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# The Hidden History of Verse Forty - Number One

Ebyafaayo ebyakwekebwa eby’olunyiriri amakumi ana - Ennamba emu

Unsealing Prophecies: The Last Days, the Lion of Judah, and the Final Movements of Revelation

Okubikkula Obunnabbi: Ennaku ez'enkomerero, Empologoma ya Yuda, n'Ebisembayo mu Okubikkulirwa

Author

Jeff Pippenger

Published

September 6, 2024

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In Revelation chapter five, the Lion of the tribe of Judah represents Christ’s position as the one who prevailed to seal and unseal God’s word according to His will. In 1989, one hundred and twenty-six years after the rebellion of 1863, the Lion of the tribe of Judah unsealed the last six verses of Daniel chapter eleven. Those verses begin with the deadly wound of the papacy in 1798, and introduce the testimony of how the papal wound is to be healed and beyond that to the final deadly wound of the papacy. The verses begin where they end; with the judgment of papal Rome.

Mu Okubikkulirwa essuula etaano, Empologoma ey’omu kika kya Yuda eraga ekifo kya Kristo ng’oyo eyawangula okusiiga n’okuggulawo ebikomo ku Kigambo kya Katonda nga bw’ayagalira. Mu 1989, emyaka 126 oluvannyuma lw’obujeemu bwa 1863, Empologoma ey’omu kika kya Yuda yaggulawo ebikomo ku nnyiriri mukaaga ez’oluvannyuma ez’omu Danyeri essuula kkumi n’emu. Ezo nnyiriri zitandika n’ekiwundu ekitta eky’obwa Papa mu 1798, era zireeta obujulizi ku ngeri ekiwundu ky’obwa Papa kinaawonyezebwa, era ne ziyitira awo okutuuka ku kiwundu eky’enkomerero ekitta eky’obwa Papa. Ennyiriri zino zitandika gye ziggukira; n’okusalirwa omusango kwa Looma ey’obwa Papa.

Those six verses describe the healing of the papacy’s deadly wound, and also how the threefold union of the dragon, the beast and false prophet lead the world to Armageddon, which is identified in verse forty-five as “between the seas and the glorious holy mountain.”

Ennyiriri ezo mukaaga ziraga okuwonyezebwa kw’ekiwundu ekitta eky’obwapapa, era ne ziraga engeri okwegatta okw’ensatu kw’ejjoka, ekisolo n’omunabbi ow’obulimba kwe kukulembera ensi okutuuka ku Armageddon, nga mu olunyiriri lw’amakumi ana mu ttaano kigambibwa nti kiri ‘akati w’ennyanja n’ensozi entukuvu ey’ekitiibwa.’

Alpha and Omega represents Christ’s character of always illustrating the end with the beginning. The reform movement of the one hundred and forty-four thousand is the movement of the third angel, which is the ending movement that was prefigured by its beginning, which was the Millerite movement of the first and second angels. The Millerite movement began at the time of the end in 1798, which is where the last six verses of Daniel eleven begins, and the movement ended at the opening of judgment on October 22, 1844. The movement of the one hundred and forty-four thousand ends at the Sunday law in the United States.

Alufa n’Omega biyimira empisa ya Kristo ey’okulaga emkomerero ng’agiraga okuva ku ntandikwa bulijjo. Enkyukakyuka y’abantu 144,000 ye entambula ya Malayika ow’okusatu; eno ye entambula ey’amalirizo eyayolesebwa mu ntandikwa yaayo, nga kye kyali ekibiina kya ba Millerite eky’a Malayika ow’olubereberye n’ow’okubiri. Ekibiina kya ba Millerite kyatandika mu kiseera ky’enkomerero mu 1798, we bitandikira ebitundu mukaaga ebyasembayo mu Danyeri essuula 11, era ekibiina kino kyakomya ku kutandikibwa kw’omusango nga 22 Okitobba 1844. Entambula y’abantu 144,000 erikomya ku tteeka lya Sande mu United States.

At the beginning of the movement at the time of the end in 1989, the Lion of the tribe of Judah unsealed the last six verses of Daniel eleven, and at the ending of the movement, just before the Sunday law, He unseals the hidden history of verse forty of Daniel eleven. Sister White’s commentary of what part of Daniel is unsealed addresses the unsealing in 1989, and also the unsealing that began in July of 2023.

Ku ntandikwa y’ekikwekweto mu biro eby’enkomerero mu 1989, Empologoma ey’ekika kya Yuda yabikkula ebitundu mukaaga eby’enkomerero eby’omu Dannieri essuula kkumi n’emu, era ku nkomerero y’ekikwekweto, nga tekunnabaawo tteeka lya Ssande, abikkula ebyafaayo ebikwekeddwa eby’ekitundu amakumi ana eky’omu Dannieri essuula kkumi n’emu. Okunnyonnyola kwa Sister White ku bitundu bya Dannieri ebibikkulibwa, kwogera ku kubikkulwa okw’a 1989, era ne ku kubikkulwa okw’atandika mu Julaayi 2023.

> “The book that was sealed was not the book of Revelation, but that portion of the prophecy of Daniel which related to the last days. The Scripture says, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased’ (Daniel 12:4). When the book was opened, the proclamation was made, ‘Time shall be no longer.’ (See Revelation 10:6.) The book of Daniel is now unsealed, and the revelation made by Christ to John is to come to all the inhabitants of the earth. By the increase of knowledge a people is to be prepared to stand in the latter days. . . .

