Ezekiel is identified as the “mourning prophet” for he is a symbol of the one hundred and forty-four thousand, who in chapter nine of his book are mourning (sighing and crying) for the abominations done in the land and in the church. In the passage from Testimonies we cited in the last article Sister White penned, “The prophet himself was a stranger in a strange land, where boundless ambition and savage cruelty reigned supreme. That which he saw and heard of human tyranny and wrong distressed his soul, and he mourned bitterly day and night.”
Ezekyeri amanyiddwa ng’“nnabbi ow’okukungubaga,” kubanga ye kabonero k’abo akakumi mu enkumi kikumi mu enkumi nnya mu enkumi nnya, abo mu ssuula ey’omwenda ey’ekitabo kye abakungubagira (okusinda n’okukaaba) eby’emizizo ebikolebwa mu nsi ne mu kkanisa. Mu kitundu okuva mu Testimonies kye twajuliza mu kiwandiiko ekyasembayo, Sista White yawandiika nti, “Nnabbi yennyini yali mugenyi mu nsi etali yiye, nga munda mu yo obwagazi obutaliiko kkomo n’obukambwe obw’ettima byali bifuga mu bujjuvu. Ebyo bye yalaba ne bye yawulira ku buyinza bw’abantu obw’obukambwe n’obutali butuukirivu byanyiiza emmeeme ye, era n’akungubaga nnyo emisana n’ekiro.”
The one hundred and forty-four thousand are the “outcasts of Israel,” who were scattered, as represented by Ezekiel being taken into captivity. The sealing process represented in Ezekiel nine is the same as Revelation seven, and both those chapters are represented as taking place in the latter days.
Abantu emitwalo kikumi mu bina mu enkumi nnya (144,000) be “abasuulibwa ba Isiraeri,” abaasaasaanyizibwa, nga bwe kyakiikirirwa mu Ezeekyeri okutwalibwa mu buwaŋŋanguse. Enkola ey’okuteekebwako akabonero eragibwa mu Ezeekyeri 9 ye emu n’eri mu Okubikkulirwa 7, era essuula ezo zombi zikiikirirwa ng’ezibaawo mu nnaku ez’oluvannyuma.
“This sealing of the servants of God is the same that was shown to Ezekiel in vision.” Testimonies to Ministers, 445.
“Okuwanga kuno akabonero abaddu ba Katonda kye kimu ekyalagibwa Ezeekyeri mu kwolesebwa.” Testimonies to Ministers, 445.
From the throne, God directs the cherubim who in turn manage the wheels. Ezekiel was to understand from the vision that God was in control, even in the period when everything appeared to be in confusion. Sister White says “in like manner” after setting forth the structure of God on the throne, directing the cherubim who managed the affairs of earth, as she describes John in the sanctuary where Christ walked among the seven churches. Ezekiel and John are symbols of those who live in the sealing time of the one hundred and forty-four thousand who, as inspiration records, “The scenes to be enacted in our world are not yet even dreamed of.”
Okuva ku ntebe y’obwakabaka, Katonda alagira bakerubi, nabo ne bafuga namuziga. Ezeekyeri yalina okutegeera okuva mu kwolesebwa nti Katonda ye yali mu buyinza, ne mu kiseera buli kintu lwe kyali kirabika ng’ekiri mu bukuubagano. Mwannyinaffe White agamba nti “mu ngeri y’emu” oluvannyuma lw’okwanjula entegeka ya Katonda ku ntebe y’obwakabaka, ng’alagira bakerubi abaafuganga ensonga z’ensi, nga bw’annyonnyola Yokaana mu watukuvu, Kristo gye yatambuliranga wakati mu makanisa omusanvu. Ezeekyeri ne Yokaana bubonero bw’abo abalamu mu kiseera eky’okussibwa akabonero ku kasiriivu kana mu bina mu enkumi, era, nga okuweebwa okw’obuyinza bwe kuwandiika nti, “Ebikolwa ebigenda okukolebwa mu nsi yaffe tebinnaba na kulowoozebwako mu birooto.”
Certainly when Sister White penned those words, those words were true, but in the sealing time they find their perfect fulfillment. Twenty years ago or so, would you have thought that what is now transpiring in the world in conjunction with the swarming of the locusts of Islam? Locusts as a symbol of Islam in chapter nine of Revelation includes the migration in nature of the Locusts of northern Africa. Those swarming locusts of Africa's migration path aligns with the geography that was taken over by Islam. Islam is descendant of Ishmael, and Ishmael’s mother was Hagar. Hagar means “flight” or “to flee.” In Arabic the name is usually rendered Hajar (هاجر), and it is connected to the same root that gives us Hijra (the migration/flight of Muhammad). The roots of Islam are associated with not only the swarming of locusts, but the roots include the meaning of migration. Did anyone ever dream that illegal immigration was a manifestation of the locust of Islam?
Mazima ddala bwe kiri nti Mwannyinaffe White bwe yawandiika ebigambo ebyo, ebyo byali bituufu; naye mu kiseera eky’okussaako akabonero, bifuna okutuukirizibwa kwabyo okutukiridde. Emyaka nga amakumi abiri egiyise oba nga gyenkana awo, wandirooze nti ekyo ekigenda mu maaso kati mu nsi kyalina okukwatagana n’okubuna okw’enkuyanja z’obuwuka obulya ebimera obw’Obusiraamu? Enkuyanja ng’akabonero k’Obusiraamu mu ssuula ey’omwenda eya Okubikkulirwa zirimu okusenguka okw’obutonde okw’enkuyanja ez’omu Bukiikaddyo bwa Afirika. Ezo nkuyanja ezibuna, oluguudo lwazo olw’okusenguka mu Afirika, lukwatagana n’eby’obutonde bw’ensi eyawangulwa Obusiraamu. Obusiraamu buzzukulu bwa Ismaeri, era nnyina wa Ismaeri yali Kagali. Kagali kitegeeza “okudduka” oba “okutoloka.” Mu Luwarabu, erinnya lino litera okuwandiikibwa nga Hajar (هاجر), era likwatagana n’omuzi gwe gumu ogutuwa Hijra (okusenguka/okudduka kwa Muhammad). Emizi gy’Obusiraamu gikwatagana si na kubuna kw’enkuyanja kwokka, wabula n’emizi egyo mulimu amakulu ag’okusenguka. Waliwo eyali alooteddeko nti okusenguka mu nsi mu bukyamu kwali kulabisibwa kw’enkuyanja y’Obusiraamu?
