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# Parallel Warnings - Number One

Obulabula Obufaanaganako - Ennamba Emu

The Revelation of Jesus Christ: Understanding the Final Warning for Mankind

Okubikkulirwa kwa Yesu Kristo: Okutegeera okulabula okw’enkomerero eri abantu bonna

Author

Jeff Pippenger

Published

August 8, 2023

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The “Revelation of Jesus Christ” is opened up to God’s people when “the time is at hand.” The final warning message for mankind is given just before the close of human probation and that final message is represented in several prophetic lines in the Bible. In Revelation fourteen that final warning message is represented by three angels.

"Okubikkulirwa kwa Yesu Kristo" kiggulwawo eri abantu ba Katonda nga "ekiseera kiri kumpi." Obubaka obw’okulabula obusembayo eri abantu bonna buweebwa nga tekinnaba kutuuka ku kuggalwaawo kw’obudde bw’okugezesa bw’abantu, era obubaka obwo bukiikirizibwa mu bitundu eby’obunnabbi eby’enjawulo mu Baibuli. Mu Okubikkulirwa 14 obubaka obwo obw’okulabula obusembayo bukiikirizibwa bamalayika basatu.

> And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters.

> Ne ndaba malayika omulala ng’abuuka mu buggya bw’eggulu, ng’alina enjiri ey’emirembe gyonna okugibuulira abo abatuula ku nsi, ne buli ggwanga ne buli kika ne buli lulimi ne buli bantu, ng’ayogerera waggulu mu ddoboozi ddene nti, Mutiinye Katonda, mumuwe ekitiibwa; kubanga essaawa y’okusalira omusango kwe etuuse: mumusinzenga eyakola eggulu n’ensi n’ennyanja, n’ensulo z’amazzi.

> And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.

> Era n'addirira malayika omulala, ng'agamba nti, Babulooni agudde, agudde, ekibuga ekinene, kubanga yanywesa amawanga gonna omwenge ogw'obusungu bw'obwenzi bwe.

> And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Revelation 14:6–12.

> Era malayika owa ssatu n’abagoberera, ng’ayogera n’eddoboozi eddene nti, Omuntu yenna bw’asinza ekisolo n’ekifananyi kyakyo, era n’afuna akabonero ke ku kyenyi kye oba ku mukono gwe, oyo ananywa omwenge ogw’obusungu bwa Katonda, ogufukiddwa nga tegusakaniddwa mu kikopo ky’obusungu bwe; era anabonerezebwa n’omuliro ne salufa mu maaso g’abalayika abatukuvu, ne mu maaso gw’Omwana gw’Endiga: Era omukka gw’okubonerezebwa kwabwe guyimuka emirembe n’emirembe: so tebalina kawummulo emisana wadde ekiro, abo abasinza ekisolo n’ekifananyi kyakyo, n’oyo yenna afuna akabonero k’erinnya lyaakyo. Wano we wali obugumiikiriza bw’Abatukuvu: wano we wali abo abakuuma ebiragiro bya Katonda, n’okukkiriza kwa Yesu. Okubikkulirwa 14:6-12.

In chapter eighteen of Revelation the very same message announces the fall of Babylon.

Mu ssuula ey’ekkumi n’omunaana ey’Okubikkulirwa obubaka obwo bumu ddala bulangirira okugwa kwa Babulooni.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:1–5.

> Awo oluvannyuma lw’ebyo ne ndaba malayika omulala ng’akka okuva mu ggulu, ng’alina amaanyi amanene; n’ensi ne yaka olw’ekitiibwa kye. N’akaaba nnyo n’eddoboozi ery’amaanyi ng’agamba nti, Babulooni omukulu agudde, agudde, era afuuse ekisulo ky’abadayimooni, n’ekisulo ky’omwoyo gwonna omutali bulongoofu, era n’ekisulo ky’ennyonyi zonna ezitali bulongoofu era ezikyayibwa. Kubanga amawanga gonna baanywedde ku mwenge ogw’obusungu bw’obwenzi bwayo, n’abakabaka b’ensi bakoze naye obwenzi, era abasuubuzi b’ensi bagaggawadde olw’obungi bw’eby’obugagga bye eby’omuwendo. Ne mpulira eddoboozi eddala nga liva mu ggulu nga ligamba nti, Muvemu, abantu bange, muleme okwetaba mu bibi byayo, era muleme okufuna ku bibonerezo byayo. Kubanga ebibi byayo bituuse mu ggulu, era Katonda ajjukidde obujeemu bwayo. Okubikkulirwa 18:1-5.

The prophetic line of history, or we might say, the sequence of events represented by the angel that lightens the earth with his glory in chapter eighteen represents the events that lead to the close of judgment, the close of probation and the seven last plagues. The prophetic history represented in chapter eighteen runs “parallel” to the line of prophetic history represented by the three angels of chapter fourteen.

Olunyiriri lw’ebyafaayo eby’obunnabbi, oba tugambe olunyiriri lw’okuddirana kw’ebintu, oluyimiririddwa omalayika ayazaanyisa ensi n’ekitiibwa kye mu ssuula ey’ekkumi n’omunaana, luyimirira ebintu ebireeta okuwedda kw’okusala omusango, okuwedda kw’ebbanga ery’okugezesebwa, n’ebibonoobono omusanvu eby’oluvannyuma. Ebyafaayo eby’obunnabbi ebiragiddwa mu ssuula ey’ekkumi n’omunaana bigendera wamu era bifaanagana n’olunyiriri lw’ebyafaayo eby’obunnabbi oluyimiririddwa abamalayika basatu b’essuula ey’ekkumi n’enya.

> “God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.

