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# The Book of Daniel - Number One-Hundred

Ekitabo kya Danyeri - Namba Kikumi

The Ongoing Struggle for Justification by Faith: A Historical Analysis of Apostasy in Protestantism

Olutalo olweyongera olw’okulangirirwa obutuukirivu olw’okukkiriza: Okwekenneenya okw’ebyafaayo ku kuvuddemu eddiini mu ddiini y’Abaprotestanti

Author

Jeff Pippenger

Published

February 29, 2024

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The message brought by Elders Jones and Waggoner in the rebellion of 1888, was the message of justification by faith in verity. Apostate Protestantism argues that the justification provided by Christ’s death on the cross covers a man in his sins, but that His blood does not actually remove his sins. This false doctrine places the removal of sin at the Second Coming, when sinners are then magically transformed. Apostate Protestantism and officially since 1957, Laodicean Adventism, claim that Christ is exclusively our Substitute, but not our Example. A year before 1888, Sister White penned the following.

Obubaka obwaaleetebwa Abakadde Jones ne Waggoner mu bujeemu bwa 1888, bwali obubaka bw’okutwalibwa omutuukirivu olw’okukkiriza mu mazima ddala. ObuProtesitanti obujeemu bugamba nti okutwalibwa omutuukirivu okuleetebwa olw’okufa kwa Kristo ku musaalaba kubikka omuntu ng’akyali mu byonoono bye, naye omusaayi gwe teguggyawo ddala byonoono bye. Enjigiriza enkyamu eno eteka okuggyibwawo kw’ekibi ku Okujjira kwa Kristo okw’okubiri, nga aboonoonyi olwo bakyusibwa mu ngeri y’eky’amagero. ObuProtesitanti obujeemu, era mu ngeri entongole okuva mu 1957, ObuAdiventisi bwa Layodikiya, bigamba nti Kristo ye omusigire waffe yekka, naye si ekyokulabirako kyaffe. Omwaka gumu nga 1888 tegunnaba kutuuka, Mukyala White yawandiika bino.

> “‘A new heart will I give you and a new spirit will I put within you.’ I believe with all my heart that the Spirit of God is being withdrawn from the world, and those who have had great light and opportunities and have not improved them, will be the first to be left. They have grieved away the Spirit of God. The present activity of Satan in working upon hearts, and upon churches and nations should startle every student of prophecy. The end is near. Let our churches arise. Let the converting power of God be experienced in the heart of the individual members, and then we shall see the deep moving of the Spirit of God. Mere forgiveness of sin is not the sole result of the death of Jesus. He made the infinite sacrifice not only that sin might be removed, but that human nature might be restored, rebeautified, reconstructed from its ruins, and made fit for the presence of God….

> ‘Ndibawe omutima omuggya, era nteeke omwoyo omuggya mu mmwe.’ Nzikiriza n’omutima gwange gwonna nti Omwoyo wa Katonda aggyibwawo ku nsi, era abo abaafunye omusana omungi n’emikisa naye ne batagikozesa bulungi be bajja okubeera abaasooka okulekerwa. Banyiizezza Omwoyo wa Katonda ne bamugoba. Omulimu Setaani gw’akola mu kiseera kino ku mitima, era ku maakkanisa n’amawanga, gusaanidde okukankanya buli muyizi w’obunnabbi. Enkomerero eri kumpi. Amaakkanisa gaffe muzuukuke. Amaanyi ga Katonda agakyusa emitima gatuukirirwe mu mitima gy’abammemba buli omu, era olwo tunaalaba okukola okw’amaanyi nnyo kw’Omwoyo wa Katonda. Okusonyiyibwa kw’ebibi kwokka si kye kyokka ekiva mu kufa kwa Yesu. Yaaweerayo ekiweebwayo ekitaliko nsalo si lwa kweggyawo ekibi kyokka, wabula obutonde bw’obuntu buddizibwewo, bussibwemu obulungi obuggya, buzimbibwe buggya okuva mu buzikizi bwabwo, era butegekebwe okubeera busaanirivu mu maaso ga Katonda....

> “Christ is the ladder which Jacob saw whose base rested on the earth and whose topmost round reached the highest heavens. This shows the appointed method of salvation. We are to climb round after round of this ladder. If any one of us shall finally be saved, it will be by clinging to Jesus as to the rounds of a ladder. Christ is made unto the believer wisdom and righteousness, sanctification, and redemption….

> Kristo ye essambagguzo Yakobo lye yalaba, omusingi gwalyo nga gusinziira ku nsi, ate omutwe gwalyo nga gutuuka mu ggulu erya waggulu ennyo. Kino kyolesa engeri eyateekebwawo ey’obulokozi. Tulina okulinnya essambagguzo lino olusegere oluvuddeko ku lulala. Omuntu yenna mu ffe bw’anaalokolwa mu nkomerero, kijja kuba bw’anaakwambaatira Yesu ng’owukwata ku lusegere lwa ssambagguzo. Kristo afuuse eri omukkiriza amagezi n’obutuukirivu, okutukuza, n’okununulwa....

