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# The Book of Daniel - Number One-Hundred and Twelve

Ekitabo kya Danyeri - Ennamba Kikumi na Kkumi na Bbiri

Unveiling the Prophetic Symbolism of Ishmael: From Archer to Sealer of the 144,000

Okubikkula ebifaananyi eby’obunnabbi eby’e Isimayiri: Okuva ku mulasi w’emisaale okutuuka ku muteekawo akabonero ku 144,000

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Jeff Pippenger

Published

March 2, 2024

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> And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer. Genesis 21:20.

> Era Katonda n’abeeranga n’omulenzi; n’alakulira, n’abeera mu ddungu, n’afuuka omulasi w’emisaale. Olubereberye 21:20.

Ishmael became an archer, which is a symbol of warfare, and a symbol of the executive judgment which is brought against Rome.

Isimayiri n’afuuka omulasi w’obusaale, ekyo nga akabonero k’olutalo, era nga akabonero k’omusango ogw’okutuukiriza oguleetebwa ku Loma.

> The voice of them that flee and escape out of the land of Babylon, to declare in Zion the vengeance of the Lord our God, the vengeance of his temple. Call together the archers against Babylon: all ye that bend the bow, camp against it round about; let none thereof escape: recompense her according to her work; according to all that she hath done, do unto her: for she hath been proud against the Lord, against the Holy One of Israel. Jeremiah 50:28, 29.

> Eddoboozi ly’abo abadduka era bawona okuva mu nsi ya Babulooni, okulangirira mu Sayuuni ekibonerezo kya Mukama Katonda waffe, ekibonerezo eky’ekyekaalu ye. Mukuŋaanye abalasa emisaale okulumba Babulooni; mmwe mwenna abalasa emisaale, musiise amakambi okumwetooloola; temuleka n’omu awone: mumusasule ng’emirimu gye bwe giri; ng’ebyo byonna bye yakoze bwe bityo, mubimukolere: kubanga ye yeegulumizza eri Mukama, eri Omutukuvu wa Isirayiri. Yeremiya 50:28, 29.

The archers recompense Babylon according to her work, and that recompense begins at the soon-coming Sunday law, with the second voice of Revelation chapter eighteen, when the progressive executive judgment of Babylon begins.

Abalasi b’ebisale basasula Babulooni ng’ebikolwa byayo bwe biri, era okusasula okwo kutandika ku tteeka lya Ssande erigenda okujja mangu, wamu n’eddoboozi ery’okubiri ery’Okubikkulirwa essuula ey’ekkumi n’omunaana, mu kiseera omusango ogw’okutuukiriza ogutambulira mu bitundu ogwa Babulooni lwe gutandika.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Revelation 18:4–7.

> Era ne mpulira eddoboozi eddala okuva mu ggulu, nga ligamba, Muvemu, mmwe abantu bange, mulemenga okwetaba mu bibi bye, era mulemenga okuweebwa ku makuba ge. Kubanga ebibi bye bituuse mu ggulu, era Katonda ajjukidde ebikolwa bye eby’obujeemu. Mumusasulire nga bwe yabasasula mmwe, era mumuwe emirundi ebiri ng’okusinziira ku bikolwa bye; mu kikopo kye yajjuzza, mumujjuze okumuweera emirundi ebiri. Nga bwe yeegulumizza era n’abeeramu obulamu obujjudde obw’okusanyuka, mu kigero kye kimu bwe kityo, mumuwe okubonaabona n’ennaku; kubanga mu mutima gwe agamba nti, Ntuula nga kabaka omukazi, era siri nnamwandu, era siriraba nnaku. Okubikkulirwa 18:4-7.

Ishmael and his mother Hagar had been restrained from inheriting the right of the first born, and were cast out. Thus, jealousy became the prophetic motivation of Islam, and warfare their prophetic occupation. The first mention includes the restraint imposed upon Ishmael and his mother by Sarah, and their “restraint” became a primary prophetic characteristic of Islam throughout God’s Word, and history. Ishmael’s descendants were to be wild men, whose hand was against every man, and their wild attribute is represented by the wild Arabian ass, of the horse family. Thus, the Islamic warfare of the first and second woes, is represented as warriors riding upon angry horses.

Ishmael ne nnyina Hagar baakomezebwako okufuna eddembe ly’obusika ery’omubereberye, era ne baasulibwa ebweru. Noolwekyo, obuggya ne bufuuka ekisusunkuluzo ky’obunnabbi eky’Obusiraamu, ate entalo ne zifuuka omulimu gwabwe ogw’obunnabbi. Ekisooka ekyogerwako kirimu ekkomo Sara lye yateekera ku Ishmael ne nnyina, era ‘okukomezebwako’ kwabwe ne kufuuka ekiranga ekikulu eky’obunnabbi mu Obusiraamu mu Kigambo kya Katonda kyonna n’ebyafaayo. Ezzadde lya Ishmael lyaliba abasajja ab’ensiko, omukono gwabwe nga guli ku buli muntu, era obusagwa bwabwe bweragibwa mu ndogoyi ey’omunsiko ey’e Buwarabu, ey’ekika ky’embalaasi. Noolwekyo, entalo z’Obusiraamu ez’ebibonoobono ebyasooka n’eby’okubiri ziragibwa ng’abalwanyi beebagadde embalaasi ennyiivu.

