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

Ekitabo kya Danyeri - Ennamba kikumi mu kkumi na mwenda

The Prophetic Significance of Historical Waymarks: Understanding the Last Days Through Biblical Symbolism

Ekitegeeza ky'obunnabbi mu bubonero bw'ekkubo mu byafaayo: Okutegeera ebiseera eby'enkomerero okuyita mu bubonero bwa Baibuli

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Jeff Pippenger

Published

March 6, 2024

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The one-hundred and forty-four thousand are represented as those who are purified by the Messenger of the Covenant, and the great multitude are represented by the white robes of martyrdom. The first of the two sacred periods of the last days identifies the work of the messenger who prepares the way for the Messenger of the Covenant, and the second period represents the work of Elijah. The first period represents the investigative judgment of the living of Laodicean Adventism and the second period represents the executive judgment of modern Rome.

Emitwalo kkumi n’ena n’enkumi nnya bakiikirizibwa ng’abo abatukutuziddwa Omubaka w’Endagaano, ate ekibiina ekinene ennyo kikiikirizibwa ng’abantu abambadde engoye enjeru ez’okufiira okukkiriza. Ekyasooka ku biseera ebiri ebitukuvu eby’ennaku ez’enkomerero kiraga omulimu gw’omubaka ateekateeka ekkubo eri Omubaka w’Endagaano, ate ekiseera eky’okubiri kikiikirira omulimu gwa Eriya. Ekiseera ekisooka kikiikirira okusala omusango ogw’okunoonyereza ogw’abalamu mu Adiventisimu eya Laodicea, ate ekiseera eky’okubiri kikiikirira okusala omusango ogw’okutuukiriza ogwa Rooma ey’obomoderini.

The “sign” to flee the cities in the last days has been misunderstood by Laodicean Adventism. Sister White informs us the destruction of Jerusalem from 66 to 70 AD provides an illustration of the warning sign for God’s people in the last days.

Akabonero aka “okudduka okuva mu bibuga” mu nnaku ez’enkomerero kategeereddwa bubi mu Abadiventisiti ab’e Lawodokeya. Sister White atutegeeza nti okuzikirizibwa kwa Yerusaalemi okuva mu 66 okutuuka mu 70 AD kuweereza ng’ekyokulabirako ky’akabonero ak’okulabula eri abantu ba Katonda mu nnaku ez’enkomerero.

> “The time is not far distant, when, like the early disciples, we shall be forced to seek a refuge in desolate and solitary places. As the siege of Jerusalem by the Roman armies was the signal for flight to the Judean Christians, so the assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us. It will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” Testimonies, volume 5, 464.

> Ekiseera tekiri wala nnyo; era, ng’abayigirizwa abaasooka, ffe tunaanyigirizibwa okunoonya obuddukiro mu bifo ebizikikidde era ebitalimu bantu. Nga bwe kyali nti okwetooloolwa kwa Yerusaalemi okwakolebwa amaggye g’Abarooma kwali akabonero ak’okudduka eri Abakkiristaayo ab’e Yudaya, bwe kityo n’okutwala obuyinza ku ludda lw’eggwanga lyaffe mu kiragiro ekiwaliriza okukuumibwa kwa Sabaata ey’Obwa Papa kinaaba kutulabula. Olwo kinaabanga kiseera okuva mu bibuga ebinene, nga kye kibeera okweetegekera okuvaamu ne mu bibuga ebitono, tugende okubeera mu maka ag’ekyalo agali mu bifo ebyekka mu nsozi. Obujulizi, kitundu 5, omuko 464.

The siege of Jerusalem which was the sign to flee was the first siege brought by Cestius. Cestius therefore represented a threat that was temporarily removed, for once he set the siege, he then withdrew mysteriously, and historians have never been able to determine his logic for doing so.

Okuzingiza Yerusaalemi okwabadde akabonero ak’okudduka kwe kuzingiza okusooka Cestius kye yaleta. N’olwekyo Cestius yalabika ng’obulabe obwaggibwawo okumala akaseera, kubanga bwe yazinga ekibuga, oluvannyuma n’afulumya magye ge mu ngeri ey’amayobera, era abawandiisi b’ebyafaayo tebasobodde kumanya nsonga lwaki yakikola bw’atyo.

> “After the Romans under Cestius had surrounded the city, they unexpectedly abandoned the siege when everything seemed favorable for an immediate attack.” The Great Controversy, 31.

> "Oluvannyuma lw'Abaroma abakulemberwa Cestius okuzingira ekibuga, ne balekera awo obuzingizi nga tekyasuubirwa, mu kiseera ng'ebintu byonna byalabika nga bikwatagana bulungi n'okulumba amangu ddala." Empaka Enkulu, 31.

In the 1880’s and 1890’s Senator Henry W. Blair from New Hampshire introduced a series of bills in Congress to designate Sunday as the National Day of Rest. These bills were commonly referred to as “Blair Sunday Bills.” Senator Blair was a strong advocate for observing Sunday as a day of rest and religious observance. He believed that a uniform day of rest would have positive moral and social effects on American society. While his efforts gained some support, especially from religious groups, they also faced opposition, including concerns about the separation of church and state.

