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# The Revelation of Jesus Christ - Number Seventeen

Okubikkulirwa kwa Yesu Kristo - Ennamba kkumi na musanvu

Awakening the Dry Bones: A Call to Purity and Faith in the Tarrying Time

Okuzuukusa amagumba amakalu: Okukubiriza eri obutukuvu n'okukkiriza mu bbanga ery'okulindirira

Author

Jeff Pippenger

Published

November 17, 2023

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The dry bones that are laying dead in the street, who hear the “voice” of the one who is crying in the wilderness, do so because the Comforter has come, in fulfillment of Jesus’ promise to send him. In the first disappointment of the Millerites, the Millerites came to understand that they were in the tarrying time of the virgin’s parable.

Emifupa emikalidde egiri mu luguudo nga gifu giwulira "eddoboozi" ly’oyo ayogerera mu ddungu olw’ensonga nti Omubeezi ajjidde, ng’atuukiriza okusuubiza kwa Yesu okumutuma. Mu kuggwaamu essuubi okwasooka kw’Abamillerite, Abamillerite baatuuka okutegeera nti baali mu kiseera eky’okulindirira eky’olugero lw’abawala abawereere.

> “The disappointed ones saw from the Bible that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect him in 1844.” Spiritual Gifts, volume 1, 153.

> Abo abaaswazibwa baalaba okuva mu Bayibuli nti baali mu kiseera eky’okulwawo, era nti baalina okulindirira mu bugumiikiriza okutuukirizibwa kw’ekyolesebwa. Obukakafu bwe bumu obwabaleetera okulindirira Mukama waabwe mu 1843, bwe bwennyini obwabaleetera okumusuubira mu 1844. Ebirabo eby’Omwoyo, omutundu 1, 153.

Those who have been typified by the Millerites repeat the experience of the first disappointment, and when they do, they must understand that they too, are in the tarrying time of the virgin’s parable. It is only the influence of the Comforter that allows them to see this truth. That recognition, brought about by the Comforter, is represented by the first prophecy that Ezekiel was instructed to proclaim to the valley of dry, dead bones.

Abo abakiikirirwa Abamillerite baddamu okuyitamu okusuulibwaamu essuubi okw’olubereberye, era bwe kibatuukira, balina okutegeera nti nabo bali mu kiseera ky’okulindirira ekyogerwako mu lugero lw’abawala. Obulagirizi bwa Omubeezi bwokka bwe bubakkiriza okulaba amazima gano. Okutegeera okwo, okuvudde ku Omubeezi, kuyimiririrwa mu bubaka bw’obunnabbi obwasooka Ezekyeri lwe yalagirirwa okubuulira eri ekiwonvu eky’amagumba amakalu g’abafu.

> Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Ezekiel 37:4–8.

> N’aŋŋamba nate, yogera obunnabbi ku magumba gano, obagambe nti, Mmwe magumba amakalu, muwulire ekigambo kya Mukama. Bw’atyo bw’ayogera Mukama Katonda eri amagumba gano; Laba, ndireeta omukka guyingire mu mmwe, ne mulamu: era ndissa ku mmwe emisuwa, ne ndireeta ennyama erimeerako ku mmwe, ne mbabikka n’olususu, ne mbateekamu omukka, ne mulamu; era munaamanya nti nze Mukama. Bwe ntyo ne njogera obunnabbi nga bwe nnalagirwa: era nga njogera obunnabbi, ne wabaawo eddoboozi, era, laba, okunyeganyega, ne amagumba ne gakuŋŋaana wamu, egumba ne ligattika ku g’eryalyo. Era bwe nnalaba, laba, emisuwa n’ennyama ne bimeera ku bo, n’olususu ne lubabikka waggulu: naye tewaalimu mukka mu bo. Ezekyeri 37:4-8.

The “noise” represents the Holy Spirit. At that point the virgins need to recognize that they are in the tarrying time. The biblical instructions of what the disappointed must do when they recognize they are in the tarrying time is abundant. Jeremiah teaches they must never return to the “assembly of mockers,” which in the message to Philadelphia, is the synagogue of Satan. They must also separate the precious from the vile. The precious contrasted with the vile has a dual meaning.

“Eddoboozi” liyimirira Omwoyo Omutukuvu. Mu kiseera ekyo abawere balina okutegeera nti bali mu kiseera ky’okulindirira. Ebiragiro eby’omu Bayibuli ebikwata ku kye balina okukola abo ab’asaliddwamu essuubi bwe bategeera nti bali mu kiseera ky’okulindirira, bingi nnyo. Yeremiya ayigiriza nti tebalina kuddayo nate mu “ekkuŋaaniro ky’abaasekerera,” ekyo mu bubaka eri Firadelfiya kye kiyitibwa “ekkuŋaaniro lya Ssetaani.” Bateekwa era okuwawula eky’omuwendo okuva ku kivve. Eky’omuwendo bwe kigereranyizibwa n’ekivve, kirina amakulu abiri.

I learned for myself this prophetic distinction years ago, when I made an application of William Miller’s dream. I correctly defined the jewels as truths of God’s word, and the spurious jewels as corrupted doctrines. Thereafter, it was pointed out to me that James White had also made an application of William Miller’s dream, and in his application, he identified the jewels as God’s faithful people, and the spurious jewels as the false professors of truth. When I investigated what James White had taught about the dream, I realized we were both correct. The jewels can represent God’s faithful, and the counterfeit jewels, the unfaithful, but the jewels can also represent the truths of God’s word and the counterfeit jewels can be false doctrines. James White applied Miller’s dream to the history that James White was then living in, but I had approached the dream as the history of the last days. Together the two applications identify that men become what they believe, and should they choose to hold to erroneous doctrines, they will be swept out the window by the dirt brush man, along with the doctrines they have become associated with. We are what we eat.

Neyigira nze ku lwange enjawulo eno ey’obunnabbi emyaka egyayita, lwe nateeka mu nkola ekirooto kya William Miller. Nnategeka bulungi amayinja ag’omuwendo ng’amazima g’Ekigambo kya Katonda, n’amayinja ag’akyobufere ng’enjigiriza eyononese. Oluvannyuma ne ntegeezebwa nti James White naye yateeka mu nkola ekirooto kya William Miller, era mu kukozesa kwe, yategeka amayinja ag’omuwendo ng’abantu ba Katonda abeesigwa, n’amayinja ag’akyobufere ng’abayeeyiiya amazima. Bwe nnasunsula kye James White yayigiriza ku kirooto ekyo, ne mmanya nti ffe bombi twali tukka ku mazima. Amayinja ag’omuwendo gayinza okuwakirira abeesigwa ba Katonda, ate amayinja ag’akyobufere abatali beesigwa; naye era amayinja ag’omuwendo gayinza okuwakirira amazima g’Ekigambo kya Katonda, ate amayinja ag’akyobufere gayinza okuba enjigiriza ez’obulimba. James White yateekako ekirooto kya Miller ng’akisinza ku byafaayo mwe yali abeera mu biro ebyo, naye nze nnakitunuulira nga byafaayo by’ennaku ez’enkomerero. Wamu, enkola zombi ziraga nti abantu bafuuka kye bakkiriza; era bwe balonda okunywerera ku njigiriza ez’ensobi, balisangulibwa omusajja asangula enfuufu ne baviiriddwa mu ddirisa, wamu n’enjigiriza ze baakwataganako. Tuli kye tulya.

