The books of Daniel and Revelation complement each other, meaning together they are perfected.
Ebitabo bya Danyeri n’Okubikkulirwa byongeragana, kitegeeza nti awamu bituukirizibwa mu bujjuvu.
“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 Okubikkulirwa ebitabo byonna eby’Amazima Olw’Obulamu byesanga ne bikomekkereza. Wano we wali ekitundu ekijjuvu eky’ekitabo kya Danyeri.” Ebikolwa by’Abatume, 585.
The kingdoms of Bible prophecy are to be the student of prophecy’s focus, for it is there that the external history of the latter days is primarily set forth.
Obwakabaka obw’obunnabbi bwa Bayibuli bwe bulina okuba ekifo omuyizi w’obunnabbi ky’assaako essira, kubanga eyo y’awamu nnyo era awasinga okulagibwa ebyafaayo eby’ebweru eby’ennaku ez’oluvannyuma.
“Far better is it to learn, in the light of God’s word, the causes that govern the rise and fall of kingdoms. Let the youth study these records, and see how the true prosperity of nations has been bound up with an acceptance of the divine principles. Let him study the history of the great reformatory movements, and see how often these principles, though despised and hated, their advocates brought to the dungeon and the scaffold, have through these very sacrifices triumphed.” Education, 238.
“Kirungi nnyo okuyiga, mu musana gw’Ekigambo kya Katonda, ensonga ezifuga okugguka n’okugwa kw’obwakabaka. Abavubuka basome ebyawandiikibwa bino, balabe engeri okugaggawala okw’amazima okw’amawanga bwe kwasibiddwa ku kukkiriza emisingi egy’Obwakatonda. Asome ebyafaayo by’entambula ennene ez’ennongoosa, alabe engeri emirundi emingi emisingi gino, wadde nga gyanyoomibwa era gyakyayibwa, era abagyogerako ne baleetebwa mu kkomera ne ku katanda k’okuttirwa, bwe giwangudde olw’ebyo byennyini bye baweebwayo.” Education, 238.
Sacred histories, whether it is the “great reformatory movements,” or the “rise and fall of kingdoms;” sacred histories are a life-or-death proposition in God’s Word. Paul recorded in 2 Thessalonians chapter two that those that do not love the truth, and who thereafter receive strong delusion; do so because they chose to reject the message Paul identified in the passage. The passage identifies the relationship of pagan Rome with papal Rome, which is also the relationship of Pergamos and Thyatira and is also the relationship of iron and clay, as well as, the relationship of the dragon with the beast. The rise of papal Rome represented by Thyatira and the fall of pagan Rome as represented by Pergamos is a truth that those who receive strong delusion hate.
Ebyafaayo ebitukuvu, ka bibeere “entambula ennene ez’okuddabiriza,” oba “okuyimuka n’okugwa kw’obwakabaka;” ebyafaayo ebitukuvu nsonga ya bulamu n’okufa mu Kigambo kya Katonda. Pawulo yawandiika mu 2 Abasessalonika essuula ey’okubiri nti abo abatagaliza mazima kwagala, era oluvannyuma ne bakkiriza okubuzibwabuzibwa okw’amaanyi; bakikola kubanga baasalawo okugaana obubaka Pawulo bwe yalaga mu kitundu ekyo. Ekitundu ekyo kiraga enkolagana ya Rooma ey’obupagaani ne Rooma eya papa, era eno ye nkolagana ya Perugamo ne Siyatira era era ye nkolagana y’ekyuma n’ebbumba, era nate, enkolagana ya ogusota n’ensolo. Okuyimuka kwa Rooma eya papa okukiikirirwa Siyatira n’okugwa kwa Rooma ey’obupagaani nga bwe kikiikirirwa Perugamo ge mazima abo abakkiriza okubuzibwabuzibwa okw’amaanyi ge bakyawa.
In the Millerite history the argument between the Millerites and the Protestants that made its way onto the 1843 pioneer chart was over what historical power was represented as the “robbers of thy people” in verse fourteen of Daniel eleven. Were the robbers the rising of pagan Rome as the Millerites contended, or was it the fall of the Seleucids as the Protestants claimed?
Mu byafaayo eby’AbaMillerite, empaka wakati w’AbaMillerite n’Abapolotesitante ezaatuuka ku kipande ky’ab pioneeeri ekya 1843 zaali ku buyinza ki obw’ebyafaayo obwakiikirizibwa nga “abanyazi b’abantu bo” mu lunyiriri olw’ekkumi n’ennya olwa Danyeri kumi na emu. Abanyazi baali kusituka kwa Rooma ey’obupagaani nga AbaMillerite bwe baawakananga, oba kwali kugwa kw’Abaseleucid nga Abapolotesitante bwe baagambanga?
“Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that it might be seen whether it would fulfill the purpose of ‘the Watcher and the Holy One.’ Prophecy has traced the rise and fall of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with nations of less power, history repeated itself. Each had its period of test, each failed, its glory faded, its power departed, and its place was occupied by another....
“Buli ggwanga lyonna erijja ku mutendera gw’ebikolwa lyakkirizibwa okutwala ekifo kyalyo ku nsi, kirabike oba linaatuukiriza ekigendererwa ky’‘Omukuumi era Omutukuvu.’ Obunnabbi bulondodde okulinnya n’okugwa kw’obufuzi obunene obw’ensi—Babulooni, Obumeedi n’Obuperusi, Buyonaani, ne Rooma. Ku buli bumwe ku buno, nga bwe kyali ne ku mawanga ag’obuyinza obutono, ebyafaayo byeddamu. Buli limu lyalina ekiseera ky’okukemebwa, buli limu lyalemwa, ekitiibwa kyaryo ne kizikira, amaanyi gaakyo ne gagenda, ekifo kyakyo ne kikwatibwa omulala….”
“From the rise and fall of nations as made plain in the pages of Holy Writ, they need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and its magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass’ it has perished. So perishes all that has not God for its foundation. Only that which is bound up with His purpose and expresses His character can endure. His principles are the only steadfast things our world knows.” Education, 177, 184.
