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

Ekitabo kya Yoweeri n’Ekkanisa y’Abadiventisti Ab’Olunaku Olw’Omukaaga ey’e Lawodikiya - Ennamba amakumi ana mu nnya

Number Forty-Four

Ennamba amakumi ana mu nnya

Author

Jeff Pippenger

Published

February 10, 2026

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In 1844, the doctrine of the seventh-day Sabbath was unsealed and then emphasized to Sister White when she looked into the ark of the covenant. She also recorded that in the last days the doctrine of the incarnation possessed the same heavenly emphasis. The seventh-day Sabbath, represents the special light from the ark when the antitypical Day of Atonement began, and the seventh-year Sabbath represents the special light from the ark when the antitypical Day of Atonement reaches its conclusion.

Mu 1844, enjigiriza eya Ssabbiiti ey’olunaku olw’omusanvu yabikkulibwa, era ne yateekebwamu amaanyi eri Sister White bwe yatunuulira mu Ssanduuko y’Endagaano. Yawandiika era nti mu nnaku ez’enkomerero enjigiriza ey’okufukamu omubiri yalina obuteekebwamu amaanyi obw’eggulu obwenkanankana. Ssabbiiti ey’olunaku olw’omusanvu eyimirira omusana omw’enjawulo oguva mu Ssanduuko y’Endagaano bwe lwatandika Olunaku lw’Okutangirirwa olw’okujuza ekifaananyi; ate Ssabbiiti y’omwaka ogw’omusanvu eyimirira omusana omw’enjawulo oguva mu Ssanduuko y’Endagaano bwe lutuuka ku nkomerero yaalwo Olunaku lw’Okutangirirwa olw’okujuza ekifaananyi.

The doctrine of the incarnation is typified in the last holy convocation of Leviticus twenty-three; it is the omega to the seventh-day Sabbath, which is the first holy convocation at the beginning of Leviticus twenty-three. That first Sabbath represents God’s creative power and the last Sabbath represents His recreative power. That first Sabbath is represented by the number “23” and the last by the number “252.”

Ennyigiriza y’Okutwala Omubiri efaananyiziddwa mu kukuŋaana okutukuvu okw’enkomerero okuli mu Leevitiku amakumi abiri mu ssatu; era kye omega ku Ssabbiiti ey’olunaku olw’omusanvu, nga ye kukuŋaana okutukuvu okubereberye ku ntandikwa ya Leevitiku amakumi abiri mu ssatu. Eyo Ssabbiiti eyasooka eriikirira amaanyi ga Katonda ag’obutonda, ate Ssabbiiti ey’enkomerero eriikirira amaanyi ge ag’okutondawo. Eyo Ssabbiiti eyasooka efaananyizibwa n’ennamba "23" ate ey’enkomerero n’ennamba "252."

Those two symbols are the bookends of Leviticus twenty-three and they are also the bookends for the Millerite history. 1798 was the fulfillment of the 2,520 years against the northern kingdom of Israel and the 2,300 years was fulfilled October 22, 1844. When Sister White was led into the sanctuary and gazed upon the Ten Commandments, she was typifying God’s latter-day people who follow Christ into the Most Holy Place when He is finishing His work of at-one-ment. The temple test is the test of following the Lamb whithersoever He goeth.

Ebifananyi ebyo ebibiri bye bifuuka obubonero obuteekeddwa ku nkomerero zombi za Leviitiko 23. Era bwe bityo, bye bifuuka n’obubonero obuli ku nkomerero zombi mu byafaayo by’Abamilleraiti. Mu 1798 kwe kwabeerawo okutuukirizibwa kw’emyaka 2,520 egy’okubonereza eri obwakabaka obwa mu bukiikaddyo bwa Isirayiri; ate n’emyaka 2,300 gatuukirizibwa nga 22 Okitobba, 1844. Bw’aleetebwa Mukyala White mu Yeekaalu Entukuvu n’atunuulira Ebiragiro bya Katonda Ekkumi, yali afaananyiriza abantu ba Katonda ab’ennaku ez’oluvannyuma abagoberera Kristo mu Ekifo Ekitukuvu Ennyo mu kiseera gy’aba nga amaliriza omulimu gwe ogw’okuteekebwa mu bumu n’Katonda. Ekigezo kya yeekaalu kye kigezo ky’okugoberera Omwana gw’Endiga wonna gy’agenda.

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

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

Sister White, as a prophet was illustrating the faithful at the beginning who entered the Most Holy Place by faith, and in so doing she was providing an example of the faithful at the end who enter by faith into the Most Holy Place and then gaze into the ark. What they see illuminated there is the doctrine of the incarnation, the finishing of the at-one-ment. They see the two covering cherubs representing the two Sabbaths of creation and re-creation. They see the 252 on one side of the ark and the 23 on the other and recognize that in agreement with creation and re-creation; 23 represents the marriage of Divinity with humanity, and they see 252 as the symbol of a human’s transformation into a human that is combined with Divinity.

Sister White, ng’omunabbi, yali alaga mu kifaananyi abeesigwa abaasooka abayingira mu Ekifo Ekitukuvu Ennyo mu kukkiriza, era bwe yakola bwe atyo yali awa ekyokulabirako ky’abeesigwa ab’enkomerero abayingira mu kukkiriza mu Ekifo Ekitukuvu Ennyo ne batunuulira munda mu Ekisanduuko ky’Endagaano. Kye balaba nga kimulikiddwa eyo ye enjigiriza ey’Okufuuka omubiri, okumalirizibwa kw’okufuuka-kimu. Balaba Bakerubi ababikkirira babiri abakiikirira Ssabbiiti ebbiri ez’okutonda n’okuddamu-okutonda. Balaba ennamba 252 ku ludda lumu lw’Ekisanduuko ky’Endagaano ne 23 ku ludda olulala, ne bategeera nti, nga bwe kigenderagana n’okutonda n’okuddamu-okutonda, 23 ekiikirira obufumbo bwa Obwa-Katonda n’obuntu, era balaba 252 ng’akabonero k’okukyusibwa kw’omuntu okufuuka omuntu agattiddwa n’Obwa-Katonda.

The mercy seat was not to be removed, so for Sister White to look inside was a special revelation, and prophetically the illustration is more for the latter days, than the days in which she lived. By beholding we are changed. The temple test is Christ leading His virgin people into His temple, step by step. Prophetic truths represent the steps along the path that is lightened by the message of the Midnight Cry.

Entebe ey’okusaasira teyateekwa kuggyibwawo; bwe kityo, Mukyala White okutunuulira munda kyali okubikkulirwa okw’enjawulo, era mu ngeri y’obunnabbi ekifaananyi kino kyasinga okukwatira ku nnaku ez’oluvannyuma okusinga ku nnaku ze yabeeramu. Bwe tutunuulira, tukyusibwa. Ekigezo ky’Yeekaalu kwe Kristo okukulembera abantu be ab’engeso ennongoofu mu Yeekaalu ye, n’entambuka ku ntambuka. Amazima ag’obunnabbi gakiikirira emitendera egy’oku kkubo eritangaazibwa obubaka bw’Okwogerera waggulu mu ttumbi ly’ekiro.

