Article

# Elijah - Number Five

Elijah - Namba Ttaano

Prophetic Silence

Obusirisi obw’obunnabbi

Author

Jeff Pippenger

Published

October 3, 2023

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When Elijah had Ahab summon all Israel to Carmel it prefigured God bringing the church out of the Dark Ages in 1798 after three and a half years of persecution and leading them to 1844 and thereafter to 1863. Those three dates are the final three waymarks of the structure of the “seven times” as set forth by Isaiah in chapter seven.

Eriya bwe yalagira Akabu okukuŋaanya Isirayiri yonna e Carmel, byaalaga mu kifaananyi nga Katonda aleeta Ekkanisa okuva mu bbanga ly’ekizikiza mu 1798, oluvannyuma w’okubonyaabonyezebwa okw’emyaka esatu n’ekitundu, era n’abakulembera okutuuka mu 1844 era oluvannyuma mu 1863. Emyaka egyo esatu ge bubonero obusatu obw’enkomerero mu nteekateeka y’ “ebiseera musanvu” nga Isaaya bwe yabiteekawo mu mutwe ogw’omusanvu.

The same history of 1798, 1844 and 1863 was also typified when Moses led the children of Israel out of the slavery of Egypt unto Mount Sinai. The history of the first and second angels represent the Millerite movement which began at the time of the end in 1798 and continued until the movement became a church in 1863. Elijah and Moses are the two primary witnesses of the Millerite history, and they are the two primary witnesses in the book of Revelation during the history of the third angel.

Ebyafaayo ebyo bimu eby’omwaka 1798, 1844 ne 1863 byafaananyizibwa era nga bwe Musa yatwala abaana ba Isirayiri okuva mu buddu bw’e Misiri okutuuka ku Lusozi Sinai. Ebyafaayo eby’obubaka bwa malayika asooka n’owookubiri bikiikirira entambula eya Millerite, eyatandikira ku nkomerero y’ebiseera mu 1798, era ne yeeyongera okutuusa nga mu 1863 bwe yafuuka ekkanisa. Eriya ne Musa be bajulizi babiri abasinga obukulu mu byafaayo bya Millerite, era be bajulizi babiri abasinga obukulu mu kitabo ky’Okubikkulirwa mu byafaayo bya malayika ow’okusatu.

The Millerite movement marks the beginning of the everlasting gospel of Revelation fourteen and Future for America marks the ending. Between the beginning movement of the Millerites and the ending movement, we find the Seventh-day Adventist church. According to Adventist church historians in 1856, the remnant of the Millerite movement entered into the Laodicean condition, thus ending the Philadelphian period that represented 1798 through 1856.

Ekibiina ky’Abamillerite kye kilaga entandikwa y’enjiri ey’olubeerera mu Okubikkulirwa essuula 14, ate Future for America kye kilaga okuggalawo kwayo. Wakati w’entambula ey’entandikwa ey’Abamillerite n’ey’enkomerero, tusangamu Ekkanisa y’Abadiventisi b’Olunaku Olw’Omusanvu. Ng’okusinziira ku bannabyafaayo b’Ekkanisa y’Abadiventisi, mu 1856 ekisigalira ky’ekibiina ky’Abamillerite kyayingira mu mbeera eya Lawodikiya, era bwe kityo ne kiggwaawo ekiseera kya Firadelfiya ekyakiikirira 1798 okutuuka ku 1856.

In the previous article we demonstrated that inspiration aligned the disappointment of the Red Sea crossing with the great disappointment of 1844. At that point the test of the Sabbath as represented by the manna arrived in the history of Moses. At the same prophetic point, the light that came from the Most Holy Place began a process of testing and purification starting with the Sabbath, for those who had crossed the sea and entered by faith into the Most Holy Place. The testing process that preceded 1844 began in Moses’ history at his birth and for the Millerites in 1798 with the increase of knowledge that Daniel identified would produce a three-step testing process that led to judgment.

Mu kiwandiiko ekyayita twalaga nti Obulagirizi bwa Mwoyo Omutukuvu bwagattaganya okusubwaamu essuubi okwabaawo ku kuyitira mu Nnyanja Emyufu n’okusubwaamu essuubi okukulu okw’omwaka 1844. Ku kiseera ekyo, ekigezo kya Ssabbiiti nga kiikirirwa emmana kyatuuka mu byafaayo bya Musa. Mu biseera by’obunnabbi ebyo byennyini, ekitangaala ekyava mu Kifo Ekitukuvu Ennyo kyatandika enkola y’okugezesa n’okutukuza, nga kitandikira ku Ssabbiiti, eri abo abaayitira mu nnyanja ne bayingira mu Kifo Ekitukuvu Ennyo mu kukkiriza. Enkola y’okugezesa eyakulembeddeyo 1844 yatandika mu byafaayo bya Musa ku kuzaalibwa kwe; ate eri Abamillerite mu 1798, ku lw’okwongera kw’amagezi kwe Danyeri yalaga nti kunaaleeta enkola y’okugezesa ey’ebitundu bisatu, eyatuusa ku kusala omusango.

> Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:10.

> Abangi banaatukuzibwa, ne balongoosebwa, era ne bageragezebwa; naye ababi banaakola obubi; era tewali mu babi anaategeera; naye abagezi banaategeera. Danyeri 12:10.

The opening of the judgment on October 22, 1844 was typified by the judgment of Pharaoh beginning with the firstborn of Egypt and ending in the waters of the Red Sea. Once the wise entered into the Most Holy Place by faith, or crossed through the Red Sea, the testing process that had begun at the time of the end in 1798 continued on beyond 1844. In the history of Moses, it was represented by ten tests, which Israel failed at every step. The last of the ten tests was when the twelve spies searched out the Promised Land. The first test in Moses’ history was the manna test that represents the Sabbath, and for the Millerites the Sabbath was identified as the first test after October 22, 1844. The first test being the Sabbath in both parallel histories, the following nine tests in the history of Moses identifies that post-1844, there would be a series of tests that would lead to the entrance of either the Promised Land or the wilderness of death. 1863 represents the final test for the Millerite movement. We will begin this consideration when the twelve spies return with their reports of the Promised Land.