> Katonda yawadde obubaka bw’Okubikkulirwa 14 ekifo kyabwo mu nsengeka y’obunnabbi, era omulimu gwabwo tegugenda kuggwa okutuusa ku nkomerero y’ebyafaayo by’ensi eno. Obubaka bw’omulayika ow’olubereberye n’ow’okubiri bukyali mazima ag’ebbanga lino, era bulina okuddukira wamu n’obwo obugoberera buno. Omulayika ow’okusatu alangirira okulabula kwe n’eddoboozi ddene. ‘Oluvannyuma lw’ebyo,’ Yokaana yagamba, ‘nalaba omulayika omulala ng’akka okuva mu ggulu, ng’alina obuyinza obungi, n’ensi n’eyaka olw’ekitiibwa kye.’ Mu kutangaazibwa kuno, omusana gw’obubaka obusatu buno gugattiddwa. Ebyawandiikibwa eby’omwaka gwa 1888, 803, 804.

The three angels of chapter fourteen flying in the midst of heaven, symbolizes a worldwide message that concludes with the mark of the beast and the close of probation. In chapter eighteen the entire earth is lightened by the glory of the angel whose message also concludes with the close of probation.

Abamalayika basatu ab’omu essuula ey’ekkumi n’ena, ababuuka wakati mu ggulu, bafaananiriza obubaka obw’ensi yonna, era obwo buggwaawo n’akabonero k’ensolo era n’okuggwaawo kw’ekiseera eky’okugezesebwa. Mu essuula ey’ekkumi n’omunaana, ensi yonna ne yeekaanira olw’ekitiibwa ky’omumalayika, gwe obubaka bwe nabwo bumalirizibwa n’okuggwaawo kw’ekiseera eky’okugezesebwa.

The message that is symbolically represented by three angels in chapter fourteen and that is also represented by the angel that descends in chapter eighteen are two illustrations of the same warning message. There is nothing redundant in the Bible, nothing wasted. The fact that the very same message is identified more than once by John is an emphasis on the importance of the message and it illustrates the divine method of teaching that is a biblical rule called “repeat and enlarge.” Bringing two lines of prophetic history together reveals truths that would not be recognized in either line when considered apart from the other line. Today if you brought two witnesses of the same event into court to testify, they might very well give opposite reports based upon their political or social ideology. This is not the case with Bible witnesses, they always agree, and if it appears to you that they don’t agree, then you are looking at something incorrectly.

Obubaka obuyimiririrwa mu kifaananyi ky’abamalayika basatu mu essuula ey’ekkumi nnya era ne mu malaika ag’akka mu essuula ey’ekkumi munaana, by’okulabirako ebiri eby’obubaka obumu obw’okulabula. Mu Bayibuli tewali ky’eyongera, tewali kifayo bwereere. Okuba nti Yokaana ayogera ku bubaka bumu buno emirundi egisukka mu gumu, kwe kulaga obukulu bwabwo era kulaga enkola ya Katonda ey’okuyigiriza, etteeka ery’ebyawandiikibwa eriyitibwa ‘okuddamu n’okugaziya.’ Okuteeka wamu emirongo ebiri egy’ebyafaayo eby’obunnabbi kulaga amazima ag’atasobola kumanyibwa mu mulongo gwonna singa gukebererwa gwokka nga guyawudiddwa ku mulala. Leero, bw’oleeta mu kkooti abajulizi babiri ku kintu kye kimu ekyaliwo, basobola nnyo okuwa obujulizi obuvuganya, nga businziira ku ndowooza zaabwe ez’ebyobufuzi oba ez’obwannansi. Kino tekiba bwe kityo ku bajulizi ba Bayibuli; bekkiriziganya bulijjo, era bwe kikulabikira nti tebekkiriziganya, kitegeeza nti oli kutunuulira ekintu mu ngeri etali ntuufu.

The two illustrations we are considering are the very same warning message that the book of Malachi represents as the return of Elijah the prophet. All three of the messages arrive in advance of the close of probation—for the warning message contained in all three lines of prophecy are not simply given in advance of the close of probation, but the close of probation is the very point of reference, the subject if you will, of each of those warning messages. In fact, if any warning message is proclaimed or illustrated by any prophet, it’s the same warning as Revelation fourteen, eighteen and Malachi’s Elijah prophecy.

Ebifaananyi bibiri bye tukebera bimu ddala ne bubaka bw’okulabula Ekitabo kya Malaki kye kiraga ng’okuddayo kwa nnabbi Eriya. Obubaka obusatu buno bwonna bujja nga bubanjiridde kuggalawo kw’ekiseera ky’okugezebwa—kubanga obubaka bw’okulabula obuli mu by’obunnabbi bisatu tebuwangibwa lwa kubanjiriza kuggalawo okwo kyokka, wabula kuggalawo okwo kwe kifo ky’okutunuulira, era kye nsonga—bw’oyagala—ey’obubaka buli ku buli mu byo. Mu mazima, bwe wabaawo obubaka bw’okulabula bwonna obulangiriddwa oba obulabiriziddwa nnabbi yenna, buba bumu ne bubaka bw’Okubikkulirwa 14 ne 18, era ne n’obunnabbi bwa Malaki ku kuddayo kwa Eriya.

These three lines of prophecy can easily be shown to run parallel to each other. That being said there are two primary sources of information in biblical prophecy. One is the identification of the sequence of events that unfold at the end of the world. The other source of information is the illustration of the prophets’ activities connected with the message outlining the future events.

Emirongo esatu gino egy’obunnabbi gisobola mangu okulagibwa nga gigendera wamu mu ngeri emu. Nga bwe kityo, waliwo ensibuko bbiri ezisinga obukulu ez’ebitegeezo mu bunnabbi bwa Bayibuli. Emu kwe kulambulula olunyiriri lw’ebintu ebigenda okutuukirira ku nkomerero y’ensi. Ensibuko endala kwe kulaga emirimu gy’abannabbi egyekwatagana n’obubaka obulambulula ebigenda okubaawo mu biseera eby’omu maaso.

