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

Ekitabo kya Yoweeri n’Ekkanisa ya Abadiventisti ab’Olunaku olw’omusanvu eya Laodikiya - Ennamba amakumi abiri mu nnya

Number Twenty-Four

Ennamba Abiri mu Nnya

Author

Jeff Pippenger

Published

January 6, 2026

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We ended our last article touching on the three parallel lines of prophetic testimony represented by chapters eleven through twenty-two in Genesis, the first book of the Old Testament, Matthew the first book of the New Testament and Revelation the last book of both the New Testament and the Bible. The line of Genesis identifies the covenant with Abram, the line of Matthew identifies the covenant with the Christian church, with Peter as the symbol of the beginning and end of modern spiritual Israel. The middle verses of both lines identify the seal of God, with Abram, it was “circumcision,” and with Peter it was his name changing. The center verse of the line in Revelation is chapter seventeen, verse twelve.

Twamaliriza ekiwandiiko kyaffe ekyasembayo nga tukwatako ku mirongo esatu egy’enkanankana egy’obujulizi obw’obunnabbi, nga giyimiririrwa mu essuula kkumi n’emu okutuuka ku kkumi mu bbiri mu Olubereberye, ekitabo ekyasooka mu Endagaano Enkadde, Matayo ekitabo ekyasooka mu Endagaano Empya, ne Okubikkulirwa ekitabo ekyasembayo mu Endagaano Empya era ne mu Bayibuli yonna. Omulongo ogwa Olubereberye gulaga endagaano ne Abram, ate omulongo ogwa Matayo gulaga endagaano n’ekkanisa ey’ObuKristo, Peetero nga kabonero k’entandikwa n’enkomerero y’Isirayiri ey’omwoyo ey’ekiseera kino. Obulunyiriri obw’omu makkati mu mirongo gino gyombi bulaga akasayidizo ka Katonda; eri Abram kyali “okukomolebwa,” ate eri Peetero kyali okukyusibwa kwa linnya lye. Olunyiriri olw’omu makkati mu mulongo ogw’Okubikkulirwa luli mu essuula kkumi n’omusanvu, olunyiriri kkumi na bbiri.

> And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. Revelation 17:12.

> Era amayembe ekkumi ge walaba be bakabaka kkumi abatannafuna obwakabaka okutuusa kati; naye balifuna obuyinza ng’abakabaka okumala essaawa emu wamu n’ekisolo. Okubikkulirwa 17:12.

Genesis and Matthew identify the marriage of Divinity with humanity, and Revelation identifies the marriage of the beast and the dragon at the Sunday law. All three lines point to the Sunday law where one class manifests the mark of the beast and the other the seal of God. The counterfeit of the beast and dragon in verse twelve is the omega mention of Nimrod’s tower in Genesis eleven. There the counterfeit covenant religion met its judgment, and in Revelation seventeen the whore–who is Babylon the great–is judged. Nimrod is the alpha to the Vatican’s omega, and for this reason the papacy is Babylon the great, the omega to Nimrod’s Babel the alpha.

Olubereberye ne Matayo biraga obufumbo bw’Obwakatonda n’Obuntu, ate Okubikkulirwa kulaga obufumbo bw’ensolo n’omusota omukulu ku etteeka lya Sande. Byonna ebisatu bino byolekera ku etteeka lya Sande, awali ekika kimu kiraga akabonero k’ensolo, ate ekirala ekisannyizo kya Katonda. Eky’obuwemu eky’ensolo n’omusota omukulu mu lunyiriri olw’ekkumi n’ebiri kye kwogerwako kwa Omega ku munara gwa Nimiroodi mu Olubereberye essuula kkumi n’emu. Eyo eddini y’endagaano ey’obuwemu yasalirwa omusango, era mu Okubikkulirwa essuula kkumi n’omusanvu omukazi omwenzi—ye Babulooni Omukulu—asalirwa omusango. Nimiroodi ye Alufa, ate Vatikaani ye Omega; era olw’ensonga eno, Obwa Papa bwe Babulooni Omukulu—Omega eri Babeeri ya Nimiroodi, Alufa.

Of note in these three middle verses is that the testimony contained in each middle point of the line is actually three verses.

Ekisaanidde okulabirwamu mu bulunyiriri busatu obw’omu wakati kye kino: obujulizi obusangibwa mu buli lunyiriri mu kitundu eky’omu wakati, mu mazima, buba bulunyiriri busatu.

> This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. Genesis 17:10–12.

> Kino ye ndagaano yange gye munaakuumanga, wakati wange nammwe n’ezzadde lyammwe erijja oluvannyuma lwammwe: buli mwana omusajja ali mu mmwe anakomolebwa. Era munaasalangako ku mubiri ogw’obukaba bwammwe; era ekyo kinaabanga akabonero k’endagaano wakati wange nammwe. Era oyo aliba wa nnaku munaana anakomolebwa mu mmwe, buli mwana omusajja mu mirembe gyammwe, eyazaalibwa mu nnyumba, oba eyaguzibwa n’ensimbi okuva eri omunnaggwanga atali wa zzadde lyammwe. Olubereberye 17:10-12.

> And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:17–19.

> Yesu n’amuddamu n’amugamba nti, Weri mukisa ggwe, Simooni omwana wa Yona; kubanga omubiri n’omusaayi tebyakikubikkulidde, naye Kitange ali mu ggulu. Era nange nkugamba nti, ggwe Petiro, era ku lwazi luno ndizimba ekkanisa yange; n’enzigi z’emagombe tezirigifunza. Era ndikuwanga obusumuluzo bw’obwakabaka obw’eggulu; na kyonna ky’oba osibye wansi ku nsi kinaasibwa mu ggulu; era na kyonna ky’oba osumuludde wansi ku nsi kinaasumululibwa mu ggulu. Matayo 16:17-19.

> And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. Revelation 17:11–13.

> Era ekisolo ekyaliwo, ate tekiriwo, ye y’omunaana, era ava mu basanvu, era agenda mu kuzikirira. Enyanga kkumi ze walaba ze bakabaka kkumi, abatanafuna bwakabaka okutuusa kaakano; naye balifuna obuyinza nga bakabaka essaawa emu wamu n’ekisolo. Abo balina endowooza emu, era baligabira ekisolo obuyinza bwabwe n’amaanyi gaabwe. Okubikkulirwa 17:11-13.

The story of the counterfeit covenant represented by Nimrod’s bricks and mortar, and his counterfeit system of church and state, represented by the tower and the city, typifies the counterfeit system of the image of the beast represented in the omega of Nimrod’s story. Three lines, with three center points of three verses, which all testify to the covenant of life and the covenant of death. The one hundred and forty-four thousand are the true eighth who are of the seven, and the papacy is simply the counterfeit. Nimrod’s class has unity of mind at their marriage, a counterfeit to the one hundred and forty-four thousand, who are unified with the mind of Christ. The counterfeit beast “was, and is not,” is a counterfeit of Christ who was, and is, and is yet to come. In verse eight the full expression of the counterfeit represented by the papacy is expressed.

Olugero lw’endagaano ey’obulimba, ekikiikirirwa amatafali ga Nimuroodi n’obufumba bwe, n’enteekateeka ye ey’obulimba ey’ekkanisa n’obufuzi, ekikiikirirwa omunara n’ekibuga, lufaananyiriza enteekateeka ey’obulimba ey’ekifaananyi ky’ensolo ekikiikirirwa mu omega y’olugero lwa Nimuroodi. Ennyiriri ssatu, n’ebifo eby’omu makkati bisatu eby’ennyiriri ezo ssatu, byonna biwa obujulizi ku ndagaano y’obulamu n’endagaano y’okufa. Emitwalo kkumi n’enna mu nkumi nnya be b’omunaana ow’amazima ab’omu musanvu, ate Papasi ky’obulimba bwokka. Ekibiina kya Nimuroodi kirina obumu mu birowoozo mu bugole bwabwe, nga ky’obulimba eri emitwalo kkumi n’enna mu nkumi nnya, abaggatiddwa mu birowoozo bya Kristo. Ensolo ey’obulimba “yali, era teliiyo,” ky’obulimba kya Kristo eyali, aliwo, era ajja okujja. Mu lunyiriri olw’omunaana, okulaga okwatuukirivu kw’eky’obulimba okukiikirirwa Papasi kulabisibwa.

> The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. Revelation 17:8.

> Ekisolo ky’oolabye kyaliwo, era tekiriwo; era kijja okulinnya okuva mu kinnya ekitazika, ne kigenda mu kuzikirira; n’abo abatuula ku nsi balyewuunya, abo amannya gaabwe tegaawandiikibwa mu kitabo ky’obulamu okuva ku ntandikwa y’ensi, bwe baliraba ekisolo ekyaliwo, nga tekiriwo, kyokka nga kiriwo. Okubikkulirwa 17:8.

Jesus is He who was, and is, and is yet to come, and the papacy, the eighth that is of the seven, is the beast that “was, and is not, and yet is.” The “one hour” that the marriage of the dragon and beast represents the history from the Sunday law, where the one hundred thousand represented by Peter and Abram, ascend to the heaven as an ensign, at the very time the papacy ascends.

Yesu ye Oyo eyali, aliwo, era agenda okujja, ate obwapapa, ow’omunaana ava mu basanvu, ye kinyamaswa ekya "kyali, tekiri, naye kikyaliwo." Esaawa "emu" ey’eragibwa mu bufumbo bw’omusota omukulu n’ekinyamaswa, eraga ebyafaayo okuva ku tteeka lya Ssande, mwe abantu emitwalo kkumi, abaakiikirirwa Peetero ne Abulaamu, bayambukira mu ggulu ng’ekibendera, mu kiseera kye kimu ddala obwapapa bwe bwambuka.

We have been seeking to address the book of Joel from the perspective that Peter at Pentecost identified his Pentecostal message as a fulfillment of Joel. In the three covenant lines of twelve chapters each, the middle three verses of each line address the identical history, and Peter is represented in that history as being with Jesus at Caesarea Philippi, which is Panium, which is where the world is now on the verge of experiencing. At Panium, Peter is also in Jerusalem at the Pentecostal outpouring. The three lines of twelve chapters converge at Panium and Pentecost when the seal of God is impressed upon Christ’s bride and the mark of the beast is impressed upon Satan’s bride. The book of Joel is identifying the wake-up call in the parable of the ten virgins, when the Laodicean Seventh-day Adventist church awakens to the fact that they are lost.

Tubadde tufuuba okwogera ku kitabo kya Yoweeri nga tukikubira ku ndowooza nti Petro ku Pentekooti yategeeza obubaka bwe obwa Pentekooti ng’okutuukirizibwa kw’ebyawandiikibwa bya Yoweeri. Mu minyiriri esatu egy’endagaano, buli gimu nga lirimu essuula kkumi n’ebiri, olunyiriri lusatu olw’omu wakati mu buli gimu luyogera ku byafaayo bimu, era Petro alabirwamu mu byafaayo ebyo ng’ali ne Yesu e Kayisaliya Firipo, ekyitibwa Panium, ekyo kye ensi kati eri kumpi okweyitamu. E Panium, Petro era alabisibwa mu Yerusaalemi mu kuyiiwibwa kwa Mwoyo ku Pentekooti. Eminyiriri esatu egirimu essuula kkumi n’ebiri gikusisinkana e Panium ne ku Pentekooti, nga akabonero ka Katonda kateekebwako ku mugole wa Kristo, ate n’akabonero k’ensolo nate kateekebwako ku mugole wa Sitaani. Ekitabo kya Yoweeri kiraga okuzuukusibwa okuli mu mugero gw’abawala ekkumi, lwe Ekkanisa ya Abadiventisti ab’Olunaku Olw’omusanvu ey’e Lawodikiya ezukukira amazima nti babuziddwa.

