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# The Book of Daniel - Number Ninety-Nine

Ekitabo kya Danyeri - Ennamba kyenda mu mwenda

The Last Days and the Judgment of God: Unveiling Prophetic Insights

Ennaku Ez'oluvannyuma n'Okusala Omusango kwa Katonda: Okubikkula Amagezi g'Obunnabbi

Author

Jeff Pippenger

Published

February 29, 2024

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The “last days” represent the announcement of the opening of judgment in the movement of the first angel, and in the movement of the third angel, the close of judgment is announced. In the “last days” God’s people were, and are raised up to announce the judgment of God, but in order to be a messenger of God’s judgment, you must understand the judgment. A primary characteristic of Laodicean Adventism, both the learned class and the unlearned class, is that they do not know the judgment of God. All the prophets are more specifically addressing the last days, than the days in which they lived.

‘Nnaku ez’enkomerero’ ziraga okulangirirwa okw’okuggulwawo kw’omuwozeso mu kutambuza obubaka bwa malaika asooka; era mu kutambuza obubaka bwa malaika owasatu, wulangirirwa okuggalwawo kw’omuwozeso. Mu ‘nnaku ez’enkomerero’ abantu ba Katonda baazuukusibwa era bakyazuukusibwa okulangirira omuwozeso gwa Katonda, naye okuba omubaka ogw’omuwozeso gwa Katonda, oliteekwa okutegeera omuwozeso. Ekiranga ekikulu eky’ObuAdiventisiti bwa Laodikeya, mu baayiga n’abataayiga, kwe kuba nti tebamanyi omuwozeso gwa Katonda. Bannabbi bonna basindiridde nnyo ‘nnaku ez’enkomerero’ okusinga ennaku ze baabeeramu.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11.” Selected Messages, book 3, 338.

> Buli omu ku bannabbi ab’edda yayogera si nnyo eri mulembe gwabwe wabula eri ogwaffe; n’olwekyo obunnabbi bwabwe bukyali mu maanyi eri ffe. ‘Kale ebyo byonna byabagwako ng’ebyokulabirako; era byawandiikibwa okutulabula ffe, abaatuuseko enkomerero z’ensi.’ 1 Abakkolinso 10:11. Obubaka Obulondeddwa, ekitabo 3, 338.

All the prophets agree with one another, so their prophecies are all presenting the same illustration, and that illustration is of the last days, which are the days of judgment.

Abannabbi bonna bakkaanya wamu, n’olwekyo obunnabbi bwabwe bwonna bulaga ekifaananyi eky’ekimu, ate ekyo ekifaananyi ky’ebiseera eby’enkomerero, ebyo bye nnaku z’okusalirwa omusango.

> And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.

> Era emyoyo gy'abannabbi gigondera bannabbi. Kubanga Katonda si wa kutaataaganya, naye wa mirembe, nga bwe kiri mu makanisa gonna g'abatukuvu. 1 Abakkolinso 14:32, 33.

Jerusalem in Ezekiel’s vision that begins in chapter eight, is God’s church, which is the Laodicean Seventh-day Adventist church in the last days. Chapters eight and nine of Ezekiel, identify two classes of worshippers in the conclusion of the judgment of the house of God. One class is represented with the twenty-five ancient men bowing to the sun, but those who sigh and cry for the abominations done in the church and land, receive the seal of God. In chapter eleven, Ezekiel’s vision continues the illustration of the punishment of the twenty-five men that bow to the sun.

Yerusaalemi mu ekyolesebwa kya Ezekyeri ekitandika mu essuula omunana, ye Kkanisa ya Katonda, nga ye Kkanisa ya Abadiventisiti ab’Olunaku olw’Omusanvu ey’e Lawodikiya mu nnaku ez’enkomerero. Essuula omunana n’ekkenda ez’omu kitabo kya Ezekyeri ziraga ebika bibiri by’abasinzizi mu nkomerero y’omusango gw’ennyumba ya Katonda. Ekika ekimu kiyimiririrwa n’abasajja abakadde amakumi abiri mu etaano abafukamira enjuba, naye abo abeenyinyiza era abeekaaba olw’ebikolwa eby’omuzizo ebikolebwa mu kkanisa n’ensi, bafuna akabonero ka Katonda. Mu essuula kkumi n’emu, ekyolesebwa kya Ezekyeri kyeyongera okulaga ekibonerezo ky’abasajja amakumi abiri mu etaano abafukamira enjuba.

> Moreover the spirit lifted me up, and brought me unto the east gate of the Lord’s house, which looketh eastward: and behold at the door of the gate five and twenty men; among whom I saw Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people. Then said he unto me, Son of man, these are the men that devise mischief, and give wicked counsel in this city: Which say, It is not near; let us build houses: this city is the caldron, and we be the flesh. Therefore prophesy against them, prophesy, O son of man. And the Spirit of the Lord fell upon me, and said unto me, Speak; Thus saith the Lord; Thus have ye said, O house of Israel: for I know the things that come into your mind, every one of them. Ye have multiplied your slain in this city, and ye have filled the streets thereof with the slain. Therefore thus saith the Lord God; Your slain whom ye have laid in the midst of it, they are the flesh, and this city is the caldron: but I will bring you forth out of the midst of it. Ye have feared the sword; and I will bring a sword upon you, saith the Lord God. And I will bring you out of the midst thereof, and deliver you into the hands of strangers, and will execute judgments among you. Ezekiel 11:1–9.

