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

Ekitabo kya Yoweeri n'Ekkanisa y'Abadiventisiti b'Olunaku Olw'omusanvu ey'e Lawodikiya - Ennamba amakumi asatu

Number Thirty

Namba Asatu

Author

Jeff Pippenger

Published

January 16, 2026

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The Messianic fulfillments in the book of Matthew include the waymark of the time of the end, the waymark of the message being formalized, two witnesses of the waymark of 9/11, one a witness of the internal message to Laodicea and the other the external message of Islam’s terrorism. It is fitting that the waymark of 9/11 is represented by two of the twelve Messianic fulfillments in Matthew, for 9/11 includes the message of the second angel, where there is always a doubling. The death of July 18, 2020, was the fifth waymark we considered, and then the voice in the wilderness in July 2023, was the sixth and the resurrection of 2024 was number seven. The eighth Messianic fulfillment is the Midnight Cry.

Ebituukirizibwa eby’ObuMesiya mu kitabo kya Matayo birimu akabonero ak’ekiseera eky’enkomerero, akabonero k’obubaka okufuuka entongole, abajulizi babiri b’akabonero ka 9/11, omu mujulizi w’obubaka obw’omunda eri Lawodikiya n’omulala w’obubaka obw’ebweru obw’obuterrorisimu bwa Buyisiramu. Kituukagana nti akabonero ka 9/11 kiyimiririzibwa mu bibiri ku bituukirizibwa kkumi n’ebiri eby’ObuMesiya mu Matayo, kubanga 9/11 mulimu obubaka bwa malayika ow’okubiri, mwe wabaawo bulijjo okuddiramu emirundi ebiri. Okufa kw’olunaku lwa 18 Julaayi 2020 kwali akabonero aka ttaano ke twalowoozako, ate eddoboozi mu ddungu mu Julaayi 2023 kyali akabonero aka mukaaga, n’okuzuukira kwa 2024 kyali akabonero aka musanvu. Ekituukirizibwa eky’omunaana eky’ObuMesiya kye Okukaaba mu ttumbi ly’ekiro.

## The Eighth Messianic Waymark is the Midnight Cry

Akabonero ak’ekkubo akakwata ku Mesiya aka munaana ke Enduulu ey’omu ttumbi ly’ekiro

> All this was done, that it might be fulfilled which was spoken by the prophet, saying, Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. Matthew 21:4, 5.

> Byonna bino byakolebwa, okutuukirizibwa ebyayogerwa nnabbi nti, Mugambe muwala wa Sayuuni nti, Laba, kabaka wo ajja gy’oli, omuwombeefu, ng’atudde ku ndogoyi, ne ku kyana ky’endogoyi. Matayo 21:4, 5.

## Prediction

Okuteebereza

> Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. Zechariah 9:9.

> Sanyuka nnyo, ggwe muwala wa Sayuuni; gololera eddoboozi, ggwe muwala wa Yerusaalemi: laba, kabaka wo ajja gy'oli; mutuukirivu era alokola; omuwombeefu, ng'atudde ku ndogoyi, ye ku kyana ky'endogoyi, omwana w'endogoyi. Zekaliya 9:9.

> “Five hundred years before, the Lord had declared by the prophet Zechariah, ‘Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem. Behold, thy King cometh unto thee. He is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass.’ [Zechariah 9:9.] Had the disciples realized that Christ was going to judgment and to death, they could not have fulfilled this prophecy.

> Emyaka bikumi bitaano emabega, Mukama yategeeza okuyita mu nnabbi Zekaliya nti, ‘Sanyuka nnyo, ggwe muwala wa Sayuuni; yeekane, ggwe muwala wa Yerusaalemi. Laba, kabaka wo ajja gy’oli. Mutuukirivu, era alina obulokozi; omuwombeefu, era ng’atudde ku ndogoyi, era ku kyana ky’endogoyi.’ [Zekaliya 9:9.] Singa abayigirizwa baali baategeedde nti Kristo yali agenda ku musango n’okufa, tebandisobodde kutuukiriza obunnabbi buno.

> “In like manner, Miller and his associates fulfilled prophecy, and gave a message which inspiration had foretold should be given to the world, but which they could not have given had they fully understood the prophecies pointing out their disappointment, and presenting another message to be preached to all nations before the Lord should come. The first and second angels’ messages were given at the right time, and accomplished the work which God designed to accomplish by them.” The Great Controversy, 405.

> Mu ngeri y’emu, Miller ne banne batuukiriza obunnabbi, era baawa obubaka Omwoyo Omutukuvu gwe yali yamaze okulagula nti gunaweereddwa eri ensi yonna; naye tebandisobodde kuguwa singa baali bategedde ddala obunnabbi obwalaga okusubwa essuubi kwaabwe, era ne buwa obubaka obulala obwateekwa okubuulirwa amawanga gonna nga Mukama tannajja. Obubaka bwa bamalayika omubereberye n’ow’okubiri bwaweebwa mu kiseera ekituufu, era bwatuukiriza omulimu Katonda gwe yali agenderedde okutuukiriza ku bwo. The Great Controversy, 405.

The misunderstanding of God’s prophetic Word was involved with the history of Christ’s triumphal entry, and also with the parallel history of the proclamation of the Midnight Cry message in 1844. The one hundred and forty-four thousand are required to understand “the prophecies pointing out their disappointment.” John in Revelation ten is told in advance, that the message of the little book that was going to be sweet in his mouth, would turn bitter.

Okutegeera bubi Ekigambo kya Katonda eky’obunnabbi kwali ku nsonga mu byafaayo by’okuyingira kwa Kristo okw’obuwanguzi, era ne mu byafaayo ebigenderanako eby’okulangirira obubaka bw’Okukaaba okw’omu ttumbi lw’ekiro mu 1844. Abantu 144,000 basaanidde okutegeera “obunnabbi obulaga okumenyeka kw’essuubi lyabwe.” Yokaana mu Kubikkulirwa essuula ey’ekkumi yategeezebwa mu maaso nti obubaka bw’ekitabo ekitono obwabadde bugenda okuba bulungi mu kamwa ke, bunaakyuka ne bube bukaka.

> “We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.

> Tetulina kyetutya ku biseera eby’omu maaso, okuggyako nga tweyerabira engeri Mukama gye yatukulembera, n’okuyigiriza kwe mu byafaayo byaffe eby’edda. Life Sketches, 196.

The “Lord’s leading” in the past is represented among other providential acts, as His hand covering a mistake in the figures, for it was not best for the Millerites to understand their disappointment in advance, any more than it was for the disciples to understand all the elements of their disappointment at the cross. But the history of the proclamation of the Midnight Cry is identified as the very light that leads to heaven, and this is noted in Ellen White’s very first vision. The one hundred and forty-four thousand must understand the disappointments of the disciples and the Millerites. To refuse that light is to fall off the path.

“Okukulemberwa kwa Mukama” mu biseera ebyayita kulabisibwa, wamu n’ebikolwa ebirala bya Katonda eby’okulabirira, nga Omukono gwe gukisa ensobi mu mibalo; kubanga tekyali kya bulungi eri Aba Millerite okutegeera okusubwa essuubi kwabwe nga tekunnaba kutuuka, nga bwe kyatali kya bulungi eri abayigirizwa okutegeera buli kimu ekikwatagana n’okusubwa essuubi kwabwe ku musaalaba. Naye ebyafaayo eby’okulangirirwa kw’Enduulu y’ettumbi bimanyiddwa nga gwe musana ddala ogutwala mu ggulu, era kino ky’alabibwa mu kwolesebwa kwa Ellen White okw’olubereberye ddala. Aba 144,000 balina okutegeera okusubwa essuubi kw’abayigirizwa n’Aba Millerite. Okugaana omusana ogwo kwe kugwa okuva ku kkubo.

> “They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

> Baali balina omusana ogwaka ennyo ogwali gutekebwawo emabega waabwe ku ntandikwa w’oluguudo, malayika yantegeeza nti gwali 'okukaaba kw’ettumbi ly’ekiro'. Omusana guno gwaka mu luguudo lwonna, ne gutangaazira ebigere byabwe, baleme okwesittala.

> “If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.

> Bwe baakuumanga amaaso gaabwe ku Yesu, eyali ddala mu maaso gaabwe ng’abakulembera okubatuusa mu kibuga, baali bakuumiddwa bulungi. Naye amangu ddala abamu ne bakoowa, ne bagamba nti ekibuga kiri wala nnyo, era baali basuubira dda okuba nga baakirimu. Awo Yesu n’abagumya ng’ayimusa omukono gwe ogwa ddyo ogw’ekitiibwa, ne mu mukono gwe ne muvaamu omusana ogw’asikirira waggulu w’ekibinja kya Adivent, ne bayogerera waggulu nti, ‘Aleluya!’ Abalala ne banguwa ne bagaana omusana ogwali emabega waabwe, ne bagamba nti si Katonda eyabadde abakulemberedde okutuusa awo. Awo omusana ogwali emabega waabwe ne guzimira, ne guleka ebigere byabwe mu kizikiza ekituufu ddala, ne beesittala ne batakyalaba akabonero newaakubadde Yesu, ne bava ku kkubo ne bagwa wansi mu nsi enzirugavu era embi. Obumanyirivu bw’Obukristayo n’Enjigiriza bya Ellen G. White, 57.

The eighth waymark is the Midnight Cry as typified by Christ’s triumphal entry into Jerusalem.

Akabonero ak’ekkubo ak’omunaana ke Okukaaba okw’omu ttumbi w’ekiro, era kino kifaananyizibwa mu kuyingira okw’obuwanguzi kwa Kristo mu Yerusaalemi.

> “The midnight cry was not so much carried by argument, though the Scripture proof was clear and conclusive. There went with it an impelling power that moved the soul. There was no doubt, no questioning. Upon the occasion of Christ’s triumphal entry into Jerusalem, the people who were assembled from all parts of the land to keep the feast, flocked to the Mount of Olives, and as they joined the throng that were escorting Jesus, they caught the inspiration of the hour, and helped to swell the shout, ‘Blessed is he that cometh in the name of the Lord!’ [Matthew 21:9.] In like manner did unbelievers who flocked to the Adventist meetings—some from curiosity, some merely to ridicule—feel the convincing power attending the message, ‘Behold, the Bridegroom cometh!’” Spirit of Prophecy, volume 4, 250, 251.

> Okukaaba okw’omu ttumbi ly’ekiro tekwesigamizibwanga nnyo ku kubaza ensonga, newankubadde obujulizi obuva mu Ebyawandiikibwa bwali bulabika bulungi era bwakakasa. Wagendangawo nayo amaanyi agasukuma emmeeme. Tewali kubuusabuusa, tewali kubuuzaabuza. Mu mbeera ey’okuyingira kwa Kristo mu buwangwa mu Yerusaalemi, abantu abaali baakuŋŋaanyiziddwa okuva mu bitundu byonna by’ensi okukuuma embaga ne beeyiya ku Lusozi Olw’Amizeeyituuni; bwe baayunga ku kibiina ekyali kigoberera Yesu, ne basikirizibwa omwoyo ogw’ekiseera, ne bayamba okweyongera ku ddoboozi ery’okukaaba nti, 'Yeebazibwe oyo ajja mu linnya lya Mukama!' [Matayo 21:9.] Mu ngeri y’emu, abatakkiriza abaayiya mu nkuŋŋaana z’Abadiventisiti—abamu olw’okwagala okumanya, abalala lwa kunyooma bwereere—baawulira amaanyi agakakasa agaatambuliranga n’obubaka nti, 'Laba, Omugole ajja!'" Omwoyo gw’Obunnabbi, ekitundu eky’okuna, 250, 251.

To be a wise virgin in the latter days, would of prophetic necessity require that those wise virgins suffer a disappointment, that in turn ushers in the tarrying time of the parable. Without the tarrying time experience you are not a wise or a foolish virgin.

