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# The Book of Daniel - Number Seventy-Four

Ekitabo kya Danyeri - Ennamba ensanvu mu nnya

Unveiling the Prophetic Puzzle: Ezekiel’s Abominations, the Last Day Church, and the Mark of the Beast

Okubikkula ekyama ky'obunnabbi: Ebikolwa eby'ekivve bya Ezeekyeri, Ekkanisa ey'ennaku ez'enkomerero, ne Akabonero k'ensolo

Author

Jeff Pippenger

Published

February 7, 2024

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The four abominations of Ezekiel chapter eight, lead to the leadership of God’s last day Laodicean church bowing down to the sun, and thus receiving the mark of the beast. The next chapter, which is the same vision, illustrates those in God’s last day church who receive the seal of God. Sister White informs us the sealing of Ezekiel chapter nine, is the same as the sealing represented in Revelation chapter seven. God judges a nation in its third and fourth generation, and the four abominations of Ezekiel identify the four generations of rebellion that began in 1863, when Laodicean Adventism introduced a counterfeit of the two tables of Habakkuk which had been given as a symbol of the covenant relationship between God and His people, just as the two tables of the Ten Commandments had been given at the beginning of ancient Israel.

Eby’omuzizo ebina ebiri mu Ezekyeri essuula ey’omunaana bitwala abakulembeze b’ekkanisa ya Katonda eya Lawodikiya mu nnaku ez’enkomerero okunama okusinza enjuba, era bityo ne bafuna akabonero k’ekisolo. Essuula eddirira, nga kye kyolesebwa kye kimu, eraga abo abali mu kkanisa ya Katonda mu nnaku ez’enkomerero abafuna akabonero ka Katonda. Mwannyinaffe White atutegeeza nti okuteekebwako akabonero okuli mu Ezekyeri essuula ey’omwenda kwe kwo gumu n’okuteekebwako akabonero okulagiddwa mu Okubikkulirwa essuula ey’omusanvu. Katonda asalira omusango eggwanga mu mirembe egy’okusatu n’egy’okuna, era eby’omuzizo ebina ebya Ezekyeri biraga emirembe ena egy’obujeemu ebyatandika mu 1863, lwe Adiventisimu eya Lawodikiya yaleeta eky’obulimba ekyasikika mu kifo ky’amabao abiri ga Habakkuku, agaali gaweebwa nga akabonero k’endagaano wakati wa Katonda n’abantu be, nga bwe gaali n’amabao abiri g’amateeka ag’ekkumi, agaali gaweebwa ku ntandikwa y’Isirayiri ey’edda.

Aaron’s golden calf, was a counterfeit image, the symbol of rebellion that was manifested just as God was producing the two tables that represent a genuine image of jealousy. Aaron’s golden calf typified the counterfeit 1863 chart, which had removed the “seven times,” of Leviticus twenty-six from the message along with other time-prophecies. Thus, Laodicean Adventism set up an image of jealousy in the very beginning of its history, as Aaron had done in the beginning history of ancient Israel, and as Jeroboam had done in the beginning history of the northern kingdom of Ephraim.

Ennyana ya zaabu ya Alooni, yali ekifaananyi eky’obulimba, akabonero k’obujeemu akaalabikira mu kiseera kye kimu Katonda bwe yali ng’akola ebipande by’amayinja bibiri ebyakiikirira ekifaananyi eky’obuggya eky’omu ddala. Ennyana ya zaabu ya Alooni yakiikirira ekifaananyi eky’obulimba ekya 1863, ekyaggyamu “emirundi musanvu,” egyo mu Abaleevi amakumi abiri mu mukaaga mu bubaka, wamu n’obunnabbi obw’ebiseera obulala. Bwe kityo, Obu-Adiventisi bwa Lawodikiya bwateekawo ekifaananyi eky’obuggya mu ntandikwa y’ebyafaayo byabwo ddala, nga bwe yakikola Alooni mu ntandikwa y’ebyafaayo bya Isirayiri ey’edda, era nga bwe yakikola Yerobowaamu mu ntandikwa y’ebyafaayo by’obwakabaka obwa mu bukiikakkono obwa Efulayimu.

The “seven times,” of Leviticus twenty-six was the first prophecy of time which Miller was led to understand, and it was the first jewel of prophetic time set aside in the rebellion of 1863. 1863 marked the beginning of the covering up of the jewels of Miller’s dream and the introduction of counterfeit jewels and coins. The “seven times,” was the cornerstone that the builders rejected. In 1863 it was those who had been the builders of the Millerite temple that set aside the cornerstone of the “seven times,” but in the last days that stone is now the head of the corner. That stone represented the Rock of Ages, and it also was represented by the day which the Lord had made, for it was a symbol of the sabbath rest for the land. In 1844, Millerite Adventism rebuked Jeroboam’s false system of worship, and separated from “the assembly of mockers” who had “rejoiced” over the first disappointment.

