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

Ekitabo kya Danyeri - Ennamba kikumi mu kkumi na ttaano

Unveiling the Prophetic Characteristics of the Final Generation

Okubikkula obubonero obw'obunnabbi bw'ekika ekisembayo

Author

Jeff Pippenger

Published

March 4, 2024

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In the final generation of a people that are being passed by, certain prophetic characteristics are identified. They are then a generation of vipers, for they have formed the character of Satan. They are a generation of adulterers, for they have formed unsanctified connections with the enemies of God. They have reached a point where they see, but cannot understand, they hear, but cannot perceive, for they are unconverted, which is represented as their hearts growing fat. Moses first addressed this very phenomenon.

Mu mulembe ogwasembayo ogw’abantu abayitibwako, wategeerwamu obubonero obw’obunnabbi obumu. Awo babeera ezzadde ly’enjoka, kubanga bakuzza mu bo empisa za Sitaani. Bali ezzadde ly’abenza, kubanga bateekawo enkwatagana ezitatukuziddwa n’abalabe ba Katonda. Batuuse awo gye balaba naye tebategeera; bawulira naye tebasobola kumanya, kubanga abatalokoka, ekyo ne kiragibwa ng’emitima gyabwe gifuuse minene. Musa ye yasooka okwogerako ku nsonga eno ennyini.

> And Moses called unto all Israel, and said unto them, Ye have seen all that the Lord did before your eyes in the land of Egypt unto Pharaoh, and unto all his servants, and unto all his land; The great temptations which thine eyes have seen, the signs, and those great miracles: Yet the Lord hath not given you an heart to perceive, and eyes to see, and ears to hear, unto this day. Deuteronomy 29:2–4.

> Era Musa yayita Isirayiri yonna, n’abagamba nti, Mmwe mulabye byonna Mukama bye yakola mu maaso gammwe mu nsi y’e Misiri eri Falaawo, n’eri abaweereza be bonna, n’eri ensi ye yonna; okukemebwa okunene kwe amaaso gammwe kwe galabye, obubonero, n’ebyamagero ebinene ebyo; naye Mukama tabaawadde mmwe omutima ogw’okutegeera, n’amaaso ag’okulaba, n’amatu ag’okuwulira, okutuusa leero. Ekyamateeka Ekyokubiri 29:2-4.

In the first mention of the Laodicean phenomenon of seeing and hearing, that which God’s people are unable to see is the signs and wonders of their foundational history. Jeremiah identifies the phenomenon as an attribute of the “foolish virgins,” in the last days, and as a representation of the foolish virgins’ refusal to accept the three angels’ messages, that begins with the first angel’s announcement to fear the Creator God. Because of this rebellion they do not receive the latter rain.

Mu kusooka okwogerwako ku nsonga ya Lawodikiya ey’okulaba n’okuwulira, abantu ba Katonda tebasobola kulaba bubonero n’ebyamagero eby’omu byafaayo byabwe eby’ensibuko. Yeremiya agitegeeza ng’akabonero ak’“abawala abatalina magezi” mu nnaku ez’enkomerero, era ng’ekiraga okukana kwabwe okukkiriza obubaka bw’abamalayika abasatu, nga butandika n’okulangirirwa kw’omumalayika ow’olubereberye nti, “mutye Katonda Omutonzi.” Olw’okujeemera kuno tebaweebwa enkuba ey’enkomerero.

> Declare this in the house of Jacob, and publish it in Judah, saying, Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: Fear ye not me? saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual decree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? But this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. Jeremiah 5:20–25.

> Mulangirire kino mu nnyumba ya Yakobo, era mukibunyise mu Yuda, nga mugamba nti, Muwulirize kino kaakano, mmwe bantu abasiru abatategeera; mmwe abalina amaaso ne temulaba; abalina amatu ne temuwulira: Temuntya nze? bw’ayogera Mukama; temukankana mu maaso gange, nze eyateeka omusenyu ng’ekkomo ery’ennyanja mu kiragiro eky’emirembe gyonna, ng’ennyanja teriyinza okukisukkirira? Era newakubadde nga amayengo gayo gakuŋŋaanya amaanyi, tegasobola kugiwangula; newakubadde nga gadduma, tegasobola okugisukkirira? Naye abantu bano balina omutima omujeemu ogw’okukyama; baakyama ne bagenda. Era tebagamba mu mitima gyabwe nti, Ka tutye kaakano Mukama Katonda waffe, atuwa enkuba, ey’olubereberye n’ey’oluvannyuma, mu biseera byazo; atukuumira sabbiiti ezitegekeddwa ez’okukungula. Obutali butuukirivu bwammwe bwagobye ebyo okuva gye muli, n’ebibi byammwe bibakugidde ebirungi. Yeremiya 5:20-25.

Ezekiel identifies those who manifest the characteristics represented by seeing and not understanding as a rebellious house. They are a rebellious house who will not see the history of their foundations, who are foolish virgins, that are unconverted because they refuse the first angel’s message, which is to refuse them all, for if you do not accept the first angel’s message, you cannot accept the second nor the third. In this condition the latter rain is withheld from these virgins during the time of the latter rain. After Jesus addressed this characteristic in His narrative, He then proceeded to present the parable of the sower.

Ezekyeri ategeeza nti abo abalaga ennekanya ey’okulaba naye obutategeera be nnyumba ejjeemu. Be nnyumba ejjeemu etayagala kulaba ebyafaayo eby’emisingi gyabwe; be b’abo abawala ab’obusiru abatakyuse kubanga bagaanye obubaka bw’omalaika asooka, ekitegeeza nti baba baagaanye byonna; kubanga bw’otakkiriza obubaka bw’omalaika asooka, tosobola kukkiriza obw’okubiri newaakubadde obw’okusatu. Mu mbeera eno, enkuba ey’enkomerero tebaweebwa bawala bano mu biro by’enkuba ey’enkomerero. Amaze Yesu okwogera ku nnekanya eno mu nnyonnyola ye, n’alyoka awa olugero lw’Omusiga.

