Article

# Elijah - Number Eleven

Eriya - Ennamba kkumi n’emu

The First Mistake

Ensobi esooka

Author

Jeff Pippenger

Published

October 15, 2023

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The rebellion of Aaron’s golden calf at the beginning of ancient Israel, prophetically aligns with the rebellion of Jeroboam at the beginning of the ten tribes of the northern kingdom of Ephraim. These sacred histories typify the rebellion of Adventism in 1863.

Obujeemu bw’ennyana ya zaabu ey’Alooni mu ntandikwa ya Isirayiri ey’edda, mu bunnabbi bukwatagana n’obujeemu bwa Yerobowaamu mu ntandikwa y’ebika kkumi eby’obwakabaka obwa mu bukiikakkono obwa Efulayimu. Ebyafaayo ebitukuvu bino biba ng’ekifaananyi ky’obujeemu bw’eddini y’Abadiventisi mu 1863.

There are of course other witnesses to 1863, but Aaron and king Jeroboam provide witnesses that lay over the top of the history of 1863, and all those histories illustrate the movement of the one hundred and forty-four thousand, which is the Protestant horn, not only during the final days of the sixth kingdom of Bible prophecy, but all the way to the close of probation. Those histories also address the parallel history of the Republican horn in the sixth kingdom.

Waliwo ddala n’obujulizi obulala obwerekeye ku 1863, naye Alooni n’kabaka Yerobowaamu baleeta obujulizi obutekebwa waggulu w’ebyafaayo bya 1863, era ebyafaayo ebyo byonna biraga okutambula kw’abo 144,000, nga kye ompondo gw’Aba-Protestanti, si mu nnaku z’enkomerero zokka ez’obwakabaka obw’omukaaga mu bunnabbi bwa Baibuli, wabula okutuusa ddala ku nkomerero y’ekiseera ky’okugezesa. Ebyafaayo ebyo era byogera ku byafaayo ebigendererana eby’ompondo ogwa Republican mu bwakabaka obw’omukaaga.

It is generally a very difficult truth for those that believe, that the Seventh-day Adventist church is God’s remnant people at the end of the world. That belief is our first mistake. There is no biblical evidence that the Laodicean church represents the people that are lifted up as an ensign during the Sunday law crisis. Our first mistake is accepting the false premise that this is so. The ensign at the end of the world is made up of those who were cast out by the members of the synagogue of Satan.

Ky’amaanyi era kizibu nnyo okukikkiriza eri abo abakkiriza nti Ekkanisa ya Abadiventisiti ab’Olunaku Olw’omusanvu be bantu abasigalewo ba Katonda ku nkomerero y’ensi. Okukkiriza okwo kye kiremya kyaffe ekisooka. Tewali bujulizi bwa Bayibuli bulaga nti Ekkanisa ya Laodikeya ewakirira abantu abayimusibwa waggulu ng’ekibendera mu kiseera ky’enkalakalira y’etteeka lya Ssande. Kiremya kyaffe ekisooka kwe okukkiriza ensonga enkyamu nti bwe kityo. Ekibendera ku nkomerero y’ensi kigattibwa ku abo abasuulibwa ebweru, nga ab’ekkuŋaaniro lya Setaani be babasuula ebweru.

> And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:12.

> Era alisimba ekibendera eri amawanga, n’akuŋŋaanya abagobeddwa ba Isirayiri, n’akuŋŋaanya wamu abasaasaanyizibwa ba Yuda okuva ku mabbali ennya g’ensi. Isaaya 11:12.

It is Laodicean Adventists that cast out those that are to be the ensign.

Abadiventisti ba Laodikeya be bagoba abo abateekeddwa okuba akabonero.

> Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. Isaiah 66:5.

> Muwulirize ekigambo kya Mukama, mmwe abakankana olw’ekigambo kye; ab’oluganda bammwe abaabakyawa, abaabagoba olw’erinnya lyange, baagamba nti, Mukama agulumizibwe; naye alibonekerera essanyu lyammwe, era bo balikwatibwa ensonyi. Isaaya 66:5.

Those that are the ensign get cast out for the “name” of Christ. The name that produces the hatred is Alpha and Omega, for the principle of Alpha and Omega is what clearly identifies who the Seventh-day Adventist church represents in Bible prophecy. The parable of the ten virgins represents Adventism.

Abo ab’ekibendera basuulibwa ebweru olw’ “erinnya” lya Kristo. Erinnya erireeta obukyayi ye Alpha and Omega, kubanga ensonga ey’Alpha and Omega ye ekiraga bulungi ani gwe Ekkanisa ya Abadiventisiti ab’Olunaku olw’Omusanvu eyimirira mu buwandiike bw’obunnabbi bwa Bayibuli. Olugero lw’abawala abatali bafumbo ekkumi luyimirira Obwadiventisiti.

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> Olugero lw’abawala ab’obugole kkumi oluli mu Matayo 25 era lulaga ebyo bye bayitamu abantu ba Abadiventisti. The Great Controversy, 393.

The parable was fulfilled at the beginning of Adventism and it is fulfilled again to the very letter at the end.

Olugero lwatuukirizibwa mu ntandikwa y'Obw'Adiventisiti, era mu nkomerero lutuukirizibwa nate ddala ku nnukuta.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> Emirundi mingi njjukizibwako engéro ey’abawala ekkumi, nga bataano ku bo baali ab’amagezi, ate bataano baali abasirusiru. Engéro eno emaze okutuukirizibwa era ejja n’okutuukirizibwa ddala ng’ebigambo byayo bwe biri, kubanga erina okukozesebwa okw’enjawulo mu kiseera kino; era, ng’obubaka bwa malaika ow’okusatu, emaze okutuukirizibwa era ejja kwongera okuba amazima ag’ekiseera okutuusa ku nkomerero y’ekiseera. Review and Herald, Agusito 19, 1890.

