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 588 BC, and a year later in 587 BC 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 588 BC, era omwaka gumu oluvannyuma mu 587 BC Ezekyeri n’alagirirwa okwogera. Mu lunyiriri lwa ‘kkumi na musanvu’, 571 BC kiraga nti Misiri erigabibwa eri Babulooni olw’emirimu egyaweebwa. Abategeka ebiseera bya Bayibuli balaga 567 BC okutuuka ku 527 BC ng’ekiseera eky’emyaka amakumi ana ekiragiddwa mu nnyiriri ezo, era okuva ku bubaka obwasooka obw’omusango obwalangirirwa mu 587 BC okutuuka ku kulangirira kw’olunyiriri lwa kkumi na musanvu mu 571 BC nti Mukama yali awaddeyo Misiri mu mukono gwa Nebukadduneeza, tusangamu 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 586 BC and went unto 573 BC. The number thirteen is associated with the United States.
Noolwekyo Nabukadduneeza n’asooka okutwala Ttuulo, era oluvannyuma lw’okuzingiza okw’emyaka kkumi n’esatu n’aweebwa Misiri. Nga tannatwala Ttuulo, yatwala Yerusaalemi mu 586 BC; awo n’alyoka atuukiriza okuzingiza Ttuulo okumala emyaka kkumi n’esatu, era oluvannyuma Misiri. Yerusaalemi yatwalibwa mu 586 BC, era okuzingiza Ttuulo kwatandika mu 586 BC ne kugenda okutuuka mu 573 BC. Omuwendo kkumi n’esatu gukwatagana ne United States.
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 the Protestants in 1844. The passing by of those former covenant people of God in 34 and 1844 are both 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.
Omusango gutandikira ku nnyumba ya Katonda, era ejjembe ly’Obupolotesitanti mu United States lisooka okuwangulwa nga etteeka lya Ssande terinnabaawo. Ejjembe ly’Obupolotesitanti obwavudde ku nzikiriza entuufu mu United States lirimu Ekkanisa ya Seventh-day Adventist ey’omu Lawodikiya, emanyiddwa ng’eraga abantu ba endagaano “eyasooka,” abayitibwako nga Isiraeri ow’edda bwe yayitibwako mu mwaka 34 ne Abapolotesitanti mu 1844. Okuyitibwako kw’abo abaali abantu ba Katonda ab’omu ndagaano eyasooka mu 34 ne 1844 byombi biragibwa mu byafaayo eby’obunnabbi eby’obunnabbi obw’emyaka enkumi bbiri mu bisatu mu kkumi obuli mu Danieli 8:14. Omusango gutandikira ku nnyumba ya Katonda, era ejjembe ly’Obupolotesitanti lisalirwa omusango nga ejjembe ly’Obwakabaka bwa Republican terinnasalirwa musango.
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 as represented by Jerusalem, a symbol of the horn of Protestantism—the church and Tyre, a symbol of the horn or 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 conquering’s of Jerusalem, Tyre and Egypt occurs when “the horn of the house of Israel” buds forth, and is given an opening of the mouth.
Amayengo ana (empewo ye ey’obukambwe bwe) ag’obuyinike bwe gakuumibwa, okuteekebwako akabonero okw’abo emitwalo kikumi mu enkumi amakumi ana mu enkumi nnya kutandika, era abagezi n’ababi mu ba Adiveenti ekisembayo baawulibwa, era bino byonna bituukirizibwa ku “lunaku olw’empewo ey’ebuvanjuba.” Ekiseera eky’okuteekebwako akabonero kyatandika n’okumansirwako okutono ku 9/11 era kikoma n’okufukibwako okujjuvu ku tteeka lya Ssande, ensi n’eryoka ejjula ebibala. Ekiseera eky’okuteekebwako akabonero kwe kutukuzibwa n’okuggibwamu eby’obugwagwa mu nkola egenda mu maaso ng’ekwatagana ne Malaki essuula esatu. Naye mu kiseera eky’emyaka kkumi na musanvu ekikiikiriddwa ennaku ezitandika n’ezzikoma eza Ezeekyeri amakumi abiri mu mwenda, okuwangulwa kw’obwakabaka obw’omukaaga obw’obunnabbi obwa mu Bayibuli nga bukiikiriddwa Yerusaalemi, akabonero ak’ejjembe ery’Obupolotesitanti—ekkanisa, ne Ttuulo, akabonero ak’ejjembe oba Obulipubuliki—eggwanga. Mangu ddala oluvannyuma lw’okuggwa kw’okuzingiza Ttuulo okw’emyaka kkumi na esatu, okuwangulwa kw’obwakabaka obw’omusanvu obwa bakabaka ekkumi obukiikiriddwa Misiri kubaawo. Okuwangulwa okwo okusatu okwa Yerusaalemi, Ttuulo ne Misiri kubaawo “ejjembe ery’ennyumba ya Isiraeri” bwe limera, ne liweebwa okwasama akamwa.
