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# The Book of Daniel - Number Sixty-Nine

Ekitabo kya Danyeri - Ennamba Nkaaga mu Mwenda

Unveiling the Generational Cycle: The Four Abominations of Adventism

Okubikkula enkola eddamu ey’amazaaliranwa: Eby’ekivume ebina eby’obu-Adiventisiti

Author

Jeff Pippenger

Published

February 2, 2024

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God never changes, and therefore Adventism is judged in its fourth generation.

Katonda takyuka ddala, era noolwekyo Obwadiventisiti busalirwa omusango mu mulembe ogw'okuna gwabwo.

> “‘And he called to the man clothed with linen, which had the writer’s inkhorn by his side; and the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. And to the others he said in mine hearing, Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’

> 'Era n'ayita omusajja ayambadde lineni, eyalina ensuwa y'omuwandisi ku lubali lwe; era Mukama n'amugamba nti, Yita wakati mu kibuga, wakati mu Yerusaalemi, oteeke akabonero ku mitwe gy'abasajja abasinda n'abakaaba olw'ebikolimwa byonna ebikolebwa wakati mu kyo. N'eri abalala n'agamba nga mpulira nti, Mumugoberere mu kibuga, mukube: amaaso gammwe tegasasire, so temubeera na kisa: mutte ddala abakadde n'abavubuka, abawala, n'abaana abato, n'abakazi; naye temusembeera muntu yenna aliko akabonero; era mutandikire mu watukuvu wange. Awo ne batandikira ku bakadde abaali mu maaso g'ennyumba.'

> “Jesus is about to leave the mercy seat of the heavenly sanctuary to put on garments of vengeance and pour out His wrath in judgments upon those who have not responded to the light God has given them. ‘Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.’ Instead of being softened by the patience and long forbearance that the Lord has exercised toward them, those who fear not God and love not the truth strengthen their hearts in their evil course. But there are limits even to the forbearance of God, and many are exceeding these boundaries. They have overrun the limits of grace, and therefore God must interfere and vindicate His own honor.

> Yesu ali kumpi okuva ku ntebe y’okusaasira mu Watukuvu ow’eggulu, alyoke yambale ebyambalo eby’okuwoolera era ayiwa obusungu bwe mu misango ku abo abatagondera ekitangaala Katonda kye yabawa. ‘Kubanga ekibonerezo ku kikolwa ekibi bwe tekituukirizibwa mangu, emitima gy’abaana b’abantu giteekeddwamu ddala okukola ebibi.’ Mu kifo ky’okutereezebwa emitima olw’obugumiikiriza n’okugumiikiriza okuwanvu Mukama kwe yabakoledde, abo abatamutyanga Katonda era abatagaliza mazima banyiweza emitima gyabwe mu kkubo lyabwe eribi. Naye n’obugumiikiriza bwa Katonda bulina enkomerero, era bangi basusse ezo nsalo. Basusse ensalo z’ekisa, kale Katonda ateekwa okuyingira mu nsonga n’alwanirire ekitiibwa kye.

> “Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them.

> Ku Abamoli Mukama yagamba nti: ‘Mu mulembe ogw’okuna banaakomawo wano nate: kubanga obutali butuukirivu bw’Abamoli tebunnajjula.’ Newaakubadde eggwanga lino lyalabika ennyo olw’okusinza ebifaananyi n’obwononefu, kikopo ky’obutali butuukirivu bwalyo te kyali kijjudde, era Katonda teyawa kiragiro ky’okukizikiriza ddala. Abantu baalina okulaba amaanyi ga Katonda nga galabisibwa mu ngeri ey’ekirabika ennyo, balekebwe nga tebalina kye beewaanirako. Omutoonda ow’okusasira yali ayagala okugumiikiriza obutali butuukirivu bwabwe okutuusa ku mulembe ogw’okuna. Awo, bwe waba nga tewalabiseemu nkyukakyuka yonna ey’olungi, emisango gye gyaali okugwa ku bo.

> “With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.

> N’obutuufu obutakyama, Oyo Atalina nsalo akyawandiika ekibalo ku mawanga gonna. Nga mu kisa kye abayitibwa okwenenya, ekibalo kino kijja kusigala nga kigguddwawo; naye emiwendo bwe gituuka ku muwendo gwe Katonda yateekawo, obuweereza bw’obusungu bwe butandika. Ekibalo kiggaliddwa. Obugumiikiriza obwa Katonda bukoma. Tewakyabaawo kwegayirira kusaasirwa mu lwabwe.

