The “seal” of God that can be seen, is impressed at the Sunday law decree.
"Akabonero" ka Katonda akalabika, kateekebwa mu kiseera ekiragiro ky’etteeka erya Ssande bwe kifulumizibwa.
“Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost. . ..
“Tewali n’omu ku ffe alifuna akabonero ka Katonda ng’empisa zaffe zikyaliiko akabala oba ebbala lyonna. Kirekeddwa gye tuli okutereeza obulemu obuli mu mpisa zaffe, okulongooseza yeekaalu y’emmeeme okuva mu buli butali bulongoofu. Awo enkuba ey’oluvannyuma eritujjira nga enkuba ey’olubereberye bwe yajja ku bayigirizwa ku Lunaku lwa Pentekoote....”
“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214, 216.
"Mukola ki, ab'oluganda, mu mulimu omukulu ogw'okutegeka? Abegatta n'ensi bafuna ekifaananyi ky'ensi era beetegekera akabonero k'ensolo. Abo abatawesiga bo bennyini, abetoowaza mu maaso ga Katonda era abatukuza emyoyo gyabwe mu kugondera amazima, bano bafuna ekifaananyi eky'eggulu era beetegekera akasiyizo ka Katonda ku mitwe gyabwe. Bwe ekiragiro kifulumizibwa era akabonero ne kateekebwa, empisa zaabwe zijja kusigala zitukuvu nga teziriko kamogo emirembe gyonna." Obujulizi, ekitundu 5, 214, 216.
Daniel receives the seal that can be seen, when he is thrown into the lion’s den, so the chapter is representing the Sunday law decree.
Danyeri afuna akabonero akalabika, bwe bamusuula mu kisulo ky’empologoma, n’olwekyo essuula lino likiikirira ekiragiro ky’etteeka lya Sande.
Then these men assembled unto the king, and said unto the king, Know, O king, that the law of the Medes and Persians is, That no decree nor statute which the king establisheth may be changed. Then the king commanded, and they brought Daniel, and cast him into the den of lions. Now the king spake and said unto Daniel, Thy God whom thou servest continually, he will deliver thee. And a stone was brought, and laid upon the mouth of the den; and the king sealed it with his own signet, and with the signet of his lords; that the purpose might not be changed concerning Daniel. Daniel 6:15–17.
Awo abo basajja ne bakuŋŋaana ne basembera eri kabaka, ne bagamba kabaka nti, Manya, ai kabaka, nti etteeka ly’Abameedi n’Abaperusi lye lino nti tewali kiragiro wadde etteeka kabaka ly’agissaawo liyinza okukyusibwa. Awo kabaka n’alagira, ne baleeta Danyeri, ne bamusuula mu kisulo ky’empologoma. Awo kabaka n’ayogera n’agamba Danyeri nti, Katonda wo, gwe weereza bulijjo, alikukulokola. Ne baleeta ejjinja ne balissa ku munwa gw’ekisulo; era kabaka n’akisiba n’akabonero k’empeta ye, n’ez’abakungu be; okusalawo okwo ku Danyeri kireme okukyusibwa. Danyeri 6:15-17.
The story does not end there, but it does end where it starts. The line of Daniel chapter six illustrates the confederacy that was primarily led by the one hundred and twenty princes, and the two lesser presidents, but included the counselors, captains and governors. The five-fold alliance was formed to deceive the king into persecuting Daniel. The story ends with their judgment, for they are illustrating a special judgment that occurs at the Sunday law; a judgment that is not directed at those representing Daniel or the king, but at those who deceived the king.
Emboozi teggwera awo, naye emalira gy’etandikira. Olunyiriri lwa Danyeri essuula mukaaga luleraga okwegatta okwakulembeddwa ennyo abakungu kikumi mu abiri, n’abakulembeze ababiri abato, naye nga mwe mulimu n’abawa amagezi, n’abaduumizi n’abagavana. Ekwegatta okw’ebitundu bitaano kwategekebwa okulimba kabaka okumuleetera okutulugunya Danyeri. Emboozi emalira ku kusalirwa omusango kwabwe, kubanga balaga okusalirwa omusango okw’enjawulo okw’abaawo mu kiseera ky’etteeka erya Sande; okusalirwa omusango ogutatuusibwa eri abo abakiikirira Danyeri oba kabaka, wabula ogutuusibwa eri abo abaaliimbye kabaka.
And the king commanded, and they brought those men which had accused Daniel, and they cast them into the den of lions, them, their children, and their wives; and the lions had the mastery of them, and brake all their bones in pieces or ever they came at the bottom of the den. Daniel 6:24.
Awo kabaka n'alagira; ne baleeta abo abasajja abaali bamuloopedde Danyeri, ne babasuula mu ekisasi ly'empologoma, bo, n'abaana baabwe, n'abakyala baabwe; n'empologoma ne zibawangula, ne zimenyaamenya amagumba gaabwe gonna nga tebannatuuka wansi w'ekisasi. Danyeri 6:24.
In the prophetic scenario it is always the church that deceives the state, and chapter six is identifying the deception carried out against the king. After Ahab had witnessed the mighty manifestation of God’s power on Mount Carmel, Elijah led him through the rain back to Jezebel. Ahab had no reason to think that Jezebel would not be impressed with the powerful testimony of God’s power, but Ahab had been deceived concerning Jezebel’s deep-seated hatred of Elijah. The story of Elijah in confrontation with Ahab and Jezebel is again repeated in the story of John the Baptist (who was Elijah), and Herod and Herodias.
