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# The Hidden History of Verse Forty - Number Eight

Ebyafa Ebisike eby’Olunyiriri Olw’Amakumi Ana — Omuwendo Munana

The Mount

Olusozi

Author

Jeff Pippenger

Published

April 5, 2026

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The Mount of Transfiguration for Peter took place between Panium and the cross, and on another line, Peter is between Christ’s baptism at the beginning of His ministry and just after the triumphal entry at the ending of His ministry. Those three waymarks of the baptism, the mount and the conclusion of the triumphal entry are marked by the three times the heavenly Father spoke. The third time in John 12 is when the Greeks were seeking Jesus. The baptism is 9/11, the mount is in the history of Panium unto the Sunday law of verse sixteen. For Peter it was Panium, then the mount unto the conclusion of the triumphal entry, which was just before Christ would be glorified a second time.

Olusozi olw’Okufuusibwa eri Peetero lwatuukawo wakati wa Panium n’omusaalaba, era ku lulala, Peetero ali wakati w’okubatizibwa kwa Kristo ku ntandikwa y’obuweereza Bwe ne mangu ddala oluvannyuma lw’okuyingira okw’obuwanguzi ku nkomerero y’obuweereza Bwe. Obubonero obwo busatu obw’okubatizibwa, olusozi, n’okuggwaako kw’okuyingira okw’obuwanguzi bwerekebwa emirundi esatu Kitaawe ow’omu ggulu gye yayogeramu. Omulundi ogw’okusatu mu Yokaana 12 gwe guli ng’Abayonaani baali banoonya Yesu. Okubatizibwa kwe 9/11, olusozi luli mu byafaayo bya Panium okutuuka ku Sunday law ey’olunyiriri olwa kkumi na mukaaga. Eri Peetero kyali Panium, oluvannyuma olusozi okutuuka ku nkomerero y’okuyingira okw’obuwanguzi, ekyali nga tekinnabaawo Kristo okugulumizibwa omulundi ogw’okubiri.

> Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour. Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again. The people therefore, that stood by, and heard it, said that it thundered: others said, An angel spake to him. Jesus answered and said, This voice came not because of me, but for your sakes. Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me. This he said, signifying what death he should die. John 12:27–33.

> Kaakano omwoyo gwange yeeraliikirira; era nnaayogera ntya? Kitaffe, onziyeewo okuva mu kiseera kino: naye kye kyennavudde nzija mu kiseera kino. Kitaffe, gulumiza erinnya lyo. Awo ne wabaawo eddoboozi okuva mu ggulu, nga lyogera nti, Nnaligulumiza dda, era ndiddamu okuligulumiza. Abantu abaali bayimiridde awo ne bakiwulira ne bagamba nti kibadde kubwatuka kwa ggulu: abalala ne bagamba nti, Malayika ayogedde naye. Yesu n’addamu n’agamba nti, Eddoboozi lino telizze lwa nze, wabula lwa mmwe. Kaakano gwe musango gw’ensi eno: kaakano omukulu w’ensi eno anaagobwawo. Nange, bwe ndiyimuzibwa okuva ku nsi, ndyeyambisa abantu bonna gye ndi. Ekyo yakyogera ng’alaga okufa kw’alifa. Yokaana 12:27–33.

The line that is framed by Leviticus twenty-three and the Pentecostal season has a beginning waymark of three steps followed by five days and an ending waymark with the identical characteristics. Between those waymarks thirty days represent the period of the priests, which ends at the feast of trumpets. The feast of trumpets, the ascension of Christ after forty days teaching His disciples face to face after His resurrection and the day of atonement represents the three steps of the ending of the line in Leviticus twenty-three. Those three steps are followed by five days unto both Pentecost and the feast of Tabernacles. The third time the heavenly Father spoke was just before the Greeks, representing those who are called out of Babylon at the Sunday law, were seeking an audience with Jesus. Just before the Sunday law Jesus identifies the lifting up of the ensign at the cross. The earth was lightened with His glory at 9/11 and it is lightened again at the Sunday law.

Olunyiriri oluteekebwa mu nkola ya Eby’Abaleevi amakumi abiri mu ssatu n’omwaka gwa Pentekooti lulina akabonero akasooka ak’ekkubo ak’emitendera esatu ne kagobererwa ennaku ttaano, era n’akabonero ak’enkomerero nga kalina engeri zennyini zimu. Wakati w’obubonero obwo ennaku amakumi asatu zikiikirira ekiseera kya bakabona, ekikoma ku mbaga y’amakondere. Embaga y’amakondere, okulinnya kwa Kristo oluvannyuma lw’ennaku amakumi ana ng’ayigiriza abayigirizwa be maaso ku maaso oluvannyuma lw’okuzuukira kwe, n’olunaku olw’okutangirira, bikiikirira emitendera esatu egy’enkomerero y’olunyiriri mu Eby’Abaleevi amakumi abiri mu ssatu. Emitendera egyo esatu gigobererwa ennaku ttaano okutuuka ku Pentekooti ne ku mbaga y’Ensiisira byombi. Omulundi ogw’okusatu Kitaffe ow’omu ggulu lwe yayogera gwali kumpi ddala nga Abayonaani, abakiikirira abo abayitibwa okuva mu Babulooni ku tteeka lya Ssande, banoonya okusisinkana ne Yesu. Kumpi ddala ne tteeka lya Ssande Yesu alaga okuwanikibwa kw’akabonero ku musaalaba. Ensi yayakirizibwa ekitiibwa kye ku 9/11 era eddamu okukirizibwa ku tteeka lya Ssande.

Caesarea Philippi, which is Panium is the third hour and Caesarea Maritima is the ninth hour of the cross when the call to come out of Babylon is sounded. Before the cross, while in the prophetic history of Panium, Peter is at the mount, but still before the ending of the triumphal entry. Panium continues unto the cross of verse sixteen. Peter in Panium is just before the three-step history of Leviticus twenty-three’s feast of trumpets, ascension and atonement. Peter is in the thirty days of the priest’s special instruction.

Kaisaliya Firipi, kye Panium, kye ssaawa ey’okusatu, era Kaisaliya Maritima kye ssaawa ey’omwenda ey’omusalaba, mu kiseera okuyitibwa okw’okufuluma mu Babulooni lwe kulangirirwa. Nga omusalaba tegunnabaawo, bwe kiba nga tuli mu byafaayo eby’obunnabbi ebya Paniumu, Peetero aba ku lusozi, naye nga akyali nga enkomerero y’okuyingira okw’obuwanguzi tennatuuka. Paniumu egenda mu maaso okutuuka ku musalaba ogw’olunyiriri olw’ekkumi mu mukaaga. Peetero mu Paniumu aba kumpi nnyo n’ebyafaayo eby’emitendera esatu eby’embaga y’amakondeere, okulinnya mu ggulu n’okutangirirwa ebibi ebiri mu Eby’Abaleevi amakumi abiri mu ssatu. Peetero ali mu nnaku amakumi asatu ez’okuyigirizibwa okw’enjawulo okwa kabona.

Simon becomes Peter at Panium, and has one step at the mount before the triumphal entry. The triumphal entry illustrates the parable of the ten virgins. Only five enter into the marriage, and the five days between the threefold waymark and Pentecost is the beginning of the triumphal entry. It begins at the feast of trumpets, but that waymark consists of a combination of three waymarks. As a single waymark they identify the attack upon Nashville with the feast of trumpets. The message of the Midnight Cry will have just been confirmed and the procession of the five wise virgins begins the process that leads to the death, burial and resurrection of the cross, which is the Sunday law.

Simooni afuuka Peetero e Panium, era alina eddaala limu ku lusozi nga tannatuuka ku kuyingira okw’obuwanguzi. Okuyingira okw’obuwanguzi kulaga olugero olw’abawala kkumi. Bataano bokka be bayingira mu bufumbo, era ennaku ettaano eziri wakati w’akabonero k’ekkubo ak’emirundi esatu ne Pentekoote ze ntandikwa y’okuyingira okw’obuwanguzi. Kutandika ku mbaga ey’amakondeere, naye akabonero ako ak’ekkubo kagatta obubonero bw’ekkubo busatu. Ng’akabonero kamu ak’ekkubo, bwayolesa okulumba Nashville ng’okukwatagana n’embaga ey’amakondeere. Obubaka bw’Okukaaba okw’Ekiro ekya wakati bunaaba bumaze okukakasibwa, era olugendo lw’abawala bataano abagezi lutandika enkola eraga ku kufa, okuziikibwa n’okuzuukira okw’omusaalaba, kwe kugamba etteeka lya Ssande.

