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

Ekitabo kya Danyeri - Ennamba kikumi mu ttaano

The Progressive Rejection of the Gospel: From Christ’s Birth to Stephen’s Stoning

Okugaana kw'Enjiri okwongerera ddala: Okuva ku kuzaalibwa kwa Kristo okutuuka ku kukuba amayinja kwa Setefano

Author

Jeff Pippenger

Published

February 29, 2024

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In the last article we noted that inspiration identified that the Jews “sealed their rejection” of the gospel at the cross, and then confirmed their rejection again at the stoning of Stephen. How can this be? Of course, the rejection of the gospel by the quibbling Jews of that history was accomplished progressively. They had already been passed by at His birth. Christ’s birth to the stoning of Stephen illustrates a progressive rejection of the gospel.

Mu kiwandiiko ekyakasembayo twalaba nti obutegeezebwa bwalaga nti Abayudaaya “baakakasa ddala okugaana kwabwe” eri enjiri ku musaalaba, era ne baddamu okukakasa okwo nate mu kumukuba Stefano amayinja. Kiyinza kitya okubeera bwe kityo? Mazima ddala, Abayudaaya ab’ekiseera ekyo abaabadde babuusabuusa baagaana enjiri mu ngeri eyeyongera mpola mpola. Baali bamaze dda kulekebwawo ku bzaalibwa lye. Okuva ku kuzaalibwa kwa Kristo okutuuka ku kumukuba Stefano amayinja kulaga okugaana kw’enjiri okweyongera mpola mpola.

> “Men know it not, but the tidings fill heaven with rejoicing. With a deeper and more tender interest the holy beings from the world of light are drawn to the earth. The whole world is brighter for His presence. Above the hills of Bethlehem are gathered an innumerable throng of angels. They wait the signal to declare the glad news to the world. Had the leaders in Israel been true to their trust, they might have shared the joy of heralding the birth of Jesus. But now they are passed by.” The Desire of Ages, 47.

> Abantu tebakimanyi, naye amawulire guno gajjuza eggulu essanyu. Nga balina obwegassi obuyingirivu n’obusaasizi obusinga, abatukuvu okuva mu nsi ey’ekitangaala basikirizibwa ku nsi. Ensi yonna eyaka nnyo olw’okubeerawo kwe. Waggulu w’ensozi eza Betelehemu wakuŋŋaanyiziddwa ekibiina ky’abamalayika ekitasoboka kubala. Balindirira akabonero okulangirira amawulire amalungi eri ensi. Singa abakulembeze mu Isirayiri baali beesigwa mu byabwe bye baawereddwa okulabirira, bandibadde bagabana essanyu ery’okulangirira okuzaalibwa kwa Yesu. Naye kaakano basuuliddwa ku bbali. The Desire of Ages, 47.

From the birth of Jesus to the death of Stephen the progressive rejection of the gospel by ancient Israel is illustrated. Acknowledging the Jews rejection of Christ as progressive allows an identification of “sealing their rejection,” at both the cross, where the veil of the temple was rent, and at Stephen’s death. The rending of the veil was a symbol that they were no longer God’s covenant people, and when Stephen was stoned, Stephen saw Jesus standing on the right hand of God, which in Daniel chapter twelve, verse one is a symbol of the close of probation. The destruction of Jerusalem is also a symbol of the close of probation.

Ekiseera okuva ku kuzaalibwa kwa Yesu okutuuka ku kufa kwa Stefano kiraga engeri Isirayiri ey’edda gye yagaananga enjiri mpolampola. Okukkiriza nti okugaana kwa Bayudaaya Kristo kwali kwa mpolampola kutusobozesa okutegeera we ‘baakakasa okugaana kwabwe’—ku musaalaba, we ekitimba eky’omu yeekaalu kyayulikira, era ne ku kufa kwa Stefano. Okuyulika kw’ekitimba kwali akabonero nti tebakyaliba bantu b’endagaano ya Katonda, era bwe baakubanga Stefano amayinja, Stefano yalaba Yesu ng’ayimiridde ku mukono ogwa ddyo ogwa Katonda, ekyo mu Dannyeri essuula ey’ekkumi n’ebiri, olunyiriri olusooka, kiba akabonero k’okuggwaawo kw’ekiseera ky’ekisa. Okuzikirizibwa kwa Yerusaalemi nako kwe kabonero ak’okuggwaawo kw’ekiseera ky’ekisa.

> “The retribution to come upon Jerusalem could be delayed only a short time; and as Christ’s eye rested upon the doomed city, he saw not merely its destruction, but the destruction of a world. He saw that as Jerusalem was given up to destruction, so the world will be given up to its doom. He saw the retribution that will be visited on the adversaries of God. The scenes that were transacted at the destruction of Jerusalem will be repeated at the great and terrible day of the Lord, but in a more fearful manner.” Review and Herald, December 7, 1897.

> Ekibonerezo ekyali kigenda okugwa ku Yerusaalemi kyandisobodde kulwawo okumala akaseera katono kyokka; era nga Kristo bwe yatunuulira n’amaaso ge ku kibuga ekyasalirwa omusango ogw’okuzikirizibwa, teyalaba ku kuzikirizibwa kwakyo kwokka, wabula n’okuzikirizibwa kw’ensi yonna. Yalaba nti nga Yerusaalemi bwe yawereddwa eri okuzikirizibwa, era n’ensi ejja okuweereddwa eri enkomerero embi yaayo. Yalaba ekibonerezo ekirijja okutuukibwa ku balabe ba Katonda. Ebyo ebyabaawo mu kuzikirizibwa kwa Yerusaalemi bijja kuddamu okubaawo ku lunaku olunene era olw’entiisa olw’Omukama, naye mu ngeri ey’entiisa okusinga. Review and Herald, Desemba 7, 1897.

It was only God’s mercy that prevented Jerusalem from being destroyed at the cross.

