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# The Book of Daniel - Number Twenty-Three

Ekitabo kya Danyeri - Ennamba amakumi abiri mu ssatu

The Scornful Men

Abasajja Abannyoomi

Author

Jeff Pippenger

Published

December 18, 2023

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Sister White identified that when the great buildings of New York City were thrown down, Revelation chapter eighteen, verses one through three, would be fulfilled.

Mukyala White yategeeza nti bwe ebizimbe ebinene eby’ekibuga New York binaamenyebwa, Okubikkulirwa essuula ey’ekkumi n’omunaana, emisoko 1 okutuuka ku 3, bijja kutuukirizibwa.

> And after these things 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, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.

> Awo oluvannyuma lw’ebyo nalaba malayika omulala ng’akka okuva mu ggulu, ng’alina amaanyi amanene; n’ensi n’eyaka olw’ekitiibwa kye. N’akaaba n’eddoboozi ery’amaanyi nnyo, ng’agamba nti, Babulooni omukulu agudde, agudde, era afuuse ekifo eky’okubeeramu baddayimooni, ne kkomera ly’emyoyo gyonna egy’obutali butukuvu, n’ekisiba ky’ebinyonyi byonna ebitali bitukuvu era ebyenyinyalwa. Kubanga amawanga gonna banywedde ku wayini w’obusungu bw’obwenzi bwe, n’abakabaka b’ensi bakoze naye obwenzi, n’abasuubuzi b’ensi bafuuse abagagga olw’obungi bw’eby’obugwagwa bye. Okubikkulirwa 18:1-3.

By September 11, 2001, the “kings” of the earth had already committed fornication with the Roman church. After World War Two, President Harry S. Truman, for the first time, in 1951, appointed an ambassador to the Vatican. His attempt to form a political relationship with the papacy was flatly rejected by the Congress of the United States, but not so when decades later President Ronald Reagan, in 1984, appointed an ambassador to the Vatican. By 2001, all nations had committed fornication with the Vatican through establishing a diplomatic relationship with the whore of Tyre.

Okutuuka nga ku 11 Sseputemba 2001, bakabaka b’ensi baali bamaze okukola obwenzi n’Ekkanisa ey’e Rooma. Oluvannyuma lw’Olutalo Olw’ensi Yonna Olw’okubiri, Pulezidenti Harry S. Truman, olubereberye mu 1951, yalonda omubaka wa Amerika e Vatikaani. Okugezako kwe okuteekawo enkolagana ya by’obufuzi n’Obwa Papa kwagaanyizibwa bukakafu Konguleesi ya Amerika, naye si bwe kityo bwe wayitawo emyaka mingi, mu 1984 Pulezidenti Ronald Reagan bwe yalonda omubaka e Vatikaani. Okutuuka mu 2001, amawanga gonna gaali gamaze okukola obwenzi ne Vatikaani nga gaateekawo enkolagana ey’eby’amawanga n’omukazi omwenzi ow’e Ttuulo.

By September 11, 2001, all “nations,” had drunk the wine of the wrath of her fornication. The wine of Babylon represents all the various falsehoods that are presented by the papacy, but the one special variety of wine that is identified in these verses is the wine of the wrath of her fornication. The wrath of the papacy is her persecution of those she disagrees with. She accomplishes her persecution by employing the power of the state to do her dirty work. The wine of her wrath, is her special bottle of error that represents the action of employing the state against those that she deems a heretic.

Okutuuka nga Settemba 11, 2001, “amawanga” gonna gaali gamaze okunywa omwenge ogw’obusungu bw’obwenzi bwe. Omwenge ogwa Babulooni guyimirira obulimba obw’enjawulo bwonna obuleetebwa obupapaale, naye ekika eky’enjawulo ky’omwenge ekirambikiddwa mu nnyiriri zino kye “omwenge ogw’obusungu bw’obwenzi bwe.” Obusungu bw’obupapaale kwe kuyigganya abo b’atatakkanya nabo. Abutuukiriza okuyigganya okwo ng’akozesa amaanyi ga gavumenti okumukolera emirimu gye egy’obubi. Omwenge gw’obusungu bwe gwe ecupa ye ey’enjawulo ey’obulimba eyimirira ekikolwa eky’okukozesa amaanyi ga gavumenti okuyigganya abo b’abalowooza nti bajeemu b’eddiini.

In the period of time from August 11, 1840 through to October 22, 1844, Millerite Adventism, who had been called out of the Dark Ages, and who was separated from the Protestant churches that then became the daughters of Rome, then became the true Protestant horn upon the newly arrived earth beast. Peter identifies the characteristics of those newly chosen people of God as a nation.

Mu kiseera okuva nga August 11, 1840 okutuuka nga October 22, 1844, Millerite Adventism, aba baali bayitiddwa okuva mu Emyaka egy’ekizikiza, era aba baali baawukanye okuva mu makanisa g’Abaprotestanti aga olwo ne gafuka baana ba Loma, ne bafuuka olunyanga lwa mazima olw’Abaprotestanti ku kisolo ekiva mu nsi ekyali kiggya. Peetero alambulula ebiranga by’abo abantu ba Katonda abalondebwa abapya nga eggwanga.

> But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:9, 10.

> Naye mmwe muli ekika ekironde, obwakabona obwa kabaka, eggwanga ettukuvu, abantu be yeegulidde; mulyoke mulangirize ettendo lya oyo eyabayita okuva mu kizikiza okubayingiza mu musana gwe ogw’ekitalo: mmwe abaali edda temwali bantu, naye kaakano muli abantu ba Katonda; abaali temulabibwa kisa, naye kaakano mulabiddwa kisa. 1 Peetero 2:9-10.

By September 11, 2001, the Seventh-day Adventist church had already, and often employed the political structure of the government of the United States to attack those it deemed as heretical. Well before 2001, the Adventists had already imbibed in the special wine of Babylon that represents the employment of state power to attack those who it deemed as heretics.

Okutuuka nga ku 11 Septemba 2001, Ekkanisa ya Abadiventisiti ab’Olunaku Ol’omusanvu yaali dda, era emirundi mingi, ekozesanga entekateeka ya poliitiki ey’obukulembeze bwa Gavumenti ya Amerika okunyigirizanga abo be yategeeranga ng’abajeemu mu by’eddiini. Kale nga 2001 tennaba kutuuka, Abadiventisiti baali bamaze dda okunywa omwenge omw’enjawulo ogwa Babulooni ogulaga okukozesebwa kw’amaanyi ga Leta okulumba abo be baalowoozanga nti baali abajeemu mu by’eddiini.

