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# Panium - Number Ten

Panium - Ennamba Kkumi

The Rise and Fall of Nations: Sealing the 144,000 and the Hidden Prophetic History of Daniel 11:10–16

Okutumbuka n'okugwa kw’amawanga: Okussaako akabonero ku ba 144,000 n’ebyafaayo eby’obunnabbi eby’ekyama ebiri mu Danyeri 11:10-16

Author

Jeff Pippenger

Published

April 16, 2025

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The theme in verses eleven and twelve is the rise and fall of the king of the south, as is the final rise and fall of the United States represented in the final president in verse two, as is the final earthly representative of the dragon power; the United Nation’s final rise and fall represented in verses three and four. Verses five through nine represent the history of the papal power from 538 unto 1798. 538 marks the empowerment of the papal power, 1798 marks the deadly wound of the papacy, and therefore verses five through nine represent the final rise and fall of the beast. Verse ten marks 1989 as the fall of the king of the south as represented in the former Soviet Union.

Omulamwa mu nnyiriri kkumi n’emu ne kkumi n’ebbiri gwe kuyimuka n’okugwa kwa kabaka w’amaserengeta, era nga bwe kiri ne mu kuyimuka okusembayo n’okugwa kwa United States y’Amerika okuyimirizibwa mu pulezidenti ow’enkomerero mu nnyiriri ey’okubiri, era nga bwe kiri ku muyimirizi ow’ensi ow’enkomerero w’amaanyi g’eddiragoni; okuyimuka okusembayo n’okugwa kw’Emawanga Amagatte kuyimirizibwa mu nnyiriri essatu n’ennya. Ennyiriri ttaano okutuuka ku mwenda zilaga ebyafaayo by’obuyinza bwa Paapa okuva mu 538 okutuuka mu 1798. 538 elaga okunywezebwa kw’obuyinza bwa Paapa, 1798 elaga ekiwundu ekitta eky’obupapa, era n’olwekyo ennyiriri ttaano okutuuka ku mwenda ziyimirira okuyimuka okusembayo n’okugwa kw’ekisolo. Olunyiriri ekkumi lutegeeza 1989 ng’omwaka ogw’okugwa kwa kabaka w’amaserengeta, nga kino kiyimirizibwa mu eyali Soviet Union.

> “Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that it might be seen whether it would fulfill the purpose of ‘the Watcher and the Holy One.’ Prophecy has traced the rise and fall of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with nations of less power, history repeated itself. Each had its period of test, each failed, its glory faded, its power departed, and its place was occupied by another. . . .

> Buli ggwanga erituuse ku essiteegi ly’ebikolwa likiriziddwa okutuula mu kifo kyakyo ku nsi, okulabike oba lituukiriza ekigendererwa kya ‘Omukuumi era Omutukuvu.’ Obunnabbi bulondodde okuzuuka n’okugwa kw’obwakabaka obukulu obw’ensi—Babulooni, Meedo-Paasiya, Bugereeki, ne Buwaroma. N’eri buli limu ku bino, era nga bwe kiri ne mu mawanga ag’amaanyi amatono, ebyafaayo byaddamu bimu. Buli limu lyalina ebbanga ly’okukemebwa; buli limu lyaleemererwa; ekitiibwa kyalyo ne kiggwaawo, amaanyi gaalyo ne gavaawo, era ekifo kyalyo ne kitwalibwa ekirala. . . .

> “From the rise and fall of nations as made plain in the pages of Holy Writ, they need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and its magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass’ it has perished. So perishes all that has not God for its foundation. Only that which is bound up with His purpose and expresses His character can endure. His principles are the only steadfast things our world knows.” Education, 177, 184.

> Okuva mu kuyimuka n’okugwa kw’amawanga, nga bwe kulagiddwa mu ngeri entegeerekeka ku miko gya Ebyawandiikibwa Ebitukuvu, balina okuyiga obutamugaso bw’ekitiibwa eky’ebweru kyokka n’eky’ensi. Babulooni, n’amaanyi gaayo gonna n’ekitiibwa kyayo eky’ekitalo, nga ensi yaffe okuva olwo teerabangako kifaananyi kya kityo—amaanyi n’ekitiibwa ebyali eri abantu b’omu kiseera ekyo nga bikakafu nnyo era nga bitegeerekeka nti bijja kubeeraawo—kyaggwaawo ddala! Nga ‘ekimuli ky’omuddo’ kyazikirira. Bwe kityo bwe bizikirira byonna ebitalina Katonda nga musingi gwabyo. Ebikwatiddwa ku kigendererwa kye era ebyolaga emico gye byokka bye bisobola okweyimirizaawo. Emisingi gye gyokka gikakafu mu nsi yaffe. Education, 177, 184.

Verses eleven and twelve identify the final rise and fall of the king of the south, as represented by Russia. Verses thirteen through fifteen identify the final rise and fall of the United States. The entire prophetic narrative of chapter eleven is built upon the structure of the rise and fall of kingdoms. The student of prophecy must consider this fact if he is to have any possibility of rightly dividing the prophetic message of chapter eleven.

Ennyiriri kkumi n’emu ne kkumi na bbiri ziraga okusituka n’okugwa okusembayo kwa kabaka w’amaserengeta, nga akiikirirwa Russia. Ennyiriri kkumi na ssatu okutuuka ku kkumi na ttaano ziraga okusituka n’okugwa okusembayo kwa Amerika. Ennyonnyola y’obunnabbi yonna ey’omu essuula kkumi n’emu yazimbibwa ku nteekateeka ey’okusituka n’okugwa kw’obwakabaka. Omuyizi w’obunnabbi alina okutunuulira kino singa wajja kubaawo obusoboka bwonna obw’okuyawula mu butuufu obubaka bw’obunnabbi obuli mu essuula kkumi n’emu.

The foundational perspective of Daniel chapter eleven is that it consists of repeated illustrations of the rise and fall of kingdoms. When Sister White stated, “So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome,” she is identifying “Grecia” as the dragon, “Rome” as the beast and “Medo-Persia” as the false prophet. She is identifying the final rise and fall of the final earthly kingdom which consists of the dragon, the beast and the false prophet who begin their rise at the Sunday law and lead the world to Armageddon in fulfillment of Revelation 16:12–21. She is directing God’s people to “the rise and fall of nations as made plain in the pages of Holy Writ” as the perspective to employ in order “to learn how worthless is mere outward and worldly glory.”

Endowooza ey’ensibuko ku Danyeri essuula kkumi n’emu ye nti erimu okulabirako okuddamuddamu okulaga okuzuukuka n’okugwa kw’obwakabaka. Bwe yagamba Mukyala White nti, "Kityo ne bazikirira obwakabaka bwa Medo-Persia, n’obwakabaka bwa Grecia ne Rome," yali alambulula "Grecia" ng’omusota omukulu, "Rome" ng’ensolo, ate "Medo-Persia" ng’annabbi omulimba. Yali alambulula okuzuukuka n’okugwa okw’enkomerero kw’obwakabaka obw’ensi obwasembayo obugatta omusota omukulu, ensolo n’annabbi omulimba, abatandika okulinnya mu buyinza ku tteeka lya Sande ne bakulembera ensi e Alumagedoni nga batuukiriza ebyo ebiri mu Okubikkulirwa 16:12-21. Abalagira abantu ba Katonda ku "okuzuukuka n’okugwa kw’amawanga nga bwe kirabikira bulungi mu mpapula z’Ebyawandiikibwa Ebitukuvu" ng’ekitunuuliro ekirina okukozesebwa, balyoke "bayige nga ekitiibwa eky’obweru n’eky’ensi bwe kiba kya bwereere."

The reason we need “to learn how worthless is mere outward and worldly glory,” is to further understand that everything perishes “that has not God for its foundation.” It is therefore a life-or-death proposition to have God or not to have God as your foundation. From that point in the development of the thought Sister White then defines what it means to have God as your foundation when she states, “Only that which is bound up with His purpose and expresses His character can endure.” She has just explained that everything not on God’s foundation perishes, and that a two-fold qualifier of what is built upon the foundation is whether a thing is “bound up with His purposes,” and that which “expresses His character.” His character is His foundation.

