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# The Hidden History of Verse Forty - Number Seven

Ebyafaayo Ekkwekeddwa ery’Olunyiriri Olw’Amakumi Ana - Omuwendo Omusanvu

Eleven and Twenty-Two

Kkumi n’Abiri mu Bbiri

Author

Jeff Pippenger

Published

April 4, 2026

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Daniel chapter eleven verse sixteen and verse twenty-two both align with the soon coming Sunday law. Verse ten’s fulfillment in 1989 led to the Ukrainian War in 2014, as represented by the battle of Raphia’s fulfillment of verse eleven in 217 BC. Verse eleven unto verse sixteen is also verse eleven unto verse twenty-two; so, the hidden history of verse forty, as represented in verses eleven through sixteen is also represented as the history of verse eleven unto twenty-two. The hidden history of verse forty is represented by eleven through twenty-two.

Danyeri essuula ey’ekkumi n’emu, olunyiriri olw’ekkumi n’omukaaga n’olunyiriri olw’amakumi abiri mu bbiri byombi bikwatagana n’etteeka lya Ssande erigenda okujja mangu. Okutuukirizibwa kw’olunyiriri olw’ekkumi mu 1989 kwaleeta Olutalo lw’e Ukraine mu 2014, nga bwe kiragibwa olutalo lw’e Raphia mu kutuukirizibwa kw’olunyiriri olw’ekkumi n’olumu mu 217 BC. Olunyiriri olw’ekkumi n’olumu okutuuka ku lw’ekkumi n’omukaaga era lwe lunyiriri olw’ekkumi n’olumu okutuuka ku lw’amakumi abiri mu bbiri; n’olwekyo, ebyafaayo ebikwekeddwa eby’olunyiriri olw’amakumi ana, nga bwe biragibwa mu nnyiriri okuva ku kkumi n’olumu okutuuka ku kkumi n’omukaaga, era biragibwa ng’ebyafaayo eby’olunyiriri olw’ekkumi n’olumu okutuuka ku lw’amakumi abiri mu bbiri. Ebyafaayo ebikwekeddwa eby’olunyiriri olw’amakumi ana biragibwa mu nnyiriri okuva ku kkumi n’olumu okutuuka ku lw’amakumi abiri mu bbiri.

## Chapters Eleven through Twenty-two

Essuula Ekkumi n’Emu okutuuka ku abiri mu bbiri

That hidden history is also represented in chapters eleven through twenty-two of Genesis, Matthew, Revelation and The Desire of Ages. Those four witnesses of chapters “eleven through twenty-two” align with the hidden history, for the hidden history is verses eleven through twenty-two in Daniel eleven. The center of the four witnesses always identify the sign of the covenant, beginning with the covenant of death represented by Nimrod in chapter eleven in Genesis and ending with the whore of Rome in chapter seventeen of Revelation.

Ebyafaayo ekwekeddwa eyo nayo ekiikirirwa mu ssuula kkumi n’emu okutuuka ku abiri mu bbiri ez’omu Olubereberye, Matayo, Okubikkulirwa ne The Desire of Ages. Abajulizi abo abana ab’ensuula “kkumi n’emu okutuuka ku abiri mu bbiri” bakkiriziganya n’ebyafaayo ebikwese, kubanga ebyafaayo ebikwese bye nnyiriri kkumi n’emu okutuuka ku abiri mu bbiri mu Danyeri kkumi n’emu. Enkondo y’abajulizi abo abana bulijjo eraga akabonero k’endagaano, ng’etandikira ku ndagaano y’okufa ekiikirirwa Nimulo mu ssuula kkumi n’emu mu Olubereberye, era n’ekoma ku malaaya w’e Rooma mu ssuula kkumi n’omusanvu ez’Okubikkulirwa.

## Seventeen

Cumisaan keessaa torbaafi tokko keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa keessaa torba keessaa tokko

With the exception of Matthew, the four witnesses identify chapter seventeen as the midpoint of the period they illustrate. The number seventeen is also found three times in the three two hundred and fifty-year prophecies that began at 457 BC, 64 and 1776. Two of those lines, (the first and the last) identify a midpoint when the first line of 457 BC ended in 207 BC and the last line of 1776 ends in 2026. 207 BC was between the battles of Raphia and Panium, and 2026 is the midterm of the final president of the United States.

Okuggyako Matayo, abajulirwa abana bategeeza essuula ey’ekkumi n’omusanvu ng’eri wakati mu kiseera kye booleka. Ennamba kkumi na musanvu era esangibwa emirundi esatu mu nnabbi ez’ebiseera ebisatu eby’emyaka ebikumi bibiri mu amakumi ataano, ebyatandika mu 457 BC, 64 ne 1776. Emmigo egyo ebiri, (ogw’olubereberye n’ogw’enkomerero) ziraga ekkubo erya wakati, nga olusooka olwa 457 BC lwakoma mu 207 BC era olusembayo olwa 1776 lukoma mu 2026. Mu 207 BC mwali wakati w’entalo za Raphia ne Panium, era 2026 kye kiseera ekya wakati eky’omukulembeze omusembayo owa United States.

Within the three two-hundred and fifty year lines, Ptolemy reigned for seventeen years. There are seventeen years between 313 and 330 in Nero’s line and there was seventeen years between the battles of Raphia in 217 BC and the battle of Panium in 200 BC. Three of the four witnesses of chapters eleven unto twenty-two mark their exact midpoint as chapters seventeen. Therefore, the hidden history of verse forty is represented in verses eleven through twenty-two of the same chapter, and the four witnesses of chapters eleven through twenty-two align with those very same verses. The fulfillment of each of the three 250-year prophecies align with the very same history. The midpoint is emphasized as a waymark, and it is especially identified as the symbol of the covenant and seal of God’s people.

Munda mu nnnyiriri essatu eza myaka ebikumi bibiri mu ataano, Ptolemy yafuga okumala emyaka kkumi na musanvu. Waliwo emyaka kkumi na musanvu wakati wa 313 ne 330 mu lunyiriri lwa Nero, era waliwo emyaka kkumi na musanvu wakati w’entalo ya Raphia mu 217 BC n’entalo ya Panium mu 200 BC. Basatu ku bajulirwa abana ab’amasuula ekkumi n’emu okutuuka ku abiri mu bbiri balaga wakati waabwe ddala ng’amasuula kkumi na musanvu. N’olwekyo, ebyafaayo eby’ekyama eby’olunyiriri amakumi ana biragibwa mu nnyiriri kkumi na emu okutuuka ku abiri mu bbiri ez’essuula eyo yennyini, era abajulirwa abana ab’amasuula kkumi na emu okutuuka ku abiri mu bbiri bakwatagana n’ennyiriri ezo ezo zennyini. Okutuukirira kwa buli emu ku bunnabbi obusatu obwa myaka 250 kukwatagana n’ebyafaayo bye bimu ddala. Wakati awo kussibwako amaanyi ng’akabonero ak’ekkubo, era naddala kategeezebwa ng’akabonero ak’endagaano era n’envumbo y’abantu ba Katonda.

