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# Elijah - Number Thirteen

Eriya - Ennamba kkumi na ssatu

Forty-six

ana mu mukaaga

Author

Jeff Pippenger

Published

October 19, 2023

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In the previous article we were aligning Elijah with the history of 1798 through 1844. Elijah symbolically enters that history when William Miller was raised up to proclaim the first angel’s message. The widow of Sarepta represents a faithful church that is gathering two sticks, or two nations that would become one nation on October 22, 1844.

Mu kiwandiiko ekyayita twali tukwataganya Eriya n’ebyafaayo okuva mu 1798 okutuuka ku 1844. Eriya mu bufaananyi ayingira mu byafaayo ebyo nga William Miller yayimusibwa okulangirira obubaka bw’amalaika asooka. Omukyala omufiirwa ow’e Sarepta akiikirira ekkanisa ey’obwesigwa ekuŋŋaanya emiti ebiri, oba amawanga abiri agandifuuka eggwanga limu nga October 22, 1844.

> And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:21–28.

> Obagambe nti, Bw’ati bw’ayogera Mukama Katonda: Laba, ndiwaggya abaana ba Isirayiri mu mawanga mwe baagenze, ndibakuŋŋaanya okuva ku buli ludda, ne mbaleeta mu nsi yaabwe; era ndibafuula eggwanga limu mu nsi ku nsozi za Isirayiri, era kabaka omu anabeera kabaka wabwe bonna; so tebakyaliba mawanga abiri, era tebakyaligabibwamu mu bwakabaka bubiri nate n’akatono. So tebakyeyonoona nate na bifaananyi byabwe, newaakubadde n’ebintu byabwe eby’omuzizo, newaakubadde n’obujeemu bwabwe bwonna; naye ndibawonya okuva mu bifo byonna mwe babeera mwe baayonoona, era ndibatukuza; ne b’otyo banaaba abantu bange, nange nnaaba Katonda waabwe. Era Dawudi omuddu wange anabeera kabaka waabwe, era bonna baliba ne musumba omu; era balitambulira mu mateeka gange, ne bakuuma ebiragiro byange, ne babikola. Era banaabeeranga mu nsi gye nnawa Yakobo omuddu wange, mwe baabeeredde bajjajja bammwe; era banaabeerangamu, bo n’abaana baabwe n’abaana ba baana baabwe emirembe gyonna; era omuddu wange Dawudi anabeera omulangira waabwe emirembe gyonna. Era ndibakolagana nabo endagaano ey’emirembe; era eba endagaano ey’olubeerera nabo; era ndibateekaawo, ne mbayongera mu bungi, era nditeeka eky’awatukuvu kyange wakati mu bo emirembe gyonna. Era weema yange ey’okusisinkanirangamu eneeba nabo; ye, nange nnaaba Katonda waabwe, nabo banaaba abantu bange. Era amawanga ganaamanya nti nze Mukama ntukuza Isirayiri, bwe kinaabanga nti eky’awatukuvu kyange kiri wakati mu bo emirembe gyonna. Ezekyeri 37:21-28.

There are several blessings Ezekiel identifies that are promised to the two sticks, that are two nations that become one nation. We will begin by considering four of those blessings that Sister White has marked as four “comings,” which were all fulfilled at the same time, on October 22, 1844.

Waliwo emikisa mingi Ezeekyeri bye yalaga, ebyasuubizibwa eri emiti ebiri—amawanga abiri agafuuka eggwanga limu. Tujja kutandika nga tulowooza ku emikisa egyo ena, bye Mukyala White yabitegeeza ng’okujja okuna, ebyonna byatuukirizibwa mu kiseera kye kimu, nga 22 Okitobba 1844.

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

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

The first “coming” Sister White references, is the coming of the high priest for the “cleansing of the sanctuary,” that was to take place at the end of twenty-three hundred years. That verse provides the answer, to the question of Daniel eight and verse thirteen which asks, “How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?” Verse fourteen identifies that the cleansing of the sanctuary would begin at the end of twenty-three hundred years. Ezekiel says that God will “take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, … and the nation that is gathered will no longer defile themselves” for God would “cleanse them: so shall they be my people, and I will be their God.”

“Okuja” okw’olubereberye Sister White ky’ayogerako kwe kuja kwa kabona omukulu olw’ “okutukuza ekifo ekitukuvu,” okwali kugenda okutuukirira ku nkomerero y’emyaka enkumi bbiri n’ebikumi bisatu. Olunyiriri olwo lutuwa okuddamu ku kibuzo ekiri mu Danyeri essuula munaana, olunyiriri olw’ekkumi na ssatu, ekibuza nti, “Kinaamala ebbanga ki okwolesebwa ku kiweebwayo kya buli lunaku, n’obujeemu obuleeta obuzikiriza, okutuusa ekifo ekitukuvu n’eggye byombi lwe biweereddwa okunyatirwa wansi?” Olunyiriri olw’ekkumi na nnya lulaga nti okutukuza ekifo ekitukuvu kutandikira ku nkomerero y’emyaka enkumi bbiri n’ebikumi bisatu. Ezekyeri agamba nti Katonda “anaggya abaana ba Isirayiri okuva mu mawanga g’abapagani mwe bagenze, era anabakuŋŋaanya okuva ku buli ludda, ... era eggwanga erikuŋŋaanyiziddwa terikyongera kwennyansa” kubanga Katonda “anabatukuza: kale banaabanga abantu bange, nange nnaabanga Katonda waabwe.”

On October 22, 1844, the second “coming” Sister White referred to, was the fulfillment of Daniel chapter seven, verse thirteen, which identifies that the Son of man would come to the Ancient of days, to receive a kingdom. Ezekiel says that God “will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all.” Ezekiel represents Christ as king with the name of “David,” when he says that “David my servant shall be king over them.” He also identifies Christ, as David, would be their “one shepherd” and that His “servant David shall” also “be their prince forever.” A king by definition needs his title as king, and he needs a dominion to rule over and citizens of his kingdom. If there are no citizens, there would be no kingdom.

Ku 22 Okitobba 1844, okujja 'okw’okubiri' kwe Sister White kwe yategeeza, kwali okutuukirizibwa kwa Danyeri essuula ey’omusanvu, olunyiriri olw’ekkumi n’asatu, olulaga nti Omwana w’omuntu alijja eri Mukadde ow’ennaku okufuna obwakabaka. Ezekyeri agamba nti Katonda 'anabafuula eggwanga limu mu nsi ku nsozi za Isirayiri; era kabaka omu aliba kabaka wabwe bonna.' Ezekyeri alaga Kristo nga kabaka ng’amuyita 'Dawudi,' bw’agamba nti 'Dawudi omuddu wange aliba kabaka waabwe.' Era amulaga nti Kristo, nga Dawudi, aliba 'omusumba omu' waabwe, era 'omuddu wange Dawudi' aliba 'omulangira waabwe emirembe gyonna.' Mu ntegeka y’obukabaka, kabaka yeetaaga obutongole bwe ng’ali kabaka, era yeetaaga obugabe bw’anaafugirako n’abannansi b’obwakabaka bwe. Bwe waba nga tewali bannansi, tewabaawo bwakabaka.

> I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. Daniel 7:13, 14.

> Nnalaba mu byolesebwa eby’ekiro, era, laba, omu ng’Omwana w’omuntu yajja ku bire by’eggulu, n’ajja eri Omukadde ow’ennaku, ne bamusembeza okumpi mu maaso ge. Era yaweebwa obufuzi, n’ekitiibwa, n’obwakabaka, abantu bonna, amawanga gonna, n’ennimi zonna, bamuweerezenga: obufuzi bwe bufuzi obutaggwaawo, era tebuliggwaawo, n’obwakabaka bwe tebulizikirizibwa. Danyeri 7:13, 14.