Okuggulibwawo kw’omusango ku Octoba 22, 1844 kwafaananyizibwa mu musango gwa Falaawo ogwatandika n’abaana ab’olubereberye ab’e Misiri ne gaggwa mu mazzi g’Ennyanja Emyufu. Ab’amagezi bwe baayingira mu Ekifo Ekitukuvu Ennyo mu kukkiriza, oba bwe baayita mu Nnyanja Emyufu, enteekateeka y’okukemebwa eyali etandise mu kiseera eky’enkomerero mu 1798 ne yeeyongerayo n’eyitirira 1844. Mu byafaayo bya Musa, kino kyayimiririzibwa ebigezo kkumi, ebyo Isirayiri gye yalemererwamu ku buli kimu. Ekya kkumi ku bigezo ebyo kyali bwe abakeberezi kkumi na babiri baagenda okukebera Ensi Eyasuubizibwa. Ekigezo ekyasooka mu byafaayo bya Musa kyali ekya mana ekiraga Ssabbiiti, era ku ba Millerite Ssabbiiti yategeerwako ng’ekigezo ekyasooka oluvannyuma lwa Octoba 22, 1844. Olw’okuba mu byafaayo byombi eby’enfanana ekigezo ekyasooka ye Ssabbiiti, ebigezo ebirala mwenda mu byafaayo bya Musa biraga nti oluvannyuma lwa 1844 waakubawo olunyiriri lw’ebigezo olukuleetayo okuyingira oba mu Nsi Eyasuubizibwa oba mu ddungu ery’okufa. 1863 akiikirira ekigezo eky’enkomerero eri ekibiina kya ba Millerite. Tunaatandika okutunula ku nsonga eno abakeberezi ekkumi na babiri bwe banaaba baddemu nga bazze ne ripooti zaabwe ku Nsi Eyasuubizibwa.

> And they returned from searching of the land after forty days. And they went and came to Moses, and to Aaron, and to all the congregation of the children of Israel, unto the wilderness of Paran, to Kadesh; and brought back word unto them, and unto all the congregation, and showed them the fruit of the land. And they told him, and said, We came unto the land whither thou sentest us, and surely it floweth with milk and honey; and this is the fruit of it. Nevertheless the people be strong that dwell in the land, and the cities are walled, and very great: and moreover we saw the children of Anak there. The Amalekites dwell in the land of the south: and the Hittites, and the Jebusites, and the Amorites, dwell in the mountains: and the Canaanites dwell by the sea, and by the coast of Jordan. And Caleb stilled the people before Moses, and said, Let us go up at once, and possess it; for we are well able to overcome it. But the men that went up with him said, We be not able to go up against the people; for they are stronger than we. And they brought up an evil report of the land which they had searched unto the children of Israel, saying, The land, through which we have gone to search it, is a land that eateth up the inhabitants thereof; and all the people that we saw in it are men of a great stature. And there we saw the giants, the sons of Anak, which come of the giants: and we were in our own sight as grasshoppers, and so we were in their sight. Numbers 13:25–33.

> Ne baddayo nga bamaze ennaku amakumi ana nga banoonyereza ku nsi. Ne bagenda ne batuuka eri Musa, n’eri Alooni, n’eri ekibiina kyonna ky’abaana ba Isirayiri, mu ddungu lya Palani, e Kadesi; ne babaddiza amawulire bo n’ekibiina kyonna, ne babalaga ebibala by’ensi. Ne bamugamba nti, Twatuuse ku nsi gye watutuma, era mazima ejjula amata n’omubisi gw’enjuki; era gano ge bibala byayo. Naye abantu abatudde mu nsi b’amaanyi, era ebibuga biriko bbugwe era binene nnyo; ate era twalabayo abaana ba Anaki. Abamaleki batuula mu kitundu ky’amaserengeta eky’ensi; n’Abakiiti, n’Abayebusi, n’Abamoli batuula mu nsozi; ate Abakanani batuula ku nnyanja ne ku lubalama lwa Yoludaani. Awo Kalebu n’akkakkanya abantu mu maaso ga Musa, n’agamba nti, Twambuke amangu tugyetwale; kubanga tusobola ddala okugiwangula. Naye abasajja abaagenda naye ne bagamba nti, Tetusobola kwambuka okulumba abo bantu; kubanga b’amaanyi okusinga ffe. Ne baleetera abaana ba Isirayiri amawulire amabi ag’ensi gye baali banoonyereza ku yo, nga bagamba nti, Ensi gye twatambuliramu okuginonya ye nsi erirya abatude omwo; era abantu bonna be twagimulabamu bawanvu nnyo. Era eyo twalabayo abannene, abaana ba Anaki, abava mu bannene; era mu maaso gaffe twali ng’ensowera, era ne mu maaso gaabwe bwe batulabanga bwe bityo. Okubala 13:25-33.

This passage from Numbers has some very important truths to take note of, that might be easily overlooked when not considering the history represented therein as typifying the Millerite movement. One point is that the rebels with the “evil report” were failing their tenth and final test, and at that final test two classes of people were manifested. The two classes which have been developing through the history of the previous nine tests manifested their characters based upon which “report” they choose to accept. In 1863, Millerite Adventism rejected Moses’ report as represented by the prophecy of slavery in Leviticus twenty-six. The report presented by Joshua and Caleb was simply the repetition of God’s “report” throughout the history of their deliverance from slavery. From the birth of Moses onward, God had promised that He would take them out of slavery and into the land that had been promised to Abraham centuries before. Joshua and Caleb represent those who stood upon the foundational report, the other ten spies rejected that God had actually given that report.

Ekitundu kino okuva mu Okubala kirimu amazima ag’omugaso ennyo ag’oyenera okugenderako, agasobola okwewalirwa mangu singa ebyafaayo ebirimu tebitwalibwa nga bifaananyiriza ekibiina ky’Abamillerite. Ekimu kye kino nti abajeemu ab’‘obubaka obubi’ baalemwa mu kugezebwa kwabwe okwa kkumi era okwasembayo, era mu kugezebwa okwo okwasembayo waalabika ebika bibiri by’abantu. Ebika ebyo ebibiri, ebyali bikulaakulana mu byafaayo by’okugezebwa mwenda ebyasooka, byaalambulula obuntu bwabyo nga bisingira ku ‘bubaka’ bwe byasalawo okukkiriza. Mu 1863, Abadiventisti Abamillerite baagaana obubaka bwa Musa nga bwalabikirizibwa mu bunabbi ku buddu obuli mu Eby’Abaleevi 26. Obubaka Yoswa ne Kalebu bwe baaleeta bwali bwa kuddamu bwokka obubaka bwa Katonda mu byafaayo byonna eby’okununulibwa kwabwe okuva mu buddu. Okuva ku kuzaalibwa kwa Musa okudda mu maaso, Katonda yali yasuubizza okubaggya mu buddu n’abayingiza mu nsi eyali yasuubiziddwa Ibraimu ebikumi by’emyaka emabega. Yoswa ne Kalebu bakiikirira abo abayimirira ku bubaka obw’ensinzi; abakessi ekkumi abalala baagaana nti Katonda ddala yabadde awadde obubaka obwo.