Okuba omuwala w’amagezi mu nnaku ez’enkomerero, okusinziira ku bunabbi, kyetaagisa nti abo abawala b’amagezi bayitibwemu okumenyeka essuubi, ekyo ne kireetawo ebbanga ery’okulindirira ery’omu lugero. Nga tolabye ku by’okuyitamu eby’ebbanga ery’okulindirira, toli muwala w’amagezi newaakubadde muwala musirusiru.

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

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

Either way, the wise virgins of the last days must experience a disappointment that paralleled April 19, 1844, for the experience of the parable is the experience of the one hundred and forty-four thousand, who John in the Revelation identifies as virgins.

Mu ngeri yonna, abawala ab’amagezi ab’ennaku ez’enkomerero balina okuyitamu okusuulibwa kw’essuubi okufaanana n’ekyaliwo nga 19 April 1844, kubanga eby’okuyitamu eby’olugero bye bimu n’ebya 144,000, be Yokaana mu Okubikkulirwa b’ayogerako ng’abawala.

> These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.

> Abo be bataayonoonebwa n’abakazi; kubanga ba balongoofu. Abo be bagoberera Omwana gw’Endiga wonna w’agenda. Abo baannunulwa okuva mu bantu, nga be bibala ebyasooka eri Katonda n’Omwana gw’Endiga. Okubikkulirwa 14:4.

How many parables of Christ are directly and specifically identified as being fulfilled to the very letter? Every parable will be fulfilled to the very letter, but the parable of the ten virgins is specifically set forth as being fulfilled in the past and the future “to the very letter.” It is compared to the third angel that is to remain present truth from 1844 onward until Michael stands up and human probation closes.

Engero z’ekifaananyi za Kristo zinga meka ezirambikiddwa mu butereevu era mu bukakafu nga zituukiriziddwa mu nnukuta ddala? Engero zonna zijja kutuukirizibwa mu nnukuta ddala, naye olugero lw’abawala abawombeefu ekkumi lwateekebwa mu lwatu nga lutuukiriziddwa mu biseera ebyayita n’eby’omu maaso "mu nnukuta ddala." Lugero luno lufananizibwa n’omulayika ow’okusatu, alibeera amazima ag’omu kiseera okuva mu 1844 okweyongerayo okutuusa lwe Mikaeri anaayimirira era ekiseera ky’ekisa ky’abantu ne kiggalwa.

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

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

Until the close of time, the parable of the ten virgins is present truth, and the Midnight Cry will be fulfilled again to the very letter.

Okutuusa ku nkomerero y’ebiseera, olugero lw’abawala ab’ekkumi lubeera amazima ag’obudde buno, era Enduulu ey’ettumbi ly’ekiro ejja kutuukirizibwa nate mu nnukuta zonna.

> “There is a world lying in wickedness, in deception and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind was carried to the future, when the signal will be given. ‘Behold, the Bridegroom cometh; go ye out to meet him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable.” Review and Herald, February 11, 1896.

> Waliwo ensi eri mu bubi, mu bulimba n'okubudabuda, mu kisiikirize ekyennyini eky'okufa—yeebase, yeebase. Ani ababira mu mwoyo okubazukusa? Eddoboozi ki erisobola okubatuukirira? Ebirowoozo byange byatwalibwa mu biseera eby’omu maaso, lwe waliweebwa akabonero. ‘Laba, Omugole ajja; muveeyo mugende okumusisinkana.’ Naye abamu balibeera baakereera okufuna amafuta ag’okuddamu okuzza ettaala zaabwe, era nga kyakere ddala balizuula nti ekikula ky’omuntu, ekiikirizibwa amafuta, tekigabanyizibwa. Review and Herald, Febwali 11, 1896.

The Midnight Cry is the next waymark on the horizon in the movement of the one hundred and forty-four thousand. That waymark is accompanied by the persecution that begins against the faithful in advance of the Sunday law. That persecution is external, and internal, and the internal persecution includes two distinct symbols. One of those symbols is Judas, the other the Sanhedrin.

Okukaaba mu ttumbi ly’ekiro kwe kabonero ak’ekkubo akaddako akali mu maaso mu kutambula kw’abantu 144,000. Akabonero ako kwegattako okubonyaabonyezebwa okwatandikira ku abeesigwa nga tekunnabaawo etteeka lya Ssande. Okubonyaabonyezebwa okwo kuba kwa bweru era kwa munda, era okwa munda kuliimu ebifaananyi ebiri eby’enjawulo. Omu ku ebyo ye Yuda, ekirala ye Sanhedrin.

## The Ninth Messianic Waymark is the Betrayal for 30 Silver Pieces

Akabonero k’ekkubo aka Masiya ak’omwenda ke kumuwaayo olw’ebitundu by’effeeza amakumi asatu

> Then was fulfilled that which was spoken by Jeremy the prophet, saying, And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value; And gave them for the potter’s field, as the Lord appointed me. Matthew 27:9, 10.

> Awo ne kituukirira ekigambo ekyayogerwa Yeremiya nnabbi nti, 'Ne batwala ensimbi za ffeeza amakumi asatu, omuwendo gw'oyo gwe baateekako omuwendo, gwe abaana ba Isirayiri baamuteekako omuwendo; ne baziguza ennimiro y'omubumbi, nga Mukama bwe yandagira.' Matayo 27:9, 10.

## Prediction

Okuteebereza

> And I said unto them, If ye think good, give me my price; and if not, forbear. So they weighed for my price thirty pieces of silver. And the Lord said unto me, Cast it unto the potter: a goodly price that I was prised at of them. And I took the thirty pieces of silver, and cast them to the potter in the house of the Lord. Zechariah 11:12, 13.

> Ne mbagamba nti, Bwe mulowooza nga kirungi, mumpemu empeera yange; naye bwe si bwe mutyo, mulekerawo. Ne bapima ensimbi eza ffeeza amakumi asatu ng’empeera yange. Awo Mukama n’aŋŋamba nti, Kisuulire eri omubumbi: omuwendo omulungi gwe bantaddeko ku lwange. Ne ntwala ensimbi eza ffeeza amakumi asatu, ne nzisuula eri omubumbi mu nnyumba ya Mukama. Zekaliya 11:12, 13.

The betrayal of Judas represents the betrayal of the counterfeit priests, for the number 30 represents the age of the priests. The priests, who are also Levites are purified as gold and silver by the Messenger of the Covenant. Judas’s thirty pieces of silver represents the purging of the false priests at the Sunday law, though Judas died just before the cross, it was still the same day. Judas is not the symbol of the Sanhedrin; he is a symbol of one who was thought to be among the disciples of Christ.

Olukwe lwa Yuda lukiikirira olukwe lw’abakabona ab’ekyamu, kubanga ennamba amakumi asatu eraga emyaka gy’abakabona. Bakabona, era nga be Abaleevi, Omubaka w’Endagaano abatukuza ng’ezaabu n’effeeza. Ebitundu by’effeeza amakumi asatu ebya Yuda bikiikirira okusukulwa kw’abakabona ab’ekyamu ku tteeka lya Sande; newankubadde Yuda yafa nga Yesu tannakomererwa ku musaalaba, kyokka kyali ku lunaku lumu. Yuda si kifaananyi kya Lukiiko Olukulu lw’Abayudaaya; ye kifaananyi kya oyo eyalowolebwanga nti ali omu ku bayigirizwa ba Kristo.

As a disciple of Christ, you were a disciple of the anointing of Jesus. The anointing at His baptism changed Jesus’ name unto Jesus Christ, for Christ means—the anointed one. His name then changed, for He was then to confirm the covenant with many for one week, and a premier symbol of covenant relationship is a changed name. Jesus was anointed with power at His baptism. To be a disciple of Christ, meant you were a disciple of His baptism. It was at His baptism that He was anointed with power. The statement by Peter in Matthew 16:18 is known in the Christian theological world as the “Christian Confession.” It is one of the great themes for discussion among theologians and scholars. Generally, a discussion of the theologians and scholars identifies something of no, or perhaps minor importance, but the point remains, that Christianity understands that when Jesus was anointed, He then became the Messiah.

Nga omuyigirizwa wa Kristo, waali omuyigirizwa w’okusiigibwa amafuta kwa Yesu. Okusiigibwa amafuta mu kubatizibwa kwe kwakyusa erinnya lya Yesu ne litya Yesu Kristo, kubanga ‘Kristo’ kitegeeza ‘Ali asiigiddwa amafuta’. Erinnya lye ne likyuka, kubanga olwo yali agenda okunyweza endagaano n’abangi okumala wiiki emu, era akabonero ak’amaanyi akalaga obukwataganya bw’endagaano kwe ku kyusibwa erinnya. Yesu yasiigibwa amafuta n’amaanyi mu kubatizibwa kwe. Okuba omuyigirizwa wa Kristo kyakitegeeza nti waali omuyigirizwa w’okubatizibwa kwe. Kwe kubatizibwa kwe kwe yasiigibwa amafuta n’amaanyi. Ekigambo ekyayogerwa Peetero mu Matayo 16:18 kimanyiddwa mu nsi y’eby’enjigiriza eby’ObuKristo ng’ ‘Okukwatula okw’ObuKristo’. Kimu ku nsonga ennene ez’okwogerwako ennyo mu bayigirize b’eby’enjigiriza ey’eddiini n’abasomi. Mu ngeri ya bulijjo, empaka za bayigirize b’eby’enjigiriza ey’eddiini n’abasomi zisobola okulaga ekintu ng’ekitalina bukulu oba ekirimu obukulu obutono; naye ekintu ekikulu kibeera nti ObuKristo kitegeera nti Yesu bwe yasiigibwa amafuta, awo n’afuuka Masiya.

> He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. Matthew 16:15, 16.

> N’abagamba nti, Naye mmwe mugamba nti nze ani? Awo Simooni Peetero n’addamu n’agamba nti, Ggwe Kristo, Omwana wa Katonda omulamu. Matayo 16:15, 16.

Peter’s original name conveyed that very truth, for Simon Barjona means “one who hears the message of the dove,” which was the message of His baptism. His baptism aligns with 9/11, and Judas represents those who at some point professed an understanding of 9/11, but lose their way along the path. Judas is not a symbol of the Sanhedrin, for they represent the Laodicean Seventh-day Adventist church. Judas provided a witness for the Sanhedrin, but the symbolism of the Sanhedrin’s rebellion is different than the rebellion of Judas. The Sanhedrin’s rebellion is expressed in the following dream.

Erinnya lya Petro eryasooka lyategeeza amazima ago ddala, kubanga Simon Barjona kitegeeza "oyo awulira obubaka bw'enjiba," era bwe bwali obubaka bw’okubatizibwa kwe. Okubatizibwa kwe kugeendana ne 9/11, ate Yuda ayimirira abo abamu mu kiseera ekimu beeyatula nti bategeera 9/11, naye ne bafiirwa ekkubo mu lugendo. Yuda si kimenyetso kya Senedirini, kubanga bo bayimirira Ekkanisa y'Abadiventisiti ab'Olunaku Olw'Omusanvu eya Laodikeya. Yuda yawa obujulizi eri Senedirini, naye obubonero bw’okujeemera kwa Senedirini bwawukana ku kujeemera kwa Yuda. Okujeemera kwa Senedirini kulagiddwa mu kirooto ekiddirira.

> “I gathered up my writings, and we started on our journey. On the way we held two meetings in Orange and had evidence that the church was profited and encouraged. We were ourselves refreshed by the Spirit of the Lord. That night I dreamed that I was in Battle Creek looking out from the side glass at the door and saw a company marching up to the house, two and two. They looked stern and determined. I knew them well and turned to open the parlor door to receive them, but thought I would look again. The scene was changed. The company now presented the appearance of a Catholic procession. One bore in his hand a cross, another a reed. And as they approached, the one carrying a reed made a circle around the house, saying three times: ‘This house is proscribed. The goods must be confiscated. They have spoken against our holy order.’ Terror seized me, and I ran through the house, out of the north door, and found myself in the midst of a company, some of whom I knew, but I dared not speak a word to them for fear of being betrayed. I tried to seek a retired spot where I might weep and pray without meeting eager, inquisitive eyes wherever I turned. I repeated frequently: ‘If I could only understand this! If they will tell me what I have said or what I have done!’