Islam is the message of the latter rain, and it is only fitting that the three woes represent three specific prophetic lines, for the methodology of the latter rain is “line upon line.” When the prophetic characteristics of the first two lines are brought together, they establish the line of the third woe. All three prophetic lines illustrate the period of the sealing of the one hundred and forty-four thousand. Those three lines represent the period of the pouring out of the latter rain, for the latter rain began to sprinkle when the third Woe arrived on September 11, 2001.

Obusiraimu kye bubaka bw’enkuba ey’okudirira, era kisaanira ddala nti ebizibu bisatu bimeerera ennyiriri ez’obunnabbi ez’enjawulo ssatu, kubanga enkola ey’enkuba ey’okudirira ye “olunyiriri ku lunyiriri.” Bwe batuŋŋaanya wamu obubonero bw’obunnabbi obuli mu nnyiriri ebbiri ezasooka, biteekaawo ennyiriri ey’ekizibu eky’okusatu. Ennyiriri z’obunnabbi zino zonna ssatu ziraga ekiseera eky’okuteekebwako akabonero kw’abantu emitwalo kkumi na bina n’enkumi nnya. Ennyiriri ezo ssatu zimeerera ekiseera eky’okuyiwibwa kw’enkuba ey’okudirira, kubanga enkuba ey’okudirira yatandika okutontomera nga ekizibu eky’okusatu kyatuuka nga 11 Sebutemba 2001.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> "Enjura ey'oluvannyuma egenda okugwa ku bantu ba Katonda. Malayika ow'amaanyi agenda okukka okuva mu ggulu, era ensi yonna egenda okuyaka olw'ekitiibwa kye." Review and Herald, April 21, 1891.

The period of the sealing was also represented by the period that began on August 11, 1840 and ended with the arrival of the third angel on October 22, 1844. That period of time was also represented in Habakkuk chapter two. The Millerite history fulfilled Habakkuk chapter two, and in so doing it began when the angel descended on August 11, 1840, and it ended when the third angel arrived on October 22, 1844.

Ekiseera eky’okuteekebwako akabonero kyayimiririzibwanso ng’ekiseera ekyatandika nga 11, Agusito 1840 ne kiggwa ku kutuuka kwa malayika ow’okusatu nga 22, Okitobba 1844. Ekiseera ekyo kyayimiririzibwanso mu Habakkuki essuula ey’okubiri. Ebyafaayo by’aba Millerite byaatuukiriza Habakkuki essuula ey’okubiri, era bwe batyo byatandika malayika bwe yamanuka nga 11, Agusito 1840, ne bikkakkana malayika ow’okusatu bwe yatuuka nga 22, Okitobba 1844.

Habakkuk chapter two identifies that at the end of the vision, the vision would “speak.” In verse three of Revelation chapter ten, the angel cried (spoke) with a loud voice, and on October 22, 1844 the same angel swore (spoke) that “time should be no longer.” Habakkuk’s watchman in verse one of chapter two, is located at August 11, 1840, for it is then that the watchmen lift up their voices.

Habakkuku essuula ey'okubiri kiraga nti mu nkomerero y'ekyolesebwa, ekyolesebwa kijja 'okwogera.' Mu olunyiriri olwokusatu lw'Okubikkulirwa essuula ey'ekkumi, omalayika ne yeekaabira (n'ayogera) n'eddoboozi eddene, era ku Okitobba 22, 1844 omalayika y'omu oyo n'alayira (n'ayogera) nti 'ekiseera tekiriba kyongerawo.' Omulindirizi wa Habakkuku mu olunyiriri olusooka lw'essuula ey'okubiri, ateekeddwa ku Agusito 11, 1840, kubanga olwo lwe kiseera abalindirizi lwe bayimusa amaloboozi gaabwe.

In the rebellion of 1888, which Sister White identifies as representing the angel of Revelation eighteen that was to lighten the earth with His glory, the watchmen (Jones and Waggoner) lifted up their “voices” as a trumpet, to show God’s people their transgressions, for their message was the message to Laodicea. On September 11, 2001, which was typified by the history of 1888, the Lord led His last day people back to Jeremiah’s old paths, where the watchmen were not hearkened to. The descent of the angel marks the prophetic arrival of the watchmen.

Mu bujeemu bwa 1888, nga Sister White yalaga nti buwakirira omulayika w’Okubikkulirwa 18 eyalina okumanyisa ensi n’ekitiibwa kye, abakuumi (Jones ne Waggoner) baayimusa "amaddoboozi" gaabwe ng’ennyanga, okulaga abantu ba Katonda obujeemu bwabwe, kubanga obubaka bwabwe bwali obubaka eri Lawodikiya. Ku Ssebuttemba 11, 2001, nga ekyo kyafaananyizibwa ebyafaayo bya 1888, Mukama yakulembera abantu be b’ennaku ez’enkomerero okudda ku makubo ag’edda aga Yeremiya, mwe abakuumi tebaawulirirwa. Okuserengeta kw’omulayika kulaga mu ky’obunnabbi okujja kw’abakuumi.

