There are many amazing and important prophetic lines and truths in the book of Ezekiel. Of the biblical illustrations of prophets within the temple, Ezekiel is the one above all others that identifies the wheels within the wheels. Those wheels, according to Sister White represent the complex interplay of human activity illustrating the sequence of events in the time of the latter rain. Those events are represented by the prophet when he became part of the prophecy in an acted-out parable, such as when Ezekiel lies on his left and then right side in chapter four’s illustration of the siege of Jerusalem. There are also thirteen specific dates that outline Ezekiel’s history, and in so doing provide the waymarks of the latter rain period, when the one hundred and forty-four thousand are sealed. There are truths conveyed not only through dates, but also by numbers such as seventeen, nineteen, twenty-five, seventy, forty, three hundred and ninety and of course, thirty. Another number that is perhaps the most important number in the book of Ezekiel is the number one hundred and fifty. Yet the number one hundred and fifty is not found in the book of Ezekiel. Still, line upon line—it is there.

Mu kitabo kya Ezeekyeri mulimu ennyiriri nnyingi ez’eby’obunnabbi ez’ekitalo era ez’omugaso, wamu n’amazima. Ku bifaananyi bya bannabbi abali mu yeekaalu eby’omu Bayibuli, Ezeekyeri ye yasinga bonna okulaga namuziga eziri munda mu namuziga. Namuziga ezo, nga Sister White bw’azitegeeza, zikiikirira enkolagana enzibu ey’emirimu gy’abantu, nga ziraga entambula y’ebintu mu kiseera ky’enkuba ey’oluvannyuma. Ebintu ebyo bikiikirirwa nnabbi bwe yafuuka ekitundu ku bunnabbi mu lugero olw’okukolwa, gamba nga Ezeekyeri bwe yagalamira ku ludda lwe olwa kkono n’oluvannyuma ku lwa ddyo mu kifaananyi eky’omu ssuula ey’okuna eky’okuzingiza Yerusaalemi. Era waliwo ennaku kkumi na ssatu ezaategeerekebwa obulungi ezirambika ebyafaayo bya Ezeekyeri, era mu kukola ekyo ziwa obubonero bw’ekkubo obw’ekiseera ky’enkuba ey’oluvannyuma, abasajja emitwalo kikumi mu enkumi ana mu enkumi nnya bwe bateekebwako akabonero. Waliwo amazima agatwalibwa si lwa nnaku zokka, naye era ne lwa mibala nga kkumi na musanvu, kkumi na mwenda, amakumi abiri mu ttaano, nsanvu, amakumi ana, bisatu mu kyenda, era mazima ddala, amakumi asatu. Omuwendo omulala ayinza okuba nga gwe mwendo ogusinga obukulu mu kitabo kya Ezeekyeri gwe mwendo kikumi mu ataano. Naye ate omuwendo kikumi mu ataano tegusangibwa mu kitabo kya Ezeekyeri. Naye era, olunyiriri ku lunyiriri—gulimu.

The number one hundred and fifty is prophetically embedded within the line of the siege, and the siege is a distinct prophetic line; or if you will, the siege is a wheel. A prophetic line of history will always possess an alpha and omega, and in so doing the characteristics of alpha and omega must be represented at the beginning and end of the line, or it isn’t a line. The alpha event of the siege was the death of Ezekiel’s wife and the end of the siege was the death of the bride of Christ, as represented by the destruction of Jerusalem.

Namba kikumi mu ataano yateekebwamu mu ngeri ey’obunnabbi munda mu lunyiriri olw’okuzingiza, era okuzingiza kwe lunyiriri olw’enjawulo olw’obunnabbi; oba bwe wandyagadde okwogera, okuzingiza kye nnamuziga. Olunyiriri olw’obunnabbi olw’ebyafaayo bulijjo lubeeramu alufa ne omega, era bwe kiba kityo, ebiraga alufa ne omega biteekwa okulabikibwa ku ntandikwa ne ku nkomerero y’olunyiriri, bwe kitaba bwe kityo, si lunyiriri. Ekibaddewo kya alufa mu kuzingiza kwe kufa kw’omukyala wa Ezeekyeri, era enkomerero y’okuzingiza ye kufa kw’omugole wa Kristo, nga kino kiragibwa n’okuzikirizibwa kwa Yerusaalemi.

And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful. And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. He that overcometh shall inherit all things; and I will be his God, and he shall be my son. But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death. And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will show thee the bride, the Lamb’s wife. Revelation 21:2–9.

Awo nze Yokaana ne ndaba ekibuga ekitukuvu, Yerusaalemi ekiggya, nga kikka okuva eri Katonda mu ggulu, nga kitegekeddwa ng’omugole eyeyonjoleddwa ku lwa bba. Awo ne mpulira eddoboozi ddene nga liva mu ggulu nga ligamba nti, Laba, eweema ya Katonda eri wamu n’abantu, era alituula nabo, nabo baliba bantu be, era Katonda yennyini alibeera wamu nabo, era aliba Katonda waabwe. Era Katonda alisangula buli maziga okuva mu maaso gaabwe; so okufa tekulibaawo nate, so ennaku, newaakubadde okukaaba, newaakubadde obulumi, tebilibaawo nate: kubanga ebya olubereberye biweddwawo. Awo oyo eyali atudde ku ntebe n’agamba nti, Laba, ndongoosa byonna okubifuula ebiggya. Era n’aŋŋamba nti, Wandiika: kubanga ebigambo bino bya mazima era bya bwesigwa. Era n’aŋŋamba nti, Kiwedde. Nze Alufa era Omega, entandikwa era enkomerero. Alina ennyonta ndimuwa ku luzzi olw’amazzi ag’obulamu obw’obwereere. Awangula alisikira byonna; era nze ndiba Katonda we, naye aliba mwana wange. Naye abatya, n’abatakkiriza, n’ab’emizizo, n’abassi, n’abenzi, n’abalogo, n’abasinza ebifaananyi, ne balimba bonna, omugabo gwabwe guliba mu nnyanja eyaka omuliro ne kibiriiti: kwe kufa okwokubiri. Awo omu ku bamalayika omusanvu abaali n’ebibya omusanvu ebijjudde ebibonerezo omusanvu eby’enkomerero n’ajja gye ndi, n’ayogera nange ng’agamba nti, Jjangu eno, nnaakulaga omugole, mukazi w’Omwana gw’Endiga. Okubikkulirwa 21:2–9.

Ezekiel’s wife dies at the outset of the siege, and she is there identified as the “desire of” Ezekiel’s “eyes,” and in the destruction of Jerusalem set forth in the same chapter, Jerusalem is identified as “the desire” of Israel’s “eyes.”

Mukyala wa Ezeekyeri afa ku luberyeberye lw’okuzingiza, era awo ayitibwa “ekyegombebwa” ky’“amaaso” ga Ezeekyeri; era mu kuzikirizibwa kwa Yerusaalemi okwateekebwa mu ssuula eyo yennyini, Yerusaalemi ayitibwa “ekyegombebwa” ky’“amaaso” ga Isiraeri.

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, … Also the word of the Lord came unto me, saying, Son of man, behold, I take away from thee the desire of thine eyes with a stroke: yet neither shalt thou mourn nor weep, neither shall thy tears run down. Forbear to cry, make no mourning for the dead, bind the tire of thine head upon thee, and put on thy shoes upon thy feet, and cover not thy lips, and eat not the bread of men. So I spake unto the people in the morning: and at even my wife died; and I did in the morning as I was commanded. And the people said unto me, Wilt thou not tell us what these things are to us, that thou doest so?

Awo nate mu mwaka ogw’omwenda, mu mwezi ogw’ekkumi, ku lunaku olw’ekkumi olw’omwezi, ekigambo kya Mukama ne kinjijira nga kigamba nti, … Era ekigambo kya Mukama ne kinjijira nga kigamba nti, Omwana w’omuntu, laba, nkujjako ekyegombebwa amaaso go n’olubwatukira; naye tokwatibwanga nnaku so tokkabanganga, so n’amaziga go tegaakulukulanga. Weerekeranga ddala okukaaba, tokoleranga kufaafaagana olw’abafu, weesibanga ekiremba kyo ku mutwe gwo, oyambalanga engatto ku bigere byo, tobikkangako ku mimwa gyo, so tolyanga mmere ya bantu. Awo ne njogera eri abantu enkya; awo akawungeezi mukazi wange n’afa; ne nkola enkya nga bwe nnalagirwa. Awo abantu ne bankoba nti, Tolituubuulira makulu ga bino gye tuli, kubanga okola bw’otyo?

Then I answered them, The word of the Lord came unto me, saying, Speak unto the house of Israel, Thus saith the Lord God; Behold, I will profane my sanctuary, the excellency of your strength, the desire of your eyes, and that which your soul pitieth; and your sons and your daughters whom ye have left shall fall by the sword. And ye shall do as I have done: ye shall not cover your lips, nor eat the bread of men. And your tires shall be upon your heads, and your shoes upon your feet: ye shall not mourn nor weep; but ye shall pine away for your iniquities, and mourn one toward another.

Awo ne mbaddamu nti, Ekigambo kya Mukama ne kinjijira, nga kigamba nti, Yogera eri ennyumba ya Isirayiri nti, Bw’ati bw’ayogera Mukama Katonda nti, Laba, ndyonoona awatukuvu wange, ekitiibwa eky’amaanyi gammwe, ekyegombebwa amaaso gammwe, era ekyo emmeeme zammwe kye zisonyiwa; ne batabani bammwe ne bawala bammwe be mwaleka baligwa n’ekitala. Era mulikola nga bwe nnakola: temulisaanikira ku mimwa gyammwe so temulirya mmere y’abantu. N’engule zammwe zirituula ku mitwe gyammwe, n’engatto zammwe ku bigere byammwe: temulikaaba so temulirira; naye mulikaddiwa olw’obutali butuukirivu bwammwe, era mulinakuwalana bokka na bokka.

Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord God. Also, thou son of man, shall it not be in the day when I take from them their strength, the joy of their glory, the desire of their eyes, and that whereupon they set their minds, their sons and their daughters, That he that escapeth in that day shall come unto thee, to cause thee to hear it with thine ears? In that day shall thy mouth be opened to him which is escaped, and thou shalt speak, and be no more dumb: and thou shalt be a sign unto them; and they shall know that I am the Lord. Ezekiel 24:1, 15–27.

Kale Ezeekyeri ky’ali kabonero gye muli: nga byonna by’akoze bwe biri, nammwe bwe mulikola bwe mutyo: era ekyo bwe kirituuka, lwe mulimanya nga nze Mukama Katonda. Era naawe, omwana w’omuntu, tekiriba ku lunaku lwe ndibaggyako amaanyi gaabwe, essanyu ly’ekitiibwa kyabwe, kye beegomba n’amaaso gaabwe, era kye bateeka emitima gyabweko, batabani baabwe ne bawala baabwe, oyo awona ku lunaku olwo talijja gy’oli okukuwulizisa n’amatu go? Ku lunaku olwo akamwa ko kaliggulibwa eri oyo awonye, era olibogera, so toliba kasiru nate: era olibabeerera kabonero; era balimanya nga nze Mukama. Ezeekyeri 24:1, 15–27.

The siege’s alpha is the death of Ezekiel’s desire, and the omega is the death of Israel’s desire.

Entandikwa y’okuzingiza ye kufa kw’ekyo Ezeekyeri kye yayagalanga, era enkomerero yaakwo ye kufa kw’ekyo Isiraeri kye yayagalanga.

Hearing, but Not Hearing

Okuwulira, naye nga toli kuwulira

There are five times the elders or the people are portrayed in some fashion as listening to Ezekiel. In Ezekiel 8:1, the elders of Judah sit before him. In Ezekiel 14:1 the elders come and sit before him. In Ezekiel 20:1 the elders of Israel come to inquire of the Lord. In Ezekiel 37:18, God tells Ezekiel: “When the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these?” In chapter twenty-four the people directly ask: “Wilt thou not tell us what these things are to us, that thou doest so?” In each of the five instances the elders or people are in a Laodicean condition.

Waliwo emirundi etaano abakadde oba abantu gye balagibwa mu ngeri emu oba endala nga bawuliriza Ezeekyeri. Mu Ezeekyeri 8:1, abakadde ba Yuda batuula mu maaso ge. Mu Ezeekyeri 14:1 abakadde bajja ne batuula mu maaso ge. Mu Ezeekyeri 20:1 abakadde ba Isirayiri bajja okubuuza Mukama. Mu Ezeekyeri 37:18, Katonda agamba Ezeekyeri nti: “Awo abaana b’abantu bo bwe banaakugamba nti, Tolitulaga amakulu g’ebyo bino gye tuli?” Mu ssuula ey’amakumi abiri mu ena abantu bo bennyini babuuza butereevu nti: “Tolitubuulira ebyo bino kye biri gye tuli, kubanga okola bw’otyo?” Mu buli emu ku ngero ezo ettaano, abakadde oba abantu baba bali mu mbeera ya Lawodikiya.

And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.

N’agamba nti, Genda, ogambe abantu bano nti, Muwulirenga ddala, naye temutegeera; mulabenga ddala, naye temumanya. Ggumiza omutima gw’abantu bano, ozitoowe amatu gaabwe, ozibye amaaso gaabwe; baleme okulaba n’amaaso gaabwe, n’okuwulira n’amatu gaabwe, n’okutegeera n’omutima gwabwe, ne bakyuka, ne bawonyezebwa. Isaaya 6:9, 10.

The five representations of the people hearing but not hearing, and the five representations of the people seeing, but not seeing align with the five steps of those who refuse to see and hear in Isaiah’s testimony.

Ebifaananyi etaano eby’abantu okuwulira naye nga tebawulira, n’ebifaananyi etaano eby’abantu okulaba naye nga tebalaba, bikwatagana n’emitendera etaano gy’abo abagaana okulaba n’okuwulira mu bujulirwa bwa Isaaya.

But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:13.

Naye ekigambo kya Mukama kyali gye bali, etteeka ku tteeka, etteeka ku tteeka; olunyiriri ku lunyiriri, olunyiriri ku lunyiriri; wano katono, ne wali katono; balyoke bagende, bagwe emabega, bamenyeke, bakwatibwe mu mutego, era bayigibwe. Isaaya 28:13.

And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Isaiah 8:15.

Era bangi mu bo balyesittala, ne bagwa, ne bamenyeka, ne basibibwa mu mutego, ne bakwatibwa. Isaaya 8:15.

Signs

Obubonero

In chapter twenty-four of Ezekiel, the period beginning at the siege and the death of Ezekiel’s wife—the desire of his eyes ends at the death of Jerusalem—the desire of Israel’s eyes. The one-and-a-half-year siege contains the signature of Alpha and Omega, and the period begins and ends with a sign. As in Ezekiel twenty-four, Jesus identifies the sign of the siege in Matthew twenty-four.

Mu essuula ey’amakumi abiri mu bina eya Ezeekyeri, ekiseera ekitandika n’okuzingiza ekibuga n’okufa kw’omukyala wa Ezeekyeri—ekyali ekyegombebwa amaaso ge—kiggweerera ku kufa kwa Yerusaalemi—ekyegombebwa amaaso ga Isiraeri. Okuzingiza okw’omwaka gumu n’ekitundu kulimu akabonero ka Alufa ne Omega, era ekiseera ekyo kitandika ne kiggweerera n’akabonero. Nga bwe kiri mu Ezeekyeri amakumi abiri mu bina, Yesu alaga akabonero k’okuzingiza mu Matayo amakumi abiri mu bina.

“Christ’s words had been spoken in the hearing of a large number of people; but when He was alone, Peter, John, James, and Andrew came to Him as He sat upon the Mount of Olives. ‘Tell us,’ they said, ‘when shall these things be? and what shall be the sign of Thy coming, and of the end of the world?’ Jesus did not answer His disciples by taking up separately the destruction of Jerusalem and the great day of His coming. He mingled the description of these two events. Had He opened to His disciples future events as He beheld them, they would have been unable to endure the sight. In mercy to them He blended the description of the two great crises, leaving the disciples to study out the meaning for themselves. When He referred to the destruction of Jerusalem, His prophetic words reached beyond that event to the final conflagration in that day when the Lord shall rise out of His place to punish the world for their iniquity, when the earth shall disclose her blood, and shall no more cover her slain. This entire discourse was given, not for the disciples only, but for those who should live in the last scenes of this earth’s history.

Ebigambo bya Kristo byali byogereddwa mu kuwulira kw’ekibiina kinene eky’abantu; naye bwe yali yekka, Peetero, Yokaana, Yakobo, ne Andereya ne bajja gy’Ali, nga atudde ku Lusozi olw’Emizeeyituuni. Ne bagamba nti, “Tubuulire, bino biribaawo ddi? era kabonero ki akaliba ak’okujja Kwo n’ak’enkomerero y’ensi?” Yesu teyaddamu bayigirizwa Be ng’akwata ku kuzikirira kwa Yerusaalemi n’olunaku olukulu olw’okujja Kwe buli kimu ku kyokka kyokka. Yatabulamu okunnyonnyola kw’ebintu bino byombi. Singa yali yabikkulira abayigirizwa Be ebyo eby’omu maaso nga bw’abiiraba, tebandisobodde kugumiikiriza kulaba okwo. Mu kusaasira eri bo yagatta okunnyonnyola kw’embeera zino ebbiri ennene, ng’aleka abayigirizwa okwekenneenya amakulu gaakyo bo bennyini. Bwe yayogera ku kuzikirira kwa Yerusaalemi, ebigambo Bye eby’obunnabbi byatuuka wala okusinga ku kigambo ekyo, ne bituuka ku kwokebwa okw’enkomerero ku lunaku luli Mukama lw’aligolokoka okuva mu kifo Kye okubonereza ensi olw’obutali butuukirivu bwabwe, ensi bwe eribikkula omusaayi gwayo, so teriddayo kubikka battibwa baayo. Enjigiriza eno yonna teyaweebwa lwa bayigirizwa bokka, wabula n’olw’abo abaliba nga baliwo mu mbeera ezisembayo ez’ebyafaayo by’ensi eno.

“Turning to the disciples, Christ said, ‘Take heed that no man deceive you. For many shall come in My name, saying, I am Christ; and shall deceive many.’ Many false messiahs will appear, claiming to work miracles, and declaring that the time of the deliverance of the Jewish nation has come. These will mislead many. Christ’s words were fulfilled. Between His death and the siege of Jerusalem many false messiahs appeared. But this warning was given also to those who live in this age of the world. The same deceptions practiced prior to the destruction of Jerusalem have been practiced through the ages, and will be practiced again.

Ng’akyukira abayigirizwa, Kristo n’agamba nti, “Mwekuume waleme okubeerawo omuntu yenna abakyamya. Kubanga bangi balikomawo mu Linnya Lyange nga bagamba nti, Nze Kristo; era balikyamya bangi.” Bakristaayo ab’obulimba bangi balijja, nga beeyita abakozi b’ebyamagero era nga balangirira nti ekiseera eky’okununulwamu eggwanga ly’Abayudaaya kituuse. Bano balikyamya bangi. Ebigambo bya Kristo byatuukirira. Wakati w’okufa Kwe n’okuzingizibwa kwa Yerusaalemi, bakristo ab’obulimba bangi baalabika. Naye okulabula kuno kwabaweebwa n’abo ababeera mu mulembe guno ogw’ensi. Obukyamya bwe bumu obwakolebwanga nga Yerusaalemi tannazikirizibwa bukoleddwa mu mirembe gyonna, era bulikolebwa nate.

