“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel.” Acts of the Apostles, 585.

Mu kitabo ky’Okubikkulirwa ebitabo byonna eby’omu Bayibuli bisisinkana era we bimaliriza. Wano waliwo ekijjuza ky’ekitabo kya Danyeri. Ebikolwa by’Abatume, 585.

The truth that is identified by John as “the Revelation of Jesus Christ,” which the Lion of the tribe of Judah has been unsealing for his people since July 2023, is brought to perfection when the book of Daniel is brought together with the book of Revelation. Daniel chapter two represents the second angel’s message in the context of the image of the beast test of the last days. It identifies a process of testing and a specific period of testing.

Amazima Yokaana g’ayita “Okubikkulirwa kwa Yesu Kristo,” era Empologoma ey’ekika kya Yuda g’ebadde eggyako envumbo ku lw’abantu baayo okuva mu Jjulaayi 2023, gafuulibwa agatuukiridde ekitabo kya Danyeri bwe kigattibwa awamu n’ekitabo ky’Okubikkulirwa. Essuula ey’okubiri eya Danyeri ekiikirira obubaka bwa malayika ow’okubiri mu mbeera y’ekigezo ky’ekifaananyi ky’ensolo eky’ennaku ez’enkomerero. Eraga enkola y’okugezesebwa n’ekiseera ekigere eky’okugezesebwa.

The period and process of Daniel chapter two, represented by the seventy years of Daniel’s captivity, typified the testing period of the Protestants in Millerite history. The Protestants failed their testing process and became the daughters of Rome. Prophetically, a daughter typifies her mother; and Rome is a prophetic beast. Their failure and subsequent transitioning into the daughters of Rome typify the test of the image of the beast in our current history, for they transitioned into an image of the beast. Our current testing process is therefore represented by Daniel’s seventy years of captivity, and also by the history of the second angel’s message during the Millerite movement.

Ekiseera n’emitendera ebyogerwako mu Danyeri essuula ey’okubiri, ebyakiikirirwa emyaka ensanvu egy’obusibe bwa Danyeri, byali bifaananyi by’ekiseera ky’okugezesebwa kw’Abapolotesitanti mu byafaayo by’abagoberezi ba Miller. Abapolotesitanti baalemwa mu mitendera gy’okugezesebwa kwabwe ne bafuuka abawala ba Rooma. Mu bunnabbi, omuwala aba kifaananyi kya nnyina; era Rooma nsolo ya bunnabbi. Okulemererwa kwabwe n’okukyuka okwaddirira ne bafuuka abawala ba Rooma bikiikirira ekigezo ky’ekifaananyi ky’ensolo mu byafaayo byaffe eby’akaseera kano, kubanga baakyuka ne bafuuka ekifaananyi ky’ensolo. N’olwekyo, emitendera gy’okugezesebwa kwaffe mu kiseera kino gikiikirirwa emyaka ensanvu egy’obusibe bwa Danyeri, era n’ebyafaayo by’obubaka bwa malayika ow’okubiri mu kiseera ky’ekisinde ky’abagoberezi ba Miller.

In the history of the second angel’s message that began on September 11, 2001, there is a specific period and testing process that is symbolically represented as Nebuchadnezzar’s image-dream of beasts; for a kingdom in Bible prophecy is also a beast. Nebuchadnezzar and the Chaldean religious elite represent those that fail the test, and Daniel and the three worthies represent those that pass the test. It may appear otherwise, but Nebuchadnezzar’s failure is confirmed in chapter three of Daniel.

Mu byafaayo by’obubaka bw’omubaka ow’okubiri obw’atandika nga Ssettemba 11, 2001, waliwo ekiseera ekirambikiddwa n’entambula y’okugezebwa, ebyo ebirabirizibwa ng’ekirooto ky’ekifaananyi kya Nebukadduneeza eky’ebisolo; kubanga mu nnabula ya Bayibuli obwakabaka nabwo buliikirirwa ng’ekisolo. Nebukadduneeza n’abakulembeze b’eddiini b’Abakaludaaya baliikirira abo abaleemererwa mu kugezebwa, ate Danyeri n’abasajja abasatu ab’omu muwendo baliikirira abo abayita mu kugezebwa. Kiyinza okulabika nga bwe si bwekityo, naye okulemererwa kwa Nebukadduneeza kukakasibwa mu essuula eyasatu ey’ekitabo kya Danyeri.

In the testing process, which is represented in both Daniel chapters one and two, there are specific prophetic waymarks that line up with the truths that have recently been set forth in the book of Revelation. In chapter one, “ten days” represented the testing period that led to Daniel manifesting a fairer and fatter image due to his eating the heavenly fare, while the other class of eunuchs manifested the image of those who ate the diet of the king. A king prophetically is a kingdom, and prophetically a king or kingdom is also a beast. Those whose countenances manifested the results of eating the king’s diet manifested the image of the beast.

Mu nkola y’okugezesebwa eragibwa mu ssuula esooka n’ey’okubiri ez’ekitabo kya Danyeri, mulimu obubonero obw’obunnabbi obw’enjawulo obulaga ekkubo, obukwatagana n’amazima agaakayanjuddwa mu kitabo ky’Okubikkulirwa. Mu ssuula esooka, “ennaku kkumi” zaakiikirira ekiseera ky’okugezesebwa ekyaleetera Danyeri okulaga ekifaananyi ekisingako obulungi n’obugevvu olw’okulya emmere ey’omu ggulu, ate ekibiina ekirala eky’abalaawe ne kiraga ekifaananyi ky’abo abaalyanga emmere ya kabaka. Mu bunnabbi, kabaka akiikirira obwakabaka, era mu bunnabbi kabaka oba obwakabaka era bikiikirira ensolo. Abo abaayolesa mu maaso gaabwe ebyava mu kulya emmere ya kabaka baayolesa ekifaananyi ky’ensolo.

In Daniel chapter two, Daniel was praying to understand the hidden “secret” of Nebuchadnezzar’s image-dream. He needed to know what the dream was, and also what it meant. He represents those in the last days that are seeking to understand the secrets associated with the unsealing of the Revelation of Jesus Christ, for the unsealing of the Revelation of Jesus Christ is the last prophetic “secret” that is unsealed before probation closes. All the prophets, including Daniel, are identifying the last days. Daniel’s endeavor to understand the “secret” was a life-or-death endeavor, as is the image of the beast test for God’s people in the last days.

Mu kitabo kya Danyeri essuula ey’okubiri, Danyeri yali asaba okutegeera ekyama ekikwekeddwa mu kirooto eky’ekifaananyi kya Nebukadduneeza. Yetaaga okumanya ekirooto kyali ki, era n’okumanya amakulu gaakyo. Akiikirira abo abali mu nnaku ez’enkomerero abanoonya okutegeera ebyama ebikwatagana n’okuggulwawo kw’Okubikkulirwa kwa Yesu Kristo, kubanga okuggulwawo kw’Okubikkulirwa kwa Yesu Kristo kwe kyama eky’obunnabbi eky’okusembayo ekiggulwawo nga tekunnaba kuggalwa kw’ebbanga ery’ekisa. Bannabbi bonna, ne Danyeri omuli, balaga ennaku ez’enkomerero. Okunoonya kwa Danyeri okutegeera “ekyama” kwali mulimu ogw’obulamu oba okufa, nga bwe kuli kugezesebwa olw’ekifaananyi ky’ensolo eri abantu ba Katonda mu nnaku ez’enkomerero.

“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.” Manuscript Releases, volume 15, 15.

"Mukama yankakasa bulungi nti ekifaananyi ky'ensolo kijja okutondebwa nga tekannaggala omulyango gw'ekkisa; kubanga kijja kuba okugezesebwa okukulu eri abantu ba Katonda, mwe ensala ku bulamu bwabwe obutaggwaawo erisalibwamu." Manuscript Releases, voliyumu 15, 15.

The prayer of Daniel, as he sought to understand the “secret,” represents a specific waymark in the history of God’s people in the last days. The book of Daniel provides two witnesses that establish the waymark of “prayer” in the last days. That waymark is located in the period of time that is represented by the second message of every reform line.