Mu mbeera ey'obunnabbi, bulijjo ekkanisa ye elimba obwakabaka, era essuula mukaaga lilambulula obulimba obwakolebwa ku kabaka. Bwe yamala Akabu okulaba okulabika okukulu kw'amaanyi ga Katonda ku Lusozi Karmeli, Eriya n'amukulembera mu mvula okudda eri Yezaberi. Akabu teyalina nsonga kulowooza nti Yezaberi tajja kusisimusibwa obujulizi obw'amaanyi obulaga amaanyi ga Katonda, naye Akabu yali alimbiddwa ku bukyayi obusimbiddwa ddala mu mutima Yezaberi kwe yalina eri Eriya. Ebyafaayo bya Eriya mu kutunka ne Akabu ne Yezaberi biddamu mu lugero lwa Yokaana Omubatiza (eyali Eriya), ne Kerode ne Kerodiya.
When on his birthday, the drunken Herod promised half his kingdom to Salome, (Herodias’ daughter), he did not expect that Herodias would demand the head of John. The kings, whether it be Ahab, Herod or Darius are deceived by the impure woman through the dance of Jezebel’s false prophets, or the dance of Herodias’ daughter, or the five-fold confederacy in the story of Daniel. Pilate was also deceived by a corrupt priesthood, which represented the Jewish “church”, and a church symbolizes a woman.
Bwe kyatuuka ku lunaku lw’amazaalibwa ge, Kerode eyali atamidde yasubiza Salome (muwala wa Kerodiya) ekitundu ekimu ku bibiri ky’obwakabaka bwe; naye teyali asuubira nti Kerodiya ajja kusaba omutwe gwa Yokaana. Abakabaka, oba Akabu, oba Kerode oba Daliyusi, balimbibwa omukazi omwonoonefu okuyita mu okuzina kw’abanabbi ab’obulimba ba Yeezeberi, oba okuzina kwa muwala wa Kerodiya, oba omukago gw’abataano oguli mu byafaayo bya Danyeri. Piraato naye yalimbibwa obusaserdooti obwonoonefu, obwakikirira "ekkanisa" y’Abayudaaya, era ekkanisa ekiikirira omukazi.
The deception is a characteristic of the prophetic scenario, and Islam of the third Woe is the lie that is employed to deceive the United Nations in the last days through fear. Both the “deception” and the “lie” that produces the deception, are identified in God’s prophetic Word. The role of Islam, and the papacy becoming the eighth head of the seven heads, have already been identified as part of the message that is unsealed in the last days, which is the Revelation of Jesus Christ. Therefore, exposing the deception of Darius in Daniel chapter six is part of the message that makes up the message of the Midnight Cry. The deception is the element that fully heals the deadly wound, thus resurrecting the papacy as the eighth and final kingdom. In the deception of Darius, the two apostate presidents and the one hundred and twenty princes are the representatives of the confederacy of deception who are contrasted with Daniel.
Obukumpanya kye kikula kya nteekateeka ey’obunnabbi, era Obusiraamu bw’ennaku ey’okusatu bwe ky’obulimba ekikozesebwa okulimba Mawanga Amagatte mu nnaku ez’oluvannyuma okuyita mu kutya. Byombi, “obukumpanya” n’“eky’obulimba” ekireeta obukumpanya, bimanyiddwa mu Kigambo kya Katonda eky’obunnabbi. Omugabo gw’Obusiraamu, n’obufuzi bwa Papa w’e Roma okufuuka omutwe ogw’omunaana ku mitwe musanvu, byamanyiddwa dda ng’ebitundu eby’omu bubaka obwambululibwa mu nnaku ez’oluvannyuma, obwo Obubikkulirwa bwa Yesu Kristo. Ky’ova olaba nti, okubikkula obukumpanya bwa Darayo mu Danyeri, ekitundu eky’omukaaga, kugatta ku bubaka obuyita Okukaaba kw’ettumbi ly’ekiro. Obukumpanya kye kintu ekiwonya ddala ekiwundu eky’okufa, ne kizuukiza obufuzi bwa Papa w’e Roma ng’obwakabaka obw’omunaana era obwasembayo. Mu bukumpanya bwa Darayo, abakulembeze abakulu ababiri abajeemedde n’abakungu kikumi n’amakumi abiri be bayimirira ekibiina eky’okukwatagana mu bukumpanya, ababweeraganizibwa ne Danyeri.
One hundred and twenty is a symbol of God’s disciples at Pentecost.
Ekikumi n'amakumi abiri kye kabonero k'abayigirizwa ba Katonda ku Pentekosite.
And in those days Peter stood up in the midst of the disciples, and said, (the number of names together were about an hundred and twenty.) Acts 1:15.
Era mu nnaku ezo Peetero n’ayimirira mu wakati w’abayigirizwa, n’ayogera nti, (omuwendo gw’amannya nga wamu gwali nga kikumi mu abiri.) Ebikolwa by'Abatume 1:15.
Pentecost typifies the Sunday law when the seal is impressed, and the one hundred and twenty princes who deceived Darius, are a symbol of false priesthood at the Sunday law. Two categories of those who deceive the king are presented by the two apostate presidents and the one hundred and twenty apostate princes. The two presidents are classed with Daniel, who is the prophet. The two classes that deceive Darius represent a group of false prophets and a group of corrupted priests.
