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

Ekitabo kya Danyeri - Ennamba kikumi na amakumi asatu na bbiri

Unveiling the Prophetic Significance of the Second Test: Understanding the Image of the Beast and the Sealing Time of the 144,000

Okubikkula obukulu obw’obunnabbi bw’ekigezo eky’okubiri: Okutegeera ekifaananyi ky’ensolo n’ekiseera eky’okuteekebwako akabonero ky’abantu 144,000

Author

Jeff Pippenger

Published

March 12, 2024

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In previous articles we spent time identifying the prophetic characteristics of the second test of the three tests represented by the three angels. Each angel represents a specific test, and the second test is represented as a visual test. We identified all three angels, and their respective tests are identified also in Daniel chapter one, where the second of the three tests was based upon the appearance of Daniel and the three worthies after they ate the vegetarian diet, instead of the Babylonian diet. Another characteristic of the second test is that it often is represented by a representation of the combination of Church and State.

Mu biwandiiko ebyayita twamala obudde nga tukkenneenya obubonero obw’obunnabbi obw’ekigezo eky’okubiri mu bigezo bisatu ebiragibwa b’abamalayika basatu. Buli malayika ayimirira ekigezo ekirambikiddwa, era ekigezo eky’okubiri kiragibwa ng’ekigezo eky’okulabika. Twalambulula abamalayika basatu bonna, era n’ebigezo byabwe birabikibwa ne mu kitabo kya Danyeri essuula esooka, gye ekigezo eky’okubiri ku bisatu kyasimbibwawo ku ndabika ya Danyeri n’ab’eesigwa abasatu, bwe baali bamaze okulya emmere ey’ebimera yokka, mu kifo ky’emmere ey’Ababulooni. Akabonero akalala ak’ekigezo eky’okubiri kwe kuba nti emirundi mingi kalagirirwa mu kifaananyi ky’okuggatta Ekkanisa ne Gavumenti.

All three angels and their respective tests are identified in the fall of Nimrod’s Babel in Genesis chapter eleven. The three tests are there represented by the three times the expression of “go to” is used in verses three, four and seven. The second expression of “go to,” in verse four marks the test of the second angel.

Mu kugwa kwa Babel ya Nimurodi mu Olubereberye essuula ey’ekkumi n’emu, bamalayika basatu bonna n’ebigezo bya buli omu bimanyisibwa. Ebigezo ebisatu eyo biragirwa mu mirundi esatu mwe kikozeseddwa ekigambo "go to" mu olunyiriri 3, 4 ne 7. Ekigambo eky’okubiri ekya "go to," ekiri mu olunyiriri olwa 4, kiraga ekigezo ky’omulayika ow’okubiri.

> And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. Genesis 11:4.

> Ne bagamba nti, Mujje, tuzimbe ekibuga n’omunara, ogw’omutwe gwagwo gutuuke mu ggulu; era twekolere erinnya, tuleme okusaasaanyizibwa ku maaso g’ensi yonna. Olubereberye 11:4.

A city represents a state, and a tower represents a church. They also desired a specific character, as represented in their desire to make themselves a name. In the second test character is often manifested, and it is done so in contrast with an opposite character, as represented by Cain and Abel, the wise and foolish virgins, or in Daniel’s second test in the visual appearance between those who ate the diet of Babylon, as opposed to those who ate pulse.

Ekibuga kiyimirira obuyinza bw’ebyobufuzi, ate omunara kiyimirira ekkanisa. Era baayagalanga n’empisa ey’enjawulo, nga bwe kirabikira mu kwegomba kwabwe okwekolera erinnya. Mu kugezesa okw’okubiri empisa zirabikira nnyo, era kiba bwe kityo mu kukontana n’empisa ezikontana nazo, nga bwe kirabikira mu Kayini ne Abeeri, abawala ab’amagezi n’abasirusiru, oba mu kugezesa okw’okubiri kwa Danyeri mu ndabika wakati w’abo abaaliiranga emmere ya Babulooni n’abo abaaliiranga ebiriisa.

> Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king’s meat: and as thou seest, deal with thy servants. So he consented to them in this matter, and proved them ten days. And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king’s meat. Daniel 2:12–15.

> Tukusaba ogezeeko abaddu bo ennaku kkumi; otuwa ebijimusa tulye, n'amazzi tunywe. Awo endabika ya maaso gaffe etunuulibwe mu maaso go, n'endabika ya maaso g'abaana abalya ku mugabo gw'emmere ya kabaka; era nga bw'oliraba, okole n'abaddu bo. N'akkiriza mu nsonga eno, n'abagezaako ennaku kkumi. Era ku nkomerero y'ennaku kkumi endabika ya maaso gaabwe yalabika bulungi era nga banene mu mubiri okusinga abaana bonna abaalya ku mugabo gw'emmere ya kabaka. Danyeri 2:12-15.

In the Millerite history, the test of the second angel manifested two classes of worshippers. The class that failed the test became the daughters of Rome, the other class were the faithful who continue to follow the advancing light. The daughters of Rome reflect the prophetic makeup of the mother, and the mother who they became daughters of is identified as the mother of harlots. Prophetically a harlot is a church which enters into a relationship with the state, as is the image of the papacy.