> “The prophet, looking down the ages, had this time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of heaven’s blessings have been given them, but increased pride, covetousness, idolatry, contempt of God, and base ingratitude are written against them. They are fast closing up their account with God.

> Nabbi, ng’alengera emirembe egijja, ekiseera kino kyayolesebwa mu maaso ge. Amawanga ag’omu mulembe guno bafunye obusaasizi obutalabangako. Emikisa egisunsuddwa egy’omu ggulu giweereddwa eri bo, naye amalala agayongedde, okwegomba, okusinza ebifaananyi, okunyooma Katonda, n’obutasiima obutaliimu nsonyi biwandiikiddwa ku bo. Banguyiriza okuggala ebiwandiiko byabwe ne Katonda.

> “But that which causes me to tremble is the fact that those who have had the greatest light and privileges have become contaminated by the prevailing iniquity. Influenced by the unrighteous around them, many, even of those who profess the truth, have grown cold and are borne down by the strong current of evil. The universal scorn thrown upon true piety and holiness leads those who do not connect closely with God to lose their reverence for His law. If they were following the light and obeying the truth from the heart, this holy law would seem even more precious to them when thus despised and set aside. As the disrespect for God’s law becomes more manifest, the line of demarcation between its observers and the world becomes more distinct. Love for the divine precepts increases with one class according as contempt for them increases with another class.

> Naye ekinteeka mu kutetema ye ngeri nti abo abaalina omusana omusinga n’emikisa eminene bayonoonebwa olw’obutali butuukirivu obukyakalidde. Nga bakozebwa ab’obutali butuukirivu ababeetoolodde, abangi, ne mu abo abalanga amazima, bakazize mu by’omwoyo era basikiddwa wansi omukulukuto omukambwe gw’obubi. Okunyooma okw’ensi yonna okusuulibwa ku kutya Katonda okw’amazima n’obutukuvu kutwala abo abatakkwatagana nnyo ne Katonda okufiirwa okutya etteeka lye. Singa baabadde bagoberera omusana era bawulira amazima mu mutima, etteeka lino ettukuvu lyandibadde lya muwendo ennyo okusinga, nga lityobolebwa ne lisigibwa ku bbali bw’atyo. Nga obutassaamu mateeka ga Katonda kitiibwa kweeyongerayo okweyoleka, ensalo wakati w’abaligondera n’ensi eyongera okunyooka. Okwagala ebiragiro bya Katonda kweyongera mu kibinja ekimu nga okunyooma ebyo kweyongera mu kibinja ekirala.

> “The crisis is fast approaching. The rapidly swelling figures show that the time for God’s visitation has about come. Although loath to punish, nevertheless He will punish, and that speedily. Those who walk in the light will see signs of the approaching peril; but they are not to sit in quiet, unconcerned expectancy of the ruin, comforting themselves with the belief that God will shelter His people in the day of visitation. Far from it. They should realize that it is their duty to labor diligently to save others, looking with strong faith to God for help. ‘The effectual fervent prayer of a righteous man availeth much.’

> Ekizibu ekikulu kiri okusembera mangu. Emiwendo egyeyongera mangu giraga nti ekiseera eky’okukyalirwa kwa Katonda kituuse kumpi. Wadde nga tayagala kubonereza, naye ajja kubonereza, era amangu ddala. Abo abatambula mu musana baliraba obubonero bw’akabi akusembera; naye tebalina kutuula batereere, nga tebalina kyebafaako, nga balindiridde okuzikirira, nga beesanyusa n’okukkiriza nti Katonda alitangira abantu be ku lunaku lw’okukyalirwa. Ssi bwekityo n’akatono. Balina okumanya nti obuvunaanyizibwa bwabwe kwe kukola n’obunyiikivu okulokola abalala, nga batunuulira Katonda mu kukkiriza okunywevu okufuna obuyambi. ‘Okusaba okw’amaanyi okw’omutuukirivu kusobola bingi.’

> “The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world.

> Entaseke y’obutuukirivu tekinnabulaamu ddala amaanyi gaayo. Mu kiseera obulabe n’okukendererwa kw’ekkanisa lwe kuba ku mutendera ogusinga obunene, ekibiina ekitono eky’abo abayimiridde mu musana banaabanga balirira era bakaabira eby’ekivve ebikolebwa mu nsi. Naye okusingira ddala, banaasabira ennyo ekkanisa kubanga abagirimu bakola mu ngeri y’ensi.

> “The earnest prayers of this faithful few will not be in vain. When the Lord comes forth as an avenger, He will also come as a protector of all those who have preserved the faith in its purity and kept themselves unspotted from the world. It is at this time that God has promised to avenge His own elect which cry day and night unto Him, though He bear long with them.