The foolish virgins that wake up and recognize they have no oil are the Laodiceans.

Abawala ab’obusirusiru abazuukuka ne bamanya nti tebalina amafuta be Ab’e Lawodikiya.

> “The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.

> Embeera y'Ekkanisa eyayimiririrwa abawala abasirusiru, era eyogerwako ng'eyitibwa embeera ya Lawodikiya. Review and Herald, August 19, 1890.

The struggle of the wise virgins, represented also as the Philadelphian church, is with a church that claims to be Jews, but they are not.

Olutalo lw’abawala ab’amagezi, era nga bayimirirwa ng’ekkanisa eya Filadelfiya, lubeera ne kkanisa egamba nti be Bayudaaya, naye si ba Bayudaaya.

> Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Revelation 3:9.

> Laba, abo ab’ekkuŋaaniro lya Setaani, abagamba nti Bayudaaya be, so si bo, wabula balimba; laba, ndibaleeta bajje ne bavuunamire mu maaso g’ebigere byo, era bamanye nti nkukwagadde. Okubikkulirwa 3:9.

Sister White addresses this verse in the very first publication after the great disappointment.

Sister White ayogera ku lunyiriri luno mu kiwandiiko ekyasooka ddala oluvannyuma lw’okusuulibwa kw’essuubi okunene.

> “You think, that those who worship before the saint’s feet, (Revelation 3:9), will at last be saved. Here I must differ with you; for God shew me that this class were professed Adventists, who had fallen away, and ‘crucified to themselves the Son of God afresh, and put him to an open shame.’ And in the ‘hour of temptation,’ which is yet to come, to show out every one’s true character, they will know that they are forever lost; and overwhelmed with anguish of spirit, they will bow at the saint’s feet.” Word to the Little Flock, 12.

> "Olowooza nti abo abasinza wansi ku magulu g'omutukuvu (Okubikkulirwa 3:9) balokolebwa ku nkomerero. Wano nteekwa okuba nga sikkiriziganya naawe; kubanga Katonda yandaga nti ekitundu kino kyali kya abo abeeyita Abadiventisti, abaali bava mu kkiriza, ne 'baddamu okumusalaba Omwana wa Katonda ku lwabwe, ne bamuvuma mu lwatu.' Era mu 'sawa y'okukemebwa,' erikyajja, okulaga enneyisa ya buli omu ey'amazima, banaategeera nti babuze obulokozi emirembe gyonna; era nga bajjudde ennaku z'omwoyo, balivuunama ku magulu g'omutukuvu." Ekigambo eri Ekisibo Ekitono, 12.

In Isaiah chapter five the song of the vineyard, which Christ later employed is mentioned for the first time.

Mu Isaaya essuula ey’okutaano, oluyimba olw’ennimiro y’emizabbibu, Kristo lwe yakozesa oluvannyuma, luyogerwako okusooka.

> Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? Isaiah 5:1–4.

> Kati ndinyimba omwagalwa wange oluyimba, ku lw’ennimiro ye y’emizabbibu. Omwagalwa wange alina ennimiro y’emizabbibu ku lusozi olugasa nnyo: n’azimba olukomera, n’aggyamu amayinja ga yo, n’asimbyamu omuzabbibu omulungi ennyo, n’azimba omunara wakati mu yo, era n’ateekamu ekifo eky’okukamwamu ebinye by’emizabbibu: n’asubira nti eribala emizabbibu, naye yabala emizabbibu egy’ensiko. Kale kaakano, mmwe abatuuze ba Yerusaalemi, nammwe abantu ba Yuda, munsalire omusango wakati wange n’ennimiro yange y’emizabbibu. Kiki ekirala ekyandibadde kikolebwa ku nnimiro yange y’emizabbibu, kye saakikola mu yo? Kale lwaki, bwe nnasuubira nti ennimiro yange eribala emizabbibu, yabala emizabbibu egy’ensiko? Isaaya 5:1-4.

The parable whether in the Old Testament or the New identifies God’s church as being rejected by God for refusing to bring forth the fruits they were raised up to produce. In Isaiah five, at the conclusion of the parable, the punishment of the vineyard is identified, while also promising to lift up an ensign to the nations. Clearly the vineyard is not the ensign.

Olugero, newaakubadde mu Endagaano Enkadde oba mu Empya, lulaga nti Ekkanisa ya Katonda esuulibwa Katonda olw’okugaana okuleeta ebibala bye yateekebwawo okuleeta. Mu Isaaya essuula ttaano, ku nkomerero y’olugero, ekibonerezo ky’ennimiro y’emizabbibu kyalambulwa, era n’asubiza okuyimusa ekibendera eri amawanga. Kitegeerekeka bulungi nti ennimiro y’emizabbibu si kibendera.

> Therefore is the anger of the Lord kindled against his people, and he hath stretched forth his hand against them, and hath smitten them: and the hills did tremble, and their carcases were torn in the midst of the streets. For all this his anger is not turned away, but his hand is stretched out still. And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly. Isaiah 5:25, 26.

