Article

# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Thirty-Eight

Ekitabo kya Yoweeri n’Ekkanisa y’Abadiventisti Ab’Olunaku Olw’Omusanvu ey’e Laodikiya - Ennamba amakumi asatu mu munaana

Number Thirty-Eight

Ennamba eya amakumi asatu mu munaana

Author

Jeff Pippenger

Published

January 30, 2026

Formats

PDF
Word

The test of the Bread of Heaven was the omega test of discipleship in the days of Jesus, and it was also the omega in relation to the manna test that is represented in the alpha of ancient Israel’s covenant history. The beginning was manna; the end was the Bread of Heaven. The omega is always the largest, so the largest desertion of disciples’ marks Capernaum as the omega in the history of Christ and the test of discipleship.

Ekigezo ky’Omugaati ogw’eggulu kye kyali ekigezo kya omega eky’okuba omuyigirizwa mu nnaku za Yesu, era kyaddamu okubeera omega mu kwatagana n’ekigezo kya mana ekiyimirizibwa mu alpha ey’ebyafaayo by’endagaano bya Isirayiri ey’edda. Entandikwa yaali mana; enkomerero yaali Omugaati ogw’eggulu. Omega bulijjo y’eyasinga obunene; n’olwekyo okuvuddemu okusinga obunene kw’abayigirizwa kwalaga Kapernaumu ng’omega mu byafaayo bya Kristo era mu kigezo ky’okuba omuyigirizwa.

> Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom. Matthew 16:24–28.

> Awo Yesu n’agamba abayigirizwa be nti, Omuntu yenna bw’anaayagala okujja ennyuma yange, yeegane ye kennyini, asitulenga omusaalaba gwe, angobererenga. Kubanga buli ayagala okuwonya obulamu bwe alibufiirwa; naye buli alifiirwa obulamu bwe olwange, alibuwona. Kiki ekigasa omuntu, singa afuna ensi yonna n’afiirwa emmeeme ye? Oba omuntu anaawa ki okudduukirira emmeeme ye? Kubanga Omwana w’omuntu alijja mu kitiibwa kya Kitaawe n’abamalayika be; era awo alisasuza buli muntu ng’emirimu gye bwe giri. Mazima mbagamba nti, waliwo abamu abali wano abatali kulaba kufa okutuusa lwe baliraba Omwana w’omuntu ng’ajja mu bwakabaka bwe. Matayo 16:24-28.

Capernaum is an omega test. The test at Capernaum is the test of oil in the parable of the ten virgins; that begins at the cry at midnight, and initiates a period that includes the foolish virgins recognizing they have no oil. They then begin to panic as they approach the closing door of the Sunday law, as represented in the crisis at Capernaum in John 6:66. Prophetically they are “ashamed.”

Capernaum kye kigezo kya Omega. Ekigezo ekiri e Capernaum kye kigezo ky’amafuta mu lugero lw’abawala kkumi; kitandika ku kuyita okw’omu ttumbi ly’ekiro, era kissaawo entandikwa y’ekiseera ekirimu abawala abasirusiru okutegeera nti tebalina mafuta. Oluvannyuma ne batandika okweraliikirira ennyo nga basemberera omulyango oguggala ogw’etteeka lya Ssande, nga bwe kiragirwa mu mutawaana ogwali e Capernaum mu Yokaana 6:66. Mu by’obunnabbi babeera “bakwatiddwa ensonyi.”

> Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.

> Laba, ennaku zijja, bw’ayogera Mukama Katonda, lwe ndisindika enjala mu nsi, si njala ya mmere, newakubadde ennyonta y’amazzi, wabula ya kuwulira ebigambo bya Mukama: era balitambulatambula okuva ku nnyanja okutuuka ku nnyanja, era okuva obukiikakkono okutuuka ebuvanjuba, baliddukana eruuyi n’eruuyi okunoonya ekigambo kya Mukama, ne batakiraba. Ku lunaku olwo abawala abalungi n’abalenzi balizirika olw’ennyonta. Abo abalayira ku kibi kya Samaliya, ne bagamba nti, Katonda wo, ggwe Ddaani, mulamu; era nti, Enkola ya Beeruseba eramu; abo bennyini baligwa, so tebaligolokoka nate emirembe gyonna. Amosi 8:11–14.

The omega test at Capernaum typifies the omega test that follows the foundational test of 2024. The omega test is where the bride is sealed in advance of the Sunday law. It is where the separation is forever finalized, for once she is pure, no more strangers (Gentiles) will walk through Jerusalem anymore forever.

Ekigezo kya Omega ekiri e Capernaum kifaananyiriza ekigezo kya Omega ekigoberera ekigezo eky’ensinziro kya 2024. Ekigezo kya Omega we omugole atekebwako akabonero nga tekinnaba kubeerawo etteeka erya Ssande. We okuwawula kumalirizibwa lubeerera ddala, kubanga bw’amala okuba mulongoofu, tewaliddamu bagenyi (Abamawanga) abayita mu Yerusaalemi lubeerera ddala.

> The Lord also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake: but the Lord will be the hope of his people, and the strength of the children of Israel. So shall ye know that I am the Lord your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more.

> Mukama era alilugumira okuva e Sayuuni, era n’ayogerera mu ddoboozi lye okuva e Yerusaalemi; n’eggulu n’ensi birikankana: naye Mukama an’aba essuubi ly’abantu be, era amaanyi g’abaana ba Isirayiri. Bw’atyo munaamanya nti nze Mukama Katonda wammwe, atuula mu Sayuuni, olusozi lwange olutukuvu; awo Yerusaalemi eriba mutukuvu, so tewali mugenyi aliyitamu mu yo nate.

> And it shall come to pass in that day, that the mountains shall drop down new wine, and the hills shall flow with milk, and all the rivers of Judah shall flow with waters, and a fountain shall come forth of the house of the Lord, and shall water the valley of Shittim.

> Era ku lunaku olwo kiriba nti, ensozi ziritonnya omwenge omupya gw’ezabbibu, n’obugga bulikulukuta amata, n’emigga gyonna egy’e Yuda giriyitiramu amazzi, era ensulo erifulukuka okuva mu nnyumba ya Mukama, n’erinywesa ekiwonvu kya Sitimu.

> Egypt shall be a desolation, and Edom shall be a desolate wilderness, for the violence against the children of Judah, because they have shed innocent blood in their land. But Judah shall dwell forever, and Jerusalem from generation to generation. For I will cleanse their blood that I have not cleansed: for the Lord dwelleth in Zion. Joel 3:16–21.

> Misiri eriba matongo, n’Edomu eriba ddungu erizikiridde, olw’obukambwe bwe baakolera abaana ba Yuda, kubanga baayiwa omusaayi ogutaliiko musango mu nsi yaabwe. Naye Yuda alibeera emirembe gyonna, ne Yerusaalemi okuva ku mulembe okutuuka ku mulembe. Kubanga nditukuza omusaayi gwabwe gwe ssinatukuza: kubanga Mukama abeera mu Sayuuni. Yoweeri 3:16-21.

Jerusalem is cleansed of sin in the final movements of the investigative judgment, which in Zechariah chapter three, is where the white linen Philadelphian garment is given to Joshua to replace the dirty Laodicean garment. “Then shall Jerusalem be holy, and there shall no strangers pass through her anymore,” for the wheat has been separated from the tares and gathered as a first fruit offering. This occurs in the omega test, and it occurs when the windows of heaven are opened, and Jesus cast the jewels into the casket and says to the world, “come and see.” “Come and see” the ensign of my kingdom, my bride, my offering of Levites as in days of old. “Come and see” my temple, my casket full of jewels—each prepared as part of the crown of the kingdom of glory.

