Article

# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Twenty-Five

Ekitabo kya Yoweeri ne Ekkanisa ya Abadiventisiti ab’Olunaku olw’omusanvu ey’e Lawodikiya - Ennamba amakumi abiri mu ttaano

Number Twenty-Five

Ennamba amakumi abiri mu ttaano

Author

Jeff Pippenger

Published

January 11, 2026

Formats

PDF
Word

The book of Joel confronts the leadership of the Laodicean Seventh-day Adventist church with the testimony of its escalating rebellion over four generations. Those four generations are also illustrated in Ezekiel chapter eight, where the twenty-five men of that fourth-generation bow to the sun. In 1901, 13 years after the rebellion of 1888, the Adventist church organized a committee to lead the church.

Ekitaabo kya Yoweeri kivunaana abakulembeze b’Ekkanisa ya Abadiventisti ab’Olunaku Olw’omusanvu ab’e Lawodikiya, kibaleetera obujulizi bw’okujeemera kwabwe okwongerera ddala okumala emirembe ennya. Emirembe egyo ennya nabyo biragibwa mu Ezekyeri essuula ey’omunaana, we basajja amakumi abiri mu ttaano ab’omulembe ogw’okuna bavuunamira enjuba. Mu mwaka gwa 1901, emyaka kkumi na ssatu oluvannyuma lw’okujeemera okw’omu 1888, Ekkanisa ya Abadiventisti yatonda akakiiko akakulembera ekkanisa.

The initial General Conference’s Executive Committee was established during the major reorganization at the 1901 General Conference Session, and it consisted of 25 members. This was a significant expansion from the pre-1901 committee, which had only 13 members. The members have increased through the years, but Jesus always identifies the end with the beginning. The beginning was 25 members, with one as the leader, paralleling a course in the sanctuary, which consisted of 24 priests and one high priest.

Komiti Enkola eyasooka eya General Conference yatandikibwawo mu kuddeetenkanya okunene okwabaawo ku Lukiiko lwa General Conference olw’omwaka gwa 1901, era yali erimu memba 25. Kino kyali okuyongeza okunene okuva ku komiti eyaliwo nga tekunnaba kufika mu 1901, eyalimu memba 13 bokka. Mu myaka egiyise, omuwendo gwa memba gweyongedde, naye Yesu bulijjo agattanya enkomerero n’entandikwa. Entandikwa yali memba 25, omu nga mukulembeze, nga kyeraga okwenkanankana n’emitendera egy’obuweereza mu Weema Entukuvu, egyalimu abakabona 24 n’omukulu w’abakabona omu.

Judas and the Sanhedrin are two symbols of rebellion in the time of Christ. The Sanhedrin represents the Laodicean Seventh-day Adventist church. The Sanhedrin’s participation in the crucifixion of Christ, typifies the role of Adventism in the Sunday law crisis. The Sanhedrin—the supreme Jewish council in Jerusalem, composed of chief priests, elders, and scribes, presided over by High Priest Caiaphas—played a central role in the events leading to Jesus’ death.

Yuda n’Olukiiko Olukulu lw’Abayudaaya (Sanedirini) byombi bifaananyi eby’okujeemera mu biseera bya Kristo. Olukiiko Olukulu (Sanedirini) luyimirira ekkanisa ya Abadiventisiti b’Olunaku olw’Omusanvu eya Lawodikiya. Okwetaba kw’Olukiiko Olukulu (Sanedirini) mu kubamba Kristo ku musaalaba kufaananyiriza omugabo gw’Abadiventisiti b’Olunaku olw’Omusanvu mu mutawaana ogw’amateeka ga Sande. Olukiiko Olukulu (Sanedirini)—olukiiko olusinga obukulu olw’Abayudaaya e Yerusaalemi, olwakolebwa bakabona abakulu, abakadde n’abawandiisi, era nga lukulemberwa Kabona Asinga Obukulu Kayafa—lwalina omugabo omukulu mu ebyo ebyatuusa ku kufa kwa Yesu.

After Jesus’ arrest in Gethsemane (orchestrated with Judas’ betrayal), he was brought before the Sanhedrin at night in Caiaphas’ house. They sought testimony to condemn him, producing witnesses who accused him of blasphemy and insurrection.

Oluvannyuma lw’okukwatibwa kwa Yesu e Gethsemane (nga kyateekateekebwa n’olukwe Yuda lwe yamulyamu), baamuleeta mu maaso ga Sanediriini ekiro mu nnyumba ya Kayafa. Baanoonya obujulizi okumusalira omusango, ne baleeta abajulizi abaamuvunaanira okunyooma Katonda n’obujeemu.

When Caiaphas directly asked Jesus if he was the Messiah (or Son of God), Jesus’ affirmative response, “You have said so” led the high priest to declare, “Blasphemy!” The council condemned Him as deserving death. Lacking authority under Roman rule to execute capital sentences, they handed Jesus over to Pontius Pilate, the Roman governor, accusing him of sedition to secure a Roman execution. The actual crucifixion was carried out by Roman soldiers under Pilate’s order, but only after Pilate yielded to pressure from the chief priests and a crowd (who demanded Jesus’ death and the release of Barabbas).

Bwe Kayafa yabuuza butereevu Yesu oba ye Masiya (oba Omwana wa Katonda), Yesu n’amuddamu nti, “Ggwe we ogambye,” ne kireetera kabona omukulu okulangira nti, “Atukanye!” Olukiiko ne lumusalira omusango nga asaanira okufa. Nga tebalina buyinza, mu bufuzi bw’Abaruumi, okutuukiriza ekibonerezo eky’okufa, ne bawaayo Yesu eri Ponsiyo Piraato, gavana w’Abaruumi, nga bamuvunaana obujeemu okufuna okuttibwa kw’Abaruumi. Okubamba ku musaalaba okwennyini ne kukolebwa abasirikale b’Abaruumi nga Piraato bwe yalagira, naye oluvannyuma Piraato bwe yawaayo eri obunyigirize bwa bakabona abakulu n’ekibiina ky’abantu (aba baasaba okuttibwa kwa Yesu n’okusumululwa kwa Balaba).

> “When Christ was upon this earth, the world preferred Barabbas. And today the world and the churches are making the same choice. The scenes of the betrayal, the rejection, and the crucifixion of Christ have been re-enacted, and will again be re-enacted on an immense scale. People will be filled with the attributes of the enemy, and with them his delusions will have great power. Just to that degree that light is refused will there be misconception and misunderstanding. Those who reject Christ and choose Barabbas work under a ruinous deception. Misrepresentation and false witness will grow to open rebellion. The eye being evil, the whole body will be full of darkness. Those who give their affections to any leader but Christ will find themselves under the control, body, soul, and spirit, of an infatuation that is so entrancing that under its power souls turn away from hearing the truth to believe a lie. They are ensnared and taken, and by their every action they cry, Release unto us Barabbas, but crucify Christ.

> Kristo bwe yali ku nsi eno, ensi yalonda Balaba. Era ne leero, ensi n’amakanisa balonda kye kimu. Ebyo ebyaliwo eby’okumuwaayo, okumugaana, n’okumubamba ku musaalaba byaddamu okukolebwa, era biriddamu okukolebwa nate mu ngeri ennene ennyo. Abantu bajja kujjuzibwa n’empisa z’omulabe, era wamu nazo obulimba bwe bulifuna amaanyi amangi. Mu mpima mwe bagaanira ekitangaala, we walibaawo okutegeera obubi n’obutamategeera. Abo abagaanira Kristo ne balonda Balaba bakolera wansi w’obulimba obuzikiriza. Okukyamiza n’obujulirwa obw’obulimba bijja kweyongera okutuuka ku bujeemu mu lwatu. Eriiso bwe riba bubi, omubiri gwonna guba mu kizikiza. Abo abawa okwagala kwabwe omukulembeze yenna okuggyako Kristo bajja okwesanga nga bafugibwa, mu mubiri, mu mmeeme, ne mu mwoyo, olw’okwemalirako okubatamiiza, okutyo nti olw’amaanyi gaako emyoyo ne giva ku kuwulira amazima ne gakkiriza eky’obulimba. Bakwatibwa mu mitego ne batwalibwa, era mu buli ekikolwa kyabwe bakaaba nti, Mutusumululire Balaba, naye mubambe Kristo ku musaalaba.

