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# The Book of Daniel - Number One-Hundred and Eighteen

Ekitabo kya Danyeri - Ennamba ekikumi n’ekkumi n’omunaana

The Prophetic Warning to Jerusalem: A Symbolic Portrayal of End-Time Events

Okulabula okw’obunnabbi eri Yerusaalemi: Okulaga mu bifaananyi ebigenda okubaawo mu nnaku ez’enkomerero

Author

Jeff Pippenger

Published

March 5, 2024

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The seven years of warning from 63 unto the year 70 that was proclaimed by the man who went “up and down the streets of Jerusalem, declaring the woes that were to come upon the city,” had been typified by the warning given to Jerusalem for three and a half years, first in the ministry of Christ, and then three and a half years in the ministry of the disciples. Previous articles have already identified that the destruction of Jerusalem could have been brought about at the cross, or later at the stoning of Stephen, but God’s long-suffering deferred His judgment upon the city and people.

Okulabula okw’emyaka musanvu okuva mu 63 okutuuka mu mwaka 70 okwalangirirwa omusajja eyayita "waggulu ne wansi mu nguudo za Yerusaalemi, ng’alangirira ennaku ez’ali okujja ku kibuga," kwafaananyizibwa mu kulabula okwaweereddwa Yerusaalemi okumala emyaka esatu n’ekitundu, okusooka mu buweereza bwa Kristo, oluvannyuma emyaka esatu n’ekitundu mu buweereza bw’abayigirizwa. Ebiwandiiko ebyayitaawo bimaze okulaga nti okuzikirizibwa kwa Yerusaalemi kwandibaddewo ku musaalaba, oba oluvannyuma mu kiseera eky’okukuba Stephen amayinja; naye obugumiikiriza bwa Katonda bwaleeta okusalirwa omusango ku kibuga n’abantu baakyo kusigibwa emabega.

> “And on ‘whomsoever it shall fall, it will grind him to powder.’ The people who rejected Christ were soon to see their city and their nation destroyed. Their glory would be broken, and scattered as the dust before the wind. And what was it that destroyed the Jews? It was the rock which, had they built upon it, would have been their security. It was the goodness of God despised, the righteousness spurned, the mercy slighted. Men set themselves in opposition to God, and all that would have been their salvation was turned to their destruction. All that God ordained unto life they found to be unto death. In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.

> Era ku 'oyo yenna gwe linaagwako, linaamulivunula.' Abantu abaagaana Kristo baali bagenda mangu okulaba ekibuga kyabwe n'eggwanga lyabwe nga bizikirizibwa. Ekitiibwa kyabwe kyandimenebwamu, ne kisaanuusibwa ng'effufu mu maaso g'empewo. Kiki ekyabazikiriza Abayudaaya? Kye kyali olwazi lwe singa baalizimbira ku lwo, lyandibadde obukuumi bwabwe. Kye kyali obulungi bwa Katonda obwanyoomerwa, obutuukirivu obwasuulibwa, okusaasira okwakanyalirwako. Abantu baayimirira okujeemera Katonda, era byonna ebyandibadde obulokozi bwabwe byakyuka okuzikiriza kwabwe. Byonna Katonda bye yalagira okubeera obulamu, baabisanga nga bibaleetera okufa. Mu kumussa Kristo ku musaalaba olw'Abayudaaya mwalimu okuzikirira kwa Yerusaalemi. Omusaayi oguyiikiddwa ku Kalivari gwe gwaba obuzito obwabanyika mu kuzikirira mu nsi eno ne mu nsi ejja. Era bwe kityo ku lunaku olukulu olw'enkomerero, nga okusala omusango kugwa ku abo abagaana ekisa kya Katonda. Kristo, olwazi lwabwe olw'okukwasa enkonge, alibirabikira gye bali ng'olusozi olw'okusasula. Ekitiibwa eky'amaaso ge, ekiri obulamu eri abatuukirivu, kiriba eri ababi omuliro ogw'okumalawo. Olw'okwagala okugaaniddwa, ekisa ekyanyoomerwa, omwonoonyi alizikirizibwa.

> “By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” The Desire of Ages, 600.

> Mu ngero nnyingi ne mu kulabula okuddamu emirundi mingi, Yesu yalaga Abayudaaya ebinaabatuukako olw’okugaana Omwana wa Katonda. Mu bigambo bino yali ayogerera eri bonna mu buli mulembe abagaana okumwaniriza ng’Omununuzi waabwe. Buli kulabula kubakwata. Yeekaalu eyaswazibwa, omwana atagondera, abalimi ab’obulimba, n’abazimbi abanyooma, byonna birina kyebifaananyako mu ebyo by’ayitamu buli mwonoonyi. Wabula bw’atawenenya, ekibonerezo kye byaalaga ng’ekinaatera okujja kinaamutuukako. The Desire of Ages, 600.

