigiriza? Abo abavudde ku mata, era abaggyiddwa ku mabere. Kubanga ekiragiro ku kiragiro, ekiragiro ku kiragiro; olunyiriri ku linyiriri, olunyiriri ku linyiriri; wano katono, eyo katono. Isaaya 28:9, 10.

It is also a difficult work when your target audience consists of those that are familiar with the primary truths you are addressing, but others are new to it all. Virtually all the truths I intend to give an overview of in this article, can be found in Habakkuk’s Tables. For fear of sounding as if I am using ‘circuitous logic’, I am going to tell you where we are going, in advance of actually going there.

Kiba era omulimu omuzibu bwe kiba nti abo b’ogenderera okuyogerera bazingiddwa mu abo abamanyi ddala amazima ag’enkizo g’oyogerako, ate ne mu balala abapya ku byonna. Ebisinga obungi ku mazima ge ndagala okubaanjulira mu bufunze mu kiwandiiko kino gasangibwa mu ‘Tables’ za Habakkuku. Okutya okulabika ng’akozesa ‘endowooza eweetooloola’, njja kubategeeza gyetugenda nga tetunnatuuka eyo.

In 1863, Laodicean Millerite Adventism set up an image of jealousy. The image of jealousy represents the first of Laodicean Adventism’s four generations.

Mu 1863, ObuAdiventisimu bwa Millerite obwa Laodicea bwateekawo ekifaananyi eky’obuggya. Ekifaananyi eky’obuggya kiyimirira omulembe ogusooka mu mirembe ennya gy’obuAdiventisimu obwa Laodicea.

> 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. Ezekiel 8:5.

> Awo n’aŋŋamba nti, Mwana w’omuntu, yimusa kaakano amaaso go otunuulire e bukiikakkono. Ne nnyimusa amaaso gange ne ntunuulira e bukiikakkono, era, laba, e bukiikakkono ku wankaaki w’ekyoto, mu mulyango, waaliwo ekifaananyi kino eky’obuggya. Ezeekyeri 8:5.

The four generations of the Seventh-day Adventist church are represented in various passages of Scripture, but I employ Ezekiel eight as the primary point of reference. The reason for this is that chapter eight leads into chapter nine. In Ezekiel nine, the sealing of the one hundred and forty-four thousand is illustrated, and in Testimonies, volume five, Sister White clearly identifies this fact. In Sister White’s comments she clearly addresses two classes of worshippers in Jerusalem when the sealing takes place. Ezekiel does the same thing, and the class that does not receive the seal are represented in chapter eight.

Emirembe ennya egy’Ekkanisa y’Abadiventisiti ab’Olunaku olw’Omusanvu giragibwa mu bitundu eby’enjawulo eby’Ebyawandiikibwa, naye nkozesa Ezekyeri essuula munaana nga eky’okukwatirako ekikulu. Ensonga y’ekyo ye nti essuula munaana etwala mu ssuula mwenda. Mu Ezekyeri essuula mwenda, okuteekebwako akabonero kw’abantu 144,000 kulagiddwa, era mu Testimonies, volume five, Sister White alambulula bulungi kino. Mu ebyo bye yawandiika, Sister White ayogerako obulungi ku bika bibiri by’abasinza e Yerusaalemi mu kiseera okuteekebwako akabonero bwe kiba kikolebwa. Ezekyeri naye akola kye kimu, era ekibiina ekitafuna akabonero kiragibwa mu ssuula munaana.

> “The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’

> Ekibinja ky'abo abatalumirwa mitima olw'okukendeera kwabwe mu by'omwoyo, so nga tebakungubagira ebibi by'abalala, balisigala nga tebalina akasindiikizo ka Katonda. Mukama alagira ababaka be, abasajja abalina eby'okutta mu ngalo zaabwe: 'Mumugoberere okuyita mu kibuga, mukube; amaaso gammwe tegasaasire, so temusaasire; muttire ddala abakadde n'abavubuka, n'abawala, n'abaana abato, n'abakazi; naye temusemberera muntu yenna aliko akabonero; era mutandikire w'ewatukuvu wange. Awo ne batandika n'abasajja abakadde abaali mu maaso g'ennyumba.'