> Nakuŋŋaanya ebyawandiiko byange, ne tutandika olugendo lwaffe. Mu kkubo twakola enkungaana bbiri e Orange era twalaba obujulizi nti ekkanisa yaganyulwa era ne zzaamu amaanyi. Naffe twazzibwamu amaanyi mu Mwoyo gwa Mukama. Ekiro ekyo naloota nti nnali e Battle Creek, nga ntunula mu ddirisa eriri ku mulyango ku bbali, ne ndaba ekibiina nga kijja ku nnyumba, babiri babiri. Baalabika nga bakambwe era nga bamaze okusalawo. Nnabamanyi bulungi ne ng’enda okuggulawo oluggi lw’ekisenge ky’abagenyi okubaaniriza, naye ne ntunuulirako nate. Ekifaananyi kyali ekyuse. Ekibiina kaakano kyali kirabika mu ngeri y’okutambulira wamu ng’Abakatoliki bwe bakola. Omu yali asitudde omusaalaba mu mukono gwe, omulala nga asitudde ekikajjo. Bwe baasemberera, eyali asitudde ekikajjo yetooloola ennyumba, ng’ayogera emirundi esatu nti: 'Ennyumba eno teekiriziddwa. Eby’obugagga biteekwa okukwatibwa. Bakyogedde ku kibiina kyaffe ekitukuvu bubi.' Entiisa n’enzingamu, ne ndduka nga nnyita mu nnyumba ne nfuma mu luggi olw’obukiikakkono, ne nzuula nga ndi wakati mu kibiina, abamu ku bo be nammanyi, naye ssasobola kuboogeraako kigambo na kimu nabo olw’entiisa okubulirwako. Ne ngezaako okunoonyawo ekifo ekyekyama we nsobola okukaaba ne nsaba nga sisisinkana amaaso ag’egomba nnyo okumanya n’okwebuuza buli we ntunulira. Nnaddamu emirundi mingi nti: 'Singa nnandisobodde kutegeera kino! Singa bantubuulira byennayogedde oba bye nnakola!'

> “I wept and prayed much as I saw our goods confiscated. I tried to read sympathy or pity for me in the looks of those around me, and marked the countenances of several whom I thought would speak to me and comfort me if they did not fear that they would be observed by others. I made one attempt to escape from the crowd, but seeing that I was watched, I concealed my intentions. I commenced weeping aloud, and saying: ‘If they would only tell me what I have done or what I have said!’ My husband, who was sleeping in a bed in the same room, heard me weeping aloud and awoke me. My pillow was wet with tears, and a sad depression of spirits was upon me.” Testimonies, volume 1, 577, 578.

> Nnakaaba ne nsaba nnyo bwe nnalaba nga batwala mu buyinza ebintu byaffe. Nagezaako okulaba mu ngeri gye baantunuulira abo abantoolodde oba waliwo okunkwatirwa ekisa oba okunsaasira, era ne ngoberera obwenyi bw’abo abamu be nnalowooza nti bandyogera nange ne bankkakkanya, singa tebatya okulabibwa abalala. Nnagezaako omulundi gumu okuwonyawo okuva mu kibiina ky’abantu, naye bwe nnalaba nti bantunuliddeko, ne nkweka ebigendererwa byange. Nnatandika okukaaba mu ddoboozi ery’awaggulu, nga njogera nti: “Singa bantutegeeza kyennakoze oba kye nnyogedde!” Omwami wange, eyali yeebase mu kitanda mu kisenge kye kimu, yawulira okukaaba kwange mu ddoboozi ery’awaggulu n’anzukusa. Ekisanni ky’omutwe kyali kinyogovu n’amaziga, era nnali mu nnaku ennyo mu mwoyo. Obujulizi, Voliyumu 1, 577, 578.

Applying the principle that the prophets speak more about the latter days than the days in which they lived, raises a very solemn question for the leaders of the Seventh-day Adventist church. Sister White “gathered up” her “writings” and began a return journey to Battle Creek. Battle Creek was then the heart of the work, as is Tacoma Park today, or Jerusalem in the days of Christ. She gathered up her writings for the trip, after she set forth a struggle she had been having concerning her writings. The context of her dream is about her writings. The struggle took place in the town of Wright.

Okukozesa engeri y’okutegeera eyogera nti bannabbi boogera ennyo ku nnaku ez’oluvannyuma okusinga ku nnaku mwe baabeeranga, kireeta ekibuuzo eky’amaanyi nnyo eri abakulembeze b’ekkanisa ya Abadiventisti ab’Olunaku Ol’omusanvu. Sister White yakunganya wamu ebiwandiiko bye n’atandika olugendo lw’okudda e Battle Creek. Mu kiseera ekyo, Battle Creek y’eyali omutima gw’omulimu, nga bwe kiri e Tacoma Park leero, oba e Yerusaalemi mu nnaku za Kristo. Yakunganya wamu ebiwandiiko bye olw’olugendo, oluvannyuma lw’okulaga okulwanagana kwe kw’abadde nakwo ku byawandiiko bye. Omulamwa gw’ekirooto kye gwali ku byawandiiko bye. Okulwanagana okwo kwabadde mu kibuga Wright.

> “While in Wright we had sent my manuscript for No. 11 to the office of publication, and I was improving almost every moment when out of meeting in writing out matter for No. 12. My energies, both physical and mental, had been severely taxed while laboring for the church in Wright. I felt that I should have rest, but could see no opportunity for relief. I was speaking to the people several times a week, and writing many pages of personal testimonies. The burden of souls was upon me, and the responsibilities I felt were so great that I could obtain but a few hours of sleep each night.

> Nga tuli e Wright twali tuweerezze ekiwandiiko kyange ekya Namba 11 mu ofiisi y’okusindikira, era buli kaseera kye nnabanga siri mu nkuŋaana nkakikozesanga bulungi okuwandiika ebigenda mu Namba 12. Amaanyi gange, ag’omubiri n’ag’amagezi, gaali gakozeseddwa nnyo nga nkolera ekkanisa e Wright. Nnawulira nti nneetaaga okuwummula, naye saalabanga mukisa gwonna ogw’okuddamu amaanyi. Nnali njogera n’abantu emirundi mingi mu wiiki, era nga mpandika empapula nnyingi ez’obujulizi bwange eby’omuntu ku muntu. Omugugu gw’emmeeme gwali ku nze, era obuvunaanyizibwa bwe nnawulira bwali bunene nnyo okutuusa lwe nasobolanga kufuna ssaawa ntono zokwebaka buli kiro.

> “While thus laboring in speaking and writing, I received letters of a discouraging character from Battle Creek. As I read them I felt an inexpressible depression of spirits, amounting to agony of mind, which seemed for a short period to palsy my vital energies. For three nights I scarcely slept at all. My thoughts were troubled and perplexed. I concealed my feelings as well as I could from my husband and the sympathizing family with whom we were. None knew my labor or burden of mind as I united with the family in morning and evening devotion, and sought to lay my burden upon the great Burden Bearer. But my petitions came from a heart wrung with anguish, and my prayers were broken and disconnected because of uncontrollable grief. The blood rushed to my brain, frequently causing me to reel and nearly fall. I had the nosebleed often, especially after making an effort to write. I was compelled to lay aside my writing, but could not throw off the burden of anxiety and responsibility upon me, as I realized that I had testimonies for others which I was unable to present to them.

> Nga bwe nnali mpereza nnyo mu kwogera n’okuwandiika, naafuna ebbaluwa eziremesa amaanyi okuva e Battle Creek. Bwe nazisoma ne neewulira ennaku y’omwoyo etatasoboka kwogerwako, eyatuuka okufuuka obulumi bw’omu bwongo, era okumala akaseera katono nga mpulira ng’ekomako amaanyi g’obulamu bwange. Mu busiku busatu sisinzira n’akatono. Endowooza zange zaali mu keneneko era zikyamye nnyo. Nekweka eby’ewulira byange nga bwe nsobola okuva eri bba wange n’amaka agasaasira ge twali tubeeramu. Tewali yategeeranga obuvune bwange newaakubadde omugugu gw’omutima, nga nkyuŋŋaana n’amaka mu kusaba kwa makya n’akawungeezi, era nga nnoonya okuteeka omugugu gwange ku Omwetikka Emigugu Omukulu. Naye obwegayirire bwange bwava mu mutima ogwannyigiddwa ennaku ennyo, era okusaba kwange kwali kwatatikatuka olw’ennaku ezitali kwesobozesa. Omusaayi gwasukkuliranga mu bwongo bwange, era emirundi mingi ne nkyazunguzibwa nga kumpi okugwa. Nnasaananga emirundi mingi omusaayi mu nnyindo, okusinga ddala nga maze okukolako nnyo mu kuwandiika. Nnasaaniddwa okuteeka okuwandiika ku mabbali, naye ne sisobola kuleka omugugu gw’okweraliikirira n’obuvunaanyizibwa obwali buntikkiriddwa, kubanga nnamanya nti nnina obujulizi eri abalala bye saayinza okubategeeza.

> “I received still another letter, informing me that it was thought best to defer the publication of No. 11 until I could write out that which I had been shown in regard to the Health Institute, as those in charge of that enterprise stood in great want of means and needed the influence of my testimony to move the brethren. I then wrote out a portion of that which was shown me in regard to the Institute, but could not get out the entire subject because of pressure of blood to the brain. Had I thought that No. 12 would be so long delayed, I should not in any case have sent that portion of the matter contained in No. 11. I supposed that after resting a few days I could again resume my writing. But to my great grief I found that the condition of my brain made it impossible for me to write. The idea of writing testimonies, either general or personal, was given up, and I was in continual distress because I could not write them.

> Naafunawo n’ebbaluwa endala, eyantegeeza nti kyalowoozebwako nti kisaanidde okulwawo okutangaza Nnamba 11 okutuusa lwe nandisobola okuwandiika mu bujjuvu ebyo bye nnalabibwa ku Ekitongole ky’Obulamu, kubanga abo abalabirira omulimu ogwo baali mu bwetaavu bungi eby’ensimbi n’ebiyambi, era baali beetaaga obuyinza obuva mu bujulizi bwange okukubiriza ab’oluganda. Oluvannyuma ne mpandiika ekitundu ky’ebyo bye nnalabibwa ku Ekitongole ekyo, naye saasobola kumaliriza ekyo kyonna kubanga omusaayi gwali gusindika nnyo mu mutwe. Singa nnalowooza nti Nnamba 12 ejja okulwawo nnyo bw’eti, saandisindise ekitundu ekyo kye nnateeka mu Nnamba 11. Nnali ndowooza nti bwe mpumula ennaku entonotono, ndiddamu okuwandiika kwange. Naye, mu nnaku ennyo, nnazuula nti embeera y’obongo bwange yalemesa ddala okuwandiika. Endowooza y’okuwandiika obujulizi, oba obw’awamu oba obw’omuntu ku muntu, nagirekaawo, era nnali mu nnaku etaggwawo kubanga saasobola kubuwandiika.

> “In this state of things it was decided that we would return to Battle Creek and there remain while the roads were in a muddy, broken-up condition, and that I would there complete No. 12. My husband was very anxious to see his brethren at Battle Creek and speak to them and rejoice with them in the work which God was doing for him. I gathered up my writings, and we started on our journey. …” Testimonies, volume 1, 576, 577.

> "Mu mbeera y’ebyaliwo kyasalibwawo nti tudde e Battle Creek era tulyeyo mu kiseera ng’enguudo zikyali mu matope, zimenye-menyeseddwa, era nze nnamaliriza eyo Nnamba 12. Omwami wange yali ayagala nnyo okulaba baganda be ab’e Battle Creek, aboogereko era asanyukane nabo mu mulimu Katonda gwe yali amukolera. Nnakung’aanya ebyawandiikibwa byange, ne tutandika olugendo lwaffe. ..." Obujulizi, Volume 1, omuko 576 ne 577.

