There are ‘thirteen’ references to dates in the book of Ezekiel; six address Jerusalem, six address Egypt and one Tyre. All the references are set within the context of rebellion, which the number ‘thirteen’ symbolizes. The year after Ezekiel’s wife died from a stroke, marking the beginning of the third siege, Ezekiel was commanded to speak against Egypt, identifying that it would be desolate for forty years.
Mu ekitabo kya Ezeekyeri mulimu ebigambo ebinaaza ku nnaku emirundi “kkumi na ssatu”; mukaaga byogera ku Yerusaalemi, mukaaga byogera ku Misiri, era ekimu ku Ttuulo. Ebigambo bino byonna biteekeddwa mu mbeera ey’obujeemu, ennamba “kkumi na ssatu” gye kiikirira. Mu mwaka ogwaddirira mukazi wa Ezeekyeri bwe yafa olw’okukwatibwa obulwadde obw’amangu, nga kino kitegeeza okutandika kw’okuzingiza okw’okusatu, Ezeekyeri yalagirwa okwogera eri Misiri, ng’alaga nti eriba nsiko okumala emyaka amakumi ana.
And I will make the land of Egypt desolate in the midst of the countries that are desolate, and her cities among the cities that are laid waste shall be desolate forty years: and I will scatter the Egyptians among the nations, and will disperse them through the countries. Yet thus saith the Lord God; At the end of forty years will I gather the Egyptians from the people whither they were scattered: And I will bring again the captivity of Egypt, and will cause them to return into the land of Pathros, into the land of their habitation; and they shall be there a base kingdom. Ezekiel 29:12–14.
Era ndifuula ensi y’e Misiri okuba ekifulukwa wakati mu mawanga agafudde amatongo, era n’ebibuga byayo wakati mu bibuga ebizikiriziddwa biriba bifulukwa emyaka amakumi ana: era ndisaasaanya Abamisiri mu mawanga, ne mbasaasaanyiza mu nsi ez’enjawulo. Naye bw’ati bw’ayogera Mukama Katonda nti; Ku nkomerero y’emyaka amakumi ana ndikuŋŋaanya Abamisiri okuva mu bantu gye baasaasaanyizibwa: Era ndikomyawo obusibe bwa Misiri, era ndibazzaayo mu nsi ya Pasulo, mu nsi gye baabeeranga; era baliba eyo obwakabaka obw’amaanyi amatono. Ezeekyeri 29:12–14.
The siege began in 587 BC, when Ezekiel was commanded to speak. In verse ‘seventeen’, 571 BC identifies that Egypt will be given to Babylon for services rendered. Bible chronologists suggest 567 BC unto 527 BC as the forty-year period identified in the verses, and from the initial message of judgment proclaimed in 587 BC until verse seventeen’s pronouncement in 571 BC that the Lord had given Egypt into the hand of Nebuchadnezzar, we find a ‘seventeen-year’ period.
Okuzingiza kwatandika mu mwaka gwa 587 nga Kristo tannazaalibwa, Ezeekyeri bwe yalagirwa okwogera. Mu lunyiriri ‘olw’ekkumi n’omusanvu’, omwaka gwa 571 nga Kristo tannazaalibwa gulaga nti Misiri eriweebwa Babulooni olw’obuweereza obwakolebwa. Abakugu mu kubala ebiseera by’ebyafaayo eby’omu Bayibuli bateebereza nti okuva mu mwaka gwa 567 nga Kristo tannazaalibwa okutuuka mu mwaka gwa 527 nga Kristo tannazaalibwa kye kiseera eky’emyaka amakumi ana ekyogerwako mu nnyiriri ezo, era okuva ku bubaka obwasooka obw’okusalirwa omusango obwalangirirwa mu mwaka gwa 587 nga Kristo tannazaalibwa okutuuka ku byalangirirwa mu lunyiriri olw’ekkumi n’omusanvu mu mwaka gwa 571 nga Kristo tannazaalibwa nti Mukama yali awaddeyo Misiri mu mukono gwa Nebukadduneeza, tusangawo ekiseera ‘eky’emyaka kkumi na musanvu’.
Nebuchadnezzar’s army fought a long, difficult campaign against Tyre (the siege lasted about 13 years, roughly 586–573 BC). The soldiers worked extremely hard (every head was made bald and every shoulder rubbed bare from carrying loads), yet they received no significant wages or spoil from Tyre itself. Because of this unprofitable labor, God determined to give Egypt to Nebuchadnezzar as compensation (“wages”) for the work his army did against Tyre.
Eggye lya Nabuukadduneezaali lyalwana olutalo oluwanvu era oluzibu ennyo okulumba Tuulo (okuzingiza kwatwala emyaka nga kkumi n’esatu, kumpi 586–573 BC). Abaserikale baakola nnyo nnyo (buli mutwe gwafuuka muteereevu olw’okumwa enviiri, era buli kibegabega ne kisiiwalika olw’okwetikka emigugu), naye tebaafuna mpeera nnene wadde omunyago ogwava mu Tuulo yennyini. Olw’omulimu guno ogutaabagasa, Katonda yasalawo okuwa Misiri eri Nabuukadduneezaali ng’okusasula (“empeera”) olw’omulimu eggye lye gwe lyakola okulumba Tuulo.
And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house. Luke 10:7.
Era mubeerenga mu nnyumba eyo y’emu, nga mulya era nga munywa bye baba babawa: kubanga omukozi agwanira empeera ye. Temuva mu nnyumba emu okugenda mu ndala. Lukka 10:7.
Nebuchadnezzar therefore took Tyre first, and after the thirteen-year siege he was given Egypt. Before he took Tyre, he took Jerusalem in 586 BC; then he accomplished a siege of thirteen years against Tyre, and thereafter Egypt. Jerusalem was taken in 586 BC, and the siege of Tyre began in 586 BC and went unto 573 BC. The number thirteen is associated with the United States.
N’olwekyo, Nebukadduneeza yasooka kuwamba Ttuulo, era oluvannyuma lw’okukizingiza okumala emyaka kkumi n’esatu, yaweebwa Misiri. Nga tannawamba Ttuulo, yawamba Yerusaalemi mu mwaka gwa 586 nga Kristo tannazaalibwa; oluvannyuma n’amaliriza okuzingiza Ttuulo okwamala emyaka kkumi n’esatu, ate oluvannyuma n’awamba Misiri. Yerusaalemi kyawambibwa mu mwaka gwa 586 nga Kristo tannazaalibwa, era okuzingiza Ttuulo kwatandika mu mwaka gwa 586 nga Kristo tannazaalibwa ne kugenda mu maaso okutuusa mu mwaka gwa 573 nga Kristo tannazaalibwa. Ennamba kkumi na ssatu ekwataganyizibwa n’Amawanga Amagatte aga Amerika.
Sister White informs us that Jerusalem in the book of Ezekiel represents the Laodicean Seventh-day Adventist church, and Nebuchadnezzar, the king of the north represents the papal power in the latter days. In the historical illustration of chapter twenty-nine, the latter-day robbers of thy people representing papal Rome, conquers three entities in the chapter. First he takes Jerusalem, then Tyre and finally Egypt.
Mwannyinaffe White atutegeeza nti Yerusaalemi mu kitabo kya Ezeekyeri ekiikirira ekkanisa y’Abadiventi ab’Olunaku olw’Omusanvu ey’e Lawodikiya, era Nebukadduneeza, kabaka ow’obukiika obwa kkono, akiikirira amaanyi ga bapaapa mu nnaku ez’oluvannyuma. Mu kifaananyi eky’ebyafaayo eky’essuula ey’amakumi abiri mu mwenda, abanyazi b’abantu bo ab’ennaku ez’oluvannyuma abakiikirira Rooma eya bapaapa, awangula ebifo bisatu mu ssuula eyo. Okusooka atwala Yerusaalemi, oluvannyuma Ttuulo, ate oluvannyuma Misiri.
Judgment begins at the house of God and the horn of Protestantism in the United States is first conquered in advance of the Sunday law. The horn of apostate Protestantism in the United States includes the Laodicean Seventh-day Adventist church that represents the “former” covenant people who are passed by as was ancient Israel in the year 34 and as were the Protestants in 1844. The passing by of those former covenant people of God in 34 and 1844 is represented in the prophetic history of the twenty-three-hundred-year prophecy of Daniel 8:14. Judgment begins with the house of God and the horn of Protestantism is judged in advance of the horn of Republicanism.
Okusala omusango kutandikira mu nnyumba ya Katonda, era ejjembe ly’Obupolotesitanti mu Amerika lisooka okuwangulwa nga etteeka lya Ssande terinnaba kuteekebwawo. Ejjembe ly’Obupolotesitanti obwavudde mu kukkiriza mu Amerika lizingiramu ekkanisa y’Abadiventi ey’Olunaku olw’Omusanvu ey’e Lawodikiya, ekiikirira abantu ab’endagaano “abaasooka” abayitibwako nga Isiraeri ey’edda bwe yayitibwako mu mwaka gwa 34 era ng’Abapolotesitanti bwe baayitibwako mu 1844. Okuyitibwako kw’abantu ba Katonda abo ab’endagaano abaasooka mu 34 ne mu 1844 kulagibwa mu byafaayo eby’obunnabbi ebiri mu bunnabbi obw’emyaka enkumi bbiri n’ebikumi bisatu obuli mu Danyeri 8:14. Okusala omusango kutandikira ku nnyumba ya Katonda, era ejjembe ly’Obupolotesitanti lisalirwa omusango ng’ejjembe ly’obufuzi bwa repubulika terinnaba kugusalirwa.