> “Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 211.

> Wano tulaba nti ekkanisa—ekifo ekitukuvu kya Mukama—ye yasooka nnyo okuwulira ekikoono ky’obusungu bwa Katonda. Abasajja abakadde, abo Katonda be yawa omusana mungi era abaayimirira ng’abakuumi b’eby’omwoyo by’abantu, baali bahemudde obwesige obwabateekebwako. Baali bakkirizza nti tetusaanira kulindirira byewuunyo wadde okulabikirawo okw’enjawulo kw’amaanyi ga Katonda nga bwe kyali mu nnaku ez’edda. Embeera ziyuse. Ebigambo bino byanjiriza obutakkiriza bwabwe, ne bagamba nti: Mukama talikola bulungi, newankubadde obubi. Ali wa kisa nnyo okusalira abantu be omusango. Noolwekyo, ‘Emirembe n’obutebenkevu’ kye kiwulirwa okuva mu bantu abataliddamu okuyimusa eddoboozi lyabwe ng’ennyanga okulaga abantu ba Katonda ebyonoono byabwe, n’enju ya Yakobo ebibi byabwe. Embwa ezitaliiko ddoboozi, ezitaakaaba, ze ziwulira okusasulwa mu bwenkanya okuva eri Katonda eyasunguwaziddwa. Abasajja, abawala, n’abaana abato, bonna bazikirira wamu. Obujulizi, omuzingo 5, omuko 211.

Chapter eight is describing those in Jerusalem–“the church” that in the fourth of the four generations–represented as bowing down to the sun.

Omutwe ogw’omunaana gulambulula abo ab’e Yerusaalemi—‘ekkanisa’—aba mu mulembe ogw’okuna mu mirembe ennya, abalabibwa nga bavuunama eri enjuba.

> 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 8:16–18.

> Era n’anzingiza mu luggya lw’omunda olw’ennyumba ya Mukama; ne laba, ku mulyango gwa yeekaalu ya Mukama, wakati w’ekisasi n’ekyoto, waaliwo abasajja nga amakumi abiri mu ttaano, nga baddirizza yeekaalu ya Mukama emabega, amaaso gaabwe nga gatunulidde ebuvanjuba; ne basinza enjuba ebuvanjuba. Awo n’angamba nti, Olabye kino, ai mwana w’omuntu? Kye kintu kitono eri ennyumba ya Yuda okukola ebikolwa eby’omuzizo bye bakolera wano? kubanga bajjuze ensi obukambwe, era baddemu okunsunguwaza; era, laba, bateeka ettabi ku nnyindo yaabwe. N’olwekyo nange ndikola mu busungu: eriiso lyange terisaasira, era sijja kussaasira; newankubadde bwe banaakaaba mu matu gange n’eddoboozi ddene, siribawulira. Ezekyeri 8:16-18.

Just as with the evil report of the ten spies, the twenty-five leaders of the rebellion that are worshipping the sun have “provoked” the Lord to anger. The Sunday law is the “day of provocation” which the prophets point forward to. Chapter nine describes those that receive the seal of God at the same point in time, for it is simply repeating and enlarging upon chapter eight.

Okufaananako n’amawulire amabi g’abanoonyi b’ettaka kkumi, abakulembeze b’obujeemu amakumi abiri mu ttaano abasinza enjuba, “banyizza” Mukama ne bamusunguwaza. Etteeka lya Ssande lye “lunaku lw’okunyiiza” bannabbi lwe balaga nga lukyali mu maaso. Essuula ey’omwenda enyonyola abo abafuna akasannyizo ka Katonda mu kiseera kye kimu, kubanga kiri kya kuddamu n’okugaziya eby’omu ssuula ey’omunaana.

> “This sealing of the servants of God [Revelation seven] is the same that was shown to Ezekiel in vision.” Testimonies to Ministers, 445.

> "Okuteekebwako akabonero eri abaweereza ba Katonda [Okubikkulirwa omutwe ogw'omusanvu] kye kimu ekyalabisibwa Ezekyeri mu kwolesebwa." Testimonies to Ministers, 445.

