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

Ekitabo kya Yoweeri n’Ekkanisa y’Abadiventisiti b’Olunaku olw’omusanvu ey’e Lawodikiya - Ennamba Bbiri

Number Two

Ennamba Bbiri

Author

Jeff Pippenger

Published

December 2, 2025

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> “It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue.

> Nnindirira n’okwegomba okunene ekiseera lwe ebyo ebyabaawo ku Lunaku lwa Pentekooti bijja kuddamu okubaawo n’obuyinza obusinga obwaliwo olwo. Yokaana agamba, ‘Nalaba malayika omulala ng’akka okuva mu ggulu, ng’alina amaanyi amanene; n’ensi ne yaka olw’ekitiibwa kye.’ Awo, nga bwe kyali mu kiseera kya Pentekooti, abantu bajja kuwulira amazima nga gabagambirwa, buli muntu mu lulimi lwe.

> “God can breathe new life into every soul that sincerely desires to serve Him, and can touch the lips with a live coal from off the altar, and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed, and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement, and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.

> Katonda asobola okufuuwa obulamu obuggya mu buli mwoyo ogwagala mu butuufu okumuweereza, era asobola okukoma ku mimwa n’ekkoola eriwaka erivudde ku kyoto, n’abafuula aboogera bulungi mu kumutendereza kwe. Amaloboozi ag’enkumi gunejjuzibwa amaanyi ag’okulangirira amazima ag’ewuniikiriza ag’Ekigambo kya Katonda. Olulimi olusittankana lunaasunulibwa, era abatiitiizi banaanywezebwa okuwa obujulizi obugumu eri amazima. Mukama ayambe abantu be okutukuza yeekaalu y’omwoyo okuva ku buli butali butukuvu, era bakuumenga enkwatagana ey’okusemberera naye ennyo, balyoke babe abeetabamu mu nkuba ey’oluvannyuma bw’eneefukibwa. Review and Herald, Jjulaayi 20, 1886.

Pentecost, when considered as a feast of the Lord cannot be separated from Passover, the feast of unleavened bread, the first fruit offering and the feast of weeks. Pentecost is a period of time, though it is also a point in time. This is why it is called “the Pentecostal season.” The season began with Christ’s death, burial and resurrection. After His ascension Christ began forty days of personal instruction that was followed by ten days in the upper room where unity was accomplished. 9/11 began a period that ends at the Sunday law in the United States. That Sunday law is represented by the day of Pentecost as a point in time; a point in time that has been preceded by a period of time which began at 9/11. From 9/11 unto the Sunday law the “Pentecostal season” is repeated.

Pentekooti, bw’erowolebwa ng’embaga ya Mukama, tegyawukana ku Pasika, embaga y’omugaati ogutali muzimbulukusa, ekiweebwayo eky’ebibala ebyasooka n’embaga y’enwiiki. Pentekooti kye bbanga ly’ekiseera, naye era lubeera akaseera akamu. Kye kivaako kiyitibwa “ekiseera kya Pentekooti.” Ekiseera kino kyatandika n’okufa kwa Kristo, okuziikibwa kwe n’okuzuukira kwe. Oluvannyuma lw’okulinnyuka kwe mu ggulu, Kristo yatandika ennaku amakumi ana ez’okuyigiriza kwe ku bwannannyini, ne zigobererwa ennaku kkumi mu kisenge ekyawaggulu mwe waatuukirizibwa obumu. 9/11 yatandika ebbanga eriggwaawo ku tteeka lya Ssande e United States. Eryo tteeka lya Ssande liyimirirwa olunaku lwa Pentekooti ng’akaseera akamu; akaseera akamu akaasookeddwako ebbanga ly’ekiseera eryatandika ku 9/11. Okuva ku 9/11 okutuuka ku tteeka lya Ssande “ekiseera kya Pentekooti” kiddamu.

Peter explained that the miraculous phenomenon of “tongues of fire,” was not drunken folly, but a fulfillment of the book of Joel because a controversy was brought against the message. “Tongues” represent the presentation of a message, and the fire represents the Holy Spirit. The message of Pentecost represents a combination of divinity (God is a consuming fire) with the humanity of the tongue. Just as Peter represents the one hundred and forty-four thousand during the time of the latter rain, so too the quibbling Jews represent a former covenant people who are being passed by at the very point in time when the latter rain is falling.

Peetero yannyonnyola nti eky’amagero eky’“ennimi z’omuliro” tekyaali busirusiru bw’abatamye, wabula kyali okutuukirizibwa kw’ekitabo kya Yoweeri, kubanga obubaka bwaawakanibwa. ‘Ennimi’ ziyimirira okwanjulwa kw’obubaka, ate omuliro ayimirira Omwoyo Omutukuvu. Obubaka bwa Pentekooti bulaga okwegatta kw’obwaKatonda (Katonda ye muliro ogwokona) n’obuntu bw’olulimi. Nga bwe Peetero ayimirira abantu 144,000 mu biseera by’enkuba ey’oluvannyuma, bwe kityo n’Abayudaaya abawakanankana bayimirira abantu b’endagaano ey’edda abalekebwaawo mu kaseera kennyini nga enkuba ey’oluvannyuma etonnya.

> And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven. Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language. And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galilaeans? And how hear we every man in our own tongue, wherein we were born? Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judaea, and Cappadocia, in Pontus, and Asia, Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes, Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God. And they were all amazed, and were in doubt, saying one to another, What meaneth this? Others mocking said, These men are full of new wine. But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judaea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words: For these are not drunken, as ye suppose, seeing it is but the third hour of the day. Acts 2:4–15.

> Era bonna ne bajjuzibwa Omwoyo Omutukuvu, ne batandika okwogera n’ennimi endala, ng’Omwoyo bwe yabawa okwogera. Era waaliwo abatuuze mu Yerusaalemi Abayudaaya, abasajja abatya Katonda, abava mu buli ggwanga wansi w’eggulu. Awo ekyo bwe kyawulirwa, ekibiina ne kikuŋŋaana, ne basamaalirirwa, kubanga buli omu yawulira nga boogera mu lulimi lwe. Bonna ne beewuunya ne bebulira, nga bagambaganya nti, Laba, aboogera bano bonna si Abagaliraaya? Kale kitya nga buli omu ku ffe tubawulira nga boogera mu nnimi zaffe mwe twazaalirwa? Abapaati, n’Abameedi, n’Abayelamu, n’abo abatudde mu Mesopotamiya, ne mu Buyudaaya, ne mu Kapadosiya, mu Ponto ne mu Aasiya, Firugiya ne Pamufuliya, mu Misiri, ne mu bitundu bya Libiya ebiri okumpi ne Kirene, n’abagenyi ba Ruumi, Abayudaaya n’abo abaakyuse okufuuka Abayudaaya, AbaKiriti n’Abaarabu, tubawulira nga boogera mu nnimi zaffe ebikolwa eby’ekitalo ebya Katonda. Bonna ne beewuunya ne babuusabuusa, nga bagambaganya nti, Kino kitegeeza ki? Naye abalala nga banyooma ne bagamba nti, Bano bajjudde omwenge omupya. Naye Peetero, n’ayimirira wamu n’ekkumi n’omu, n’ayimusa eddoboozi lye, n’abagamba nti, Abasajja Abayudaaya mmwe, era nammwe mwenna abatuula mu Yerusaalemi, kino kimanyike gye muli, muwulirize ebigambo byange: kubanga bano tebatamidde nga bwe mulowooza, kubanga kaakano ssaawa essatu ez’olunaku. Ebikolwa 2:4-15.

