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# The Book of Daniel - Number Eighty-Four

Ekitabo kya Danyeri - Ennamba kinaana mu nnya

Unveiling the Four Generations of Laodicean Adventism: A Journey Through Biblical Parallelism and Prophetic Testing

Okubikkula Emirembe Ena egy’Addiventisimu wa Lawodikiya: Olugendo okuyita mu Kufaananagana kwa Baibuli n’Okukebera okw’Obunnabbi

Author

Jeff Pippenger

Published

February 17, 2024

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Truth is established upon the testimony of two or three, and the application of the four abominations of Ezekiel chapter eight, as the four generations of Laodicean Adventism, has several witnesses. In earlier articles it was identified that the seven churches of Revelation chapters two and three not only represented the history of modern Israel from the time of the apostles unto the end of the world, but also that those seven churches represented the history of ancient Israel from the time of Moses unto the time of Christ.

Amazima gatteekebwawo ku bujulizi bw’ababiri oba basatu, era enkozesa y’ebikolwa eby’omuzizo ebina ebyogerwako mu kitabo kya Ezekyeri essuula munaana, nga bitwalibwa ng’emilembe ena egy’ObuAdiventisiti obwa Laodikiya, erina abajulizi abawerako. Mu biwandiiko ebyasooka kyalabibwa nti amakkanisa musanvu ag’Okubikkulirwa essuula bbiri n’essatu tegalaga byokka ebyafaayo bya Isirayiri ey’omulembe guno okuva mu biseera by’Abatume okutuuka ku nkomerero y’ensi, wabula era ago amakkanisa musanvu galaga n’ebyafaayo bya Isirayiri ey’edda okuva mu biseera bya Musa okutuuka mu biseera bya Kristo.

The church of Ephesus represented both the early Christian church, and also ancient Israel from Moses unto the time of the Judges. The church of Smyrna represented the period of persecution from the time of the disciples, unto the Roman emperor Constantine, and also the period of the Judges, when every man did what was right in his own eyes. The church of Pergamos represented the period of compromise from Constantine unto the papacy in 538, but also the period when ancient Israel rejected God and chose a king, and continually compromised with the pagan kingdoms they were surrounded by. The fourth church of Thyatira represented by Jezebel, is the period of papal rule from the year 538 unto 1798, and also the seventy-year captivity of ancient Israel in Babylon.

Ekkanisa ya Efeso yakiikirira byombi, ekkanisa eyasooka ey’Abakristaayo, era ne Isirayiri ey’edda okuva ku Mose okutuusa mu mirembe gy’Abalamuzi. Ekkanisa ya Simuna yakiikirira ebbanga ly’okubonyaabonyezebwa okuva mu biseera by’Abayigirizwa okutuusa ku mufuzi w’Abaroma Konstantino, era n’ebbanga ly’Abalamuzi, lwe buli muntu yakolanga ekyali kituufu mu maaso ge. Ekkanisa ya Perugamo yakiikirira ebbanga ery’okukkiriziganya n’ensi okuva mu mirembe gya Konstantino okutuusa ku bwakapapa mu 538, era ne ly’ebbanga lwe Isirayiri ey’edda yagaana Katonda ne yeerondawo kabaka, nga beeyongera okukkiriziganya n’obwakabaka bw’abapagani obwabeetooloola Isirayiri. Ekkanisa ey’okuna eya Tiyatira, ekiikirirwa Yezabele, yakiikirira ebbanga ly’obwakapapa okuva mu mwaka 538 okutuusa mu 1798, era n’obutwalibwa mu buwaŋŋanguse bwa myaka nsanvu kwa Isirayiri ey’edda e Babulooni.

Those four churches also represent the four generations of Adventism, and provide a witness to applying Ezekiel’s four abominations to the four generations. The rebellion of 1863, was represented by the first generation of ancient Israel as illustrated by the rebellion of Aaron’s golden calf. The first generation includes the counsel given to the church of Ephesus, which identifies that God’s people had left their first love, and needed to repent and return to their first love. In 1863, the first love, as represented by William Miller’s jewels (the foundational truths, especially the “seven times”), were set aside, and God’s people were counselled to return.

Amakkanisa ago ana gakiikirira amazzadde ana ag’obwadiventisti, era gabeera obujulizi ku nkozesa y’ebikolwa ebina eby’omuzizo bya Ezekyeri ku amazzadde ana. Okujeema okw’omwaka gwa 1863 kwakiragirwa mu ezzadde eryasooka ery’Isirayiri ey’edda, nga bwe kirabikira mu kujeema kw’ennyana eya zaabu eya Alooni. Ezzadde eryasooka lyeerimu n’obulagirizi obwaweebwa ekkanisa y’Efeso, obulaga nti abantu ba Katonda baali balese okwagala kwabwe okwasooka ne beetaaga okwenenya era ne baddayo mu kwagala okwo okwasooka. Mu 1863, okwagala okwasooka, nga kufaanaanyizibwa n’amayinja ag’omuwendo ga William Miller (amazima ag’ensibuko, okusinga ddala “emirundi musanvu”), gaateekebwa ku lusegere, era abantu ba Katonda baalagirwa okuddayo.