Kyali ekisa kya Katonda kyokka kye kyazuiza Yerusalemu okuzikirira mu kiseera Yesu bwe yali ku musaalaba.

> “In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.” The Desire of Ages, 600.

> Mu kubamba kwa Abayudaaya Kristo ku musaalaba mwalimu n’okuzikirizibwa kwa Yerusaalemi. Omusaayi ogwayiikibwa ku Kalivari gwafuuka omugugu ogwababanyika mu buzikirivu mu nsi eno era mu nsi ejja. Bw’otyo bwe kinaabeera ku lunaku olusembayo olukulu, lwe kusalirwa omusango kunaagwa ku abo abagaana ekisa kya Katonda. Olwo Kristo, olwazi lwabwe olw’okukwaza, alibaalabikira ng’olusozi olw’okusasula. Ekitiibwa eky’amaaso ge, ekyo eri abatuukirivu obulamu, kiriba eri ababi omuliro ogw’okwokya ogumalawo. Olw’okugaana okwagala, n’okunyooma ekisa, omwonoonyi alizikirizibwa. The Desire of Ages, 600.

It was only God’s mercy that lingered in not bringing Jerusalem’s destruction at the time of the cross.

Kyali kisa kya Katonda kyokka ekyaziyiza okuleeta okuzikirira kwa Yerusaalemi mu kiseera ky’omusalaba.

> “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 Great Controversy, 27.

> Okumpi emyaka amakumi ana oluvannyuma Kristo ye yennyini bwe yalangirira okuzikirira kwa Yerusalemu, Mukama yalwisa okuleeta emisango gye ku kibuga n’eggwanga. Kyewuunyisa nnyo obugumiikiriza bwa Katonda eri abagaana enjiri ye n’abatta Omwana we.

At the time of His last temple cleansing Jesus had set forth the warning to flee Jerusalem when the abomination of desolation, spoken of by Daniel the prophet, was seen by His followers. The first time He cleansed the temple He had stated that the Jews had made His father’s house a den of thieves, but the last time He said “your house” is left unto you desolate. Even before the cross, which was just about to take place, the temple where the veil was to be rent at the crucifixion had already been identified as the Jew’s house, not God’s house. Sister White addresses when Christ made that declaration, and as her testimony proceeds she also addresses the forty years of extended mercy.

Mu kiseera eky’okulongoosa kwe okwasembayo e yeekaalu, Yesu yawa obulabula okudduka okuva mu Yerusaalemi, abamugoberera be lwe banaalaba ekintu ekyennyinyisa eky’obuzikiriza, kye yayogerwako Daniyeri nnabbi. Omulundi ogwasooka lwe yalongoosa yeekaalu yagamba nti Abayudaaya baafuula ennyumba ya Kitaawe ekisulo ky’abambuzi, naye omulundi ogwasembayo yagamba nti “ennyumba yammwe” ebalekeddwawo nga terimu muntu. Wadde nga tebannamubamba ku musaalaba, era nga kino kinaatera okutuukirira, yeekaalu mwe olugoye lwalikuyuzibwamu mu kubambibwa ku musaalaba yali dda yamanyiddwa ng’ennyumba y’Abayudaaya, so si nnyumba ya Katonda. Sister White ategeeza ekiseera Kristo lwe yakola ekirangiriro ekyo, era nga bwe yeeyongera mu bujulizi bwe ayogerako n’emyaka amakumi ana egy’okwongerwako okusaasira.

> “Christ’s words to the priests and rulers, ‘Behold, your house is left unto you desolate’ (Matthew 23:38), had struck terror to their hearts. They affected indifference, but the question kept rising in their minds as to the import of these words. An unseen danger seemed to threaten them. Could it be that the magnificent temple, which was the nation’s glory, was soon to be a heap of ruins? . . .

> Ebigambo bya Kristo eri bakabona n’abakulembeze, nti, ‘Mulabe, ennyumba yammwe ebasiigiddwa nga nnyaŋŋavu’ (Matayo 23:38), byabatisa entiisa mu mitima gyabwe. Beeyisa ng’ate tebakifaako, naye ekibuuzo kyeyongeranga okubabuukira mu birowoozo byabwe ku makulu g’ebigambo ebyo. Waalabika ng’aliwo obulabe obutalabika obwabatiisa. Kiyinzika nti yeekaalu ey’ekitalo, eyali ekitiibwa ky’eggwanga, mangu ddala egenda okufuuka amatongo? . . .

> “Christ gave His disciples a sign of the ruin to come on Jerusalem, and He told them how to escape: ‘When ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judea 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.’ This warning was given to be heeded forty years after, at the destruction of Jerusalem. The Christians obeyed the warning, and not a Christian perished in the fall of the city.” The Desire of Ages, 628, 630.

> Kristo yawa abayigirizwa be akabonero ak’okuzikirira okwali okutuuka ku Yerusaalemi, era yabategeeza engeri gye banaawonyeemu: ‘Bwe munaalaba Yerusaalemi ng’ezingiddwa amagye, kale mumanye nga okuzikirira kwayo kusemberedde. Awo abo abali mu Buyudaaya baddukirire ku nsozi; era abo abali wakati mu yo bave mu yo; ate abo abali mu byalo tebayingire mu yo. Kubanga zino nnaku ez’okuvunaana, ebyawandiikiddwa byonna bituukirire.’ Okulabula kuno kwaweebwa okugonderwa oluvannyuma lw’emyaka amakumi ana, mu kiseera eky’okuzikirira kwa Yerusaalemi. Abakristaayo baagondera okulabula kuno, era tewali Omukristaayo eyazikirira mu kugwa kwa kibuga. The Desire of Ages, 628, 630.