Mu myaka egya 1880 n’eya 1890, Sseneta Henry W. Blair ow’e New Hampshire yaleeta mu Kongireesi olunyiriri lw’enteekateeka z’amateeka ez’okuteekawo Ssande ng’Olunaku olw’eggwanga olw’okuwummula. Enteekateeka z’amateeka zino zaamanyibwa ng’“Amateeka ga Ssande ga Blair.” Sseneta Blair yali mulwanyi ow’amaanyi ku kukuumibwa kwa Ssande ng’olunaku olw’okuwummula n’okugondera eby’eddiini. Yakkiriza nti olunaku olumu olw’eggwanga lyonna olw’okuwummula lwandireese ebivuddeko ebirungi mu mpisa n’embeera z’obwegassi mu kibiina ky’Abamerikaani. Wadde nga by’akolerera byafunamu obuwagizi, okusinga okuva mu bibinja by’eddiini, byaasangawo n’okuwakanyizibwa, omuli n’okweraliikirira ku nsonga y’okuwawulamu Ekkanisa ne Gavumenti.

This was the first attempt to pass Sunday legislation in the history of the earth beast that was destined to speak as a dragon when it ultimately will pass a Sunday law. It was these series of Blair bills that A. T. Jones, one of the messengers of the 1888 General Conference session, went into the halls of Congress and so eloquently opposed. After a few attempts Senator Blair lost the momentum for his push for a National Day of Rest. In direct connection with that history, and the implications of a National Day of Rest (Sunday), the historical record of the counsel of Ellen White can be reviewed.

Buno bwali bwegezo eryasooka okuyisa amateeka g’e Ssande mu byafaayo by’ekisolo ekiva mu nsi, ekyaali kitegekeddwa okwogera ng’omusota nga bwe kinaamaliriza okuyisa etteeka lya Ssande. Bino byali olunyiriri lw’ebiteeso by’etteeka bya Blair, bye A. T. Jones, omu ku batume b’Olukiiko Olukulu lwa 1888, yayingira mu mbuga za Konguleesi n’abiwakanya mu ngeri ey’obukugu era ey’obulungi bw’okwogera. Oluvannyuma lw’okugezaako emirundi emitono, Seneta Blair n’avaamu amaanyi mu kusindika kwe okuteekawo Olunaku olw’Okuwummula olw’eggwanga. Nga bikwatagana butereevu n’ebyafaayo ebyo wamu n’ebivaamu eby’Olunaku olw’Okuwummula olw’eggwanga (Ssande), ebyawandiikibwa ebyafaayo eby’obulagirizi bwa Ellen White bisobola okwekebejjebwa.

What is found in the review of her warnings of the Sunday law, is serious and widely misunderstood in Laodicean Adventism. In the context of needing to be out of the cities, which in the passage just cited, she wrote that, “it will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” She repeatedly taught that God’s people needed to live in the country, but her counsels on the subject of country living before 1888 places her direction to leave the cities in the context that in the near future God’s people would need to leave the cities. After 1888, in her written direction concerning country living, she never deviated from the counsel that we should already be out of the cities.

Ebirabiddwa mu kwekenneenya okulabula kwe ku tteeka lya Sande birina obuzito obunene era byategeerwa bubi nnyo mu Bwadiventisiti bwa Laodikiya. Mu ngeri ey’okulaga obwetaavu bw’okuvamu mu bibuga, nga bwe kiri mu kyawandiiko kyaakajuliddwa, yawandiika nti, “olwo kinaabeera kiseera okuvamu mu bibuga ebikulu, nga kitegekera okuleka n’ebibuga ebito, tugende okubeera mu maka agawummulo mu bifo eby’ekukutu wakati mu nsozi.” Yayigiriza emirundi mingi nti abantu ba Katonda beetaaga okubeera mu byalo, naye obulagirizi bwe ku nsonga y’okubeera mu byalo nga tekunnaba kufika mu 1888, bwateeka okulagira kwe okwa ‘okuvamu mu bibuga’ mu ngeri ey’okulaga nti mu biseera ebiri kumpi abantu ba Katonda banaabeera beetaaga okuva mu bibuga. Oluvannyuma lwa 1888, mu bulagirizi bwe obuwandiikiddwa obukwata ku kubeera mu byalo, teyalengayo n’akatono ku magezi nti tubeere dda nga tuvudde mu bibuga.

The Blair National Day of Rest bills that arrived in history were the “sign” to leave the cities, and though the Blair bills lost the momentum necessary to accomplish the task, and withdrew into the darkness of history, the “sign” to flee had been given. It had been given at the historical waymark of the first siege, that was brought by Cestius. The soon-coming Sunday law is represented by the siege of Titus, and if any Laodicean Adventists are still in the cities when that siege arrives, they will die with the wicked.

Amateeka ga Blair ag’Olunaku lw’Okuwummula olw’eggwanga agaatuuka mu byafaayo gaali ‘akabonero’ akalagira okuleka ebibuga, era newankubadde amateeka ga Blair gaalekerawo amaanyi ageetaagisa okutuukiriza omulimu ne gadda mu kizikiza ky’ebyafaayo, ‘akabonero’ ak’okudduka kaali kiweereddwa. Kaali kiweereddwa ku kabonero k’ekkubo ak’ebyafaayo ak’okwetooloolwa okusooka akaaletebwa Cestius. Eteeka lya Sande erijja mangu liyanjulirwa ng’okwetooloolwa kwa Tito, era singa waliwo Abadiventisiti ba Laodokiya abanakubeeranga bakyali mu bibuga nga okwetooloolwa okwo kutuuse, bajja kufa wamu n’ababi.

There are two prophetic periods in the last days. They are separated by the soon-coming Sunday law. The first period is the investigative judgment of the living in Laodicean Adventism, and the second period is the executive judgment of the whore of Rome. Those two periods are repeatedly illustrated, for it is in those two periods that the parable of the ten virgins is fulfilled to the very letter, as it was in Millerite history. The tarrying time in the parable is the tarrying time of Habakkuk chapter two, so the two periods we are considering were also illustrated by Habakkuk chapter two. The parable of the ten virgins, and Habakkuk chapter two, were fulfilled to the very letter in Millerite history, and when they were, Ezekiel chapter twelve, verses twenty-one to twenty-eight was also fulfilled.

