We are placing the line of the papacy, the line of apostate Republicanism, the line of apostate Protestantism, and the line of the one hundred and forty-four thousand into the hidden history of verse forty of Daniel chapter eleven. We are currently addressing that Christ gathers His people twice, and all the illustrations of gathering His people a second time represent the final sealing process of the one hundred and forty-four thousand.

Tuteka olunyiriri lw’obwa Papa, olunyiriri lw’oburepublika obwagudde, olunyiriri lw’obupurotesitanti obwagudde, n’olunyiriri lw’ab’enkumi kikumi n’ana mu nnya mu byafaayo ebyakwekebwa eby’olunyiriri lw’amakumi ana mu Danyeri essuula eky’ekkumi n’emu. Kati twogerako nti Kristo akuŋŋaanya abantu be emirundi ebiri, era ebyokulabirako byonna eby’okukuŋŋaanya abantu be omulundi ogw’okubiri biyimirira enkola ey’enkomerero ey’okutekebwako akabonero kw’ab’enkumi kikumi n’ana mu nnya.

When the divine symbol descends in a reform line the Lord then gathers a chosen people, who are thereafter tested. At the conclusion of the testing process there is a scattering, that is followed by His gathering those chosen people a second time, though many are left behind for failing the testing process. Christ began gathering His disciples at His baptism, and at the cross the disciples were scattered. After His resurrection He gathered His disciples a second time in advance of Pentecost. This line identified that a second gathering is accomplished upon the one hundred and forty-four thousand just before the Sunday law, which is typified by Pentecost. The cross identifies a disappointment, followed by a second gathering.

Bw’akka akabonero aka Katonda mu lunyiriri lw’okutereeza, Mukama n’akuŋŋaanya abantu abalonde, abagezebwa oluvannyuma. Ku nkomerero y’okugezesa wabaawo okusasaanyizibwa, ne kigobererwa okuŋŋaanyizibwa kwe okw’okubiri kw’abo abantu abalonde, newankubadde bangi basigala emabega olw’okulemererwa mu kugezebwa. Kristo yatandika okuŋŋaanya abayigirizwa be mu kubatizibwa kwe, era ku musalaba abayigirizwa ne basasaanyizibwa. Oluvannyuma lw’okuzuukira kwe n’akuŋŋaanya abayigirizwa be omulundi ogw’okubiri nga tekunnaba kuba Pentekooti. Olunyiriri luno lwalaga nti okuŋŋaanyizibwa okw’okubiri kukolebwa ku 144,000 nga tekunnaba kubeerawo etteeka lya Ssande, nga kino kifaananyizibwa Pentekooti. Omusalaba alaga okunyiga omutima, nga kigobererwa okuŋŋaanyizibwa okw’okubiri.

The second gathering after the cross began when Christ descended from meeting with His Father after His resurrection. When the divine symbol descends God’s people are to eat the message, and after Christ descended, He ate with the disciples.

Okukuŋaana okw’okubiri oluvannyuma lw’omusaalaba kwatandika bwe Kristo yakka ng’avudde mu kusisinkana ne Kitaawe oluvannyuma lw’okuzuukira kwe. Akabonero aka Katonda bwe kakka, abantu ba Katonda balina okulya obubaka, era oluvannyuma Kristo bwe yakka, yalya n’abayigirizwa.

And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. And their eyes were opened, and they knew him; and he vanished out of their sight. Luke 24:30, 31.

Ate bwe yali ng’atudde nabo ku mmere, n’atoola omugaati, n’awa emikisa, n’agumenya, n’abawa. Amaaso gaabwe ne gaggulwawo, ne bamumanya; n’ababulira mu maaso gaabwe. Lukka 24:30, 31.

At the second gathering after the cross Christ “breathed” the Holy Spirit upon His disciples.

Mu lukuŋaana olw’okubiri oluvannyuma lw’okubambibwa ku musalaba, Kristo "yasuffuukira" Omwoyo Omutukuvu ku bayigirizwa be.

“The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.

"Ekikolwa kya Kristo eky'okubafuuyira abayigirizwa be Omwoyo Omutukuvu, era n'okubawa emirembe ye, kyali ng'amatonnya amatono nga tekunnaba kugwa enkuba ennyingi eyali okugwa ku lunaku lwa Pentekooti." Omwoyo ogw'Obunnabbi, voliyumu 3, omuko 243.

In the second gathering after the disappointment of April 19, 1844, Christ removed His hand from the mistake of 1843.

Mu lukungaana olw'okubiri oluvannyuma lw'okugwaamu essuubi okwaliwo nga Epreli 19, 1844, Kristo yaggyako omukono gwe ku nsobi ey'omwaka gwa 1843.

“Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” Early Writings, 237.

Abo abeesigwa, abaawanguddwa essuubi, abaatayinza kumanya lwaki Mukama waabwe teyajja, tebasigala mu kizikiza. Era ne bakulemberwa okuddamu okutunuulira Bayibuli zaabwe okunoonyereza ku biseera eby’obunnabbi. Omukono gwa Mukama ne guggyibwawo ku mibalo, era ensobi ne yategeerekeka. Ne balaba nti ebiseera eby’obunnabbi byatuukira mu 1844, era nti obujulizi bumu bwe baali babwanjulidde okulaga nti ebiseera eby’obunnabbi byaggwa mu 1843, bwe bwakakasa nti byandamalira mu 1844. Early Writings, 237.

At the disappointment the second angel descended with a “writing in his hand.”

Mu kiseera ky'okusuulibwa essuubi malayika ow'okubiri yakka nga alina "awandiiko mu mukono gwe."

“Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’” Early Writings, 247.

Malayika omulala ow’amaanyi yaweereddwa ekiragiro okuserengeta ku nsi. Yesu yamuteeka mu mukono gwe ekiwandiiko, era bwe yajja ku nsi, n’akaaba nti, ‘Babulooni agudde, agudde.’ Ebiwandiiko eby’ensooka, 247.