The “voice” that arrived on August 11, 1840, was delivered through the watchmen, and Jeremiah was told that if he would return to his faith and trust in God after his disappointment that he would become God’s mouth. When the vision that had tarried finally arrived on October 22, 1844, it “spoke.” The period of Habakkuk chapter two, which was fulfilled in Millerite history, illustrates the period of the sealing of the one hundred and forty-four thousand.

“Eddoboozi” eryo eryatuuka nga August 11, 1840, lyayisibwa okuyita mu bakuumi, era Yeremiya n’ategeezebwa nti singa addayo mu kukkiriza kwe n’okwesiga Katonda oluvannyuma lw’essuubi lye okulemererwa, ajja kufuuka akamwa ka Katonda. Ekyolesebwa ekyakereera bwe kyatuuka ku October 22, 1844, ne “kyogera.” Ekiseera ekyogerwako mu Habakkuku essuula ey’okubiri, ekyatuukirira mu byafaayo by’Abamillerite, kiraga ekiseera eky’okuteekebwako akasayiro kw’abo 144,000.

It is essential, to recognize that August 11, 1840 through to October 22, 1844, illustrates the sealing of the one hundred and forty-four thousand, which is the period where the latter rain is poured out. It is essential for the latter rain message is to be identified by the methodology of “line upon line.” The special period which is the sealing of the one hundred and forty-four thousand is repeatedly represented in the prophetic lines, and this is so in Habakkuk two, which Sister White directly identifies as being fulfilled in Millerite history. She also repeatedly teaches that Millerite history is repeated in the history of the one hundred and forty-four thousand.

Kikulu nnyo okutegeera nti ekiseera okuva ku 11 Agusito 1840 okutuuka ku 22 Okitobba 1844 kiraga okuteekebwako akabonero kw’abo 144,000, era nga ke kaseera mwe enkuba ey’oluvannyuma efukibwa. Kikulu nnyo nti obubaka bw’enkuba ey’oluvannyuma bumanyibwa nga tukozesa enkola ya "olunyiriri ku lunyiriri." Ekiseera eky’enjawulo eky’okuteekebwako akabonero kw’abo 144,000 kiyimirizibwa emirundi mingi mu mirongo gy’obunnabbi, era bwe kityo mu Habakkuku 2, Sister White gy’akimanyisa butereevu ng’ekituukirizibwa mu byafaayo by’Abamillerite. Era ayigiriza emirundi mingi nti ebyafaayo by’Abamillerite biddamu mu byafaayo by’abo 144,000.

> “Interwoven with prophecies which they had regarded as applying to the time of the second advent was instruction specially adapted to their state of uncertainty and suspense, and encouraging them to wait patiently in the faith that what was now dark to their understanding would in due time be made plain.

> Wamu n’ebunnabbi bye baalowooza nti bikwata ku kiseera ky’okujja okw’okubiri, waaliwo n’obuyigiriza obwategekedde ddala okutuukana n’embeera yaabwe ey’obutakakasibwa n’okulindirira, era nga bubakuutira okulindirira n’obugumiikiriza mu kukkiriza nti ebyali kaakano bibazikiza mu kumanya kwabwe bijja mu kiseera ekituufu okunnyonnyolwa obulungi.

> “Among these prophecies was that of Habakkuk 2:1–4: ‘I will stand upon my watch, and set me upon the tower, and will watch to see what He will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.’

> Mu biwandiiko by’obunnabbi bino waaliwo n’ekya Abakkuki 2:1-4: ‘Nja kujjimirira ku kifo kyange eky’okukuuma, ne nnyima ku bbaalaza; ne ntunula ndabe ky’anaŋŋamba, era kye ndiddayo bwe ndinenyezebwa. Awo Mukama n’anziramu, n’agamba nti, Wandiika okulaba, okutegeerekeka bulungi ku mabaanga, alyoke adduke oyo asoma. Kubanga okulaba kuno kuli ku biro ebyategekebwa; naye ku nkomerero kuliyogera, tekulimba: newaakubadde nga kutadde obwangu, kulindirire; kubanga kujjakutuuka ddala, tekulikereera. Laba, omwoyo gwe ogweyimuse si mutereevu mu ye: naye omutuukirivu aliba noolamu olw’okukkiriza kwe.’

> “As early as 1842 the direction given in this prophecy to ‘write the vision, and make it plain upon tables, that he may run that readeth it,’ had suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and the Revelation. The publication of this chart was regarded as a fulfillment of the command given by Habakkuk. No one, however, then noticed that an apparent delay in the accomplishment of the vision—a tarrying time—is presented in the same prophecy. After the disappointment, this scripture appeared very significant: ‘The vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. . . . The just shall live by his faith.’

