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# The Book of Daniel - Number One-Hundred and Sixty-Eight

Ekitabo kya Danyeri - Ennamba Kikumi mu Nkaaga mu Munaana

Unveiling Prophetic Truth: The Second Battle of the proxy wars and the Sealing of the 144,000

Okubikkula Amazima ag’Obunnabbi: Olutalo olw’Okubiri olw’entalo ez’emikono egy’omu mabega n’Okuteekebwako Akabonero ak’abantu 144,000

Author

Jeff Pippenger

Published

March 30, 2024

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We are now addressing the second battle of the proxy wars, as illustrated in Daniel chapter eleven, verses eleven and twelve. The second battle in those verses identify the war in the Ukraine, between the atheistic power of Russia, and the nation of Ukraine. In the verses, Putin is victorious, as was Ptolemy IV, but after his victory he will be lifted up in his own heart, and his narcissistic self-exaltation will become the means of his Waterloo. The historical representation of this current history is only beneficial to those who understand what the current history represents spiritually.

Kati twatunu tukwatako olutalo olwokubiri olw’entalo ezikolebwa nga biyita mu bannannyini buyinza abalala, nga bwe lulagibwa mu Danyeri essuula eky’ekkumi n’emu, ennnyiriri ekkumi n’emu ne kkumi na bbiri. Olutalo olwokubiri mu nnyiriri ezo lulumiriza olutalo oluli mu Ukraine, wakati w’amaanyi ga Russia agatakkiriza Katonda, n’eggwanga lya Ukraine. Mu nnyiriri ezo, Putin awangula, nga Ptolemy IV bwe yawangula, naye oluvannyuma lw’obuwanguzi bwe aligulumizibwa mu mutima gwe ye, era okwewanika kwe okw’obwannakyemalira kwe kulifuuka ekkubo ery’okuzikirira kwe. Okukiikirira okw’ebyafaayo okw’ebyafaayo bino eby’omulembe guno kugasa bokka abo abategeera ekyo ebyafaayo bino eby’omulembe guno kye bikiikirira mu by’omwoyo.

In verse one, of chapter ten, Daniel, who represents God’s last day people, is identified as understanding both the “vision” and the “thing”. The vision and the thing are repeatedly represented together, but distinct from one another as one line of truth. They are the Ulai and Hiddekel Rivers. They are the “mareh” and “chazon” visions. They are the prophecy of the twenty-five hundred and twenty years in connection with the prophecy of the twenty-three hundred years. They are the internal and external testimony of God’s people. The Lord does not repeat things that are unimportant. The rule of first mention identifies that because the first thing we are told of Daniel, in his final vision, is that he represents God’s last-day people who understand both the “chazon,” and the “mareh”. Therefore the vision and thing are vital to see, if the prophetic history of verses eleven and twelve are to be correctly understood.

Mu olunyiriri olusooka lw’Essuula ey’ekkumi, Danyeri, oyo akiikirira abantu ba Katonda ab’ennaku ez’enkomerero, alabikibwa ng’ategeera ebyombi “ekyolesebwa” n’“ekintu”. Ekyolesebwa n’ekintu byolekerwa emirundi mingi nga biri wamu ng’olunyiriri olumu lw’amazima, naye nga byawukana buli kimu ku kimu. Byo be Emigga Ulai ne Hiddekel. Byo bye byolesebwa bya “mareh” ne “chazon”. Byo bye bunnabbi bw’emyaka 2520 nga bugattiddwa wamu n’obunnabbi bw’emyaka 2300. Byo bye bujulirwa obw’omunda n’obw’ebweru bw’abantu ba Katonda. Mukama teyeddamu ebintu ebitalina makulu. Etteeka ery’okusooka okwogerwako litulaga nti, kubanga ekisooka kye twabuulirwa ku Danyeri mu kyolesebwa kye eky’enkomerero kye kino: nti akiikirira abantu ba Katonda ab’ennaku ez’enkomerero, abategeera ebyombi, “chazon” ne “mareh”. Noolwekyo ekyolesebwa n’ekintu bya mugaso nnyo okulaba, singa ebyafaayo eby’obunnabbi eby’olunyiriri 11 n’12 bigenda okutegeerekebwa bulungi.

Daniel represents the one hundred and forty-four thousand in Revelation chapter eleven, who have perfectly repeated the parable of the ten virgins, that was fulfilled in the history of the Millerites. They, as with the Millerites, suffered a first disappointment, that in Revelation chapter eleven is represented as being slain by the atheistic “woke” beast from the bottomless pit, and who then lie dead in the street of the great city of Egypt and Sodom, where also Christ was crucified. Their death produced “rejoicing” for the followers of the dragon, but it produced mourning in Daniel.

Danyeri akiikirira abo 144,000 mu Okubikkulirwa essuula ey’ekkumi n’emu, abaluddamu mu butuufu ddala olugero lw’abawala abawere ekkumi, olwaatuukirizibwa mu ebyafaayo bya Millerites. Bo, nga bwe kyali ne Millerites, baagwamu essuubi olwasooka, okwo mu Okubikkulirwa essuula ey’ekkumi n’emu kulagiddwa ng’okuttibwa ekisolo ekiva mu kinnya ekitakoma eky’obutakkiriza Katonda, ekya “woke”, ne balyoka bagalamira nga bafudde mu luguudo lw’ekibuga ekikulu erya Misiri ne Sodomu, awo era we baamwambikira Kristo ku musaalaba. Okufa kwabwe kwaleta “essanyu” eri abagoberera omusota omukulu, naye kwaleta okukungubaga eri Danyeri.

The history of the sealing of the one hundred and forty-four thousand was also represented by the resurrection of Lazarus, whose resurrection was identified as the sealing act of Christ’s work, and who, as a symbol of those whom Christ seals, led the triumphal entry into Jerusalem, which typified the movement of the Midnight Cry in the Millerite history, and also in the history of the one hundred and forty-four thousand. The resurrection of Lazarus occurred while his sisters, Mary and Martha were in mourning, as was Daniel during the twenty-one days in chapter ten. In chapter ten, Daniel’s mourning ends with the descent of Michael, the very personage whose “voice” brought Lazarus and Moses back to life. The resurrection of the two witnesses in Revelation chapter eleven is represented by Daniel being transformed by the causative vision of the “marah.”

Ebyafaayo eby’okuteekebwako envumbo okw’abo emitwalo kikumi mu emitwalo ana mu enkumi nnya n’akakadde kamu n’emitwalo ena byali nabyo biragiddwa mu kuzuukira kwa Laazaalo, era okuzuukira kwe kwalagibwa ng’ekikolwa eky’okuteekako envumbo eky’omulimu gwa Kristo; era ye, ng’akabonero k’abo Kristo b’ateekako envumbo, yakulembera okuyingira okw’obuwanguzi e Yerusaalemi, okwafaananyiriza entambula y’Okukaaba okw’Ekitalaata mu byafaayo by’Abamilleri, era ne mu byafaayo by’abo emitwalo kikumi mu emitwalo ana mu enkumi nnya. Okuzuukira kwa Laazaalo kwabaawo nga bannyina, Maliyamu ne Malisa, bakyali mu kukaaba, nga ne Danyeri bwe yali mu kulaba ennaku okumala ennaku amakumi abiri mu emu mu ssuula ey’ekkumi. Mu ssuula ey’ekkumi, okukaaba kwa Danyeri kukoma n’okukka kwa Mikkaeri, oyo mwene omuntu “eddoboozi” lye lyazza Laazaalo ne Musa obulamu nate. Okuzuukira kw’abajulirwa ababiri mu Okubikkulirwa essuula ey’ekkumi n’emu kulagiddwa mu Danyeri okukyusibwa olw’okwolesebwa okukola okw’“marah.”