Okusaba kwa Danyeri, nga yanoonya okutegeera ‘ekyama’, kuyimirira ng’akabonero akalaga ekkubo akalambikiddwa mu byafaayo by’abantu ba Katonda mu nnaku ez’enkomerero. Ekitabo kya Danyeri kiwa abajulizi babiri abakkakasa akabonero akalaga ekkubo ak’‘okusaba’ mu nnaku ez’enkomerero. Akabonero ako kali mu kiseera ekiikirirwa obubaka obw’okubiri bwa buli lunyiriri lw’okutereeza.

The prophetic setting of both prayers is the seventy years of captivity, which as a symbol represents the “seven times” of Leviticus twenty-six. In Daniel two, in the first verse, the name “Nebuchadnezzar” is doubled, and the doubling of a word in Scripture is a symbol of the second angel’s message.

Embeera y’obunnabbi essaala zombi mwe zisangibwa y’emyaka ensanvu egy’obusibe, era emyaka egyo, ng’akabonero, gikiikirira “emirundi musanvu” egy’omu Ebyabaleevi essuula ey’amakumi abiri mu mukaaga. Mu Danyeri essuula ey’okubiri, mu lunyiriri olusooka, erinnya “Nebukadduneeza” liwandiikiddwa emirundi ebiri, era okuwandiika ekigambo emirundi ebiri mu Byawandiikibwa kabonero k’obubaka bwa malayika ow’okubiri.

There are several references in the writings of Sister White that identify Daniel chapter three as a symbol of the Sunday law. Daniel chapter one possesses every characteristic of the first angel’s message, and we are informed that you cannot have a third message (Daniel chapter three) without a first and second message.

Mu biwandiiko bya Mwannyinaffe White mulimu ebijulizo ebiwerako ebiraga nti essuula eyokusatu eya Danyeri kabonero k’etteeka lya Ssande. Essuula esooka eya Danyeri erina obubonero bwonna obw’obubaka bwa malayika asooka, era tutegeezebwa nti tewayinza kubaawo bubaka bwa kusatu (Danyeri essuula eyokusatu) awatali bubaka obusooka n’obwokubiri.

The image of the beast test has been defined by Ellen White as the test we must pass before probation closes, and before we are sealed. When the music played in Daniel chapter three, probation symbolically closed, for chapter three represents the Sunday law. Nebuchadnezzar’s music represents the melody that the whore of Tyre then begins to sing to the kings of the earth at the end of the symbolic seventy years that she had been forgotten.

Ekigezo ky’ekifaananyi ky’ensolo, Ellen White yakilambika ng’ekigezo kye tulina okuyitamu nga probation tennaggala, era nga tetunnateekebwako akabonero. Bwe baayimba omuziki mu kitabo kya Danyeri essuula esatu, probation mu kifaananyi yaggalwa, kubanga essuula esatu eyimirira etteeka lya Sande. Omuziki gwa Nebukadduneeza guyimirira oluyimba lwe mukazi omwenzi wa Ttuulo lw’atandika okuyimbira abakabaka b’ensi ku nkomerero y’emyaka nsanvu egy’ekifaananyi gye yali yerabiddwa.

And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. Isaiah 23:15–17.

Era kijja okubaawo mu lunaku olwo nti Ttuulo ejja kweerabirwa emyaka nsanvu, ng’ennaku z’akabaka omu bwe ziri; oluvannyuma lw’emyaka nsanvu Ttuulo ejja okuyimba ng’omalaaya. Twala entongooli, otambule ng’owetooloola ekibuga, ggwe malaaya eyerabiddwa; kuba endongo ennungi, oyimbe ennyimba nnyingi, olyoke ojjukirwe. Era oluvannyuma lw’emyaka nsanvu kijja okubaawo nti Mukama alikyalira Ttuulo, era aliddira mu mpeera ye, era alizannya obwenzi n’obwakabaka bwonna obw’ensi ku maaso g’ensi. Isaaya 23:15-17.

Sister White identifies the three angels’ messages as three tests.

Mwannyinaffe White alaga obubaka bwa bamalayika abasatu ng’ebigezo bisatu.

“Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third, the last testing message to be given to the world, and a similar position will be taken when the last call is made.” Review and Herald, October 31, 1899.

“Abangi abaasituka ne bagenda okusisinkana Omuko nga bagoberera obubaka bw’omalayika omusooka n’omalayika ow’okubiri, baagaana obubaka obw’okusatu, obw’enkomerero obugezesa obw’okuweebwa eri ensi, era endowooza enfaananako ejja kutwalibwa bwe kunaakolebwa okuyita okwasembayo.” Review and Herald, Okitobba 31, 1899.

Upon several witnesses, Daniel chapter two is the second angel’s message. The history of the empowerment of the first angel until the judgment is the history represented by the seventy years of Daniel’s captivity. The setting of Daniel’s prayer in chapter two takes place within the seventy years, which is a symbol of the “seven times”.

Okusinziira ku bujulizi bw’abajulirwa abawerako, essuula eyokubiri eya Danyeri bwe bubaka bwa malayika owokubiri. Ebyafaayo okuva ku kuweebwa amaanyi kwa malayika asooka okutuuka ku kusala omusango bye byafaayo ebikiikirirwa emyaka ensanvu egy’obuwambe bwa Danyeri. Embeera okusaba kwa Danyeri mu ssuula eyokubiri mwe kubeerawo eri mu myaka egyo ensanvu, nga ekiseera ekyo kabonero ka “biseera musanvu”.

The prayer of chapter nine begins with a direct reference to the seventy years. The prophetic setting of both prayers is identical. They represent different aspects of the same prayer, but are both placed in the identical setting of the “seven times,” and both align with the waymark of “prayer” that is located in the history of the one hundred and forty-four thousand of the last days.

Essaala ey’omu ssuula ey’omwenda etandika ng’eyogera butereevu ku myaka ensanvu. Embeera y’obunnabbi essaala zombi mwe zisangibwa y’emu. Zikiikirira enjuyi ez’enjawulo ez’essaala y’emu, naye zombi ziteekebwa mu mbeera y’emu ey’“ebiseera musanvu,” era zombi zikwatagana n’akabonero k’olugendo ak’“essaala” akasangibwa mu byafaayo by’abo emitwalo kkumi n’ena mu enkumi nnya ab’omu nnaku ez’enkomerero.

When Daniel prays in chapter nine, he is in a prophetic “period of transition” from the kingdom of Babylon unto the kingdom of the Medes and the Persians. That transition point is also a waymark, and it also aligns with the same transition point in the movement of the third angel, when God’s people die in the street as “Laodiceans”, and come out of the grave as “Philadelphians”. The transition point for the movement of the first angel aligns with both Daniel’s transition point and the movement of the third angel, and all three are directly connected with the “seven times” of Leviticus twenty-six. The transition from Philadelphia to Laodicea in the Millerite movement took place with the arrival of “new light” on the “seven times” in 1856, and the subsequent rejection of the “seven times” altogether in 1863. Daniel in chapter nine, the movement of the first angel in Millerite time, and the movement of the third angel in our time all have transition points that align with one another, and all three transition points are set within the context of the “seven times”.