> Ekitabo ekyasibwa tekyali Ekitabo ky'Okubikkulirwa, wabula ekitundu eky'obunnabbi bwa Danyeri ekikwata ku nnaku ez'enkomerero. Ebyawandiikibwa bigamba nti, 'Naye ggwe, Danyeri, ggala ebigambo, osiba ekitabo, okutuusa ku biro eby'enkomerero: bangi balitambulira wano ne wali, n'okutegeera kuliyongera' (Danyeri 12:4). Ekitabo bwe kyaggulwawo, ne kwalangirirwa nti, 'Obudde tebugyakubaawo.' (Laba Okubikkulirwa 10:6.) Ekitabo kya Danyeri kaakano tekisibiddwa, era okubikkulirwa Kristo kye yawa Yokaana kulina okutuuka eri abatuuze bonna ab'ensi yonna. Olw'okweyongera kw'okutegeera abantu balitegekebwa okuyimirira mu nnaku ez'enkomerero. . . .

> “In the first angel’s message men are called upon to worship God, our Creator, who made the world and all things that are therein. They have paid homage to an institution of the Papacy, making of no effect the law of Jehovah, but there is to be an increase of knowledge on this subject.” Selected Messages, book 2, 105, 106.

> Mu bubaka bw’omumalayika ow’olubereberye, abantu bayitibwa okusinza Katonda, Omutonzi waffe, eyakola ensi n’ebintu byonna ebirimu. Bawadde ekitiibwa enteekateeka y’obwapapa, nga baggyeeko amaanyi ku tteeka lya Yehova, naye waakubaawo okweyongera kw’obumanyi ku nsonga eno. Obubaka Obulondebwa, ekitabo eky’okubiri, 105, 106.

The portion of the book of Daniel that related to the last days in 1989 was the last six verses of chapter eleven, and as the movement of the one hundred and forty-four thousand reaches the ending of their movement, the portion of the book of Daniel that is unsealed is the hidden history of verse forty, which represents the history of 1989 unto the Sunday law in the United States. The hidden history of verse forty is the history of the one hundred and forty-four thousand. Every prophet provides witness to that period.

Ekitundu ky’ekitabo kya Danyeri ekyakwata ku nnaku ez’enkomerero mu 1989 kyali ennyiriri mukaaga ezisembayo ez’essuula ey’ekkumi n’emu, era nga entambula y’abantu 144,000 bwe etuuka ku nkomerero yaayo, ekitundu ky’ekitabo kya Danyeri ekyasumuluddwa kye ebyafaayo ebikwekeddwa eby’olunyiriri amakumi ana, ekiyimirira ebyafaayo eby’omwaka gwa 1989 okutuuka ku tteeka ery’Olw’Asande mu United States eza Amerika. Ebyafaayo ebikwekeddwa eby’olunyiriri amakumi ana bye by’ebyafaayo by’abantu 144,000. Bannabbi bonna bawa obujulizi ku kiseera ekyo.

In the passage, an increase of knowledge that “is to prepare a people to stand in the last days,” represents the unsealing of the last six verses in 1989, and again it represents the unsealing of the hidden history of verse forty. In both histories inspiration identifies that there is to be an increase of knowledge upon the papal power and the Sunday law. In both the beginning and ending of the movement of the one hundred and forty-four thousand the increase of knowledge produces a three-step testing process, as represented in Daniel chapter twelve.

Mu kyawandiiko kino, okwongera mu kumanya okuli “okutegekera abantu okuyimirira mu nnaku ez’enkomerero,” kitegeeza okubikkulwawo kw’enyiriri mukaaga ez’enkomerero mu 1989; era nate kitegeeza okubikkulwawo kw’ebyafaayo ebyakwekebwa eby’olunyiriri amakumi ana. Mu byafaayo byombi obutegeezebwa bulaga nti walibaawo okwongera mu kumanya ku buyinza bwa Papa n’etteeka erya Ssande. Mu ntandikwa n’omu nkomerero y’olugendo lw’abantu 144,000, okwongera mu kumanya kuleeta enteekateeka y’okukemebwa ey’ebitundu bisatu, nga bwe kiweereddwayo mu Danyeri essuula ey’ekkumi n’ebiri.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. 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. Daniel 12:9, 10.

> N’agamba nti, Genda, Danyeri: kubanga ebigambo bino byaggaddwawo era byasibiddwa okutuusa ekiseera eky’enkomerero. Abangi banaakuzibwa, ne bafuulibwa balongoofu, ne bagezebwa; naye ababi banaakolanga obubi; tewali n’omu ku babi anategeera; naye ab’amagezi banaategeera. Danyeri 12:9, 10.

As with all the sacred reform movements the three steps represented by Daniel as “purified, and made white, and tried” represent the waymark of the descent of a divine symbol, followed by the testing of a failed prediction, followed by a third litmus test which manifests the character of the two classes that are developed based upon their acceptance of, or their rejection of, the unsealed increase of knowledge. With the beginning of the movement of the one hundred and forty-four thousand, the three steps were September 11, 2001, followed by July 18, 2020, and then the Sunday law. At the ending of that very same movement the three steps are July 2023, the arrival of the Midnight Cry message and the Sunday law.