Waliwo ebiseera bibiri eby’obunnabbi mu nnaku ez’enkomerero. Byawulwamu etteeka lya Ssande eriri kumpi okujja. Ekiseera ekyasooka kye okusala omusango okw’okunoonyereza ku balamu mu Adventisimu wa Laodikya, ate eky’okubiri kye okutuukiriza omusango ku mwenzi w’e Loma. Ebyo biseera byombi bigererwamu emirundi emirundi, kubanga mu biseera ebyo byombi mwe lutuukirizibwa okutuuka ku nnyukuta olugero lw’abawala abawombeefu kkumi, nga bwe lwali mu byafaayo bya Millerite. Ekiseera eky’okulindirira mu lugero kye ekiseera eky’okulindirira ekiri mu essuula ey’okubiri eya Habakkuk, kale n’ebiseera byombi bye tukebereza byayolesebwa ne mu essuula ey’okubiri eya Habakkuk. Olugero lw’abawala abawombeefu kkumi, n’essuula ey’okubiri eya Habakkuk, byatuukirizibwa okutuuka ku nnyukuta mu byafaayo bya Millerite, era bwe byatuukirizibwa, n’essuula ey’ekkumi n’ebiri eya Ezekiel, olunyiriri amakumi abiri mu emu okutuuka ku amakumi abiri mu munaana, nacyo kyatuukirizibwa.

The last eight verses from Ezekiel chapter twelve, identify a time when the “effect of every vision” will be fulfilled, at a time when God would “no longer prolong” His visions. The two periods of history that are repeated so often and identify the investigative judgment of the living in Laodicean Adventism, and the executive judgment of the whore of Tyre, is the prophetic period where every vision within the Bible reaches its perfect and final fulfillment. In that period the one hundred and forty-four thousand are established, and they represent the class that does not die, and live until Christ returns. In Luke chapter twenty-one Christ identifies a “sign” that identifies when that generation has arrived.

Ennyiriri munaana ez'enkomerero eziri mu Ezekyeri essuula ey'ekkumi n'ebbiri, ziraga ekiseera we "ebiva mu kyolesebwa kyonna" binaatuukirizibwa, mu kiseera Katonda lwe "taligyakulwawo" okwolesebwa kwe. Ebiiseera bibiri eby'ebyafaayo ebiddibwamu emirundi mingi, eby'okulaga okusala omusango okunoonyereza ku balamu mu Laodicean Adventism, n'okusalirwa omusango okuteekebwa mu nkola ku mukazi omwenzi w'e Ttuulo, bye byennyini ekiseera ky'obunnabbi we buli kyolesebwa ekiri mu Baibuli kituuka ku kutuukirizibwa okutufu era okw'enkomerero. Mu kiseera ekyo 144,000 bateekebwawo, era b'akiikirira ekibinja ekitafa, era babeera balamu okutuusa Kristo lw'anaakomawo. Mu Lukka essuula amakumi abiri mu emu Kristo ategeeza "akabonero" akalaga nti emirembe eryo lituse.

In the two histories represented by the “sign” to flee, as set forth by Christ in connection with the abomination of desolation, two periods are marked, and their beginning and endings have a “sign” at the beginning of the period and “signs” at the ending. The “sign” that Christ identified as representing the final generation who would live until He came in the clouds is the evidence that we are now in the final generation of earth’s history.

Mu byafaayo bibiri ebiragibwa mu “kabonero” akalagira okudduka, nga Kristo bwe yabitegeeza ng’abyagatta n’ekkivvezza eky’okuzikiriza, waliwo ebiseera bibiri ebyalambikibwa; era entandikwa ya buli kiseera erimu akabonero, ate n’enkomerero yaakyo erimu obubonero. Akabonero Kristo kye yalambulula ng’akalaga abazaaliranwa ab’enkomerero abaliba balamu okutuusa lw’ajja mu bire, ke bukakafu nti kati tuli mu biseera by’abazaaliranwa ab’enkomerero mu byafaayo by’ensi.

In Luke chapter twenty-one, Jesus identifies the history from the three and a half years trampling down and destruction of literal Jerusalem from the year 66 unto the year 70, unto the end of the three and a half years of trampling down of spiritual Jerusalem that began in 538 and ended in 1798.

Mu Luka essuula 21, Yesu alaga ebyafaayo okuva mu myaka esatu n’ekitundu egy’okulinnyirirwa n’okuzikirizibwa kwa Yerusaalemi ey’omubiri okuva mu mwaka gwa 66 okutuuka mu mwaka gwa 70, okutuusa ku nkomerero y’emyaka esatu n’ekitundu egy’okulinnyirirwa kwa Yerusaalemi ey’omwoyo, egyatandika mu 538 ne gaggwa mu 1798.

> 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. But woe unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and wrath upon this people. And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:20–24.

> Era bwe muliraba Yerusaalemi eyetooloddwa amagye, kale mumanye ng’okuzikirira kwayo kusse okumpi. Awo abo abali mu Yudaya badduke mu nsozi; n’abo abali wakati mu yo bavemu; n’abo abali mu byalo tebayingire mu yo. Kubanga ezo ze nnaku ez’okuvunaana, nti byonna ebyawandiikibwa bituukirizibwe. Naye ziri eri abali n’olubuto, era n’abo aboonnyesa abaana, mu nnaku ezo! Kubanga walibaawo okubonaabona okunene mu nsi, n’obusungu ku bantu bano. Era baligwa n’ekitala, ne batwalibwa mu buwaŋŋanguse eri amawanga gonna: era Yerusaalemi erikandagirirwanga ab’amawanga, okutuusa ebiseera by’ab’amawanga bwe binaatuukirizibwa. Lukka 21:20-24.

