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

Ekitabo kya Danyeri - Ennamba kikumi mu emu

The Messenger of the Covenant: From Purification to Purging

Omubaka w’Endagaano: Okuva ku Kutukuzibwa okutuuka ku Kusengejja

Author

Jeff Pippenger

Published

February 29, 2024

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The week that Christ confirmed the covenant represented the period from His baptism, until Christ in the heavenly sanctuary stood up at the stoning of Stephen.

Sabbiiti gye Kristo yakakasa endagaano eyayimirira ekiseera okuva ku kubatizibwa kwe okutuusa lwe Kristo mu Weema Entukuvu ey'omu ggulu yayimirira nga Sitefano akubibwa amayinja.

> But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God. Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord, And cast him out of the city, and stoned him: and the witnesses laid down their clothes at a young man’s feet, whose name was Saul. And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit. And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep. Acts 7:55–60.

> Naye ye, ng’ajjudde Omwoyo Omutukuvu, n’atunuulira waggulu mu ggulu n’obunyiikivu, n’alaba ekitiibwa kya Katonda, era Yesu ng’ayimiridde ku mukono ogwa ddyo gwa Katonda; n’agamba nti, Laba, ndaba eggulu ligguddwawo, n’Omwana w’omuntu ng’ayimiridde ku mukono ogwa ddyo gwa Katonda. Awo ne baleekaanira waggulu n’eddoboozi ddene, ne baziba amatu gaabwe, ne bamusitukirako bonna mu kimu, ne bamusuula ebweru w’ekibuga, ne bamukuba amayinja; abajulizi ne bateeka ebyambalo byabwe wansi w’ebigere by’omuvubuka eyitibwa Sawulo. Ne bakuba Stefano amayinja, ye n’akoowoola Katonda ng’agamba nti, Mukama Yesu, twala omwoyo gwange. N’afukamira, n’akaaba n’eddoboozi ddene nti, Mukama, toobatekako omusango gw’ekibi kino. Bwe yamaze okubigamba bityo, n’asinzira. Ebikolwa by’Abatume 7:55-60.

When Stephen was stoned and Michael stood up, the gospel went to the Gentiles, for until that time the gospel was restricted to the Jews.

Bwe baakuba Sitefano amayinja era Mikaeri n’ayimirira, enjiri n’egenda eri Ab’amawanga, kubanga okutuusa mu kiseera ekyo enjiri yali ekoma ku Bayudaaya bokka.

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

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

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

> Eyo wiiki emu—emyaka musanvu—yaggwa mu A.D. 34. Awo bwe baakuba Stefano amayinja, Abayudaaya ne bakakasa ddala okugaana kwaabwe Enjiri; abayigirizwa abaasaasaanyizibwa olw’okutulugunyizibwa ‘ne bagenda wonna nga babuulira Ekigambo’ (Ebikolwa 8:4); era oluvannyuma lw’akaseera katono, Saulo omutulugunya n’akyuka, n’afuuka Paulo, omutume eri Ab’amawanga. The Desire of Ages, 233.

In the year 34, the sacred week (twenty-five hundred and twenty days), ended and ancient Israel was divorced from God, their probation had fully closed. At that point the retribution against ancient Israel for the rejection of the covenant, and for the crucifixion of the Son of God was subject to God’s executive judgment. God in His longsuffering mercy deferred the destruction of Jerusalem until the siege and destruction in 66 AD through to 70 AD.

Mu mwaka ogwa 34, wiiki entukuvu (ennaku 2520) yaggwa, era Isirayiri ey’edda yawukana ne Katonda; ekiseera ky’ekisa kyabwe kyali kiggaddwa ddala. Mu kiseera ekyo, ekibonerezo ku Isirayiri ey’edda olw’okugaana endagaano n’olw’okubamba ku musaalaba Omwana wa Katonda, kyayimirira okusalirwa omusango gwa Katonda ogw’okutuukiriza. Katonda, mu kisa kye ekinene eky’okugumiikiriza, yalwawo okuzikirizibwa kwa Yerusaalemi okutuusa ku kuzingibwa n’okuzikirizibwa ebyabaawo mu 66 AD okutuuka mu 70 AD.

The verses in Daniel chapter nine, that identified the week Christ confirmed the covenant, also identifies that pagan Rome (the prince that shall come) would destroy the city and sanctuary, but God in His longsuffering mercy, allowed the children of ancient Israel time to hear the gospel and make a decision as their fathers had done during the seven year period of Christ’s and the disciples’ ministry among them.

Emisoka mu kitabo kya Danyeri essuula ey’omwenda, egyalaga wiiki mwe Kristo yakakasa endagaano, era galaga nti Loma ey’abapagani (omulangira anajja) ejja kuzikiriza ekibuga n’ekifo ekitukuvu; naye Katonda, mu kisa kye eky’obugumiikiriza obuwanvu, yabawa abaana ba Isirayiri ab’edda ebbanga ery’okuwulira Enjiri ne basalawo, nga bwe baakikola bajjajja baabwe mu bbanga ery’emyaka musanvu ery’okuweereza kwa Kristo n’abayigirizwa wakati mu bo.

