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

Ekitabo kya Yoweeri n'Ekkanisa y'Abadiventisi b'Olunaku olw'omusanvu ey'e Lawodikiya - Ennamba amakumi abiri mu emu

Number Twenty-One

Ennamba amakumi abiri mu emu

Author

Jeff Pippenger

Published

December 31, 2025

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> And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Daniel 12:11.

> Era okuva mu kiseera we ekiweebwayo kya buli lunaku kinaaggyibwawo, n’ekivve ekireeta okuzikirira kinaateekebwawo, walibaawo ennaku lukumi mu bikumi bibiri mu kyenda. Danyeri 12:11.

Since October 22, 1844, the application of prophetic time is no longer a correct application of prophecy, by those who might wish to rightly divide the word of truth. The period of 1290 years in verse eleven is to be applied as a symbolic period after 1844, and the application after 1844, or a period without the elements of “time,” must retain the foundational understanding of the truth, as it was understood before 1844. The 1290 represents a period of 30, followed by 1260. The understanding before 1844 was that the thirty years from 508 unto 538 represented a period of preparation for the antichrist to begin to rule from 538 unto 1798.

Okuva ku Okitobba 22, 1844, okukozesa ekiseera ky’obunnabbi tekikyali enkozesa entuufu ey’obunnabbi, eri abo abagala okwawula ekigambo eky’amazima mu butuufu. Ekiseera ky’emyaka 1290 ekiri mu olunyiriri olw’ekkumi n’omu kiteekeddwa okukozesebwa ng’ekiseera eky’ekifaananyi oluvannyuma lwa 1844, era enkozesa oluvannyuma lwa 1844, oba ebbanga eritali kirimu ebintu bya “ekiseera,” liteekwa okukuuma okutegeera okw’ensisiseko okw’amazima, nga bwe kwali kumanyiddwa nga tekunnaba kutuuka 1844. Eya 1290 eyimirira ebbanga ly’emyaka 30, nga ligobererwa emyaka 1260. Okutegeera nga tekunnaba kutuuka 1844 kwali nti emyaka 30 okuva mu 508 okutuuka mu 538 yayimirira ebbanga ery’okwetegekera omulabe wa Kristo okutandika okufuga okuva mu 538 okutuuka mu 1798.

The 30 years transition is the subject of Paul in 2 Thessalonians. Paul includes no reference to the element of “time,” but he identifies the prophetic characteristics of paganism giving way to papalism in those thirty years. Then the papal rule began. The historical understanding, absent any element of time, identifies the transition of the fourth kingdom of Bible prophecy unto the fifth kingdom, followed by the first of two papal blood baths, thus typifying the transition of the sixth kingdom unto the threefold union of the dragon, the beast and the false prophet and the second papal blood bath.

Okukyuka okw’emyaka 30 kwe kumutwe gw’ebyo Pawulo by’ayogera mu Abatesalonika Eya Kubiri. Pawulo teyalaga nsonga yonna ey’ekiseera, naye yategeeza obubonero obw’obunnabbi obulaga obufuzi bw’Abapagani nga buwa ekifo obufuzi bw’obwa Papa mu myaka gya 30 egyo. Awo obufuzi bw’obwa Papa ne butandika. Okutegeera okw’ebyafaayo, nga tekulinamu nsonga yonna ey’ekiseera, kulambulula okukyuka okuva mu Bwakabaka obw’okuna obwogerwako mu obunnabbi bwa Baibuli okutuuka ku Bwakabaka obwa ttaano, oluvannyuma ne wabaawo ekiyiwa ky’omusaayi ekisooka ku bibiri eky’obwa Papa, era nga bwe kifaananyiriza okukyuka okuva mu Bwakabaka obwa mukaaga okugenda mu mukago ogw’ensatu ogw’eddagoni, ensolo n’anunnabbi omubuufu, era ne wabaawo n’ekiyiwa ky’omusaayi eky’okubiri eky’obwa Papa.

The thirty years preparation followed by a prophetic period is a primary symbol of God’s covenant with a chosen people. The transition of the two powers over the thirty years, that is followed by 1260 years of persecution aligns with Christ’s thirty years of preparation, followed by 1260 days of salvation. Antichrist’s thirty years preparation counterfeited Christ’s thirty years of preparation. The end of the thirty years identifies either the empowerment of Christ at His baptism, or the empowerment of the antichrist in 538. The empowerment of the antichrist came from the economic and military support that came from the previous kingdom, and the power poured out upon Christ came from the previous kingdom He left thirty years before.

Okutegeka okw’emyaka amakumi asatu, ogugobererwa ekiseera eky’obunnabbi, kye kabonero akasinga obukulu aka ndagaano ya Katonda n’abantu be yalondawo. Okukyuka kw’amaanyi abiri okwaliwo mu bbanga ery’emyaka amakumi asatu, ne kugobererwa emyaka 1260 egy’okubonyaabonyezebwa, kikwatagana n’emyaka amakumi asatu egy’etegeka ya Kristo, nga zigobererwa ennaku 1260 ez’obulokozi. Emyaka amakumi asatu egy’okutegeka kwa Anti‑Kulisito gyakoppa mu ngeri ey’obukyamu emyaka amakumi asatu egy’okutegeka kwa Kristo. Okukoma kw’emyaka amakumi asatu kulaga oba okunywezebwa n’obuyinza kwa Kristo mu kubatizibwa kwe, oba okunywezebwa n’obuyinza kwa Anti‑Kulisito mu mwaka 538. Obunywezebwa bw’obuyinza bwa Anti‑Kulisito bwava mu buyambi bw’eby’enfuna n’eby’eggye obwavudde mu bwakabaka obwasooka, era obuyinza obwafukibwa ku Kristo bwava mu bwakabaka obwasooka bwe yava emyaka asatu emabega.

The break in the two periods is marked by an empowerment, and the break in the two periods set forth by Abram and Paul is recognized by simple comparison. In Abram and Pauls’ thirty-year distinction, the preparation period was the first thirty years representing the covenant process, which empowered Abram’s descendants to fulfill the prophecy of bondage in Egypt. The four hundred and thirty years has a further symbolic division, for correctly applied the first two hundred and fifteen years is represented by God’s representative and Pharaoh. For Joseph and the first 215 years it was the good Pharaoh, and for Moses and the second 215 years it was the bad Pharaoh.

Okwawukana mu biseera bibiri kumanyibwa nga kuweebwa obuyinza, era okuwawukana mu biseera bibiri ebyateekebwawo Abramu ne Pawulo kumanyibwa mu kuyerekezebwa okuyanguye. Mu kusosola kwa Abramu ne Pawulo okw’emyaaka 30, ekiseera eky’okutegekebwa kyali emyaka 30 egyasooka, nga kiyimirira enteekateeka y’endagaano, eyawa abazzukulu ba Abramu obuyinza okutuukiriza obunnabbi bw’obuddu mu Misiri. Emyaka 430 girina okwawulibwa okundi okw’ekifananyi, kubanga bwe giteekeddwa mu ngeri entuufu, emyaka 215 egyasooka giimirirwa omubaka wa Katonda wamu ne Farawo. Ku Yusufu ne ku myaka 215 egyasooka, Farawo yali omulungi; ate ku Musa ne ku myaka 215 egy’okubiri, Farawo yali omubi.

That division identifies two periods of four generations. The first four generations can be laid over the second four generations line upon line, and in doing so, Joseph and Moses, a prophetic alpha and omega, interact with a alpha-good Pharaoh and an omega bad Pharaoh. There is great light to be derived from this parallel consideration, but I am simply identifying that Abram’s prediction of the fourth generation identifies two witnesses of the four generations in the 430 years. The twofold representation of four generations is found in the genealogies of Genesis four and five. When we consider Cain and Seth as the start of the listing of the blood lines, we find that there are eight generations from Seth to Noah, and that when divided in the middle there is a representation of two periods of four generations. This is recognized in the eight generational lines of both Seth and Cain.

Okukyawulamu okwo kulaga ebiseera bibiri eby’emilembe ennya. Emilembe ennya egyasooka gisobola okuteekebwa ku gy’okubiri olunyiriri ku lunyiriri, era bwe kityo Yusufu ne Musa, nga be Alufa n’Oomega eby’obunnabbi, bakkolagana ne Falaawo omulungi ow’Alufa ne Falaawo omubi ow’Oomega. Waliwo amagezi amanene agasobola okuva mu kufaananako kuno, naye njogera byokka nti obunnabbi bwa Abaramu ku mulembe ogw’okuna bulaga abajulizi babiri b’emilembe ennya mu myaka 430. Okulaga okuddubirwamu okw’emilembe ennya kusangibwa mu byafaayo by’obuzaaliranwa eby’Olubereberye essuula 4 n’essuula 5. Bwe tuteeka Kayini ne Seesi nga be ntandikwa y’okulondoola ennyiriri z’omusaayi, tusanga nti waliwo emilembe munaana okuva ewa Seesi okutuuka ewa Nuuwa, era bwe ezigabanyizibwa wakati, wabeerawo okulaga ebiseera bibiri eby’emilembe ennya. Kino kirabikira mu nniriri munaana z’obuzaaliranwa eza Seesi n’eza Kayini.

The genealogies in chapters four and five are represented with the conclusion of the lines, which is Noah. Noah is the symbol of God’s covenant with mankind as represented by the rainbow. Abram is the symbol of God’s covenant with a chosen people as represented by circumcision. Those two covenants are always tied together, and Genesis eleven, where we find the tower of Babel right after Noah’s flood, is where the genealogy that leads to Abram is set forth. In that passage it is ten generations, not eight. In the passage that leads to Abram and the passage that lead to Noah the Noachian and Abrahamic covenants are represented.