The third “coming” identified by Sister White was when Christ, as “the messenger of the covenant” suddenly came to His temple to purify the sons of Levi. Ezekiel says that Christ “will cleanse them: so shall they be my people, and I will be their God,” and that “moreover” He would make “a covenant of peace with them,” which will “be an everlasting covenant.” The covenant would be accomplished when God would “set” His “sanctuary in the midst of them,” and that the “heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them.”

‘Okukomawo’ okw’okusatu, nga Sister White bw’alaga, kwali bwe Kristo, nga ‘omubaka w’endagaano,’ yajja mangu mu yeekaalu ye okutukuza abaana ba Lewi. Ezeekyeri agamba nti Kristo ‘alibalongooseza; kale balibeera abantu bange, nange ndiba Katonda waabwe,’ era ‘n’okugattako’ nti anaakola ‘endagaano ey’emirembe nabo,’ era eno ‘eneebeera endagaano ey’olubeerera ddala.’ Endagaano eneetuukirizibwa bwe Katonda ‘anaateeka’ ‘ekifo kye ekitukuvu wakati mu bo,’ era ‘ab’amawanga balimanya nti nze Mukama ntukuza Isirayiri, bwe ekifo kyange ekitukuvu kinaaba kiri wakati mu bo.’

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

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

The messenger that prepared the way for Christ, the “messenger of the covenant” in the history of 1798 through 1844, was Elijah, as represented by William Miller. When Christ, suddenly came to His temple, He purified the “sons of Levi” as a “refiner’s fire.”

Omubaka eyategekera Kristo ekkubo, "omubaka w'endagaano" mu byafaayo okuva mu 1798 okutuuka mu 1844, yali Eriya, nga akiimiriddwa William Miller. Bwe Kristo yajjira ku yeekaalu ye mu bwangu, n'ayonja "batabani ba Lewi" nga "omuliro ogw'omuyonja effeeza."

The other “coming” that was fulfilled on October 22, 1844, was the coming of the bridegroom. Twice Ezekiel identifies that the nation that was gathered from two sticks would be God’s “people, and” that He “will be their God.” This was accomplished with the marriage. On October 22, 1844, the four prophecies that were fulfilled which Sister White refers to, are all identified by the testimony of Ezekiel’s two sticks.

Ekirala ku ‘okujja’ ekyatuukirizibwa nga 22 Okitobba 1844, kwe kujja kw’omuko. Emirundi ebiri Ezeekyeri alambulula nti eggwanga eryaakuŋŋaanyizibwa okuva ku miggo ebiri lyandiba ‘abantu ba Katonda,’ era nti ‘y’anaabeera Katonda waabwe.’ Kino kyatuukirizibwa mu bufumbo. Nga 22 Okitobba 1844, obunnabbi buna obwatuukirizibwa, Mukyala White bwe yayogerako, bwonna bwakakasibwa mu bujulizi bw’emiggo ebiri gya Ezeekyeri.

Elijah represents the messenger that prepares the way for the messenger of the covenant. Christ identified John the Baptist as the messenger that prepared the way for his first coming. Sister White identified William Miller as Elijah, and Miller prepared the way for Christ to come as the “high priest,” the “Son of man,” the “messenger of the covenant” and the “bridegroom.”

Eriya ayimirira omubaka ateekateeka ekkubo eri omubaka w'endagaano. Kristo yalaga nti Yokaana Omubatiza ye omubaka eyateekateekera ekkubo okujja kwe okusooka. Sister White yalaga nti William Miller ye Eriya, era Miller yateekateeka ekkubo eri Kristo okujja nga 'kabona asinga obukulu,' 'mwana w'omuntu,' 'omubaka w'endagaano' ne 'omugole.'

After three and a half years, Elijah came from Sarepta, where he had stayed with the widow and her son and commanded Ahab to call all Israel to Carmel. Ezekiel says the heathen would know that God was God, when He placed his sanctuary in the midst of the nation that was gathered together from the two sticks. At Mount Carmel Elijah told Israel to choose whether God was God or Baal was God, but he placed the question in the context of not only who was the true God, but also in the context of who was the true prophet.

Oluvannyuma lwa emyaka esatu n’ekitundu, Eriya n’ava e Sarepta, we yali abeera awamu n’omukyala eyali afiriddwa bba n’omwana we, n’alagira Akabu okuyita Isirayiri yonna okusisinkana ku Lusozi Karameli. Ezeekyeri agamba nti ab’amawanga balimanya nti Katonda ye Katonda, bw’anaateeka ekifo kye ekitukuvu mu makkati g’eggwanga eryakuŋŋaanyiziddwa wamu okuva ku biti bibiri. Ku Lusozi Karameli Eriya yagamba Isirayiri balonde oba Katonda ye Katonda oba Baali ye Katonda, naye n’alaga nti ekibuuzo si kya kumanya yekka ani Katonda omutuufu, wabula era kya kumanya ani nnabbi omutuufu.

> And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. Then said Elijah unto the people, I, even I only, remain a prophet of the Lord; but Baal’s prophets are four hundred and fifty men. 1 Kings 18:21, 22.

> Awo Eriya n’ajja eri abantu bonna, n’agamba nti, Munaazengereza okutuusa ddi wakati w’ebirowoozo ebiri? Mukama bw’aba Katonda, mumugoberere; naye Baali bw’aba Katonda, mumugoberere. Abantu ne batamuddamu kigambo na kimu. Awo Eriya n’agamba abantu nti, Nze, era nze nzekka, nsigadde nnabbi wa Mukama; naye bannabbi ba Baali bali abasaajja ebikumi bina n’amakumi ataano. 1 Bassekabaka 18:21, 22.

All Israel, including Ahab, knew Elijah’s God was God, when fire came down from heaven and consumed Elijah’s offering. The descent of the fire on mount Carmel marks when God placed His sanctuary in the midst of the nation made of two sticks. The miracle of fire at Mount Carmel demonstrated that God was God, and Baal was a false god.

Ab’Isirayiri bonna, okuli ne Akabu, baamanyi nti Katonda wa Eriya ye Katonda, omuliro bwe gwava mu ggulu ne gulyawo ekiweebwayo kya Eriya. Okukkira kw’omuliro ku Lusozi Kalemeri kulaga akaseera Katonda lwe yateeka ekifo ekitukuvu kye wakati mu eggwanga ery’emiggo ebiri. Ekyamagero ky’omuliro ku Lusozi Kalemeri kyalaga nti Katonda ye Katonda, ate Baali katonda wa bulimba.

The miracle in Sarepta, when Elijah laid upon the widow’s dead son three times, proved to her that Elijah was a man of God, and the miracle at Carmel accomplished the same thing. Not only did the fire of Carmel prove God was God, but it demonstrated that Elijah was God’s true prophet, in contrast with the prophets of Baal and the prophets of the groves. In the history of 1840 through 1844, Miller and the Millerites were demonstrated to be the true prophets, in contrast with the false prophets of apostate Protestantism, who in that very history had manifested that they were the daughters of Jezebel.

Eky’amagero e Zarefesi, Eriya bwe yegalamira ku mwana wa nnamwandu eyali afudde emirundi esatu, kyamukakasa nti Eriya yali omusajja wa Katonda; era n’eky’amagero ku Karmeli kyakola kye kimu. Si muliro gw’e Karmeli gwokka gwalaga nti Katonda ye Katonda, wabula gwakakasa nti Eriya yali nnabbi wa Katonda ow’amazima, nga kyamuteeka mu njawulo okuva ku banabbi ba Baali n’abanabbi ba Asera. Mu byafaayo bya mu 1840 okutuuka mu 1844, Miller n’abagoberezi be aba Millerite baalagibwa nti be banabbi ab’amazima, nga mu njawulo okuva ku banabbi ab’obulimba ab’ObuProtesitanti obwava mu mazima, aba mu byafaayo ebyo nyini baalaze nti baali abaana bawala ba Yezeberi.