## Daniel Twelve

Danyeri Ekkumi n’Ebiri

Verses seven, eleven and twelve of Daniel chapter twelve identify the final period of the sealing of the one hundred and forty-four thousand. Verse seven identifies December 31, 2023, verse twelve identifies July 18, 2020. The scattering of verse seven that ended on December 31, 2023, which had begun on July 18, 2020 was represented in the alpha and omega of the three verses of prophetic time located in Daniel twelve. The middle verse of 1,290 years identifies the history of 1989 to the soon coming Sunday law as 30, and then 1,260 to the close of human probation. Thirty years representing the age of the priesthood of the one hundred and forty-four thousand and 1260 years typifying the symbolic forty-two months of Revelation thirteen.

Ennyiriri musanvu, kkumi na emu ne kkumi na bbiri ez’omu ssuula ey’ekkumi n’ebiri eya Danyeri ziraga ekiseera eky’enkomerero eky’okuweebwa akabonero akasibiddwa ku emitwalo kikumi mu enkumi ana mu enkumi nnya. Olunyiriri olusooka ku musanvu lulaga nga 31 Desemba 2023, ate olwa kkumi na bbiri lulaga nga 18 Jjulaayi 2020. Okusaasaana okw’olunyiriri olusooka ku musanvu okwakoma nga 31 Desemba 2023, era okwali kutandise nga 18 Jjulaayi 2020, kwali kukiikiriddwa mu alfa ne omega y’ennyiriri essatu ez’ekiseera eky’obunnabbi eziri mu Danyeri kkumi n’ebiri. Olunyiriri olwa wakati olw’emyaka 1,290 lulaga ebyafaayo okuva mu 1989 okutuuka ku tteeka lya Ssande ery’okuja amangu nga 30, era oluvannyuma 1,260 okutuuka ku kuggalwa kw’ekiseera ky’okusalirwamu kw’abantu. Emyaka amakumi asatu ng’ekiikirira emyaka gy’obwakabona obw’emitwalo kikumi mu enkumi ana mu enkumi nnya, ne myaka 1260 ng’efaananya emyezi amakumi ana mu ebiri egy’akabonero ey’omu Okubikkulirwa kkumi na ssatu.

The dual prophecy of 30 followed by twelve hundred and sixty years is a symbol of Abraham and Pauls’ dual covenant prophecy of 400 and 430 years. The midpoint of the three verses of time in Daniel twelve represents the rebellion of the thirteenth letter, while also emphasizing the covenant and sealing of the one hundred and forty-four thousand. The three verses also align with the hidden history, and add another witness of the emphasis of the midpoint being a symbol of the covenant.

Obunnabbi obw’emirundi ebiri obw’emyaka 30 obuddirira egy’omwaka lukumi mu bibiri mu nkaaga, kabonero k’obunnabbi bw’endagaano obw’emirundi ebiri obwa Ibulayimu ne Pawulo obw’emyaka 400 ne 430. Ekitundu eky’omu makkati eky’ennyiriri essatu ez’ekiseera mu Danyeri essuula 12 kikiikirira obujeemu bw’ennukuta ey’ekkumi n’essatu, ate era nga kitegeeza n’okunyweza endagaano n’okuteekebwako akabonero kw’abo emitwalo kkumi n’enkumi nnya mu enkumi. Ennyiriri ezo essatu nazo zikwatagana n’ebyafaayo eby’ekyama, era zongerako omujulirwa omulala ku kunyweza ensonga nti ekitundu eky’omu makkati kabonero k’endagaano.

## Spring and Fall

Impeshyi n’Itumba

With all these lines we must include the three witnesses of the spring and fall feasts located in Leviticus twenty-three aligned and combined with the Pentecostal season in the history of the cross. There the chapter is twenty-three, which is a symbol of Christ work of atonement. The chapter is made up of forty-four verses, symbolically representing October 22, 1844. October 22 represents 22 days in October, beginning with the first day and ending on the twenty-second day, thus bearing the credentials of the Hebrew alphabet. October being the tenth month, when multiplied by the twenty-second day equals 220.

N’olwekyo bino byonna, tulina okugattamu abajulirwa basatu ab’ennaku enkulu ez’omu ttoggo n’ez’omu kugwa, ezisangibwa mu Eby’Abaleevi abiri mu bisatu, nga zitereezeddwa ne zigattibwa n’omulembe gwa Pentekoote mu byafaayo by’omusaalaba. Awo essuula eri ey’amakumi abiri mu esatu, ekiraga omulimu gwa Kristo ogw’okutangirira. Essuula eno erimu ennyiriri amakumi ana mu nnya, mu ngeri ey’obubonero nga zikiikirira October 22, 1844. October 22 ekiikirira ennaku abiri mu bbiri ez’omu October, nga zitandikira ku lunaku olusooka ne zikoma ku lunaku olw’amakumi abiri mu bbiri, bwe zityo nga zirina obukakafu bw’ennukuta z’Olwebbulaniya. October nga gwe mwezi ogw’ekkumi, bwe gukubisibwa n’olunaku olw’amakumi abiri mu bbiri, bivaamu 220.

In the Hebrew calendar the tenth day of the seventh month was the Day of Atonement, and ten times seven is seventy, a symbol of probationary time. The twenty-three hundred years ended in 1844 when the third angel arrived, as typified by the third decree that initiated the period. There was seventy weeks determined as probationary time then allotted to ancient literal Israel at the beginning of the 2,300 days, and at the ending of those days the probationary period for modern spiritual Israel was represented by the tenth day of the seventh month, which equates to seventy. October 22, 1844 typifies the soon coming Sunday law, and it is there that the symbolic seventy years of probationary time ends for Seventh-day Adventism, as it did for the Jews when Stephen was stoned.

Mu kalenda y’Ekiyudaaya, olunaku olw’ekkumi olw’omwezi ogw’omusanvu lwe lwali Olunaku olw’Okutangirirwa, era kkumi emirundi musanvu kye nsanvu, akabonero ak’obudde obw’okugezesebwamu. Emyaka olukumi mu bibiri mu bisatu egyo n’ebikumi bisatu gyaggwaako mu 1844 malayika ow’okusatu bwe yatuuka, nga bwe kyali kifaananyizibwa etteeka ery’okusatu eryatandika ekiseera ekyo. Waaliwo wiiki nsanvu ezassibwawo ng’obudde obw’okugezesebwamu, obwaweebwa Isiraeri ow’edda owennyini ku ntandikwa y’ennaku 2,300, era ku nkomerero y’ennaku ezo ekiseera eky’okugezesebwamu eri Isiraeri ow’omwoyo ow’omulembe guno kyakiikirirwa olunaku olw’ekkumi olw’omwezi ogw’omusanvu, olwenkana nsanvu. Okitobba 22, 1844 kifaananyiriza etteeka lya Ssande erijja mangu, era eyo gye nnaku z’akabonero ez’emyaka nsanvu egy’obudde obw’okugezesebwamu zikoma eri Obwadiventi obw’Olunaku olw’Omusanvu, nga bwe kyali eri Abayudaaya Siteefano bwe yakubibwa amayinja.

1844 represents a period when two angels arrived, the second at the first disappointment and the third at the great disappointment. “44” represents a twofold message as represented by verse forty-four of Daniel eleven’s tidings out of the east and the north. Leviticus twenty-three consists of forty-four verses that divide the sacred feasts into spring and fall. Those forty-four verses represent a twofold message. The two seasons are represented by twenty-two verses each, so both the spring and fall feasts represent the Hebrew calendar’s twenty-two letters. When those two witnesses of twenty-two verses are brought together along with the Pentecostal season they produce a framework of three steps.

