In the passage from Testimonies¸ volume five, which we have been considering for a few articles now; we are informed of the vision of the temple given to Ezekiel, Isaiah and John:
Mu kitundu okuva mu *Testimonies*, ekitabo eky’okutaano, kye tumaze emiwendo gy’ebitundu ebiwerako nga twekenneenya; tutegeezebwa okwolesebwa kw’Yeekaalu okwahaweebwa Ezeekyeri, Isaaya ne Yokaana:
“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: ‘Ye shall hear of wars and rumors of wars.’ ‘Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.”
“Eby’okuyiga bino bya mugaso gye tuli. Twetaaga okunyweza okukkiriza kwaffe eri Katonda, kubanga mu maaso gaffe waliwo ekiseera ekinaakema emmeeme z’abantu. Kristo, ng’ali ku Lusozi olw’Emizeyituuni, yannyonnyola emisango egy’entiisa egyali egy’okukulembera okujja Kwe okw’okubiri nti: ‘Muliiwulira entalo n’ebigambo by’entalo.’ ‘Eggwanga lirigolokokera ku ggwanga, n’obwakabaka ku bwakabaka: era walibaawo enjala, ne kawumpuli, n’ebikankano by’ensi mu bifo eby’enjawulo. Ebyo byonna lwe lubereberye olw’ennaku.’ Newaakubadde nga obunnabbi buno bwatuukirizibwa mu kitundu mu kuzikirizibwa kwa Yerusaalemi, bulina okukozesebwa okusinga obutangaavu ku nnaku ez’oluvannyuma.”
The Ninth of Av
Olwokunaolwa kwa Av
Tisha B’Av, which means “the Ninth of Av” in Hebrew is the Jewish day that commemorates the destruction of both the First Temple by the Babylonians in 586 BC and the Second Temple by Titus in the year 70. Both destruction's occurred on the same calendar date—the 9th day of the Hebrew month of Av (usually falling in July or August on the Gregorian calendar). When Sister White aligns the destruction of Jerusalem to the “time that will try men’s souls” in the last days, she is identifying two destructions which both illustrate the soon-coming Sunday law.
Tisha B’Av, ekitegeeza nti “Olwomwenda olwa Av” mu Lwebbulaniya, lwe lunaku olw’Ekiyudaaya olw’okujjukirirako okuzikirizibwa kwa Yeekaalu ey’Olubereberye Ababulooni mu mwaka 586 BC ne Yeekaalu ey’Okubiri Tito mu mwaka 70. Okuzikirizibwa kwombi kwaliwo ku lunaku lwe lumu olw’omwaka ogw’eby’enkalenda—olunaku olw’omwenda olw’omwezi gw’Olwebbulaniya ogwa Av (olutera okugwa mu July oba August ku kalenda ya Gregorian). Mwannyinaffe White bw’akwataganya okuzikirizibwa kwa Yerusaalemi n’“ekiseera ekirigezesa emyoyo gy’abantu” mu nnaku ez’oluvannyuma, aba alaga okuzikirizibwa okubiri, byombi ebiraga etteeka lya Ssande erigenda okujja amangu.
Verse sixteen of Daniel eleven represents that Sunday law, and aligns with verse forty-one. In Ezekiel the destruction of Jerusalem is used to illustrate the separation of the wise and foolish virgins at the Sunday law. Ezekiel was a captive in Babylon when he was miraculously transported to Jerusalem to view that very separation in chapter eight through eleven.
Olunyiriri olw’ekkumi n’olukaaga mu Danyeri ekkumi n’emu lukiikirira etteeka ly’olunaku lwa Ssande, era lukkiriziganya n’olunyiriri olw’ana mu lumu. Mu Ezeekyeri, okuzikirizibwa kwa Yerusaalemi kukozesebwa okulaga okwawukana kw’abawala abagezi n’abasirusiru ku tteeka ly’olunaku lwa Ssande. Ezeekyeri yali musibe mu Babulooni bwe yatwalibwa mu ngeri ey’ekyamagero eri Yerusaalemi okulaba okwawukana okwo kwennyini mu ssuula munaana okutuuka ku kkumi n’emu.
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. Ezekiel 8:1–3.
Awo olwatuuka mu mwaka ogw’omukaaga, mu mwezi ogw’omukaaga, ku lunaku olw’okutaano olw’omwezi, bwe nnali ntudde mu nnyumba yange, n’abakadde ba Yuda nga batudde mu maaso gange, omukono gwa Mukama Katonda ne gunsiikako eyo. Awo ne ndaba, era laba, ekifaanana ng’ekirabika eky’omuliro: okuva ku kifaananyi ky’ebiwato bye okudda wansi, omuliro; era okuva ku biwato bye okudda waggulu, ng’ekirabika eky’okumasamasa, ng’erangi ya kafulaani. N’agolola ekifaananyi eky’omukono, n’ankwata ku lusozi lw’enviiri z’omutwe gwange; omwoyo ne gunsitula wakati w’ensi n’eggulu, n’antwala mu kwolesebwa kwa Katonda e Yerusaalemi, ku mulyango gw’omulyango ogw’omunda ogutunuulira obukiikakkono; awaali entebe y’ekifaananyi eky’obuggya, ekisunguwaza obuggya. Ezekyeri 8:1–3.
