The prophetic line which I am identifying as ‘the wheel of Josiah’ begins with the rebellion of ancient Israel as they rejected God as their king in 1097 BC. The first three kings (Saul, David and Solomon) are identified as reigning for forty years, from 1097 BC through to 977 BC. At Solomon’s death the rebellion of Jeroboam and the ten northern tribes finish the line of the first three kings, and begins a line of kings in both the northern and southern kingdoms.
Olunyiriri olw’obunnabbi lwe nzisaako erya “nnamuziga wa Yosiya” lutandikira ku bujeemu bwa Isiraeri eky’edda bwe baagaanira ddala Katonda okuba Kabaka waabwe mu 1097 BC. Bakabaka abasooka abasatu (Sawulo, Dawudi ne Sulemaani) boogerwako ng’abafuga emyaka amakumi ana, okuva mu 1097 BC okutuuka mu 977 BC. Sulemaani bwe yafa, obujeemu bwa Yerobowaamu n’ebika ekkumi eby’obukiikakkono bumaliriza olunyiriri lwa bakabaka abo abasooka abasatu, era butandika olunyiriri lwa bakabaka mu bwakabaka obw’obukiikakkono ne mu bwakabaka obw’obukiikaddyo.
The first three kings are a symbol of many truths, but one of the wheels of truth which they are connected to is the last three kings of Judah—Jehoiakim, Jehoiachin and Zedekiah, who in turn represent Cyrus, Darius and Artaxerxes. Cyrus, Darius and Artaxerxes in turn represent their three decrees reaching from 516 BC to 457 BC; who in turn represent the three angels of Revelation fourteen that arrive in 1798, April 19, 1844 and October 22, 1844, respectively. The history of the arrival of the three angels of Revelation fourteen is repeated to the very letter in the sealing time of the one hundred and forty-four thousand, thus identifying that the prophetic line that begins with the anointing of Saul as king reaches its conclusion when the church triumphant is anointed at the soon-coming Sunday law. The line includes the wheel of king Josiah, that reaches back to Jeroboam’s rebellion of Bethel and Dan in 977 BC.
Bakabaka basatu abasooka ba kabonero ka mazima mangi, naye ekimu ku nnamuziga ez’amazima ze bakwatagana nazo be bakabaka basatu abasembayo aba Yuda—Yekoyakimu, Yekoyakini ne Zeddekiya, nabo ate nga bakiikirira Kuulo, Daliyo ne Alutagizerugizi. Kuulo, Daliyo ne Alutagizerugizi nabo ate bakiikirira ebiragiro byabwe ebisatu ebiva mu 516 BC okutuuka mu 457 BC; nabyo ate nga biriikirira bamalayika abasatu ab’Okubikkulirwa essuula kkumi na nnya abajja mu 1798, nga April 19, 1844 ne October 22, 1844, buli omu mu kifo kye. Ebyafaayo eby’okujja kwa bamalayika abasatu ab’Okubikkulirwa essuula kkumi na nnya byeddibwamu ddala nga bwe biri mu kiseera eky’okussibwako akabonero ak’abantu obukumi kikumi mu enkumi nnya mu enkumi nnya, bwe kityo ne kiraga nti olunyiriri olw’obunnabbi olutandika n’okufukibwako amafuta kwa Sawulo ng’afuuka kabaka lutuuka ku nkomerero yaalwo ekkanisa ewangudde bwe efukibwako amafuta ku tteeka lya Ssande erigenda okujja amangu. Olunyiriri luno lulimu nnamuziga wa kabaka Yosiya, atuuka emabega okutuuka ku bujeemu bwa Yerobowaamu obw’e Beseri ne Ddaani mu 977 BC.
Twenty-two
Abiri mu bbiri
Jeroboam possesses the symbolism of twenty-two, for he reigned for twenty-two years, thus tying his witness into the history represented by twenty-two, which is a symbol of the combination of Divinity with humanity as illustrated by Daniel’s marah vision in the twenty-second day, and the number two hundred and twenty, of which, the number twenty-two is a tithe.
Yarobowa alina obubonero bwa amakumi abiri mu bbiri, kubanga yafuga emyaka amakumi abiri mu bbiri, bwe kityo n’agatta obujulirwa bwe ku byafaayo ebikiikirirwa amakumi abiri mu bbiri, ekibeera akabonero ak’okwegatta kw’Obwakatonda n’obuntu nga bwe kiragiddwa mu kwolesebwa kwa marah kwa Danyeri ku lunaku olw’amakumi abiri mu bbiri, ne mu muwendo bibiri mu kikumi mu amakumi abiri, nga ku guno, omuwendo amakumi abiri mu bbiri gwe kitundu eky’ekkumi.
And the days which Jeroboam reigned were two and twenty years: and he slept with his fathers, and Nadab his son reigned in his stead. 1 Kings 14:20.
Awo ennaku Yerobowaamu ze yafugiramu zaali amakumi abiri mu bbiri: n’agalamira wamu ne bajjajjaabe, era Nadaabu mutabani we n’afuga mu kifo kye. 1 Bassekabaka 14:20.
The ‘at-One-Ment,’ representing the combination of Divinity and humanity is the work of Christ that began on October 22, or the tenth month (Gregorian); ten time twenty-two equals two hundred and twenty. Jeroboam set up counterfeit altars at both Bethel and Dan, and is therefore a symbol of the counterfeit worship of Sunday in connection with the combination of church (Bethel: meaning church) and state (Dan: meaning judgment).