Pentekooti eraga mu kifaananyi etteeka lya Ssande, lwe bateekebwako akasiba; era abakungu ekikumi n'amakumi abiri abaalimbalimba Dalaayo, bali ekifaananyi ky'obusaserodooti obw'obulimba ku kiseera ky'etteeka lya Ssande. Emitundu ebiri gy'abalimbalimba kabaka giragibwa mu bakulembeze ababiri abajeemu n'abakungu ekikumi n'amakumi abiri abajeemu. Abakulembeze ababiri babalirwa wamu ne Danyeri, omunabbi. Ebika ebiri ebirimbalimba Dalaayo biraga ekibiina ky'abannabbi ab'obulimba n'ekibiina ky'abasaserodooti abayononefu.
Woe be unto the pastors that destroy and scatter the sheep of my pasture! saith the Lord. Therefore thus saith the Lord God of Israel against the pastors that feed my people; Ye have scattered my flock, and driven them away, and have not visited them: behold, I will visit upon you the evil of your doings, saith the Lord. And I will gather the remnant of my flock out of all countries whither I have driven them, and will bring them again to their folds; and they shall be fruitful and increase. And I will set up shepherds over them which shall feed them: and they shall fear no more, nor be dismayed, neither shall they be lacking, saith the Lord. Behold, the days come, saith the Lord, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth. In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS. Therefore, behold, the days come, saith the Lord, that they shall no more say, The Lord liveth, which brought up the children of Israel out of the land of Egypt; But, The Lord liveth, which brought up and which led the seed of the house of Israel out of the north country, and from all countries whither I had driven them; and they shall dwell in their own land. Mine heart within me is broken because of the prophets; all my bones shake; I am like a drunken man, and like a man whom wine hath overcome, because of the Lord, and because of the words of his holiness. For the land is full of adulterers; for because of swearing the land mourneth; the pleasant places of the wilderness are dried up, and their course is evil, and their force is not right. For both prophet and priest are profane; yea, in my house have I found their wickedness, saith the Lord. Wherefore their way shall be unto them as slippery ways in the darkness: they shall be driven on, and fall therein: for I will bring evil upon them, even the year of their visitation, saith the Lord. Jeremiah 23:1–12.
Zir'ennaku eri abalusi abazikiriza era abasaasaanya endiga z'ekisibo kyange! bw’ayogera Mukama. Noolwekyo bw’atyo bw’ayogera Mukama Katonda wa Isirayiri eri abalusi abalundira abantu bange: Musaasaanyizza ekisibo kyange, ne mubagoba, so temubakyalidde; laba, ndibaleetera obubi bw’ebikolwa byammwe, bw’ayogera Mukama. Era ndikuŋŋaanya abasigaddeko b’ekisibo kyange okuva mu nsi zonna mwe nabagobera, era ndibaddiza mu bisibo byabwe; ne bazaala era ne beeyongera. Era ndibateekera ku bo abalusi abalibalunda: era tebaliddayo kutya, so tebalikangabwa, so tewalibabuzeeko, bw’ayogera Mukama. Laba, ennaku zija, bw’ayogera Mukama, ndimuzuukiza Dawudi ettabi erituukirivu, era kabaka alifuga era alifuna obuwanguzi, era alituukiriza omusango n’obwenkanya mu nsi. Mu nnaku ze Yuda alirokoka, era Isirayiri alituula mu mirembe; era lino ly’erinnya lye aliyitibwanga, MUKAMA OBUTUUKIRIVU BWAFFE. Noolwekyo, laba, ennaku zija, bw’ayogera Mukama, nga tebagenda kuddayo okugamba nti, Mukama mulamu eyaggya abaana ba Isirayiri mu nsi ya Misiri; naye, Mukama mulamu eyaggya era eyakulembera ensigo y’ennyumba ya Isirayiri okuva mu nsi ey’obukiikakkono, ne mu nsi zonna mwe nabagobera; era balituula mu nsi yaabwe. Omutima gwange mu nda yange gumenyese olw’abannabbi; amagumba gange gonna gakankana; nfaanana ng’omutamiivu, era ng’omuntu awanguddwa envinnyo, olw Mukama, era olw’ebigambo eby’obutukuvu bwe. Kubanga ensi ejjudde abalya obwenzi; kubanga olw’okulayira ensi ekungubira; ebifo ebyasanyusa eby’eddungu byauma, era omugendo gwabwe mubi, n’amaanyi gaabwe si matuufu. Kubanga ne nnabbi ne kabona baswaza obutukuvu; weewaawo, mu nnyumba yange nsanze obubi bwabwe, bw’ayogera Mukama. Kyenvudde engeri yaabwe eribabeerera ng’enzira ezinyereredde mu kizikiza: balisindikibwa era bagwe omwo; kubanga ndibaleetera obubi, era n’omwaka ogw’okubajjirako, bw’ayogera Mukama. Yeremiya 23:1-12.
Jeremiah’s “year of visitation” is the judgment of the conspirators that deceived Darius. The judgment of the false prophets and priests is a subject of the prophetic Word. And just as a corrupt priesthood led out and deceived the Roman authorities against Christ, the conspiracy in Daniel six is addressing that very prophetic truth.
“Omwaka ogw’okukyalirwa” ogw’ayogerwako Yeremiya gwe kusala omusango ku abateeka olukwe abaali balimbudde Darius. Okusala omusango ku bannabbi ab’obulimba n’abasaserdooti ab’obulimba kijjiddwamu mu kigambo eky’obunnabbi. Era nga bwe kiri nti obusaserdooti obwonoonefu bwakulembera ne bulimba abakulembeze b’Abaloma okulwanyisa Kristo, olukwe oluli mu Danyeri essuula ey’omukaaga lulaga ddala amazima ago g’obunnabbi.