Elijah at Carmel represents the work of identifying the true Protestant horn, for the sixth kingdom of Bible prophecy, the earth beast of Revelation thirteen, has a horn of Protestantism and a horn of Republicanism, and it had just started its reign in 1798. In 1798, at the end of three and a half years of Jezebel’s rule, Elijah came from Sarepta to make a clear distinction of which church was the horn of Protestantism on the earth beast.

Eriya ku Lusozi Karmeli ayimirira omulimu ogw’okulambulula ennyanga ey’amazima ey’Abaprotestanti, kubanga obwakabaka obw’omukaaga mu bunabbi bwa Bayibuli, ekisolo eky’ensi ekyogerwako mu Okubikkulirwa essuula 13, kirina ennyanga ey’Abaprotestanti n’enyanga ey’Oburepulikaani, era kyali kakano kitandika obufuzi bwakyo mu 1798. Mu 1798, ku nkomerero y’emyaka esatu n’ekitundu egy’obuyinza bwa Yezebeli, Eriya okuva e Zarefesi yajja okulambulula bulungi ekkanisa eyali ennyanga ey’Abaprotestanti ku kisolo eky’ensi.

The widow of Sarepta was traveling from the history of Thyatira to the marriage, where her widowhood was to be removed. Her resurrected son represents those that were murdered by Jezebel during the three and a half years of drought. The two sticks she was gathering for a fire was the two houses of literal Israel that were to be gathered together as one nation, and that nation was spiritual Israel. The widow was going to use the two sticks to build a fire, which took place at Carmel and on October 22, 1844, when the messenger of the covenant purified the sons of Levi with a “refiner’s fire.”

Nnamwandu w’e Sarepta yali ku lugendo okuva mu byafaayo bya Tiyatira okutuuka ku mbaga y’obugole, aw’obwannamwandu bwe bwali bugenda okuggyibwako. Omwana we eyazukizibwa akiikirira abo abaattibwa Yezeberi mu myaka esatu n’ekitundu egy’ebbula ly’enkuba. Enkuni ebbiri ze yali akuŋŋaanya okutondawo omuliro zaali ennyumba ebbiri za Isirayiri ey’omubiri ezalina okuŋŋaanizibwa wamu okufuuka eggwanga limu, era eggwanga eryo lyali Isirayiri ey’omwoyo. Nnamwandu yali agenda okukozesa enkuni ebbiri ezo okutondawo omuliro, ekyaliwo ku Carmel era ku October 22, 1844, omubaka w’endagaano bwe yatukuza batabani ba Leevi n’“omuliro ogw’omusunsuzi w’effeeza.”

Fire is a symbol of the outpouring of God’s Spirit, which took place at Carmel and at the Midnight Cry that climaxed on October 22, 1844.

Omuliro gulaga okuyiibwa kw’Omwoyo gwa Katonda, okwaliwo e Carmel ne mu Midnight Cry okwatuuka ku ntikko nga October 22, 1844.

> And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. Acts 2:1–4.

> Awo olunaku lwa Pentekooti bwe lwatuukirira ddala, bonna nga bali mu kimu mu kifo kimu. Amangwago ne wabaawo eddoboozi okuva mu ggulu ng’ery’omuyaga omukambwe ogw’okubwatuka, ne lijjuza ennyumba yonna mwe baali batuula. Ne walabikira ku bo ennimi ng’ez’omuliro, nga zimeddwamu, ne zituula ku buli omu ku bo. Bonna ne bajjuzibwa Omwoyo Omutukuvu, ne batandika okwogera ennimi endala, nga Omwoyo bwe yabawa okwogera. Ebikolwa 2:1-4.

The outpouring of the Spirit represents the proclamation of a message, and the widow was going to make a fire, so she could prepare some food to eat, which is a message.

Okufukibwa kw'Omwoyo kuyimirira okulangirirwa kw'obubaka, era omukazi omufirwa yali agenda okukoleza omuliro, alyoke asobole okutegeka emmere gy'alye, ekyo ky'obubaka.

> And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:9, 10.

> Ne nagenda eri omulayika, ne mmugamba nti, Mpa ekitabo ekitono. Naye n’aŋŋamba nti, Kitwale, era kilye ddala; era kijja okuwawaza olubuto lwo, naye mu kamwa kibeera kitamivu ng’omubisi gw’enjuki. Ne nziggya ekitabo ekitono mu mukono gw’omulayika, ne nkirya ddala; era kyali mu kamwa kwange kitamivu ng’omubisi gw’enjuki: era bwe nnakirya amangu ddala, olubuto lwange ne lwawawa. Okubikkulirwa 10:9, 10.

The message that was immediately proclaimed to Jezebel by Ahab was that Elijah’s God was the true God, for Ahab had just witnessed Elijah’s God answer by fire. The message that was immediately opened up on October 22, 1844 was the third angel’s message. In either case, the message delivered by Ahab or the third angel’s message infuriates Jezebel.

Obubaka obwamangu ddala Akabu bwe yalangirira eri Yezabele bwe bwali nti Katonda wa Eriya ye Katonda ddala, kubanga Akabu yabadde amaze okulaba Katonda wa Eriya ng’addamu mu muliro. Obubaka obwabikkulibwa amangu ddala nga 22 Ogw’ekkumi 1844 bwe bwali obubaka bw’omumalayika ow’okusatu. Mu mbeera zombi, oba obubaka Akabu lwe yalangirira oba obubaka bw’omumalayika ow’okusatu, busunguwaza nnyo Yezabele.

> But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. Daniel 11:44.

> Naye amawulire okuva mu buvanjuba ne mu bukiikakkono gunaamutabula; n’olwekyo agenda okuvaayo n’obusungu bungi okuzikiriza, era okumalawo abangi ddala. Danyeri 11:44.

Daniel’s “tidings out of the east and north” represents the message that enrages the king of the north, who is Jezebel, and she initiates the final persecution of earth’s history. That message was represented by Ahab’s message to Jezebel, and the arrival of the third angel’s message at the opening of the judgment in 1844.

‘Amawulire okuva ebuvanjuba n’obukiikakkono’ ga Danyeri gakiikirira obubaka obusunguwaza kabaka w’obukiikakkono, ye Yezabele, era ye atandika okubonyaabonyezebwa okw’enkomerero mu byafaayo by’ensi. Obubaka obwo bwakiikirirwa obubaka bwa Akabu eri Yezabele, n’okutuuka kw’obubaka bwa Malaika ow’okusatu ku kuggulwawo kw’omusango mu 1844.

> And Ahab told Jezebel all that Elijah had done, and withal how he had slain all the prophets with the sword. Then Jezebel sent a messenger unto Elijah, saying, So let the gods do to me, and more also, if I make not thy life as the life of one of them by tomorrow about this time. 1 Kings 19:1, 2.

> Awo Akabu n’ategeeza Yezabele byonna Eriya bye yali akoze, era n’amutegeeza engeri gye yattidde bannabbi bonna n’ekitala. Awo Yezabele n’atuma omubaka eri Eriya, n’amugamba nti, Bakatonda bankolere bwe batyo era beeyongereko, obanga sikyusa obulamu bwo okubufaananyiza n’obulamu bw’omu ku bo enkya mu kiseera kino. 1 Kings 19:1, 2.

Elijah, as a symbol, is represented through the wilderness time period of 538 through 1798. Then in 1798, Elijah appears in history as William Miller. In 1844, Elijah is calling the fire of the Midnight Cry down from heaven. Then in 1863, Elijah and his message were rejected. His message was Moses’ message of the “seven times,” represented also by the message of Ezekiel’s two sticks. The gathering of the two sticks at the conclusion of their scattering was the message of the widow of Sarepta, and she gathered the two sticks in advance of preparing a meal.