In 1863, the first generation of Laodicean Adventism began its wandering through the wilderness. The prophetic history that identifies the image of jealousy in 1863, was the golden calf of Aaron. The prophetic characteristics of the golden calf are that it was an image of a beast, and it was gold. Gold is the symbol of Babylon, so Aaron’s golden calf was the image of the beast of Babylon. The image of the beast is only defined as the combination of church and state with the church in control of the relationship.

Mu 1863, omulembe ogwasooka gw’ObuAdiventisiti bw’eLaodikea gwatandika okuzungera mu ddungu. Ebyafaayo eby’obunnabbi ebyalaga nti ekifaananyi ekireetera obuggya mu 1863 kyali ennyana eya zaabu ya Alooni. Obubonero bw’obunnabbi obw’ennyana eya zaabu bwe buno: yali ekifaananyi ky’ensolo, era yali ya zaabu. Zaabu kye kabonero kya Babulooni; n’olwekyo ennyana eya zaabu ya Alooni yali ekifaananyi ky’ensolo eya Babulooni. Ekifaananyi ky’ensolo kitegekerwa bwokka ng’okwegatta kwa ekkanisa ne gavumenti, nga ekkanisa y’efuga obwegatta obwo.

> “But what is the ‘image to the beast’? and how is it to be formed? The image is made by the two-horned beast, and is an image to the beast. It is also called an image of the beast. Then to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.

> Naye “ekifaananyi eri ensolo” kye ki? Era kinaakolebwawo kitya? Ekifaananyi kikolebwa ensolo erina enkoona ebbiri, era kiba ekifaananyi eri ensolo. Kiyitibwanso ekifaananyi ky’ensolo. Bwe kityo, okutegeera ekifaananyi bwe kiri n’engeri gye kinaakolebwamu tusaanidde okwekenneenya obutonde bw’ensolo yennyini—obufuzi bwa Papa.

> “When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends.” The Great Controversy, 443.

> Ekkanisa ey’ensooka bwe yonooneka, ng’evudde ku bwangu bw’Enjiri era nga yakiriza emikolo n’empisa z’abapagani, yafiirwa Omwoyo n’amaanyi ga Katonda; era, olw’okwagala okulamulira emitima gy’abantu, yanoonya obuwagizi bw’obuyinza bwa gavumenti. Ebyavaamu byali Obwa Papa, ekkanisa eyafuga obuyinza bwa gavumenti ne ebukozesa okutuukiriza ebigendererwa byayo, okusingira ddala mu kubonereza 'obuyigirize obuzikyamu.' Okusobola okuteekawo ekifaananyi ky’ekisolo mu United States, obuyinza bw’eddiini bulina okufuga gavumenti ey’obwannansi mu ngeri nti obuyinza bw’eggwanga nabwo bukozesebwe ekkanisa okutuukiriza ebigendererwa byayo. The Great Controversy, 443.

The calf built by Aaron, was built when Moses was receiving the Ten Commandments. The second commandment forbids the worship of idols, and includes a partial description of God’s character, when it identifies God as a jealous God.

Ennyana eyakolebwa Alooni yakolebwa mu kiseera Musa lwe yali afuna Amateeka Ekumi. Etteeka ery’okubiri liragira obutasinza ebifaananyi, era lirimu okunnyonnyola mu kitundu ku kikula kya Katonda, bw’erimulaga nga Katonda ow’obuggya.

> Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And showing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:4–6.

> Toleeteranga ekifaananyi ekyasongosebwa, newakubadde ekifaananyi ky'ekintu kyonna ekiri mu ggulu waggulu, newakubadde ekiri ku nsi wansi, newakubadde ekiri mu mazzi wansi w'ensi: Tolina kukinanamira, newakubadde okukikuweereza: kubanga nze Mukama Katonda wo ndi Katonda omuyivu, nga nsasula ebyonoono bya bajjajja ku baana okutuuka ku kisanja eky'okusatu n'eky'okuna eky'abo abankyawa; era nkola ekisa eri enkumi z'abo abanjagala era abakuuma ebiragiro byange. Okuva 20:4-6.