The four chapters of eight through eleven are a description of the separation, and Sister White, when commenting on Ezekiel nine identifies not only that it was the same sealing as Revelation chapter seven, but that Jerusalem represents the Laodicean Seventh-day Adventist church in the latter days.
Essuula ennya okutuuka ku kkumi n’emu zitegeeza okwawukana, era Mwannyinaffe White, bwe yali annyonnyola Ezeekyeri ekyenda, alaga si kye kyokka nti okuteekebwako akabonero okwo kwe kumu okwogerwako mu Okubikkulirwa essuula ey’omusanvu, wabula era nti Yerusaalemi ekiikirira ekkanisa ya Seventh-day Adventist ey’Abalaodikiya mu nnaku ez’oluvannyuma.
“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’
“Ekibiina ekyo abataliiko kunakuwala olw’okukendeera kwabwe okw’omwoyo, so nga tebakungubagira bibi bya balala, balisigalawo nga tebafunye kabonero ka Katonda. Mukama alagira ababaka Be, abasajja abalina ebyokutta mu mikono gyabwe nti: ‘Mugende mumugoberere okuyita mu kibuga, mukube: eriiso lyammwe lireme kusonyiwa, so temusaasira n’akatono: muzikirize ddala abakadde n’abavubuka, abawala, n’abaana abato, n’abakazi: naye temusemberera muntu yenna aliko akabonero; era mutandikire ku watukuvu Wange. Awo ne batandikira ku bakadde abaali mu maaso g’ennyumba.’”
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.
“Wano tulaba nga ekkanisa—awatukuvu wa Mukama—ye yasooka okuwulira ekibooko eky’obusungu bwa Katonda. Abasajja abakadde, abo Katonda be yali awadde omusana mungi era abaali bayimiridde ng’abakuumi b’ebigendererwa eby’omwoyo eby’abantu, baali bajeemeredde obwesige bwabwe. Baali batutte ekifo nti tetulina kulindira byamagero n’okweyolesa okw’enjawulo okw’amaanyi ga Katonda ng’ennaku ez’edda bwe zaali. Ebiseera bikyuse. Ebigambo bino binyweza obutakkiriza bwabwe, ne bagamba nti: Mukama talikola bulungi, so talikola bubi. Alina kisa nnyo okubonereza abantu be mu musango. Bwe kityo, ‘Emirembe n’obutebenkevu’ kye kikowoola okuva mu bantu abataliddamu nate kuyimusa ddoboozi lyabwe ng’ekkondeere okulaga abantu ba Katonda okusobya kwabwe n’ennyumba ya Yakobo ebibi byabwe. Embwa zino ezisirise ezitaayagala kubuukirira ze ziwulira eggwanga ettuufu erya Katonda asunguwadde. Abasajja, abawala, n’abaana abato bonna bazikirira wamu.”
“The abominations for which the faithful ones were sighing and crying were all that could be discerned by finite eyes, but by far the worst sins, those which provoked the jealousy of the pure and holy God, were unrevealed. The great Searcher of hearts knoweth every sin committed in secret by the workers of iniquity. These persons come to feel secure in their deceptions and, because of His long-suffering, say that the Lord seeth not, and then act as though He had forsaken the earth. But He will detect their hypocrisy and will open before others those sins which they were so careful to hide.
“Eby’emizizo abeesigwa bye baasindanga era bye bakaabiriranga byokka ebyali bisobola okulabibwa amaaso ag’ekikoma, naye ebibi ebyasingirayo ddala obubi, ebyasunguwaza obuggya bwa Katonda omulongoofu era omutukuvu, tebyali bibikkuluddwa. Omunoonya omukulu ow’emitima amanyi buli kibi ekikolebwa mu kyama abakola obutali butuukirivu. Abantu bano batuuka okuwulira nga bakakafu mu bulimba bwabwe era, olw’okugumiikiriza Kwe okungi, ne bagamba nti Mukama talaba; olwo ne bakola nga eyaleka ensi. Naye Alizuula obunnanfuusi bwabwe era Alibikkula mu maaso g’abalala ebibi ebyo bye baali beekuumidde nnyo okubikkako.”
“No superiority of rank, dignity, or worldly wisdom, no position in sacred office, will preserve men from sacrificing principle when left to their own deceitful hearts. Those who have been regarded as worthy and righteous prove to be ring-leaders in apostasy and examples in indifference and in the abuse of God’s mercies. Their wicked course He will tolerate no longer, and in His wrath He deals with them without mercy.