> Ebisabo eby’amaanyi eby’abatono bano abeesigwa tebijja kuba bwereere. Mukama bwe anaajja ng’ow’ekisasi, era anaajja nga omukuumi w’abo bonna abaakuumye okukkiriza mu bulongoofu bwakwo era ne beekuuma obutayinamibwa n’ensi. Kye kiseera kino Katonda kye yasuubiza okuddizaayo obwenkanya eri abalonde be abamukaabirira emisana n’ekiro, newakubadde ng’abagumiikiriza okumala ebbanga ddene.

> “The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 207–210.

> Ekiragiro kye kino: ‘Muyite wakati mu kibuga, wakati mu Yerusaalemi, era muteeke akabonero ku binkumu by’abasajja abakaawaana era abakaabira olw’ebikolwa eby’omuzizo byonna ebikolebwa wakati mu yo.’ Abo abakaawaana n’abakaaba bano baabadde bamanyisa ebigambo eby’obulamu; baabadde banenya, bawa amagezi, era beegayirira. Abamu abaali banyooma Katonda ne beenenya ne beetoowaza mu mitima gyabwe mu maaso ge. Naye ekitiibwa kya Mukama kyali kivudde ku Isirayiri; newaakubadde bangi baali bakyeyongera mu bulombolombo bw’eddiini, amaanyi ge n’okubeerawo kwe tebyaliwo. Obujulizi, ekitundu 5, 207–210.

The illustration of God’s judgment that Sister White is identifying in the passage is the judgment brought upon the city of Jerusalem, which in the last days is the Seventh-day Adventist church. The judgment is finalized at the Sunday law, for it is there that the seal of God and mark of the beast are impressed. Ezekiel chapter eight identifies four escalating abominations. The first verse emphasizes the vision is to be understood just before probation closes by identifying the fifth day of the sixth month of the sixth year.

Ekifananyi ky’obusango bwa Katonda kye Mukyala White alaga mu kitundu kino ky’ebyawandiikibwa, kye obusango obuleetebwa ku kibuga Yerusaalemi, eky’omu nnaku ez’enkomerero nga kye Kkanisa ya Abadiventisti b’Olunaku olw’Omusanvu. Okusalira omusango kumalirizibwa ku tteeka lya Sande, kubanga eyo we bateekera akabonero ka Katonda era n’akabonero k’ekisolo. Ezeekyeri essuula ey’omunaana eraga ebyenyinyiso ebina ebiyitirira mu bubi. Olunyiriri olusooka lusiimattira nti okubonekerwa kuno kutegeerekebwa nga mu biseera ebiri okumpi n’okuggalwa kw’ekiseera ky’okusaasirwa, kubanga kulaga olunaku olw’okutaano lw’omwezi ogw’omukaaga mu mwaka ogw’omukaaga.

Ezekiel did not need to include that historical point of reference. He could have simply written, “And it came to pass as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me.” The fact that he included the reference to the day before “666,” is a prophetic reference for students of prophecy. The reference for those who have the victory of the number of the beast’s name know “666,” is an element of the Revelation of Jesus Christ, which is unsealed just before probation closes. They know this for they are the people of God, that according to Peter, “in times past were not the people of God.”

Ezeekyeri teyetaaganga kuteekamu ensonga eyo ey’ebyafaayo gy’asinziirako. Yandisobodde okukyawandiika bw’ati, "Era ne kiba nti bwe nnali ntudde mu nnyumba yange, nga bakadde ba Yuda batudde mu maaso gange, omukono wa Mukama Katonda ne gugwa ku nze eyo." Okuba nti yateekamu okujjukira ku lunaku olwakulembera "666," kye kijjukizo kya bunnabbi eri abayizi b’obunnabbi. Abalina obuwanguzi ku nnamba ey’erinnya ly’ekisolo bamanyi nti "666," kimu ku bintu eby’Okubikkulirwa kwa Yesu Kristo, ekigguddwawo nga katono nnyo nga tekinnaggwaawo ekiseera eky’okugezesa. Bamanyi kino kubanga be bantu ba Katonda, nga Peetero bw’agamba, "mu biseera ebyayita baali si bantu ba Katonda."

In 1 Peter chapter two the people who are now the people of God, “have tasted that the Lord is gracious.” They are those who have prophetically “eaten” the word of God, as opposed to those who refused to eat the word of God. All the prophets speak of the last days, and in John chapter six, Jesus gave the message that His disciples must eat His flesh and drink His blood. In that chapter the disciples that refused to eat His flesh and drink His blood, did so in verse sixty-six.