When the disappointed find they are in the tarrying time, according to Jeremiah they are to separate the precious from the vile.

Abalemeddwa essuubi bwe balaba nti bali mu kiseera eky’okulindirira, nga Yeremiya bw’agamba, balina okuwawula eby’omuwendo okuva mu ebitaliimu muwendo.

> “How is it that men who are at war with the government of God come into possession of the wisdom which they sometimes display? Satan himself was educated in the heavenly courts, and he has a knowledge of good as well as of evil. He mingles the precious with the vile, and this is what gives him power to deceive. But because Satan has robed himself in garments of heavenly brightness, shall we receive him as an angel of light? The tempter has his agents, educated according to his methods, inspired by his spirit, and adapted to his work. Shall we co-operate with them? Shall we receive the works of his agents as essential to the acquirement of an education?” Ministry of Healing, 440.

> Kisoboka kitya nti abantu abalwana n'obufuzi bwa Katonda bafuna amagezi ge b’abalaga ebiseera ebimu? Setaani yennyini yayigirizibwa mu mbuga z’eggulu, era amanyi obulungi n’obubi. Agatta eby’omuwendo n’ebitaliimu muwendo, era kino kye kimuwa amaanyi okulimba abantu. Naye olw’okuba Setaani yeeyambadde ebyambalo eby’ekitangaala eky’eggulu, tunaamukkiriza ng’amalayika w’ekitangaala? Omukemeezi alina abaweereza be, abayigiriziddwa okusinziira ku nkola ze, abakubirizibwa omwoyo gwe, era abatereezebwa okutukirira omulimu gwe. Tukolere wamu nabo? Tukkirize emirimu gy’abaweereza be ng’egyetaagisa nnyo mu kufuna enjigiriza?

The precious and vile represents truth and error. It also represents two classes of men.

Eky'omuwendo n'ekitali kya mugaso bifaananyiriza amazima n'ensobi. Era bifaananyiriza ebika bibiri by'abasajja.

> “‘Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are His. And, Let everyone that nameth the name of Christ depart from iniquity. But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honor, and some to dishonor.’ The ‘great house’ represents the Church. In the Church will be found the vile as well as the precious. The net cast into the sea gathers both good and bad.” Review and Herald, February 5, 1901.

> ‘Naye omusingi gwa Katonda guyimiridde nga gunywevu, nga guliko akabonero kano: Mukama amanyi ab’abe. Era, buli ayogerawo erinnya lya Kristo ave ku bumenyi bw’amateeka. Naye mu nnyumba ennene mulimu si bibya bya zaabu ne bya ffeeza byokka, wabula n’eby’emiti n’eby’ettaka; ebimu eby’ekitiibwa, n’ebirala eby’obutitiibwa.’ ‘Ennyumba ennene’ eraga Ekkanisa. Mu Ekkanisa walisangibwamu eby’obutaliimu muwendo wamu n’eby’omuwendo. Omutimba ogusuulirwa mu nnyanja gukung’aanya ebirungi n’ebibi. Review and Herald, 5 Febwali 1901.

Jeremiah was instructed that if he would return, he needed to separate from the foolish virgins, and he must also separate from the erroneous teachings of the foolish virgins. The one hundred and forty-four thousand are those who come into perfect unity. Jeremiah is representing the work that those called to be sealed by Ezekiel’s second message of the four winds must accomplish, if they are to be God’s “mouth,” when the vision speaks. The vision spoke in Millerite history when the judgment arrived, and it speaks in the history of the one hundred and forty-four thousand when the earth beast speaks, and the judgment of the third woe arrives. Then those who have accomplished the work identified by Jeremiah are lifted up as God’s watchmen.

Yeremiya yalagirwa nti bw’anaakomawo, alina okweyawula okuva eri abawala ab’ebugole ab’obusirusiru, era alina n’okweyawula okuva mu buyigiriza obutali butuufu bw’abawala ab’ebugole ab’obusirusiru. Abantu emitwalo kkumi n’ena n’enkumi nnya be abo abayingira mu obumu obutuukirivu. Yeremiya akiikirira omulimu gwe balina okutuukiriza abo abayitiddwa okuteekebwako akabonero olw’obubaka obw’okubiri bwa Ezekyeri obw’empewo ennya, singa bagenda okubeera ‘akamwa’ ka Katonda, ekyolesebwa bwe kyogera. Ekyolesebwa kyayogera mu byafaayo bya baMillerite nga okusala omusango kwatuuka, era kiyogera mu byafaayo by’abo 144,000 nga ensolo eva mu nsi eyogera, era omusango gw’ekitalo eky’okusatu gutuuka. Awo abo abatuukirizza omulimu Yeremiya gwe yalaga bateekebwa waggulu nga balinzi ba Katonda.

When the Lord sends the Comforter to awaken the disappointed from their death, He identifies a work of purification they must accomplish if they are to be His spokesmen in the Sunday law crisis. Isaiah agrees with Jeremiah’s counsel.

Bwe Omukama atuma Omubeezi okuzuukusa abasuzeemu essuubi okuva mu kufa kwabwe, alambulula omulimu ogw'okutukuza gwe bateekwa okutuukiriza singa bagenda okuba ababaka be mu kizibu ky'amateeka ga Ssande. Isaaya akkiriziganya n'amagezi ga Yeremiya.

> How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the Lord shall bring again Zion. Break forth into joy, sing together, ye waste places of Jerusalem: for the Lord hath comforted his people, he hath redeemed Jerusalem. Isaiah 52:7–9.

> Nga bitone ennyo ku nsozi ebigere by’oyo aleeta amawulire amalungi, alangirira emirembe; aleeta amawulire amalungi ag’ebirungi, alangirira obulokozi; agamba Sayuuni nti, “Katonda wo afuga!” Abakuumi bo banaayimusa eddoboozi; mu ddoboozi limu banaayimba wamu: kubanga banaalabagana amaaso ku maaso, Mukama bw’anaazawo Sayuuni. Mwekalakale mu ssanyu, muyimbe wamu, mmwe ebifo ebyazikirira eby’e Yerusaalemi: kubanga Mukama agumizza abantu be, anunudde Yerusaalemi. Isaaya 52:7-9.

Those that “bringeth good tidings” and who “publish peace and salvation” lift up “their voices together,” for they “shall see eye to eye.”

Abo abaleeta "amawulire amalungi" era abatangaza "emirembe n’obulokozi" bayimusa "eddoboozi lyabwe wamu," kubanga "banaalaba amaaso ku maaso."

> “A few others were shown me as joining their influence with those I have mentioned, and together they do what they can to draw off from the body and cause confusion; and their influence brings the truth of God into disrepute. Jesus and holy angels are bringing up and uniting God’s people into one faith, that they may all have one mind and one judgment. And while they are being brought into the unity of the faith, to see eye to eye upon the solemn, important truths for this time, Satan is at work to oppose their advancement. Jesus is at work through His instruments to gather and unite. Satan works through his instruments to scatter and divide. ‘For, lo, I will command, and I will sift the house of Israel among all nations, like as corn is sifted in a sieve, yet shall not the least grain fall upon the earth.’