Ennyiriri z’olulyo mu mitwe egy’okuna n’egy’okutaano ziragibwa nga ziggukira ku Nuuwa. Nuuwa ye akabonero k’endagaano ya Katonda n’abantu bonna, nga kiragibwa mu musoke. Abramu ye akabonero k’endagaano ya Katonda n’abantu abaalondedwa, nga kiragibwa mu kukomolebwa. Endagaano ezo ebbiri zikwataganiddwa bulijjo, era mu Olubereberye ekkumi n’emu, gye tusanga omunara gwa Babele amangu ddala oluvannyuma lw’amataba ga Nuuwa, we wateekebwawo olulyo oluleeta eri Abramu. Mu kyawandiikibwa ekyo waliwo ennika kkumi, si munaana. Mu kyawandiikibwa ekireeta Abramu n’ekireeta Nuuwa endagaano eya Nuuwa n’eya Abulaamu ziragibwa.

In the passage from chapter eleven that addresses a chosen people we find two of those generations are laden with great light.

Mu kitundu eky’omu ssuula kkumi n’emu ekikwata ku bantu abalonde tusanga nti ku mirembe egyo ebbiri gijjudde ekitangaala ekinene.

> And Eber lived four and thirty years, and begat Peleg: And Eber lived after he begat Peleg four hundred and thirty years, and begat sons and daughters. And Peleg lived thirty years, and begat Reu. Genesis 11:16–19.

> Era Eber yabeera emyaka amakumi asatu n’ana, n’azaala Peleg. Era Eber yabeera emyaka ebikumi bina mu amakumi asatu oluvannyuma lw’okuzaala Peleg, n’azaala abaana ab’obulenzi n’ab’obuwala. Era Peleg yabeera emyaka amakumi asatu, n’azaala Reu. Olubereberye 11:16-19.

The reference to Eber is the first reference of the Hebrew word that is eventually identified as the Hebrew word “Hebrew.” In the genealogy of a chosen people, one of the ten descendants is named Hebrew, which is what the chosen people were to be known as. In three verses Eber and Peleg are used to mark the distinction of the chosen Hebrew race. Eber means “crossing over” or “the one who crosses over” and is the root of the word, “Hebrew.” Abram is a symbol of those who cross over from Babylon to the Promised Land. “Peleg” means “division” or “split,” as referenced in Genesis 10:25, where we are informed that in Peleg’s days the “earth was divided.”

Okuyogerwako ku Eber kwe kusooka okuyogerwako ku kigambo ky’Olwebbulaniya, ekiruvannyuma ne kimanyibwa ng’ekigambo ky’Olwebbulaniya “Hebrew.” Mu lukalala lw’obuzaale lw’abantu abalondeddwa, omu ku bazzukulu kkumi ayitibwa “Hebrew,” era erinnya eryo lye abantu abalondeddwa baali baakumanyibwanga. Mu ebyawandiiko bisatu, Eber ne Peleg bakozesebwa okulaga enjawulo ey’egganda ly’Abaebbulaniya abalondeddwa. Eber kitegeeza “okusomoka” oba “oyo asomoka,” era ky’ensibuko y’ekigambo “Hebrew.” Abram y’akafaananyi k’abo abasomoka okuva e Babulooni okuyingira mu Ettaka Eryasuubizibwa. “Peleg” kitegeeza “okugabanya” oba “okugabukamu,” nga bwe kyogerebwa mu Olubereberye 10:25, awatutegeeza nti mu nnaku za Peleg “ensi yagabanyibwa.”

Eber and Peleg represent a prophetic division for those who wish to rightly divide the word of truth. The genealogy of Noah produced two lines of eight, which represented two sets of four generations, as does the 430 years in Egypt. The genealogy of Genesis eleven is represented by ten, not eight, for it is the genealogy of a chosen people. The chosen people are divided into two groups of five, thus aligning with the parable of the ten virgins, which is the parable of God’s covenant people.

Eber ne Peleg bakiikirira okusalamu okw’obunnabbi eri abo abagala okusalamu bulungi ekigambo ky’amazima. Olulyo lwa Nuuwa lwazaalawo ennyiriri bbiri ez’omunaana, ezakiikiriza ebibiina bibiri eby’emmulembe ennya, era bwe kityo n’emyaka 430 egyali mu Misiri. Olulyo olw’ekitundu eky’ekkumi n’emu mu Olubereberye lukiikirirwa ekkumi, si munaana, kubanga lye lululyo lw’abantu abalonde. Abantu abalonde bagabanyizibwa mu bibinja bibiri eby’abataano, bityo ne bikwatagana n’olugero lw’abawala kkumi, olugero lw’abantu b’omukago gwa Katonda.

In that chosen people genealogy, Peleg’s name and his historical fulfillment represent a division of two classes of wise or foolish virgins, at the very point in biblical history that the earth had been divided at the tower of Babel. In the list of ten, Peleg is number five, for that is the center of ten. Eber the Hebrew, typified by Abram represents a foolish virgin who crosses over and becomes a wise virgin, when the two classes are divided at the cry at midnight. Eber, the first Hebrew in name, represents Abram, the first Hebrew by covenant. When the Lord called Abram out of Babylon, it typified the message of the midnight cry, which is the empowerment of the second angel, who calls men and women out of Babylon.

Mu lulyo lw’eggwanga eraalondwa, erinnya lya Peleg, wamu n’okutuukirizibwa kwe mu byafaayo, biraga okugabanyizibwa mu bibiina bibiri by’abawala: ab’amagezi n’abasirusiru, mu kaseera kennyini mu byafaayo bya Bayibuli lwe ensi yagabanyizibwa ku Munaala gw’e Babele. Mu lukalala lw’ekkumi, Peleg ye namba ttaano, kubanga ekyo kye kitakkati ky’ekkumi. Eber Omwebbulaniya, nga afaananyizibwa Abram, ayimira muwala omusirusiru ayita emitala n’afuuka muwala ow’amagezi, bwe ebibiina ebiri bigabanyizibwa ku ekukaaba kw’essaawa ya ttumbi. Eber, Omwebbulaniya asooka mu linnya, ayimira Abram, Omwebbulaniya asooka mu ndagaano. Bwe Mukama yayita Abram okuva e Babulooni, ekyo kyafaananyiza obubaka bw’ekukaaba kw’essaawa ya ttumbi, obw’okunyweza omulayika ow’okubiri, ayita abasajja n’abakazi okuva e Babulooni.

The parable of the ten virgins is represented with Eber and Peleg representing a call to come out, just before the dividing line of Peleg closes the door of probation. In the prophetic relationship Eber lived 430 years after Peleg, who then lived 30 years. The first step of Abram’s threefold covenant was represented by Eber and Peleg. Abram, as Eber and Peleg as the dividing line between two classes. Paul’s addition to Abram’s prophecy is Peleg’s addition to Eber’s prophecy. Eber proclaimed 400 years, but Peleg identified 430 years. Peleg therefore represented Paul, and Paul’s addition of 30 years to the 400 years, and Paul’s ministry was to identify the Peleg of Bible prophecy. The “Peleg” of Bible prophecy that Paul identified represented the dividing of the nation from literal to spiritual.

Engero y’abawala abatannafumbirwa ekkumi eriragibwa nga Eber ne Peleg bayimirira okuyita abantu okuvaayo, nga kitonotono ng’okugabanyibwa okwa Peleg kuggalawo oluggi lw’ekiseera ky’ekisa. Mu nteekateeka y’obunnabbi, Eber yabeera emyaka 430, ate Peleg n’abeera emyaka 30. Ekitundu ekisooka ky’endagaano ya Abram ey’ebitundu bisatu kyayimiririzibwa Eber ne Peleg. Abram yafaananyizibwa Eber; ate Peleg yafaananyizibwa ng’ensalo ey’okugabanya wakati w’ebika bibiri. Okugattako kwa Pawulo ku bubaka bwa obunnabbi bwa Abram kwe kugattako kwa Peleg ku bubaka bwa Eber. Eber yalangirira emyaka 400, naye Peleg yalambulula emyaka 430. Ky’ensonga Peleg yakiikirira Pawulo, era Pawulo n’agattako emyaka 30 ku myaka 400, ate era obuweereza bwa Pawulo bwali okulambulula "Peleg" w’obunnabbi bwa Baibuli. "Peleg" w’obunnabbi bwa Baibuli Pawulo gwe yalambulula yakiikirira okugabanyibwa kw’eggwanga okuva ku by’omubiri okudda ku by’omwoyo.

From Shem to Peleg is five descendants, and from Rue to Abram is five.

Okuva eri Shem okutuuka eri Peleg waliwo abazzukulu bataano, era okuva eri Rue okutuuka eri Abram nabo bataano.

> And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years. Genesis 15:13.

> Awo n'agamba Aberamu nti, Omanye ddala nti ezzadde lyo linaabeera bagenyi mu nsi etali yaabwe, era balibaweereza; era balibanyigirizanga okumala emyaka ebikumi bina. Olubereberye 15:13.

> Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise. Galatians 3:16–18.

