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# The Book of Daniel - Number One-Hundred and Seventy-Seven

Ekitabo kya Danyeri - Ennamba kikumi mu nsanvu mu musanvu

The Sealing of the 144,000: Insights from Daniel’s Vision and Prophetic Symbolism

Okuteekebwako akabonero kw'abantu 144,000: Amagezi agava mu ekyolesebwa kya Danyeri n'obufaananyi obw'obunnabbi

Author

Jeff Pippenger

Published

April 7, 2024

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Daniel was touched three times in chapter ten, the first and last time by Gabriel and the middle touch was by Christ. It was the middle touch where Daniel most keenly felt his corruption, for the middle waymark of truth represents rebellion. It was Michael who touched Daniel the second time, for He had descended at the end of twenty-one days.

Danyeri yakwatibwako emirundi esatu mu mutwe ogw’ekkumi; omulundi ogwasooka n’ogw’enkomerero yamukwatako Gabuliyeri, ate omulundi ogw’akati yamukwatako Kristo. Mu kukwatibwa okwo okw’akati mwe Danyeri yawulira ennyo obwonoonefu bwe, kubanga akabonero ak’akati k’amazima kiyimirira obujeemu. Yali Mikaeri eyamukwatako omulundi ogw’okubiri, kubanga yali amaze okukka ku nkomerero y’ebiro eby’amakumi abiri mu gumu.

At the end of three and a half symbolic days, in which the two witnesses of Revelation chapter eleven lie dead in the street, a voice resurrects the two witnesses. It is the voice of the archangel that resurrects. The descent of Michael in Daniel chapter ten, at the twenty-second day aligns with the resurrection of the two witnesses in 2023. While the two witnesses were dead in the street, Ezekiel was shown their scattered bones and asked if he thought those dead dry bones in the valley could be resurrected, and all Ezekiel would answer is, “Lord thou knowest.”

Ku nkomerero y’ennaku essatu n’ekitundu ez’akabonero, mu zo abajulirwa ababiri ab’omu Kubikkulirwa essuula ey’ekkumi n’emu bagalamidde nga bafudde mu kkubo, eddoboozi lizuukiza abajulirwa abo ababiri. Eryo lye ddoboozi lya malayika omukulu erizuukiza. Okukka kwa Mikayiri mu Danyeri essuula ey’ekkumi, ku lunaku olw’amakumi abiri mu bbiri, kukwatagana n’okuzuukira kw’abajulirwa ababiri mu 2023. Nga abajulirwa ababiri bakyali bafudde mu kkubo, Ezeekyeri yalagibwa amagumba gaabwe agasaasaanye, n’abuuzibwa oba yalowooza ng’amagumba ago amakalu, ag’abafu mu kiwonvu, gasobola okuzuukizibwa; era byonna Ezeekyeri bye yaddamu byali nti, “Mukama, ggwe omanyi.”

Ezekiel was then told to prophesy to the bones, which he did, and when he did, they were formed together, but were still not alive. Ezekiel’s first prophecy was gathering the bones together, but it would require a second prophecy to resurrect the bones as an army. The second prophecy of Ezekiel was the prophecy of the third woe, as represented by the four winds that brought the bones to life. The first Adam was created perfect, but afterwards sinned and passed death on to all his posterity. The resurrection of Ezekiel’s dead bones parallels the creation of Adam in his perfection, for Adam was first formed, and then the Lord breathed into him the breath of life.

Awo Ezeekyeri n’agambibwa okulagula eri amagumba, n’akikola; bwe yakikola, ne gayungana wamu, naye nga teganaba kuba balamu. Obunnabbi bwa Ezeekyeri obwasooka bwali bwa kukuŋŋaanya amagumba awamu, naye kyandyetaagisa obunnabbi obwokubiri okuzuukiza amagumba ng’eggye. Obunnabbi bwa Ezeekyeri obwokubiri bwali bunnabbi bw’ekyennaku eky’okusatu, nga bukiikiriddwa empewo ennya ezaaleeta amagumba obulamu. Adamu ow’olubereberye yatondebwa nga mutuukiridde, naye oluvannyuma n’ayonoona era n’asaasaanya okufa eri ezzadde lye lyonna. Okuzuukira kw’amagumba amufu aga Ezeekyeri kufaanagana n’okutondebwa kwa Adamu mu butuukirivu bwe, kubanga Adamu yasooka kubumbibwa, awo Mukama n’amussaamu omukka gw’obulamu.

This is not to say that the two witnesses receive glorified bodies when they are brought back to life, for that doesn’t occur until the second coming, but their resurrection parallel’s Daniel’s vision of the causative “marah” vision, when they are changed into the image they then behold. Line upon line, the process of the sealing is very carefully laid out by the prophetic testimony.

Kino tekitegeeza nti abajulizi babiri bafuna emibiri egy’ekitiibwa nga bazzibwa mu bulamu, kubanga ekyo tekibaawo okutuusa okudda okw’okubiri; naye okuzuukira kwabwe kufaanagana n’olubonekerwa lwa Danyeri olw’ekireetera “marah”, nga bakyusibwa ne bafuuka mu kifaananyi kye balyoka balaba. Olunyiriri ku lunyiriri, enkola y’okussibwako akabonero eyanjuliddwa mu bwegendereza bungi mu bujulizi obw’obunnabbi.

In Revelation chapter eleven, “after three days and an half the Spirit of life from God entered” into the two witnesses, “and they” then “stood upon their feet; and great fear fell upon them which saw them,” and there was then “a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them.”

Mu Kitabo ky’Okubikkulirwa, omutwe ogw’ekkumi n’emu, oluvannyuma lw’ennaku ssatu n’amakati Omwoyo gw’obulamu oguva eri Katonda ne guyingira mu bajulirwa babiri, ne bayimirira ku bigere byabwe; era entiisa nnene n’egwa ku abo abaalaba; ne wabaawo eddoboozi ddene okuva mu ggulu nga libagamba nti, “Mulinye wano waggulu.” Era ne bambuka mu ggulu mu kire; abalabe baabwe ne babalaba.

