Article

# Elijah - Number Eight

Eriya - Ennamba Munaana

Jericho

Yeriko

Author

Jeff Pippenger

Published

October 9, 2023

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In the beginning of ancient literal Israel and also the beginning of modern spiritual Israel, at the Red Sea crossing, and then at the great disappointment, a series of progressive tests began that ultimately arrived at the final test. The failure of that last test in the book of Numbers and in Millerite history marks the beginning of a wilderness wandering.

Mu ntandikwa ya Isirayiri ow’omubiri ow’edda, era mu ntandikwa ya Isirayiri ow’omwoyo ow’omu kiseera kino, ku kuyita Ennyanja Emyufu, era oluvannyuma ne mu Busaaliddwa Obunene, waatandika ennyiriri y’ebigezo ebyeyongerayo ebyaggwa mu kigezo eky’enkomerero. Okulemererwa mu kigezo ekyo eky’oluvannyuma mu kitabo ky’Okubala ne mu byafaayo by’Abamillerite kulaga entandikwa y’entambula mu ddungu.

> “For forty years did unbelief, murmuring, and rebellion shut out ancient Israel from the land of Canaan. The same sins have delayed the entrance of modern Israel into the heavenly Canaan. In neither case were the promises of God at fault. It is the unbelief, the worldliness, unconsecration, and strife among the Lord’s professed people that have kept us in this world of sin and sorrow so many years.

> Obutakkiriza, okwemulugunya, n’obujeemu byabalekera Isirayiri ey’edda ebweru w’ensi ya Kanani okumala emyaka amakumi ana. Ebibi bimu ebyo byennyini bireetedde okulwisa obudde okuyingira kwa Isirayiri w’omu mulembe guno mu Kanani ey’omu ggulu. Mu mbeera zombi, ebisuubizo bya Katonda tebyalemwa. Obutakkiriza, omwoyo gw’ensi, obutakwewaayo, n’enjawukana mu bo abeyita abantu ba Mukama bye bitukuumye wano mu nsi eno ey’ekibi n’ennaku okumala emyaka mingi nnyo.

> “We may have to remain here in this world because of insubordination many more years, as did the children of Israel; but for Christ’s sake, His people should not add sin to sin by charging God with the consequence of their own wrong course of action.” Evangelism, 696.

> “Tuyinza okusigala wano mu nsi eno emyaka emingi emirala olw’obujeemu, nga bwe kyali ku baana ba Isirayiri; naye olw’erinnya lya Kristo, abantu be tebalina kwongera ekibi ku kibi nga bassa omusango ku Katonda olw’ebivudde mu makubo gaabwe amabi.” Evangelism, 696.

At the end of ancient Israel’s history, as in the beginning there was a progressive testing process which ended when ancient literal Israel was taken into captivity in Babylon. At the end of modern spiritual Israel, they too will face a progressive testing process. That process ends when Laodicean Adventists are overthrown at the Sunday law. As with ancient Israel, modern Israel will be taken captive by spiritual Babylon.

Ku nkomerero y’ebyafaayo bya Isirayiri ey’edda, nga bwe kyali ku ntandikwa, waaliwo enteekateeka y’ebigezo eyeyongera mu maaso, eyagwaawo Isirayiri ey’omubiri ey’edda bwe yattwalibwa mu buwaŋŋanguse e Babulooni. Ku nkomerero y’ebyafaayo bya Isirayiri ey’omwoyo ey’ebiseera bya leero, nabo bajja okusisinkana enteekateeka y’ebigezo eyeyongera mu maaso. Enteekateeka eyo egwaawo Abadiventisti aba Lawodikiya bwe baggibwawo mu kiseera ky’etteeka ery’olunaku lwa Sande. Nga bwe kyali ku Isirayiri ey’edda, Isirayiri ey’omwoyo ey’ebiseera bya leero ejja okutwalibwa mu buwaŋŋanguse e Babulooni ow’omwoyo.

The Millerite movement that began prophetically in 1798, and ended officially in 1863, typifies the movement of the one hundred and forty-four thousand that began in 1989 and ends at the close of human probation and the Second Coming of Christ. Between the ending of the Millerite movement and the arrival of the mighty movement of the third angel, is the history of the legally registered Laodicean Seventh-day Adventist church.

Ekikula ky’Abamillerite ekyatandika mu by’obunnabbi mu 1798, ne kiggwa mu butongole mu 1863, kikola ng’ekifaananyi ky’ekikula ky’abo emitwala kkumi n’ena n’enkumi nnya ekyatandika mu 1989 era ne kiggwa ku kuggwaawo kw’ekiseera ky’omusaasizi ky’abantu n’Okukomawo okwokubiri kwa Kristo. Wakati w’okuggwa kwa kikula kya b’Amillerite n’okutuuka kw’ekikula eky’amaanyi eky’omulayika ow’okusatu, mwe muli ebyafaayo by’Ekkanisa ya Abadiventisiti ab’Olunaku olw’omusanvu ey’e Lawodikiya eyawandiisibwa mu mateeka.

> “A distance of only eleven days’ journey lay between Sinai and Kadesh, on the borders of Canaan; and it was with the prospect of speedily entering the goodly land that the hosts of Israel resumed their march when the cloud at last gave the signal for an onward movement. Jehovah had wrought wonders in bringing them from Egypt, and what blessings might they not expect now that they had formally covenanted to accept Him as their Sovereign, and had been acknowledged as the chosen people of the Most High?” Patriarchs and Prophets, 376.

> Obuwanvu bw’olugendo bwa ennaku kkumi n’emu bokka bwe bwali wakati wa Sinaayi ne Kadesi, ku nsalo za Kanaan; era mu ssuubi ly’okuyingira mangu mu nsi ennungi, eggye lya Isirayiri ne liddamu okutambula oluvannyuma bwe ekire kyawa akabonero okweyongerayo. Yakuwa yali akoze eby’amagero mu kubaggya e Misiri, kale emikisa ki gye baali tebasuubira, nga kati baali bakkiriziganye mu ndagaano okumukkiriza ng’Omufuzi waabwe, era nga baakakasiddwa ng’abantu abalondebwa ab’Oyo Ali Waggulu Ennyo? Patriarchs and Prophets, 376.

Their short journey ended up being forty years, due to their unbelief and disobedience. Had they manifested a faith that was based upon their mighty deliverance out of slavery, they would have soon crossed over the Jordan river and entered into the Promised Land. Their first obstacle thereafter would have been the same obstacle that Joshua later took up. After forty years, literal Israel left the wilderness for the Promised Land, and Jericho was their first step, and it stands as a symbol of the power of God unto salvation unto everyone that believes. Jericho is also the symbol of the work that the Millerite movement was to confront in 1863, but they retreated into the wilderness. The symbolism of Elijah is directly connected with the symbolism of Jericho, and it is informative to consider Elijah’s historical connection with Jericho.

Olw’obutakkiriza n’obutagonda bwabwe, olugendo lwabwe olutono lwalemereddewo ne lufuuka emyaka amakumi ana. Singa baalaze okukkiriza okwesigamiziddwa ku kununulibwa kwabwe okunene okuva mu buddu, bandibadde bawuye mangu Omugga Yoludaani ne bayingira mu Nsi eyasuubizibwa. Ekiziyiza kyabwe ekyasooka oluvannyuma kyandibadde kye kimu ne kye Yoswa yajja okusisinkana. Bwaggwawo emyaka amakumi ana, Isirayiri ey’omubiri ne va mu ddungu ne bagenda mu Nsi eyasuubizibwa, era Yeliko kyabadde eky’okutandika kyabwe; era kiyimirira ng’akafaananyi k’amaanyi ga Katonda ag’okulokola buli amukkiriza. Yeliko era ky’akafaananyi k’omulimu gwe ekibiina ky’Abamilera baalina okusisinkana mu 1863, naye ne baddira emabega ne baddayo mu ddungu. Obufaananyi bwa Eriya buhambana ddala n’obufaananyi bwa Yeliko, era kirimu eby’enjigiriza okwekenneenya enkolagana ya Eriya ne Yeliko mu byafaayo.

> Now the rest of the acts of Omri which he did, and his might that he showed, are they not written in the book of the chronicles of the kings of Israel? So Omri slept with his fathers, and was buried in Samaria: and Ahab his son reigned in his stead. And in the thirty and eighth year of Asa king of Judah began Ahab the son of Omri to reign over Israel: and Ahab the son of Omri reigned over Israel in Samaria twenty and two years. And Ahab the son of Omri did evil in the sight of the Lord above all that were before him. And it came to pass, as if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, that he took to wife Jezebel the daughter of Ethbaal king of the Zidonians, and went and served Baal, and worshipped him. And he reared up an altar for Baal in the house of Baal, which he had built in Samaria. And Ahab made a grove; and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him. In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 16:27–17:1.