The testing process that began with the arrival of the second angel, concluded at the Exeter camp meeting when the Holy Spirit was poured out and the message went like a tidal wave. That testing process was distinctly identified after the cross when the time period unto the outpouring of the Holy Spirit at Pentecost was preceded by a period of fifty days, that was in turn made up of a period of forty days, followed by a period of ten days which concluded at Pentecost.

Omugendo gw’okugezebwa ogwatandika ng’otuuse kwa malaika ow’okubiri, gwaggwa ku lukiiko lw’ekisulo e Exeter Omwoyo Omutukuvu bwe yafukibwa, era obubaka ne busaasana ng’amayengo ag’ennyanja agayitirivu. Omugendo guno gw’okugezebwa gwategeerekeka ddala oluvannyuma w’omusalaba, kubanga ekiseera ekyatuusa ku kufukibwa kw’Omwoyo Omutukuvu ku Pentekooti kyajjirwako nnaku amakumi ataano; era ezo nnaku amakumi ataano zaatandikira ku nnaku amakumi ana, ne ziddirwamu ennaku kkumi, ebyaggwawo ku Pentekooti.

“God’s people are to be constantly reaching up to him in prayer. It was after the early disciples had spent ten days in supplication, after all differences had been put away, and they had united in deep heart-searching, and in confession and putting away of sins, and in drawing together in holy fellowship, that the Holy Ghost came upon them, and the promise of Christ was fulfilled. There was a wonderful outpouring of the Holy Spirit. Suddenly there came from heaven the sound as of a rushing mighty wind, and it filled all the house where they were sitting. ‘And the same day there were added unto them about three thousand souls.’” Review and Herald, March 11, 1909.

Abantu ba Katonda balina okutuukirira gy’ali mu kusaba bulijjo. Kyakuba nga abayigirizwa abaasooka baamaze ennaku kkumi mu kwegayirira, nga obutakaanya bwonna bwagibwawo, era ne beeyunga wamu mu kwekebejja emitima ennyo, ne mu kwatula ebibi n’okubisuulaamu, era ne beekuŋaanyiza wamu mu bumu obutukuvu, ne Omwoyo Omutukuvu n’abakkako, n’obusuubizo bwa Kristo ne butuukirizibwa. Wabawo okufukamuka okw’amaanyi kw’Omwoyo Omutukuvu. Amangu ddala ne wava mu ggulu eddoboozi ng’ery’omuyaga ogw’amaanyi ogw’okuwa amangu, ne lijjuza ennyumba yonna mwe baali batudde. ‘Era mu lunaku olwo ne bawongerwako abantu nga enkumi ssatu.’ Review and Herald, March 11, 1909.

During the forty days Christ was in attendance teaching the disciples, and then He ascended. The ten days that followed was a period of preparation in advance of the Pentecostal outpouring of the Holy Spirit. The forty days of instruction that followed the cross aligns with April 19, 1844 unto the beginning of the Exeter camp meeting on August 12, 1844. The ten days which preceded Pentecost represented August 12 through 17, 1844, when the Millerites unified upon the message of the Midnight Cry brought by Samuel Snow. In that camp meeting two classes were manifested, and only one class received the Pentecostal outpouring at the conclusion of the meeting. In that period represented by the forty days one class received the instruction, and the other class refused the instruction. When the Midnight Cry arrived one class had the oil, the other did not.

Mu nnaku amakumi ana Kristo yali awamu n’abayigirizwa nga abayigiriza, oluvannyuma n’alinnya mu ggulu. Ennaku kkumi ezaddirira zaali ebbanga ly’okutegeka okutuusa ku kufukibwa kw’Omwoyo Omutukuvu okw’e Pentekooti. Ennaku amakumi ana z’okuyigiriza ezagoberera omusaalaba zikwatagana ne April 19, 1844 okutuuka ku ntandikwa y’okusisinkana mu lusiisira e Exeter ku August 12, 1844. Ennaku kkumi ezasooka Pentekooti zikiikirira August 12 okutuuka nga 17, 1844, lwe Bagoberezi ba Miller baagatta amaanyi ne bakkiriziganya ku bubaka bw’Enduulu y’omu ttumbi ly’ekiro obwaaletebwa Samuel Snow. Mu kusisinkana okwo ebika bibiri byalabika, era ekyokka ekika kimu kye kyafuna okufukibwa kw’Omwoyo Omutukuvu okw’e Pentekooti mu nkomerero y’okusisinkana. Mu kiseera ekyo ekiragirwa ennaku amakumi ana ekika kimu kyafuna eby’okuyigiriza, ate ekirala ne kigaana eby’okuyigiriza. Enduulu y’omu ttumbi ly’ekiro bwe yatuuka ekika kimu kyalina amafuta, ekirala tekyalina.

“‘While the bridegroom tarried, they all slumbered and slept.’ By the tarrying of the bridegroom is represented the passing of the time when the Lord was expected, the disappointment, and the seeming delay. In this time of uncertainty, the interest of the superficial and halfhearted soon began to waver, and their efforts to relax; but those whose faith was based on a personal knowledge of the Bible had a rock beneath their feet, which the waves of disappointment could not wash away. ‘They all slumbered and slept;’ one class in unconcern and abandonment of their faith, the other class patiently waiting till clearer light should be given. Yet in the night of trial the latter seemed to lose, to some extent, their zeal and devotion. The halfhearted and superficial could no longer lean upon the faith of their brethren. Each must stand or fall for himself.” The Great Controversy, 395.