> But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Hear ye therefore the parable of the sower. When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side. But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended. He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful. But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty. Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field: But while men slept, his enemy came and sowed tares among the wheat, and went his way. But when the blade was sprung up, and brought forth fruit, then appeared the tares also. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn. Matthew 13:16–30.

> Naye omukisa eri amaaso gammwe, kubanga galaba; era n'amatwi gammwe, kubanga gawulira. Kubanga mazima mbagamba nti bannabbi bangi n'abatuukirivu bangi baayagala okulaba ebyo bye mulaba ne batabiraba; era n'okuwulira ebyo bye muwulira ne batabiwulira. Kale muwulire olugero lw'omusiga. Buli awulira ekigambo eky'obwakabaka n'akitategeera, olwo omubi n'ajja n'akyayula ensigo eyasigibwa mu mutima gwe. Ono ye eyasigirwa ku mabbali g'ekkubo. Naye eyasigirwa ku mayinja ye oyo awulira ekigambo, amangu ago n'akyaniriza n'essanyu; naye talina mizi mu ye, naye ameerawo akaseera katono; kubanga bwe wabaawo obubonaabona oba okubonyaabonyezebwa olw'ekigambo, amangu ago agwa. Era eyasigirwa mu myeramannyo ye oyo awulira ekigambo; naye okweralikirira kw'ensi eno n'obulimba bw'obugagga bikinyiga ekigambo, n'afuuka omutali wa bibala. Naye eyasigirwa mu ttaka eddungi ye oyo awulira ekigambo n'akitegeera; oyo amera n'azaala ebibala, omu kikumi, omu nkaaga, omu asatu. Abategeeza n'ekirala olugero, ng'agamba nti, Obwakabaka obw'eggulu bwenkanankana n'omuntu eyasiga ensigo ennungi mu nnimiro ye: naye abantu bwe baali beebase, omulabe we n'ajja n'asiga obwogi wakati mu ngano, n'agenda. Naye ebimera bwe byakula ne bizaala ebibala, awo ne labika n'obwogi. Awo abaddu ba nnyini nnyumba ne bajja ne bamugamba nti, Ssebo, tewasiga ensigo ennungi mu nnimiro yo? Kale obwogi buvudde wa? N'abagamba nti, Omulabe ye akikoze. Abaddu ne bamugamba nti, Kale oyagala tugende tubusenze? Naye n'agamba nti, Nedda; muleme nga bwe musenza obwogi okusensako ne ngano wamu nabwo. Mubireke byakulire wamu okutuusa ku kiseera ky'okukungula; era mu kiseera ky'okukungula ndigamba abakungula nti, Mukuŋŋaanyize mangu ddala okusooka obwogi, mubusibe mu mikuufu mulwokye; naye ngano mugikuŋŋaanyize mu ggwanika lyange. Matayo 13:16-30.

The foolish are the tares, and the wise are the wheat. In the parable of the ten virgins the possession of oil is what manifests the distinction between the two classes, and with the wheat and tares its based upon whether the seed, which is the word, is understood. The first mention of a class that will not see and therefore understand by Moses, places the message that is to be understood as the signs and wonders of the foundational history. The last prophetic reference to the elements of the blindness of the rebellious house by Ellen White identifies that the eyes that were blessed to see what all the righteous men wished to see was the history of the Millerite movement.

Abasirusiru be ebikoola, ate ab’amagezi be ngano. Mu kifaananyi eky’abawala ekkumi, okubeera n’amafuta kye kiraga enjawulo wakati w’ebika byombi, ate ku ngano n’ebikoola kisigamizibwa ku bw’okutegeera ensigo, ye Ekigambo. Okwogerwako okwasooka okwa Musa ku kika ekitaliraba era n’olwekyo ne kitategeera, kuteeka obubaka obuli okutegeerwa nga obubonero n’ebimagero eby’ebyafaayo eby’ensibuko. Okwogerako okw’obunnabbi okwasembayo ku bitundu by’obuzibe bw’amaaso eby’ennyumba eyajeemera, nga Ellen White bwe yabyogera, kulaga nti ekyo amaso agaweebwa omukisa okulaba, kye baatuukirivu bonna baayagalanga okulaba, kyali ebyafaayo by’ekibiina ekya Millerite.

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

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

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.” Manuscript Releases, volume 21, 436, 437.

> Kristo yagamba, ‘Omukisa guli ku maaso gammwe, kubanga galaba; ne ku matu gammwe, kubanga gawulira. Kubanga mazima mbagamba nti bannabbi bangi n’abatuukirivu baayagala okulaba ebyo bye mulaba, ne batabiraba; era n’okuwaulira ebyo bye muwulira, ne batabiwulira’ [Matayo 13:16, 17]. Omukisa guli ku maaso agaalaba ebyo ebyalabwawo mu 1843 ne 1844.” Manuscript Releases, volyumu 21, 436, 437.

Jesus always illustrates the end with the beginning, and the first reference to those who have eyes, but do not see or understand, and the last reference identify that the foundational history of the rebellious house is what is not seen, and is therefore rejected, and thus prevents the foolish from recognizing the latter rain. The history of 1840–1844 was typified by the deliverance of ancient Israel from Egyptian bondage. Ancient Israel’s failure to pass the initial testing process brought them to Kadesh, where they accepted the false report of the ten spies and selected a new captain to lead them back to Egypt. Forty years later they were brought back to Kadesh, and Moses failed by striking the Rock a second time.