Mu byafaayo bya Abamillerite, ekigezo kya malayika ow’okubiri kyayolesa ebika bibiri by’abasinza. Ekika ekyalemwa ekigezo kyafuuka bawala ba Loma, ate ekirala kyali eky’abeesigwa abakyayongera okugoberera omusana ogweyongera okwaka. Bawala ba Loma balaga endabika y’obunnabbi ey’ennyina, era nnyina gwe baafuukira bawala be, amanyiddwa ng’ennyina w’abeenzi. Mu by’obunnabbi, omukazi omwenzi ategeeza kkanisa eyeyunga n’eggwanga, nga bwe kiri mu kifaananyi ky’obwa Papa.

The first of the three angels in Revelation chapter fourteen, possesses all three tests of each of the three angels, as does Daniel chapter one. In Daniel twelve the three-step testing process is also identified, so the three-step testing process is in both the beginning and ending of the book of Daniel.

Omalayika asooka mu bamalayika abasatu ab’omu Okubikkulirwa essuula ey’ekkumin’ennya, alina ebigezo byonna ebisatu eby’a buli omu ku bamalayika abo abasatu, nga bwe kiri ne mu Danyeri essuula esooka. Mu Danyeri essuula ey’ekkumin’abiri enkola y’okukezebwa mu mitendera esatu nayo eriragiddwa, kale enkola y’okukezebwa mu mitendera esatu eri mu ntandikwa ne mu nkomerero y’ekitabo kya Danyeri.

> Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:10.

> Abangi banaatukuzibwa, ne balongoosebwa, era ne bageragezebwa; naye ababi banaakola obubi; era tewali mu babi anaategeera; naye abagezi banaategeera. Danyeri 12:10.

The first test in verse twelve is the purification which occurs in the courtyard of the sanctuary where the lamb is slain and justification is imputed to the sinner. The second test in verse twelve is to be made white, which is represented by the holy place in the sanctuary, which represents when sanctification is imparted to the believer. The third step is to be tried, which represents the judgment of the Most Holy Place where God’s people are sealed, and glorification is accomplished. The two classes of worshippers are represented by the wicked who do not understand, and the wise who do understand.

Ekigezo ekisooka mu linyiriri erya kkumi n’ebiri kwe kutukuzibwa okubeerawo mu luggya lw’Eweema entukuvu, mwe attirwa Omwana gw’endiga era obutuukirivu ne bubalirwa omwonoonyi. Ekigezo ekyokubiri mu linyiriri erya kkumi n’ebiri kwe kufuulibwa omweru, ekiyimirirwamu Awatukuvu mu Weema entukuvu, ekiraga ekiseera omukkiriza lwe aweebwa okutukuzibwa. Omutendera ogw’okusatu kwe kugezebwa, oguyimirira okusala omusango mu Awatukuvu Ennyo, awateekebwako akabonero ku bantu ba Katonda, era n’okutikkibwa ekitiibwa ne kutuukirizibwa. Ebika bibiri by’abaasinza biyimirirwamu ababi abatategeera, n’ab’amagezi abategeera.

The second test, which is represented many times in the sacred Word, represents a visual test, where two classes of worshippers are manifested, and the combination of Church and State is symbolized. Just as important is that a characteristic of the second test is that it precedes the third test, and the third test represents judgment. There is an important caveat to the judgment of the third test though, for each of the three tests involve a judgment, but the first two tests are placed in a history where character development is still possible. The third test is different, in that it is a prophetic litmus test, which simply identifies which class of worshipper you had become in the previous two steps of the testing process.

Ekigezo eky’okubiri, eky’eragiddwa emirundi mingi mu Kigambo Ekitukuvu, kiyimirira ekigezo ekirabika, mwe weyolekera ebika bibiri by’abasinza, era okugatta kwa Ekkanisa ne Gavumenti kuyimiriribwa. Era eky’amaanyi kwe kuba nti ekimu ku birango by’ekigezo eky’okubiri kye kuba nti kibanjiriza ekigezo eky’okusatu, ate ekigezo eky’okusatu kiyimirira okusala omusango. Wabula waliwo okulabula okw’amaanyi ku kusala omusango okw’ekigezo eky’okusatu, kubanga buli kimu ku bigezo bisatu kirimu okusala omusango, naye ebigezo ebibiri ebyasooka biri mu byafaayo mwe okukulaakulana kw’empisa n’ekikula ky’omuntu kyaakyasoboka. Ekigezo eky’okusatu kyawukana, kubanga kye kigezo kya obunnabbi ekirambulula mu bwangu, ekiraga bwokka ekika ky’abasinza kye wafuuka mu bitundu bibiri ebyasooka by’enteekateeka y’ebigezo.

In the sealing time of the one hundred and forty-four thousand which began on September 11, 2001, and ends at the Sunday law in the United States, there are three tests. The first test was when the angel descended on September 11, 2001, and in agreement with the angel that descended in Millerite history on August 11, 1840, the test is then a test upon diet. In Daniel chapter one, the first test was when Daniel purposed in his heart not to eat the king’s diet. When the Holy Spirit descended at Christ’s baptism and He then fasted for forty days, His first test was diet.