> “There will be some terrible falls by those who think they stand firm because they have the truth; but they have it not as it is in Jesus. A moment’s carelessness may plunge a soul into irretrievable ruin. One sin leads to the second, and the second prepares the way for a third and so on. We must as faithful messengers of God, plead with Him constantly to be kept by his power. If we swerve a single inch from duty we are in danger of following on in a course of sin that ends in perdition. There is hope for every one of us, but only in one way—by fastening ourselves to Christ, and exerting every energy to attain to the perfection of his character.

> Walibaawo okugwa okubi ennyo okwa abo abateebereza nti bayimiridde buggumu kubanga balina amazima; naye tegabalina nga bwe kiri mu Yesu. Obutagendereza obw’akatono buyinza okusuula omwoyo mu kuzikirira okutaddayo kununulika. Ekibi kimu kireeta ekya kkubiri, ate ekya kkubiri kiteekateeka ekkubo ery’ekya ssatu n’ebityo bwe bityo. Ffe, nga batumibwa ba Katonda abeesigwa, tulina okumwegayirira bulijjo atukuume mu buyinza bwe. Bwe twenjawukako ne katono ku buvunaanyizibwa bwaffe, tuba mu bulabe obw’okugoberera ekkubo ly’ekibi eriggya mu kuzikirira. Waliwo essuubi eri buli omu ku ffe, naye mu ngeri emu yokka - okwekwatirira ku Kristo, era n’okukozesa amaanyi gonna okutuuka ku butuukirivu bw’empisa ze.

> “This goody-goody religion that makes light of sin and that is forever dwelling upon the love of God to the sinner, encourages the sinner to believe that God will save him while he continues in sin and he knows it to be sin. This is the way that many are doing who profess to believe present truth. The truth is kept apart from their life, and that is the reason it has no more power to convict and convert the soul. There must be a straining of every nerve and spirit and muscle to leave the world, its customs, its practices, and its fashions….

> Eddiini eyo ey’okugeyaageya eraga ekibi ng’ekitono, era buli kiseera eyemalira ku mukwano gwa Katonda eri omwonoonyi, n’ekubiriza omwonoonyi okukkiriza nti Katonda alimulokola ng’akyeyongera mu kibi, nga ye amanyi bulungi nti kyo kibi. Bwe batyo bwe bakola bangi abeyita nti bakkiriza amazima ag’omu kiseera kino. Amazima bagateeka ku bbali okuva mu bulamu bwabwe, era kye kiva nga tegakyalina maanyi ga kukangavvula n’okukyusa omwoyo. Kiteekwa okubaawo okwekazaama n’okukola nnyo n’amaanyi gonna ag’omwoyo n’ag’omubiri okuleka ensi, empisa zaayo, ebikolwa byayo, n’enfasini zaayo....

> “If you put away sin and exercise living faith, the riches of heaven’s blessings will be yours.” Selected Messages, book 3, 155.

> Bw'osuulaawo ekibi era n'okukozesa okukkiriza okulamu, obugagga bw'emikisa egy'eggulu bujja kuba bwo. Obubaka Obulondeddwa, ekitabo 3, 155.

The false “goody-goody religion” of apostate Protestantism was established as an official doctrine at the outset of the fourth generation of Adventism in 1957. It presented a definition of justification that “encourages the sinner to believe that God will save him while he continues in sin.” The cross, teaches that “forgiveness of sin is not the sole result of the death of Jesus,” for “He made the infinite sacrifice not only that sin might be removed, but that human nature might be restored, rebeautified, reconstructed from its ruins, and made fit for the presence of God.”

Eddiini enkyamu ey "bulungi-bulungi" ey’ObuProtestantisimu ogwava ku mazima yateekebwawo ng’enjigiriza entongole ku ntandikwa y’omulembe ogw’okuna ogw’Obwadiventisti mu 1957. Yawa ennyonnyola y’okulangirirwamu omuntu ng’omutuukirivu "e yanjulira omwonoonyi okukkiriza nti Katonda anamulokola ng’akyayongera mu kibi." Omusaalaba guyigiriza nti "okusonyiyibwa kw’ebibi si kyokka ekiva mu kufa kwa Yesu," kubanga "Yawaayo ssaddaaka etamalirirwako si lwa kuggyawo ekibi kyokka, naye n’okuzzaawo obutonde bw’omuntu, okuddamu okulabika obulungi, okuzimbibwawo nate okuva mu kuzikirira kwabwo, era ne bufuulibwa obusaana okubeera mu maaso ga Katonda."

The rebellion of 1957, demonstrates that the seed of the rebellion that was planted in 1863, and that then sprouted in 1888, and which was thereafter watered by the counterfeit message represented by the book published in 1919 (The Doctrine of Christ), had ultimately brought forth the fruit of an open pronouncement that the original “faith of the just” represented by Habakkuk’s two tables, was now removed and replaced with the corrupted definition of “justification by faith” that exists in apostate Protestantism. The disobedient prophet from Judah, had returned to the assembly of mockers and eaten with the lying prophet of Bethel.