> “For nearly forty years after the doom of Jerusalem had been pronounced by Christ Himself, the Lord delayed His judgments upon the city and the nation. Wonderful was the long-suffering of God toward the rejectors of His gospel and the murderers of His Son. The parable of the unfruitful tree represented God’s dealings with the Jewish nation. The command had gone forth, ‘Cut it down; why cumbereth it the ground?’ (Luke 13:7) but divine mercy had spared it yet a little longer. There were still many among the Jews who were ignorant of the character and the work of Christ. And the children had not enjoyed the opportunities or received the light which their parents had spurned. Through the preaching of the apostles and their associates, God would cause light to shine upon them; they would be permitted to see how prophecy had been fulfilled, not only in the birth and life of Christ, but in His death and resurrection. The children were not condemned for the sins of the parents; but when, with a knowledge of all the light given to their parents, the children rejected the additional light granted to themselves, they became partakers of the parents’ sins, and filled up the measure of their iniquity.

> Oluvannyuma lw’emyaka nga amakumi ana okumpi Kristo ye kennyini bwe yalangirira okuzikirira kwa Yerusaalemi, Mukama yalwisa okuleeta ebibonerezo bye ku kibuga n’eggwanga. Kyewuunyisa ennyo obugumiikiriza bwa Katonda eri abagaanyi enjiri ye n’abo abaamutta Omwana we. Olugero lw’omuti ogutalina bibala lwalulaga engeri Katonda gye yakolamu n’eggwanga ly’Abayudaaya. Ekiragiro kyali kivudeyo nti, ‘Mutemule; lwaki libazibiza ettaka?’ (Luke 13:7) naye kisa kya Katonda kyakirekeraawo akaseera akaddako katono. Waliwo bakyali bangi mu Bayudaaya abataamanya omutindo n’omulimu gwa Kristo. Era abaana tebaali baganyuddwa emikisa wadde okuweebwa ekitangaala kye bazadde baabwe baali baagaanye. Mu kubuulira kw’abatume n’abo be baali bakolagana nabo, Katonda yandireese ekitangaala kimasamase ku bo; bandikiriziddwa okulaba engeri obunnabbi bwe bwatuukirira, si mu kuzalibwa n’obulamu bwa Kristo byokka, naye ne mu kufa kwe era n’okuzuukira kwe. Abaana tebasalirwangako omusango olw’ebibi bya bazadde baabwe; naye bwe baafuna okumanya kw’ekitangaala kyonna ekyawa bazadde baabwe ne bagaana ekitangaala ekyongerako kye baawaweebwa bo bennyini, ne beetaba mu bibi bya bazadde baabwe, ne bajjuza ekipimo ky’obutali butuukirivu bwabwe.

> “The long-suffering of God toward Jerusalem only confirmed the Jews in their stubborn impenitence. In their hatred and cruelty toward the disciples of Jesus they rejected the last offer of mercy. Then God withdrew His protection from them and removed His restraining power from Satan and his angels, and the nation was left to the control of the leader she had chosen. Her children had spurned the grace of Christ, which would have enabled them to subdue their evil impulses, and now these became the conquerors. Satan aroused the fiercest and most debased passions of the soul. Men did not reason; they were beyond reason—controlled by impulse and blind rage. They became satanic in their cruelty. In the family and in the nation, among the highest and the lowest classes alike, there was suspicion, envy, hatred, strife, rebellion, murder. There was no safety anywhere. Friends and kindred betrayed one another. Parents slew their children, and children their parents. The rulers of the people had no power to rule themselves. Uncontrolled passions made them tyrants. The Jews had accepted false testimony to condemn the innocent Son of God. Now false accusations made their own lives uncertain. By their actions they had long been saying: ‘Cause the Holy One of Israel to cease from before us.’ Isaiah 30:11. Now their desire was granted. The fear of God no longer disturbed them. Satan was at the head of the nation, and the highest civil and religious authorities were under his sway.” The Great Controversy, 27, 28.

> Okugumiikiriza kwa Katonda eri Yerusaalemi kwakakasiza ddala Abayudaaya mu butakenenya bwabwe obw’obukakanyavu. Mu bukyayi n’obukambwe bwe baalina eri abayigirizwa ba Yesu, baagaana ekiteeso eky’enkomerero eky’ekisa. Awo Katonda n’abaggyaako obukuumi bwe era n’aggyawo amaanyi ge ag’okuzibira Setaani n’abamalayika be, n’eggwanga ne lissigibwa mu buyinza bw’omukulembeze gwe lyeyalondawo. Abaana baalyo baanyooma ekisa kya Kristo, ekyandibayambye okufuga obwegomba bwabwe obubi; kaakano obwo ne buba abawanguzi. Setaani yazuukusa mu mitima obwegomba obukambwe ddala era obuyonoonefu ennyo. Abantu tebaakozesa magezi; baali basukkiridde okutegeera, bafugibwa okwesala amangu n’obusungu obuzibe amaso. Mu bukambwe bwabwe ne babeera ba Setaani ddala. Mu maka ne mu ggwanga, mu ba waggulu n’aba wansi bonna, mwaliwo okwekengera, obuggya, obukyayi, obutabanguko, okujeema, n’obutemu. Tewali kuwerinda wonna. Abemikwano n’ab’oluganda baalyazamanyagananga. Abazadde ne batta abaana baabwe, n’abaana ne batta abazadde baabwe. Abafuga abantu tebaalina maanyi ga kufuga bo bennyini. Obwegomba obutafugibwa ne bubafuula abakambwe. Abayudaaya baakkiriza obujulizi obw’obulimba okusalira omusango Omwana wa Katonda ataliiko musango. Kati ebiwawaabya eby’obulimba ne bifuula obulamu bwabwe obutakakasa. Mu bikolwa byabwe baabadde bamaze ebbanga bungi boogera nti: ‘Muggye Omutukuvu wa Isirayiri mu maaso gaffe.’ Isaaya 30:11. Kati kye baayagalanga ne kiweebwa. Okutya Katonda tekwakyabakankanya. Setaani yali ku mutwe gw’eggwanga, era abakungu abasinga ab’obwannansi n’ab’eddiini baali wansi w’obuyinza bwe. Olutalo Olukulu, 27, 28.

