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# The Book of Daniel - Number One-Hundred and Thirty-Seven

Ekitabo kya Danyeri - Ennamba 137

Unveiling the Prophetic Significance of Waymarks: From 1776 to 2023

Okubikkula obukulu obw'obunnabbi bw'obubonero obulaga ekkubo: Okuva mu 1776 okutuuka mu 2023

Author

Jeff Pippenger

Published

March 15, 2024

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The sealing time of the one hundred and forty-four thousand that began on September 11, 2001, and concludes at the Sunday law in the United States, is the period where the effect of every vision is fulfilled. Some of those visions extend all the way through to the second coming of Christ, but even those that occur after the Sunday law are anchored to the period of the sealing. The sealing of the one hundred and forty-four thousand is where the everlasting covenant is perfectly fulfilled. In that period Christ writes His law upon the hearts and minds of His people for eternity. That sealing is represented by the combination of divinity with humanity, which does not sin.

Ekiseera eky’okuteekebwako akabonero ky’abo 144,000 ekyatandikira nga 11, Septemba 2001, era ne kiggwa ku tteeka lya Ssande mu United States, kye kiseera we buli kirabirirwa kituukirizibwa. Ebirabirirwa ebimu ku ebyo byongerera ddala okutuuka ku kudda okw’okubiri kwa Kristo, naye ne ebyo ebibaawo oluvannyuma lw’etteeka lya Ssande byeesigamiziddwa ku kiseera ky’okuteekebwako akabonero. Okuteekebwako akabonero kw’abo 144,000 kwe we endagaano ey’olubeerera etuukirizibwa mu bujjuvu. Mu kiseera ekyo Kristo awandiika etteeka lye ku mitima n’ebirowoozo by’abantu be olw’olubeerera ddala. Okuteekebwako akabonero okwo kuyimirizibwa okuggatta obwa Katonda n’obuntu, okutayonoona.

The symbolic link of “two hundred and twenty,” represents both restoration, and the combination of divinity with humanity. The two hundred and twenty years from the King James Bible to William Miller’s first public presentation in 1831 and the eventual publishing in the Vermont Telegraph in 1833, represents the combination of divinity with humanity. It contains the signature of “truth,” which is the Hebrew word that was created by the Wonderful Linguist that combines the first, thirteenth and last letters of the Hebrew alphabet to form the word “truth”. The two hundred and twenty years from 1611, and the King James Bible, unto 1831 and Miller’s publication of his message, reflects the Wonderful Linguist’s signature.

Enkwatagana ey'ekifaananyi ey' "bikumi bibiri mu abiri," eraga ebyombi: okuzzaawo n'okwegatta kw'obwakatonda n'obuntu. Emyaka bikumi bibiri mu abiri okuva ku Baibuli ya King James okutuuka ku kwanjulwa okwasooka mu lwatu kwa William Miller mu 1831, n'eky'okuwandiikibwa oluvannyuma mu Vermont Telegraph mu 1833, giraga okwegatta kw'obwakatonda n'obuntu. Kirimu akasayini ka "mazima," ke kigambo ky'Olwebbulaniya ekyakolebwa Omukugu mu nnimi ow'amagero agatta ennukuta ey'asoose, ey'ekkumi n'asatu, n'ey'enkomerero mu lukalala lw'ennukuta z'Olwebbulaniya okufuula ekigambo "mazima". Emyaka bikumi bibiri mu abiri okuva mu 1611, ne Baibuli ya King James, okutuuka mu 1831 n'okuwandiikibwa kw'obubaka bwa Miller, biraga akasayini k'Omukugu mu nnimi ow'amagero.

In the middle of those two dates (1611 and 1831), the time of the end in 1798, represents the unsealing of a message from the book of Daniel (the King James Bible), that produces the increase of knowledge that led to Miller’s publication in 1831. The time of the end in 1798 also marked the beginning of a testing process that produced the rebellion of the foolish virgins, who Daniel in chapter twelve identifies as the wicked. Thus 1798 represents the number thirteen, in the middle of the first and last letter, for thirteen is a symbol of rebellion. 1798 also connects with the period of preparation from 1776 unto 1798, the time of the end.

Mu wakati wa 1611 ne 1831, ekiseera eky’enkomerero mu 1798, kiyimirira okuggulwawo kw’obubaka okuva mu Kitabo kya Danyeri (Baibuli ya King James), ekyazaalawo okweyongera kw’obumanyi okwaaleetedde okusindikibwa kw’ebyawandiiko bya Miller mu 1831. Ekiseera eky’enkomerero mu 1798 era kyalaga ntandikwa y’ennonkola y’okukemebwa eyazaalawo obujeemu bw’abawala aboobusirusiru, Danyeri mu kitundu eky’ekkumi n’abiri abalaga ng’ababi. Noolwekyo 1798 ekiraga omuwendo kkumi n’asatu, oguli wakati w’ennukuta eyasooka n’ey’enkomerero, kubanga kkumi n’asatu kabonero k’obujeemu. 1798 era kyegatta ku kiseera ky’okuteekateekebwa okuva mu 1776 okutuuka mu 1798, ekiseera eky’enkomerero.

As with Miller’s link of two hundred and twenty years, 1776 is also marked by a divine publication, the Declaration of Independence, and begins a period that ends at 1798 with the publication of the Alien and Sedition Acts. The two hundred and twenty years of Miller’s symbolic link of divinity and humanity, is connected by the year 1798 with the twenty-two years of preparation from the publication of the Declaration of Independence unto the publication of the Alien and Sedition Acts of 1798. Twenty-two being a tenth of two hundred and twenty, or a tithe of two hundred and twenty; the number twenty-two, as with the number two hundred and twenty, represents the link of divinity with humanity.

