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

Ekitabo kya Danyeri - Ennamba kikumi n'ekkumi na mukaaga

Unveiling the Days of Vengeance: A Prophetic Exploration of Jeremiah’s Warning and the Final Generation

Okubikkulawo Ennaku z’Okuwoolera: Okwekenneenya okw’obunnabbi ku kulabula kwa Yeremiya n’omulembe ogw’enkomerero

Author

Jeff Pippenger

Published

March 4, 2024

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We were considering Jeremiah chapter fifty in the previous article, and in the passage the judgment upon Babylon, that begins at the soon coming Sunday law in the United States and ends with the wrath of God. The executive judgment is the day of the Lord’s vengeance that was represented by the destruction of Jerusalem in the year 70 AD. The destruction of Jerusalem accomplished by Rome in 70 AD, had been typified by the destruction of Jerusalem carried out by Nebuchadnezzar. Together they provided two witnesses of the Executive Judgment of the whore of Tyre, who is also the whore of Revelation chapter seventeen.

Mu kiwandiiko ekyayita twali tukitunuulira Yeremiya essuula amakumi ataano, era mu kyawandiikiddwa ekyo twalaba okusalirwa omusango ku Babulooni, ogutandikira ku tteeka lya Ssande eriri kumpi okuweebwa mu United States era ne guggukira mu busungu bwa Katonda. Okusalira omusango okw’okussa mu nkola kwe lunaku lw’okwesasula kwa Mukama, olwalabikizibwa mu kuzikirizibwa kwa Yerusaalemi mu mwaka gwa 70 AD. Okuzikirizibwa kwa Yerusaalemi okwakoleddwa Loma mu 70 AD kwali kwaafaananyizibwa n’okuzikirizibwa kwa Yerusaalemi okwakolebwa Nebukadduneeza. Wamu byawa obujulizi bubiri ku kusalirwa omusango okw’okussa mu nkola ogw’omukazi omwenzi owa Ttuulo, era nga ye y’omukazi omwenzi owa Okubikkulirwa essuula kkumi n’omusanvu.

Jeremiah informs us that when the Lord’s vengeance is accomplished upon modern Babylon, beginning with the soon-coming Sunday law, that “In those days, and in that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found: for I will pardon them whom I reserve.” In those days, the sealing of the one hundred and forty-four thousand will have already been accomplished.

Yeremiya atutegeeza nti, Mukama bw’anaaba amaze okutuukiriza ekibonerezo kye ku Babulooni ey’emulembe guno, nga kitandikira ku tteeka lya Sande erijja mu bwangu, nti, “Mu nnaku ezo era mu biro ebyo, bw’ayogera Mukama, ekibi kya Isirayiri kinaanoonyebwa so tewalibaawo; n’ebibi bya Yuda ne tebijja kusangibwa: kubanga ndibasonyiwa abo be ndibalekawo.” Mu nnaku ezo, okuteekebwako akabonero kw’abantu 144,000 kuba kumaze okutuukirizibwa.

> “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, 216.

> “Mukola ki, ab’oluganda, mu mulimu omukulu ogw’okuteekateeka? Abo abeegatta n’ensi bafuna empisa z’ensi era beetegekera akabonero k’ekisolo. Abo abatawesiga bo bokka, abeewombeekereza mu maaso ga Katonda, ne batukuza emmeeme zaabwe nga bagondera amazima—bano bafuna empisa z’eggulu era beetegekera akasanyizo ka Katonda ku mitwe gyabwe. Ekiragiro bwe kinafuluma, era akasanyizo bwe kanaateekebwa, empisa zaabwe zijja kusigala nnongoofu nga teziriko bbala emirembe n’emirembe.” Testimonies, ekitundu 5, omuko 216.

The executive judgment begins with the second voice of Revelation chapter eighteen, who calls men and women to flee from Babylon, and Jeremiah says, “their day is come, the time of their visitation. The voice of them that flee and escape out of the land of Babylon, to declare in Zion the vengeance of the Lord our God, the vengeance of his temple. Call together the archers against Babylon: all ye that bend the bow, camp against it round about; let none thereof escape: recompense her according to her work; according to all that she hath done, do unto her.” Her judgment is accomplished by the “archers.” The first reference to an archer in the Scriptures is concerning Ishmael.