The “times” of the Gentiles trampling down Jerusalem is in the plural, for it represents the trampling down of literal Jerusalem that ended in the year 70, and the trampling down of spiritual Jerusalem that ended in 1798. The Gentiles represent both paganism and papalism, and it is those two powers that are the subject of the vision in the question of Daniel chapter eight, that asks, “How long.”

‘Ebiseera’ eby’Abamawanga okulinnya wansi Yerusaalemi biri mu bungi, kubanga biraga okulinnya wansi kwa Yerusaalemi ennyini, era ekyo kyakoma mu mwaka ogwa 70, wamu n’okulinnya wansi kwa Yerusaalemi ey’omwoyo, era ekyo kyakoma mu mwaka ogwa 1798. Abamawanga bakiikirira obupagani n’obwa Paapa byombi, era ebyo eby’obuyinza ebibiri bye byogerwako mu kyolesebwa ekiri mu kitabo kya Danyeri omutwe ogw’omunaana, mu kibuuzo ekibuuza nti, “Kijja kumala ebbanga ki.”

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.

> Awo ne mpulira omu ku batukuvu ng’ayogera; omutukuvu omulala n’agamba oyo omutukuvu eyayogera nti, Ekirabirirwa ekikwata ku biweebwayo eby’abulijjo n’omusobyo oguzza obuzikiriza, okutuusa okuweebwa ekifo ekitukuvu n’eggye byombi okulinnyiririrwa wansi w’ebigere, kinaabeerera okumala bbanga ki? Danyeri 8:13.

The “times of the Gentiles” in Luke chapter twenty-one, is referring to the twenty-five hundred and twenty years of God’s vengeance upon the northern kingdom which began in 723 BC and concluded in 1798. The year 538 marks when the man of sin stood in the holy place and proclaimed that he was God, thus dividing the period into two equal periods of twelve hundred and sixty years. The second period of twelve hundred and sixty years is the same history that is marked as concluding in Luke chapter twenty-one, verse twenty-four, when the “times of the Gentiles” was fulfilled. In the historical narrative that Jesus is identifying for His disciples verse twenty-four brings the testimony given to the disciples to the “time of the end” in 1798. From there Jesus begins to identify the “signs” associated with the Millerite movement.

"Ebbanga ly’Abamawanga" mu Lukka essuula 21, litegeeza emyaka 2,520 egy’ekibonerezo kya Katonda ku bwakabaka obwa mu bukiikakkono, egy’atandika mu 723 BC ne gaggwa mu 1798. Omwaka 538 gulaga lwe "omusajja w’ekibi" yayimirira mu kifo ekitukuvu n’alangirira nti ye Katonda, ne kityo ekiseera ekyo ne kigabanyizibwa mu bitundu bibiri ebyenkanankana eby’emyaka 1,260. Ekitundu eky’okubiri eky’emyaka 1,260 kye kimu n’ebyafaayo ebiragiddwa nga buggwa mu Lukka essuula 21, olunyiriri 24, lwe "ebbanga ly’Abamawanga" lyatuukirizibwa. Mu mboozi y’ebyafaayo Yesu gy’akulambululira abayigirizwa be, olunyiriri 24 lutuusa obujulirwa obuwaweebwa eri abayigirizwa ku "ekiseera ky’enkomerero" mu 1798. Okuva awo Yesu atandika okulambulula "obubonero" obukwatagana n’ekibiinja ky’Abamillerite.

> And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; Men’s hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. And then shall they see the Son of man coming in a cloud with power and great glory. And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh. Luke 21:25–28.

> Era walibeerawo obubonero mu njuba, ne mu mwezi, ne mu mmunyeenye; era ku nsi okutawaana kw’amawanga, nga tebalina kye bakola; ennyanja n’amayengo nga bibuuba; emitima gy’abantu nga gibalemako olw’entiisa, era olw’okulindirira ebyo ebigenda okujja ku nsi; kubanga amaanyi ag’omu ggulu galikankanyizibwa. Awo baliraba Omwana w’omuntu ng’ajja mu kire n’amaanyi n’ekitiibwa ekinene. Ebyo bwe bitandika okutuuka, kale mutunuulire waggulu, muyimuse emitwe gyammwe; kubanga okununulibwa kwammwe kusemberedde. Lukka 21:25-28.

Jesus states that “there shall be signs,” and He identifies them as signs in the sun and moon, and in the stars, the distress of nations, the powers of heaven being shaken and then the Son of man comes in a cloud. All these “signs,” were fulfilled in the Millerite history.

Yesu agamba nti “walibaawo obubonero,” era abitegeeza ng’obubonero mu njuba ne mu mwezi, ne mu nnyenye, ennaku mu mawanga, n’obuyinza obw’eggulu bunaanyeganyezebwa, n’oluvannyuma Omwana w’Omuntu n’ajja mu kire. Obubonero buno bwonna bwatuukirira mu byafaayo bya Abamillerite.

> “Prophecy not only foretells the manner and object of Christ’s coming, but presents tokens by which men are to know when it is near. Said Jesus: ‘There shall be signs in the sun, and in the moon, and in the stars.’ Luke 21:25. ‘The sun shall be darkened, and the moon shall not give her light, and the stars of heaven shall fall, and the powers that are in heaven shall be shaken. And then shall they see the Son of man coming in the clouds with great power and glory.’ Mark 13:24–26. The revelator thus describes the first of the signs to precede the second advent: ‘There was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood.’ Revelation 6:12.