Ephraim is a symbol of the rebellion of Jeroboam and the northern kingdom of Israel, and Isaiah begins chapter twenty-eight, by addressing the Seventh-day Adventist church as the drunkards of Ephraim.

Efulayimu kiyimirira obujeemu bwa Yerobowaamu n’obwakabaka obwa mu bukiikakkono bwa Isirayiri, era Isaaya atandika essuula amakumi abiri mu munaana n’ayogera eri Ekkanisa ya Abadiventisiti Ab’Olunaku Olw’omusanvu ng’agiyita abatamiivu ba Efulayimu.

> Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. The crown of pride, the drunkards of Ephraim, shall be trodden under feet: And the glorious beauty, which is on the head of the fat valley, shall be a fading flower, and as the hasty fruit before the summer; which when he that looketh upon it seeth, while it is yet in his hand he eateth it up. In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. Isaiah 28:1–8.

> Ziriyo eri ngule ey'ekikuzza, eri abatamiivu ba Efulayimu, abalina obulungi obw'ekitiibwa obuli ng'ekimuli ekizikira, abali ku mutwe gw'ebiwonvu eby'obugagga eby'abo abawanguddwa wayini! Laba, Mukama alina omu ow'amaanyi era ow'ekitalo; ng'omuyaga ogw'omuzira n'omuyaga oguzikiriza, ng'amazzi amanene agasukkiridde agayitiridde, alissuula wansi ku nsi n'omukono. Ngule ey'ekikuzza, abatamiivu ba Efulayimu, eririnyirizibwa wansi w'ebigere; era obulungi obw'ekitiibwa obuli ku mutwe gw'ewonvu erijjuvu, bunaaba ng'ekimuli ekizikira, era ng'ekibala eky'amangu ekibereberye nga ekiseera ky'ekyeya tekinnaba kutuuka; oyo akiraba nga yakirabye, nga bwe kikyali mu mukono gwe akirya n'akimalawo. Mu lunaku olwo Mukama ow'eggye aneeribira ngule y'ekitiibwa era n'ekiggya ky'obulungi eri ensigalira y'abantu be, era abeere Omwoyo gw'okusalira mu musango eri oyo atuula mu musango, era abeere amaanyi eri abo abazzayo olutalo ku lwankaaki. Naye nabo batyamu olw'ewayini, era olw'omwenge omukambwe baviiriddwa mu kkubo; kabona n'nnabbi batyamu olw'omwenge omukambwe, bamiriddwa wayini, baviiriddwa mu kkubo olw'omwenge omukambwe; beesobyamu mu kwolesebwa, bagwa mu kusalira omusango. Kubanga emmeeza zonna zijjudde okutasamulwa n'obukyafu, nga tewali kifo kirongoofu. Isaya 28:1-8.

The third Woe arrived on September 11, 2001, and it arrived upon the “crown,” representing leadership of the “drunkards of Ephraim.” It did not attack the headquarters of the church in Maryland with an airplane full of fuel, but it marked their inability to recognize that the arrival of Islam of the third Woe was the beginning of the latter rain message of the third angel. The beginning of the very message and work that they profess to have been raised up to proclaim. They are identified as not only the crown, which represents leadership, but as the “crown of pride,” thus identifying one of the two classes of worshippers that was and is produced in the debate of Habakkuk chapter two. On September 11, 2001, Habakkuk’s watchmen took their posts at the battle at the gate.

Akabi ak’okusatu kaatuuka ku Ssettemba 11, 2001, ne kaatuuka ku "engule," eky’akiikirira obukulembeze bw’abatamiivu ba Efulayimu. Tekyalumba ekitebe ekikulu ky’ekkanisa mu Maryland n’ennyonyi ejjudde amafuta, naye kyalaga nti baalemwa okumanya nti okujja kw’Obusiraamu okw’Akabi ak’okusatu kwali okutandika kw’obubaka bw’omulayika omusatu mu nkuba ey’enkomerero. Entandikwa y’obubaka n’omulimu bennyini be bagamba nti bayimiziddwa okubuulira. Bategeereddwa si ng’engule yokka, ey’akiikirira obukulembeze, naye nga "engule ey’amalala," nga bwe kiraga omu ku bika bibiri by’abasinza ebyavaawo era ebyakyavaawo mu mpaka eziri mu ssuula ey’okubiri eya Habbakuku. Ku Ssettemba 11, 2001, abalinzi ba Habbakuku ne baddira ebifo byabwe mu lutalo ku wankaaki.

The gates of Jerusalem are where the interaction of the people of Jerusalem was carried out. The battle at the gates is representing the “debate” of the previous chapter of Isaiah that began on the day of the east wind (the day of Islam). The two classes of Habakkuk’s worshippers in the passage are represented by two crowns. The drunkards of Ephraim, who have already at that point employed the power of the state to win their arguments against those they had deemed as heretics are contrasted with the crown of the Lord of hosts. When Christ is represented as the Lord of hosts, it is symbolic of His work as the leader of His army. The battle at the gate is the warfare represented by the debate over true and false theology.

Emiryango gya Yerusaalemi gye gyabeeranga ekifo we abantu ba Yerusaalemi beŋŋanirirangayo ne bakwataganirangayo. Olutalo ku miryango lukiikirira empaka (‘okuganagana’) ez’omu ssuula eyayita ey’Isaaya, ezatandika ku lunaku lw’omuyaga ogw’ebuvanjuba (olunaku lw’Isilamu). Emitundu ebiri gy’abasinza ba Habakkuku omuli mu kyawandiikibwa kino gikiikiriddwa engule bbiri. Abatamiivu ba Efulayimu, abaali bamaze dda mu kiseera ekyo okukozesa amaanyi g’obufuzi bw’eggwanga okuwangula empaka zaabwe ku abo be baali balangirako ng’abakyamu mu ddiini, bagereranyizibwa ne ngule ya Mukama ow’eggye. Kristo bwe akiikirizibwa ng’a Mukama ow’eggye, kiba kiraga omulimu gwe ng’omukulembeze w’amaggye ge. Olutalo ku mulyango lwo lutabaalo olukiikirirwa empaka ku njigiriza ey’eddiini ey’amazima n’ey’obulimba.

It is not simply the General Conference leadership that is represented as the drunkards of Ephraim, but also the priests (the pastoral ministry), and the prophets (the theologians and educators) are out of the way, through strong drink. As Isaiah says in the opening verses of his prophecy, it is the entire church.