Okusalira omusango okutuukirizibwa kutandika n’eddoboozi ery’okubiri ery’Okubikkulirwa essuula ey’ekkumi n’omunaana, eriyita abasajja n’abakazi okubudda okuva e Babulooni, era Yeremiya agamba, “olunaku lwabwe lutuuse, ebbanga ly’okubabonereza. Eddoboozi ly’abo abaloka ne bawona okuva mu nsi ya Babulooni, okulangirira e Sayuuni ekibonerezo kya Mukama Katonda waffe, ekibonerezo olw’ekaalu ye. Mukuŋaanyize wamu abakuba emisaale okulumba Babulooni; mmwe mwenna abakuba omusaale, mumisewo amalusiisira nga mukyebungulula; tewalewo n’omu asimattuka: mumusasule ng’emirimu gye bwe giri; ng’ebyo byonna by’akoze bwe biri, mubimukolere.” Omusango gwe gutuukirizibwa “abakuba emisaale.” Okusooka okwogerwako ku mukuba w’emisaale mu Byawandiikibwa kukwatagana ne Isimayiri.

> And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is. Arise, lift up the lad, and hold him in thine hand; for I will make him a great nation. And God opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink. And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer. Genesis 21:17–20.

> Era Katonda n’awulira eddoboozi ly’omulenzi; era malayika wa Katonda n’ayita Hagar ng’ava mu ggulu, n’amugamba nti, Kiki ekikukoseza, Hagar? Totya; kubanga Katonda awulidde eddoboozi ly’omulenzi gy’ali. Golokoka, situla omulenzi, era omukwate mu mukono gwo; kubanga ndimufuula eggwanga ddene. Era Katonda n’amuggulirawo amaaso ge, n’alaba ensulo y’amazzi; n’agenda, n’ajjuzamu ensuwa amazzi, n’awa omulenzi amazzi okunywa. Era Katonda yali n’omulenzi; n’akula, n’abeera mu ddungu, n’afuuka omulasi w’ensaale. Olubereberye 21:17-20.

The “hour of the great earthquake” in Revelation eleven identifies the beginning of the executive judgment upon the whore of Rome, that begins at the soon-coming Sunday law in the United States. In the “hour” “the third woe cometh quickly. And the seventh angel sounded.” The third woe, is the seventh trumpet. It is the archers of Islam that are employed to bring His judgment upon those who enforce the mark of papal authority (Sunday worship), and persecute those who uphold the mark of God’s authority (Sabbath worship).

Essaawa "ey’ekikankano ekinene" mu Okubikkulirwa ekkumi n’emu eraga entandikwa y’okusala omusango okuteekebwa mu nkola ku mukyala omwenzi owa Loma, ekitandika ku tteeka lya Sande erigenda okujja mangu mu Amerika. Mu "essaawa" "akabi akatatu kajja mangu. Era omulaika ow’omusanvu n’avuga ekkondeere." Akabi akatatu kye kkondeere ey’omusanvu. Abalasi b’Isiraamu abalasa emisaale be bakozesebwa okuleeta ekibonerezo kye ku abo abawaliriza akabonero k’obuyinza bwa Papa (okusinza ku Sande), era ne batulugunya abo abanyweza akabonero k’obuyinza bwa Katonda (okusinza ku Ssabbiiti).

In Luke chapter twenty-one Jesus in answering the disciple’s questions about the destruction of Jerusalem and the temple, provides an historical narrative that also represents the history of the last days. He references the “days of vengeance,” which was an essential prophetic attribute of His ministry as the Messiah, which He identified in His opening announcement of His ministry by reading from the prophet Isaiah to the church in Nazareth. The announcement at Nazareth, and the passage from Isaiah represented not only His ministry, but the message of His disciples, and more specifically the work and ministry of the movement of the one hundred and forty-four thousand.

