Peter is at Panium (Caesarea Philippi), which is just six or eight days before the middle of the three times Peter, John and James went alone with Jesus. The first was the demonstration of His power at the resurrection of Jairus’ twelve-year-old daughter; the second was the demonstration of His glory at the Mount of Transfiguration; and the third was Gethsemane, the demonstration of His suffering. At Panium in chapter eleven Peter is aligned just before the cross of verse sixteen. The mount was the midpoint of the three exclusive trips of three disciples. At the mount the heavenly Father also spoke the second of three times; the Father spoke at the baptism, the mount and then just before the cross. Peter is twice at a midpoint of three specific events. He is also the midpoint of chapters eleven through twenty-two of Matthew.
Peetero ali e Panium (Kayisaliya ekya Firipo), nga kino kibaawo ng’ebulayo ennaku mukaaga oba munaana zokka okutuuka ku mulundi ogw’omu makkati mu mirundi esatu Peetero, Yokaana ne Yakobo gye baagenda ne Yesu nga bali bokka. Ogwasooka gwali gwa kwolesebwa kw’amaanyi Ge mu kuzuukizibwa kwa muwala wa Yayiro ow’emyaka ekkumi n’ebiri; ogw’okubiri gwali gwa kwolesebwa kw’ekitiibwa Kye ku Lusozi olw’Okufuusibwa; ate ogw’okusatu gwali e Gesusemane, awaayolesebwa okubonaabona Kwe. E Panium, mu ssuula ey’ekkumi n’emu, Peetero ateekeddwa mu nsengeka ddala ng’omusaalaba ogw’olunyiriri olw’ekkumi n’omukaaga tegunnatuukibwako. Olusozi lwe lwali mu makkati g’engendo essatu abayigirizwa abasatu ze baagenda nga bali bokka. Ku lusozi, Kitaffe ow’omu ggulu era yayogera omulundi ogw’okubiri ku mirundi esatu; Kitaffe yayogera mu kiseera ky’okubatizibwa, ku lusozi, era oluvannyuma amangu ddala ng’omusaalaba tegunnabaawo. Emirundi ebiri, Peetero ali mu makkati g’ebintu bisatu ebigere ebibaawo. Era ye kifo eky’omu makkati mu ssuula za Matayo okuva ku y’ekkumi n’emu okutuuka ku y’abiri mu bbiri.
The Ass
Omusuubuzi w’Ebyobugagga eby’Omuwendo Omungi
The mount came before the triumphal entry, which began with the ass being loosed to carry the offering into Jerusalem, the way Abraham’s ass carried the wood for the offering on Moriah, the ancient site of the temple in Jerusalem. The feast of trumpets in the line of Leviticus twenty-three marks the loosing of the ass, so the experience of the Mount of Transfiguration preceded the triumphal entry, thus placing Peter in the history of the thirty days of Leviticus twenty-three aligned with the Pentecostal season. In those thirty days the temple (the middle test) is brought upon the candidates to be among the eighty valiant priests. In the testimony of King Uzziah’s rebellion in the holy place, the eighty priests are identified as valiant, thus suggesting there were priests who did not participate.
Ekyaliwo ku lusozi kyasooka okuyingira okw’obuwanguzi, okwatandika n’okusumululwa kw’endogoyi etwale ekiweebwayo mu Yerusaalemi, nga endogoyi ya Ibulayimu bwe yatwala enku ez’ekiweebwayo ku Moliya, ekifo eky’edda awaali yeekaalu mu Yerusaalemi. Embaga y’amakondeere mu lunyiriri lw’ebiseera olw’Ebyabaleevi amakumi abiri mu ssatu eraga okusumululwa kw’endogoyi; bwe kityo, ekyayitibwamu ku Lusozi olw’Okufuusibwa kyasooka okuyingira okw’obuwanguzi, ne kiteeka Peetero mu byafaayo by’ennaku amakumi asatu ez’Ebyabaleevi amakumi abiri mu ssatu ezikwatagana n’ekiseera kya Pentekoote. Mu nnaku ezo amakumi asatu, yeekaalu (ekigezo eky’omu makkati) ereetebwa ku abo abeesimbyewo okubeera mu bakabona abazira kinaana. Mu bujulizi obukwata ku kujeema kwa Kabaka Uzziya mu kifo ekitukuvu, bakabona abo kinaana boogerwako ng’abazira, ekireetera okulowooza nti waaliwo bakabona abateetabaamu.
And Azariah the priest went in after him, and with him fourscore priests of the Lord, that were valiant men: And they withstood Uzziah the king, and said unto him, It appertaineth not unto thee, Uzziah, to burn incense unto the Lord, but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou hast trespassed; neither shall it be for thine honour from the Lord God. 2 Chronicles 26:17, 18.
Awo Azaliya kabona n’ayingira okumugoberera, era wamu naye ne kabona ba Mukama anaana, abasajja abazira: ne bayimirira ne baziyiza Kabaka Uzziya, ne bamugamba nti, Tekikukwatako ggwe, Uzziya, okwotereza Mukama obubaane; wabula bakabona, abaana ba Alooni, abeeyawuliddwa okwotereza obubaane. Va mu watukuvu; kubanga osobezza; so tekiriba kya kitiibwa gy’oli okuva eri Mukama Katonda. 2 Ebyomumirembe 26:17, 18.
The valiant priests are those who follow the Lamb whithersoever He goes.
Bakabona b'amaanyi be bakabona abagoberera Omwana gw’Endiga buli gy’agenda.
These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.
Bano be abo abatayonoonanga na bakazi; kubanga bali beeru. Bano be abo abagoberera Omwana gw’Endiga buli gy’agenda. Bano baanunulibwa okuva mu bantu, nga bye bibala eby’olubereberye eri Katonda ne eri Omwana gw’Endiga. Okubikkulirwa 14:4.
The Lion of the tribe of Judah leads His people into the Most Holy Place and has them gaze into the ark of the covenant and consider the High Priest who is there ministering in His final work of blotting out sin. Peter was resurrected on December 31, 2023, and then was confronted with the foundation test over the role of Rome in establishing the external vision of prophecy. Then the second test of the temple arrived for Peter, and it is there that the vision of the internal line is represented in the looking glass vision of Daniel chapter ten.
Empologoma ey'ekika kya Yuda ekulembera abantu Baayo n'ebayingiza mu Kifo Ekisinga Obutukuvu, n'ebaleetera okutunuulira munda mu ssanduuko y'endagaano n'okufumiitiriza ku Kabona Asinga Obukulu ali eyo ng'aweereza mu mulimu Gwe ogusembayo ogw'okusangulawo ekibi. Peetero yazuukizibwa nga 31 Ddesemba 2023, oluvannyuma n'ayolekagana n'ekigezo ky'omusingi ekyali kikwata ku mulimu gwa Rooma mu kuteekawo okwolesebwa okw'ebweru okw'obunnabbi. Oluvannyuma ekigezo kya yeekaalu ekyokubiri ne kituuka ku Peetero, era awo okwolesebwa okw'omusittale ogw'omunda we kulagibwa mu kwolesebwa okw'endabirwamu okw'omu Danyeri essuula ey'ekkumi.
Peter had denied his Lord on July 18, 2020, and he did so three times.
Peetero yali yeegaanyi Mukama we nga Julayi 18, 2020, era yakikola emirundi esatu.
“Three times Peter had openly denied his Lord, and three times Jesus drew from him the assurance of his love and loyalty, pressing home that pointed question, like a barbed arrow to his wounded heart. Before the assembled disciples Jesus revealed the depth of Peter’s repentance, and showed how thoroughly humbled was the once boasting disciple.” The Desire of Ages, 812.
“Emirundi esatu Peetero yali yeegaanye Mukama we mu lujjudde, era emirundi esatu Yesu yamuggyaako obukakafu bw’okumwagala kwe n’obwesigwa bwe, ng’amunywezaako ekibuuzo ekyo eky’obwogi, ng’omusaale oguliko amaggwa eri omutima gwe ogwafumitibwa. Mu maaso g’abayigirizwa abaali bakuŋŋaanye Yesu yalaga obuziba bw’okwenenya kwa Peetero, era n’alaga nga bwe yali awombezeddwa ddala oyo eyali omuyigirizwa eyali yeenyumiriza edda.” The Desire of Ages, 812.