The book of Joel is set within the context of four generations.

Ekitabo kya Yoweeri kisangibwa mu mbeera y'emirembe ennya.

> The word of the Lord that came to Joel the son of Pethuel.

> Ekigambo kya Mukama ekyajjira Yoweeri mutabani wa Pethweri.

> Hear this, ye old men, and give ear, all ye inhabitants of the land.

> Muwulirize kino, mmwe abakadde, era mutege amatuli, mmwe abatuuze bonna ab’omu nsi.

> Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation. That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten. Joel 1:1–4.

> Kino kyabaddeko mu nnaku zammwe, oba newankubadde mu nnaku za bajjajjammwe? Mubigambe abaana bammwe, n’abaana bammwe babigambe abaana baabwe, n’abaana baabwe ekika ekirala. Ekika ky’enzige eky’okubiri kyalyawo ebyalekerwa ekika ky’enzige ekyasooka; n’ekika ky’enzige eky’okusatu kyalyawo ebyalekerwa ekika ky’enzige eky’okubiri; n’ekika ky’enzige eky’okuna kyalyawo ebyalekerwa ekika ky’enzige eky’okusatu. Yoweeri 1:1-4.

The “old men” are the leaders of the Laodicean Seventh-day Adventist church during the sealing time of the one hundred and forty-four thousand, and the sealing is accomplished during the outpouring of the Holy Spirit. The “old men” are represented by Ezekiel as “the ancient men.”

“Abasajja abakadde” be bakulembeze b’Ekkanisa y’Abadiventisi b’Olunaku Olw’omusanvu eya Lawodikiya mu kiseera ky’okuteekebwaako akabonero kw’emitwalo kkumi n’enna n’enkumi nnya, era okuteekebwaako akabonero kutuukirizibwa mu kiseera ky’okufukibwako kw’Omwoyo Omutukuvu. “Abasajja abakadde” bakiikirirwa Ezeekyeri ng’ “abasajja ab’edda ennyo.”

> Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. Ezekiel 8:12.

> Awo n’aŋŋamba nti, Mwana w’omuntu, olabye kye bakola abakadde b’ennyumba ya Isirayiri mu kizikiza, buli muntu mu bisenge by’ebifaananyi bye? Kubanga bagamba nti, Mukama tatulaba; Mukama alekedde ensi. Ezekyeri 8:12.

Inspiration is clear that the sealing of Ezekiel chapter nine is the same sealing as chapter seven of Revelation. It is also clear that the “ancient men” of chapter eight’s four escalating abominations, are represented by the number 25. Twenty-five “ancient men” who were to be the guardians of God’s flock, are the men bowing to the sun. They are the first to be judged. In context of the sanctuary that they turn away from, they represent two courses of twelve priests and the high priest. At the Sunday law, they bow to the sun and accept the mark of the beast, pledging their agreement with the dragon, the beast and the false prophet. The 25 were typified by the 250 in the rebellion of Korah, Dathan and Abiram, who represent the threefold union that the 250 men offering incense join. The three ring leaders of apostasy died when the earth opened its mouth and swallowed them up.

Ebyawandiikibwa ebyasikirizibwa biraga bwereere nti okuteekebwako akabonero okw’omu Ezeekyeri essuula mwenda kwe kwo ddala okuteekebwako akabonero okw’omu Okubikkulirwa essuula musanvu. Era kirabika bulungi nti “abasajja abakadde” abeerawo mu bikolwa ennya eby’ensonyi ebyeyongerayongera mu ssuula munaana, bayimirizibwa omuwendo 25. Abasajja abakadde 25, abaalina okuba abakuumi b’ekisibo kya Katonda, be basajja abafukamira enjuba. Be b’asooka okusalirwa omusango. Mu nsonga z’Ewatukuvu gye bavuddeko, bakiikirira emitongole ebbiri egy’abasaseredooti kkumi na babiri, wamu n’Omusaseredooti Omukulu. Mu kiseera ky’etteeka lya Ssande, bafukamira enjuba ne bakkiriza akabonero k’ensolo, nga basuubiza okukkiriziganya kwabwe n’omusota, n’ensolo n’ennabbi ow’obulimba. Abo 25 baakifananyizibwa abo 250 mu kujeema kwa Koola, Datani ne Abiraamu, abaakiikirira omukago ogw’obutundu busatu ogwegattibwako abasajja bikumi bibiri mu ataano abawaayo obubaane. Abakulembeze basatu b’obujeemu baafa ettaka bwe lyaggulawo akamwa ne libamira.

> And Moses said, Hereby ye shall know that the Lord hath sent me to do all these works; for I have not done them of mine own mind. If these men die the common death of all men, or if they be visited after the visitation of all men; then the Lord hath not sent me. But if the Lord make a new thing, and the earth open her mouth, and swallow them up, with all that appertain unto them, and they go down quick into the pit; then ye shall understand that these men have provoked the Lord.

> Awo Musa n’agamba nti, Kino kye mujja okumanya nti Mukama yantumye okukola ebikolwa bino byonna; kubanga sibikoze ku bwange. Oba bano bwe bafa okufa okwabulijjo abantu bonna bwe bafa, oba nga balabirwako ng’abantu bonna bwe balabirwako, kale Mukama te yantumye. Naye Mukama bw’anaakola ekintu ekipya, n’ensi n’egula akamwa kaayo, n’ebamira wamu n’ebyabwe byonna, ne bakkira nga balamu mu Kuzimu; kale mujja okumanya nti bano basunguwazizza Mukama.

> And it came to pass, as he had made an end of speaking all these words, that the ground clave asunder that was under them: And the earth opened her mouth, and swallowed them up, and their houses, and all the men that appertained unto Korah, and all their goods. They, and all that appertained to them, went down alive into the pit, and the earth closed upon them: and they perished from among the congregation.

> Era ne kiba nti bwe yamala okwogera ebigambo bino byonna, ettaka eryali wansi waabwe ne lyasematuka; n’ensi n’eggula akamwa kaayo, ne emira bo, n’ennyumba zaabwe, n’abasajja bonna abaali ku ludda lwa Kola, n’ebintu byabwe byonna. Bo, n’ebyo byonna ebyali ku bo, ne baserengeta mu kinnya nga bakyali balamu, n’ensi ne ebaggalirako; ne bazikirira okuva wakati mu kibiina.

> And all Israel that were round about them fled at the cry of them: for they said, Lest the earth swallow us up also. And there came out a fire from the Lord, and consumed the two hundred and fifty men that offered incense. Numbers 16:28–35.

> Era Abayisirayiri bonna abaali babetoolodde ne badduka nga bawulidde okukaaba kwabwe; kubanga baagamba nti, ‘Oboolyawo n’ensi etutamye naffe.’ Awo omuliro ne guva eri Mukama, ne gulyawo abasajja bikumi bibiri mu ataano abaawaayo obubaane. Okubala 16:28-35.

The rebellion of 1888 was typified by the rebellion of Korah, Dahan, Abiram and the 250 men who offered incense. The 250 men had formed an alliance with a threefold confederacy that arrives at the Sunday law when the United States, the earth beast opens its mouth and speaks as a dragon. At that point, the latter rain is poured out without measure, just as the 250 men that offered incense were destroyed by fire coming down from heaven. The 250 men represent a false religious system who are destroyed during the outpouring of the latter rain at the Sunday law. The earth opening up on Korah and his cohorts, is the earthquake of Revelation eleven, that identifies the United States opening its mouth and speaking as a dragon. When the fire came down out of heaven on the 250, it typified the fire of Elijah at Mount Carmel, when those false prophets were slain. Elijah’s fire at Mount Carmel aligns with the Sunday law, so the fire upon the 250 men is the Sunday law fire of the latter rain.

Okujeemera kwa 1888 kwalabirwamu mu kujeemera kwa Korah, Dahan, Abiram n’abasajja 250 abaawaayo obubaane. Abasajja 250 baali bakoze omukago n’omukago ogw’emirundi esatu ogutuuka ku tteeka erya Ssande, nga United States, ensolo eyava mu nsi, ebikkula akamwa n’eyogera ng’eddiragoni. Mu kiseera ekyo, enkuba ey’enkomerero etonsesezebwa awatali kipimo, nga bwe baazikirizibwa abasajja 250 abaawaayo obubaane omuliro bwe gwava mu ggulu ne gugwa ku bo. Abasajja 250 bakiikirira entekateeka y’eddiini ey’obulimba, abazikirizibwa mu kutonsesezebwa kw’enkuba ey’enkomerero ku tteeka erya Ssande. Ensi bwe yassaamuka ne egwira Korah n’abanne, kye kikankano ky’ensi eky’Okubikkulirwa essuula 11, ekiraga nti United States ebikkula akamwa n’eyogera ng’eddiragoni. Omuliro bwe wagwa okuva mu ggulu ku ba 250, gwakifaananyiza omuliro gwa Eriya ku Lusozi Kalemeri, we baattibwa bannabbi abo ab’obulimba. Omuliro gwa Eriya ku Lusozi Kalemeri gukwatagana ne tteeka erya Ssande, bw’atyo omuliro ogw’agwa ku ba 250 gwe omuliro gw’etteeka erya Ssande ogw’enkuba ey’enkomerero.

The passage in Numbers dealing with Korah’s rebellion, is prophetically aligned with the rebellion against the message of the Promised Land, as presented by Joshua and Caleb. That rebellion represents the biblical “day of provocation.” The passage of Korah’s rebellion says, “ye shall understand that these men have provoked the Lord.”

Ekyawandiikibwa mu kitabo ky’Okubala ekikwata ku bujeemu bwa Kola, kikwatagana mu ngeri ey’obunnabbi n’obujeemu okuwakanya obubaka bw’ensi eyasuubizibwa, nga Yoswa ne Kalebu bwe baaluleeta. Obujeemu obwo bukiikirira "olunaku olw’okukwasa Mukama obusungu" mu Bayibuli. Ekyawandiikibwa eky’obujeemu bwa Kola kigamba nti, "munaategeera nti abasajja bano bakoze Mukama asunguuke."

It is the wise who understand, and the wise are to understand that the history of Korah’s rebellion, is to be laid upon the rebellion against Joshua’s message of the Promised Land. That rebellion took place at Kadesh, and both Kadesh and Korah’s rebellion are the rebellion of Seventh-day Adventism at the Sunday law. Korah and the 250 men who offered incense, typified the 25 men bowing to the sun in Ezekiel 8. The ancient men in Ezekiel eight represent the fourth of four escalating abominations, that are accomplished in Jerusalem, the symbol of God’s church.

B’amagezi be bategeera, era b’amagezi bateekwa okutegeera nti ebyafaayo eby’obujeemu bwa Koola biringiisibwa ku bujeemu obw’okugaana obubaka bwa Yoswa obw’ensi eyasuubizibwa. Obujeemu obwo bwabaawo e Kadesi, era e Kadesi n’obujeemu bwa Koola byombi bwe bujeemu bwa Abadiventisti b’Olunaku olw’omusanvu ku tteeka lya Ssande. Koola n’abasajja 250 abaawaayo obubaane baalanga mu kifaananyi abasajja 25 abaali bafukamira enjuba mu Ezekyeri 8. Abasajja abakadde mu Ezekyeri 8 bakiikirira ekibi eky’okunyansa eky’okuna mu bibi ebina ebyeyongera okuba bikambwe, ebikolebwa mu Yerusaalemi, ekifananyi ky’ekkanisa ya Katonda.

The first abomination is the image of jealousy, the second is hidden chambers, the third is weeping for Tammuz and then the 25 men bow down to the sun. Then chapter nine identifies those who are sighing and crying for the abominations, represented in chapter eight. Those that sigh and cry are sealed by the angel that ascends from the east. An angel is a messenger, and represents a message.