First, the Spirit entered into them, then they stood upon their feet, and when they stood, fear fell upon their enemies who had previously rejoiced over their deaths. Then a voice calls them up, and their enemies witness the event. With Ezekiel, they are first identified as scattered and dead in the valley, then a prophecy is proclaimed that gathers them together, then the second prophecy causes them to stand up as a mighty army. With Daniel, he first sees the great vision that produces a separation of two classes, and he is then touched three times.

Okusooka, Omwoyo n’ayingira mu bo; ne bayimirira ku bigere byabwe, era bwe baayimirira, entiisa n’egwa ku balabe baabwe abaali bamaze dda kujaganya olw’okufa kwabwe. Awo eddoboozi ne libayita waggulu, era abalabe baabwe ne babeera abajulizi b’ekyo. Mu Ezeekyeri, okusooka balabibwa nga basaasaanyiziddwa era nga bafudde mu kiwonvu; oluvannyuma ne walangirirwa obunnabbi obubakuŋŋaanya wamu, ate obunnabbi obw’okubiri ne bubaleetera okuyimirira ng’eggye ddene ery’amaanyi. Mu Danyeri, okusooka alaba ekyolesebwa ekikulu ekireeta okwaawula ebika bibiri, era oluvannyuma n’akwatibwa emirundi esatu.

The first time he was touched he had no strength, he was in a deep sleep, and his face was towards the ground. Sleep represents death. Yet he heard the words spoken.

Omulundi ogwasooka lwe yakwatibwa, teyalina maanyi; yali mu tulo tw’amaanyi nnyo, era obuso bwe bwali butunukiridde eri ettaka. Obutulo bufaananyiriza okufa. Naye yawulira ebigambo ebyayogeddwa.

> Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice. John 5:28.

> Temwewuunyanga ku kino: kubanga essaawa ejja, mw’eri bonna abali mu ntaana banaawulira eddoboozi lye. Yokaana 5:28.

Gabriel then brought Daniel to his hands and knees, and then commanded him to stand, which he did, though he was trembling. He then heard the words of Gabriel, but he was left dumb. Ezekiel had also seen the vision of Christ and it produced a similar sequence of events.

Olwo Gabulieri n’aleetera Danyeri okugwa wansi ku ngalo ze n’amaviivi; n’amulagira ayimirire, n’ayimirira newankubadde nga akankana. Awo n’awulira ebigambo bya Gabulieri, naye n’asigala nga tasobola kwogera. Ezeekyeri naye yalaba eky’olesebwa kya Kristo, era ne kivamu ebintu ebifaanagana bwe bityo.

> And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it. And I saw as the colour of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about. As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the Lord. And when I saw it, I fell upon my face, and I heard a voice of one that spake. 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 1:26–2:2.

> Era waggulu w’ebbanga eryali ku mitwe gyabwe waalabika ekifaananyi ky’entebe ey’obwakabaka, ng’okulabika kw’ejjinja erya safiro; era ku kifaananyi ky’entebe eyo kwalabika ekifaananyi ng’okulabika kw’omuuntu waggulu ku yo. Ne ndaba ng’embala ya amber, ng’okulabika kwa muliro okumwetooloola mu mukati mwo; okuva ku kiwato kye okutuuka waggulu, era okuva ku kiwato kye okutuuka wansi, ne ndaba ng’okulabika kwa muliro; era kwaliko ekitangaala okumwetooloola. Ng’okulabika kw’omukondowazi oguba mu kire ku lunaku lw’enkuba, bw’atyo bwe kyali okulabika kw’ekitangaala ekyali okumwetooloola. Kino kye kyali okulabika kw’ekifaananyi ky’ekitiibwa kya Mukama. Bwe nkiraba ne ngwa amaaso wansi, ne mpulira eddoboozi ly’ayogeranga. N’aŋŋamba nti, Mwana w’omuntu, imirirawo ku bigere byo, era ndikuyogerako. Ate Omwoyo n’ayingira mu nze bwe yannyogerera, n’anteeka ku bigere byange, ne mpulira oyo eyali annyogerera. Ezekyeri 1:26–2:2.

The vision caused both Ezekiel and Daniel to be humbled into dust, where they were prostrated upon the ground. In that condition they both still heard the word of the Lord, and they were both brought to a standing condition to hear the words that were spoken to them, and when they heard the words “the Spirit entered into” them. The combination of divinity is accomplished by the reception of the Word of God that is conveyed by the Holy Spirit. The “Word” is what transmits divinity into humanity. This truth must be recognized in order to understand the seriousness and significance of the prophetic history which Gabriel provides Daniel with in chapter eleven. The prophetic history represented in chapter eleven, is the conduit by which holy oil is conveyed to the wise virgins.

Ekyolesebwa kyaleetera Ezekyeri ne Danyeri bombi okwewombeeka okutuuka mu nfuufu, ne batambalala wansi ku ttaka. Mu mbeera eyo, bombi baakyawulira Ekigambo kya Mukama, era ne bayimirizibwa okuwulira ebigambo ebyaboogerwa gye bali; era bwe baawulira ebigambo, 'Omwoyo n'ayingira mu bo'. Okwegatta n’Obwa-Katonda kutuukirizibwa mu okwanirizibwa kw’Ekigambo kya Katonda ekireetebwa Omwoyo Omutukuvu. 'Ekigambo' kye kitwala Obwa-Katonda mu obuntu. Amazima gano galina okumanyibwa okusobola okutegeera obuzito n'obukulu bw'ebyafaayo eby'obunnabbi bye Gabuliyeri yawa Danyeri mu mutwe ogw'ekkumi n'ogumu. Ebyafaayo eby'obunnabbi ebiragibwa mu mutwe ogw'ekkumi n'ogumu bye bibeera omukutu oguyitibwamu amafuta amatukuvu okutuuka eri abawala ab'amagezi.