> Naye ebirala byonna eby’Omri bye yakola, n’amaanyi ge ge yalaga, tebyawandiikibwa mu kitabo ky’ebyafaayo by’abakabaka ba Isirayiri? Omri ne yeebaka ne bajjajja be, ne bamuziika e Samaliya; Ahab mutabani we n’afugira mu kifo kye. Mu mwaka ogw’amakumi asatu mu munaana ogwa Asa kabaka wa Yuda, Ahab mutabani wa Omri n’atandika okufuga Isirayiri; era Ahab mutabani wa Omri n’afugira Isirayiri e Samaliya emyaka amakumi abiri mu bbiri. Era Ahab mutabani wa Omri yakola ebibi mu maaso ga Mukama okusinga abo bonna abaamubanjirira. Era ng’ekintu kitono gy’ali okutambulira mu bibi bya Jeroboam mutabani wa Nebat, n’addira omukazi Jezebel muwala wa Ethbaal kabaka w’Abazidoni, n’agenda n’aweereza Baali, n’amusinza. N’ateekawo ekyoto eri Baali mu nnyumba ya Baali gye yazimba e Samaliya. Era Ahab n’ateekawo akabira; era Ahab yasunguwaza Mukama Katonda wa Isirayiri okusinga abakabaka bonna ba Isirayiri abaamubanjirira. Mu nnaku ze Hiel ow’e Beteli yazimba Yeriko; n’assaawo omusingi gwaakyo ng’afiiriddwa Abiram omubereberye we, n’ateekawo enzigi zaakyo ng’afiiriddwa Segub omuto we, nga bwe kyali ekigambo kya Mukama kye yayogera okuyita mu Joshua mutabani wa Nun. Era Elijah Omutishubi, eyali ku batuuze ba Gireyaadi, n’agamba Ahab nti, Nga Mukama Katonda wa Isirayiri bw’ali mulamu, oyo gwe nnyimirira mu maaso ge, tewaliba musulo wadde enkuba mu myaka gino, wabula nga ku kigambo kyange. 1 Bassekabaka 16:27-17:1

The confrontation that Elijah had with the gods of Ahab and Jezebel at Mount Carmel was in response to the apostasy of the northern kingdom of Israel’s seventh king who “did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him.” The word ‘provoke’ in the passage, is a reference to the “day of provocation” that was represented by the tenth test in Numbers fourteen. Ahab’s provoking of God represented the last of ten tests that was brought about by the evil report of ten spies in Numbers fourteen. Therefore, it represents the last test for the Millerite movement and the last test for the one hundred and forty-four thousand.

Okusoomoozana kwe Eriya ne bakatonda ba Akabu ne Yezeberi ku Lusozi Kalemeri kwali kuddamu eri obujeemu bwa kabaka w’omusanvu w’obwakabaka obw’obukiikakkono bwa Isirayiri, eyakola ebyasunguwaza Mukama Katonda wa Isirayiri okusinga bakabaka bonna abaasooka mu Isirayiri. Ekigambo ‘provoke’ mu kitundu kino kiyogerera ku ‘lunaku lw’okusunguwaza’ olwakiragirwa mu kikemebwa eky’ekkumi mu Okubala 14. Okusunguwaza kwa Akabu eri Katonda kwakiikirira ekisembayo mu bikemebwa kkumi, ebyaleetebwa olw’obubaka obubi obwa basasi kkumi mu Okubala 14. Kale, kino kiikirira ekikemebwa eky’enkomerero eri ekibiinja ky’Abamillerite, era ne kikemebwa eky’enkomerero eri abo emitwalo kkumi n’ena n’enkumi nnya.

> Wherefore as the Holy Ghost saith, Today if ye will hear his voice, Harden not your hearts, as in the provocation, in the day of temptation in the wilderness. Hebrews 3:7, 8.

> Ky'ova olwo, nga Omwoyo Omutukuvu bw'agamba nti, Leero bwe muwulira eddoboozi lye, temugumya mitima gyammwe, nga mu kujeemera, ku lunaku lw'okukemebwa mu ddungu. Abaebbulaniya 3:7, 8.

In the prophetic “day of provocation” represented by Ahab, the prophet Elijah prayed that if it was necessary, God would bring judgments upon Israel that His people might repent from the sins they were participating in.

Mu “lunaku lw’okumujeemera” olw’obunnabbi olwakirirwa Akabu, nnabbi Eriya yasaba nti bwe kiba kyetaagisa, Katonda aleete ebibonerezo ku Isirayiri, abantu be basobole okwenenya ne bava mu bibi bye baali bennyigiraamu.

> “The people of Israel had gradually lost their fear and reverence for God until His word through Joshua had no weight with them. ‘In his [Ahab’s] days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his first-born, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun.’

> Abantu ba Isirayiri mpola mpola baavaako okutya n’okussa ekitiibwa eri Katonda okutuusa nga ekigambo kye okuyita mu Joshua tekyabalina makulu. ‘Mu nnaku ze [za Ahab] Hiel ow’e Bethel yazimba Jericho: n’assaawo omusingi gwaayo ku Abiram omubereberye we, era n’ateekawo enzigi zaayo ku Segub omwana we omuto, ng’okugoberera ekigambo kya Mukama kye yayogera okuyita mu Joshua mutabani wa Nun.’

> “While Israel was apostatizing, Elijah remained a loyal and true prophet of God. His faithful soul was greatly distressed as he saw that unbelief and infidelity were fast separating the children of Israel from God, and he prayed that God would save His people. He entreated that the Lord would not wholly cast away His sinning people, but that He would by judgments if necessary arouse them to repentance and not permit them to go to still greater lengths in sin and thus provoke Him to destroy them as a nation.

> Mu kiseera Isirayiri ng’akyama okuva mu mazima, Eriya n’asigala nnabbi wa Katonda omwesigwa era omutuufu. Omwoyo gwe omwesigwa ne gubonaabona nnyo nga bw’alaba nti obutakkiriza n’obutaba beesigwa eri Katonda byali byawukanya mangu abaana ba Isirayiri ne Katonda, era n’asaba Katonda alokole abantu be. N’asaba nnyo nti Mukama aleme okusuula ddala abantu be abonoona, naye bw’eba ekyetaagisa ayite mu bibonerezo abazukise okwenenya, era aleme okubakkiriza okweyongera okukola ekibi ne bamusunguwaza okubaazikiriza ng’eggwanga.

> “The message of the Lord came to Elijah to go to Ahab with the denunciations of His judgments because of the sins of Israel. Elijah traveled day and night until he reached the palace of Ahab. He solicited no admission, and waited not to be formally announced. All unexpectedly to Ahab, Elijah stands before the astonished king of Samaria in the coarse garments usually worn by the prophets. He makes no apology for his abrupt appearance, without invitation; but, raising his hands to heaven, he solemnly affirms by the living God, who made the heavens and the earth, the judgments which would come upon Israel: ‘There shall not be dew nor rain these years, but according to my word.’

> Ekigambo kya Mukama ne kijjira eri Eriya kimulagira agende eri Akabu ng’alangirira okusala kwe emisango olw’ebibi bya Isirayiri. Eriya n’atambula emisana n’ekiro okutuusa lwe yatuuka mu lubiri lwa Akabu. Teyaasaba kuyingira, era teyalindira kubanjulwa mu ngeri entongole. Nga Akabu teyaali ateeberezza n’akatono, Eriya n’ayimirira mu maaso g’oyo kabaka wa Samaliya eyawuniikiridde, ng’ayambadde engoye ez’eboya ez’abannabbi ze bayambalanga bulijjo. Teyeenenya kulabikako kwe nga tayitiddwa; naye, ng’awanula emikono gye eri eggulu, n’ategeeza mu bukakafu n’alayira mu Katonda omulamu eyakola eggulu n’ensi, eby’okusala emisango ebirigenda okutuuka ku Isirayiri nti: ‘Tewaliba musulo newaakubadde enkuba mu myaka gino, wabula okutuusa lwe ndigamba.’

> “This startling denunciation of God’s judgments because of the sins of Israel fell like a thunderbolt upon the apostate king. He seemed to be paralyzed with amazement and terror; and before he could recover from his astonishment, Elijah, without waiting to see the effect of his message, disappeared as suddenly as he came. His work was to speak the word of woe from God, and he instantly withdrew. His word had locked up the treasures of heaven, and his word was the only key which could open them again.” Testimonies, volume 3, 273.

> Okulangirirwa kuno okw’ekikangabwa olw’okusalira omusango kwa Katonda olw’ebibi bya Isirayiri kwagwa ku kabaka avudde ku ddiini ng’enkuba. Yalabika nga yaŋŋangiddwa olw’okwewuunya n’entiisa; era nga tannakomawo mu mbeera okuva mu kuwuniikirira kwe, Eriya, nga atalindirira kulaba ebivudde mu bubaka bwe, n’abulawo mu bwangu bwe yajjira. Omulimu gwe gwali okwogera ekigambo eky’okulabula n’okubonereza okuva eri Katonda, era amangu ddala n’avaawo. Ekigambo kye kyali kiggalidde emiterekero egy’omu ggulu, era ekigambo kye kyokka kye kyali akasumuluzo akasobolanga okugiggulawo nate. Obujulizi, voliyumu 3, 273.

Israel had forgotten that Joshua had strictly commanded them not to associate with the heathen nations, and to never rebuild Jericho. Though the battle of Jericho was a tremendous demonstration of God’s power and a symbol of God’s promise to lead His people into the Promised Land, there was also a sin, a curse and a deliverance associated with Jericho. The ‘sin’ was that of Achan who coveted the wealth and influence of Jericho, the ‘curse’ was upon any man that would rebuild Jericho and the harlot Rahab represented the ‘deliverance’. Achan wanted the beautiful Babylonian robe. He thought he could hide his sin, as Adam and Eve sought to hide their sin with a garment of fig leaves. Achan wanted the prosperity that Jericho represented, and he wished to be associated with Babylon.

