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

Ekitabo kya Danyeri - Ennamba Kikumi mu Bbiri

The Triple Application of the Messenger: Unveiling Prophetic Dynamics

Enkozesa ssatu eya Omubaka: Okubikkula enkola z'obunnabbi

Author

Jeff Pippenger

Published

February 29, 2024

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The triple application of Elijah addresses the message, the messenger and the movement during the time period of God’s executive judgment, which begins at the Sunday law in the United States and continues until the close of probation. The executive judgment escalates from a period where God’s judgment is mixed with mercy unto the time when His judgments are poured out without mercy in the seven last plagues.

Enkozesa emisatu egy’Eriya ekwata ku bubaka, omubaka n’ekibiina mu kiseera ky’okusalira kwa Katonda omusango okw’okussa mu nkola, ekitandika ku tteeka lya Sande mu United States era ne kigenda mu maaso okutuuka ku kuggalawo kw’ekiseera ky’omukisa. Okusalira omusango okw’okussa mu nkola kweyongera okuva mu kiseera we okusalira kwa Katonda omusango kubeera kusakaniddwa n’okusaasira okutuuka ku kiseera lwe ebibonerezo bye bifukibwa awatali kusaasira mu ebibonerezo musanvu eby’enkomerero.

The triple application of the messenger who prepares the way for the Messenger of the Covenant addresses the message, the messenger and the movement during the closing period of God’s investigative judgment, that identifies the period of the sealing of the one hundred and forty-four thousand. That period ends at the soon-coming Sunday law in the United States, which is when God’s executive judgments begin.

Enkozesa essatu ey’omubaka ateekateeka ekkubo erya Omubaka w’Endagaano ekwata ku bubaka, omubaka n’ekibiina mu kiseera eky’okukomekkereza eky’okusala omusango kwa Katonda okw’okunoonyereza, ekiraga ekiseera eky’okusiigibwa akabonero kw’abantu 144,000. Ekiseera ekyo kiggwa ku tteeka lya Sande erituuka mangu mu United States, nga we watandikira okusalawo kwa Katonda okw’okussa mu nkola.

John the Baptist prepared the way for Christ, the Messenger of the Covenant to confirm the covenant in fulfillment of Daniel chapter nine, verse twenty-seven. In so doing he also prepared the way for Christ to suddenly come to His temple and purify the sons of Levi, which He did at the beginning and ending of His ministry of three and a half years. The cleansing of the literal temple was the symbol of His work of cleansing the soul temple of those represented as the sons of Levi.

Yokaana Omubatiza yatereeza ekkubo eri Kristo, Omubaka w’Endagaano, alyoke akakase endagaano, nga kituukiriza ebyogerwako mu Danyeri essuula y’omwenda, olunyiriri olw’amakumi abiri mu musanvu. Mu kukola bw’atyo, yatereeza n’ekkubo Kristo alyoke ajje mangu mu yeekaalu ye n’atukuza abaana ba Leevi, kye yakola ku ntandikwa era ne ku nkomerero y’obuweereza bwe obw’emyaka esatu n’ekitundu. Okutukuza yeekaalu ennyini kwali ekifaananyi ky’omulimu gwe ogw’okutukuza yeekaalu y’emmeeme ey’abo abakiikirirwa ng’abaana ba Leevi.

His literal work of cleansing the temple was a fulfillment of prophecy, and when He accomplished the work in John chapter two, verses thirteen through twenty-two, the Holy Spirit led the disciples to remember a passage from the Old Testament that was part of His work of purifying and purging the disciples in fulfillment of Malachi three.

Omulimu gwe ogwennyini ogw’okutukuza Yeekaalu kyali okutuukiriza obunnabbi, era bwe yamaliriza omulimu ogwo mu Yokaana essuula ey’okubiri, ennyiriri 13 okutuuka ku 22, Omwoyo Omutukuvu yaleeta abayigirizwa okujjukira ekitundu mu Byawandiikibwa eby’Endagaano Enkadde ekyali ekitundu ku mulimu gwe ogw’okutukuza n’okuyonja abayigirizwa, nga kituukiriza Malaki essuula ey’esatu.

In the passage in John, Christ identified that when His body temple was destroyed, He would raise it up in three days. The interaction with the quibbling Jews added that the remodeling of the literal temple that had been carried out by Herod, and which had finished that very year, had taken forty-six years. Jesus was purifying His disciples through an example of one of the rules associated with the prophetic word that Jesus had enshrined within His Word, through the work of angels, the Holy Spirit and the prophets.