> Ky’ensonga lwaki obusungu bwa Mukama bwakka eri abantu be, n’ayanika omukono gwe ku bo n’abakuba; n’ensozi ne zinyeganyega, n’emirambo gyabwe ne giyuliddwa wakati mu nguudo. Naye olw’ebyo byonna obusungu bwe tebuweddeko, naye omukono gwe gukyayanikiddwa. Era alinnula akabonero eri amawanga okuva ewala, era alibakoowoola okuva ku nkomeredde y’ensi; laba, balijja mangu nnyo. Isaaya 5:25, 26.

When Jesus later sang the song as a parable His conclusion was just as decisive.

Bwe Yesu oluvannyuma yayimba oluyimba ng’olugero, okumaliriza kwe kwali kwa nkakasa mu ngeri y’emu.

> Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. And the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants more than the first: and they did unto them likewise. But last of all he sent unto them his son, saying, They will reverence my son. But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. And they caught him, and cast him out of the vineyard, and slew him. When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. Matthew 21:33–45.

> Muwulire olugero olulala: Waaliwo nnyini maka omu eyasimba ennimiro y’emizabbibu, n’agikomerera okwetooloola, n’akumbaamu ekinyigiro ky’omwenge, n’azimba omunara, n’agipangisa eri abalimi, n’agenda mu nsi ey’ewala. Awo ekiseera ky’ebibala bwe kyasembera, yasindika abaddu be eri abalimi balyoke bamuzzeeyo ebibala byagyo. Naye abalimi ne bakwata abaddu be, ne bakuba omu, ne b’atta omulala, ne bakubira amayinja omulala. Ate n’addamu n’asindika abaddu abalala abangi okusinga abaasooka; nabo ne babakola bwe kityo. Naye oluvannyuma n’asindika gyebali omwana we, ng’agamba nti, ‘Balisaamu ekitiibwa omwana wange.’ Naye abalimi bwe baalaba omwana, ne boogeragana nti, ‘Ono ye omusika; mujje tumutte, tutwale obusika bwe.’ Ne bamukwata, ne bamusuula ebweru w’ennimiro y’emizabbibu, ne bamutta. Kale mukama w’ennimiro y’emizabbibu bw’anaajja, alikola ki eri abo abalimi?” Ne bamuddamu nti, “Alizikiriza bubi abo bantu ababi, era aligipangisa ennimiro ye eri abalimi abalala, abalimuzza ebibala byayo mu biseera byabyo.” Yesu n’abagamba nti, “Temwasoma mu Byawandiikibwa nti, ‘Ejjinja abazimbi lye baagaana, lyo lyafuuka omutwe gw’ensonda; kino ky’akolwa kwa Mukama, era kyewuunyisa mu maaso gaffe’?” Kyenva mbagamba nti, Obwakabaka bwa Katonda bujja okubaggyibwako, bugabibwe eri eggwanga erireeta ebibala byabwo. Era buli anagwa ku jjinja lino alimenyeka; naye kw’anaagwako, alimumenyamenya n’amufuula envuuvu. Awo bakabona abakulu n’Abafalisaayo bwe baawulira eng ero ze, ne bategeera nti yabadde ayogera ku bo. Matayo 21:33-45.

The Laodicean Seventh-day Adventist church is not the ensign that is lifted up. The vineyard in the last days that has been typified by ancient Israel is the Laodicean Seventh-day Adventist church, but there will be a nation that brings forth the fruit which qualifies as the first fruits, which is what the one hundred and forty-four thousand are.

Ekkanisa ya Abadiventisti b’Olunaku Olw’omukaaga ey’e Laodikea si kabonero akasimbibwa waggulu. Ennimiro y’emizabbibu mu nnaku ez’oluvannyuma eyafaananyiziddwa ne Isirayiri ey’edda ye Ekkanisa ya Abadiventisti b’Olunaku Olw’omukaaga ey’e Laodikea, naye walibaawo eggwanga erireeta ebibala ebisaanira okuyitibwa ebibala ebyasooka, era ekyo kye bali abo 144,000.

> These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.

> Abo be bataayonoonebwa n’abakazi; kubanga ba balongoofu. Abo be bagoberera Omwana gw’Endiga wonna w’agenda. Abo baannunulwa okuva mu bantu, nga be bibala ebyasooka eri Katonda n’Omwana gw’Endiga. Okubikkulirwa 14:4.

As an ensign they will be employed by the Householder to bring in the final harvest. The Laodicean Seventh-day Adventist church is the vineyard who rejected the foundation stone of Moses’ seven times. From that point on it was a progressive descent into greater and greater darkness. The ensign shall be “a root of Jesse.” The root of Jesse, or David represents the very last truth Jesus presented to the quibbling Jews of His history. It is a symbol of the principle of Alpha and Omega, which the unfaithful husbandmen of both ancient and modern Israel refuse to understand.

Ng’ekiwanda, banaakozesebwa Nannyini nnyumba okukungula omwero ogw’enkomerero. Ekkanisa y’Abadiventisi b’Olunaku Olw’omusanvu ey’e Lawodikiya ye nnimiro y’emizabbibu eyagaana ejjinja ery’ensika ery’emirundi musanvu gya Musa. Okuva awo ne wabaawo okukkira okweyongera mu kizikiza ekisinga n’ekyeyongera okuziba. Ekiwanda kinaabanga ‘omuzi gwa Yese.’ Omuzi gwa Yese, oba Dawudi, kiyimiririra amazima agasembayo ddala Yesu ge yalaga Abayudaaya abaawakananga mu byafaayo bye. Kiba kabonero ky’ensonga ya ‘Alufa ne Oomega,’ gye abalimi abatalina bwesigwa ab’Isirayiri ey’edda n’ey’omu kaseera kaakano bagaana okutegeera.