Ekintu eky’ennyinyizibwa ekisooka kye kifaananyi eky’obuggya, ekya bbiri bye bisenge ebyekyama, ekya ssatu kwe kukaabirira Tamuzi, oluvannyuma abasajja amakumi abiri mu ttaano ne bavuunamira enjuba. Awo essuula ey’omwenda eraga abo abeesinda era abakaabira eby’ennyinyizibwa ebyalabikibwa mu ssuula ey’omunaana. Abo abeesinda era abakaaba batekebwako akabonero Malayika anyuka ng’ava ebuvanjuba. Malayika ye mubaka, era akiikirira obubaka.

The sealing message from the east, is the message of the east wind, which is the message of Islam. Once the one hundred and forty-four thousand are sealed, the destroying angels begin their work, right where the external line of prophecy teaches that “national apostasy is followed by national ruin.” Before the judgment is accomplished upon those represented by Korah, the rebels are taken outside of Jerusalem. The wicked are removed from Jerusalem, for it is not the righteous that flee Jerusalem.

Obubaka obw'okuteekebwako akabonero obuva ebuvanjuba, bwe bubaka bw'omuyaga ogw'ebuvanjuba, era bwe bubaka bw'Obusiraamu. Bwe banaaba bamaze okuteekebwako akabonero abo 144,000, bamalayika abazikiriza batandika omulimu gwabwe, mu kifo kennyini we olunyiriri lw'obunnabbi olw'ebweru luyigiriza nti "okugwa mu kukkiriza okw'eggwanga kugobererwa okuzikirira kw'eggwanga." Nga tekunnamalirizibwa okusala omusango ku abo abakiikirirwa Kola, abajeemu batwalibwa ebweru wa Yerusaalemi. Ababi baggyibwawo mu Yerusaalemi, kubanga si abatuukirivu be badduka okuva e Yerusaalemi.

> Moreover the spirit lifted me up, and brought me unto the east gate of the Lord’s house, which looketh eastward: and behold at the door of the gate five and twenty men; among whom I saw Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people.

> Ate Omwoyo n’annyimusa n’antwala ku mulyango ogw’ebuvanjuba ogw’ennyumba ya Mukama, ogutunuulira ebuvanjuba; ne laba ku mulyango ogwo abantu amakumi abiri mu bataano; mu bo ne ndaba Yaazaniya mutabani wa Azuli, ne Peratiya mutabani wa Benaya, bakungu b’abantu.

> Then said he unto me, Son of man, these are the men that devise mischief, and give wicked counsel in this city: Which say, It is not near; let us build houses: this city is the caldron, and we be the flesh.

> Awo n’aŋŋamba nti, Omwana w’omuntu, bano be basajja abategeka obubi era abawa amagezi amabi mu kibuga kino; abagamba nti, Si kumpi; tuzimbe ennyumba; kino kibuga ky’ekyungu, naffe tuli ennyama.

> Therefore prophesy against them, prophesy, O son of man. And the Spirit of the Lord fell upon me, and said unto me, Speak; Thus saith the Lord;

> Kale yogera obunnabbi ku bo, yogera obunnabbi, ai mwana w’omuntu. Era Omwoyo gwa Mukama ne gugwa ku nze, n’aŋŋamba nti, Yogera; Bw’ati bw’ayogera Mukama;

> Thus have ye said, O house of Israel: for I know the things that come into your mind, every one of them. Ye have multiplied your slain in this city, and ye have filled the streets thereof with the slain. Therefore thus saith the Lord God; Your slain whom ye have laid in the midst of it, they are the flesh, and this city is the caldron: but I will bring you forth out of the midst of it. Ye have feared the sword; and I will bring a sword upon you, saith the Lord God. And I will bring you out of the midst thereof, and deliver you into the hands of strangers, and will execute judgments among you. Ye shall fall by the sword; I will judge you in the border of Israel; and ye shall know that I am the Lord. This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you.

> Bw’otyo bwe mwogedde, mmwe ennyumba ya Isirayiri; kubanga mmanyi ebiyingira mu mitima gyammwe, buli kimu ku byo. Mweyongedde nnyo abattiddwa bammwe mu kibuga kino, era mujjuze enguudo zaakyo n’abattiddwa. Ky’ensonga lwaki bw’ati bw’ayogera Mukama Katonda: Abattiddwa bammwe be mwateekedde wakati mu kyo, be nnyama, era ekibuga kino kye kyungu; naye ndibaggya mu makkati gaakyo. Mwatya ekitala; era ndibaleetera ekitala ku mmwe, bw’ayogera Mukama Katonda. Era ndibaggya mu makkati gaakyo, mbawaayo mu mikono gy’ab’ennaggwanga, era ndibasalira omusango wakati mu mmwe. Muliggwa ku kitala; ndibasalira omusango ku nsalo ya Isirayiri; era munaamanyenga nti nze Mukama. Ekibuga kino tekiriba kyungu kyammwe, so nammwe temuba nnyama wakati mu kyo; naye ndibasalira omusango ku nsalo ya Isirayiri. Era munaamanyenga nti nze Mukama; kubanga temwatambulira mu biragiro byange, so temwatuukiriza emisango gyange, naye mukoze ng’empisa z’ab’ennaggwanga ababeetoolodde.

> And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Then fell I down upon my face, and cried with a loud voice, and said, Ah Lord God! wilt thou make a full end of the remnant of Israel? Ezekiel 11:1–13.

> Awo bwe nnalagula, Pelatiah mutabani wa Benaiah n’afa. Awo ne ngwa wansi amaaso gange, ne nkaaba n’eddoboozi ddene, ne njogera nti, Ai Mukama Katonda! onoomalawo ddala obusigalira bwa Isirayiri? Ezekyeri 11:1-13.

Jerusalem is purified at the Sunday law, when the wheat is separated from the tares. The men represented by the 25, or Korah’s 250 are taken outside, to the “border” of Jerusalem to die. 25 is the number of priests who served for a week, and when symbolized by the tenfold number of 250, it represents the worldwide church, for ten is a symbol of worldwide. The church militant is defined as the church made up of wheat and tares, and the church triumphant represents the church that is only wheat.

Yerusaalemi etukuzibwa ku etteeka lya Sande, nga ngano ziyawulibwa okuva mu bisagazi. Abasajja abakiikirirwa omuwendo 25, oba 250 ba Kola, batwalibwa ebweru, ku ‘nsalo’ ya Yerusaalemi okufa. 25 gwe muwendo gw’abasaserdooti abaweereza okumala wiiki emu, era bwe gukiikirizibwa nga gukubiddwa emirundi kkumi ne guvaamu 250, gukiikirira ekkanisa ey’ensi yonna, kubanga kkumi kye kifaananyi eky’ensi yonna. Ekkanisa ey’ali mu lutalo kitegeeza ekkanisa erimu ngano n’ebisagazi, ate ekkanisa ey’obuwanguzi ekiikirira ekkanisa erimu ngano yokka.

> “Has God no living church? He has a church, but it is the church militant, not the church triumphant. We are sorry that there are defective members, that there are tares amid the wheat. Jesus said: ‘The kingdom of heaven is likened unto a man which sowed good seed in his field: but while men slept, his enemy came and sowed tares among the wheat, and went his way…. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.’

> Katonda talina ekkanisa eriramu? Alina ekkanisa, naye ekkanisa entabaale, so si ekkanisa eyawangula. Tukenenya nti waliwo bammemba abatali batuukirivu, era waliwo ebibiito wakati mu ngano. Yesu yagamba nti: ‘Obwakabaka obw’omu ggulu bufaanana omusajja eyasiga ensigo ennungi mu nnimiro ye; naye abantu bwe baasinzira, omulabe we n’ajja n’asiga ebibiito wakati mu ngano, n’agenda.... Awo abaddu b’owannyini nnyumba ne bajja ne bamugamba nti, Ssebo, tewasiga nsigo ennungi mu nnimiro yo? Kale ebibiito byava wa? N’abagamba nti, Omulabe ye abikoze bino. Awo abaddu ne bamugamba nti, Kale oyagala tugende tubinyagulule? Naye n’agamba nti, Nedda; lwe munaabanga munyagululamu ebibiito, munaanyagululamu awamu n’engano. Mubireke byombi bikule wamu okutuusa ku biro by’okunooga; era mu biro by’okunooga ndigamba abanoga nti, Mukuŋŋaanye okusooka ebibiito, mubibinge mu migogo mubisse omuliro; naye ngano mukuŋŋaanye mugiteeke mu ggwanika lyange.’

> “In the parable of the wheat and the tares, we see the reason why the tares were not to be plucked up; it was lest the wheat be rooted up with the tares. Human opinion and judgment would make grave mistakes. But rather than have a mistake made, and one single blade of wheat rooted up, the Master says, ‘Let both grow together until the harvest;’ then the angels will gather out the tares, which will be appointed to destruction. Although in our churches, that claim to believe advanced truth, there are those who are faulty and erring, as tares among the wheat, God is long-suffering and patient. He reproves and warns the erring, but He does not destroy those who are long in learning the lesson He would teach them; He does not uproot the tares from the wheat. Tares and wheat are to grow together till the harvest; when the wheat comes to its full growth and development, and because of its character when ripened, it will be fully distinguished from the tares.

> Mu lugero olw’engano n’ebiwojjolo, tulaba ensonga lwaki ebiwojjolo byataalina kuggyibwawo; kyali okutya nti engano eyinza okukumululwa wamu n’ebiwojjolo. Ebirowoozo by’abantu n’okusalawo kwabwe byandikoze ensobi ennene. Naye okusinga okukola ensobi ne okukumulula olukoola olumu lw’engano, Omwami agamba nti, ‘Mubireke byombi bikule wamu okutuusa ku kiseera ky’okukungula;’ olwo bamalayika baliggyamu ebiwojjolo, ebinaalagirwa okuzikirizibwa. Newankubadde mu makanisa gaffe ag’egamba nti gakiriza amazima agasukkiridde, mulimu abo abakyama era ab’asobera, ng’ebiwojjolo wakati mu ngano, Katonda agumiikiriza nnyo era alindirira. Anenya era alabula ab’asobera, naye tabazikiriza abo abamalawo ebbanga nga bayiga essomo ly’ayagala okubayigiriza; takumulula ebiwojjolo okuva mu ngano. Ebiwojjolo ne ngano bikule wamu okutuusa ku kiseera ky’okukungula; engano bw’eneetuuka mu bukulu bwayo n’enkulaakulana yaayo, era olw’ennono yaayo ng’ekungudde, ejja kutegeerekeka bulungi okuva ku ebiwojjolo.

> “The church of Christ on earth will be imperfect, but God does not destroy His church because of its imperfection. There have been and will be those who are filled with zeal not according to knowledge, who would purify the church, and uproot the tares from the midst of the wheat. But Christ has given special light as to how to deal with those who are erring, and with those who are unconverted in the church. There is to be no spasmodic, zealous, hasty action taken by church members in cutting off those they may think defective in character. Tares will appear among the wheat; but it would do more harm to weed out the tares, unless in God’s appointed way, than to leave them alone. While the Lord brings into the church those who are truly converted, Satan at the same time brings persons who are not converted into its fellowship. While Christ is sowing the good seed, Satan is sowing the tares. There are two opposing influences continually exerted on the members of the church. One influence is working for the purification of the church, and the other for the corrupting of the people of God.” Testimonies to Ministers, 45, 46.