Mu 1 Peetero essuula ery’okubiri, abantu abali kaakano ba Katonda, “baagereddeko ne balaba nti Mukama wa kisa.” Be abo aba “balidde” mu ngeri ey’obunnabbi ekigambo kya Katonda, nga benjawulo ku abo abaagaanye okulya ekigambo kya Katonda. Bannabbi bonna boogera ku nnaku ez’oluvannyuma, era mu Yokaana essuula mukaaga, Yesu yawa obubaka nti abayigirizwa be balina okulya omubiri gwe n’okunywa omusaayi gwe. Mu essuula eryo, abayigirizwa abaagaanye okulya omubiri gwe n’okunywa omusaayi gwe, bakikola mu olunyiriri olw’amakumi mukaaga mu mukaaga.

> From that time many of his disciples went back, and walked no more with him. John 6:66.

> Okuva olwo abayigirizwa be bangi ne baddayo emabega, ne bataddamu kutambula naye. Yokaana 6:66.

The wise who eat the flesh and drink the blood of Christ in the last days, understand that Christ as Palmoni, is the Wonderful Numberer, and they recognize His signature when it is presented. The number “665,” in the opening verse of Ezekiel eight, is there, for any who wish to see, that it is identifying at least two important prophetic points. The first is that the message is to be understood as covering a period of time before the Sunday law. The second is that the number “666” is in one of only two verses in the book of Revelation, that is qualified by identifying that the “wise” would understand in the last days.

Abagezi abalya omubiri era ne banywa omusaayi gwa Kristo mu nnaku ez’enkomerero, bategeera nti Kristo nga Palmoni, ye Omubalirizi Omuwuunyisa, era bamanyira ddala omukono gwe bwe guleetebwa. Ennamba “665,” mu lunyiriri olusooka olw’omutwe ogw’omunaana ogwa Ezekyeri, waliwo, eri buli ayagala okulaba, nga eraga wansi ddala ebintu bibiri ebikulu eby’obunnabbi. Ekisooka kye nti obubaka buno busaanidde okutegeerwa ng’okukwata ku kiseera ekiri nga tekinnaba kubeerawo etteeka lya Sande. Eky’okubiri kye nti ennamba “666” eri mu lumu ku lunyiriri ebbiri bokka mu kitabo ky’Okubikkulirwa, ebyateekebwako okutegeeza nti “abagezi” bajja kulitegeera mu nnaku ez’enkomerero.

> Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:18.

> Wano wali amagezi. Oyo alina okutegeera abale omuwendo gw’ensolo: kubanga guli omuwendo gw’omuntu; era omuwendo gw’ensolo guli bikumi mukaaga mu amakumi nkaaga ne mukaaga. Okubikkulirwa 13:18.

The “wise” who understand the increase of knowledge in the last days, when the Revelation of Jesus Christ is unsealed will know that “666,” is an important prophetic symbol for they will have gotten victory over the number. Ezekiel therefore introduces an escalating rebellion in chapter eight, that is represented by four increasing abominations. The final identifies the foolish as bowing down to the sun, thus marking the judgment of Jerusalem (Adventism), in the last days. That judgment takes place in the fourth generation. The four abominations are the symbols of the four generations of Laodicean Adventism.

Ab’amagezi abategeera okweyongera kw’eby’okumanya mu nnaku ez’oluvannyuma, nga Okubikkulirwa kwa Yesu Kristo kugguddwawo, bajja kumanya nti “666” kye kabonero ak’ekikulu ak’obunnabbi kubanga baba bawangudde ku muwendo ogwo. Noolwekyo Ezeekyeri mu ssuula ey’omunaana ayingizaamu obujeemu obweyongera, obuyimiriziddwa n’ebikolwa ebina eby’ekivume ebiyongera mu bukambwe. Ekisembayo kiraga abasirusiru nga basinza enjuba, era ne kifuula akabonero k’omusango ogw’Yerusaalemi (Adiventisimu) mu nnaku ez’oluvannyuma. Omusango ogwo gubeerawo mu mulembe ogw’okuna. Ebikolwa eby’ekivume ebina bye bubonero bw’emirembe egy’ennya egy’Obwadiventisi obwa Lawodikiya.