In chapter ten, Daniel is representing the sealing of the one hundred and forty-four thousand that is also represented in chapter eleven of Revelation. In the chapter, Gabriel plainly states that he had come to Daniel to make Daniel understand what should befall God’s last-day people. The message of what will befall God’s people in the last days, is prophetically set within the context of a message that is confirmed by the methodology of laying prophetic line upon prophetic line. Within that application the rule of first mention demonstrates that the correct understanding will only be seen by those who see both the internal and external truths within the lines that are brought together. They are those who understand the “vision” and the “thing”.

Mu essuula ey’ekkumi, Danyeri akiikirira okuteekebwako envumbo okw’abantu emitwalo kikumi mu enkumi n’enkumi n’emitwalo ena mu enkumi n’enkumi ena, era ekyo nakyo kyakiikirirwa mu essuula ey’ekkumi n’emu eky’Okubikkulirwa. Mu ssuula eyo, Gabulyeri ayogera bulungi ddala nti yali azze eri Danyeri okumutegeeza ebyalituuse ku bantu ba Katonda ab’ennaku ez’oluvannyuma. Obubaka obukwata ku ebyo ebiriba ku bantu ba Katonda mu nnaku ez’oluvannyuma, mu ngeri ya nnabbi buteekeddwa mu mbeera y’obubaka obunywezebwa enkola ey’okussaawo layini ya nnabbi ku layini ya nnabbi. Mu kukozesa okwo, etteeka ly’okusoose okwogerwako liraga nti okutegeera okutuufu kulirabibwa bokka abo abalaba amazima ag’omunda n’ag’ebweru munda mu layini ezireeteddwa awamu. Abo beebo abategeera “okwolesebwa” ne “ekigambo”.

The one hundred and forty-four thousand will understand the prophetic message, but they will also experience the message, for the message and the experience cannot be separated. It is the message that sanctifies, for the message is God’s Word, and Christ is the Word of God, and the Word of God is Truth. His message is confirmed as the Truth, because it is represented through the principles of prophetic application that are nothing more or less than the principles of who and what He is. He is Palmoni, the Wonderful Numberer, the Numberer of Secrets. He is the Wonderful Linguist, the beginning and the ending, the first and the last, the Alpha and Omega. It is these elements of who He is, that define the prophetic rules which establish the message of prophecy, and produce the experience of prophecy.

Abo 144,000 banaategeera obubaka bw’obunnabbi, naye era bajja kubumanyiramu, kubanga obubaka n’okubumanyiramu tebisobola okuyawulibwa. Obubaka butukuza, kubanga obubaka kye Kigambo kya Katonda, era Kristo ye Kigambo kya Katonda, era Ekigambo kya Katonda kye mazima. Obubaka bwe bukakasiddwa nti mazima, kubanga bulagirwa mu misingi gy’enkola y’obunnabbi, ezitali bintu birala wabula misingi gennyini egy’ani ye era ky’ali. Ye Palmoni, Omubalirizi ow’ebyewuunyo, Omubalirizi w’ebyama. Ye Mukugu w’ennimi ow’ebyewuunyo, entandikwa n’enkomerero, owasooka n’owasembayo, Alufa ne Omega. Bino byennyini ebiraga ani ye, bye biteekawo amateeka g’obunnabbi agannyweza obubaka bw’obunnabbi, era ne biletawo obumanyirivu bw’obunnabbi.

Before the Ulai and Hiddekel, two great rivers of Shinar, reach the Persian Gulf they form a marshy area near their confluence called the Shatt al-Arab, but they do not merge into a single river. The Shatt al-Arab is a river delta formed by the convergence of the Euphrates and Tigris rivers, as well as several smaller rivers and streams. However, even within the delta region, the Euphrates and Tigris maintain their separate identities and flow into the Persian Gulf as distinct rivers. The internal and external messages of prophecy maintain their distinct relationship, but as they reach their conclusion (in the last days), they produce a delta with several contributing rivers and streams. Jesus illustrates the spiritual with the natural, and in the last days the effect of every vision forms a delta flood land, though the two great rivers maintain their distinct roles.

Nga bwe zinnatuuka ku Gulf ya Persia, Ulai ne Hiddekel, emigga ebiri eminene egy’e Shinar, zikola ekitundu eky’ensiko ey’amazzi kumpi n’ekifo we gisisinkana ekiyitibwa Shatt al-Arab, naye tezifuuka mugga gumu. Shatt al-Arab ye delta y’omugga ekolebwa olw’okwegatta kw’emigga Eufulaati ne Tiguli, era n’emigga emirala emitono n’obugga obutonotono. Naye era ne munda mu kitundu kya delta, Eufulaati ne Tiguli bisigaza obwawufu bwabyo era ne ziyiika mu Gulf ya Persia nga migga egy’enjawulo. Obubaka obw’omunda n’obw’ebweru obw’obunnabbi busigaza enkolagana yaabwo ey’enjawulo, naye bwe butuuka ku nkomerero yaabwo (mu nnaku ez’oluvannyuma), buvaamu delta erimu emigga n’obugga ebyongera ku yo. Yesu alaga eby’omwoyo ng’ayita mu by’obutonde, era mu nnaku ez’oluvannyuma ekiva mu kwolesebwa kwonna kikola ensi y’amazzi agaanamukira mu delta, wadde ng’emigga ebiri eminene gisigaza emirimu gyayo egy’enjawulo.

The period of twenty-one days of mourning aligns with the time the two witnesses are dead in the street, and that period of time begins with the first disappointment, and the tarrying time. That period of time occurs within the larger period of time, where the sealing of the one hundred and forty-four thousand is accomplished. The sealing did not begin at the time of the end in 1989, it began when Christ, as the third angel, descended on September 11, 2001. He brought His people to their second visit at Kadesh, and this time the few who are ready will go into the promised land. The experience of God’s people from the time of the end in 1989 up until September 11, 2001, did not seal them. The sealing began when Christ descended and sounded the first note of the seventh trumpet of the third woe.

Ekiseera eky’ennaku amakumi abiri mu lumu eky’okukungubaga kigendera wamu n’ekiseera abajulirwa ababiri mwe baba nga bafiiridde mu kkubo, era ekiseera ekyo kitandika n’okunyiiga okusooka n’ekiseera eky’okulindirira. Ekiseera ekyo kiba munda mu kiseera ekisingako obunene, mwe kituukirizibwa okuteekebwako akabonero kw’abo obukumi kikumi mu enkumi amakumi ana mu enkumi nnya. Okuteekebwako akabonero tekwatandika mu kiseera eky’enkomerero mu 1989; kwatandika Kristo, nga malayika ow’okusatu, bwe yakkira nga September 11, 2001. Yaleeta abantu Be ku kukyalira kwabwe okw’okubiri e Kadesi, era omulundi guno abatono abategekeddwa be baliyingira mu nsi eyasuubizibwa. Obumanyirivu bw’abantu ba Katonda okuva ku kiseera eky’enkomerero mu 1989 okutuuka ku September 11, 2001, tebwabateekako kabonero. Okuteekebwako akabonero kwatandika Kristo bwe yakkira n’afuuyira eddoboozi erisooka ery’ekkondeere ery’omusanvu ery’ekibonyoobonyo eky’okusatu.

The sounding of the seventh trumpet is where the mystery of God is finished, and that mystery represents the sealing of the one hundred and forty-four thousand, which takes place during the sounding of that trumpet. That trumpet hits three notes, for it is Truth. The first note was September 11, 2001, the second note was October 7, 2023, and the third of the three notes is at the soon coming Sunday law. Those three notes, are the three steps that always exist in truth. Daniel’s three touches in chapter ten connected his experience to the period of history that is represented by the three notes of the seventh trumpet.