For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? 1 Peter 4:17.
Kubanga obudde butuuse ng’omusango gutandikira ku nnyumba ya Katonda; era bwe gusoose okutandikira ku ffe, enkomerero ya abo abatagondera njiri ya Katonda eriba etya? 1 Peetero 4:17.
The first mention of the judgment of Egypt is located in the first verse of chapter twenty-nine, and the last date mentioned in connection with Egypt by Ezekiel is in verse ‘seventeen’ of the same chapter. The chapter identifies modern Rome first overcoming the horn of Protestantism and then Tyre, which represents the horn of Republicanism that is overcome at the soon-coming Sunday law. When Tyre (the United States) is conquered by Nebuchadnezzar at the Sunday law, Egypt is also given into his hands. At that point the deadly wound of papacy is healed. Not only is the papacy’s deadly wound then healed, but Ezekiel informs us this happens during the period of the latter rain.
Okuwumbula okw’olubereberye okw’omusango gwa Misiri kuli mu lunyiriri olusooka olw’essuula ey’amakumi abiri mu mwenda, era olunaku olw’enkomerero olunnyonnyoddwa mu nkolagana ne Misiri olwogerwako Ezeekyeri luli mu lunyiriri “kkumi na musanvu” olw’essuula eyo yennyini. Essuula eno eraga nti Rooma ow’omulembe guno asooka okuwangula ejjembe ly’Obupolotesitante, ne ddala oluvannyuma Ttuulo, ekifaananyi ekikiikirira ejjembe ly’Obulipabulikaani, eriwangulwa mu mateeka ga Ssande agali kumpi okujja. Ttuulo (Amerika) bwe giwangulwa Nebukadduneeza mu mateeka ga Ssande, ne Misiri nayo eweebwa mu mikono gye. Mu kiseera ekyo ekiwundu ekitta eky’obwa paapa kiwona. Si kyokka nti mu kiseera ekyo ekiwundu ekitta eky’obwa paapa kiwona, naye era Ezeekyeri atutegeeza nti kino kibaawo mu kiseera eky’enkuba ey’oluvannyuma.
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 29:21.
Ku lunaku olwo ndyolesa ejjembe ery’ennyumba ya Isirayiri okumera, era ndikuwadde okuyasama kw’akamwa wakati mu bo; era balimanya nga nze Mukama. Ezeekyeri 29:21.
Jacob and Israel
Yakobo ne Isiraeri
Isaiah identifies that Israel buds out, blossoms and fills the whole earth with fruit. It is rain that brings about the three steps of budding, blossoming and fruit bearing, and according to Isaiah, the latter rain arrives when the “rough wind” is stayed. He further identifies that during the period of budding, blossoming and fruit-bearing the sins of Jacob are to be purged, and the Hebrew word translated as “purged” is atoned for.
Isaaya alaga nti Isiraeri emera amatabi, emulisa era ejjuza ensi yonna ebibala. Enkuba y’eretera emitendera esatu egy’okumera amatabi, okumula n’okubala ebibala, era okusinziira ku Isaaya, enkuba ey’oluvannyuma etuuka “empewo ey’amaanyi” bwe ebeera eteredde. Era era alaga nti mu kiseera ky’okumera amatabi, okumula n’okubala ebibala, ebibi bya Yakobo birina okuggibwako; era ekigambo ky’Olwebbulaniya ekyavvuunulwa nga “okuggibwako” kitegeeza okutangirirwa.
In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Isaiah 27:8, 9.
Mu kigero, bwe kikula, oliggwerananga nakyo: aziyiza embuyaga ye ey’amaanyi ku lunaku olw’embuyaga ey’ebuvanjuba. Kale nno olw’ekyo obutali butuukirivu bwa Yakobo bulitukuzibwa; era bino bye bibala byonna eby’okuggibwawo kw’ekibi kye; bw’alifuula amayinja gonna ag’ekyoto okubeera ng’amayinja ga kaaka agamenyeddwaamenyeddwa, ensiko n’ebifaananyi tebiriyimirira. Isaaya 27:8, 9.
When the four winds (his rough wind) of strife are restrained, the sealing of the one hundred and forty-four thousand begins, and the wise and wicked of Adventism are ultimately separated, and all of this is accomplished in the “day of the east wind.” The sealing time began with a sprinkling at 9/11 and it ends with a full outpouring at the Sunday law when the earth is then filled with fruit. The sealing time is a progressive purification and purging in agreement with Malachi three. But in the seventeen-year period represented by the beginning and ending dates of Ezekiel twenty-nine, the conquering of the sixth kingdom of Bible prophecy occurs as represented by Jerusalem, a symbol of the horn of Protestantism—the church—and Tyre, a symbol of the horn of Republicanism—the state. Just after the end of the thirteen-year siege of Tyre, the conquering of the seventh kingdom of ten kings represented by Egypt takes place. The three conquerings of Jerusalem, Tyre and Egypt occur when “the horn of the house of Israel” buds forth and is given an opening of the mouth.
Empewo ennya (omuyaga gwe omukambwe) ez'okulwanagana bwe ziziyizibwa, okuteekebwako akabonero kw'abo emitwalo kkumi n'ena mu enkumi nnya kutandika, era abagezi n'ababi ab'omu nzikiriza y'Abadiventi ku nkomerero baawulibwa, era bino byonna bituukirizibwa mu “lunaku lw'empewo ez'ebuvanjuba.” Ekiseera ky'okuteekebwako akabonero kyatandika n'okumansirwako ku 9/11 era kikoma n'okufukibwa mu bujjuvu mu kiseera ky'etteeka lya Ssande, ensi lwe ejjuzibwa ebibala. Ekiseera ky'okuteekebwako akabonero kiseera kya kulongoosebwa n'okusengejjebwa ebigenda byeyongera, nga bwe kikwatagana ne Malaki essuula ey'okusatu. Naye mu kiseera eky'emyaka ekkumi n'omusanvu ekikiikirirwa ennaku ez'entandikwa n'ez'enkomerero mu Ezeekyeri essuula ey'abiri mu mwenda, okuwangulwa kw'obwakabaka obw'omukaaga obw'omu bunnabbi bwa Bayibuli kubaawo nga bwe kukiikirirwa Yerusaalemi, akabonero k'ejjembe ly'Obupolotesitanti—ekkanisa—ne Ttuulo, akabonero k'ejjembe ly'enkola y'obwalipabulika—obuyinza bw'eggwanga. Okuzingiza Ttuulo okw'emyaka ekkumi n'esatu nga kwakaggwa, okuwangulwa kw'obwakabaka obw'omusanvu obw'abakabaka ekkumi obukiikirirwa Misiri kubaawo. Okuwangulwa okwo okusatu okwa Yerusaalemi, Ttuulo ne Misiri kubaawo “ejjembe ly'ennyumba ya Isiraeri” bwe limeruka ne liweebwa okwasamya akamwa.
The dumbness of both the priest Ezekiel and the priest Zacharias ends at the Sunday law, when the United States and Balaam’s ass both speak. The Lord gives the house of Israel the “opening of the mouth” at the Sunday law. Jacob’s sins have then been purged and his name is changed to the house of Israel. The message they proclaim is represented by the third witness of prophetic dumbness represented by Daniel, who is then given the message of Daniel chapter eleven, which is also the vision of Habakkuk that then ‘speaks and does not lie.’ Ezekiel, Zacharias and Daniel align with the proclamation of the loud cry of the third angel, as does Jeremiah in chapter fifteen where he is promised to be God’s mouth if he would rebound from the first disappointment.
Obutasobola kwogera obwa bakabona bombi, Ezeekyeri ne Zekkaliya, bukoma mu kiseera ky’etteeka lya Ssande, Amerika ey’Amasaza Amagatte n’endogoyi ya Balamu zombi lwe zoogera. Mukama awa ennyumba ya Isirayiri “okuggulibwa kw’akamwa” mu kiseera ky’etteeka lya Ssande. Ebibi bya Yakobo biba bimaze okuggyibwawo mu kiseera ekyo, era erinnya lye ne likyusibwa n’ayitibwa ennyumba ya Isirayiri. Obubaka bwe balangirira bukiikirirwa omujulirwa owokusatu ow’obutasobola kwogera obw’obunnabbi, akiikirirwa Danyeri, mu kiseera ekyo aweebwa obubaka obuli mu Danyeri essuula ey’ekkumi n’emu, era nga obubaka obwo kwe kwolesebwa kwa Kaabakuuku olwo ‘okwogera era okutalimba.’ Ezeekyeri, Zekkaliya ne Danyeri bakwatagana n’okulangirirwa kw’omulanga ogw’amaanyi ogwa malayika owokusatu, era bwe kityo ne Yeremiya mu ssuula ey’ekkumi n’ettaano, mw’asuubizibwa okuba akamwa ka Katonda singa addamu okusituka okuva mu kuggwaamu amaanyi okwasooka.
Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:18, 19.
