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# The Book of Daniel - Number Seventy

Ekitabo kya Danyeri - Ennamba Nsanvu

From Ancient Tables to Modern Responsibilities: Unveiling the Covenant Journey

Okuva ku emmeeza ez'edda ddala okutuuka ku buvunaanyizibwa obw'ebiseera bino: Okubikkula olugendo lw'Endagaano

Author

Jeff Pippenger

Published

February 3, 2024

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When the Lord entered into covenant with ancient Israel, He provided two tables as the foundation and symbol of the covenant relationship. The two tables also identified the responsibility of ancient Israel to present a living testimony of the two tables to the world. When the Lord entered into covenant with modern Israel, He provided two tables as the foundation and symbol of the covenant relationship. The two tables also identified their responsibility to present a living testimony of all four tables to the world.

Bwe Mukama yakola endagaano ne Isirayiri ey’edda, yawa ebibawo bibiri nga omusingi era nga kabonero k’obukwate bw’endagaano. Ebibawo ebyo ebibiri era byalambika obuvunaanyizibwa bwa Isirayiri ey’edda okulaga eri ensi obujulizi obulamu bw’ebibawo ebyo ebibiri. Bwe Mukama yakola endagaano ne Isirayiri ey’omulembe guno, n’awa ebibawo bibiri nga omusingi era nga kabonero k’obukwate bw’endagaano. Ebibawo ebyo ebibiri era byalambika obuvunaanyizibwa bwabwe okulaga eri ensi obujulizi obulamu bw’ebibawo bina byonna.

The two tables were given to literal ancient Israel just after God delivered them out of the literal slavery of Egyptian bondage, and brought them through the disappointment of the Red Sea crossing. The period of time that literal ancient Israel was in bondage had been specifically identified in prophecy as four hundred and thirty years, and while in bondage literal ancient Israel forgot, and ceased to observe, the seventh-day Sabbath.

Amabwe abiri ag’amateeka gaawa Isirayiri eyakadde ennyini oluvannyuma gato Katonda lw’abaggya mu buddu bwennyini obw’okusibirwa e Misiri, era n’abayisa mu kujjirwa essuubi kw’okuwunguka Nnyanja Emyufu. Ebbanga Isirayiri eyakadde ennyini lye yabeeranga mu buwaŋgwa kyali kirambikiddwa mu bunnabbi nga kimala emyaka ebikumi bina n’amakumi asatu, era nga bakyali mu buwaŋgwa Isirayiri eyakadde ennyini baayiwalirwa ne bava mu kukwata Ssabbiiti ey’olunaku olw’omusanvu.

The two tables were given to spiritual modern Israel just after God delivered them out of the spiritual slavery of Catholic bondage, and brought them through the great disappointment of 1844. The period of time that spiritual modern Israel was in bondage had been specifically identified in prophecy as twelve hundred and sixty years, and while in bondage spiritual modern Israel forgot, and ceased to observe, the seventh-day Sabbath.

Ebibao bibiri byaweebwa Isirayiri ow’omwoyo ow’ekiseera kino amangu ddala oluvannyuma lwa Katonda okubaggya mu buddu bw’omwoyo obw’ekinyigirizo ky’Ekikatoliki, era n’abayitiza mu okusuulibwaamu essuubi okukulu kw’omwaka gwa 1844. Ekiseera Isirayiri ow’omwoyo ow’ekiseera kino kye baali mu buddu kyali kirambikiddwa bulambulukufu mu bubaka bw’obunnabbi nga emyaka 1260, era nga baali mu buddu Isirayiri ow’omwoyo ow’ekiseera kino baakyerabira Ssabbiiti y’olunaku olw’omusanvu ne balekeraawo okugikuuma.

In the very history when God provided the two tables to Moses to take to ancient Israel, his brother Aaron was making a golden image of a calf. The two tables of the Ten Commandments identify that God is a jealous God, and His jealousy is especially manifested against idolatry, and as Moses descended the mount, ancient Israel was dancing naked around a golden image that had been produced by the one who had been chosen as God’s spokesman.

Mu kiseera kennyini Katonda lwe yawa Musa ebipeesa by’amayinja bibiri eby’okutwala eri Isirayiri ey’edda, muganda we Alooni yali ng’akola ekifaananyi kya zaabu ky’ennyana. Ebipeesa ebyo eby’Ebiragiro Ekkumi biraga nti Katonda ye Katonda alina obuggya, era obuggya buno bulabikira nnyo ku kusinza ebifaananyi; era Musa bwe yava ku lusozi ng’akka, Isirayiri ey’edda yali ng’ezina bwereere ezungulira ekifaananyi kya zaabu ekyakolebwa oyo eyalondebwa okuba omwogezi wa Katonda.

> And Moses told Aaron all the words of the Lord who had sent him, and all the signs which he had commanded him. And Moses and Aaron went and gathered together all the elders of the children of Israel: And Aaron spake all the words which the Lord had spoken unto Moses, and did the signs in the sight of the people. Exodus 4:28–30.