Okuvuga kw’ekkondeere ery’omusanvu kwe kuggweeramu ekyama kya Katonda, era ekyama ekyo kitegeeza okuteekebwako akabonero kw’abantu obukumi kikumi mu enkumi amakumi ana mu enkumi nnya, ekibaawo mu kiseera ky’okuvuga kw’ekkondeere eryo. Ekkondeere eryo likuba obubonero busatu, kubanga ge Mazima. Akabonero akasooka kaali September 11, 2001, akookubiri kaali October 7, 2023, era akookusatu ku bubonero obusatu kali ku tteeka lya Sande erijja amangu. Obubonero obwo obusatu, ze ntambula essatu ezitera okubeerawo mu mazima. Okukwatibwa kwa Danyeri emirundi esatu mu ssuula ey’ekkumi kwagatta obumanyirivu bwe ku kiseera ky’ebyafaayo ekikiikiriddwa obubonero obusatu eby’ekkondeere ery’omusanvu.

The prophetic message that produces the effect of being transformed into the image of Christ, which Daniel illustrates in chapter ten, is the message of what befalls God’s people in the last days, but not the last days in a general sense. It is the message that God’s people understand and experience during the sealing time of the one hundred and forty-four thousand.

Obubaka obw’obunnabbi obuleeta okukyusibwa okufuuka mu kifaananyi kya Kristo, Danyeri bw’abuwa ekyokulabirako mu essuula ey’ekkumi, kye bubaka eky’ebigwawo eri abantu ba Katonda mu nnaku ez’oluvannyuma, naye si nnaku ez’oluvannyuma mu makulu ga bulijjo. Kye bubaka abantu ba Katonda kye bategeera era ne babusisinkana mu kiseera eky’okuteekebwako akabonero kw’abantu 144,000.

As Gabriel begins to present the prophetic history represented in chapter eleven, he presents specific lines of prophecy. The first two verses begin with Cyrus (as Bush the first), at the time of the end in 1989, and go forward until the history of Donald Trump as the forty fifth president (the sixth), and there the prophetic history ceases, until the history of the United Nations (Alexander the Great), as the seventh kingdom is addressed in verses three and four. The message of Donald Trump as the rich sixth president that stirs up the globalists, is therefore a truth that is fulfilled in the sealing time of the one hundred and forty-four thousand. It is therefore, present truth.

Nga Kabuli bwe atandika okwolesa ebyafaayo eby’obunnabbi ebikiikiriddwa mu ssuula ey’ekkumi n’emu, aleeta ennyiriri entongole ez’obunnabbi. Ennyiriri ebbiri ez’olubereberye zitandikira ku Kuulo (nga Bush ow’olubereberye), mu kiseera eky’enkomerero mu 1989, ne zigenda mu maaso okutuuka ku byafaayo bya Donald Trump nga pulezidenti ow’amakumi ana mu ataano (ow’omukaaga), era awo ebyafaayo eby’obunnabbi ne bikoma, okutuusa ebyafaayo by’Amawanga Amagatte (Alekkizanda Omukulu), ng’obwakabaka obw’omusanvu, bwe byogerwako mu nnyiriri esatu n’ennya. Obubaka bwa Donald Trump nga pulezidenti omukaaga omugagga asitula abalwanirizi b’ensi yonna, n’olwekyo, ge mazima agatuukirizibwa mu kiseera eky’okussaako envumbo kw’abo akasiriivu mu bina mu enkumi n’enkumi nnya. N’olwekyo, ge mazima agaliwo mu kiseera kino.

In verses five through nine, the history of the papacy being established upon the throne, in 538 through to the deadly wound and the time of the end in 1798, is set forth. It is of course essential and important truth for it upholds and confirms verse forty, but it provides no specific prophetic narrative that occurs in the period of the sealing of the one hundred and forty-four thousand. Verse ten, like verses five through nine, confirms the validity of verse forty, but does not address the prophetic history that is fulfilled during the sealing time. It does however, mark 1989, and therefore establishes by omission a silent period from 1989, unto the Sunday law in verse forty-one.

Mu nnyiriri etaano okutuuka ku mwenda, ebyafaayo eby’obwapapa okuteekebwawo ku ntebe y’obwakabaka, okuva mu 538 okutuuka ku kiwundu ekitta n’omu kiseera eky’enkomerero mu 1798, byoleseddwa. Kino, mazima ddala, ky’amazima amakulu era ageetaagisa, kubanga kiwanirira era kikakasa olunyiriri olw’amakumi ana, naye tekiwa kunnyonnyola kwa bunnabbi okw’enjawulo okubaawo mu kiseera eky’okuteekebwako akabonero kw’abantu omutwalo gumu mu obukumi buna mu enkumi nnya. Olunyiriri olw’ekkumi, ng’ennyiriri etaano okutuuka ku mwenda, lukakasa obutuufu bw’olunyiriri olw’amakumi ana, naye terwogera ku byafaayo bya bunnabbi ebituukirira mu kiseera eky’okuteekebwako akabonero. Wabula, lulaga 1989, era bwe kityo luteekawo olw’obutagamba ku byo ekiseera eky’obusirifu okuva mu 1989 okutuuka ku Sunday law mu lunyiriri olw’amakumi ana mu lumu.

Verses eleven through fifteen identify history that is fulfilled in the period of the sealing of the one hundred and forty-four thousand. Those verses fit within the hidden history between verses two and three, and between 1989 in verse forty unto the Sunday law in verse forty-one. Those verses are very much present truth, and must be recognized as such if we are to reap the intended benefits of understanding the verses.

Olunyiriri okuva ku kkumi n’emu okutuuka ku kkumi n’ettaano bulaga ebyafaayo ebifuuka ebituukiridde mu kiseera eky’okuteekebwako envumbo kw’abasajja emitwalo kikumi mu enkumi nnya mu enkumi nnya. Olunyiriri olwo lutuukira munda mu byafaayo ebikwekebwa wakati w’olunyiriri olw’okubiri n’olw’okusatu, era wakati wa 1989 mu lunyiriri olw’amakumi ana ne Sunday law mu lunyiriri olw’amakumi ana mu lulala. Ebyo byennyini ge mazima agaliwo mu kiseera kino, era biteekwa okutegeerebwa nga bwe biri bwe tuba nga twagala okukungula emigaso egyategekebwa okuva mu kutegeera ennyiriri ezo.

The intended benefits are two-fold, for it represents the understanding of the prophetic history represented therein, and also the experience that is produced by the understanding of the truths of that message. The understanding of the message, a final increase of knowledge, which is being fulfilled in the period of the sealing, is what sanctifies those who are to be among the one hundred and forty-four thousand. For this reason, it is important to consider the verses from the perspective of internal and external.

Emiganyulo egigendererwa gibiri: ekisooka, okutegeera ebyafaayo eby’obunnabbi ebirimu; n’eky’okubiri, obumanyirivu obuva mu kutegeera amazima g’obubaka obwo. Okutegeera obubaka, okwongerwako okusembayo mu bummanyi, okutuukirizibwa mu kiseera eky’okuteekebwako akabonero, kwe kutukuza abo abagenda okuba mu emitwalo kkumi na nnya n’enkumi nnya. Olw’ensonga eno, ky’ekikulu okwekenneenya emisoko nga gitunuulirwa okuva ku ndowooza ey’omunda n’ey’ebweru.

The “seven times” of Leviticus twenty-six is absolutely part of the sealing time of the one hundred and forty-four thousand, for Daniel’s two prayers, represented in chapter two and nine, represent a twofold prayer to understand the prophetic history represented by the image of the beast, and also to receive the experience that is produced by those who fulfill the Leviticus twenty-six prayer of forgiveness of their sins and the sins of their fathers. The external prayer identifies the image of the beast, and the internal prayer produces the image of Christ.