> Era Omwoyo n’anyimusa, n’antwala ku luggi olw’ebuvanjuba olw’ennyumba ya Mukama, olutunuulira ebuvanjuba; ne laba ku mulyango gw’oluggi abasajja amakumi abiri mu bataano; mu bo ne ndaba Yazaaniya mutabani wa Azuri, ne Peratiya mutabani wa Benaya, bakulembeze b’abantu. Awo n’aŋŋamba nti, Mwana w’omuntu, bano be basajja abateekateeka ebibi era abawa amagezi amabi mu kibuga kino; abagamba nti, Tekiri kumpi; tuzimbe ennyumba: ekibuga kino kye kiyuungu, naffe ffe nnyama. Ky’ova oyogera obunnabbi okubawakanya, oyogere obunnabbi, ai mwana w’omuntu. Omwoyo wa Mukama n’akka ku nze, n’aŋŋamba nti, Gamba nti, Bw’ati bw’ayogera Mukama: Bw’atyo bwe mwogedde, ennyumba ya Isirayiri; kubanga mmanyi ebiyita mu mitima gyammwe byonna. Mweyongezza omuwendo gw’abattiddwa mu kibuga kino, era mujjuza enguudo zaakyo n’abattiddwa. Ky’ova nno bw’ati bw’ayogera Mukama Katonda: abattiddwa bammwe be mwateeka wakati mu kyo be nnyama, era ekibuga kino kye kiyuungu; naye ndibaggya mu wakati mwakyo. Mwatidde ekitala; era ndibaleetera ekitala ku mmwe, bw’ayogera Mukama Katonda. Era ndibaggya mu wakati mwakyo, mbawaayo mu mikono gy’ab’ennaggwanga, era ndibasalira emisango wakati mu mmwe. Ezeekyeri 11:1-9.

Jerusalem is identified as the “caldron,” and the people in Jerusalem are “the flesh” that is being cooked in the caldron, which is a pot. The judgment of the wicked that is accomplished by the angels with the destroying weapons in their hands, in the time of the sealing of the one hundred and forty-four thousand (for Sister White says the sealing of Ezekiel chapter nine is the same as the sealing of Revelation chapter seven), includes the truth that the wicked are removed from Jerusalem. At the soon-coming Sunday law, spiritual Jerusalem will be cleansed and lifted up as an ensign above all the mountains.

Yerusaalemi kimanyiddwa ng’ensuwa ennene ey’okufumbiramu, era abantu ab’omu Yerusaalemi be ‘ennyama’ efumbibwa mu nsuwa eyo. Okusalirwa omusango kw’ababi okw’okukolebwa bamalayika abalina ebyokuzikiriza mu ngalo zaabwe, mu kiseera eky’okuteekako akabonero ku abo emitwalo kkumi n’enna n’enkumi nnya (kubanga Sister White agamba nti okuteekako akabonero okw’omu Yekozekyeri essuula mwenda ke kimu ne kw’omu Kubikkulirwa essuula musanvu), kulimu amazima nti ababi baggibwa mu Yerusaalemi. Mu kiseera ekya kumpi eky’etteeka lya Sande, Yerusaalemi ey’omwoyo enaatukuzibwa era enaatumbulwa ng’ekibendera waggulu w’ensozi zonna.

> And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.

> Era mu nnaku ez’oluvannyuma kijja kubeerawo nti olusozi olw’ennyumba ya Mukama lunaasimbibwa ku ntikko z’ensozi, era lunaatukuzibwa okusinga obusozi; era amawanga gonna galikulukuta okutuuka gyalwo. Era abantu abangi baligenda ne bagamba nti, Mujje, tugende waggulu ku lusozi lwa Mukama, eri ennyumba ya Katonda wa Yakobo; era anaatuyigiriza amakubo ge, era tunaatambulira mu njira ze: kubanga mu Sayuni mwe munaava etteeka, n’ekigambo kya Mukama kuva mu Yerusaalemi. Isaaya 2:2, 3.

The cleansing which is accomplished for Jerusalem at the Sunday law, is the removal of Laodicean Adventists, where only Philadelphian Adventists remain. The legal corporate structure is then finished, for the United States government is the controlling entity in the legal arrangement that was made in 1863, and when the government of the United States enforces Sunday observance upon the land, the corporate structure of the Seventh-day Adventist church is either legally dissolved, or perhaps its name is legally changed to something of the order of the Sunday Adventist church.

