Article

# Panium - Number Nine

Panium - Ennamba Mwenda

Fourth Line

Olunyiriri olw’okuna

Author

Jeff Pippenger

Published

April 1, 2025

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> And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. And when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down many ten thousands: but he shall not be strengthened by it. Daniel 11:11, 12.

> Awo kabaka w’obukiikaddyo anasunguwala nnyo, n’ajja n’alwana naye, ye kabaka w’obukiikakkono; era anakuŋaanya eggye ddene; naye eggye eryo linaawebwa mu mukono gwe. Era eggye bwe linaabanga limaze okutwalibwa, omutima gwe gunaagulumizibwa; era anaatta abantu emitwalo mingi; naye ekyo tekina kumunyweza. Danyeri 11:11, 12.

Verses eleven and twelve identifies the victory of Putin over the Ukraine and the European Union and the aftermath and fallout for Putin after his victory in the Ukrainian War as represented by Ptolemy in his victory at Raphia in 217 BC and his demise in verse twelve. The theme in the verses is the rise and fall of the king of the south.

Ennyiriri kkumi n’emu ne kkumi n’ebiri ziraga okuwangula kwa Putin ku Ukraine n’Ekibiina ky’Obumu ky’Bulaaya, wamu n’ebivuddeko n’engeri gye byamukosezza oluvannyuma lw’okuwaŋŋula kwe mu Lutalo lwa Ukraine, nga bino byeyolekedde mu Ptolemy mu kuwaŋŋula kwe e Raphia mu 217 BC era n’okugwa kwe okunnyonnyolwa mu lunyiriri olw’ekkumi n’ebiri. Omulamwa oguli mu nnyiriri zino gwe okunyuka n’okugwa kwa kabaka w’amaserengeta.

Up to this point the articles have been identifying the basic themes of the prophetic lines of chapter eleven. Verse eleven needs a little more time before we move forward in the chapter. Daniel eleven, verse eleven aligns with Revelation eleven verse eleven.

Oluvannyuma lw'okutuuka wano, ebiwandiiko bino byabadde birambulula ensonga ez’ensiiso eziri mu mirongo egy’obunnabbi egy’omu ssuula kkumi n’emu. Olunyiriri olwa kkumi n’emu lwetaaga akaseera akalala katono nga tetunnayongera mu maaso mu ssuula eno. Danyeri ssuula kkumi n’emu, olunyiriri olwa kkumi n’emu, gukwatagana ne Okubikkulirwa ssuula kkumi n’emu, olunyiriri olwa kkumi n’emu.

> 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.

In 2023, the two witnesses who had been slain by the beast from the bottomless pit stood upon their feet. The witness of the Republican horn had begun in 2015 with Donald Trump’s announcement to run for the presidency and in 2020 the dragon, represented by the globalists in the world, and the globalists that are the Democratic party in conjunction with the globalists of the Republican party (RINO’s) stole the election and installed Joe Biden, thus slaying Donald Trump in the street. The Protestant horn represented by the ministry Future for America was slain through propagating an erroneous prediction describing an attack by Islam against Nashville. In 2023, both the Republican and Protestant horns were resurrected. Verse eleven identifies the beginning of the Ukrainian War in 2014 onward through the ultimate victory of Putin and Russia.

Mu 2023, abajulizi babiri abaali battiddwa ensolo eva mu kinnya ekitakoma baayimirira ku bigere byabwe. Obujulizi bw’essanga erya Republican bwatandika mu 2015 nga Donald Trump alangiridde okwesimbawo ku bwapulezidenti, era mu 2020 omusota omunene, akiikirirwa abagolobalisiti ab’ensi yonna, n’abagolobalisiti ab’ekibiina kya Democratic awamu n’abagolobalisiti ab’ekibiina kya Republican (RINO's), baanyaga okulonda ne batuuza Joe Biden mu bwakulembeze, bwe batyo ne batta Donald Trump mu luguudo. Essanga erya Abaprotestanti erakiikirirwa obuweereza Future for America lyattibwa okuyita mu kusasaanya obunnabbi obukyamu obwategeeza okulumba kwa Islam ku Nashville. Mu 2023, essanga erya Republican n’erya Abaprotestanti byombi byazuukizibwa. Olunyiriri olw’ekkumi n’emu lulaga okutandika kw’Entalo eya Ukraine mu 2014, nga kyeyongerayo okutuuka ku buwangwa bwa Putin ne Russia.

Verse eleven is the visual test which culminates at judgment for Adventism in general, but also for those who have accepted the light of 9/11 and the arrival of the third woe, but primarily it is for those who will be held accountable to the light of prophecy that was unsealed progressively since July of 2023.

Olunyiriri lwa kkumi n’emu lwe kigezo eky’okulabika ekikomekkerezebwa mu musango eri Obudiventisti mu ngeri yonna, naye era eri abo abaakkiriza ekitangaala kya 9/11 n’okutuuka kw’ennaku ey’okusatu, naye okusinga ddala kikwatirira abo abanaabanjibwa obuvunaanyizibwa ku kitangaala ky’obunnabbi ekyasumululwa mpola mpola okuva mu Julaayi 2023.

The leadership of Adventism was passed by in 1989, as typified by the birth of Christ in that prophetic period. At Christ’s baptism He began to call the disciples who were “the foundation” of the Christian Church, thus typifying 9/11, when with the arrival of Islam of the third woe the Lord led His people back to Jeremiah’s old paths, which represent the foundations of Adventism. On 9/11 the judgment of the living began with the house of God, and Adventism rejected the light of the angel of Revelation eighteen as certainly as the Jews rejected Jesus as the Messiah. Those who accepted the light of the angel of Revelation eighteen were then tested by the disappointment of July 18, 2020.

Obukulembeze bwa Adiventizimu bwasiigibwa ebbali mu 1989, nga bwe kyafaananyizibwa mu kuzaalibwa kwa Kristo mu kiseera ekyo eky’obunnabbi. Mu kubatizibwa kwa Kristo yatandika okuyita abayigirizwa abaali ‘essinziiro’ lya Ekkanisa y’Obukristaayo, ekyo ne kifaananyiza 9/11, bwe yatuuka Obusiraamu obw’olubonoobono olw’okusatu Mukama n’akulembera abantu be okudda ku makubo ag’enkadde ga Yeremiya, agakiimira ebisinziiro by’Adiventizimu. Ku 9/11 okusalirwa omusango kw’abalamu kwatandika mu nnyumba ya Katonda, era Adiventizimu yagaana omusana gwa malayika w’Okubikkulirwa 18 nga bwe kimu ddala ng’Abayudaaya bwe bagaana Yesu nga Masiya. Abo abakkiriza omusana gwa malayika w’Okubikkulirwa 18 oluvannyuma ne bagezebwa olw’okusuulirwamu essuubi okw’ennaku eya July 18, 2020.