“Ebiseera musanvu” ebya Ebyabaleevi amakumi abiri mu mukaaga ddala biri mu kiseera eky’okuteekebwako akabonero ak’abantu akasiriivu mu enkumi nnya mu enkumi nnya mu bunaana mu bina, kubanga okusaba kwa Danyeri okubiri, okwakiikiriddwa mu ssuula ey’okubiri n’ey’omwenda, kuŋŋaanira mu kusaba okw’emirundi ebiri okw’okutegeera ebyafaayo eby’obunnabbi ebikiikiriddwa ekifaananyi ky’ensolo, era n’okufuna obumanyirivu obuvaamu eri abo abatuukiriza okusaba okw’okusonyiyibwa kw’ebibi byabwe n’ebibi bya bajjajjaabwe okuli mu Ebyabaleevi amakumi abiri mu mukaaga. Okusaba okw’ebweru kulaga ekifaananyi ky’ensolo, ate okusaba okw’omunda kuleeta ekifaananyi kya Kristo.

Understanding the history represented in the various passages in Daniel eleven, that specifically address history that is fulfilled within the sealing time, is represented by Daniel’s prayer in chapter two. He and the three worthies sought to understand the secret message of Nebuchadnezzar’s dream of the image of the metals. When the correct understanding of the prophetic history represented in Nebuchadnezzar’s hidden dream is recognized, the understanding identifies to those who understand, that they are without hope, unless they personally accomplish the experience of complete repentance represented by Daniel’s prayer in chapter nine.

Okutegeera ebyafaayo ebyalagibwa mu bitundu eby’enjawulo mu Danyeri essuula ey’ekkumi n’emu, ebikwata ddala ku byafaayo ebituukirizibwa mu kiseera eky’okusiigibwa akabonero, kiragibwa mu kusaba kwa Danyeri mu ssuula ey’okubiri. Ye n’abasajja abasatu abeesigwa baanoonya okumanya obubaka obukwekeddwa mu kirooto kya Nebukadduneeza eky’ekifaananyi eky’ebyuma. Bwe kizuulirwa okutegeera okw’amazima ku byafaayo eby’obunnabbi ebyalagibwa mu kirooto ekikwekeddwa kya Nebukadduneeza, okutegeera okwo kubategeeza abo abategeera nti tebalina ssuubi, okuggyako nga buli omu amala ddala okwenenya kwe kennyini okwatuukiridde ddala, okwenenya okwo okuragibwa mu kusaba kwa Danyeri mu ssuula ey’omwenda.

To separate the experience represented by Daniel in chapter ten, from the prophetic narrative of end time events in chapter eleven, is to fail as a student of prophecy. In Daniel chapter eleven, verses eleven and twelve, the war of the borderline, the Battle of Raphia and the victory of the southern king, represents the second of the three proxy wars which are marked in God’s prophetic Word. The key that brings this revelation of truth into view is the Wonderful Linguist’s use of the king of the north overflowing and passing over, up to the fortress (the neck), in verse ten. He provided two other verses that address the overflowing and passing over, and in so doing He brings together the prophetic narrative of events and the experience the understanding of those events is to produce.

Okwawulayawula obumanyirivu obukiikiriddwa Danyeri mu ssuula eky’ekkumi okuva ku nnnyonnyola ey’obunnabbi ey’ebigenda mu maaso eby’ebiro eby’enkomerero mu ssuula eky’ekkumi n’emu, kwe kulemererwa ng’omuyizi w’obunnabbi. Mu Danyeri essuula 11, ennyiriri 11 ne 12, olutalo olw’oku nsalo, Olutalo lwa Raphia n’obuwanguzi bwa kabaka ow’obukiikaddyo, bukiikirira olutalo olw’okubiri ku ntalo essatu ez’oku lusegere ezateekebwako akabonero mu Kigambo kya Katonda eky’obunnabbi. Ekyama ekireeta okubikkulirwa kuno okw’amazima okulabika kiri mu nkozesa y’Omuvvuunuzi Ow’ekitalo ey’okwogerako ku kabaka ow’obukiikakkono ng’ayiika n’asukkirira, okutuuka ku kigo (ensingo), mu lunyiriri 10. Yawaayo ennyiriri endala bbiri ezikwata ku kuyiika n’okusukkirira, era bwe yakola bw’atyo, agatta awamu ennyonnyola ey’obunnabbi ey’ebigenda mu maaso n’obumanyirivu okutegeera kw’ebigenda mu maaso ebyo bwe kulina okuzaala.

> But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress. And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. And when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down many ten thousands: but he shall not be strengthened by it. Daniel 11:10–12.

> Naye batabani be banaagolokoka, era banaakuŋaanya eggye ddene ery’amaanyi; era omu alijja ddala, alikulukuta ng’omugga n’akyitamu; oluvannyuma aliddayo, era agolokoke okutuusa ku kigo kye. Era kabaka w’obukiika obwa ddyo alijjula obusungu, alivayo alwanane naye, ye kabaka w’obukiika obwa kkono; era aliyimirizaamu eggye ddene; naye eggye ddene eryo lijja kuweebwa mu mukono gwa kabaka w’obukiika obwa ddyo. Awo nga amaze okuwangula eggye eryo ddene, omutima gwe gunaagulumizibwa; era alitta bangi emitwalo mingi; naye teenaanywezebwa mu kyo. Danyeri 11:10-12.

In 2014, Putin began a war in the Ukraine, and in order to recognize this truth as represented in verse eleven of chapter eleven, a student of prophecy must first be able to see that verse ten represents a history that illustrates the second part of verse forty of Daniel chapter eleven. When they recognize that, they then see that what verse ten adds to verse forty, is that when the Soviet Union was swept away in 1989, that the king of the north only went up to his fortress (the “neck”). But a student of prophecy would not know what that indicated, until he saw Isaiah chapter eight verse eight. Then he would have the prophetic authority to identify that all three verses are tied together by an expression that is only employed three times in the Bible.

Mu mwaka gwa 2014, Putin yatandika olutalo mu Ukraine, era okusobola okutegeera amazima gano nga bwe gali ekiikiriddwa mu lunyiriri olw’ekkumi na lumu olw’essuula ey’ekkumi na emu, omuyizi w’obunnabbi ateekwa okusooka okulaba nti olunyiriri olw’ekkumi lukiikirira ebyafaayo ebiraga ekitundu eky’okubiri eky’olunyiriri olw’amakumi ana olwa Danyeri essuula ey’ekkumi na emu. Bwe bakitegeera ekyo, ne balaba nti ekyo olunyiriri olw’ekkumi kye lwongera ku lunyiriri olw’amakumi ana, kwe kuba nti, Obweyamo bwa Soviet bwe bwakunkumulwa mu 1989, kabaka ow’obukiikakkono yagenda busi eri ekigo kye kyokka (“ensingo”). Naye omuyizi w’obunnabbi teyandimanyi ekyo kye kyategeeza, okutuusa lwe yandilabye Isaaya essuula ey’omunaana olunyiriri olw’omunaana. Awo lwe yandifunye obuyinza obw’obunnabbi okuzuula nti ennyiriri zonna essatu zigattiddwa awamu olw’ennyiriri emu ey’okwogera ekozesebwa emirundi esatu gyokka mu Bayibuli.

The student would then need a second witness that the three times the expression “overflow and pass over” occur in the Bible, is a purposeful repetition. The second witness to this fact is established because all three verses (witnesses), identify a king of the north attacking a southern king. Together the three witnesses, that are confirmed as the same symbolic history by two types of internal witnesses, lead the student of prophecy to then lay all three verses upon each other, in a line upon line fashion. That application expands the content of the verses, which portray the battle between a king of the north and the king of the south.