Obujeemu bwa 1957 bulaga nti ensigo y’obujeemu eyasimbibwa mu 1863, ne yammera mu 1888, era oluvannyuma ne efukibwako amazzi olw’obubaka obw’ekikwekweto obwayimiririzibwa mu kitabo ekyafulumizibwa mu 1919 (The Doctrine of Christ), byavaamu ekibala eky’okulangirira mu lwatu nti ‘okukkiriza kw’abatuukirivu’ okwasookera ddala okwayimiririzibwa ku mabawo ababiri ga Habakkuku, kaakano kwaggyibwawo ne kusikibwaamu ennyinyonnyola eyonoonese eya ‘okulangirirwa obutuukirivu olw’okukkiriza’ eri mu buProtestanti obwajeemera. Nnabbi atagonda ava e Yuda yaddayo mu lukiiko lw’abasekerera n’alyira wamu n’nnabbi omulimba ow’e Beteri.

The message to the Laodicean church which was first presented to the movement of the Millerites in 1856, and then again to the Laodicean church in 1888, was rejected every step of the way. That message of Jones and Waggoner, which according to Sister White was both the message to Laodicea, and the message of justification by faith, was rejected, under the premise that the rebels who were rejecting it, were actually defending the old landmarks! The landmarks they were defending was a foundation of their own human construction, that is built upon sand.

Obubaka eri ekkanisa e ya Lawodikiya, obwasooka okutuusibwa mu muvumenti gw’abayitibwa Millerites mu 1856, era ne butuusibwa nate eri ekkanisa e ya Lawodikiya mu 1888, bwagaanibwa buli we bwali buyitira. Obubaka obwo bwa Jones ne Waggoner, nga ng’okusinziira ku Mukyala White bwali bwombi, obw’eri Lawodikiya era n’obw’okutuukirizibwa olw’okukkiriza, nabwo bwagaanibwa, nga bagamba nti abajeemu abaali babugaana obubaka buno, baali mu mazima balwanirira emisingi egy’edda! Emisingi bye baali balwanirira, mu mazima, byali musingi gwe beebazimbira obuntu, oguzimbiddwa ku musenyu.

The message of “justification by faith” that was presented by Jones and Waggoner in 1888, included the fact of the true gospel, which identifies that those who are justified, are also sanctified. It emphasized that to be justified was to “actually” be made holy, not simply to be legally “proclaimed” as holy. The message of Jones and Waggoner, which Sister White identified she had been presenting for years before the rebellion of 1888, identifies that when justification is imputed, sanctification is simultaneously imparted.

Obubaka bw'okulangirirwa nga batuukirivu olw'okukkiriza obwayanjulibwa Jones ne Waggoner mu 1888, bwalimu amazima g'enjiri eya ddala, agalaga nti abo abalangirirwa nga batuukirivu, era batukuzibwa. Bwagumiriza nti okulangirirwa nga omutuukirivu kye "ddala" okufuulibwa omutukuvu, so si kyokka "okulangirirwa" mu mateeka ng'omutukuvu. Obubaka bwa Jones ne Waggoner, Sister White bwe yakakasa nti yabadde amaze emyaka ng'abuyanjula nga tekunnabaawo okujeemera okw'omwaka gwa 1888, bulaga nti bwe omuntu abalirirwa obutuukirivu, mu kiseera kye kimu aweerebwa okutukuzibwa.

It cannot be otherwise, for both justification and sanctification are accomplished by the presence of the Holy Spirit in the believer. Justification and sanctification are simply two words that describe two elements of one work that is accomplished within the believer by the presence of the Holy Spirit.

Tekisoboka kubeerawo mu ngeri endala, kubanga byombi, okulangirirwa nga mutuukirivu n’okutukuzibwa, bikolebwa olw’okubeerawo kw’Omwoyo Omutukuvu mu mukkiriza. Okulangirirwa nga mutuukirivu n’okutukuzibwa bye bigambo bibiri byokka ebiranjula ebitundu bibiri by’omulimu gumu ogukolebwa munda mu mukkiriza olw’okubeerawo kw’Omwoyo Omutukuvu.

It was the very message of Moses that Korah’s rebels rejected, that was again rejected in 1856, then again in 1888, and then publicly enshrined as the salvation theology of Laodicean Adventism in 1957. The continuous rebellion wearied God, for the people said, “Everyone that doeth evil is good in the sight of the Lord, and he delighteth in them; or, Where is the God of judgment?”

Abajeemu ba Kola be baagaana obubaka bwa Musa obwennyini, ne bugaanibwa nate mu 1856, ne bugaanibwanso mu 1888, era oluvannyuma ne bukakazibwa mu lwatu ng’enjigiriza y’okulokolebwa ey’Abadiventisti ab’e Lawodikiya mu 1957. Obujeemu obw’ekiseera kyonna bwakoowaza Katonda, kubanga abantu baagamba nti, “Omuntu yenna akola ebibi mulungi mu maaso ga Mukama, era asanyukira mu bo; oba nti, Ali wa Katonda ow’okusala omusango?”

They said “those that are sinning are justified by Christ’s blood, and God delights in them, even though they continue to sin.” This is the spiritual deception that is represented by the message to Laodicea (a people judged), for in spite of the fact that Christ identifies the Laodiceans as “wretched, and miserable, and poor, and blind, and naked,” they believe that they are “rich, and increased with goods, and have need of nothing.” And in that condition, they are actually on the verge of being spewed out of the mouth of the Lord.