Abayisirayiri baali baweerabidde nti Yoswa yali abalagidde mu ngeri enkakali obutabeegattanga n’amawanga agatamanyi Katonda, era obutaddayo kuzimba Yeriko nate. Newankubadde olutalo lwa Yeriko lwali lulaze nnyo amaanyi ga Katonda era nga kabonero k’okusuubiza kwa Katonda okuluŋŋamya abantu be okuyingira mu Nsi Ensuubize, waaliwo era ekibi, ekikolimo, n’okununulibwa ebyali byegattiddwa ku Yeriko. ‘Ekibi’ kye kya Achan eyayegomba obugagga n’ettutumu eby’e Yeriko; ‘ekikolimo’ kyali ku muntu yenna eyandizimba Yeriko nate; ate omwenzi Rahab ye yakiikirira ‘okununulibwa’. Achan yayagala olugoye olulungi olw’e Babulooni. Yalowooza nti asobola okukisa ekibi kye, nga Adamu ne Eva bwe baagezaako okukisa ekibi kyabwe n’olugoye olw’amakoola g’omutini. Achan yegomba obuwangaazi n’obugagga Yeriko bye yali ekiikirira, era yayagala okweggatta ne Babulooni.

Jericho is set forth as a symbol of the work of carrying the third angel’s message to the world, but it possesses a warning about the sin of loving and trusting in the world. The symbol of Jericho also contains a curse against the rebuilding of Jericho and Rahab represents those still in Babylon that come out when the loud cry of the third angel is proclaimed.

Yeriiko eteereddwawo ng’ekifananyi ky’omulimu ogw’okutwala obubaka bwa malayika ow’okusatu eri ensi yonna, naye kirimu okulabula ku kibi eky’okwagala n’okwesiga ensi. Ekifananyi kya Yeriiko kirimu era ekivume ekikwata ku kuddamu okuzimba Yeriiko, era Laabaabu akiikirira abo abakyali mu Babulooni abavaayo bwe litangazibwa eddoboozi eddene erya malayika ow’okusatu.

> “Elijah’s faithful soul was grieved. His indignation was aroused, and he was jealous for the glory of God. He saw that Israel was plunged into fearful apostasy. And when he called to mind the great things that God had wrought for them, he was overwhelmed with grief and amazement. But all this was forgotten by the majority of the people. He went before the Lord, and, with his soul wrung with anguish, pleaded for Him to save His people if it must be by judgments. He pleaded with God to withhold from His ungrateful people dew and rain, the treasures of heaven, that apostate Israel might look in vain to their gods, their idols of gold, wood, and stone, the sun, moon, and stars, to water and enrich the earth, and cause it to bring forth plentifully. The Lord told Elijah that He had heard his prayer and would withhold dew and rain from His people until they should turn unto Him with repentance.

> Omwoyo omwesigwa ogwa Eriya gwanakuwala nnyo. Obusungu bwe bwazukuka, era yalina obuggya ku lwa kitiibwa kya Katonda. Yalaba nti Isirayiri yali aguddemu nnyo mu kuvuddemu eddiini okw’entiisa. Era bwe yajjukira ebikulu Katonda bye yabakolera, n’ajjula ennaku era n’awuunyirwa nnyo. Naye bino byonna abasinga b’abantu baabyerabira. Yagenda mu maaso ga Mukama, era ng’omwoyo gwe gujjudde obulumi, n’amusaba alokole abantu be ne bwe kiba nga kuyita mu bibonerezo. Yasaba Katonda annyime abantu be abatamwebaza omusulo n’enkuba, eby’obugagga eby’eggulu, bw’atyo Isirayiri eyavuddemu eddiini etunuulire bwereere eri bakatonda baabwe, ebifaananyi byabwe eby’zaabu, omuti n’amayinja, enjuba, omwezi n’ennyonyezi, okunywesa n’okugaggawaza ensi, era okugireetera okuleeta ebibala bingi. Mukama n’agamba Eriya nti awulidde okusaba kwe era ajja kubannyima omusulo n’enkuba ku bantu be okutuusa lwe banaamukyukira nga beenenya.

> “God had specially guarded His people against mingling with the idolatrous nations around them, lest their hearts should be deceived by the attractive groves and shrines, temples and altars, which were arranged in the most expensive, alluring manner to pervert the senses so that God would be supplanted in the minds of the people.

> Katonda yalabirira ennyo abantu be n’abakuumira ddala baleme okutabagana n’amawanga agasinza ebifaananyi agali okwetooloola bo, emitima gyabwe gireme okulimbibwa obulabi bw’ebisiko ebiweereddwayo n’ebisabo, ennyumba z’okusinza n’ebyoto, ebyategekeddwa mu ngeri ey’omuwendo omusukkulumu era ey’okusikiriza ennyo okudobya ebyawulira, okutuusa nga Katonda asikiziddwa mu birowoozo by’abantu.

> “The city of Jericho was devoted to the most extravagant idolatry. The inhabitants were very wealthy, but all the riches that God had given them they counted as the gift of their gods. They had gold and silver in abundance; but, like the people before the Flood, they were corrupt and blasphemous, and insulted and provoked the God of heaven by their wicked works. God’s judgments were awakened against Jericho. It was a stronghold. But the Captain of the Lord’s host Himself came from heaven to lead the armies of heaven in an attack upon the city. Angels of God laid hold of the massive walls and brought them to the ground. God had said that the city of Jericho should be accursed and that all should perish except Rahab and her household. These should be saved because of the favor that Rahab showed the messengers of the Lord. The word of the Lord to the people was: ‘And ye, in anywise keep yourselves from the accursed thing, lest ye make yourselves accursed, when ye take of the accursed thing, and make the camp of Israel a curse, and trouble it.’ ‘And Joshua adjured them at that time, saying, Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his first-born, and in his youngest son shall he set up the gates of it.’

> Ekibuga Yeriko kyali kiweewaayo mu kusinza ebifaananyi okw’ekitalo ennyo. Abatuuze baakyo baali bagagga nnyo, naye obugagga bwonna Katonda bwe yabawa baabutegeeranga ng’ebirabo bya bakatonda baabwe. Baali balina zaabu ne ffeeza bingi nnyo; naye, ng’abantu abaasooka Amataba, baali bawononefu era abavumirira, era baanyooma ne baan yiiza Katonda ow’eggulu olw’ebikolwa byabwe eby’obubi. Ebisalirwako bya Katonda byazuukirira ku Yeriko. Kyali ekigo ekinywevu. Naye Omuduumizi w’eggye lya Mukama ye yennyini n’ava mu ggulu okutwala amaggye ag’eggulu okulumba ekibuga. Abamalayika ba Katonda ne bakwata ku bbugwe ebinene ne babimenya ne babisiisa wansi. Katonda yali agambye nti ekibuga Yeriko kikolimirwe era bonna bazikirire, okujjako Rahab n’amaka ge. Bano balokoke olw’ekisa Rahab kye yalaga ababaka ba Mukama. Ekigambo kya Mukama eri abantu kyali nti: ‘Naye mmwe, mwekuume ddala ku kintu ekikolimirwa, mulemenga okwekoleera ekikolimo, bwe munaayoolamu ku kintu ekikolimirwa, ne mulettera olusiisira lwa Isirayiri ekikolimo, ne mulireetera obuzibu.’ ‘Era Yoswa n’abalayiza mu kiseera ekyo, ng’agamba, Akolebwe ekikolimo mu maaso ga Mukama omusajja anaayimirira n’azimba ekibuga kino Yeriko: anaateeka omusingi gwakyo ku mutabani we omubereberye, era ku mutabani we omuto anaateekawo emiryango gyakyo.’

> “God was very particular in regard to Jericho, lest the people should be charmed with the things that the inhabitants had worshiped and their hearts be diverted from God. He guarded His people by most positive commands; yet notwithstanding the solemn injunction from God by the mouth of Joshua, Achan ventured to transgress. His covetousness led him to take of the treasures that God had forbidden him to touch because the curse of God was upon them. And because of this man’s sin the Israel of God were as weak as water before their enemies.

> Katonda yalabirira nnyo ensonga eya Yeriko, aleme abantu kusikirizibwa ebintu abatuuze b’e Yeriko bye baasinzanga, ne emitima gyabwe ne gikyuka ne giva ku Katonda. Yakuuma abantu be n’ebiragiro ebikakafu ddala; naye newaakubadde ekiragiro eky’ekitiibwa n’ekitukuvu okuva eri Katonda okuyitira mu akamwa ka Yoswa, Akani yasazeewo okimenya. Okwegomba kwe kwamuleetera okutwala ku bintu eby’obugagga Katonda bye yamugaana okubikwatagako, kubanga ekikolimo kya Katonda kyali ku byo. Era olw’ekibi ky’omusajja ono Isirayiri ya Katonda yafuuka ng’amazzi mu maaso g’abalabe baabwe.

> “Joshua and the elders of Israel were in great affliction. They lay before the ark of God in most abject humility because the Lord was wroth with His people. They prayed and wept before God. The Lord spoke to Joshua: ‘Get thee up; wherefore liest thou thus upon thy face? Israel hath sinned, and they have also transgressed My covenant which I commanded them: for they have even taken of the accursed thing, and have also stolen, and dissembled also, and they have put it even among their own stuff. Therefore the children of Israel could not stand before their enemies, but turned their backs before their enemies, because they were accursed: neither will I be with you any more, except ye destroy the accursed from among you.’