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. Isaiah 11:10.

> Era ku lunaku olwo walibaawo omuzi gwa Yese ogunaayimirira ng'akabonero k'abantu; ab'amawanga banaagunoonya, era okuwummula kwe kunaabanga kwa kitiibwa. Isaaya 11:10.

Sister White and James White clearly identify that by 1856 the movement had become Laodicea, so when does she identify that it ever accepted the message to the Laodiceans? She never did. Our first mistake is accepting the claim that the Seventh-day Adventist church has been a victorious church as she went through history. It is quite the opposite. If we accept that first mistaken premise, our eyes are closed to prophetic facts that teach otherwise. For instance, Sister White repeatedly identifies that the history of ancient literal Israel illustrates the experience and history of modern spiritual Israel. Often when she references ancient Israel as the example for modern Israel, she simultaneously quotes the apostle Paul’s classic statement of the same fact.

Sister White ne James White bategeeza bulungi nti okutuuka mu 1856 ekibiina kyali kyafuuse Lawodikiya; kale ddi lwe yategeeza nti kyakakkiriza obubaka obw’eri Ab’e Lawodikiya? Teyaliko na lwe yagamba nti kyakikkiriza. Ensobi yaffe esooka kwekukkiriza nti Ekkanisa y’Abadiventisiti ab’Olunaku Olw’omusanvu ebadde ekkanisa eyawangula mu byafaayo byaayo. Wabula ekituufu kye kirala ddala. Bwe tukkiriza enteeso eyo esooka eya nsobi, amaaso gaffe gaggala ku bikakafu eby’obunnabbi ebiyigiriza ekirala. Okugeza, Sister White emirundi mingi alaga nti ebyafaayo bya Isirayiri ey’edda ey’omubiri biraga engeri Isirayiri wa leero ey’omwoyo gy’ayitamu n’ebyafaayo bye. Era buli lwe yeeyambisa Isirayiri ey’edda ng’eky’okulabirako eri Isirayiri wa leero, mu kiseera kye kimu n’ategeeza ebigambo eby’omutume Pawulo ebyamanyiddwa bulijjo eby’ensonga y’emu.

> Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.

> Kale ebyo byonna byabagwawo okuba eby’okulabirako; era byawandiikibwa okutulabula ffe, abatuuseko enkomerero z'ensi. 1 Abakkolinso 10:11.

The apostle Paul in verse eleven is summarizing the previous ten verses.

Omutume Pawulo mu luyiriri lw’ekkumi n’emu afupikanya ebiri mu bulunyiriri kkumi ebyasooka.

> Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea; And did all eat the same spiritual meat; And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. But with many of them God was not well pleased: for they were overthrown in the wilderness. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. 1 Corinthians 10:1–10.

> Era, ab'oluganda, saagala mubeere batamanyi nti bajjajjaffe bonna baali wansi w'ekire, era bonna baayitira mu nnyanja; era bonna baabatizibwa eri Musa mu kire ne mu nnyanja; era bonna baalya emmere ey'omwoyo emu; era bonna baanywa ekyokunywa eky'omwoyo ekimu: kubanga baanywa okuva ku Lwazi olw'omwoyo olwalibagoberera: era olwo Lwazi ye Kristo. Naye Katonda teyasiima bangi ku bo: kubanga baazikirira mu ddungu. Kale ebyo byali eby'okulabirako eri ffe, tulyoke tutagoberera kwegomba ku bintu bibi, nga nabo bwe baabyegomba. Era temufuuke basinza ebifaananyi, nga bwe waliwo abamu ku bo; nga bwe kyawandiikibwa nti, Abantu batuula wansi ne balya ne banywa, ne bagolokoka okuzannya. Era tuleme okukola obwenzi, nga abamu ku bo bwe baakola, ne bagwa ku lunaku lumu enkumi amakumi abiri mu ssatu. Era tuleme okukema Kristo, nga abamu ku bo bwe baamukema, ne bazikirizibwa ennyoka. Era temwemulugunya, nga abamu ku bo bwe baamwemulugunya, ne bazikirizibwa omuzikiriza. 1 Abakkolinso 10:1-10.

Paul and Sister White do not use ancient Israel as an example of a victorious and righteous people. Quite the opposite. Paul summarizes those first ten verses, in verse eleven, and then in the next verse states the lesson that the history of ancient Israel is to convey to those who will see.

Paulo ne Sister White tebakozesa Isirayiri ey’edda nga eky’okulabirako ky’abantu abawanguzi era abatuukirivu. Wabula ky’enjawulo ddala. Paulo afuula mu bufunze ennyiriri kkumi ezasooka mu nniriri eya kkumi n’emu, era mu nniriri egoberera n’ategeeza ensomo ebyafaayo bya Isirayiri ey’edda bye bigenderera okutuusa eri abo abaliraba.

> Wherefore let him that thinketh he standeth take heed lest he fall. 1 Corinthians 10:12.

> Noolwekyo, oyo alowooza ng'ayimiridde, yeegendere aleme okugwa. 1 Abakkolinso 10:12.

Ancient Israel provides an example of a people that were called of God, led of God, fulfilled the prophecies of God and rebelled against God every step of the way, and ultimately crucified the Creator of heaven and earth! Adventists have no problem admitting these facts about ancient Israel, but rarely do they allow the intended warning to break through their Laodicean blindness. They may quote the passages where Sister White identifies the church as the apple of God’s eye, and it is, but God’s love for His people does not throw a cloak over their actual condition. Those who He loves He rebukes and chastens. As much as God’s church is the apple of God’s eye, Jesus very plainly summarized His relationship with that apple, His apple.