Aaron’s image of the golden calf, being an idol, represents an image of jealousy, for it produced the righteous indignation that compelled Moses to throw down and break the first two tables of the Ten Commandments. We intend to show that the counterfeit chart of 1863, was represented by Aaron’s golden calf. God’s jealousy was manifested towards Aaron’s golden calf, for the golden calf represented a false god. The calf was the counterfeit representation of God. Aaron proclaimed that it represented the gods that had delivered them from Egyptian bondage. The two tables which Moses broke in that very history, were a “transcript” of the true God’s character, the God that had actually brought them out of Egypt. The counterfeit chart produced in 1863, is an image of jealousy, for it broke the two tables of Habakkuk chapter two by removing the seven times of Moses’ oath.

Ekifaananyi kya Alooni eky’ennyana ya zaabu, nga kiri ekifaananyi ekisinzibwa, kikiikiriza ekifaananyi eky’obuggya, kubanga kyaleeta obusungu obutuukirivu obwaawaliriza Musa okusula wansi n’okumenya amabaale abiri agasooka g’Ebiragiro Ekkumi. Tugenderera okulaga nti chaati ey’efujo ey’omwaka gwa 1863 yakiikirirwa ennyana ya zaabu ya Alooni. Obuggya bwa Katonda bwalabikira ku nnyana ya zaabu ya Alooni, kubanga ennyana ya zaabu yakiikirira katonda wa bulimba. Ennyana yali okukiikirira okw’efujo kwa Katonda. Alooni yalangirira nti yakiikirira bakatonda abaabaggya mu buddu bwa Misiri. Amabaale abiri Musa ge yamenya mu byafaayo ebyo byennyini, gaali “koppi” y’empisa za Katonda ow’amazima, Katonda eyabaggya ddala mu Misiri. Chaati ey’efujo eyakolebwa mu 1863 ye ekifaananyi eky’obuggya, kubanga yamenya amabaale abiri aga Habakkuku essuula ey’okubiri nga ejjamu emirundi musanvu egy’ekirayiro kya Musa.

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74, 75.

> "Ndabidde nti chaati ya 1843 yakulemberwa omukono gwa Mukama, era nti tekirina kukyusibwa; nti ennamba zaali nga bwe yayagala; nti omukono gwe gwali ku zo ne gukisa ensobi mu nnamba ezimu, nga tewali asobola okugiraba, okutuusa omukono gwe lwe gwaggyibwawo." Early Writings, 74, 75.

Further Ellen White adds to the command not to altar the 1843 chart, with the qualifications of “except by inspiration.”

Era Ellen White agattako ku kiragiro ekigaana okukyusa akapande aka 1843, okulambika okugamba nti, "wabula nga olw'okusikirizibwa."

> “I saw that the old chart was directed by the Lord, and that not a figure of it should be altered except by inspiration. I saw that the figures of the chart were as God would have them, and that His hand was over and hid a mistake in some of the figures, so that none should see it till His hand was removed.” Spalding and Magan, 2.

> Nnalaba nti echati enkadde yalongozebwa Mukama, era nti tewali na kimu ku bifaananyi byayo ekirina okukyusibwa okuggyako nga kisikiriziddwa. Nnalaba nti emifaananyi egy’echati gyali nga Katonda bw’ayagadde, era nti omukono gwe gwabadde waggulu ku byo ne gukweka ensobi eyali mu bimu ku bifaananyi, nga bwe kityo tewali agiraba okutuusa ng’omukono gwe gwaggyibwawo. Spalding ne Magan, 2.

James and Ellen White were living with Otis Nichol’s family, when Nichol’s prepared and produced the 1850 chart. The only thing that was “altered” with the 1850 chart, was that the year ‘1844’ was used to replace the year ‘1843,’ that had been represented upon the 1843 chart. The only thing “altered” was a correction of the “mistake” that God had held His hand over. The inspiration of the prophetess was in the very home where the 1843 chart was “altered” into the 1850 chart, and the seven times of Leviticus twenty-six remained enshrined upon that chart, as it had been on the 1843 chart.