Nga bwe kiri ku nkwatagana ya Miller ey’emyaka bikumi bibiri mu amakumi abiri, omwaka gwa 1776 nawo gumanyiddwa n’ekiwandiiko eky’obwakatonda, Okulangirirwa kw’Obwetwaze, era gutandika ekiseera ekiggukira mu 1798 n’okutangazibwa kwa Alien and Sedition Acts. Omwaka gwa 1798 guggatta wamu emyaka bikumi bibiri mu amakumi abiri egy’enkwatagana eya Miller ey’akabonero wakati w’Obwakatonda n’Obuntu n’emyaka amakumi abiri mu ebiri egy’okutegeka okuva mu kutangazibwa kw’Okulangirirwa kw’Obwetwaze okutuuka ku kutangazibwa kwa Alien and Sedition Acts mu 1798. Amakumi abiri mu ebiri bwe kiba ekitundu ekimu ku kkumi kya 220, oba ekkumi kya 220; omuwendo 22, nga bwe kiri ne 220, guyimirira enkwatagana y’Obwakatonda n’Obuntu.

Miller’s two hundred and twenty years possesses the signature of truth, as does the sealing time of the one hundred and forty-four thousand, and the period of preparation from 1776 unto 1798 also possesses the same signature, for the middle date of 1789, marks the publication of the Constitution which was ratified by thirteen colonies.

Emyaka 220 gya Miller girina akabonero k’amazima; era ne kiseera eky’okuteekebwako akasiba kw’abo 144,000 wamu n’ekiseera eky’ettegekerwa okuva mu 1776 okutuuka mu 1798, ebyombi birina akabonero k’amazima kimu; kubanga omwaka ogwa wakati, ogwa 1789, gulaga okutangazwa kwa Ssemateeka ogwakkirizibwa amakoloni 13.

Miller’s link that began in 1611 and ended in 1831, which found its midpoint in 1798, is linked to the twenty-two year period of 1776 to 1798, with the midpoint of 1789. All five dates; 1611, 1776, 1789, 1798 and 1831, are represented by a work of publishing. The dates of the period of preparation contain the tithe of twenty-two years from 1776 to 1798, and that period illustrates the sealing time of the one hundred and forty-four thousand, which is the time when divinity is combined with humanity. Miller’s period of two hundred and twenty years, and the twenty-two year preparation period of 1776 unto 1798, both represent the link of divinity with humanity.

Enkwatagana ya Miller eyatandika mu 1611 ne eggwa mu 1831, nga wakati waayo wali mu 1798, yegattiddwa ku bbanga ly’emyaka 22 erya 1776 okutuuka mu 1798, nga wakati waalyo ye 1789. Ennaku zino ttaano; 1611, 1776, 1789, 1798 ne 1831, ziimiririrwa omulimu ogw’okubunyisa ebyawandiiko. Ennaku z’ebbanga ly’okutegeka zirimu ekkumi ery’emyaka 22 okuva mu 1776 okutuuka mu 1798, era ekiseera ekyo kiraga ekiseera eky’okuteekebwako akabonero kw’emitwalo kkumi na nnya n’enkumi nnya, ekyo kye kiseera lwe bugattibwa wamu obutonde bwa Katonda n’obuntu. Ebbanga lya Miller ery’emyaka 220, n’ebbanga ly’emyaka 22 ery’okutegeka erya 1776 okutuuka mu 1798, byombi biraga enkwatagana y’obutonde bwa Katonda n’obuntu.

The sealing time of the one hundred and forty-four thousand began on September 11, 2001 and was marked by Islam of the third woe striking the spiritual glorious land. Twenty-two years later, on October 7, 2023, Islam of the third woe, struck again at the typical, literal glorious land. At the soon coming Sunday law the sealing of the one hundred and forty-four thousand will be completed, and Islam of the third woe, will again strike the United States.

Ekiseera eky’okuteekako akabonero ku 144,000 kyatandika nga Septemba 11, 2001 era ne kwalangiibwa Obusiraamu obw’ennaku ey’esatu bwe bwakuba ettaka ery’ekitiibwa ery’eby’omwoyo. Oluvannyuma lw’emyaka 22, nga ku 7 ogw’ekkumi, 2023, Obusiraamu obw’ennaku ey’esatu ne bukuba nate ettaka ery’ekitiibwa ery’eky’ekifaananyi, ery’amazima ddala. Ku tteeka lya Ssande erirudde okumpi okuteekako akabonero ku 144,000 kujja kuba kuwedde, era Obusiraamu obw’ennaku ey’esatu bujja okukuba nate Amerika.

The sealing time begins with an attack by Islam upon the earth beast, and it ends with an attack of Islam upon the earth beast. In the middle Islam of the third woe, struck the nation of Israel, which biblically is represented as Judah. Judah was the ancient literal glorious land of the Bible, and the United States is the modern spiritual glorious land.

Ekiseera eky’okutekako ekisiyiro kisitandikira n’obulumbaganyi bwa Buisilamu ku nsolo eva mu nsi, era kiggwa n’obulumbaganyi bwa Buisilamu ku nsolo eva mu nsi. Mu katikati, Buisilamu, mu ‘kabi ak’okusatu’, bwakuba eggwanga lya Isirayiri, eriyimirizibwa mu Bayibuli nga Yuda. Yuda ye yali ettaka ery’ekitiibwa erya ddala ery’edda mu Bayibuli, ate United States ye ttaka ery’ekitiibwa ery’omwoyo ery’amulembe guno.