Lwaki obulumi bwange bwa lubeerera, n’ekiwundu kyange ne kitawonyezebwa, ekigaana okuwonyezebwa? Onooba gye ndi ddala ng’omulimba, era ng’amazzi agakoma? Kyenvudde nno Mukama bw’ayogera bw’ati nti, Bw’onookomawo, kale ndikukomyawo nate, era onooyimirira mu maaso gange: era bw’onoolonda ekintu eky’omuwendo okuva mu kitaliimu mugaso, onoobeeranga ng’akamwa kange: bo bakomenga gy’oli; naye ggwe tokomegangako gye bali. Yeremiya 15:18, 19.
Jesus illustrates the end with the beginning and at 9/11 the sprinkling brought forth buds and the plant of Jacob began to grow, and ultimately when the iniquity of Jacob is purged, the house of Israel will speak. The budding out at 9/11 that was accomplished by the rain is typifying a budding out at the end of the sealing time, when the “horn” of the house of Israel buds out, right where the horns of apostate Protestantism and Republicanism are overcome by Nebuchadnezzar.
Yesu alaga enkomerero ng’akozesa entandikwa, era ku 9/11 okumansira kwaleta ensibuka z’ensulo, n’ekimera kya Yakobo ne kitandika okukula; era ku nkomerero, obutali butuukirivu bwa Yakobo bwe bunaalongosebwa, ennyumba ya Isiraeri eriyogera. Okusibuka okwatuukirira ku 9/11 olw’enkuba kulaga okusibuka okunaabeerawo ku nkomerero y’ekiseera eky’okuteeka akabonero, “ejjembe” ery’ennyumba ya Isiraeri lwe liribuka, mu kifo kyennyini amajjembe g’Obupolotesitante obwakyama n’Obwa Republicanism we galiwangulirwa Nebukadduneeza.
At that point the false horn of Protestantism is contrasted with the true horn of Protestantism as typified by Aaron’s rod that budded in distinction to the other rods of the tribes of Israel. The two dates in chapter twenty-nine of Ezekiel identify the history of the lifting up of the ensign of the one hundred and forty-four thousand at the soon-coming Sunday law.
Awo ejjembe ery’obulimba ery’Obupolotesitanti lyolekebwa nga lyawukana ku jjembe ery’amazima ery’Obupolotesitanti, eryakiikirirwa omuggo gwa Alooni ogwatojjera, okwawukana ku miggo emirala egy’ebika bya Isiraeri. Ennaku ebbiri ez’omwezi eziri mu ssuula ey’amakumi abiri mu omwenda ey’ekitabo kya Ezeekyeri ziraga ebyafaayo by’okuwanika ebendera y’abo emitwalo kkumi n’ena mu enkumi nnya mu kiseera ky’etteeka lya Ssande erinaatera okujja.
The process of the budding, blooming and filling the earth with fruit began at the sprinkling of the latter rain on 9/11, just as the Pentecostal season began with Christ breathing a few drops upon His disciples that led to Pentecost when the full outpouring took place. The budding of 9/11 at the beginning of the purging of Jacob (the supplanter), which is the sealing time, typified the budding of the house of Israel (the overcomer) at the Sunday law. The budding at the end is marking a distinction between the former covenant people and the one hundred and forty-four thousand, just as the outpouring of fire on Mount Carmel made a distinction between the prophet Elijah and the prophets of Baal. The distinction is represented by a class who are prophetically ashamed for a counterfeit peace and safety message, and the other class are prophetically joyful, and they will never be ashamed.
Enkola y’okutojjera, okumulisa n’okujjuza ensi ebibala yatandika enkuba ey’oluvannyuma bwe yamansirwa ku 9/11, nga n’ekiseera kya Pentekoote bwe kyatandika Kristo bwe yafuuyira abayigirizwa Be amatondo matono, ekyatuusa ku Pentekoote, okufukibwa mu bujjuvu bwe kwaliwo. Okutojjera okw’oku 9/11 ku ntandikwa y’okulongoosebwa kwa Yakobo (oyo atwala ekifo ky’omulala mu bukuusa), nga kye kiseera eky’okussibwako akabonero, kwali kifaananyi kya bunnabbi eky’okutojjera kw’ennyumba ya Isiraeri (omuwanguzi) mu kiseera ky’etteeka lya Ssande. Okutojjera ku nkomerero kulaga enjawulo wakati w’abantu ab’endagaano abaasooka n’abantu emitwalo kkumi n’ena mu enkumi nnya, ng’okufukibwa kw’omuliro ku lusozi Kalumeeri bwe kwayawula nnabbi Eriya ku bannabbi ba Baali. Enjawulo eno eragibwa ekibiina ky’abantu abakwatibwa ensonyi mu ngeri ey’obunnabbi olw’obubaka obw’ekicupuli obw’emirembe n’obutebenkevu, ate abantu ab’ekibiina ekirala basanyufu mu ngeri ey’obunnabbi, era tebalikwatibwa nsonyi emirembe gyonna.
The Six Dates of Egypt
Ennaku Mukaaga ez’e Misiri
Ezekiel identifies four other dates associated with Egypt, and two of those dates mark the eleventh year, and the other two dates mark the twelfth year of the captivity.
Ezeekyeri amenya ennaku z’omwezi endala nnya ezikwata ku Misiri, era ennaku bbiri ku ezo zaali mu mwaka ogw’ekkumi n’ogumu ogw’obuwambe, ate endala bbiri zaali mu mwaka ogw’ekkumi n’ebiri.
The Siege of the Eleventh Year
Okuzingizibwa okw’Omwaka ogw’Ekkumi n’Ogumu
And it came to pass in the eleventh year, in the first month, in the seventh day of the month, that the word of the Lord came unto me, saying, Son of man, I have broken the arm of Pharaoh king of Egypt; and, lo, it shall not be bound up to be healed, to put a roller to bind it, to make it strong to hold the sword. Ezekiel 30:20, 21.
Awo olwatuuka mu mwaka ogw’ekkumi n’ogumu, mu mwezi ogusooka, ku lunaku olw’omusanvu olw’omwezi, ekigambo kya Mukama ne kinzijira nga kigamba nti, Omwana w’omuntu, mmenye omukono gwa Falaawo kabaka w’e Misiri; era, laba, teguliba gusibiddwa okusobola okuwonyezebwa, okuteekebwako eky’okugusiba, okugufuula ogw’amaanyi okukwata ekitala. Ezeekyeri 30:20, 21.
And it came to pass in the eleventh year, in the third month, in the first day of the month, that the word of the Lord came unto me, saying, Son of man, speak unto Pharaoh king of Egypt, and to his multitude; Whom art thou like in thy greatness? Ezekiel 31:1, 2.
Awo olwatuuka mu mwaka ogw’ekkumi n’ogumu, mu mwezi ogw’okusatu, ku lunaku olw’olubereberye olw’omwezi, ekigambo kya Mukama ne kinjijira, nga kyogera nti, Omwana w’omuntu, gamba Falaawo kabaka w’e Misiri n’ekibiina kye; Ggwe ofaanana ani mu bukulu bwo? Ezeekyeri 31:1, 2.
In the eleventh year of the captivity, Egypt and Pharaoh’s arms are broken, and Babylon’s arms are strengthened in chapter thirty. In the eleventh year in chapter thirty-one, the fall of Egypt and its impact upon the world are identified.
Mu mwaka ogw’ekkumi n’ogumu ogw’obuwambe, mu ssuula ey’amakumi asatu, Misiri emenyebwa, n’emikono gya Falaawo ne gimenyebwa, ate emikono gya Babulooni ne ginywezebwa. Mu mwaka ogw’ekkumi n’ogumu, mu ssuula ey’amakumi asatu mu emu, okugwa kwa Misiri n’engeri gye kukosaamu ensi biragibwa.
The Twelfth Year & Jerusalem’s Fall
Umwaka ogw’Ekkumi n’Ebiri n’Okugwa kwa Yerusaalemi
The two dates in the twelfth year are located in Ezekiel thirty-two.
Ennaku zombi ez’omwaka ogw’ekkumi n’ebiri ziri mu Ezeekyeri amakumi asatu mu bbiri.
And it came to pass in the twelfth year, in the twelfth month, in the first day of the month, that the word of the Lord came unto me, saying, Son of man, take up a lamentation for Pharaoh king of Egypt, and say unto him, Thou art like a young lion of the nations, and thou art as a whale in the seas: and thou camest forth with thy rivers, and troubledst the waters with thy feet, and fouledst their rivers. Thus saith the Lord God; I will therefore spread out my net over thee with a company of many people; and they shall bring thee up in my net. Ezekiel 32:1–3.
Awo olwatuuka mu mwaka ogw’ekkumi n’ebiri, mu mwezi ogw’ekkumi n’ebiri, ku lunaku olw’olubereberye olw’omwezi, ekigambo kya Mukama ne kinzijira nga kyogera nti, Omwana w’omuntu, kuyimba okukungubaga ku lwa Falaawo kabaka w’e Misiri, omugambe nti, Oli ng’empologoma ento ey’amawanga, era oli ng’ekiwuka eky’omu nnyanja: n’ofuluma n’emigga gyo, n’otabangula amazzi n’ebigere byo, n’oyonoona emigga gyabwe. Bw’ati bw’ayogera Mukama Katonda nti; Kale ndyaliirira awo ekitimba kyange ku ggwe wamu n’ekibiina ky’abantu abangi; era balikuwanika mu kitimba kyange. Ezekyeri 32:1–3.