Yesu bulijjo ayolesa enkomerero okuva ku ntandikwa, era okwoogerwako okwasooka kukwata ku abo abeerina amaaso naye ne batalaba so ne batategeera; ate okwoogerwako okwasembayo kulaga nti ebyafaayo eby’ensibuko eby’ennyumba eyajeemera tebilabika, era olw’ekyo nebigaanyizibwa; ekyo ne kibuziriza abatali bamagezi okutegeera enkuba ey’oluvannyuma. Ebyafaayo by’emyaka 1840-1844 byafaananyizibwa ku kununulibwa kwa Isirayiri ey’edda okuva mu buddu bwa Misiri. Okulemererwa kwa Isirayiri ey’edda okuyisaamu okusomozebwa okw’olubereberye kwabatuusa e Kadesi, gye baakkiriza obubaka obw’obulimba bw’abaketta ekkumi ne balonda omuduumizi omuggya okubaleeta okuddayo e Misiri. Oluvannyuma lw’emyaka amakumi ana baaddizibwa e Kadesi, era Musa n’aleemererwa bwe yakuba Ejjinja omulundi ogw’okubiri.

Though Moses failed, Joshua still proceeded to lead them into the Promised Land. The last test at Kadesh had a serious rebellion associated with it, for Jesus always illustrates the end with the beginning, and the rebellion of the ten spies at Kadesh in the beginning of the forty years, and at the ending of the forty years also illustrates a great rebellion at Kadesh. Yet in spite of the rebellion of Moses at Kadesh, the vision of entering into the Promised Land was no longer delayed.

Newankubadde Musa yalemererwa, Yoswa yakyagenda mu maaso n’akubakulembera okuyingira mu Nsi eyasubizibwa. Ekigezo eky’enkomerero e Kadesi kyagattibwako obujeemu obukakali, kubanga Yesu buli kiseera afaananyiza enkomerero n’amatandika, era obujeemu bw’abasasi kkumi e Kadesi ku ntandikwa y’emyaka amakumi ana, n’ebyo ebyaliwo ku nkomerero y’emyaka egyo, byonna biraga obujeemu obunene e Kadesi. Naye newankubadde obujeemu bwa Musa e Kadesi, oluvonjo olw’okuyingira mu Nsi eyasubizibwa tekyaddirira nate.

In the rebellion of 1863, that led to the increased rebellion of 1888, that led to the increased rebellion of 1919, which culminated in the rebellion of 1957, Jesus brought Laodicean Adventism back to Kadesh. He brought them back to the history where the third angel arrived and began a testing process that ultimately manifested the rebellion of 1863, and the banishment of wandering in the wilderness of Laodicea. The third angel entered into the ending history of Laodicean Adventism on September 11, 2001 when the mighty angel of Revelation eighteen, which is the third angel, came down. He then announced that Babylon was fallen, as typified by the casting down of Nimrod’s tower, when the towers of New York City were brought down.

Mu bujeemu bwa 1863, obwavaamu obujeemu obweyongedde obwa 1888, obwavaamu obujeemu obweyongedde obwa 1919, ne bukomekkerezebwa mu bujeemu bwa 1957, Yesu yabazzayo Abadiventisti ba Lawodikiya e Kadesi. Yabazzayo mu byafaayo we yajja malayika ow’okusatu n’atandika enkola y’okugezesebwa eyavaako mu nkomerero okulabika kw’obujeemu bwa 1863, era n’okutwalibwa mu buwaŋŋanguse bw’okuzungulira mu ddungu lya Lawodikiya. Malayika ow’okusatu yayingira mu byafaayo eby’enkomerero eby’Abadiventisti ba Lawodikiya ku Sebutemba 11, 2001, bwe yakka malayika omukulu owa Okubikkulirwa ekkumi n’omunaana, gwe malayika ow’okusatu. Olwo n’ategeeza nti Babulooni agudde, nga bwe kyafaananyizibwa mu kusuulibwa wansi kw’omunaala gwa Nimurodi, bwe eminaala gy’ekibuga New York gyaggibwawo ne zigwa.

> “The third angel’s message will not be comprehended, the light which will lighten the earth with its glory will be called a false light, by those who refuse to walk in its advancing glory.” Review and Herald, May 27, 1890.

> Obubaka bw’omalayika ow’okusatu tebugenda kutegeerwa; ekitangaala ekigenda okumasamasa ensi mu kitiibwa kyakyo, abo abagaana okutambulira mu kitiibwa kyakyo ekyeyongera, bajja kukiyita ekitangaala eky’obulimba. Review and Herald, May 27, 1890.

As with ancient Israel, so too with modern Israel. The generation that witnesses September 11, 2001 is the last generation. Jesus said in Luke chapter twenty-one that “this generation,” and He identified that generation as those living when the heavens and earth shall pass away, which occurs at the Second Coming. That generation who live to witness Christ’s return will have recognized a sign that proves to them that they are the final generation. They will know and understand that they are those living when the “effect of every vision” is no longer “prolonged.”

Nga bwe kyali ku Isirayiri ey’edda, ne ku Isirayiri ey’omu biro bino kye kimu. Ekika ekyalaba olunaku lwa 11 Septemba 2001 kye kika eky’enkomerero. Yesu yayogera mu Lukka essuula amakumi abiri mu emu ku "kika kino," era n’alaga nti ekika ekyo kye kibeera abo abaliwo nga eggulu n’ensi binaayita, ekyo ekituuka ku kudda kwe okw’okubiri. Ekika ekyo ekiriba kikyalamu okulaba okudda kwa Kristo kiba kimaze okumanya akabonero akibakakasa nti be ekika eky’enkomerero. Baanamannya era bategeere nti be b’abo abaliwo mu biro nga "okutuukirizibwa kw’okwolesebwa kwonna" tekukyongerwako obudde.