With Ezekiel, he is immediately instructed that he is to present a message to Laodicean Adventism, though Ezekiel is informed from the outset that Laodicean Adventism will not hear his words, for they are a rebellious house. Ezekiel’s experience is Isaiah’s experience in chapter six, and therefore upon two witnesses when God awakens Daniel from sleep, which is a symbol of death, Daniel is given a message for the rebellious house of Laodicean Adventism, but they will not hear.

Ezekyeri amangu ddala alagirwa nti alina okutuusa obubaka eri Laodicean Adventism, newaakubadde Ezekyeri abulirwako okuva ku ntandikwa nti Laodicean Adventism tebagenda kuwulira ebigambo bye, kubanga be nnyumba eyaajeemu. Ebyo Ezekyeri byayitamu bye bimu ne ebyo Isaaya byayitamu mu mutwe ogw’omukaaga, era olw’abajulizi babiri, Katonda bw’azuukusa Danyeri mu tulo, nga tulo ke kifaananyi ky’okufa, Danyeri aweebwa obubaka eri ennyumba eyaajeemu eya Laodicean Adventism, naye tebagenda kuwulira.

Daniel is then touched a second time, by Christ Himself, who touches Daniel’s lips, just as he had touched Isaiah’s lips with a coal from the altar. Then Daniel could speak, but he was still without strength, and still had no breath. According to Ezekiel the breath comes with the message of the “four winds”, which was Ezekiel’s second prophecy. Ezekiel’s prophecy of the four winds aligns with Daniel’s third touch, for it is then that breath comes into the bones and they stand as a mighty army. It is in Daniel’s third touch that he is strengthened.

Awo Danyeri n’akwatibwako omulundi ogw’okubiri, Kristo mwennyini n’amukwatako ku mimwa, nga bwe yakwata ku mimwa gya Isaaya n’ekkoola okuva ku kyoto. Awo Danyeri n’asobola okwogera, naye ng’akyali talina maanyi, era ng’akyali talina omukka. Ng’okugamba kwa Ezeekyeri, omukka ajja n’obubaka bw’empewo ennya, era obwo bwali obunnabbi bwa Ezeekyeri obw’okubiri. Obunnabbi bwa Ezeekyeri ku mpewo ennya bukwatagana n’okukwatibwako kwa Danyeri okwa ssatu, kubanga awo omukka ne guyingira mu mafupa ne gayimirira ng’eggye ery’amaanyi. Mu kukwatibwako kwa Danyeri okwa ssatu mwe yanywezebwa.

On July 18, 2020, God’s last-day people were scattered and entered into the tarrying time of the parable. The history of the sealing was illustrated in the history of October 22, 1844, unto the rebellion of 1863. The line of history there represented overlays with September 11, 2001, unto the Sunday law, but it also overlays with the history of July 18, 2020, unto the Sunday law. This prophetic phenomenon is based upon the fact that symbols have more than one meaning, and the meaning is to be determined by the context where they are applied.

Nga 18 Julaayi 2020, abantu ba Katonda ab’ennaku ez’enkomerero baasaasaanyizibwa ne bayingira mu kiseera ky’okulindirira eky’olugero. Ebyafaayo by’okuteekebwako akabonero byaalagibwa mu byafaayo bya nga 22 Okitobba 1844 okutuuka ku bujeemu bwa 1863. Olunnyiriri lw’ebyafaayo olwo oluteekebwawo eyo lukwatagana ne Ssebuttemba 11, 2001 okutuuka ku tteeka lya Ssande, naye era lukwatagana ne byafaayo bya Julaayi 18, 2020 okutuuka ku tteeka lya Ssande. Ekibonekezo kino eky’obunnabbi kisinziira ku nsonga nti obubonero bubeera n’amakulu agasukka mu kamu, era amakulu gaabwo gasalibwa okusinziira ku mbeera gy’agakozesebwamu.

When we consider the arrival and work of any of the three angels they are governed by the same sequence of events. They arrive at the point when the prediction associated with them is unsealed. That prediction is structured upon three steps. Its arrival, its empowerment and the closed door at its end. There are other waymarks within the history, but the three testing waymarks of the arrival of any of the three angels is the first waymark where a prophecy is unsealed. The message that is unsealed is empowered through a confirmation, and that confirmation and empowerment then tests the men and women of that history. The conclusion of the history produces a litmus test which demonstrates whether those standing at the third test are wise or foolish.

Bwe tutunuulira okujja n’omulimu gw’omulala yenna ku bamalayika basatu, bitambulira mu nteekateeka emu y’ebintu ebibaawo. Bituuka mu kiseera nga obunnabbi obubagattiddwa nabo bumaze okubikkuliddwa. Obwo obunnabbi bugabiddwa mu mitendera esatu: okutuuka kwabwo, okuwangaazibwa kwabwo, n’omulyango oggalibwa ku nkomerero yabwo. Waliwo n’ebirala ebibonero ebiraga ekkubo mu byafaayo, naye mu bubonero busatu obukema obw’okuvaayo kw’omulala yenna ku bamalayika basatu, ekisooka kye kibonero we obunnabbi bubikkulibwa. Obubaka obubikkuliddwa buwangazibwa okuyitira mu kukakasa, era okukkakasa n’okuwangaazibwa okwo kwe kukemera abo abalimu mu byafaayo ebyo. Okumaliriza kw’ebyafaayo kuleeta ekigezo ekiraga ddala oba abo abayimiridde ku kigezo eky’okusatu bali ab’amagezi oba abasiru.

Within the history of September 11, 2001 unto the Sunday law you can identify three angels. The first arrived on September 11, 2001, the second arrived on July 18, 2020, and the third arrives at the soon coming Sunday law (the litmus test). October 22, 1844 aligns with September 11, 2001, and 1856 aligns with July 18, 2020, and 1863 aligns with the Sunday law. That being said, October 22, 1844 to 1863 also aligns with July 18, 2020, unto the Sunday law, for July 18 was the arrival of the second angel of the history of the sealing. The following history is still correctly identified as simply the waymarks of any angel.

