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# The Hour of God's Judgment is Come - Number One

Essaawa y'omusango gwa Katonda etuuse - Ennamba Emu

The Judgment of the Living and the Prophetic Significance of 9/11

Okusalibwa omusango kw’abalamu n’amakulu g’obunnabbi ga 9/11

Author

Jeff Pippenger

Published

December 18, 2024

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For quite some time, in fact from immediately after 9/11, we have consistently taught that the judgment of the living began at 9/11. We understood this fact from a multitude of biblical witnesses, which upheld it from completely different directions. Since July 2023, we have understood even more details of the judgment of the living, which began at 9/11, compared to the details discovered shortly after 9/11. Why did the judgment of the living begin at 9/11? What is the biblical judgment of the living?

Okuva dda nnyo, era mu butuufu okuva amangu ddala oluvannyuma lwa 9/11, tuyigiriza bulijjo nti okusala omusango kw’abalamu kwatandika ku 9/11. Twategeera kino okuva mu bajulizi ba Bayibuli abangi ennyo, abaakyawagira okuva mu njuyi ez’enjawulo ddala. Okuva mu Julaayi 2023, tutegedde obulambulukufu obusingawo ku kusala omusango kw’abalamu okw’atandika ku 9/11, okusinga obulambulukufu bwe twazuula amangu ddala oluvannyuma lwa 9/11. Lwaki okusala omusango kw’abalamu kwatandika ku 9/11? Kiki okusala omusango kw’abalamu okwa Bayibuli?

In the first chapter in the book of Revelation, the main characteristic identified of Christ is that He is Alpha and Omega, the Beginning and Ending, the First and the Last. He provides an example of that very attribute of His character when He commanded John to write the things that were, and in so doing John would also be writing things to come. Jesus always illustrates the end with the beginning. It is who He is.

Mu ssuula esooka mu kitabo ky’Okubikkulirwa, ekiranga ekikulu ennyo ekyategeezebwa ku Kristo kye kino nti Ye Alufa ne Omega, Entandikwa n’Enkomerero, Owasooka n’Owasemba. Yawa ekyokulabirako ekyennyini eky’ekikula kye bwe yalagira Yokaana okuwandiika ebintu ebyaliwo, era mu kukikola bw’atyo Yokaana n’awandiika n’ebyo ebigenda okujja. Yesu bulijjo alaga enkomerero ng’akozesa entandikwa. Kye ye.

The Bible identifies Jesus as the Word. The first book in the Bible, Genesis, means ‘beginning.’ The last book of the Bible is the book of Revelation and the truths first presented in the book of Genesis are addressed in the book of Revelation. Genesis is the Alpha and Revelation is the Omega, and together they are the Word, and the Word is Jesus, who is the Alpha and Omega. God’s signature, or His name is written within every passage of biblical prophecy. That signature confirms that the light in the passage is truth.

Bayibuli eraga nti Yesu ye Kigambo. Ekitabo ekisooka mu Bayibuli, Olubereberye, kitegeeza ‘entandikwa.’ Ekitabo ekyisembayo mu Bayibuli ye Okubikkulirwa, era eby’amazima ebyasooka okulabisibwa mu kitabo ky’Olubereberye byogerwako mu kitabo ky’Okubikkulirwa. Olubereberye ye Alufa, ate Okubikkulirwa ye Omega, era nga wamu biba Ekigambo, ate Ekigambo ye Yesu, oyo ye Alufa era ne Omega. Akasayini ka Katonda, oba erinnya lye, kawandiikiddwa mu buli kitundu ky’ebyawandiikibwa eby’obunnabbi. Akasayini ako kakakasa nti ekitangaala ekiri mu kitundu ekyo kye mazima.

If an interpretation of a passage of prophecy does not bear the signature of God, which is His name, which is His character; therefore, the interpretation is incorrect. There are other tests which should be brought to bear when interpreting God’s prophetic Word, but whichever test a person might apply, the test should be defined within God’s Word. If there are no manmade tests, there are less manmade interpretations. So, why? And what? Is the biblical judgment of the living that began on 9/11?

Oba ennyonnyola y'ekitundu ky'obunnabbi teriko kasayini ka Katonda — kye erinnya lye, era kye kikula kye — kale ennyonnyola eyo si ntuufu. Waliwo ebigezo ebirala ebisaanidde okukozesebwa bwe tuba tunnyonnyola Ekigambo kya Katonda eky'obunnabbi, naye ekigezo kyonna omuntu ky'ayinza okukozesa, kibenga ky'alambikiddwa mu Kigambo kya Katonda. Singa tewali bigezo eby'akolebwa bantu, n'ennyonnyola ez'akolebwa bantu ziba ntono. Kale, lwaki? Era ki? Okusalira abalamu omusango okw'omu Bayibuli okwatandika nga 9/11?

When Christ introduces Himself in the book of Revelation, He identifies Himself as the beginning and ending, and uses the prophet John to illustrate what that attribute of His character represents. He identifies the message of the entire book as a revelation of Himself. He commands John to write what was then existing in John’s world, and in so doing John would be recording what shall be at the end of the world. John was one of the twelve leaders at the beginning of the Christian church, and John therefore is illustrating the ending of the Christian church, represented by the one hundred and forty-four thousand and the great multitude in Revelation chapter seven.

Bwe Kristo yeeyanjulira mu kitabo ky’Okubikkulirwa, yeetegeeza nti ye ntandikwa n’ekomerero, era akozesa nnabbi Yokaana okulaga ekitegeeza ky’ekyo ekiraga obuntu bwe. Alangirira nti obubaka bw’ekitabo kyonna bwe kubikkulirwa kwe ye mwennyini. Alagira Yokaana awandiike ebyaaliwo mu nsi Yokaana mwe yabeeranga mu kiseera ekyo, era bw’atyo Yokaana yandiba ng’awandiika ebigenda okubaawo ku nkomerero y’ensi. Yokaana yali omu ku batume kkumi n’ababiri ku ntandikwa y’ekkanisa ey’Ekikristaayo, era n’olwekyo Yokaana alaga enkomerero y’ekkanisa ey’Ekikristaayo, eyayimiririrwa abantu 144,000 n’ekibiina ekinene ennyo mu Okubikkulirwa essuula ey’omusanvu.

The biblical logic is this: Jesus is the Word, by which all things were created, the Word that has always existed with His Father and He is also the Bible, for He is the Word of God. The first attribute of Christ’s character that is introduced in the last message of God’s Word is that He illustrates the end of a thing, with the beginning of that very same thing. If this truth about God’s character is not applied to a person’s study of the Bible, they cannot truly know what the judgment of the living is, and why it began at 9/11, and more importantly, why it is almost over.

Endowooza ya Baibuli eri bw’eti: Yesu ye Kigambo, mwe mwatondebwa ebintu byonna, Ekigambo ekyabeeranga ddala ne Kitaawe okuva ku lubereberye; era ye Baibuli, kubanga ye Kigambo kya Katonda. Ekintu ekisooka ekiranga engeri Kristo gy’ali, ekiyanjiziddwa mu bubaka obusembayo obw’Ekigambo kya Katonda, kye kino: alaga nti enkomerero y’ekintu erabikira mu ntandikwa y’akyo kennyini. Bw’oba amazima gano agakwata ku butonde bwa Katonda tegakozeseddwa mu ngeri omuntu gy’asomamu Baibuli, tasobola kumanya ddala kiki kye kusala omusango kw’abalamu, n’olwaki kwatandikira ku 9/11, era n’okusinga byonna lwaki kumpi kuwedda.

As an example of the principle of Alpha and Omega, ancient Israel typifies modern Israel, which is a prophetic truth that can also be identified as literal Israel typifies spiritual Israel. No matter how it might be expressed both ancient literal Israel and modern spiritual Israel have a beginning history and an ending history. Three of the four histories are in the past, and we are now in the fourth and final history.

Ng’eky’okulabirako ku nsonga ya Alufa ne Omega, Isirayiri ey’edda eraga ekifaananyi kya Isirayiri ey’omu biro bino, ekyo nga kye mazima ag’obunnabbi era nga kiyinza okumanyibwa nga Isirayiri w’omubiri afaananyiriza Isirayiri w’omwoyo. Nga bwe kiyinza okuyogerwamu mu ngeri yonna, Isirayiri w’omubiri ey’edda n’Isirayiri w’omwoyo ey’omu biro bino byombi birina entandikwa mu byafaayo era ne nkomerero mu byafaayo. Ebisatu ku byafaayo ebina bino biri mu byayita, era kati tuli mu eky’okuna ekisembayo mu byafaayo.

The three past histories represent three witnesses of the last generation of earth’s history. Those three past histories identify the generation that is represented as the one hundred and forty-four thousand in the book of Revelation. There are other prophetic lines of history that also address the one hundred and forty-four thousand, but the number of the one hundred and forty-four thousand contains the prophetic symbolism that the one hundred and forty-four thousand are those who are prophetically represented by multiplying the twelve tribes of ancient literal Israel, with the twelve disciples of modern spiritual Israel.

Ebyafaayo bisatu eby’edda bimiririra abajulizi basatu b’ekisika eky’enkomerero mu byafaayo by’ensi. Ebyo biraga ekisika ekiyimiririddwa ng’abantu emitwalo kkumi na nnya n’enkumi nnya mu kitabo ky’Okubikkulirwa. Waliwo n’emirongo emirala egy’ebyafaayo egy’obunnabbi egikwata ku emitwalo kkumi na nnya n’enkumi nnya, naye omuwendo gw’emitwalo kkumi na nnya n’enkumi nnya gulinamu ekifaananyi eky’obunnabbi ekiraga nti emitwalo kkumi na nnya n’enkumi nnya be abo abakiikirizibwa mu bunnabbi nga ebika kkumi na bibiri bya Isirayiri wa ddala ey’edda bikubiddwa ku bayigirizwa kkumi na babiri ba Isirayiri ow’omwoyo ow’omu kiseera kino.