Ensonga lwetwetaaga 'okuyiga nga obugulumivu obw’ebweru n’obw’ensi bwokka tebulina mugaso,' ye okwongera okutegeera nti buli kimu kizikirira 'ekitalina Katonda nga musingi gwakyo.' Kale kino kiba kya bulamu oba okufa: okubeeranga ne Katonda nga musingi gwo oba obutamubeeranga musingi. Okuva awo mu kukula kw’ekirowoozo, Mukyala White alyoka alambulula kye kitegeeza okubeeranga ne Katonda ng’omusingi gwo bw’agamba nti, 'Kyekka ekisibiddwa ku kigendererwa kye era ne kiraga empisa ye kye kisobola okunywera.' Amaze okunnyonnyola nti byonna ebitali ku musingi gwa Katonda bizikirira, era nti ekipimo eky’ebiri ekikakasa ekizimbibwa ku musingi ye bino: 'kisibiddwa ku bigendererwa bye,' era 'kiraga empisa ye.' Empisa ye ye musingi gwe.

Then in the closing sentence of the paragraph she states that “His principles are the only steadfast things our world knows.” God’s character is His principles, and His principles express His character. It is a life-or-death proposition on how mankind relates to God as the foundation of all things. I contend that the foundational structure of Daniel chapter eleven is built upon the narrative of the rise and fall of kingdoms. There is a passage where inspiration informs us of a correct type of study.

Ate mu bigambo eby’enkomerero by’ekitundu ky’ewandiiko, agamba nti, “Emisingi gye ge byokka ebikakafu ensi yaffe by’emanyi.” Enfaanana ya Katonda ye emisingi gye, era emisingi gye giraga enfaanana ye. Enkolagana ya bantu ne Katonda, ng’ali omusingi gw’ebintu byonna, nsonga ey’obulamu oba okufa. Nkaayanira nti enteekateeka ey’omusingi ey’Essuula ey’ekkumi n’emu eya Danyeri yazimbibwa ku lugero lw’okulinnyuka n’okugwa kw’obwakabaka. Waliwo ekyawandiikibwa we kusikirizibwa kututegeeza engeri entuufu ey’okusoma.

> “There is a study of history that is not to be condemned. Sacred history was one of the studies in the schools of the prophets. In the record of His dealings with the nations were traced the footsteps of Jehovah. So today we are to consider the dealings of God with the nations of the earth. We are to see in history the fulfillment of prophecy, to study the workings of Providence in the great reformatory movements, and to understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.” The Ministry of Healing, 441.

> Waliwo engeri y’okuyiga ebyafaayo etali ya kunenyezebwa. Ebyafaayo ebitukuvu byali bimu ku byasomwanga mu masomero g’abannabbi. Mu byawandiikibwa eby’engeri Katonda gye yakolagananga n’amawanga, mwalondoolwangamu ebigere bya Yehova. Kale leero tuteekwa okwekenneenya engeri Katonda gy’akolagana n’amawanga g’ensi. Tuteekwa okulaba mu byafaayo okutuukirizibwa kw’obunnabbi, okwekenneenya enkola y’obukulembeze bwa Katonda mu nkyukakyuka ennene ez’okutereeza, era n’okutegeera entambulira y’ebintu mu kukungaanyizibwa kw’amawanga okuteeseteekera olutalo olusembayo olw’Empaka Enene. Obuweereza bw’Okuwonya, 441.

A sanctified study of history is identified as studying God’s dealing with the nations of the earth and also in God’s providential leading of His reformatory movements, thus a sanctified history includes an external and internal line of study. The purpose of employing history in confirming God’s prophetic Word is to use that prophetic history in order to “understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.” The previous paragraph from Sister White was taken from a very enlightened explanation of the necessity of building a prophetic model of sacred history which is based upon the foundational structure represented in the “rise and fall” of kingdoms.

Okusoma ebyafaayo okutukuziddwa kwe kuyiga engeri Katonda gy’akolagana n’amawanga ag’ensi, era n’engeri gy’akulembera mu ntegeka ye emirimu gye egy’enkyukakyuka; bw’otyo ebyafaayo ebiyotukuziddwa birimu olunyiriri olw’ebweru n’olw’omunda mu kusoma. Eky’obugendererwa mu kukozesa ebyafaayo mu kukakasa Ebigambo bya Katonda eby’obunnabbi kwe kukozesa ebyafaayo ebyo eby’obunnabbi “okutegeera entambula y’ebintu mu kukungaanyizibwa kw’amawanga olw’olutalo olusembayo olw’Olutalo Olukulu.” Ekitundu ekyasooka okuva eri Mukyala White kyaggibwa mu nnyonnyola ey’amagezi nnyo eyalaga obwetaavu bw’okuzimba ekifaananyi eky’obunnabbi eky’ebyafaayo ebitukuvu, ekisinziira ku nteekateeka ey’omusingi ey’olagiddwa mu “okuyimuka n’okugwa” kw’obwakabaka.

> “As a preparation for Christian work, many think it essential to acquire an extensive knowledge of historical and theological writings. They suppose that this knowledge will be an aid to them in teaching the gospel. But their laborious study of the opinions of men tends to the enfeebling of their ministry, rather than to its strengthening. As I see libraries filled with ponderous volumes of historical and theological lore, I think, Why spend money for that which is not bread? The sixth chapter of John tells us more than can be found in such works. Christ says: ‘I am the Bread of Life: he that cometh to Me shall never hunger; and he that believeth on Me shall never thirst.’ ‘I am the living Bread which came down from heaven: if any man eat of this Bread, he shall live forever.’ ‘He that believeth on Me hath everlasting life.’ ‘The words that I speak unto you, they are spirit, and they are life.’ John 6:35, 51, 47, 63.

> Ng’okutegeka omulimu gwa Kikristaayo, abangi balowooza nti kyetaagisa nnyo okufuna okumanya okunene ku biwandiiko eby’ebyafaayo n’eby’enjigiriza y’eddiini. Balowooza nti okumanya kuno kujja kubayamba mu kuyigiriza Enjiri. Naye okunoonyereza kwabwe okuzito ku ndowooza z’abantu kutera okunafuya obuweereza bwabwe, si kukunyweza. Bwe ndaba amalayibirale agajjudde ebitabo ebinene ennyo eby’amagezi g’ebyafaayo n’eby’enjigiriza y’eddiini, ne neebuuza nti, Lwaki mutadde ensimbi ku kye si mmere? Omutwe ogw’omukaaga ogwa Yokaana gututegeeza ebisinga okusinga eby’osobola okusangibwa mu biwandiiko ebyo. Kristo agamba: ‘Nze Mmere y’Obulamu: ajja gye ndi tajja kulumwa enjala; era akkiriza mu Nze tajja kulumwa ennyonta.’ ‘Nze Mmere ennamu eyava mu ggulu: omuntu yenna bw’alya ku Mmere eno, aliba mulamu emirembe gyonna.’ ‘Akkiriza mu Nze alina obulamu obutaggwaawo.’ ‘Ebigambo bye mbayogera gye muli, by’omwoyo, era by’obulamu.’ Yokaana 6:35, 51, 47, 63.

> “There is a study of history that is not to be condemned. Sacred history was one of the studies in the schools of the prophets. In the record of His dealings with the nations were traced the footsteps of Jehovah. So today we are to consider the dealings of God with the nations of the earth. We are to see in history the fulfillment of prophecy, to study the workings of Providence in the great reformatory movements, and to understand the progress of events in the marshaling of the nations for the final conflict of the great controversy.

> Waliwo okwiga ebyafaayo okutasaanira kunenyezebwa. Ebyafaayo ebitukuvu byali bimu ku byasomyerwanga mu masomero g’abannabbi. Mu byawandiikibwa eby’okukolagana kwe n’amawanga mwalondolerwamu amakubo ga Yehova. Noolwekyo ne leero tulina okwekenneenya engeri Katonda gy’akolaganamu n’amawanga ag’ensi. Tulina okulaba mu byafaayo okutuukirizibwa kw’obunnabbi, okuyiga engeri okuteekateeka n’okulabirira kwa Katonda gye kukolera mu ngendo ennene ez’okutereeza, era n’okutegeera entambulayo y’ebintu mu kukungaanya amawanga okutegekebwa olw’olutalo olw’enkomerero mu lutalo olukulu.

> “Such study will give broad, comprehensive views of life. It will help us to understand something of its relations and dependencies, how wonderfully we are bound together in the great brotherhood of society and nations, and to how great an extent the oppression and degradation of one member means loss to all.

> Okusoma okutyo kujja kutuwa endowooza ezigazi era ezituukirivu ku bulamu. Kijja okutuyamba okutegeera ebimu ku nkolagana zaabwo n’okwesigamaganako, nga bwe tusibiddwa wamu mu ngeri ey’amagero mu bw’oluganda obukulu mu bibiina by’abantu n’amawanga, n’engeri enkulu ennyo gye okunyigirizibwa n’okutyobebwa kw’omumemba omu kitegeeza okufiirwa kwa bonna.