> Kasinga edda mu 1842, ekiragiro ekyali mu bunnabbi buno nti, ‘Wandiika okwolesebwa, era okulondese bulungi ku bipande, oyo alusoma asobole okudduka,’ kyasikiriza Charles Fitch okuteekateeka olupapula olw’obunnabbi okulaga okwolesebwa kwa Danyeri n’Okubikkulirwa. Okusasaanyizibwa kw’olupapula luno kwatwalibwa ng’okutuukirizibwa kw’ekiragiro ekyawa Abakkuku. Wabula mu kiseera ekyo tewali eyategeera nti mu bunnabbi bumu mulimu okulaga okulwawo okulabika mu kutuukirizibwa kw’okwolesebwa—ekiseera eky’okulindirira. Oluvannyuma lw’okulemererwa kw’ensuubirwa, Ekyawandiikibwa kino kyalabika nga kya mugaso nnyo: ‘Okwolesebwa kukyali ku biro ebyategekeddwa; naye ku nkomerero kunaayogera, so tekulimba: newakubadde ng’kulwawo, kulindire; kubanga kujja ddala, tekunaalwawo. . . . Omutuukirivu aliba mulamu olw’okukkiriza kwe.’

> “A portion of Ezekiel’s prophecy also was a source of strength and comfort to believers: ‘The word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God. . . . The days are at hand, and the effect of every vision. . . . I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged.’ ‘They of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of My words be prolonged any more, but the word which I have spoken shall be done.’ Ezekiel 12:21–25, 27, 28.” The Great Controversy, 391–393.

> "Ekimu ku bitundu eby'obunnabbi bwa Ezeekyeri era kyali ensibuko y'amaanyi n'okugumya eri abakkiriza: 'Ekigambo kya Mukama ne kijja gye ndi, ne kigamba nti, Mwana w'omuntu, olugero olwo lwe mulina mu nsi ya Isirayiri lugamba ki, nti, Ennaku ziyongereddwa, era ekyolesebwa kyonna kigwaamu? Kale bagambe nti, Bw'ati Mukama Katonda. . . . Ennaku zisemberedde, era n'okutuukirira kw'ekyolesebwa kyonna. . . . Nja kuyogera, era ekigambo kye ndyogera kijja kutuukirira; tekiriddamu kulwawo.' 'Ab'omu nnyumba ya Isirayiri bagamba nti, Ekyolesebwa ky'alaba kya nnaku nnyingi ez'omu maaso, era abuulira obunnabbi eby'ebiseera ebiri wala. Kale bagambe nti, Bw'ati Mukama Katonda; tewaliddamu kulwawo kigambo kyange na kimu, naye ekigambo kye njogedde kijja kukolebwa.' Ezeekyeri 12:21-25, 27, 28." The Great Controversy, 391-393.

The Millerites not only saw themselves fulfilling the parable of the ten virgins, and Habakkuk chapter two, but they were also led to see that the history where they were fulfilling these prophecies, was also Ezekiel’s identification of that very same history, where “the effect of every vision,” was to be fulfilled. The line of history that represents the sealing of the one hundred and forty-four thousand is where the effect of every vision is fulfilled!

Abamillerite, si kyokka nti baalaba bennyini nga batuukiriza olugero lw’abawala ekkumi n’Essuula ey’okubiri eya Habakkuku, wabula baaleetebwa okulaba nti ebyafaayo mwe baali batuukiriza obunnabbi buno, byali era okulambululwa kwa Ezekyeri ku byafaayo ebyo byennyini, we “ekiva mu buli kwolesebwa” kyandituukirizibwa. Olunyiriri lw’ebyafaayo oluyimirira okuteekebwako akabonero kw’abo 144,000 we “ekiva mu buli kwolesebwa” kituukirizibwa!

The lines which represent the period of the latter rain and the sealing of the one hundred and forty-four thousand are brought together to establish that prophetic history invariably possess the signature of Alpha and Omega.

Emirongo egiyimirira ekiseera ky’emvula ey’oluvannyuma n’ekiseera ky’okuteekebwako akabonero kw’abantu 144,000 gigattibwa wamu okukakasa nti ebyafaayo eby’obunnabbi bulijjo biba n’omukono gwa Alufa ne Omega.

Millerite history begins with the voice of the angel of Revelation ten, and ends with the same voice. September 11, 2001 begins with the first voice of Revelation chapter eighteen, and ends with the second voice of Revelation chapter eighteen. Habakkuk chapter two, begins with the voice of the watchmen, and ends with the voice of Jeremiah’s watchman. The first woe begins with Mohammed, and ends with Mohammed II. The second woe begins with the release of the four angels of Islam and ends with the restraint of Islam.

Ebyafaayo bya ba Millerite bitandikira ku ddoboozi ly’omulayika w’Okubikkulirwa essuula ekkumi, era bimalira ku ddoboozi lye limu. Olunaku lwa 11 Ssettemba 2001 lutandikira ku ddoboozi eryasooka ery’Okubikkulirwa essuula kkumi n’omunaana, era luggwa ku ddoboozi eryokubiri ery’Okubikkulirwa essuula kkumi n’omunaana. Habakkuku essuula ebbiri etandikira ku ddoboozi ly’abakuumi, era eggwa ku ddoboozi ly’omukuumi wa Yeremiya. Akabi akasooka katandika ne Muhamadi, era kaggwa ku Muhamadi ow’okubiri. Akabi akakubiri katandikira ku kusumululwa kw’abamalayika bana b’Obusiraamu era kaggwa ku kuteekebwa mu kkomo kw’Obusiraamu.