“Okubeera Omu,” ekiraga okugatta Obwakatonda n’obuntu, gwe mulimu gwa Kristo ogwatandika nga 22 Okitobba, oba omwezi ogw’ekkumi (Gregorian); kkumi emirundi amakumi abiri mu bbiri kyenkana bibiri n’amakumi abiri. Yerobowaamu yassaawo ebyoto eby’obulimba e Beseri ne Ddaani byombi, era n’olwekyo kabonero akalaga okusinza kwa Sande okw’obulimba nga kukwatagana n’okugatta ekkanisa (Beseri: kitegeeza ekkanisa) n’eggwanga (Ddaani: kitegeeza omusango).
Then Jeroboam built Shechem in mount Ephraim, and dwelt therein; and went out from thence, and built Penuel. And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:25–33.
Awo Yerobowaamu n’azimba Sekemu ku lusozi Efulayimu, n’abeera omwo; n’avaayo, n’azimba Penueri. Yerobowaamu n’ayogera mu mutima gwe nti, Kaakano obwakabaka bunaaddayo eri ennyumba ya Dawudi: abantu bano bwe banaayambukanga okuwaayo ssaddaaka mu nnyumba ya Mukama e Yerusaalemi, omutima gw’abantu bano gunaakyukira nate eri mukama waabwe, ye Lekobowaamu kabaka wa Yuda; era banaanzita, ne baddayo eri Lekobowaamu kabaka wa Yuda. Awo kabaka bwe yamala okuteesa, n’akola ennyana bbiri eza zzaabu, n’abagamba nti, Kibasusse okwambuka e Yerusaalemi: laba bakatonda bo, ggwe Isiraeri, abaakuggya mu nsi y’e Misiri. N’ateeka emu mu Beseri, n’endala n’agiteeka mu Ddaani. Era ekintu ekyo ne kifuuka ekibi: kubanga abantu baagenda okusinziza mu maaso g’emu, okutuuka ddala mu Ddaani. N’azimba ennyumba ez’ebifo ebigulumivu, n’afuula bakabona nga bava mu ba wansi ab’abantu, abataali ba ku batabani ba Leevi. Yerobowaamu n’assaawo embaga mu mwezi ogw’omunaana, ku lunaku olw’ekkumi n’ettaano olw’omwezi, ng’efaanana embaga eri mu Yuda, n’awaayo ku kyoto. Bw’atyo bwe yakolera mu Beseri, ng’awaayo ssaddaaka eri ennyana ze yakola: era n’assa mu Beseri bakabona b’ebifo ebigulumivu bye yakola. Bw’atyo n’awaayo ku kyoto kye yakola mu Beseri ku lunaku olw’ekkumi n’ettaano olw’omwezi ogw’omunaana, gwe mwezi gwe yeeteerawo mu mutima gwe; n’assaawo embaga eri abaana ba Isiraeri: n’awaayo ku kyoto, n’ayokya obubaane. 1 Bassekabaka 12:25–33.
In the foundational history of the ten northern tribes, there was a rebellion that had been typified by Israel's rejection of God as king, and also by the rebellion of Aaron and the golden calf. Aaron’s rebellion was at the foundational history of ancient Israel and Jeroboam’s was at the foundational history of the ten northern tribes. “Line upon line” Aaron, as a high priest represents the church and Jeroboam as king, represents the state. Those two foundational rebellions are a line that includes the foundational rebellion of the people of Israel in desiring a human king.
Mu ebyafaayo eby’omusingi eby’ebika ekkumi eby’obukiikakkono, waaliwo okujeemera okwabadde kwalagulwa dda mu Isiraeri okugaana Katonda okuba Kabaka waabwe, era ne mu kujeemera kwa Alooni n’ennyana eya zaabu. Okujeemera kwa Alooni kwali mu byafaayo eby’omusingi eby’Isiraeri ey’edda, ate okwa Yerobowaamu kwali mu byafaayo eby’omusingi eby’ebika ekkumi eby’obukiikakkono. “Olunyiriri ku lunyiriri,” Alooni, ng’ali kabona asinga obukulu, akiikirira ekkanisa, ne Yerobowaamu, ng’ali kabaka, akiikirira eggwanga. Ebyo okujeemera ebibiri eby’omusingi bikola olunyiriri olulimu n’okujeemera okw’omusingi okw’abantu ba Isiraeri bwe beegomba kabaka ow’obuntu.
490
490
There are three periods of four hundred and ninety years in the sacred history that is represented in the book of Ezekiel, and one was associated with the kings, the other with the sanctuary and the other with the host. Those three periods align with the rebellion of Aaron, (the sanctuary), Saul (the host) and Jeroboam (the king). Of the three symbols of prophet, priest and king, it is king Saul who is identified as prophesying, and Aaron was the priest, and Jeroboam was the king.
Mu byafaayo mulimu ebiseera bisatu eby’emyaka ebina mu kyenda mu byafaayo ebitukuvu ebikiikirirwa mu kitabo kya Ezeekyeri; era ekimu kyali kikwatagana ne bakabaka, ekirala n’awatukuvu, ate ekirala n’eggye. Ebyo ebiseera bisatu bikwatagana n’obujeemu bwa Alooni, (awatukuvu), Sawulo (eggye), ne Yerobowaamu (kabaka). Ku bubonero obusatu obwa nnabbi, kabona ne kabaka, ye kabaka Sawulo y’ategeerekebwa ng’alagula, era Alooni ye yali kabona, ne Yerobowaamu yali kabaka.