As another example of Alpha and Omega, the three angels of Revelation chapter fourteen represent a beginning and ending history. The Millerite movement represents the beginning history of the three angels, and the movement of the one hundred and forty-four thousand represents the history at the ending of the message of the third angel. The alpha movement announced the opening of the investigative judgment on October 22, 1844. The omega movement announced the opening of the judgment of the living, identifying its commencement as 9/11.

Nga eky’okulabirako ekirala kya Alpha ne Omega, bamalayika basatu mu kitabo ky’Okubikkulirwa essuula ey’ekkumin nnya bayimirira olutandikwa n’enkomerero y’ebyafaayo. Ekibiina kya Millerite kiyimirira olutandikwa lw’ebyafaayo by’abamalayika abo basatu, ate ekibiina ky’abantu 144,000 kiyimirira ebyafaayo eby’oku nkomerero y’obubaka bw’omulayika ow’okusatu. Ekibiina kya Alpha kyalangirira okuggulawo okusala omusango okw’okunoonyereza nga October 22, 1844. Ekibiina kya Omega kyalangirira okuggulawo okusala omusango kw’abalamu, nga kyategeeza nti okutandika kwako kwe 9/11.

A third example of Alpha and Omega, that is easily upheld by inspiration is that in the beginning is the alpha movement of the Millerites, the parable of the ten virgins was fulfilled to the very letter. Sister White identifies the history of the Millerites in the book, The Great Controversy in the context of that parable being fulfilled at that time. She teaches that the omega movement of the one hundred and forty-four thousand will also fulfill the parable of the ten virgins to the very letter. Three brief witnesses of Christ identifying the end with the beginning.

Ekyokulabirako eky’okusatu kya Alufa ne Omega, ekyangu okuwagirwa mu kwolesebwa, kye kino: mu ntandikwa, mu luyiiya lwa Alufa lw’Abamillerite, olugero lw’abawala ekkumi lwatuukirizibwa ddala, nga bwe kyawandiikibwa buli bwaliri. Sister White alondoola ebyafaayo by’Abamillerite mu kitabo The Great Controversy, mu ngeri ey’okulaga nti olugero olwo lwatuukirizibwa mu kiseera ekyo. Ayigiriza nti oluyiiya lwa Omega lwa 144,000 n’alo lulituukiririza olugero lw’abawala ekkumi ddala, nga bwe kyawandiikibwa buli bwaliri. Ebijulirwa bisatu mu bufunze ebya Kristo ebiraga enkomerero ng’ekwatagana n’entandikwa.

At the beginning of ancient Israel, the Lord entered into covenant with the Hebrews as represented by the blood upon the doorposts, which is of course the very first mention of the Midnight Cry in God’s Word. Baptism is a symbol of a covenant relationship with Christ, and Paul teaches us that the Hebrews that left Egypt were all baptized ‘in the “cloud” and in the Red “Sea”.’ Once they were beyond the sea they were given manna, which among other things is a symbol of the seventh-day Sabbath in the context of it being a test.

Ku ntandikwa ya Isirayiri ey’edda, Mukama yayingira mu ndagaano n’Abaebbulaniya, nga kiragirwa omusaayi ogwateekebwa ku mabbali g’emiryango, era ke kumwogerwako okwasooka ddala okw’Okukaaba kw’essaawa ya ttumbi mu Kigambo kya Katonda. Okubatizibwa kubeera kabonero k’endagaano ey’obwenkolagana ne Kristo, era Pawulo atuyigiriza nti Abaebbulaniya abaava e Misiri bonna baabatizibwa mu kire ne mu Nnyanja Emyufu. Bwe baayita emitala w’ennyanja baabwa mana, era, mu bintu ebirala, mana lyali kabonero ka Ssabbiiti y’olunaku olw’omusanvu mu ngeri ey’okuba omugezo.

The “manna” represents their first test and when they failed their tenth and final test when they rejected the message of Joshua and Caleb, the Lord then rejected them as His covenant people and entered into covenant with Joshua and Caleb. When they eventually entered into the Promised Land, the rite of circumcision was not accomplished upon those men born during the forty years, for the rite was ended at the rebellion of Kadesh, and reinstituted at Kadesh just before the entrance. This is a signature of Alpha and Omega.

Emanna yali akabonero k’ekigezo kyabwe ekisooka, era bwe baalemwa ekigezo kyabwe eky’ekkumi n’ekyasembayo, bwe baagaana obubaka bwa Yoswa ne Kalebu, Mukama n’abagaana okubeera abantu be ab’endagaano ye era n’aataba endagaano ne Yoswa ne Kalebu. Oluvannyuma bwe baayingira mu Ttaka Eddisuubizibwa, omukolo gw’okukomola tegwakolebwa ku basajja abo abaazaalibwa mu bbanga lya myaka amakumi ana, kubanga omukolo ogwo gwakoma mu bujeemu obwali e Kadesi, era ne gusimbibwawo nate e Kadesi nga katono okuyingira. Kino ke kabonero ka Alufa ne Omega.

The forty years wandering in the wilderness began with the rebellion against the message of Joshua and Caleb, and it ended with the rebellion of Moses striking the Rock, and thus misrepresenting God’s character and work. The beginning of ancient Israel illustrates the end of ancient Israel.

Entambula y’emyaka amakumi ana mu ddungu yatandika n’okujeemera obubaka bwa Yoswa ne Kalebu, era ne yaggwa n’okujeema kwa Musa bwe yakuba Ejjinja, n’atyo n’ayimiririza Katonda mu ngeri ektali ya ddala ku mpisa ye n’omulimu gwe. Entandikwa ya Isirayiri ey’edda eraga enkomerero ya Isirayiri ey’edda.

At the end of ancient Israel, Jesus as the “Messenger of the Covenant” in Malachi chapter three, came to confirm the “covenant” with many for one week, in fulfillment of Daniel chapter nine. As the Messenger of the Covenant, Christ entered into covenant with the Christian church in the very history where He passed by the former covenant people. In the beginning of ancient Israel as God’s covenant people the Lord passed by a former covenant people and entered into covenant with a new chosen people. He did the very same thing at the end of ancient Israel.

Mu nkomerero ya Isirayiri ey’edda, Yesu, ng’Omutumwa w’Endagaano eyogerwako mu Malaki essuula esatu, yajja okukakasa “endagaano” n’abangi okumala ewiiki emu, ng’atuukiriza Danyeri essuula omwenda. Nga Omutumwa w’Endagaano, Kristo yayingira mu ndagaano n’Ekkanisa ya Bakristaayo mu byafaayo bimu mwe yabaleka ku bbali abantu ab’endagaano ey’edda. Ku ntandikwa ya Isirayiri ey’edda ng’abantu ba Katonda ab’endagaano, Mukama yaleka ku bbali abantu ab’endagaano eyasooka n’ayingira mu ndagaano n’abantu abaalondebwa abapya. Yakola kye kimu ddala ku nkomerero ya Isirayiri ey’edda.

A symbol of a covenant is the marriage, and from the birth of Christ unto the destruction of Jerusalem in 70AD, prophecy sets forth a progressive divorce of God from ancient literal Israel. So, when was the divorce actually in force, at His birth, His death, the stoning of Stephen or the destruction of Jerusalem?

Akabonero k’endagaano ke bufumbo, era okuva ku kuzaalibwa kwa Kristo okutuuka ku kuzikirizibwa kwa Yerusaalemi mu mwaka 70 A.D., obunnabbi bulaga okwawukana kwa Katonda ne Isirayiri ey’edda ey’omubiri mu ngeri eyeyongera mpola mpola. Kale, okwawukana okwo kwatuuka mu nkola ddi: ku kuzaalibwa kwe, ku kufa kwe, ku kutirirwa amayinja kwa Sitefano oba ku kuzikirizibwa kwa Yerusaalemi?

> “Meanwhile worshipers from every nation sought the temple which had been dedicated to the worship of God. Glittering with gold and precious stones, it was a vision of beauty and grandeur. But Jehovah was no longer to be found in that palace of loveliness. Israel as a nation had divorced herself from God. When Christ, near the close of His earthly ministry, looked for the last time upon the interior of the temple, He said, ‘Behold, your house is left unto you desolate.’ Matthew 23:38. Hitherto He had called the temple His Father’s house; but as the Son of God passed out from those walls, God’s presence was withdrawn forever from the temple built to His glory.” Acts of the Apostles, 145.

> Mu kiseera ekyo, abasinzizi okuva mu mawanga gonna baanoonya yeekaalu eyali eyaweereddwayo eri okusinza Katonda. Nga yaka mu zzaabu n’amayinja ag’omuwendo, yali ekifaananyi eky’obulungi n’ekitiibwa ekinene. Naye Yakuwa teyayongerangamu kusangibwa mu lubiri olwo olw’obulungi. Isirayiri ng’eggwanga yali yeyawudde ku Katonda. Kristo bwe yali okumpi n’okuggalawo obuweereza bwe ku nsi, yatunula omulundi ogw’enkomerero mu munda mu yeekaalu, n’ayogera nti, ‘Laba, ennyumba yammwe ebalekeddwa nga yazaaye.’ Matayo 23:38. Okutuusa awo yali ayita yeekaalu ennyumba ya Kitaawe; naye bwe Mwana wa Katonda yava mu bbugwe ebyo, okubeerawo kwa Katonda ne kwaggyibwawo ddala emirembe gyonna mu yeekaalu eyazimbirwa ekitiibwa kye.” Ebikolwa by’Abatume, 145.