Mu bbanga ery’okuteekebwako akabonero ku 144,000 eryatandika nga Septemba 11, 2001, era eriggwa ku tteeka lya Sande mu United States, waliwo ebigezo bisatu. Ekigezo ekisooka kyali bwe malayika yakka nga Septemba 11, 2001, era nga kye kimu ne malayika eyakka mu byafaayo by’AbaMilerayiti nga Agasti 11, 1840, olwo ekigezo ne kiba ku mmere. Mu Danyeri essuula esooka, ekigezo ekisooka kyali bwe Danyeri yasalaawo mu mutima gwe obutalya mmere ya kabaka. Omwoyo Omutukuvu bwe yakka ku Kristo mu kubatizibwa kwe, era oluvannyuma n’asiiba ennaku amakumi ana, ekigezo kye ekisooka kyali ku mmere.

The third and final test in the sealing time of the one hundred and forty-four thousand is the Sunday law. At that time all those who have an understanding of the claims of the seventh-day Sabbath, and who choose to worship on the day of the sun will receive the mark of the beast, and they are lost for eternity. After three years, in Daniel chapter one, Daniel and the three worthies were taken before Nebuchadnezzar (a symbol of the Sunday law), to be judged on their training over the previous three years. When the Father and Son went down in Nimrod’s story of rebellion at the third “go to,” it was to confuse their language and scatter them abroad, The third test is the litmus test that separates the two classes for eternity.

Ekyezzo ekya ssatu era eky’enkomerero mu bbanga ly’okumakibwa kw’abantu 144,000 kye etteeka erya Ssande. Mu kiseera ekyo abo bonna abalina okutegeera ebisaba bya Ssabbiiti ey’olunaku olw’omusanvu, era ne balonda okusinza ku lunaku lwa enjuba, banaafuna akabonero k’ekisolo, era banaazikirira emirembe gyonna. Oluvannyuma lw’emyaka esatu, mu kitundu ekisooka ekya Danyeri, Danyeri n’abasatu abeesigwa baatwalibwa mu maaso ga Nebukadduneeza (ekifaananyi ky’etteeka erya Ssande), okusalirwawo ku kutendekebwa kwe baabadde bafunye mu myaka esatu egyasooka. Kitaffe ne Omwana bwe baabakka mu lugero lwa Nimuroodi olw’okujeemera ku ‘go to’ ey’okusatu, baagenda okukyamiza olulimi lwabwe ne babasaasaanya wonna. Ekyezzo ekya ssatu kye kyezzo ekiyawula ebika bibiri emirembe gyonna.

> “Both the parable of the tares and that of the net plainly teach that there is no time when all the wicked will turn to God. The wheat and the tares grow together until the harvest. The good and the bad fish are together drawn ashore for a final separation.

> Olugero olw’obwogi n’olw’omutimba byombi bulaga mu butuufu nti tewalibaawo kiseera nga bonna ababi balikyuukira eri Katonda. Engaano n’obwogi bikula wamu okutuusa okuvunwa. Ebifi ebirungi n’ebibi bitwalibwa wamu ku lubalama okusunsulibwawo omulundi ogw’enkomerero.

> “Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.

> "Era nate, eng ero zino ez'okufaananiriza ziyigiriza nti tewalibaawo kiseera ky'okugezesebwa oluvannyuma lw'okusala omusango. Omulimu gw'Enjiri bw'gunaaba guweddewo, amangu ddala waddirawo okwawulwa kw'abalungi n'ababi, era ekyasalibwa ku buli kibiina kyassibwawo emirembe gyonna." Christ's Object Lessons, 123.

The sealing time of the one hundred and forty-four thousand ends at the soon-coming Sunday law, and between that third test, and the first test that arrived on September 11, 2001, the second test is brought upon Laodicean Adventism. There is “no probation after judgment,” for the work of the gospel is then completed for the one hundred and forty-four thousand.

Ebbanga ery’okuteekebwako akabonero erya 144,000 liggwawo ku tteeka lya Ssande erijja amangu, era mu wakati w’okukemebwa okwo okw’okusatu n’okukemebwa okw’olubereberye okwatuuka nga Septemba 11, 2001, okukemebwa okw’okubiri kuleetebwa ku Bu-Adiventisiti bwa Laodikiya. Tewali ‘kiseera ky’ekisa oluvannyuma lw’okusalirwa omusango,’ kubanga omulimu gw’Enjiri guba guggwawo olwo ku 144,000.

Sister White teaches in several places that if we do not pass the first test, then we cannot pass the second test, and without successfully passing the second test we will manifest our failure at the third, litmus test.

Sister White ayigiriza mu bifo eby’enjawulo nti bwe tutayita mu kigezo ekisooka, kale tetusobola kuyita mu kigezo eky’okubiri; era nga tetuyise bulungi mu kigezo eky’okubiri tujja kulaga okulemererwa kwaffe mu kigezo eky’okusatu, ekya litmus.

> “I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.

