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

Ekitabo kya Danyeri - Ennamba kikumi na kkumi na nnya

The Last Generation: Unveiling Ezekiel’s Prophetic Fulfillment and the Sealing of the 144,000

Ekika eky'enkomerero: Okubikkula okutuukirizibwa kw'obunnabbi bwa Ezekyeri n'okuteekebwako akabonero kw'aba 144,000

Author

Jeff Pippenger

Published

March 3, 2024

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The generation that witnessed the arrival of the third woe, on September 11, 2001 is the last generation of earth’s history. The passage from Ezekiel which confirms this truth was understood by the Millerites as directly connected with the parable of the ten virgins, and therefore Habakkuk chapter two. In that history, the vision of Habakkuk chapter two, that would “no longer tarry,” and which was fulfilled on October 22, 1844, prefigured the soon-coming Sunday law in the United States. But Ezekiel’s prediction of the vision that would no longer be prolonged is perfectly fulfilled in the history of the sealing of the one hundred and forty-four thousand, which began with the arrival of the third woe, on September 11, 2001.

Emulembe eryalaba okutuuka kw’okubonaabona okw’okusatu, nga 11 Sebuttemba 2001, gwe mulembe ogw’enkomerero mu byafaayo by’ensi. Ekitundu ekiva mu kitabo kya Ezekyeri ekikakasa amazima guno, kyategeerwa aba Millerites ng’ kikwatagana butereevu n’olugero lw’abawala ekkumi, era n’olwekyo ne Abakkuki essuula ey’okubiri. Mu byafaayo ebyo, ekibonekerwa kya Abakkuki essuula ey’okubiri ekya “tekujja kulwaawo,” era ekyatuukirira nga 22 Okitobba 1844, kwalabula nti mu bwangu we lijja okutuuka etteeka lya Sande mu United States. Naye obunnabbi bwa Ezekyeri ku kibonekerwa ekitagenda kulongerwako nate butuukiriziddwa bulungi ddala mu byafaayo by’okuteekebwako akabonero kw’abo 144,000, okwatandika n’okutuuka kw’okubonaabona okw’okusatu, nga 11 Sebuttemba 2001.

> And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.

> Era ekigambo kya Mukama ne kinzijira, nti, Mwana w’omuntu, olugero luli ki lwe mulina mu nsi ya Isirayiri, nga mugamba nti, Ennaku zongeddwayo, era buli kyolesebwa kiremwa? Noolwekyo obagambe nti, Bw’ati bw’ayogera Mukama Katonda; ndirikumalawo olugero luno, era tebalukozesangayo ng’olugero mu Isirayiri; naye obagambe nti, Ennaku ziri kumpi, era okutuukirira kwa buli kyolesebwa. Kubanga tewalibaawo nate kyolesebwa kya bwereere wadde bulaguzi obw’okusenda mu nnyumba ya Isirayiri. Kubanga nze ndi Mukama: ndyogera, era ekigambo kye ndyogera kirituukirira; tekirirongedwako nate: kubanga mu nnaku zammwe, mmwe ennyumba enjeemu, ndyogera ekigambo, era ndikituukiriza, bw’ayogera Mukama Katonda. Era nate ekigambo kya Mukama ne kinzijira, nti, Mwana w’omuntu, laba, abo ab’ennyumba ya Isirayiri bagamba nti, Ekyolesebwa ky’alaba kya nnaku nnyingi ez’omu maaso, era abuulira eby’ebiro ebiri wala. Noolwekyo obagambe nti, Bw’ati bw’ayogera Mukama Katonda; tewali kigambo kyange kirongedwawo nate, naye ekigambo kye njogedde kinaakolebwa, bw’ayogera Mukama Katonda. Ezekyeri 12:21-28.

All the prophets speak of the last days, and the “vain vision” and “flattering divination” “within the house of Israel,” is the counterfeit latter rain, a “peace and safety” message, which argues that “the vision that he seeth is for many days to come, and he prophesieth of the times that are far off.” This is the “debate” of Habakkuk, for those who present the “vain vision,” argue against “the vision he seeth”. They claim that “The vision that he seeth is for many days to come, and he prophesieth of the times that are far off.” The messengers of the peace and safety message claim, “the days are prolonged, and every vision faileth,” after all did not he predict July 18, 2020? The messengers of the “vain vision” are also identified by Ezekiel in the first two verses of the chapter.