“Emirundi musanvu,” agali mu Levitiko 26, kye kyali obunnabbi bw’ekiseera obwasooka obwe Miller yatwalibwa okutegeera, era kye kyali ejjinja ery’omuwendo eryasooka ery’obunnabbi bw’ekiseera eryaateekebwawo ku bbali mu bujeemu bwa 1863. Omwaka 1863 yalaga okutandika okw’okukweka amajjinja ag’omuwendo ag’omu kirooto kya Miller n’okuyingiza amajjinja n’ensimbi ez’obulimba. “Emirundi musanvu,” kyali ejjinja ery’ensonda abazimbi lye baagaana. Mu 1863, be baali abazimbi b’ekaalu ey’eMillerite be baateeka ku bbali ejjinja ery’ensonda erya “emirundi musanvu,” naye mu nnaku ez’enkomerero eryo jjinja kati lye mutwe gw’ensonda. Eryo jjinja lyakiikirira Ejjinja ly’Emyaka Gyonna, era lyakiikirizibwa ne mu lunaku Mukama lwe yali akozezza, kubanga lyali akabonero k’okuwummula kwa Ssabbiiti kw’ettaka. Mu 1844, Adiventisimu ey’eMillerite yagenenya enteekateeka enfu ey’okusinza eya Yerobowaamu, ne beeyawula okuva mu “kibiina ky’abasekerera” abaali “bajaguzizza” olw’okumenyeka kw’ensuubi okwasooka.

The builders were instructed to never return to “the assembly of mockers,” as the Judean prophet had been instructed to return to Jerusalem by a different path than what had led him to 1844. The path that had led him to 1844, was the path he had come out of, which was Protestantism, and in that history Protestantism had become apostate Protestantism. The builders were commanded to never return to “the assembly of mockers,” and they were instructed to not eat their food or drink their water. The builders had eaten the little book that was in the angel’s hand in 1840, and that food was sweet in their mouths.

Abazimbi baalagirirwa obutaddayo ddala mu "kibiina ky'abasoomoozi", nga nnabbi ow’e Yuda bwe yali yalagirwa okudda e Yerusaalemi ng’ayita mu kkubo ekirala ekitali kye kyamutuusa mu mwaka gwa 1844. Ekubo ekyamutuusa mu 1844 kye kye yali avuddeko, nga kyali ObuProtesitanti, era mu byafaayo ebyo ObuProtesitanti bwali bufuuse ObuProtesitanti obwajeemu. Abazimbi baalagirwa obutaddayo ddala mu "kibiina ky'abasoomoozi", era baalagirwa obutalya mmere yaabwe newaakubadde okunywa amazzi gaabwe. Abazimbi baali balidde ekitabo ekitono ekyali mu mukono gw’omalayika mu mwaka gwa 1840, era eyo mmere yali etamwa mu kamwa kaabwe.

The eating and drinking of prophecy represents the methodology used to study the Bible. The Millerites were given a specific way to study God’s Word, and those rules produced a totally different biblical message than the theologians of apostate Protestantism and Catholicism produced with their corrupted methodology. The builders, who are also the Judean prophet, were not to return and eat or drink of the methodology of either apostate Protestantism or Catholicism. The Judean prophet did that very thing, thus identifying that Laodicean Adventism would do that very thing in 1863, for in 1863, they employed the theological arguments of apostate Protestantism to reject Miller’s application of the “seven times,” and thus set up Aaron’s and Jeroboam’s images of jealousy. The first generation of Laodicean Adventism had then begun.

Okulya n’okunywa kw’obunnabbi kutegeeza enkola ekozesebwa mu kunoonyereza ku Bayibuli. Abagoberezi ba Miller baweereddwa engeri eyalagirwa ey’okusoma Ekigambo kya Katonda, era amateeka ago gaaleeta obubaka bwa Bayibuli obw’enjawulo ddala ku bwa bayigiriza mu by’eddiini b’ObuProtesitanti obwajeemu n’ObuKatoliki bye baavaamu nga bakozesa enkola yaabwe eyononese. Abazimbi, be nnabbi ow’e Yuda, tebaalina kudda kulya newaakubadde okunywa ku nkola ey’ObuProtesitanti obwajeemu oba ey’ObuKatoliki. Naye nnabbi ow’e Yuda yakikola ddala ekyo, ne kyalaga nti ObuAdiventisti obw’e Laodikya bwandikikola ekyo mu 1863, kubanga mu 1863 baakozesa emiwakanya egy’eby’eddiini egy’ObuProtesitanti obwajeemu okugaana enkozesa eya Miller ey’ "emirundi musanvu", bwe batyo ne bateekawo ebifaananyi eby’obuggya ebya Alooni n’ebya Yerobowaamu. Olwo omulembe ogwasooka ogw’ObuAdiventisti obw’e Laodikya gwali gutandise.