In the latter days, the leadership of the Seventh-day Adventist church, represented as Battle Creek and those she “knew well,” changed into a Catholic procession. The leadership of the Seventh-day Adventist church changed into a Catholic procession. In the dream they came “two by two,” one with a reed, another with a cross. They drew a circle around the house and proclaimed three times, “This house is proscribed. The goods must be confiscated. They have spoken against our holy order.” What are the “goods” in the “house” which the Catholic leaders of Battle Creek “confiscated?” What “holy order” of the Catholic church was “spoken against?”

Mu nnaku ez’enkomerero, obukulembeze bw’Ekkanisa ya Abadiventisti ab’Olunaku Olw’omukaaga, nga bulagiddwa nga Battle Creek n’abo be ‘yamanyanga bulungi’, bwakyuka ne bubeera olutambulo lw’Abakatoliki. Obukulembeze bw’Ekkanisa ya Abadiventisti ab’Olunaku Olw’omukaaga bwakyuka ne bubeera olutambulo lw’Abakatoliki. Mu kirooto baajja “babiri babiri,” omu ng’aliko omuggo, omulala ng’aliko omusalaba. Baasala omuzinga okwetooloola ennyumba ne bawanjagira emirundi esatu nti, “Ennyumba eno egaaniddwa. Ebintu biteekwa okukwatibwa. Baayogedde ku kibiina kyaffe ekitukuvu.” Biki “ebintu” ebiri mu “nyumba” bye abakulembeze b’Abakatoliki ab’e Battle Creek “baakwata”? “Kibiina ki ekitukuvu” kya Ekkanisa Katolika kye “baayogerako obubi”?

More directly the question might be, “what order of Catholicism led out in the inquisition?” The inquisition began with the order of Dominicans, before the Jesuits arrived in history, but once involved they became the order that championed the cruelty and bloodshed.

Mu bufunze, ekibuuzo kiyinza okuba nti, "Ettuluba ki mu Kkanisa Katoliki ekyakulembera mu Inquisition?" Inquisition yatandikira ku ttuluba ly’Abaddominika, nga Abajesuiti tebannaba kutuuka mu byafaayo; naye bwe baayingiramu ne bafuuka ettuluba eryakulembera obukambwe n’okuyiwa omusaayi.

> “Throughout Christendom, Protestantism was menaced by formidable foes. The first triumphs of the Reformation past, Rome summoned new forces, hoping to accomplish its destruction. At this time the order of the Jesuits was created, the most cruel, unscrupulous, and powerful of all the champions of popery. Cut off from earthly ties and human interests, dead to the claims of natural affection, reason and conscience wholly silenced, they knew no rule, no tie, but that of their order, and no duty but to extend its power. The gospel of Christ had enabled its adherents to meet danger and endure suffering, undismayed by cold, hunger, toil, and poverty, to uphold the banner of truth in face of the rack, the dungeon, and the stake. To combat these forces, Jesuitism inspired its followers with a fanaticism that enabled them to endure like dangers, and to oppose to the power of truth all the weapons of deception. There was no crime too great for them to commit, no deception too base for them to practice, no disguise too difficult for them to assume. Vowed to perpetual poverty and humility, it was their studied aim to secure wealth and power, to be devoted to the overthrow of Protestantism, and the re-establishment of the papal supremacy.

> Mu Bukristaayo bwonna, ObuProtesitanti bwattiisibwanga n’abalabe ab’amaanyi ennyo. Nga obuwanguzi obusooka bw’Enkyukakyuka y’Ekkanisa bwayise, Loma ne yakuŋŋaanya amaanyi amapya, nga yesuubira okugumalawo ddala. Mu kiseera kino ne ttekebwawo ekibiina ky’Abajezu, ekya bakambwe ennyo, abataliiko kye batya, era abalina amaanyi okusinga abo bonna abalwanirira obwa Paapa. Nga bakyawuliddwa ku nsonga z’ensi n’ebigendererwa by’abantu, nga bafudde eri eby’okwagala eby’obulijjo, amagezi n’owulize nga bisiriziddwa ddala, tebaamanyanga tteeka lyonna, newaakubadde omukago gwonna, okujjako ogw’ekibiina kyabwe, so tebaalina mulimu mulala okujjako okwongera amaanyi gaakyo. Enjiri ya Kristo yali ewa abagikwatira obuvumu okusaalimbira obulabe n’okugumira okubonaabona, nga batakankanyizibwa olw’obutiti, enjala, obuvuneemu, n’obwavu, okukuumira waggulu bbendera y’amazima mu maaso g’okutulugunyizibwa, mu mizingi gy’ekkomera, ne ku mugogo ogw’okumoterezebwa. Okulwaana amaanyi ago, Obujezuiti ne buwa abagoberera baabwo obwoyo bw’okunyigirizibwa mu ddiini obwababasobozesa okugumira obulabe obufaanana bwe, era okulwanyisa amaanyi g’amazima n’ebyokulwanyisa byonna eby’obulimba. Tewali musango munene nnyo gwe baatya okukola, tewali bulimba obubi ennyo bwe batayinza okukola, tewali kwekeesa kugumu kwe batayinza kweyambaza. Nga beeyamye obwavu obutagwaawo n’obuwombeefu, baali basaliddewo okufuna obugagga n’amaanyi, okwewaayo ku kuzikiriza ObuProtesitanti, era n’okuddamu okuzzaawo obukulembeze obwasukkulumu bwa Paapa.

> “When appearing as members of their order, they wore a garb of sanctity, visiting prisons and hospitals, ministering to the sick and the poor, professing to have renounced the world, and bearing the sacred name of Jesus, who went about doing good. But under this blameless exterior the most criminal and deadly purposes were often concealed. It was a fundamental principle of the order that the end justifies the means. By this code, lying, theft, perjury, assassination, were not only pardonable but commendable, when they served the interests of the church. Under various disguises the Jesuits worked their way into offices of state, climbing up to be the counselors of kings, and shaping the policy of nations. They became servants to act as spies upon their masters. They established colleges for the sons of princes and nobles, and schools for the common people; and the children of Protestant parents were drawn into an observance of popish rites. All the outward pomp and display of the Romish worship was brought to bear to confuse the mind and dazzle and captivate the imagination, and thus the liberty for which the fathers had toiled and bled was betrayed by the sons. The Jesuits rapidly spread themselves over Europe, and wherever they went, there followed a revival of popery.

> Bwe beeyolesa nga ba memba b’ekibiina kyabwe ky’eddini, baayambalanga ekyambalo eky’obutukuvu, ne bakyalira makomera ne malwaliro, nga bawereza abalwadde n’abaavu, nga bagamba nti baaleka eby’ensi, era nga beetikka erinnya ettukuvu lya Yesu eyatambulanga ng’akola ebirungi. Naye wansi w’ekifaananyi ekyo ekitalabikaako kamogo, ebigendererwa eby’obumenyi bw’amateeka n’eby’okutta ebikambwe ennyo byakwekebwanga emirundi mingi. Kyali kiragiro kya nkizo mu kibiina kyabwe nti enkomerero ewa obwenkanya ku by’ekozesebwa. Okusinziira ku kiragiro kino, okulimba, okubba, okulayira obulimba, n’okutta mu bukwekanga, byali si bya kusonyiyibwa byokka wabula byali n’okusiimibwa, bwe byaba biyamba ebyo ebiganyula ekkanisa. Nga beekweka mu ngeri ez’enjawulo, Abajesuiti beeyingiza mu ofiisi z’eby’obufuzi, ne bayambuka ne baba abaweereza b’amagezi b’abakabaka, ne bateekateeka enkola y’amawanga. Baafuuka baddu okusobola okuketta bakama baabwe. Baateekawo amatendekero g’abaana b’abalangira n’ab’ekitiibwa, n’amasomero g’abantu abawansi; era abaana b’abazadde Abaprotestanti baasikirizibwa ne bayingizwa mu kugondera emikolo gy’Obupapa. Obukunjjukufu bwonna n’okulaga okw’ebweru mu kusinza kwa Loma Katolika byakozesebwa okutabula endowooza, okumyansa amaaso n’okunyaga ebirowoozo, era bwe kityo eddembe abajjajja lye baalwanirira n’amaanyi ne bayiwa omusaayi ne liriwaako olukwe abaana. Abajesuiti ne beeyasa mu bwangu mu Yulopya yonna, era gyonna gwe baagenda ne gobererwa okuzuukira kw’Obupapa.

> “To give them greater power, a bull was issued re-establishing the inquisition. Notwithstanding the general abhorrence with which it was regarded, even in Catholic countries, this terrible tribunal was again set up by popish rulers, and atrocities too terrible to bear the light of day were repeated in its secret dungeons. In many countries, thousands upon thousands of the very flower of the nation, the purest and noblest, the most intellectual and highly educated, pious and devoted pastors, industrious and patriotic citizens, brilliant scholars, talented artists, skillful artisans, were slain or forced to flee to other lands.

> Okubawa amaanyi agasingawo, kyawalangirirwa ekiragiro kya Ppaapa ekyaddizzaawo kooti eya Inquisition. Newankubadde nga kyakyayibwanga nnyo mu bantu abasinga, ne mu nsi ez’Abakatoliki, ekitongole kino eky’entiisa ne kizzibwawo abakulembeze b’Abakatoliki, era obukambwe obutagumiikiriza kusisinkana musana gw’olunaku ne buggweerwamu mu makomera gaagyo ag’ekyama ag’omu ttaka. Mu nsi nnyingi, enkumi ku nkumi z’abo abaali ekimuli ky’eggwanga, abalongoofu era ab’ekitiibwa ennyo, ab’amagezi agasinga n’abasomye nnyo, abasumba abatukuvu era abeewayo, abatuuze abakozi nnyo era abagaliza eggwanga, abasomi ab’ekitiibwa, abalina etalanta mu by’obulango, n’abagezi b’emikono ab’abukugu, baattibwanga oba ne baawalirizibwa okudduka ne baddukira mu nsi endala.

> “Such were the means which Rome had invoked to quench the light of the Reformation, to withdraw from men the Bible, and to restore the ignorance and superstition of the Dark Ages. But under God’s blessing and the labors of those noble men whom He had raised up to succeed Luther, Protestantism was not overthrown. Not to the favor or arms of princes was it to owe its strength. The smallest countries, the humblest and least powerful nations, became its strongholds. It was little Geneva in the midst of mighty foes plotting her destruction; it was Holland on her sandbanks by the northern sea, wrestling against the tyranny of Spain, then the greatest and most opulent of kingdoms; it was bleak, sterile Sweden, that gained victories for the Reformation.” The Great Controversy, 234, 235.

> Bino bye byali eby’amagezi Roma gye yeesigamako okuzikiza omusana gw’Enkyukakyuka y’eddiini, okuggya Baibuli mu mikono gy’abantu, era n’okuzzaawo obutamanya n’okukkiriza kw’emizizo kw’ennaku ez’Ekizikiza. Naye olw’omukisa gwa Katonda n’emirimu gy’abo abasajja ab’ekitiibwa be yayimusa okusikira Luther, Obupurotesitanti tebwamenyebwa. Amaanyi gaagwo tegaava ku kisa kya balangira wadde ku ebyokulwanyisa byabwe. Ensi entono ennyo n’amawanga ag’atono mu kitiibwa era agatalina maanyi bye byafuuka ebigo byagwo. Kyali Geneva entono mu makkati g’abalabe ab’amaanyi abaali bateekateeka okugizikiriza; kyali Holanda ku bitundu by’omusenyi ku nnyanja ey’Amambuka, nga erwana n’obukambwe bwa Sipeyini, olwo nga ye bwakabaka obusinga obukulu n’obugagga mu nsi yonna; kyali Sweden ennyogoga, entalima, eyaleetera Enkyukakyuka y’eddiini obuwanguzi. The Great Controversy, 234, 235.