> Ekkanisa ya Kristo mu nsi eriba etatuukiridde, naye Katonda tazikiriza Ekkanisa ye lwa butatuukirivu bwayo. Wabangawo era walibaawo abo abajjudde obunyikira obutali bwa bumanyi, abaayagala okutukuza ekkanisa era ne basimulula ebisagazi okuva wakati mu ngano. Naye Kristo aweerezza omusana omw’enjawulo ku ngeri y’okukolaganako n’abo abakyama, era n’abo abatakyusiddwa mu kkanisa. Tekirina kubeerawo kikolwa kya biseera-biseera, eky’obunyikira n’eky’amangu, ekikolebwa ab’ekkanisa mu okubaggyamu abo be bayinza okulowooza nti enneyisa yaabwe eriko obuzibu. Ebisagazi bijja kulabika wakati mu ngano; naye okusimulula ebisagazi, okuggyako nga mu ngeri Katonda gye yateekateeka, kyandireetedde obuzibu obusinga okubireka bwe bityo. Nga Mukama aleeta mu kkanisa abo abakyusiddwa mu mazima ddala, Setaani mu kiseera kye kimu aleeta mu bumu bwayo abantu abatakyusiddwa. Nga Kristo asiga ensigo ennungi, Setaani asiga ebisagazi. Waliwo empembezze bbiri ez’ewakana ezikola bulijjo ku ba memba b’ekkanisa. Emu eriko okutukuza ekkanisa, endala eriko okwonona abantu ba Katonda. Testimonies to Ministers, 45, 46.

The wicked are taken outside of Jerusalem to be destroyed. They are removed at the time of the harvest, which is also the time when the wheat has matured, for it is then that the wheat is gathered together as the first fruit wave offering of the two Pentecostal wave loaves. The harvesting of the first fruit of the wheat is a specific subject of biblical prophecy. The separation of the wheat and tares is addressing this very subject, and many of Christ’s parables identify this very significant prophetic waymark.

Ababi batwalibwa ebweru wa Yerusaalemi okuzikirizibwa. Baggibwa mu kiseera ky’okukungula, era ekyo kye kiseera nga eŋaano limaze okukula, kubanga mu kiseera ekyo eŋaano ekunganyizibwa ng’ekibala ekyasooka eky’ekiweebwayo eky’okuwuuba ky’emigaati ebiri egy’e Pentekooti. Okukungula ebibala ebyasooka by’eŋaano kye kintu ekirambikiddwa bulambulukufu mu bunabbi bwa Bayibuli. Okubagulula eŋaano n’ebimera eby’ensiko kwe kulambulula ensonga eno yennyini, era n’engero za Kristo nnyingi ziraga akabonero kano ak’amaanyi nnyo ak’obunnabbi.

> “Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.

> "Era nate, eng ero zino ez'okufaananiriza ziyigiriza nti tewalibaawo kiseera ky'okugezesebwa oluvannyuma lw'okusala omusango. Omulimu gw'Enjiri bw'gunaaba guweddewo, amangu ddala waddirawo okwawulwa kw'abalungi n'ababi, era ekyasalibwa ku buli kibiina kyassibwawo emirembe gyonna." Christ's Object Lessons, 123.

The wheat offering is the one hundred and forty-four thousand, and the third angel separates the wheat from the tares.

Ekiweebwayo ky’engano kye 144,000, era Malayika ow’okusatu ayawula engano n’obwoba.

> “I then saw the third angel. Said my accompanying angel, ‘Fearful is his word, awful is his mission. He is the angel that is to select the wheat from the tares, and seal or bind the wheat for the heavenly garner.’ These things should engage the whole mind, the whole attention. Again I was shown the necessity of those who believe we are having the last message of mercy, being separate from those who are daily receiving or imbibing new error. I saw that neither young nor old should attend the assemblies of those who are in error and darkness. Said the angel, ‘Let the mind cease to dwell on things of no profit.’” Manuscript Releases, volume 5, 425.

> Olwo ne ndaba malayika ow’okusatu. Malayika eyandibadde nange n’agamba nti, ‘Ebigambo bye biteeka okutya; omulimu gwe gukangadde. Ye malayika agenda okusunsula ngano okuva mu busagazi, era n’ateekako akabonero oba okusiba ngano okuzitegekera ekiterekero eky’omu ggulu.’ Ebyo biteekwa okukwata ku mutima gwonna n’okwegendereza kwonna. Nate nnalabisibwa obwetaavu bwa abo abakkiriza nti tulina obubaka bw’okusaasira obw’enkomerero okweyawula okuva eri abo abuli lunaku abakkiriza oba abeyingizaamu enjigiriza enkyamu empya. Nnalaba nti tewali muto newankubadde mukadde alina okugenda mu nkungaana z’abo abali mu nsobi n’ekizikiza. Malayika n’agamba nti, ‘Leka amagezi okukalemera ku bintu ebitalina mugaso.’ Manuscript Releases, omuzingo 5, 425.

The third angel seals the wheat and also separates the wheat from the tares. The third angel represents the Sunday law, which is where the 25 men, representing the leadership of the Laodicean Seventh-day Adventist church are taken outside of Jerusalem and judged. At that point the church militant is transformed into the church triumphant.

Malayika owokusatu ateeka akabonero ku ngano era n’ayawula ngano okuva mu bisagazi. Malayika owokusatu ayimirira etteeka erya Ssande, we abasajja amakumi abiri mu ttaano abalaga obukulembeze bw’Ekkanisa y’Abadiventisti b’Olunaku Olw’Omusanvu ey’obwa Lawodikiya batwalibwa ebweru wa Yerusaalemi ne basalirwa emisango. Mu kiseera ekyo, ekkanisa ey’okulwana efuulibwa ekkanisa ey’obuwanguzi.

> “The work is soon to close. The members of the church militant who have proved faithful will become the church triumphant. In reviewing our past history, having travelled over every step of advance to our present standing, I can say, Praise God! As I see what God has wrought, I am filled with astonishment and with confidence in Christ as Leader. We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and his teaching in our past history.” General Conference Bulletin, January 29, 1893.

> Omulimu gugenda okuggalwawo mu bwangu. Abammemba b’Ekkanisa eri mu lutalo abeeragazizza obwesigwa bajja kufuuka Ekkanisa eyawangudde. Bwe nnekenneenya ebyafaayo byaffe ebyayita, ne ngoberera buli sitepu ey’entambulira mu maaso eyatutuusa ku mbeera gye tuli leero, nnyinza okugamba nti, Tukuziza Katonda! Nga ndaba ebyo Katonda by’akoze, njjuzibwa okutangala era n’okwesiga Kristo nga Omukulembeze. Tetulina kye titya mu biseera eby’omu maaso, okujjako bwe tunaalekerawo okujjukira engeri Mukama gye yatukulemberamu, n’okuyigiriza kwe mu byafaayo byaffe ebyayita. General Conference Bulletin, Januwale 29, 1893.

The prophetic subject of the separation of the tares from the wheat is a major subject of Bible prophecy. Christ cleansing the temple is an illustration of this work, the climax occurs at the Sunday law, for we the see those who were to be judged taken to the border of Jerusalem to die.

Ensonga y’obunnabbi ey’okubawula omuddo omubi okuva ku ngaano ye nsonga ennene mu bubaka bw’obunnabbi obuli mu Bayibuli. Kristo bwe yatukuza yeekaalu kye kyalabirako ky’omulimu guno; entikko ya kino eba ku etteeka lya Ssande, kubanga olwo tulaba abo abaagenda okusalirwa omusango nga batwalibwa ku nsalo ya Yerusaalemi okufa.

> “When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard 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 18:4, 5).” Selected Messages, book 2, 118.

> Nga Yesu atandise obuweereza bwe mu lwatu, n’asanirira Yeekaalu ng’agigyamu ebikolwa ebyaswaza obutukuvu bwayo. Mu bikolwa ebyasembayo eby’obuweereza bwe mwalimu okusanirira Yeekaalu omulundi ogwokubiri. Bwe kityo, mu mulimu ogwasembayo ogw’okulabula ensi, amakanisa gaweebwa obuyitibwa bubiri obw’awukana. Obubaka bw’omulayika ow’okubiri bweguno nti, ‘Babulooni agudde, agudde, ekibuga ekyo ekikulu, kubanga yafunyisa amawanga gonna okunywa omwenge ogw’obusungu bw’obwenzi bwayo’ (Okubikkulirwa 14:8). Era mu ddoboozi erigulumivu ery’obubaka bw’omulayika ow’okusatu wawuulirwa eddoboozi okuva mu ggulu nga ligamba nti, ‘Mufulume mu gye, abantu bange, muleme okubeera bagabo mu bibi bye, era muleme okufuna ku bikolimo bye. Kubanga ebibi bye bituuse mu ggulu, era Katonda ajjukidde ebikolwa eby’obukyamu byayo’ (Okubikkulirwa 18:4, 5). Obubaka Obulondeddwa, kitabo 2, 118.

The church of wheat and tares exists until the Sunday law crisis when the tares are removed, not by human strength, but by the third angel—which represents the Sunday law, but also the message of the latter rain then swelling into a loud cry. The tares are an element of the prophetic testimony, as is the wheat. The providence of God reaches the Sunday law and the third angel purifies the temple the second time. He cleansed it on October 22, 1844, and the second temple cleansing is the Sunday law.

Ekkanisa ey’eŋaano n’obusagwa esigalawo okutuusa mu mutawaana ogw’Etteeka lya Ssande, lwe buzimulibwawo obusagwa, si mu maanyi g’abantu, naye nga kikolebwa Malaika ow’okusatu—akiikirira Etteeka lya Ssande, era n’obubaka bw’Omusulo ogw’Enkomerero obwo ne bweyongera ne bufuuka Okukaaba Okunene. Obusagwa bwe bumu ku bitundu by’obujulizi obw’obunnabbi, nga n’eŋaano bwe kityo. Okulabirirwa kwa Katonda kutuuka ku Etteeka lya Ssande, era Malaika ow’okusatu atukuza Yeekaalu omulundi ogw’okubiri. Yagitukuza nga 22 Ogwekkumi 1844, era okutukuza kwa Yeekaalu okwa kabiri kwe Etteeka lya Ssande.

The external elements of history that lead to the Sunday law are a major element of the testimony of the church triumphant, as are the tares, the wheat and the binding of the two classes. The closing messages of Revelation are the three angels’ messages, and they separate and bind the two classes, but it is important to see that Sister White identifies that those “closing messages,” “ripen the harvest.” The closing message that ripens the harvest is the latter rain, and it is the fire that binds the 250 men “as fagots for the fires of destruction.”

Ebintu eby’ebweru eby’ebyafaayo ebireeta etteeka lya Sande bibeera ekitundu ekikulu mu bujulizi bw’ekkanisa eyawangula, era nga bwe kiri n’obujelele, engano n’okusibibwa kw’ebika ebibiri. Obubaka obusembayo obuli mu kitabo ky’Okubikkulirwa bwebuba obubaka bwa bamalayika basatu, era busunsula ne busiba ebika ebibiri, naye kikulu okulaba nti Sister White alaga nti “obubaka obusembayo” obwo “buleeta obuwunga okutuuka.” Obubaka obusembayo obuleeta obuwunga okutuuka ye “enkuba ey’enkomerero,” era ye muliro ogusiba abasajja 250 “ng’ebisibo by’emitikko eby’omuliro gw’okuzikiriza.”

> “To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing messages which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or as fagots for the fires of destruction. Subjects of vast importance were revealed to him, especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before them. None need be in darkness in regard to what is coming upon the earth.” The Great Controversy, 341.