> Nevertheless I have somewhat against thee, because thou hast left thy first love. Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent. Revelation 2:4, 5.

> Naye nkukwatira ku nsobi eno, kubanga waleka okwagala kwo okwasookera ddala. Kale jjukira we wagwa okuva, weenenye, era okole ebikolwa ebyasookera ddala; oba ssi bwe kityo ndyanguwa okujja gy'oli, ne nggya ekikondo ky'ettabaaza kyo mu kifo kyakyo, wabula bw'oweenenya. Okubikkulirwa 2:4, 5.

The Millerites had struggled with apostate Protestantism, who Jeremiah called the “assembly of mockers,” and waited patiently for the vision to arrive, for when it did arrive it would not lie. The “assembly of mockers” were represented by the old prophet that lied to the prophet of Judah, who had presented the rebuke upon Jeroboam’s counterfeit worship.

Abamilleraiti baalwanagana n’obuProtestanti obwajeemu, Jeremiya gwe yayita ‘ekibiina ky’abanyoomi,’ era ne balindirira mu bugumiikiriza ekilabirirwa okutuuka, kubanga bwe kirituuka tekirimba. ‘Ekibiina ky’abanyoomi’ kyakiikirirwa nnabbi omukadde eyalimba nnabbi ow’e Yuda, eyanenya okusinza okw’obulimba kwa Yerobowaamu.

> I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars: And hast borne, and hast patience, and for my name’s sake hast laboured, and hast not fainted. Revelation 2:2, 3.

> Mmanyi ebikolwa byo, n’okukola kwo, n’obugumiikiriza bwo, era n’engeri gy’otagumiikiriza abo ababi: era ogezeese abo abagamba nti be batume, so si bo, n’obasanga nga balimba: era ogumiikirizza, era olina obugumiikiriza, era olw’erinnya lyange okoze nnyo, so tewakoowa. Okubikkulirwa 2:2, 3.

The second church of Smyrna represented the period of persecution in the early Christian church, that consisted of genuine martyrs and some who brought persecution upon themselves for less than holy motivations. It also represented the time of the Judges when every man in ancient Israel did whatever seemed right in his own eyes. The generation of rebellion that began in 1888, identified a period of persecution against the Spirit of Prophecy, the chosen messengers of the hour, and the Holy Spirit. It introduced a period when the ancient men of Laodicean Adventism chose to do whatever seemed right in their own eyes, as witnessed by men such as Kellogg, Prescott and Daniells.

Ekkanisa ey’okubiri eya Smyrna yakiikirira ebbanga ly’okutulugunyizibwa mu kkanisa ey’obutandikikivu ey’ObuKristu, nga erimu abafiira okukkiriza ab’amazima ddala, ate n’abamu abeereetera okutulugunyizibwa olw’ebigendererwa ebitali bitukuvu. Era yakiikirira ebbanga ly’Abalamuzi, lwe buli muntu mu Isirayiri ey’edda yakolanga kyeyasanga kirungi mu maaso ge. Omulembe gw’okujeemera ogwatandika mu 1888, gwalaga nti waaliwo ebbanga ly’okulwanyisa n’okutulugunyizibwa erituukangako ku Mwoyo gw’Obunnabbi, ku babaka abaalondwa b’ekiseera, ne ku Mwoyo Omutukuvu. Guno gwaleeta ebbanga mwe abakadde b’ObuAdiventisimu bwa Laodikiya baasalawo okukola byebaasanga birungi mu maaso gaabwe, nga bwe kirabikira mu basajja nga Kellogg, Prescott ne Daniells.

The faithful few in that time were to be in mortal spiritual combat with a class that claimed to be Jews, but were not. Despite the positions of leadership, they were of the synagogue of Satan, as testified to by Sister White identifying that some were being directed “by angels that had been expelled from heaven.” They claimed to be wise, but were foolish. There was no condemnation placed upon the wise in that period of time, but an encouragement to be faithful unto death. In 1915, the last words Sister White ever spoke was, “I know in whom I have believed,” for she had been faithful unto death.