“Tewali kubawo kusukkulumya kwa ddaala, kitiibwa, oba amagezi ag’ensi; tewali kifo mu buweereza obutukuvu, ekinaakuuma abantu obutasaddaaka misingi bwe balekebwa emitima gyabwe egy’obulimba. Abo abaayitibwanga abasaana era abatuukirivu balirabika nga be bakulembeza mu bujeemu, era nga be byokulabirako mu butafaayo ne mu kukozesa obubi okusaasira kwa Katonda. Ekubo lyabwe ery’obubi taligumiikiriza nate, era mu busungu bwe abakolamu nga talina kusaasira.”
“It is with reluctance that the Lord withdraws His presence from those who have been blessed with great light and who have felt the power of the word in ministering to others. They were once His faithful servants, favored with His presence and guidance; but they departed from Him and led others into error, and therefore are brought under the divine displeasure.” Testimonies, volume 5, 211, 212.
“N’okutya n’obutayagala Mukama aggya okubeerawo kwe okuva ku abo abaweereddwa omusana omungi era abaawulira amaanyi g’ekigambo mu kuweereza abalala. Lumu baali baweereza be abeesigwa, abaagalibwa n’okubeerawo kwe era n’okulungamizibwa kwe; naye baamuvvaako ne bakulembera abalala mu nsobi, era kyebava baleetebwa wansi w’obutasanyuka bwa Katonda.” Testimonies, volume 5, 211, 212.
The entire book of Ezekiel is set within the context of the destruction of Jerusalem. In Ezekiel’s testimony the siege of Nebuchadnezzar that lasted a year and a half is specifically marked, but the “more direct application” of Jesus' warning in Matthew twenty-four is in the latter days. In Ezekiel that line of truth is found in chapter twenty-four.
Ekitabo kyonna ekya Ezeekyeri kiteekeddwa mu mbeera ey’okuzikirizibwa kwa Yerusaalemi. Mu bujulirwa bwa Ezeekyeri, okuzingizibwa kwa Nebukadduneeza okwawangaala omwaka gumu n’ekitundu kulambikiddwa mu ngeri ey’enjawulo ddala, naye “okukozesebwa okusinga obwangu obw’okulabikako” okw’okulabula kwa Yesu mu Matayo abiri mu ena kuli mu nnaku ez’oluvannyuma. Mu Ezeekyeri, olunyiriri olwo olw’amazima lubeeramu mu ssuula ey’amakumi abiri mu ena.
January 15, 588 BC
Jjanwali 15, 588 BC
Again in the ninth year, in the tenth month, in the tenth day of the month, the word of the Lord came unto me, saying, Son of man, write thee the name of the day, even of this same day: the king of Babylon set himself against Jerusalem this same day. Ezekiel 24:1, 2.
Awo nate mu mwaka ogw’omwenda, mu mwezi ogw’ekkumi, ku lunaku olw’ekkumi olw’omwezi, ekigambo kya Mukama ne kinjijira nga kigamba nti, Omwana w’omuntu, weewandiikire erinnya ly’olunaku luno, lwe lunaku luno lwennyini: kabaka w’e Babulooni alumbidde Yerusaalemi ku lunaku luno lwennyini. Ezeekyeri 24:1, 2.
On this date, which is also established on other biblical witnesses, a siege of eighteen months began. The word of the Lord that came to Ezekiel on that date consisted of the parable of the bloody city that is illustrated with a boiling pot followed by a great fire. The parable clearly is representing the judgment upon Jerusalem, and it is followed in the same chapter with Ezekiel’s wife being laid to rest by a stroke as a symbol that the siege that would ultimately destroy the sanctuary had begun.
Ku lunaku luno, era olunywezebwa ku bujulizi obulala obw’omu Baibuli, okuzingiza okw’emyaka n’amyezi kkumi na munaana kwatandika. Ekigambo kya Mukama ekyajjira Ezeekyeri ku lunaku olwo kyali kigatta olugero lw’ekibuga eky’omusaayi, olulagibwa n’entamu ebita, ne kiddirirwa omuliro omungi. Olugero luno lulaga bulungi omusango ogwajja ku Yerusaalemi, era mu ssuula y’emu ne kiddirirwa mukazi wa Ezeekyeri okufiira mu kibwatukira ng’akabonero akalaga nti okuzingiza okw’oluvannyuma kwali kugenda okuzikiriza awatukuvu kwali kutandise.
Also the word of the Lord came unto me, saying, Son of man, behold, I take away from thee the desire of thine eyes with a stroke: yet neither shalt thou mourn nor weep, neither shall thy tears run down. Forbear to cry, make no mourning for the dead, bind the tire of thine head upon thee, and put on thy shoes upon thy feet, and cover not thy lips, and eat not the bread of men. So I spake unto the people in the morning: and at even my wife died; and I did in the morning as I was commanded. Ezekiel 24:15–18.