Oluvannyuma omuyizi yandyetagisizza obujulirwa obwokubiri obulaga nti emirundi esatu emboozi eno “okuyitirira n’okusomoka” gy’eyogerwako mu Bayibuli, okuddiŋŋana okw’ekigendererwa. Obujulirwa obwokubiri ku nsonga eno buteekebwawo kubanga ennyiriri zonna essatu (abajulirwa), zitegeeza kabaka ow’obukiikakkono ng’atabaalira kabaka ow’obukiikaddyo. Wamu, abajulirwa bano essatu, abakkakasibwa okuba amateka ge gamu ag’akabonero olw’ebika bibiri eby’obujulirwa obw’omunda, baleetera omuyizi w’obunnabbi olwo okuteeka ennyiriri zonna essatu wamu, mu ngeri ey’olunyiriri ku lunyiriri. Enkozesa eyo egaziya ebirimu mu nnyiriri ezo, eziraga olutalo wakati wa kabaka ow’obukiikakkono ne kabaka ow’obukiikaddyo.

Isaiah chapter seven, verses eight and nine, provide the key to solving the riddle of what the “fortress” in verse ten represents, for the Hebrew word for “fortress” is also the “fortress” that the king of the south entered into in verse seven of chapter eleven. “Fortress” is also translated as “strength” in the expression “sanctuary of strength” in verse thirty-one of Daniel eleven. Thus, the two verses (seven and thirty-one), provide two witnesses that the “fortress” is the capital of a kingdom or a king. With that fact established upon two witnesses (both in chapter eleven), then what Isaiah identifies in his cryptic passage in chapter seven, verses eight and nine, when he establishes with two internal witnesses that the fortress is the capital of a kingdom, or the king of the kingdom, establishes that prior to 1989, the Soviet Union, the capital of which was Russia, with its capital city of Moscow, had a head that was Mikal Gorbachev. It is not an accident that the visual characteristic of Gorbachev was his forehead.

Isaaya omutwe ogw’omusanvu, olunyiriri olwa munaana n’olw’omwenda, bituwa ekisumuluzo eky’okumalawo ekibuuzo eky’ekyama ku kyekiyimirira ‘ekigo’ mu lunnyo olw’ekkumi, kubanga ekigambo mu Lwebbulaniya ekivvunulwa ‘ekigo’ kye kimu n’ekyo ‘ekigo’ mwe yayingira kabaka w’amaserengeta mu lunnyo olwa musanvu olw’omutwe ogw’ekkumi n’emu. ‘Ekigo’ kyongera n’okuvvunulwa ng’‘amaanyi’ mu kigambo ‘ekifo ekitukuvu eky’amaanyi’ mu lunnyo olw’amakumi asatu n’emu mu Danyeri omutwe ogw’ekkumi n’emu. Bw’otyo, olunyiriri olwa musanvu n’olw’amakumi asatu n’emu, luwa abajulizi babiri nti ‘ekigo’ kye kibuga ekikulu ky’obwakabaka oba kabaka. Ng’eyo nsonga emaze okuteekebwako abajulizi babiri (bombi mu mutwe ogw’ekkumi n’emu), kye Isaaya amanyisa mu kyawandiiko ekikwekese mu mutwe ogw’omusanvu, mu lunnyo olwa munaana n’olw’omwenda, bw’ateeka abajulizi babiri ab’omu kyawandiiko kye nti ekigo kye kibuga ekikulu ky’obwakabaka oba kabaka w’obwakabaka, kiteekaawo nti ng’ennaku za 1989 tezinnaba kutuuka, Omukago gw’Abasovyeti, nga ekibuga ekikulu kyagwo kyali Rusya, nga ekibuga ekikulu ekyo kye Mosko, gwalina omukulembeze Mikal Gorbachev. Ssi kyava bwereere nti ekirabika ennyo ku Gorbachev kyali ekitundu eky’omu maaso ku mutwe gwe.

Line upon line, the conclusion of this application emphasizes its importance when it states, “If ye will not believe, surely ye shall not be established.” Jesus said, “O fools, and slow of heart to believe all that the prophets have spoken.” [See Luke 24:25] Ezra wrote, “And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper.” [See 2 Chronicles 20:20] Seven times in the book of Revelation the command is given to hear. “He that hath an ear, let him hear what the Spirit saith unto the churches.”

Olunyiriri ku lunyiriri, okumaliriza kw’okuteekako kuno mu nkola kulaga obukulu bwakwo bwe kugamba nti, “Bwe mutakkiriza, mazima temunaanywezebwa.” Yesu yagamba, “Mmwe abasirusiru, era abakereereze mu mitima okukkiriza byonna bye bayogerako bannabbi.” [Lukka 24:25] Ezeera yawandiika, “Ne bazuuka enkya ennyo ne bafuluma ne bagenda mu ddungu lya Tekowa; bwe baali nga bafuluma, Yekosafaati n’ayimirira n’agamba nti, Mumpulirize, mmwe Yuda nammwe abatuuze ba Yerusaalemi; mukkirize Mukama Katonda wammwe, bwe mutyo munaanywezebwa; mukkirize bannabbi be, bwe mutyo munaawangala.” [2 Ebyafaayo 20:20] Emirundi musanvu mu kitabo ky’Okubikkulirwa waliwo ekiragiro ekiweebwa okuwulira. “Oyo alina okutu, awulire ebyo Omwoyo by’ayogera eri amakkanisa.”

To be established, is to be among the wise virgins, for fools are slow of heart to believe the prophets. The wise believe what God has spoken through His prophets, and they are established and prosper, for they hear what the Spirit saith to the churches. The identification of Russia, and the war it began in 2014 against the Ukraine, is what establishes those who are the wise students of prophecy in the period when Christ unseals that very truth.

Okunywezebwa kye kuba okubeera mu bawala ab’amagezi, kubanga abasirusiru abatatanguyira mu mitima okukkiriza bannabbi. Ab’amagezi bakkiriza ebyo Katonda by’ayogedde okuyita mu bannabbi be, era bannywezebwa ne basagalamuka, kubanga bawulira Omwoyo ky’ayogera eri amakkanisa. Okulambululwa kwa Russia, n’entaalo gye yatandikawo mu 2014 okulwana ne Ukraine, kye kinyweza abo abayizi b’eby’obunnabbi ab’amagezi mu kiseera Kristo lw’abikkula amazima ago gennyini.

That truth arrived in history in 2014, which is after 2001, and therefore is located within the sealing time of the one hundred and forty-four thousand. The next year, 2015, the richest president, who is the sixth president from the time of the end in 1989, began to stir up the globalists. Verse ten identifies the history of 1989, but it also establishes Russia as the “fortress,” and in the next two verses, Russia would begin the second battle of the proxy wars, and Putin will win that battle. The truth of the verses is unsealed when the history it represents is fulfilled.

Amazima ago gatuuka mu byafaayo mu mwaka gwa 2014, ekigoberera 2001, era n’olwekyo gali munda mu kiseera eky’okuteekibwako akabonero ak’abantu obukumi kikumi mu enkumi amakumi ana mu nnya. Omwaka ogwaddirira, 2015, pulezidenti asingira ddala obugagga, nga ye pulezidenti ow’omukaaga okuva ku kiseera eky’enkomerero mu 1989, yatandika okusasamusa abawagira obufuzi bw’ensi yonna. Olunyiriri olw’ekkumi lulaga ebyafaayo bya 1989, naye era lussaawo Russia ng’“ekigo ekinywevu,” era mu nnyiriri ebbiri eziddako, Russia yali egenda kutandika olutalo olw’okubiri olw’entalo ezikubibwa ng’abalala be bakuba mu kifo ky’abalala, era Putin alisinga. Amazima ag’ennyiriri gano gaggyibwako envumbo ng’ebyafaayo bye gakiikirira bwe bituukirira.

> “Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfilment in these last days, they will explain themselves.” The Kress Collection, 105.