Did anyone dream that the global communists would form an alliance with the Islamic hordes? Both Islam and the globalists dragon power ascend from the bottomless pit in Revelation 9/11 respectively, and the bottomless pit represents a manifestation of satanic power. Both of the current allies are instruments of Satan according to the Scriptures of truth.
Waaliwo omuntu yenna eyali alowooza nti abakomyunisiti ab’ensi yonna bandikozze omukago n’ebibinja by’Abaislamu? Obusiraamu n’amaanyi g’ogusota ag’abagolobaalisiti, buli kimu kirinnya okuva mu kinnya ekitakoma okuziba mu Kubikkulirwa 9/11, nga kinnya ekyo ekitakoma okuziba kikiikirira okulabisibwa kw’amaanyi ga Setaani. Okusinziira ku Byawandiikibwa eby’amazima, bombi ku bakago bano abaliwo kaakano bikozesebwa bya Setaani.
“‘When they shall have finished [are finishing] their testimony.’ The period when the two witnesses were to prophesy clothed in sackcloth ended in 1798. As they were approaching the termination of their work in obscurity, war was to be made upon them by the power represented as ‘the beast that ascendeth out of the bottomless pit.’ In many of the nations of Europe the powers that ruled in Church and State had for centuries been controlled by Satan, through the medium of the papacy. But here is brought to view a new manifestation of Satanic power.” The Great Controversy, 268.
“‘Bwe banaamala [nga banaatera okumaliriza] obujulirwa bwabwe.’ Ekiseera abajulirwa ababiri kye baali balina okulagula nga bambadde ebibukutu kyaggwaako mu 1798. Bwe baali banaatera okutuuka ku nkomerero y’omulimu gwabwe mu butamanyibwa, baali balina okulumbibwa amaanyi agakiikiririddwa nga ‘ensolo eva mu bunnya obutaliiko kkomo.’ Mu mawanga mangi ag’e Bulaaya, amaanyi agaafuganga mu Kkanisa ne mu Gavumenti gaali gamaze ebyasa bingi nga gafugibwa Setaani okuyita mu bapapa. Naye wano walagibwa okulabisibwa okupya okw’amaanyi ga Setaani.” The Great Controversy, 268.
Sister White here identifies the arrival of socialism in the French Revolution period, while also noting that Satan also controls the papal power. The papal power also comes out of the bottomless pit in Revelation seventeen and in chapter nine of Revelation, Islam is the smoke which came from the bottomless pit. The point still remains; did inspiration truly mean, “The scenes to be enacted in our world are not yet even dreamed of?” Who dreamed that Islam would now be spread across Europe and now descending upon the Americas? Did you dream the locusts would be spread across the globe by the globalists of the United Nations, the European Union and the democratic party of the United States?
Wano Mwannyinaffe White wano alaga okujja kwa sosiyaalizimu mu kiseera ky’Okukyuka okw’Abafalansa, ate era ng’ategeeza nti Sitaani era afuga obuyinza bwa papa. Obuyinza bwa papa nabwo buva mu bunnya obutakoma mu Kubikkulirwa essuula ya kkumi na musanvu, era mu essuula ey’omwenda eya Kubikkulirwa, Obusiraamu gwe mukka ogwava mu bunnya obutakoma. Ensonga esigala y’emu; ddala okuweebwa obubaka kwali kutegeeza nti, “Ebyo ebinaakolerwa mu nsi yaffe tebinnaba na kulootebwako n’akatono?” Ani eyali aloota nti kaakano Obusiraamu bwandisasaanye mu Bulaaya era kaakano nga buserengeta ku Amerika? Ggwe waloota nti enzige zandisasaanye mu nsi yonna okuyita mu bagulumiza eby’ensi yonna ab’omu Mukago gw’Amawanga Amagatte, Omukago gwa Bulaaya, n’ekibiina kya Democratic eky’Amerika?
Who dreamed that the educational institutions would be overcome by the communist and Islamic alliance that is now being paid for by tax dollars of citizens that never intended their tax dollars would be employed to destroy the nation supplying the tax dollars.
Ani eyaloota nti ebitongole by’eby’enjigiriza byandisingiddwa obuwanguzi obukago bw’Abakomunisiti n’Abasiraamu obuli kaakano okusasulirwa ssente z’omusolo ez’abatuuze abataalowoozaako n’akatono nti ssente zaabwe ez’omusolo zandikozeseddwa okuzikiriza eggwanga erigaba ssente ezo ez’omusolo.
Who dreamed Great Britain would promote an uphold white girls being gang raped, kidnapped and imprisoned and murdered by Islam? Many point out that fact the every communist system ever located in human history has been a complete failure, but the fruit of the socialism of Britain is as much a condemnation of socialism, as the failure of the system’s economic and political philosophies.
Ani yandirose nti Bungereza ennene kyandikubirizzaamu era ne kinyweza ensonga ey’okuleka abawala abeeru nga bakwatibwa mu bibinja ne bayisibwako ekikolwa eky’obuseegu, ne bawambibwa ne basibibwa era ne battibwa Obusiraamu? Bangi balaga amazima nti buli nkola ya kikomyunisiti eyaliwo mu byafaayo byonna eby’abantu yabanga kulemererwa okujjuvu; naye ebibala by’obusosyalisti bwa Bungereza bikyamu nnyo ng’omusango oguvunaanibwa obusosyalisti, nga bwe kiri no ku kulemererwa kw’endowooza z’enfuna n’ez’obufuzi ez’enkola eyo.
Who would have dreamed that the merchants of the earth would be allowed to introduce poisons to accomplish mass murder of over seventeen million people?
Ani yandiroose nti abasuubuzi b’ensi bandikkiriziddwa okuyingiza obutwa okutuukiriza obussi bw’abantu obw’ekibinja obwasukka mu bukadde kkumi na musanvu?
Who dreamed men such as George Soros, Bill Gates and Anthony Fauci would be allowed to accomplish their demonic deeds of evil with absolutely no consequences?