Ssi bukulembeze bwa General Conference bwokka bukiikirizibwa ng’abattamiivu ba Efulayimu, naye era n’abasaserdooti (obuweereza bw’obusumba) n’abannabbi (ab’amagezi g’eddini n’abayigiriza) bava mu kkubo olw’omwenge ogw’amaanyi. Nga Isaaya bw’agamba mu bigambo ebisooka eby’obunnabbi bwe, kye kkanisa yonna.

> The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah. Hear, O heavens, and give ear, O earth: for the Lord hath spoken, I have nourished and brought up children, and they have rebelled against me. The ox knoweth his owner, and the ass his master’s crib: but Israel doth not know, my people doth not consider. Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the Lord, they have provoked the Holy One of Israel unto anger, they are gone away backward. Why should ye be stricken anymore? ye will revolt more and more: the whole head is sick, and the whole heart faint. Isaiah 1:1–5.

> Ekyolesebwa kya Isaaya mutabani wa Amoz, kye yalaba ku Yuda ne Yerusaalemi mu nnaku za Uzziah, Jotham, Ahaz, ne Hezekiah, bakabaka ba Yuda. Muwulire, mmwe eggulu; era ggwe nsi, ogobe amatwi; kubanga Mukama ayogedde nti, Ndiise era nkuzizza abaana, naye bajeemedde ku nze. Ente emanyi nnyini waayo, n’endogoyi emanyi ekifo ky’okulirako eky’omwami waayo; naye Isirayiri temanyi, abantu bange tebalowooza. Ayi ggwanga ekibi, abantu abanyikkiriddwa ebyonoono, ensigo y’abakola ebibi, abaana abayonoonya: balese Mukama, basunguwazizza Omutukuvu wa Isirayiri, baddeyo emabega. Lwaki mukubibwanga nate? Mweyongera okudda mu bujeemu: omutwe gwonna gulwadde, n’omutima gwonna guweddewo amaanyi. Isaaya 1:1-5.

The sinful nation is sick, and has passed the time where any remedy can be provided that would change her heart and mind. Isaiah identifies the drunkards are out of the way, and the way is identified by Jeremiah as the “old paths.” On September 11, 2001, the latter rain began to fall, and Jeremiah identifies that it is when we walk in the old paths, which is the “way” that the drunkards are out of, that we find the rest of the latter rain.

Eggwanga erijjudde ekibi lirwadde, era lisukkiridde ebbanga ery’okufuna obujjanjabi obusobola okukyusa omutima n’amagezi gaalyo. Isaaya ategeeza nti abatamiivu bavudde ku kkubo, ate Yeremiya ayita ekkubo eryo "enjira ez’edda." Ku September 11, 2001, enkuba ey’oluvannyuma yatandika okutonnya, era Yeremiya alaga nti bwe tutambulira mu njira ez’edda—ze "ekkubo" abatamiivu mwe bavuddeko—mwe tufuna okuwummula okw’enkuba ey’oluvannyuma.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.

> Bw’atyo bw’ayogera Mukama, Muyimirire ku makubo, mulabe, era mubuuze ku makubo ag’edda, omukubo omulungi guli wa; mutambuliramu, mujja kusanga okuwummula emmeeme zammwe. Naye bo ne bagamba, Tetutambuliramu. Era nnateeka abakuumi ku mmwe, nga mbagamba nti, Muwulirize eddoboozi ly’ekkondeere. Naye ne bagamba, Tetuwuliriza. N’olwekyo muwulire, mmwe amawanga, era mutegeere, ggwe nkungaana, ekiri wakati mu bo. Wulira, ggwe ensi: laba, ndireeta obubi ku bantu bano, n’ekibala ky’ebirowoozo byabwe, kubanga tebaawuliriza bigambo byange, so n’etteeka lyange tebaaligondera, wabula baaligaanira ddala. Yeremiya 6:16-19.

The drunkards of Ephraim are out of the way on September 11, 2001, and have turned “away backward,” in 1863, when they initiated the process of rejecting the “old paths.” It is in the “old paths,” that the rest and refreshing of the latter rain is to be found, and that rain began at the very time that the “Woe,” was pronounced upon them. The third “Woe” of Islam was unrecognizable to the crown of the pride of Ephraim, for they had progressively rejected the foundational truths that identify the role of Islam in prophecy. Jeremiah identifies that at that time the Lord raised up watchmen, which are Habakkuk’s watchmen, and they proclaimed to the drunkards of Ephraim in the battle at the gates that they needed to hearken to the sound of the trumpet. The third “Woe” that arrived on September 11, 2001, was the seventh Trumpet.

Abatamiivu ba Efulayimu baakyaamu ku kkubo nga ku September 11, 2001, era mu 1863 ne “bakyukira emabega,” bwe baatandika enkola y’okugaana “emikubo egy’edda.” Mu “mikubo egy’edda” mwe musangibwa okuwummula n’okuzzaamu amaanyi ebiva mu “enkuba ey’oluvannyuma,” era enkuba eyo yatandika mu kaseera kennyini we “Wee” yalangirirwa ku bo. “Wee” ey’okusatu eya Buyisiramu teyategeerekeka eri engule ey’okwenyumiriza eya Efulayimu, kubanga baali beeyongera okugaananga amazima ag’ensisiseko ag’alaga omulimu gwa Buyisiramu mu obunnabbi. Yeremiya alaga nti mu kiseera ekyo Mukama yayimusa abalinzi, aba Habakkuku, ne babuulira abatamiivu ba Efulayimu mu lutalo ku miryango nti balina okuwuliriza eddoboozi ly’ekkondeere. “Wee” ey’okusatu eyatuuka nga ku September 11, 2001, yali Ekkondeere ey’omusanvu.

Isaiah identifies that “they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean.” The counterfeit table, that was introduced in 1863, which removed the “seven times,” and required a explanatory handout to accompany it, represents the counterfeit of the two sacred tables of Habakkuk, but the counterfeit “tables” the drunkards have employed are full of vomit, and they err in vision. The watchmen of Habakkuk and Jeremiah were told that in the debate of methodology, they were to write the “vision,” upon “tables,” but the drunkard’s counterfeit tables present an erroneous vision.