The Catholic church did all they could to hide the Bible from men, by claiming their pagan traditions and customs are above God’s Word. The leaders of Laodicean Adventism will not take dissenters to court over the writings of Ellen White, but Catholics professing to be the leaders of Battle Creek will. The very essence of the beast of Catholicism is employing secular power to accomplish religious purposes. When Adventism sought the legal secular power to manage its institutions, the fruits of their ”holy order” can be seen.

Ekkanisa ya Katolika yakola kyonna kye yasobola okukweka Baibuli okuva eri abantu, ng’egamba nti ennono n’empisa zaabwe ez’obupagani zisukkiridde Ekigambo kya Katonda. Abakulembeze b’Obwadiventisi obwa Laodikea tebalitwala abawakanya mu kkooti ku nsonga z’ebyawandiiko bya Ellen White, naye Abakatoliki abeeyita abakulembeze ba Battle Creek be balikola. Omutima gw’ensolo ey’Obukatolika gwe guno: okukozesa obuyinza bw’ensi obutali bwa ddiini okutuukiriza ebigendererwa eby’eddiini. Obwadiventisi bwe bwanoonya obuyinza obw’amateeka obw’ensi okuddukanya ebitongole byabwo, ebibala by’ettuluba lyabwe "eritukuvu" birabika.

In the context of the Spanish Inquisitions auto-da-fé (act of faith) ceremonies, the reed and cross appear as symbolic elements tied to Christ’s crucifixion. The reed refers to the mock scepter placed in Jesus’ hand during his crowning with thorns, used by Roman soldiers to strike him, symbolizing mockery, suffering, and scorn.

Mu mbeera y’emikolo gya auto-da-fé (ekikolwa ky’okukkiriza) mu Spanish Inquisition, omuggo n’omusalaba birabikira ng’eby’obubonero ebigattiddwa ku kubambibwa kwa Kristo. Omuggo gumanyisa omuggo gw’obwakabaka ogw’okusekererera ogwaateekebwa mu mukono gwa Yesu nga bamussaako engule y’amaggwa, ne gukozesebwa abasirikale Abaroma okumukuba, nga gulaga okujeerera, okubonyaabonya, n’okudduula.

The cross is prominently featured in auto-da-fé processions. A green cross (often veiled in black crepe) served as the emblem of the Inquisition, carried in a separate preparatory procession the day before and displayed during the event. It symbolized the tribunal’s authority.

Omusalaba gulina ekifo ekikulu mu prosesoni z’auto-da-fé. Omusalaba ogwa ggirini, ogubikkibwanga emirundi mingi mu kirepu ekiddugavu, gwakozesebwanga nga kabonero ka Inquisition, gwatwalibwanga mu prosesoni ey’enjawulo ey’okweetegekera olunaku oluvuddeko, era ne gwalagibwanga mu mukolo. Gwalaga obuyinza bw’olukiiko olw’Inquisition.

Proscribing of goods refers to the confiscation (sequestration or proscription) of a convicted person’s property, a common Inquisition penalty to fund the tribunal and punish heresy. This was publicly announced in the auto-da-fé sentences, emphasizing public humiliation and deterrence.

Okutwalirwako ebintu kitegeeza okujjibwako (okubikwatibwako oba okuziyizibwa) eby'obugagga by'omuntu eyasangibwa n'omusango, ekibonerezo ekya bulijjo mu Inquisition ekyakozesebwanga okufunira ensimbi olukiiko lw'okusala emisango era n'okubonereza obukyamu mu ddiini. Kino kyayogerwanga mu lwatu mu bisala by'omusango bya auto-da-fé, nga kissaako essira ku kuswaza mu lwatu n'okutangira.

The writings of Ellen G. White clearly and conclusively condemn the leadership that will proscribe her writings in an attempt to silence the song of the vineyard being sung, but it is the last action of an unholy order, just before they manifest their characters openly at the Sunday law. A “Catholic procession,” aligns with 25 ancient men bowing to the sun. In the following four paragraphs, the first paragraph sets forth the “professed people of God,” in the “last days.” The passage clearly teaches that in the last days, Seventh-day Adventist ministers will in “churches and in large gatherings in the open air,” “urge upon the people the necessity of keeping the first day of the week.”

Ebiwandiiko bya Ellen G. White mu bulambulukufu era mu ngeri entaggwaamu bisalira omusango obukulembeze obuligenda okuziyiza ebiwandiiko bye nga bagezaako okusirisa oluyimba lw’ennimiro y’emizabbibu oluyimbibwa; naye kino kye kikolwa kyaasembayo ky’ekibiina ekitali kitukuvu, nga tekunnabaawo balage empisa zaabwe mu lwatu ku tteeka lya Ssande. “Proseshoni ya Bukatoliki” ekwatagana ne basajja abakadde amakumi abiri mu ttaano abavuunamira enjuba. Mu bitundu ennya ebigoberayo, ekitundu ekisooka kiraga “abeyita abantu ba Katonda,” mu “nnaku ez’oluvannyuma.” Ekiwandiiko kino kiyigiriza mu bulambulukufu nti mu nnaku ez’oluvannyuma, abasumba ba Abadiventisti b’olunaku olw’omusanvu bajja mu “amakkanisa ne mu nkuŋaana ennene ez’awaggulu mu bweru,” “basindike ku bantu obwetaavu bw’okukuuma olunaku olwasooka lw’essaabiiti.”

> “The Lord has a controversy with his professed people in these last days. In this controversy men in responsible positions will take a course directly opposite to that pursued by Nehemiah. They will not only ignore and despise the Sabbath themselves, but they will try to keep it from others by burying it beneath the rubbish of custom and tradition. In churches and in large gatherings in the open air, ministers will urge upon the people the necessity of keeping the first day of the week. There are calamities on sea and land: and these calamities will increase, one disaster following close upon another; and the little band of conscientious Sabbath-keepers will be pointed out as the ones who are bringing the wrath of God upon the world by their disregard of Sunday.”

> Mukama alina obutakkaanya n’abantu abeyita abantu be mu nnaku zino ez’enkomerero. Mu butakkaanya buno, abasajja abali mu bifo eby’obuvunaanyizibwa bajja kutwala ekkubo eriwala ddala ku eryeyatambulirako Neekemiya. Tebajja kusuulirayo na kunyooma Ssabbiiti bo bennyini, naye bajja gezaako okugiggyako ku balala nga bagiziika wansi w’effujjo ly’ennono n’obuwangwa. Mu makanisa era ne mu nkuŋaana ennene ez’awaggulu, abasumba bajja okukubiriza abantu obwetaavu bw’okukuuma olunaku olwasooka olw’essaabiiti. Waliwo amakuba ku nnyanja ne ku ttaka; era amakuba ago gajja kweyongera, akabi ne kagoberera akalala mu bwangu; era abakuuma Ssabbiiti ab’obwesigwa ab’ekitundu ekitono bajja kulagibwa ng’abo abaleeta obusungu bwa Katonda ku nsi olw’obutagikuuma Ssande.

This is clearly identifying Seventh-day Adventists as the “professed people of God” who will encourage Sunday keeping, and that they will also point “out” “the little band of conscientious Sabbath-keepers.” The next paragraph she emphasizes that the persecution of past ages will be repeated. The previous paragraph ended with her identifying the professed people of God in contrast with those she says are conscientious Sabbath-keepers. She then introduces past histories, and warns those histories will be repeated in the latter days. She is very clear.

Kino kilaga bulungi nti Abadiventisiti b’Olunaku Olw’omusanvu be “abeyita abantu ba Katonda” abalikubiriza okukuuma Sande, era baliraga akabinja akatono k’abakuuma Ssabbiiti mu bwesimbu. Mu kitundu ekiddako ayogera n’amaanyi nti okutulugunyizibwa kw’emirembe egyayita kujja kuddamu okubaawo. Ekitundu ekyasooka kyaggwa ng’alambuludde abeyita abantu ba Katonda nga abeenjawulo okuva ku abo be yagamba nti bakuuma Ssabbiiti mu bwesimbu. Awo n’aleeta ebyafaayo ebyayita, n’alabula nti ebyo bijja kuddamu okubaawo mu biseera eby’enkomerero. Alambika ensonga obulungi nnyo.

> “Satan urges this falsehood that he may take the world captive. It is his plan to compel men to accept errors. He takes an active part in the promulgation of all false religions, and will stop at nothing in his efforts to enforce erroneous doctrines. Under a cloak of religious zeal, men, influenced by his spirit, have invented the most cruel tortures for their fellow-men, and have inflicted the most awful sufferings upon them. Satan and his agents have the same spirit still; and the history of the past will be repeated in our day.

> Sitaani asaasanya obulimba buno asobole okuwamba ensi yonna. Enteekateeka ye kwe okukaka abantu okukkiriza ebikyamu. Yennyini abeera wa maaso mu kusasaanya endiini zonna ez’obulimba, era tajja kuleka kintu kyonna mu kaweefube we ow’okuwaliriza enjigiriza ezikyamu. Wansi w’ekyambalo ky’okunyiikiriza mu ddiini, abantu abakubirizibwa omwoyo gwe baatondawo obutulugunya obukambwe okusinga eri bannabwe, era babaleetedde okubonaabona okw’entiisa okusinga. Sitaani n’abamuweereza bakyalina omwoyo gumu ogwo; era ebyafaayo eby’edda bijja kuddamu mu nnaku zaffe.

> “There are men who have set their minds and will to accomplish evil; in the dark recesses of their hearts they have resolved what crimes they will commit. These men are self-deceived. They have rejected God’s great rule of right, and in its stead have erected a standard of their own, and comparing themselves with this standard they pronounce themselves holy. The Lord will permit them to reveal what is in their hearts, to act out the spirit of the master that controls them. He will let them show their hatred of his law in their treatment of those who are loyal to its requirements. They will be actuated by the same spirit of religious frenzy that goaded on the mob that crucified Christ; church and State will be united in the same corrupt harmony.

> Waliwo abasajja abaateeka emyoyo gyabwe n’okwagala kwabwe ku kutuukiriza ebibi; mu ntobazzi ez’ekizikiza ez’emitima gyabwe bamalirizza ku bimenya amateeka bye banaakola. Abasajja bano beelimbya bo bennyini. Baaganye ekiragiro ekikulu kya Katonda eky’obutuukirivu, era mu kifo kyakyo baateekawo ekipimo kyabwe, bwe beegeranya ne kipimo kino ne balangirira bo bennyini nti batukuvu. Mukama aja kubakkiriza okubikkula ebyo ebiri mu mitima gyabwe, okulabisa mu bikolwa omwoyo gw’omwami ababafuga. Aja kubakkiriza okulaga obukyayi bwabwe eri etteeka lye mu ngeri gye bakwatamu abo abeesigwa eri ebiragiro byalyo. Bajja kukubirizibwa omwoyo gumu ogw’obunafuusi bw’eddiini ogwakubiriza ekibinja ky’abantu abaamusalaba Kristo; Ekanisa ne Gavumenti bijja kwegatta mu kutegeerekagana okwononese okwo gumu.

> “The church of today has followed in the steps of the Jews of old, who set aside the commandments of God for their own traditions. She has changed the ordinance, broken the everlasting covenant, and now, as then, pride, unbelief, and infidelity are the result. Her true condition is set forth in these words from the song of Moses: ‘They have corrupted themselves, their spot is not the spot of his children; they are a perverse and crooked generation. Do ye thus requite the Lord, O foolish people and unwise? is not he thy father that hath bought thee? hath he not made thee, and established thee?’” Review and Herald, March 18, 1884.

> Ekkanisa ya leero egoberedde mu bigere by’Abayudaaya ab’edda, abaleka amateeka ga Katonda ne balonda ennono zaabwe. Akyusizza ekiragiro, n’amenya Endagaano ey’olubeerera; era kaakano, nga bwe kyali edda, amalala, obutakkiriza, n’obutaba beesigwa bye bivaamu. Embeera ye entuufu eyolesebwa mu bigambo bino eby’Oluyimba lwa Musa: ‘Beeyonoonyezza bennyini; ebbala lyabwe si ly’abaana be; b’ekika eky’obukyamu era eky’okukyama. Mwe musasula bw’ati Mukama, mmwe bantu abasirusiru n’abata magezi? Si ye Kitaammwe eyabakununula? Si ye eyabakola, n’abannyweza?’ Review and Herald, March 18, 1884.