> Yoswa n’abakadde ba Isirayiri baali mu nnaku ennene. Baagalamira mu maaso g’essanduuko ya Katonda mu kweetoowaza okusinga ddala kubanga Mukama yali asunguwalidde abantu be. Baasaba ne bakaaba mu maaso ga Katonda. Mukama n’ayogera ne Yoswa nti: “Yimuka; lwaki ogalamidde bw’otyo ku maaso go? Isirayiri akoze ekibi, era bamenye endagaano yange gye naabalagira; kubanga batutte ku kintu ekyakolimirwa, era babbide, era ne balimba, era ne bakiteeka mu bintu byabwe. Ky’ova olwo abaana ba Isirayiri tebaasobodde okuyimirira mu maaso g’abalabe baabwe, naye ne badda emabega mu maaso g’abalabe baabwe, kubanga baali bakolimirwa; so siijja kubeeranga nammwe nate, wabula bwe munaazikiriza ekikolimirwa okuva wakati mu mmwe.”

> “I have been shown that God here illustrates how He regards sin among those who profess to be His commandment-keeping people. Those whom He has specially honored with witnessing the remarkable exhibitions of His power, as did ancient Israel, and who will even then venture to disregard His express directions, will be subjects of His wrath. He would teach His people that disobedience and sin are exceedingly offensive to Him and are not to be lightly regarded.” Testimonies, volume 3, 263, 264.

> "Nkulagiddwa nti wano Katonda alaga engeri gy’atunuulira ekibi mu abo abeyita nti be bantu be abakwatanga amateeka ge. Abo be yawadde ekitiibwa eky’enjawulo okulaba obulaga obw’ekitalo bw’amaanyi ge, nga bwe kyali eri Isirayiri ey’edda, era ne bwe batyo ne basuula ku bbali ebiragiro bye ebitegeerekeka ddala, balikwatibwako obusungu bwe. Ayagala okuyigiriza abantu be nti obujeemu n’ekibi bimunnyisa nnyo ennyo era tebitwalibwa bwereere." Obujulizi, omuwendo ogwokusatu, omuko 263, 264.

The story of Jericho includes the warning to not trust in the perceived strength and glory of the wicked and affluent city. A “city” in Bible prophecy is a kingdom, and Achan took a Babylonian garment. A garment prophetically represents character, so in the “last days,” Achan’s hiding of the Babylonish garment represents a hidden desire to possess the character of spiritual Babylon. The character, or image of spiritual Babylon is what the United States covets when it brings together church and state.

Olugero lwa Yeliko lulimu okulabula obutawesiga maanyi n’ekitiibwa ebirabika eby’ekibuga ekibi era ekirina obugagga. ‘Ekibuga’ mu bunabbi bwa Bayibuli kitegeeza obwakabaka, era Akani yatwala ekyambalo eky’e Babulooni. Ekyambalo mu by’obunnabbi kitegeeza enkula y’obuntu, noolwekyo mu ‘nnaku ez’enkomerero,’ okukisa kwa Akani ekyambalo eky’e Babulooni kutegeeza okwegomba okw’ekyama okubeera n’enkula ya Babulooni ey’omwoyo. Enkula oba ekifaananyi kya Babulooni ey’omwoyo kye United States egomba nnyo bw’ezza wamu Ekkanisa ne Gavumenti.

Confronted with the possibility of the youth of the Millerite movement being drafted into the Civil War, and recognizing the need of organization, the leaders of the movement became legally connected with the affluent nation that they were never to assimilate unto. Even the Constitution of that affluent country designed that it was never necessary for a church to be connected with the state. There were denominations that existed during the Millerite time period, that still exist today; some of those denominations have never entered into the legal relationship with the United States government, and their choice to not establish that relationship, never in any way prevented them from organizing their respective churches.

Nga basisinkanye ekisoboka ky’okuyingiza abavubuka b’ettambuza ya Millerite mu Lutalo lw’Awaka, era nga bamanyi obwetaavu bw’okuteekateeka, abakulembeze b’ettambuza eyo ne bafuna enkolagana y’amateeka n’eggwanga eririna obugagga, mwe tebaalina kwegatta okufuuka kirimu. Ate ne Ssemateeka w’eggwanga eryo yategekebwa nga tekirina kwetaagisa naakatono ekkanisa okubeera mu nkolagana ne gavumenti. Waaliwo ebiibiina by’eddiini ebyaliwo mu mulembe gwa Millerite, era bikyaliwo ne leero; ebimu ku byo tebyayingira mu nkolagana y’amateeka ne Gavumenti ya United States, era okusalawo kwabyo obutateekawo nkolagana eyo tekwalina ngeri n’emu kwe kwabaziyiza okuteekateeka amakkanisa gaabyo.

Long after Joshua fought the battle of Jericho, in the time of Ahab, all the warnings of Achan’s apostasy and the destruction of Jericho had been forgotten by God’s apostate people. Elijah prayed to God, requesting if necessary that God’s judgments would be exercised to bring His people to repentance. When Malachi records the final words of the Old Testament the promise is set within the context of the Lord striking the world with a curse. The curse associated with Jericho, was upon any man who would rebuild Jericho. The curse was upon any who would like Achan, desire to trust in the wealth and affluency associated with Jericho. Achan’s “sin” represents the hidden unsanctified inward desire to wear the Babylonish garment. The ‘curse’ was for the work of acting out those inward desires.

Ng’ebbanga ddene nga liyise oluvannyuma lwa Yoswa okulwana olutalo e Yeriko, mu mirembe gya Akabu, okulabula kwonna okw’obujeemu bwa Akani n’okuzikirira kwa Yeriko kwali kuweerabiddwa abantu ba Katonda abajeemu. Eriya n’asaba Katonda, ng’amusaba nti bwe kiba kyeetaagisa, amasango ga Katonda gateekebwe mu nkola okuleta abantu be okwenenya. Malaki bwe yawandiika ebigambo eby’enkomerero eby’Endagaano Enkadde, okusuubiza kwateekebwa mu ngeri ey’okulaga nti Mukama anakuba ensi n’ekikolimo. Ekikolimo ekyagattibwa ne Yeriko kyali ku muntu yenna eyandizimbiddeko Yeriko nate. Ekikolimo kyali ku buli ayagala, nga Akani, okwesiga obugagga n’obusukkirivu mu by’obugagga ebyagattibwa ne Yeriko. 'Ekibi' kya Akani kyayimirira okwegomba okw’ekyama okutatukuzibwa okw’omu mutima okw’okwambala olugoye olw’e Babulooni. 'Ekikolimo' kyali ku bikolwa eby’okutuukiriza ebyo by’okwegomba eby’omu mutima.

Miller’s message was the Elijah message for his time and the Civil War represented the judgments that accompany the Elijah message. In the middle of the Civil War in 1863, Millerite Adventism rebuilt Jericho, as witnessed by the details of Joshua’s curse upon any man who did so.

Obubaka bwa Miller bwali obubaka bwa Eriya mu kiseera kye, era Entalo y’omu nsi yalaga ebibonerezo ebigoberera obubaka bwa Eriya. Mu wakati w’Entalo y’omu nsi mu 1863, Obwadiventisi bwa Millerite bwazimbirawo nate Yeriko, nga bwe kikakasibwa mu bijjuvu by’ekikolimo kya Yoswa ku muntu yenna anaakikola ekyo.

> And Joshua adjured them at that time, saying, Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it. Joshua 6:26.

> Awo Yoswa n’abalayirira mu biro ebyo, ng’agamba nti, Avumibwa mu maaso ga Mukama oyo alinnyawo n’azimba ekibuga kino Yeriko: anaassaawo omusingi gwaakyo ku mwana we omubereberye, era ku mwana we omuto anaasimbyawo emiryango gyakyo. Yoswa 6:26.

The word “adjured” in the command of Joshua is both an oath and a curse. Cursed if you break Joshua’s command, and blessed if you keep the oath. The word translated as “adjured” is also translated as “seven times” in Leviticus twenty-six. The oath and curse of Moses as Daniel expresses it in chapter nine, is connected with the rebuilding of Jericho.

Ekigambo “adjured” mu kiragiro kya Yoswa kitegeeza ebyombi: olayiro n’ekikolimo. Akolimibwa oyo amenyawo ekiragiro kya Yoswa, era afuna omukisa oyo akuuma olayiro. Ekigambo ekivunulibwa ng’ “adjured” kivunulibwa era ng’ “emirundi musanvu” mu Abaleevi essuula amakumi abiri mu mukaaga. Olayiro n’ekikolimo bya Musa, nga Danyeri bw’abitegeeza mu essuula ey’omwenda, bikwatana n’okuddamu okuzimba Yeliko.

> Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. Daniel 9:11.

> Weewaawo, Abaisirayiri bonna bamenye amateeka go, era baava ku mateeka go baleme kuwuliriza eddoboozi lyo; ky’ensonga lwaki ekikolimo kifukiddwa ku ffe, n’ekirayiro ekyawandiikiddwa mu mateeka ga Musa omuddu wa Katonda, kubanga twonoonyezza eri ye. Danyeri 9:11.

Sister White said, “God was very particular in regard to Jericho, lest the people should be charmed with the things that the inhabitants had worshiped and their hearts be diverted from God.” God was very particular in accomplishing the destruction of Jericho and therefore He was very particular in recording the warning represented by Achan. He was careful in recording the curse associated with rebuilding Jericho and also careful in defining the divine tactics employed in bringing the walls down.