Isaaya alaga nti, “bava mu kkubo lwa mwenge omutamiiza; beesobyamu mu kwolesebwa, bagwa mu kusala omusango. Kubanga emmeeza zonna zijjudde amataputa n’obukyafu, ne watabaawo kifo kirongoofu.” Ekipande eky’obulimba ekyaleetebwa mu 1863, ekyaggya ‘ebiseera musanvu’ era ne kyetaaga ekiwandiiko eky’okunnyonnyola okukigoberera, kiyimirira eky’obulimba ky’obipande bibiri ebitukuvu eby’Habakuku; naye ‘obipande’ eby’obulimba abatamiivu bye beeyambisizza bijjudde amataputa, era beesobyamu mu kwolesebwa. Abalinzi ba Habakuku ne Yeremiya baagambibwa nti mu mpaka z’eby’enkola, baali balina okuwandiika ‘okwolesebwa’ ku ‘bipande’; naye obipande eby’obulimba eby’abatamiivu bileeta okwolesebwa okukyamu.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Awo awatali ekyolesebwa, abantu bazika; naye akwata amateeka, ye musanyufu. Engero 29:18.

The drunkards of Ephraim have rejected God’s law, but the context of the “debate,” of the battle of the gate, is God’s prophetic law, as represented by the methodology established in the movement of the first and third angels. With Isaiah’s setting in place in the first eight verses of chapter twenty-eight, he then identifies the methodology that is the latter rain, and specifically identifies the drunkards as the “scornful men, that rule” “in Jerusalem.”

Abatamiivu ba Efulayimu bagaanye etteeka lya Katonda, naye ensinziro y’"empaka", eza "olutalo ku wankaaki", ye etteeka lya Katonda ery’obunnabbi, era kino kyeragibwa mu nkola eyateekebwawo mu kutambuza obubaka bw’omulayika asooka n’owokusatu. Nga Isaaya ataddewo ensengeka mu ebyawandiiko munaana ebisooka eby’omutwe ogw’amakumi abiri mu munaana, n’alyoka alambulula enkola gye y’enkuba ey’enkomerero, era n’ategeeza ddala nti abatamiivu be "abasajja abanyoomi, abafuga" "e Yerusaalemi."

> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:9–18.

> Ani gw’anaayigiriza okumanya? era ani gw’anaaleetera okutegeera eby’okuyigiriza? abo abaggyiddwa ku amata, era abaggyiddwa ku mabeere. Kubanga ekiragiro ku kiragiro, ekiragiro ku kiragiro; olunyiriri ku linyiriri, olunyiriri ku linyiriri; wano katono, n’ewali katono: Kubanga n’emimwa egy’okuboggola n’olulimi olulala anaayogera eri abantu bano. Be yabagamba nti, Kino kwe kuwummula kwe muyinza okuleetera abakoowu okuwummula; era kino kwe kuzza amaanyi: naye tebaayagala kuwulira. Naye ekigambo kya Mukama kyabba gye bo ekiragiro ku kiragiro, ekiragiro ku kiragiro; olunyiriri ku linyiriri, olunyiriri ku linyiriri; wano katono, n’ewali katono; balyoke bagende, bagwe ennyuma, ne bamenyeka, ne basibibwa mu mitego, ne bakwatibwa. Noolwekyo muwulire ekigambo kya Mukama, mmwe abenyoomi abafuga abantu bano ab’omu Yerusaalemi. Kubanga mugambye nti, Twakoze endagaano ne Kufa, era n’Emagombe twakkiriziganye; ekiboko ek’eyitiridde bwe kiriyita, tekirituukako gye tuli: kubanga tufuude obulimba obuddukirwamu bwaffe, era wansi w’obukyamu twyekweka: Kyenvudde bw’ati ayogera Mukama Katonda: Laba, nteeka mu Sayuuni olw’essinziiro ejjinja, ejjinja erikebeddwa, ejjinja ery’ensonda ery’omuwendo omungi, essinziiro erikakafu: oyo akkiriza talikyaayira. Era ndifuula okusala omusango omugo gw’okupima, n’obutuukirivu omugo ogw’okutereeza: omuzira gunaaggyawo obuddukirwamu bw’obulimba, n’amazzi ganaasukkirira ekifo mwe mwekwese. Era endagaano yammwe ne Kufa enaasazibwamu, n’okukkiriziganya kwammwe n’Emagombe tegaliyimirira; ekiboko ek’eyitiridde bwe kiriyita, olwo munaaninyirirwa n’akyo. Isaaya 28:9–18.

The “debate” is here defined in terms of “whom shall he teach knowledge? and whom shall he make to understand doctrine?” The “whom” is addressing the potential students, but the subject is about understanding doctrine, which is knowledge. When the book of Daniel is unsealed, there is an increase of knowledge, representing an increased understanding of the truths of God’s Word. The word “doctrine” means a set of beliefs, principles, teachings, or rules that form a particular system of thought or a body of knowledge. To understand biblical “doctrines” it necessitates a biblical methodology to form the body of knowledge.

“Empaka” wano ziteekebwawo mu ngeri eno: “Ani gw’anaayigiriza obumanyi? era ani gw’anaayamba ategeere enjigiriza?” Ekigambo “ani” ekwata ku bo abayinza okuba abayizi, naye ensonga nnyini eri ku kutegeera enjigiriza, ekyo kye bumanyi. Ekitabo kya Danyeri bwe kisumululibwa, wabaawo okweyongera kw’obumanyi, okulaga okweyongera mu kutegeera amazima g’Ekigambo kya Katonda. Ekigambo “enjigiriza” kitegeeza omugatte gw’okukkiriza, emisingi, eby’okuyigiriza, oba amateeka agazimba enkola y’ebirowoozo ey’enjawulo oba omugatte gw’obumanyi. Okutegeera “enjigiriza” eza Bayibuli kyeetaagisa enkola ya Bayibuli okuzimba omugatte gw’obumanyi.

The methodology is identified as “precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little.” The methodology that identified September 11, 2001 as the arrival of the third “Woe” is premised upon bringing the prophetic line of the first “Woe” together with the prophetic line of the second “Woe”, which provides two witnesses of the line of the third “Woe”. That methodology is the test of the “debate” that produces two classes of worshippers, for “the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.”

Enkola eno yeemanyiddwa ng' "obulagirizi ku bulagirizi, obulagirizi ku bulagirizi; olunyiriri ku lunyiriri, olunyiriri ku lunyiriri; wano katono, ne waliyo katono." Enkola eyalaga nti nga ku 11, Septemba 2001 okutuuka kwa "Woe" ow'okusatu kwaliwo, esinziira ku kuyung'anya wamu olunyiriri olw'obunnabbi olw' "Woe" ow'olubereberye n'olunyiriri olw'obunnabbi olw' "Woe" ow'okubiri, etuwa abajulizi babiri ab'olunyiriri olw' "Woe" ow'okusatu. Enkola eyo ye kigezo ky' "mpaka" ekivaamu ebika bibiri by'abasinza, kubanga "ekigambo kya Mukama kyali eri bo nti obulagirizi ku bulagirizi, obulagirizi ku bulagirizi; olunyiriri ku lunyiriri, olunyiriri ku lunyiriri; wano katono, ne waliyo katono; balyoke bagende, ne bagwa emabega, ne bamenyeka, ne bakwatibwa mu mutego, ne batwalibwa."