In July of 2023, the light of Daniel eleven, verse eleven identifies the external line of present truth. That light of external prophetic fulfillment found in verse eleven of Daniel eleven was opened up to the resurrected virgins in verse eleven of Revelation chapter eleven. Revelation identifies the internal history that Daniel opens up as the external history.

Mu Julaayi omwaka gwa 2023, ekitangaala kya Danyeri 11:11 kiraga olunyiriri olw’ebweru lw’amazima ag’omukiseera kino. Ekitangaala ekyo eky’okutuukirizibwa kw’obunnabbi okw’ebweru ekisangibwa mu Danyeri 11:11 kyabikkulirwa abawala abazuukizibbwa mu Okubikkulirwa 11:11. Okubikkulirwa kulaga nti ebyafaayo eby’omunda bye Danyeri abikkula nga ebyafaayo eby’ebweru.

Those who have considered the light that was opened up beginning in July of 2023 represent two distinct classes, for there have already been those who once walked together after July, 2023 who no longer walk together. The judgment is progressive and beginning at 9/11 the Seventh-day Adventist church was given “time to repent” of her rejection of the “rules of prophetic interpretation adopted by Miller and his associates,” which they have progressively rejected beginning in 1863. Beginning at 9/11 until July 18, 2020 the Seventh-day Adventist church was given its final opportunity to repent, and at that point those who had participated in the 2020 Nashville proclamation were tested. In July, the final phase of purification is represented by verses eleven of chapters eleven in the books of Daniel and the Revelation.

Abo abalowoozezza ku musaana ogwaggulwawo okutandika mu July wa 2023 bakiikirira bika bibiri eby’enjawulo, kubanga waliwo abamu abaatambulanga wamu oluvannyuma lwa July 2023 naye kati tebakyatambulira wamu. Okusalirwa omusango kugendera mu maaso, era okuva ku 9/11 Ekkanisa ya Seventh-day Adventist yaweebwa “ebbanga ery’okwenenya” olw’okugaana kwayo “amateeka g’okutaputa obunnabbi agakkirizibwa Miller n’abo be yakolagananga,” ge baagaana mpolampola okusookera mu 1863. Okuva ku 9/11 okutuuka nga July 18, 2020 Ekkanisa ya Seventh-day Adventist yaweebwa omukisa ogw’enkomerero okwenenya, era mu kiseera ekyo abo abaali beetabye mu kulangirirwa kwa Nashville kwa 2020 baagezesebwa. Mu July, ekitundu eky’enkomerero eky’okutukuza kiyimiririzibwa olunyiriri 11 olw’ensuula 11 mu bitabo bya Danyeri n’Okubikkulirwa.

It is in this testing process that the second of three tests is accomplished. The second test is a visual test, that is preceded by a test of appetite and that concludes with the third test, which unlike the prior two tests is a litmus test. When the virgins awake at Midnight to the call “Behold the Bridegroom cometh,” one class has the necessary oil and the other is lost. The Millerites fulfilled this very experience and in so doing they manifested an understanding of both an external and internal line of prophecy.

Mu nteekateeka y’okugezebwa eno mwe kituukirizibwa ekigezo eky’okubiri ku bigezo bisatu. Ekigezo eky’okubiri kye kigezo ky’amaso, ekikulembererwa ekigezo eky’okwegomba kw’emmere, era ne kiggwa n’ekigezo eky’okusatu, ekitali nga ebyo ebibiri ebyasooka kubanga kye kigezo ekisalawo ddala. Bwe bazuukuka abawala abawere mu ttumbi ly’ekiro ku kuyita nti, “Laba, omuko ajja,” ekibiina ekimu kiba kirina amafuta geetaagibwa ate ekirala kibuze. Aba Millerites baayitamu ddala ebyo ebyo, era mu kukikola ne balaga okutegeera kwabwe ku olunyiriri lw’obunnabbi olw’ebweru n’olw’omunda.

When they proclaimed the second angel’s message by identifying the fallen Protestant churches as the daughters of Babylon, they were proclaiming a message that was external to their experience. In order to proclaim the message of the Midnight Cry they first needed to see themselves as the virgins who had been in a tarrying time. In verse eleven of both Daniel and the Revelation chapter eleven the internal and external messages were opened up as present truth since July of 2023.

Bwe baalangirira obubaka bwa malayika ow’okubiri, nga babalaga nti amakanisa g’Abapulotesitanti agagudde ge bawala ba Babulooni, baali balangirira obubaka obwali ebweru ku kye baali bayitamu. Okusobola okulangirira obubaka bw’okukaaba okwa mu ttunda ly’ekiro, baalina okusooka okwekulaba nga be bawala abaali mu kiseera eky’okulindirira. Mu olunyiriri olw’ekkumi n’emu mu kitabo kya Danyeri essuula kkumi n’emu n’omu kitabo ky’Okubikkulirwa essuula kkumi n’emu, obubaka obw’omunda n’obw’ebweru gaabikkuliddwa ng’amazima ag’omu kiseera okuva mu Julaayi wa 2023.

In chapter one of Daniel, the second and visual test was when they found Daniel and the three worthies countenances fairer and fatter in “appearance” than those who ate the Babylonian fare. In chapter two the visual test is represented as a prophetic test that demands to correctly interpret a hidden message that is ultimately shown to be the image of the kingdoms of Bible prophecy. Chapters one, two and three of Daniel represent the first, second and third angels of Revelation fourteen.

Mu ssuula esooka eya Danyeri, ekigezo eky’okubiri era eky’amaso kyali lwe baasanga nti Danyeri n’abanne abasatu abeesigwa baalabika bulungi era nga bazitowa mu 'ky’okulabika' okusinga abo abaalyanga emmere ey’e Babulooni. Mu ssuula ey’okubiri ekigezo eky’amaso kiyolesebwa ng’ekigezo eky’obunnabbi ekiyetaagisa okutaputa obubaka obukwekeddwamu mu ngeri entuufu, era mu nkomerero obubaka obwo bweyoleka nga kifaananyi ky’ebyobwakabaka ebyogerwako mu bubaka obunnabbi bwa Bayibuli. Essuula emu, bbiri ne ssatu eza Danyeri zikiikirira b’amalayika asooka, ow’okubiri n’ow’okusatu ab’Okubikkulirwa ekkumi n’enna.