“Okusinziira ku kussa n’okugwa kw’amawanga nga bwe kiragiddwa bulungi mu mpapula z’Ebyawandiikibwa Ebitukuvu, balina okuyiga engeri ekitiibwa eky’ebweru n’eky’ensi kyokka gye kitaliimu mugaso. Babulooni, n’amaanyi gaayo gonna n’obulungi bwayo bwonna, obufaanana bwabyo ensi yaffe bw’etamazeeyo kulaba nate, amaanyi n’obulungi ebyo ebyali birabika eri abantu b’omu biro ebyo ng’ebinywevu ennyo era eby’olubeerera, nga byaggwaawo ddala! Ng’‘ekimuli ky’omuddo’ bwe kiba, bwe kityo kyazikirira. Bwe kityo byonna ebitali na Katonda ng’omusingi gwabyo bizikirira. Ekyo kyokka ekisibiddwa ku kigendererwa Kye era ekiraga empisa Ze kye kisobola okuwangaala. Emisingi Gye gyokka ge bintu byokka ebinywevu ensi yaffe by’emanyi.” Education, 177, 184.
Biblical history is the vision that Solomon said to lack, is to perish. The Millerites recognized and proclaimed the one hundred and fifty years represented as “five months” in Revelation chapter nine, verses five and ten, but they did not dredge deeply into the history represented in chapter nine of Revelation. They correctly identified verse ten’s five months, but evidently thought that because verses five and ten both contain the expression “five months,” that it simply represented an emphasis upon the prophecy of torment represented in both verses. It is now easily demonstrated that when verse five represents “five months” it represents one hundred and fifty years that began at the death of Mohammed in 632, and ended in 782 with the humiliation of Empress Irene of the Byzantine, or eastern Roman empire.
Ebyafaayo ey’Ekigambo kya Katonda kye kwolesebwa Sulemaani kye yagamba nti bwe kiba nga tekiriwo, abantu bazikirira. Aba Millerite baategeera ne babuulira emyaka kikumi mu ataano egyakiikirizibwa ng’“emyezi etaano” mu Okubikkulirwa essuula ey’omwenda, olunyiriri olw’okutaano n’olw’ekkumi, naye tebaanoonya nnyo mu buziba ebyafaayo ebikiikirizibwa mu ssula ey’omwenda ey’Okubikkulirwa. Baasonga bulungi emyezi etaano egy’olunyiriri olw’ekkumi, naye kirabika baalowooza nti kubanga ennyiriri ez’okutaano n’ekkumi zombi zirimu emboozi ettaano “emyezi etaano,” kyali kisinga kuba kussa essira ku bunnabbi obw’okubonaabona obukiikirizibwa mu nnyiriri zombi. Kaakano kyangu okulaga nti olunyiriri olw’okutaano bwe lukiikiriza “emyezi etaano,” lukiikiriza emyaka kikumi mu ataano egyatandika ku kufa kwa Mohammed mu 632, ne gikoma mu 782 n’okuswazibwa kwa Omukaazikabaka Irene owa Bufuzi bwa Byzantium, oba obw’Obwakabaka bwa Rooma obw’ebuvanjuba.
The pioneers were correct in their application of verse ten as the battle of Nicomedia on July 27, 1299 as the starting of one hundred and fifty years that concluded with the humiliation of the last Constantine to reign in Constantinople on July 27, 1449. Line upon line a period of one hundred and fifty years identifies worldwide Islam, as represented by both the first woe of Islam of Arabia and the second woe of Islam of Turkey. The Islam that humiliated both emperor and the empress together identifies worldwide Islam conquering a kingdom that consists of a woman, represented by Irene and a man represented by Constantine the last.
Abatandisi abasooka baali batuufu mu kukozesa kwabwe olunyiriri olw’ekkumi nga lutabagana lwa Nikomedia nga Julayi 27, 1299 ng’entandikwa y’emyaka kikumi mu ataano egyakomawo n’eggwako n’okuswazibwa kwa Constantine ow’enkomerero okufuga mu Constantinople nga Julayi 27, 1449. Olunyiriri ku lunyiriri, ebbanga ery’emyaka kikumi mu ataano lyawula Obusiraamu obw’ensi yonna, nga bujja kulagibwa obuzibu obusooka obw’Obusiraamu obw’e Buwalabu era n’obuzibu obwokubiri obw’Obusiraamu obw’e Ttake. Obusiraamu obwaswaza kabaka era ne kaabakyala wamu bulaga Obusiraamu obw’ensi yonna nga buwangula obwakabaka obulimu omukazi, akiikirirwa Irene, n’omusajja akiikirirwa Constantine ow’enkomerero.
In the one hundred and fifty years that ends with the humiliation of Irene, Islam of Arabia takes control of the area or territory of Byzantine, leaving Irene in such a humiliated position that she was forced to pay tribute for three years, among other exactions. When the humiliation of Constantine the last took place, it marked the beginning of a four-year period that ends with a siege and the overthrow of the capital of eastern Rome. In both cases it was Islam, Arabian Islam for Irene and Turkish Islam for Constantine the last. In the latter days worldwide Islam as represented by the two witnesses of Arabian and Turkish Islam set forth in the first and second woes; will first take the territory, and then the capital. The latter-day political entity represented by eastern Rome’s Constantine is symbolically married to the latter-day religious entity represented by eastern Rome’s Irene. I use the term political and religious entity to address that the symbol of the image of the beast occurs first in the United States and then in the world. The image of the beast is the symbolic marriage of Constantine and Irene, who are both humiliated by losing their territory and capital to Islam.
Mu myaka kikumi mu ataano egiggweko n’okukkakkanyizibwa kwa Irene, Obusiraamu obw’e Buwalabu bufuna obufuzi ku kitundu oba ku ttaka lya Byzantium, nga bireka Irene mu mbeera ey’okukkakkanyizibwa ennyo n’okutuuka n’awalazimibwa okuwa omusolo ogw’okuwangulwa okumala emyaka esatu, awamu n’ebirala ebyamuggyibwako. Okukkakkanyizibwa kwa Constantine ow’oluvannyuma bwe kwabaawo, kwalaga okutandika kw’ekiseera eky’emyaka ena ekiggweerera mu kuzingiza n’okusuulibwa kw’ekibuga ekikulu ekya Rooma ey’ebuvanjuba. Mu mbeera zombi, yali Busiraamu—Obusiraamu obw’e Buwalabu eri Irene, era Obusiraamu obw’e Butuluuki eri Constantine ow’oluvannyuma. Mu nnaku ez’oluvannyuma, Obusiraamu obw’ensi yonna, nga bukiikirirwa abajulirwa ababiri ab’Obusiraamu obw’e Buwalabu n’obw’e Butuluuki abalagiddwa mu kabi akasooka n’akookubiri, bulisooka kutwala ttaka, ne bweyongera okutwala ekibuga ekikulu. Ekintu eky’obufuzi eky’ennaku ez’oluvannyuma ekikiikirirwa Constantine owa Rooma ey’ebuvanjuba, mu ngeri ey’akabonero kifumbiriganiddwa n’ekintu eky’eddiini eky’ennaku ez’oluvannyuma ekikiikirirwa Irene owa Rooma ey’ebuvanjuba. Nkozesa ekigambo ekintu eky’obufuzi n’eky’eddiini okulaga nti akabonero k’ekifaananyi ky’ensolo kalabika okusooka mu United States ne kalyoka mu nsi yonna. Ekifaananyi ky’ensolo kye kifumbiriganwa eky’akabonero ekya Constantine ne Irene, bombi abakakkanyizibwa olw’okufiirwa ettaka lyabwe n’ekibuga kyabwe ekikulu eri Obusiraamu.