There are two rules worth considering in connection with these ideas. The first is that all the prophets speak about the end of the world, which is where probation closes.

Waliwo ensonga bbiri ezikwetaagisa okulowoozebwako ezikwatana n’ebirowoozo bino. Ekisooka kye kino: bannabbi bonna boogera ku nkomerero y’ensi, gye kuggalirwa ekiseera ky’okugezesebwa.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

> “Buli omu ku bannabbi ab’edda yayogera si nnyo ku biseera byabwe bo, wabula ku byaffe, bwe kityo obunnabbi bwabwe bukola amaanyi eri ffe. ‘Era ebintu ebyo byonna byabatuukako okuba ebyokulabirako: era byawandiikibwa olw’okutubuulirira ffe, abatuukiddwaako enkomerero z’emirembe.’ 1 Abakkolinso 10:11. ‘Si gye bali bo, naye gye tuli ffe, kwe baaweererezanga ebigambo ebyo, ebibabuuliddwa kaakano abo abababuulidde enjiri n’Omwoyo Omutukuvu eyatumibwa okuva mu ggulu; ebigambo ebyo ne bamalayika bye beegomba okulengamu.’ 1 Peetero 1:12....”

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> Bayibuli yakuŋŋaanyizza era n’egatta wamu obugagga bwayo olw’abantu b’emulembe guno ogw’enkomerero. Ebintu byonna ebikulu n’ebikolwa eby’ekitiibwa eby’ebyafaayo by’Endagaano Enkadde bibadde era biri okuddamu mu kkanisa mu nnaku zino ez’enkomerero. Selected Messages, book 3, 338, 339.

All the prophetic messages of the Bible are “in force for us” “upon whom the ends of the world are come.” That rule, in conjunction with another rule that identifies “matters” which the Holy Spirit has “shaped,” “both in the giving of the prophecy and” also “in the events portrayed” add strength to the claim that prophetic events at the beginning of a prophecy typify and run parallel to the prophetic events at the end of any given prophecy.

Obubaka bwonna obw’obunnabbi obuli mu Baibuli buli ‘mu nkola ku ffe,’ ‘ffe abatuukirako enkomerero z’ensi.’ Eteeka eryo, nga liyungiddwa ku liri eddala erirambulula ‘ensonga’ Omwoyo Omutukuvu ze ‘yatereeza,’ ‘mu bwe yawa obunnabbi era’ n’ate ‘mu bintu ebyalagibwa,’ lissa amaanyi ku kigambo nti ebintu eby’obunnabbi ebiri ku ntandikwa y’obunnabbi bifananyiriza era bikyendera wamu n’ebintu eby’obunnabbi ebiba ku nkomerero y’obunnabbi bwonna obuwaweebwa.

> “There is need of a much closer study of the word of God; especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy; but we should call attention to what the prophets and apostles have written under the inspiration of the Holy Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and that the Lord God of heaven and His law are to be exalted. Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented.” Testimonies to Ministers, 112.

> Waliwo obwetaavu obw’okwekenneenya okumpi ennyo Ekigambo kya Katonda; okusingira ddala, Danyeri n’Okubikkulirwa biteekwa okufuna obwegendereza nga tekinnabaawo bityo mu byafaayo by’omulimu gwaffe. Tuyinza okubeera n’ebitono bye twogera mu nsonga ezimu ezikwata ku buyinza bwa Roma n’obupapa; naye tulina okukubiriza abantu okussaayo omwoyo ku bye bannabbi n’abatume baawandiika nga bakwatiddwa Omwoyo Omutukuvu wa Katonda. Omwoyo Omutukuvu ategese ebintu bw’ati, mu kuweebwa kw’obunnabbi era ne mu bintu ebyalabisibwa, okusomesa nti omuntu gwe akozeesebwa alina okulekebwa nga t’alabika, akwekere mu Kristo, era nti Mukama Katonda ow’eggulu n’Amateeka ge balina okugulumizibwa. Soma ekitabo kya Danyeri. Leeta mu maaso, ensonga ku nsonga, ebyafaayo by’obwakabaka ebyakiikirizibwa omwo. Obujulizi eri Abasumba, 112.

The “Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed.” In “giving of the prophecy and in the events portrayed” “matters” have been “so shaped” by “the Holy Spirit” that both “the giving of the prophecy” and “the events portrayed,” are to be recognized as inspired and applied to the prophetic illustration of the end of the world.

“Omwoyo Omutukuvu ategese ensonga mu ngeri eyo, mu okuwa obunnabbi era ne mu bintu ebiragiddwa.” Mu “kuwa obunnabbi ne mu bintu ebiragiddwa,” “ensonga” “zitegekeddwa mu ngeri eyo” “Omwoyo Omutukuvu,” nga bwatyo ebyombi, “okuwa obunnabbi” ne “bintu ebiragiddwa,” biteekwa okumanyibwa ng’ebyasikirizibwa era bikozesebwe mu kifaananyiso ky’obunnabbi eky’ennkomerero y’ensi.

John was given the prophecy from Gabriel and told to write it in a book and send it to the churches. He was then being persecuted by Rome; he was exiled in a fashion that would parallel what in the world today would call a black-site. In that history John was as isolated from mankind as is any prisoner at Guantanamo Bay.

Yokaana yanebwa obunnabbi okuva eri Gabuliyeri era n’agambibwa okubuwandiika mu kitabo n’okubutuma eri amakkanisa. Oluvannyuma yali ng’atulugunyizibwa Abaroma; yasindikibwa mu buwanganguse mu ngeri eyefaanagana n’ekyo ensi leero kye eyandiyita ‘black-site’. Mu byafaayo ebyo, Yokaana yali yayawuliddwa ddala okuva mu bantu nga bwe kiba ku musibe yenna e Guantanamo Bay.

John identifies that the vision took place when he was worshipping on the seventh-day Sabbath, which is the Lord’s Day.