> Nnalagiddwa abalala abatono nga begatta n’abo bennyogeddeko ne bassa awamu amaanyi gaabwe, era awamu bakola byebasobola okuggya abantu mu kibiina ne baleeta akavuyo; era obuyinza bwabwe buleeta amazima ga Katonda mu kunyoomebwa. Yesu n’abamalayika abatukuvu bakola okubakuza n’okubagatta abantu ba Katonda mu kukkiriza kumu, balyoke bonna babe n’omutima gumu n’okusalawo kumu. Era nga baleetebwa mu bumwe bw’okukkiriza, okulaba wamu ku mazima ag’ekitalo era ag’amaanyi ag’ekiseera kino, Sitaani naye akola okuziyiza entambula yaabwe. Yesu akola ng’ayita mu bikozesebwa bye okusonkanya n’okugatta. Sitaani akola ng’ayita mu bikozesebwa bye okusaasaanya n’okwawula. Laba, ndiragira, era ndinsengejja ennyumba ya Isirayiri mu mawanga gonna, ng’engaano bwe basengejja mu kasengejja, naye tewalijja kugwa ku nsi n’ensigo ntono ennyo.

> “God is now testing and proving His people. Character is being developed. Angels are weighing moral worth, and keeping a faithful record of all the acts of the children of men. Among God’s professed people are corrupt hearts; but they will be tested and proved. That God who reads the hearts of everyone, will bring to light hidden things of darkness where they are often least suspected, that stumbling blocks which have hindered the progress of truth may be removed, and God have a clean and holy people to declare His statutes and judgments.

> Kaakano Katonda agezesa era akakasa abantu be. Empisa ziri mu kukulaakulanywa. Bamalayika bapima omuwendo gw'empisa, era bawandiika mu bwesigwa ebikolwa byonna by'abaana b'abantu. Mu bantu abeyita aba Katonda mulimu emitima egyononese; naye bagenda kuyezebwa era bakakasibwe. Oyo Katonda asoma emitima gya buli omu, alibiza ku musana ebintu ebyakwekebwa mu kizikiza we bibeera nga tebiteeberezebwa nnyo, okusobola okuggibawo ebiziyiza ebyaziyizza okweyongera kw'amazima, era Katonda abe n'abantu abayonjo era abeetukuvu okulangirira ebiragiro bye n'emisango gye.

> “The Captain of our salvation leads His people on step by step, purifying and fitting them for translation, and leaving in the rear those who are disposed to draw off from the body, who are not willing to be led, and are satisfied with their own righteousness. ‘If therefore the light that is in thee be darkness, how great is that darkness!’ No greater delusion can deceive the human mind than that which leads men to indulge a self-confident spirit, to believe that they are right and in the light, when they are drawing away from God’s people, and their cherished light is darkness.” Testimonies, volume 1, 332, 333.

> Omuduumizi w’obulokozi bwaffe atwala abantu be mu maaso akatonnye tonnye, ng’abalongoosa era n’abategekera okutwalibwa mu ggulu, era n’aleka emabega abo abeesalirawo okweggya ku mubiri, abatayagala kukulemberwa, era abasanyukira obutuukirivu bwabwe bwokka. ‘Bwe kiba nti omusana oguli mu ggwe gwe kizikiza, nga kikulu kitya ekizikiza ekyo!’ Tewali bulimba bunene busobola okulimba endowooza y’omuntu okusinga obwo obutwala abantu mu mwoyo ogw’okweesiga bennyini, okukkiriza nti be batufu era bali mu musana, nga bwe beeggyamu okuva mu bantu ba Katonda, ate omusana gwe basingako omuwendo gwe kizikiza. Testimonies, volume 1, 332, 333.

The phrase “bringeth good tidings” is repeated twice in the passage of Isaiah to identify the history of the Midnight Cry, as does the verses that lead to Isaiah’s description of the unity that is accomplished when the precious is separated from the vile.

Ekigambo "aleeta amawulire amalungi" kiddibwamu emirundi ebiri mu kyawandiikibwa kya Isaaya okulambulula ebyafaayo by’okukaaba okw’omu ttumbi ly’ekiro, era bwe kityo ne ennyiriri ezitwalira ku kunnyonnyola kwa Isaaya kw’obumu okutuukibwa nga bawuddewo eky’omuwendo okuva ku kivve, nazo ziddibwamu emirundi ebiri.

> Awake, awake; put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city: for henceforth there shall no more come into thee the uncircumcised and the unclean. Shake thyself from the dust; arise, and sit down, O Jerusalem: loose thyself from the bands of thy neck, O captive daughter of Zion. Isaiah 52:1, 2.

> Zuukamu, zuukamu; weeyambale amaanyi go, ggwe Sayuuni; weeyambaze ebyambalo byo ebirungi, ggwe Yerusaalemi, ekibuga ekitukuvu: kubanga okuva kaakano atali mukomole n’atali mulongoofu teenaakyingira mu ggwe. Kweekulunguta okuva mu ffufu; golokoka, otuule, ggwe Yerusaalemi: yeeyimbule eminyolo egy’omu bulago bwo, ggwe muwala wa Sayuuni omusibe. Isaaya 52:1, 2.

Jeremiah represents those in the first disappointment, that recognize they are in the tarrying time. Isaiah commands those same persons to “awake, awake.” They awake and ultimately arrive to a point where there will no longer be any uncircumcised and unclean in God’s church, for they will have accomplished the work of separating the precious and the vile. “The Lord would have his church purified, before his judgments shall fall more signally upon the world.”

Yeremiya akiikirira abo abali mu kusubwaamu essuubi okw’olubereberye, abategeera nti bali mu bbanga ery’okulindirira. Isaaya alagira abo bennyini nti, “Muzuukuke, muzuukuke.” Bazuukuka era mu nkomerero ne batuuka ku mutendera we tewakyaliba batakomolebwa wadde abatali balongoofu mu kkanisa ya Katonda, kubanga banaabanga baamaze omulimu ogw’okuyawula eby’omuwendo n’ebitali bya muwendo. “Mukama ayagala ekkanisa ye etukuzibwe, nga tebunnagwa ku nsi ebibonerezo bye mu ngeri eyeyoleka nnyo.”

> “We are rapidly nearing the close of this earth’s history. The end is very near, much nearer than many suppose, and I feel burdened to urge upon our people the necessity of seeking the Lord earnestly. Many are asleep, and what can be said to arouse them from their carnal slumber? The Lord would have his church purified, before his judgments shall fall more signally upon the world.

> Tuli mangu nnyo okusemberera enkomerero y’ebyafaayo by’ensi eno. Enkomerero eri kumpi nnyo, era eri kumpi okusinga bwe bangi balowooza, era mpulira omugugu okubanja eri abantu baffe obwetaavu obw’okunoonya Mukama n’obunyiikivu. Bangi beebase, era kiki ekisobola okwogerwa okubazukuza mu tulo twabwe tw’eby’omubiri? Omukama ayagala ekkanisa ye etukuzibwe, nga ebibonerezo bye tebunnagwa ku nsi mu ngeri eyeyolekera ddala okusinga.

> “‘Who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: and he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness.’

> Ani ayinza okweyimiriza ku lunaku lw’okujja kwe? Era ani aliyimirira bw’alirabika? Kubanga ali ng’omuliro gw’omusaanirizi, era ng’ensabuni y’abanaaza engoye; era alituula ng’omusaanirizi era ng’omutukuzi wa ffeeza; era alitukuza batabani ba Leevi, n’abatukuze ng’azzaabu ne ffeeza bwe bitukuzibwa, balyoke bawaayo eri Mukama ekiweebwayo mu butuukirivu.