> Kale ebisuubizo byasuubizibwa eri Abrahamu n’ezzadde lye. Tayogera nti, ‘Era eri ezzadde,’ ng’eyogera ku bingi; naye ng’eyogera ku limu, ‘Era eri ezzadde lyo,’ lye Kristo. Era kino kye njogera: etteeka eryaavaawo oluvannyuma lwa emyaka ebikumi bina n’amakumi asatu terisobola kusazaamu endagaano eyakakasibwa edda okuva eri Katonda mu Kristo, okufuula ekisuubizo nga kitaliiko kye kikola. Kubanga bwe kiba nti obusika bubeera bwa tteeka, tebuba ky’obusuubizo nate; naye Katonda yawa Abrahamu obusika mu kisuubizo. Galatians 3:16-18.

Thirty Years Old

Ow'emyaka amakumi asatu

Jesus was thirty when he began His ministry.

Yesu yali wa myaka amakumi asatu bwe yatandika obuweereza bwe.

> And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph, which was the son of Heli. Luke 3:23.

> Era Yesu yennyini yatandika okuba nga wa myaka nga amakumi asatu, ng'ali (nga bwe baali bamulowooza) mutabani wa Yusufu, wa Eri. Lukka 3:23.

Joseph began to serve Pharaoh in Egypt when he was thirty years old.

Yusufu yatandika okuweereza Falaawo e Misiri nga yali n’emyaka asatu.

> And Joseph was thirty years old when he stood before Pharaoh king of Egypt. And Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt. Genesis 41:46.

> Era Yusufu yali wa myaka asatu bwe yayimirira mu maaso ga Falaawo, kabaka w’e Misiri. Yusufu n’afuluma okuva mu maaso ga Falaawo, n’atambula mu Misiri yonna. Olubereberye 41:46.

The prophet Ezekiel was thirty years old when he began his ministry, and his ministry lasted twenty-two years.

Nnabbi Ezekyeri yalina emyaka amakumi asatu bwe yatandika obuweereza bwe, era obuweereza bwe bwamala emyaka amakumi abiri mu ebiri.

> Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.

> Awo ne kiba nti mu mwaka ogw’amakumi asatu, mu mwezi ogw’okuna, ku lunaku olw’okutaano olw’omwezi, nga nnali wamu n’abo abaatwalibwa mu buwaŋgwa ku lubalama lw’omugga Chebar, eggulu ne liggulwawo, ne ndaba ebyolesebwa bya Katonda. Ezekiel 1:1.

Ezekiel has more historical references within his writings than any other prophet. There are thirteen direct references to ascertainable dates in the writings of Ezekiel, and unknowingly, the biblical scholars and historians confirm that his ministry spanned twenty-two years, though they know not that twenty-two is a symbol of the one hundred and forty-four thousand.

Ezekyeri mu byawandiikibwa bye alimu ebikwata ku byafaayo ebisukkiridde okusinga nnabbi omulala yenna. Mu byawandiikibwa bya Ezekyeri mulimu emirundi kkumi n’asatu gy’ayogera butereevu ku nnaku ezitegeerekeka, era nga tebamanyi, abasomi ba Bayibuli n’abalondoozi b’ebyafaayo bakakasa nti obuweereza bwe bwamala emyaka amakumi abiri mu bbiri, newaakubadde tebamanyi nti amakumi abiri mu bbiri kye kabonero kya 144,000.

King David was thirty years old when he began to reign and he reigned for forty years.

Kabaka Dawudi yali wa myaka amakumi asatu bwe yatandika okufuga, era yafuga okumala emyaka amakumi ana.

> David was thirty years old when he began to reign, and he reigned forty years. In Hebron he reigned over Judah seven years and six months: and in Jerusalem he reigned thirty and three years over all Israel and Judah. 2 Samuel 5:4, 5.

> Dawudi yali wa myaka asatu bwe yatandika okufuga, era yafuga emyaka amakumi ana. Mu Hebbulooni yafugira Yuda emyaka musanvu n’emyezi mukaaga: era mu Yerusaalemi yafuga emyaka asatu mu ssatu ku Isirayiri yonna n’e Yuda. 2 Samwiri 5:4, 5.

David’s forty-year reign is a symbolic number, and the period of 40 is like Abram and Paul’s 430 years, for the 40 years is divided into two parts (7 and a half and 33 years). The two periods of David’s forty-year reign, have an added prophetic enigma, for another biblical witness records those two periods as seven years and thirty-three years. What does the extra six months in Second Samuel represent, and how does 7.5 and 33 equal 40? There is an overlap of six months that must represent a prophetic truth.

Emyaka 40 Dawudi gye yafugira giri omuwendo ogw’akabonero, era ekiseera ky’emyaka 40 kifaanana ng’emyaka 430 gya Abramu ne Paulo, kubanga emyaka 40 egabanyiziddwa mu bitundu bibiri (emyaka 7 n’ekitundu n’emyaka 33). Ebiseera ebiri eby’obufuzi bwa Dawudi obw’emyaka 40 birimu ekyama eky’obunnabbi ekyongereyeko, kubanga omujulirwa omulala ow’omu Bayibuli abiwandiika nti byali emyaka musanvu n’amakumi asatu mu ssatu. Emyezi mukaaga egyeyongeddwako mu Samwiri Okwokubiri gitegeeza ki, era 7.5 ne 33 bifuuka bitya 40? Waliwo okusaagirana kw’emiyezi mukaaga okuteekwa okukiikirira amazima g’obunnabbi.

> And the days that David reigned over Israel were forty years: seven years reigned he in Hebron, and thirty and three years reigned he in Jerusalem. 1 Kings 2:11.

> Awo ennaku Dawudi z’afugira Isirayiri zaali emyaka amakumi ana: mu Kebbulooni yafugira emyaka musanvu, era mu Yerusaalemi yafugira emyaka amakumi asatu mu ssatu. 1 Bassekabaka 2:11.

22 is a symbolic number representing the combination of Divinity with humanity and Ezekiel’s ministry lasted twenty-two-years. Joseph’s fourteen years is divided into two periods of seven years, Christ’s covenant week divided into two equal 1260-day periods, and David’s forty year reign is broken into two periods, with an additional symbol connecting the two periods.

22 gwe muwendo ogulimu akabonero ogulaga okugatta kw’obwakatonda n’obuntu, era obuweereza bwa Ezekyeri bwamala emyaka amakumi abiri mu bbiri. Emyaka kkumi na nnya gya Yusufu gigabanyiziddwa mu biseera bibiri eby’emyaka musanvu, sabbiiti y’endagaano ya Kristo egabanyiziddwa mu biseera bibiri eby’enkanankana eby’ennaku 1260, era n’obufuzi bwa Dawudi obw’emyaka amakumi ana bwagabanyiziddwa mu biseera bibiri, nga waliwo akabonero akayongerwako akagatta biseera ebyo bibiri.

Jesus is the Prophet, the Priest and the King. In the latter days He will lift up His church triumphant as an ensign, and that church is represented by Christ, the prophet, priest and king who has combined His Divinity with men, represented by Ezekiel the prophet, Joseph the priest and David the king. The four symbols represent three worthies in the furnace that was heated seven times above normal, and then there appeared the fourth, and He was as the son of God. All the world was represented at the celebration of Nebuchadnezzar’s golden image, and they all saw the church triumphant made up of a human prophet, a human priest and a human king, sustained by the fourth Divine person.

Yesu ye Nnabbi, Kabona era Kabaka. Mu nnaku ez'enkomerero alijja okugulumiza ekkanisa ye ey'obuwanguzi ng'ekibendera, era ekkanisa eyo ekiikirirwa Kristo, Nnabbi, Kabona era Kabaka eyagatta Obwakatonda bwe n'abantu, abakiikirirwa Ezeekyeri nnabbi, Yusufu kabona ne Dawudi kabaka. Obubonero obuna bukiikirira abasajja abatatu ab'ekitiibwa abali mu ettanulu ly'omuliro eryakuziddwa emirundi musanvu okusinga bulijjo; oluvannyuma ne labikaawo ow'okuna, era yali ng'Omwana wa Katonda. Ensi yonna yakiikirirwa mu kujaguza ekifaananyi ekya zaabu kya Nebukadduneeza, ne bonna ne balaba ekkanisa ey'obuwanguzi egattiddwa mu nnabbi omuntu, kabona omuntu ne kabaka omuntu, nga esigamiziddwa ku ow'okuna ow'Obwakatonda.

> “Satan has taken the world captive. He has introduced an idol sabbath, apparently giving to it great importance. He has stolen the homage of the Christian world away from the Sabbath of the Lord for this idol sabbath. The world bows to a tradition, a man-made commandment. As Nebuchadnezzar set up his golden image on the plain of Dura, and so exalted himself, so Satan exalts himself in this false sabbath, for which he has stolen the livery of heaven.” Review and Herald, March 8, 1898.

> Sitaani awambye ensi. Aleese essabbiiti ey’ekifaananyi, n’agiwa ekitiibwa ekinene ng’alaga ng’ekulu nnyo. Awambye okusinza n’ekitiibwa ky’ensi y’ekikristaayo n’akiggya ku Ssabbiti ya Mukama n’akiwa essabbiiti eno ey’ekifaananyi. Ensi efukaamira ennono, ekiragiro ekyakoleddwa abantu. Nga Nebukadduneeza bwe yateekawo ekifaananyi kye ekya zaabu mu ttale lya Dura, n’eyekuza; bwe batyo ne Sitaani yeekuza mu Ssabbiti eno ey’obulimba, nga ayambadde ebyambalo by’eggulu bye yawambye. Review and Herald, 8 Maarisi, 1898.

## The Number Four

Ennamba eya nnya

At the prophetic level, forty is a tithe of Abram’s four hundred, and four is a tithe of forty. Any prophetic characteristic that is found in the number four, must align with the symbolism of forty, which in turn must align with the symbolism of four hundred. In context, four often represents “worldwide,” a familiar understanding, but it also represents “a progression” and in some contexts a “progressive destruction.”