Abannabbi bonna boogera ku nnaku ez’enkomerero, era “eryolesebwa ery’obwereere” ne “obulaguzi obusenda” “munda mu nnyumba ya Isirayiri,” bye “enkuba ey’oluvannyuma” ey’obulimba, era bivaamu “obubaka bw’emirembe n’obukuumi” obugamba nti “eryolesebwa ly’alaba lya nnaku nnyingi ez’oku maaso, era abuulira obunnabbi ku biro eby’ewala.” Kino kye “empaka” za Habakkuku, kubanga abo abaleeta “eryolesebwa ery’obwereere” bawakana ne “eryolesebwa ly’alaba”. Bagamba nti “Eryolesebwa ly’alaba lya nnaku nnyingi ez’oku maaso, era abuulira obunnabbi ku biro eby’ewala.” Abaleeta obubaka bw’emirembe n’obukuumi bagamba nti “ennaku ziyongeddwayo, n’eryolesebwa lyonna lyalemererwa okutuukirira,” ate nga si yategezza Julaayi 18, 2020? Abatumwa b’ “eryolesebwa ery’obwereere” era balagibwa Ezekyeri mu misoko ebiri egisooka egy’omutwe ogwo.

> The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Ezekiel 12:1, 2.

> Era ekigambo kya Mukama ne kijja gye ndi, nga kigamba nti, Omwana w’omuntu, obeera wakati mu nnyumba eyejeemera, balina amaaso okulaba naye tebalaba; balina amatwi okuwulira naye tebawulira; kubanga ennyumba eyejeemera. Ezekyeri 12:1, 2.

The prophets all agree with each other, and all speak of the last days, and when Christ addressed the quibbling Jews in the history of His ministry He quoted Isaiah to identify the quibbling Jews who were then being divorced from God, as having eyes to see, yet seeing not, and ears to hear, yet hearing not. Now as then, Ezekiel is addressing Laodicean Adventism’s scornful men, the quibbling Jews of our day, who propose a peace and safety message in opposition to the message of the latter rain. Jesus was governed by the rules He placed into His Word, so His predictions are also addressing the last days more specifically than the days in which he addressed the quibbling Jews.

Bannabbi bonna bakkiriziganya, era bonna boogera ku nnaku ez’enkomerero; era bwe Kristo yayogerera Abayudaaya abawakana mu byafaayo by’obuweereza bwe, yategeeza ebigambo bya Isaaya okulaga Abayudaaya abawakana, abaali nga bawukanyizibwa okuva eri Katonda, ng’abalina amaaso okulaba naye ne batalaba, era abalina amatu okuwulira naye ne batawulira. Kaakano nga bwe kyali mu biro ebyo, Ezeekyeri ayogerera abasajja abanyoomi mu Obwadiventisi bwa Lawodikiya, Abayudaaya abawakana b’ennaku zaffe, abawagira obubaka bw’emirembe n’obutebenkevu, obuwakanya obubaka bw’enjura ey’oluvannyuma. Yesu yafugibwa amateeka ge yateeka mu Kigambo kye; n’olwekyo obunnabbi bwe buyogerera ku nnaku ez’enkomerero mu ngeri enkaliranye nnyo okusinga ennaku mwe yayogerera Abayudaaya abawakana.

> Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:13–17.

> Kyenvudde njogera nabo mu ngero; kubanga nga balaba tebalaba, era nga bawulira tebawulira, so tebategeera. Era mu bo kwe kutuukirira obunnabbi bwa Isaaya, bwe bugamba nti, ‘Mu kuwulira muwulire, so temutegeera; era mu kulaba mulabe, so temutegeera.’ Kubanga omutima gw’abantu bano guzito, n’amatwi gaabwe gatobye okuwulira, n’amaaso gaabwe bagazibye; oboolyawo balabe n’amaaso gaabwe, bawulire n’amatwi gaabwe, bategeere n’omutima gwabwe, bakyuke, nange mbawonye. Naye balina omukisa amaaso gammwe, kubanga galaba; n’amatwi gammwe, kubanga gawulira. Kubanga mazima mbagamba nti, bannabbi abangi n’abatuukirivu baayagala okulaba ebyo bye mulaba, ne batabiraba; era n’okuwulira ebyo bye muwulira, ne tebaabiwulira. Matayo 13:13-17.

The phenomenon of a people who hear, yet don’t hear, and see, but don’t see, is the characteristic of a former people of God who are in the process of being passed by. That prophetic phenomenon is a fulfillment of Isaiah’s prophecy of such a situation. As with all prophets, Isaiah, along with Christ, is speaking of the last days.

Eky’okulabika ky’abantu abawulira naye ne batawulira, era abalaba naye ne batalaba, kye kiraga nti abantu abaali ba Katonda edda bali mu kuyitibwawo. Ekyo ekirabika mu bunabbi kye kutuukirizibwa kw’obunnabbi bwa Isaaya obwogera ku mbeera ng’eyo. Nga bwe kiri ku bannabbi bonna, Isaaya, awamu ne Kristo, boogera ku nnaku ez’oluvannyuma.