The first generation began in 1863, with the rebellion against Moses’ oath of “seven times.” Twenty-five years later, the rebellion of 1888 was manifested. Thirty-one years later the rebellion of 1919 occurred, represented by W. W. Prescott’s book, “The Doctrine of Christ”. Thirty-eight years after that, in 1957, the rebellion represented by the book, “Questions on Doctrine” took place. We will now begin to demonstrate why these four waymarks align with the four abominations of Ezekiel eight.

Omulembe ogwasooka gwatandika mu 1863, nga waaliwo okujeemera eri ekirayiro kya Musa ekya 'emirundi musanvu'. Oluvannyuma lw’emyaka amakumi abiri mu ataano, okujeemera okw’omwaka gwa 1888 kweyoleka. Oluvannyuma lw’emyaka asatu mu emu, okujeemera okw’omwaka gwa 1919 kwabaawo, okukiikirirwa mu kitabo kya W. W. Prescott, 'The Doctrine of Christ'. Oluvannyuma lw’ekiwo, emyaka amakumi asatu mu munaana ne giyitawo, mu 1957, wabaawo okujeemera okukiikirirwa mu kitabo, 'Questions on Doctrine'. Kati tugenda okutandika okulaga lwaki obubonero buno obuna obulaga ekkubo bukkwatagana n’ebizizo ebina eby’Ezekyeri omunaana.

In 1863, Laodicean Adventism introduced a new chart to replace the two charts that were fulfillments of Habakkuk chapter two’s command to, “write the vision and make it plain upon tables.” The 1863 chart dropped the “seven times” from the prophetic illustration, as it had been on the two sacred charts along with the 1260, 1290, and 1335. In Habakkuk the command identified that the tables (in the plural) would be published in a fashion that, “he may run that readeth it.” The 1863 chart was so far off the mark, that it required a handout of explanation to go with it. It was not possible to look at the 1863 chart and “run” without an extra handout.

Mu mwaka gwa 1863, Adiventisimu ey’Lawodikiya yaleeta ekifaananyi ekipya okudda mu kifo ky’ebifaananyi ebiri ebyali bituukiriza ekiragiro eky’omu Habakkuku essuula ey’okubiri ekigamba nti, "wandiika okwolesebwa era okukifuula ekirabika bulungi ku bipande." Ekifaananyi kya 1863 kyaggyamu "emirundi musanvu" mu kifaananyi ky’obunnabbi, nga bwe byali ku bifaananyi ebiri ebitukuvu wamu ne 1260, 1290, ne 1335. Mu Habakkuku ekiragiro kyategeeza nti ebipande (mu bungi) bijja kuwandiikibwa ne bisasanyizibwa mu ngeri nti, "oyo abikisoma adduke." Ekifaananyi kya 1863 kyava nnyo ku mulamwa okutuusa ne kyetaagisa ekipapula ky’ennyonnyola okukigattako. Teyasoboka kutunula ku kifaananyi kya 1863 ne "okudduka" nga tewali kipapula ky’ennyonnyola ekyongerako.

> And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.

> Awo Mukama n’anziramu, n’aŋŋamba nti, Wandiika okwolesebwa, era oteeke ku bipande nga kirabika bulungi, alyoke adduke oyo asoma. Habakkuku 2:2.

The 1863, chart was a counterfeit designed to cover up the true, just as William Miller saw in his dream. The two sacred charts were the symbol of the covenant that Christ made with the people who had just taken the position as the true Protestant horn of the earth beast. Those two charts represented a symbol of the covenant relationship between the Millerites and Christ, who suddenly came to His temple in 1844, and when He came, He came as the Messenger of the Covenant. Ancient Israel illustrates modern Israel, and when Christ took ancient Israel out of the bondage of Egypt, He typified the time when He was to take modern Israel out of the bondage of twelve hundred and sixty years of papal rule. Sister White repeatedly upholds these two histories as parallel histories.

Echati eya 1863 yali ya ffeeki eyatondebwa okubikka echati ey’amazima, nga bwe William Miller yalaba mu kirooto kye. Echati entukuvu ebbiri zaali akabonero k’omukago Kristo gwe yakola n’abantu abaali bamaze okutwala ekifo ng’ompondo ogw’obupulotesitanti ogw’amazima ku nsolo eva mu nsi. Echati ezo ebbiri zaalabirizanga akabonero k’enkolagana ey’omukago wakati w’Abamillerite ne Kristo; era Kristo eyajja mangu mu Yeekaalu ye mu 1844, bwe yajja n’ajja ng’Omubaka w’Omukago. Isirayiri ey’edda eraga Isirayiri ey’emulembe guno, era bwe Kristo yaggya Isirayiri ey’edda mu buddu bwa Misiri, ekyo kyafuuka eky’okulabirako ekiraga ekiseera lwe yandiggya Isirayiri ey’emulembe guno mu buddu bw’emyaka 1260 egy’obufuzi bwa Papa. Mwannyina White emirundi mingi awagira ebyafaayo bino bibiri ng’ebyaafaayo eby’okuliranagana.