Mu kitundu ekiri mu Yokaana, Kristo yalambulula nti bwe bamenya yeekaalu y’omubiri gwe, ajja okugizzaawo mu ennaku ssatu. Mu kukubaganya ebirowoozo ne Bayudaaya abaabuzaabuza, baayongerako nti okuddaabiriza kwa yeekaalu ennyini okwakolebwa Herode, okwamaliddwa mu mwaka gwennyini ogwo, kyatwala emyaka amakumi ana mu mukaaga. Yesu yali atukuza abayigirizwa be ng’abayigiriza okuyitira mu kye kyalabirako ku tteeka limu ku mateeka agakwatanagana n’ekigambo eky’obunnabbi, kye yali asimbudde mu Kigambo kye okuyita mu mulimu gw’abamalayika, Omwoyo Omutukuvu n’abannabbi.

He provided the prophetic example that the literal represents the spiritual. He put in place the prophetic key of the number “forty-six,” as a symbol of the temple. “Forty-six” had been the amount of days Moses was on the mount receiving the instructions for the temple. “Forty-six,” is the number of chromosomes that make up the human temple. “Forty-six” is the number of years (1798 to 1844) that were accomplished in restoring the spiritual temple which had been trampled down by paganism and then papalism.

Yawaayo ekyokulabirako eky’obunnabbi nti ekiri mu ngeri ey’obwennyini kiyimirira eky’omu mwoyo. Yateekaawo ekisumuluzo eky’obunnabbi eky’ennamba “amakumi ana mu mukaaga,” ng’akabonero ka yeekaalu. “Amakumi ana mu mukaaga” ze nnaku Musa ze yabeerera ku lusozi ng’aweebwa obulagirizi ku yeekaalu. “Amakumi ana mu mukaaga” ye nnamba ya chromosome ezikola omubiri gw’omuntu ogw’eyitibwa yeekaalu. “Amakumi ana mu mukaaga” ye nnamba y’emyaka (1798 okutuuka ku 1844) egyatuukirizibwa mu kuzzaawo yeekaalu ey’omu mwoyo, eyali enyigiriziddwa wansi w’obusenza era oluvannyuma w’obufuzi bwa Papa.

The two temple cleansings include the symbolism that three days equals forty-six years. It includes the principle that the literal represents the spiritual. It represented both a fulfillment and a prediction of prophecy. The two cleansings represent a truth that is misunderstood by one class, and revealed unto another class.

Okutukuza Ekkalu okubiri kulimu akabonero akalaga nti ennaku ssatu zingana n’emyaka 46. Kirimu n’ensonga enkulu nti ekirabika eky’ennyini kiyimirira eby’omwoyo. Kyayimirira byombi: okutuukirizibwa kw’obunnabbi n’okutegeeza ebyali bigenda okujja. Okutukuza Ekkalu okubiri kuyimirira amazima agatategeerwa bulungi ekibiina ekimu, ate ne gagabbikkulirwa eri ekibiina ekirala.

The two cleansings identify a period of time when God’s church has been corrupted to the point where it is “an adulterous generation of vipers,” who are seeking for a sign, when the sign is being directly explained to them, for the only sign to be given is the sign of the destruction of the temple that is raised up in three days.

Okutukuza okubiri kulaga ekiseera lwe Ekkanisa ya Katonda eyononebwa okutuuka n’okufuuka ‘ekika eky’obwenzi, abaana b’emisota,’ abanoonya akabonero, ng’akabonero kabannyonnyolebwa butereevu; kubanga akabonero akokka akuweebwa ke kabonero k’okuzikirizibwa kwa yeekaalu, eyimusibwa mu nnaku ssatu.

> O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. . . . Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. Matthew 12:34, 38–40.

> Mmwe ezzadde ly’emisota, muyinza mutya, nga muli babi, okwogera ebirungi? Kubanga akamwa kwogera ku bujjudde bw’omutima. . . . Awo abamu ku bawandiisi n’Abafalisaayo ne baddamu ne bagamba nti, Omuyigiriza, twagala okulaba akabonero okuva gy’oli. Naye n’abaddamu n’abagamba nti, Ezzadde eribi era ery’obwenzi linoonya akabonero; so tewali kabonero kaaweebwa, wabula akabonero ka nnabbi Yona: Kubanga nga Yona yali ennaku ssatu n’ebyekiro bisatu mu lubuto lw’ekisolo ekinene eky’ennyanja; bw’atyo era Omwana w’Omuntu aliba ennaku ssatu n’ebyekiro bisatu mu mutima gw’ensi. Matayo 12:34, 38-40.

All these prophetic dynamics are represented in all three fulfillments of the Messenger of the Covenant suddenly coming to His temple, as He did in John chapter two.

Enkola z’obunnabbi zino zonna zirabikira mu okutuukirizibwa okusatu okw’Omubaka w’Endagaano okuyingira amangu mu yeekaalu ye, nga bwe yakola mu Yokaana essuula ey’okubiri.

> And the Jews’ passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said. John 2:13–22.