The prophetic lines of chapter five of Daniel, set forth the executive judgment carried out upon the Republican horn and the nation of the United States at the Sunday law. That judgment is accomplished by Islam of the third Woe, that has snuck into the kingdom through the unguarded southern wall. The line of the Sunday law in chapter three of Daniel, identifies God’s people being lifted up as an ensign to the entire world at that very time. Chapter six is focusing upon the judgment carried out upon the false prophets in that very same history.
Ennyiriri z’obunnabbi ez’omu Ssuula ey’okutaano eya Danyeri, ziraga okubonerezebwa okuteekebwa mu nkola ku ssanga erya Republican n’eggwanga lya United States mu kiseera ky’etteeka lya Ssande. Okubonerezebwa okwo kituukirizibwa Obusiraamu obw’Akabi ak’okusatu, obwayingidde mu bwakabaka nga buyise mu bbugwe ery’amaserengeta eritalindiddwa. Olunyiriri lw’etteeka lya Ssande oluli mu Ssuula ey’okusatu eya Danyeri, lulaga abantu ba Katonda nga basitulibwa waggulu ng’ekibendera eri ensi yonna mu kiseera ekyo ddala. Ssuula ey’omukaaga esimbiddwa ku musango ogutekebwa mu nkola ku bannabbi ab’obulimba mu byafaayo ebyo bimu ddala.
At the Sunday law in the United States the apostate Protestant horn is made up of two classes, one that upholds Sunday as the day of worship, and the other that vainly professes to uphold Sabbath as the day of worship. Their counterparts within the Republican horn are the Democrat and Republican parties. Each of the two apostate horns were typified by the Sadducees and Pharisees in the time of Christ. The two apostate presidents and one hundred and twenty priests in the deception of Darius also represent the two categories of the apostate horn of Protestantism. Though they were actually political figures in the time when the story took place, the prophetic context identifies that it is the apostate religious power that deceives the state.
Ku tteeka lya Ssande mu United States, eryembe erya baProtestanti abajeemu lituukibwamu bibinja bibiri: ekimu ekikuuma Ssande ng’olunaku lw’okusinza, n’ekirala ekyeegamba bwereere nti kikuuma Ssabbiiti ng’olunaku lw’okusinza. Abakwanye nabo mu eryembe erya Republican be bibiina by’ebyobufuzi bya Democrat ne Republican. Amayembe abajeemu ag’abiri gano gaakifananyizibwa Abasaddukaayo n’Abaferisaayo mu biro bya Kristo. Bapulezidenti abajeemu babiri n’abasaserodooti kikumi mu abiri mu lukwe olwa Darius nabo bakiikirira ebika bibiri by’eryembe ery’obujeemu ery’obwa Protestanti. Newankubadde baali ddala abantu b’ebyobufuzi mu kiseera we ebyo byabeerawo, mu mbeera y’obunnabbi kiraga nti amaanyi g’eddiini ag’ajeemu ge galimba gavumenti.
The story, as illustrated at Mount Carmel, identifies two classes of false prophets; the prophets of Baal and the prophets of the grove (Ashtaroth). Together they typify the combination of church and state, for Baal is a male deity and Ashtaroth is a female deity. Elijah ultimately executed the false prophets of Mount Carmel, just as the confederacy of Daniel chapter six were thrown into the lion’s den.
Olugero, nga bwe lwalabikibwa ku Lusozi Karameli, lulaga ebika bibiri by’abannabbi ab’obulimba: bannabbi ba Baali ne bannabbi b’ekibira (Ashtaroth). Wamu bakiikirira okwegatta kw’ekkanisa n’obufuzi, kubanga Baali ye katonda musajja ate Ashtaroth ye katonda mukazi. Eriya oluvannyuma yatta bannabbi ab’obulimba ab’e Lusozi Karameli, era nga bwe basuulibwa mu kinnya ky’empologoma abo abaali beegasse okulwanyisa Danyeri mu Danyeri essuula mukaaga.
And Elijah said unto them, Take the prophets of Baal; let not one of them escape. And they took them: and Elijah brought them down to the brook Kishon, and slew them there. 1 Kings 18:40.
Ne Eriya n’abagamba, Mubakwate bannabbi ba Baali; temuleka n’omu ku abo yeewona. Ne babakwata; ne Eriya n’abatwala ku kagga Kisoni, n’abatta eyo. 1 Bassekabaka 18:40.
In the same Mount Carmel story, represented by John the Baptist, the power that deceives is the daughter. Both stories identify the deceivers as dancing, whether around their offering on Mount Carmel, or at Herod’s drunken birthday party, where Salome did her dance of deception. Together the two lines identify the combination of church and state that is fully formed at the Sunday law, and that the apostate churches of the United States are the daughters of Herodias, who is Jezebel, who both represent Catholicism. Herod’s birthday marks the end of the sixth kingdom of the earth beast, but simultaneously marks the birthday of the seventh kingdom of Bible prophecy (the United Nations).
Mu lugero lumu olw’Olusozi Mount Carmel, oluyimiririrwa John the Baptist, obuyinza obulimba buli muwala. Ebigero byombi biraga abalimbisa nga bazina, oba nga bazina beetooloola ekiweebwayo kyabwe ku Mount Carmel, oba mu mbaga y’amazaalibwa ga Herod ey’obutamiivu, mwe Salome yakolera okuzina kwe kw’obulimba. Awamu, ebigero byombi biraga okwegatta kw’ekkanisa n’obufuzi okutuukiririzibwa ddala ku Sunday law, era nga n’amakkanisa agakyamu aga United States ge bawala ba Herodias, ye Jezebel; bombi bakiikirira Obukatoliki. Amazalibwa ga Herod galaga enkomerero y’obwakabaka obw’omukaaga bw’ekisolo eky’ensi, naye mu kiseera kye kimu galaga amazalibwa g’obwakabaka obw’omusanvu obw’obunnabbi bwa Bayibuli (United Nations).