Christ was crucified in the year 31, and nearly forty years later in the year 70, Jerusalem was destroyed after a three-and-a-half-year siege. How could Jerusalem have been destroyed at the cross in the year 31, if there was still three and a half years of probationary time identified as seventy weeks in Daniel chapter nine, verse twenty-four? How can these seeming inconsistencies be resolved? The easiest resolution is to simply identify the fact that when it comes to the close of the probationary time represented by the seventy weeks, that it must be understood as a progressive close of probation. This is true, but it removes any prophetic specificity when applying the waymarks of that history. I will try to explain.

Kirisito yakomererwa ku musaalaba mu mwaka 31, era kumpi emyaka amakumi ana oluvannyuma, mu mwaka 70, Yerusaalemi yazikirizibwa oluvannyuma lw’okwetoolerwa okumala emyaka esatu n’ekitundu. Yerusaalemi yandizikiriziddwa atya ku musaalaba mu mwaka 31, nga wakyali emyaka esatu n’ekitundu egy’ekiseera ky’okugezesebwa ekirabibwa ng’ wiiki nsanvu mu Danieri essuula mwenda, omutundu 24? Enjawukana ezirabika ng’ezitakkiriziganya zino zisobola okutuukanyizibwa tutya? Eky’okukola ekyangu ennyo kwe kumanya nti bwe kikwata ku kuggwaawo kw’ekiseera ky’okugezesebwa ekiragiddwa mu wiiki nsanvu, kirina okutegeerekebwa ng’ ekuggwaawo okutambulira mu ngeri eyeyongera. Kino kituufu, naye kiggyawo obulambulukufu bw’obunnabbi bwe tuba nga tuteekawo obubonero obulaga ekkubo mu byafaayo ebyo. Ngeenda kugezako okunnyonnyola.

If Pentecost represents the soon-coming Sunday law where the other flock in Babylon is called out, why was it three and a half years after Pentecost that the gospel went to the Gentiles? Is the death of Christ or the death of Stephen a sign of the close of probation for ancient Israel? If Laodicean Adventism ceases to be a church at the soon-coming Sunday law, did the destruction of the temple in the year 70, represent the end of the temple of Laodicean Adventism at the Sunday law? What might appear as seeming inconsistencies is resolved by the application of “line upon line,” and when that application is employed the testimony of the waymarks we are identifying become very clear and concise.

Bwe kiba nti Pentekooti ekiyimirira tteeka erya Ssande eririko okutuuka mu bbanga ttono, we okuyitibwa okuvaayo kw’ekisibo ekirala ekiri mu Babulooni kubaawo, lwaki enjiri yagenda eri Abamawanga oluvannyuma lwa Pentekooti nga wayise emyaka esatu n’ekitundu? Okufa kwa Kristo oba okufa kwa Stefano kwe kubonero kw’okuggala kw’ebbanga ly’obusaasizi eri Isirayiri ey’edda? Bwe kiba nti ObuAdiventisi bwa Laodikiya bukoma okubeera ekkanisa ku tteeka erya Ssande eririko okutuuka mu bbanga ttono, ekuzikirizibwa kwa Yeekaalu mu mwaka gwa 70 kyayimirira enkomerero ya yeekaalu y’ObuAdiventisi bwa Laodikiya ku tteeka erya Ssande? Ebiyinza okulabika ng’ebitalinga bituukagana bitereezebwa mu kukozesa "olunnyiriri ku lunnyiriri," era bwe kukozesebwa, obujulizi bw’eby’obubonero by’ekkubo bye tuteekawo ne tubulambulula bubeera bulambulukufu nnyo era bufunze.

The week that Christ confirmed the covenant is broken up into two equal periods of three and a half years. The first three and a half years begins at Christ’s baptism and ends with His death. Baptism is the symbol of His death and resurrection, so the beginning of that period of three and a half years is identical to the ending. In that period Christ presented the gospel exclusively to the Jews. The end of that three and a half years marks the beginning of the following three and a half years. The beginning of the second period of three and a half years begins with the death of Christ, and it ends with the death of Stephen. In that period the disciples presented the gospel exclusively to the Jews.

Wiiki Kristo gyeyanywezaamu endagaano yagabibwa mu bitundu bibiri ebiringa, buli kimu kya myaka esatu n’ekitundu. Ekiseera ekyasooka eky’emyaka esatu n’ekitundu kitandika ku kubatizibwa kwa Kristo era kiggwa ku kufa kwe. Okubatizibwa kwe kabonero k’okufa n’okuzuukira kwe; noolwekyo, okutandika kw’ekiseera ekyo eky’emyaka esatu n’ekitundu kufaanana ddala n’okukomekkera kwakyo. Mu kiseera ekyo Kristo yabuulira enjiri Abayudaaya bokka. Okukomekkera kw’ekiseera ekyo eky’emyaka esatu n’ekitundu kulaga okutandika kw’ekiseera ekiddako eky’emyaka esatu n’ekitundu. Okutandika kw’ekiseera eky’okubiri eky’emyaka esatu n’ekitundu kutandika n’okufa kwa Kristo, era kuggwa n’okufa kwa Sitefano. Mu kiseera ekyo abayigirizwa baabuulira enjiri Abayudaaya bokka.

Those two periods, which are separate prophetic lines, are to be brought together “line upon line.” Both beginnings and endings possess the signature of Alpha and Omega, for the beginning and ending histories are the same. Both periods of duration are identical, and the work that is carried out during each period is identical. Christ who is the First and the Last, is also the creator of all things, and in that regard He is the Creator of Truth. The Hebrew word “truth” was created by three Hebrew letters. The first letter, followed by the thirteenth letter, followed by the last letter of the Hebrew alphabet are combined to make the Hebrew word “truth.”

