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# Rome Establishes the Vision - Number Three

Loma Eteekaawo Okwolesebwa - Ennamba Ssatu

The United States and the Prophetic Vision: A Call to Deep Biblical Study and Understanding

Steeti Ezegatte ez’Amerika n’Ekyolesebwa eky’Obunnabbi: Okukubiriza eri okusoma n’okutegeera kwa Bayibuli mu bujjuvu

Author

Jeff Pippenger

Published

July 14, 2024

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In the previous two articles addressing the private interpretation that claims that the United States has been typified by the “robbers of thy people” who “establish the vision” in Daniel chapter eleven verse fourteen we cited a passage from the pen of Ellen White which stated, “The members of the church will individually be tested and proved.” That proving, testing, sifting process which is represented as the Messenger of the Covenant in Malachi chapter three cleansing the silver and gold is now under way. In Malachi chapter three it identifies a purging.

Mu biwandiiko bibiri ebyasooka ebyogerera ku kunnyonnyola okw’omu okugamba nti United States (Amerika) erafaananyizibwa ng’“abanyazi b’abantu bo” ab “bateekawo okwolesebwa” mu Danyeri essuula kkumi n’emu olunyiriri kkumi na nnya, twayogerako ku katundu okuva mu kalamu ka Ellen White akagamba nti, “Abammemba b’ekkanisa buli omu ajjakugezebwa era akakasibwe.” Omulimu ogwo ogw’okukakasa, okukebera n’okwesunsula, oguragiddwa ng’Omubaka w’Endagaano mu Malaki essuula esatu nga atukuza feza ne zaabu, gukolebwa kati. Mu Malaki essuula esatu gulambulula okusunsula.

> 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 3:3, 4.

> Era alituula ng’omuyunguzi era omutukuzi w’effeeza: era alitukuza batabani ba Leevi, n’abayungula ng’azaabu n’effeeza, balyewaayo eri Mukama ekiweebwayo mu butuukirivu. Olwo ekiweebwayo kya Yuda ne Yerusaalemi kijja okusiimibwa eri Mukama, ng’ennaku ez’edda, era ng’emyaka egyayita. Malaki 3:3, 4.

Those who hold to the idea that the United States is the symbol which establishes the vision have been unable or unwilling to understand that the message that was unsealed in July of 2023 is what purges the candidates to be among the one hundred and forty-four thousand. In the synagogue at Capernaum the final purging of the one hundred and forty-four thousand was typified.

Abo abanywedde ku kulowooza nti United States ye kabonero akateekawo ekyolesebwa tebasobodde oba tebayagadde okutegeera nti obubaka obwaggulwawo mu mwezi gwa July w’omwaka gwa 2023 kye busunsula abakandidato ab’okubeera mu emitwalo kkumi n’ena n’enkumi nnya. Mu ekisinagogi e Kaperunawumu, okusunsulwa okwasembayo kw’emitwalo kkumi n’ena n’enkumi nnya kwafaananyizibwa.

> “Jesus told them plainly, ‘There are some of you that believe not;’ adding, ‘Therefore said I unto you, that no man can come unto Me, except it were given unto him of My Father.’ He wished them to understand that if they were not drawn to Him it was because their hearts were not open to the Holy Spirit. ‘The natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.’ 1 Corinthians 2:14. It is by faith that the soul beholds the glory of Jesus. This glory is hidden, until, through the Holy Spirit, faith is kindled in the soul.

> Yesu yabagamba mu lwatu nti, ‘Waliwo abamu ku mmwe abatakkiriza;’ n’ayyongera nti, ‘Kyenvudde mbagamba nti tewali muntu ayinza okujja gye ndi wabula nga kimuweereddwa Kitange.’ Yayagala bategeere nti bwe tebasikirizibwa gy’ali, kyali kubanga emitima gyabwe tegyali biggule eri Omwoyo Omutukuvu. ‘Omuntu ow’omubiri takkiriza bintu by’Omwoyo wa Katonda; kubanga bimuboneka nga busirusiru; era takyayinza kubimanya, kubanga bimanyibwa mu ngeri ey’omwoyo.’ 1 Abakkolinso 2:14. Mu kukkiriza mwe emmeeme eraba ekitiibwa kya Yesu. Ekitiibwa kino kikwekeddwa okutuusa nga, okuyita mu Mwoyo Omutukuvu, okukkiriza kukumiddwa mu mmeeme.

> “By the public rebuke of their unbelief these disciples were still further alienated from Jesus. They were greatly displeased, and wishing to wound the Saviour and gratify the malice of the Pharisees, they turned their backs upon Him, and left Him with disdain. They had made their choice,—had taken the form without the spirit, the husk without the kernel. Their decision was never afterward reversed; for they walked no more with Jesus.

> Olw’okukangavvulwa mu lwatu olw’obutakkiriza bwabwe, abayigirizwa bano ne bayongera okweyawula okuva eri Yesu. Baasunguwala nnyo, era nga baagala kumulumya Omulokozi ne basanyusa obubi bw’Abafalisaayo, ne bamukuba emabega, ne bamuvuddeko n’obunyoomo. Baabadde bamalirizza okusalawo—ne bakwata ekifaananyi kyokka awatali Omwoyo, ekikumba awatali ensigo. Okusalawo kwabwe tekyakyusibwa nate; kubanga tebaakyaddamu okutambulira wamu ne Yesu.

> “‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

> "‘Ekisunsuzo kye kiri mu mukono gwe, era anaatukuza ddala oluggya lwe, n’akuŋŋaanya eŋaano ye mu ggwanika.’ Matayo 3:12. Buno bwali bumwe ku biseera by’okutukuza. Mu bigambo by’amazima, amaguwa gaali gayawulibwa okuva mu eŋaano. Olw’okuba nga baali b’amalala nnyo era beesiima nga batuukirivu okutuuka n’okugaana okunenyezebwa, era nga baagala ensi nnyo okutuuka n’okugaana obulamu obw’obuwombeefu, bangi ne bamuvaako Yesu. N’abangi bakyakola kye kimu. Leero emyoyo gigezebwa nga bwe baagezebwa abayigirizwa abo mu kkuŋŋaaniro e Kaperunawumu. Amazima bwe lituusibwa mu mitima gyabwe, balaba nti obulamu bwabwe tebukkiriziganya n’okwagala kwa Katonda. Balaba obwetaavu bw’okukyuka kwonna mu bo; naye tebayagala kutandika omulimu ogw’okwegaana. Noolwekyo basunguwala nga ebibi byabwe bikkuliddwa. Bagenda nga banyize, ng’abayigirizwa bwe baava ku Yesu, nga beemulugunya, ‘Ekigambo kino kikakafu; ani ayinza okukiwulira?’" The Desire of Ages, 392.