The seven-year period in which the man witnessed to Jerusalem, was divided at the first siege into two equal periods of twelve hundred and sixty days. Those seven years represented the destruction of Jerusalem, and the seven years of Christ and the disciples’ ministries represented the beginning of the destruction of Jerusalem, and Jesus always illustrates the end with the beginning. Those seven years were also typified by the “seven times” against the northern kingdom that was divided into two equal periods of twelve hundred and sixty years.

Ebbanga ly’emyaka musanvu mwe omusajja yawa obujulirwa eri Yerusaalemi, lyagabanyizibwa mu kuzingira ekibuga okusooka mu bitundu bibiri ebyenkanankana eby’ennaku 1,260. Emyaka egyo musanvu gyalanga okuzikirira kwa Yerusaalemi, era n’emyaka musanvu egy’okuweereza kwa Kristo n’abayigirizwa gyalanga okutandika okuzikirira kwa Yerusaalemi, ate Yesu bulijjo alaga enkomerero ng’akozesa ntandikwa. Emyaka egyo musanvu era gyafaananyizibwa “emirundi musanvu” egyali ku bwakabaka obwa bukiikakkono, obwo obwagabanyizibwa mu biseera bibiri ebyenkanankana eby’emyaka 1,260.

When Modern Rome repeats the history of pagan and papal Rome trampling down literal and spiritual Jerusalem, and when Modern Rome repeats the two histories of the two periods of warning given by the man from the year 63, unto the year 70, and when modern Rome repeats the history represented by the two periods when Christ, and the disciples walked in and out of Jerusalem for three and a half years, two distinct periods will be manifested though in the last days, “time is no longer.”

Bwe Roma ey’omu kiseera kino eddamu ebyafaayo bya Roma ey’obuhedene n’ey’Obwapapa nga zikandaga wansi Yerusaleemu ennamaddala n’ey’Omwoyo, era bwe Roma ey’omu kiseera kino erudda mu byafaayo ebiri eby’ebiseera ebibiri eby’obulabula omusajja bye yawa okuva mu mwaka 63 okutuuka mu mwaka 70, era bwe Roma ey’omu kiseera kino erudda mu byafaayo ebyeragirwa mu biseera ebibiri bwe Kristo n’abayigirizwa baali bayingira ne bavangamu Yerusaleemu okumala emyaka esatu n’ekitundu, ebiseera bibiri ebyawukana bulungi bijja kweeyoleka, newaakubadde mu nnaku ez’enkomerero, “tewaliddayo kubeerawo kiseera.”

The last of those two periods is the symbolic forty-two months that Modern Rome accomplishes her final persecution of the faithful, once its’ deadly wound is healed at the soon-coming Sunday law. That symbolic forty-two months is the second of two periods, and is the period of the executive judgment of modern Rome. That period is preceded by the investigative judgment of the living in Laodicean Adventism.

Ekisembayo ku biseera ebyo ebibiri kye kiseera ky’emyezi amakumi ana mu bbiri egy’ekifaananyi, mwe Loma ya leero atuukiriza okubonyaabonya okwasembayo ku b’eesigwa, nga omwundu ogw’okufa gwayo guwonyeddwa bwe linaateekebwawo etteeka lya Ssande erijja mu bwangu. Emyezi amakumi ana mu bbiri egy’ekifaananyi gyo kye ky’akubiri ku biseera ebiri, era kye kiseera ky’omusango ogw’okussa mu nkola ogwa Loma ya leero. Ekkiseera ekyo kibanjirirwa omusango ogw’okunonyereza ku balamu mu Bu-Adiventisiti bwa Lawodikiya.

The man who presented the warning to literal Jerusalem died in the siege of Titus. He did not die at the destruction, but during the siege that preceded the destruction, for not one Christian died in the destruction of Jerusalem.

Omusajja eyategeeza Yerusaalemi yennyini obulabula yafa mu kwetooloola kwa Tiito. Teyafa mu kuzikirizibwa, wabula mu kwetooloola okwabaddewo nga tekunnaba kubaawo okuzikirizibwa, kubanga tewali n’omu Omukristaayo eyafa mu kuzikirizibwa kwa Yerusaalemi.

> “For seven years a man continued to go up and down the streets of Jerusalem, declaring the woes that were to come upon the city. By day and by night he chanted the wild dirge: ‘A voice from the east! a voice from the west! a voice from the four winds! a voice against Jerusalem and against the temple! a voice against the bridegrooms and the brides! a voice against the whole people!’—Ibid. This strange being was imprisoned and scourged, but no complaint escaped his lips. To insult and abuse he answered only: ‘Woe, woe to Jerusalem!’ ‘woe, woe to the inhabitants thereof!’ His warning cry ceased not until he was slain in the siege he had foretold.” The Great Controversy, 29, 30.