James ne Ellen White baali babeera mu maka ga Otis Nichol, ng’ate Nichol yateekateeka era n’akola chaati ya 1850. Ekintu kyokka ekyali “kyakyusiddwa” ku chaati ya 1850 kye kityo nti omwaka “1844” gwakozesebwa okusikiza omwaka “1843” ogwalagiddwa ku chaati ya 1843. Ekintu kyokka “ekyakyusibwa” kyali okuddaabiriza “ensobi” Katonda gye yali akutteko omukono gwe. Obusikirizo bwa nnabbi omukazi bwali mu maka gennyini mwe chaati ya 1843 “yakyusibwa” neefuuka chaati ya 1850, era “emirundi musanvu” gya Leviitiko amakumi abiri mu mukaaga byasigala biri ku chaati eyo, nga bwe byali ku chaati ya 1843.

The second commandment includes another piece of this prophetic puzzle, for it identifies that God counts the generations until He visits the iniquity that occurs. 1863, began the first of four generations of the Seventh-day Adventist church, for the Millerite movement ended at that point.

Ekiragiro eky’okubiri kirimu ekitundu ekirala ky’ekisokozo kino eky’obunnabbi, kubanga kiraga nti Katonda abala ebika okutuusa lwe’ajja okusasula obujeemu obubaawo. Mu 1863, ekika ekyasooka ku bika ebina eby’Ekkanisa y’Abadiventisi b’Olunaku olw’Omusanvu kyatandika, kubanga ekibiina kya Millerite kyaggwaawo mu kiseera ekyo.

The two tables of the Ten Commandments typify the two tables of Habakkuk, but they also typify the two wave loaves of Pentecost, which were the only offering in the sanctuary service that included sin. The manifestation of God’s power in the giving of the Ten Commandments, the manifestation of God’s power at the Pentecostal outpouring and the manifestation of God’s power in the history of the two charts of the Millerites, all typify the final manifestation of the outpouring of the Holy Spirit in the latter rain. The two wave loaves of Pentecost represent the one hundred and forty-four thousand who are lifted up as an ensign during the latter rain.

Amapeesa abiri g’Amateeka ekkumi gafaananyiriza amapeesa abiri ga Habakkuku, era gafaananyiriza ne emigaati ebiri egyayiwuutibwanga mu Pentekooti, egyali ge gokka ku biweebwayo eby’omu buweereza bw’Ewatukuvu ebyaalimu ekibi. Okulabisibwa kw’amaanyi ga Katonda mu kuwa Amateeka ekkumi, okulabisibwa kw’amaanyi ga Katonda mu kuyika kw’Omwoyo Omutukuvu ku Pentekooti, n’okulabisibwa kw’amaanyi ga Katonda mu byafaayo eby’ebipande ebibiri by’Abagoberezi ba Miller, byonna bifaananyiriza okulabisibwa okw’enkomerero okw’okuyiika kw’Omwoyo Omutukuvu mu mvula ey’oluvannyuma. Emigaati ebiri egyayiwuutibwanga mu Pentekooti giikirira 144,000 abayimusibwa ng’ebbendera mu kaseera k’emvula ey’oluvannyuma.

The Pentecostal wave loaves were to be prepared with “leaven”, which represents sin, but the leaven was destroyed by the process of baking.

Emigaati egy’okuwuugisa egy’e Pentekooti byalina okuteekateekebwa nga birimu "omuwonge", oguyimirira ekibi, naye omuwonge guno gwazikirizibwa mu nkola ey’okufumbira mu tannuulu.

> In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy. Luke 12:1.

> Mu kiseera ekyo, abantu abangi ennyo ne bakuŋŋaana okutuusa ne beeyingiza nga balinnyirira omu ku munnaabwe; n’atandika okusookera ddala okugamba abayigirizwa be nti, Mwekuume ku muwumu gw’Abafalisaayo, ogwo gwe obukuusa. Lukka 12:1.

The wave loaves were a first fruit offering.

Emigaati egy’okuwaanyisa byali ekiweebwayo eky’ebibala ebisooka.

> Ye shall bring out of your habitations two wave loaves of two tenth deals: they shall be of fine flour; they shall be baken with leaven; they are the firstfruits unto the Lord. Leviticus 23:17.

> Munafulumya okuva mu maka gammwe emigaati ebiri egy’okuyuuzibwa egy’ebitundu bibiri bya kkumi: gibeere gwa buwunga obulongoofu; gifumbibwe n’enzimbi; gibeere ebibala ebyasooka eri Mukama. Abaleevi 23:17.