> “Even now this decision is being made. The scenes enacted at the cross are being re-enacted. In the churches that have departed from truth and righteousness it is being revealed what human nature can do and will do when the love of God is not an abiding principle in the soul. We need not be surprised at anything that may take place now. We need not marvel at any developments of horror. Those who trample under their unholy feet the law of God have the same spirit as had the men who insulted and betrayed Jesus. Without any compunction of conscience, they will do the deeds of their father, the devil. They will ask the question that came from the traitorous lips of Judas, What will you give me if I betray unto you Jesus the Christ? Even now Christ is being betrayed in the person of his saints.” Review and Herald, January 30, 1900.

> Ne kaakano okusalawo kuno kugenda mu maaso. Ebyaliwo ku musaalaba biri okuddamu okukolebwa. Mu makanisa agavudde ku mazima n’obutuukirivu, kizuulibwa engeri obutonde bw’omuntu bwe busobola okukola era bwe bugenda okukola nga okwagala kwa Katonda tekuli musingi omunywevu ogusigala mu mwoyo. Tetwetaaga kwewuunya kyonna ekisobola okubaawo kaakano. Tetwetaaga kwewuunya ku bikulaakulana byonna eby’entiisa. Abo abayinnyirira etteeka lya Katonda nga bakozesa ebigere byabwe ebitatukuvu balina omwoyo gumu ogwali mu abo abaanyooma n’abaamuguza Yesu. Nga tebalina kuluma kw’omutima n’akatono, bajja okukola ebikolwa bya kitaabwe, Sitaani. Bajja kubuuza ekibuuzo ekyava mu mimwa gya Yuda omukuusa, ‘Mundimpa ki singa mbawaayo Yesu Kristo?’ Ne kaakano Kristo akukuusibwa mu bantu be abatukuvu. Review and Herald, January 30, 1900.

If the passage truly means what it says, then those who were being identified as “choosing Barabbas,” will be unable to understand what the passage teaches. Those people are the people in 2 Thessalonians who receive strong delusion, because they loved not the truth. She says of those who choose Barabbas, “Those who give their affections to any leader but Christ will find themselves under the control, body, soul, and spirit, of an infatuation that is so entrancing that under its power souls turn away from hearing the truth to believe a lie.” Those who are choosing Barabbas, are under the control of Satan before the waymark of the cross and Sunday law. In that condition they cannot possibly understand what the passage teaches. They will therefore suggest that, “the conditions when Sister White penned these words were for that peculiar history, not now.” Perhaps they would say, “She is speaking about Christianity in a generic way, and this does not apply directly to Seventh-day Adventists.” Poppycock.

Bwe kiba nti ekiwandiiko kino kitegeeza ddala kye kyogera, ate abo abaalabibwanga ng’"balonda Barabbas," tebajja kusobola kutegeera kye kyigiriza ekiwandiiko kino. Abo be bantu aboogeddwako mu 2 Abatesalonika abafuna okulimbibwa okw’amaanyi, kubanga tebaagala mazima. Agamba ku abo abalonda Barabbas, "Abo abawa okwagala kwabwe omukulembeze yenna wabula Kristo bajja okubeera wansi w’okufugibwa mu mubiri, mu mmeeme ne mu mwoyo, olw’okwegumbira okutamiiza ennyo, okutuusa nti mu maanyi gaako emyoyo zikyuka okuva mu kuwulira amazima ne zikkiriza obulimba." Abo abalonda Barabbas babeera wansi w’okufugibwa kwa Setaani nga tekunnaba kutuuka ku kalaga-nzira k’omusalaba n’etteeka lya Sande. Mu mbeera eyo tebasobola n’akatono kutegeera kye kyigiriza ekiwandiiko kino. Noolwekyo bajja kulowooza ne bagezaako okugamba nti, "ebyembeera ebyaliwo mu kiseera Sister White lwe yawandiika amagambo gano byali bya mulembe ogwo omwawukirivu, si kati." Wenda bayinza okugamba nti, "Ayogera ku Bukristaayo mu ngeri ey’awamu, era kino tekikwatira ddala ku Abadiventisti b’Olunaku olw’Omusanvu." By’obusiru!

Of course, the circumstances of the history when Sister White wrote those words were actually a commentary on her personal history, but just as with John in the Revelation, when a prophet is told to write, he is told to write “the things which thou hast seen, and the things which are, and the things which shall be hereafter.” When a prophet records the things that are, he is simultaneously recording the things that will be.

Kituufu nti, embeera z’ebyafaayo mu kiseera Sister White lwe yawandiika ebigambo ebyo zaali ddala okunnyonnyola ku byafaayo bye eby’obuntu; naye nga bwe kyali eri Yokaana mu Okubikkulirwa, nnabbi bw’agambibwa okuwandiika, agambibwa nti, “Wandiika ebintu by’oyalabye, n’ebiriwo, era n’ebiribaawo oluvannyuma.” Nnabbi bw’ateeka mu byawandiiko ebiriwo, abeera mu kiseera kye kimu ng’ateeka mu byawandiiko n’ebigenda okubaawo.

The leadership of Adventism is represented by Ezekiel’s 25 men, who are also prophetically aligned with the 250 men who stood with Korah, Dathan and Abiram. Just as significantly the rebels of 1888 and the Minneapolis General Conference were identified by Sister White as repeating the rebellion of Korah, Dathan and Abiram. Sister White directly teaches that when the angel of Revelation eighteen descends and lightens the earth with his glory, the latter rain begins.

Obukulembeze bw’Abadiventisti bukiikirirwa mu basajja amakumi abiri mu ttaano ba Ezeekyeri, era mu ngeri y’obunnabbi bakwatagana n’abasajja bikumi bibiri n’amakumi ataano abaayimirira wamu ne Koola, Dataani ne Abiraamu. Ate era ekyasinga okuba ekikulu, abajeemu b’omwaka gwa 1888 n’Olukiiko Olukulu e Minneapolis, Mwannyinaffe White yabalambulula ng’abaddamu obujeemu bwa Koola, Dataani ne Abiraamu. Mwannyinaffe White ayigiriza mu butereevu nti bwe malayika w’Okubikkulirwa essuula ey’ekkumi n’emunaana bw’akka n’ataŋŋaaza ensi n’ekitiibwa kye, enkuba ey’enkomerero etandika.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> "Enjura ey'oluvannyuma egenda okugwa ku bantu ba Katonda. Malayika ow'amaanyi agenda okukka okuva mu ggulu, era ensi yonna egenda okuyaka olw'ekitiibwa kye." Review and Herald, April 21, 1891.

Sister White directly teaches that the angel of Revelation eighteen descended at the 1888 General Conference with the messages of A. T. Jones and E. J. Waggoner. When she was at the Conference she was so overwhelmed with the rebellion that she decided to pack up her things and leave, but an angel told her that she must stay and record the history, for it was a repetition of the rebellion of Korah. Why did the angel want it recorded, if it wasn’t for a testimony in the latter days? If it is a testimony for the latter days, what else could it mean; other than the Laodicean Seventh-day Adventist church will walk in the footsteps of the Sanhedrin during the Sunday law crisis, and particularly the history that leads up to it.

Sister White ayigiriza butereevu nti malayika ow’Okubikkulirwa essuula 18 yakka mu Lukiiko Olukulu lwa 1888 n’ebubaka bya A. T. Jones ne E. J. Waggoner. Bwe yali ku Lukiiko yanyigirizibwa nnyo olw’obujeemu n’asalawo okupakira ebintu bye n’avaayo, naye malayika n’amugamba nti ateekwa okusigala n’awandiika ebyafaayo, kubanga kyali okuddamu kwa bujeemu bwa Koola. Lwaki malayika yayagala kiwandiikiddwa, bwe kiba nga tekyali obujulirwa mu nnaku ez’oluvannyuma? Bwe kiba obujulirwa bw’ennaku ez’oluvannyuma, kiki ekirala kye kisobola okutegeeza okujjako nti Ekkanisa ya Abadiventisiti ab’Olunaku olw’Omusanvu ey’e Lawodikiya ejja kugoberera mu bigere bya Sanhedirini mu kiseera ky’obunkenke obw’etteeka lya Sande, era naddala ebyafaayo ebitwala okutuuka ku kyo.

The message of Jones and Waggoner was represented as the “message of justification by faith, in verity,” the “Laodicean message,” the “message of Christ’s righteousness” and the “third angel’s message.” The rebels resisted the message, and also rejected the guidance of the Spirit of Prophecy and the chosen messengers of the meeting. Sister White also teaches that when the great buildings of New York City are brought down, by a touch of God’s power, then Revelation 18:1–3, will be fulfilled. Since 9/11 the leadership of the Laodicean Seventh-day Adventist church has been repeating the rebellion of Korah, the rebellion of the 25 ancient men, the rebellion of the leadership in 1888 and the rebellion of the Sanhedrin at the time leading up to the cross. Those 25 men, are a symbol representing a counterfeit Levitical priesthood.