By “words of truth” the gold and silver of Malachi’s illustration of the final temple cleansing of the one hundred and forty-four thousand was represented.

Mu "bigambo eby'amazima" mwe byayimiririzibwa zaabu ne ffeeza eby’omu kulabirako kwa Malaki okw’okutukuza kwa yeekaalu okusembayo okw’abantu 144,000.

> 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. Malachi 3:1, 2.

> Laba, ndisindika omubaka wange, aliteekateeka ekkubo mu maaso gange: era Mukama gwe munoonya, alijja mangu mu yeekaalu ye, era omubaka w’endagaano gwe mwegomba: laba, ajja, bw’ayogera Mukama w’eggye. Naye ani ayinza okusigalawo ku lunaku lw’okujja kwe? era ani ayimirira bw’alirabika? kubanga ali ng’omuliro gw’omutemeza effeeza, era ng’ensabuni y’abasuukusa. Malaki 3:1, 2.

All the prophets, including Malachi are identifying the last days. In the first of these articles we cited, The 1888 Materials, page 403, where we are informed, “He who rests satisfied with his own present imperfect knowledge of the Scriptures, thinking this sufficient for his salvation, is resting in a fatal deception. There are many who are not thoroughly furnished with Scriptural arguments, that they may be able to discern error, and condemn all the tradition and superstition that has been palmed off as truth.” Those identified in the same passage “are not close Bible students,” who have “not studied to a purpose” the “passages of Scripture” where there exists “differences of opinion.” Those being addressed “do not read the Bible [in order] to appropriate the marrow and fatness to their own souls. They do not feel that it is the voice of God speaking to them. But, if we would understand the way of salvation, if we would see the beams of the Sun of righteousness,” they “must study the Scriptures for a purpose.”

Bannabbi bonna, nga n’e Malaki, balaga ennaku ez’enkomerero. Mu ky’ekisooka ku bino bye twajuliriza, The 1888 Materials, omuko 403, mwe tubuulirwa nti, “Oyo awummulira ng’asiimye okumanya kwe okw’obutatuukirivu kw’alina kati ku Ebyawandiikibwa, ng’alowooza nti kuno kumumala olw’obulokozi bwe, aba awummudde mu kulimbibwa okuzikiriza. Waliwo bangi abatateekebwateekebwa ddala n’empaka ez’Ebyawandiikibwa, okuba nga basobola okutegeera ensobi, ne bagaana ennono zonna n’okukkiriza okw’obutamanya okwateekeddwawo ng’amazima.” Abo abalambiddwa mu kyawandiikibwa kye kimu “si basomi ba Bayibuli abegendereza ennyo,” era “tebasomye na kigendererwa” ebitundu by’Ebyawandiikibwa “mwe mulimu obutakkaanya bw’ebirowoozo.” Abo aboogeddwako “tebasoma Bayibuli okwetwalira omujjuvu n’obugimu mu myoyo gyabwe. Tebawulira nti ddoboozi lya Katonda libayogerako. Naye, singa twandyagadde okutegeera ekkubo ery’obulokozi, singa twandyagadde okulaba emimuli gy’Omusana ogw’obutuukirivu,” “balina okusoma Ebyawandiikibwa n’ekigendererwa.”

The first article identified that one of the pieces of their misguided prophetic model is the passage from The Great Controversy, which records, “Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.” The Great Controversy, 615. Their private interpretation claims this sentence is identifying “Romanism” as past history and “apostate Protestantism” as the modern world. After the grammatical evidence that the application they make on this sentence has been wrested from its correct meaning, they exhibited no public retraction of the false application. In fact they used the very passage to advertise their next zoom meeting. Yet we are informed that “We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth.” There was no effort to retract the false claim, which appears to be evidence that those promoting this false application are not “inquiring diligently” to “know what is truth.”

Ekiwandiiko ekisooka kyalaga nti emu ku bitundu by’enkoola yaabwe ey’obunnabbi etalungamye kye kitundu okuva mu The Great Controversy, ekigamba nti, "Obukatoliki bw’e Roma mu Nsi Enkadde n’ObuProtestanti obujeemu mu Nsi Empya banaakolanga mu ngeri efaanagana eri abo abassa ekitiibwa mu biragiro bya Katonda byonna." The Great Controversy, 615. Okutaputa kwabwe okw’obwannannyini kugamba nti sentensi eno ewa obulambuzi nga "Obukatoliki bw’e Roma" kye byafaayo ebyayita, ate "ObuProtestanti obujeemu" ye nsi ya leero. Oluvannyuma lw’obujjulizi obw’eby’enjogera obulaga nti enkozesa gye bakoze ku sentensi eno bagiggyizza ku makulu gaayo amatuufu, tebaakola kusazaamu kwonna mu lwatu ku nkozesa eyo ey’obulimba. Mu butuufu, bakozesezza ddala ekitundu ekyo okutangaza olukuŋŋaana lwabwe oluddako ku Zoom. Naye tumanyisiddwa nti, "Kisaanidde tuteeke mu mitima gya bonna obwetaavu bw’okunoonyereza ennyo mu mazima ga Katonda, balyoke bamanye nti ddala bamanyi kye mazima." Tewabangawo kugezaako kusazaamu ekiteeso ekyo eky’obulimba, ekirabika nga bujjulizi nti abo abawagiza enkozesa eyo ey’obulimba tebalina "okunoonyereza ennyo" "okumanya kye mazima."

From the beginning of this controversy, we have approached it as if it was more than simply a disagreement between truth and error over who the robbers of thy people represent, and I still hold that position. The articles on the book of Daniel had reached a point by number two hundred where the significance of verses thirteen to fifteen of Daniel eleven had been soundly set forth. The verses represent the history from 1989 unto the soon-coming Sunday law that exists in verse forty of Daniel eleven.