> Era Musa n’ategeeza Alooni ebigambo byonna bya Mukama eyamutuma, n’obubonero bwonna bye yamulagira okubukola. Awo Musa ne Alooni ne bagenda ne bakuŋŋaanya wamu abakadde bonna b’abaana ba Isirayiri. Awo Alooni n’ayogera ebigambo byonna Mukama bye yayogera eri Musa, era n’akola obubonero mu maaso g’abantu. Okuva 4:28-30.

The brother of the prophet who led ancient Israel during the covenant history when the two covenant tables were provided was the leader in the rebellion of the image of jealousy. The husband of the prophetess who led modern Israel during the covenant history when the two covenant tables were provided was the leader in the rebellion of 1863, and 1863 marks the first generation of Adventism as being represented as an image of jealousy being placed at the entry of the gate of the altar.

Muganda wa nnabbi eyakulembera Isirayiri ey’edda mu byafaayo by’Endagaano bwe zaaweebwa ebipande ebiri eby’Endagaano ye yali omukulembeze w’obujeemu bw’ekifaananyi eky’obuggya. Omwami wa nnabbiikazi eyakulembera Isirayiri ya leero mu byafaayo by’Endagaano bwe zaaweebwa ebipande ebiri eby’Endagaano ye yali omukulembeze w’obujeemu bwa 1863, era 1863 kimaka omulembe ogusooka gw’Obwadiventisiti ng’akiikirizibwa ng’ekifaananyi eky’obuggya nga kiteekeddwa ku kuyingirira kw’olwigi lw’ekyoto.

> Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. Ezekiel 8:5.

> Awo n’aŋŋamba nti, Mwana w’omuntu, yimusa kaakano amaaso go otunuulire e bukiikakkono. Ne nnyimusa amaaso gange ne ntunuulira e bukiikakkono, era, laba, e bukiikakkono ku wankaaki w’ekyoto, mu mulyango, waaliwo ekifaananyi kino eky’obuggya. Ezeekyeri 8:5.

The “altar” is a symbol of Christ.

"Ekyoto" kikiikirira Kristo.

> “We are in danger of mingling the sacred and the common. The holy fire from God is to be used in our efforts. The true altar is Christ; the true fire is the Holy Spirit. This is our inspiration. It is only as the Holy Spirit leads and guides a man that he is a safe counselor. If we turn aside from God and from His chosen ones to inquire at strange altars we shall be answered according to our works.” Selected Messages, book 3, 300.

> Tuli mu kabi kokutabulatabula ebitukuvu n’ebya bulijjo. Omuliro omutukuvu oguva eri Katonda gwe tusaanidde okukozesa mu kaweefube waffe. Ekyoto eky’amazima ye Kristo; omuliro omutuufu ye Mwoyo Omutukuvu. Kino kye kusikiriza kwaffe. Omuntu abeera omuwabuzi omwesigwa yokka nga Mwoyo Omutukuvu ye amukulembera era amulagira. Bwe tunaava ku Katonda ne ku abo b’ayonze ne tugenda okubuuza ku byoto eby’awalala, tunaaddizibwa ng’ebikolwa byaffe bwe biri. Obubaka Obulondeddwa, ekitabo 3, 300.

The “gate” is the church.

"Oluggi" ye 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.

In 1863, Laodicean Adventism became a legally registered church and ceased to be a movement. They “entered” into church history at that point. In 1863, the church of Christ entered into a legal association with the government of the United States. In that year they also introduced a counterfeit chart to replace the two sacred tables of Habakkuk. As soon as the second table was prepared, in terms of prophetic history those typified by Aaron were preparing a counterfeit image.

Mu 1863, Obu-Adiventisimu bwa Laodikiya bwafuuka ekkanisa eyawandiikiddwa mu mateeka era ne kireka okubeera kibiina ky’entambuza. Mu kaseera ako ne “bayingira” mu byafaayo by’ekkanisa. Mu 1863, ekkanisa ya Kristo yayingira omukago ogw’amateeka ne gavumenti ya United States. Omwaka ogwo baaleetawo n’ekibao eky’obuwemu okutwala ekifo ky’ebibao bibiri ebitukuvu bya Habakkuku. Amangu ddala ekibao eky’okubiri bwe kyaali kimaze okutegekebwa, mu byafaayo by’obunnabbi abo abagerageranyizibwa ne Alooni baali bateekateekera ekifaananyi eky’obuwemu.

The second Commandment is the most specific warning against idolatry and the worship of images. It is also where God identifies His character as a jealous God. It is also there that He sets forth the principle that He reserves judgment upon the wicked unto the third and fourth generations. The Ten Commandments are a transcript of Christ’s character.

Ekiragiro eky’okubiri kye kirabula okusinga mu butongole ku businza bw’ebifaananyi n’okukunamira ebifaananyi. Era wano Katonda yeeyanjulira obuntu bwe ng’Katonda awenya. Era wano mwe ateekaawo ensonga nti asigaza okusala omusango ku babi okutuuka ku mirembe egy’okusatu n’egy’okuna. Ebiragiro Ekkumi biraga bulambulukufu enneyisa ya Kristo.