The five stumbling’s of the scornful men that rule Jerusalem, represents the five foolish virgins. The methodology is clearly a test, for the drunkards of Ephraim rejected Jeremiah’s old paths, refused to hearken to the watchmen’s trumpet warning, produced counterfeit tables, and made a covenant with death; at the very same time that those that wore the crown of the Lord of hosts in the battle of the gate were making a covenant of life.

Obusittaza obutaano bw’abasajja abanyooma abafuga Yerusaalemi bukiikirira abawala ab’obuwombeefu abasirusiru bataano. Enkola eno kizuulikika bulungi nti kye kukebera, kubanga abatamiivu ba Efulayimu baagaana amakubo ag’edda ga Yeremiya, ne banakana okuwuliriza okulabula kw’ekkondeere kw’abalinzi, ne bakola ebyawandiiko eby’obulimba, era ne bakola endagaano n’okufa; mu kaseera ke kennyini nga abo abambadde engule ya Mukama ow’eggye mu lutalo ku luggi baali bakola endagaano ey’obulamu.

On September 11, 2001, the latter rain, which is the rest and the refreshing, began to fall, and the sealing of the one hundred and forty-four thousand began. It began a debate over the methodology of the drunkards of Ephraim, and the methodology represented by the Elijah messenger. “Many” will fall with the drunkards, but the few that will be chosen are those that wait upon the Lord.

Ku Septemba 11, 2001, emvula ey’oluvannyuma, ey’okuwummula n’okuzzaamu amaanyi, yatandika okutonnya, era n’okuteekebwako akabonero kw’abo 144,000 kwatandika. Kyatandikawo empaka ku nkola y’abanywi b’omwenge b’e Efulayimu, n’enkola eyayimiririrwa omubaka Eriya. “Abangi” banaagwa wamu n’abanywi b’omwenge, naye abatono abanaalondebwa be abo abalindirira Mukama.

> For the Lord spake thus to me with a strong hand, and instructed me that I should not walk in the way of this people, saying, Say ye not, A confederacy, to all them to whom this people shall say, A confederacy; neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Isaiah 8:8–17.

> Kubanga Mukama yannogera n’omukono ogw’amaanyi, n’ambuulira nti: totambulira mu kkubo ly’abantu bano, ng’agamba nti, Temugambe nti, Obuwemu, eri bonna abantu bano b’ebagamba nti, Obuwemu; so temutya kye batya, so temutidika. Mutukuze Mukama ow’eggye ye mwennyini; era abe ggwemutya, era abe eky’okutya kwammwe ennyo. Era alibabeerera aw’okuddukira; naye eri amayumba gombi ga Isirayiri alibeera ejjinja ery’okwesittaza n’olwazi olusitaza, ng’omutego n’ensibo eri abatuuze ba Yerusaalemi. Era bangi mu bo balisittala, ne bagwa, ne bamenyeka, ne bayingirwa mu mitego, ne bakwatibwa. Siba obujulizi, era bikkira amateeka mu bayigirizwa bange. Nange ndirindirira Mukama, eyeekweka amaaso ge okuva mu nnyumba ya Yakobo, era ndimunoonya. Isaaya 8:8-17.

Most certainly Isaiah agrees with his own words, so the many that fall in chapter twenty-eight, are the same who fall in chapter eight. In chapter eight we find that their fall occurs in the sealing time, which began on September 11, 2001. The warning of chapter eight is to not walk in the “way” of this people, for they are those who refused to walk in Jeremiah’s way of the old paths, where the latter rain message is located. Those that fall in chapter eight, are those who trust in the confederacy representing the special wine of Babylon, that represents a confederacy of church and state for the purpose of opposing those deemed as heretics. What causes them to stumble in chapter eight, is the stone of stumbling, representing the very first rejection of foundational truth in 1863, the “seven times” of Leviticus twenty-six, which was rejected by the “builders” in 1863. In that rejection they returned to apostate Protestant methodology to reject the message given by angels to William Miller.

Mazima ddala Isaaya akkiriziganya n’ebigambo bye yennyini, kale abangi abagwa mu essuula 28 be bennyini abagwa mu essuula 8. Mu essuula 8 tusanga nti okugwa kwabwe kuba mu kiseera eky’okuteekebwako akabonero, ekyatandika nga 11 Septemba 2001. Okulabula okw’omu essuula 8 kwe kutagendanga mu "kkubo" ly’abantu bano, kubanga be baagaana okutambula mu kkubo lya Yeremiya ery’ennjira enkadde, mwe muli obubaka bw’enkuba ey’enkomerero. Abo abagwa mu essuula 8 be bakkiriza mu ndagaano ey’okwegatta eriraga omwenge omw’enjawulo ogwa Babulooni, ogulaga okwegatta kw’ekkanisa ne gavumenti olw’ekigendererwa eky’okuwakanya abo abalangirirwako ng’abajeemu mu by’eddiini. Ekibakwaza mu essuula 8 kye ejjinja ery’okukwaza, eriraga okugaana okwasooka ddala ku mazima ag’omusingi mu 1863, “ebiseera musanvu” ebyo mu Leviitiko 26, ebyagaanyizibwa “abazimbi” mu 1863. Mu kugaana okwo ne badda ku nkola ya Baprotestanti ey’okuwaŋŋanguka okugaana obubaka obwaweereddwa bamalayika eri William Miller.

In chapter twenty-eight, the rejection of the stone produces the judgment of the overflowing scourge, which is the biblical symbol of the mark of the beast that begins at the Sunday law in the United States, and then floods the entire world. At the Sunday law the covenant that the Adventist church has made with “death” and “hell” shall be swept away. In sweeping away the drunkards of Ephraim’s covenant with death, their “refuge of lies” will be removed. The “refuge of lies,” is represented by the apostle Paul as the lie that brings strong delusion, and the strong delusion that is poured upon the scornful men that rule Jerusalem is in response to their hatred of truth.