> “Christ will remove every pretentious cloak. No mingling of the true with the spurious can deceive him. ‘He is like a refiner’s fire,’ separating the precious from the vile, the dross from the gold.

> Kristo aliggyaawo olugoye lwonna olw’okwefuula. Tewali kutabula amazima n’obuwemu kisobola kumulimba. ‘Ali ng’omuliro gw’omusuusa,’ ng’awaawula eby’omuwendo okuva ku ebitaliimu muwendo, n’obusenyu okuva ku zaabu.

> “Like the Levites, God’s chosen people are set apart by him for his special work. Every true Christian bears priestly credentials. He is honored with the sacred responsibility of representing to the world the character of his Heavenly Father. He is to heed well the words, ‘Be ye therefore perfect, even as your Father which is in heaven is perfect.’

> Ng'Abaleevi, Katonda yennyini awuluddewo abantu be be yalonda ku lw'omulimu gwe ogw'enjawulo. Buli Mukristaayo ow'amazima alina obuyinza bw'obusaserdoota. Awebeddwa ekitiibwa eky'obuvunaanyizibwa obutukuvu obw'okuyimiririra eri ensi obutonde bwa Kitaawe ow'omu ggulu. Alina okussaayo omwoyo nnyo ku bigambo bino, 'Mulyoke mubeerenga abatuukirivu, era nga Kitaammwe ali mu ggulu bw'ali omutuukirivu.'

> “‘But unto you that fear my name shall the Sun of Righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall. And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the Lord of hosts.

> 'Naye mmwe abatya erinnya lyange enjuba ey'obutuukirivu eneebakeera nga erina okuwonya mu mabawa gaayo; ne muvaayo, ne mukula ng'ennyana ez'enkambu. Era mulinyirira ababi; kubanga banaabanga evvu wansi w'ebigere byammwe ku lunaku lwe ndikola kino, bw'ayogera Mukama ow'eggye.

> “‘Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and the judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse.’” Review and Herald, November 8, 1906.

> 'Mujjukire amateeka ga Musa omuddu wange, ge namulagira mu Kolebu olw’Isirayiri yonna, awamu n’ebiragiro n’ensala z’ebyensonga. Laba, ndibatumira Eriya nnabbi nga terunnaba kutuuka olunnaku olwa Mukama olunene era olw’entiisa: era anaakyusa emitima gy’abazadde eri abaana, n’emitima gy’abaana eri bazadde baabwe, bileme okuba nti njijja ne nkube ensi ekivume.' Review and Herald, November 8, 1906.

Those that hold to false doctrines will be separated in the history that begins with the “voice” crying in the wilderness. Those who refuse to allow the creative power of God to produce a personal sanctified experience, will be separated from the “gold” in the history that begins with the “voice” crying in the wilderness. They will remain as Laodiceans, right at the point where Laodicea transcends into Philadelphia.

Abo abakwatira ku enjigiriza ez’obulimba bajja okwawulwamu mu byafaayo ebitandikira ku "ddoboozi" eriyogerera mu ddungu. Abo abagaana okukiriza obuyinza obutonda bwa Katonda okuleeta obumanyirivu bw’omuntu ku muntu obw’okutukuzibwa, bajja okwawulibwa ku "zaabu" mu byafaayo ebitandikira ku "ddoboozi" eriyogerera mu ddungu. Balisigala nga Aba Laodikeya, mu kifo ddala we Laodikeya efuukira Filadefiya.

The work of separating the precious from the vile is almost totally the work of the messenger of the covenant who comes suddenly to purify the sons of Levi, but we must participate.

Omulimu ogw’okuyawula eky’omuwendo okuva mu ekitalina mugaso, kumpi mu bujjuvu guli omulimu gw’omubaka w’endagaano ajja mu kibwatuko okutukuza abaana ba Leevi, naye ffe tulina okwetaba.

> Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure. Do all things without murmurings and disputings: That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world. Philippians 2:12–15.

> Noolwekyo, mmwe abanjagala bange, nga bwe mwagonderanga bulijjo, si nga mbeerawo bwokka, naye kaakano naddala nga siri awo, mukolerere obulokozi bwammwe n’okutya n’okukankana. Kubanga Katonda ye akola mu mmwe byombi, okwagala n’okukola, nga bw’asiima. Mukole byonna nga temwemulugunya era nga temwawakanagana: mulyoke mubeere abataliiko musango era abataliiko kabi, abaana ba Katonda abataliiko ky’enenyezebwa, mu wakati w’ekika ky’abantu ekikyamu era ekyayonooneka, mu bo mwe mwekaka ng’ettabaaza mu nsi. Abafiripi 2:12-15.

Jeremiah was told to separate the precious from the vile if he desired to be God’s spokesman in the coming judgment. The fact that Jeremiah was hearing God’s counsel to him, demonstrated the presence of the Comforter was already available if he chose to take up the work.

Yeremiya yagambibwa okuyawula eky’omuwendo okuva mu kitaliimu singa yandyagadde okubeera omwogezi wa Katonda mu kusala omusango ogujja. Okuba nti Yeremiya yali awulira obulagirizi bwa Katonda gy’ali, kyalaga nti Omugumya yaliwo dda era ng’amulindiridde bw’asalawo okutandika omulimu.

> “The work of gaining salvation is one of copartnership, a joint operation. There is to be co-operation between God and the repentant sinner. This is necessary for the formation of right principles in the character. Man is to make earnest efforts to overcome that which hinders him from attaining to perfection. But he is wholly dependent upon God for success. Human effort of itself is not sufficient. Without the aid of divine power it avails nothing. God works and man works. Resistance of temptation must come from man, who must draw his power from God. On the one side there is infinite wisdom, compassion, and power; on the other, weakness, sinfulness, absolute helplessness.

> Omulimu ogw'okufuna obulokovu gwa bwegassi; mulimu okukoleraganako. Wabeewo okukwatagana wakati wa Katonda n'omwonoonyi eyeenenya. Kino kyetaagisa okutondebwa kw'emisingi emitufu mu mpisa z'omuntu. Omuntu ateekwa okukola kawefube ennyo okuwangula byonna ebimuzizika okutuuka ku butuukirivu. Naye asinziira ddala ku Katonda okufuna obuwanguzi. Kawefube w'omuntu yekka tegumala. Nga tewali buyambi bw'amaanyi ga Katonda, kawefube w'omuntu tekaleeta kiganyulo kyonna. Katonda akola era n'omuntu akola. Okulwanyisa ekikemo kiteekwa okuva mu muntu, era alina okuggya amaanyi ge okuva eri Katonda. Ku ludda lumu waliwo amagezi agataggwaawo, okusaasira, n'amaanyi; ku ludda olulala, obunafu, obwonoonyi, n'obutayinza kweyamba ddala.

> “God wishes us to have the mastery over ourselves. But He cannot help us without our consent and co-operation. The divine Spirit works through the powers and faculties given to man. Of ourselves, we are not able to bring the purposes and desires and inclinations into harmony with the will of God; but if we are ‘willing to be made willing,’ the Saviour will accomplish this for us, ‘Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ.’ 2 Corinthians 10:5.” Acts of the Apostles, 482.