> “For the rejection of Christ, with the results that followed, they were responsible. A nation’s sin and a nation’s ruin were due to the religious leaders.

> Olw’okugaana Kristo, awamu n’ebivuddeko ebyagoberera, be baalina obuvunaanyizibwa. Ekibi ky’eggwanga n’okuzikirira kw’eggwanga byavudde ku bakulembeze b’eddiini.

> “In our day are not the same influences at work? Of the husbandmen of the Lord’s vineyard are not many following in the steps of the Jewish leaders? Are not religious teachers turning men away from the plain requirements of the word of God? Instead of educating them in obedience to God’s law, are they not educating them in transgression? From many of the pulpits of the churches the people are taught that the law of God is not binding upon them. Human traditions, ordinances, and customs are exalted. Pride and self-satisfaction because of the gifts of God are fostered, while the claims of God are ignored.

> Mu kiseera kyaffe, si ye bintu byennyini ebikosa abantu ebiri mu nkola? Mu balimi b’ennimiro y’omuzabbibu gwa Mukama, si bangi abagoberera mu bigere by’abakulembeze b’Abayudaaya? Abayigiriza b’eddiini tebakyusa bantu ne babaggya ku biragiro eby’erambulukufu by’Ekigambo kya Katonda? Mu kifo ky’okubayigiriza okugondera etteeka lya Katonda, si babayigiriza okumenya etteeka? Okuva ku pulipiti nnyingi ez’omu makkanisa, abantu bayigizibwa nti etteeka lya Katonda te libasibye. Ennono, ebiragiro, n’emize gy’abantu bikuzibwa. Okwenyumiriza n’okwesiima olw’ebirabo bya Katonda bitumbulwa, nga bye by’ateeka ku ffe byerabirwa.

> “In setting aside the law of God, men know not what they are doing. God’s law is the transcript of His character. It embodies the principles of His kingdom. He who refuses to accept these principles is placing himself outside the channel where God’s blessings flow.” Christ’s Object Lessons, 305.

> "Mu kuweka ku bbali etteeka lya Katonda, abantu tebamanyi kye bakola. Etteeka lya Katonda liraga ddala ekikula kye. Likungaanyizaamu emisingi gy'obwakabaka bwe. Oyo agaana okukkiriza emisingi gino abeera yeetadde ebweru w'ekkubo mwe gikulukuta emikisa gya Katonda." Christ's Object Lessons, 305.

The character of Christ is His image, and it includes that He is a jealous God. God’s jealousy was manifested in Christ when He twice cleansed the temple. In the first temple cleansing the disciples who witnessed the work were then led to remember that the Scriptures referenced God’s jealousy.

Empisa za Kristo ze z’ekifaananyi kye, era mulimu n’eky’okuba nti ye Katonda alina obuggya. Obuggya bwa Katonda bweyalabisibwa mu Kristo bwe yatukuza yeekaalu emirundi ebiri. Mu kutukuza okwasooka okw’omu yeekaalu, abayigirizwa abaaliwo ne balaba ekikolwa ekyo ne bajjukizibwa nti Ebyawandiikibwa byogerako ku buggya bwa Katonda.

> And the Jews’ Passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. John 2:13–17.

> Era Paska ey’Abayudaaya yali okumpi, ne Yesu n’alinnya eri Yerusaalemi. N’asanga mu yeekaalu abatunda ente n’endiga n’enjiba, n’abakyuusa ensimbi nga batudde. Awo bwe yakola ekiboko eky’emiguwa emitono, n’abagoba bonna mu yeekaalu, wamu n’endiga n’ente; n’abasaasaanya ensimbi z’abakyuusa ensimbi, n’asuula emmeeza; n’agamba abatunda enjiba nti, Mutwale bino wano; temufuula nnyumba ya Kitange nnyumba ey’okusuubuliramu. Abayigirizwa be ne bajjukira nti kyawandiikibwa nti, Obuggya obw’ennyumba yo bwondya. Yokaana 2:13-17.

In the Scriptures, both the Hebrew and the Greek the word “zealous” is also the word “jealous.” They are the same word. When Christ cleansed the temple, He was manifesting God’s jealousy, which is the attribute of God’s character that is identified in the second commandment, and it is especially manifested against idolatry. When Moses descended the mount with the two tables and understood what Aaron had done and what the people were doing, he broke the two tables. The two tables were the true image of jealously, for they were physical representations that identified God as a jealous God. When Moses broke the two tables, he was manifesting the very jealousy that is identified in the second commandment.