Isirayiri ey’edda eweereza ng’ekyokulabirako ky’abantu abaayitibwa Katonda, abakulemberwa Katonda, abatuukiriza obunnabbi bwa Katonda, naye ne bajeemera Katonda buli kaddo mu kkubo, era ku nkomerero ne bamussa ku musaalaba Omutonzi w’eggulu n’ensi! Abadiventisti tebafuna buzibu kukkiriza bino ebikwata ku Isirayiri ey’edda, naye emirundi emingi tebakiriza okulabula okwategekeddwa okumenyamu obuzibe bw’amaaso bwabwe obw’e Lawodikiya. Bayinza okwogera ku bitundu we Sister White alaga ekkanisa ng’eky’omuwendo ennyo mu maaso ga Katonda, era bwe kityo, naye okwagala kwa Katonda eri abantu be tekubikka ku mbeera yaabwe entuufu. Abo b’ayagala abanenya era ababonereza. Wadde nga ekkanisa ya Katonda kye ky’omuwendo ennyo mu maaso ge, Yesu yalambika bulungi enkolagana ye n’eky’omuwendo ekyo, ekye ye.

> O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not! Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not see me, until the time come when ye shall say, Blessed is he that cometh in the name of the Lord. Luke 13:34, 35.

> Ayi Yerusaalemi, Yerusaalemi, gwe wutta bannabbi, era owazinga amayinja abo abatummibwa gy’oli; emirundi emeka bwe nnayagalanga okuŋŋaanya abaana bo wamu, ng’enkoko bw’ekuŋŋaanya obwana bwayo wansi w’amayiba gaayo, naye temwagala! Laba, ennyumba yammwe ebalekeddwa mwe nga nnyaa: era mazima mbagamba nti, temundiraba, okutuusa ekiseera lwe kirituuka lwe munaagamba nti, Aweereddwa omukisa oyo ajja mu linnya lya Mukama. Lukka 13:34, 35.

The questions should be asked, “Does Jesus truly illustrate the end with the beginning? Does ancient Israel actually illustrate modern Israel?” The problem with ancient Israel throughout their history was that they believed that their heritage proved they were God’s people, and therefore that they could not be anything, but God’s people. That is why in Jeremiah’s day they professed to be the temple of the Lord.

Ebibuuzo biteekwa okubuzibwa, "Yesu ddala alaga enkomerero okuva mu kusooka? Isirayiri ey’edda ddala eraga Isirayiri ey’omu biro bino?" Ekizibu Isirayiri ey’edda kye yalina mu mirembe gyabwe gyonna kyali nti baakkiriza nti olulyo lwabwe bulaga nti be bantu ba Katonda, era ne baalowooza nti tebasobola kubeera kintu kirala wabula abantu ba Katonda. Ky'ensonga lwaki mu nnaku za Yeremiya baayatula nti be yeekaalu ya Mukama.

> The word that came to Jeremiah from the Lord, saying, Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. Jeremiah 7:1–4.

> Ekigambo ekyajjira Yeremiya okuva eri Mukama, nti, Yimirira mu wankaaki w’ennyumba ya Mukama, obuulire eyo ekigambo kino, oyogere nti, Muwulirize ekigambo kya Mukama, mmwe mwenna ab’e Yuda abayingira mu miryango gino okusinza Mukama. Bw’ati bw’ayogera Mukama ow’eggye, Katonda wa Isirayiri, Mutereeze emikubo gyammwe n’ebikolwa byammwe, nange ndibasuza mu kifo kino. Temwesiga bigambo eby’obulimba, nga mugamba nti, Yeekaalu ya Mukama, Yeekaalu ya Mukama, Yeekaalu ya Mukama, zino. Yeremiya 7:1-4.

This very same delusion was also emphasized by John the Baptist.

Endowooza enkyamu eno yennyini yassibwako amaanyi ne Yokaana Omubatiza.

> And were baptized of him in Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet for repentance: And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. Matthew 3:6–10.

> Ne babatizibwa naye mu Yoludaani, nga baatula ebibi byabwe. Naye bwe yalaba Abafalisaayo n’Abasaddukaayo abangi nga bajja ku lubatizo lwe, n’abagamba nti, Mmwe zzaalo ly’ennyoka, ani yababulira mudduke okuva mu busungu obugenda okujja? Noolwekyo muleete ebibala ebisaana okwenenya: Era temwogera mu mitima gyammwe nti, ‘Tulina Ibulayimu nga kitaffe’; kubanga mbagamba nti Katonda asobola okuva mu mayinja gano okuyimusa abaana eri Ibulayimu. Era kaakano ekyuma ekitema kituusiddwa ku mizi gy’emiti: nooluwekyo buli muti ogutazaala bibala birungi gutemebwa ne gusuulibwa mu muliro. Matayo 3:6-10.

The very same misguided understanding within Adventism that is symbolized by the expression “The temple of the Lord, are we,” and that we are Abraham’s spiritual “seed” is the primary manifestation of the blindness of Laodicea.

Ekitegeera ekitwaliddwa mu ngeri etakyamu ekiri mu kibiina ky’Abadiventisiti, ekiyimirizibwa mu kigambo nti "Yeekaalu ya Mukama ffe," era ng’egamba nti ffe tuli ezzadde ery’omwoyo erya Ibulayimu, kye kyokweyoleka ekikulu ennyo ky’obuzibe bw’amaaso bwa Layodikiya.