Yerusaalemi etukuluzibwa ku kibi mu ntambuza ezisembayo z’okusalira omusango ogw’okunoonyereza, era mu Zekkaliya essuula essatu, eyo we waweebwa Yoswa olugoye olw’lineni olweru olw’e Firadefiya okuddira mu kifo ky’olugoye olunyafu olw’e Lawodikea. “Olwo Yerusaalemi eriba mutukuvu, era tewaliddamu kugiyitamu mugwira yenna,” kubanga eŋŋano eyawuliddwa okuva ku bisagazi era ekoŋŋaaniddwa ng’ekiweebwayo ky’ebibala ebyasooka. Kino kiba mu kukemebwa kwa Omega, era kibaawo amadirisa g’eggulu bwe gagulibwa, Yesu n’asuula amajjinja ag’omuwendo mu kisanduku, n’agamba ensi nti, “mujje mulabe.” “Mujje mulabe” ekibendera eky’obwakabaka bwange, omugole wange, ekiweebwayo kyange eky’Abaleevi ng’omu nnaku ez’edda. “Mujje mulabe” yeekaalu yange, ekisanduku kyange ekijjudde amajjinja ag’omuwendo—buli kimu kyategekebwa okubeera akatundu k’engule y’obwakabaka bw’ekitiibwa.

The foundational alpha test of 2024, leads to the temple omega test. The omega test occurs when the windows of heaven are opened, which is when the bride makes herself ready. The foolish virgins and their false peace and safety latter rain message are blown out through the open windows by the wind, for the message of this history is the message of the east wind. The message is Isaiah’s rough wind that is stayed, in the day of the east wind; it is John’s four winds that are restrained during the sealing time of the one hundred and forty-four thousand.

Okukemebwa kw’ensibuko kw’Alufa mu 2024 kutwala ku kukemebwa kwa Omega kwa Yeekaalu. Okukemebwa kwa Omega kubeerawo amadirisa ag’eggulu bwe gagulibwa; era olwo omugole yeetegeka. Abawala abatali bafumbo abasirusiru n’obubaka bwabwe obw’obulimba obw’emirembe n’obukuumi obw’enkuba ey’oluvannyuma bafuuyibwa omuyaga ne basuulibwa ebweru okuyita mu madirisa agagguddwa, kubanga obubaka bw’ebyafaayo bino bwe bubaka bw’omuyaga ogw’Obuvanjuba. Obubaka buno gwe muyaga omukambwe ogw’Isaaya oguziyizibwa ku lunaku lw’omuyaga ogw’Obuvanjuba; era lye emiyaga ennya eya Yokaana eziziyizibwa mu kiseera ky’okuteekebwako akabonero ky’144,000.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> Bamalayika bakutte empewo ennya, nga ziragiddwa ng’embalaasi ey’obusungu eyagala okwesumulula n’okubwatukira ku maaso g’ensi yonna, nga etwala okuzikiriza n’okufa mu kkubo lyayo.

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live.” Manuscript Releases, volume 20, 217.

> "Tunaabaka nga tuli ku nsalo ddala y’ensi ey’obutaggwaawo? Tunaabeera abatalina bugumu, abannyogoga, era bafu? Ayi, singa mu makanisa gaffe mwabeerawo Omwoyo n’omukka gwa Katonda nga bifuuyiriddwa mu bantu be, balyoke bayime ku bigere byabwe ne babeera balamu." Manuscript Releases, omutundu 20, omuko 217.

Those who reject that message of the east wind of Islam, are blown out the window by the wind—the very symbol of their rebellion. The rubbish of error is forever attached to the foolish class who have no oil. Ephraim has again been joined to its idols. They rejected the increase of the knowledge of the sealing time, and its relation to Islam of the third woe. God will turn the glory of their counterfeit latter rain message into “shame.”

Abo abagaana obubaka bw’omuyaga ogw’ebuvanjuba ogw’Obusiraamu, basuulibwa mu ddirisa omuyaga—gwe gwennyini akabonero k’obujeemu bwabwe. Obukunkumuka bw’ensobi busigala emirembe gyonna bukakalidde ku kibinja ky’abasirusiru abatali na mafuta. Efulayimu nate akwatiddwa n’ebifaananyi bye. Baagaana okweyongera kw’okutegeera ku kiseera eky’okuteekebwako akabonero, era n’enkolagana yaakyo n’Obusiraamu obw’ekitalo eky’okusatu. Katonda ajja okukyusa ekitiibwa ky’obubaka bwabwe obw’enkuba ey’oluvannyuma obw’obulimba okukifuula "ensoni".

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children.

> Abantu bange bazikirizibwa olw’obutamanya: kubanga wegaanye okumanya, nange nnaakugaana, oleme okuba kabona wange: kubanga oweerabidde etteeka lya Katonda wo, nange ndilabira ku abaana bo.

> As they were increased, so they sinned against me: therefore will I change their glory into shame. They eat up the sin of my people, and they set their heart on their iniquity. And there shall be, like people, like priest: and I will punish them for their ways, and reward them their doings. For they shall eat, and not have enough: they shall commit whoredom, and shall not increase: because they have left off to take heed to the Lord. Whoredom and wine and new wine take away the heart. My people ask counsel at their stocks, and their staff declareth unto them: for the spirit of whoredoms hath caused them to err, and they have gone a whoring from under their God. They sacrifice upon the tops of the mountains, and burn incense upon the hills, under oaks and poplars and elms, because the shadow thereof is good: therefore your daughters shall commit whoredom, and your spouses shall commit adultery. I will not punish your daughters when they commit whoredom, nor your spouses when they commit adultery: for themselves are separated with whores, and they sacrifice with harlots: therefore the people that doth not understand shall fall.

> Bwe baayongeranga, bwe batyo ne bakolanga ekibi eri nze; noolwekyo ndikyusa ekitiibwa kyabwe ndikifuule ensonyi. Balya ekibi ky’abantu bange, era bateeka omutima gwabwe ku butali butuukirivu bwabwe. Era walibaawo: ng’abantu bwe bali, ne kabona bw’atyo; era ndibabonereza olw’engeri zaabwe, era ndibasasula ebikolwa byabwe. Kubanga balyanga naye tebaliikuta; balikola obwenzi, naye tebalijja kweyongera; kubanga baalese okuwuliriza Mukama. Obwenzi n’omwenge n’omwenge omupya biggya omutima. Abantu bange babuuza amagezi ku miti gyabwe, era emiggo gyabwe gibabuulira; kubanga omwoyo gw’obwenzi gubakyamizza, ne bava eri Katonda waabwe ne bagenda mu bwenzi. Bawaayo ssaddaaka ku ntikko z’ensozi, era bawotereza obubaane ku busozi, wansi w’emiti gy’eooka, ne gy’epopula, ne gy’eelimu, kubanga ekisikirize kyagyo kirungi; kyenvudde abaana bammwe abawala banaakola obwenzi, era abakazi bammwe banaakaba obwenzi. Siribabonereza abaana bammwe abawala nga bakola obwenzi, newaakubadde abakazi bammwe nga bakaba obwenzi; kubanga bo bennyini beewaayo n’abamalaya, era bawaayo ssaddaaka wamu n’abamalaya; kyenvudde abantu abatategeera baligwa.

> Though thou, Israel, play the harlot, yet let not Judah offend; and come not ye unto Gilgal, neither go ye up to Bethaven, nor swear, The Lord liveth. For Israel slideth back as a backsliding heifer: now the Lord will feed them as a lamb in a large place.

> Newaakubadde ggwe, Isirayiri, okwegatta mu bwenzi, wabula Yuda aleme okwonoona; so temujja e Girugaali, era temugenda waggulu e Besaveni, so temulayira nti, Mukama mulamu. Kubanga Isirayiri avuddemu ng’ennyana y’omuwala eyeddira emabega; kaakano Mukama alibaliisa ng’omwana gw’endiga mu kifo ekigazi.

> Ephraim is joined to idols: let him alone.

> Efulayimu yeegasse ku bifaananyi: mumuleke yekka.

> Their drink is sour: they have committed whoredom continually: her rulers with shame do love, Give ye. The wind hath bound her up in her wings, and they shall be ashamed because of their sacrifices. Hosea 4:6–19.

> Omwenge gwabwe guvunduuse: bakoze obwenzi bulijjo: abakulembeze baayo baagala ekivume, nti, Muwe. Omuyaga amusibye mu mabawa gaagwo, era bajja kukwatibwa ensonyi olw'ebiweebwayo byabwe. Koseya 4:6-19.

The rubbish that is removed is both the foolish virgins and their erroneous doctrines which they are joined to. We are what we eat, and they rejected the message of the east wind, chose instead the lie which brings strong delusion in its wake, and became joined to their counterfeit peace and safety latter rain message. Joel’s new wine, is cut off from their mouths, right where Jeremiah becomes God’s mouth.