“Bwe yatindika omuko okujja, bonna ne basinziira ne beebaka.” Okutindika kw’omuko kwalaga okuyitawo kw’ekiseera Mukama lwe baalindirira, okusuulirwamu essuubi, n’okulabika ng’alwawo. Mu kiseera kino eky’obutakakasibwa, obwagazi bw’ab’eby’ebweru n’ab’emitima egitali gyonna ne butandika okukankana mangu, era n’okukola kwabwe ne kukendeera; naye abo abakkiriza kwabwe kwaali kwesimbiddwa ku obumanyi bwabwe bwennyini ku Baibuli, baalina olwazi wansi w’ebigere byabwe, amayengo g’okusuulirwamu essuubi tegasobola kulusimuula. “Bonna ne basinziira ne beebaka;” ekibiina kimu nga tebalina kye beekwataako era nga baalekera ddala okukkiriza kwabwe, ekibiina ekirala nga bagumiikiriza okulinda okutuusa lwe kwaweebwa omusana ogweyolefu. Naye mu kiro ky’okugezibwa abo ab’oluvannyuma baalabika ng’ababuuzizzamu, mu kigero ekimu, omwoyo gw’okunyiikiriza n’okwewaayo kwabwe. Abo ab’emitima egitali gyonna n’ab’eby’ebweru tebaakyasobola kweesigama ku kukkiriza kwa baganda baabwe. Buli omu alina okuyimirira oba okugwa ku lulwe. Empaka Enkulu, 395.

During the ten days leading to Pentecost, and the period of the Exeter camp meeting, Christ gathered His people a second time in advance of those people carrying His message to the world. When the third angel descended on October 22, 1844, the little flock was again disappointed and scattered, but a period of instruction began on October 22, 1844 as Christ led His people into the Most Holy Place. In 1849, the Lord stretched forth His hand a second time to gather again those whom He had gathered out of the disappointments of April 19 and October 22, 1844.

Mu nnaku kkumi ezisooka okutuuka ku Pentekooti, ne mu bbanga ly’olukiiko lwa Camp Meeting e Exeter, Kristo yakung’aanya abantu be omulundi ogw’okubiri nga tannaba kutuma abo abagenda okutwala obubaka bwe eri ensi yonna. Bwe yaserengeta Malaika ow’okusatu nga October 22, 1844, ab’ekisibo ekitono ne basuulirwamu bundi era ne basaasaana, naye ekiseera eky’okuyigiriza ne kitandika nga October 22, 1844, Kristo ng’akulembera abantu be okuyingira mu Ekifo Ekitukuvu Ennyo. Mu 1849, Omukama n’agolola omukono gwe omulundi ogw’okubiri okuddamu okukungaanya abo be yali yaggyamu okuva mu kusuulirwamu okw’April 19 n’okw’October 22, 1844.

In 1844, the instruction was in regards to the message which the third angel had in his hand when he descended, but in the “period of doubt and uncertainty” that followed the great disappointment, many lost their way. By 1849, the work of gathering the little scattered flock was initiated, but what was illustrated by that history was the defeat of 1863, and the first Kadesh for modern Israel. The future victory of the one hundred and forty-four thousand and their work at the second Kadesh was delayed.

Mu 1844, obulagirizi bwali ku nsonga z’obubaka malayika ow’okusatu lwe yali mu mukono gwe bwe yakkira okuva mu ggulu, naye mu “kiseera eky’okubuusabuusa n’obutakakasibwa” ekyaddirira okufiirwamu essuubi okunene, abangi baaviira ku kkubo. Okutuuka mu 1849, omulimu ogw’okukuŋŋaanya ekisibo ekitono ekyasaasaanyizibwa gwatandikibwa, naye kye kyayolesebwa mu byafaayo ebyo kyali okuwangulwa kw’omwaka gwa 1863, era ne Kadesi eyasooka ey’Isirayiri ey’amulembe guno. Obuwanguzi obw’omumaaso bw’abantu 144,000 n’omulimu gwabwe ku Kadesi ey’okubiri bwasibwawo.

When the Lord descended on September 11, 2001 He gathered His last-day people, gave them His spiritual food to eat, breathed His Spirit upon those people as He began to sprinkle the latter rain, and He also initiated a testing process that led to July 18, 2020, when His last day people were disappointed and scattered. For three and a half days they were dead in the street. Both the three and a half days, and the forty-day period in the time of Christ represent a wilderness. It is also represented by the period from April 19, 1844 unto August 12, 1844, and also the period from October 22, 1844 unto 1849.

Bwe yaserengeta Mukama ku Septemba 11, 2001, yakuŋŋaanya abantu be ab’ennaku ez’enkomerero, n’abawa emmere ye ey’omwoyo okulya, n’afuuyira ku bantu abo Omwoyo we bwe yatandika okufukirira enkuba ey’oluvannyuma, era n’atandikawo enteekateeka y’okukeberebwa eyatuusa ku Jjulaayi 18, 2020, nga abantu be ab’ennaku ez’enkomerero baasuwazibwa era basaasaanyizibwa. Okumala ennaku ssatu n’ekitundu baali bafu mu luguudo. Byombi, ennaku ssatu n’ekitundu n’ebbanga lya nnaku amakumi ana mu kiseera kya Kristo, bitegeeza eddungu. Eddungu lino likiragibwa ne mu bbanga okuva nga Epreeri 19, 1844 okutuuka nga Agusito 12, 1844, era ne mu bbanga okuva nga Okitoba 22, 1844 okutuuka mu 1849.

From July, 2023 unto the Sunday law, which is the ten days that preceded Pentecost, the camp meeting at Exeter from August 12 unto August 17, and the period from 1849 unto 1863, all align with one another. They represent the period of the second gathering of God’s last-day people. The period from the disappointment to the outpouring of the Holy Spirit is divided into two distinct periods.