Ebiseera ebyo ebiri, nga emirongo gy’obunnabbi egy’awukana, bireetebwa wamu "olunyiriri ku lunyiriri." Entandikwa zombi n’enkomerero zombi zirina akabonero ka Alpha ne Omega, kubanga ebyafaayo eby’entandikwa n’eby’enkomerero bye bimu. Ebiseera byombi mu budde bwabyo byefaanagana ddala, era omulimu ogukolebwa mu buli kimu ku biseera ebyo gumu. Kristo, ey’Omusooka n’Ow’enkomerero, ye Mutoonzi w’ebintu byonna, era mu ngeri eyo ye Mutoonzi w’Amazima. Ekigambo ky’Olwebbulaniya "amazima" kyatondeddwa mu nnukuta ssatu eza Lwebbulaniya. Ennukuta esooka, egobererwa ennukuta ey’ekkumi n’asatu, n’egobererwa ennukuta esembayo mu alfabeti y’Olwebbulaniya, bwe zitegekebwa wamu zikola ekigambo ky’Olwebbulaniya "amazima."

Both of the periods of three and a half years have Christ as the first and the last, for Christ is at the beginning of the first period at His baptism, as He is at the ending at His death in the first period. And Christ is at His death in the beginning of the second period and He is standing at the right hand of God at the ending of the second period. The number thirteen is the symbol of rebellion, and in both periods whether the gospel was presented in person by Christ, or in the second period by His disciples, the quibbling Jews rebelled against the message of the gospel.

Ebiseera byombi eby’emyaka esatu n’ekitundu birina Kristo nga ye asooka era ye asemba; kubanga mu kiseera ekisooka, ku ntandikwa ali mu kubatizibwa kwe, era ku nkomerero ali ku kufa kwe. Ate mu kiseera ekyokubiri, ku ntandikwa Kristo ali ku kufa kwe, ate ku nkomerero ayimiridde ku mukono ogwa ddyo gwa Katonda. Omuwendo kkumi n’asatu kibonero ky’obujeemu, era mu biseera byombi, oba nga enjiri yabuulirwa ye Kristo yennyini, oba mu kiseera ekyokubiri nga yabuulirwa abayigirizwa be, Abayudaaya abakaayana baajeema ku bubaka bw’enjiri.

Both periods are the same duration, possess the signature of Alpha and Omega, and identify the same gospel message. Those two periods are to be brought together “line upon line.” The methodology of “line upon line,” is the testing methodology of the latter rain. It is the methodology of the last days, and the truths which are identified and established by that methodology in the last days are what purges or purifies the sons of Levi during the sealing of the one hundred and forty-four thousand.

Ebiseera byombi birina obuwanvu obumu, birina omukono gwa Alufa n’Omega, era bimanyisa obubaka bwa Enjiri obumu. Ebiseera ebyo bibiri biteekwa okuleetebwa wamu "olunyiriri ku lunyiriri." Enkola eya "olunyiriri ku lunyiriri" ye nkola ey’okugezesa ey’enkuba ey’oluvannyuma. Ye nkola y’ennaku ez’enkomerero, era amazima agamanyizibwa era agasimbibwa mu nkola eyo mu nnaku ez’enkomerero ge gatukuza abaana ba Lewi mu kiseera ky’okuteekebwako akabonero kw’abo 144,000.

> Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.

> Ani gw’anaayigiriza amagezi? era ani gw’anaaleetera okutegeera enyigiriza? Abo abamaze okulekebwa ku mata, era abaggibwako ku mabere. Kubanga kiragiro ku kiragiro, kiragiro ku kiragiro; olunyiriri ku lunyiriri, olunyiriri ku lunyiriri; wano katono, era eyo katono. Kubanga n’emimwa egy’okukuta n’olulimi olulala anaayogerera abantu bano. Be yagamba nti, Kino kwe kuwuumulo mwe muyinza okuwuumya omukoowu; era kino kwe kuzzaamu amaanyi; naye tebaayagala kuwulira. Naye ekigambo kya Mukama kyababera kiragiro ku kiragiro, kiragiro ku kiragiro; olunyiriri ku lunyiriri, olunyiriri ku lunyiriri; wano katono, era eyo katono; balyoke batambule, ne bagwa emabega, ne bamenyeka, ne basibibwa mu mutego, ne batwalibwa. Isaaya 28:9-13.

The next verse in Isaiah addresses the scornful men that rule the people of Jerusalem. For those scornful men, the “rest and the refreshing” (the latter rain), which they refused to “hear,” is what causes them to “go, and fall backward, and be broken, and snared, and taken.” That test was presented to them from another tongue, for Elijah, John the Baptist and William Miller were not trained in the theological schools of their respective histories. The latter rain message that tests Laodicean Adventism, is the message that is produced by the application of “line upon line.”

Ekyawandiikibwa ekiddako mu Isaaya kyogera ku basajja abenyooma abakulembera abantu ba Yerusaalemi. Eri abo basajja abenyooma, "okuwummula n'okuzzaamu amaanyi" (enkuba ey'oluvannyuma), gye bebaagaana okuwulira, kye kibaleetera "okugenda, ne bagwa emabega, ne bamenyeka, ne bakwatibwa mu mitego, ne batwalibwa." Okukemebwa okwo kwalangirirwa eri bo mu lulimi olulala, kubanga Eriya, Yokaana Omubatiza ne William Miller tebaasomesebwa mu masomero ga teologiya ag'omu biseera byabwe eby'enjawulo. Obubaka bw'enkuba ey'oluvannyuma obukebera Adiventisimu wa Laodikea, ye bubaka obuvuddemu mu kukozesebwa kwa "olunyiriri ku lunyiriri."

When the first three and a half years of the week in which Christ confirmed the covenant is laid over the second three and a half years, we find prophetic light that clarifies any seeming inconsistencies that might arise in an inquiring mind. The week was when the Messenger of the Covenant was to confirm the covenant, and a biblical covenant must be confirmed with blood. The baptism and crucifixion of Christ and the stoning of Stephen all identify blood. Both lines represent the blood of the covenant, and those lines are confirming the covenant.