Mukyala White yagamba nti, "Katonda yassaako essira ennyo ku Yeliko, aleme abantu okusemererwa n'ebintu abatuuze mu Yeliko baasinzanga ne mitima gyabwe ne giva ku Katonda." Katonda yassaako essira ennyo mu kutuukiriza okuzikirizibwa kwa Yeliko, era n'olwekyo yassaako essira ennyo mu kuwandiika okulabula okwakiikirizibwa Akani. Yalabirira ennyo mu kuwandiika ekikolimo ekikwatagana n'okuddamu okuzimba Yeliko era n'alabirira ennyo mu kulambulula enteekateeka eya Katonda eyakozesebwa okuleeta ebibbugwe ne bigwa.

It was most certainly Jesus, as the Captain of the Lord’s host that directed the angels to bring Jericho’s walls down, and nothing is done by accident in God’s Word, but in this instance, we have the prophetess telling us that “God was very particular in regard to Jericho.” Seven days the ark was carried around the city, and a day is a year in prophecy. That principle was recorded at the beginning of the forty years of wilderness wandering and at the end of those forty years they compassed Jericho for seven days.

Kyali kya mazima ddala nti Yesu, nga ye Omuduumizi w’eggye lya Mukama, ye yalagira bamalayika okumenya bbugwe bwa Yeriko, era mu Kigambo kya Katonda tewali kikolebwa nga kyaguddeko; naye mu nsonga eno, tulina nnabbi omukazi atutegeeza nti, “Katonda yali wa kwegendereza ennyo ku Yeriko.” Ennaku musanvu essanduuko y’endagaano yatwalibwa okwetooloola ekibuga, era mu bunnabbi olunaku luyimirira omwaka. Ensonga eyo yawandiikibwa ku ntandikwa y’emyaka amakumi ana egy’okubuuyinkana mu ddungu, era ku nkomerero y’emyaka eyo amakumi ana ne beetooloola Yeriko okumala ennaku musanvu.

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

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

Seven days the ark was carried around the city and on the seventh-day it was taken around the city “seven times.” This provides two prophetic witnesses that Jericho is associated with the “seven times” of Moses’ oath. God’s covenant people are priests, and seven priests blew seven trumpets.

Okumala ennaku musanvu, essanduuko baaligitambuliza nga lyeetooloola ekibuga, era ku lunaku olw’omusanvu baaligyetoolooza ekibuga emirundi "musanvu". Kino kituwa obujulirwa obubiri obw’obunnabbi nti Yeriko kikwatagana n’ "emirundi musanvu" egy’ekirayiro kya Musa. Abantu ba Katonda ab'endagaano be bakabona, era bakabona musanvu baafuuwa amakondeere musanvu.

> Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.

> Era nammwe, nga mayinja amalamu, muzimbibwa okubeera enju ey’Omwoyo, okubeera obwakabona obutukuvu, okuwaayo ssaddaaka ez’Omwoyo, ezikkirizibwa eri Katonda mu Yesu Kristo. 1 Peetero 2:5.

A trumpet represents either a warning message, or a judgment or a call to a holy convocation depending on the context where it is located. In the last days a trumpet is to be blown by the watchmen, as it was blown by the Millerites in their history. The priests represent the watchmen on the walls of Zion that blow a trumpet, warning God’s people of a coming judgment, while also calling those very same people unto a holy convocation.

Enkondeere esobola okutegeeza obubaka bw’okulabula, oba okusala omusango, oba okuyita mu lukuŋŋaana olutukuvu, nga kisinziira ku nsonga ezirimu. Mu nnaku ez’enkomerero, enkondeere erifuuwebwa abalindirizi, nga bwe baagifuuwako aba Millerites mu byafaayo byabwe. Abakabona bakiikirira abalindirizi abali ku bbugwe za Sayuuni, abafuuwa enkondeere nga balabula abantu ba Katonda ku kusala omusango okugenda okubaawo, era nga bayita bennyini abo mu lukuŋŋaana olutukuvu.

> Blow ye the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble: for the day of the Lord cometh, for it is nigh at hand … Blow the trumpet in Zion, sanctify a fast, call a solemn assembly: Gather the people, sanctify the congregation, assemble the elders, gather the children, and those that suck the breasts: let the bridegroom go forth of his chamber, and the bride out of her closet. Let the priests, the ministers of the Lord, weep between the porch and the altar, and let them say, Spare thy people, O Lord, and give not thine heritage to reproach, that the heathen should rule over them: wherefore should they say among the people, Where is their God? Joel 2:1, 15–17.

> Mufuuwe ekkondeere e Sayuuni, mukubire enduulu ku lusozi lwange olutukuvu: abatuula mu nsi bonna bakkankane: kubanga olunaku lwa Mukama lujja, kubanga luli kumpi nnyo ... Mufuuwe ekkondeere e Sayuuni, mutukuze okusiiba, muyite olukuŋŋaana olutukuvu: mukuŋŋanye abantu, mutukuze ekkuŋŋaana, mukuŋŋanye abakadde, mukuŋŋanye abaana, n’abo abanyonya mabeere: omuko ave mu kisenge kye, n’omugole mu kisenge kye. Bakabona, abaweereza ba Mukama, bakube ebiwoobe wakati w’olugango n’ekyoto, era bagambe nti, Saasira abantu bo, Ayi Mukama, so towaayo obusika bwo mu kunyoomebwa, ne bafugibwe ab’amawanga abatamanyi Katonda: lwaki bagambe mu bantu nti, Katonda waabwe ali wa? Yoweeri 2:1, 15-17.

The trumpet message is the Elijah message. All the various usages of the word “seven” in Joshua chapter six, is the same word or a related derivative of the word which is translated as “seven times” in Leviticus twenty-six. Yet the dish of fables handed out by the Laodicean theologians claim that the word translated as “seven times” in Leviticus twenty-six only represents fullness of power, or completeness or some other foolish variation of their denial that Miller was correct in applying a numerical value to the word translated as “seven times.” The priests led the people around the city seven times, not fully or completely around Jericho. The word translated as “seven times” represents a numerical value!

Obubaka bw’ekkondeere ye bubaka bwa Eriya. Enkozesa zonna ez’enjawulo z’ekigambo "musanvu" mu Yoswa essuula ey’omukaaga, kye kigambo kye kimu oba ekivudde mu kyo ekifaanagana n’ekigambo ekivunvunyiziddwa okuba "emirundi musanvu" mu Eby’Abaleevi essuula amakumi abiri mu mukaaga. Naye ebifumo bye basaasaanya abasomi b’eddini ab’e Lawodikiya bigamba nti ekigambo ekivunvunyiziddwa okuba "emirundi musanvu" mu Eby’Abaleevi 26, kiyimirira obujjuvu bw’amaanyi, oba obutuukirivu, oba endala yonna ey’obusirusiru evudde mu kugaana kwabwe nti Miller yali mutuufu mu kuteekako omuwendo gw’enamba ku kigambo ekivunvunyiziddwa okuba "emirundi musanvu." Bakabona baatambuliza abantu okwetooloola ekibuga emirundi musanvu; tekyategeeza obujjuvu oba okutuukiriza okwetooloola Yeeriko. Ekigambo ekivunvunyiziddwa okuba "emirundi musanvu" kiyimirira omuwendo gw’enamba!

At Jericho, when the people shouted, it represented the loud cry of the one hundred and forty-four thousand, who are cut out of the mountain without hands in Daniel chapter two, who strike and break in pieces the image.

Mu Yeriko, abantu bwe baakaaba, ekyo kyakiikirira okukaaba okw’amaanyi kw’abo 144,000, abatemebwa okuva ku lusozi nga si na mikono mu Danieri essuula ey’okubiri, abakuba ne bamenyamenya ekifaananyi mu bitundubitundu.

> And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. Forasmuch as thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter: and the dream is certain, and the interpretation thereof sure. Daniel 2:44, 45.

> Era mu nnaku z’aba bakabaka abo Katonda ow’eggulu aliteekawo obwakabaka obutazikirizibwa emirembe gyonna; era obwakabaka obwo tebulikulekebwa bantu abalala, naye bulimenya-menya era bulizikiriza obwakabaka buno bwonna, era bunaayimirira emirembe gyonna. Kubanga bwe walaba ejjinja erisimbuddwa ku lusozi nga tewali mikono, ne limenyamenya ekyuma, ekikomo, ebbumba, effeeza ne zzaabu; Katonda Omukulu alaze eri kabaka ebigenda okubaawo oluvannyuma: era ekirooto kikakafu, n’okunnyonnyola kwakyo kutuufu. Danyeri 2:44, 45.

God was careful to list the precious metals that were found in Jericho as gold, silver, brass and iron. Prophetically, clay represents God’s people as typified by Rahab. Jericho represents the end of all earthly kingdoms during the loud cry of the one hundred and forty-four thousand.

Katonda yateeka mu lukalala n’obwegendereza emetaalo ez’omuwendo ezaasangwa mu Yeliko: zaabu, ffeeza, ekikomo n’ekyuma. Mu ngeri ey’obunabbi, obbumba buyimirira abantu ba Katonda, nga bwe kirabikira mu Lakabu. Yeliko eyimirira enkomerero y’obwakabaka bwonna obw’ensi mu kiseera ky’okukaaba okunene kw’abantu 144,000.

> But all the silver, and gold, and vessels of brass and iron, are consecrated unto the Lord: they shall come into the treasury of the Lord. Joshua 6:19.

> Naye effeeza yonna, ne zaabu, n’ebikozesebwa eby’ekikomo n’ebyuma, biweereddwa eri Mukama: binaayingira mu ggwanika lya Mukama. Yoswa 6:19.