After the prophet from Judea interacted with Jeroboam he started on his journey back to Judea, but he never made it. The prophet represents Laodicean Adventism, which, according to inspiration, arrived into the Millerite movement in 1856. Sister White never backed away from identifying Adventism as Laodicea, and there is no biblical evidence that Laodicea ever changes. There are individuals that leave their own personal Laodicean experience, but as a church Laodicea is to be spewed out of the mouth of the Lord, for Laodicea means “a people judged.” Adventism uses the definition to claim it represents the church that exists during the period of the judgment in the heavenly sanctuary. In their blindness they acknowledge the Investigative Judgment element of the meaning of Laodicea, but cannot see the Executive Judgment that is clearly represented in their name.

Oluvannyuma lw’ennabbi ava Yuda okwogeragana ne Yerobowaamu, yatandika olugendo lwe okudda e Yuda, naye teyalutuukiriza. Oyo nnabbi akiikirira Adiventizimu ey’e Lawodikiya, nga, ng’okubikkulirwa bwe kugamba, yatuuka mu kibiina ky’Abamillerite mu 1856. Nnyabo White teyavaako kulambulula Adiventizimu ng’e Lawodikiya, era tewali bujulizi bwa Bayibuli bulaga nti Lawodikiya efuuka. Waliwo abantu abava mu mbeera yaabwe entongole ey’e Lawodikiya, naye nga ekkanisa Lawodikiya erisuulibwa okuva mu kamwa ka Mukama, kubanga “Lawodikiya” kitegeeza “abantu abasalirwa omusango.” Adiventizimu akozesa ennyinnyonnyola eyo okutegeeza nti ekiikirira ekkanisa ebeerawo mu kiseera ky’okusalira omusango mu Kifo Ekitukuvu eky’omu ggulu. Mu buzibe bw’amaaso bwabwe, bakkiriza ekitundu eky’Okusalira omusango okw’okunonyereza mu makulu ga Lawodikiya, naye tebalaba Okusalira omusango okw’okutuukiriza okirabikira bulungi mu linnya lyabwe.

> And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. Revelation 3:14–17.

> Eri malayika w’ekkanisa ey’Abalaodikeya wandiika; Bino by’ayogera Amina, omujulirwa omwesigwa era ow’amazima, entandikwa y’ebitonde bya Katonda; Mmanyi ebikolwa byo, nti toli wa nnyogoga wadde wa bbugumu; nandyagadde obadde wa nnyogoga oba wa bbugumu. Noolwekyo kubanga oli wa bbugumu butono, era si wa nnyogoga wadde wa bbugumu, ndikusuula okuva mu kamwa kange. Kubanga ogamba nti, Ndi mugagga, era neeyongedde mu bintu, era sirina kye nneetaaga; ate tomanyi nti oli ow’ennaku, ow’obuyinike, omwavu, omuzibe w’amaaso, era oli bwereere. Okubikkulirwa 3:14-17.

The Judean prophet ends up buried with the false prophet who deceived him into eating his food and drinking his drink. They both end up in the same grave, and the lying prophet of Bethel (the counterfeit church), calls him brother when he dies.

Nnabbī ow’e Yuda oluvannyuma n’azikibwa wamu ne nnabbī ow’obulimba eyamubuzaabuza n’amuleetera okulya mmere ye era n’okunywa ekyokunywa kye. Bombi ne bazikibwa mu ntaana emu, era nga nnabbī ow’e Yuda afudde, nnabbī ow’obulimba ow’e Bethel (ekkanisa ey’ekiwempe) n’amuyita muganda we.

> 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. And it came to pass, as they sat at the table, that the word of the Lord came unto the prophet that brought him back: And he cried unto the man of God that came from Judah, saying, Thus saith the Lord, Forasmuch as thou hast disobeyed the mouth of the Lord, and hast not kept the commandment which the Lord thy God commanded thee, But camest back, and hast eaten bread and drunk water in the place, of the which the Lord did say to thee, Eat no bread, and drink no water; thy carcase shall not come unto the sepulchre of thy fathers. 1 Kings 13:11–22.