In the very promise to Salome, Herod agrees to give half his kingdom to Salome, identifying the seventh kingdom represents a combination of one-half church and one-half state. The kingdom begins when John’s head is delivered to Herodias. For this reason, the seventh kingdom is represented in Revelation chapter seventeen, as continuing but a short space. It is at the Sunday law that the three-fold union is put in place, for there the ten kings agree to give their short-lived kingdom unto the beast for one “hour.” The one “hour,” is the “hour” of the Sunday law crisis, that begins in the United States and ends when Michael stands up.
Mu kisuubizo kye kyennyini eri Salome, Kerode akkiriza okuwa Salome ekitundu ekimu ku bibiri ky’obwakabaka bwe, ng’akilaga nti obwakabaka olw’omusanvu butaba bwa kitundu ekimu ku bibiri eky’ekkanisa ne kitundu ekimu ku bibiri eky’gavumenti. Obwakabaka butandika nga omutwe gwa Yokaana gutwaliddwa eri Herodiya. Olw’ekyo, obwakabaka olw’omusanvu bulagiddwa mu Okubikkulirwa essuula ey’ekkumi n’omusanvu, nga bukyeyongera okumala akaseera katono. Kiri ku tteeka erya Ssande we wateekebwawo omukago ogutatu, kubanga eyo bakabaka kkumi bakkiriza okuwa ekisolo obwakabaka bwabwe obw’akaseera katono okumala "saawa" emu. Eyo "saawa" emu ye "saawa" y’obuzibu bw’etteeka erya Ssande; etandika mu Amerika era ekomererayo Mikaeri bw’ayimirira.
And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. Revelation 17:12–14.
Era amayembe kkumi ge walaba be bakabaka kkumi, abatannafuna bwakabaka; naye banaafuna obuyinza ng’abakabaka okumala essaawa emu wamu n’ensolo. Bano balina omutima gumu, era banaawaayo obuyinza bwabwe n’amaanyi gaabwe eri ensolo. Bano balirwana n’Omwana gw’Endiga, n’Omwana gw’Endiga alibawangula; kubanga ye Mukama w’abaami, era Kabaka w’abakabaka; n’abo abali naye bayitiddwa, era balondebwa, era beesigwa. Okubikkulirwa 17:12-14.
The ten kings, represented by Herod, agree at the birthday of the seventh kingdom to give half their kingdom unto the beast during the Sunday law crisis, which is represented as “one hour.” In that “hour,” the handwriting is written on Belshazzar’s wall. In that “hour,” Shadrach, Meshach and Abednego are cast into the furnace and are lifted up in a cloud as are the two witnesses of Revelation chapter eleven. The three-fold union is brought together by the deception carried out by the earth beast, who brings fire down out of heaven in sight of men.
Bakabaka ekkumi, abakiikirirwa Herode, bakkiriziganya ku lunaku lw’amazaalibwa lw’obwakabaka olw’omusanvu okuwa ekitundu ekimu ku bibiri ky’obwakabaka bwabwe eri ekisolo mu kiseera ky’obunkenke bw’etteeka lya Ssande, ekikiikirirwa nga "ssaawa emu." Mu "ssaawa" eyo, omuwandiiko guwandiikibwa ku bbugwe wa Belshazzar. Mu "ssaawa" eyo, Shadrach, Meshach ne Abednego basuulibwa mu kyoto ky’omuliro era batwalibwa waggulu mu kire, nga bwe kiri ku bajulizi ababiri b’Okubikkulirwa omutwe ogw’ekkumi n’emu. Omukago ogw’ensatu guleetebwa wamu olw’obulimba obukolebwa ekisolo ekiva mu nsi, ekireeta omuliro okuva mu ggulu mu maaso g’abantu.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. Revelation 13:11–14.
Ne ndaba ekisolo ekirala nga kivudde mu nsi; ne kirina empondo bbiri ng’eza mwana gw’endiga, ne kyogera ng’omusota omunene. Era akozesa obuyinza bwonna obw’ekisolo ekyasooka mu maaso ge, era aleetera ensi n’abo abituulamu okusinza ekisolo ekyasooka, ekyalina ekiwundu eky’okufa ne kyawona. Era akola eby’amagero ebikulu, okutuusa n’okuleeta omuliro okugwa okuva mu ggulu ku nsi mu maaso g’abantu; era alimba abo abatuula ku nsi olw’eby’amagero ebyo bye yali n’obuyinza okukola mu maaso g’ekisolo; ng’agamba abo abatuula ku nsi okukola ekifaananyi ky’ekisolo ekyafuna ekiwundu olw’ekitala, ne kyawona. Okubikkulirwa 13:11-14.
The world is deceived, not so much by the miracles, as it is by “the means of those miracles” which he had power to do. The expression “means of those miracles” is an added phrase, but it places the correct emphasis on the miracles, that should be carefully noted. The way in which the false message (fire from heaven), deceives the world is important to recognize, for we are now in the very history where the populations of planet earth are being hypnotized through an “information super-highway” that is controlled and manipulated by the globalist merchants of the earth. That subject we will leave off until later articles, but we are simply noting now that the deceit of the presidents and princes that was carried out upon Darius, is a specific prophetic subject, containing several connected elements that need to be recognized.