1844 ekiikirira ekiseera malayika babiri lwe baatuuka, owookubiri ku kusuubira okw’olubereberye okwaggwaamu amaanyi, n’owookusatu ku kusuubira okunene okwaggwaamu amaanyi. “44” ekiikirira obubaka obw’emirundi ebiri, nga bwe bukiikirirwa olunyiriri olw’amakumi ana mu buna olwa Danyeri kkumi na emu, obw’amawulire agava ebuvanjuba n’obukiika kkono. Ebyabaleevi amakumi abiri mu ssatu birimu ennyiriri amakumi ana mu nnya ezigabanya embaga entukuvu mu ttuluba ery’omusana n’ery’omutoggo. Ennyiriri ezo amakumi ana mu nnya zikiikirira obubaka obw’emirundi ebiri. Emirembe gino ebiri gikiikirirwa ennyiriri amakumi abiri mu bbiri buli gumu, n’olwekyo embaga zombi ez’olutuluba n’ez’omutoggo zikiikirira ennukuta amakumi abiri mu bbiri ez’olubala lw’Abaebbulaniya. Abajulirwa abo ababiri ab’ennyiriri amakumi abiri mu bbiri bwe bagattibwa awamu wamu n’ekiseera kya Pentekoote, bavamu ensengeka ey’emitendera esatu.

The first step is a waymark made up of three parts followed by five days, as is the last of the three waymarks. The middle waymark is the thirty days of face-to-face instruction by Christ with those who are being anointed as priests for service in the church triumphant. Leviticus twenty-three aligns with the hidden history of verse forty.

Ekkubo erisooka kwe kabonero ak’ekkubo akalimu ebitundu bisatu ne kiddirirwa ennaku ttaano, nga bwe kiri ne ku kabonero akasembayo ku bubonero obusatu obw’ekkubo. Akabonero ak’omu makkati ke nnaku amakumi asatu ez’okuyigirizibwa nga mu maaso ne Kristo eri abo abafukibwako amafuta okuba bakabona olw’okuweereza mu kkanisa ejja okuwangula. Eby’Abaleevi essuula amakumi abiri mu ssatu bikwatagana n’ebyafaayo eby’ekyama ebiri mu lunyiriri olw’amakumi ana.

## Midpoints

Ebitundu eby’omu makkati

The midpoint of the chapter eleven through chapter twenty-two line of Genesis is chapter seventeen, where the second step of the three-step covenant of Abraham and the sign of circumcision was instituted. The dead-center of all the verses located in chapter eleven unto twenty-two is Genesis 17:22:

Ekifo eky’omu makkati eky’olunyiriri okuva ku ssuula ey’ekkumi n’emu okutuuka ku ssuula ey’amakumi abiri mu bbiri eya Olubereberye kye ssuula ya kkumi na musanvu, we yateekebwawo eddiiro ery’okubiri ku ndagaano ya Ibulayimu erimu emitendera esatu, awamu n’akabonero ak’okukomola. Ennyiriri zonna ezisangibwa okuva mu ssuula ey’ekkumi n’emu okutuuka ku ya amakumi abiri mu bbiri zirina wakati ddala mu Olubereberye 17:22:

> But my covenant will I establish with Isaac, which Sarah shall bear unto thee at this set time in the next year. And he left off talking with him, and God went up from Abraham. Genesis 17:22.

> Naye endagaano yange ndiginyweza ne Isaaka, Sala gy’alikuzalira mu biro bino ebyateekebwawo omwaka ogujja. Awo n’amaliriza okwogera naye, Katonda n’ayambuka okuva eri Ibulayimu. Olubereberye 17:22.

God began speaking to Abraham in verse one and he ended his conversation in verse twenty-two, so the entire dialogue of the covenant of circumcision was placed within the prophetic context of the twenty-two letters of the Hebrew alphabet, while the theme of the twenty-two verses was the rite of circumcision, that was to be accomplished on the eighth day. The center or midpoint of the Genesis passage is God’s covenant relationship with the one hundred and forty-four thousand as represented by Abraham’s covenant of circumcision. The midpoint of Genesis’ line of chapters eleven unto twenty-two is chapter seventeen, and the absolute midpoint of the chapter is verse twenty-two where God ceases His conversation of the covenant with Abraham, thus placing the midpoint in the context of the Hebrew alphabet of twenty-two letters. The midpoint of those twenty-two verses, is of course, verse eleven.

Katonda yatandika okwogera ne Ibulayimu mu lunyiriri olw’olubereberye era n’amaliriza emboozi ye mu lunyiriri olw’amakumi abiri mu abiri n’ebiri, bwe kityo buli mboozi yonna ey’endagaano ey’okukomola n’eteerwa munda mu mbeera ey’obunnabbi ey’ennukuta amakumi abiri mu bbiri ez’ennukuta z’Olwebbulaniya; ate omulamwa gw’ennyiriri ezo amakumi abiri mu bbiri gwali mukolo gw’okukomola, ogwali ogw’okutuukirizibwa ku lunaku olw’omunaana. Ekkubo erya wakati oba ekifo eky’omu makkati eky’ekitundu kya Olubereberye kwe kuba enkolagana ya Katonda ey’endagaano n’abo akasiriivu mu bina n’ana mu enkumi kkumi na nnya, nga kino kikiikirirwa endagaano ya Ibulayimu ey’okukomola. Ekkubo erya wakati mu lunyiriri lw’essuula za Olubereberye okuva ku kkumi n’emu okutuuka ku amakumi abiri mu bbiri ye ssuula kkumi na musanvu, era ekifo ekituufu ddala eky’omu makkati eky’essuula eno kye lunyiriri olw’amakumi abiri mu abiri n’ebiri Katonda mw’akomya okwogera ne Ibulayimu ku ndagaano, bwe kityo n’ateeka ekifo eky’omu makkati mu mbeera y’ennukuta amakumi abiri mu bbiri ez’Olwebbulaniya. Ekkubo erya wakati ery’ennyiriri ezo amakumi abiri mu bbiri, mazima ddala, lwe lunyiriri olw’ekkumi n’emu.

> And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. Genesis 17:11.

> Era munaakomolanga ennyama ey’obukomole bwammwe; era kinaabanga kabonero ak’endagaano eri wakati wange nammwe. Olubereberye 17:11.

The midpoints of the four passages of chapters eleven through twenty-two in the Bible involve three verses to complete the thought of the midpoint.

Enyiriri z’ebitundu ebina eby’ebyawandiikibwa okuva mu ssuula ekkumi n’emu okutuuka ku abiri mu bbiri mu Bayibuli zirimu ennyiriri ssatu okutuukiriza endowooza y’omu makkati.

> This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. Genesis 17:10–12.

> Eno ye ndagaano yange, gye munaakwata wakati wange nammwe n'ezzadde lyo eririddawo; buli mwana wa bulenzi mu mmwe anaakomolebwanga. Era munaakomolanga ennyama ey’oku mubiri gw’obukomole bwammwe; era ekyo kinaabanga kabonero ak’endagaano wakati wange nammwe. Era alina ennaku munaana anaakomolebwanga mu mmwe, buli mwana wa bulenzi mu mirembe gyammwe, eyazaalirwa mu nnyumba, oba eyagulibwa n’ensimbi okuva eri omugenyi yenna atali wa zzadde lyo. Olubereberye 17:10–12.