There is passage after passage in the Spirit of Prophecy identifying the latter-day persecution of God’s faithful, and the “church of today” which she is identifying is not Christianity in general, it is the church she repeatedly identifies as being typified by the Jewish church. Those clear passages in her writings are the motivation for the Seventh-day Adventist church to attempt to place restrictions upon the writings of Sister White, as her dream so aptly identifies. Their actions against her writings, which were the obvious goods of her house that are to be proscribed by the leaders of Battle Creek who changed into a holy order of Catholicism. Their attack upon her writings is also represented by the attack upon Jeremiah’s writings. Ellen White’s dream is a second witness to Jeremiah’s writings being burned.

Waliwo ebitundu ebirala n’ebirala mu Omwoyo gw’Obunnabbi ebirambulula okubonyaabonya kw’ennaku ez’enkomerero ku ba Katonda ab’eesigwa, era ‘ekanisa eyaleero’ gy’alaga si Obukristayo obwawamu; wabula ye ekanisa gy’alambululanga emirundi mingi ng’efananyiziddwa ekkanisa y’Abayudaaya. Ebitundu ebyo ebitegeerekeka bulungi mu byawandiikibwa bye bye byalesezza Ekkanisa ya Abadiventisi ab’Olunaku olw’omusanvu okugerageza okussa obukwakkulizo ku byawandiikibwa bya mwannyinaffe White, nga bw’ekirooto kye kyabiraga bulungi. Ebikolwa byabwe ku byawandiikibwa bye—ebyo ebyaali nga bye bintu ebirabika eby’ennyumba ye ebyateekeddwa okubeera ebyaziyizibwa—byakoleddwa abalongozi ba Battle Creek abaakyuka ne bafuuka ekitongole ekitukuvu eky’Obukatoliki. Okulumba kwabwe ku byawandiikibwa bye kuyimiririrwa ne mu kulumba ebyawandiikibwa bya Yeremiya. Ekirooto kya Ellen White kye bujulizi obw’okubiri nti ebyawandiikibwa bya Yeremiya byayokebwa.

In the third generation of Laodicean Adventism compromise was the predominant theme. The third generation is represented by the church of Pergamos. Beginning with the publication of W. W. Prescott’s book titled The Doctrine of Christ in 1919, through to the publication of Questions on Doctrine in 1956, marks a period of transition represented by an alpha publication and ending with an omega publication. The first book represented W. W. Prescott’s rejection of the Lion of the tribe of Judah, for the apostate Protestant view of Christ. Prescott’s book, aptly titled The Doctrine of Christ, gutted the Millerite prophetic message, leaving the empty definition of Jesus that is worshipped by Catholicism and apostate Protestantism. The last book in that generation defines a sanctification and justification that destroys God’s law, His justice and mercy. Ancient Israel was given the responsibility to be the depositaries of God’s law, and Adventism was to be the depositaries of not only God’s law, but also His prophetic Word. In 1919 a book that rejected the defense of God’s prophetic Word, marking the beginning of the third generation of Laodicean Adventism that ended with a book that rejects God’s law.

Mu mulembe ogw’okusatu ogw’ObuAdiventisiti bwa Lawodikiya, okwekomya n’okungwaanya amazima kwe kwafuuka omulamwa omusinga. Omulembe ogw’okusatu gukiikirirwa ekkanisa e Perugamo. Nga kutandika n’okusindikibwa kw’ekitabo kya W. W. Prescott ekituumibwa The Doctrine of Christ mu 1919, okutuuka ku kusindikibwa kw’ekitabo Questions on Doctrine mu 1956, kino kyalaga ekiseera eky’enkyukakyuka ekyakiikirirwa ng’okusindikibwa kwa "alpha" era ne kiggwa ku "omega". Ekitabo ekisooka kyakiikirira okukana kwa W. W. Prescott ku "Empologoma ey’omu kika kya Yuda," ng’alonda endowooza ey’obuProtestanti eyazirubuukira ku Kristo. Ekitabo kya Prescott, ekirina erinnya erituukiridde erya The Doctrine of Christ, kyaggyamu omutima ku bubaka obw’obunnabbi bw’Abamilleraiti, ne kisigaza ennyonnyola ya Yesu emptavu, ey’asinzibwa mu Bukatoliki ne mu BuProtestanti obwazirubuukira. Ekitabo eky’enkomerero mu mulembe ogwo kyannyonnyola okutukuzibwa n’okulangirirwa obutuukirivu ebimenya etteeka lya Katonda, obwenkanya bwe n’okusaasira kwe. Isirayiri ey’edda yaweebwa obuvunaanyizibwa okuba abakuumampiiwawo b’etteeka lya Katonda, era Abadiventisiti baali bateekwa okubeera abakuumampiiwawo si b’etteeka lya Katonda bwokka, naye n’Ekigambo kye eky’obunnabbi. Mu 1919, waliwo ekitabo ekyagaana okwanirira Ekigambo kya Katonda eky’obunnabbi, ekyo ne kyalaga entandikwa y’omulembe ogw’okusatu ogw’ObuAdiventisiti bwa Lawodikiya, ogwaggwa ku kitabo ekyagaana etteeka lya Katonda.

> “If you indulge stubbornness of heart, and through pride and self-righteousness do not confess your faults, you will be left subject to Satan’s temptations. If when the Lord reveals your errors you do not repent or make confession, his providence will bring you over the ground again and again. You will be left to make mistakes of a similar character, you will continue to lack wisdom, and will call sin righteousness, and righteousness sin. The multitude of deceptions that will prevail in these last days will encircle you, and you will change leaders, and not know that you have done so.” Review and Herald, December 16, 1890.

> Bwe wekkiriza obukakanyavu bw’omutima, era olw’okwenyumiriza n’okweesiga obutuukirivu bwo ne toyeeyatula ensobi zo, olirekerwa mu kukemebwa kwa Sitaani. Bwe Mukama akubikkulira ensobi zo ne tokyuka newaakubadde okwatula, okulabirira kwe kujja kukuzza ku nsonga ezo nate nate. Olirekerwa okukola ensobi ez’ekika kye kimu, oneeyongera okubula magezi, era ojja okuyita ekibi obutuukirivu, n’obutuukirivu okukiita ekibi. Obulimba obungi obunaasinga amaanyi mu nnaku zino ez’enkomerero bujja okukwetooloola, era ojja okukyusa omukulembeze, nga tomanyi nti okoze bw’otyo. Review and Herald, Desemba 16, 1890.

Pergamos, the third church led to Thyatira, the papal church, which is the fourth generation, when the 25 men bow to the symbol of Thyatira’s authority.

Pergamos, ekkanisa ey’okusatu, eyaleetedde ku Thyatira, ekkanisa ey’obwa Papa, ey’omulembe ogw’okuna, mu kiseera abasajja amakumi abiri mu ttaano lwe bavuunnamira akabonero k’obuyinza bwa Thyatira.

> “The regulation adopted by the early colonists, of permitting only members of the church to vote or to hold office in the civil government, led to most pernicious results. This measure had been accepted as a means of preserving the purity of the state, but it resulted in the corruption of the church. A profession of religion being the condition of suffrage and officeholding, many, actuated solely by motives of worldly policy, united with the church without a change of heart. Thus the churches came to consist, to a considerable extent, of unconverted persons; and even in the ministry were those who not only held errors of doctrine, but who were ignorant of the renewing power of the Holy Spirit. Thus again was demonstrated the evil results, so often witnessed in the history of the church from the days of Constantine to the present, of attempting to build up the church by the aid of the state, of appealing to the secular power in support of the gospel of Him who declared: ‘My kingdom is not of this world.’ John 18:36. The union of the church with the state, be the degree never so slight, while it may appear to bring the world nearer to the church, does in reality but bring the church nearer to the world.” The Great Controversy, 297.

> Ekiragiro ekyatwalibwa abakoloni abaasooka, eky’okukkiriza memba ba kkanisa bokka okulonda oba okukwata ofiisi mu gavumenti y’obwannansi, kyavaamu ebivuddeko eby’obulabe ennyo. Enkola eno yali ya kkanyiziddwa ng’eky’okukuuma obutukuvu bw’eggwanga, naye ne kimaliramu okwonona ekkanisa. Olw’okuba okweyanjula mu ddiini kwe kwali omukwakkulizo w’okulonda n’okukwata ofiisi, bangi, olw’ebigendererwa by’ensi byokka, ne beegatta ku kkanisa nga tewali kyukyuse mu mitima gyabwe. Bwe batyo amakanisa ne gafuuka, mu kigero ekinene, agajjudde abantu abatanafudembulukuka; era ne mu buweereza mwalimu si abo abalina ensobi mu njigiriza bokka, naye ne bali abatamanyi buyinza obw’okuzza obuggya obwa Mwoyo Mutukuvu. Bwe batyo nate ne kulaga ebivuddeko ebibi, ebirabika emirundi mingi mu byafaayo by’ekkanisa okuva mu nnaku za Konstantino okutuusa leero, eby’okugezaako okutumbula ekkanisa ng’eyambiddwa gavumenti, n’okwesigamira ku buyinza obutali bwa ddiini mu kuwagira Enjiri ey’Oyo eyagamba nti, ‘Obwakabaka bwange si bwa nsi eno.’ John 18:36. Okwegatta kw’ekkanisa ne gavumenti, newankubadde mu mlingo omutono nnyo, nga kuyinza okulabika ng’akuletawo ensi okusemberera ekkanisa, naye mu mazima kuleetera ekkanisa okusemberera ensi. The Great Controversy, 297.

The “union of the church with the state, be the degree never so slight, while it may appear to bring the world nearer to the church, does in reality but bring the church nearer to the world.” On May 18, 1977, Bert B. Beach (a director in the church’s Northern Europe-West Africa Division and involved in interchurch relations) presented a gold-covered medallion to the antichrist, Pope Paul VI during a group audience in Rome. It was part of a meeting of the Conference of Secretaries of World Confessional Families. The event was reported in the Adventist Review (August 11, 1977) and noted by Religious News Service as the first time an official SDA representative met a Pontiff.

“Okugatta ekkanisa ne gavumenti, newankubadde nga mu mlingo mutono nnyo, newankubadde nga kisobola okulabika ng’aleeta ensi okusembera ekkanisa, mu mazima kireeta ekkanisa okusembera ensi.” Nga 18 omwezi gwa Meyi, 1977, Bert B. Beach (omuddukanya mu kitongole kya ekkanisa ekya Northern Europe–West Africa Division era ng’ali mu by’enkolagana wakati w’ekkanisa n’ezimu endala) yawaddeyo emedayoni eyabikkiddwako zaabu eri Anti-Kulisito, Papa Paulo VI, mu kusisinkana kw’ekibinja e Roma. Kuno kwali kitundu ku musisinkano gw’ekibiina ekiyitibwa Conference of Secretaries of World Confessional Families. Eky’okubaawo ekyo kyategeezebwa mu Adventist Review (August 11, 1977), era Religious News Service ne kyategeeza nti kye kyali ekiseera ekyasooka omuyimirira omutongole wa SDA okusisinkana Papa.

> “The Lord has pronounced a curse upon those who take from or add to the Scriptures. The great I AM has decided what shall constitute the rule of faith and doctrine, and he has designed that the Bible shall be a household book. The church that holds to the word of God is irreconcilably separated from Rome. Protestants were once thus apart from this great church of apostasy, but they have approached more nearly to her, and are still in the path of reconciliation to the Church of Rome. Rome never changes. Her principles have not altered in the least. She has not lessened the breach between herself and Protestants; they have done all the advancing. But what does this argue for the Protestantism of this day? It is the rejection of Bible truth which makes men approach to infidelity. It is a backsliding church that lessens the distance between itself and the Papacy.