Eriya, ng’akabonero, akiikirirwa mu bbanga ly’eddungu erya 538 okutuuka mu 1798. Ate mu 1798, Eriya alabikira mu byafaayo nga William Miller. Mu 1844, Eriya ayita omuliro ogw’okukaaba kw’ettumbi ly’ekiro okuva mu ggulu. Ate mu 1863, Eriya n’obubaka bwe baagaana. Obubaka bwe bwali obwa Musa ku "emirundi musanvu," era nga bukiikirirwa n’obubaka bw’emiggo ebiri gya Ezeekyeri. Okukuŋŋaanya emiggo egyo ebiri ku nkomerero y’okusaasaanyizibwa kwagyo kwali obubaka bwa nnamwandu ow’e Sarepta, era ye yakuŋŋaanya emiggo ebiri nga tannategeka mmere.

Millerite Adventism, according to James and Ellen White, became Laodicean Adventism in 1856, and when they thereafter rejected Elijah’s message of Moses’ “seven times” in 1863, they removed the logical ability to understand the increase of knowledge of the “seven times” that God had sought to bring forth in 1856 (through the eight unfinished articles of Hiram Edson.) They were forced by logic to begin to tear down the foundational system of truths the angels led William Miller to assemble. The first ‘stone’ that was discovered by Miller, was the foundation stone that Laodicean Adventism would stumble over throughout its entire history. The rejection of that first stone of truth produced the blindness of Laodicea, a symptom that is curable, but rarely pursued.

ObuAdiventisi bw’aba Millerite, ng’okugamba kwa James ne Ellen White, bwafuuka ObuAdiventisi obwa Lawodikiya mu 1856, era oluvannyuma ne bagaana mu 1863 obubaka bwa Eriya obw‘emirundi musanvu’ gya Musa, ne baggyawo obusobozi bw’amagezi okutegeera okwongera kw’okumanya ku ‘emirundi musanvu’ Katonda kwe yali ayagala okuleeta mu 1856 (ng’ayita mu biwandiiko munaana bya Hiram Edson ebitannamaliriza). Amagezi ne gabasindika okutandika okumenya wansi sisitimu ey’emisingi gy’amazima malaika be baakulembera William Miller okugatta. Oluweera olwasooka olw’omusingi Miller lwe yazuula, ObuAdiventisi obwa Lawodikiya bwalugwako mu ebyafaayo byabwo byonna. Okugaana olwo luweera olwasooka olw’amazima ne kuzaala obuzibe bw’amaaso bwa Lawodikiya, akabonero akasobola okuwonyebwa, naye akatono nnyo okunoonyezebwa.

The cleansing of the temple that began on October 22, 1844, involved the cleansing of the “host” that had been trampled down along with the sanctuary in Daniel 8:13. The host was represented by the “two sticks” that the widow of Zarephath had gathered for the fire. The two sticks were the two houses of literal ancient Israel. Literal Ephraim and Judah, were to be gathered into one spiritual nation, and purified by the messenger of the covenant at the opening of the judgment. Those two nations were the “host,” that had been trampled down.

Okutukuza yeekaalu okw’atandika nga 22 Okitobba 1844, kwalimu n’okutukuza “eggye” eryaali ennyatiddwa wansi awamu n’eky’awatukuvu, nga bwe kyogerwako mu Danyeri 8:13. Eggye eryo lyaliragibwa ng’ “emiti ebiri” nnamwandu ow’e Zarefasi ze yakung’aanya okutega omuliro. Emiti egyo ebiri byaalaga ennyumba ebbiri ez’Isirayiri ya ddala ey’edda. Efulayimu ne Yuda ba ddala, baali bagenda okugattibwa mu eggwanga erimu ery’omwoyo, era batukuzibwe omubaka w’endagaano mu kuggulawo okusala omusango. Amawanga ago abiri ge gaali “eggye” eryaali ennyatiddwa wansi.

Ezekiel’s promise was that God would “take the children of Israel from among the heathen, whither they be gone”, and would “gather them” “and bring them into their own land.” The land of literal Israel was the glorious land, or the promised land, or Judah. The spiritual glorious land in 1798, was the land of the two-horned earth beast of Revelation thirteen.

Ekusuubizo kya Ezeekyeri kyali nti Katonda anaatwala abaana ba Isiraeri okuva mu mawanga mwe baagenze, era anaabakuŋŋaanya n’abaleeta mu nsi yaabwe. Ensi ya Isiraeri ey’omubiri yali ensi ey’ekitiibwa, oba ensi eyasuubizibwa, oba Yuda. Ensi ey’ekitiibwa ey’omwoyo mu 1798 yali ensi y’ensolo evudde mu nsi ey’amayembe abiri ey’Okubikkulirwa ekkumi n’asatu.

> In the day that I lifted up mine hand unto them, to bring them forth of the land of Egypt into a land that I had espied for them, flowing with milk and honey, which is the glory of all lands. . . . Yet also I lifted up my hand unto them in the wilderness, that I would not bring them into the land which I had given them, flowing with milk and honey, which is the glory of all lands. Ezekiel 20:6, 15.

> Ku lunaku lwe nnayimusiza omukono eri bo, okubaggya mu nsi ya Misiri okubayingiza mu nsi gye nnabalondera, egulukuta amata n'omubisi gw'enjuki, ye kitiibwa kya nsi zonna. ... Naye era nnayimusiza omukono eri bo mu ddungu nti sijja kubayingiza mu nsi gye nnabawa, egulukuta amata n'omubisi gw'enjuki, ye kitiibwa kya nsi zonna. Ezekyeri 20:6, 15.

The two literal houses of Israel lived in the land that was the “glory of all lands,” the land that “flowed” with “milk and honey.” When the two literal houses of Israel were gathered together as spiritual Israel, they were promised to be placed in their own land. The spiritual “glorious land” is where the movement of the Millerites at the beginning and the movement of the one hundred and forty-four thousand at the ending are located during the reign of the earth beast. The movement that represents the one hundred and forty-four thousand could only be raised up in the land of the earth beast. A movement claiming to be the movement of the third angel from any other land is a counterfeit, for the Alpha and Omega always illustrates the end with the beginning.

Ennyumba ebbiri eza ddala ez’e Isirayiri zaabeeranga mu nsi eyali "ekitiibwa ky’ensi zonna," ensi eyali "erulukuta" n’ "amata n’enjuki." Bwe zakuŋŋanyizibwa wamu ng’Isirayiri ow’omwoyo, baasuubizibwa okuteekebwa mu nsi yaabwe. Ensi "ey’ekitiibwa" ey’omwoyo ye gye wabeerera entambuza y’Abamillerite mu ntandikwa n’entambuza ey’aba 144,000 mu nkomerero, mu kiseera ky’obufuzi bw’ekisolo ekyava mu nsi. Entambuza egiyimirira aba 144,000 yandisobodde kusitulibwa bwokka mu nsi y’ekisolo ekyava mu nsi. Entambuza egyeyita entambuza ya malayika ow’okusatu eva mu nsi endala yonna, kikyamu; kubanga Alufa ne Omega bulijjo alabisa enkomerero mu ntandikwa.

> “The unrivaled mercies and blessings of God have been showered upon our nation, it has been a land of liberty, and the glory of the whole earth. But instead of returning gratitude to God, instead of honoring God and his law, the professed Christians of America have become leavened with pride, covetousness, and self-sufficiency. . . .

> Okusaasira n’emikisa gya Katonda eby’enjawulo ennyo bikulukuse ku ggwanga lyaffe, kibadde eggwanga ery’eddembe, era ekitiibwa ky’ensi yonna. Naye mu kifo ky’okudda okumwebaza Katonda, mu kifo ky’okussaamu ekitiibwa Katonda n’etteeka lye, abeeyita Bakristaayo ab’e Amerika bajjudde amalala, okwegomba, n’okweesigamira ku bwabwe. . . .