> Era embaga ya Paasika ey’Abayudaaya yali kumpi okutuuka, ne Yesu n’ayambuka e Yerusaalemi. N’asanga mu yeekaalu abo abaaguzisanga ente ennume, n’endiga, n’enjiba, era n’abakyusa ensimbi batuudde. Awo bwe yakola ekiboko ky’emiguwa emitono, n’agobamu bonna mu yeekaalu, awamu n’endiga n’ente; n’ayiwa ensimbi z’abakyusa ensimbi, n’avuunika ebimeza; n’agamba abo abaaguzisanga enjiba nti, Muggyeewo ebintu bino wano; temufuula nnyumba ya Kitange nnyumba y’obusuubuzi. Abayigirizwa be ne bajjukira nti byawandiikibwa nti, Obuggya bw’ennyumba yo bunziridde. Awo Abayudaaya ne baddamu ne bamugamba nti, Akabonero ki otulaga, nga okola ebintu bino? Yesu n’abaddamu n’abagamba nti, Mumenye yeekaalu eno, era mu nnaku ssatu ndigizimba nate. Awo Abayudaaya ne bagamba nti, Yeekaalu eno bazimbye okumala emyaka amakumi ana mu mukaaga; naawe ogiyimusa mu nnaku ssatu? Naye yayogera ku yeekaalu y’omubiri gwe. Awo bwe yazuukira mu bafu, abayigirizwa be ne bajjukira nti byeyali abagambye; ne bakkiriza Ebyawandiikibwa n’ekigambo Yesu kye yayogera. Yokaana 2:13-22.

The Messenger of the Covenant was to purify and also purge the sons of Levi as “silver” which represents God’s Word, and “gold,” which represents faith. The Messenger of the Covenant would purify His disciples by increasing their “faith” in His prophetic “word”. That prophetic word was designed to purify, but also to purge. His prophetic Word always represents a test, and it is through His prophetic Word that the sons of Levi’s are purged in the period when He suddenly comes to His temple.

Omubaka w’Endagaano yalina okutukuza era ate n’okuwunda batabani ba Leevi ng’ ‘effeeza’, eyo ekikiikirira Ekigambo kya Katonda, ne ‘zaabu’, eyo ekikiikirira okukkiriza. Omubaka w’Endagaano alitukuza abayigirizwa be nga ayongera ‘okukkiriza’ kwabwe mu ‘kigambo’ kye eky’obunnabbi. Ekigambo ekyo eky’obunnabbi kyategekebwa okutukuza, naye era n’okuwunda. Ekigambo kye eky’obunnabbi bulijjo kiba ekigezo, era kwe kuyita mu Kigambo kye eky’obunnabbi kwe batabani ba Leevi bawundibwa mu kiseera lwe ajja amangu mu yeekaalu ye.

> “‘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.

Those “souls that were tested” in “the synagogue at Capernaum,” refused to understand that when Christ told them they must eat His flesh and drink His blood, that He was employing His literal body to convey a spiritual truth. It was the identical prophetic representation He made of the temple in John chapter two. When the principle that the literal precedes and represents the spiritual was recognized as “an hard saying” which they were unwilling to “hear,” they turned and walked with Him never again. That took place in John chapter six, verse sixty-six (666), which represents the soon-coming Sunday law, which was typified by October 22, 1844, which in turn was typified by the cross of Calvary.

Emimeeme 'ezagezesebwa' mu 'ekkuŋŋaaniro e Kaperenaumu' zagaana okutegeera nti Kristo bwe yabagamba nti balina okulya omubiri gwe n'okunywa omusaayi gwe, yali ng'akozesa omubiri gwe ogwennyini okulaga amazima ag'omwoyo. Kye kimu ddala n'ekifaananyi ky'obunnabbi kye yakozesa ku Yeekaalu mu Yokaana essuula ey'okubiri. Bwe baalaba ettendansi nti ekirabika kisooka era kikiikirira eky'omwoyo ng' "ekigambo ekizibu" kye bataayagala "kukiwuulira," ne bamuvako ne bataddayo kutambulira naye. Ebyo byatuuka mu Yokaana essuula 6, olunyiriri 66 (666), olukiikirira etteeka lya Sande eririjja mangu, era eryo lyafaananyizibwa ku 22 Okitobba 1844; ate ne 22 Okitobba 1844 eno yennyini yafaananyizibwa omusaalaba ogwa Kalivari.

> From that time many of his disciples went back, and walked no more with him. John 6:66.

> Okuva olwo abayigirizwa be bangi ne baddayo emabega, ne bataddamu kutambula naye. Yokaana 6:66.

In John chapter two, the Holy Spirit had led the minds of the disciples to “remember” the prophecy describing God’s zeal, and the word “zealous” is the same word as “jealous” in both the Hebrew and Greek.