> And all the congregation lifted up their voice, and cried; and the people wept that night. And all the children of Israel murmured against Moses and against Aaron: and the whole congregation said unto them, Would God that we had died in the land of Egypt! or would God we had died in this wilderness! And wherefore hath the Lord brought us unto this land, to fall by the sword, that our wives and our children should be a prey? were it not better for us to return into Egypt? And they said one to another, Let us make a captain, and let us return into Egypt. Numbers 14:1–4.

> Awo ekibiina kyonna ne kisitula eddoboozi lyakyo, ne kukaaba; abantu ne bakaabira ekiro ekyo. Abaana ba Isirayiri bonna ne bemulugunya eri Musa n’eri Alooni; ekibiina kyonna ne kibagamba nti, Singa twafiira mu nsi ya Misiri! oba singa twafiira mu ddungu lino! Lwaki Mukama atuleese mu nsi eno tugwe n’ekitala, abakyala baffe n’abaana baffe bafuuke obunyago? Tekyandibadde kirungi ffe okuddayo e Misiri? Ne bagambagana nti, Twerondemu omuduumizi, era tuddayo e Misiri. Okubala 14:1-4.

When in 1863 James White wrote an article in the Review and Herald rejecting Miller’s understanding of the “seven times” and in the same year Uriah Smith published the counterfeit chart that was void of any reference to the “seven times” of Leviticus, both White and Smith set aside the work of William Miller and employed the biblical methodology of apostate Protestantism. The methodology of apostates who they had recently identified as the “daughters of Babylon,” was employed as the argument to reject the message of Miller that had been directed by the angel Gabriel. At the tenth test for ancient Israel they directly said, “Let us make a captain, and let us return to Egypt.” The failure at the tenth and final test is based upon a rejection of the “report” that was consistent with the report from the beginning, and a desire to return to the slavery of Egypt. When Jeremiah symbolically represented those who had been disappointed at the failed prediction of 1843, God specifically called him to return to God and his previous fervor for the message, but also commanded him to never return to those who had been identified as the daughters of Babylon.

Mu 1863 bwe James White yawandiika ekiwandiiko mu Review and Herald ng'agaana entegeera ya Miller ku "emirundi musanvu," era mu mwaka gwe gumu Uriah Smith n'ayanjula chati ey'obulimba, nga terimu kwogerwako kwonna ku "emirundi musanvu" egy'omu Lewitiko, bonna White ne Smith baateeka ku bbali omulimu gwa William Miller ne bakozesa enkola y'okutegeera Bayibuli ey'Obuprotesitanti abajeemu. Enkola y'abo abajeemu, be baali baakamaze okutegeera ng' "abaana bawala ba Babulooni," ye gye bakozesa ng'ensonga ey'okugaana obubaka bwa Miller obwabadde bukulembezebwa malayika Gabirieri. Ku kukemebwa okw'ekkumi eri Isirayiri ey'edda baagamba mu butereevu nti, "Twetegekere omukulembeze, tudde e Misiri." Okulemererwa ku kukemebwa okw'ekkumi okwasembayo kwasigama ku kugaana "okutegeeza" okwakkana n'okutegeeza okuva ku ntandikwa, era ku kwegomba okuddayo mu buddu bwa Misiri. Bwe Yeremiya mu ngeri ey'ekifaananyi yayimiririra abo abaggibwako essuubi olw'obunnabbi bw'omu 1843 obutaatuukirira, Katonda yamuyita okuddayo eri Katonda n'omwoyo ogw'amaanyi ogw'okusooka eri obubaka, era n'amulagira obutaddayo eri abo abaali bamanyiddwa ng' "abaana bawala ba Babulooni."

> Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:19.

> Awo bw’ati bw’ayogera Mukama nti, Bw’oddayo, nange ndikuzza nate, onaayimiriranga mu maaso gange; era bw’oggyamu eky’omuwendo mu ekitaliimu mugaso, onoba nga akamwa kange; baliddire gy’oli; naye ggwe toliddira eri bo. Yeremiya 15:19.

In 1863, James White and Uriah Smith appointed a new captain to lead them back to where they had been commanded not to go. Joshua and Caleb represent those who desired to go forward, White and Smith represent those who desired to go back.

Mu 1863, James White ne Uriah Smith baalonda omukulembeze omuggya okubakulembera okuddayo we baali baalagirwa obutagendayo. Joshua ne Caleb bakiikirira abo abaayagala okugenda mu maaso, White ne Smith bakiikirira abo abaayagala okuddayo.

Another point that needs to be marked in the passage from the passage in Numbers is that the final rebellion which condemns all the rebels to die in the wilderness over the next forty years, is one of the two primary references that establish the day for a year principle of Bible prophecy, which was perhaps the most essential prophetic rule that Miller was used to open up the message of the everlasting gospel and the first angel. The other biblical witness to the rule is found in the book of Ezekiel.

Endala eyetaagisa okutekebwako akabonero mu kitundu ekiri mu kitabo ky’Okubala nti okujeemera okw’enkomerero okw’asala abajeemu bonna omusango okufiira mu ddungu mu myaka amakumi ana egijja, kye kimu ku byawandiiko ebikulu ebibiri ebiteekaawo etteeka ery’okuti olunaku lubeera mwaka mu bunnabbi bwa Baibuli, era lyandibadde lisinga obukulu mu mateeka g’obunnabbi Miller lye yakozesa okuggulawo obubaka bw’Enjiri ey’etaggwaawo n’omalayika asooka. Omujulizi omulala ogw’Ebyawandiika ogwakwata ku tteeka eryo guli mu kitabo kya Ezeekyeri.

> And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year. Ezekiel 4:6.

> Era bw’oba omaze okubimaliriza, galamira nate ku luuyi lwo olw’eddyo, era olitikka ekibi kya nnyumba ya Yuda ennaku amakumi ana: kubanga nkulondedde buli lunaku ng’omwaka gumu. Ezekyeri 4:6.

What is often unnoticed with the two verses that established the day for a year principle is the historical context of both verses.

Ekisinga obutalabibwa ku nnyiriri bbiri eziteekaawo enkola ey’okutwala olunaku ng’omwaka ye embeera y’ebyafaayo mwe zombi zaawandiikibwa.

> After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. Numbers 14:34.