Nga bwe kiri mu nkyukakyuka zonna ez’entukuvu, emitendera esatu Danyeri bye yalaga nga “balitukuzibwa, era balifuulibwa abeeru, era baligezesebwa” giyimirira akabonero akalaga ekkubo ak’okukkira wansi kw’akabonero aka Katonda, ne gigobererwa okukebera kw’okutegeeza eby’omu maaso okulemererwa okutuukirira, era ne kiddirwako okukemebwa okw’okusatu okw’okumalirawo okweyolekeraamu engeri y’obuntu bw’ebibiina bibiri ebikula okusinziira ku bwe bakkiriza oba bwe bagaana okweyongera kw’amagezi okugguddwawo. Ku ntandikwa y’entambula y’abantu 144,000, emitendera esatu gyali Sebutemba 11, 2001, ne gigobererwa Julaayi 18, 2020, era oluvannyuma etteeka lya Sande. Ku nkomerero y’entambula eyo yennyini, emitendera esatu gye giri Julaayi 2023, okutuuka kw’obubaka bw’Okukaaba okw’omu ttumbi ly’ekiro, n’etteeka lya Sande.

The message that prepares God’s people to stand that was unsealed in July 2023 contains several lines of prophetic truth, and included with those lines is Ezekiel’s dead dry bones in chapter thirty-seven. Ezekiel presents two messages. The first message brings the bones back together, but it was not until the second message that Israel stood upon its feet as a mighty army. The two witnesses of Revelation chapter eleven stood up when they were filled with the Holy Spirit.

Obubaka obutegekera abantu ba Katonda okuyimirira, obwabikkulirwa mu Julaayi 2023, bulimu ebigambo bingi by’amazima ag’obunnabbi, era omuli n’amagumba agafu amakalu ga Ezeekyeri mu ssuula amakumi asatu mu musanvu. Ezeekyeri awa obubaka bubiri. Obubaka obusooka buzza amagumba wamu, naye Isirayiri teyalyimirira ku bigere byayo nga eggye ery’amaanyi okutuusa ku bubaka obw’okubiri. Abajulirwa babiri b’Okubikkulirwa essuula kkumi n’emu baayimirira bwe baajjuuzibwa Omwoyo Omutukuvu.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.

> Era oluvannyuma lw’ennaku ssatu n’ekitundu, Omwoyo gw’obulamu oguva eri Katonda ne guyingira mu bo, ne bayimirira ku bigere byabwe; era entiisa enkulu yaggwa ku abo abaabalaba. Okubikkulirwa 11:11.

Ezekiel teaches the same truth.

Ezekyeri ayigiriza amazima ag’ekimu.

> And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 2:1, 2.

> Ate n’aŋŋamba nti, Omwana w’omuntu, nyimirira ku bigere byo, ndyogera naawe. Awo Omwoyo n’ayingira mu nze bwe yayogera nange, n’aŋŋimika ku bigere byange, ne mpulira oyo eyali ayogera nange. Ezekyeri 2:1, 2.

When Sister White says “by the increase of knowledge a people is to be prepared to stand in the latter days.” The increase of knowledge is identified as “oil” in the parable of the ten virgins, and the “oil” represents “the messages of God’s Spirit” and also “the Holy Spirit,” as well as “character.”

Sister White bw’agamba nti, ‘Olw’okweyongera kw’amagezi, abantu baletegekebwa okuyimirira mu nnaku ez’enkomerero.’ Okweyongera kw’amagezi kufaananizibwa ne ‘mafuta’ mu lugero lw’abawala abatongole kkumi, era ‘amafuta’ gamiririra ‘obubaka bw’Omwoyo wa Katonda’ era ne ‘Omwoyo Mutukuvu’, wamu ne ‘empisa’.

Between July 2023 and the soon-coming Sunday law there is an increase of knowledge that brings God’s people to life, and they stand up. They stand up representing that they have the “oil” of the message that was unsealed at that time. They stand up when they have the Holy Spirit within their vessels, and they stand up when they have a character prepared for the seal of God.

Mu wakati wa Julaayi 2023 n’etteeka lya Ssande eririko okujja amangu wabaawo okwongera kw’okumanya okuleetera abantu ba Katonda okuzuukuka, ne bayimirira. Bayimirira nga kiraga nti balina "amafuta" g’obubaka ogwabikkulirwa mu kiseera ekyo. Bayimirira bwe balina Omwoyo Omutukuvu mu nsuwa zaabwe, era bayimirira bwe balina empisa ezitegekeddwa okutekebwako akabonero ka Katonda.

The first testing step that began in July 2023, was followed by a period that allows those candidates to accept or reject the oil. Those that accept are sealed and are then lifted up as an ensign at the soon-coming Sunday law. Those who reject the oil, receive strong delusion.

Ekitundu eky’okukezesa ekyasooka ekyatandika mu Julaayi 2023 kyagobererwako ekiseera ekikkiriza abakandiida abo okukkiriza oba okugaana amafuta. Abo abakkiriza bateekebwako akabonero era bajja kuyimusibwa ng’ekibendera mu kiseera ky’etteeka lya Ssande eriri kumpi okutuuka. Abo abagaana amafuta bafuna obulimba obw’amaanyi.