Mu byafaayo okuva nga 11 Septemba 2001 okutuuka ku tteeka erya Sande, osobola okulaba bamalayika basatu. Owasooka yatuuka nga 11 Septemba 2001, ow’okubiri yatuuka nga 18 Julaayi 2020, ate ow’okusatu agenda kutuuka ku tteeka erya Sande erikwanguwa okujja (the litmus test). Olunaku lwa 22 Okitobba 1844 lukwaatagana ne 11 Septemba 2001, era 1856 lukwaatagana ne 18 Julaayi 2020, ate 1863 lukwaatagana ne tteeka erya Sande. Olw’ekyo, okuva nga 22 Okitobba 1844 okutuuka mu 1863 nakwo kukwaatagana ne 18 Julaayi 2020 okutuuka ku tteeka erya Sande, kubanga 18 Julaayi ky’ekiseera ekyatuukamu omumalayika ow’okubiri mu byafaayo by’okuteekebwako akabonero. Ebyafaayo ebiddako bino bikyategeerwa bulungi nga byokka ebilango by’ekkubo by’omumalayika yenna.

On July 18, 2020, there was a truth unsealed that was to test that generation. The second step in that history is when the two witnesses are resurrected. They are then tested as to whether they will accept the light then revealed, which is going on now. Then at the Sunday law (the litmus test), it will be revealed who is and who isn’t a wise virgin. When we consider the history as simply the structure of a singular angel and then lay October 22, 1844, through to the rebellion of 1863, over the history of July 18, 2020 unto the Sunday law, we find that in 1849, Sister White identified that the Lord had stretched forth His hand again to gather the remnant of His people.

Nga nga 18 Jjulaayi, 2020, waaliwo amazima agaabikkululwa agaalina okugezesa emirembe egyo. Eddaala ery’okubiri mu byafaayo ebyo lwe kiseera abajulirwa bombi lwe bazuukizibwa. Awo ne bagezesebwa oba banaakkiriza omusana ogwalyooka okubikkululwa, era ekyo kye kigenda mu maaso kaakano. Olwo ku Sunday law (ekigezo ekisembayo), kijja kulabisibwa ani amagezi era ani tali mugole mukkakkamu. Bwe tulowooza ku byafaayo bino ng’ensengeka y’omumalayaika omu gwokka, ne tulyoka tussaawo Okitobba 22, 1844, okutuuka ku bujeemu bwa 1863, ku byafaayo bya Jjulaayi 18, 2020 okutuuka ku Sunday law, tusanga nti mu 1849, Mwannyinaffe White yalaga nti Mukama yali agolodde omukono gwe nate okukuŋŋaanya ekitundu ekyasigalawo eky’abantu be.

From October 22, 1844 to 1849, God’s people had been scattered. In 1850 they produced the second of the two tables of Habakkuk. In January of 1851 they were advertising the new chart in the Review. God’s people were scattered, and the third angel arrived with light. Then God began to gather them again, and He then provided a visual representation of the message they were to proclaim, as He had done in 1842. The light that arrived on October 22, 1844 was an increase of knowledge and it continued, under His direction to develop, and in 1856 the capstone of that light was introduced. That light was upon the “seven times,” which was the first light recognized by William Miller, and which was represented as one of the prophecies that was fulfilled on October 22, 1844.

Okuva nga 22 Okitobba 1844 okutuuka mu 1849, abantu ba Katonda baali basaasaanyiziddwa. Mu 1850 baavaayo n’ekyokubiri ku bipande ebibiri bya Habakkuku. Mu Jjanwali wa 1851 baali batangaza ekibalaza ekipya mu Review. Abantu ba Katonda baali basaasaanyiziddwa, era malayika ow’okusatu n’ajja n’ekitangaala. Awo Katonda n’atandika okubakuŋŋaanya nate, era n’abawa ekifaananyi ekiraga obubaka lwe baali balina okubuulira, nga bwe yakola mu 1842. Ekitangaala ekyajja nga 22 Okitobba 1844 kyali okweyongera mu bumanyi, era nga wansi w’okukulemberwa kwe ne kyeyongera okukulaakulana, era mu 1856 entikko y’ekitangaala ekyo yaleetebwa. Ekitangaala ekyo kyali ku “emirundi musanvu,” ekyaali ekitangaala ekyasooka okumanyibwa William Miller, era ne kyayimirizibwa ng’ekimu ku bunnabbi ebyatuukirira nga 22 Okitobba 1844.

The light of the “seven times,” in 1856, was both the ending of the increase of knowledge given to Miller, the messenger of the first angel, but it was also the ending light of the third angel that was given on October 22, 1844. The rejection of the light in 1856, was both a rejection of the increase of knowledge that was unsealed in 1798, but also the increase of knowledge that was unsealed on October 22, 1844, and it was rejected by those who then and there transitioned from the experience of Philadelphia unto the experience of Laodicea. The rebellion of 1863, was the third, and litmus test, which was demonstrated by a counterfeit chart that removed the light of the “seven times.”

Ekitangaala ky’ ‘ebiseera musanvu’ mu 1856, kyali ekkomerero ly’okweyongera mu kumanya eryaweebwa Miller, omubaka w’omumalayika asooka; ate kyali n’ekitangaala ky’ekkomerero eky’omumalayika ow’okusatu ekyawaweebwa nga Okitobba 22, 1844. Okugaana ekitangaala mu 1856, kwali okugaana okw’ebintu byombi: okweyongera mu kumanya okwaggulwawo mu 1798, era n’okweyongera mu kumanya okwaggulwawo nga Okitobba 22, 1844; era kwagaanibwa abo abaali mu kiseera ekyo ne mu kifo ekyo, ne bava mu bumanyirivu bwa Firaderufiya ne bayingira mu bumanyirivu bwa Lawodikiya. Obujeemu bwa 1863, bwabadde obwa kusatu, era nga kye kyali ekigezo ekiraga ddala, ekyalabisibwa ku chaati ey’obulimba eyaggyaawo ekitangaala ky’ ‘ebiseera musanvu’.