> Naalagirwa okulengera emabega eri okulangirirwa kw’okuja okusooka kwa Kristo. Yokaana yatummibwa mu Mwoyo n’amaanyi ga Eriya okuteekateeka ekkubo lya Yesu. Abo abagaana obujulirwa bwa Yokaana tebaaganyulwa mu njigiriza za Yesu. Okulwanyisa kwabwe obubaka obw’alagula okujja kwe kwabassa mu kifo we baatayinza mangu okwaniriza obukakafu obusukkiridde obulaga nti Ye Masiya. Setaani yalobera abo abagaana obubaka bwa Yokaana okweyongerayo ne bagaana Kristo era ne bamusala ku musaalaba. Mu kukola bwe batyo ne beeteeka mu kifo we baatayinza kufuna omukisa ku lunaku lwa Pentekosite, ogwandibayigirizza ekkubo ery’ingira mu Weema entukuvu ey’omu ggulu. Okukyuluguka kw’ekitimba kya yeekaalu kwalaga nti ssaddaaka n’ennono z’Abayudaaya tebyakyakkirizibwa. Ssaddaaka Enkulu yaweereddwa era ne yeekkirizibwa, era Omwoyo Omutukuvu eyakka ku lunaku lwa Pentekosite yatwala ebirowoozo by’abayigirizwa okuva mu Weema entukuvu ey’ensi okugenda mu ya waggulu, mwe Yesu yayingira n’Omusaayi gwe, okuyiwa ku bayigirizwa be ebiganyulo by’okununulibwa kwe. Naye Abayudaaya baasigalira mu kizikiza ekinene ddala. Baafiirwa omusana gwonna gwe bandibadde balina ku ntegeka y’obulokozi, era ne beeyongera okwesiga ssaddaaka zaabwe n’ebiweebwayo byabwe ebitaliiko kye bigasa. Weema entukuvu ey’omu ggulu yazze mu kifo kya ey’ensi, naye tebaalina bumanyi ku ky’okukyuka kino. Noolwekyo tebaasobola kuganyulwa mu kuwolereza kwa Kristo mu Kifo Ekitukuvu.

> “Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.

> Abangi batunuulira n’entiisa engeri Abayudaaya gye baagaana ne baakomerera Kristo ku musaalaba; era bwe basoma ebyafaayo eby’obunyoomo n’obuswavu bwe yakolebwako, balowooza nti bamwagala, era nti teyandibadde bamugaanye nga Peetero bwe yakola, wadde okumukomerera ku musaalaba nga Abayudaaya bwe baakola. Naye Katonda amanyi emitima gya bonna, aleese mu kikemebwa okwagala kwa Yesu kwe baawanjagira nti balina. Eggulu lyonna lyali ligoberera n’okwegendereza okw’amaanyi ennyo engeri obubaka bw’omumalayika ow’olubereberye bwe bwawanirizibwa. Naye bangi abaagamba nti baagala Yesu, era ne baayiwa amaziga nga basoma emboozi y’Omusaalaba, baaswaza amawulire amalungi ag’okudda kwe. Mu kifo ky’okwaniriza obubaka n’essanyu, baagamba nti kyali kulubirirwa. Baanyiiza abo abaayagalanga okulabika kwe ne babagoba mu makanisa. Abo abagaana obubaka obusooka tebaasobola kuganyulwa mu bubaka obw’okubiri; era tebaaganyulwa na okukaaba okw’ekitundu eky’ekiro, okwateekateeka okubayamba okuyingira wamu ne Yesu mu kukkiriza mu Kifo Ekitukuvu Ennyo eky’Eweema ey’eggulu. Era olw’okugaana obubaka ebibiri ebyasooka, baazikiza amagezi gaabwe nnyo okutuusa ne batalaba musana gwonna mu bubaka bw’omumalayika ow’okusatu obulaga ekkubo eriyingira mu Kifo Ekitukuvu Ennyo. Nnalaba nti nga Abayudaaya bwe baakomerera Yesu ku musaalaba, bwe batyo n’amakanisa ag’omu linnya gaakomerera obubaka buno; n’olwekyo tebamanyi kkubo eriyingira mu Kifo Ekitukuvu Ennyo, era tebayinza kuganyulwa mu kusabira kwa Yesu eyo. Nga Abayudaaya abaawaayo ssaddaaka zaabwe ezitaliiko kye zigasa, nabo bawaayo okusaba kwabwe okutaliiko kye kugasa mu kisenge Yesu kye yalese; ate Setaani, ng’asanyuse olw’obulimba buno, yeeyisa nga wa ddiini, n’akulembera emyoyo gy’abo abeeyita Bakristaayo gy’ali, ng’akolera mu maanyi ge, obubonero bwe n’ebyamagero eby’obulimba, okubanyweza mu mutego gwe.

If we will not accept the warning message represented by September 11, 2001, then we will certainly accept the Sunday law when it arrives, presuming we are still alive. That being said, the test where we determine our eternal destiny, and the test we must pass before we are sealed at the Sunday law, which is the test we must pass before probation closes, is the second test, and it is the test of the image of the beast.

Bwe tutakkiriza obubaka obulabula obuyimiriziddwa olunaku lwa Settemba 11, 2001, olwo tunaakiriza ddala etteeka lya Sande bwe linaatuuka, nga tukyali balamu. Nga bwe kiri, ekigezo mwe tusalirwamu ebyetuliba eby’obutaggwaawo, n’ekigezo kye tulina okuyitamu nga tetunnateekebwako akabonero mu kiseera ky’etteeka lya Sande, ekyongera okuba kigezo kye tulina okuyitamu nga obudde bw’ekisa tennaggalwa, kye kigezo eky’okubiri, era kye kigezo ky’ekifaananyi ky’ensolo.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

> Mukama andaze ddala nti ekifaananyi ky’ensolo kijja kuteekebwawo nga tekinnaggwa ekiseera ky’okugezesebwa; kubanga kijja kubeera ekigezo ekikulu eri abantu ba Katonda, mwe eby’obulamu bwabwe obutaggwaawo bijja okusalibwawo. Ensonga z’oyimirirako ziri mu kivuyo ky’ebitakwatagana okutuusa nti batono bokka be banaalimbibwa.