The Millerite temple of forty-six years is a step.

Yeekaalu ya Abamillerite ey’emyaka amakumi ana mu mukaaga gwe mutendera.

The human temple of “23,” (male and female, He created them) is a step.

Yeekaalu ey'obuntu eya "23," (omusajja n'omukazi, yabatonda) ye eddala.

Christ raising His temple in three days is a step.

Okuzimba yeekaalu ye mu nnaku ssatu okwa Kristo kye omutendera.

The storehouse is the temple of Malachi.

Eggwanika kye yeekaalu ya Malaki.

Nehemiah cleansed the storehouse from the profanation of Tobiah.

Neemiya yatukuzza ekiterekero ku butali butukuvu bwa Tobiya.

That temple was where the high priest Hilkiah discovered the writings of Moses during the revival of king Josiah.

Mu yeekaalu eyo kabona asinga obukulu Hilikiya gye yazuulira ebiwandiiko bya Musa mu biseera by’okuzuukusibwa kwa Kabaka Yosiya.

The temple Nehemiah cleansed from profanation is the same temple Christ twice cleansed from it’s “sacrilegious profanation” as Sister White states.

Yeekaalu Neemiya gye yatukuza okuva mu okuswaza, ye yennyini yeekaalu Kristo gye yatukuza emirundi ebiri okuva mu "okusobya ku byetukuvu" kwayo, nga Sister White bw’agamba.

The casket of Miller’s dream was a step.

Ekisanduuko ky'ekirooto kya Miller kyali esitepu.

Once Christ has led His faithful in the Most Holy Place, He leads them, as represented by Sister White to the ark, raises the mercy seat and allows them to look inside. When they look inside they see both the doctrine of the incarnation and the seventh-day Sabbath is invested with a soft halo. Line upon line those who recognize the doctrines that are “invested with a soft radiance” align with Sister White entering the Most Holy Place by faith and looking into the ark.

Bwe yamala Kristo okutwala Abeesigwa be mu Kifo Ekitukuvu Ennyo, n’abakulembera, nga ekyo kiyimirizibwa ku bwa Sister White, okutuuka ku Ssanduuko ey’Endagaano; n’asitulako ekifo eky’okusaasira, n’abakkiriza okulaba munda. Bwe batunuulira munda, balaba nti byombi—enjigiriza ey’okufuuka omubiri ne Ssabbiiti y’Olunaku olw’Omusanvu—bibikkiddwako ekitangaala ekitereevu. Olunyiriri ku lunyiriri, abo abategeera enjigiriza ‘ezibikkiddwako ekitangaala ekitereevu’ beegatta ne Sister White mu okuyingira mu Kifo Ekitukuvu Ennyo mu kukkiriza era ne batunuulira mu Ssanduuko ey’Endagaano.

The ancient prophets spoke more specifically for the latter days than the days in which they lived. When those ancient prophets themselves become part of the testimony, they represent God’s people in the latter days, and God’s people in the latter days are the one hundred and forty-four thousand. Sister White is perhaps the most important ancient prophet, for all her illustrations represent the alpha history of the omega history of the one hundred and forty-four thousand. All the prophets illustrate the remnant, but Sister White also represents a beginning history that is fulfilled in the ending history—to the very letter.

Abannabbi ab’edda baayogera n’obukakafu obusinga ku nnaku ez’enkomerero okusinga ku nnaku ze baabeerangamu. Bwe bennyini abannabbi abo ab’edda bwe bafuuka ekitundu ky’obujulirwa, baba bakiikirira abantu ba Katonda mu nnaku ez’enkomerero, era abantu ba Katonda mu nnaku ez’enkomerero be emitwalo kkumi na nnya n’enkumi nnya. Mwannyinaffe White, oboolyawo, ye munnabbi asinga obukulu mu bannabbi ab’edda, kubanga eby’okulabirako bye byonna bukiikirira entandikwa (Alufa) ey’ebyafaayo eby’enkomerero (Omega) by’abantu emitwalo kkumi na nnya n’enkumi nnya. Abannabbi bonna balaga mu kifaananyi abasigaddewo, naye Mwannyinaffe White era akiikirira ebyafaayo eby’entandikwa ebituukirizibwa mu byafaayo eby’enkomerero, okutuuka ku buli nnukuta.

In the alpha foundational history, Sister White in vision, is taken into the Most Holy Place of the heavenly sanctuary. Once there, the mercy seat upon the ark of the covenant, a seat that was not to be removed, was raised so that Sister White could gaze inside where she saw the Ten Commandments.

Mu mubyafaayo ogw'ensibuko ogwa Alpha, Mwannyikazi White, mu kwolesebwa, atwalibwa mu Kifo Ekitukuvu Ennyo eky'ettabernakulo ery'omu ggulu. Nga atuuse eyo, entebe y'okusaasira eri ku Ssanduuko y'Endagaano, entebe eyataalina kuggyibwawo, n'esitulibwa waggulu, eryoke Mwannyikazi White atunuulire munda gye yalaba Ebiragiro Ekkumi.

> “In the holiest I saw an ark; on the top and sides of it was purest gold. On each end of the ark was a lovely cherub, with its wings spread out over it. Their faces were turned toward each other, and they looked downward. Between the angels was a golden censer. Above the ark, where the angels stood, was an exceeding bright glory, that appeared like a throne where God dwelt. Jesus stood by the ark, and as the saints’ prayers came up to Him, the incense in the censer would smoke, and He would offer up their prayers with the smoke of the incense to His Father. In the ark was the golden pot of manna, Aaron’s rod that budded, and the tables of stone which folded together like a book. Jesus opened them, and I saw the Ten Commandments written on them with the finger of God. On one table were four, and on the other six. The four on the first table shone brighter than the other six. But the fourth, the Sabbath commandment, shone above them all; for the Sabbath was set apart to be kept in honor of God’s holy name. The holy Sabbath looked glorious—a halo of glory was all around it. I saw that the Sabbath commandment was not nailed to the cross. If it was, the other nine commandments were; and we are at liberty to break them all, as well as to break the fourth. I saw that God had not changed the Sabbath, for He never changes. But the pope had changed it from the seventh to the first day of the week; for he was to change times and laws.” Early Writings, 32.