> Waliwo nnabbi omukadde abeera e Bethel; abaana be ne bajja ne bamubuulira ebikolwa byonna omusajja wa Katonda bye yakola olunaku olwo e Bethel: n’ebigambo bye yayogerera kabaka, ne babibategeeza ne kitaabwe. Ne kitaabwe n’abagamba nti, Yagendayo ku kkubo ki? Kubanga abaana be baalaba ekkubo omusajja wa Katonda eyava Yuda mwe yagendamu. N’agamba abaana be nti, Munsibire endogoyi. Ne bamusibira endogoyi; n’agyebagala, n’agoberera omusajja wa Katonda, n’amusanga ng’atudde wansi w’omuti ogw’oak; n’amugamba nti, Ggwe oli omusajja wa Katonda eyava Yuda? N’addamu nti, Ndi. Awo n’amugamba nti, Jjangu ewange olye omugaati. N’agamba nti, Siyinza kuddayo naawe, wadde okuyingira naawe; era sirya mugaati so sinnywa mazzi naawe mu kifo kino; kubanga ekigambo kya Mukama kyangamba nti, Toirya mugaati wadde okunywa mazzi eyo, so toddayo ng’oyita mu kkubo mwe wava. N’amugamba nti, Nange ndi nnabbi nga ggwe; era malayika yannyogera mu kigambo kya Mukama ng’agamba nti, Muddize naye ewaayo mu nnyumba yo, alye mugaati anywe amazzi. Naye yamulimba. Awo n’addayo naye, n’arya mugaati mu nnyumba ye, n’anywa amazzi. Era olwatuuka, nga batuula ku mmeeza, ekigambo kya Mukama ne kijja eri nnabbi eyamuddiza; n’ayogerera waggulu eri omusajja wa Katonda eyava Yuda, ng’agamba nti, Bw’ati bw’ayogera Mukama: Kubanga ojeemedde ekigambo kya Mukama, so n’otakuuma ekiragiro Mukama Katonda wo kye yakulagira, naye n’oddawo, era ne olya mugaati ne onnywa amazzi mu kifo Mukama kwe yakugamba nti, Toirya mugaati, so tonnywe mazzi; omulambo gwo tegugenda kutuuka mu ntaana ya bakitaabo bo. 1 Bassekabaka 13:11-22.

The second angel’s message in the summer of 1844, consisted of identifying that the Protestant churches had fallen and become the daughters of Catholicism. Millerite Adventism had called men and women to leave those denominations for to stay in them meant spiritual and eternal death. The lying prophet of Bethel represents the religious system instituted in Bethel by Jeroboam. It was a system that set up an image to the beast, and the beast that was copied is the beast of Catholicism. The Protestants continued to identify themselves as Protestants, but they also continued to observe the day of the sun as the day of worship which is the mark of Catholicism’s authority.

Obubaka bw’omumalaika ow’okubiri mu kyeya kya 1844 bwakwatanga ku kutegeeza nti amakanisa g’Abapurotestanti gaali gagudde era gafuuse bawala b’ObuKatolika. ObuAdiventisiti bw’Abamillerite bwabadde buyita abasajja n’abakyala okuva mu madini ago, kubanga okubeerangamu kyategeeza okufa okw’omwoyo n’okw’obutaggwaawo. Nnabbi omulimba ow’e Bethel ayimirira enteekateeka y’eddiini eyateekebwawo e Bethel Jeroboam gye yateekawo. Kwali enteekateeka eyateekawo ekifaananyi ky’ensolo, era ensolo eyafaananyizibwa ye ensolo y’ObuKatolika. Abapurotestanti baayongeranga okweeyita Abapurotestanti, naye era baayongera okukuuma olunaku lw’enjuba ng’olunaku lw’okusinza, olwo lwe akabonero k’obuyinza bw’ObuKatolika.

The Protestants claim to be Protestants, though the only definition of Protestant is to protest Rome, and in so doing their profession is an image of the Roman church, for she professes to be a Christian institution, though she has no biblical justification for the claim. Her claim is based upon the empty authority of tradition and custom, which is the same false authority Protestantism employs as they claim to be Protestants. It is the same logic that had blinded Seventh-day Adventists to believe that as Laodiceans, they are still in a secure covenant relationship. It is the same false authority that ancient Israel proclaimed when they stated, “The temple of the Lord, the temple of the Lord are we.”

Abaprotestanti beeyita Abaprotestanti, newaakubadde nga ensobanuro gyokka eya “Protestanti” ye okuwakanya Loma; era bwe batyo, okweeyita kwabwe kuba kifaananyi ky’ekkanisa ey’e Loma, kubanga nayo eeyita ekitongole eky’ObuKristo newankubadde nga terina bukakafu bwa Baibuli obw’okukakasa ekyo. Okweeyita kwayo kuzimbiddwa ku buyinza obwereere bw’ennono n’obuwangwa, era buno bwe bumu obuyinza obw’obulimba ObuProtestanti bwe bukozesa nga bwe beeyita Abaprotestanti. Ye y’endowooza emu eyazibya amaaso g’Abadiventisi b’Olunaku Ol’omusanvu ne bakkiriza nti, nga b’abo ab’e Laodikiya, bakyali mu ndagaano ey’ekakafu. Era kye kimu obuyinza obw’obulimba Isirayiri ey’edda bwe yalangiranga ng’egamba nti, “Yeekaalu ya Mukama, yeekaalu ya Mukama ffe.”