> “In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

> Mu Okubikkulirwa 13 ensonga eno eragiddwa bulambulukufu; [Okubikkulirwa 13:11-17, kyasomeddwa].

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

> Kino kye kigezo abantu ba Katonda kye balina okuyitamu nga tebannateekebwako akabonero ka Katonda omulamu. Bonna abaakakasa obwesigwa bwabwe eri Katonda nga bagondera amateeka ge, era ne bagaana okukkiriza Ssabbiiti ey’obulimba, balibeera wansi w’ekibendera kya Mukama Katonda Yakuwa, era balifuna akabonero ka Katonda omulamu. Abo abaleka amazima agava mu ggulu ne bakkiriza Ssabbiiti ya Sande, balifuna akabonero k’ensolo. Manuscript Releases, volumu 15, 15.

The second test in the sealing time of the one-hundred and forty-four thousand is a prophetic visual test. It requires the recognition of the formation of the image of the beast in the United States, and that test can only be revealed through God’s prophetic Word. More than that, God’s prophetic Word will only be understood by those who choose to eat the message of the latter rain, which is represented as the methodology of line upon line. If we refuse to eat the message that is in the hand of the mighty angel of Revelation eighteen when he descends, we will not possess the ability to recognize the formation of the image of the beast.

Ekigezo eky’okubiri mu kiseera ky’okusiigibwa akabonero ky’abo emitwalo kkumi n’ena ne enkumi nnya kye kigezo eky’obunnabbi ekirabika. Kyeetaaga okutegeera okuteekebwawo kw’ekifananyi ky’ensolo mu Amerika, era ekigezo ekyo kiyinza kubikkulirwa kyokka okuyita mu Kigambo kya Katonda eky’obunnabbi. Era okusinga awo, Ekigambo kya Katonda eky’obunnabbi kijja kwetegeerwa bokka abalondawo okulya obubaka bw’Enkuba ey’Enkomerero, obwo obuyimiriziddwa ng’enkola y’olunyiriri ku lunyiriri. Bwe tugaana okulya obubaka obuli mu mukono gw’omulayika ow’amaanyi owa Okubikkulirwa kkumi n’omunaana nga bw’akka, tetujja kuba n’obusobozi bwa kumanya okuteekebwawo kw’ekifananyi ky’ensolo.

In order to eat the message in the angel’s hand it requires that the student of prophecy can see that the angel has a message in his hand. When the mighty angel of Revelation eighteen descends, the verse does not identify anything in his hand, but the methodology of line upon line establishes upon several witnesses that there is always a message in the hand of the angels who descend. Those who reject the methodology of line upon line, are blind to the message that provides the evidence that the image of the beast is forming in the United States. That must be recognized, for our eternal destiny is based upon recognizing this truth. Line upon line, Sister White identifies the prophetic characteristics of the first angel with the same characteristics of the mighty angel of Revelation chapter eighteen.

Okulya obubaka obuli mu mukono gw’omulayika kikwetaagisa omuyizi w’obunnabbi okulaba nti omulayika alina obubaka mu mukono gwe. Bwe’atuuka ng’ava mu ggulu omulayika ow’amaanyi owa Okubikkulirwa essuula kkumi n’omunaana, olunyiriri terulaga kintu kyonna mu mukono gwe; naye enkola ey’ ‘olunyiriri ku lunyiriri’ ekakasa, ku bajulizi abenjawulo, nti bulijjo wabaawo obubaka mu mikono gya bamalayika abakka. Babo abagaanira enkola ey’ ‘olunyiriri ku lunyiriri,’ bazibe amaaso ku bubaka obuleeta obukakafu nti ekifananyi ky’ensolo kiri mu kutondebwa mu Amerika. Ekyo kirina okutegeerekebwa, kubanga enkomerero yaffe ey’emirembe gyonna esinziira ku kutegeera ekituufu kino. Mu ‘olunyiriri ku lunyiriri’, Sister White alaga nti empawu z’obunnabbi ez’omulayika asooka ze zimu n’ezo ez’omulayika ow’amaanyi owa Okubikkulirwa essuula kkumi n’omunaana.

> “I was shown the interest which all heaven had taken in the work going on upon the earth. Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God. Multitudes received the light. Some of these seemed to be very solemn, while others were joyful and enraptured. All who received the light turned their faces toward heaven and glorified God. Though it was shed upon all, some merely came under its influence, but did not heartily receive it. Many were filled with great wrath. Ministers and people united with the vile and stoutly resisted the light shed by the mighty angel. But all who received it withdrew from the world and were closely united with one another.