> Mu Kifo Ekitukuvu Ennyo nnalaba essanduuko; waggulu n’omu mabbali gaayo kwaliko zaabu omulongoofu ennyo. Ku nkomerero buli ku y’ensanduuko kwaliko kerubi mulungi, nga ebiwaawaatiro bye byasaasaanye waggulu ku yo. Obwenyi bwabwe bwali butunulagana, era baali batunula wansi. Wakati w’abamalayika waaliwo ekyoterezo kya zaabu. Waggulu w’essanduuko, we abamalayika bayimirira, waaliwo ekitiibwa ekimala okwaka nnyo, nga kirabika ng’entebe gye Katonda abeera. Yesu yayimirira okumpi n’essanduuko, era bwe zaali zituuka gy’ali ensaba z’abatukuvu, obubaane mu kyoterezo ne bwooka ne bufuuka omukka, era n’awangayo okusaba kwabwe n’omukka gw’obubaane eri Kitaawe. Mu ssanduuko mwalimu ensuwa ya zaabu eyalimu mana, omuggo gwa Alooni ogwameemeeta, n’ebyapa eby’amayinja ebyagalagana wamu ng’ekitabo. Yesu n’abiggulawo, ne ndaba Ebiragiro Ekkumi nga biwandiikiddwa ku byo n’omu munwe gwa Katonda. Ku kyapa kimu kwaliko bina, ate ku kya kinnaakyo kwaliko mukaaga. Ena eziri ku kyapa ekyasooka zaakyaka okusinga endala mukaaga. Naye eya kkuna, ekiragiro kya Ssabbiiti, yaka okusinga zonna; kubanga Ssabbiiti yateekebwawo okukuumibwanga mu kitiibwa ky’erinnya ettukuvu lya Katonda. Olunaku lwa Ssabbiiti olutukuvu lwalabika nga lujjudde ekitiibwa—ekitangaala eky’ekitiibwa kyali kimwetoolodde wonna. Nnalaba nti ekiragiro kya Ssabbiiti tekyakomerwa ku musaalaba. Singa kyali, ne birala mwenda byandibadde bityo; era twandibadde tulina eddembe okubimenya byonna, nga bwe twandimenya n’erya kkuna. Nnalaba nti Katonda teyakyusa Ssabbiiti, kubanga ye teakyuka. Naye Papa yakikyusa okuva ku lunaku olw’omusanvu n’akitwala ku lunaku olusooka olw’wiiki; kubanga yali agenda okukyusa ebiseera n’amateeka. Ebiwandiiko Ebyasooka, 32.

The doctrine of the seventh-day Sabbath was the alpha doctrine of the foundational history of the Millerite movement that began as the Philadelphian Millerite movement, then transformed unto the Laodicean Millerite movement in 1856, and then unto the Laodicean Seventh-day Adventist Church in 1863. Sister White also identifies the omega doctrine in the history of the latter days, when the Laodicean movement of the one hundred and forty-four thousand transforms into the Philadelphian movement of the one hundred and forty-four thousand. The alpha and omega lights are represented by the doctrine of the seventh-day Sabbath and the doctrine of the incarnation.

Enjigiriza ya Ssabbiiti y’Olunaku olw’Omusanvu ye yali enjigiriza ey’Alufa mu byafaayo eby’omusingi eby’ekibiina kya Bamileraayiti, ekyatandika ng’eky’e Firadefiya, ne kifuuka mu 1856 eky’e Lawodikiya, era mu 1863 ne kifuuka Ekkanisa ya Abadiventisti Ab’Olunaku Olw’Omusanvu ey’e Lawodikiya. Sister White era alambulula enjigiriza ey’Omega mu byafaayo by’ennaku ez’enkomerero, ng’entambula eya Lawodikiya ey’abo 144,000 efuukira entambula eya Firadefiya ey’abo 144,000. Ebitangaala by’Alufa ne Omega biyimirirwibwa enjigiriza ya Ssabbiiti y’Olunaku olw’Omusanvu n’enjigiriza ey’Okufuuka omubiri.

> “Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.

> Abo abegatta ne Katonda batambulira mu musana gw’Enjuba ey’Obutuukirivu. Tebatyoboola Omununzi waabwe nga bayonona ekkubo lyabwe mu maaso ga Katonda. Omusana ogwa eggulu gubamulikira. Nga basemberera okuggalawo kw’ebyafaayo by’ensi eno, obumanyi bwabwe ku Kristo, n’obw’obunnabbi obumukwatako, buyongera nnyo. Bali n’omuwendo ogutaliko kigera mu maaso ga Katonda; kubanga bali mu bumwe ne Mwana we. Eri bo, Ekigambo kya Katonda kirimu obulungi n’okweyagaza okusinga byonna. Balaba obukulu bwakyo. Amazima gababikkulirwa. Enyigiriza ey’okujja mu mubiri erabika ng’erimu okwaka okutondeere. Balaba nti Ebyawandiikibwa Ebitukuvu bye ensumuluzo eguggula ebyama byonna era ne bimalawo obuzibu bwonna. Abo abagenze bagaana okuwaniriza omusana era ne batambulira mu musana tebalisobola kumanya ekyama ky’obutukuvu, naye abo abatazeeyiya okwetikka omusaalaba ne bagoberera Yesu, baliraba omusana mu musana gwa Katonda. The Southern Watchman, Epreeri 4, 1905.

The “doctrine of the incarnation” is also called the “mystery of godliness.”

"Ennyigiriza ey'Okufuuka Omubiri" eyitibwanso "Ekyama eky'Obutukuvu."

> And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. 1 Timothy 3:16.

> Era awatali kubuusabuusa, ekyama ekikulu eky'obutukuvu kye kino: Katonda yeeyoleka mu mubiri, yakkirizibwa mu Mwoyo, yalabibwa abamalayika, yabuulirwa eri amawanga, yakkirizibwa mu nsi, yatwalibwa waggulu mu kitiibwa. 1 Timoseewo 3:16.

The “mystery” is hidden until the final generation, when the faithful see that the doctrine of the incarnation is the omega of the seventh-day Sabbath.

“Ekyama” kikwekebwa okutuusa lwe abeesigwa ab’omu mulembe ogwasembayo balaba nti enjigiriza ey’okufuuka omubiri ye Omega ya Sabaata ey’olunaku olw’omusanvu.

> Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory. Colossians 1:26, 27.

> Era ekyama ekyabadde kikisiddwa okuva mu mirembe n’ebbika, naye kaakano kirabisiddwa eri abatukuvu be; b’abo Katonda be yayagala okubamanyisa ekituufu eky’obugagga bw’ekitiibwa ky’ekyama kino mu bann’amawanga; kye Kristo ali mu mmwe, essuubi ly’ekitiibwa. Abakkolosaayi 1:26, 27.

It is fitting that it is Colossians 1:26 that speaks of a “mystery” that “hath been hid,” but that mystery is “made manifest” in the latter days. Prophetic light is made manifest when prophecy is unsealed, as represented in Daniel twelve where at the end of 1,260 days, at the time of the end a prophecy is unsealed. The prophecy that has been hid for generations is unsealed, and the prophecy is the truth which when unsealed is the “glory” that is made known unto the Gentiles at the Sunday law. That mystery is Christ in you the hope of glory, which is accomplished in the days of the sounding of the seventh trumpet.