As Jesus was leaving the temple with the disciples they asked Him to explain what He had meant by His description of the destruction of the temple. That conversation was representing the conversation which His disciples have during the final generation. The disciples wished to understand what He meant when He has repeatedly taught that the Laodicean Adventist church is to be swept away at the soon-coming Sunday law, as the worshippers therein are spewed out of His mouth, and are no longer those who speak for Him.

Yesu bwe yali ng’afuluma mu yeekaalu n’abayigirizwa be, ne bamusaba abannyonnyole kye yabadde ategeeza mu nnyonnyola ye ey’okuzikirizibwa kwa yeekaalu. Okugambaganya okwo kwali kikiikirira okugambaganya abayigirizwa be kwe banaabeeranga nako mu mulembe ogw’enkomerero. Abayigirizwa baayagala okutegeera kye yabadde ategeeza, ng’ayigirizza emirundi mingi nti Ekkanisa ya Abadiventisiti eya Lawodikiya ejja kusangulwawo mu kiseera awateekebwawo etteeka lya Ssande erijja mu bwangu, ng’abasinzi omuli bawewalulwa okuva mu kamwa kye, era ne bataba b’akyamwogerera.

In answering the disciples Jesus described the destruction of Jerusalem and the history that followed, all the way through to the end of the world. After laying out the historical overview up to verse nineteen, He then addresses the destruction of Jerusalem, a destruction which could have occurred at the cross, but that in God’s mercy and longsuffering was postponed for about forty years. At the end of the forty years there would be a remnant that would escape the destruction, but only if they recognized the sign that He then gave.

Mu kubaddamu abayigirizwa, Yesu yannyonnyola okuzikirira kwa Yerusaalemi n’ebyafaayo ebyagoberera okutuusa ku nkomerero y’ensi. Bwe yamala okulaga mu bufunze ebyafaayo okutuuka ku kitundu eky’ekkumi n’omwenda, n’oluvannyuma n’akyogerako ku kuzikirira kwa Yerusaalemi, okuzikirira okwasobola okubaawo ku musaalaba, naye olw’okusaasira kwa Katonda n’okugumiikiriza kwe ne kulwawo okumala emyaka ng’amakumi ana. Ku nkomerero y’emyaaka egyo amakumi ana, waalibeewo abasigalira abajja kulokoka okuva mu kuzikirira, naye nga bokka singa baategeera akabonero kye yawa olwo.

In the beginning of ancient Israel there was a forty-year period, which started with a judgment upon the rebellion of the ten spies that was deferred for forty years, due to the intercession of Moses. At the end of ancient Israel there was a judgment upon the rebellion of the cross that was deferred for forty years, due to the intercession of Christ’s longsuffering and mercy. In both histories there was a remnant that escaped. Jesus always illustrates the end of a thing with the beginning of a thing.

Ku ntandikwa ya Isirayiri ey’edda waaliwo ebbanga lya myaka amakumi ana. Lino lyatandika n’okusala omusango ku kujeemera kw’abaperereza kkumi, naye ekibonerezo ne kiyimirizibwako okumala emyaka amakumi ana olw’okusabirira kwa Musa. Ku nkomerero ya Isirayiri ey’edda waaliwo okusala omusango ku kujeemera ekya musalaba, naye ne kuyimirizibwako okumala emyaka amakumi ana olw’okusabirira kwa Kristo, n’obugumiikiriza n’ekisa kye. Mu byafaayo byombi waaliwo ebisigalira ebyawonye. Yesu bulijjo alaga enkomerero y’ekintu ng’akozesa olutandikwa lwakyo.

Jesus addressed the sign associated with the destruction of Jerusalem and identified it as “the days of vengeance.”

Yesu yayogera ku kabonero akalaga ku kuzikirira kwa Yerusaalemi, era n'akirambika nga "ennaku ez'okuwoolera."

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

> Era bwe muliraba Yerusaalemi ezingiddwa amagye, kale mumanye nti okuzikirira kwayo kusemberedde. Awo abo abali mu Yudaya badduke mu nsozi; n’abo abali wakati mu yo baveeyo; n’abo abali mu byalo tebayingireyo. Kubanga zino ze nnaku ez’okusasula, ebyawandiikiddwa byonna bituukirire. Lukka 21:20-22.

The “day of vengeance” is the seven last plagues, and for this reason Sister White aligns the destruction of Jerusalem with God’s executive judgment in the last days.

"Olunaku lw'ensasula" luli amalumbe omusanvu ag'enkomerero, era olw'ensonga eno Mukyala White agerekeranya okuzikirizibwa kwa Yerusaalemi n'okusala omusango kwa Katonda okussibwako omukono mu nnaku ez'enkomerero.

> Come near, ye nations, to hear; and hearken, ye people: let the earth hear, and all that is therein; the world, and all things that come forth of it. For the indignation of the Lord is upon all nations, and his fury upon all their armies: he hath utterly destroyed them, he hath delivered them to the slaughter. Their slain also shall be cast out, and their stink shall come up out of their carcases, and the mountains shall be melted with their blood. And all the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll: and all their host shall fall down, as the leaf falleth off from the vine, and as a falling fig from the fig tree. For my sword shall be bathed in heaven: behold, it shall come down upon Idumea, and upon the people of my curse, to judgment. The sword of the Lord is filled with blood, it is made fat with fatness, and with the blood of lambs and goats, with the fat of the kidneys of rams: for the Lord hath a sacrifice in Bozrah, and a great slaughter in the land of Idumea. And the unicorns shall come down with them, and the bullocks with the bulls; and their land shall be soaked with blood, and their dust made fat with fatness. For it is the day of the Lord’s vengeance, and the year of recompenses for the controversy of Zion. Isaiah 34:1–8.