The second angel of Revelation fourteen addresses the external message of the Millerite history, and chapter two of Daniel also addresses the external line with the image of the beasts of prophetic history. The visual test in chapter one was based upon Daniel and the three worthies, and is therefore the internal line. The external and internal lines of prophecy represented with the parallel of Daniel chapters one through three with the three angels of Revelation fourteen, produce another witness to the second angels’ message as fulfilled by the Millerites.

Malayika ow’okubiri owa Okubikkulirwa essuula 14 ayogera ku bubaka obw’ebweru mu byafaayo bya Abamillerite, era Danyeri essuula 2 nayo eyogera ku olunyiriri olw’ebweru ng’ekozesa ekifaananyi ky’ensolo z’ebyafaayo eby’obunnabbi. Ekigezo ekya okulaba mu essuula 1 kwasinziira ku Danyeri n’abasajja abasatu abeesigwa, era n’olwekyo kiba olunyiriri olw’omunda. Ennyiriri z’obunnabbi, ey’ebweru n’ey’omunda, nga ziragiddwa mu kufaananako kwa Danyeri essuula 1 okutuuka ku 3 n’abamalayika basatu b’Okubikkulirwa 14, zileeta omujulizi omulala ku bubaka bwa malayika ow’okubiri nga bwe bwaatuukirizibwa Abamillerite.

The Millerites proclaimed both an external and internal message when they fulfilled the proclamation of the Midnight Cry. Their external message was the second angel of Revelation fourteen, thus directly tying the Millerite’s message with the second angel and the image of Daniel two. The image represents the external kingdoms of Bible prophecy from literal Babylon unto modern Babylon that comes to its end at the close of human probation. The Millerites connect again with the external message of Babylon. Daniel’s visual test was based upon the diet which he chose to eat, and the first angel of Revelation ten who came down and placed one foot on the earth and the other on the sea had a little book open, which John was commanded to eat. The first angel is represented by appetite and is followed by a visual test. The visual test includes and internal and external line of truth.

Abamilleriti baalangirira obubaka obw’ebweru n’obw’omunda bwe baatuukiriza okulangirira kw’Okukaaba okw’ettumbi ly’ekiro. Obubaka bwabwe obw’ebweru bwali omulayika owookubiri ow’Okubikkulirwa 14, ne bw’otyo ne bugatta ddala obubaka bw’Abamilleriti n’omulayika owookubiri n’ekifaananyi kya Danyeri 2. Ekifaananyi kino kiyimirira obwakabaka obw’ebweru obw’obunnabbi bwa Baibuli okuva e Babulooni ey’obutuufu okutuuka ku Babulooni ey’omu biro byaffe, egenda okuggwaawo ku nkomerero y’ekiseera ky’ekisa ky’abantu. Abamilleriti baddamu okussaamu akakwate n’obubaka obw’ebweru obwa Babulooni. Okukemebwa okulabika kwa Danyeri kwasimbibwako ku mmere gye yalonda okulya, era omulayika asooka ow’Okubikkulirwa 10 eyakka n’ateeka ekigere kimu ku nsi n’ekirala ku nnyanja, yalina ekitabo ekitono nga kiguddewo, Yokaana n’alagirwa okukirya. Omulayika asooka akiragirwa mu ndya, era ng’addirwamu okukemebwa okulabika. Okukemebwa okulabika kulimu olunyiriri lw’amazima olwa munda n’olwa bweru.

Verse eleven of Daniel eleven, in parallel with verse eleven of Revelation eleven represents the two-fold visual test. The test concludes at the litmus test, when the virgins manifest whether they have the oil or not. That manifestation occurs just before the close of probation at the Sunday law in the United States. The close of probation at the Sunday law was typified by October 22, 1844. Just before October 22, 1844 on August 17, 1844 the Millerites carried the message like a tidal wave across the eastern seaboard of the United States.

Olunyiriri olw’ekkumi n’emu mu ssuula kkumi n’emu erya Dannyeri, bwe luggattibwa n’olunyiriri olw’ekkumi n’emu mu ssuula kkumi n’emu ery’Okubikkulirwa, luyimira olukemebwa olulabika olw’ebitundu bibiri. Olukemebwa luno luggwa ku kukemebwa kwa litimasu, ng’abawala balaga oba balina amafuta oba tebalina. Okulabisibwa okwo kubeerawo nga katono ddala nga tekunnabaawo okuggalawo kw’ekiseera ky’okusaasirwa ku tteeka lya Sande mu United States. Okuggalawo kw’ekiseera ky’okusaasirwa ku tteeka lya Sande kwalabirwako ku 22 October 1844. Nga katono ddala ng’atuuka ku 22 October 1844, ku 17 August 1844, Abamillerite baasasaanya obubaka ng’omuyengo omunene ogw’ennyanja okuyita ku lubalama lw’ennyanja olw’Obuvanjuba lwa United States.

1989 is the time of the end when the book of Daniel was unsealed and when the book of Daniel is unsealed there is always an increase of knowledge which produces two classes of worshippers. 1989 is the first of those three testing waymarks as typified by the arrival of the first angel in 1798. When the first angel descended on August 11, 1840 he typified the angel of Revelation eighteen descending on 9/11. The first disappointment of Millerite history marked the arrival of the second angel and typified July 18, 2020, and the beginning of the tarrying time. The Millerites progressively awakened to the message of the second angel and that they were the virgins in the parable of the ten virgins. They were fully awakened at the Exeter camp meeting in August of 1844. The one hundred and forty-four thousand were awakened in July 2023 when the message of the Midnight Cry began to be progressively unsealed.

Omwaka gwa 1989 gwe kiseera ky’enkomerero, we kitabo kya Danyeri kyabikkulibwa; era bwe kitabo kya Danyeri kibikkulwa, wabeerawo bulijjo okweyongera mu kumanya okuleeta ebika bibiri by’abaasinza. Omwaka gwa 1989 gwe gwa sooka ku bimenyetso ebisatu eby’okukemebwa, nga gufaananyizibwa okujja kw’omubaka wa ggulu ow’olubereberye mu 1798. Omubaka wa ggulu ow’olubereberye bwe yakka nga Agusito 11, 1840, yafaananyiriza omubaka wa ggulu owa Kubikkulirwa 18 ng’akka ku 9/11. Okuddiriramu essuubi okwasooka mu byafaayo by’Abamillerite kwalaga okujja kw’omubaka wa ggulu ow’okubiri, era kwafaananyiriza Julayi 18, 2020, n’okutandika ekiseera eky’okulindirira. Abamillerite baazuukuka mpola mpola eri obubaka bw’omubaka wa ggulu ow’okubiri era ne bategeera nti be abawala mu lugero lw’abawala ekkumi. Baazuukizibwa ddala ku lukungaana lw’ewiwerero e Exeter mu Agusito wa 1844. Aba 144,000 baazuukizibwa mu Julayi 2023, bwe obubaka bw’Okukaaba okw’ekiro eky’ttumbi bwatandika okubikkulibwa mpola mpola.