> Obunnabbi tebulangirira byokka engeri n’ekigendererwa ky’okujja kwa Kristo, naye bulaga n’obubonero abantu mwe banaategeerera nti okujja kwe kuwedde okutuuka kumpi. Yesu n’agamba: ‘Walibaawo obubonero mu njuba n’omwezi n’emmunyeenye.’ Luka 21:25. ‘Enjuba erizikizibwa, omwezi tajja kwaka, n’emmunyeenye ez’eggulu zirigwa, n’amaanyi agali mu ggulu galikankanyizibwa. Awo baliraba Omwana w’omuntu ng’ajja mu bire n’amaanyi amangi n’ekitiibwa ekkulu.’ Makko 13:24-26. Omubikkulizi bw’ayogera bw’ati ku bubonero obusooka obunaakulembera okujja okw’okubiri: ‘Waaliwo enkankana y’ettaka ennene; era enjuba n’efuuka nzirugavu ng’olugoye olw’obwoya, omwezi n’afuuka ng’omusaayi.’ Okubikkulirwa 6:12.

> “These signs were witnessed before the opening of the nineteenth century. In fulfillment of this prophecy there occurred, in the year 1755, the most terrible earthquake that has ever been recorded. . ..

> Obubonero buno bwalabibwa nga tekunnabaawo entandikwa y'ekyasa eky'ekkumi n'enda. Mu kutuukirizibwa kw'obunnabbi buno, mu mwaka gwa 1755, waaliwo ekikankano ky'ensi ekisinga okutisa ekyateekebwako mu byafaayo. . ..

> “Twenty-five years later appeared the next sign mentioned in the prophecy—the darkening of the sun and moon. What rendered this more striking was the fact that the time of its fulfillment had been definitely pointed out. In the Saviour’s conversation with His disciples upon Olivet, after describing the long period of trial for the church,—the 1260 years of papal persecution, concerning which He had promised that the tribulation should be shortened,—He thus mentioned certain events to precede His coming, and fixed the time when the first of these should be witnessed: ‘In those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light.’ Mark 13:24. The 1260 days, or years, terminated in 1798. A quarter of a century earlier, persecution had almost wholly ceased. Following this persecution, according to the words of Christ, the sun was to be darkened. On the 19th of May, 1780, this prophecy was fulfilled. . ..

> Oluvannyuma lw’emyaka amakumi abiri mu etaano, ne labika akabonero akaddako akaayogerwako mu obunnabbi—okuzikizibwa kw’enjuba n’omwezi. Ekikyayongera okukikakasa kye kimu nti ekiseera eky’okutuukirizibwa kwakyo kyali kyamaze okulagibwawo mu bukakafu. Mu kwogerana kwa Mulokozi n’abayigirizwa be ku Lusozi Oliveti, bwe yamala okunnyonnyola ekiseera ekireekaleka eky’okukemebwa kwa Ekkanisa—emyaka 1260 egy’okutulugunyizibwa kwa Paapa, ebyo mwe yasubiza nti obubonaabona bujja okugabanyizibwa—n’ate bw’atyo n’ayogerako ebintu ebirina okubanjiririra okujja kwe, era n’alaga ddala obudde lwe ekyasooka ku ebyo kyandirabiddwa: ‘Mu nnaku ezo, oluvannyuma lw’obubonaabona obwo, enjuba erizikizibwa, n’omwezi teguwa kutangaala.’ Mark 13:24. Ennaku 1,260, oba emyaka, byaggwa mu 1798. Nga myaka amakumi abiri mu etaano emabega, okutulugunyizibwa kwaali kumpi kuwedde ddala. Oluvannyuma lw’okutulugunyizibwa kuno, ng’ekigambo kya Kristo bwe kigamba, enjuba yali egenda okuzikizibwa. Ku lunaku lwa 19 ogwa Meyi, mu 1780, obunnabbi buno bwatuukirira. . ..

> “Christ had bidden His people watch for the signs of His advent and rejoice as they should behold the tokens of their coming King. ‘When these things begin to come to pass,’ He said, ‘then look up, and lift up your heads; for your redemption draweth nigh.’ He pointed His followers to the budding trees of spring, and said: ‘When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand.’ Luke 21:28, 30, 31.” The Great Controversy, 304, 306–308.

> “Kirisito yali alagidde abantu be okwegenderezanga obubonero bw’okudda kwe era basanyuke bwe balaba obubonero obulaga nti Kabaka waabwe ajja. ‘Ebyo bwe bitandika okutuukirira,’ bwe yagamba, ‘mutunule waggulu, mugulumize emitwe gyammwe; kubanga obununulibwa bwammwe buli kumpi.’ Yalaze abamugoberera emiti egyali gitandika okumeruka, n’agamba: ‘Bwe gitandika okumeruka, mulaba era mwewenyini mumanya nti ekiseera ky’omusana kiri kumpi. N’ate nammwe, bwe mulaba ebyo nga bituuse, mumanye nti Obwakabaka bwa Katonda buli kumpi.’ Luka 21:28, 30, 31.” Olutalo Olukulu, 304, 306-308.

The triple application of the three Rome’s identify that in the trampling down of Jerusalem by pagan Rome and then by papal Rome, the trampling down of the sanctuary and the host by modern Rome was represented by a period of either twelve hundred and sixty days (pagan Rome), or twelve hundred and sixty prophetic years (papal Rome). The symbolic twelve hundred and sixty days (forty-two months) identifying the period of modern Rome’s persecution of God’s faithful people will be each period with a singular “sign” that identifies the time of flight for the faithful of that period. Each of the three periods ends with a manifestation of several “signs,” not a singular “sign” as at the beginning of the period.