Yokaana ategeeza nti ekyolesebwa kyabaawo nga asinza ku Ssabbiiti ey’olunaku olw’omusanvu, ye Lunaku lwa Mukama.

> For the Son of man is Lord even of the sabbath day. Matthew 12:8.

> Kubanga Omwana w’omuntu ye Mukama w’Essabbiiti. Matayo 12:8.

While worshipping in the Spirit, he heard a great voice behind him.

Ng’asinza mu Mwoyo, yawulira eddoboozi eddene emabega we.

> I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:9–11.

> Nze Yokaana, muganda wammwe era munna wammwe mu kubonaabona, ne mu bwakabaka n'obugumiikiriza mu Yesu Kristo, nnali ku kizinga ekiyitibwa Patimo olw'ekigambo kya Katonda n'olw'obujulizi bwa Yesu Kristo. Nnali mu Mwoyo ku lunaku lwa Mukama, ne mpulira ennyuma wange eddoboozi ddene ng'ery'ekkondeere, nga ligamba nti, Nze Alufa n'Omega, ow'olubereberye n'ow'oluvannyuma: era, eby'olaba byawandiike mu kitabo, era obitume eri amakkanisa musanvu agali e Asiya; eri Efeso, eri Simuna, eri Perugamo, eri Tiyatira, eri Saadi, eri Firadelfiya, n'eri Lawodikiya. Okubikkulirwa 1:9-11.

John, his surroundings and the circumstances identified describe him as one that is being persecuted for being a seventh-day Sabbath worshipper, but one who is also being persecuted because they believe in both the Bible and the writings of Ellen White, which is the “testimony of Jesus.” He hears a great voice behind him, which he turns to see, and in so doing he represents a Seventh-day Adventist at the end of the world who hear a voice behind them saying, “this is the way, walk ye in it.”

Yokaana, ebyamwetoolodde n’embeera ezirambuddwa zimulaga ng’ali mu kubonyaabonyezebwa olw’okuba omusinza Sabbiiti ey’olunaku olw’omusanvu, naye era ng’ali mu kubonyaabonyezebwa kubanga akkiriza byombi Bayibuli n’ebyawandiiko bya Ellen White, ekyo ekiyitibwa ‘Obujulirwa bwa Yesu.’ Awulira eddoboozi eddene emabega we, n’akyuka okulaba ani ayogera, era bwe atyo akiikirira Abadiventisiti b’Olunaku olw’Omusanvu ku nkomerero y’ensi abawulira eddoboozi emabega waabwe nga libagamba nti, ‘Eno y’enzira, mutambuliremu.’

All the lines of prophecy parallel each other at the end of the world.

Ennyiriri zonna ez'obunnabbi zifanagana ku nkomerero y'ensi.

> “In the Revelation all the books of the Bible meet and end.” Acts of the Apostles, 585.

> "Mu Okubikkulirwa ebitabo byonna bya Baibuli bisisinkana era wano we bimalira." Ebikolwa by’Abatume, 585.

Any prophet that hears a voice behind them, aligns with John in the illustration of God’s people at the end of the world. John heard a voice behind him that gave him instructions. Isaiah also heard a voice of instruction.

Buli nnabbi awulira eddoboozi okuva emabega we, akkiriziganya ne Yokaana mu ngeri gy’alaga abantu ba Katonda mu nkomerero y’ensi. Yokaana yawulira eddoboozi okuva emabega we eryamuwa ebiragiro. Isaaya naye yawulira eddoboozi ery’okulagira.

> And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him.

> Kale Mukama alindirira, alyoke abakolere ekisa; era aligulumizibwa, alyoke abasaasire: kubanga Mukama ye Katonda ow’obwenkanya: balina omukisa abo bonna abamulindirira.

> For the people shall dwell in Zion at Jerusalem: thou shalt weep no more: he will be very gracious unto thee at the voice of thy cry; when he shall hear it, he will answer thee. And though the Lord give you the bread of adversity, and the water of affliction, yet shall not thy teachers be removed into a corner any more, but thine eyes shall see thy teachers: And thine ears shall hear a word behind thee, saying, This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left. Isaiah 30:18–21.

> Kubanga abantu balibeera mu Sayuuni e Yerusaalemi; tolikyaddayo kukaaba; alikusaasira nnyo ku ddoboozi ly’okukaaba kwo; bw’alikuwulira, alikuddamu. Era newankubadde Mukama alibawa emmere ey’obuyinike n’amazzi ag’okubonaabona, abayigiriza bo tebalikwekebwa nate, naye amaaso go galiraba abayigiriza bo; Era amatu go gijja kuwulira ekigambo okuva emabega wo nga kigamba nti, Kino kye kkubo, mutambuliremu; bwe munaakyukira ku ddyo oba ku kkono. Isaaya 30:18-21.

God’s remnant people hear a voice behind them identifying which way they should walk. They then need to decide if they will listen or not listen. The people represented by John and Isaiah are people at the end of the world who wait for the Lord while He tarries, and Isaiah informs us he tarries because He is a God of judgment. From the beginning of Millerite history in 1798 until the close of probation for Adventism at the Sunday law, God is accomplishing the judgment in the heavenly sanctuary. The promise is that those who wait for the Lord during the judgment period will be blessed.

Abantu ba Katonda abasigaddewo bawulira eddoboozi eriba ennyuma yaabwe libalagira kkubo lye balina okutambulamu. Oluvannyuma balina okusalawo oba banaagondera oba tebaanaagondera. Abantu abakiikiriddwa Yokaana ne Isaaya be bantu ku nkomerero y’ensi abalindirira Mukama nga atwala ebbanga, era Isaaya atutegeeza nti atwala ebbanga kubanga ye Katonda ow’okulamula. Okuva ku ntandikwa y’ebyafaayo by’Abamillerite mu 1798 okutuusa ku kuggalawo kw’omusaasizo eri Abadiventisti ku tteeka lya Sande, Katonda abadde alamula mu Ewatukuvu ery’omu ggulu. Obweyamo bwe buno: abo abalindirira Mukama mu kiseera ky’okulamula baliba balina omukisa.