Era neno la Bwana likanijia, kusema, Mwanadamu, tazama, ninakuondolea kwa pigo tamanio la macho yako; lakini hutalia, wala hutaomboleza, wala machozi yako hayatamtiririka. Uugue kimya kimya; usifanye maombolezo kwa ajili ya wafu; jivike kilemba chako kichwani, ukatie viatu vyako miguuni, wala usifunike midomo yako, wala usile chakula cha watu. Basi nalisema na watu asubuhi; na jioni mke wangu akafa; nami nikafanya asubuhi kama nilivyoamriwa. Ezekieli 24:15–18.
Then the people around Ezekiel asked the meaning of the parable and his wife’s death.
Awo abantu abaali beetoolodde Ezeekyeri ne bamubuuza amakulu g’olugero n’okufa kw’omukyala we.
And the people said unto me, Wilt thou not tell us what these things are to us, that thou doest so? Then I answered them, The word of the Lord came unto me, saying, Speak unto the house of Israel, Thus saith the Lord God; Behold, I will profane my sanctuary, the excellency of your strength, the desire of your eyes, and that which your soul pitieth; and your sons and your daughters whom ye have left shall fall by the sword. Ezekiel 24:19–21.
Abantu ne bangamba nti, Tolitulaga ebyo bino kye biri gye tuli, kubanga okola bw’otyo? Awo ne mbaddamu nti, Ekigambo kya Mukama ne kinjijira, nga kyogera nti, Gamba ennyumba ya Isiraeri nti, Bw’ati bw’ayogera Mukama Katonda nti: Laba, nja kwonoona awatukuvu wange, ekitiibwa ky’amaanyi gammwe, ekyegombebwa amaaso gammwe, n’ekyo emmeeme zammwe kye zisonyiwa; era batabani bammwe ne bawala bammwe be mwaleka baligwa n’ekitala. Ezeekyeri 24:19–21.
Ezekiel’s wife and the sanctuary are both identified as the “desire of your eyes” in the passage. Biblical historians identify the siege lasted eighteen months, whereas the sieges of Cestius and Titus lasted four years from the year 66 unto the year 70. A close count of the time from the first siege of Cestius unto the destruction is three and a half years, but when applying “inclusive reckoning,” which is the most often employed application in the Bible, it is four-years. Knowing that both reckonings are valid allows us to see both three and a half years from Cestius to Titus and also four years.
Omukyala wa Ezeekyeri ne watukuvu byombi bitegeerekebwa mu kitundu ekyo ng’“ekyegombebwa amaaso go.” Abannabyafaayo b’omu Bayibuli bategeeza nti okuzingizibwa okwo kwamala emyezi kkumi na munaana, ate okuzingizibwa kwa Kesutiyo ne Ttito ne kumala emyaka ena okuva mu mwaka 66 okutuuka mu mwaka 70. Okubala obulungi obudde okuva ku kuzingizibwa okwasooka okwa Kesutiyo okutuuka ku kuzikirizibwa kwaayo kuba emyaka esatu n’ekitundu, naye bwe tukozesa “okubalirira okubuna,” kwe kukozesebwa ennyo mu Bayibuli, kiba myaka ena. Okumanya nti engeri zombi ez’okubalirira ntuufu kitusobozesa okulaba emyaka esatu n’ekitundu okuva ku Kesutiyo okutuuka ku Ttito era n’okulaba emyaka ena.
We have two witnesses of the Sunday law in the two destruction's of Jerusalem, and the details of both histories are to be applied to the soon-coming Sunday law—where Laodicea is spewed out of the mouth of the Lord. The beginning of the siege of Nebuchadnezzar is marked by the death of Ezekiel’s wife. At her death, Ezekiel was commanded not to openly mourn, for he was the sign of the Jews being carried away into captivity.
Tulina obujulirwa bubiri obw’etteeka lya Ssande mu kuzikirizibwa okubiri okwa Yerusaalemi, era obujjuvu bw’ebyafaayo byombi bulina okukozesebwa ku tteeka lya Ssande erigenda okujja amangu—awo Laodikiya gy’ewandulibwa okuva mu kamwa ka Mukama. Entandikwa y’okuzingiza kwa Nebukadduneeza emanyiddwa olw’okufa kwa mukazi wa Ezeekyeri. Mu kufa kwe, Ezeekyeri yalagirwa obutakungubaga mu lujjudde, kubanga ye yali kabonero k’Abayudaaya okutwalibwa mu buwaŋŋanguse.
The beginning of the four-year period of 66 to 70 is marked by the sign of the abomination of desolation, which was the sign for the Christians in Jerusalem to flee.
Entandikwa y’ebbanga ery’emyaka ena okuva mu 66 okutuuka mu 70 eragibwa akabonero ak’eky’omuzizo eky’okuzikiriza, era ako ke kabonero akaweebwa Abakristaayo abaali mu Yerusaalemi okudduka.
When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains. Matthew 24:15,16.