> “But history, as commonly studied, is concerned with man’s achievements, his victories in battle, his success in attaining power and greatness. God’s agency in the affairs of men is lost sight of. Few study the working out of His purpose in the rise and fall of nations.

> Naye ebyafaayo, nga bwe bisomebwa bulijjo, bisinga kussa mu maaso ebyo omuntu by’atuukiriza, obuwanguzi bwe mu ntalo, n’obuwanguzi bwe mu kutuuka ku buyinza n’obukulu. Okukolawo kwa Katonda mu nsonga z’abantu kweerabirwa. Waliwo batono abanoonyereza ku ngeri gy’atuukiriza ekigendererwa kye mu kusituka n’okugwa kw’amawanga.

> “And, to a great degree, theology, as studied and taught, is but a record of human speculation, serving only to ‘darken counsel by words without knowledge.’ Too often the motive in accumulating these many books is not so much a desire to obtain food for mind and soul, as it is an ambition to become acquainted with philosophers and theologians, a desire to present Christianity to the people in learned terms and propositions.

> Ate, mu kigero kinene, teyolooji, nga bw’esomebwa era nga bw’eyigirizibwa, si kirala wabula kiwandiiko ky’okulowooza kwa bantu okutaliiko bukakafu, nga kigasa kyokka ‘okuziba ebiteeso n’ebigambo ebitaliimu magezi.’ Emirundi mingi, ensonga mu kukuŋaanya ebitabo bingi bino si nnyo okwegomba okufuna mmere ey’amagezi n’emmeeme, wabula kwegomba okumanyagana n’aba-filosofa n’abateyolooji, era n’okwanjula ObuKirisitaayo eri abantu mu bigambo eby’amasomo n’ebiteeso.

> “Not all the books written can serve the purpose of a holy life. ‘Learn of Me’, said the Great Teacher, ‘take My yoke upon you,’ ‘learn My meekness and lowliness.’ Your intellectual pride will not aid you in communicating with souls that are perishing for want of the bread of life. In your study of these books you are allowing them to take the place of the practical lessons you should be learning from Christ. With the results of this study the people are not fed. Very little of the research which is so wearying to the mind furnishes that which will help one to be a successful laborer for souls.

> Ssi bitabo byonna ebiwandiikiddwa bisobola okuweereza ekigendererwa ky'obulamu obutukuvu. "Muyige ku Nze," yagamba Omuyigiriza Omukulu, "mutikke eggo lyange ku mmwe," "muyige obuwombeefu bwange n'okwetoowaza." Okuwenyumiriza mu magezi go tekujja kukuyamba mu kwogeragana n'emimeme egiri okufiira olw'okubulwa omugaati gw'obulamu. Mu kusoma kwo ebitabo bino, obikkiriza bibeere mu kifo ky'amasomo ag'enkola g'oyandibadde oyiga okuva eri Kristo. Ebyava mu kusoma kuno tebiriisa bantu. Kutono nnyo ku kunoonyereza okukooya nnyo omutwe kwe kuwa ebyo ebiyamba omuntu okuba omukozi omuwanguzi mu mulimu gw'emimeme.

> “The Saviour came ‘to preach the gospel to the poor.’ Luke 4:18. In His teaching He used the simplest terms and the plainest symbols. And it is said that ‘the common people heard Him gladly.’ Mark 12:37. Those who are seeking to do His work for this time need a deeper insight into the lessons He has given.

> Omulokozi yajja ‘okubuulira abavu Enjiri.’ Luka 4:18. Mu kuyigiriza kwe yakozesa ebigambo ebyangu ennyo n’ebifananyi ebyerambulukufu ennyo. Era kigambibwa nti ‘abantu ab’omu bulijjo baamuwulira nga basanyufu.’ Makko 12:37. Abanoonya okukola omulimu gwe mu kiseera kino beetaaga okutegeera okw’ekinyikivu mu nsomo ze yatuwa.

> “The words of the living God are the highest of all education. Those who minister to the people need to eat of the bread of life. This will give them spiritual strength; then they will be prepared to minister to all classes of people.” The Ministry of Healing, 441–443.

> "Ebigambo bya Katonda omulamu bye bisukkulumira mu buyigirize bwonna. Abo abali mu buweereza eri abantu beetaaga okulya omugaati ogw'obulamu. Kino kibawa amaanyi ag’eby’omwoyo; oluvannyuma banaabeera bateeseteese okuweereza eri ebika by’abantu byonna." Obuweereza bw’Okuwonya, 441-443.

Sister White further defines that recognizing the outworking of God’s power in setting up kings and removing kings based upon the king’s choices is the true philosophy of historical study.

Mukyala White ayongerako okunyonyola nti okutegeera enkola y'amaanyi ga Katonda mu kuteekawo bakabaka n'okubaggyako obwakabaka, ng'okusinziira ku nsalawo za kabaka, kye ennono y'amagezi ey'amazima ey'okuyiga ebyafaayo.

> “In the history of nations the student of God’s word may behold the literal fulfillment of divine prophecy. Babylon, shattered and broken at last, passed away because in prosperity its rulers had regarded themselves as independent of God, and had ascribed the glory of their kingdom to human achievement. The Medo-Persian realm was visited by the wrath of Heaven because in it God’s law had been trampled underfoot. The fear of the Lord had found no place in the hearts of the vast majority of the people. Wickedness, blasphemy, and corruption prevailed. The kingdoms that followed were even more base and corrupt; and these sank lower and still lower in the scale of moral worth.

> Mu byafaayo by’amawanga, omusomi w’ekigambo kya Katonda ayinza okulaba okutuukirizibwa mu butongole kw’obunnabbi bwa Katonda. Babulooni, ekyasembayo ne kimenyekamenyeka ne kiggwaawo, kubanga mu buwangaazi bwayo abakulembeze baakyo baali beeyawuddemu ku Katonda, era ne bagassa ekitiibwa ky’obwakabaka bwabwe ku byakolerwa by’omuntu. Obwakabaka bw’Aba Meedi n’Abaperusi bwakwatibwa obusungu bw’Eggulu kubanga mu bwo amateeka ga Katonda gaali gatomeddwa wansi w’ebigere. Okutya Mukama tekwasangibwa mu mitima gy’ekitundu ekisinga obungi ky’abantu. Obubi, okuwoola Katonda, n’obukuusa byafuga. Obwakabaka ebyaddirira byali bibi nnyo era nga bijjudde obukuusa; era bino ne bigwa wansi ne bidda wansi okusinga mu kipimo ky’empisa ennungi.

> “The power exercised by every ruler on the earth is Heaven-imparted; and upon his use of the power thus bestowed, his success depends. To each the word of the divine Watcher is, ‘I girded thee, though thou hast not known Me.’ Isaiah 45:5. And to each the words spoken to Nebuchadnezzar of old are the lesson of life: ‘Break off thy sins by righteousness, and thine iniquities by showing mercy to the poor: if it may be a lengthening of thy tranquillity.’ Daniel 4:27.

> Amaanyi agakozesebwa buli mufuzi ku nsi gaweebwa okuva mu ggulu; era engeri gy’akozesaamu amaanyi agamuweebwa bwe bityo, kwe kusinziira obuwanguzi bwe. Eri buli omu ekigambo ky’Omulindi Omutukuvu kiri nti, ‘Nze nnakusiba, newakubadde nga tomanyi Nze.’ Isaaya 45:5. Era eri buli omu ebigambo ebyogerwa eri Nebukadduneeza edda biba ekisomo ky’obulamu: ‘Menyako ebibi byo mu butuukirivu, n’obutali butuukirivu bwo nga olaga ekisa eri abaavu: oboolyawo kibeere okweyongerwako kw’obutebenkevu bwo.’ Danyeri 4:27.

> “To understand these things,—to understand that ‘righteousness exalteth a nation;’ that ‘the throne is established by righteousness,’ and ‘upholden by mercy;’ to recognize the outworking of these principles in the manifestation of His power who ‘removeth kings, and setteth up kings,’—this is to understand the philosophy of history. Proverbs 14:34; 16:12; 20:28; Daniel 2:21.