Mu Lukka essuula amakumi abiri mu emu, Yesu ng’addamu ebibuuzo by’abayigirizwa ku kuzikirira kwa Yerusaalemi n’yeekaalu, awerayo ennyanjula ey’ebyafaayo ey’eraga n’ebyafaayo by’emisera egy’enkomerero. Ayogerako ku “nnaku ez’okuwoolera omusango,” ezali kitundu ky’omugaso ennyo eky’obunnabbi mu buweereza bwe ng’Omusiya, kye yategeeza mu kumanyisa kwe okw’okusooka okw’okutandika obuweereza bwe, ng’asomera ku nnabbi Isaaya mu kkanisa e Nazaleesi. Okutegeeza okwo e Nazaleesi, n’ekitundu ekyo okuva eri Isaaya, tekyalaga buweereza bwe bwokka, wabula n’obubaka bw’abayigirizwa be, era n’okusingira ddala omulimu n’obuweereza bw’ekibiina ky’abantu emitwalo kkumi n’ennya n’enkumi nnya.

> The spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them. For I the Lord love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them. And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the Lord hath blessed. I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations. Isaiah 61:1–11.

> Omwoyo wa Mukama Katonda ali ku nze; kubanga Mukama ansize amafuta okubuulira amawulire amalungi eri ab’obuwombeefu; yantuma okusiba abo ab’omutima omumenyese, okulangirira eddembe eri abasibe, n’okubikkula ekkomera eri abo abaasibibwa; Okulangirira omwaka ogukkirizibwa ogwa Mukama, n’olunaku lw’ekiwoolo kya Katonda waffe; okugumya abo bonna abeenakuwala; Okuwa abo abeenakuwala mu Sayuuni, okubawa obulungi mu kifo ky’eivu, amafuta g’essanyu mu kifo ky’okunakuwala, olugoye lw’okutendereza mu kifo ky’omwoyo ogw’ekitawaaze; balyitibwe emiti gy’obutuukirivu, ensimba ya Mukama, alyetwalirwe ekitiibwa. Era bajja kuzimba ebyali byamenyese okuva edda, balizzaawo ebyazikirira eby’edda, era balongoosa ebibuga ebyali byazikirira, ebyazikirizibwa emirembe mingi. Era abagwira balinyimirira ne balunda amikumbi g’endiga zammwe, n’abaana b’ab’ensi endala banaabanga abalimi bammwe n’abalabirira emizabbibu gyammwe. Naye mmwe munaayitibwenga Bakabona ba Mukama: abantu banaabayita abaweereza ba Katonda waffe: munaalya obugagga bw’amawanga, era mu kitiibwa kyabwe munaayennyumiriza. Olw’ensonyi zammwe munaafuna emirundi ebiri; era mu kifo ky’okutamanyagana balyesanyukira mu mugabo gwabwe: kyebaava mu nsi yaabwe banaasikira ebibiri: essanyu ery’olubeerera ddala libeere ku bo. Kubanga nze Mukama njagala obwenkanya, nkyawa obubbi olw’ebiweebwayo ebyokebwa; era ndirungamya emirimu gyabwe mu mazima, ne nkola nabo endagaano ey’olubeerera ddala. Ne zzadde lyabwe linaamanyibwa mu mawanga, n’abazaalibwa baabwe mu bantu: bonna abalibalaba balibakkiriza nti be zzadde Mukama bwe y’abawadde omukisa. Ndisanyukira nnyo mu Mukama, omwoyo gwange gunaasanyukira mu Katonda wange; kubanga annyambazizza engoye ez’obulokozi, andubisse mu lugoye lw’obutuukirivu, ng’omuko yeeyambaza ebirungo, era ng’omugole yeeyambaza ebirungo bye. Kubanga ng’ensi bwe efulumya ebimera byayo ebito, era ng’ennimiro bwe ereeta ebyasimbibwamu okusituka; bwe kityo Mukama Katonda alireeta obutuukirivu n’okutendereza okusituka mu maaso g’amawanga gonna. Isaaya 61:1-11.

The one hundred and forty-four thousand who are sealed in Ezekiel chapter nine, are those who are mourning over the sins in the church and in the world. “The acceptable year of the Lord, and the day of vengeance of our God,” is when those who mourn in Zion are comforted, and become “trees of righteousness” in order to “glorify the Lord.” They glorify the Lord, for “in those days, and in that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none.” Those who mourn are those who have been sealed and they are those who “shall build the old wastes,” who “shall raise up the former desolations, and” who “shall repair the waste cities, the desolations of many generations.” They shall “be named the Priests of the Lord,” and men shall call them “the Ministers of our God.”