Peter is explaining Pentecost as a fulfillment of the book of Joel. He is doing so prophetically when the entire world is represented, for the passage states the audience came “out of every nation under heaven.” At 9/11 the earth was lightened with Christ’s glory and then again at the Sunday law the one hundred and forty-four thousand will perfectly reflect the glory of Christ as they are lifted up as an ensign before the entire world. The Pentecostal period began at 9/11 and it ends at the Sunday law.

Peetero ategeeza nti Pentekooti ye kutuukirizibwa kw’ekitabo kya Yoweeri. Akikola mu ngeri ey’obunnabbi nga ensi yonna eyimiriddwa, kubanga ekyawandiikibwa kigamba nti abawuliriza baava "mu buli ggwanga eriri wansi w’eggulu." Ku 9/11 ensi n’eyaka n’ekitiibwa kya Kristo, era nate ku tteeka lya Sande abo 144,000 baliraga bulungi ddala ekitiibwa kya Kristo nga bayimusibwa ng’ekibendera mu maaso g’ensi yonna. Ekiseera kya Pentekooti kyatandika ku 9/11 era kijja kuggwa ku tteeka lya Sande.

> “Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost.

> Tewali n’omu ku ffe ajja kufuna akabonero aka Katonda nga enneyisa yaffe eriko akabbala oba akyonoonefu akamu. Kilekedde ffe okugonjoola obutali butuukirivu obuli mu nneyisa yaffe, okutukuza yeekaalu y’emmeeme okuva mu buli bukyafu. Awo enkuba ey’oluvannyuma ejja okugwa ku ffe nga bwe yagwa enkuba eyasooka ku bayigirizwa ku Lunaku lwa Pentekooti.

> “We are too easily satisfied with our attainments. We feel rich and increased with goods and know not that we are ‘wretched, and miserable, and poor, and blind, and naked.’ Now is the time to heed the admonition of the True Witness: ‘I counsel thee to buy of Me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.’ …

> Tukkuta mangu nnyo n’ebyo bye tutuukiriza. Tuwulira nga tuli bagagga era nga tweyongeddeko ebintu so tetumanyi nti tuli ‘ab’ennaku ennyo, n’ab’obuyinike, n’abavu, n’abazibe b’amaaso, era ababwereere.’ Kati ye kiseera okussa amatu ku kulabula kw’Omujulirwa Omutuufu: ‘Nkuwe amagezi ogugula ewa Nze zaabu eyagezeseddwa mu muliro, olyoke obeere mugagga; n’engoye enjeru, olyoke oyambale, era obunyoomo bw’obwereere bwo butalabikenga; era osige amaaso go eddagala ly’amaaso, olyoke olabe.’ ...

> “It is now that we must keep ourselves and our children unspotted from the world. It is now that we must wash our robes of character and make them white in the blood of the Lamb. It is now that we must overcome pride, passion, and spiritual slothfulness. It is now that we must awake and make determined effort for symmetry of character. ‘Today if ye will hear His voice, harden not your hearts.’ We are in a most trying position, waiting, watching for our Lord’s appearing. The world is in darkness. ‘But ye, brethren,’ says Paul, ‘are not in darkness, that that day should overtake you as a thief.’ It is ever God’s purpose to bring light out of darkness, joy out of sorrow, and rest out of weariness for the waiting, longing soul.

> Kati kye kiseera kye tulina okwekuuma ffe n’abaana baffe nga tutayonooneka olw’ensi. Kati kye kiseera kye tulina okunaaza engoye z’ekikula kyaffe ne tuzifuula njeru mu musaayi gw’Omwana gw’endiga. Kati kye kiseera kye tulina okuwangula amalala, okwegomba, n’obugayaavu bw’eby’omwoyo. Kati kye kiseera kye tulina okuzuukuka ne tussaamu amaanyi ageemalirivu okutuukiriza obutereevu bw’ekikula kyaffe. ‘Leero bwe muwulira eddoboozi lye, temugumya mitima gyammwe.’ Tuli mu mbeera ey’okukemebwa nnyo, nga tulindirira era tukebera okulabika kwa Mukama waffe. Ensi eri mu kizikiza. ‘Naye mmwe, ab’oluganda,’ bw’agamba Pawulo, ‘temuli mu kizikiza, olunaku olwo lubasanga ng’omubbi.’ Bulijjo ekigendererwa kya Katonda kwe kuleeta omusana okuva mu kizikiza, essanyu okuva mu nnaku, n’okuwummula okuva mu bukoowu, eri omwoyo ogulindirira era ogweyanira.

> “What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.

> Mukola ki, ab'oluganda, mu mulimu omukulu ogw'okuteekateeka? Abo abeeyunga n'ensi bafaanana n'ensi era beetegekera akabonero k'ensolo. Abo abatateesiga bo bennyini, abetoowaza mu maaso ga Katonda, era abatukuza emmeeme zaabwe mu kugondera amazima, bano bafuna ekifaananyi eky'eggulu era beetegekera ekifuuwa kya Katonda ku paji y'obuso bwabwe. Ekiragiro bwe kinafuluma era ekifuuwa bwe kisindikibwa, enneyisa yaabwe eneegumira ngalongoofu era nga tebaliko bbala emirembe gyonna.

> “Now is the time to prepare. The seal of God will never be placed upon the forehead of an impure man or woman. It will never be placed upon the forehead of the ambitious, world-loving man or woman. It will never be placed upon the forehead of men or women of false tongues or deceitful hearts. All who receive the seal must be without spot before God—candidates for heaven. Go forward, my brethren and sisters. I can only write briefly upon these points at this time, merely calling your attention to the necessity of preparation. Search the Scriptures for yourselves, that you may understand the fearful solemnity of the present hour.” Testimonies, volume 5, 214, 216.

> Kati kwe kiseera okwetegeka. Akabonero ka Katonda tejja kuteekebwa ku kyenyi kya musajja oba omukazi atalongoofu. Tejja kuteekebwa ku kyenyi kya musajja oba omukazi ow’okwegomba obukulu, ayagala ensi. Tejja kuteekebwa ku byenyi by’abasajja oba abakazi ab’ennimi ez’obulimba oba ab’emitima egy’obukuusa. Bonna abalifuna akabonero balina okuba abatalina bbala mu maaso ga Katonda—abasuubirwa eggulu. Mugende mu maaso, ab’oluganda bange. Mu kiseera kino nnyinza kuwandiika bufunze ku nsonga zino zokka, nga mbeera mbakubiriza ku bwetaavu bw’okwetegeka. Munoonyereza mu Byawandiikibwa Ebitukuvu mwe mwennyini, mulyoke mutegeere obuzito obw’entiisa bw’essaawa eno. Obujulizi, omuzingo ogw’okutaano, 214, 216.

Here Sister White identifies Pentecost as a point in time, aligning with the Sunday law in the United States, “when the decree goes forth.” Yet, though she marks the Sunday law and Pentecost as a point in time, her message calling for preparation identifies a period that precedes the Sunday law as typified by the Pentecostal season. The Sunday law is the seventh-day Sabbath test, and the period from 9/11 unto the Sunday law can be identified as the symbolic “day of the Lord’s preparation.” Preparation precedes the test.