Peter represented two classes of worshippers.
Peetero yali akiikirira ebika bibiri eby’abo abasaba.
“For each of the classes represented by the Pharisee and the publican there is a lesson in the history of the apostle Peter. In his early discipleship Peter thought himself strong. Like the Pharisee, in his own estimation he was ‘not as other men are.’ When Christ on the eve of His betrayal forewarned His disciples, ‘All ye shall be offended because of Me this night,’ Peter confidently declared, ‘Although all shall be offended, yet will not I.’ Mark 14:27, 29. Peter did not know his own danger. Self-confidence misled him. He thought himself able to withstand temptation; but in a few short hours the test came, and with cursing and swearing he denied his Lord.” Christ’s Object Lessons, 152.
“Ku buli kimu ku bibinja ebyakiikirirwa Omufalisaayo n’omusolooza waliwo essomo mu byafaayo by’omutume Peetero. Mu kuyigirizibwa kwe okw’olubereberye Peetero yalowooza nga wa maanyi. Ng’Omufalisaayo, mu kwetunuulira kwe ye yali ‘si ng’abalala abantu bwe bali.’ Kristo bwe yategeeza abayigirizwa Be ku kiro ekyali nga kigenda okumusaanawo nti, ‘Mwenna munaanesittalirako olwange ekiro kino,’ Peetero n’ayogera n’obwesige nti, ‘Ne bwe banaanesittalirako bonna, naye nze siinaanesittalirako.’ Makko 14:27, 29. Peetero teyamanya bulabe bwe ye. Okwesiga kwe ku ye kwamubuza. Yalowooza nti asobola okuyimirira okuziyiza okukemebwa; naye mu saawa entono nnyo okugezesebwa ne kujja, era ng’alayira era nga yeekolimira, yeegaana Mukama we.” Christ’s Object Lessons, 152.
The publican went to his home justified.
Omusolooza w’omusolo yaddayo ewuwe ng’aweereddwa obutuukirivu.
“The Pharisee and the publican represent two great classes into which those who come to worship God are divided. Their first two representatives are found in the first two children that were born into the world.” Christ’s Object Lessons, 152.
“Omufalisaayo n’omusolooza bakiikirira ebibiina bibiri ebikulu abo abajja okusinza Katonda mwe bagabanyizibwa. Abakiikirizi baabyo ababiri abaasooka balabikira mu baana ababiri abaasooka okuzaalibwa mu nsi.” Christ’s Object Lessons, 152.
Abel and the publican are a symbol of justification by faith.
Abeeri ne omusolooza ba kabonero akalaga okuweebwa obutuukirivu olw’okukkiriza.
And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner. I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted. Luke 18:13, 14.
Naye omusuuluzi, ng’ayimiridde wala, n’atayagala na kuyimusa maaso ge eri eggulu, naye ne yeekuba mu kifuba ng’agamba nti, Katonda, onsaasire nze omwonoonyi. Mbategeeza nti, omusajja ono yaddayo mu nnyumba ye nga atukiriziddwa okusinga oli omulala: kubanga buli eyeegulumiza alitoowazibwa; n’oyo eyeetoowaza aligulumizibwa. Lukka 18:13, 14.
The message of 1888 was accompanied by the descent of the angel of Revelation eighteen.
Obubaka bwa 1888 bwawerekerezebwako okukka kw’omumalayika ow’Okubikkulirwa kkumi na munaana.
“The Lord in His great mercy sent a most precious message to His people through Elders Waggoner and Jones. This message was to bring more prominently before the world the uplifted Saviour, the sacrifice for the sins of the whole world. It presented justification through faith in the Surety; it invited the people to receive the righteousness of Christ, which is made manifest in obedience to all the commandments of God. Many had lost sight of Jesus. They needed to have their eyes directed to His divine person, His merits, and His changeless love for the human family. All power is given into His hands, that He may dispense rich gifts unto men, imparting the priceless gift of His own righteousness to the helpless human agent. This is the message that God commanded to be given to the world. It is the third angel’s message, which is to be proclaimed with a loud voice, and attended with the outpouring of His Spirit in a large measure.” Testimonies to Ministers, 91.
“Mukama mu kusaasira kwe okunene yaweereza abantu Be obubaka obw’omuwendo omungi ennyo ng’abuyisa mu Bakadde Waggoner ne Jones. Obubaka buno bwali bwa kuleeta mu maaso g’ensi, mu ngeri eyeyolekera ennyo, Omulokozi eyagulumizibwa, ssaddaaka olw’ebibi by’ensi yonna. Bwalaga okuweebwa obutuukirivu olw’okukkiriza mu Mweyimirizi; bwakowoola abantu okukkiriza obutuukirivu bwa Kristo, obulabisibwa mu kugondera amateeka gonna aga Katonda. Bangi baali bavudde amaaso ku Yesu. Beetaaga amaaso gaabwe okulungamizibwa eri obuntu bwe obw’obwakatonda, eri ebirungi bye, n’okwagala kwe okutakyuka eri ekika ky’abantu. Obuyinza bwonna buweereddwa mu mikono gye, alyoke agabire abantu ebirabo ebingi, ng’awa omukozi w’omuntu atayinza kweyamba ekirabo eky’omuwendo ogutagerageranyizika eky’obutuukirivu bwe ye mwene. Buno bwe bubaka Katonda bwe yalagira okuweebwa ensi. Buno bwe bubaka bwa malayika ow’okusatu, obulina okulangirirwa n’eddoboozi ddene, era nga buwerekerwako okufukibwa kw’Omwoyo gwe mu kigero ekinene.” Testimonies to Ministers, 91.
The Laodicean Message
Obubaka obwa Laodikiya
“The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.
“Obubaka obwaweebwa A. T. Jones ne E. J. Waggoner bwe bubaka bwa Katonda eri ekkanisa ey’Abalawodikiya, era zibasanze abo bonna abeeyita okukkiriza amazima naye nga tebakyusiza balala bimuli ebyava eri Katonda.” The 1888 Materials, 1053.
The Latter Rain Message
Obubaka bw’Enkuba Ey’Oluvannyuma
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Enkuba ey’oluvannyuma egenda kufukibwa ku bantu ba Katonda. Malayika ow’amaanyi agenda kukka okuva mu ggulu, era ensi yonna ejja kwaka olw’ekitiibwa kye.” Review and Herald, Apuli 21, 1891.
New York City and 9/11
Ekibuga New York ne 9/11
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Kati wajja ekigambo kye nnalangirira nti New York erimalibwawo n’amayengo amangi ag’ennyanja? Kino sirinze kukyogerako. Nnayogera nti, bwe nnali ntunuulira ebizimbe ebinene ebizimbibwa eyo, amadaala ku madaala, ‘Biki ebinaabeerawo eby’entiisa ennyo Mukama bw’aligolokoka okukankanya ensi n’amaanyi amangi!’ Olwo ebigambo eby’omu Okubikkulirwa 18:1–3 birituukirizibwa. Essuula ey’ekkumi n’omunaana yonna ey’omu Okubikkulirwa kulabula ku ebyo ebigenda okujja ku nsi. Naye sirina musana gwa njawulo ku ekyo ekigenda okujja ku New York, wabula nga mmanyi nti olunaku lumu ebizimbe ebinene eyo birisuulibwa wansi olw’okukyusa n’okuvuunika okw’amaanyi ga Katonda. Okuva ku musana gwe nnaweebwa, mmanyi nti okuzikirira kuli mu nsi. Ekigambo kimu okuva eri Mukama, okukwatako kumu okw’amaanyi ge ag’ekitalo, era ebizimbe bino ebinene ennyo birigwa. Ebyo ebinaabeerawo biriba bya ntiisa etayinza kulowoozebwa.” Review and Herald, July 5, 1906.
Peter the publican represents a soul who is justified by faith, and justification by faith is the third angel’s message; it is the Laodicean message that arrived at 9/11, when the great buildings of New York came down and Revelation 18:1–3 was fulfilled. Then the latter rain began to sprinkle and the sealing of the one hundred and forty-four thousand began. At the ending of the sealing time of the one hundred and forty-four thousand, the angel of Revelation eighteen descended as Michael the archangel and resurrected Peter by three tests. The first test began on December 31, 2023, and represented the foundational truth that Rome is the power in verse fourteen of Daniel eleven that establishes the vision. That vision is the chazon vision that represents the external line of prophecy, which Solomon says is life or death.