> Muze okumpi, mmwe amawanga, muwulire; mutege amatwi, mmwe abantu: ensi ewulire, n’ebirimu byonna; ensi yonna n’ebivamwo byonna. Kubanga obusungu bwa Mukama buli ku mawanga gonna, n’ekiruyi kye ku magye gaabwe gonna: abazikirizza ddala, abawaddeyo okuttibwa. N’abattiddwa baabwe bajja kusuulibwa ebweru, n’obuwunya obuvudde mu mirambo gyabwe bujja kulinnya, n’ensozi zijja kusaanuuka mu musaayi gwabwe. Era eggye lyonna ery’eggulu lijja kusaanuuka, n’eggulu lijja kuzingibwa wamu ng’ekitabo ky’olukoba bwe kizingibwa; era eggye lyalyo lyonna lijja kugwa, ng’ekikoola bwe kigwa okuva ku muzabibu, era ng’enkuyu bwe egwa okuva ku muti gw’enkuyu. Kubanga ekitala kyange kijja kunazibwa mu ggulu: laba, kijja okugwa ku Idumeeya, ne ku bantu be nakolimira, eri okusalirwa omusango. Ekitala kya Mukama kijjudde omusaayi, era kijjudde amasavu, n’omusaayi gw’abaana b’endiga n’embuzi, n’amasavu g’ennindi z’endiga ensajja: kubanga Mukama alina ssaddaaka e Bozra, n’okutta okunene mu nsi ya Idumeeya. Era ente ez’omu nsiko zijja okugwa wamu nabo, n’ente ento endume wamu n’endume; era ensi yaabwe ejja kutojjebwa omusaayi, n’enfuufu yaayo ejja kujjuzibwa amasavu. Kubanga olwo lwe lunaku lw’okuwoolera kwa Mukama, era omwaka gw’okusasula olw’ensonga ya Sayuuni. Isaaya 34:1-8.

Jesus gave His first public presentation at Nazareth, announcing Himself as the Messiah. That presentation was prophetically governed by the rule of first mention. The reading He selected identified that His work included announcing the “day of the Lord’s vengeance.” Which according to Isaiah is also “the year of recompenses for the controversy of Zion.”

Yesu yakola okulangirira kwe okwasooka mu maaso g’abantu e Nazaleesi, n’alangirira nti ye Masiya. Okulangirira okwo kwali kufugibwa mu buunnabbi nga kugoberera etteeka ly’okusooka okweyogerwako. Ekyasomwa kye yalondawo kyalambulula nti omulimu gwe gwalimu n’okulangirira ‘olunaku lw’okuwoolera kwa Mukama.’ Ekyo, ng’okusinziira ku Isaaya, era kye ‘omwaka gw’okusasula olw’obutakkaanya bwa Sayuuni.’

It was at Nazareth that Christ began His public ministry and announced Himself as the Messiah. It was then that those who heard His words, but did not perceive, attempted to kill Him by casting him off a mountain. The beginning of His ministry was marked by the people of His home town attempting to kill Him, and the ending of His ministry His people did kill Him. His ministry was to identify Himself as the Messiah, which He became when He was anointed at His baptism. At His baptism a divine symbol descended to endorse the fulfillment of the prediction of the coming Messiah. On August 11, 1840 a divine symbol descended to endorse the prediction of the testing message of that history. And on September 11, 2001 a divine symbol came down to endorse the predicted message of that history, which is the message of the latter rain.

Kiri e Nazaleti we Kirisito yatandikira obuweereza bwe mu lwatu era n’alangirira nti ye Mesiya. Awo kye kyabaawo, abo abaawulira ebigambo bye naye ne batategeera, ne bagezaako okumutta nga bamusuula okuva ku lusozi. Entandikwa y’obuweereza bwe yalabikibwa ng’ab’omu kibuga kye bamugezaako okumutta, ate mu nkomerero y’obuweereza bwe abantu be ne bamutta ddala. Obuweereza bwe bwali bwa kweeyanjula nga Mesiya, era n’afuuka Mesiya bwe yafukibwako amafuta mu kubatizibwa kwe. Mu kubatizibwa kwe, akabonero aka Katonda ne kaka okukakasa okutuukirira kw’obunnabbi olw’okujja kwa Mesiya. Ku August 11, 1840 akabonero aka Katonda ne kaka okukakasa obunnabbi olw’obubaka obw’okugezesa ogw’ekiseera ekyo. Era ku September 11, 2001 akabonero aka Katonda ne kaka okukakasa obubaka obw’alagibwa mu bunnabbi ogw’ekiseera ekyo; obubaka obwo bwe bubaka bw’enkuba ey’enkomerero.

> “After laboring two days with the Samaritans, Jesus left them to continue his journey to Galilee. He made no tarry at Nazareth, where he had spent his youth and early manhood. His reception in the synagogue there, when he announced himself as the Anointed One, was so unfavorable that he decided to seek more fruitful fields, to preach to ears that would listen, and to hearts that would receive his message. He declared to his disciples that a prophet hath no honor in his own country. This saying sets forth that natural reluctance which many people have to acknowledge any wonderfully admirable development in one who has unostentatiously lived in their midst, and whom they have intimately known from childhood. At the same time, these same persons might become wildly excited over the pretensions of a stranger and an adventurer.” The Spirit of Prophecy, volume 2, 151.