Ensi elimbibwa, si nnyo olw’ebyamagero, naye okusinga olw’ “enkola y’ebyamagero ebyo” gye yalina obuyinza okukola. Ekigambo “enkola y’ebyamagero ebyo” kyeyongeddwako, naye kissa obutunuulirwa obutuufu ku byamagero, ekintu ekyetaagisa okutegeerwa bulungi. Engeri obubaka obw’obulimba (omuliro okuva mu ggulu) gye bulimba ensi, ya mugaso okumanyibwa, kubanga kaakano tuli mu byafaayo bennyini mwe abantu ab’omu planeti Ensi batamiiziddwa mu bwongo okuyita mu “luguudo olukulu lw’amawulire” olukwatibwako era olukozesebwa mu ngeri gye baagala abasuubuzi b’ensi yonna ab’obugatte bw’ensi. Ensonga eyo tugirekera mu biwandiiko ebiddako, naye kati tugamba nti obulimba bwa ba-president n’abalangira obwakoleddwa ku Darius, mutwe gw’obunnabbi ogwenjawulo, ogulimu ebintu ebitali bimu ebyegattiddwa wamu ebyetaagisa okumanyibwa.
The three-fold union is brought together by the deception of Salome’s sensuous dance before the rulers at Herod’s birthday party. The deception that was forced upon Pilate, that was two-fold in nature, which was the accusation that Christ was causing and promoting sedition against the state power, and also that He was blaspheming against the religious power. In that history three antagonists came together. The Roman power (the state), Barabbas, a false Christ (the false prophet), and the apostate Jewish church (the beast). The apostate church deceived the Roman authority (the state), with the two-fold lie of sedition and blasphemy.
Obumu obw’emirundi esatu bwagattibwa wamu olw’obulimba obwava mu muzina ogw’okwegomba ogwa Salome mu maaso g’abafuga ku mukolo gw’amazaalibwa ga Kerode. Obulimba obwaakozesebwa ku Pirato bwali bwa mirundi ebiri: nti Kristo aleeta era asaasanya obujeemu okulwanyisa obuyinza bwa gavumenti, era nti atuka eri obuyinza obw’eddiini. Mu byafaayo ebyo abawakanya basatu beeyunga wamu. Obuyinza bwa Loma (obwa gavumenti), Barabbas, Kristo ow’obulimba (nnabbi wa bulimba), n’ekkanisa ey’Abayudaaya eyakyama (ensolo). Ekkanisa eyakyama yalimbalimba obuyinza bwa Loma (obwa gavumenti) n’obulimba obwa mirundi ebiri obw’obujeemu n’okutuka.
When Darius is finally awakened to the motivation of his deceivers, he is forced to throw Daniel into the lion’s den. Daniel broke the law of the state by his obedience to the law of God. The lie presented to Darius, was accomplished by exalting Darius’ pride, thus preventing him from recognizing the motivation of his deceivers. The lie and the deception in the story of Daniel and the lion’s den, identifies obedience to God as blasphemy and sedition, which was the same two-fold deception of the cross, and the waymark of the cross aligns with the waymark of the Sunday law.
Bwe Daliyusi oluvannyuma azuukusibwa ku kigendererwa ky’abalimbalimba be, ateekwa okusuula Danyeri mu kinnya ky’empologoma. Danyeri yamenya etteeka ly’obufuzi kubanga yagondera etteeka lya Katonda. Obulimba obwaaleetebwa eri Daliyusi bwatuukirizibwa mu kugulumiza ekyejo kye, ne bumulemesa okutegeera ekigendererwa ky’abalimbalimba be. Obulimba n’obukuusa obuli mu emboozi ya Danyeri n’ekinnya ky’empologoma bugiyita okugondera Katonda nga okutukana n’obujeemu; era kino kye kimu n’obulimba obw’ebitundu bibiri obw’Omusalaba, ate n’akabonero k’Omusalaba kagwanagana n’akabonero k’etteeka lya Sande.
The punishment of the religious deceiving power is a subject of Bible prophecy, as is the fact that the religious power deceives the state power.
Ekibonerezo ky’obuyinza bw’eddini obulimba kiyogerwako mu bunnabbi bwa Bayibuli, era n’ensonga nti obuyinza bw’eddini bulimba obuyinza bwa Gavumenti.
“The people see that they have been deluded. They accuse one another of having led them to destruction; but all unite in heaping their bitterest condemnation upon the ministers. Unfaithful pastors have prophesied smooth things; they have led their hearers to make void the law of God and to persecute those who would keep it holy. Now, in their despair, these teachers confess before the world their work of deception. The multitudes are filled with fury. ‘We are lost!’ they cry, ‘and you are the cause of our ruin;’ and they turn upon the false shepherds. The very ones that once admired them most will pronounce the most dreadful curses upon them. The very hands that once crowned them with laurels will be raised for their destruction. The swords which were to slay God’s people are now employed to destroy their enemies. Everywhere there is strife and bloodshed.” The Great Controversy, 655.