Okuva ku ntandikwa y’okukyayanira kuno, twakikwatira nga kisukkiridde kubeera kuwakana kwa bulijjo wakati w’amazima n’ensobi ku nsonga y’ani abanyazi b’abantu bo b’akiikirira, era nkyeyimirira ku kifo ekyo. Ebiwandiiko ku kitabo kya Danyeri byali bituuse ku namba 200, nga mu kiseera ekyo amakulu g’ennyiriri 13 okutuuka ku 15 mu Danyeri 11 gaali galambikiddwa bulungi. Ennyiriri ezo zikiikirira ebyafaayo okuva mu 1989 okutuuka ku tteeka lya Sande eririrawo ddala, eryogerwako mu nnyiriri amakumi ana eya Danyeri 11.

We have been identifying that history as the hidden history of verse forty. We have also identified that when Sister Whites states “the book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days,” that the hidden history of Daniel chapter eleven verse forty is “that portion of the prophecy of Daniel.” Verses thirteen through fifteen represent the prophetic truth which is unsealed in the last days. Those three verses are therefore also represented as both the “Revelation of Jesus Christ” and the “Seven Thunders” in the book of Revelation that is unsealed just prior to the close of probation. When Sister White refers to that “portion of the book of Daniel,” the passage where the statement is located states:

Tukibadde tukiraga nti ebyafaayo ebyo bye byafaayo ebyakwekebwa eby’olunyiriri amakumi ana. Era tukizuudde nti, Sister White bw’agamba nti, “ekitabo ekyasibiddwa si Okubikkulirwa, wabula ekitundu eky’obunnabbi bwa Danyeri ekikwata ku nnaku ez’enkomerero,” kiba kitegeeza nti ebyafaayo ebyakwekebwa eby’omu Danyeri essuula kkumi n’emu, olunyiriri amakumi ana bye “ekyo kitundu eky’obunnabbi bwa Danyeri.” Ennyiriri kkumi n’asatu okutuuka ku kkumi n’ettaano ziyimiririra amazima g’obunnabbi agaggulwawo mu nnaku ez’enkomerero. Noolwekyo ennyiriri ezo ssatu nazo ziyimiririrwa nga “Okubikkulirwa kwa Yesu Kristo” era nga “Enkuba Musanvu” mu kitabo ky’Okubikkulirwa ekiggulwawo nga kinaatera okuggwaawo ekiseera eky’okukkirizibwa. Sister White bw’ayogerako ku “kitundu ekyo eky’ekitabo kya Danyeri,” ekitundu ky’ebyawandiikibwa mwe waliyo ekigambo ekyo kigamba nti:

> “Let none think, because they cannot explain the meaning of every symbol in the Revelation, that it is useless for them to search this book in an effort to know the meaning of the truth it contains. The One who revealed these mysteries to John will give to the diligent searcher for truth a foretaste of heavenly things. Those whose hearts are open to the reception of truth will be enabled to understand its teachings, and will be granted the blessing promised to those who ‘hear the words of this prophecy, and keep those things which are written therein.’

> Tewabeewo alowooza nti olw’okuba tebasobola kunnyonnyola amakulu g’akabonero buli kimu mu Kubikkulirwa, tewali kiganyulo eri bo okunoonyereza mu kitabo kino nga bagezaako okumanya amakulu g’amazima mwe mulimu. Oyo eyabikkulira Yokaana ebyama bino aligaba omunoonya amazima omunyiikivu akamanyirizo akasookerwako ku bintu eby’eggulu. Abo abalina emitima egyaggule mu kuwaniriza amazima balisobozesebwa okutegeera eby’okuyigiriza byagyo, era baligabwa omukisa ogusuubiziddwa abo abawulira ebigambo by’obunnabbi buno, ne bakuuma ebyo ebyawandiikiddwa omuli.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 584, 585.

> Mu Kitabo ky’Okubikkulirwa ebitabo byonna eby’Bayibuli byungana era we bikkoma. Wano mulimu okutuukiriza kw’Ekitabo kya Danyeri. Ekimu ky’obunnabbi; ekirala ky’okubikkulirwa. Ekitabo ekyateekebwako akabonero si Ekitabo ky’Okubikkulirwa, wabula ekitundu ky’obunnabbi bwa Danyeri ekikwata ku nnaku ez’enkomerero. Malayika n’alagira nti, “Naye ggwe, ayi Danyeri, ziba ebigambo, era ossaako akabonero mu kitabo, okutuusa ku biro eby’enkomerero.” Danyeri 12:4. Ebikolwa by’Abatume, 584, 585.

The word “complement” means to bring to perfection. The portion of the book of Daniel that relates to the last days, which is unsealed at the time of the end, is made perfect when combined, “line upon line” with the “Revelation of Jesus Christ,” and “the Seven Thunders.” Those three representations are the message which is unsealed, and therefore represents the “words of truth” that are employed to “purge” the one hundred and forty four thousand in the final temple cleansing of Malachi, as represented in verses thirteen to fifteen of Daniel eleven. The verse in the middle is the verse where the current controversy is represented, and as such represents the identical controversy that confronted the Millerites in their prophetic history.

Ekigambo "complement" kitegeeza okuleta ekintu mu butuukirivu. Ekitundu ky'ekitabo kya Danyeri ekikwata ku nnaku ez'enkomerero, ekigguddwawo mu kiseera ky'enkomerero, kituukirizibwa nga kiyungiddwa, "olunyiriri ku linyiriri," ne "Okubikkulirwa kwa Yesu Kristo," n’ "Enkuba omusanvu." Ebisatu ebyo bye bubaka obugguddwawo, era ne bityo biraga "ebigambo eby’amazima" ebikozesebwa "okutukuza" abo 144,000 mu kutukuza okusembayo kw’yeekaalu okw’ogerwaako e Malaki, nga bwe kulagibwa mu Danyeri essuula 11, eby’ekitundu 13 okutuuka ku 15. Ekitundu ekiri wakati kye kitundu we ziragiribwa empaka eziriwo kaakano, era bwe kityo kiraga empaka zimu ddala ze baasisinkana abagoberezi ba Miller mu byafaayo by’obunnabbi byabwe.