Jericho represents the work of conquering the Promised Land, which typifies the work of the mighty movement of the third angel. That work includes a warning, a curse and the saving of those outside the priesthood, as represented by the harlot, Rahab.

Jericho kiyimirira omulimu ogw’okuwangula Ettaka Eryasuubizibwa; omulimu ogwo guyafananyiza omulimu gw’entekateeka ey’amaanyi ey’om Malaika ow’okusatu. Omulimu ogwo mulimu obulabula, ekikolimo, era n’okulokolebwa kw’abo abali ebweru w’obwakabona, nga bwe kulabirwamu omukyala omwenzi, Rahab.

Joshua’s prophetic “curse” was later fulfilled in the days of Ahab and Elijah. The curse against rebuilding Jericho contained the specific prediction that the man that did so, would lose his youngest son when he set up the gates of Jericho, and he would lose his oldest son when he laid the foundations thereof. In the time of Elijah, Hiel the Bethelite fulfilled that prophecy, and his youngest son died when he set up the gates and his oldest son died when he laid the foundations. The “curse” which is associated with the Elijah message was represented by the work of rebuilding Jericho.

Ekikolimo ky’obunnabbi kya Yoswa kyatuukirizibwa oluvannyuma mu nnaku za Akabu ne Eriya. Ekikolimo ku kuddamu okuzimba Yeriko kyategeeza bulambulukufu nti anaakikola, bw’anaateekawo enzigi za Yeriko anaafiirwa omwana we omuto, era bw’anaassaawo emisingi gyayo anaafiirwa omwana we omukulu. Mu bbanga lya Eriya, Kiyeri ow’e Beteri yatuukiriza obunnabbi obwo; omwana we omuto yafa bwe yateekawo enzigi, era omwana we omukulu yafa bwe yassaawo emisingi. “Ekikolimo” ekigattibwa n’obubaka bwa Eriya kyayimirizibwa mu mulimu ogw’okuddamu okuzimba Yeriko.

> 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. Malachi 4:5, 6.

> Laba, ndibatumira Eriya nnabbi nga tekunnabaawo olunaku olukulu era oluterrannyisa lwa Mukama; era alikyusa emitima gya bajjajja eri abaana baabwe, n’emitima gy’abaana eri bajjajja baabwe, obutaba nti nzijje ne nkube ensi n’ekikolimo. Malaki 4:5, 6.

The curse of Millerite history that was associated with Miller’s Elijah message was predicted by Joshua and fulfilled in the time of Elijah and Ahab.

Ekikolimo ky’ebyafaayo by’Abamillerite ekyali kikwatagana n’obubaka bwa Eriya obwa Miller, Yoswa yakyabuulira mu bunnabbi, era ne kituukirira mu mulembe gwa Eriya ne Akabu.

> In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. 1 Kings 16:34.

> Mu nnaku ze Hiel ow’e Bethel yazimba Yeriiko; n’ateeka omusingi gwaayo mu Abiram omubereberye we, era n’assaawo enzigi zaayo mu Segub omuto we, ng’okusinziira ku kigambo kya Mukama, kye yayogera ng’ayitira mu Yoswa mutabani wa Nuuni. 1 Bassekabaka 16:34.

The curse of rebuilding Jericho cannot be separated from the manifestation of power that God exercised in bringing the walls of Jericho down. Sister White said, “Those whom He has specially honored with witnessing the remarkable exhibitions of His power, as did ancient Israel, and who will even then venture to disregard His express directions, will be subjects of His wrath.” The Millerites had just participated in the manifestation of God’s power that climaxed with the Midnight Cry, yet they rejected Moses’ oath of the seven times which Daniel also identifies as the curse of Moses.

Ekikolimo eky’okuddamu okuzimba Yeriko tekiyinza okuyawulibwa okuva ku kulabika kw’amaanyi Katonda kwe yakozesa mu kumenya ebisenge by’Yeriko ne bigwa. Mukyala White yagamba, "Abo be yasiimye n’abassaamu ekitiibwa eky’enjawulo bwe yabakkiriza okulaba n’amaaso ebikolwa eby’ekitalo eby’okulaga amaanyi ge, nga Isirayiri ey’edda bwe kyali; ate ne mu kiseera ekyo ne batinyuka okunyooma ebiragiro bye ebikakafu, bajja kufunirwako obusungu bwe." Abamillerite baabadde bamaze okwetaba mu kulabika kw’amaanyi ga Katonda okwakkomezebwamu n’Okukaaba okw’Ekiro, naye ne bagaana ekirayiro kya Musa eky’emirundi musanvu, kye Danieli naye alambulula ng’ekikolimo kya Musa.

Names are a symbol of character in God’s Word, and the name of the man who rebuilt Jericho, along with the names of his oldest and youngest son are very informative. Hiel means the living God of strength and suggests that Hiel was a follower of the living God. The fact that he is identified as a Bethelite identifies him with the church. Abiram, his firstborn means the father of height, in terms of being exalted and lifted up. His youngest son Segub means lofty and to exalt and lift up. All three names represent elements of God’s character, but in the context of the prophecy which they fulfilled, they represent a man who was lifting up and exalting himself above the Almighty God who had brought Jericho down. A “gate” in prophecy represents a church.

Amannya galaga enkula y’obuntu mu Kigambo kya Katonda, era erinnya ly’omusajja eyazimbirizawo Yeriko, wamu n’amannya g’omwana we omukulu n’omuto, galina amakulu manene. Hiel kitegeeza Katonda omulamu ow’amaanyi era kiraga nti Hiel yali omugoberezi wa Katonda omulamu. Eky’okumanyibwa nga ow’e Beteri kimugatta n’ekkanisa. Abiram, omubereberye we, kitegeeza “kita w’obugulumivu,” mu ngeri ey’okugulumizibwa n’okulinnyisibwa waggulu. Omwana we omuto Segub kitegeeza “omugulumivu” era “okugulumiza n’okulinnyisa.” Amannya gano gonna ssatu galaga ebitundu eby’enjawulo eby’obuntu bwa Katonda, naye mu ngeri y’obunabbi gye baatuukiriza, galaga omusajja eyali yeegulumiza n’yeeyiimusa okusinga Katonda Omuyinza wonna eyaggya Yeriko wansi. “Omulyango” mu bunabbi akiimira ekkanisa.

> “To the humble, believing soul, the house of God on earth is the gate of heaven. The song of praise, the prayer, the words spoken by Christ’s representatives, are God’s appointed agencies to prepare a people for the church above, for that loftier worship into which there can enter nothing that defileth.” Testimonies, volume 5, 491.

> "Eri omwoyo omuwombeefu era ow'okukkiriza, ennyumba ya Katonda wano ku nsi ye luggi lwa ggulu. Oluyimba lw'okutendereza, okusaba, n'ebigambo ebigambibwa abakiikirira Kristo, bye emikutu Katonda gye yateekawo okutegekera abantu Ekkanisa ey'ewaggulu, olw'okusinza olusinga obugulumivu, omwo tewayingiramu kintu kyonna eky'obutali bulongoofu." Obujulizi, ekitundu eky'okutaano, 491.

The beginning of the work to start a church began in 1860, as testified to by Adventist historians such as Arthur White, Ellen White’s grandson.

Entandikwa y’omulimu ogw’okuteekawo ekkanisa yatandika mu 1860, nga bwe kijulirwa abawandiisi b’ebyafaayo b’Abadiventisi nga omuli Arthur White, muzukulu wa Ellen White.

> “While Ellen White had written and published at some length on the need of order in managing the work of the church (see Early Writings, 97–104), and while James White had kept this need before the believers in addresses and Review articles, the church was slow to move. What had been presented in general terms, was well received, but when it came to translating this with something constructive there was resistance and opposition. James White’s brief articles in February aroused not a few from complacency, and now a great deal was being said.

> Nga Ellen White yali yawandiise era n’afulumya mu bujjuvu ku kwetaagisa okutegekebwa mu kufuga emirimu g’ekkanisa (laba Early Writings, 97-104), era nga James White abadde akitadde mu maaso g’abakkiriza obwetaavu buno mu njogera ze ne mu biwandiiko bya Review, ekkanisa yabadde etwalira ebbanga okuteekako ekikolwa. Ebyali biweereddwayo mu ngeri ey’awamu byakkirizibwa bulungi, naye bwe byatuuka okubikyusa mu bikolwa ebizimbulukufu waaliwo okuziyiziganya n’okuwakanya. Ebiwandiiko ebitonotono bya James White eby’omu February byazuukusa si batono okuva mu bugayaavu, era kaakano ebigambo bingi byali biyogerwa.

> “J. N. Loughborough, working with White in Michigan, was the first to respond. His words were in the affirmative, but on the defensive:

> J. N. Loughborough, ng’akola ne White mu Michigan, ye yali asooka okuddamu. Ebigambo bye byali nga bikkiriza, naye nga byogerwa mu ngeri ey’okwekuuma:

> “‘Says one, if you organize so as to hold property by law, you will be a part of Babylon. No; I understand there is quite a difference between our being in a position that we can protect our property by law and using the law to protect and enforce our religious views. If it is wrong to protect church property, why is not wrong for individuals to hold any property legally?—Review and Herald, March 8, 1860.’