Danyeri bw’asaba mu ssuula ey’omwenda, aba mu “kiseera eky’enkyukakyuka” eky’obunnabbi okuva mu bwakabaka bwa Babulooni okudda mu bwakabaka bw’Abameedi n’Abaperusi. Ekiseera ekyo eky’enkyukakyuka nakyo kabonero akalaga ekkubo, era kikwatagana n’ekiseera eky’enkyukakyuka kye kimu mu kisinde kya malayika ow’okusatu, abantu ba Katonda lwe bafiira mu luguudo nga “Abalawodikiya”, ne bava mu ntaana nga “Abafiraderufiya”. Ekiseera eky’enkyukakyuka mu kisinde kya malayika asooka kikwatagana n’ekiseera eky’enkyukakyuka kya Danyeri awamu n’eky’ekisinde kya malayika ow’okusatu, era ebiseera ebyo byonna ebisatu birina akakwate obutereevu ne “emirundi musanvu” egy’omu Ebyabaleevi essuula ey’amakumi abiri mu mukaaga. Enkyukakyuka okuva e Firaderufiya okudda e Lawodikiya mu kisinde ky’Abamillerite yabeerawo wamu n’okutuuka kwa “ekitangaala ekipya” ekikwata ku “emirundi musanvu” mu 1856, n’okugaanibwa ddala okwa “emirundi musanvu” okwaddirira mu 1863. Mu ssuula ey’omwenda eya Danyeri, mu kisinde kya malayika asooka mu kiseera ky’Abamillerite, ne mu kisinde kya malayika ow’okusatu mu kiseera kyaffe, mulimu ebiseera eby’enkyukakyuka ebikwatagana, era ebiseera ebyo ebisatu eby’enkyukakyuka byonna biri mu mbeera ekwata ku “emirundi musanvu”.

In the history of the testing process, Daniel represents the messenger that is given the light which he shares first with his three companions, thus typifying the prophetic role of “Elijah”, who is the “voice crying in the wilderness”.

Mu byafaayo by'enteekateeka y'okugezesa, Danyeri akiikirira omubaka gwe bawa ekitangaala kye asooka okugabana ne banne abasatu, bwe kityo nga kiraga omulimu gw'obunnabbi ogwa "Eriya", ye "eddoboozi eryogerera mu ddungu".

The “secret” of Daniel chapter two identifies that the eighth kingdom of Bible prophecy is “of the seven” kingdoms. As the first representation of the kingdoms of Bible prophecy, it therefore connects with the last representation of the kingdoms of Bible prophecy found in Revelation chapter seventeen. The eighth kingdom, being “of the seven” previous kingdoms, is addressing the transition point that establishes modern Babylon as the three-fold union of the dragon, the beast and the false prophet. Nebuchadnezzar’s image-dream is ultimately identifying the eighth earthly kingdom of prophetic history.

“Ekyama” kya Danyeri essuula ey’okubiri kiraga nti obwakabaka ogw’omunaana mu bunabbi bwa Bayibuli bwa mu obwakabaka musanvu. Nga kwe kuyimirira okusooka kw’obwakabaka mu bunabbi bwa Bayibuli, kityo kikwatagana n’okuyimirira okwasembayo kw’obwakabaka mu bunabbi bwa Bayibuli okuli mu Okubikkulirwa essuula ey’ekkumi n’omusanvu. Obwakabaka ogw’omunaana, nga “bwa mu musanvu” obwakabaka obwayita, kikwata ku mutendera gw’enkyukakyuka oguteekaawo Babulooni ya leero ng’omukago ogw’ebitundu bisatu ogw’omusota omunene, ekisolo, ne nnabbi omulimba. Mu nkomerero, ekirooto ky’ekifaananyi kya Nebukadduneeza kiraga obwakabaka obw’ensi obw’omunaana mu byafaayo eby’obunnabbi.

A kingdom is a beast in Bible prophecy, so the truth represented by Nebuchadnezzar’s image-dream is the first reference to the final beast, as is also identified in Revelation chapter seventeen. Therefore, Nebuchadnezzar’s dream is ultimately the dream of the image of the eighth and final beast. It’s the dream of “the image of the beast”.

Mu bubaka bw’obunnabbi bwa Baibuli, obwakabaka buyimiririrwa ng’ekisolo; kale obubaka bw’amazima obw’ayimiriziddwa mu kirooto kya Nebukadduneeza eky’ekifaananyi bwe bw’okwogerwako okusooka ku kisolo eky’enkomerero, nga bwe burambuliddwa mu Kubikkulirwa essuula ey’ekkumi n’omusanvu. Noolwekyo, ekirooto kya Nebukadduneeza mu nkomerero kye kirooto ky’ekifaananyi eky’ekisolo eky’omunaana era eky’enkomerero. Kye kirooto ky “ekifaananyi eky’ekisolo”.

That in itself is the confirmation of the importance of recognizing the transition point that occurs in the movement of the third angel, but the “secret” is also the key that brings together and establishes much of what the previous articles have been identifying about the history that followed July 18, 2020. In those articles, it has been presented that the four waymarks of each of the sacred reform movements, which are represented by Daniel’s seventy years of captivity, always possess the same theme.

Ekyo kyennyini kikakasa obukulu bw’okutegeera ekiseera enkyukakyuka w’ebaawo mu mugendo gwa malayika owokusatu, naye “ekyama” era kye kisumuluzo ekigatta awamu era ne kinyweza bingi ku ebyo ebiwandiiko ebyasooka bye bibadde biraga ku byafaayo ebyaddirira Jjulaayi 18, 2020. Mu biwandiiko ebyo, kiragiddwa nti obubonero obuna obw’oku kkubo obwa buli gumu ku migendo emitukuvu egy’ennongoosereza, egikiikirirwa emyaka ensanvu egy’obusibe bwa Danyeri, bulijjo buba n’omulamwa gwe gumu.

Those four waymarks in the time of Christ were set within the context of “death and resurrection”. The first waymark, which represented the empowerment of the first message, was Christ’s baptism, the symbol of death and resurrection. The second waymark, which represents the first disappointment in that history, was the death and resurrection of Lazarus. The third waymark was the triumphal entry into Jerusalem, representing the Midnight Cry. Christ was heading to His death and resurrection, and Lazarus, the living representative of death and resurrection, led the procession. Lazarus also establishes that during the proclamation of the Midnight Cry, God’s people are “sealed”.

Obubonero obwo obuna obulaga ekkubo mu kiseera kya Kristo bwali mu mbeera y’“okufa n’okuzuukira”. Akabonero akasooka, akaali kakiikirira okuweebwa kw’obubaka obusooka amaanyi, kaali okubatizibwa kwa Kristo, akabonero ak’okufa n’okuzuukira. Akabonero akookubiri, akakiikirira okuggwaamu essuubi okwasooka mu byafaayo ebyo, kaali okufa n’okuzuukira kwa Lazaalo. Akabonero akookusatu kaali okuyingira mu Yerusaalemi n’obuwanguzi, okwali kukiikirira Okuleekaana okw’omu Ttumbi. Kristo yali ayolekedde okufa kwe n’okuzuukira kwe, era Lazaalo, omukiikirizi omulamu ow’okufa n’okuzuukira, ye yakulembera oluseregende lw’abantu. Era Lazaalo akakasa nti mu kiseera ky’okulangirira Okuleekaana okw’omu Ttumbi, abantu ba Katonda “bateekebwako akabonero”.

“This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 529.

Ekyamagero kino ekisinga obukulu, okuzuukiza Lazaro, kyali kya kussaako omukono gwa Katonda ku mulimu gwe era ku kye yagamba nti alina obwakatonda. The Desire of Ages, 529.

The fourth waymark of judgment was the cross, which was also a death and resurrection. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

Akabonero ak'okuna ak'okusala emisango kyali omusalaba; gwali era okufa n'okuzuukira. Ekiseera ky'obubonero obuna obwo kifaananyizibwa emyaka ensanvu egy'obuddu egya Danyeri.