The first disappointment of April 19, 1844, was brought upon the Philadelphian movement of the first angel by God holding His hand over a mistake in some of the figures on the 1843 pioneer chart. The first disappointment of July 18, 2020, was brought upon the Laodicean movement of the third angel by men disregarding that on October 22, 1844, Christ had lifted up His hand to heaven and swore that time should be no longer. On July 18, 2020, a message was unsealed that was to test this generation of virgins. As in 1850, the Lord in 2023, stretched out His hand a second time to gather together Ezekiel’s dead bones that had been dead in the street since July 18, 2020. By 1851, there was a new visual representation of the message that was a fulfillment of the prophecy of Habakkuk chapter two, thus identifying that after 2023, the Lord will have a new living ensign to lift up that is typified by Habakkuk’s two tables.

Okufa essuubi okusooka okw’nga 19 Apuli 1844 kwaletebwa ku kibiina eky’obubaka bw’omulayika asooka ekya Firadelfiya kubanga Katonda yayisaako omukono gwe n’asiikirira ensobi eyali mu bimu ku nnamba eziri ku chati y’abatandikizi ey’omwaka 1843. Okufa essuubi okusooka okw’nga 18 Julaayi 2020 kwaletebwa ku kibiina eky’obubaka bw’omulayika ow’okusatu ekya Lawodikiya olw’abantu okusaaliriza nti nga 22 Okitobba 1844 Kristo yayimusa omukono gwe eri eggulu n’alayira nti ebiro tebijja kwongerwako. Nga 18 Julaayi 2020, obubaka bwaggulwawo obwabadde bugenda kugezesa ekika kino ky’abawala abatannaba kubeerangako basajja. Nga bwe kyali mu 1850, Mukama mu 2023 yagolola omukono gwe omulundi ogw’okubiri okuŋŋaanya amagumba agafu aga Ezekyeri, nga gaali gafudde mu luguudo okuva nga 18 Julaayi 2020. Mu 1851, waaliwo ekifaananyi ekipya eky’obubaka ekyali okutuukiriza obunnabbi bwa Habakkuku essuula ey’okubiri, ne kityo ne kiraga nti oluvannyuma lwa 2023 Mukama aliba n’ekibendera ekipya ekiramu ky’agenda okugulumiza, ekifaananyizibwa ng’ebibao bibiri bya Habakkuku.

Habakkuk’s two tables were typified by the two tables of the Ten Commandments and also by the two wave loaves in the feast of Pentecost. The one hundred and forty-four thousand are identified as a first-fruit offering, and they are those in Malachi that represent the offering as “in days of old, as in former years.” They are lifted up as a wave offering that all the world will see.

Obubawo bubiri bwa Abakkuku byafaananyizibwa ku bubawo bubiri bw’Amateeka Ekkumi era ne ku migaati ebiri egy’okunyenyezebwa mu Mbaga eya Pentekosite. Abantu 144,000 bamanyiddwa nga ekiweebwayo eky’ebibala eby’olubereberye, era be abo mu Malaki abakiikirira ekiweebwayo nga “mu nnaku ez’edda, nga mu myaka egy’edda.” Banyenyezebwa ng’ekiweebwayo eky’okunyenyezebwa, era balirabibwa ensi yonna.

The awakening of the one hundred and forty-four thousand begins with the gathering together, and that gathering is accomplished by the Word of God, for Ezekiel’s dead bones are gathered by hearing the Word of God, while they are still dead. Ezekiel represents the human instrument that proclaims the message that gathers the bones, when the Lord stretches forth His hand a second time to gather His remnant. Isaiah, Jeremiah, Daniel, John and Ezekiel all identify the human element that conveys the divine message to the dead dry bones.

Okuzuukizibwa kw’abantu emitwalo kkumi na nnya n’enkumi nnya kutandika n’okukuŋaanyizibwa wamu, era okukuŋaanyizibwa okwo kutuukirizibwa mu Kigambo kya Katonda, kubanga amagumba ga Ezekyeri agafu gakuŋaanyizibwa olw’okuwulira Ekigambo kya Katonda, nga gakyali gaafu. Ezekyeri akiikirira omuntu Mukama gw’akozesa okulangirira obubaka obukuŋaanya amagumba, Mukama bw’agolola omukono gwe omulundi ogw’okubiri okuŋaanya abaasigalawo be. Isaaya, Yeremiya, Daniyeri, Yokaana ne Ezekyeri bonna balaga omuntu atwala obubaka bwa Katonda eri amagumba agafu amakalu.

Once the bones are gathered the Lord reveals the increase of knowledge that is unsealed just before probation closes, and that knowledge is represented by “that portion of the prophecy of Daniel relating to the last days.” In Ezekiel’s second prophecy, the light that is unsealed is the third woe, which is the message of the east wind that breathes life into the bones and causatively causes them to stand as a mighty army. The light that is revealed to Daniel is the light represented by the king of the north in chapter eleven. Together Ezekiel and Daniel represent “that portion of the prophecy of Daniel relating to the last days,” which is the tidings of the (east) wind and king of the (north).

Amagumba bwe gamala okukunngaanyizibwa Mukama abikkula okwongera kw’okumanya okuggulwawo nga akaseera k’okugezesebwa tekannaggwaako, era okumanya okwo kukiikirirwa “ekitundu ekyo eky’obunnabbi bwa Danyeri ekikwata ku nnaku ez’enkomerero.” Mu bunnabbi bwa Ezekyeri obw’okubiri, omusana oguggulwawo gwe gwo obuyinike obw’okusatu, bwe bubaka bw’empewo ey’ebuvanjuba efuuwa obulamu mu magumba era n’ebaleetera okuyimirira ng’eggye ery’amaanyi. Omusana ogubikkulirwa Danyeri gwe musana ogukiikirirwa kabaka w’obukiika obwa kkono mu ssuula eya kkumi n’emu. Wamu, Ezekyeri ne Danyeri bakiikirira “ekitundu ekyo eky’obunnabbi bwa Danyeri ekikwata ku nnaku ez’enkomerero,” kye bigambo by’amawulire by’empewo (ey’ebuvanjuba) ne kabaka w’(obukiika obwa kkono).