Baagamba nti 'abo abakyonoona batuukirizibwa mu musaayi gwa Kristo, era Katonda abasanyukira, newankubadde nga beeyongera okukola ekibi.' Kino kye kulimbibwa okw’omwoyo okulabikirizibwa mu bubaka eri Lawodikiya (abantu abasaliddwa omusango), kubanga newankubadde Kristo alaga Ab’e Lawodikiya nti bali 'ab’ennaku ennyo, ab’obuyinike, abaavu, abazibe b’amaaso, era bali bwereere,' bo bakkiriza nti bali 'bagagga, era beeyongedde mu bintu, era tebeetaaga kintu na kimu.' Era mu mbeera eyo, mazima bali kumpi okusulibwa mu kamwa ka Mukama.

The faithful of Millerite history who had persevered through the experience of the first disappointment in 1844, as represented by Jeremiah in chapter fifteen, verse fifteen through twenty-one, as the faithful builders of the temple, who had been promised that if they would not return to the “assembly of mockers,” that they would become God’s “mouth,” did return to “the assembly of mockers” (represented by the lying prophet of Bethel), and transitioned into Laodiceans, on the verge of being spewed out of God’s mouth, and they know it not.

Abeesigwa b’ebyafaayo bya Millerite abaayitamu okusoomoozebwa kw’okulemererwa okwasooka mu 1844, nga Yeremiya bw’abalaga mu ssuula kkumi n’ettaano, emisulo 15 okutuuka ku 21, nga bazimbyi abeesigwa b’yeekaalu, abaasuubizibwa nti bwe batazzenga mu ‘kibiina ky’abasekesezi’ banaafuuka ‘akamwa ka Katonda,’ kyokka ne baddayo mu ‘kibiina ky’abasekesezi’ (akiimirirwa nnabbi ow’obulimba ow’e Beteli), ne bakyuka Abalaodikiya, nga bali kumpi nnyookusansuzibwa okuva mu kamwa ka Katonda, era tebakimanyi.

The condition of Laodicean Adventism on September 11, 2001, was typified by the condition of the Protestants on August 11, 1840. Those two histories were typified by the quibbling Jews, when the Holy Spirit descended at the baptism of Christ. In each of the three histories a former chosen people were, and are in the process now, of being passed by. The Messenger of the Covenant in the time of John the Baptist, was to enter into covenant with those whom Peter identified as a “chosen generation.”

Embeera y’Obwadiventisiti obwa Lawodikiya ku Ssettemba 11, 2001, yalabirirwa mu mbeera y’Abaprotestanti ku Agusito 11, 1840. Ebyafaayo ebyo ebibiri byalabirirwa mu Abayudaaya abaalina empaka n’okwemalira ku bintu bitono, Omwoyo Omutukuvu bwe yakka mu bbatizo bwa Kristo. Mu buli mu ebyafaayo bisatu ebyo, abantu abaalondwanga edda baali nga bayitibwako, era kaakano bali mu kuyitibwako. Omubaka w’Endagaano mu mulembe gwa Yokaana Omubatiza, yalina okukola endagaano n’abo Peetero be yayita "olulyo olulondebwa."

> But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:9, 10.

> Naye mmwe muli ekika ekironde, obwakabona obwa kabaka, eggwanga ettukuvu, abantu be yeegulidde; mulyoke mulangirize ettendo lya oyo eyabayita okuva mu kizikiza okubayingiza mu musana gwe ogw’ekitalo: mmwe abaali edda temwali bantu, naye kaakano muli abantu ba Katonda; abaali temulabibwa kisa, naye kaakano mulabiddwa kisa. 1 Peetero 2:9-10.

Peter was identifying the new chosen people of his period, which then was the Christian church. They had been selected as a “chosen generation,” during a period when Christ and John the Baptist both identified the former chosen people, as a generation of vipers.

Peetero yali alaga abantu abaalondebwa abapya mu kiseera kye, nga abo baali Ekkanisa ey’ObuKirisitu. Baalondeddwa nga ‘kika ekyalondebwa,’ mu kiseera we Kristo ne Yokaana Omubatiza bombi baayita abalonde abaasooka ‘zzadde lya nnyoka.’

> O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. Matthew 12:34.

> Mmwe abaana b’ennyoka, muyinza mutya, nga muli babi, okwogera ebirungi? Kubanga omunwa gwogera ku byejjudde mu mutima. Matayo 12:34.

The generation that is passed by, is a “generation of vipers,” which is a symbol of Satan—the reptile of Bible prophecy. The generation that is passed by had filled up their cup of probationary time, and through four generations they had settled into the character of the viper. They had developed the forehead of a whore. This is why the twenty-five ancient men in Ezekiel chapter eight, are willing to bow to the sun. They had formed the character of the papacy.