> Danyeri ayimiridde mu mugabo gwe ne mu kifo kye. Obunnabbi bwa Danyeri ne bwa Yokaana busaanidde okutegeerwa. Bunnyonnyolana. Buwa ensi amazima ge buli muntu asaanidde okutegeera. Obunnabbi buno busaanidde okubeera obujulirwa mu nsi. Mu kutuukirizibwa kwaabwo mu nnaku zino ez’enkomerero, bujja kwenyonyola bwenkanya. Enkungaanya ya Kress, 105.

The prophecy of verses eleven and twelve, are unsealed through their historical fulfillment in the sealing time of the one hundred and forty-four thousand, but “line upon line,” there is another important fact connected with these verses. In order for the student of prophecy to bring the three passages of the “overflowing, and passing over” together, the student must also bring the prophecy of the sixty-five years into the prophetic line. The sixty-five year prophecy marks the beginning of the two twenty-five hundred and twenty year prophecies, and it identifies that they begin forty-six years apart from one another. In identifying the sixty-five years in the beginning, it also identifies that Alpha and Omega would produce sixty-five years at the ending.

Obunnabbi obw’ennyiriri ekkumi n’emu n’ekkumi n’ebiri busumuluddwa olw’okutuukirizibwa kwabwo mu byafaayo mu kiseera eky’okussaako akabonero ak’abantu emitwalo kikumi mu enkumi ana mu enkumi nnya, naye “olunyiriri ku lunyiriri,” waliwo ensonga endala enkulu egattiddwa ku nnyiriri zino. Omuyizi w’obunnabbi asobole okuleeta awamu emyolo esatu egy’“okuyiika ennyo n’okubuna okuyita,” ateekwa n’okuleeta obunnabbi obw’emyaka nkaaga mu etaano mu lunyiriri olw’obunnabbi. Obunnabbi obw’emyaka nkaaga mu etaano bussa akabonero ku ntandikwa y’obunnabbi bubiri obw’emyaka enkumi bbiri mu ebikumi bitaano mu abiri, era bulaga nti butandika nga bwawukanye emyaka ana mu mukaaga okuva ku bunnaabbi obulala. Mu kulaga emyaka nkaaga mu etaano ku ntandikwa, era kulaga nti Alfa ne Omega byandireese emyaka nkaaga mu etaano ku nkomerero.

The sixty-five years at both the beginning and ending, each possess the signature of three waymarks. The first was 742 BC, then nineteen years later 723 BC, then forty-six years later 677 BC. Those three waymarks are represented at the end with 1798, 1844, and 1863. The period of forty-six years in the beginning (Alpha), represent the trampling down of the temple and host, and the forty-six years at the ending (Omega), represent the restoration of the sanctuary and host, when the Messenger of the Covenant (who is also Alpha and Omega), would suddenly enter into the temple He had raised up in the forty-six years from 1798 to 1844.

Emyaka nkaaga mu etaano, ku ntandikwa ne ku nkomerero, buli gimu erina akabonero k’obubonero obusatu obw’ekkubo. Ery’olubereberye lyali 742 BC, oluvannyuma lw’emyaka kkumi na mwenda ne wabaawo 723 BC, ate oluvannyuma lw’emyaka amakumi ana mu mukaaga ne wabaawo 677 BC. Obubonero obwo obusatu obw’ekkubo bukiikirirwa ku nkomerero ne 1798, 1844, ne 1863. Ekiseera eky’emyaka amakumi ana mu mukaaga ku ntandikwa (Alpha) kikiikirira okulinnyirirwa okw’ekaalu n’eggye, era emyaka amakumi ana mu mukaaga ku nkomerero (Omega) gikiikirira okuzzaawo awatukuvu n’eggye, omubaka w’Endagaano (era ye Alpha ne Omega), bwe yandiyingidde mangu mu yeekaalu gye yazimba mu myaka amakumi ana mu mukaaga okuva mu 1798 okutuuka mu 1844.

The forty-six years that are preceded by nineteen years in the time when Isaiah set forth the prophecy in the year 742 BC, represent forty-six years at their conclusion, that are then followed by nineteen years in a chiastic pattern. The nineteen years from 1844 to 1863 provide an illustration of Christ’s intentions for the one hundred and forty-four thousand that was left unfulfilled due to the rebellion that occurred in that history. The work that is required of a student of prophecy to rightly divide the word of truth concerning verses ten through twelve of Daniel chapter eleven, not only establishes (if you believe) that Russia would initiate a war in the Ukraine in 2014, but that the war would be initiated in the sealing time of the one hundred and forty-four thousand. As important as the prophetic history represented in the verses is, the history where the truth of that very history is unsealed, is also represented by the history of the nineteen years from 1844 to 1863.

Emyaka amakumi ana mu mukaaga agakulembeddwamu emyaka kkumi na mwenda mu biro Isaaya lwe yayanjula obunnabbi mu mwaka gwa 742 BC, gakiikirira emyaka amakumi ana mu mukaaga ku nkomerero yaago, era oluvannyuma ne gagobererwa emyaka kkumi na mwenda mu nteekateeka ya chiastic. Emyaka kkumi na mwenda okuva mu 1844 okutuuka mu 1863 giwa ekifananyi ky’ebyo Kristo bye yagenderera ku 144,000 ebyasigalayo nga tebituukiriziddwa olw’obujeemu obwabaawo mu mirembe egyo. Omulimu ogwetaagibwa ku muyizi w’obunnabbi okugabanya mu butuufu Ekigambo ky’Amazima ku nnyiriri ez’ekkumi okutuuka ku kkumi n’abiri mu mutwe ogw’ekkumi n’emu ogwa Danyeri, tegukkakasa bwanana (bw’oba okkiriza) nti Lusiya yanditandikidde olutalo mu Yukureini mu 2014 wokka, naye era nti olutalo lwanditandikiddwa mu bbanga ery’okuteekebwaako akabonero kwa 144,000. Nga bwe biri nti ebyafaayo eby’obunnabbi ebiragiddwa mu nnyiriri ezo bya mugaso nnyo, n’ebyafaayo we mwo waggulwibwawo amazima ag’ebyo bennyini biragiddwa era mu byafaayo by’emyaka kkumi na mwenda okuva mu 1844 okutuuka mu 1863.

1844 identifies the arrival of the third angel, and it typifies the arrival of the third angel on September 11, 2001. 1863 represents the rebellion symbolized by the rebuilding of Jericho. The waymark of 1863 also typifies the obedience of the one hundred and forty-four thousand who are used to “bring down the walls of Jericho”, at the soon coming Sunday law. In the verses we are considering, verse sixteen represents the Sunday law in the United States. Verse eleven marks from 2014 to Putin’s ultimate victory. The verses identify the beginning of the second proxy war that is followed by the third proxy war, as represented in verses thirteen to fifteen.

1844 eraga okutuuka kw’omubaka ow’okusatu, era kulaga mu kifaananyi okutuuka kw’omubaka ow’okusatu nga September 11, 2001. 1863 ekiikirira obujeemu obulagiddwa n’okuzimba Yeriko nate. Akabonero k’ekkubo aka 1863 era kalaga mu kifaananyi obugondere bwa emitwalo kikumi mu enkumi ana mu enkumi nnya abakozesebwa “okussa wansi bbugwe wa Yeriko”, ku tteeka lya Ssande erigenda okujja amangu. Mu nnyiriri ze tulowoozaako, olunyiriri olwa kkumi na mukaaga lukiikirira etteeka lya Ssande mu United States. Olunyiriri olwa kkumi na lumu lussa akabonero okuva mu 2014 okutuuka ku buwanganguzi bwa Putin obw’enkomerero. Ennyiriri zino ziraga okutandika kw’olutalo olw’okubiri olw’abalala okulwaniraako mu kifo, oluddirirwa olutalo olw’okusatu olw’abalala okulwaniraako mu kifo, nga bwe kikiikiriddwa mu nnyiriri eza kkumi na ssatu okutuuka ku kkumi na ttaano.