God’s people who are blessed for waiting, are represented by the virgins who wait for the Bridegroom in the parable of the ten virgins. All ten fell asleep, and then at midnight a crisis arrives that separates the sleeping virgins into two classes. One class had heard a voice behind them and turned to see the voice which instructed them as to which way to proceed, and the other class refused to turn around and hear the voice—in spite of the fact that the message that runs throughout the book of Revelation is, “He that hath an ear, let him hear what the Spirit saith unto the churches.”

Abantu ba Katonda abalina omukisa olw’okulindirira, bakiikirirwa abawala abalindirira Omuko mu lugero lw’abawala ekkumi. Bonna ekkumi ne basinzira, era mu ttumbi ly’ekiro ne wabaawo ekizibu ekinene ekyatuuka ne kiyawula abawala abasinzize mu bibiina bibiri. Ekitundu ekimu kyawulira eddoboozi eriri emabega gaabwe ne bakyuka okulaba eddoboozi eryabalagira ekkubo gye balina okuyitamu, ate ekitundu ekirala ne bagaana okukyuka era okuwulira eddoboozi—newankubadde nga obubaka obuyita mu kitabo kyonna ky’Okubikkulirwa bwe buno nti, ‘Alina okutu awulirize Omwoyo ky’agamba eri amakanisa.’

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> Olugero lw’abawala ab’obugole kkumi oluli mu Matayo 25 era lulaga ebyo bye bayitamu abantu ba Abadiventisti. The Great Controversy, 393.

John represents the Adventist people who turn to the past in order to understand the future. When they “hear a word behind” them as John did, the word also includes the instruction given in Isaiah’s testimony of this identical event. Isaiah’s instruction was, “this is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left.” The wise virgins in Daniel twelve understand the increase of knowledge at the end of the world, because they had “run to and fro” in the word to understand the life-giving knowledge that was unsealed.

Yokaana akiikirira abantu Abadiventisiti abeetunulira eby’edda okusobola okutegeera eby’omumaaso. Bwe bawulira ‘ekigambo okuva emabega waabwe’ nga Yokaana bwe yakiwulira, ekigambo ekyo kirimu era n’obulagirizi obwaweebwa mu bujulizi bwa Isaaya obw’ekintu kyennyini kino. Obulagirizi bwa Isaaya bwali nti, ‘Kino kye kkubo, mutambuliremu; bwe munaakyuka ku mukono ogwa ddyo, ne bwe munaakyuka ku mukono ogwa kkono.’ Abawala ab’amagezi mu Danyeri 12 bategeera okwongera kw’obumanyi ku nkomerero y’ensi, kubanga baali ‘badduka wano ne wali’ mu kigambo okutegeera obumanyi obuwa obulamu obwaliggulwawo.

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Daniel 12:4.

> Naye ggwe, Daniyeri, ssa ebigambo bino mu kyama, era osse omukono ku kitabo okutuusa ku kiseera eky’enkomerero: abangi banaayita-yita, n’okumanya kunaayongera. Daniyeri 12:4.

The prophets we are considering represent Seventh-day Adventists in the history where judgment comes to a conclusion and probation closes. Those represented as the wise virgins hear a voice behind them saying this is the way to walk and He promises to guide them on the path when they turn to the left or the right. “Running to and fro” as the wise virgins do when the book is unsealed is a symbol for Bible study. Nature informs us that in order to run, you first must learn to walk and Isaiah’s testimony says that if you listen to the voice behind you, he will guide you in the study of His Word whether you turn to the Old Testament (left) or the New Testament (right). Open the Bible and He will guide you by His voice. But for Seventh-day Adventists at the end of the world it also means He will guide you when you open the Bible (left) and when you open the Spirit of Prophecy (right).

Abannabbi be tuli ku bo kati balaga Abadiventisiti b’Olunaku olw’omusanvu mu byafaayo, awo omusango lwe gutuukira ku nkomerero era n’ekiseera eky’okugezesebwa ne kiggalibwa. Abo abalagirwa ng’abawala ab’amagezi bawulira eddoboozi okuva emabega libagamba nti, ‘Lino ge kkubo, mutambuliramu,’ era abasubiza okubakulembera mu kkubo bwe banaakyukira ku kkono oba ku ddyo. “Okuyita-yita” nga bwe bakola abawala ab’amagezi ekitabo bwe kisumululibwa, kiba akafaananyi k’okunoonyereza mu Bayibuli. Obutonde bututegeeza nti okuba osobola okudduka, osookera ddala oyiga okutambula; era obujulirwa bwa Isaaya bugamba nti bw’owulira eddoboozi eriva emabega yo, alikukulembera mu kunoonyereza mu Kigambo kye, waba nga okwese ku Endagaano Enkadde (ku kkono) oba ku Endagaano Empya (ku ddyo). Bikkula Bayibuli, era alikulagiriza n’eddoboozi lye. Naye eri Abadiventisiti b’Olunaku olw’omusanvu ku nkomerero y’ensi, kitegeeza era nti alikukulembera bw’ogulawo Bayibuli (ku kkono) ne bw’ogulawo Ebiwandiiko by’Omwoyo gw’Obunnabbi (ku ddyo).

The way to walk is even more specific when Jeremiah’s testimony is added.

Ekkubo ly’okutambuliramu lirambulukuse okusingawo bwe gattiddwaako obujulizi bwa Yeremiya.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken.