> Mukama alangiridde omukolimiro ku abo abaggyako ku Byawandiikibwa oba abiyongerako. NZE NDI Omukulu asazeewo ebyo ebigenda okubeera amateeka agafuga okukkiriza n’eby’enjigiriza, era ateekateekedde nti Baibuli ebeere ekitabo ky’amaka. Ekkanisa ekwatirira ku Kigambo kya Katonda eyawukana ne Loma mu ngeri etasobola kuddamu okugattibwa. Abapulotesitanti gye buvuddeko baali batyo nga bawukana ku kkanisa eno ennene ey’obuvuddemu, naye basemberedde gy’eri ennyo, era bakyeyongerayo mu kkubo ery’okuddamu okwegatta n’Ekkanisa ya Loma. Loma tekyuka. Emisingi gye tegyakyusamu na katono. Teyakendeeza obuwanvu obubayawula wakati wa yo ne Bapulotesitanti; be bennyini be bakoze okusemberera kyonna. Naye kino kitegeeza ki ku bupulotesitanti obwa leero? Kwe kugaanira ddala amazima ga Baibuli kwe kuleetera abantu okusemberera obutakkiriza. Ye kkanisa ey’okudda emabega eyo ekendeeza oluwanvu wakati wa yo n’obufuzi bwa Papa.

> “It is souls like Luther, Cranmer, Ridley, Hooper, and the thousands of noble men who were martyrs for the truth’s sake, who are the true Protestants. They stood as faithful sentinels of truth, declaring that Protestantism is incapable of union with Romanism, but must be as far separated from the principles of the Papacy as is the east from the west. Such advocates of truth could no more harmonize with ‘the man of sin’ than could Christ and his apostles. In earlier ages the righteous felt that it was impossible to affiliate with Rome, and, though their antagonism to this system of error was maintained at risk of property and life, yet they had courage to maintain their separation, and manfully struggled for the truth. Bible truth was dearer to them than wealth, honor, or even life itself. They could not endure to see the truth buried under a mass of superstition and lying sophistry. They took the word of God in their hands, and raised the standard of truth before the people, boldly declaring that which God had revealed unto them through diligent searching of the Bible. They died the cruelest of deaths for their fidelity to God, but by their blood they purchased for us liberties and privileges that many who claim to be Protestants are easily yielding up to the power of evil. But shall we yield up these dearly bought privileges? Shall we offer insult to the God of heaven, and, after he has freed us from the Romish yoke, again place ourselves in bondage to this antichristian power? Shall we prove our degeneracy by signing away our religious liberty, our right to worship God according to the dictates of our own conscience?

> Bantu nga Luther, Cranmer, Ridley, Hooper, n’enkumi z’abasajja ab’ekitiibwa abafiiridde amazima, be ba-Protestanti ab’amazima. Baayimirira ng’abakuumi b’amazima abeesigwa, nga bategeeza nti Protestantism teyinzagattika ne Romanism, naye giteekwa okubeera nga giwukana okuva ku misingi gy’obwa Papa ng’Obuvanjuba bwe buwukana n’Obugwanjuba. Abalwanirizi b’amazima abo tebasobola kukwatagana ne ‘muntu w’ekibi’ nga Kristo n’abatume be bwe batayinza. Mu nnaku ez’edda abatuukirivu baalaba ng’ekiwereddwa ddala okwegatta ne Roma tekisoboka, era newankubadde okuwanyisa kwabwe eri enteekateeka eno ey’ensobi baakukuuma nga bateeka mu kabi ebintu byabwe n’obulamu bwabwe, baalina obugumu okukuuma okwewawula kwabwe, ne balwanirira amazima n’obuvumu. Amazima ga Baibuli gyabalira nnyo okusinga obugagga, ekitiibwa, oba n’obulamu bwabwe bennyini. Tebasobolanga kwetegereza amazima nga gaziikiddwa wansi w’ekikuŋu ky’okukkiriza ebitaliimu n’amagezi ag’obulimba. Baakwata Ekigambo kya Katonda mu ngalo zaabwe, ne bayimusa ekibendera ky’amazima mu maaso g’abantu, nga bategeeza n’obuvumu ebyo Katonda bye yabakkulukusaako olw’okunoonya ennyo mu Baibuli. Baafa mu kufa okw’ekikambwe okusinga olw’okwesigwa kwabwe eri Katonda, naye olw’omusaayi gwabwe batuguza eddembe n’eby’obuyinza eby’enjawulo, ebyo bangi abeeyita aba-Protestanti bye bayanguyira okuwaayo eri amaanyi g’obubi. Naye tugenda ddala okuwaayo bino eby’obuyinza eby’omuwendo omunene? Tunaanyooma Katonda ow’eggulu, era oluvannyuma lw’okututaasa ku kikoligo ky’e Roma, tweddayo okweyingiza mu buddu bw’obuyinza buno obwa anti-Kikristo? Tunaalaga okuba nga tusuze nnyo nga tusiinya okuleka eddembe lyaffe ery’eddiini, obuyinza bwaffe okusinza Katonda ng’omutima gwaffe bwe gutulagira?

> “The voice of Luther, that echoed in mountains and valleys, that shook Europe as with an earthquake, summoned forth an army of noble apostles of Jesus, and the truth they advocated could not be silenced by fagots, by tortures, by dungeons, by death; and still the voices of the noble army of martyrs are telling us that the Roman power is the predicted apostasy of the last days, the mystery of iniquity which Paul saw beginning to work even in his day. Roman Catholicism is rapidly gaining ground. Popery is on the increase, and those who have turned their ears away from hearing the truth are listening to her delusive fables. Papal chapels, papal colleges, nunneries, and monasteries are on the increase, and the Protestant world seems to be asleep. Protestants are losing the mark of distinction that distinguished them from the world, and they are lessening the distance between themselves and the Roman power. They have turned away their ears from hearing the truth; they have been unwilling to accept light which God shed upon their pathway, and are therefore going into darkness. They speak with contempt of the idea that there will be a revival of the past cruel persecution on the part of Romanists and those who affiliate with them. They do not recognize the fact that the word of God fully predicts such a revival, and will not concede that the people of God in the last days shall suffer persecution, although the Bible says, ‘The dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.’

> Eddoboozi lya Luteri, eryaŋŋaŋa mu nsozi ne mu biwonvu, eryanyigiriza Yulopa ng’ekikankano ky’ettaka, lyayita eggye ly’abaaposito ba Yesu ab’ekitiibwa, era amazima ge baayimirizanga tegasobola kusirizibwa na miwero gy’enku, newaakubadde okutulugunyizibwa, newaakubadde mu bunnya bw’amakomera, newaakubadde n’okufa; ate ne kati, amaloboozi g’eggye ery’ekitiibwa ly’abafiira okukkiriza gatutegeeza nti obuyinza bwa Roma bwe bujeemu obwalagulwa mu nnaku ez’enkomerero, ekyama eky’obujeemu Pawulo kye yalaba nga kitandise okukola ne mu mulembe gwe. ObuKatoliki bwa Roma bukyeyongerako mangu nnyo. Obupapa bukyeyongera, era abo abaakyevuudde amatu gaabwe okuva mu kuwulira amazima bawulira engero ez’obulimba ezikyamya. Ennyumba z’okusabiramu ez’Obupapa, amatendekero g’Obupapa, ennyumba z’abamonikazi, n’enyumba z’abamonki biri mu kweyongera, ate ensi y’Abaprotestanti erabika ng’ebuseerebese. Abaprotestanti bafiirwa akabonero ak’abawukanya ku nsi, era bakendeeza ebbanga wakati wabwe n’obuyinza bwa Roma. Bakyevuudde amatu gaabwe okuva mu kuwulira amazima; bagaanye okukkiriza omusana Katonda gw’abasasaanya ku kkubo lyabwe, era olw’ekyo bayingira mu kizikiza. Bakyogera n’obunyoomo ku kirowoozo nti wajja okuddaawo okubonyaabonyezebwa okw’obukambwe okwaliwo edda okuva eri Abakatoliki ba Roma n’abo abakkiriziganya nabo. Tebakkiriza mazima nti ekigambo kya Katonda kiragula ddala nti ekyo kijja kuddaawo, era tebaagala kukkiriza nti abantu ba Katonda mu nnaku ez’enkomerero bajja okubonyaabonyezebwa, newaakubadde Bayibuli egamba nti, ‘Omusota ne yasunguwalira omukazi, n’agenda okulwana n’abasigadde ku zzadde lye, abo abakwatanga amateeka ga Katonda era abalina obujulizi bwa Yesu Kristo.’

> “Popery is the religion of human nature, and the mass of humanity love a doctrine that permits them to commit sin, and yet frees them from its consequences. People must have some form of religion, and this religion, formed by human device, and yet claiming divine authority, suits the carnal mind. Men who think themselves wise and intelligent turn away in pride from the standard of righteousness, the ten commandments, and do not think it is in harmony with their dignity to inquire into the ways of God. Therefore they go into false ways, into forbidden paths, become self-sufficient, self inflated, after the pattern of the pope, not after the pattern of Jesus Christ. They must have the form of religion that has the least requirement of spirituality and self-denial, and as unsanctified human wisdom will not lead them to loathe popery, they are naturally drawn toward its provisions and doctrines. They do not want to walk in the ways of the Lord. They are altogether too much enlightened to seek God prayerfully and humbly, with an intelligent knowledge of his word. Not caring to know the ways of the Lord, their minds are all open to delusions, all ready to accept and believe a lie. They are willing to have the most unreasonable, most inconsistent falsehoods palmed off upon them as truth.

> Obupapa ye ddiini ey'ekikula ky'obuntu, era obungi bw'abantu baagala enjigiriza ebawa olukusa okukola ekibi, ate ne babaggyawo ku bivuddeko byakyo. Abantu bateekwa okubeeranga n'ekika kya ddiini, era ddiini eno, eyatondebwa mu magezi g'abantu naye nga eyegamba nti erina obuyinza bwa Katonda, egwanira omutima ogw'ennyama. Abantu abewaanira amagezi n'obutegeevu, mu kwegulumiza bava ku mulamwa gw'obutuukirivu, amateeka kkumi, era tebalowooza nti kituukagana n'ekitiibwa kyabwe okunoonyereza ku njira za Katonda. N'olwekyo bayingira mu makubo ag'obulimba, mu makubo agakugirwa, ne bafuuka abeesigama ku bo bokka, abejjudde okwegulumiza, nga bakoppa engeri ya Papa, si ya Yesu Kristo. Beetaaga engeri y'eddiini erisaba bitono ennyo eby'omwoyo n'okwegaana bo bokka; era kubanga amagezi g'abantu agatatutukuzibwa tegalitwala kukyawa obupapa, bakyuka ne bagoberera enteekateeka zaabwo n'enjigiriza zaabwo. Tebagala kutambula mu njira za Mukama. Balowooza nti bamanyivu nnyo okunoonya Katonda mu kusaba n'obuwombeefu, nga balina okutegeera okw'amagezi ku Kigambo kye. Bwe batayagalira kumanya njira za Mukama, emitima gyabwe gigguddwawo ddala eri eby'okulimbibwa, era buli kaseera beetegefu okukkiriza n'okukkiririzaamu ekikyamu. Bakkiriza okuteekebwako obulimba obutalina nsonga era obutaganye, ne babuleeterwa ng'amazima.

> “Satan’s masterpiece of deception is popery; and while it has been demonstrated that a day of great intellectual darkness was favorable to Romanism, it will also be demonstrated that a day of great intellectual light is also favorable to its power; for the minds of men are concentrated on their own superiority, and do not like to retain God in their knowledge. Rome claims infallibility, and Protestants are following in the same line. They do not desire to search for truth and go on from light to a greater light. They wall themselves in with prejudice, and seem willing to be deceived and to deceive others.