And it came to pass, when all that knew him beforetime saw that, behold, he prophesied among the prophets, then the people said one to another, What is this that is come unto the son of Kish? Is Saul also among the prophets? And one of the same place answered and said, But who is their father? Therefore it became a proverb, Is Saul also among the prophets? 1 Samuel 10:11, 12.
Awo olwatuuka, bonna abaali bamumanyi edda bwe baalaba nti, laba, yali alagula wamu ne bannabbi, abantu ne boogeragana bokka na bokka nti, Kiki kino ekituuse ku mwana wa Kiisi? Sawulo naye ali mu bannabbi? Omu ku abo ab’omu kifo ekyo n’addamu n’agamba nti, Naye kitaabwe be baani? Kyeyava kifuuka olugero nti, Sawulo naye ali mu bannabbi? 1 Samwiri 10:11, 12.
The church triumphant consists of a thirty-year old prophet, a thirty-year old priest and a thirty-year old king, represented by Ezekiel who began in the thirtieth year, Joseph who began his service in the thirtieth year and king David who began to reign in his thirtieth year. The church triumphant is represented in the last eight chapters of the book of Ezekiel as the temple that fills the earth, and the church triumphant is Philadelphia, which is the eighth church that is of the seven.
Ekkanisa ey’obuwanguzi erimu nnabbi wa myaka amakumi asatu, ne kabona wa myaka amakumi asatu, era ne kabaka wa myaka amakumi asatu; nga kino kiikiddwa ku Ezeekyeri eyatandika mu mwaka ogw’amakumi asatu, Yusufu eyatandika okuweereza mu mwaka ogw’amakumi asatu, ne kabaka Dawudi eyatandika okufuga mu mwaka gwe ogw’amakumi asatu. Ekkanisa ey’obuwanguzi ekiikiddwa mu ssuula munaana ezisembayo ez’omu kitabo kya Ezeekyeri ng’e ye ye yeekaalu ejjuza ensi, era ekkanisa ey’obuwanguzi ye Firaderufiya, ekkanisa ey’omunaana eri mu musanvu.
The prophetic line of Josiah that began in 977 BC ends at the soon-coming Sunday law. The purification and sealing of the one hundred and forty-four thousand that began on December 31, 2023, began when Michael descended to resurrect the two witnesses of Revelation eleven. 2023 arrived twenty-two years after September 11, 2001, just as the Alien and Sedition Acts of 1798 arrive twenty-two years after the Declaration of Independence in 1776. Jeroboam’s twenty-two-year reign began in 977 BC when the prophecy of Josiah was set forth. At that time the disobedient prophet of 1 Kings chapter thirteen, confronted Jeroboam’s apostasy just as Moses confronted Aaron’s apostasy, and Samuel confronted the host who desired a king. Those confrontations against foundational apostasies represented by the message of the disobedient prophet, Moses and Samuel represent the loud cry of the third angel at the Sunday law. It is the warning message proclaimed by the ensign, which is represented in the history of Jeroboam as the prediction of Josiah accompanied with a “sign.”
Olunyiriri olw’obunnabbi olwa Yosiya olwatandika mu 977 BC lukoma ku tteeka lya Ssande erigenda okujja amangu. Okutukuza n’okuteeka akabonero ku kasiriivu kamu mu enkumi kikumi mu obunaana mu bina, okwatandika nga December 31, 2023, kwatandika Mikayiri bwe yakkira okuzuukiza abajulirwa babiri ab’omu Okubikkulirwa essuula ekkumi n’emu. Omwaka 2023 gwatuuka emyaka amakumi abiri mu ebiri nga gayise okuva ku September 11, 2001, nga bwe kiri nti Alien and Sedition Acts eza 1798 zituuka emyaka amakumi abiri mu ebiri nga giyise okuva ku Declaration of Independence mu 1776. Obwakabaka bwa Yerobowaamu obw’emyaka amakumi abiri mu ebiri bwatandika mu 977 BC, obunnabbi bwa Yosiya lwe bwateekebwawo. Mu biro ebyo nnabbi eyajeema ow’omu 1 Bassekabaka essuula eya kkumi n’essatu yayolekagana n’obujeemu bwa Yerobowaamu, nga Musa bwe yayolekagana n’obujeemu bwa Alooni, era nga Samwiri bwe yayolekagana n’ekibiina ekyegomba kabaka. Okwolekagana okwo okuwakanya obujeemu obw’oku ntandikwa, obukiikirirwa obubaka bwa nnabbi eyajeema, Musa ne Samwiri, kikiikirira okukaaba okw’amaanyi okw’omumalayika ow’okusatu ku tteeka lya Ssande. Bwe bubaka obw’okulabula obulangirirwa akabonero, akakiikirirwa mu byafaayo bya Yerobowaamu ng’okulagula kwa Yosiya okuwerekerebwa “akabonero.”
And, behold, there came a man of God out of Judah by the word of the Lord unto Bethel: and Jeroboam stood by the altar to burn incense. And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee. And he gave a sign the same day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. And it came to pass, when king Jeroboam heard the saying of the man of God, which had cried against the altar in Bethel, that he put forth his hand from the altar, saying, Lay hold on him. And his hand, which he put forth against him, dried up, so that he could not pull it in again to him.