In Millerite history, the theme was the “day-for-a-year principle”, and August 11, 1840, was the confirmation of that principle. The first disappointment was the result of an incorrect application of the day-for-a-year principle. The Midnight Cry was the perfection of the day-for-a-year principle in connection with the twenty-three-hundred-year prophecy and the twenty-five-hundred-and-twenty-year prophecy, and then the Investigative Judgment began when those day-for-a-year prophecies were fulfilled on October 22, 1844. The theme of all four waymarks in Millerite history was the “day-for-a-year principle”. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

Mu byafaayo by’abagoberezi ba Miller, omulamwa gwali “omusingi ogw’olunaku lumu okukiikirira omwaka gumu”, era omusingi ogwo gwakakasibwa nga 11 Agusito 1840. Okuggwaamu essuubi okwasooka kwava ku kukozesa omusingi ogw’olunaku lumu okukiikirira omwaka gumu mu ngeri etali ntuufu. Okuleekaana okw’omu Ttumbi kwe kwatuusa omusingi ogw’olunaku lumu okukiikirira omwaka gumu ku butuukirivu nga gukwatagana n’obunnabbi obw’emyaka enkumi bbiri n’ebikumi bisatu n’obunnabbi obw’emyaka enkumi bbiri n’ebikumi bitaano mu abiri, era awo Omusango ogw’Okunoonyereza ne gutandika obunnabbi obwo obw’olunaku lumu okukiikirira omwaka gumu bwe bwatuukirira nga 22 Okitobba 1844. Omulamwa gw’obubonero bwonna obuna obw’oku kkubo mu byafaayo by’abagoberezi ba Miller gwali “omusingi ogw’olunaku lumu okukiikirira omwaka gumu”. Ebbanga ly’obubonero obwo obuna likiikirirwa emyaka ensanvu egy’obusibe bwa Danyeri.

In the days of King David, the theme was “the ark of God”. When David was empowered, he then determined to bring the ark to the city of David.

Mu mirembe gya Kabaka Dawudi, omulamwa gwali “essanduuko ya Katonda”. Dawudi bwe yaweebwa obuyinza, olwo n’amalirira okuleeta essanduuko mu kibuga kya Dawudi.

And David went on, and grew great, and the Lord God of hosts was with him. 2 Samuel 5:10.

Era Dawudi n'agenda mu maaso, n'afuuka omukulu nnyo, era Mukama Katonda w'eggye yali naye. 2 Samwiri 5:10.

The first disappointment was when Uzzah sinned by touching the ark. The third waymark was when David understood that the Lord had blessed the house of Obededom the Gittite, where the ark had been kept since Uzzah’s rebellion. David then went and retrieved the ark for his triumphal entry into Jerusalem (only for his wife to manifest undue anger and “disappointment” for David’s entrance). Each of those four waymarks is represented by the ark. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

Okuggwaamu essuubi okwasooka kwaliwo Uzza bwe yayonoona ng’akwata ku ssanduuko. Akabonero ak’okusatu akalaga ekkubo kaaliwo Dawudi bwe yategeera nti Mukama yali awadde ennyumba ya Obededomu Omugitti omukisa, essanduuko gye yali eterekeddwa okuva Uzza lwe yajeema. Awo Dawudi n’agenda n’akimayo essanduuko alyoke ayingire Yerusaalemi mu buwanguzi (kyokka mukazi we n’alaga obusungu obutasaanira n’“okuggwaamu essuubi” olw’okuyingira kwa Dawudi). Buli kamu ku bubonero obwo obuna obulaga ekkubo kakiikirirwa essanduuko. Ekiseera ky’obubonero obwo obuna obulaga ekkubo kikiikirirwa emyaka ensanvu egy’obuwambe bwa Danyeri.

On September 11, 2001, Islam of the “third Woe” was loosed, and then restrained. July 18, 2020, was a failed prediction about the role of Islam. The message that brings the dead dry bones to life comes from “the four winds”, which are a symbol of Islam and represents the Midnight Cry message. The national ruin that follows the national apostasy of the Sunday law in the United States is brought about by Islam of the “third Woe”. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

Nga 11 Sebuttemba 2001, Obusiraamu obw’ekibonoobono eky’okusatu bwasumululibwa, era oluvannyuma ne bukomangibwa. Nga 18 Julaayi 2020, waaliwo okuteebereza okwaalemwa ku lulimu lw’Obusiraamu. Obubaka obuzuukiza amagumba agafu amakalu buvudde mu "empewo ennya". "Empewo ennya" zitegeeza Obusiraamu era ziyimirira obubaka bwa "Midnight Cry". Okuzikirira okw’eggwanga okugoberera okuvuunuka okw’eggwanga okw’etteeka lya Sande mu United States kuleetebwa Obusiraamu obw’ekibonoobono eky’okusatu. Ekiseera ky’ebibonero ebina ebyo kikiikirirwa emyaka ensanvu egy’obuddu gya Danyeri.

The movement of the first angel represents the movement of the third angel, and the Midnight Cry message in Millerite history was a correction of the failed prediction that produced the first disappointment.

Entambula ya malaika asooka ekiikirira entambula ya malaika ow’okusatu, era obubaka bw’okukoowoola mu ttumbi ly’ekiro mu byafaayo by’Abagoberezi ba Miller bwali okulongoosa kw’okutegeeza okw’obunnabbi okutaatuukirizibwa okwaaleeta okugwaamu essuubi okusooka.

“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.” Early Writings, 247.

Abaggwaamu essuubi baalaba okuva mu Byawandiikibwa nti baali mu kiseera eky’okulindirira, era nti baalina okulindirira nga bagumiikiriza okutuukirizibwa kw’olwolesebwa. Obujulizi bwe bumu obwabaleetera okulindirira Mukama waabwe mu 1843 ne bubaleetera okusuubira okujja kwe mu 1844. Early Writings, 247.

The same evidence of an Islamic attack upon Nashville is the evidence of an attack upon Nashville that will take place in response to the enforcement of Sunday worship. The writings of the Spirit of Prophecy never fail. The prediction of an attack upon Nashville is set forth in the writings of the Spirit of Prophecy. The Nashville prediction will be fulfilled, but the prediction of the attack on Nashville will be based upon a correction of the previously failed prediction, as it was in Millerite history. It is fulfilled at the fourth waymark, which is the waymark representing “judgment”.

Obujulizi bwe bumu obulaga obulumbaganyi bw’Obusiraamu ku Nashville bwe bujulizi obulaga obulumbaganyi ku Nashville obulibaawo ng’okwanukula eri okukaka abantu okusinza ku Ssande. Ebiwandiiko by’Omwoyo gw’Obunnabbi tebiremererwa n’omulundi n’ogumu. Obunnabbi obukwata ku kulumbibwa kwa Nashville bulambikiddwa mu biwandiiko by’Omwoyo gw’Obunnabbi. Obunnabbi obukwata ku Nashville bujja kutuukirizibwa, naye obunnabbi obukwata ku kulumbibwa kwa Nashville bujja kwesigamizibwa ku kutereeza obunnabbi obwasooka obwataatuukirira, nga bwe kyali mu byafaayo by’Abamillerite. Butuukirizibwa ku kimanyiso eky’okuna eky’oku kkubo, nga kye kimanyiso eky’oku kkubo ekikiikirira “okusala omusango”.

Jesus always illustrates the end with the beginning, and the first waymark of September 11, 2001, was an attack by Islam, so at the judgment of the Sunday law, there will be an Islamic attack upon Nashville. It may very well include other targets, but the message of the Midnight Cry is the message that is a correction of the message that produced the first disappointment. The first disappointment was caused by the sin of applying the time element to the prediction, not by the words of Ellen White.

Yesu bulijjo annyonnyola enkomerero ng’akozesa entandikwa, era akabonero akasooka akalaga ekkubo akaaliwo nga Ssebutemba 11, 2001, kaali bulumbaganyi obwakolebwa Obusiraamu, n’olwekyo mu kiseera ky’omusango gw’etteeka ly’Olusande, walibaawo obulumbaganyi bw’Obusiraamu ku Nashville. Buyinza ddala okuzingiramu n’ebirala ebigendererwa okulumbibwa, naye obubaka bw’Okuleekaana kw’omu Ttumbi bwe bubaka obutereeza obubaka obwavaamu okuggwaamu essuubi okwasooka. Okuggwaamu essuubi okwasooka kwava ku kibi eky’okugerekera ekyalagulwa ekiseera, so si ku bigambo bya Ellen White.