The day after the Triumphal Entry Christ proclaimed that the Jew’s house was desolate, and the divorce was finalized. So, the divorce was finalized when the sun went down on the day of the Triumphal Entry.

Olunaku oluvuddeko ku Kuyingira okw’Obuwanguzi, Kristo yalangirira nti ennyumba y’Omuyudaaya yali mwegeredde, era okwawukana mu bufumbo kwakakasebwa. Kale, okwawukana mu bufumbo kwakakasebwa enjuba bwe yagwa ku lunaku lw’Okuyingira okw’Obuwanguzi.

> “Jerusalem had been the child of His care, and as a tender father mourns over a wayward son, so Jesus wept over the beloved city. How can I give thee up? How can I see thee devoted to destruction? Must I let thee go to fill up the cup of thine iniquity? One soul is of such value that, in comparison with it, worlds sink into insignificance; but here was a whole nation to be lost. When the fast westering sun should pass from sight in the heavens, Jerusalem’s day of grace would be ended. While the procession was halting on the brow of Olivet, it was not yet too late for Jerusalem to repent. The angel of mercy was then folding her wings to step down from the golden throne to give place to justice and swift-coming judgment. But Christ’s great heart of love still pleaded for Jerusalem, that had scorned His mercies, despised His warnings, and was about to imbrue her hands in His blood. If Jerusalem would but repent, it was not yet too late. While the last rays of the setting sun were lingering on temple, tower, and pinnacle, would not some good angel lead her to the Saviour’s love, and avert her doom? Beautiful and unholy city, that had stoned the prophets, that had rejected the Son of God, that was locking herself by her impenitence in fetters of bondage,—her day of mercy was almost spent!

> Yerusaalemi yabadde ng’omwana ow’okulabirirwa kwe; era nga kitaawe omusaasizi bw’akungubagira omwana omujeemu, bw’atyo Yesu n’akaaba n’aliira ekibuga ky’ayagala. Nnyinza ntya okukulekawo? Nnyinza ntya okulaba nga oweereddwayo mu kuzikirira? Kiba nti nteekwa okukuleka ogende ojjuze ekikompe ky’obutali butuukirivu bwo? Emmeeme emu eri n’omuwendo omukulu nnyo, okutuusa nti bwe gigerageranyizibwa nayo, ensi ennyingi zigwa mu butali mugaso; naye wano waaliwo eggwanga lyonna nga ligenda kubula. Omusana bwe gwandibadde gumaze okugwa ku ggulu, olunaku lwa Yerusaalemi olw’ekisa lubeeranga luwedde. Nga ekibinja ky’abantu kiyimiridde ku ntikko ya Oliveti, tekyali kya buvuddeyo Yerusaalemi okwenenya. Malayika w’ekisa yali ng’azinga ebiwaawaatiro bye, okuva ku ntebe eya zaabu okuwa ekifo obwenkanya n’okusalirwa omusango okw’amangu. Naye omutima omukulu ogw’okwagala ogwa Kristo gwakyagenda kwegayirira Yerusaalemi, eyali enyoomye emikisa gye, era n’anyooma okulabula kwe, era nga yaali yaakusiiga emikono gyayo mu musaayi gwe. Yerusaalemi bw’andibadde yennenyezza, tekyali kya buvuddeyo. Nga emisono egy’enkomerero egy’omusana oguggwa gikyayaka ku yeekaalu, ku minara n’ebitundu eby’awaggulu ennyo, tewandibaddewo malayika omulungi amukulembera eri okwagala kw’Omulokozi, n’awonya okuzikirira kwayo? Ekibuga ekirungi naye ekitali kitukuvu, ekyakuba abannabbi amayinja, ekyagaanye Omwana wa Katonda, ekyali kyesiba mu minyago gy’obuddu olw’obutakwennenya—olunaku lwakyo olw’ekisa lwali lusembedde okuggwa!

> “Yet again the Spirit of God speaks to Jerusalem. Before the day is done, another testimony is borne to Christ. The voice of witness is lifted up, responding to the call from a prophetic past. If Jerusalem will hear the call, if she will receive the Saviour who is entering her gates, she may yet be saved.

> Ate nate Omwoyo wa Katonda ayogera eri Yerusaalemi. Nga olunaku tennawedde, obujulirwa obulala buleetebwa eri Kristo. Eddoboozi ery’okujulirwa liyimusibwa, nga liddamu ekukoowoola okwava mu by’obunnabbi eby’edda. Obanga Yerusaalemi ejja kuwulira ekukoowoola, era bw’ajjakukkiriza Omulokozi ayingira mu emiryango gyayo, anaakyasobola okulokolebwa.

> “Reports have reached the rulers in Jerusalem that Jesus is approaching the city with a great concourse of people. But they have no welcome for the Son of God. In fear they go out to meet Him, hoping to disperse the throng. As the procession is about to descend the Mount of Olives, it is intercepted by the rulers. They inquire the cause of the tumultuous rejoicing. As they question, ‘Who is this?’ the disciples, filled with the spirit of inspiration, answer this question. In eloquent strains they repeat the prophecies concerning Christ:

> Amawulire agatuuse eri abakulembeze mu Yerusaalemi nti Yesu asemberera ekibuga n’ekibinja kinene ky’abantu. Naye tebalimwaniriza Omwana wa Katonda. Mu kutya bavaayo okumusisinkana, nga basuubira okusasaanya ekibiina. Ng’ekibinja kibadde kigenda okukka okuva ku Lusozi olw’Azeyituuni, abakulembeze ne bakikomya. Ne babuza ensonga eyaleetedde obujaguzo obuyitirivu. Nga babuuza nti, ‘Ono ani?’ abayigirizwa, nga bajjudde Omwoyo gw’okubikkulirwa, ne baddamu ekibuuzo kino. Mu njogera ennyonjo n’ey’amaanyi baddamu okwogera obunnabbi obumukwatako Kristo:

> “Adam will tell you, It is the seed of the woman that shall bruise the serpent’s head.

> Adamu ajja kubategeeza nti, ensigo y’omukazi ye ejja okumenya omutwe gw’omusota.

> “Ask Abraham, he will tell you, It is ‘Melchizedek King of Salem,’ King of Peace. Genesis 14:18.

> Buuza Abraham, ajjakugamba nti, 'Melchizedek Kabaka wa Salem,' Kabaka w'Emirembe. Genesis 14:18.

> “Jacob will tell you, He is Shiloh of the tribe of Judah.

> Yakobo ajja okugamba ggwe, Ye Shiloh ow’ekika kya Yuda.

> “Isaiah will tell you, ‘Immanuel,’ ‘Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace.’ Isaiah 7:14; 9:6.

> Isaaya ajja okubagamba, 'Immanuel,' 'Kyewuunyisa, Omuteesa, Katonda ow'amaanyi, Kita ow'emirembe gyonna, Mulangira w'emirembe.' Isaaya 7:14; 9:6.

> “Jeremiah will tell you, The Branch of David, ‘the Lord our Righteousness.’ Jeremiah 23:6.

> Yeremiya ajja okubagamba, Omutabi ogwa Dawudi, ‘Mukama obutuukirivu bwaffe.’ Yeremiya 23:6.

> “Daniel will tell you, He is the Messiah.

> Daniel ajjakugamba nti ye Mesiya.

> “Hosea will tell you, He is ‘the Lord God of hosts; the Lord is His memorial.’ Hosea 12:5.

> Koseya ajja kukubuulira nti, Ye ‘Mukama, Katonda ow’eggye; Mukama kye kijjukizo kye.’ Koseya 12:5.

> “John the Baptist will tell you, He is ‘the Lamb of God, which taketh away the sin of the world.’ John 1:29.

> Yokaana Omubatiza ajja okubagamba nti Ye ‘Omwana gw’endiga wa Katonda, aggyawo ekibi eky’ensi.’ Yokaana 1:29.

> “The great Jehovah has proclaimed from His throne, ‘This is My beloved Son.’ Matthew 3:17.

> Yakuwa Omukulu alangiridde okuva ku ntebe ye ey'obwakabaka nti, 'Ono ye Mwana wange omwagalwa.' Matayo 3:17.

> “We, His disciples, declare, This is Jesus, the Messiah, the Prince of life, the Redeemer of the world.

> Ffe abayigirizwa be, tulangirira nti: Ono ye Yesu, Mesiya, Omulangira w’obulamu, Omununzi w’ensi.

> “And the prince of the powers of darkness acknowledges Him, saying, ‘I know Thee who Thou art, the Holy One of God.’ Mark 1:24.” The Desire of Ages, 577–579.

> Era omulangira w’obuyinza bw’ekizikiza amukkiriza, ng’agamba nti, ‘Mmanyi ggwe bw’oli, Omutukuvu wa Katonda.’ Makko 1:24. The Desire of Ages, 577-579.

The history of Christ’s Triumphal Entry typified the history of the Midnight Cry in the Millerite time period. The passage from Sister White identifies that when the entrance began the people came under the inspiration of the Holy Spirit, and then Christ stopped and wept over Jerusalem. Thereafter He continued the entry, and is then confronted by Jewish leadership. I would like to isolate certain attributes of this story in order to identify waymarks that are repeated in the history of the Millerites. But first I want to make a point about the beginning and ending. What we just cited from Sister White represents the end of a chapter, and the opening of the next chapter says the following.