Okuva mu Julaayi 2023 okutuuka ku tteeka lya Sande, ekiseera ekyo kye nnaku kkumi ezasooka Pentekooti; enkungaana y’ekyeya e Exeter okuva nga Agusito 12 okutuuka nga Agusito 17; n’ekiseera okuva mu 1849 okutuuka mu 1863, byonna bikwatagana wamu. Bikulaga ekiseera eky’okukungaanyizibwa okw’okubiri kw’abantu ba Katonda ab’ennaku ez’enkomerero. Ekiseera okuva ku kulemererwa kw’ensuubirwa okutuuka ku okuyiwa kw’Omwoyo Omutukuvu kigabiddwa mu biseera bibiri ebyenjawulo.

Within the hidden history of verse forty of Daniel chapter eleven the line of apostate Protestantism (the nominal church), the line of Laodicean Seventh-day Adventism (nominal Adventism), the line of Catholicism, and the line of true Protestantism are all represented. Those four lines illustrate true Protestantism in controversy with a threefold union of the dragon (Judas), the beast (Catholicism) and the false prophet (apostate Protestantism).

Mu byafaayo ebyekweeke eby’ekitundu amakumi ana eky’essuula kkumi n’emu mu kitabo kya Danyeri, olunyiriri lw’ObuProtestanti oluwaava mu ddiini (ekkanisa ey’erinnya lyokka), olunyiriri lw’ObuAdiventisti b’Olunaku Olw’omusanvu ab’e Lawodikiya (ObuAdiventisti obw’erinnya lyokka), olunyiriri lw’Obukatoliki, era n’olunyiriri lw’ObuProtestanti ob’amazima, byonna biyimiriziddwa. Ebyo bina biraga ObuProtestanti ob’amazima mu mpaka n’okuyunze okw’emirundi esatu okw’eddagoni (Yuda), ekisolo (Obukatoliki) ne nnabbi ow’obulimba (ObuProtestanti oluwaava mu ddiini).

Within the very same hidden history the line of apostate Republicanism is also illustrated. Within that line a controversy between the Democrat (the dragon) and Republican parties (the image of the beast) is represented. The Republican party is to lead out in forming the image to the beast, and in so doing it manifests the prophetic characteristics of the beast (the papacy). In God’s word the papacy, who is the king of the north and also the beast, is given Egypt, (the dragon) as payment for services rendered for being used by God’s as a tool of judgment.

Mu byafaayo ebyo byennyini ebyali bikwekeddwa, n’olunyiriri lw’obwa Republican oluvudde ku ddiini lulagibwa. Mu lunyiriri olwo mulagibwa obutakkaanya wakati w’ebibiina bya Democrat (ekiyoka) ne Republican (ekifaananyi ky’ensolo). Ekibiina kya Republican kirikulembera mu kutonda ekifaananyi ky’ensolo, era bwe kityo kiraga engeri ez’obunnabbi ez’ensolo (obwa Papa). Mu Kigambo kya Katonda, obwa Papa, nga ye kabaka w’awamambuka era nga ye n’ensolo, buweebwa Misiri (ekiyoka) ng’ensaswa olw’okukozesebwa Katonda ng’ekikozesebwa eky’okusalira omusango.

Son of man, Nebuchadrezzar king of Babylon caused his army to serve a great service against Tyrus: every head was made bald, and every shoulder was peeled: yet had he no wages, nor his army, for Tyrus, for the service that he had served against it: Therefore thus saith the Lord God; Behold, I will give the land of Egypt unto Nebuchadrezzar king of Babylon; and he shall take her multitude, and take her spoil, and take her prey; and it shall be the wages for his army. I have given him the land of Egypt for his labour wherewith he served against it, because they wrought for me, saith the Lord God. In that day will I cause the horn of the house of Israel to bud forth, and I will give thee the opening of the mouth in the midst of them; and they shall know that I am the Lord. Ezekiel 29:18–21.

Omwana w’omuntu, Nebukadduneeza kabaka wa Babulooni yaakoza eggye lye omulimu omunene okulumba Tyrus: buli mutwe gwavaamu enviiri, ne buli kibegabega kyawotoka; naye teyaafuna mpeera, newaakubadde eggye lye, okuva e Tyrus, olw’omulimu gwe baakoze okugirwanyisa. Ky’evudde mu kino, bw’ayogera Mukama Katonda; laba, ndiwa Nebukadduneeza kabaka wa Babulooni ensi ya Misiri; era alitwala abantu bayo abangi, n’atwala omunyago gw’ayo, n’atwala ebyo by’alirya; era bino binaaba mpeera ya ggye lye. Mmuwadde ensi ya Misiri olw’omulimu gwe yakolerako okugirwanyisa, kubanga baankolera, bw’ayogera Mukama Katonda. Ku lunaku olwo ndireetera amaanyi ga nnyumba ya Isirayiri okumeruka, era ndikuggulira akamwa wakati mu bo; era balimanya nti nze Mukama. Ezekyeri 29:18-21.

Nebuchadnezzar, who is the king of the north in the passage, is given the land of Egypt as his wages, thus typifying that in the last days, the papacy is given Egypt, which is the dragon, which is the ten kings, the United Nations, who agree to give their seventh kingdom unto the beast for a short space.

Nebukadduneeza, ayitibwa Kabaka w’Obukiikakkono mu kitundu kino ky’Ebyawandiiko, yaweebwa ensi ya Misiri ng’empeera ye, era ekyo kiraga nti mu nnaku ez’enkomerero obufuzi bwa Papa buweebwa Misiri, omusota omukulu, bakabaka kkumi, Amawanga Amagatte, abakkiriziganya okuwa obwakabaka bwabwe obw’omusanvu eri ekisolo okumala akaseera katono.

And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:16, 17.