> But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. Daniel 11:44.

> Naye amawulire okuva mu buvanjuba ne mu bukiikakkono gunaamutabula; n’olwekyo agenda okuvaayo n’obusungu bungi okuzikiriza, era okumalawo abangi ddala. Danyeri 11:44.

In 1856, the Lord purposed to finish His work of sealing his people, but they rebelled. The message He intended to employ to bring them out of their Laodicean condition was the “seven times” of Leviticus twenty-six. When the Lord began to gather His people in July, 2023, He presented them once again with the message of the “seven times,” and among other things, identified that on the antitypical Day of Atonement the Jubilee trumpet was to sound, which is also when the seventh trumpet was also to sound. The Jubilee trumpet is a symbol of the “seven times,” and the seventh trumpet is the third woe. When Michael descended in Daniel chapter ten. Daniel represented those who obtain the experience of those who pray the prayer of Leviticus twenty-six, and those who seek to understand the prophetic secret of Daniel chapter two.

Mu 1856, Mukama yateesa okumaliriza omulimu gwe ogw’okussa akabonero ku bantu be, naye ne bajeema. Obubaka bwe yali ayagala okukozesa okubaggya mu mbeera yaabwe ey’e Laodikiya bwali “emirundi musanvu” egiri mu Eby’Abaleevi abiri mu mukaaga. Mukama bwe yatandika okukuŋŋaanya abantu be mu Jjulaayi 2023, yaddamu nate okubaleetera obubaka bw’“emirundi musanvu,” era mu bintu ebirala n’alaga nti ku Lunaku olw’Okutangirirwa olwa antitypical, kkondeere ly’Olubiriiri lyalina okufuuwa, era nga era mu kiseera ekyo kkondeere ery’omusanvu nalyo lyalina okufuuwa. Kkondeere ly’Olubiriiri kabonero ka “mirundi musanvu,” era kkondeere ery’omusanvu kye kibuyaga eky’okusatu. Mikayiri bwe yasserengeta mu Danyeri essuula ey’ekkumi, Danyeri yali akiikirira abo abafuna obumanyirivu bw’abo abasaba essala ey’Eby’Abaleevi abiri mu mukaaga, n’abo abanoonya okutegeera ekyama eky’obunnabbi ekiri mu Danyeri essuula ey’okubiri.

Daniel represents those who have been gathered by the voice of God, and then stand upon their feet strengthened to proclaim the message of the east and the north. They proclaim that message until the soon coming Sunday law. The process of raising up that army is a very detailed subject of prophecy, and the point when Divinity begins to be combined with humanity in fulfillment with the sealing of the one hundred and forty-four thousand began in the history that is represented in verse eleven of Daniel eleven. The history represented from verse one of Daniel eleven until verse sixteen fills up the hidden history of verse forty, that is “that portion of the prophecy of Daniel relating to the last days.”

Danyeri akiikirira abo abakung’aanyiziddwa eddoboozi lya Katonda, ne balyoka bayimirira ku bigere byabwe nga banywezeddwa okulangirira obubaka obw’ebuvanjuba n’obw’obukiikakkono. Balangirira obubaka obwo okutuusa ku tteeka lya Ssande eriri kumpi okujja. Enkola ey’okuyimusa eggye eryo nsonga ya bunnabbi eriko obulambulukufu bungi nnyo, era ekifo Obwakatonda we butandikira okugattibwa n’obuntu mu kutuukirizibwa okw’okuteekebwako akabonero kw’abo obukumi kikumi mu enkumi ana mu enkumi nnya, kyatandika mu byafaayo ebikiikirirwa mu lunyiriri olw’ekkumi na limu olw’Ekitabo kya Danyeri essuula ya kkumi n’emu. Ebyafaayo ebikiikiriddwa okuva ku lunyiriri olusooka olwa Danyeri essuula ya kkumi n’emu okutuuka ku lunyiriri olw’ekkumi n’omukaaga bijjuza ebyafaayo ebyakisibwa eby’olunyiriri olw’ana, kwe kugamba, “ekitundu ekyo eky’obunnabbi bwa Danyeri ekikwata ku nnaku ez’enkomerero.”

As we begin to consider verses thirteen to fifteen of Daniel eleven, that was first fulfilled at the Battle of Panium in 200 BC, it is essential to understand the significance of these verses. Panium is the third of three proxy wars. The first battle concluded with victory for the papacy and its proxy army the United States in 1989. The next battle, represented by verses eleven and twelve, which was fulfilled by the Battle of Raphia, the king of the south (Russia), will defeat the king of the north and its proxy army in the Ukraine. The third battle will be as the first with the papacy (the king of the north) prevailing over Communism (the United Nations), with its proxy army (the United States). But the third proxy war which is the Battle of Panium, will also initiate World War III.

Nga bwe tutandika okulowooza ku nnyiriri kkumi na ssatu okutuuka ku kkumi na ttaano ez’omu Danyeri kkumi n’emu, ezaasooka okutuukirira mu Lutalo lwa Panium mu mwaka 200 BC, kyetaagisa nnyo okutegeera obukulu bw’ennyiriri ezo. Panium ye lutalo olw’okusatu ku ntalo essatu ez’akawunta ezirwanirwa mu linnya ly’abalala. Olutalo olusooka lwakomekkerezebwa n’obuwanguzi bwa bapaapa n’eggye lyabwe ery’akawunta, Amerika, mu 1989. Olutalo olwaddako, olukiikiriddwa ennnyiriri kkumi na emu ne kkumi na bbiri, olwatuukirizibwa mu Lutalo lwa Raphia, kabaka ow’obukiikaddyo (Russia), alisinga kabaka ow’obukiikakkono n’eggye lyayo ery’akawunta mu Ukraine. Olutalo olw’okusatu lujja kufaanana ng’olusooka, nga bapaapa (kabaka ow’obukiikakkono) bawangula Obwakomyunisiti (Amawanga Amagatte), nga bakozesa eggye lyabwe ery’akawunta (Amerika). Naye olutalo olw’okusatu olw’akawunta, lwe Lutalo lwa Panium, era lujja kutandika Olutalo lw’Ensi Yonna olw’Okusatu.