> In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:1–10.

> Mu mwaka kabaka Uuziya lwe yafa, ne ndaba Mukama ng’atudde ku ntebe ey’obwakabaka, ey’awaggulu era eyayimusiddwa, ne ekisaasa ky’ekyambalo kye ne kijjuza yeekaalu. Waggulu waayo waaliwo baserafimu; buli omu yalina ebiwaawaatiro mukaaga; ebibiri n’akwekera amaaso ge, ebibiri n’akwekera ebigere bye, n’ebibiri n’abubuuka. Era omu n’akaabira ku munne, ng’agamba nti, Mutukuvu, Mutukuvu, Mutukuvu, ye Mukama ow’eggye; ensi yonna ejjudde ekitiibwa kye. Empagi z’oluggi ne zikankana olw’edoboozi ly’oyo eyakaaba, n’ennyumba ne ejjula omukka. Awo ne ngaamba nti, Zinsanze nze! kubanga nzikiriddwa; kubanga ndi musajja w’emimwa egitali girongoofu, era mbeera wakati w’abantu b’emimwa egitali girongoofu; kubanga amaaso gange galabye Kabaka, Mukama ow’eggye. Awo omu ku baserafimu n’abubuukira gyendi, ng’alina mu mukono gwe akakala akaka, ke yaggye ku kyoto n’ebyuma eby’okukwata; n’akiteeka ku kamwa kange, n’agamba nti, Laba, kino kikosezza emimwa gyo; obujeemu bwo buggiddwako, n’ekibi kyo kitukuziddwa. Era ne mpulira eddoboozi lya Mukama nga ligamba nti, Ndituma ani, era ani agenda ku lwaffe? Awo ne ngaamba nti, Ndi wano; ntume nze. N’angamba nti, Genda, ogambe bantu bano nti, Muwulirenga ddala, naye temutegeera; mulabenga ddala, naye temumanya. Gaziya omutima gw’abantu bano, zitowaza amatu gaabwe, oggale amaaso gaabwe; baleme okulaba n’amaaso gaabwe, ne bawulira n’amatu gaabwe, ne bategeera n’omutima gwabwe, ne bakyuka, ne bawonyezebwa. Isaaya 6:1-10.

Isaiah, Ezekiel and Christ are all representing those who are being sealed in the last days, during the latter rain, when the true and false message of the latter rain is being debated, in fulfillment of Habakkuk chapter two. According to Jesus, in the time period when this is fulfilled, the righteous are “seeing” the parables, which is a symbol of prophecy. The “wise” are understanding the prophetic message of the latter rain, but those represented by the quibbling Jews do not see or hear, and according to Ezekiel they present a peace and safety message arguing that the fulfillment of the predictions are far off in the future. They do not deny the predictions; the quibbling Jews gave lip-service to the prediction of the coming Messiah; but they simply placed the event into the far-off future. Yet Jesus pronounced a blessing upon those who would “see” the prophetic message of their time.

Isaaya, Ezeekyeri ne Kristo bonna bakiikirira abo abamakiwa mu nnaku ez’enkomerero, mu kiseera ky’enkuba ey’enkomerero, nga obubaka obutuufu n’obw’obulimba obw’enkuba ey’enkomerero bukyogerwako mu mpaka, nga kituukiriza ebyo ebiri mu Abakkuku essuula ey’okubiri. Ng’Yesu bw’agamba, mu kiseera ekyo bwe kituukirizibwa, abatuukirivu ‘balaba’ eng ero ez’ekifaananyi, ezitegeeza obunnabbi. ‘Ab’amagezi’ bategeera obubaka bw’obunnabbi bw’enkuba ey’enkomerero, naye abo abakiikirirwa Abayudaaya abeenkana mu mpaka tebalaba wadde okuwulira; era, ng’Ezeekyeri bw’agamba, baleeta obubaka bw’emirembe n’obukuumi, nga bagamba nti okutuukirizibwa kw’eby’alagulwa kuli wala nnyo mu biseera eby’omu maaso. Tebaagaana eby’alagulwa; Abayudaaya abeenkana baakikkiriza ku mimwa kyokka ku kulagula okw’okujja kwa Masiya, naye baakiteeka mu biseera eby’ewala eby’omu maaso. Naye Yesu yalangirira omukisa eri abo abandiba nga ‘balaba’ obubaka bw’obunnabbi obw’ebiseera byabwe.