> Katonda ayagala tubeerenga n’okwefuga. Naye tasobola kutuyamba nga tetumuwa kukkiriza kwaffe era nga tetukolaganako naye. Omwoyo Omutukuvu akola okuyitira mu buyinza n’obusobozi obuwaiddwa omuntu. Ffe ffennyini tetusobola kuleetera enteekateeka zaffe, okwegomba kwaffe, n’okukwatibwa kw’emitima gyaffe okutegekeragana n’okwagala kwa Katonda; naye bwe tuba ‘abakkiriza okufuulibwa abetegefu,’ Omulokozi anaakituukiriza ku lwaffe, ‘ng’amenya wansi ebiteesa, n’ekintu kyonna ekyeegulumiza okwerwaniriza ku kumanya kwa Katonda, era nga aleeta buli kyerowooza mu busibe obugondera Kristo.’ 2 Abakkorintiyo 10:5.” Ebikolwa by’Abatume, 482.

The three and a half days of Revelation eleven, when the dry bones are dead in the street, is a symbol of a “wilderness,” and a “wilderness” represents the “seven times” of Leviticus twenty-six. At the end of the scattering of the three and a half days, those called to be among the one hundred and forty-four thousand are to “awake” and “shake off the dust.” Sister White says “The Lord would have his church purified, before his judgments shall fall more signally upon the world.”

Ennaku ssatu n’ekitundu ez’Okubikkulirwa ekkumi n’emu, mu kiseera nga amagumba amakalu gafu mu luguudo, ze kifananyi kya “ddungu,” era “ddungu” liimirira “emirundi musanvu” egyogerwako mu Leviitiko 26. Ku nkomerero y’okusaasaanyizibwa kw’ennaku ssatu n’ekitundu, abo abayitiddwa okubeera mu 144,000 balina “okuzuukuka” ne “okwenyinyulula enfuufu.” Mwannyina White agamba nti, “Mukama ayagala ekkanisa ye etukuzibwe, nga emisango gye tennagwa ku nsi mu ngeri ey’okulabikirako ennyo.”

In connection with a “purified church” she references Jeremiah’s separation process that removes the “precious from the vile.” She also connects it with Malachi chapter three, where a messenger prepares the way for the messenger of the covenant. The messenger that prepares the way is Isaiah’s “voice crying in the wilderness.” The messenger of the covenant is Christ, who is preparing to enter into covenant with the one hundred and forty-four thousand, who “like” “the Levites,” “are set apart by him for his special work.” She then identifies them as priests, and quotes Jesus who says, “Be ye therefore perfect, even as your Father which is in heaven is perfect.”

Mu kwogera ku “ekkanisa eyatukuziddwa,” ajjukira enkola ya Yeremiya ey’okwawulamu, eggyawo “eky’omuwendo okuva ku ky’obubi.” Era agikwatanisa ne Malaki essuula essatu, mwe omubaka ateekateeka ekkubo eri Omubaka w’Endagaano. Omubaka ateekateeka ekkubo ye “eddoboozi eryekaaba mu ddungu” erya Isaaya. Omubaka w’endagaano ye Kristo, ayetegekera okuyingira mu ndagaano n’abo emitwalo kkumi n’ena n’enkumi nnya, aba “ng’” “Aba Leevi,” “abawuliddwa naye olw’omulimu gwe omwenjawulo.” Oluvannyuma n’abalambulula nga bakabona, era n’ategeeza ebigambo bya Yesu nti, “Mubeere abatuukirivu, nga Kitammwe ali mu ggulu bw’ali omutuukirivu.”

There is a purification process that is marked at the end of the period of the tarrying time, for the Lord has a special work for the one hundred and forty-four thousand to accomplish, and He will have a purified church before “his judgments shall fall more signally upon the world.” His judgments are already in the world, but at the Sunday law, “God’s destructive judgments” begin to fall.

Waliwo enkola y’okutukuza egirabikira ku nkomerero y’ekiseera eky’okulindirira, kubanga Mukama alina omulimu omw’enjawulo ogw’ategekedde 144,000 okutuukiriza, era aliba n’ekkanisa etukuziddwa nga tannaba “ebibonerezo bye bigwe mu ngeri ey’obubonero obusinga ku nsi.” Ebibonerezo bye biri mu nsi dda, naye bw’eneetongozebwa etteeka erya Sande, “ebibonerezo bya Katonda eby’okuzikiriza” bitandika okugwa.

Those judgments are a “time of mercy for those who have never known the truth.” But there is no mercy in those judgments for those who would not enter into the necessary purification process. The “judgments,” which “fall more signally” identify judgments that are signs. They represent a signal, and the Holy Spirit uses the chaos and confusion accomplished by those judgments, to mark a distinction between those who keep “the spurious rest day” and those who “conscientiously keep the Sabbath of the Lord,” for this is the only way the “world can be warned.” The judgments that are signals are the backdrop that the Holy Spirit uses to direct God’s children that are still in Babylon, to recognize the ensign of the one hundred and forty-four thousand.

Ebibonerezo ebyo by’ekiseera ky’ekisa eri abo abatamanyanga mazima. Naye tewali kisa mu bibonerezo ebyo eri abo abagaana okuyingira mu nkola ey’okutukuza eyetagisa. Ebyo "ebibonerezo," ebigwa "nga biba bubonero obulabika nnyo," biraga nti ebibonerezo ebyo byennyini bubonero. Bimeerera nga kabonero, era Omwoyo Omutukuvu akoza akavuyo n’okutabuka okuleetebwa ebibonerezo ebyo, okuteekawo enjawulo wakati w’abo abakuuma "olunaku olw’okuwummulamu olutali lwa mazima" n’abo "abakuuma Ssabbiiti ya Mukama nga b’akinyweredde ddala," kubanga kino kye kika kyokka ensi mwe "esobola okulabulwa." Ebibonerezo ebyo eby’akabonero bifuuka embeera y’emabega Omwoyo Omutukuvu gy’akozesa okukulembera abaana ba Katonda abakyali mu Babulooni, bategeere ekibendera ky’abantu 144,000.

But Sister White doesn’t simply reference Malachi chapter three, she also includes the closing verses of the book of Malachi chapter four, and once again references the “voice” that was to prepare the way for the messenger of the covenant. Those closing verses are not about the preparation for the messenger of the covenant, they are about remembering the law of Moses, and the turning of the hearts of the fathers to the children and vice versa. The “voice” first prepares for Christ, as the messenger of the covenant, to suddenly come to His temple and purify His disappointed people who have been awakened, that they might accomplish the work of the ensign. Then Malachi addresses another aspect of the work of the “voice.”

Naye Sista White teweragerako bwokka ku Malaki essuula esatu; agattirako n’ebigambo eby’ekkomerero eby’omu kitabo kya Malaki essuula ennya, era nate ajjukira “eddoboozi” eryalina okutegekera ekkubo Omubaka w’endagaano. Ebigambo ebyo eby’ekkomerero tebyogerako ku ntegeka ey’Omubaka w’endagaano; byogerako ku kujjukira amateeka ga Musa, n’okudda kw’emitima gy’abazadde eri abaana, n’emitima gy’abaana eri bazadde baabwe. “Eddoboozi” lisooka litegekera Kristo, ng’Omubaka w’endagaano, okujja mangu mu yeekaalu ye n’okutukuza abantu be abaasuulirwamu essuubi abezuukusiddwa, balyoke batukirize omulimu gw’ekibendera. Oluvannyuma Malaki akwatako n’ekirala ekikwata ku mulimu gw’“eddoboozi.”