Okutukuza okutuukirizibwa ku Yerusaalemi mu kiseera ky’etteeka lya Sande kwe kuggyawo Abadiventisiti ba Laodikiya, nga basigalawo yokka Abadiventisiti ba Firadelfiya. Oluvannyuma, enteekateeka y’ekitongole mu mateeka eba ewedde, kubanga Gavumenti ya United States ye ekifuga mu nteekateeka y’amateeka eyatondebwa mu 1863, era bwe Gavumenti ya United States eteeka mu nkola okukuuma Sande mu nsi, enteekateeka y’ekitongole mu mateeka ey’Ekkanisa y’Abadiventisiti Abasooka ku Lw’omukaaga oba esazibwamu mu mateeka, oba mpozzi erinnya lyayo liyusibwa mu mateeka ne lifaanana ng’erya Ekkanisa y’Abadiventisiti eya Sande.

When the wicked in Jerusalem are removed from the caldron, by the destroying angels, the Laodicean Adventist church ends, and the Philadelphian movement becomes spiritual Jerusalem that is lifted up as an ensign. Micah addresses the ancient men, that Isaiah calls the scornful men that call light darkness and darkness light, and through a question, identifies that the ancient men should have known “judgment.” They should have known the time of their visitation.

Bw’ababi ab’omu Yerusaalemi bwe baggibwa mu kyanu, nga bamalayika abazikiriza be babaggya, ekkanisa y’Abadiventisti ey’e Lawodikiya ekoma, era ekibiina kya Firadelfiya kifuka Yerusaalemi ey’Omwoyo, eyimusibwa waggulu ng’ekibendera. Mika ayogera n’abasajja abakadde, Isaaya b’ayita abanyoomi abayita ekitangaala enkizikiza n’enkizikiza ekitangaala, era okuyita mu kibuzo alaga nti abasajja abakadde bandibadde bamanyi "okusala omusango." Bandibadde bamanyi ekiseera ky’okubakyalirwako.

> And I said, Hear, I pray you, O heads of Jacob, and ye princes of the house of Israel; Is it not for you to know judgment? Who hate the good, and love the evil; who pluck off their skin from off them, and their flesh from off their bones; Who also eat the flesh of my people, and flay their skin from off them; and they break their bones, and chop them in pieces, as for the pot, and as flesh within the caldron. Micah 3:1–3.

> Nange nagamba nti, Mumpulirize, mbaasabye, mmwe abakulu ba Yakobo, nammwe bakungu b’ennyumba ya Isirayiri; si mmwe kibagwanira okumanya obwenkanya? Abankyawa ekirungi ne baagala ekibi; abaggya eddiba ku bantu, ne baggyako n’ennyama ku magumba gaabwe; abalya n’ennyama y’abantu bange, ne babasalako eddiba; ne bamenya amagumba gaabwe, ne babatematema mu bitundu, ng’eby’okuteekebwa mu nsuwa, era ng’ennyama munda mu nsuwa ennene. Mika 3:1-3.

God intended, and still intends that His last day people “know judgment,” and judgment is not a singular concept. It is a progressive history, possessing several elements and specific waymarks. It is a prophetic period that began in 1798, and continues until the end of the millennium. It is both investigative and executive. It is accomplished upon every man who has ever lived upon planet earth, and also upon the angels that were expelled from heaven. The periods of judgment are an essential understanding, for God’s faithful in the last days, for the answer to Micah’s question is, “yes, Israel is to understand the judgment.”

Katonda yagenderera, era akyagenderera nti abantu be ab’ennaku ez’enkomerero “bamanye omusango,” era omusango si kintu ekimu kyokka. Kye kyafaayo ekitambulira mu maaso, nga kirimu ebintu bingi n’obubonero obulaga ebitundu byako eby’enjawulo. Kiseera ky’obunnabbi ekyatandika mu 1798, era kibeerawo okutuusa ku nkomerero y’emyaaka lukumi. Kye kukebera era kye kussa mu nkola ekibonerezo. Kituukirizibwa ku buli muntu eyabaddewo ku nsi, era ne ku bamalayika abaagobwamu eggulu. Ebisera by’omusango bye by’okutegeera eby’obukulu nnyo eri abeesigwa ba Katonda mu nnaku ez’enkomerero, kubanga okuddamu ekibuuzo kya Mika kwe kuno: “yee, Isirayiri erina okutegeera omusango.”

Jeremiah identifies that the ancient men of Jerusalem in the last days represent the culmination of a “perpetual backsliding,” as represented by the four generations of escalating rebellion, symbolized by Ezekiel chapter eight’s four escalating abominations. Jeremiah identifies that the ancient men are wrapped up in spiritualism, for they “worship” “the sun, the moon, and all the host of heaven.” He identifies they are to “fall, and not rise,” for “they have rejected the word of the Lord.” With these characteristics Jeremiah identifies that the “people know not the judgment of the Lord.”

Yeremiya alaga nti abasajja abakadde ab’e Yerusaalemi mu nnaku ez’enkomerero bakiikirira entikko y’okuddayo emabega okutaggwawo, ng’ekiragibwa mu mirembe ennya egyeyongera mu bujeemu, nga kifaananyizibwa mu Ezeekyeri essuula munaana ng’ogera ku bikolwa eby’ennyinyala ebina ebyeyongerayongera. Yeremiya alaga nti abo basibiddwa mu busamize bw’eby’omwoyo, kubanga “basinza enjuba, omwezi, n’eggye lyonna ery’eggulu.” Ate alaga nti baligwa era tebaimuke, kubanga “baagaanye ekigambo kya Mukama.” Okusinzira ku bino, Yeremiya alaga nti “abantu tebamanyi okusalawo kwa Mukama.”