Era, laba, omusajja wa Katonda n’ajja ng’ava mu Yuda olw’ekigambo kya Mukama n’ajja e Beseri; era Yerobowaamu yali ayimiridde ku kyoto okwotereza obubaani. N’ayogerera waggulu eri ekyoto mu kigambo kya Mukama, n’agamba nti, Ai ekyoto, ekyoto, bw’atyo bw’ayogera Mukama nti, Laba, omwana alizaalibwa eri ennyumba ya Dawudi, erinnya lye Yosiya; era ku ggwe alisaddaaka bakabona b’ebifo ebigulumivu abootereza obubaani ku ggwe, era amagumba g’abantu galyokerwa ku ggwe. Era n’awa akabonero ku lunaku olwo, ng’agamba nti, Kano ke kabonero Mukama k’ayogedde; laba, ekyoto kiryatika, n’evvu eriri ku kyo liriyiwa. Awo olwatuuka kabaka Yerobowaamu bwe yawulira ebigambo by’omusajja wa Katonda eyakaabira waggulu ku kyoto mu Beseri, n’agolola omukono gwe ng’aggya ku kyoto, ng’agamba nti, Mumukwate. Omukono gwe gwe yagolola okumwolekera ne gukala, n’atayinza kuguzza nate gy’ali.
The altar also was rent, and the ashes poured out from the altar, according to the sign which the man of God had given by the word of the Lord. And the king answered and said unto the man of God, Intreat now the face of the Lord thy God, and pray for me, that my hand may be restored me again. And the man of God besought the Lord, and the king’s hand was restored him again, and became as it was before. And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. So he went another way, and returned not by the way that he came to Bethel. 1 Kings 13:1–10.
Era n’ekyoto kyali kyatika, n’evvu eryaweerera okuva ku kyoto, ng’akabonero bwe kaali akawereddwa omusajja wa Katonda olw’ekigambo kya Mukama. Awo kabaka n’addamu n’agamba omusajja wa Katonda nti, Weegayirire kaakano mu maaso ga Mukama Katonda wo, onsaabire, omukono gwange gulyoke gunkomerewo nate. Omusajja wa Katonda ne yeegayirira Mukama, omukono gwa kabaka ne gunkomera nate, ne gufuuka nga bwe gwali oluberyeberye. Kabaka n’agamba omusajja wa Katonda nti, Jjangu ewuwaange, weewummuzeeko, era nnaakuwa empeera. Omusajja wa Katonda n’agamba kabaka nti, Ne bw’onampa ekitundu ky’ennyumba yo, sijja kugenda naawe, so sijja kuliira mmere wadde okunywera amazzi mu kifo kino: kubanga bwe ntyo bwe nnalagirwa olw’ekigambo kya Mukama, ng’agamba nti, Tolya mmere, so tonywa mazzi, so todda mu kkubo lye wasaba okuyita. Bw’atyo n’agenda mu kkubo eddala, so n’ataddayo mu kkubo lye yajja okuyita e Beseri. 1 Bassekabaka 13:1–10.
The prophet’s refusal to eat with Jeroboam in spite of the offer of “half thine house” aligns with Herod’s promise to Salome of half of his kingdom.
Okugaana kwa nnabbi okulya ne Yerobowaamu wadde ng’amusuubizzaamu “ekitundu ky’ennyumba yo” kukwatagana n’endagaano ya Kerode eri Salome ey’okumuwa ekitundu ky’obwakabaka bwe.
And when a convenient day was come, that Herod on his birthday made a supper to his lords, high captains, and chief estates of Galilee; And when the daughter of the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee. And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom. And she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist. Mark 6:21–24.
Era a lokuddu olusaanidde bwe lwatuuka, Kerode bwe yakola embaga ku lunaku lw’amazaalibwa ge eri abakungu be, n’abakulu b’eggye, n’ab’amaanyi ab’e Ggaliraaya; awo muwala wa Kerodiya oyo bwe yayingira n’azina, n’asanyusa Kerode n’abo abaali batudde naye, kabaka n’agamba omuwala nti, Nsaba kyonna ky’oyagala, era nnaakikuwa. N’amulayirira nti, Kyonna ky’ononsaba, nnaakikuwa, okutuusa ku kitundu ky’obwakabaka bwange. N’afuluma n’agamba nnyina nti, Nnaasaba ki? Naye n’agamba nti, Omutwe gwa Yokaana Omubatiza. Makko 6:21–24.
Herod’s pledge of half his kingdom took place at his birthday. Herod is a symbol of Rome, and the ten kings of Revelation seventeen are typified by the tenfold division of Rome in Daniel chapter seven, and the ten toes of chapter two. His birthday is marked when the sixth kingdom is replaced by the seventh kingdom at the Sunday law, and in this sense, it is the birthday of the United Nations as the seventh kingdom of Bible prophecy. At the soon-coming Sunday law, the ten kings, represented by Jeroboam’s ten northern tribes, agree to give their kingdom to the beast for one hour in Revelation ‘seventeen’.