Ku mutendera ogw’obunnabbi, amakumi ana buba obw’ekkumi bwa bikumi bina bya Abram, era nnya buba obw’ekkumi bw’amakumi ana. Obubonero bwonna obw’obunnabbi obusangibwa mu nnamba nnya busaanidde okutukana n’amakulu g’amakumi ana, era amakumi ana gasaanidde okutukana n’amakulu ga bikumi bina. Mu mbeera, nnamba nnya emirundi mingi eyimirira “ensi yonna,” ekitegeerwa ekimanyiddwa bulijjo, naye era eyimirira “okweyongerayo” era mu mbeera ezimu “okuzikirira okw’ekweyongerayo.”

The first four of the seven trumpets represent the progressive destruction of Western Rome. Eastern Rome in Constantinople ended in submission to the four Ottoman Sultans. Line upon line eastern and western Rome progressively disintegrated over four periods, represented by four trumpets, while also being brought down by Islam of the fifth and sixth trumpets. Together the two lines identify the fall of Rome over four generations of trumpets, while an escalating war with Islam leads to the ultimate demise when the four sultans of Islam take supremacy over the kingdom. The history of west and east began with the division of the Empire by Constantine in 330.

Enkondeere ennya ezisooka ku musanvu zitegeeza okuzikirizibwa okutambulira mu maaso kwa Ruumi ey’Bugwanjuba. Ruumi ey’Buvanjuba e Konstantinopoli yaggwa ng’egondera basultaani bana b’Obwakabaka bwa Otomaani. Olunyiriri ku lunyiriri, Ruumi ey’Buvanjuba n’ey’Bugwanjuba byasannyalaluka butono butono mu biseera bina ebiragirwa mu nkondeere ennya, nga era ne ziggibwawo Obuyisiramu obw’enkondeere ey’okutaano n’ey’omukaaga. Wamu, ennyiriri ebbiri zino ziraga okugwa kwa Ruumi mu mirembe gy’enkondeere ennya, ng’entalo ezikyeyongera n’Obuyisiramu zireeta okusaanawo okusembayo bwe basultaani bana b’Obuyisiramu beetikkira obufuzi obusukkulumye ku bwakabaka. Ebyafaayo eby’e Bugwanjuba n’eby’e Buvanjuba byatandika bwe Konstantino yagabanya Obwakabaka mu 330.

The four trumpets of western Rome begin in 330, and the fifth and sixth trumpet represent the power that bring eastern Rome down, an eastern Rome also began in 330. Both eastern and western Rome contributed to the work of placing the papal power on the throne of the earth in 538, so the two lines of western and eastern typify the two horns of the United States, who places the papal power back on the throne at the Sunday law. Western Rome is the symbol of churchcraft in the prophetic relationship and eastern Rome is the symbol of statecraft.

Enzamba ennya eza Loma ey’Obugwanjuba zatandika mu 330, ate enzamba ey’okutaano n’ey’omukaaga zisimbolera amaanyi agawisa Loma ey’Obuvanjuba wansi, era Loma ey’Obuvanjuba nayo yatandika mu 330. Loma ey’Obuvanjuba n’ey’Obugwanjuba byombi byawangayo omugabo mu mulimu ogw’okuteeka obuyinza bwa Papa ku ntebe y’ensi mu 538, noolwekyo ennyiriri ebbiri ez’Obugwanjuba n’ez’Obuvanjuba zisimbolera ensinga ebbiri z’Amerika, ey’ateeka obuyinza bwa Papa nate ku ntebe ku etteeka lya Sande. Loma ey’Obugwanjuba kye kifaananyi ky’obukugu mu by’ekkanisa mu nkolagana ey’obunnabbi, ate Loma ey’Obuvanjuba kye kifaananyi ky’obukugu mu by’obufuzi.

Within the history of the fall of western and eastern Rome, the history of papal Rome is set forth. Beginning with the church of the disciples, represented by Ephesus, the first three churches lead to the fourth church, which is the papacy from 538 until 1798. In Revelation thirteen, the papacy is identified as ruling for 42 months, after its deadly wound of 1798 is healed at the Sunday law. “Time is no longer” after 1844, so the forty-two months are a symbol of the period of persecution from the Sunday law until Michael stands up. The pioneers understood the churches, seals and trumpets represented three lines of history that run parallel to one another. Laying the prophetic testimony of western Rome over the line of eastern Rome and the line of papal Rome is not a prophetic application which was employed by the Millerites, but the technique does not contradict any of their established understandings.

Mu byafaayo eby’okugwa kwa Roma ey’Ebugwanjuba n’ey’Ebuvanjuba, byafaayo bya Roma ey’Obwa Paapa bitondoloddwa. Nga bitandika n’ekkanisa y’abayigirizwa, eyeyimirirwamu Efeso, amakkanisa ssatu agasooka gatuusa ku kanisa ey’okuna, eye Obwa Paapa okuva mu 538 okutuuka mu 1798. Mu Kubikkulirwa 13, Obwa Paapa bulagibwa ng’bufuga okumala emyezi 42, oluvannyuma ebbwa lyalyo ery’okufa erya 1798 nga lijanjabuliddwa mu kiseera ky’etteeka lya Ssande. “Obudde tekyaliwo” oluvannyuma wa 1844, kale emyezi amakumi ana mu ebiri giba kabonero k’ebbanga ly’okutulugunyizibwa okuva ku tteeka lya Ssande okutuusa Mikaeri bw’ayimirira. Abasookasooka baategeera nti amakkanisa, ebisiba n’enkondeere byalanga layini ssatu z’ebyafaayo eziringana nga zigendera wamu. Okuteeka obujulizi obw’obunnabbi bwa Roma ey’Ebugwanjuba ku layini ya Roma ey’Ebuvanjuba ne ku layini ya Roma ey’Obwa Paapa si nkozesa y’obunnabbi eyakozesebwa Abagoberezi ba Miller, naye enkola eno tewakana na ntegeera yonna ku bye baali bamaze okuteekebwawo.

Line upon line, the first four trumpets are to be laid over the history represented by the fifth and sixth trumpets, and then the line of the first three churches that lead to the period of papal persecution represented by the fourth church. Four trumpets on the one line, four sultans on the second line, and four churches on the third line. The number “four” represents worldwide, but it also represents a progressive destruction of either a civil or religious power. What it represents is determined by context.

Olunyiriri ku lunyiriri, amakondeere ana agasooka gatteekebwe ku byafaayo ebiragiddwa mu kkondeere ey’okutaano n’ey’omukaaga, n’oluvannyuma olunyiriri lw’amakkanisa asatu agasooka agakulirira okutuuka ku kiseera eky’okutulugunyizibwa okw’Obwa Papa, ekiragiddwa mu kkanisa eky’okuna. Amakondeere ana ku lunyiriri olusooka, abasultani bana ku lunyiriri olwokubiri, n’amakkanisa ana ku lunyiriri olw’okusatu. Ennamba “muna” emiririra eby’ensi yonna, naye era emiririra okuzikirizibwa okweyongerayongera kw’obuyinza bw’ebyobufuzi oba obwa ddiini. Kye kiraga kisinziira ku mbeera gy’ekyogerwamu.

At the Sunday law the papal power is restored. The first time the papacy was empowered there was a thirty-year period of preparation. In the first four churches, the fourth church is the papacy, and the first church was the disciples, represented as Ephesus. The first three generations of the Christian church led to the fourth church of Thyatira, that is represented by Jezebel. When you get to Thyatira, in 538, a Sunday law was enacted at the Counsel of Orleans, thus identifying the Sunday law in the United States, when the deadly wound of 1798 is healed.

Ku tteeka ly’Olw’ Sande, obuyinza bwa Papa buddizibwawo. Omulundi ogwasooka obupapa lwe bwafuna obuyinza, waaliwo ebbanga ly’emyaka asatu ery’okutegeka. Mu makanisa agasooka ennya, ekkanisa ey’okuna ye obupapa, ate ekkanisa eyasooka yali abayigirizwa, yakiikirizibwa nga Efeso. Ebyasa essatu ebyasooka eby’ekkanisa ey’ObuKristo byatuusa ku kkanisa ey’okuna eya Tiyatira, eya kiikiribwa Yezebali. Bw’otuuka ku Tiyatira, mu 538, etteeka ly’Olw’ Sande lyayisibwa mu Lukiiko lwa Orleans, era kino kiraga etteeka ly’Olw’ Sande mu Amerika, nga ekiwundu eky’okufa eky’omwaka 1798 kiwonyeddwa.

The history from 1798, until the Sunday law in the United States is represented by the first four churches. The fourth church of Thyatira is the Sunday law, and the papal persecution which follows. The first church of Ephesus, the church who lost its first love, ended up at the conclusion of the four-step progressive destruction, at the Sunday law of Thyatira. The generation that leads to the Sunday law of Thyatira, is the third generation of Pergamos. Thyatira represents the Sunday law until the close of probation, and Pergamos represents the compromise of the third generation that prepares the way for Thyatira. The third generation of Pergamos, and the compromise it represents was first fulfilled in the time of Constantine, who passed the very first Sunday law in 321. The United States began as the lamb of Ephesus, but when it places Thyatira back on the throne, it speaks as a dragon.