Abantu emitwalo kkumi na nnya n'enkumi nnya abateekebwako akabonero mu Ezeekyeri essuula ey'omwenda, be bakkungubaga olw'ebibi ebiri mu ekkanisa ne mu nsi. "Omwaka ogukkirizibwa ogwa Mukama, n'olunaku olw'okuwalanira kwa Katonda waffe," lwe kiseera abakungubaga mu Sayuuni bagumyibwa, ne bafuuka "emiti gy'obutuukirivu" balyoke "bagulumize Mukama." Bagulumiza Mukama, kubanga "mu nnaku ezo ne mu biro ebyo, bw'ayogera Mukama, obutali butuukirivu bwa Isirayiri bulinoonyebwa, naye tewalisangibwawo." Abo abakungubaga be abateekebwako akabonero, era be abo "abalizimba ebisiigala eby'edda," "abalizimusa ebyonooneseeby'edda," era "abaliddaabiriza ebibuga ebyamenyeka, ebyonooneseeby'emirembe mingi." Balituumibwa "Bakabona ba Mukama," era abantu balibayita "Abaweereza ba Katonda waffe."

The righteousness of the one hundred and forty-four thousand is to “spring forth before all nations,” when they are lifted up as an ensign in the hour of the great earthquake. Their righteousness is caused progressively, for it is “as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth.” The sealing of the one hundred and forty-four thousand began at the arrival of the latter rain on September 1, 2001. It is then that the buds of earth were brought forth. Isaiah identifies when the buds spring forth.

Obutuukirivu bw’abo 144,000 buna “kumeruka mu maaso g’amawanga gonna,” bwe batumbulwa ng’ekibendera mu ssaawa y’ekikankano eky’ensi ekinene. Obutuukirivu bwabwe bugenda buleetebwa mpola mpola, kubanga “nga ensi bwe ereeta ebimeze byayo, era nga ennimiro bwe ereeta ebyasimbibwa mu yo okumeruka; bw’atyo Mukama Katonda alireeta obutuukirivu n’okutenderezebwa okumeruka.” Okuteekebwako akabonero kw’abo 144,000 kwatandikira ku kutuuka kw’enkuba ey’enkomerero nga 1 Sseputemba 2001. Mu kiseera ekyo ebimeze by’ensi ne byavaamu. Isaaya alaga ekiseera ebimeze lwe bimera.

> In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Isaiah 27:8, 9.

> Mu kipimo, bwe kizamuka, onookiwakana nakyo; ayimiriza omuyaga gwe ogw’ekikambwe mu lunaku lw’omuyaga ogw’ebuvanjuba. Olw’ekyo obujeemu bwa Yakobo bunaazibwamu; era kino kye kibala kye kyonna ekiggyaawo ekibi kye: bwe afuula amayinja gonna g’ekyoto ng’amayinja ga kalayimu agamenyeddwamenyedwamu, ebibira n’ebifaananyi tebijja kuyimirira. Isaaya 27:8, 9.

In “the day of the east wind” which is His “rough wind” that “He stayeth,” the “shooting forth” of the buds will begin when the rain is “measured.” “Stayeth” means restrained. When the four winds are restrained by the four angels of Revelation chapter seven, the sealing of the one hundred and forty-four thousand begins. At that time the latter rain begins to “sprinkle” in moderation, for the word “measure” in the verse means moderation. At the beginning of the period of the sealing of the one hundred and forty-four thousand the latter rain is measured, and at the end of the period it is without measure.

Mu “lunaku lw’empewo ey’obuvanjuba,” ey’eri “empewo ye enkambwe” gy’ayimiriza, “okutuntumuka” kw’ebimuli kunaatandika nga enkuba “epimiddwa.” “Stayeth” kitegeeza “okuziyizibwa.” Bwe kiba nti empewo ennya ziziyizibwa bamalayika bana ab’Okubikkulirwa, omutwe ogw’omusanvu, okuteekebwako akabonero kw’emitwalo kkumi nnya n’enkumi nnya kutandika. Mu kiseera ekyo enkuba ey’oluvannyuma etandika “okufukiza” mu mpima, kubanga ekigambo “mpimo” mu kyawandiikibwa ekyo kitegeeza okubeera mu mpima. Ku ntandikwa y’ekiseera ky’okuteekebwako akabonero kw’emitwalo kkumi nnya n’enkumi nnya, enkuba ey’oluvannyuma ebeera epimiddwa, ate ku nkomerero y’ekiseera ekyo ebeera nga tepimiddwa.