To claim the “robbers of thy people” in verse fourteen is the United States is a perfect parallel to the Protestants of Millerite history claiming that the robbers represented Antiochus Epiphanes. The controversy will purge the dross from the gold and silver, but the more important issue is that the controversy has been allowed to lead those represented by the Levites of Malachi chapter three to study more deeply than ever before God’s prophetic Word. The “dirt brush Man” of William Miller’s dream is now sweeping the counterfeit coins and jewels out of the room, in advance of His work in reassembling the genuine jewels into a perfect order which shines ten times brighter than the sun.

Okugamba nti ‘abambuzi b’abantu bo’ ab’omu olunyiriri olw’ekkumi n’ennya be United States kufaanagana ddala n’engeri Abaprotesitanti ab’omu byafaayo bya Millerite gye baagambamu nti ‘abambuzi’ be Antiochus Epiphanes. Obutakkaanya buno bujja kusunsula obukyafu okuva mu zzaabu n’efeza, naye ekisinga obukulu kwe kuba nti obutakkaanya buno bukkiriziddwa okukulembera abo abakiikiriddwa Abeleva ab’omu Malaki essuula essatu okuzama mu Kigambo kya Katonda eky’obunnabbi okusinga edda. ‘Omusajja w’omuko’ mu kirooto kya William Miller kati asuula ensimbi enkemu n’amayinja g’ekiwani okuva mu kisenge, nga ateekateekera omulimu gwe ogw’okuddamu okukungaanya amayinja amatuufu n’okugatereeza mu ntegeka entuufu eyaka emirundi kkumi okusinga enjuba.

The controversy was allowed to take place to accomplish that very work, for we have been informed that, “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth.”

Empaka zino zakkirizibwa okubaawo okutuukiriza omulimu ogwo gwennyini, kubanga twategeezebwa nti, "Katonda ajja kugolokesa abantu be; singa emikodyo emirala giremererwa, enyigiriza enkyamu zijja okuyingira mu bo, ne zibasunsula, ne ziwawula obuwuya ku eŋaano. Mukama ayita bonna abakkiriza ekigambo kye okuzuukuka okuva mu tulo. Omusana omwendo guzze, ogw'ekiseera kino. Omusana guno gwe mazima ga Baibuli, era gulaga obulabe obututuukiriddeko. Omusana guno gusaanidde okutuleetera okuyiga Ebyawandiikibwa n'obunyiikivu, era n'okukebera ennyo n'obwegendereza ebifo by'okukkiriza bye tuyimiriddeko. Katonda ayagala ebikwata ku mazima byonna n'ebifo byagyo byonna binonyerezebweko mu bujjuvu era n'obugumiikiriza, nga waliwo okusaba n'okusaala enjala. Abakkiriza tebalina kuwummulira mu biteeberezebwa n'ebirowoozo ebitalambulukiriziddwa ku kye mazima kye kiri."

The “heresies” He allows and employs to arouse His sleeping saints are “old controversies.”

"Ebiyigiriza eby'obulimba" by'akkiriza era by'akozesa okuzuukusa abatukuvu be abeebase bye "empaka enkadde."

> “In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been, will be repeated. Old controversies will be revived, and new theories will be continually arising. But God’s people, who in their belief and fulfillment of prophecy have acted a part in the proclamation of the first, second, and third angels’ messages, know where they stand. They have an experience that is more precious than fine gold. They are to stand firm as a rock, holding the beginning of their confidence steadfast unto the end.” Selected Message, book 2, 109.

> Mu byafaayo ne mu bubaka bw’obunnabbi, Ekigambo kya Katonda kiraga olutalo olwamaze ebbanga ddene wakati w’amazima n’obulimba. Olutalo olwo lukyagenda mu maaso. Ebyo ebyaliwo bijja okuddibwamu. Empaka enkadde zijja kuzukizibwa, era n’endowooza empya zijja okweyongera okulabika bulijjo. Naye abantu ba Katonda, ababadde mu kukkiriza kwabwe n’okutuukirizibwa kw’obunnabbi bakozeeko ekitundu mu kulangirira obubaka bw’omumalayika asooka, ow’okubiri, n’ow’okusatu, bamanyi we bayimiridde. Balina obumanyirivu obw’omuwendo ogusinga zaabu entongole. Balina okuyimirira buggumu ng’olwaazi, nga bakwatirira ku ntandikwa y’okukkakasa kwabwe nga bakakamu okutuusa ku nkomerero. Obubaka Olulondeddwa, ekitabo 2, 109.

The controversy over the “robbers of thy people” is an old controversy from the Millerite history, which is the “beginning of their confidence” that they are told to hold “steadfast to the end.” The “beginning of” the one hundred and forty-four thousand’s “confidence” is the foundational truths which are represented upon the 1843 and 1850 pioneer charts.

Obutakkanya ku "banyazi b'abantu bo" bwe butakkanya bwa dda obuva mu byafaayo by'Abamillerite, era ebyafaayo ebyo bye "entandikwa y'okukakasa kwabwe" bye bategeeza okunywererako okutuusa ku nkomerero. "Okutandika kw'okukakasa kw'abantu 144,000" kwe mazima ag'ensisi agalagibwa ku bipande bya 1843 ne 1850 eby'abatandisi.

> “The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give John for his people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin, and rob the people of God of their past experience, giving them instead a false science.

> Omulabe agezaako okuwabya ebirowoozo bya baganda baffe n’abannyinaffe okuva ku mulimu ogw’okutegeka abantu okuyimirira mu nnaku zino ez’enkomerero. Enjogana ze ez’obulimba zitegekeddwa okuggyamu ebirowoozo ku bulabe n’obuvunaanyizibwa obw’essaawa eno. Bagitwala nga si kintu ekitangaala Kristo kye yava mu ggulu okuwa Yokaana olw’abantu be. Bayigiriza nti ebintu ebiri ddala mu maaso gaffe tebirina bukulu bumala okufuna okwegendereza okw’enjawulo. Bagagyamu amaanyi amazima agava mu ggulu, era banyaga abantu ba Katonda ebyo bye bayitamu edda, ne babawa mu kifo kyabyo sayansi ey’obulimba.