> Bwe yamala ennaku bbiri ng’akola wamu n’Abasamaliya, Yesu n’abaleka n’ayongera olugendo lwe okugenda e Ggaliraaya. Teyalwawo mu Nazaalere, we yamalira obuvubuka bwe n’akatandika obukulu bwe. Engeri gye yakkirizibwa mu ekkuŋaaniro eyo, bwe yategeeza nti ye Omusiige, kyali kibi nnyo okutuusa n’asalawo okunoonya ebifo ebisinga okuzaala ebibala, okubuulira eri amatu agawulira n’emitima egirikiriza obubaka bwe. N’ategeeza abayigirizwa be nti omunabbi talina kitiibwa mu nsi ye. Ekigambo kino kiraga obwenkanankana obw’obulijjo obuba mu bantu abangi okugaana okusiima enkulakulana ey’ewuunyisa mu muntu eyabeeredde wakati waabwe nga teyeeraga, era gwe bamanyi bulungi okuva mu buto. Mu kiseera kye kimu, bennyini abo bayinza ne bawuniikirira nnyo ku kwefuula kw’omugwira era n’omulambuze atamanyiddwa. Omwoyo gw’Obunnabbi, omutundu 2, omuko 151.

In Luke chapter twenty-one, Christ identifies the one hundred and forty-four thousand, the final generation that does not die. He does so by presenting the history that began with His last visit to what had formerly been His father’s house, but then had become the Jew’s house. In the narrative of the history which Jesus began to present He reached the point where Jerusalem, and the temple the disciples wanted to know about, was to be destroyed (70 AD). He identified the destruction as the days of vengeance, which was part of His opening announcement of His ministry. The “days of vengeance” represented not only the destruction of Jerusalem in the year 70, but also the time of God’s wrath as represented in the seven last plagues.

Mu Luka essuula amakumi abiri mu emu, Kristo alambulula abantu 144,000, ekika ky'enkomerero ekitalifa. Abikola bw'atyo ng'alaga ebyafaayo ebyatandika n'okukyalira kwe okw'enkomerero mu kyali amaka ga Kitaawe, naye oluvannyuma ne kiba amaka g'Abayudaaya. Mu kunnyonnyola ebyafaayo bye Yesu yatandika, yatuuka ku nsonga ey'okuzikirizibwa kwa Yerusaalemi n'ekyekaalu bye abayigirizwa baali baagala okumanya ku byo (mu 70 A.D.). Yategeeza nti okuzikirizibwa okwo kwe "ennaku z'okuwoolera," nga kino kyali kitundu ku kubuulira kwe kw'asooka okw'obuweereza bwe. "Ennaku z'okuwoolera" zaayimirira si kyokka okuzikirizibwa kwa Yerusaalemi mu mwaka gwa 70, naye era n'ekiseera ky'obusungu bwa Katonda nga kiragibwa mu ebikolimo omusanvu eby'enkomerero.

> For this is the day of the Lord God of hosts, a day of vengeance, that he may avenge him of his adversaries: and the sword shall devour, and it shall be satiate and made drunk with their blood: for the Lord God of hosts hath a sacrifice in the north country by the river Euphrates. Jeremiah 46:10.

> Kubanga olunaku luno lwa Mukama Katonda ow'eggye, olunaku olw'okuwoolera ensonga, alyewoolera ku balabe be; era ekitala kirirya, kirikkuta era kiritamiizibwa omusaayi gwabwe; kubanga Mukama Katonda ow'eggye alina ssaddaaka mu nsi ey'omu bukiikakkono eri Omugga Yufulaati. Yeremiya 46:10.

The “day of vengeance” upon Babylon, represented by the “sacrifice in the north country by the river Euphrates,” begins at the soon-coming Sunday law.

Olunaku "olw’okuwoolera" ku Babulooni, oluyimiririrwa "ssaddaaka mu nsi ey’obukiikakkono kumpi n’omugga Fulaati," lutandikira ku tteeka lya Sande erijja mangu.

> Because of the wrath of the Lord it shall not be inhabited, but it shall be wholly desolate: every one that goeth by Babylon shall be astonished, and hiss at all her plagues. Put yourselves in array against Babylon round about: all ye that bend the bow, shoot at her, spare no arrows: for she hath sinned against the Lord. Shout against her round about: she hath given her hand: her foundations are fallen, her walls are thrown down: for it is the vengeance of the Lord: take vengeance upon her; as she hath done, do unto her. Cut off the sower from Babylon, and him that handleth the sickle in the time of harvest: for fear of the oppressing sword they shall turn everyone to his people, and they shall flee everyone to his own land. Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Therefore thus saith the Lord of hosts, the God of Israel; Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria. And I will bring Israel again to his habitation, and he shall feed on Carmel and Bashan, and his soul shall be satisfied upon mount Ephraim and Gilead. In those days, and in that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found: for I will pardon them whom I reserve. Go up against the land of Merathaim, even against it, and against the inhabitants of Pekod: waste and utterly destroy after them, saith the Lord, and do according to all that I have commanded thee. A sound of battle is in the land, and of great destruction. How is the hammer of the whole earth cut asunder and broken! how is Babylon become a desolation among the nations! I have laid a snare for thee, and thou art also taken, O Babylon, and thou wast not aware: thou art found, and also caught, because thou hast striven against the Lord. The Lord hath opened his armoury, and hath brought forth the weapons of his indignation: for this is the work of the Lord God of hosts in the land of the Chaldeans. Come against her from the utmost border, open her storehouses: cast her up as heaps, and destroy her utterly: let nothing of her be left. Slay all her bullocks; let them go down to the slaughter: woe unto them! for their day is come, the time of their visitation. The voice of them that flee and escape out of the land of Babylon, to declare in Zion the vengeance of the Lord our God, the vengeance of his temple. Call together the archers against Babylon: all ye that bend the bow, camp against it round about; let none thereof escape: recompense her according to her work; according to all that she hath done, do unto her: for she hath been proud against the Lord, against the Holy One of Israel. Jeremiah 50:13–29.