Mu Ebyawandiikibwa, mu Olwebbulaniya ne mu Olugiriki, ekigambo ekitegeeza obunyiikivu kye kimu n’ekitegeeza obuggya; kye kigambo kye kimu. Bwe Kristo yatukuza Yeekaalu, yali alaga obuggya bwa Katonda, obumanyibwa ng’ekirungo ky’obuntu bwa Katonda ekyogerwako mu kiragiro eky’okubiri, era businga kulabikira mu kusinza ebifaananyi. Bwe Mosese yava ku Lusozi ng’akwata amapeesa g’amayinja abiri, bwe yategeera kye Aaroni yali akoze n’ebyo abantu bye baali bakola, n’amenya amapeesa ago abiri. Amapeesa ag’abiri ago gaali ekifaananyi ekituufu eky’obuggya, kubanga gaali ebintu ebyalabika ebyalaga nti Katonda wa buggya. Bwe Mosese yamenya amapeesa ag’abiri, yali alaga obuggya bwennyini obwogerwako mu kiragiro eky’okubiri.

> And Moses turned, and went down from the mount, and the two tables of the testimony were in his hand: the tables were written on both their sides; on the one side and on the other were they written. And the tables were the work of God, and the writing was the writing of God, graven upon the tables. And when Joshua heard the noise of the people as they shouted, he said unto Moses, There is a noise of war in the camp. And he said, It is not the voice of them that shout for mastery, neither is it the voice of them that cry for being overcome: but the noise of them that sing do I hear. And it came to pass, as soon as he came nigh unto the camp, that he saw the calf, and the dancing: and Moses’ anger waxed hot, and he cast the tables out of his hands, and brake them beneath the mount. Exodus 32:15–19.

> Awo Musa n’akyuka, n’akka okuva ku lusozi, n’ebibajje ebibiri eby’obujulizi byali mu mikono gye; ebibajje byali biwandiikiddwa ku mbali zombi; ku lubali olumu ne ku lulala byali biwandiikiddwa. Era ebibajje byali omulimu gwa Katonda, n’okuwandiika kwali okuwandiika kwa Katonda, ng’ebyawandiiko byali byasalibwamu ku bibajje. Awo Yoswa bwe yawulira eddoboozi ly’abantu nga baleekaana, n’agamba Musa nti, Waliwo eddoboozi ly’entaalo mu lusiisira. N’ayogera nti, Si ddoboozi ly’abo abaleekaana olw’okuwangula, wadde ddoboozi ly’abo abakaaba olw’okuwangulwa; naye eddoboozi ly’abayimba lwe mpulira. Awo bwe yatuuka okumpi n’olusiisira, n’alaba ennyana n’okuzina; obusungu bwa Musa ne bubuubuuka, n’asuula ebibajje okuva mu mikono gye, n’abimenya wansi w’olusozi. Okuva 32:15-19.

The two tables were the testimony of God’s character. The character of God is the image that is to be formed in men through the righteousness of Christ. The two tables are the true image of jealousy, and Aaron had produced a counterfeit image of jealousy at the very time that the true image of jealousy was being delivered to ancient Israel. Those who have Christ formed within have His image, and the robe of His righteousness, yet Aaron’s celebrants were dancing naked, for they were Laodiceans. Laodiceans are “wretched, and miserable, and poor, and blind, and naked.”

Ebiwandiiko ebibiri eby’amateeka byali obujulizi bw’enfaanana ya Katonda. Enfaanana ya Katonda ye kifaananyi ekiteekwa okuteekebwamu mu bantu okuyitira mu butuukirivu bwa Kristo. Ebiwandiiko ebibiri byali ekifaananyi ekituufu eky’obuggya; era Alooni yali amaze okukola ekifaananyi eky’obulimba eky’obuggya mu kaseera kennyini nga ekifaananyi ekituufu eky’obuggya kiweebwa Isirayiri ey’edda. Abo Kristo bw’aba afuuse mu bo babeera n’ekifaananyi kye, era nga bambadde ekkanzu ey’obutuukirivu bwe; naye abo abaali bakuza n’Alooni baali bazina nga bwereere, kubanga baali Ab’e Lawodikiya. Ab’e Lawodikiya "babi nnyo, era bannaku, era baavu, era bazibe w’amaaso, era bwereere."

> And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies). Exodus 32:25.

> Awo Musa bwe yalaba nti abantu baali bwereere; (kubanga Alooni yabafuula bwereere okubaleetera ensonyi mu maaso g'abalabe baabwe). Okuva 32:25.

In 1856, seven years before the counterfeit chart was produced, both James and Ellen White identified that the movement had transitioned into the Laodicean condition. In 1863, Adventism was as spiritually “naked” as was ancient Israel literally “naked” as they danced around the counterfeit image of jealousy. The counterfeit that Aaron had made was an idol made of gold, but it was an image of a calf, which is a beast. It was an image of the beast, and also an image to the beast. The golden calf was an image of the beast, but it also had been dedicated to the gods that Aaron unrighteously declared had delivered Israel from Egyptian bondage.