> “The warning was not heeded by the Jewish people. They forgot God, and lost sight of their high privilege as His representatives. The blessings they had received brought no blessing to the world. All their advantages were appropriated for their own glorification. They robbed God of the service He required of them, and they robbed their fellow men of religious guidance and a holy example. Like the inhabitants of the antediluvian world, they followed out every imagination of their evil hearts. Thus they made sacred things appear a farce, saying, ‘The temple of the Lord, the temple of the Lord, are these’ (Jeremiah 7:4), while at the same time they were misrepresenting God’s character, dishonoring His name, and polluting His sanctuary.

> Abayudaaya tebaagondera okulabula. Baayiwala Katonda, era ne beerabira omukisa omukulu gwe baali balina ng'abakiikirira be. Emikisa gye baafuna te gyaleeta mukisa gwonna eri ensi. Obuganyulo bwonna bwe baalina baabukozesa okwetiinisa bo bokka. Baanyaga Katonda okuweereza kwe yalindiriranga okuva gye bo, era ne baanyaga bannabwe obukulembeze bw’eddiini n’ekyokulabirako ekitukuvu. Ng'abantu ab'ensi eyaliwo nga tekunnabaawo amataba, baagoberera buli kirowoozo ky’emitima gyabwe emibi. Bw’atyo ne bafuula ebintu ebitukuvu ng'ebizannyo, nga boogera nti, 'Yeekaalu ya Mukama, yeekaalu ya Mukama, ze zino' (Yeremiya 7:4), mu kiseera kye kimu nga balaga engeri Katonda gy’ali mu ngeri etali ntuufu, nga baswaza erinnya lye, era nga batyoboola ekifo kye ekitukuvu.

> “The husbandmen who had been placed in charge of the Lord’s vineyard were untrue to their trust. The priests and teachers were not faithful instructors of the people. They did not keep before them the goodness and mercy of God and His claim to their love and service. These husbandmen sought their own glory. They desired to appropriate the fruits of the vineyard. It was their study to attract attention and homage to themselves.” Christ’s Object Lessons, 292.

> Abalimi abaateekebwa okulabirira olusuku lwa Mukama tebaali beesigwa mu kye baakwasibwa. Abakabona n’abayigiriza tebaali bayigiriza beesigwa eri abantu. Tebaateekanga mu maaso g’abantu obulungi n’okusaasira kwa Katonda, wadde obubanja bwe ku kwagala kwabwe n’obuweereza bwabwe. Abo abalimi baanoonyanga ekitiibwa kyabwe. Baayagalanga okweefunira ebibala by’olusuku. Kyebakoleranga bulijjo kwe kuteeka amaaso g’abantu ku bo ne babassaamu ekitiibwa." Christ's Object Lessons, 292.

In 1863 the movement of the Millerites ended, but it had ceased to be a movement of Philadelphians in 1856. The rejection of the message of Moses (the “seven times”), that was presented by Elijah (William Miller) was rejected, and the rejection was based upon the methodology of the lying prophet of Bethel. 1863 was the end of sixty-five years that had began in 1798, and was the end of the prophecy of Isaiah chapter seven.

Mu 1863 ekibiina ky’Abamillerite kyaggwaawo, naye mu 1856 kyali kimaze okulekera okuba ekibiina ky’Abafiradelfiya. Obubaka bwa Musa (“emirundi musanvu”), obwayanjulibwa Eriya (William Miller), bwagaanibwa, era okugaana okwo kwasinzibwako ku nkola ey’omunnabbi omulimba ow’e Beteli. Omwaka gwa 1863 gwali kkomo ly’emyaka 65 egyatandika mu 1798, era gwali kkomo ly’obunnabbi bwa Isaaya essuula ey’omusanvu.

> And it came to pass in the days of Ahaz the son of Jotham, the son of Uzziah, king of Judah, that Rezin the king of Syria, and Pekah the son of Remaliah, king of Israel, went up toward Jerusalem to war against it, but could not prevail against it. And it was told the house of David, saying, Syria is confederate with Ephraim. And his heart was moved, and the heart of his people, as the trees of the wood are moved with the wind. Then said the Lord unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field; And say unto him, Take heed, and be quiet; fear not, neither be fainthearted for the two tails of these smoking firebrands, for the fierce anger of Rezin with Syria, and of the son of Remaliah. Because Syria, Ephraim, and the son of Remaliah, have taken evil counsel against thee, saying, Let us go up against Judah, and vex it, and let us make a breach therein for us, and set a king in the midst of it, even the son of Tabeal: Thus saith the Lord God, It shall not stand, neither shall it come to pass. For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:1–9.