Peter is in Panium when he corrects the prediction of the fireballs of Nashville, and before the feast of trumpets is sounded at the fulfillment of the prediction. He must of prophetic necessity first go to the mount, for the mount was before the triumphal entry. Before Abraham went to the mount his name was changed, and Peter’s name was changed at Panium, before he went to the mount. The mount is Peter’s test before the prediction of the fireballs of Nashville is fulfilled. The fulfillment is the third and litmus test where character is manifested as either joy or shame.

Peetero ali mu Panium bwe alungamya okulagula okw’ebibikka by’omuliro eby’e Nashville, era nga embuutu z’ embaga y’amakondeere tezinnavugibwa ku kutuukirira kw’okulagula okwo. Olw’obwetaavu obw’obunnabbi alina okusooka okugenda ku lusozi, kubanga olusozi lwaliwo nga okuyingira okw’obuwanguzi tekunnabaawo. Ibulayimu nga tannagenda ku lusozi erinnya lye lyakyusibwa, ne Peetero erinnya lye lyakyusibwa e Panium nga tannagenda ku lusozi. Olusozi kwe kukemebwa kwa Peetero nga kutannaba kutuukirira kulagula kw’ebibikka by’omuliro eby’e Nashville. Okutuukirira kwe kwesuula okw’okusatu era ekigezo eky’enkomeredde omuntu mw’alagirira empisa ze oba essanyu oba ensonyi.

The line of 457 BC ends between Raphia and Panium, the covenant of chapter seventeen of Genesis aligns with Raphia and the covenant of chapter sixteen of Matthew sixteen aligns with Panium. From Panium, Peter goes to the mount, as Abraham went to the sacrifice of Isaac. The mount of Peter’s line aligns with the mount of Abraham’s time.

Lunyiriri lwa 457 BC lukoma wakati wa Raphia ne Panium; endagano ey’omu sula ikumi n’omusanvu eya Olubereberye etabagana ne Raphia, era endagano ey’omu sula ikumi na mukaaga eya Matayo 16 etabagana ne Panium. Okuva e Panium, Peetero agenda ku lusozi, nga Ibulayimu bwe yagenda eri ssaddaaka ya Isaaka. Olusozi olw’olunyiriri lwa Peetero lutabagana n’olusozi olw’omu biro bya Ibulayimu.

Abraham’s waymark consisted of three days. At the triumphal entry, two disciples were sent to fetch an ass to carry Christ, and in Abraham’s line his three-day journey begins with his selection of two servants and an ass to carry the wood for the offering of Isaac. Peter’s eight- or six-day journey to the mount was three days for Abraham. Peter in Panium is before the mount and before the loosing of the ass beginning the entry into Jerusalem, which is where Abraham’s three days began. In the triumphal entry Christ stopped upon the Mount of Olives and wept for Jerusalem, thus marking the conclusion of the covenant relationship between God and ancient literal Israel. Peter’s mount is before the triumphal entry; Christ’s mount is during the triumphal entry and Abraham’s mount is at the conclusion of the entry.

Akasumuluzo ka Ibulayimu kaali ka nnaku ssatu. Mu kuyingira okw’obuwanguzi, abayigirizwa babiri baatumibwa okugenda okuleeta endogoyi esitulwako Kristo; era mu lunyiriri lwa Ibulayimu, olugendo lwe olw’ennaku ssatu lutandika n’okulonda abaweereza babiri n’endogoyi okutikka enku ez’ekiweebwayo kya Isaaka. Olugendo lwa Peetero olw’ennaku munaana oba mukaaga okugenda ku lusozi, eri Ibulayimu lwali nnaku ssatu. Peetero mu Panium ali nga tannatuuka ku lusozi era nga tannabaawo kusumululwa kw’endogoyi okutandika okuyingira mu Yerusaalemi, era awo we waatandikira ennaku ssatu eza Ibulayimu. Mu kuyingira okw’obuwanguzi Kristo yayimirira ku Lusozi olw’Emizeeyituuni n’akaabira Yerusaalemi, bw’atyo n’alaga enkomerero y’enkolagana ey’endagaano wakati wa Katonda ne Isiraeri ow’edda owennyini. Olusozi lwa Peetero luli nga kuyingira okw’obuwanguzi tekunnabaawo; olusozi lwa Kristo luli mu kiseera ky’okuyingira okw’obuwanguzi; ate olusozi lwa Ibulayimu luli ku nkomerero y’okuyingira okwo.

2026 is the midterm elections when the two-hundred and fiftieth year of the sixth kingdom of Bible prophecy celebrates its glorious reign. That celebration as a prophetic midpoint aligns with Antiochus the Great in 207 BC, the midpoint between Raphia and Panium that marks the end of the two hundred and fifty years from 457 BC.

Omwaka gwa 2026 gwe gujja okubeeramu okulonda okw’omu makkati ga ttaamu, ng’omwaka ogw’ebikumi bibiri mu ataano ogw’obwakabaka obw’omukaaga obw’obunnabbi bwa Bayibuli gujaguza okufuga kwabwo okw’ekitiibwa. Okujaguza okwo, ng’ekifo eky’omu makkati mu bunnabbi, kukwatagana ne Antiochus Omukulu mu 207 BC, ekifo eky’omu makkati wakati wa Raphia ne Panium ekiraga enkomerero y’emyaka ebikumi bibiri mu ataano okuva mu 457 BC.

As we consider the four lines that consist of chapters eleven through unto chapter twenty-two that have been unsealed so far, (perhaps there are other examples) we now take up those chapters in The Desire of Ages. Chapter eleven is The Baptism, and chapter twenty-two is Imprisonment and Death of John. John is at the beginning and the ending, and chapter seventeen, the middle chapter is Nicodemus.

Nga bwe tulowooza ku nnyiriri ennya ezirimu essuula ezisooka ku kkumi n’emu okutuuka ku ssuula ey’amakumi abiri mu bbiri ezigguddwako envumbo okutuusa kati, (oboolyawo waliwo n’ebyokulabirako ebirala), kaakano tukwata ku ssuula ezo mu *The Desire of Ages*. Ssuula ey’ekkumi n’emu ye *Okubatizibwa*, era ssuula ey’amakumi abiri mu bbiri ye *Okusibibwa mu Komera n’Okufa kwa Yokaana*. Yokaana ali ku ntandikwa ne ku nkomerero, era ssuula ey’ekkumi n’omusanvu, essuula ey’omu makkati, ye Nikoodemo.

> “Nicodemus had come to the Lord thinking to enter into a discussion with Him, but Jesus laid bare the foundation principles of truth. He said to Nicodemus, It is not theoretical knowledge you need so much as spiritual regeneration. You need not to have your curiosity satisfied, but to have a new heart. You must receive a new life from above before you can appreciate heavenly things. Until this change takes place, making all things new, it will result in no saving good for you to discuss with Me My authority or My mission.

> “Nikodemo onongo bino iwa Mukama ng’ategeka okuyingira mu kuwakana naye, naye Yesu n’alaga lwatu emisingi emikulu egy’amazima. N’agamba Nikodemo nti, Si kumanya kwa ndowooza kw’obeera weetaaga ennyo, wabula okuzaalibwa obuggya okw’Omwoyo. Tewetaaga kumalaawo kululunkanira kwo, wabula okufuna omutima omuggya. Oteekwa okuweebwa obulamu obuggya obuva waggulu nga tonnaba kusobola kutegeera eby’omu ggulu. Okutuusa enkyukakyuka eno lw’eneebaawo, ng’efuula byonna ebiggya, tekijja kukuviiramu bulungi bwonna obw’obulokozi okwogera Nange ku buyinza Bwange oba ku mulimu Gwange.”