In Christ’s day it was the message that arrived at His baptism, when the Holy Spirit descended. The descent of the Holy Spirit at His baptism prefigured the descent of the angel of Revelation ten on August 11, 1840. The divine descent in either history marked the arrival of the present truth message of that age, for Jesus it was the message of His death and resurrection, as represented by His baptism. For the Millerites it was the message of Islam of the first and second woes that confirmed the testing message of time-prophecy. Both of those histories align with the arrival of the testing message of the latter rain on September 11, 2001. This is why Sister White records the following:

Mu mirembe gya Kristo kyali obubaka obwatuuka mu kubatizibwa kwe, Omwoyo Omutukuvu bwe yakka. Okukka kw’Omwoyo Omutukuvu mu kubatizibwa kwe kwasooka kulaga okukkira kwa malayika ow’Obubikkulirwa ekkumi ku August 11, 1840. Okukka okwo okw’Obwakatonda mu byafaayo byombi kwalaga okutuuka kw’obubaka bw’amazima ag’ekiseera ekyo; eri Yesu kyali obubaka bw’okufa n’okuzuukira kwe, nga bwe byaalagirwa mu kubatizibwa kwe. Eri abagoberezi ba Miller, kyali obubaka bwa Islamu obw’akabi akasooka n’akakubiri, obwakkakasa obubaka obw’okugezesa obw’obunnabbi bw’ebiseera. Ebyafaayo ebyo byombi bikwatagana n’okutuuka kw’obubaka obw’okugezesa obw’enkuba ey’oluvannyuma ku September 11, 2001. Kye kivaako Mukyala White yawandiika bino wammanga:

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> Obubaka bwonna obwawaayo okuva mu 1840 okutuuka mu 1844 busaanidde kati okuteekebwamu amaanyi, kubanga waliwo abantu bangi abafiiriddwa ekkubo. Obubaka busaanidde okugenda eri amakkanisa gonna.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> Kristo yagamba nti, ‘Amaso gammwe galina omukisa, kubanga galaba; n’amatu gammwe, kubanga gawulira. Kubanga ddala mbagamba nti bannabbi bangi n’abatuukirivu baayagalanga okulaba ebyo bye mulaba, ne tebibabona; n’okuwulira ebyo bye muwulira, ne tebyabiwulira’ [Matayo 13:16, 17]. Amaso agaalaba ebyo ebyalabibwa mu 1843 ne 1844 galina omukisa.

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.

> Obubaka bwaweebwa. Era tekirina kubeerawo kukereevu mu kuddamu okuwa obubaka, kubanga obubonero bw’ebiseera butuukirizibwa; omulimu ogw’okuggalawo gulina okukolebwa. Omulimu omunene gunakolebwa mu kiseera kitono. Mangu ddala walibeerawo obubaka obunaweebwa nga Katonda bw’aluteekateekedde, obunaakula ne bufuuke okukaaba okw’amaanyi. Olwo Daniyeri anayimirira mu mugabo gwe, okuwa obujulizi bwe.

> “The attention of our churches must be aroused. We are standing upon the borders of the greatest event in the world’s history, and Satan must not have power over the people of God, causing them to sleep on. The papacy will appear in its power. All must now arouse and search the Scriptures, for God will make known to His faithful ones what shall be in the last time. The word of the Lord is to come to His people in power. . . .

> Obwegendereza bw’amakkanisa gaffe bulina okuzuukusibwa. Tuyimiridde ku nsalo z’ekintu ekisinga obukulu mu byafaayo by’ensi, era Setaani tasaanidde kufuna buyinza ku bantu ba Katonda, ng’abaleetera okweyongerayo okwebaka. Obwa Papa bujja kulabika mu maanyi. Bonna kati balina okuzuukuka ne banoonyereza mu Byawandiikibwa Ebitukuvu, kubanga Katonda anabimanyisa abeesigwa be ebigenda okubaawo mu biro eby’enkomerero. Ekigambo kya Mukama kigenda okujja eri abantu be n’amaanyi. . . .

> “This is what has been presented to me—that we are asleep, and do not know the time of our visitation. But if we humble ourselves before God, and seek Him with the whole heart, He will be found of us.” Manuscript Releases, volume 21, 436–438.

> "Kino kye kyantegeezeddwa—nti twebase, era tetumanyi kiseera ky'okukyalirwa kwaffe. Naye bwe twewombeeka mu maaso ga Katonda, era bwe tumunoonya n'omutima gwonna, tujja okumuzuula." Manuscript Releases, volume 21, 436-438.