As the Messenger of the Covenant, Christ first dealt exclusively with the Jews. In the year 34, at the stoning of Stephen, the gospel then went to the Gentiles, and the time of God’s executive judgment arrived, though God in His mercy deferred that point in time for about forty years.

Nga Omubaka w’Endagaano, Kristo yasooka okuweereza Abayudaaya bokka. Mu mwaka gwa 34, mu kiseera Stefano bwe yakubibwa amayinja, Enjiri ne yatuuka eri Abaamawanga, era ekiseera eky’okukola ekibonerezo kya Katonda ne kituuka; newankubadde Katonda, mu kisa kye, n’akyimiriza okutuukirizibwa kwakyo okumala nga emyaka nga ana.

As the Messenger of the Covenant, in fulfillment of Malachi chapter three, Christ twice cleansed the temple. He did so in a period that was especially set apart for the covenant people who were then being passed by and divorced, and also for those who would then become the new chosen people. When that period of time concluded, the time of God’s executive judgment began. John the Baptist was the messenger who prepared the way for Christ’s work of raising up a new chosen people that He would enter into covenant with.

Nga Omubaka w’Endagaano, mu kutuukirizibwa kwa Malaki essuula esatu, Kristo yatukuza yeekaalu emirundi ebiri. Yabikola mu kiseera ekyayawulibwa ddala eri abantu b’Endagaano abaali mu kiseera ekyo nga balekebwa era bagobebwa, era n’eri abo abaali bajja okufuuka abantu abaalondeddwa abapya. Bwe kyaggwa ekiseera ekyo, ekiseera ky’omusango gwa Katonda ogw’okutuukirizibwa ne kitandika. Yokaana Omubatiza ye yali omubaka eyateekateeka ekkubo eri omulimu gwa Kristo ogw’okuleetaawo abantu abaalondeddwa abapya be yayingira nabo mu ndagaano.

The two temple cleansings were object lessons identifying Christ’s work of cleansing the soul temple. When the Messenger of the Covenant suddenly arrives in Malachi chapter three, He purifies and also purges the sons of Levi, for the purpose of creating an offering, as in days of old.

Entukuzibwa Yeekaalu ebyaliwo emirundi ebiri byali by’okulabirako eby’okuyigiriza ebyalaga omulimu gwa Kristo ogw’okutukuza yeekaalu y’emmeeme. Bwe yatuuka mangu ddala Omubaka w’Endagaano mu Malaki essuula esatu, yatukuza era n’asunsula abaana ba Leevi, olw’ekigendererwa ky’okuleeta ekiweebwayo, nga bwe kyali mu nnaku ez’edda.

> But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:2–3.

> Naye ani ayinza okuvumirira olunaku lw’okujja kwe? Era ani aliyimirira bw’alirabika? Kubanga ye ng’omuliro gw’omusaanizi, era ng’ensabuni y’abayonzi: Era alituula ng’omusaanizi era omutukuzi wa ffeeza; era alitukuza abatabani ba Lewi, n’abalongoosa nga zaabu ne ffeeza, balyoke bawaayo eri Mukama ekiweebwayo mu butuukirivu. Awo ekiweebwayo kya Yuda ne Yerusaalemi kibeere kisaanyusa eri Mukama, nga mu nnaku ez’edda, era nga mu myaka egyasooka. Malaki 3:2-3.

Malachi chapter three, and the two temple cleansings represent a perfection of the faith of the sons of Levi that is accomplished by the Messenger of the Covenant. The perfection of the faith of the sons of Levi is represented by the purification of the gold.

Malaki essuula essatu, n’okutukuza kwa Yeekaalu emirundi ebiri, biraga okutuukirizibwa kw’okukkiriza kw’abatabani ba Leevi, nga ky’atuukiriza Omubaka w’Endagaano. Okutuukirizibwa kw’okukkiriza kw’abatabani ba Leevi kuyimiririrwa mu kutukuza kwa zzaabu.

> “There must be, with all who have any influence in the sanitarium, a conforming to God’s will, a humiliation of self, an opening of the heart to the precious influence of the Spirit of Christ. The gold tried in the fire represents love and faith. Many are nearly destitute of love. Self-sufficiency blinds their eyes to their great need. There is a positive necessity for a daily conversion to God, a new, deep, and daily experience in the religious life.” Testimonies, volume 4, 558.