Eby’obusuwa ebiggyibwawo biba byombi: abawala ab’obusiru n’ennyigiriza zaabwe ezikyamu ze beegattirako. Tuli kye tulya, era ne baagaana obubaka bw’omuyaga ogw’ebuvanjuba, ne balondawo obulimba obuvaamu okulimbibwamu okw’amaanyi, ne beegatta ku bubaka bwabwe obw’enjura ey’oluvannyuma, obw’emirembe n’obutebenkevu eby’obulimba. Omwenge omupya ogwa Yoweeri gusaliddwaawo ku mimwa gyabwe, ddala eyo mwe Yeremiya afuukira akamwa ka Katonda.

> “In rejecting the truth, men reject its Author. In trampling upon the law of God, they deny the authority of the Law-giver. It is as easy to make an idol of false doctrines and theories as to fashion an idol of wood or stone. By misrepresenting the attributes of God, Satan leads men to conceive of Him in a false character. With many, a philosophical idol is enthroned in the place of Jehovah; while the living God, as He is revealed in His word, in Christ, and in the works of creation, is worshiped by but few. Thousands deify nature while they deny the God of nature. Though in a different form, idolatry exists in the Christian world today as verily as it existed among ancient Israel in the days of Elijah. The God of many professedly wise men, of philosophers, poets, politicians, journalists—the God of polished fashionable circles, of many colleges and universities, even of some theological institutions—is little better than Baal, the sun-god of Phoenicia.” The Great Controversy, 583.

> Mu kugaanira amazima, abantu bagaana Omuwandiisi w’amazima. Mu kunnyirira amateeka ga Katonda, bagaana obuyinza bw’Omuwa Amateeka. Kyangu nnyo okufuula enjigiriza n’endowooza ez’obulimba ekifaananyi, nga bwe kyangu okwekolera ekifaananyi eky’omuti oba eky’ejjinja. Mu kulyazamanya ebikula bya Katonda, Setaani atwala abantu okumulowoozako mu ngeri ey’obulimba. Eri bangi, ekifaananyi ky’eby’akalimagezi kiteekeddwa ku ntebe y’obwakabaka mu kifo kya Yehova; ate Katonda omulamu, nga bw’ayolesebwa mu Kigambo kye, mu Kristo, ne mu bikolwa eby’okutonda, asinzwibwa na batono bokka. Ebitundu bingi by’abantu bafuula eby’obutonde nga Katonda, ate ne bagaana Katonda w’ebitonde. Newankubadde mu ngeri endala, okusinza ebifaananyi kuliwo mu nsi ey’ObuKristayo leero nga ddala bwe kwali mu Isirayiri ey’edda mu nnaku za Eriya. Katonda wa bangi ku abo abeeyita ab’amagezi, ab’eby’akalimagezi, abawandiisi b’ebivuge, bannabyabufuzi, bannamawulire—ye Katonda w’ebibinja eby’ekitiibwa eby’omulembe, w’amatendekero g’awaggulu n’ayunivasite nnyingi, era ne w’ebimu ku matendekero g’ensoma y’eddiini—si wa bulungi nnyo okusinga Baali, katonda w’enjuba owa Foyinikiya.

At the separation of the genuine and false in Miller’s dream the wind carries the false virgins out, while the Lord seals His bride during the omega internal test of the open window.

Mu kuwawula w’ekituufu n’eky’obulimba mu kirooto kya Miller, omuyaga atwala ebweru abawala ab’obulimba, ate nga Mukama ateekako akabonero ku mugole we mu kiseera ky’okukemebwa kw’eddirisa erigguliddwa okw’omunda okwa Omega.

> 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. 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.

> Laba, ndisindika omubaka wange, era anaateekateeka ekkubo mu maaso gange; era Mukama gwe munoonya ajja mu bwangu mu yeekaalu ye, era omubaka w’endagaano gwe musanyukira; laba, ajja, bw’ayogera Mukama ow’eggye. Naye ani ayinza okugumira olunaku lw’okujja kwe? era ani ayimirira bw’alabika? kubanga ali ng’omuliro ogw’okunyungulula, era ng’essabbuuni y’omunaaza ebyambalo. Era ajja kutuula ng’oyo anyungulula era ng’atukuza effeeza; era anaatukuza batabani ba Leevi, era anabayungulula ng’azaabu ne ffeeza, balyoke baleetere Mukama ekiweebwayo mu butuukirivu. Awo ekiweebwayo kya Yuda ne Yerusaalemi kinaasanyusa Mukama, nga mu nnaku ez’edda, era ng’emyaka egy’edda. Malaki 3:1-4.

The sons of Levi are the sons of those Levites who were faithful at Aaron’s image of the beast test, and then again at Jeroboam’s image of the beast test. They are those who pass the image of the beast test, which is the test by which their eternal destiny is decided, and the test they must pass—before we are sealed.

Abaana ba Lewi be baana b’abo Abaaleevi abaali beesigwa mu kigezo eky’ekifaananyi ky’ekisolo ekya Alooni, era nate mu kigezo eky’ekifaananyi ky’ekisolo ekya Yerobowaamu. Be abo abayitamu ekigezo eky’ekifaananyi ky’ekisolo, ekyo kye kigezo ekisalawo ebibaalindiridde emirembe gyonna, era ekigezo kye balina okuyitamu nga tetunnateekebwako akabonero.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided.

> Mukama annyonnyodde bulungi nti ekifaananyi ky’ensolo kijja okukolebwa nga tekinnaggwaawo ekiseera ky’okugezesebwa; kubanga kijja kubeera ekigezo ekinene eri abantu ba Katonda, mwe ekibajjira kyabwe eky’obutaggwaawo kijja okusalirwawo.

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast” The Seventh-day Adventist Bible Commentary, volume 7, 976.

> Kuno kwe kugezo abantu ba Katonda kye balina okuyitamu nga tebannasibwako akabonero. Bonna abakkakasa obwesigwa bwabwe eri Katonda nga bagondera amateeka ge, era ne bagaana okukiriza Ssabbiiti ey’obulimba, bajja kuyimirira wansi w’ekibendera kya Mukama Katonda Yehova, era bajja kufuna akabonero ka Katonda omulamu. Abo abaleka amazima agava mu ggulu ne bakkiriza Ssabbiiti ya Ssande, bajja kufuna akabonero k’ensolo. Okunnyonnyola Bayibuli okw’Abadiventisti ab’Olunaku olw’Omusanvu, voliyumu 7, 976.

The image of the beast test is the test before the mark of the beast test at the Sunday law, and it must be passed before the door closes.

Ekigezo ky’ekifaananyi ky’ensolo kye kigezo ekiri mu maaso g’ekigezo ky’akabonero k’ensolo ekiriba mu tteeka erya Sande, era kyo kirina okuyitibwa nga tekunnaggalwa oluggi.

It is the test that purifies the righteous and also separates the righteous from the unrighteous. It is the test where Daniel, Shadrach, Meshach and Abednego are found to be visually fairer and fatter than those who ate the Babylonian diet. One class had eaten the bread of Heaven and the other the bread of Babylon. It is the test of bread in the synagogue at Capernaum.

Kuno kwe kugezesebwa okutukuza abatuukirivu era n’okuyawula abatuukirivu okuva ku batali batuukirivu. Kuno kwe kugezesebwa kwe Danyeri, Sadraki, Mesaki ne Abedineego baasangibwa nga bamemerevu mu maaso era banyiridde omubiri okusinga abo abaali balya emmere ey’e Babulooni. Ekibinja ekimu kyali kiridde omugaati ogw’eggulu, n’ekirala ogw’e Babulooni. Kuno kwe kugezesebwa kw’omugaati mu kkuŋŋaaniro ery’e Kaperunawumu.

Externally the testing time that we are now in is the test of the image of the beast, the combination of church and state within the United States. The parallel internal testing time identifies a class of virgins who manifest the image of humanity and another class of virgins who manifest the image of Divinity combined with humanity. After Malachi identifies the purification and purging of the Levites, God proposes a test.