A token is a sign, which represents an ensign. The passage is about the ensign who are the one hundred and forty-four thousand. The man child were to be circumcised at eight days old, just as the covenant of Noah was with the eight souls in the ark, thus employing the number eight to tie the Noachian covenant together with the Abrahamic covenant. They are to be Philadelphians, for the are to be circumcised which Paul identifies as the symbol of the crucifixion of the flesh. When the flesh is crucified Christ’s Divinity is within, and that combination is the ensign; for as Sister White states, “When Christ character is perfectly reproduced in His children, He will return for them.”

Akabonero ke kabonero akikiikirira ensigni. Ekitundu kino kyogera ku ensigni, abo be emitwalo kikumi mu obukumi buna mu enkumi nnya. Omwana omulenzi yalina okukomolebwa ng’aweza ennaku munaana, nga bwe kyali ku ndagaano ya Nuuwa n’emmeeme omunaana ezali mu lyato, bwe kityo ne gukozesa omuwendo munaana okusiba awamu endagaano ya Nuuwa n’endagaano ya Ibulayimu. Balina okuba Abafiraderufiya, kubanga balina okukomolebwa Pawulo ky’ayogera nti kye kabonero ak’okukomererwa kw’omubiri. Omubiri bwe gukomererwa, Obwakatonda bwa Kristo bubeera munda, era okugattibwa okwo kwe ensigni; kubanga nga Mwannyinaffe White bw’agamba nti, “Empisa za Kristo bwe ziriba nga zifuuse eziddiddwamu ddala mu baana Be, alikomawo okubajja.”

> “Human nature is depraved, and is justly condemned by a holy God. But provision is made for the repenting sinner, so that by faith in the atonement of the only begotten Son of God, he may receive forgiveness of sin, find justification, receive adoption into the heavenly family, and become an inheritor of the kingdom of God. Transformation of character is wrought through the operation of the Holy Spirit, which works upon the human agent, implanting in him, according to his desire and consent to have it done, a new nature. The image of God is restored to the soul, and day by day he is strengthened and renewed by grace, and is enabled more and more perfectly to reflect the character of Christ in righteousness and true holiness.

> “Obutonde bw’omuntu bwonoonese, era mu butuukirivu busaanidde okusalirwa omusango Katonda Omutukuvu. Naye okuteekateeka kwakoleddwa ku lw’omwonoonyi eyeenenya, alyoke, olw’okukkiriza mu kkombo ly’Omwana wa Katonda eyazaalibwa omu yekka, aweebwe okusonyiyibwa ebibi, alabe okuweebwa obutuukirivu, awebwe okufuulibwa omu ku baana b’omu maka ag’omu ggulu, era afuuke omusika w’obwakabaka bwa Katonda. Okukyusibwa kw’empisa kukolebwa okuyita mu nkola y’Omwoyo Omutukuvu, akolera ku muntu, ng’amusimbaamu, ng’okwagala kwe bwe kuli era ng’akkiriza kino okukolebwa, obutonde obuggya. Ekifaananyi kya Katonda kiddizibwa eri emmeeme, era buli lunaku anywezebwa era addizibwa obuggya olw’ekisa, era asobozesebwa okwongera obulungi n’obujjuvu okulaga empisa ya Kristo mu butuukirivu ne mu butukuvu obw’amazima.”

> “The oil so much needed by those who are represented as foolish virgins, is not something to be put on the outside. They need to bring the truth into the sanctuary of the soul, that it may cleanse, refine, and sanctify. It is not theory that they need; it is the sacred teachings of the Bible, which are not uncertain, disconnected doctrines, but are living truths, that involve eternal interests that center in Christ. In him is the complete system of divine truth. The salvation of the soul, through faith in Christ, is the ground and pillar of the truth. Those who exercise true faith in Christ make it manifest by holiness of character, by obedience to the law of God. They realize that the truth as it is in Jesus reaches heaven, and compasses eternity. They understand that the Christian’s character should represent the character of Christ, and be full of grace and truth. To them is imparted the oil of grace, which sustains a never-failing light. The Holy Spirit in the heart of the believer, makes him complete in Christ. It is not a decided evidence that a man or a woman is a Christian because he manifests deep emotion when under exciting circumstances. He who is Christlike has a deep, determined, persevering element in his soul, and yet has a sense of his own weakness, and is not deceived and misled by the Devil, and made to trust in himself. He has a knowledge of the word of God, and knows that he is safe only as he places his hand in the hand of Jesus Christ, and keeps firm hold upon him.

> “Amafuta ageetaagisa ennyo abo abakiikirirwa ng’abawala abaasirusiru si kintu kya kusiigibwa kungulu. Beetaaga okuleeta amazima mu watukuvu w’emmeeme, gasobole okuginaaza, okugirongoosa, n’okugitukuza. Si birowoozo byokka bye beetaaga; beetaaga enjigiriza entukuvu eza Bayibuli, ezitali njigiriza ezitegeerekeka mu ngeri etali ntegeerekeka oba ezitakwatagana, wabula ge mazima amalamu, agakwatagana n’ensonga ez’emirembe n’emirembe eziteekeddwa wakati mu Kristo. Mu ye mwe muli enkola yonna ey’amazima ag’obwakatonda etuukiridde. Obulokozi bw’emmeeme, okuyita mu kukkiriza Kristo, gwe musingi n’empagi y’amazima. Abo abalina okukkiriza okutuufu mu Kristo bakiraga mu butukuvu bw’empisa, mu kugondera amateeka ga Katonda. Bakitegeera nti amazima nga bwe gali mu Yesu gatuuka mu ggulu era gateekako n’obutaggwaawo bwonna. Bategeera nti empisa y’Omukristaayo erina okukiikirira empisa ya Kristo, era ebeere ejjudde ekisa n’amazima. Eri bo kwe kugabirwa amafuta ag’ekisa, agakuuma ekitangaala ekitazikira. Omwoyo Omutukuvu mu mutima gw’omukkiriza amufuula omujjuvu mu Kristo. Si kabonero kakakafu nti omusajja oba omukazi Mukristaayo kubanga alaga ennyo enneewulira ey’amaanyi ng’ali mu mbeera ezisanyusa nnyo. Oyo afaanana Kristo alina mu mmeeme ye ekintu eky’obuziba, ekyesimbu, eky’okugumiikiriza, era naye alina okutegeera obunafu bwe ye kennyini, so talimbibwa wadde okukyamizibwa Sitaani, n’afuulibwa okwesiga yekka. Alina okumanya kw’Ekigambo kya Katonda, era amanyi nti ali mirembe bw’abeera ng’ateeka omukono gwe mu mukono gwa Yesu Kristo, era ng’amunywekerako nnyo.”

> “Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.