Mu ssuula amakumi abiri mu munaana, okugaana ejjinja kuleeta okusala omusango ogw’ekibonoobono ekiyitiridde, era ekyo kye kifaananyi kya Bayibuli ekiraga akabonero k’ensolo, akatandikira ku tteeka lya Sande mu United States, ne kasasaana mu nsi yonna. Ku tteeka lya Sande endagaano ekkanisa ya Abadiventisiti ab’Olunaku olw’omusanvu gye yakola ne “kufa” ne “magombe” erisangulwawo. Mu kusangulwawo endagaano ey’abatamiivu ba Efulayimu n’okufa, “ekiddukiro ky’obulimba” kyabwe kijja kuggyibwawo. “Ekiddukiro ky’obulimba,” kiragibwa omutume Pauli ng’obulimba obuleeta “okulimbalimba okuzibu,” era “okulimbalimba okuzibu” okuyiwibwa ku basekese abalamulira Yerusaalemi kuba kwa kubonereza olw’okukyawa kwabwe amazima.

> Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth: Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ. Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle. 2 Thessalonians 2:9–15.

> Era oyo, okujja kwe kuliba ng’okukola kwa Setaani, n’amaanyi gonna n’obubonero n’eby’amagero eby’obulimba, n’obulimba bwonna obw’obutali butuukirivu eri abo abazikirira; kubanga tebaayaniriza okwagala kw’amazima, balyoke balokolebwe. Era olw’ensonga eyo Katonda alibatumira amaanyi g’obulimba, balyoke bakkirize eky’obulimba, balyoke bonna abatakkiriza amazima naye ne basanyukira mu butali butuukirivu basalirwe omusango. Naye ffe tusaanidde okwebaza Katonda bulijjo ku lwammwe, ab’oluganda abayagibwa Mukama, kubanga Katonda okuva ku ntandikwa yalondamu mmwe okulokolebwa okuyita mu kutukuza kwa Mwoyo n’okukkiriza amazima; era ku kino mwe yabayita okuyita mu njiri yaffe, mulyoke mufune ekitiibwa kya Mukama waffe Yesu Kristo. Noolwekyo, ab’oluganda, muyimirire bwereere, mukwate ku ebyo bye mwajjirwa okuyigizibwa, oba mu kigambo, oba mu bbaluwa yaffe. 2 Abatesalonika 2:9-15.

The “refuge of lies,” which produced the “strong delusion,” ultimately brings the punishment of the soon-coming Sunday law. The apostle Paul identifies the class who do not love the truth, and a class that are sanctified by the truth, thus referencing the two classes in the debate of Habakkuk chapter two. In chapter twenty-nine, Isaiah begins by doubling the word Ariel, which is another name for Jerusalem.

Ekiddukiro ky’obulimba, kye kyazaala “okulimbibwa okw’amaanyi,” mu nkomerero kireeta okubonerezebwa okuleetebwa etteeka lya Ssande erijja mangu. Omutume Pawulo alambulula ekibinja ky’abatayagala amazima, n’ekibinja ekitukuzibwa mu mazima, bwe atyo ng’ategeeza ku bibinja byombi ebiri mu mpaka ez’omu Habakkuku essuula ey’okubiri. Mu ssuula amakumi abiri mu mwenda, Isaaya atandika ng’addamu ekigambo “Ariyeri” emirundi ebiri, ekyo nga erinnya eddala erya Yerusaalemi.

> Woe to Ariel, to Ariel, the city where David dwelt! add ye year to year; let them kill sacrifices. Isaiah 29:1.

> Zibasanze, Ariyeri, Ariyeri, ekibuga Dawudi mwe yabeeranga! Mugattirako omwaka ku mwaka; baweerenga ssaddaaka. Isaaya 29:1.

The symbolic doubling of “Ariel” (the city of Jerusalem ), is once again condemned by a “woe.” The killing of sacrifices from “year to year” represents the progressive rebellion that began in 1863. The following verses outline the judgment that will take place upon the Seventh-day Adventist church in the period of the Sunday law crisis. In verse nine a “wonder” is identified, that emphasizes the debate of methodology, while also identifying the rebellious condition of Adventism as an element of the message of the Midnight Cry, which is also associated with the second angel as represented by the doubling of “Ariel” in the first verse.

Okukubirwamu emirundi ebiri mu kifaananyi kwa "Ariyeri" (ekibuga Yerusaalemi), kuddamu ne kusalirwako "kabi." Okutta ssaddaaka "omwaka ku mwaka" kulaga obujeemu obweyongera obwatandika mu 1863. Ebyawandiiko ebigoberera birambika okusalira omusango okunaajjira ku Kkanisa ya Abadiventisiti ab’Olunaku olw’Omukaaga mu kiseera ky’obunkenke bw’etteeka lya Sande. Mu kitundu eky’omwenda "kyewuunirwa" kimanyizibwa, ekisimbaganya empaka ku ngeri y’enkola, ate nga ne kimalaga embeera y’obujeemu mu Adaventisiti ng’ekitundu ku bubaka bw’Enduulu ey’omu ttumbi w’ekiro, era nga bugattiddwa n’omulayika ow’okubiri, nga bwe kiragibwa mu kukubirwamu emirundi ebiri kwa "Ariyeri" mu kitundu ekisooka.

> Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Isaiah 29:9–14.

> Mweyimirizeko, era mwewuunaganye; mukaabe, era mukubirize enduulu: batamiivu, naye si ku wayini; beesittalira, naye si ku mwenge ogw’amaanyi. Kubanga Mukama afukudde ku mmwe omwoyo gw’otulo oluzito, era aggalidde amaaso gammwe: bannabbi bammwe ne bakulembeze bammwe, abalabi, ababisikidde. Era ekyolesebwa kyonna kifuse gye muli ng’ebigambo by’ekitabo ekiggaliddwa, kye abantu bawa asomye nga bagamba nti, Soma kino, nkusaba; naye n’ayogera nti, Sisobola kukisoma; kubanga kiggaliddwa: N’ekitabo ne kiweebwa eri atatasomye nga bamugamba nti, Soma kino, nkusaba; naye n’ayogera nti, Ssinasoma. Kyenvudde Mukama n’agamba nti, Kubanga abantu bano banneeterera n’akamwa kaabwe, era ne banzisaamu ekitiibwa n’emimwa gyabwe, naye emitima gyabwe bagiggya wala ku nze, era okuntya kwabwe kujigirizibwa ebiragiro by’abantu: Kale, laba, ndiyongera okukola omulimu ogw’eky’amagero mu bantu bano, ddala omulimu ogw’eky’amagero n’ekyewuunyisa: kubanga amagezi g’abagezi baabwe galizikirira, n’okutegeera kw’abalina obwegendereza kulikwekebwa. Isaaya 29:9-14.