Mu 1856, emyaka musanvu nga tannakolebwa chati ey’obulimba, James ne Ellen White bombi baategeera nti ekibiina kyali kyayiseemu ne kituuka mu mbeera eya Laodikeya. Mu 1863, Adiventizimu bwali ‘bwereere’ mu bw’omwoyo nga bwe yali Isiraeri ey’edda ‘bwereere’ mu mubiri nga bazina nga beetooloola ekifaananyi eky’obulimba eky’obuggya. Eky’obulimba Aaron kye yakola kyali ekifaananyi eky’okusinza ekya zaabu, naye kyali ekifaananyi ky’ennyana, ensolo. Kyali ekifaananyi ky’ensolo, era nga kyali n’ekifaananyi eri ensolo. Ennyana eya zaabu yali ekifaananyi ky’ensolo, naye era baagiwaayo eri bakatonda Aaron bwe yategeeza mu butali butuukirivu nti be bannunula Isiraeri okuva mu buddu bwa Misiri.

> And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt. And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, Tomorrow is a feast to the Lord. And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play. Exodus 32:4–6.

> N’azifuna okuva mu mikono gyabwe, n’azikola n’ekyuma eky’okunemesa, n’afuula ente ennyana eya zaabu eyasaanuddwa; ne boogera nti, Bano be bakatonda bo, Ai Isirayiri, abaabakuggya mu nsi ya Misiri. Aaroni bwe yalaba ekyo, n’azimba ekyoto mu maaso gaayo; era Aaroni n’alangirira, n’agamba nti, Enkeera walibaawo embaga ya Mukama. Ne bazukuka mu makya enkeera, ne bawaayo ebiweebwayo ebyokebwa, ne baleeta ebiweebwayo eby’emirembe; abantu ne batuula okulya n’okunywa, ne bayimuka okuzannya. Okuva 32:4-6.

The golden calf was an image of a beast, but it was dedicated to false gods, and so it was also an image (offering) to the beast. The image was made of gold, which is the symbol of Babylon, and it was a calf, which is the highest form of offering in the sanctuary service. It was dedicated to the gods of Egypt. Mystery Babylon (for all the prophetic testimonies identify the end of the world) consists of a woman riding upon a beast. The beast the woman rides is the United Nations (ten kings), and is a symbol of the dragon, atheism and Egypt. The woman herself is a counterfeit of God’s true church. The golden calf that Aaron dedicated to the gods of Egypt typified the great whore of Revelation seventeen, who is Babylon (gold), riding upon a beast (Egypt) and a counterfeit church (calf).

Ennyana eya zaabu yali ekifaananyi ky’ensolo, naye baagiyawula eri bakatonda ab’obulimba; n’olwekyo kyali era ekifaananyi (ekiweebwayo) eri ensolo. Ekifaananyi kino kyakolebwa mu zaabu, ate zaabu ly’akabonero ka Babulooni; era kyali ennyana, nga ye ngeri ey’omutindo ogwawaggulu ennyo ey’ekiweebwayo mu kuweereza kw’awatukuvu. Baakiteeka ng’ekiweebwayo eri bakatonda ba Misiri. Babulooni ow’ekyama (kubanga obujulirwa bwonna obw’obunnabbi bulambulula enkomerero y’ensi) alagibwa ng’omukazi avuga ensolo. Ensolo omukazi gy’avuga ye United Nations (bakabaka kkumi), era ye kabonero ky’omusota omukulu, obutakkiriza nti waliwo Katonda, ne Misiri. Omukazi yennyini ye ekkanisa ey’obulimba eyeekekereza mu kifo ky’Ekkanisa ya Katonda ey’amazima. Ennyana eya zaabu Alooni gye yawaayo eri bakatonda ba Misiri efaananyiriza omukazi omwenzi omukulu owa Okubikkulirwa 17, ye Babulooni (zaabu), ng’avuga ensolo (Misiri) n’ekkanisa ey’obulimba (ennyana).

At the same time Aaron built an altar, which, as just defined, represents Christ, the true altar. He then instituted a counterfeit system of worship, for he proclaimed a feast to the Lord on the following day. Aaron’s golden calf was an image “of” and “to” the beast, and it was set up “before” a counterfeit Christ, and a day was set aside to celebrate his false system of worship.

Mu kiseera kye kimu Alooni yazimba ekyoto, ekyo, nga bwe kimaze okulambikibwa, kiyimirira Kristo, ekyoto ekituufu. Awo oluvannyuma n’atandikawo enkola ey’obulimba ey’okusinza, kubanga y’alangirira embaga eri Mukama ku lunaku olugoberera. Ennyana ya zaabu ya Alooni yali ekifananyi 'ekya' n’ 'eri' ekisolo, era ne kiteekebwawo 'mu maaso ga' Kristo ow’obulimba, era ne bateekawo olunaku olw’okujaguza enkola ye ey’obulimba ey’okusinza.

The United States is the power that sets up an image to the beast and then forces the world to follow its example. The United States has power to force that system of worship upon the world, and it does so in sight of the beast “before” it.