> "Kirina okubaawo, eri buli muntu alina obuyinza bwonna mu sanitariyamu, okugondera okwagala kwa Katonda, okwewombeeka, n'okuggulawo omutima eri okukosa okw’omuwendo okuva mu Mwoyo wa Kristo. Ezaabu eyayisiddwa mu muliro ekitegeeza okwagala n’okukkiriza. Abangi kumpi tebalina kwagala. Okweesigira bo bokka kuziba amaaso gaabwe eri obwetaavu obunene bwe balina. Waliwo obwetaavu ddala obw’okukyusibwa buli lunaku eri Katonda, n’obumanyirivu obupya, obuzama, era obw’obulijjo mu bulamu obw’eddiini." Obujulizi, voliyumu 4, omuko 558.

Malachi chapter three, and the two temple cleansings represent a perfection of the understanding of the increase of knowledge within the wise, who are the sons of Levi, that is accomplished by the Messenger of the Covenant. The perfection of the sons of Levi’s represented by the purification of the silver.

Malaki essuula esatu, n'okutukuza Yeekaalu emirundi ebiri, bikiikirira okutuukirirwa kw'okutegeera ku kwongezebwa kw'okumanya mu abo ab'amagezi, be baana ba Lewi, ekyo ekituukirizibwa Omubaka w'Endagaano. Okutuukirirwa kw'abaana ba Lewi kukiikirizibwa mu kutukuzibwa kw'efeeza.

> The words of the Lord are pure words: as silver tried in a furnace of earth, purified seven times. Psalm 12:6.

> Ebigambo bya Mukama bigambo ebirongoofu: ng’effeeza eyagezesebwa mu ttanuulu ly’ettaka, eyatukuzibwa emirundi musanvu. Zabbuli 12:6.

The Messenger of the Covenant was to purify the sons of Levi as silver and gold. The Word of God is what purifies, for to be purified is to be justified and sanctified.

Omubaka w’Endagaano yalina okutukuza batabani ba Lewi ng’effeeza ne zaabu. Ekigambo kya Katonda kye kinaaza, kubanga okunaazibwa kwe kwo okulangirirwa nga mutuukirivu era okutukuzibwa.

> Sanctify them through thy truth: thy word is truth. John 17:17.

> Obatukuze mu mazima go: ekigambo kyo kye mazima. Yokaana 17:17.

John the Baptist was the messenger that prepared the way for the Messenger of the Covenant in the first fulfillment of Malachi chapter three, and his message in that regard was fourfold in nature. His work included the identification of the work of purification that was to be accomplished by the Messenger of the Covenant, and that the work of purification accomplished was represented as an act of sweeping a threshing-floor. He identified that the former chosen people were then in the process of being passed by. He also presented the Laodicean message to God’s people, thus showing them their sins and the sins of their fathers. He placed all these realities in the context of the “wrath to come.” The work of the messenger who prepared the way, represented a work by one who had never received an education in the educational system of the people who were being passed by.

Yokaana Omubatiza ye yali omubaka eyateekateeka ekkubo eri Omubaka w’Endagaano mu kutuukirizibwa okusooka kwa Malaki essuula esatu, era obubaka bwe mu nsonga eyo bwalina enjuuyi ennya. Omulimu gwe gwalimu okulambulula omulimu gw’okutukuza ogwali okutuukirizibwa Omubaka w’Endagaano, era nti omulimu ogw’okutukuza ogwatuukirizibwa gwalabisibwa ng’ekikolwa eky’okuyerula oluggya. Yalaga nti abantu abaali abalonde edda mu kiseera ekyo baali nga balekebwa. Era yaleeta obubaka bwa Laodikiya eri abantu ba Katonda, n’abalaga ebibi byabwe n’ebibi bya bajjajjaabwe. Ebyo byonna yabiteeka mu mulamwa gw’“obusungu obujja.” Omulimu gw’omubaka eyateekateeka ekkubo gwalaga nti gwakolebwa omuntu ataasomeranga mu nteekateeka y’eby’ensomesa ey’abantu abaali balekebwa.

> “In John the Baptist the Lord raised up for Himself a messenger to prepare the way of the Lord. He was to bear to the world an unflinching testimony in reproving and denouncing sin. Luke, in announcing his mission and work, says, ‘And he shall go before Him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord’ (Luke 1:17).

> Mu Yokaana Omubatiza, Mukama yalonda omubaka okumuteekateekera ekkubo lye. Yali asaanidde okuwa ensi obujulizi obutatyamu mu kunenya era n’okulangira ekibi. Luka, ng’ayogera ku kigendererwa kye n’omulimu gwe, agamba nti, ‘Era anagenda mu maaso ge mu mwoyo n’amaanyi ga Eriya, okuzza omutima gw’abazadde eri abaana, n’abajeemu eri amagezi g’abatuukirivu; okutegekera Mukama abantu abamutegekeddwa’ (Luka 1:17).

> “Many of the Pharisees and Sadducees came to the baptism of John, and addressing these, he said, ‘O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet for repentance: and think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but He that cometh after me is mightier than I, whose shoes I am not worthy to bear: He shall baptize you with the Holy Ghost, and with fire: whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner; but He will burn up the chaff with unquenchable fire’ (Matthew 3:7–12).