> “The great outpouring of the Spirit of God, which lightens the whole earth with his glory, will not come until we have an enlightened people, that know by experience what it means to be laborers together with God. When we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure; but this will not be while the largest portion of the church are not laborers together with God. God cannot pour out his Spirit when selfishness and self-indulgence are so manifest; when a spirit prevails that, if put into words, would express that answer of Cain,—‘Am I my brother’s keeper?’ If the truth for this time, if the signs that are thickening on every hand, that testify that the end of all things is at hand, are not-sufficient to arouse the sleeping energy of those who profess to know the truth, then darkness proportionate to the light which has been shining will overtake these souls. There is not the semblance of an excuse for their indifference that they will be able to present to God in the great day of final reckoning. There will be no reason to offer as to why they did not live and walk and work in the light of the sacred truth of the word of God, and thus reveal to a sin-darkened world, through their conduct, their sympathy, and their zeal, that the power and reality of the gospel could not be controverted.” Review and Herald, July 21, 1896.

> Okuyiwa okunene kw’Omwoyo wa Katonda, ogutangaaza ensi yonna n’ekitiibwa kye, tekulijja okutuusa nga tulina abantu abatangaaziddwa, abamanyi olw’okukolako kye kitegeeza okubeera abakozi wamu ne Katonda. Bwe tuba tuweereddeyo ddala n’omutima gwonna mu buweereza bwa Kristo, Katonda alikkiriza ekyo ng’ayiwamu Omwoyo gwe awatali kipimo; naye kino tekiribaawo nga bangi mu kkanisa tebakolerera wamu ne Katonda. Katonda tayinza kuyiyamu Omwoyo gwe nga okwegomba okw’eky’omuntu n’okweyagalira birabikira ddala; nga waliwo omwoyo ogukulembera ogwo ne bwe guteekeddwamu ebigambo, gwandiyinza okwogera okuddamu kwa Kayini nti, ‘Nze ndi mulinzi wa muganda wange?’ Obanga amazima ag’omu kiseera kino, n’obubonero obweyongedde okuba bungi buli wonna obujjuliza nti enkomerero y’ebintu byonna etuuse okumpi, tebimala kuzuukusa amaanyi ag’abo abeegamba nti bamanyi amazima, olwo ekizikiza ekyenkanankana n’omusana ogwabadde gutangaaza kiribakwatira emyoyo gyabwe. Tewali nsonga, newankubadde entono, gye bayinza okuwa Katonda ku butaafaayo bwabwe ku lunaku olukulu olw’okusalirwa omusango okwasembayo. Tekiribaawo nsonga yonna ey’okulaga lwaki tebaabeera, ne batambula, ne bakola mu musana gw’amazima amatukuvu g’ekigambo kya Katonda, ne bwe batyo balaga ensi eyizikiddwa n’ebibi, okuyitira mu mpisa yaabwe, okusaasira kwabwe, n’obunyiikivu bwabwe, nti amaanyi n’ekituufu by’Enjiri tebisobola kuwakanibwa. Review and Herald, Julaayi 21, 1896.

The testing period of the latter rain and sealing of the one hundred and forty-four thousand begins with the measuring of the outpouring of the Holy Spirit for the wheat and tares have reached the time of the harvest. The rain brings both classes to maturity, then at the end of the testing period the wheat and tares are separated, and the wheat will then “know by experience what it means to be laborers together with God” They will then “have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure.”

Ekiseera eky’okugezebwa eky’enkuba ey’oluvannyuma n’okuteekebwako akabonero kw’abantu 144,000 kitandika n’okupimibwa kw’okuyiwa kwa Mwoyo Omutukuvu, kubanga eŋŋaano n’ebisagazi bituuse ku kiseera ky’okukungula. Enkuba etuusa ebika byombi mu kukula okutuukirira, era ku nkomerero y’ekiseera eky’okugezebwa eŋŋaano n’ebisagazi byawulwamu, ne eŋŋaano lijja "okumanyirako kye kitegeeza okuba abakozi awamu ne Katonda." Bwe kinaava kityo "baliba n’okweewayo ddala, n’omutima gwonna, mu buweereza bwa Kristo, era Katonda alikkiriza ekyo ng’ayiwa ku bo Mwoyo gwe mu bungi obutapimwa."