Kale bwe muliraba eky’omuzizo eky’okuzikiriza, ekyayogerwako Danyeri nnabbi, nga kiyimiridde mu kifo ekitukuvu, (asoma ategeere:) awo abali mu Buyudaaya badduke bagende mu nsozi. Matayo 24:15,16.
Two sieges that clearly align with each other, and both sieges contain a “sign” at the beginning of the siege. When Ezekiel explains what was meant by the death of his wife and the lack of mourning on his part, he explained and then recorded:
Okuzingizibwa kubiri ebikwatagana obulungi ddala, era okuzingizibwa kwombi kuliko “akabonero” ku ntandikwa y’okuzingizibwa. Ezeekyeri bwe yannyonnyola ekyategeezebwanga okufa kw’omukyala we n’obutakungubaga ku lulwe ku lulwe, yannyonnyola n’alyoka awandiika nti:
Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord God. Ezekiel 24:24.
Kale Ezeekyeri abadde kabonero gye muli: nga byonna by’akoze bwe biri, nammwe bwe mutyo bwe munaakola: era kino bwe kirituuka, ne mumanya nga nze Mukama Katonda. Ezeekyeri 24:24.
The sign of the death of Ezekiel’s wife was an identification of the soon-coming destruction of Jerusalem and the temple and the following captivity in Babylon. The sign of the abomination of desolation, spoken of by Daniel was a warning to escape the destruction, but both sieges have a sign at the beginning.
Akabonero k’okufa kwa mukazi wa Ezeekyeri kaali kalaga okuzikirizibwa kwa Yerusaalemi ne yeekaalu okwali kunaatera okujja, n’obusibe obwaddirira e Babulooni. Akabonero ak’omuzizo ogw’okuzikiriza, gwe yayogerako Danyeri, kaali kulabula okusimattuka okuzikirizibwa; naye okwolekagana kwombi kulina akabonero ku ntandikwa yaakwo.
There will be a prophetic siege before the soon-coming Sunday law and Ezekiel’s wife’s death is the symbol that the Laodicean Seventh-day Adventist church has been fully passed by, whereas; Ezekiel is a symbol of the one hundred and forty-four thousand, and is the symbol of the ensign that is lifted up at the beginning of the siege. Ezekiel is the ensign of the one hundred and forty-four thousand at the beginning of the siege of Babylon and the sign of the abomination of desolation at the beginning is the “sign” of Rome. One sign speaks to an internal warning and the other to an external warning. There was certainly a warning to the Christians in the year 66, but the warning sign was Rome. The sign in the destruction of Babylon was Ezekiel's wife. Rome is the class who receive the mark of the beast and Ezekiel the sign of those who receive the seal of God.
Wanaabaawo okulumba okw’obunnabbi nga Sunday law tennajja mangu; era okufa kw’omukyala wa Ezeekyeri kye kabonero akalaga nti ekkanisa ya Seventh-day Adventist ey’Abalaodikiya esusse dda okuyitibwako n’okulekererwa ddala; ate nga Ezeekyeri ye kabonero k’abantu akakumi mu bina n’obukumi buna mu enkumi nnya, era ye kabonero k’ekimuli eky’ennyiriri ekimusibwa waggulu ku ntandikwa y’okulumba. Ezeekyeri ye kabonero k’abantu akakumi mu bina n’obukumi buna mu nkumi nnya ku ntandikwa y’okuzingiza Babulooni, era akabonero k’ekivve eky’okuzikiriza ku ntandikwa ye “kabonero” ka Rooma. Akabonero akamu koogera ku kulabula okw’omunda, ate akalala ku kulabula okw’ebweru. Mazima ddala waaliwo okulabula eri Abakristaayo mu mwaka gwa 66, naye akabonero akalabula kaali Rooma. Akabonero mu kuzikirizibwa kwa Babulooni gwali mukazi wa Ezeekyeri. Rooma kye kibiina ekifuna akabonero k’ensolo, ne Ezeekyeri ye kabonero k’abo abafuna akabonero ka Katonda.
Two Ending Periods
Ebiseera Bibiri eby’Okukoma
The first siege lasted eighteen months and the second siege lasted four years. Both sieges find their “more direct” fulfillment in the latter days, and both sieges are directly connected with the prophecy of three hundred and ninety-one years and fifteen days located in Revelation nine verse fifteen.
Okuzingizibwa okw’olubereberye kwamala emyezi kkumi na munaana, era okuzingizibwa okw’okubiri kwamala emyaka ena. Okuzingizibwa kwombi kufuna okutuukirizibwa kwabyo “okusingawo obutereevu” mu nnaku ez’oluvannyuma, era byombi bikwatagana butereevu n’obunnabbi obw’emyaka ebikumi bisatu mu kyenda mu gumu n’ennaku kkumi na ttaano obuli mu Okubikkulirwa essuula ey’omwenda olunyiriri olw’ekkumi n’ettaano.