Both the priest Ezekiel and the priest Zacharias dumbness end 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 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.
Obusiru bwa kabona Ezeekyeri ne bwa kabona Zakaliya buliwako ku Sunday law, Amerika ne ndogoyi ya Balamu lwe byogera byombi. Mukama awa ennyumba ya Isiraeri “okwasamya akamwa” ku Sunday law. Ebibi bya Yakobo biba byamaze okuggyibwawo, era erinnya lye ne likyusibwa n’afuuka ennyumba ya Isiraeri. Obubaka bwe balangirira bukiikirirwa omujulirwa ow’okusatu ow’obusiru obw’obunnabbi, akiikirirwa Danyeri, olwo n’alyoka aweebwa obubaka obuli mu ssuula ekkumi n’emu eya Danyeri, era nga bwe bubeera okwolesebwa kwa Kakukku okw’oluvannyuma “okwogera so tekulimba.” Ezeekyeri, Zakaliya ne Danyeri bikwatagana n’okulangirira okw’okukaaba okw’amaanyi okw’omumalayika ow’okusatu, era ne Yeremiya bw’atyo mu ssuula kkumi na ttaano, gy’asuubizibwa okuba akamwa ka Katonda singa adda okuva mu kusoomoozebwa okw’olubereberye.
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 distinction between 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.
Mu kiseera ekyo, okwawukana wakati w’ejjembe ery’obulimba ery’Obupolotesitanti kuteekebwa mu nkwatagana n’ejjembe ery’amazima ery’Obupolotesitanti, nga kifaananyizibwa n’omuggo gwa Alooni ogwamera, nga gwawukana ku miggo emirala egy’ebika bya Isiraeri. Ennaku zombi eziri mu ssuula ey’amakumi abiri mu mwenda eya Ezeekyeri ziraga ebyafaayo eby’okuyimusibwa kw’akabonero k’abantu obukumi kikumi mu enkumi nnya mu bina ku muggya gw’amateeka ga Ssande agali kumpi 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 ya okuloka, okwanjula ebimuli, n’okujjuza ensi ebibala yatandika ng’enkuba ey’oluvannyuma emansiddwa ku 9/11, nga bwe kyali mu kiseera kya Pentekoote bwe kyatandika Kristo ng’assa ku bayigirizwa be omukka ogulimu amatondo amatono, ekyaviirako Pentekoote bwe waabaawo okufukibwa okujjuvu. Okuloka okw’oku 9/11 ku ntandikwa y’okulongoosebwa kwa Yakobo (omunyazi w’ekifo ky’omulala), kwe kiseera eky’okuteekebwako akabonero, kwalaga mu kifaananyi okuloka kw’ennyumba ya Isiraeri (awangula) ku Sunday law. Okuloka ku nkomerero kuteekaawo enjawulo wakati w’abantu ab’endagaano ey’olubereberye n’ekikumi mu obunaana mu enkumi nnya, nga bwe kyali okufukibwa kw’omuliro ku Lusozi Kalumeeri bwe kwateekawo enjawulo wakati wa nnabbi Eriya ne bannabbi ba Baali. Enjawulo eno ekiikirirwa ekibiina ekimu ekiragulwa mu bunnabbi okukwaatibwa ensonyi olw’obubaka obw’emirembe n’obukuumi obw’obulimba, ate ekibiina ekirala kiragulwa mu bunnabbi nga kijaguza, 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 twelve year of the captivity.
Ezekeri ayogera ku nnaku endala nnya ezikwatagana ne Misiri, era bbiri ku nnaku ezo ziraga omwaka ogw’ekkumi n’ogumu, ate ennaku endala ebbiri ziraga omwaka ogw’ekkumi n’ebiri ogw’obusibe.
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 is identified.
Mu mwaka ogw’ekkumi n’ogumu ogw’obuwambe, emikono gya Misiri ne gya Falaawo gyamenyebwa, era emikono gya Babulooni gyanywezebwa mu ssuula amakumi asatu. Mu mwaka ogw’ekkumi n’ogumu mu ssuula amakumi asatu mu emu, okugwa kwa Misiri n’engeri gye kwakwata ku nsi kwalagibwa.
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 repeats and enlarges upon chapter thirty-one and it includes a parallel ending statement.
Mu kulanga okw’essuula ey’amakumi asatu mu bbiri eri Misiri, ennyiriri ezisembayo ziddamu era zongera okunnyonnyola ku ssuula ey’amakumi asatu mu emu, era zirimu ekigambo eky’okumaliriza ekifaanana n’ekiri 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 is set forth.