Abeesigwa abatono mu kiseera ekyo baali mu lutalo olw’eby’omwoyo olw’obulamu n’okufa ne kibiina ekyeyita Abayudaaya, naye nga si bo. Newaakubadde nga baalina ebifo eby’obukulembeze, baali b’omu kkuŋŋaaniro lya Setaani, nga bwe yajjulira Mwannyina White, ng’alaga nti abamu baali balagirirwa ‘bamalayika abaagobebwa mu ggulu.’ Beyita abagezi, naye baali basirusiru. Tekwali kusalirwa musango ku bagezi mu kiseera ekyo, wabula okukubirizibwa okubeera beesigwa okutuusa ku kufa. Mu 1915, ebigambo eby’enkomerero Mwannyina White bye yayogera byali, ‘Mmanyi oyo gwe nnakkirizaamu,’ kubanga yali omwesigwa okutuusa ku kufa.

> I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan. Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:9, 10.

> Mmanyi ebikolwa byo, n’okubonaabona kwo, n’obwavu bwo (naye oli mugagga); era mmanyi okuvuma kw’abo abagamba nti be Bayudaaya, so te bali, naye be ekkuŋaaniro lya Setaani. Totya na kimu ku ebyo by’onogenda okubonaabona: laba, Setaani anasuula abamu ku mmwe mu kkomera, mugezebwe; era mulibonaabona ennaku kkumi. Ba omwesigwa okutuusa ku kufa, nange ndikuwa engule y’obulamu. Okubikkulirwa 2:9, 10.

The church of Pergamos represented the compromise between truth and error, between paganism and Christianity, in the time of the emperor Constantine, and also the compromise of ancient Israel that occurred during the history of the kings. It represented the mixture of truth and error, which can only produce error. It was represented by the 1919 Bible conference where the publication of the book, “The Doctrine of Christ”, was brought about in order to create an Adventist message that more closely represented the false gospel of apostate Protestantism. It was in the third generation of Adventism where the great compromises of truth occurred.

Ekkanisa e ya Pergamos yayimirira okukkakkana wakati w’amazima n’obulimba, wakati w’obukafi n’Obukirisitu, mu mulembe gw’Omufuzi Constantine, era n’okukkakkana kwe Isirayiri ey’edda okwabaawo mu byafaayo by’abakabaka. Yakiikirira okutaganya kw’amazima n’obulimba, ekisobola okuzaala ensobi yokka. Kino kyakiikirirwa mu enkonferensi ya Bayibuli ey’omwaka gwa 1919, mwe mavaamu okusalawo okubikkula ekitabo, "The Doctrine of Christ", nga kigendereddwa mu kutonda obubaka bwa Abadiventisiti obwasembereranga okusinga okukiikirira enjiri ey’obulimba ey’ObuProtesitanti obujeemu. Kyali mu mulembe ogw’okusatu ogw’ObuAdiventisiti mwe wabaawo okukkakkana okunene ku mazima.

It was in that generation, beginning in 1919, that the church began the compromise that produced the Church Manual. It was in that generation, beginning in 1919, that the church began the compromise that required accreditation in both the schools of health and religion. It was in that generation that the move to the modern Catholic-based Bibles was initiated. It was in that history that the willingness of the leadership to establish relationships with regimes that were openly anti-Christian occurred.

Kwali mu mulembe ogwo, ogutandika mu 1919, we ekkanisa yatandika enteeseganya eyazaalawo Ekitabo ky’endagiriro z’ekkanisa. Kwali mu mulembe ogwo, ogutandika mu 1919, we ekkanisa yatandika enteeseganya eyateeka mu tteeka okufuna okukkirizibwa mu bitendekero byombi eby’obulamu n’eby’eddiini. Kwali mu mulembe ogwo we okukyukira ku Baibuli z’omu mulembe guno ezesigamiziddwa ku Obukatoliki kwatandikibwa. Kwali mu byafaayo ebyo we waabeerawo obwagala bw’obukulembeze okuteekawo enkolagana n’enfuga ez’alwanyisa Obukristaayo mu lwatu.

The practice had been born into infancy in the Civil War, when the Laodicean leadership formed a legal relationship with the government of the United States, in order to have a better outcome for the young men in the church that were to be drafted into the deadliest war in American history, was repeated at the outset of the First World War when the General Conference president, A. G. Daniells, interacted with the German government, giving his approval for Germany to draft and force young men to serve in the military, and to bear arms, and to disregard the Sabbath. That action by Daniells brought about a separation that produced the various splinters of the Seventh-day Adventist Reform movement that exist to this very day.