Ebweru, ekiseera eky’okugezesebwa kye tuliimu kaakano kye kigezo ky’ekifaananyi ky’ensolo, okwegatta kw’Ekkanisa ne Gavumenti mu United States. Mu munda, ekiseera eky’okugezesebwa ekitambulira wamu n’ekyo kiraga ekibinja ky’abawala abalaga ekifaananyi ky’obuntu, n’ekibinja ekirala ky’abawala abalaga ekifaananyi ky’Obwakatonda nga bugattiddwa n’obuntu. Bwe Malaki amaze okulaga okutukuza n’okusunsula Abaleevi, Katonda ateekawo kigezo.

> And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts.

> Era nzijja okusemberera gyemuli okusala omusango; era ndibeera omujulirwa ow’amangu eri abalogo, n’eri abamwenzi, n’eri abalayira obulimba, n’eri abo abanyigiriza omukozi ow’empeera ku mpeera ye, nnamwandu n’omwana atalina kitaawe, n’eri abagoba omunnaggwanga ku ddembe lye, n’eri abatatya nze, bw’ayogera Mukama w’eggye.

> For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. Malachi 3:5, 6.

> Kubanga nze Mukama, sikyuka; kyenava mmwe, batabani ba Yakobo, temuzikirizibwa. Malaki 3:5, 6.

The first test is to fear God, and the class that failed the testing of the Messenger of the Covenant are then addressed with five condemnations, one for each of the foolish virgins that align with being wretched, miserable, poor, blind, naked; five prophetic attributes for five foolish virgins that summarized under the phrase “and fear not me.” These are those who failed the foundational first alpha test. They failed because they did not understand that God never changes. These are those who failed the foundational external alpha test of 2024.

Ekigezo eky’olubereberye kwe okutya Katonda, era ekibiina ekyalemwa mu kugezesa kw’Omubaka w’Endagaano kyogerwako n’okuvumirirwa ebitaano, kimu ku buli omu ku bawala abasirusiru, nga kikwatagana n’okubeera ow’ennaku, ow’okusaasirwa, omwavu, omuzibe w’amaaso, era ali bwereere; ebikula eby’obunnabbi ebitaano eby’abawala abasirusiru abataano, ebyafupiriziddwa mu kigambo kino: “ne temantya nze.” Bano be baalemwa ekigezo eky’ensibuko eky’olubereberye ekya alpha. Baalemererwa kubanga tebaategeera nti Katonda takyuka. Bano be baalemwa ekigezo eky’ensibuko eky’ebweru ekya alpha eky’omwaka gwa 2024.

> “There are lessons to be learned from the history of the past; and attention is called to these, that all may understand that God works on the same lines now that He ever has done. His hand is seen in His work and among the nations now, just the same as it has been ever since the gospel was first proclaimed to Adam in Eden.

> Waliwo eby’okuyigira okuva mu byafaayo ebyayita; era essira liteekeddwako ku bino, buli omu alyoke ategeere nti Katonda akolera mu nkola y’emu kaakano nga bwe yakikolanga bulijjo. Omukono gwe gulabikira mu mulimu gwe era mu mawanga kaakano, nga kye kimu ddala nga bwe kibadde okuva lwe Enjiri yasooka okulangirirwa eri Adamu mu Edeni.

> “There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement.” Bible Echo, August 26, 1895.

> Waliwo ebiseera ebifuuka entikko y’okukyuka mu byafaayo by’amawanga era ne mu by’ekkanisa. Mu bw’entegeka ya Katonda, bwe bituuka ebizibu bino ebikulu eby’enjawulo, omusana ogw’ekiseera ekyo guweebwa. Bwe gukkirizibwa, wabaawo okutera mu maaso mu by’omwoyo; bwe gaweebwa emabega, wabaawo okugwa wansi mu by’omwoyo n’okuzikirira. Mukama mu Kigambo kye abikkulidde omulimu ogw’Enjiri ogw’obuvumu, nga bwe gwakolebwa mu biseera ebyayita era nga bwe gunaakolebwa mu biseera eby’omu maaso, okutuuka ddala ku lutalo olw’enkomerero, ng’abakolerera Setaani banaakola entambula yaabwe eyasembayo ey’ewuunyisa. Bible Echo, Agusito 26, 1895.

Laodiceans do not see that God’s dealing with men is ever the same. If the light, or the oil is received, there is a blessing, if not, there is a shipwreck.

Ab'e Laodikiya tebalaba nti engeri Katonda gy'akwata n'abantu eba y'emu bulijjo. Omusana, oba amafuta, bwe bikkirizibwa, wabaawo omukisa; bwe si bwe kityo, wabaawo okumenyeka kw'eryato.

> “In past ages the Lord God of heaven revealed his secrets to his prophets. The present and the future are equally clear to him. The voice of God echoes down the ages, telling man what is to take place. Kings and princes take their places at their appointed time. They think they are carrying out their own purposes, but in reality they are fulfilling the word that God has spoken.

> Mu biseera eby’edda Mukama Katonda ow’Eggulu yabikkulira bannabbi be ebyama bye. Ebiriwo kaakano n’ebirijja byerabikira gy’ali mu ngeri emu. Eddoboozi lya Katonda liyita mu mirembe, ligamba omuntu ebirina okubaawo. Bakabaka n’abalangira baddira ebifo byabwe mu kiseera kyabwe ekyalondebwa. Balowooza nti batambuza ebigendererwa byabwe, naye mu mazima batuukiriza ekigambo Katonda kye yayogera.

> “Paul declares that the records of God’s dealings with mankind in the past ‘are written for our admonition, upon whom the ends of the world are come.’ Daniel’s history is given us for our admonition. ‘The secret of the Lord is with them that fear him.’ Daniel’s God still lives and reigns. He has not closed heaven against his people. As in the Jewish age, so in this age, God reveals his secrets to his servants the prophets.

> Pawulo alangirira nti ebyafaayo eby’okukolagana kwa Katonda n’abantu edda, ‘byawandiikibwa okutulabula ffe, abatuuseko enkomerero z’ensi.’ Ebyafaayo bya Danyeri byatuweebwa okutulabula ffe. ‘Ekyama kya Mukama kiri n’abo abamutya.’ Katonda wa Danyeri akyali mulamu era afuga. Taaggalidde ggulu ku bantu be. Nga bwe kyali mu mulembe gw’Abayudaaya, bwe kityo ne mu mulembe guno, Katonda abikkulira abaddu be bannabbi ebyama bye.

> “The apostle Peter says: ‘We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day-star arise in your hearts: knowing this first, that no prophecy of the Scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.’

> Mutume Peetero agamba nti: 'Era naffe tulina ekigambo ky’obunnabbi ekisinga okuba ekakafu; kye mukola bulungi bwe mwegendereza ku kyo, ng’ettaala eyaka mu kifo ekizikiza, okutuusa obudde lwe bukya, n’ennyenye ey’enkya ezukire mu mitima gyammwe: nga mumanyi kino okusooka, nti tewali bubaka bw’obunnabbi obuli mu Byawandiikibwa bwa nnyonnyola y’obwannanyini. Kubanga obunnabbi tebwajja mu biseera eby’edda olw’okwagala kw’omuntu: naye abasajja abatukuvu ba Katonda baayogera nga baatwalibwa Omwoyo Omutukuvu.'

> “The unbelieving and godless do not discern the importance of the signs of the times, foretold in the prophetic word. In ignorance they may refuse to accept the inspired record. But when professed Christians speak sneeringly of the ways and means employed by the great I AM to make his purposes known, they show themselves to be ignorant both of the Scriptures and of the power of God. The Creator knows just what elements he has to deal with in human nature. He knows what means to employ to obtain the desired results.

> Abatakkiriza n’abatalina Katonda tebategeera obukulu bw’ebimenyetso by’ebiseera, ebyategeezebwa edda mu Kigambo eky’obunnabbi. Mu butamanyi bayinza okugaana okukkiriza ekiwandiiko ekyasikirizibwa. Naye bwe buba nti abeyita Abakristaayo banyooma engeri n’ebyokukozesa Omukulu Nze Ndi by’akozesa okumanyisa ebigendererwa bye, beeraga nga batamanyi byombi ebyawandiikibwa n’obuyinza bwa Katonda. Omutonzi amanyi ddala ebigatta obutonde bw’omuntu by’alina okukolaganako. Amanyi by’ateekeddwa okukozesa okutuuka ku bivuddeko ebisubirwa.