The one hundred and forty-four thousand are the first fruit offering in the last days.

Aba 144,000 be ebiweebwayo eby’ebibala eby’olubereberye mu nnaku ez’enkomerero.

> And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:1–5.

> Ne ntunula, laba, Omwana gw’endiga ng’ayimiridde ku lusozi Sayuuni, era wamu naye abantu emitwalo kkumi na nnya n’enkumi nnya, nga ku mitwe gyabwe kuwandikiddwako erinnya lya Kitabwe. Ne mpulira eddoboozi okuva mu ggulu, ng’eddoboozi ly’amazzi amangi, era ng’eddoboozi ly’okubwatuka okukulu; era ne mpulira eddoboozi ly’abo abazannya ku nnanga nga bazizannya. Ne bayimba ng’oluyimba oluggya mu maaso g’entebe ey’obwakabaka, ne mu maaso g’ebisolo ebina n’abakadde; so tewaali muntu asobola okuyiga oluyimba olwo okujjako abo emitwalo kkumi na nnya n’enkumi nnya, abaa nunulibwa okuva mu nsi. Bano be tebayononese n’abakazi; kubanga baawombeefu. Bano be bagoberera Omwana gw’endiga buli we agenda. Bano banunulibwa okuva mu bantu, nga be bibala ebyasookera ddala eri Katonda n’eri Omwana gw’endiga. Era mu kamwa kaabwe tewaazuulwamu bukuusa; kubanga tebaliko kamogo mu maaso g’entebe ya Katonda. Okubikkulirwa 14:1-5.

The class of worshippers in the last days who never die, represented by Elijah will have fully overcome sin, for the fire of purification that is brought upon them by the Messenger of the Covenant, thoroughly bakes out and removes the leaven, from the sons of Levi.

Ekibiina ky’abasinza ab’omu nnaku ez’enkomerero abatagenda kufa, ekiyimiririddwa Eriya, banabeera bawangudde ddala ekibi; kubanga omuliro ogw’okutukuza, oguleetebwa ku bo Omubaka w’Endagaano, gubatukuza ddala ne guggyaamu ekizimbulukusa mu baana ba Leevi.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.

> Laba, ndisindika omubaka wange, era anaateekateeka ekkubo mu maaso gange; era Mukama gwe munoonya ajja mu bwangu mu yeekaalu ye, era omubaka w’endagaano gwe musanyukira; laba, ajja, bw’ayogera Mukama ow’eggye. Naye ani ayinza okugumira olunaku lw’okujja kwe? era ani ayimirira bw’alabika? kubanga ali ng’omuliro ogw’okunyungulula, era ng’essabbuuni y’omunaaza ebyambalo. Era ajja kutuula ng’oyo anyungulula era ng’atukuza effeeza; era anaatukuza batabani ba Leevi, era anabayungulula ng’azaabu ne ffeeza, balyoke baleetere Mukama ekiweebwayo mu butuukirivu. Awo ekiweebwayo kya Yuda ne Yerusaalemi kinaasanyusa Mukama, nga mu nnaku ez’edda, era ng’emyaka egy’edda. Malaki 3:1-4.

The offering that is “as the days of old” is the Pentecostal wave offering of two loaves. It was lifted up as an offering, identifying the two prophets that were slain in the streets, and who are then lifted up to heaven as an ensign, at the beginning of the Sunday law crisis.

Ekiweebwayo ekiba “nga mu nnaku ez’edda” kye kiweebwayo eky’e Pentekooti eky’okutikisa eky’emigaati ebbiri. Kyayimusibwa ng’ekiweebwayo, nga kiraga bannabbi babiri abattibwa mu nguudo, era oluvannyuma ne bayimusibwa ne batwalibwa mu ggulu nga akabonero, mu ntandikwa y’obuzibu bw’etteeka lya Sande.

When Aaron produced his golden calf, he pronounced that the calf was the gods that had brought them out of Egypt, and then proclaimed a feast to the Lord.

Bwe Aaron yaleeta ennyana ye eya zaabu, n’agamba nti bakatonda abaababaggya okuva mu Misiri be ennyana eyo, n’alyoka alangirira embaga eri Mukama.