> “The time has come when judgment is fallen in the streets, and equity cannot enter, and he that departeth from evil maketh himself a prey. But the Lord’s arm is not shortened that it cannot save, and his ear is not heavy that it cannot hear. The people of the United States have been a favored people; but when they restrict religious liberty, surrender Protestantism, and give countenance to popery, the measure of their guilt will be full, and ‘national apostasy’ will be registered in the books of heaven. The result of this apostasy will be national ruin.” Review and Herald, May 2, 1893.

> Ekiseera kituuse nga okusalira emisango kugudde mu nguudo, era obwenkanya tebusobola okuyingira, era oyo awewala ebibi yeefuula omunyagirwa. Naye omukono gwa Mukama tegukutte okutuusa nga tegusobola okulokola, era okutu kwe tekuzito okutuusa nga tekusobola okuwulira. Abantu ba United States babadde abantu abaweebwa ekisa; naye bwe banaakoma ku ddembe ly'okusinza, ne basuula ObuProtestanti, ne bawa ekitiibwa obwa Papali, ekipimo ky'omusango gwabwe kijja kujjula, era ‘obujeemu obw’eggwanga’ bujja okuwandiikibwa mu bitabo eby’eggulu. Ekiva mu bujeemu buno kijja kubeera okuzikirira kw’eggwanga. Review and Herald, Meyi 2, 1893.

Daniel chapter eight, verses thirteen and fourteen identify the treading down of both the sanctuary and the host. The host was the two houses of literal Israel. Jerusalem was trampled down during the twelve hundred and sixty years of the Dark Ages.

Danyeri essuula munaana, ebitundu kkumi n’asatu ne kkumi n’ennya biraga okulinnyirirwa byombi bw’ekifo ekitukuvu n’eggye. Eggye lyali ennyumba ebbiri eza Isirayiri ennyini. Yerusaalemi yalinnyirirwa wansi mu bbanga ly’emyaka 1260 egy’obudde obw’ekizikiza.

> And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

> Era ne mpiwa ekikoola ekifaanana omuggo; malayika n’ayimirira, n’agamba nti, Yimirira, opime yeekaalu ya Katonda, n’ekyoto, n’abo abasinza omwo. Naye oluggya oluli ebweru wa yeekaalu oluleke, tolupime; kubanga luweereddwa bannaggwanga: era ekibuga ekitukuvu balikikandagiriranga wansi emyezi amakumi ana mu bbiri. Okubikkulirwa 11:1, 2.

John in chapter eleven of Revelation is told to measure not only the temple, but also “them that worship therein.” John was prophetically located at October 22, 1844, when he was commanded to measure the temple and the worshippers therein.

Mu ssuula ey'ekkumi n'emu ey'Okubikkulirwa, Yokaana agambibwa apime si ekkalu lyokka wabula n'abo abasiinza mu lyo. Mu ngeri y'obunnabbi, Yokaana yali ateekeddwa ku 22 Okitobba 1844 lwe yalagiribwa apime ekkalu n'abasiinza mu lyo.

> And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:10.

> Ne naggya ekitabo ekitono mu mukono gw’omalayika, ne nkirya kyonna; era kyali mu kamwa kange kiwooma ng’obuki; naye bwe nnakamaze okukirya, olubuto lwange lwawawa. Okubikkulirwa 10:10.

In verse ten of chapter ten of Revelation, John represented the bitter disappointment of October 22, 1844, and he was immediately told to measure both the sanctuary and the host. The subject of the question of Daniel eight and verse thirteen, is the trampling down of both the sanctuary and the host. John informs us that “the Gentiles” were to “tread under foot” the “holy city” for “forty and two months.” The forty-two months was Elijah’s three and a half years. It was the Dark Ages from 538 through 1798. Prophetically standing in October 22, 1844, John was told to leave off the court and “measure it not, for it was given to the Gentiles, and the holy city shall they tread under foot forty and two months.”

Mu lunnyo olw’ekkumi mu ssuula ey’ekkumi ey’Okubikkulirwa, Yokaana yalaga okusuulibwa essuubi okwaluma nnyo okw’olunaku lwa 22 Okitobba 1844, era amangu ddala n’agambibwa apime ekifo ekitukuvu awamu n’eggye. Omulamwa gw’ekibuuzo ekiri mu Danyeri omunaana olunyiriri olw’ekkumi n’asatu kwe okunnyatirirwa wansi kw’ekifo ekitukuvu n’eggye byombi. Yokaana atutegeeza nti “amawanga” gaali gagenda “okunnyatirira wansi” “ekibuga ekitukuvu” okumala “emywezi amakumi ana mu ebiri.” Emywezi amakumi ana mu ebiri gyaali emyaka esatu n’ekitundu gya Eriya. Kyali ekiseera ky’Emyaka egy’ekizikiza okuva mu 538 okutuuka mu 1798. Nga ayimiridde mu by’obunnabbi ku 22 Okitobba 1844, Yokaana yagambibwa aleke oluggya olw’ebweru, “olutapime; kubanga lwaweebwa amawanga, era ekibuga ekitukuvu balikinyatirira wansi emyezi amakumi ana mu ebiri.”

When John was told to measure the “temple, and the altar, and them that worship therein;” in the words of Daniel eight and verse thirteen, he was told to measure the sanctuary and the host. If John was told ‘not’ to count the twelve hundred and sixty years, then he was to measure from 1798 to where he was standing in 1844. 1798 to 1844, when measured, represents forty-six years. The beginning of the forty-six years was in 1798, when Moses’ “seven times” against the northern house of Israel was fulfilled. The ending of the forty-six years was in 1844, when Moses’ “seven times” against the southern house of Israel was fulfilled. John’s measurement equates to forty-six years. The number forty-six symbolizes the temple. Jesus said destroy this temple, and in three days I will raise it up, but the quibbling Jews argued the temple had been erected in forty-six years.

Bwe baategeeza Yokaana apime ‘yeekaalu, n’ekyoto, n’abo abasinzayo omwo;’ ng’ebyogerwa mu Danyeri essuula 8, olunyiriri 13, baamugamba apime ekifo ekitukuvu n’eggye. Singa Yokaana yategeezebwa ‘obut’ kubala emyaka 1,260, kale yandibadde apima okuva mu 1798 okutuuka gye yali ayimiridde mu 1844. Okuva mu 1798 okutuuka mu 1844, bwe kupimibwa, kuba emyaka amakumi ana mu mukaaga. Entandikwa y’emyaka amakumi ana mu mukaaga yali mu 1798, lwe ‘emirundi musanvu’ gya Musa ku nnyumba ey’emambuka eya Isirayiri gyatuukirira. Enkomerero y’emyaka amakumi ana mu mukaaga yali mu 1844, lwe ‘emirundi musanvu’ gya Musa ku nnyumba ey’amaserengeta eya Isirayiri gyatuukirira. Okupima kwa Yokaana kwekwatagana n’emyaka amakumi ana mu mukaaga. Ennamba amakumi ana mu mukaaga eri kabonero ka yeekaalu. Yesu yagamba nti, “Mumenye yeekaalu eno, era mu nnaku ssatu ndigizzaawo,” naye Abayudaaya abaawakanya baagamba nti yeekaalu yali yazimbiddwa mu myaka amakumi ana mu mukaaga.

> Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. John 2:19–21.

> Yesu n’abaddamu n’abagamba nti, Mumenye ekaalu eno, era mu nnaku ssatu ndijja okugiyimirizaawo nate. Awo Abayudaaya ne bagamba nti, Kyatwala emyaka amakumi ana mu mukaaga okuzimba ekaalu eno, naawe ogenda okugiyimirizaawo nate mu nnaku ssatu? Naye yali ayogera ku ekaalu y’omubiri gwe. Yokaana 2:19-21.