“‘And ye shall hear of wars and rumors of wars: see that ye be not troubled: for all these things must come to pass, but the end is not yet.’ Prior to the destruction of Jerusalem, men wrestled for the supremacy. Emperors were murdered. Those supposed to be standing next the throne were slain. There were wars and rumors of wars. ‘All these things must come to pass,’ said Christ, ‘but the end [of the Jewish nation as a nation] is not yet. For nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ Christ said, As the rabbis see these signs, they will declare them to be God’s judgments upon the nations for holding in bondage His chosen people. They will declare that these signs are the token of the advent of the Messiah. Be not deceived; they are the beginning of His judgments. The people have looked to themselves. They have not repented and been converted that I should heal them. The signs that they represent as tokens of their release from bondage are signs of their destruction.” The Desire of Ages, 628.

“‘Era munaawulira eby’entalo n’amawulire g’entalo: mulabe temweraliikirira: kubanga ebyo byonna birina okutuukirira, naye enkomerero tennabaawo.’ Okusooka okuzikirizibwa kwa Yerusaalemi, abantu baalwanaganira obukulu. Bassekabaka baattibwanga. Abo abaali balowoozebwa okuba nga bayimiridde okumpi n’entebe ey’obwakabaka baattibwa. Waabangawo entalo n’amawulire g’entalo. ‘Ebyo byonna birina okutuukirira,’ Kristo bwe yagamba, ‘naye enkomerero [ey’eggwanga ly’Abayudaaya ng’eggwanga] tennabaawo. Kubanga eggwanga liriyimuka okulwana n’eggwanga, n’obwakabaka okulwana n’obwakabaka: era walibaawo enjala, ne kawumpuli, n’ebikankano by’ensi mu bifo eby’enjawulo. Ebyo byonna lwe lubereberye lw’obuyinike.’ Kristo yagamba nti, Nga abalabbi bwe baliraba obubonero buno, balibulangirira okuba emisango gya Katonda ku mawanga olw’okunyigiriza abantu Be abalonde mu buddu. Balibulangirira nti obubonero buno kye kabonero ak’okujja kwa Masiya. Temulimbibwalimbibwa; bwe lubereberye lw’emisango Gye. Abantu beerowoozezzaako bokka. Tebeenenya wadde okukyuka nze mbawonye. Obubonero bwe booleka ng’obubonero obw’okuteebwa kwabwe okuva mu buddu, bwe bubonero obw’okuzikirira kwabwe.” The Desire of Ages, 628.

The siege of Jerusalem in the year 66, contained the sign of Rome placing its standards in the precinct of the sanctuary. Jesus’ commentary of the events of the period of 66 to 70, aligned the destruction of the year 70 with His Second Coming; and there is a sign associated with His Second Coming.

Okuzingizinga kwa Yerusaalemi mu mwaka gwa 66, kwalimu akabonero ka Rooma okuteeka ensaasa zaayo mu luggya olw’ekifo ekitukuvu. Okwogera kwa Yesu ku bintu ebyaliwo mu kiseera kya 66 okutuuka ku 70, kwagatta okuzikirizibwa okw’omwaka gwa 70 n’Okujja Kwe okw’Okubiri; era waliwo akabonero akakwataganyizibwa n’Okujja Kwe okw’Okubiri.

“Soon our eyes were drawn to the East, for a small black cloud had appeared about half as large as a man’s hand, which we all knew was the Sign of the Son of Man.” The Day Star, 1846.

“Mu bbanga ttono amaaso gaffe ne gasikirizibwa eri Ebuvanjuba, kubanga ekire ekitono ekiddugavu kyali kirabise, nga kyenkana ekitundu ky’obunene bw’omukono gw’omuntu, era ffenna ne tumanya nga kino kye Kabonero k’Omwana w’Omuntu.” The Day Star, 1846.

The beginning and ending of the history of 66 to 70 AD contain a sign associated with the beginning of the siege and the destruction of the city, that aligns with the alpha and omega sign of the death of the desire of the eyes in 587 BC and 586 BC.

Entandikwa n’okuggwa kw’ebyafaayo eby’omu mwaka gwa AD 66 okutuuka ku 70 birimu akabonero akakwatagana n’entandikwa y’okuzingiza n’okuzikirizibwa kw’ekibuga, akakwatagana n’akabonero ka alufa ne omega ak’okufa kw’ekyo amaaso kye geegomba mu mwaka gwa BC 587 ne BC 586.

The history of the one-and-a-half-year siege is a “sign,” for the latter days. The foolish virgins represented in the history of Ezekiel find the counterpart in the history of the wise virgins who saw the sign of the siege in the year 66 and fled to safety. The one-and-a-half-year siege is the sign that manifests two classes of worshippers. One class will understand the sign, the other class, represented as “many” by Isaiah—will not see or hear.

Ebyafaayo eby’okuzingizibwa okw’emyaka gumu n’ekitundu, “kabonero” ak’ennaku ez’oluvannyuma. Abawala abaasiru abakiikiriddwa mu byafaayo bya Ezeekyeri bafuna ekifaananyi kyabwe ekikwataganako mu byafaayo by’abawala abagezi abaabalaba akabonero ak’okuzingizibwa mu mwaka 66 ne badduka ne batuuka mu bulamu. Okuzingizibwa okw’emyaka gumu n’ekitundu kwe kabonero akalaga ebibinja bibiri eby’abasinza. Ekibinja ekimu kinaategeera akabonero; ekibinja ekirala, ekikiikiriziddwa nga “bangi” Isaaya—tekiriraba wadde okuwulira.

Many and Few

Bangi n’Abatono

Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. For many are called, but few are chosen. Matthew 22:13, 14.

Awo kabaka n’agamba abaweereza nti, Mumusibe emikono n’ebigere, mumutwale, mumusuule mu kizikiza eky’ebweru; eyo gye waliba okukaaba n’okuluma amannyo. Kubanga bangi bayitibwa, naye abalonde batono. Matayo 22:13, 14.

So the last shall be first, and the first last: for many be called, but few chosen. Matthew 20:16.

Kale abaliba ab’enkomerero be balisooka, n’abasooka babe ba’enkomerero: kubanga bangi bayitibwa, naye batono abalondebwa. Matayo 20:16.

To See and Hear

Okulaba n’Okulowooza

There are five acted out parables in the book of Ezekiel and also five times that Ezekiel spoke to the leaders and people. Those two witnesses identify the five foolish virgins who refuse to ‘see’ and refuse to ‘hear.’ They refuse to see or hear the knowledge that is increased when Jesus, who as the Lion of the tribe of Judah unseals His prophetic Word.

Mu kitabo kya Ezeekyeri mulimu engero ttaano ezaakolebwa mu bikolwa, era n’emirundi ettaano Ezeekyeri gye yayogera eri abakulembeze n’abantu. Abajulirwa abo bombi bazzulula abawala abasirusiru abataano abagaana “okulaba” era ne bagaana “okuwulira.” Bagaana okulaba oba okuwulira okumanya okwongerwako Yesu, oyo nga Empologoma ey’ekika kya Yuda, bw’abikkula Ekigambo kye eky’obunnabbi.

The World will See and Hear

Ensi yonna ejja Kulaba era ejja Kuwulira

All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.

Mmwe mwenna abatuuze b’ensi, nammwe abatuula ku nsi, mulabe bw’alinnyisa obubonero ku nsozi; era bw’afuuwa ekkondeere, muwulire. Isaaya 18:3.

And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness. Isaiah 29:18.

Era ku lunaku olwo, bakiggala b'amatu balibawulira ebigambo eby'ekitabo, n'amaaso ga bamuzibe galiraba nga gafuluma mu kizikiza ekikutte, ne mu kizikiza. Isaaya 29:18.

My Foolish & Sottish People have no Knowledge

Abantu Bange Abasirusiru era Abategeera Bubi Tebalina Kumanya

How long shall I see the standard, and hear the sound of the trumpet? For my people is foolish, they have not known me; they are sottish children, and they have none understanding: they are wise to do evil, but to do good they have no knowledge. Jeremiah 4:21, 22.

Ndilituusa wa okutuusa ddi lwe ndiraba bendera, ne mpulira eddoboozi ly’ekkondeere? Kubanga abantu bange basirusiru, tebammanyi; baana basirusiru, era tebalina kutegeera: bagezi mu kukola obubi, naye mu kukola obulungi tebalina kumanya. Yeremiya 4:21, 22.

Declare this in the house of Jacob, and publish it in Judah, saying, Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not. Jeremiah 5:20, 21.

Langi kino mu nnyumba ya Yakobo, era mukitendeke mu Yuda, nga mwogera nti, Muwulire kaakano kino, mmwe abantu abasirusiru era abatategeera; abalina amaaso so tebalaba; abalina amatu so tebawulira. Yeremiya 5:20, 21.

A Rebellious House

Ennyumba Enjeemu

The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Ezekiel 12:1, 2.

Ekigambo kya Mukama era ne kinzijira nga kigamba nti, Omwana w’omuntu, otuula wakati mu nnyumba eajeemu, abalina amaaso ag’okulaba naye nga tebalaba; balina amatu ag’okuwulira naye nga tebawulira: kubanga nnyumba eajeemu. Ezeekyeri 12:1, 2.

Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.

Kyenva njogera nabo mu ngero: kubanga nga balaba tebalaba; era nga bawulira tebawulira, so tebategeera. Era mu bo bwe kituukirizibwa obunnabbi bwa Isaaya obugamba nti, Okuwulira mulwawulira, naye temulitegeera; era okulaba muliraba, naye temuliraba bulungi: kubanga omutima gw’abantu bano gukakanyadde, n’amatu gaabwe gawulira bubi, n’amaaso gaabwe bagazibye; baleme okulaba n’amaaso gaabwe, n’okuwulira n’amatu gaabwe, n’okutegeera n’omutima gwabwe, ne bakyuka, nange mbawonye.

But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:13–17.

Naye amaaso gammwe ga mukisa, kubanga galaba; n’amatu gammwe, kubanga gawulira. Kubanga mazima mbagamba nti bannabbi bangi n’abatuukirivu baayagala okulaba ebyo bye mulaba, ne batalaba; n’okuwulira ebyo bye muwulira, ne batawulira. Matayo 13:13–17.