> Olw’obusungu bwa Mukama tegalibeerwamu muntu, naye galifuuka matongo ddala; buli ayitira e Babulooni alyeewuunya, era alivuvuuma olw’ebibonerezo byagyo byonna. Mweyimirize ku Babulooni okumwetooloola; mmwe mwenna abakyuusa omutego gw’uta, mumukubire obusaale, temusaasire musaale n’omu; kubanga akoze ekibi eri Mukama. Mukube enduulu ku yo okumwetooloola: yawaddeyo omukono; emisingi gye gugudde, n’ebbugwe byayo bisuuliddwa wansi; kubanga kino kye kibonererezo kya Mukama: mukolere ku yo ekibonerezo; nga bw’akikoze, nammwe mukikole ku yo. Mumalewo asiga okuva e Babulooni, n’oyo akwata ekoomu mu biseera by’okukungula: kubanga olw’entiisa y’ekitala ekinyigirizza, buli omu aliddirira eri abantu be, era buli omu aliddukira mu nsi ye. Isirayiri ndiga esetukiddwa; empologoma zimugobye: olubereberye kabaka w’Asuliya yamulya; ne ku nkomerero Nebukadduneeza ono, kabaka wa Babulooni, amenyeddemu amagumba ge. Kale bw’ati bw’ayogera Mukama ow’eggye, Katonda wa Isirayiri: Laba, ndikalipira kabaka wa Babulooni n’ensi ye, nga bwe nnakalipira kabaka wa Asuliya. Era ndidda Isirayiri mu kifo kye eky’obutuuze, era alirundira ku Kalumeeri ne Basaana, era emmeeme ye eneesanyusibwa ku lusozi Efulayimu ne Giriyadi. Mu nnaku ezo ne mu biro ebyo, bw’ayogera Mukama, obutali butuukirivu bwa Isirayiri bulinonyebwa ne tebulisangibwa; n’ebibi bya Yuda ne tebisangikanga: kubanga ndibasonyiwa abo b’naasigaza. Mulinnyuke mulumbe ensi ya Merasaayimu, ye mmwe ku yo, n’abatuuze ba Pekoode: muzikirize, mubamalewo ddala, bw’ayogera Mukama, era mukole ng’ebyo byonna bye mbalagidde. Eddoboozi ly’olutalo liri mu nsi, n’ery’okuzikiriza okunene. Enyundo y’ensi yonna ekatiddwaamu n’emenyekedde bitya! Babulooni afuuse atya matongo wakati mu mawanga! Nteesezza omutego ku ggwe, era okuttebwa, ggwe Babulooni, nga tobadde kumanya: osangiddwa, era okwatiddwa, kubanga owakanyizza Mukama. Mukama agudde ennyumba ye y’ebyokulwanyisa, era aleteddemu ebyokulwanyisa eby’obusungu bwe: kubanga kino kye kikolwa kya Mukama Katonda w’eggye mu nsi y’Abakaludaaya. Mujje ku yo okuva ku nsalo ey’enkomerero, muggulule amawanika gaayo: mugikole ng’amawungo, mugizikirize ddala: waleme okusigalawo kintu kyonna kyaayo. Muttenga ente zaayo ennume zonna; zikkire mu kuttibwa: zibasanze! kubanga olunaku lwazo lutuuse, ekiseera ky’okukyalirwa kwazo. Eddoboozi ly’abo ababadduka ne bava mu nsi ya Babulooni, okulangirira e Sayuuni ekibonerezo kya Mukama Katonda waffe, ekibonerezo eky’ekaalu ye. Mukuŋŋaanyize abalasa obusaale okulwa Babulooni: mmwe mwenna abakyuusa omutego gw’uta, mubeere mu lusiisira okumwetooloola; waleme kubawo adduka n’omu: mumusasule ng’emirimu gyaayo, ng’ebyo byonna by’akoze, mubikole ku yo; kubanga yeekulumye eri Mukama, Omutukuvu wa Isirayiri. Yeremiya 50:13-29.

The destruction of Jerusalem in the year 70 AD represents the executive judgment of the whore of Babylon, that begins at the soon-coming Sunday law in the United States. Jesus knew that He was identifying the year 70 AD as the soon-coming Sunday law, for He is the author of His Word, and He is the Word. It is important to recognize the setting of the prophecy that Jesus sets forth in Luke chapter twenty-one, in order to understand what the sign is that identifies that the last generation has arrived.

Okuzikirira kwa Yerusaalemi mu mwaka gwa 70 A.D. kukiikirira okutuukirizibwa kw’omusango ogw’omulaya wa Babulooni, ogutandikira ku tteeka lya Ssande erijja mu bwangu mu United States. Yesu yali amanyi nti yali alaga omwaka gwa 70 A.D. nga gukiikirira tteeka lya Ssande erijja mu bwangu, kubanga ye Omuwandiisi w’Ekigambo kye, era ye Ekigambo. Kikulu nnyo okumanya embeera Yesu gye yateekamu obunnabbi bwe mu Luka essuula amakumi abiri mu emu, okusobola okutegeera akabonero akalaga nti omulembe ogusembayo gutuuse.

We will continue this study in the next article.