In the “debate” that was recorded in chapter twenty-seven, and represents the argument of true methodology versus false methodology, the drunkenness of the scornful men that rule Jerusalem is identified as a blindness that prevents the leadership of Adventism from understanding the book that is sealed. The books of Daniel and Revelation are the same book, and the portion of the book that is unsealed just before probation closes is the Revelation of Jesus Christ. It includes the enigma of the “eighth being of the seven”. It is represented by the “secret” Daniel was given to understand in chapter two. It is the “hidden history” of the Seven Thunders. It is the message of Islam of the third “Woe”, and the message of the “Midnight Cry”.

Mu ‘mpaka’ ezaawandiikibwa mu ssuula amakumi abiri mu musanvu, era eziyimirira empaka wakati w’enkola entuufu n’enkola enkyamu, obutamiivu bw’abasoomooza abafuga Yerusaalemi bwe bumanyibwa ng’obuzibe bw’amaaso obuziyiza obukulembeze bw’Abadiventisti okutegeera ekitabo ekisibiddwa. Ebitabo bya Danyeri n’Okubikkulirwa bye bimu, era omutundu gw’ekitabo oguggulwawo ng’ekiseera eky’okugezesebwa tekunnaggwa gwe Okubikkulirwa kwa Yesu Kristo. Gulimu akakyama aka ‘omunaana ey’omu musanvu’. Kiyimiririzibwa mu ‘kyama’ Danyeri kye yategeezebwa mu ssuula ey’okubiri. Kye ‘ebyafaayo ebikwekebwa’ eby’‘Seven Thunders’. Kye obubaka bw’Obusiraamu obw’‘Woe’ ow’okusatu, era n’obubaka bwa ‘Midnight Cry’.

The single book of Daniel and Revelation is given to those that have been represented by the Sanhedrin in the time of Christ, who symbolize a system of leadership that professes to uphold and defend God’s truth, but ultimately participates in the crucifixion of the Truth. The system typified by the Sanhedrin, is the scornful men that rule Jerusalem. They are given the book that is sealed, and their distinguished, and educated and scholarly response as to what the book means is that they cannot read it, for it is sealed. Then the flock that has been trained to follow only those that are set apart as leaders, are given the same book, and their response is they will only understand it, if the scornful men that rule Jerusalem, the Sanhedrin of the last days, tell them what it means.

Ekitabo ekimu kya Danyeri ne Okubikkulirwa kiweebwa abo abaayimilizibwa Sanhedirini mu biro bya Kristo, abakiikirira enkola y’obukulembeze egamba nti eyimirira ku mazima ga Katonda era egakulwanirira, naye mu nkomerero etaba mu okubamba Mazima ku musaalaba. Enkola eyo, eyafaananyizibwa mu Sanhedirini, ye abennyoomi abafuga Yerusaalemi. Bawa ekitabo ekikomereddwa, era, bo ab’ekitiibwa, abasomeddwa n’abayigirize, kye baddamu ku ky’amakulu g’ekitabo ekyo kwe kugamba nti tebasobola kukisoma, kubanga kikomereddwa. Oluvannyuma ekisibo ekyayigizibwa okugoberera bokka abo abaateekebwawo ng’abakulembeze kibaweebwa ekitabo kye kimu; era baddamu nti bajjakukitegeera yokka singa abennyoomi abafuga Yerusaalemi, Sanhedirini ey’ennaku ez’enkomerero, babategeeza amakulu gaakyo.

The methodology that was given to William Miller, and then to Future for America, is a waymark of prophetic history. It is a waymark that identifies a life and death testing question. Without the correct methodology the message of the latter rain is “as the words of a book that is sealed.” Without the message of the latter rain, the experience produced by the message is impossible to obtain. That methodology is the process of bringing prophetic line upon prophetic line, from here in the Bible, and there in the Bible. The debate over methodology began when the first message was empowered, in both the beginning and ending histories of the last days.

Enkola eyawaweebwa William Miller, era oluvannyuma neewa Future for America, kye kabonero k’ebyafaayo eby’obunnabbi. Akabonero kano kalambulula ekibuuzo eky’okukemebwa eky’obulamu oba okufa. Bw’oba tolina enkola entuufu, obubaka bw’enkuba ey’oluvannyuma bubeera “nga bigambo by’ekitabo ekizibikiddwa.” Bw’oba tolina obubaka bw’enkuba ey’oluvannyuma, obumanyirivu obuleetebwa obubaka obwo tekisoboka kufuna. Eyo nkola ye nkola ey’okutunga olunyiriri lw’obunnabbi ku lunyiriri lw’obunnabbi, wano mu Bayibuli n’ewali mu Bayibuli. Okuwakana ku nkola kwatandika nga obubaka obwasooka bwaweebwa amaanyi, mu byafaayo eby’akatandika n’eby’enkomerero eby’ennaku ez’oluvannyuma.

In the beginning history of the Millerite movement the debate began on August 11, 1840, and was repeated at the end of that history in the period of time when the Philadelphian Millerite movement transitioned to the Laodicean Millerite movement. The debate began again in the history of the Laodicean movement of the third angel on September 11, 2001, and it is repeated at the end of that movement when the Laodicean movement of the third angel transitions to the Philadelphian movement of the one hundred and forty-four thousand. In the beginning test of the Millerites, and the ending test of the Millerites, the test was represented by the methodology of the Elijah messenger. Jesus, as the Alpha and Omega, always illustrates the end with the beginning.

Mu byafaayo eby’entandikwa by’ekibiina ky’Abamillerite, empaka zaatandika nga 11, Agusito 1840, era ne ziddwamu ku nkomerero y’ebyafaayo ebyo mu kiseera lwe kyava ekibiina ky’Abamillerite ekya Philadelphian ne kiyitira mu ekya Laodicean. Empaka ne zitandika nate mu byafaayo by’ekibiina kya Laodicean eky’omulayika ow’okusatu nga 11, Sebutemba 2001, era ne ziddwamu ku nkomerero y’ekibiina ekyo bwe kiyitira okuva mu Laodicean eky’omulayika ow’okusatu ne kiyitira mu Philadelphian eky’abantu 144,000. Mu kigezo eky’entandikwa ky’Abamillerite, n’omu kigezo eky’enkomerero ky’Abamillerite, ekigezo kyalabirwamu enkola ya mubaka Eriya. Yesu, nga Y’Alpha ne Omega, bulijjo alabisa enkomerero mu ntandikwa.

The methodology of bringing line upon line is what we will now employ as we take up our consideration of Daniel chapters four and five in the next article.

