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

Ekitabo kya Danyeri - Ennamba kikumi mu nnya

Unveiling the Prophetic Rule: Understanding the Investigative and Executive Judgments in the Last Days

Okubikkula Etteeka ery’Obunnabbi: Okutegeera Okusala omusango ogw’okunoonyereza n’ogw’okutuukiriza mu nnaku ez’enkomerero

Author

Jeff Pippenger

Published

February 29, 2024

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We are putting in place the prophetic rule that was identified by the Lion of the tribe of Judah in His work of unsealing the last six verses of Daniel eleven, at the “time of the end,” in 1989, when the Soviet Union was swept away by an secret alliance between Ronald Reagan and the pope of Rome. We have shown that the triple applications of Rome and the fall of Babylon identify the woman and the beast she rides upon and reigns over in Revelation seventeen.

Tuteekawo etteeka ly’obunnabbi lyaalambululwa Empologoma ey’omu kika kya Yuda mu mulimu gwe ogw’okusumulula eminnyiriri mukaaga egy’enkomerero eza Danyeri essuula 11, mu “ekiseera eky’enkomerero,” mu 1989, lwe Soviet Union yagibwawo olw’omukago og’ekyama wakati wa Ronald Reagan ne papa wa Roma. Tulaze nti enkozesa essatu eza Ruuma n’okugwa kwa Babulooni bitulambulula omukazi n’ensolo gy’atuddeko era gy’afugira mu Okubikkulirwa essuula 17.

The portrayal of the woman and the beast in chapters seventeen and eighteen identify the progressive judgment which God brings upon Modern Babylon, beginning at the soon-coming Sunday law and lasting until Michael stands up and human probation closes. That period of time marks the first part of God’s Executive Judgment that is accomplished with a mixture of His mercy. Then with the seven last plagues, no mercy is mixed with His judgments. The two steps have been also inferred in the Investigative Judgment, which began on October 22, 1844. The investigative judgment began with the investigation and judgment of the dead, and on September 11, 2001, the investigative judgment of the living began.

Okufaananyizibwa kw’omukazi n’ensolo mu bitundu ekkumi n’omusanvu n’ekkumi n’omunaana kulaga okusalirwa omusango okutambulirayo mu ngeri eyeyongera, Katonda kw’aleeta ku Babuloni ey’omu mulembe guno, nga kutandika ku tteeka lya Sande erijja mangu era ne kugenda okutuusa lwe Mikaeri ayimirira, ekiseera eky’ekisa ky’abantu ne kiggwaawo. Ekiseera ekyo kiraga ekitundu ekisooka eky’okusalira omusango kwa Katonda okw’okussa mu nkola, okutuukirizibwa nga kutamiddwaamu ekisa kye. Awo mu bibonoobono musanvu eby’enkomerero, tewali kisa ketamiddwaamu mu misango gye. Ebitundu ebyombi bino byalabikiramu ne mu kusalira omusango okw’okunoonyereza, ekyatandika nga 22 Okitobba 1844. Okusalira omusango okw’okunoonyereza kwatandikira ku kunoonyereza n’okusalira omusango abafu; ate nga 11 Sebuttemba 2001 ne kutandika okusalira omusango okw’okunoonyereza ku balamu.

The judgment of the living is also divided into two periods, the first beginning on September 11, 2001, with the investigation and judgment of those that are candidates to be among the one hundred and forty-four thousand, for judgment begins with the house of God. The investigative judgment of the dead was only accomplished upon those whose names had, at some time in their life, been recorded in the book of life. The names of the dead that were written and registered were then compared with the book of sins. If they had unconfessed sins their names were removed from the book of life. The investigative judgment of the Living is qualified as beginning with the house of God, whereas there needed to be no qualification in the investigative judgment of the dead.

Okusalira omusango kw’abalamu nako kugabiddwa mu biseera bibiri, ekisooka ne kitandika nga Ssettemba 11, 2001, nga kutandikira ku kunonyereza n’okusalira omusango abo abeesuubirwa okuba mu emitwalo kkumi na nnya n’enkumi nnya, kubanga okusalira omusango kutandikira mu nnyumba ya Katonda. Okusalira omusango okw’okunonyereza ku bafu kwakolebwa ku abo bokka, amannya gaabwe nga mu kiseera ekimu mu bulamu bwabwe gaali gawandiikiddwa mu Kitabo ky’Obulamu. Amannya g’abafu agawandiikiddwa era nga gaawandiisiddwa geegererwanga ne Kitabo ky’ebibi. Bwe baasangibwa nga balina ebibi ebitaatulibwa, amannya gaabwe gaaggyibwanga mu Kitabo ky’Obulamu. Okusalira omusango okw’okunonyereza ku balamu kwalambikibwa nti kutandikira mu nnyumba ya Katonda, ate mu kusalira omusango okw’okunonyereza ku bafu tewaali kyetaagisa kulambikibwa.