The “day of the rough east wind” arrived on September 11, 2001, and Habakkuk’s debate over the counterfeit peace and safety message of the latter rain message, as opposed to the message identifying the day of God’s vengeance, began. At that point the plants, both wheat and tares began to bud and bring forth the fruit they would manifest at the judgment of the soon-coming Sunday law.

“Olunaku lw’omuyaga omukambwe ogw’ebuvanjuba” lwatuuka nga 11 Ssettemba 2001, era empaka za Habakkuku ku bubaka obw’obulimba obw’emirembe n’obutebenkevu obw’enkuba ey’oluvannyuma, nga bukontana n’obubaka obulambulula olunaku olw’okuwoolera kwa Katonda, ne zikatandika. Mu kaseera ako ebimera, eŋaano n’ebyasi, byatandika okutontoma era okuzaala ebibala bye bijja kulabikira mu musango ogw’etteeka lya Ssande erituuka mangu.

> “Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.

> "Era nate, eng ero zino ez'okufaananiriza ziyigiriza nti tewalibaawo kiseera ky'okugezesebwa oluvannyuma lw'okusala omusango. Omulimu gw'Enjiri bw'gunaaba guweddewo, amangu ddala waddirawo okwawulwa kw'abalungi n'ababi, era ekyasalibwa ku buli kibiina kyassibwawo emirembe gyonna." Christ's Object Lessons, 123.

One class bows to the sun in Ezekiel chapter eight, and the other receives the seal of God in Ezekiel chapter nine. In Luke chapter twenty-one, Christ is identifying the one hundred and forty-four thousand, and He sets forth a sign that marks the final generation of earth’s history. He identified the sign that Christians must recognize in order to flee the destruction of Jerusalem.

Ekibiina kimu kifukamira enjuba mu Ezekyeri essuula 8, ate ekirala kiweebwa akasibo ka Katonda mu Ezekyeri essuula 9. Mu Lukka essuula 21, Kristo alaga abo 144,000, era ateekaawo akabonero akalaga omulembe ogw’enkomerero mu byafaayo by’ensi. Yalaga akabonero abakristaayo kye balina okulaba ne bakategeera balyoke badduke mu kuzikirira kwa Yerusaalemi.

> And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judaea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto. For these be the days of vengeance, that all things which are written may be fulfilled. Luke 21:20–22.

> Era bwe muliraba Yerusaalemi nga yetoolereddwa amagye, kale mutegeere nti okuzikirira kwayo kusemberedde. Awo abali mu Buyudaaya badduke mu nsozi; n’abali wakati mu yo bafulume; era abali mu byalo tebayingire mu yo. Kubanga ezo ze nnaku z’okuwoolera ekiruyi, ebyawandiikibwa byonna biryoke bituukirizibwe. Luka 21:20-22.

Jesus identified, “line upon line,” more prophetic characteristics of the sign, for His words are recorded not only by Luke, but also by Matthew and Mark.

Yesu yalaga mu ngeri ya "line upon line" ebisingawo ebikwata ku bunnabbi eby’akabonero, kubanga ebigambo bye tebyawandiikibwa mu Luka yekka, wabula era ne mu Matayo ne mu Makko.

> And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come. When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains. Matthew 24:14–16.

> Era enjiri eno ey’obwakabaka eneebuulirwa mu nsi yonna okubeera obujulizi eri amawanga gonna; olwo enkomerero n’ejja. Kale bwe muliraba ekizizo ekireetawo kuzikirira, nga bwe yayogera Danyeri nnabbi, nga kiyimiridde mu kifo ekitukuvu (oyo asoma, ategeere); awo abo abali mu Yudaya baddukire mu nsozi. Matayo 24:14-16.

> And the gospel must first be published among all nations. But when they shall lead you, and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost. Now the brother shall betray the brother to death, and the father the son; and children shall rise up against their parents, and shall cause them to be put to death. And ye shall be hated of all men for my name’s sake: but he that shall endure unto the end, the same shall be saved. But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, (let him that readeth understand,) then let them that be in Judaea flee to the mountains. Mark 13:10–14.