The message that has been typified by the present truth message of the Messiah in Christ’s history, and the present truth message of 1840 to 1844, point forward to the last days when the Millerite message is repeated. Those in the histories represented as being unable to “see and hear” “do not know the time of their visitation.” When Isaiah presents the first reference of the messengers of the counterfeit message of the latter rain, who see, but don’t see, he marks the time when this period begins, the period which Sister White said, “a message of God’s appointment that will swell into a loud cry.” “God’s appointment” represents a specific time when the message would arrive, and in verse three of Isaiah chapter six, Isaiah pinpoints that time.

Obubaka obwafaananyiziddwa mu bubaka bw’amazima ag’omu kiseera obw’Masiya mu byafaayo bya Kristo, n’obubaka bw’amazima ag’omu kiseera obwa 1840–1844, bulaga mu maaso ku nnaku ez’enkomerero lwe bunaaddizibwa obubaka bw’Abamillerite. Abo mu byafaayo abeerabikirwa nga batayinza “kulaba ne kuwulira” tebamanyi “ekiseera ky’okukyalirwa kwabwe.” Isaaya bwe yawandiika okusooka okulaga ku babaka b’obubaka obw’obulimba obw’emvula ey’oluvannyuma, abalaba naye tebalaba, alaga ekiseera we kitandika—ekiseera Sister White kye yagamba nti, “obubaka obwalondebwa Katonda obunaagaziwa ne bufuuke eddoboozi ery’amaanyi.” “Okulondebwa kwa Katonda” kuyimirira ekiseera ekirambulukufu we obubaka bujja okutuuka, era mu Olunyiriri olw’okusatu olw’Essuula ey’omukaaga mu kitabo kya Isaaya, Isaaya alaga ddala ekiseera ekyo.

> And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:3.

> Era omu n'akaabira omulala, n'agamba nti, Mutukuvu, Mutukuvu, Mutukuvu, Mukama ow'eggye; ensi yonna ejjudde ekitiibwa kye. Isaaya 6:3.

Sister White identifies that when the angels cry one to another, “Holy, Holy, Holy” in the passage where Isaiah represents those who have eyes, that see, but do not see, it is fulfilled on September 11, 2001.

Sister White ategeeza nti bwe bamalayika bayita omu ku munne nga bagamba, "Mutukuvu, Mutukuvu, Mutukuvu," mu kyawandiikibwa mwe Isaaya ayogerera ku abo abalina amaaso okulaba naye tebalaba, ekyo kyatuukirira ku September 11, 2001.

> “As they [the angels] see the future, when the whole earth shall be filled with His glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’ They are fully satisfied to glorify God; and in His presence, beneath His smile of approbation, they wish for nothing more. In bearing His image, in doing His service and worshiping Him, their highest ambition is fully reached.” Review and Herald, December 22, 1896.

> Nga [bamalayika] bwe balaba eby’omu maaso, ng’ensi yonna ejja kujjula ekitiibwa kye, oluyimba olw’obuwanguzi olw’okutendereza luyimbibwa nga luyita okuva eri omu ne ligenda eri omulala mu kuyimba okw’eddoboozi erirungi, nti, ‘Mutukuvu, Mutukuvu, Mutukuvu, ye Mukama ow’Eggye.’ Bakkutirwa ddala mu kugulumiza Katonda; era nga bali mu maaso ge, wansi w’okusekerera kwe okw’okusiima, tebaagala kirala kyonna. Mu kubeera n’ekifaananyi kye, mu kumuweereza era mu okumusinza, ekigendererwa kyabwe ekisinga okuba waggulu kituukiridde ddala. Review and Herald, December 22, 1896.

On September 11, 2001 the sealing of the one hundred and forty-four thousand began, and the latter rain began to sprinkle, and Habakkuk’s debate began as the parable of the ten virgins was being repeated. At that point Ezekiel’s prophecy met its perfect fulfillment. The prophetic Word will no longer be delayed, and the generation that witnessed September 11, 2001 is the last generation of planet earth, for the vision at the end of Adventism announces the close of probation at the second coming of Christ. A second witness to this fact is found in the book of Luke, chapter twenty-one.

Nga 11, Sebuttemba 2001, okuteekebwako akabonero kw’abantu emitwalo kkumi na nnya n’enkumi nnya kwatandika, enkuba ey’ekkomerero ne etandika okutonnya, ate n’empaka za Abakkuki ne zikatandika nga enfumo y’abawala ekkumi eriddwamu. Mu kiseera ekyo, obunnabbi bwa Ezeekyeri bwatuukirira bulungi ddala. Ekigambo eky’obunnabbi tekyakirwawo nate, era omulembe ogwalaba nga 11, Sebuttemba 2001 gwe gusembayo ku pulaneti ensi, kubanga okwolesebwa ku nkomerero y’Obu-Adiventisiti kulangirira okuggala kw’ekiseera ky’okugezesa mu kujja kwa Kristo okw’okubiri. Omujulirwa ow’okubiri ku nsonga eno asangibwa mu kitabo kya Lukka, essuula amakumi abiri mu emu.

