According to inspiration, when it comes to inspiration, “every fact has its bearing,” and “every principle has its bearing.”
Ng’okusinziira ku kubuulirirwa, bwe kituuka ku kubuulirirwa, “buli nsonga erina akakwate kaayo,” era “buli musingi gulina akakwate kaagwo.”
“The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.
“Bayibuli erimu emisingi gyonna abantu gye beetaaga okutegeera basobole okuteekebwateekebwa obulungi olw’obulamu buno oba olw’obulamu obugenda okujja. Era emisingi gino gisobola okutegeerwa bonna. Tewali n’omu alina omwoyo ogusiima okuyigirizibwa kwayo ayinza okusoma ekitundu kimu kyokka okuva mu Bayibuli nga tafunyeemu ndowooza emu emugasa. Naye okuyigiriza kwa Bayibuli okusinga obugagga tekufunibwa lwa kusoma kwa biseera bitono oba okutali kwa lutuula. Enkola yaayo ennene ey’amazima tetegekebwa mu ngeri eyinza okutegeerwa omusomi ayanguwa oba atalabirira. Obugagga bwayo bungi busula wala wansi w’oku ngulu, era busobola kufunibwa lwa kunoonyereza n’obunyiikivu n’okufuba okutaggwaawo kwokka. Amazima agakola ekitundu ky’ekintu ekinene ekijjuvu galina okunoonyezebwa ne gakuŋŋaanyizibwa, ‘wano katono, n’eri katono.’ Isaaya 28:10.”
“When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.
“Bwe bityo bwe binaanoonyezebwa era ne bikuŋŋaanyizibwa awamu, birisangibwa nga bikwatagana bulungi ddala. Buli Njiri eyongerako ku ndala, buli bunnabbi bunnyonnyola obulala, buli mazima kukulaakulanya kwa mazima amalala. Ebifaananyi eby’enkola y’Abayudaaya bitegeerekeka bulungi olw’Enjiri. Buli musingi mu Kigambo kya Katonda gulina ekifo kyagwo, buli ky’amazima kirina obukulu bwakyo. Era enteekateeka eno ennamba, mu nteekateeka yaayo ne mu kutuukirizibwa kwayo, ejulira Omuwandiisi waayo. Enteekateeka ey’engeri eyo tewali magezi okuggyako aga Oyo Ataggwaawo agayinza okugiteekateeka oba okugikola.” Education, 123.
The fact of the matter is that the Hebrew expression “ereb boqer” is found eight times in the Bible. It is always translated as “evening and morning,” with the exception of Daniel 8:14 where it is rendered as “days.” According to inspiration verse fourteen is the “foundation and central pillar of the Advent faith.”
Ensonga yennyini eri nti, emboozi y’Olwebbulaniya “ereb boqer” esangibwa emirundi munaana mu Bayibuli. Buli kiseera evvuunulwa nga “akawungeezi n’enkya,” okuggyako mu Danyeri 8:14 gye kivvuunulwa nga “ennaku.” Okusinziira ku kufumitirizibwa okw’Obwakatonda, olunyiriri olw’ekkumi n’ennya lwe “musingi n’empagi enkulu ey’okukkiriza kw’Abadiventi.”
“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.
“Ekyawandiiko ekyasinga ebirala byonna okuba omusingi era empagi enkulu ey’okukkiriza okw’Okudda kwa Mukama kyali kino ekigambo, ‘Okutuusa ku nnaku enkumi bbiri mu ebikumi bisatu; awo awatukuvu walirongoosebwa.’ [Daniel 8:14.]” The Great Controversy, 409.
The fact therefore is that the “days” in the verse is the eighth time of the seven times that Hebrew expression is employed. And the biblical phenomenon of God’s prophetic guidance of the translators of the King James version purposely associated the biblical enigma of the eighth being of the seven in the verse that represents one of two visions in chapter eight. One word translated as “vision” in chapter eight is the Hebrew word “chazon,” and the other is “mareh.” “Mareh” means appearance and the “mareh” vision is the vision of Christ’s appearance in God’s prophetic Word. The “mareh” vision of Daniel 8:14 identifies that Christ was to appear and suddenly come to His temple on October 22, 1844. All these truths are facts, and they have their bearing upon the verse that is the central pillar, and the central pillar is not a doctrine or a prophecy that was fulfilled on October 22, 1844, the fact is that the verse is Christ, the central pillar.
Noolwekyo bwe kiri nti “ennaku” eziri mu lunyiriri olwo gwe mulundi ogw’omunaana ogwo mu lulimi olwo olw’Olwebbulaniya olw’emirundi omusanvu bwe lukozeesebwa. Era ekintu eky’omu Bayibuli eky’okuba Katonda yalungamya bannakyusa b’Oluganda lwa King James mu ngeri ey’obunnabbi kyagatta mu bugenderevu ekyama eky’omu Bayibuli eky’omunaana okuba ow’omusanvu mu lunyiriri olwo olukiikirira ekimu ku byolesebwa bibiri ebiri mu ssuula ey’omunaana. Ekigambo ekimu ekyavvuunulwa nga “okwolesebwa” mu ssuula ey’omunaana kye kigambo ky’Olwebbulaniya “chazon,” ate ekirala kye “mareh.” “Mareh” kitegeeza okulabika, era okwolesebwa kwa “mareh” kwe kwolesebwa kw’okulabika kwa Kristo mu Kigambo kya Katonda eky’obunnabbi. Okwolesebwa kwa “mareh” okwa Daniyeri 8:14 kulaga nti Kristo yali agenda okulabika era okujja amangu mu yeekaalu ye nga October 22, 1844. Amazima gano gonna ge mazima ddala, era galina akakwate kaago ku lunyiriri olwo oluli empagi ey’omu makkati, era empagi ey’omu makkati si njigiriza wadde obunnabbi obwatuukirira nga October 22, 1844; amazima ge gali nti olunyiriri olwo ye Kristo, empagi ey’omu makkati.
“While in this state of despondency, I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close; all who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.
“Bwe nnali mu mbeera eno ey’okuggwaamu amaanyi, nnaloota ekirooto ekyankwata ennyo mu birowoozo byange. Nnaloota nga ndaba yeekaalu, abantu bangi gye baali beekulukuunya okugigendaako. Abo bokka abaali baddukiira mu yeekaalu eyo be baali balokolebwa obudde bwe bwandituuse okuggwaako; bonna abaali basigala ebweru bandibadde babuze emirembe gyonna. Ebibiina by’abantu ebyali ebweru, nga bitambula mu makubo gaabyo ag’enjawulo, byanyoomanga ne bisekerera abo abaali bayingira mu yeekaalu, ne bibagamba nti enteekateeka eno ey’obukuumi yali bulimba bwa magezi, era nti mu mazima tewali kabi konna ka kwewala. N’okusingawo, bamwe ku bo baabakwata okubalemesa okwanguwa okuyingira munda mu bbugwe.”
“Fearful of being ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me.
“Nnatya okutunulwamu ng’asekererwa, nalowooza nti kye kirungi okulinda okutuusa ekibiina ky’abantu lwe kinaasaasaana, oba okutuusa lwe nnaayingira nga tebannandaba. Naye omuwendo gw’abantu ne gweyongera mu kifo ky’okukendeera, era nga ntya okutuuka ng’obudde buyise, ne nva mu maka gange mu bwangu era ne nneeyiwa mu kibiina ky’abantu. Mu kunyigirizibwa kwange okw’okutuuka ku yeekaalu, saalaba wadde okufaayo ku kibinja ky’abantu ekyanzingiridde.”
“On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins. Just before the lamb were elevated seats, upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed like the music of the angels. These were they who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event.
“Bwe nnayingira mu kizimbe ekyo, nalaba ng’ennyumba ya Katonda ennene nnyo ewaniriddwa empagi emu ey’ekitalo, era ku yo nga kusibiddwa omwana gw’endiga, ng’ayuliddwa nnyo era ng’avaamu omusaayi. Ffe abaaliwo twalabika ng’abamanyi nti omwana gw’endiga oyo yali ayuziddwa era akubiddwa ku lwaffe. Bonna abaayingiranga mu nnyumba ya Katonda baalina okusooka okuyita mu maaso ge ne baatula ebibi byabwe. Mu maaso ddala g’omwana gw’endiga waaliwo entebe ez’omu bbanga, ku zo nga kutuddeko ekibiina ekyalabika nga kijjudde essanyu nnyo. Ekitangaala eky’omu ggulu kyalabika nga kyakira ku maaso gaabwe, era baatenderezanga Katonda ne bayimba ennyimba ez’okusanyuka n’okwebaza ezalabika ng’omuziki gwa bamalayika. Bano be baali abo abaali bazze mu maaso g’omwana gw’endiga, ne baatula ebibi byabwe, ne basonyiyibwa, era kaakano baali balindiridde n’essanyu lingi ekintu ekimu eky’essanyu ekyali kigenda okubaawo.”
“Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people; but I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night.
“Ne bwe nnali mmaze okuyingira mu kizimbe, entiisa yanjijaako, n’okuwulira ensonyi nti nnali nteekwa okweetoowaza mu maaso g’abantu bano; naye nnalabika ng’awaliriza okugenda mu maaso, era mpola mpola nnali nneeyongerayo nga nneetooloola empagi nsobole okutunuulira Omwana gw’endiga, awo ekkondeere ne livuga, yeekaalu n’ekankana, amaloboozi ag’obuwanguzi ne gasituka okuva mu batukuvu abakuŋŋaanye, omusana ogw’entiisa ne gwakira ekizimbe, oluvannyuma byonna ne bifuuka ekizikiza ekikutte ennyo. Abantu abo ab’essanyu bonna baali babuze n’omusana ogwo, era ne nsigalawo nzekka mu ntiisa esirise ey’ekiro.”
“I awoke in agony of mind, and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed; that the Spirit of the Lord had left me, never to return.” Experience and Teachings, 24, 25.
“Nazuukuka nga ndi mu bulumi bungi obw’omu birowoozo, era saasobola na kulowooza bulungi nti nnali nziroosezza. Kyandabikira nga omusango gwange gwali gumaze okusalibwa; nti Omwoyo wa Mukama yali anvuddeko, obutaddayo nate.” Experience and Teachings, 24, 25.
We are now being tested as to whether we will enter the temple and thereafter confess our sins and secure the blessing of His justification. This last call to enter the temple is surrounded by obstacles to prevent our individual entrance, but should we now hesitate, we will be “left alone in the silent horror of night.” But this is not my only point.
Kaakano tulagezesebwa oba tunaayingira mu yeekaalu, era oluvannyuma ne twatula ebibi byaffe ne tufuna omukisa gw’okutuweebwa obutuukirivu bwe. Okuyitibwa kuno okw’enkomerero okuyingira mu yeekaalu kwetooloddwa ebyesittaza ebigendereddwamu okulemesa buli omu ku ffe okuyingira ku bubwe; naye bwe tunaakowoola kaakano, tunaalekebwawo “ffekka mu ntiisa esirise ey’ekiro.” Naye kino si kye kka kyokka kye njagala okwogerako.
Purposeful emphasis was placed upon this most important verse by including the distinction of the word “days,” that carries with it the prophetic enigma that eight is of the seven, which is one of the wheels in the sealing time of the one hundred and forty-four thousand. In the period of the sealing, the Protestant horn and the Republican horn of the sixth kingdom of Bible prophecy will both fulfill the enigma that the eighth is of the seven. Of the eight presidents since the time of the end in 1989, Trump became the sixth king of the sixth kingdom, and after he won his second term, he became the eighth that is of the seven. In the action of the United Sates in repeating the Edict of Milan in 313, the Laodicean movement of the one hundred and forty-four thousand will become the Philadelphian movement of the one hundred and forty-four thousand. The sealing time concludes at the Sunday law where the papacy’s deadly wound is healed, and she thus fulfills the enigma of Revelation seventeen as the eight that is of the seven. One fact, represented in one Hebrew phrase, as one English word; brings the verse that identifies the opening of the judgment into the verse that identifies the close of judgment in the sealing time of the one hundred and forty-four thousand.
Okussa essira eryateekebwako ku lunyiriri luno olusinga obukulu, nga mw’otwaliddwa enjawulo y’ekigambo “ennaku,” ekitambuza awamu n’ekyama eky’obunnabbi nti omunaana wa mu musanvu, era kino kye kimu ku nnamuziga mu kiseera eky’okuteekako akabonero ku lukumi mu enkumi kikumi mu enkumi nnya mu enkumi nnya. Mu kiseera eky’okuteekako akabonero, ejjembe ery’Abapolotesitante n’ejjembe ery’Abarepubulika ery’obwakabaka obw’omukaaga mu bunnabbi bwa Bayibuli byombi birituukiriza ekyama nti ow’omunaana wa mu musanvu. Ku bapulezidenti omunaana okuva ku kiseera eky’enkomerero mu 1989, Trump yafuuka kabaka ow’omukaaga ow’obwakabaka obw’omukaaga, era bwe yawangula ekisanja kye ekyokubiri, yafuuka ow’omunaana ali wa mu musanvu. Mu kikolwa kya Amerika eky’okuddamu Eteeka lya Milan mu 313, olugendo lwa Lawodikiya olwa lukumi mu enkumi kikumi mu enkumi nnya mu enkumi nnya lujja kufuuka olugendo lwa Firaderufiya olwa lukumi mu enkumi kikumi mu enkumi nnya mu enkumi nnya. Ekiseera eky’okuteekako akabonero kiggwa ku tteeka lya Ssande, aw’ebbwa ery’okufa ery’obwapapa liwonyezebwa, era bw’atyo n’atuukiriza ekyama kya Okubikkulirwa kkumi na musanvu ng’oyo ow’omunaana ali wa mu musanvu. Ensonga emu, ekiikiriddwa mu mboozi emu ey’Olwebbulaniya, ng’ekigambo kimu mu Lungereza; ereeta olunyiriri olutegeeza okutandika kw’omusango mu lunyiriri olutegeeza okuggwa kw’omusango mu kiseera eky’okuteekako akabonero ku lukumi mu enkumi kikumi mu enkumi nnya mu enkumi nnya.
Every fact has its place, and there is only one expression where a numerical construction of a ‘number’ times another ‘number’ in the New Testament, and only two in the Old Testament. The alpha of the ‘numerical construction’ is in Genesis.
Buli nsonga erina ekifo kyayo, era waliwo okwolesebwa kumu kwokka mu ndagaano empya omuwendo gumu nga gukubisibwa n’omuwendo omulala, era bibiri byokka mu ndagaano enkadde. Alufa y’“okuzimba okw’omuwendo” eri mu Lubereberye.
If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold. Genesis 4:24.
Obanga Kaayi anaawalirwako eggwanga emirundi musanvu, mazima Laameka anaawalirwako emirundi nsanvu mu musanvu. Olubereberye 4:24.
The omega ‘numerical construction’ is in Matthew.
Okuzimba kwa “namba” okw’omiga kuli mu Matayo.
Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:21, 22.
Awo Peetero n’ajja gy’ali, n’agamba nti, Mukama wange, muganda wange bw’annyonoonanga gye ndi, nnaamusonyiwanga emirundi emeka? okutuusa ku mirundi musanvu? Yesu n’amugamba nti, Sikugamba nti, Okutuusa ku mirundi musanvu: naye, Okutuusa ku mirundi nsanvu emirundi musanvu. Matayo 18:21, 22.
These passages represent the first and last time in the Bible where a number is identified to be multiplied with another number. There are many numbers, but the alpha of Genesis and the omega of Matthew possess the identical numerical construction, and they employ the same two numbers of ‘seven’ and ‘seventy.’
Ebyawandiiko bino biraga omulundi ogusooka n’omulundi ogusembayo mu Bayibuli lapho ennamba emu eragibwa okukubisibwa n’endala. Waliwo ennamba nnyingi, naye alufa ow’Olubereberye ne omega ow’Enjiri ya Matayo birina ensengeka y’ennamba y’emu ddala, era bikozesa ennamba z’emu ebbiri, “musanvu” ne “nsanvu.”
Between the alpha and omega; the middle, and only other place where this numerical construction exists is in Leviticus twenty-five. There the two numbers are not ‘seven’ and ‘seventy,’ but ‘seven times seven years.’
Wakati wa alfa ne omega; ekifo eky’omu makkati, era ekifo ekirala kyokka awali okuzimba kuno okw’ennamba kusangibwa kiri mu Eby’Abaleevi amakumi abiri mu ttaano. Eyo ennamba zombi si “musanvu” ne “nsanvu,” wabula “emyaka musanvu emirundi musanvu.”