> Okutegeera ebyo,— okutegeera nti 'obutuukirivu bugulumiza eggwanga;' nti 'entebe y'obwakabaka esimbibwa ku butuukirivu,' era 'egumizibwa olw'okusaasira;' okumanya enkola y'emisingi gino mu kulabisibwa kw'amaanyi g'Oyo 'aggyawo bakabaka, n'ateekaawo bakabaka,'—kino kye kutegeera amagezi agali mu byafaayo. Engero 14:34; 16:12; 20:28; Danyeri 2:21.

> “In the word of God only is this clearly set forth. Here it is shown that the strength of nations, as of individuals, is not found in the opportunities or facilities that appear to make them invincible; it is not found in their boasted greatness. It is measured by the fidelity with which they fulfill God’s purpose.” Prophets and Kings, 501, 502.

> "Kino kwalambuliddwa bulungi mu Kigambo kya Katonda kyokka. Wano kiragibwa nti amaanyi g'amawanga, nga bwe kiri ku bantu ku muntu ku muntu, tegafunibwa mu mikisa oba mu bintu ebibasobozesa ebirabika ng'ebibafuula abatawangulwa; si mu bukulu bwe beenyumiriza. Gapimibwa ku bwesigwa bwe batukiriza ekigendererwa kya Katonda." Bannabbi n'Abakabaka, 501, 502.

The theme in verses eleven and twelve is the rise and fall of the king of the south, but more importantly the verses mark the sealing of the one hundred and forty-four thousand, and the second of three tests that began at the time of the end in 1989 as represented in verse ten.

Omulamwa oguli mu bitundu 11 ne 12 gwe okuzukuka n’okugwa kwa kabaka ow’amaserengeta, naye ekisinga obukulu ebitundu ebyo biraga okuteekebwako akabonero kw’abantu 144,000, era ne kyeso eky’okubiri ku byeso bisatu ebyatandikira ku kiseera eky’enkomerero mu 1989, nga bwe kiragibwa mu kitundu eky’ekkumi.

That sealing is represented by Daniel in the lion’s den, the three worthies in the fiery furnace, Daniel and the three worthies praying to understand Nebuchadnezzar’s dream of the image of beasts in chapter two, Daniel praying the Leviticus twenty-six prayer in chapter nine, the wise who understand the increase of knowledge, Joshua having his sin removed in Zechariah chapter three, Zerubbabel in chapter four, Joseph becoming the second ruler in Egypt, the disciples in the upper room for ten days in advance of Pentecost, the Millerites at the Exeter camp meeting, Lazarus leading the procession at the Triumphal Entry, and the one hundred and forty-four thousand in Revelation chapter seven.

Okuteekebwako akabonero okwo kulaziddwa mu Danyeri mu kisulo ky’empologoma, abasajja basatu Shaduraki, Meesaki ne Abeduneego mu ttanuulu ly’omuliro, Danyeri n’abo basatu nga basaba okutegeera ekirooto kya Nebukadduneeza eky’ekifaananyi ky’ebisolo mu ssuula ey’okubiri, Danyeri ng’asaba okusaba okuli mu Eby’Abaleevi essuula amakumi abiri mu mukaaga mu ssuula ey’omwenda, ab’amagezi abategeera okwongera kw’okumanya, Yoswa ng’ebibi bye biggyibwako mu Zekkaliya essuula eyasatu, Zerubbaberi mu ssuula ey’ennya, Yusufu n’afuuka omuduumizi ow’okubiri mu Misiri, abayigirizwa mu kisenge eky’awaggulu okumala ennaku kkumi nga beetegekera Olunaku lwa Pentekote, Abawagizi ba Miller ku lukung’aana lw’amasaku e Exeter, Lazaro ng’akulembera entambula ey’Okuyingira okw’Obuwanguzi, n’abantu emitwalo kkumi n’ennya n’enkumi nnya mu Okubikkulirwa essuula ey’omusanvu.

Verse eleven arrived in 2014 at the outset of the Ukrainian war and in July of 2023 the visual test, where God’s people are “made white” began. The fifth line in chapter eleven is verses thirteen through fifteen.

Omutundu ogw'ekkumi n'emu gwatuuka mu 2014 ku ntandikwa w'olutalo lwa Yukurayini, era mu Jjuulai wa 2023 ekigezo eky'amaaso, mwe abantu ba Katonda "bafuulibwa abeeru", ne kitandika. Olunyiriri olw'okutaano mu ssuula ey'ekkumi n'emu lwe emitundu egy'ekkumi n'asatu okutuuka ku kkumi n'ettano.

## Fifth Line Overview

Ennyanjula y’olunyiriri olw’okutaano

> For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches. And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. Daniel 11:13–15.

> Kubanga kabaka ow’amambuka ajjakudda, era ajjakukuŋaanya eggye ddene okusinga eryasooka, era ddala ajjakujja oluvannyuma lw’emyaka ebimu n’eggye ddene n’obugagga bungi. Era mu biro ebyo bangi bajja okuyimirira okumulwanyisa kabaka ow’amaserengeta; era n’abanyazi b’abantu bo bajja kwewaggula okutuukiriza okwolesebwa; naye bajja kugwa. Kale kabaka ow’amambuka ajjakujja, n’alungirira, era atwale ebibuga ebisinga okunywezebwa n’ebisenge; era eggye ly’amaserengeta terisobola kumuyimirira, wadde abantu be ab’alondedwa, era tewaliba maanyi agasobola okumuyimirira. Danyeri 11:13-15.

These verses were fulfilled in 200 BC and they identify the Battle of Panium, which includes the opposing kings and their alliances, and the verses are also the point in history where pagan Rome first asserted itself into the history of Daniel eleven. The verses include the final rise and fall of the sixth kingdom of Bible prophecy, but also the biblical history of Christ visiting Caesarea Philippi, where Peter locates the sealing of the one hundred and forty-four thousand. This history typifies the sealing of the one hundred and forty-four thousand with the arrival of the third of the three tests of chapter twelve consisting of being “purified, made white and tried.”

Ennyiriri zino zatuukirira mu 200 BC era ziraga Olutalo lwa Panium, oluyingiramu abakabaka abalabanagana n’emikago gyabwe; era ennyiriri zino ziraga n’ekiseera mu byafaayo we Roma ey’obupagani yasooka okweraga mu byafaayo bya Danyeri 11. Ennyiriri zino zirimu okutumbulwa okwasembayo n’okugwa kw’obwakabaka obw’omukaaga mu bunabbi bwa Bayibuli, era n’ebyafaayo bya Bayibuli eby’okukyala kwa Kristo e Kayisaliya Firipo, we Peetero alaga okuteekebwako akabonero kw’abo 144,000. Ebyafaayo bino bifaananyiriza okuteekebwako akabonero kw’abo 144,000 wamu n’okutuuka kw’okusatu ku kugezesebwa kusatu okw’essuula 12, okwa ‘okutukulibwa, okufuulibwa bamyeru n’okugezebwa.’

These three verses lead to verse sixteen where the Sunday law in the United States is represented. When the Exeter camp meeting ended on August 17, 1844 the wise virgins carried the message of the Midnight Cry across the eastern seaboard of the United States in sixty-six days. There is a period when all the virgins awake and one class has no oil, and everything which that identifies. When Simon Barjona’s name was changed to Peter the sealing of the one hundred and forty-four thousand is marked. From that point onward Jesus began to teach the disciples about the events connected with the cross.

Ennyiriri ssatu zino zitutwala ku nnyiriri ey’ekkumi n’omukaaga, mwe kikiikirizibwa etteeka lya Sande mu United States. Bwaggwa olukuŋŋaana lw’enkambi e Exeter nga 17 August 1844, abawala ab’amagezi baasasaanya obubaka bw’Okukaaba kw’omu ttumbi w’ekiro okwetooloola lubalama lwa Buvanjuba lwa United States mu nnaku nkaaga mu mukaaga. Waliwo ekiseera lwe abawala bonna bazuukuka, era ekitundu kimu tekirina mafuta, n’obubonero bwonna obukirambulula. Okukyusibwa kw’erinnya lya Simooni Barjona ne kufuuka Petero, kumaka okuteekebwako akasindikizo kw’abantu 144,000. Okuva awo okweyongerayo, Yesu n’atandika okuyigiriza abayigirizwa ku eby’okubeerawo ebikwatagana n’omusaalaba.

The cross is a symbol of the close of probation and William Miller, who had been typified by John the Baptist, who had in turn been typified by Elijah was raised up to present the “events connected with the close of probation” as did both John the Baptist and Elijah. John said it this way.