In the investigative judgment of the living, God’s Word was careful to identify that judgment during the sealing time of the one hundred and forty-four thousand began at Jerusalem, which is God’s church. The Bible provides a second direct witness to this fact.

Mu musango ogw’okunoonyereza ogw’abalamu, Ekigambo kya Katonda kyakakasa nti omusango ogwo mu kiseera eky’okuteekebwako akabonero ky’abo emitwalo kkumi n’ennya n’enkumi nnya gwatandika e Yerusaalemi, nga ye Ekkanisa ya Katonda. Baibuli ewa obujulizi obw’okubiri obutereevu ku nsonga eno.

> For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? 1 Peter 4:17.

> Kubanga ekiseera kituuse okulamula kuteekwa okutandika mu nnyumba ya Katonda; era bwe kutandikira ku ffe okusooka, enkomerero y’abo abatagondera Enjiri ya Katonda eriba etya? 1 Peetero 4:17.

The judgment of the living begins at Jerusalem, the house of God, and there is a specific time when that judgment begins. The judgment of the living begins in Jerusalem when the writer’s inkhorn goes through Jerusalem and places a mark upon the men and women who sigh and cry for the abominations that are done in the church and also the land.

Okusalirwa omusango kw’abalamu kutandikira mu Yerusaalemi, ennyumba ya Katonda, era waliwo ekiseera ekirambikiddwa lwe kutandikira okusalirwa omusango okwo. Okusalirwa omusango kw’abalamu kutandikira mu Yerusaalemi nga akaliba k’omuwandiisi kayita mu Yerusaalemi ne kateeka akabonero ku basajja n’abakazi abakaaba era abakungubagira olw’ebikolwa eby’amanyala ebikolebwa mu kkanisa era n’omu nsi.

The class that does not obey the gospel is identified in Revelation chapter seven in contrast with the one hundred and forty-four thousand, where John there identifies them as the great multitude. The great multitude represents a class of living souls that are judged during the period of the judgment of the living who have not fully obeyed God’s law, for they have been worshipping on the pope’s day of the sun. At the soon-coming Sunday law in the United States those who have been sealed by the angel with the writer’s inkhorn in Ezekiel chapter nine, which is also the sealing of Revelation chapter seven, are lifted up as an ensign. Then those who are currently not obeying the gospel will be held accountable to the seventh-day Sabbath.

Ekibiina ekitagondera Enjiri kimanyiddwa mu Okubikkulirwa essuula ey’omusanvu nga kyawukana n’abo 144,000, era Yokaana awo abalambulula ng’ekibiina kinene ennyo. Ekibiina ekinene kino kiyimirira ekibiina ky’abalamu abasalirwa omusango mu kiseera ky’okusalira omusango kw’abalamu, abatagondedde amateeka ga Katonda mu bujjuvu, kubanga baabadde basinza ku lunaku lwa Papa olw’enjuba. Mu mateeka ga Sande ag’ajja mangu mu Amerika, abo abaateekebwako akabonero omalayika alina ensawo y’omuwandiisi nga bwe kiboneka mu Ezekyeri essuula ey’enda, era ekyo kye kumetebwa okw’Okubikkulirwa essuula ey’omusanvu, bajjayimusibwa ng’ekibendera. Olwo abo abatali bagondera Enjiri kakati balibanjibwa ku Ssabbiiti ey’olunaku olw’omusanvu.

> “But Christians of past generations observed the Sunday, supposing that in so doing they were keeping the Bible Sabbath; and there are now true Christians in every church, not excepting the Roman Catholic communion, who honestly believe that Sunday is the Sabbath of divine appointment. God accepts their sincerity of purpose and their integrity before Him. But when Sunday observance shall be enforced by law, and the world shall be enlightened concerning the obligation of the true Sabbath, then whoever shall transgress the command of God, to obey a precept which has no higher authority than that of Rome, will thereby honor popery above God. He is paying homage to Rome and to the power which enforces the institution ordained by Rome. He is worshiping the beast and his image. As men then reject the institution which God has declared to be the sign of His authority, and honor in its stead that which Rome has chosen as the token of her supremacy, they will thereby accept the sign of allegiance to Rome—‘the mark of the beast.’ And it is not until the issue is thus plainly set before the people, and they are brought to choose between the commandments of God and the commandments of men, that those who continue in transgression will receive ‘the mark of the beast.’” The Great Controversy, 449.