Ebyafaayo okuva mu 1798 okutuusa ku tteeka lya Sande mu United States biyimirirwa amakanisa ag’asooka ag’ana. Ekkanisa ey’okuna eya Tiyatira ye tteeka lya Sande, era n’okutulugunyizibwa okw’obuyinza bwa Paapa okugoberera. Ekkanisa eyasooka eya Efeso, ekkanisa eyafiirwa okwagala kwayo okusooka, yakoma mu nkomerero y’emitendera ennya egy’okuzikirira egy’okweyongera, ku tteeka lya Sande erya Tiyatira. Omulembe ogutwala ku tteeka lya Sande erya Tiyatira, gwe mulembe ogw’okusatu ogwa Perugamo. Tiyatira ayimirira tteeka lya Sande okutuusa ku kuggwaawo kw’ekiseera eky’okugezebwako, ate Perugamo ayimirira okutegeeraana n’obutali butuufu okw’omulembe ogw’okusatu ogw’eteekateeka oluguudo olwa Tiyatira. Omulembe ogw’okusatu ogwa Perugamo, n’okutegeeraana n’obutali butuufu kwe guyimirira, byasooka okutuukirira mu mulembe gwa Konstantino, eyayisa etteeka erya Sande erisooka mu mwaka gwa 321. Amerika yatandika ng’omwana w’endiga owa Efeso, naye bwe eteeka Tiyatira nate ku ntebe y’obwakabaka, eyogera ng’omusota omukulu.

The progressive destruction of the United States is represented by the first four churches of Revelation. The progressive destruction of the sixth kingdom of Bible prophecy occurs over four generations that lead to the Sunday law, where the earth beast, speaks as a dragon. The final generation is represented by the dragon, that is a reptile, as in the Garden of Eden, and for this reason, both John the Baptist and Jesus called the last generation of ancient Israel, “a generation of vipers.”

Okuzikirizibwa okweyongera mpola mpola kw'Amerika kuyimiririrwa amakkanisa ag'okusooka ennya mu kitabo ky'Okubikkulirwa. Okuzikirizibwa okweyongera mpola mpola kw'obwakabaka obw'omukaaga mu obunnabbi bwa Baibuli kubeerawo mu mirembe ennya, ne kutwala ku tteeka lya Sande, we ekisolo ekivudde mu nsi kyogera ng'ejjoka. Omulembe ogw'enkomerero guyimiririrwa ejjoka, ensolo ekulukuta, nga bwe kyali mu Ennimiro y'Eddeni; era olw'ensonga eyo Yokaana Omubatiza ne Yesu baayita omulembe ogw'enkomerero ogwa Isirayiri ey'edda, "ezzadde ly'enzoka."

The fourth and last generation is either the “chosen generation” representing the one hundred and forty-four thousand, or its counterpart, the generation of vipers. One class has formed the image of Christ, the other the image of the beast—the serpent. The generation of vipers is directly set forth, four times in God’s Word. The context at each reference is different.

Ezzadde ery’okuna era ery’enkomerero kimu ku bino bibiri: ‘ezzadde erirondedwa’ eriyimirira emitwalo kkumi n’ennya n’enkumi nnya; oba munne amwenkana, ezzadde ly’emisota. Ekibiina kimu kyeetondedde ekifaananyi kya Kristo; ekirala ekifaananyi ky’ensolo—omusota. Ezzadde ly’emisota lirambikiddwa mu butereevu emirundi ena mu Kigambo kya Katonda. Omulamwa mu buli gy’ekyogerwamu guba gwa njawulo.

> But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:7.

> Naye bwe yalaba Abafalisaayo n’Abasaddukaayo bangi nga bajja mu kubatizibwa kwe, n’abagamba nti, Mmwe baana b’enjoka, ani yabalabula okudduka ekiruyi ekijja? Matayo 3:7.

If the “generation of vipers” were simply some derogatory remarks about a couple sects of people that John didn’t like, then there would be nothing to say about the expression. But every word is sacred within God’s Word, so John was assigning a specific label to the Sadducees and Pharisees. That label is defined prophetically by the context of the passage where it is expressed. In the passage John is identified as accomplishing his ministry, then the Sadducees and Pharisees enter the narrative. In the opening verses John is identified as Isaiah’s “voice in the wilderness.”

Singa “ekika ky’emisota” kyabanga kyokka ebigambo eby’okunyooma ebikwata ku bibiina bibiri by’eddiini by’abantu Yokaana bye yabadde tabyagala, tewandibaddewo kya kwogerako ku kigambo ekyo. Naye buli kigambo kitukuvu mu Kigambo kya Katonda, ky’ova olaba Yokaana ng’abatuuma Abasadukayo n’Abafalisaayo erinnya erirambulukufu. Eryo erinnya litegeezebwa mu ngeri ey’obunnabbi ng’otunuulidde obukwakkulizo bw’ekitundu ky’Ebyawandiiko mwe lyogereddwa. Mu kitundu ekyo Yokaana alabisibwa ng’atuukiriza obuweereza bwe, oluvannyuma Abasadukayo n’Abafalisaayo ne bayingira mu nkuru. Mu bigambo ebyasooka Yokaana alambulwa nga “eddoboozi ery’omu ddungu” lya Isaaya.

> In those days came John the Baptist, preaching in the wilderness of Judaea, And saying, Repent ye: for the kingdom of heaven is at hand.

> Mu nnaku ezo Yokaana Omubatizi n’ajja, ng’abuulira mu ddungu lya Yudaya, n’agamba nti, Mwenenye; kubanga obwakabaka obw’eggulu bunaatera okutuuka.

> For this is he that was spoken of by the prophet Esaias, saying,

> Kubanga ono ye eyayogerwako nnabbi Isaaya, nti,

> The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.

> Eddoboozi ly’oyo ayogerera mu ddungu nti, Mutegeke ekkubo lya Mukama, mugolole enzira ze.

> And the same John had his raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey.

> Era Yokaana oyo yali ayambadde ekyambalo eky’enviiri z’engamira, n’akasanyu k’amaliba ku kiwato kye; n’emmere ye yali enkejje n’omubisi gw’enjuki ogw’omu nsiko.

> Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, And were baptized of him in Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:2–7.

> Awo abantu ab’e Yerusaalemi ne bavaayo gye yali, n’ab’e Yudaya bonna, era n’ab’omu kitundu kyonna ekiriraanye Yoludaani; ne babatizibwa naye mu Yoludaani, nga bawatula ebibi byabwe. Naye bwe yalaba Abafalisaayo n’Abasaddukaayo bangi nga bajja mu kubatizibwa kwe, n’abagamba nti, Mmwe ezzadde ly’ennyoka, ani yabalabula okudduka okuva mu kiruyi ekirikuja? Matayo 3:2-7.

The final generation of ancient Israel is labelled as “a generation of vipers,” by a prophet who came out of the wilderness. John is the prophet who fulfilled the role as Malachi’s messenger who prepared the way for the Messenger of the Covenant, who was also the voice in the wilderness identified by Isaiah.

Omulembe ogw’enkomerero ogw’Isirayiri ey’edda gwayitibwa "zabbiro z’ennyoka" omunnabbi eyava mu ddungu. Yokaana ye nnabbi eyatuukiriza omulimu ng’omubaka wa Malaki, eyategekera Omubaka w’Endagaano ekkubo, era ye ddoboozi ery’omu ddungu Isaaya lye yayogerako.

If we consider “leaves” as a symbol, we find that they represent “profession.” The first reference is with Adam and Eve, who covered their unrighteousness, with fig leaves. They had previously worn the garment of light, the garment of righteousness, but when that was gone, they realized they were naked Laodiceans, who think all they need to do is hide behind the “leaves of profession,” and everything will be OK. Further on in the passage, John speaks directly against the Laodicean Jews trusting in the bloodline of Abraham to save them, for their presumption was simply the empty leaves of profession. A person’s garments represent who they are.

Bwe tutunuulira "amakoola" ng’ekifaananyi, tufuna nti gayimirira "okwewaana." Okusooka kulabikira ku Adamu ne Eva, abaakubikka obutali butuukirivu bwabwe n’amakoola g’omukuyu. Baali basooka bambadde olugoye lw’ekitangaala, olugoye lw’obutuukirivu, naye bwe lwaggwaawo ne bategeera nti baali b’abwereere ng’ab’e Lawodikiya, abalowooza nti kye beetaaga kyonna kwe okwebikka emabega w’ "amakoola g’okwewaana," ne byonna ne biba bulungi. Mu kitundu ekiddako mu kyawandiikibwa, Yokaana ayogera butereevu ng’awakanya Abayudaaya ab’e Lawodikiya abeesiga obuzaale bwa Ibulayimu okubalokola, kubanga okwekakatiriza kwabwe kwali bwerere, nga "amakoola ag’abwereere ag’okwewaana." Engoye z’omuntu ziyimirira ani gwe ye.

Trees are a symbol of men and of kingdoms, and the fruit, the branch, the seed, the soil, the water, the root and obviously the leaves all represent specific prophetic symbols unto themselves, but each of those truths is connected to the other symbols represented in the various lines of prophecy that employ the prophetic symbols that go to make up a “tree.” Of course, the first prophetic symbolism of a tree is that it represents a life-or-death test.

Emiti gikiikirira abantu n’obwakabaka, era ekibala, ettabi, ensigo, ettaka, amazzi, omuzi era naddala amakoola byonna bikiikirira obubonero obw’obunnabbi obulambulukufu mu byabyo bennyini; naye buli kimu ku mazima ago gakwatanira wamu n’obubonero obulala obulabikibwa mu njigiriza z’obunnabbi ez’enjawulo ezikozesa obubonero obw’obunnabbi obuyungiddwa okufuula ‘omuti’. Kale ddala, akabonero akasooka ak’obunnabbi ak’omuti kwe kukiikirira ekigezo eky’obulamu oba eky’okufa.