Omusalaba, akabonero akalaga okuggwaawo kw’ekiseera ky’obusaasizi, era William Miller, eyali afaananyiziddwa Yokaana Omubatiza, Yokaana yennyini naye nga afaananyiziddwa Eriya, yaleetebwa okwanjula “ebintu ebikwatagana n’okuggwaawo kw’ekiseera ky’obusaasizi” nga bwe baakola Yokaana Omubatiza ne Eriya. Yokaana yagamba bw’ati.

> But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:7.

> Naye bwe yalaba Abafalisaayo n’Abasaddukaayo bangi nga bajja mu kubatizibwa kwe, n’abagamba nti, Mmwe baana b’enjoka, ani yabalabula okudduka ekiruyi ekijja? Matayo 3:7.

Elijah said it this way.

Eriya yagamba bw’ati.

> And Ahab made a grove; and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him. In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 16:33–17:1.

> Era Akabu n’ateekawo ekibira; era Akabu n’asunguwaza nnyo Mukama Katonda wa Isirayiri okusinga bakabaka bonna ab’Isirayiri abaaliwo emabega we. Mu nnaku ze Hiyeri ow’e Beteri n’azimba Yeriiko: n’asimba omusingi gwagwo mu Abiramu omubereberye we, era n’ateekawo emiryango gyagwo mu Segubu omuto we, ng’ekigambo kya Mukama bwe kyayogerwa okuyitira mu Yoswa mutabani wa Nuuni. Ne Eriya Omutishubi, eyali omu ku batuuze ba Gireyaadi, n’agamba Akabu nti, Nga Mukama Katonda wa Isirayiri bw’ali omulamu, gwe mbeerera mu maaso ge, tewalibeerawo obunyoogovu wadde enkuba mu myaka gino, wabula ng’ekigambo kyange bwe kiraganya. 1 Bassekabaka 16:33-17:1.

Speaking of William Miller’s work as a modern reformer Sister White stated:

Nga ayogera ku mulimu gwa William Miller ng’omukyusakyusa w’omulembe guno, Sister White yategeeza nti:

> “It was needful that men should be awakened to their danger; that they should be roused to prepare for the solemn events connected with the close of probation.” The Great Controversy, 310.

> Kyali kyetaagisa nti abantu bazuukusibwe ku kabi k’ebali mu; era bakankanyizibwe okutegekera ebintu eby’amaanyi n’obukulu ebikwatagana n’okuggwaawo kw’ekiseera eky’okusaasirwa.

The last six verses of Daniel eleven represent the “events connected with the close of probation.” Those events were unsealed at the time of the end in 1989, and they were clearly revealed.

Ebitundu mukaaga eby’enkomerero mu Danyeri essuula kkumi n’emu biyimirira ‘ebintu ebikwatagana n’okuggalawo kw’ekiseera eky’okugezesa.’ Ebyo ebintu byabikkulibwa mu kiseera eky’enkomerero mu 1989, era byalabisibwa bulambulukufu.

> “Before His crucifixion the Saviour explained to His disciples that He was to be put to death and to rise again from the tomb, and angels were present to impress His words on minds and hearts. But the disciples were looking for temporal deliverance from the Roman yoke, and they could not tolerate the thought that He in whom all their hopes centered should suffer an ignominious death. T he words which they needed to remember were banished from their minds; and when the time of trial came, it found them unprepared. The death of Jesus as fully destroyed their hopes as if He had not forewarned them. So in the prophecies the future is opened before us as plainly as it was opened to the disciples by the words of Christ. The events connected with the close of probation and the work of preparation for the time of trouble, are clearly presented. But multitudes have no more understanding of these important truths than if they had never been revealed. Satan watches to catch away every impression that would make them wise unto salvation, and the time of trouble will find them unready.” The Great Controversy, 595.

> Nga tannabambibwa ku musaalaba, Omulokozi yategeeza abayigirizwa be nti agenda kuttibwa era n’azuukira nate okuva mu ntaana, era bamalayika baaliwo okunyweza ebigambo bye mu birowoozo ne mu mitima. Naye abayigirizwa baali balindirira okulokolebwa okw’ekiseera kino okuva mu kikoligo ky’Abaloma, era tebaasobola kukkiriza endowooza nti Oyo gwe baateesigamizzaamu essuubi lyabwe lyonna ajja kubonaabona n’afiira mu ngeri ey’obunyoomo. Ebigambo bye baali beetaaga okuzijjukira byaggibwamu mu birowoozo byabwe; era bwe yatuuka ekiseera eky’okugezebwa, kyabasanga bataayetegekedde. Okufa kwa Yesu kwazikiriza ddala essuubi lyabwe nga bwe kiba singa teyali yabategeeza mu maaso. Kale mu bunnabbi eby’omu maaso bigguliddwa mu maaso gaffe bulungi nga bwe byaggulirwa abayigirizwa mu bigambo bya Kristo. Ebintu ebikwatagana n’okukoma kw’ekiseera ky’obusaasizi n’omulimu ogw’okutegekerera ekiseera eky’okuzibu, bimaze okulambululwa bulungi. Naye abantu bangi nnyo tebalina kumanya ku mazima gano ag’omugaso nga bwe kikyali singa tegyali gibikkuliddwa ddala. Sitaani alinda anyage buli kikwata ku mutima ekyandibafuula abagezi eri obulokozi, era ekiseera eky’okuzibu kiribasanga bataayetegekedde. The Great Controversy, 595.

It was at Caesarea Philippi, which is Panium, which is verses thirteen through fifteen that Christ began to teach His disciples about the cross, thus typifying the history of the Exeter camp meeting until October 22, 1844. At the beginning of the reformatory movement of the one hundred and forty-four thousand the “events connected with the close of probation” were unsealed and at the end of the movement of the one hundred and forty-four thousand the “events connected with the close of probation” are unsealed within the hidden history of verse forty.

Kyali ku Kayisariya Fulipi, ekimanyiddwa nga Panium, ennyiriri kkumi n’asatu okutuuka ku kkumi n’ettaano, we Kristo yatandika okuyigiriza abayigirizwa be ebikwata ku musaalaba, bwe kityo nga kifaanaanyiriza ebyafaayo by’ekkuŋaana ly’omu nkambi e Exeter okutuusa nga October 22, 1844. Ku ntandikwa y’entambula ey’okutereeza ey’abantu 144,000 "ebyo ebikwatagana n’okuggwaawo kw’ekiseera eky’okugezesebwa" byaggulwawo, era ku nkomerero y’entambula ey’abantu 144,000 "ebyo ebikwatagana n’okuggwaawo kw’ekiseera eky’okugezesebwa" biggulwawo mu byafaayo ebikwekeddwa eby’olunyiriri amakumi ana.

> “Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords.” Prophets and Kings, 715, 716.

> Leero, mu mwoyo n’amaanyi ga Eriya ne Yokaana Omubatiza, abatumwa abalondebwa Katonda balabula ensi erindiridde okusalirwa omusango ku bintu eby’amaanyi eby’ekitalo ebigenda okutuuka mangu nga bikwatagana n’essaawa ezisembayo z’ekiseera ky’ekisa n’okulabika kwa Kristo Yesu nga Kabaka w’abakabaka era Mukama w’abakama. Bannabbi n’Abakabaka, 715, 716.

The “events connected with the close of probation” are the events that are unsealed in the hidden history of verse forty. In Zechariah chapter three the final scenes of the investigative judgment are illustrated. Inspiration combines Zechariah’s testimony with those who are sealed in Ezekiel chapter nine.

Ebintu “ebikwatagana n’okuggalawo kw’ekiseera ky’okugezesa” bye ebibikkuliddwawo mu byafaayo ebikwekeddwa eby’olunyiriri olw’amakumi ana. Mu Zekaliya essuula esatu, ebifaananyi eby’enkomerero by’okusalirwa omusango okw’okunoonyereza biragiddwa. Okusikirizibwa kugatta obujulizi bwa Zekaliya n’abo abateekebwako akabonero mu Ezekyeri essuula mwenda.

> “The people of God are sighing and crying for the abominations done in the land. With tears they warn the wicked of their danger in trampling upon the divine law, and with unutterable sorrow they humble themselves before the Lord on account of their own transgressions. The wicked mock their sorrow, ridicule their solemn appeals, and sneer at what they term their weakness. But the anguish and humiliation of God’s people is unmistakable evidence that they are regaining the strength and nobility of character lost in consequence of sin. It is because they are drawing nearer to Christ, and their eyes are fixed upon His perfect purity, that they so clearly discern the exceeding sinfulness of sin. Their contrition and self-abasement are infinitely more acceptable in the sight of God than is the self-sufficient, haughty spirit of those who see no cause to lament, who scorn the humility of Christ, and who claim perfection while transgressing God’s holy law. Meekness and lowliness of heart are the conditions for strength and victory. The crown of glory awaits those who bow at the foot of the cross. Blessed are these mourners, for they shall be comforted.