The beginning of the five months of Revelation nine, verse ten included a history that marks a thirty-eight-year period that culminates in a four-year siege, that is associated with the number thirty-eight, and identified the rising up of Islam. That four-year siege finds its counterpart in the history that began when the (five months) one hundred and fifty years concluded and the three hundred and ninety-one years and fifteen days began. It began on July 27, 1449 and four years later, Islam brought a siege of fifty-five days against Constantinople that concluded on 29 May 1453.
Entandikwa y’emyezi etaano egy’Okubikkulirwa essuula ey’omwenda, olunyiriri olw’ekkumi yalimu ebyafaayo ebiraga ebbanga ly’emyaka amakumi asatu mu munaana erituuka ku kuzingizibwa okw’emyaka ena, era ekyo kikwatagana n’omuwendo amakumi asatu mu munaana, ne kiraga okusituka kw’Obusiraamu. Oko kuzingizibwa okw’emyaka ena kufuna ekikifaananyi kyakwo mu byafaayo ebyatandika emyezi etaano bwe, gye myaka kikumi mu ataano, gyaggwaako, n’emyaka ebikumi bisatu mu kyenda mu gumu n’ennaku kkumi na ttaano ne gitandika. Kwatandika nga 27 Julayi 1449, era emyaka ena oluvannyuma, Obusiraamu bwaleeta okuzingizibwa okw’ennaku ataano mu ttaano ku Konsitanteenopoole, ne kukomekkerezebwa nga 29 Maayi 1453.
When the time prophecy that began on July 27, 1449 concluded on August 11, 1844, the four years of the movement of the first and second angels from 1840 unto 1844 aligned with the four-year siege of 1333 unto 1337, and also the four-year period from 1449 unto 1453. Those three witnesses, which are all directly part of the same prophetic line, represent a symbolic four-year period when the first and second angel’s movement of 1840 unto 1844 is repeated in the history of the movement of the third angel. Those three witnesses typify a four-year siege in the history of the one hundred and forty-four thousand. That four-year period is also illustrated by the sieges of Jerusalem in 66 and 70.
Bunnabbi obunnabbi obwatandika nga Julaayi 27, 1449 bwatuuka ku nkomerero nga Agusito 11, 1844, emyaka ena egy’omukululo gw’abamalayika abaasooka n’owookubiri okuva mu 1840 okutuuka mu 1844 gyakwatagana n’okuzingiza okw’emyaka ena okuva mu 1333 okutuuka mu 1337, era n’ekiseera ky’emyaka ena okuva mu 1449 okutuuka mu 1453. Abajulizi abo abasatu, bonna nga bava butereevu mu lunyiriri lumu olw’obunnabbi, bakiinza ekiseera eky’akabonero eky’emyaka ena ng’omukululo gw’omumalayika ow’olubereberye n’owookubiri ogwa 1840 okutuuka mu 1844 guddamu mu byafaayo by’omukululo gw’omumalayika ow’okusatu. Abajulizi abo abasatu bakiikirira okuzingiza okw’emyaka ena mu byafaayo by’ekikumi mu amakumi ana mu bina. Ekiseera ekyo eky’emyaka ena era kiragibwa n’okuzingiza kwa Yerusaalemi mu 66 ne mu 70.
The beginning of the four-year siege by Cestius in 66, and then the ending by Titus in 70 produces an alpha symbol and an omega symbol to a period of four years. That same period is also a represented as three and a half years, which in turn aligns with the three and a half prophetic years that papal Rome trampled down the sanctuary.
Entandikwa y’okubinjeezebwa okw’emyaka ena okwa Cestius mu 66, ate oluvannyuma n’okuggwawo kwakwo okwa Tito mu 70, kuleeta akabonero ak’alpha n’akabonero ak’omega ku kiseera eky’emyaka ena. Ekiseera ekyo kyennyini era kikiikirirwa ng’emyaka esatu n’ekitundu, era ekyo nakyo kikwatagana n’emyaka esatu n’ekitundu egy’obunnabbi Roma eya paapa gye yalinnyirira ahera.
But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11: 2, 3.
Naye olubiri oluli ebweru wa yeekaalu oluleke, so tobulupima; kubanga luwaddeyo eri ab’amawanga: era ekibuga ekitukuvu balikiryanga n’ebigere emyezi ana mu ebiri. Era ndiwa amaanyi eri abajulirwa bange ababiri, era baliragula ennaku lukumi mu bibiri mu nkaaga, nga bambadde ebibukutu. Okubikkulirwa 11:2, 3.
And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.
Era baligwa n’obwogi bw’ekitala, era balitwalibwa mu buwaŋŋanguse mu mawanga gonna: era Yerusaalemi kiririnnyirirwa Abamawanga, okutuusa ebiseera by’Abamawanga lwe birituukirira. Lukka 21:24.
It is essential to note that I am employing both “inclusive” and “exclusive” reckoning to the period represented by the alpha symbol of Cestius unto the omega symbol of Titus. This identifies that two applications of time are represented with one history. We have already dealt with this biblical principle when we considered (many articles ago), the time between Jesus’ visit to Caesarea-Philippi (Panium) and His trip to the Mount of Transfiguration. Two biblical authors record six days and one eight days.