Peetero omusolooza w’emisolo akiikirira emmeeme eweebwa obutuukirivu olw’okukkiriza, era okuweebwa obutuukirivu olw’okukkiriza bwe bubaka bwa malayika ow’okusatu; bwe bubaka obw’e Lawodikiya obwatuuka ku 9/11, ebizimbe ebinene eby’omu New York bwe byagwa n’ebiri mu Okubikkulirwa 18:1–3 ne bituukirira. Awo enkuba ey’oluvannyuma n’etandika okutonnya amatondo, n’okussibwako akabonero kw’abo emitwalo kkumi n’ena mu enkumi nnya ne kutandika. Ku nkomerero y’ekiseera ky’okussibwako akabonero kw’abo emitwalo kkumi n’ena mu enkumi nnya, malayika ow’omu Okubikkulirwa essuula ey’ekkumi n’omunaana yakka nga Mikayiri malayika omukulu, n’azuukiza Peetero okuyita mu bigezo bisatu. Ekigezo ekisooka kyatandika nga 31 Desemba 2023, era kyakiikirira amazima ag’omusingi nti Rooma bwe buyinza obwogerwako mu lunyiriri olw’ekkumi n’ennya mu Danyeri essuula ey’ekkumi n’emu, obunyweza okwolesebwa. Okwolesebwa okwo kwe kwolesebwa kwa chazon okukiikirira olunyiriri olw’ebweru olw’obunnabbi, Sulemaani lw’agamba nti bwe bulamu oba okufa.
Where there is no [chazon] vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Awatali okwolesebwa [chazon], abantu babula; naye akwata amateeka, alina omukisa. Engero 29:18.
Peter’s second test is the temple test that requires entering the Most Holy Place by faith as Sister White illustrated in her first visions. There she saw the seventh-day Sabbath commandment glowing above the other nine commandments. That doctrine at the opening of the judgment represents the doctrine of the incarnation that glows above the other prophetic doctrines in the latter days, during the closing of the judgment. The incarnation of Christ the Divine, taking upon Himself fallen sinful flesh, though He knew no sin, is represented in a variety of illustrations. The most significant is the doctrine of the seven times. The doctrine of the seven times was the alpha of Miller’s prophetic discoveries, and it was the doctrine in 1856 that represented the omega doctrine of Millerite history where Millerite Philadelphian Adventism rebelled over seven years and became the Laodicean Seventh-day Adventist church in 1863.
Ekigezo kya Peetero eky’okubiri kye kigezo kya yeekaalu ekyetaagisa okuyingira mu Watukuvu Ennyo olw’okukkiriza, nga Mwannyinaffe White bwe yalaga mu byolesebwa bye ebyasooka. Eyo yalaba etteeka lya Ssabbiiti ey’olunaku olw’omusanvu nga lyakaayakana okusinga amateeka amalala omwenda. Enjigiriza eyo ku ntandikwa y’okulamula ekiikirira enjigiriza y’okufuuka omuntu eyakaayakana okusinga enjigiriza endala ez’obunnabbi mu nnaku ez’enkomerero, mu kiseera eky’okukomekkereza okulamula. Okufuuka omuntu kwa Kristo ow’Obwakatonda, nga Yeetwalira omubiri ogwagwa era ogw’ekibi, newankubadde nga Ye teyamanya kibi, kulagibwa mu byokulabirako eby’enjawulo. Ekisinga obukulu ye njigiriza y’ebiseera musanvu. Enjigiriza y’ebiseera musanvu ye yali alufa y’ebyo Miller bye yazuula mu bunnabbi, era mu 1856 ye yali enjigiriza eyakiikirira enjigiriza ya omega mu byafaayo by’abagoberezi ba Miller, Obwadiventi bwa Firaderufiya obw’abagoberezi ba Miller bwe bwajeema okumala emyaka musanvu ne bufuuka ekkanisa y’Abadiventi ab’Olunaku olw’Omusanvu eya Lawodikiya mu 1863.
The two sticks of Ezekiel thirty-seven represent the two 2,520-year judgments against the northern and southern kingdoms. The northern kingdom represents human flesh and the southern kingdom represents the mind that was designed to be united with the mind of Christ; thus, Divinity would be united with humanity. That is the doctrine of the incarnation in a simplified representation. The seven times was the alpha and omega of Millerite history and as it represents the incarnation it is also the omega of Seventh-day Adventist history in relation to the alpha Sabbath doctrine in 1844. One is a sign of the seventh-day Sabbath and the other is the sign of the seventh-year Sabbath.
Emiggo ebiri egy’Ezeekyeri essuula amakumi asatu mu musanvu biraga emisango ebiri egy’emyaka 2,520 egyassibwa ku bwakabaka obw’obukiika obwa kkono n’obw’obukiika obwa bukiikaddyo. Obwakabaka obwa kkono bukiikirira omubiri gw’obuntu, era obwakabaka obwa bukiikaddyo bukiikirira ebirowoozo ebyategekebwa okugattibwa n’ebirowoozo bya Kristo; bwe kityo, Obwakatonda bwandibadde bugattiddwa n’obuntu. Eyo ye njigiriza ey’okufuuka omubiri mu kifaananyi ekyanguyiziddwa. Ebiseera omusanvu byali alufa ne omega ey’ebyafaayo by’Aba-Millerite, era kubanga bikiikirira okufuka omubiri, era bye omega ey’ebyafaayo by’Abadiventiisi b’Olunaku olw’Omusanvu mu nkolagana n’enjigiriza ya Ssabbiiti eya alufa mu 1844. Ekimu kye kabonero ka Ssabbiiti ey’olunaku olw’omusanvu, ate ekirala kye kabonero ka Ssabbiiti ey’omwaka ogw’omusanvu.
Peter’s name is changed at Panium, which was the second step for Abraham’s representation of the first covenant with a chosen people, and Peter becomes the representative of the last covenant with a chosen people at his second step. It is the second step in the line of chapters eleven through twenty-two, and it is the second of three times Peter, James and John went with Jesus away from the other disciples and the second of three times the heavenly Father spoke. Nero’s line ends at the midpoint between the battles of Raphia and Panium, for it aligns with the other two periods of 250 years that began in 457 BC and 1776. 457 BC ended in 207 BC and 1776 ends in 2026. Peter is at 207 BC, 2026, 313 and the temple test that precedes the third and litmus test of the loosing of the ass, which is represented as the feast of trumpets.
Erinnya lya Peetero likyusibwa e Paniumu, ekyali eddaala eryokubiri mu kifaananyi kya Ibulayimu eky’endagaano esooka n’abantu abalondeddwa, era Peetero afuuka akiikirira endagaano ey’enkomerero n’abantu abalondeddwa ku ddaala lye eryokubiri. Eryo lye ddaala eryokubiri mu lunyiriri lw’essuula ekkumi n’emu okutuuka ku abiri mu bbiri, era gwe mulundi ogwokubiri ku mirundi esatu Peetero, Yakobo ne Yokaana gye baagenda ne Yesu ebbali okuva ku bayigirizwa abalala, era gwe mulundi ogwokubiri ku mirundi esatu Kitaffe ow’omu ggulu lwe yayogera. Olunyiriri lwa Nero lukoma ku makkati wakati w’entalo za Raphia ne Paniumu, kubanga lukwatagana n’ebiseera ebirala bibiri eby’emyaka 250 ebyatandika mu 457 BC ne 1776. 457 BC yakoma mu 207 BC, era 1776 ekoma mu 2026. Peetero ali ku 207 BC, 2026, 313 n’okugezesebwa kw’Yeekaalu okukulembera okw’okusatu era okw’okukakasa okw’okuteebwa kw’endogoyi, ekikiikirirwa ng’embaga y’amakondeere.
Peter’s test is to follow Christ into the Most Holy Place, and his work is to correct and then proclaim the corrected message of the fireballs of Nashville. Peter’s message of the fireballs of Nashville is the message of Pentecost that was first presented in the upper room and thereafter in the temple. He presents his message identifying the fireballs of Nashville, and the fulfillment of the battle of Raphia, in conjunction with the battle of Panium, which becomes the battle of Actium at the Sunday law of verse sixteen. The Sunday law of verse sixteen is also the Sunday law of verse forty-one and of verse twenty-two. Those three verses also align with verse thirty-one where the papacy took control in 538 and passed a Sunday law at the third Council of Orleans. The verses that lead to verse thirty-one identify waymarks that led to the Sunday law of 538 and typify the history that precedes the soon coming Sunday law.