John’s message is represented by the clothes he wore, and the food he ate. Prophetic food, such as the manna at the beginning of ancient Israel, or the Bread of Heaven at the end; must be eaten. The food represents a prophetic testing message which must be eaten, for it is Christ’s flesh and His blood. The clothes John wore and the food he ate identifies the message, and messenger who prepared the way for Christ. John typifies the final messenger who prepares the way for Christ, who is the Messenger of the Covenant who suddenly comes to His temple at the Sunday law. When that takes place, the foolish virgins, who are also Laodiceans and tares, represent the final fourth generation of those who profess to be the legitimate covenant people of Abraham, just as did the Pharisees and Sadducees, in the time when John appeared out of the wilderness.

Obubaka bwa Yokaana bukiikirizibwa mu byambalo bye yayambala ne mmere gye yali alya. Emmere ey’obunnabbi, nga mana ku ntandikwa ya Isirayiri ey’edda, oba Omugaati ogw’Eggulu ku nkomerero, kiteekwa okuliyibwa. Emmere eyo ekiikirira obubaka bw’okukemebwa obw’obunnabbi obwetaaga okuliyibwa, kubanga ye omubiri gwa Kristo n’omusaayi gwe. Ebyambalo Yokaana bye yayambala n’emmere gye yali alya bimanyisa obubaka n’omubaka eyategekera Kristo ekkubo. Yokaana akola ng’ekifaananyi ky’omubaka ow’enkomerero eyeetegekera Kristo ekkubo—Kristo ye Omubaka w’Endagaano ajja amangu ddala mu yeekaalu ye mu kiseera ky’etteeka lya Ssande. Bw’ekibaawo, abawala abasirusiru, aba Lawodikiya era nga be ebikoola, baakiikirira olulyo olw’okuna olw’enkomerero olw’abo abeeyita nti be bantu b’Endagaano ab’amatuufu ba Ibulayimu, nga bwe baali Abafalisaayo n’Abasaddukaayo mu biro Yokaana bwe yava mu ddungu n’alabika.

John wore camel hair, a leather girdle that included a harness attachment, such as farm animals have with a yoke. He ate, and therefore his message was of locusts, a premier symbol of Islam in the Scriptures, and he mixed his message of Islam, with the honey.

Yokaana yambadde olugoye olw’enviiri z’engamira, era ng’asinzeewo omusipi ogw’eddiba ogw’omu kiwato ogwalimu eky’okunyweza, ng’ente ezikolerawo bwe zisibwamu eggigi. Yalya, era n’olwekyo obubaka bwe bwali ku nzige, akabonero akasukkiridde ak’Isilamu mu Byawandiikibwa, era n’abutabula obubaka bwe bw’Isilamu n’omubisi gw’enjuki.

> And the house of Israel called the name thereof Manna: and it was like coriander seed, white; and the taste of it was like wafers made with honey. Exodus 16:31.

> Era ennyumba ya Isirayiri baayita erinnya lyakyo Manna; era kyali ng’ensigo z’ekoreyanda; kyali kya mweru; era obuwoomerero bwakyo bwali ng’obukumi obukoleddwa n’omubisi gw’enjuki. Okuva 16:31.

Manna is a symbol of God’s Word, and it tasted like honey, which the prophets identify as the taste of the message, they are represented as eating. John brought the message of Islam as represented by the locusts, and a girdle of camel leather and camel hair. The locusts and the camel are both symbols of Islam. That message of Islam was mixed with the enlightenment of God’s Word that is represented as “honey.”

Manna kye kifaananyi ky'Ekigambo kya Katonda, era kyawoomeranga ng'omubisi gw'enjuki, ogwo banabbi gwe bagamba nti guli ng'obuwoomerero bw'obubaka, era balagibwa nga bagulya. Yokaana yaleeta obubaka bwa Buyisiramu, nga bulagirwa mu nsennene, era n'omusipi ogw'eddiba ly'engamira n'obwoya bw'engamira. Ensennene n'engamira byombi bifaananyi bya Buyisiramu. Obubaka obwo bwa Buyisiramu bwavangibwa wamu n'okutangaaza okw'Ekigambo kya Katonda okwalagibwa ng'omubisi gw'enjuki.

> Then said Jonathan, My father hath troubled the land: see, I pray you, how mine eyes have been enlightened, because I tasted a little of this honey. 1 Samuel 14:29.

> Awo Yonasaani n’agamba nti, Kitange atabangudde ensi: mulabe, mbasaba, amaso gange bwe gaseeseetuse kubanga nnayakako ku buki buno katono. 1 Samwiri 14:29.

John did not simply represent a message of Islam, but he came from the wilderness, as did Elijah, and John did not eat honey, he ate wild honey, for he, as with Christ, was not trained in the institutions of the day who had their own honey of a message, represented by the leaven of the Pharisees and Sadducees. John ate honey from the wilderness, for he was trained by the Holy Spirit outside the religious institutions of his day. The typical girdle of the time period contained a hinge mechanism that a person would tie their camel hair garment onto. The hinge represents John, who was the turning point from the earthly unto the heavenly sanctuary.

Yokaana teyakiikirira bubaka bwa Obusiraamu busa, wabula yajja ng’ava mu ddungu, nga bwe yakola Eriya; era Yokaana teyalyanga omubisi gw’enjuki, yalyanga omubisi gw’enjuki ogw’omu nsiko, kubanga ye, nga ne Kristo bwe yali, teyatendekebwa mu bitongole by’omu kiseera ekyo eby’eddiini, ebyalina omubisi gwabyo gw’obubaka, ogwafaananyizibwanga ne kizimbulukusa kya Abafalisaayo n’Abasaddukaayo. Yokaana yalyanga omubisi gw’enjuki ogw’omu nsiko, kubanga yatendekebwa Omwoyo Omutukuvu ng’ali ebweru w’ebitongole by’eddiini eby’omu kiseera kye. Ekikoba eky’oku kiwato ekya bulijjo eky’omu kiseera ekyo kyali kirimu enkwawa gye omuntu yasibangako ekigoye eky’enviiri z’engamira. Enkwawa eno ekyimirira Yokaana, eyali akakyusizo okuva ku eby’ensi okutuuka ku kifo ekitukuvu eky’omu ggulu.

> “The prophet John was the connecting link between the two dispensations. As God’s representative he stood forth to show the relation of the law and the prophets to the Christian dispensation. He was the lesser light, which was to be followed by a greater. The mind of John was illuminated by the Holy Spirit, that he might shed light upon his people; but no other light ever has shone or ever will shine so clearly upon fallen man as that which emanated from the teaching and example of Jesus. Christ and His mission had been but dimly understood as typified in the shadowy sacrifices. Even John had not fully comprehended the future, immortal life through the Saviour.” The Desire of Ages, 220.

> Nnabbi Yokaana ye yali omugatta wakati w’ebiseera byombi. Ng’akiikirira Katonda, yayimirira okulaga enkwatagana wakati w’amateeka n’abannabbi n’ekiseera ky’Obukristaayo. Yali omusana omutono, ogwaddirwako omunene. Endowooza ya Yokaana yalung’amizibwa Omwoyo Omutukuvu, alyoke abaleetera abantu be omusana; naye tewali musana mulala ogwawangaala wadde ogugenda kuwangaala mu ngeri entangavu bw’otyo ku muntu agudde mu kibi, ng’oguva mu kuyigiriza n’eky’okulabirako kya Yesu. Kristo n’omulimu gwe baali babitegeera butono nnyo, nga bifaananibwa mu biweebwayo ebyali ekisiikirize. Wadde ne Yokaana yennyini teyali ategedde ddala obulamu obujja obutaggwaawo obuyita mu Mulokozi. The Desire of Ages, 220.

The hinge garment of John is introduced at the very point of Christ’s baptism, which was the turning point, represented by the place where John was baptizing. That place was named Bethabara meaning “ferry crossing,” and is the very place ancient Israel entered into the Promised Land as they came out of the wilderness, just as John had done.

Ekyambalo kya Yokaana ekya 'hinge' kimenyezebwa mu kiseera kennyini Kristo bwe yabatizibwa, ekyo ekyaali akaseera ak’enkyukakyuka, ekiragirwa mu kifo Yokaana mwe yabatizanga. Ekifo ekyo kyayitibwa Bethabara kitegeeza 'awambukirwa eryato,' era kye kifo kennyini Isirayiri ey’edda mwe bayingirira mu Nsi eya Ssuubizo bwe baava mu ddungu, nga Yokaana bwe yali akoze.

Of course, the movement of the one hundred and forty-four thousand are who John is representing, but we are simply pointing out that when Jesus was baptized, it was that generation that He and John called the “generation of vipers.” Jesus came to magnify God’s Ten Commandment law, and He inspired every word in the Bible, so when He calls the final generation of ancient Israel a generation of vipers, He knows full well that the second commandment identifies the judgment being accomplished in the third and fourth generations.

Mazima ddala, ekibiina ky’abantu 144,000 be Yokaana b’akiikirira, naye tukyalaga nti bwe Yesu yabatizibwa, gwe mulembe gwe Ye ne Yokaana baayita “zzadde ly’emisota.” Yesu yajja okugulumiza etteeka lya Katonda ery’Ebiragiro Ekkumi, era Ye yafuuya buli kigambo mu Baibuli, kale bwe ayita omulembe ogw’enkomerero ogwa Isirayiri ya kale “zzadde ly’emisota,” amanyi bulungi nti Ekiragiro eky’okubiri kiraga okusala omusango okutuukirizibwa mu emirembe egy’okusatu n’egy’okuna.