> “God sends messengers to tell His people what they must be and do in order to obey His laws of righteousness, which if a man do, he shall also live in them. They are to love God supremely, having no other gods before Him; and they are to love their neighbor as themselves, doing to him as they would wish him to do to them.

> Katonda atuma ababaka okubuulira abantu be kye balina okuba n’okukola okusobola okugondera amateeka ge ag’obutuukirivu; omuntu bw’agakola, ajja okubeeramu obulamu mu go. Balina okwagala Katonda okusinga byonna, nga tebalina bakatonda balala mu maaso ge; era balina okwagala muliraanwa waabwe nga bwe beeyagala bo bennyini, nga bamukolera nga bwe baandagala naye okubakolera.

> “Not one tittle of God’s holy law is to be treated lightly or disrespectfully. Those who transgress a ‘Thus saith the Lord,’ stand under the banner of the prince of darkness, in rebellion against their Maker and their Redeemer. They claim the promises given to the obedient, saying, The temple of the Lord, the temple of the Lord are we, while they dishonor God by misrepresenting His character, by doing the very things He has told them not to do. They set up a standard which God has not given. Their example is misleading, their influence corrupting. They are not lights in the world, for they do not follow the principles of righteousness.

> Tewali na kasonga akatono ddala ku mateeka ga Katonda agatukuvu ke kisaanira kwebalirirwako oba okunyoomedwa. Abo abajeemera ‘Bw’ayogera Mukama,’ bayimiridde wansi w’obendera bwa Mulangira w’ekizikiza, nga bajeemera Omutonzi waabwe n’Omununulizi waabwe. Beenywerera ku bisuubizo ebiweebwa abagondera, nga bagamba nti, Yeekaalu ya Mukama, yeekaalu ya Mukama ffe, nga mu kiseera kye kimu banyooma Katonda nga bamwolesa ekifaananyi ekitali kye, era nga bakola ddala ebyo bye yabagambye obutakola. Bateekaawo ekipimo Katonda kye y’atawadde. Ekyokulabirako kyabwe kikyamya, n’okusikiriza kwabwe kugonona. Bo tebali bitaangaala mu nsi, kubanga tebagoberera emisingi gy’obutuukirivu.

> “Men cannot show greater treachery toward God than by disregarding the light He sends them. Those who do this mislead the ignorant, for they set up false waymarks. They are continually perverting pure principles. . . .

> Abantu tebayinza kulaga obulyake obusinga eri Katonda okusinga obutafaayo ku kitangaala kye abatumira. Abo abakikola babuzaabuzza abataamanyi, kubanga bateekawo obubonero ob'obulimba obulaga ekkubo. Bulijjo bakyamiza emisingi emirongoofu. . . .

> “In the words of Holy Writ we are plainly told why desolation came upon the Jewish nation. They had great light, rich blessings, and wonderful prosperity. But they proved unfaithful to their trust. They did not care faithfully for the Lord’s vineyard, or render Him the fruits thereof. They acted as though there were no God, and therefore calamity overtook them.” Manuscript Releases, volume 14, 343–345.

> Mu bigambo by’Ebyawandiikibwa Ebitukuvu twabuulirwa bulambulukufu lwaki obuzikirivu bwajja ku ggwanga ly’Abayudaaya. Baalina omusana omunene, emikisa emirungi egy’obugagga, era n’obuwanguzi obw’ekitalo. Naye ne balabika nga tebaali beesigwa mu buvunaanyizibwa obwaabadde bubasigiddwa. Tebaalabirira n’obwesigwa ennimiro y’emizabbibu ya Mukama, newaakubadde okumuleetera ebibala byagyo. Baakola ng’ate tewali Katonda, n’olwekyo ebibonoobono ne bibasanga. Manuscript Releases, volume 14, 343-345.

Israel believed that because they had been chosen by God in the beginning of their history, they would always be His chosen people. Worse yet, they also believed that because they were His chosen people He would honor them, in spite of the fact that they refused to honor Him. Prophetically, they were His chosen people, until they were divorced, but they were never the people God had desired them to be. The righteousness of the chosen people is not determined on who they might think they are. Ancient Israel is the primary example of the Seventh-day Adventist church, but when the false premise is accepted that they represent the one hundred and forty-four thousand at the end of the world, the blindness of Laodicea is manifested, as was ancient Israel’s. Adventism believes and teaches that they are the remnant people of God at the end of the world, in spite of the clear evidence to the contrary.

Isirayiri yakkiriza nti olw’okuba nga baalondedwa Katonda mu ntandikwa y’ebyafaayo byabwe, banaabeera bulijjo abantu be abalondedwa. Naye ekisinga obubi, baakikkiriza era nti olw’okuba baali abantu be abalondedwa, Yandibassaamu ekitiibwa, newankubadde nga bo baagaana okumussaamu ekitiibwa. Mu bunnabbi, baali abantu be abalondedwa okutuusa lwe Katonda yabawa ekiwandiiko eky’okubagobera; naye tebaali bantu Katonda be yayagalanga babe. Obutuukirivu bw’abantu abalondedwa tebusalirwawo ku ky’abo kye beelowooleza nti bebaki. Isirayiri ey’edda kye ky’okulabirako ekisookerwako ku ekkanisa y’Abadiventisi b’Olunaku Ol’omusanvu; naye bwe wakirizibwa enteeso ey’obulimba nti be bayimirira 144,000 ku nkomerero y’ensi, obuzibe bw’amaaso bwa Lawodikiya bubikkulirwa, nga bwe bwali bwa Isirayiri ey’edda. Abadiventisi bakkiriza era bayigiriza nti be bantu ba Katonda abasigalawo ku nkomerero y’ensi, newankubadde ng’obujulizi obweyolefu obugaana ekyo buliwo.