Obubaka bwa Jones ne Waggoner bwategeezebwa nga "obubaka bw’okulangirirwa omutuukirivu olw’okukkiriza, mu mazima," "obubaka bwa Lawodikiya," "obubaka bw’obutuukirivu bwa Kristo" era "obubaka bw’omulayika ow’okusatu." Abajeemu baaziyizza obubaka, era ne baagaana obukulembeze bwa Omwoyo gw’Obunnabbi n’abatumwa abaalondeddwa b’okukuŋŋaana. Mukyala White era ayigiriza nti amazu amanene ag’e Kibuga New York bwe gamenyebwa nga Katonda akomyeeko amaanyi ge, olwo Okubikkulirwa 18:1-3 gunaatuukirizibwa. Okuva ku 9/11 abakulembeze b’ekkanisa eya Lawodikiya ey’Abadiventisiti b’Olunaku Olw’omusanvu babadde baddamu obujeemu bwa Kola, obujeemu bw’abasajja abakadde amakumi abiri mu etaano, obujeemu bw’obukulembeze mu 1888, n’obujeemu bwa Sanhedrin mu biro ebyasembayo ebyatuusa ku musaalaba. Abo abasajja amakumi abiri mu etaano be kabonero akukiikirira obwabusaserdooti bwa Abaleevi obw’obulimba.

A Levite was to 25 years old when he began to serve.

Omuleevi ateekwa okuba n’emyaka 25 bwe yatandika okuweereza.

> And the Lord spake unto Moses, saying, This is it that belongeth unto the Levites: from twenty and five years old and upward they shall go in to wait upon the service of the tabernacle of the congregation: And from the age of fifty years they shall cease waiting upon the service thereof, and shall serve no more: But shall minister with their brethren in the tabernacle of the congregation, to keep the charge, and shall do no service. Thus shalt thou do unto the Levites touching their charge. Numbers 8:23–26.

> Awo Mukama n’ayogera eri Musa nti, Kino kye kikwata ku Abaaleevi: okuva ku myaka amakumi abiri mu etaano okudda waggulu banaayingira okukola obuweereza mu Weema ey’okusisinkanirangamu; era okuva ku myaka amakumi ataano banaakomya okuweereza mu bwo, era tebagenda kuweerezangamu. Naye banaayamba ne baganda baabwe mu Weema ey’okusisinkanirangamu okukuuma obukuumi, era tebagenda kukola buweereza bwonna. Bw’otyo bwe olikola eri Abaaleevi eby’obuvunaanyizibwa byabwe. Okubala 8:23-26.

A Levite begins his service at age twenty-five and serves for twenty-five years, until he is fifty. The Messenger of the Covenant in Malachi three, is purging and also cleansing the Levites at the Sunday law, as He did on October 22, 1844.

Omuleevi atandika obuweereza bwe nga ali emyaka amakumi abiri mu etaano, era aweereza okumala emyaka amakumi abiri mu etaano okutuusa lw’atuuka ku myaka amakumi ataano. Omubaka w’Endagaano mu Malaki essatu, ali okusunsula era n’okutukuza Abaleevi mu kiseera ky’etteeka erya Sande, nga bwe yakikola ku 22 Okitobba 1844.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts.

> Laba, nja kutuma omubaka wange, era anaateekateeka ekkubo mu maaso gange; era Mukama gwe munoonya alijja mangu mu yeekaalu ye, ye mubaka w’endagaano gwe musanyukira; laba, alijja, bw’ayogera Mukama w’eggye.

> But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.

> Naye ani ayinza okugumiikiriza olunaku lw’okujja kwe? Era ani ayinza okuyimirira bw’alirabika? Kubanga ali ng’omuliro gw’omusaanuula, era ng’ensabuni y’abayonja engoye. Era alituula ng’omusaanuula n’omutukuza w’effeeza; era alitukuza abaana ba Leevi, n’abayonja ng’engeri gye batukuza zzaabu n’effeeza, balyoke bamuwaayo eri Mukama ekiweebwayo mu butuukirivu. Awo ekiweebwayo kya Yuda ne Yerusaalemi kirisanyusa Mukama, nga mu nnaku ez’edda, era nga mu myaka egyayita. Malaki 3:1-4.

The number “25” as a symbol, represents not only a faithful Levite, but a counterfeit Levite. “25” as a symbol is therefore identifying the separation of two classes of worshippers, whether they be wise and foolish virgins, sheep and goats, wheat and tares. The number twenty-five is a symbol of not only a Levite, but just as importantly it is a symbol of the separation (purging) of the Levites. That separation is at the Sunday law, and it is a primary subject of God’s prophetic Word. It is fitting that Matthew chapter twenty-five, is simply a continuation of Jesus’ prophecy of the end of the world in Matthew twenty-four.

Omuwendo “25” nga kabonero, ayimirira si Muleevi omwesigwa bwokka, wabula ne Muleevi ow’obulimba. “25” nga kabonero, kiraga okuwawula kw’ebika bibiri by’abasinza, oba abawala ab’amagezi n’abaziru, oba endiga n’embuzi, oba eŋŋaano n’ebisagazi. Omuwendo amakumi abiri mu ttaano gwe kabonero si gwa Muleevi yekka, ate era, ekikulu ennyo, kabonero w’okuwawula (okukulunguta) Baleevi. Okuyawulwa okwo kubeerawo ku tteeka lya Ssande, era kimu ku nsonga enkulu mu Kigambo kya Katonda eky’obunnabbi. Kisaanira nti Matayo essuula amakumi abiri mu ttaano, kye kuyongera ku bubaka bwa Yesu obw’obunnabbi ku nkomerero y’ensi obuli mu Matayo essuula amakumi abiri mu nnya.

> And Jesus went out, and departed from the temple: and his disciples came to him for to shew him the buildings of the temple. And Jesus said unto them, See ye not all these things? verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down. Matthew 24:1, 2.

> Yesu bwe yava mu yeekaalu n’agenda, abayigirizwa be ne bamusemberera okumulaga ebizimbe bya yeekaalu. Naye Yesu n’abagamba nti, Temulaba bino byonna? Ddala mbagamba nti, tewalirekebwawo wano lwazi ku lwazi eritasumululibwa. Matayo 24:1, 2.

When Jesus departed the temple, He never returned again. In the final verses of chapter twenty-three, Jesus had pronounced judgment upon the Sanhedrin, and the judgment is expressed as “eight,” woes, thus counterfeiting the eight souls upon the ark, the eighth day of circumcision, the eighth day of resurrection, the eight generations of Abraham 430 years and on. The counterfeit number “eight,” aligns with the counterfeit Levite.

Bwe Yesu yava mu Yeekaalu, teyaddayo nate. Mu bitundu eby’enkomerero by’Essuula amakumi abiri mu ssatu, Yesu yali asalidde omusango ku Sanhedirini, era omusango guno gwayolesebwa mu “zibasanze” munaana, nga gukoppa abantu munaana ab’omu lyato, olunaku olw’omunaana olw’okukomola, olunaku olw’omunaana olw’okuzuukira, emirembe munaana gya Ibulayimu, emyaka 430, n’ebigenderako. Omuwendo ogw’obulimba ogwa “munaana” gukwatagana ne Omuleevi w’obulimba.

> Verily I say unto you, All these things shall come upon this generation.

> Mazima mbagamba mmwe nti, bino byonna birijja ku mulembe guno.

> O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate.

> Ai Yerusaalemi, Yerusaalemi, ggwe otta bannabbi n’ogabakuba amayinja abo abatumiddwa gy’oli, kangaki nnandikuŋŋaanyizza abaana bo wamu, ng’enkoko bwe ekuŋŋaanya obwana bwayo wansi w’ebiwaawaatiro byayo, naye temwagala! Laba, ennyumba yammwe esigadde gye muli nga matongo.

> For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord. Matthew 23:36–39.

> Kubanga mbagamba mmwe nti, temujja kundaba nate okuva kaakano, okutuusa lwe mugamba nti, Aweereddwa omukisa oyo ajja mu linnya lya Mukama. Matayo 23:36-39.