Their marriage is identified by aligning the two histories, and it was typified by the marriage between Constantia and Licinius in 313 when the Edict of Milan was put in place, and the symbolic church of Smyrna ended and the symbolic church of Pergamos began. Those who Paul identifies as receiving strong delusion refuse to see Paul’s warning message that includes a falling away, before the man of sin is revealed. The falling away takes place in the history of Pergamos, and the man of sin was revealed in 538, when the church of Thyatira began.
Obufumbo bwabwe butegeerekeka nga bukwatagana n’okulongoosa ebyafaayo ebibiri, era bwalagirwako mu bufumbo obwabaawo wakati wa Constantia ne Licinius mu mwaka gwa 313, bwe baateekawo Ekiragiro kya Milan, era ekkanisa ey’akabonero eya Smurna n’eggwaako, n’ekkanisa ey’akabonero eya Perugamo n’etandika. Abo Pawulo b’ayogerako ng’abafuna okulimbibwa okw’amaanyi bagaana okulaba obubaka bwa Pawulo obw’okulabula, obulimu okugwa okuva ku mazima, ng’omuntu ow’ekibi tannamanyisibwa. Okugwa okuva ku mazima kubaawo mu byafaayo bya Perugamo, era omuntu ow’ekibi yamanyisibwa mu 538, ekkanisa ya Siyatira bwe yatandika.
Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. 2 Thessalonians 2:3, 4.
Omuntu yenna tabalimbalimba mu ngeri yonna: kubanga olunaku olwo terulijja, okuggyako nga okusooka kubeewo okugwa okuva mu kukkiriza, era n’omuntu oyo ow’ekibi alabikibwe, omwana w’okuzikirira; oyo awakanya era eyeegulumiza okusinga byonna ebiyitibwa Katonda, oba ebisinzibwa; n’okutuuka n’atuula mu yeekaalu ya Katonda ng’ali Katonda, ng’eraga yekka nti ye Katonda. 2 Abasessalonika 2:3, 4.
The history of eastern Rome provides two witnesses to the prophetic truth that is also represented in the symbolic relationship of eastern Rome with western Rome. In that relationship, western Rome is the church and eastern Rome is the state. Rome is a combination of church and state as represented as iron and clay in Daniel chapter two.
Ebyafaayo bw’e Rooma ey’ebuvanjuba buwa abajulizi babiri eri amazima ag’obunnabbi era agakiikirirwa mu nkolagana ey’akabonero wakati wa Rooma ey’ebuvanjuba ne Rooma ey’ebugwanjuba. Mu nkolagana eyo, Rooma ey’ebugwanjuba ye kkanisa era Rooma ey’ebuvanjuba ye gavumenti. Rooma kwe kugattibwa kwa kkanisa ne gavumenti, nga bwe kikiikiriddwa ng’ekyuma n’ebbumba mu ssuula ey’okubiri eya Danyeri.
A reason that it can be seen convincingly that in the latter days worldwide Islam comes against a power represented as a combination of church and state, taking its territory and capital is sustained by two other witnesses from the sacred history of Revelation nine. Osman conquered the territory of Nicomedia on July 27, 1299, and he then conquered the territory of Nicaea two years later in 1301. His son conquered the capital city of Nicaea in 1331, and the same son conquered the capital city of Nicomedia in a four-year siege that ended in 1337. The pioneers marked July 27, 1299 with Osman, but never looked at the next battle, the battle of Nicaea as the historical second step to establishing the Ottoman Empire. July 27, 1299 was the first step of several steps to reach the Sunday law. The first two steps of Turkish Islam identified the beginning of a prophecy that ended in 1449, then again in 1840, then again at 9/11 and then again on December 31, 2023.
Ensonga emu kuzo kirabika mu ngeri ey’amaanyi nti mu nnaku ez’oluvannyuma Obusiraamu obw’ensi yonna bujja okulumba amaanyi agakiikiriddwa ng’okwegatta kw’ekkanisa n’obwakabaka, nga butwala ettaka lyabwo n’ekibuga kyabwo ekikulu, esimbibwa amaanyi abajulirwa abalala babiri okuva mu byafaayo ebitukuvu eby’Okubikkulirwa essuula ey’omwenda. Osman yawamba ettaka lya Nikomedia nga July 27, 1299, era oluvannyuma n’awangula ettaka lya Nicaea emyaka ebiri oluvannyuma mu 1301. Mutabani we yawamba ekibuga ekikulu ekya Nicaea mu 1331, era mutabani oyo y’omu n’awangula ekibuga ekikulu ekya Nikomedia mu kuzingiza okw’emyaka ena okwaggwa mu 1337. Abatandisi baalaga July 27, 1299 ne Osman, naye tebaatunuulira lutalo olwaddirira, olutalo lwa Nicaea, ng’omutendera ogwokubiri ogw’ebyafaayo ogw’okunyweza Obwakabaka bwa Ottoman. July 27, 1299 gwali mutendera ogusooka ku mitendera egiwerako egy’okutuuka ku tteeka lya Sande. Emitendera ebiri egyasooka egy’Obusiraamu bwa Ttuleeka gyalaga okutandika kw’obunnabbi obwaggwerako mu 1449, ne bunnaddamu mu 1840, ne bunnaddamu ku 9/11, era ne bunnaddamu nga December 31, 2023.