> Abantu ba Katonda bakungubaga ne bakaaba olw’ebikolwa eby’ekivume ebikolebwa mu nsi. N’amaziga balabula ababi ku kabi akali mu kulinnyirira etteeka lya Katonda, era n’ennaku ezitagambika beetoowaza mu maaso ga Mukama olw’ebyonoono byabwe. Ababi basekerera ennaku zaabwe, baswaza okulabula kwabwe okw’obukakafu, ne banyooma kye bayita obunafu bwabwe. Naye obulumi bw’emitima n’okweetoowaza kw’abantu ba Katonda kye kikakasa, mu ngeri etalina kubuusabuusa, nti batandika okuzzaawo amaanyi n’ekitiibwa ky’ekikula kyabwe bye baafiirwa olw’ekibi. Kubanga bwe basemberera Kristo, amaaso gaabwe gasimbibwa ku butukuvu bwe obutuukirivu, era ne balaba bulungi nnyo obubi bw’ekibi obusukkiridde. Okwenenya kwabwe n’okweetoowaza kwabwe kusanyusa nnyo nnyo mu maaso ga Katonda okusinga omwoyo ogw’okweesiga bokka ogw’amalala ogw’abo abatabona nsonga yokukungubaga, abanyooma obwetoowaze bwa Kristo, era abagamba nti batukirivu nga bakimenya etteeka lya Katonda eritukuvu. Obuwombeefu n’obwetoowaze bw’omutima bye byetaagisa okufuna amaanyi n’obuwanguzi. Engule y’ekitiibwa erindiridde abo abapfukamira ewansi w’omusalaba. Balina omukisa bano abakungubaga, kubanga baligumizibwa.

> “The faithful, praying ones are, as it were, shut in with God. They themselves know not how securely they are shielded. Urged on by Satan, the rulers of this world are seeking to destroy them; but could their eyes be opened, as were the eyes of Elisha’s servant at Dothan, they would see the angels of God encamped about them, by their brightness and glory holding in check the hosts of darkness.

> Abeesigwa, abasaba, bali nga bakomereddwamu wamu ne Katonda. Bo bennyini tebamanyi nga bwe bakuumiiddwa obulungi ennyo. Nga bakubirizibwa Setaani, abakulembeze b’ensi eno banoonya okubazikiriza; naye singa amaaso gaabwe gaggulwawo, nga bwe gaggulwawo amaaso g’omuweereza wa Erisa e Dothani, bandabidde bamalayika ba Katonda nga basiisira okwetooloola bo, nga olw’ekitangaala n’ekitiibwa kyabwe bazibira mu kkubo amagye g’ekizikiza.

> “As the people of God afflict their souls before Him, pleading for purity of heart, the command is given, ‘Take away the filthy garments’ from them, and the encouraging words are spoken, ‘Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.’ The spotless robe of Christ’s righteousness is placed upon the tried, tempted, yet faithful children of God. The despised remnant are clothed in glorious apparel, nevermore to be defiled by the corruptions of the world. Their names are retained in the Lamb’s book of life, enrolled among the faithful of all ages. They have resisted the wiles of the deceiver; they have not been turned from their loyalty by the dragon’s roar. Now they are eternally secure from the tempter’s devices. Their sins are transferred to the originator of sin. And the remnant are not only pardoned and accepted, but honored. ‘A fair miter’ is set upon their heads. They are to be as kings and priests unto God. While Satan was urging his accusations and seeking to destroy this company, holy angels, unseen, were passing to and fro, placing upon them the seal of the living God. These are they that stand upon Mount Zion with the Lamb, having the Father’s name written in their foreheads. They sing the new song before the throne, that song which no man can learn save the hundred and forty and four thousand, which were redeemed from the earth. ‘These are they which follow the Lamb whithersoever He goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God.’”

> Bwe bantu ba Katonda baleetera emyoyo gyabwe ennaku mu maaso ge, nga bawanjagira okufuna obutukuvu bw’omutima, kiragirwawo nti, ‘Mubaggyeko ebyambalo eby’ekivve,’ era ne wogerwa ebigambo eby’okubazzaamu amaanyi nti, ‘Laba, nzisazizza ku ggwe obutali butuukirivu bwo, era ndikwambaza ebyambalo ebirala.’ Olugoye olutaliiko bbala olw’obutuukirivu bwa Kristo lwambalibwa ku baana ba Katonda abagezebwa, abakemebwa, naye abeesigwa. Abasigalawo abanyoomebwa bawambalibwa ebyambalo eby’ekitiibwa, nga tebagenda kuddamu kutayononebwa obwonoonefu bw’ensi. Amannya gaabwe gasigala mu Kitabo ky’Obulamu ky’Omwana gw’Endiga, nga gawandiikiddwa awamu n’abeesigwa b’emirembe gyonna. Bazeeyisa ne baziyiza enkwe z’omulimba; eddoboozi ly’eddogooni ery’okubuuma libalemye okubaggya ku bwesigwa bwabwe. Kati bakuumiibwa emirembe gyonna okuva mu nkwe z’omukemi. Ebibi byabwe bikwasiddwa eri eyatandika ekibi. Era abasigalawo tebasonyiyiddwa na bakkiriziddwa bokka, wabula ne bassaamu ekitiibwa. ‘Entuumu ennungi’ eteekebwa ku mitwe gyabwe. Banaabanga bakabaka ne bakabona eri Katonda. Bwe yali Sitaani nga asimbaganya okunenyeza kwe era ng’anoonya okuzikiriza ekibinja kino, bamalayika abatukuvu, abatalabika, baali bayitayita baddayo bavaayo, nga babassaako akabonero k’akatonda omulamu. Bano be bayimirira ku Lusozi Sayuuni n’Omwana gw’Endiga, nga erinnya lya Kitaawe liwandiikiddwa ku vipaji byabwe. Bayimba oluyimba olupya mu maaso g’entebe ey’obwakabaka, oluyimba olutali wa muntu ayinza okuyiga okuggyako abo 144,000, abaawonyezebwa okuva mu nsi. ‘Bano be bagoberera Omwana gw’Endiga gy’aba agenda wonna. Bano baawonyezebwa mu bantu, nga be bibala ebyasooka eri Katonda n’Omwana gw’Endiga. Era mu kamwa kaabwe tewasangibwa bukaba: kubanga tebalina nsobi mu maaso g’entebe ya Katonda.’

> “Now is reached the complete fulfillment of those words of the Angel: ‘Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth My servant the Branch.’ Christ is revealed as the Redeemer and Deliverer of His people. Now indeed are the remnant ‘men wondered at,’ as the tears and humiliation of their pilgrimage give place to joy and honor in the presence of God and the Lamb. ‘In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even everyone that is written among the living in Jerusalem.”’ Testimonies, volume 5, 474–476.

> Kati kituuse ku kutuukirizibwa okutuukirira ddala kw’ebigambo ebyo by’Omulayika: ‘Wuliriza kaakano, Yoswa kabona asinga obukulu, ggwe ne banno abatudde mu maaso go; kubanga be basajja ab’ekyeewuunyo: kubanga, laba, ndireeta omuddu wange, Omusuwa.’ Kristo alabisiddwa ng’Omununuzi era Omulokozi w’abantu be. Kati ddala, abasigalawo be ‘basajja ab’ekyeewuunyo,’ nga amaziga n’okunyoomebwa kw’olugendo lwabwe ng’abagenyi biwa ekifo essanyu n’ekitiibwa mu maaso ga Katonda n’Endiga. ‘Ku lunaku olwo omusuwa gwa Mukama gunaaba mulungi era mugulumivu, n’ekibala ky’ensi kinaabanga kirungi ennyo era ekirabika obulungi eri abo abaawonyeewo mu Isiraeri. Era kinaabanga nti oyo asigadde mu Sayuuni, n’oyo asigadde mu Yerusaalemi, aliyitibwa mutukuvu, ye buli omu eyawandiikiddwa mu balamu mu Yerusaalemi.’ Eby’okujulirwa, Volyumu 5, 474-476.