Ani eyalowooza nti abasajja nga George Soros, Bill Gates ne Anthony Fauci bandikkiriziddwa okukola ebikolwa byabwe eby’obubi eby’obuddayimooni nga tewali nkomerero yonna?
When Sister White stated the scenes enacted would not be dreamed about, she did so in the context of the sealing time of the one hundred and forty-four thousand. She was following her comments on Christ warning in Matthew twenty-four where she recorded, “These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. Christ, upon the Mount of Olives, rehearsed the fearful judgments that were to precede His second coming.”
Bwe Sister White bwe yagamba nti ebibaddewo ebyali bigenda okukolwa tebyandirooteddwa, yagamba bw’atyo mu mbeera y’ekiseera eky’okuteekebwako akabonero ak’abo emitwalo kikumi mu obuna n’enkumi nnya. Yali agoberera ebigambo bye ku kulabula kwa Kristo mu Matayo abiri mu nnya, gye yawandiika nti, “Ebyigiriza bino bya mugaso gye tuli. Twetaaga okunyweza okukkiriza kwaffe ku Katonda, kubanga waliwo mu maaso gaffe ekiseera ekinaakema emyoyo gy’abantu. Kristo, ku Lusozi olw’Emizeyituuni, yaddamu okwogera ku misango egy’entiisa egyali gy’okukulembera okujja Kwe okw’okubiri.”
The lessons she had just referred to were the illustrations of both Ezekiel and John in the sanctuary learning to understand that God is in control of all things. In the confusion and rebellion that is now under way, a confusion and rebellion that will only escalate as history moves forward, those who are God’s messengers, as represented by not only Ezekiel and John in the temple, but also Isaiah will only navigate the history in a fashion that glorifies the Lord if they understand that even the things we never dreamed of are still under the control of God.
Eby’okuyigiriza bye yali yaakamala okwogerako byali bye bifaananyi bya Ezeekyeri ne Yokaana, nga bali mu watukuvu nga bayiga okutegeera nti Katonda ye afuga ebintu byonna. Mu kusattira n’obujeemu obugenda mu maaso kaakano, okusattira n’obujeemu obuliyongera kwokka ng’ebyafaayo bwe binaagenda mu maaso, abo abali ababaka ba Katonda, nga bwe bakiikirirwa si Ezeekyeri ne Yokaana bokka mu yeekaalu, wabula ne Isaaya, balisobola okutambulira mu byafaayo mu ngeri egulumiza Mukama bokka singa bategeera nti ne ebyo bye twali tetulowoozangako nabyo bikyali wansi w’obuyinza bwa Katonda.
Those wheels intersecting the other wheels include the events that were never dreamed of, and they are the events that transpire in the sealing time that began on 9/11. The lessons that are to be learned are only learned by those who by faith enter into the Most Holy Place and see Christ and His light shining from the Ark. When that glory is viewed as represented by Daniel in chapter ten, the class that is benefitted from the light is separated from those who fled from the vision.
Enziga ezo nga zisisinkana n’enziga endala zizingiramu ebintu ebyatalootebwako n’akatono, era bye bintu ebibawo mu kiseera eky’okussaako akabonero ekyatandika nga 9/11. Eby’okuyiga ebirina okuyigirizibwa biyigirizibwa bokka abo abayingira mu Kifo Ekisinga Obutukuvu olw’okukkiriza ne balaba Kristo n’omusana gwe nga gwaka okuva ku Ssanduuko. Ekitiibwa ekyo bwe kirabibwa nga bwe kyakiikirirwa Danyeri mu ssuula ey’ekkumi, ekibiina ekiganyulwa okuva mu musana kyawulibwa ku abo abadduka okuva mu kwolesebwa.
And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Daniel 10:7.
Nange Danyeri nzekka nali ndabye okwolesebwa; kubanga abasajja abaali nange tebaalaba kwolesebwa; naye okukankana okunene ne kubagwako, ne badduka okwekweka. Danyeri 10:7.
There is much more to be derived from the passage in the previous article, but we will address a wheel as we close this article. We have noted in the last article the symbolism of the number twenty-five and before that we spent time on the number thirty. The light from the book of Ezekiel is not simply symbolic numbers, but it is worthwhile to first familiarize ourselves with some of those numerical symbols before beginning to bring some clarity out of the confusion.
Waliwo bingi nnyo ebiyinza okuggyibwa mu kitundu ekyo mu kiwandiiko ekyasooka, naye bwe tunaabeera nga tumaliriza ekiwandiiko kino, tujja kukwata ku nnamuziga emu. Mu kiwandiiko ekyasembayo twalaba akabonero akakwatagana n’omuwendo amakumi abiri mu etaano, era nga n’olubereberye twamala ekiseera ku muwendo amakumi asatu. Ekitangaala ekiva mu kitabo kya Ezeekyeri si miwendo gyokka egy’obubonero, naye kisaanidde okusooka okumanyiira ku bumu ku bubonero obwo obw’emiwendo nga tonnatandika okufulumya obutangaavu okuva mu kutabulwatabulwa.
Seventeen
Ikumi n’omusanvu
The three two-hundred and fifty-year prophecies identify a seventeen-year period that begins at the end of the history of the church of Smyrna. From 313 to 330, seventeen years typify the setting up of the image of the beast.
Obunnabbi obusatu obw’emyaka ebikumi bibiri mu ataano bulaga ekiseera eky’emyaka kkumi na musanvu ekitandikira ku nkomerero y’ebyaafaayo by’ekkanisa y’e Simurna. Okuva mu 313 okutuuka mu 330, emyaka kkumi na musanvu gikomya ku kuteekawo ekifaananyi ky’ensolo.
The two hundred and fifty years that began in 457 BC ended in 207 BC, seven years after the battle of Raphia and ten years before the battle of Panium. From Raphia to Panium was seventeen years, and it represents the hidden history of verse forty as set forth in verses eleven through fifteen of Daniel eleven.