Those candidates were awakened out of spiritual sleep in July 2023, and they then were confronted with the final testing process before the close of their individual probation. The testing process was set within the context of a prophetic test associated with the formation of the image of the beast, during the time when those very candidates were to come back to life and form the image of Christ within. The prophetic structure where the test is to be accomplished is the history of 1989 unto the Sunday law. The inability of those candidates to wake up led the Lord to allow heresies to come in.

Abo abakandidati baazuukusibwa okuva mu tulo tw’omwoyo mu Julaayi 2023, era ne basisinkana omutendera gw’okugezebwa ogw’enkomerero nga tekunnaggalwa ekiseera ky’ekkisa kya buli omu. Omutendera gw’okugezebwa guno gwategekebwa mu nteekateeka y’ekigezo ky’obunnabbi ekikwatagana n’okutondebwa kw’ekifaananyi ky’ensolo, mu kiseera we bennyini abo abakandidati baali balindiriddwa okuddamu okuba abalamu ne batonda ekifaananyi kya Kristo munda mu bo. Entereeza y’obunnabbi mwe kigenda okutuukirizibwa ekigezo kwe byafaayo okuva mu 1989 okutuuka ku tteeka lya Sande. Obutaazuukuka bw’abo abakandidati bwavaako Mukama okukiriza ennyigiriza ez’obulimba okuyingira.

> “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting.” Testimonies, volume 5, 708.

> Katonda ajja kuzuukusa abantu be; singa engeri endala zifuuka nga tezikola, eby’obulimba mu ddiini bijja okuyingira wakati mu bo ne bibasunsula, ne biwawula ebisenyu okuva ku eŋŋaano. Mukama ayita bonna abakkiriza Ekigambo kye bazuukuke okuva mu tulo. Ekitangaala eky’omuwendo omukulu kijje, ekisaanira ekiseera kino. Kye mazima ga Baibuli, agalaga obulabe obuli ku ffe kaakano. Ekitangaala kino kirina okutukulembera mu kuyiga Ebyawandiikibwa n’obunyiikivu, era mu okukebera ennyo ennyo ennyimirira ze tuyimirirako. Katonda yandagala ebikwata ku mazima byonna n’ennyimirira zaabyo binonyezebwe mu bujjuvu era n’okunyikira, n’okusaba n’okusiiba. Testimonies, volyumu 5, 708.

All the prophets address the last days, so in these last days, in July of 2023, the Lord attempted to “arouse” His people, but His efforts failed, and he allowed the first controversy over a symbol of Rome in Advent history to be repeated as a warning of the nearness of the end. He did this, even though “precious light” had “come, appropriate for this time.” The light that arrived in July 2023 is “Bible truth, showing the perils that are right upon us.” That light should have led “us to a diligent study of the Scriptures and a most critical examinations of the positions which we hold.”

Bannabbi bonna boogera ku nnaku ez’enkomerero, kale mu nnaku zino ez’enkomerero, mu July wa 2023, Mukama yagezaako “okuzuukusa” abantu be, naye okwegezaako kwe kwalemwa, era n’akkiriza empaka eyasooka ku kabonero ka Looma mu byafaayo by’Abadiventisiti okuddamu okubaawo ng’okulabula ku kumpi kw’enkomerero. Yakoze bw’atyo, newaakubadde “ekitangaala eky’omuwendo” “kyali kizze, eky’ekiseera kino.” Ekitangaala ekyatuuka mu July 2023 kye “mazima ga Baibuli, agalaga obulabe obuli ku ffe kaakano.” Ekitangaala ekyo kyandituleese “okusoma Ebyawandiikibwa n’obunyiikivu n’okukebera ennyo ennyo ebifo bye tuyimirirako.”

The hidden history of verse forty is represented in verses ten through fifteen of Daniel eleven, for Alpha and Omega illustrated the end of Daniel’s final prophecy, with its beginning. Leading up to the disappointment of July 18, 2020, Satan had introduced confusion over verses ten through fifteen, for he knew the beginning of the chapter was the key to represent the end of the chapter. Then the original controversy of verse fourteen was introduced.

Ebyafaayo ebyakwekebwa eby’olunyiriri amakumi ana biragibwa mu nnyiriri okuva ku kkumi okutuuka ku kkumi n’ettaano ez’omu Danyeri essuula kkumi n’emu, kubanga Alufa n’Omega baayolesa enkomerero y’obunnabbi bwa Danyeri obwasembayo nga bakozesa entandikwa yaabwo. Mu kusemberera obwenyamivu bw’ennaku ya July 18, 2020, Ssetaani yali aleese obutabanguko ku nnyiriri okuva ku kkumi okutuuka ku kkumi n’ettaano, kubanga yamanyi nti entandikwa y’ensuula kye kisumuluzo okulaga enkomerero y’ensuula. Awo ne yaletebwa enkayana eyasooka ey’olunyiriri kkumi na nnya.

> “There is nothing that the great deceiver fears so much as that we shall become acquainted with his devices.” The Great Controversy, 516.

> Tewali kintu omulimbisa omukulu ky’atya okusinga nti tunaamanyira ddala enkwe ze. Olutalo Olukulu, 516.

It is obvious by the satanic attempts to confuse the meaning and purpose of those verses, that they are an important part of the testing process that is now sifting the candidates to be among the one hundred and forty-four thousand. Sister White emphasizes that the history represented in Daniel eleven that has been fulfilled before the time of the end in 1798 is repeated in the final six verses.