> Naye Abakristaayo ab'emirembe egyayita baakuma Ssande, nga balowooza nti mu kwo okola bwe batyo baali bakuuma Ssabbiiti ya Bayibuli; era kaakano waliwo Abakristaayo ab'amazima mu buli kkanisa, n'eya Katoliki ey'e Roma erimu, abakkiriza n'obwesimbu nti Ssande ye Ssabbiiti eyateekebwawo Katonda. Katonda akkiriza obwesimbu mu kigendererwa kyabwe n'obutuukirivu bwabwe mu maaso ge. Naye bwe kinaatuuka nga okukuuma Ssande kukakatirwa n'etteeka, n'ensi nga ebikkulirwa eky'obuvunaanyizibwa bwa Ssabbiiti ey'amazima, olwo omuntu yenna anaavvoola ekiragiro kya Katonda, ng'agondera etteeka eritalina buyinza bwonna obusinga obwa Roma, abeera bw'atyo awa ekitiibwa obupapa okusinga Katonda. Abeera nga awa ekitiibwa e Roma n'amaanyi agakakaza enteekateeka eyaateekebwawo e Roma. Abeera nga asinza ekisolo n'ekifaananyi kyakyo. Bwe batyo abantu bwe banaagaana enteekateeka Katonda gy'alangiridde okuba akabonero k'obuyinza bwe, ne bawa ekitiibwa mu kifo kyayo kye Roma yeerondedde okuba akabonero k'obusukkulumu bwayo, banaabeera nga bakkirizza akabonero k'obugondera eri Roma-'akabonero k'ekisolo.' Era tekinaabaawo okutuusa ng'ensonga eno eteekeddwa mu lwatu mu maaso g'abantu, ne baleetebwa okusalawo wakati w'ebiragiro bya Katonda n'ebiragiro by'abantu, olwo abo abeyongera mu kuvvoola banaafuna 'akabonero k'ekisolo.' The Great Controversy, 449.

The ensign of those who are sealed are who calls those who obey not the gospel into obedience.

Ekibendera ky’abo abakakasiddwa n’akabonero kye kiyita abo abatagondera Enjiri okugigondera.

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.

> Era ku lunaku olwo walibaawo omuzi gwa Yese, oguliyimirira ng’ekibendera eky’abantu; amawanga galigunoonya, era okuwummula kwe kuliba kwa kitiibwa. Era kijja okuba nti ku lunaku olwo Mukama aliddayo okunyonnyola omukono gwe omulundi ogw’okubiri okununula abasigaddewo mu bantu be okuva e Asuliya, n’e Misiri, ne e Pathrosi, ne e Kuusi, ne e Elamu, ne e Sinayiri, ne e Hamasi, ne okuva ku bizinga eby’ennyanja. Era aliyimusa ekibendera eri amawanga, era anaakuŋŋaanya abasuulibwa b’e Isirayiri, n’akuŋŋaanya wamu abasaasaanyizibwa ba Yuda okuva mu njuyi ennya z’ensi. Isaaya 11:10-12.

Those who currently do not obey not the gospel are judged while they are living, but their judgment must follow the investigative judgment of the living one hundred and forty-four thousand, for they can only be warned by seeing men and women with the seal of God during the crisis of the soon coming Sunday law.

Abo abatagondera enjiri mu kiseera kino basalirwa omusango nga bakyali balamu, naye okusalibwa kwabwe omusango kulina okugoberera okusalibwa omusango okw’okunoonyereza ku balamu 144,000, kubanga bayinza kulabulwa bwokka nga balaba abasajja n’abakazi abalina akabonero ka Katonda mu kiyongobero kya etteeka erya Ssande erijja mangu.

> “The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.