> Awo mu nnaku za Akazi mutabani wa Yotamu, mutabani wa Uziya, kabaka wa Yuda, Rezini kabaka wa Suriya, ne Peka mutabani wa Remaliya, kabaka wa Isirayiri, ne bayambuka eri Yerusaalemi okulwana nayo, naye ne batasobola okugiwangula. Awo ennyumba ya Dawudi ne bagigamba nti, “Suriya yeegattizza ne Efulayimu.” N’omutima gwe ne gukankana, n’omutima gw’abantu be, ng’emiti egy’omu kibira bwe giyugayugibwa omuyaga. Awo Mukama n’agamba Isaaya nti, Genda kaakano osisinkanire Akazi, ggwe ne Shearyashubu omwana wo, ku nkomerero y’omuyungo gw’ekidiba ekyawaggulu ku kkubo eddene ery’ennimiro y’omusumbi w’engoye; omugambe nti, Weegendereze, obeere mirembe; totya, so tonyigirwamu mutima olw’emisira ebiri gy’ebyokumya omuliro ebibuutika omukka bino, olw’obusungu obw’ekambwe bwa Rezini ne Suriya, n’omwana wa Remaliya. Kubanga Suriya, Efulayimu, n’omwana wa Remaliya, baateesezza bubi okukulwanyisa, nga bagamba nti, “Tuyambuke ku Yuda, tumunyize, twefunemu ekituli mu kyo, era tuteekemu kabaka wakati mu kyo, ye mutabani wa Tabeali.” Bw’ati bw’ayogera Mukama Katonda nti, Tekijja kuyimirira, so tekijja kutuukirira. Kubanga omutwe gwa Suriya ye Ddamasiko, n’omutwe gwa Ddamasiko ye Rezini; era mu myaka nkaaga mu etaano Efulayimu alimenyekebwa, nga tekya bali ggwanga. N’omutwe gwa Efulayimu ye Samaliya, n’omutwe gwa Samaliya ye mwana wa Remaliya. Bwe mutakkiriza, temulinywezebwa. Isaaya 7:1-9.

The sixty-five-year prophecy of verse eight, identifies that “within” the period of sixty-five years the northern kingdom of the ten tribes would be taken into captivity. The vision was recorded in the year 742 BC, and nineteen years later in 723 BC, Ephraim was scattered and taken into captivity by the Assyrians. In 677 BC, at the end of the sixty-five years king Manasseh was captured and carried into Babylon. The starting point in 742 BC, marks a civil war between the northern kingdom and the southern kingdoms of Israel, just as 1863, marks the very center of the Civil War in the United States between the North and South. The prophecy was proclaimed by Isaiah in the literal glorious land (Judah), and the prophecy of 1863 was fulfilled in the spiritual glorious land (the United States).

Obunnabbi bw’emyaka nkaaga mu ttaano obw’ekitundu eky’omunaana bulaga nti mu bbanga ly’emyaka nkaaga mu ttaano, obwakabaka obw’amambuka obw’ebika ekkumi bujja okutwalibwa mu buwaŋŋanguse. Ekyolesebwa kyawandiikibwa mu mwaka gwa 742 BC, era oluvannyuma lw’emyaka kkumi n’emyenda, mu 723 BC, Efulayimu yasasanyizibwa era n’atwalibwa mu buwaŋŋanguse Abasuuli. Mu 677 BC, ku nkomerero y’emyaka nkaaga mu ttaano, kabaka Manase yakwatibwa n’atwalibwa e Babulooni. Entandikwa mu 742 BC eraga entalo y’omu nsi wakati w’obwakabaka obw’amambuka n’obwakabaka obw’amaserengeta bwa Isirayiri, nga bwe 1863 eraga ekitundu ekkati ddala eky’Entalo y’omu nsi mu United States wakati w’Obukiikakkono n’Obukiikaddyo. Obunnabbi obwo bwalangirirwa Isaaya mu nsi ey’ekitiibwa ennyini (Yuda), era obunnabbi bwa 1863 bwatuukirira mu nsi ey’ekitiibwa ey’omwoyo (United States).

There are three waymarks within the sixty-five-year prophecy. The civil war of 742 BC, is followed in nineteen years by the scattering of the northern kingdom, in 723 BC. At the end of the sixty-five years the southern kingdom was scattered. The prophecy, including its beginning and ending, represents both “indignations” of God against the northern and southern kingdoms, and those two indignations are preceded by nineteen years at their starting points, and then followed by another nineteen years that follow their fulfillments.