> And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt. And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, Tomorrow is a feast to the Lord. Exodus 32:4, 5.

> N’azikkiriza okuva mu mikono gyabwe, n’akikola ng’akozesa ekyuma eky’okukolamu obufaananyi, nga amaze okukifuula ennyana efundikiddwa; ne bagamba nti, Bano be bakatonda bo, ggwe Isirayiri, abakuggye mu nsi ey’e Misiri. Aaroni bwe yalaba ekyo, n’azimba ekyoto mu maaso gaakyo; era Aaroni n’alangirira n’agamba nti, Enkya waliwo embaga eri Mukama. Okuva 32:4, 5.

When the northern kingdom of Israel broke away from the southern kingdom of Judah, Jeroboam, the first king of Israel purposely introduced a counterfeit worship service in two cities, made the same pronouncement as Aaron, claiming his two golden calves were the gods that brought them out of Egypt, and ordained a counterfeit feast as had Aaron.

Bwe bwawaŋŋanguka obwakabaka obwa mu bukiikakkono bwa Isirayiri okuva ku bwakabaka obwa mu bukiikaddyo bwa Yuda, Yerobowaamu, kabaka wa Isirayiri ow’olubereberye, mu bugendererwa yateekawo okusinza okw’ekiwemu mu bibuga bibiri, n’ayogera kye kimu nga Alooni, ng’agamba nti ennyana ze eza zaabu ebbiri be bakatonda abaabaggya Isirayiri mu Misiri, era n’ateekawo embaga ey’ekiwemu nga bwe yakola Alooni.

> And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:26–33.

> Era Yerobowaamu n’agamba mu mutima gwe nti, Kaakano obwakabaka buliddawo mu nnyumba ya Dawudi: bwe banaayambuka abantu bano okuwaayo ssaddaaka mu nnyumba ya Mukama e Yerusaalemi, kale omutima gw’abantu bano guliddawo eri mukama waabwe, ye Lebowaamu kabaka wa Yuda; balinzitta, ne baddayo eri Lebowaamu kabaka wa Yuda. Awo kabaka n’ateesa amagezi, n’akola ennyana eza zaabu ebbiri, n’agamba abantu nti, Kizibu nnyo gye muyambukira e Yerusaalemi: laba, bakatonda bo, ggwe Isirayiri, abakuggye mu nsi ya Misiri. N’ateeka emu e Beseri, n’endala n’agiteeka e Ddaani. Era ekyo ne kifuuka ekibi: kubanga abantu baagenda okusinza mu maaso g’emu, okutuusa ne batuuka e Ddaani. N’azimba ennyumba y’ebifo ebigulumivu, n’afuula bakabona okuva mu bantu ab’ekitiibwa ekitono ennyo, abatali ba baana ba Lewi. Era Yerobowaamu n’assaawo embaga mu mwezi ogw’omunaana ku lunaku olw’ekkumi n’ettaano olw’omwezi, ng’embaga eri mu Yuda bw’eri, n’aweerayo ku kyoto. Bwe yatyo bwe yakola e Beseri, ng’aweerayo ssaddaaka eri ennyana ze yali akoze; era n’ateeka e Beseri bakabona b’ebifo ebigulumivu bye yali akoze. N’aweerayo ku kyoto kye yali akoze e Beseri ku lunaku olw’ekkumi n’ettaano olw’omwezi ogw’omunaana, mu mwezi gwe yali yeteekedde mu mutima gwe; n’assaawo embaga eri abaana ba Isirayiri; n’aweerayo ku kyoto, n’aayokya obubaane. 1 Bassekabaka 12:26-33.

Dan means judgment, and represents a state; Bethel means the house of God. With Aaron’s rebellion as with king Jeroboam’s the symbols identify the combination of church and state that ultimately takes place at the Sunday law in the United States.

Dan kitegeeza okusala omusango, era akiikirira gavumenti; Bethel kitegeeza ennyumba ya Katonda. Nga bwe kyali mu kujeemera kwa Aaroni era n’okwa Kabaka Yerobowaamu, obubonero buno bulaga okwegatta kwa ekkanisa ne gavumenti, ekituukirira mu nkomerero ku tteeka erya Sande mu Amerika ey'Obumu.