Mu Yokaana essuula ey’okubiri, Omwoyo Omutukuvu yali akulembedde ebirowoozo by’abayigirizwa “okujjukira” obunnabbi obulaga obuggya bwa Katonda, era ekigambo “zealous” kye kimu ne “jealous” mu Olwebbulaniya ne mu Olugereeki.

> For the zeal of thine house hath eaten me up; and the reproaches of them that reproached thee are fallen upon me. Psalms 69:9.

> Kubanga obuggya bw’ennyumba yo bundyeko ennyo; era ebigambo eby’okunnyooma eby’abo abakunyoomye ggwe bigudde ku nze.

God’s zeal, which is His jealousy, represents the element of God’s character as a jealous God, whose jealousy is manifested in the third and fourth generation upon those that hate Him. In John chapter two, the Holy Spirit was putting in place that the purification accomplished by the Messenger of the Covenant occurs in the fourth and final generation, though there are always some of the third generation still standing when the cup of the final generation is filled. That generation is an adulterous generation of vipers.

Obuggya bwa Katonda, obwo obuggya bwe, bulaga ekintu ekimu eky’obutonde bwa Katonda, nga ye Katonda Omuggya; era obuggya obwo bweeyolesa ku abo abamukyawa mu mulembe ogw’okusatu n’ogw’okuna. Mu Yokaana essuula ey’okubiri, Omwoyo Omutukuvu yalaga nti okutukuza okwatuukirizibwa Omubaka w’Endagaano kubeerawo mu mulembe ogw’okuna, ogw’enkomerero, newaakubadde nga buli kiseera waliwo abamu ab’omulembe ogw’okusatu abakyaali bayimiridde nga ekikompe ky’omulembe ogw’enkomerero kijjudde. Omulembe ogwo gwe mulembe ogw’obwenzi, olulyo lw’ennyoka.

Moses represented the fourth generation, and it was then that Moses, during forty-six days, received instruction on erecting the temple. In those days He received the law, which in the second commandment identifies that God’s jealousy is manifested in the third and fourth generations.

Musa yakiikirira omulembe ogw'okuna, era mu kiseera ekyo Musa, mu nnaku amakumi ana mu mukaaga, yafuna obulagirizi ku kuzimba yeekaalu. Mu nnaku ezo yafuna amateeka, nga mu kiragiro eky'okubiri galaga nti obuggya bwa Katonda bweyoleka mu mirembe egy'okusatu n'ogw'okuna.

> And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.

> N’agamba Aberamu nti, Manya ddala nti ezzadde lyo lija kuba munnaggwanga mu nsi etali eyalyo, ne liweereza abantu b’omu nsi eyo; era balinyigiriza emyaka ebikumi bina; Era n’eggwanga eryo lye banaaweereza ndiryalira omusango; oluvannyuma balivayo n’obugagga bungi. Naawe ojja kwetaba ku bajjajja bo mu mirembe; ojja kuziikibwa mu bukadde obulungi. Naye mu mulembe ogw’okuna balikomawo wano nate; kubanga obutali butuukirivu bw’Abamoli tebujjudde. Olubereberye 15:13-16.

In the final generation of ancient Israel, the temple of the Christian church, which Peter called a “spiritual house,” was erected. During that history God manifested His jealousy twice when in His zeal He cleansed the temple. In 1844 God had raised up the spiritual temple of the Millerites, and once again He had passed by the former chosen people. In that history the Messenger of the Covenant came suddenly on October 22, 1844.

Mu mulembe ogw'enkomerero ogwa Isirayiri ey'edda, ekyekalu ky'Ekkanisa ey'Abakristaayo, Peetero kye yayita 'ennyumba ey'omwoyo,' kyazimbibwa. Mu byafaayo ebyo, Katonda yalaga obuggya bwe emirundi ebiri, bwe mu buggya bwe yatukuza ekyekalu. Mu 1844, Katonda yali azimbye ekyekalu eky'omwoyo eky'Abamillerite, era nate yali ayiseewo ku bantu be abaalondebwa edda. Mu byafaayo ebyo Omubaka w'Endagaano yajja mangu ddala ku 22 omwezi gwa October, 1844.

His appearance had been prepared for through the ministry of William Miller. As the Protestants and Millerites approached October 22, 1844, two classes were tested. The Protestant’s test arrived at the time of the end at the arrival of the first angel in 1798. After the message that was to both “purify and purge” the sons of Levi was formalized in 1831, the testing of the Protestants began when the message of the first angel was empowered on August 11, 1840. On April 19, 1844, the Protestants failed the test, and became the daughters of Babylon.