Enkola eno yavaawo mu buto bwayo mu Lutalo lw’Awaka, bwe bakulembeze ba Lawodikiya baatondeka endagaano eya mateeka ne gavumenti ya Amerika, nga bagenderera okufuna enkomerero ennungi eri abavubuka ab’omu kkanisa abaalina okutwalibwa mu magye ku lwa tteeka mu lutalo olwattirwamu abantu okusinga mu byafaayo bya Amerika; era kyaddiramu nate ku ntandikwa y’Entalo Ensi Yonna Eyasooka, bwe Pulezidenti wa Konferensi Enkulu, A. G. Daniells, yakolagana ne gavumenti ya Budaaki, n’awa okukkiriza kwe Budaaki okutwala ku lwa tteeka era n’okunyigiriza abavubuka okuweereza mu magye, okubeera n’ebyokulwanyisa, era n’okutafaayo ku Ssabbiiti. Ekikolwa ekyo kya Daniells kyaleeta okwewatula okwaazaalawo ebitundutundu ebyenjawulo by’ekibiina ky’Abadiventisti b’Olunaku Ol’omusanvu ab’Enkyukakyuka, ebyakyalawo okutuusa leero.

That compromise continued with Hitler’s Nazi Germany, and thereafter with the nations that made up the Soviet Union, and it is still upheld today in regimes such as China. The compromise of the third generation in its relation to statecraft had been typified by the compromise of the ancient kings of Israel and Constantine as symbolized in the church of Pergamos. That period also represented the compromise of its churchcraft with the false gospel of peace and safety represented by Prescott’s “The Doctrine of Christ”.

Okukkiriziganya okwo kweyongerayo ne mu Budaaki bwa Nazi obwa Hitler, era oluvannyuma n’amawanga agakola Omukago gw’Abasovyeti, era ne leero kikyakuumibwa mu bufuzi nga obwa Cayina. Okukkiriziganya kw’omulembe ogw’okusatu mu by’obufuzi kwali kulabirizibwa mu kukkiriziganya kw’abakabaka abakadde ba Isirayiri awamu ne Konsitantino, nga bwe kyakiikirizibwa mu kkanisa e Perugamo. Ekiseera ekyo era kyakiikirira okukkiriziganya kw’engeri y’okuddukanya ekkanisa n’enjiri ey’obulimba ey’emirembe n’obutebenkevu, nga kino kyakiikirirwa mu ‘The Doctrine of Christ’ ekya Prescott.

> I know thy works and where thou dwellest, even where Satan’s seat is: and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth. But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumblingblock before the children of Israel, to eat things sacrificed unto idols, and to commit fornication. Revelation 2:13, 14.

> Mmanyi emirimu gyo n’ew’obeera, we entebe ya Ssetaani eri; era okwatirira ku linnya lyange, so tewaagaana kukkiriza kwange, ne mu nnaku ezo mwe Antipa, omujulirwa wange omwesigwa, eyattibwa wakati mu mmwe, we abeera Ssetaani. Naye nnina ebimu ku ggwe, kubanga olina awo abakwata ku njigiriza ya Balaamu, eyayigiriza Balaaki okuteeka ekisittaza mu maaso g’abaana ba Isirayiri, okulya ebyaweereddwa ssaddaaka eri ebifaananyi, n’okukola obwenzi. Okubikkulirwa 2:13, 14.

The fornication identifies the work of the General Conference in aligning themselves with nations such as Nazi Germany, and the Soviet Union under the pretext of maintaining necessary working relationships with the corrupt governments, while disregarding the faithful in those nations that suffered persecution from the various regimes they had joined with. The food sacrificed to idols represented the false methodology of apostate Protestantism and Catholicism that was then firmly established in universities of Laodicean Adventism, that had agreed to be governed by the guidelines of apostate methodologies, both in religion and health.

Obwenzi buno bulaga omulimu gwa General Conference mu kwegatta n’amawanga nga Nazi Germany ne Soviet Union, nga beekwasa ku nsonga y’okukuuma enkolagana ez’okukolera wamu ezetaagika n’gavumenti ezijjudde mu nguzi, kyokka nga batafaayo ku bantu abeesigwa ab’omu mawanga ago abaayisibwako okutulugunyizibwa okuva mu bufuzi obw’enjawulo kwe baali beegattiddemu. Emmere eyaweebwangayo eri ebifaananyi yakiikirira enkola ey’obulimba eya Protestantism ne Catholicism ezaava mu mazima, eyali mu kiseera ekyo esimbiddwa ddala mu yunivasite za Laodicean Adventism, ezali zikkirizza okufugibwa ebiragiro by’enkola ezaava mu mazima, mu by’eddiini era n’eby’obulamu.

Jesus illustrated the end of the third generation as he did with the beginning, for He marked the arrival of the fourth generation with the publication of the book, Questions on Doctrine published in 1957, which fully rejected the primary salvation distinction that exists between truth and the erroneous ideas of apostate Protestantism and Catholicism. The book of course has several erroneous teachings, but essentially it teaches that it is impossible to live victorious in Christ, until after a person is miraculously changed at the Second Coming. The book marked the beginning of the generation where the twenty-five ancient men were to bow down to the sun. The political and religious elements necessary to allow the Laodicean Adventist church to accept the worship of Sunday at the soon coming Sunday law had arrived.