The first of those two steps marked not only the beginning of one hundred and fifty years, but also it marked the beginning of thirty-eight years. It began with Osman taking the territory of Nicomedia, and it ended thirty-eight years later when Osman’s son took the capital city of Nicomedia at the end of a four-year siege in 1337. The number thirty-eight represents “rising up,” and the initial step of Osman taking the territory marked the rising up of Turkish Islam. In that first step of thirty-eight years, a “four year” siege marks the conclusion. At the last step of the one hundred and fifty years, the humiliation is delivered and four years later in 1453, the capital of eastern Rome is taken.
Ekisooka ku mitendera egyo ebiri tekyalagira buggulawo kutandika kwa myaka kikumi mu ataano yokka, naye era kyategeeza okutandika kw’emyaka amakumi asatu mu munaana. Kyatandika Osman bwe yatwala ettaka lya Nikomedia, ne kiggwaawo emyaka amakumi asatu mu munaana oluvannyuma mutabani wa Osman bwe yatwala ekibuga ekikulu ekya Nikomedia ku nkomerero y’okuzingiza okw’emyaka ena mu 1337. Omuwendo amakumi asatu mu munaana gukiikirira “okugolokoka,” era omutendera ogusooka ogwa Osman okutwala ettaka gwalaga okugolokoka kw’Obusiraamu obw’Abatake. Mu mutendera ogwo ogusooka ogw’emyaka amakumi asatu mu munaana, okuzingiza okw’“emyaka ena” kulaga enkomerero. Ku mutendera ogusembayo ogw’emyaka kikumi mu ataano, okuwoolwa kuleetebwa, era emyaka ena oluvannyuma mu 1453, ekibuga ekikulu ekya Rooma ow’ebuvanjuba kitwalibwa.
Whether it was the Ottoman Turks in 1453, or Osman’s son taking both Nicomedia in 1337 and Nicaea in 1331, in all three instances, each capital city had served at some point in history as the capital of eastern Rome. All three lines are identifying the conquering of eastern Rome. Each of those three lines identifies Islam conquering first the territory and thereafter the capital of eastern Rome. The name of all three capitals is the same as the name of the territory. Each of the three lines have distinct alpha and omega historical figures. While identifying a church state relationship with the humiliation by Islam of both emperor and empress, the prophetic humiliation ties their lines together with western Rome, that was also humiliated by Constantine the Great when he chose Constantinople over the city of Rome in 330. Western Rome’s final humiliation came in 476 with the final emperor, and continued to decline rapidly from there on.
Ka kibeere oba baali ba Ttuluki Ab’Omusomani mu 1453, oba mutabani wa Osman eyatwala byombi, Nikomediya mu 1337 ne Nikaaya mu 1331, mu mbeera zonna essatu, buli kibuga ekikulu ku ebyo kyali kimaze ekiseera mu byafaayo nga kye kibuga ekikulu kya Rooma ey’ebuvanjuba. Ennyiriri zonna essatu zitegeeza okuwangulwa kwa Rooma ey’ebuvanjuba. Buli emu ku nnyiriri ezo essatu eraga Obusiraamu nga busooka okuwangula ettaka, oluvannyuma ne kibuga ekikulu kya Rooma ey’ebuvanjuba. Erinnya lya buli kimu ku bibuga ebikulu ebyo essatu lye limu n’erinnya ly’ettaka eryo. Buli emu ku nnyiriri ezo essatu erina abantu ab’enjawulo ab’ebyafaayo ab’omuberera n’ab’enkomerero. Nga ziraga enkolagana y’ekkanisa n’obwakabaka wamu n’okuswazibwa kw’empula n’omugole omukazi okwaleetebwa Obusiraamu, okuswazibwa okw’obunnabbi kugatta ennyiriri zaazo ne Rooma ey’ebugwanjuba, era eyaswazibwa ne Konstantino Omukulu bwe yalonda Konstantinopoli okusinga ekibuga Rooma mu 330. Okuswazibwa okw’enkomerero okwa Rooma ey’ebugwanjuba kwatuuka mu 476 n’omufuzi ow’enkomerero, era okuva awo ne yeeyongera okugwa amangu nnyo.
Western Rome in relation to eastern Rome was the church, the east was the state. Humiliation at the beginning in 330, then humiliation in 476, and then in 782 and then again in 1449. A line of humiliation beginning with the division of a kingdom, followed in 476 by the humiliation of losing the emperor, and therefore empire, only to be followed by Islam bringing humiliation first to the territory of the east in 782 and then to the capital of the east in 1453.
Roma ey’Ebugwanjuba bwali Ekkanisa bwe bugeraageranyizibwa ne Roma ey’Ebuvanjuba; ebuvanjuba bwali obwakabaka. Okuvumibwa ku lubereberye mu 330, olwo okuvumibwa mu 476, era nate mu 782, era nate mu 1449. Omusittale gw’okuvumibwa ogwatandika n’okugabanyizibwa kw’obwakabaka, ne guddiribwa mu 476 n’okuvumibwa okw’okufiirwa kabaka, era n’olwekyo obwakabaka, ne bulyoke buddiribwe Obusiraamu nga buleetera okuvumibwa okusooka eri ettaka ly’ebuvanjuba mu 782, olwo eri ekibuga ekikulu eky’ebuvanjuba mu 1453.
Islam of Bible prophecy brings to light the line of both eastern and western Rome, and the light that Islam is producing today is in agreement with, but far beyond what the foundational light of Islam was for the Millerite pioneers. The testing time that began in 2024 with who is ‘the robbers of thy people who establish the vision’ was the alpha of the testing period, and now at the end of the testing period light from the subject of Islam of Revelation chapter nine adds witnesses of western and eastern Rome that were never evaluated until these current latter days.
Uislamu wa obunnabbi obw’Ebyawandiikibwa gutuyolesa olunyiriri lwa Rooma ey’ebuvanjuba ne Rooma ey’ebugwanjuba; era omusana Uislamu gwe guleeta leero gukwatagana n’omusana ogw’omusingi ogwaliwo ku Uislamu eri abasooseddwawo aba Millerite, naye nga gusinga nnyo eyo. Ekiseera eky’okugezesebwa ekyatandika mu 2024 n’ensonga egamba nti baani “ababbi b’abantu bo abanyweza okwolesebwa” kye kyali alfa y’ekiseera eky’okugezesebwa; era kaakano ku nkomerero y’ekiseera eky’okugezesebwa, omusana oguva mu nsonga ya Uislamu ow’omu Okubikkulirwa essuula ey’omwenda gwongerako abajulirwa aba Rooma ey’ebugwanjuba ne Rooma ey’ebuvanjuba abataali balangiriziddwamu kuzuulibwa okutuusa mu nnaku zino ez’oluvannyuma.