We will continue this study in the next article.

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

> “As the wheel like complications were under the guidance of the hand beneath the wings of the cherubim, so the complicated play of human events is under divine control. Amidst the strife and tumult of nations, He that sitteth above the cherubim still guides the affairs of the earth.

> Ng’ebizibu ebifaanagana n’emipiira byali wansi w’okukulemberwa kw’omukono ogwali wansi w’ebiwaawaatiro by’Abakerubiimu, bwe kityo enkwatagana enzibu y’ebyo ebibaawo mu bantu kiri wansi w’obukulembeze bwa Katonda. Mu ntalo n’okutabanguka kw’amawanga, Oyo atuula waggulu w’Abakerubiimu akyakulembera emirimu g’ensi.

> “The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.

> Ebyafaayo by’amawanga agalondagana, buli limu nga libeerayo mu kiseera n’ekifo ebyaaliteekebwawo, nga tebalimanyi babeera obujulizi ku mazima ge batategeera makulu, bitugamba. Eri buli ggwanga ne buli muntu ow’ennaku zino, Katonda awadde ekifo mu nteekateeka ye ennene. Leero abantu n’amawanga bapimibwa n’omugo ogupimisa oguli mu mukono gw’Oyo atakola nsobi. Bonna, olw’okusalawo kwabwe bokka, beesalira ekkomerero yaabwe, era Katonda abifuga n’abiragira okutuukiriza ebigendererwa bye.

> “The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.

> Ennono y’ebyafaayo Omukulu ‘NZE NDI’ gy’alambulidde mu Kigambo kye, nga agatta olunyiriri oluvannyuma lw’olulala mu njegere y’obunnabbi, okuva ku butaggwaawo obw’edda okutuuka ku butaggwaawo obw’omu maaso, etubuulira mwe tuli leero mu ntambuliro y’emirembe, era n’ebisoboka okusuubirwa mu biseera eby’omu maaso. Byonna ebyalagulwa mu bunnabbi nga bijja okutuukirira, okutuusa leero, byalondoolwa ku miko gy’ebyafaayo, era tuyinza okuba n’obukakafu nti byonna ebinnajja bijja kutuukirira mu mitendera gyabyo.

> “The final overthrow of all earthly dominions is plainly foretold in the word of truth. In the prophecy uttered when sentence from God was pronounced upon the last king of Israel is given the message:

> Okugwa okw’enkomerero kw’obufuzi bw’ensi bwonna kwalagirwa mu lwatu mu Kigambo ky’amazima. Mu bubaka bw’obunnabbi obwayogerwa ng’omusango ogwa Katonda gulangirirwa ku kabaka ow’enkomerero wa Isirayiri, ne wavaayo obubaka buno:

> “‘Thus saith the Lord God; Remove the diadem, and take off the crown: … exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:26, 27.

> 'Bw'ati bw'ayogera Mukama Katonda; Muggye ku mutwe omulemba, era muggye n'engule: ... mutumbule oyo ali wansi, era mubuze wansi oyo ali waggulu. Ekyo ndikikyusa, ndikikyusa, ndikikyusa; era tekiribeerawo nate, okutuusa lw'ajja oyo alina eddembe eryo; era ndikimuwa.' Ezekyeri 21:26, 27.

> “The crown removed from Israel passed successively to the kingdoms of Babylon, Medo-Persia, Greece, and Rome. God says, ‘It shall be no more, until He come whose right it is; and I will give it Him.’

> Engule eyaggibwa ku Isirayiri yagenda mu bwakabaka bwa Babulooni, bwa Medi ne Paasi, bwa Buyonaani, ne bwa Loma mu nteekateeka ey’okuddirirana. Katonda agamba nti, ‘Engule teegenda kubeerawo nate okutuusa lw’ajja oyo alina eddembe lyayo; era ndigimuwa.’

> “That time is at hand. Today the signs of the times declare that we are standing on the threshold of great and solemn events. Everything in our world is in agitation. Before our eyes is fulfilling the Saviour’s prophecy of the events to precede His coming: ‘Ye shall hear of wars and rumors of wars…. Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places.’ Matthew 24:6, 7.

> Ekiseera ekyo kiri ku mulyango. Leero obubonero bw’ebiseera bulangirira nti tuyimiridde ku mulyango gw’ebintu ebinene era eby’ennyikivu. Ebintu byonna mu nsi yaffe biri mu butabanguko. Mu maaso gaffe kituukirizibwa obunnabbi bw’Omulokozi ku bintu ebirina okusooka okubaawo nga tannaddayo: ‘Muluwulira entalo n’ebyogerwa by’entalo.... Eggwanga lirwanye ku ggwe eggwanga, n’obwakabaka ku bwakabaka; era walibaawo enjala, n’endwadde, n’enkankano z’ettaka mu bifo eby’enjawulo.’ Mattewo 24:6, 7.

> “The present is a time of overwhelming interest to all living. Rulers and statesmen, men who occupy positions of trust and authority, thinking men and women of all classes, have their attention fixed upon the events taking place about us. They are watching the strained, restless relations that exist among the nations. They observe the intensity that is taking possession of every earthly element, and they recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.