Bwe tuteeka emyaka esatu n’ekitundu egyasooka egy’omu wiiki mwe Kristo yakakasa endagaano ku waggulu w’emyaka esatu n’ekitundu egy’eddirira, tufuna omusana gw’obunnabbi ogunnyonnyola obutakkiriziganya obulabika ng’obuliwo obuyinza okuvukira mu mutima ogunoonya. Wiiki eyo ye yali ekiseera Omubaka w’Endagaano lwe yali alina okukakasa endagaano, era endagaano eya Bayibuli erina okukakasibwa n’omusaayi. Okubatizibwa n’okubambibwa kwa Kristo ku musaalaba, n’okukubibwa amayinja kwa Stefano, byonna biraga omusaayi. Elayini zombi ziyimira omusaayi gw’endagaano, era elayini ezo zikakasa endagaano.

When brought together “line upon line,” the baptism and crucifixion are the first waymark, and the crucifixion and stoning of Stephen are the last waymark. When brought together into one line we find the cross and Michael standing up at the death of Stephen as two witnesses of the Jews sealing their rejection of the gospel. The death of Christ, is also the death of His disciple Stephen, which is Passover when the two lines are combined. Three days later Christ is resurrected as the First Fruit offering.

Bwe tubiyunga wamu, ‘olunyiriri ku lunyiriri,’ okubatizibwa n’okubambibwa ku musaalaba bye bifuuka akabonero akalaga ekkubo akasooka, era okubambibwa ku musaalaba n’okutemereza Stefano amayinja bye bifuuka akabonero akalaga ekkubo akasembayo. Bwe tubikuŋaanya mu lunyiriri lumu tusangamu omusaalaba ne Mikaeri ng’ayimirira mu kufa kwa Stefano, nga bajulirwa babiri abakkakasa okugaana kw’Abayudaaya enjiri. Okufa kwa Kristo kwe kwo kufa kwa muyigirizwa we Stefano, era bwe tuyunga ennyiriri ebbiri wamu, ekyo kye Paasika. Oluvannyuma lw’ennaku ssatu Kristo azuukira ng’ekiweebwayo ky’ebiibala eby’olubereberye.

> But now is Christ risen from the dead, and become the first fruits of them that slept. 1 Corinthians 15:20.

> Naye kaakano Kristo azuukidde mu bafu, n’afuuka omubereberye w’abo abasinzira. 1 Abakkolinso 15:20.

In between Passover and the feast of First Fruits on the third day is the beginning of the feast of Unleavened Bread. Unleavened bread does not “rise”, and Christ did not rise on the second day, He rose on the third day. Christ and Stephen die together in the “line upon line” application, but Stephen is resurrected after Christ for there is an order to the first fruit resurrection.

Wakati wa Paska n’Embaga y’Ebibala Ebyasooka, ku lunaku olw’okusatu, we watandikira Embaga y’Omugaati Ogutaliimu Yisiti. Omugaati ogutaliimu yisiti teguzuuka, era Kristo teyazuukira ku lunaku olw’okubiri, yazuukira ku lunaku olw’okusatu. Kristo ne Sitefano bafa wamu mu kukozesa kwa "olunyiriri ku lunyiriri," naye Sitefano azuukizibwa oluvannyuma lwa Kristo kubanga okuzuukira okw’ebibala ebyasooka kulina enteekateeka.

> But every man in his own order: Christ the first fruits; afterward they that are Christ’s at his coming. 1 Corinthians 15:22.

> Naye buli muntu mu mpalo ye: Kristo ekibala ekyasooka; oluvannyuma abo ab’e Kristo mu kujja kwe. 1 Abakkolinso 15:22.

The Spring feasts cannot be separated from each other, for they are directly related to one another. In this sense, Pentecost represents the soon-coming Sunday law, when there will be a repetition of the pouring out of the Holy Spirit, and the second voice of Revelation chapter eighteen will then call those that do not currently know the gospel, to come out of Babylon. The word “Babylon,” is based upon the word, “Babel,” which means confusion, for it was in the fall of Babel that God confused the languages, and it was at Pentecost that God reverses the confusion of the languages in order to carry the gospel to the world. Thus Pentecost and the Sunday law align.

Embaga ez’omu kiseera ky’ekyeya teziyinzika okuyawulwamu, kubanga zikwatana ddala. Mu ngeri eyo, Pentekooti eyimirira mu kifo ky’etteeka lya Ssande eririjja amangu, ng’olwo walibaawo okuddibwamu okw’okufukibwa kw’Omwoyo Omutukuvu, era n’eddoboozi ery’okubiri ery’Okubikkulirwa essuula ey’ekkumi n’omunaana liriyita abo abatakumanya enjiri kaakano, bave mu Babulooni. Ekigambo “Babulooni” kisinziira ku kigambo “Babeeri,” ekitegeeza okulalanyizibwa, kubanga ku Babeeri Katonda we yalalanyiriza ennimi, era ne ku Pentekooti Katonda we yazaawo okulalanyizibwa kw’ennimi alyoke atwale enjiri mu nsi yonna. Noolwekyo Pentekooti n’etteeka lya Ssande bikwatagana.

At Pentecost the gift of languages was given to the disciples, but their message then was still restricted to the Jews. When both lines are brought together Pentecost occurs in the year 34, when Stephen was stoned and the gospel was then carried to those who do not currently know the gospel.

Ku Pentekooti ekirabo ky’ennimi kyaweebwa eri abayigirizwa, naye mu kiseera ekyo obubaka bwabwe bwali bukyali bukomekkeddwa eri Abayudaaya bokka. Bwe bitwalibwa awamu emirongo gyombi, Pentekooti eba mu mwaka gwa 34, lwe Stefano yakubibwa amayinja era olwo Enjiri ne etwalibwa eri abo abatamanyi Enjiri kati.