And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Leviticus 25:8.
Era onoobale emyaka egy’amasabbato musanvu ku lulwo, emirundi musanvu egy’emyaka musanvu; era ebbanga ly’amasabbato ago ag’emyaka linaaba gy’oli emyaka amakumi ana mu mwenda. Eby’Abaleevi 25:8.
The middle numerical construction once again employs the number ‘seven,’ but not the number ‘seventy.’ The passage where it is located contains a blessing for obedience, and also a curse for disobedience. The blessings of freeing of slaves and restoration of land, is contrasted with the curse of seven times, that is mentioned four times in chapter twenty-six of Leviticus. The blessing included the Lord’s sustenance during the years the land rested, and a double blessing in the year of Jubilee, and the cursing of chapter twenty-six is the counterpart in the covenant warning of the two chapters.
Enzimba ey’omu makkati eya mu mibala eddamu okukozesa namba “musanvu,” naye si namba “nsanvu mu kkumi.” Ekitundu mwe eri kirimu omukisa olw’okugondera, era kirimu n’ekikolimo olw’obutagondera. Emikisa egy’okusumululwa kw’abaddu n’okuzzibwawo kw’ettaka gyawukanyizibwa n’ekikolimo eky’emirundi musanvu, ekigambwako emirundi ena mu ssuula ey’amakumi abiri mu mukaaga eya Eby’Abaleevi. Omukisa gwalimu obuyambi bwa Mukama mu myaka egy’okuwummula kw’ettaka, n’omukisa ogw’emirundi ebiri mu mwaka gwa Yubireewo, era ekikolimo eky’omu ssuula ey’amakumi abiri mu mukaaga kye kifaananyi ekikontana nakyo mu kulabula kw’endagaano okw’essuula zombi.
The middle numerical construction appears in Leviticus 25:8 (‘seven times seven years’). It is immediately paired with the fourfold ‘seven times’ judgment of Leviticus 26. Thus, the middle numerical construction represents both a blessing and a curse, forming a doubled testimony in the book of Leviticus. The numerical construction of either the blessing or the curse of the Jubilee are placed between the judgment of Lamech, and Jesus’ identification of the limit of probationary time. All three together are identifying a probationary limit, which when concluded will manifest one class who is blessed and one class who is cursed. The alpha and omega, representing the first and third angel’s messages identify four hundred and ninety, as the symbol of probationary time. When this is coupled with the curse or blessing of the Jubilee, the facts become important as we approach the study of Ezekiel chapter one verse one that places Ezekiel in the thirtieth year of the seventeenth Jubilee cycle.
Enteekateeka ey’omu makkati ey’ennamba erabikira mu Eby’Abaleevi 25:8 (“emyaka musanvu emirundi musanvu”). Mu bwangu ddala egattibwa ku musango ogw’emirundi ena ogwa “emirundi musanvu” oguli mu Eby’Abaleevi 26. N’olwekyo, enteekateeka eyo ey’ennamba ey’omu makkati ekiikirira byombi omukisa n’ekikolimo, ng’ekola obujulirwa obufunye okuddiŋŋana mu kitabo kya Eby’Abaleevi. Enteekateeka ey’ennamba ey’omukisa oba ey’ekikolimo kya Yobuuli eteekebwa wakati mu musango gwa Lameka n’okutegeera kwa Yesu ku nsalo y’ekiseera eky’okugezesebwa. Ebyo byonna bisatu awamu biraga ensalo ey’okugezesebwa, era bwe lunaatuuka ku nkomerero yaakyo kiriraga ekibiina ekimu ekirina omukisa n’ekibiina ekimu ekirina ekikolimo. Alfa ne Omega, ebikiikirira obubaka bwa malayika ow’olubereberye n’ow’okusatu, biraga bina mu kyenda nga akabonero k’ekiseera eky’okugezesebwa. Kino bwe kigattibwa ku kikolimo oba omukisa gwa Yobuuli, amazima gano gafuuka amakulu bwe tusembera okuyiga Ezeekyeri essuula emu olunyiriri olusooka, eriteeka Ezeekyeri mu mwaka ogw’amakumi asatu ogw’enzirukanya eya Yobuuli ey’ekkumi n’omusanvu.
That Jubilee cycle ended on October 22, 573 BC and typified not only October 22, 1844, but also the soon-coming Sunday law. We are now in 2026 which is the forty-seventh year of the seventieth Jubilee cycle. This Jubilee cycle has been typified by the ‘seventeenth’ Jubilee cycle where Ezekiel stood in the thirtieth year. He was standing in the temple, representing the one hundred and forty-four thousand who by faith have entered into the Most Holy Place at the end of the judgment, as did the faithful after October 22, 1844. To miss the “fact” of where Ezekiel is at in prophetic history in chapter one and verse one, is to lose your “bearing.”
Enzirukanya eyo eya Yobuule yali ekomekkedde nga October 22, 573 BC, era teyalaga October 22, 1844 yokka, wabula n’amateeka ga Ssande agali kumpi okujja. Kati tuli mu 2026, gwe mwaka ogwa amakumi ana mu musanvu ogw’enzirukanya eya Yobuule ey’ensanvu. Enzirukanya eno eya Yobuule ebaliddwa ng’eyafaananyizibwa n’enzirukanya eya Yobuule “ey’ekkumi n’omusanvu,” Ezeekyeri mwe yayimirira mu mwaka ogw’amakumi asatu. Yali ayimiridde mu yeekaalu, ng’akiikirira emitwalo kikumi mu ana mu enkumi nnya, abo abayingidde mu Kifo Ekisinga Obutukuvu olw’okukkiriza ku nkomerero y’omusango, nga bwe kyali eri abeesigwa oluvannyuma lwa October 22, 1844. Obutalaba “ensonga yennyini” ey’awantu Ezeekyeri gy’ali mu byafaayo eby’obunnabbi mu ssuula esooka n’olunyiriri olusooka, kwe kufiirwa “okumanya gy’oli.”
After viewing the glory of the Lord given by the river Chebar, Ezekiel is humbled into the dust as was Daniel, Isaiah and John. Then all four of the examples provide elements of the anointing of those who are to give the message to a church that will not see or hear.
Oluvannyuma lw’okulaba ekitiibwa kya Mukama ekyamuweebwa ku mugga Kebali, Ezeekyeri akakkanyizibwa n’atuuka mu nfuufu nga bwe kyali eri Danyeri, Isaaya ne Yokaana. Awo ebyokulabirako ebyo byonna ebina biwa ebintu ebikola okufukibwako amafuta okw’abo abali okuwa obubaka eri ekkanisa etaliraba wadde okuwulira.
There are six dates in the book of Ezekiel that address Jerusalem. We have previously addressed the first and last dates found in chapter one, verse one and two, and then in chapter forty, verse one. I have addressed the second date found in chapter eight and verse one, but only in its symbolic representation, and not locating it in connection with the siege and destruction of Jerusalem, and the entire book revolves around that axle. Jerusalem was destroyed at the end of 586/585 BC. And in Ezekiel 33:21 a fugitive arrives with the news of Jerusalem’s fall.
Mu kitabo kya Ezeekyeri mulimu ennaku mukaaga ezikwata ku Yerusaalemi. Twasooka dda okukwata ku nnaku esooka n’esembayo eziri mu ssuula esooka, olunyiriri olusooka n’olwokubiri, ate ne mu ssuula amakumi ana, olunyiriri olusooka. Nakwata ku lunaku olwokubiri oluli mu ssuula munaana n’olunyiriri olusooka, naye nnalukwataako mu ngeri yaalwo ey’obubonero bwokka, so si kuluteeka mu nkwatagana n’okuzingiza n’okuzikirizibwa kwa Yerusaalemi, era ekitabo kyonna kyetooloolera ku mwango ogwo. Yerusaalemi yazikirizibwa ku nkomerero ya 586/585 BC. Era mu Ezeekyeri 33:21 omudduki yatuuka ng’aleese amawulire ag’okugwa kwa Yerusaalemi.
And it came to pass in the twelfth year of our captivity, in the tenth month, in the fifth day of the month, that one that had escaped out of Jerusalem came unto me, saying, The city is smitten. Now the hand of the Lord was upon me in the evening, afore he that was escaped came; and had opened my mouth, until he came to me in the morning; and my mouth was opened, and I was no more dumb. Ezekiel 33:21, 22.