Okulabika kwe kwali kwategekeddwa okuyita mu buweereza bwa William Miller. Abaprotestanti n’abawagizi ba Miller bwe baasemberera October 22, 1844, emitundu ebiri gyakezebwa. Okukezebwa kw’Abaprotestanti kwatuuka mu kiseera eky’enkomerero ku kuvaayo kw’omulayika ow’olubereberye mu 1798. Oluvannyuma lw’obubaka obwaali bulina “okutukuza era n’okunoonyola” batabani ba Leevi bwe bwaateekebwawo mu ngeri entongole mu 1831, okukezebwa kw’Abaprotestanti ne kwatandika bwe obubaka bw’omulayika ow’olubereberye bweyongerwamu amaanyi ku August 11, 1840. Ku April 19, 1844, Abaprotestanti baalemwa okukezebwa, ne bafuuka bawala ba Babulooni.

The second angel then arrived and the Millerites faith was then tested, and a purification and purging was accomplished. When the message of the second angel was empowered at the Exeter camp meeting on August twelfth through the seventeenth, the testing of the Millerites’ separation of the wise and foolish Millerites was accomplished.

Omulayika ow’okubiri n’alyoka atuuka, era okukkiriza kw’Abagoberezi ba Miller ne kugezesebwa, era okutukuzibwa n’okusengejjebwa ne kwatuukirizibwa. Bwe bwayongerwamu amaanyi obubaka bw’omulayika ow’okubiri mu lukuŋaana olw’olusiisira e Exeter ku lunaku lwa 12 okutuuka ku 17 omwezi ogw’omunaana, okugezesebwa okw’okuwaawula Abagoberezi ba Miller ab’amagezi n’abasirusiru ne kwatuukirizibwa.

The distinction between the wise and foolish was the oil, which was the prophetic message of the Midnight Cry. When the third angel arrived on October 22, 1844, the temple had been erected (in forty-six years). At that point the Messenger of the Covenant came suddenly to His temple.

Ekyawawula ab’amagezi n’abasirusiru kyali amafuta, era amafuta ago ge gaali obubaka obw’obunnabbi obw’okukoowoola okw’omu ttumbi ly’ekiro. Malayika ow’okusatu bwe yatuuka nga ku 22 omwezi ogw’ekkumi mu mwaka gwa 1844, yeekaalu yali yazimbiddwa (mu myaka amakumi ana mu mukaaga). Mu kiseera ekyo Omubaka w’Endagaano n’atuuka amangu ddala mu yeekaalu ye.

> “The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

> Okujja kwa Kristo ng’Kabona Asinga Obukulu waffe mu Kifo Ekitukuvu Ennyo, olw’okutukuza Eky’Obutukuvu, nga bwe kulagibwa mu Danieri 8:14; okujja kw’Omwana w’omuntu eri Oyo Owakadde w’Ennaku, nga bwe kulagiddwa mu Danieri 7:13; n’okujja kwa Mukama mu Yeekaalu ye, nga bwe kwalagulwa Malaki, byonna bye biraga ekintu kye kimu; era kino kiragibwa ne mu kujja kw’Omugole ku mbaga y’obugole, Kristo bwe yakiyogera mu kigambo ekifaananyi ky’abawala abatali bafumbo kkumi, mu Matayo 25. The Great Controversy, 426.

It was then that the Messenger of the Covenant began His work of purifying and purging the Millerite disciples, identified in Malachi chapter three, as the sons of Levi.

Awo lwe Omubaka w’Endagaano yatandika omulimu gwe ogw’okutukuza n’okuyungula abayigirizwa ba Millerite, abalondoolwa mu Malaki essuula ey’okusatu ng’abaana ba Leevi.

> “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.

When the first angels’ message was empowered on August 11, 1840, multitudes joined the Millerite movement. Then on April 19, 1844, a large class left the movement. On October 22, 1844, the traditional view is that there were about fifty souls that entered by faith into the Most Holy Place. Assuming the number is roughly fifty souls that initially followed the light of the third angel, what does it mean when we are informed “many” who had accepted the first and second angel’s messages, “refused the third, the last testing message”?

Nga ku August 11, 1840, obubaka bwa malayika ow’okusooka bwe bwayongezebwamu amaanyi, abantu abangi nnyo baayunga ku kibiina kya ba Millerite. Awo ne ku April 19, 1844, ekibinja kinene ne kivamu. Ku October 22, 1844, mu ndowooza ey’obulijjo kigambibwa nti waliwo abantu nga amakumi ataano be baayingira mu Kifo Ekitukuvu Ennyo mu kukkiriza. Bwe tutwalize nti omuwendo guli nga amakumi ataano abaasooka okugoberera omusana gw’omulayika ow’okusatu, kitegeeza ki bwe tubuulirwa nti “abangi” abaakkiriza obubaka bwa malayika ow’okusooka n’ow’okubiri, “baagaana obubaka bwa malayika ow’okusatu, obubaka obw’okugezesebwa obusembayo”?