Kyetaagisa nnyo okumanya nti nkozesa okubalirira okw’“okugattaamu” n’okw’“okuggyamu” ku kiseera ekikiikirirwa akabonero ka alufa aka Cestius okutuuka ku kabonero ka omega aka Titus. Kino kiraga nti enkola bbiri ez’ebiseera zikiikirirwa mu byafaayo bimu. Twamala dda okukwata ku musingi guno ogw’Ebyawandiikibwa bwe twalowoozaako (mu biwandiiko bingi emabega), ku kiseera ekiri wakati w’okukyalira kwa Yesu e Kayisaaliya-Firipi (Panium) n’olugendo lwe okugenda ku Lusozi olw’Okukyusibwa. Abawandiisi ba Bayibuli babiri bawandiika ennaku mukaaga, ate omu ennaku munaana.
And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart. Matthew 17:1.
Awo oluvannyuma lw’ennaku mukaaga Yesu n’atwala Peetero ne Yakobo ne Yokaana muganda we, n’abalinnyisa ku lusozi oluwanvu nga bali bokka. Matayo 17:1.
And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them. Mark 9:2.
Awo oluvannyuma lw’ennaku mukaaga, Yesu n’atwala Peetero ne Yakobo ne Yokaana, n’abalinnyisa ku lusozi oluwanvu nga bali bokka; n’afuusibwa endabika ye mu maaso gaabwe. Makko 9:2.
And it came to pass about an eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray. Luke 9:28.
Awo olwatuuka nga wayise ennaku munaana nga ebigambo ebyo byogeddwa, n’atwala Peetero ne Yokaana ne Yakobo, n’alinnya ku lusozi okusaba. Lukka 9:28.
The destruction of Jerusalem has a “more direct” application to the latter days, and that destruction is two witnesses represented by Babylon and Rome. The two witnesses align with one another but provide different and essential prophetic characteristics in order to amplify the truth. The siege by Rome (66 to 70) was four years that also represents three and a half years. The three and a half years connects with the trampling down of the sanctuary and host accomplished by both paganism and papalism. The trampling down by papalism was for three and a half symbolic years as typified by a literal three and a half years in the siege by Rome.
Okuzikiriza kwa Yerusaalemi kulina okukozesebwa “okusinga obutereevu” ku nnaku ez’oluvannyuma, era okuzikiriza okwo kujulirwa bajulirwa babiri abakiikirirwa Babulooni ne Rooma. Abajulirwa abo bombi bakkiriziganya ne bannaabwe, naye buli omu awa engeri ez’enjawulo era ez’omugaso ez’obunnabbi okusobola okwongera amaanyi ku mazima. Okuzingizibwa kwa Rooma (66 okutuuka ku 70) kwali kwa myaka ena era era kikiikirira emyaka esatu n’ekitundu. Emyaka esatu n’ekitundu egyo gikwatagana n’okulinnyirira awatukuvu n’eggye okwatuukirizibwa obupagaani n’obwapapa byombi. Okulinnyirira okw’obwapapa kwali kwa myaka esatu n’ekitundu egy’obubonero, nga bwe kwafaananyizibwa emyaka esatu n’ekitundu egyennyini mu kuzingizibwa kwa Rooma.
That four-year siege also connects with the four-year periods associated with the prophetic line that identifies the lifting up of Islam and thereafter the lifting up of the movement of both the first and second and then the third angels. Cestius to Titus intersects with the wheel of papal Rome and also the wheel of Islam. The wheel of Rome and the three and a half years of Cestius and Titus intersects with papal Rome’s three and a half symbolic years, thus identifying the two entities of pagan and papal Rome. The wheel of Islam is connected by the same history as understood as four years, but just as with the wheel of Rome in that history, Islam is associated with a second power subject to the wheel of Islam—that being Adventism. The period of three and a half years represents Rome in both its phases, and the four-year period represents Islam and Adventism. Pagan and papal Rome cannot be separated prophetically and neither can Islam and Adventism.