> “‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’

> 'Bw'ati bw'ayogera Mukama nti, muyimirire mu makubo, mutunuulire, mubuuze ku makubo ag'edda, ekkubo erirungi liri ludda wa, mugendemwo.'

> “Let none seek to tear away the foundations of our faith,—the foundations that were laid at the beginning of our work, by prayerful study of the Word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way, and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.

> Tewaba n’omu anoonya okumenyaawo emisingi gy’okukkiriza kwaffe—emisingi egyateekebwawo ku ntandikwa y’omulimu gwaffe, mu kwekenneenya Ekigambo nga tuli mu kusaba era ne mu kubikkulirwa. Ku misingi gino tumaze emyaka amakumi ataano nga tuzimbirako. Abantu bayinza okulowooza nti bazudde engeri empya, era nti bayinza okuteeka omusingi omugumu okusinga ogwateekebwawo. Naye kino ky’obulimba obukulu. Tewali muntu ayinza okuteeka omusingi omulala okujjako ogwateekebwawo.

> “In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand?—It soon fell; for it was not founded upon the Rock.

> Edda bangi baakwatamu omulimu gw’okuzimba okukkiriza okuggya, n’okuteekawo emisingi emipya. Naye obuzimbe bwabwe bwayimirira okumala ebbanga ki? Bwagwa mangu; kubanga tebwazimbirwa ku lwazi.

> “Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying, ‘Other foundation can no man lay than that is laid’?

> Abayigirizwa abaasooka tebaalina okusisinkana ebigambo by’abantu? Tebaalina kuwuliriza enjigiriza ezikyamu, era oluvannyuma, nga bamaze okutuukiriza byonna, ne bayimirira nga bakakanye, nga bagamba nti, ‘Tewali ntandikwa ndala omuntu asobola okuteekawo okuggyako eyaateekebwawo’?

> “So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Review and Herald, March 3, 1904.

> Kale tuteekwa okukuuma okutandikira kw’obwesige bwaffe nga tuli banywevu okutuusa ku nkomerero. Ebigambo eby’amaanyi byatumiddwa Katonda ne Kristo eri abantu bano, nga bibaggya mu nsi, kimu ku kimu, ne bibayingiza mu mwangaza omutereevu gw’amazima ag’ennaku zino. N’emimwa egyakwatiddwa omuliro omutukuvu, abaddu ba Katonda balangiridde obubaka. Eddoboozi ly’Obwakatonda lyassaako akasirika ku butuufu bw’amazima agalangiriddwa. Review and Herald, nga 3 Maachi 1904.

Jeremiah’s “old paths,” are the “foundations that were laid at the beginning of our work.” Those truths were founded “upon the Rock,” and in the Millerite history those foundational truths were the “present truth” message that was proclaimed in 1842, 1843 and 1844.

‘Emiryendo egy’edda’ gya Yeremiya ge ‘emisingi egyateekebwawo ku ntandikwa y’omulimu gwaffe.’ Ebyo eby’amazima byasimbibwa ‘ku Jjinja,’ era mu byafaayo bya ba Millerite ebyo eby’amazima eby’emisingi byali obubaka bwa ‘amazima ag’ekiseera’ obw’abuulibwa mu 1842, 1843 ne 1844.

> “May God help you to receive the words that I have spoken. Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.

> Katonda abayambe okwaniriza ebigambo bye nnyogedde. Abayimirira ng’abalinzi ba Katonda ku bbugwe bwa Sayuuni babe abantu abasobola okulaba obulabe obulindiridde abantu, abantu abayinza okwaawula wakati w’amazima n’obukyamu, obutuukirivu n’obutali butuukirivu.

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given. Brethren and sisters, God lives and reigns and works today. His hand is on the wheel, and in his providence he is turning the wheel in accordance with his own will. Let not men fasten themselves to documents, saying what they will do, and what they will not do. Let them fasten themselves to the Lord God of heaven. Then the light of heaven will shine into the soul-temple, and we shall see the salvation of God.” Review and Herald, April 14, 1903.

> Okulabula kuzze: Tewali kintu ky’okukkirizibwa kuyingira ekisobola okutabangula omusingi gw’okukkiriza gwe twazimbirako okuva lwe lwajja obubaka mu 1842, 1843, ne 1844. Nnali mu bubaka buno, era okuva olwo mbadde nnyimirira mu maaso g’ensi, nga mwesigwa eri ekitangaala Katonda ky’atuwadde. Tetusuubira kuggyamu ebigere byaffe ku pulatifomu gye byateekebwako, kubanga buli lunaku twanoonyanga Mukama mu kusaba okw’amaanyi, nga tunoona ekitangaala. Mulowooza nti nandyinza kulekeraawo ekitangaala Katonda kye yampa? Kigenda okuba ng’ejjinja ery’emirembe gyonna. Kibadde kinkulembera okuva lwe kyawa. Bannange basajja n’abakyala, Katonda mulamu era afuga era akola leero. Omukono gwe guli ku volanti, era mu buyinza bwe obw’okulabirira azungula volanti nga kigoberera okwagala kwe. Abantu tebalina kwekwata ku biwandiiko, ne bagamba kye banaakola n’ebyo bye bataakola. Bekkate ku Mukama Katonda w’eggulu. Awo ekitangaala eky’eggulu kijja kumulira mu yeekaalu y’emmeeme, era tunaalaba obulokozi bwa Katonda. Review and Herald, Epreeri 14, 1903.

The message that was proclaimed “in 1842, 1843, and 1844” is the message represented upon the 1843 pioneer chart. In May of 1842, three hundred 1843 charts were printed. Ellen White and the pioneers all gave testimony that the chart was a fulfillment of Habakkuk chapter two’s command to write the vision and make it plain upon tables. In that very history there were three hundred Millerite preachers, and SDA historians testify to the fact that they all employed the 1843 chart.