Ku nkomerero y’emyaka amakumi ana egy’okuzika kw’e Misiri egyogerwako mu Ezeekyeri abiri mu mwenda, okuzuukira okw’enkomerero okw’ababi n’okuzikirizibwa kwabwe okw’enkomerero biteekebwawo.
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 powers 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 obukuŋŋaanyiziddwa amataliki mukaaga agakwatagana ne Misiri bussa ekifaananyi eky’okuzuula okuzikirizibwa okw’enkomerero okw’amaanyi g’ogusota ag’omu nsi, okutandika ku tteeka lya Ssande erigenda okujja mu bwangu, ne kugenda mu maaso okutuusa 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 chapter 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 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 586/585 BC.
Ekiseera eky’emyaka “kkumi na musanvu” ekyateekebwawo n’ennaku ebbiri eziri mu Ezeekyeri abiri mu mwenda kyatandika mu mwaka ogw’ekkumi ogw’obusibe ne kiggwa mu mwaka ogw’amakumi abiri mu musanvu. Obubaka obw’essuula amakumi asatu n’amakumi asatu mu gumu bwateekebwawo mu mwaka ogw’ekkumi na gumu, era ennaku ebbiri eziteekebwawo mu ssuula amakumi asatu mu bbiri zaaweebwa mu mwaka ogw’ekkumi na bbiri ogw’obusibe. Ekiseera eky’emyaka kkumi na musanvu ekyatandika mu mwaka ogw’ekkumi, kumpi ku ntandikwa y’okuzingiza Yerusaalemi, kyaddirira obubaka bubiri obw’e Misiri obw’omwaka ogw’ekkumi na gumu obuteekeddwawo mu ssuula amakumi asatu n’amakumi asatu mu gumu. Wamu, obubaka obwo bubiri obw’omwaka ogw’ekkumi na gumu bukiikirira obubaka obubaawo katono nga Sunday law tennabaawo. Obubaka obulala bubiri obw’e Misiri obw’omwaka ogw’ekkumi na bbiri bwabaawo ku, oba mangu ddala oluvannyuma lw’okuzikirizibwa kwa Yerusaalemi mu 586/585 BC.
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, typify the second angel’s message, where there is always a doubling.
Obubaka bw’okujja kwa Kristo bubuulirwa ng’ekitundu ku bubaka bw’Okukaaba okw’Ekiro ekya wakati, obukyuka ne buba obubaka bw’okukaaba okw’amaanyi ku mateeka ga Ssande. Obubaka bubiri obukwata ku Misiri bubuulirwa nga amateeka ga Ssande tegannabaawo, era obubaka bubiri obukwata ku Misiri bubuulirwa ku mateeka ga Ssande oba mangu ddala oluvannyuma lwago. Okukubisibwamu emirundi ebiri okw’obubaka obuweebwa mu mwaka gwe gumu, mu kiseera ky’okuzingiza ekituuka ku kuzikirizibwa kwa Yerusaalemi, n’obubaka obulala bubiri ku mateeka ga Ssande, kulaga mu kifaananyi obubaka bwa malayika ow’okubiri, gye wabeerera bulijjo okukubisibwamu emirundi ebiri.
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 proceeded by the second message that is always a twofold message.
Ku butumwa obw’okusatu, oluggi olw’ekisa ne luggalwawo. Ekiseera ky’okugezesebwa kiggalwawo eri Amerika ku tteeka lya Ssande, era ekiseera ky’okugezesebwa kiggalwawo eri ensi yonna Mikayiri bw’ayimirira. Enzigi zino zombi eziggalwawo zikiikirira obubaka obw’okusatu obutegedde bulijjo obukulemberwa obubaka obw’okubiri, era obubaka obwo bulijjo bwa njuyi bbiri.
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 chapter 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.
Amandla g’omalaika ow’okubiri gatuukirizibwa bwe gayungibwa n’obubaka obw’Okukaaba okw’Ekiro wakati. Obubaka obubiri obwogerwa ku bantu bonna, nga bukuikirirwa ebyayogerwa Ezeekyeri ku Misiri mu ssuula amakumi asatu n’amakumi asatu mu emu, biraga ekiseera obubaka obw’Okukaaba okw’Ekiro wakati lwe buyungirako ku malaika ow’okubiri; era obubaka obubiri obw’omu ssuula amakumi asatu mu bbiri bulaga okuweebwa amaanyi kw’omalaika ow’okusatu mu kukaaba okunene.
Ezekiel’s wheels of the complex interplay of human events identifies the last warning for mankind, which is the third angel’s warning, and the third angel is made up of the first and second angel’s warnings. The Midnight Cry before the Sunday law and the loud cry after the Sunday law is 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.