It is important to recognize that the four waymarks that begin at the “empowerment” of the first message (which in Daniel occurs at the beginning of the symbolic seventy years) are always governed by the same theme. If you have accepted September 11, 2001, as a fulfillment of prophecy, you have prophetically eaten “the hidden book”. Very few people actually ate that truth, but there were some, as represented by Daniel, that purposed in their hearts not to be defiled by the Babylonian diet. Yet there are those who profess to believe September 11, 2001, was a fulfillment of prophecy, but argue that it was not Islam, but the Bush family, or the globalists, or the Jesuits, or the CIA or some combination of the usual subjects which are often employed by the modern conspiracy theorists. As Alpha and Omega, Jesus illustrates the end with the beginning, so if we are incorrect about what was prophetically represented on September 11, 2001, we are destroying our ability to rightly divide the prophetic Word of “truth”.

Kikulu okutegeera nti ebimanyiso ebina eby’oku kkubo ebitandikira ku “kuweebwa amaanyi” kw’obubaka obusooka (nga mu kitabo kya Danyeri ekyo kibaawo ku ntandikwa y’emyaka ensanvu egy’akabonero) bulijjo bifugibwa omulamwa gwe gumu. Bw’oba okkirizza nti ebyabaawo nga 11 Ssebutemba 2001 byali kutuukirizibwa kwa bunnabbi, oba olidde “ekitabo ekikwekeddwa” mu ngeri ey’obunnabbi. Abantu abaalya ddala amazima ago baali batono nnyo, naye waaliwo abamu, nga bwe bakiikirirwa Danyeri, abaamalirira mu mitima gyabwe obutayonoonebwa mmere y’e Babulooni. Kyokka waliwo abagamba nti bakkiriza nti ebyabaawo nga 11 Ssebutemba 2001 byali kutuukirizibwa kwa bunnabbi, naye ne bawakana nti tebyali bya Busiraamu, wabula byali bya maka ga Bush, oba eby’abawagira enkola y’okugatta ensi yonna, oba eby’Abayezuwiti, oba ebya CIA, oba eby’abamu ku abo aba bulijjo nga begasse wamu, abatera okukozesebwa ab’omu mulembe guno abateekawo endowooza ezikwata ku nkwe. Nga Alufa ne Omega, Yesu alaga enkomerero ng’akozesa entandikwa; n’olwekyo bwe tuba nga tukyamu ku kyakiikirirwa mu bunnabbi nga 11 Ssebutemba 2001, tuba tusaanyaawo obusobozi bwaffe obw’okugabanya mu ngeri entuufu Ekigambo eky’obunnabbi eky’“amazima”.

The “empowerment” of the first message in Millerite history was Islam of the second Woe, and that empowerment typified the empowerment on September 11, 2001, that was brought about by Islam of the third Woe.

"Okunywezebwa" kw'obubaka obusooka mu byafaayo by'Abamillerite kwali Obusilamu obw'Akabi ak'okubiri, era okunywezebwa okwo kwali omufaananyi gw'okunywezebwa okwabaddewo nga September 11, 2001, okwaleetebwa Obusilamu obw'Akabi ak'okusatu.

Islam at the first waymark identifies Islam at the last waymark. The last waymark represents the judgment, and the United States is judged at the Sunday law. It is the second message of Ezekiel in chapter thirty-seven that brings the dead to life, and that message is the message of the third waymark, which is the Midnight Cry. It is the sealing message, as typified by the triumphal entry of Christ riding upon an “ass”, a symbol of Islam. The Midnight Cry sealing message is carried by Islam.

Obusiraamu obuli ku kabonero k’olugendo akasooka bulaga Obusiraamu obuli ku kabonero k’olugendo akasembayo. Akabonero k’olugendo akasembayo kakiikirira okusalira omusango, era Amawanga Amagatte ga Amerika gasalirwa omusango mu kiseera ky’etteeka lya Ssande. Obubaka bwa Ezeekyeri obw’okubiri mu ssuula ey’amakumi asatu mu musanvu bwe buzza abafu mu bulamu, era obubaka obwo bwe bubaka bw’akabonero k’olugendo akookusatu, nga gwe Mulanga gw’Omu Ttumbi. Bwe bubaka obw’okussibwako envumbo, nga bwe bwalagibwa mu ngeri ey’ekifaananyi mu kuyingira kwa Kristo okw’obuwanguzi nga yeebagadde “endogoyi”, akabonero akakiikirira Obusiraamu. Obubaka bw’Omulanga gw’Omu Ttumbi obw’okussibwako envumbo butwalibwa Obusiraamu.

Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. Matthew 21:5.

Mugambe omuwala wa Sayuuni nti, Laba, Kabaka wo ajja gy’oli, omuwombeefu, ng’atudde ku ndogoyi, ne ku kyana ky’endogoyi. Matayo 21:5.

Ezekiel’s second prophecy comes from the “four winds”, which are also a symbol of Islam. It is absolutely essential to be clear about this truth, for the message that is the Midnight Cry is the message identifying Islam of the third Woe as the power that brings judgment upon the United States at the Sunday law and produces the national ruin that follows the decree.

Obunnabbi bwa Ezeekyeri obwokubiri buva mu “mpewo ennya”, nga nazo kabonero ka Busiraamu. Kyetaagisa ddala okutegeera amazima gano obulungi, kubanga obubaka obuyitibwa Okuleekaana kw’omu Ttumbi bwe bubaka obulaga Obusiraamu obw’Akabi akookusatu ng’amaanyi agaleeta omusango ku Amerika mu kiseera ky’etteeka lya Ssande, era agaleetawo okuzikirira kw’eggwanga okugoberera ekiragiro ekyo.

The Seven Trumpets of Revelation were God’s judgments upon the enforcement of Sunday worship by both pagan Rome and papal Rome.

Amakondeere omusanvu ag’Okubikkulirwa gaali ebibonerezo bya Katonda ku kuwalirizibwa kw’okusinza ku Ssande okwakolebwa Roma ey’obupagani n’eya Omupapa.

  • The first four Trumpets were brought against pagan Rome after Constantine enforced the first Sunday law in the year 321.

    Amakondeere ana asooka gaaleetebwa ku Rooma ey’abapagaani oluvannyuma lwa Konsitantino okussa mu nkola etteeka eryasooka erya Sande mu mwaka 321.

  • The fifth and sixth Trumpets (which are also the first and second Woes of Islam), were God’s judgments against papal Rome for the papal Sunday law enacted at the Council of Orleans, in the year 538.

    Amakondeere ag’Okutaano n’ag’Omukaaga (era nga gano ge bibonyaobonyo eby’Olubereberye n’eby’Okubiri eby’Obusiraamu), byali misango gya Katonda ku Rooma eya Paapa olw’etteeka lya Ssabbiiti ya Paapa eryateekebwawo mu Lukiiko lwa Orleans mu mwaka gwa 538.

  • The seventh Trumpet (which is the third Woe of Islam), is the judgment brought upon the United States when it enforces Sunday worship in the near future.

    Ekondeere ery’omusanvu (lye Bwoobulumi obw’okusatu obw’Obusiraamu), gwe musango oguliba guleeteddwa ku Amerika ey’Eggwanga Ery’Obukulembeze Obumu ng’eguwaliriza okusinza ku Ssande mu biseera ebijja eby’oku lusegere.

Islam of the third Woe represents the first waymark of September 11, 2001. The failed prediction of Islam’s attack on Nashville on July 18, 2020, represents the first disappointment, the second waymark. The message of the “four winds” of Islam, as represented in Ezekiel’s second prophecy in chapter thirty-seven, represents the Midnight Cry, the third waymark, and then comes the fourth waymark of the fulfillment of the failed prediction of July 18, 2020, at the Sunday law. Those are the four prophetic waymarks that occur in the prophetic history of the one hundred and forty-four thousand as represented by Daniel’s seventy years of captivity.