Emyaka ebikumi bibiri mu ataano egyatandika mu 457 BC gyaggwa mu 207 BC, emyaka musanvu oluvannyuma lw’olutalo lw’e Raphia era emyaka kkumi nga olutalo lw’e Panium terunnabaawo. Okuva e Raphia okutuuka e Panium waaliwo emyaka kkumi na musanvu, era egyo ekiikirira ebyafaayo ebikwese eby’olunyiriri olw’amakumi ana nga bwe biteekebwawo mu nnyiriri kkumi n’emu okutuuka ku kkumi na ttaano eza Danyeri kkumi n’emu.
Ptolemy IV Philopator (also known as Ptolemy IV) was the ruler who won the Battle of Raphia in 217 BC. He reigned as king (and pharaoh) of Ptolemaic Egypt from 221 BC to 204 BC, thus he reigned for seventeen years. He began his reign before the battle of Raphia, but died before the battle of Panium.
Potolemee IV Firopatora (era amanyiddwa era nga Potolemee IV) ye yali omufuzi eyawangula Olutalo lwa Raphia mu mwaka gwa 217 BC. Yafuga ng’omukama (era nga Falaawo) wa Misiri ow’Abapotolemee okuva mu mwaka gwa 221 BC okutuuka mu mwaka gwa 204 BC, bwe kityo n’afuga emyaka kkumi na musanvu. Yatandika okufuga nga Olutalo lwa Raphia terunnabaawo, naye n’afa nga Olutalo lwa Panium terunnabaawo.
The battle of Raphia representing the Ukrainian War began in 2014 when the United States brought about a color revolution in the Ukraine. Ptolemy IV, the king of the south typifies Vladimir Putin, who began his reign in 2000, the year before the sealing of the one hundred and forty-four thousand in 2001 began. As with Ptolemy, Putin began to reign before the Ukrainian war, typified by the battle of Raphia beginning in 2014. Before Panium Putin, as typified by Ptolemy is removed. Putin began to reign in 2000, thus aligning with the beginning of the sealing time that began the next year in 2001. Seventeen symbolic years as represented by Ptolemy identifies the period Putin reigns, and he does so during the sealing time.
Olutalo lwa Raphia, olukiikirira Olutalo lw’e Ukraine, lwatandika mu 2014 Amerika bwe yaleeta enkyukakyuka ey’amabala mu Ukraine. Ptolemy IV, kabaka ow’obukiikaddyo, akiikirira Vladimir Putin, eyatandika okufuga mu 2000, omwaka ogwakulembera okutandika okw’okussaako akabonero kw’abo obukumi kikumi mu enkumi amakumi ana mu enkumi nnya mu 2001. Nga bwe kyali eri Ptolemy, ne Putin yatandika okufuga nga Olutalo lw’e Ukraine, olukiikirizibwa olutalo lwa Raphia olwatandika mu 2014, terunnabaawo. Nga Panium tennabaawo, Putin, nga bw’akiikirizibwa Ptolemy, aggibwaawo. Putin yatandika okufuga mu 2000, bwe kityo ng’akwatagana n’entandikwa y’ekiseera eky’okussaako akabonero ekyatandika omwaka ogwaddirira mu 2001. Emyaka kkumi na musanvu egy’akabonero, nga bwe gikiikirizibwa Ptolemy, gy’eraga ekiseera Putin ky’afugira, era ekyo akikolera mu kiseera eky’okussaako akabonero.
Trump represented by the conclusion of the two hundred and fifty years that began in 457 BC is located in the same hidden history as Putin, a history that is seventeen years long beginning at the battle of Raphia. The dragon (Putin) and false prophet (Trump) are located within the hidden history. In that history the beast, represented as “the robbers of thy people” symbolizing the papal power is located at the end of the seventeen years from Raphia to Panium.
Ttulampu, nga akiikirirwa n’enkomerero y’emyaka ebikumi bibiri mu amakumi ataano egyatandika mu 457 BC, ali mu byafaayo ebyekusifu bimu ne Putin, ebyafaayo eby’emyaka kkumi na musanvu ebitandika ku lutalo lw’e Raphia. Ogusota (Putin) ne nnabbi ow’obulimba (Ttulampu) bali mu byafaayo ebyekusifu. Mu byafaayo ebyo ensolo, ekiikirirwa ng’“abanyazi b’abantu bo,” nga kitegeeza amaanyi ga Bapaapa, eri ku nkomerero y’emyaka ekkumi n’omusanvu okuva e Raphia okutuuka e Panium.
The year 321 represents the Sunday law in the United States, and 321 is located within a seventeen-year period from the Edict of Milan in 313 unto the division of the empire in 330.
Omwaka 321 gukiikirira etteeka lya Sande mu Amerika, era 321 guli munda mu bbanga ery’emyaka kkumi na musanvu okuva ku Kiragiro kya Milan mu 313 okutuuka ku kwawukana kw’obwakabaka mu 330.
The history represented from Josiah’s Great Passover as it is called, begins the seventeenth Jubilee cycle of the Jews. From Josiah’s Passover, which is the greatest revival in the Old Testament unto October 22, represents the Millerite history from August 11, 1840 unto October 22, 1844, but more importantly it represents the history of 9/11 unto the Sunday law. The sealing time of the one hundred and forty-four thousand is represented by the seventeenth Jubilee cycle from Josiah unto October 22. Seventeen is a symbol associated with the major events of the sealing time, and the number seventeen is a point where Ezekiel’s wheels intersect.
Ebyafaayo obukiikirirwako okuva ku Kiwaggulo ky’Okuyitako ekinene ekya Yosiya, nga bwe kiyitibwa, butandika omutendera ogw’ekikumi n’omusanvu ogwa Yubireyo ogw’Abayudaaya. Okuva ku Kiwaggulo ky’Okuyitako ekya Yosiya, ekiri okuzzibwawo okusingira ddala obukulu mu Ndagaano Enkadde, okutuuka ku October 22, kikiikirira ebyafaayo eby’Aba-Miller okuva ku August 11, 1840 okutuuka ku October 22, 1844, naye ekisinga obukulu kikiikirira ebyafaayo okuva ku 9/11 okutuuka ku tteeka lya Ssande. Ekiseera eky’okuteekebwako akabonero ak’abantu emitwalo kikumi mu enkumi amakumi ana mu enkumi nnya kikiikirirwa omutendera ogw’ekikumi n’omusanvu ogwa Yubireyo okuva ku Yosiya okutuuka ku October 22. Kkumi na musanvu kabonero akakwataganyizibwa n’ebintu ebikulu eby’ekiseera eky’okuteekebwako akabonero, era omuwendo kkumi na musanvu kye kifo we zisalaganira namuziga za Ezeekyeri.