Obweyamo bwa Kerode obw’okumuwa ekitundu ky’obwakabaka bwe kyaliwo ku lunaku lwe olw’amazaalibwa ge. Kerode kabonero ka Rooma, era bakabaka ekkumi ab’omu Kubikkulirwa ekkumi na musanvu balagibwa olw’okwawulwamu kwa Rooma mu bitundu ekkumi mu Danyeri essuula ey’omusanvu, ne mu bigere ekkumi eby’essuula ey’okubiri. Olunaku lwe olw’amazaalibwa lwe luteekebwako akabonero nga obwakabaka obw’omukaaga busikizibwa obw’omusanvu mu mateeka ga Ssande, era mu ngeri eno, ge mazaalibwa g’Omukago gw’Amawanga Amagatte ng’obwakabaka obw’omusanvu obw’obunnabbi obw’omu Bayibuli. Mu mateeka ga Ssande agali kumpi okujja, bakabaka ekkumi, abakiikirirwa ebika ekkumi eby’obukiikakkono ebya Yerobowaamu, bakkiriza okuwa ensi yaabwe eri ensolo okumala essaawa emu mu Kubikkulirwa “ekkumi na musanvu”.
For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:17.
Kubanga Katonda yabateeka mu mitima gyabwe okukola by’ayagala, n’okubeera mu ndowooza emu, n’okuwa ensolo obwakabaka bwabwe, okutuusa ebigambo bya Katonda lwe birituukirira. Okubikkulirwa 17:17.
Before we take up Ezekiel’s prophecy of chapter four, we will identify the ‘thirteen’ times Ezekiel directly identifies a date. Those thirteen waymarks break down generally between the world and God’s people. The world represented by Egypt is placed into a direct date six times, and Tyre is addressed once, and the other six times Jerusalem is the subject. The book begins in 592 BC which is the thirtieth year of the seventeenth Jubilee cycle and verse one of chapter forty of Ezekiel identifies October 22, 573 BC as the end of the cycle. The Jubilee cycle represents the sealing time of the one hundred and forty-four thousand from 9/11 unto the soon-coming Sunday law, which in turn is represented in a fractal of that very history from December 31, 2023 unto the soon-coming Sunday law. Both periods were typified by August 11, 1840 unto October 22, 1844.
Nga tetunnaba okussa ku bunnabbi bwa Ezeekyeri obw’omu ssuula ey’okuna, tunaasooka kulaga emirundi “ekkumi n’esatu” Ezeekyeri gy’ategeeza butereevu olunaku. Obubonero obwo ekkumi n’obusatu bwawulwamu mu ngeri ey’awamu wakati w’ensi n’abantu ba Katonda. Ensi, ekikirira Misiri, eteekebwa ku lunaku olugere emirundi mukaaga, ne Ttuulo eyogerwako omulundi gumu, ate emirundi emirala mukaaga Yerusaalemi ye nsonga enkulu. Ekitabo kitandika mu mwaka 592 BC, gwe mwaka ogw’asatu mu Jjubiri ow’olukalala olw’ekkumi n’omusanvu, era olunyiriri olusooka olw’essuula ey’amakumi ana eya Ezeekyeri lutegeeza nga October 22, 573 BC gwe nkomerero y’olukalala olwo. Olukalala lwa Jjubiri lukiikirira ekiseera eky’okuteekako envumbo eri abo akakadde kamu mu enkumi amakumi ana mu nnya okuva ku 9/11 okutuuka ku Sunday law enaatera okujja, era nayo ekiikirirwa mu fractal y’ebyafaayo ebyo byennyini okuva ku December 31, 2023 okutuuka ku Sunday law enaatera okujja. Ebiseera byombi byaalagibwako nga bifaananako okuva ku August 11, 1840 okutuuka ku October 22, 1844.
On August 11, 1840 no less a personage than Jesus Christ descended as the mighty angel of Revelation ten who brought a little book that God’s people were to take and eat. The same angel again descended at 9/11 to mark the beginning of the sealing time. The same angel descended on December 31, 2023 to resurrect the two witnesses who had been slain in the street of that great city of Sodom and Egypt, where also the Lord was crucified. That descent marked the closing period of the sealing time. Within the fractal period of December 31, 2023 unto the Sunday law, Ezekiel the priest is given a vision of the temple in heaven. At that time, he is made dumb and only speaks when God commands him to do so. His condition lasts until the soon-coming Sunday law, represented by the destruction of Jerusalem.
Nga nga 11 Agusito, 1840 tewali muntu mulala yenna okutira ddala Yesu Kristo ye yakkira ng’omumalayika ow’amaanyi ow’omu Okubikkulirwa essuula ey’ekkumi, eyaleeta akatabo akatono abantu ba Katonda kwe baali balina okutwala ne balya. Omumalayika oyo yakkirawo nate ku 9/11 okulamula entandikwa y’ebiseera eby’okuteekebwako akabonero. Omumalayika oyo yakkira nga 31 Desemba, 2023, okuzuukiza abajulirwa ababiri abaali battiddwa mu luguudo olw’ekibuga ekyo ekinene ekya Sodomu ne Misiri, era ne Mukama waabwe mwe yakomererwa. Okwakkira okwo kwalaga ekiseera eky’okuggalawo eky’ebiseera eby’okuteekebwako akabonero. Munda mu kiseera kya fractal okuva nga 31 Desemba, 2023 okutuuka ku tteeka lya Ssande, Ezeekyeri kabona aweebwa okwolesebwa okw’ennyumba entukuvu eri mu ggulu. Mu kiseera ekyo, afuulibwa kasiru era ayogera bw’ayawuliddwa Katonda okukola bw’atyo. Embeera ye eyo ebaawo okutuusa ku tteeka lya Ssande erina okujja amangu, erikiikirirwa okuzikirizibwa kwa Yerusaalemi.