Awo olwatuuka mu mwaka ogw’ekkumi n’ebiri ogw’obusibe bwaffe, mu mwezi ogw’ekkumi, ku lunaku olw’okutaano olw’omwezi, nti eyali awonye okuva e Yerusaalemi n’ajja gye ndi ng’agamba nti, Ekibuga kikubiddwa. Era omukono gwa Mukama gwali ku nze akawungeezi, nga oyo eyali awonye tannajja; era yali yaggulawo akamwa kange okutuusa lwe yajja gye ndi enkya; akamwa kange ne kaggulwawo, so ne ssiba nate kasiru. Ezekyeri 33:21, 22.
In the twelfth year the city was smitten, and Ezekiel is then free to speak upon his own volition. The vision of Ezekiel chapter eight was in the sixth year, thus roughly six years before the city was smitten.
Mu mwaka ogw’ekkumi n’ebiri ekibuga ne kimenyebwa, era olwo Ezeekyeri n’alyoka aba wa ddembe okwogera nga bw’ayagala. Okwolesebwa okwa Ezeekyeri essuula ey’omunaana kwali mu mwaka ogw’omukaaga, kale nga kumpi emyaka mukaaga nga tekinnamenyebwa.
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Ezekiel 8:1.
Awo olwatuuka mu mwaka ogw’omukaaga, mu mwezi ogw’omukaaga, ku lunaku olw’okutaano olw’omwezi, bwe nnali ntudde mu nnyumba yange, n’abakadde ba Yuda nga batudde mu maaso gange, omukono gwa Mukama Katonda ne gungwako eyo ku nze. Ezeekyeri 8:1.
The next year, which was the seventh year, the Elders sought Ezekiel to inquire of the Lord.
Mu mwaka ogwaddako, gwe gwali omwaka ogw’omusanvu, abakadde baagenda eri Ezeekyeri okubuuza ku Mukama.
And it came to pass in the seventh year, in the fifth month, the tenth day of the month, that certain of the elders of Israel came to enquire of the Lord, and sat before me. Ezekiel 20:1.
Awo olwatuuka mu mwaka ogw’omusanvu, mu mwezi ogw’okutaano, ku lunaku olw’ekkumi olw’omwezi, abamu ku bakadde ba Isiraeri ne bajja okwebuuza ku Mukama, ne batuula mu maaso gange. Ezeekyeri 20:1.
Then in the ninth year, the year and a half year siege began.
Awo mu mwaka ogw’omwenda, okuzingiza okw’amaza emyaka gumu n’ekitundu ne kutandika.
Again in the ninth year, in the tenth month, in the tenth day of the month, the word of the Lord came unto me, saying, Son of man, write thee the name of the day, even of this same day: the king of Babylon set himself against Jerusalem this same day. Ezekiel 24:1, 2.
Awo nate mu mwaka ogw’omwenda, mu mwezi ogw’ekkumi, ku lunaku olw’ekkumi olw’omwezi, ekigambo kya Mukama ne kinjijira, nga kyogera nti, Omwana w’omuntu, weewandiikire erinnya ly’olunaku, lwe lunaku luno lwenyini: kabaka w’e Babulooni azingizizza Yerusaalemi ku lunaku luno lwenyini. Ezeekyeri 24:1, 2.
Each of these dates represent specific waymarks of the latter days, for Paul says ancient Israel is an example for those who live at the end of the world.
Buli emu ku nnaku zino buukiikirira akabonero akalambika obulamu obw’ennaku ez’oluvannyuma, kubanga Pawulo agamba nti Isirayiri ow’edda kye kyokulabirako eri abo ababeera ku nkomerero y’ensi.
Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. Wherefore let him that thinketh he standeth take heed lest he fall. 1 Corinthians 10:11, 12.
Era ebyo byonna byabatuukako okuba ebyokulabirako; era byawandiikibwa olw’okutulabula ffe, abatuukiddwako enkomerero z’emirembe. Kale oyo alowooza nti ayimiridde yeekuumenga aleme okugwa. 1 Abakkolinso 10:11, 12.
All six of the dates that concern Jerusalem occur between the first date in chapter one verse one and the last date found in chapter forty, verse one. Those two dates mark the fifth year of chapter one, which was 592 BC and the twenty-fifth year of chapter forty, which was 573 BC. At the line upon line level Ezekiel has a line for Egypt, which includes the reference of Tyre, and a line for Jerusalem. The line of Egypt has seven direct waymarks, (when Tyre is included) and Jerusalem has six. With these two lines are the line of Josiah and the seventeenth Jubilee cycle. Yet the line that is portrayed without a direct date is found in chapter four, and the line of chapter four possesses several of the wheels Ezekiel saw when he looked into the Most Holy Place. It is also laden with several symbolic truths.
Olunaku lwonna omukaaga olukwata ku Yerusaalemi lubeerawo wakati w’olunaku olusooka oluli mu ssuula emu, olunyiriri olusooka, n’olunaku olusembayo oluli mu ssuula amakumi ana, olunyiriri olusooka. Ennaku ezo ebbiri zitegeeza omwaka ogw’okutaano oguli mu ssuula emu, gwe gwali 592 BC, n’omwaka ogw’amakumi abiri mu etaano oguli mu ssuula amakumi ana, gwe gwali 573 BC. Ku mutendera gw’ennyiriri ku nnyiriri, Ezeekyeri alina olunyiriri lwa Misiri, oluzingiramu n’okwogerwako kwa Ttuulo, era n’olunyiriri lwa Yerusaalemi. Olunyiriri lwa Misiri lulina obubonero musanvu obw’enkomeredde ddala, (nga Ttuulo mweri mubeereddemu), ate Yerusaalemi alina mukaaga. Wamu n’ennyiriri zino kuliko olunyiriri lwa Yosiya n’omutendera ogw’ekkumi n’omusanvu ogwa Yubireyo. Naye olunyiriri olulagibwa awatali lunaku olwogerwako butereevu luba mu ssuula ena, era olunyiriri lwa ssuula ena lulina enzigi z’ebyuma ebiwerako ku nnamuziga Ezeekyeri ze yalaba bwe yatunuulira mu Kifo Ekisinga Obutukuvu. Era era lusitudde amazima ag’akabonero agawerako.
430
430
The number four hundred and thirty represents the everlasting covenant, and in chapter four Ezekiel is employed by the Lord as a living parable, a parable which includes the number four hundred and thirty.
Omuwendo guno ebikumi bina mu asatu gukiikirira endagaano ey’emirembe gyonna, era mu ssuula ey’okuna Ezeekyeri akozesebwa Mukama ng’olugero olulamu, olugero oluzingiramu omuwendo ogw’ebikumi bina mu asatu.
Thou also, son of man, take thee a tile, and lay it before thee, and pourtray upon it the city, even Jerusalem: And lay siege against it, and build a fort against it, and cast a mount against it; set the camp also against it, and set battering rams against it round about. Moreover take thou unto thee an iron pan, and set it for a wall of iron between thee and the city: and set thy face against it, and it shall be besieged, and thou shalt lay siege against it. This shall be a sign to the house of Israel. Lie thou also upon thy left side, and lay the iniquity of the house of Israel upon it: according to the number of the days that thou shalt lie upon it thou shalt bear their iniquity. For I have laid upon thee the years of their iniquity, according to the number of the days, three hundred and ninety days: so shalt thou bear the iniquity of the house of Israel. And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year. Therefore thou shalt set thy face toward the siege of Jerusalem, and thine arm shall be uncovered, and thou shalt prophesy against it. And, behold, I will lay bands upon thee, and thou shalt not turn thee from one side to another, till thou hast ended the days of thy siege. Ezekiel 4:1–8.