The Old Paths

Enkubo Eza Kaleezi

Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

Bw’ati bw’ayogera Mukama nti, Muyimirire mu makubo, mulabe, mubuuze ku makubo ag’edda, ekkubo eddungi we liri, mutambulirenga omwo, era munaafunanga okuwummula eri emmeeme zammwe. Naye ne bagamba nti, Tetugenda kutambulira omwo. Era nate ne mbateekako abakuumi, nga njogera nti, Muwulirize eddoboozi ly’ekkondeere. Naye ne bagamba nti, Tetugenda kuwuliriza. Yeremiya 6:16, 17.

The Message of 1840–1844

Obubaka obw’omu 1840–1844

“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

“Obubaka bwonna obwaweebwa okuva mu 1840–1844 bulina okufuulibwa obw’amaanyi kaakano, kubanga waliwo abantu bangi ababuze obulagirizi bwabwe. Obubaka bulina okugenda eri amakanisa gonna.

“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

Kristo yagamba nti, ‘Amaaso gammwe gaweereddwa omukisa, kubanga galaba; n’amatu gammwe, kubanga gawulira. Kubanga ddala mbagamba nti, bannabbi bangi n’abatuukirivu baayagala okulaba ebyo bye mulaba, naye ne batabiraba; n’okuwulira ebyo bye muwulira, naye ne batabiwulira’ [Matayo 13:16, 17]. Gaweereddwa omukisa amaaso agaalaaba ebyo ebyalabibwa mu 1843 ne mu 1844.

“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

“Obubaka bwayisibwa. Era tewalina kubaawo kulwawo mu kuddamu okulangirira obubaka obwo, kubanga obubonero bw’ebiro bituukirira; omulimu ogusembayo gulina okukolebwa. Omulimu omukulu gunaakolebwa mu bbanga ttono. Obubaka bunaatera okuweebwa olw’okulagira kwa Katonda era bunaafuuka okukaaba okw’amaanyi. Awo Danyeri aliyimirira mu mugabo gwe, okuwa obujulirwa bwe.” Manuscript Releases, voliyumu 21, 437.

The Sign of the Siege

Akamanyiso ak’Okuzingiza

There is five times in the book of Ezekiel where he ‘acted out’ a parable that the people refused to see, and also five times he ‘spoke’ with those people, who refused to hear. The two witnesses of the acted parable and the speaking were presented to the five foolish virgins. One of the acted parables, located in chapter four represents the “sign” of the siege, that warns of the coming destruction. The message of Ezekiel is the message to Laodicea.

Mu kitabo kya Ezeekyeri mulimu emirundi etaano gye “yakola mu bikolwa” olugero abantu lwe baagaana okulaba, era n’emirundi etaano gye “yogera” eri abo abantu abaagaana okuwulira. Abajulirwa bombi ab’olugero olwakolebwa mu bikolwa n’okwogera baayanjulwa eri abawala abasiru abataano. Olumu ku ngero ezo ezakolebwa mu bikolwa, oluli mu suula ey’okuna, lukiikirira “akabonero” ak’okuzingiza ekibuga, akalabula ku kuzikirira okujja. Obubaka bwa Ezeekyeri bwe bubaka obugenda eri Lawodikiya.

The “sign” given for Laodicea is the ‘sign of the siege’, and the siege of the latter days is represented by several witnesses. The only sign given to the Jews of Christ’s day was the sign of Jonah, who represents an acted-out parable of three days in the belly of a whale.

“Akabonero” akaweebwa Laodikiya kye ‘kabonero ak’okuzingiza’, era okuzingiza okw’ennaku ez’oluvannyuma kukiikirirwa abajulizi abangi. Akabonero kokka akaweebwa Abayudaaya mu mirembe gya Kristo kwe kabonero ka Yona, akiikirira olugero olwa buliwo olw’ennaku ssatu mu lubuto lw’ekyenyanja ekinene.

Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. Matthew 12:38–40.

Awo abamu ku bawandiisi n’Abafalisaayo ne baddamu nga bagamba nti, Omuyigiriza, twagala okulaba akabonero okuva gy’oli. Naye n’addamu n’abagamba nti, Emirembe emibi era ey’obwenzi enoonya akabonero; so tewaweebwenga kabonero konna okugiggulirwa wabula akabonero ka nnabbi Yona: kubanga nga Yona bwe yamala ennaku ssatu n’ebiro bisatu mu lubuto lwa nnanga; bwe kityo n’Omwana w’Omuntu bw’alimala ennaku ssatu n’ebiro bisatu mu mutima gw’ensi. Matayo 12:38–40.

The Sign of Jonah

Akamanyiro ka Yona

The sign of Jonah was an acted-out parable of a resurrection from death. John represents the same truth, for he was cast into a boiling pot of oil, and came out alive. Daniel in the lion’s den and the three worthies in the furnace of Nebuchadnezzar represent a resurrection from death. All represent the one hundred and forty-four thousand who are resurrected in Revelation chapter eleven.

Akamanyiso ka Yona kaali ngero eyakolebwa eraga okuzuukira okuva mu kufa. Yokaana akiikirira amazima ago ge gamu, kubanga yasuulibwa mu nsuwa y’amafuta agabuguma ennyo, n’afuluma nga mulamu. Danyeri mu mpuku y’empologoma n’abasajja abasatu abaakakasibwa mu kyoto kya Nebukadduneeza nabo bakiikirira okuzuukira okuva mu kufa. Bonna bakiikirira emitwalo kikumi mu ana mu enkumi nnya abazuukizibwa mu Kubikkulirwa essuula eya kkumi n’emu.

“The thoughts of the Saviour now returned from contemplating the past and future. While the people were endeavoring to explain what they had seen and heard according to the impressions made upon their minds, and according to the light they possessed, ‘Jesus answered and said, This voice came not because of me, but for your sakes.’ It was the crowning evidence of his Messiahship, the signal of the Father that Jesus had uttered the truth, and was the Son of God. Would the Jews turn from this testimony of high Heaven? They had once asked the Saviour, What sign showest thou that we may see and believe? Innumerable signs had been given all through the ministry of Christ; yet they had closed their eyes and hardened their hearts lest they should be convinced. The crowning miracle of the resurrection of Lazarus did not remove their unbelief, but filled them with increased malice; and now that the Father had spoken, and they could ask for no further sign, their hearts were not softened and they still refused to believe.” Spirit of Prophecy, volume 3, 79.

“Ebirowoozo by’Omulokozi ne bikomawo okuva mu kulowooza ku by’emabega ne ku by’omu maaso. Abantu bwe baali bagezaako okunnyonnyola bye baali balabye ne bye baali bawulidde okusinziira ku ngeri gye byakutte ebirowoozo byabwe, era okusinziira ku musana gwe baalina, ‘Yesu n’addamu n’agamba nti, Eddoboozi lino terijjidde ku lwange, wabula ku lwammwe.’ Kino kye kyali obujulizi obw’enkomeredde obw’obwa Masiya bwe, akabonero ka Kitaawe nti Yesu yayogera amazima, era nti ye yali Omwana wa Katonda. Abayudaaya bandikyuse okuva ku bujulizi buno obuva mu Ggulu ery’oku ntikko? Lumu baali babuuza Omulokozi nti, Kabonero ki k’otulaga ffe tulabe tukkirize? Obubonero obutabalika bwali bumaze okuweebwa mu buweereza bwa Kristo bwonna; naye ne baziba amaaso gaabwe era ne bakakanyaza emitima gyabwe baleme okukkirizibwa. Ekyamagero eky’enkomeredde eky’okuzuukira kwa Laazaalo tekyaaggyawo butakkiriza bwabwe, wabula ne kibajjuliza obukambwe obusingawo; era kaakano nga Kitaawe amaze okwogera, so nga tebaakyayinza kusaba kabonero kalala konna, emitima gyabwe tegyagonyezebwa era ne beeyongera okugaana okukkiriza.” Spirit of Prophecy, volume 3, 79.

Lazarus was the sign of the resurrection as acted out by Jonah in the belly of the whale. The voice of the Father in connection with the resurrected Lazarus represents the combination of Divinity and humanity, which is of course the nature of Christ, who took human flesh upon Himself. The combination of Divinity with humanity is the ensign of the one hundred and forty-four thousand, and Lazarus is the sign of resurrection power which accomplishes the joining of Creator with creature.

Laazaalo yali kabonero ak’okuzuukira nga bwe kyakolebwa Yona mu lubuto lw’empaanga. Eddoboozi lya Kitaffe erikwatagana ne Laazaalo eyazuukizibwa liraga okugattibwa kw’Obwakatonda n’obuntu, era ddala obwo bwe butonde bwa Kristo, eyatwala omubiri gw’obuntu ku ye. Okugattibwa kw’Obwakatonda n’obuntu kye kabonero k’abantu akasiriivu mu binaana mu binaana mu binaana n’ena, era Laazaalo ye kabonero k’amaanyi g’okuzuukira agakola okugatta Omutonzi n’ekitonde.

“By the raising of Lazarus, many were led to believe in Jesus. It was God’s plan that Lazarus should die and be laid in the tomb before the Saviour should arrive. The raising of Lazarus was Christ’s crowning miracle, and because of it many glorified God.” Manuscript Releases, volume 21, 111.

“Olw’okuzuukiza Lazaro, bangi baaleetebwa okukkiriza mu Yesu. Kye kyali ekigendererwa kya Katonda nti Lazaro afe era ateekebwe mu ntaana nga Omulokozi tannatuuka. Okuzuukiza kwa Lazaro kwali eky’amagero kya Kristo ekisinga obukulu, era olw’ekyo bangi baagulumiza Katonda.” Manuscript Releases, volume 21, 111.

Lazarus led the triumphal entry into Jerusalem, and he was the living “sign” of the resurrection that is illustrated by Jonah.

Lazaalo ye yakulembera okuyingira okw’obuwanguzi mu Yerusaalemi, era yali “akabonero” akalamu ak’okuzuukira akalagibwa ne Yona.

“Lazarus, whose body had seen corruption in the grave, but who now rejoiced in the strength of glorious manhood, led the beast on which the Saviour rode.” The Desire of Ages, 572.