Matthew chapter twenty-two concludes with an illustration of the binding of the wicked into bundles, and concludes with the final interaction between Christ and the quibbling Jews. Then in chapter 24 He leaves the temple for the last time, ceasing His labors for ancient Israel. The chapter ends where it began, with the pronouncement that their house was left unto them empty, and what He called His Father’s house when He first cleansed the temple was now the empty Jewish house.

Matayo essuula 22 kiggwawo n’ekifaananyi eky’okusiba ababi mu bitole, era ne kiggwawo n’okwogerezagana okwasembayo wakati wa Kristo n’Abayudaaya abeguganya. Awo mu essuula 24 ava mu yeekaalu omulundi ow’enkomerero, n’akomya emirimu gye egy’okuweereza Isirayiri ey’edda. Essuula lino likoma we lyatandikira, n’okulangirirwa nti ennyumba yaabwe yabalekebwa nga bwereere; era kye yayita Ennyumba ya Kitaawe bwe yasooka okutukuza yeekaalu, kaakano kyali kyafuuse ennyumba ya Bayudaaya ebwereere.

In chapter 24, Jesus is going to answer questions about the temple, and its approaching destruction. The destruction was to take place in that very generation, which was a generation of vipers. He left that temple never to return, so the predictions he sets forth are addressing spiritual not literal Israel. When Christ leaves the temple which is the Laodicean Seventh-day Adventist church as He did with ancient Israel; simultaneously, the human temple of the one hundred and forty-four thousand will be joined to the Divine temple for eternity. When Jesus left the temple of ancient Israel, He divorced His former covenant people for eternity.

Mu essuula 24, Yesu agenda okuddamu ebibuuzo ebikwata ku yeekaalu, n’okuzikirira kwayo okusembedde. Okuzikirira okwo kwandibadde kutuukirira mu mulembe ogwo gwenyini, ogwali mulembe gw’emisota egy’obutwa. Yaleka yeekaalu eyo n’ataddayo nate, n’olwekyo eby’alagula by’ateeka mu maaso bikwata ku Isirayiri ow’omwoyo so si Isirayiri ow’omubiri. Bwe Kristo anava mu yeekaalu, nga kye Ekkanisa ya Abadiventisti Abasooka ku Lw’omukaaga ey’e Lawodikiya, nga bwe yakola ne Isirayiri ey’edda; mu kiseera kye kimu, yeekaalu y’obuntu ey’abantu 144,000 erigattibwa ne yeekaalu ey’Obwakatonda emirembe gyonna. Bwe Yesu yava mu yeekaalu ya Isirayiri ey’edda, yaggyamu endagaano ye n’abantu be ey’edda, emirembe gyonna.

Chapter eleven through to chapter twenty-two of Matthew is the omega to the line of chapter eleven to twenty-two in the book of Genesis. When the line begins in Genesis eleven, it also marks the beginning of Babel and Babel’s covenant of death, which reaches its omega fulfillment in Revelation chapter seventeen, verse eleven, the verse that is the dead center of the verses that make up chapter eleven through twenty-two. The middle of chapters eleven to twenty-two in Genesis, Matthew and Revelation each emphasize the ensign or its counterfeit ensign. In Genesis it was circumcision, in Matthew it was Peter and the Rock which Christ would build his church upon, and in Revelation it was the counterfeit beast that was and is and shall ascend, who is the eight, that is of the seven, and who is then married to the dragon.

Emitwe egy’ekkumi n’emu okutuuka ku amakumi abiri mu bbiri mu Matayo gye giba Omega ku lunyiriri olw’emitwe egy’ekkumi n’emu okutuuka ku amakumi abiri mu bbiri mu kitabo ky’Olubereberye. Bwe lutandikira mu Olubereberye omutwe ogw’ekkumi n’emu, lwo lulaga n’okutandika kwa Babeeri n’endagaano ya Babeeri ey’okufa, gye etuuka ku kutuukirira kwaayo okwa Omega mu Okubikkulirwa omutwe ogw’ekkumi n’omusanvu, olunyiriri olw’ekkumi n’emu, olunyiriri oluli wakati ddala mu nnyiriri ezikola emitwe egy’ekkumi n’emu okutuuka ku amakumi abiri mu bbiri. Ekitundu eky’omu wakati mu emitwe egy’ekkumi n’emu okutuuka ku amakumi abiri mu bbiri mu Olubereberye, Matayo n’Okubikkulirwa kyonna kisimbibwa ku kibendera oba ekibendera eky’obulimba. Mu Olubereberye kyali okukomolebwa, mu Matayo kyali Peetero n’Olwazi lwe Kristo yandizimbaako ekkanisa ye, ate mu Okubikkulirwa kyali ensolo ey’obulimba eyali, eri, era ejja kulinnya, nga ye ow’omunaana ava ku musanvu, era oluvannyuma afumbagana n’ejjoka.

Eleven and twenty-two are symbols that identify the combination of Divinity with humanity, which is the very issue represented by Christ writing His law upon our hearts and minds. 11 and 22 are symbols of the covenant of the one hundred and forty-four thousand. In Matthew, chapter twenty-three the false priesthood received eight woes, at the same point in time, the true priesthood is anointed. The priests were consecrated for seven days, and on the eighth day they began to serve.

11 ne 22 bye bibonero ebiraga okwegatta kw’Obwakatonda n’obuntu, era ekyo kye kintu nyini ekiragibwa Kristo ng’awandiika etteeka lye ku mitima gyaffe n’ebirowoozo byaffe. 11 ne 22 bye bibonero by’endagaano ey’abantu 144,000. Mu Matayo essuula amakumi abiri mu ssatu, obukabona ob’obulimba bwafuna emitawaana munaana; mu kiseera kye kimu, obukabona ob’amazima busiigibwa amafuta. Bakabona baatukuzibwa okumala ennaku musanvu, era ku lunaku olunaana ne batandika okuweereza.

It is not an accident that the seven days of consecration of the priests that led to their service beginning on the eighth day begins in Numbers chapter eight and verse one, for “81” is a symbol of the priests.

Si bya lubeerera nti ennaku musanvu ez’okutukuzibwa kw’abakabona ezavaamu okutandika obuweereza bwabwe ku lunaku olw’omunaana bitandikira mu Kitabo ky’Okubala, essuula ey’omunaana, olunyiriri olusooka; kubanga “81” kye kabonero k’abakabona.

> And the Lord spake unto Moses, saying, Take Aaron and his sons with him, and the garments, and the anointing oil, and a bullock for the sin offering, and two rams, and a basket of unleavened bread; And gather thou all the congregation together unto the door of the tabernacle of the congregation. And Moses did as the Lord commanded him; and the assembly was gathered together unto the door of the tabernacle of the congregation. And Moses said unto the congregation, This is the thing which the Lord commanded to be done. …

> Awo Mukama n’ayogera eri Musa nti, Twala Alooni n’abaana be wamu naye, n’ebyambalo, n’amafuta ag’okusiiga, n’endume ey’ekiweebwayo olw’ekibi, n’endiga ensajja bbiri, n’ekibo ky’emigaati egitali mizimbi; Era kuŋŋaanya olukuŋŋaana lwonna ku mulyango gwe weema y’olukuŋŋaana. Awo Musa n’akola nga Mukama bwe yamulagira; olukuŋŋaana ne lukuŋŋaanyizibwa ku mulyango gwe weema y’olukuŋŋaana. Awo Musa n’agamba olukuŋŋaana nti, Kino kye Mukama yalagira okukolebwa. ...

> And ye shall not go out of the door of the tabernacle of the congregation in seven days, until the days of your consecration be at an end: for seven days shall he consecrate you. As he hath done this day, so the Lord hath commanded to do, to make an atonement for you. Therefore shall ye abide at the door of the tabernacle of the congregation day and night seven days, and keep the charge of the Lord, that ye die not: for so I am commanded. So Aaron and his sons did all things which the Lord commanded by the hand of Moses. And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel; And he said unto Aaron, Take thee a young calf for a sin offering, and a ram for a burnt offering, without blemish, and offer them before the Lord. … And Moses said, This is the thing which the Lord commanded that ye should do: and the glory of the Lord shall appear unto you. … And Aaron lifted up his hand toward the people, and blessed them, and came down from offering of the sin offering, and the burnt offering, and peace offerings. And Moses and Aaron went into the tabernacle of the congregation, and came out, and blessed the people: and the glory of the Lord appeared unto all the people. And there came a fire out from before the Lord, and consumed upon the altar the burnt offering and the fat: which when all the people saw, they shouted, and fell on their faces. Leviticus 8:1–5, 33–36; 9:1, 2, 6, 22–24.