> Omulimu gw’Omwoyo Omutukuvu kwe okukangavvula ensi ku kyono, ku butuukirivu era n’okusala omusango. Ensi esobola kulabulwa mu ngeri emu yokka: bwe eraba abo abakkiriza amazima batukuziddwa mu mazima, nga bakolera ku misingi egya waggulu egy’obutukuvu, nga balaga mu ngeri eyawaggulu ennyo ennyiriri ey’okubawula pakati w’abakuuma ebiragiro bya Katonda n’abo ababisambirira wansi w’ebigere byabwe. Okutukuzibwa kw’Omwoyo kulaga obuwawule wakati w’abo abalina akabonero ka Katonda n’abo abakuuma olunaku lw’okuwummula olw’obulimba. Bw’ekigezo kinaatuuka, kijja kulabikika bulungi nti akabonero k’ensolo kye ki. Kye kukuuma olunaku lwa Sande. Abo, oluvannyuma okuwulira amazima, abakyalutwala olunaku luno ng’olutukuvu, balina ku bo akasayini k’omusajja w’ekibi, eyalowooza okukyusa ebiseera n’amateeka. Bible Training School, 1 Desemba 1903.

The executive judgment, which is where the work of the third Elijah is accomplished, begins at the soon-coming Sunday law. It is two periods of time; in the first period God’s judgments are mixed with mercy for those who do not now obey the gospel, and then it is followed by the seven last plagues that are poured out without mercy.

Okutuukiriza kw'omusango, kwe mulimu gwa Eriya ow'okusatu gutuukirizibwa, kutandika ku tteeka lya Sande eririmu mu banga ttono. Kugabanibwa mu biseera bibiri; mu kiseera ekyasooka emisango gya Katonda gigattibwa n'ekisa eri abo abatagondera enjiri kaakano, era oluvannyuma kugobererwa ebibonoobono musanvu eby'enkomerero ebiyibwa nga tewali kisa.

> “Probationary time will not continue much longer. Now God is withdrawing his restraining hand from the earth. Long has he been speaking to men and women through the agency of his Holy Spirit; but they have not heeded the call. Now he is speaking to his people, and to the world, by his judgments. The time of these judgments is a time of mercy for those who have not yet had opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; his hand is still stretched out to save. Large numbers will be admitted to the fold of safety who in these last days will hear the truth for the first time.” Review and Herald, November 22, 1906.

> Ekiseera eky’ekigezo tekirikyeyongerayo okumala ebbanga ddene. Kati Katonda aggya omukono gwe oguziyiza ku nsi. Okuva edda era okumala ebbanga ddene ayogerera abasajja n’abakazi ng’ayitira mu Mwoyo Mutukuvu we; naye tebaagondera okuyita kwe. Kati ayogera eri abantu be, n’eri ensi, ng’ayitira mu misango gye. Ekiseera ky’emisango gino kye kiseera eky’ekisa eri abo abatannaba kufuna omukisa okumanya amazima kye kili. Mukama ajja kubalaba mu kisa n’obusaasizi. Omutima gwe ogw’obusaasizi gukwatiddwa; omukono gwe gukyakyagoloddwa okulokola. Abangi nnyo bajja okuyingizibwa mu kisibo eky’obukuumi, abo abajja okuwulira amazima omulundi olubereberye mu nnaku zino ez’enkomerero. Review and Herald, nga 22 Novemba 1906.

Those who obey not the gospel are the “other sheep,” Jesus promised to call, and they will hear His voice when He calls.

Abo abatagondera enjiri be "endiga endala" ze Yesu yasuubiza okuziyita, era bajja okuwulira eddoboozi lye bw’abayita.

> And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. John 10:16.

> N’endiga endala nnina, ezitali ez’ekisibo kino; naazo nnina okuzireeta; era zijja okuwulira eddoboozi lyange; era walibaawo ekisibo kimu, n’omusumba omu. Yokaana 10:16.

The “voice” they hear is the second “voice” of Revelation chapter eighteen, that cries loudly at the soon-coming Sunday law when the judgment of the great whore is doubled, for she has filled up her probationary cup of sin.

Eddoboozi lwe bawulira lye ddoboozi ery’okubiri eriri mu Kitabo ky’Okubikkulirwa essuula ey’ekkumi n’omunaana, erikaaba n’eddoboozi ddene ng’etteeka lya Ssande linaatera okutuuka, ng’omusango gw’omwenzi omukulu guddirwamu emirundi ebiri, kubanga ajuze ekikopo kye eky’ekibi eky’obudde bw’okugezesebwa.

> “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.