The methodology that is the latter rain is Isaiah’s “line upon line” methodology, and the lines that are brought together to identify and establish the message of the latter rain invariably contain the signature of Alpha and Omega. The first woe of Revelation chapter nine, begins with Mohammed and ends with Mohammed II. The period is divided into two types of warfare, the first being disorganized attacks upon Rome that began in earnest with Abubakar, and then a period of one hundred and fifty years where the first organized warfare of Islam was accomplished.

Enkola eyitibwa “enkuba ey’ekkomerero” ye nkola ya Isaaya eya “olunyiriri ku lunyiriri,” era ennyiriri ezitwalibwa wamu okulambulula n’okukakasa obubaka bw’enkuba ey’ekkomerero bulijjo ziba zirimu omukono gwa Alufa ne Omega. Obuzibu obusooka obuli mu Okubikkulirwa essuula mwenda butandikira ne Muhammad era buggwera ne Muhammad II. Ekiseera ekyo kigabanyizibwa mu ngeri bbiri z’entalo: eyasooka gyali obulumbaganyi obutali mu nteekateeka ku Loma, obwatandika ddala n’amaanyi ne Abubakar; oluvannyuma ne wabaawo ekiseera ky’emyaka kikumi n’attaano, nga entalo ezasooka ez’Isilamu ezitegekeddwamu zituukirizibwa.

The one hundred and fifty years is represented by the time prophecy of “five months”. The second woe also possesses a time prophecy which is three hundred and ninety-one years and fifteen days. Therefore, since the prophetic structure of the first and second woes identify the ending with the beginning, it contains a division between the sealing, and a specific period of time, The sealing process is represented at the beginning of the history of the first woe, and it is represented at the ending of the second woe.

Emyaka kikumi n’amakumi ataano giyimirizibwa mu bunnabbi bw’ebbanga obw’“emyyezi etaano”. Ennaku ey’okubiri nayo erina obunnabbi bw’ebbanga obw’emyaka bikumi bisatu n’amakumi mwenda n’emu, n’ennaku kkumi na ttaano. Noolwekyo, kubanga entegeka y’obunnabbi ey’ennaku eyasooka n’ey’okubiri ekwataganya enkomerero n’entandikwa, erimu okugabanyizibwa wakati w’okuteekako akabonero n’ebbanga erirambikiddwa. Enkola y’okuteekako akabonero eyimirizibwa ku ntandikwa y’ebyafaayo by’ennaku eyasooka, era eyimirizibwa ku nkomerero y’ennaku ey’okubiri.

What follows the sealing of verse four, in the first woe, is the “five months” (one hundred and fifty years). The five months is identified twice, once in verse five and again in verse ten. What precedes the sealing process of August 11, 1840 to October 22, 1844 in the second woe is the prophecy of the “hour, day, month, and year” (three hundred and ninety-one years and fifteen days), of verse fifteen. Together in one continuous line the fifth and sixth trumpets begin and end with an illustration of the sealing process.

Ekigoberera okuteekako akabonero kw’olunyiriri olw’okuna, mu ‘kabi akasooka’, ye ‘emywezi etaano’ (emyaka 150). Emywezi etaano gino giyitiddwaako emirundi ebiri: omulundi gumu mu olunyiriri olutaano era nate mu olunyiriri ekkumi. Ekyasooka okutegeezebwa, nga tekinnabaawo enteekateeka y’okuteekako akabonero okuva nga August 11, 1840 okutuuka nga October 22, 1844 mu ‘kabi ak’okubiri’, ye ennabula ey’‘saawa, olunaku, omwezi, n’omwaka’ (emyaka 391 n’ebiro 15), ey’olunyiriri olw’ekkumi n’ettaano. Awamu, mu muyengere ogumu ogutayimirira, amakondeere ag’okutaano n’ag’omukaaga gatandikira ne gamaliriza nga galaga ekyokulabirako ky’enteekateeka y’okuteekako akabonero.

As two lines, applied “line upon line” they identify a beginning and ending marked by Mohammed the first and Mohammed the second. “Line upon line,” they identify two distinct periods in each line, that is produced by each line possessing a time prophecy. In the history of the first woe, Islam was to “hurt” Rome, and in the second woe, it was to “kill” Rome. The first woe was a warfare of spears, swords and arrows, and the second woe introduced gunpowder as the weaponry.

Nga ennyiriri ebbiri, bwe ziteekebwamu mu ngeri ya "olunyiriri ku linyiriri", zikizuula entandikwa n’enkomerero eziragibwa Mohammed ow’olubereberye ne Mohammed ow’okubiri. "Olunyiriri ku linyiriri," zikizuula ebiseera bibiri eby’enjawulo mu buli linyiriri, ekivudde ku nsonga nti buli linyiriri lirina obunnabbi bw’ebiseera. Mu byafaayo by’akabi akasooka, Obusiraamu bwateekeddwa "okulumya" Roma, era mu kabi akakubiri bwateekeddwa "okutta" Roma. Akabi akasooka kaali entaalo ez’emifumu, ebitala n’obusaale, ate akabi akakubiri kaaleta baruti ng’eby’okulwanyisa.