> Bw’atyo bw’ayogera Mukama, Muyimirire mu makubo, mulabe, era mubuuzewo amakubo ag’edda, ekkubo erirungi we liri, mugendemu; era munaasanga okuwummula emyoyo gyammwe. Naye ne bagamba nti, Tetugenda kutambuliramu. Era nateeka abeebirinda ku mmwe, nga njogera nti, Muwulirize eddoboozi ly’ekkondeere. Naye ne bagamba nti, Tetugenda kuwuliriza.

> Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.

> Noolwekyo muwulire, mmwe amawanga, era mutegeere, ggwe ekkuŋŋaaniro, ekiri wakati mu bo. Wulira, ggwe nsi: laba, nzija kuleetera abantu bano obubi, era n’ekibala ky’ebirowoozo byabwe, kubanga tebaawuliriza bigambo byange, wadde etteeka lyange, wabula bagaanye. Yeremiya 6:16-19.

There are two classes of worshippers in the passage. One group considers all the “ways” and chooses the “old paths” to walk in. They were capable of selecting the “good way” from all the other possible “ways,” because they are those who listened to the voice behind them, and that voice informed them, “this is the way, walk ye in it.” John represents those that hear the voice from behind, a voice from the “old paths.”

Waliwo ebika bibiri by’abasinzizi mu kitundu kino. Ekibinja kimu kyalowooza ku "emikubo" gyonna ne kironda "emikubo egy’edda" gye batambuliramu. Baalina obusobozi okulondamu "ekkubo erirungi" okuva mu "emikubo" emirala gyonna egyayinza okubaawo, kubanga be abaawulira eddoboozi eriva emabega wabwe, era eryo ddoboozi lyabategeeza nti, "lino lye kkubo, mutambuliramu." John akiikirira abo abawulira eddoboozi eriva emabega, eddoboozi okuva mu "emikubo egy’edda."

> “‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ Jeremiah 6:16.

> 'Bw'atyo bw'ayogera Mukama nti, Muyimirire mu makubo, mulabe, era mubuuze ku njira ez'edda, enjira ennungi eri wa, mutambuliramu.' Yeremiya 6:16.

> “Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.

> Waleme okubaawo n’omu agezaako okusimbulula emisingi egy’okukkiriza kwaffe—emisingi egyateekebwawo ku ntandikwa y’omulimu gwaffe mu kusoma ekigambo nga tusaba era mu kubikkulirwa. Ku misingi gino kwe tumaze emyaka amakumi ataano nga tuzimba. Abantu bayinza okulowooza nti bazudde ekkubo empya era nti basobola okuteeka omusingi omugumu okusinga ogwateekebwawo. Naye kino kulimba kunene. Kubanga tewali muntu ayinza okuteeka omusingi omulala okuggyako ogwateekebwawo.

> “In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.

> Mu biseera ebyayita, abantu bangi baatandikawo okuzimba okukkiriza okupya, era ne bateekawo emisingi emipya. Naye ekizimbe kyabwe kyayimiridde okumala bbanga ki? Kyagwa mangu, kubanga tekyali kizimbiddwa ku lwazi.

> “Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.

> Abayigirizwa abaasooka tebaateekwa kusisinkana enjogera z’abantu? Tebaateekwa kuwulira endowooza enkyamu, era nga bamaze okukola byonna ne bayimirira obunywevu, nga bagamba nti: 'Tewali muntu asobola kuteeka omusingi omulala okuggyako oguteekeddwa'? 1 Abakkolinso 3:11.

> “So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.

> "Noolwekyo tusaanidde okunyweza entandikwa y'obwesige bwaffe okutuusa ku nkomerero. Ebigambo eby'amaanyi bisindikiddwa Katonda ne Kristo eri abantu bano, nga bibaggya mu nsi, ensonga ku nsonga, ne bibaleeta mu musana omweyolefu gw'amazima agaliwo kakati. N'eminwa egikosebwa omuliro omutukuvu, abaddu ba Katonda balangiridde obubaka. Ebigambo ebiva eri Katonda bisimikizza obutuufu bw'amazima agalangiriddwa." Testimonies, Voliyumu 8, 296, 297.

But there is another group in Jeremiah’s line and that “congregation” as he identifies them, have built a house representing a new faith, and that house falls because it was not built upon the rock. That house is the Seventh-day Adventist church, or as John identifies the very same church—the synagogue of Satan.

Naye waliwo ekibiina ekirala mu mboozi ya Yeremiya, era “ekkuŋŋaaniro” nga bw’abayita, bazimbye ennyumba eriikirira okukkiriza okuggya, era ennyumba eyo egwa kubanga teyazimbibwa ku lwazi. Ennyumba eyo ye Ekkanisa ya Abadiventisti ab’Olunaku Olomusanvu, oba nga Yokaana bw’akyita ekkanisa eyo yennyini - ekkuŋŋaaniro lya Sitaani.

To refuse to hear is to reject, his “words” and his “law.” Due to their rebellion against returning and walking in the old paths and also their refusal to hear the trumpet message of the watchman, God is going to bring evil upon the people Jeremiah identifies as a “evil congregation.” How God deals with the Seventh-day Adventist church of Laodicea is a subject of Bible prophecy. The prophet Hosea contributes to the characteristics of the “evil congregation” when he speaks about why they are rejected.

Okugaana okuwulira kwe kugaana ‘ebigambo bye’ ne ‘etteeka lye’. Olw’okujeemera kwabwe okuddayo n’okutambulira mu makubo ag’edda era n’okugaana okuwulira obubaka bw’ekkondeere bw’omulindirizi, Katonda anaaleeta akabi ku bantu Yeremiya abalambulula nga ‘ekkuŋŋaaniro eky’ekibi’. Ebikwata ku ngeri Katonda gy’akwataamu ekkanisa ya Abaadiventisi ab’Olunaku olw’Omusanvu e Lawodikiya birambikiddwa mu bubaka bw’obunnabbi bwa Bayibuli. Nnabbi Oseya ayongera ku biranga ‘ekkuŋŋaaniro eky’ekibi’ bw’ayogera ku nsonga lwaki bagaaniddwa.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

> Abantu bange bazikirira olw’obutamanya; kubanga ggwe ogaanye okumanya, nange njja kukugaana, oleme okuba kabona eri nze; kubanga werabidde ekiragiro kya Katonda wo, nange njja kweerabira abaana bo. Hoseya 4:6.