Yesu yalaga enkomerero y’omulembe ogw’okusatu nga bwe yakola ku ntandikwa, kubanga yalaga okujja kw’omulembe ogw’okuna mu kufulumizibwa kw’ettabo Questions on Doctrine eryafulumizibwa mu 1957, erigaana ddala enjawulo esinga obukulu mu by’okununulwa ey’ali wakati w’amazima n’ebirowoozo ebikyamu eby’obupulotesitanti obwakyama n’obukatoliki. Kye mazima ekitabo kino kirimu okuyigiriza okukyamu kungi, naye mu butuufu kiyigiriza nti tekisoboka okubeera mu buwanguzi mu Kristo okutuusa ng’omuntu amaze okukyusibwa mu by’amagero ku Kudda okw’Okubiri. Ekitabo kino kyalaga okutandika kw’omulembe mwe abakadde amakumi abiri mu etaano baali bagenda okufukamira enjuba. Ebyobufuzi n’ebyeddiini ebyetaagibwa okuyamba ekkanisa ya Abadiventisiti ey’e Laodikiya okwakkiriza okusinza kwa Ssande mu kiseera ky’etteeka lya Ssande ekijja mangu byali bituuse.

The fourth abomination of Ezekiel occurs when the faithful few in chapter nine are receiving a seal upon their foreheads, just before the destroying angels begin their work. The vision begins in verse one, of chapter eight on the fifth day, of the sixth month, of the sixth year. The vision begins the day before the execution of the judgment upon those who bow down to the sun, which is the mark of papal authority, and the number of his name is “666.”

Ekikolwa eky’ennyinyalibwa ekya Ezeekyeri eky’okuna kibaawo nga abatono abeesigwa ab’omu Essuula Mwenda nga baweebwa akabonero ku bihanga byabwe, nga katono nnyo ng’abamalayika abazikiriza bagenda kutandika omulimu gwabwe. Ekyolesebwa kitandika mu lunyiriri olusooka olw’Essuula Munnaana, ku lunaku olwokutaano olw’omwezi ogw’omukaaga ogw’omwaka ogw’omukaaga. Ekyolesebwa kitandika olunaku oluvuddeko okutuukirizibwa kw’omusango ku abo abafukamira enjuba, era okusinza enjuba kwe kabonero k’obuyinza bwa Papa, n’omuwendo gw’erinnya lye gwe "666."

The work of the sealing of the one hundred and forty-four thousand began on September 11, 2001 with the attack upon the earth beast carried out by the third woe of Islam. That attack made the nations angry, and marked the arrival of the latter rain. But the latter rain would only be recognized by those who would be led back to the foundations of Adventism to see that the three Woes of Islam are a foundational truth. At that point in time, those who were led back to the old paths that Jeremiah identifies as “the rest” (which is the latter rain), would either become watchmen that blew the trumpet of the third Woe, or they would be those who refused to hearken to the sound of the trumpet, and thus refusing to walk in the old paths.

Omulimu ogw’okuteekebwako akabonero kw’abo 144,000 gwatandika nga 11 Sebutemba 2001, nga wabaddewo okulumba ekisolo ekyava mu nsi okwakolebwa ekibonoobono eky’okusatu eky’Obusiramu. Okulumba okwo kwasunguwaza amawanga, era ne kulaga okutuuka kw’enkuba ey’oluvannyuma. Naye enkuba ey’oluvannyuma yandategeerekebwa bokka abo abakulembererwa okuddayo ku misingi gya Adiventisimu okulaba nti ebibonoobono ebisatu eby’Obusiramu mazima ag’omusingi. Mu kiseera ekyo, abo abaaddizibwa ku makubo ag’edda Yeremiya ge yayita “awummula” (kye nkuba ey’oluvannyuma), bandifuuka abalinda abafuuyira ekondeere ey’ekibonoobono eky’okusatu, oba babe abo abagaana okuwuliriza eddoboozi ly’ekondeere, ne bityo ne bagaana okutambula mu makubo ag’edda.

They were then tested by the sin of their father’s rebellion of 1863. At the very same point in time, a message arrived of the righteousness of Christ, which is “justification by faith in verity”. It was the Laodicean message of Jones and Waggoner, and it was the message of Ezekiel to the dead dry bones that came from the “four winds”, which are a symbol of Islam of the third woe (the “angry horse” seeking to break loose). Those faithful few were then tested by the sin of their father’s rebellion of 1888, as the mighty angel of Revelation eighteen descended when the great buildings of New York City were thrown down, and Revelation chapter eighteen, verses one through three was fulfilled.