> “Man’s word fails. He who makes the assertions of men his dependence, may well tremble; for he will someday be as a shipwrecked vessel. God’s word is infallible, and endures forever. Christ declares, ‘Verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.’ God’s word will endure throughout the ceaseless ages of eternity.” Youth Instructor, December 1, 1903.

> Ekigambo ky’omuntu kirema. Oyo ateeka okwesiga kwe ku by’ayogera abantu, asaanidde okutya; kubanga olunaku olumu alibeera ng’eryato erimenye mu nnyanja. Ekigambo kya Katonda tekikyamu, era kiyimirira emirembe gyonna. Kristo agamba nti, ‘Mazima mbagamba nti, okutuusa eggulu n’ensi lwe binaayitawo, tewalivaamu na kakoba akamu, wadde akasanasana akamu okuva mu mateeka, okutuusa byonna lwe bituukirizibwa.’ Ekigambo kya Katonda kiriyimirira mu mirembe egitakoma egy’olubeerera. Omuyigiriza w’Abavubuka, Desemba 1, 1903.

God never changes and He works upon the same lines as He has always done.

Katonda takyuka ddala, era akola mu ngeri y’emu nga bw’akolanga bulijjo.

> “The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.

> Omulimu gwa Katonda ku nsi gulaga, okuva ku mulembe okutuuka ku mulala, okufaananagana okwa kitalo mu buli nkyukakyuka ennene oba entambula y’eddiini. Emisingi gy’enkola ya Katonda mu kukolagana n’abantu giba gimu bulijjo. Entambula ez’amaanyi ez’omu kiseera kino zifaanagana n’ezo ez’edda, era ebintu bye yayitamu ekkanisa mu myaka egy’edda birimu eby’okuyigirako eby’omuwendo omunene ku biseera byaffe. Empaka Enene, 343.

Malachi chapter three’s first four verses identify the messenger that prepares the way for the Messenger of the Covenant, and the purging and purification of the Levites. Then the Lord pronounces judgment upon Laodicea, identifying they fear not God, meaning they failed the foundational alpha test of the third angel. Their lack of fear represents a purposeful rejection of knowledge, and the context of the knowledge they refuse is the acceptance of the history of the messenger who prepares the way and the Divine messenger who follows. All the prophets identify the latter days, and there would be no reason to identify a counterfeit reformatory movement, if there was not a genuine.

Ebitundu ebisooka okuna eby’Essuula esatu mu kitabo kya Malaki birambulula Omubaka ateekateeka ekkubo ery’Omubaka w’Endagaano, era bimenyesa okusunsulibwa n’okutukuzibwa kw’Abaleevi. Awo Mukama anenerayo omusango ku Lawodikiya, ng’alaga nti tebatya Katonda; ekyo kitegeeza nti baalemererwa mu kukemebwa okw’ensibuko okw’ayitibwa ‘alpha’ okw’omulayika ow’okusatu. Obutaba na kutya kwabwe kulaga okugaana ng’okwamalirawo obumanyi, era ebikwata ku bumanyi bwebagaana kwe kukkiriza ebyafaayo by’Omubaka ateekateeka ekkubo n’Omubaka ow’Obwakatonda agoberera. Banabbi bonna balambulula ennaku ez’oluvannyuma, era tewandibaddewo nsonga yonna yokulambulula ekibiina ky’okutereeza eky’obulimba singa tewali kya ddala.

> “But Satan was not idle. He now attempted what he has attempted in every other reformatory movement—to deceive and destroy the people by palming off upon them a counterfeit in place of the true work. As there were false Christ’s in the first century of the Christian church, so there arose false prophets in the sixteenth century.” The Great Controversy, 186.

> “Naye Setaani teyali bwerere. Kati yegezezzaako kye yegezezzaako mu buli nkyukakyuka endala ey’okutereeza - okulimba n’okuzikiriza abantu nga abasiindikiriza eky’obulimba mu kifo ky’omulimu omutuufu. Nga bwe waaliwo Kristo ab’obulimba mu kyasa ekisooka eky’ekkanisa ya Kristo, bwe batyo ne wavaawo bannabbi ab’obulimba mu kyasa eky’ekkumi n’omukaaga.” Olutalo Olukulu, 186.

The context of the first six verses of Malachi three is the purging and purification of the Levites of the reformatory movement of the one hundred and forty-four thousand. Future for America is either that very movement, or one of many counterfeits. Then Malachi states:

Omulamwa gw’emitundu omukaaga egyasooka egy’essuula esatu eya Malaki gwe kukungulwa n’okutukuza kwa Abaaleevi ab’ekibiina ky’okutereeza eky’ab’emitwalo kkumi n’ena n’enkumi nnya. Future for America kye ekibiina ekyo ddala, oba ky’emu ku bingi ebikyekuusa. Awo Malaki ategeeza nti:

> Even from the days of your fathers ye are gone away from mine ordinances, and have not kept them. Return unto me, and I will return unto you, saith the Lord of hosts. Malachi 3:7.

> Okuva mu nnaku za bajjajja bammwe muvudde ku biragiro byange, ne temubikuuma. Mudde gye ndi, nange ndiddayo gye muli, bw’ayogera Mukama ow’eggye. Malaki 3:7.

The progressive rebellion over the four generations is the introduction and setting of the book of Joel, and Malachi here identifies the same progressive rebellion when he says, “even from the days of your fathers ye are gone away.” From 1863, the days of the fathers of the first generation of rebellion, they have increasingly went further and further away from God. The pronouncement against their continuous sin is tempered with the Laodicean call that in mournful tones promises that if they would but only return, God would return unto them.

Obujeemu obweyongera mu mazadde ennya bwe bubeera entandikwa n’enteekateeka y’ekitabo kya Yoweeri, era Malaki wano alaga obujeemu obumu obweyongera bw’agamba nti, "wadde okuva mu nnaku za bajjajjammwe mwabuuka." Okuva mu 1863, mu nnaku z’abajjajja b’amazadde agasooka g’obujeemu, bo beeyongedde okukyama okusinga n’okusinga okuva eri Katonda. Okulangirirwa okuvunaana ekibi kyabwe ekitayimirira kwagattibwamu okukkakkanya okw’okuyita okw’e Laodikaya, okwo mu ddoboozi ery’ekukungubagira okusuubiza nti bwe bandyokka baddayo, Katonda naye yandibaddemu.

> But ye said, Wherein shall we return? Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings. Ye are cursed with a curse: for ye have robbed me, even this whole nation.

> Naye mmwe mwagamba nti, Tuddayo tutya? Omuntu anyaga Katonda? Naye mmwe munyagidde nze. Naye mugamba nti, Mu ki twanyagidde ggwe? Mu kumi n’ebiweebwayo. Mukolimiddwa n’ekikolimiro: kubanga munyagidde nze, era eggwanga lino lyonna.

> Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.

> Muleete ebitundu eby’ekkumi byonna mu nnyumba y’amaterekero, wabeewo emmere mu nnyumba yange; era mumpimeko kaakano mu kino, bw’ayogera Mukama ow’Eggye, obanga siribagguliranga amadirisa ag’eggulu, ne mbafukako omukisa, ne gusinga kye muyinza okwanirizanga.

> And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the Lord of hosts. And all nations shall call you blessed: for ye shall be a delightsome land, saith the Lord of hosts. Malachi 3:5–12.

> Era ndinenya omulyi ku lwammwe, era talizikiriza bibala by’ettaka lyammwe; so n’omuzabbibu gwammwe tegujja kusuula bibala byagwo nga tebinnatuuka mu kiseera mu nnimiro, bw’ayogera Mukama ow’eggye. Era amawanga gonna galibayita mmwe ab’omukisa: kubanga mujja kuba ensi ey’okusiimibwa, bw’ayogera Mukama ow’eggye. Malaki 3:5-12.

The alpha foundational external test of 2024 is followed by the capstone internal test of 2026. That capstone test occurs when the windows of heaven are opened, and three places where those open windows are identified in the context of the church triumphant are Malachi three, Miller’s dream and Revelation nineteen. Malachi is the alpha, Miller’s dream is the middle and Revelation is the omega. The test is illustrated by Christ, as the dirt brush man, casting the jewels into the casket. Those jewels are both truths perfectly arranged in their order, and the remnant. The storehouse is where the meat is gathered and distributed. As with the test of manna, the test of Capernaum and the Bread of Heaven—“meat” is the subject.