Wano Sister White alaga nti Pentekooti kye kimu ku biseera ebirambikiddwa, ng’akigatta n’etteeka ly’Olunaku lwa Sande mu United States, “bwe kiragiro kifuluma.” Naye, newaakubadde ng’alaga etteeka ly’Olunaku lwa Sande ne Pentekooti ng’ebiseera ebirambikiddwa, obubaka bwe obuyita abantu okweetegekera bulaga ebbanga erisooka etteeka ly’Olunaku lwa Sande, erifaananyizibwa ekiseera kya Pentekooti. Etteeka ly’Olunaku lwa Sande kye kigezo kya Ssabbiiti ey’olunaku olw’omusanvu, era ebbanga okuva ku 9/11 okutuuka ku tteeka ly’Olunaku lwa Sande liyinza okumanyibwa ng’akifaananyi ekyitibwa “olunaku lwa Mukama olw’okutegekebwa.” Okutegekebwa kusooka ekigezo.

The “latter rain will fall upon” the one hundred and forty-four thousand just “as the early rain fell upon the disciples on the Day of Pentecost.” The period represented as the Pentecostal season began with a sprinkling when Christ returned from His ascension.

"Emvula ey'oluvannyuma ejja okugwa ku" abo 144,000, "nga bwe yagwa emvula eyasooka ku abayigirizwa ku Lunaku lwa Pentekosite." Ekiseera ekiragirwa ng'ekiseera kya Pentekosite kyatandika n'okufukizibwa katono Kristo bwe yakomawo okuva mu okwambuka kwe mu ggulu.

> And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost. John 20:22.

> Awo bwe yamaze okwogera ebyo, n'abafuukira, n'abagamba nti, Muwanirize Omwoyo Omutukuvu. Yokaana 20:22.

His breath conveys the Holy Spirit and breath is what produces the sound of words. Jesus is the Word and His breath conveys the Holy Spirit through the impartation of His word. The breath is what brought the body of Adam to life, and the breath is what brings Ezekiel’s army of resurrected dead dry bones to life.

Omukka gwe gutuusa Omwoyo Omutukuvu, era omukka gwe gwe guleeta eddoboozi ly’ebigambo. Yesu ye Kigambo, era omukka gwe gutuusa Omwoyo Omutukuvu ng’ayitira mu okuwaayo Ekigambo kye. Omukka gwe gwaleeta omubiri gwa Adamu mu bulamu, era omukka gwe era guleeta mu bulamu eggye lya Ezeekyeri ery’amagumba amakalu ennyo agafu, agaazukizibwa.

> “The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.

> "Ekikolwa kya Kristo eky'okubafuuyira abayigirizwa be Omwoyo Omutukuvu, era n'okubawa emirembe ye, kyali ng'amatonnya amatono nga tekunnaba kugwa enkuba ennyingi eyali okugwa ku lunaku lwa Pentekooti." Omwoyo ogw'Obunnabbi, voliyumu 3, omuko 243.

At the beginning of the Pentecostal season Christ’s “breath” imparted the Holy Spirit to the disciples, but some doubted.

Ku ntandikwa y’ekiseera kya Pentekooti, "omukka" gwa Kristo ne gubawa Omwoyo Omutukuvu eri abayigirizwa, naye abamu ne babuusabuusa.

> But Thomas, one of the twelve, called Didymus, was not with them when Jesus came. The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe. John 2:24, 25.

> Naye Tomasi, omu ku ba kkumi n’ababiri, ayitibwa Didumo, teyali nabo Yesu bwe yajja. Noolwekyo abayigirizwa abalala ne bamugamba nti, Tulabye Mukama. Naye n’abagamba nti, Bwe siriraba mu ngalo ze ebbala ly’emisumari, ne nteeka munwe gwange mu bbala ly’emisumari, ne nsindika omukono gwange mu mbiriizi ye, si nkiriza. Yokaana 2:24, 25.

The Pentecostal period began a period of “testing,” starting with the breath of Christ and Thomas’ controversy of doubt. Thomas’ controversy at the beginning typifies the controversy of the Jews at the ending of the Pentecostal season. Christ imparted His word and the Holy Spirit to the disciples at the beginning, and the disciples imparted the word and the Holy Spirit to the world at the end of the Pentecostal season.

Ekiseera kya Pentekooti kyatandikawo ekiseera eky’okugezesebwa, nga kitandikira ku omukka gwa Kristo n’empaka z’okubuusabuusa eza Tomasi. Empaka za Tomasi ez’omu ntandikwa zaali ekifaananyi ky’empaka za Bayudaaya ez’omu nkomerero y’ekiseera kya Pentekooti. Ku ntandikwa Kristo yawa abayigirizwa ekigambo kye n’Omwoyo Omutukuvu, ate ku nkomerero y’ekiseera kya Pentekooti abayigirizwa baawa ensi ekigambo n’Omwoyo Omutukuvu.

The work that Christ accomplished when He breathed upon the disciples was a second witness to the same work He had just accomplished with the disciples on the road to Emmaus.

Omulimu Kristo gwe yatuukiriza bwe yafuukira abayigirizwa gwali obujulizi obw’okubiri eri omulimu gumu gwe yali yaakamala okutuukiriza awamu n’abayigirizwa ku kkubo ery’e Emawusi.

> And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them. But their eyes were holden that they should not know him. …

> Era kyabaawo nti, bwe baali boogera wamu era beebuuzaganya, Yesu yennyini n’ajja okumpi, n’atambulira nabo. Naye amaaso gaabwe ne gaazibwa, baleme okumumanya. ...

> Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: Ought not Christ to have suffered these things, and to enter into his glory? And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. And they drew nigh unto the village, whither they went: and he made as though he would have gone further. But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them. And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. And their eyes were opened, and they knew him; and he vanished out of their sight. And they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures? Luke 24:15, 16, 25–32.

> Awo n’abagamba nti, Mmwe abasirusiru era abakendeera mu mitima okukkiriza byonna ebyayogerwa bannabbi! Tewasaanira Kirisito okubonaabona ebyo, n’okuyingira mu kitiibwa kye? Ne n’atandika ku Musa n’abannabbi bonna, n’abasumululira mu Ebyawandiikibwa byonna ebimukwatako. Ne batuuka okumpi n’ekyalo mwe baali bagenda; naye ye yalabika ng’ayagala okugenda mu maaso. Naye ne bamukaka, nga bagamba nti, Sigala naffe; kubanga akawungeezi kali kumpi, era olunaku lukoze nnyo. N’ayingira okusigala nabo. Era olwatuuka, bwe yatuula nabo ku mmere, n’addira omugaati, n’agusiima, n’agumenya, n’agubawa. Amaaso gaabwe ne gaggulwawo, ne bamumanya; n’azimirira mu maaso gaabwe. Ne bagambagana nti, Si ng’omutima gwaffe gwakanga munda mu ffe, bwe yatuwogeranga naffe mu kkubo, era bwe yatubikkuliranga Ebyawandiikibwa? Lukka 24:15, 16, 25-32.

Just as Jesus “sat with meat” in Emmaus, He thereafter ate with the disciples. In both instances eating is represented. Together they identify that the beginning of the Pentecostal period is marked by the breath of the Holy Spirit and also by eating. The opening events produces a controversy between a class who believes and a class who doubts. The eating, the impartation of the Holy Spirit and the opening of the Scriptures include that Christ began His instruction with “Moses and all the prophets.” Christ’s teaching was conveyed by taking the prophetic line of Moses and aligning it with the lines of all the prophets, here a little and there a little.