Olwo ne bagezebwa olw’ekibi eky’obujeemu bwa kitaabwe okw’omwaka gwa 1863. Mu kiseera kimu ddala ekyo, obubaka olw’obutuukirivu bwa Kristo ne bujja, obwo obuli ‘okutuukirizibwa olw’okukkiriza mu mazima’. Era bwabadde obubaka bwa Laodikya obwa Jones ne Waggoner, era nga ye bubaka bwa Ezeekyeri eri amagumba amakalu agafu agava mu ‘mpewo ennya’, eziba akabonero ka Buyisiramu bw’ekitawaana eky’okusatu (‘embalaasi enyiivu’ eyefuba okweyambulula). N’abo abatono abeesigwa ne bagezebwa olw’ekibi eky’obujeemu bwa kitaabwe okw’omwaka gwa 1888, nga malayika ow’amaanyi owa Kubikkulirwa essuula kkumi n’omunaana ng’akka, ng’ebizimbe ebikulu eby’ekibuga New York bimenyesebwa wansi, era Kubikkulirwa essuula kkumi n’omunaana, emisulo gumu okutuuka ku ssatu, ne bituukirira.

They were then tested by the identification of the message of the latter rain. Was the latter rain a manifestation of the power of God as in past ages, or were the manifestations of God’s power only in the past? The faithful few were then tested by the rebellion of their father’s rebellion in 1919. How the faithful few navigate through those three tests determines whether they will receive the seal of God in their foreheads, or find themselves bowing down to the sun with the twenty-five elders of Laodicean Adventism.

Awo ne bagezebwa mu kulambululwa obubaka bw’enkuba ey’oluvannyuma. Enkuba ey’oluvannyuma yali okweyolesebwa kw’amaanyi ga Katonda nga bwe kyali mu myaka egy’edda, oba okweyolesebwa kw’amaanyi ga Katonda kwali kwa by’edda bokka? Awo abatono abeesigwa ne bagezebwa nate olw’obujeemu bwa bajjajja baabwe mu 1919. Engeri abatono abeesigwa gye bayitamu mu kugezebwa okusatu ezo esalawo oba banaafuna akasannyizo ka Katonda mu malumuli gaabwe, oba banaasanga nga bavuunamira enjuba wamu n’abakadde amakumi abiri mu ttaano ab’Adaventisimu ab’e Lawodokiya.

All the rebellions of the four generations of Laodicean Adventism find their counterpart in September 11, 2001. That date, which Isaiah identified as the “day of the east wind,” marks the beginning of the sealing time of the one hundred and forty-four thousand, and the sealing time is a period of time. The ending of the period has been illustrated by the beginning, for Jesus always illustrates the end of a thing with the beginning of a thing. In the final movements of the sealing process the tests that were represented at the beginning of the period are once again repeated.

Obujeemu bwonna bw’emirembe ennya egy’obuAdiventisiti bwa Laodikiya bufuna ekifaananyi kyabyo nga 11 Septemba 2001. Olunaku olwo, Isaaya lweyalulambulula ng’“olunaku lw’omuyaga ogw’ebuvanjuba,” lulaga okutandika kw’ekiseera ky’okuteekebwako akabonero ky’abantu 144,000, era ekiseera ky’okuteekebwako akabonero kye bbanga ly’obudde. Okukoma kw’ebbanga lino kulagiddwa mu ntandikwa yaalyo, kubanga Yesu bulijjo alaga enkomerero y’ekintu ng’akozesa ntandikwa yaakyo. Mu bitundu ebisembayo eby’enkola y’okuteekebwako akabonero, ebigezo ebyali bimiririddwa ku ntandikwa y’ebbanga lino biddamu nate.

On September 11, 2001, the tests which were failed by the rebels of Laodicean Adventism as represented by the four abominations of Ezekiel, and by the first four churches of Revelation chapters two and three, arrived, marking the beginning of a testing process that leads either to the mark of the beast, or the seal of God, for those who profess to be Seventh-day Adventists.

Ku lwa 11 Ssettemba 2001, ebigezo ebyo ebyagwibwa abajeemu b’ObuAdiventisi bwa Lawodikiya, nga biragibwa mu bizizo ebina ebyogerwako mu kitabo kya Ezekyeri, era ne mu makkanisa ennya agasooka ag’Okubikkulirwa essuula 2 n’3, byatuuka, ne bimaka okutandika kw’enkola y’okugezesebwa etwala abo abeeyita Abadiventisi b’Olunaku olw’Omusanvu oba ku kabonero k’ensolo oba ku kasindikizo ka Katonda.

The leadership of Laodicean Adventism has been trapped by the cords of their own deceits, and it is virtually impossible for them to “recognize” a repetition of the manifestation of the power of God as represented by previous reformatory movements, including the reform movement that brought Adventism into existence. The ancient men scattered and covered up the doctrines that are represented by Miller’s jewels with counterfeit coins and jewels. The casket of the King James Bible has been relegated to the times of archaic language and replaced with modern language Bibles that are expressed in the terminology of the man of sin.