Ebyafaayo eby’Okuyingira okw’Obuwanguzi kwa Kristo byafaananyiriza ebyafaayo by’Okukaaba ku ssaawa ya ttundutundu eky’ekiro mu kiseera ky’abagoberezi ba Miller. Ekiwandiiko okuva eri Muky. White kiraga nti bwe baatandika olugendo lw’okuyingira, abantu ne bakwatibwa Omwoyo Omutukuvu, era oluvannyuma Kristo n’ayimirira n’akaabira Yerusaalemi. Oluvannyuma n’ayongera mu kuyingira, era olwo n’asisinkanyizibwa abakulembeze b’Abayudaaya. Njagala okusunsula ebintu eby’enkizo mu byafaayo bino okutegeera ebimanyikiro by’ekkubo ebiddwamu mu byafaayo by’abagoberezi ba Miller. Naye okusooka njagala kwogera ku ntandikwa n’enkomerero. Kye twayogeddeko okuva eri Muky. White kiyimirira nga nkomerero y’omutwe, ate entandikwa y’omutwe oguddako egamba bw’eti.

> “The triumphal ride of Christ into Jerusalem was the dim foreshadowing of His coming in the clouds of heaven with power and glory, amid the triumph of angels and the rejoicing of the saints. Then will be fulfilled the words of Christ to the priests and Pharisees: ‘Ye shall not see Me henceforth, till ye shall say, Blessed is He that cometh in the name of the Lord.’ Matthew 23:39. In prophetic vision Zechariah was shown that day of final triumph; and he beheld also the doom of those who at the first advent had rejected Christ: ‘They shall look upon Me whom they have pierced, and they shall mourn for Him, as one mourneth for his only son, and shall be in bitterness for Him, as one that is in bitterness for his first-born.’ Zechariah 12:10. This scene Christ foresaw when He beheld the city and wept over it. In the temporal ruin of Jerusalem He saw the final destruction of that people who were guilty of the blood of the Son of God.

> Okuyingira okw’obuwanguzi kwa Kristo mu Yerusaalemi kwali kifaananyi ekikendeevu ekirabula okukomawo kwe mu bire by’eggulu nga ajjira n’amaanyi n’ekitiibwa, nga yeetooloddwa obuwanguzi bw’abamalayika n’essanyu ly’abatukuvu. Awo ebigambo bya Kristo bye yayogera eri bakabona n’Abafalisaayo binaatuukirizibwa: ‘Temuliraba nate nze, okutuusa lwe munaayogera nti, Aweereddwa omukisa oyo ajja mu linnya lya Mukama.’ Matayo 23:39. Mu kwolesebwa okw’obunnabbi Zekaliya yalagibwa olunaku olwo olw’obuwanguzi bwa nkomerero; era yalaba n’okuzikirira kw’abo abagaana Kristo mu kujja kwe okusooka: ‘Baliraba nze gwe baafumita, era balimukungubagira, nga bwe bakungubagira omwana omu yekka, era baliba mu nnaku ku lulwe, ng’abeera mu nnaku ku lwa omubereberye we.’ Zekaliya 12:10. Embeera eno Kristo yagiraba mu maaso bwe yatunuulira ekibuga n’akikaabira. Mu kuzikirira kw’ekiseera kwa Yerusaalemi yalaba okuzikirizibwa okwa nkomerero kw’eggwanga eryo erimu omusango ogw’omusaayi gw’Omwana wa Katonda.

> “The disciples saw the hatred of the Jews to Christ, but they did not yet see to what it would lead. They did not yet understand the true condition of Israel, nor comprehend the retribution that was to fall upon Jerusalem. This Christ opened to them by a significant object lesson.

> Abayigirizwa baalaba obukyayi bw’Abayudaaya eri Kristo, naye baali tebannalaba we byandivuddemu. Baali tebannategeera embeera entuufu eya Isirayiri, wadde ekibonerezo ekyali kigenda okugwa ku Yerusaalemi. Ekyo Kristo yabakkulira ng’akozesa ensomo ey’okulabirako ey’obukulu.

> “The last appeal to Jerusalem had been in vain. The priests and rulers had heard the prophetic voice of the past echoed by the multitude, in answer to the question, ‘Who is this?’ but they did not accept it as the voice of Inspiration. In anger and amazement they tried to silence the people. There were Roman officers in the throng, and to them His enemies denounced Jesus as the leader of a rebellion. They represented that He was about to take possession of the temple, and reign as king in Jerusalem.” The Desire of Ages, 580.

> Okwegayirira okwasembayo eri Yerusaalemi kwali kwa bwereere. Abakabona n'abafuzi baawulidde eddoboozi ery'obunnabbi erya edda nga bazizzaamu mu bungi bw'abantu, mu kuddamu ekibuuzo, 'Ono ye ani?' naye tebaakikkiriza ng'eddoboozi ery'okusikirizibwa. Mu busungu n'okuwuniikirira baagezaako okusirizisa abantu. Waalimu mu kibiinja ky'abantu abaduumizi b'Abalumi, era eri bo abalabe be baamulumiriza Yesu ng'omukulembeze w'obujeemu. Baategeeza nti yali agenda okutwala yeekaalu mu mukono gwe, era n'afuga ng'kabaka mu Yerusaalemi. Okwegomba kw'Emirembe, 580.

The point I did not want to miss is that Christ’s Triumphal Entry into Jerusalem typifies not only the Midnight Cry of Millerite history, but also the end of the world. It is associated with the return of Christ at the beginning of Revelation chapter twenty’s millennium and also His return with New Jerusalem at the end of the millennium. It is also associated with the death of the wicked at His second coming, and their final judgment at the end of the millennium. The opening of the last paragraph states, “The last appeal to Jerusalem had been in vain. The priests and rulers had heard the prophetic voice of the past echoed by the multitude, in answer to the question, ‘Who is this?’ but they did not accept it as the voice of Inspiration.”

Ensonga gye saagala kulemwa ye nti Okuyingira kwa Kristo mu Yerusaalemi okw'obuwanguzi kyefaananyiriza si kwokka Okukoowoola mu ttumbi ly'ekiro mu byafaayo by'Abamillerite, naye era n'enkomerero y'ensi. Kikwatagana n'okudda kwa Kristo ku ntandikwa y'emyaka lukumi egyogerwako mu Okubikkulirwa kwa Yokaana omutwe ogw'amakumi abiri, era n'okudda kwe n'e Yerusaalemi Empya ku nkomerero y'emyaka lukumi. Kikwatagana era n'okufa kw'ababi ku kudda kwe omulundi ogw'okubiri, n'okusalirwa omusango ogw'enkomerero ku nkomerero y'emyaka lukumi. Mu ntandikwa y'ekitundu ekisembayo kigamba nti, "Okwegayirira okwasembayo eri Yerusaalemi kwali kwa bwereere. Abasaserdooti n'abafuzi baawulidde eddoboozi ery'obunnabbi ery'eby'edda nga lisalimbiddwa mu ddoboozi ly'ekibiina ekinene, mu kuddamu ekibuuzo, 'Ono ani?' naye tebalikkiriza ng'eddoboozi ly'Obusikirizibwa."

The last appeal was in vain, and the appeal was represented as “the prophetic voice of the past.” The multitude in Christ’s day rejected their last appeal, for they rejected Jeremiah’s counsel to return to the old paths. They also refused the methodology of line upon line, for the disciples had answered the question of “Who is this,” by bringing several witnesses together, line upon line, from here a little and there a little.

Okukubiriza okusembayo kwali kwa bwereere, era okukubiriza okwo kwalabikibwa ng’ “eddoboozi ly’obunnabbi ery’eby’edda.” Abantu abangi mu nnaku za Kristo baagaana okukubiriza okusembayo kwe baafunayo, kubanga baagaana amagezi ga Yeremiya ag’okuddayo mu makubo ag’edda. Era baagaana n’enkola y’olunyiriri ku luyiriri, kubanga abayigirizwa baali baddeemu ekibuuzo nti, “Ono ani,” nga bakuŋŋaanya obujulizi obw’enjawulo wamu, olunyiriri ku luyiriri, wano katono n’ewalala katono.

When Christ begins the entry into Jerusalem, He stops along the way. It begins with the fulfillment of prophecy as the disciples secure the ass for Christ to ride upon. He had never ridden an animal, and the animal had never been ridden. The logic identifies a miracle, for what animal allows a rider the first time, and who knows how to manage riding an ass that has never done it before. This is similar to when the Philistines placed an offering on the cart, along with the Ark, and hitched up two cows who both were nursing calves, and who had never pulled a cart before, and they immediately deserted the calves and began the trip to return the Ark to the Hebrews. The Ark is on its way to Jerusalem, and when David finally brings it into Jerusalem, he typified Christ’s triumphal entry.

Bwe Kristo yatandika okuyingira mu Yerusaalemi, n’awummula mu nzira. Kino kyatandikira ku kutuukirizibwa kw’obunnabbi nga abayigirizwa bafunira Kristo endogoyi gy’anaatuulako ng’agitambulirako. Ye yali tannatuula ku nsosolo yonna ng’agitambulirako, era n’endogoyi eno nayo yali etannatuulwako muntu. Ekyo kiraga amagero, kubanga ensolo ki ekkiriza omuntu okugyitambulirako omulundi ogusooka, era ani amanyi engeri y’okutambulirako endogoyi etannatuulwako muntu? Kino kifaanagana n’embeera lwe Abafirisuuti baateeka ekiweebwayo ku ggaali wamu n’Essanduuko, ne basibaako ente z’enkazi ebbiri nga zikyonsa abaana, nga tezinnasika ggaali, ne zireka mu bwangu abaana bazo ne zitandika olugendo okuzzayo Essanduuko eri Abaebbulaniya. Essanduuko yali eri ku lugendo e Yerusaalemi, era Dawudi bwe yamaliriza okugiyingiza mu Yerusaalemi, kyafaananyiriza okuyingira kwa Kristo okw’obuwanguzi.