N'amayembe ekkumi ge walaba ku nsolo, gano galikyawa omukazi omumalaaya, era galimuzikiriza ne gamwambula, ne galirya ennyama ze, ne gamuyokya n'omuliro. Kubanga Katonda yateeka mu mitima gyabwe okutuukiriza okwagala kwe, era n'okukkanya, n'okuwa ensolo obwakabaka bwabwe, okutuusa ebigambo bya Katonda lwe binaatuukirizibwa. Okubikkulirwa 17:16, 17.

This prophetic payment is represented also in Daniel chapter eleven verse forty-two.

Ensasula eno ey'obunnabbi era eragibwa mu kitabo kya Danieri, essuula ekkumi n'emu, olunyiriri amakumi ana mu bbiri.

He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. Daniel 11:42.

Era aligolola omukono gwe ku mawanga: era ensi y’e Misiri tejja kuwona. Danyeri 11:42.

The papacy prevails over the dragon power in the time of the latter rain, for this payment is accomplished “in” the “day” when God “causes the horn of the house of Israel to bud forth.” It is the rain that causes the Israel of God to bud forth, and that day began on September 11, 2001, which was the day of the east wind.

Obwa Papa buwangula obuyinza bw’omusota omukulu mu kiseera ky’enkuba ey’enkomerero, kubanga ensasula eno etuukirizibwa "mu" "lunaku" Katonda "aleetera enyanga y’ennyumba ya Isirayiri okumerawo." Y’enkuba evaako Isirayiri wa Katonda okumerawo, era olunaku olwo lwatandika nga 11 Ssettemba 2001, olwali olunaku lw’empewo y’ebuvanjuba.

He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Isaiah 27:6–9.

Alireetera abo abava mu Yakobo okussa emizi; Isirayiri alituntumuka n’alimera ebimuli, era ajjuze amaaso g’ensi ebibala. Yamukubye nga bwe yakuba abo abaamukuba? Oba yattiddwa ng’abo be yatta bwe baattemebwa? Mu kipimo, bwe kisoomoka, ojja kukiwakana; akomya empewo ye enkambwe ku lunaku lw’empewo ey’ebuvanjuba. Ku kino, obujeemu bwa Yakobo bujja okunaazibwa; era kino kye kibala kyonna eky’okuggya ekibi kye; bwe anaafuula amayinja gonna ag’ekyoto nga mayinja ga kacaki agamenyeddwamenyedwa mu bitundutundu, ebibira n’ebifaananyi tebijja kuyimirira. Isaaya 27:6-9.

Egypt is given to the papal beast when the latter rain is being poured out. The latter rain began to sprinkle when the east wind, representing Islam of the Third Woe was “stayed,” or restrained on September 11, 2001. Then the rain began to be measured, (sprinkled) upon Israel as they began to bud. At the Sunday law, when the Third Woe comes again, the latter rain is poured out without measure. Between September 11, 2001 and the soon coming Sunday law “the iniquity of Jacob” is purged, and the Hebrew word “purged” means “atoned for”. At the Sunday law the papal beast is given Egypt (the dragon), as those ten kings commit fornication with the papacy by forming a worldwide image of the beast.

Misiri eweebwa eri ensolo ey’obwakapapa mu kiseera enkuba ey’enkomerero bwe efukibwa. Enkuba ey’enkomerero yatandika okutontomera nga omuyaga ogw’Obuvanjuba, oguyimirira Obusiraamu bw’Obulabe obw’okusatu, gwakkomezebwa oba okuziyizibwa nga 11 Ssettemba 2001. Awo enkuba n’etandika okupimibwa (okutontomebwa) ku Isirayiri nga Isirayiri etandika okubuuka. Ku tteeka lya Sande, Obulabe obw’okusatu bwe bukomawo, enkuba ey’enkomerero efukibwa nga terina kipimo. Wakati wa nga 11 Ssettemba 2001 n’etteeka lya Sande erijja mu bwangu, “obukyamu bwa Yakobo” butukuzibwa, era ekigambo ky’Olwebbulaniya “purged” kitegeeza “okutangirirwa”. Ku tteeka lya Sande ensolo ey’obwakapapa eweebwa Misiri (omusota), nga abo bakabaka ekkumi bakola obwenzi n’obwakapapa nga batonda ekifaananyi ky’ensolo eky’ensi yonna.

Before the Sunday law, during the sealing time of the one hundred and forty-four thousand, the apostate Republican horn forms an image to the beast with the apostate Protestant horn, and in that prophetic line the Republican party prevails over the Democratic party, for the Democratic party is a dragon power and the Republican party is the power who forms the image of the papacy.

Nga tekannaba kubaawo etteeka erya Ssande, mu kiseera eky’okuteekebwako akabonero kw’abo 144,000, empondo eya Republican eyajeemu, ng’eyambagana n’empondo eya Protesitanti eyajeemu, ekola ekifaananyi ky’ensolo; era mu lunyiriri olwo olw’obunnabbi ekibiina kya Republican kiwangula ekibiina kya Democratic, kubanga ekibiina kya Democratic kye buyinza bw’ejjoka, ate ekibiina kya Republican kye buyinza ekikola ekifaananyi ky’Obwapapa.

Within the prophetic history of the earth beast the end of the Democratic party and the end of the Republican party is identified. Those two parties form the horn of Republicanism, but they identify an internal struggle that runs through the entire history of the earth beast. That horn (Republican) contains an internal microcosm of the two horns of the earth beast.

Mu byafaayo eby’obunnabbi eby’ensolo ey’ensi mulabikira enkomerero y’ekibiina kya Demokratiki n’enkomerero y’ekibiina ky’Abarepabulikaani. Ebibiina bino ebiri bikola wamu ne bifuula ehembe ly’Oburepabulikaani, naye biraga entalo ey’omunda etambula okuyita mu byafaayo byonna by’ensolo ey’ensi. Ehembe eryo (ery’Oburepabulikaani) lirimu ekifaananyirizo ekitono eky’omunda eky’amahembe abiri ag’ensolo ey’ensi.