Nga bwe kityo Yesu "yatuula ku mmeeza" e Emawusi, oluvannyuma n’alya wamu n’abayigirizwa. Mu mbeera zombi, okulya kulabikiddwa. Bino awamu biraga nti okutandika kw’ebbanga lya Pentekooti kwalagirwa mu kufuuwa omukka gw’Omwoyo Omutukuvu era ne mu kulya. Ebintu ebyatandika ebyo byaleeteddewo empaka wakati w’ekibinja ekyakkiriza n’ekyabuusabuusa. Okulya, okuwaayo Omwoyo Omutukuvu n’okuggulwawo kw’Ebyawandiikibwa birimu ekyo nti Kristo yatandika okuyigiriza kwe nga asookera ku "Musa n’abannabbi bonna." Okuyigiriza kwa Kristo kwatambulizibwa mu kutwala olunyiriri lw’obunnabbi lwa Musa n’okulugattanya n’olunyiriri lw’abannabbi bonna, wano katono, waliwo katono.

On 9/11 the breath of the four winds of Ezekiel blew upon the dead dry bones of chapter thirty-seven. At that time, as typified by the angel who descended on August 11, 1840 and empowered the first angel’s message, the angel of Revelation eighteen descended with a message that must be eaten, as did the disciples eat at the beginning of the Pentecostal period. The unwillingness of Thomas to believe identifies that when the message is introduced a shaking is marked.

Ku 9/11 omukka gw’empewo ennya za Ezekyeri gwaafuuyira ku emifupa emikalu gy’abafu egy’omu essuula 37. Mu kiseera ekyo, nga bwe kyalagirwa mu mulayika eyakka ku Agusito 11, 1840 era n’awa amaanyi obubaka bw’omulayika ow’asooka, omulayika ow’Okubikkulirwa essuula 18 yakka n’obubaka obulina okuliyibwa, nga abayigirizwa bwe baalya ku ntandikwa y’ekiseera kya Pentekooti. Obutayagala kwa Tomasi okukkiriza kulaga nti bwe kwanjulibwa obubaka, okukankana kumakibwa.

Speaking of the fall of the Twin Towers on 9/11 we are told that the Lord arose to “shake terribly the nations.” It is important to remember that a “shaking” among God’s people is accomplished by those who are fighting against a message of truth. There are “shakings” that are external, but internal shakings within the church occur in the environment of a message being presented.

Bwe twogerako ku kugwa kw’Eminara Ebbiri ku 9/11, tugambibwa nti Mukama yayimuka "okukankanya nnyo amawanga." Kye kikulu okujjukira nti "okukankana" mu bantu ba Katonda kuleetebwa abo abalwanyisa obubaka bw’amazima. Waliwo "okukankana" okw’ebweru, naye okukankana okw’omunda mu kkanisa kubeerawo mu mbeera ng’obubaka bubanjulibwa.

> “I asked the meaning of the shaking I had seen and was shown that it would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans. This will have its effect upon the heart of the receiver, and will lead him to exalt the standard and pour forth the straight truth. Some will not bear this straight testimony. They will rise up against it, and this is what will cause a shaking among God’s people.

> Nabuuza amakulu g’okukankana kwe nnali ndabye, ne nnalabisibwa nti kijja kuleetebwa olw’obujulirwa obutereevu obukubiriziddwa amagezi g’Omujulizi Omutuufu eri aba Lawodikiya. Kino kijja kukosa omutima gw’oyo akikkiriza, era kijja kumukulembera okutumbula omutindo n’okuyiwa amazima agatereevu. Abamu tebagenda kugumira buno obujulirwa obutereevu. Balyimirira bakirwanyisa, era kino kye kijja okuleeta okukankana mu bantu ba Katonda.

> “I saw that the testimony of the True Witness has not been half heeded. The solemn testimony upon which the destiny of the church hangs has been lightly esteemed, if not entirely disregarded. This testimony must work deep repentance; all who truly receive it will obey it and be purified.” Early Writings, 271.

> Nalaba nti obujulirwa bw’Omujulizi Omutuufu tebuwuliriziddwa wadde ekitundu. Obujulirwa obukakamu, ku bwo obw’omu maaso bw’ekkanisa bwanikiddwa, butwaliddwa butono, singa si okulekerwa ddala. Obujulirwa buno luteekwa okuleeta okwenenya okuzama ddala; bonna abalibuwaniriza ddala balibugondera era balituukuzibwa. Ebiwandiiko Ebyasooka, 271.

The internal “shaking” is caused by those who resist the presentation of the Laodicean message. Sister White identifies Jones and Waggoner’s message of 1888 as the Laodicean message.

"Okukankana" okw'omu mukati kuvudde ku abo abawakanya okuleetebwa kw'obubaka bwa Laodikaya. Muganda White alaga nti obubaka bwa Jones ne Waggoner obwa 1888 bwe bubaka bwa Laodikaya.

> “The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.

> Obubaka obutuweereddwa A. T. Jones ne E. J. Waggoner bwe bubaka bwa Katonda eri Ekkanisa ey’e Lawodikiya, era ennaku ziribeera eri buli ayatula nti akkiriza amazima naye n’atayolesa eri abalala emimuli egiweebwa Katonda. The 1888 Materials, 1053.

The resistance to the Laodicean message produces a shaking and Sister White aligns the message of 1888 with the descent of the angel of Revelation eighteen.

Obuwakanyi eri obubaka bwa Laodikiya buleeta okukankana, era Mukyala White agattanya obubaka bwa 1888 n’okukka kwa Malayika wa Okubikkulirwa essuula ey’ekkumi n’omunaana.

> “An unwillingness to yield up preconceived opinions, and to accept this truth, lay at the foundation of a large share of the opposition manifested at Minneapolis against the Lord’s message through Brethren Waggoner and Jones. By exciting that opposition Satan succeeded in shutting away from our people, in a great measure, the special power of the Holy Spirit that God longed to impart to them. The enemy prevented them from obtaining that efficiency which might have been theirs in carrying the truth to the world, as the apostles proclaimed it after the day of Pentecost. The light that is to lighten the whole earth with its glory was resisted, and by the action of our own brethren has been in a great degree kept away from the world.” Selected Messages, book 1, 235.

> Obutayagala kugonjera okuleka ebirowoozo ebyateekebwawo edda, era n’okukkiriza amazima gano, kye kyali ensibuko y’omugabo omunene gw’obujeemu ogwalabikira e Minneapolis okulwanyisa obubaka bwa Mukama obw’eyitira mu b’oluganda Waggoner ne Jones. Mu kuyimusiza obwo bujeemu, Sitaani yatuukirira okubazibira abantu baffe, mu ngeri enkulu, amaanyi ag’enjawulo ag’Omwoyo Omutukuvu, Katonda ge yayagalanga nnyo okubawa. Omulabe yabaziyiza okufuna obusobozi obw’amaanyi n’obukugu obwandyabadde bwaabwe mu kutwala amazima eri ensi, nga abatume bwe baakirangirira oluvannyuma olw’olunaku lwa Pentekooti. Ekitangaala ekirina okumulisa ensi yonna mu kitiibwa kyakyo kyaziyizibwa, era olw’ebikolwa by’ab’oluganda baffe, mu ngeri enkulu, kyakumibwa wala okuva ku nsi. Selected Messages, kitabo 1, omuko 235.