> Verily I say unto you, This generation shall not pass away, till all be fulfilled. Heaven and earth shall pass away: but my words shall not pass away. Luke 21:32, 33.

> Mazima mbagamba mmwe nti, omulembe guno teguliggwaawo okutuusa byonna bituukiriziddwa. Eggulu n’ensi biriggwaawo; naye ebigambo byange tebiriggwaawo. Lukka 21:32, 33.

In Luke chapter twenty-one Jesus identifies the last generation of earth’s history. He has just given an overview of a progressive history from the destruction of Jerusalem in the year 70, all the way through Millerite history. He then drops out of the narrative of directly identifying prophetic history and presents a parable that simply repeats and enlarges upon the prophetic history He presented. He thus provided two internal witnesses to the same narrative, and He concluded by identifying that the “generation” that witnessed these events would live until His return, thus by context identifying the generation that is represented by the one hundred and forty-four thousand.

Mu Luka essuula 21 Yesu alambulula olulyo olwasembayo mu byafaayo by’ensi. Nga amaze okuwa mu bufunze ebyafaayo ebyeyongera okuva ku kuzikirizibwa kwa Yerusaalemi mu mwaka 70 okutuuka ku byafaayo by’aba Millerite. Awo n’ava mu kunnyonnyola mu butereevu ebyafaayo eby’obunnabbi, n’awaayo enfumo eriddamu era ng’erongereza ku by’obunnabbi bye yali amaze okulaga. Bwe kityo n’awa obujulizi obubiri obw’omu mboozi emu, era n’aggalawo n’alaga nti “olulyo” olwawalaba ebyo lujja kubeera bulamu okutuusa lw’alikomawo; era mu nteekateeka eyo n’alaga olulyo oluyimiririrwa abantu 144,000.

The history of the sealing of the one hundred and forty-four thousand is the final generation, and they do not taste death, even though they live in the time when heaven and earth pass away.

Ebyafaayo eby’okuteekebwako akabonero kw’abo 144,000 bye mulembe ogw’enkomerero, era tebafa, newankubadde babeera mu kiseera ggulu n’ensi lwe biriggwaawo.

> But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? 2 Peter 3:10–12.

> Naye olunaku lwa Mukama lulijja ng’omubbi mu kiro; mu lunaku olwo eggulu lijja okuyitawo n’eddoboozi ddene, n’ebintu eby’omu bbanga bijja kusaanuuka olw’obugumu obw’amaanyi, n’ensi era n’ebikolwa ebirimu bijja kwokebwa. Ate kubanga mumanyi nti ebintu bino byonna bijja kusaanuuka, muteekwa okubeera abantu b’otya mu mpisa entukuvu n’okutya Katonda, nga mulindirira era nga mwanguyiriza okujja kw’olunaku lwa Katonda, olunaku lwe eggulu nga liri mu muliro ne lisaanuuka, n’ebintu eby’omu bbanga ne bisaanuuka olw’obugumu obw’amaanyi? 2 Peetero 3:10-12.

The second coming of Christ was represented at the transfiguration of Christ.

Okudda kwa Kristo okw’okubiri kwalagibwa mu kukyusibwa kwa Kristo.

> “Moses upon the mount of transfiguration was a witness to Christ’s victory over sin and death. He represented those who shall come forth from the grave at the resurrection of the just. Elijah, who had been translated to heaven without seeing death, represented those who will be living upon the earth at Christ’s second coming, and who will be ‘changed, in a moment, in the twinkling of an eye, at the last trump;’ when ‘this mortal must put on immortality,’ and ‘this corruptible must put on incorruption.’ 1 Corinthians 15:51–53. Jesus was clothed with the light of heaven, as He will appear when He shall come ‘the second time without sin unto salvation.’ For He will come ‘in the glory of His Father with the holy angels.’ Hebrews 9:28; Mark 8:38. The Saviour’s promise to the disciples was now fulfilled. Upon the mount the future kingdom of glory was represented in miniature,—Christ the King, Moses a representative of the risen saints, and Elijah of the translated ones.” The Desire of Ages, 421.