> “Nicodemus had heard the preaching of John the Baptist concerning repentance and baptism, and pointing the people to One who should baptize with the Holy Spirit. He himself had felt that there was a lack of spirituality among the Jews, that, to a great degree, they were controlled by bigotry and worldly ambition. He had hoped for a better state of things at the Messiah’s coming. Yet the heart-searching message of the Baptist had failed to work in him conviction of sin. He was a strict Pharisee, and prided himself on his good works. He was widely esteemed for his benevolence and his liberality in sustaining the temple service, and he felt secure of the favor of God. He was startled at the thought of a kingdom too pure for him to see in his present state.” The Desire of Ages, 171.

> “Nikoodemo yali awulidde okubuulira kwa Yokaana Omubatiza okw’okwenenya n’okubatizibwa, era ng’alaga abantu eri Oyo eyalina okubatiza n’Omwoyo Omutukuvu. Ye kennyini yali awulidde nti mu Bayudaaya mwalimu obutono bw’omwoyo; nti, mu kigero kinene, baafugibwanga obukambwe bw’endowooza n’okwegomba okw’ensi. Yali asuubira embeera esingako obulungi ku kujja kwa Masiya. Naye obubaka bwa Omubatiza obukebera emitima tebwaleeta mu ye okulumirizibwa olw’ekibi. Yali Mufalisaayo omukakali, era yeenyumirizanga mu bikolwa bye ebirungi. Yali assibwamu ekitiibwa nnyo olw’ekisa kye eri abalala n’obugabi bwe mu kuwagira emirimu gya yeekaalu, era ne yeerowooza ng’ali mirembe mu kuganja kwa Katonda. Yatiisibwa olw’endowooza y’obwakabaka obulongoofu ennyo okusinga ye okusobola okubulaba ng’akyali mu mbeera ye eyo ey’omu kiseera ekyo.” The Desire of Ages, 171.

The midpoint in The Desire of Ages is found in the line of Nicodemus, who represents the last call to Adventism in the line of the sealing of the one hundred and forty-four thousand. He represents a class who heard the message of the forerunner of Christ, but who were unaware of their Laodicean condition.

Ekitundu eky’omu mu *The Desire of Ages* kisangibwa mu lunyiriri lwa Nikodemo, akiikirira okuyitibwa okw’enkomerero eri Abaadiventi mu lunyiriri olw’okuteekebwako akabonero kw’abo akakumi mu enkumi n’emitwalo ena mu enkumi nnya. Akiikirira ekibiina ekyawulira obubaka bw’omukulembeze wa Kristo, naye nga tebaamanya mbeera yaabwe ey’Obulawodikiya.

> “In the interview with Nicodemus, Jesus unfolded the plan of salvation, and His mission to the world. In none of His subsequent discourses did He explain so fully, step by step, the work necessary to be done in the hearts of all who would inherit the kingdom of heaven. At the very beginning of His ministry He opened the truth to a member of the Sanhedrin, to the mind that was most receptive, and to an appointed teacher of the people. But the leaders of Israel did not welcome the light. Nicodemus hid the truth in his heart, and for three years there was little apparent fruit.” The Desire of Ages, 176.

> “Mu kwebuuza ne Nikodemo, Yesu yannyonnyola entegeka ey’obulokozi n’obubaka bw’omulimu gwe eri ensi. Mu njigiriza ze zonna ezaaddirira, tewali gy’annyonnyoleramu mu bujjuvu obwenkana awo, emitendera ku mitendera, omulimu ogwetaagisa okukolebwa mu mitima gy’abo bonna abandisikiridde obwakabaka obw’omu ggulu. Ku ntandikwa yennyini ey’obuweereza bwe, yabikkula amazima eri omu ku ba Sanedulini, eri amagezi agaali gasinga okukkiriza, era eri omuyigiriza w’abantu eyali alondeddwa. Naye abakulembeze ba Isiraeri tebaayaniriza kitangaala. Nikodemo yakweka amazima mu mutima gwe, era okumala emyaka esatu tewaalabikanga bibala bingi.” The Desire of Ages, 176.

John’s message and his baptism of Christ represented the first angel’s message of fearing God. John’s message was the Laodicean message of justification by faith and that message was empowered at Christ’s baptism, just as was the message of Jones and Waggoner was the message to Laodicea in 1888. The baptism of Christ and 1888 typified the arrival of the message to Laodicea at 9/11, which ends at the midpoint between Raphia and Panium.

Obubaka bwa Yokaana n’okubatiza kwe yakolera Kristo byali biraga obubaka bwa malayika ow’olubereberye obw’okutya Katonda. Obubaka bwa Yokaana bwe bwali obubaka obwa Laodikiya obw’okuyisibwa omutuukirivu olw’okukkiriza, era obubaka obwo bwafuna amaanyi ku kubatizibwa kwa Kristo, nga bwe kyali ne ku bubaka bwa Jones ne Waggoner, obwali obubaka eri Laodikiya mu 1888. Okubatizibwa kwa Kristo ne 1888 byali bifaananyi eby’okutuuka kw’obubaka eri Laodikiya ku 9/11, obuggweerera wakati wakati wa Raphia ne Panium.

Nicodemus means “victory of the people,” and justification by faith is the sealing message that arrived with the message of John, was empowered at the baptism and defined by Nicodemus midnight encounter with Christ. Chapter twenty-two describes the death of John producing a recognition by his disciples of the ensign that would be lifted up and draw all men to Himself. The baptism was both 9/11 and July 18, 2020 unto December 31, 2023, for the baptism illustrates death (2020), burial (three and a half days) and the resurrection (December 31, 2023). Then the midnight encounter where the victory of the people is illustrated as being born again, from the blindness of Laodicea unto the twenty-twenty vision of a Philadelphian. Then the works of Christ are set forth as the lifting up of the ensign.

Nikodemo kitegeeza “obuwanguzi bw’abantu,” era okuweebwa obutuukirivu olw’okukkiriza bwe bubaka obuteeka akabonero akasembayo obwatuuka n’obubaka bwa Yokaana, ne buweebwa amaanyi mu kubatizibwa era ne buneenyezebwa olukuŋŋaana lwa Nikodemo ne Kristo olwa wakati mu kiro. Essuula ey’amakumi abiri mu bbiri ennyonnyola okufa kwa Yokaana nga kuleeta okutegeera abayigirizwa be akabonero akaliba kasituliddwa era ne kasika abantu bonna gy’Ali. Okubatizibwa kwali byombi 9/11 ne Jjulaayi 18, 2020 okutuuka ku Ddesemba 31, 2023, kubanga okubatizibwa kulaga okufa (2020), okuziikibwa (ennaku ssatu n’ekitundu), n’okuzuukira (Ddesemba 31, 2023). Awo ne wabaawo olukuŋŋaana olwa wakati mu kiro, ng’obuwanguzi bw’abantu bulagibwa ng’okuzzibwa obuggya, okuva mu buzibe bwa Lawodikiya okutuuka ku kwolesebwa okw’amatu ga 2020 okw’Omufiraderufiya. Awo emirimu gya Kristo ne giteekebwawo ng’okuyimusibwa kw’akabonero.

For Abraham the works of Christ in the line of John aligns with the sacrifice of Isaac. For Peter the line ends at Caesarea by the sea, Caesarea Maritima at the ninth hour, where the cross calls all men to the victory of justification by faith, which is the message of the third angel. The message of the third angel is the message of the third woe of Islam that arrived at 9/11 in Balaam’s first encounter with the ass of Islam, then a doubling of strikes against the literal glorious land on October 7, 2023, and then the second strike at Nashville as Balaam navigates the ass of Islam through the vineyards of the ancient literal and modern spiritual glorious land. The third strike is the earthquake of the soon coming Sunday law. There Isaac is offered, there the disciples of John, a symbol of the great multitude who are given the white robes of martyrdom, heard and saw the works of the ensign. The midpoints of Genesis, Matthew and The Desire of Ages identify the sealing of the one hundred and forty-four thousand and the calling of the Gentiles.