The third and fourth generations represent a progressive judgment that ends in the fourth generation, which is the generation of vipers. Christ baptism typifies 9/11. The Laodicean Seventh-day Adventist generation has been in its final generation since that time. John’s message to the Pharisees and Sadducees was the Laodicean message.

Emirembe egy’okusatu n’egy’okuna gikulaga okusala omusango ogugenda gweyongera era ne guggwa mu mulembe ogw’okuna, ogwo gwe mulembe gw’emisota. Okubatizibwa kwa Kristo kuyimirira ng’ekifaananyi kya 9/11. Omulembe gwa Lawodikiya ogw’Abadiventisti b’Olunaku Olw’Omusanvu gubadde mu mulembe ogwasembayo okuva olwo. Obubaka bwa Yokaana eri Abafalisaayo n’Abasaddukaayo bwali obubaka bwa Lawodikiya.

> But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them,

> Naye bwe yalaba Abafalisaayo n'Abasaddukaayo abangi nga bajja ku kubatizibwa kwe, n'abagamba nti,

> O generation of vipers, who hath warned you to flee from the wrath to come?

> Mmwe abaana b'ennyoka, ani eyabalabula mudduke obusungu obujja?

> Bring forth therefore fruits meet for repentance: And think not to say within yourselves, We have Abraham to our father:

> Noolwekyo muzale ebibala ebisaanira okwenenya: era temulowooze kugamba mu mitima gyammwe nti, Tulina Ibulayimu okuba kitaffe:

> for I say unto you, that God is able of these stones to raise up children unto Abraham.

> kubanga mbagamba nti Katonda ayinza okuva mu mayinja gano okuzalira Ibulayimu abaana.

> And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.

> Era kaakano ekyuma eky’okutema kiteekeddwa ku mizi gy’emiti; n’olwekyo buli muti ogutazaala bibala birungi gunaatemebwako ne gusuulibwa mu muliro. Nze mbabatiza mu mazzi olw’okwenenya; naye oyo ajja oluvannyuma lwange asinga amaanyi, nze siri wa muwendo kutikka engatto ze; ye alibabatiza mu Mwoyo Omutukuvu ne mu muliro. Ekyuma eky’okubungulula kiri mu mukono gwe, era alirongoosa ddala oluggya lwe, alikuŋŋaanya eŋgano ye mu kiterekero; naye obusagwa alibuyokya n’omuliro ogutazikira.

> Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. Matthew 3:7–13.

> Awo Yesu n'ava mu Ggaliraaya n'ajja ku Yoludaani eri Yokaana, okubatizibwa naye. Matayo 3:7-13.

Jesus came from Galilee, which symbolizes a turning point in agreement with John’s girdle-hinge, and the meaning of Bethabara. John’s work of preparing the way, had then changed to Christ’s work of confirming the covenant. The thirty years of preparation was ended and the three and a half years before and after the cross began.

Yesu n’ava e Galiraaya, ekyo ekisimbolera ekifo eky’okukyukira ng’ekwatagana n’ekhingi y’ekyambalo ekisibibwa mu kiwato kya Yokaana, era n’amakulu ga Bethabara. Omulimu gwa Yokaana ogw’okutegekera ekkubo ne gukyuka ne gufuuka omulimu gwa Kristo ogw’okukakasa endagaano. Emyaka asatu egy’okutegeka gyaggwa, era emyaka esatu n’ekitundu egy’okusooka n’egy’oluvannyuma lw’omusalaba ne gitandika.

John’s message was a warning of the coming wrath at the destruction of Jerusalem, a destruction that also represents the end of the world and the seven last plagues. That warning message was set within the context of Islam, and it was delivered by a man who not only fulfilled Malachi’s messenger who prepares the way, and Isaiah’s voice in the wilderness, but also the message of Elijah, for John’s clothing paralleled Elijah’s just as John’s message paralleled Elijah’s.

Obubaka bwa Yokaana bwali bulabula ku kiruyi ekigenda okujja mu kuzikirira kwa Yerusaalemi, okuzikirira okwo nako kukiikirira enkomerero y’ensi n’ebibonerezo musanvu eby’enkomerero. Obubaka obwo obulabula bwateekebwa mu mbeera y’Obusiraamu, era bwaleetebwa omusajja eyatuukiriza si kyokka omubaka Malaki gw’ayogerako ateekateeka ekkubo n’eddoboozi Isaaya ly’ayogerako ery’omu ddungu, naye era n’obubaka bwa Eriya; kubanga ebyambalo bya Yokaana byali bifaanagana n’ebya Eriya, era nga n’obubaka bwa Yokaana bwafaanagana n’obwa Eriya.

> And he said unto them, What manner of man was he which came up to meet you, and told you these words? And they answered him, He was an hairy man, and girt with a girdle of leather about his loins. And he said, It is Elijah the Tishbite. 2 Kings 1:7, 8.

> N’abagamba nti, Omusajja eyazze okubasisinkana n’abagamba ebigambo bino yali wa ngeri ki? Ne baddamu nti, Yali omusajja ow’enviiri nnyingi; era nga yeesibye olukoba olw’eddiba ku kiwato kye. N’agamba nti, Ye Eriya Omuttisibi. 2 Bassekabaka 1:7-8.

If they were to ask of John, and not of Elijah, “what manner of man was he?” they would be answered “a hairy man, and girt with a girdle of leather about his loins.” The entire six-month ministry of John is represented in the passage where the final and fourth generation is specifically identified and defined. The Laodicean message unto them directly attacks the profession of being God’s covenant people, it warns them of the coming wrath as illustrated by an ax striking the roots of the trees. The message included that Christ would finish the testing process that began with John. Later in Matthew, Jesus also calls the Jews “a generation of vipers,” and He takes the thought up from John’s theme of cutting down a tree, and explains why.

Singa baabadde babuuza ku Yokaana, so si ku Eriya, nti, “Yali muntu wa ngeri ki?” baandibaddiziddwa nti, “omuntu ow’ebyoya, era yeesibye olukoba olw’eddiba ku kiwato kye.” Obuweereza bwa Yokaana bwonna obw’emyezi mukaaga bukiikirirwa mu kitundu we balaga mu lwatu ne balambulula olulyo olw’okuna era olusembayo. Obubaka bwa Lawodikiya eri bo bulumba ddala okweyita kwabwe nti be bantu ba Katonda ab’endagaano, era gibalabula ku busungu obujja, nga bwe kigerekebwa n’embazzi etema mizi gy’emiti. Obubaka buno bwalimu ne kino nti Kristo ajja kumaliriza enkola y’okugezesa eyatandika ne Yokaana. Oluvannyuma mu Matayo, Yesu naye abayita “abaana b’ennyoka,” era akwatira ku mulamwa gwa Yokaana ogw’okutema omuti, n’ategeeza lwaki.

> Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit. O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things. But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned. Matthew 12:33–37.

> Oba mukole omuti mulungi, era n’ebibala byagwo birungi; oba mukole omuti omubi, era n’ebibala byagwo bibi; kubanga omuti amanyibwa ku bibala byagwo. Mmwe ezzadde ly’ennyoka ez’obutwa, munaasobola mutya okwogera ebirungi nga muli babi? Kubanga okuva ku bujjuvu bw’omutima, akamwa kwogera. Omuntu omulungi okuva mu bugagga obulungi obw’omutima aleeta ebirungi; n’omuntu omubi okuva mu bugagga obubi obw’omutima aleeta ebibi. Naye mbagamba nti, buli kigambo ekitalina mugaso abantu kye bayogera, banaakibalirira ku lunaku lw’okusalirwa omusango. Kubanga olw’ebigambo byo onaatuukirizibwa, era olw’ebigambo byo onaasingisibwa omusango. Matayo 12:33-37.

The day of judgment, according to the second commandment is in the fourth generation. The judgment is based upon the message we speak, and that message comes out of our hearts. It is the message we speak that identifies whether we are Peter’s “chosen generation” or a “generation of vipers.” Either class is manifested at the conclusion of a testing process where Christ, as the dirt brush man cleans His floor. As with the oil in the parable of the ten virgins, the message is represented either by an evil or a good heart. Christ’s reference adds that this generation of vipers, which is the fourth and final generation—seek after a sign, and the only sign they would be given was the sign of Jonah.

Olunaku lw’omusango, okusinziira ku kiragiro eky’okubiri, luba mu mulembe ogw’okuna. Omusango gusinzira ku bubaka bwe twogera, era obubaka obwo buvamu mu mitima gyaffe. Kye twogera kye kizuula oba tuli nga Peetero bw’ayita "eggwanga erirondeddwa" oba "kika ky’ennyoka." Buli kibinja kiyolesebwa ku nkomerero y’enteekateeka y’okugezebwa, awo Kristo, ng’omusajja asangula enfuufu, n’asanyizaawo olugya lwe. Nga bwe kiri n’amafuta mu lugero lw’abawala ekumi, obubaka buyimiririzibwa omutima, oba omubi oba omulungi. Kristo yongerako nti kino kika ky’ennyoka, ekya mulembe ogw’okuna era eky’enkomerero, kinonya akabonero, era akabonero akokka ke kinaweebwa ke ka Yona.

> Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here. Matthew 12:38–42.