Once Christ is on the ass, the people began lining the street with their coats, cutting down palm branches and the shouts cry out, “Hosanna to the Son of David: Blessed is He that cometh in the name of the Lord! Hosanna in the highest.” (Matthew 21:9) The leaders resist and call for Jesus to silence the crowd. They move on and Jesus stops to weep for lost mankind, represented by Jerusalem. Then the procession proceeds and the leaders once again intercede, demanding to know who Jesus is. Then the disciples respond with the line upon line testimony of the prophets.

Amaze Kristo okutudde ku ndogoyi, abantu ne batandika okusasaanya engoye zaabwe mu kkubo, ne batema amatabi g’emikoma, ne boogerera waggulu nti, "Hosiyaana eri Omwana wa Dawudi: Alina omukisa oyo ajja mu linnya lya Mukama! Hosiyaana mu bigulumizi eby’awaggulu ennyo." (Matayo 21:9) Abakulembeze ne bajeemera ne basaba Yesu asirise ekibiina. Ne beeyongerayo, era Yesu n’ayimirira n’akaabira abantu abazikiridde, abakiikirirwa Yerusaalemi. Oluvannyuma olugendo ne lweyongera, era abakulembeze ne baddamu okuyingira mu nsonga, nga bawera okumanya Yesu ye ani. Awo abayigirizwa ne baddamu n’obujulirwa bwa bannabbi, ekigambo ku kigambo.

The history we are now considering was preceded by the resurrection of Lazarus, which marks the first disappointment in the prophetic line illustrated in the parable of the ten virgins, and by Uzzah touching the Ark, in the line of David’s triumphal entry into Jerusalem. The first disappointment is associated with a tarrying time, and Christ has tarried when he first heard Lazarus was sick, just as David tarried by leaving the Ark where Uzzah died until he later retrieved it. Lazarus died, and was thereafter resurrected. Lazarus is the one who thereafter leads the ass that Jesus rides upon into Jerusalem.

Ebyafaayo bye tulowoozaako kaakano byasookerwako okuzuukizibwa kwa Lazaro, ekimaka okusoomoowaza okusooka mu olunyiriri lw’obunnabbi olulabisiddwa mu kigero ky’abawala kkumi, era n’ekyo Uzza bwe yakwatira ku Ssanduuko y’Endagaano, mu olunyiriri olw’okuyingira kwa Dawudi mu Yerusaalemi mu bujaguza. Okusoomoowaza okusooka kugattiddwa n’ekiseera eky’okulindirira, era Kristo yalindirira bwe yasooka okuwulira nti Lazaro mulwadde, nga Dawudi naye bwe yalindirira n’aleeka Ssanduuko y’Endagaano awo Uzza we yafirira okutuusa lwe yagiddayo oluvannyuma. Lazaro yafa, era oluvannyuma n’azuukizibwa. Lazaro ye yali akulembera endogoyi Yesu gye yabadde yeebagadde ng’ayingira nayo mu Yerusaalemi.

In Millerite history the second angel arrived on April 19, 1844, at the first disappointment, which marked the beginning of the tarrying time. Thereafter Samuel Snow began to progressively develop the message of the Midnight Cry. The progressive development of that message is represented by Christ’s entry into Jerusalem. The progression of Snow’s work is also represented in the travels of the Ark, from the Philistines, to the cart, to Uzzah and ultimately into Jerusalem.

Mu byafaayo by’Abamillerite malaika ow’okubiri yatuuka nga 19 Epreli, 1844, ku kyonakuwala ekyasooka, ekyalanga okutandika kw’ekiseera eky’okulindirira. Oluvannyuma awo Samuel Snow yatandika okukulaakulanya mpola mpola obubaka bw’Okukaaba kw’Entundu ly’ekiro. Okukulaakulana mpola mpola kw’obubaka obwo kuyimirizibwa mu ngeri Kristo gy’ayingiramu e Yerusaalemi. Okwongera mu maaso okw’omulimu gwa Snow nako kuyimirizibwa mu ntambula ya Essanduuko y’Endagaano, okuva eri Abafirisuuti, ku kigaali, eri Uzza, era oluvannyuma n’eyingira e Yerusaalemi.

The entry has a beginning proclamation of the people when the leaders told Christ to silence the crowd, followed by Christ weeping, then the proclamation of the disciples when the obstinate leaders asked who Christ was. The manifestation of inspiration in the people that produced the first response of the obstinate leaders is repeated by the disciples when they produced “line upon line” a multitude of prophetic witnesses from the past. When the sun set that day, ancient Israel was divorced from God.

Okuyingira kwatandika n’okulangirira kw’abantu, ng’abakulembeze bwe baagamba Kirisito asirize ekibiina; ne Kirisito n’akaaba; oluvannyuma ne wabaawo okulangirira kw’abayigirizwa, ng’abakulembeze abakakanyavu bwe baabuza nti Kirisito ani. Okulabika kw’okusikirizibwa mu bantu okwaleeta enddamu esooka ey’abakulembeze abakakanyavu, kwaddiddwamu abayigirizwa bwe baaleeta ‘olunyiriri ku lunyiriri’ ekungi y’abajulirwa b’obunnabbi okuva edda. Enjuba bwe yassa ku lunaku olwo, Isirayiri ey’edda yawukanyizibwa ku Katonda.

In that history we are informed that the disciples did not “comprehend the retribution that was to fall upon Jerusalem.” The “retribution” that was to “fall upon Jerusalem” was illustrated for the disciples by “a significant object lesson.” The significant object lesson was the cursing of the fig tree. The destruction of Jerusalem, which the disciples did not yet understand was illustrated by the cursing of the fig tree, and also the parable which Christ had previously taught concerning the fig tree.

Mu ebyafaayo ebyo tutegeezebwa nti abayigirizwa tebaategeera “ekibonerezo ekyali kigenda okugwa ku Yerusaalemi.” “Ekibonerezo” ekyali kigenda “okugwa ku Yerusaalemi” kyalabisibwa eri abayigirizwa mu “kisomo eky’okulabirako ekirimu amakulu.” Ekisomo ekyo eky’okulabirako ekirimu amakulu kyali okuvuma omutiini. Okuzikirizibwa kwa Yerusaalemi, kwe abayigirizwa baali tebannategeera, kwalabisibwa mu kuvuma omutiini, era ne mu lugero Kristo lwe yali yayigirizza dda olw’omutiini.

> “The warning is for all time. Christ’s act in cursing the tree which His own power had created stands as a warning to all churches and to all Christians. No one can live the law of God without ministering to others. But there are many who do not live out Christ’s merciful, unselfish life. Some who think themselves excellent Christians do not understand what constitutes service for God. They plan and study to please themselves. They act only in reference to self. Time is of value to them only as they can gather for themselves. In all the affairs of life this is their object. Not for others but for themselves do they minister. God created them to live in a world where unselfish service must be performed. He designed them to help their fellow men in every possible way. But self is so large that they cannot see anything else. They are not in touch with humanity. Those who thus live for self are like the fig tree, which made every pretension but was fruitless. They observe the forms of worship, but without repentance or faith. In profession they honor the law of God, but obedience is lacking. They say, but do not. In the sentence pronounced on the fig tree Christ demonstrates how hateful in His eyes is this vain pretense. He declares that the open sinner is less guilty than is he who professes to serve God, but who bears no fruit to His glory.

> Okulabula kuno kwa buli kiseera. Ekikolwa kya Kristo eky’okuvuma omuti gwe yennyini yatonda mu buyinza bwe kiyimiridde nga kulabula eri amakanisa gonna n’Abakulisitaayo bonna. Tewali asobola okugoberera amateeka ga Katonda nga t’awaayo buweereza eri bannaabwe. Naye waliwo bangi abatabeera mu bulamu bwa Kristo obw’okusaasira n’obutali bwa kwefaako. Abamu abeerowooza nti bakulisitaayo abalungi nnyo tebategeera kye kitegeeza okuweereza Katonda. Bateekateeka era banoonya engeri ezibasiimisa bo bokka. Bakola nga balowooza ku byabwe bokka. Ekiseera kirina muwendo gye bali nga kiba ky’abayamba okwefunira byabwe bokka. Mu nsonga zonna ez’obulamu, kino kye kigendererwa kyabwe. Si ku balala wabula ku bo bokka kwe baweereza. Katonda yabakola babeere mu nsi mwe kigwanira okukolebwamu buweereza obutali bwa kwefaako. Yabassaamu ekigendererwa ky’okuyamba banaabwe mu ngeri yonna eyisoboka. Naye okwefaako kwe kunene nnyo ne batalaba kirala kyonna. Tebakwatagana na bantu. Ababeera bwe batyo nga bawaayo obulamu bwabwe ku bo bokka bafaanana omuti gw’omukuyu ogwakozesa okweraga kwonna naye nga tegulina bibala. Bakwata emikolo gy’okusinza, naye nga tebalina kwenenya wadde okukkiriza. Mu bigambo byabwe bassa amateeka ga Katonda ekitiibwa, naye okugondera kubula. Boogera, naye tebikola. Mu kibonerezo Kristo kye yalangirira ku mukuyu alaga nga bw’akyawa nnyo mu maaso ge okweraga okw’obwereere kuno. Alangirira nti omwonoonyi mu lwatu alina omusango mutono okusinga oyo ayogerera nti aweereza Katonda naye n’ataleta bibala eby’okuwa ekitiibwa eri Katonda.