Kituukagana bulungi nti Abakolosaayi 1:26 kye kyogera ku "ekyama" "ekibadde kikwekeddwa", naye ekyo ekyama "kilabisibwa" mu nnaku ez’oluvannyuma. Ekitangaala ky’obunnabbi kilabisibwa bwe buggulwawo obunnabbi, nga bwe kiragibwa mu kitabo kya Danyeri essuula ey’ekkumi n’ebiri, awali ku nkomerero y’ennaku 1,260, mu kiseera eky’enkomerero obunnabbi buggulwawo. Obunnabbi obwabadde bukwekeddwa okumala emizukulwana buggulwawo, era obunnabbi bwe mazima, bwe buggulwawo buba "ekitiibwa" ekimanyisibwa eri Ab’amawanga mu kiseera ky’etteeka ly’Olunaku lwa Sande. Ekyo ekyama ye Kristo ali mu mmwe, essuubi ly’ekitiibwa, ekituukirizibwa mu nnaku z’okuvuga ekkondeere ey’omusanvu.

> But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

> Naye mu nnaku ez'eddoboozi lya malayika ow'omusanvu, nga atandika okufuuyira mu kkondeere, ekyama kya Katonda kiriba kiwedde, nga bwe yalangirira eri abaddu be, bannabbi. Okubikkulirwa 10:7.

It is only fitting that the voice of the seventh angel began to sound on the tenth day of the seventh month as represented in Revelation 10:7. The seventh angel is also represented as the third woe, and the first two woes were Islam, thus providing two witnesses that the third woe is Islam. The mystery of God is finished when the trumpet of Islam is blowing.

Kisaanira ddala nti eddoboozi ly’omulayika ow’omusanvu lyatandika okuwuliribwa ku lunaku olw’ekkumi olw’omwezi ogw’omusanvu, nga bwe kiragibwa mu Okubikkulirwa 10:7. Omulayika ow’omusanvu aliragibwa era ng’ennaku ey’okusatu; ate ennaku ebbiri ezasooka zaali Obusiraamu, era bw’atyo ne wabaawo bajulizi babiri nti ennaku ey’okusatu ye Obusiraamu. Ekyama kya Katonda kimalirizibwa nga ekkondeere ly’Obusiraamu lifuuwibwa.

In the history of the seventh trumpet the doctrine of the incarnation, which is the mystery of Christ in you, or the combination of Divinity with humanity, as represented by Christ when He took upon Himself human flesh; the candidates to be among the one hundred and forty-four thousand will be tested as to whether they have the necessary oil and faith to enter into the Most Holy Place. If they hesitate darkness falls upon them, if they follow the Lamb withersoever He goeth, they will be led to look into the ark. In the ark they will find the doctrines of the seventh-day Sabbath and the doctrine of the incarnation.

Mu byafaayo by’ekkondeere ery’omusanvu, enjigiriza ey’Okufuuka Omubiri—ekyama kya Kristo mu mmwe, oba okwegatta kw’Obwa-Katonda n’obuntu, nga bwe kyayolebwa mu Kristo bwe yatwala ku ye omubiri gw’obuntu—, abo abeesuubirwa okubalirwa mu 144,000 baligezebwa okulaba oba balina amafuta ageetaagibwa n’okukkiriza okuyingira mu Ekifo Ekitukuvu Ennyo. Bwe batantala, ekizikiza kibagwaako; naye bwe bagoberera Omwana gw’Endiga awonna w’agenda, balitwalibwa okutunula mu Ssanduuko ey’Endagaano. Mu Ssanduuko balisangamu enjigiriza ya Ssabbiiti y’olunaku olw’omusanvu n’enjigiriza ey’Okufuuka Omubiri.

As significant as these two doctrines are, what I am focusing on is not the alpha and omega lights, but that the prophetess illustrated God’s people entering into the heavenly sanctuary and looking into the ark of the covenant. There must be a point in the history of the one hundred and forty-four thousand, during the latter days, where the one hundred and forty-four thousand are taken into the Most Holy Place to gaze upon the opened ark.

Wadde nga enyigiriza ebbiri zino zirina obukulu obunene, kye ntunuulira si ebitangaala bya Alufa ne Omega, wabula nti nnabbi omukazi yalaga abantu ba Katonda nga bayingira mu Obutukuvu bw’omu ggulu era nga batunuulira mu Ssanduuko y’Endagaano. Kiteekwa okubaawo akaseera mu byafaayo bya 144,000, mu nnaku ez’oluvannyuma, mwe 144,000 batwalibwa mu Ekifo Ekisinga Obutukuvu okutunuulira Ssanduuko ey’Endagaano eyaaggulwawo.

If you possess the faith to believe the prophets illustrate God’s people in the latter days, along with the faith that Sister White was as much inspired, in every way, as every other prophet in the Bible—then the application I just set forth must be accepted as true. The one hundred and forty-four thousand must follow Christ, by faith into the Most Holy Place, as Sister White says the faithful did on October 22, 1844. There were then two classes manifested, those who refused to enter in by faith, and those who entered in.

Bw'oba n'okukkiriza nti bannabbi balaga abantu ba Katonda mu nnaku ez'enkomerero, era n'okukkiriza nti Mukyala White yali eyateekebwamu Omwoyo Omutukuvu mu buli ngeri ng'abannabbi abalala bonna ab'omu Bayibuli bwe baali—bwe kityo, enkozesa gye mmaze okulambulula erina okukkirizibwa nga kya mazima. 144,000 balina mu kukkiriza okugoberera Kristo mu Kisenge Ekitukuvu Ennyo, nga Mukyala White bw'agamba nti abeesigwa baakikola ku October 22, 1844. Mu kiseera ekyo waaliwo ebika bibiri ebyalabikira: abo abagaana okuyingira mu kukkiriza, n'abo abayingira.

> “I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.

> Naalagirwa okulengera emabega eri okulangirirwa kw’okuja okusooka kwa Kristo. Yokaana yatummibwa mu Mwoyo n’amaanyi ga Eriya okuteekateeka ekkubo lya Yesu. Abo abagaana obujulirwa bwa Yokaana tebaaganyulwa mu njigiriza za Yesu. Okulwanyisa kwabwe obubaka obw’alagula okujja kwe kwabassa mu kifo we baatayinza mangu okwaniriza obukakafu obusukkiridde obulaga nti Ye Masiya. Setaani yalobera abo abagaana obubaka bwa Yokaana okweyongerayo ne bagaana Kristo era ne bamusala ku musaalaba. Mu kukola bwe batyo ne beeteeka mu kifo we baatayinza kufuna omukisa ku lunaku lwa Pentekosite, ogwandibayigirizza ekkubo ery’ingira mu Weema entukuvu ey’omu ggulu. Okukyuluguka kw’ekitimba kya yeekaalu kwalaga nti ssaddaaka n’ennono z’Abayudaaya tebyakyakkirizibwa. Ssaddaaka Enkulu yaweereddwa era ne yeekkirizibwa, era Omwoyo Omutukuvu eyakka ku lunaku lwa Pentekosite yatwala ebirowoozo by’abayigirizwa okuva mu Weema entukuvu ey’ensi okugenda mu ya waggulu, mwe Yesu yayingira n’Omusaayi gwe, okuyiwa ku bayigirizwa be ebiganyulo by’okununulibwa kwe. Naye Abayudaaya baasigalira mu kizikiza ekinene ddala. Baafiirwa omusana gwonna gwe bandibadde balina ku ntegeka y’obulokozi, era ne beeyongera okwesiga ssaddaaka zaabwe n’ebiweebwayo byabwe ebitaliiko kye bigasa. Weema entukuvu ey’omu ggulu yazze mu kifo kya ey’ensi, naye tebaalina bumanyi ku ky’okukyuka kino. Noolwekyo tebaasobola kuganyulwa mu kuwolereza kwa Kristo mu Kifo Ekitukuvu.