Omulembe oguyiseewo, gwe "omulembe gw’abaana b’ennyoka," oguli akabonero ka Setaani—omusota ow’obunnabbi bwa Bayibuli. Omulembe ogwo oguyiseewo baali bajjuza ekikopo ky’ekiseera kyabwe eky’ekisa, era mu mirembe ena baali baweddeyo ddala mu kikula ky’omusota. Baali bazze bafuna paji y’omumalaya. Kino kye kivaako abakadde amakumi abiri mu ttaano mu Ezekyeri essuula munaana bamaliridde okufukamira enjuba. Baali batondese ekikula ky’obwa Papa.

> “The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the Word of God.” Review and Herald, July 13, 1897.

> "Obubaka bw’omulayika ow’okusatu bwasindikiddwa eri ensi yonna, nga bulabula abantu obutafuna akabonero k’ekisolo oba ak’ekifaananyi kyakyo ku kyenyi kyabwe oba ku mikono gyabwe. Okufuna akabonero kano kitegeeza okutuuka ku nsalawo y’emu ng’ekisolo bwe kyasalawo, era n’okuwagira endowooza z’emu, nga bikontana butereevu n’Ekigambo kya Katonda." Review and Herald, 13 Julaayi, 1897.

The mark of the beast, is the mark of the man of sin, who is the pope of Rome and the earthly representative of Satan. To come to the same mind as the beast, is to come to the same mind as Satan, who is symbolized as a viper.

Akabonero k’ensolo kye kabonero ky’omusajja w’ekibi, gwe Papa wa Roma era omukiikirira wa Sitaani ku nsi. Okutuuka ku ndowooza emu n’ensolo, kwe okutuuka ku ndowooza emu ne Sitaani, akiikirizibwa ng’omusota omuliko obutwa.

> “To secure worldly gains and honors, the church was led to seek the favor and support of the great men of earth; and having thus rejected Christ, she was induced to yield allegiance to the representative of Satan—the bishop of Rome.” The Great Controversy, 50.

> Okukuuma obugagga n’ettendo eby’ensi, ekkanisa yaatwalibwa okunoonya ekisa n’obuwagizi okuva eri abakungu ab’ensi; era, nga bwe yagaanye Kristo mu ngeri eyo, n’esendasendebwa okuwaayo obwesigwa eri akiikirira Setaani—omulabirizi w’e Ruumi.

In the last generation of a former chosen people, their character reflects the character of Satan. The “chosen generation” who in times past, were not the people of God, are chosen through a process of testing, purging and purification. Those that pass the testing process are chosen to be in a covenant relationship with God. The Lord entered into covenant with the Christian church, then again with Millerite Adventism, and He does so again with the one hundred and forty-four thousand.

Mu mulembe ogw’enkomerero gw’abantu abaalondebwa edda, empisa zaabwe zifaanana n’eza Sitaani. Kika ekironde, aba mu biro eby’edda baali si bantu ba Katonda, balondebwa mu ngeri ey’okugezebwa, okusalibwamu ebitali birungi n’okutukuzibwa. Abo abayitamu enteekateeka y’okugezebwa balondebwa okubeera mu obukwatte bw’endagaano ne Katonda. Mukama yayingira mu ndagaano ne Ekkanisa ya Kikristaayo, oluvannyuma nate ne Millerite Adventism, era akikola nate n’abantu 144,000.

When the Lord enters into covenant with the newly chosen people of God (who in times past were not the people of God), He comes to them as the Messenger of the Covenant. In each of the three histories that fulfill Malachi chapter three, there is a messenger who prepares the way for the Messenger of the Covenant. The first messenger was John the Baptist, who typified the second and third messenger. The second messenger was William Miller. Together the prophetic characteristics of John the Baptist and William Miller establish the characteristics of the messenger who prepares the way for the Messenger of the Covenant to come and enter into covenant with the one hundred and forty-four thousand.

Mukama bwe y’ayingira mu ndagaano n’abantu ba Katonda abalondeddwa abapya (abeedda tebaali bantu ba Katonda), abajjira gye bali ng’Omubaka w’Endagaano. Mu byafaayo bisatu ebituukiriza Essuula esatu eya Malaki, buli kimu kirimu omubaka ateekateeka ekkubo ery’Omubaka w’Endagaano. Omubaka asoose yali Yokaana Omubatiza, eyali eky’okulabirako ky’omubaka ow’okubiri n’ow’okusatu. Omubaka ow’okubiri yali William Miller. Nga bijiddwa wamu, obubonero bw’obunnabbi obwalabikira ku Yokaana Omubatiza ne William Miller bukakasa enkula y’omubaka ateekateeka ekkubo ery’Omubaka w’Endagaano ajje ayingire mu ndagaano n’abantu 144,000.

The three messengers that prepare the way for Christ, who is the Messenger of the Covenant, to suddenly come to His temple, illustrate a work that is accomplished in the time of the investigative judgment, which concludes at the executive judgment.

Ababaka basatu abateekateeka ekkubo lya Kristo, ey’Omubaka w’Endagaano, alyoke ajje amangu ddala mu yeekaalu ye, balaga omulimu ogukolebwa mu kiseera ky’omusango ogw’okunoonyereza, ogukomekkerezebwa mu musango ogw’okutuukiriza ekibonerezo.