The three strikes of Islam were all carried out against the glorious land. The first and last was against the modern spiritual glorious land, and the middle strike was carried out against the ancient literal glorious land. The middle waymark was an attack against the modern nation of Israel, and in the crucifixion of their Messiah literal Israel became a symbol of rebellion, as represented by the thirteenth letter of the Hebrew alphabet.

Ebikuba bisatu eby’Obusiraamu byonna byakolebwa nga birumba ensi ey’ekitiibwa. Ekyasooka n’eky’enkomerero byali ku nsi ey’ekitiibwa ey’omwoyo eya leero, ate ekikuba eky’omu wakati kyakolebwa nga kirumba ensi ey’ekitiibwa ey’edda eya ddala. Akabonero ak’omu wakati kaali okulumba eggwanga erya leero ery’Isiraeri, era mu kubambibwa ku musaalaba kwa Masiya waabwe Isiraeri eya ddala yafuuka akabonero k’obujeemu, nga kikiikiriddwa ennukuta ey’ekkumi n’esatu mu olunyiriri lw’ennukuta z’Olwebbulaniya.

The preparation period from 1776 to 1798 is also connected with the two hundred and twenty years of the movement of the third angel, for, beginning in 1776 with the Declaration of Independence, until 1996, and the publication of The Time of the End magazine, is two hundred and twenty years. In the middle of that history is the time of the end in 1989, marking the rebellion of the foolish wicked virgins. Therefore, 1611, 1776, 1789, 1798, 1831, 1989, 1996, 2001, 2023 and the soon-coming Sunday law are all waymarks associated with the truth that divinity combined with humanity does not sin. Ten waymarks, two of which are twice repeated.

Ekiseera eky’eteekateeka okuva mu 1776 okutuuka mu 1798 kikwatagana n’emyaka 220 gy’omugendo gw’omulayika owookusatu; kubanga, nga kitandikira mu 1776 ne Declaration of Independence, okutuusa mu 1996, n’okufulumizibwa kwa magazini eyitibwa The Time of the End, kwe kuba emyaka 220. Mu wakati w’ebyafaayo ebyo waliwo ekiseera eky’enkomerero mu 1989, ekiraga obujeemu bw’abawala ab’obugyenyi ab’obusirusiru ababi. Noolwekyo, 1611, 1776, 1789, 1798, 1831, 1989, 1996, 2001, 2023 n’etteeka lya Ssande erijja mu bwangu byonna bye bubonero bw’ekkubo ebigattiddwa ku mazima nti Obwa Katonda bwe bwegatta n’obuntu tebukola kibi. Obubonero bw’ekkubo kkumi, nga bibiri ku byo biddiddwamu emirundi ebiri.

Ten is the number representing a test, and when you add the two repeated dates of 1776 and 1798, you have a total of twelve waymarks, representing the one hundred and forty-four thousand. The waymarks all address the testing process of the one hundred and forty-four thousand that takes place from September 11, 2001 unto the soon coming Sunday law, where Christ accomplishes the work of the third angel by combining His divinity with the humanity of the one hundred and forty-four thousand who, for the rest of eternity—do not sin. Of course, this fact can only be seen by those who as Isaiah says it, choose to “see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.”

Ekkumi ye nnamba eyaakiikirira ekigezo, era bwe wongerako emyaka ebiri ebiddamu, 1776 ne 1798, ofuna obubonero bw’ekkubo kkumi na bbiri, obulaga abo ab’emitwalo kkumi na nnya n’enkumi nnya. Obubonero obwo bwonna bukwatagana n’enteekateeka y’okugezesebwa y’abo ab’emitwalo kkumi na nnya n’enkumi nnya, eberaawo okuva nga 11 Ssettemba 2001 okutuuka ku tteeka lya Ssande erijja mu bwangu, nga mu kiseera ekyo Kristo amaliriza omulimu gw’omalayika ow’okusatu ng’attaanya obwakatonda bwe n’obuntu bw’abo 144,000, aba okuva awo okutuuka mu kiseera kyonna ekitaggwaawo—tebakola kibi. Mazima nno, kino kirabibwa yokka abo, nga Isaaya bw’agamba, abalonda “okulaba n’amaaso gaabwe, n’okuwulira n’amatu gaabwe, ne bategeera n’omutima gwabwe, ne bakyuka, ne bawona.”

On October 22, 1844 the third angel arrived as Christ suddenly came to His temple to accomplish the sealing of the one hundred and forty-four thousand. A group of Millerites then followed Christ into the Most Holy Place, even though they thereafter ceased to follow the advancing light of the third angel and repeated the rebellion of the first Kadesh, and were assigned to wander in the wilderness of Laodicea until they all died.

Ku 22 Okitobba 1844, Omulayika ow’okusatu yatuuka, nga Kristo mu bwangu yayingidde mu yeekaalu ye okutuukiriza omulimu gw’okuteekako akabonero ku 144,000. Ekibinja ky’Abamillerite ne bagoberera Kristo ne bayingira naye mu Kifo Ekitukuvu Ennyo, newaakubadde oluvannyuma ne baalekera awo okugoberera ekitangaala ekyeyongera eky’omulayika ow’okusatu ne baddamu okuzzaayo okujeemera kwa Kadesi ey’olubereberye, era ne baalagirwa okubuubuuka mu ddungu lya Lawodikiya okutuusa lwe baafa bonna.