As with John, Ezekiel is commanded to take the book that was in the descending angel’s hand in Revelation ten, and also told to eat the book of lamentation, mourning and woe.
Nga nga Yokaana bwe kyali, Ezeekyeri alagirwa okutwala ekitabo ekyali mu mukono gwa malayika eyakka mu Kubikkulirwa kkumi, era era alagirwa okulya ekitabo eky’okukungubaga, eky’okukaaba n’ennaku.
But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Ezekiel 2:8–10.
Naye ggwe, omwana w’omuntu, wulira kye nkugamba; toba mujeemu ng’ennyumba eri eyo ey’abajeemu bwe kiri: yasama akamwa ko, olye kye nkuwa. Awo bwe natunula, laba, omukono ne guweerezebwa gye ndi; era, laba, omwo mwalimu omuzingo gw’ekitabo; n’agwanjula mu maaso gange; era gwawandiikibwamu munda n’ebweru: era omwo mwawandiikibwamu okukuba ebiwoobe, n’okukungubaga, n’obuyinike. Ezekyeri 2:8–10.
The message is represented as a threefold message, thus typifying the message of the three angels of Revelation fourteen. It is therefore the sealing message of the third angel that seals those within Jerusalem who are lamenting and mourning the sin of the church and the land as represented in chapter nine of Ezekiel and chapter seven of Revelation.
Obubaka bukiikirizibwa ng’obubaka obw’emirundi esatu, bwe butyo ne buba nga bulaga obubaka bw’abamalayika abasatu obw’omu Okubikkulirwa essuula kkumi na nnya. N’olwekyo, bwe bubaka obw’okusiba akabonero obw’omumalayika ow’okusatu obussa akabonero ku abo abali munda mu Yerusaalemi abakaaba era abawubaala olw’ekibi ky’ekkanisa n’ensi, nga bwe kiriikirizibwa mu Ezeekyeri essuula omwenda ne mu Okubikkulirwa essuula musanvu.
And the glory of the God of Israel was gone up from the cherub, whereupon he was, to the threshold of the house. And he called to the man clothed with linen, which had the writer’s inkhorn by his side; And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. Ezekiel 9:3, 4.
Awo ekitiibwa kya Katonda wa Isiraeri ne kirinnya okuva ku Kerubi, gy’ yali, ne kituuka ku mulyango gw’ennyumba. N’akoowoola omusajja eyali ayambadde bafuta ennungi, eyalina ekyesibwako eky’ekkalaamu y’omuwandiisi ku lubiriizi lwe; Mukama n’amugamba nti, Yita wakati mu kibuga, wakati mu Yerusaalemi, oteeke akabonero ku byenyi by’abasajja abasinda era abakaaba olw’emizizo gyonna egikolebwa wakati mu kyo. Ezeekyeri 9:3, 4.
Those who receive the seal are mourning for the sins of the church and the sins of the land, and Ezekiel’s testimony is woven upon the history of Jerusalem and Egypt, symbols of the church and the world.
Abo abafuna akabonero banoonya era bakaabira ebibi by’ekkanisa n’ebibi by’ensi, era obujulirwa bwa Ezeekyeri bulukiddwa ku byafaayo bya Yerusaalemi ne Misiri, ebifaananyi by’ekkanisa n’ensi.
“The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world. …
“Ekizimbulukusa eky’okutya Katonda tekinnavaawo ddala maanyi gaakyo. Mu kiseera obulabe n’okunyiika okw’ekkanisa lwe biba bisinga obunene, akabinja akatono abayimiridde mu musana banaasinda era bakaabe olw’ebivve ebikolebwa mu nsi. Naye okusingira ddala essaala zaabwe zinaayimuka ku lw’ekkanisa kubanga abagikoleramu bakola ng’empisa z’ensi bwe ziri. …”
“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 209, 210.
“Ekiragiro kiri nti: ‘Yita wakati mu kibuga, wakati mu Yerusaalemi, oteeke akabonero ku byenyi by’abasajja abasaasira era abakaba olw’emizizo gyonna egikolebwa wakati mu kyo.’ Bano abasaasira, abakaba, baali babadde banyweza ebigambo eby’obulamu; baali banenya, bawa amagezi, era beegayirira. Abamu ku abo abaali baweebuza Katonda ne beenenya ne bakkakkanya emitima gyabwe mu maaso Ge. Naye ekitiibwa kya Mukama kyali kivudde mu Isiraeri; newaakubadde nga bangi baali bakyagenda mu maaso n’enkola ez’eddiini, amaanyi Ge n’okubeerawo Kwe byali tebikyakiriwo.” Testimonies, volume 5, 209, 210.
In the context of the book of lamentations, mourning and woe typifying the three angels of Revelation fourteen, the lamentations and mourning are the first and second angels, and the third is the message of woe, a symbol of the east wind that is held in check by the four restraining angels of Revelation seven.
Mu mbeera y’ekitabo kya Okukungubaga, okukungubaga n’obulumi ebikiikirira bamalayika basatu ab’omu Okubikkulirwa essuula kkumi na nnya, okukungubaga n’okulirira bye bamalayika ab’olubereberye n’abookubiri, era ow’okusatu gwe mubaka gw’obulumi, akabonero k’empewo ey’ebuvanjuba ekwatiddwa bamalayika bana abaziyiza ab’omu Okubikkulirwa essuula musanvu.
Egypt
Misiri
In the book of Ezekiel, there are thirteen dates referenced. The first of the Egypt set of dates is Ezekiel 29:1, and it represented 587 BC.