> Mu myaka musanvu omusajja yayongeranga okutambula waggulu ne wansi mu nguudo za Yerusaalemi, ng’alangirira ennaku ezali zigenda okujja ku kibuga. Emisana n’ekiro yayimbanga oluyimba lw’okukungubaga olukambwe nti: ‘Eddoboozi okuva mu buvanjuba! eddoboozi okuva mu bugwanjuba! eddoboozi okuva mu mpewo ennya ez’ensi! eddoboozi erirwanyiza Yerusaalemi n’ekyekaalu! eddoboozi erirwanyiza abawasa n’abagole! eddoboozi erirwanyiza abantu bonna!’—Ibid. Omuntu ono ey’ewuunyisa yateekebwa mu kkomera era n’akubwa emiguwa, naye tewava mu kamwa ke kwemulugunya kwonna. Bwe yanyoomebwa ne yavumibwa, n’addamu kyokka nti: ‘Kabi, kabi eri Yerusaalemi!’ ‘kabi, kabi eri abatuuze baayo!’ Okukaaba kwe okw’okulabula tekwakkoma okutuusa lwe yattibwa mu kuzingizibwa kwe yali yakalabula edda. The Great Controversy, 29, 30.

The man died in the siege, but not at the final destruction, and the final destruction represents the close of probation and the seven last plagues. The man therefore is a symbol of the message to leave Jerusalem at the first siege. The Christians then fled, and in the first three and a half years, the man was a symbol of a group that does not die in Jerusalem, and in the second three and a half years he is a symbol of the last Christians to die before the close of probation. The first period he is identifying the one hundred and forty-four thousand, and in the second three and a half year period he represents the great multitude that die during the second period.

Omusajja yafa mu kuzingizibwa, naye si mu kuzikirizibwa okwasembayo, era okuzikirizibwa okwasembayo kuyimirira okuggalwaawo kw’ekiseera ky’okusaasirwa n’ebibonerezo omusanvu ebyasembayo. N’olwekyo omusajja aba akabonero k’obubaka obw’okuvamu Yerusaalemi mu kuzingizibwa okwasooka. Olwo Abakristaayo ne badduka, era mu myaka esatu n’ekitundu egyasooka, omusajja yali akabonero k’ekibiina ekitafiira mu Yerusaalemi, ate mu myaka esatu n’ekitundu egy’okubiri aba akabonero k’Abakristaayo ab’asembayo okufiira nga tannaggalwaawo ekiseera ky’okusaasirwa. Mu kiseera ekyasooka aba akabonero k’abo 144,000, ate mu kiseera eky’emyaka esatu n’ekitundu eky’okubiri aba akabonero k’ekibiina ekinene ennyo ekifa mu kiseera eky’okubiri.

The man’s message was recorded by the historian, and it was represented by six voices. When he was ultimately imprisoned his seventh and final message was “woe, woe” to Jerusalem and its inhabitants. The first “voice” recorded was a “voice from the east,” and his last message was “woe.” The first element of his message and the last element of his message was the biblical symbol that represents Islam, for Islam is the children of the “east” in the Bible, and they are represented by the “east wind.” The doubling of the word “woe,” in his final message reflects the end of Modern Babylon, when the kings of the earth cry out three times “Alas, alas that great city.” The Greek word translated as “alas” in the three verses in Revelation chapter eighteen, is translated as “woe” in chapter eight, verse thirteen.

Obubaka bw’omusajja bwawandiikibwa omuwandiisi w’ebyafaayo, era bwakiikirirwa mu ddoboozi mukaaga. Oluvannyuma bwe baamuggalira mu kkomera, obubaka bwe obw’omusanvu era obwasembayo bwali "zibasanze, zibasanze" eri Yerusaalemi n’abatuuze baayo. Eddoboozi eryasooka eryawandiikibwa lye "ddoboozi eriva ebuvanjuba," era obubaka bwe obwasembayo bwali "zibasanze." Ekitundu ekisooka ky’obubaka bwe n’ekya nkomerero kyali akabonero aka Bayibuli akakiikirira Obusiraamu, kubanga Obusiraamu be "baana b’ebbuvanjuba" mu Bayibuli, era bakiikirirwa "empewo y’ebbuvanjuba." Okukozesa ekigambo "zibasanze" emirundi ebiri mu bubaka bwe obwasembayo kulaga enkomerero ya Babulooni ey’omulembe guno, nga abakabaka b’ensi bakaaba emirundi esatu nti, "Zibasanze, zibasanze ekibuga ekikulu." Ekigambo ky’Olugeriki ekivunulwa ng’ "zibasanze" mu bitundu bisatu mu Kitabo ky’Okubikkulirwa essuula ey’ekkumi n’omunaana, kivunulwa ng’ "zibasanze" mu ssuula ey’omunaana, ekitundu eky’ekkumi n’esatu.

> And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.

> Era ne ndaba, ne mpulira omulayika ng'abuuka mu bbanga wakati, ng'ayogera n'eddoboozi eddene nti, Ziriyo, ziriyo, ziriyo, eri abo abatuula ku nsi olw'amaloboozi amalala g'amakondeere g'abamalayika basatu, abakyalina okufuuwa amakondeere gaabwe! Okubikkulirwa 8:13.