> “VERSE 10. And they had tails like unto scorpions, and there were stings in their tails: and their power was to hurt men five months. 11. And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon.

> Ekitundu 10. Era baalina emikira ng’egy’ensiringanyi, ne mu mikira gyabwe mwalimu olwogi; n’obuyinza bwabwe bwali okubulumya abantu emyezi etaano. 11. Ne baalina kabaka ababafuga, ye malayika w’ekinnya ekitakkakkana, erinnya lye mu Lwebbulaniya ye Abaddoni, naye mu Luyonaani erinnya lye ye Apoliyoni.

> “Thus far, Keith has furnished us with illustrations of the sounding of the first five trumpets. But we must now take leave of him, and proceed to the application of the new feature of the prophecy here introduced; namely, the prophetic periods.

> Okutuusa kaakano, Keith atuwadde ebyokulabirako eby’okufuuyibwa kw’enkondeere etaano ezasooka. Naye kati tulina okumuveeko, era tugende ku kukozesebwa kw’ensonga empya ey’obunnabbi eyingiziddwa wano; nga kye, ebiseera eby’obunnabbi.

> “Their Power Was to Hurt Men Five Months.—1. The question arises, What men were they to hurt five months?—Undoubtedly the same they were afterward to slay (see verse 15); ‘The third part of men,’ or third of the Roman empire,—the Greek division of it.

> Amaanyi gaabwe gaali ga kulumya abantu okumala emyezi etaano.-1. Ekibuuzo kivuddewo nti, Bantu b’ani be baali bagenda okulumya okumala emyezi etaano?-Tewali kubuusabuusa, be bamu be baali bagenda okutta oluvannyuma (laba olunyiriri 15); ‘Ekitundu eky’okusatu ky’abantu,’ oba ekitundu eky’okusatu eky’Obwakabaka bw’Abaloma—ekitundu kyabwo eky’Abagiriki.

> “2. When were they to begin their work of torment? The 11th verse answers the question.

> 2. Baateekwa okutandika ddi omulimu gwabwe ogw’okubonyaabonya? Olunyiriri olw’ekkumi n’emu luddamu ekibuuzo.

> “(1) ‘They had a king over them.’ From the death of Mohammed until near the close of the thirteenth century, the Mohammedans were divided into various factions under several leaders, with no general civil government extending over them all. Near the close of the thirteenth century, Othman founded a government which has since been known as the Ottoman government, or empire, which grew until it extended over all the principal Mohammedan tribes, consolidating them into one grand monarchy.

> "(1) 'Baali balina kabaka ababafuga.' Okuva ku kufa kwa Muhamadi okutuuka okumpi n’enkomerero y’ekyasa eky’ekkumi n’asatu, Abasiraamu baayawukana mu bibinja bingi wansi w’abakulembeze abenjawulo, nga tewali gavumenti y’obwannansi ewagaziyira ku bo bonna. Okumpi n’enkomerero y’ekyasa eky’ekkumi n’asatu, Othman yateekaawo gavumenti eyava olwo n’eyitibwa Gavumenti ya Ottoman, oba Obwakabaka bwa Ottoman, era bwe yakula n’egaziya obusikirize bwayo okutuuka ku bika byonna eby’amaanyi eby’Abasiraamu, n’ebagatta mu bwakabaka bumwe obukulu."

> “(2) The character of the king. ‘Which is the angel of the bottomless pit.’ An angel signifies a messenger, a minister, either good or bad, and not always a spiritual being. ‘The angel of the bottomless pit,’ or chief minister of the religion which came from thence when it was opened. That religion is Mohammedanism, and the sultan is its chief minister. ‘The Sultan, or grand Seignior, as he is indifferently called, is also Supreme Caliph, or high priest, uniting in his person the highest spiritual dignity with the supreme secular authority.’—World As It Is, p.361.

> (2) Enfaanana ya kabaka. 'Ye malayika w'ekinnya ekitalina wansi.' Malayika ky'ategeeza omubaka, omuweereza, oba omulungi oba omubi, era si bulijjo nti abeera ekitonde ky'omwoyo. 'Malayika w'ekinnya ekitalina wansi,' oba omuweereza omukulu ow'eddiini eyava eyo bwe kyaggulibwa. Eyo ddiini ye ya Muhamadi, era Sultani ye omuweereza waayo omukulu. 'Sultani, oba grand Seignior, nga bw'ayitibwa byombi awatali kusosola, ye era Khalifa Omukulu, oba kabona omukulu, ng'ateeka wamu mu ye ekitiibwa ekisinga ekya by'omwoyo n'obuyinza obusukka mu by'obufuzi eby'ensi.'-World As It Is, omuko 361.