The prophetic lines of Islam represented in chapters nine through eleven bring together the lines of history located in verses ten through sixteen of Daniel eleven by providing testimonies which connect with lines already under discussion in these articles. But within the prophetic illustration of the rise of Islam is the rise of both the movement of the Millerites and the movement of the one hundred and forty-four thousand. Two four-year periods placed firmly within and as part of the time prophecies of Revelation nine provide witness to the four years of 1840 unto 1844. In 1844 prophetic time is no longer, so the symbolic four-year period is defined by its prophetic characteristics, not time. The first four-year period identifies Islam conquering Nicomedia, the former eastern Roman capital in 1337, thirty-eight years after his father conquered the territory. The second four years identifies the humiliation of eastern Romes political and religious rulers in 1449, brought about by Islam and the third four years identifies a glorious manifestation of the power of God when the angel who lightened the earth with his glory descended on August 11, 1840.
Ennyiriri ez’obunnabbi ez’Obusiraamu ezikiririddwa mu ssuula mwenda okutuuka ku kkumi n’emu zikuŋŋaanya ennyiriri ez’ebyafaayo ezisangibwa mu nnyiriri kkumi okutuuka ku kkumi na mukaaga eza Danyeri kkumi n’emu, nga ziwa obujulirwa obwegatta ku nnyiriri ezimaze okuteesebwako mu biwandiiko bino. Naye mu kifaananyi ky’obunnabbi eky’okugolokoka kw’Obusiraamu mulimu n’okugolokoka kwombi, okw’ekibiina kya Millerites n’okw’ekibiina ky’abo obukumi kikumi mu enkumi nnya mu enkumi nnya. Ebiseera bibiri eby’emyaka ena, ebiteekeddwa mu ngeri ennywevu munda era ng’ekitundu ku bunnabbi bw’ebiseera obw’Okubikkulirwa mwenda, biwa obujulirwa eri emyaka ena okuva mu 1840 okutuuka mu 1844. Mu 1844 obudde obw’obunnabbi tebukyaliwo, n’olwekyo ekiseera eky’emyaka ena eky’akabonero kitegeezebwa n’engeri zaakyo ez’obunnabbi, so si budde. Emyaka ena egisooka giraga Obusiraamu nga buwangula Nikomedia, ekibuga ekikulu ekyali eky’obwakabaka bwa Rooma obw’ebuvanjuba, mu 1337, emyaka amakumi asatu mu munaana oluvannyuma lwa kitaawe okuwangula ekitundu ekyo. Emyaka ena egy’okubiri giraga okuswazibwa kw’abafuzi ab’ebyobufuzi n’ab’eddiini aba Rooma ey’ebuvanjuba mu 1449, okwaleetebwa Obusiraamu; era emyaka ena egy’okusatu giraga okulabisibwa okw’ekitiibwa okw’amaanyi ga Katonda, malayika eyamulisiza ensi n’ekitiibwa kye bwe yakkakkaana nga Agusito 11, 1840.
The Millerite history of the first and second angel aligns with the history of the third angel during the sealing of the one hundred and forty-four thousand. That final sealing work is the blotting out of sin, it is the combination of Divinity with humanity and it takes place during a warfare that is being brought by Islam.
Ebyafaayo eby’AbaMillerite eby’omumalayika ow’olubereberye n’owookubiri bikwatagana n’ebyafaayo by’omumalayika owookusatu mu kiseera eky’okussaako akabonero ak’abantu obukumi kikumi mu enkumi ana mu enkumi nnya. Omulimu ogwo ogusembayo ogw’okussaako akabonero gwe gusangula ekibi, gwe kugatta Obwakatonda n’obuntu, era gubaawo mu kiseera ky’olutalo oluleetebwa Obusiraamu.
And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:2–4.
Awo n’aggulawo oluzzi olutaliiko buggwako; ne kuva mu luzzi omukka, ng’omukka ogw’ekikoomi ekinene; enjuba n’empewo ne bikwata ekizikiza olw’omukka ogwava mu luzzi. Mu mukka ne muvaamu enzige ne zikka ku nsi: ne ziweebwa obuyinza, ng’enkekera ez’ensi bwe zirina obuyinza. Ne ziragirwa obutalyazaamaanya muddo gwa nsi, newaakubadde ekintu kyonna ekibisi, newaakubadde omuti gwonna; wabula abantu bokka abataalina kabonero ka Katonda mu byenyi byabwe. Okubikkulirwa 9:2–4.
The perfect fulfillment of every prophecy is in the last days, so this passage is identifying the sealing of the one hundred and forty-four thousand. The prophecy of Islam in Revelation nine provides the historical key to bring the most complete illustration of the power that establishes the vision together in the history that culminated on August 11, 1840, when Islam was restrained. From that point the testimony of Revelation nine extended into chapter ten and the history of the first and second angels. Then in chapter eleven the third woe arrives suddenly at the Sunday law, which is when the loud cry of the third angel begins. Chapter nine is the key of Islam in organizing the rise and fall of kingdoms set forth in Daniel and the Revelation. Chapters ten and eleven identify the experience of the one hundred and forty-four thousand wise virgins. Chapter nine identifies the symbol that establishes the external vision and chapters ten and eleven identify the internal vision associated with following the Lamb into the Most Holy Place.