The doubt of Thomas at the beginning of the Pentecostal season, typifying the rebellion against the message that arrived on the day of Pentecost, typified the shaking that occurred when the leadership of Seventh-day Adventism stood up and resisted the message to the Laodicean church as presented by Jones and Waggoner in 1888. In 1888 the mighty angel of Revelation eighteen descended to lighten the earth with His glory, but due in large part to unwillingness of those leaders to set aside preconceived opinions the rebellion of Korah, Dathan and Abiram was repeated. Thomas, the Jews at Pentecost, Korah’s rebellion in the time of Moses, the rebellion of 1888 all typify 9/11 when, according to Joel—a trumpet was to be blown. That trumpet, according to Isaiah was blown to identify the sins of God’s people, thus typifying 1888 and the message to Laodicea. Jeremiah’s watchman, who blows the trumpet to return to the “old paths” aligns with Isaiah lifting up his voice as a trumpet. Jeremiah’s watchmen are Habakkuk’s watchmen who asks the question about what will be his position in the argument or debate of his history?

Okubuusabuusa kwa Tomasu ku ntandikwa y’ekiseera kya Pentekosite, nga kufaananyiriza obujeemu eri obubaka obwatuuka ku lunaku lwa Pentekosite, kwafaananyiriza okukankana okwabaawo bwe bayimirira abakulembeze b’Abadiventisiti b’Olunaku Olw’omusanvu ne bawakanya obubaka eri ekkanisa eya Laodikiya nga bwe bweyanjulibwa Jones ne Waggoner mu 1888. Mu 1888 malaika omukulu ow’Okubikkulirwa 18 yakka okutangaaza ensi n’ekitiibwa kye, naye olw’obutayagala kw’abakulembeze abo okulekaamu ebirowoozo bye baali bamaze okuteekebwamu edda, obujeemu bwa Koola, Dataani ne Abiraamu ne bubiddwamu. Tomasu, Abayudaaya ku Pentekosite, obujeemu bwa Koola mu mirembe gya Musa, n’obujeemu bwa 1888 byonna bifaananyiriza 9/11, lwe, okusinziira ku Yoweeri, ekikondeere kyali kirina okukubibwa. Ekikondeere ekyo, nga Isaaya bw’agamba, kyakubibwa okulaga ebibi by’abantu ba Katonda, era bwe kityo ne kifaananyiriza 1888 n’obubaka eri Laodikiya. Omulinde wa Yeremiya, akuba ekikondeere okuddayo mu "makubo ag’edda", ateekagana ne Isaaya ng’ayimusa eddoboozi lye ng’ekikondeere. Abalinde ba Yeremiya be b’abo ba Habakkuku ababuza ekibuuzo ku kifo kye anaayimirira mu mpaka ez’ebiseera bye.

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.

> Ndiyimirira ku mulimu gwange ogw'okukuuma, ne nneesimba ku munara; ndirindirira okulaba ky'anaangamba, n'ekyo kye ndiddamu bwe nnenyebwa. Habakkuku 2:1.

The word “reproved” means “rebuked or argued with” and it infers a question, for the next verse provides an answer.

Ekigambo "reproved" kitegeeza "okunenyebwa oba okuwakanyizibwa," era kiraga nti waliwo ekibuuzo, kubanga olunyiriri oluddako lutuwa eddamu.

> 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 “debate” or shaking that began in fulfillment of Millerite history was the message of William Miller and his rules of prophetic interpretations versus the theologians of Protestantism. The debate in Millerite history began with the confirmation of the Millerite message on August 11, 1840 when no “less a personage than Jesus Christ” descended with a little book that John was to take and eat. The argument of the watchmen of Habakkuk, the doubts of Thomas, the rebellion of 1888, the rebellion of Korah, the argument of drunkenness at Pentecost all witness to a debate which began at 9/11. The controversy which is debated is over the message of the latter rain, which began to sprinkle on 9/11.

"Okukubaganya ebirowoozo" oba "okusunsulwa" okwatandika mu kutuukirizibwa kw'ebyafaayo bya Millerite kwali obubaka bwa William Miller n'amateeka ge ag'okunnyonnyola obunnabbi, nga bikontana n'abasomi b'eddiini b'ObuProtestanti. Okukubaganya ebirowoozo mu byafaayo bya Millerite kwatandikira ku kukakasibwa kw'obubaka bwa Millerite ku August 11, 1840, lwe "atayali mulala wabula Yesu Kristo mwennyini" yakka n'ekitabo ekitono John yali alina okutwala n'okulya. Empaka z'abalinzi ba Habakkuk, okubuusabuusa kwa Thomas, obujeemu bwa 1888, obujeemu bwa Korah, n'empaka z'obutamiivu ku Pentecost, byonna biwa obujulizi nti waliwo okukubaganya ebirowoozo okutandikira ku 9/11. Empaka eziriwo zikwata ku bubaka bw'enkuba ey'oluvannyuma, eyatandika okutontoma ku 9/11.

The answer in Habakkuk that led the Millerites to produce the 1843 chart connects with the development of two classes of worshippers represented Korah and associates versus Moses, by Thomas and the other disciples; the Jews argument of drunkenness at Pentecost, the leadership of Adventism in 1888; the Protestants versus the Millerites in 1844 and the foolish and wise virgins of October 22, 1844.

Okuddamu okuli mu kitabo kya Habakkuku okwaleetera Abamillerites okukola chaati ya 1843 gukwatagana n’enkulaakulana y’ebika bibiri by’abasinza, nga birabikira mu: Koola ne banne abawakanya Musa; Tomasi n’abayigirizwa abalala; okuwakanya kw’Abayudaaya nti baali batamiddwa ku Pentekosite; obukulembeze bw’Adiventisimu mu 1888; Abaprotestanti n’Abamillerites mu 1844; n’abawala ab’obusiru n’ab’amagezi nga 22 Okitobba, 1844.

On 9/11 Christ breathed upon His disciples the Holy Spirit as a few drops before the full outpouring at the Sunday law. He then opened their understanding to the prophetic message beginning, “line upon line” with Moses by leading those disciples back to Jeremiah’s old paths where they were anointed to blow a warning trumpet. Christ breath at 9/11 came from Ezekiel’s and John’s four winds and it was the Laodicean message, which is the “straight testimony” which causes a shaking as it is resisted. 1888 typifies the rebellion of Korah, Dathan and Abiram, for it was not only the message which was being rejected, but also the chosen watchmen that were giving the trumpet a certain sound.

Ku 9/11 Kristo yaafuukira ku bayigirizwa be Omwoyo Omutukuvu ng’amatonsi amatono nga tekunnaba kubeerawo okufukibwa okwa mu bujjuvu mu kiseera ky’etteeka lya Sande. Awo n’abaggulirawo okutegeera kwabwe ku bubaka obw’obunnabbi, ng’atandika, "olunyiriri ku lunyiriri," ne Musa, ng’abakulembera okuddayo ku makubo ag’edda ge Yeremiya we baasibwa amafuta okufuuyira ekiwuubaalo eky’okulabula. Omukka gwa Kristo ku 9/11 gwava mu mpewo ennya za Ezeekyeri ne Yokaana, era gwali bubaka bwa Lawodikiya, obwo bwe "obujulizi obutereevu" obuleeta okukankana nga buwakanibwa. 1888 kifaananyiriza okujeema kwa Koola, Dathani ne Abiraamu, kubanga tekwali bubaka bwokka obubadde bugaanyizibwa, naye era n’abakuumi abaalondeddwa abaali bawa ekiwuubaalo eddoboozi eritegeerekeka.

Sister White penned that the, “shaking I had seen” “would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans.” The 1888 message was that straight testimony, and both 1888 and 9/11 mark the descent of the angel of Revelation eighteen.