Mu kitabo kya Ezeekyeri, mulimu ennaku kkumi na ssatu ezoogerwako. Olunaku olusooka ku nnaku ezikwata ku Misiri luli mu Ezeekyeri 29:1, era lwakiikirira omwaka 587 BC.
In the tenth year, in the tenth month, in the twelfth day of the month, the word of the Lord came unto me, saying, Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:1–3.
Mu mwaka ogw'ekkumi, mu mwezi ogw'ekkumi, ku lunaku olw'ekkumi n'abiri olw'omwezi, ekigambo kya Mukama ne kinzijira nga kigamba nti, Omwana w'omuntu, kyusa amaaso go eri Falaawo kabaka w'e Misiri, omulageko obunnabbi okumuwakanya, era n'okuwakanya Misiri yonna: Yogera oyogere nti, Bw'ati bw'ayogera Mukama Katonda nti; Laba, nkulumba ggwe, Falaawo kabaka w'e Misiri, ogusota omunene agalamidde wakati mu migga gye; eyayogera nti, Omugga gwange gwe gwange, era nze nagwekola ku lwange. Ezeekyeri 29:1–3.
587 BC is the year of the siege, which began one and a half years before the destruction of Jerusalem. At that time Ezekiel proclaims that God would overthrow Egypt, and that the overthrow would demonstrate to God’s people their foolishness for trusting in the dragon of Egypt. By the end of the chapter a pronouncement is made that Egypt would be given to Babylon, thus identifying when the ten kings give their seventh kingdom of Bible prophecy to modern Babylon—the eighth kingdom that is of the seven. That prophecy was fulfilled ‘seventeen’ years later in 571 BC as set forth at the end of the chapter. Chapter 29 therefore contains the first and the last reference of dating associated with Egypt.
587 BC gwe mwaka ogw’okuzingiza, okwatandika emyaka gumu n’ekitundu nga Yerusaalemi tennaazikirizibwa. Mu biro ebyo Ezeekyeri alangirira nti Katonda alisuula Misiri, era nti okusuulwa okwo kuliraga abantu ba Katonda obusirusiru bwabwe olw’okwesiga ogusota gwa Misiri. Ku nkomerero y’essuula kino kulimu ekirangiriro nti Misiri aligabibwa Babulooni, bwe kityo ne kiraga ddi bakabaka ekkumi lwe bawa obwakabaka bwabwe obw’omusanvu obw’obunnabbi bwa Bayibuli eri Babulooni ow’omulembe guno—obwakabaka obw’omunaana obuli ku musanvu. Obunnabbi obwo bwatuukirira emyaka ‘kkumi na musanvu’ oluvannyuma mu 571 BC, nga bwe kyalagibwa ku nkomerero y’essuula. Noolwekyo essuula 29 erimu okusoose n’okusembayo okw’okulaga ennaku okukwatagana ne Misiri.
And it came to pass in the seven and twentieth year, in the first month, in the first day of the month, the word of the Lord came unto me, saying, Son of man, Nebuchadrezzar king of Babylon caused his army to serve a great service against Tyrus: every head was made bald, and every shoulder was peeled: yet had he no wages, nor his army, for Tyrus, for the service that he had served against it: Therefore thus saith the Lord God; Behold, I will give the land of Egypt unto Nebuchadrezzar king of Babylon; and he shall take her multitude, and take her spoil, and take her prey; and it shall be the wages for his army. I have given him the land of Egypt for his labour wherewith he served against it, because they wrought for me, saith the Lord God. In that day will I cause the horn of the house of Israel to bud forth, and I will give thee the opening of the mouth in the midst of them; and they shall know that I am the Lord. Ezekiel 29:17–21.
Awo olwatuuka mu mwaka ogw’amakumi abiri mu musanvu, mu mwezi ogusooka, ku lunaku olusooka olw’omwezi, ekigambo kya Mukama ne kinjijira nga kigamba nti, Omwana w’omuntu, Nebukadduneezaali kabaka w’e Babulooni yaleetera eggye lye okuweereza omulimu omunene okulumba Ttuulo: buli mutwe gwalina empala, na buli kibegabega kyasesebbuka: naye teyaweebwa mpeera yonna, wadde eggye lye, olw’e Ttuulo, olw’omulimu gwe baali baweerezza okululumba: Kyendiva ndyoka mbagamba nti bw’ati bw’ayogera Mukama Katonda nti, Laba, ndigabira Nebukadduneezaali kabaka w’e Babulooni ensi y’e Misiri; era alitwala obungi bw’abantu baayo, era alinyaga omunyago gwayo, era alitwaala ebyayo eby’okunyaga; era ekyo kye kiriba empeera ey’eggye lye. Muwadde ensi y’e Misiri olw’omulimu gwe gwe yaweereza okulumba, kubanga baankolera nze, bw’ayogera Mukama Katonda. Ku lunaku olwo ndimeza ejjembe ly’ennyumba ya Isirayiri okukula, era ndikuwa okuggulibwa kw’akamwa mu makkati gaabwe; era balimanya nga nze Mukama. Ezeekyeri 29:17–21.
The twentieth year in the first month in the first day of verse seventeen represents the last date of the thirteen dates in Ezekiel, and it is the only date that falls after October 22, 573 BC. It represents when the king of the north in Daniel eleven verses forty-two and forty-three is given Egypt, as well as the point when the ten kings give their seventh kingdom to the eighth kingdom that is of the seven. It is fulfilled when the “horn of the house of Israel” buds forth. In Isaiah Israel buds in the day of the east wind.