> "Abamu ku Bafalisaayo n'Abasaddukaayo bangi ne bajja eri Yokaana okubatizibwa, n'abagamba nti, 'Mmwe olulyo lw'ennyoka, ani yabalabula mudduke okuva mu kiruyi ekigenda okujja? Kale muzaale ebibala ebisaanira okwenenya; so temwogere mu mitima gyammwe nti, Tulina Ibulayimu kitaffe: kubanga mbagamba nti, Katonda asobola okuva mu mayinja gano okuzuukiza abaana eri Ibulayimu. Era kaakano ensuula eteekeddwa ku mizi gy'emiti; kale buli muti ogutaleeta bibala birungi gusalibwa ne gusuulibwa mu muliro. Nze mbabatiriza n'amazzi olw'okwenenya; naye oyo ajja ennyuma wange wa maanyi okusinga nze, engatto ze sisaanira na kuzitwala: ye alibabatiriza n'Omwoyo Omutukuvu era n'omuliro; ekikokyo kye kiri mu mukono gwe, era alirongoosa ddala olugyero lwe, n'akuŋŋaanya eŋŋaano ye mu ggwanika; naye amalagala alibyokya mu muliro ogutazikira' (Matayo 3:7-12)."

> “The voice of John was lifted up like a trumpet. His commission was, ‘Shew My people their transgression, and the house of Jacob their sins’ (Isaiah 58:1). He had obtained no human scholarship. God and nature had been his teachers. But one was needed to prepare the way before Christ who was bold enough to make his voice heard like the prophets of old, summoning the degenerate nation to repentance.” Selected Messages, book 2, 147, 148.

> Eddoboozi lya Yokaana lyayogerera waggulu ng’ekkondeere. Omulimu gwe gwali nti, ‘Laga abantu bange obujeemu bwabwe, n’ennyumba ya Yakobo ebibi byabwe’ (Isaaya 58:1). Teyali asomeddwa mu masomero ga bantu. Abasomesa be baali Katonda ne eby’obutonde. Naye waali wetaagibwa omu okutegeka ekkubo mu maaso ga Kristo, ow’obuvumu obumala okufuula eddoboozi lye liwulirwe ng’abannabbi b’edda, ng’ayita eggwanga erimenye empisa mu kwenenya. Selected Messages, ekitabo 2, 147, 148.

William Miller was the second messenger that prepared the way for the Messenger of the Covenant, and Miller’s person and work had been typified by John the Baptist.

William Miller ye yali omubaka ow’okubiri eyategekera Omubaka w’Endagaano ekkubo, era Miller yennyini n’omulimu gwe byali byafaananyizibwa Yokaana Omubatiza.

> “Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance.” Early Writings, 233.

> Enkumi za bantu zaatwalibwa okukkiriza amazima agabuulibwa William Miller, era abaweereza ba Katonda baayimusibwa mu mwoyo n’amaanyi ga Eriya okulangirira obubaka. Ng’ Yokaana, eyagenda mu maaso ga Yesu, abo abaabuulira obubaka buno obunyikivu baawulira nga basindikiriddwa okuteeka ensuufu ku mizi gy’omuti, era okuyita abantu okuzala ebibala ebisaanira okwenenya. Early Writings, 233.

The quibbling Jews in the time of Christ had been led to trust in a false message of the Messiah. “Messiah” is the Hebrew word for the Greek word “Christ” which means “anointed”.

Abayudaaya abajjula empaka mu biro bya Kristo baakulembeddwamu okwesiga obubaka obw’ekyamu ku Masiya. "Masiya" mu Lwebbulaniya ye "Kristo" mu Luggereeki, ekitegeeza "omusiigibwa amafuta".

> The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:) That word, I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached; How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him. Acts 10:36–38.

> Ekigambo Katonda kye yatumira eri abaana ba Isirayiri, ng’abuulira emirembe mu Yesu Kristo: (ye Mukama wa bonna:) Ekigambo ekyo, njogera, mmwe mukimanyi, ekyayogerwa mu Yudaya yonna, ne kyatandikira e Ggaliraaya, oluvannyuma lw’obatizo Yokaana lwe yabuulira; Katonda bwe yafukako Yesu ow’e Nazaaleti Omwoyo Omutukuvu n’amaanyi; n’agendagenda ng’akola ebirungi, ng’awonya bonna abanyigirizibwa Setaani; kubanga Katonda yali naye. Ebikolwa 10:36-38.

Both “messiah” and “Christ” mean “the anointed one”. Christ was anointed at His baptism, so technically He was not the Messiah or the Christ until His baptism. His baptism prophetically aligns with the descent of the angel in Revelation chapter ten, that descended on August 11, 1840, and it also aligns with the descent of the mighty angel of Revelation chapter eighteen, who descended on September 11, 2001. The three prophetic waymarks identify the manifestation of the Holy Spirit in the latter rain.

Byombi "Mesiya" ne "Kristo" bitegeeza "owasiigwako amafuta". Kristo yasiigibwa amafuta mu kubatizibwa kwe, kale mu ngeri entuufu teyali Mesiya newaakubadde Kristo okutuusa ku kubatizibwa kwe. Okubatizibwa kwe, mu bunnabbi, kwatagana n’okukkira kwa omulayika mu Kitabo ky’Okubikkulirwa essuula eya kkumi, eyakkira nga 11, Agusito 1840, era kwatagananso n’okukkira kwa omulayika ow’amaanyi mu Okubikkulirwa essuula ey’ekkumi n’omunaana, eyakkira nga 11, Septemba 2001. Obubonero obusatu obw’obunnabbi bulambulula okulabisibwa kwa Mwoyo Mutukuvu mu emvula ey’oluvannyuma.