Waliwo obubonero busatu obulaga ekkubo mu bunnabbi obw’emyaka 65. Olutalo lwa bannansi olw’omu 742 BC, bwaddirwako, nga wayiseemu emyaka 19, okusasanyizibwa kw’obwakabaka obw’e Bukiikakkono mu 723 BC. Ku nkomerero y’emyaka 65 obwakabaka obw’e Bukiikaddyo bwasasanyizibwa. Obunnabbi buno, okuva ku ntandikwa okutuuka ku nkomerero yaabwo, bulaga "obusungu" bubiri bwa Katonda ku bwakabaka obw’e Bukiikakkono n’obw’e Bukiikaddyo, era obusungu obwo bubiri bwasookerwako emyaka 19 ku ntandikwa zaabwo, oluvannyuma ne bujjirwako nate emyaka emirala 19 nga bumaze okutuukirizibwa.

The entire chiastic structure identifies a period of civil war between north and south that marks the beginning and ending. In the midst of the beginning and ending the two antagonists of the civil war were both carried into slavery, and in the sixty-five years that they are gathered out of their mutually scattered condition of slavery into one nation, they arrive at 1863, which is the date of the Emancipation Proclamation that freed the slaves. The prophecy of a civil war in literal Judah concludes at the civil war in spiritual Judah, for Jesus always illustrates the end of a thing, with the beginning of a thing, for He is Alpha and Omega.

Enteekateeka yonna eya kiyasitiki eraga nti waliwo ebbanga ly’entalo y’awaka wakati w’obukiika kkono n’obukiika ddyo, erimaka entandikwa n’enkomerero. Mu wakati w’entandikwa n’enkomerero, abavuganya ababiri b’entalo y’awaka bombi battwalibwa mu buddu, era mu myaka nkaaga mu ttaano nga bakuŋŋanyizibwa okuva mu mbeera ya buddu mwe baali basaasaanyiziddwa bonna, ne bafuuka eggwanga limu, batuuka mu 1863, olunaku lw’ekiragiro eky’okununula abaddu ekyabasumulula. Obunnabbi bw’entalo y’awaka mu Yuda wa ddala bukomekkera ku ntalo y’awaka mu Yuda ow’Omwoyo, kubanga Yesu bulijjo alaga enkomerero y’ekintu mu ntandikwa yaakyo, kubanga Ye Alufa ne Omega.

The history of 1863 was represented by the history of 742 BC, when the prophet Isaiah, along with his son, delivered a message to the wicked king of Judah (Ahaz). 742 BC in the passage is represented by the testimony of king Ahaz, who was king of Judah and who had shut down God’s sanctuary service and had his high priest erect a model of a Syrian temple in the very precincts of God’s earthly sanctuary.

Ebyafaayo bya 1863 byakiikirirwa ebyafaayo bya 742 BC, nga nnabbi Isaaya, wamu ne mutabani we, yatuusa obubaka eri kabaka omubi wa Yuda (Akazi). 742 BC mu kitundu kino ky’ebyawandiikibwa kikiikirirwa obujulirwa bwa kabaka Akazi, eyali kabaka wa Yuda era eyaggalawo okuweereza mu kifo ekitukuvu kya Katonda, era n’alagira kabona asinga obukulu we azimbe ekifaananyi kya yeekaalu eya Siriya mu luggya lwennyini olw’ekifo ekitukuvu kya Katonda eky’ensi.

In the history of wicked king Ahaz (marked as 742 BC by the prophecy of Isaiah), the leader of Jerusalem introduced the worship of paganism (Catholicism) into God’s church, just as Laodicean Adventism returned to the methodology of apostate Protestantism to discard the message of Moses that had been delivered by Elijah. In 742 BC, Isaiah confronted the wicked king of Judah at the end of the conduit of the upper pool, by the fuller’s field, and he brought his son with him when he did. His son’s name was a sign, and when the prophet from Judah confronted king Jeroboam, he also gave him a sign.

Mu byafaayo bya kabaka omubi Akazi (nga Isaaya bwe yalagula, mu mwaka gwa 742 nga Kristo tannazaalibwa), omukulembeze wa Yerusaalemi yaleeta okusinza kw’abapagani (Obukaatoliki) mu kkanisa ya Katonda, nga bwe ObuAdiventisi bwa Laodikiya bwaddayo ku nkola ya ObuProtestanti obujeemu okusuula obubaka bwa Musa obwaali buleteddwa Eriya. Mu mwaka gwa 742 nga Kristo tannazaalibwa, Isaaya yamusisinkana n’amusoomooza kabaka omubi wa Yuda ku nkomerero w’olugga oluleeta amazzi okuva mu kidiba ekya waggulu, okumpi n’ennimiro y’omusaanya engoye, era n’atwala ne mutabani we. Erinnya ly’omwana we lyaali akabonero, era nnabbi ava e Yuda bwe yasisinkana kabaka Yerobowaamu, naye yamuwa akabonero.

> Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:18.