> Okusinziira ku muwendo gw’ennaku ze mwagenda okulondoola ensi, nga zali ennaku amakumi ana, buli lunaku lulingana n’omwaka gumu; mulitikka omusango gwammwe emyaka amakumi ana; era munaamanya okumenya kw’ekisuubizo kyange. Okubala 14:34.

The verse in Numbers occurred at the beginning of ancient Israel and represented the rebellion of God’s covenant people, and the verse in Ezekiel occurred at the end of ancient Israel and represented the rebellion of God’s covenant people. The punishment in the beginning was death in the wilderness and the punishment at the end was slavery in their enemies’ land. The day for a year principle emphasizes the rebellion of a covenant people. Two punishments, one at the beginning and one at the ending, but both different. The first was death by attrition while journeying through the wilderness, the last was captivity and slavery in literal Babylon.

Olunyiriri mu Kitabo ky’Okubala lwabeerawo ku ntandikwa ya Isirayiri ey’edda era lwakiikirira okujeemera kw’abantu b’endagaano ya Katonda, ate olunyiriri mu Kitabo kya Ezekyeri lwabeerawo ku nkomerero ya Isirayiri ey’edda era lwakiikirira okujeemera kw’abantu b’endagaano ya Katonda. Ekibonerezo ekyatandika kyali kufa mu ddungu, ate ekibonerezo eky’enkomerero kyali obuddu mu nsi y’abalabe baabwe. Ensonga eyitibwa ‘olunaku ku mwaka’ ekissa essira ku bujeemu bw’abantu b’endagaano. Ebibonerezo bibiri, ekimu ku ntandikwa n’ekimu ku nkomerero, naye byombi byawukana. Ekyasooka kyali okufa mpola mpola nga batambula okuyita mu ddungu, eky’enkomerero kyali okutwalibwa mu busibe n’obuddu mu Babulooni ennyini.

> Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel. And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of them that searched the land, rent their clothes: And they spake unto all the company of the children of Israel, saying, The land, which we passed through to search it, is an exceeding good land. If the Lord delight in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey. Only rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us: their defence is departed from them, and the Lord is with us: fear them not. But all the congregation bade stone them with stones. And the glory of the Lord appeared in the tabernacle of the congregation before all the children of Israel. And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have showed among them? I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they. And Moses said unto the Lord, Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them;) And they will tell it to the inhabitants of this land: for they have heard that thou Lord art among this people, that thou Lord art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night. Now if thou shalt kill all this people as one man, then the nations which have heard the fame of thee will speak, saying, Because the Lord was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness. And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now. Numbers 14:5–19.

> Awo Musa ne Alooni ne bagwa amaaso gaabwe wansi mu maaso g’ekibiina kyonna kya baana ba Isirayiri. Era Yoswa mutabani wa Nuuni, ne Kaleebu mutabani wa Yefune, abaali mu abo abaagenze okunoonya ensi, ne bayuza engoye zaabwe: ne boogera eri ekibiina kyonna kya baana ba Isirayiri, nga bagamba nti, Ensi gye twayitamu okuginoonya, nnungi ennyo. Obanga Mukama atusiima, alituyingiza mu nsi eyo, era agituwanga; ensi ey’ayitiramu amata n’obuki. Naye temujeemera Mukama, so temutya bantu b’ensi eyo; kubanga bali mmere yaffe: ekisikirize kyabwe kibaviiriddeko, era Mukama ali naffe: temubatiina. Naye ekibiina kyonna ne bagamba babakube amayinja. Ne kityo, ekitiibwa kya Mukama ne kiboneka mu Weema ey’Okukuŋŋaanira mu maaso g’abaana ba Isirayiri bonna. Awo Mukama n’agamba Musa nti, Okutuusa ddi abantu bano banjiyisa obusungu? era okutuusa ddi tebalinkiriza nze, wadde nga nabalaga obubonero byonna wakati mu bo? Ndibakuba kawumpuli, ne mbaggyako obusika, era ndikufuula ggwe eggwanga eddene era ery’amaanyi okusinga bo. Awo Musa n’agamba Mukama nti, Kale Abamisiri bajakuwulira ekyo, (kubanga waggya abantu bano wakati mu bo n’amaanyi go;) Era balikitegeeza abatuuze b’ensi eno: kubanga bawulidde nti ggwe Mukama oli wakati mu bantu bano, nti ggwe Mukama olabibwa amaaso ku maaso, n’ekire kyo kiyimirira ku bo, era nti ogenda mu maaso gaabwe emisana mu empagi y’ekire, n’ekiro mu empagi y’omuliro. Kati bwe wonaatta abantu bano bonna ng’omuntu omu, amawanga agawulidde ettutumu lyo galigamba nti, ‘Kubanga Mukama teyasobola kuleeta abantu bano mu nsi gye yabalayira, kyeyava abatta mu ddungu.’ Era kaakano, nkusaba, amaanyi g’Omukama wange gakkirire, nga bwe wayogera nti, Mukama alina obugumiikiriza, era wa kisa kingi, asonyiwa obutali butuukirivu n’okujeema, so taggyamu musango omwonoonyi, naye avunaana obutali butuukirivu bwa bajjajja ku baana okutuusa ku lulyo olw’okusatu n’olw’okuna. Sonyiwa, nkusaba, obutali butuukirivu bw’abantu bano ng’okukula kw’ekisa kyo, era nga bwe wasonyiye abantu bano okuva e Misiri okutuusa leero. Okubala 14:5-19.

The history represented in these verses became a biblical symbol that is called “the day of provocation.” The “day of provocation” is referenced in Psalm ninety-five, Jeremiah thirty-two and Hebrews three, but we will not address that symbol at this time. There is an important principle identified in the previous passage that must be recognized. The principle is also illustrated by the prophet Samuel, Lucifer, Ellen White and of course Moses in this passage.

Ebyafaayo ebyalabikiddwa mu ebyawandiiko bino byafuuka ekifaananyi kya Bayibuli ekiyitibwa "olunaku olw’okukemebwa." "Olunaku olw’okukemebwa" kyogerebwako mu Zabbuli amakumi kyenda mu ttaano, Yeremiya amakumi asatu mu bbiri ne Abaebbulaniya ssatu, naye tetugenda kwekenneenya ekifaananyi ekyo mu kiseera kino. Waliwo ensonga enkulu eyalabikiddwa mu kyawandiiko ekyayitawo gye kisaanira okutegeera. Ensonga eyo era eragiddwa mu nnabbi Samwiri, Lusifa, Ellen White era ne Musa mu kyawandiiko kino.