Okutuukirira okutuufu okw’obunnabbi bwonna kuli mu nnaku ez’oluvannyuma, n’olwekyo ekitundu kino kiraga okuteekebwako akabonero kw’abo obukumi kikumi mu enkumi ana mu nnya. Obunnabbi obukwata ku Busiraamu mu Okubikkulirwa omusanjja butuwa ekisumuluzo eky’ebyafaayo okuleeta awamu ekifaananyi ekijjuvu ennyo eky’amaanyi agunyweza okwolesebwa mu byafaayo ebyatuuka ku ntikko nga nga 11 Agusito 1840, Busiraamu bwe bwalekebwako. Okuva ku kiseera ekyo obujulirwa bwa Okubikkulirwa omusanjja bweyongera okuyingira mu ssuula eky’ekkumi ne mu byafaayo by’abamalaika abaasooka n’owookubiri. Awo mu ssuula eky’ekkumi n’emu akabi akookusatu ne kajja mangu ku mateeka ga Sande, era ekyo kye kiseera omulanga ogw’amaanyi ogw’omumalaika owookusatu lwe gutandika. Ssuula omusanjja kye kisumuluzo kya Busiraamu mu kulongoosa okutumbi n’okugwa kw’obufuzi obwatekebwa mu Danyeri ne mu Okubikkulirwa. Ssuula eky’ekkumi n’eky’ekkumi n’emu ziraga obumanyirivu bw’abo obukumi kikumi mu enkumi ana mu nnya, abawala abagezi. Ssuula omusanjja eraga akabonero akanyweza okwolesebwa okw’ebweru, ate ssuula eky’ekkumi n’eky’ekkumi n’emu ziraga okwolesebwa okw’omunda okukwatagana n’okugoberera Omwana gw’Endiga okuyingira mu Kifo Ekisinga Obutukuvu.
Revelation chapter ten opens with Christ as the mighty angel that descends with a little book open. That event was fulfilled on August 11, 1840 at the conclusion of the prophecy of Revelation nine that identifies three hundred and ninety-one years and fifteen days. Revelation ten identifies the history onward until the message became bitter in John’s stomach on October 22, 1844. The four years of 1840 to 1844 begin with the arrival of the first angel and end with the arrival of the third angel. Those four years that followed after the fulfillment of August 11, 1840 were typified by four years from July 27, 1449 unto 1453 at the beginning of the three hundred and ninety-one years and fifteen days. Both those four-year periods align with the four years of the siege of Nicomedia from 1333 unto 1337. Symbolically eastern Rome was conquered by Islam three times. First was at the siege of Nicaea in 1331, then the four-year siege of Nicomedia in 1337 and then the siege of Constantinople in 1453.
Okubikkulirwa essuula ey’ekkumi kutandika ne Kristo ng’Omumalayika ow’amaanyi assekka ng’alina akatabo akatono nga kabikkule. Omukolo ogwo gwatuukirira nga August 11, 1840, ku nkomerero y’obunnabbi obw’Okubikkulirwa essuula ey’omwenda obulaga emyaka ebikumi bisatu mu kyenda mu gumu n’ennaku kkumi na ttaano. Okubikkulirwa essuula ey’ekkumi eraga ebyafaayo ebiddirira okutuusa obubaka bwe bwafuuka obukaawa mu lubuto lwa Yokaana nga October 22, 1844. Emyaka ena okuva mu 1840 okutuuka mu 1844 gitandika n’okujja kw’omumalayika ow’olubereberye era ne gikoma n’okujja kw’omumalayika ow’okusatu. Emyaka egyo ena egyaddirira oluvannyuma lw’okutuukirira kwa August 11, 1840 gyali gifaananyizibwa emyaka ena okuva nga July 27, 1449 okutuuka mu 1453 ku ntandikwa y’emyaka ebikumi bisatu mu kyenda mu gumu n’ennaku kkumi na ttaano. Ebbanga ebyo byombi eby’emyaka ena bikwatagana n’emyaka ena egy’okuzingiza Nikomediya okuva mu 1333 okutuuka mu 1337. Mu ngeri ey’obubonero, Rooma ey’ebuvanjuba yawangulwa Obusiraamu emirundi esatu. Ogusooka gwali ku kuzingiza Nikaaya mu 1331, ne guddirirwa okuzingiza Nikomediya okw’emyaka ena mu 1337, era oluvannyuma okuzingiza Konsitantinopooli mu 1453.
Diocletian legally divided Rome into east and west in 293, and Constantine prophetically divided Rome into east and west in 330. In 395, upon the death of the emperor Theodosius I, the empire was formerly and permanently divided as he bequeathed the east and the west to his two sons. The Catholic church divided into east and west in 1054 at the “great schism.” The division was gradual as was the demise that followed. The division remains to this very day. Within fifty years from that date, the western church in Rome began roughly two hundred years of crusades against Islam. Western Rome fell when it lost its last emperor in 476. Eastern Rome fell in 1453. Papal Rome fell in 1798. Pagan Rome divided unto east and west in 293, 330 and 395. Papal Rome divided unto east and west in 1054. Sister White identifies the rise and fall of kingdoms as a primary point of reference in the study of God’s Word.
Diocletian yagabanya mu mateeka Rooma mu buvanjuba n’obuvanjuba mu 293, era Constantine yagabanya mu bunnabbi Rooma mu buvanjuba n’obuvanjuba mu 330. Mu 395, oluvannyuma lw’okufa kw’omufuzi Theodosius I, obwakabaka bwayawulwamu mu butongole era emirembe gyonna, bwe yaleka obuvanjuba n’obugwanjuba eri batabani be bombi ng’omusika. Ekkanisa Katolika yayawulwamu obuvanjuba n’obugwanjuba mu 1054 mu “kwawukana okunene.” Okwawukana kwali kwa mpola, nga bwe kwali n’okugwa okwaddirira. Okwawukana okwo kukyaliwo ne leero ddala. Mu myaka ataano gyokka okuva ku lunaku olwo, ekkanisa ey’ebugwanjuba mu Rooma yatandika mu ngeri ey’okugerageranya emyaka nga bibiri egy’entalo z’Obusalaba okulwanyisa Obusiraamu. Rooma ow’ebugwanjuba yagwa bwe yafiirwa kabaka waayo ow’oluvannyuma mu 476. Rooma ow’obuvanjuba yagwa mu 1453. Rooma eya Paapa yagwa mu 1798. Rooma ey’Obupagaani yayawulwamu okutuuka mu buvanjuba n’obugwanjuba mu 293, 330 ne 395. Rooma eya Paapa yayawulwamu okutuuka mu buvanjuba n’obugwanjuba mu 1054. Mwannyinaffe White alaga okulinya n’okugwa kw’obufuzi ng’ensonga enkulu ey’okwesigamizibwako mu kusoma Ekigambo kya Katonda.