In the testimony of the kingdom of the Medes and Persians it was the last horn that came up higher, and the Democratic party began first in American history, but at the end the Republican party comes up higher and prevails over the Democrats. In the history of the latter rain, which began on September 11, 2001, the globalist, dragon-inspired Democrats rose up out of the bottomless pit of Revelation chapter eleven and slew the Republicans by stealing the 2020 election. Their war against Trump (and the Republicans) began when he announced his candidacy in 2015, and it only intensified from that point onward.

Mu bujulizi bw’obwakabaka bw’Abameedi n’Abaperusi, liwundu ery’enkomerero lye lyavaayo nga liri waggulu okusinga, era ekibiina ky’Abademokulaati kye kyatandika ssooka mu byafaayo bya Amerika, naye ku nkomerero ekibiina ky’Abarepubulika kye kijja waggulu okusinga era ne kiwangula Abademokulaati. Mu byafaayo by’enkuba ey’enkomerero, eyatandika ku 11 Sebutemba 2001, Abademokulaati abagolobalisiti, abaakuutibwa ejjoka, baayimuka ne bava mu kinnya ekitaliimu kkomo ky’Okubikkulirwa omutwe ogw’ekkumi n’ogumu ne batta Abarepubulika nga banyaga okulonda kwa 2020. Entalo yaabwe ku Trump (n’Abarepubulika) yatandika bwe yategeeza mu 2015 nti agenda okuyimirira, era okuva awo n’eyongera bukambwe.

When the Democrats stole the election in 2020, they then instituted the Pelosi Trials, but when Trump announced his third campaign in 2022, fear came upon the Democrats, and their rage only increased, and they then came against Trump and his supporters with great wrath, for they knew their time was short. They celebrated his death, but when he stood up, great fear fell upon them.

Bwe ab’ekibiina kya Democratic baayiba okulonda mu 2020, ne bateekawo emisango gya Pelosi, naye bwe Trump yalangirira kampeni ye ey’okusatu mu 2022, ab’ekibiina kya Democratic ne batigibwa entiisa, obusungu bwabwe ne bweyongera, ne balumba Trump n’abamuwagira n’obusungu obw’amaanyi ennyo, kubanga baamanya nti obudde bwabwe bwali butono. Baasanyukira okufa kwe, naye bwe yayimuka, entiisa enkulu n’ebagwira.

And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:7–11.

Era bwe banaamaliriza obujulirwa bwabwe, ekisolo ekivayo mu ekinnya ekitaliiko wansi kijja okulwana nabo, ne kibawangula, ne kibatta. Era emirambo gyabwe gijja okugalamira mu luguudo lw’ekibuga ekinene, ekiyitibwa mu ngeri ey’Omwoyo Sodomu ne Misiri, aw’Omukama waffe we yabambibwa ku musalaba. Era ab'omu bantu n’ebika n’ennimi n’amawanga baliraba emirambo gyabwe ennaku ssatu n'ekitundu, ne tebalikkiriza emirambo gyabwe okuzikibwa mu ntaana. N’abo ababeera ku nsi bajjakusanyukira ku lwabwe, ne bajaguza, ne basisindikirananga ebirabo omu eri munne; kubanga b’anabbi bano babiri baabonyaabonya abo ababeeranga ku nsi. Era bwe wayitawo ennaku ssatu n’ekitundu, Omwoyo gw’obulamu okuva eri Katonda ne guyingira mu bo, ne bayimirira ku bigere byabwe; n’entiisa nnene ne egwa ku abo abaabalaba. Okubikkulirwa 11:7-11.

The period that identifies the end of the Democratic party is from the inauguration of Biden in 2021 unto the inauguration of Trump in 2025. The period began with the Pelosi Trials, which were purely unconstitutional and totally political in nature. That history, representing the death of the sixth president since the time of the end in 1989 unto the eighth president that is of the seven began with political trials (the Pelosi Trials), and it ends with the death of the Democratic party, and a second set of Pelosi Trials, as the political targets are reversed.

Ekiseera ekiraga enkomerero y’ekibiina ky’Abademokulati kiri okuva ku kutikkirwa kwa Biden mu bwapulezidenti mu 2021 okutuuka ku kutikkirwa kwa Trump mu bwapulezidenti mu 2025. Ekiseera kino kyatandika n’Emisango gya Pelosi, egyali nga tegasinzira ku Ssemateeka n’akatono era nga gasinziddwa ddala ku by’obufuzi bokka. Ebyafaayo ebyo, ebiraga okufa kwa Pulezidenti ow’omukaaga okuva mu kiseera eky’enkomerero mu 1989 okutuuka ku Pulezidenti ow’omunaana ey’ava mu abo omusanvu, byatandika n’emisango gy’obufuzi (Emisango gya Pelosi), era buggwa n’okufa kw’ekibiina ky’Abademokulati, awamu n’ekibinja eky’okubiri ky’Emisango gya Pelosi, ng’abo abagendererwanga mu by’obufuzi bakyusiddwa ne badda ku b’omu ludda olulala.

The illustration of the history is located in chapter eleven of Revelation, which found its first fulfillment in the French Revolution. The French Revolution is the classic historical example of the guillotine type of political warfare that identifies one ruling party killing another, and then having that very same ruling power overthrown and persecuted themselves.

Okulabirako okw’ebyafaayo kuno kulabikira mu ssuula kkumi n’emu ey’Okubikkulirwa, nga mwe kwasookera okutuukirizibwa mu Enkyukakyuka ey’e Bufalansa. Enkyukakyuka ey’e Bufalansa kye kyokulabirako ekya bulijjo mu byafaayo eky’enkondo ez’eby’obufuzi ez’engeri ya giyotini, eziraga engeri ekibiina ekifuga gye kitta ekirala, era oluvannyuma abo abaalina obufuzi obwo bwe bumu ne baggyibwako obuyinza ne banyigirizibwa bo bennyini.