> “Upon us is shining the accumulated light of past ages. The record of Israel’s forgetfulness has been preserved for our enlightenment. In this age God has set His hand to gather unto Himself a people from every nation, kindred, and tongue. In the advent movement He has wrought for His heritage, even as He wrought for the Israelites in leading them from Egypt. In the great disappointment of 1844 the faith of His people was tested as was that of the Hebrews at the Red Sea.” Testimonies, volume 8, 115, 116.

> Omusana ogw’emyaka egyayita ogw’okuŋaaniddwa gwaka ku ffe. Ebyawandiikiddwa eby’okwerabira kwa Isirayiri byakuumiddwa ku lwa okutulambululira. Mu mulembe guno Katonda atadde omukono gwe okweŋŋaanyiza eri ye abantu okuva mu buli ggwanga, ekika, n’ennimi zonna. Mu nkungaana ey’Okudda kwa Kristo akoledde ku lwa obusika bwe, nga bwe yakolera Abaisirayiri ng’abakulembera okuva e Misiri. Mu kuddirwamu essuubi okukulu kwa 1844 okukkiriza kw’abantu be kwagezesebwa nga bwe kwagezesebwa kw’Abebbulayimu ku Nnyanja Emyufu. Obujulizi, Voliyumu 8, 115, 116.

When the Lord entered into covenant with ancient Israel, He gave two tables to represent the covenant relationship. When the Lord entered into covenant with modern Israel, He gave two tables to represent the covenant relationship. The two tables of the Ten Commandments typify Habakkuk’s two tables. He gave them the two tables shortly after the Red Sea crossing, which Sister White aligns with the great disappointment of 1844. Shortly after 1844, in terms of prophetic history, the Lord produced the second table. Ancient Israel was made the depositaries of God’s law, and modern Israel was made the depositaries of not only God’s law, but also those great prophetic truths.

Bwe Mukama yayingira mu ndagaano ne Isiraeri ey’edda, yabawa amapande abiri okuyimirira enkolagana y’endagaano. Bwe Mukama yayingira mu ndagaano ne Isiraeri ya leero, naye yabawa amapande abiri okuyimirira enkolagana y’endagaano. Amapande abiri g’Ebiragiro Ekkumi gali ekifaananyi ky’amapande abiri ga Habakkuku. Yabawa amapande abiri obutono nga bamaze okusomoka Ennyanja Emyufu, ekyo Sister White kye agattanya n’okudaama okunene okwa 1844. Obutono oluvannyuma lwa 1844, mu byafaayo eby’obunnabbi, Mukama n’aleeta ekyapande eky’okubiri. Isiraeri ey’edda yafuulibwa abakuumi b’amateeka ga Katonda, ate Isiraeri ya leero yafuulibwa abakuumi si b’amateeka ga Katonda bokka, wabula n’eby’amazima eby’obunnabbi ebikulu ebyo.

> “God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world.” Testimonies, volume 5, 455.

> "Katonda ayise Ekkanisa ye mu kiseera kino, nga bwe yayita Isirayiri wa kale, okuyimirira ng'ekitangaala mu nsi. Nga akozesa omusalosalo omukulu ogw'amazima—obubaka bw'omulayika ow'olubereberye, ow'okubiri, n'ow'okusatu—abayawudde okuva mu makanisa n'ensi, okubaleeta okubeera kumpi naye mu butukuvu. Abafuude abakuumi b'amateeka ge era abakwasizza amazima amanene ag'obunnabbi ag'omu kiseera kino. Nga bwe byali ebigambo ebitukuvu ebyakwasibwa Isirayiri wa kale, ebino bye obukwasa obutukuvu obuteekwa okutuusibwa eri ensi." Obujulirwa, Voliyumu 5, 455.

The first two Commandments identify God’s hatred for idolatry, and in those first two Commandments He identifies that judgment is carried out unto the third and fourth generations, for He identifies that He is a jealous God.

Ebiragiro ebibiri ebyasooka biraga okukyawa kwa Katonda eri okusinza ebifaananyi, era mu biragiro ebyo ebibiri ebyasooka ategeeza nti ekibonerezo kituusibwa okutuuka ku sika ey’asatu n’ey’enna, kubanga ategeeza nti ye Katonda ow’obuggya.