Okuggezesa okw’ebweru okwa musingi okw’Alufa okw’omwaka gwa 2024 kugobererwa okuggyezesa okw’omunda okw’ejjinja ery’oku waggulu ery’okumaliriza okw’omwaka gwa 2026. Okuggezesa okwo okw’ejjinja ery’oku waggulu kubeeraawo amadirisa g’eggulu bwe gaggulibwa, era ebifo ebisatu awategeererwa amadirisa ago agagguddwawo mu ngeri ey’Ekkanisa Eyawangula ye Malaki essatu, Ekirooto kya Miller, n’Okubikkulirwa kkumi n’omuenda. Malaki ye Alufa, Ekirooto kya Miller kye wakati, ate Okubikkulirwa kye Omega. Okuggezesa kuno kulagiddwa Kristo, ng’omusajja w’ekiwala, ng’asuula amayinja ag’omuwendo mu kisanduku. Amayinja ago ag’omuwendo ge mazima agateekeddwateekeddwa bulungi mu ntegeka ya ago etuukiridde, era n’Omusigazi. Obwanika we bakuŋŋaanyiriza n’okuwaayo emmere. Nga bwe byali mu kuggezesa kwa mana, mu kuggezesa kwa Kaperenaumu, ne ku Mugaati ogw’eggulu - ‘emmere’ ye nsonga.

The “meat” is oil in the parable of the virgins, and it represents character, the Holy Spirit and the prophetic message that brings the Holy Spirit into the hearts and minds of those who develop the character of Christ. The “meat” is Joel’s “new wine” that is cut off from the drunkards of Ephraim. To pass the internal capstone temple test of the second angel you must have passed the external first alpha foundational test. If you haven’t accepted the foundation, you cannot be part of the temple which is raised upon the foundation, but if you are not of the number who passed that foundational test, you will build your spiritual counterfeit house upon sand. John calls that counterfeit spiritual house, “the synagogue of Satan” and Jeremiah, “the assembly of mockers.”

"Ennyama" mu lugero lw’abawala ye mafuta, era kiyimirira ekikula, Omwoyo Omutukuvu, n’obubaka obw’obunnabbi obuleeta Omwoyo Omutukuvu mu mitima n’ebirowoozo by’abo abakulakulanya ekikula kya Kristo. "Ennyama" ye "omwenge omuggya" gwa Yoweeri oguggyibwako ku batamiivu ba Efulayimu. Okuyita mu kugezebwa okw’omunda okw’ejjinja ery’okumaliriza mu yeekaalu okw’omulayika ow’okubiri, olina okuba nga wayise mu kugezebwa okw’ebweru okw’olubereberye okw’Alefa okw’omusingi. Bw’oba tonakkiriza omusingi, tosobola kuba mu kitundu kya yeekaalu eyazimbibwa ku musingi ogwo, naye bwe toli mu muwendo gw’abo abaayita mu kugezebwa okwo okw’omusingi, ojakuzimba enju yo ey’omwoyo ey’obulimba ku musenyu. Yokaana agituuma "Sinagogi ya Setaani," era Yeremiya "Olukiiko lw’abasekerera."

Bring ye all the tithes and offerings into the storehouse is the internal test where the seal is impressed. The dirt brush man cast the remnant people of God into the enlarged casket, and in so doing He was illustrating the work of bringing all the tithes into the storehouse. The Levites are the offering that is lifted up when He pours out a blessing from the windows of heaven. The dirt brush man’s jewels are His remnant people and in Isaiah chapter six those remnant people are identified as a tithe.

Okulagirwa nti, “Mutwale eby’ekkumi n’ebiweebwayo byonna mu nnyumba y’amaterekero,” kye kukemebwa okw’omunda aw’ateekebwawo akabonero. Omusajja ow’ekibulashi ky’enfuufu yasuula abantu ba Katonda ab’olusigadde mu kisanduuko ekyongerezeddwa obunene, era bwe yakola atyo yali alaga omulimu ogw’okutwala eby’ekkumi byonna mu nnyumba y’amaterekero. Abaaleevi be ekiweebwayo eky’okuyimusibwa bwe ayiwa omukisa okuva mu madirisa g’eggulu. Amayinja ge ag’omuwendo ag’omusajja ow’ekibulashi ky’enfuufu be bantu be ab’olusigadde, era mu Isaaya essuula ey’omukaaga abo bantu ab’olusigadde bamanyibwa nga ekkumi.

> Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:11–13.

> Ne njogera nti, Ayi Mukama, kinaabangawo okutuusa ddi? N’anziramu nti, Okutuusa ebibuga lwe binaabeeranga matongo nga tewali ababitulamu, n’amayumba nga tewali muntu, n’ettaka nga lifuuse ddungu ddala; era Mukama anaggyawo abantu n’abatwala ewala nnyo, ne wabeewo okulekebwa okunene wakati mu nsi. Naye ne mu yo mulibeerawo eky’ekkumi, era kijja okudda, ne kiryibwa; ng’omuti ogwa terebinti n’ogw’oaki, nga mu gyo mulimu ekisigadde bwe gisuula amawa gaagyo; bw’atyo ensigo entukuvu y’ene ejja kubeera ekisigadde kyayo. Isaaya 6:11-13.

The Lord identifies the question of “how long” on multiple witnesses as pointing to the Sunday law, and in verse three of Isaiah six the angels proclaim “Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory.” Sister White connects this with the mighty angel of Revelation eighteen.

Mukama, ku bujulizi bwa bajulizi abangi, alambulula nti ekibuuzo “okutuusa ddi” kyolekera ku tteeka ery’okukuuma Sande, era mu olunyiriri olw’okusatu olw’Isaaya omutwe ogw’omukaaga abamalayika balangirira nti, “Ekitukuvu, ekitukuvu, ekitukuvu, Mukama ow’eggye: ensi yonna ejjudde ekitiibwa kye.” Mwannyinaffe White agattanya kino n’omulayika ow’amaanyi owa Okubikkulirwa omutwe ogw’ekkumi n’omunaana.

> “As they [the angels] see the future, when the whole earth shall be filled with His glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’ They are fully satisfied to glorify God; and in His presence, beneath His smile of approbation, they wish for nothing more. In bearing His image, in doing His service and worshiping Him, their highest ambition is fully reached.” Review and Herald, December 22, 1896.

> Nga [bamalayika] bwe balaba eby’omu maaso, ng’ensi yonna ejja kujjula ekitiibwa kye, oluyimba olw’obuwanguzi olw’okutendereza luyimbibwa nga luyita okuva eri omu ne ligenda eri omulala mu kuyimba okw’eddoboozi erirungi, nti, ‘Mutukuvu, Mutukuvu, Mutukuvu, ye Mukama ow’Eggye.’ Bakkutirwa ddala mu kugulumiza Katonda; era nga bali mu maaso ge, wansi w’okusekerera kwe okw’okusiima, tebaagala kirala kyonna. Mu kubeera n’ekifaananyi kye, mu kumuweereza era mu okumusinza, ekigendererwa kyabwe ekisinga okuba waggulu kituukiridde ddala. Review and Herald, December 22, 1896.

Isaiah six identifies 9/11, when the earth was lightened with the glory of the first voice of Revelation eighteen’s two voices. When Isaiah asked “how long” the history of the chapter is identified as the period from 9/11 unto the Sunday law, where the second voice arrives. Isaiah informs us that at the Sunday law there will be a remnant—who are a tithe. The remnant has substance within them—oil in their vessels.

Isaaya mukaaga alambulula 9/11, lwe ensi yameruka n’ekitiibwa eky’eddoboozi eryasooka ku ddoboozi ebbiri eby’Okubikkulirwa ekkumi n’omunaana. Bwe Isaaya yabuuza nti, “Mpaka ddi?”, ebyafaayo ebyogerwako mu kitundu kino bimanyiddwa nga ebbanga okuva ku 9/11 okutuuka ku Tteeka lya Ssande, we lituukira eddoboozi eryokubiri. Isaaya atutegeeza nti ku Tteeka lya Ssande walibaawo abasigazi—abaliba ekitundu ekimu ku kkumi. Abasigazi bano balina ekintu ekibeera munda mu bo—amafuta mu nsuwa zaabwe.