Amerika ye eggwanga ery’obuyinza eriteekawo ekifaananyi ky’ensolo, era oluvannyuma ewaliriza ensi okugoberera ekyokulabirako kyayo. Amerika erina obuyinza okuwaliriza enteekateeka eyo ey’okusinza ku nsi yonna, era ekikola mu maaso g’ensolo ‘mu maaso gaayo’.

> And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. Revelation 13:11, 12.

> Ne ndaba ekisolo ekirala nga kivayo mu nsi; nga kirina amayembe abiri ng’ag’omwana gw’endiga, era n’ayogera ng’ejjoka. Era akozesa obuyinza bwonna bw’ekisolo ekyasooka mu maaso ge, era aleetera ensi n’abo ababeeramu okusinza ekisolo ekyasooka, ekivundu kyakyo eky’okufa kyawonyezebwa. Okubikkulirwa 13:11, 12.

The man of sin, who is the papacy, is the sea beast of Revelation thirteen. When the United States speaks as a dragon, at the soon-coming Sunday law, it then begins to force the world to set up an image to the beast “before” it. The beast before the United States (the earth beast), is the papacy (the sea beast). The papacy is a counterfeit Christ, and Aaron had set up his golden image, before a counterfeit Christ, for Christ is the true altar. Aaron then instituted a false system of worship as represented by the proclamation of the feast day that was to take place on the next day. The United States also forces a false system of worship, and it is also associated with a counterfeit day of worship.

Omusajja w’ekibi, gwe Obupapaali, ye nsolo ey’omu nnyanja eyogerwako mu Okubikkulirwa omutundu ogw’ekkumi n’asatu. Bwe Amerika eyogera ng’emusota mu kiseera ky’etteeka lya Ssande eriri kumpi okuteekebwa mu nkola, olwo ne etandika okuwaliriza ensi okuteekawo ekifaananyi ky’ensolo eyamukulembera. Ensolo eyakulembera Amerika (ensolo ey’ensi), ye Obupapaali (ensolo ey’omu nnyanja). Obupapaali ye Kristo w’obulimba, era Alooni yali ateekawo ekifaananyi kye ekyazaabu, mu maaso ga Kristo w’obulimba, kubanga Kristo ye ekyoto ekituufu. Awo Alooni n’ateekawo enkola y’okusinza ey’obulimba, nga kiragirwa mu kulangirirwa kw’olunaku lw’embaga olwali lugenda kubeerawo ku lunaku oluddako. Era Amerika nayo ewaliriza enkola y’okusinza ey’obulimba, era egattiddwa n’olunaku olw’okusinza olw’obulimba.

When Moses descended the mount, the controversy was between the true and the false image of jealousy—the image of Christ or the image of Satan. The counterfeit consisted of a counterfeit Christ (the altar), a counterfeit experience (Laodicean), a counterfeit day of worship (“tomorrow is a feast of the Lord”). The rebellion of the golden calf represents the rebellion of the soon-coming Sunday law, but it also represents the rebellion of Laodicean Adventism in 1863.

Bwe yaserengeta Musa okuva ku lusozi, obutakkaanya bwali wakati w’ekifaananyi eky’obuggya ekituufu n’ekikyamu—ekifaananyi kya Kristo oba ekifaananyi kya Setaani. Eky’obulimba kyali kirimu Kristo ow’obulimba (ekyoto), embeera ey’obulimba (ey’a Lawodikiya), n’olunaku lw’okusinza olw’obulimba (“Enkya kunaabanga embaga ya Mukama”). Obujeemu bw’ennyana eya zaabu kiyimirira obujeemu bw’etteeka lya Sande erijja mangu, naye era kiyimiriranso obujeemu obwali mu Obwadiventisiti obwa Lawodikiya mu 1863.

In 1863, a counterfeit table was introduced to cover up the jewels of Miller’s dream as represented upon Habakkuk’s two tables. Those two tables had been typified by the two tables Moses received on the mount. In 1863, a legal connection was made with the government of the United States, thus ending the Millerite movement and legally registering the Laodicean movement as the Seventh-day Adventist church. That relationship was represented by Aaron’s image to the beast, which prophetically is defined as the combination of Church and State, thus typifying the Millerites establishing a Church-State relationship in 1863, and also typifying the United States at the soon-coming Sunday law.

Mu 1863, waayingizibwa ekibao eky’obulimba okukisa amajjinja ag’omuwendo ag’ekirooto kya Miller nga bwe galagiddwa ku bibao bya Habakkuku ebibiri. Ebibao ebyo ebibiri byali bifaananyiziddwa n’ebibao ebibiri Musa bye yaweebwa ku lusozi. Mu 1863, waatondebwawo enkolagana ey’amateeka ne gavumenti ya United States, era olwo ne waggwaawo ekibiina kya Millerite, nga ne kiwandiisibwa mu mateeka ekibiina ekya Lawodikiya ng’Ekkanisa y’Abadiventisiti ab’Olunaku Olw’omusanvu. Enkolagana eyo yalagirwa mu kifaananyi Alooni kye yakola eri ekisolo, ekyo mu bubaka bw’obunnabbi kitegeerekebwa ng’okugatta Ekkanisa ne Gavumenti; bwe kityo ne kifaananyiriza ab’e Millerite okuteekaawo enkolagana ya Ekkanisa ne Gavumenti mu 1863, era ne kifaananyiriza United States ku tteeka lya Sande erigenda okujja mangu.