> “In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed. ‘In that day I will make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and I will make them to lie down safely. And I will betroth thee unto me forever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies. I will even betroth thee unto me in faithfulness; and thou shalt know the Lord.’

> Mu nnaku ez’enkomerero z’ebyafaayo by’ensi eno, endagaano ya Katonda n’abantu be abakuuma ebiragiro bye egenda kuzzibwa obuggya. “Ku lunaku olwo ndibakolera endagaano n’ensolo ez’omu nsiko, ne n’ennyonyi ez’omu ggulu, ne n’ebyekerezi eby’ensi; era ndimenya omutego n’ekitala n’olutalo okuva mu nsi, era ndibasuza mirembe. Era ndikweseera gy’oli emirembe gyonna; weewaawo, ndikweseera gy’oli mu butuukirivu, ne mu musango, ne mu kyejjegezi, ne mu kisa. Era ndikweseera gy’oli mu bwesigwa; era onoomanya Mukama.”

> “‘And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.’ Hosea 2:14–23.

> 'Era kijja okuba nti ku lunaku olwo, ndiwulira, bw'ayogera Mukama; ndiwulira ebiggulu, era ebiggulu biriwulira ensi; era ensi eriwulira eŋŋaano, n'ewayini, n'amafuta; era eŋŋaano, n'ewayini, n'amafuta biriwulira Yezireeri. Era ndimusiga ku lwange mu nsi; era ndisaasira oyo eyatali asaasiddwa; era ndigamba abo abataali bantu bange, Muli bantu bange; era nabo baligamba, Ggwe Katonda wange.' Oseya 2:14-23.

> “‘In that day, . . . the remnant of Israel, and such as are escaped of the house of Jacob, . . . shall stay upon the Lord, the Holy One of Israel, in truth.’ Isaiah 10:20. From ‘every nation, and kindred, and tongue, and people’ there will be those who will gladly respond to the message, ‘Fear God, and give glory to him; for the hour of his judgment is come.’ They will turn from every idol that binds them to this earth, and will ‘worship him at that made heaven, and earth, and the sea, and the fountains of waters.’ They will free themselves from every entanglement, and will stand before the world as monuments of God’s mercy. Obedient to every divine requirement, they will be recognized by angels and by men as those that ‘keep the commandments of God, and the faith of Jesus.’ Revelation 14:6–7, 12.

> 'Ku lunaku olwo, . . . abaasigalawo ba Isirayiri, n’abo abawonye mu nnyumba ya Yakobo, . . . balyesigama ku Mukama, Omutukuvu wa Isirayiri, mu mazima.' Isaaya 10:20. Okuva mu 'buli ggwanga, n’ekika kyonna, n’olulimi lwonna, n’abantu' walibaawo abo abaasanyukira okwanukula obubaka buno, 'Mutye Katonda, mumuwe ekitiibwa; kubanga essaawa ey’omusango gwe etuuse.' Balikyuka okuva ku buli kifaananyi ekibassiba ku nsi eno, era 'balisinza oyo eyakola eggulu, n’ensi, n’ennyanja, n’ensulo z’amazzi.' Balibekkula mu byonna ebibassiba, era balyeyimirira mu maaso g’ensi ng’ebijjukizo by’okusaasira kwa Katonda. Nga bawuliriza buli kiragiro kya Katonda, balimanyibwa bamalayika n’abantu ng’abo 'abakwatanga amateeka ga Katonda, n’okukkiriza kwa Yesu.' Okubikkulirwa 14:6-7, 12.

> “‘Behold, the days come, saith the Lord, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. And I will bring again [reverse] the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God. Amos 9:13–15.’” Review and Herald, February 26, 1914.

> ‘Laba, ennaku zijja, bw’ayogera Mukama, omulimi alisanga omukungula, n’oyo anyirira emizabbibu alisanga asiga ensigo; n’ensozi zijja kutonnya wayini omuwoomerera, n’obusozi bwonna bujja kusaanuuka. Era ndibakomyawo okuva mu busibe abantu bange ab’Isirayiri, balizimba emisennyufu babeemwo; era balisimba ennimiro z’emizabbibu, banywe wayini gwazo; era baliteekawo ennimiro, balye ebibala byazo. Era ndibasimba mu nsi yaabwe, so tebaliggibwamu nate mu nsi gye mbawadde, bw’ayogera Mukama Katonda wo. Amos 9:13-15.’ Review and Herald, February 26, 1914.

Malachi chapter three, was fulfilled in the time of Christ, and in the time of the Millerites, and those two histories identify its fulfillment in the last days. Sister White aligns the fulfillment of Malachi chapter three, with Christ’s work of cleansing the temple.

Malaki essuula ey’okusatu yatuukirizibwa mu biro bya Kristo, era mu biro by’Abamillerite, era ebyafaayo ebyo bibiri bikakasa okutuukirizibwa kwakyo mu nnaku z’enkomerero. Sister White akwataganya okutuukirizibwa kwa Malaki essuula ey’okusatu ne mulimu gwa Kristo ogw’okutukuza yeekaalu.

> “In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.