Amapiira ga Ezeekyeri ag’okusikagana okw’ensonga z’abantu mu ngeri enzibu ge gategeeza okulabula okw’enkomerero eri abantu bonna, kwe kulabula kw’omumalaika ow’okusatu; era omumalaika ow’okusatu akolebwa n’okulabula kw’omumalaika ow’olubereberye n’okw’omumalaika ow’okubiri. Okukaaba okw’ekiro wakati nga etteeka lya Sande terinnabaawo n’okukaaba okw’amaanyi oluvannyuma lw’etteeka lya Sande kikiikirirwa ennaku nnya eza Ezeekyeri ezigwa munda mu myaka “kkumi na musanvu” egy’ennaku za alufa ne omega ez’essuula ey’amakumi abiri mu mwenda, ezikwatagana n’ebyafaayo ebyekusifu ebya Danyeri kkumi na emu, olunyiriri olw’amakumi ana, nga bwe kikiikiriddwa mu nnyiriri kkumi na emu okutuuka ku kkumi na mukaaga 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 19th 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 19th 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. 2026 represents the forty-seventh year of the seventieth Jubilee cycle that concludes in 2028.
Mu Ezeekyeri essuula ey’olubereberye, ennyiriri esooka n’eyokubiri, Ezeekyeri ali ku lunaku olw’okutaano olw’omwezi ogw’okuna, ekikwatagana n’omu makkati g’okutambula kw’omwezi ogw’omusanvu mu 1844. Ezeekyeri ali wakati ddala wa Apuli 19 ne Okitobba 22, 1844, nga bwe yali ne Samuel Snow, omubaka w’Okukaaba kw’Ekitalaaganya erya mu Biro Eby’ekiro mu 1844, bwe yayanjula omulundi gwe ogusooka endowooza entegeerekeka obulungi ey’obubaka obwo e Boston, ennaku 93 oluvannyuma lwa Apuli 19 era ennaku 93 nga tezinnatuuka luggi okuggala ku Okitobba 22, 1844. Samuel Snow yali e Boston nga July 21, 1844, wakati ddala mu kutambula kw’omwezi ogw’omusanvu, nga tamanyi nti mu bwa nnabbi yali ayimiridde ne Peetero ku Lusozi olw’Okufuusibwa, ne Ezeekyeri mu mwaka ogw’amakumi asatu ogw’omuzingo ogw’ekumi n’omusanvu ogwa Yubiri, era ne okukwatibwako okwokubiri okwa Danyeri mu kwolesebwa okw’endabirwamu okw’essuula eky’ekkumi. Omwaka gwa 2026 gukiikirira omwaka ogw’amakumi ana mu musanvu ogw’omuzingo ogw’amakumi musanvu ogwa Yubiri oguggweerera mu 2028.
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 is 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 that, “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 nnyumba ya Katonda, era Ttuulo asanyuka nti kisobozesezza ekkanisa ya Bwadde ey’Olusanvu ey’Abadiventi eya Lawodikiya okukkiriza okuwazibwa kw’okusinza enjuba. Naye wadde ng’abo abawaliriza okusinza enjuba basanyuka mu bukyamu, Katonda ayita mu Ezeekyeri agamba nti, “Nkulwanyisa ggwe, ai Ttuulo, era ndireetera amawanga mangi okutabaala ggwe, ng’ennyanja bweyimusa amayengo gaayo. Era balizikiriza bbugwe wa Ttuulo, ne bamenyaamenye eminaala gyakyo.”
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 represents 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 kye kigango eky’obukuumi, naye ebigango mu bungi biraga emisingi ebiri egya “kuuma” era ne gireeta obugagga n’obuwanguzi bwa Ttuulo, akabonero k’ehembe lya Repubulika ery’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 tteeka lya Ssande “eminara” gyonna gibikkulwawo, era omunara kabonero k’ekkanisa ng’ensonga yaayo ey’omusingi eragibwa mu kufuba kw’omuntu okweryokola yekka. Nga boogera ku Nimulo, omujeemu omukulu, n’omunara gwe, tuweebwa amawulire mu Prophets and Kings nti, “Omunara bwe gwali gumaze okuzimbibwaako ekitundu, ekitundu kyagwo kyafuulibwa ekifo ky’okubeeramu eri abazimbi; ebisenge ebirala, ebyali birabika obulungi ennyo era nga byoleseddwako obuyonjo, byawongobwamu eri bakatonda baabwe. Abantu baasanyuka olw’obuwanguzi bwabwe, ne batendereza bakatonda ab’effeeza n’abazzaabu, ne beesimba okulwanyisa Omufuzi w’eggulu n’ensi.” Ku tteeka lya Ssande Ttuulo asanyuka kubanga Yerusaalemi aguddwawo, naye obujeemu bw’eggwanga bugobererwa okuzikirira kw’eggwanga, era kabaka ow’obukiika obwa kkono olwo alisuula wansi bbugwe n’eminara bya Amerika ey’Ebizinga Biyunze.
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.