> Kiseera kino kirimu enteresi eyasukkiridde eri bonna abalamu. Abafuga n’ab’amagezi mu by’eggwanga, abantu abatuula mu bifo eby’okwesigwa n’obuyinza, n’abasajja n’abakazi ab’alowooza okuva ku mitendera gyonna, bakitaddeko obwegendereza ennyo ku bintu ebiri okubaawo okwetooloola ffe. Batunuulira enkolagana ezirimu obutabanguko n’obutali butebenkevu eziri wakati w’amawanga. Balaba obunyiikivu obusukkiridde obutandise okunywera ku buli kintu eky’ensi, era bategeera nti waliwo ekintu ekikulu era eky’okusala ensala ekigenda okubaawo—ng’ensi eri kumpi n’ettawana ery’amaanyi ennyo.

> “Angels are now restraining the winds of strife, that they may not blow until the world shall be warned of its coming doom; but a storm is gathering, ready to burst upon the earth; and when God shall bid His angels loose the winds, there will be such a scene of strife as no pen can picture.

> Abamalayika kaakano bali mu kuziyiza empewo z’obutabanguko, zireme kuvuga okutuusa ng’ensi erabuddwa ku kuzikirira okugirindiridde; naye omuyaga guli mu kukungaana, nga gwetegefu okubwatukira ku nsi; era bwe Katonda aliragira bamalayika be okusumulula empewo, wajja kubaawo embeera y’obutabanguko nga tewali kalamu esobola okukifaananyiriza.

> “The Bible, and the Bible only, gives a correct view of these things. Here are revealed the great final scenes in the history of our world, events that already are casting their shadows before, the sound of their approach causing the earth to tremble and men’s hearts to fail them for fear.

> Baibuli, era Baibuli yokka, ye ewa okutegeera okutuufu ku bintu bino. Wano we bivumbulwa ebintu ebinene eby’enkomerero mu byafaayo by’ensi yaffe, ebintu ebiri dda okusuula ekisiikirize kyabyo mu maaso, eddoboozi ery’okusemberera kwabyo n’ekivaako ensi okukankana n’emitima gy’abantu okugwamu amaanyi olw’entiisa.

> “‘“Behold, the Lord maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof…. They have transgressed the laws, changed the ordinance, broken the everlasting covenant. Therefore hath the curse devoured the earth, and they that dwell therein are desolate…. The mirth of tabrets ceaseth, the noise of them that rejoice endeth, the joy of the harp ceaseth.’ Isaiah 24:1–18.

> 'Laba, Mukama afuula ensi bwereere, era agifuula matongo, era agisimbaganya wansi waggulu, era asaasaanya abagirimu.... Basobyeko amateeka, bakyuse ekiragiro, bamenye endagaano etaggwaawo. Ky'ekivudde ekikolimo kiridde ensi, n'abo abagirimu bazikiridde.... Essanyu ly'ebigoma likomye, eddoboozi ly'abajaguza likomye, essanyu ly'ennanga likomye.' Isaaya 24:1-18.

> “‘“Alas for the day! for the day of the Lord is at hand, and as a destruction from the Almighty shall it come…. The seed is rotten under their clods, the garners are laid desolate, the barns are broken down; for the corn is withered. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture; yea, the flocks of sheep are made desolate.’ ‘The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field, are withered: because joy is withered away from the sons of men.’ Joel 1:15–18, 12.

> 'Zibuze olunaku! kubanga olunaku lwa Mukama luli kumpi, era linaajja ng’okuzikiriza okuva eri Ayinzabyonna.... Ensigo zivundidde wansi w’emibumbe gy’ettaka gyabwe, obubwanika busigadde bwa matongo, ennyumba ez’okuterekamu emmere zamenyeka; kubanga eŋŋaano ekalidde. Nga ebisolo bikokoma! Ebisibo by’ente biseereddwa, kubanga tebirina eddundiro; era n’ebisibo by’endiga byazikira.' 'Omuzabbibu gukalidde, n’omuti gw’enkuyu guwotoka; omuti gw’akomamanga, n’omuti gwa palamu era n’omuti gw’apul, ne miti gyonna egy’ennimiro gikaluuse: kubanga essanyu lisirise okuva mu baana b’abantu.' Yoweeri 1:15-18, 12.

> “‘I am pained at my very heart; … I cannot hold my peace, because thou hast heard, O my soul, the sound of the trumpet, the alarm of war. Destruction upon destruction is cried; for the whole land is spoiled.’

> 'Omutima gwange gwennyini gunnuma; ... Siyinza kusirika, kubanga owulidde, ayi emmeeme yange, eddoboozi ly'ekkondeere, okulabula kw'entalo. Okuzikirira ku kuzikirira kuyogerwako; kubanga ensi yonna yonooneddwa.'

> “‘I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light. I beheld the mountains, and, lo, they trembled, and all the hills moved lightly. I beheld, and, lo, there was no man, and all the birds of the heavens were fled. I beheld, and, lo, the fruitful place was a wilderness, and all the cities thereof were broken down.’ Jeremiah 4:19, 20, 23–26.

> ‘Nnalaba ensi, era, laba, yali bwereere nga teyalina kifaananyi; n’eby’eggulu, ne tebyalina ekitangaala. Nnalaba ensozi, era, laba, zaakankana, n’obusozi bwonna ne buseetuka mpola. Nnalaba, era, laba, tewaali muntu, n’ennyonyi z’eggulu zonna zaali zaadduse. Nnalaba, era, laba, ekifo ekyali kibala kyafuuka eddungu, n’ebibuga byakyo byonna byali byamenyeka.’ Yeremiya 4:19, 20, 23-26.

> “‘Alas! for that day is great, so that none is like it: it is even the time of Jacob’s trouble; but he shall be saved out of it.’ Jeremiah 30:7.” Education, 178–181.

> "'Ayi! kubanga olunaku olwo lunene nnyo, nga tewali lufaanana nalwo: kubanga ddala kye kiseera ky’ennaku za Yakobo; naye alirokolebwa mu kyo.' Yeremiya 30:7." Obuyigirize, 178-181.

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