Mukyala White yawandiika nti, “okukankana kwe nnalaba kujja kuba kuvudde ku bujulizi obutereevu obuleetebwa olw’amateesa g’OmuJulizi Omutuufu eri AbaLaodikeya.” Obubaka bwa 1888 bwe bwali obwo bujulizi obutereevu, era byombi 1888 ne 9/11 biraga okugwa wansi kw’omulayika owa Okubikkulirwa ekkumi n’omunaana.

> “A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.’

> "Obujulirwa obutereevu bulina okutuusibwa eri amakanisa gaffe n'ebitongole byaffe, okuzuukusa abo abebase.'

> “When the word of the Lord is believed and obeyed, steady advancement will be made. Let us now see our great need. The Lord cannot use us until he breathes life into the dry bones. I heard the words spoken: ‘Without the deep moving of the Spirit of God upon the heart, without its life-giving influence, truth becomes a dead letter.’” Review and Herald, November 18, 1902.

> Bwe kikkirizibwa era ne kigonderwa ekigambo kya Mukama, okweyongera mu maaso obutereevu kujja kubaawo. Ka kati tulabe obwetaavu bwaffe obukulu. Mukama tayinza kutukozesa okutuusa lw’afuuyira omukka gw’obulamu mu magumba amakalu. Nawulira ebigambo bigambibwa nti: ‘Nga tewali kukola okw’amaanyi kw’Omwoyo wa Katonda ku mutima, era nga tewali n’amaanyi gaagwo agawa obulamu, amazima gafuka kigambo ekifu.’ Review and Herald, Novemba 18, 1902.

At 9/11 the Laodicean message reached its perfect fulfillment as the last call to God’s former covenant people began to be sounded. It is then that Sister White notes, “A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.” The Laodicean message began when the angel of Revelation eighteen descended at 9/11, which means that at 9/11 the message to Laodicean Seventh-day Adventists was and is to “awake.” Joel commanded the drunkards to awake in verse five of chapter one. 9/11 marks the arrival of the final testing period for Adventism and it represents Joel’s command to awake. The beginning of the Pentecostal season starts with an awakening of God’s people at 9/11 and ends with the fulfillment of the parable of the ten virgins just before the Sunday law.

Ku 9/11 obubaka bwa Lawodikiya bwatuuka mu kutuukirizibwa okwatuukiridde ddala ng’okuyita okwasembayo eri abantu ba Katonda ab’endagaano eyasooka kwatandika okubuulirwa. Awo Sister White n’ategeeza nti, “Obujulirwa obutereevu bulina okuweebwayo eri amakanisa ga ffe n’ebitongole byaffe, okuzuukusa abeebase.” Obubaka bwa Lawodikiya bwatandika lwe malayika w’Okubikkulirwa ekkumi n’omunaana yakka ku 9/11, ekitegeeza nti ku 9/11 obubaka eri Abadiventisi b’ennaku ey’omusanvu ab’e Lawodikiya bwabadde era buli nti, “Muzuukuke.” Yoweeri yalagira abanywa omwenge okuzuukuka mu olunyiriri olutaano olw’essuula esooka. 9/11 ke kabonero ak’okutuuka kw’ekiseera eky’enkomerero eky’okugezesa eri Adiventizimu, era kikiikirira ekiragiro kya Yoweeri eky’okuzuukuka. Entandikwa y’ekiseera kya Pentekooti etandikira ku kuzuukuka kw’abantu ba Katonda ku 9/11 era emalira ku kutuukirizibwa kw’olugero lw’abawala ekkumi nga tekinnatuuka etteeka lya Ssande.

The awakening at 9/11 is a call to the final generation of a covenant people who are in apostasy. The awakening just before the Sunday law closes the door on the former covenant people. The beginning and the ending are the same and in July of 2023 the two witnesses of Revelation eleven were awakened to the rebellion of the prediction of July 18, 2020. The middle awakening is represented by rebellion, which identifies 9/11 as the first letter of the Hebrew alphabet, July 18, 2020 as the thirteenth letter and the Sunday law as the twenty-second and last letter of the Hebrew alphabet. The twenty-second letter represents the combination of divinity with humanity that is finalized in the last of those three awakenings.

Okuzuukuka ku 9/11 kwe kuyita eri omulembe ogw’enkomerero gw’abantu b’Endagaano abali mu bujeemu. Okuzuukuka okutandika nga tekunnaba kubeerawo etteeka erya Ssande kuggalira oluggi ku bantu b’Endagaano abaasooka. Entandikwa n’enkomerero by’emu, era mu Julaayi omwaka gwa 2023 abajulizi babiri b’Okubikkulirwa ekkumi n’emu baazuukusibwa ne bategeera obujeemu bw’okuteebereza kwa Julaayi 18, 2020. Okuzuukuka okw’omu wakati kuyolekebwa ng’obujeemu, ekiraga nti 9/11 kibalibwa ng’ennukuta esooka ey’Olwebbulaniya, Julaayi 18, 2020 ng’ennukuta ey’ekkumi n’asatu, ate n’etteeka erya Ssande ng’ennukuta ey’amakumi abiri mu bbiri era ey’enkomerero mu mannnukuta g’Olwebbulaniya. Ennukuta ey’amakumi abiri mu bbiri ey’Olwebbulaniya emiraga okwataganya kw’ObwaKatonda n’obuntu okutuukirizibwa mu ya nkomerero ku kuzuukuka okusatu okwo.

The Lord “breathes life into the dry bones” at 9/11, just as He breathed the Holy Spirit on the disciples at the beginning of the Pentecostal period. The disciples after His ascension represent those who received the Holy Spirit, and who thereafter had their understanding of the prophetic Word opened up through the methodology of “line upon line.” The reception of the Holy Spirit occurred while eating a meal, for to spiritually eat requires that you eat the flesh and drink the blood of Jesus, who is the Word.

Mukama "afuuyira obulamu mu magumba amalaluse" ku 9/11, nga bwe yafuuya Omwoyo Omutukuvu ku bayigirizwa mu ntandikwa y’ebbanga lya Pentekooti. Abayigirizwa oluvannyuma lw’okudda kwe mu ggulu bakiikirira abo abaafuna Omwoyo Omutukuvu, era oluvannyuma okutegeera kwabwe ku Kigambo eky’obwannabbi kwaggulwawo okuyitira mu ngeri ya "line upon line." Okufuna Omwoyo Omutukuvu kwaabaawo nga bali balya emmere, kubanga okulya mu by’omwoyo kyetaagisa nti olle omubiri onywe omusaayi gwa Yesu, oyo gwe Kigambo.

The rebels who joined with Korah, Dathan and Abiram represent (as do the leadership of Adventism in 1888) the class who cause the shaking by opposing the trumpet message identifying the sins of God’s people, and while also calling for a return to the old paths, the foundational truths represented by the “seven times” of Leviticus twenty-six. The trumpet is calling for both revival and reformation. The first of Miller’s prophetic jewels, and also the first to be rejected by Adventism represents the beginning and ending of the Millerite movement. The beginning and ending of the message of the first angel as proclaimed by the Millerites is marked by Moses’ “seven times.” In the beginning it was accepted, at the end it was rejected. Due to that rejection Ezekiel presents Adventism as a valley of dead dry bones. The period from 1863 unto the Sunday law in the United States is the valley of vision, according to Isaiah twenty-two, but it is a valley of dead dry bones according to Ezekiel. Both of those prophetic valleys align with Joel’s valley of Jehoshaphat, which Joel also identifies as the valley of decision.