He “shall turn the heart of the fathers to the children, and the heart of the children to their fathers,” and He will do this work in relation to the law given at Horeb. Elijah, who is also Isaiah’s “voice,” will identify the sins of God’s people. It is part of the purification process. There is only one definition of sin, that being the transgression of the law given at Horeb. John the Baptist was Elijah, and his work included that very element.

Ye, “alikyusa emitima gy’abazadde eri abaana, n’emitima gy’abaana eri bazadde baabwe,” era ajja kukola omulimu guno ogukwatagana n’amateeka agawaweebwa e Kolebu. Eriya, era nga ye “eddoboozi” lya Isaaya, ajja kulaga ebibi by’abantu ba Katonda. Kino kitundu ku nkola y’okutukuzibwa. Ennyonnyola emu yokka ey’ekibi, ye eno: okumenya amateeka agawaweebwa e Kolebu. Yokaana Omubatiza ye yali Eriya, era omulimu gwe gwalimu ekintu ekyo ddala.

> In those days came John the Baptist, preaching in the wilderness of Judaea, And saying, Repent ye: for the kingdom of heaven is at hand. For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. And the same John had his raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey. Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, And were baptized of him in Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?

> Mu nnaku ezo ne wajja Yokaana Omubatiza, ng’abuulira mu ddungu lya Yudaya, era ng’agamba nti, Mwenenye; kubanga obwakabaka obw’eggulu buli kumpi. Kubanga ono ye eyayogerwako nnabbi Isaaya ng’agamba, Eddoboozi ly’oyo ayogerera mu ddungu nti, Muteeseteese ekkubo lya Mukama, mutereeze amakubo ge. Era Yokaana oyo yabadde ayambadde ebyambalo eby’obwoya bw’engamira, nga yeesibye omukoba gw’eddiba mu kiwato kye; era ekyokulya kye kyali enzige n’omubisi gw’enjuki ogw’omu nsiko. Awo abantu ba Yerusaalemi, n’aba Yudaya bonna, n’ekitundu kyonna ekyetooloola Yoludaani ne bagenda gy’ali, ne babatizibwa naye mu Yoludaani, nga bayatula ebibi byabwe. Naye bwe yalaba Abafalisaayo bangi n’Abasaddukaayo nga bajja ku lubatizo lwe, n’abagamba nti, Mmwe ezzadde ly’emisota, ani yabalabula okudduka okuva mu busungu obugenda okujja?

> Bring forth therefore fruits meet for repentance: And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:1–12.

> Noolwekyo muzale ebibala ebisaanira okwenenya: Era temulowooza mweyogerera mu mitima gyammwe nti, Tulina Ibulayimu nga kitaffe: kubanga mbagamba nti, Katonda asobola okuva mu mayinja gano okuleetera Ibulayimu abaana. Era kaakano n’ekyuma ekitema emiti kiteekeddwa ku mizi gy’emiti: noolwekyo buli muti ogutazaala bibala birungi gutemebwa, ne gujugunyizibwa mu muliro. Nze ddala mbabatiza n’amazzi olw’okwenenya: naye oyo ajja nnyuma wange wa maanyi okusinga nze, gwe siri wa muwendo wadde okutikka engatto ze: ye alibabatiza n’Omwoyo Omutukuvu, n’omuliro: Ekiwunguza kye kiri mu mukono gwe, era alituŋŋaaza ddala ekifo ky’okuwunguuziramu, n’akuŋŋaanya eŋaano ye n’agissa mu ggwanika; naye alikyokya ebikunkumuka eby’eŋaano n’omuliro ogutazikizibwa. Matayo 3:1-12.

John the Baptist came to the “wilderness” of the three and a half days of Revelation eleven, for all the prophets are speaking more of the last days, than the days in which they lived. He brought a message to repent from sin, for the kingdom of heaven was at hand, just as the Revelation of Jesus Christ is opened up when “the time is at hand.” John the Baptist illustrates the work of the “voice,” for according to Jesus, he was also Elijah that was to come.

Yokaana Omubatiza yajja mu "ddungu" ery’ennaku ssatu n’ekitundu ez’Okubikkulirwa ekkumi n’emu, kubanga bannabbi bonna boogera nnyo ku nnaku ez’oluvannyuma okusinga ku nnaku ze baabeerangamu. Yaleeta obubaka obw’okwenenya ebibi, kubanga obwakabaka obw’eggulu bwali kumpi, nga bwe kweggulawo Okubikkulirwa kwa Yesu Kristo nga "ekiseera kiri kumpi." Yokaana Omubatiza alaga omulimu gw’"eddoboozi," kubanga, ng’okugamba kwa Yesu, era yali Eriya eyali alina okujja.

> For all the prophets and the law prophesied until John. And if ye will receive it, this is Elias, which was for to come. He that hath ears to hear, let him hear. Matthew 11:13–15.

> Kubanga bannabbi bonna n’etteeka byalagula okutuusa ku Yokaana. Era obanga mwagala okukkiriza ekyo, ono ye Eriya eyalina okujja. Alina amatu agawulira, awulire. Matayo 11:13-15.

Jesus identifies that the prophetic identity of John the Baptist was a test. He states directly, “if ye will receive it”. Then Jesus encourages His disciples to receive it by saying, “He that hath ears to hear, let him hear.” Let him hear what? Let him hear who the voice is that comes to the final wilderness of the Bible, and prepares the way for the messenger of the covenant to prepare the one hundred and forty-four thousand to do a special work during a time of the signal judgments of God.

Yesu alaga nti obumanyikiddwa obw’obunnabbi bwa Yokaana Omubatiza bwali kigezo. Ayogera butereevu nti, "bwe muba mukikkiriza". Oluvannyuma Yesu abakubiriza abayigirizwa be okukikkiriza ng’agamba nti, "Alina amatu okuwulira, awulire." Awulire ki? Awulire ani ddoboozi eryejja mu ddungu ery’enkomerero eryogerwako mu Baibuli, era n’ateekateeka ekkubo ery’omubaka w’endagaano, omutyo omubaka oyo alyoke ateekateekere abo 144,000 okukola omulimu omwenjawulo mu biro by’okusala emisango kwa Katonda okuli obubonero obukulu.

John wore “a raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey.” His “meat” was the message of Islam, for the word “locusts” represents Islam, and honey is the word of God, that was sweet in his mouth. The sweet message he ate was about the “wild” Arabian ass, the very first symbol of Islam in the Scriptures. The sweet message of the wild Arabian ass of Islam, which is also represented by “locusts” was also woven into his raiment, for camel’s are another symbol of Islam. It is not a wresting of the word “locusts” to use it as a symbol of Islam, even if the food John ate was referencing the locust tree, and not the insects. The word “locusts” is a symbol of Islam, and John was not representing the eating of any physical food, his diet was a symbol of the prophetic message he had eaten.