The tarrying time ended for the Millerites at Exeter, just as it ended for the family of Lazarus when Jesus resurrected Lazarus to become the crowning act of Christ ministry, when Lazarus became the “seal” of His ministry. Lazarus resurrection marks the end of the tarrying time, and the sealing of God’s people. The Triumphal Entry that followed typified the proclamation of the Midnight Cry message in Millerite history. The theme of verse eleven of Daniel chapter eleven is the rise and fall of the king of the south and it leads to the battle of Panium in verses thirteen to fifteen. Those verses are the litmus test where the seal is placed upon the foreheads of the men and women who are to be lifted up as an ensign in verse sixteen.

Ekiseera eky’okulindirira kyaggwaawo eri Abagoberezi ba Miller e Exeter, nga bwe kyaggwaawo eri amaka ga Lazaalo Yesu bwe yazuukiza Lazaalo, ne kiba ekikolwa eky’omutwe eky’okusozesa obuweereza bwa Kristo, Lazaalo bwe yafuuka “akabonero” ak’obuweereza Bwe. Okuzuukira kwa Lazaalo kulaga enkomerero y’ekiseera eky’okulindirira, era kulaga n’okuteekebwako akabonero ku bantu ba Katonda. Okuyingira mu buwangwa okwajjira oluvannyuma kwalabisa mu kifaananyi okulangirirwa kw’obubaka bw’okukaaba okw’omu ttumbi lw’ekiro mu byafaayo by’Abagoberezi ba Miller. Omulamwa ogw’olunyiriri 11 mu Danyeri essuula 11 gwe guyimuka n’okugwa kwa kabaka w’amaserengeta, era kuggukira mu lutalo lwa Panium mu nnyiriri 13 okutuuka ku 15. Ennyiriri ezo ze kigezo ekiraga ddala we wateekebwako akabonero mu byenyi by’abasajja n’abakazi abagenda okutumbulwa ng’ekibendera mu lunyiriri 16.

Verse fifteen was fulfilled at the Battle of Panium which aligns with Christ’s visit to Caesarea Philippi. There at Caesarea Philippi Christ turned Simon Barjonah’s name unto Peter marking the sealing of the one hundred and forty-four thousand. From then on the light of the soon-coming cross was opened up to the disciples. When Christ changed Simon’s name to Peter just before the cross, it aligned with the litmus test of Exeter and Lazarus leading the Triumphal Entry into Jerusalem. The Exeter camp meeting from the 12th to the 17th of August represents the final settling into the truth before the shaking that is the earthquake of the Sunday law in chapters eleven of Daniel and Revelation.

Olunyiriri olw’ekkumi n’ettaano lwatuukirizibwa mu Lutalo lwa Panium, era lukwatagana n’okukyalira kwa Kristo e Kayisaliya Firipi. Eyo e Kayisaliya Firipi Kristo yakyusa erinnya lya Simooni Barayona n’amutuuma Peetero, ng’ekyo kiraga okuteekebwako akabonero kw’abo 144,000. Okuva olwo ekitangaala ku musalaba ogw’okusemberera ne kigulwawo eri abayigirizwa. Kristo bwe yakyusa erinnya lya Simooni n’amutuuma Peetero nga omusalaba gusembedde, ekyo kyakkwatagana n’ekipimo eky’okukebera eky’e Exeter ne Lazaalo, ebyakulembera Okuyingira okw’Obuwanguzi mu Yerusaalemi. Olukuŋŋaana lw’omu lusiisira e Exeter okuva nga 12 okutuuka nga 17 Agusito lukiikirira okutuula okusembayo mu mazima nga tekunnabaawo ekunyeganyega, kye kisiisi ky’etteeka lya Sande, mu mitwe gy’ekkumi n’emu egy’e Danyeri n’Okubikkulirwa.

> “The work in Battle Creek is after the same order. The leaders in the sanitarium have mingled with unbelievers, admitting them to their councils, more or less, but it is like going to work with their eyes shut. They lack the discernment to see what is going to break upon us at any time. There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already. The judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 10, 252.

> Omulimu oguli e Battle Creek gukolebwa mu nteekateeka y’emu. Abakulembeze mu ddwaaliro ly’obujjanjabi beeyungudde n’abatakkiriza, nga babakkiriza okubeerako mu nkiiko zaabwe, mu ngeri etono oba ennyo; naye kiba ng’okugenda okukola nga bazibye amaaso. Tebalina obusobozi bw’okutegeera okulaba ekigenda okututuukako essaawa yonna. Waliwo omwoyo gw’obweraliikirivu, ogw’entalo n’okuyiika kw’omusaayi, era omwoyo ogwo gunaayongerera okutuusa ku nkomerero y’ebiro. Ate amangwago abantu ba Katonda bwe banaabanga bamaze okuteekebwako akabonero mu birowoozo byabwe—tekiri kabonero oba akabonero akirabika, naye kwe okuteekalira mu mazima, mu magezi era n’omu mwoyo, bwe batyo ne batayinza kukankanyizibwa—amangwago abantu ba Katonda bwe banaabanga bamaze okuteekebwako akabonero era ne bategekererwa enkankanyizo, ejja. Mazima ddala, kitandikiddewo dda. Ebibonerezo bya Katonda kati biri ku nsi, okutulabula, tulyoke tutegeere ekigenda okujja. Manuscript Releases, voliyumu 10, 252.

The sealing of the one hundred and forty-four thousand was represented by the Exeter camp meeting, Christ changing Simon’s name to Peter and the resurrection of Lazarus. That resurrection typifies the resurrection of the two witnesses in Revelation chapter eleven. Verses ten through sixteen represent the hidden history of verse forty. The unsealing of the hidden history of verse forty began within the historical fulfillment of verse eleven and the Ukrainian war. From July of 2023 that hidden history has been in the process of being unsealed by the Lion of the tribe of Judah.