The quibbling Jews held to a misconception, a false prophetic message that the Messiah would bring about a literal earthly kingdom where the nation of Israel would govern the world. It was a false message that promised “peace and prosperity”.

Abayudaaya abawakanawakana baanywera ku kitegeera ekikyamu, obubaka bw'obunnabbi obw'obulimba obwagamba nti Masiya analeeta obwakabaka obw'ensi obulabika ddala, we eggwanga lya Isirayiri lyandifugidde ensi yonna. Kyali obubaka obw'obulimba obwasuubiza "emirembe n'obuwangaazi".

William Miller’s message had two major elements. The first was the application of the time prophecies that identified the cleansing of the sanctuary, and the second was his rejection of the Catholic interpretation of the thousand-year millennium that the Protestants were prone to believe. That false view of the millennium identified as a thousand years of peace and prosperity, had been represented by the false view of the Messiah’s kingdom that was held by the quibbling Jews.

Obubaka bwa William Miller bwalimu ebintu ebikulu bibiri. Ekisooka kyali okukozesebwa kw’obunnabbi bw’ebiseera obwalaga nti awatukuvu wali kutukuzibwa, ate eky’okubiri kyali okugaana kwe okunnyonnyola kw’Abakatoliki ku kiseera ky’emyaka lukumi, kye Abaprotestanti baali banguyirwa okukkiriza. Endowooza ensobi eyo ku myaka lukumi, nga gitegeezebwa ng’emyaka lukumi egy’emirembe n’obugagga, yalabikirizibwa mu ndowooza ensobi ey’obwakabaka bwa Mesiya eyali ekwatiddwa Abayudaaya abawakana.

Those two witnesses identify a counterfeit latter rain message promising “peace and prosperity” in the third and final fulfillment of the history of the messenger who prepares for the Messenger of the Covenant to suddenly come to His temple. That false latter rain message is identified as a “peace and safety” message, in contrast to the message of John the Baptist who identified that “every tree which bringeth not forth good fruit is hewn down, and cast into the fire,” when “the wrath to come” arrives. It was also represented by Miller’s identification that there would be no thousand years of peace, as Catholicism teaches, for when the Lord returns, He will destroy the earth with the brightness of His coming.

Abajulizi abo babiri balambulula obubaka obw'obufere obw'enkuba ey'oluvannyuma obusuubiza 'emirembe n'obugagga' mu kutuukirizibwa okusatu era okusembayo kw'ebyafaayo by'omubaka ateekateeka Omubaka w'Endagaano ajje mangu ddala mu yeekaalu ye. Obubaka obwo obw'enkuba ey'oluvannyuma obw'obulimba bumanyiddwa nga obubaka bwa 'emirembe n'obutebenkevu', nga bwenjawulo ku bubaka bwa Yokaana Omubatiza eyalaga nti 'buli muti ogutazaala bibala ebirungi gukatibwa ne gusuulibwa mu muliro,' nga 'obusungu obujja' bwe bunaatuuka. Era kino kyategeezebwa ne mu kulambulula kwa Miller nti tewalibaawo emyaka lukumi egy’emirembe, ng'Obukatoliki bwe buyigiriza, kubanga Mukama bw'anaakomawo, alizikiriza ensi olw'okumasamasa kw'okujja kwe.

> And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power. 2 Thessalonians 1:7–9.

> Era nammwe abatulugunyizibwa, muwummule wamu naffe, Mukama waffe Yesu bw’anaalabisibwa nga ava mu ggulu n’abamalayika be ab’amaanyi, mu muliro ogwaka, ng’alanga obusungu eri abo abatamanyi Katonda, n’eri abo abatagondera Enjiri ya Mukama waffe Yesu Kristo; abo abalibonerezebwa okuzikirizibwa okutaggwaawo okuva mu maaso ga Mukama, n’okuvudde ku kitiibwa ky’obuyinza bwe. 2 Abassessaloniika 1:7-9.

The first two messengers who prepared for the Messenger of the Covenant to enter into covenant with a new chosen people, demonstrate that a false “peace and safety” latter rain message, which was formulated in the third generation of Laodicean Adventism, has been designed by Satan to prevent Laodicean Adventism in the fourth generation from recognizing the role of Islam, as represented in the third Woe.

Ababaka babiri abasooka abaategekera Omubaka w’Endagaano okukola endagaano n’abantu abapya ab’alondedwa, balaga nti obubaka obw’obulimba obwa "emirembe n’obutebenkevu" bw’enkuba ey’oluvannyuma, obwateekebwawo mu mulembe ogw’okusatu ogw’ObuAdiventisi bwa Laodikiya, bwategekebwa Setaani okuziyiza ObuAdiventisi bwa Laodikiya mu mulembe ogw’okuna okutegeera ekifo ky’Obusiraamu, nga bwe kiyimiriziddwa mu "Kitalo eky’okusatu."

In the purification process that is accomplished for those represented by the sons of Levi, the one who comes after John the Baptist was to thoroughly sweep and “purge” His floor, with the fan that is in His hand. That work is accomplished by His Word.