> “Yokaana yalabisibwa ebifaananyi eby’ensonga ez’amaanyi era ezisanyusa ennyo ebikwata ku bulamu bw’ekkanisa. Yalaba embeera, obulabe, entalo, n’obulokozi obusembayo obw’abantu ba Katonda. Awandiika obubaka obw’enkomerero obulina okwengeeza amakungula g’ensi, oba ng’ebinywa eby’okuterekebwa mu ggwanika ery’omu ggulu oba ng’ebintu eby’okusiba eby’okwokebwa mu nnimi ez’okuzikiriza. Yabikkulirwa ensonga ez’obukulu obungi ennyo, naddala eri ekkanisa ey’enkomerero, abo abanaakyuka okuva mu nsobi okudda mu mazima basobole okuyigirizibwa ebikwata ku bulabe n’entalo ezibali mu maaso. Tewali n’omu eyeetaaga okubeera mu kizikiza ku ebyo ebigenda okujja ku nsi.” The Great Controversy, 341.

His cleansing of the temple, is also illustrated by the work of the Dirt Brush man who John the Baptist introduced as the One who followed his ministry. He is the one who sweeps out the rubbish in Miller’s dream.

Okutukuza kwe yeekaalu kulagibwa era mu mulimu gw’omusajja omukozesa burashi y’enfuufu, gwe Yokaana Omubatiza yamuwanjula ng’oyo eyajja ennyuma we mu buweereza bwe. Yeye aggyawo akasasiro mu kirooto kya Miller.

> “The Lord is about to reveal the difference between the righteous and the wicked; for his ‘fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into his garner; but he will burn up the chaff with unquenchable fire.’” Review and Herald, November 8, 1892.

> Mukama agenda okubikkula enjawulo wakati w’abatuukirivu n’ababi; kubanga 'ekipapu kye kiri mu mukono gwe, era anaatyula ddala olugguudo lwe, era anakuŋŋaanya eŋaano ye mu kisenge; naye obufumufumu anabuyokereza omuliro ogutazikira.' Review and Herald, November 8, 1892.

Isaiah is referenced by Sister White, when she identified that in 1849 the Lord had stretched out his hand a second time to gather the remnant of His people, and Isaiah and Sister White are identifying the final gathering of the one hundred and forty-four thousand. The process of gathering includes the scattering and gathering represented as the first disappointment, that leads to the gathering at the end of a tarrying time. Each of these elements of the sealing of the one hundred and forty-four thousand is a specific topic of biblical prophecy. The external history which the Lord employs as His tool to bring sin to its conclusion is represented in Daniel 11:11; and the final gathering is found in Isaiah 11:11; and the end of the tarrying time is found in Revelation 11:11 and the separation of the wheat and tares at the Sunday law is located in Ezekiel 11:11:

Mukyala White yajulira Isaaya, bwe yalaga nti mu 1849 Mukama yaliddamu n’agolola omukono gwe omulundi ogw’okubiri okuŋŋaanya abaasigalawo ku bantu be, era Isaaya ne Mukyala White balaga okuŋŋaanyizibwa okusembayo kw’abo 144,000. Enkola y’okukuŋŋaanya erimu n’okusaasaanyizibwa n’okuddamu okukuŋŋaanya ebyeragirwa ng’ennakuwavu eyasooka, ekireeta okukuŋŋaanya ku nkomerero y’ebbanga ery’okulindirira. Buli kimu ku bino ebikwata ku kuteekebwako akabonero kw’abo 144,000 kye mutwe ogw’enjawulo mu bubaka bw’obunnabbi bwa Bayibuli. Ebyafaayo eby’ebweru Mukama by’akozesa ng’ekikozesebwa kye okutuusa ekibi ku nkomerero byeyolekerwa mu Danyeri 11:11; era okuŋŋaanyizibwa okusembayo kuzuulibwa mu Isaaya 11:11; n’ekkomerero y’ebbanga ery’okulindirira eri mu Okubikkulirwa 11:11; n’okuwawula engano n’omuddo omubi ku tteeka lya Sande kulabikira mu Ezeekyeri 11:11:

> This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel. Ezekiel 11:11.

> Ekibuga kino tekiriba nsuwa yammwe, so temuliba nnyama mu makkati mwakyo; naye ndibasalira omusango ku nsalo za Isirayiri. Ezekyeri 11:11.

In Joel, the “new wine” is cut off from the ancient old men who were to be the guardians of the sanctuary. The message of the Midnight Cry is the new wine of Joel, and the fire that comes down at the Sunday law has been typified by the Pentecostal fire. That fire represents a message, which is the new wine, but it is also the message that destroys the 250 men who offered incense. The Laodicean Seventh-day Adventist church ends at the Sunday law, for it is then that the fire is poured out without measure and it destroys the 250 men who offered incense; it therefore destroys their system of worship.

Mu Yoweeri, “omwenge omupya” guggibwawo okuva eri bakadde ab’edda nnyo abaali baateekeddwa okuba abalinzi b’ekifo ekitukuvu. Obubaka bw’okukaaba okw’essaawa ettumbi bwe “omwenge omupya” ogwa Yoweeri, era omuliro ogugwa mu kiseera ky’etteeka lya Sande gulagiddwa mu kifaananyi ky’omuliro ogwa Pentekooti. Omuliro ogwo gumirira obubaka, obwo bwe “omwenge omupya”, naye era bwe bumu obubaka obuzikiriza abasajja 250 abaawaayo obubaane. Ekkanisa y’Abadiventisti Abasooka ku Lw’omusanvu ey’e Laodikeya emalira ku tteeka lya Sande, kubanga mu kaseera ako omuliro gufukibwa nga tegupimiddwa era ne guzikiriza abasajja 250 abaawaayo obubaane; bw’otyo ne guzikiriza enkola yaabwe ey’okusinza.

If the Seventh-day Adventist church were faithful at the Sunday law, the power and might of the United States government will close it down. If it is unfaithful, it will simply change its name to First-day Adventist church or some other close facsimile. Righteous or unrighteous the Seventh-day Adventist church does not go beyond the Sunday law. The prophetic testimony identifies that Adventism has rejected the message of the old paths at 9/11, and those old paths lead to the shut door at the Sunday law. The 25 men were represented in Ezekiel’s passage by “Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people.”

Bw’eba Ekkanisa y’Abadiventisti b’Olunaku olw’omusanvu mwesigwa ku tteeka lya Sande, amaanyi n’obuyinza bya gavumenti ya Amerika bijja okugiggalawo. Bw’eba si mwesigwa, ejja kyusa erinnya lyaayo n’eyitibwa Ekkanisa y’Abadiventisti b’Olunaku olusooka oba ekirala ekifaananako ennyo. Nga etuukirivu oba etali tuukirivu, Ekkanisa y’Abadiventisti b’Olunaku olw’omusanvu teriyita ku tteeka lya Sande. Obujulizi bw’obunnabbi bulaga nti Adiventisimu egaanye obubaka bw’amakubo ag’edda ku 9/11, era amakubo ago ag’edda gatuusa ku luggi oluggaddwawo ku tteeka lya Sande. Abasajja 25 baakiikirirwa mu kyawandiikibwa kya Ezeekyeri nga "Jaazaniah mutabani wa Azur, ne Pelatiah mutabani wa Benaiah, abaami b'abantu."

Their name’s profess the characteristics of God’s people, but it is simply profession. Jaazaniah means God hears, and he is the son of Azur, which means to help and protect. Sister White says the 25 men were to be the guardians, as represented by “Azur.” His son professes to “hear” God, but he is the class that seeing, they see not, and hearing, they hear not. Pelatiah means delivered of God, and his father “Benaiah,” means God has built. When Ezekiel finished his warning message Pelatiah died.

Amannya gaabwe galangirira ebiranga by’abantu ba Katonda, naye kikomezeddwa ku kulangirira kwokka. Jaazaniah kitegeeza nti Katonda awulira, era ye mwana wa Azur, erinnya eritegeeza okuyamba n’okukuuma. Mukyala White agamba nti abasajja 25 baali balina okubeera abakuumi, nga bwe kyayimiririzibwa “Azur.” Omwana we yeeyita nti “awulira” Katonda, naye ali mu kika eky’okulaba ne batalaba, n’okuwulira ne batawulira. Pelatiah kitegeeza anunuddwa Katonda, era kitaawe “Benaiah,” kitegeeza nti Katonda azimbye. Ezekyeri bwe yamaliriza obubaka bwe obulabula, Pelatiah n’afa.

> This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you. And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Then fell I down upon my face, and cried with a loud voice, and said, Ah Lord God! wilt thou make a full end of the remnant of Israel? Ezekiel 11:11–13.

> Ekibuga kino tekinaabeera ekyungu kyammwe, era nammwe temunaabeera nnyama wakati mu kyo; naye ndibasalira omusango ku nsalo ya Isirayiri. Era munaamanyi nti nze Mukama; kubanga temwatambulira mu biragiro byange, so temwatuukiriza emisango gyange, naye mukoze ng’engeri z’ab’amawanga agatamanyi Katonda agali okubetooloola mmwe. Awo bwe nnali njogera obunnabbi, Pelatiya mutabani wa Benaaya n’afa. Ne nnafukamira n’amaaso ku ttaka, ne neekaaba n’eddoboozi ddene, ne ngamba nti, Ai Mukama Katonda! onoomalawo ddala obusigalira bwa Isirayiri? Ezekyeri 11:11-13.

Pelatiah died at the loud cry of Ezekiel. The wheat died in the street on July 18, 2020 in fulfillment of Revelation eleven. The wheat are Moses and Elijah, the first author of God’s Word, and the promise of Elijah to come, is the last statement in the Old Testament. Alpha and Omega are slain in the street of Sodom and Egypt, but they are resurrected in 2024, as represented in Revelation 11:11. While they were dead, Sodom and Egypt rejoiced. Ezekiel places the death of Pelatiah in the time of the remnant when he says, “Ah Lord God! wilt thou make a full end of the remnant of Israel?” Sodom is the Seventh-day Adventist church in the time of the remnant, according to Isaiah.

Pelatiya yafa mu kukaaba okunene kwa Ezeekyeri. Ngaano zafa mu luguudo ku July 18, 2020 nga kituukiriza Okubikkulirwa ekkumi n’emu. Ngaano be Mose ne Eriya, omuwandiisi asooka w’Ekigambo kya Katonda, era okusuubiza okw’okujja kwa Eriya kwe kwogera okwasembayo mu Endagaano Enkadde. Alpha ne Omega battibwa mu luguudo lwa Sodomu ne Misiri, naye bazuukizibwa mu 2024, nga bwe kulagirwa mu Okubikkulirwa 11:11. Nga baali bafu, Sodomu ne Misiri ne basanyuka. Ezeekyeri ateeka okufa kwa Pelatiya mu kiseera ky’abasigaddewo bwe agamba nti, “Ayi Mukama Katonda! onoomalirako ddala abasigaddewo ba Isirayiri?” Sodomu ye Ekkanisa y’Abadiventisi ab’Olunaku olw’Omusanvu mu kiseera ky’abasigaddewo, ng’okusinziira ku Isaaya.

> Hear, O heavens, and give ear, O earth: for the Lord hath spoken, I have nourished and brought up children, and they have rebelled against me. The ox knoweth his owner, and the ass his master’s crib: but Israel doth not know, my people doth not consider.

> Muwulirize, mmwe eggulu n’ensi; kubanga Mukama ayogedde: Nakuza abaana, ne nnabalera; naye banjeemeredde nze. Ente emanyi nnannyini waayo, n’endogoyi emanyi ekisibo kya mukama waayo; naye Isirayiri tamanyi, abantu bange tebalowoozaako.

> Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the Lord, they have provoked the Holy One of Israel unto anger, they are gone away backward. Why should ye be stricken anymore? ye will revolt more and more: the whole head is sick, and the whole heart faint. From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with ointment. Your country is desolate, your cities are burned with fire: your land, strangers devour it in your presence, and it is desolate, as overthrown by strangers. And the daughter of Zion is left as a cottage in a vineyard, as a lodge in a garden of cucumbers, as a besieged city.