It came to pass also in the twelfth year, in the fifteenth day of the month, that the word of the Lord came unto me, saying, Son of man, wail for the multitude of Egypt, and cast them down, even her, and the daughters of the famous nations, unto the nether parts of the earth, with them that go down into the pit. Ezekiel 32:17, 18.
Awo olwatuuka nate mu mwaka ogw’ekkumi n’ebiri, ku lunaku olw’ekkumi n’olutaano olw’omwezi, ekigambo kya Mukama ne kinjijira, nga kigamba nti, Omwana w’omuntu, kaabira ekibiina ekinene eky’e Misiri, obisuule wansi, ye ne bawala b’amawanga ag’ettutumu, mu bitundu eby’ensi ebya wansi, awamu n’abo abakka mu bunnya. Ezekyeri 32:17, 18.
Pharaoh and His Multitude
Falaawo n’Ekibiina kye Ekigazi
In chapter thirty-one’s pronouncement upon Egypt, the final verses state:
Mu kwolesebwa okw’essuula ey’amakumi asatu mu emu ku Misiri, ennyiriri ezisembayo zigamba nti:
I made the nations to shake at the sound of his fall, when I cast him down to hell with them that descend into the pit: and all the trees of Eden, the choice and best of Lebanon, all that drink water, shall be comforted in the nether parts of the earth. They also went down into hell with him unto them that be slain with the sword; and they that were his arm, that dwelt under his shadow in the midst of the heathen. To whom art thou thus like in glory and in greatness among the trees of Eden? yet shalt thou be brought down with the trees of Eden unto the nether parts of the earth: thou shalt lie in the midst of the uncircumcised with them that be slain by the sword. This is Pharaoh and all his multitude, saith the Lord God. Ezekiel 31:16–18.
Acano amawanga okutengeeta olw’eddoboozi ly’okugwa kwe, bwe namusuula emagombe wamu n’abo abakka mu bunnya; era emiti gyonna egy’Edeni, abalondemu era abasukkulumu aba Lebanooni, bonna abanywako amazzi, balisanyusibwa mu bitundu eby’ensi eby’omu nsi. Nabo bakka emagombe wamu naye eri abo abattibwa n’ekitala; era n’abo abaali omukono gwe, abaabeeranga wansi w’ekisiikirize kye wakati mu mawanga. Ani gw’ofaanana bw’otyo mu kitiibwa ne mu bukulu mu miti egy’Edeni? naye olissibwa wansi wamu n’emiti egy’Edeni okugenda mu bitundu eby’ensi eby’omu nsi: oligalamira wakati mu batali bakomole wamu n’abo abattibwa n’ekitala. Ono ye Falaawo n’ekibiina kye kyonna, bw’ayogera Mukama Katonda. Ezeekyeri 31:16–18.
In chapter thirty-two’s pronouncement upon Egypt, the final verses repeat and enlarge upon chapter thirty-one and include a parallel ending statement.
Mu kirangiriro ekikwata ku Misiri ekiri mu ssuula ey’amakumi asatu mu bbiri, ennyiriri ezisembayo ziddamu ebyogerwa mu ssuula ey’amakumi asatu mu emu ne zongera okubigaziya, era zirimu n’ekigambo eky’okukomekkereza ekifaanagana n’eky’omu ssuula eyo.
For I have caused my terror in the land of the living: and he shall be laid in the midst of the uncircumcised with them that are slain with the sword, even Pharaoh and all his multitude, saith the Lord God. Ezekiel 32:32.
Kubanga nateeredde entiisa yange mu nsi ey’abalamu; era aligalamizibwa wakati mu abatali bakomole wamu n’abo abattiddwa n’ekitala, ye Falaawo n’ekibiina kye kyonna, bw’ayogera Mukama Katonda. Ezeekyeri 32:32.
The Seventeen years of Chapter Twenty-nine
Emyaka kkumi n’omusanvu egy’Esuula Ey’amakumi Abiri mu Mwenda
The dates located in the seventeen-year period represented in chapter twenty-nine identify Nebuchadnezzar conquering Egypt, and a forty-year period of desolation of Egypt. Forty represents a wilderness, typifying the thousand years that the earth is desolate.
Ennaku eziri mu kiseera eky’emyaka kkumi n’omusanvu ekikiikiriddwa mu ssuula ey’amakumi abiri mu mwenda ziraga Nebukadduneeza nga awangula Misiri, n’ekiseera eky’emyaka amakumi ana eky’okuzikirira kwa Misiri. Omuwendo amakumi ana gukiikirira ddungu, nga gulaga mu kifaananyi emyaka olukumi ensi gy’eribeera nga njereere.
I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light. I beheld the mountains, and, lo, they trembled, and all the hills moved lightly. I beheld, and, lo, there was no man, and all the birds of the heavens were fled. I beheld, and, lo, the fruitful place was a wilderness, and all the cities thereof were broken down at the presence of the Lord, and by his fierce anger. For thus hath the Lord said, The whole land shall be desolate; yet will I not make a full end. Jeremiah 4:23–27.
Neerengera ensi, era, laba, yali nga terina ngeri, era nga njereere; n’eggulu, era nga tekyalina musana. Neerengera ensozi, era, laba, zaakankana, n’obusozi bwonna nebusagaasagana mangu. Neerengera, era, laba, nga tewali muntu n’omu, n’ebinyonyi byonna eby’omu bbanga byali bidduse. Neerengera, era, laba, ekifo ekyabala ebibala kyali ddungu, n’ebibuga byakyo byonna byali bisuuliddwawo mu maaso ga Mukama, era olw’obusungu bwe obungi ennyo. Kubanga bw’ati Mukama bw’ayogedde nti, Ensi yonna eriba matongo; naye siikirizikiriza ddala. Yeremiya 4:23–27.
At the end of Ezekiel twenty-nine’s forty years of the desolation of Egypt, the final resurrection of the wicked and their ultimate destruction are set forth.
Ku nkomerero y’emyaka amakumi ana Misiri gy’emala ng’efuuse amatongo, egyogerwako mu Ezeekyeri amakumi abiri mu mwenda, okuzuukira kw’ababi okusembayo n’okuzikirizibwa kwabwe okw’enkomerero biragibwa.
Fear, and the pit, and the snare, are upon thee, O inhabitant of the earth. And it shall come to pass, that he who fleeth from the noise of the fear shall fall into the pit; and he that cometh up out of the midst of the pit shall be taken in the snare: for the windows from on high are open, and the foundations of the earth do shake. The earth is utterly broken down, the earth is clean dissolved, the earth is moved exceedingly. The earth shall reel to and fro like a drunkard, and shall be removed like a cottage; and the transgression thereof shall be heavy upon it; and it shall fall, and not rise again. And it shall come to pass in that day, that the Lord shall punish the host of the high ones that are on high, and the kings of the earth upon the earth. And they shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited. Isaiah 24:17–22.
Okutiisa, n’ekinnya, n’omutego biri ku ggwe, ggwe omutuuze w’ensi. Awo olulituuka, nti oyo adduka okuva mu ddoboozi ly’okutiisa aligwa mu kinnya; era oyo alinnya ng’ava mu makkati g’ekinnya alikwatibwa mu mutego: kubanga ebituli eby’omu ggulu bugguddwa, era n’emisingi gy’ensi gikankana. Ensi emenyeddwa nnyo ddala, ensi esaanuuse ddala, ensi ekankanyizibwa nnyo nnyo. Ensi eriteebwa eruuyi n’eruuyi ng’omutamiivu, era erisikulwawo ng’akasiisira; n’ekyono kyayo kirigizitoowerera; era erigwa, so teriddamu kuyimuka nate. Awo olulituuka ku lunaku luli, Mukama alibonereza eggye ly’ab’awaggulu abali waggulu, ne bakabaka b’ensi abali ku nsi. Era balikuŋŋaanyizibwa wamu, ng’abasibe bwe bakuŋŋaanyizibwa mu kinnya, era baliggaliirwa mu kkomera, era oluvannyuma lw’ennaku nnyingi balirambibwako. Isaaya 24:17–22.
The message of Ezekiel that is brought together by the six dates associated with Egypt is identifying the earthly dragon power’s ultimate destruction, which begins at the soon-coming Sunday law and continues on through to the final destruction of the wicked Egyptians at the end of the millennium.
Obubaka bwa Ezeekyeri obugattibwa awamu okuyita mu nnaku mukaaga ez’omwezi ezikwatagana ne Misiri bulaga okuzikirizibwa okw’enkomerero okw’obuyinza bw’ogusota obw’oku nsi, okutandika ku tteeka lya Ssande erinaatera okujja ne kweyongera okutuukira ddala ku kuzikirizibwa okw’enkomerero okw’Abamisiri ababi ku nkomerero y’emyaka olukumi.
In the prophetic testimony the beast and the false prophet reach their end at the lake of fire, which represents the Second Coming of Christ, but the dragon power’s lake of fire destruction is at the end of the millennium.
Mu bujulizi obw’obunnabbi ensolo ne nnabbi ow’obulimba batuuka ku nkomerero yaabwe mu nnyanja ey’omuliro, ekiikirira Okujja kwa Kristo okw’Okubiri, naye okuzikirizibwa kw’amaanyi g’ogusota mu nnyanja ey’omuliro kuba ku nkomerero y’ekikumi ky’emyaka.
And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. And the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth: and all the fowls were filled with their flesh. Revelation 19:20, 21.