When Christ suddenly entered the Most Holy Place, the combination of divinity and humanity represented the work He was prepared to accomplish, and that work was symbolically represented by the Wonderful Linguist with two witnesses. Those witnesses were Habakkuk and John. In chapter TWO verse TWENTY, of both books, October 22, 1844 is identified. One emphasized the work of atonement (at-one-ment), that began on that date, and the other identified a temple that was to be cleansed.

Bwe Kristo yayingira mu bwangu Ekitukuvu Ennyo, okwegatta kw’obwa-Katonda n’obuntu kwe kwakiikirira omulimu gwe yayetegekera okutuukiriza, era omulimu ogwo gwayimiririzibwa mu ngeri y’ekifaananyi ng’akiikiriddwa Omukugu omuwuunyisa mu nnimi awamu n’abajulizi babiri. Abo bajulizi baali Habakkuku ne Yokaana. Mu kyapitulu eky’Okubiri, olunnyiriri amakumi bbiri, mu bitabo byombi, olunaku lwa 22 Okitobba 1844 lwalagibwa. Omu yasimbira ku mulimu gw’okutangirizibwa (okubeera kimu), ogw’aatandika ku lunaku olwo, ate omulala yalambulula yeekaalu eyalina okutuukuzibwa.

The temple He suddenly came to is represented by the temple which had been trampled down by the daily (paganism) and the abomination of desolation (papalism) powers. The temple also represented Christ, who is the temple that was destroyed and then raised up in three days. It also represented the temple of the Millerites that was erected in forty-six years from 1798 unto 1844. It also represented the human temple, which is organized by the forty-six chromosomes and defines and governs a human body’s genetic makeup. It is not an accident that every cell in the human body is fully replaced every twenty-five hundred and twenty days.

Yeekaalu gye yayingiramu amangu ddala eragirirwa ng’eye yeekaalu eyalinyiririzibwa obuyinza bw’eky’obulijjo (obupagani) n’ekikolwa eky’ensonyiisa eky’okuzikiriza (obufuzi bwa Papa). Yeekaalu era yalaga Kristo, oyo ye yeekaalu eyamenyebwa era oluvannyuma ne ezimbibwa bupya mu nnaku ssatu. Era yalaga yeekaalu y’aba Millerite eyazimbibwa mu myaka amakumi ana mu mukaaga okuva mu 1798 okutuuka mu 1844. Era yalaga ne yeekaalu ey’omuntu, etegekebwa eza chromosome amakumi ana mu mukaaga, ezo ezitegeeza era ezifuga enteekateeka y’obusikirize ey’omubiri gw’omuntu. Si kyagwirawo nti buli sele mu mubiri gw’omuntu eddibwamu ddala buli ennaku 2520.

In all these divine illustrations of the temple, that represent Christ’s work of combining divinity with humanity, divinity always precedes humanity. 1611 precedes 1831. 1776 precedes 1798. 1776 precedes 1996. 2001 precedes 2023. The Millerites followed Christ into the Most Holy Place. In the beginning God created man.

Mu bifaananyi bino byonna eby’eyeekaalu eby’obwakatonda, ebiraga omulimu gwa Kristo ogw’okugatta obwa Katonda n’obuntu, obwa Katonda bulijjo busooka obuntu. Omwaka gwa 1611 gusooka ogwa 1831. Omwaka gwa 1776 gusooka ogwa 1798. Omwaka gwa 1776 gusooka ogwa 1996. Omwaka gwa 2001 gusooka ogwa 2023. Abamillerite baagoberera Kristo ne bayingira mu Kifo Ekitukuvu Ennyo. Ku lubereberye Katonda yatonda omuntu.

We will now return to our consideration of the three waymarks of 1776, 1789 and 1798, which represent the period of preparation that typifies the sealing time. The first period represented by 1776, the Declaration of Independence, and the period of the two Continental Congresses; and the second period represented by 1789, the Constitution, and the period of the Articles of Confederation unto 1798.

Kati tuddayo ku kutunuulira kwaffe ku bubonero busatu obulaga ekkubo obukwata ku 1776, 1789 ne 1798, ebyo ebikiikirira ekiseera ky’okuteekateeka ekifaananyiriza ekiseera eky’okuteekebwako akabonero. Ekiseera ekisooka kikiikirirwa 1776, Okulangirirwa kw’Obwetwaze, era n’ekiseera ky’amakungaano ababiri g’Olukiiko lwa Kontinenti; ate ekiseera ekyokubiri kikiikirirwa 1789, Ssemateeka, era n’ekiseera ky’Ebiwandiiko by’Endagaano y’Okwegatta okutuuka mu 1798.

The secret of the image of the beasts, which is the truth that the eighth head is of the seven heads, is identified in both periods. It is also identified in the third waymark of that history, but that waymark is addressing the eighth, being of the seven, as fulfilled by the papacy. The first two periods represent the fulfillment of the eighth being of the seven within the United States.

Ekyama ky’ekifaananyi ky’ensolo, eky’amazima nti omutwe ogw’omunaana gwa ku mitwe omusanvu, kizuliddwa mu biseera byombi. Kizuliddwa era mu kabonero akasatu ak’ebyafaayo eyo, naye akabonero ako kakwata ku mutwe ogw’omunaana, nga gwa ku mitwe omusanvu, nga kituukirizibwa obwapapa. Ebiseera ebibiri ebyasooka biyimirira okutuukirira kw’omutwe ogw’omunaana nga gwa ku mitwe omusanvu mu United States.