Eri Ibulayimu, emirimu gya Kristo mu lunyiriri lwa Yokaana gikwatagana ne ssaddaaka ya Isaaka. Eri Peetero, olunyiriri lukoma mu Kayisaliya ku nnyanja, Kayisaliya Maritima mu ssaawa ey’omwenda, awamu omusaalaba we guyita abantu bonna eri obuwanguzi obw’okuyitibwa abatuukirivu olw’okukkiriza, bwe bubaka bwa malayika ow’okusatu. Obubaka bwa malayika ow’okusatu bwe bubaka bwa kabi ak’okusatu aka Isulaamu akajja ku 9/11 mu kusisinkana kwa Balaamu okwasooka n’endogoyi ya Isulaamu, ne kuddirirwa okukubibwa okwakubirizibwa emirundi ebiri ku nsi ey’ekitiibwa eyennyini ku October 7, 2023, era oluvannyuma okukubwa okw’okubiri e Nashville nga Balaamu atambuza endogoyi ya Isulaamu ng’ayita mu nsuku z’emizabbibu ez’ensi ey’ekitiibwa ey’edda eyennyini n’ey’omwoyo ey’omulembe guno. Okukubwa okw’okusatu kwe kutekemuka kw’ensi okw’etteeka lya Ssande erigenda okujja amangu. Eyo Isaaka gye waweereddwaayo, eyo abayigirizwa ba Yokaana, akabonero k’ekibiina ekinene abaaweebwa ebyambalo ebyeru eby’okuttibwa olw’okukkiriza, kwe baawulira ne balaba emirimu gy’akabonero. Ebitundu eby’omu makkati eby’Olubereberye, Matayo ne The Desire of Ages biraga okuteekebwako akabonero kw’abantu emitwalo kikumi mu obunaana mu enkumi nnya n’okuyitibwa kw’ab’amawanga.

The explanation given by Christ to Nicodemus was the work of the wind, though its work is unseen.

Okunnyonnyola Kristo kwe yawa Nikodemo kwali mulimu gwa mpewo, newankubadde omulimu gwayo tegulabika.

> “Nicodemus was still perplexed, and Jesus used the wind to illustrate His meaning: ‘The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is everyone that is born of the Spirit.”

> “Nikoodemo yali akyabuziddwa nnyo, era Yesu n’akozesa empewo okulaga amakulu ge nti: ‘Empewo efuuyira gy’eyagala, era owulira eddoboozi lyayo, naye toyinza kumanya gy’eva n’gy’egenda: bwe kityo bw’ali buli muntu azaalibwa Omwoyo.’”

> “The wind is heard among the branches of the trees, rustling the leaves and flowers; yet it is invisible, and no man knows whence it comes or whither it goes. So with the work of the Holy Spirit upon the heart. It can no more be explained than can the movements of the wind. A person may not be able to tell the exact time or place, or to trace all the circumstances in the process of conversion; but this does not prove him to be unconverted. By an agency as unseen as the wind, Christ is constantly working upon the heart. Little by little, perhaps unconsciously to the receiver, impressions are made that tend to draw the soul to Christ. These may be received through meditating upon Him, through reading the Scriptures, or through hearing the word from the living preacher. Suddenly, as the Spirit comes with more direct appeal, the soul gladly surrenders itself to Jesus. By many this is called sudden conversion; but it is the result of long wooing by the Spirit of God,—a patient, protracted process.

> “Empewo ewulirwa mu matabi g’emiti, ng’esasamaza ebikoola n’ebimuli; naye yo terabika, era tewali muntu amanyi gy’eva newaakubadde gy’egenda. Bwe kityo bwe kiri n’omulimu gwa Mwoyo Omutukuvu ku mutima. Tekisoboka kugunnyonnyola okusinga bwe kisoboka okunnyonnyola entambula y’empewo. Omuntu ayinza obutasobola kwogera kiseera ddala oba ekifo ddala, newaakubadde okulondoola embeera zonna mu nkola y’okukyuka; naye ekyo tekikakasa nti teyakyuse. Mu nkola etalabika ng’empewo, Kristo akolera bulijjo ku mutima. Mpola mpola, mpozzi nga n’oyo agifuna tamanyi, ebifaananyi bikolebwa ebisikiriza emmeeme okujja eri Kristo. Bino biyinza okufuna okuyita mu kumufumiitirizaako, okuyita mu kusoma Ebyawandiikibwa, oba okuyita mu kuwulira ekigambo okuva eri omubuulizi omulamu. Amangu ago, ng’Omwoyo ajja n’okwegayirira okusingawo obutereevu, emmeeme ne yeewaayo n’essanyu eri Yesu. Bangi kino bakiyita okukyuka okw’amangu; naye kiba kivudde mu kusendasenda kwa Mwoyo wa Katonda okw’ekiseera ekiwanvu,—enkola ya bugumiikiriza, egenda mu maaso okumala ebbanga ddene.

> “While the wind is itself invisible, it produces effects that are seen and felt. So the work of the Spirit upon the soul will reveal itself in every act of him who has felt its saving power. When the Spirit of God takes possession of the heart, it transforms the life. Sinful thoughts are put away, evil deeds are renounced; love, humility, and peace take the place of anger, envy, and strife. Joy takes the place of sadness, and the countenance reflects the light of heaven. No one sees the hand that lifts the burden, or beholds the light descend from the courts above. The blessing comes when by faith the soul surrenders itself to God. Then that power which no human eye can see creates a new being in the image of God.” The Desire of Ages, 172, 173.

> “Nga empewo yennyini teerabika, evaamu ebikolwa ebirabika era ebitegeerekeka. Bwe kityo omulimu gw’Omwoyo ku mwoyo gw’omuntu gunaayerabikiranga mu buli kikolwa ky’oyo awulidde amaanyi gaagwo agalokola. Omwoyo wa Katonda bw’akwata omutima, akyusa obulamu. Ebirowoozo eby’ekibi biveebwawo, n’ebikolwa ebibi birekebwawo; okwagala, obwetowaze, n’emirembe bitwala ekifo ky’obusungu, obuggya, n’empaka. Essanyu litwala ekifo ky’ennaku, era n’amaaso galaga ekitangaala eky’omu ggulu. Tewali alaba mukono oguggyako omugugu, newakubadde okulengera ekitangaala nga kikka okuva mu mpya ez’omu ggulu. Omukisa gujja omwoyo bwe gweewaayo eri Katonda olw’okukkiriza. Awo amaanyi ago ge watali liiso lya muntu liyinza kulaba gatonda omuntu omuggya mu kifaananyi kya Katonda.” The Desire of Ages, 172, 173.

At 9/11 the latter rain began to sprinkle. At 9/11 Islam, represented as the “east wind” in Bible prophecy arrived as the sealing of the one hundred and forty-four thousand began. The latter rain, which is a message represented as the “golden oil” that descends from Zechariah’s two golden pipes, began the calling of Laodicean Seventh-day Adventists unto repentance. The wind of the Holy Spirit began its work of teaching all things that are written, and employing the message of Jeremiah’s old paths to speak to the hearts of blind Laodiceans. The work of the Holy Spirit represented to Nicodemus explained more fully, the “step by step,” “work necessary to be done in the hearts of all who would inherit the kingdom of heaven.” The process was compared to the work of the wind by Christ, and the process occurs during the period of “the east wind,” that arrived at 9/11. Isaiah addresses this same period in terms of the rough wind.