> At that time, saith the Lord, they shall bring out the bones of the kings of Judah, and the bones of his princes, and the bones of the priests, and the bones of the prophets, and the bones of the inhabitants of Jerusalem, out of their graves: And they shall spread them before the sun, and the moon, and all the host of heaven, whom they have loved, and whom they have served, and after whom they have walked, and whom they have sought, and whom they have worshipped: they shall not be gathered, nor be buried; they shall be for dung upon the face of the earth. And death shall be chosen rather than life by all the residue of them that remain of this evil family, which remain in all the places whither I have driven them, saith the Lord of hosts. Moreover thou shalt say unto them, Thus saith the Lord; Shall they fall, and not arise? shall he turn away, and not return? Why then is this people of Jerusalem slidden back by a perpetual backsliding? they hold fast deceit, they refuse to return. I hearkened and heard, but they spake not aright: no man repented him of his wickedness, saying, What have I done? every one turned to his course, as the horse rusheth into the battle. Yea, the stork in the heaven knoweth her appointed times; and the turtle and the crane and the swallow observe the time of their coming; but my people know not the judgment of the Lord. How do ye say, We are wise, and the law of the Lord is with us? Lo, certainly in vain made he it; the pen of the scribes is in vain. The wise men are ashamed, they are dismayed and taken: lo, they have rejected the word of the Lord; and what wisdom is in them? Jeremiah 8:1–9.

> Mu biro ebyo, bw’ayogera Mukama, baliggyamu amagumba g’abakabaka ba Yuda, n’amagumba g’abakungu be, n’amagumba g’abasaserdooti, n’amagumba g’abannabbi, n’amagumba g’abatuuze ba Yerusaalemi, okuva mu ntaana zaabwe: Era balibisaasaanya mu maaso g’enjuba, n’omwezi, n’eggye lyonna ery’omu ggulu, be baayagalanga, ne be baweerezanga, ne be baatambulirangako, ne be baanoonyangako, ne be baasinzanga: tebalikuŋŋanyizibwa, so tebaliziikibwa; banaabanga ng’obutayimbwa ku maaso g’ensi. Era okufa kunaalondebwa okusinga obulamu mu bonna abasigaddewo ab’eka eno embi, abasigadde mu bifo byonna mwe nabagobera, bw’ayogera Mukama w’eggye. Era onobagamba nti, Bw’ati bw’ayogera Mukama; Bagwa ne batayimuka? Akyuka ne tadda? Kale lwaki abantu bano aba Yerusaalemi badda ennyuma mu kudda ennyuma okutaggwaawo? Bakwatirira ku bulimba, bagaana okudda. Ntegedde ne mpuliridde, naye tebaagamba bituufu: tewali n’omu yeenenenya olw’obubi bwe, ng’agamba nti, Nkoze ki? Buli omu n’addira ku kkubo lye, ng’embalaasi esambukira mu lutalo. Weewaawo, enteeteeyi mu ggulu emanyi ebiseera byayo ebiteekeddwawo; enjiba, n’enkejje, n’enswere bakwatiriza ekiseera ky’okujja kwabwe; naye abantu bange tebamanyi omusango gwa Mukama. Mugamba mutya nti, Tuli bamagezi, era amateeka ga Mukama gali naffe? Laba, ddala kyakolebwa bwereere; ekalamu y’abawandiisi eri bwereere. Abagezi bakwatiddwa ensonyi, bawuniikiriddwa ne bakwatibwa: laba, baagaanye ekigambo kya Mukama; kale magezi ki agali mu bo? Yeremiya 8:1-9.

In chapter five, Jeremiah identifies those who know not the Lord’s judgment are “foolish.”

Mu ssuula etaano, Yeremiya agamba nti abo abatamanya omusango gwa Mukama ‘basirusiru’.

> Run ye to and fro through the streets of Jerusalem, and see now, and know, and seek in the broad places thereof, if ye can find a man, if there be any that executeth judgment, that seeketh the truth; and I will pardon it. And though they say, The Lord liveth; surely they swear falsely. O Lord, are not thine eyes upon the truth? thou hast stricken them, but they have not grieved; thou hast consumed them, but they have refused to receive correction: they have made their faces harder than a rock; they have refused to return. Therefore I said, Surely these are poor; they are foolish: for they know not the way of the Lord, nor the judgment of their God. Jeremiah 5:1–4.

> Mutambulatambule mu nguudo z’e Yerusaalemi, mutunule kaakano, era mutegeere, munoonye mu bibangirizi byayo, obanga muyinza okusanga omuntu, oyo asala emisango mu bwenkanya, anoonya amazima; nange ndigisonyiwa. Naye ne bwe bagamba nti, Mukama mulamu; mazima balayira obulimba. Ai Mukama, amaaso go tegali ku mazima? Obabakubye, naye tebanenye; obabimalirizza, naye bagaanye okukkiriza okulabulwa; baazigaza obuso bwabwe okusinga ejjinja; bagaanye okukomawo. Kyennava njogera nti, Mazima bano baavu; basirusiru: kubanga tebamanyi ekkubo lya Mukama, newaakubadde omusango gwa Katonda waabwe. Yeremiya 5:1-4.