> “The parable of the fig tree, spoken before Christ’s visit to Jerusalem, had a direct connection with the lesson He taught in cursing the fruitless tree.” The Desire of Ages, 584.

> Olugero lw'omukuyu, olwayogerwa nga Kristo tannakyalira Yerusaalemi, lwalina enkwatagana entuufu n'ensomo gye yayigiriza mu kuvuma omuti ogutalina bibala. The Desire of Ages, 584.

After the last confrontation with the leaders, Jesus retired to pray through the night, then in the morning as He passed the fig tree He cursed it.

Oluvannyuma lw’okukontana okwasembayo n’abakulembeze, Yesu yeeyawula n’agenda okusaba ekiro kyonna; ate mu makya, nga ayita awali omutini, n’agukolimira.

> “It was not the season for ripe figs, except in certain localities; and on the highlands about Jerusalem it might truly be said, ‘The time of figs was not yet.’ But in the orchard to which Jesus came, one tree appeared to be in advance of all the others. It was already covered with leaves. It is the nature of the fig tree that before the leaves open, the growing fruit appears. Therefore this tree in full leaf gave promise of well-developed fruit. But its appearance was deceptive. Upon searching its branches, from the lowest bough to the topmost twig, Jesus found ‘nothing but leaves.’ It was a mass of pretentious foliage, nothing more.

> Tekyali kiseera kya ttini ezikuze, okuggyako mu bifo ebimu; era mu bitundu ebigulumivu okwetooloola Yerusaalemi kyali kya mazima okugamba nti, 'Ekiseera ky’ettini tekyali kituuse.' Naye mu nnimiro y’emitibala mwe Yesu yajjira, omuti gumu gwalabika ng’ogusinga emiti emirala gyonna. Gwali gujjudde ebikoola dda. Obutonde bw’omutiini bwe nti ebibala birabika okusooka nga tebannaggulwawo bikoola. Noolwekyo omuti guno ogwali gujjudde ebikoola gwawa essuubi ly’ebibala ebikuze bulungi. Naye engeri gye gwalabika yalimbisa. Bwe yalondoola amatabi gaagwo, okuva ku ttabi eriri wansi ennyo okutuuka ku katabi akasusse waggulu, Yesu n’asanga 'tewali kirala wabula ebikoola.' Gwali gujjudde bikoola ebyeeyolesa, tewali kirala.

> “Christ uttered against it a withering curse. ‘No man eat fruit of thee hereafter forever,’ He said. The next morning, as the Saviour and His disciples were again on their way to the city, the blasted branches and drooping leaves attracted their attention. ‘Master,’ said Peter, ‘behold, the fig tree which Thou cursedst is withered away.’

> Kristo n’agukolima ekikolimo ky’okukaliriza. ‘Tewali muntu agenda kulya bibala byo nate emirembe gyonna,’ n’agamba. Ku makya olw’olunaku oluddako, Omulokozi n’abayigirizwa be bwe baali baddayo mu kibuga, amatabi amakalu n’amakoola agakunamye ne babitegeera. ‘Omuyigiriza,’ Peetero n’agamba, ‘laba, omuti gw’ettini gw’oyakolima gukaluuse.’

> “Christ’s act in cursing the fig tree had astonished the disciples. It seemed to them unlike His ways and works. Often they had heard Him declare that He came not to condemn the world, but that the world through Him might be saved. They remembered His words, ‘The Son of man is not come to destroy men’s lives, but to save them.’ Luke 9:56. His wonderful works had been done to restore, never to destroy. The disciples had known Him only as the Restorer, the Healer. This act stood alone. What was its purpose? they questioned.

> Ekikolwa kya Kristo eky’okukolimira omuti gw’ettiini kyawunyisa abayigirizwa. Kyabalabikira nga tekifaananagana na makubo ge n’ebikolwa bye. Emirundi mingi baawuliranga ng’agamba nti teyajja kusalira ensi omusango, wabula nti ensi okuyitira mu ye erokolebwe. Baajjukira ebigambo bye nti, ‘Omwana w’omuntu tajja kuzikiriza bulamu bw’abantu, wabula okubulokola.’ Lukka 9:56. Ebyamagero bye byakolebwanga okuzzaawo, si kuzzikiriza. Abayigirizwa baamumanya nga Muzzaawo n’Omuwonya. Ekikolwa kino kyali kya njawulo ddala. Kigendererwa ki kye kyalimu? ne beebuuzaganya.

> “God ‘delighteth in mercy.’ ‘As I live, saith the Lord God, I have no pleasure in the death of the wicked.’ Micah 7:18; Ezekiel 33:11. To Him the work of destruction and the denunciation of judgment is a ‘strange work.’ Isaiah 28:21. But it is in mercy and love that He lifts the veil from the future, and reveals to men the results of a course of sin.

> Katonda ‘asanyukira okusaasira.’ ‘Nga bwe ndi omulamu, bw’agamba Mukama Katonda, sirina ssanyu mu kufa kw’ababi.’ Micah 7:18; Ezekiel 33:11. Eri ye, omulimu ogw’okuzikiriza n’okulangira okusala omusango gwe ‘mulimu ogw’ekitalo.’ Isaiah 28:21. Naye mu kisa n’okwagala kwe asitulawo ekisikirize ku biseera eby’omu maaso, n’alaga abantu ebivaamu eby’okutambulira mu kibi.

> “The cursing of the fig tree was an acted parable. That barren tree, flaunting its pretentious foliage in the very face of Christ, was a symbol of the Jewish nation. The Saviour desired to make plain to His disciples the cause and the certainty of Israel’s doom. For this purpose He invested the tree with moral qualities, and made it the expositor of divine truth. The Jews stood forth distinct from all other nations, professing allegiance to God. They had been specially favored by Him, and they laid claim to righteousness above every other people. But they were corrupted by the love of the world and the greed of gain. They boasted of their knowledge, but they were ignorant of the requirements of God, and were full of hypocrisy. Like the barren tree, they spread their pretentious branches aloft, luxuriant in appearance, and beautiful to the eye, but they yielded ‘nothing but leaves.’ The Jewish religion, with its magnificent temple, its sacred altars, its mitered priests and impressive ceremonies, was indeed fair in outward appearance, but humility, love, and benevolence were lacking.” The Desire of Ages, 581, 582.

> Okukolimibwa kw'omuti gw'ettini kwali olugero olwakolebwamu. Omuti ogwo ogutaliiko bibala, nga guli mu kwekulisa ebikoola byagwo mu maaso ga Kristo, gwali akabonero k'eggwanga ly'Abayudaaya. Omulokozi yayagala okutegeeza bulungi abayigirizwa be ekivaako n'obukakafu bw'okuzikirira kwa Isirayiri. Olw'ensonga eyo n'agugatta ku bikwata ku mpisa, era n'agufuula omunnyonnyozi w'amazima ga Katonda. Abayudaaya baali beeyawulidde ku mawanga amalala gonna, nga beeyatula obwesigwa eri Katonda. Yali abasiimye mu ngeri ey'enjawulo, era ne beeyita abatuukirivu okusinga abantu abalala bonna. Naye baawononebwa olw'okwagala ensi n'okuyaayaana okuganyula. Beekulisa ku magezi gaabwe, naye baali batamanyi ebyo Katonda by'ayagala, era baali bajjudde okwefuula. Nga bwe kiri ku muti ogutaliiko bibala, baasaasaanya amatabi gaabwe ag'okwekulisa waggulu, nga galabika nga gaggaga era malungi eri eriiso, naye te baaleeta kintu wabula 'ebikoola byokka.' Ediini ey'Abayudaaya, n'ekkalu yaayo ey'ekitalo, ebyoto byayo ebitukuvu, abakabona baayo n'emikolo gyayo egy'ewuunyisa, ddala ddala kyali kirungi mu ndabika ey'ebweru; naye obugonvu, okwagala, n'obusaasizi byali bibulako. The Desire of Ages, 581, 582.

We began by raising two questions which we are in the process of answering. Those questions were, “Why did the judgment of the living begin at 9/11? What is the biblical judgment of the living?”

Twatandikira ku kuteekaayo ebibuuzo bibiri bye kaakano tubiddamu. Ebibuuzo ebyo byali nti, "Lwaki okusala omusango kw'abalamu kwatandika ku 9/11? Okusala omusango kw'abalamu mu Bayibuli kye ki?"

The few lines of prophecy we just put in place are biblical witnesses of the judgment of the living. Those lines of prophecy address much more than simply the “A, B, C’s” of the judgment, but we are first answering the questions of 9/11 and the judgment of the living.

Ennyiriri entono ez’obunnabbi ze twateekawo kaakano bwe bujulizi bwa Bayibuli ku kusalirwa omusango kw’abalamu. Ennyiriri ezo ez’obunnabbi zikwata ku bingi nnyo okusinga eby’esookera ddala, ‘A, B, C’, eby’omusango, naye okusooka tuddamu ebibuuzo ebikwata ku 9/11 n’okusalirwa omusango kw’abalamu.

> “‘I beheld,’ says the prophet Daniel, ‘till thrones were placed, and One that was Ancient of Days did sit: His raiment was white as snow, and the hair of His head like pure wool; His throne was fiery flames, and the wheels thereof burning fire. A fiery stream issued and came forth from before Him: thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him: the judgment was set, and the books were opened.’ Daniel 7:9, 10, R.V.