> Mu kusangula yeekaalu n’okugiggyamu abaguzi n’abatunzi b’ensi, Yesu yatangazisa omulimu gwe ogw’okutukuza omutima okuva mu butali butukuvu bw’ekibi,— okuva ku byegomba by’ensi, ebyegombesa eby’okwefaako bokka, n’emize emibi ebyonona omwoyo. Malaki 3:1-3 byasomeddwa. The Desire of Ages, 161.

The cleansing of the temple by Christ represented His work of cleansing the heart of the repentant sinner. In His ministry among men, He twice cleansed the earthly temple.

Okulongoosa kwa Kristo ku yeekaalu kwalaga omulimu gwe ogw’okutukuza omutima gw’omwonoonyi eyeenenyeza. Mu buweereza bwe mu bantu, yalongoosa yeekaalu ey’oku nsi emirundi ebiri.

> “The prophet says, ‘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’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).

> Nnabbi agamba nti, ‘Nalaba malayika omulala ng’akka okuva mu ggulu, ng’alina amaanyi amanene; n’ensi ne yaka olw’ekitiibwa kye. N’akaaba nnyo n’eddoboozi ery’amaanyi, ng’agamba nti, Babulooni Enene agudde, agudde, era afuuse ekifo mwe babeerera baddayimooni’ (Okubikkulirwa 18:1, 2). Kino kye ky’obubaka kye kimu ekyaweebwa omulayika ow’okubiri. Babulooni agudde, ‘kubanga yanywesa amawanga gonna omwenge ogw’obusuungu bw’obwenzi bwe’ (Okubikkulirwa 14:8). Omwenge ogwo gwe ki?-Enjigiriza ze ez’obulimba. Yawadde ensi Sabata ey’obulimba mu kifo kya Sabata ey’ekiragiro eky’okuna, era azze ng’addamu okubuulira ekirimba Setaani kye yasooka okugamba Eva mu Edeni—obutafa kwa emeeme obw’obutonde. Ensobi nnyingi ezifanagana nazo azisaasaanyizza nnyo, ‘ng’ayigiriza ebiragiro by’abantu okuba enjigiriza’ (Matayo 15:9).

> “When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.

> Nga Yesu atandise obuweereza bwe mu lwatu, n’asanirira Yeekaalu ng’agigyamu ebikolwa ebyaswaza obutukuvu bwayo. Mu bikolwa ebyasembayo eby’obuweereza bwe mwalimu okusanirira Yeekaalu omulundi ogwokubiri. Bwe kityo, mu mulimu ogwasembayo ogw’okulabula ensi, amakanisa gaweebwa obuyitibwa bubiri obw’awukana. Obubaka bw’omulayika ow’okubiri bweguno nti, ‘Babulooni agudde, agudde, ekibuga ekyo ekikulu, kubanga yafunyisa amawanga gonna okunywa omwenge ogw’obusungu bw’obwenzi bwayo’ (Okubikkulirwa 14:8). Era mu ddoboozi erigulumivu ery’obubaka bw’omulayika ow’okusatu wawuulirwa eddoboozi okuva mu ggulu nga ligamba nti, ‘Mufulume mu gye, abantu bange, muleme okubeera bagabo mu bibi bye, era muleme okufuna ku bikolimo bye. Kubanga ebibi bye bituuse mu ggulu, era Katonda ajjukidde ebikolwa eby’obukyamu byayo’ (Okubikkulirwa 18:4, 5). Obubaka Obulondeddwa, kitabo 2, 118.

In the fulfillment of Malachi chapter three, John the Baptist was the messenger who prepared for Jesus, as the Messenger of the Covenant, to suddenly come to His temple and twice cleanse it. In His ministry of three and a half years, He cleansed the temple at the beginning and ending of His ministry, thus identifying that the cleansing work has a beginning that represents the ending. Jesus always illustrates the ending with the beginning, and in agreement with His work as Alpha and Omega the three and a half years began and ended with a temple cleansing.

Mu kutuukirizibwa kwa Malaki essuula esatu, Yokaana Omubatiza ye yali omubaka eyategekera Yesu, Omubaka w’Endagaano, okujja amangu ddala mu yeekaalu ye n’agitukuza emirundi ebiri. Mu buweereza bwe obw’emyaka esatu n’ekitundu, yatukuza yeekaalu ku ntandikwa ne ku nkomerero y’obuweereza bwe, nga bw’alaga nti entandikwa y’omulimu gw’okutukuza ye ekifaananyi ky’enkomerero. Yesu bulijjo alaga enkomerero ng’akozesa entandikwa, era nga kigyenderanira ne mulimu gwe nga Alufa ne Omega, emyaka esatu n’ekitundu byatandika ne byaggwa n’okutukuza yeekaalu.

At the conclusion of the three and a half years, He shed the blood that confirmed the covenant that fulfilled the prediction of Daniel chapter nine that He would confirm the covenant with many for one week, in the midst of which He would be cut off.

Ku nkomerero y’emyaka esatu n’ekitundu, yafuka omusaayi ogwakakasiza endagaano, ogwatuukiriza obunnabbi bwa Danyeri essuula ey’omwenda obwogera nti alikakasa endagaano n’abangi okumala sabbiiti emu, mu wakati waayo anattibwawo.