Ekigezo kya Peetero kwe kugoberera Kristo okuyingira mu Kifo Ekisinga Obutukuvu, era omulimu gwe kwe kutereeza, n’oluvannyuma okulangirira, obubaka obutereezeddwa obw’emipira gy’omuliro egya Nashville. Obubaka bwa Peetero obw’emipira gy’omuliro egya Nashville bwe bubaka bwa Pentekooti obwasooka okuleetebwa mu kisenge eky’oku waggulu, era oluvannyuma mu yeekaalu. Ayanjula obubaka bwe ng’akakasa emipira gy’omuliro egya Nashville, n’okutuukirira kw’olutalo lwa Raphia, nga biyungiddwa ku lutalo lwa Panium, olufuuka olutalo lwa Actium ku tteeka lya Ssande ery’olunyiriri olw’ekkumi n’omukaaga. Etteeka lya Ssande ery’olunyiriri olw’ekkumi n’omukaaga era lye tteeka lya Ssande ery’olunyiriri olw’ana mu lumu n’ery’olunyiriri olw’abiri mu bbiri. Ennyiriri ezo essatu nazo zikolagana n’olunyiriri olw’asatu mu lumu, obwapapa lwe bwatwala obuyinza mu 538 ne buyisa etteeka lya Ssande mu Lukiiko olw’okusatu olw’e Orleans. Ennyiriri ezikulembera okutuuka ku lunyiriri olw’asatu mu lumu ziraga obubonero bw’amakubo obwakulembera etteeka lya Ssande erya 538, era zifaananya ebyafaayo ebikulembera etteeka lya Ssande eriri kumpi okujja.
For the ships of Chittim shall come against him: therefore he shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:30, 31.
Kubanga amaato ag’e Kittimu galijja okumulumba; ky’aliva annyiiga, n’addayo, era alisunguwalira endagaano entukuvu: bw’atyo bw’alikola; era aliddayo, era alitegeerana n’abo abava ku ndagaano entukuvu. Era amaggye galimuyimirira ku ludda lwe, era galyonoona awatukuvu aw’amaanyi, era galiggyawo ssaddaaka eya bulijjo, era galiteekawo eky’omuzizo ekireeta okuzika. Danyeri 11:30, 31.
The “ships of Chittim” represented the Vandals, who are also represented as the second trumpet in Revelation chapter eight. The progressive demise of Rome began in 330, when Constantine divided the kingdom into east and west. He thereafter divided it up to his three sons. The Roman Empire that had been invincible from the battle of Actium was then divided into two parts, then three parts, then the first four trumpets of Revelation eight represented the onslaught of enemies that brought western Rome to a conclusion in 476. Eastern Rome at Constantinople continued until the end of the fifth and beginning of the sixth trumpets, which are also the first and second woes. The time prophecy of one hundred and fifty years of the first woe ended on the date that the time prophecy of the second woe began.
“Amatatu ga Kittimu” gaali gakiikirira AbaVandali, nabo era abakiikirirwa ng’ekkondeere eryokubiri mu Okubikkulirwa essuula ey’omunaana. Okugwa kwa Rooma okwagenda nga kweyongera kwatandika mu mwaka gwa 330, Konstantino bwe yagabanya obwakabaka mu buvanjuba ne mu bugwanjuba. Oluvannyuma yabugabanya mu batabani be abasatu. Obwakabaka bwa Rooma obwali tebuyinza kuwangulwa okuva ku lutalo lwa Aktium, olwo bwagabanyizibwa mu bitundu bibiri, ne biddako bisatu; awo amakondeere ana agaasooka ag’omu Okubikkulirwa essuula ey’omunaana ne gakiikirira okulumbibwa kw’abalabe okwatuusa Rooma ey’ebugwanjuba ku nkomerero mu 476. Rooma ey’ebuvanjuba e Konstantinopoole yeeyongera okubaawo okutuusa ku nkomerero y’ekkondeere ery’okutaano n’entandikwa y’ery’omukaaga, era ago ge bibonoobono ebisooka n’ebya kabiri. Obunnabbi bw’ekiseera obw’emyaka kikumi mu ataano obw’ekibonoobono ekisooka bwakoma ku lunaku lwe lumu lwennyini obunnabbi bw’ekiseera obw’ekibonoobono ekyokubiri bwe bwatandikira.
Babylon fell in one night. Maybe you would argue that Cyrus first had to divert the river and that took a period of time, but the fall of Babylon was in one night, whereas the fall of Rome covered 1,123 years. Those years contained specific prophetic waymarks that describe the progressive demise of Imperial Rome, and Imperial pagan Rome typifies the United States in its work of placing the papacy upon the throne as the fifth kingdom of Bible prophecy in 538. The papacy is placed upon the throne at the Sunday law of verse sixteen of Daniel eleven. The waymarks that typify the work of the United States are represented in the waymarks of pagan Rome’s progressive demise.
Okugwa kwa Babulooni kwabaawo mu kiro kimu. Oboolyawo wandikaayanye nti Kuulo yalina okusooka okukyusa omugga gye guyita era ng’ekyo kyatwala ekiseera, naye okugwa kwa Babulooni kwabaawo mu kiro kimu, so ng’okugwa kwa Rooma kwatwala emyaka 1,123. Mu myaka egyo mwalimu obubonero obw’oku kkubo obw’enjawulo obw’obunnabbi obulaga engeri Obwakabaka bwa Rooma gye bwagenda busaanawo, era Obwakabaka bwa Rooma obw’ekikaafiiri bukiikirira Amawanga Amagatte aga Amerika mu mulimu gwago ogw’okutuuza obwapapa ku ntebe y’obwakabaka ng’obwakabaka obw’okutaano mu bunnabbi bwa Bayibuli mu mwaka gwa 538. Obwapapa butuuzibwa ku ntebe y’obwakabaka mu kiseera ky’etteeka lya Ssande eryogerwako mu lunyiriri olw’ekkumi n’omukaaga mu Danyeri essuula ey’ekkumi n’emu. Obubonero obw’oku kkubo obukiikirira omulimu gw’Amawanga Amagatte aga Amerika bulagibwa mu bubonero obw’oku kkubo obulaga engeri Rooma ey’ekikaafiiri gye yagenda esaanawo.
The ships of Chittim represented a financial disaster for Rome, for the navy of the Vandals brought havoc to the shipping lanes of the Mediterranean. In the latter days, Islam is portrayed as a financial disaster for the kings of the earth. The Vandals and their ships were the second trumpet power and the three woes are Islamic trumpet powers. The first was Arabia, the second Turkey and the third is worldwide.
Amaato ga Kittimu gaakiikirira Rome akatyabaga k’ebyensimbi, kubanga eggye ly’oku nnyanja ery’Abavandali lyaleeta okuzikirira ku makubo g’ebyombo ag’omu Nnyanja Meditereniyani. Mu nnaku ez’oluvannyuma, Obusiraamu bulagibwa ng’akatyabaga k’ebyensimbi eri bakabaka b’ensi. Abavandali n’amaato gaabwe baali buyinza bwa kkondeere olw’okubiri, era ebizibu ebisatu bye buyinza bwa kkondeere obw’Obusiraamu. Ekisooka kyali Buwalabu, ekyokubiri Butake, era ekyokusatu kya nsi yonna.
Ships are a symbol of economic power, and in the Scriptures the ships of Tarshish are the premier symbols of economic power. Those ships are sunk by an angry east wind in the midst of the seas, and in the Scriptures Islam is the children of the east. When Islam is noted in the prophetic sequence of events it produces an economic crisis. Islam is represented with Balaam as an ass, which is the Hebrew word that is translated as “wild man” in the first introduction of Ishmael in the Scriptures. Ishmael is the father of Islam at the prophetic level, not denying Abraham as Ishmael’s father, but Ishmael’s twelve tribes become known as the children of the east in the Scriptures.