> Ai, eggwanga erijjudde ebibi, abantu abatikkiddwa obujeemu, ensigo y’abakola ebibi, abaana abayonoonya: balekedde Mukama, bamusunguwaza Omutukuvu wa Isirayiri, baddayo emabega. Lwaki mukubibwa nate? mujeemanga ne mujeemanga: omutwe gwonna gulwadde, n’omutima gwonna gukoowu. Okuva ku lukoba lw’ekigere okutuuka ku mutwe temuli bulamu bulungi; wabula ebiwundu, n’obukonkona, n’ebiwundu ebisiriira: tebiggalwawo, so tebasibiddwa, so tebimansiddwaamu mafuta. Ensi yammwe efuuse matongo, ebibuga byammwe byokeddwa omuliro: ettaka lyammwe, ab’ensi endala balirya mu maaso gammwe, era lifuuse matongo, ng’ekimenyeseddwa abalendo. Era omuwala wa Sayuuni asigadde ng’ekisulo mu lusuku lw’emizabbibu, ng’ekisulo mu nnimiro y’ennakati, ng’ekibuga ekizingiddwa.

> Except the Lord of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah. Hear the word of the Lord, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah. Isaiah 1:2–10.

> Singa Mukama ow’eggye teyatulekerawo ensigalira entono ennyo, twandibadde nga Soodomu, era twandifaanana ne Gomola. Muwulirize ekigambo kya Mukama, mmwe abakulembeze ba Soodomu; mutte amatu ku tteeka lya Katonda waffe, mmwe bantu ba Gomola. Isaaya 1:2-10.

Moses and Elijah are slain in Sodom and Egypt during the period of the remnant. Egypt is a symbol of corrupted statecraft and Sodom of corrupted churchcraft. Pelatiah the son of Benaiah dies at the Sunday law, which Isaiah aligns with the biblical day of provocation, which is either 1863, or the Sunday law. Pelatiah the son of Benaiah represents a counterfeit of those who actually hear the Word of God. In the time of the remnant those represented by Moses and Elijah are slain and then resurrected. That resurrection began with a voice in the wilderness in July of 2023. From 2024 the final separation of the wheat and tares has been under way.

Musa ne Eriya battibwa mu Sodomu ne Misiri mu kiseera ky’abasigaddewo. Misiri kifaananyi ky’eby’obufuzi ebibonoonese, ate Sodomu kifaananyi ky’eby’ekkanisa ebibonoonese. Peratiya mutabani wa Benaya afa ku tteeka lya Sande, Isaaya n’aligerageranya n’olunaku lwa Baibuli olw’okusunguwaza, olwo oluba oba mu 1863, oba ku tteeka lya Sande. Peratiya mutabani wa Benaya akiikirira eky’obulimba eky’abo abawulira ddala Ekigambo kya Katonda. Mu kiseera ky’abasigaddewo abo abaakiikirirwa Musa ne Eriya battibwa era ne bazuukira. Okuzuukira okwo kwatandikira n’eddoboozi mu ddungu mu Julaayi 2023. Okuva mu 2024, okwawula okwasembayo wakati w’engano n’obuliri kuba kugenda mu maaso.

At the Sunday law the Seventh-day Adventist church will know that they are lost.

Mu kiseera ky’etteeka lya Sande, Ekkanisa y’Abadiventisti ab’Olunaku olw’Omusanvu ejja kumanya nti ebuze.

> This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you. And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Ezekiel 11:11–13.

> Ekibuga kino tekiba ensuwa yammwe, so nammwe temubeera nnyama wakati mu kyo; naye ndibasalira omusango ku nsalo ya Isirayiri: Era munaamanya nti nze Mukama: kubanga temwatambulira mu biragiro byange, so temukozezza emisango gyange, naye mukozezza ng’empisa z’ab’amawanga abakwetoolodde. Era bwe nnali nga mbuulira obunnabbi, Peletiya mutabani wa Benaya n’afa. Ezeekyeri 11:11-13.

The death of Pelatiah, whose names means delivered by God, means in context, delivered unto death, at the same point that the eleventh-hour workers are delivered from the hand of the king of the north in verse forty-one of Daniel eleven. Pelatiah is delivered into the hand of the king of the north at the Sunday law. Pelatiah, the son of Benaiah, meaning “what God’s has built.” At the very point where God has once again built a temple, to lift up as the church triumphant at the Sunday law, those represented by Pelatiah are delivered unto death, for rather than participating in the work of building up the old waste places, they were building themselves Tobiah’s tomb. Pelatiah represents Isaiah’s head to the toe, a body that is completely laden with sin. That body is the Laodicean Seventh-day Adventist church at the conclusion of four generations of progressive rebellion, that Isaiah expresses as an escalating rebellion when he states, “revolt more and more.” In the final testing process which began in 2024, the wheat is dead for three and a half days, then resurrected, at which point they shall know that the Lord is God.

Okufa kwa Pelatiya, erinnya lye litegeeza ‘awonyezebwa Katonda’, mu nsonga eno kitegeeza ‘okukwasibwa eri okufa’, mu kiseera kye kimu abakola b’essaawa eya kumi n’emu bwe bawonyezebwa mu mukono gwa Kabaka w’Amambuka mu Danyeri 11:41. Pelatiya akwasibwa mu mukono gwa Kabaka w’Amambuka ku tteeka lya Ssande. Pelatiya, omwana wa Benaya, kitegeeza ‘ekyo Katonda kye yazimba.’ Mu kiseera nyini Katonda lw’aba addamu okuzimba yeekaalu, okugiragaza ng’Ekkanisa ewangudde ku tteeka lya Ssande, abo abakiikirirwa Pelatiya bakkwasibwa eri okufa, kubanga mu kifo ky’okwetaba mu mulimu ogw’okuddaabiriza ebifo ebyazikirira eby’edda, baali beezimbira entaana ya Tobiya. Pelatiya akiikirira ekyo Isaaya ky’ayogera nti ‘kuva ku mutwe okutuuka ku bigere’, omubiri ogujjudde ekibi ddala. Omubiri ogwo gwe guli Ekkanisa ya Abadiventisti Ab’Olunaku Olw’omukaaga ey’e Lawodikiya, ng’etuuse ku nkomerero y’ebika bina eby’obujeemu obweyongereza mu maaso, Isaaya bw’akitegeeza ng’agamba nti, ‘bajeemye ne bayongera ku bujeemu.’ Mu kukebera okw’enkomerero okw’atandika mu 2024, eŋŋaano efudde ennaku ssatu n’ekitundu, n’azuukira; olwo balimanya nti Mukama ye Katonda.

> Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:12–14.

> Ky'ova oyogera obunnabbi, obagambe nti, Bw'ati bw'ayogera Mukama Katonda; Laba, mmwe abantu bange, ndiggulawo e ntaana zammwe, ndibaggya mu ntaana zammwe, ndibaleeta mu nsi ya Isirayiri. Era munaategeera nti nze Mukama, bwe ndiggulawo e ntaana zammwe, mmwe abantu bange, era ndibaggya mu ntaana zammwe; era ndibassaamu omwoyo gwange, mubeere balamu, era ndibateeka mu nsi yammwe: awo munaategeera nti nze Mukama njogedde era nkikola, bw'ayogera Mukama. Ezekyeri 37:12-14.

The counterfeit priesthood who are represented by 25 at the Sunday law, shall then know the Lord is God. The wheat know that the Lord is God in 2024, and the tares wake up to that knowledge at the Sunday law, when it is too late. The period begins with a grave and resurrection and ends with a grave and no resurrection. The wheat at the beginning know God, when He fulfills the resurrection of Revelation eleven, and the tares know at the Sunday law earthquake of the same chapter. In between those two waymarks the testing process of the latter rain brings both classes to maturity for the harvest.

Abasaserodde ab’obulimba, abakiikirirwa nga 25 mu tteeka lya Ssande, olwo balimanya nti Mukama ye Katonda. Ab’engaano bamanya nti Mukama ye Katonda mu 2024, ate ab’omuddo omubi bazuukirira okutegeera okwo mu tteeka lya Ssande, nga kyakere. Ekiseera kino kitandika n’entaana n’okuzuukira era kikoma n’entaana nga tewali kuzuukira. Ab’engaano ku ntandikwa bamanya Katonda, bw’atuukiriza okuzuukira okw’Okubikkulirwa kkumi n’emu, ate ab’omuddo omubi bamanya ku kikankano ky’ettaka eky’etteeka lya Ssande ekiri mu essuula eyo y’emu. Wakati w’obubonero obulaga ekkubo obubiri obwo, enkola y’okugezesebwa ey’Enkuba ey’oluvannyuma etuusa ebika byombi mu bukula obw’okukungula.

Joel’s message is the song of the vineyard, but the first issue it raises is whether men can recognize the latter days, by the former days. The “old men” in Joel could not do that, for when the wake-up call arrives at midnight, they are cut off—spewed out of the mouth of the Lord, right where the earth beast opens it’s mouth to speak, which is also where Balaam’s ass spoke, and where John the Baptist’s father spoke.

Obubaka bwa Yoweeri kye Oluyimba lw’olusuku lw’emizabbibu, naye ensonga esooka gy’aleeta ye nti oba abantu basobola okumanya ennaku ez’oluvannyuma nga beeyambisa ennaku ezasooka. “Abakadde” mu Yoweeri tebasobola kukikola, kubanga bwe kutuuka okuyita okw’okuzuukusa mu ttumbi ly’ekiro, basalibwawo—basuulibwa okuva mu kamwa ka Mukama, mu kifo kye kimu we ekisolo ekiva mu nsi kiggula akamwa okwogera, era awo we endogoyi ya Balaamu yayogerera, ne we kitaawe Yokaana Omubatiza yayogerera.

The judgment upon the “old ancient men” is based upon the question of whether this has happened in the days of your forefathers? The passage opens by saying, “hear this.” It then sets forth two witnesses, one of four generations of men and the other four types of insects. Then they are awakened at the Midnight Cry, only to find they are passed by as God’s chosen covenant people. They are not passed by because they had no wine, they are passed by because they have the wrong wine. In the parable of the ten virgins, Joel’s new wine is oil.

Okusala omusango ku “basajja abakadde ennyo” kuzimbiddwa ku kibuuzo nti kino kyaliwo mu nnaku z’abajjajja bammwe? Ekyawandiikiddwa kino kitandika nga kigamba nti, “Muwulire kino.” Oluvannyuma ne kiteeka mu maaso abajulizi babiri: omu, emirembe ena gy’abantu; n’omulala, ebika bina by’ebikoko ebitono. Awo ne bazuukizibwa ku Kukaaba kw’awakati w’ekiro, ne basanga nti bayisiddwaako ng’abantu ba Katonda abaalondebwa mu ndagaano. Tebayisiddwaako kubanga tebaalina mwenge, naye bayisiddwaako kubanga balina omwenge ogutali gutuufu. Mu lugero lw’abawala abawere ekkumi, omwenge omupya ogwa Joel ye mafuta.

Their salvation is placed in the terms of whether they receive the “new wine” of the latter rain message. The “old and ancient men” are also portrayed as “the drunkards of Ephraim” by Isaiah, and Ephraim is not represented in the sealed in Revelation seven. He is replaced by his brother Manasseh. It is difficult to find a more wicked king than Manasseh, but he replaces the drunkards of Ephraim.