The nearer we get to the close of probation the more serious and straight the message to the Laodicean people must become. If that false premise is not set aside for the truth, then the examples of Aaron, Jeroboam and 1863 are hidden under the cloak of tradition and custom. It is too near to the close of probation, to hide under that cloak any longer.

Bwe tunaatera okumpi n’okuggalwawo kw’ekiseera ky’ekisa, obubaka eri abantu ba Lawodikiya busaanidde okuba obunywevu n’obutereevu okusinga. Singa ensisiseko enkyamu eyo tebalekaayo ne bakkiriza amazima, ebyokulabirako bya Alooni, Yerobowaamu, n’ery’omwaka 1863 biba bikwekeddwa wansi w’ekkanzu y’ennono n’obuwangwa. Kituukiridde okumpi nnyo n’okuggalwawo kw’ekiseera ky’ekisa, okweyongera okukweka wansi w’ekkanzu eyo tekikyasoboka.

> And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. John 3:19, 20.

> Era okusalirwa omusango kwe kuno: omusana guzze mu nsi, naye abantu ne baagala ekizikiza okusinga omusana, kubanga ebikolwa byabwe byali bibi. Kubanga buli akola ebibi akyawa omusana, so tajja eri omusana, ebikolwa bye bireme okunenyebwa. Yokaana 3:19, 20.

The history of the apostasies of Adventism has been tracked in God’s prophetic Word. It is a prophetic reality. The first proof of this is ancient Israel. Ancient Israel is a history of continued and escalating apostasy, and yet the Bible and Spirit of Prophecy teach that ancient Israel typifies modern Israel. Sad as this is, it has never been more important to understand this truth as at this present time. What is being unsealed with the Revelation of Jesus Christ is the fact that Adventism’s history as the Protestant horn runs parallel with the history of the Republican horn. Both horns provide a second witness for each other, and to refuse to correctly see one of the witnesses, simultaneously prevents the other witness from being recognized.

Ebyafaayo by’obujeemu mu ddiini y’Abadiventisi bigobereddwa mu Kigambo kya Katonda eky’obunnabbi. Kye kituufu eky’obunnabbi. Obukakafu obusooka ku kino ye Isirayiri ey’edda. Isirayiri ey’edda yali ebyafaayo eby’obujeemu obw’okusinzikira era obweyongera okunyuka, naye Baibuli n’Omwoyo gw’Obunnabbi byigiriza nti Isirayiri ey’edda ekifaananyiriza Isirayiri ya leero. Newaakubadde kino kiruma, tewabawo kiseera kye kyakizze kye kisinga okuba kya mugaso mu kutegeera amazima gano nga bwe kiri kaakano. Ebiggulibwa mu Kubikkulirwa kwa Yesu Kristo bye bino: nti ebyafaayo by’eddiini y’Abadiventisi, nga ensingo ey’Obupurotesitanti, bigenda mu nnyiriri emu n’ebyafaayo by’ensingo ey’Oburepulikaani. Ensingo zombi buli emu eri ey’endala eba omujulirwa ow’okubiri, era bw’owanga okulaba mu butuufu omu ku bajulirwa, mu kiseera kye kimu owemesa okutegeerwa kw’omujulirwa omulala.

The lines of Aaron, Jeroboam and 1863 identify the beginning of modern spiritual Israel, and in so doing they also identify the beginning of the Republican horn. The third angel’s message is a warning against receiving the mark of the beast. It is the United States that first passes a Sunday law and then forces the entire world to do the same.

Eminnyiriri gya Alooni, Yerobowaamu ne 1863 biraga entandikwa ya Isirayiri ey’eby’omwoyo ey’obudde buno, era mu kukikola ne biraga n’entandikwa y’enyanga ey’Oburepabulika. Obubaka bwa malaika ow’okusatu kye kuwabula abantu obutakkiriza kufuna akabonero k’ensolo. Amerika ye esooka okuyisa etteeka lya Sande, era oluvannyuma n’ekaka ensi yonna okukola bwe kityo.

> “Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

> Amawanga ag’ebweru galigoberera eky’okulabirako kya Amerika. Newankubadde ye ekulembeddeyo, naye ekizibu kye kimu kijja okutuukako ku bantu baffe mu bitundu byonna eby’ensi yonna. Obujulizi, ekitundu eky’omukaaga, omuko 395.

The prophetic truths connected with the Sunday law crisis cannot be separated from the work of the United States. The earth beast of Revelation thirteen is the sixth kingdom of Bible prophecy, that reigns for seventy prophetic years according to Isaiah twenty-three. It is the earth beast that has two horns. The truths associated with the relationship of those two horns are now being unsealed, but only to those who choose to understand that Jesus accomplishes the unsealing of the Revelation of Jesus Christ by employing the beginning of a thing to illustrate the end of a thing.