The man’s proclamation of “woe, woe,” represents the triple application of the three woes, for the elements of the first Woe, combined with the elements of the second Woe “line upon line” identify the elements of the third Woe, just as the three expressions of “alas, alas” by the kings of the earth in chapter eighteen represent the third Woe, as established by the first and second Woes. The beginning and ending of the man’s message its typified the message of Islam of the third Woe.

Okulangirira kw’omusajja nti “Zikuwadde, zikuwadde” kuyimirira okukozesebwa emirundi esatu kw’Obuzikuwadde obusatu, kubanga ebitundu eby’Obuzikuwadde obwasooka bwe bwegattibwa n’ebitundu eby’Obuzikuwadde obw’okubiri “olunyiriri ku linyiriri” bimanyisa ebitundu eby’Obuzikuwadde obw’okusatu, nga bwe kiri n’ebigambo bisatu bya “Zikuwadde, zikuwadde” ebya bakabaka b’ensi mu ssuula ey’ekkumi n’omunaana ebikiikirira Obuzikuwadde obw’okusatu, nga bwateekebwawo obw’asooka n’obw’okubiri. Okutandika n’okukoma kw’obubaka bw’omusajja kwalaga mu kifaananyi obubaka bw’Obusiraamu obw’Obuzikuwadde obw’okusatu.

The first expression of his message was a voice from the “east,” and “east” is a symbol of Islam, but it is also an identification of the sealing angel that arises in the east.

Okulaga okwasooka kw’obubaka bwe kwali eddoboozi okuva ‘ebuvanjuba,’ era ‘ebuvanjuba’ kye kabonero ky’Obusiraamu, naye era kiraga omulayika omuteekako akabonero ayimukira ebuvanjuba.

> And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. And I heard the number of them which were sealed: and there were sealed an hundred and forty and four thousand of all the tribes of the children of Israel. Revelation 7:1–4.

> Era oluvannyuma lw’ebintu bino nnalaba bamalayika bana bayimiridde ku nsonda ennya z’ensi, nga bakutte empewo ennya ez’ensi, okulemesa empewo okufuuyira ku nsi, newaakubadde ku nnyanja, newaakubadde ku muti gwonna. Era ne ndaba malaika omulala ng’ava ebuvanjuba ng’alinnya, ng’alina ekyapa kya Katonda omulamu; n’akaaba n’eddoboozi ddinene eri bamalayika bana, abaawaiddwa okwonona ensi n’ennyanja, ng’agamba nti, Temwonona nsi, newaakubadde nnyanja, newaakubadde miti, okutuusa lwe tunaateekako ekyapa ku bipaji by’abaddu ba Katonda waffe. Era ne mpulira omuwendo gw’abo abaateekebwako ekyapa: abaateekebwako ekyapa enkumi kikumi n’amakumi ana mu nnya okuva mu bika byonna by’abaana ba Isirayiri. Okubikkulirwa 7:1-4.

In the story of Elijah on Mount Carmel, when he looked to the sea and saw a cloud, he was looking westward, for Mount Carmel is located near the Mediterranean Sea.

Mu lugero lwa Eriya ku Lusozi Kalemeri, bwe yatunuulira ku nnyanja n’alaba ekire, yali atunuulira ebugwanjuba, kubanga Olusozi Kalemeri liri kumpi n’Ennyanja eya Mediteraniya.

> And it came to pass at the seventh time, that he said, Behold, there ariseth a little cloud out of the sea, like a man’s hand. And he said, Go up, say unto Ahab, Prepare thy chariot, and get thee down, that the rain stop thee not. 1 Kings 18:44.

> Awo ku mulundi ogw’omusanvu n’agamba nti, Laba, ekire ekitono kiva mu nnyanja, ng’omukono gw’omuntu. N’ayogera nti, Golokoka, ogambe Akabu nti, Tegeka eggaali lyo, ogende wansi, enkuba ereme okukulemesa. 1 Bassekabaka 18:44.

Elijah would have been facing west, in the direction of the Mediterranean Sea. In Luke chapter twelve, Christ speaks about His message being a message of division.

Eriya yandibadde atunuulira ku Bugwanjuba, mu ludda lw’Ennyanja ey’e Mediteraniya. Mu Lukka essuula ey’ekkumi n’abiri, Kristo ayogera ku bubaka bwe nga bubeera obw’okwawulamu.

> Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division: For from henceforth there shall be five in one house divided, three against two, and two against three. The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother-in-law against her daughter-in-law, and the daughter-in-law against her mother-in-law. And he said also to the people, When ye see a cloud rise out of the west, straightway ye say, There cometh a shower; and so it is. And when ye see the south wind blow, ye say, There will be heat; and it cometh to pass. Ye hypocrites, ye can discern the face of the sky and of the earth; but how is it that ye do not discern this time? Luke 12:51–56.