Era ggwe, omwana w’omuntu, weeteerawo ekipande, okiteeke mu maaso go, okisaleeko ekifaananyi ky’ekibuga, ye Yerusaalemi. Era okizingize n’olutalo, okizimbeko ekigo, okikubireko olusozi olw’entalo; oteekewo n’olusiisira okwolekera, era oteekewo embazzi ezimenyamenya enkomera okukyetooloola. Era weetereereze essowaani ey’ekyuma, ogiteeke okubeera bbugwe wa kyuma wakati wo n’ekibuga; okyuse amaaso go eri kyo, era kirizingizibwa, naawe oligizingiza. Kino kiriba kabonero eri ennyumba ya Isirayiri. Era weebake ku lubiriizi lwo olwa kkono, ossenga obutali butuukirivu obw’ennyumba ya Isirayiri ku lwo: ng’omuwendo gw’ennaku z’oligwebakerako bwe guli, bw’otyo bw’olitikka obutali butuukirivu bwabwe. Kubanga nkuteereddeko emyaka gy’obutali butuukirivu bwabwe ng’omuwendo gw’ennaku bwe guli, ennaku ebikumi bisatu mu kyenda: bw’otyo bw’olitikka obutali butuukirivu obw’ennyumba ya Isirayiri. Era bw’olimala ebyo, oddemu weebake ku lubiriizi lwo olwa ddyo, era olitikka obutali butuukirivu obw’ennyumba ya Yuda ennaku amakumi ana: buli lunaku nkuluteereddewo okubeera omwaka. Kale olyoke otooze amaaso go eri okuzingiza kwa Yerusaalemi, omukono gwo nga gubikkuddwa, era olikiragulaako. Era laba, ndikussaako enjegere, so tolyeva ku lubiriizi lumu okudda ku luli, okutuusa ng’omaze ennaku ez’okuzingiza kwo. Ezeekyeri 4:1–8.
The siege of Jerusalem, as illustrated by Ezekiel is a “sign,” just as the siege against Jerusalem brought by Cestius in the year 66. Commenting on Jesus identifying the destruction of Jerusalem, Sister White informs us that the “direct” fulfillment of the destruction of Jerusalem is in the latter days. The sign of the destruction upon the two witnesses represented by Nebuchadnezzar and Cestius identify that the sign of the siege, is the sign of the approaching Sunday law.
Okuzingizibwa kwa Yerusaalemi, nga bwe kulagibwa Ezeekyeri, “kabonero,” nga bwe kyali n’okuzingizibwa okwakolebwa ku Yerusaalemi Kesutiya mu mwaka gwa 66. Ng’annyonnyola engeri Yesu gye yalaga okuzikirizibwa kwa Yerusaalemi, Mwannyinaffe White atutegeeza nti okutuukirira “okw’obutereevu” okw’okuzikirizibwa kwa Yerusaalemi kuli mu nnaku ez’oluvannyuma. Akabonero ak’okuzikirizibwa okwali ku bajulirwa ababiri, abakiikirirwa Nebukadduneeza ne Kesutiya, kalaga nti akabonero ak’okuzingizibwa, ke kabonero ak’okusembera kw’etteeka lya Ssande.
A Day for a Year
Olunaku ku Mwaka
Within the passage we are considering we also see the omega biblical reference to the premier rule of prophetic interpretation of William Miller in the foundational movement of the first and second angel’s messages. The alpha of the day for a year principle was also an omega symbol, for the alpha of the day for a year principle was set forth in the book of Numbers as the tenth and final test, which Israel failed, and therefore brought upon themselves death in the wilderness over the forty years of wilderness wandering.
Mu kitundu kye tulowoozaako, era tulabamu ekijuliziddwa mu Baibuli ekya omega eri etteeka eryasinga obukulu ery’okuvvuunula obunnabbi erya William Miller mu ntambula ey’omusingi ey’obubaka bw’omumalaika ow’olubereberye n’owookubiri. Alpha y’omusingi gw’olunaku olw’emyaka era yali kabonero ka omega, kubanga alpha y’omusingi gw’olunaku olw’emyaka yateekebwawo mu kitabo kya Kubarwa ng’ekikemo eky’ekkumi era eky’enkomerero, Isiraeri kye yaleemwa, ne beeretereza okufa mu ddungu mu myaka amakumi ana egy’okutambulatambula mu ddungu.
And your children shall wander in the wilderness forty years, and bear your whoredoms, until your carcases be wasted in the wilderness. After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. I the Lord have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die. Numbers 14:33–35.
Abaana bammwe balibungeetera mu ddungu emyaka amakumi ana, era balisitula obwenzi bwammwe okutuusa emirambo gyammwe lwe girimalirwawo mu ddungu. Nga bwe gwali omuwendo gw’ennaku ze mwakeberaamu ensi, ennaku amakumi ana, buli lunaku nga lwe mwaka gumu, bwe mutyo bwe mulisitula obutali butuukirivu bwammwe emyaka amakumi ana, era mulimanya okwawukana kwange ku kye nnasuubiza. Nze Mukama njogedde nti ddala ndibikola eri ekibiina kino kyonna ekibi, abakuŋŋaanye awamu okunjeemera: mu ddungu lino mwe baliggweerwawo, era eyo mwe balifiira. Kubarwa 14:33–35.
The prophetic implications that the day for a year principle is identified in the final rebellion of the ten-step testing process beginning at the Red Sea crossing, and that the same principle is again proclaimed as Jerusalem is to be besieged and destroyed must be understood and applied into the passage we are considering, as is the significance of the “siege” being the “sign.”
Amakulu ag’obunnabbi agali mu kuba ng’omusingi gw’olunaku okuba omwaka gumanyiddwa mu bujeemu obw’enkomerero obw’enkola ey’okukemebwa ey’emitendera kkumi, etandikira ku kusomoka Ennyanja Emmyufu, era ng’omusingi gwe gumu gwongera nate okulangirirwa nga Yerusaalemi eri kumpi okuzingizibwa n’okuzikirizibwa, galina okutegeerwa era okukozesebwa mu kitundu kye tulowoozaako; era n’amakulu agali mu kuba “okuzingiza” kye “kabonero” galina okutwalibwa bwe gatyo.
The line of history that is brought together when employing the “siege” of Jerusalem as the sign must be recognized, for it becomes an "axle" so to speak, and metaphorically the sign of the siege, has many spokes attached. The sign of the siege is perhaps the most important passage in Ezekiel, and the sign allows the Lion of the tribe of Judah to bring perfection out of what first appeared to Ezekiel to be confusion. The “sign” of the siege, the year for a day principle, and the prophetic lines brought together by the siege, must be considered in the context that four hundred and thirty represents the everlasting covenant.
Olunyiriri lw’ebyafaayo olukung’aanyizibwa nga bakozesa “okuzingiza” Yerusaalemi ng’akabonero lulina okutegeerwa, kubanga lufuuka “ekyuma ekikwataganya” bwe kityo bwe kyogerwa, era mu ngeri ey’akafaananyi, akabonero k’okuzingiza kaliko emiguwa mingi egyekuŋŋaanyako. Akabonero k’okuzingiza mpozzi kye kitundu ekisinga obukulu mu Ezeekyeri, era akabonero kano kasobozesa Empologoma ey’ekika kya Yuda okufulumya obutuukirivu okuva mu ekyo Ezeekyeri kye yasooka okulabika ng’akawunguwungu. “Akabonero” k’okuzingiza, omusingi gw’omwaka okuba olunaku, n’ennyiriri ez’obunnabbi ezikuŋŋaanyizibwa n’okuzingiza, birina okulowoozebwako mu mbeera nti bina mu kikumi mu amakumi asatu biraga endagaano etaggwaawo.
The Covenant
Endagaano
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years. Genesis 15:13.
N’amugamba Ibulayimu nti, Tegeera mazima ddala ng’ezzadde lyo liriba bagenyi mu nsi etali yaabwe, era balibakoleranga; era balibanyigiriza emyaka ebikumi bina. Olubereberye 15:13.
The Lord entered into covenant with Abraham in a three-step process, and the first of those three steps included the prophecy that Abraham’s descendents would be captives in Egypt for four hundred years. The second step Abraham was given the rite of circumcision, and the third step was the sacrifice of Isaac on Mount Moriah. Four hundred years was identified in the alpha of three steps the Lord took in raising up and entering into covenant with a chosen people. That chosen covenant people were divorced from God at the stoning of Stephen in the year 34, and thereafter Paul, the chosen apostle to the Gentiles identified that four hundred years as—four hundred and thirty years.
Mukama yayingira mu ndagaano ne Ibulayimu mu nkola ey’emitendera esatu, era ogusooka ku mitendera egyo esatu gwalimu obunnabbi nti ezzadde lya Ibulayimu lyandibadde basibe mu Misiri okumala emyaka ebikumi bina. Mu mutendera ogwokubiri Ibulayimu yaweebwa omukolo ogw’okukomolebwa, era omutendera ogwokusatu gwali ssaddaaka ya Isaaka ku Lusozi Moliya. Emyaka ebikumi bina gyayogerwako mu alfa y’emitendera esatu Mukama gye yatwala mu kuyimusa n’okuyingira mu ndagaano n’abantu abalonde. Abo bantu b’endagaano abalonde baayawulibwa ne Katonda mu kukubibwa amayinja kwa Siteefano mu mwaka 34, era oluvannyuma Pawulo, omutume omulonde eri ab’amawanga, n’alaga emyaka egyo ebikumi bina ng’egiri — emyaka ebikumi bina mu amakumi asatu.