> Musa ku lusozi lw’Okukyusibwa yali omujulirwa w’obuwanguzi bwa Kristo ku kyonoona n’okufa. Yakiikirira abo abaalivayo mu ntaana mu kuzuukira kw’abatuukirivu. Eriyya, eyatwalibwa mu ggulu nga tanalaba kufa, yakiikirira abo abaaliba bakyali balamu ku nsi ku kujja kwa Kristo okw’okubiri, era abaalikyusibwa, mu kaseera akamu, mu kukunya kw’eriiso, ku kifuuwa ekisembayo; bwe ‘omubiri guno ogufa gulambalirwe obutafa,’ era ‘omubiri guno ogubolayo gulambalirwe obutabola.’ 1 Corinthians 15:51-53. Yesu yali ayambadde omusana ogw’eggulu, nga bw’alirabika bw’alijja ‘oluvannyuma olw’okubiri atali na kibi, olw’obulokozi.’ Kubanga alijja ‘mu kitiibwa kya Kitaawe n’abamalayika abatukuvu.’ Hebrews 9:28; Mark 8:38. Ekyasuubizo ky’Omulokozi eri abayigirizwa kyatuukiriziddwa kakano. Ku lusozi, obwakabaka obw’ekitiibwa obw’omumaaso bwalabisibwa mu kifaananyi ekitono,-Kristo Kabaka, Musa omukiikirira abatukuvu abaazuukidde, n’Eriyya omukiikirira abo abatwalibwa mu ggulu nga tebafa.” The Desire of Ages, 421.

Elijah, who did not die, represents the one hundred and forty-four thousand who do not die, and Moses represents those that do die. In the last days those two classes are represented in Revelation chapter seven, as the one hundred and forty-four thousand and the great multitude. When the fifth seal is opened in Revelation chapter six, those that were murdered by the papacy during the Dark Ages are given white robes.

Eriya, eyatafa, akiikirira abo 144,000 abatafa, ate Musa akiikirira abo abafa. Mu nnaku ez’enkomerero, emitundu egyo ebiri gikiikiriddwa mu Okubikkulirwa essuula ey’omusanvu, nga 144,000 n’ekibiina ekinene. Ekisiba eky’okutaano bwe kiggulwawo mu Okubikkulirwa essuula ey’omukaaga, abo abaattibwa mu mikono gy’obufuzi bwa Paapa mu biseera eby’ekizikiza bawebwa engoye enjeru.

> “‘And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: and they cried with a loud voice, saying, How long, O Lord, Holy and true, doest Thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them [They were pronounced pure and holy]; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled’ [Revelation 6:9–11]. Here were scenes presented to John that were not in reality but that which would be in a period of time in the future.” Manuscript Releases, volume 20, 197.

> 'Era bwe yaggulawo ekisiba ekyokutaano, ne ndaba wansi w’ekyoto emimyoyo gy’abo abaattibwa olw’Ekigambo kya Katonda n’olw’obujulizi lwe baalina; ne bakaaba n’eddoboozi eddene nga bagamba nti, Okutuusa ddi, ayi Mukama, Omutukuvu era Omutuufu, tosalira musango era tokusasula omusaayi gwaffe eri abo abatuula ku nsi? Era ne baweebwa buli omu ku bo ebyambalo ebyeru [Baalangirirwa nti balongoofu era batukuvu]; era ne kibagambibwa nti bawummule okumala akaseera katono, okutuusa bannabwe abaweereza era n’abaganda baabwe, abaalina okuttibwa nga bo bwe baattibwa, nga bituukiridde' [Okubikkulirwa 6:9-11]. Wano waliwo ebibonekezo ebyalabisibwa eri Yokaana ebyali si mu butuufu mu kiseera ekyo, wabula ebyali bigenda okubaawo mu kiseera eky’omu maaso. Manuscript Releases, volume 20, 197.

The martyrs are asking when God would avenge their murder. A martyr had the faith of Jesus before he was murdered, for it was the manifestation of that very faith that prompted the papacy to murder him. White robes represent the righteousness of Christ, but the white robes given to these souls who had been murdered, was given to them after their martyrdom. The robes are a symbol of martyrdom, not simply the righteousness of Christ. A martyr has the robe of Christ righteousness before he is murdered. The great multitude in Revelation seven are given white robes, thus representing those who die during the coming Sunday law bloodbath. Thus the one hundred and forty-four thousand are represented by Elijah and the faithful who die in the Lord by Moses at the mount of transfiguration.