In the last days Laodicean Adventism, those who are represented as the foolish virgins of the parable of the ten virgins, which Sister White identifies represents the “experience of the Adventist people,” “know not the way of the Lord, nor the judgment of their God.” In the next chapter Jeremiah identifies that “the way” of the Lord is the “old paths,” but the foolish Laodicean Adventists refuse to walk therein, or to hearken to the sound of the trumpet. The “trumpet” is a symbol of judgment, which of course, the foolish Laodicean Adventists do not know.

Mu nnaku ez’enkomerero ez’Adiventisimu eya Laodikiya, abo abakiikirizibwa ng’abawala abasirusiru b’olugero lw’abawala ekkumi, lwe Sister White agamba nti lukiikirira "ebyo bye bayitamu abantu ba Abadiventisti," "tebamanyi kkubo lya Mukama, newaakubadde omusango gwa Katonda waabwe." Mu ssuula esigoberera Yeremiya alaga nti "ekkubo" lya Mukama ye "enjira enkadde," naye Abadiventisti ba Laodikiya abasirusiru bagana okutambuliramu, oba okuwulira eddoboozi ly’ekondeere. "Ekondeere" kye kabonero k’omusango, era mazima ddala, Abadiventisti ba Laodikiya abasirusiru tebamanyi omusango guno.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.

> Bw’atyo bw’ayogera Mukama, Muyimirire ku makubo, mulabe, era mubuuze ku makubo ag’edda, omukubo omulungi guli wa; mutambuliramu, mujja kusanga okuwummula emmeeme zammwe. Naye bo ne bagamba, Tetutambuliramu. Era nnateeka abakuumi ku mmwe, nga mbagamba nti, Muwulirize eddoboozi ly’ekkondeere. Naye ne bagamba, Tetuwuliriza. N’olwekyo muwulire, mmwe amawanga, era mutegeere, ggwe nkungaana, ekiri wakati mu bo. Wulira, ggwe ensi: laba, ndireeta obubi ku bantu bano, n’ekibala ky’ebirowoozo byabwe, kubanga tebaawuliriza bigambo byange, so n’etteeka lyange tebaaligondera, wabula baaligaanira ddala. Yeremiya 6:16-19.

The “evil” that is brought upon the “congregation” that refused to “hearken to the sound of the trumpet,” and “walk” in “the old paths,” where the “rest” of the latter rain would be found, occurs when the “congregation” “rejects His law” at the soon coming Sunday law.

"Obubi" obuleetebwa ku "ekkuŋŋaana" eryagaana "okuwuliriza eddoboozi ly'ekkondeere," ne "okutambula" mu "makubo amakadde," mwe "okuwummula" kw'enkuba ey'oluvannyuma wandisangibwa, bubaawo nga "ekkuŋŋaana" "egaana amateeka ge" mu kiseera ky'etteeka lya Sande erigenda okuleetebwa mangu.

The triple application of Elijah identifies the work of a messenger and movement in the time of the executive judgment, which begins at the soon-coming Sunday law. Closely related to the triple application of Elijah is the triple application of the messenger that prepares the way for the Messenger of the Covenant. The triple application of the messenger that prepares the way is identifying a work by a messenger and movement in the time of the investigative judgment. The messenger who prepares the way, and Elijah are closely related triple applications, as is the triple application of Rome with the triple application of Babylon’s fall, but they possess important distinctions that are associated with the judgment of God.

Okukozesebwa okusatu kwa Eriya kulaga omulimu gw’omubaka n’ekibiina mu kiseera ky’okutuukirizibwa kw’omusango, ekitandika ku tteeka lya Sande erigenda okujja amangu. Okukozesebwa okusatu kwa Eriya kugatagana ennyo n’okukozesebwa okusatu kw’omubaka ateekateeka ekkubo erya Omubaka w’Endagaano. Okukozesebwa okusatu kw’omubaka ateekateeka ekkubo kulaga omulimu gw’omubaka n’ekibiina mu kiseera ky’okulamula okw’okunonyereza. Omubaka ateekateeka ekkubo ne Eriya bye bikwatagana ennyo mu kukozesebwa okusatu, nga bwe kiri ne kukozesebwa okusatu kwa Loma n’okukozesebwa okusatu kw’okugwa kwa Babulooni; naye birina enjawulo z’amaanyi ezikwatagana n’okulamula kwa Katonda.

The triple applications of Elijah and the triple application of the messenger that prepares the way for the Messenger of the Covenant are associated with two distinct works of judgment which are accomplished by God, through His chosen messenger and the movement that joins to the message of the messenger. Those two works are associated with two distinct periods of judgment, although there is overlap between the symbols.