Ku 9/11 enkuba ey’oluvannyuma yatandika okutonnya. Ku 9/11 Obusiraamu, obukiikiriddwa ng’“embuyaga ey’ebuvanjuba” mu bunnabbi bwa Bayibuli, bwatuuka ng’okuteekebwako akabonero okw’abantu obukumi kikumi mu emitwalo amakumi ana mu enkumi nnya kutandika. Enkuba ey’oluvannyuma, nga bwe buli obubaka obukiikiriddwa ng’“amafuta aga zzaabu” agakka okuva mu miyungo ebiri egya zzaabu ebya Zekkaliya, yatandika okuyita Ab’adiventiista Ab’omusanvu ab’e Laodikiya okwenenya. Embuyaga ya Omwoyo Omutukuvu yatandika omulimu gwayo ogw’okuyigiriza ebintu byonna ebyawandiikibwa, era n’okukozesa obubaka bw’amakubo amakadde obwa Yeremiya okwogera n’emitima gy’Ab’e Laodikiya abazibe b’amaaso. Omulimu gwa Omwoyo Omutukuvu, ogwakiikirirwa eri Nikodemo, nga gunnyonnyoddwa mu bujjuvu obusingawo, gwe “mutendera ku mutendera,” “omulimu ogwetaagisa okukolebwa mu mitima gy’abo bonna abanaasikira obwakabaka obw’omu ggulu.” Enkola eno Kristo yagigeraageranya n’omulimu gw’embuyaga, era enkola eyo ebaawo mu kiseera ky’“embuyaga ey’ebuvanjuba,” eyatuuka ku 9/11. Isaaya ayogera ku kiseera kino kye kimu mu bigambo eby’embuyaga ey’amaanyi.

> In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Isaiah 27:8, 9.

> Mu kigero, bwe kimera ne kifuluma, oliggyamu empaka nakyo: azizikiza empewo ye enkambwe ku lunaku lw’empewo ey’obuvanjuba. Kale olw’ekyo obutali butuukirivu bwa Yakobo bulitukuzibwa; era kino kye kibala kyonna eky’okuggyawo ekibi kye; bw’alifuula amayinja gonna ag’ekyoto okuba ng’amayinja ag’omusenyu agamenyebwamenyebwa, ensuku z’amasabo n’ebifaananyi tebiriyimirira. Isaaya 27:8, 9.

All the prophets align with one another in the latter days, and Isaiah’s “rough wind” is John’s winds of strife that are held in check during the sealing of the one hundred and forty-four thousand. Isaiah’s rough wind is the east wind that is “stayed” in Isaiah’s testimony, and held in check in John’s. John’s winds of strife are held while God’s people are sealed, and Isaiah’s east wind is identified as the period when “the iniquity of Jacob” is “purged.” The Hebrew word “purged” means atoned for. John’s sealing is the same as Ezekiel chapter nine and is the same as the purging of Jacob’s iniquity. The angel who goes through Jerusalem placing a mark upon those that sigh and cry is the angel who ascends from the “east.”

Bannabbi bonna bakkiriziganya bokka na bokka ku nnaku ez’oluvannyuma, era “empewo ye ey’amaanyi” eya Isaaya ye mpewo za Yokaana ez’entalo ezikuumibwa obutayitirira mu kiseera eky’okussaako akabonero ku bantu emitwalo kikumi mu enkumi amakumi ana mu bina. Empewo ya Isaaya ey’amaanyi ye mpewo ey’ebuvanjuba “eyakomya” mu bujulirwa bwa Isaaya, era ekuumibwa obutayitirira mu bwa Yokaana. Empewo za Yokaana ez’entalo zikuumibwa nga abantu ba Katonda bassaako akabonero, era empewo ya Isaaya ey’ebuvanjuba emanyiddwa ng’ekiseera “obutali butuukirivu bwa Yakobo” lwe “buggyibwawo.” Ekigambo ky’Olwebbulaniya “buggyibwawo” kitegeeza okutangirirwa. Okussaako akabonero kwa Yokaana kye kimu ne Ezeekyeri essuula ey’omwenda era kye kimu n’okuggyibwawo kw’obutali butuukirivu bwa Yakobo. Malayika ayita mu Yerusaalemi ng’ateeka akabonero ku abo abasinda era abakaaba, ye malayika alinnya okuva ebuvanjuba.

> And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.

> Awo oluvannyuma lw’ebyo ne ndaba bamalayika bana nga bayimiridde ku nsonda ennya ez’ensi, nga bakutte empewo ennya ez’ensi, empewo ereme okufuuwa ku nsi, newaakubadde ku nnyanja, newaakubadde ku muti gwonna. Ne ndaba malayika omulala ng’alinnya ng’ava e buvanjuba, ng’alina akabonero ka Katonda omulamu: n’akaaba n’eddoboozi ddene eri bamalayika abana, abaweebwa okwonoonera ensi n’ennyanja, ng’agamba nti, Temwonoonanga nsi, newaakubadde ennyanja, newaakubadde emiti, okutuusa lwe tulissa akabonero ku baddu ba Katonda waffe mu byenyi byabwe. Okubikkulirwa 7:1–3.

The angel is Christ and He ascended at the end of forty days of teaching the disciples face to face in the Pentecostal season, and He ascends at the feast of trumpets in Leviticus twenty-three at the end of the thirty days of face-to-face teaching with the priests who are represented by the number thirty.

Malayika oyo ye Kristo, mpe amataki na nsuka ya mikolo ntuku minei ya koteya bayekoli elongi na elongi na eleko ya Pentekote; mpe amataka na elambo ya bakelelo na Baebele 23 na nsuka ya mikolo ntuku misato ya koteya elongi na elongi na banganga-nzambe oyo bazali komonisama na motango ntuku misato.

2026 is the midterm elections, and the elections have already been confirmed as prophetic waymarks. Without the Democrats stealing the election of 2020 Trump would not have fulfilled the enigma of Rome. The enigma of Rome being that it is eighth and is of the seven. That enigma identifies Trump as the representative of the image of the beast, who always comes up eighth, yet is of the seven. In Daniel seven, three of pagan Rome’s ten horns needed to be removed for the little horn to ascend. There papal Rome came up as the eighth among seven other horns, yet it came forth from pagan Rome, for it was to be of the seven. In Daniel eight the Medo-Persian empire was represented by two horns, then Greece was a single horn, that when broken produced four horns, thus before Rome arrives there have been seven horns, and the little horn of Rome is the eighth. There are other witnesses to the fact that Rome always comes up eighth and is of the seven, but the enigma’s primary point of reference is Revelation chapter seventeen.

2026 gwe mwaka gw’ebyokulonda eby’omu makkati g’ekiseera, era ebyokulonda ebyo byakakasibwa dda ng’obubonero obw’obunnabbi obulaga ekkubo. Singa Abademokulati tebaabba kulonda kwa 2020, Trump teyandituukirizza kyama kya Rooma. Kyama kya Rooma kwe kuba nti ya munaana era ya mu musanvu. Ekyo kyama kiraga Trump ng’omukiise w’ekifaananyi ky’ensolo, oyo bulijjo ajja ng’ow’omunaana, naye nga wa mu musanvu. Mu Danyeri essuula ey’omusanvu, amayembe asatu ku mayembe kkumi aga Rooma ey’obupagaani gaalina okuggyibwawo okulaba ng’ehembe ettono lirinnya. Eyo Rooma eya bapapa yavaayo ng’ey’omunaana wakati mu mayembe amalala musanvu, naye n’efuluma okuva mu Rooma ey’obupagaani, kubanga yali ya kuba wa mu musanvu. Mu Danyeri essuula ey’omunaana, obwakabaka bwa Medo-Pasiya bwakiikirirwa amayembe abiri, oluvannyuma Buyonaani ne buba ehembe limu, eryaweebwa bwe lyamenyebwa ne lifulumya amayembe ana, bwe kityo nga Rooma tennajja nga wabaddewo amayembe musanvu, era ehembe ettono erya Rooma lye ly’omunaana. Waliwo n’abajulirwa abalala eri amazima nti Rooma bulijjo evaayo ng’ey’omunaana era nga ya mu musanvu, naye ekifo ekikulu eky’okujulirwako eky’ekyama kiri mu Okubikkulirwa essuula eya kkumi n’omusanvu.

> And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:9–11.

> Era eno eyeri obedo ki mwo. Ginywegi abiro gin pe abiro, ma kwede nyako dong bedo iye. Kadi dong, tye kabaka abiro: abic onongo gupoto, acel tye; dok mukene pe pud obino; ka obino, myero obed kanyutu matidi. Kacel ki lubbe ma onongo tye, dok kombedi pe tye, en aye me aryo wiye, ento oaa i kine abiro, dok odok i lal. Yabo me Neno 17:9–11.