And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. Genesis 3:17.
Era kino kye njogera: endagaano Katonda gye yasooka okunyweza mu Kristo, amateeka agaajja emyaka ebikumi bina mu asatu oluvannyuma, tegasobola kugisazaamu, n’okufuula ekisuubizo obutabaako kye kikola. Olubereberye 3:17.
The number that represents the covenant is four hundred and thirty, but the two witnesses of Abram and Saul, who both had their names changed to Abraham and Paul respectively, identify two distinct periods that make up the whole number of four hundred and thirty. When God changes a soul’s name, it is a symbol of a covenant relationship between that soul and God. The four hundred and thirty years is therefore a sum that is produced by the addition of two distinct numbers, as with Abraham’s four hundred and Paul’s addition of thirty. Ezekiel laid upon his left side for three hundred and ninety days, and then on his right side for forty days; identifying two numbers whose sum total is four hundred and thirty.
Omuwendo ogukiikirira endagaano gwe bina n’asatu, naye abajulirwa ababiri, Ibulayimu ne Sawulo, bombi abaakyusibwa amannya gaabwe ne bafuuka Ibulayimu ne Pawulo mu buli kimu, balaga ebiseera bibiri eby’enjawulo ebikola omuwendo gwonna ogw’ebina n’asatu. Katonda bw’akyusa erinnya ly’emmeeme, kiba kabonero akalaga enkolagana ey’endagaano wakati w’emmeeme eyo ne Katonda. N’olwekyo emyaka ebina n’asatu gwe mugatte oguva mu kugatta emiwendo ebiri egy’enjawulo, nga bwe kiri ku bina bya Ibulayimu n’okwongerako Pawulo asatu. Ezeekyeri yagalamira ku luuyi lwe olwa kkono okumala ennaku bisatu mu kyenda, n’alyoka ku luuyi lwe olwa ddyo okumala ennaku amakumi ana; nga kino kiraga emiwendo ebiri nga omugatte gwayo gwonna gwe bina n’asatu.
In Genesis chapter eleven the covenant of death that was brought about immediately after the flood through the rebellion of Nimrod identifies the distinction between two covenants. The elements of the tower of Babel testify to a satanic save yourself covenant people who were to be judged and scattered. In the same chapter, the genealogy of the Hebrews is introduced by the birth of Eber, marking the beginning of a chosen people to represent the covenant of life, in contrast with Nimrod’s covenant of death.
Mu Lubereberye essuula ey’ekkumi n’emu, endagaano ey’okufa eyaleetebwa amangu ddala oluvannyuma lw’amazzi amatabivu olw’obujeemu bwa Nimuloodi eraga enjawulo wakati w’endagaano bbiri. Ebitundu by’omunaala gwa Baaberi bitegeeza abantu ab’endagaano ya Setaani ey’okwerokola bokka, abaali ba kusalirwa omusango era basaasanyizibwe. Mu ssuula y’emu, olulyo lw’Abaebbulaniya luyingizibwa olw’okuzaalibwa kwa Eberi, ekiraga okutandika kw’abantu abalonde okukiikirira endagaano ey’obulamu, ng’ebyawukana ku ndagaano ya Nimuloodi ey’okufa.
And Eber lived four and thirty years, and begat Peleg: And Eber lived after he begat Peleg four hundred and thirty years, and begat sons and daughters. And Peleg lived thirty years, and begat Reu. Genesis 11:16–18.
Era Eberi n’amala emyaka amakumi asatu mu ena, n’azaala Peregi: era Eberi n’amala, oluvannyuma lw’okuzaala Peregi, emyaka ebikumi bina mu amakumi asatu, n’azaala abaana ab’obulenzi n’ab’obuwala. Era Peregi n’amala emyaka amakumi asatu, n’azaala Rewu. Olubereberye 11:16–18.
In chapter ten of Genesis Eber and Peleg are first mentioned.
Mu essuula ey’ekkumi ey’Olubereberye, Eberi ne Peregi be baasooka okwogerwako.
And unto Eber were born two sons: the name of one was Peleg; for in his days was the earth divided; and his brother’s name was Joktan. Genesis 10:25.
Era Eberi ne bamuzaalibwa abaana babiri; erinnya ly’omu lyali Pelegi; kubanga mu mirembe gye ensi yagabanyizibwamu; n’erinnya lya muganda we lyali Yokutaani. Olubereberye 10:25.
Peleg means division or splitting, and in the days of Peleg the division of two classes of covenant people is marked by the history of the tower of Babel and Nimrod’s rebellion. Eber lived to be four hundred and sixty-four years, but after Peleg (division) was born he lived four hundred and thirty years. Every fact has its bearing, and four hundred and thirty is the number Paul assigns to the covenant prophecy of Abraham. Although the number four hundred and thirty is identified with Eber’s life after the birth of Peleg, the first thirty-four years of his life is expressed as “four and thirty years,” which is of course thirty-four years, but at the simple expression of those thirty-four years it reads “four” and “thirty” (430). Then came four hundred and thirty, then the first expression of Peleg’s life is “thirty.”
Peleg kitegeeza okugabanyizibwamu oba okwawukana, era mu mirembe gya Peleg okugabanyizibwamu kw’ebika bibiri eby’abantu ab’endagaano kulagibwa n’ebyafaayo by’omunaala gwa Babeli n’obujeemu bwa Nimrodi. Eberi yamala emyaka ebikumi bina mu nkaaga mu ena, naye oluvannyuma lwa Peleg (okugabanyizibwamu) okuzaalibwa, yamala emyaka ebikumi bina mu asatu. Buli nsonga erina gye yolekera, era ebikumi bina mu asatu gwe muwendo Pawulo gw’atadde ku bunnabbi bw’endagaano ya Ibulayimu. Newaakubadde ng’omuwendo ebikumi bina mu asatu gukwataganyizibwa n’obulamu bwa Eberi oluvannyuma lw’okuzaalibwa kwa Peleg, emyaka amakumi asatu mu ena egy’olubereberye obulamu bwe gyogerwako ng’“ena mu asatu,” ekitegeeza ddala emyaka amakumi asatu mu ena, naye mu kwogera okwangu kw’emyaka egyo amakumi asatu mu ena kisomebwa “ena” ne “asatu” (430). Awo ne wajja ebikumi bina mu asatu, olwo n’okusooka okwogerwako ku bulamu bwa Peleg kwe “asatu.”
Eber is the root of the name Hebrew and it is the first mention of the Hebrews, who were to be the chosen people of the covenant. Eber means to cross over, thus typifying the covenant people who cross over from the earth to the new earth as Abraham’s children did when they crossed over the Red Sea to the Promised land. The forty-year wilderness wandering impeded that crossing over, but at the end of the forty years they crossed over the Jordan to the Promised Land, thus typifying the final crossing over of God’s people. Peleg represents the history when the division of mankind into two covenant people first occurred at Nimrod’s tower. The symbol of Nimrod’s covenant of death is confusion, and the symbol of the Hebrew covenant of life is the four hundred and thirty years of Eber’s life before the division represented by Peleg. The name Peleg also marks a symbolic numerical truth, for the four hundred and thirty years of Eber is divided into two numbers, and Peleg represents a distinction of the four hundred with the number thirty.