Mu nkola y’okutukuza erituukirizibwa ku abo abakiikirirwa batabani ba Lewi, oyo ajja oluvannyuma lwa Yokaana Omubatiza alina okusanula ddala n’ "okutukuza" olusasa lwe, n’ekiyungu ekiri mu mukono gwe. Omulimu ogwo gukolebwa ng’ayita mu Kigambo kye.

> “‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

> "‘Ekisunsuzo kye kiri mu mukono gwe, era anaatukuza ddala oluggya lwe, n’akuŋŋaanya eŋaano ye mu ggwanika.’ Matayo 3:12. Buno bwali bumwe ku biseera by’okutukuza. Mu bigambo by’amazima, amaguwa gaali gayawulibwa okuva mu eŋaano. Olw’okuba nga baali b’amalala nnyo era beesiima nga batuukirivu okutuuka n’okugaana okunenyezebwa, era nga baagala ensi nnyo okutuuka n’okugaana obulamu obw’obuwombeefu, bangi ne bamuvaako Yesu. N’abangi bakyakola kye kimu. Leero emyoyo gigezebwa nga bwe baagezebwa abayigirizwa abo mu kkuŋŋaaniro e Kaperunawumu. Amazima bwe lituusibwa mu mitima gyabwe, balaba nti obulamu bwabwe tebukkiriziganya n’okwagala kwa Katonda. Balaba obwetaavu bw’okukyuka kwonna mu bo; naye tebayagala kutandika omulimu ogw’okwegaana. Noolwekyo basunguwala nga ebibi byabwe bikkuliddwa. Bagenda nga banyize, ng’abayigirizwa bwe baava ku Yesu, nga beemulugunya, ‘Ekigambo kino kikakafu; ani ayinza okukiwulira?’" The Desire of Ages, 392.

The message of the latter rain is the “debate” of Habakkuk chapter two, and it is the words of truth, that separate the chaff from the wheat. That separation is the purging accomplished by the Messenger of the Covenant. In Millerite history, the message of Daniel chapter eight, verse fourteen, produced a purging when it first failed and brought about the tarrying time of Habakkuk chapter two and the parable of the ten virgins in Matthew chapter twenty-five. When the message of the Midnight Cry was ultimately fulfilled on October 22, 1844, it produced an even greater purging. Then it was that the Messenger of the Covenant suddenly arrived and began the final purging and purification. The movement that had passed through the first two of three purifications and purging’s, failed the third and was sent to the wilderness of Laodicea in 1863.

Obubaka bw’enkuba ey’enkomerero ye “mpaka” eziri mu Abakkuki essuula ey’okubiri, era lye bigambo by’amazima ebiyawula obukoko okuva ku ngano. Okuyawula okwo kwe kusengejja okutuukirizibwa Omubaka w’Endagaano. Mu byafaayo by’Abamillerita, obubaka bwa Danyeri essuula munaana, olunyiriri kkumi n’enna, bwaleeta okusengejja bwe bwasooka okulemererwa, era ne buleteeraawo ekiseera eky’okulindirira eky’Abakkuki essuula ey’okubiri n’olugero lw’abawala ekkumi mu Matayo essuula amakumi abiri mu ttaano. Obubaka bw’Enduulu ey’omu ttumbi ly’ekiro bwe bwatuukirira ddala nga Okitobba 22, 1844, bwaleeta okusengejja okw’amaanyi okusinga. Awo lwe kyava Omubaka w’Endagaano n’atuka mangu ne atandika okusengejja n’okutukuza okwasembayo. Ekibiina ekyayita mu kutukuza kw’ebibiri ku bisatu, kyaleemererwa ekya ssatu ne kisindikibwa mu ddungu erya Lawodikiya mu 1863.

In the Millerite history the Protestants were first purged by the words of truth, thereafter the movement of the first angel was purged at the arrival of the third testing message. But those who had been the builders of the Millerite temple during the forty-six years from 1798 unto 1844, failed the third test, which arrived on October 22, 1844, though they perfectly fulfilled the parable of the ten virgins.

Mu byafaayo by’Abamillerite, Abaprotestanti baasooka okusengejjebwa n’ebigambo eby’amazima; oluvannyuma ekibiina ky’obubaka bwa malayika ow’olubereberye ne kisengejjebwa bwe kyatuukako obubaka obukemya obw’okusatu. Naye abo abaali bazimbi b’yeekaalu y’Abamillerite mu myaka amakumi ana mukaaga okuva mu 1798 okutuuka mu 1844, baalemwa ekikebezo eky’okusatu, ekyatuuka nga Okitobba 22, 1844, newankubadde baalutuukiriza mu bujjuvu olugero lw’abawala ekkumi.

> “Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third, the last testing message to be given to the world, and a similar position will be taken when the last call is made.

> Abangi abaavaayo okusisinkana Omugole nga bagoberera obubaka bw’omalayika ow’olubereberye n’ow’okubiri, baagaana obubaka ogw’okusatu, ogw’oluvannyuma olw’okukebera, ogw’okuwa eri ensi; era embeera efaananako eyo ejja kuddamu okutuukawo nga okuyita okusembayo kukolebwa.

> “Every specification of this parable should be carefully studied. We are represented either by the wise or by the foolish virgins.” Review and Herald, October 31, 1899.

> Buli kimu eky’omu lugero luno kisaanidde okunoonyerezebwako n’obwegendereza. Tuyimiririzibwa ng’abawala ab’amagezi oba ng’abawala abasirusiru. Review and Herald, Okitobba 31, 1899.