> Nnalagirwa engeri eggulu lyonna gye lyali lifaayo nnyo ku mulimu ogwali gugenda mu maaso ku nsi. Yesu yasindika omalayika ow’amaanyi nnyo okukka ku nsi n’alabula abatuuze b’ensi okutegekerera okulabikako kwe okwa kkubiri. Bwe yaava mu maaso ga Yesu mu ggulu, omusana omwangavu nnyo era ogw’ekitiibwa gwamukulembera. Nategeezebwa nti omulimu gwe kwali okumasamasa ensi n’ekitiibwa kye era okulabula abantu ku busungu bwa Katonda obugenda okujja. Ebibiina bingi byakkiriza omusana guno. Abamu ku bo baalabika nga basirise nnyo, ate abalala baali basanyufu ennyo era nga batwaliddwa mu ssanyu. Bonna abaafuna omusana baatunuulira eggulu ne bagulumiza Katonda. Newankubadde nga gwasaasaanyizibwa eri bonna, abamu baagukwatibwako kyokka tebaagukkiriza mu mitima gyabwe ddala. Abangi baajjula obusungu obukulu. Abasumba n’abantu ne bagatta wamu n’ababi ne bawakanya n’obukakanyavu omusana ogwasaasanyizibwa omalayika ow’amaanyi. Naye bonna abaagukkiriza ne beeggyako mu by’ensi ne beegatta nnyo wamu.

> “Satan and his angels were busily engaged in seeking to attract the minds of as many as possible from the light. The company who rejected it were left in darkness. I saw the angel of God watching with the deepest interest His professed people, to record the character which they developed as the message of heavenly origin was presented to them. And as very many who professed love for Jesus turned from the heavenly message with scorn, derision, and hatred, an angel with a parchment in his hand made the shameful record. All heaven was filled with indignation that Jesus should be thus slighted by His professed followers.” Early Writings, 245, 246.

> "Sitaani n’abamalayika be baali bakolanga nnyo mu kunoonya okusendasenda ebirowoozo by’abaingi babiggye mu kitangaala. Ekibiina ekyakigaana ne kisigala mu kizikiza. Nalaba malayika wa Katonda ng’alondoola n’obwegendereza obusinga ennyo abantu be abeeyita nti bali ba Katonda, okuwandiika empisa ze baalabisa nga obubaka obuva mu ggulu bubateereddwa. Era bwe bangi nnyo abeeyita abaganza Yesu bwe baakyuka ne bava ku bubaka obuva mu ggulu nga babunyooma, nga babusekerera, era nga babukyawa, malayika ng’alina olupapula mu mukono gwe n’awandiika ekiwandiiko eky’ensoni. Eggulu lyonna lyajjula obusungu obukulu olw’okunyoomerwa kwa Yesu nga bw’atyo abamweyita abagoberezi be." Early Writings, 245, 246.

In the passage, the first angel of Revelation chapter fourteen was “commissioned” “to descend and warn the inhabitants of the earth to prepare for His second appearing”, which is the identical work of the angel of Revelation chapter eighteen. The mission of the first angel was “to lighten the earth with his glory and warn man of the coming wrath of God,” which is once again the mission of the angel of chapter eighteen. Those who received the message “glorified God,” and those who rejected the message “were left in total darkness.”

Mu kyawandiikibwa, malayika asooka w’Okubikkulirwa essuula kkumi na nnya yali "yalagirwa" "okukka n’okulabula abatuuze b’ensi okutegekera okujja kwe okwokubiri", ekyo kye kimu ddala n’omulimu gwa malayika w’Okubikkulirwa essuula kkumi n’omunaana. Omulimu gwa malayika asooka gwali "okwakanyisa ensi n’ekitiibwa kye n’okulabula muntu ku busungu bwa Katonda obugenda okujja," era nate, kino kye kimu n’omulimu gwa malayika w’essuula kkumi n’omunaana. Abo abaakkiriza obubaka "baaleetera Katonda ekitiibwa," n’abo abaagaana obubaka "baasigala mu kizikiza ekinene ennyo."

Daniel and the three worthies chose to eat the heavenly diet, and the other group ate the diet of Babylon. At the end of the “visual test” of ten days, Daniel and his fellows glorified God, as their countenances were visually fatter and fairer than those who ate the diet of Babylon. The first angel’s message of Revelation chapter fourteen, represents all three tests within its identification of the everlasting gospel. The first test is to fear God, the second is to give Him glory, and the third test is when the hour of judgment arrives. Those who took the little book out of the first angel’s hand and ate it, as represented by John in chapter ten, glorified God at the second test, and they were then prepared to enter into Nebuchadnezzar’s judgment. Line upon line, the first test on September 11, 2001, was to eat the little book that was in the mighty angel’s hand. That test introduced the next test where two classes of worshippers were to be manifested in advance of the third and final litmus test, which simply demonstrated either a glorified character, or a character filled with darkness.

Danyeri n’abasajja abasatu ab’omu muwendo baalonda okulya emmere ey’eggulu, ate ekibiina ekirala kyalya emmere ya Babulooni. Ku nkomerero y’okukemebwa okw’okulabika okw’ennaku kkumi, Danyeri n’abanne baawangaza Katonda, kubanga obwenyi bwabwe bwalabika nga bunene era bulungi okusinga abo abaalya emmere ya Babulooni. Obubaka bw’omubaka w’omu ggulu ow’olubereberye mu Okubikkulirwa essuula ey’ekkumi n’enna, bulaga okukemebwa okusatu kwonna mu kutegeeza kwalyo ku Enjiri ey’olubeerera ddala. Okukemebwa okusooka kwe okutya Katonda, okw’okubiri kwe okumuweesa ekitiibwa, ate okw’okusatu kwe essaawa y’okusalirwa omusango bw’etuuka. Abo abaaggya ekitabo ekitono mu mukono gw’omubaka w’omu ggulu ow’olubereberye ne bakirya, nga bwe kiyimirizibwa Yokaana mu essuula ey’ekkumi, baawangaza Katonda mu kukemebwa okw’okubiri, era oluvannyuma baali bategekeddwa okuyingira mu musango gwa Nebukadduneeza. Olunyiriri ku lunyiriri, okukemebwa okusooka ku lunaku lwa Ssettemba 11, 2001, kwali okulya ekitabo ekitono ekyali mu mukono gw’omubaka w’omu ggulu ow’amaanyi. Okukemebwa okwo kwateekateeka okukemebwa okuddako, mu kiseera we waali wateekwa okulabisibwa ebika bibiri by’abasinza, nga kisuulirayo mu maaso g’okukemebwa okusatu era okusembayo okwawulula ddala, okulaga oba ekikula ekyawangazibwa, oba ekikula ekijjudde ekizikiza.