Abantu balaba nti baalimbiddwa. Bavunanagana buli omu ku munne okubaleeta mu kuzikirira; naye bonna beegatta ne basalira abasumba omusango n'obukambwe obusinga. Abasumba abatali beesigwa balagudde ebigambo ebirungi ebirongoofu; baaleetedde ababawulira okukwafuula etteeka lya Katonda era n'okutulugunya abo abalikuuma nga litukuvu. Kati, mu okubulwa essuubi kwabwe, abo abayigiriza bakkiriza mu maaso g'ensi omulimu gwabwe ogw'okulimba. Ebibiina by'abantu bijjudde obusungu. 'Tuzikiridde!' bwe bakaaba, 'era mmwe mwe muvuddeko okuzikirira kwaffe;' ne bafuukira abasumba ab'obulimba. Bennyini abaabayagalanga nnyo edda be banaabavumirira n'emivumo egy'entiisa ennyo. Engalo ezo ezaali zibassa engule edda zijja okuyimibwa okubazikiriza. Ebitala ebyali bitegekeddwa okutta abantu ba Katonda kati bikozesebwa okuzikiriza abalabe baabwe. Wonna waliwo okulwanagana n'okufuluma kw'omusaayi." The Great Controversy, 655.
The religious leaders are turned upon after probation closes, for their flocks recognize that they had been deceived by a lie propagated by the religious leaders. The presidents and princes, along with their families, all suffered the same retributive judgment for the lie they propagated. When Elijah slew the false prophets at Mount Carmel, that same retribution is represented at “the great earthquake” of Revelation chapter eleven, when “seven thousand” are overthrown.
Abakulembeze b’eddiini bakyukirirwa nga ebbanga ery’okugezesebwa limaze okuggalwa, kubanga ebisibo byabwe bitegeera nti baalimbibwa olw’obulimba obwasaasanyizibwa abakulembeze b’eddiini. Bapulezidenti n’abalangira, wamu n’amaka gaabwe, bonna baatuukibwako ekibonerezo kye kimu eky’okuddamu olw’obulimba lwe bassaasaanya. Elija bwe yatta bannabbi ab’obulimba ku Lusozi Karmeli, ekibonerezo kye kimu kye kyeyolekedda mu “kikankano ekinene” eky’Okubikkulirwa omutwe ogw’ekkumin’emu, lwe “enkumi musanvu” bagwawo.
And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. Revelation 11:13.
Era mu ssaawa eyo yennyini waaliwo okukankana kw’ensi okunene, era ekitundu eky’ekkumi eky’ekibuga ne kigwa; era mu kukankana okwo abantu enkumi musanvu ne battibwa; n’abasigaddewo ne batya nnyo, ne bawa Katonda ow’eggulu ekitiibwa. Okubikkulirwa 11:13.
In the fulfillment of the great earthquake of the French Revolution the seven thousand that were slain represented the royalty of France. At the “hour” of the great earthquake that is the Sunday law, the seven thousand that are slain represent Seventh-day Adventists who bow to Rome, for only those that understand the accountability of the Seventh-day Sabbath receive the mark of the beast when the Sunday law arrives.
Mu kutuukirizibwa kw’ekikankano ekinene eky’Enkyukakyuka ey’e Bufaransa, abantu enkumi musanvu abattibwa baakiikirira ab’ennyumba y’obwakabaka e Bufaransa. Mu “ssaawa” y’ekikankano ekinene, ekyo kye tteeka lya Ssande, abantu enkumi musanvu abattibwa baakiikirira Abadiventisiti Ab’olunaku olw’omusanvu abagondera Roma, kubanga be bokka abategeera obuvunaanyizibwa bwa Ssabbiiti y’Olunaku olw’omusanvu be bafuna akabonero k’ekisolo bwe tteeka lya Ssande lifika.
“The change of the Sabbath is the sign or mark of the authority of the Roman church. Those who, understanding the claims of the fourth commandment, choose to observe the false Sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal Sabbath, which has been accepted by the world in the place of the day of God’s appointment.
Okukyusibwa kwa Ssabbiiti kwe kabonero k’obuyinza bw’ekkanisa ey’e Roma. Abo, abategeera ebisaba by’ekiragiro eky’okuna, ne balonda okukuuma Ssabbiiti ey’obulimba mu kifo ky’eyo ey’amazima, babeera nga bagondera obuyinza obwo bwokka obulagira ekyo. Akabonero k’ensolo ye Ssabbiiti ey’obwapapa, eyakkiriziddwa ensi mu kifo ky’olunaku Katonda lwe yalonda.
“But the time to receive the mark of the beast, as designated in prophecy, has not yet come. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit Sabbath, and when the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast in their foreheads or in their hands.
Naye ekiseera eky’okufuna akabonero k’ekisolo, nga bwe kyalangirirwa mu bubaka bw’obunnabbi, tekinnatuuka. Ekiseera eky’okukezebwa tekinnatuuka. Waliwo Abakristaayo ab’amazima mu buli kkanisa, nga n’Ekkanisa Katolika ey’e Roma terirekeddwawo. Tewali asalirwa musango okutuusa nga afunye omusana era alabye obuvunaanyizibwa obuli mu kiragiro eky’okuna. Naye bwe walivayo ekiragiro ekisindika okugondera Sabiiti ey’obulimba, era bwe waakubaawo okukaaba okunene kw’omulayika ow’okusatu okulabula abantu obutasinza ekisolo n’ekifaananyi kyakyo, olwo enjawukana wakati w’obulimba n’amazima erijja okweyoleka bulungi. Ate olwo abo abakyeyongera mu kumenya etteeka balikufuna akabonero k’ekisolo ku malubaawo gaabwe oba ku ngalo zaabwe.
“With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal Sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Bible Training School, February 2, 1913.