> And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:26, 27.

> Awo oluvannyuma lw’amasabbiiti nkaaga mu bbiri Mesiya anattibwa, naye si lwa ye yennyini; n’abantu b’omulangira agenda okujja balizikiriza ekibuga n’ekkalu; n’enkomerero yaakyo eriba n’amataba, era okutuusa ku nkomerero y’olutalo okuzikirira kwasalibwawo. Era anaanyweza endagaano n’abangi okumala sabbiiti emu; era mu makkati g’eyo sabbiiti anaakomya ssaddaaka n’ebiweebwayo, era olw’okusaasaana kw’ebikolwa ebyenyinyala anaakifuula matongo, okutuusa ku nkomerero, era ekyo ekisaliddwaawo kinafukibwa ku azikiriziddwa. Danyeri 9:26, 27.

We will continue this study in the next article.

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

> “Page after page might be written in regard to these things. Whole conferences are becoming leavened with the same perverted principles. ‘For the rich men thereof are full of violence, and the inhabitants thereof have spoken lies, and their tongue is deceitful in their mouth.’ The Lord will work to purify his church. I tell you in truth, the Lord is about to turn and overturn in the institutions called by his name.

> Omuko ng'ogoberera omulala guyinza okuwandiikibwa ku nsonga zino. Enkung'aana zonna zitandise okutobekebwa n'amateeka agakyamu ge gennyini. 'Kubanga abagagga bamu bajjudde eby'obukambwe, era abatuula omwo boogedde obulimba, n'olulimi lwabwe lulimba mu kamwa kaabwe.' Mukama alikola okutukuza Ekkanisa ye. Mbategeeza mu mazima nti, Mukama agenda kukyusa n'okuzingulula mu bitongole ebiyitibwa erinnya lye.

> “Just how soon this refining process will begin, I cannot say, but it will not be long deferred. He whose fan is in his hand will cleanse his temple of its moral defilement. He will thoroughly purge his floor. God has a controversy with all who practice the least injustice; for in so doing they reject the authority of God, and imperil their interest in the atonement, the redemption which Christ has undertaken for every son and daughter of Adam. Will it pay to take a course abhorrent to God? Will it pay to put upon your censers strange fire to offer before God, and say it makes no difference?

> Siyinza kugamba ddi ddala nti enkola eno ey’okutereeza ejja kutandika, naye teegenda kuddirira okumala bbanga ddene. Oyo alina omufuuwe mu mukono gwe alitukuza yeekaalu ye ng’agiggyaako obutali butuukirivu obugisobyesezza. Alitukuza ddala oluggya lwe. Katonda alina ensonga n’abo bonna abakola ne kitono eky’obutali bwenkanya; kubanga bwe bakola bw’ati bagaana obuyinza bwa Katonda, era bateeka mu matigga omugaso gwabwe mu kutangiririrwa, okununulibwa Kristo kye yakkirizza okukolera buli mutabani n’omuwala wa Adamu. Kigasa ddala okulonda ekkubo erinyinyizibwa Katonda? Kigasa ddi okuteeka ku ebyoterezo byammwe omuliro atakkiriziddwa ne muwaayo mu maaso ga Katonda, ne mugamba nti tewali kyawukana?

> “It has not been after God’s order to center so much in Battle Creek. The state of things now exists that was presented before me as a warning. I am sick at heart at the representation. The Lord gave warnings to prevent this demoralizing condition of things, but they have not been heeded. ‘Ye are the salt of the earth: but if the salt have lost his savor, wherewith shall it be salted? It is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.’

> Tekyali mu nteekateeka ya Katonda okuzingiriza nnyo ebintu mu Battle Creek. Embeera eriwo kakati yeeyo eyantegeezebwa mu maaso gange ng’okulabula. Nnina obulumi bungi mu mutima olw’okulaga kuno. Mukama yawa obulabula okuziyiza embeera eno ey’okumenya empisa, naye tebaabuwuliriza. ‘Mmwe muli omunnyo gw’ensi: naye omunnyo bwe bubula obuwunya, guddamu kitya okufuna obuwunya? Okuva olwo tegukyalina mugaso gwonna, wabula okusulwa ebweru ne gukandagiribwa abantu.’

> “I appeal to my brethren to wake up. Unless a change takes place speedily, I must give the facts to the people; for this state of things must change; unconverted men must no longer be managers and directors in so important and sacred work. With David we are forced to say, ‘It is time for thee, Lord, to work: for they have made void thy law.’” Special Testimonies, 30, 31.

> Nsaba ab’oluganda bange bazuukuke. Wabula singa tewabaawo kukyuka mangu, nteekwa okutegeeza abantu eby’obutuufu; kubanga embeera eno erina okukyuka; abantu abatakyusiddwa tebakyasaanidde kubeera abakulembeze n’abalagiriza mu mulimu omukulu era omutukuvu guno. Naffe, nga Dawudi, tusindikiriziddwa okugamba nti, ‘Kiseera kyo, Ayi Mukama, okukola; kubanga basazizzaamu etteeka lyo.’ Special Testimonies, 30, 31.

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