Amaato ge kabonero akalaga amaanyi g’eby’enfuna, era mu Byawandiikibwa amaato ga Talusi ge kabonero akasinga obukulu akalaga amaanyi g’eby’enfuna. Amaato ago gabbibwamu embuyaga ey’ebuvanjuba esunguwadde wakati mu nnyanja, era mu Byawandiikibwa Obusiraamu bwe baana b’ebuvanjuba. Obusiraamu bwe bulagibwa mu lutalo lw’ebigambo eby’obunnabbi mu nsengeka y’ebintu ebibaawo, buleetera akatabanguko mu by’enfuna. Obusiraamu bukiikirirwa ne Balamu ng’endogoyi, ekyo kye kigambo ky’Olwebbulaniya ekivvuunulwa nga “omusajja ow’omu nsiko” mu kwanjula kwa Ismayiri okw’olubereberye mu Byawandiikibwa. Ku mutendera gw’obunnabbi Ismayiri ye kitaawe w’Obusiraamu, nga kino tekigaana Ibulayimu okuba kitaawe wa Ismayiri, naye ebika bya Ismayiri ekkumi n’ebibiri mu Byawandiikibwa bifuuka ebyategeerwa ng’abaana b’ebuvanjuba.
In the latter days Balaam, symbol of the United States as a false prophet, strikes his ass three times, representing three strikes of Islam. 9/11 was the first of those strikes and marked the arrival of the sealing angel, who ascends from the east during the rough east winds of strife. The second strike of Islam is twofold, for the second step marks a doubling. On October 7, 2023, Islam unexpectedly struck literal Israel, and when Nashville, Tennessee, is unexpectedly struck by Islam, spiritual Israel will have been struck. In the story of Balaam, the second waymark came between two vineyards and the two vineyards of the Lord of Hosts were ancient literal Israel and the United States, modern spiritual Israel. Balaam’s third waymark was when the ass spoke; and the symbol of speaking that marks the end of the sealing time of the one hundred and forty-four thousand that began at 9/11 is the Sunday law, when the United States speaks as a dragon. The great earthquake of Revelation eleven is that Sunday law, where the third woe cometh quickly, where the United States, the ass and Zechariah speak.
Mu nnaku ez’oluvannyuma Balamu, akabonero ka Amerika nga nnabbi ow’obulimba, akuba endogoyi ye emirundi esatu, ekikiikirira obulumbaganyi bw’Obusiraamu obw’emirundi esatu. Olulumba lwa 9/11 lwe lwasooka ku bulumbaganyi obwo era ne luba akabonero k’okutuuka kwa malayika assaako envumbo, ayambuka okuva ebuvanjuba mu kiseera ky’empewo enkambwe ez’ebuvanjuba ez’obukuubagano. Olulumba lw’Obusiraamu olw’okubiri lulina ebitundu bibiri, kubanga omutendera ogw’okubiri gulaga okukubisaamu emirundi ebiri. Nga 7 Okitobba 2023, Obusiraamu bwalumba Isiraeri ey’omubiri mu ngeri etaali esuubirwa, era Obusiraamu bwe bulirumba Nashville, Tennessee, mu ngeri etasuubirwa, Isiraeri ey’omwoyo ejja kuba erumbiddwa. Mu byafaayo bya Balamu, akabonero ak’oku kkubo ak’okubiri kaali wakati w’ennimiro bbiri ez’emizabbibu, era ennimiro ebbiri ez’emizabbibu eza Mukama ow’eggye zaali Isiraeri ey’edda ey’omubiri ne Amerika, Isiraeri ey’omwoyo ey’omulembe guno. Akabonero ka Balamu ak’oku kkubo ak’okusatu kaali endogoyi lwe yayogera; era akabonero ak’okwogera akalaga ekkomerero y’ekiseera eky’okussa envumbo ku bantu emitwalo kkumi n’ena mu enkumi nnya ekyatandika ku 9/11 lye tteeka lya Ssande, Amerika lw’eyogera ng’ogusota. Musisi ow’amaanyi ow’omu Okubikkulirwa ekkumi n’emu lye tteeka eryo erya Ssande, awo akabi ak’okusatu we kajjira amangu, era Amerika, endogoyi ne Zekkaliya we boogerera.
The father of John the Baptist was of the eighth of twenty-four courses of priests set up by David to serve in the temple. Zechariah the priest was struck dumb due to disbelief until the birth of his son John and is a symbol of the number eight (a symbol of the priesthood). At the Sunday law the final generation of priests, represented by John the Baptist, will speak as represented by his father Zechariah. Christ identified John as Elijah, and Elijah’s latter-day message is represented by a father and child relationship, as were Zechariah and John. John was typified by Jeremiah who had been told that if he would return, he would be God’s mouth.
Kitaawe Yokaana Omubatiza yali wa kibiina eky’omunaana ku bibiina abiri mu bina eby’abakabona Dawudi bye yateekawo okuweerezanga mu yeekaalu. Zekkaliya kabona yafuulibwa kasiru olw’obutakkiriza okutuusa mutabani we Yokaana lwe yazaalibwa, era kabonero k’omuwendo munaana (akabonero k’obwakabona). Mu kiseera ky’etteeka lya Ssande, omulembe ogusembayo ogw’abakabona, ogukiikirirwa Yokaana Omubatiza, gulyogera nga bwe kiragibwa mu kitaawe Zekkaliya. Kristo yalaga nti Yokaana ye Eriya, era obubaka bwa Eriya obw’ennaku ez’enkomerero bukiikirirwa enkolagana ya taata n’omwana, nga bwe kyali ku Zekkaliya ne Yokaana. Yokaana yalagibwa nga bukyali mu kifaananyi kya Yeremiya, eyali agambiddwa nti singa akomawo, yandibadde akamwa ka Katonda.
Jeremiah was lamenting the first disappointment of July 18, 2020 and if he returned, he would become God’s mouth at the Sunday law, when he presented the prophetic message of Habakkuk, which had tarried, but was to “speak” at the end. Jeremiah, and therefore John, and therefore Peter was to speak the message of Habakkuk at the point that the ass of Islam speaks, and when the United States speaks as a dragon.
Yeremiya yali akaaba olw’okunyiiga okw’olubereberye okw’awo ku nga 18 Julayi 2020, era singa yakomawo, yandifuuse akamwa ka Katonda mu kiseera ky’etteeka lya Ssande, bwe yayanjula obubaka obw’obunnabbi bwa Kabakkuku, obwali buludde, naye nga bwali bwa “kwogera” ku nkomerero. Yeremiya, era n’olwekyo Yokaana, era n’olwekyo Peetero, yali wa kwogera obubaka bwa Kabakkuku mu kiseera endogoyi ya Obusiraamu lwe yogera, era Amerika lwe yogera ng’ogusota.
Peter at Caesarea Philippi, which is Panium, is in a period of time that preceded the waymark of the “mount” that was to be followed by the triumphal entry which led to the cross, or the Sunday law. The period of time is represented by the battle of Panium, which ends in victory for the pope and his proxy power of the United States. Panium is the third of three proxy wars, the first of which concluded at the wall of Berlin in 1989, and the last or third proxy war concludes at the tearing down of the “wall” of separation of church and state. 1989 marked the climax of a proxy war called the “cold war” that had begun at the end of the second World War, and Panium represents a cold war that ends at the third World War as represented by the battle of Actium. In the middle of the first and third waymarks of three proxy wars is the literal war in the Ukraine, represented by the battle of Raphia in verses eleven and twelve.
Peetero, ng’ali e Kayisaliya ekya Firipo, kwe kugamba e Panium, ali mu kiseera ekyakulembera akabonero k’ekiseera ak’“olusozi” akaali kagenda okuddibwako okuyingira okw’obuwanguzi okwatuusa ku musaalaba, oba etteeka lya Ssande. Ekiseera ekyo kikiikirirwa olutalo lw’e Panium, olukomekkerezebwa mu buwanguzi bwa Paapa n’obuyinza bwa Amerika ey’Amasaza Amagatte obukola ku lulwe. Panium lwe lutalo olwokusatu ku ntalo essatu ezirwanibwa okuyita mu balala, ng’olwasooka lwakomekkerezebwa ku bbugwe w’e Berlin mu 1989, ate olusembayo oba olwokusatu lukomekkerezebwa mu kumenyawo “bbugwe” owawula ekkanisa ne gavumenti. Omwaka 1989 gwalaga entikko y’olutalo olwali lurwanibwa okuyita mu balala olwayitibwa “olutalo olunnyogovu”, olwali lutandise ku nkomerero y’olutalo lw’ensi yonna olwokubiri, era Panium ekiikirira olutalo olunnyogovu olukoma ku lutalo lw’ensi yonna olwokusatu olukiikirirwa olutalo lw’e Actium. Wakati w’akabonero k’ekiseera akasooka n’akookusatu mu ntalo essatu ezirwanibwa okuyita mu balala, waliwo olutalo olwennyini mu Ukraine, olukiikirirwa olutalo lw’e Raphia mu lunyiriri olw’ekkumi n’olumu n’olw’ekkumi n’ebiri.