The United States consists of two horns, one is associated with a man and the other with a woman. The man is the political power, it is the Republican horn. The woman is the religious power, it is the Protestant horn. Therefore, the period represented by 1776, and the Declaration of Independence, is representing the Protestant horn, for divinity always precedes humanity. The period represented by 1789, and the Constitution, is representing the Republican horn.

Amasaza Amagatte g’Amerika galimu empembe bbiri; emu eyungibwako n’omusajja, endala n’omukazi. Omusajja ye obuyinza bw’ebyobufuzi; y’empembe eya Republican. Omukazi ye obuyinza bw’eddiini; y’empembe eya Protestant. Kale, ekiseera ekiyimiririrwa 1776 n’Okulangirirwa kw’Obwetwaze kiyimirira empembe eya Protestant, kubanga obwakatonda bulikiseera bukulembera obuntu. Ekiseera ekiyimiririrwa 1789 ne Ssemateeka kiyimirira empembe eya Republican.

In 2020, both horns were slain by modern satanic atheistic dragon powers. The true Protestant horn was slain on July 18, 2020, and the Republican horn was slain afterwards on November 3, 2020. In 2023, the two witnesses stood up, and the world which had been rejoicing over their dead bodies, began to fear.

Mu 2020, amasanga gombi gaattibwa n’amaanyi ag’omu kiseera kino aga Sitaani, ag’obutakkiriza mu Katonda, era ag’ejjoka eddene. Akasanga aka-Protestanti ak’amazima kaattibwa nga 18 Julaayi 2020, ate n’akasanga aka Repabulikaani kaattibwa oluvannyuma nga 3 Novemba 2020. Mu 2023, abajulizi ababiri baayimuka, n’ensi eyali esanyukira ku mirambo gyabwe ne yatandika okutya.

In 2023, the final work of the sealing of the one hundred and forty-four thousand began in the final generation of earth’s history. Divinity is now being combined with humanity for eternity, as the faithful of the last days reproduce for eternity—the image of Christ.

Mu 2023, omulimu ogw’enkomerero ogw’okutekako akabonero ku 144,000 gwatandika mu mulembe ow’enkomerero ogw’ebyafaayo by’ensi. Obwakatonda kati bugattibwa n’obuntu okumala emirembe gyonna, nga abeesigwa b’ennaku ez’enkomerero balabisa ekifaananyi kya Kristo okumala emirembe gyonna.

In 2023, the final work of combining the apostate Church with the apostate State in the nation of the earth beast began. The structure of power represented by the papacy, consisting of an apostate Church ruling over an apostate State was then being set up, and reproducing the image of the beast.

Mu 2023, omulimu ogw’enkomerero ogw’okugatta Ekkanisa eyakyewaggula ne Gavumenti eyakyewaggula mu ggwanga ery’ensolo eva mu nsi gwatandika. Entekkateeka y’obuyinza eyayimiririzibwa obupapa, erimu Ekkanisa eyakyewaggula efuga Gavumenti eyakyewaggula, yali etekebwawo mu kiseera ekyo, era nga ekoppa ekifaananyi ky’ensolo.

The great test for those who have been called is the test of seeing the formation of the image of the beast, as represented by the “voices, lightnings, thunders” and the coming “earthquake.” The sealing time is the period where every vision finds its perfect effect (fulfillment). In the period of preparation from 1776 unto 1798, that typifies the sealing time, there were wheels within wheels, which is part of the vision which Ezekiel saw when he looked into the Most Holy Place, in the sealing time of the one hundred and forty-four thousand. Those wheels, Sister White identifies as the “complex interplay of human events.” The period of preparation from 1776 to 1798 contained some of those “complex interplays of human events,” that should be noted.

Ekigezo ekikulu eri abo abayitiddwa kye kigezo eky’okulaba okutondebwa kw’ekifaananyi ky’ekisolo, nga kiriikirirwa "amaloboozi, amasannyalaze, n’okutera kw’enkuba" n’ekijja "ekikankano." Ekiseera eky’okuteekebwako akabonero kye kipindi mwe ebyolesebwa byonna bituukirira bulungi ddala (okutuukirizibwa). Mu kipindi eky’okweetegekera okuva mu 1776 okutuuka mu 1798, ekyo ekiraga ng’ekifaananyi ky’ekiseera eky’okuteekebwako akabonero, waaliwo emipiira mu mipiira, ekyo kyali kitundu ky’ekyolesebwa Ezekyeri kye yalaba bwe yatunuulira mu Ekifo Ekitukuvu Ennyo, mu kiseera eky’okuteekebwako akabonero ky’abantu 144,000. Emipiira egyo, Mukyala White agabiita "obukwataganya obwenjawulo obuzibu mu nsonga z’abantu." Ekipindi eky’okweetegekera okuva mu 1776 okutuuka mu 1798 kyalimu ebimu ku "obukwataganya obwenjawulo obuzibu mu nsonga z’abantu," ebyetaaga okutekebwako omutwe.

One is associated with the truth that Revolutionary France typified the United States. Both nations place the papacy on the throne of the earth, and both take her down. Both nations dedicate their military and economic power to accomplish that work. Both nations suddenly remove their established religions to become Catholic. Both nations suffer an “earthquake” that overthrows their established governments. Both nations histories are tied together with 1789, for in 1789, the French Revolution began and the US Constitution took effect.