> Era olubereberye enjiri eteekwa okubuulibwa mu mawanga gonna. Naye bwe banaabatwala ne babawaayo, temwerowooza mu kusooka ku kye munaayogera, so temutekateka: naye kyonna ekibawa mu essaawa eyo, kye muyogerenga; kubanga si mmwe aboogera, wabula Mwoyo Omutukuvu. Kale muganda aliwaayo muganda we okuttibwa, ne kitaawe omwana we; n’abaana banaayimirira ku bazadde baabwe ne babaleetera okuttibwa. Era mulikyayibwa abantu bonna olw’erinnya lyange: naye anaagumiikiriza okutuusa ku nkomerero, oyo alirokoka. Naye bwe munaalaba ekivve eky’okuzikiriza, ekyayogerwa nnabbi Danyeri, nga kiyimiridde we kitateekwa kuyimirira, (asoma ategeere,) awo abo abali mu Buyudaaya badduke ku nsozi. Makko 13:10-14.

Before the seven last plagues, which is the final and perfect fulfillment of the “days of vengeance,” is accomplished upon two classes the gospel of the kingdom must be preached and published among all nations. The gospel message is given to the nations at the soon-coming Sunday law in the United States, when the one hundred and forty-four thousand are lifted up as an ensign. The “days of vengeance” represents the period of the Executive Judgment of the whore of Babylon, which begins with the Sunday law in the United States and ends when Michael stands up and human probation closes, and the wrath of God is poured out in the seven last plagues.

Nga tekinnaba kutuukirizibwa ebikolimo omusanvu eby’enkomerero—ebyo ebirimu okutuukiriza mu bujjuvu n’enkomerero ‘ennaku ez’okusasula omusango’—ku bibinja bibiri by’abantu, enjiri ey’obwakabaka erina okubuulirwa era okutangazibwa mu mawanga gonna. Obubaka bw’enjiri buweebwa amawanga ku tteeka lya Ssande linaatera okuteekebwawo mu Amerika, nga 144,000 batumbulibwa ng’akabonero. ‘Ennaku ez’okusasula omusango’ zitegeeza ekiseera ky’okusala omusango ogutekebwawo ku mukyala omwenzi owa Babulooni; kitandika n’etteeka lya Ssande mu Amerika era kiggwa Mikaeri bw’ayimirira waggulu, era obudde bw’okugezesebwa kw’abantu ne buggalwa, ne busungu bwa Katonda ne buyiibwa mu ebikolimo omusanvu eby’enkomerero.

The period of time is the “hour” which Mark identifies, and the “hour” of the “great earthquake,” and the “hour” the ten kings agree to give their seventh kingdom unto the papacy. When the last soul has accepted the gospel that is published to all nations, probation closes, and God’s wrath is poured out without mercy. That period begins with the gospel being proclaimed to all nations as the ensign is lifted up, and ends when the last person responds to the gospel message proclaimed and preached and published by the ensign. That period of time is the “days of vengeance.”

Ebbanga eryo ly’ekiseera ye “ssaawa” Makko gy’alambulula, era “ssaawa” ey’ettutumu eddene, era “ssaawa” abakabaka kkumi gye bakkiriziganya okuwa obwakabaka bwabwe obw’omusanvu eri obwa Paapa. Bwe kiba nti emmeeme eyasembayo emaze okukkiriza Enjiri eyabuuliddwa eri amawanga gonna, obudde bw’okugezaako buggalwa, era obusungu bwa Katonda buyiizibwa awatali kisa. Ebbanga eryo litandikira Enjiri ng’ebuulirwa eri amawanga gonna nga ekibendera kitikkuddwa waggulu, era limalira ddala omuntu ow’asembayo bw’akkiriza obubaka bw’Enjiri obw’ategeezeddwa, obw’abuuliddwa era obwatambuliziddwa olw’ekibendera. Ebbanga eryo ly’ekiseera ye “ennaku ez’okusasula.”

In Luke, chapter twenty-one, Jesus is pinpointing that history, for He is identifying the final generation, that will not die before His second coming. He identifies a sign, which is represented as the abomination of desolation spoken of by Daniel the prophet. The sign is when the abomination of desolation stands in the “holy place,” and when it is “standing where it ought not,” which is also when Jerusalem is “compassed with armies.”