Abajeemu abeeyunga ne Kola, Dataani ne Abiiramu balaga (nga bwe kyali ne mu bukulembeze bw'Ediventisimu mu 1888) ekika ekireeta okusunsunulwa nga balwanyisa obubaka bw'ekkondeere obulambulula ebibi by'abantu ba Katonda, era obuyita okuddayo mu makubo ag'edda, amazima ag'esinziiro agalagirwa mu "emirundi musanvu" egy'Eby'Abaleevi amakumi abiri mu mukaaga. Obubaka bw'ekkondeere buyita mu kuzuukira n'enkyukakyuka byombi. Ekyasooka mu bugagga bwa Miller obw'obunnabbi, era ne kye kyasooka okugaanibwa mu Ediventisimu, kiraga entandikwa n'enkomerero y'ekibiina ky'Abamillerite. Entandikwa n'enkomerero y'obubaka bw'omulayika asooka nga bwe baabuulanga Abamillerite bimakiddwa "emirundi musanvu" gya Musa. Ku ntandikwa kyakkirizibwa, ku nkomerero kyagaanyizibwa. Olw'okugaana okwo Ezeekyeri alaga Ediventisimu ng'ekiwonvu ky'amagumba agafu agayomanga. Ekiseera okuva mu 1863 okutuuka ku tteeka lya Ssande mu United States kye kiwonvu eky'okulaba, okusinziira ku Isaaya amakumi abiri mu bbiri, naye okusinziira ku Ezeekyeri kye kiwonvu ky'amagumba agafu agayomanga. Ebiwonvu ebyo byombi eby'obunnabbi bikwatagana n'ekiwonvu kya Yekosafaati kya Yoweeri, kye Yoweeri era ayita ekiwonvu eky'okusalawo.

With these concepts in place the question may be asked how is it that at 9/11 the book of Joel became the message Peter identified at Pentecost? We’ll try to clarify these concepts in the following articles.

Nga endowooza zino zimaze okuteekebwawo, ekibuuzo kisobola okubuzibwa nti kiva wa okuba nti ku 9/11 ekitabo kya Yoweeri kyafuuka obubaka Petero kye yalaga ku Pentekooti? Tujja kwegezaako okunnyonnyola bulungi endowooza zino mu ebyawandiiko ebiddako.

> “(Written November 5, 1892, from Adelaide, South Australia, to ‘Dear Nephew and Niece, Frank and Hattie [Belden].’)

> (Kyawandiikibwa nga 5 Novemba 1892, okuva e Adelaide, South Australia, eri 'Abazukulu bange abaagalwa, Frank ne Hattie [Belden].')

> “When you are enlightened by the Holy Spirit, you will see all that wickedness at Minneapolis as it is, as God looks upon it. If I never see you again in this world, be assured that I forgive you the sorrow and distress and burden of soul you have brought upon me without any cause. But for your soul’s sake, for the sake of Him who died for you, I want you to see and confess your errors. You did unite with those who resisted the Spirit of God. You had all the evidence that you needed that the Lord was working through Brethren Jones and Waggoner; but you did not receive the light; and after the feelings indulged, the words spoken against the truth, you did not feel ready to confess that you had done wrong, that these men had a message from God, and you had made light of both message and messengers.

> Bw’oba otangaaziddwa Omwoyo Omutukuvu, oliraba obubi bwonna obw’aliwo e Minneapolis nga bwe buli, nga Katonda bw’abulaba. Obanga sirikulaba nate ku nsi eno, okakase nti nkusonyiye olw’ennaku n’okunyigirizibwa n’omutwalo gw’omwoyo gwe wanteekako nga tewali nsonga yonna. Naye ku lwa omwoyo gwo, era ku lwa Oyo eyafira ggwe, njagala olabe era okwatule ensobi zo. Weyunga ne abo abaawakanya Omwoyo wa Katonda. Waliina obujjulizi bwonna bwe weetaaga obukakasa nti Mukama yali akola okuyita mu b’oluganda Jones ne Waggoner; naye tewayaniriza ekitangaala; era oluvannyuma lw’okunywerera ku by’owuliranga mu mutima, n’ebigambo bye wayogera okuwakanya amazima, tewawulira nga weeteeseteese okukwatula nti wakoze bubi, nti abasajja bano baalina obubaka okuva eri Katonda, era nti wanyooma n’obubaka n’abo ababutwala.

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

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

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

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

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

> Bwe nnateesa okuva e Minneapolis, Malayika wa Mukama n’ayimirira awali nange n’aŋŋamba nti: ‘Si bwe kityo; Katonda alina omulimu gw’olina okukola mu kifo kino. Abantu bali mu bujeemu nga obwa Koola, Dataani ne Abiraamu. Nkutadde mu kifo kyo ekituufu, ekitajja kukkirizibwa abo abatali mu kitangaala; tebagenda kuwuliriza obujulizi bwo; naye nnaabeeranga naawe; ekisa kyange n’amaanyi gange bijjakukuwagira. Sii ggwe gwe banyooma, wabula ababaka n’obubaka bwe ntuma eri abantu bange. Banyoomye ekigambo kya Mukama. Sitaani azibirizza amaaso gaabwe era ayonoonyezza okusalawo kwabwe; era okuggyako nga buli omwoyo aneenenya ekibi kino kyabwe, kino ky’obw’ekweyimirira obutaatukuziddwa ekivuma Omwoyo wa Katonda, banaatambulira mu kizikiza. Nditikkula ettabaaza ku kifo kyayo, okuggyako nga beenenya ne bakkira okukyuka, ndibawonya. Bazibye amaaso gaabwe ag’omu mwoyo. Tebaayagala Katonda alage Omwoyo gwe n’amaanyi ge; kubanga balina omwoyo ogw’okusaaliriza n’okunyooma ku Kigambo kyange. Obutozzirizibwa, okuzannya n’ebigambo, okusekerera n’okusaaga bikolebwa buli lunaku. Tebateekateeka mitima gyabwe okunnoonya nze. Batambula mu masannyalaze g’omuliro gwe beewakaanyizza, era okuggyako nga beenenya banaagalamira mu nnaku. Bw’ati bw’ayogera Mukama: Nyimirira ku kifo ky’obuvunaanyizibwa bwo; kubanga ndi naawe, sirikulekaawo so sirikukuvaako.’ Ebigambo bino ebiva eri Katonda saaŋŋumira kubitta mu matu.

> “Light has been shining in Battle Creek in clear, bright rays; but who of those that acted a part in the meeting at Minneapolis have come to the light and received the rich treasures of truth which the Lord sent them from heaven? Who have kept step and step with the Leader, Jesus Christ? Who have made full confession of their mistaken zeal, their blindness, their jealousies and evil surmisings, their defiance of truth? Not one; and because of their long neglect to acknowledge the light, it has left them far behind; they have not been growing in grace and in the knowledge of Christ Jesus our Lord. They have failed to receive the needed grace which they might have had, and which would have made them strong men in religious experience.

> Ekitangaala kimaze okwanagira mu Battle Creek mu kumurika okutereevu era okunyezereza; naye ani ku abo abaakola omugabo mu lukiiko olwaali e Minneapolis eyajjira eri ekitangaala n’akwaniriza obugagga obw’ekitalo bw’amazima Mukama bwe yabatumira ng’ava mu ggulu? Baani abatambulidde awamu buli sitepu n’Omukulembeze, Yesu Kristo? Baani abaakoze okwatula mu bujjuvu ku bumalirivu bwabwe obusobye, obuzibe bw’amaaso bwabwe, obuggya bwabwe n’okuteebereza kwabwe okubi, n’okuwakanya kwaabwe eri amazima? Tewali n’omu; era olw’okumala ebbanga ddene nga beewala okukkiriza ekitangaala, kibalese ennyuma nnyo; tebabadde bakula mu kisa ne mu kumanya Kristo Yesu Mukama waffe. Balemereddwa okufuna ekisa ekyetaagibwa kye bandiyinzizza okufuna, era ekyaandibafuudde ab’amaanyi mu bumanyirivu mu by’eddiini.