Obubaka obwalangirirwa mu 1842, 1843 ne 1844 kye kimu n’obubaka obwalagibwa ku chaati ya bapayoniya ey’omwaka gwa 1843. Mu Meyi wa 1842, chaati za 1843 bikumi bisatu zaafulumizibwa. Ellen White n’abapayoniya bonna baawa obujulizi nti chaati eyo yali okutuukirira kw’ekiragiro ekiri mu Habakkuku essuula ey’okubiri ekigamba nti, “wandiika olwoleso era olukole lwangu ku bipande.” Mu mulembe ogwo waaliwo ababuulizi ba Millerite bikumi bisatu, era bannabyafaayo ba SDA bajuliriza nti bonna baakozesa chaati ya 1843.

What would possess a person to claim that the pioneer identification of Rome as the robbers of thy people, as represented upon the chart, is erroneous? What would possess someone to receive that claim? Yet, what possesses those of us that claim to accept the pioneer understanding that Rome is symbolized with the expression, “robbers of thy people,” and yet in reality not be able to defend that understanding for themselves?

Kiki ekiyinza okuleetera omuntu okutegeeza nti okulambulula kw’abasooka nti Loma be banyazi b’abantu bo, nga bwe kulagiddwa ku chati, kukyamu? Kiki ekiyinza okuleetera omuntu okukkiriza ekyo ekigambibwa? Kyokka, kiki ekituleetera ffe abegamba nti twakkiriza okutegeera kw’abasooka nti Loma efananyizibwa mu kigambo, “banyazi b’abantu bo,” ate mu mazima nga tetusobola kuwabirira okutegeera okwo ku lwaffe?

In the first article we cited the following passage:

Mu kiwandiiko ekyasooka twanukula ebigambo ebiddako:

> “Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us.” Testimonies, volume 5, 708.

> "Wadde nga omuntu ayinza okuyongera mu magezi bwe bwonna, taleeme na kaseera konna kulowooza nti tewetaagisa okunoonyereza mu Byawandiikibwa mu bujjuvu era obutawummula okufuna omusana ogw'okusinga. Nga bantu, buli omu ku ffe ayitiddwa okubeera omusomi w'obunnabbi. Kiteekwa okubeera nti tutunula n'obunyikivu tulyoke tutegere omusana ogutono gwonna Katonda gw'anaatuleetera." Testimonies, Voliyumu 5, 708.

I claim the “light which God” is now presenting “to us” is that we have not fully awakened to our responsibility to personally understand the first fifteen verses of Daniel eleven, and that we have not understood that verses thirteen to fifteen of that same chapter represent the truths that accomplish the final purging and sealing of the one hundred and forty-four thousand. If there were no heresies introduced in this very history it would provide evidence that we are wide awake. But this controversy proves otherwise.

Nnemeza nti “ekitangaala Katonda” ky’ali okutulaga “ffe” kaakano kye kuli nti tetunnazuukuka ddala ku buvunaanyizibwa bwaffe obw’okutegeera mu bwannannyini ennyiriri kkumi n’ettano ezisooka ez’Essuula ey’ekkumi n’emu mu kitabo kya Daniela, era nti tetutegeedde nti ennyiriri kkumi na ssatu okutuuka ku kkumi n’ettano ez’omu essuula eryo gennyini ziyimiririra amazima agatuukiriza okutukuza okw’enkomerero n’okutekebwako akabonero kw’aba 144,000. Singa tewaaliiyo enjigiriza ez’obukyamu ezaleeteddwa mu byafaayo bino bennyini kyandibadde obujulizi nti tuzuukuse nnyo. Naye obutakkaanya buno bulaga nti si bwe kityo.

> “The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what. . ..

> Okuba nti tewali mpaka oba kutabuka mu bantu ba Katonda tekirina kutwalibwa ng’obukakafu obumalirivu nti bakwatirira ku nyigiriza entuufu. Waliwo ensonga z’okutya nti tebasobola bulungi okuyawula amazima n’obulimba. Bwe waba nga tewali mibuuzo mipya egitandikibwa mu kunoonyereza ku Byawandiikibwa, bwe waba nga tewali enjawukana mu birowoozo evaako abantu okunoonyereza mu Baibuli bo bennyini okukakasa nti balina amazima, walibaawo bangi kaakano, nga bwe kyali mu biseera eby’edda, abanakwatira ku nnono ne basinza kye batamanyi. . ..

> “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.

> Katonda alikukumula abantu be; ssinga engeri endala zigaana, enjigiriza ez’obukyamu zijja kuyingira mu bo, ne zibasunsuza, nga zisunsula obusuwa okuva ku eŋaano. Omukama ayita bonna abakkiriza ekigambo kye okuzuukuka okuva mu tulo. Omusana ogw’omuwendo gutuuse, ogukwatirira ekiseera kino. Guno gwe mazima ga Bayibuli, agalaga obulabe obututuuseeko. Omusana guno gulina okutuleeta mu kunoonyereza okw’amaanyi mu Byawandiikibwa n’okwekenneenya ennyo ebyo bye tuyimirirako. Katonda ayagala buli njuyi n’ebifo by’amazima binoonyerezebwemu ddala, n’obugumiikiriza, nga tusaba era nga tusiba omukanda. Abakkiriza tebasaanidde kwesigamira ku bitekerezebwa byokka n’endowooza ezitalambikidde bulungi ku kye kituumibwa amazima. Okukkiriza kwabwe kuteekwa okuzimbibwa ku Kigambo kya Katonda nga kunywevu, era bwe kinaatuuka ekiseera eky’okukemebwa ne baleetebwa mu maaso g’obukiiko okuddamu olw’okukkiriza kwabwe, basobole okuwa ensonga y’ensuubirwa eri mu bo, n’obukkakkamu n’okutya.

> “Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound.” Testimonies, volume 5, 708.

> "Mukangavvule, mukangavvule, mukangavvule. Ensonga ze tutegeeza eri ensi zibeerenga gye tuli mazima amalamu. Kikulu nti bwe tulwanirira enjigiriza ze tutwala ng’emisingi egy’okukkiriza, tetukkirizenga ffe bennyini kweyambisa nsonga ezitali entufu mu bujjuvu." Obujulizi, ekitabo eky’okutaano, 708.

As we move forward in this consideration of the robbers of God’s people we will demonstrate that the argument upon verse fourteen of Daniel eleven between the Protestants and the Millerites is identical to the argument between the new and private interpretation that the United States, and not Rome, establishes the vision. The position that The Great Controversy uses the expression, “old world” to identify past history is a “supposition and ill-defined idea” and it is an illustration of an “argument that is not wholly sound.”