> Sitaani omulimu ogusinga obukugu mu bulimba kwe obupapa; ate nga bw’akakasiddwa nti olunaku lw’ekizikiza ekinene mu by’amagezi lwaganyula ObuRoma, kijja n’okukakasebwa nti olunaku lw’ekitangaala ekinene mu by’amagezi n’alwo luganyula amaanyi gaalwo; kubanga ebirowoozo by’abantu bikaziddwa ku businga bwabwe bennyini, era tebaagala kukuumanga Katonda mu kumanya kwabwe. Roma eyogera nti teriimu nsobi, era AbaProtestanti bagoberera mu kkubo lye limu. Tebaganja kunoonya mazima newaakubadde okugenda mu maaso okuva mu kitangaala okutuuka ku kitangaala ekisinga. Beesibira mu bukakanyavu bw’emitima, era balabika nga baagala okulimbibwa era okulimbira abalala.

> “But though the attitude of the churches is discouraging, yet there is no need of being disheartened; for God has a people who will preserve their fidelity to his truth, who will make the Bible, and the Bible alone, their rule of faith and doctrine, who will elevate the standard, and hold aloft the banner on which is inscribed, “The commandments of God and the faith of Jesus.” They will value a pure gospel, and make the Bible the foundation of their faith and doctrine.

> Naye newankubadde embeera y’amakkanisa eyennyikiza omwoyo, tewali kyetaagisa kugwaamu amaanyi; kubanga Katonda alina abantu abalikuma obwesigwa bwabwe eri amazima ge, abalifuula Baibuli—era Baibuli yokka—omulagiro ogubafuga mu kukkiriza n’enjigiriza yaabwe, abaligulumiza omutindo, ne bakwata waggulu ekibendera mwe mwawandiikibwa nti, “Amateeka ga Katonda n’okukkiriza kwa Yesu.” Balissaamu ekitiibwa Enjiri ennongoofu, era balifuula Baibuli omusingi gw’okukkiriza kwabwe n’enjigiriza yaabwe.

> “For such a time as this, when men are casting aside the law of the Lord of hosts, the prayer of David is applicable,—‘It is time for thee, Lord, to work; for they have made void thy law.’ We are coming to a time when almost universal scorn will be heaped upon the law of God, and God’s commandment-keeping people will be severely tried; but will they lose their respect for the law of Jehovah because others do not see and realize its binding claims? Let God’s commandment-keeping people, like David, reverence God’s law in proportion as men cast it aside and heap upon it disrespect and contempt.” Signs of the Times, February 19, 1894.

> Mu kiseera nga kino, abantu bwe basuula ku ludda etteeka lya Mukama ow'eggye, okusaba kwa Dawudi kugwanira: 'Kiseera kyo, Ayi Mukama, okukola; kubanga baliggyeemu amaanyi etteeka lyo.' Tuli okutuuka mu kiseera mwe balitikkako okunyooma okumpi nga mu nsi yonna ku tteeka lya Katonda, era abantu ba Katonda abakuuma ebiragiro bye baligezesebwa obukambwe; naye balirekerawo okuwa ekitiibwa etteeka lya Yehova olw'abalala obutalaba wadde okutegeera obuvunaanyizibwa bwe libateekako? Ka abantu ba Katonda abakuuma ebiragiro bye, nga Dawudi bwe yakola, balyongere okulissaamu ekitiibwa etteeka lya Katonda mu mpima gy'emu abantu bwe balisuula ku ludda era ne balitikkako obutayisaamu kitiibwa n'okunyooma. Obubonero bw'ebiro, Febwali 19, 1894.

Two years before the antichrist was given a golden medal by a leader of the Laodicean Seventh-day Adventist church, in 1975, a lawsuit was brought against the Seventh-day Adventist church; EEOC v. Pacific Press Publishing Association (Case No. C-74-2025 CBR in the U.S. District Court for the Northern District of California), where the Equal Employment Opportunity Commission sued the church’s publishing house on behalf of two female employees—Merikay Silver (a former editor who had left by the time of the suit) and Lorna Tobler—alleging gender-based discrimination in pay and benefits. The church defended its practices partly by invoking religious exemptions and discussing its governance structure.

Mu 1975, emyaka ebiri nga tekinnaba kubeerawo nti omukulembeze w'Ekkanisa ya Abadiventisi b'Olunaku olw'Omuusanvu eya Laodicea yawa Anti-Kristo emedaali ya zaabu, omusango gw'eby'amateeka gwaleetebwa ku Ekkanisa ya Abadiventisi b'Olunaku olw'Omuusanvu; EEOC v. Pacific Press Publishing Association (Case No. C-74-2025 CBR mu Kkooti ya Disitulikiti eya U.S. eya Northern District of California), mwe Equal Employment Opportunity Commission yatwala mu kkooti ekifulumya ebitabo ky'ekkanisa mu linnya ly'abakozi abakyala babiri - Merikay Silver (eyali omukyusa w'ebiwandiiko era yali avuddeko ku mulimu ng'omusango gutandika) ne Lorna Tobler - nga balumiriza okusosola okusinziira ku bukazi oba obusajja mu misaala n'ebirungi by'emirimu. Ekkanisa yalwanirira enkola zaayo mu bimu nga yeeyita ku kusonyiyibwa kwa ddiini era n'okwogerako ku nteekateeka y'obukulembeze bwayo.

In a sworn statement dated February 6, 1976 (part of a defense brief submitted to the court), Neal C. Wilson (then president of the church’s North American Division, and later General Conference president from 1979–1990) addressed the church’s historical views on Roman Catholicism. The statement was made in the context of arguing against characterizations of the church as having a “hierarchy” similar to the papal system. The full relevant quote is: “Although it is true that there was a period in the life of the Seventh-day Adventist Church when the denomination took a distinctly anti-Roman Catholic viewpoint, and the term ‘hierarchy’ was used in a pejorative sense to refer to the papal form of church governance, that attitude on the Church’s part was nothing more than a manifestation of widespread anti-popery among conservative protestant denominations in the early part of this century and the latter part of the last, and which has now been consigned to the historical trash heap so far as the Seventh-day Adventist Church is concerned.”

Mu kiwandiiko eky’olulayiro ekirina olunnaku lwa Febwali 6, 1976 (ekyali akatundu k’ekiwandiiko ky’okwewozaako ekyawereddwayo mu kkooti), Neal C. Wilson (eyali Pulezidenti w’Ekitundu ky’Amerika ey’Omumambuka ky’ekkanisa mu kiseera ekyo, era oluvannyuma Pulezidenti w’Olukiiko Olukulu okuva mu 1979 okutuuka mu 1990) yayogera ku ndowooza z’ebyafaayo z’ekkanisa ku ObuKatoliki bw’e Roma. Ekyogerwa kino kyakolebwa mu nteekateeka ey’okuwakanya ebifaanyiriza ekkanisa ng’erina ‘hierarchy’ efaanana enteekateeka ya Paapa. Ekyogerwa ekikwata ku nsonga kyonna kigamba nti: "Newaakubadde nga kituufu nti wawaawo ekiseera mu bulamu bwa Ekkanisa y’Abadiventisiti b’Olunaku olw’Omusanvu we ekibiina ky’eddiini kyatwala endowooza enategeerekeka bulungi ey’okuwakanya ObuKatoliki bw’e Roma, era ekigambo ‘hierarchy’ ne kikozesebwa mu ngeri ey’okunyooma okulaga enteekateeka y’obukulembeze bw’ekkanisa eya Paapa, omwoyo ogwo ku ludda lw’Ekkanisa tegwali kirala wabula okweraga kw’okuwenyaanya eby’obwa Paapa okwali kusaasana mu madini g’Abaprotestanti agakwatiriza mu ntandikwa y’ekyasa kino n’omu nkomerero ey’ekyasa ekyayita, era ekyo kati kiteekeddwa mu kasasiro k’ebyafaayo bwekityo nga bwekikwatako Ekkanisa y’Abadiventisiti b’Olunaku olw’Omusanvu."

This reflects a shift away from the church’s traditional prophetic interpretation, which identified the papacy as the ‘beast’ or antichrist in Revelation. Critics within and outside the church have interpreted it as downplaying or abandoning that anti-Catholic stance to align with modern ecumenism or legal defenses. Wilson, in 1985 identified the Presidents of the various Divisions of the church as “cardinals,” when he stated, “… there is no ‘cardinal’ from all the countries of the Far East, while there will probably be two ‘cardinals’ from Africa.”

Kino kiraga okukyuka okuva ku kunnyonnyola kw’ekkanisa okw’edda okw’obunnabbi, okwali kulambulula obwakapapa nga ‘ensolo’ oba Anti-Kristo mu Kitabo ky’Okubikkulirwa. Abawakanya abali munda n’ebweru w’ekkanisa bakitegedde nti kikendeeza ku oba kirekaawo omuddiring’anwa ogw’okuwakanya Ekkanisa Katolika, okwatagane n’eby’obumu mu ddiini eby’omu mulembe guno oba n’obukuumi mu mateeka. Wilson, mu 1985, yalambulula Bapulezidenti b’Ebitundu eby’enjawulo by’ekkanisa nga “abakadinale,” bwe yagamba nti, “… tewali ‘kadinale’ okuva mu nsi zonna ez’Obuvanjuba obwewala, ate nga kisoboka nti waakabaawo ‘abakadinale’ babiri okuva mu Afirika.”

Sister White stated that it is a backslidden church that lessens the distance between itself and the pope! The compromise of the third generation is represented as weeping for Tammuz in Ezekiel eight, and by the compromise of Pergamos. The first generation from 1863 unto 1888 represented the church of Ephesus, a church that lost its first love, and the Millerite movements first love was the prophetic message, and the first chapter of that prophetic message was the “seven times” that were set aside in 1863.

Mukyala White yagamba nti ekkanisa eyaddamu emabega ye ekendeeza obuwanvu obuli wakati wa yo ne Popu! Okuteeseganya kw’omulembe ogw’okusatu kulagibwa ng’okukaabira Tamuzu mu Ezekyeri omunaana, era ne mu kuteeseganya kw’ekkanisa ya Peregamo. Omulembe ogwasooka okuva mu 1863 okutuuka mu 1888 gwayimirira ekkanisa ya Efeso, ekkanisa eyava ku kwagala kwayo okw’olubereberye, era okwagala okw’olubereberye okw’ekibiina ky’Abamileraayiiti kwali obubaka obw’obunnabbi, ate essuula esooka ly’obubaka obwo lyali “Emirundi musanvu” ebyateekebwa ku bbali mu 1863.

From 1888 unto 1919, the second generation represented by Smyrna and Ezekiel’s secret chambers, witnessed the death of the Spirit of Prophecy, as Sister White was laid to rest in 1915. More details of the four generations are necessary to complete the testimony, but the progressive rebellion must be understood to fully appreciate how an apostate people could “proscribe” the writings of Ellen White, or how they could promote the first day of the week as acceptable. Judas works with the “drunkards of Ephraim” that “rule this people” in Jerusalem, and those that rule Jerusalem and bow to the sun, are represented by the Sanhedrin.

Okuva mu 1888 okutuuka mu 1919, omulembe ogw'okubiri oguyimiririddwa Smyrna n'ebisenge eby'ekyama bya Ezekyeri, gwalaba okufa kw'Omwoyo ogw'Obunnabbi, nga Sister White yaziikibwa mu 1915. Ebirala ebikwata ku mirembe ennya byetaagibwa okutuukiriza obujulizi, naye obujeemu obweyongera bulina okutegeerwa mu bujjuvu okusobola okutegeera engeri abantu abajeemera gye basobola 'okuziragira' ebiwandiiko bya Ellen White, oba engeri gye basobola okutumbula olunaku olwasooka olw'essaabiiti ng'olukirizibwa. Yuda akolera wamu ne 'abanywanyi b'omwenge b'Efulayimu' 'abafuga abantu bano' e Yerusaalemi, era abo abafuga Yerusaalemi ne bafukamira enjuba, bayimiririddwa Sanhedrin.

We will continue this study in the next article.

Tujja kugenda mu maaso n’okunoonyereza kuno mu kiwandiiko ekiddako.

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

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

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

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

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

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

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

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

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

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

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