Enkola ey’okwekebejja olunyiriri ku lunyiriri gye tugenda okukozesa kaakano nga tutandika okwekenneenya essuula ey’okuna n’ey’okutaano ez’omu kitabo kya Danyeri mu kiwandiiko ekiddako.

> “No one has a true message fixing the time when Christ is to come or not to come. Be assured that God gives no one authority to say that Christ delays His coming five years, ten years, or twenty years. ‘Be ye also ready: for in such an hour as ye think not the Son of man cometh’ (Matthew 24:44). This is our message, the very message that the three angels flying in the midst of heaven are proclaiming. The work to be done now is that of sounding this last message of mercy to a fallen world. A new life is coming from heaven and taking possession of all God’s people. But divisions will come in the church. Two parties will be developed. The wheat and tares grow up together for the harvest.

> Tewali muntu alina obubaka obw’amazima obuteekawo ekiseera Kristo lw’ajja oba lw’atajja. Mubeere mukakasa nti Katonda tawadde muntu n’omu buyinza okugamba nti Kristo aziyiza okujja kwe emyaka etaano, kkumi, oba amakumi abiri. ‘Era nammwe mubeere bategese; kubanga mu ssaawa gye mutalowooza Omwana w’Omuntu ajja’ (Matayo 24:44). Kino kye obubaka bwaffe, obwo bumu ddala abamalayika basatu ababuuka wakati mu ggulu bwe bali okubuulira. Omulimu ogwetaagibwa kati kwe kubunyisa obubaka buno obusembayo obw’okusaasira eri ensi eyagudde. Obulamu obuggya buva mu ggulu era bweyingira mu mitima gy’abantu ba Katonda bonna. Naye enjawukana zijja mu ekkanisa. Ebibiina bibiri bijja kuboneka. Engano n’ebisagazi bijja kukulira wamu okutuusa ku kuvunwa.

> “The work will grow deeper and become more earnest to the very close of time. And all who are laborers together with God will contend most earnestly for the faith once delivered to the saints. They will not be turned from the present message, which is already lightening the earth with its glory. Nothing is worth contending for but the glory of God. The only rock that will stand is the Rock of Ages. The truth as it is in Jesus is the refuge in these days of error….

> Omulimu guno gujja kuyingira munda nnyo era gujja kufuuka ogw’obunyikivu okutuuka ddala ku nkomerero y’ebiseera. Era bonna abakozi wamu ne Katonda bajja kulwanirira n’obunyikivu obusinga okukkiriza okwaweebwa abatukuvu omulundi gumu. Tebajja kuvuddemu ku bubaka obuliwo kakano, obumaze dda okumulisa ensi n’ekitiibwa lyabwo. Tewali kisaanira kulwanirirwa okujjako ekitiibwa kya Katonda. Olwazi lwokka olunaayimirira ye Lwazi lw’Emirembe gyonna. Amazima nga bwe gali mu Yesu kye kifo ky’obubudamo mu nnaku zino ez’ensobi....

> “Prophecy has been fulfilling, line upon line. The more firmly we stand under the banner of the third angel’s message, the more clearly shall we understand the prophecy of Daniel; for the Revelation is the supplement of Daniel. The more fully we accept the light presented by the Holy Spirit through the consecrated servants of God, the deeper and surer, even as the eternal throne, will appear the truths of ancient prophecy; we shall be assured that men of God spake as they were moved upon by the Holy Ghost. Men must themselves be under the influence of the Holy Spirit in order to understand the Spirit’s utterances through the prophets. These messages were given, not for those that uttered the prophecies, but for us who are living amid the scenes of their fulfillment.

> Obunnabbi bubadde butuukirizibwa, olunyiriri ku lunyiriri. Nga bwe tuyimirira buggumu okusinga wansi wa bbendera y’obubaka bwa malayika ow’okusatu, bwe tutyo ne tunaategeera obunnabbi bwa Danyeri obulungi okusinga; kubanga Okubikkulirwa kujjuza ebyo ebiri mu Danyeri. Nga bwe tukkiriza mu bujjuvu okutangaala okwaleetebwa Omwoyo Omutukuvu okuyita mu baddu ba Katonda abatukuziddwa, amazima g’obunnabbi obw’edda galiyitiramu okuzama n’okukakasa, ng’entebe ey’olubeerera; tunaakakasibwa nti abantu ba Katonda baayogera nga baatambulizibwa Omwoyo Omutukuvu. Abantu bennyini balina okubeeranga wansi w’amanyi g’Omwoyo Omutukuvu, balyoke bategeere ebyo Omwoyo by’ayogera okuyita mu bannabbi. Obubaka buno bwaweebwa, si lwa abo abaayogera obunnabbi, wabula lwaffe ffe abali mu biseera eby’okutuukirizibwa kwabyo.

> “I would not feel that I could present these things, if the Lord had not given me this work to do. There are others besides yourself, and more than one or two, who like you think they have new light, and are all ready to present it to the people. But it would be pleasing to God for them to accept the light already given and walk in it, and base their faith upon the Scriptures, which sustain the positions held by the people of God for many years. The everlasting gospel is to be proclaimed by human agents. We are to sound the messages of the angels which are represented as flying in the midst of heaven, with the last warning to a fallen world. If we are not called upon to prophesy, we are called to believe the prophecies, and to cooperate with God in giving light to other minds. This we are trying to do.” Selected Messages, book 2, 113, 114.

> Singa Mukama teyandimpadde omulimu guno gw’okukola, sandisobodde kuwanjula ebintu bino. Waliwo n’abalala, si ggwe bwokka; era si omu oba babiri bokka, abalowooza ng’oggwe nti balina omusana omuggya, nga bonna baleetegese okuguwanjulira abantu. Naye kyandisanyusa Katonda singa bakkiriza omusana ogumaze okuweebwa ne batambuliramu, era ne basimba okukkiriza kwabwe ku Ebyawandiikibwa Ebitukuvu, ebyanyweza ebifo eby’okuyimirirako abantu ba Katonda bye bamaze emyaka mingi okuyimiriraako. Enjiri ey’ataggwaawo erina okubuulibwa abantu. Ffe tulina okubunyisa obubaka bw’abamalayika obukiikirirwa ng’abuuka wakati mu ggulu, nga bulina okulabula okusembayo eri ensi eyagudde. Bwe tutayitibwa okwogera obunnabbi, tuyitibwa okukkiriza obunnabbi, era n’okukolaganira wamu ne Katonda mu kuwa omusana mu mitima gy’abalala. Kino kye tugezaako okukola. Obubaka Obulondeddwa, omutabo 2, 113, 114.

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