Abakulembeze b’Obwadiventisiti bwa Lawodikiya bakwatiddwa mu miguwa gy’obulimba bwabwe, era kiri nga tekisoboka eri bo “okutegeera” okuddamu kw’okulabikako kw’amaanyi ga Katonda nga bwe kwalabikira mu nkyukakyuka ez’okutereeza eziyise, nga mw’otwaliramu n’enkyukakyuka eyaleeta Obwadiventisiti okubeerawo. Abasajja ab’edda baasasaanya ne babikka eby’enjigiriza ebyafaananyizibwa ng’amayinja ag’omuwendo ga Miller, ne babibikka n’ensimbi eza kiwempe n’amayinja ag’omuwendo aga kiwempe. Ekisanduku kya Baibuli eya King James kigobesezeddwa ng’eky’ebiseera by’olulimi olwakaddiwa, ne kisikizibwamu Baibuli ez’olulimi lw’amulembe guno ezawandiikiddwa mu ngeri y’ebigambo by’omusajja ow’ekibi.

Were any of the ancient men willing to consider the possibility that the latter rain message is not a peace and safety message, it would be virtually impossible for them to recognize that the manifestations of the power of God in past sacred histories are what specifically identify the sealing of the one hundred and forty-four thousand. More difficult yet for them to recognize is that the sacred histories that most directly identify the sealing of the one hundred and forty-four thousand are the sacred histories that fulfill Malachi chapter three, for Malachi chapter three establishes that there is always a messenger who prepares the way for the sudden arrival of the Messenger of the Covenant. That messenger was represented by the prophet Elijah who boldly proclaimed that there would be no rain in his history, except if it comes through his ministry.

Singa wabaawo ku basajja ab’edda abaali bamalirivu okulowooza ku nsobozesa nti obubaka bw’enkuba ey’oluvannyuma si bubaka bwa mirembe n’obutebenkevu, kyandibadde nga tekisoboka ddaala eri bo okutegeera nti okweyoleka kw’amaanyi ga Katonda mu byafaayo ebitukuvu eby’edda bye bennyini ebirambulula okuteekebwako akabonero kw’ebitwalo kkumi na nnya n’enkumi nnya. Ekya naddala ekizibu nnyo eri bo kwe kumanya nti ebyafaayo ebitukuvu ebisinga okulambulula mu butereevu okuteekebwako akabonero kw’ebitwalo kkumi na nnya n’enkumi nnya bye bimu ebyafaayo ebituukiriza Malaki essuula esatu, kubanga Malaki essuula esatu kiteekawo nti bulijjo wabaawo omubaka ateekateeka ekkubo olw’okutuuka kw’amangu kw’Omubaka w’Endagaano. Omubaka oyo yakiikirirwa nnabbi Eriya eyawanjagira n’obugumu nti tewaalibaawo nkuba mu mulembe gwe, okujjako nga eyita mu buweereza bwe.

Ezekiel’s seventy elders would find it ridiculous to accept that their claim to be the temple of the Lord, was unfounded, and actually represented the claim of a people who were being passed by, just as the vineyard was given to those who bear the fruits worthy of the vineyard. The message of the third Woe, the messenger that prepares the way, the song of the vineyard, all testify against the traditions and customs which they had placed their confidence in, and represents an almost insurmountable obstacle to recognizing the latter rain.

Abakadde nsanvu ba Ezekyeri bandisanga kyesekeresa okukkiriza nti okwiyita kwabwe okuba yeekaalu ya Mukama kwali kutaliiko musingi, era mu mazima kyayimiriranga okweyita kw’abantu abaali bayisibwako, nga bw’olusuku lw’emizabbibu lwaweebwa abo abaleeta ebibala ebirigwanira olusuku. Obubaka bw’ekibonerezo eky’okusatu, omubaka ateekateeka ekkubo, n’oluyimba lw’olusuku lw’emizabbibu, byonna biraga era biba obujulizi okulwanyisa ennono n’emigenzo mwe baateeka okwesiga kwabwe, era bibeera ng’ekiziyizo ekinene ennyo ekifaananako ng’ekitasoboka kukiwangula mu kumanya emvula ey’oluvannyuma.

The conclusion of the sealing of the one hundred and forty-four thousand manifests the same tests for those who have claimed to “recognize” the role of Islam of the third Woe. The “increase of knowledge” which launched the movement of the Millerites began at the end of “seven times” in 1798. The “increase of knowledge” which launched the movement of the one hundred and forty-four thousand began at the end of a symbolic “seven times” (one hundred and twenty-six years) in 1989. During those one hundred and twenty-six years of escalating apostasy, Laodicean Adventism has reached its fourth and final generation.