Olw’okugezaako kwa Setaani okutamya amakulu n’ekigendererwa ky’eminnyiriri egyo, kirabika bulungi nti gyo giri ekitundu ekikulu mu nkola y’okukebera egiriwo kati, ng’esunsula abasuubirwa abagenda okubalirwa mu emitwalo kkumi n’ennya n’enkumi nnya. Mukyala White asimbayo nti ebyafaayo ebyalagiddwa mu Danyeri essuula ey’ekkumi n’emu, ebyatuukirizibwa nga tekunnatuuka ekiseera eky’enkomerero mu 1798, biddamu mu minnyiriri mukaaga egy’enkomerero.

> “We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.” Manuscript Releases, number 13, 394.

> "Tetulina budde bwa kufiirwa. Ebiseera eby’obunkenke biri mu maaso gaffe. Ensi etabukiddwamu omwoyo gw’entalo. Mu bwangu, embeera z’obuzibu ezaayogerwako mu bunnabbi zijja kubaawo. Obunnabbi obuli mu ssuula ey’ekkumi n’emu mu kitabo kya Danieri buli kumpi butuuse ku kutuukirizibwa kwabwo okwonna. Ebingi ku byafaayo ebyaliwo mu kutuukirizibwa kw’obunnabbi buno bijja kuddamu." Manuscript Releases, ennamba 13, 394.

I contend that all the history represented in verses one through thirty-nine are repeated in the last six verses of the chapter. I also contend that the history of the last days, which is the history of the conclusion of the judgment which began on October 22, 1844, is represented with two primary prophetic periods. The first period represents the judgment that is accomplished upon the house of God, that is then followed by a period when judgment is accomplished for those outside of the house of God. The first period began in 1989 and ends at the Sunday law in the United States, which in turn marks the beginning of the second period which concludes when Michael stands up and human probation closes. The hidden history of verse forty also begins in 1989, and ends in verse forty-one, which is the Sunday law in the United States.

Nnawaganya nti ebyafaayo byonna ebyeraga mu nnyiriri emu okutuuka ku amakumi asatu mu mwenda biddaamu mu nnyiriri mukaaga ezisembayo ez’essuula eno. Era nnawaganya nti ebyafaayo by’ennaku ez’enkomerero, ebyo eby’okumalirizibwa kw’omusango ogwatandika nga 22 Okitobero 1844, bikiikirizibwa mu biseera bibiri eby’obunnabbi eby’enkulu. Ekiseera ekisooka kiraga okusalira omusango okutuukirizibwa ku nnyumba ya Katonda, era nga kigobererwa ekiseera lwe kusalira omusango kituukirizibwa abo abali ebweru w’ennyumba ya Katonda. Ekiseera ekisooka kyatandika mu 1989 era kiggwa ku tteeka lya Sande mu United States ey’Amerika, ekimaka okutandika kw’ekiseera eky’okubiri, ekiggwaawo Mikaeri bw’ayimirira era ekiseera ky’okugezesebwa kw’abantu ne kiggwaawo. Ebyafaayo ebikwekeddwa eby’olunyiriri amakumi ana nabyo bitandika mu 1989, era bikkakkana ku nnyiriri amakumi ana gumu, olwo lwe tteeka lya Sande mu United States ey’Amerika.

That is the same history as verse ten through fifteen of the same chapter. That history parallels the history of the Millerites from the time of the end in 1798, until judgment began on October 22, 1844. Those two histories run parallel with the prophetic history that began at the birth of Christ and concluded at the cross.

Eyo ye mboozi y’ebyafaayo emu ng’ey’omu lunyiriri kkumi okutuuka ku kkumi n’ettaano mu ssuula lye limu. Ebyafaayo ebyo bifaanagana n’ebyafaayo by’Abamillerite okuva ku kiseera ky’enkomerero mu 1798 okutuusa lwe kwatandika okusala omusango nga 22 Okitobba 1844. Ebyafaayo ebitundu bibiri ebyo bitambulira wamu n’ebyafaayo eby’obunnabbi ebyatandika ku kuzaalibwa kwa Kristo ne bikomekkereza ku musaalaba.

The history beginning in 1989, includes the testing period that began on September 11, 2001, as typified by the period of testing that began on August 11, 1840 and the testing period that began at Christ’s baptism. The formation of the image of the beast has been typified by several lines of prophetic history. One of those representations of the same period of time is the sealing time of the one hundred and forty-four thousand that began on September 11, 2001 and is finished at the soon coming Sunday law. The hidden history of verse forty can also be overlaid with the line of October 22, 1844 until the rebellion of 1863.

Ebyafaayo ebyatandika mu 1989, birimu ekiseera eky’okukebera ekyatandika nga Ssebutemba 11, 2001, nga bwe kyafaananyizibwa mu kiseera eky’okukebera ekyatandika nga Agusito 11, 1840, era n’ekiseera eky’okukebera ekyatandika ku kubatizibwa kwa Kristo. Okutondebwa kw’ekifaananyi ky’ensolo kwafaananyizibwa mu mirongo egy’enjawulo gy’ebyafaayo eby’obunnabbi. Omu ku bifaananyizo ebyo eby’ekiseera kye kimu ye ekiseera ky’okuteekebwako akabonero kw’abo 144,000, ekyatandika nga Ssebutemba 11, 2001 era kijja kumalirizibwa ku tteeka lya Ssande erijja mu bbanga ttono. Ebyafaayo ebikwekeddwa eby’olunyiriri lwa amakumi ana bisobola era okusaanyizibwa wamu ne mulongo ogutandika nga Okitobba 22, 1844 okutuusa ku kujeemera kwa 1863.