The stolen election of 2020 identified an election as a prophetic waymark. A second witness to this fact is with President Carter. Reagan was the first of the presidents that lead to Trump being the eighth that is of the seven, as he forms an image of Rome. Reagan was the first of the line of eight presidents since the time of the end in 1989. 1989 was fulfilled in Daniel eleven, verses one through four, and it sets forth the testimony of the richest president. Reagan was preceded by the worst President in history up to that point. Carter left office with a crisis of Islam unresolved. Forty-seven years later and Trump is currently resolving the problem left to Reagan by the Democrat Carter. Because the first and alpha Reagan was a Republican typifying a Republican at the ending and omega, Trump would also need to inherit a crisis of Islam created by the previous Democrat president, who would of prophetic necessity be the worst president in history up to that point. Obama, of course fulfilled all those prophetic characteristics, and so did Biden. In order for Reagan to typify the last, he also had to typify not only the eighth, but also the sixth. In doing so the Lion of the tribe of Judah had to control the elections to secure a progression of failed presidencies that preceded Trump in both instances. The elections are a prophetic waymark, and 2026 is the midterms for the president that is the eighth that is of the seven.

Akubiddwa okwawula kwa 2020 kwalaga okulonda ng’akabonero k’obunnabbi. Obujulizi obw’okubiri obulaga ensonga eno buli ku Pulezidenti Carter. Reagan ye yasooka mu bakulembeze abaleeta ku Trump okuba ow’omunaana alimu ku musanvu, kubanga akola ekifaananyi kya Rooma. Reagan ye yali ow’olubereberye mu lunyiriri lw’abapulezidenti munaana okuva ku kiseera eky’enkomerero mu 1989. Mu 1989 mwatuukirizibwa mu Danyeri essuula kkumi n’emu, ennyiriri emu okutuuka ku nnya, era kiteeka mu maaso obujulizi bwa pulezidenti asinga obugagga. Reagan yassookebwako Pulezidenti eyasinga obubi mu byafaayo okutuuka mu kiseera ekyo. Carter yava mu ofiisi ng’obuzibu bw’Obusiraamu tebunnagonjoolwa. Oluvannyuma lw’emyaka amakumi ana mu musanvu, kaakano Trump ali mu kugonjoola ekizibu ekyalekerwa Reagan Omudemokulati Carter. Kubanga Reagan ow’olubereberye era alufa yali Murepubulikaani ng’akikirira Murepubulikaani ku nkomerero era omega, Trump naye kyandibadde kyetaagisa okusikira obuzibu bw’Obusiraamu obwatondebwa Pulezidenti Omudemokulati eyamukulembera, eyalina olw’obwetaavu bw’obunnabbi okuba pulezidenti eyasinga obubi mu byafaayo okutuuka mu kiseera ekyo. Obama, mazima ddala yatuukiriza ennono zonna ezo ez’obunnabbi, era ne Biden bw’atyo. Reagan okusobola okukikirira ow’enkomerero, yalina okukikirira si wa munaana wokka, wabula era n’ow’omukaaga. Mu kukola ekyo, Empologoma ey’omu kika kya Yuda yalina okufuga okulonda okusobola okukakasa okugenda mu maaso kw’obupulezidenti obwafaalirira obwasooka Trump mu mbeera zombi. Okulonda kabonero ka bunnabbi, era 2026 bye by’okulonda eby’omu makkati g’ekiseera kya pulezidenti oyo ali ow’omunaana alimu ku musanvu.

The two-hundred and fifty year line of the United States began in 1776 and culminates in 2026. The two-hundred and fifty year line of 457 BC culminated in 207 BC, between verses eleven and fifteen, the battles of Raphia and Panium. Raphia is prophetically aligned with Genesis seventeen covenant of circumcision, and Panium is prophetically aligned with Matthew sixteen’s covenant of the one hundred and forty-four thousand. 2026, aligns with 207 BC, between verses eleven and fifteen—between Raphia and Panium, which is also between God’s first covenant with a chosen people and God’s last covenant with a chosen people.

Olunyiriri olw’emyaka ebikumi bibiri mu ataano olw’Amerika ey’Emagatte lwatandika mu 1776 ne lutuuka ku ntikko mu 2026. Olunyiriri olw’emyaka ebikumi bibiri mu ataano olw’e 457 BC lwatuuka ku ntikko mu 207 BC, wakati w’ennyiriri ekkumi n’emu ne kkumi na ttaano, entalo ez’e Raphia ne Panium. Raphia, mu ngeri ey’obunnabbi, ekwatagana n’endagaano ey’okukomola eya mu Olubereberye essuula kkumi na musanvu, era Panium, mu ngeri ey’obunnabbi, ekwatagana n’endagaano ey’abo emitwalo kikumi mu ana mu enkumi nnya eya mu Matayo essuula kkumi na mukaaga. 2026 ekwatagana ne 207 BC, wakati w’ennyiriri ekkumi n’emu ne kkumi na ttaano—wakati wa Raphia ne Panium, era era wakati w’endagaano ya Katonda ey’olubereberye n’abantu abalondeddwa ne ndagaano ya Katonda ey’oluvannyuma n’abantu abalondeddwa.

The two-hundred and fifty year lines that end at the midpoint of 207 BC and 2026 align with the two-hundred and fifty year line of persecution that began when the city of Rome burned in the year 64. Beginning there, seven years of warning of the coming destruction, by a strange man were proclaimed to the inhabitants of Jerusalem. When the year seventy arrived and Jerusalem was destroyed God’s church was scattered and they spread the gospel to the entire world. At the same time that the church of Ephesus was proclaiming the Pentecostal message of the resurrection, the persecution represented by the church of Smyrna began, for the two churches of prophetic necessity would run parallel for a period of time. Paul was a leader of the prophetic church of Ephesus, yet he penned of both histories.

Ennyiriri ez’emyaka ebikumi bibiri mu ataano eziggwera ku makkati ga 207 BC ne 2026 zikwatagana n’olunyiriri olw’emyaka ebikumi bibiri mu ataano olw’okuyigganyizibwa olwatandika ekibuga Roma bwe kyayokebwa mu mwaka 64. Okuva awo, emyaka musanvu egy’okulabula ku kuzikirizibwa okwajja, ng’erangirirwa omusajja atali wa bulijjo, gyalangirirwa eri abatuuze b’e Yerusaalemi. Omwaka nsanvu bwe gwatuuka era Yerusaalemi ne buzikirizibwa, ekkanisa ya Katonda n’esaasaana, ne babuulira ensi yonna enjiri. Mu kiseera kye kimu ekkanisa y’e Efeso lwe yali eranga obubaka bwa Pentekoote obw’okuzuukira, okuyigganyizibwa okwakiikirirwa ekkanisa ya Sumuna ne kutandika, kubanga olw’obwetaavu obw’obunnabbi ekkanisa zombi zaali ziddira wamu okumala ekiseera. Pawulo yali mukulembeze w’ekkanisa ey’obunnabbi ey’e Efeso, naye yawandiika ku byafaayo byombi.

> Persecutions, afflictions, which came unto me at Antioch, at Iconium, at Lystra; what persecutions I endured: but out of them all the Lord delivered me. Yea, and all that will live godly in Christ Jesus shall suffer persecution. 2 Timothy 3:11, 12.

> Okuyigganyizibwa n’okubonyaabonyezebwa ebyajjira gye ndi mu Antiyokiya, mu Ikonio, mu Lusitula; okuyigganyizibwa bwe nnavumirira: naye Mukama yannunula mu ebyo byonna. Weewaawo, era bonna abalyagala okutambulira mu kutya Katonda mu Kristo Yesu baliyigganyizibwa. 2 Timoseewo 3:11, 12.

A.T. Jones identifies the two-hundred and fifty year period that begins in the year 64 and ends at the Edict of Milan in 313. For those years persecution against God’s people was carried on by pagan Rome, but the message to the church in Smyrna identified ten days, that represent the very worst persecution of that period.