Eberi gwe musisi gw’erinnya “Omwebbulaniya,” era kwe kusooka okwogerwako ku Bebbulaniya, abaali bagenda okuba abantu abalonde ab’endagaano. Eberi kitegeeza okusomoka; bwe kityo n’aba kabonero akalaga abantu b’endagaano abasomoka okuva ku nsi eno okutuuka ku nsi empya, nga abaana ba Ibulayimu bwe baakola bwe baasomoka Ennyanja Emmyufu nga bagenda mu Nsi Eyo Easuubizibwa. Okubulubuuta mu ddungu okumala emyaka amakumi ana kwalobera okusomoka okwo, naye ku nkomerero y’emyaka egyo amakumi ana baasomoka Yoludaani ne bayingira mu Nsi Eyo Easuubizibwa, bwe kityo nga bakyoleka okusomoka okw’enkomerero okw’abantu ba Katonda. Pelegi akiikirira ebyafaayo eby’omu kiseera awo okugabanyizibwamu kw’abantu mu bantu babiri ab’endagaano kwe kwasookera ddala okubaawo ku kigo kya Nimuloodi. Akabonero k’endagaano ya Nimuloodi ey’okufa kwe kutabulwatabulwa, ate akabonero k’endagaano y’Obwebbulaniya ey’obulamu kye myaka ebikumi bina mu amakumi asatu egy’obulamu bwa Eberi nga okugabanyizibwamu okukiikirirwa Pelegi tekunnabaawo. Erinnya Pelegi era liteeka akabonero ku mazima ag’ennamba ag’obubonero, kubanga emyaka ebikumi bina mu amakumi asatu egya Eberi yagabanyizibwamu ennamba bbiri, era Pelegi akiikirira okwawula ebikumi bina ku nnamba amakumi asatu.
Four hundred and thirty possesses two parts. The four hundred years of Abraham’s covenant along with the additional thirty years marked by Paul. The increase of knowledge that produces the final revival of God’s people is represented in Daniel chapter twelve, where the two-part symbol of the everlasting covenant is specifically identified, and it is set forth in verses 9/11.
Bina na amakumi asatu birimu ebitundu bibiri. Emyaka ebina egy’endagaano ya Ibulayimu awamu n’emyaka amakumi asatu egyongerwako Pawulo gye yalaga. Okweyongera kw’okumanya okuleeta okudda obuggya okw’enkomerero okw’abantu ba Katonda kulagibwa mu ssuula ey’ekkumi n’ebiri eya Danyeri, awali akabonero ako ak’ebitundu bibiri ak’endagaano ey’olubeerera kaayogerwako mu ngeri ey’enjawulo, era ne kateekebwawo mu lunyiriri 9/11.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Daniel 12:9–11.
Awo n’agamba nti, Genda mu maaso go, Danyeri: kubanga ebigambo bino bisibiddwa era biteekeddwako akabonero okutuusa ku biro eby’enkomerero. Bangi balitukuzibwa, era balirongoosibwa ne baba balungi; era balikemebwa; naye ababi balikola ebibi: so tewali ku babi alitegeera; naye abagezi balitegeera. Era okuva ku biro ekitambiro eky’emirembe gyonna lwe kiriggibwawo, n’eky’omuzizo ekizikiriza lwe kiriteekebwawo, walibaawo ennaku lukumi mu bikumi bibiri mu kyenda. Danyeri 12:9–11.
The final unsealing that produces a three-step testing process as represented in verse ten as “purified, and made white, and tried,” is associated with the twelve hundred and ninety years. The pioneer understanding of the verse is that the removal of the resistance of paganism in 508, began a thirty-year process that led to the setting up of the papacy as the fifth kingdom of Bible prophecy in 538, who then reigned as the fifth kingdom of Bible prophecy until the twelve hundred and sixty years concluded in 1798. The thirty years from 508 until 538 is also represented by Paul as a “falling away first,” in 2 Thessalonians.
Okuggulwawo okw’enkomerero okuvaamu enkola ey’okugezesebwa ey’emitendera esatu, nga bwe kiragiddwa mu lunyiriri olw’ekkumi ng’“abalongooseddwa, ne bafuulibwa abeeru, ne bagezesebwa,” kukwatagana n’emyaka lukumi mu bibiri mu kyenda. Okutegeera okw’abasooka ku lunyiriri olwo kwe kugamba nti okuggyibwawo kw’okuziyiza okw’obupagaani mu 508 kwatandika enkola ey’emyaka amakumi asatu eyaviirako okuteekebwawo kw’obwa papa ng’obwakabaka obwokutaano obw’obunnabbi bwa Bayibuli mu 538, era ne bufuga ng’obwakabaka obwokutaano obw’obunnabbi bwa Bayibuli okutuusa emyaka lukumi mu bibiri mu nkaaga lwe gyaggwaako mu 1798. Emyaka amakumi asatu okuva mu 508 okutuuka mu 538 era Pawulo agitwala ng’“okusooka okuggwa okuva ku mazima,” mu 2 Abasessalonika.
In 2 Thessalonians the subject is the relationship between pagan Rome and papal Rome, the fourth and fifth kingdoms of prophecy respectively. It is in this chapter of Thessalonians that William Miller discovered that the “daily” in the book of Daniel represented pagan Rome, and Miller further discovered that the “daily” in Daniel was always presented in connection with the abomination or the transgression of desolation. The abomination and transgression of desolation in the book of Daniel represent what John identifies in the book of Revelation as the image of the beast and the mark of the beast, respectively.
Mu 2 Abasesalonika ensonga eri ku nkolagana wakati wa Rooma ey’Obupagaani ne Rooma eya Pawulo, nga zino ze bwakabaka obw’okuna n’obw’okutaano obw’obunnabbi, buli emu mu kifo kyayo. Mu ssuula eno ey’Abasesalonika mwe William Miller yazuulira nti “ekya buli lunaku” mu kitabo kya Danyeri kyali kitegeeza Rooma ey’Obupagaani, era Miller yongera n’azuula nti “ekya buli lunaku” mu Danyeri bulijjo kyaleetebwanga nga kiyungiddwa ku eky’omuzizo eky’okuzika oba ku kusobya okw’okuzika. Omuzizo n’okusobya okw’okuzika mu kitabo kya Danyeri bitegeeza ekyo Yokaana ky’ategeeza mu kitabo ky’Okubikkulirwa ng’ekifaananyi ky’ensolo n’akabonero k’ensolo, mu nsengeka eyo.
William Miller based most, if not all, of his prophetic applications upon his identification of two desolating powers, represented as the “daily” (pagan Rome), and the second desolating power, which is expressed two ways, as the transgression of desolation (the combination of church and state), in the Revelation—as the image of beast (the papal prophetic structure), and the abomination of desolation (the worship of the sun) in Revelation—as the mark of the beast. The understanding derived by Miller from Paul’s presentation in 2 Thessalonians was a primary foundational understanding of Miller, who is the symbol of the foundations of Adventism. Paul claims that those who do not love the truth represented in chapter two of 2 Thessalonians are those who receive strong delusion.
William Miller yawangirira ku nkola ze ez’obunnabbi ezisinga obungi, oba nga si zonna, ku kutegeera kwe amaanyi abiri agazikiriza, agakiikiririrwa ng’“ekya buli lunaku” (Roma ey’obupagaani), n’amaanyi agookubiri agazikiriza, agayogerwako mu ngeri bbiri, ng’okusobya okw’okuzikiriza (okwegatta kw’ekkanisa n’eggwanga), mu Kubikkulirwa—ng’ekifaananyi ky’ensolo (ensengeka y’obunnabbi eya papacy), era ng’ekivve eky’okuzikiriza (okusinza enjuba) mu Kubikkulirwa—ng’akabonero k’ensolo. Okutegeera Miller kwe yaggya mu Pawulo bwe yayanjula ensonga eno mu 2 Abasesalonika kwali kutegeera kwa musingi nnyo eri Miller, oyo ali akabonero k’emisingi gya Adventism. Pawulo agamba nti abo abatagala mazima agakiikiririrwa mu ssuula eyokubiri eya 2 Abasesalonika beebo abakkiriza obulimba obw’amaanyi.
In Daniel’s three verses (Daniel 12:9–11) the symbolic understanding in the latter days cannot include the application of time, for as of October 22, 1844; the application of prophetic time is no longer valid. The 9/11 verses represent two distinct periods of thirty years and twelve hundred and sixty years. The numbers forty and the number twelve hundred and sixty are both symbols of a prophetic wilderness, and are prophetically interchangeable. Therefore, twelve hundred and sixty can be understood as forty, and forty is the tithe of four hundred. The 9/11 verses symbolize the number of the everlasting covenant, as represented by four hundred (Abraham) in connection with thirty (Paul). The ‘wilderness’ represented by ‘twelve hundred and sixty’ aligns with a ‘wilderness of ‘forty’, and four, is a tithe of four hundred. Thirty is thirty. Four hundred and thirty is produced by the number four hundred added to the number thirty, which in Ezekiel chapter four is represented as three hundred and ninety added to the number forty.