Okukozesebwa emirundi esatu kwa Loma mu ngeri essatu kulaga nti, mu kunnyirirwa wansi kwa Yerusaalemi okwakoleddwa Loma ey’obupagani, era oluvannyuma Loma ey’obupapa, okunnyirirwa wansi ekifo ekitukuvu n’eggye okwakoleddwa Loma ey’omu kiseera kino kwalambikibwa ng’ekiseera kya nnaku 1,260 (Loma ey’obupagani), oba emyaka gya obunnabbi 1,260 (Loma ey’obupapa). Ennaku 1,260 ez’ekifaananyi (emiyezi 42) ezitegeeza ekiseera eky’okutulugunyibwa kwa Loma ey’omu kiseera kino eri abantu ba Katonda abeesigwa, buli kiseera kinaabanga n’akabonero kamu akalaga obudde bw’okudduka bw’abeesigwa ab’omu kiseera ekyo. Buli ku biseera ebisatu bino buggwaawo ne kulabisibwa kw’obubonero bungi, si kabonero kamu nga bwe kiba ku ntandikwa y’ekiseera.

> “It is at midnight that God manifests His power for the deliverance of His people. The sun appears, shining in its strength. Signs and wonders follow in quick succession. The wicked look with terror and amazement upon the scene, while the righteous behold with solemn joy the tokens of their deliverance. Everything in nature seems turned out of its course. The streams cease to flow. Dark, heavy clouds come up and clash against each other. In the midst of the angry heavens is one clear space of indescribable glory, whence comes the voice of God like the sound of many waters, saying: ‘It is done.’ Revelation 16:17.” The Great Controversy, 636.

> Mu ttumbi ly’ekiro Katonda ayolesa amaanyi ge ku lw’erinunulo ly’abantu be. Enjuba eyoleka, ng’akaayakana mu maanyi gaayo. Obubonero n’ebyewuunyo bigobereragana mangu. Ababi batunula n’entiisa n’okwewuunya ku ebyo ebiriwo, ate abatuukirivu balaba n’essanyu erikikkakkanye obubonero bw’erinunulo lyabwe. Buli kimu mu butonde kiboneka nga kivudde ku ngeri yaakyo. Emigga gikoma okuyiika. Ebire eby’ekizikiza era ebizito bikuŋŋaanira waggulu ne bikumagana. Mu katimbe k’eggulu erisunguwadde waliwo ekitundu ekyengevu ekijjudde ekitiibwa ekitasoboka kwogerwa, mwe muva eddoboozi lya Katonda ng’eddoboozi ly’amazzi mangi, nga ligamba nti: ‘Kiwedde.’ Okubikkulirwa 16:17. Empaka Enene, 636.

The period of the executive judgment upon the whore of Rome begins with the lifting up of the ensign that identifies that God’s other flock that is still in Babylon should flee. That period ends with “signs and wonders.” That period begins with the “second voice” of Revelation chapter eighteen, and it ends with the voice of God. Of course, the first and second voices of Revelation chapter eighteen is the voice of Christ. The first voice identifies the beginning of the investigative judgment of the living Laodicean Adventist church, and the second voice identifies the end of that period, but also marks the beginning of the executive judgment upon the whore of Rome.

Ekiseera eky’okusalira ekibonerezo ku malaaya ow’e Loma kitandika ne okusitula ekibendera ekiraga nti ekisibo kya Katonda ekirala ekikyali mu Babulooni kirina okudduka. Ekiseera ekyo kiggwa n’obubonero n’ebya’magero. Ekiseera ekyo kitandika n’eddoboozi “ery’okubiri” mu Okubikkulirwa essuula ey’ekkumi n’omunaana, era kiggwa n’eddoboozi lya Katonda. Ddala, eddoboozi eryasooka n’ery’okubiri mu Okubikkulirwa essuula ey’ekkumi n’omunaana byombi lye ddoboozi lya Kristo. Eddoboozi eryasooka liraga okutandika kw’okusala omusango okw’okunoonyereza ku Ekkanisa y’Abadiventisti e ya Laodikiya abalamu, ate n’eddoboozi ery’okubiri liraga okukoma kw’ekiseera ekyo, era limaka n’okutandika okusalira ekibonerezo ku malaaya ow’e Loma.

The complete history is governed by the week in which Christ confirmed the covenant, and the soon-coming Sunday law is typified as the middle waymark as typified by the cross. Both histories possess the signature of Alpha and Omega, for the beginning and ending in either history is represented by God’s voice. They also represent the truth, for the middle waymark is the rebellion of the Sunday law, and the Hebrew word “truth” was created with the first, thirteenth and last letters of the Hebrew alphabet. The first voice of Revelation chapter eighteen is the voice of Christ, the last voice is the voice of God, and the voice in the middle, also being the voice of God, is also where the rebellion of the thirteenth letter is represented by the earth beast “speaking” as a dragon, as represented in Revelation chapter THIRTEEN.