The prophetic history that began at the arrival of the third angel on October 22, 1844, was a failure, and it ended with the rebellion of 1863. By 1850 Sister White penned the following message.

Ebyafaayo eby’obunnabbi ebyatandika ku kutuuka kw’omalayika ow’okusatu nga 22 Okitobba 1844 byalemelerwa, era ne byaggwa n’obujeemu bwa 1863. Okutuuka mu mwaka gwa 1850, Sister White yali yamaze okuwandiika obubaka obuddako buno.

> “The Lord gave me a view, January 26, which I will relate. I saw that some of the people of God were stupid and dormant; and were but half awake, and did not realize the time we were now living in; and that the ‘man’ with the ‘dirt-brush’ had entered, and that some were in danger of being swept away. I begged of Jesus to save them, to spare them a little longer, and let them see their awful danger, that they might get ready before it should be forever too late. The angel said, ‘Destruction is coming like a mighty whirlwind.’ I begged of the angel to pity and to save those who loved this world, and were attached to their possessions, and were not willing to cut loose from them, and sacrifice them to speed the messengers on their way to feed the hungry sheep, who were perishing for want of spiritual food.

> Mukama yampa oluboneero, ku Jjanwali 26, lwe njja kutegeeza. Nnalaba nti abamu ku bantu ba Katonda baali basirusiru era nga beebase; nga balamuse katono bwokka, era nga tebakimanyi mu bujjuvu ebiseera mwe tulimu kaakano; era nti ‘omusajja’ n’ ‘ebbulashi ey’okukunkumula effuufu’ yali ayingidde, era nti abamu baali mu kabi ak’okukunkumulwa ne batwalibwa. Nnasaba Yesu okubawonya, okubagumiikirizaako akaseera akatono, ababikkulire obunkenke obw’entiisa mwe bali, balyoke beetegese nga tekinnaba kubeera ng’ekiseera kiggwawo ddala. Malayika n’agamba nti, ‘Okuzikirira kujja ng’omuyaga ogw’amaanyi nnyo ogw’okuzingulukusa.’ Nnasaba malayika abasaasire era abawonye abo abagalira ddala ensi eno, era nga batadde emitima ku byabwe, era nga tebaagala kweyawula ku byo, ne babiwaayo nga ssaddaaka okuyanguyiza abatume mu kkubo lyabwe okulisa endiga ezirina enjala, ezali zifa olw’okubulwa mmere ey’Omwoyo.

> “As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die, by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus, [Matthew 19:16–22.] they went away sorrowful; and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.” Review and Herald, April 1, 1850.

> Bwe nnalaba emyoyo emyavu nga gifa olw'okubulwa amazima ag'ekiseera kino, era abamu abaayatulanga nti bakkiriza amazima nga babalekera okufa, nga bakweka ebyetaagisa okutwala mu maaso omulimu gwa Katonda, ekyokulaba kyannyisa omutima nnyo, ne nsaba malayika akindiggyeeko ekyo. Ne ndaba nti bwe lwaba ng'ensonga ya Katonda esaba ebimu ku by'obugagga byabwe, ng'omuvubuka eyajjira Yesu [Matayo 19:16-22.], baagenda nga banakuwadde; era amangwago ekibonerezo ekijjulukuka kinaabayitako ne kiggyawo ebintu byabwe byonna, ate ne kiba nga kyayise dda okuwaayo eby'ensi nga ssaddaaka, n'okwegerera obugagga mu ggulu. Review and Herald, April 1, 1850.

In 1850, the dirt-brush man had already arrived. On October 22, 1844, the Messenger of the Covenant had suddenly come to His temple, and He began the work of purging and purifying the sons of Levi.

Mu 1850, omusajja eyalina ekiwero ky'enfuufu yali amaze okutuuka. Ku lunaku lwa 22 Okitobba 1844, Omubaka w'Endagaano yali ajjidde mu yeekaalu ye mu ky'amangu, era n'atandika omulimu ogw'okusensa n'okutukuza batabani ba Leevi.

We will continue this study in the next article.

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

> “Today souls are being tested and tried, and many are passing over the same ground trodden by those who forsook Christ. When tested by the Word, they reject the divine Teacher. When rebuked because their lives are not in harmony with truth and righteousness, they turn from the Saviour; and their decision, like that of the offended disciples, is never reversed. They walk no more with Christ. Thus are the words fulfilled, ‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’” Signs of the Times, May 15, 1901.

> Leero emmeeme zigezesebwa ne zikebwa, era bangi batambulira ku kkubo kye kimu ekyatambulirwako abo abaava ku Kristo. Bwe begezebwa n'Ekigambo, bagaana Omuyigiriza ow'Obwakatonda. Bwe banenyezibwa olw'obulamu bwabwe obutakkwatagana n'amazima n'obutuukirivu, bava ku Mulokozi; era ensalawo yaabwe, ng'ey'abayigirizwa abaanyiizibwa, tekyaddamu kukyusibwa. Tebakyatambulira na Kristo. Bw'atyo ebigambo bituukirizibwa, 'Ekiwoowo kye kiri mu mukono gwe, era anaakyaza ddala ekisasi kye, n'akuŋŋaanya enkalo ye mu ggwanika.' Signs of the Times, May 15, 1901.

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