> So temuliva ku mulyango gw’Eweema ey’Okukuŋŋaanirangamu okumala ennaku musanvu, okutuusa ennaku z’okutukuzibwa kwammwe bwe zinaakamala: kubanga ennaku musanvu anaabatukuzanga. Nga bw’akoze leero, bw’atyo Mukama yalagira okukikola, okutangiririrwa ku lwammwe. Noolwekyo munaabeeranga ku mulyango gw’Eweema ey’Okukuŋŋaanirangamu emisana n’ekiro okumala ennaku musanvu, era mukuumenga obulagirizo bwa Mukama, muleme okufa: kubanga bwe ntyo bwe nnalagirwa. Awo Aaroni n’abaana be ne bakola byonna Mukama bye yalagira ng’ayita mu Musa. Awo ku lunaku lw’omunaana, Musa n’ayita Aaroni n’abaana be, n’abakadde ba Isirayiri; N’agamba Aaroni nti, Weetwalire ente ennyana olw’ekiweebwayo olw’ekibi, n’endiga ensajja olw’ekiweebwayo ekyokebwa, nga teeriiko bbala, obiziweereze mu maaso ga Mukama. ... Era Musa n’agamba nti, Kino kye kintu Mukama kye yalagira mukole: era ekitiibwa kya Mukama kinaabalabikira. ... Aaroni n’ayimusa omukono gwe eri abantu, n’abasabira omukisa, n’ava ku kuwaayo ekiweebwayo olw’ekibi, n’ekiweebwayo ekyokebwa, n’ebiweebwayo eby’emirembe. Musa ne Aaroni ne bayingira mu Weema ey’Okukuŋŋaanirangamu, ne bavaayo, ne basabira abantu omukisa: era ekitiibwa kya Mukama ne kyerabikira abantu bonna. Ne wafuluma omuliro okuva mu maaso ga Mukama, ne guta ku kyoto ekiweebwayo ekyokebwa n’amasavu: awo abantu bonna bwe baalaba, ne baleekaana, ne bagwa wansi n’amaaso gaabwe. Eby’Abaleevi 8:1-5, 33-36; 9:1, 2, 6, 22-24.

Chapter twenty-three is identifying the counterfeit Levites who are revealed at the time the genuine Levites are sealed. Chapter twenty-two of Matthew concludes with no man ever asking Jesus any more questions, then chapter twenty-three he sets forth the eight woes, identifying the Sanhedrin’s probation was closed, and that the executive judgment was then to begin. In chapter twenty-four, He identifies the temple as the Jews house. It is important to see the sequence in the chapters.

Essuula amakumi abiri mu ssatu erambulula Abaleevi ab’obulimba, ababbikkulibwa mu kiseera Abaleevi abatuufu bwe bateekebwako akabonero. Essuula amakumi abiri mu bbiri eya Matayo likoma nga tewali muntu nate abuuza Yesu kibuuza kyonna; oluvannyuma mu ssuula amakumi abiri mu ssatu ateeka mu maaso obubaka bwa ‘Zibasanze’ omunaana, ng’alaga nti ekiseera ky’okugezesebwa kya Sannedirini kyaggwaawo, era nti okutuukiriza omusango kwali kutandika olwo. Mu ssuula amakumi abiri mu nnya, agiraga yeekaalu ng’ennyumba y’Abayudaaya. Kikulu okulaba okuddiriraganwa kw’ensuula zino.

Chapters eleven to twenty-two of Matthew, is identifying the finishing of the sealing of the one hundred and forty-four thousand in the context of God’s covenant with a chosen people. Palmoni’s symbolism of the alpha chapter eleven, and His symbolism of the omega chapter twenty-two, add to the story within the chapters.

Emitwe egy’omu Matayo okuva ku kkumi n’emu okutuuka ku abiri mu bbiri biraga okumaliriza okuteekebwako akabonero kw’abo 144,000 mu mulamwa gw’endagaano ya Katonda n’abantu be yalonda. Obulambuzi bw’akabonero bwa Palmoni obw’Alufa mu mutwe kkumi n’emu, n’obw’Omega mu mutwe abiri mu bbiri, byongerako ku nkuru eri mu emitwe egyo.

Chapter twenty-three is the atonement, the combining of the Divine with the human as represented by the number twenty-three. But the chapter is telling of the executive judgment of the tares, the counterfeit priesthood, the counterfeit Levites. Every priest was a Levite, but not every Levite was a priest. Within the descendants of Levi, only the bloodline of Aaron, qualified for priesthood. The Bible identifies that the Levites would begin to serve at age twenty-five, but the sons of Kohath would serve at age 30.

Omutwe ogw’amakumi abiri mu ssatu gwe Okutangiririrwa, okugatta eby’Obwakatonda n’obwa muntu nga kiyinnyisibwa ennamba amakumi abiri mu ssatu. Naye omutwe guno gwoogera ku kusala omusango okutuukirizibwa ku muddo omubi, obukabona obw’obulimba, n’Abaleevi ab’obulimba. Buli kabona yali Muleevi, naye buli Muleevi teyali kabona. Mu bazzukulu ba Leevi, olulyo lwa musaayi lwa Alooni lwokka lwe lwakkirizibwa mu bukabona. Bayibuli eraga nti Abaleevi baatandikiranga okuweereza ku myaka amakumi abiri mu ttaano, naye abaana ba Kohath baweerezanga ku myaka amakumi asatu.

> And the Lord spake unto Moses and unto Aaron, saying, Take the sum of the sons of Kohath from among the sons of Levi, after their families, by the house of their fathers, From thirty years old and upward even until fifty years old, all that enter into the host, to do the work in the tabernacle of the congregation. Numbers 4:1–3.

> Awo Mukama n’ayogera ne Musa ne Alooni, ng’agamba nti, Mubalirire omuwendo gw’abaana ba Kokaasi mu baana ba Leevi, ng’ebika byabwe bwe biri, mu nnyumba za bakitaabwe; okuva ku myaka amakumi asatu okutuusa ku myaka amakumi ataano, buli ayingira mu ggye okukola omulimu mu Weema ey’Okukuŋŋaanirangamu. Okubala 4:1-3.

The number “30” represents the priests that were in the bloodline of Kohath, who was the son of Levi, and Kohath’s son was Amram, who was the father of Aaron. Levi means “attached or joined to God.” Kohath means “assembled around His presence.” Amram means “exalted people,” and Aaron means “light bearer or exalted mediator.” Together, they trace a movement from the Red Sea to Sinai, thus typifying the covenant between God and the one hundred and forty-four thousand, who are the human temple that joins with the divine temple, when Christ stretches forth His hand a second time to gather His remnant people into His sanctuary, where He then lifts them up and exalts them as they are illuminated with the Heavenly High Priest, as He illuminated Shadrach, Meshach and Abednego.

Ennamba "30" ekyimirira bakabona abaali mu lulyo lwa Kogasi, eyali mutabani wa Lewi; era mutabani wa Kogasi yali Amulaamu, eyali kitaawe wa Alooni. Lewi kitegeeza "agattiddwa oba ayungiddwa eri Katonda." Kogasi kitegeeza "okuŋŋaanira okwetooloola Obutuuze bwe." Amulaamu kitegeeza "abantu abagulumiziddwa," ate Alooni kitegeeza "omutwala ekitangaala oba omuyimirira wakati agulumiziddwa." Awamu, bino byolesa entambula okuva ku Nnyanja Emyufu okutuuka e Sinaayi, nga biraga ekifaananyi ky’endagaano wakati wa Katonda n’abo 144,000, abo be yeekaalu ey’abantu egatta ne yeekaalu ey’Obwakatonda, Kristo bw’agolola omukono gwe omulundi ogw’okubiri okuŋŋaanya abaasigadde be mu Kifo kye Ekitukuvu, gye n’abayimusa n’abagulumiza nga bamulasibwa wamu ne Kabona Omukulu ow’eggulu, nga bwe yalisa Saadraki, Meesaaki ne Abeduneego.

The number “30” represents a period for preparation for the priests and 25, as the age of the Levites, is to be applied to 30, line upon line, for every priest was a Levite, but not every Levite was a priest. Thirty represents the period of preparation which began in 1989, at the time of the end, and it ends at the Sunday law in the United States. The number twenty-five as a symbol of Levites, is also the symbol of separation between two classes, and in relation to the priests it identifies a separation. Twenty-five marks the separation of the Levites and counterfeit Levites at the Sunday law, and in the context of the genuine priests and the genuine Levites it also creates a distinction, howbeit, not a negative separation, as with the counterfeit Levites.