October 22, 1844 marked the arrival of the third angel. As with the arrival of any prophetic angel, he had a message which was to be eaten, but it was not to be; and Philadelphian Millerism changed unto Laodicean Millerism, in advance of 1863, when they formally took the name Seventh-day Adventist and began to wander in the wilderness of rebellion to this very day. The history of 1844 unto 1863 represents those who reject the calling to be among the one hundred and forty-four thousand. They are Daniel’s wicked in chapter twelve, Jeremiah’s assembly of mockers, John’s synagogue of Satan and Matthew’s foolish virgins.

Olunaku lwa 22 Okitobba, 1844 lwalaga okujja kwa malayika ow’okusatu. Nga bwe kiba mu kujja kwa buli malayika w’obunnabbi, yajja n’obubaka obwateekwa okuliyibwa, naye ne tebulyibwa; era Philadelphian Millerism n’efuuka Laodicean Millerism, nga tekunatuuka 1863, lwe baatwala mu butongole erinnya Seventh-day Adventist ne batandika okutembeya mu ddungu ery’obujeemu okutuusa leero. Ebyafaayo okuva mu 1844 okutuuka mu 1863 bikiikirira abo abagaana okuyitibwa okubeera mu 144,000. Bebo ababi ba Danyeri mu mutwe ogw’ekkumi n’ebiri, ekkuŋŋaaniro ly’abasekerera lya Yeremiya, sinagogi ya Setaani eya Yokaana ne b’abawala abasirusiru aba Matayo.

The warning message represented by Christ as the “abomination of desolation, spoken of by Daniel the prophet” represents a warning to flee in advance of the destruction and scattering that is to follow. In the year 66 AD, the Roman general Cestius fulfilled that warning to the Christians of the era of pagan Rome. In the first century the apostle Paul recorded the same warning for the Christians that would suffer during the era of papal Rome. The warning for Sabbath-keepers to move out of the cities and live in the country came in 1888, the same year as the Blair Bill, the first attempt to establish Sunday as the National Day of Rest. The Blair Bill was the warning to flee in fulfillment of Christ’s reference of Daniel’s abomination of desolation.

Okulabula Kristo kwe yategeeza ng' "ekibi ekizikiriza, kye yayogerako nnabbi Daniyeri," kwe kulabula kudduke nga tekunnaba kutuuka okuzikirizibwa n'okusaasaanyizibwa okunaagoberera. Mu mwaka gwa 66 A.D., omuduumizi w’eggye ery’Obwalumi, Cestius, yatuukiriza okulabula okwo eri Abakristaayo b’omu mulembe gwa Rooma ey’okusinza ebifaananyi. Mu kyasa ekisooka, omutume Pawulo yawandiika okulabula okufaananako okwo eri Abakristaayo abali banaabona mu mulembe gwa Rooma ey’obupapa. Okulabula eri abakwatanga Ssabbiiti okuva mu bibuga ne batuula mu byalo kwajja mu 1888, omwaka gumu ne Etteeka lya Blair, okugezaako okusooka okuteekawo Sande ng’Olunaku lw’Okuwummula olw’eggwanga. Etteeka lya Blair lyali okulabula okudduka mu kutuukiriza ebyo Kristo by’ayogerako ku "kibi ekizikiriza" kya Daniyeri.

As with Cestius in the year 66 AD, the Blair Bill was providentially withdrawn. 1888 typifies September 11, 2001, for Sister White marks the descent of the angel of Revelation eighteen in both histories. The warning to flee the cities in the last days became in force on September 11, 2001. Therefore, the Blair Bill of 1888, typified the Patriot Act of 2001. The angel who descended on September 11, 2001 proclaims the final warning message in the first three verses of Revelation eighteen, and the final warning message is also the third angel’s message, even though the message represented by the third angel in chapter fourteen is not the same expressions of truth as in chapter eighteen. Line upon line they are the same warning message.

Nga bwe byali ne Cestius mu mwaka 66 AD, Blair Bill yasazibwamu mu kutegeka kwa Katonda. 1888 kifaananyiriza Sebutemba 11, 2001, kubanga Sister White alaga okukka kw’omalayika owa Okubikkulirwa ekitundu 18 mu byafaayo byombi. Okulabula okw’okudduka okuva mu bibuga mu nnaku ez’enkomerero kwayingira mu nkola ku Sebutemba 11, 2001. Noolwekyo, Blair Bill ey’omwaka 1888 yafaananyiriza Patriot Act ey’omwaka 2001. Omalayika eyakka ku Sebutemba 11, 2001 alangirira obubaka bw’okulabula okw’enkomerero mu misulo esatu egyasooka egy’Okubikkulirwa 18, era obubaka bw’okulabula okw’enkomerero bwe bumu n’obubaka bw’omalayika owokusatu, newankubadde nga obubaka obukiikirirwa omalayika owokusatu mu kitundu eky’ekkumi n’ena si bumu mu ngeri ey’okwogerwamu kw’amazima ne bwe buli mu kitundu eky’ekkumi n’omunaana. Olunyiriri ku lunyiriri, buba bumu obubaka bw’okulabula.