Bringing verse two together with verses eleven and twelve, we identify the Ukrainian war beginning in 2014, which was then followed by the US Presidential campaign of 2015, and the subsequent election of the richest president in 2016. Verse twelve is followed by the retaliation of the last president before the Sunday law, in the third proxy war. The second proxy war, which is the battle of the borderline, began just before the election of the sixth and richest president.

Nga tugatta olunyiriri olw’okubiri wamu n’olunyiriri olw’ekkumi n’olumu n’olw’ekkumi n’ebiri, tuzuula olutalo lw’e Ukraine olwatandika mu 2014, oluvannyuma ne luddirwa kampeyini y’akulonda Omukulembeze wa Amerika eya 2015, n’oluvannyuma okulondebwa kw’omukulembeze asinga obugagga mu 2016. Olunyiriri olw’ekkumi n’ebiri luddirwa okuwalana kw’omukulembeze ow’enkomerero nga etteeka lya Ssande terinnabaawo, mu lutalo olw’okusatu olw’abalala okulwanira mu kifo. Olutalo olw’okubiri olw’abalala okulwanira mu kifo, lwe lutalo olw’ensalo, lwatandika katono nnyo nga okulondebwa kw’omukulembeze ow’omukaaga era asinga obugagga tekunnabaawo.

In the history of 1844 to 1863, the two sticks of Ezekiel were to be joined. Their joining represented the combination of divinity and humanity, which is the work of sealing the one hundred and forty-four thousand. In 1844 the third angel arrived and unsealed the light associated with the heavenly sanctuary, the law of God, the Sabbath, and the third angel. In 1849 the Lord stretched forth His hand a second time to gather the scattered flock that had suffered a scattering at the great disappointment. In 1850 He led His people to prepare Habakkuk’s second chart, to graphically illustrate the message His people were to proclaim as He led them to “bring down the walls of Jericho”. That chart included the “seven times” as did the “old chart”.

Mu byafaayo bya 1844 okutuuka ku 1863, emiti ebiri gya Ezekyeri byali biteekeddwa okugattibwa wamu. Okugattibwa kwagyo kyakiikirira okwegatta kw’Obwakatonda n’obuntu bwa muntu, kye kikolwa eky’okuteekako akabonero ku 144,000. Mu 1844 malayika ow’okusatu yatuuka era n’asumulula amazima agakwata ku yeekaalu ey’eggulu, amateeka ga Katonda, Sabaata, n’omubaka gwa malayika ow’okusatu. Mu 1849 Mukama n’ayanjuluza omukono gwe omulundi ogw’okubiri okuŋŋaanya ekisibo ekyali kyasaasaanyiziddwa mu kusaalirwa okunene. Mu 1850 yaluŋŋamya abantu be okuteekateeka ekifaananyi kya Habakkuku eky’okubiri, okulaga mu bifaananyi obubaka abantu be kwe baalina okulangirira nga ababakulira ‘okuzisa wansi ebbugwe bya Yeeriko’. Ekifaananyi ekyo kyatwalaamu ‘emirundi musanvu’ nga bwe kyali ku ‘kifaananyi ekikadde’.

In 1856, He unsealed the light that was to seal His people in advance of the “Battle of Jericho”. That light was an increase of the first light that Alpha and Omega had revealed to William Miller. It was the light of the “seven times,” as repeatedly represented in the ancient Battle of Jericho. The light that was to seal His people, was also the Laodicean message that was to awaken them, and transition them back again to the experience of Philadelphia. That last light was an increase of the first light, but His people neglected the light and by default chose to wander in the wilderness of Laodicea. 1844, 1849, 1850, 1856 and 1863 represent five waymarks that are represented in the history of September 11, 2001 unto the soon coming Sunday law.

Mu 1856, Yabikkula ekitangaala ekyali kigenda okuteekako akabonero ku bantu be ng’okutegekera “Olutalo lwa Yeliko”. Ekitangaala ekyo kyali okweyongera kw’ekitangaala ekisooka, kwe Alpha ne Omega yali abikkulidde William Miller. Kyali ekitangaala ky’ “emirundi musanvu,” nga bwe kyayimirizibwa emirundi emingi mu Lutalo lwa Yeliko olw’edda. Ekitangaala ekyali kigenda okuteekako akabonero ku bantu be, kyali era obubaka bwa Laodikiya obwali bugenda okubazuukusa, ne bubazzayo mu mbeera ya Firadelfiya. Ekitangaala ekisembayo ekyo kyali okweyongera kw’ekitangaala ekisooka, naye abantu be tebakifaako ekitangaala era ne bweeralekera ne balonda okwetooloola mu ddungu lya Laodikiya. 1844, 1849, 1850, 1856 ne 1863 biraga obubonero bw’ekkubo bitaano, obweyolekedde mu byafaayo okuva ku Sseputemba 11, 2001 okutuusa ku tteeka lya Ssande eririjja mu bwangu.

We will continue this study in the next article.

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

> Now Jericho was straitly shut up because of the children of Israel: none went out, and none came in. And the Lord said unto Joshua, See, I have given into thine hand Jericho, and the king thereof, and the mighty men of valour. And ye shall compass the city, all ye men of war, and go round about the city once. Thus shalt thou do six days. And seven priests shall bear before the ark seven trumpets of rams’ horns: and the seventh day ye shall compass the city seven times, and the priests shall blow with the trumpets. And it shall come to pass, that when they make a long blast with the ram’s horn, and when ye hear the sound of the trumpet, all the people shall shout with a great shout; and the wall of the city shall fall down flat, and the people shall ascend up every man straight before him. And Joshua the son of Nun called the priests, and said unto them, Take up the ark of the covenant, and let seven priests bear seven trumpets of rams’ horns before the ark of the Lord. And he said unto the people, Pass on, and compass the city, and let him that is armed pass on before the ark of the Lord. And it came to pass, when Joshua had spoken unto the people, that the seven priests bearing the seven trumpets of rams’ horns passed on before the Lord, and blew with the trumpets: and the ark of the covenant of the Lord followed them. And the armed men went before the priests that blew with the trumpets, and the rereward came after the ark, the priests going on, and blowing with the trumpets. And Joshua had commanded the people, saying, Ye shall not shout, nor make any noise with your voice, neither shall any word proceed out of your mouth, until the day I bid you shout; then shall ye shout.

> Awo Yeriko yali eggaliddwa nnyo olw’abaana ba Isiraeri; tewaali afuluma, era tewaali ayingira. Mukama n’agamba Yoswa nti, Laba, nkugabidde mu mukono gwo Yeriko, ne kabaka waayo, n’abasajja baayo ab’amaanyi ab’obuzira. Era munaatambulanga nga mwetooloola ekibuga, mmwe mwenna abasajja abalwana, ne mukyetooloola omulundi gumu. Bw’otyo bw’onookolanga ennaku mukaaga. Era bakabona musanvu banaasitulanga mu maaso g’essanduuko amakondeere musanvu ag’amahembe g’endiga ennume; naye ku lunaku olw’omusanvu munaakyetooloolanga emirundi musanvu, era bakabona banaafuuwa amakondeere. Awo olulituuka bwe balifuuwa ihembe ly’endiga ennume n’eddoboozi eggwanvu, era bwe muliwulira eddoboozi ly’ekkondeere, abantu bonna banaayogerera waggulu n’okwogerera okunene; era bbugwe w’ekibuga aligwa wansi n’egololoka, abantu ne balinnya, buli muntu butereevu mu maaso ge. Awo Yoswa mutabani wa Nuni n’ayita bakabona, n’abagamba nti, Musitule essanduuko ey’endagaano, era bakabona musanvu basitule amakondeere musanvu ag’amahembe g’endiga ennume mu maaso g’essanduuko ya Mukama. N’agamba abantu nti, Mweyongereyo, mwetooloole ekibuga, era alina ebyokulwanyisa ayite mu maaso g’essanduuko ya Mukama. Awo olwatuuka Yoswa bwe yamala okwogera n’abantu, bakabona omusanvu abaali basitudde amakondeere musanvu ag’amahembe g’endiga ennume ne bayita mu maaso ga Mukama, ne bafuuwa amakondeere; era essanduuko ey’endagaano ya Mukama n’ebagoberera. Abasajja abalina ebyokulwanyisa ne bagenda mu maaso ga bakabona abaafuuwa amakondeere, n’abasigadde ennyuma ne bagoberera essanduuko, bakabona nga bagenda mu maaso nga bafuuwa amakondeere. Era Yoswa yali alagidde abantu ng’agamba nti, Temwogerera waggulu, so temuleka ddoboozi lyonna kuva mu mmwe, so tewaliva kigambo kyonna mu kamwa kammwe, okutuusa ku lunaku lwe ndibagamba nti, Mwogerere waggulu; olwo munaayogerera waggulu.