> 'Waliwo agamba nti, bwe mweteekateeka okubeera n’ebintu mu mateeka, mujja kuba ekitundu kya Babulooni. Nedda; ntegeera nti waliwo enjawulo nnene wakati wa ffe okubeera mu mbeera etusobozesa okukuuma eby’obugagga byaffe mu mateeka n’okukozesa amateeka okukuuma era n’okusindikiriza ebirowozo byaffe eby’eddiini. Bwe kiba kibi okukuuma eby’obugagga by’ekkanisa, lwaki si kibi omuntu ku muntu okubeera n’ebintu byonna mu mateeka?-Review and Herald, Maachi 8, 1860.'

> “James White had closed his statement in the Review, laying the matter of the need of organization of the publishing interests before the church with the words ‘If any object to our suggestions, will they please write out a plan on which we as a people can act?’—Ibid., February 23, 1860. The first minister laboring out in the field to respond was R. F. Cottrell, a stalwart corresponding editor of the Review. His immediate reaction was decidedly negative:

> James White yali amalirizza okwogera kwe mu Review, n’ateeka mu maaso g’ekkanisa ensonga y’obwetaavu bw’okuteekateeka emirimu egy’okubunyisa ebitabo n’agamba nti, ‘Bwe wabaawo awakanya ku biteeso byaffe, bambi atuwandikire enteekateeka gye ffe ng’abantu tusobola okukolerako?’—Ibid., February 23, 1860. Omusumba asooka eyakolera mu ttale okuwa obuddamu yali R. F. Cottrell, omuwandiisi w’obuwandiike obw’okuwandiikaganako mu Review omunyikivu. Okuddamu kwe mbagirawo kwali kugaana mu lwatu:

> “‘Brother White has asked the brethren to speak in relation to his proposition to secure the property of the church. I do not know precisely what measure he intends in this suggestion, but understand it is to get incorporated as a religious body according to law. For myself, I think it would be wrong to ‘make us a name,’ since that lies at the foundation of Babylon. I do not think God would approve of it.—Ibid., March 22, 1860.” Arthur White, Ellen G. White, volume 1, 420, 421.

> "'Muganda White asabye ab'oluganda okwogera ku kiteeso kye eky'okukakasa obugagga bw'ekkanisa. Si mmanyi bulungi ddala kiki ky'alubirira mu kiteeso kino, naye ntegeera nti kigendereddwamu okwewandiisa mu mateeka ng'ekibiina ky'eddiini. Ku nze, ndowooza nti kyandibadde kikyamu 'okwekolera erinnya,' kubanga ekyo kiri ku musingi gwa Babulooni. Siyinza kulowooza nti Katonda yandikkirizza ekyo.-Ibid., 22 Maarisi 1860." Arthur White, Ellen G. White, Volyumu 1, 420, 421.

James White began his effort to become a church in 1860, and a church is represented by a “gate”. Ellen White says this about the year 1860.

James White yatandika okuteeka amaanyi mu kufuuka ekkanisa mu 1860, era ekkanisa eyimiririrwa ng' "ekyango". Ellen White agamba bino ku mwaka gwa 1860.

> “In 1860 death stepped over our threshold, and broke the youngest branch of our family tree. Little Herbert, born September 20, 1860, died December 14 of the same year.” Testimonies, volume 1, 103.

> Mu mwaka gwa 1860, okufa kwasomoka ku mulyango gw’amaka gaffe, ne kwamenya ettabi erisinga obuto ku muti gw’eka yaffe. Herbert omuto, eyazaalibwa nga 20 Ssebuttemba 1860, yafa nga 14 Desemba mu mwaka ogwo gumu. Obujulizi, volyumu 1, 103.

In 1863, the Whites also lost their eldest son. After playing and becoming overheated, he went into the room where the cloth charts were prepared and took a nap upon some damp cloths that were used in preparation of the charts. The 1843 and 1850 charts represent the foundations of the Millerite movement. The chart produced in 1863, represent a rejection of the “seven times” of Leviticus twenty-six as previously represented upon the two tables of Habakkuk. It presents a counterfeit foundational message.

Mu 1863, ab’e White nabo baafiirwa omwana waabwe omubereberye omulenzi. Nga amaze okuzannya n’okunyookera nnyo, n’ayingira mu kisenge mwe baategekera ebipande eby’olubugo, n’ebaka akaseera katono ku ngoye ezali ennannye ezakozesebwanga mu kutekateeka ebipande ebyo. Ebipande bya 1843 ne 1850 biraga emisingi gy’ekibiina kya Millerite. Ekibipande ekyakolebwa mu 1863 kiraga okugaana ‘emirundi musanvu’ egy’omu Leviticus 26, nga bwe byali bikiikiriddwa edda ku emmeza ebbiri eza Habakkuk. Kireeta obubaka bw’emisingi obw’obulimba.

> “When on Friday, November 27, [1863] the parents reached Topsham, they found their three sons and Adelia waiting for them at the depot. They were all apparently in good health, except for Henry, who had a cold. But the next Tuesday, December 1, Henry was very ill with pneumonia. Years later Willie, his youngest brother, reconstructed the story:

> Ku Lwakutaano, nga Novemba 27, [1863], abazadde bwe baatuuka e Topsham, baasanga batabani baabwe basatu ne Adelia nga babalindiridde ku stesheni. Bonna baalabika nga balamu bulungi, okuggyako Henry eyalina sennyiga. Naye ku Lwakubiri oluddako, nga Desemba 1, Henry yali mulwadde nnyo ne nimonia. Oluvannyuma lw’emyaka, Willie, muganda we omuto ennyo, yaddamu n’ategeeza ebyaaliwo bwe byali:

> ‘During the absence of their parents, Henry and Edson, under the supervision of Brother Howland, were busily engaged in mounting the charts on cloth, ready for sale. They worked in a rented store building about a block from the Howland home. At length they had a respite for a few days while they were waiting for charts to be sent from Boston. . . . Returning from a long tramp by the river, he [Henry] thoughtlessly lay down and slept on a few damp cloths used in backing the paper charts. A chilly wind was blowing in from an open window. This indiscretion resulted in a severe cold.’” Arthur White, Ellen G. White, volume 2, 70.

> "Mu kiseera nga bazadde baabwe tebaliwo, Henry ne Edson, nga balabirirwa Muganda Howland, baali banyiikirira nnyo okuteeka ebipande ku nsalu, nga babitegekera okutunda. Baakoleranga mu kizimbe ky’edduuka kye baali baapangisa, nga kyawera bulokki emu okuva ewa Howland. Oluvannyuma ne bafuna akawummulo k’ennaku ntono nga balindirira ebipande okubatumirwa okuva e Boston. . . . Bw’akomawo avudde mu kutambula okuwanvu ku mabbali g’omugga, ye [Henry] nga atakitegedde bulungi ne yeegalamira ne yeebaka ku nsalu ntono ezali ennyegevu, ezakozesebwanga okunyweza ebipande by’ephepha. Empewo ennyogoga yali eyingira okuva mu ddirisa eriggule. Ekikolwa ekitali kya magezi kino kyamuleetera sennyiga omukambwe.” Arthur White, Ellen G. White, Voliyumu 2, omuko 70.

In 1863, the Millerite movement ended with the formation of a church and the rejection of the foundational truths represented upon the two tables of Habakkuk. The primary leader, as typified by Hiel the Bethelite had begun the work of setting up the gates in 1860 and lost his youngest son for doing so. In 1863, the counterfeit charts became the resting place where Hiel’s oldest son took a nap. He caught a chill and died the same year. His death was directly connected to sleeping on the charts that were then being produced. But the chart that was being produced in 1863, was the counterfeit of the foundation that Elijah, represented by Miller had raised up.

Mu 1863, ekibiina kya Millerite kyaggwa n’okutondebwa kw’ekkanisa era ne bagaana amazima ag’ensinziro agaalagibwa ku bipande bibiri bya Habakkuku. Omukulembeze omukulu, ng’ayolekerwa Hiel ow’e Beteri, yatandika omulimu ogw’okuteekawo ennyango mu 1860 era n’afiirwa omwana we omuto olw’ekyo. Mu 1863, amamepe ag’ekyamu gafuuka ekifo ky’okuwummulirako we omwana wa Hiel omukulu yebakira katulo. Yakwatiibwa empewo n’afa mu mwaka gumu. Okufa kwe kwaddirira butereevu olw’okwebaka ku mamepe agaali nga gakolebwa mu biro ebyo. Naye emmepe eyali ekolebwa mu 1863 yali ekifaananyi eky’obulimba eky’ensinziro Eliya, eyakiikirirwa Miller, gye yali azimbye.

The command of Joshua against rebuilding Jericho, was expressed with the word “adjure.” It represents an oath and a curse, and is the same word translated as “seven times” in Leviticus twenty-six. It is the curse that accompanies the Elijah message, and that curse was accomplished in 1860 and 1863 as Millerite Adventism rebuilt Jericho with the formation of a legal church and the rejection of Miller’s stone of stumbling. Hiel was a Bethelite, thus prophetically emphasizing the work of Hiel in rebuilding Jericho, as the work of building a church.

Ekiragiro kya Yoswa eky'okuziyiza okuddamu okuzimba Yeriko kyategeezebwa mu kigambo "adjure." Kitegeeza kirayiro n'ekikolimo, era kye kigambo kye kimu ekivvunulwa ng' "emirundi musanvu" mu Eby'Abaleevi omutundu ogw'amakumi abiri mu mukaaga. Kye kkikolimo ekigoberera obubaka bwa Eriya, era ekikolimo ekyo kyatuukirira mu 1860 ne 1863 nga Ab'Adiventisiti ba Millerite bwe ba ddamu okuzimba Yeriko mu kutondawo ekkanisa eyateekebwawo mu mateeka n'okugaana ejjinja ery'okweseerera erya Miller. Hiel yali ow'e Beteli, bityo ekyo ne kinyikiza mu ngeri ey'obunnabbi omulimu gwa Hiel ogw'okuddamu okuzimba Yeriko, ng'ogwo gwe mulimu gw'okuzimba ekkanisa.