> And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations. But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the Lord. And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee. Now therefore hearken unto their voice: howbeit yet protest solemnly unto them, and show them the manner of the king that shall reign over them. And Samuel told all the words of the LORD unto the people that asked of him a king. And he said, This will be the manner of the king that shall reign over you: He will take your sons, and appoint them for himself, for his chariots, and to be his horsemen; and some shall run before his chariots. And he will appoint him captains over thousands, and captains over fifties; and will set them to ear his ground, and to reap his harvest, and to make his instruments of war, and instruments of his chariots. And he will take your daughters to be confectionaries, and to be cooks, and to be bakers. And he will take your fields, and your vineyards, and your oliveyards, even the best of them, and give them to his servants. And he will take the tenth of your seed, and of your vineyards, and give to his officers, and to his servants. And he will take your menservants, and your maidservants, and your goodliest young men, and your asses, and put them to his work. He will take the tenth of your sheep: and ye shall be his servants. And ye shall cry out in that day because of your king which ye shall have chosen you; and the Lord will not hear you in that day. Nevertheless the people refused to obey the voice of Samuel; and they said, Nay; but we will have a king over us; That we also may be like all the nations; and that our king may judge us, and go out before us, and fight our battles. And Samuel heard all the words of the people, and he rehearsed them in the ears of the Lord. And the Lord said to Samuel, Hearken unto their voice, and make them a king. And Samuel said unto the men of Israel, Go ye every man unto his city. 1 Samuel 8:5–22.

> Ne bamugamba nti, Laba, okaddde, era batabani bo tebatambulira mu makubo go: kaakano otuteekereko kabaka atusalirenga emisango, ng’amawanga gonna bwe giri. Naye ekigambo ekyo ne kimusunguwaza Samwiri, bwe baagamba nti, Tuwa kabaka atusalirenga emisango. Ne Samwiri n’asaba eri Mukama. Mukama n’agamba Samwiri nti, Wuliriza eddoboozi ly’abantu mu byonna bye bagamba gy’oli; kubanga si ggwe beegaanye, wabula beegaanye nze, obutafugira ku bo. Ng’ebikolwa byonna bye baakola okuva ku lunaku lwe nabaggya e Misiri okutuusa leero—bwe banvaako ne baweereza bakatonda abalala—bwe batyo bwe bakukolanga naawe. Kale kaakano wuliriza eddoboozi lyabwe; naye obakuutire nnyo, obalage enkola ya kabaka anaabafugira. Awo Samwiri n’ategeeza abantu abaali bamusabye kabaka ebigambo byonna bya Mukama. N’agamba nti, Eno ye nkola ya kabaka anaabafugira: alitwalanga batabani bammwe, n’abateekangayo ku magaali ge g’eggye, n’okubeera ab’eebagala embalaasi ze; era abamu baliddukira mu maaso g’amagaali ge. Era aliteekawo abaduumizi b’enkumi n’abaduumizi b’amakumi ataano; era alibateeka okulimira ettaka lye, n’okukungula ebyamuggya, n’okukola eby’okulwanyisa bye n’ebikozesebwa by’amagaali ge. Era alitwalanga bawala bammwe okubeera abakola ebirungo by’emmere, n’okubeera abafumba, n’okubeera abakola emigaati. Era alitwalanga ennimiro zammwe, n’ennimiro z’emizabbibu zammwe, n’ennimiro z’emmizeeyituuni zammwe, ne mu zisinga obulungi, n’azigabira abaweereza be. Era alitwalanga ettundu lya kkumi ku mbuto zammwe ne ku byava mu nnimiro zammwe ez’emizabbibu, n’abigabira abakungu be n’abaweereza be. Era alitwalanga abaddu bammwe b’abasajja, n’abazaana bammwe, n’abavubuka bammwe abasinga obulungi, n’endogoyi zammwe, n’abassa ku mulimu gwe. Alitwalanga ettundu lya kkumi ku ndiga zammwe; era munaabeera abaddu be. Era munaakaabiranga ku lunaku olwo olw’kabaka gwe munaabeera mwerondedde; naye Mukama taabawulirenga ku lunaku olwo. Naye abantu ne bagaana okuwulira eddoboozi lya Samwiri; ne bagamba nti, Nedda; wabula twagala okubeerwako kabaka; tulyoke tuba ng’amawanga gonna; era kabaka waffe atusalirenga emisango, era avengenga mu maaso gaffe, alwanirenga entalo zaffe. Awo Samwiri n’awulira ebigambo byonna by’abantu, n’abizza mu matu ga Mukama. Mukama n’agamba Samwiri nti, Wuliriza eddoboozi lyabwe, era obateekereko kabaka. Awo Samwiri n’agamba abasajja ba Isirayiri nti, Muddeyo buli omu mu kibuga kye. 1 Samwiri 8:5-22.

In this passage ancient Israel rejected God as their king, and the history points forward to the time when they proclaimed they had no king but Caesar. They rejected God’s theocracy, and insisted that they be given a king from their own people, only to ultimately proclaim that their king was a Roman king. The Roman king in the last days is the pope of Rome.

Mu kitundu kino Abaisiraeri ab’edda baagaana Katonda okuba kabaka waabwe, era ebyafaayo byalaga ku biro ebyali bigenda okujja lwe baalangirira nti tebalina kabaka wabula Keesaali. Baagaana obufuzi bwa Katonda, ne beekaka nti baweebwe kabaka ava mu bantu baabwe, naye oluvannyuma ne balangirira nti kabaka waabwe yali kabaka w’Abaruumi. Kabaka w’Abaruumi mu nnaku ez’enkomerero ye Papa wa Ruumi.

> But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar. John 19:15.

> Naye ne baleekaana nti, Mumuggyeewo, mumuggyeewo, mumuwambe ku musaalaba. Piraato n’abagamba nti, Muwagala mmuwambe ku musaalaba Kabaka wammwe? Bakabona abakulu ne baddamu nti, Tetulina Kabaka wabula Kayisaali. Yokaana 19:15.

The rejection of the theocracy was so offensive and personal to Samuel that he understood it as a rejection of his prophetic office. But God made sure that Samuel understood that their rejection was of God, and not the prophet. These two passages which set forth Moses’ and Samuel’s prophetic relationship to the rebellion of ancient Israel, the punishment for the rebellion that followed was not the end for ancient Israel. There was still a group represented by Joshua and Caleb that would enter the Promised Land, and in the story of Samuel the end of ancient Israel was at the conclusion of Israel’s kings, not the beginning.