> “(3) His name. In Hebrew, ‘Abaddon,’ the destroyer; in Greek, ‘Apollyon,’ one that exterminates, or destroys. Having two different names in two languages, it is evident that the character, rather than the name of the power, is intended to be represented. If so, as expressed in both languages, he is a destroyer. Such has always been the character of the Ottoman government.

> (3) Erinnya lye. Mu Lwebbulaniya, ‘Abaddon,’ omuzikiriza; mu Lugiriki, ‘Apollyon,’ omumalawo, oba omuzikiriza. Ng’alina amannya abiri ag’enjawulo mu nnimi bbiri, kyeraga nti ekikula kye, so si linnya ly’obuyinza, kye kyagendererwa okulagibwa. Bwe kiba bwe kityo, nga bwe kyogerwa mu nnimi zombi, ali omuzikiriza. Bwekityo bulijjo bwe bwabadde ekikula kya gavumenti ya Otomaani.

> “But when did Othman make his first assault on the Greek empire?—According to Gibbon, Decline and Fall, etc., ‘Othman first entered the territory of Nicomedia on the 27th day of July, 1299.’

> Naye Othman yakola ddi okulumba kwe okw’olubereberye ku Obwakabaka bwa Bugiriki?- Okusinziira ku Gibbon, Decline and Fall, n’ebirala, ‘Othman yasooka okuyingira ekitundu kya Nicomedia ku lunaku lwa 27 July, mu mwaka gwa 1299.’

> “The calculations of some writers have gone upon the supposition that the period should begin with the foundation of the Ottoman empire; but this is evidently an error; for they were not only to have a king over them, but were to torment men five months. But the period of torment could not begin before the first attack of the tormentors, which was, as above stated, July 27, 1299.

> Okubalo kwa bawandiisi abamu kwasinziidde ku kuteebereza nti ekiseera kinaatandikira ku kutandikibwa kw’Obwakabaka bwa Ottoman; naye kino ky’ensobi erabika ddala; kubanga si kyokka baali baakubeera n’kabaka ababafuga, wabula era baali bagenda okutulugunya abantu emyezi etaano. Naye ekiseera ky’okutulugunya tekyasobola kutandika nga tekinnabaawo kulumba okusooka kw’abo abatulugunya, okwabadde, nga bwe kyategeezeddwa waggulu, ku Julaayi 27, 1299.

> “The calculation which follows, founded on this starting-point, was made and published in a work entitled, Christ’s Second Coming, etc., by J. Litch, in 1838.

> Okubala okugoberera, okwesigamye ku ntandikwa eno, kwakolebwa era ne kufulumizibwa mu kitabo ekyatuumibwa 'Christ's Second Coming, etc.,' ekyawandiikibwa J. Litch mu 1838.

> “‘And their power was to hurt men five months.’ Thus far their commission extended, to torment by constant depredations, but not politically to kill them. ‘Five months,’ thirty days to a month, give us one hundred and fifty days; and these days, being symbolic, signify one hundred and fifty years. Commencing July 27, 1299, the one hundred and fifty years reach to 1449. During that whole period the Turks were engaged in an almost perpetual warfare with the Greek empire, but yet without conquering it. They seized upon and held several of the Greek provinces, but still Greek independence was maintained in Constantinople. But in 1449, the termination of the one hundred and fifty years, a change came, the history of which will be found under the succeeding trumpet.” Uriah Smith, Daniel and Revelation, 505–507.

> "Era amaanyi gaabwe gaali ag'okulumya abantu emyezi etaano." Okutuusa awo kwe kwaagaziibwa obuvunaanyizibwa bwabwe: okubabonyaabonya mu bunyazi obutayimirira, naye si okubazikiriza mu byobufuzi. "Emyezi etaano," buli mwezi nga gulimu ennaku 30, bituwa ennaku 150; era ezo nnaku, nga za bifananyi, zitegeeza emyaka 150. Nga bitandika nga July 27, 1299, emyaka 150 gituuka ku 1449. Mu kiseera kyonna ekyo Abatuluki baali mu ntalo ezitakoma ne bwakabaka bwa Bugereeki, naye nga tebaakiwangula. Baawamba ne bakwata ebitundu bingi eby'obwakabaka bwa Bugereeki, naye obwetwaze bwa Bugereeki bwakuumibwa mu Constantinople. Naye mu 1449, ekkomo ly'emyaka 150, waabangawo enkyukakyuka, ebyafaayo byayo bijja kusangibwa wansi w'ekkondeere eriddirira. Uriah Smith, Daniel and Revelation, 505-507.