Okuzingizibwa okwo okw’emyaka ena nakwo kukwatagana n’ebiseera eby’emyaka ena ebigattibwa ku lunyiriri olw’obunnabbi olulumiriza okuyimusibwa kw’Obusiraamu, era oluvannyuma okuyimusibwa kw’entambula ey’omubaka ow’olubereberye n’owokubiri, ate oluvannyuma ow’okusatu. Cestius okutuuka ku Titus kisalangana n’enziga ya Rooma ey’obwa papa era n’enziga y’Obusiraamu. Enziga ya Rooma n’emyaka esatu n’ekitundu ebya Cestius ne Titus bisalangana n’emyaka esatu n’ekitundu egy’akabonero eya Rooma ey’obwa papa, bwe kityo ne biraga ebintu bibiri, kwe kugamba Rooma ey’obupagaani ne Rooma ey’obwa papa. Enziga y’Obusiraamu egattibwa ku byafaayo bye bimu nga bitegeereddwa ng’emyaka ena, naye nga bwe kiri ku nziga ya Rooma mu byafaayo ebyo, Obusiraamu bugattibwa ku buyinza obwokubiri obuli wansi w’enziga y’Obusiraamu—obwo nga bwe Bwadiventi. Ekiseera eky’emyaka esatu n’ekitundu kikiikirira Rooma mu mitendera gyayo gyombi, ate ekiseera eky’emyaka ena kikiikirira Obusiraamu ne Bwadiventi. Rooma ey’obupagaani ne Rooma ey’obwa papa tebisobola kwawulibwa mu buryo bw’obunnabbi, era ne Obusiraamu ne Bwadiventi nabyo bwe bityo tebisobola kwawulibwa.
This demands prophetically that when we consider the siege of Babylon that two understandings of time should be seen in the illustration of the eighteen-month siege. Two representations of time in the siege brought by Rome, prophetically demand two representations of time in the siege brought by Nebuchadnezzar. Nebuchadnezzar’s siege of eighteen months also can be understood as a symbol of one and a half years. Eighteen months is one and a half years, and one and a half can be expressed as 1.5 years. The siege of Nebuchadnezzar was both eighteen months and one point five (1.5) years.
Kino mu bwannabbi kyetaagisa nti bwe tulowooza ku kuzingizibwa kwa Babulooni, okutegeera obudde okubiri kulina okulabibwa mu kifaananyi eky’okuzingizibwa okw’emyezi kkumi na munaana. Okukiikirira obudde okubiri mu kuzingizibwa okwaletebwa Rooma, mu bwannabbi kwetaagisa okukiikirira obudde okubiri mu kuzingizibwa okwaletebwa Nebukadduneeza. Okuzingizibwa kwa Nebukadduneeza okw’emyezi kkumi na munaana nakwo kuyinza okutegeerwa ng’akabonero k’omwaka gumu n’ekitundu. Emyezi kkumi na munaana gwe mwaka gumu n’ekitundu, era ekitundu n’ekitundu kiyinza okulagibwa nga emyaka 1.5. Okuzingizibwa kwa Nebukadduneeza kwali kwa myezi kkumi na munaana era era kwa myaka 1.5.
The eighteen months addresses the power that was to trample down Jerusalem and the 1.5 years addresses Islam. The prophetic wheel of reckoning that identifies eighteen months identifies Babylon and the other prophetic wheel of reckoning identifies Islam. We have not yet set forth an explanation of how we arrive at the application of the 1.5 years in connection with Islam, but it should be noted that the two reckonings of time in the destruction brought by Rome connected with the prophetic wheel of Rome, (both pagan and papal), and the other reckoning connected with the prophetic wheel of Islam. These characteristics are found in both the alpha and omega destruction's of Jerusalem.
Emyezi kkumi na munaana gyogera ku buyinza obw’okulinyirira Yerusaalemi, era emyaka 1.5 gyogera ku Obusiraamu. Namuziga ow’obunnabbi ow’okubalirira aggulawo emyezi kkumi na munaana aggulawo Babulooni, era namuziga omulala ow’obunnabbi ow’okubalirira aggulawo Obusiraamu. Tunnaba kuteekawo kunnyonnyola kw’engeri gye tutuukiramu ku nkola y’emyaka 1.5 mu nkolagana n’Obusiraamu, naye kirina okwetegerezebwa nti okubala kwombi okw’ebiseera mu kuzikirizibwa okwaletebwa Rooma kukwatagana ne namuziga ow’obunnabbi owa Rooma, (ey’obupagaani n’ey’obwapapa), n’okubala okulala okukwatagana ne namuziga ow’obunnabbi ogwa Obusiraamu. Engeri zino zisangibwa mu kuzikirizibwa kwombi okwa Yerusaalemi, okwa alufa n’okwa omega.
The four-year siege of Jerusalem with Cestius and Titus represent the ending of a prophetic line that began with a thirty-eight-year period that concluded with a four-years siege symbolizing the lifting up of Islam, and the final four-year period in that very same line represents the lifting up of the ensign of the one hundred and forty-four thousand.
Okuzingizibwa kwa Yerusaalemi okw’emyaka ena awamu ne Cestius ne Tito kikiikirira enkomerero y’olunyiriri olw’obunnabbi olwatandika n’ekiseera ky’emyaka amakumi asatu mu munaana ekyakomera mu kuzingizibwa okw’emyaka ena nga kukiikirira okuyimusibwa kw’Obusiraamu, era ekiseera ekisembayo eky’emyaka ena mu lunyiriri olwo lwennyini kikiikirira okuyimusibwa kw’akabonero k’abo akakadde mu enkumi kkumi n’enkumi nnya.
We will continue these things in the next article.
Tujja kweyongera ku bintu bino mu kiwandiiko ekiddako.