Okuteekebwaako akabonero kw’abantu emitwalo kkumi n’ena n’enkumi nnya kwalabirizibwa mu kokuŋŋaana kwa Exeter okwa camp meeting, Kristo bwe yakyusa erinnya lya Simooni n’amuyita Peetero, era n’okuzuukira kwa Lazaro. Okuzuukira okwo kulaga eky’okulabirako eky’okuzuukira kw’abajulizi babiri mu Kitabo ky’Okubikkulirwa essuula ey’ekkumi n’emu. Ennyiriri kkumi okutuuka ku kkumi n’omukaaga ziyimirira ebyafaayo ebyakwekebwa eby’olunyiriri amakumi ana. Okubikkulwawo kw’ebyafaayo ebyakwekebwa eby’olunyiriri amakumi ana kwatandikira mu kutuukirizibwa okw’ebyafaayo kw’olunyiriri kkumi n’emu n’olutalo olwa Yukureini. Okuva mu Julaayi wa 2023 ebyafaayo ebyo ebyakwekebwa byabadde mu ntambuza y’okubikkulwawo nga bibikkulibwa Empologoma ey’ekika kya Yuda.

When the candidates to be among the one hundred and forty-four thousand were resurrected in verse eleven of Revelation chapter eleven the visual prophetic test that must be passed before probation closes at the Sunday law, which Sister White identifies as the test of the image of the beast, began.

Abasuubirwa okubeeramu 144,000 bwe baazuukizibwa mu olunyiriri 11 olw’Okubikkulirwa essuula 11, okugezesebwa okw’obunnabbi okulabikira okuteekwa okuyitibwamu nga tekunnaggwa ekiseera ky’okusaasirwa mu kiseera ky’etteeka lya Ssande, kwe Sister White ayitira okugezesebwa kw’ekifaananyi ky’ensolo, ne kutandika.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be t he great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

> Mukama andaze ddala nti ekifaananyi ky’ensolo kijja kuteekebwawo nga tekinnaggwa ekiseera ky’okugezesebwa; kubanga kijja kubeera ekigezo ekikulu eri abantu ba Katonda, mwe eby’obulamu bwabwe obutaggwaawo bijja okusalibwawo. Ensonga z’oyimirirako ziri mu kivuyo ky’ebitakwatagana okutuusa nti batono bokka be banaalimbibwa.

> “In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

> Mu Okubikkulirwa 13 ensonga eno eragiddwa bulambulukufu; [Okubikkulirwa 13:11-17, kyasomeddwa].

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

> Kino kye kigezo abantu ba Katonda kye balina okuyitamu nga tebannateekebwako akabonero ka Katonda omulamu. Bonna abaakakasa obwesigwa bwabwe eri Katonda nga bagondera amateeka ge, era ne bagaana okukkiriza Ssabbiiti ey’obulimba, balibeera wansi w’ekibendera kya Mukama Katonda Yakuwa, era balifuna akabonero ka Katonda omulamu. Abo abaleka amazima agava mu ggulu ne bakkiriza Ssabbiiti ya Sande, balifuna akabonero k’ensolo. Manuscript Releases, volumu 15, 15.

The external line of prophecy is unsealed in the history of verse eleven of Daniel eleven and the internal line is unsealed in Revelation chapter eleven verse eleven. The external line identifies how the image of the beast, which represents the combination of church and state with the church in control of the relationship is formed during the period of the judgment of the living. The internal line identifies how the image of Christ which represents a combination of divinity with humanity is formed during the judgment of the living.

Olunyiriri olw’ebweru olw’obunnabbi lwasumululwa mu byafaayo by’ettundu eky’ekkumi n’emu mu Danieri essuula kkumi n’emu, ate olunyiriri olw’omunda lwasumululwa mu Okubikkulirwa essuula kkumi n’emu, ettundu eky’ekkumi n’emu. Olunyiriri olw’ebweru lulambulula engeri ekifananyi ky’ensolo, ekyeyimirira ng’okuyunga Ekkanisa ne Gavumenti nga Ekkanisa y’efuga omukago ogwo, bwe kikolebwa mu kiseera ky’okusala omusango kw’abalamu. Olunyiriri olw’omunda lulambulula engeri ekifananyi kya Kristo, ekyeyimirira ng’okuyunga ObwaKatonda n’obuntu, bwe kikolebwa mu kiseera ky’okusala omusango kw’abalamu.

The reform movement of the third angel and the one hundred and forty-four thousand began at the time of the end in 1989 as represented in verse ten of Daniel eleven. The perfect fulfillment of Daniel chapter twelve then began.

Ekibiina ky’okutereeza eky’omulayika ow’okusatu n’abantu emitwalo kkumi na nnya n’enkumi nnya kyatandika mu kiseera eky’enkomerero mu 1989, nga bwe kiragibwa mu Danyeri essuula kkumi n’emu, olunyiriri olw’ekkumi. Olwo okutuukirizibwa okutereevu kw’essuula kkumi n’ebbiri eya Danyeri ne kutandika.

> 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.

Verse ten of chapter eleven represents the beginning of a “purification process” that is represented by the first angel as fearing God. Verses eleven and twelve represent where the one hundred and forty-four thousand are made white. The book of Zechariah identifies that experience.

Olunyiriri olw’ekkumi mu Essuula ey’ekkumi n’emu luyimirira entandikwa y’enkola y’okutukuza, era kino kiragibwa mu bubaka bwa malayika asooka obw’okutya Katonda. Olunyiriri olw’ekkumi n’emu n’olw’ekkumi n’ebiri lulaga we 144,000 bafuulibwa ebyeru. Ekitabo kya Zekkaliya kiraga embeera eyo.

> And he shewed me Joshua the high priest standing before the angel of the Lord, and Satan standing at his right hand to resist him. And the Lord said unto Satan, The Lord rebuke thee, O Satan; even the Lord that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire? Now Joshua was clothed with filthy garments, and stood before the angel. And he answered and spake unto those that stood before him, saying, Take away the filthy garments from him. And unto him he said, Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment. And I said, Let them set a fair mitre upon his head. So they set a fair mitre upon his head, and clothed him with garments. And the angel of the Lord stood by. Zechariah 3:1–5.

> Era n’andaga Yoswa kabona asinga obukulu ng’ayimiridde mu maaso ga Malayika wa Mukama, ne Setaani ng’ayimiridde ku mukono gwe ogwa ddyo okumulumiriza. Mukama n’agamba Setaani nti, Mukama akunenye, ggwe Setaani; era Mukama eyalondedde Yerusaalemi akunenye: si kino kikonge ekiggiddwamu mu muliro? Kale Yoswa yali ayambadde engoye ezitali nnongoofu, era ng’ayimiridde mu maaso ga Malayika. N’addamu n’agamba abo abaali bayimiridde mu maaso ge nti, Mumuzzeeko engoye ezitali nnongoofu. Eri ye n’amugamba nti, Laba, nkuggyeeko obutali butuukirivu bwo, era ndikuyambaza engoye endala. Nange ne njogera nti, Mumutekeko ku mutwe ekilemba ekirungi. Bwe batyo ne bamutekako ku mutwe ekilemba ekirungi, ne bamwambaza engoye. Malayika wa Mukama n’ayimirira awo. Zekaliya 3:1-5.