Yokaana yambadde "ekyambalo eky'obwoya bw'ekamela, n'olukoba olw'olususu mu kiwato kye; era emmere ye yali enzige n'obuki bwa ddungu." "Emmere" ye yali obubaka bw'Obusiraamu, kubanga ekigambo "enzige" kiyimira Obusiraamu, ate obuki kye Kigambo kya Katonda, era bwali buwoomerera mu kamwa ke. Obubaka obuwoomerera bwe yalya bwali ku "endogoyi ey’Abalabu ey’omu nsiko", ekabonero akasooka ddala ak’Obusiraamu mu Ebyawandiikibwa. Obubaka obuwoomerera obw’endogoyi ey’omu nsiko ey’Abalabu ey’Obusiraamu, obulagirwa ne "enzige", nabwo bwali bulukiddwa mu kyambalo kye, kubanga enkamela nazo ziyimirira Obusiraamu. Si kukyamya ekigambo "enzige" okukikozesa ng’akabonero k’Obusiraamu, newankubadde emmere Yokaana gye yali alya kyandibadde nga etegeeza omuti oguyitibwa "locust tree", so si ku nzige ez’obuwuka. Ekigambo "enzige" kye kabonero k’Obusiraamu, era Yokaana teyali ayimiriza kulya kw’emmere yonna ey’omubiri; emmere ye yali akabonero k’obubaka obw’obunnabbi bwe yali alye.

His girdle was the “prophecy” represented in Habakkuk. That prophecy brings together the first disappointment, the tarrying time of the virgins, and the foundations of Adventism as represented upon the sacred charts. Habakkuk was the prophetic girdle that bound all those truths together.

Omukoba gwe gwali ‘obunnabbi’ obwalabisibwa mu Habakkuku. Obunnabbi obwo bukungaanya wamu okusuulibwaamu essuubi okw’olubereberye, ekiseera eky’okulindirira kw’abawala, n’emisingi gy’obwadiventisti, nga bwe byalabisibwa ku bipande ebitukuvu. Habakkuku yali omukoba ogw’obunnabbi ogwasibanga wamu ebyo byonna eby’obutuufu.

> For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:3, 4.

> Kubanga okubonekerwa kukyali kulw’obudde obutegekeddwa; naye ku nkomerero kujja kwogera era tekulimba. Newaakubadde nga kulwawo, lindirira; kubanga kujja ddala, tekulwawo. Laba, omwoyo gwe ogweyimusa teguli mutereevu mu ye; naye omutuukirivu alibeera mulamu olw’okukkiriza kwe. Habakuku 2:3, 4.

The prophetic message that bound together as a girdle the messages that make up the warning of the “voice,” is the parable of the virgins in relation to the vision that tarried, but would speak. The vision of the Midnight Cry produces a distinction between the vile, whose “soul is lifted up” and the precious, who are justified by faith. Justification by faith is the girdle the “voice” wears.

Obubaka bw'obunnabbi obuyunga wamu, ng'omukanda gw'ekiwato, obubaka obuzimba okulabula kwa "eddoboozi", kye olugero lw'abawala ab'obuwombeefu, nga lwegatta ku okwolesebwa okwalwawo naye ne kwogera. Okwolesebwa kw'okukaaba okw'omu ttumbi kuleeta enjawulo wakati w'ababi, abo "omutima gwe guyimudiddwa", n'ab'omuwendo, abo abatuukirizibwa olw'okukkiriza. Okutuukirizibwa olw'okukkiriza kye omukanda gw'ekiwato gwe "eddoboozi" weyambaza.

> And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. Isaiah 11:5.

> Era obutuukirivu bunaabeera ekikoba ku kiwato kye, n’obwesigwa ekikoba ku mbirizi ze. Isaaya 11:5.

When the “voice crying in the wilderness” of the disappointment arrived, after the disappointment of July 18, 2020, his message was the same message that it had been since September 11, 2001. That message from Elijah to come, to the waiting disappointed dead dry bones is, that Islam is the “signal judgments,” that provide the backdrop for God’s other children in Babylon to learn righteousness.

Bwe yatuuka “eddoboozi eryekaaba mu ddungu” ery’okusubwa essuubi, oluvannyuma lw’okusubwa essuubi kwa July 18, 2020, obubaka bw’eryo bwali bumu, nga bwe bwabadde okuva nga September 11, 2001. Obubaka obwo bwa Eriya ajja, eri amagumba amayombye agafu agalindirira ng’agaasubwa essuubi, bwe buno: Isilamu ye “ebibonerezo eby’obubonero” ebireetera abaana ba Katonda abalala abali mu Babulooni okuyiga obutuukirivu.

> The way of the just is uprightness: thou, most upright, dost weigh the path of the just. Yea, in the way of thy judgments, O Lord, have we waited for thee; the desire of our soul is to thy name, and to the remembrance of thee. With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness. Isaiah 26:7–9.

> Ekkubo ly’abatuukirivu lye butereevu; ggwe, Omutereevu ennyo, opima ekkubo ly’abatuukirivu. Weewaawo, mu kkubo ly’emisango gyo, Ayi Mukama, tukulindiridde; okwegomba kw’emmeeme yaffe kuli erinnya lyo n’okujjukira kwo. N’emmeeme yange nkwegombedde mu kiro; weewaawo, n’omwoyo oguli mu nze ndikunoonya mu makya: kubanga bwe wabaawo emisango gyo mu nsi, abatuuze b’ensi bagenda kuyiga obutuukirivu. Isaaya 26:7-9.

John the Baptist, who was Elijah to come, is the “voice” in the “wilderness” of the three and a half days of Revelation chapter eleven. His work includes identifying the fourth and final generation of Adventism, whose souls are lifted up and who are trusting in the spiritual heritage of their fathers, but sense that the wrath of God is about to come. They are the fourth generation, for they have fully manifested into a generation that is just the opposite of Christ. They are the generation of vipers, but they still point to their father Abraham, to argue that they are actually the generation of the Lamb. The generation of the Lamb are Peter’s chosen generation, they are those who follow the Lamb whithersoever he goeth.

Yokaana Omubatiza, eyali Eriya eyalina okujja, ye "ddoboozi" mu "ddungu" ly’ennaku ssatu n’ekitundu ez’Okubikkulirwa essuula ey’ekkumi n’emu. Omulimu gwe mwe muli n’okulambulula olulyo olwokuna era olusembayo olw’Obwadiventisiti, abo abalina emitima egyesituse era aba beesiga obuwangwa bw’omwoyo obwa bajjajja baabwe, naye bawulira nti obusungu bwa Katonda bwebusemberedde okujja. Be lulyo olwokuna, kubanga balabise mu bujjuvu okufuuka olulyo olukontana ne Kristo. Be olulyo lw’ennyoka, naye bakyatunuulira kitaabwe Ibulayimu, nga balaga nti mu mazima be olulyo lw’Omwana gw’Endiga. Olulyo lw’Omwana gw’Endiga lwe lulyo olulondeddwa Peetero lw’ayogerako; be abo abagoberera Omwana gw’Endiga yonna gy’agenda.

John obviously presented the sins of those who came to hear his message, for they repented and were baptized. He also informed them that there is One who would follow him, that would thoroughly purge His floor. That Person is the messenger of the covenant, He is “the dirt brush man” who sweeps the counterfeit coins and jewels out the window and restores the original jewels, that then shine ten times brighter than they did when William Miller was directed by angels in the work of assembling the original jewels in the movement of the first angel.