They are rejected for lacking knowledge, which represents a message that is unsealed at the time of the end. God is ending here His covenant relationship with His people in the passage, for He directly calls them, “My people!” Because they rejected Christ, and have forgotten His law they will be no priest for God. When God’s people enter into covenant with God, He makes them priests and kings. When God entered into covenant with ancient Israel he stated through Moses:

Bagaanyiziddwa olw’okubulwa obumanyi, ekyo kiraga obubaka obuggulwawo mu biro eby’enkomerero. Katonda wano amaliriza omukago gwe ne bantu be mu kyawandiikibwa kino, kubanga abagamba mu butereevu nti, “Abantu bange!” Kubanga baagaanye Kristo, era ne beerabira etteeka lye, tebaliba bakabona ba Katonda. Abantu ba Katonda bwe bayingira mu mukago ne Katonda, abafuula bakabona era bakabaka. Katonda bwe yayingira mu mukago ne Isirayiri ey’edda, yayogera ng’ayita mu Musa nti:

> Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel. Exodus 19:5, 6.

> Kale nno, bwe munaagondera eddoboozi lyange ddala, ne mukuuma endagaano yange, munaabanga eby’obugagga ebyange eby’enjawulo mu mawanga gonna; kubanga ensi yonna yange; era munaabanga gye ndi obwakabaka bw’abasaseredooti, n’eggwanga ettukuvu. Ebyo bye bigambo by’olina okwogera eri abaana ba Isirayiri. Okuva 19:5, 6.

When God entered into covenant with the Christian church he stated through Peter:

Katonda bwe yakola endagaano n'ekkanisa ey'ObuKristo, yategeeza okuyita mu Peetero:

> But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:9, 10.

> Naye mmwe muli ekika ekironde, obwakabona obwa kabaka, eggwanga ettukuvu, abantu be yeegulidde; mulyoke mulangirize ettendo lya oyo eyabayita okuva mu kizikiza okubayingiza mu musana gwe ogw’ekitalo: mmwe abaali edda temwali bantu, naye kaakano muli abantu ba Katonda; abaali temulabibwa kisa, naye kaakano mulabiddwa kisa. 1 Peetero 2:9-10.

Peter in these verses addresses the transition from ancient Israel as God’s chosen covenant people unto the Christian church, when he states that “in times past were not a people, but now are the people of God.” When the Jews divorced themselves from God, the Lord entered into covenant with the Christian church. Both were considered as nations of priests while they were married to the Lord.

Peetero mu byawandiikibwa bino ayogera ku nkyukakyuka okuva ku Isirayiri ey’edda ng’abantu ba Katonda abalondeddwa mu ndagaano okutuuka ku Ekkanisa ey’Abakristaayo, ng’agamba nti, ‘mwe edda temwali bantu, naye kaakano muli abantu ba Katonda.’ Abayudaaya bwe beeyawukanya ne Katonda, Mukama n’ayingira mu ndagaano ne Ekkanisa ey’Abakristaayo. Bombi baatwalibwa ng’amawanga ga bakabona mu kiseera nga bakyalina obufumbo ne Mukama.

To be rejected as a priest indicates that you once were a covenant people. Seventh-day Adventists entered into covenant with the Lord at the beginning of Adventist history. The church in the wilderness came out of the Reformation but rejected the Millerite message, and thus divorced themselves from God during the history of the first and second angels’ messages. The final separation was the arrival of the second angel and the pronouncement was that they were no longer a daughter of Christ, but had become a daughter of Babylon. Immediately after, during the Midnight Cry, God called His new bride to the covenant marriage.

Okugaanibwa mu bukabona kulaga nti edda mwali bantu b’omukago. Abadiventisiti ab’Olunaku olw’Omusanvu baakola omukago ne Mukama ku ntandikwa y’ebyafaayo by’Abadiventisiti. Ekkanisa eyali mu ddungu yava mu Enkyukakyuka y’Ekkanisa naye yagaanira obubaka bwa Millerite, ne bityo ne bawukana ne Katonda mu mulembe gw’ebyafaayo eby’obubaka bw’omalayika ow’olubereberye n’ow’okubiri. Okwawukana okwasembayo kwali okutuuka kw’omalayika ow’okubiri, era ne walangirirwa nti tekyali muwala wa Kristo, wabula kyafuuka muwala wa Babulooni. Amangu ddala oluvannyuma, mu ddoboozi erya mu makkati g’ekiro, Katonda yayita omugole we omuggya mu bufumbo bw’endagaano.

The two tables that were the symbol of the covenant for ancient Israel were the two tables of the Ten Commandments, and the two tables for spiritual modern Israel are the two tables of Habakkuk as represented by the 1843 and 1850 charts. The covenant people that inspiration has identified repeatedly as Laodicea rejected the old paths, refused to listen to the voice behind them, and they therefore repeat the ending history of ancient Israel as they are spewed out of the mouth of the Lord. Why does this happen to those He calls, “My people?”

Ebibao ebiri ebyali akabonero k’endagaano eri Isirayiri ey’edda byali ebibao ebiri by’Amateeka Ekkumi; ate ebibao ebiri eby’Isirayiri ey’omwoyo ey’omu biro bya leero bye ebya Abakkuki nga bikiikiriddwa mu bipande bya 1843 ne 1850. Abantu b’endagaano, ab’okusikirizibwa okuva eri Katonda kwabalambululako emirundi mingi ng’abayitibwa Laodikiya, baagaana amakubo ag’edda, ne bagaana okuwulira eddoboozi eriri emabega gaabwe; era ne bazzaamu ebyafaayo eby’enkomerero bya Isirayiri ey’edda, nga basuulibwa mu kamwa ka Mukama. Lwaki kino kibatuukako abo b’ayita, 'Abantu bange'?