Abajulizi abattibwa olw’okukkiriza babuza ddi Katonda anaabawoolera olw’okuttibwa kwaabwe. Omujulizi yali alina okukkiriza kwa Yesu nga tannattibwa, kubanga okweyoleka kwa kennyini okukkiriza okwo kwe kwavaako Obwa Papa okumutta. Engoye enjeru ziraga obutuukirivu bwa Kristo, naye engoye enjeru ezaaweebwa abo abaali battiddwa, baaziwa oluvannyuma lw’okufa kwabwe olw’okukkiriza. Engoye ezo zibeera kabonero k’okufa olw’okukkiriza, si bwa butuukirivu bwa Kristo bwokka. Omujulizi abeera ng’ayambadde engoye z’obutuukirivu bwa Kristo nga tannattibwa. Ekibiina ekinene mu Okubikkulirwa omusanvu bawereddwa engoye enjeru, era bityo kiyimirira abo abafa mu kiseera eky’etteeka lya Sande erijja, nga wabaawo okutemagana okw’omusaayi okunene. Bwe kityo, abo 144,000 bayimiriddwa Eliya, ate abeesigwa abafa mu Mukama bayimiriddwa Musa ku Lusozi olw’Okukyusibwa.

The one hundred and forty-four thousand are the generation that does not die, and they are the generation which Christ is referring to that are alive when the heavens and earth pass away in Luke chapter twenty-one.

Aba 144,000 be omulembe ogutafa, era be omulembe Kristo gw’ayogerako mu Lukka essuula amakumi abiri mu emu, nti baliba balamu nga eggulu n’ensi bijja okuyitaawo.

We will continue this study in the next article.

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

> “The murder of Abel was the first example of the enmity that God had declared would exist between the serpent and the seed of the woman—between Satan and his subjects and Christ and His followers. Through man’s sin, Satan had gained control of the human race, but Christ would enable them to cast off his yoke. Whenever, through faith in the Lamb of God, a soul renounces the service of sin, Satan’s wrath is kindled. The holy life of Abel testified against Satan’s claim that it is impossible for man to keep God’s law. When Cain, moved by the spirit of the wicked one, saw that he could not control Abel, he was so enraged that he destroyed his life. And wherever there are any who will stand in vindication of the righteousness of the law of God, the same spirit will be manifested against them. It is the spirit that through all the ages has set up the stake and kindled the burning pile for the disciples of Christ. But the cruelties heaped upon the follower of Jesus are instigated by Satan and his hosts because they cannot force him to submit to their control. It is the rage of a vanquished foe. Every martyr of Jesus has died a conqueror. Says the prophet, “They overcame him [‘that old serpent, called the devil, and Satan’] by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death.’ Revelation 12:11, 9.” Patriarchs and Prophets, 77.

> Okuttibwa kwa Abbeeri kwali kwe kusooka okw’okulabirako kw’obukyayi Katonda kwe yalangirira nti bujja kubeerawo wakati w’omusota n’ensigo y’omukyazi—wakati wa Setaani n’abali wansi we ne Kristo n’abamugoberera. Olw’ekibi ky’omuntu, Setaani yafuna obuyinza ku kika ky’abantu, naye Kristo yandibasobozesa okuggyako ekikoligo kye. Buli lwe, olw’okukkiriza mu Mwanaw’endiga wa Katonda, omwoyo asuula obuweereza bw’ekibi, obusuungu bwa Setaani buyaka. Obulamu obutukuvu bwa Abbeeri bwawakanya ebyo Setaani bye yagamba nti tekyasoboka omuntu okukuuma amateeka ga Katonda. Bwe Kaayiini, ng’akubirizibwa omwoyo gw’oyo omubi, yalaba nti tasobola kufuga Abbeeri, n’asunguwala nnyo n’amutta. Era wonna awali abo abayimirira okuwolereza obutuukirivu bw’amateeka ga Katonda, omwoyo gumu ogwo gunaabalwanyizanga. Guno gwe mwoyo ogw’emyaka gyonna ogwateekawo ebigigi n’okwanzika emigogo gy’omuliro egy’okubookya abayigirizwa ba Kristo. Naye obukambwe obuteekebwa ku mugoberezi wa Yesu bukubirizibwa Setaani n’eggye lye kubanga tebasobola kumuwaliriza okugonja obufuzi bwabwe. Kye kibuubuula ky’omulabe awanguddwa. Buli mujulizi wa Yesu afudde nga muwanguzi. Bw’agamba nnabbi nti, “Baamuwangula [omusota ow’edda, ayitibwa Diyabulooni era Setaani] olw’omusaayi gw’Omwana gw’Endiga, era olw’ekigambo eky’obujulizi bwabwe; so tebaayagala bulamu bwabwe okutuusa n’okufa.” Okubikkulirwa 12:11, 9. Bajjajja n’Abannabbi, 77.

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