Panium is a cold war that leads to the third World War as represented by the cold war that ended at the time of the end in 1989, and that had begun at the end of the second World War. In the waymarks represented by verse ten and 1989, verses eleven and twelve and the Ukrainian War that began in 2014, and verses thirteen through fifteen and the current cold war between MAGA-ism and globalism, there were three presidents that marked alliances between the papacy and the United States.
Panium lutalo lw’obutiti olutuusa ku Ssematalo owookusatu, nga bwe lukiikirirwa olutalo lw’obutiti olwaggwaako mu kiseera eky’enkomerero mu 1989, era olwatandika ku nkomerero ya Ssematalo owookubiri. Mu bubonero bw’ekkubo obukiikirirwa olunyiriri olw’ekkumi n’omwaka 1989, ennyiriri olw’ekkumi n’olumu n’olw’ekkumi n’ebbiri n’Olutalo lwa Ukraine olwatandika mu 2014, n’ennyiriri okuva ku lw’ekkumi n’essatu okutuuka ku lw’ekkumi n’ettaano n’olutalo lw’obutiti oluliwo kati wakati w’endowooza ya MAGA n’endowooza y’okugatta ensi yonna, waaliwo bapulezidenti basatu abaalaga emikago wakati w’obwapapa ne Amerika.
Ronald Reagan was in a secret alliance with Pope John Paul II, a conservative pope in terms of the satanic Fatima prophecies, and is connected with the prophetic history of verse ten. Obama’s presidency aligns with the history of the battle of Raphia in verses eleven and twelve. In his presidency there were two symbolic popes, for the second waymark identifies a doubling. At the third waymark of verses thirteen to fifteen, the pope is the first pope from the United States. We initially assumed Pope Leo was a conservative pope as typified by John Paul II, but when applied under the prophetic application of a triple application, the third waymark possesses the characteristics of the first two fulfillments, so Leo is the conservative John Paul II and he is the former head of the Office of the Inquisition, Benedict XVI, who resigned for the woke pope Francis during Obama’s term.
Ronald Reagan yali mu mukago ogw’ekyama ne Paapa John Paul II, paapa eyanywerera ku nnono okusinziira ku bunnabbi bwa Fatima obwa Setaani, era alina akakwate n’ebyafaayo eby’obunnabbi ebiri mu lunyiriri olw’ekkumi. Obukulembeze bwa Obama nga pulezidenti bukwatagana n’ebyafaayo by’olutalo olw’e Raphia ebiri mu lunyiriri olw’ekkumi n’olumu n’olw’ekkumi n’ebbiri. Mu kiseera ky’obukulembeze bwe waaliwo bapaapa babiri abaalina amakulu ag’obubonero, kubanga akabonero k’ekkubo akookubiri kalaga okukubisaamu emirundi ebiri. Ku kabonero k’ekkubo akookusatu akali mu nnyiriri okuva ku lw’ekkumi n’essatu okutuuka ku lw’ekkumi n’ettaano, paapa ye paapa asooka okuva mu Masaza Amagatte aga Amerika. Mu kusooka twalowooza nti Paapa Leo yali paapa eyanywerera ku nnono, nga John Paul II bwe yamukiikirira ng’ekyokulabirako, naye bwe kiteekebwa mu nkola okusinziira ku nkozesa y’obunnabbi ey’emirundi esatu, akabonero k’ekkubo akookusatu kalina engeri ezaali mu kutuukirizibwa okw’emirundi ebiri egisooka; bwe kityo Leo ye John Paul II eyanywerera ku nnono era ye Benedict XVI, eyali akulira Ofiisi y’Okubuuliriza ku Bukyamu mu Nzikiriza, eyalekulira n’alekera paapa Francis ow’endowooza z’enkyukakyuka mu by’obwenkanya mu bantu ekifo mu kisanja kya Obama.
The first proxy war is represented by one verse, the second by two and the third by three verses. The cold war that ended in 1989 began at the end of the second World War, and the third World War represented by the battle of Actium begins at the end of the cold war that is represented by the battle of Panium. The three world wars, as with the three proxy wars, are governed by the principles associated with a triple application of prophecy. The end of the second World War began a cold war that ended with the eighth president from Roosevelt in 1945, who was Reagan. Reagan at the time of the end in 1989 began a series of eight presidents leading to Trump (who is of the seven). The cold war of Trump began in 2015, when he announced his candidacy for president and stirred up the globalists, in fulfillment of Daniel eleven verse two. That cold war ends at the Sunday law, which is the battle of Actium, the third obstacle of Rome before she rules supremely.
Olutalo olusooka olulwanibwa okuyita mu balala lukiikirirwa olunyiriri lumu, olwokubiri lukiikirirwa ennyiriri bbiri, ate olwokusatu lukiikirirwa ennyiriri ssatu. Olutalo olw’obutiti olwakoma mu 1989 lwatandika ku nkomerero y’olutalo olw’ensi yonna olwokubiri, era olutalo olw’ensi yonna olwokusatu, olukiikirirwa olutalo lw’e Actium, lutandika ku nkomerero y’olutalo olw’obutiti olukiikirirwa olutalo lw’e Panium. Entalo z’ensi yonna zonsatule, nga bwe kiri ne ku ntalo essatu ezirwanibwa okuyita mu balala, zifugibwa emisingi egyekuusa ku kukozesa obunnabbi emirundi esatu. Enkomerero y’olutalo olw’ensi yonna olwokubiri yatandikawo olutalo olw’obutiti olwakoma mu kiseera kya pulezidenti ow’omunaana ng’obala okuva ku Roosevelt mu 1945, eyali Reagan. Reagan, mu kiseera eky’enkomerero mu 1989, yatandikawo olunyiriri lwa bapulezidenti munaana olutuuka ku Trump (nga y’omu ku abo omusanvu). Olutalo lwa Trump olw’obutiti lwatandika mu 2015, bwe yalangirira okwesimbawo kwe ku bwa pulezidenti n’asasamaza abawagira enkola ey’okugatta ensi yonna, mu kutuukiriza Danyeri essuula ey’ekkumi n’emu olunyiriri olwokubiri. Olutalo olwo olw’obutiti lukoma ku tteeka lya Ssande, nga lye lutalo lw’e Actium, ekiziyiza ekyokusatu eri Rooma nga tennaba kufuga n’obuyinza obw’oku ntikko.
Roosevelt began eight presidents to Reagan which began eight presidents to Trump. Roosevelt marks the second World War, dying on April 12th of 1945, and then Truman was president when the European war ended on May 8th, and the Pacific war ended on September 2nd. The European war was largely a land battle and the Pacific war was a sea battle, just as Panium represents a land battle and Actium represents a sea battle. The first illustrates the last, and the sequence of eight presidents is established upon the witness of Daniel eleven, verses two and three, and also upon the enigma of the eighth being of the seven. In the first two Continental Congresses at the beginning of the history of the earth beast of Revelation thirteen, there were seven terms of presidents. In that history George Washington was appointed as Commander in Chief. As the first official president, Washington’s appointment in the Second Continental Congress symbolizes Washington in the very beginning as the eighth of seven presidents.