Jesus took the flesh of Adam after Adam fell, with all of its inherited degenerations, in order to set an example that we might overcome as He overcame. Upon two witnesses, to teach that Christ’s flesh did not contain the inherited degeneracies of four thousand years of sin, is to promote the wine of Babylon, for to teach that Christ did not accept those inherited weaknesses is a primary doctrine of Catholicism.

Yesu yatwala omubiri gwa Adamu oluvannyuma lwa kugwa kwa Adamu, nga gulimu obwonoonefu bwagwo bwonna obwasikirwa, okututeekera ekyokulabirako ffenna tulyoke tuwangule nga bwe yawangula. Okusinziira ku bajulizi babiri, okuyigiriza nti omubiri gwa Kristo tegwalimu obwonoonefu obwasikirwa obw’ebivudde mu myaka enkumi nnya egy’ekibi, kye kukubiriza omwenge gwa Babulooni, kubanga okuyigiriza nti Kristo teyakkiriza obunafu obwo obwasikirwa ky’enjigiriza ey’omusingi mu ObuKaatoliki.

> And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world. 1 John 4:3.

> N’omwoyo gwonna ogutakwatula nti Yesu Kristo yajja mu mubiri si gwa Katonda: era guno gwe mwoyo ogw’omuvuganya Kristo, gwe mwawulira nti gulina okujja; era ne kaakano dda guli mu nsi. 1 Yokaana 4:3.

> For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist. 2 John 1:7.

> Kubanga abalimbisa bangi bayingidde mu nsi, abatakkiriza nti Yesu Kristo yajja mu mubiri. Oyo ye mulimbisa era omupinga Kristo. 2 Yokaana 1:7.

The temple of Christ’s body was the temple of every human being’s body.

Yeekaalu y’omubiri gwa Kristo yali yeekaalu y’omubiri gwa buli muntu.

> “Christ was not in as favorable a position in the desolate wilderness to endure the temptations of Satan as was Adam when he was tempted in Eden. The Son of God humbled Himself and took man’s nature after the race had wandered four thousand years from Eden, and from their original state of purity and uprightness. Sin had been making its terrible marks upon the race for ages; and physical, mental, and moral degeneracy prevailed throughout the human family.

> Kristo teyali mu mbeera nnungi mu ddungu edduukulu okugumira okukemebwa kwa Setaani, nga bwe yali Adamu lwe yayezebwa mu Edeni. Omwana wa Katonda yeetoowaza n’addira obutonde bwa muntu, nga ekika ky’abantu kyali kimaze emyaka enkumi nnya okuva mu Edeni, era okuva mu mbeera yaabwe eyasooka ey’obutukuvu n’obugolokofu. Ekibi kyali kimaze emirembe nga kireka ku kika ky’abantu obubonero bwakyo obw’entiisa; era okuzikirira n’okukendeera kw’omubiri, kw’amagezi, n’eby’empisa kwaali kusasanye mu kika ky’abantu kyonna.

> “When Adam was assailed by the tempter in Eden he was without the taint of sin. He stood in the strength of his perfection before God. All the organs and faculties of his being were equally developed, and harmoniously balanced.

> Bwe Adamu yatulumbibwa omukemya mu Edeni, yali atalina kabala k'ekibi. Yayimirira mu maanyi g'obutuukirivu bwe mu maaso ga Katonda. Ebitundu byonna by'omubiri n'obusobozi bwonna obw'obulamu bwe byali byakula mu bwenkanya, era nga bilinganiddwa obulungi mu bukkakkamu.

> “Christ, in the wilderness of temptation, stood in Adam’s place to bear the test he failed to endure. Here Christ overcame in the sinner’s behalf, four thousand years after Adam turned his back upon the light of his home. Separated from the presence of God, the human family had been departing, every successive generation, farther from the original purity, wisdom, and knowledge which Adam possessed in Eden. Christ bore the sins and infirmities of the race as they existed when He came to the earth to help man. In behalf of the race, with the weaknesses of fallen man upon Him, He was to stand the temptations of Satan upon all points wherewith man would be assailed.” Selected Messages, book 1, 267, 268.

> Kristo, mu ddungu ery’okukemebwa, yayimirira mu kifo kya Adamu okuyisa ekigezo kye yalemwa. Wano Kristo yawangulira ku lwa omwonoonyi, nga wayise emyaka enkumi nnya, oluvannyuma lw’Adamu okuwa ekitangaala eky’eka ye emabega. Nga baawukanyiziddwa okuva mu maaso ga Katonda, ekika ky’abantu kyali kiyongera okweyawula, buli mulembe ogwaddirira, okuva ku butukuvu obwaasooka, amagezi, n’obumanyirivu bye Adamu yalina mu Edeni. Kristo yatikkira ebibi n’obunafu bw’ekika ky’abantu nga bwe byali mu kiseera lwe yajja ku nsi okuyamba omuntu. Ku lwa ekika ky’abantu, ng’aliko obunafu bw’omuntu agudde, yandigumidde ebikemebwa bya Sitaani ku buli nsonga gye muntu yandikemebwanga. Obubaka Obulondeddwa, ekitabo 1, 267, 268.

In John chapter two Christ was speaking of His body as a temple, and His body-temple was that of a human being with the degeneracies of four thousand years of compounded weakness. The human temple that Christ referred to is made up of forty-six chromosomes. When Moses went upon Sinai to receive the law and instruction for erecting the temple, he was on the mount forty-six days. Ezekiel refers to Christ placing His temple in the “midst” of the two sticks. The period of time from the conclusion of the seven times of the northern kingdom and the southern kingdom that John was told to measure was forty-six years, and it represented the “midst” or period of time between 1798 and 1844. In those forty-six years, Jesus erected the spiritual temple that he would suddenly cleanse when He came as the messenger of the covenant. As the messenger of the covenant, He would write his law upon his people’s hearts. That law is represented by two tables. The first table has four commandments, the second table has six. Together they represent the number forty-six.

Mu Yokaana essuula ey’okubiri Kristo yali ayogera ku mmubiri gwe ng’eyekaalu, era yeekaalu y’omubiri gwe yali ey’omuntu alina obwonoonefu bw’emyaka enkumi ena obw’obunafu obw’okuŋaana. Yeekaalu y’omuntu Kristo gye yategeeza ebaamu kromozomu amakumi ana mu mukaaga. Bwe yalinnyayo Musa ku Sinaayi okwaniriza etteeka n’ebiragiro eby’okuzimba yeekaalu, yabeerayo ku lusozi ennaku amakumi ana mu mukaaga. Ezeekyeri ayogerako ku Kristo ng’ateeka yeekaalu ye mu “makkati” g’emiti ebiri. Ekiseera okuva ku nkomerero y’ebiseera musanvu eby’obwakabaka obw’amambuka n’obw’amaserengeta Yokaana bye yagambibwa okupima, kyali emyaka amakumi ana mu mukaaga, era kyayimirira “mu makkati” oba ekiseera wakati wa 1798 ne 1844. Mu myaka egyo amakumi ana mu mukaaga, Yesu yazimba yeekaalu ey’omwoyo gye yali agenda okutukuzza mu bwangu bwe yajja ng’omubaka w’endagaano. Nga mubaka w’endagaano, anaawandiika amateeka ge ku mitima gy’abantu be. Etteeka eryo liyimirizibwa amapeesa abiri. Eppeesa erisooka lirimu ebiragiro bina, erokubiri lirimu mukaaga. Wamu byeyimirira ennamba amakumi ana mu mukaaga.

The gathering of spiritual Israel from 1798 through 1844, represents the gathering of spiritual Israel, but it also represents the establishment of a temple.