Okugaana obufuzi bwa Katonda kwasunguwaza Samwiri nnyo era ne kumukwata ku mutima okutuusa lw’ategeera nti kyali okugaana omulimu gwe ogw’obunnabbi. Naye Katonda yakakasa nti Samwiri ategeera nti baali baagaanye Katonda, so si nnabbi. Mu byawandiikibwa bino ebibiri ebiraga engeri Musa ne Samwiri gye baayimiriranga nga bannabbi mu maaso g’okujeemera kwa Isirayiri ey’edda, ekibonerezo ekyagoberera okwo tekyali enkomerero ya Isirayiri ey’edda. Waliwo n’ekibiina ekyayimiririrwa Yoswa ne Kalebu ekyali kigenda okuyingira Nsi eyasubizibwa, era mu mboozi ya Samwiri enkomerero ya Isirayiri ey’edda yabeerawo ku nkomerero y’obwakabaka bw’Isirayiri, so si ku ntandikwa yabwo.

Moses reasoned with God to continue to work with ancient Israel, for Moses reasoned to bring them to a conclusion at that point would misrepresent the sacred history of the deliverance of His people and His promise to lead them into the land God had promised to Abraham. The point here is that God chooses to allow rebellion to both occur and continue when He intends to use the rebellion as witness of the truth.

Musa yateesa ne Katonda ayongere okukolera wamu n’Isirayiri ey’edda, kubanga yateesa nti okubamalirawo mu kiseera ekyo kyandisobyesezza ebyafaayo ebitukuvu eby’okununulwa kw’abantu be n’okusuubiza kwe okubabatwala mu nsi Katonda gye yasubiza Ibulayimu. Omulamwa wano gwe guno: Katonda asalawo okukiriza obujeemu okubaawo era ne bweyongera, bw’agenderera okukozesa obujeemu obwo ng’obujulizi bw’amazima.

The attitude of righteous indignation manifested by Samuel was also manifested by Ellen White.

Embera y'obusungu obutuukirivu Samwiri gye yalaga, Ellen White naye yalaga.

> “Never before have I seen among our people such firm self-complacency and unwillingness to accept and acknowledge light as was manifested at Minneapolis. I have been shown that not one of the company who cherished the spirit manifested at that meeting would again have clear light to discern the preciousness of the truth sent them from heaven until they humbled their pride and confessed that they were not actuated by the Spirit of God, but that their minds and hearts were filled with prejudice. The Lord desired to come near to them, to bless them and heal them of their backslidings, but they would not hearken. They were actuated by the same spirit that inspired Korah, Dathan, and Abiram. Those men of Israel were determined to resist all evidence that would prove them to be wrong, and they went on and on in their course of disaffection until many were drawn away to unite with them.

> Sinnalabako mu bantu baffe okweesiima okunywevu n’obutayagalira okwaniriza n’okukkiriza ekitangaala nga bwe kyeyolekera e Minneapolis. Nnalagiddwa nti tewali n’omu ku kibiina eyasigira mu mutima omwoyo ogwalabikira mu lukiiko olwo agenda kuddamu afune ekitangaala ekyererevu okutegeera omuwendo gw’amazima agabatumiddwa okuva mu ggulu okutuusa lwe banaateeka wansi amalala gaabwe ne bakkiriza nti tebaali bakulembeddwa Mwoyo wa Katonda, wabula ebirowoozo byabwe n’emitima gyabwe byali bijjudde obusosoze. Mukama yayagala okusemberera gye bali, okubawa omukisa n’okubawonya okuva mu kuddayo emabega kwabwe, naye tebaamuwuliriza. Baali bakulembeddwa omwoyo gumu ogwasiikiriza Koola, Dataani, ne Abiraamu. Abo abasajja b’e Isirayiri baasalawo okugaana obukakafu bwonna obwandyabakulaze nti baali basobye, ne beeyongerayo mu kkubo lyabwe ery’okujeemera okutuusa lwe bawabya bangi ne beegatta nabo.

> “Who were these? Not the weak, not the ignorant, not the unenlightened. In that rebellion there were two hundred and fifty princes famous in the congregation, men of renown. What was their testimony? ‘all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord?’ [Numbers 16:3]. When Korah and his companions perished under the judgment of God, the people whom they had deceived saw not the hand of the Lord in this miracle. The whole congregation the next morning charged Moses and Aaron, ‘Ye have killed the people of the Lord’ [verse 41], and the plague was upon the congregation, and more than fourteen thousand perished.

> Bano baali baani? Tebaali banafu, tebaali abataamanyi, tebaali abatalina kumanyirivu. Mu bwo bujeemu mwalimu bakungu 250 abamanyiddwa mu kibiina, abasajja ab’ekitiibwa. Obujulizi bwabwe bwali ki? ‘ekibiina kyonna kitukuvu, buli omu ku bo, era Mukama ali wakati mu bo: kale lwaki mwewaggula waggulu ku kibiina kya Mukama?’ [Numbers 16:3]. Bwe baazikirira Korah n’abannaabwe nga wansi w’omusango gwa Katonda, abantu be baali balimbadde tebaalaba mukono gwa Mukama mu kyamagero kino. Ku makya agaddirira ekibiina kyonna ne kivunaana Moses ne Aaron nti, ‘Mwemutte abantu ba Mukama’ [verse 41], era olumbe ne lukwata ekibiina, ne bafiiraawo abasukka ku 14,000.

> “When I purposed to leave Minneapolis, the angel of the Lord stood by me and said: ‘Not so; God has a work for you to do in this place. The people are acting over the rebellion of Korah, Dathan, and Abiram. I have placed you in your proper position, which those who are not in the light will not acknowledge; they will not heed your testimony; but I will be with you; My grace and power shall sustain you. It is not you they are despising, but the messengers and the message I send to My people. They have shown contempt for the word of the Lord. Satan has blinded their eyes and perverted their judgment; and unless every soul shall repent of this their sin, this unsanctified independence that is doing insult to the Spirit of God, they will walk in darkness. I will remove the candlestick out of his place except they repent and be converted, that I should heal them. They have obscured their spiritual eyesight. They would not that God would manifest His Spirit and His power; for they have a spirit of mockery and disgust at My word. Lightness, trifling, jesting, and joking are daily practiced. They have not set their hearts to seek Me. They walk in the sparks of their own kindling, and unless they repent they shall lie down in sorrow. Thus saith the Lord: Stand at your post of duty; for I am with thee, and will not leave thee nor forsake thee.’ These words from God I have not dared to disregard.” The 1888 Materials, 1067.