At the soon coming Sunday law in the United States the progressive executive judgment upon Modern Babylon commences, and the last period of the judgment of the living begins as the two judgments overlap. The third messenger who prepares the way for the Messenger of the Covenant work represents the work during the time of the judgment of the living that began on September 11, 2001, and ends when the last of those who currently do not obey the gospel hear the second voice of Revelation chapter eighteen, and come out of Babylon. That work identifies the purification and purging of the temple of the one hundred and forty-four thousand at the beginning of the ministry of the messenger who prepares the way, and then a purging and purification of the temple of the great multitude at the ending of the ministry of the messenger who prepares the way for the Messenger of the Covenant.

Ku kutuuka okumpi okw’etteeka lya Ssande mu Amerika, okusasula kw’omusango okweyongereyongere ku Babulooni wa mulembe guno kutandika, era omutendera ogusembayo ogw’okusala omusango gw’abalamu gutandika nga emisango egyombi gyekwatagana. Omubaka ow’okusatu ateekateeka ekkubo eri Omubaka w’Endagaano ayimirira omulimu ogukolebwa mu kiseera ky’okusala omusango gw’abalamu ekyatandika nga 11 Sebuttemba 2001, era omulimu ogwo guggwaawo bwe kiba nti ow’enkomerero ku abo abatagondera Enjiri kaakano awulira eddoboozi ery’okubiri ery’Okubikkulirwa omutwe ogw’ekkumi n’omunaana, n’afuluma mu Babulooni. Omulimu ogwo gulaga okutukuza n’okuyungulula yeekaalu y’abantu 144,000 ku ntandikwa y’obuweereza bw’omubaka ateekateeka ekkubo, era oluvannyuma okutukuza n’okuyungulula yeekaalu y’ekibiina ekinene ennyo ku nkomerero y’obuweereza bw’omubaka ateekateeka ekkubo eri Omubaka w’Endagaano.

At the soon coming Sunday law the manifestation of the power of God that occurred at Pentecost is repeated.

Mu kiseera ky’etteeka lya Sande ekigenda okujja amangu, okulabisibwa kw’amaanyi ga Katonda okwabaddewo ku lunaku lwa Pentekooti kujja okuddamu.

> “Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost. . . .

> Tewali n’omu ku ffe ajja kufuna akabonero ka Katonda ng’obuntu bwaffe bukyalimu akamogo oba akawonko n’akamu. Kisigadde gye tuli okugolokosa obutatuukirivu obuli mu buntu bwaffe, n’okutukuza ekaalu y’emmeeme okuva ku buli kyonoona. Olwo enkuba ey’oluvannyuma ejja kugwa ku ffe, nga bwe yagwa enkuba ey’asooka ku bayigirizwa ku Lunaku lwa Pentekosite. . . .

> “What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214, 216.

> "Mukola ki, ab'oluganda, mu mulimu omukulu ogw'okutegeka? Abegatta n'ensi bafuna ekifaananyi ky'ensi era beetegekera akabonero k'ensolo. Abo abatawesiga bo bennyini, abetoowaza mu maaso ga Katonda era abatukuza emyoyo gyabwe mu kugondera amazima, bano bafuna ekifaananyi eky'eggulu era beetegekera akasiyizo ka Katonda ku mitwe gyabwe. Bwe ekiragiro kifulumizibwa era akabonero ne kateekebwa, empisa zaabwe zijja kusigala zitukuvu nga teziriko kamogo emirembe gyonna." Obujulizi, ekitundu 5, 214, 216.

It is here that a seeming discrepancy in the prophetic Word might be stumbled over, though it is not necessary to do so. At Pentecost in the time of the disciples the message that was empowered was not carried to the Gentiles, which are those who do not obey the gospel at the soon-coming Sunday law. The message that was empowered at Pentecost was carried to ancient Israel, that for another three and a half years were still in their final probationary time.

Wano we basobola okusoonbera ku butakkanya obulabika mu kigambo ky’obunnabbi, newankubadde tekyetaagisa. Ku Pentekooti mu biseera by’abayigirizwa, obubaka obwajjuzibwa amaanyi tebaabutwala eri Abamawanga, be abo abatagondera enjiri mu kiseera ky’etteeka lya Sande eririjja mu banga ttono. Obubaka obwajjuzibwa amaanyi ku Pentekooti bwatwalibwa eri Isirayiri ey’edda, eyali nga enaakyali mu kiseera kyayo ky’obusaasizi ekyasembayo okumala emyaka esatu n’ekitundu emirala.

> Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Daniel 9:24.