The one hundred and forty-four thousand in the book of Revelation are Ezekiel’s group that are “sealed” as they “sigh and cry” for the abominations that are in the land. They are sealed when they are given the garment of Christ’s righteousness and the fair miter which represents Peter’s “kings and priests,” who were not the people of God, but have now become the people of God.

Aba 144,000 ab’omu kitabo ky’Okubikkulirwa be kibinja kya Ezeekyeri aba “bateekebwako akabonero” nga “bakung’unuka era bakaaba” olw’ebikolwa eby’omuzizo ebiri mu nsi. Bateekebwako akabonero bwe baweebwa olugoye olw’obutuukirivu bwa Kristo n’ekiremba ekirungi ekiraga “bakabaka n’abakabona,” nga Peetero bw’abayita, abaataabanga bantu ba Katonda naye kaakano bafuuse abantu ba Katonda.

> But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul; Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation. 1 Peter 2:9–12.

> Naye mmwe muli ekika ekyalondedwa, obwakabona obwa kabaka, eggwanga ettukuvu, abantu ab’ekika eky’enjawulo; mulyoke mulangirize ettendo lya Oyo eyabayita okuva mu kizikiza okubayingiza mu musana gwe ogw’ekitalo: mmwe, mu biseera eby’edda temwabanga bantu, naye kaakano muli abantu ba Katonda; abataabanga mufunye kisa, naye kaakano mufunye kisa. Abaagalwa ennyo, mbasaba ng’abagenyi n’abatambuze, mwewale okwegomba okw’omu mubiri, okulwana n’omwoyo gwammwe; empisa zammwe zibeesimbu mu bann’amawanga, bwe banaayogerera ku mmwe ng’abakozi b’ebibi, olw’ebikolwa byammwe ebirungi bye baliraba, balyoke bagulumize Katonda ku lunaku lw’okulambula. 1 Peetero 2:9-12.

> Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel. Exodus 19:5, 6.

> Kale nno, bwe munaagondera eddoboozi lyange ddala, ne mukuuma endagaano yange, munaabanga eby’obugagga ebyange eby’enjawulo mu mawanga gonna; kubanga ensi yonna yange; era munaabanga gye ndi obwakabaka bw’abasaseredooti, n’eggwanga ettukuvu. Ebyo bye bigambo by’olina okwogera eri abaana ba Isirayiri. Okuva 19:5, 6.

> “In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed. ‘In that day I will make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and I will make them to lie down safely. And I will betroth thee unto me forever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies. I will even betroth thee unto me in faithfulness; and thou shalt know the Lord.’

> Mu nnaku ez’enkomerero z’ebyafaayo by’ensi eno, endagaano ya Katonda n’abantu be abakuuma ebiragiro bye egenda kuzzibwa obuggya. “Ku lunaku olwo ndibakolera endagaano n’ensolo ez’omu nsiko, ne n’ennyonyi ez’omu ggulu, ne n’ebyekerezi eby’ensi; era ndimenya omutego n’ekitala n’olutalo okuva mu nsi, era ndibasuza mirembe. Era ndikweseera gy’oli emirembe gyonna; weewaawo, ndikweseera gy’oli mu butuukirivu, ne mu musango, ne mu kyejjegezi, ne mu kisa. Era ndikweseera gy’oli mu bwesigwa; era onoomanya Mukama.”

> “‘And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.’ Hosea 2:14–23.

> 'Era kijja okuba nti ku lunaku olwo, ndiwulira, bw'ayogera Mukama; ndiwulira ebiggulu, era ebiggulu biriwulira ensi; era ensi eriwulira eŋŋaano, n'ewayini, n'amafuta; era eŋŋaano, n'ewayini, n'amafuta biriwulira Yezireeri. Era ndimusiga ku lwange mu nsi; era ndisaasira oyo eyatali asaasiddwa; era ndigamba abo abataali bantu bange, Muli bantu bange; era nabo baligamba, Ggwe Katonda wange.' Oseya 2:14-23.

> “‘In that day, . . . the remnant of Israel, and such as are escaped of the house of Jacob, . . . shall stay upon the Lord, the Holy One of Israel, in truth.’ Isaiah 10:20. From ‘every nation, and kindred, and tongue, and people’ there will be those who will gladly respond to the message, ‘Fear God, and give glory to him; for the hour of his judgment is come.’ They will turn from every idol that binds them to this earth, and will ‘worship him at that made heaven, and earth, and the sea, and the fountains of waters.’ They will free themselves from every entanglement, and will stand before the world as monuments of God’s mercy. Obedient to every divine requirement, they will be recognized by angels and by men as those that ‘keep the commandments of God, and the faith of Jesus.’ Revelation 14:6–7, 12.

> 'Ku lunaku olwo, . . . abaasigalawo ba Isirayiri, n’abo abawonye mu nnyumba ya Yakobo, . . . balyesigama ku Mukama, Omutukuvu wa Isirayiri, mu mazima.' Isaaya 10:20. Okuva mu 'buli ggwanga, n’ekika kyonna, n’olulimi lwonna, n’abantu' walibaawo abo abaasanyukira okwanukula obubaka buno, 'Mutye Katonda, mumuwe ekitiibwa; kubanga essaawa ey’omusango gwe etuuse.' Balikyuka okuva ku buli kifaananyi ekibassiba ku nsi eno, era 'balisinza oyo eyakola eggulu, n’ensi, n’ennyanja, n’ensulo z’amazzi.' Balibekkula mu byonna ebibassiba, era balyeyimirira mu maaso g’ensi ng’ebijjukizo by’okusaasira kwa Katonda. Nga bawuliriza buli kiragiro kya Katonda, balimanyibwa bamalayika n’abantu ng’abo 'abakwatanga amateeka ga Katonda, n’okukkiriza kwa Yesu.' Okubikkulirwa 14:6-7, 12.

> “‘Behold, the days come, saith the Lord, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God. Amos 9:13–15.’” Review and Herald, February 26, 1914.

> 'Laba, ennaku zijja, bw’ayogera Mukama, nti omulimi alisukkirira oyo akukungula, n’oyo anyirira emizabbibu alisukkirira oyo asiga ensigo; n’ensozi ziriyiwa omwenge omusu, n’obusozi bwonna bunaafumbulukuka. Era ndizayo abaatwalibwa mu busibe b’abantu bange Abayisirayiri, ne balizimba emibuga egyasaanyizibwawo, ne bagyebeeramu; ne balisimba ennimiro z’emizabbibu, ne balinywa omwenge oguva mu zo; balikola ensuku, ne balya ebibala byazo. Era ndibasimba ku nsi yaabwe, so tebaliddamu kuggyibwa ku nsi yaabwe gye mbawadde, bw’ayogera Mukama Katonda wo. Amosi 9:13-15.' Review and Herald, Febwali 26, 1914.

It is evident that from the point when the final chosen generation of the one hundred and forty-four thousand are sealed that there are still Gentiles who can be influenced by the one hundred and forty-four thousand’s life style (conversation) during the day of the Gentile’s visitation.

Kikulabika nti okuva bwe baateekebwako akabonero abo 144,000 ab’asembayo abalondebwa, wakyaliwo Abaamawanga abasobola okukosebwako enkola y’obulamu (empisa) ya 144,000 mu lunaku lw’okukyalirwa kw’Abaamawanga.

> “Human power and human might did not establish the church of God, and neither can they destroy it. Not on the rock of human strength, but on Christ Jesus, the Rock of Ages, was the church founded, ‘and the gates of hell shall not prevail against it.’ Matthew 16:18. The presence of God gives stability to His cause. ‘Put not your trust in princes, nor in the son of man,’ is the word that comes to us. Psalm 146:3. ‘In quietness and in confidence shall be your strength.’ Isaiah 30:15. God’s glorious work, founded on the eternal principles of right, will never come to nought. It will go on from strength to strength, ‘not by might, nor by power, but by My Spirit, saith the Lord of hosts.’ Zechariah 4:6.

> Amaanyi g’abantu n’obuyinza bw’abantu te byatandikawo Ekkanisa ya Katonda, era tebiyinza kugizikiriza. Si ku lwazi lw’amaanyi g’abantu, wabula ku Kristo Yesu, Lwazi lwa Emirembe zonna, mwe yasimbibwa Ekkanisa, ‘n’emiryango gy’Emagombe tegirigisinga.’ Matayo 16:18. Okubeerawo kwa Katonda kuwa obunywevu mu mulimu gwe. ‘Temwesiga bakabaka, newaakubadde mu mwana w’omuntu,’ kye kigambo kitujjira. Zabbuli 146:3. ‘Mu kutereera ne mu kwewesiga muba amaanyi gammwe.’ Isaaya 30:15. Omulimu ogw’ekitiibwa ogwa Katonda, ogusimbiddwa ku emisingi egy’obutuukirivu egy’olubeerera, tegulizikirira. Gugenda okuva mu maanyi okutuuka ku maanyi, ‘si lwa maanyi, newaakubadde obuyinza, wabula lwa Mwoyo gwange, bw’ayogera Mukama ow’eggye.’ Zekaliya 4:6.