> “Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.

> Abangi batunuulira n’entiisa engeri Abayudaaya gye baagaana ne baakomerera Kristo ku musaalaba; era bwe basoma ebyafaayo eby’obunyoomo n’obuswavu bwe yakolebwako, balowooza nti bamwagala, era nti teyandibadde bamugaanye nga Peetero bwe yakola, wadde okumukomerera ku musaalaba nga Abayudaaya bwe baakola. Naye Katonda amanyi emitima gya bonna, aleese mu kikemebwa okwagala kwa Yesu kwe baawanjagira nti balina. Eggulu lyonna lyali ligoberera n’okwegendereza okw’amaanyi ennyo engeri obubaka bw’omumalayika ow’olubereberye bwe bwawanirizibwa. Naye bangi abaagamba nti baagala Yesu, era ne baayiwa amaziga nga basoma emboozi y’Omusaalaba, baaswaza amawulire amalungi ag’okudda kwe. Mu kifo ky’okwaniriza obubaka n’essanyu, baagamba nti kyali kulubirirwa. Baanyiiza abo abaayagalanga okulabika kwe ne babagoba mu makanisa. Abo abagaana obubaka obusooka tebaasobola kuganyulwa mu bubaka obw’okubiri; era tebaaganyulwa na okukaaba okw’ekitundu eky’ekiro, okwateekateeka okubayamba okuyingira wamu ne Yesu mu kukkiriza mu Kifo Ekitukuvu Ennyo eky’Eweema ey’eggulu. Era olw’okugaana obubaka ebibiri ebyasooka, baazikiza amagezi gaabwe nnyo okutuusa ne batalaba musana gwonna mu bubaka bw’omumalayika ow’okusatu obulaga ekkubo eriyingira mu Kifo Ekitukuvu Ennyo. Nnalaba nti nga Abayudaaya bwe baakomerera Yesu ku musaalaba, bwe batyo n’amakanisa ag’omu linnya gaakomerera obubaka buno; n’olwekyo tebamanyi kkubo eriyingira mu Kifo Ekitukuvu Ennyo, era tebayinza kuganyulwa mu kusabira kwa Yesu eyo. Nga Abayudaaya abaawaayo ssaddaaka zaabwe ezitaliiko kye zigasa, nabo bawaayo okusaba kwabwe okutaliiko kye kugasa mu kisenge Yesu kye yalese; ate Setaani, ng’asanyuse olw’obulimba buno, yeeyisa nga wa ddiini, n’akulembera emyoyo gy’abo abeeyita Bakristaayo gy’ali, ng’akolera mu maanyi ge, obubonero bwe n’ebyamagero eby’obulimba, okubanyweza mu mutego gwe.

Sister White identifies the progressive testing process of John the Baptist and Christ’s history that ended with the Jews being in total darkness in order to illustrate the same history in the time of the Millerites, which is the alpha history of Sister White; the ancient prophetess of the latter days. The life-or-death test in the beginning was over entering into the Most Holy Place or refusing to do so. To refuse to do so produced the same darkness upon the rebels of Millerite history that had come upon the rebellious Jews in the history of Christ.

Mukyala White alambulula enteekateeka ey’okukebera eyeyongera mu bitundu ey’ebyafaayo bya Yokaana Omubatiza n’eby’a Kristo, eyaggwa n’okuviirako Bayudaaya okubeera mu kizikiza ky’obujjuvu, ng’akyikozesa okulaga nti ebyo bye bimu byaddamu mu mirembe gy’Abamillerite, egyo nga bye byafuuka ebyafaayo eby’olubereberye (Alufa) ebya Mukyala White, nnabbi omukazi omukadde owa nnaku ez’enkomerero. Okukebera okw’obulamu oba okufa mu ntandikwa kwali ku nsonga y’okuyingira mu Kifo Ekitukuvu Ennyo oba okugaanira ddala. Okugaana okwo kwaleetera abajeemu mu byafaayo by’Abamillerite okutuukibwako ekizikiza kye kimu nga bwe kyatuuka ku Bayudaaya abajeemu mu byafaayo bya Kristo.

Jesus always illustrates the end of a thing, with the beginning of a thing; so, when Sister White was taken into the Most Holy Place and gazed upon the open ark, in connection with the test of October 22, 1844, it identifies that the one hundred and forty-four thousand will be tested upon following the Lamb into the Most Holy Place or going into perfect eternal darkness. This fact is premised upon a faith that understands the ancient prophets are illustrating God’s latter-day people when they themselves become part of the recorded testimony. Sister White illustrates both classes.

Yesu bulijjo alaga enkomerero y’ekintu ng’agifananyiriza n’entandikwa yaakyo; kale, bwe baatwala Sister White mu Ekifo Ekitukuvu Ennyo n’atunuulira essanduku nga gguddwawo, nga bino bikwatagana n’omugezeso ogw’Okitobba 22, 1844, ekyo kiraga nti aba 144,000 baligezebwa ku kugoberera Omwana gw’Endiga okuyingira mu Ekifo Ekitukuvu Ennyo oba okuyingira mu kizikiza ekituukiridde eky’obutaggwaawo. Ekituufu kino kisinziira ku kukkiriza okutegeera nti bannabbi ab’edda bafaananyiriza abantu ba Katonda ab’ennaku z’enkomerero bwe bafuuka bo bennyini ekitundu ky’obujulirwa obuwandiikiddwa. Sister White afaananyiriza ebika byombi.

> “While in this state of despondency I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close. All who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.

> Nga ndi mu mbeera y’obwennyamivu, nnalota ekirooto ekyankuba nnyo ku mutima. Nnaloota nga ndaba yeekaalu, gy’abantu bangi baali beekuŋŋaanyira. Abadduukira mu yeekaalu eyo bokka be banaalokolebwa ekiseera bwe kinaaggwaawo. Bonna abaasigala ebweru banaazikirira emirembe gyonna. Ebibiina ebyali ebweru, nga batambulira mu ngeri zaabwe ez’enjawulo, baanyooma ne baasekerera abaali bayingira mu yeekaalu, ne babagamba nti enteekateeka eno ey’okuwona obulabe yali enkwe ey’amagezi, nti mu mazima tewaali bulabe na bumwe bwe baalina okwewala. Ne bakwata ku bamwe okubaziyiza okudduka mangu okuyingira munda mu bbugwe.

> “Fearing to be ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me. On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins.