Okumalirizibwa kw'okuteekebwako akabonero ku bantu 144,000 kulaga ebigezo bye bimu eri abo abaawanjagira nti "bakitegedde" omugabo gwa Isilamu mu Kibonoobono eky'okusatu. "Okwongera kw'amagezi" okwatandikisa omuvumenti gw'Abamillerite kwatandika ku nkomerero y'"ebiseera musanvu" mu 1798. "Okwongera kw'amagezi" okwatandikisa omuvumenti gw'144,000 kwatandika ku nkomerero y'"ebiseera musanvu" eby'ekifaananyi (emyaka 126) mu 1989. Mu myaka 126 egyo egy'obujeemu obweyongera okunyuka, Adiventisimu eya Laodikiya etuuse ku mulembe ogw'okuna era ogw'enkomerero.

It is the third and fourth generation that a nation or people fill their cup of probationary time, and that time has now arrived. The “increase of knowledge” from the book of Daniel that is represented by the Hiddekel River is also the knowledge that is increased, when the Revelation of Jesus Christ is unsealed just before probation closes.

Mu zzadde erya ssatu n’erya nnya, eggwanga oba abantu be bajjuza ekikopo ky’ekiseera kyabwe eky’okusaasirwa, era ekiseera ekyo kituuse kati. “Okweyongera okumanya” okwogerwako mu kitabo kya Danyeri okulagirwa omugga Hidekeri, kwe kumanya okweyongera, Ekitabo ky’Okubikkulirwa kwa Yesu Kristo bwe kiba kibikkuliddwa mu kaseera katono nga tennaggala ekiseera ky’okusaasirwa.

We will take up the last three chapters of the book of Daniel in the next article.

Tujja okutunulira amassuula asatu agasembayo ag'ekitabo kya Danyeri mu kiwandiiko ekiddako.

> “The days are fast approaching when there will be great perplexity and confusion. Satan, clothed in angel robes, will deceive, if possible, the very elect. There will be gods many and lords many. Every wind of doctrine will be blowing. Those who have rendered supreme homage to ‘science falsely so called’ will not be the leaders then. Those who have trusted to intellect, genius, or talent will not then stand at the head of rank and file. They did not keep pace with the light. Those who have proved themselves unfaithful will not then be entrusted with the flock. In the last solemn work few great men will be engaged. They are self-sufficient, independent of God, and He cannot use them. The Lord has faithful servants, who in the shaking, testing time will be disclosed to view. There are precious ones now hidden who have not bowed the knee to Baal. They have not had the light which has been shining in a concentrated blaze upon you. But it may be under a rough and uninviting exterior the pure brightness of a genuine Christian character will be revealed. In the day time we look toward heaven but do not see the stars. They are there, fixed in the firmament, but the eye cannot distinguish them. In the night we behold their genuine luster.” Testimonies, volume 5, 80, 81.

> Ennaku ziri okusembera mangu nga wajja okubeerawo obutamanyi ky’okukola n’akavuyo akannene. Setaani, nga ayambadde engoye z’abamalayika, alibaalimba, ne bwe kiba kisoboka, n’abaalonde bennyini. Wajja kubaawo bakatonda bangi era ne bakama bangi. Omuyaga gwonna ogw’enjigiriza gunaafuuyira. Abawaayo ekitiibwa ekisinga ku ‘sayansi eyitibwa ekikyamu’ tebaliba bakulembeze olwo. Abo abaateesiga amagezi, obukugu obusukkiridde, oba obutalanti tebaliba ku mutwe gw’abantu bonna mu kiseera ekyo. Tebaatambulira wamu n’omusana. Abo abeeraze okuba abataggwa mu bwesigwa tebalikwasibwako kisibo. Mu mulimu ogw’enkomerero ogw’amaanyi era ogw’ekitiibwa, ab’ekitiibwa abatono be bajja kwetaba. Beesigamye ku bo bennyini, beeyawudiddwa ku Katonda, era tasobola kubakozesa. Mukama alina baddu be abeesigwa, abajja okubikkulibwa okulabika mu kiseera eky’okukankana n’okukemebwa. Waliwo ab’omuwendo abakyekweka abatannafukamira ku Baali. Tebafunye musana ogwabadde gwaka mu bukaze ku mmwe. Naye kiyinza okuba nti wansi w’ekifaananyi eky’akambwe n’ekitasanyusa, obutangaavu obutukuvu bw’empisa ya Kikristayo ey’amazima bujja okubikkulibwa. Mu lunaku tutunuulira eggulu naye tetulaba emmunyeenye. Ziri eyo, zitegekeddwa mu bbanga, naye eriiso terisobola okuzimanya. Mu kiro tulaba okwaka kwazo okw’ekituufu. Obujulizi, Volyumu 5, emiko 80 ne 81.

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