Ebyafaayo byonna bifugibwa sabbiiti mwe Kristo yakakasa endagaano, era etteeka lya Ssande eriggya okutuuka amangu lirabikibwa ng’akabonero ak’ekkubo ak’awakati, nga bwe kyeragirizibwa mu musaalaba. Ebyafaayo byombi birina omukono gwa Alufa ne Oomega, kubanga entandikwa n’enkomerero mu buli kyafaayo zimiririrwa eddoboozi lya Katonda. Era zimiririra amazima, kubanga akabonero ak’awakati ke kubujeemu kw’etteeka lya Ssande, era ekigambo ky’Olwebbulaniya “amazima” kyatondebwa ng’ekozesa ennukuta esooka, ey’ekkumi n’asatu n’eyasembayo mu nnyiriri w’ennukuta z’Olwebbulaniya. Eddoboozi eryasooka mu Kitabo ky’Okubikkulirwa essuula ey’ekkumi n’omunaana lya Kristo, eryasembayo lya Katonda; ate n’eddoboozi ery’awakati, era nga lya Katonda, mu kifo ekyo mwe kyeragirizibwa n’obujeemu bw’ennukuta ey’ekkumi n’asatu, nga kiragibwa ng’ekisolo ekiva mu nsi “kyogera” ng’omusota, nga bwe kiragibwa mu Okubikkulirwa essuula ey’ekkumi n’asatu.

The ensign at the soon-coming Sunday law represents the “sign” to flee for God’s faithful, but it also identifies that the beginning of the prophetic period that ends with the ensign being lifted up must also have a “sign.” That “sign” is what Jesus identifies as evidence that the last generation of planet earth has arrived. In Luke chapter twenty-one the disciples ask what Christ meant when He identified that the temple was going to be destroyed.

Ekibendera ekiri ku tteeka erya Ssande erigenda okujja mangu kiyimiririra ‘akabonero’ akalagira abeesigwa ba Katonda okudduka, kyokka era kilaga nti entandikwa y’ekiseera ky’obunnabbi ekimalira nga ekibendera kitumbuddwa nayo erina okubeerako ‘akabonero’. Ako ‘kabonero’ ke Yesu yalaga ng’obujulizi nti omulembe ogw’enkomerero ogw’ensi yonna gutuuse. Mu Luka essuula amakumi abiri mu emu, abayigirizwa ne babuuza Kristo kye yategeeza bwe yalaga nti yeekaalu egenda kuzikirizibwa.

> And they asked him, saying, Master, but when shall these things be? and what sign will there be when these things shall come to pass? Luke 21:7.

> Ne bamubuuza nga boogera nti, Omuyigiriza, naye ebintu bino bijja kubeerawo ddi? Era akabonero ki kalibaawo, ebintu bino bwe binaatuukirira? Lukka 21:7.

Jesus then begins to identify the history that leads to the year 70 when the temple and city would be destroyed, and continues on to verse twenty-four where He identifies when the “times” of the Gentiles would be fulfilled.

Awo Yesu n’atandika okulambulula ebyafaayo ebireetera okutuuka ku mwaka ogwa 70, lwe yeekaalu n’ekibuga byandizikirizibwa, era n’ayongerayo okutuuka ku olunyiriri olw’amakumi abiri mu nnya, aw’ategeeza ddi "ebiro" by’Ab’amawanga lwe byandituukirizibwa.

> And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.

> Era banaakuttibwa n’ekitala, era banaatwalibwa nga basibe mu mawanga gonna; era Yerusaalemi enaakandagiribwa abannaggwanga, okutuusa ebiseera by’abannaggwanga bwe binaatuukirira. Lukka 21:24.

The idea that this verse is referring to literal Jerusalem is based upon the Catholic theological foolishness called futurism, that applies symbolic literally and places the fulfillment of the prophecies exclusively at the end of the world. The attack upon the correct application of this verse has been a major attack of Satan throughout the reading of the New Testament. Literal Jerusalem ceased to be the symbol of prophetic Jerusalem in the time of Christ, when literal prophecy changed the spiritual application. This revelation was a major teaching established by the apostle Paul. The trampling down of Jerusalem identifies the twelve hundred and sixty years of papal darkness from the year of 538 to 1798.

Ekirowoozo nti olunyiriri luno lwerekera ku Yerusaalemi ennyini ey’oku nsi gyesinziira ku busirusiru bw’eby’eddini obw’Abakatoliki obuyitibwa futurism, obuteekesa eby’obufaananyi ng’ebyo byennyini era ne buteka okutuukirizibwa kw’obunnabbi ku nkomerero y’ensi yokka. Okuwakanya enkozesa entuufu y’olunyiriri luno kubadde kulumbagano enkulu ya Setaani mu kusoma kwonna kw’Endagaano Empya. Yerusaalemi ennyini ey’oku nsi yavaamu okuba ekifaananyi kya Yerusaalemi ey’obunnabbi mu biro bya Kristo, bwe kyaba nti obunnabbi obw’ennyini bwakyusa enkozesa ey’eby’omwoyo. Okubikkulirwa kuno kwali okuyigiriza okukulu okuteekebwawo Pawulo omutume. Okukandagirirwa wansi w’ebigere kwa Yerusaalemi kumanyisa emyaka 1260 egy’ekizikiza ky’obupapa okuva mu mwaka gwa 538 okutuuka mu 1798.

> But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:2.

> Naye ekiwalo ekiri ebweru w’ekkalu okireke, tokipima; kubanga kiweebwa eri Ab’amawanga; era ekibuga ekitukuvu balikikanyagira wansi w’ebigere emyezi amakumi ana mu ebiri. Okubikkulirwa 11:2.

Jerusalem of prophecy ceased to be the symbol of the chosen city at the cross.

Yerusalemu ey’obunnabbi yakoma okuba akabonero k’ekibuga ekyalondedwa ku musalaba.

> “How many there are who feel that it would be a good thing to tread the soil of old Jerusalem, and that their faith would be greatly strengthened by visiting the scenes of the Saviour’s life and death! But old Jerusalem will never be a sacred place until it is cleansed by the refining fire from heaven.” Review and Herald, June 9, 1896.