The Messenger of the Covenant suddenly came to His temple and opened the light of the sanctuary in heaven and the third angel’s message to the fifty that followed on into the experience of the third angel, but they were initially scattered. Their disappointment then was greater than the first disappointment, though we are informed by Sister White their disappointment was not as great as the disciples after the cross.

Omubaka w’Endagaano yajja mangu mu yeekaalu ye, n’ababikkulirako omusana gw’ewatukuvu ery’omu ggulu n’obubaka bw’omumalayika ow’okusatu eri abantu amakumi ataano abaagoberera ne bayingira mu bumanyirivu bw’omumalayika ow’okusatu, naye mu ntandikwa baali basaasaanye. Okusuulibwaamu kwabwe olwo kwali kunene okusinga okusuulibwaamu okw’asooka, newankubadde nga bwe tutegeezeddwa okuva eri Sister White nti okusuulibwaamu kwabwe tekwali kunene ng’okw’abayigirizwa oluvannyuma lw’omusalaba.

In both parallel histories, Christ opened His prophetic Word to the disappointed ones, and by 1850, Sister White states that she was shown that the Lord was then stretching forth His hand again to gather His people.

Mu byafaayo ebyombi ebifaanaganako, Kristo yaggulawo Ekigambo kye eky’obunnabbi eri abajjuzibwa ennaku, era mu mwaka gwa 1850, Mukyala White ategeeza nti yalabisibwa nti Mukama olwo yali n’addamu okugolola omukono gwe okukuŋŋaanya abantu be.

> “September 23d, [1850] the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.” Review and Herald, November 1, 1850.

> Sebutemba 23, [1850], Mukama yandaga nti yabadde agolodde omukono gwe omulundi ogw’okubiri okununula abaasigalewo ku bantu be, era nti amaanyi agateekebwamu mu kiseera kino eky’okukuŋaanya gasaanidde okweyongerwako emirundi ebiri. Mu kiseera ky’okusaasaanya Isiraeri yakubwa ne yayulibwa; naye kaakano mu kiseera eky’okukuŋaanya Katonda ajja kuwonya era asiba ebiwundu by’abantu be. Mu kusasaanya, okuyiiya okusaasaanya amazima kwalina omugaso mutono nnyo, ne kuviirako bitono nnyo oba ne kuviirako nga tewali; naye mu kukuŋaanya, Katonda bw’aba ategerese omukono gwe okuŋaanya abantu be, okuyiiya okusaasaanya amazima kujja kutuukiriza ekigendererwa kwo. Bonna balina okubeera bumu era ab’ekyakalira mu mulimu. Nnalaba nti kya nsonyi singa omuntu yenna ayolesa ku kiseera ky’okusaasaanya ng’akyeyambisa by’okulabirako okutufuga kati mu kiseera ky’okukuŋaanya; kubanga singa Katonda takola kati ku lwaffe kusukka ku kye yakola olwo, Isiraeri teyandikuŋaanyiziddwa. Kye kyetaagisa mu ngeri y’emu nti amazima gawandiikibwe mu gazeti, nga bwe gabuulirwa. Review and Herald, Novemba 1, 1850.

At the cross the disciples had been scattered, and in that history, three days later He began to gather His scattered disciples. It was roughly three years after the end of 1844, that Christ began to gather His scattered flock. In that history He led His people to begin the publishing work and to publish the second of Habakkuk’s two tables, which was manufactured at the end of 1850, and then began to be offered for sale in the Review and Herald, in January of 1851.

Ku musalaba, abayigirizwa baali basaasaanyiziddwa; era mu byafaayo ebyo, ennaku ssatu oluvannyuma, ye yatandika okukuŋaanya abayigirizwa be abaali basaasaanyiziddwa. Nga wayiseemu emyaka nga esatu okuva ku nkomerero ya 1844, Kristo yatandika okukuŋaanya endiga ze ez’asaasaanyiziddwa. Mu byafaayo ebyo yakulembera abantu be okutandika omulimu gw’okupapula n’okukubisa ekyapa eky’okubiri ku ebyapa ebibiri bya Habakkuku, ekyakolebwa ku nkomerero ya 1850, era ne kitandika okutundibwa mu Review and Herald mu mwezi gwa Janwali ogwa 1851.

The 1843 chart had been the physical representation of the message that cleansed the temple that was erected in the history of the first and second angels’ messages. With the arrival of the third angel, God designed to finish His work and take His people home, but they rebelled as did ancient Israel, and both ancient and modern Israel were then assigned to wander in the wilderness. Had those Adventists who had initially accepted the light of the third angel followed on by faith, bearing the physical representation of their message which was the 1850 chart they could have ushered in the second coming of Jesus and gone home. But they were destined to repeat the history of Joshua and Caleb, and the ten unfaithful spies.