The parable of the ten virgins, which illustrates the experience of Adventism is twice fulfilled, once at the beginning and then at the ending of Adventism. Sister White teaches that the parable has been and will be fulfilled to the very letter, and also that the parable is always to be understood as present truth, just as is the third angel.

Olugero lw’abawala ekkumi, olulaga obumanyirivu bwa Adiventisimu, lutuukirizibwa emirundi ebiri, omulundi gumu ku ntandikwa, ate oluvannyuma ku nkomerero ya Adiventisimu. Mukyala White ayigiriza nti olugero luno lwatuukirizibwa era lujja okutuukirizibwa buli nnukuta, era nti olugero luno bulijjo lulina okutegeerwa nga mazima ag’omu kiseera, nga bwe kiri ku bubaka bw’Omumalaika ow’okusatu.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> Emirundi mingi njjukizibwako engéro ey’abawala ekkumi, nga bataano ku bo baali ab’amagezi, ate bataano baali abasirusiru. Engéro eno emaze okutuukirizibwa era ejja n’okutuukirizibwa ddala ng’ebigambo byayo bwe biri, kubanga erina okukozesebwa okw’enjawulo mu kiseera kino; era, ng’obubaka bwa malaika ow’okusatu, emaze okutuukirizibwa era ejja kwongera okuba amazima ag’ekiseera okutuusa ku nkomerero y’ekiseera. Review and Herald, Agusito 19, 1890.

Millerite Adventism fulfilled the waiting of the parable between their failed prediction of 1843 and the correct prediction of October 22, 1844. The prophetic details of this history are many and important, but I simply wish to identify that the parable of the ten virgins is directly connected to the third angel as Sister White just stated.

ObuAdiventisiti bwa ba Millerite baatuukiriza okulindirira okw’omu lugero wakati w’okutegeeza kwabwe okwaalemwa kw’omwaka 1843 n’okutegeeza okutufu kw’olunaku lwa 22 Octoba 1844. Ebijjuvu eby’obunnabbi eby’omu byafaayo buno bingi era bikulu, naye njagala kyokka kulaga nti olugero lw’abawala ekkumi lukwatagana butereevu ne malayika ow’okusatu nga Mwannyinaffe White bwe yaakagamba.

From 1798 until October 22, 1844, the message of the first angel announced the opening of the judgment. Just before the judgment began the Midnight Cry of the parable of the ten virgins was fulfilled. Therefore, when the third angel announces the close of judgment, the announcement of the Midnight Cry will once again be repeated.

Okuva mu 1798 okutuuka ku Okitobba 22, 1844, obubaka bw’omuŋŋangelu asooka bwalangirira okutandika okusala omusango. Nga katono okusala omusango kutandika, okukaaba okw’omu ttumbi okw’olugero lw’abawala ekkumi kwatuukirizibwa. Noolwekyo, bwe omuŋŋangelu ow’okusatu anaalangirira okuggalawo omusango, okulangirira kw’okukaaba okw’omu ttumbi kujja okuddamu.

The recognition that the Protestant churches had rejected God’s message, thus becoming the daughters of Babylon, was the arrival of the second angel’s message and the beginning of the tarrying time in the parable that was being “fulfilled to the very letter.” The Lord did not return in 1843, He tarried to test and bless the virgins. The announcement of the second angel identifying the Protestant churches as daughters of Babylon was a call for those still in those fallen churches to come out and stand with the Millerites and their understanding of the prophecies. At the Exeter camp meeting Samuel Snow provided the evidence necessary to confirm the Lord’s coming on October 22, 1844, and the message of the Midnight Cry swept across the land like a tidal wave. Then the third angel arrived at the Great Disappointment of October 22, 1844.

Okutegeera nti amakanisa g’Abaprotesitanti gaagaana obubaka bwa Katonda ne gafuuka bawala ba Babulooni, kyali okutuuka kw’obubaka bw’omumalaika ow’okubiri era ne kutandika ebbanga ery’okulindirira mu lufaananizo olwali “lutuukirizibwa ku buli nnyukuta.” Omukama teyakomawo mu 1843; yalinda okukema n’okuwa omukisa abawala abatannafumbirwa. Okulangirirwa kw’omumalaika ow’okubiri okulaga nti amakanisa g’Abaprotesitanti gali bawala ba Babulooni, kwali okuyita abo abaali bakyali mu amakanisa ago agagudde okubavaamu ne bayimirira wamu n’abagoberezi ba Miller n’entegeera yaabwe ku bunnabbi. Mu nkung’ana y’omu lusiisira e Exeter, Samuel Snow yawa obukakafu obw’etaagisa okukakasa okujja kw’Omukama nga ku Octoba 22, 1844, era obubaka bw’Okukaaba mu ttumbi ly’ekiro ne busaasaana mu nsi yonna ng’omuyengo omunene ogw’ennyanja. Awo omumalaika ow’okusatu n’atuuka mu kiseera ky’Okusaalirwa Okukulu kya Octoba 22, 1844.

This was a brief summation of a beginning history that I have left out many points, in order to isolate a few points that seem more relevant to what we are addressing.

Kino kyabadde okunyikiza mu bufupi ku byafaayo eby’olutandikwa; era nsazeewo okulekaawo ensonga nnyingi, okusobola okulondawo ensonga ntono ezirabika nga zirisinga okukwatagana n’ensonga gye tuliko.

We will continue these thoughts in the next article.

Tujja okwongera ku birowoozo bino mu kiwandiiko ekiddako.

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