> Nga ntya okusekererwa, ne ndowooza nti kyali kirungi okulinda okutuusa ekibiina bwe kyandibadde kisaasanye, oba okutuusa lwe nnandisobodde okuyingira nga tebanandabbako. Naye omuwendo gw’abantu ne gweyongera mu kifo ky’okukendeera, era olw’okutya okukereera ne nfuluma mangu okuva ewange ne nnyigira mu kibiina. Olw’okweraliikirira okw’okutuuka ku yeekaalu saalaba wadde okufaayo ku kibiina ekyali kinzinga. Bwe nnyingidde mu kizimbe, nnalaba nti yeekaalu enene nnyo yali etikkiddwa ku ssanda emu enene ennyo, era ku ssanda eyo waali wasibiddwa kamwana ka ndiga akaali kayuziddwa ne kakomereddwa, nga n’omusaayi gutonnya. Ffe abaaliwo twalabika nga tumanyi nti akana ka ndiga ako kaali kayuziddwa ne kakomereddwa ku lwaffe. Buli ayingira mu yeekaalu ateekwa okusooka okuyimirira mu maaso gaayo n’akatula ebibi bye.

> “Just before the lamb were elevated seats, upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed like the music of the angels. These were they who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event.

> Mu maaso g’Omwana gw’endiga mwalimu entebe ezigulumiziddwa, ku zo kwe kwali watudde ekibiina nga kirabika kisanyufu nnyo. Omusana ogw’eggulu gwalabika nga gwaka ku buso bwabwe, era baatendereza Katonda ne bayimba ennyimba ez’okusanyuka n’okwebaza, nga zaawulikika ng’omuziki gw’abamalayika. Bano be abaali bajje mu maaso g’Omwana gw’endiga, ne batula ebibi byabwe, ne basonyiyibwa, era kaakano baali balindirira n’essanyu ekintu ekisanyusa ekijja okubaawo.

> “Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people. But I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night. I awoke in agony of mind and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed, that the Spirit of the Lord had left me, never to return.

> Ne bwe nnali nnyingidde mu kizimbe, entiisa ne engwaako, n’ensoni ne zinnyigira nti nneeteekwa oketoowaza mu maaso g’abantu bano. Naye nga waliwo ekinsindika okugenda mu maaso, era ne ntambula mpola mpola nga nketooloola omupagi ndyoke ntunuulire Omwana gw’Endiga; ne wabaawo eddoboozi ly’ekkondeere, yeekaalu ne ekankana, amaloboozi ag’okuwangula ne gavuuka okuva mu batukuvu abakuŋŋaanye, ekitangaala eky’entiisa ne kitangaaza ekizimbe; oluvannyuma, wonna ne wafuuka ekizikiza ekituukiridde. Abantu ab’essanyu bonna baali babuze wamu n’ekitangaala, nange ne nsigalirawo nzekka mu ntiisa ey’ekiro, wonna nga mwasirise. Ne nzuukuka nga mu bulumi obw’omutima obw’amaanyi, era ne nzibuukirwa nnyo okwekiriza nti nnali ndota. Kyansusse nga ndaba nti ekibonerezo kyange eky’enkomerero kyali kimaliriziddwa, nti Omwoyo wa Mukama yali avudde ku nze, nga tajja kuddayo.

> “Soon after this I had another dream. I seemed to be sitting in abject despair with my face in my hands, reflecting like this: If Jesus were upon earth, I would go to Him, throw myself at His feet, and tell Him all my sufferings. He would not turn away from me, He would have mercy upon me, and I would love and serve Him always. Just then the door opened, and a person of beautiful form and countenance entered. He looked upon me pitifully and said: ‘Do you wish to see Jesus? He is here, and you can see Him if you desire it. Take everything you possess and follow me.’

> Amangu ddala oluvannyuma lw’ekyo nnalota ekirooto ekirala. Nga ntudde mu bweraliikirivu n’obutassaamu ssuubi obwenkanidde, amaaso gange nga gali mu ngalo zange, nga nderowooza bw’ati: Singa Yesu abeera ku nsi, nandigenda gy’ali, ne nneegwa wansi ku bigere bye, ne mmubuulira okubonaabona kwange kwonna. Tandinkyusizaayo amaaso ge, andindisaasira, nange nandimwagala era nammuweereza ennaku zonna. Mu kaseera ako oluggi ne luggulawo, n’ayingira omuntu ow’enkula ennungi n’endabika eyasanyusa amaaso. N’antunuulira n’okusaasira n’agamba: “Oyagala okulaba Yesu? Ali wano, era osobola okumulaba bw’oba okyagala. Twala byonna by’olina, goberera nze.”

> “I heard this with unspeakable joy, and gladly gathered up all my little possessions, every treasured trinket, and followed my guide. He led me to a steep and apparently frail stairway. As I commenced to ascend the steps, he cautioned me to keep my eyes fixed upward, lest I should grow dizzy and fall. Many others who were climbing the steep ascent fell before gaining the top.

> Nawulira kino n’essanyu eritagambika, era ne nsanyuka ne nkuŋŋaanya ebyange byonna ebitonotono, buli kintu ekitono eky’omuwendo kye nnali nkisiima nnyo, ne ngoberera omulambuzi wange. N’antwala ku madaala amagulumivu ennyo era nga galabika ng’agasaanyeewo mangu. Bwe nnatandika okuyambuka ku madaala, n’andilabula okukuuma amaaso gange nga gatunudde waggulu, obutandigya omutwe guntandike okuzunguzika ne ngwa. Abalala bangi abaali banyuka amadaala ago amagulumivu ennyo bagwa nga tebannatuuka ku ntikko.

> “Finally we reached the last step, and stood before a door. Here my guide directed me to leave all the things that I had brought with me. I cheerfully laid them down; he then opened the door and bade me enter. In a moment I stood before Jesus. There was no mistaking that beautiful countenance. That expression of benevolence and majesty could belong to no other. As His gaze rested upon me, I knew at once that He was acquainted with every circumstance of my life and all my inner thoughts and feelings.

> Oluvannyuma twatuuka ku ddala erisembayo, ne tuyimirira mu maaso g’oluggi. Wano omulambuzi wange yandagira nsigire awo ebintu byonna bye nnali mbireese nange. Ne mbissa wansi nga nsanyufu; oluvannyuma n’aggulawo oluggi, n’alagira nnyingire. Mu kaseera katono ne nnyimirira mu maaso ga Yesu. Obuso obwo obulungi nnyo tebwali kubuusabuuzibwa. Okulabika okwo okw’ekisa n’obugulumivu tekwali kwa muntu mulala yenna. Bwe yantunuulira, ne mmanya amangu ddala nti amanyi buli mbeera ey’obulamu bwange n’ebirowoozo byange eby’omu mutima n’okuwulira kwange kwonna.

> “I tried to shield myself from His gaze, feeling unable to endure His searching eyes, but He drew near with a smile, and, laying His hand upon my head, said: ‘Fear not.’ The sound of His sweet voice thrilled my heart with a happiness it had never before experienced. I was too joyful to utter a word, but, overcome with emotion, sank prostrate at His feet. While I was lying helpless there, scenes of beauty and glory passed before me, and I seemed to have reached the safety and peace of heaven. At length my strength returned, and I arose. The loving eyes of Jesus were still upon me, and His smile filled my soul with gladness. His presence filled me with a holy reverence and an inexpressible love.