In the hidden history of verse forty of Daniel, as represented in verses ten through fifteen of the same chapter the dragon is associated with the number “17” by Ptolemy’s reign. The history of verses eleven’s battle of Raphia unto verse fifteen’s battle of Raphia is “17” years. That history places Donald Trump in the middle of the seventeen years represented by those two battles. The image of the beast that is formed and set up by Trump in the United States is represented by “17” years from 313 to 330. In verse one of chapter one Ezekiel is in the thirtieth year of the “17th” Jubilee cycle. Did you ever dream that the number seventeen represented one of the wheels Ezekiel saw in the Most Holy Place?
Mu byafaayo obw’ekusifu obwa olunyiriri olw’amakumi ana mu Danyeri, nga bwe butegekebwa mu nnyiriri kkumi okutuuka ku kkumi na ttaano ez’essuula eyo yennyini, ogusota gukwataganisibwa n’omuwendo “17” olw’obwakabaka bwa Potolemayo. Ebyafaayo eby’olunyiriri olw’ekkumi n’olumu eby’olutalo lwa Raphia okutuuka ku by’olunyiriri olw’ekkumi n’ettaano eby’olutalo lwa Raphia bye myaka “17.” Ebyafaayo ebyo biteeka Donald Trump wakati mu myaka ekkumi n’omusanvu egyakiikirirwa entalo ezo ebbiri. Ekifaananyi ky’ensolo ekikolebwa ne kiteekebwawo Trump mu United States kikiikirirwa emyaka “17” okuva mu 313 okutuuka mu 330. Mu lunyiriri olusooka olw’essuula esooka, Ezeekyeri ali mu mwaka ogw’asatu ogw’ensengeka ya Yubireyo eya “17.” Wali osanzeeko okuloota nti omuwendo kkumi na musanvu gwakiikirira limu ku namuziga Ezeekyeri ze yalaba mu Kifo Ekisinga Obutukuvu?
Ezekiel is a symbol of those during the sealing time who have by faith entered into the Most Holy Place. They are Peter’s priests.
Ezeekyeri kabonero k’abo abali mu kiseera eky’okuteekebwako akabonero, abaayingidde olw’okukkiriza mu Kifo Ekisingayo Obutukuvu. Abo be bakabona ba Peetero.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.
Nammwe era, ng’amayinja amalamu, muzimbibwa okuba ennyumba ey’omwoyo, obwakabona obutukuvu, okuwangayo ssaddaaka ez’omwoyo, ezikkirizibwa eri Katonda ku lwa Yesu Kristo. 1 Peetero 2:5.
They have been commissioned to present a message to God’s former covenant people who are then being passed by, though they are forewarned God’s former covenant people will not see or hear.
Baweereddwa okuweereza obubaka eri abantu ba Katonda ab’endagaano ye eyasooka, nga mu kiseera ekyo bayitibwako; newaakubadde nga baakubirizibwa dda nti abantu ba Katonda ab’endagaano ye eyasooka tebaakulaba so tebaakuwulira.
And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them. For thou art not sent to a people of a strange speech and of an hard language, but to the house of Israel; Not to many people of a strange speech and of an hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house. Ezekiel 3:3–9.
N’agamba eri nze nti, Omwana w’omuntu, liisa olubuto lwo, era ojuze amatu go n’omuzingo guno gwe nkuwa. Awo ne ndya; ne guba mu kamwa kange ng’omubisi gw’enjuki olw’obuwoomi. N’agamba eri nze nti, Omwana w’omuntu, genda, weeyune ennyumba ya Isiraeri, oyogere nabo n’ebigambo byange. Kubanga totumiddwa eri abantu ab’olulimi olugwira era olw’amaanyi, wabula eri ennyumba ya Isiraeri; si eri amawanga mangi ag’olulimi olugwira era olw’amaanyi, abagambo baabwe b’otosobola kutegeera. Mazima ddala, singa nakutuma gye bali, bandikuwulirizza. Naye ennyumba ya Isiraeri tebaagala kukuwuliriza; kubanga tebaagala kuwuliriza nze: kubanga ennyumba yonna eya Isiraeri nkakanyavu era nkakanyaluvu mu mutima. Laba, nfuze amaaso go okuba amanyi okulumba amaaso gaabwe, n’ekyenyi kyo okuba eky’amaanyi okulumba ebyenyi byabwe. Ng’ejjinja erya adamaanti erisinga olwazi obukakanyavu bwe nfuze ekyenyi kyo: tobatyanga, so toteganyizibwanga amaaso gaabwe, newakubadde nga nnyumba ya bujeemu. Ezeekyeri 3:3–9.
Ezekiel is directed to proclaim a message to the former covenant people as represented by the Protestants of Millerite history and the Laodicean Seventh-day Adventist church in the latter days. If he refuses to proclaim the message the blood of those left unwarned will be upon him.
Ezeekyeri alagirwa okulanga obubaka eri abantu ab’endagaano eyasooka nga bakiiniddwaamu Abapolotesitante ab’ebyafaayo bya Millerite n’ekkanisa ya Laodikiya ey’Abadiventi b’Olunaku olw’Omusanvu mu nnaku ez’oluvannyuma. Bw’anaagaana okulanga obubaka obwo, omusaayi gw’abo abalese nga tebategeddwako guliba ku ye.
Son of man, I have made thee a watchman unto the house of Israel: therefore hear the word at my mouth, and give them warning from me. When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will I require at thine hand. Yet if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity; but thou hast delivered thy soul. Again, When a righteous man doth turn from his righteousness, and commit iniquity, and I lay a stumblingblock before him, he shall die: because thou hast not given him warning, he shall die in his sin, and his righteousness which he hath done shall not be remembered; but his blood will I require at thine hand. Nevertheless if thou warn the righteous man, that the righteous sin not, and he doth not sin, he shall surely live, because he is warned; also thou hast delivered thy soul. Ezekiel 3:17–21.