> “Obuntu bulabisibwa mu kiseera eky’okugezesebwa. Eddoboozi ery’obwegendereza bwe lyalangirira mu ttumbi nti, ‘Laba, omugole ajja; mufulume okumwegata,’ abawala ensonga abaali beebase baazuukuka okuva mu tulo twabwe, ne kirabika ani eyali yeetegekedde ekibinja ekyo. Ebitundu byombi byakwatibwa nga tebimanyi, naye ekimu kyali kyetegekedde ekiseera eky’obwetaavu, ate ekirala ne kisangibwa nga tekirina kweteekateeka. Obuntu bulabisibwa olw’embeera. Ebiseera eby’amangu bireeta ebiraga ddala ekirungo eky’obuntu. Obuzibu obw’amangu era obutasuubirwa, okufiirwa, oba ekiseera eky’amagezi, endwadde etasuubirwa oba obulumi, ekintu kyonna ekireeta emmeeme nga esisinkanye okufa maaso ku maaso, kijja kulaga ddala eby’omunda eby’obuntu. Kirirabisibwa oba nga waliwo okukkiriza okw’amazima mu bisuubizo by’Ekigambo kya Katonda oba nedda. Kirirabisibwa oba emmeeme ewanirirwa ekisa, oba nga mu kibya mulimu amafuta awamu n’ettaala.”

> “Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals. It cannot be transferred to another, even if the possessor were willing to make the sacrifice. There is much we can do for each other while mercy still lingers. We can represent the character of Christ. We can give faithful warnings to the erring. We can reprove, rebuke, with all long-suffering and doctrine, bringing the doctrines of Holy Writ home to the heart. We can give heartfelt sympathy. We can pray with and for one another. By living a circumspect life, by maintaining a holy conversation, we may give an example of what a Christian should be; but no person can give to another his own mold of character. Let us duly consider the fact that we are to be saved, not as companies, but as individuals. We shall be judged according to the character we have formed. It is perilous to neglect to prepare the soul for eternity, and to put off making our peace with God until upon a dying bed. It is by the daily transactions of life, by the spirit we manifest, that we determine our eternal destiny. He who is faithful in that which is least, is faithful also in much. If we have made Christ our pattern, if we have walked and worked as he has given us an example in his own life, we shall be able to meet the solemn surprises that will come upon us in our experience, and say from our heart, ‘Not my will, but thine, be done.’

> “Ebiseera eby’okugezesebwa bijja eri bonna. Tweyisa tutya mu kugezesebwa n’okukakasibwa kwa Katonda? Ettaala zaffe zizikizibwa? oba tukyazikuuma nga zaakya? Twegendereza ku buli mbeera ey’amangu olw’okuyungibwa kwaffe eri Oyo ajjudde ekisa n’amazima? Abawala abataano abagezi tebaayinza kugabira bawala bataano abasirusiru mpisa yaabwe. Empisa erina okubumbibwa ffe ng’abantu kinnoomu. Tesobola kusindiikirizibwa eri omulala, newaakubadde ng’agirina aba mwetegefu okwewaayo olw’ekyo. Waliwo bingi bye tusobola okukolera ffekka na ffekka nga okusaasira kukyaliwo. Tusobola okukiikirira empisa ya Kristo. Tusobola okuwa okulabula okw’obwesigwa eri abo abakyamye. Tusobola okunenya, okubuulirira, n’okuguminkiriza kwonna era n’enjigiriza, nga tutwala enjigiriza z’Ebyawandiikibwa Ebitukuvu okutuuka ku mutima. Tusobola okulaga okusaasira okuva ku mutima. Tusobola okusabira awamu era n’okusabira ffekka na ffekka. Nga tubeera n’obulamu obwegendereza, nga tukuuma emboozi entukuvu, tuyinza okuwa ekyokulabirako ku Mukristaayo bwe yeetaaga okuba; naye tewali muntu ayinza kuwa mulala ngeri ye yennyini ey’empisa. Ka tulowooze nnyo ku nsonga eno nti tulina okulokolebwa, si ng’ebibinja, wabula ng’abantu kinnoomu. Tulisalirwa omusango okusinziira ku mpisa gye twabumba. Kya bulabe okuleka okutereeza emmeeme olw’obutaggwaawo, n’okwongerayo okukola emirembe gyaffe ne Katonda okutuusa nga tuli ku kitanda eky’okufa. Mu nkolagana ez’ennaku zonna ez’obulamu, mu mwoyo gwe twolesa, mwe tusalawo enkomerero yaffe ey’olubeerera. Oyo eyeesigwa mu kitono ennyo, yeesigwa ne mu bingi. Bwe tunaaba twafudde Kristo kyokulabirako kyaffe, bwe tunaaba twatambulanga ne tukolanga nga bwe yatulaga ekyokulabirako mu bulamu bwe ye yennyini, tunaasobola okusisinkana ebyewuunyo eby’obuzito ebiritujjira mu bye tuyitamu, era ne twogera okuva ku mutima nti, ‘Si kwagala kwange, wabula kwo kukolebwe.’”

> “It is in probationary time, the time in which we are living, that we should calmly contemplate the terms of salvation, and live according to the conditions laid down in the word of God. We should educate and train ourselves, hour by hour and day by day, by careful discipline, to perform every duty. We should become acquainted with God and with Jesus Christ whom he has sent. In every trial it is our privilege to draw upon him who has said, ‘Let him take hold of my strength, that he may make peace with me; and he shall make peace with me.’ The Lord says he is more willing to give us the Holy Spirit than parents are to give bread to their children. Then let us have the oil of grace in our vessels with our lamps, that we may not be found among those who are represented as foolish virgins, who were not prepared to go forth to meet the bridegroom.” Review and Herald, September 17, 1895.

> “Mu biro eby’okugezesebwamu, ebiro bye tubeeramu, mwe tusaanidde okwetegereza n’obukkakkamu ebyetaago eby’obulokozi, era ne tubeera ng’ebiragiro ebiteekeddwawo mu Kigambo kya Katonda bwe biri. Tusaanidde okwekuza n’okwetendeka fekka, buli ssaawa ne buli lunaku, olw’empisa ennungi ez’obwegendereza, okusobola okukola buli mulimu. Tusaanidde okumanya Katonda ne Yesu Kristo gwe yatuma. Mu buli kugezaako, mukisa gwaffe kwe kwesigama ku oyo eyayogera nti, ‘Akwate ku maanyi gange, alyoke atabane nange; era alitabaana nange.’ Mukama agamba nti ayagala nnyo okutuweereza Omwoyo Omutukuvu okusinga abazadde bwe baagala okuwa abaana baabwe emmere. Kale tube n’amafuta ag’ekisa mu byombo byaffe wamu n’ettabaaza zaffe, tuleme okusangibwa mu abo abakiikirirwa ng’abawala abasirusiru, abaali tebeeteeseteese kugenda kusisinkana omugole.” Review and Herald, September 17, 1895.

The ensign of the one hundred and forty-four thousand who were typified by Abraham’s circumcision and the eight souls upon the ark, are the wise virgins in the parable who perfectly reflect the character of Christ in the soon coming crisis. It is only fitting that Sister White closed out the passage by citing Isaiah, for it is a passage that directly refers to the sealing time of the one hundred and forty-four thousand.

Ekabonero ky’abantu akasiriivu mu bina mu enkumi nnya, abaali balagiddwa nga kifaananyi mu kukomololwa kwa Ibulayimu ne mu myoyo munaana abaali ku lyato, be bali abawala abagezi mu lugero, aboolesa ddala empisa ya Kristo mu buzibu obugenda okwolesebwa mangu. Kisaana ddala nti Ow’oluganda Omukazi White yamaliriza ekitundu ekyo ng’ajuliza Isaaya, kubanga ekyo kye kitundu ekitegeeza butereevu ku kiseera eky’okuteekebwako akabonero eky’abantu akasiriivu mu bina mu enkumi nnya.

> In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. Isaiah 27:2–11.