Mu Lukka, essuula amakumi abiri mu gumu, Yesu alaga ekyo mu byafaayo, kubanga alambulula ekika eky’enkomerero ekitajja kuggwaawo nga tannazzaayo omulundi ogw’okubiri. Alaga akabonero, akyogerwako Nnabbi Daniyeri nga ekizizo ekireeta obuzikirivu. Akabonero ke bwe ekizizo ekireeta obuzikirivu kiyimirira mu "ekifo ekitukuvu," era bwe kiba "kiyimiridde we tateekwa kubeera," ate era bwe "Yerusalemu ezingiddwa amagye."

When Jerusalem was compassed by armies in the year 66 by Cestius, the Christians in Jerusalem fled the city, and Sister White identifies that not one Christian died during the destruction that ultimately ended in the year 70. Cestius initiated a siege, and then withdrew for apparently unknown reasons, and the Christians in the city fled in agreement with the warning associated with the sign. In the year 70 Titus completed the destruction by once again instituting a siege. The siege of Cestius was the beginning of what is called the First Jewish-Roman War, and the siege and destruction accomplished by Titus was the end of the First Jewish-Roman War.

Mu mwaka gwa 66 Cestius n’amaggye ge baazingiza Yerusaalemi; Abakristaayo ab’omu Yerusaalemi ne badduka ne bava mu kibuga, era Sister White agamba nti tewaffa n’omu ku Bakristaayo mu kuzikirizibwa okwaggwa mu mwaka gwa 70. Cestius yatandika okuzingiza ekibuga, oluvannyuma n’addayo emabega olw’ensonga ezitamanyiddwa bulungi, era Abakristaayo ab’omu kibuga ne badduka nga bagoberera okulabula okwali ku kabonero. Mu mwaka gwa 70 Titus yatuukiriza okuzikirizibwa ng’addamu okuzingiza ekibuga. Okuzingiza kwa Cestius kwatandika ekyayitibwa Olutalo Olusooka wakati wa Bayudaaya n’Abarooma, era okuzingiza n’okuzikiriza ebyakolebwa Titus kwe kwaleeta enkomerero y’Olutalo Olusooka wakati wa Bayudaaya n’Abarooma.

The entire history lasted three and a half years, began and ended with a siege, and the beginning contained a sign for God’s people. That history was identified as the days of God’s vengeance by Christ, which was a specific element that He was to identify in His ministry. Those days represent the executive judgment upon the whore of Rome that begins at the soon-coming Sunday law, and ends when human probation closes. At the beginning of the executive judgment of the whore of Babylon, the one hundred and forty-four thousand are lifted up as an ensign, which is a sign. When God’s other flock see the sign, they are to flee out of Babylon, whose destruction was typified by the destruction of Jerusalem.

Ebyafaayo ebyo byonna byamala emyaka esatu n’ekitundu, byatandika ne byaggwa n’okuzingibwa kw’ekibuga, era mu ntandikwa mwalimu akabonero eri abantu ba Katonda. Ebyafaayo ebyo Kristo yabiyita ‘ennaku z’okwesasuza kwa Katonda,’ ekintu ekirambikiddwa kye yali alina okulaga mu buweereza bwe. Ennaku ezo zitegeeza okusalirwa omusango okutuukirizibwa ku mukazi omwenzi wa Loma, okutandika ku tteeka lya Ssande erijja amangu, ne kuggwaawo ng’ekiseera ky’okugezesebwa kw’abantu kiggaliddwa. Ku ntandikwa y’okutuukiriza omusango ku mukazi omwenzi wa Babulooni, abo 144,000 batumbulibwa ng’ekibendera, ekyo nga kye kabonero. Ekisibo ekirala kya Katonda bwe kiraba akabonero, kirina okuvayo mu Babulooni, kubanga obuzikirivu bwa Babulooni bwalabirwako mu kifaananyi mu kuzikirizibwa kwa Yerusaalemi.

We will continue to consider Luke chapter twenty-one in the next article.

Tujja okwongerayo okwekenneenya essuula ey’amakumi abiri mu emu eya Lukka mu kiwandiiko ekiddako.

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