Amazima ag’obunnabbi agakwata ku kusoomozebwa kw’etteeka lya Sande tegasobola kuwawulibwa ku mulimu gwa Amerika. Ekisolo ekivudde mu nsi eky’Okubikkulirwa 13 kye bwakabaka bwa mukaaga mu bunnabbi bwa Bayibuli, ekifuga emyaka nsanvu egy’obunnabbi ng’okugamba kwa Isaaya 23. Kye kisolo ekivudde mu nsi ekirina empondo bbiri. Amazima agakwata ku mukwatagano gw’empondo ezo bbiri kati gali mu kubikkululwa, naye eri abo bokka abasalawo okutegeera nti Yesu atuukiriza okubikkula Okubikkulirwa kwa Yesu Kristo ng’akozesa entandikwa y’ekintu okulaga enkomerero y’akyo.

The United States began as the sixth kingdom of Bible prophecy in 1798, and over the next sixty-five years, the two horns that would go through history together were placed into a setting that could be recognized, but only by those who are willing to see. The sixty-five years that are set forth in Isaiah chapter seven, began in 742 BC and ended in 677 BC. From 1798 until 1863 those years were repeated. Those sixty-five years identify a process of crisis in both horns.

Amerika ey’Obumu yatandika ng’obwakabaka obw’omukaaga mu bunnabbi bwa Baibuli mu 1798, era mu myaka nkaaga mu ttaano egyaddirira, empondo ezaandiyise mu byafaayo wamu zaateekebwa mu mbeera eyasobolanga okutegerekeka, naye eri abo bokka abagala okulaba. Emyaka nkaaga mu ttaano egyateekeddwawo mu Isaaya essuula ey’omusanvu, gyatandika mu 742 nga Kristo tannazaalibwa ne gaggwa mu 677 nga Kristo tannazaalibwa. Okuva mu 1798 okutuuka mu 1863, emyaka egyo gyaddamu okutuukirizibwa. Emyaka nkaaga mu ttaano egyo galaga entambulila y’embeera ey’akabi mu mpondo zombi.

By 1863, the beginning period of the prophetic “days of one king” of Isaiah twenty-three had concluded, and in so doing it established the prophetic waymarks of the ending period of “the days of one king.” The ending of Isaiah twenty-three’s symbolic seventy is illustrated by the first sixty-five years. 1863 until the time of the end in 1989, is the period of the Laodicean Adventist church, that began from the Millerite movement and ends at the movement of the one hundred and forty-four thousand. In order to understand the period at the end, we must understand the period at the beginning. Adventism cannot do this, for its beginning is marked by its rejection of the oath of Moses, which identifies the very sixty-five years which represents Adventism’s and the United States’ beginning and ending.

Mu 1863, ekitundu ekyasooka eky’ennaku za kabaka omu ez’obunnabbi eziri mu Isaaya amakumi abiri mu ssatu kyaggwaawo, era bwe kityo ne kiteekawo obubonero obw’obunnabbi obulaga ekiseera eky’okukoma kw’“ennaku za kabaka omu.” Ekomerero ly’ennaku nsanvu ez’ekifaananyi ez’Isaaya amakumi abiri mu ssatu liyolesebwa mu myaka amakumi ataano mu ttaano egyasooka. Okuva mu 1863 okutuuka ku kiseera ky’enkomerero mu 1989 kye kiseera kya Ekkanisa ya Abadiventisiti eya Laodikea, eyatandikira ku kikonge kya Millerite era eriggwa ku kikonge ky’abantu 144,000. Okutegeera ekiseera eky’enkomerero, tulina okutegeera ekiseera ekyasooka. Adiventisimu tesobola kukikola, kubanga entandikwa yaayo emanyiddwa olw’okugaana ekirayiro kya Musa, ekyo ekyennyini ekirambulula emyaka amakumi ataano mu ttaano egiyimirira entandikwa n’ekomerero eby’Adiventisimu n’eby’Amerika.

For this reason, and this is a reason of high importance, this article has attempted to establish one prophetic fact that is now being unsealed by the Lion of the tribe of Judah. The fact is that if you are unwilling to recognize that the Seventh-day Adventist church has always been in the Laodicean condition, then you are logically unable to rightly divide the history of Adventism, and without rightly dividing the history of Adventism you are incapable of rightly identifying the horn of Republicanism.

Olw’ensonga eno, era eno ye nsonga ey’omugaso omukulu ennyo, ekiwandiiko kino kyagezezzaako okukakasa ekituufu ekimu eky’obunnabbi ekkakano kabikkulibwa Empologoma ey’ekika kya Yuda. Ekituufu kye kino: bw’oba tokkiriza nti Ekkanisa y’Abadiventisti ab’Olunaku Olw’omusanvu ebadde bulijjo mu mbeera eya Lawodikiya, olwo mu magezi tosobola kuwawula mu butuufu ebyafaayo by’Adiventisimu; era nga bw’otawawula mu butuufu ebyafaayo by’Adiventisimu, tosobola kumanya mu butuufu eryembe erya Republicanism.

> For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them. But it is happened unto them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire. 2 Peter 2:20–22.

> Kubanga bwe bawonye obutali butukuvu bw’ensi okuyita mu kumanya Mukama era Omulokozi Yesu Kristo, ne bazingirwamu omwo nate ne bawangulwa, oluvannyuma lwabwe luba lubi okusinga entandikwa. Kubanga kyandibadde kirungi kubo obutamanya ekkubo ery’obutuukirivu, okusinga oluvannyuma lw’okulimanya ne bava ku kiragiro ekitukuvu ekyabweebwa. Naye ky’abatuuseko kiri ng’ennagero entuufu bwe gigamba: embwa eddayo nate ku by’eyasama; era n’embizzi eyanaazibwa eddayo okwevugulula mu ttaka ettosi. 2 Peetero 2:20-22.

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