> Mutekereza nti najjira kuleeta emirembe ku nsi? Mbabuulira nti, Nedda; wabula okwawukana: Kubanga okuva kaakano wajja kubaawo abataano mu nnyumba emu nga baawukanye, basatu ku babiri, n’ababiri ku basatu. Kitaawe aliyawukana ne mutabani we, ne mutabani n’awukana ne kitaawe; nnyina n’awukana ne muwala we, ne muwala n’awukana ne nnyina; nnyinazala n’awukana n’omukyala w’omwana we, n’omukyala w’omwana n’awukana ne nnyinazala. Era n’agamba abantu nti, Bwe mulaba ekire nga kiva ebugwanjuba, amangu ddala mugamba nti, Wajja enkuba; era bwe kityo. Era bwe mulaba empewo ey’obukiikaddyo efuuwa, mugamba nti, Walibaawo obugumu; era kibeerawo. Mmwe bannanfuusi, musobola okutegeera endabika y’eggulu n’ensi; naye ki ekyaleeta mulemere okutegeera ekiseera kino? Lukka 12:51-56.

The message of the messenger to Jerusalem bears the signature of Alpha and Omega, for the beginning and ending identifies Islam of the third Woe, and with the voice of the “east” it simultaneously identifies the message of Islam as the sealing message. The “second voice” from the “west” identifies the latter rain, which is the last rain, and all the prophets are addressing the last days. The message of the “west,” is a symbol of the latter rain message, which produces two classes of worshippers. The one class cannot recognize the latter rain message for they “do not discern this time.”

Obubaka bw’omubaka eri Yerusaalemi bulina omukono gwa Alufa ne Omega, kubanga okutandika n’okuggwawo kulaga Isilamu ey’Akabi ak’okusatu, era n’eddoboozi ery’e "Buvanjuba" mu kiseera kye kimu liraga obubaka bwa Isilamu ng’obubaka obw’okuteekako akabonero. "Eddoboozi ery’okubiri" eriva "e Bugwanjuba" liraga enkuba ey’oluvannyuma, nga ye nkuba ey’enkomerero, era bannabbi bonna boogera ku nnaku ez’enkomerero. Obubaka bw’e "Bugwanjuba," kye kikabonero ky’obubaka bw’enkuba ey’oluvannyuma, era obwo buvaamu ebika bibiri by’abasinza. Ekika ekimu tekisobola kutegeera obubaka bw’enkuba ey’oluvannyuma kubanga "tebakitegeera kiseera kino."

The next element of the messenger’s message is the voice of the “four winds”, which is both the sealing message and the message of the angry horse of Islam, as represented by the third Woe. The next element is against Jerusalem and the temple, thus identifying the message of all the prophets which identifies a class of people who are being passed by, for they have based their claim of salvation, not in Christ, but in the temple and their heritage as God’s chosen people. They are those throughout sacred history who are represented as proclaiming “the temple of the Lord, the temple of the Lord are we.” The message against Jerusalem and the temple is the Laodicean message.

Ekitundu ekiddako mu bubaka bw’omubaka kye ddoboozi ly’ “empewo ennya,” era lino lirimu ebyombi: obubaka bw’okuteekako akabonero n’obubaka bw’embalaasi ennyiigidde ey’Obusiraamu, nga bwe kiyimiririrwa mu “Woe” ey’okusatu. Ekitundu ekiddako kivunaana Yerusaalemi n’yeekaalu, era bwe kityo kinyonyola obubaka bwa banabbi bonna obulambulula ekika ky’abantu abalekebwa Katonda ng’ayita, kubanga beesigamizza okulokoka kwabwe si mu Kristo, wabula mu yeekaalu ne mu busika bwabwe ng’abantu ba Katonda abaalondebwa. Bebo mu byafaayo eby’obutukuvu byonna abeerangwanga nga balangirira nti, “Yeekaalu ya Mukama, yeekaalu ya Mukama ffe.” Obubaka oluvunaana Yerusaalemi n’yeekaalu lwe obubaka bwa Lawodikiya.

> “There is no need to marvel that the church is not vivified by the Holy Spirit’s power. Men and women are setting aside the instruction Christ has given. Anger and covetousness are obtaining the victory. The soul-temple is full of wickedness. There is no room for Christ. Men follow their own perverse ways. They will not heed the words of the Saviour. They take themselves into their own hands, rejecting reproofs and warnings, until the candlestick is moved out of its place, and spiritual discernment is confused by human ideas. Though deficient in service, they justify themselves, saying, ‘The temple of the Lord, The temple of the Lord are we.’ They set the law of God aside to follow the light of their own imagination.” Review and Herald, April 8, 1902.