Omwana w’omuntu, nkufudde omukuumi eri ennyumba ya Isirayiri; kale owulire ekigambo okuva mu kamwa kange, obakuutire ku lwange. Bwe ŋŋamba omubi nti, Tolirema kufa ddala; so n’otomulabula, so n’otoyogera kulabula mubi oyo okuva mu kkubo lye ery’obubi, okulokola obulamu bwe; omubi oyo yennyini alifiira mu butali butuukirivu bwe; naye omusaayi gwe ndiguvunaana mu mukono gwo. Naye bw’olabulira omubi, n’atakyuka okuva mu bubi bwe, newaakubadde okuva mu kkubo lye ery’obubi, alifiira mu butali butuukirivu bwe; naye ggwe oliba olokodde emmeeme yo. Nate, omutuukirivu bw’akyuka okuva mu butuukirivu bwe, n’akola ebitali bya butuukirivu, ne nteeka ekyesittaza mu maaso ge, alifa: kubanga tomulabudde, alifiira mu kwonoona kwe, so n’ebikolwa bye eby’obutuukirivu bye yakola tebiryajjukirwa; naye omusaayi gwe ndiguvunaana mu mukono gwo. Naye era bw’olabulira omutuukirivu, omutuukirivu alemenga okwonoona, n’ataayonoone, talirema kuba mulamu; kubanga alabuddwa; era naawe oliba olokodde emmeeme yo. Ezeekyeri 3:17–21.
In the first ‘eleven’ chapters of Ezekiel, he is shown the destruction of Jerusalem, illustrated by the visions by the river Chebar, the plain and Jerusalem. He is commissioned to proclaim a warning of the impending judgment upon Jerusalem. The warning message of the impending judgment upon Jerusalem is the warning given first to the Laodicean Seventh-day Adventist church. The warning identifies the judgment and rejection of God’s people in Jerusalem who do not possess the seal of God. The warning typified by Ezekiel is the warning of the soon-coming Sunday law.
Mu ssuula ekkumi n’emu ezisooka eza Ezeekyeri, alagibwa okuzikirizibwa kwa Yerusaalemi, nga kulagibwa mu kwolesebwa okw’oku mugga Kebali, mu lusenyi ne mu Yerusaalemi. Aweebwa obuvunaanyizibwa okulanga okulabula okw’okusalirwa omusango okunaatera okugwa ku Yerusaalemi. Obubaka obw’okulabula obw’okusalirwa omusango okunaatera okugwa ku Yerusaalemi bwe bulabula obwasooka okuweebwa ekkanisa ya Bbadiventi ey’Olunaku olw’Omusanvu ey’Abalawodikiya. Okulabula kuno kulaga omusango n’okugaanibwa kw’abantu ba Katonda mu Yerusaalemi abatalina kabonero ka Katonda. Okulabula okwakolebwako ekifaananyi mu Ezeekyeri kwe kulabula okw’etteeka lya Ssande erigenda okujja amangu.
In those first eleven chapters where these truths are set forth, Ezekiel is made dumb, and only speaks thereafter when God specifically opens his mouth, and this continues until the destruction of Jerusalem, when he again can speak.
Mu essuula ekkumi n’emu ez’olubereberye, omuli amazima gano gateekebwa mu maaso, Ezeekyeri afuulibwa kasiru, era oluvannyuma ayogera bw’ayolesebwa Katonda yekka ng’amuggulidde akamwa ke; era kino kigenda mu maaso okutuusa Yerusaalemi lwe yazikirizibwa, n’alyoka addamu okwogera.
Then the spirit entered into me, and set me upon my feet, and spake with me, and said unto me, Go, shut thyself within thine house. But thou, O son of man, behold, they shall put bands upon thee, and shall bind thee with them, and thou shalt not go out among them: And I will make thy tongue cleave to the roof of thy mouth, that thou shalt be dumb, and shalt not be to them a reprover: for they are a rebellious house. But when I speak with thee, I will open thy mouth, and thou shalt say unto them, Thus saith the Lord God; He that heareth, let him hear; and he that forbeareth, let him forbear: for they are a rebellious house. Ezekiel 3:24–27.
Awo omwoyo ne guyingira mu nze, ne gunsitula ku bigere byange, n’ayogera nange, n’aŋŋamba nti, Genda, weesibire munda mu nnyumba yo. Naye ggwe, ai omwana w’omuntu, laba, balikussaako enjegere, era balikukomerera na zo, so toligenda bweru mu bo: era ndireetera olulimi lwo okwegatta ku kasolya k’akamwa ko, olyoke osirike, so toliba gye bali muntu wa kubanenya: kubanga ba nnyumba ejeemu. Naye bwe ndyogera naawe, ndibikkula akamwa ko, naawe olibagamba nti, Bw’ati bw’ayogera Mukama Katonda; Awulira, awulire; era agaana, agaane: kubanga ba nnyumba ejeemu. Ezeekyeri 3:24–27.
When Jerusalem fell, Ezekiel could once again speak.
Yerusaalemi bwe yagwa, Ezeekyeri yaddamu okwogera nate.
And it came to pass in the twelfth year of our captivity, in the tenth month, in the fifth day of the month, that one that had escaped out of Jerusalem came unto me, saying, The city is smitten. Now the hand of the Lord was upon me in the evening, afore he that was escaped came; and had opened my mouth, until he came to me in the morning; and my mouth was opened, and I was no more dumb. Ezekiel 33:21, 22.
Awo olwatuuka mu mwaka ogw'ekkumi n'ebiri ogw'okuwambibwa kwaffe, mu mwezi ogw'ekkumi, ku lunaku olw'okutaano olw'omwezi, omuntu eyali awonye okuva e Yerusaalemi n'ajja gye ndi, ng'ayogera nti, Ekibuga kikubiddwa. Era omukono gwa Mukama gwali ku nze akawungeezi, nga oyo eyali awonye tannajja; era yali aggudde akamwa kange okutuusa bwe yajja gye ndi enkya; akamwa kange ne kaggulwawo, ne ssiba mukakamu nate. Ezeekyeri 33:21, 22.