> “The promise, ‘The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it,’ was literally fulfilled. Verse 9. ‘The elders of the Jews builded, and they prospered through the prophesying of Haggai the prophet and Zechariah the son of Iddo. And they builded, and finished it, according to the commandment of the God of Israel, and according to the commandment of Cyrus, and Darius, and Artaxerxes king of Persia. And this house was finished on the third day of the month Adar [the twelfth month], which was in the sixth year of the reign of Darius the king.’ Ezra 6:14, 15.” Prophets and Kings, 595, 596.

> Ekissuubizo, ‘Engalo za Zerubbabel ze zaateekawo entandikwa y’ennyumba eno; engalo ze zijja n’okugimaliriza,’ kyatuukirira ddala. Olunyiriri 9. ‘Abakadde b’Abayudaaya baazimba, ne bafuna omukisa olw’obunnabbi bwa Haggai nnabbi ne Zechariah mutabani wa Iddo. Ne baazimba, ne bagimaliriza, okusinziira ku kiragiro kya Katonda wa Isiraeri, era n’okusinziira ku kiragiro kya Cyrus, ne Darius, ne Artaxerxes kabaka wa Perusiya. Era ennyumba eno yaggwa ku lunaku olw’okusatu olw’omwezi Adar [omwezi ogw’ekkumi n’ebiri], ogwali mu mwaka ogw’omukaaga og’obwakabaka bwa Darius kabaka.’ Ezra 6:14, 15.” Prophets and Kings, 595, 596.

Verses thirteen to fifteen represent the prophetic events that lead to the close of probation for Sabbath-keepers at the Sunday law. They also represent the third of three steps in verse ten of Daniel twelve. Verse ten is the “purification,” verses eleven and twelve represent the “made white” and verses thirteen to fifteen represent the litmus test where the Sabbath-keeping virgins are “tried.”

Ennyiriri kkumi na ssatu okutuuka ku kkumi na ttaano ziyimirira ebintu eby’obunnabbi ebireeta okuggalibwa kw’ekiseera eky’okugezebwa kw’abakwata Ssabbiiti ku tteeka lya Ssande. Era ziyimirira entambiro eya ssatu ku ntambiro ssatu ezogerwako mu olunyiriri olwa kkumi mu Danyeri omutwe ogw’ekkumi n’ebiri. Olunyiriri olwa kkumi lwe “okutukuza,” ennyiriri kkumi n’emu ne kkumi n’ebiri ziyimirira “okufuulibwa abyeru,” ate ennyiriri kkumi na ssatu okutuuka ku kkumi na ttaano ziyimirira ekigezo eky’amalirizo mwe abawala abakwatanga Ssabbiiti “bakemebwa.”

The internal message in the book of Daniel is represented by the Ulai River vision of chapters seven through nine and the external message is represented by the Hiddekel River vision of chapters ten through twelve. Chapter twelve is the climax of both the internal and external visions, and it presents the method in which Christ raises up and cleanses the one hundred and forty-four thousand. Verses ten through sixteen represent the hidden history of verse forty from 1989 unto the Sunday law of verse forty-one and sixteen. The verses that fit into the hidden history represent the perfect fulfillment of verse ten of chapter twelve.

Obubaka obw’omunda mu kitabo kya Dayiniyeri bukiikirirwa okwolesebwa kw’Omugga Ulayi okw’enssuula 7 okutuuka 9, ate obubaka obw’ebweru bukiikirirwa okwolesebwa kw’Omugga Hidekeri okw’enssuula 10 okutuuka 12. Ennsuula 12 ye ntikko y’okwolesebwa okwombi, okw’omunda n’okw’ebweru, era eraga engeri Kristo gy’ayimusa era n’atukuza 144,000. Ennyiriri 10 okutuuka 16 zikiikirira ebyafaayo eby’ekyama eby’olunyiriri 40 okuva mu 1989 okutuuka ku tteeka ery’Olunaku lwa Sande ery’olunyiriri 41 ne 16. Ennyiriri ezikwatagana n’ebyafaayo eby’ekyama zikiikirira okutuukirizibwa okutuufu ddala kw’olunyiriri 10 olw’enssuula 12.

> Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:10–12.

> Abangi balitukuzibwa, ne balibeezebwa, ne baligezebwa; naye ababi balikola obubi; era tewali mu babi alitegeera; naye ab’amagezi balitegeera. Era okuva ku kiseera ekiweebwayo kya buli lunaku lwe kinaaggibwawo, n’ekintu eky’ekivume ekireeta okuzikirira bwe kiteekebwawo, walibaawo ennaku 1290. Omukisa ali ku oyo alindirira era n’atuuka ku nnaku 1335. Danyeri 12:10-12.

The “wise” who understand verses ten through sixteen and who have been sealed both “intellectually” and “spiritually” are those who understand the external prophetic message represented in the hidden history of verse forty, and they have been “intellectually” settled into that understanding before the Sunday law. The “wise” are those who have been transformed by the internal message represented by Revelation chapter eleven and verse eleven and they have settled into the experience before the Sunday law.

“Ab’amagezi” abategeera olunyiriri kkumi okutuuka ku kkumi na mukaaga era abaateekebwako akabonero mu “bwamagezi” ne mu “mwoyo” be abo abategeera obubaka obw’obunnabbi obw’ebweru obukiikirirwa mu byafaayo ebyekyama eby’olunyiriri amakumi ana, era baanywezebwa mu “bwamagezi” mu kumanya okwo nga tannaba kutuuka etteeka lya Ssande. “Ab’amagezi” be abo abaakyusiddwa olw’obubaka obw’omunda obukiikirirwa mu Okubikkulirwa essuula kkumi n’emu olunyiriri kkumi n’emu, era baanywezebwa mu obumanyirivu obwo nga tannaba kutuuka etteeka lya Ssande.

The “wise” are those who have received the “blessing” associated with “waiting,” marking the one hundred and forty-four thousand as those who fulfill the perfect and final fulfillment of the ten virgins. Revelation eleven verse eleven arrived in July of 2023, thus marking the “time of the end,” when Daniel and Revelation mark with two witnesses that the increase of knowledge which was unsealed in July of 2023 identifies the sealing process of the one hundred and forty-four thousand. Eleven plus eleven equals twenty-two, which is a symbol of the combination of divinity with humanity, and those who pass the three-step purification process that produces the one hundred and forty-four thousand are identified in Daniel twelve, verse twelve providing another signature of Palmoni, for twelve times twelve equals one hundred and forty-four thousand.

"Abagezi" be bafuunye "omukisa" ogukwatagana n'"okulindirira", ne kitegeeza nti emitwalo kkumi n'ennya n'enkumi nnya be bano abatuukiriza okutuukirizibwa okutukirivu era okw'enkomerero okw'abawala kkumi. Okubikkulirwa ekitundu eky'ekkumi n'emu, olunyiriri olw'ekkumi n'emu, kyatuuka mu Julai 2023, ne kimalangira "ekiseera ky'enkomerero," nga Danyeri ne Okubikkulirwa biraga okuyita mu bajulirwa babiri nti okwongera mu magezi okwaggulwawo mu Julai 2023 kulaga omutendera gw'okuteekako akabonero ku emitwalo kkumi n'ennya n'enkumi nnya. Kkumi n'emu okugatta ku kkumi n'emu kwe kuba amakumi abiri mu bbiri, ekyo nga akabonero ak'okutaba wamu kw'obwakatonda n'obuntu, era abo abayita mu nkola y'okutukuza ey'emitendera esatu ejjamu emitwalo kkumi n'ennya n'enkumi nnya balambulwa mu Danyeri ekkumi n'ebiri, olunyiriri olw'ekkumi n'ebiri, era kino kiwa akabonero akalala aka Palmoni, kubanga ekkumi n'ebiri okukuba ku kkumi n'ebiri kwe kuba emitwalo kkumi n'ennya n'enkumi nnya.

We will continue this study in the next article.

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

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