The abomination of desolation, spoken of by Daniel the prophet was a sign given by Christ that identified when His people were to flee for their protection. It is a warning message, and therefore must be the final warning message, though it is expressed with different words than the message represented in chapter fourteen as well as chapter eighteen of Revelation. The history that begins in verse sixteen, of Jeremiah fifteen, is the same prophetic period of the warning testing message. It begins when Jeremiah eats God’s word, and that occurs when the angel descends, as He did when the great buildings of New York City came down.

Ekintu eky’ennyinyala eky’okuzikiriza, kye yayogerako Daniyeri nnabbi, kyali akabonero Kristo ke yabawa okulaga ekiseera abantu be lwe baalina okudduka balyoke beewonye obulabe. Akabonero ako kye ky’obubaka bw’okulabula, era n’olwekyo kirina okubeera obubaka olw’okulabula olusembayo, newankubadde kiyogerwamu ebigambo ebitali bimu ku bubaka obuli mu essuula ey’ekkumi n’ena era n’ey’ekkumi n’omunaana mu Kitabo ky’Okubikkulirwa. Ebyafaayo ebyatandika mu olunyiriri olw’ekkumi n’omukaaga mu Yeremiya essuula ey’ekkumi n’ettano bye bimu n’ekiseera ky’obunnabbi eky’obubaka bw’okulabula ekikebera. Kinatandika Yeremiya bw’alya Ekigambo kya Katonda, era ekyo kibaawo omalayika bw’akka, nga bwe yakka mu kiseera ennyumba ennene ez’Ekibuga New York bwe zaagwa.

When Jeremiah proclaims, “Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart,” he represents Daniel’s first test upon diet in chapter one, and John in chapter ten of Revelation taking the book out of the angel’s hand and eating it. The eating of the message begins when an angel arrives, and when the angel arrives there is a testing prophecy that is unsealed. When the angel arrives the first testing period begins and it ends when the second testing period begins, and when Michael stands up, the second testing period ends.

Bwe Yeremiya bw’ategeeza nti, “Ebigambo byo byazuulibwa, ne mbirya; era ekigambo kyo kyabeera gye ndi essanyu n’okunejjeza kw’omutima gwange,” abeera akiikirira ekigezo ekisooka ku mmere Daniyeri kye yakebwaamu mu mutwe ogusooka, era ne Yokaana mu mutwe ogw’ekkumi ogw’Okubikkulirwa ng’aggya ekitabo mu mukono gwa malayika n’akirya. Okulya obubaka kutandika nga malayika atuuse, era malayika bw’atuuka wabaawo obunnabbi obuleeta ekigezo obuggulwawo. Malayika bw’atuuka ekiseera ky’ekigezo ekisooka kitandika, era kiggwa nga kitandika ekiseera ky’ekigezo eky’okubiri; ate Mikaeri bw’ayimirira, ekiseera ky’ekigezo eky’okubiri kiggwa.

When the angel arrives, the latter rain begins to fall.

Omulayika bw'atuuka, enkuba ey'oluvannyuma etandika okutonnya.

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

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

The latter rain is received by those who walk in Jeremiah’s old paths.

Enkuba ey’oluvannyuma efunibwa abo abatambula mu amakubo ag’edda ga Yeremiya.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

> Bw’atyo bw’ayogera Mukama, Muyimirire mu makubo, mutunule, mubuuzenga ku makubo ag’edda, omukubo omulungi gwe muli, mugutambulengamu, mulisangamu okusaanuuka kw’emyoyo gyammwe. Naye ne bagamba nti, Tetugugendamu. Era nate ne mbalondera abeekuuma ku mmwe, nga mbagamba nti, Muwulirize eddoboozi ly’akadebe. Naye ne bagamba nti, Tetuliwuliriza. Yeremiya 6:16, 17.

The “trumpet” the “watchmen” sound is the Laodicean message, that Jones and Waggoner presented in 1888.

"Ekkondeere" "abakuumi" bafuuwa kye bubaka bwa Laodikiya, Jones ne Waggoner bwe baayanjula mu 1888.

> Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.

> Yogerera waggulu, tokwata mpola; yimusa eddoboozi lyo ng’ekkondeere, obategeeze abantu bange obujeemu bwabwe, n’ennyumba ya Yakobo ebibi byabwe. Isaaya 58:1.

On September 11, 2001 the sealing of the one hundred and forty-four thousand began. A warning message to Laodicea was proclaimed.

Nga 11, Sebutemba 2001, okuteekebwako akabonero kw’abantu 144,000 kwatandika. Obubaka bw’okulabula eri Lawodikiya bwalangirirwa.

> “The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.

> Obubaka obutuweereddwa A. T. Jones ne E. J. Waggoner bwe bubaka bwa Katonda eri Ekkanisa ey’e Lawodikiya, era ennaku ziribeera eri buli ayatula nti akkiriza amazima naye n’atayolesa eri abalala emimuli egiweebwa Katonda. The 1888 Materials, 1053.

The warning to Laodicea is the sound of Jeremiah’s watchmen’s trumpet that the Laodicean Seventh-day Adventist church refuses to hear. It is the warning to flee the cities for country property in advance of the soon coming Sunday law.