The fall of Jerusalem represents the fall of the Laodicean Seventh-day Adventist church in the latter days. That fall occurs while those who were sealed in Jerusalem in chapter nine are then lifted up as the church triumphant. The Laodicean’s within Jerusalem are taken out, and the one hundred and forty-four thousand are lifted up as the kingdom of glory is established. That kingdom of glory was typified by the establishment of the kingdom of grace at the cross. The kingdom of grace at the cross aligns with the kingdom of glory at the Sunday law, and those two kingdoms are placed into the sequence of prophetic history located in the book of Ezekiel. The first eleven chapters, when Ezekiel is placed within the context of the sanctuary is about the purification of God’s church as His people change from the church militant, that is defined as being made up of wheat and tares, into the church triumphant, that is made up of the wheat offering of Pentecost.
Okugwa kwa Yerusaalemi kutegeeza okugwa kw’ekkanisa ya Ladaakiya ey’Abadiventi b’Olunaku olw’Omusanvu mu nnaku ez’oluvannyuma. Okugwa okwo kubaawo mu kiseera abo abassibwako akabonero mu Yerusaalemi mu ssuula ey’omwenda lwe basitulwa ne bafuuka ekkanisa ewangudde. Ab’Oluladaakiya abali munda mu Yerusaalemi baggyibwamu, era emitwalo kikumi mu amakumi ana mu enkumi nnya basitulwa ng’obwakabaka obw’ekitiibwa butandikibwawo. Obwakabaka obwo obw’ekitiibwa bwali bwagerageranyizibwa n’okutandikibwawo kw’obwakabaka obw’ekisa ku musaalaba. Obwakabaka obw’ekisa ku musaalaba bukwatagana n’obwakabaka obw’ekitiibwa ku tteeka lya Ssande, era obwakabaka obwo bwombi buteekebwa mu nnannyiniŋŋana y’ebyafaayo eby’obunnabbi ebisangibwa mu kitabo kya Ezeekyeri. Essuula ekkumi n’emu ezisooka, Ezeekyeri bw’ateekebwa mu mbeera ey’awatukuvu, zikwata ku kulongoosebwa kw’ekkanisa ya Katonda ng’abantu be bwe bakyuka okuva mu kkanisa erwana, ennyonnyolwa ng’erimu eŋŋaano n’omuddo, okufuuka ekkanisa ewangudde, erimu ekiweebwayo eky’eŋŋaano eky’Olunaku lwa Pentekoote.
And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end, Thus saith the Lord God; Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until he come whose right it is; and I will give it him. Ezekiel 21:25–27.
Era ggwe, omulangira wa Isiraeri omubi era atalina kutya Katonda, olunaku lwo lutuuse, obutali butuukirivu bwe buliggwaako; bw’ati bw’ayogera Mukama Katonda nti, Ggyawo ekiremba, otuleko engule: kino tekiriba nga bwe kyali; golola oyo ali wansi, era ossizeeyo oyo ali waggulu. Ndirivuunika, ndivuunika, ndivuunika; era tekiriba nate, okutuusa lw’alijja oyo ky’ali eky’obwanannyini; era ndimukiwa. Ezeekyeri 21:25–27.
Zedekiah was the final king of Judah, and he is the “wicked prince of Israel, whose day is come” in the verses. Nebuchadnezzar was about to take Jerusalem and Zedekiah’s crown was to be removed by Babylon who would be overturned by the Medes and Persians, who would in turn be overturned by the Greeks, who would be overturned by Rome. The third overturning arrives at Rome, which is the history when the King “whose right it is” will receive the crown of the kingdom of grace at the setting up of that kingdom at the cross.
Zeddekiya yali kabaka ow’enkomerero owa Yuda, era ye “omulangira omubi owa Isiraeri, olunaku lwe lutuuse” ayogerwako mu nnyiriri ezo. Nebukadneza yali anaatera okuwamba Yerusaalemi, era engule ya Zeddekiya yali egenda kuggyibwako Babulooni, era Babulooni yali egenda kuvuunulwawo Abameedi n’Abaperusi, nabo ne bavuunulwawo Abayonaani, abo ne bavuunulwawo Rooma. Okuvuunulwa okw’okusatu kutuuka ku Rooma, kwe kugamba mu byafaayo ekiseera Kabaka “annyini buyinza obwo” lw’anaweebwa engule y’obwakabaka obw’ekisa mu kuteekebwawo kw’obwakabaka obwo ku musaalaba.
“To the ‘profane wicked prince’ had come the day of final reckoning. ‘Remove the diadem,’ the Lord decreed, ‘and take off the crown.’ Not until Christ Himself should set up His kingdom was Judah again to be permitted to have a king. ‘I will overturn, overturn, overturn, it,’ was the divine edict concerning the throne of the house of David; ‘and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:25–27.” Prophets and Kings, 451.
“Ku ‘mulangira omubi atatya Katonda’ olunaku olw’okubalirira olw’enkomerero lwali lutuuse. ‘Ggyawo ekiremba,’ Mukama n’alagira, ‘era togulako engule.’ Okutuusa Kristo yennyini lw’alissaawo obwakabaka bwe, Yuda teyakkirizibwanga nate kuba na kabaka. ‘Ndikivuunika, ndikivuunika, ndikivuunika,’ gwe gwali omukago ogw’obwakatonda ku ntebe ey’ennyumba ya Dawudi; ‘era tekiribaawo nate, okutuusa oyo alijja gwe kiri eky’obutuufu; era ndimuwa ye.’ Ezeekyeri 21:25–27.” Bannabbi ne Bakabaka, 451.
In the time of the latter rain, which began when the judgment of the living began on 9/11 Christ sets up his kingdom of glory.
Mu kiseera ky’enkuba ey’oluvannyuma, ekyatandika ng’omusango gw’abalamu gutandise nga 9/11, Kristo atandikawo obwakabaka bwe obw’ekitiibwa.
“When the four angels let go, Christ will set up His kingdom.” Spalding and Magan, 3.
“Bamalayika abana bwe balirekulula, Kristo alitandikawo obwakabaka bwe.” Spalding and Magan, 3.
A period of preparation begins at 9/11 and at the Sunday law the glorious holy mountain is lifted up above all the hills and mountains.
Ekiseera eky’okweteekateeka kitandika ku 9/11, era ku mateeka ga Ssande olusozi olutukuvu olw’ekitiibwa lusitulusibwa waggulu wa buli lusozi n’obusozi bwonna.