Ekyapa kya 1843 kyali ekirabirwako ekya nnamaddala eky’obubaka obwatukuza yeekaalu eyaateekebwawo mu byafaayo by’obubaka bw’omalayika ow’olubereberye n’ow’okubiri. Mu kutuuka kw’omalayika ogw’okusatu, Katonda yateekateeka okumaliriza omulimu gwe n’okutwala abantu be ewaka, naye ne bajeemera nga Isirayiri ey’edda bwe yajeemera, era Isirayiri ey’edda n’eya leero byombi ne balagirirwa okutembeya mu ddungu. Singa Abadiventisi abaasooka okukkiriza omusana gw’omalayika ogw’okusatu baagoberera mu kukkiriza, nga batambulira n’ekirabirwako ekya nnamaddala eky’obubaka bwabwe, ekyaali ekyapa kya 1850, bandiyingizizza okujja okw’okubiri kwa Yesu ne baddayo ewaka. Naye kyabalindiridde okuddamu ebyafaayo bya Yoswa ne Kalebu, n’abakessi ekkumi abatalina kukkiriza.

> “Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.

> “Singa Abadiventisti, oluvannyuma lw’okumenyeka kw’essuubi okukulu mu 1844, baabanga bakwatiridde ddala okukkiriza kwabwe era ne bagoberera nga bawamu mu bulagirizi bwa Katonda obwaggulibwawo, nga bakiriza obubaka bwa Malayika ow’okusatu era mu maanyi g’Omwoyo Omutukuvu nga balangirira eri ensi yonna, bandibadde balabye obulokozi bwa Katonda; Mukama andibadde akoze nnyo wamu n’emizamo gyabwe, omulimu andibadde gukomekkerezeddwa, era Kristo andibadde azze dda okuwa abantu be empeera yaabwe. Naye mu kiseera eky’okubuusabuusa n’obutakakasibwa ekyagoberera okumenyeka kw’essuubi, bangi ku bakkiriza mu Kujja kwa Kristo baaleka okukkiriza kwabwe. . . . Bwe batyo omulimu gwasimbibwamu obuzibu, era ensi n’esigala mu kizikiza. Singa omubiri gwonna gw’Abadiventisti gwaabanga gwegasse wamu ku biragiro bya Katonda n’okukkiriza kwa Yesu, ebyafaayo byaffe bandibadde byawukiridde nnyo!” Evangelism, 695.

John the Baptist and William Miller prepared the way for Christ to suddenly come and purify a people who would take the message of salvation under the power of the Holy Spirit to the entire world. The disciples of Christ accomplished their assignment, but the beginning of Adventism did not. By 1856 they had fallen into the condition of Laodicea, refused the advanced light of the “seven times,” and in 1863 began the process of escalating rebellion all the way through to the soon-coming Sunday law. The rebellion of 1863 was typified by the rebellion of the ten spies. At the end of the forty years of wilderness wandering ancient Israel was brought back to the same test, thus providing example of modern Israel being brought back to the beginning test.

Yokaana Omubatiza ne William Miller baategekera Kristo ekkubo okujja mu bwangu era okutukuza abantu abanditwala obubaka bw’obulokozi mu buyinza bwa Mwoyo Mutukuvu eri ensi yonna. Abayigirizwa ba Kristo baatuukiriza omulimu gwabwe, naye entandikwa y’Adevantisimu teyaatuukiriza ekyo. Mu 1856 baali bagudde mu mbeera ya Laodikeya, ne bagaana ekitangaala ekyeyongedde eky ‘emirundi musanvu’, era mu 1863 ne batandika omugendo gw’obujeemu ogweyongera okutuuka ku tteeka lya Sande erigenda okujja mu bwangu. Obujeemu bwa 1863 bwalabirwako mu kifaananyi ky’obujeemu bw’abasasi kkumi. Ku nkomerero y’emyaka amakumi ana egy’okutambulantambula mu ddungu, Isirayiri ey’edda yaddizibwa ku kyezigezo kye kimu, nga bwe kiwa ekyokulabirako Isirayiri ey’omu mulembe guno okuddayo ku kyezigezo eky’entandikwa.

The rebellion of the ten spies at Kadesh, was repeated at Kadesh forty years later. The rebellion of the ten spies that brought about the forty years of wilderness wandering, that represents the rebellion of 1863, when modern Israel brought about their own wandering in the wilderness of Laodicea. At the end of the forty years ancient Israel was brought again to Kadesh, thus identifying that the test which purged Millerite Adventism at the rebellion of 1863, is to be repeated when the Messenger of the Covenant again suddenly comes to His temple again.