> "'Nnalaba,' bw’agamba nnabbi Danyeri, 'okutuusa entebe zaateekebwawo, ne Oyo Omukadde wa nnaku n’atuula: ebyambalo bye byali byeru ng’omuzira, n’enviiri ez’omutwe gwe ng’obwoya bw’endiga obulongoofu; entebe ye yali ng’omuliro ogwaka, n’emipiira gyayo ng’omuliro ogwokya. Omugga gw’omuliro gwava ne gufuluma okuva mu maaso ge: enkumi n’enkumi baamuweerezanga, era emitwalo kkumi emirundi kkumi baali bayimiridde mu maaso ge: omusango ne guteekebwawo, n’ebitabo ne biggulwawo.' Danyeri 7:9, 10, R.V."

> “Thus was presented to the prophet’s vision the great and solemn day when the characters and the lives of men should pass in review before the Judge of all the earth, and to every man should be rendered ‘according to his works.’ The Ancient of Days is God the Father. Says the psalmist: ‘Before the mountains were brought forth, or ever Thou hadst formed the earth and the world, even from everlasting to everlasting, Thou art God.’ Psalm 90:2. It is He, the source of all being, and the fountain of all law, that is to preside in the judgment. And holy angels as ministers and witnesses, in number ‘ten thousand times ten thousand, and thousands of thousands,’ attend this great tribunal.

> Bwe kityo ne kulabikibwa mu kwolesebwa kwa nnabbi olunaku olukulu era olw’ettendo n’obutukuvu, lwe empisa z’abantu n’obulamu bwabwe binaayisibwa mu kukebera mu maaso g’Omulamuzi w’ensi yonna, era buli muntu anaasasulwa ‘ng’ebikolwa bye bwe biri.’ Oyo Ow’ennaku Ennyingi ye Katonda Kitaffe. Omwimbi wa Zabbuli agamba: ‘Nga n’ensozi tezinnazaalibwa, newaakubadde nga tonnassaawo ensi n’ensi yonna, okuva ku mirembe okutuuka ku mirembe, Ggwe Katonda.’ Zabbuli 90:2. Ye, ensulo y’okubeerawo kwonna, era ensulo y’amateeka gonna, y’anaakulembera okusala omusango. Era bamalayika abatukuvu nga baweereza era nga bajulirwa, mu bungi ‘enkumi kkumi emirundi enkumi kkumi, n’enkumi z’enkumi,’ beetaba mu lukiiko luno lw’omusango olukulu.

> “‘And, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of Days, and they brought Him near before Him. And there was given Him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve Him: His dominion is an everlasting dominion, which shall not pass away.’ Daniel 7:13, 14. The coming of Christ here described is not His second coming to the earth. He comes to the Ancient of Days in heaven to receive dominion and glory and a kingdom, which will be given Him at the close of His work as a mediator. It is this coming, and not His second advent to the earth, that was foretold in prophecy to take place at the termination of the 2300 days in 1844. Attended by heavenly angels, our great High Priest enters the holy of holies and there appears in the presence of God to engage in the last acts of His ministration in behalf of man—to perform the work of investigative judgment and to make an atonement for all who are shown to be entitled to its benefits.

> 'Era, laba, omu ng’Omwana w’omuntu ng’ajja ku bire by’eggulu, n’ajja eri Omukadde ow’ennaku, ne bamusembeza okumpi mu maaso ge. Ne yamuweebwa obufuzi, n’ekitiibwa, n’obwakabaka, abantu bonna, amawanga n’ennimi, bamuweereze: obufuzi bwe bwa lubeerera, obutaliggwaawo.' Danyeri 7:13, 14. Okujjawo kwa Kristo okulondoolwa wano si kujja kwe okw’okubiri ku nsi. Ajja eri Omukadde ow’ennaku mu ggulu okufuna obufuzi, n’ekitiibwa, n’obwakabaka, ebyo ebinaamuweebwa ku nkomerero y’omulimu gwe ng’omutabaganya. Kuno kwe kujjawo, so si kujja kwe okw’okubiri ku nsi, kwe kwalagirwa mu bubaka bw’obunnabbi okubeerawo ku nkomerero y’ennaku 2300 mu mwaka gwa 1844. Ng’ayetooloddwa Abamalayika b’eggulu, Omusaserdooti waffe omukulu nnyo ayingira Ekitukuvu eky’ekitukuvu era eyo alabikira mu maaso ga Katonda okukola ebikolwa eby’enkomerero eby’obuweereza bwe olw’abantu - okukola omulimu gw’okunoonyereza mu musango n’okutangiririra abo bonna abalabikiddwa nti balina eddembe ku miganyulo gyabyo.

> “In the typical service only those who had come before God with confession and repentance, and whose sins, through the blood of the sin offering, were transferred to the sanctuary, had a part in the service of the Day of Atonement. So in the great day of final atonement and investigative judgment the only cases considered are those of the professed people of God. The judgment of the wicked is a distinct and separate work, and takes place at a later period. ‘Judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel?’ 1 Peter 4:17.

> Mu kuweereza okw’ekifaananyi, abo bokka abaajjanga mu maaso ga Katonda nga bawatula era beenenya, era ebibi byabwe, okuyita mu musaayi gw’ekiweebwayo olw’ekibi, nga byali bitwaliddwa ewatukuvu, be baalina omugabo mu kuweereza kw’Olunaku lw’Okunangirirwa. Bwe kityo, ku lunaku olukulu olw’okunangirirwa okwasembayo n’omusango ogw’okunoonyereza, emisango egikeberebwa gyaabo bokka abeeyita abantu ba Katonda. Okusala omusango kw’ababi mulimu omwawukanye ddala, era gukolebwa mu kiseera ekiddako. ‘Okusala omusango kiteekwa okutandikira mu nnyumba ya Katonda; era bwe kutandika mu ffe okusooka, enkomerero yaabo abatagondera enjiri eriba etya?’ 1 Peetero 4:17.

> “The books of record in heaven, in which the names and the deeds of men are registered, are to determine the decisions of the judgment. Says the prophet Daniel: ‘The judgment was set, and the books were opened.’ The revelator, describing the same scene, adds: ‘Another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.’ Revelation 20:12.

> Ebitabo eby’ebyafaayo eby’omu ggulu, mwe muwandiikiddwa amannya n’ebikolwa by’abantu, binaakozesebwa okumalirira ebisalwo by’omusango. Bw’agamba nnabbi Daniyeri: ‘Omusango gwatuuzibwa, ebitabo ne bifulibwa.’ Omuwandiisi w’Okubikkulirwa, ng’awandiika ku mbeera yeemu, agattako nti: ‘Ne kifulibwa ekitabo kirala, kye Kitabo ky’Obulamu: era n’abafu ne bamalirwako omusango ng’ebyo ebyawandiikibwa mu bitabo bwe byali, ng’ebikolwa byabwe bwe byali.’ Okubikkulirwa 20:12.

> “The book of life contains the names of all who have ever entered the service of God. Jesus bade His disciples: ‘Rejoice, because your names are written in heaven.’ Luke 10:20. Paul speaks of his faithful fellow workers, ‘whose names are in the book of life.’ Philippians 4:3. Daniel, looking down to ‘a time of trouble, such as never was,’ declares that God’s people shall be delivered, ‘everyone that shall be found written in the book.’ And the revelator says that those only shall enter the city of God whose names ‘are written in the Lamb’s book of life.’ Daniel 12:1; Revelation 21:27.

> Ekitabo ky’obulamu kirimu amannya g’abo bonna abayingira mu buweereza bwa Katonda. Yesu yalagira abayigirizwa be nti: ‘Musanyuke, kubanga amannya gammwe gawandiikiddwa mu ggulu.’ Lukka 10:20. Paulo ayogera ku bakozi banne abeesigwa, ‘aba amannya gaabwe gali mu kitabo ky’obulamu.’ Abafiripi 4:3. Danyeri, ng’atunuulira ‘ekiseera eky’okubonaabona nga tekyabangawo,’ ategeeza nti abantu ba Katonda balokolebwa, ‘buli anaasangibwa nga yawandiikiddwa mu kitabo.’ Era omuwandiisi w’Okubikkulirwa agamba nti abo bokka be bajja okuyingira mu kibuga kya Katonda, ab’amannya gaabwe ‘gawandiikiddwa mu kitabo ky’obulamu eky’Omwana gw’Endiga.’ Danyeri 12:1; Okubikkulirwa 21:27.

> “‘A book of remembrance’ is written before God, in which are recorded the good deeds of ‘them that feared the Lord, and that thought upon His name.’ Malachi 3:16. Their words of faith, their acts of love, are registered in heaven. Nehemiah refers to this when he says: ‘Remember me, O my God, … and wipe not out my good deeds that I have done for the house of my God.’ Nehemiah 13:14. In the book of God’s remembrance every deed of righteousness is immortalized. There every temptation resisted, every evil overcome, every word of tender pity expressed, is faithfully chronicled. And every act of sacrifice, every suffering and sorrow endured for Christ’s sake, is recorded. Says the psalmist: ‘Thou tellest my wanderings: put Thou my tears into Thy bottle: are they not in Thy book?’ Psalm 56:8.