N’ensolo yakwatibwa, era awamu nayo ne nnabbi ow’obulimba eyakolanga ebyamagero mu maaso gaayo, bye yalimbalimbisanga abo abaali baweereddwa akabonero k’ensolo n’abo abaasinzanga ekifaananyi kyayo. Bombi ne basuulibwa nga bakyali balamu mu nnyanja ey’omuliro ogwaka n’ekibiriiti. Era abasigalawo ne battibwa n’ekitala ky’Oyo eyali atudde ku mbalaasi, ekitala ekyo ekyava mu kamwa ke; era ennyonyi zonna ne zikkuta ennyama yaabwe. Okubikkulirwa 19:20, 21.
The beast and false prophet end prophetically at the second return of Christ, but the dragon meets his fate one thousand years later at the third return of Christ.
Ensolo n’omulanzi ow’obulimba buggweerako mu bunnabbi ku kujja kwa Kristo okw’okubiri, naye ogusota atuukibwako enkomerero ye emyaka lukumi oluvannyuma ku kujja kwa Kristo okw’okusatu.
And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. Revelation 20:1–3.
Awo ne ndaba malayika ng’ava mu ggulu, ng’alina ekisumuluzo eky’obunnya obutaliiko kkomo n’olujegere olunene mu mukono gwe. N’akwata ogusota, omusota ogw’edda, ye Sitaani era Omulyolyomi, n’amusiba emyaka lukumi, n’amusuula mu bunnya obutaliiko kkomo, n’amuggaliramu, n’ateeka akabonero ku ye, aleme okukyamya amawanga nate okutuusa emyaka lukumi lwe girituukirira; era oluvannyuma lw’ebyo kimugwanira okusumululwa ekiseera kitono. Okubikkulirwa 20:1–3.
The Eleventh and Twelfth Years
Omwaka ogw’Ekkumi n’Ogumu n’ogw’Ekkumi n’Ebiri
The ‘seventeen’-year period set forth in Ezekiel twenty-nine’s two dates began in the tenth year of the captivity and ended in the twenty-seventh year. The messages of chapters thirty and thirty-one were set forth in the eleventh year, and the two dates set forth in chapter thirty-two were given in the twelfth year of the captivity. The seventeen-year period that began in the tenth year, roughly at the beginning of the siege of Jerusalem, was followed by the two Egyptian messages of the eleventh year set forth in chapters thirty and thirty-one. Together the two messages of the eleventh year represent a message just prior to the Sunday law. The other two Egyptian messages of the twelfth year occurred at or shortly after the destruction of Jerusalem in 586 BC.
Ekiseera eky’emyaka ‘ekkumi na musanvu’ ekiragiddwa mu nnaku ebbiri ez’omwezi eziri mu ssuula ey’amakumi abiri mu mwenda eya Ezeekyeri kyatandika mu mwaka ogw’ekkumi ogw’obusibe ne kikoma mu mwaka ogw’amakumi abiri mu musanvu. Obubaka obuli mu ssuula ey’amakumi asatu n’ey’amakumi asatu mu emu bwaweebwa mu mwaka ogw’ekkumi n’ogumu, era ennaku ebbiri ez’omwezi eziragiddwa mu ssuula ey’amakumi asatu mu bbiri zaaweebwa mu mwaka ogw’ekkumi n’ebiri ogw’obusibe. Ekiseera eky’emyaka ekkumi na musanvu ekyatandika mu mwaka ogw’ekkumi, kumpi ku ntandikwa y’okuzingizibwa kwa Yerusaalemi, kyaddirirwa obubaka obubiri obukwata ku Misiri obw’omwaka ogw’ekkumi n’ogumu obuli mu ssuula ey’amakumi asatu n’ey’amakumi asatu mu emu. Nga bugattiddwa wamu, obubaka obubiri obw’omwaka ogw’ekkumi n’ogumu bukiikirira obubaka obusooka amangu ddala etteeka lya Ssande. Obubaka obulala obubiri obukwata ku Misiri obw’omwaka ogw’ekkumi n’ebiri bwabaawo mu kiseera eky’okuzikirizibwa kwa Yerusaalemi mu mwaka gwa 586 nga Kristo tannazaalibwa, oba nga waakayitawo ekiseera kitono oluvannyuma lwakwo.
The message of Christ’s coming is proclaimed as part of the Midnight Cry message that changes to the loud cry message at the Sunday law. Two messages of Egypt are proclaimed before the Sunday law and two messages of Egypt are proclaimed at or just after the Sunday law. The doubling of the messages that are given in the same year, during the siege that culminates at the destruction of Jerusalem and the other two messages at the Sunday law, typifies the second angel’s message, where there is always a doubling.
Obubaka obw’okujja kwa Kristo bulangirirwa ng’ekitundu ky’obubaka obw’Okukoowoola okw’omu Ttumbi, obufuuka obubaka obw’okukoowoola n’eddoboozi ery’omwanguka mu kiseera ky’etteeka lya Ssande. Obubaka bubiri obwa Misiri bulangirirwa ng’etteeka lya Ssande terinnabaawo, ate obubaka bubiri obwa Misiri bulangirirwa mu kiseera ky’etteeka lya Ssande oba amangu ddala oluvannyuma lwalyo. Okulangirirwa mu bubiri bubiri kw’obubaka obuweebwa mu mwaka gwe gumu, mu kiseera eky’okuzingiza okutuuka ku ntikko yaakwo mu kuzikirizibwa kwa Yerusaalemi, awamu n’obubaka obulala obubiri obw’omu kiseera ky’etteeka lya Ssande, kukiikirira obubaka bwa malayika owookubiri, nga bulijjo bujja mu bubiri bubiri.
A second message is always followed by the third message.
Obubaka obw’okubiri bulijjo bugobererwa obw’okusatu.
“By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.
“Olw’ekalaamu n’eddoboozi tugwanidde okuwaana okulangirira okwo, nga tulaga ensengeka yaakwo, n’okukozesebwa kw’obunnabbi obututwala ku bubaka bwa malayika ow’okusatu. Tewayinza kubaawo wa kusatu awatali ow’olubereberye n’ow’okubiri. Obubaka buno tugwanidde okubuwa ensi mu bitabo eby’empapula, mu njigiriza, nga tulaga mu lunyiriri olw’ebyafaayo by’obunnabbi ebintu ebyabaddewo n’ebintu ebiribaawo.” Selected Messages, book 2, 104, 105.
At the third message the door of probation is closed. Probation closes for the United States at the Sunday law and probation closes for the world when Michael stands up. Both closed doors represent a third message that is always preceded by the second message that is always a twofold message.
Obubaka obwokusatu bwe butuuka, oluggi lw’ekiseera eky’ekisa luggaddwa. Ekiseera eky’ekisa eri Amerika ey’Amassaza Amagatte kiggwaako etteeka lya Ssande bwe liyisibwa, era ekiseera eky’ekisa eri ensi kiggwaako Mikayiri bw’ayimirira. Enzigi zombi eziggaddwa zikiikirira obubaka obwokusatu obusookebwako bulijjo obubaka obwokubiri obuba bulijjo obubaka obw’ebitundu bibiri.
The empowerment of the second angel is accomplished when it is joined by the message of the Midnight Cry. The two messages pronounced upon mankind, as represented by Ezekiel’s pronouncements upon Egypt in chapters thirty and thirty-one, identify when the message of the Midnight Cry joins the second angel, and the two messages of chapter thirty-two are identifying the empowerment of the third angel in the loud cry.
Okuweebwa amaanyi kwa malayika owookubiri kutuukirizibwa obubaka bw’Okukaaba okw’Ettumbi bwe bumwegattako. Obubaka obubiri obulangirirwa ku lulyo lw’abantu, nga bwe bukiikirirwa ebigambo Ezeekyeri bye yalangirira ku Misiri mu ssuula ey’amakumi asatu n’ey’amakumi asatu n’emu, bulaga ekiseera obubaka bw’Okukaaba okw’Ettumbi we bwegattira ku malayika owookubiri, era obubaka obubiri obw’omu ssuula ey’amakumi asatu n’ebbiri bulaga okuweebwa amaanyi kwa malayika owookusatu mu kukaaba okw’eddoboozi ery’omwanguka.
Ezekiel’s wheels of the complex interplay of human events identify the last warning for mankind, which is the third angel’s warning, and the third angel is made up of the first and second angels’ warnings. The Midnight Cry before the Sunday law and the loud cry after the Sunday law are represented by Ezekiel’s four dates that fall within the ‘seventeen’ years of chapter twenty-nine’s alpha and omega dates that align with the hidden history of Daniel eleven verse forty, as represented in verses eleven through sixteen of the same chapter.
Nnamuziga za Ezeekyeri ezikiikirira enkolagana enzibu ey’ebintu ebibaawo mu bantu ziraga okulabula okusembayo eri olulyo lw’abantu, nga kwe kulabula kwa malayika owokusatu, era malayika owokusatu akolebwa okulabula kwa malayika ow’olubereberye n’okwa malayika owokubiri. Okuleekaana okw’omu Ttumbi okubaawo ng’etteeka lya Ssande terinnabaawo n’okuleekaana okw’amaanyi okubaawo oluvannyuma lw’etteeka lya Ssande bikiikirirwa ennaku ennya ez’omwezi eza Ezeekyeri eziri mu myaka ‘ekkumi na musanvu’ egiri wakati w’ennaku ez’omwezi eza alufa ne omega ez’essuula ey’amakumi abiri mu mwenda, ezikwatagana n’ebyafaayo ebikwekeddwa ebya Danyeri essuula ey’ekkumi n’emu olunyiriri olw’amakumi ana, nga bwe bikiikirirwa mu nnyiriri okuva ku lw’ekkumi n’olumu okutuuka ku lw’ekkumi n’omukaaga ez’essuula eyo yennyini.