Obusiraamu obw’Akabi akokusatu bukiikirira ekimanyiso ky’ekkubo ekisooka ekya nga 11 Ssebutemba 2001. Okulagula okwataatuukirira nti Obusiraamu bwali bugenda kulumba Nashville nga 18 Jjulaayi 2020 kukiikirira okuggwaamu essuubi okwasooka, ekimanyiso ky’ekkubo ekyokubiri. Obubaka bw’“empewo ennya” ez’Obusiraamu, nga bwe bulagibwa mu bunnabbi bwa Ezeekyeri obwokubiri mu ssuula ey’amakumi asatu mu musanvu, bukiikirira Omulanga gw’Ettumbi, ekimanyiso ky’ekkubo ekyokusatu, era olwo ne kiddirira ekimanyiso ky’ekkubo ekyokuna eky’okutuukirira kw’okulagula okwataatuukirira okwa nga 18 Jjulaayi 2020 mu kiseera ky’etteeka lya Ssande. Ebyo bye bimanyiso by’ekkubo bina eby’obunnabbi ebibaawo mu byafaayo eby’obunnabbi eby’abantu emitwalo kkumi n’ena mu enkumi nnya, nga bwe bikiikirirwa emyaka ensanvu egy’obusibe bwa Danyeri.

The recognition of the message of the Midnight Cry is a primary element of the “secret” that was revealed in type to Daniel, when he prayed to understand Nebuchadnezzar’s image-dream. His prayer is a waymark that is located at the end of the three-and-a-half days of death for the two witnesses of Revelation eleven. Daniel’s Leviticus twenty-six prayer, as recorded in chapter nine, was in the first year of Darius. This places his prayers at transition points.

Okutegeera obubaka bw’Okukaaba mu ttumbi ly’ekiro kye kitundu ekikulu ky ‘ekyama’ ekyalabisibwa mu kifaananyi eri Danyeri, bwe yasaba okutegeera ekirooto ky’ekifananyi kya Nebukadduneeza. Okusaba kwe kwe kabonero k’ekkubo akali ku nkomerero y’ennaku ssatu n’ekitundu ez’okufa ez’abajulirwa babiri b’Okubikkulirwa omutwe ogw’ekumi n’emu. Okusaba kwa Danyeri okwasinziira ku Leevitiko amakumi abiri mu mukaaga, nga kwawandiikibwa mu mutwe ogw’omwenda, kwali mu mwaka ogwasooka ogwa Darayo. Kino kiteeka okusaba kwe ku bifo eby’enkyukakyuka.

The transition point in Millerite history was 1856 when the Millerite movement transitioned from Philadelphia to Laodicea according to James and Ellen White. In that same year “new light” upon the “seven times” arrived in Hiram Edson’s Review and Herald articles, but in 1863 (“seven times” later), the “seven times” was rejected altogether. Daniel prayed “the prayer” that is identified as “the remedy” for the “scattering” of the “seven times” at the transition point between the first and second kingdoms of Bible prophecy.

Ekiseera eky’enkukyuka mu byafaayo by’Abamillerite kyali mu mwaka gwa 1856, nga ekibiina ky’Abamillerite kivudde e Philadelphia ne kigenda e Laodicea, ng’okusinziira ku James ne Ellen White. Mu mwaka gumu ogwo, "omusana omuggya" ku "emirundi musanvu" gwajja mu miwandiiko gya Hiram Edson mu Review and Herald, naye mu 1863 ("emirundi musanvu" oluvannyuma), ensonga eya "emirundi musanvu" yagaaanibwa ddala ddala. Daniel yasaba "okusaba" okumanyiddwa nga "obujjanjabi" ku "kusaasana" kw’ "emirundi musanvu", mu kiseera eky’enkukyuka wakati w’obwakabaka obwasooka n’obwokubiri mu bunnabbi bwa Baibuli.

Three-and-a-half is a symbol for the twelve-hundred and sixty years, which in turn is a symbol of the “seven times.” On July 18, 2020, the Laodicean movement of Future for America manifested rebellion against God’s command to never again hang a prophetic message upon time. The movement was then “slain” and “scattered” in the street of Revelation eleven, which runs through Ezekiel’s valley of dead dry bones. At the end of that “scattering” time, which is also the “tarrying time” of the parable of the ten virgins, they are now being called out of their graves by “a voice crying” from within the “wilderness” of the “three-and-a-half” days.

Ssatu n’ekitundu kye kifaananyi kya emyaka 1,260, ekyo nacyo kye kifaananyi kya 'emirundi musanvu.' Nga 18 Jjulaayi 2020, ekibiina kya Laodicea ekya Future for America lyalaze obujeemu okulwanyisa etteeka lya Katonda eriragira obutaddayo kukissa obubaka obw’obunnabbi ku budde. Kyaddako ekibiina ne 'kuttibwa' ne 'kusasaanyizibwa' mu luguudo lwa Okubikkulirwa 11, oluyita mu kiwonvu kya Ezekyeri eky’amagumba agafu era amakalu. Ku nkomerero y’ekiseera eky‘okusasaanyizibwa,’ ekyo era kye ‘ekiseera eky’okulindirira’ eky’olugero lw‘abawala kkumi abatannaba kufumbirwa,’ kaakano bayitibwa okuva mu malaalo gaabwe olw‘eddoboozi erikaaba’ eriva mu ‘ddungu’ erya ‘ennaku ssatu n’ekitundu.’

Just as the Millerites eventually recognized that they were then in the “tarrying time” of Matthew chapter twenty-five and Habakkuk chapter two, so too, the “two dead witnesses” are required to recognize where they are when the “voice in the wilderness” cries out. They must recognize they are “scattered”. That recognition is a call to “prayer”, but not simply prayer; it is a call to Daniel’s Leviticus twenty-six prayer. Without that specific prayer, there is no revival. The revival marks the transition point from Laodicea unto Philadelphia and produces the prophetic phenomenon of the eighth being of the seven, as is confirmed by Nebuchadnezzar’s image in Daniel chapter two.

Nga abagoberezi ba Miller bwe baategeera oluvannyuma nti mu kiseera ekyo baali mu “kiseera eky’okulwawo” ekyogerwako mu Matayo essuula ey’amakumi abiri mu ttaano ne mu Kaabakuuku essuula ey’okubiri, bwe kityo era “abajulirwa ababiri abafudde” balina okutegeera we bali “eddoboozi ery’omu ddungu” bwe lyogerera waggulu. Bateekwa okutegeera nti “basaasaanyiziddwa”. Okutegeera okwo kwe kuyitibwa mu “kusaba”, naye si kusaba kwokka; kwe kuyitibwa mu kusaba kwa Danyeri okw’Eby’Abaleevi essuula ey’amakumi abiri mu mukaaga. Awatali kusaba okwo kwennyini, tewabaawo kuddamu buggya. Okuddamu obuggya okwo kulaga we wabeerawo enkyukakyuka okuva mu Lawodikiya okudda mu Firaderufiya era kuleetawo ekibaawo eky’obunnabbi eky’ow’omunaana okuba ow’omu musanvu, nga bwe kikakasibwa ekifaananyi kya Nebukadduneeza mu Danyeri essuula ey’okubiri.

When that prayer of repentance and confession is accomplished, the promise is that God would then remember His covenant and gather His scattered people. Ezekiel’s first prophecy gathered the bones together, and then his prophecy of the “four winds” transformed the newly born “Philadelphians” into a mighty army…a mighty army that, according to Revelation eleven, were then to be “lifted up into heaven” with a “cloud of angels”. They are then the Lord’s “ensign”.

Bw’okuwaayo okusaba okw’okwenenya n’okwatula ebibi kuba kuwedde, obusuubizo bwe nti Katonda ajja kujjukira endagaano ye n’akuŋŋaanya abantu be abasaasaanyiziddwa. Obunnabbi bwa Ezekyeri obwasooka bwakuŋŋaanya amagumba wamu, era oluvannyuma obunnabbi bwe obw’“empewo ennya” ne bufuula “Philadelphians” abaazaalibwa obuggya eggye ery’amaanyi... eggye ery’amaanyi, nga bwe kyogerwa mu Okubikkulirwa ekkumi n’emu, ne “batwalibwa mu ggulu” wamu n’“ekire ky’abamalayika”. Awo baba “ekibendera” kya Mukama.