Ekimu kigattiddwa n’amazima nti Bufalansa ey’Enkyukakyuka yali ekifaananyi kya Amerika. Eggwanga byombi biteeka obwa Papa ku ntebe y’ensi, era byombi bimuggya ku ntebe. Eggwanga byombi biwaayo amaanyi g’amaggye gaabyo n’amaanyi g’eby’enfuna okutuukiriza omulimu ogwo. Eggwanga byombi mu bwangu biggyawo eddiini zaabyo ezateekebwawo ne byeyungira Obukatoliki. Eggwanga byombi bifuna 'omusisi' ogusuula wansi gavumenti zaabyo eziteekeddwawo. Ebyafaayo by’eggwanga byombi bisibiddwa wamu ku mwaka gwa 1789, kubanga mu mwaka gwa 1789 Enkyukakyuka ey’e Bufalansa yatandika era Ssemateeka gwa Amerika ne gutuuka mu nkola.

The French Revolution lasted ten years. Napoleon Bonaparte rose to power during the latter stages of the French Revolution. He became a prominent military leader and played a key role in the French government following his successful coup on November 9, 1799, which led to him becoming the First Consul of the French Republic.

Enkyukakyuka eya Bufalansa yamala emyaka kkumi. Napoleon Bonaparte yalinnya mu buyinza mu bitundu eby’enkomerero by’Enkyukakyuka eya Bufalansa. Yafuuka omukulembeze w’amagye omumanyike era n’akola omugaso omukulu mu gavumenti ya Bufalansa oluvannyuma lw’okukwata kwe obuyinza okwavaamu obuwanguzi ku Novemba 9, 1799, ekyamuviirako okufuuka First Consul wa Ripabuliika eya Bufalansa.

In the second period of the preparation period of 1776 to 1798, the man who was the eighth (not in sequence), that was of the seven, was John Hancock. He was one of the eight presidents in the second period represented by 1789 (the year of the French Revolution). He was the only one of those eight presidents, who had also presided as president in the first period, represented by 1776. In this prophetic sense he was the eighth, that was of the seven.

Mu kitundu eky'okubiri eky'ekiseera ky'okwetegekera okuva 1776 okutuuka 1798, omusajja eyali omunaana (si mu mfululizo), eyava mu musanvu, ye John Hancock. Yali omu ku ba Pulezidenti munaana mu kitundu eky'okubiri ekikikirirwa 1789 (omwaka w’Enkyukakyuka eya Bufalansa). Yali yekka ku abo ba Pulezidenti munaana eyali era n’akulembera ng’a Pulezidenti mu kitundu ekyasooka ekikikirirwa 1776. Mu ngeri eno ey’obunnabbi yali omunaana, eyava mu musanvu.

He is the signature of the human period, for the first period represents the divine, and he is therefore the signature that ties both periods together (the divine and the human). His signature is the most well-known signature in human history, and it represented more than his wonderful penmanship.

Ye omukono ogw’ekiseera ky’abantu, kubanga ekiseera ekisooka kiyimirira Obwakatonda, era n’aba omukono ogugatta ebiseera byombi wamu (eky’Obwakatonda n’eky’abantu). Omukono gwe gwe gumanyiddwa ennyo okusinga mu byafaayo by’abantu, era guyimirira ebisingawo ku kuwandiika kwe okwa bulungi ennyo.

John Hancock’s signature on the Declaration of Independence is the most famous signature in history. His large and flamboyant signature has become iconic, symbolizing American independence and the defiance of the American colonies against British rule. Hancock, who was President of the Continental Congress at the time the Declaration was signed in 1776, reportedly signed his name prominently to ensure that King George III could read it without his spectacles, symbolizing his boldness and commitment to the cause of independence.

Omukono gwa John Hancock ku Ekiwandiiko ky’Okulangirirwa kw’Obwetwaze gwe mukono ogwasinga okumanyibwa mu byafaayo. Omukono gwe omunene era ogulabika nnyo gwafuuse akabonero, nga gulaga obwetwaze bw’Amerika n’okujeema kw’amakoloni g’Amerika ku bufuzi bwa Bungereza. Hancock, eyali Pulezidenti w’Olukiiko olwa Kontinenti mu kiseera Ekiwandiiko ky’Okulangirirwa kw’Obwetwaze bwe baakisayinira mu 1776, kigambibwa nti yateeka omukono gwe nga gulabika nnyo okakasa nti Kabaka George III asobola okugusoma nga tayambadde engaasi, nga kiraga obugumu bwe n’okunywerera ku nsonga y’obwetwaze.

Hancock was one of the eight presidents from the period represented by 1789, but he was of the seven men who were presidents in the period represented by 1776. He was the president when the Declaration of Independence was signed. Hancock ties the two periods together with his human signature, and he is located in both the first history and the second history. The first history represents the divine and the second represent the human, and the signature that ties the two histories together is the signature of the Wonderful Linguist that employed a human instrument to combine the divine period represented by 1776, with the human period represented by 1789.

Hancock yali omu ku bapulezidenti munaana ab’omu kiseera ekiyimiriddwa 1789, naye yali omu ku basajja musanvu abaali bapulezidenti mu kiseera ekiyimiriddwa 1776. Yali pulezidenti nga baasayina Declaration of Independence. Hancock agatta ebiseera byombi ng’akozesa omukono gwe ogw’obuntu, era asangibwa mu byafaayo ebyasooka n’eby’okubiri byombi. Ebyafaayo ebyasooka biyimirira eby’obutukuvu ate eby’okubiri biyimirira eby’obuntu, era omukono ogugatta ebyafaayo byombi gwe mukono gw’Omukugu w’ennimi ey’ewuunyisa eyakozesa ekikozesebwa ky’obuntu okugatta ekiseera eky’obutukuvu ekiyimiriddwa 1776 n’ekiseera eky’obuntu ekiyimiriddwa 1789.