“Lazaalo, omubiri gwe yali gumaze okuvunda mu ntaana, naye kati ng’asanyukira mu maanyi ag’obusajja obw’ekitiibwa, ye yakulembera ensolo Omulokozi gye yali yeebagaddeko.” The Desire of Ages, 572.

The triumphal entry aligns with the Exeter camp meeting, which was the alpha fulfillment of the parable of the ten virgins, and thus aligns the “sign” of Jonah and Lazarus with the omega and perfect fulfillment of the proclamation of the message, “Behold the Bridegroom cometh!”

Okuyingira okw’obuwanguzi kukwatagana n’olukuŋŋaana lw’omu lusiisira e Exeter, olwali okutuukirira okw’olubereberye (alpha) okw’olugero lw’abawala kkumi, era bwe kutyo ne kukwataganya “akabonero” ka Yona ne Lazaaro n’okutuukirira okw’enkomerero (omega) era okutuukiridde okw’okulangirira obubaka nti, “Laba, Omugole ajja!”

“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

“Emirundi mingi banzisa ku lugero olw’abawala kkumi abataali bafumbo, bataano ku bo nga bagezi, era bataano nga basirusiru. Olugero luno lwatuukirizibwa era lulituukirizibwa ddala nga bwe luli mu buli kigambo, kubanga lulina okukwata okw’enjawulo ku biro bino, era, okufaananako n’obubaka bwa malayika ow’okusatu, lwatuukirizibwa era lunaasigala nga ge mazima agaliwo mu kiseera kino okutuusa ekiseera lwe kiriggwaako.” Review and Herald, August 19, 1890.

Jonah, Lazarus and Samuel Snow arriving late to the Exeter camp meeting align with Ezekiel’s “sign of the siege.” Lazarus led Christ into Jerusalem on an ass.

Yona, Lazaro ne Samwiri Snoo okujja okw’ekiro eri olukuŋŋaana lw’omu lusiisira e Exeter kukwatagana n’“akabonero ak’okuzingiza” aka Ezeekyeri. Lazaro yakulembera Kristo okuyingira mu Yerusaalemi ng’ali ku ndogoyi.

“Bates was one of the important leaders in the Exeter (New Hampshire) camp meeting in August, 1844, when the ‘true midnight cry’ was first presented. Bates, it happened, was the preacher chosen for that morning’s service at the camp. He was exhorting his hearers to be faithful and calmly assuring them that God was simply testing them, that they were in the tarrying time, and similar sentiments, when Samuel S. Snow rode into the camp on horseback. Taking a seat beside his sister, Mrs. John Couch, Snow reiterated his conviction that Christ would appear at the time appointed. Greatly stirred, Mrs. Couch startled the audience by rising and declaring, ‘Here is a man with a message from God!’” Leroy Froom, The Prophetic Faith of our Fathers, volume 4, 549.

“Bates yali omu ku bakulembeze abakulu mu lukuŋŋaana olw’omu weema e Exeter (New Hampshire) mu Agusito 1844, lwe baasoose okulangirira ‘okukaaba okw’amazima okw’ekiro wakati.’ Mu kiseera ekyo, Bates ye yali omubuulizi eyalondebwa okuweereza ku makya ago mu lukuŋŋaana olw’omu weema. Yali abuulirira abamuwulira okubeera abeesigwa era ng’abakakasa n’obuteefu nti Katonda yali abagezesa bugezesi, nti baali mu kiseera eky’okulinda, n’endowooza endala ezifaanana bwe zityo, Samwiri S. Snow bwe yatuuka mu lukuŋŋaana ng’ali ku mbalaasi. Bwe yatuula okumpi ne mwannyina, Maama John Couch, Snow yaddamu okunyweza okukkiriza kwe nti Kristo yandibonekedde mu kiseera ekyateekebwawo. Naye Maama Couch bwe yakwatibwa nnyo omwoyo, yasanyusa era n’ateekawo abawuliriza nga yeegolokosa n’alangirira nti, ‘Wuuno omusajja alina obubaka obuva eri Katonda!’” Leroy Froom, The Prophetic Faith of our Fathers, volume 4, 549.

In April, 1521 Martin Luther travelled in a horse drawn wagon to the Diet of Worms, where he rejected papal traditions and customs and stated, “Unless I am convinced by the testimony of the Scriptures or by clear reason… I cannot and will not recant anything, since it is neither safe nor right to go against conscience. Here I stand. I can do no other. God help me. Amen.”

Mu mwezi gwa Apuli, 1521, Martin Luther yatambula mu gaali esikibwa embalaasi okugenda ku Lukiiko lwa Worms, gye yagaana ennono n’empisa za bapaapa n’ategeeza nti, “Bwe siba nga ntegeezeddwa obujulizi bw’Ebyawandiikibwa oba ensonga entegeerekeka obulungi… siyinza era sijja kwejjulula ku kintu kyonna, kubanga tekirina mirembe wadde obutuukirivu okugenda okuwakanya omuntu by’amanyi mu mutima gwe. Wano we nnyimiridde. Siyinza kukola kirala kyonna. Katonda anyambe. Amiina.”

As the Pharisees opposed Christ’s triumphal entry, the papal authorities opposed Luther’s entry. Luther then changed his name (a symbol of the sealing) and was hidden away while he translated the New Testament into the German language. His presentation at the Diet of Worms typified the Midnight Cry which led to the death decree from the church state authorities of the time, thus typifying the Sunday law. After ten months in hiding under the name of ‘Junker Jörg’ the threat from authorities had changed, largely to two military problems faced by the corrupt Charles V. Those two military threats were France and Islam, representing the same unholy alliance of socialism and Islam that today is confronting mankind.

Nga bwe kiri nti Abafalisaayo baawakanya okuyingira kwa Kristo okw’obuwanguzi, n’ab’obuyinza obwa papasi bwe baawakanya okuyingira kwa Luther. Awo Luther n’akyusa erinnya lye (akabonero ak’okussibwako akabonero) era n’akwekebwa ebbali ng’akyuusa Endagaano Empya mu lulimi Olugirimaani. Okwanjula kwe ku Lukungaana lwa Worms kwalaga mu kifaananyi Okukaaba okw’Ekiro ekya ttumbi, okwaleeta etteeka ly’okutta okuva eri ab’obuyinza ab’omu kkanisa ne mu gavumenti ab’omu biro ebyo, bwe kityo nga kulaga mu kifaananyi etteeka ly’olunaku lwa Ssande. Oluvannyuma lw’emyaka kkumi egy’emyezi ng’akweese wansi w’erinnya lya ‘Junker Jörg,’ ekitiisa ekyava eri ab’obuyinza kyali kikyuse, okusingira ddala ne kifuuka ebizibu bibiri eby’amagye Charles V omwonoonefu bye yasanga nabyo. Obulabe obwo bubiri obw’amagye bwali Bufalansa n’Obusiraamu, nga bukiikirira endagaano y’awamu etatukuvu y’ensoshalizimu n’Obusiraamu, era leero bye byolekedde abantu bonna.

“The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.

“Omulimu gwa Katonda ku nsi gulaga, okuva mu mirembe gyonna okudda ku ginnaagyo, okufaanagana okw’amaanyi mu buli nnongoosereza ennene oba mu buli nkola y’eddiini ey’amaanyi. Emitindo gy’enkolagana ya Katonda n’abantu gisigala gy’emu bulijjo. Entambula enkulu ez’omu biro byaffe zirina eby’okugerageranyizibwa nabyo mu eby’omu biro ebyayita, era obumanyirivu bw’ekkanisa mu mirembe egy’edda bulimu amasomo ag’omuwendo mungi nnyo eri ebiro byaffe.” The Great Controversy, 343.

An ass led by Lazarus brought Christ into Jerusalem, a horse drawn carriage brought Luther to the Diet of Worms, and a horse brought Snow to the Exeter camp meeting, thus identifying the ass, and horse, both members of the “Equidae” family in the genus “Equus,” as the sign of the message of the Midnight Cry.

Endogoyi eyali ekulemberwa Laazaalo yaleeta Kristo mu Yerusaalemi, eggaali y’embalaasi yaleeta Luther eri Olukiiko lwa Worms, era embalaasi yaleeta Snow ku lukuŋŋaana lw’olusiisira e Exeter; bwe kityo ne kiraga endogoyi n’embalaasi, byombi nga ba mmemba b’ennyumba ya “Equidae” mu kika kya “Equus,” ng’akabonero k’obubaka bw’Okukaaba okw’Ekitala ky’Ekiro.

Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. Zechariah 9:9.

Sanyuka nnyo, ggwe muwala wa Sayuuni; yogera n’eddoboozi ery’omwanguka, ggwe muwala wa Yerusaalemi: laba, Kabaka wo ajja gy’oli: mutuukirivu, era alina obulokozi; mwewombeefu, ng’ali ku ndogoyi, era ku mwana gw’endogoyi, omwana gw’endogoyi enkazi. Zekkaliya 9:9.

The sign of the Midnight Cry message is the arrival of the ass or horse, both symbols of Islam. The chosen messenger of the true message of the midnight cry arrived upon a horse in alignment with Christ arriving on an ass. The “siege” in the latter days is marked by the fulfillment of Ellen White’s identification that the city of Nashville is to be struck by “fireballs.”

Akabonero k’obubaka obw’Okukaaba okw’Ekiro Ekya wakati kwe kutuuka kw’endogoyi oba embalaasi, byombi nga bubonero bwa Obusiraamu. Omubaka eyalondebwa ow’obubaka obw’amazima obw’okukaaba okw’ekiro ekya wakati yatuuka ng’ayambadde embalaasi, ng’akwatagana ne Kristo okutuuka ku ndogoyi. “Okuzingiza” mu nnaku ez’oluvannyuma kulambikibwa n’okutuukirira kw’okwogerwa kwa Ellen White nti ekibuga kya Nashville kirina okukubibwa “ebipira eby’omuliro.”

Why does the siege begin at the fireballs of Nashville? Is it because Islam is represented by the ass and the horse in God’s prophetic Word?