This passage is fulfilled in the final work of Christ as the High Priest and represents the sealing of the one hundred and forty-four thousand.

Ekitundu kino ky’Ebyawandiiko kituukirizibwa mu mulimu ogw’enkomerero ogwa Kristo nga Kabona Asinga Obukulu, era kiyimirira okuteekebwako akabonero kw’abantu 144,000.

> “Zechariah’s vision of Joshua and the Angel applies with peculiar force to the experience of God’s people in the closing scenes of the great day of atonement. The remnant church will then be brought into great trial and distress. Those who keep the commandments of God and the faith of Jesus will feel the ire of the dragon and his hosts. Satan numbers the world as his subjects; he has gained control even of many professing Christians. But here is a little company who are resisting his supremacy. If he could blot them from the earth, his triumph would be complete. As he influenced the heathen nations to destroy Israel, so in the near future he will stir up the wicked powers of earth to destroy the people of God. Men will be required to render obedience to human edicts in violation of the divine law.” Prophets and Kings, 587.

> Ekirabirizo kya Zekaliya ekya Yoswa n’Omalayika kigwira ddala, mu ngeri ey’enjawulo era n’amaanyi, ku ebyo abantu ba Katonda bye banaayitamu mu biseera eby’enkomerero by’olunaku olukulu olw’Okutangirizibwa. Ekkanisa esigaddewo ejja kuyisibwa mu kugezesebwa okunene n’ennaku ennyo. Abo abakwatanga ebiragiro bya Katonda n’okukkiriza kwa Yesu balimanya obusungu bw’omusota omukulu n’eggye lye. Setaani abala ensi yonna ng’abagoberezi be; era afunye obufuga ne ku bangi abeeyita Bakristaayo. Naye wano waliwo ekibinja ekitono ekigaana obuyinza bwe obw’oku ntikko. Singa ayinza okubaggyawo ku nsi, obuwanguzi bwe bwandibadde butuukiridde ddala. Nga bwe yakubiriza amawanga ag’atamanyi Katonda okuzikiriza Isirayiri, bw’atyo mu biseera eby’okumpi ajja kusitula amaanyi ag’obubi ag’ensi okuzikiriza abantu ba Katonda. Abantu bajja kukakasibwa okuwulira ebiragiro by’abantu ebimenya Eteeka lya Katonda. Bannabbi n’Abakabaka, 587.

The “closing scenes of the great day of atonement” is the sealing of first the one hundred and forty-four thousand which is followed thereafter with the sealing of God’s other children wo are currently in Babylon.

“Eby’oggalawo by’Olunaku olukulu olw’Okutangirizibwa” bye biba okuteekebwako akabonero okusooka eri emitwalo kkumi nnya n’enkumi nnya, nga oluvannyuma kigobererwa okuteekebwako akabonero eri abaana ba Katonda abalala abali kati mu Babulooni.

> “As the people of God afflict their souls before Him, pleading for purity of heart, the command is given, ‘Take away the filthy garments,’ 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.’ Zechariah 3:4. The spotless robe of Christ’s righteousness is placed upon the tried, tempted, 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. A ‘fair miter’ is set upon their heads.

> Nga abantu ba Katonda beeyisa obutono mu maaso ge, nga beegayirira obutukuvu bw’omutima, wabaawo ekiragiro ekiweebwa nti, ‘Muggyeeko ebyambalo ebikyafu,’ era ebigambo eby’okubagumya ne bigambibwa nti, ‘Laba, nkuggyeeko obutali butuukirivu bwo, era ndikuyambaza ebyambalo ebiggya.’ Zekaliya 3:4. Olugoye olutaliiko bbala lw’obutuukirivu bwa Kristo luyambazibwa ku baana ba Katonda abayekezebwa n’abakemebwa, abeesigwa. Abasigaddewo abanyoomedwa bayambazibwa ebyambalo eby’ekitiibwa, tebalifuulibwanga bakyafu nate olw’ebyononefu by’ensi. Amannya gaabwe gasigala mu Kitabo ky’Obulamu eky’Omwana gw’Endiga, nga bawandiikiddwa wamu n’abeesigwa b’emirembe gyonna. Bazziyizza enkwe z’omulimbirizi; tebaavuddemu ku bwesigwa bwabwe olw’okukoona kw’omusota omunene. Kati bali mu mirembe gya lubeerera ddala okuva mu nkwe z’omukemi. Ebibi byabwe bissiddwa ku mutandisi w’ekibi. ‘Enteeko ennungi’ eteekebwa ku mitwe gyabwe.

> “While Satan has been urging his accusations, holy angels, unseen, have been passing to and fro, placing upon the faithful ones 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.’ Revelation 14:4, 5.

> Nga Sitaani ng’ayimiririza emisango gye, bamalayika abatukuvu, abatabalabika, babadde bagenda ne badda, nga bateeka ku abo ab’eesigwa akasanyizo ka Katonda omulamu. Bano be bayimiridde ku Lusozi Sayuuni wamu n’Omwana gw’Endiga, nga balina erinnya lya Kitaawe liwandiikiddwa ku mitwe gyabwe. Bayimba oluyimba oluggya mu maaso g’entebe ey’obwakabaka, oluyimba olwo omuntu yenna tasobola kuluyiga wabula abo 144,000 abaawonyezebwa okuva ku nsi. ‘Bano be bagoberera Omwana gw’Endiga wonna gy’agenda. Bano baawonyezebwa okuva mu bantu, nga be bibala ebyasooka eri Katonda n’eri Omwana gw’Endiga. Era mu kamwa kaabwe tewaasangibwa bukuusa: kubanga tebaliiko musango mu maaso g’entebe ya Katonda.’ Okubikkulirwa 14:4, 5.

> “Now is reached the complete fulfillment of the 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.’ Zechariah 3:8. 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.’ Isaiah 4:2, 3.” Prophets and Kings, 591, 592.