The period from the inauguration of Biden and the Pelosi Trials, unto the second inauguration of Trump and the reversal of the Pelosi Trials identifies the end of the Democratic party, and it identifies when Trump repeats the implementation of a set of executive orders that were typified by the Alien and Sedition Acts. The implementation of those executive orders will begin the second Pelosi Trials and identify the beginning of the period when the image of the beast is begun in earnest. That period ends at the enforcement of the Sunday law, so the period begins with executive orders paralleling the Alien and Sedition Acts, and ends with the Sunday law. It is there that the Republican party ends.

Ekiseera okuva ku kutikkirwa kwa Biden mu bwa Pulezidenti n’Emisango gya Pelosi, okutuuka ku kutikkirwa kwa Trump okw’okubiri mu bwa Pulezidenti n’okusazibwamu Emisango gya Pelosi, kiraga enkomerero y’Ekibiina ky’Abademokulaati, era kitulagira ddi Trump lw’anaddamu okussa mu nkola omugatte gw’ebiragiro bya Pulezidenti ebyafaananyizibwa n’Amateeka agayitibwa Alien and Sedition Acts. Okussa mu nkola kw’ebiragiro ebyo bya Pulezidenti kwe kulitandika Emisango gya Pelosi ez’okubiri era kulaga entandikwa y’ekiseera lwe kifaananyi ky’ensolo kinaatandikirwa mu bujjuvu. Ekiseera ekyo kiggwa ku okussa mu nkola kw’etteeka lya Ssande, kale kitandika n’ebiragiro bya Pulezidenti ebifanagana n’Amateeka ga Alien and Sedition Acts, era kiggwa n’etteeka lya Ssande. Weweri ekibiina ky’Abarepulikaani we kimalira.

Both periods representing the conclusion of the Democratic party and then the Republican party are prophetically connected, and are represented by the period of twenty-two years from 1776 unto 1798. That period has three waymarks; the Declaration of Independence in 1776, thirteen years later the Constitution, followed by the Alien and Sedition Acts of 1798. Those three waymarks find fulfillment in the line of the Democratic and Republican parties, though the application of the second and third waymark is at a different point in each line.

Obiseera byombi ebiraga okukomekkereza kwa kibiina ky’ebyobufuzi kya Democratic, n’oluvannyuma ekya Republican, byegattiddwa mu ngeri ey’obunnabbi, era bikiikirirwa ekiseera ky’emyaka amakumi abiri mu bbiri okuva mu 1776 okutuuka mu 1798. Ekiseera ekyo kirina obubonero bw’ekkubo busatu; Okulangirirwa okw’Obwetwaze mu 1776, emyaka kkumi n’esatu oluvannyuma ne wabaawo Ssemateeka, era ne kigobererwa Amateeka ga Alien ne Sedition aga 1798. Obubonero bw’ekkubo obusatu obwo butuukirizibwa mu nnyiriri y’ebibiina bya Democratic ne Republican, wadde ng’enkozesa y’obubonero obw’okubiri n’obw’okusatu eri mu bifo eby’enjawulo mu buli nnyiriri.

We will explain these waymarks and their fulfillments in the next article.

Tujja kunnyonnyola ebibonero bino ebiraga ekkubo n’okutuukirizibwa kwabyo mu kiwandiiko ekiddako.

“There are but two parties, Satan works with his crooked, deceiving power, and through strong delusions he catches all who do not abide in the truth, who have turned away their ears from the truth, and have turned unto fables. Satan himself abode not in the truth, he is the mystery of iniquity. Through his subtlety he gives to his soul-destroying errors the appearance of truth. Herein is their power to deceive. It is because they are a counterfeit of the truth that Spiritualism, Theosophy, and the like deceptions gain such power over the minds of men. Herein is the masterly working of Satan. He pretends to be the Savior of man, the benefactor of the human race, and thus he more readily lures his victims to destruction.

Waliwo ebibinja bibiri byokka; Setaani akolera n’amaanyi ge agakyamu era ag’okulimba, era mu bulimba obw’amaanyi akwata bonna abatanywerera mu mazima, abakyuzizza amatu gaabwe okuva ku mazima ne bakyukira enfumo. Setaani yennyini teyabeeranga mu mazima; ye ekyama eky’obujeemu. Mu bukujjukufu bwe, aziyisa ensobi ze ez’onoona emyoyo ng’amazima. Wano we wali amaanyi gaazo ag’okulimba. Kubanga beekifaananyiriza amazima, Spirituwalizimu, Teosofi, n’obulimba obufaanagana nabyo bifuna obuyinza bwinene ku birowoozo by’abantu. Wano we walabikira okukola kwa Setaani okw’obukugu. Yeeyisa ng’Omulokozi w’omuntu, omuganyula w’ekika ky’abantu; era n’atyo n’asendasenda mangu ennyo abo b’alimba abatwale mu kuzikirira.

“We are warned in the word of God that sleepless vigilance is the price of safety. Only in the straight path of truth and righteousness can we escape the tempter’s power. But the world is ensnared. Satan’s skill is exercised in devising plans and methods without number to accomplish his purposes. Dissimulation has become a fine art with him, and he works in the guise of an angel of light. God’s eye alone discerns his schemes to contaminate the world with false and ruinous principles bearing on their face the appearance of genuine goodness. He works to restrict religious liberty, and to bring into the religious world a species of slavery. Organizations, institutions, unless kept by the power of God, will work under Satan’s dictation to bring men under the control of men: and fraud and guile will bear the semblance of zeal for truth, and for the advancement of the kingdom of God. Whatever in our practice is not as open as the day, belongs to the methods of the prince of evil. His methods are practiced even among Seventh Day Adventists, who claim to have advanced truth.