> But yet in it shall be a tenth [tithe], and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:13.

> Naye mu yo muliba ekitundu eky’ekkumi; era kiriddawo, ne kiryibwa: ng’omuti ogwa terebinti ne gw’ooki, nga ekisigalira kyabyo kiri mu byo, bwe biggyeeko amakoola gaabyo: bwe kityo ensigo entukuvu eneeba ekisigalira kyakyo. Isaaya 6:13.

The “tenth” are those who have “returned” in answer to Malachi’s and also Jeremiah’s call to return. They are trees of humanity, combined with Divinity (the holy seed). They will be eaten, for they are not only the messengers, but they are the ensign of the Pentecostal wave loaves; they are the message which the Gentiles shall eat.

‘Ekitundu eky’ekkumi’ be abo ‘abaddayo’ mu kuddamu okuyita okw’okuddayo kwa Malaki era n’okwa Yeremiya. Be emiti gy’abantu, nga bagattiddwa wamu n’Obwakatonda (ensigo entukuvu). Banaalyibwa, kubanga si babaka bokka, wabula be ebbendera ly’emigaati egy’okusitibwawo okwanjulwa mu Pentekooti; be bo obubaka bwe Ab’amawanga banaalya.

> Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:19.

> Awo bw’ati bw’ayogera Mukama nti, Bw’oddayo, nange ndikuzza nate, onaayimiriranga mu maaso gange; era bw’oggyamu eky’omuwendo mu ekitaliimu mugaso, onoba nga akamwa kange; baliddire gy’oli; naye ggwe toliddira eri bo. Yeremiya 15:19.

Jeremiah represents those who ate the message in the angel’s hand, which was the alpha and foundational test represented by August 11, 1840, 1888, and 9/11, for he says he found the words and did eat them.

Yeremiya akiikirira abo abaalya obubaka obwali mu mukono gw’omulayika, obubaka obwali alpha era nga kye kigezo eky’ensinziiro, ekiragibwa ku 11 Agusito 1840, mu 1888, ne ku 9/11, kubanga agamba nti yasanze ebigambo n’abirya.

> Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. Jeremiah 15:16.

> Ebigambo byo byazuulibwa, ne mbirya; era ekigambo kyo kyafuuka essanyu n’okujaguza kw’omutima gwange; kubanga nnyitibwa mu linnya lyo, Ai Mukama Katonda w’amaggye. Yeremiya 15:16.

Jeremiah is called by God’s name when he ate the little book in the angel’s hand, and that message produced joy and rejoicing, as opposed to shame. When God’s name is given to Jeremiah, he is representing the one hundred and forty-four thousand who are Philadelphians.

Yeremiya yayitibwa mu linnya lya Katonda bwe yalya akatabo akatono akali mu mukono gw’omalayika, era obubaka obwo bwaleeta essanyu n’okujaguza, mu kifo ky’ensoni. Bwe aweebwa Yeremiya erinnya lya Katonda, abeera akiikirira emitwalo kkumi nnya n’enkumi nnya ab’e Firadelfiya.

> Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. Revelation 3:12.

> Oyo awangula ndimufuula empagi mu yeekaalu ya Katonda wange, era talivaayo nate; era ndimuwandiikako erinnya lya Katonda wange, n’erinnya ery’ekibuga kya Katonda wange, Yerusaalemi Empya, erikka okuva mu ggulu okuva eri Katonda wange; era ndimuwandiikako erinnya lyange eriggya. Okubikkulirwa 3:12.

Jeremiah ate the message of 9/11 and suffered the disappointment of July 18, 2020.

Yeremiya yalya obubaka bwa 9/11 era n’abonaabona olw’okumenyeka kw’essuubi okw’olunaku lwa 18 Julaayi 2020.

> I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Jeremiah 15:17, 18.

> Saatuula mu lukiiko lw’abasekerera, so saasanyuka; natuula nzekka olw’omukono gwo: kubanga onjuzizza obusungu. Lwaki obulumi bwange bwa lubeerera, n’ekiwundu kyange ekitawoneseeka, ekigaana okuwona? Onobeera ddala gye ndi ng’omulimba, era ng’amazzi agakalira? Yeremiya 15:17, 18.

Jeremiah’s “assembly of the mockers,” is Philadelphia and Smyrna’s “synagogue of Satan,” who say they are Jews, but they are not. Jeremiah did not rejoice for the message he had proclaimed was a false message, producing only shame, not joy. Jeremiah’s “perpetual wound that refused to be healed,” was the three and a half days that the assembly of mockers rejoiced while Jeremiah, Moses and Elijah were dead in the street that ran through the valley of dead dry bones. In the midst of that period of doubt and uncertainty, the Lord asked Jeremiah to return.

“Ekkuŋŋaaniro ky’abasekerera” kya Yeremiya, kye “sinagogi ya Setaani” eya Philadelphia ne Smyrna, abo abagamba nti be Bayudaaya, naye si bo. Yeremiya teyajaguza kubanga obubaka bwe yali alangiridde bwali obw’obulimba, obwaleeta nsonyi yokka, so si ssanyu. Ebbwa lya Yeremiya, “ery’olubeerera erigaana okuwonebwa,” kyali ennaku ssatu n’ekitundu mwe ekkuŋŋaaniro ky’abasekerera kyesanyukira, nga Yeremiya, Musa ne Eriya bafu, mu luguudo olwali luyita mu kiwonvu ky’amagumba amakalu agafu. Mu wakati w’ekiseera ekyo eky’okubuusabuusa n’obutakakasika, Mukama yasaba Yeremiya addeyo.

> Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:19–21.

> Kale bw’ati bw’ayogera Mukama, Bwe oddayo, ndikukomyawo nate, era onooyimirira mu maaso gange; era bwe oggyamu eky’omuwendo okuva mu ekitaliimu mugaso, onoobanga ng’akamwa kange. Bebo baddeyo gy’oli; naye ggwe toddayo eri bo. Era ndikufuula eri abantu bano ekisenge eky’ekikomo ekinywezeddwa; era balirwana naawe, naye tebalikuwangula; kubanga ndi naawe okukulokola n’okukuponya, bw’ayogera Mukama. Era ndikulokola mu mukono gw’ababi, era ndikununula mu mukono gw’abakambwe. Yeremiya 15:19-21.

If Jeremiah would return, God would make him an army, represented as a brazen wall that both the “wicked” and the “terrible” will fight against, but not prevail. This is the army of the white horses with horsemen arrayed in uniforms of white linen. That army, or brazen wall is raised up when Jeremiah returns; if and when, he separates the precious from the vile. In Ezekiel thirty-seven, the army that Sister White says is God’s remnant people stands up when they have returned. The remnant returns, then stands up a mighty army, when they separate the precious and the vile and they then become God’s mouth. They must rightly divide the word of truth, separating the chaff from the wheat for they are using the same rules adopted by their father, who was a miller who specialized in preparing the very best bread. If they separate the precious from the vile; the truth from the error, they will be God’s watchman when God separates the wicked and the wise.

Singa Yeremiya anaakomawo, Katonda yandimufuula eggye, erikiikirizibwa ng’olukomera olw’ekikomo, ababi n’ab’entiisa balirwanako naye tebalimuwangula. Kino kye ky’eggye ly’embalaasi enjeru, nga abatambulira ku zo bayambadde ebyambalo by’eggye bya lineni enjeru. Eggye eryo, oba olukomera olw’ekikomo, luyimirizibwa Yeremiya bw’anaakomawo; singa era nga mu kiseera ekyo ayawula eky’omuwendo okuva ku kitali kya muwendo. Mu Ezekyeri 37, eggye Sister White agamba nti lye ly’abasigalawo ba Katonda liyimirira bwe baba baddayo. Abasigalawo baddayo, ne bayimiriza eggye ery’amaanyi, bwe bayawula eky’omuwendo n’ekitali kya muwendo, ne bafuuka akamwa ka Katonda. Balina okugaba bulungi ekigambo eky’amazima, nga bawulamu ekikunkumuka okuva ku ngano, kubanga bakozesa amateeka g’emu agakkirizibwa kitaabwe, eyali omukuba engano okuzifuula obuwunga, era omukugu mu okuteekateeka omugaati omusinga obulungi. Bwe bawulamu eky’omuwendo okuva ku kitali kya muwendo; amazima okuva ku nsobi, banaabanga omukuumi wa Katonda, Katonda bw’anaayawula ababi n’ab’amagezi.