Roosevelt ye yatandika omuddiring’anwa gwa bapulezidenti munaana okutuuka ku Reagan, eyatandika omuddiring’anwa gwa bapulezidenti munaana okutuuka ku Trump. Roosevelt ye kabonero ka Ssematalo ow’Okubiri, era yafa nga 12 Apuli 1945; oluvannyuma Truman ye yali pulezidenti olutalo lw’e Bulaaya bwe lwaggwa nga 8 Maayi, n’olutalo lw’omu Pasifiki ne luggwa nga 2 Ssebutemba. Olutalo lw’e Bulaaya okusinga lwali lutalo olw’oku lukalu, ate olutalo lw’omu Pasifiki lwali lutalo olw’oku nnyanja, nga Panium bw’ekiikirira olutalo olw’oku lukalu ne Actium bw’ekiikirira olutalo olw’oku nnyanja. Ekisooka kiraga ekisembayo, era omuddiring’anwa gwa bapulezidenti munaana gwesigamiziddwa ku bujulizi obuli mu Danyeri essuula ey’ekkumi n’emu, ennyiriri ey’okubiri n’ey’okusatu, era ne ku kyama ky’ow’omunaana okuba ow’omu musanvu. Mu nkiiko za Konguleesi y’Olukalu ebbiri ezaasooka, ku ntandikwa y’ebyafaayo by’ensolo eyava mu nsi ey’omu Okubikkulirwa essuula ey’ekkumi n’essatu, waaliwo ebisanja musanvu eby’obwapulezidenti. Mu byafaayo ebyo George Washington yalondebwa okuba Omuduumizi w’Amagye ow’oku Ntikko. Nga Washington ye pulezidenti omutongole eyasooka, okulondebwa kwe mu Konguleesi y’Olukalu ey’Okubiri kabonero akalaga Washington ku ntandikwa yennyini ng’ow’omunaana ow’omu bapulezidenti musanvu.
The first president was the eighth of the first seven presidents, and the last president is the eighth that is of the seven. The priest Zechariah speaks at the birth of John, when the ass speaks, and when the earth beast speaks. This is where the vision of Habakkuk speaks as well. The birth of John, typifying the ensign of the one hundred and forty-four thousand at the Sunday law, is the last generation of Zechariah the priest. Zechariah was in the eighth of twenty-four courses of priests. At the Sunday law Zechariah (the priests) speak, when Islam (the ass) speaks and the United States speaks as a dragon. At that waymark the papal deadly wound is healed and she becomes the eighth that is of the seven. Trump is also the eighth that is of the seven, and it is he that forms the image of the beast that is finalized at the Sunday law. The priesthood of the one hundred and forty-four thousand then become God’s mouth, and speak the message in the loud cry of the third angel. That priesthood is the eighth church that is of the seven.
Pulezidenti eyasooka yali ow’omunaana ku bapulezidenti omusanvu abaasooka, era pulezidenti asembayo ye w’omunaana nga wa mu musanvu. Kabona Zaakaliya ayogera mu kiseera ky’okuzaalibwa kwa Yokaana, endogoyi bw’eyogera, era n’ekisolo eky’oku nsi bwe kyogera. Wano era okwolesebwa kwa Kaabakuuku we kwogerera. Okuzaalibwa kwa Yokaana, okukiikirira ebbendera y’abantu emitwalo kkumi n’ena mu enkumi nnya mu kiseera ky’etteeka lya Ssande, gwe mulembe ogusembayo ogwa kabona Zaakaliya. Zaakaliya yali mu kibinja eky’omunaana ku bibinja by’abakabona abiri mu bina. Mu kiseera ky’etteeka lya Ssande, Zaakaliya (bakabona) boogera, Obusiraamu (endogoyi) bwe bwogera era n’eggwanga lya Amerika bwe lyogera ng’ogusota. Ku kabonero ako ak’ekkubo, ekiwundu ky’obupapa eky’okufa kiwona, era ne bufuuka obw’omunaana nga bwa mu musanvu. Trump naye ye w’omunaana nga wa mu musanvu, era ye akola ekifaananyi ky’ekisolo ekimalirizibwa mu kiseera ky’etteeka lya Ssande. Olwo obwakabona bw’abantu emitwalo kkumi n’ena mu enkumi nnya bufuuka akamwa ka Katonda, ne bwogera obubaka mu kukaaba okw’eddoboozi eddene okwa malayika ow’okusatu. Obwakabona obwo ye kkanisa ey’omunaana nga ya mu musanvu.
Roosevelt begins eight presidents that lead to the time of the end in 1989, and he marks the transition from the second World War unto the cold war that ends in 1989. President Truman followed Roosevelt and reigned when the earth and sea battles that made up the second World War ended. As president, Truman reigned when the United Nations began on October 24, 1945. The relation of Roosevelt and Truman is established by the year 1945. Both were presidents in that year, and in that year the twofold war that was the second World War ended, and the United Nations was formed, and the cold war began.
Roosevelt ye asooka mu bapulezidenti omunaana abatuusa ku kiseera eky’enkomerero mu 1989, era y’alaga okukyuka okuva mu Ssematalo owookubiri okudda mu Lutalo olw’Obutiti olukoma mu 1989. Pulezidenti Truman yaddira Roosevelt mu bigere era yali afuga entalo ez’oku nsi n’ez’oku nnyanja ezaakola Ssematalo owookubiri bwe zaaggwa. Nga pulezidenti, Truman yali afuga ekibiina ky’Amawanga Amagatte bwe kyatandika nga 24 Okitobba, 1945. Enkolagana wakati wa Roosevelt ne Truman ekakasibwa omwaka gwa 1945. Bombi baali bapulezidenti mu mwaka ogwo, era mu mwaka ogwo olutalo olw’ebitundu ebibiri olwali Ssematalo owookubiri lwaggwa, era ekibiina ky’Amawanga Amagatte ne kiteekebwawo, n’Olutalo olw’Obutiti ne lutandika.
In 1989, there also were two presidents, as with 1945: Ronald Reagan and George Bush the first. Reagan ended the cold war and George Bush the first announced that he was first and foremost a globalist when he addressed the “forty-fifth” UN General Assembly on October 1, 1990, where he spoke about building a “new world order.” In the speech he stated, “It is in our hands to leave these dark machines behind, in the Dark Ages where they belong, and to press forward to cap a historic movement towards a new world order and a long era of peace.”
Mu 1989, era waaliwo bapulezidenti babiri, nga bwe kyali mu 1945: Ronald Reagan ne George Bush ow’olubereberye. Reagan yakomya olutalo olw’obutiti, era George Bush ow’olubereberye yalangirira nti, okusookera ddala era okusinga byonna, yali muwagizi w’enkola ey’okugatta ensi yonna, bwe yayogerera eri Olukiiko Olukulu olw’Ekibiina ky’Amawanga Amagatte olw’“amakumi ana mu etaano” nga 1 Okitobba 1990, n’ayogera ku kuzimba “ensengeka empya ey’ensi yonna.” Mu kwogera kwe okwo yagamba nti, “Kiri mu mikono gyaffe okuleka ebyuma bino eby’ekizikiza emabega, mu Mirembe egy’Ekizikiza gye bigwanidde okubeera, n’okugenda mu maaso n’obumalirivu okukomekkereza entambula enkulu mu byafaayo eyolekera ensengeka empya ey’ensi yonna n’omulembe omuwanvu ogw’emirembe.”
In this speech, Bush linked the concept to post-Cold War cooperation, the Gulf Crisis (Iraq’s invasion of Kuwait), strengthening the UN, and a new partnership of nations based on the rule of law. Bush the first popularized the phrase “new world order” a few weeks earlier in a September 11, 1990, address to a joint session of Congress.
Mu kwogera kuno, Bush yagatta ekigambo ekyo ku nkolagana eyaddirira Olutalo Olunnyogovu, Enkayana ey’e Gulf (okulumba kwa Iraq ku Kuwait), okunyweza Omukago gw’Amawanga Amagatte, n’obwegassi obuggya obw’amawanga obwesigamiziddwa ku bufuzi bw’amateeka. Bush eyasooka ye yafuula ekigambo “ensengeka empya ey’ensi” eky’ettutumu wiiki ntono nga tezinnayitawo mu kwogera kwe nga September 11, 1990, eri olukiiko lwa Congress olw’awamu.
Notice the fact that Bush placed his UN speech in a context where he identified the recent cold war ending in terms of the “Dark Ages.” The Dark Ages ended at the time of the end in 1798, and Bush was at the time of the end of 1989. Notice that at his first coining of the phrase “new world order,” Islam was angering the nations, and the speech was given on 9/11. Roosevelt to Carter was eight presidents, and from Reagan to Trump was eight presidents. Trump is the last president and he was typified by the first president, who was the eighth of the first seven presidents.