In Daniel chapter ten, Daniel, as with Ezekiel, is made dumb. Daniel’s dumbness is brought about in the middle of three touches; the first and third touches came from the angel Gabriel and the middle touch was the touch of Christ. Daniel, as with Peter between Caesarea-Philippi and the cross, is in the middle. In the middle Peter saw the glorified Christ, as did Daniel in chapter ten. The middle of the three angels is the second message, which is a combination of two messages.
Mu Danyeri essuula ey’ekkumi, Danyeri, nga bwe kyali ne Ezeekyeri, afuulibwa kasiru. Obusiru bwa Danyeri bujja wakati mu kukomako kusatu; okukomako okusooka n’okw’okusatu kwava eri malayika Gabulyeri, era okukomako okw’omu makkati kwali kukomako kwa Kristo. Danyeri, nga bwe kyali ne Peetero wakati wa Kayisaliya-Firipo n’omusaalaba, ali mu makkati. Mu makkati Peetero yalaba Kristo eyagulumizibwa, nga Danyeri bwe yamulaba mu ssuula ey’ekkumi. Omu makkati wa bamalayika basatu bwe bubaka obw’okubiri, nga bugatta obubaka bubiri.
5th Day of the 4th Month & 1844
Olunaku olw’Okutaano olw’Omwezi ogw’Okuna ne 1844
In Ezekiel chapter one, verses one and two, Ezekiel is at the fifth day of the fourth month, which aligns with the middle of the seventh month movement in 1844. Ezekiel is midway between April 19 and October 22, 1844, just as was Samuel Snow, the messenger of the Midnight Cry in 1844, when he presented his first clear view of the message in Boston, 93 days after April 19 and 93 days before the door closed on October 22, 1844. Samuel Snow was in Boston on July 21, 1844, midway in the seventh month movement, unaware that he was prophetically standing with Peter at the Mount of Transfiguration, Ezekiel in the thirtieth year of the seventeenth Jubilee cycle and Daniel’s second touch during the looking glass vision of chapter ten.
Mu ssuula esooka eya Ezeekyeri, mu lunyiriri olusooka n’olwokubiri, Ezeekyeri ali ku lunaku olwokutaano olw’omwezi ogwokuna, olukwatagana n’ekiseera eky’omu makkati g’ekisinde eky’omwezi ogw’omusanvu mu mwaka 1844. Ezeekyeri ali wakati w’olunaku lwa 19 Apuli n’olwa 22 Okitobba 1844, nga bwe kyali ne ku Samuel Snow, omubaka w’Okuleekaana kw’Omu Ttumbi mu 1844, bwe yasooka okwanjula mu Boston endowooza ye entangaavu ku bubaka obwo, nga wayise ennaku 93 okuva nga 19 Apuli, era nga wasigadde ennaku 93 oluggi luggalwewo nga 22 Okitobba 1844. Samuel Snow yali mu Boston nga 21 Jjulaayi 1844, wakati mu kisinde eky’omwezi ogw’omusanvu, nga tamanyi nti mu ngeri ey’obunnabbi yali ayimiridde wamu ne Peetero ku Lusozi olw’Okufuusibwa, ne Ezeekyeri mu mwaka ogw’amakumi asatu ogw’enzirukanya ya Jjubiri ey’ekkumi n’omusanvu, era n’okukwatibwako kwa Danyeri omulundi ogwokubiri mu kwolesebwa okw’endabirwamu okw’omu ssuula ey’ekkumi.
Tyre
Ttuulo
Before we return to the dating of Ezekiel’s six references of Jerusalem, we should first identify the one date that was proclaimed against Tyre.
Nga tetunnadda ku nnaku z’eŋŋombo mukaaga eza Yerusaalemi mu Ezeekyeri, tusaanidde okusooka okuzuula olunaku olumu olwalanjibwa okulwanyisa Ttuulo.
And it came to pass in the eleventh year, in the first day of the month, that the word of the Lord came unto me, saying, Son of man, because that Tyrus hath said against Jerusalem, Aha, she is broken that was the gates of the people: she is turned unto me: I shall be replenished, now she is laid waste: Therefore thus saith the Lord God; Behold, I am against thee, O Tyrus, and will cause many nations to come up against thee, as the sea causeth his waves to come up. And they shall destroy the walls of Tyrus, and break down her towers: I will also scrape her dust from her, and make her like the top of a rock. It shall be a place for the spreading of nets in the midst of the sea: for I have spoken it, saith the Lord God: and it shall become a spoil to the nations. And her daughters which are in the field shall be slain by the sword; and they shall know that I am the Lord. For thus saith the Lord God; Behold, I will bring upon Tyrus Nebuchadrezzar king of Babylon, a king of kings, from the north, with horses, and with chariots, and with horsemen, and companies, and much people.
Awo olwatuuka mu mwaka ogw’ekkumi n’ogumu, ku lunaku olusooka olw’omwezi, ekigambo kya Mukama ne kinzijira nga kyogera nti, Omwana w’omuntu, kubanga Ttuulo ayogedde ku Yerusaalemi nti, Aha, amenyese, oyo eyali enzigi z’amawanga: ankyukidde; ndijjuzibwa, kaakano nga afuuse matongo: Kale bw’ati bw’ayogera Mukama Katonda nti; Laba, ndi mulabe wo, ggwe Ttuulo, era ndireeta amawanga mangi okukulumba, ng’ennyanja bw’ereeta amayengo gaayo. Era balizikiriza bbugwe za Ttuulo, ne bamenyaamenya ebigo bye: era ndimulambula enfuufu ye okuva ku ye, ne mmufuula ng’entikko y’olwazi. Kiriba kifo eky’okuyanikaako obutimba wakati mu nnyanja: kubanga njogedde, bw’ayogera Mukama Katonda: era kirifuuka omunyago eri amawanga. Ne bawala be abali mu nnimiro balittibwa n’ekitala; era balimanya nga nze Mukama. Kubanga bw’ati bw’ayogera Mukama Katonda nti; Laba, ndireeta ku Ttuulo Nebukadduneeza kabaka w’e Babulooni, kabaka wa bakabaka, ng’ava mu bukiika obwa kkono, n’embalaasi, n’amagaali, n’abeebagala embalaasi, n’ebibiina by’eggye, n’abantu bangi.
He shall slay with the sword thy daughters in the field: and he shall make a fort against thee, and cast a mount against thee, and lift up the buckler against thee. And he shall set engines of war against thy walls, and with his axes he shall break down thy towers. By reason of the abundance of his horses their dust shall cover thee: thy walls shall shake at the noise of the horsemen, and of the wheels, and of the chariots, when he shall enter into thy gates, as men enter into a city wherein is made a breach. With the hoofs of his horses shall he tread down all thy streets: he shall slay thy people by the sword, and thy strong garrisons shall go down to the ground. And they shall make a spoil of thy riches, and make a prey of thy merchandise: and they shall break down thy walls, and destroy thy pleasant houses: and they shall lay thy stones and thy timber and thy dust in the midst of the water. And I will cause the noise of thy songs to cease; and the sound of thy harps shall be no more heard. And I will make thee like the top of a rock: thou shalt be a place to spread nets upon; thou shalt be built no more: for I the Lord have spoken it, saith the Lord God.
Alitta n'ekitala bawala bo abawala bo abali mu nnimiro; era alikukolako olukomera, era alikusuulira ekifunvu, era aliyimusa engabo ku ggwe. Era aliteeka eby'okulwanyisa ku bbugwe bwo, era n'embazzi ze alimenyaamenya eminara gyo. Olw'obungi bw'embalaasi ze enfuufu yaazo erikubikka; bbugwe bwo bulikankana olw'eddoboozi ly'abeebagala embalaasi n'amapiira n'amagaali, bw'alituuka okuyingira mu miryango gyo, ng'abantu bwe bayingira mu kibuga ekimenyeddwamu ekituli. N'ebinuulo by'embalaasi ze alirinnyirira enguudo zo zonna: alitta abantu bo n'ekitala, era ebigo byo eby'amaanyi birigwa wansi. Era balinyaga obugagga bwo, ne banyaga eby'obusuubuzi bwo: era balimenya bbugwe bwo, ne bazikiriza ennyumba zo ennungi: era balisuula amayinja go n'emiti gyo n'enfuufu yo wakati mu mazzi. Era ndireetera eddoboozi ly'ennyimba zo okuggwaawo; n'eddoboozi ly'ennanga zo teririddayo kuwulirwa nate. Era ndikufuula ng'akatikko k'olwazi: oliba kifo kya kwanikaako butimba; tolibizibwawo nate: kubanga nze Mukama nkyogedde, bw'ayogera Mukama Katonda.