> Ku lunaku luli muliyimbira nti, Olusuku lw’emizabbibu olw’omwenge omumyufu. Nze Mukama ndulabirira; ndirufukirira buli kiseera: waleme okubaawo alulumya, ndirukuuma emisana n’ekiro. Obusungu tebulii mu nze: ani eyandinteerawo amaggwa n’amaggwaagalya mu lutalo? Nandiyise mu bwo, nandibyokya wamu. Oba aleke okukwata ku maanyi gange, alyoke akole emirembe nange; era alikola emirembe nange. Alireetera abo abava mu Yakobo okunyweza emirandira: Isiraeri alitojjera era alimeruka, era alijjuza ensi yonna ebibala. Amukubye nga bwe yakuba abo abaamukuba? Oba attiddwa ng’okuttibwa kw’abo abattiddwa gy’ali? Mu kipimo, bwe kibimuka, oligiriziganya nakyo: azibira embuyaga ye enkambwe ku lunaku olw’embuyaga ey’ebuvanjuba. N’olwekyo obutali butuukirivu bwa Yakobo bulimazibwawo; era kino kye kibala kyonna eky’okuggya ekibi kye; bw’alifuula amayinja gonna ag’ekyoto okuba ng’amayinja ga nnawuni agamenyeddwamu ebitundu, ensuku ez’amasabo n’ebifaananyi tebiriyimirira. Naye ekibuga ekiriko enkomera kirisigala matongo, n’obutuuze bulirekebwa, ne bulesebwa ng’eddungu: eyo ennyana eririira, era eyo gye erigalamira, n’emalawo amatabi gaakyo. Amatabi gaakyo bwe galiwotoka, galimenyebwako: abakazi bajja ne bagookya omuliro: kubanga ggwanga eritalina kutegeera: kyeyava oyo eyabakola talibasaasira, era oyo eyabumba talibalaga kisa. Isaaya 27:2–11.

In the “day of the east wind,” when the iniquity of Jacob is being purged, and the other class of “people of no understanding” are being gathered and burned is the sealing time of the one hundred and forty-four thousand. In that period, he who desires to make peace with Christ can do so, but the final movements are rapid ones.

Mu “lunaku olw’empewo ey’ebuvanjuba,” obutali butuukirivu bwa Yakobo bwe buba nga bulongoosebwa, era ekibiina ekirala eky’“abantu abatalina kutegeera” bwe kiba nga kikuŋŋaanyizibwa ne kyokebwa, ye kiseera eky’okuteekebwako akabonero kw’abo emitwalo kikumi mu ana mu nnya. Mu kiseera ekyo, oyo ayagala okutabaganyizibwa ne Kristo asobola okukikola, naye entambula ezisembayo za bwangu nnyo.

The priests were to be thirty years old when they began to serve, and the one-hundred and forty-four thousand are Peter’s kingdom of priests who renew the covenant with God in the last days.

Bakabona baali balina okuba n’emyaka amakumi asatu nga batandika okuweereza, era emitwalo kikumi mu enkumi amakumi ana mu enkumi nnya be bakabona ba Peetero ab’obwakabaka abaddamu okunyweza endagaano ne Katonda mu nnaku ez’enkomerero.

> Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 1:5.

> Nammwe era, ng’amayinja amalamu, muzimbibwa okuba ennyumba ey’omwoyo, obwakabona obutukuvu, okuwangayo ssaddaaka ez’omwoyo, ezikkirizibwa eri Katonda ku bwa Yesu Kristo. 1 Peetero 1:5.

The priests were prepared to serve over an eight-day anointing service; thus, the number eight is a symbol of the anointed priesthood that are within the ark.

Bakabona baali bategekeddwa okuweereza mu mukolo gw’okufukibwako amafuta okumala ennaku munaana; n’olwekyo, omuwendo munaana kabonero ka bakabona abafukiddwa amafuta abali munda mu ssanduuko.

## Aaron’s Rod

Omuggo gwa Alooni

The anointed priesthood of the one hundred and forty-four thousand are represented within the ark of the covenant as Aaron’s rod that budded. When Aaron’s rod budded it provided a distinction between Aaron and the other rods of the tribes of Israel which did not bud. In the Scriptures it is rain that produces the budding of the plants.

Obwakabona obw’abakabona obwafukibwako amafuta obw’abo emitwalo kikumi mu enkumi amakumi ana mu enkumi nnyaakiikirirwa munda mu Ssanduuko ey’Endagaano nga gwe muggo gwa Alooni ogwamera. Omuggo gwa Alooni bwe gwamera, gwaleeta okwawukana wakati wa Alooni n’emiggo emirala egy’ebika bya Isiraeri egyataamera. Mu Byawandiikibwa, enkuba yeevaako ebimera okamera.

All the prophets address the latter days, so Aaron’s rod of priesthood, represents the anointing of the one hundred and forty-four thousand in a situation that aligns with Elijah at Carmel and the Millerites in 1844. It addresses the point when there is a clear distinction between the true and false messages of the latter rain. That distinction is made by Joel when he identifies the “new wine” being cut off from one class. The class who has the new wine cut off from their mouths are Isaiah’s drunkards of Ephraim. They are also those who accused the disciples of being drunk at Pentecost and they are the rebels of 1888, who followed their fathers, who were the rebels of 1863. All those lines of prophecy align with the line which Sister White identifies as occurring when the world realizes Adventism has known about the fireballs of Nashville for roughly one hundred and twenty-five years and has said nothing.

Bannabbi bonna boogera ku nnaku ez’oluvannyuma, n’olwekyo omuggo gwa Alooni ogw’obwakabona guvunaanyizibwa ku kufukibwako amafuta kw’abo akakadde mu emitwalo kikumi mu enkumi nnya mu mbeera ekwatagana ne Eriya ku Kalumeeri era n’Abamiilaayiiti mu 1844. Gukwata ku kiseera lwe wabaawo okwawula okutegeerekeka obulungi wakati w’obubaka obw’amazima n’obw’obulimba obw’enkuba ey’oluvannyuma. Okwawula okwo kukolebwa Yoweeri bw’ategeeza “omwenge omuggya” ng’oggyibwako ekibiina ekimu. Ekibiina ekiggibwako omwenge omuggya mu kamwa kaabwe be batamiivu ba Efulayimu aba Isaaya. Era beebo abaavunaana abayigirizwa okuba abatamiivu ku Pentekoote, era be bawakanyi ab’omu 1888, abaagoberera bajjajjaabwe, abaali abawakanyi ab’omu 1863. Ennyiriri ezo zonna ez’obunnabbi zikwatagana n’olunyiriri Sister White lw’ategeeza nti lwaliwo ensi bwe yategeera nti Obwadiventi bwali bumanyi ebyo ebikwata ku mipira gy’omuliro egy’e Nashville okumala emyaka nga kikumi mu abiri mu etaano, so nga tebwabangako kye bwogera.

## 8, Eighty and 81

8, Kinaana ne 81

The number thirty and the number eight are symbols of the priesthood of the one hundred and forty-four thousand who are the ensign of the latter days which represents the combination of Divinity and humanity. The number eight is a tithe of the number eighty, which is the number of the eighty valiant priests who with the high priest withstood king Uzziah, who attempted to offer incense in the holy place. Eighty-one represents Divinity combined with humanity in the context of the priesthood of the church triumphant. The history of Uzziah’s rebellion connects that priesthood of eighty-one in the very crisis that aligns with the rebellion of Ptolemy just after the battle of Raphia. All the prophets identify the latter days, so the priesthood of Divinity combined with humanity, which is the priesthood of the church triumphant made up of eighty human priests and one Divine High Priest are identified in the history that began in 2014 when the Ukrainian War was initiated.