Obulokozi bwabwe bushingirirwa ku nsonga ya bwe bafuna "omwenge omupya" ogw'obubaka bw'enkuba ey'oluvannyuma oba nedda. "Abasajja abakadde n'ab'edda nnyo" mu Isaaya bayolesebwa era ng' "abanyonnyi b'omwenge b'Efulayimu", ate Efulayimu tali mu abo abateekeddwako akabonero mu Okubikkulirwa omusanvu. Efulayimu asikibwawo muganda we Manase. Kizibu okuzuula kabaka omubi okusinga Manase, naye ye addira mu kifo ky'abanyonnyi b'omwenge b'Efulayimu.

> “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.

> Wano tulaba nti ekkanisa—enyumba entukuvu ya Mukama—ye yasooka okuwulira ekikuba ky’ekiruyi kya Katonda. Abasajja abakadde, abo Katonda be yawa omusana omungi era abaayimirira ng’abalinzi b’eby’eddiini eby’abantu, baamenya obwesigwa obwabateekebwako. Baayimirira ku kigambo nti tetwetaaga kunoonya ebyamagero n’okulabikako okwanjawulo kw’amaanyi ga Katonda ng’omu nnaku ez’edda. Ebiseera byakyuka. Ebigambo bino byanyweza obutakkiriza bwabwe, ne bagamba nti: Mukama tajja kukola bulungi, wadde kukola bubi. Ali wa kisa nnyo nnyo okubajjirira n’omusango. Noolwekyo, ‘Emirembe n’obukuumi’ ke kwekuwulira okuva mu bantu abatazaddamu kulinnya ddoboozi lyabwe ng’ekkondeere okulaga abantu ba Katonda okumenya amateeka kwabwe, n’ennyumba ya Yakobo ebibi byabwe. Embwa ezikofu ezitagenda kubobera ze ziwulira okuwoolera okutuufu kwa Katonda eyanyiigiziddwa. Abasajja, abawala abavubuka, n’abaana abato bonna bafiira wamu.

> “The abominations for which the faithful ones were sighing and crying were all that could be discerned by finite eyes, but by far the worst sins, those which provoked the jealousy of the pure and holy God, were unrevealed. The great Searcher of hearts knoweth every sin committed in secret by the workers of iniquity. These persons come to feel secure in their deceptions and, because of His long-suffering, say that the Lord seeth not, and then act as though He had forsaken the earth. But He will detect their hypocrisy and will open before others those sins which they were so careful to hide.

> Eby’omuzizo abeesigwa be baali bakukungubagira era bakkaabira byonna bye byasoboka okubonwa amaso g’abantu ag’omubiri; naye ebibi ebibi ennyo okusinga, ebyasuusa obuggya bwa Katonda omulongoofu era omutukuvu, byali tebyabbikkuliddwa. Omusunsuzi w’emitima omukulu amanyi buli kibi abakozi b’obutali butuukirivu kye bakola mu kyama. Abantu bano batuuka ne beewulira nga bakakase nti bali mu mirembe mu by’obukuusa byabwe, era olw’obugumiikiriza bwe obuwanvu bagamba nti Mukama talaba, ne beeyisa nga yaleseewo ensi. Naye alizuula obunafiki bwabwe era alibikkulira abalala ebibi ebyo bye baakuumanga n’obwegendereza nga babyeekwasa.

> “No superiority of rank, dignity, or worldly wisdom, no position in sacred office, will preserve men from sacrificing principle when left to their own deceitful hearts. Those who have been regarded as worthy and righteous prove to be ring-leaders in apostasy and examples in indifference and in the abuse of God’s mercies. Their wicked course He will tolerate no longer, and in His wrath He deals with them without mercy.

> Tewali bukulu bw’ekifo, ekitiibwa, newankubadde amagezi g’ensi, wadde ekifo kyonna mu mirimu egy’obutukuvu, ebisobola okukuuma abantu obutasaddaaka emisingi gy’obutuufu bwe balekebwa okugoberera emitima gyabwe egy’okulimba. Abo ababadde bakkirizibwa nti basaanira ekitiibwa era abatuukirivu beebalaga okuba abakulembeze mu okwawukana ku kukkiriza, era babeera eby’okulabirako mu butafaayo n’okukozesa bubi okusaasira kwa Katonda. Enkola yaabwe embi tajja kugigumiikiriza nate; era mu busungu bwe abakolako awatali kusaasira.

> “It is with reluctance that the Lord withdraws His presence from those who have been blessed with great light and who have felt the power of the word in ministering to others. They were once His faithful servants, favored with His presence and guidance; but they departed from Him and led others into error, and therefore are brought under the divine displeasure.” Testimonies, volume 5, 211, 212.

> Si kyangu eri Mukama kuggyawo obubeerawo bwe okuva eri abo abaafunye omukisa gw'omusana omungi era abaawulidde amaanyi g'ekigambo mu kuweereza abalala. Edda baali abaweereza be abeesigwa, nga basiimibwa n'obubeerawo bwe n'okukulemberwa kwe; naye ne bamuvaako ne baleeta abalala mu nsobi, era olw'ekyo ne baleetebwa wansi w'obutassanyuka bwa Katonda. Obujulizi, ekitundu eky'okutaano, 211, 212.

Joel is speaking to the leadership of the Laodicean Seventh-day Adventist church when he identifies the “old men,” but Joel is also speaking to the unlearned, as Isaiah calls those who are contrasted with the learned. Joel is speaking to the ancient men who bow to the sun in Ezekiel chapter eight, and who are the first to be judged in chapter nine. He is also addressing the laity of the Laodicean Seventh-day Adventist church when he says, “Hear this, ye old men, and give ear, all ye inhabitants of the land.”

Bw’alambulula ‘abakadde’, Yoweeri abeera ayogerera n’abakulembeze b’Ekkanisa y’Abadiventisiti b’Olunaku Olw’omukaaga eya Lawodikiya; naye era ayogera n’abatamasoma, nga Isaaya bw’abayita abo ab’enjawulo ku basomeddwa. Yoweeri ayogera n’abasajja abakadde abavuunamira enjuba mu ssuula munaana ey’Ezekyeri, era be basooka okusalirwako omusango mu ssuula mwenda. Era ayogerera n’ab’ekkanisa ababulijjo b’Ekkanisa y’Abadiventisiti b’Olunaku Olw’omukaaga eya Lawodikiya bwe agamba nti, “Muwulire kino mmwe abakadde, era mutege amatu, mmwe abatuuze bonna b’ensi.”

The 25 men in chapter eight are located at the Sunday law, where they are bowing to the sun with their backs to the sanctuary. They are a “tithe” of the rebellion of the 250, who stood with Korah, Dathan and Abiram. The 25 men are a symbol of the rebellion that was repeated, according to inspiration in 1888, which typified the rebellion of the leadership of the Laodicean Seventh-day Adventist church at 9/11, through unto the Sunday law. They represent a “tithe” of rebellion in the very same period that Isaiah in chapter six identifies the wise as a “tithe,” that has substance within.

Abasajja amakumi abiri mu ataano mu ssuula ey’omunaana bakwatagana n’ekiseera ky’etteeka lya Sande, we bafukamye eri enjuba nga baddiridde Eweema entukuvu. Be "ekkumi" ly’okujeemera ly’abantu 250, abaayimirira wamu ne Koola, Dataani ne Abiraamu. Abasajja 25 bali akabonero k’okujeemera ekyaddamu okuddirirwa, ng’okusinziira ku kulagirwa kw’Omwoyo Omutukuvu mu 1888, ekyafaananyiriza okujeemera okw’obukulembeze bw’ekkanisa ya Seventh-day Adventist ey’e Lawodikiya ku 9/11, okutuuka ku tteeka lya Sande. Bakiikirira "ekkumi" ly’okujeemera mu kiseera kye kimu ddala Isaaya mu ssuula mukaaga ayogera ku ab’amagezi ng’ "ekkumi" eririmu ekintu munda.

Joel is the announcement to Adventism, that their probation is closed for they have filled up their cup of probationary time with sin, and the fulness is represented as sickness from their head unto their toes, identifying that the message of the latter rain has been cut off from their mouths. Isaiah describes the same reality in chapter twenty-nine.

Ekitabo kya Yoweeri kye kutegeeza eri Abadiventisi nti ekiseera kyabwe eky’okugezesebwa kiggaliddwawo, kubanga bajjuza ekikopo ky’ekiseera ky’okugezesebwa kyabwe n’ebibi, era okujjula okwo kulagiddwa ng’obulwadde okuva ku mutwe okutuuka ku bigere byabwe, nga kulaga nti obubaka bw’enkuba ey’oluvannyuma bwaggibiddwa okuva mu mimwa gyabwe. Isaaya annyonnyola ensonga y’emu mu Essuula amakumi abiri mu mwenda.

> Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned.

> Mukwatewo, mwewuunye; mukube enduru, mukube enduru: batamiidde, naye si wayini; beesittala, naye si mwenge omuzibu. Kubanga Mukama abaleetedde ku mmwe omwoyo gw’otulo olunene, n’aggalawo amaaso gammwe: bannabbi bammwe n’abafuzi bammwe, abalabi, yababikkidde. Era okubonekerwa kwonna kubafuuse ng’ebigambo by’ekitabo ekisibiddwa, kye batuusa eri oyo asomye, nga bagamba nti, “Kisome, nkusaba”; naye n’agamba nti, “Siiyinza; kubanga kisibiddwa.” Era ekitabo ne kiweebwa oyo at’asomye, nga bagamba nti, “Kisome, nkusaba”; naye n’agamba nti, “Siri musomye.”

> Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:9–16.

> Olw’ensonga eyo Mukama n’agamba nti, Kubanga abantu bano bansondoka n’akamwa kaabwe, era n’emimwa gyabwe bampa ekitiibwa; naye emitima gyabwe bagiggye wala eri nze, n’okuntya kwabwe eri nze kuyigirizibwa ebiragiro by’abantu. Noolwekyo, laba, ndyeyongera okukola omulimu ogw’ekitalo mu bantu bano, ddala omulimu ogw’ekitalo n’ekyewuunyo; kubanga amagezi g’ab’amagezi baabwe galizikirira, n’okutegeera kw’ab’ekitegeevu kulikwekebwa. Zikaanibwa abo abanoonya nnyo okukweka okuteesa kwabwe okuva eri Mukama, era emirimu gyabwe giri mu kizikiza, ne bagamba nti, Ani atulaba? era ani atumanyi? Mazima okukyusa kwammwe ebintu wansi waggulu kunaabalirwa ng’ettaka ly’omubumbi; kubanga omulimu gunaagamba ku eyagukola nti, Taankola? oba ekintu ekibumbiddwa kinaagamba ku eyakibumba nti, Teyalina kutegeera? Isaaya 29:9-16.

The “understanding” of the wise men is based upon the unsealing of God’s prophetic Word. Those who have been trained in the corrupted institutions of Adventism cannot read the book of prophecy, and they accuse God of having no understanding. When the prophecy is unsealed, they cannot understand it, so they accuse God of being the one who has no understanding, and in so doing they turn things upside down. The learned and unlearned of Adventism cannot understand the prophecy that is unsealed just before probation closes, and the book of Joel commands the “old men” to hear, but they are a class that hearing, they do not hear, and seeing they do not see.

“Okutegeera” kw’abasajja ab’amagezi kusingiddwa ku kubikkulwa kw’Ekigambo kya Katonda eky’obunnabbi. Abo abaayigirizibwa mu matendekero agonoonese g’Abadiventisi tebasobola kusoma ekitabo ky’obunnabbi, era ne bavunaana Katonda nti talina kutegeera. Bwe bubikkulwa obunnabbi, tebasobola kubutegeera, ne bavunaana Katonda nti ye atalina kutegeera; era bwe batyo ne bafuula ebintu wansi waggulu. Abasomye n’abataasoma mu Badiventisi tebasobola kutegeera obunnabbi obubikkulwa nga kinaatera okuggwaawo ekiseera eky’okugezebwa, era ekitabo kya Yoweeri kiragira “abakadde” okuwulira, naye bali ekika eky’abawulira ne batawulira, era ng’abalaba ne batalaba.