> “The position taken at Minneapolis was apparently an insurmountable barrier which in a great degree shut them in with doubters, questioners, with the rejecters of truth and the power of God. When another crisis comes, those who have so long resisted evidence piled upon evidence will again be tested upon the points where they failed so manifestly, and it will be hard for them to receive that which is from God and refuse that which is from the powers of darkness. Therefore their only safe course is to walk in humility, making straight paths for their feet, lest the lame be turned out of the way. It makes every difference whom we company with, whether it is with men who walk with God and who believe and trust Him, or with men who follow their own supposed wisdom, walking in the sparks of their own kindling.

> Ekifo kye baayimiriddeko e Minneapolis kyalabika nga kiziyizo ekitayinza kugonjoolwa, ekyabaleka nga baggaliddwa mu ngeri enkulu wamu n’abakkakkanya, ababuuza ebibuuzo, n’abo abagaana amazima n’amaanyi ga Katonda. Bwe wajja ekizibu ekirala, abo abamaze ebbanga ddene nga bawakanya obujjulizi obuwerekeddwako obulala bungi baliddamu okukeberwa ku bifo mwe baalemwa mu lwatu, era kijja kubeera kizibu eri bo okuwaniriza ekiva eri Katonda n’okugaana ekiva mu buyinza bw’ekizikiza. N’olwekyo, ekkubo lyabwe erimu obukuumi lyokka kwe kutambula mu bwewombeefu, nga bakola amakubo amatereevu ag’ebigere byabwe, baleme ekirema okukyamulibwa okuva mu kkubo. Kikulu nnyo be twetooloola, oba nga tuli wamu n’abantu abatambulira ne Katonda era abamukkiriza ne bamwesiga, oba nga tuli n’abantu abagoberera amagezi gaabwe ge balowooza nti magezi, nga batambula mu nsasi z’omuliro gwe bo bennyini bakumye.

> “The time and care and labor required to counteract the influence of those who have worked against the truth has been a terrible loss; for we might have been years ahead in spiritual knowledge; and many, many souls might have been added to the church if those who ought to have walked in the light had followed on to know the Lord, that they might know His going forth is prepared as the morning. But when so much labor has to be expended right in the church to counteract the influence of workers who have stood as a granite wall against the truth God sends to His people, the world is left in comparative darkness.

> Obudde, n’obwegendereza, n’emirimu egyetagiddwa okuziyiza okukosa kw’abo abaalwanyiza amazima, kibadde kufiirwa okunene ennyo; kubanga twandibeeranga mu maaso emyaka mingi mu obumanyi bw’eby’omwoyo; era emyoyo mingi nnyo yandibadde giyongeddwa mu kkanisa singa abo abaasaanidde okutambula mu musana bandigoberedde ne bagenda mu maaso okumanya Mukama, balyoke bamanye nti okuvayo kwe kwetegekeddwa ng’obudde bw’enkya. Naye bwe kyetaagisa okukozesa emirimu mingi ennyo munda mu kkanisa okuziyiza okukosa kw’abakozi abayimiridde ng’olusenge olw’amayinja agaguma ennyo okulwanyisa amazima Katonda atuma eri abantu be, ensi n’eesigalira mu kizikiza okusinga.

> “God meant that the watchmen should arise and with united voices send forth a decided message, giving the trumpet a certain sound, that the people might all spring to their post of duty and act their part in the great work. Then the strong, clear light of that other angel who comes down from heaven having great power, would have filled the earth with his glory. We are years behind; and those who stood in blindness and hindered the advancement of the very message that God meant should go forth from the Minneapolis meeting as a lamp that burneth, have need to humble their hearts before God and see and understand how the work has been hindered by their blindness of mind and hardness of heart.

> Katonda yagenderera nti abalinzi bayimuke, era mu ddoboozi limu batume obubaka obukakafu, bawe ekiŋŋombe eddoboozi erikakafu, abantu bonna basobole okwanguwa okuyimirira mu bifo byabwe eby’obuvunaanyizibwa era bakole omugabo gwabwe mu mulimu omukulu. Awo ekitangaala ekigumivu era ekitereevu kya malaika omulala oyo ava mu ggulu ng’alina amaanyi amanene, kyandibadde kijjuza ensi ekitiibwa kye. Tuli emabega emyaka mingi; era abo abaayimirira mu buzibe ne baziyiza entambula y’obubaka obwo bennyini Katonda yagenderera buve okuva mu nkuŋŋaana e Minneapolis ng’ettaala eyaka, balina okwewombeeka mu maaso ga Katonda era balabe bategeere engeri omulimu gye gwaziyiziddwa olw’obuzibe bw’amagezi gaabwe n’obukakanyavu bw’emitima gyabwe.

> “Hours have been spent in quibbling over little things; golden opportunities have been wasted while heavenly messengers have grieved, impatient at the delay. The Holy Spirit—there has been so little appreciation of its value or the necessity for every soul to receive it. Those who do receive the heavenly endowment will go forth clad with the armor of righteousness to do battle for God. They will respect the leadings of the Lord and will be filled with gratitude to Him for His mercy. But in many, many places, and on many, many occasions, it could truthfully be said as in Christ’s day of those who profess to be God’s people, that not many mighty works could be done, because of their unbelief. Many who have been bound in fetters of darkness have been respected because God has used them, and their unbelief has aroused doubt and prejudice against the message of truth which angels of heaven were seeking to communicate through human agencies—justification by faith, the righteousness of Christ.” The 1888 Materials, 1066–1070.

> Essaawa nnyingi zakozeseddwa mu kuwakanira bintu bitono; emikisa egy’omuwendo omungi gizikiriziddwa nga ababaka b’omu ggulu bakungubaga, nga batagumiikiriza olw’okulwawo. Omwoyo Omutukuvu - wabaddewo okusiima okutono nnyo ku muwendo gwagwo oba obwetaavu bwa buli mwoyo okugufuna. Abo abafuna ekirabo ky’omu ggulu baligenda nga bambadde eby’okulwanyisa eby’obutuukirivu okulwanirira Katonda. Baligondera okulungamizibwa kwa Mukama era balijjuzibwa okwebaza gy’ali olw’okusaasirwa kwe. Naye mu bifo bingi nnyo, era mu biseera bingi nnyo, kyandisobose okwogerwa mu mazima, nga mu nnaku za Kristo, ku abo abeyita nti be bantu ba Katonda, nti ebikolwa eby’amaanyi tebyayinza kukolebwa bingi, olw’obutakkiriza bwabwe. Abangi abaasibiddwa mu minyoolo gy’ekizikiza baweereddwa ekitiibwa kubanga Katonda abakozesezza, era obutakkiriza bwabwe buvuddeko okubuusabuusa n’okukyayira obubaka bw’amazima kwe bamalayika b’omu ggulu baali bagezaako okutuusa okuyita mu bantu - okutuukirizibwa mu kukkiriza, obutuukirivu bwa Kristo. Ebyawandiikibwa eby’omwaka gwa 1888, 1066-1070.

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