> Tewali nsonga ya kwewuunya nti ekkanisa t'ezukizibwa mu maanyi g'Omwoyo Omutukuvu. Abasajja n'abakazi bateeka ku bbali obulagirizi Kristo bwe yatuwa. Obusungu n'okugayiririra bifunye obuwanguzi. Yeekaalu y’emmeeme ejjudde obubi. Tewali kifo kya Kristo. Abantu bagoberera engeri zaabwe ez'ekyamu. Tebawuliriza bigambo by'Omulokozi. Beetwala mu mikono gyabwe, nga bagaana okunenya n'okulabula, okutuusa lwe kikondo ky’ettabaaza kiggibwawo mu kifo kyakyo, n'okutegeera okw'omwoyo ne kutabuddwamu n'endowooza za abantu. Newaakubadde nga babuzeemu mu kuweereza, beeggyako omusango nga bagamba nti, ‘Yeekaalu ya Mukama, Yeekaalu ya Mukama ffe.’ Bateeka ku bbali etteeka lya Katonda, ne bagoberera ekitangaala ky'ebirowoozo byabwe. Review and Herald, April 8, 1902.

The messenger then raised the voice of his warning message against the bridegrooms and the brides, as a symbol of the methodology of “line upon line,” for the prophetic line of the last days will be just as the prophetic line in the days of Noah was, when they were giving in marriage at the very time when the flood of destruction was about to overflow their worldly ambitions and plans.

Omubaka n’alyoka ayiimusa eddoboozi ly’obubaka lwe olulabula eri abawasa n’abagole, nga akabonero k’enkola ya ‘olunyiriri ku lunyiriri,’ kubanga omunyiriri gw’obunnabbi ogw’ennaku ez’enkomerero gunaabeera nga bwe gwali omunyiriri gw’obunnabbi mu nnaku za Nuuwa, bwe baali bafumba era bafumbirwa mu kaseera kennyini amataba g’okuzikiriza lwe gaali ganaatera okusemerera ebiruubirirwa byabwe eby’ensi n’enteekateeka zaabwe.

> “The Bible declares that in the last days men will be absorbed in worldly pursuits, in pleasure and money-getting. They will be blind to eternal realities. Christ says, ‘As the days of Noah were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark, and knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.’ Matthew 24:37–39.

> Baibuli eyogera nti mu nnaku ez'oluvannyuma abantu balinywera nnyo ku by'ensi, ku binyumu n'okufuna ssente. Baliba bazibe amaaso ku bintu eby'obutagwawo. Kristo agamba nti, 'Nga bwe byali mu nnaku za Nuuwa, bwe kityo era bwe kuliba okujja kw'Omwana w'omuntu. Kubanga mu nnaku ezali nga amataba tegannajja baali balya era banywa, bawasa ne bawasibwa, okutuusa ku lunaku Nuuwa lwe yayingira mu lyato, ne batamanya okutuusa amataba lwe gaajja ne gabatwala bonna; bwe kityo era bwe kuliba okujja kw'Omwana w'omuntu.' Matayo 24:37-39.

> “So it is today. Men are rushing on in the chase for gain and selfish indulgence as if there were no God, no heaven, and no hereafter. In Noah’s day the warning of the flood was sent to startle men in their wickedness and call them to repentance. So the message of Christ’s soon coming is designed to arouse men from their absorption in worldly things. It is intended to awaken them to a sense of eternal realities, that they may give heed to the invitation to the Lord’s table.

> Bwe kityo ne leero. Abantu badduka mu kunoonya amagoba n’okweyagalira okw’ekyokka, ng’abalowooza nga tewali Katonda, tewali ggulu, era tewali bulamu oluvannyuma. Mu nnaku za Nuuwa, okulabula okw’amataba kwatumibwa okubakankanya mu bubi bwabwe era okubayita mu kwewenenya. Bwe kityo, obubaka bw’okudda kwa Kristo mu bwangu bwategekebwa okuzuukusa abantu okuva mu kunnyika kwabwe mu bintu by’ensi. Kitegekeddwa okubazukusa eri okutegeera ebintu eby’obutaggwaawo, balyoke bawulirize okuyita okubatiddwa eri emmeeza ya Mukama.

> “The gospel invitation is to be given to all the world—‘to every nation, and kindred, and tongue, and people.’ Revelation 14:6. The last message of warning and mercy is to lighten the whole earth with its glory. It is to reach all classes of men, rich and poor, high and low. ‘Go out into the highways and hedges,’ Christ says, ‘and compel them to come in, that My house may be filled.’” Christ’s Object Lessons, 228.

> "Okuyita kw'Enjiri kuteekwa okuweebwa eri ensi yonna—'eri buli ggwanga, n'ebika byonna, n'olulimi lwonna, n'abantu bonna.' Okubikkulirwa 14:6. Obubaka obwasembayo obw'okulabula n'obw'ekisa buteekwa okumanyisa ensi yonna n'ekitiibwa kyabwo. Buteekwa okutuuka eri bika by'abantu byonna, abagagga n'abavu, ab'eddala eryaggulu n'ab'eddala eryansi. 'Mufulume mugende mu makubo amanene n'ensalo,' Kristo agamba, 'mubakaka okuyingira, ennyumba yange ejjuze.'" Christ's Object Lessons, 228.