Okulabula eri Lawodikiya kye ddoboozi ly’ekkondeere ly’abakuumi ba Yeremiya, ekkanisa ya Abadiventisiti b’Olunaku olw’Omusanvu ey’e Lawodikiya egaana okuwulira eddoboozi eryo. Kye kulabula okudduka okuva mu bibuga ne okuddukira ku ttaka ly’ebyalo ng’okweetegekera etteeka lya Sande erijja mangu.

What I just stated concerning these various prophetic lines, was an attempt to stimulate your discernment in an attempt to encourage you to truly test what I am about to write. Perhaps the most important characteristic of the image to and of the beast is that there are two formations of an image of and to the beast in the last days. The first, in the United States, and thereafter in the nations of the world.

Bye nnayogeddeko ku nsonga zino ez’obunnabbi ez’enjawulo, kyabadde okugerageza okusitula obusobozi bwo obw’okwekenneenya, okukukubiriza okukebera ddala kye ngenda okuwandiika. Wenda ekisinga obukulu ku kifaananyi eky’ensolo n’ekiri eri ensolo kwe kuba nti mu nnaku ez’enkomerero waliwo entonde bbiri z’ekifaananyi ekyo. Ekisooka, mu United States, era oluvannyuma mu mawanga g’ensi yonna.

There are certain prophetic characteristics associated with the image to and of the beast that are required to rightly apply if we are to navigate through the prophetic testing process of this image of Rome. A second important element of the testing period of the image of the beast (that can be shown on several witnesses), is that the sealing time of the one hundred and forty-four thousand occurs in the period of the image of the beast test in the United States, and that the period of the image of the beast test in the nations of the world is when God’s other children who are still in Babylon at the time of that Sunday law (represented by 321), are gathered into the fold.

Waliwo eby’obunnabbi ebimu ebikwatagana n’ekifaananyi ‘eri ensolo’ ne ‘ky’ensolo’ ebyetaagisa okuteekebwa mu ngeri entuufu singa tugenda okuyita bulungi mu nteekateeka y’okukemebwa mu by’obunnabbi ey’ekifaananyi kino kya Loma. Ekintu eky’okubiri ekikulu mu kiseera ky’okukemebwa kw’ekifaananyi ky’ensolo (ekisobola okulagirwa ku bujulizi bungi), kwe kuba nti ekiseera ky’okuteekebwako akabonero ka Katonda kw’abo 144,000 kiba mu kiseera ky’okukemebwa kw’ekifaananyi ky’ensolo mu Amerika, era nti ekiseera ky’okukemebwa kw’ekifaananyi ky’ensolo mu mawanga g’ensi yonna kye kiseera Katonda mw’akuŋŋaanyiza abaana be abalala abakyali mu Babulooni mu kiseera ky’etteeka lya Sande eryo (ekiyimiririddwa 321), okubayingiza mu kisibo.

The image of the beast represents two specific interconnected periods of testing time, and those two testing times also represent the final gathering of the one hundred and forty-four thousand of Revelation chapter seven, followed by the great multitude in the very same chapter.

Ekifaananyi eky’ekisolo kiyimirira ebiseera bibiri eby’enjawulo eby’okugezesebwa ebikwataganira wamu, era ebiseera ebyo bibiri biyimirira okukuŋaana okw’enkomerero kw’abantu emitwalo kkumi n’ena n’enkumi nnya nga bwe kwogerwako mu Okubikkulirwa kwa Yokaana essuula omusanvu, nga kiddirirwa ekibiina ekinene ennyo mu essuula limu ddala.

At the Sunday law the United States speaks as a dragon in verse eleven of Revelation chapter thirteen. It then goes forth to deceive all the nations of the world saying to those nations that they should also make a worldwide image to the beast, as the United States just did. The period that begins at the Sunday law, represented by Constantine’s Sunday law of 321, ends when the final nation bows to papal Rome, where the Sunday law of 538 is represented, for in chapter thirteen the United States has the power to bring the image to the beast to life and cause it to speak. The period begins with the Sunday law of 321 and ends with the Sunday law of 538.

Ku tteeka lya Ssande, Amerika eyogera ng’omusota mu lunyiriri olw’ekkumi n’ogumu mu ssuula ey’ekkumi n’esatu ey’Okubikkulirwa. Awo Amerika n’egenda okulimba amawanga gonna ag’ensi yonna, ng’ebagamba amawanga ago nti nabo bateekeewo ekifananyi ky’ekisolo eky’ensi yonna, nga Amerika bwe yakikoze. Ebbanga eririmu litandika ku tteeka lya Ssande, ekiragirwa mu tteeka lya Ssande lya Konstantino ery’omwaka 321; era liggwaawo nga eggwanga erisembayo lifukamira Roma ey’Obupapa, ekiragirwa mu tteeka lya Ssande ery’omwaka 538; kubanga mu ssuula ey’ekkumi n’esatu Amerika erina obuyinza okuwa ekifananyi ky’ekisolo obulamu era n’okukireeta okwogera. Ebbanga lino litandika n’etteeka lya Ssande erya 321 era liggwa ku tteeka lya Ssande erya 538.

In 2001 the government of the United States “spoke” the Patriot Act into law.

Mu 2001, gavumenti ya United States "yayogera" etteeka erya Patriot Act mu mateeka.

We will continue this study in the next article.

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

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