Ennamba "30" erimira ekiseera eky’okwetegekeramu abakabona, ate "25", ng’obukulu bw’Abaleevi, esaanira okuteekebwa ku "30", olunyiriri ku lunyiriri, kubanga kabona yenna yali Muleevi, naye si Muleevi yenna yali kabona. "30" erimira ekiseera ky’okwetegeka ekyatandika mu 1989, mu kiseera eky’enkomerero, era kiggwa ku tteeka lya Sande mu United States. Ennamba "25", nga kabonero k’Abaleevi, era kabonero k’okwawula wakati w’ebika bibiri, era bw’ekwata ku bakabona, erambulula okuwawukana. "25" eraga okuwawukanibwa kw’Abaleevi n’Abaleevi ab’obulimba ku tteeka lya Sande, era mu mbeera ey’abakabona abatufu n’Abaleevi abatufu nayo etondawo enjawulo, kyokka si kuwawula mu ngeri embi, nga bwe kiba ku Abaleevi ab’obulimba.

Kohath was one of the three main branches of the Levites (along with Gershon and Merari). The priestly line came specifically through Kohath’s descendant Aaron. Aaron is the fourth-generational descendant of Levi, and the priestly privilege was restricted to his male descendants within this Kohathite branch. The Kohathites as a whole (all descendants of Kohath) had the honor of carrying the most sacred items, but only Aaron’s line could actually perform the priestly functions at the altar and in the sanctuary. Aaron represents the same fourth generation as Joel’s “old men,” or the “ancient men” in Ezekiel chapter eight, who bow to the sun.

Kohath yali omu ku bika bisatu ebikulu eby'Abaleevi (wamu ne Gershon ne Merari). Olulyo olw'obusaserdooti lwava ddala mu Aaron, omu ku bazzukulu ba Kohath. Aaron ye muzzukulu ow'omulembe ogw'okuna wa Levi, era obuyinza bw'obusaserdooti bwali bukomekeddwa eri bazzukulu be abasajja bokka abali mu ttabi lino erya Kohath. Ab'eKohath bonna (abazzukulu bonna ba Kohath) baalina ekitiibwa eky'okutikka ebintu ebisinga obutukuvu, naye olulyo lwa Aaron lwokka lwe lwayinzanga okutuukiriza emirimu gy'obusaserdooti ku kyoto ne mu watukuvu. Aaron akiikirira omulembe ogw'okuna gwegumu nga 'abakadde' ba Joel, oba 'abasajja ab'edda' mu Ezekiel essuula omunaana, abevuunamira enjuba.

The system of 24 rotating courses (divisions) for the priests (and similarly for non-priestly Levites in supporting roles like musicians and gatekeepers) was established by King David. David organized the descendants of Aaron into 24 courses (divisions) to serve in rotation (1 Chronicles 24:1–19). David, with help from priests Zadok (from Eleazar’s line) and Ahimelech (from Ithamar’s line), divided them into 24 groups (16 from Eleazar’s larger family, 8 from Ithamar’s). Lots were cast to determine the order of service.

Enteekateeka y’ebibinja 24 eby’okukyusana mu buweereza bw’abakabona (era n’Abaleevi abatali bakabona mu mirimu egy’okubayamba ng’abayimbi n’abakuumi b’enzigi) yateekebwawo Kabaka David. David yateekateeka abazzukulu ba Aaron mu bibinja 24 okubeerereza nga bakyusana (1 Ebyafaayo 24:1-19). David, ng’ayambibwako abakabona Zadok (ava mu lunyiriri lwa Eleazar) ne Ahimelech (ava mu lunyiriri lwa Ithamar), yabagabanya mu bibinja 24 (16 okuva mu maka manene ga Eleazar, 8 okuva mu ga Ithamar). Baasuula obululu okusalaawo ennyiriri ey’okuweerereza.

Each course served for one week (from Sabbath to Sabbath), twice a year, plus all courses served together during the major festivals (Passover, Pentecost, Tabernacles). David similarly organized non-priestly Levites into 24 courses for music, gatekeeping, etc. (1 Chronicles 23–26). This system was implemented under Solomon (2 Chronicles 8:14) and continued through the Second Temple period. Zechariah, father of John the Baptist, was in the course of Abijah—Luke 1:5; 1 Chronicles 24:10. The order of the 24 courses of priests was selected by lot, and Zechariah was in the course of Abijah, who out of the twenty-four courses, represented the “eighth” course. Zechariah means “God remembers,” and his father’s name Abijah means “God is my father.”

Buli mutendera gwakolanga obuweereza okumala wiiki emu (okuva ku Ssabbiiti okutuuka ku Ssabbiiti), emirundi ebiri mu mwaka, era emitendera gyonna ne gikolanga wamu mu mikolo eminene (Paasika, Pentekooti, Embaga ey’Ensiisira). Dawudi bw’atyo n’atereeza Abaleevi abatali basaserdooti mu mitendera 24 egy’okuyimba, okuuma emiryango, n’ebirala (1 Ebyomumirembe 23–26). Enteekateeka eno yateekebwawo mu mulembe gwa Sulemaani (2 Ebyomumirembe 8:14) era ne yeeyongerayo mu mulembe gwa Yeekaalu ey’Okubiri. Zekaliya, kitaawe wa Yokaana Omubatiza, yali mu mutendera gwa Abiya—Lukka 1:5; 1 Ebyomumirembe 24:10. Enteekateeka y’emitendera 24 gya basaserdooti yasalibwanga mu kusuula obusaale, era Zekaliya yali mu mutendera gwa Abiya, ogwo mu emitendera amakumi abiri mu ana nga gwe gw’omunaana. Zekaliya kitegeeza “Katonda ajjukira,” era erinnya lya kitaawe Abiya litegeeza “Katonda ye kitaawe wange.”

The heavenly Father remembered His promise to raise up a messenger who would prepare the way for the Messiah. But Zechariah also aligns with the Sunday law, for it is there that the Sabbath, the day men were to always remember—becomes the final test. Zechariah represents a priest, of the course of Abijah, which is the “eighth” course. Zechariah disbelieves the message of the angel and is made dumb, until the birth of his son John. When John is born Zechariah enters into the discussion about the name of John, and he then speaks. The prophetic speaking of the latter days is when the United States speaks as a dragon.

Kitaffe ow’eggulu yajjukira ekyasuubizo kye eky’okuyimirizaawo omubaka agenda okutegulira ekkubo erya Masiya. Naye Zekkaliya era akwatagana n’etteeka lya Ssande, kubanga eyo we Ssabbiiti—olunaku abantu lwe baalagirwa okulujjukiranga bulijjo—lufuukira okukemebwa okwenkomerero. Zekkaliya ayimiririra kabona ow’ekibiina kya Abiya, ekibiina eky’omunaana. Zekkaliya teyakkiriza obubaka bw’omalayika, n’afuulibwa muzibe w’akamwa okutuusa okuzaalibwa kwa mutabani we Yokaana. Bwe yazaalibwa Yokaana, Zekkaliya yayingira mu mboozi ku linnya lya Yokaana, n’alyoka ayogera. Okuyogera okw’obunnabbi mu nnaku ez’enkomerero kwe kuba Amerika bw’eyogera ng’eddogo.

> And it came to pass, that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father. And his mother answered and said, Not so; but he shall be called John. And they said unto her, There is none of thy kindred that is called by this name. And they made signs to his father, how he would have him called. And he asked for a writing table, and wrote, saying, His name is John. And they marvelled all. And his mouth was opened immediately, and his tongue loosed, and he spake, and praised God. Luke 1:59–64.

> Era ne kibaawo nti ku lunaku olw’omunaana ne bajja okumukomola omwana; ne bamutuuma erinnya Zekkaliya, nga erinnya lya kitaawe. Naye nnyina n’addamu n’agamba nti, Si bwe kityo; naye anaayitibwa Yokaana. Ne bamugamba nti, Tewali mu baana b’ekika kyo ayitibwa erinnya eryo. Ne bakolera kitaawe obubonero, okumanya erinnya ly’ayagala bamutuumye. N’asaba ekintu eky’okuwandiikako, n’awandiika ng’agamba nti, Erinnya lye Yokaana. Bonna ne beewuunya. Awo akamwa ke ne kaggulwawo amangu ago, n’olulimi lwe ne lubanuka, n’ayogera, n’atendereza Katonda. Lukka 1:59-64.