Thus saith the Lord God to Tyrus; Shall not the isles shake at the sound of thy fall, when the wounded cry, when the slaughter is made in the midst of thee? Then all the princes of the sea shall come down from their thrones, and lay away their robes, and put off their broidered garments: they shall clothe themselves with trembling; they shall sit upon the ground, and shall tremble at every moment, and be astonished at thee. And they shall take up a lamentation for thee, and say to thee, How art thou destroyed, that wast inhabited of seafaring men, the renowned city, which wast strong in the sea, she and her inhabitants, which cause their terror to be on all that haunt it! Now shall the isles tremble in the day of thy fall; yea, the isles that are in the sea shall be troubled at thy departure. For thus saith the Lord God; When I shall make thee a desolate city, like the cities that are not inhabited; when I shall bring up the deep upon thee, and great waters shall cover thee; When I shall bring thee down with them that descend into the pit, with the people of old time, and shall set thee in the low parts of the earth, in places desolate of old, with them that go down to the pit, that thou be not inhabited; and I shall set glory in the land of the living; I will make thee a terror, and thou shalt be no more: though thou be sought for, yet shalt thou never be found again, saith the Lord God. Ezekiel 26:1–21.
Bw'ati bw'ayogera Mukama Katonda eri Ttuulo nti, Ebizinga tebirikankana olw'okuwulira okugwa kwo, abalumizibwa bwe banaakaba, n'okuttibwa bwe kulikolebwa wakati mu ggwe? Awo abakungu bonna ab'ennyanja balikka ku ntebe zaabwe, ne baleka ebyambalo byabwe, ne baggyaako ebyambalo byabwe ebirukiddwa obulungi: baneebambaza okukankana; banaatuula wansi ku ttaka, ne bakankana buli kaseera, ne beewuunya ku lulwo. Era banaakukungubagiriza, ne bakugamba nti, Ozzikiridde otya ggwe eyatuulibwamu abantu ab'ennyanja, ekibuga ekimanyiddwa ennyo, ekyali eky'amaanyi mu nnyanja, kye n'abatuuze baakyo, abaaleetanga entiisa yaabwe ku bonna abakibeeramu! Kaakano ebizinga birikankana ku lunaku olw'okugwa kwo; weewaawo, ebizinga ebiri mu nnyanja biryeraliikirira olw'okuvaawo kwo. Kubanga bw'ati bw'ayogera Mukama Katonda nti, Bwe ndikufuula ekibuga ekizise, ng'ebibuga ebitaliimu batuuze; bwe ndireeta obuziba ku ggwe, n'amazzi amangi ne gakubikka; Bwe ndikussa wansi wamu n'abo abakka mu bunnya, wamu n'abantu ab'edda, era ne nkuteeka mu bitundu eby'ensi eby'omu wansi, mu bifo eby'edda ebyazika, wamu n'abo abakka mu bunnya, oleme okubeerwamu; era nditeeka ekitiibwa mu nsi ey'abalamu; ndikufuula eky'entiisa, naawe tolibaawo nate: newaakubadde nga onoonyezebwa, toliddamu kulabibwa nate emirembe gyonna, bw'ayogera Mukama Katonda. Ezekyeri 26:1–21.
The message of Tyre was proclaimed the year that Jerusalem was destroyed, and it represents the overthrow of the sixth kingdom of Bible prophecy at the soon-coming Sunday law. At the Sunday law, the United States (Tyre) prophetically rejoices because it has overthrown Jerusalem, which Sister White identifies as the Laodicean Seventh-day Adventist church, which Ezekiel calls the “gates of the people.” Tyre identifies that Jerusalem “was” the gates of the people in the past tense. A “gate” is a church prophetically.
Obubaka bwa Ttuulo bwalanjibwa mu mwaka Yerusaalemi lwe yazikirizibwa, era bukiikirira okugwa kw’obwakabaka obw’omukaaga obw’obunnabbi bwa Bayibuli mu kiseera ky’etteeka lya Ssabbiiti ery’oku Ssande erigenda okujja mangu. Mu tteeka lya Ssande, Amerika (Ttuulo) esanyuka mu ngeri ey’obunnabbi kubanga esuulidde ddala Yerusaalemi, Sister White gw’akkiriza nti ye kkanisa ya B’adiventi b’olunaku olw’omusanvu ey’e Laodikiya, Ezeekyeri gy’ayita “enzigi z’abantu.” Ttuulo eraga nti Yerusaalemi “kyali” enzigi z’abantu mu ngeri y’ebiseera ebyayita. “Omulyango” mu ngeri ey’obunnabbi ye kkanisa.
And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven. And Jacob rose up early in the morning, and took the stone that he had put for his pillows, and set it up for a pillar, and poured oil upon the top of it. And he called the name of that place Bethel: but the name of that city was called Luz at the first. Genesis 28:17–19.
Awo n’atya, n’ayogera nti, Ekifo kino kya ntiisa nnyo! Kino si kirala wabula nnyumba ya Katonda, era luno lwe luggi olw’eggulu. Awo Yakobo n’agolokoka enkya nnyo, n’atwala ejjinja lye yali atadde wansi w’omutwe gwe, n’aliteeka okuyimirira ng’empagi, n’afuka amafuta ku mutwe gwalyo. N’atuuma erinnya ly’ekifo ekyo Beseri: naye erinnya ly’ekibuga ekyo oluberyeberye lyali Luzi. Olubereberye 28:17–19.
The word “Bethel” means house of God, and Tyre rejoices that it has forced the Laodicean Seventh-day Adventist church to accept the enforcement of the worship of the sun. But in spite of the misguided celebration of those enforcing the worship of the sun, God through Ezekiel states, “I am against thee, O Tyrus, and will cause many nations to come up against thee, as the sea causeth his waves to come up. And they shall destroy the walls of Tyrus, and break down her towers.”
Ekigambo “Beseri” kitegeeza ennyumba ya Katonda, era Ttuulo asanyuka olw’okuba awalirizza ekkanisa y’Abadiventi Ab’Olunaku olw’Omusanvu ey’e Lawodikiya okukkiriza okukaka abantu okusinza enjuba. Naye wadde ng’abo abakaka abantu okusinza enjuba bajaguza mu bukyamu, Katonda ayogera ng’ayita mu Ezeekyeri nti, “Ndi mulabe wo, ggwe Ttuulo, era ndikulinnyisizaako amawanga mangi, ng’ennyanja bw’erinnyisa amayengo gaayo. Era balizikiriza ebisenge bya Ttuulo, ne bamenya eminaala gye.”
The “walls of Tyrus” represent the protection of Tyrus. A “wall” is the symbol of the Ten Commandments.
“Ebbugwe bwa Ttuulo” bukiikirira obukuumi bwa Ttuulo. “Bbugwe” kabonero ka Mateeka Ekkumi.
“The prophet here describes a people who, in a time of general departure from truth and righteousness, are seeking to restore the principles that are the foundation of the kingdom of God. They are repairers of a breach that has been made in God’s law—the wall that He has placed around His chosen ones for their protection, and obedience to whose precepts of justice, truth, and purity is to be their perpetual safeguard.” Prophets and Kings, 677.
“Nnabbi wano annyonnyola abantu abo abali, mu kiseera eky’okwewala okw’amazima n’obutuukirivu mu buli wamu, nga banoonya okuzzaawo emisingi egiri omusingi gw’obwakabaka bwa Katonda. Bbo bazimbi b’ekituli ekikoleddwa mu mateeka ga Katonda—ekisenge kye yateeka okwetooloola abalonde be olw’okubakuuma, era okugondera ebiragiro byakyo eby’obwenkanya, amazima, n’obulongoofu kwe kuliba okukuuma kwabwe okutaggwaawo.” Prophets and Kings, 677.
God’s law is a wall of protection, but walls in the plural represent the two principles that ‘protected’ and produced the prosperity and success of Tyrus, a symbol of the Republican horn of the United States.
Amateeka ga Katonda kisenge eky’obukuumi, naye ekigambo ebisenge, ekiri mu bungi, kikiikirira emisingi ebiri ‘egyakuuma’ Tyrus era ne gireetawo okugaggawala kwayo n’obuwanguzi bwayo, nga Tyrus kabonero k’ejjembe ly’enkola ya lipabulika ey’Amasaza Amagatte ga Amerika.