Aaron’s naked dancing fools, representing the counterfeit experience of Laodicea, is just as the Millerite movement had become in 1856. The spiritual experience represented by Aaron’s dancing fools was contrasted with the experience of Moses, who was manifesting the jealousy of God’s character towards idolatry. A “dance” in prophecy is a symbol of deception, and Aaron’s dancing fools, also represented the deception that is brought about by the United States as it forces the world to “dance” to Nebuchadnezzar’s band, while the whore of Tyre sings her songs.

Abasirusiru ba Alooni abazinira bwereere, abalaga obumanyirivu obw’obulimba obwa Lawodikiya, byali nga bwe kyafuuka ekibiina kya Millerite mu 1856. Obumanyirivu bw’omwoyo obwalagirwanga mu basirusiru ba Alooni abazinira bwereere bwali bukontana n’obumanyirivu bwa Musa, eyali alaga obuggya obuli mu buntu bwa Katonda eri okusinza ebifaananyi. “Okuzina” mu bunnabbi kubeera kabonero k’obulimba, era abasirusiru ba Alooni abazinira bwereere baalagiranga n’obulimba obuleetebwa Amerika nga eyaliriza ensi “okuzina” ku muziki gw’ekibinja ky’abayimbi kya Nebukadduneeza, ng’omumalaaya wa Ttuulo ayimba ennyimba ze.

In 1863, the Laodicean Millerite movement transitioned to the legally registered Laodicean Seventh-day Adventist church. As identified in previous articles, in 1863, Jericho was rebuilt, for Jericho is a symbol of the affluence of Laodicea and serves as a counterfeit of the city of Jerusalem. In 1863, the introduction of a counterfeit prophetic chart represented a repetition of the history of Aaron, the golden calf and the dancing fools. The history of the Red Sea deliverance has been repeatedly employed by Sister White to illustrate the history of early Adventism, and this application aligns perfectly with the history of Moses and Aaron in the controversy over the image of jealousy.

Mu 1863, ekibiinda ky’Abamillerite eky’e Lawodikiya kyakyuka ne kiba Ekkanisa ya Abadiventisiti b’Olunaku Ol’omusanvu ey’e Lawodikiya, eyawandiisibwa mu mateeka. Nga bwe kyategeezebwa mu biwandiiko ebyasooka, mu 1863 Yeriko yazimbwawo nate, kubanga Yeriko kifaananyi ky’obugagga bwa Lawodikiya era kikola ng’omukopi ow’obulimba ogw’ekibuga Yerusaalemi. Mu 1863, okuleetebwa kw’ekifaananyi ky’eby’obunnabbi eky’obulimba kwalaga okuddamu kw’ebyafaayo bya Alooni, ennyana eya zzaabu n’abasirusiru abaavina. Ebyafaayo by’okununulibwa ku Nnyanja Emyufu byakozesebwa emirundi mingi Mukyala White okulaga ebyafaayo by’Adiventisimu eyasooka, era okukozesa kuno kugattagana bulungi ddala n’ebyafaayo bya Musa ne Alooni mu mpaka ezikwata ku kifaananyi eky’obuggya.

In 1863, the first generation of Laodicean Adventism began as an image of jealousy was placed in the gate (church), which was before the altar (Christ). That first generation then “entered” into an escalating history of abominations.

Mu 1863, omulembe ogwasooka ogw’Obudiventisti obw’e Laodikiya gwatandika nga ekifaananyi ekireetera obuggya kyateekebwa mu mulyango (ekkanisa), ogwali mu maaso g’ekyoto (Kristo). Omulembe ogwo ogwasooka olwo ne 'guyingira' mu byafaayo ebyeyongerayongera eby’ebiswaza.

> Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. Ezekiel 8:5.

> Awo n’aŋŋamba nti, Mwana w’omuntu, yimusa kaakano amaaso go otunuulire e bukiikakkono. Ne nnyimusa amaaso gange ne ntunuulira e bukiikakkono, era, laba, e bukiikakkono ku wankaaki w’ekyoto, mu mulyango, waaliwo ekifaananyi kino eky’obuggya. Ezeekyeri 8:5.

We will continue these considerations in the next article.

Tujja kweyongerayo okutunuulira ensonga zino mu kiwandiiko ekiddako.

> “What is our condition in this fearful and solemn time? Alas, what pride is prevailing in the church, what hypocrisy, what deception, what love of dress, frivolity, and amusement, what desire for the supremacy! All these sins have clouded the mind, so that eternal things have not been discerned. Shall we not search the Scriptures, that we may know where we are in this world’s history? Shall we not become intelligent in regard to the work that is being accomplished for us at this time, and the position that we as sinners should occupy while this work of atonement is going forward? If we have any regard for our souls’ salvation, we must make a decided change. We must seek the Lord with true penitence; we must with deep contrition of soul confess our sins, that they may be blotted out.