Nga bwe tuyongera mu kunoonyereza kuno ku abannyazi b’abantu ba Katonda, tujja kulaga nti empaka ku Danyeri 11:14 wakati w’Abaprotestanti n’Abamillerite zimu ddala n’empaka eziri wakati w’okutaputa okuggya era okw’obwannannyini okugamba nti United States, si Roma, ye esimbawo okwolesebwa. Okuteesa nti The Great Controversy ekozesa ekigambo, "old world," okutegeeza ebyafaayo ebyayita kwe "kuteebereza n’ekirowoozo ekitalambulukuse bulungi," era kya kulabirako ku "mpaka ezitali z’amazima ddala."

Those who have used the passage to uphold their supposition that the Millerites were incorrect in identifying Rome as the robbers of thy people, should fulfill their Christian obligation and publicly retract their claim, for it is unsustainable grammatically and historically. For those sitting on the side-lines of this controversy, you are responsible to rightly divide the word of truth, for you have been called to be an individual who is a student of prophecy, not a follower of a man’s idea.

Abo abakozesezza ekitundu ky'Ebyawandiikibwa okunyweza okuteebereza kwabwe nti Aba Millerite baali bakyamu mu kubalaga nti Abaroma be bambuzi b'abantu bo, balina okujuza obuvunaanyizibwa bwabwe bwa Kikristaayo era mu lwatu basazeemu kye bagamba, kubanga tekisoboka kukiwagira mu mateeka g'enjogera wadde mu byafaayo. Eri abo abali ku mabbali mu mpaka zino, muli n'obuvunaanyizibwa okuteekateeka bulungi ekigambo eky'amazima, kubanga muyitiddwa okubeera abayizi b'obunnabbi, si bagoberezi b'endowooza y'omuntu.

Men wrest the Scriptures to their own destruction.

Abantu bavuunika Ebyawandiikibwa Ebitukuvu okuzikirira kwabwe kennyini.

> And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction. Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness. But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and forever. Amen. 2 Peter 3:15–18.

> Era mulowooze nti obugumiikiriza bwa Mukama waffe bwe bulokozi; era nga ne muganda waffe omwagalwa Pawulo, ng’amagezi ge yaweebwa bwe gali, yabawandiikira; nga era mu bbaluwa ze zonna ayogeramu ku bintu bino; mwe mulimu ebimu ebizibu okutegeera, ebyo abatamanyi n’abatanywevu babivuunika, nga bwe bakola n’ebyawandiikibwa ebirala, okuleetera okuzikirira kwabwe kennyini. Kale mmwe abeeyagibwa, kubanga mumanyi dda ebintu bino, mwekuume mulemenga okugoberera ensobi y’ababi ne mugwa okuva mu kunywera kwammwe. Naye mukule mu kisa, era mu kumanya kwa Mukama waffe n’Omulokozi waffe Yesu Kristo. Ekitiibwa kibeere eri ye kaakano n’emirembe gyonna. Amina. 2 Peetero 3:15-18.

Peter states that it is the “unlearned and unstable” who “wrest” the Scriptures “unto their own destruction.” In agreement with that fact is Sister White’s repeated warnings to us to study for ourselves. If we are not fulfilling our responsibility to be students of prophecy, we are determining our own destruction.

Peetero agamba nti “abatayiga era abatali beesigika” be “bakyamya” Ebyawandiikibwa “okutuuka ku kuzikirira kwabwe bo bennyini.” Nga kikwatagana n’ekkyo, Sister White atulabula emirundi mingi tusome ffennyini. Bwe tutatuukiriza obuvunaanyizibwa bwaffe okubeera abayizi b’obunnabbi, tuba twesaliraawo okuzikirira kwaffe.

It is the robbers of thy people who establish the vision, and Solomon identifies that where there is no vision the people perish.

Abanyazi b’abantu bo be bateekaawo okwolesebwa, ate Sulemaani alaga nti awatali kwolesebwa abantu bazikirira.

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

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

One of the definitions of “perish” is to be made naked. Where there is an incorrect understanding of the vision, it is based upon the fact that the symbol that establishes the vision is not understood, or incorrectly understood. To be among those who perish in Solomon’s warning is to secure the nakedness represented by the Laodiceans who are spewed out of the mouth of the Lord at the soon coming Sunday law. Why would we accept an idea that misrepresents the clear meaning of Sister White’s comments upon the old and new world, and that rejects the Millerite identification that it is Rome who establishes the vision, which was directly represented upon the 1843 chart, which represents the foundational truths of Adventism, and which is Christ, the Rock of Ages that is represented by all sacred illustration of the foundations?

Omu ku makulu g’ekigambo “perish” kwe kufuulibwa bwereere. Bwe wabaawo okutegeera okw’enkyamu ku kwolesebwa, kuba kuzimbiddwa ku nsonga nti akabonero akateekawo kwolesebwa tekategeereddwa, oba kaategeereddwa mu ngeri enkyamu. Okuba mu abo abazikirira mu kulabula kwa Sulemaani kwe kukakasa obwereere obukiikirizibwa Ab’e Lawodikiya abasuulibwa okuva mu kamwa ka Mukama mu banga ttono nga etteeka lya Sande lijja. Lwaki twandikkiriza endowooza erisemesa amakulu ameerufu g’ebigambo bya Mukyala White ku Nsi Enkadde n’Ensi Empya, era erigaana okutegeera kw’Abamillerite nti Roma ye eteekawo kwolesebwa, ekyalabisibwa butereevu ku lupapula lwa 1843, olulaga amazima ag’omusingi g’ObuAdiventisi, era omusingi guno ye Kristo, Olwazi lw’Emirembe gyonna, olw’eragibwa mu buli kifaananyi ekitukuvu eky’emisingi?

> “But every building erected on other foundation than God’s word will fall. He who, like the Jews in Christ’s day, builds on the foundation of human ideas and opinions, of forms and ceremonies of man’s invention, or on any works that he can do independently of the grace of Christ, is erecting his structure of character upon the shifting sand. The fierce tempests of temptation will sweep away the sandy foundation and leave his house a wreck on the shores of time.