> Laba, nze n'abaana Mukama be yampa tuli obubonero n'ebyamagero mu Isirayiri okuva eri Mukama ow'eggye, atuula ku lusozi Sayuuni. Isaaya 8:18.

The name of Isaiah’s son “Shearjashub,” means “a remnant shall return.” Those that “return” who make up the remnant, are those who wait for the Lord during the tarrying time.

Erinnya ly’omwana wa Isaaya “Shearjashub,” litegeeza nti “abasigalewo banaakomawo.” Abo “abanaakomawo” abafuuka abasigalewo, be balindirira Mukama mu kiseera eky’okulindirira.

> And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:17, 18.

> Era ndilindirira Mukama, akweka amaaso ge eri ennyumba ya Yakobo, era ndimunoonya. Laba, nze n’abaana Mukama b’ampadde, tuli obubonero n’eby’amagero mu Isirayiri okuva eri Mukama w’eggye, abeera ku Olusozi Sayuuni. Isaaya 8:17, 18.

When Isaiah interacts with wicked king Ahaz in 742 BC, he represents those who have “waited,” for all the prophets are speaking of the last days, and those who “wait” in the last days are those who have suffered the first disappointment. Jeremiah thought God had lied, and withheld the rain, and Isaiah thinks God has hidden “his face from the house of Jacob,” but Isaiah determines that he will wait, and look for the Lord, which represents the “wise” during the tarrying time of the vision. Those that did return and separate the precious from the vile, who were to become God’s mouthpiece were sealed, and therefore contrasted with those who receive the mark of the beast.

Bwe Isaaya yalabagana ne kabaka omubi Ahaazi mu mwaka gwa 742 BC, akiikirira abo abaalindirira, kubanga banabbi bonna boogera ku nnaku ez’enkomerero, era abo “abalindirira” mu nnaku ez’enkomerero be abo abaayitamu okusubwa okwasooka. Yeremiya yalowooza nti Katonda yalimbye era n’akomya enkuba, ate Isaaya alowooza nti Katonda akwese amaaso ge eri ennyumba ya Yakobo; naye Isaaya yeesalirawo okulindirira n’okunoonya Mukama, ekyo kiyimirira “abalina amagezi” mu kiseera eky’okulindirira kw’okwolesebwa. Abo abaaddayo ne bawaanya eby’omuwendo okuva ku ebitali bya muwendo, abaalina okufuuka akamwa ka Katonda, baasibwako akabonero, era ne bayawulwa n’abo abafuna akabonero k’ensolo.

> And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony: if they speak not according to this word, it is because there is no light in them. Isaiah 8:16–20.

> Abangi mu bo banaaserebuka, ne bagwa, ne bamenyeka, ne bakwatibwa mu mitego, ne batwalibwa. Siba obujulirwa, osibikkire ddala etteeka mu bayigirizwa bange. Nange ndilindiririra Mukama, eyeekweka amaaso ge okuva eri ennyumba ya Yakobo, era ndimunoonya. Laba, nze n’abaana Mukama be yampa tuli bubonero n’eby’amagero mu Isirayiri okuva eri Mukama ow’Eggye, atuula ku Lusozi Sayuuni. Era bwe banaabagamba nti, Munoonye eri ababuuziza ku mizimu, n’eri balogo ababuulira mu mpola ne bawemula: abantu tebasaanidde kunoonya Katonda waabwe? Abalamu okubuuza eri abafu? Eri etteeka n’eri obujulirwa: bwe batayogera ng’ekigambo kino bwe kiri, kubanga tewali kitangaala mu bo. Isaaya 8:16-20.

We will continue this study in the next article.

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

> “These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.

> Gano si bigambo bya Sister White, wabula bigambo bya Mukama, era omubaka we abimpadde mbibawa. Katonda abayita obutakyakola mu ngeri ejjekanya naye. Obulagirizi bungi bwaweereddwa ku nsonga y’abantu abeeyita Abakristaayo nga balaga empisa za Sitaani, nga mu mwoyo, mu kigambo ne mu bikolwa baziyiza okweyongera kw’amazima, era ddala ddala bagoberera ekkubo Sitaani gy’abakulembera. Mu bukakanyavu bw’emitima gyabwe bakutte obuyinza obutali bubwe mu ngeri yonna, era obutebaalina kukozesa. Omuyigiriza Omukulu agamba nti, ‘Ndikisuula wansi, ndikisuula wansi, ndikisuula wansi.’ Abantu bagamba e Battle Creek nti, ‘Ekkalu ya Mukama, ekkalu ya Mukama ffe,’ naye bakozesa omuliro ogwa bulijjo. Emitima gyabwe tegyafuuse mpulire era tegyegonze olw’ekisa kya Katonda. Manuscript Releases, volume 13, 222.

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