> “The law was not spoken at this time exclusively for the benefit of the Hebrews. God honored them by making them the guardians and keepers of His law, but it was to be held as a sacred trust for the whole world. The precepts of the Decalogue are adapted to all mankind, and they were given for the instruction and government of all. Ten precepts, brief, comprehensive, and authoritative, cover the duty of man to God and to his fellow man; and all based upon the great fundamental principle of love. ‘Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself.’ Luke 10:27. See also Deuteronomy 6:4, 5; Leviticus 19:18. In the Ten Commandments these principles are carried out in detail, and made applicable to the condition and circumstances of man.

> Amateeka teyayogerwa mu kiseera kino olw’obuganyulo bw’Abebbulaniya bokka. Katonda yabassaamu ekitiibwa ng’abafuula abakuumi b’amateeka ge, naye gaateekwa okutwalibwa ng’obugabirizi obutukuvu olw’ensi yonna. Ebiragiro by’Eteeka Ekkumi bisaanira abantu bonna, era byawa abantu bonna okubatendeka n’okubalamulira. Ebiragiro kkumi, ebifunze, ebikwatiridde byonna, era ebirina obuyinza, bikwata ku buvunaanyizibwa bw’omuntu eri Katonda n’eri munne; era byonna bisinziira ku nteeko ennene ey’okwagala. ‘Ojjagala Mukama Katonda wo n’omutima gwo gwonna, n’omwoyo gwo gwonna, n’amaanyi go gonna, n’amagezi go gonna; era oyagala muliraanwa wo nga bwe weeyagala wekka.’ Lukka 10:27. Laba era Ekyamateeka Okuddamu 6:4, 5; Eby’Abaleevi 19:18. Mu Ebiragiro Ekkumi, emisingi gino girambikiddwa mu bujjuvu, era gikolezebwa ku mbeera n’ensonga ez’omuntu.

> “‘Thou shalt have no other gods before Me.’

> 'Tolina bakatonda balala mu maaso gange.'

> “Jehovah, the eternal, self-existent, uncreated One, Himself the Source and Sustainer of all, is alone entitled to supreme reverence and worship. Man is forbidden to give to any other object the first place in his affections or his service. Whatever we cherish that tends to lessen our love for God or to interfere with the service due Him, of that do we make a god.

> Yakuwa, ow’emirembe gyonna, abeerawo ye yennyini, ataliko eyamukola, ye yennyini Ensibuko era yeesigamya ebintu byonna, ye yekka asaanira ekitiibwa ekisinga n’okusinza. Omuntu agaaniddwa okuwa ekintu kyonna ekifo ekisooka mu kwagala kwe oba mu buweereza bwe. Kyonna kye tukiisa nnyo mu mitima gyaffe ekireetera okwagala kwaffe eri Katonda okukendeera oba okutaataaganya obuweereza bw’atusaanira tumuwe, ekyo tukifuula katonda.

> “‘Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself to them, nor serve them.’

> Tokwekoleranga ekifaananyi kyonna ekibajjibwa, newaakubadde obulinga bwa kintu kyonna ekiri mu ggulu waggulu, newaakubadde ekiri ku nsi wansi, newaakubadde ekiri mu mazzi wansi w’ensi: tobivuunamira, so tobiweereza.

> “The second commandment forbids the worship of the true God by images or similitudes. Many heathen nations claimed that their images were mere figures or symbols by which the Deity was worshiped, but God has declared such worship to be sin. The attempt to represent the Eternal One by material objects would lower man’s conception of God. The mind, turned away from the infinite perfection of Jehovah, would be attracted to the creature rather than to the Creator. And as his conceptions of God were lowered, so would man become degraded.

> Ekiragiro eky’okubiri kiziyiza okusinza Katonda omutuufu okuyitira mu bifaananyi oba mu bintu ebifaananako. Amawanga mangi agataamanya Katonda gaagamba nti ebifaananyi byagyo byali bifaananyi byokka oba bubonero mwe bayitira okusinza Katonda, naye Katonda yalangiridde nti okusinza okutyo kwe kibi. Okugerageza okumulaga Owo’obutaggwaawo okuyitira mu bintu ebirabika kunafuya endowooza ya muntu ku Katonda. Ebirowoozo, nga bivudde ku butuukirivu obutaggwaawo bwa Yehova, byandikyukira eri ekitonde okusinga eri Omutonzi. Era nga bwe kinafuyanga endowooza ye ku Katonda, bwe kityo omuntu yanditonnye mu bwonoonefu.