Weetegereze ensonga nti Bush yateeka okwogera kwe eri UN mu mbeera gye yannyonnyoleramu enkomerero ya Cold War eyali yaakaggwa ng’agiwa amakulu agakwata ku “Biro eby’Enzikiza.” Biro eby’Enzikiza byaggwa mu kiseera eky’enkomerero mu 1798, era Bush yali mu kiseera eky’enkomerero kya 1989. Weetegereze nti mu kusooka kwe okutondawo omugambo “new world order,” Obusiraamu bwali busunguwaza amawanga, era okwogera okwo kwabaawo nga 9/11. Okuva ku Roosevelt okutuuka ku Carter baali bapulezidenti munaana, era okuva ku Reagan okutuuka ku Trump baali bapulezidenti munaana. Trump ye pulezidenti ow’enkomerero era yali akakasibwa mu kifaananyi kya pulezidenti asooka, eyali ow’omunaana mu bapulezidenti musanvu abasooka.
The time of the end in 1798 identifies the deadly wound of the papacy, and the papacy was the power that reigned over the kings of Europe during the Dark Ages. In Revelation seventeen that relationship is portrayed as a whore that is riding upon and reigning over a beast. In 1798 the support of European kings was removed and the beast was dead. In 1799 the pope died in exile. 1798 and 1799 represent the time of the end in its fullest sense, just as the time of the end in the time of Christ is marked by the birth of John the Baptist and then six months later the birth of Christ. Bush’s remarks of 1990 represent Bush as the second of two presidents that mark the time of the end, and mark the movement towards globalism, which is the dragon power. Bush’s symbolism marks a step towards the Sunday law when the United States ends as the sixth kingdom of Bible prophecy by speaking as a dragon. At the Sunday law the United States becomes the voice of the United Nations. In that very context Islam is angering the nations, and 9/11 is marked. On September 11, 1990, when Bush the first spoke about his globalist agenda to the Congress, he was typifying when Islam would again anger the nations at 9/11 in 2001, but then the president would be Bush the last.
Ekiseera eky’enkomerero mu 1798 kiraga ekiwundu eky’okufa ekyatuuka ku bwapapa, era obwapapa bwe bwali obuyinza obwafuganga bakabaka b’e Bulaaya mu Mirembe egy’Ekizikiza. Mu Kubikkulirwa essuula ey’ekkumi n’omusanvu, enkolagana eyo eragibwa nga malaaya eyeebagadde ensolo era agifuga. Mu 1798 obuwagizi bwa bakabaka b’e Bulaaya bwaggyibwawo era ensolo yali efudde. Mu 1799 papa yafiira mu buwaŋŋanguse. Emyaka 1798 ne 1799 giraga ekiseera eky’enkomerero mu bujjuvu bw’amakulu gaakyo, nga n’ekiseera eky’enkomerero mu biseera bya Kristo bwe kirambibwa okuzaalibwa kwa Yokaana Omubatiza, ate oluvannyuma lw’emyezi mukaaga n’okuzaalibwa kwa Kristo. Ebigambo Bush bye yayogera mu 1990 bimulaga ng’owookubiri ku bapulezidenti ababiri abalaga ekiseera eky’enkomerero, era biraga okutambula okwolekera enkola ey’obufuzi obw’ensi yonna, nga buno bwe buyinza bw’ogusota. Obubonero bwa Bush bulaga eddaala erisemberera etteeka lya Ssande, Amerika lw’ekoma okuba obwakabaka obw’omukaaga mu bunnabbi bwa Bayibuli ng’eyogera ng’ogusota. Mu kiseera ky’etteeka lya Ssande, Amerika efuuka eddoboozi ly’Ekibiina ky’Amawanga Amagatte. Mu mbeera eyo yennyini Obusiraamu busunguwaza amawanga, era 9/11 erambibwa. Nga 11 Ssebutemba 1990, Bush ow’olubereberye bwe yayogera eri Konguleesi ku nteekateeka ye ey’obufuzi obw’ensi yonna, yali alaga mu kifaananyi eky’obunnabbi ekiseera Obusiraamu lwe bwandiddamu okusunguwaza amawanga ku 9/11 mu 2001, naye mu kiseera ekyo pulezidenti yandibadde Bush ow’enkomerero.
Roosevelt, the first of eight presidents, marked the end of the second World War in 1945, and was followed by the next president ushering in the United Nations. Reagan, the first of eight presidents, marked the end of the cold war in 1989, and was followed by the next president promoting the United Nations. The last president of eight presidents will end a cold war that started when he announced his intent to run in 2015, and begin the third World War. He will transition the sixth kingdom of Bible prophecy into the head of the seventh kingdom of Bible prophecy (the UN), and then agree to give that kingdom to the beast at the Sunday law.
Roosevelt, eyasooka ku bapulezidenti omunaana, yalamba enkomerero ya Ssematalo owookubiri mu 1945, n’addirwa pulezidenti eyaddako eyaleetawo Ekibiina ky’Amawanga Amagatte. Reagan, eyasooka ku bapulezidenti omunaana, yalamba enkomerero y’olutalo olunnyogovu mu 1989, n’addirwa pulezidenti eyaddako eyatumbula Ekibiina ky’Amawanga Amagatte. Pulezidenti ow’enkomerero ku bapulezidenti omunaana alikomekkereza olutalo olunnyogovu olwatandika bwe yalangirira mu 2015 ekigendererwa kye eky’okwesimbawo ku bwa pulezidenti, era alitandika Ssematalo owookusatu. Alikyusa obwakabaka obw’omukaaga obw’omu bunnabbi bwa Bayibuli bufuuke omutwe gw’obwakabaka obw’omusanvu obw’omu bunnabbi bwa Bayibuli (UN), era oluvannyuma alikkiriza okuwa ensolo obwakabaka obwo ku kiseera ky’etteeka lya Ssande.
Just as the second World War was made up of a ground and a sea war, the last president will have a cold war, represented by the land battle of Panium that leads to the sea battle of Actium. At the Sunday law the cold war that began with Trump stirring up the globalists in 2015 changes to the third World War as represented by the land and sea battles of World War II. At the end of World War II the next step was the globalism of the United Nations, just as was the case at the end of the cold war with Reagan and Bush. First the United States ends at the Sunday law; then Bush’s “new world order” introduces the seventh kingdom, which immediately agrees to give its authority to the eighth kingdom.
Nga Ssematalo owookubiri bwe yalimu olutalo olw’oku lukalu n’olw’oku nnyanja, pulezidenti asembayo aliba n’olutalo olw’obutiti, olukiikirirwa olutalo olw’oku lukalu olw’e Panium oluvaamu olutalo olw’oku nnyanja olw’e Actium. Ku kiseera ky’etteeka lya Ssande, olutalo olw’obutiti olwatandika mu 2015 nga Trump asasamaza abawagira enkola y’okugatta ensi yonna lufuuka Ssematalo owookusatu, nga bwe kikiikirirwa entalo ez’oku lukalu n’ez’oku nnyanja eza Ssematalo owookubiri. Ku nkomerero ya Ssematalo owookubiri, ekyaddirira kyali nkola y’okugatta ensi yonna ey’Ekibiina ky’Amawanga Amagatte, nga bwe kyali ku nkomerero y’olutalo olw’obutiti mu biseera bya Reagan ne Bush. Okusooka, eggwanga lya Amerika likoma ku kiseera ky’etteeka lya Ssande; oluvannyuma “ensengeka empya ey’ensi yonna” eya Bush ereeta obwakabaka obw’omusanvu, obukkiriza amangu ddala okuwa obwakabaka obw’omunaana obuyinza bwabwo.
Bush the first and Bush the last are tied together by the first’s announcement of the “new world order” to Congress at 9/11 and the last’s Patriot Act of 2001. Both waymarks are placed within the context of Islam angering the nations.
Bush ow’olubereberye ne Bush ow’enkomerero bagattibwa wamu olw’okulangirira kw’ow’olubereberye eri Congress ku “enkola empya ey’ensi yonna” ku 9/11 n’Amateeka ga Patriot Act aga 2001 aga ow’enkomerero. Obubonero bwombi buteekebwa mu mbeera ey’Obusiraamu okusunguwaza amawanga.
We will continue these things in the next article.
Tujja kweyongera ku bintu bino mu kiwandiiko ekiddako.