> Awo abamu ku bawandiisi n’Abafalisaayo ne baddamu, ne bagamba nti, Omuyigiriza, twagala okulaba akabonero okuva gy’oli. Naye n’abaddamu, n’abagamba nti, Ekika ekibi era eky’obwenzi kyesaba akabonero; so tewali kabonero ke kinaagiwa, wabula akabonero ka Yona nnabbi: Kubanga nga Yona yali ennaku ssatu n’ebyekiro ssatu mu lubuto lw’ekisolo ekinene eky’omu nnyanja; bwe kityo Omwana w’omuntu aliba ennaku ssatu n’ebyekiro ssatu mu mutima gw’ensi. Abasajja ba Nineeve bajja kugolokoka mu musango wamu n’ekika kino, ne bakisalira omusango: kubanga ne bakyuka olw’okubuulira kwa Yona; era, laba, omukulu okusinga Yona ali wano. Kabaka omukazi w’amaserengeta ajja kugolokoka mu musango wamu n’ekika kino, n’akisala omusango: kubanga yajja okuva ku nkomerero z’ensi okuwulira amagezi ga Sulemaani; era, laba, omukulu okusinga Sulemaani ali wano. Matayo 12:38-42.

Christ referenced the Jews as a generation of vipers, and He uses illustrations of judgment as the message of Jonah, and the message of the wisdom of Solomon. Jesus is identifying by context, and with two witnesses, that the generation of vipers is the fourth generation, for the fourth generation is where judgment is accomplished.

Kristo yayita Bayudaaya ‘baana b’ennyoka’, era ako zesa eby’okulabirako eby’okusala omusango: obubaka bwa Yona n’obubaka bw’amagezi ga Sulemaani. Yesu alaga, okusinziira ku mbeera y’ebyo by’ayogera era n’obujulirwa bw’abajulirwa babiri, nti ‘baana b’ennyoka’ be ekyasa eky’okuna, kubanga mu kyasa eky’okuna mwe okusala omusango gutuukirizibwa.

The one hundred and forty-four thousand are the ensign, or the sign of the latter days, as is the law of God, and the Sabbath. The sign of Jonah is the sign of the resurrection, which for the Jews in Christ’s day and age was His baptism, when the Holy Spirit descended, represented as a dove. Jonah means “dove.” Jonah, John the Revelator, Daniel, Joseph and Lazarus represent the one hundred and forty-four thousand, who are resurrected from being dead in the street for three and a half days. At that point they are to transition from Laodiceans unto Philadelphians, thus becoming the eighth that is of the seven. Jonah represents baptism, for he was cast into the water and symbolically died when he was eaten by the whale. He was thereafter resurrected, as was John, when he was taken out of the boiling oil, and as was Daniel when he was taken out of the lion’s den, and as was Joseph, when he was taken out of the pit, as was Lazarus, the sealing miracle in the time of Christ. The Jews could not see the sign of Jonah, as represented by Christ’s resurrection any clearer than Adventism sees the sign of 9/11, which is the sign of Jonah.

Abantu 144,000 be ebbendera, oba akabonero ak’emisera egy’enkomerero, nga bwe kiri n’amateeka ga Katonda ne Ssabbiiti. Akabonero ka Yona ke kabonero k'okuzuukira, era eri Abayudaaya mu mulembe gwa Kristo kyali okwabatizibwa kwe, Omwoyo Omutukuvu lwe yakkira ku ye, ng'alabikiddwa ng'ejjiba. "Yona" kitegeeza "ejjiba." Yona, Yokaana eyawandiika Okubikkulirwa, Danyeri, Yusufu ne Lazaro bakiikirira abantu 144,000, abazuukizibwa okuva mu kufa nga bali mu nguudo okumala ennaku ssatu n'ekitundu. Mu kaseera ako bakyuse okuva mu Laodikiya ne bafuuka ab'e Firadelfiya, ne bityo ne bafuuka ow'omunaana ey'omu basanvu. Yona akiikirira obubatizo, kubanga baamusuula mu mazzi era mu kifaananyi yafa bwe yali alyiddwa ekisolo ekinene eky'omu nnyanja. Awo oluvannyuma ne azuukizibwa, nga bwe kyali ne Yokaana, bwe baamuggya mu mafuta ag'ayidde, era nga bwe kyali ne Danyeri bwe baamuggya mu kinnya ky'empologoma, era nga bwe kyali ne Yusufu, bwe baamuggya mu kinnya, era nga bwe kyali ne Lazaro, eky'amagero eky'okukakasa mu mulembe gwa Kristo. Abayudaaya tebaasobola kulaba bulungi kabonero ka Yona nga kalagazibwa mu kuzuukira kwa Kristo, ng'obulungi bwe eddiini y'Abadiventisiti eraba kabonero ka 9/11, ke kabonero ka Yona.

We will continue these subjects in the next article.

Tujja okwongera ku nsonga zino mu kiwandiiko ekiddako.

> “The burden of the warning now to come to the people of God, nigh and afar off, is the third angel’s message. And those who are seeking to understand this message will not be led by the Lord to make an application of the Word that will undermine the foundation and remove the pillars of the faith that has made Seventh-day Adventists what they are today. The truths that have been unfolding in their order, as we have advanced along the line of prophecy revealed in the Word of God, are truth, sacred, eternal truth today. Those who passed over the ground step by step in the past history of our experience, seeing the chain of truth in the prophecies, were prepared to accept and obey every ray of light. They were praying, fasting, searching, digging for the truth as for hidden treasures, and the Holy Spirit, we know, was teaching and guiding us. Many theories were advanced, bearing a semblance of truth, but so mingled with misinterpreted and misapplied scriptures, that they led to dangerous errors. Very well do we know how every point of truth was established, and the seal set upon it by the Holy Spirit of God. And all the time voices were heard, ‘Here is the truth,’ ‘I have the truth; follow me.’ But the warnings came, ‘Go not ye after them. I have not sent them, but they ran.’ (See Jeremiah 23:21.)

> Omugugu gw’okulabula ogugenda kati eri abantu ba Katonda, abali okumpi n’abali ewala, gwe bubaka bw’omulayika ow’okusatu. Era abo abanoonya okutegeera obubaka buno tebalikulemberwa Mukama okukola enkozesa y’Ekigambo egenda okusaanyaawo omusingi n’okuggyawo empagi z’okukkiriza ezakoze Abadiventisiti b’Olunaku olw’Omusanvu be bali leero. Amazima agabadde galambululibwa mu mpalo zaago, nga bwe tugenda mu maaso ku mutendera gw’obunnabbi obulabisiddwa mu Kigambo kya Katonda, ge mazima, amatukuvu, amazima agataggwawo leero. Abo abaayita sitepu ku sitepu mu byafaayo by’obumanyirivu bwaffe eby’edda, nga balaba olunyiriri lw’amazima mu bubaka bw’obunnabbi, baali bateeseteese okukkiriza era n’okugondera buli kitangaala kyonna. Baali basaba, basiiba, banoonya, bakumba amazima ng’ebugagga ebikwekeddwa, era Omwoyo Omutukuvu, bwe tumanyi, yali atuyigiriza era atukulembera. Endowooza nnyingi zaaleetebwa, nga zirabika ng’ezirimu amazima, naye zaabanga zikumye awamu n’Ebyawandiikibwa ebyategeerwa bubi ne bikozesebwa bubi, ne zireetera ensobi ez’akabi. Tumanyi bulungi engeri buli nsonga y’amazima gye yateekebwawo, era n’Omwoyo Omutukuvu wa Katonda n’ateekaako akasindikizo. Era mu kiseera kyonna amaloboozi gaawulirwangamu, ‘Wano we wali amazima,’ ‘Nze nnina amazima; mungoberere.’ Naye obulabula ne bujja, ‘Temubagoberera. Si nze abasindise, naye baadduka.’ (Laba Yeremiya 23:21.)

> “The leadings of the Lord were marked, and most wonderful were His revelations of what is truth. Point after point was established by the Lord God of heaven. That which was truth then, is truth today. But the voices do not cease to be heard—‘This is truth. I have new light.’ But these new lights in prophetic lines are manifest in misapplying the Word and setting the people of God adrift without an anchor to hold them. If the student of the Word would take the truths which God has revealed in the leadings of His people, and appropriate these truths, digest them, and bring them into their practical life, they would then be living channels of light. But those who have set themselves to study out new theories, have a mixture of truth and error combined, and after trying to make these things prominent, have demonstrated that they have not kindled their taper from the divine altar, and it has gone out in darkness.” Selected Messages, book 2, 103, 104.

> Okukulemberwa kwa Mukama kwalabika bulungi, era okubikkulirwa kwe ku kya mazima kwali kwa kitalo nnyo. Mukama Katonda ow’eggulu ye yakakasa ensonga ku nsonga. Ekyali amazima olwo kye ky’amazima ne leero. Naye amaloboozi tegaggwaawo nga ga wulirwa nti, ‘Kino kye mazima. Nfunye omusana omuggya.’ Naye emisana empya mu njuyi z’obunnabbi gilabikira mu kukozesa bubi Ekigambo ne gileka abantu ba Katonda nga batemba, nga tebalina nsiba ebakwata. Singa omuyizi w’Ekigambo atwala amazima Katonda ge yabbikkulidde mu kukulembera abantu be, n’agakkiriza amazima ago, n’agabyetegereza n’agabyingiza mu mutima, era n’agabizza mu nkola mu bulamu bwe, yandiba olwo omulamanyisa omulamu. Naye abo abeesimba okunoonyereza ku ndowooza empya, batabudde wamu amazima n’ensobi; era bwe bagezaako okuzitumbula, balaze nti tebaayaka ttabaaza zaabwe okuva ku kyoto ekya Katonda, ne zikirira mu kizikiza. Selected Messages, book 2, 103, 104.

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