Omwaka ogw’amakumi abiri, mu mwezi ogusooka, ku lunaku olusooka olwa lunyiriri lwa kkumi na musanvu, kikiikirira olunaku olusembayo ku nnaku kkumi na ssatu eziri mu Ezeekyeri, era lwe lunaku lwokka olugwa oluvannyuma lwa October 22, 573 BC. Kikiikirira ekiseera kabaka ow’obukiikakkono mu Danyeri kkumi n’emu, ennyiriri amakumi ana mu bbiri n’amakumi ana mu ssatu lw’aweebwa Misiri, era n’ensonga yennyini bakabaka ekkumi lwe bawa obwakabaka bwabwe obw’omusanvu eri obwakabaka obw’omunaana obuva mu musanvu. Kituukirira “ejjembe ly’ennyumba ya Isiraeri” bwe limera. Mu Isaaya Isiraeri emera ku lunaku olw’empewo ey’ebuvanjuba.
He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Isaiah 27:8.
Abo abava mu Yakobo balisimika emmizi: Isiraeri aliraba ebimuli n’ameruka, era alijjula ensi yonna ebibala. Isaaya 27:8.
When Ezekiel 29:17 is fulfilled, and the dragon of Egypt is given to the papal beast at the soon-coming Sunday law the latter rain will be poured out without measure upon Israel. That rain began on 9/11 as a sprinkling as typified by Christ breathing upon His disciples after He descended to earth after He had ascended to His Father following His resurrection.
Awo Ezeekyeri 29:17 lweirituukirira, era n’omusota gwa Misiri ne guweebwa ensolo ey’obwapapa ku mateeka ga Ssande agali kumpi okujja, enkuba ey’oluvannyuma erifukibwawo ku Isiraeri awatali kipimo. Enkuba eyo yatandika nga 9/11 ng’okumansiriza okutono, nga bwekyalabisibwa mu kifaananyi Kristo bwe yassa omukka ku bayigirizwa be oluvannyuma lw’okukka ku nsi nga amaze okulinnya eri Kitaawe oluvannyuma lw’okuzuukira kwe.
“The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.
“Ekikolwa kya Kristo eky’okussa omukka ku bayigirizwa be Omwoyo Omutukuvu, n’okubagabira emirembe gye, kyali ng’amatondo matono agaasooka enkuba ennyingi eyali egenda okuweebwa ku lunaku lwa Pentekoote.” Spirit of Prophecy, volume 3, 243.
Ezekiel’s prediction of the fall of Egypt was proclaimed in 587 BC, the year of the siege, and ‘seventeen’ years later the prediction was fulfilled. It is fulfilled in the period represented by the number ‘seventeen,’ thus representing the hidden history of verse forty of Daniel eleven. It is to be fulfilled during the sealing time of the one hundred and forty-four thousand which is portrayed in chapter nine of Ezekiel. In the sealing time the latter rain is poured out, first as a sprinkling at 9/11 and then a full outpouring at the Sunday law. It is fulfilled according to Isaiah in the “day of the east wind,” and Islam is the east wind, and Islam is the third “woe.” The message Ezekiel was to eat was a threefold message, of which the third part was the message of woe.
Obunnabbi bwa Ezeekyeri obw’okugwa kwa Misiri bwayogerwa mu mwaka gwa 587 BC, omwaka gw’okuzingiza, era emyaka “kkumi na musanvu” oluvannyuma obunnabbi obwo ne butuukirira. Butuukirira mu kiseera ekikiikiriddwa omuwendo “kkumi na musanvu,” bwe kityo nga bukiikirira ebyafaayo ebyekusifu eby’olunyiriri olw’amakumi ana olwa Danyeri kkumi n’omu. Bulina okutuukirizibwa mu kiseera eky’okuteekebwako akabonero kw’abasajja emitwalo kikumi mu enkumi ana mu nnya, ekiragiddwa mu ssuula ey’omwenda eya Ezeekyeri. Mu kiseera eky’okuteekebwako akabonero enkuba ey’oluvannyuma efukibwa, okusooka ng’okumansirirwa ku 9/11 era oluvannyuma ng’okufukibwa okujjuvu ku tteeka lya Ssande. Butuukirira ng’Isaaya bw’agamba mu “lunaku olw’empewo ey’ebuvanjuba,” era Obusiraamu bwe mpewo ey’ebuvanjuba, era Obusiraamu bwe “zibuyinike” ey’okusatu. Obubaka Ezeekyeri bwe yalina okulya bwali bubaka bwa mirundi esatu, nga ekitundu eky’okusatu ku bwo kye kyali obubaka bwa zibuyinike.
Ezekiel’s thirteen dated messages were set forth in connection with Jerusalem, Egypt and Tyre. They were all addressing rebellion as represented by the number "thirteen."
Obubaka bwa Ezeekyeri kkumi na busatu obwaliko ennaku bwateekebwawo mu nkolagana ne Yerusaalemi, Misiri ne Ttuulo. Bwonna bwali bukwata ku bujeemu nga bukiikirirwa omuwendo “kkumi na busatu.”
We will continue to consider the dating of Ezekiel in the next article.
Tujja kweyongera okulowooza ku kugera kw’ebiseera kwa Ezeekyeri mu kiwandiiko ekiddako.