> Wiiki nsanvu zaatekebwawo ku bantu bo ne ku kibuga kyo ekitukuvu, okumaliriza obujeemu, n'okukomya ebibi, n'okukola okutangiririra olw'obutali butuukirivu, n'okuleeta obutuukirivu obutaggwaawo, n'okukakasa okwolesebwa n'obunnabbi, era n'okufukako amafuta Ekitukuvu Ennyo. Danyeri 9:24.

The message that was empowered at Pentecost would not be carried to those who obeyed not the gospel until Stephen was stoned in the year 34. Sister White often identifies this fact.

Olubaka olwafuna amaanyi ku lunaku lwa Pentekooti teyatuusibwa eri abo abataagondera Enjiri okutuusa nga Stefano yatemebwako amayinja mu mwaka ogwa 34. Sister White akikakasa emirundi mingi.

> “Then, said the angel, ‘He shall confirm the covenant with many for one week [seven years].’ For seven years after the Saviour entered on His ministry, the gospel was to be preached especially to the Jews; for three and a half years by Christ Himself; and afterward by the apostles. ‘In the midst of the week He shall cause the sacrifice and the oblation to cease.’ Daniel 9:27. In the spring of A. D. 31, Christ the true sacrifice was offered on Calvary. Then the veil of the temple was rent in twain, showing that the sacredness and significance of the sacrificial service had departed. The time had come for the earthly sacrifice and oblation to cease.

> Awo malayika n’agamba nti, ‘Alikakasa endagaano n’abangi okumala wiiki emu [emyaka musanvu].’ Emyaka musanvu oluvannyuma lw’Omulokozi okutandika obuweereza bwe, Enjiri yalina okubuulirwa naddala eri Abayudaaya; emyaka esatu n’ekitundu Kristo ye yennyini n’abuulira; oluvannyuma Abatume ne babuulira. ‘Mu wakati wa wiiki alikomya ssaddaaka n’ebiweebwayo.’ Danyeri 9:27. Mu ntandikwa ya mwaka gwa A.D. 31, Kristo, ssaddaaka entuufu, yaweebwayo ku Kalivari. Awo ekitimba eky’omu Yeekaalu ne kiyulibwa mu bibiri, nga kiraga nti obutukuvu n’omugaso ogwali mu nteekateeka y’okuwaayo ssaddaaka byali biveewo. Ekiseera kyali kituuse ssaddaaka n’ebiweebwayo eby’ensi okukoma.

> “The one week—seven years—ended in A. D. 34. Then by the stoning of Stephen the Jews finally sealed their rejection of the gospel; the disciples who were scattered abroad by persecution ‘went everywhere preaching the word’ (Acts 8:4); and shortly after, Saul the persecutor was converted, and became Paul, the apostle to the Gentiles.” The Desire of Ages, 233.

> Ewiiki emu—emyaka musanvu—yaggwa mu A.D. 34. Awo, olw’okumutemera amayinja Setefano, Abayudaaya ne bakakasa ddala okugaana kwabwe Enjiri; abayigirizwa abaasaasaanyizibwa olw’okubonyaabonyezebwa ‘ne bagenda mu buli kifo nga babuulira Ekigambo’ (Ebikolwa 8:4); era amangu ddala oluvannyuma, Sawulo omubonyaabonyezi n’akyusibwa, n’afuuka Pawulo, omutume eri Abaamawanga. The Desire of Ages, 233.

The message which was empowered at Pentecost, fifty days after Christ’s resurrection, aligns with the Sunday law where the gospel calls Christ’s other flock out of Babylon, yet it was not for three and a half years after the cross that the Jews “sealed their rejection of the gospel,” and the message then went to the Gentiles, who are those who then did not obey the gospel. The seeming contradiction is magnified by the identification that in 34 AD the Jews sealed their rejection of the gospel, for Sister White says otherwise.

Obubaka obwafunira amaanyi ku Pentekooti, ennaku amakumi ataano oluvannyuma lw’okuzuukira kwa Kristo, bugattagana n’etteeka lya Ssande, nga enjiri eyita ekisibo kya Kristo ekirala okuva mu Babulooni; naye tekyali mpaka nga wayise emyaka esatu n’ekitundu oluvannyuma ku musaalaba, Abayudaaya lwe “baakakasa okugaana kwabwe enjiri,” era olwo obubaka ne bugenda eri Abamawanga, abo mu kiseera ekyo abataagondera enjiri. Obutakkaanya obulabika buno buyitirizibwa olw’okulambululwa nti mu 34 AD Abayudaaya baakakasa okugaana kwabwe enjiri, kubanga Muganda White ayogera bw’awalala.