The last element of the warning is emphasized in the previous passage. The message represented as the voice against “all the people”, is the everlasting gospel, which identifies the necessity to meet the requirements of the gospel in order to be saved. The first requirement of the everlasting gospel is to fear God, and that fear is premised upon the reality that it was our sins that placed Christ, the Son of the living God, upon the cross.

Ekitundu eky’enkomerero eky’okulabula kitekeddwamu amaanyi mu kyawandiiko ekyasooka. Obubaka obulagiddwa ng’eddoboozi erivunaana 'abantu bonna', ye Enjiri ey’obutaggwaawo, eraga nti kyetaagisa okutuukiriza ebyetaago by’Enjiri olyoke olokolebwe. Ekyetaago ekisooka eky’Enjiri ey’obutaggwaawo kwe kutya Katonda, era okutya okwo kusinziira ku mazima nti ebibi byaffe bye byateeka Kristo, Omwana wa Katonda omulamu, ku musalaba.

Every element of the messenger to Jerusalem during his seven years of ministry represented the everlasting gospel, which was the identical gospel that was presented in the seven years Christ confirmed the covenant with many from the year 27 to the year 34. It is also the everlasting gospel that is proclaimed in the final two periods of the last days, and it is specific to the message of the latter rain, being the message of Islam of the third Woe. It identifies the sealing of the one hundred and forty-four thousand, the separation of the wheat and tares, the Laodicean condition of the tares, and the triple application of prophecy as a symbol of the methodology of the latter rain, which is “line upon line.”

Buli kintu ku mubaka e Yerusaalemi mu myaka musanvu gy’obuweereza bwe kyakiikirira Enjiri ey’obutaggwaawo, nga ye yennyini enjiri eyayolesebwa mu myaka musanvu Kristo bwe yakakasa endagaano n’abangi okuva mu mwaka 27 okutuuka mu mwaka 34. Era ye Enjiri ey’obutaggwaawo ey’okulangirirwa mu biseera bibiri eby’enkomerero by’ennaku ez’oluvannyuma, era ekwatagana n’obubaka bw’enjura ey’oluvannyuma, nga bwe bumu n’obubaka bw’Obusiraamu obw’ekibonoobono eky’ekisatu. Bulaga okuteekebwako akabonero kw’abo 144,000, okweyawula kw’engano n’obwogi, embeera ya Laodikeya ey’obwogi, n’okukozeesebwa kw’obunnabbi emirundi esatu ng’ekifaananyi ky’enkola y’enjura ey’oluvannyuma eyitibwa ‘olunyiriri ku lunyiriri’.

The message of seven years in that history is prophetically set within the “days of vengeance” that was part of the very first mention of Christ’s message and work, and His message and work are to be repeated in the last days by the one hundred and forty-four thousand. They will then identify their message within the prophetic setting of the “days of God’s vengeance”. There are two biblical types of God’s “vengeance” represented within His Word, His vengeance upon His people and also His vengeance upon His enemies.

Obubaka bw’emyaka musanvu obuli mu byafaayo ebyo buteekeddwamu mu nteekateeka y’obunnabbi ey“nnaku ez’okusasula” ezaali ekitundu mu byogerwako ebyasooka ku bubaka n’omulimu gwa Kristo, era obubaka bwe n’omulimu gwe biriddamu okukolebwa mu nnaku ez’enkomerero nga bikolebwa abantu 144,000. Olwo balirambulula obubaka bwabwe mu nteekateeka ey’obunnabbi ey“nnaku ez’okusasula kwa Katonda”. Waliwo ebika bibiri eby’ebyawandiikibwa eby’okusasula kwa Katonda ebiragiddwa mu Kigambo kye: okusasula kwe eri abantu be, era n’okusasula kwe eri abalabe be.

The “seven times,” of Leviticus twenty-six illustrates God’s vengeance upon His rebellious people, and that vengeance includes the literal and spiritual trampling down of the sanctuary and the host. Within the symbolism of the trampling down of the sanctuary and host the symbolism of God’s vengeance upon His enemies is also represented. In the last days God’s vengeance against His people is represented as the spewing out of Laodicean Adventism at the soon-coming Sunday law. At that waymark His vengeance upon Modern Babylon also begins.

Ebyo ebya “emirundi musanvu” mu Abaleevi 26 biraga ekibonerezo kya Katonda eri abantu be abajeemu, era ekibonerezo ekyo kuliko okukandagirirwa wansi w’ebigere kw’ekifo ekitukuvu n’eggye, mu ngeri eyaddala era n’ey’omwoyo. Mu kifaananyi eky’okukandagirirwa wansi w’ebigere kw’ekifo ekitukuvu n’eggye, mulimu era ekifaananyi eky’ekibonerezo kya Katonda ku balabe be. Mu nnaku ez’oluvannyuma, ekibonerezo kya Katonda eri abantu be kyerabikira ng’okusuulibwa kwa Adiventisimu eya Laodokiya mu kiseera ky’etteeka lya Ssande eririjja mangu. Ku kabonero ako ekibonerezo kye ku Babulooni wa mu biro bino nakyo kitandika.