Uriah Smith is citing Josiah Litch’s calculation of the one hundred and fifty years, which when concluded, represents a starting point for the three hundred and ninety-one year and fifteen-day prophecy in the next Trumpet. Commenting on Litch’s prediction concerning these two connected time prophecies Sister White recorded:

Uriah Smith ayogera ku kubala kwa Josiah Litch okw’emyaka 150, okwamalirizibwa kwe kubeera ntandikwa y’obunnabbi bw’emyaka 391 n’ennaku 15 mu nkondeere eyaddako. Nga awa ebirowoozo ku kuteebereza kwa Litch ku bunnabbi buno bw’ekiseera bubiri obugattiddwa wamu, Sister White yawandiika nti:

> “In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’

> "Mu mwaka gwa 1840, okutuukirizibwa okulala okwenjawulo okw’obunnabbi kwazuukusa obwegendereza obwasaanye nnyo. Emyaka ebiri emabega, Josiah Litch, omu ku basumba abakulembera mu kubuulira Okujja okw’Okubiri, yawandiika n’atangaza ennyinyonnyola ey’Okubikkulirwa 9, ng’alagula okugwa kwa Bwakabaka bwa Ottoman. Ng’okubala kwe bwe kwalaga, obuyinza buno bwateekwa okuggyibwawo . . . ku lwa 11, omwezi gw’omunaana, 1840, lwe kyandisubirwa nti obuyinza bwa Ottoman e Constantinople bunaamenyeka. Era kino, nzikiriza, kijja kusangibwa nga bwe kituufu.'"

> “At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.

> Mu kiseera ddala ekyalambikibwa, Buturukki, ng’eyita mu babaka b’eggwanga baayo, yakkiriza okufuna obukuumi okuva eri amawanga amaanyi agagattiddwa ag’e Bulaaya, era bwe batyo ne yeeteeka wansi w’okulamulibwa kw’amawanga g’Obukristaayo. Ekintu ekyo kyatuukiriza mu bujjuvu obunnabbi. Bwe kyamanyikika, abantu bangi nnyo ne bakakasibwa ku ntuufu y’emisingi egy’okutaputa obunnabbi egyakkirizibwa ne okugobererwa Miller n’abo be yakolagana nabo, era amaanyi ag’ewuunyisa ne gakiwa ekibiina ekyalindirira Okudda kwa Kristo. Abasajja ab’amagezi n’ab’ekitiibwa ne beegatta ne Miller, mu kubuulira era n’okubunyisa mu biwandiiko ebirowoozo bye, era okuva mu 1840 okutuuka mu 1844 omulimu ne gweyongera mangu nnyo. The Great Controversy, 334, 335.

The first and second woes are connected by two interconnected time prophecies. The first woe, begins with an illustration of the sealing and the second woe, ends with the history of August 11, 1840 until the sounding of the seventh trumpet on October 22, 1844, which is also an illustration of the sealing. The beginning and ending bear the signature of Alpha and Omega, because, as with the history in which Christ confirmed the covenant for a week, the period is divided into two parts. The first period begins with the first Mohammed, and ends with the second Mohammed. The second period begins with “a voice from the four horns of the golden altar which is before God,” and it ends with the “voice” of Christ, swearing “by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer.”

Obulumi obusooka n’obw’okubiri bikwataganyiddwa ebunnabbi eby’ebiseera bibiri ebikwataganira awamu. Obulumi obusooka butandika n’ekifaananyi eky’okuteekako akabonero, ate obulumi obw’okubiri buggwa n’ebyafaayo eby’oku Agusito 11, 1840 okutuuka ku kuvuga kw’ekkondeere ey’omusanvu nga Okitobba 22, 1844, ekyo naye nga kye kifaananyi eky’okuteekako akabonero. Entandikwa n’enkomerero birina omukono gwa Alufa ne Omega, kubanga, nga bwe kiri mu byafaayo mwe Kristo yakkakasa endagaano okumala wiiki emu, ekiseera kino kigabanyizibwa mu bitundu bibiri. Ekitundu ekisooka ky’ekiseera kitandikira ku Muhamadi asooka, era kiggwa ku Muhamadi ow’okubiri. Ekitundu eky’okubiri kitandikira ku “eddoboozi eriva mu nkoona ennya z’ekyoto kya zaabu ekiri mu maaso ga Katonda,” era kiggwa ku “eddoboozi” lya Kristo, ng’alayirira “eri oyo abeera omulamu emirembe n’emirembe, eyatonda eggulu n’ebiririmu, n’ensi n’ebirimu, n’ennyanja n’ebigirimu, nti ekiseera tekiribaawo nate.”

We will continue this study in the next article.

Tujja kugenda mu maaso n’okunoonyereza kuno mu kiwandiiko ekiddako.

> “Any question that Satan can arouse in the mind to create doubt in regard to the grand history of the past travels of the people of God will please his satanic majesty and is an offense to God. The tidings of the Lord’s soon coming in power and great glory to our world is truth, and in 1840 many voices were raised in its proclamation.” Manuscript Releases, volume 9, 134.

> "Ekibuuzo kyonna Setaani ky'asobola okusitula mu mutima okuleeta obubuusabuusa ku byafaayo ebinene eby'entambula ey'edda ey'abantu ba Katonda kijja kusiimisa nnyo omukulu ono omubi Setaani, era kiba kivume eri Katonda. Amawulire ag'okudda kwa Mukama okumpi mu maanyi n'ekitiibwa ekinene eri ensi yaffe mazima; era mu 1840 abantu bangi baayimusa amaloboozi gaabwe ne balangirira ago." Manuscript Releases, volume 9, 134.

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