> Nagezaako okwekweka okuva mu kutunuulirwa kwe, nga mmanyi nti sisobola kugumiikiriza amaso ge agalondoola; naye n’ansemberera ng’ansekerera, n’ateeka omukono gwe ku mutwe gwange, n’agamba nti, “Totya.” Eddoboozi lye erirungi lyasanyusa nnyo omutima gwange n’essanyu eritasoose kumanyibwa mu mutima gwange. Nnali musanyufu nnyo ne sisobola kwogera kigambo na kimu; naye, nga emmeeme yange ekyamiddwa nnyo, ne nfaafaana wansi mu bigere bye. Nga ndi awo nga sirina buyambi, ebifaananyi eby’obulungi n’ekitiibwa ne bintambulira mu maaso, ne ndabika ng’ntuuse mu obukuumi n’emirembe eby’eggulu. Oluvannyuma amaanyi gange ne gadda, ne nnyimuka. Amaso ga Yesu agajjudde okwagala gaali gakyali ku nze, era okusekerera kwe ne kujjuza omwoyo gwange essanyu. Obubeera bwe bwanzijjuzamu okutya okutukuvu n’okwagala okutayogerekeka.

> “My guide now opened the door, and we both passed out. He bade me take up again all the things I had left without. This done, he handed me a green cord coiled up closely. This he directed me to place next my heart, and when I wished to see Jesus, take it from my bosom and stretch it to the utmost. He cautioned me not to let it remain coiled for any length of time, lest it should become knotted and difficult to straighten. I placed the cord near my heart and joyfully descended the narrow stairs, praising the Lord and telling all whom I met where they could find Jesus. This dream gave me hope. The green cord represented faith to my mind, and the beauty and simplicity of trusting in God began to dawn upon my soul.” Testimonies, volume 1, 27–29.

> Omukulembezi wange awo n’aggula oluggi, ne tufuluma bombi. N’andagira nkuŋŋaanye nate ebintu byonna bye nnali ndekedde ebweru. Bwe namaliriza bino, n’ampa omuguwa ow’obulagala oguzingiddwa nnyo. N’antegeeza nteeke ogwo okumpi n’omutima gwange, era bwe nnaayagala okulaba Yesu, nguggyemu mu kifuba kyange ne ngugolola okutuuka ku nkomerero y’obuwanvu bwagwo. N’ankebereza obutalireka gusigalako nguzingiddwa okumala akaseera konna, mpozzi ne gufukamu emifundo ne kibeere kizibu okugugolola. Ne nteeka omuguwa okumpi n’omutima gwange, ne nkka wansi ku ngazi entono nga nsanyufu, nga ntendereza Mukama era nga mbategeeza bonna be nnasisinkananga we basobola okusanga Yesu. Ekirooto kino kyampa essuubi. Omuguwa ow’obulagala gwayimiriranga okukkiriza mu kyentegeera yange, era obulungi n’obulambulukufu bw’okwesiga Katonda byatandika okwakira mu mwoyo gwange. Obujulizi, Voliyumu 1, empapula 27-29.

From the end of the Exeter camp meeting on August 17 unto October 22 in 1844 was sixty-six days. Those sixty-six days represent the period of the proclamation of the Midnight Cry, and in the context of the parable of the ten virgins those that then proclaimed the message represent those who had oil, and those who did not then proclaim the message had no oil.

Waliwo ennaku 66 okuva ku nkomerero y’olukungaana olw’olusiisira e Exeter nga 17 August okutuuka nga 22 October mu 1844. Ezo nnaku 66 zikiikirira ebbanga ery’okulangirirwa kw’Okukaaba kw’ettumbi; era mu nteekateeka y’olugero lw’abawala kkumi, abo abaali mu kiseera ekyo abaalangirira obubaka bakiikirira abo abaali n’amafuta, ate abo abataalangirira mu kiseera ekyo obubaka tebaali na mafuta.

In the parable, the marriage took place at the beginning of the tarrying time. The legal marriage took place and then everyone went home and waited until the groom’s father decided if it was acceptable to consummate the marriage. Infidelity between the first marriage and the second ceremony at midnight was considered adultery. The tarrying time was based upon the father of the groom waiting to see what happened to the bride over a period of time. Was she pregnant?

Mu lugero, obufumbo bwakolebwa ku ntandikwa y’ekiseera eky’okulindirira. Obufumbo obw’amateeka bwakolebwa, ne baddayo bonna ewabwe ne balindirira okutuusa lwe kitaawe w’omugole yasalawo oba kisaanidde okutuukiriza obufumbo. Obutaba mwesigwa wakati w’obufumbo obwasooka n’embaga ey’okubiri eyali mu ttumbi ly’ekiro bwabalangibwa ng’obwenzi. Ekiseera eky’okulindirira kyasigamizibwa ku kitaawe w’omugole ng’alindirira okumanya ebibaawo ku muko okumala ebbanga ly’ekiseera. Yali alubuto?

When the father decided all was well, the midnight procession began, and it began at night to avoid the oppressive heat in the daytime of Palestine. For this reason, the bride’s attendants, the virgins of the parable, were required to have their own lantern and supply of oil waiting for the midnight cry announcing that the procession to the marriage was under way, for it was to take place at night. At Exeter the midnight cry arrived and you either had enough oil ready for the procession or you didn’t.

Kitaawe bwe yasalawo nti byonna biri mu nteeko, oluwerekero olw’ettumbi ly’ekiro ne lutandika; era lwalatandika mu kiro okwewala obugumu obunyigiriza obw’emisana egy’e Palesitayini. Olw’ensonga eyo, abawerekera omugole, abawala abatone ab’olugero, baalagirwa okubeera n’ettaala zaabwe n’omugabo gw’amafuta agaazo, nga balindirira okukaaba okw’ettumbi ly’ekiro okulangirira nti oluwerekero olw’okugenda mu mbaga y’obugole lutandise, kubanga kyali kigenda kubeerawo mu kiro. E Exeter okukaaba okw’ettumbi ly’ekiro kwatuuka, era oba walina amafuta agamala agategekeddwa ku lw’oluwerekero, oba nga tewalina.

When they left Exeter with the message they were illustrating a people who were sealed. Some had enough oil to make into the marriage on October 22, 1844, and some didn’t. Those sixty-six-days represent a period of time when God’s people are sealed unto the closed door of the Sunday law. If they had the proper amount of oil they entered by faith into the Most Holy Place. Sister White illustrated God’s people entering into the Most Holy Place in the latter days, and in her alpha history it was a life-or-death test that was involved with entering into the Most Holy Place by faith. In the latter days the one hundred and forty-four thousand will be tested as to whether they will enter into the Most Holy Place by faith. It is once again a life-or-death test.