Stephen represents those who are resurrected “at His coming,” but who have died with Him. The First Fruit offering marks the resurrection of Christ on the third day, and it also marks the beginning of the Feast of Weeks, which is also the feast of Pentecost, and which commemorates the giving of the Ten Commandments at Sinai.

Suteefano akiikirira abo abazuukizibwa ‘mu kujja kwe,’ naye nga baafudde wamu naye. Ekiweebwayo ky’Omwibala ogusooka kiraga okuzuukira kwa Kristo ku lunaku olw’okusatu, era kiraga n’okutandika kw’Embaga ya Wiiki, eyitibwa ne Embaga ya Pentekooti, ejjukira okuweebwa kw’Amateeka Ekkumi ku Sinaayi.

October 22, 1844, aligns with the cross, for among other proofs Sister White aligns the disappointment of the disciples after the cross with the disappointment that followed October 22, 1844. Both the cross and October 22, 1844, prefigure the soon-coming Sunday law. Pentecost also typifies the soon coming Sunday law, but Pentecost came fifty-two days after the cross. The cross, which was typified by Passover, ushers in a series of feasts which commemorate the old paths of ancient Israel from the night the angel of death passed over Egypt, through to the giving of the law. Though the feasts possess their own distinctions, they are inseparably linked to each other. It is therefore accurate to apply the complete fifty-two days from Passover to Pentecost as one singular waymark.

Okitobba 22, 1844, gakwatanagana n’omusalaba, kubanga, mu bintu ebirala ebiraga kino, Mukyala White afaananyiza okumenyerwa kw’essaubi kw’abayigirizwa oluvannyuma w’omusalaba n’okumenyerwa kw’essaubi ekyagoberera Okitobba 22, 1844. Omusalaba n’Okitobba 22, 1844 byombi byalanga mu maaso etteeka lya Sande eririrawo mu banga ttono. Pentekooti nayo efaananiriza etteeka lya Sande eririrawo mu banga ttono, naye Pentekooti yajja nga wayiseewo ennaku amakumi ataano mu bbiri oluvannyuma w’omusalaba. Omusalaba, ogwafaananyizibwa Embaga ya Paska, guleetawo olunyiriri lw’embaga ezijjukira amakubo ag’edda g’Isirayiri ey’edda okuva ku kiro malaika w’okufa lwe yayitako ku Misiri, okutuuka ku okuwa amateeka. Wadde nga embaga zino zirina eby’enjawulo byazo, zikwataganiddwa mu ngeri eteyawukana. Noolwekyo kituufu okukozesa ennaku amakumi ataano mu bbiri zonna okuva ku Paska okutuuka ku Pentekooti nga akabonero k’ekkubo kamu.

For this reason, the cross, the death of Stephen, and Pentecost all prefigure the soon coming Sunday law, when the progressive executive judgment upon Modern Babylon begins, as the second voice of Revelation chapter eighteen begins to call God’s other flock out of Babylon. It is at that waymark that the executive judgment upon Jerusalem arrived, though God in His mercy deferred the actual destruction of the temple and city nearly forty years after the cross to the year 70. The destruction of ancient Jerusalem represents the beginning of the progressive executive judgment that begins in the United States when “national apostasy is followed by national ruin.”

Olw’ensonga eyo, Omusaalaba, okufa kwa Sitefano, ne Pentekooti byonna byalanga mu maaso etteeka lya Sande eriri okumpi okutuuka, ng’okusalira omusango okussa mu nkola okwongerera mu maaso ku Babulooni ya mulembe guno kutandika, era eddoboozi ery’okubiri mu Kubikkulirwa essuula kkumi n’omunaana litandika okuyita endiga endala za Katonda zifulume mu Babulooni. Kuli ku kabonero ak’ekkubo ako we yatuukira okusalira omusango okussa mu nkola ku Yerusaalemi, newankubadde Katonda olw’okusaasira kwe yasubika okuzikirizibwa okwennyini kwa yeekaalu n’ekibuga nga kumpi emyaka amakumi ana oluvannyuma w’Omusaalaba, okutuusa mu mwaka 70. Okuzikirira kwa Yerusaalemi ey’edda kulaga entandikwa y’okusalira omusango okussa mu nkola okwongerera mu maaso okutandika mu Amerika Amagatte, “ng’okujeemera kwa ggwanga ku by’eddiini kugobererwa okuzikirira kw’eggwanga.”

Truth is established upon the testimony of two, and in the two lines of three and a half years that Christ confirmed the covenant we find two witnesses of a death and resurrection that is associated with the history that identifies the soon-coming Sunday law. That Sunday law in Revelation chapter eleven, is identified as the “hour of the great earthquake.” That “hour” is directly connected to two witnesses that gave a testimony of three and a half years. Their testimony ends with their death and resurrection.

Amazima gasimbibwa ku bujulizi bw’ababiri, era mu biseera bibiri eby’emyaka esatu n’ekitundu Kristo lwe yakakasa endagaano, tusangamu abajulizi babiri abajulira okufa n’okuzuukira, nga kino kikwatagana n’ebyafaayo ebiraga etteeka lya Ssande eririrawo mu bbanga ttono. Etteeka eryo lya Ssande, mu Kubikkulirwa essuula kkumi n’emu, limanyibwa nga “ssaawa ey’okunyeganyega okunene kw’ensi.” Eyo “ssaawa” yeegatta butereevu n’abajulizi babiri abaawa obujulizi bw’emyaka esatu n’ekitundu. Obujulizi bwabwe buggwa ne kufa kwabwe n’okuzuukira kwabwe.

Their testimony of three and a half years, followed by their death and resurrection has been represented by the death and resurrection of both Jesus and Stephen, for “line upon line,” Stephen is represented as being resurrected with Christ. In the feast of First Fruits, two primary offerings were presented.