> Naye ekizimbe kyonna ekizimbiddwa ku musingi omulala atali Kigambo kya Katonda kijja kugwa. Oyo, nga Abayudaaya mu biro bya Kristo, azimba ku musingi gw’ebirowoozo n’ebiteeso by’abantu, ku nnono n’emikolo egyateekebwawo omuntu, oba ku bikolwa byonna by’asobola okukola nga talina kisa kya Kristo, abeera azimba ekizimbe ky’empisa ze ku musenyi ogwekyuka-kyuka. Emiyaga egikambwe egy’okugezesebwa gijja kusangula omusingi ogw’omusenyi ne gireka ennyumba ye nga yazikiridde ku mabbali g’ebiro.

> “‘“Therefore thus saith the Lord God, … Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place.’ Isaiah 28:16, 17.

> 'Kale bw'ati bw'ayogera Mukama Katonda, ... Nditeeka okusalira emisango ku mpeta, n'obutuukirivu ku mubajje: omuzira gunaasangula ekiddukiriro ky'obulimba, n'amazzi ganaasukkirira ekifo eky'okwekwekamo.' Isaaya 28:16, 17.

> “But today mercy pleads with the sinner. ‘As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die?’ Ezekiel 33:11. The voice that speaks to the impenitent today is the voice of Him who in heart anguish exclaimed as He beheld the city of His love: ‘O Jerusalem, Jerusalem, which killeth the prophets, and stoneth them that are sent unto her! how often would I have gathered thy children together, even as a hen gathereth her own brood under her wings, and ye would not! Behold, your house is left unto you desolate.’ Luke 13:34, 35 , R.V. In Jerusalem, Jesus beheld a symbol of the world that had rejected and despised His grace. He was weeping, O stubborn heart, for you! Even when Jesus’ tears were shed upon the mount, Jerusalem might yet have repented, and escaped her doom. For a little space the Gift of heaven still waited her acceptance. So, O heart, to you Christ is still speaking in accents of love: ‘Behold, I stand at the door, and knock: if any man hear My voice, and open the door, I will come in to him, and will sup with him, and he with Me.’ ‘Now is the accepted time; behold, now is the day of salvation.’ Revelation 3:20; 2 Corinthians 6:2.

> Naye leero ekisa kwegayirira omwonoonyi. ‘Nga bwe ndi omulamu, bw’ayogera Mukama Katonda, sirina ssanyu mu kufa kw’omubi; wabula omubi akyuke okuva mu kkubo lye, abeere mulamu: mukyuke, mukyuke okuva mu makubo gammwe amabi; kubanga lwaki mufa?’ Ezeekyeri 33:11. Eddoboozi eryogera eri abatakyuka mu bibi byabwe leero lye ddoboozi lya oyo eyayogerera waggulu mu nnaku z’omutima bwe yalengera ekibuga eky’okwagala kwe: ‘Ai Yerusaalemi, Yerusaalemi, attira bannabbi, n’akuba amayinja abo abaamutumibwa eri ye! emirundi emingi nga nnyagalanga okukuŋŋaanya abaana bo wamu, ng’enkoko bw’ekuŋŋaanya abaana bwayo wansi w’ebiwawaatiro byayo, nammwe ne mutayagala! Laba, ennyumba yammwe ebirekedde nga matongo.’ Lukka 13:34, 35, R.V. Mu Yerusaalemi, Yesu yalaba akabonero k’ensi eyagaanye era eyanyooma ekisa kye. Yali akaaba, ai mutima omugumu, ku lulwo! Ne bwe amaziga ga Yesu gaali nga gatonnya ku lusozi, Yerusaalemi yandisobodde okwenenya, n’ewonya okuzikirira kwayo. Mu kaseera katono, Ekirabo eky’omu ggulu kyaguma ng’alindirira okukkirizibwa kwe. Kale, ai mutima, gy’oli Kristo akyakyogera mu ddoboozi ery’okwagala: ‘Laba, nnyimiridde ku mulyango, ne nkuba: omuntu yenna bw’awulira eddoboozi lyange, n’aggulawo omulyango, ndiyingira gy’ali, ne ndya naye, era naye n’arye nange.’ ‘Kati kye kiseera ekikkiriziddwa; laba, kati ye lunaku olw’obulokozi.’ Okubikkulirwa 3:20; 2 Abakkolinso 6:2.

> “You who are resting your hope on self are building on the sand. But it is not yet too late to escape the impending ruin. Before the tempest breaks, flee to the sure foundation. ‘Thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, of sure foundation: he that believeth shall not make haste.’ ‘Look unto Me, and be ye saved, all the ends of the earth: for I am God, and there is none else.’ ‘Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of My righteousness.’ ‘Ye shall not be ashamed nor confounded world without end.’ Isaiah 28:16, R.V.; 45:22; 41:10; 45:17.” Thoughts from the Mount of Blessing, 150–152.

> Mmwe abatadde essuubi lyammwe mu mmwe bennyini, muzimba ku musenyu. Naye tekinnaba kulwawo kusimattuka okuzikirira okusemberedde. Nga omuyaga omuyitirivu tekannabwatuka, muddukire ku musingi ogw'ekakasa. 'Bw'ati bw'ayogera Mukama Katonda nti, Laba, nteeka mu Sayuuni ejjinja ery'omusingi, ejjinja erigezeseddwa, ejjinja ery'ensonda ery'omuwendo omungi, ery'omusingi ogw'ekakasa: oyo akkiriza tayanguwa.' 'Muntunuulire Nze, mulyoke mulokoke, mmwe ensonda zonna z'ensi: kubanga Nze Katonda, era tewali mulala.' 'Totya; kubanga ndi naawe: teweewuniikirira; kubanga nze Katonda wo: nnaakunyweza; weewaawo, nnaakuyamba; weewaawo, nnaakulamira n'omukono gwange ogwa ddyo ogw'obutuukirivu bwange.' 'Temujja kuswala so temutataaganyizibwa emirembe gyonna ogutaggwaawo.' Isaaya 28:16, R.V.; 45:22; 41:10; 45:17. Ebirowoozo okuva ku Lusozi olw'Emikisa, 150-152.

We will continue this study in the next article.

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

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