Okuŋŋaanyizibwa kwa Isirayiri ey’omwoyo okuva mu 1798 okutuuka mu 1844, kuyimirira okuŋŋaanyizibwa kwa Isirayiri ey’omwoyo, naye era kuyimirira okuteekebwawo kwa yeekaalu.

> To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.

> Bwe mujja gy’ali, ng’ejjinja eriramu, nga lyagaanyiziddwa ddala abantu, naye lyalondebwa Katonda era ly’omuwendo nnyo, nammwe era, ng’amayinja amalamu, muzimbibwa okubeera ennyumba ey’Omwoyo, obukabona obutukuvu, okuwaayo ssaddaaka ez’Omwoyo ezikkirizibwa eri Katonda ku bwa Yesu Kristo.

> Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded.

> Ky'ensonga era mu Byawandiikibwa kiwandiikiddwa nti: Laba, nteeka mu Sayooni ejjinja erya ku nsonda erikulu, eryalondebwa, ery'omuwendo omungi; era buli amukkiririzaamu tajja kuswazibwa.

> Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed.

> Kale gye muli mmwe abakkiriza, ye wa omuwendo; naye eri abo abatagonda, ejjinja abazimbi lye baagaana, lye lyafuuka omutwe gw'ekisero; era ly'ejjinja ery'ensittaza, n'olwazi olw'okukwaza, eri abo abeesittaza ku kigambo, nga batagonda; era okwo kwe baateekebwako.

> But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:4–10.

> Naye mmwe muli ekika ekironde, obusaserdooti obwa kabaka, eggwanga ettukuvu, abantu ab’enjawulo; mulyoke mwatangaze ebyeetendo by’oyo eyabayita okuva mu kizikiza okubayingiza mu musana gwe ogw’ekitalo: mmwe ab’edda mwali si bantu, naye kaakano muli bantu ba Katonda; mmwe abataafunanga kisa, naye kaakano mufunye kisa. 1 Peetero 2:4-10.

The temple that was erected from 1798 to 1844 includes a class that were “appointed” to disobedience. Their disobedience was manifested in their rejection of the “seven times,” “the corner stone,” “the stone which the builders disallowed” which is the “rock of offence” and the “stone of stumbling.”

Yeekaalu eyazimbibwa okuva mu 1798 okutuuka mu 1844 erimu ekibinja eky'abaali "baasalirwa" obutagondera. Obutagondera kwabwe kwalabikira mu bwe baagaana "emirundi musanvu," "ejjinja ery'ensonda," "ejjinja abazimbi lye baagaana" ekyo kye "awazi olubwatuka" era "ejjinja eribaatangula."

The class that was “chosen of God,” recognized the “stone” that had been “disallowed of men” as the “living stone,” and as the “stone” that had been “chosen of God, and” was “precious.” The “chosen of God,” the “chosen generation” were in “times past” “not a people, but were” then to be “the people of God.” When God gathered the two sticks, He brought them out from the “heathen.” They were to become His people when he brought the two nations together as one during the forty-six years from 1798 until 1844.

Ekibiina ekyali "ekirondebwa Katonda," kyategeera "ejjinja" eryaali "ligaaniddwa abantu" nga "ejjinja eriramu," era nga "ejjinja" eryaali "lyalondebwa Katonda" era "ly'omuwendo." "Abalonde ba Katonda," "ekika ekilondebwa," baali mu "biseera eby'edda" "tebaali bantu, naye" olwo ne baba "abantu ba Katonda." Bwe Katonda yakung'aanya emiggo ebiri, yabaggya okuva mu "ab'amawanga." Baalina okufuuka abantu be bwe yaleeta amawanga abiri wamu okubeera gumu mu bbanga ly'emyaka amakumi ana mu mukaaga okuva mu 1798 okutuuka mu 1844.

There is only one foundation, and that foundation is Jesus Christ, but the “stone of stumbling” that was the foundation of the history that was rejected by the disobedient, was Moses’ seven times. When the “seven times” was rejected in 1863, it was a rejection of Jesus Christ.

Waliwo musingi gumu gwokka, era ogwo musingi ye Yesu Kristo, naye "ejjinja erisittaza" eryali omusingi gw’ebyafaayo ebyagaanyizibwa abatagonda, lyali "emirundi omusanvu" gya Musa. Bwe "emirundi omusanvu" gyegaanyizibwa mu mwaka gwa 1863, kyali kugaana Yesu Kristo.

The dish of fables that infers that the cleansing of the sanctuary that began on October 22, 1844 was a fulfillment of the twenty-three hundred year prophecy alone, identifies an empty sanctuary, a sanctuary without a host, a kingdom without citizens. There is no purpose for the sanctuary provided by inspiration, that is of higher priority, than what God said the purpose of the sanctuary is.

Eddiiro ly’engero z’obulimba eritegeeza nti okutukuza kw’awatukuvu okwatanikira nga October 22, 1844 kwe kutuukirizibwa kwokka kw’obunnabbi bw’emyaka 2300, liraga awatukuvu awatalimu muntu, awatukuvu awatalina kabona, n’obwakabaka obutalina batuuze. Tewali kigendererwa ky’awatukuvu ekyavudde mu kutegeezebwa kwa Mwoyo Omutukuvu ekirina obukulu okusinga kye Katonda yagamba nti kye kigendererwa ky’awatukuvu.

> And let them make me a sanctuary; that I may dwell among them. Exodus 25:8.

> Era banzimbire ekifo ekitukuvu; ndibeerenga wakati waabwe. Okuvayo 25:8.

In the Scriptures, God’s sanctuary is always associated with His people, who are the host. Ezekiel’s two sticks, that are identified as two nations, were to become one nation and God’s sanctuary would be in their midst. To misrepresent the question of verse thirteen of Daniel eight, in order to hide what is actually asked by the question, is simultaneously also rejecting the “certain saint” in verse thirteen, who was asked to answer the question.

Mu Byawandiikibwa, ekifo ekitukuvu kya Katonda kigattibwa bulijjo n’abantu be, ab’eggye lye. Emiti ebiri gya Ezekyeri, egyalambulwa ng’amawanga abiri, byateekwa okufuuka eggwanga limu, era ekifo ekitukuvu kya Katonda kyandibeera wakati mu bo. Okulaga mu ngeri entali ntuufu ekibuuzo ekiri mu Danyeri 8:13, nga kigendererwa okukweka kye kibuuza ddala, kye kimu n’okugaana ‘omutukuvu omu’ ali mu mus. 13, eyabuuzibwa okuwanukula ekibuuzo.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> Awo ne mpulira omutukuvu omu ng'ayogera, n'omutukuvu omulala n'agamba omutukuvu oyo eyayogera nti, Ekyolesebwa ekikwata ku biweebwayo eby'obudde n'obujeemu obuleeta okuzikirira kijja kumala ebbanga lya ki, okutuusa ekifo ekitukuvu n'eggye okuweebwa okunyigirizibwa wansi w'amagulu? N'angamba nti: Okutuusa ku nnaku enkumi bbiri mu bikumi bisatu; olwo ekifo ekitukuvu kinaazibwa. Danyeri 8:13, 14.

The heavenly being who was asked the question is called “that certain saint,” and the expression is translated from the Hebrew word “Palmoni”, which means the wonderful numberer, the numberer of secrets. In the passage, which is the central pillar and foundation of Adventism, Christ represents himself as the wonderful numberer. He does so right where He identifies the relationship between the longest time prophecy in the Bible and also the time prophecy of the twenty-three hundred days. The longest time prophecy is Moses’ oath, which is the seven times of Leviticus twenty-six. It is the prophecy that identifies the scattering and enslavement of both houses of Israel, who are identified as the “host” that will be trampled down in verse thirteen, whereas, verse fourteen identifies the prophecy of trampling down of the sanctuary. Both prophecies were fulfilled on October 22, 1844, after the widow of Zarephath gathered the two sticks for the fire of the messenger of the covenant.