Lwaki okuzingizibwa kutandikira ku bipiira eby’omuliro eby’e Nashville? Kiba lwa kuba nti Obusiraamu bukiikirirwa endogoyi n’embalaasi mu Kigambo kya Katonda eky’obunnabbi?

Smyrna

Simula

The Emperor Nero marks the beginning of the church of Smyrna when the city of Rome was burned in the year 64. The date marks the beginning of the persecution of the Christian church accomplished over a two hundred and fifty year period that concluded at the Edict of Milan in the year 313. The formation of the image of the beast represents the alpha waymark that introduces a period that ends with an omega waymark represented by the mark of the beast at the soon-coming Sunday law. The period is identified as beginning with “edicts.”

Kabaka Nero ategeeza okutandika kw’ekkanisa y’e Simula, ekibuga Roma bwe kyayokebwa mu mwaka gwa 64. Ennaku eyo etegeeza okutandika kw’okuyigganyizibwa kw’ekkanisa y’Abakristaayo okwatuukirizibwa mu bbanga ery’emyaka ebikumi bibiri mu ataano, ne kukomekkerezebwa ku Kiragiro kya Milan mu mwaka gwa 313. Okukolebwa kw’ekifaananyi ky’ensolo kikiikirira akabonero akasooka aka alufa akayanjula ebbanga erikoma ku kabonero ak’enkomerero aka omega akakiikirirwa akabonero k’ensolo mu tteeka lya Ssande erigenda okujja amangu. Ebbanga eryo litegeerekebwa ng’eryatandika n’“ebiragiro.”

“If the reader would understand the agencies to be employed in the soon-coming contest, he has but to trace the record of the means which Rome employed for the same object in ages past. If he would know how papists and Protestants united will deal with those who reject their dogmas, let him see the spirit which Rome manifested toward the Sabbath and its defenders.

“Omusomi bw’ayagala okutegeera eby’okukozesa ebigenda okukozesebwa mu mpaka ez’okuja amangu, alina okukwata obulungi ebyawandiikibwa ebikwata ku nkola Rooma ze yakozesa olw’ekigendererwa kye kimu mu mirembe egyayita. Bw’ayagala okumanya engeri Abakatoliki n’Abapolotesitanti bwe banaakwatamu abo abagaana enzikiriza zaabwe, atunuulire omwoyo Rooma gwe yalaga eri Ssabbiiti n’abo abagiwolereza.”

“Royal edicts, general councils, and church ordinances sustained by secular power were the steps by which the pagan festival attained its position of honor in the Christian world. The first public measure enforcing Sunday observance was the law enacted by Constantine. (A.D. 321; see Appendix note for page 53.) This edict required townspeople to rest on ‘the venerable day of the sun,’ but permitted countrymen to continue their agricultural pursuits. Though virtually a heathen statute, it was enforced by the emperor after his nominal acceptance of Christianity.” The Great Controversy, 574.

“Amateeka ga bakabaka, enkungaana ennene, n’ebiragiro by’Ekkanisa ebinywezeddwanga amaanyi ag’obufuzi bw’ensi, bye byali emitendera gyaweerezza embaga y’obupagaani okutuuka ku kifo kyayo eky’ekitiibwa mu nsi y’Abakristaayo. Ekipimo ekyasooka mu lujjudde ekyawaliriza okukuuma Ssande kyali etteeka eryateekebwawo Konstantino. (A.D. 321; laba ekiwandiiko ekiri ku nkomerero ku lupapula 53.) Ekiragiro kino kyali kyetaagisa ab’omu bibuga okuwummula ku ‘lunaku olw’ekitiibwa olw’enjuba,’ naye ne kikkiriza ab’omu byalo okweyongera mu mirimu gyabwe egy’obulimi. Wadde nga mu makulu gaakyo kyali tteeka lya bapagaani, kyassibwamu amaanyi omukama w’Obwakabaka oluvannyuma lw’okukkiriza kwe okw’okungulu Obukristaayo.” The Great Controversy, 574.

The first royal edict that marked a transition from the church of Smyrna to the church of Pergamos was the Edict of Milan in 313. It represented the first step which led to the first Sunday law of 321. The destruction of Jerusalem typifies the Sunday law, and two prophetic witnesses identify a siege that preceded the destruction. Those two sieges represented by Babylon’s third siege in 587 BC and Rome’s second siege in the year 70 identify that the waymark that precedes the waymark of the Sunday law—is a prophetic siege.

Ekiragiro kya kabaka ekisooka ekyalabika ng’okukyuka okuva ku kkanisa ya Simurna okudda ku kkanisa ya Perugamo kyali Kiragiro kya Milan mu mwaka 313. Kyakiikirira eddala eryasooka eryaleeta ku tteeka eryasooka ery’Olwomukaaga mu 321. Okuzikirizibwa kwa Yerusaalemi kulaga mu ngeri ya nnabbi etteeka ly’Olwomukaaga, era bajulirwa ba nnabbi babiri bategeeza okulumbibwa kw’ekibuga okwakasooka okuzikirizibwa. Okulumbibwa okwo okubiri, okukiikirirwa okulumbibwa okw’okusatu okw’e Babulooni mu 587 BC n’okulumbibwa okw’okubiri okw’e Rooma mu mwaka 70, kulaga nti akabonero ak’ekkubo akakulembera akabonero ak’ekkubo ak’etteeka ly’Olwomukaaga—kwe kulumbibwa kwa nnabbi.

Nebuchadnezzar laid siege against Jehoiakim, then Jehoiachin and finally Zedekiah. Cestius laid siege in the year 66, and fulfilled the sign Jesus had given the church, just as the third siege of 587 BC possessed the sign of Ezekiel’s wife’s death. The waymark that precedes the destruction of Jerusalem is a siege, and it is also a “sign.” The waymark that preceded the Sunday law of 321 was the Edict of Milan, where the transition from a church (Smyrna) that has no condemnation into Pergamos, the symbol of a compromised church.

Nebukaduneeza yazingiza Yekoyakimu olukomera, oluvannyuma Yekoyakini, era ku nkomerero Zeddekiya. Cestius yazingiza mu mwaka 66, era n’atuukiriza akabonero Yesu ke yali awadde ekkanisa, nga bwe kyali ku kuzingizibwa okw’okusatu mu 587 BC okwali n’akabonero ak’okufa kw’omukyala wa Ezeekyeri. Akabonero k’ekkubo akakulembera okuzikirizibwa kwa Yerusaalemi kwe kuzingizibwa, era era kaba “kabonero.” Akabonero k’ekkubo akaakulembera etteeka lya Ssande erya 321 kwe kwali Edict of Milan, awaali enkyukakyuka okuva ku kkanisa (Smyrna) eterina kunenyezebwa okuyingira mu Pergamosi, akabonero k’ekkanisa eyeegatta n’okukyamu.

The Edict of Milan is therefore the beginning of a prophetic siege, and it is also a sign. It also marks where the Laodicean movement of the one hundred and forty-four thousand transitions unto the Philadelphian movement of the one hundred and forty-four thousand.

Noolwekyo, Ekiragiro kya Milan kye ntandikwa y’okuzingirizibwa okw’obunnabbi, era era kye kabonero. Ate era kiraga ekifo we kigendera okuva mu ntambula ya Laodikiya ey’abakumi mu enkumi kikumi mu enkumi nnya mu enkumi nnya n’eyingira mu ntambula ya Firaderufiya ey’abakumi mu enkumi kikumi mu enkumi nnya mu enkumi nnya.

Philadelphia and Smyrna, represent the only two churches in Revelation’s seven churches which have no condemnation. This fact in turn identifies that transition, as the transition of the church militant unto the church triumphant. That transition aligns with the Edict of Milan, where the latter-day movement of the one hundred and forty-four thousand becomes that eighth church, that is of the seven. Philadelphia and Smyrna are also the only two churches that struggle with those who claim they are Jews, but are actually of the synagogue of Satan.

Firaderufiya ne Sumiruna, bikiikirira amakanisa gokka abiri ku makanisa musanvu agali mu Kubikkulirwa agataliiko kunenyezebwa kwonna. Ekituufu kino, olwo, kiraga enkyukakyuka eyo ng’enkyukakyuka y’ekkanisa erwana okutuuka ku kkanisa ewangudde. Enkyukakyuka eyo ekwatagana n’Ekiragiro kya Milan, awo okutambula okw’ennaku ez’oluvannyuma okw’abo emitwalo kikumi mu enkumi nnya ne mu enkumi nnya kubeera ekkanisa eyo ey’omunaana, eri ku musanvu. Firaderufiya ne Sumiruna era ge gokka amakanisa abiri agaafuna okulwana n’abo abeeyita Abayudaaya, naye nga mu mazima ba kkuŋŋaaniro lya Setaani.

That waymark of 313 also aligns with the Exeter camp meeting from August 12 to 17 in 1844. When the camp meeting ended, the message swept across the eastern seaboard of the United States like a tidal wave until the door closed on October 22, 1844.

Akamanyirizo ako aka 313 era nakaganye n’olukuŋŋaana olw’omu nkambi olw’e Exeter okuva nga Agusito 12 okutuuka ku 17 mu 1844. Olukuŋŋaana olw’omu nkambi bwe lwaggwa, obubaka bwayita ku lubalama olw’ebuvanjuba olw’eggwanga lya Amerika ng’amazzi amangi ag’ekyama, okutuusa oluggi lwe lwaggala nga Okitobba 22, 1844.

“Like a tidal wave the movement swept over the land. From city to city, from village to village, and into remote country places it went, until the waiting people of God were fully aroused. Fanaticism disappeared before this proclamation like early frost before the rising sun. Believers saw their doubt and perplexity removed, and hope and courage animated their hearts. The work was free from those extremes which are ever manifested when there is human excitement without the controlling influence of the word and Spirit of God. It was similar in character to those seasons of humiliation and returning unto the Lord which among ancient Israel followed messages of reproof from His servants. It bore the characteristics that mark the work of God in every age. There was little ecstatic joy, but rather deep searching of heart, confession of sin, and forsaking of the world. A preparation to meet the Lord was the burden of agonizing spirits. There was persevering prayer and unreserved consecration to God.” The Great Controversy, 400, 401.