John the Baptist is of the eighth course of Abijah, as was his father. At John’s circumcision, on the eighth day his name is changed. John the Baptist represents those who are priests, of the fourth generation, who are in a covenant relation with God, who changes their name (from Laodicea unto Philadelphia), seals them with the sign of the covenant, when the United States speaks as a dragon.

Yokaana Omubatiza ava mu kibinja eky’omunaana eky’Abiya, nga bwe kyali eri kitaawe. Mu kukomolebwa kwa Yokaana, ku lunaku olw’omunaana, erinnya lye lyakyusibwa. Yokaana Omubatiza akiikirira abakabona b’olulyo olw’okuna, abali mu ndagaano ne Katonda, oyo abakyuusa amannya gaabwe (okuva Laodicea okutuuka Philadelphia), era n’abassaako akabonero k’endagaano, mu kiseera United States bwe eyogera ng’ejjoka eddene.

We are the temple of God. The prophetic lines which address the temple are speaking to men and women as individuals, and also corporately, for God’s church is also a temple. And of course there is a heavenly temple, and it is Christ who builds the temple of the Lord. It is He who lays the foundation and places the capstone upon the temple. In terms of the number “25” being a symbol, 25 represents the Levites, who are purged (separated) from counterfeit Levites in Malachi chapter three, and who are also purified in the same passage. In Ezekiel chapter 40 to 48 a symbolic temple is described with great detail. The water of life comes out of that temple and fills the earth.

Ffe tuli yeekaalu ya Katonda. Ebigambo eby’obunnabbi ebikwata ku yeekaalu byogera eri abasajja n’abakazi buli omu ku muntu, era ne mu ngeri ey’ekibiina, kubanga ekkanisa ya Katonda nayo ye yeekaalu. Era ddala waliwo yeekaalu ey’eggulu, era Kristo y’azimba yeekaalu ya Mukama. Ye ateeka omusingi era n’ateeka ejjinja ery’akamalirizo ku yeekaalu. Bw’otunula ku nnamba “25” ng’akabonero, “25” eyimirira Abaleevi, ab’ayawulibwa okuva ku Baleevi ab’obulimba mu Malaki essuula essatu, era ne bayanjulibwa mu kyawandiiko kye kimu. Mu Ezeekyeri essuula 40 okutuuka ku 48 yeekaalu ey’efaananyi yalambikibwa mu bujjuvu obungi. Amazzi ag’obulamu gava mu yeekaalu eyo ne gajjuza ensi.

> “Wonderful is the work which God designs to accomplish through His servants, that His name may be glorified. God made Joseph a fountain of life to the Egyptian nation. Through Joseph the life of that whole people was preserved. Through Daniel God saved the life of all the wise men of Babylon. And these deliverances were as object lessons; they illustrated to the people the spiritual blessings offered them through connection with the God whom Joseph and Daniel worshiped. So through His people today God desires to bring blessings to the world. Every worker in whose heart Christ abides, everyone who will show forth His love to the world, is a worker together with God for the blessing of humanity. As he receives from the Saviour grace to impart to others, from his whole being flows forth the tide of spiritual life. Christ came as the Great Physician to heal the wounds that sin has made in the human family; and His Spirit, working through His servants, imparts to sin-sick, suffering human beings a mighty healing power that is efficacious for the body and the soul. ‘In that day,’ says the Scriptures, ‘there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness.’ Zechariah 13:1. The waters of this fountain contain medicinal properties that will heal both physical and spiritual infirmities.

> Kyewuunyisa nnyo omulimu Katonda gw’ayagala okutukiriza okuyita mu baweereza be, era ng’omugenderera kwe kugulumiza erinnya lye. Katonda yakola Yusufu abeere ensulo y’obulamu eri eggwanga ly’Abamisiri. Okweyita mu Yusufu, obulamu bw’abantu abo bonna bwakuumibwa. Okweyita mu Danyeri, Katonda yalokola obulamu bw’ab’amagezi bonna aba Babulooni. Era okulokolebwa kuno kwali ng’eby’okulabirako; byabalaga abantu emikisa egy’omwoyo egyabweereddwa okuyita mu kuyungibwa ne Katonda Yusufu ne Danyeri gwe baasinzanga. Kale n’olwaleero, okuyita mu bantu be, Katonda ayagala aleete emikisa mu nsi. Buli mukozi gwe Kristo abeera mu mutima gwe, buli analaga eri ensi okwagala kwa Kristo, aba mukozi wamu ne Katonda olw’emikisa gy’abantu bonna. Nga bw’afuna okuva eri Omulokozi ekisa eky’okugabira abalala, okuva mu ye yonna muyiika omugga gw’obulamu bw’omwoyo. Kristo yajja ng’Omusawo Omukulu okuwonya ebiwundu ekibi bye bikoze mu lulyo lw’abantu; era Omwoyo we, ng’akolera okuyita mu baweereza be, awa abantu abalwadde olw’ekibi n’abali mu kubonaabona amaanyi amanene g’ewonya agakola ddala ku mubiri n’omu mwoyo. ‘Ku lunaku olwo,’ Ebyawandiikibwa bigamba, ‘walibeewo ensulo eneebikkululibwa eri ennyumba ya Dawudi n’eri abatuuze ba Yerusaalemi olw’ekibi n’olw’obutalongoofu.’ Zekkaliya 13:1. Amazzi g’ensulo eno galimu amaanyi g’eddagala agawonya obulwadde bw’omubiri n’obw’omwoyo byombi.

> “From this fountain flows the mighty river seen in Ezekiel’s vision. ‘These waters issue out toward the east country, and go down into the desert, and go into the sea: which being brought forth into the sea, the waters shall be healed. And it shall come to pass, that everything that liveth, which moveth, whithersoever the rivers shall come, shall live…. And by the river upon the bank thereof, on this side and on that side, shall grow all trees for meat, whose leaf shall not fade, neither shall the fruit thereof be consumed: it shall bring forth new fruit according to his months, because their waters they issued out of the sanctuary: and the fruit thereof shall be for meat, and the leaf thereof for medicine.’ Ezekiel 47:8–12.” Testimonies, volume 6, 227.

> Okuva mu nsulo eno muva omugga omunene ogw’Ezekyeri gwe yalaba. ‘Amazzi ago gavayo ne gatambulira mu nsi ey’ebuvanjuba, ne gakka mu ddungu, ne gayingira mu nnyanja; bwe gayingira mu nnyanja, amazzi g’ennyanja ganaawonyezebwa. Era kinaabaawo nti buli ekiramu kyonna ekitambula, wonna emigga we ginaatuukayo, kinaabeerawo mulamu.... Era ku mabbali g’omugga, ku ludda luno n’olulala, gunaakula buli miti egy’emmere, ebikoola byagyo tebiriggwaawo, so ne bibala byagyo tebirimalibwa: ginaazaala ebibala bipya buli mwezi, kubanga amazzi gaava mu kifo ekitukuvu: era ebibala byagyo binaabanga by’emmere, n’ebikoola byagyo binaabanga ddagala.’ Ezekyeri 47:8-12.” Obujulizi, ekitabo eky’omukaaga, 227.

Ezekiel’s temple is prophetic symbolism of the highest nature, and John was commanded in Revelation chapter eleven, to measure the temple, but to leave off the courtyard. When we do that very thing to Ezekiel’s temple, we find that the two most prominent numbers within the temple dimensions represent the priesthood. 50 cubits is the most prominent number, and it is repeated 11 times as the overall length of each gate complex (Ezekiel 40:15, 21, 25, 29, 33, 36, etc.). 50 is also used for certain wall and chamber lengths (42:7–8). It defines the full gate passageway from outer to inner threshold.

Yeekaalu ya Ezeekyeri kye kifaananyi ky’obunnabbi eky’omutindo ogwawaggulu ennyo, era Yokaana yalagirwa mu Okubikkulirwa essuula kkumi n’emu apime yeekaalu, naye aleke oluggya. Bwe tukikola bwe kityo ku yeekaalu ya Ezeekyeri, tusanga nti ennamba ebbiri ezisinga obukulu mu bipimo bya yeekaalu zitegeeza obukabona. Emikono 50 ye nnamba esinga obukulu, era eyiddwamu emirundi 11 ng’obuwanvu bwonna bw’oluggi buli (Ezeekyeri 40:15, 21, 25, 29, 33, 36, n’ebirala). Emikono 50 gikozesebwa era ku buwanvu bwa bbugwe n’ebisenge ebimu (42:7-8). Obuwanvu bwa emikono 50 bupima ekkubo lyonna ery’okuyitamu mu luggi okuva ku lusanjja olw’ebweru okutuuka ku lusanjja olw’omunda.