A.T. Jones alaga ebbanga ery’emyaka ebikumi bibiri mu ataano eritandika mu mwaka 64 ne likoma ku Kiragiro kya Milan mu 313. Mu myaka egyo okuyigganyizibwa ku bantu ba Katonda kwakolebwa Rooma ey’abapagaani, naye obubaka obwaweebwa ekkanisa ey’e Smurna bwalaga ennaku kkumi, ezikiikirira okuyigganyizibwa okusingira ddala obubi mu kiseera ekyo.

> Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:10.

> Totya ebigambo ebyo byonna by’onoobonaabona ku byo; laba, Setaani alisuula abamu ku mmwe mu kkomera, mulyoke mukemebwe; era munaabanga n’okubonyaabonyezebwa ennaku kkumi: beeranga mwesigwa okutuusa ku kufa, nange nnaakuwa engule ey’obulamu. Okubikkulirwa 2:10.

That period of persecution represented by the Emperor Diocletian was for ten years, beginning in 303 and ending in 313, when the Emperor Constantine the Great was ruling, as he would be at the first Sunday law of 321, and when he divided Rome into east and west in 330. 313 was prophetically marked by the diplomatic marriage in Milan when Emperor Constantine (ruler of the West) arranged the marriage of his half-sister, Flavia Julia Constantia to Licinius, the emperor who controlled the eastern (or soon-to-be eastern) part of the Roman Empire. The marriage was symbolically ended when Constantine divided the kingdom into east and west in 330.

Mu kiseera ekyo eky’okuyigganyizibwa ekyakiikirirwanga Omufuzi Diocletian, kyamala emyaka kkumi, nga kitandika mu 303 ne kiggwa mu 313, mu kiseera Omufuzi Constantine Omukulu lwe yali afuga, nga bwe yali agenda okuba mu kiseera ky’etteeka eryasooka ery’Olw’omukaaga mu 321, era mu kiseera bwe yagabanya Rooma mu buvanjuba n’obugwanjuba mu 330. Omwaka 313 gwalambikibwa mu ngeri ey’obunnabbi olw’obufumbo obw’ebyobufuzi obwakolebwa e Milan, Omufuzi Constantine (eyafuganga Obugwanjuba) bwe yategeka obufumbo bwa mwannyina omuto ow’omu lubuto lumu, Flavia Julia Constantia, ne Licinius, omufuzi eyali afuga ekitundu eky’ebuvanjuba (oba ekyali kigenda okufuuka eky’ebuvanjuba mangu) eky’Obwakabaka bwa Rooma. Obufumbo obwo bwakomekkerezebwa mu ngeri ey’akabonero Constantine bwe yagabanya obwakabaka mu buvanjuba n’obugwanjuba mu 330.

Nero’s 250-year period begins with a seven-year period that begins and ends with a siege that typifies the end of the world. At the end of the period there was a distinct ten years of persecution. The period began in the time of Ephesus, then covered the history of Smyrna until Constantine’s church of compromise, when the church of Pergamos arrived in 313.

Ekiseera kya Nero eky’emyaka 250 kitandika n’ekiseera eky’emyaka musanvu, ekitandika era ne kiggwaako n’okuzingiza ekifaananyiriza enkomerero y’ensi. Ku nkomerero y’ekiseera ekyo waabangawo emyaka kkumi egy’enjawulo egy’okuyigganyizibwa. Ekiseera ekyo kyatandika mu biro bya Efeso, ne kiryoka kyebikka ku byafaayo bya Sumuna okutuusa ku kkanisa ya Konisitantiini ey’okukolagana n’okukkiriza okwonooneka, mu kiseera kkanisa ya Perugamo lwe yatuuka mu 313.

Those seventeen years from 313 to 330 find their counterpoint in the history of Raphia and Panium, where the battle of 217 BC and the battle of 200 BC are separated by seventeen years. At the battle of Raphia, Ptolemy prevailed, but he would be dead and gone before the battle of Panium. Yet he reigned for seventeen years from 221 BC unto 204 BC. Three lines of 250 years tied together by three seventeens force the consideration that 313 aligns with 2026.

Emyaka egyo kkumi na musanvu okuva mu 313 okutuuka mu 330 gifuna eky’okugeraageranya kyagyo mu byafaayo bya Raphia ne Panium, nga olutalo olw’omwaka 217 BC n’olutalo olw’omwaka 200 BC byawukaniddwa emyaka kkumi na musanvu. Mu lutalo lwa Raphia, Ptolemy yawangula, naye yandibadde amaze okufa n’okuggwaawo nga lutalo lwa Panium terunnabaawo. Kyokka yafuga okumala emyaka kkumi na musanvu okuva mu 221 BC okutuuka mu 204 BC. Ennyiriri ssatu ez’emyaka 250 ezisibiddwa wamu na kkumi na musanvu ssatu ziwaliriza okulowooza nti 313 ekwatagana ne 2026.

313 was a distinct transition from persecution unto compromise, thus marking 313 as a symbol of a change of some prophetic nature that was typified by the change from Smyrna to Pergamos. The first step was represented by a diplomatic marriage that ended in divorce seventeen years later. The second step was the first Sunday law. Inspiration informs us that the Sunday law is preceded by a progressive step by step process that includes Sunday laws that precede the Sunday law defined as forcing you to observe Sunday and also persecuting you for observing God’s seventh-day Sabbath.

313 kyali kyuka okw’enjawulo okuva mu kuyigganyizibwa okudda mu kukkiriziganya okw’okwefaananyiriza, bwe kityo ne kulaga 313 ng’akabonero akalaga enkyukakyuka ey’obunnabbi ey’ekika ekimu, eyali eragiddwa mu nkyukakyuka okuva ku Simula okudda e Perugamo. Eddaala eryasooka lyakiikirirwa obufumbo obw’ebyobufuzi obwaggwa mu kwawukana emyaka kkumi na musanvu oluvannyuma. Eddaala eryokubiri lyali tteeka eryasooka ery’olunaku lwa Ssande. Okuluŋŋamizibwa kututegeeza nti etteeka lya Ssande likulemberwa enkola ey’emitendera emitono n’emitono egenda mu maaso, omuli amateeka ga Ssande agakulembera etteeka lya Ssande erinnyonnyoddwa ng’okukuwaliriza okukwata Ssande era n’okukuyigganya olw’okukwata Ssabbiiti ya Katonda ey’olunaku olw’omusanvu.

> “If the reader would understand the agencies to be employed in the soon-coming contest, he has but to trace the record of the means which Rome employed for the same object in ages past. If he would know how papists and Protestants united will deal with those who reject their dogmas, let him see the spirit which Rome manifested toward the Sabbath and its defenders.

> “Ka omusomi ayagala okutegeera ebikozesebwa ebirina okukozesebwa mu mpaka eziri okusemberera okujja, ky’alina okukola kwe kugoberera ebyawandiikibwa eby’engeri Rooma gye yakozesa olw’ekigendererwa kye kimu mu mirembe egyayita. Bw’ayagala okumanya engeri Abakatuliki n’Abapolotesitante nga bwegattiddwa gye banaakolamu eri abo abagaana enjigiriza zaabwe, ka alabe omwoyo Rooma gwe yalaga eri Ssabbiiti n’abo abaagiwolerezanga.”

> “Royal edicts, general councils, and church ordinances sustained by secular power were the steps by which the pagan festival attained its position of honor in the Christian world. The first public measure enforcing Sunday observance was the law enacted by Constantine. (A.D. 321.) This edict required townspeople to rest on ‘the venerable day of the sun,’ but permitted countrymen to continue their agricultural pursuits. Though virtually a heathen statute, it was enforced by the emperor after his nominal acceptance of Christianity.” The Great Controversy, 573, 574.

> “Amateeka ga bakabaka, enkiiko ez’awamu ez’ekkanisa, n’ebiragiro by’ekkanisa ebyawagirwa amaanyi ag’obufuzi bw’ensi, bye byali emitendera omukolo ogw’obupagaani kwe gwatuukira okufuna ekifo eky’ekitiibwa mu nsi ey’Ekikristaayo. Ekigero ekisooka eky’olukale ekyawaliriza okukwatanga Ssande kyali etteeka eryateekebwawo Konstantino. (A.D. 321.) Ekiragiro kino kyali kyetaagisa ab’omu bibuga okuwummula ku ‘lunaku olw’ekitiibwa olwa njuba,’ naye ne kikkiriza ab’omu byalo okwongera mu mirimu gyabwe egy’obulimi. Newankubadde nga mu mazima kyali kiragiro kya buheesi, kyateekebwanga mu nkola omufuzi ono oluvannyuma lw’okukkiriza kwe okw’erinnya obwereere okw’Obukristaayo.” The Great Controversy, 573, 574.