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

> “The coming of Christ will take place in the darkest period of this earth’s history. The days of Noah and of Lot picture the condition of the world just before the coming of the Son of man. The Scriptures, pointing forward to this time, declare that Satan will work with all power and ‘with all deceivableness of unrighteousness.’ 2 Thessalonians 2:9, 10. His working is plainly revealed by the rapidly increasing darkness, the multitudinous errors, heresies, and delusions of these last days. Not only is Satan leading the world captive, but his deceptions are leavening the professed churches of our Lord Jesus Christ. The great apostasy will develop into darkness deep as midnight. To God’s people it will be a night of trial, a night of weeping, a night of persecution for the truth’s sake. But out of that night of darkness God’s light will shine.

> Okujja kwa Kristo kujja kutuukirira mu kiseera eky’asinga obuzikiza mu byafaayo by’ensi eno. Ennaku za Nuuwa ne za Lutti zifaniriza embeera y’ensi nga tekinnaba kujja Omwana w’omuntu. Ebyawandiikibwa Ebitukuvu, nga biraga mu maaso g’ebbanga lino, bitegeeza nti Setaani alikola n’amaanyi gonna era n’“obulimba bwonna obw’obutali bwenkanya.” 2 Abatesalonika 2:9, 10. Emirimu gye gikweyoleka bulungi mu kizikiza ekyeyongera mangu, mu nsobi nnyingi nnyo, mu njigiriza ez’obujeemu, n’obulimbalimba bw’ennaku zino ez’enkomerero. Si Setaani yekka akulembera ensi mu buddu, naye n’okulimba kwe kumaze okunyikiza mu matorero ageeyita ag’a Mukama waffe Yesu Kristo. Obujeemu obunene bujja kukula ne bufuuka ekizikiza ekizibu ng’ettumbi lya ekiro. Eri abantu ba Katonda kinaabanga ekiro eky’okugezebwa, ekiro eky’okukaaba, ekiro eky’okubonyaabonyezebwa lwa mazima. Naye okuva mu ekiro ekyo eky’ekizikiza, ekitangaala kya Katonda kinaayaka.

> “He causes ‘the light to shine out of darkness.’ 2 Corinthians 4:6. When ‘the earth was without form, and void; and darkness was upon the face of the deep,’ ‘the Spirit of God moved upon the face of the waters. And God said, Let there be light: and there was light.’ Genesis 1:2, 3. So in the night of spiritual darkness, God’s word goes forth, ‘Let there be light.’ To His people He says, ‘Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee.’ Isaiah 60:1.

> Ye aleetera ‘omusana okusaanira okuva mu kizikiza.’ 2 Abakkorinto 4:6. Bwe ‘ensi yali nga terina ntegeka era nga njereere; n’obuzikiza nga bwali ku maaso g’amazzi agannene,’ ‘Omwoyo wa Katonda n’atambulira ku maaso g’amazzi. Era Katonda n’agamba nti, Muube omusana: ne wabaawo omusana.’ Olubereberye 1:2, 3. Bw’atyo mu kiro ky’obuzikiza bw’eby’omwoyo, ekigambo kya Katonda kifuluma nga kigamba nti, ‘Muube omusana.’ Eri abantu be agamba nti, ‘Zuukuka, yaka; kubanga omusana gwo guzze, n’ekitiibwa kya Mukama kikuuse ku ggwe.’ Isaaya 60:1.

> “‘Behold,’ says the Scripture, ‘the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and His glory shall be seen upon thee.’ Verse 2. Christ, the outshining of the Father’s glory, came to the world as its light. He came to represent God to men, and of Him it is written that He was anointed ‘with the Holy Ghost and with power,’ and ‘went about doing good.’ Acts 10:38. In the synagogue at Nazareth He said, ‘The Spirit of the Lord is upon Me, because He hath anointed Me to preach the gospel to the poor; He hath sent Me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord.’ Luke 4:18, 19. This was the work He commissioned His disciples to do. ‘Ye are the light of the world,’ He said. ‘Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.’ Matthew 5:14, 16.” Prophets and Kings, 217, 218.

> "'Laba,' ebyawandiikibwa bigamba nti, 'ekizikiza kinaakutira ensi, n'ekizikiza ekinene abantu; naye Mukama anaakuvayo, n'ekitiibwa kye kinaalabikira ku ggwe.' Olunyiriri 2. Kristo, okumasamasa okw'ekitiibwa kya Kitaawe, yajja mu nsi ng'ettangaala lyayo. Yajja okulaga abantu Katonda, era ku Ye kyawandiikibwa nti yasiigibwa amafuta 'n'Omwoyo Omutukuvu n'amaanyi,' era 'n'atambulanga ng'akola ebirungi.' Ebyakolwa 10:38. Mu kkuŋaaniro e Nazaaleesi yagamba nti, 'Omwoyo gwa Mukama ali ku nze, kubanga ansiigidde amafuta okubuulira Enjiri eri abaavu; antumye okuwonya abamenyeddwa emitima, n'okulangirira eddembe eri abaasibibwa, n'okuzza okulaba eri abazibe, n'okussa mu ddembe abo abakoonebwa, n'okulangirira omwaka ogw'okukkirizibwa ogwa Mukama.' Lukka 4:18, 19. Buno bwe bwali omulimu gwe yatuma abayigirizwa be okukola. 'Mmwe muli ettangaala ly'ensi,' bwe yagamba. 'Ettangaala lyammwe likangale bwe lityo mu maaso g'abantu, balyoke balabe ebikolwa byammwe eby'obulungi, ne bagulumiza Kitaawe ali mu ggulu.' Matayo 5:14, 16." Bannabbi n'Abakabaka, 217, 218.

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