25 cubits is the clear second-most prominent. It is repeated 10 times as the breadth and width of the gate complexes (Ezekiel 40:13, 21, 25, 29, 30, 33, 36). Combined, 50 and 25 form the consistent 50 by 25 rectangular patterns for the six main gates. This 50 by 25 pairing dominates the architectural description of the gates leading into the inner areas. There is no other pair that repeats with such systematic frequency in the temple building itself.

Ekipimo kya emikono amakumi abiri mu etaano kye kisinga okulabika mu kifo eky’okubiri. Kiddwamu emirundi 10 ng’obuwanvu n’obugazi bw’ebizimbe by’enzigi (Ezekyeri 40:13, 21, 25, 29, 30, 33, 36). Bwe biteekebwa wamu, 50 ne 25 bifuula ekipimo ekituukaganye ekya 50 ku 25 ku nzigi mukaaga ez’enkulu. Obw’omugatte bwa 50 ku 25 bufuga ennyonnyola y’eby’obuzimbe ey’enzigi ezitwala mu bitundu eby’omunda. Tewali mugatte mulala gw’ebipimo oguddwamu n’engeri ey’ensengeka n’emirundi mingi bwe guno mu kizimbe kya yeekaalu kennyini.

Levites entered active service at 25 (Numbers 8:24: “from twenty and five years old and upward they shall go in to wait upon the service”). They served until 50 (Numbers 4:3, 39, 43; 8:25: “until fifty years old”). This gives exactly 25 years of active service (50 – 25 = 25).

Abaleevi baayingira mu buweereza nga ba myaka 25 (Okubala 8:24: "okuva ku myaka amakumi abiri mu etaano okudda waggulu banaayingira okubeerangako ku mulimu gw’obuweereza"). Baweerezanga okutuusa ku myaka 50 (Okubala 4:3, 39, 43; 8:25: "okutuusa ku myaka amakumi ataano"). Kino kitegeeza nti baweerezanga okumala emyaka 25 ddala (50 - 25 = 25).

Thus, the 25-year span of Levitical service is directly reflected in the 25 by 50-cubit measurements that dominate the temple gates and structure—the very place where the Levites served. The primary dimensions of Ezekiel’s temple, that is the temple of the church triumphant and the one hundred and forty-four thousand are architecturally designed into the very temple where they were to serve; JUST as the forty-six chromosomes are built into the very temple where God’s people are to serve. Palmoni has placed His signature upon the individual human temple and the corporate body temple that is to be His bride.

Bwe kityo, ebbanga ly’emyaka 25 ery’obuweereza bw’Abaleevi lirabikira ddala mu bipimo bya biwato 25 ku 50 ebisinga okukozesebwa ku nzigi n’omuzimba gwa yeekaalu—ekifo kennyini Abaleevi we baweerezanga. Ebipimo eby’obukulu eby’Yeekaalu ya Yezeekyeri—ye yeekaalu y’ekkanisa eyawangula n’eya 144,000—byateekebwamu mu ngeri ey’okuzimba mu yeekaalu kennyini mwe baali baakuwaweerezanga; mu ngeri y’emu ddala nga eza chromosome 46 zizimbiddwa mu yeekaalu kennyini mwe abantu ba Katonda balina okuweereza. Palmoni ateeseeko omukono gwe ku yeekaalu y’omuntu omu ne yeekaalu y’omubiri ogw’ekibiina egenda okubeera omugole we.

We will continue these lines in the next article.

Tujja okugenda mu maaso n’ensonga zino mu kiwandiiko ekiddako.

> “Those who are in responsible positions are not to become converted to the self-indulgent, extravagant principles of the world, for they cannot afford it; and if they could, Christlike principles would not allow it. Manifold teaching needs to be given. ‘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.’ Thus the word of the Lord is patiently to be brought before the children and kept before them, by parents who believe the word of God. ‘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.’ Why?—because they did not heed the word of the Lord that came unto them.

> Abo abali mu bifo eby’obuvunaanyizibwa tebalina kukyuka ne bagoberera emisingi gya nsi egy’okwejagalira n’egy’obuyitirivu, kubanga tebasobola kugyemalira; era ne bwe bandisobodde, emisingi gya Kristo tebyakkiriza. Wetaagibwa okuyigiriza okungi. ‘Ani gw’anaayigiriza amagezi? era ani gw’anaatondoola okutegeera enjigiriza? Abo abagusuuliddwa ku mata, era abaggyiddwa ku mabeere. Kubanga ekiragiro kibeeranga ku kiragiro, ekiragiro ku kiragiro; olunyiriri ku lunyiriri, olunyiriri ku lunyiriri; wano katono, n’ewo katono.’ Bw’ati ekigambo kya Mukama kiteekwa okuleetebwa mu bugumiikirize mu maaso g’abaana era kikumyibwe mu maaso gaabwe, nga kikolebwa abazadde abakkiriza ekigambo kya Katonda. ‘Kubanga n’emimwa egikyamuka n’olulimi olulala anaayogerera abantu bano. Abo be yagamba nti, Kuno kwe kuwummuliza omukooye; era kuno kwe kuzza amaanyi: naye tebaayagala kuwulira. Naye ekigambo kya Mukama kyababanga kiragiro ku kiragiro, kiragiro ku kiragiro; olunyiriri ku lunyiriri, olunyiriri ku lunyiriri; wano katono, n’ewo katono; balyoke bagende, ne bagwa emabega, ne bamenyeka, ne basibibwa mu mutego, ne batwalibwa.’ Lwaki?—kubanga tebaawuliriza ekigambo kya Mukama ekyabajjira.

> “This means those who have not received instruction, but have cherished their own wisdom, and have chosen to work themselves according to their own ideas. The Lord gives these the test, that they shall either take their position to follow His counsel, or refuse and do according to their own ideas, and then the Lord will leave them to the sure result. In all our ways, in all our service to God, He speaks to us, ‘Give Me thine heart.’ It is the submissive, teachable spirit that God wants. That which gives to prayer its excellence is the fact that it is breathed from a loving, obedient heart.

> Kino kye kitegeeza: abo abatafunye kuyigiriza, naye nga beesigamye ku magezi gaabwe, era ne basalawo okukola nga bagoberera endowooza zaabwe. Mukama abo abawa okukebera, balonde oba okweyimiriza mu kugoberera obulagirizi bwe, oba okugaana ne bakolera ku ndowooza zaabwe; ne bwe batyo Mukama n’abaleka eri ekivuddemu eky’akakafu. Mu makubo gaffe gonna, mu buweereza bwonna eri Katonda, atugamba nti, ‘Mpa omutima gwo.’ Katonda yeetaaga omwoyo ogugondeera oguyigirizika. Ekireetera okusaba okuba ekirungi kwe kuba nga kuvudde mu mutima ogw’oyagala era ogugondera.

> “God requires certain things of His people; if they say, I will not give up my heart to do this thing, the Lord lets them go on in their supposed wise judgment without heavenly wisdom, until this scripture [Isaiah 28:13] is fulfilled. You are not to say, I will follow the Lord’s guidance up to a certain point that is in harmony with my judgment, and then hold fast to your own ideas, refusing to be molded after the Lord’s similitude. Let the question be asked, Is this the will of the Lord? not, Is this the opinion or judgment of—–?” Testimonies to Ministers, 419.

> Katonda asaba ebintu ebimu okuva eri abantu be; bwe bagamba nti, “Sijja kuwaayo omutima gwange okukola ekintu kino,” Mukama abakkiriza bagende mumaaso mu kulamuzi kwabwe kwe bategeera nga kwa magezi, nga tebalina magezi ag’omu ggulu, okutuusa Ekyawandiikibwa kino [Isaaya 28:13] bwe kinaatuukirira. Toteekwa okugamba nti, “Ndigoberera obukulembeze bwa Mukama okutuusa we kikkiriziganya n’okulowooza kwange,” n’oluvannyuma okunywera ku birowoozo byo, nga wegaana okufulibwa ng’ekifaananyi kya Mukama. Kibuuzibwe nti, “Kino kye ky’ayagala Mukama?” si nti, “Kino kye kirowoozo oba okusalawo kwa--?” Testimonies to Ministers, 419.

Back to Articles