The Edict of Milan in 313, was the “royal edict” that was followed by “general councils and church ordinances sustained by secular power were the steps.” These were progressive steps which led to the first Sunday law in 321. One of those steps is “church ordinances,” such as Sunday observance, “sustained by secular power.” The period of 1888 identifies a series of Sunday laws introduced into the Senate by Senator Blair that never went anywhere, but during the same history several states were passing state enforced Sunday laws. These two witnesses identify 313 as a waymark where “royal edicts,” such as an executive order would mark a transition in the history of the earth beast, who is destined to speak as a dragon.

Ekiragiro kya Milan mu mwaka gwa 313, kyali “ekiragiro kya kabaka” ekyakwatibwaako “n’ensonga zonna ez’amakanisa n’ebiragiro by’ekkanisa ebyawagirwa amaanyi g’obwakabaka, byali emitendera.” Ezo zaali ntambula ez’omutendera ku mutendera ezaaleeta ku tteeka eryasooka ery’olunaku lwa Ssande mu 321. Omu ku mitendera egyo gwe “ebiragiro by’ekkanisa,” gamba ng’okukwata Ssande, “ebyawagirwa amaanyi g’obwakabaka.” Ekiseera kya 1888 kiraga olukalala lw’amateeka ga Ssande agaaleetebwa mu Senate Omuseneta Blair, naye ne gatagenda mu maaso; naye mu mboozi y’emu, amawanga agamu gaali gayisa amateeka ga Ssande agassibwako amaanyi ga gavumenti z’amawanga ago. Abajulirwa bano bombi balaga 313 ng’akabonero k’ekkubo awali “ebiragiro bya bakabaka,” ng’ekiragiro ky’omukulembeze ekifuluma mu buyinza bwe, ekyandimaze okulaga enkyukakyuka mu byafaayo by’ensolo ey’oku nsi, eyateekebwawo okwogera ng’ogusota.

When the United States speaks as a dragon it ends as the sixth kingdom of Bible prophecy, and it does by speaking the same as it did in the beginning of its reign as the sixth kingdom. In 1798, the United States passed the Alien and Sedition Acts, that typified the Sunday law. The Alien and Sedition Acts of 1798 were the third of three steps that began in 1776 with the Declaration of Independence followed by the Constitution in 1789. Those three steps align with 313, 321 and 330.

Amerika bwe yogera ng’ogusota, ekomekkereza ng’obwakabaka obw’omukaaga obw’obunnabbi bwa Bayibuli, era ekikola nga bw’eyogera mu ngeri y’emu nga bwe yakola ku lubereberye bw’obufuzi bwayo ng’obwakabaka obw’omukaaga. Mu 1798, Amerika yayisa Amateeka agakwata ku Bannaggwanga n’aga Ssediisyoni, agaali ekifaananyi eky’etteeka lya Ssande. Amateeka agakwata ku Bannaggwanga n’aga Ssediisyoni aga 1798 gaali ekitundu eky’okusatu ku mitendera esatu egyatandika mu 1776 n’Ekiwandiiko ky’Obwetwaze, ne kiddirirwa Ssemateeka mu 1789. Emitendera egyo esatu gikwatagana ne 313, 321 ne 330.

1776, 1789 and 1798 were all actions that are defined as speaking, for inspiration informs us that the “speaking of the nation is the action of its legislative and judicial authorities.” 313, 321 and 330 are all waymarks associated with Constantine the Great. The ending of ancient literal Israel, both the northern and southern kingdoms, is symbolized as a divorce, which is what is represented by 330. A divorce between east and west in a marriage that began seventeen years before, at the marriage of the Edict of Milan. At the Sunday law the United States will have filled up its cup of probationary time and it will be divorced from God in terms of its prophetic purpose, as typified by the land flowing with milk and honey for ancient Israel. Inspiration says national apostasy is followed by national ruin. That happens when God divorces the glorious land as represented by the year 330. From the marriage of 313 unto the first in a series of escalating Sunday laws in 321 unto the divorce of 330. 1776 aligns with 313, and 1789 aligns with 321 and 1798 aligns with 330.

1776, 1789 ne 1798 byonna byali bikolwa ebitegeezebwa ng’okwogera, kubanga obuluŋŋamya bututegeeza nti “okwogera kw’eggwanga kye kikolwa ky’ab’obuyinza bwayo obw’okukola amateeka n’obw’obulamuzi.” 313, 321 ne 330 byonna bubonero bwa lugendo obukwatagana ne Konsitanteeni Omukulu. Enkomerero ya Isiraeri ey’edda eyennyini, obwakabaka bwombi obw’obukiika kkono n’obw’obukiika obwa ddyo, efaananyizibwa ng’okwawukana kw’abafumbo, era ekyo kye kitegeeza 330. Okwawukana wakati w’ebuvanjuba n’ebugwanjuba mu bufumbo obwatandika emyaka kkumi na musanvu nga teginnayitawo, ku bufumbo bw’Ekiragiro kya Milan. Ku tteeka lya Ssande, Amerika eriba etuukirizza ekikopo kyayo eky’ebiseera by’okugezesebwa, era eneeyawulibwa ku Katonda mu bikwata ku kigendererwa kyayo eky’obunnabbi, nga bwe kyafaananyizibwa ensi ekulukuta amata n’omubisi gw’enjuki eri Isiraeri ey’edda. Obuluŋŋamya bwogera nti obujeemu bw’eggwanga buvaako okuzikirira kw’eggwanga. Ekyo kibaawo Katonda bw’ayawula ensi ey’ekitiibwa nga bwe kiikirizibwa omwaka 330. Okuva ku bufumbo bwa 313 okutuuka ku lusooka mu lunyiriri lw’amateeka ga Ssande ageeyongera obukakali mu 321 okutuuka ku kwawukana kwa 330. 1776 ekwatagana ne 313, era 1789 ekwatagana ne 321 ate 1798 ekwatagana ne 330.

330 is also the fulfillment of the 360 years since the battle of Actium in 31 BC. Actium was Rome’s third obstacle and thus typifies the Sunday law where modern Rome conquers its second and third obstacles. At the waymark of 330 the battle of Panium joins the battle of Actium. The battle of Raphia in 217 BC aligns with the Ukrainian war in 2014, then in 2015 Trump launched his first presidential campaign, 2020 both horns of the earth beast were slain, 2023 they were both resurrected. 2024 the test of the foundations began and in 2025 the prophetic alliance of the eighth president and his papal counterpart were marked by their mutual inaugurations.

330 era nakyo kutuukirizibwa kw’emyaka 360 okuva ku lutalo lwa Actium mu mwaka 31 BC. Actium kyali kiziyiza kya Roma eky’okusatu, era bw’etyo kifaanana etteeka lya Ssande, mwe Roma ey’omulembe guno ewamba ebiziyiza byayo eby’okubiri n’eby’okusatu. Ku kabonero k’ekkubo aka 330, olutalo lwa Panium lwegatta ku lutalo lwa Actium. Olutalo lwa Raphia mu mwaka 217 BC lukwatagana n’olutalo lw’e Ukraine mu 2014, olwo mu 2015 Trump n’atandika olusooka lwe olw’okunoonya obwa Pulezidenti, mu 2020 amayembe gombi ag’ensolo ey’oku nsi ne gattibwa, mu 2023 byombi ne bizuukizibwa. Mu 2024 okukebera emisingi kwe kwatandika, era mu 2025 obumu obw’obunnabbi obwa pulezidenti ow’omunaana ne munne ow’obwapapa ne buteekebwako akabonero olw’okutikkirwa kwabwe okw’awamu.

We will continue these things in the next article.

Tunaayongera ku bintu bino mu kiwandiiko ekiddako.

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