The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:1–3.
Ekigambo Isaaya mutabani wa Amozi kye yalaba ebyogera ku Yuda ne Yerusaalemi. Awo olulituuka mu nnaku ez'enkomerero, olusozi olw'ennyumba ya Mukama lulinnyikibwa ku ntikko y'ensozi, era luligulumizibwa okusinga obusozi obutono; era amawanga gonna galukulukutira gye luli. Era abantu bangi baligenda ne boogera nti, Mujje, twambuke eri olusozi lwa Mukama, eri ennyumba ya Katonda wa Yakobo; era alituyigiriza ku makubo ge, naffe tunaatambuliranga mu kkubo lye: kubanga mu Sayuuni mwe muliva amateeka, n'ekigambo kya Mukama okuva mu Yerusaalemi. Isaaya 2:1–3.
On 9/11 the winds were released and then restrained, thus marking the beginning of the setting up of the kingdom of Daniel two, that is represented as a rock cut out of the mountain that fills the whole earth.
Ku 9/11 empewo zaalekebwa ne ziddamu okuziyizibwa, bwe kityo ne kussa akabonero ku ntandikwa y’okuteekebwawo kw’obwakabaka obwoobuddwa mu Danyeri essuula ey’okubiri, obukiikirizibwa ng’olwazi olwasalibwa okuva ku lusozi ne lujjuza ensi yonna.
“This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Ekiro kino kyagabibwa mu mwaka gwa 1847, mu kiseera bwe waaliwo ab’oluganda b’Abadiventi batono nnyo abaakwatanga Ssabbiiti, era mu abo, batono nnyo abaali balowooza nti okugikwata kwali kwa mugaso gumala okussaawo olusalo wakati w’abantu ba Katonda n’abatakkiriza. Kaakano okutuukirira kw’ekiro ekyo kutandise okulabika. ‘Entandikwa y’ekiseera ekyo eky’okulabiramu ennaku,’ ekyogerwako wano, tetegeeza kiseera bbiibyo lwe biritandika okufukibwa, wabula ekiseera ekimpi ddala nga tebinnafukibwa, nga Kristo ali mu watukuvu. Mu kiseera ekyo, nga omulimu gw’obulokozi gunaatera okuggwa, ebizibu biriba bijja ku nsi, era amawanga galisunguwala, naye nga gakuumiddwa obutaziyiza mulimu gwa malayika ow’okusatu. Mu kiseera ekyo, ‘enkuba ey’oluvannyuma,’ oba okuzzibwamu amaanyi okuva mu maaso ga Mukama, erijja, okuwa amaanyi eri eddoboozi ery’amaanyi erya malayika ow’okusatu, era okuteekateeka abatukuvu okuyimirira mu kiseera lwe birifukibwa ebibonyoobonyo omusanvu eby’enkomerero.” Early Writings, 85.
Christ sets up His everlasting kingdom during the time of the latter rain, and His kingdom includes the kingdom of grace that was established at the cross and also His kingdom of glory at the Sunday law. Zedekiah to Babylon (1st kingdom), to Medo-Persia (2nd kingdom), to Greece (3rd kingdom) and on to pagan Rome (4th kingdom) identifies the history leading to the kingdom of grace. That history identifies a parallel historical sequence from Papal Rome (spiritual Babylon 5th kingdom), unto the United States (spiritual Medo-Persia 6th kingdom), unto the United Nations (spiritual Greece 7th kingdom) and on unto the threefold union of the dragon, the beast and false prophet, that together make up modern Rome (spiritual Rome 8th kingdom that is of the seven).
Kristo assaawo obwakabaka bwe obutaggwaawo mu biro eby’enkuba ey’oluvannyuma, era obwakabaka bwe bulimu obwakabaka obw’ekisa obwateekebwawo ku musaalaba era n’obwakabaka bwe obw’ekitiibwa ku Sunday law. Zeddekiya okutuuka e Babulooni (obwakabaka obusooka), okutuuka e Bumeedi ne Buperusi (obwakabaka obw’okubiri), okutuuka e Buyonaani (obwakabaka obw’okusatu), era ne bwe bweyongera okutuuka e Rooma eky’abapagaani (obwakabaka obw’okuna), biraga ebyafaayo ebireeta ku bwakabaka obw’ekisa. Ebyafaayo ebyo biraga omuddiring’anwa gw’ebyafaayo ogufaanagana okuva ku Rooma eya Paapa (Babulooni ey’omu mwoyo, obwakabaka obw’okutaano), okutuuka ku United States (Bumeedi ne Buperusi eby’omu mwoyo, obwakabaka obw’omukaaga), okutuuka ku United Nations (Buyonaani obw’omu mwoyo, obwakabaka obw’omusanvu), era ne bwe bweyongera okutuuka ku kwegatta okw’emirundi esatu okw’omusota, ensolo, ne nnabbi ow’obulimba, ebikola awamu Rooma ey’omulembe guno (Rooma ey’omu mwoyo, obwakabaka obw’omunaana obuva mu musanvu).
The triumph of that kingdom in Daniel two is represented by a rock, and God’s faithful are stones in the temple.
Obuwanguzi bw’obwakabaka obwo mu Danyeri essuula ey’okubiri bulagiddwa ng’olwazi, era abeesigwa ba Katonda mayinja mu yeekaalu.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.
Era nammwe, ng’amayinja amalamu, muzimbibwa ennyumba ey’omwoyo, obwakabona obutukuvu, okuwangayo ssaddaaka ez’omwoyo, ezikkirizibwa eri Katonda ku bwa Yesu Kristo. 1 Peetero 2:5.
That everlasting triumphs over the kingdoms of the world and fills the entire world. In Ezekiel chapter forty to the end of his book that same kingdom is represented as a temple which fills the world with the water of life.
Ekyo eky’olubeerera ewanguza obwakabaka bw’ensi era ejjuza ensi yonna. Mu Ezeekyeri essuula amakumi ana okutuuka ku nkomerero y’ekitabo kye, obwakabaka obwo bwennyini bukiikirirwa ng’ennyumba ya Katonda ejjuza ensi yonna n’amazzi ag’obulamu.
We will continue these things in the next article.
Tunaagenda n’ebintu bino mu kiwandiiko ekiddako.