The kingdoms that are brought out into the light of history from chapter nine of Revelation strengthen the argument that it is Rome that establishes the vision. The prophetic connection between Islam and the one hundred and forty-four thousand is evidence the message of the midnight cry, that was typified by Christ riding into Jerusalem on an ass, is represented by a time prophecy that began in the time of the first woe, continued on in the second part of the prophecy in the second woe, and reached its fulfillment in the four-year history where the Millerite movement of the first and second angels began with the fulfillment of that very prophecy. The prophecy began with the symbol of “thirty-eight and two years” (1299 and 1301) years marking the rise of Islam and it concluded with the symbol of “thirty-eight and two years” (1838 and 1840) marking the rise of the Millerites.
Obwakabaka obuleetebwa mu musana gw’ebyafaayo okuva mu ssuula ey’omwenda eya Okubikkulirwa bunyweza ensonga nti Rooma ye eteekawo okwolesebwa okwo. Okukwatagana okw’obunnabbi wakati w’Obusiraamu n’abo obukumi kikumi mu enkumi amakumi ana mu enkumi nnya bwe bujulira obubaka obw’okukaaba okw’ekiro ekya wakati, obwalagibwa mu kifaananyi kya Kristo ng’ayingira mu Yerusaalemi ng’ali ku ndogoyi, bulagibwa obunnabbi bw’ebiseera obwatandika mu biro eby’ekibonyoobonyo ekisooka, ne bweyongera mu kitundu ekyokubiri eky’obunnabbi mu kibonyoobonyo ekyokubiri, ne butuuka ku kutuukirira kwabwo mu byafaayo eby’emyaka ena, omutindo gwa Millerite ogw’abamalayika abaasooka n’ab’okubiri we gwatandikira olw’okutuukirira kw’obunnabbi obwo bwennyini. Obunnabbi bwatandika n’akabonero ka “emyaka amakumi asatu mu munaana n’ebiri” (1299 ne 1301) nga kalaga okutandikawo kw’Obusiraamu, era ne bukomekkerezebwa n’akabonero ka “emyaka amakumi asatu mu munaana n’ebiri” (1838 ne 1840) nga kalaga okutandikawo kw’Abamillerite.
In 1844, at the conclusion of the Millerites four-year period that had been typified by the siege of 1333 unto 1337, and 1449 unto the siege of 1453 prophetic time was no longer to be applied. The lifting up of the ensign of the one hundred and forty-four thousand is directly connected with the prophecy where Islam is lifted up.
Mu mwaka gwa 1844, ku nkomerero y’ekiseera ky’emyaka ena eky’Abamilleri, ekyali kyafaananyizibwa n’okuzingiza okuva mu 1333 okutuuka mu 1337, era okuva mu 1449 okutuuka ku kuzingiza kwa 1453, obudde obw’obunnabbi tebwakyali bwa kukozesebwa nate. Okuyimusibwa kw’akabonero ak’abo akakumi mu enkumi kikumi mu enkumi amakumi ana mu bina kuyungiddwa butereevu n’obunnabbi obwo Islamu mwe yimusibwa.
Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee. Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk. Genesis 49:8–12.
Yuda, gwe gwe baganda bo be balitendereza: omukono gwo gulibeera ku bulago bw’abalabe bo; abaana ba kitaawo balikuvuunamira. Yuda mwana gw’empologoma: okuva ku munyago, mwana wange, olinnyeeyo: yeekoteka, yeegalamira ng’empologoma, era ng’empologoma enkadde; ani alimusitula? Omuggo ogw’obwakabaka teguliva mu Yuda, newaakubadde omuteesi w’amateeka okuva wakati w’ebigere bye, okutuusa Ssiro alijja; era eri ye abantu gye balikuŋŋaanira. Ng’asiba omwana gw’endogoyi ku muzabbibu, n’omwana gw’endogoyi enkazi ku muzabbibu omulonde; anaayoza ebyambalo bye mu mwenge, n’engoye ze mu musaayi gw’emizabbibu: Amaaso ge galiba gamyufu olw’omwenge, n’amannyo ge galiba maggwaluggo olw’amata. Olubereberye 49:8–12.
The one hundred and forty-four thousand perfectly reflect the character of Christ, and Christ is among other symbolic representations, “the choice vine.” Ishmael is identified as a “wild” man in Genesis 16:12.
Abantu obukumi kikumi mu amakumi ana mu nnya (144,000) balaga mu butuukirivu ddala empisa ya Kristo, era Kristo, mu bifaananyi ebirala eby’obunnabbi, ayitibwa “omuzabbibu omulonde.” Ismaeri amanyiddwa ng’“omusajja ow’ensiko” mu Olubereberye 16:12.
And he will be a wild man; his hand will be against every man, and every man's hand against him; and he shall dwell in the presence of all his brethren.
Era aliba ng’ensolo; omukono gwe gunaalwananga n’omuntu yenna, era n’omukono gw’omuntu yenna gunaalwananga naye; era anaabeeranga mu maaso ga baganda be bonna.
The word translated as “wild” is the wild Arabian ass. Christ’s representatives in the latter days ride upon the message of the wild Arabian ass, the ass that Christ rode into Jerusalem, the ass that finally spoke after Balaam struck him the third time. The messengers that proclaimed the message that empowered the first angel’s message in 1840 did not see a relevant and important one-hundred-and-fifty-year prophecy in the very prophetic history where the message that empowered the movement was located. They did not see two four-year periods in that very same time prophecy that typified the history of 1840 unto 1844. The Lion of the tribe of Judah is now opening up light from the “old paths” that has never been seen before, and it is light that is in agreement with that light that has been opening up since December 31, 2023. It removes any doubts on whether it is Islam that strikes Nashville. The light illuminates the symbol of Rome, thus becoming an omega statement to the alpha controversy in 2024 about the robbers of thy people, and it is also the omega symbol of the argument over the very same symbol in Millerite history. It identifies that Islam of the time prophecies of Revelation nine is the external message during the internal history of the sealing time of the one hundred and forty-four thousand. We have been teaching this fact for some time, but it can now be demonstrated upon one line that begins in Revelation nine and ends in Revelation eleven. The third four-year period connected with Islam’s time prophecy that was fulfilled in 1840 unto 1844, illustrates the sealing time of the one hundred and forty-four thousand. By the great earthquake of Revelation eleven the one hundred and forty-four thousand are lifted up as an ensign.