The very heart of their rebellion is represented in their inability to recognize Christ as the first and the last. This is the context of the chapter where the question is asked, “Hath this been in your days, or even in the days of your fathers?”

Ekisinga obukulu mu bujeemu bwabwe kirabikira mu butayinza bwabwe okutegeera Kristo nti ye Ow’olubereberye era n’Ow’enkomerero. Ye mbeera mu ssuula mwe wabuuzibwa nti, "Kino kyaliwo mu nnaku zammwe, oba ne mu nnaku za bajjajja bammwe?"

Was there a time in the history of your fathers where a people awaken at the Midnight Cry, only to find they are foolish virgins? The “old men” are commanded to “awake,” as were the Millerites at Exeter camp meeting in 1844. The parable of the ten virgins is the parable of the experience of the Adventist people which was fulfilled to the very letter in Millerite history, and will be fulfilled again to the very letter in the latter days. The inability of Laodicean Seventh-day Adventism to recognize that the foundational history of their church is repeated in the latter days, emphasizes the prophetic principle that is the key that unlocks the prophetic message. It is not only the biblical rule, but also the heart of the Revelation of Jesus Christ’s character that is unsealed just before probation closes.

Waaliwo ekiseera mu byafaayo bya bajjajja bammwe we abantu baazuukukira okukaaba okw’obudde bw’ekiro wakati, ne basanga nga be bawala basirusiru? “Abakadde” balagirwa “muzuukuke,” nga bwe baalagirwa Abamillerite mu lukungaana lw’ekibeera e Exeter mu 1844. Olugero lw’abawala ekkumi lwe lugero lw’ebyo ebyayitamu Abadiventisti, era lutuukiriziddwa ddala mu byafaayo bya Abamillerite, era lulituukirizibwawo nate ddala mu nnaku ez’enkomerero. Okulemererwa kw’Abadiventisti b’Olunaku olw’Omusanvu ab’omu mbeera ya Lawodikiya okutegeera nti ebyafaayo eby’amusingi eby’ekkanisa yaabwe bijja kuddamu mu nnaku ez’enkomerero, kikkaatiriza ensonga ey’obunnabbi ey’ensumuluzo egulawo obubaka bw’obunnabbi. Tekiri tteeka lya Bayibuli lyokka, naye era omutima gw’Okubikkulirwa kw’enkula y’obuntu bwa Yesu Kristo oguggulwawo nga ekiseera ky’okugezesebwa kinaatera okuggwaawo.

Joel asks, “Hath this been in your days, or even in the days of your fathers?” Or it might be asked, “In the days of your fathers, was there a testing process that separated a new covenant people, from and old covenant people?” There was, and the separation was accomplished by the prophetic message represented as oil in the parable. “Hath this been in your days or the days of your fathers” immediately identified that what happened in the days of their fathers was an awakening after four generations of escalating destruction, as represented by the command to send the message out over four generations, and with the four insects of escalating destruction. Joel is the pronouncement of judgment against a backslidden and apostate church at the Midnight Cry. No church in sacred history has stood against greater light than the Seventh-day Adventist church. The symbol of that type of rebellion against the truth is represented by “Capernaum.”

Yoweeri abuuza nti, “Kino kibadde mu nnaku zammwe, oba ne mu nnaku za bajjajja bammwe?” Oba kiyinza okubuuza nti, “Mu nnaku za bajjajja bammwe, waaliwo enkola y’okukemebwa eyawalula abantu b’endagaano empya okuva ku bantu b’endagaano enkadde?” Waaliwo, era okuwawula kwatuukirizibwa mu bubaka bw’obunnabbi obukiikirizibwa ng’amafuta mu lugero. “Kino kibadde mu nnaku zammwe oba mu nnaku za bajjajja bammwe” kitubuulira amangu nti ekyaba mu nnaku za bajjajja baabwe kyali okuzuukuka oluvannyuma lw’emirembe ennya egyeyongera mu kuzikiriza, nga bwe kyakiikirizibwa mu kiragiro eky’okutuma obubaka bubunyisibwe okumala emirembe ennya, era n’ebiwuka ennya ebyeyongera mu kuzikiriza. Yoweeri ye kulangirirwa kw’omusango ku kkanisa eyadda emabega era eyava mu mazima mu Okukaaba okw’omu ttumbi. Tewali kkanisa mu byafaayo ebitukuvu eyeyimiridde nga ewakanya omusana omusinga okusinga ekkanisa ya Abadiventisti Ab’olunaku olw’omusanvu. Akabonero akakiikirira ekika ekyo eky’okujeemera amazima kakiikirirwa “Capernaum.”

We will continue in the next article.

Tujja okugenda mu maaso mu kiwandiiko ekiddako.

> “At Capernaum Jesus dwelt in the intervals of His journeys to and fro, and it came to be known as ‘His own city.’ It was on the shores of the Sea of Galilee, and near the borders of the beautiful plain of Gennesaret, if not actually upon it.” The Desire of Ages, 252.

> E Kaperunawumu Yesu yabeeranga mu biseera wakati w’obutambulanga bwe okugenda n’okudda, era ne kimanyikika nga ‘ekibuga kye ennyini.’ Kyali ku lubalama lw’Ennyanja ya Galiraaya, era nga okumpi n’ensalo z’ettale erirungi ery’e Genesareti, singa si nga kyali ku ttale eryo ddala. The Desire of Ages, 252.

> “Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’

> Mu abo abeeyita baana ba Katonda, obugumiikiriza obutono nnyo bwe bwalabiddwa, ebigambo ebikambwe bingi bye byogeddwa, n’okukolima kungi ennyo okukoleddwa ku abo abatali mu kukkiriza kwaffe. Abangi batunuulidde abo ab’amasinzizo amalala ng’abanyonoonyi abakulu, ate Mukama tabalaba bw’atyo. Abo abatunuulira bwe batyo ba memba b’amasinzizo amalala, balina okweetoowaza wansi w’omukono gwa Katonda ogw’amaanyi. Abo be basalira omusango bayinza okuba nga baafunye omusana mutono, n’emikisa emitono n’obuyinza obw’enjawulo butono. Singa baalina omusana ogw’abalala abangi b’amasinzizo gaffe gwe baalina, bandibadde nga bagenda mu maaso nnyo okusinga, era ne bayimiririra kukkiriza kwabwe eri ensi mu ngeri ennungi okusinga. Ku abo abeenyumiriza ku musana gwabwe, ate ne baleemererwa okutambuliramu, Kristo agamba, ‘Naye mbagamba nti, ku lunaku lw’okusalirwa omusango, Tiro ne Sidoni kiriba kyangu nnyo okusinga mmwe. Era ggwe, Kaperunaumu [Abadiventisti b’Olunaku olw’Omusanvu, abafunye omusana omungi], ogulinnyiddwa okutuuka mu ggulu [mu nsonga y’emikisa], olissibwa wansi mu kuzimu: kubanga singa ebikolwa eby’amaanyi ebyakoleddwa mu ggwe byandikoleddwa mu Sodomu, yandibeereddewo okutuusa leero. Naye mbagamba nti, eri ensi ya Sodomu, ku lunaku lw’okusalirwa omusango, kiriba kyangu nnyo okusinga ggwe.’ Mu kiseera ekyo Yesu n’addamu n’agamba, ‘Nkwebaza, Ai Kitange, Mukama w’eggulu n’ensi, kubanga okukisizza ebintu bino okuva eri ab’amagezi n’ab’abalina obwegendereza [nga bwe beebalirira bo bennyini], era n’obikkulidde abaana abato.’

> “‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.’

> Ate kaakano, kubanga mwakoze ebikolwa bino byonna, bw’ayogera Mukama, era ne njogera nammwe, nga nzukuka mu makya ne njogera, naye temuwulira; era ne mbayita, naye temwaddamu; kyennava nkola ennyumba eno, eyitibwa erinnya lyange, mwe mwesigaamu, n’ekifo kye nabawa mmwe ne bajjajjammwe, nga bwe nnakoze e Siiro. Era ndibagoba mu maaso gange, nga bwe nagoba ab’oluganda bammwe bonna, era n’ensigo ya Efulayimu yonna.

> “The Lord has established among us institutions of great importance, and they are to be managed, not as worldly institutions are managed, but after God’s order. They are to be managed with an eye single to his glory, that by all means perishing souls may be saved. To the people of God the testimonies of the Spirit have come, and yet many have not taken heed to reproofs, warnings, and counsels.

> Mukama atondedde mu ffe ebitongole eby’omugaso omunene, era biteekwa okuddukanyizibwa, si nga bwe baddukanya ebitongole eby’ensi, wabula nga mu nteekateeka ya Katonda. Biteekwa okuddukanyizibwa nga tuteeka mu maaso kitiibwa kye kyokka, okulaba nga mu ngeri zonna emmeeme eziri mu kuzikirira zisobola okulokolebwa. Eri abantu ba Katonda obujulizi bw’Omwoyo bubatuukiddeko, naye bangi tebaassaayo mwoyo ku kunenyezebwa, okulabula, n’emagezi.

> “‘Here now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: fear ye not me saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual degree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? but this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. . . . They judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge. Shall I not visit for these things? saith the Lord; shall not my soul be revenged on such a nation as this?’

> 'Muwulirize kaakano kino, mmwe bantu abasiru era abatategeera; mulina amaaso naye temulaba; mulina amatu naye temuwulira: Temuntya nze? bw’ayogera Mukama; temukankana mu maaso gange, nze eyateeka omusenyu okubeera ekkomera ery’ennyanja mu kiragiro ekitaggwaawo, nga ennyanja tesobola kulisukkirira; newakubadde ng’amayengo gaayo geekuusa ne geetabula, tegasobola kugiwangula; newakubadde nga gakuba eddoboozi, tegasobola kugiyitirira? Naye abantu bano balina omutima ogw’okuvumbunka era ogw’obujeemu; bajeemedde ne bagenda. Era tebagamba mu mitima gyabwe nti, Ka tutye Mukama Katonda waffe, atuwa enkuba ey’olubereberye n’ey’oluvannyuma mu kiseera kyayo; era atuterekera wiiki ezitegekeddwa ez’okukungula. Obutali butuukirivu bwammwe bwawusiza ebyo okuva gye muli, n’ebibi byammwe bibaziyiza ebirungi. . . . Ensonga y’omuweerera tebagisalira musango, naye bakula bulungi; ate n’eddembe ly’abaavu tebalisalira musango. Sijja kubabonereza olw’ebyo? bw’ayogera Mukama; omwoyo gwange tegujja kwezza ku ggwanga nga lino?'

> “Shall the Lord be compelled to say, ‘Pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee’? ‘Therefore the showers have been withholden, and there hath been no latter rain. . . . Wilt thou not from this time cry unto me, My father, thou art the guide of my youth?’” Review and Herald, August 1, 1893.

> Eriba nga Mukama alikakasibwa okugamba nti, ‘Tosabira bantu bano, so toyimusa kukaaba newakubadde okusaba olwabwe, so toyimirira ku lwabwe mu maaso gange: kubanga sirikuwuliriza’? ‘Kyava obutontome bw’emvula bukoomeddwa, so tewaabawo emvula ey’oluvannyuma. ... Tolina okuva mu kiseera kino okwogera gye ndi nti, Kitange, ggwe omukulembeze w’obuvubuka bwange?’ Review and Herald, Agusito 1, 1893.

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