> 'Ekitabo eky'okujjukirwa' kiwandiikibwa mu maaso ga Katonda, mwe muwandiikibwa ebikolwa ebirungi by' 'abo abatya Mukama, n'abalowooza ku linnya Lye.' Malaki 3:16. Ebigambo byabwe eby'okukkiriza, n'ebikolwa byabwe eby'okwagala, biwandiikibwa mu ggulu. Neemiya ayogera ku kino bwe agamba: 'Onzijukire, Ayi Katonda wange, ... so togyeewo ebikolwa byange ebirungi bye nkolede ennyumba ya Katonda wange.' Neemiya 13:14. Mu kitabo eky'okujjukirwa kwa Katonda, buli kikolwa ky'obutuukirivu kijjukirwa emirembe gyonna. Mu mwo buli kugezesebwa okwennyimiriziddwamu, buli bubi obuwanguddwa, buli kigambo eky'obusaasizi ekyayogeddwa, kiwandiikibwa mu bwesigwa. Era buli kikolwa eky'okuwaayo ssaddaaka, buli bulumi n'ennaku ez'agumiikiriziddwa olw'erinnya lya Kristo, biwandiikibwa. Omuyimbi wa Zabbuli agamba: 'Obala okubudabuda kwange; teeka amaziga gange mu ensuwa Yo: si gali mu kitabo Kyo?' Zabbuli 56:8.

> “There is a record also of the sins of men. ‘For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.’ ‘Every idle word that men shall speak, they shall give account thereof in the day of judgment.’ Says the Saviour: ‘By thy words thou shalt be justified, and by thy words thou shalt be condemned.’ Ecclesiastes 12:14; Matthew 12:36, 37. The secret purposes and motives appear in the unerring register; for God ‘will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts.’ 1 Corinthians 4:5. ‘Behold, it is written before Me, … your iniquities, and the iniquities of your fathers together, saith the Lord.’ Isaiah 65:6, 7.

> Waliwo n’okuwandiikibwa okw’ebibi by’abantu. ‘Kubanga Katonda alireeta buli mulimu mu musango, n’ekintu kyonna ekyama, oba nga kirungi oba nga kibi.’ ‘Buli kigambo ekitaliiko mugaso abantu kye bayogera, balikyanukula ku lunaku lw’okusala omusango.’ Omulokozi agamba nti: ‘Olw’ebigambo byo olituukirizibwa, era olw’ebigambo byo olikoomerwa omusango.’ Ecclesiastes 12:14; Matthew 12:36, 37. Emigendererwa egy’ekyama n’ensonga eziva mu mitima bigaragara mu byawandiikibwa ebitalimu nsobi; kubanga Katonda ‘alaleeta mu musana ebintu ebikwekeddwa eby’ekizikiza, era alambulule ebyo eby’okuteesa kw’emitima.’ 1 Corinthians 4:5. ‘Laba, kyawandiikibwa mu maaso gange, ... ebibi byammwe, n’ebibi bya bajjajja bammwe wamu,’ bw’ayogera Mukama. Isaiah 65:6, 7.

> “Every man’s work passes in review before God and is registered for faithfulness or unfaithfulness. Opposite each name in the books of heaven is entered with terrible exactness every wrong word, every selfish act, every unfulfilled duty, and every secret sin, with every artful dissembling. Heaven-sent warnings or reproofs neglected, wasted moments, unimproved opportunities, the influence exerted for good or for evil, with its far-reaching results, all are chronicled by the recording angel.

> Ebikolwa bya buli muntu bikemebwa mu maaso ga Katonda era biwandiikibwa ng’eby’obwesigwa oba ng’eby’obuteesigwa. Mu bitabo by’eggulu, ku lw’erinnya lya buli omu, wawandiikibwa n’obutuufu obutisaana okutya buli kigambo ekikyamu, buli kikolwa eky’okwerowoozaako yekka, buli buvunaanyizibwa obutatuukiriziddwa, ne buli kibi eky’ekyama, wamu n’obukodyo bwonna obw’okwefuula ky’otali. Okulabula oba okunenya okwava mu ggulu okulabirirwa, ebiseera ebyononeddwa, emikisa egy’ataakozesebwa, okukosa okwakolebwa mu bulungi oba mu bubi, wamu n’ebivuddeko byakyo ebigenda wala, byonna biwandiikibwa Malayika Omuwandiisi.

> “The law of God is the standard by which the characters and the lives of men will be tested in the judgment. Says the wise man: ‘Fear God, and keep His commandments: for this is the whole duty of man. For God shall bring every work into judgment.’ Ecclesiastes 12:13, 14. The apostle James admonishes his brethren: ‘So speak ye, and so do, as they that shall be judged by the law of liberty.’ James 2:12.

> Amateeka ga Katonda ge kipimo ekikozesebwa okugeza enneyisa n’obulamu bw’abantu mu kusala omusango. Omuntu omutegeevu agamba: ‘Tya Katonda, era kuuma ebiragiro bye: kubanga kino kye obuvunaanyizibwa bw’omuntu bwonna. Kubanga Katonda alireeta buli kikolwa mu musango.’ Omubuulizi 12:13, 14. Omutume Yakobo alabula baganda be nti: ‘Mweyogere bwe mutyo era mukole bwe mutyo, nga abo abalisalirwa omusango ku Mateeka g’eddembe.’ Yakobo 2:12.

> “Those who in the judgment are ‘accounted worthy’ will have a part in the resurrection of the just. Jesus said: ‘They which shall be accounted worthy to obtain that world, and the resurrection from the dead, … are equal unto the angels; and are the children of God, being the children of the resurrection.’ Luke 20:35, 36. And again He declares that ‘they that have done good’ shall come forth ‘unto the resurrection of life.’ John 5:29. The righteous dead will not be raised until after the judgment at which they are accounted worthy of ‘the resurrection of life.’ Hence they will not be present in person at the tribunal when their records are examined and their cases decided.

> Abo abalisangibwa mu musango nga ‘basaanira’ balirina omugabo mu kuzuukira kw’abatuukirivu. Yesu yagamba nti: ‘Abo abalisangibwa nga basaanira okufuna ensi eyo, n’okuzuukira okuva mu bafu, ... baliba nga bamalayika; era baana ba Katonda, kubanga baana b’okuzuukira.’ Lukka 20:35, 36. Era nate alangirira nti ‘abo abakola ebirungi’ balivayo ‘mu kuzuukira okw’obulamu.’ Yokaana 5:29. Abafu abatuukirivu tebalizukizibwa okutuusa oluvannyuma lw’omusango mwe balisangibwa nga basaanira ‘okuzuukira okw’obulamu.’ Noolwekyo tebalibaawo mu mubiri ku kitebe ky’omusango nga ebyawandiikibwa byabwe biyekebejjebwa era emisango gyabwe gisalibwawo.

> “Jesus will appear as their advocate, to plead in their behalf before God. ‘If any man sin, we have an advocate with the Father, Jesus Christ the righteous.’ 1 John 2:1. ‘For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us.’ ‘Wherefore He is able also to save them to the uttermost that come unto God by Him, seeing He ever liveth to make intercession for them.’ Hebrews 9:24; 7:25.

> Yesu alirabika ng’omuwolereza waabwe, okuwolereza mu kifo kyabwe mu maaso ga Katonda. “Bwe wabaawo asobya, tulina omuwolereza eri Kitaffe, Yesu Kristo omutuukirivu.” 1 Yokaana 2:1. “Kubanga Kristo tayingira mu bifo ebitukuvu ebyakolebwa n’emikono, ebifaananyi by’ebituufu; naye mu ggulu mwe mwennyini, kaakano okulabika mu maaso ga Katonda ku lwaffe.” “Noolwekyo ayinza okununula ddala abo abajja eri Katonda ku bw’oyo, kubanga abeera mulamu ennaku zonna okubawolereza.” Abaebbulaniya 9:24; 7:25.

> “As the books of record are opened in the judgment, the lives of all who have believed on Jesus come in review before God. Beginning with those who first lived upon the earth, our Advocate presents the cases of each successive generation, and closes with the living. Every name is mentioned, every case closely investigated. Names are accepted, names rejected. When any have sins remaining upon the books of record, unrepented of and unforgiven, their names will be blotted out of the book of life, and the record of their good deeds will be erased from the book of God’s remembrance. The Lord declared to Moses: ‘Whosoever hath sinned against Me, him will I blot out of My book.’ Exodus 32:33. And says the prophet Ezekiel: ‘When the righteous turneth away from his righteousness, and committeth iniquity, … all his righteousness that he hath done shall not be mentioned.’ Ezekiel 18:24.” The Great Controversy, 479–483.

> Nga ebitabo eby’okuwandiikamu bigguddwawo mu kusalirwa omusango, obulamu bw’abo bonna abakkirizza mu Yesu buleetebwa okukebererwa mu maaso ga Katonda. Nga atandika n’abo abaasooka okubeera ku nsi, Omuwolereza waffe aleeta emisango gya buli mulembe ogukyalana, era n’agamaliriza n’abo abakyalamu. Erinnya lyonna lyogerwako, n’omusango gwonna gukeberebwa okwekeneenya ennyo. Amannya gakkirizibwa, amannya gagaanibwa. Bwe wabaawo abalina ebibi ebisigadde ku bitabo eby’okuwandiikamu, ebitennakwenenyebwa era ebitasonyiwiddwa, amannya gaabwe ganaaggyibwamu mu kitabo ky’obulamu, ate ne ebyawandiikibwa eby’ebikolwa byabwe ebirungi binaaggyibwamu mu kitabo eky’okujjukira kya Katonda. Mukama yagamba Musa nti: ‘Buli akola ekibi ku Nze, nnaamuggya mu kitabo kyange.’ Exodus 32:33. Era nnabbi Ezekiel agamba nti: ‘Omutuukirivu bw’ava mu butuukirivu bwe, n’akola obutali butuukirivu, ... obutuukirivu bwayonna bw’akoze tebulijjukirwa.’ Ezekiel 18:24. The Great Controversy, 479-483.

We will continue this study and answer the questions raised in the next article of this series.

Tujja okwongera ku nsomo eno era tunaaddamu ebibuuzo ebyaleeteddwa mu kiwandiiko ekiddako eky’omu biwandiiko bino ebigobererana.

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