> “Since the whole ritual economy was symbolical of Christ, it had no value apart from Him. When the Jews sealed their rejection of Christ by delivering Him to death, they rejected all that gave significance to the temple and its services. Its sacredness had departed. It was doomed to destruction. From that day sacrificial offerings and the service connected with them were meaningless. Like the offering of Cain, they did not express faith in the Saviour. In putting Christ to death, the Jews virtually destroyed their temple. When Christ was crucified, the inner veil of the temple was rent in twain from top to bottom, signifying that the great final sacrifice had been made, and that the system of sacrificial offerings was forever at an end.” The Desire of Ages, 165.

> Olw’okuba nti enteekateeka yonna ey’emikolo egy’etteeka yali ekiraga Kristo mu bifaananyi, teyalina mugaso gwonna nga wamuggyako. Bwe Abayudaaya baakakasa okwegaana kwa Kristo nga bamuwaayo okuttibwa, baagaana byonna ebyawa yeekaalu n’obuweereza bwayo amakulu. Obutukuvu bwayo bwali buvuddeko. Yali yasalirwa okuzikirira. Okuva ku lunaku olwo, ebiweebwayo n’obuweereza obubigattibwako tebyalina makulu. Ng’eky’okuwaayo kya Kayini bwe kyali, tebyalaze kukkiriza mu Mulokozi. Mu kumutta Kristo, Abayudaaya mu butuufu baali bazikirizza yeekaalu yaabwe. Bwe Kristo yakkomererwa ku musalaba, olugoye olw’omunda mu yeekaalu lwayulika mu bibiri okuva waggulu okutuuka wansi, nga kiraga nti ekitambo ekikulu eky’enkomerero kyali kimaze okuweebwayo, era nti enteekateeka y’ebiweebwayo yali emaze okuggwawo emirembe gyonna. The Desire of Ages, 165.

Did the Jews seal their rejection of the gospel at the stoning of Stephen or the cross of Christ? This seeming contradiction is associated with the seeming contradiction of identifying the manifestation of the power of God at Pentecost to the soon-coming Sunday law.

Abayudaaya baakakasa ddi okugaana kwabwe enjiri—bwe baakuba Stefano amayinja, oba ku musaalaba gwa Kristo? Ekirabika ng'ekontana kino kikwatagana n'ekirabika ng'ekontana ekiri mu kukwataganya okulabisibwa kw'amaanyi ga Katonda ku Pentekooti n’etteeka lya Ssande erigenda okujja mangu.

We intend to sort the seeming contradiction out in the next article, but I wish to remind us that the purpose of this particular consideration is based upon the fact that is identified by the prophets that God’s Laodicean people in the last days do not understand the judgment. We have taken time to review the various periods and purposes of the judgment in order to be clear about how the investigative and executive judgments both meet at the soon-coming Sunday law. In order to see the revelation associated with the seeming contradictions we have just raised these elements needed to be reviewed.

Tuteeseteese okugonjoola obutakkaanya obulabika mu muwandiiko oguddako, naye njagala mbajjukize nti ekigendererwa ky’okutunuulirako kuno okw’enjawulo kisinziira ku nsonga bannabbi ze balambudde nti abantu ba Katonda ab’e Lawodikiya mu nnaku ez’enkomerero tebategeera okusala omusango. Twawaddeeyo obudde okuddamu okwekenneenya ebiseera eby’enjawulo n’ebigendererwa by’okusalirwa omusango, tulyoke tubeere bwanagano ku ngeri omusango ogw’okunoonyereza n’ogw’okutekeleza ensala byonna bwe bituukirira wamu ku tteeka erya Sande eriggya mu banga ttono. Okusobola okulaba okubikkulirwa okweyungiddwa ku butakkaanya obulabika bwe tukozeeko kaakano, kyetaagisa nti bino ebintu biddewo biekenneenye.

We will continue this study in the next article.

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

> “Roman Catholics acknowledge that the change in the Sabbath was made by their church, and they cite this very change as evidence of the supreme authority of the church. They declare that by observing the first day of the week as the Sabbath, Protestants are recognizing her power to legislate in divine things. The Roman church has not relinquished her claim to infallibility; and when the world and the Protestant churches accept a spurious Sabbath of her creating, while they reject the Sabbath of Jehovah, they virtually acknowledge this claim. They may cite the authority for this change, but the fallacy of their reasoning is easily discerned. The papist is sharp enough to see that Protestants are deceiving themselves, willingly closing their eyes to the facts in the case. As the Sunday institution gains favor, he rejoices, feeling assured that it will eventually bring the whole Protestant world under the banner of Rome.