Omuwendo amakumi asatu n’omuwendo munaana biri bubonero obw’obwakabona obw’abo obukumi kikumi mu amakumi ana mu enkumi nnya, abali akabonero ak’ennaku ez’oluvannyuma, era obukiikirira okugattibwa kw’Obwakatonda n’obuntu. Omuwendo munaana kye kitundu kya kkumi eky’omuwendo kinaana, gwe muwendo ogw’abakabona ab’amanyi kinaana abaayimirira awamu ne kabona asinga obukulu ne baziyiza kabaka Uzziya, eyagezaako okuwaayo obubaane mu kifo ekitukuvu. Kinaana mu emu kikiikirira Obwakatonda obugattiddwa n’obuntu mu mbeera y’obwakabona obw’ekkanisa ewangudde. Ebyafaayo eby’obujeemu bwa Uzziya bigatta obwakabona obwo obwa kinaana mu emu mu buzibu bwennyini obukwatagana n’obujeemu bwa Ptolemy oluvannyuma lw’olutalo lwa Raphia. Bannabbi bonna balaga ennaku ez’oluvannyuma, n’olwekyo obwakabona obw’Obwakatonda obugattiddwa n’obuntu, bwe bwakabona obw’ekkanisa ewangudde obulimu abakabona abantu kinaana ne Kabona Asinga Obukulu omu ow’Obwakatonda, bukiikiddwa mu byafaayo ebyatandika mu 2014 ng’Olutalo lw’e Ukraine lutandikiddwa.

The middle chapter of Genesis’ twelve-chapter line is chapter seventeen. The middle verse of the twelve-chapter line is verse twenty-two. Verse twenty-two marks a distinct end of a conversation between God and Abraham that began in verse one, thus identifying verse twenty-two as the end of a prophetic line which bears the signature of the Hebrew alphabet’s twenty-two letters. The middle verse of the line of twenty-two verses is verse eleven, which in turn is the middle of three verses that identify the ensign of the one hundred and forty-four thousand. Verse eleven is therefore the middle of three distinct verses, and verse eleven conveys the primary truth of not only the twenty-two verses, but also of the three verses it is within, thus identifying verse eleven and twenty-two as a beginning and ending of the primary thought. Thus, verse eleven through twenty-two in chapter seventeen is the primary theme of chapters eleven through twenty-two.

Essuula ey’omu makkati mu lunyiriri lwa Essuula kkumi na bbiri ez’Olubereberye ye ssuula kkumi na musanvu. Olunyiriri olw’omu makkati mu lunyiriri olwo olw’Essuula kkumi na bbiri lwe lunyiriri olw’amakumi abiri mu bbiri. Olunyiriri olw’amakumi abiri mu bbiri lulaga enkomerero entegeerekeka obulungi ey’okwogera wakati wa Katonda ne Ibulayimu eyatandika mu lunyiriri olusooka, bwe kityo ne lulumiriza olunyiriri olw’amakumi abiri mu bbiri ng’enkomerero y’olunyiriri olw’obunnabbi olulina akabonero k’ennukuta amakumi abiri mu bbiri ez’olulyo lw’ennukuta ez’Olwebbulaniya. Olunyiriri olw’omu makkati mu lunyiriri olw’ennyiriri amakumi abiri mu bbiri lwe lunyiriri olw’ekkumi na lumu, era narwo lwe luli wakati mu nnyiriri ssatu eziraga akabonero ak’abo emitwalo kikumi mu enkumi amakumi ana mu nnya. N’olwekyo, olunyiriri olw’ekkumi na lumu lwe luri wakati mu nnyiriri ssatu ezaawule, era olunyiriri olw’ekkumi na lumu lutwala amazima amakulu si ga nnyiriri amakumi abiri mu bbiri zokka, wabula n’aga nnyiriri ssatu ze luli munda; bwe kityo ne kiraga olunyiriri olw’ekkumi na lumu n’olw’amakumi abiri mu bbiri ng’entandikwa n’enkomerero y’endowooza enkulu. Kale, okuva ku lunyiriri olw’ekkumi na lumu okutuuka ku lw’amakumi abiri mu bbiri mu ssuula kkumi na musanvu kye kigambo ekikulu eky’Essuula kkumi na lumu okutuuka ku amakumi abiri mu bbiri.

The middle of chapters eleven unto twenty-two in the book of Matthew is chapter sixteen.

Ekitundu eky’omu ssuula ekkumi n’emu okutuuka ku abiri mu bbiri mu kitabo kya Matayo kye ssuula eky’ekkumi na mukaaga.

> Then charged he his disciples that they should tell no man that he was Jesus the Christ. Matthew 16:20.

> Awo nno n’abalagirwa be nti baleme okubuulira omuntu yenna nti ye Yezu Kristo. Matayo 16:20.

As with Genesis’ midpoint, verse twenty marks the end of a specific conversation that began in verse thirteen when Christ and the disciples arrived at Caesarea Philippi.

Nga nga wakati ogw’omu makkati ga Olubereberye, olunyiriri olw’amakumi abiri lussaako enkomerero ku mboozi ey’enjawulo eyatandika mu lunyiriri olw’ekkumi n’essatu, Kristo n’abayigirizwa bwe baatuuka e Kayisaaliya Firipo.

> When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. Matthew 16:13–20.

> Awo Yesu bwe yatuuka mu njuyi ez’e Kayisaliya Firipo, n’abuuza abayigirizwa be ng’agamba nti, Abantu bagamba nti nze Omwana w’omuntu ndi ani? Ne bagamba nti, Abamu bagamba nti ggwe Yokaana Omubatiza; abalala nti Eriya; n’abalala nti Yeremiya, oba omu ku bannabbi. N’abagamba nti, Naye mmwe mugamba nti nze ndi ani? Simooni Peetero n’addamu n’agamba nti, Ggwe Kristo, Omwana wa Katonda omulamu. Yesu n’addamu n’amugamba nti, Oli wa mukisa, Simooni Ba‑Yona: kubanga omubiri n’omusaayi tebyakikubikkulira, wabula Kitange ali mu ggulu. Era nange nkugamba nti, Ggwe Peetero, era ku lwazi luno kwe ndizimbira ekkanisa yange; era enzigi z’emagombe teziriwagula. Era ndikuwanga ebisumuluzo by’obwakabaka obw’omu ggulu: era kyonna ky’olisiiba ku nsi kirisibibwa mu ggulu: era kyonna ky’oliyimbula ku nsi kiriyimbulwa mu ggulu. Awo n’alagira abayigirizwa be obutabuulira muntu yenna nti ye yali Yesu Kristo. Matayo 16:13–20.

## Raphia and Panium

Rapha ne Panium

Not only does Matthew’s middle passage represent a distinct conversation and subject, but just as the covenant symbolism of Genesis’ testimony aligns with the battle of Raphia, Matthew’s conversation takes place in Caesarea Philippi, which is Panium. Panium of verse fifteen of Daniel eleven is the midpoint in Matthew’s twelve-chapter line and Raphia of verse eleven of Daniel eleven, is the midpoint of Genesis’ twelve-chapter line.