There is only one other signature in the history of the world that competes with the Hancock’s signature in terms of recognition, and it is also a signature associated with 1789, and the French Revolution. The signature contains the same type of boldness that Hancock intended to convey, and it is found in the history of France.

Waliwo omukono omulala gumu gwokka mu byafaayo by’ensi yonna ogupikanya n’ogwa Hancock mu kumanyibwa, era gukwatagana ne 1789 n’Empinduka eya Bufalansa. Omukono guno gulimu obuvumu bw’engeri emu bwe Hancock yali ayagala okulaga, era gusangibwa mu byafaayo bya Bufalansa.

In terms of global recognition and symbolic significance, the signature of Napoleon Bonaparte has a status that compares to John Hancock’s, albeit in a different historical and cultural context. Napoleon, a prominent military and political leader of France, left a significant mark on European and global history, especially during the Napoleonic Wars. His signature, often characterized by its bold and distinctive style, came to symbolize his powerful influence and the sweeping changes he brought to Europe, including legal reforms known as the Napoleonic Code.

Mu ngeri y'okumanyibwa kw'ensi yonna n'amakulu ag'akabonero, omukono gwa Napoleon Bonaparte gulina ekitiibwa ekigerageranyizibwa n'ogwa John Hancock, newankubadde nga mu mbeera y'ebyafaayo n'ennono eyawukana. Napoleon, omukulembeze w'amagye n'ebyobufuzi omumanyike ow'e Bufalansa, yaleka akabonero akakulu ku byafaayo by'e Bulaaya n'eby'ensi yonna, singira nnyo mu ntalo eza Napoleon. Omukono gwe, emirundi mingi gw'amanyikiddwa olw'engeri y'agwo ey'obuvumu era ey'enjawulo, gwafuuka akabonero k'obusikirize bwe obw'amaanyi n'enkyukakyuka ennene ze yaleeta mu Bulaaya, omuli n'enkyukakyuka mu mateeka ezimanyiddwa nga Koodi ya Napoleoni.

Like Hancock’s signature, which symbolizes defiance against British rule and the quest for American independence, Napoleon’s signature represents a different kind of boldness and ambition—the reshaping of European political boundaries and the promotion of French revolutionary ideals. Both signatures are emblematic of their respective historical figures’ roles in shaping the destinies of their nations and the broader implications of their actions on world history.

Ng’omukono gwa Hancock, ogusimbolera okujeemera obufuzi bw’Abangereza n’okunoonya obwetwaze bwa Amerika, omukono gwa Napoleon gulaga ekika ekirala ky’obugumu n’okwegomba okuyitirira—okukyusa ensalo z’ebyobufuzi e Yuropu n’okukuzzaamu amaanyi ebigendererwa by’Enkyukakyuka ey’e Bufalansa. Emikono gyombi giyimirira ng’obubonero bw’emirimu gye buli omu ku b’abo ab’enjawulo mu byafaayo yalinamu mu kuteekateeka eby’omumaaso by’amawanga gaabwe, wamu n’ebyava mu bikolwa byabwe ebisingako obugazi ku byafaayo by’ensi yonna.

When Ezekiel saw the wheels within the wheels, representing the complex interplay of human events during the history of the sealing time of the one hundred and forty-four thousand, one of those wheels had been typified by a wheel in 1789, when the Constitution of the United States, the beast with a Republican horn and a Protestant horn, intersected with France the beast with the horn of Egypt and the horn of Sodom.

Bwe Ezekyeri yalaba agali mu mutima gw’agali, nga gakiikirira enkolagana enzibu ey’ebintu eby’abantu mu byafaayo by’ekiseera eky’okuteekebwako akabonero kw’abo 144,000, kimu ku magali ago kyafaananyizibwa ng’ekigali eky’omwaka gwa 1789, lwe yayingira mu nkola Ssemateeka gwa United States, ensolo erina ennyanga ey’ObweRepubulika n’ennyanga ey’ObuProtesitanti, ne yeesisinkana ne Bufalansa, ensolo erina ennyanga ey’e Misiri n’ennyanga ey’e Sodomu.

From 1789, onward to 1799, France was convulsed with an “earthquake” that originated with the beast of atheism that came from the bottomless pit. In the sealing time of the one hundred and forty-four thousand, 1789 represents the period beginning on July 18, 2020, when the beast of atheism overthrew and slew the horn of true Protestantism, and then on November 3, 2020 the beast of atheism also overthrew and slew the horn of Republicanism. The wheel of 1789 represents the wheel of 2020, as represented by July 18 (divinity), and November 3, 2020 (humanity).