Obujulizi bwabwe mu bbanga ly’emyaka esatu n’ekitundu, nga kiddiriddwa okufa kwabwe n’okuzuukira kwabwe, bukiikiriddwa mu kufa n’okuzuukira kwa Yesu ne Stefano bombi; kubanga, ‘olunyiriri ku lunyiriri,’ Stefano akiikiriziddwa ng’azuukidde wamu ne Kristo. Mu mbaga y’ebibala ebisooka, ebiweebwayo ebikulu bibiri byaleetebwa.

One was a lamb without blemish, and the other an offering of barley. The barley represented the crop to follow, and the lamb represented Christ. Christ was resurrected on the third day, and Stephen represented those that follow, and the barley represented the crop that was to follow. The two witnesses in Revelation eleven testified for three and a half years, after which they were then slain and then were resurrected three and a half days later. Those two witnesses had been typified by Christ, who was the First Fruits, for they represent the one hundred and forty-four thousand, who are also first fruits.

Omu yali omwana w’endiga atalina kamogo, era omulala kyali ekiweebwayo kya sayiri. Sayiri yakiikirira envunike eyaliddirira, ate omwana w’endiga yakiikirira Kristo. Kristo yazuukira ku lunaku olw’okusatu, ate Sitefano yakiikirira abaliddirira, era sayiri yakiikirira envunike eyali egenda okuliddirira. Abajulizi ababiri mu kitabo ky’Okubikkulirwa omutwe ogw’ekkumi n’emu baawa obujulizi okumala emyaka esatu n’ekitundu, oluvannyuma ne battibwa, ne bazuukizibwa oluvannyuma lw’ennaku ssatu n’ekitundu. Abo bajulizi ababiri baali bafaananyizibwa Kristo, eyali ebibala eby’olubereberye, kubanga bakiikirira 144,000, nabo be bibala eby’olubereberye.

> And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:1–5.

> Ne ndaba, laba, Omwana gw’endiga ng’ayimiridde ku lusozi olwa Sayuuni, era nga wamu naye enkumi kikumi ana mu nnya, nga erinnya lya Kitaawe liwandiikiddwa ku malaka g’emitwe gyabwe. Ne mpulira eddoboozi okuva mu ggulu, ng’eddoboozi ly’amazzi mangi, era ng’eddoboozi ly’okukuba kw’enkuba okunene; ne mpulira eddoboozi ly’abakuba nnanga nga bakuba nnanga zaabwe. Ne bayimba oluyimba oluggya mu maaso g’entebe ey’obwakabaka, ne mu maaso g’ebisolo ebina, ne mu maaso g’abakadde; so tewali muntu eyasobodde okuyiga oluyimba olwo wabula enkumi kikumi ana mu nnya, abanunulibwa okuva mu nsi. Abo be batatonooneka n’abakazi; kubanga be bawere. Abo be bagoberera Omwana gw’endiga gy’anaagenda yonna. Abo baanunulibwa okuva mu bantu okubeera ebibala ebyasooka eri Katonda n’Omwana gw’endiga. Era mu kamwa kaabwe tewaazuulibwa bukuusa: kubanga bataliiko kamogo mu maaso g’entebe ya Katonda. Okubikkulirwa 14:1-5.

The barley offering on the feast of First Fruits represented the crop that was to follow, and Stephen in the year 34, followed Christ’s death in the year 31, though “line upon line,” they died at the same waymark. In relation to the first fruit offerings, Christ was the lamb that was slain and Stephen was the barley. According to Paul “Christ” is “the first fruits of them that slept,” and then “afterward they that are Christ’s at his coming.” The one hundred and forty-four thousand are first fruits, and they are those “which follow the Lamb whithersoever he goeth.”

Ekiweebwayo ky'obulyayi ku mbaga y'ebibala ebyasooka kyakiikirira okuvunwa okwaddirira, era Stefano mu mwaka gwa 34 yagoberera okufa kwa Kristo mu mwaka gwa 31, newaakubadde 'olunyiriri ku lunyiriri,' baafa ku kabonero kye kimu. Mu by'ebiweebwayo by'ebibala ebyasooka, Kristo yali omwana gw'endiga eyattibwa, ate Stefano yali obulyayi. Ng'omu Pawulo bw'agamba, 'Kristo' ye 'ebibala ebyasooka eby'abafu,' oluvannyuma 'abo abaa Kristo mu kujja kwe.' Emitwalo kkumi nnya n'enkumi nnya beebibala ebyasooka, era be 'abagoberera omwana gw'endiga wonna w'agenda.'

In the “hour” of the “great earthquake” of Revelation chapter eleven, the two witnesses that have prophesied for three and a half years, only to be slain and lie in the streets for three and a half days, are resurrected. They are those represented by Stephen who prophetically was resurrected with Jesus, but also after Jesus. They are therefore resurrected “three and a half days,” after they are murdered by the beast that ascended from the bottomless pit. The same “hour,” that they are resurrected they ascend to heaven as an ensign. The process of their resurrection and ascension is carefully outlined in God’s prophetic Word, and it includes that they were typified by the literal death of Stephen, thus representing a spiritual death that is accomplished upon the two witnesses as they are transformed from the Laodicean movement of the third angel unto the Philadelphian movement of the third angel.