Ekitonde eky’eggulu ekyabuzibwako ekibuuzo kiyitibwa ‘omutukuvu omu’, era ekigambo ekyo kivvuunulwa okuva mu Lwebbulaniya ‘Palmoni’, ekitegeeza omubala ow’ebyewuunyisa, omubala w’ebyama. Mu kitundu kino ky’Ebyawandiikibwa, ekiri omugo omukulu era omusingi gw’eddini y’Abadiventisiti, Kristo yeeyanjulira ng’omubala ow’ebyewuunyisa. Abikola mu kifo kye kimu ddala gye yalambululiramu enkolagana wakati w’obunnabbi obw’ebbanga obuwanvu ennyo mu Bayibuli n’obunnabbi bw’ennaku 2300. Obunnabbi obuwanvu ennyo mu biseera kwe kirayiro kya Musa, kye ‘emirundi musanvu’ mu Abaleevi omutwe 26. Lye bunnabbi erirambulula okusasanyizibwa n’okufuulibwa abaddu kw’ennyumba zombi ez’e Isirayiri, abalagibwa ng’ ‘eggye’ eririnnnyirirwawo mu lunnyiriri olw’ekkumi n’asatu; ate olunnyiriri olw’ekkumi n’ana lulambika obunnabbi bw’okulinnnyirirwa wansi bw’ekitukuvu. Obunnabbi byombi byatuukirira nga 22 Okitobba 1844, oluvannyuma omukazi omwandu ow’e Zarephath bwe yakungaanya amatabi abiri ag’omuliro gw’omubaka w’endagaano.

When Adventism rejected the very first truth of prophetic time which the angels led William Miller to understand, they blinded themselves. In 1856, with the eight articles of Hiram Edson, Palmoni attempted to increase the light of the seven times, but to no avail. They rejected the message to Laodicea, and accepted the five malignant manifestations of Laodicea, thus identifying themselves as the five foolish virgins.

Ab’Adiventisi bwe baagaana amazima agasooka ddala ag’ebiseera eby’obunnabbi, ge bamalayika baakulembera William Miller okutegeera, ne beeziba amaaso. Mu 1856, Palmoni yagezako okwongera ekitangaala ky’emirundi musanvu ng’ayita mu biwandiiko munaana bya Hiram Edson, naye tewaavaamu. Baagaana obubaka eri Laodicea, ne bakkiriza ebilabika ebibi ennyo bitaano eby’e Laodicea, ne beeraga nga be bawala ab’obugole abasirusiru bataano.

The sixty-five years of Isaiah seven, that identifies 742BC, 723BC and 677BC in its beginning, was repeated in the ending history of 1798, 1844 and 1863. That ending history is represented by the gathering of the two sticks in Ezekiel chapter thirty-seven, and the widow of Sarepta (as she is called in the Greek of the New Testament), is the history of God establishing a covenant relationship with spiritual Israel in spiritual Judah (the glorious land) during the history of the sixth kingdom of Bible prophecy. That history being the end of the prophecy of sixty-five years, also represents the beginning of the earth beast of Revelation thirteen. At the beginning of the sixth kingdom of Bible prophecy, the joining of two sticks illustrates the ending of the sixth kingdom of Bible prophecy. That history contains a parallel history of the horn of Protestantism and the horn of Republicanism.

Emyaka nkaaga mu ttaano egyogerwako mu Isaaya essuula ey’omusanvu, egyalaga entandikwa mu 742 BC, 723 BC ne 677 BC, gyaddamu mu nkomerero ya byafaayo ya 1798, 1844 ne 1863. Ebyafaayo ebyo eby’enkomerero biragirwa mu kugatta emiti ebiri mu Ezeekyeri essuula amakumi asatu mu musanvu; era ekyo eky’omukyala omufiriddwa bba ow’e Sarepta (nga bwe ayitibwa mu Lugiriki olw’Endagaano Empya), kye kyafaayo kya Katonda okuteekawo obukolagana bw’endagaano ne Isirayiri ey’Omwoyo mu Yuda ey’Omwoyo (ettaka ery’ekitiibwa) mu byafaayo by’obwakabaka obw’omukaaga obw’obunnabbi bwa Baibuli. Ebyafaayo ebyo, nga byo enkomerero y’obunnabbi bw’emyaka nkaaga mu ttaano, biraga era n’entandikwa y’ekisolo ekyava mu nsi ekyogerwako mu Okubikkulirwa essuula ey’ekkumi na ssatu. Ku ntandikwa y’obwakabaka obw’omukaaga obw’obunnabbi bwa Baibuli, okugatta emiti ebiri kulaga enkomerero y’obwakabaka obw’omukaaga obw’obunnabbi bwa Baibuli. Ebyafaayo ebyo birimu ebyafaayo ebifaanagana eby’ensingo ya Purotesitantisimu n’ensingo ya Ripaburikanizimu.

Prophetically a power, or a horn, or a nation, or a kingdom, or a king or a head are interchangeable symbols, depending upon the context where they are used. All these symbols also refer to the two sticks which Ezekiel identifies as two nations. In the beginning of the earth beast’s prophetic history, the Protestant horn was gathered into one nation, or one horn. At the end of that very same history the Republican horn will come together with the horn of apostate Protestantism to make one nation. That nation will be an image to the sea beast of Revelation thirteen. Logically, if we refuse to see the testimony of the curse of the seven times (that was carried out against both houses of literal Israel), we certainly will not be able to see how those two literal houses of ancient Israel became the nation of spiritual Israel in 1844. If we cannot see that history, we are absolutely “clueless” about how that history at the beginning of the United States identifies the history at the end, when the Republican horn repeats the gathering process and the joining together that was illustrated in the beginning with the Protestant horn.

Mu by’obunnabbi, amaanyi, ejjembe, eggwanga, obwakabaka, kabaka oba mutwe, bisobola okukozesebwa ng’ebifaananyi ebikyusaganyizibwa, nga kisinziira ku mbeera mwe bikozesebwa. Ebifaananyi bino byonna biraga ne ku miti ebiri Ezekyeri gye yalaga nti gy’amawanga abiri. Ku ntandikwa y’ebyafaayo eby’obunnabbi by’ensolo ey’ensi, ejjembe ery’obuPurotesitanti lyakukungaanyizibwa ne lituuka okuba eggwanga limu, oba ejjembe limu. Ku nkomerero y’ebyafaayo ebyo bimu, ejjembe ery’obuRipabulika lijja okugatta wamu n’ejjembe ly’obuPurotesitanti obuvudde ku mazima okufuula eggwanga limu. Eggwanga eryo linaaba kifaananyi ky’ensolo ey’omu nnyanja mu Okubikkulirwa essuula ey’ekkumi n’asatu. Mu magezi, bwe tugaana okulaba obujulirwa bw’ekikolimo ky’emirundi musanvu (eyakozesebwa ku nnyumba zombi ez’Isirayiri wa ddala), tetusobola kulaba engeri ennyumba ezo ebbiri ez’Isirayiri ey’edda gye zaafuuka eggwanga ly’Isirayiri ey’omwoyo mu 1844. Bwe tuba tetusobola kulaba ebyafaayo ebyo, tubeera nga tetumanyi kintu na kimu ku ngeri ebyafaayo ebyo eby’oku ntandikwa ya Amerika bwe biraga eby’oku nkomerero, nga ejjembe ery’obuRipabulika lidda mu nteekateeka y’okukungaanya n’okugatta wamu, nga bwe kyayolesebwa ku ntandikwa awamu n’ejjembe ery’obuPurotesitanti.

We will continue to consider these truths in the next article.

Tujja okwongera okutunuulira amazima gano mu kiwandiiko ekiddako.

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