> Embeera yaffe eri etya mu kiseera kino eky’entiisa n’eky’ekitiibwa? Kitalo, amalala agasusse mu kkanisa, okwefuula, obukuusa, okwagala ebyambalo, obuwaggu n’okwesanyusa, n’okwegomba okubeera waggulu! Ebibi bino byonna bizisezza amaaso g’eby’amagezi, ne kivaako nti eby’obutaggwaawo tebyategeerekeddwa. Tetunoonya Ebyawandiikibwa, tulyoke tumanye we tuli mu byafaayo by’ensi eno? Tetufube kubeera bamanyi ku mulimu ogukolebwa ku lwaffe mu kiseera kino, n’ekifo ffe aboonoonyi kye tusaanidde okubeeramu nga omulimu guno gw’okutangiririzibwa gugenda mu maaso? Bwe tuba n’okufaayo kwonna ku bulokozi bw’emimeeme gyaffe, tulina okukola enkyukakyuka ey’enkalakkalira. Tulina okunoonya Mukama n’okwenenya okw’amazima; era tulina okwatula ebibi byaffe n’ennyamivu ennyo ey’omwoyo, bisangulibwe.

> “We must no longer remain upon the enchanted ground. We are fast approaching the close of our probation. Let every soul inquire, How do I stand before God? We know not how soon our names may be taken into the lips of Christ, and our cases be finally decided. What, oh, what will these decisions be! Shall we be counted with the righteous, or shall we be numbered with the wicked?

> Tetukyalina kusigala ku ttaka erijjudde obulogo. Tusemberera mangu okuggwa kw’ekiseera ky’okugezesebwa kwaffe. Ka buli mwoyo abuuze nti, Ngyimiridde ntya mu maaso ga Katonda? Tetumanyi ddi amannya gaffe galiyogerwako mu mimwa gya Kristo, ne misango gyaffe ne gisalibwawo ddala. Binaaba bitya, ayi, bino ebisaliro! Tunaabalirwa wamu n’abatuukirivu, oba tunaabalirwa wamu n’ababi?

> “Let the church arise, and repent of her backslidings before God. Let the watchmen awake, and give the trumpet a certain sound. It is a definite warning that we have to proclaim. God commands His servants, ‘Cry aloud, spare not, lift up thy voice like a trumpet, and shew my people their transgression, and the house of Jacob their sins’ (Isaiah 58:1). The attention of the people must be gained; unless this can be done, all effort is useless; though an angel from heaven should come down and speak to them, his words would do no more good than if he were speaking into the cold ear of death.

> Ekkanisa egolokoke, yeenenye olw'okudda emabega kwayo mu maaso ga Katonda. Abakuumi bagolokoke, bafuuyire ekyejjembe eddoboozi erikakafu. Obulabula obukakafu bwe tulina okulangirira. Katonda alagira abaddu be nti, ‘Yogerera waggulu, tojegendereza, golola eddoboozi lyo ng’ekyejjembe, olage abantu bange obujeemu bwabwe, n’ennyumba ya Yakobo ebibi byabwe’ (Isaaya 58:1). Abantu bateekwa okussaayo omwoyo; bwe kitasoboka, kawefube kwonna kuba bwereere; newaakubadde singa malaika w’omu ggulu anaakka n’abayogerera, ebigambo bye tebyandigasa kusinga ng’ayogerera mu matu g’omufu.

> “The church must arouse to action. The Spirit of God can never come in until she prepares the way. There should be earnest searching of heart. There should be united, persevering prayer, and through faith a claiming of the promises of God. There should be, not a clothing of the body with sackcloth, as in ancient times, but a deep humiliation of soul. We have not the first reason for self-congratulation and self-exaltation. We should humble ourselves under the mighty hand of God. He will appear to comfort and bless the true seekers.” Selected Messages, book 1, 125, 126.

> Ekkanisa erina okuzuukuka okutandika okukola. Omwoyo gwa Katonda tasobola kuyingira okutuusa lw’etegeka ekkubo. Waberewo okwekenneenya okw’amaanyi mu mitima. Waberewo okusaba okw’awamu okw’ogumiikiriza, era mu kukkiriza okweyimiriza ku byasuubizo bya Katonda. Waberewo, si kwambaza omubiri olugoye olw’ensawo, nga bwe baakolanga mu biseera eby’edda, wabula okwewombeeka okw’amaanyi mu mmeeme. Tetulina na nsonga n’emu y’okweesiima newaakubadde okwekulisa. Tusaanidde okwewombeeka wansi w’omukono ogw’amaanyi ogwa Katonda. Alirabika okugumya n’okuwa omukisa abo abanoonya mu mazima. Obubaka Obulondeddwa, ekitabo 1, 125, 126.

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