Mu "ssaawa" ey’"ekikankano ekinene ky’ensi" ekiri mu Okubikkulirwa essuula kkumi n’emu, abajulizi babiri abaabadde balagula okumala emyaka esatu n’ekitundu, ne batibwa ne baleekezebwa mu nguudo okumala ennaku ssatu n’ekitundu, bazzuukizibwa. Bebo abaayimiririzibwa mu Sitefano, eyalabikibwa mu bunnabbi ng’azuukidde wamu ne Yesu, naye era oluvannyuma lwa Yesu. Noolwekyo bazzuukizibwa "ennaku ssatu n’ekitundu," oluvannyuma lwe battiddwa ekisolo ekyava mu kinnya eky’obuziba ekitalina nkomo. Mu "ssaawa" eyo nyo, bwe bazzuukizibwa, balinnya mu ggulu ng’ekibendera. Enkola y’okuzuukira kwabwe n’okulinnyira mu ggulu esengekedwawo bulungi mu Kigambo kya Katonda eky’obunnabbi, era mulimu ne kye kimu nti baalagirwa mu kifaananyi eky’okufa kwa Sitefano okutuufu, bwe batyo nga kiriikirira okufa okw’omwoyo okutuukirizibwa ku bajulizi babiri abo, nga bakyusibwa okuva mu mutendera ogw’ey’e Lawodikiya ogw’omubaka ow’okusatu okutuuka ku mutendera ogw’ey’e Firaderfiya ogw’omubaka ow’okusatu.

We will continue this study in the next article.

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

> “One thing is certain: those Seventh-day Adventists who take their stand under Satan’s banner will first give up their faith in the warnings and reproofs contained in the Testimonies of God’s spirit.

> Ekintu kimu kikakafu: abo Abadiventisti ab’Olunaku Olw’omusanvu abayimirira wansi w’ekibendera lya Sitaani banasooka kuleka okukkiriza kwabwe mu bulabula n’okunenya ebiri mu Bujulizi bw’Omwoyo gwa Katonda.

> “The call to greater consecration and holier service is being made, and will continue to be made. Some who are now voicing Satan’s suggestions will come to their senses. There are those in important positions of trust who do not understand the truth for this time. To them the message must be given. If they receive it, Christ will accept them, and will make them workers together with him. But if they refuse to hear the message, they will take their stand under the black banner of the Prince of Darkness.

> Okuyitibwa okw’okwongera okwewaayo n’obuweereza obutukuvu obusinga kukolebwa, era kuligenda mu maaso kukolebwa. Abamu abali kaakano nga bayogerera ebiteeso bya Setaani balikomawo mu bwenge. Waliwo abali mu bifo eby’obwesigwa eby’ekikulu abatategeera amazima ag’ekiseera kino. Eri bo, obubaka busaanidde okuweebwa. Bwe bakikkiriza, Kristo alibakkiriza, era alibafuula bakozi wamu naye. Naye bwe bagaanira ddala okuwulira obubaka, balinywera wansi w’ekibendera ekirabika enzirugavu kya Omulangira w’ekizikiza.

> “I am instructed to say that the precious truth for this time is open more and more clearly to human minds. In a special sense men and women are to eat of Christ’s flesh and drink of his blood. There will be a development of the understanding, for the truth is capable of constant expansion. The divine originator of truth will come into closer and still closer communion with those who follow on to know him. As God’s people receive his word as the bread of heaven, they will know that his goings forth are prepared as the morning. They will receive spiritual strength, as the body receives physical strength when food is eaten.

> Ndagiddwa okwogera nti amazima ag’omuwendo ag’ebiseera bino gaggulwawo bulijjo era ne gakyeyoleka obulungi ennyo mu bwongo bw’abantu. Mu ngeri ey’enjawulo, abasajja n’abakazi balina okulya omubiri gwa Kristo n’okunywa omusaayi gwe. Walijjawo okukula kw’okutegeera, kubanga amazima galina obusobozi obw’okweyongera bulijjo. Katonda, Omutandisi w’amazima, ajja okuyingira mu bumu obusembye era obusingasinga n’abo abagoberera nga bagenderera okumumanya. Bwe abantu ba Katonda banaakiriza ekigambo kye ng’omugaati ogw’omu ggulu, bajja kumanya nti okufuluma kwe kutegekeddwa ng’enkya. Bajja kufuna amaanyi ag’omwoyo, nga n’omubiri bwe gufuna amaanyi ag’eby’omu mubiri nga emmere eriiddwa.

> “We do not half understand the Lord’s plan in taking the children of Israel from Egyptian bondage, and leading them through the wilderness into Canaan.

> Tetutegeera na katono enteekateeka ya Mukama mu okubaggya abaana ba Isirayiri mu buddu bw’e Misiri, era n’okubakulembera okuyita mu ddungu okubayingiza mu nsi ya Kaanani.

> “As we gather up the divine rays shining from the gospel, we shall have a clearer insight into the Jewish economy, and a deeper appreciation of its important truths. Our exploration of truth is yet incomplete. We have gathered up only a few rays of light. Those who are not daily students of the Word will not solve the problems of the Jewish economy. They will not understand the truths taught by the temple service. The work of God is hindered by a worldly understanding of his great plan. The future life will unfold the meaning of the laws that Christ, enshrouded in the pillar of cloud, gave to his people.” Spalding and Magan, 305, 306.

> Bwe tukungaanya ensanafu z’ekitangaala eby’obwakatonda ezikyaka okuva mu Njiri, tujja kufuna okutegeera obulungi okusinga ku nteekateeka y’Abayudaaya, era n’okusiima okw’ennongezi eri amazima gaayo ag’ekikulu. Okunoonyereza kwaffe ku mazima tekunnatuukirira. Tukungaanyizza ensanafu ntono zokka z’ekitangaala. Abo abataba abayizi b’Ekigambo buli lunaku tebasobola kutaawulula ebibuuzo eby’enteekateeka y’Abayudaaya. Tebajja kutegeera amazima agayigirizibwa mu buweereza bwa yeekaalu. Omulimu gwa Katonda guzizikiddwa olw’okutegeera okw’ensi ku nteekateeka ye ennene. Obulamu obujja buliyanjulula amakulu g’amateeka Kristo, nga akwekeddwa mu musimbu gw’ekire, ge yagaba eri abantu be. Spalding and Magan, 305, 306.

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