> Abakatoliki ba Rooma bakkiriza nti okukyusibwa kwa Ssabbiti kwakolebwa ekkanisa yaabwe, era bagikozesa okukyusibwa kuno nga bujulizi bw’obuyinza obusinga obw’ekkanisa. Bagamba nti, olw’okukuuma olunaku olwasooka olw’essabbiiti nga Ssabbiti, Abaprotestanti baba bakkiriza obuyinza bwayo obw’okuteekawo amateeka mu bintu bya Katonda. Ekanisa ey’e Rooma terirekeddeeko okutegeeza nti tegesobya; era bwe ensi n’ekkkanisa za Abaprotestanti bwe zikkiriza Ssabbiti ey’obulimba gye yeeteekawo, nga beegaana Ssabbiti ya Yakuwa, mu butuufu baba bakkiriza okweyita okwo nti tegesobya. Basobola okulaga obuyinza obw’okukola ekikyusibwa kino, naye obutali bwa mazima mu ngeri gye balowooza bweeyoleka mangu. Omupapisiti alina magezi ag’amala okulaba nti Abaprotestanti beelimba boobwe, nga babigenderedde baggalira amaaso ku bintu eby’amazima eby’ensonga eno. Bwe enteekateeka ya Sande bwe yeeyongera okusiimibwa, asanyuka, ng’akkakasa nti oluvannyuma ejja kuleeta ensi yonna ey’Abaprotestanti wansi wa bendera ya Rooma.

> “The change of the Sabbath is the sign or mark of the authority of the Roman church. Those who, understanding the claims of the fourth commandment, choose to observe the false Sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal Sabbath, which has been accepted by the world in the place of the day of God’s appointment.

> Okukyusibwa kwa Ssabbiiti kwe kabonero k’obuyinza bw’ekkanisa ey’e Roma. Abo, abategeera ebisaba by’ekiragiro eky’okuna, ne balonda okukuuma Ssabbiiti ey’obulimba mu kifo ky’eyo ey’amazima, babeera nga bagondera obuyinza obwo bwokka obulagira ekyo. Akabonero k’ensolo ye Ssabbiiti ey’obwapapa, eyakkiriziddwa ensi mu kifo ky’olunaku Katonda lwe yalonda.

> “But the time to receive the mark of the beast, as designated in prophecy, has not yet come. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit Sabbath, and when the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast in their foreheads or in their hands.

> Naye ekiseera eky’okufuna akabonero k’ekisolo, nga bwe kyalangirirwa mu bubaka bw’obunnabbi, tekinnatuuka. Ekiseera eky’okukezebwa tekinnatuuka. Waliwo Abakristaayo ab’amazima mu buli kkanisa, nga n’Ekkanisa Katolika ey’e Roma terirekeddwawo. Tewali asalirwa musango okutuusa nga afunye omusana era alabye obuvunaanyizibwa obuli mu kiragiro eky’okuna. Naye bwe walivayo ekiragiro ekisindika okugondera Sabiiti ey’obulimba, era bwe waakubaawo okukaaba okunene kw’omulayika ow’okusatu okulabula abantu obutasinza ekisolo n’ekifaananyi kyakyo, olwo enjawukana wakati w’obulimba n’amazima erijja okweyoleka bulungi. Ate olwo abo abakyeyongera mu kumenya etteeka balikufuna akabonero k’ekisolo ku malubaawo gaabwe oba ku ngalo zaabwe.

> “With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal Sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Bible Training School, February 2, 1913.

> Mu ntambuka ez’amangu tusemberera ekiseera kino. Amakkanisa g’Abaprotestanti bwe bagatta wamu n’obuyinza bw’ensi okuwagira eddiini enkyamu, olw’okugirwanyisa bajjajja baabwe ne bayitamu okubonyaabonyezebwa okukambwe ennyo, olwo Ssabbiiti ya Papa eneewalirizibwa kkanisa ne gavumenti nga bagasse wamu obuyinza bwabwe. Waakubaawo kuwuguka okw’eggwanga, okunaakomekkera kyokka mu kuzikirira kw’eggwanga. Bible Training School, Febwali 2, 1913.

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