Enkozesa essatu ez’Elija n’enkozesa essatu ez’Omubaka ateekateeka ekkubo eri Omubaka w’Endagaano, bikwatagana ne mirimu ebiri egy’enjawulo egy’okusala omusango, egikolebwa Katonda ng’ayita mu Mubaka we yalonda n’ekibiina ekyegatta ku bubaka bw’omubaka. Emirimu egyo ebiri gikwatagana n’ebiseera bibiri eby’enjawulo eby’okusala omusango, newankubadde waliwo okusaagana wakati w’obubonero.

The work of the third and final Elijah is in relation to the executive judgment of the threefold union of modern Babylon, and the work of the messenger who prepares the way, is in relation to the investigative judgment and cleansing of God’s people. Malachi chapter three, is introduced with the last verse of chapter two.

Omulimu gwa Eriya ow’okusatu era ow’enkomerero gukwata ku kusala omusango ogw’okussa mu nkola ku obumu obw’obutatu bwa Babulooni ey’omulembe guno, ate omulimu gw’omubaka ategekera ekkubo gukwata ku kusala omusango okw’okunoonyereza n’okutukuza abantu ba Katonda. Malaki essuula essatu litandikibwa n’olunyiriri olwasembayo olw’essuula eyokubiri.

> Ye have wearied the Lord with your words. Yet ye say, Wherein have we wearied him? When ye say, Everyone that doeth evil is good in the sight of the Lord, and he delighteth in them; or, Where is the God of judgment? Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 2:17–3:4.

> Mukooyese Mukama n’ebigambo byammwe. Naye mugamba nti, Tumukooyese tutya? Bwe mugamba nti, Buli akola ekibi mulungi mu maaso ga Mukama, era asiima abo; oba nti, Katonda ow’okusala omusango ali wa? Laba, ndisindika omubaka wange, era anaateekateeka ekkubo mu maaso gange; era Mukama gwe munoonya ajja mangu mu yeekaalu ye, ye mubaka w’endagaano, gwe musanyukira; laba, ajja, bw’ayogera Mukama ow’Eggye. Naye ani ayinza okugumira olunaku lw’okujja kwe? Era ani ayinza okuyimirira bwe’anaalabika? Kubanga alinga omuliro gw’omutukuza w’efeeza, era ng’ensabuni y’abayonjo; era anaatuula ng’oyo anyookereza n’atukuza efeeza; era anaatukuza batabani ba Lewi, n’abasunsula nga zaabu ne feeza bwe bisunsulwa, baly’aleetera Mukama ekiweebwayo mu butuukirivu. Awo ekiweebwayo kya Yuda ne Yerusaalemi kinaanyumira Mukama, nga mu nnaku ez’edda, era nga mu myaka egyasooka. Malaki 2:17–3:4.

In the last days, according to the testimony of Malachi, God is wearied by Laodicean Adventism who cling to the rebellion of 1888. The rebellion of 1888, was typified by the rebellion of Korah, Dathan and Abiram, and the doctrinal argument of Korah’s rebellion was whether those who do evil, are still righteous in the sight of the Lord.

Mu nnaku ez’enkomerero, ng’okusinzira ku bujulizi bwa Malaki, Katonda akoowazibwa obwadiventisiti bwa Lawodikiya obukwatirira ku kujeema kwa 1888. Okujeema kwa 1888 kwalabirwamu mu kujeema kwa Koola, Dataani ne Abiraamu, era empaka z’okuyigiriza mu kujeema kwa Koola zaali ku nsonga nti oba abo abakola ebibi bakyabeerera batuukirivu mu maaso ga Mukama.

> Now Korah, the son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took men: And they rose up before Moses, with certain of the children of Israel, two hundred and fifty princes of the assembly, famous in the congregation, men of renown: And they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord? Numbers 16:1–3.

> Awo Korah, mutabani wa Izhar, mutabani wa Kohath, mutabani wa Levi, era Dathan ne Abiram, batabani ba Eliab, ne On, mutabani wa Peleth, baana ba Reuben, ne batwalira wamu abantu: Ne bagolokoka mu maaso ga Moses, wamu n'abamu ku baana ba Isirayiri, abakulu b'ekkungaana 250, abamanyiddwa mu kibiina, abasajja ab'ekitiibwa: Ne beekuŋŋaanya okuwakanya Moses ne Aaron, ne babagamba nti, Mweyongedde nnyo; kubanga ekibiina kyonna kitukuvu, buli omu ku bo, era Mukama ali wakati mu bo: kale lwaki mwegulumiza waggulu ku kibiina kya Mukama?

In the last days, God is wearied by Laodicean Adventism who cling to the rebellion of 1957, which is simply the manifestation of the rebellion of 1888, placed into an official statement. The book, Questions on Doctrine enshrined the rebellion of 1888, which was a repetition of the rebellion of Korah, Dathan and Abiram, according to the testimony of the angel who instructed Sister White that she must stay at the conference of 1888, in order to record the repetition of history of Korah’s rebellion. Two-hundred and fifty men of renown gathered together with Korah, Dathan and Abiram, against Moses, God’s representative in the rebellion.