The “secret” of Daniel two, as the Lion of the tribe of Judah is now revealing, confirms the phenomenon of the “eighth being of the seven”…and every other prophetic element of Daniel two aligns with the prophetic sequence of the two witnesses of Revelation eleven. The two witnesses of Revelation chapter eleven are “lifted up as an ensign” in the same “hour” that the Sunday law occurs, for they are lifted up at the “great earthquake” of Revelation chapter eleven. The “great earthquake” destroys a tenth part of the city, and the United States is the primary king of the “ten kings”, just as was France, when the “earthquake” of the French Revolution wiped out France in fulfillment of Revelation chapter eleven.

“Ekyama” kya Danyeri essuula ey’okubiri, nga Empologoma ey’omu kika kya Yuda bw’ekibikkula kaakano, kikakasa ensonga y’“ow’omunaana okuba omu ku abo omusanvu”…era buli nsonga endala ey’obunnabbi eri mu Danyeri essuula ey’okubiri ekwatagana n’omuddiring’anwa gw’ebintu eby’obunnabbi ebikwata ku bajulirwa ababiri ab’omu Okubikkulirwa essuula ey’ekkumi n’emu. Abajulirwa ababiri ab’omu Okubikkulirwa essuula ey’ekkumi n’emu “bayimusibwa ng’ebendera” mu “ssaawa” y’emu etteeka lya Ssande we liteekebwawo, kubanga bayimusibwa mu kiseera kya “musisi ow’amaanyi” ow’omu Okubikkulirwa essuula ey’ekkumi n’emu. “Musisi ow’amaanyi” asaanyaawo ekitundu kimu kya kkumi eky’ekibuga, era Amerika ey’Amasaza Amagatte ye kabaka omukulu mu “bakabaka ekkumi”, nga Bufalansa bwe yali, mu kiseera “musisi” ow’Obwegugungo bwa Bufalansa we yasaanyizaawo Bufalansa, ng’atuukiriza eby’omu Okubikkulirwa essuula ey’ekkumi n’emu.

The perfect fulfillment of that earthquake is accomplished upon the “earth” beast, and the Sunday law in the kingdom of the earth beast produces a shaking. The perfect fulfillment of the “earthquake” of Revelation eleven is the Sunday law when the “earth” beast is “shaken” and national apostasy is followed by national ruin. In that hour, the two witnesses are “lifted up as an ensign”. They “ascend to heaven in the clouds”, just as Christ ascended into heaven for the final time. His last words to the disciples, who typify God’s people of the last days, who are also to be lifted up into heaven as an ensign, are recorded in the book of Acts.

Okutuukirira okujjuvu kwa musisi oyo kubaawo ku nsolo ey’“ensi”, era etteeka lya Ssande mu bwakabaka bw’ensolo y’ensi lireetawo okunyeenyezebwa. Okutuukirira okujjuvu kwa “musisi” ow’omu Okubikkulirwa essuula ey’ekkumi n’emu lye tteeka lya Ssande, ensolo ey’“ensi” bw’“enyeenyezebwa” era okwewaggula kw’eggwanga ku nzikiriza ne kuddirirwa okuzikirira kw’eggwanga. Mu ssaawa eyo, abajulirwa ababiri “basitulibwa waggulu ng’ebendera”. “Balinnya mu ggulu mu bire”, nga Kristo bwe yalinnya mu ggulu ku mulundi ogwasembayo. Ebigambo bye ebyasembayo bye yagamba abayigirizwa, abali ekifaananyi ky’abantu ba Katonda ab’omu nnaku ez’enkomerero, nabo abagenda okusitulibwa ne batwalibwa mu ggulu ng’ebendera, biwandiikiddwa mu kitabo ky’Ebikolwa by’Abatume.

And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth. And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. Acts 1:7–9.

N’abagamba nti, Si kwa mmwe kumanya ebiseera oba ebiro, Kitange bye yateekera mu buyinza bwe. Naye munaafuna amaanyi, Omwoyo Omutukuvu bw’anaaba azze ku mmwe; era munaaba bajulizi bange mu Yerusaalemi, ne mu Buyudaaya yonna, ne mu Samaliya, n’okutuuka ku nkomerero y’ensi. Bwe yamala okwogera ebyo, nga balaba, n’asitulwa waggulu; ekire ne kimutwala okuva mu maaso gaabwe. Ebikolwa 1:7-9.

Those that would be the “ensign” must turn away from the application of “times and seasons”, if they would receive the power of the Holy Spirit to accomplish the work of the “ensign”.

Abo abandiba "ensign" balina okulekera ddala okukozesa kwa "times and seasons", singa bagenda okufuna amaanyi g’Omwoyo Omutukuvu okutuukiriza omulimu gwa "ensign".

The “secret” that was revealed to Daniel in chapter two is the secret of the Revelation of Jesus Christ that is unsealed just before probation closes. That “secret” includes “the hidden history” of the “Seven Thunders.” That history is structured upon the Hebrew word that was created by bringing together the first, thirteenth and last letters of the Hebrew alphabet. When those letters are brought together, they form the Hebrew word “truth.” Jesus is the “truth”, which is also the First and the Last. Those three letters represent the structure of every great reform movement, for they represent the first, second and third angels. They represent the three-step purification process represented by Daniel in chapter twelve as “purified, made white and tried”. That three-step testing and purification process has been presented for over two decades by Future for America, but it has now been identified as representing a “hidden history” within the sacred reform lines. That “hidden history” is the perfect fulfillment of the “Seven Thunders” that were sealed up until now, just before the close of probation.

“Ekyama” ekyabikkulirwa Danyeri mu ssuula ey’okubiri kye kyama ky’Okubikkulirwa kwa Yesu Kristo ekiggibwako envumbo ekiseera eky’ekisa nga kinaatera okuggwaako. “Ekyama” ekyo kirimu “ebyafaayo ebikwekeddwa” eby’“Okubwatuka Omusanvu.” Ebyafaayo ebyo bisengekeddwa ku musingi gw’ekigambo ky’Olwebbulaniya ekyakolebwa nga bagatta ennukuta esooka, ey’ekkumi n’essatu n’esembayo mu nnukuta z’Olwebbulaniya. Ennukuta ezo bwe zigattibwa, zikola ekigambo ky’Olwebbulaniya ekitegeeza “amazima.” Yesu ge “mazima”, era y’Asooka era y’Asembayo. Ennukuta ezo essatu zikiikirira ensengeka ya buli kisinde ekinene eky’okuddaabiriza, kubanga zikiikirira malayika asooka, malayika ow’okubiri ne malayika ow’okusatu. Zikiikirira enkola ey’emitendera esatu ey’okulongoosebwa, Danyeri gy’alaga mu ssuula ey’ekkumi n’ebiri ng’“okulongoosebwa, okufuulibwa abeeru n’okugezesebwa”. Future for America ebadde eyanjula enkola eyo ey’emitendera esatu ey’okugezesebwa n’okulongoosebwa okumala emyaka egisoba mu makumi abiri, naye kaakano etegeerekese nti ekiikirira “ebyafaayo ebikwekeddwa” mu nnyiriri entukuvu ez’okuddaabiriza. “Ebyafaayo ebikwekeddwa” ebyo kwe kutuukirizibwa okutuukiridde okw’“Okubwatuka Omusanvu” okubadde kussibiddwako envumbo okutuusa kaakano, ekiseera eky’ekisa nga kinaatera okuggwaako.

It has long been understood that the Seven Thunders represent a “delineation of events that transpired under the first and second angels’ messages,” and that they also represent “future events that would be disclosed in their order.” It has now been revealed through the Revelation of “truth,” that the last three waymarks of a reform line are the “hidden history” of the Seven Thunders. Those waymarks begin with the “first” disappointment and end with the “last” disappointment. The middle waymark is the Midnight Cry. The first disappointment marks the beginning of the “tarrying time”, which ends at the Midnight Cry. The message of the Midnight Cry ends at “the judgment” where the last disappointment is marked.