The “curse” of Joshua was proclaimed in conjunction with the story of the battle of Jericho, a battle that cannot be told without repeatedly identifying “seven times.”

"Ekikolimo" kya Yoswa kyalangirirwa wamu n’emboozi y’olutalo lwa Yeliko, olutalo olutayinza kuyogerwako nga tobulambululanga nti "emirundi musanvu."

In 1863, the message or “oath” of Moses, as presented by Elijah, and represented by William Miller produced a “curse.” Both the message of Moses and the work of Elijah were rejected. Elijah returned in 1989, but was not reconnected with Moses until post September 11, 2001. That information is yet to be defended, but it is air tight.

Mu 1863, obubaka oba “ekirayiro” kya Musa, nga bwe kyayanjiddwa Eriya, era nga kyakiikirirwa William Miller, ne kireeta “ekivume.” Obubaka bwa Musa n’omulimu gwa Eriya byombi byagaanibwa. Eriya yakomawo mu 1989, naye teyaddamu kuyungibwa ne Musa okutuusa nga wayise olunaku lwa 11 Ssettemba 2001. Ebyo tebinnawagirwa, naye temulimu kabanga.

> “Unsanctified ministers are arraying themselves against God. They are praising Christ and the God of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’ Let all who read these lines, take heed. Satan has made his boast of what he can do. He thinks to dissolve the unity which Christ prayed might exist in His church. He says, ‘I will go forth and be a lying spirit to deceive those that I can, to criticize, and condemn, and falsify.’ Let the son of deceit and false witness be entertained by a church that has had great light, great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories. Satan laughs at their folly, for he knows what truth is.

> Ababuulizi b’Enjiri abatali batukuvu beesimbaganya ne Katonda. Basiima Kristo ne ‘katonda w’ensi eno’ mu kamwa kamu. Nga bwe bagamba nti bamukkiriza Kristo, bwe batyo bawambira Balaba, era mu bikolwa byabwe bagamba nti, ‘Si Omusajja ono, wabula Balaba.’ Bonna abasoma ennukuta zino, mwegendereze. Ssetaani yeenyumizza ku by’asobola okukola. Alowooza kumenya obumu Kristo kwe yasabira okubeerawo mu kkanisa ye. Agamba nti, ‘Ndifuluma mbe omwoyo ow’obulimba okulimba bonna b’nsobola, okunenya, n’okusalira omusango, n’okukyamya.’ Singa ekkanisa eyafunye omusana omungi n’obukakafu obunene ewaniriza n’essanyu omwana w’obulimba n’omujulizi w’obulimba, eyo kkanisa ejja kusuula obubaka Mukama bwe yatumye, era eenaakkiriza ebiteeso ebitalina magezi, n’okuteebereza okw’ekyamu n’endowooza ez’ekyamu. Ssetaani aseka obusirusiru bwabwe, kubanga amanyi amazima bwe giri.

> “Many will stand in our pulpits with the torch of false prophecy in their hands, kindled from the hellish torch of Satan. If doubts and unbelief are cherished, the faithful ministers will be removed from the people who think they know so much. ‘If thou hadst known,’ said Christ, ‘even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes.’

> Bangi bajja okuyimirira mu bifo byaffe eby’okubuulira nga bali n’ekibanyi ky’obunnabbi obulimba mu mikono gyabwe, ekyakumyiddwa okuva ku kibanyi kya Sitaani eky’ekuzimu. Bwe banaakuza okubuusabuusa n’obutakkiriza, abaweereza abeesigwa bajja kuggyibwawo okuva eri abantu abateebereza nti bamanyi nnyo. ‘Singa weyamanyi,’ Kristo n’agamba, ‘naawe, waakiri mu lunaku luno olwa ggwe, ebintu ebireeta emirembe gyo! naye kaakano bibikiddwa mu maaso go.’

> “Nevertheless, the foundation of God standeth sure. The Lord knoweth them that are His. The sanctified minister must have no guile in his mouth. He must be open as the day, free from every taint of evil. A sanctified ministry and press will be a power in flashing the light of truth on this untoward generation. Light, brethren, more light we need. Blow the trumpet in Zion; sound an alarm in the holy mountain. Gather the host of the Lord, with sanctified hearts, to hear what the Lord will say unto His people; for He has increased light for all who will hear. Let them be armed and equipped, and come up to the battle—to the help of the Lord against the mighty. God Himself will work for Israel. Every lying tongue will be silenced. Angels’ hands will overthrow the deceptive schemes that are being formed. The bulwarks of Satan will never triumph. Victory will attend the third angel’s message. As the Captain of the Lord’s host tore down the walls of Jericho, so will the Lord’s commandment-keeping people triumph, and all opposing elements be defeated. Let no soul complain of the servants of God who have come to them with a heaven-sent message. Do not any longer pick flaws in them, saying, ‘They are too positive; they talk too strongly.’ They may talk strongly; but is it not needed? God will make the ears of the hearers tingle if they will not heed His voice or His message. He will denounce those who resist the word of God.

> Wabula omusingi gwa Katonda gukakafu. Mukama amanyi abe be. Omuweereza omutukuziddwa ateekwa obutaba na bulimba mu kamwa ke. Ateekwa okubeera mu bwesimbu ng’olunaku, nga talimu kabonero konna k’obubi. Obuweereza obutukuziddwa n’ebyawandiiko bijja kuba maanyi mu kumasamasa omusana gw’amazima eri ekika kino ekitalambuka. Musana, baganda, twetaaga musana omungi okusinga. Muvuuga empanda mu Sayuuni; mukuze enduulu ku lusozi olutukuvu. Mukuŋŋaanye eggye lya Mukama, nga balina emitima emitukuziddwa, bawulire kye Mukama agenda okugamba abantu be; kubanga ayongedde omusana eri bonna abawulira. Mubambaze ebyokulwanyisa, mubategeke, bajje mu lutalo—okuyamba Mukama okulwana n’abanene. Katonda yennyini ajja okukolera Isirayiri. Olulimi lwonna olw’obulimba lulikkakkanyizibwa. Engalo z’abalayika zijja kuggyawo enkwe z’obulimba eziri okutegekebwa. Ebigo bya Setaani tebijja kuwangula. Obuwanguzi bujja kugoberera obubaka bw’omulayika ow’okusatu. Nga bw’omuduumizi w’eggye lya Mukama yamenya bbugwe za Yeriiko, bw’atyo abantu ba Mukama abakuumanga ebiragiro bye bajja kuwangula, era buli kintu ekibawakanya kijja kugonjebwa. Tewabeewo muntu yenna amwemulugunyira bawereza ba Katonda abajjidde gyebali n’obubaka obuva mu ggulu. Temukyanoonya mu bo obunafu, nga mugamba nti, ‘Bakakafu nnyo; boogera mu buvumu bungi.’ Bayinza okwogera mu buvumu; naye si kye ketaagisa? Katonda ajja okukanga amatu g’abawulira singa tebagondera eddoboozi lye newaakubadde obubaka bwe. Alilangira abo abawakanya ekigambo kya Katonda.

> “Satan has laid every measure possible that nothing shall come among us as a people to reprove and rebuke us, and exhort us to put away our errors. But there is a people who will bear the ark of God. Some will go out from among us who will bear the ark no longer. But these cannot make walls to obstruct the truth; for it will go onward and upward to the end. In the past God has raised up men, and He still has men of opportunity waiting, prepared to do His bidding—men who will go through restrictions which are only as walls daubed with untempered mortar. When God puts His Spirit upon men, they will work. They will proclaim the word of the Lord; they will lift up their voice like a trumpet. The truth will not be diminished or lose its power in their hands. They will show the people their transgressions, and the house of Jacob their sins.” Testimonies to Ministers, 409–411.

> Sitaani ateekawo buli kimu ekisoboka okulaba nti tewali kijja wakati mu ffe ng’abantu okutunenyeza n’okutukangavvula, era okutukuutira okuleka ensobi zaffe. Naye waliwo abantu abaligitikka Essanduuko ya Katonda. Abamu bajja kuva wakati mu ffe abatakyakutikka Essanduuko. Naye bano tebasobola okuzimba bbugwe eziziyiza amazima; kubanga galigenda mu maaso era ne galiyitirira okutuusa ku nkomerero. Mu biseera ebyayita Katonda yayimirizaawo abasajja, era ne kaakano alinawo abasajja ab’ekiseera, abalindiridde, abeetegekeddwa okukola by’amulagira—abasajja abaliyitamu ebiziyizo ebifaanana ng’ebbugwe ezaasiigiddwa obusanjo obutali bwanguvu. Katonda bw’ateeka Omwoyo gwe ku basajja, balikola. Balilangirira ekigambo kya Mukama; baliggulumiza eddoboozi lyabwe ng’ekondeere. Amazima tegalikendeera newaakubadde kufiirwa amaanyi mu ngalo zaabwe. Balinyonnyola abantu obujeemu bwabwe, n’ennyumba ya Yakobo ebibi byabwe. Obujulizi eri Abasumba, 409-411.

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