Mu ntambuka ez’amangu tusemberera ekiseera kino. Amakkanisa g’Abaprotestanti bwe bagatta wamu n’obuyinza bw’ensi okuwagira eddiini enkyamu, olw’okugirwanyisa bajjajja baabwe ne bayitamu okubonyaabonyezebwa okukambwe ennyo, olwo Ssabbiiti ya Papa eneewalirizibwa kkanisa ne gavumenti nga bagasse wamu obuyinza bwabwe. Waakubaawo kuwuguka okw’eggwanga, okunaakomekkera kyokka mu kuzikirira kw’eggwanga. Bible Training School, Febwali 2, 1913.
The “seven thousand” who are overthrown at the “hour” of the great earthquake, that is the Sunday law, are also paralleled by the “seven thousand” who refused to bow to Jezebel in the time of Elijah.
"Enkumi musanvu" abagwa mu "essaawa" y'ekikankano ekinene ky'ensi, ekyo kye etteeka erya Sande, bafaanana ne "enkumi musanvu" abaagaana okunamira Yezeberi mu biro bya Eriya.
Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him. 1 Kings 19:18.
Naye nsigazizza eri nze mu Isirayiri abantu enkumi musanvu, amaviivi gonna agatanafukamira eri Baali, n’akamwa konna akatamunywegedde. 1 Bassekabaka 19:18.
The first reference to seven thousand identifies a faithful group that refused to bow to Jezebel, and the last reference represents a remnant that do bow to Jezebel. When the papacy conquers the glorious land (the earth beast of Revelation thirteen), at the Sunday law, one class is “overthrown” and another class escapes the hand of Babylon’s control, for the message to come out of Babylon then begins.
Okusookera ddala okw’okukwata ku enkumi musanvu kulaga ekibiina eky’eesigwa ekyagaana okunama eri Yezebeli, ate okw’enkomerero kuyimirira abasigaddewo abeenama eri Yezebeli. Obupapa bwe buwangula ettaka ery’ekitiibwa (ekisolo ekyava mu nsi mu Okubikkulirwa 13), mu kiseera ky’etteeka lya Sande, ekibiina kimu ‘kisuulibwa wansi’ ate ekirala kiva mu mukono gw’obufuzi bwa Babulooni, kubanga awo obubaka obw’okuvayo mu Babulooni butandika.
He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.
Era ajja kuyingira mu nsi ey'ekitiibwa, n'ensi nyingi zijja kusuulibwa wansi: naye bano bajja kuwona mu mukono gwe, Edomu, ne Mowaabu, n'omukulu w'abaana b'Amoni. Danyeri 11:41.
The word “countries” is an added word, for many countries are not “overthrown” at the Sunday law, but many individual Seventh-day Adventists are, for at that point they are the only ones held accountable to the light of the third angel. They are the “many,” for they were those called to be among those that received the seal of God, but they rejected that calling.
Ekigambo “countries” kye kyongereddwako, kubanga amawanga mangi te “gasuulibwa wansi” mu kiseera ky’etteeka erya Sande, naye bangi ku Badiventisti Ab’Olunaku Olw’Omusanvu be “basuulibwa wansi,” kubanga mu kaseera ako be bokka ababanjibwa obuvunaanyizibwa ku musana gw’obubaka bw’omubaka ow’okusatu. Bebo “abangi,” kubanga be baayitibwa okubeera mu abo abaafuna akabonero ka Katonda, naye baagaana okuyitibwa okwo.
And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. For many are called, but few are chosen. Matthew 22:12–14.
Atyo n’amugamba nti, Munno, oyingidde otya wano nga tolina olugoye lw’embaga? N’asisitirira. Awo kabaka n’agamba abaddu be nti, Mumusibe ku mikono ne ku bigere, mumutwale, mumusuule mu kizikiza eky’ebweru; eyo we waliba okukaaba n’okukunya amannyo. Kubanga abayitiddwa bangi, naye abalondebwa batono. Matayo 22:12-14.
The deception of the princes and presidents in Daniel chapter six is identifying the punishment of the religious power that deceives the state power.
Enkwe ya balangira n’abapulezidenti mu Danyeri essuula mukaaga kiraga ekibonerezo ky’obuyinza bwa ddini ekilimba obuyinza bwa gavumenti.
And the king commanded, and they brought those men which had accused Daniel, and they cast them into the den of lions, them, their children, and their wives; and the lions had the mastery of them, and brake all their bones in pieces or ever they came at the bottom of the den. Daniel 6:24.
Awo kabaka n'alagira; ne baleeta abo abasajja abaali bamuloopedde Danyeri, ne babasuula mu ekisasi ly'empologoma, bo, n'abaana baabwe, n'abakyala baabwe; n'empologoma ne zibawangula, ne zimenyaamenya amagumba gaabwe gonna nga tebannatuuka wansi w'ekisasi. Danyeri 6:24.
We shall continue the book of Daniel in the next article.
Tujja kugenda mu maaso n’Ekitabo kya Danyeri mu kiwandiiko ekiddako.
And what shall I more say? for the time would fail me to tell of Gedeon, and of Barak, and of Samson, and of Jephthae; of David also, and Samuel, and of the prophets: Who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions. Hebrews 11:32, 33.
Ate nkyogerako ki? Kubanga obudde bwandinnemye okutegeeza ku Gedeoni, ne Baraka, ne Samusooni, ne Yefusa; era ne Dawudi, ne Samwiri, ne bannabbi: abo, okuyitira mu kukkiriza, baawangula obwakabaka, bakola obutuukirivu, baafuna ebyasuubizo, ne baaziba emilomo gy'empologoma. Abaebbulaniya 11:32, 33.