> So the ark of the Lord compassed the city, going about it once: and they came into the camp, and lodged in the camp. And Joshua rose early in the morning, and the priests took up the ark of the Lord. And seven priests bearing seven trumpets of rams’ horns before the ark of the Lord went on continually, and blew with the trumpets: and the armed men went before them; but the rereward came after the ark of the Lord, the priests going on, and blowing with the trumpets. And the second day they compassed the city once, and returned into the camp: so they did six days. And it came to pass on the seventh day, that they rose early about the dawning of the day, and compassed the city after the same manner seven times: only on that day they compassed the city seven times. And it came to pass at the seventh time, when the priests blew with the trumpets, Joshua said unto the people, Shout; for the Lord hath given you the city.

> Awo essanduuko ya Mukama ne yeetooloola ekibuga omulundi gumu: ne badda mu lusiisira, ne basula mu lusiisira. Awo Yoswa n’agolokoka enkya nnyo mu makya, bakabona ne basitula essanduuko ya Mukama. Ne bakabona musanvu abaali beetisse amakondeere musanvu ag’amahembe g’endiga ennume mu maaso g’essanduuko ya Mukama ne bagenda mu maaso obutayosa, ne bafuuwa amakondeere: n’abasajja abalina ebyokulwanyisa ne bagenda mu maaso gaabwe; naye ab’oluvannyuma ne bagoberera essanduuko ya Mukama, bakabona nga bagenda mu maaso, era nga bafuuwa amakondeere. Awo ku lunaku olwokubiri ne beetooloola ekibuga omulundi gumu, ne baddayo mu lusiisira: bwe batyo bwe baakola ennaku mukaaga. Awo olwatuuka ku lunaku olw’omusanvu ne bagolokoka enkya nnyo ng’obudde bukyali bwa kutya, ne beetooloola ekibuga mu ngeri y’emu emirundi musanvu: ku lunaku olwo lwokka kwe baatooloola ekibuga emirundi musanvu. Awo olwatuuka ku mulundi ogw’omusanvu, bakabona bwe baafuuwa amakondeere, Yoswa n’agamba abantu nti Mwooge n’eddoboozi ddene; kubanga Mukama abawadde ekibuga.

> And the city shall be accursed, even it, and all that are therein, to the Lord: only Rahab the harlot shall live, she and all that are with her in the house, because she hid the messengers that we sent. And ye, in any wise keep yourselves from the accursed thing, lest ye make yourselves accursed, when ye take of the accursed thing, and make the camp of Israel a curse, and trouble it. But all the silver, and gold, and vessels of brass and iron, are consecrated unto the Lord: they shall come into the treasury of the Lord. So the people shouted when the priests blew with the trumpets: and it came to pass, when the people heard the sound of the trumpet, and the people shouted with a great shout, that the wall fell down flat, so that the people went up into the city, every man straight before him, and they took the city.

> Era ekibuga kirikolimirwe, kye kennyini, n’ebyo byonna ebikirimu, eri Mukama: wabula Lakabu omwenzi yekka ye aliba mulamu, ye n’abo bonna abali naye mu nnyumba, kubanga yakweka ababaka be twatuma. Nammwe, mwekuume nnyo muleme okukwata ku kintu ekikolimirwa, muleme okweretera ekikolimo, bwe munaatwala ku kintu ekikolimirwa, ne mufuula olusiisira lwa Isirayiri ekikolimo, ne mululeetako obuyinike. Naye ffeeza yonna, ne zzaabu, n’ebintu eby’ekikomo n’eby’ekyuma, bitukuzibwa eri Mukama: biriyingira mu ggwanika lya Mukama. Awo abantu ne boogerera waggulu, bakabona bwe baafuuwa amakondeere: awo olwatuuka abantu bwe baawulira eddoboozi ly’ekkondeere, abantu ne boogerera waggulu n’okwogerera okunene, bbugwe n’agwa butereevu, abantu ne bayambuka ne bayingira mu kibuga, buli muntu ng’ali butereevu mu maaso ge; ne batwala ekibuga.

> And they utterly destroyed all that was in the city, both man and woman, young and old, and ox, and sheep, and ass, with the edge of the sword. But Joshua had said unto the two men that had spied out the country, Go into the harlot’s house, and bring out thence the woman, and all that she hath, as ye sware unto her. And the young men that were spies went in, and brought out Rahab, and her father, and her mother, and her brethren, and all that she had; and they brought out all her kindred, and left them without the camp of Israel. And they burnt the city with fire, and all that was therein: only the silver, and the gold, and the vessels of brass and of iron, they put into the treasury of the house of the Lord. And Joshua saved Rahab the harlot alive, and her father’s household, and all that she had; and she dwelleth in Israel even unto this day; because she hid the messengers, which Joshua sent to spy out Jericho. And Joshua adjured them at that time, saying, Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it. So the Lord was with Joshua; and his fame was noised throughout all the country. Joshua 6:1–27.

> Awo ne bazikiririza ddala byonna ebyali mu kibuga, omusajja n’omukazi, omuto n’omukulu, ente n’endiga n’endogoyi, n’obwogi bw’ekitala. Naye Yoswa yali agambye abasajja bombi abaaketta ensi nti, Mweyingire mu nnyumba y’omwenzi, muggyeeyo omukazi oyo, n’ebintu bye byonna, nga bwe mwamulayirira. Awo abavubuka abo abaali abakessi ne bayingira, ne baggyayo Lakabu, ne kitaawe, ne nnyina, ne baganda be, n’ebintu bye byonna; era ne baggyayo n’ab’ekika kye bonna, ne babateeka ebweru w’olusiisira lwa Isiraeri. Ne bookya ekibuga omuliro, n’ebintu byonna ebyalimu; wabula ffeeza ne zzaabu n’ebibya eby’ekikomo n’eby’ekyuma ne babiteeka mu ggwanika ly’ennyumba ya Mukama. Ne Yoswa n’alokola Lakabu omwenzi ng’akyali mulamu, n’ennyumba ya kitaawe, n’ebintu bye byonna; era abeera mu Isiraeri okutuusa ne leero; kubanga yakweka ababaka, Yoswa be yatuma okuketta Yeriko. Awo Yoswa n’abalayiza mu biro ebyo ng’agamba nti, Akolimirwe omuntu oyo mu maaso ga Mukama, alyesitula n’azimba ekibuga kino Yeriko: ku mubereberye we alissawo emisingi gyakyo, era ku muto we alizimba enzigi zaakyo. Bw’atyo Mukama yali wamu ne Yoswa; n’ettutumu lye ne libuna ensi yonna. Yoswa 6:1–27.

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