> "Bwe nnaasalawo okuva e Minneapolis, malaika wa Mukama n’ayimirira kumpi nange n’angamba: ‘Si bwe kityo; Katonda alina omulimu gw’ogenda okukola mu kifo kino. Abantu baddamu okukola obujeemu bwa Koola, Dataani ne Abiraamu. Nkutteekedde mu kifo kyo ekituufu, ekitakkirizibwa abo abatali mu musana; tebagenda kuwuliriza obujulizi bwo; naye nze ndiba naawe; ekisa kyange n’amaanyi gange bijjakuwagaza. Si ggwe gwe baswazza, wabula ababaka n’obubaka bwe ntuma eri abantu bange. Banyoomye ekigambo kya Mukama. Setaani azimizza amaaso gaabwe era akyamizza okusalawo kwabwe; era okuggyako nga buli mwoyo yeenenya ku kibi kino, kino obwetwaze obutatukuziddwa obunnyooma Omwoyo wa Katonda, banaatambulira mu kizikiza. Ndiggya ettabaaza mu kifo kyayo okuggyako nga beenenya ne bakyuka, ndibawonya. Bazibye amaaso gaabwe ag’omwoyo. Tebayagadde Katonda alage Omwoyo gwe n’amaanyi ge; kubanga balina omwoyo ogw’okunyooma n’okwennyinyala ku Kigambo kyange. Obusa, okuzannyaamu, okusekerera n’okukoba eby’okusekerera bikolebwa buli lunaku. Tebatadde mitima gyabwe mu kunnoonya Nze. Batambulira mu masanga g’omuliro gwe beyatandika, era okuggyako nga beenenya banaagalamira mu buyinike. Bw’ati bw’ayogera Mukama: Yimirira ku kifo ky’obuvunaanyizibwa kyo; kubanga nze ndi naawe, sirikuvako so sirikulekayo.’ Amagambo ago okuva eri Katonda saanyize kugagaya." The 1888 Materials, 1067.

Sister White paralleled Samuel’s attitude and was told to remain with the rebels and their rebellion and “stand at” the “post” of her “duty.” She was commanded to stand her post, after she (the prophetess) had determined to leave the rebels and their rebellion unto themselves.

Mukyala White yalina omwoyo ogufaanagana n’ogwa Samwiri era n’agambibwa okusigala awamu n’abajeemu n’obujeemu bwabwe era ‘ayimirire ku’ ‘kifo’ ky’ ‘obuvunaanyizibwa’ bwe. Yalagirwa okuyimirira ku kifo kye, nga (onnabbi omukazi) amaze okusalawo okuleka abajeemu n’obujeemu bwabwe bibalekerwa bo bokka.

The rule of first mention, which is a primary component of the principle of Alpha and Omega, identifies that the first time a subject is mentioned is of supreme importance. Connected with the very beginning of Lucifer’s rebellion was the fact that if God had wanted to, He had all the power necessary to eliminate Lucifer at Lucifer’s very first selfish thought that had originated within Lucifer’s mind. God could have removed Lucifer from the creation and He has the power that had He chosen to do so, He could have done it in such a fashion that no other angels would have even known what had happened. Of course, He did not do that, for among other things it would have been a denial of His character, but He does possess the creative power that would have allowed Him to do that very thing. But he didn’t do it. He patiently allowed the rebellion to become part of the witness of His character, part of the testimony of the controversy that had begun in heaven and was to ultimately come to the earth. This is what Moses’ dialogue accomplished for ancient Israel. God allowed the generation of rebels to die in the wilderness and used that history as a biblical example to further the truths connected with the everlasting gospel.

Eteeka ly’okusooka okwogerwako, ery’ekitundu ekikulu mu nsonga ya Alufa ne Omega, likakasa nti ekiseera ensonga lw’esookera okwogerwako kisinga obukulu. Ku ntandikwa ddala y’obujeemu bwa Lusifa, waaliwo ekituufu nti singa Katonda yandibadde ayagadde, yali n’amanyi gonna ag’amala okuzikiriza Lusifa ku mulowooza gwe ogusooka ogw’obweyi ogwava mu bwongo bwe. Katonda yandisobodde okuggyawo Lusifa mu butonde, era alina amaanyi nti, singa yasazeewo okukikola, yandikikoze mu ngeri nti tewali malayika mulala yandimanyeko na ekyaabaddewo. Wabula teyakikola; kubanga, awamu n’ebirala, kyandibadde kugaana empisa ze, naye ddala alina amaanyi ag’atonda agandyamukkirizza okukola ekintu ekyo. Era mu bugumiikirize bwe, yakkiriza obujeemu bube akamu ku bujulizi bw’empisa ze, era bube n’akamu ku bujulizi bw’empaka eyali etandikidde mu ggulu era eyagenda okutuuka ku nsi mu nkomerero. Kino kye emboozi ya Musa kyatuukiriza ku lw’Isirayiri ey’edda. Katonda yakkiriza ekika ky’abajeemu okufiira mu ddungu, era n’akozesa ebyo ebyafaayo ng’ekyokulabirako kya Bayibuli okunyweza amazima agakwatanira ku Njiri ey’olubeerera.

So too, with the rejection of God as king in the days of Samuel. Samuel was instructed to go ahead and stand his post of duty, in spite of Samuel’s personal convictions and prophetic knowledge. This element of God’s prophetic and historical oversight is also recognized in the rebuilding of the temple after the Babylonian captivity. God predicted and governed every element of the seventy years of captivity; the return to Jerusalem, the rebuilding of Jerusalem, the temple and the streets and walls. He set forth the time prophecies that identified when they would be freed from captivity. He identified how many decrees there would be to mark the beginning of the twenty-three hundred years. He identified Cyrus by name, the heathen king that would begin the process with the first decree. All the elements of rebuilding Jerusalem and the temple were specifically identified and He raised up righteous men and prophets to accomplish the work.

Bwe kityo ne mu kugaanira Katonda nga Kabaka mu nnaku za Samwiri. Samwiri yalagiribwa okugenda mu maaso era ayimirire ku kifo ky’obuvunaanyizibwa kye, newankubadde obukkakafu bwe obw’omunda n’okutegeera kw’obunnabbi kwe. Obulabirizi buno bwa Katonda mu by’obunnabbi n’ebyafaayo bwalabikanso mu kuddamu okuzimba yeekaalu oluvannyuma lw’obuwaŋwa bwa Babulooni. Katonda yalagula era n’alamula buli kimu mu myaka nsanvu egy’obuwaŋwa; okudda e Yerusaalemi, okuddamu okuzimba Yerusaalemi, yeekaalu, n’enguudo n’olugo. Yateekawo obunnabbi bw’obudde obwalaga ekiseera lwe baali banaweebwa eddembe okuva mu buwaŋwa. Yalambulula omuwendo gw’ebiragiro ebyandibaddewo okulaga entandikwa y’emyaka enkumi bbiri n’ebikumi bisatu. Yayatulira erinnya lya Cyrus, kabaka atamanyi Katonda eyanditandikidde omulimu ogwo n’ekiragiro ekyasooka. Ebitundu byonna eby’okuddamu okuzimba Yerusaalemi ne yeekaalu byalambikibwa bulambulukufu, era n’ayimusa abasajja abatuukirivu n’abannabbi okutuukiriza omulimu.