Obujeemu bw’abakebi ekkumi e Kadesi bwaddamu okubaawo e Kadesi oluvannyuma lw’emyaka amakumi ana. Obujeemu bw’abakebi ekkumi obwavaako emyaka amakumi ana egy’okutambula mu ddungu, bukiikirira obujeemu bwa 1863, lwe Isirayiri ya leero yeeyaleetera okuzunguluka kwabwe mu ddungu lya Laodicea. Ku nkomerero y’emyaka amakumi ana Isirayiri ey’edda yazzibwa nate e Kadesi, era kino kyeraga nti ekikemo ekyasunsula Millerite Adventism mu bujeemu bwa 1863 kigenda kuddamu, Omubaka w’Endagaano bw’aliddamu okujja mangu nate mu Yeekaalu ye.

We will continue this study in the next article.

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

> “In the conquest of Gilead and Bashan there were many who recalled the events which nearly forty years before had, in Kadesh, doomed Israel to the long desert wandering. They saw that the report of the spies concerning the Promised Land was in many respects correct. The cities were walled and very great, and were inhabited by giants, in comparison with whom the Hebrews were mere pygmies. But they could now see that the fatal mistake of their fathers had been in distrusting the power of God. This alone had prevented them from at once entering the goodly land.

> Mu kuwangula Gireyaadi ne Baasani, waaliwo bangi abajjukira ebintu ebyaliwo nga kumpi emyaka amakumi ana emabega, e Kadesi, ebyasalira Isirayiri omusango ogw’entambula empanvu mu ddungu. Baalaba nti amawulire abakessi ge baaleeta ku nsi eyasuubizibwa gaali ga mazima mu ngeri nnyingi. Ebibuga byaliko bbugwe era byali binene nnyo, era byabeerwangamu abantu abawanvu era ab’amaanyi nnyo, bwe babagerageranya nabo Abebbulayimu baalabika nga baanaana ddala. Naye kaakano baalaba nti ensobi eyazikiriza bajjajja baabwe yali obutamwesiga Katonda n’obuyinza bwe. Kino kyokka kye kyabagaanira okuyingira amangu ddala mu nsi ennungi.

> “When they were at the first preparing to enter Canaan, the undertaking was attended with far less difficulty than now. God had promised His people that if they would obey His voice He would go before them and fight for them; and He would also send hornets to drive out the inhabitants of the land. The fears of the nations had not been generally aroused, and little preparation had been made to oppose their progress. But when the Lord now bade Israel go forward, they must advance against alert and powerful foes, and must contend with large and well-trained armies that had been preparing to resist their approach.

> Bwe baali mu kusooka bakyetegekera okuyingira Kanani, ekikolwa ekyo kyali n’obuzibu butono nnyo okusinga kaakano. Katonda yali asuubizza abantu be nti bwe banaagondera eddoboozi lye aligenda mu maaso gaabwe era alibalwanirira; era alituma enswaswa okugoba abatuuze b’ensi. Amawanga gaali tebaatidde nnyo awamu, era waaliwo entegeka entono ddala eyakolebwa okuziyiza entambula yaabwe. Naye kaakano bwe Mukama yalagira Isirayiri bagende mu maaso, baalina okugenda basisinkane abalabe abategeevu era ab’amaanyi, era baalina okulwana n’amagye amanene agatendekeddwa bulungi nga gaali gakyetegekera okuziyiza okusembera kwabwe.

> “In their contest with Og and Sihon the people were brought to the same test beneath which their fathers had so signally failed. But the trial was now far more severe than when God had commanded Israel to go forward. The difficulties in their way had greatly increased since they refused to advance when bidden to do so in the name of the Lord. It is thus that God still tests His people. And if they fail to endure the trial, He brings them again to the same point, and the second time the trial will come closer, and be more severe than the preceding. This is continued until they bear the test, or, if they are still rebellious, God withdraws His light from them and leaves them in darkness.” Patriarchs and Prophets, 436, 437.

> Mu lutalo lwabwe ne Og ne Sihoni, abantu baaleetebwa ku kigezeso kye kimu mwe bajjajja baabwe baalemererako ennyo. Naye ekigezeso kino kaakano kyali kikambwe nnyo okusinga ekiseera Katonda lwe yalagira Isirayiri okugenda mu maaso. Obuzibu obwali mu kkubo lyabwe bwali bwayongedde nnyo okuva lwe baagaana okweyongerayo bwe baalagirwa okukikola mu linnya lya Mukama. Bw'atyo bwe Katonda akyagezesa abantu be. Era bwe balemererwa okugumira ekigezeso, abaleta nate ku kifo kye kimu; era omulundi ogw'okubiri ekigezeso kibasemberera ennyo, era kikambwe okusinga ekyasooka. Kino kyeyongerera awo okutuusa lwe bagumiikiriza ekigezeso; oba, bwe bakyajeemu, Katonda aggya ku bo omusana gwe n'abaleka mu kizikiza. Abajjajja n'Abannabbi, 436, 437.

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