The sealing time of the one hundred and forty-four thousand is the history of September 11, 2001 unto the soon coming Sunday law in the United States. In that history the parable of the ten virgins will be repeated and fulfilled to the very letter. That fact then identifies that the prophetic history of Habakkuk two, will also be repeated and fulfilled to the very letter. It also means that the period of the sealing of the one-hundred and forty-four thousand is the period when the effect of every prophetic vision is repeated and fulfilled to the very letter.

Ekiseera eky’okuteekebwako akabonero kw’abo 144,000 kiba mu byafaayo okuva nga Ssettemba 11, 2001 okutuuka ku tteeka lya Sande erirajja mu bwangu mu United States. Mu byafaayo ebyo olugero lw’abawala ekkumi linaabweeramu era lituukirizibwe ddala ku nnyukuta. Ekyo kimanyisa nti ebyafaayo eby’obunnabbi eby’omu Habakkuku essuula ey’okubiri nabyo bijja kuddamu era bituukirizibwe ddala ku nnyukuta. Kitegeeza era nti ekiseera eky’okuteekebwako akabonero kw’abo 144,000 kye kiseera we obuvudde mu buli kwolesebwa okw’obunnabbi buddamu era ne butuukirizibwa ddala ku nnyukuta.

Daniel chapter eleven, verse forty was unsealed at the time of the end in 1989. The verse begins with the time of the end in 1798, and ends by marking the time of the end in 1989. Line upon line, the time of the end in 1798 aligns with the time of the end in 1989. The history of verse forty, beginning in 1798, and continuing to the Sunday law in verse forty-one represents the history of the earth beast (the United States) as the sixth kingdom of Bible prophecy. The earth beast’s two horns of Republicanism and Protestantism are represented with the two times of the ends.

Mu Danyeri essuula 11, olunyiriri 40 lwaggulwawo mu kiseera ky’enkomerero mu 1989. Olunyiriri luno lutandikira ku kiseera ky’enkomerero mu 1798, era luggwa nga lulaga ekiseera ky’enkomerero mu 1989. Olunyiriri ku linyiriri, ekiseera ky’enkomerero mu 1798 kikwatagana n’ekiseera ky’enkomerero mu 1989. Ebyafaayo by’olunyiriri 40, ebitandika mu 1798 ne bigenda okutuuka ku tteeka lya Ssande mu olunyiriri 41, biraga ebyafaayo by’ekisolo ekiva mu nsi (Amerika) nga obwakabaka obw’omukaaga mu bunnabbi bwa Bayibuli. Empondo zaakyo ebbiri — ez’ekifuga kya Rupabulika n’obupulotesitanti — ziyimirizibwa mu mirundi ebiri egy’ekiseera ky’enkomerero.

In the sealing time of the one hundred and forty-four thousand the Protestant horn will produce two classes of worshippers during the second test of the three tests within that period of time. One class will have developed the image of Christ, and the other class will have developed the image of the beast. In that testing period, the Republican horn will join with the apostate Protestant horn and form an image of the beast as Protestant churches then take control of the civil government. That period of time is represented by every vision in God’s Word, for this is where each of the “books of the Bible, meet and end.”

Mu kiseera eky’okuteekebwaako akasanyizo kwabantu 144,000, obuyinza bwa Baprotestanti bujja kuleeta ebika bibiri by’abasinza mu kugezebwa okw’okubiri ku kusatu okuli mu kiseera ekyo. Ekika ekimu kinaabeera kikulaakulanyizza ekifaananyi kya Kristo, ate ekirala kinaabeera kikulaakulanyizza ekifaananyi ky’ensolo. Mu kiseera ekyo eky’okugezesebwa, obuyinza bwa Republican bujja kuyungana n’obuyinza bwa Baprotestanti abava ku mazima ne bukola ekifaananyi ky’ensolo, nga amakanisa ga Baprotestanti gatwala obukulembeze bw’obwannansi. Ekiseera ekyo kiragibwa mu kulabibwa kwonna mu Kigambo kya Katonda, kubanga wano we bitabo bya Bayibuli byonna bisisinkanira era bimalira awo.

The second test in that history is the image of the beast test, both internally for the virgins, and externally for the politicians of the two rival political parties. That test is the test that we must pass “before probation closes” at the soon-coming Sunday law. That test is the test we pass “before we are sealed.” That test is the test where “our eternal destiny will be decided.”