In spite of all the obvious divine prophetic foreknowledge and intervention, the rebellion that had led to the captivity in Babylon had already brought to a conclusion His personal presence with the people of God. The shekinah glory never returned to the temple that was rebuilt. The entire history was employed to provide prophetic structure to the history at the end of the world, though the temple never again was blessed by the presence of the shekinah in the Most Holy Place. In that sense, the temple that was rebuilt was testimony not of God’s presence, but of Israel’s rebellion. Yet the prophets of that history, like as Samuel and Sister White at Minneapolis continued to serve in the capacity of prophets.

Newankubadde ng'okumanya mu maaso okw'obunnabbi okugava eri Katonda n'okuyingira kwe mu nsonga byalabika bulungi, obujeemu obwawaleetedde okutwalibwa mu buddu e Babulooni bwali bumaze okukomya okubeeranga ye kennyini awamu n'abantu ba Katonda. Ekitiibwa kya shekinah tekyaddayo mu yeekaalu eyaddizibwawo. Ebyafaayo byonna byakozesebwa okuwa entegeka ey'obunnabbi eri ebyafaayo eby'enkomerero y'ensi, newaakubadde yeekaalu tekyaddayo kuweebwa omukisa olw'okubeerawo kwa shekinah mu Kifo Ekitukuvu Ennyo. Mu ngeri eyo, yeekaalu eyaddizibwawo yali obujulirwa si bwa kubeeraawo kwa Katonda, naye bwa bujeemu bwa Isiraeri. Naye bannabbi b'ebyafaayo ebyo, nga Samwiri ne Sister White e Minneapolis, baayongera okuweereza mu kifo ky'abannabbi.

The rebellion of Lucifer is the first thing mentioned in the great controversy between Christ and Satan, and God allowed the rebellion to continue for His own purposes. Samuel, in spite of his righteous indignation against Israel’s desire to be like the other nations was directed to participate in anointing the first two kings. And the prophets of God participated in rebuilding God’s temple, the temple that would never again have the shekinah presence of God.

Obujeemu bwa Lusifa kye kyasooka okwogerwako mu ntalo ennene wakati wa Kristo ne Sitaani, era Katonda yakkiriza obujeemu obwo okweyongera olw’ebigendererwa bye. Samwiri, newankubadde nga yalina obusungu obw’obutuukirivu eri okwegomba kwa Isirayiri okuba ng’amawanga amalala, yalagirwa okwetaba mu kusiiga amafuta ku bakabaka ababiri abasooka. Era bannabbi ba Katonda beetaba mu kuddamu okuzimba yeekaalu ya Katonda, yeekaalu eyo eritaaddamu kubaamu okubeerawo kwa Katonda okwa shekinah.

Those that employ their “dishes of fables” against the prophetic Word, in an attempt to cover up the rebellion of Adventism in 1863, and who choose to base their argument upon the logic that if anything happened wrong in 1863, the prophetess would have forbidden it, are willfully ignorant of the first principle that is identified in the very first mention of rebellion against God. God allows rebellion for His own purposes and if He chooses for His prophets to remain neutral or silent in the rebellions that might arrive, that is His choice.

Abo abakozesa “ebibya by’engero” okulwaanya Ekigambo eky’obunnabbi, nga bagezaako okukisa obujeemu bwa Adiventisimu mu 1863, era abalonda okuzimba enjuyi yaabwe ku ngeri ey’okulowooza nti singa waliwo ekintu kyonna ekyakolebwa nga kya nsobi mu 1863, nnabbi omukazi yandikiziyizza, babeera baagala butamanyi ku nsonga enkulu esooka eyalambikibwa mu kwogerwako okusookera ddala ku bujeemu eri Katonda. Katonda akkiriza obujeemu olw’ebigendererwa bye ye, era singa alonda bannabbi be okubeera abatalira ku ludda lwonna oba okusirika mu bujeemu obuyinza okujja, ekyo kye ky’asalawo ye.

As we begin to consider the testing process of 1844 through 1863, that has been typified by the ten tests ancient Israel failed after they crossed the Red Sea, it is essential to understand this biblical fact. God’s prophets function as His prophets in times of obedience and disobedience, and at times they do not protest issues that would appear on the surface as something a prophet would be expected to protest. At times they are obviously aware of the rebellion but are restrained and at other times the Lord holds His hand over their eyes in regard to the rebellion. When that perspective is recognized, 1863 becomes a significant waymark in the history of the sixth kingdom of Bible prophecy, for both the horn of Protestantism and the horn of Republicanism.

Nga tutandika okwekenneenya ekiseera ky’okukemebwa okuva mu 1844 okutuuka mu 1863, ekifaananyiziddwa n’ebikemebwa ekkumi bye Isirayiri ey’edda yalemererwa oluvannyuma lw’okuyita mu Nnyanja Emyufu, ky’ekikulu nnyo okutegeera amazima gano aga Bayibuli. Bannabbi ba Katonda bakola nga bannabbi be mu biseera by’okugondera n’eby’okutagondera, era ebiseera ebimu tebavaayo kuwakanira ensonga ezirabika ng’ebintu nnabbi byandisubirwa okuzivumiriza. Ebiseera ebimu baba bamanyi bulungi obujeemu, naye baziyizibwa; ate ebirala Mukama abikka omukono gwe ku maaso gaabwe ku nsonga y’obujeemu. Bwe kitegeerekebwa bw’otyo, 1863 efuuka akabonero akalagirira ekkubo ak’amaanyi mu byafaayo by’obwakabaka obw’omukaaga mu bunabbi bwa Bayibuli, eri ompondo gw’obuProtesitanti n’ogw’obuRepabulikaani.

> I have also spoken by the prophets, and I have multiplied visions, and used similitudes, by the ministry of the prophets. Hosea 12:10.

> Era njogedde okuyita mu bannabbi, ne nnyongedde ku ebyolesebwa, ne nkozesezza ebifaananyi, okuyita mu buweereza bwa bannabbi. Oseya 12:10.

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