“Ng’embi ey’amazzi agakwata ku mabbali g’enyanja, enkola eno yayita mu nsi yonna. Yagenda okuva mu kibuga okugenda mu kibuga, okuva mu kyalo okugenda mu kyalo, era n’etuuka ne mu bifo eby’ewala eby’omu byalo, okutuusa abantu ba Katonda abaali balindiridde lwe baazuukizibwa ddala. Obuwemu bwaggwaawo mu maaso g’okulangirira kuno ng’omusulo ogw’oku makya bwe guggwaawo enjuba ng’evaayo. Abakkiriza baalaba okubuusabuusa kwabwe n’okweraliikirira kwabwe nga biggiddwawo, era essuubi n’obuvumu ne bizzaamu obulamu emitima gyabwe. Omulimu guno gwali tegulina ebyo eby’okuyitiriza ebirabikira bulijjo awali okusanyuka kw’abantu awatali kufugibwa kwa kigambo na Mwoyo wa Katonda. Gwafaanana mu mpisa n’ebiseera eby’okwewombeeka n’okudda eri Mukama ebyagobereranga mu Isiraeri ow’edda obubaka obw’okunenya obuva eri abaweereza be. Gwabanga n’obubonero obulaga omulimu gwa Katonda mu buli mulembe. Waaliwo essanyu ttono nnyo ery’okwekubagiza, naye okusingawo waaliwo okwekebejja okw’omu mutima okw’amaanyi, okwatura ebibi, n’okuleka ensi. Okweteekateeka okusisinkana Mukama kye kyali ekizito ku myoyo egyali mu bulumi obw’amaanyi. Waaliwo okusaba okutalekera awo n’okwewaayo eri Katonda awatali kusigaza kintu kyonna.” The Great Controversy, 400, 401.

The door closing on October 22, 1844 typifies the soon-coming Sunday law, and the waymark that preceded the closed door of October 22, was the Exeter camp meeting. The Exeter camp meeting therefore aligns with the Edict of Milan. It also aligns with Christ’s triumphal entry.

Oluggi olwaggala nga October 22, 1844 lulaga mu kifaananyi etteeka lya Ssande erigenda okujja mangu, era akabonero k’ekkubo akaakulembera oluggi olwaggala olwa October 22, lwe lukungaana olw’omu nkambi e Exeter. N’olwekyo olukung’aana olw’omu nkambi e Exeter lukwatagana n’Ekiragiro kya Milan. Era era lukwatagana n’okuyingira kwa Kristo okw’obuwanguzi.

“The midnight cry was not so much carried by argument, though the Scripture proof was clear and conclusive. There went with it an impelling power that moved the soul. There was no doubt, no questioning. Upon the occasion of Christ’s triumphal entry into Jerusalem, the people who were assembled from all parts of the land to keep the feast, flocked to the Mount of Olives, and as they joined the throng that were escorting Jesus, they caught the inspiration of the hour, and helped to swell the shout, ‘Blessed is he that cometh in the name of the Lord!’ [Matthew 21:9.] In like manner did unbelievers who flocked to the Adventist meetings—some from curiosity, some merely to ridicule—feel the convincing power attending the message, ‘Behold, the Bridegroom cometh!’” Spirit of Prophecy, volume 4, 250.

“Okukaaba okw’ekiro eky’omu makkati tekwasitiddwa nnyo lwa mpaka z’ensonga, newaakubadde ng’obujulizi bw’Ebyawandiikibwa bwali bulambulukufu era bwa kukakasa ddala. Kwali kugenda nakwo amaanyi agawaliriza agaakwatanga omwoyo. Tewaali kubuusabuusa, so tewaali kubuuzaabuza. Mu kiseera Kristo we yayingirira Yerusaalemi n’obuwanguzi, abantu abaali bakuŋŋaanidde okuva mu bitundu byonna eby’ensi okukuuma embaga, baayiika ku Lusozi olw’Emizeyituuni, era bwe beegatta ku kibinja ekyali kiwerekerako Yesu, baakwata okuluŋŋamizibwa kw’essaawa eyo, ne bayamba okwongera ku ddoboozi nti, ‘Aweereddwa omukisa oyo ajja mu linnya lya Mukama!’ [Matayo 21:9.] Mu ngeri y’emu, abatakkiriza abaayiikanga mu nkuŋŋaana z’Abadiventiisiti—abamu olw’okwagala okulaba, abalala lwa kusekerera bwereere—baawulira amaanyi agakkakkanya agaagendanga n’obubaka nti, ‘Laba, Omugole ajja!’” Spirit of Prophecy, volume 4, 250.

The Edict of Milan marks the prophetic siege that was typified by Nebuchadnezzar in 587 BC and Cestius in the year 66. Those two sieges led to the destruction of Jerusalem in 586 BC and 70, respectively. The siege of Cestius ended and three and a half years later, the siege resumed under Titus, thus providing a prophetic period that begins with an alpha Roman ruler and ends with an omega ruler. Those three and a half years represent the trampling down of Jerusalem by the papacy, and the soon-coming Sunday law when the papacy’s deadly wound is healed and she reigns again for three and a half symbolic years.

Ekiragiro kya Milan kitegeeza okuzingizibwa okw’obunnabbi okwafaananyisibwa ne Nebukadduneeza mu mwaka 587 BC ne Cestius mu mwaka 66. Okuzingizibwa okwo kwombi kwaleeta okuzikirizibwa kwa Yerusaalemi mu 586 BC ne mu 70, mu biseera byabyo. Okuzingizibwa kwa Cestius kwaggwaako, era emyaka esatu n’ekitundu oluvannyuma, okuzingizibwa ne kuddamu wansi wa Tito, bwe kityo ne kuwaayo ekiseera eky’obunnabbi ekitandikira ku mufuzi Omuruumi ow’olubereberye ne kiggweerera ku mufuzi ow’enkomerero. Emyaka egyo esatu n’ekitundu ekiikirira okulinnyirirwa kwa Yerusaalemi obwapapa, ne etteeka lya Ssande erigenda okujja amangu, ng’ekiwundu eky’obulabe eky’obwapapa kiwonyezebwa era n’afuga nate okumala emyaka esatu n’ekitundu egy’obubonero.

But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:2.

Naye oluggya oluli ebweru wa yeekaalu oluleke, so tolugera; kubanga luweereddwa ab’amawanga: era kibuga ekitukuvu balikirinnyirira emyezi amakumi ana mu ebiri. Okubikkulirwa 11:2.

In 538, and then again at the coming Sunday law the trampling down of Jerusalem begins. Those two Sunday laws were represented by the year 321 when Constantine the Great passed the first Sunday law. In 538, the papacy was empowered to persecute (trample down) God’s church for three and a half years, as represented by the history from Cestius to Titus. In 538, the papacy passed a Sunday law at the third Counsel of Orleans. The soon-coming Sunday law identifies when the papacy is again empowered to trample down the temple (persecute).

Mu mwaka gwa 538, era nate ku kujja kw’etteeka lya Ssande, okulinyirira Yerusaalemi kutandika. Amateeka ago abiri agya Ssande gaakiikirirwanga omwaka gwa 321, bwe waaliwo Konsutantino Omukulu okuyisa etteeka eryasooka erya Ssande. Mu 538, obwapapa bwafuna obuyinza okuyigganya (okulinyirira) ekkanisa ya Katonda okumala emyaka esatu n’ekitundu, nga kino kyakiikirirwa ebyafaayo okuva ku Cestius okutuuka ku Tito. Mu 538, obwapapa buyisa etteeka lya Ssande mu Lukiiko olw’okusatu olw’e Orléans. Etteeka lya Ssande erijja amangu lyeraga ekiseera obwapapa lwe buddamu okuweebwa obuyinza okulinyirira yeekaalu (okuyigganya).

313 identifies the first edict that led to the first Sunday law in 321. Then in 330, the empire was prophetically divided into east and west, thus marking the omega conclusion of the second period of papal persecution of “forty-two” symbolic months—a period of persecution and trampling down that began at the alpha Sunday law in the United States.

313 kikwata ku tteeka eryasooka eryaviirako etteeka eryasooka erya Ssande mu 321. Oluvannyuma, mu 330, obwakabaka bwawulibwamu mu bunnabbi nga bugabanyizibwa mu buvanjuba n’ebugwanjuba, bwe kityo ne kabonero akalaga enkomerero ya omega ey’ekiseera ekyokubiri eky’okuyigganyizibwa kwa obwapapa eky’emyezi amakumi ana mu ebiri egy’obubonero—ekiseera eky’okuyigganyizibwa n’okulinnyirirwa ekyatandika ku alpha etteeka lya Ssande mu United States.

And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Revelation 14:9–12.

Awo malayika ow’okusatu n’abagoberera, ng’ayogera n’eddoboozi ddene nti, Omuntu yenna bw’asinza ensolo n’ekifaananyi kyayo, era n’aweebwa akabonero kaayo mu kyenyi kye oba mu mukono gwe, oyo alinywa ku mwenge ogw’obusungu bwa Katonda, ogufukibwa nga tegutabuliddwamu mu kikompe eky’obukambwe bwe; era alibonyaabonyezebwa n’omuliro n’amayinja ga kibiriiti mu maaso ga bamalayika abatukuvu ne mu maaso g’Omwana gw’Endiga: era omukka gw’okubonyaabonyezebwa kwabwe gunyooka emirembe n’emirembe: era tebalina kuwummula emisana newaakubadde ekiro, abo abasinza ensolo n’ekifaananyi kyayo, na buli aweebwa akabonero ak’erinnya lyayo. Wano we wali okugumiikiriza kw’abatukuvu: wano we wali abo abakwata ebiragiro bya Katonda n’okukkiriza kwa Yesu. Okubikkulirwa 14:9–12.