Tulabuddwa mu Kigambo kya Katonda nti okukuuma ng’amaaso tegafuna tulo kye nsasula y’obukuumi. Mu kkubo eddiraddira ery’amazima n’obutuukirivu lwokka mwe tusobola okuwona obuyinza bw’omusoyasoya. Naye ensi ekwatiddwa mu mitego. Obukugu bwa Setaani bukozesebwa mu kutondawo enteekateeka n’enkola ezitaliiko mubalo okulaba nga atuukiriza ebigendererwa bye. Okwekwese kumufuuse bukugu obw’amaanyi, era akola ng’ayambadde ekifaananyi kya malaika w’ekitangaala. Liso lya Katonda lyokka lirisobola okuzuula enteekateeka ze ez’okuyonoona ensi n’amateeka n’engeri ez’obulimba era ezisaanyaawo, nga ku maaso galabika ng’obulungi obw’amazima. Akola okuziŋŋiza eddembe ly’eddiini, era aleete mu nsi y’eddiini ekika ky’obuddu. Ebibiina n’ebitongole, okuggyako nga bikuumiddwa amaanyi ga Katonda, bijja okukolera wansi w’okulagirwa kwa Setaani okuleeta abantu okufuugibwa abantu; era obulimba n’obukuusa bijja kulabika ng’obuggumiivu olw’amazima, n’olw’okutambuza Obwakabaka bwa Katonda mu maaso. Kyonna mu nkola yaffe ekitali ekyeyoleka ng’emisana, kya mu ngeri z’omulangira w’obubi. Enkola ze zikolebwa ne mu Seventh-day Adventists, abeegamba nti balina amazima agasukkiridde.

“If men resist the warnings the Lord sends them, they become even leaders in evil practices; such men assume to exercise the prerogatives of God—they presume to do that which God himself will not do in seeking to control the minds of men. They introduce their own methods and plans, and through their misconceptions of God, they weaken the faith of others in the truth, and bring in false principles that will work like leaven to taint and corrupt our institutions and churches. Anything that lowers man’s conception of righteousness, and equity, and impartial judgment, any devise or precept that brings God’s human agents under the control of human minds, impairs their faith in God; it separates the soul from God, for it leads away from the path of strict integrity and righteousness.

Bwe abantu bagaana obulabula Mukama bw’abatuma, bafuuka n’abakulembeze mu bikolwa ebibi; abantu abatyo beetwalira obuyinza bwa Katonda—balowooza nti basobola okukola ekyo Katonda ye mwene ky’atakola, nga bagezaako okufuga ebirowoozo by’abantu. Bayingiza enkola zaabwe n’enteekateeka zaabwe, era olw’okumutegera bubi, bakendeeza okukkiriza kw’abalala mu mazima, era baleeta emisingi egikyamu egina okukola ng’ekizimbulukusa okuzibuza n’okwonoona ebitongole byaffe n’amakkanisa gaffe. Buli kimu ekikendeeza ku ntegeera ya muntu ku butuukirivu, n’obwenkanya, n’okusala emisango nga tewali kyewaganya, enteekateeka yonna oba ekiragiro ekireeta abaweereza ba Katonda abali abantu wansi w’okufugibwa ebirowoozo by’abantu, kikendeeza okukkiriza kwabwe eri Katonda; kigawula omwoyo okuva eri Katonda, kubanga kitwala omuntu okuva ku kkubo ly’obwesimbu obukakafu n’obutuukirivu.

“God will not vindicate any device whereby man shall in the slightest degree rule or oppress his fellow-man. The only hope for fallen man is to look to Jesus, and receive him as the only Savior. As soon as man begins to make an iron rule for other men, as soon as he begins to harness up and drive men according to his own mind, he dishonors God, and imperils his own soul, and the souls of his brethren. Sinful man can find hope and righteousness only in God; and no human being is righteous any longer than he has faith in God, and maintains the vital connection with him. A flower of the field must have its root in the soil; it must have air, dew, showers, and sunshine. It will flourish only as it receives these advantages, and all are from God. So with men. We receive from God that which ministers to the life of the soul. We are warned not to trust in man, nor to make flesh our arm. A curse is pronounced upon all who do this.” The 1888 Materials, 1432–1434.

Katonda tajja kukakasa, wadde okuwagira, enteekateeka yonna mwe omuntu, wadde mu ngeri entono ddala, afunira obuyinza okufuga oba okukandamiza munna muntu. Ekisuubirwako kyokka ky’omuntu agudde kwe kutunuulira Yesu, era okumwaniriza ng’Omulokozi yekka. Awo ddala omuntu bw’atandika okuteekawo amateeka amakakali agafuga abalala, era bw’atandika okubasiba n’okubagoba ng’omutima gwe bwe gumulagira, aba awonoonera Katonda ekitiibwa, era atteeka emmeeme ye mu bulabe, n’ez’abaganda be. Omuntu omwonoonyi asobola okusanga essuubi n’obutuukirivu mu Katonda yekka; era tewali muntu abeera omutuukirivu okusinga bwe y’abeera n’okukkiriza eri Katonda era ng’akuuma ennyunga ey’obulamu naye. Ekimuli eky’omu nsiko kirina okubeera n’emizi mu ttaka; kirina okuba n’omukka, amazzi g’ekiro, enkuba, n’omusana. Kikulaakulana bwokka nga kifuna eby’obuyambi bino, era byonna biva eri Katonda. Bwe kityo ne ku bantu. Tufuna okuva eri Katonda ebiriisa obulamu bw’emmeeme. Tuwabuddwa obutasiga essuubi mu muntu newakubadde okwesigamira ku mubiri. Omuvumo walangirirwa ku bonna abakikola.