> Kati okutuukirizibwa okwatuukirira ddala kw’ebigambo by’Omumalaika kutuuse: ‘Wulira kaakano, ayi Yoswa kabona asinga obukulu, ggwe n’abanne abatudde mu maaso go; kubanga bali bantu ab’ekyewuunyo: kubanga, laba, ndimuleeta Omuddu wange, Ekitabi.’ Zekaliya 3:8. Kristo alabise nga Omununuzi era Omulokozi w’abantu be. Kati ddala abasigalawo ‘bantu ab’ekyewuunyo,’ nga amaziga n’okunyoomerwa kw’olugendo lwabwe biviirayo ne bisikibwa essanyu n’ekitiibwa mu maaso ga Katonda ne Omwana gw’Endiga. ‘Mu lunaku olwo ekitabi kya Mukama kiriba kirungi era ekitiibwa, n’ekibala ky’ensi kiriba kirungi nnyo era kya nkizo eri abo abawonye mu Isirayiri. Era kiriba nti asigalawo mu Sayuuni, n’asigadde mu Yerusaalemi, aliyitibwa omutukuvu, buli omu eyawandiikibwa mu balamu mu Yerusaalemi.’ Isaaya 4:2, 3.” Bannabbi n’Abakabaka, 591, 592.

The sealing is the second step of Daniel’s “purified, made white and tried.” Verses eleven and twelve identify the final rise and fall of Russia, the prophetic king of the south which precedes the Battle of Panium in verses thirteen through fifteen. When the one hundred and forty-four thousand have their filthy garments removed by Christ in the closing scenes of the great day of atonement, they receive a “fair miter,” which is Daniel’s promotion to the third ruler, along with the scarlet robe and the golden chain. That is also Joseph’s gift of the golden chain, his promotion to the second ruler and the gift of the king’s ring. The “ring” represents the royal seal which a ruler used to impress his laws with the royal seal.

Okusiindikizibwa kwe mutendera ogw’okubiri mu bigambo bya Danieri ebigamba nti, “okutukuzibwa, okufuulibwa abeererevu n’okugezebwako.” Olunyiriri 11 n’olunyiriri 12 lutegeeza okulinnya n’okugwa okw’enkomerero kwa Rashiya, kabaka w’amaserengeta ow’obunnabbi, kino kikulembera Olutalo lwa Panium olwogerwako mu nnyiriri 13 okutuuka ku 15. Bwe kiba nti aba 144,000 Kristo abambuddeko ebyambalo byabwe ebitali bulongoofu mu nkomerero y’Olunaku Olukulu lw’Okutangirirwa, bafuna “engule ennungi,” ekyo kye okulinnyisibwa kwa Danieri okufuuka omufuzi ow’okusatu, awamu n’ekkanzu eya kakobe n’omunyiriri ogwa zaabu. Era ekyo kye kirabo kya Yusufu eky’omunyiriri ogwa zaabu, okulinnyisibwa kwe okuba omufuzi ow’okubiri n’okumuwa empeta ya kabaka. “Empeta” eyo ekiraga akasindikizo k’obwakabaka, omufuzi ke yakozesanganga okussaako akasindikizo ku mateeka ge.

Darius used his signet to seal the pit where Daniel was placed among the lions.

Darius yakozesa empeta ye ey'akabonero okusiba ekinnya mwe baateeka Daniel wamu n'empologoma.

> Then the king commanded, and they brought Daniel, and cast him into the den of lions. Now the king spake and said unto Daniel, Thy God whom thou servest continually, he will deliver thee. And a stone was brought, and laid upon the mouth of the den; and the king sealed it with his own signet, and with the signet of his lords; that the purpose might not be changed concerning Daniel. Daniel 6:16, 17.

> Awo kabaka n’alagira, ne baleeta Danyeri, ne bamusuula mu kisulo ky’empologoma. Awo kabaka n’agamba Danyeri nti, Katonda wo gw’oweereza bulijjo, ye anakuponya. Ne baleeta ejjinja ne balissa ku kamwa k’ekisulo; era kabaka n’akissaako akabonero k’empeta ye n’ez’abakungu be, eryoke okusalawo okwo ku Danyeri kireme okukyusibwa. Danyeri 6:16, 17.

The Hebrew word translated as “signet” is H5824 in Strongs, and it is derived from a root word corresponding to H5823; meaning a signet ring (as engraved). Joshua before the angel, Daniel in the lion’s den, Joseph before Pharaoh represent the sealing of the one hundred and forty-four thousand, which is the second test in Daniel twelve where those who have been purified, are then “made white,” in advance of being “tried.” These lines are also represented by “ Zerubbabel,” “the son of Shealtiel.”

Ekigambo ky’Olwebbulaniya ekyahinduliddwa ng’ “signet” kiri H5824 mu Strong’s, era kivudde ku kigambo eky’omu mizi ekituukagana ne H5823; kitegeeza empeta y’akabonero (nga ebajjiddwako). Yoswa mu maaso w’omalayika, Danyeri mu kinnya ky’empologoma, Yusufu mu maaso ga Falaawo, bikiikirira okuteekebwako akabonero kw’abantu emitwalo kkumi n’ana n’enkumi nnya, ekyo kye kugezesebwa okw’okubiri mu Danyeri kkumi n’abiri, we abo abatukuziddwa ne bayerebwa oluvannyuma, nga tekinnaba kubaawo “okukemebwa.” Ebigambo bino era bikiikirirwa “Zerubbabel,” “mwana wa Shealtiel.”

> In that day, saith the Lord of hosts, will I take thee, O Zerubbabel, my servant, the son of Shealtiel, saith the Lord, and will make thee as a signet: for I have chosen thee, saith the Lord of hosts. Haggai 2:23.

> Ku lunaku luli, bw’ayogera Mukama ow’eggye, ndikutwala ggwe, Ai Zerubbabel, omuddu wange, mutabani wa Shealtiel, bw’ayogera Mukama, era ndikufuula ng’empeta ey’akabonero; kubanga nkulondedde, bw’ayogera Mukama ow’eggye. Haggai 2:23.

Zerubbabel means offspring of Babylon, and his father was Shealtiel, meaning “asked of God.” Zerubbabel represents the second angel’s message which calls the offspring of Babylon into God’s flock in the last days. The element of “prayer” is associated with the one hundred and forty-four thousand who call the final offspring of Babylon out, for that revival only occurs with prayer.

Zerubbabel kitegeeza “ezzadde lya Babulooni,” era kitaawe yali Shealtiel, kitegeeza “eyasabibwa eri Katonda.” Zerubbabel akiikirira obubaka bw’omulayika ow’okubiri obuyita ezzadde lya Babulooni mu kisibo kya Katonda mu nnaku ez’enkomerero. Omulamwa gw’“okusaba” gukwatagana n’abantu 144,000 abayita ezzadde ery’enkomerero erya Babulooni okuvaayo, kubanga okuzukuka okwo kubaawo kwokka nga waliwo okusaba.