“‘And he had two horns like a lamb.’ The lamblike horns indicate youth, innocence, and gentleness, fitly representing the character of the United States when presented to the prophet as ‘coming up’ in 1798. Among the Christian exiles who first fled to America and sought an asylum from royal oppression and priestly intolerance were many who determined to establish a government upon the broad foundation of civil and religious liberty. Their views found place in the Declaration of Independence, which sets forth the great truth that ‘all men are created equal’ and endowed with the inalienable right to ‘life, liberty, and the pursuit of happiness.’ And the Constitution guarantees to the people the right of self-government, providing that representatives elected by the popular vote shall enact and administer the laws. Freedom of religious faith was also granted, every man being permitted to worship God according to the dictates of his conscience. Republicanism and Protestantism became the fundamental principles of the nation. These principles are the secret of its power and prosperity. The oppressed and downtrodden throughout Christendom have turned to this land with interest and hope. Millions have sought its shores, and the United States has risen to a place among the most powerful nations of the earth. …
“‘Era yalina amayembe abiri ng’omwana gw’endiga.’ Amayembe agafaanana ag’omwana gw’endiga galaga obuvubuka, obutalina musango, n’obukkakkamu, era gasaanira ddala okulaga empisa za Amerika ey’Eggwanga lya Amerika nga bwe yayanjulwa eri nnabbi ng’‘erinnya okuvaayo’ mu 1798. Mu baawambuka Abakristaayo abaasooka okudduka okugenda e Amerika ne banoonya obuddukiro okuva mu kunyigirizibwa kwa bakabaka n’obutagumiikiriza bwa bakabona, mwalimu bangi abaasalawo okuteekawo gavumenti ku musingi omugazi ogw’eddembe ly’obwannannyini n’ery’eddiini. Endowooza zaabwe zaafuna ekifo mu Kiwandiiko eky’Okwetongola, ekitegeeza amazima amanene nti ‘abantu bonna baatondebwa nga benkana’ era ne baweebwa eddembe eritayinza kuggyibwako ery’‘obulamu, eddembe, n’okunoonya essanyu.’ Era Ssemateeka akakasa eri abantu eddembe ly’okwefuga, ng’ateekateeka nti abakiikirizi abalondebwa abantu olw’obululu bwe bakola amateeka era ne bagassa mu nkola. Eddembe ly’enzikiriza ey’eddiini nalo lyagabibwa, buli muntu ng’akkirizibwa okusinzanga Katonda ng’okulumizibwa kw’omwoyo gwe bwe kumulungamya. Enkola ey’obwa republika n’Obupolotesitante byafuuka emisingi emikulu egy’eggwanga eryo. Emisingi gino gwe musaale ogw’ekyama ogw’amaanyi gaalyo n’okugaggawala kwalyo. Abanyigirizibwa n’abalinnyiriddwa wansi wonna mu Bwakristaayo bafuukira ensi eno n’obwagazi era n’essuubi. Obukadde n’obukadde bunoonyesezza ku mwalo gwayo, era Amerika ey’Eggwanga lya Amerika esitudde n’etuuka mu kifo mu mawanga agasinga obuyinza ku nsi. …
“The lamblike horns and dragon voice of the symbol point to a striking contradiction between the professions and the practice of the nation thus represented. The ‘speaking’ of the nation is the action of its legislative and judicial authorities. By such action it will give the lie to those liberal and peaceful principles which it has put forth as the foundation of its policy. The prediction that it will speak ‘as a dragon’ and exercise ‘all the power of the first beast’ plainly foretells a development of the spirit of intolerance and persecution that was manifested by the nations represented by the dragon and the leopardlike beast. And the statement that the beast with two horns ‘causeth the earth and them which dwell therein to worship the first beast’ indicates that the authority of this nation is to be exercised in enforcing some observance which shall be an act of homage to the papacy.
“Amayembe agafaanana n’agaana n’eddoboozi ery’ogusota ery’akabonero kano biraga obutakwatagana obw’amaanyi nnyo wakati w’ebyo eggwanga erikiikirirwa wano bye lyatula n’engeri gye likolamu. ‘Okwogera’ kw’eggwanga kwe kukola kw’ab’obuyinza balyo ab’okuteeka amateeka n’ab’obuyinza obw’okusalawo mu musango. Olw’ebikolwa ng’ebyo, lijja okulaga obulimba bw’emisingi egy’obwannakyewa n’emirembe gye lyayanjuluza ng’omusingi gwa polisa yaalyo. Obunnabbi obugamba nti lijja kwogera ‘ng’ogusota’ era ne likozesa ‘obuyinza bwonna obw’ensolo ey’olubereberye’ butegeeza mu lwatu okukula kw’omwoyo gw’obutagumiikiriza n’okuyigganya okwalyolesebwa amawanga agaakiikirirwa ogusota n’ensolo efaanana engwe. Era n’ebigambo nti ensolo ey’amayembe abiri ‘ewaliriza ensi n’abo abagituulamu okusinzanga ensolo ey’olubereberye’ biraga nti obuyinza bw’eggwanga lino bulikozesebwa mu kuwaliriza okukwata ku mpisa y’okusinza emu, eneeba ekikolwa eky’okussaamu ekitiibwa eri obwapapa.”
“Such action would be directly contrary to the principles of this government, to the genius of its free institutions, to the direct and solemn avowals of the Declaration of Independence, and to the Constitution. The founders of the nation wisely sought to guard against the employment of secular power on the part of the church, with its inevitable result—intolerance and persecution. The Constitution provides that ‘Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof,’ and that ‘no religious test shall ever be required as a qualification to any office or public trust under the United States.’ Only in flagrant violation of these safeguards to the nation’s liberty, can any religious observance be enforced by civil authority. But the inconsistency of such action is no greater than is represented in the symbol. It is the beast with lamblike horns—in profession pure, gentle, and harmless—that speaks as a dragon.” The Great Controversy, 441, 442.
“Ekikolwa ng’ebyo byandibadde biwakanya butereevu emisingi gya gavumenti eno, n’obutonde bw’ebitongole byayo eby’eddembe, n’okulangirira okw’olwatu era okw’ekitiibwa okw’Ekiwandiiko ky’Okwefuga (Declaration of Independence), era n’Amateeka Agafuga Eggwanga (Constitution). Abatandikawo eggwanga mu magezi gaabwe baanoonya okukuuma eggwanga obuteefuukira ku nkola y’okukozesa obuyinza obw’ensi ku ludda lw’ekkanisa, nga kino kirina ekivaamu ekitategeevwa butegeevwa—obutasikiriza n’okuyigganya. Amateeka Agafuga Eggwanga galagira nti, ‘Congress terikola tteeka lyonna erikwata ku kuteekawo ddiini, oba okuziyiza okugiweereza mu ddembe,’ era nti, ‘tekiribaawo kugezesebwa kwonna kwa ddiini okulagibwa ng’ekisaanyizo eky’okufuna ofiisi yonna oba obwesige bwonna obw’olukale wansi wa United States.’ Mu kwonoona okw’olwatu kwokka okw’ebikuumi bino eby’eddembe ly’eggwanga, mwe kisobokera okuleetesa eky’obulombolombo bw’eddiini kyonna okuyisibwa n’obuyinza bwa gavumenti. Naye obutakkaanya bw’ekikolwa ng’ekyo tebusinga obwo obukiikiririddwa mu kabonero ako. Ensolo erina amayembe ng’ago ag’omwana gw’endiga—mu kwatula erongoofu, ewombeefu, era etalina kabi—ye yogera ng’omusota.” The Great Controversy, 441, 442.
The foundation of the United States is represented by the Declaration of Independence and the Constitution which represent Protestantism and Republicanism respectively. The “walls” of protection and prosperity are Republicanism and Protestantism, and at the Sunday law the principles of both the Declaration of Independence and the Constitution are overturned, for Nebuchadnezzar “shall set engines of war against thy walls, and with his axes he shall break down thy towers.”
Omusingi gwa United States gukiikirirwa mu Declaration of Independence ne Constitution, ebiikirira Obupolotesitante n’Oburepublicanism mu butuufu bwabyo obw’enjawulo. “Bbugwe” ez’obukuumi n’obugagga bwe Burepublicanism n’Obupolotesitante, era ku Sunday law emisingi gyombi, egya Declaration of Independence ne Constitution, gisuulibwaawo; kubanga Nebukadnezza “aliggyawo eby’okulwanyisa ku bbugwe bo, era n’embazzi ze alimenyaamenya eminara gyo.”
At the Sunday law all the “towers” are broken down, and a tower is a symbol of a church whose foundational philosophy is represented by an effort of man to save himself. Speaking of Nimrod, the great rebel, and his tower, we are informed in Prophets and Kings, “When the tower had been partially completed, a portion of it was occupied as a dwelling place for the builders; other apartments, splendidly furnished and adorned, were devoted to their idols. The people rejoiced in their success, and praised the gods of silver and gold, and set themselves against the Ruler of heaven and earth.” At the Sunday law Tyrus rejoices that Jerusalem has been overthrown, but national apostasy is followed by national ruin, and the king of the north will then overthrow the walls and towers of the United States.
Mu kiseera ky’etteeka lya Ssande, “eminaala” gyonna gimenyebwa, era omunaala kabonero ka kkanisa ng’endowooza ey’omusingi gwayo eyolekera mu kufuba kw’omuntu okwerokola. Nga kyogera ku Nimuroodi, omujeemu omukulu, n’omunaala gwe, ekitabo Bannabbi ne Bakabaka kitutegeeza nti, “Omunaala bwe gwali gwakazimbibwako ekitundu, ekitundu kyagwo kyabeerwangamu abazimbi; ebisenge ebirala, ebyali biteekeddwamu ebintu eby’omu nju eby’ekitiibwa era nga biyooyooteddwa, byaweebwayo eri ebifaananyi byabwe eby’okusinza. Abantu baasanyukira obuwanguzi bwabwe, ne batendereza bakatonda aba ffeeza n’aba zaabu, ne beesimba okuwakanya Omufuzi w’eggulu n’ensi.” Mu kiseera ky’etteeka lya Ssande, Tuulo asanyukira okusuulibwa kwa Yerusaalemi, naye okwewaggula kw’eggwanga ku Katonda kuddirirwa okuzikirira kw’eggwanga, era olwo kabaka w’obukiikakkono alimenyawo ebisenge n’eminaala gy’Amerika ey’Amasaza Amagatte.
We will begin to take up the six dates of Jerusalem in Ezekiel in the next article.
Tujja kutandika okutwala ennaku omukaaga eza Yerusaalemi eziri mu Ezeekyeri mu kiwandiiko ekiddako.