Ekigambo ekyavvuunulwa nga “ensolo ey’omu nsiko” ye ndogoyi ey’omu Buwalabu ey’omu nsiko. Abakiise ba Kristo mu nnaku ez’oluvannyuma beebagala ku bubaka bw’endogoyi ey’omu Buwalabu ey’omu nsiko, endogoyi Kristo gye yebuukirako ng’ayingira e Yerusaalemi, endogoyi eyasembayo okwogera oluvannyuma lwa Balaamu okugikuba omulundi ogw’okusatu. Ababaka abaabuulira obubaka obwawa amaanyi eri obubaka bwa malayika ow’olubereberye mu 1840 tebaalaba bunnabbi bwa myaka kikumi mu ataano obwakwatagana era obukulu ennyo mu byafaayo byennyini eby’obunnabbi omwali obubaka obwawa amaanyi eri enkola eyo. Tebaali balabye biseera bibiri bya myaka ena mu bunnabbi obwo bwennyini obwafuula ekyokulabirako ekyafaayo kya 1840 okutuuka ku 1844. Empologoma ey’ekika kya Yuda kaakano eggulawo omusana okuva mu “makubo amadaala” ogutabangawo kulabibwa emabega, era gwe musana ogukkiriziganya n’omusana gubadde guggulwawo okuva nga 31 Desemba, 2023. Guggawo okubuusabuusa kwonna ku oba nga Obusiraamu bwe bukuba Nashville. Omusana guno gutangaaza akabonero ka Rooma, bwe gutyo ne bubeera ekigambo kya omega eri empaka ya alpha mu 2024 ku banyazi b’abantu bo, era era kye kabonero ka omega mu mpaka ku kabonero kennyini ako mu byafaayo eby’AbaMillerite. Gulaga nti Obusiraamu obw’omu bunnabbi bw’ebiseera obwa Okubikkulirwa essuula ey’omwenda bwe bubaka obw’ebweru mu byafaayo eby’omunda eby’ekiseera eky’okuteeka akabonero ku emitwalo kikumi mu ana mu nnya. Tumaze ekiseera nga tuyigiriza amazima gano, naye kaakano gayinza okulagibwa ku lunyiriri lumu olutandikira mu Okubikkulirwa essuula ey’omwenda ne lukoma mu Okubikkulirwa essuula kkumi n’emu. Ekiseera eky’okusatu ekya myaka ena ekikwatagana n’obunnabbi bw’ebiseera eby’Obusiraamu obwatuukirira okuva mu 1840 okutuuka mu 1844, kiraga ekiseera eky’okuteeka akabonero ku emitwalo kikumi mu ana mu nnya. Olw’okunkumuka kw’ettaka okunene okw’omu Okubikkulirwa essuula kkumi n’emu, emitwalo kikumi mu ana mu nnya bagulumizibwa ng’obubonero.
In Ezekiel thirty-seven the raising up of God’s people as an army is a two-step process that had been typified by the creation of Adam. First Adam was formed of the clay, then Christ breathed into him the breath of life. In Ezekiel the first prophecy forms the dead bodies, but they are still dead. Then the four winds are breathed upon the bodies and they rise up as a mighty army. The number thirty-eight and forty represent those two steps.
Mu Ezeekyeri amakumi asatu mu musanvu, okuyimusa abantu ba Katonda okuba eggye, nkola ya mitendera ebiri eyali yamaze okulagibwa mu kutondebwa kwa Adamu. Okusooka Adamu yabumbibwa mu ibumba, oluvannyuma Kristo n’amufuwamu omukka gw’obulamu. Mu Ezeekyeri obunnabbi obusooka bukola emirambo, naye nga gikyali mifu. Awo empewo ennya ne zifuwibwa ku mirambo, ne gisituka okuba eggye ery’amaanyi. Ennamba amakumi asatu mu munaana ne amakumi ana zikiikirira emitendera egyo ebiri.
We will continue these things in the next article.
Tunaakweyongera okwogera ku bintu bino mu kiwandiiko ekiddako.
After this there was a feast of the Jews; and Jesus went up to Jerusalem. Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches. In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had. And a certain man was there, which had an infirmity thirty and eight years. When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. Jesus saith unto him, Rise, take up thy bed, and walk. And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. John 5:1–9.
Oluvannyuma lw’ebyo ne wabaawo embaga y’Abayudaaya; Yesu n’alinnya e Yerusaalemi. Era mu Yerusaalemi waliwo ekidiba ku mulyango gw’endiga, ekituumibwa mu lulimi Olwebbulaniya Besesda, nga kirina ebyoto bitaano. Mu ebyo mwali mwebase ekibiina kinene eky’abalwadde, abazibe b’amaaso, abalema, n’abakozimba, nga balindirira okutabuka kw’amazzi. Kubanga malayika yassikanga mu kidiba mu kiseera ekigere, n’atabulatabula amazzi; awo eyasookanga okuyingira ng’amazzi gatabuse yawonanga endwadde yonna gye yabanga nayo. Awo waaliwo omusajja eyali amaze emyaka amakumi asatu mu munaana ng’alina obulemu. Yesu bwe yamulaba ng’agalamidde awo, n’amanya nga amaze ebbanga ddene ng’ali bw’atyo, n’amugamba nti, Oyagala okuwona? Omusajja omulwadde n’amuddamu nti, Ssebo, sirina muntu yenna ansuule mu kidiba amazzi bwe gatabuka: naye bwe mba nga nzijja, omulala n’akka mu maaso gange. Yesu n’amugamba nti, Golokoka, weetikke ekitanda kyo, otambule. Amangu ago omusajja n’awona, n’eetikka ekitanda kye, n’atambula: era olunaku olwo lwali lwa ssabbiiti. Yokaana 5:1–9.
Now rise up, said I, and get you over the brook Zered. And we went over the brook Zered. And the space in which we came from Kadeshbarnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the Lord sware unto them. Deuteronomy 2:13, 14.
Awo ne ŋŋamba nti, Muyimuke mugende musomoke akagga ka Zeredi. Awo ne tusomoka akagga ka Zeredi. Era ebbanga lye twamala okuva e Kadesubanea okutuusa lwe twasomoka akagga ka Zeredi lyali myaka amakumi asatu mu munaana; okutuusa omulembe gwonna ogw’abasajja abalwanyi lwe gwaggwawo okuva wakati mu lusiisira, nga Mukama bwe yabakirayirira. Ekyamateeka Olwokubiri 2:13, 14.