Okuva mu 1789 okutuuka mu 1799, Bufalansa bwakankanyizibwa “ekikankano” ekyava ku nsolo y’obutakkiriza nti waliwo Katonda eyava mu bbinnya eritaliiko nkomo. Mu kiseera eky’okuteekebwako akabonero kw’abantu 144,000, omwaka gwa 1789 guyimirira ekiseera ekitandika nga Julaayi 18, 2020, ensolo y’obutakkiriza nti waliwo Katonda lwe yasuula wansi era n’atta ensingo y’ObuPorotesitanti obw’amazima; era ne ku Novemba 3, 2020, ensolo y’obutakkiriza nti waliwo Katonda era nayo n’asuula wansi era n’atta ensingo y’ObuRepubulika. Omuzingo gwa 1789 guyimirira omuzingo gwa 2020, nga bwe kulagirwa mu Julaayi 18 (Obwakatonda), ne Novemba 3, 2020 (Obuntu).

God’s signature, as represented by humanity, is found in the world’s two most famous signatures, that are both tied to 1789, and both represent the powers who place and remove the papacy from the throne of the earth. 1789, as the middle of the three waymarks that represent God’s signature of truth, possesses the signature of “thirteen” colonies and the “rebellion” of the French Revolution.

Omukono gwa Katonda, nga bwe gulagiddwa mu bantu, gusangibwa mu saayini ebbiri ezisinga okumanyibwa mu nsi, zombi ezikwatagana ne 1789, era zombi zikiraga amaanyi agateeka n'agaggyawo obwa Paapa ku nnamulondo y'ensi. Omwaka gwa 1789, nga guli wakati w'obubonero busatu obulaga omukono gwa Katonda ogw'amazima, gulina omukono ogw'amatwale 'kumi na ssatu' n' 'okujeemera' kw'Enkyukakyuka ey'e Bufalansa.

1789, unto 1799, represents the history of the French Revolution, and the number ten represents a test. 1789 is the first letter of “truth”, and 1799 represents the last letter of the period in France. The middle period was marked by the execution of the king of France in 1793, as the citizens rebelled against his arrogant kingly rule.

Okuva mu 1789 okutuuka mu 1799 kuyimirira ebyafaayo by'Enkyukakyuka eya Bufalansa, ate omuwendo gwa kkumi guyimirira okukemebwa. 1789 ye nnukuta esooka mu 'amazima', ate 1799 kiyimirira ennukuta esembayo ey'ekiseera ekyo mu Bufalansa. Ekiseera eky'omu wakati kyalambibwa n'okutemulwa omutwe kwa kabaka wa Bufalansa mu 1793, nga abatuuze ne beewakanyiza obufuzi bwe bwa kabaka obw'ekyejo.

> “The gospel of peace which France had rejected was to be only too surely rooted out, and terrible would be the results. On the 21st of January, 1793, two hundred and fifty-eight years from the very day that fully committed France to the persecution of the Reformers, another procession, with a far different purpose, passed through the streets of Paris.” The Great Controversy, 230.

> "Enjiri ey’emirembe Abafaransa gye baali bagaanye yandiggibwawo ddala, era ebyavaamu byandibadde eby’entiisa. Ku lunaku lwa 21, omwezi gwa Januwale, mu mwaka gwa 1793, emyaka bikumi bibiri mu ataano n’omunaana okuva ku lunaku lwo ddala lwe Bufalansa yeewaayo mu bujjuvu mu kutulugunya Abatereeza, ekibinja ekirala ky’abantu, nga n’ekigendererwa kyakyo kyawukana nnyo, kyayita mu nguudo za Parisi." The Great Controversy, 230.

1789 marked the rebellion of the thirteenth letter for the two horned beast of the United States, and the first letter for the two-horned beast of France. France’s middle letter was 1793, when the king of France had his head removed, and Napoleon represented the last letter when he took control of the government in 1799. The signature of “truth” in the history of the overthrow of France, represented by 1789, 1793, and 1799 is a prophetic wheel that is tied together with the prophetic wheel of 1776, 1789, and 1798.

Omwaka gwa 1789 gwalambika obuyeekera bw’ennukuta ey’ekkumi n’asatu eri ensolo ey’empondo bbiri eya Amerika, era gwali ennukuta esooka eri ensolo ey’empondo bbiri eya Bufalansa. Ennukuta ey’omu wakati eya Bufalansa yali 1793, bwe kabaka wa Bufalansa yatemebwako omutwe, ate Napoleon n’akiikirira ennukuta ey’enkomerero bwe yafuna obukulembeze bwa gavumenti mu 1799. Akabonero ka 'mazima' mu byafaayo by’okusuulawo obukulembeze bwa Bufalansa, okukiikirirwa 1789, 1793 ne 1799, kye nkulungo y’obunnabbi eyasibiddwa wamu n’enkulungo y’obunnabbi eya 1776, 1789 ne 1798.

Both histories contain the two most famous signatures in human history, thus tying the divine signature of “truth” together with two human signatures. Both wheels are connected with the thirteenth letter in the period of the sealing of the one hundred and forty-four thousand, which is the period from the slaying of the two witnesses in 2020, until they stood up in 2023, which is marked by October 7, 2023.

Ebyafaayo byombi birimu ensayini ebbiri ezisinga okumanyibwa mu byafaayo by’abantu, kityo ne bigatta ensayini ey’obwakatonda ey’amazima wamu n’ensayini z’abantu ebbiri. Emipiira ebyombi gikwataganiddwa ne nnukuta ey’ekkumin’esatu mu kiseera ky’okutekebwako akabonero kw’abantu 144,000, kye kiseera okuva ku kuttibwa kw’abajulirwa ababiri mu 2020 okutuusa lwe baayimirira mu 2023, ekirambikiddwa nga 7 October 2023.

We will continue our study in the next article.

Tujja okugenda mu maaso n’okusoma kwaffe mu kiwandiiko ekiddako.

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