Nidala kyokka ekitundu kya Matayo eky’omu makkati kikiikirira emboozi ey’enjawulo n’ensonga ey’enjawulo, naye era nga bwe kiri nti akabonero ak’endagaano mu bujulizi bwa Olubereberye kagenderana n’olutalo lw’e Raphia, emboozi ya Matayo ebeererawo mu Kayisaliya Firipi, kwe kugamba Panium. Panium ow’olunyiriri olw’ekkumi n’ettaano olwa Danyeri ekkumi n’emu ye nnabbiro mu lunyiriri lwa Matayo olw’essuula kkumi n’ebiri, ate Raphia ow’olunyiriri olw’ekkumi n’olumu olwa Danyeri ekkumi n’emu ye nnabbiro mu lunyiriri lwa Olubereberye olw’essuula kkumi n’ebiri.

The 250 years that began in 457 BC concluded at 207 BC, the midpoint between Raphia of verse eleven and Panium of verse fifteen, which is where the sign of Abraham’s circumcision and Peter’s confession of the Messiah converge. In the book of Matthew’s line, Peter is testifying to his recognition of Christ, the Son of God at His baptism.

Emyaka 250 egyatandika mu 457 BC gyaggwa mu 207 BC, ekitundu ekiri wakati wa Raphia ow’olunyiriri olw’ekkumi n’emu ne Panium ow’olunyiriri olw’ekkumi n’ettaano, era awo we wasisinkanira akabonero k’okukomolebwa kwa Ibulayimu n’okwatula kwa Peetero ku Masiya. Mu lunyiriri lw’Ekitabo kya Matayo, Peetero awa obujulirwa obw’okumanya kwe Kristo, Omwana wa Katonda, mu kubatizibwa Kwe.

Simon means “one who hears” and Barjona means “son of the dove.” Simon was one who heard the message of Christ baptism, when the Holy Spirit descended in the form of a dove. Christ’s baptism typified August 11, 1840, when the mighty angel of Revelation ten descended. The same angel descended on 9/11. Peter represents those who recognize 9/11 as the testing message of the generation of the one hundred and forty-four thousand.

Simooni kitegeeza “oyo awulira,” era Baluyona kitegeeza “mutabani wa jjiba.” Simooni yali oyo eyawulira obubaka obw’okubatizibwa kwa Kristo, Omwoyo Omutukuvu bwe yassibwa mu kifaananyi kya jjiba. Okubatizibwa kwa Kristo kwali kulaga August 11, 1840, malayika ow’amaanyi ow’omu Okubikkulirwa kkumi bwe yassibwa. Malayika oyo y’omu yassibwa ku 9/11. Peetero akiikirira abo abategeera 9/11 ng’obubaka obw’okugezesa obw’omulembe gw’abo ekikumi mu amakumi ana mu enkumi.

Peter represents those who employ the methodology of line upon line. He is the “son” of the dove, so as a son he symbolically represents the last generation. Peter is a symbol of the last generation, and with the symbolic numbering of his name he represents the one hundred and forty-four thousand. Peter represents the final generation who hear the message of the empowerment when Christ appears in the prophetic line. Peter recognized the message associated with Christ’s baptism, and thus Peter could identify Jesus as the anointed one, which is Messiah in the Hebrew and Christ in the Greek. Peter represents those who understand that the angel of Revelation eighteen who descended at 9/11, had also descended on August 11, 1840. Peter represents those who understand 9/11 as a waymark that is only established by the testimony of two or three lines.

Peetero akiikirira abo abakozesa enkola ey’olunyiriri ku lunyiriri. Ye “mwana” w’ejjiba; n’olwekyo, ng’omwana, mu ngeri ey’obubonero akiikirira emirembe egy’oluvannyuma. Peetero kabonero k’emirembe egy’oluvannyuma, era mu kubala okw’obubonero okw’erinnya lye akiikirira emitwalo kikumi mu obuna n’enkumi nnya. Peetero akiikirira emirembe egy’enkomerero abawulira obubaka obukwata ku kuyinzisibwa amaanyi Kristo bw’alabika mu lunyiriri olw’obunnabbi. Peetero yategeera obubaka obukwatagana n’okubatizibwa kwa Kristo; noolwekyo Peetero yasobola okutegeera Yesu nga ye yafukibwako amafuta, ekitegeeza Masiya mu Lwebbulaniya era Kristo mu Luyonaani. Peetero akiikirira abo abategeera nti malayika ow’Okubikkulirwa kkumi na munaana eyakka ku 9/11, yali era akisse ku August 11, 1840. Peetero akiikirira abo abategeera 9/11 ng’akabonero ak’ekkubo akateekebwawo n’obujulizi bw’ennyiriri bbiri oba ssatu.

Peter’s confession is that 9/11 identifies the arrival of the third woe, which is the testing message for the final generation. That confession is where the name changes. Abraham is at Raphia and Peter is at Panium, just before the cross. Between Panium and the cross Peter is going to visit the Mount of Transfiguration. It is at Panium where Simon is changed unto Peter when he gave his confession of the testing message for his generation. For the one hundred and forty-four thousand that testing message is Islam of the third woe which arrived in prophetic history at 9/11.

Okukkiriza kwa Peetero kwe kuba nti 9/11 kulaga okutuuka kw’obubonyaabonya obw’okusatu, bwe bubaka obw’okugezesa obw’emirembe egy’enkomerero. Okukkiriza okwo kwe kifo erinnya we likyukira. Ibulayimu ali e Raphia era Peetero ali e Panium, nga tonnatuuka ku musaalaba. Wakati wa Panium n’omusaalaba Peetero agenda kukyalira Olusozi olw’Okukyusibwa. Mu Panium mwe Simooni akyusibwa n’afuuka Peetero bwe yawa okukkiriza kwe okw’obubaka obw’okugezesa obw’emirembe gye. Eri abantu emitwalo kikumi mu enkumi nnya mu enkumi nnya, obubaka obwo obw’okugezesa bwe Busiraamu obw’obubonyaabonya obw’okusatu obwatuuka mu byafaayo eby’obunnabbi ku 9/11.

The beginning of the testing of Adventism began at 9/11, and at the end of the testing of Adventism the message of Islam of the third woe identifies when and where Simon’s name is changed. The message Peter understands at the end, which was typified by the message of 9/11 at the beginning, is the corrected message of the fireballs of Nashville. There the feast of trumpets arrives in conjunction with the ascension of the ensign and the closed door of the Day of Atonement.

Entandikwa y’okugezesa Obwadiventi yatandika ku 9/11, era ku nkomerero y’okugezesa Obwadiventi obubaka bw’Obusiraamu obw’akabi akookusatu bulaga ddi era wa erinnya lya Simooni we likyusibwa. Obubaka Peetero bw’ategeera ku nkomerero, obwalagibwa mu kifaananyi n’obubaka bwa 9/11 ku ntandikwa, bwe bubaka obutereezeddwa obw’emipiira gy’omuliro egy’e Nashville. Eyo embaga ey’amakondeere etuuka nga eri wamu n’okulinnyisibwa kw’akabonero n’omulyango oguggaddwa ogw’Olunaku olw’Okutangirirwako Ebibi.

We will continue these things in the next article.

Tujja kweyongera ku bintu bino mu kiwandiiko ekiddako.

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