The Sunday law occurs at the end of Adventism and in the beginning of Adventism, the movement, which had been identified as the Protestant horn in the summer of 1844, came together legally with the Republican horn. Thus, Aaron and Jeroboam’s rebellion represents both 1863, and the soon-coming Sunday law.

Eteeka lya Sande libaawo ku nkomerero y’Obwadiventisiti, era ku ntandikwa y’Obwadiventisiti ekibiina, ekyali kimanyiddwa ng’ennyanga ey’Obwaprotestanti mu kyeya kya 1844, ne kyeegatta mu mateeka n’ennyanga ey’Obwerepubulika. Bwe kityo, obujeemu bwa Alooni ne Yerobowaamu bulaga nti buyimirira byombi 1863 n’etteeka lya Sande erijja mangu.

The reason that the messenger of the covenant purifies the “sons of Levi” and not any other of the tribes, is because at the rebellion of Aaron’s golden calf, it was the Levites that stood with Moses. For their faithfulness, they were then made the tribe that represented the priesthood, an honor which had been previously designed to consist of the firstborn of each of the tribes. This is why Jeroboam made sure that his counterfeit priesthood was not of the sons of Levi, and instead made his priesthood “of the lowest of the people, which were not of the sons of Levi.”

Ensonga lwaki omubaka w’endagaano atukuza “batabani ba Leevi” so si bika ebirala byonna, ye nti mu kiseera eky’okujeemera kw’ennyana eya zaabu ya Alooni, Abaleevi be baali ku ludda lwa Musa. Olw’okwesigwa kwabwe ne bafuulibwa ekika ekyakiikirira obwakabona, ekitiibwa ekyali kisooka kitegekeddwa okubeera ku balubereberye b’omu buli kika. Kino kye kivaako Yerobowaamu n’akakasa nti obwakabona obw’obufere bwe si bwa batabani ba Leevi, naye n’afuula obwakabona bwe okuva mu bantu ab’awansi ennyo, abataava mu batabani ba Leevi.

The sons of Levi are those that are purified by fire as an ensign, or wave offering during the Sunday law crisis. The history of the Sunday law crisis in the last days, was typified by the crisis of 1863, when the newly identified Protestant horn became legally attached to the Republican horn. We have one more line of history to address before we begin to work through the passages we have just referenced.

Abaana ba Leevi be abo abatukulizibwa mu muliro ng’akabonero, oba nga ekiweebwayo eky’okukunnyisa, mu kiseera ky’ekikangabwa ky’etteeka ly’Ensande. Ebyafaayo by’ekikangabwa ky’etteeka ly’Ensande mu nnaku ez’oluvannyuma byakifaananyizibwa mu kikangabwa eky’omwaka gwa 1863, lwe enseko ya Abaprotestanti eyamanyiddwa obuggya yagattibwa mu mateeka ku n’enseko ya Abarepulikaani. Tulina olunyiriri olulala olw’ebyafaayo lwe tulina okusooka okukwatako nga tetunnatandika okuyita mu ebyawandiikibwa bye twogereddeko kaakano.

That line is the year 1856, and we will address that in our next article.

Olunyiriri olwo luyimirira omwaka gwa 1856, era tujja kukyogerako mu kiwandiiko kyaffe ekiddako.

> “The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

> Okujja kwa Kristo ng’Kabona Asinga Obukulu waffe mu Kifo Ekitukuvu Ennyo, olw’okutukuza Eky’Obutukuvu, nga bwe kulagibwa mu Danieri 8:14; okujja kw’Omwana w’omuntu eri Oyo Owakadde w’Ennaku, nga bwe kulagiddwa mu Danieri 7:13; n’okujja kwa Mukama mu Yeekaalu ye, nga bwe kwalagulwa Malaki, byonna bye biraga ekintu kye kimu; era kino kiragibwa ne mu kujja kw’Omugole ku mbaga y’obugole, Kristo bwe yakiyogera mu kigambo ekifaananyi ky’abawala abatali bafumbo kkumi, mu Matayo 25. The Great Controversy, 426.

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