Jeremiah answered the call to return in 2023, then in 2024 he was disappointed as a large group separated at the foundational test of Rome establishing the vision. Jeremiah rightly separated the precious from the vile, the truth from error, and carried on until the omega internal test at the opening of the windows of heaven. When the heavens are opened, the church triumphant has made herself ready. She passed the foundational external alpha test, then she passed the internal omega test of the windows of heaven. She either passes and becomes part of God’s army, or she is blown out of the windows by the wind. She is cast out into a large field, as was Shebna in Isaiah twenty-two or she is cast into the casket. She is either cast into the casket, or cast out of the temple as Nehemiah cast out Tobiah or Christ cast out the money changers. When the dirt brush man casts the jewels into the casket, the casket is either the Word of God in a new framework of truth or the casket is the temple of God, both of which are symbols of Christ, and Christ is not to be divided.

Yeremiya yaddamu okuyita okw’okuddayo mu 2023; ate mu 2024 yaziramu essuubi kubanga ekibiina ekinene kyeyawula ku kukemebwa okw’emusingi okwa Roma okunyweza okwolesebwa. Yeremiya mu butuufu yayawula eky’omuwendo okuva ku eky’obuwule, amazima okuva ku bulimba, n’agenda mu maaso okutuusa ku kukemebwa okw’omunda okwa Omega mu kubikkulibwa kw’ewindo ez’eggulu. Eggulu bwe libikkulwa, ekkanisa ey’obuwanguzi ebeera yeetegekese. Yayise mu kukemebwa okw’ebweru okw’emusingi okwa Alufa; ate n’ayise mu kukemebwa okw’omunda okwa Omega okw’ewindo ez’eggulu. Oba ayitamu n’afuuka kitundu ku ggye lya Katonda, oba empewo emuwalula n’amuviirayo okuva mu mawindo. Asuulibwa ebweru mu nnimiro ennene, nga Shebna bwe yali mu Isaaya amakumi abiri mu bbiri; oba asuulibwa mu ssanduuko. Oba asuulibwa mu ssanduuko, oba asuulibwa ebweru okuva mu yeekaalu, nga Neemiya bwe yasuula Tobiya, oba nga Kristo bwe yasuula abakyusa ssente. Omusajja w’ekisambagiro ky’enfuufu bw’asuula amayinja ag’omuwendo mu ssanduuko, essanduuko oba kye Kigambo kya Katonda mu nteekateeka empya ey’amazima, oba essanduuko ye yeekaalu ya Katonda; byombi bifuulibwa bifananyi bya Kristo, era Kristo tagabanyibwamu.

> Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul? 1 Corinthians 1:13.

> Kristo yagabanyibwa? Pawulo yabambibwa ku musaalaba ku lwa mmwe? Oba mwabatizibwa mu linnya lya Pawulo? 1 Abakkolinso 1:13.

Christ is not separated from Paul. Divinity was not separated from the humanity of Paul. When Paul the human baptized in the name of Divinity their was no division, for the human messenger is combined with the Divine message. Paul was joined to Divinity as certainly as Ephraim was joined to its idols.

Kristo tayawulwa ku Pawulo. Obwakatonda tebwawulibwa ku buntu bwa Pawulo. Bwe Pawulo omuntu yabatiza mu linnya ly’Obwakatonda, tewaali kuyawulamu, kubanga omubaka ow’obuntu agattiddwa wamu n’obubaka obw’Obwakatonda. Pawulo yagattibwa ku Obwakatonda nga bwe kyakakasa ddala ng’Efulayimu bwe yagattibwa ku bifaananyi bye.

Those in Miller’s dream who are cast into the temple (casket), are the tithes of Malachi three who are to be brought into the storehouse, where the meat is stored and distributed. That storehouse is the temple of the one hundred and forty-four thousand, or as Peter stated, “a spiritual house, an holy priesthood.” The casket is the spiritual house and the jewels are the priesthood. For this reason Miller’s dream is recorded on page “81,” a symbol of the Divine High Priest combined with eighty human priests.

Abo mu kirooto kya Miller abaasuulibwa mu yeekaalu (ekisanduuko), be bo obw’ekkumi obwo bwa Malaki essuula esatu obusaanidde okuleetebwa mu nnyumba ey’okuterekamu, mwe mmere eterekebwa era n’egabirwamu. Eyo nnyumba ey’okuterekamu ye yeekaalu y’ab’ekibiina kya 144,000, oba, nga Peetero bwe yagamba, “ennyumba ey’Omwoyo, obwakabona obutukuvu.” Ekisanduuko kye nnyumba ey’Omwoyo, n’amayinja ag’omuwendo ge obwakabona. Olw’ensonga eyo ekirooto kya Miller kiwandiikiddwa ku muko “81,” ekifaananyi kya Kabona Asinga Obukulu ow’Obwakatonda agattiddwa wamu n’abakabona abantu kinaana.

In Miller’s dream the dirt brush man illustrates bringing the jewels, (which are Isaiah’s tithes and Malachi’s offerings), when He casts the jewels into the temple, which is the storehouse, which is the casket. There are often two questions involved with the second angel, and the omega test is the second angel in relation to the alpha test and the third litmus test. The call is to return, and the return is demonstrated by bringing all the tithes and offerings into the storehouse, that there might be meat in His house. The two questions here are what is the “meat?” and what is the “storehouse?”

Mu kirooto kya Miller, omusajja wa bburashi ey’ettaka alaga okuleeta amajjinja ag’omuwendo (bye eby’ekkumi bya Isaaya n’ebiweebwayo bya Malaki), bwe asuula amajjinja ag’omuwendo mu yeekaalu, era ye ggwanika, era ye ssanduuko. Bulijjo wabaawo ebibuuzo bibiri ebikwataganako ne Malayika ow’okubiri, era okukemebwa kw’Omeega kwe Malayika ow’okubiri mu kusinzira ku kukemebwa kw’Alufa n’okugezesa kwa litimasu okw’okusatu. Okuyita kwe kuddayo, era okuddayo kulagibwa mu kuleeta eby’ekkumi byonna n’ebiweebwayo mu ggwanika, eryoke wabeerengawo emmere mu nnyumba ye. Ebibuuzo ebibiri wano bye bino: “emmere” kye ki? era “ggwanika” kye ki?

If the jewels are the messengers, or if the jewels are the message determines how those two questions are answered. If it is the messengers, then they are the tithe that make up the temple, that is always erected in the second step. If it is the message, it is the message of the Midnight Cry that is brought to perfection as the capstone of the temple, and of the empowerment of the second angel’s message.

Okuba nti amayinja ag’omuwendo ge abatume oba nti amayinja ge obubaka kye kimalirira engeri gye ebibuuzo ebibiri ebyo bidibwamu. Bwe kiba nti abatume, olwo be musolo gw’ekkumi oguzimba yeekaalu; era okuzimbibwa kwayo kubeera bulijjo mu mutendera ogw’okubiri. Bwe kiba obubaka, kiba obubaka bwa Enduulu y’essaawa ya ttumbi, obutuukirizibwa ng’ejjinja ery’okumaliriza ery’eekaalu, era n’okunywezebwa n’amaanyi kw’obubaka bw’Malayika ow’okubiri.

> And said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh? Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder. Matthew 19:5, 6.

> N’agamba nti, Olw’ensonga eno omusajja alireka kitaawe ne nnyina, alyegatta ne mukyala we; era bombi babe omubiri gumu? Kale tebakyali babiri, wabula omubiri gumu. Kale Katonda kye yagatta awamu, omuntu takigabanye. Matayo 19:5, 6.

We will continue this study in the next article.

Tujja kugenda mu maaso n’okunoonyereza kuno mu kiwandiiko ekiddako.

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

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

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

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

Back to Articles