Kibadde kimanyiddwa okumala ebbanga ddene nti Ebikubi by’ekkuba omusanvu biraga ‘okulambikibwa kw’ebintu ebyaliwo wansi w’obubaka bw’abamalayika obusooka n’obw’okubiri,’ era nti biraga n’‘ebintu eby’omu maaso ebyandibikkuliddwa mu nteekateeka yaabyo.’ Kati kibikkuliddwa mu kubikkulirwa kw‘‘mazima’ nti obubonero busatu obw’ekkubo obusembayo bw’olunyiriri lw’enkyukakyuka bye ‘ebyafaayo eby’ekweka’ eby’Ebikubi by’ekkuba omusanvu. Obubonero obwo butandikira ku kusuulibwamu essuubi ‘okw’okusooka’ era buggwa ku kusuulibwamu essuubi ‘okw’enkomerero.’ Akabonero akali wakati ke Okukaaba okw’omu ttumbi ly’ekiro. Okusuulibwamu essuubi okw’okusooka kumaka okutandika kw’‘ekiseera eky’okulindirira’, ekiggwa ku Okukaaba okw’omu ttumbi ly’ekiro. Obubaka bw’Okukaaba okw’omu ttumbi ly’ekiro buggwa ku ‘kusalirwa omusango,’ we wamakirwa okusuulibwamu essuubi okw’enkomerero.

The first disappointment in Daniel chapter two was Daniel’s recognition that he had been placed under a “death decree”. He then asked for “time”, thus marking the beginning of the “tarrying time”. That led to his understanding of the “secret,” which is the message of the Midnight Cry, that was then presented to Nebuchadnezzar so he could “judge” Daniel’s message.

Okuggwaamu essuubi okwasooka mu Danyeri essuula eyookubiri kwali Danyeri okutegeera nti yali assiddwa wansi w’“ekiragiro eky’okuttibwa”. Awo n’asaba “ekiseera”, ekyo ne kiraga entandikwa y’“ekiseera eky’okulwawo”. Ekyo kyamuviirako okutegeera “ekyama,” nga bwe bubaka bw’Oluyoogaano olw’omu Ttumbi, obwayanjulwa oluvannyuma eri Nebukadduneeza asobole “okulamula” obubaka bwa Danyeri.

Nebuchadnezzar’s “judgment” of the dream and interpretation that Daniel presented marks the third of the three waymarks that represent the “hidden history” of the Seven Thunders. That judgment is also taken up in Daniel chapter three, which represents the principle that is firmly employed in the books of Daniel and Revelation, that principle being “repeat and enlarge”.

"Okusala omusango" kwa Nebukadduneeza ku kirooto n’ennyonnyola Danyeri gye yawayo, kwe kulaga akabonero ak’asatu mu bubonero busatu obulaga ekkubo obukiikirira "ebyafaayo ebyakwekebwa" eby’Emisono musanvu. Okusala omusango okwo kulambululwamu ne mu Danyeri essuula esatu, ekiraga enkola eyakakanyizibwa mu bitabo bya Danyeri n’Okubikkulirwa, nga ye "okuddamu era n’okugaziya".

We will address chapter three in the next article, but it is worth identifying here that the judgment of the third waymark in chapter three identifies the last disappointment that was typified by the first disappointment. The “hidden history” of the Seven Thunders identifies three waymarks, beginning and ending with a disappointment. In Daniel chapter two the first disappointment is associated with a “death decree” by Nebuchadnezzar, and in chapter three the last disappointment is associated with another “death decree” by Nebuchadnezzar.

Tujja kwetegereza essuula ey’okusatu mu kiwandiiko ekiddako, naye wano kirungi okulaga nti okusalibwa kw’omusango okw’akabonero k’ekkubo ak’okusatu mu ssuula ey’okusatu kulaga okuggwamu essuubi okw’enkomerero okwalagibwa mu kifaananyi ky’okuggwamu essuubi okwasooka. “Ebyafaayo ebikwekeddwa” eby’Okubwatuka Omusanvu biraga obubonero bw’ekkubo busatu, nga ku ntandikwa ne ku nkomerero waliwo okuggwamu essuubi. Mu Danyeri essuula ey’okubiri, okuggwamu essuubi okwasooka kukwatagana n’“ekiragiro ky’okuttibwa” ekyafulumizibwa Nebukadduneeza, ate mu ssuula ey’okusatu, okuggwamu essuubi okw’enkomerero kukwatagana n’“ekiragiro ky’okuttibwa” ekirala ekyafulumizibwa Nebukadduneeza.

The “hidden history” of the “two witnesses”, who represent the movement of Future for America, represents the disappointment of July 18, 2020. Then began the “tarrying time” as represented by “three-and-a-half days” in Revelation chapter eleven. The awakening and resurrection of those that were “slain in the streets” by the beast that ascended out of “the bottomless pit” is specifically detailed in God’s prophetic Word; but at a simple level, when the two witnesses awake, they understand the “secret” represented in Daniel chapter two.

“Ebyafaayo eby’ekyama” eby’“abajulizi babiri”, abayimirira ekibiina kya Future for America, biyimirira okugwaamu essuubi okw’ennaku ya July 18, 2020. Olwo ne watandika “ekiseera eky’okulindirira” nga kiragibwa mu “nnaku ssatu n’ekitundu” mu kitabo ky’Okubikkulirwa essuula ey’ekkumin’emu. Okuzuukusibwa n’okuzuukirizibwa kw’abo abaattibwa “mu nguudo” olw’ensolo eyayambuka n’ava mu “kinnya ekitawera wansi” kirambikiddwa mu ngeri entongole mu Kigambo kya Katonda eky’obunnabbi; naye ku mutendera ogwangu, abajulizi babiri bwe bazuukuka, bategeera “ekyama” ekiragirizibwa mu Daniyeri essuula ey’okubiri.

That “secret” is the message of the Midnight Cry, which they then proclaim until Daniel chapter three, when the soon-coming Sunday law arrives, and the last disappointment occurs. The first disappointment was experienced by those represented as “Daniel” on July 18, 2020. The last disappointment is experienced by the leader of the “ten kings”, which is the United States, as national apostasy ushers in national ruin from Islam.

“Ekyama” ekyo bwe bubaka bw’Okukaaba okw’omu Ttumbi, bwe balangirira oluvannyuma okutuusa ku ssuula ey’okusatu eya Danyeri, etteeka ly’Olusande erinaatera okujja bwe lituuka, era okuggwaamu essuubi okw’enkomerero ne kubaawo. Okuggwaamu essuubi okwasooka kwatuuka ku abo abakiikirirwa nga “Danyeri” nga 18 Jjulaayi 2020. Okuggwaamu essuubi okw’enkomerero kutuuka ku mukulembeze wa “bakabaka ekkumi”, nga ye Amerika ey’Amasaza Amagatte, ng’obwakyewaggula bw’eggwanga buleeta okuzikirira kw’eggwanga okuleetebwa Obusiraamu.

We will finish the summary and conclusion of Daniel chapter two in the next article.

Tujja kumaliriza ensobanuro empimpi n’okukomekkereza ku ssuula ey’okubiri eya Daniel mu kiwandiiko ekiddako.

“Satan has taken the world captive. He has introduced an idol sabbath, apparently giving to it great importance. He has stolen the homage of the Christian world away from the Sabbath of the Lord for this idol sabbath. The world bows to a tradition, a man-made commandment. As Nebuchadnezzar set up his golden image on the plain of Dura, and so exalted himself, so Satan exalts himself in this false sabbath, for which he has stolen the livery of heaven.” Review and Herald, March 8, 1898.

Sitaani awambye ensi. Aleese essabbiiti ey’ekifaananyi, n’agiwa ekitiibwa ekinene ng’alaga ng’ekulu nnyo. Awambye okusinza n’ekitiibwa ky’ensi y’ekikristaayo n’akiggya ku Ssabbiti ya Mukama n’akiwa essabbiiti eno ey’ekifaananyi. Ensi efukaamira ennono, ekiragiro ekyakoleddwa abantu. Nga Nebukadduneeza bwe yateekawo ekifaananyi kye ekya zaabu mu ttale lya Dura, n’eyekuza; bwe batyo ne Sitaani yeekuza mu Ssabbiti eno ey’obulimba, nga ayambadde ebyambalo by’eggulu bye yawambye. Review and Herald, 8 Maarisi, 1898.