The investigative judgment of the living upon Laodicean Adventism, which is followed by the executive judgment upon the whore of Tyre and the beast that she rides upon and reigns over, is the prophetic history of the last days, where the effect of every vision is accomplished. Every vision is to be applied to those two prophetic periods, for the methodology of the latter rain is the application of prophetic line upon prophetic line. At the beginning of those two histories Jesus identified a “sign” that proves that those living at that point are in the last generation of earth’s history.

Okusalira omusango okw’okunoonyereza kw’abalamu ku Adiventisimu wa Laodokiya, okugobererwa okusalira omusango okw’okussa mu nkola ku mukazi omwenzi wa Ttuulo n’ensolo gy’atuddeko era gy’afugira, kye kyafaayo ky’obunnabbi eky’ennaku ez’oluvannyuma, mwe bituukirizibwa ebiva mu byolesebwa byonna. Byolesebwa byonna biteekeddwa ku biseera ebyo byombi eby’obunnabbi, kubanga enkola y’Enkuba ey’Enkomerero ye okuteeka olunyiriri lw’obunnabbi ku lunyiriri lw’obunnabbi. Ku ntandikwa y’ebyafaayo ebyo byombi Yesu yalaga "akabonero" akalaga nti abo abalamu mu kiseera ekyo bali mu mulembe ogw’enkomerero mu byafaayo by’ensi.

The first period began when the sealing of the one hundred and forty-four thousand began on September 11, 2001. It was within that waymark that the “sign” Christ identified in Luke twenty-one was placed.

Ekiseera ekisooka kyatandika lwe baatandika okuteekako akabonero ku bantu emitwalo kkumi n’ennya n’enkumi nnya nga 11 Sebuttemba 2001. Mu kabonero ako akalagira ekkubo mwe waateekebwa ‘akabonero’ Kristo kye yalaga mu Lukka 21.

We will continue this study in the next article.

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

> “Now, brethren, God wants us to take our position with the man that carries the lantern; we want to take our position where the light is, and where God has given the trumpet a certain sound. We want to give the trumpet a certain sound. We have been in perplexity, and we have been in doubt, and the churches are ready to die. But now here we read: ‘And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird’ [Revelation 18:1, 2].

> Kaakano, ab’oluganda, Katonda ayagala tutwale ekifo kyaffe wamu n’omusajja atwala ettaala; tuyagala tuyimirire mu kifo we wali omusana, era we Katonda awadde ekkondeere eddoboozi eritegeerekeka. Tuyagala okuwa ekkondeere eddoboozi eritegeerekeka. Tubadde mu kutawaanyizibwa mu birowoozo, era tubadde mu kubuusabuusa, n’amakanisa gali kumpi okufa. Naye kaakano wano tusoma: ‘Era oluvannyuma lw’ebyo nnalaba malayika omulala ng’akka okuva mu ggulu, ng’alina amaanyi amangi; n’ensi ne yaka olw’ekitiibwa kye. N’ayogerera waggulu n’eddoboozi ery’amaanyi nnyo, ng’agamba nti, Babulooni omukulu agudde, agudde, era afuuse ekifo eky’okubeeramu badayimooni, n’ekkomera kya buli mwoyo omutali mulongoofu, n’akaduulu ka buli nnyonyi etali mulongoofu era enyinyibwa’ [Okubikkulirwa 18:1, 2].

> “Well now, how are we going to know anything about that message if we are not in a position to recognize anything of the light of heaven when it comes to us? And we will just as soon pick up the darkest deception when it comes to us from somebody that agrees with us, when we have not a particle of evidence that the Spirit of God has sent them. Christ said, ‘I come in the name of my Father, but ye will not receive me’ [see John 5:43]. Now, that is just the work that has been going on here ever since the meeting at Minneapolis. Because God sends a message in his name that does not agree with your ideas, therefore [you conclude] it cannot be a message from God.” Sermons and Talks, volume 1, 142.

> Ka kati, tunaamanya tutya kyonna ku bubaka obwo singa tetuli mu mbeera y’okutegeeraako na katono ku musana ogw’eggulu bwe gututuukirira? Era tujja mangu nnyo okwaniriza obulimba obuzikiza ennyo bwe bututuukirira okuva eri omuntu akkiriziganya naffe, nga tetulina na kabonero na kamu akakakasa nti Omwoyo wa Katonda ye yamutuma. Kristo yagamba nti, ‘Nnajja mu linnya lya Kitange, naye temunziriza’ [laba Yokaana 5:43]. Kati, ekyo kye kikolwa ekibadde kigenda mu maaso wano okuva mu lukiiko e Minneapolis. Kubanga Katonda atuma obubaka mu linnya lye obutakkiriziganya n’ebirowoozo byammwe, noolwekyo [mwe musalawo nti] tebusobola kuba bubaka bwa Katonda.” Sermons and Talks, voliyumu 1, omuko 142.

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