Kitegeerekeka nti Yokaana yalambulula ebibi by’abo abaajjanga okuwulira obubaka bwe, kubanga beenenya ne babatizibwa. Era yabategeeza nti waliwo omu agenda kumugoberera, agenda okusunsula ddala oluggya lwe. Omuntu oyo ye mubaka w’endagaano; ye “omusajja w’ekyole ky’enfuufu” akomba n’asuula ebweru mu ddirisa ensimbi ez’obulimba n’amayinja ag’omuwendo ag’obulimba, era n’azzawo amayinja ag’omuwendo aga ddala agaasooka, ne gaakaanya emirundi kkumi okusinga bwe gaakaanyanga mu kiseera William Miller bwe yalagirirwangako b’amalaika mu mulimu ogw’okukuŋŋaanya amayinja ag’omuwendo aga ddala mu kutambuza obubaka bw’omumalaika asooka.

John the Baptist was direct in his denunciation of the Laodicean Adventist’s confidence in their father Abraham, for Elijah to come was to turn the hearts of the fathers to the children and vice versa. The principle of biblical application of the first and the last is represented in that work, but so too, is the remedy for those who find themselves in a scattered condition, in the enemies’ land, dead in the wilderness. They must recognize their sins, and the sins of their fathers and repent. In conjunction with recognizing their sins and the father’s sins, they must also admit that they had not been walking with the Lord during the period of the wilderness of three and a half days. Furthermore, they must admit that God was not walking with them during that history.

Yokaana Omubatiza yayogera butereevu ng’ayanenya okwesiga kw’Abadiventisi ab’e Lawodikiya mu kitaabwe Abulaamu, kubanga okujja kwa Eriya kwali kukomewo emitima gy’abazadde eri abaana n’egy’abaana eri abazadde. Ensonga y’enkozesa ya Bayibuli ey’asooka n’asemba erabikira mu mulimu ogwo, era kirimu n’eddagala eri abo abeesanga nga basaasanyiziddwa, mu nsi y’abalabe, nga bafu mu ddungu. Balina okutegeera ebibi byabwe n’ebya bajjajjaabwe, ne beenenya. Wamu n’okutegeera ebibi byabwe n’ebya bajjajjaabwe, balina n’okukkiriza nti tebaali batambulira awamu ne Mukama mu kiseera ky’eddungu ekya nnaku ssatu n’ekitundu. Era, balina n’okukkiriza nti Katonda teyali abatambulako mu kiseera ekyo.

> And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. Leviticus 26:39–42.

> Abo abalisigalayo ku mmwe balimalira ddala mu bujeemu bwabwe mu nsi z’abalabe bammwe; era ne mu bujeemu bwa bajjajjaabwe balimaliriramu wamu nabo. Bwe banaatula obujeemu bwabwe, n’obujeemu bwa bajjajjaabwe, awamu n’okwonoona kwe baanyonoona ku nze, era nti baatambula nga bankontana; era nti nange natambula nga nkontana nabo, ne mbatwala mu nsi y’abalabe baabwe; bwe kityo emitima gyabwe egitakomolebwa bwe gigonda, ne bakkiriza ekibonerezo ky’obujeemu bwabwe: awo ndijjukira endagaano yange ne Yakobo, era ndijjukira n’endagaano yange ne Isaaka, era ne ndagaano yange ne Ibulayimu ndijjukira; era ndijjukira n’ensi. Ekitabo ky’Abaleevi 26:39-42.

The curse was because they didn’t remember the sabbaths of the land.

Ekikolimo kyaliwo kubanga tebaajjukira ssabbiiti ez’ettaka.

John the Baptist, who was Elijah to come, typified the “voice” in the wilderness of Revelation eleven’s three and a half days. He would direct the dead dry bones to “remember” Moses’ law at Horeb, and if they did, then the messenger of the covenant would “remember” the covenant of their fathers. But only if they confessed their sins, the sins of their fathers, and more humbling, they were to specify the trespasses “they trespassed against” God.

Yokaana Omubatiza, eyali Eriya agenda okujja, yali ekifaananyi ky’‘eddoboozi’ eryali mu ddungu mu kiseera ky’ennaku ssatu n’ekitundu ez’Okubikkulirwa ekkumi n’emu. Yandikulagira amagumba agafu ageekalu oku ‘jjukira’ etteeka lya Musa e Kolebu; era bwe bakikola, omubaka w’endagaano yandikola ‘okujjukira’ endagaano ya bajjajja baabwe. Naye kyokka singa baatula ebibi byabwe, n’eby’abajjajja baabwe, era nga n’okweetoowaza okusingawo, baalina okubala n’okunyonnyola obusobyeko ‘bye baasobyaako’ eri Katonda.

They would also need to admit that they had been walking “contrary” to God, and that God had been walking “contrary” to them.

Era baateekwa okukkiriza nti baali batambulira mu ngeri "etakkiriziganya" ne Katonda, era nti Katonda yabadde atambulira mu ngeri "etakkiriziganya" nabo.

They would also need to recognize that they were the dead dry bones in the street of Revelation eleven, for they had to admit that God had brought them into the enemy’s land, and the enemy’s land is death.

Baali bateekwa era okutegeera nti be baali amagumba agakomye era agafu agali mu luguudo olwo olw’Okubikkulirwa essuula kkumi n’emu, kubanga baali bateekwa okukkiriza nti Katonda yabaleeta mu nsi y’omulabe, era ensi y’omulabe ye kufa.

According to John the Baptist, they would also need to answer the question of who the “voice” crying in the “wilderness” is, for John asked, “Who hath warned you to flee from the wrath to come?”

Okusinziira ku Yokaana Omubatiza, baalina era okuddamu ekibuuzo nti, "Eddoboozi erikaaba mu ddungu ye ani?", kubanga Yokaana yababuuza nti, "Ani eyabalabula okudduka okuva mu busungu obugenda okujja?"

We will continue these subjects in the next article.

Tujja okwongera ku nsonga zino mu kiwandiiko ekiddako.

> “The minister of God is commanded: ‘Cry aloud, spare not, lift up thy voice like a trumpet, and show My people their transgression, and the house of Jacob their sins.’ The Lord says of these people: ‘They seek Me daily, and delight to know My ways, as a nation that did righteousness.’ Here is a people who are self-deceived, self-righteous, self-complacent, and the minister is commanded to cry aloud and show them their transgressions. In all ages this work has been done for God’s people, and it is needed now more than ever before.” Testimonies, volume 5, 299.

> Omuweereza wa Katonda alagirwa nti: 'Yogerera waggulu, tosuulirira, golola eddoboozi lyo ng'ennyanga, era olage abantu bange obujeemu bwabwe, n'ennyumba ya Yakobo ebibi byabwe.' Omukama ayogera ku bantu bano nti: 'Bannoonya buli lunaku, era basanyukira okumanya amakubo gange, ng'eggwanga erakolanga obutuukirivu.' Wano waliwo abantu abalimbibwa bo bennyini, abeerowooza nga batukirivu, era abekkakkanya mu bwabwe; omuweereza alagirwa okuyogerera waggulu era okubalaga obujeemu bwabwe. Mu mirembe gyonna omulimu guno gukoliddwa eri abantu ba Katonda, era kati guyetaagibwa okusinga bwe kyetaagibwanga edda. Obujulizi, omuzingo 5, 299.

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