Mu nnyiriri essatu eza Danyeri (Daniel 12:9–11), okutegeera okw’obubonero mu nnaku ez’oluvannyuma tekuyinza kubangamu kukozesa biseera, kubanga okuva nga October 22, 1844; okukozesa ebiseera eby’obunnabbi tekikyali kikola. Ennyiriri eza 9/11 zikiikirira ebiseera bibiri eby’enjawulo eby’emyaka amakumi asatu n’emyaka lukumi mu bibiri mu nkaaga. Ennamba amakumi ana n’ennamba lukumi mu bibiri mu nkaaga byombi bubonero bwa ddungu ery’obunnabbi, era mu buryo bw’obunnabbi bisobola okukozesebwa nga bikyusiganyizibwa. N’olwekyo, lukumi mu bibiri mu nkaaga esobola okutegeerwa ng’amakumi ana, era amakumi ana kye kitundu eky’ekkumi eky’ebikumi bina. Nnyiriri eza 9/11 zifaananyiriza ennamba y’endagaano ey’olubeerera, nga ekiikirirwa ebikumi bina (Abraham) mu nkolagana n’amakumi asatu (Paul). ‘Ddungu’ eriikiikirirwa ‘lukumi mu bibiri mu nkaaga’ likwatagana ne ‘ddungu’ ery’‘amakumi ana’, era nnya, kye kitundu eky’ekkumi eky’ebikumi bina. Amakumi asatu ge makumi asatu. Ebikumi bina mu amakumi asatu biva mu nnamba ebikumi bina nga egattiddwa ku nnamba amakumi asatu, era mu ssuula ey’okuna eya Ezeekyeri kino kiikiikirirwa nga ebikumi bisatu mu kyenda nga byongeddwako ennamba amakumi ana.
The 9/11 verses in chapter twelve represent the middle of three prophetic periods in the chapter, and they are a symbol of the everlasting covenant that is unsealed in the latter days. The unsealing of the meaning of four hundred and thirty in the latter days is brought about in chapter four of Ezekiel.
Ennyiriri 9/11 eziri mu ssuula ey’ekkumi n’ebiri zikiikirira wakati mu biseera bisatu eby’obunnabbi ebiri mu ssuula eyo, era ziri kabonero ak’endagaano ey’emirembe n’emirembe ebuliddwa mu nnaku ez’oluvannyuma. Okubikkulwa kw’amakulu ga bina n’asatu mu nnaku ez’oluvannyuma kuleetebwa mu ssuula ey’okuna eya Ezeekyeri.
The Lion of the tribe of Judah is now unsealing the final warning message to those who have by faith entered into the Most Holy Place with Ezekiel, John, Daniel and Isaiah. That truth is opened up in conjunction with the lifting up of those represented not only as the outcasts of Israel, but as the ensign of the one hundred and forty-four thousand. That truth is set within the context of the covenant represented by Abraham’s four hundred years in conjunction with the covenant represented by Paul’s thirty years. That truth is set forth in Daniel twelve’s 9/11 verses, that represent the middle of three symbolic periods, which were correctly understood by the Millerites. The middle 9/11 truth that is being unsealed in Daniel twelve is represented in Ezekiel’s three hundred and ninety days and forty days. Those days are opened up to Ezekiel in the thirtieth year of the seventeenth Jubilee cycle, and Ezekiel, as a priest represents the priesthood of the one hundred and forty-four thousand who are in the middle test, of three tests.
Empologoma ey’ekika kya Yuda kaakano esumulula obubonero obw’okusembayo obw’okulabula eri abo abayingidde mu Kifo Ekisingayo Obutukuvu olw’okukkiriza wamu ne Ezeekyeri, Yokaana, Danyeri ne Isaaya. Amazima ago gaggulwawo nga gakwatagana n’okuyimusibwa kw’abo abakikirira si ng’abagobebwa ba Isiraeri bokka, wabula era ng’akabonero k’abantu akasiriivu mu enkumi kikumi mu obukumi buna mu bina. Amazima ago gateekebwa mu mbeera y’endagaano ekikirirwa emyaka ena kikumi egya Ibulayimu nga gikolaganira wamu n’endagaano ekikirirwa emyaka amakumi asatu egya Pawulo. Amazima ago gateekebwawo mu Danyeri essuula ey’ekkumi n’ebiri mu lunyiriri 9/11, ezikirira wakati mu biseera bisatu eby’obubonero, ebyategeerwa obulungi Abamilleri. Amazima aga wakati aga 9/11 agasumululwa mu Danyeri essuula ey’ekkumi n’ebiri gakikirirwa ennaku ebisatu mu kinaana n’ekkumi n’ennaku amakumi ana eza Ezeekyeri. Ennaku ezo ziggulwawo eri Ezeekyeri mu mwaka ogw’amakumi asatu ogw’omukululo ogw’ekkumi n’omusanvu ogwa Yobiri, era Ezeekyeri, ng’ali kabona, akikirira obwakabona bw’abantu akasiriivu mu enkumi kikumi mu obukumi buna mu bina abali mu kugeza okw’omumakkati, mu kugeza kusatu.
Ezekiel, is marked within the temple test on the “fifth day” of the “fourth month,” which in Millerite history marked the very middle (“midway”) of the seventh-months that began at the first disappointment on April 19, 1844, and ended on October 22 of the same year.
Ezekieri alambikiddwa munda mu kugezesa kwa yeekaalu ku “lunaku olw’okutaano” olw’“omwezi ogw’okuna,” ekyo mu byafaayo bya Millerite kyategeeza wakati ddala (“wakati mu kkubo”) w’emyezi egy’omusanvu egyatandika ku kuswazibwa okw’olubereberye nga April 19, 1844, ne giggweerera nga October 22 mu mwaka gwe gumu.
“In the summer of 1844, midway between the time when it had been first thought that the 2300 days would end, and the autumn of the same year, to which it was afterward found that they extended, the message was proclaimed in the very words of Scripture: ‘Behold, the Bridegroom cometh!’” The Great Controversy, 398.
“Mu kyeya kya 1844, wakati wakati wakati lwe baali basooka okulowooza nti ennaku 2300 zijja kuggwaako, n’omutaano gw’omwaka gwe gumu, oluvannyuma lwe kyazuulibwa nti zaali zituuka, obubaka bwalangirirwa mu bigambo byennyini eby’Ebyawandiikibwa nti: ‘Laba, Omugole ajja!’” The Great Controversy, 398.
July 21, 1844 was midway in the seven sacred months, and on that date Samuel Snow was at the Boston Tabernacle presenting his message of the Midnight Cry. There, for the first time in a public presentation he “proclaimed in the very words of Scripture: ‘Behold, the Bridegroom cometh!’” We are now symbolically standing with Ezekiel in the Boston Tabernacle, shortly before the lifting up of the messengers of the midnight cry go forth like a tidal wave. The prophetic process of lifting up the ensign is represented in the prophetic line of Islam in Revelation chapter nine. Ezekiel chapter four provides the second witness and the conclusion of that prophecy of three hundred and ninety-one years and fifteen days, and he does so in chapter four.
Nga nga 21 omwezi gwa Mukaga, 1844 gwali wakati mu myezi omusanvu emitukuvu, era ku lunaku olwo Samuel Snow yali mu Boston Tabernacle ng’ayanjula obubaka bwe obw’Okukaaba okw’Ekiro ekya wakati. Eyo, omulundi ogwasooka mu kwanjula mu lujjudde, “yalangirira mu bigambo byennyini eby’Ebyawandiikibwa nti, ‘Laba, Omugole ajja!’” Kati mu ngeri ey’akabonero tuyimiridde ne Ezeekyeri mu Boston Tabernacle, katono ddala nga tekunnabaawo kusitulwa kw’ababaka b’okukaaba okw’ekiro ekya wakati okugenda mu maaso ng’amayengo amangi ag’amaanyi. Enkola ey’obunnabbi ey’okusitula bendera ekiikirira mu lunyiriri olw’obunnabbi obukwata ku Isiraamu mu Okubikkulirwa essuula ey’omwenda. Ezeekyeri essuula ey’okuna etuwa omujulirwa ow’okubiri n’enkomerero y’obunnabbi obwo obw’emyaka ebikumi bisatu mu kyenda mu gumu n’ennaku kkumi na ttaano, era ekikola mu ssuula ey’okuna.
We will continue these things in the next article.
Tunaagenda mu maaso n’ebigambo bino mu kiwandiiko ekiddako.