> “‘I the Lord thy God am a jealous God.’ The close and sacred relation of God to His people is represented under the figure of marriage. Idolatry being spiritual adultery, the displeasure of God against it is fitly called jealousy.” Patriarchs and Prophets, 305, 306.

> ‘Nze Mukama Katonda wo, ndi Katonda ow’obuggya.’ Enkolagana ya kumpi era ettukuvu ey’awakati wa Katonda n’abantu be ekiragibwa mu kifaananyi ky’obufumbo. Kubanga okusinza ebifaananyi nga bwe kuli obwenzi bw’omwoyo, obusungu bwa Katonda eri ekyo kituukiridde okuyitibwa obuggya. Patriarchs and Prophets, 305, 306.

God’s jealousy is especially manifested against idolatry, and it is not a coincidence that the first abomination in Ezekiel chapter eight is “an image of jealousy.”

Obuggya bwa Katonda businga okulabikira ku lw’okusinza ebifaananyi, era si kyabagwawo nti ekivume ekyasooka mu Ezekyeri essuula ey’omunaana kye ‘ekifaananyi eky’obuggya.’

> And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. Ezekiel 8:1–5.

> Awo kyayitawo mu mwaka ogw’omukaaga, mu mwezi ogw’omukaaga, ku lunaku olw’okutaano olw’omwezi, nga ntudde mu nnyumba yange, n’abakadde ba Yuda nga batuula mu maaso gange, omukono gwa Mukama Katonda ne gugwa awo ku nze. Ne ntunula, laba, waliwo ekifaananyi ng’okuboneka kw’omuliro: okuva ku kiwato kye wansi, muliro; era okuva ku kiwato kye waggulu, ng’okuboneka kw’okumyukka, ng’enjula y’ekikomo ekyaka. Era yeeyanjula ng’ateekaayo ekifaananyi ky’omukono, n’ankwata ku kisibo ky’ennviiri z’omutwe gwange; omwoyo n’annyimusa wakati w’ensi n’eggulu, n’antungayo mu kwolesebwa kwa Katonda e Yerusaalemi, ku mulyango gw’oluggi lw’oluggya olw’omunda olurabira obukiikakkono; awali entebe y’ekifaananyi ky’obuggya ekiwuusa obuggya. Era, laba, ekitiibwa kya Katonda wa Isirayiri kyali awo, ng’okwolesebwa kwe nnalaba mu ttale. Awo n’aŋŋamba nti, Mwana w’omuntu, yimusa kaakano amaaso go eri obukiikakkono. Ne nnyimusa amaaso gange eri obukiikakkono, era laba, eri obukiikakkono ku luggi lw’ekyoto ekifaananyi kino ky’obuggya mu mulyango. Ezekyeri 8:1-5.

The image of jealousy is the first of four escalating abominations that Ezekiel is shown. The image of jealousy represents the beginning of the first of four generations of escalating rebellion in Adventism. The first generation began in 1863.

Ekifaananyi eky’obuggya kye kisooka ku bizizo ennya ebyeyongera bye yalabisibwa Ezekyeri. Ekifaananyi eky’obuggya kiyimirira okutandika kw’omulembe ogusooka ku emirembe ennya egy’obujeemu obweyongera mu ddiini y’Abadiventisiti. Omulembe ogusooka gwatandika mu mwaka gwa 1863.

We will continue this study in the next article.

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

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

> “Buli omu ku bannabbi ab’edda yayogera si nnyo olw’ebiro byabwe bo bennyini, wabula olw’ebiro byaffe, n’olwekyo obunnabbi bwabwe bukyakola eri ffe. ‘Kaakano ebintu ebyo byonna byabatuukako okuba ebyokulabirako: era byawandiikibwa olw’okutubuulirira ffe, abatuuseeko enkomerero y’emirembe.’ 1 Abakkolinso 10:11. ‘Si bo bennyini, naye ffe be baaweerezebwanga ebyo, ebigambibwa gye muli kaakano abo abababuulidde enjiri nga bayita mu Mwoyo Omutukuvu eyava mu ggulu; ebyo bintu bamalayika bye beegomba okutunulamu.’ 1 Peetero 1:12....”

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> Bayibuli yakuŋŋaanyizza era n’egatta wamu obugagga bwayo olw’abantu b’emulembe guno ogw’enkomerero. Ebintu byonna ebikulu n’ebikolwa eby’ekitiibwa eby’ebyafaayo by’Endagaano Enkadde bibadde era biri okuddamu mu kkanisa mu nnaku zino ez’enkomerero. Selected Messages, book 3, 338, 339.

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