Mu nnaku ez’enkomerero, Katonda akooye Obu-Adiventisimu bwa Laodikiya obunywera ku bujeemu bw’omwaka gwa 1957, obwo bwokka bwe kweyoleka kw’obujeemu bw’omwaka gwa 1888, obwateekebwa mu kiwandiiko ekya bwanamateeka. Ekitabo Questions on Doctrine kyakinyweza obujeemu bw’omwaka gwa 1888, obwali okuddamu kw’obujeemu bwa Kola, Datani ne Abiramu, ng’okusinziira ku bujulizi bw’Omumalayika eyalagira Sister White nti ateekwa okusigala ku lukiiko lw’omwaka gwa 1888, alyoke awandiike okuddamu kw’ebyafaayo eby’obujeemu bwa Kola. Abasajja 250 ab’ekitiibwa ne beewung’anya wamu ne Kola, Datani ne Abiramu, okulwanyisa Musa, akiikirira Katonda, mu bujeemu.

The twenty-five men that bow to the sun in Ezekiel chapter eight, represent a tithe, or a tenth of the two hundred and fifty men that offered incense in the rebellion of Korah, Dathan and Abiram, which typified the leaders of the rebellion of 1888, whose doctrinal rebellion was formalized in 1957, with the publishing of the book Questions on Doctrine.

Abasajja amakumi abiri mu ttaano abavuunama eri enjuba mu Ezekiyeri essuula munaana, bakiikirira ekkumi, oba ekitundu eky’ekkumi ku basajja bikumi bibiri n’amakumi ataano abaawaayo obubaane mu kujeemera kwa Koola, Dasaana ne Abiraamu, okwo ne kufaananyiriza abakulembeze b’okujeemera okw’omwaka gwa 1888, nga okujeema kwabwe mu njigiriza kwateekebwawo mu ngeri entongole mu 1957, bwe bafulumya ekitabo ekiyitibwa ‘Questions on Doctrine’.

The rebellion of Korah, Dathan and Abiram rejected the “judgment” which God had rendered, pronouncing them to wander in the wilderness for forty years. Laodicean Adventism began to wander in the wilderness of Laodicea in 1863, after they rejected the Laodicean message which was presented in 1856, that produced the judgment of wandering in the wilderness for many more years, due to their lack of faith. In the rebellion of 1888, they were still unwilling to accept the Laodicean message which was brought by Elders Jones and Waggoner.

Obujeemu bwa Korah, Dathan ne Abiram bwagaana 'okusala omusango' kwe Katonda yabadde abasalidde, era Katonda n’alangirira nti banaatambulira mu ddungu emyaka amakumi ana. Adiventizimu ogwa Laodicea gwatandika okuzingirira mu ddungu lya Laodicea mu 1863, oluvannyuma lwe baagaana obubaka bwa Laodicea obwaayanjulwa mu 1856; ekyo ne kireeta okusala omusango okw’okuzingirira mu ddungu okumala emyaka emirala mingi olw’obutakkiriza bwabwe. Mu bujeemu bwa 1888 baakyagaana okukkiriza obubaka bwa Laodicea obwaaleetebwa Abakadde Jones ne Waggoner.

Those who rebelled in 1888, not only rejected the spiritual authority of Elders Jones and Waggoner, but the authority of the prophetess Ellen White and the authority of the Holy Spirit too, for they acted out the idea that the whole congregation was equally holy.

Abo abaajeemera mu mwaka gwa 1888, tebaagaana kyokka obuyinza obw’eby’Omwoyo bw’Abakadde Jones ne Waggoner, naye ne obuyinza bwa nnabbi omukazi Ellen White, era n’obuyinza bwa Mwoyo Omutukuvu, kubanga baakola nga bakkiriza nti ekibiina kyonna ky’abakkiriza kyali kitukuvu mu ngeri emu.

In 1863, they had returned to eat with the lying prophet of Bethel, and in doing so they ultimately accepted the definition of salvation that was represented by the rebellion of Korah, and then officially enshrined the false doctrine in the book, Questions on Doctrine. That doctrine is a false definition of “justification by faith.”

Mu mwaka gwa 1863, baali baddemu okudda ne balya wamu ne nnabbi w’obulimba ow’e Bethel, era bwe baakikola ne bakkiriza mu nkomerero ekitegeeza ky’obulokozi ekyakiikirirwa mu bujeemu bwa Korah, ne bakakasa mu ngeri entongole enjigiriza ey’obulimba mu kitabo ekiyitibwa Questions on Doctrine. Enjigiriza eyo ye ennyonnyola enkyamu ey’ ‘okulangirirwa ng’omutuukirivu olw’okukkiriza’.

The rebellion of 1863 was the beginning of the rejection of Miller’s jewels that were reflected upon Habakkuk’s two tables. In Habakkuk chapter two, the “debate” of verse one ultimately produces two classes of worshippers who are manifested over their disagreement of the message that tarried.

Obujeemu bwa 1863 bwali ntandikwa y’okugaanibwa kw’amabuye ag’omuwendo ga Miller agaalabisibwa ku bipande bibiri bya Habakkuku. Mu Essuula ey’okubiri eya Habakkuku, “empaka” ez’olunyiriri olusooka, mu nkomerero zireeta ebika bibiri by’abaasinzizi, ebirabikira mu kutakkaanya kwabwe ku bubaka obw’okedde.

> Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.

> Laba, omwoyo gwe ogw'eyimuse si mugolokofu mu ye; naye omutuukirivu aliba mulamu olw'okukkiriza kwe. Abakkuki 2:4.

The “faith” of the “just” in the “debate” of Habakkuk chapter two, was based upon the “vision” that had been plainly written upon tables. In the rebellion of 1863, the first step to remove what was written on the tables was accomplished by those who no longer possessed the faith of the “just.” The rebellion of 1863, represented the first seed of the rebellion that would ultimately enshrine a false definition of the doctrine of justification by faith in 1957.

‘Okukkiriza’ kw’ ‘abatuukirivu’ mu ‘mpaka’ eza Habakkuku essuula ey’okubiri, kwali kusinziira ku ‘olubonekerwa’ oluwandiikiddwa obulungi ku bipande. Mu bujeemu bwa 1863, ekitundu ekisooka eky’okuggyawo ebyawandiikiddwa ku bipande kyatuukirizibwa abo abataakyalina okukkiriza kw’ ‘abatuukirivu’. Obujeemu bwa 1863 bwalaga ensigo esooka y’obujeemu eyagenda mu nkomerero okunyweza ennyonnyola ey’obulimba ku njigiriza ey’okutuukirizibwa olw’okukkiriza mu 1957.

We will continue this study in the next article.

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

> “The Lord in His great mercy sent a most precious message to His people through Elders Waggoner and Jones. This message was to bring more prominently before the world the uplifted Saviour, the sacrifice for the sins of the whole world. It presented justification through faith in the Surety; it invited the people to receive the righteousness of Christ, which is made manifest in obedience to all the commandments of God. Many had lost sight of Jesus. They needed to have their eyes directed to His divine person, His merits, and His changeless love for the human family. All power is given into His hands, that He may dispense rich gifts unto men, imparting the priceless gift of His own righteousness to the helpless human agent. This is the message that God commanded to be given to the world. It is the third angel’s message, which is to be proclaimed with a loud voice, and attended with the outpouring of His Spirit in a large measure.” Testimonies to Ministers, 91.

> Omukama mu kusaasira kwe okunene yatuma obubaka obw’omuwendo omukulu ennyo eri abantu be ng’ayita mu Bakadde Waggoner ne Jones. Obubaka buno bwalina okuleeta mu maaso g’ensi Omulokozi ayimusiddwa n’okumulaga obulungi, oyo nga Ssaddaaka olw’ebyono by’ensi yonna. Bwalaga okulangirirwa obutuukirivu mu kukkiriza mu Muwera; bwayita abantu okwaniriza obutuukirivu bwa Kristo, obulabikira mu kugondera ebiragiro bya Katonda byonna. Abangi baali bawedde okulaba Yesu. Baali beetaaga amaaso gaabwe okuteekebwa ku obuntu bwe obwa Katonda, obwenkizo bwe, n’okwagala kwe okutakyuka eri oluganda lw’abantu. Amaanyi gonna gaweebwa mu mikono gye, alyoke agabire abantu ebirabo eby’obugagga, ng’awa ekirabo ekitasasulwa ekya butuukirivu bwe ddala eri omuntu atalina ky’ayinza kweeyambaako. Kino kye ky’obubaka Katonda kye yalagira okuweebwa eri ensi. Kye ky’Obubaka bwa Malayika owokusatu, obwateekwa okulangirirwa n’eddoboozi eddene, era nga kwetooloolwa n’okuyiwa kw’Omwoyo gwe mu kipimo ekinene. Obujulizi eri Abasumba, 91.

> “The truth for this time, the third angel’s message, is to be proclaimed with a loud voice, meaning with increasing power, as we approach the great final test.” The 1888 Materials, 1710.

> Amazima ag’okiseera kino, obubaka bw’omulayika ow’okusatu, bulina okulangirirwa n’eddoboozi eddene, kitegeeza nti mu maanyi agakyeyongera, nga tusemberera omugezo omukulu ogw’enkomerero. The 1888 Materials, 1710.

> “The time of test is just upon us, for the loud cry of the third angel has already begun in the revelation of the righteousness of Christ, the sin-pardoning Redeemer. This is the beginning of the light of the angel whose glory shall fill the whole earth.” Selected Messages, book 1, 362.

> Ekiseera eky'ekigezo kitutuuseko, kubanga eddoboozi ery'amaanyi erya omulayika ow'okusatu limaze okutandika dda mu kubikkulirwa kw'obutuukirivu bwa Kristo, Omununzi asonyiwa ebibi. Kino kye kutandika kw'ekitangaala ky'omulayika gwe ekitiibwa kye kinaajjuza ensi yonna. Obubaka Obulondeddwa, ekitabo 1, 362.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> "Enjura ey'oluvannyuma egenda okugwa ku bantu ba Katonda. Malayika ow'amaanyi agenda okukka okuva mu ggulu, era ensi yonna egenda okuyaka olw'ekitiibwa kye." Review and Herald, April 21, 1891.

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