Ekigezo eky’okubiri mu byafaayo ebyo kye kigezo ky’ekifaananyi ky’ensolo, ekikwata ku byombi: munda eri abawala abawombeefu, era n’ebweru eri bannabyabufuzi b’ebibiina by’ebyobufuzi ebiri ebivuganya. Ekyo kigezo kye tulina okuyitamu "nga ekiseera ky’okusaasirwa tekinnaggala" mu kiseera ky’etteeka lya Ssande eritujja mangu. Ekyo kigezo kye tuyitamu "nga tetunnateekebwako akabonero." Ekyo kigezo kye w’ "ensala ey’enkomerero ku bulamu bwaffe obutaggwaawo ejja kusalibwa."

We will continue this study in the next article.

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

> “Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith. . ..

> Malayika omulala ow’amaanyi yatumibwa okukka ku nsi. Yesu n’amuteeka mu mukono gwe ekiwandiiko, era bwe yakka ku nsi n’akaaba nti, ‘Babulooni agudde, agudde.’ Awo ne ndaba abo abaayongobera ne baddamu okutunuulira eggulu, nga balindirira mu kukkiriza n’ensuubirwa okulabika kwa Mukama waabwe. Naye bangi baalabika ng’abasigadde mu mbeera ey’obugumbafu, ng’abebase; naye ne ndaba ku maaso gaabwe akabonero k’ennaku enzijuvu. Abo abaayongobera ne balaba mu Ebyawandiikibwa Ebitukuvu nti baali mu kiseera eky’okukereera, era nti balina okulindirira n’obugumiikiriza okutuukirizibwa kw’okwolesebwa. Obukakafu bwe bumu obwabaleetera okulindirira Mukama waabwe mu mwaka gwa 1843, bwabaleetera okumusuubira mu 1844. Naye ne ndaba nti abasinga tebaalina obugumu obwo obwalangiranga okukiriza kwabwe mu 1843. Okuyongobera kwabwe kwakkendeeza okukkiriza kwabwe. . ..

> “As the ministration of Jesus closed in the holy place, and He passed into the holiest, and stood before the ark containing the law of God, He sent another mighty angel with a third message to the world. A parchment was placed in the angel’s hand, and as he descended to the earth in power and majesty, he proclaimed a fearful warning, with the most terrible threatening ever borne to man. This message was designed to put the children of God upon their guard, by showing them the hour of temptation and anguish that was before them. Said the angel, ‘They will be brought into close combat with the beast and his image. Their only hope of eternal life is to remain steadfast. Although their lives are at stake, they must hold fast the truth.’ The third angel closes his message thus: ‘Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’ As he repeated these words, he pointed to the heavenly sanctuary. The minds of all who embrace this message are directed to the most holy place, where Jesus stands before the ark, making His final intercession for all those for whom mercy still lingers and for those who have ignorantly broken the law of God. This atonement is made for the righteous dead as well as for the righteous living. It includes all who died trusting in Christ, but who, not having received the light upon God’s commandments, had sinned ignorantly in transgressing its precepts.” Early Writings, 245, 255.

> Nga obuweereza bwa Yesu bwaggwa mu Kifo Ekitukuvu, n’alyoka ayingira mu Kifo Ekitukuvu Ennyo, n’ayimirira mu maaso g’Essanduuko erimu amateeka ga Katonda, n’atumira ensi omalayika omulala ow’amaanyi n’obubaka olw’okusatu. Ekiwandiiko kyateekebwa mu mukono gw’omalayika, era ng’akka ku nsi mu maanyi n’ekitiibwa, n’alangirira okulabula okw’entiisa, n’okutyaatiriza okusinga obubi kwonna okwaleetebwa eri abantu. Obubaka buno bwategekebwa okussa abaana ba Katonda ku mukuumi, nga bubalaga essaawa y’okukemebwa n’okulumwa emmeeme ebali mu maaso gaabwe. Malayika n’agamba nti, ‘Baalikuyingizibwa mu lutalo olwa kumpi ennyo n’ensolo n’ekifaananyi kyayo. Okusuubira kwabwe kwokka ku bulamu obutaggwaawo kwe okunywerera obutakyuka. Newaakubadde nga obulamu bwabwe buli mu kabi, balina okunywera ku mazima.’ Malayika ow’okusatu aggalawo obubaka bwe bw’ati: ‘Wano we wali okugumiikiriza kw’abatukuvu: wano mwe muli abo abakuma amateeka ga Katonda, n’okukkiriza kwa Yesu.’ Bwe yaddamu ebyo ebigambo, n’ayolesa Eweema Ekitukuvu ey’omu ggulu. Emyoyo gy’abo bonna abakkiriza obubaka buno gikyolekeddwa eri Kifo Ekitukuvu Ennyo, Yesu gye ayimiridde mu maaso g’Essanduuko, ng’akola okusabirira okwasembayo olw’abo bonna abakyakwatiddwa kisa, n’olw’abo abamenye amateeka ga Katonda mu butamanyi. Okutabaganya kuno kukolebwa olw’abatuukirivu abaafiirawo era n’olw’abatuukirivu abalamu. Kutwala mu bumu abo bonna abaafa nga beesiga Kristo, naye abataafunye musana ku biragiro bya Katonda, ne baamenyamu ebiragiro byabyo mu butamanyi. Early Writings, 245, 255.

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