> “A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work. There must be earnest effort to obtain the blessing of the Lord, not because God is not willing to bestow His blessing upon us, but because we are unprepared to receive it. Our heavenly Father is more willing to give His Holy Spirit to them that ask Him, than are earthly parents to give good gifts to their children. But it is our work, by confession, humiliation, repentance, and earnest prayer, to fulfill the conditions upon which God has promised to grant us His blessing. A revival need be expected only in answer to prayer. While the people are so destitute of God’s Holy spirit, they cannot appreciate the preaching of the Word; but when the Spirit’s power touches their hearts, then the discourses given will not be without effect. Guided by the teachings of God’s Word, with the manifestation of His Spirit, in the exercise of sound discretion, those who attend our meetings will gain a precious experience, and returning home, will be prepared to exert a healthful influence.

> Okuzuukira kw’obutukuvu obw’amazima mu ffe kye kyetaago ekisinga obukulu era ekisinga okuba eky’amangu mu byetaago byaffe byonna. Okunoonya kino kwe kusaanidde okubeera omulimu gwaffe ogw’okusooka. Wateekwa okubaawo okukola n’obunnyikivu okufuna omukisa gwa Mukama, si lwa kuba Katonda atayagala okutuwa omukisa gwe, wabula kubanga ffe tetutegekeddwa kugufuna. Kitaffe ow’omu ggulu y’akanya nnyo okuwa Omwoyo we Omutukuvu abo abamusaba okusinga abazadde ab’ensi okuwa abaana baabwe ebirabo ebirungi. Naye omulimu guli ku ffe, okuyitira mu okwatula ebibi byaffe, okwewombeeka, okwenenya, n’okusaba okw’amaanyi, okutuukiriza ebiragiro Katonda gye yasuubiza okutuweerayo omukisa gwe. Okuzuukira kya kusuubirwa kyokka mu kuddamu kw’okusaba. Nga abantu bakyabulirwa nnyo Omwoyo Omutukuvu wa Katonda, tebasobola kusiima newaakubadde okutegeera obukulu bw’okubuulira kw’Ekigambo; naye amaanyi g’Omwoyo bwe galikosa emitima gyabwe, olwo obubaka obuwaiddwa tebuliba bwereere. Nga bakulembeddwa eby’okuyigiriza eby’Ekigambo kya Katonda, ate n’Omwoyo we ng’eyolesebwa, mu kukozesa obulamula obutuufu, abo abajja mu nkuŋaana zaffe bajja kufuna obumanyirivu obw’omuwendo; era bwe banaakomawo eka, banaabeera bateeseteese okukosa bulungi.

> “The old standard bearers knew what it was to wrestle with God in prayer, and to enjoy the outpouring of His Spirit. But these are passing off from the stage of action; and who are coming up to fill their places? How is it with the rising generation? Are they converted to God? Are we awake to the work that is going on in the heavenly sanctuary, or are we waiting for some compelling power to come upon the church before we shall arouse? Are we hoping to see the whole church revived? That time will never come.

> Ababatwala ebbendera ab’edda baamanyi kye kitegeeza okulwana ne Katonda mu kusaba, era ne basanyukira okuyiibwa kw’Omwoyo gwe. Naye bano bagenda nga bava mu mulimu; ate ani agenda okusituka okujjuza ebifo byabwe? Kiri kitya eri ab’emirembe egyejja? Bakyuse ne badda eri Katonda? Tuzuukukkidde ku mulimu ogugenda mu maaso ewatukuvu ery’eggulu, oba tuli mu kulindirira amaanyi agatusindika okugwa ku ekkanisa nga tetunazuukuka? Tusuubira okulaba ekkanisa yonna ezuukizibwa? Ekiseera ekyo terijja kutuuka.

> “There are persons in the church who are not converted, and who will not unite in earnest, prevailing prayer. We must enter upon the work individually. We must pray more, and talk less. Iniquity abounds, and the people must be taught not to be satisfied with a form of godliness without the spirit and power. If we are intent upon searching our own hearts, putting away our sins, and correcting our evil tendencies, our souls will not be lifted up unto vanity; we shall be distrustful of ourselves, having an abiding sense that our sufficiency is of God.” Selected Messages, book 1, 121, 122.

> Waliwo abantu mu kkanisa abatakyuse, era abatayungira mu kusaba okw’amaanyi era okw’awanguza. Kiteekwa buli omu ku ffe okuyingira mu mulimu guno ye yennyini. Tuteekwa okusaba ennyo, era twogere kitono. Obutali butuukirivu buyitiridde, era abantu bateekeddwa okuyigirizibwa obutasanyukira ekifaananyi ky’obutukuvu nga tekuli Omwoyo n’amaanyi. Bwe tuba nga tukkakanyizza okwekebeza emitima gyaffe, ne tulekeraawo ebibi byaffe, era ne tutereeza empisa zaffe embi, emmeeme zaffe tezijja kwekuza mu bwerere; tetujja kwesiga ffe bennyini, nga tumanyi bulijjo nti okumala kwaffe kuva eri Katonda. Obubaka Obulondeddwa, ekitabo 1, 121, 122.

The waymark of prayer is set forth in Daniel, describing a prayer to understand the external message in chapter two, and also a prayer to fulfill the internal message represented in chapter nine. Zerubbabel and his father Shealtiel represent the sealing of the one hundred and forty-four thousand at the second test, which is the visual test of the image of the beast, which is also the internal test represented in Revelation chapter eleven, verse eleven, and also the external test represented in Daniel chapter eleven, verse eleven.

Akabonero ak’okusaba kasimbiddwa mu Danyeri, ng’akalambulula okusaba okw’okutegeera obubaka obw’ebweru mu mutwe ogw’okubiri, era n’okusaba okw’okutuukiriza obubaka obw’omunda obulagiriddwa mu mutwe ogw’omwenda. Zerubbabel ne kitaawe Shealtiel bayimirira okuteekebwako akabonero kw’abantu 144,000 mu kigezo eky’okubiri, ekyo kye kigezo eky’okulaba eky’ekifaananyi ky’ensolo, era nga kye kigezo eky’omunda ekiragiddwa mu Okubikkulirwa 11:11, era nga kye kigezo eky’ebweru ekiragiddwa mu Danyeri 11:11.

We will continue to address verse eleven in the next article.

Tugenda okwongera okwogerako ku lunyiriri 11 mu kiwandiiko ekiddako.

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