Bwe baava e Exeter n’obubaka, baali balaga abantu abaateekebwako akabonero. Abamu baalina ekingi ekimala ky’amafuta ekibaleetedde okuyingira mu mbaga y’obugole ku October 22, 1844, ate abalala tebaalina. Ennaku ezo nkaaga mu mukaaga ziraga ekiseera mwe abantu ba Katonda baateekebwako akabonero okutuusa ku luggi oluggaddwawo olw’Etteeka lya Ssande. Bwe baalina ekingi ekituufu ky’amafuta, baayingira mu Ekifo Ekitukuvu Ennyo mu kukkiriza. Mukyala White yalaga abantu ba Katonda nga bayingira mu Ekifo Ekitukuvu Ennyo mu nnaku ez’enkomerero, era mu byafaayo bye eby’Alpha, kino kyali kigezo eky’obulamu oba okufa ekyakwatagana n’okuyingira mu Ekifo Ekitukuvu Ennyo mu kukkiriza. Mu nnaku ez’enkomerero, abantu emitwalo kkumi na nnya n’enkumi nnya (144,000) baligezebwako okulaba oba bajja okuyingira mu Ekifo Ekitukuvu Ennyo mu kukkiriza. Kino nate kye kigezo eky’obulamu oba okufa.

We will continue these things in the next article.

Tujja okugenda mu maaso n’ebintu bino mu kiwandiiko ekiddako.

> “In the cleansing of the temple, Jesus was announcing His mission as the Messiah, and entering upon His work. That temple, erected for the abode of the divine Presence, was designed to be an object lesson for Israel and for the world. From eternal ages it was God’s purpose that every created being, from the bright and holy seraph to man, should be a temple for the indwelling of the Creator. Because of sin, humanity ceased to be a temple for God. Darkened and defiled by evil, the heart of man no longer revealed the glory of the Divine One. But by the incarnation of the Son of God, the purpose of Heaven is fulfilled. God dwells in humanity, and through saving grace the heart of man becomes again His temple. God designed that the temple at Jerusalem should be a continual witness to the high destiny open to every soul. But the Jews had not understood the significance of the building they regarded with so much pride. They did not yield themselves as holy temples for the Divine Spirit. The courts of the temple at Jerusalem, filled with the tumult of unholy traffic, represented all too truly the temple of the heart, defiled by the presence of sensual passion and unholy thoughts.

> Mu kutukuza kwa yeekaalu, Yesu yali alangirira obutumwa bwe nga Masiya, era n’ayingira mu mulimu gwe. Yeekaalu eyo, eyazimbirwa okubeeramu okubeerawo kwa Katonda, yateekebwawo okuba eky’okulabirako eky’okusomesa eri Isirayiri n’ensi yonna. Okuva emirembe egy’obutaggwaawo, kyali ekigendererwa kya Katonda nti buli ekitonde, okuva ku seraafu omwangavu era omutukuvu okutuuka ku muntu, kibeere yeekaalu ey’okutuurirwamu Omutonzi. Naye olw’ekibi, obuntu bwalekeraawo okuba yeekaalu ya Katonda. Omutima gw’omuntu, nguzibiddwa ekizikiza era ng’atyobeddwa olw’obubi, tegwakyayolesa ekitiibwa kya Katonda Omutukuvu. Naye olw’okufuuka omubiri kwa Mwana wa Katonda, ekigendererwa eky’eggulu kituukiriziddwa. Katonda abeera mu bantu, era olw’ekisa erirokola omutima gw’omuntu guddayo okufuuka yeekaalu ye. Katonda yateekateeka nti yeekaalu e Yerusaalemi ebeere obujulizi obutakoma eri ekigendererwa ekigulumivu ekigguliddwa buli mwoyo. Naye Abayudaaya tebaategeera amakulu g’ekizimbe kye baali beenyumirizangamu nnyo. Tebaweewaayo okubeera yeekaalu ezzitukuvu ez’Omwoyo Omutukuvu. Olubuga lw’yeekaalu e Yerusaalemi, nga lujjudde obutabanguko bw’obusuubuzi obutali butukuvu, lwalabisa mu mazima ennyo yeekaalu y’omutima, eyatyoobeddwa olw’okubeeramu okwegomba kw’omubiri n’ebyoowoozo ebitatukuvu.

> “In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.

> Mu kusangula yeekaalu n’okugiggyamu abaguzi n’abatunzi b’ensi, Yesu yatangazisa omulimu gwe ogw’okutukuza omutima okuva mu butali butukuvu bw’ekibi,— okuva ku byegomba by’ensi, ebyegombesa eby’okwefaako bokka, n’emize emibi ebyonona omwoyo. Malaki 3:1-3 byasomeddwa. The Desire of Ages, 161.

> “The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).

> Nnabbi agamba nti, ‘Nalaba malayika omulala ng’akka okuva mu ggulu, ng’alina amaanyi amanene; n’ensi ne yaka olw’ekitiibwa kye. N’akaaba nnyo n’eddoboozi ery’amaanyi, ng’agamba nti, Babulooni Enene agudde, agudde, era afuuse ekifo mwe babeerera baddayimooni’ (Okubikkulirwa 18:1, 2). Kino kye ky’obubaka kye kimu ekyaweebwa omulayika ow’okubiri. Babulooni agudde, ‘kubanga yanywesa amawanga gonna omwenge ogw’obusuungu bw’obwenzi bwe’ (Okubikkulirwa 14:8). Omwenge ogwo gwe ki?-Enjigiriza ze ez’obulimba. Yawadde ensi Sabata ey’obulimba mu kifo kya Sabata ey’ekiragiro eky’okuna, era azze ng’addamu okubuulira ekirimba Setaani kye yasooka okugamba Eva mu Edeni—obutafa kwa emeeme obw’obutonde. Ensobi nnyingi ezifanagana nazo azisaasaanyizza nnyo, ‘ng’ayigiriza ebiragiro by’abantu okuba enjigiriza’ (Matayo 15:9).

> “When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.

> Nga Yesu atandise obuweereza bwe mu lwatu, n’asanirira Yeekaalu ng’agigyamu ebikolwa ebyaswaza obutukuvu bwayo. Mu bikolwa ebyasembayo eby’obuweereza bwe mwalimu okusanirira Yeekaalu omulundi ogwokubiri. Bwe kityo, mu mulimu ogwasembayo ogw’okulabula ensi, amakanisa gaweebwa obuyitibwa bubiri obw’awukana. Obubaka bw’omulayika ow’okubiri bweguno nti, ‘Babulooni agudde, agudde, ekibuga ekyo ekikulu, kubanga yafunyisa amawanga gonna okunywa omwenge ogw’obusungu bw’obwenzi bwayo’ (Okubikkulirwa 14:8). Era mu ddoboozi erigulumivu ery’obubaka bw’omulayika ow’okusatu wawuulirwa eddoboozi okuva mu ggulu nga ligamba nti, ‘Mufulume mu gye, abantu bange, muleme okubeera bagabo mu bibi bye, era muleme okufuna ku bikolimo bye. Kubanga ebibi bye bituuse mu ggulu, era Katonda ajjukidde ebikolwa eby’obukyamu byayo’ (Okubikkulirwa 18:4, 5). Obubaka Obulondeddwa, kitabo 2, 118.

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