The Plain

Ekifo Ebugazi##

The Latin meaning of ‘Milan’ means the middle of the plain. In the middle of east and west, in the year 313 Constantine of the west sought an alliance with Licinius of the east. The edict represented the attempt to bring east and west together, and the edict was ratified, by a treaty marriage, when Constantine’s half-sister Constantia married Licinius. Yet just as the first treaty marriage of Daniel eleven between the Seleucids of the north and Ptolemy of the south, the marriage was destined to fail as the old adage was fulfilled that says ‘east is east, and west is west, and never the twain shall meet.’

Amakulu ag’Olulattini ag’ekigambo “Milan” gategeeza wakati w’olusenyi. Mu makkati g’obuvanjuba n’obugwanjuba, mu mwaka 313, Constantine ow’obugwanjuba yanoonya obukago ne Licinius ow’obuvanjuba. Ekiragiro ekyo kyali kiraga okugezaako okuleeta obuvanjuba n’obugwanjuba awamu, era ekiragiro ekyo ne kikakasibwa olw’obufumbo obw’endagaano, Constantia muganda wa Constantine ow’omu lubuto olumu ng’afumbirwa Licinius. Naye nga bwe kyali ku bufumbo obw’endagaano obwasooka obwogerwako mu Danyeri kkumi n’emu wakati w’aba-Seleucid ab’omu bukiikakkono ne Ptolemy ow’omu bukiikaddyo, obufumbo obwo bwali bwa kulemererwa, ng’olugero olukadde lutuukirizibwa olugamba nti “ebuvanjuba buba buvanjuba, n’obugwanjuba buba bugwanjuba, era bombi tebalisisinkana.”

The year ‘330’ is directly presented in Daniel eleven verses twenty-four, twenty-seven and twenty-nine. This brings the seventeen years of 313 unto 330 into the prophetic line of Daniel eleven, and of prophetic necessity it identifies that treaty marriage of east and west in 313 as a parallel to the first treaty marriage in the same chapter.

Omwaka “330” gulagibwa butereevu mu Danyeri essuula ya kkumi n’emu, ennyiriri amakumi abiri mu nnya, amakumi abiri mu musanvu, n’amakumi abiri mu mwenda. Kino kireeta emyaka kkumi n’omusanvu okuva mu 313 okutuuka ku 330 mu lunyiriri olw’obunnabbi olwa Danyeri essuula ya kkumi n’emu, era olw’obwetaavu bw’obunnabbi kimanyisa endagaano eyo ey’obufumbo wakati w’ebuvanjuba n’ebugwanjuba mu 313 okuba ekifaananyi ekikwatagana n’endagaano eyasooka ey’obufumbo mu ssuula eyo yennyini.

“The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.” Manuscript Releases, number 13, 394.

“Obunnabbi obuli mu Danyeri essuula ey’ekkumi n’emu buli kumpi okutuuka ku kutuukirira kwabwo okujjuvu. Ebyafaayo bingi ebyaliwo mu kutuukiriza obunnabbi buno biriddamu nate.” Manuscript Releases, number 13, 394.

Antiochus II Theos who reigned from 261–246 BC, set aside his first wife Laodice I for Berenice, daughter of Ptolemy II Philadelphus of Egypt. The marriage was part of the peace settlement that ended the Second Syrian War in 252 BC. When Constantine thereafter defeated Licinius in 324 the marriage ended, as did the marriage of Antiochus and Bernice, when Laodice, the first wife poisoned Antiochus in 246 BC. The marriage which had marked the end of the second Syrian war, and the murder of Antiochus, and thereafter Bernice, her child and Egyptian entourage marked the beginning of the third Syrian war. The treaty marriage of 313 ended the period of persecution represented by the church of Smyrna and began the period of compromise represented by the church of Pergamos.

Antiyokko II Tewoos, eyafuga okuva mu 261–246 BC, yateeka ku mabbali mukyala we ow’olubereberye Laodice I olw’okuwasa Berenice, muwala wa Ptolemy II Philadelphus ow’e Misiri. Obufumbo obwo bwali kitundu ku ndagaano ey’emirembe eyakomya Olutalo olw’Okubiri olw’e Busuuli mu 252 BC. Awo oluvannyuma, Konstantino bwe yawangula Licinius mu 324, obufumbo obwo bwaggwaako, nga bwe bwaggwaako n’obwa Antiyokko ne Berenice, Laodice, mukyala ow’olubereberye bwe yassa obutwa mu Antiyokko mu 246 BC. Obufumbo obw’endagaano obwali bulaze enkomerero y’Olutalo olw’Okubiri olw’e Busuuli, n’okuttibwa kwa Antiyokko, era oluvannyuma Berenice, omwana we n’abo b’e Misiri abaali naye ne biraga entandikwa y’Olutalo olw’Okusatu olw’e Busuuli. Obufumbo obw’endagaano obwa 313 bwakomya ekiseera eky’okuyigganyizibwa ekyakiikirirwa ekkanisa y’e Sumuuna era ne butandika ekiseera eky’okukolagana n’ensi ekyakiikirirwa ekkanisa y’e Perugamo.

The marriage at the beginning of the Seleucid history typified the treaty marriage at the end of the Seleucid empire when Antiochus the Great gave his daughter Cleopatra I to Ptolemy V Epiphanes. The marriage took place at Raphia in 193 BC, but the alliance was soon finished, as had been the first treaty marriage between the king of the north and king of the south. The alpha and omega treaty marriages of the Seleucid empire, typify the treaty marriage noted later in the prophetic history of Daniel eleven when Octavian gave his sister Octavia Minor to Mark Antony in 40 BC. Mark Antony and Octavian were in a power struggle over the eastern and western areas of Rome that had broken out in 44 BC with the assassination of Julius Caesar. The treaty of Brundisium was put in place at the marriage in 40 BC, and eight years later in 32 BC Mark Antony formerly divorced Octavia and precipitated the battle of Actium in 31 BC where both Mark Antony and Cleopatra, (the very last Cleopatra) came to the end.

Obufumbo ku ntandikwa y’ebyafaayo by’Abaseleucid bwali kifaananyi ky’obufumbo obw’endagaano ku nkomerero y’obwakabaka bw’Abaseleucid, bwe Antioko Omukulu yawa muwala we, Kuleopaatra I, eri Ptolemy V Epiphanes. Obufumbo obwo bwaliwo e Raphia mu mwaka gwa 193 BC, naye obumu obwo bwaggwaawo mangu, nga bwe kyali n’obufumbo obw’endagaano obwasooka wakati wa kabaka ow’obukiika obwa kkono ne kabaka ow’obukiika obwa ddyo. Obufumbo obw’endagaano obwa alufa ne omega obw’obwakabaka bw’Abaseleucid, buli kifaananyi ky’obufumbo obw’endagaano obwogerwako oluvannyuma mu byafaayo eby’obunnabbi ebya Danyeri kkumi na emu, bwe Oktaviyaano yawa mwannyina, Oktavia Minor, eri Maaka Antooni mu mwaka gwa 40 BC. Maaka Antooni ne Oktaviyaano baali mu kuvuganya amaanyi ku bitundu eby’ebuvanjuba n’eby’ebugwanjuba eby’e Rooma, okwatanuka mu mwaka gwa 44 BC olw’okuttibwa kwa Yuliyo Kayisaali. Endagaano y’e Brundisium yateekebwawo mu bufumbo obwo mu mwaka gwa 40 BC, era emyaka munaana oluvannyuma, mu mwaka gwa 32 BC, Maaka Antooni yatya mu butongole ne ayawula ne Oktavia, n’aleeta olutalo lw’e Actium mu mwaka gwa 31 BC, gye baakomera bombi Maaka Antooni ne Kuleopaatra, (Kuleopaatra ow’enkomerero ddala).

The omega marriage treaty of the Seleucid empire introduced the first Cleopatra who typified the last Cleopatra, whose line of descent formed the link to the prophetic alpha marriage treaty of the Roman empire in 40 BC. Those three treaty marriages typify the treaty marriage of the Edict of Milan. The Edict of Milan marks the beginning of a prophetic siege, it represents a prophetic sign, it marks a transition of a righteous church to an unrighteous church, thus aligning with the enigma of the eighth being of the seven. It marks a treaty marriage that ends a war, until the divorce of the treaty marriage thus marking the beginning of a war. In the two Roman marriages, the divorce precipitates the uniting of the empire. 313 also marks the Exeter camp meeting where the proclamation of the message of the Midnight Cry begins and leads to the closed door of October 22.

Endagaano ey’obufumbo obw’endagaano obw’omega obw’Obwakabaka bw’Abaseleucus bwayingiza Cleopatra eyasooka, eyali ekifaananyi kya Cleopatra ow’enkomerero, era olunyiriri lw’okuvaamu lwe ne lukola enkolagana eyatuusa ku ndagaano y’obufumbo ey’obunnabbi eya alpha ey’Obwakabaka bw’Abaruumi mu mwaka gwa 40 BC. Obufumbo obwo obusatu obw’endagaano bubeera ebifaananyi by’obufumbo obw’endagaano obw’Ekiragiro kya Milan. Ekiragiro kya Milan kitegeeza okutandika kw’okuzingiza okw’obunnabbi, kikiikirira akabonero ak’obunnabbi, kitegeeza okukyuka okuva ku kkanisa entuukirivu okugenda ku kkanisa etali ntuukirivu, bwe kityo ne kikwatagana n’olugero olw’ekyama olw’ekitonde eky’omunaana okuva mu musanvu. Kitegeeza obufumbo obw’endagaano obumaliriza olutalo, okutuusa ku kwawukana okw’obufumbo obw’endagaano, bwe kityo ne kitegeeza okutandika kw’olutalo. Mu bufumbo obubiri obw’Abaruumi, okwawukana kwe kuleeta okugattibwa kw’obwakabaka. Omwaka gwa 313 era gutegeeza olukuŋŋaana olw’olusiisira e Exeter, aw’okulangirira obubaka bw’Okukaaba okw’Ekiro Ekya Ttumbi we kutandikira era ne kutuusa ku luggi oluggalwa olwa October 22.

We will continue to consider these truths in the next article.

Tujja kweyongera okulowooza ku mazima gano mu kiwandiiko ekiddako.