> "Bangi nnyo abawulira nti kyandiba kirungi okutambula ku ttaka lya Yerusaalemi ey'edda, era nti okukkiriza kwabwe kwandinywezebwa nnyo nga bakyalira ebifo ebikwata ku bulamu n'okufa kwa Omulokozi! Naye Yerusaalemi ey'edda teeriba kifo kitukuvu okutuusa lwe'eneetukuzibwa omuliro ogusunsula oguva mu ggulu." Review and Herald, nga 9 Jjuuni 1896.

Once Jesus led the disciples to the time of the end in 1798 in verse twenty-four, He then introduced the Millerite time when the announcement of the first angel arrived into history.

Bwe Yesu yakulembera abayigirizwa okutuuka ku kiseera ky’enkomerero mu 1798 mu olunyiriri olw’amakumi abiri mu nnya, oluvannyuma n’ayingiza ekiseera ky’Abamillerite, nga okulangirirwa kw’omwalaika asooka kwayingira mu byafaayo.

> And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; Men’s hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. And then shall they see the Son of man coming in a cloud with power and great glory. And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh. Luke 21:25–28.

> Era walibeerawo obubonero mu njuba, ne mu mwezi, ne mu mmunyeenye; era ku nsi okutawaana kw’amawanga, nga tebalina kye bakola; ennyanja n’amayengo nga bibuuba; emitima gy’abantu nga gibalemako olw’entiisa, era olw’okulindirira ebyo ebigenda okujja ku nsi; kubanga amaanyi ag’omu ggulu galikankanyizibwa. Awo baliraba Omwana w’omuntu ng’ajja mu kire n’amaanyi n’ekitiibwa ekinene. Ebyo bwe bitandika okutuuka, kale mutunuulire waggulu, muyimuse emitwe gyammwe; kubanga okununulibwa kwammwe kusemberedde. Lukka 21:25-28.

The signs that introduced the Millerite history were fulfilled in agreement with the never-failing power of God’s Word.

Obubonero obwalangirira entandikwa y’ebyafaayo by’Abamillerite bwatuukirira mu kukwatagana n’amaanyi agatalemwa g’Ekigambo kya Katonda.

> “The signs in the sun, moon, and stars have been fulfilled.” Review and Herald, November 22, 1906.

> "Obubonero obuli mu njuba, mu mwezi, ne mu mmunyeenye butuukiriziddwa." Review and Herald, 22 Novemba, 1906.

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

Tujja okwongera ku Lukka essuula 21 mu kiwandiiko eky’eddako.

> “December 16, 1848, the Lord gave me a view of the shaking of the powers of the heavens. I saw that when the Lord said ‘heaven,’ in giving the signs recorded by Matthew, Mark, and Luke, He meant heaven, and when He said ‘earth’ He meant earth. The powers of heaven are the sun, moon, and stars. They rule in the heavens. The powers of earth are those that rule on the earth. The powers of heaven will be shaken at the voice of God. Then the sun, moon, and stars will be moved out of their places. They will not pass away, but be shaken by the voice of God.

> Ku lunaku lwa 16 ogwa Desemba mu mwaka gwa 1848, Mukama yampa okulaba okukankanyizibwa kw’obuyinza bw’eggulu. Nalaba nti bwe Mukama yagamba nti ‘eggulu,’ bwe yawa obubonero obuwandiikiddwa Matayo, Makko ne Luka, yali ategeeza ddala eggulu; era bwe yagamba nti ‘ensi’ yali ategeeza ddala ensi. Obuyinza bw’eggulu bwe buno: omusana, omwezi n’emmunyeenye. Bifuga mu ggulu. Obuyinza bw’ensi bye bifuga ku nsi. Obuyinza bw’eggulu bujakukankanyizibwa ku ddoboozi lya Katonda. Ate olwo omusana, omwezi n’emmunyeenye bijja kusengulwa mu bifo byabyo. Tebiriggwaawo, wabula bijja kukankanyizibwa ku ddoboozi lya Katonda.

> “Dark, heavy clouds came up and clashed against each other. The atmosphere parted and rolled back; then we could look up through the open space in Orion, whence came the voice of God. The Holy City will come down through that open space. I saw that the powers of earth are now being shaken and that events come in order. War, and rumors of war, sword, famine, and pestilence are first to shake the powers of earth, then the voice of God will shake the sun, moon, and stars, and this earth also. I saw that the shaking of the powers in Europe is not, as some teach, the shaking of the powers of heaven, but it is the shaking of the angry nations.” Early Writings, 41.

> Ebire ebizikiza era ebiremere byavaayo ne bikkakkanya ne biggulana. Omukka ogw’eggulu gweyawula ne gwekulungula ngugenda emabega; ne tusobola okutuunula waggulu okuyita mu kifo ekiggulawazi mu Orioni, w’ewava eddoboozi lya Katonda. Ekibuga Ekitukuvu kijja okuserengeta okuyita mu kifo ekyo ekiggulawazi. Nalaba nti amaanyi g’ensi kati gakankanyizibwa era nti ebintu bijja mu nteekateeka. Entalo n’ebiwemezebwa by’entalo, ekitala, enjala, ne kawumpuli bye bisooka okukankanya amaanyi g’ensi; oluvannyuma eddoboozi lya Katonda lijja okukankanya enjuba, omwezi, n’enyenyenye, era n’ensi eno yennyini. Nalaba nti okukankanyizibwa kw’amaanyi mu Yooropa tekuli, nga bwe bayigiriza abamu, okukankanyizibwa kw’amaanyi ag’eggulu, wabula kwe kukankanyizibwa kw’amawanga ag’enyiike. Early Writings, 41.

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