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# The Hidden History of Verse Forty - Number Six

Ebyafaayo Ebikwekeddwa eby’Olunyiriri Olw’Amakumi Ana — Ennamba Mukaaga

Eleven

Kkumi na emu

Author

Jeff Pippenger

Published

April 2, 2026

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As we take up the study of the hidden history we will consider both the internal and external lines of prophecy that are now understood as aligning with the history from the time of the end in verse forty unto the Sunday law of verse forty-one. The internal line of that prophetic history is marked by the book of Revelation in chapter eleven and verse eleven. The external line is marked by the book of Daniel in chapter eleven verse eleven. The external line of Daniel eleven—verse eleven arrived in history in 2014, and the internal line of Revelation eleven—verse eleven arrived in history on December 31, 2023. The external line represents the Republican horn of the earth beast and the internal line represents the Protestant horn of the earth beast.

Nga bwe tutandika okunoonyereza ku byafaayo ebyekusifu, tunaalowooza ku miramwa gyombi egy’obunnabbi, egya munda n’egya bweru, kati egyategeerekeka ng’egikwatagana n’ebyafaayo okuva ku kiseera eky’enkomerero ekiri mu lunyiriri olw’amakumi ana okutuuka ku tteeka lya Ssande eryo mu lunyiriri olw’amakumi ana mu lulala. Omulamwa ogwa munda ogw’ebyafaayo eby’obunnabbi ogwo gulambikibwa ekitabo kya Okubikkulirwa mu ssuula ekkumi n’emu n’olunyiriri olw’ekkumi n’emu. Omulamwa ogwa bweru gulambikibwa ekitabo kya Danyeri mu ssuula ekkumi n’emu, olunyiriri olw’ekkumi n’emu. Omulamwa ogwa bweru ogwa Danyeri 11—olunyiriri 11 gwatuuka mu byafaayo mu mwaka gwa 2014, ate omulamwa ogwa munda ogwa Okubikkulirwa 11—olunyiriri 11 gwatuuka mu byafaayo nga 31 Desemba, 2023. Omulamwa ogwa bweru gukiikirira ejjembe lya Republikaani ery’ensolo ey’ensi, ate omulamwa ogwa munda gukiikirira ejjembe lya Pawulo n’abalala ery’ensolo ey’ensi.

## The United States

Amerika ey’Eggwanga Ekitabagana.

The book of Revelation identifies one primary nation as the subject of the latter days. That nation is the earth beast who forces the entire world to worship the papal sea beast. The book of Revelation identifies one primary nation, one confederacy of ten nations and one counterfeit church. The nation is the United States, the earth beast of chapter thirteen, the counterfeit church is the sea beast of chapter thirteen and the biblical ten-king confederacy of evil is the United Nations. Those three powers, represented as the dragon, the beast and the false prophet in Revelation sixteen, lead the world to Armageddon.

Ekitabo kya Okubikkulirwa kiraga eggwanga limu ery’oku ntikko ng’omulamwa gw’ennaku ez’oluvannyuma. Eggwanga eryo ye nsolo ey’oku nsi ewaliriza ensi yonna okusinzanga ensolo ey’omu nnyanja eya bapaapa. Ekitabo kya Okubikkulirwa kiraga eggwanga limu ery’oku ntikko, ekibiina eky’amawanga kkumi n’ekkanisa emu ey’obulimba. Eggwanga eryo ye Amerika, ensolo ey’oku nsi ey’essuula ey’ekkumi n’essatu; ekkanisa ey’obulimba ye nsolo ey’omu nnyanja ey’essuula ey’ekkumi n’essatu; era ekibiina kya bakabaka kkumi eky’obubi eky’omu Baibuli kye Kibiina ky’Amawanga Amagatte. Obuyinza obwo obusatu, obukiikirirwa ng’omusota, ensolo ne nnabbi ow’obulimba mu Okubikkulirwa kkumi na mukaaga, bikulembera ensi okugenda e Armagedoni.

They are each identified in Daniel eleven, verses forty to forty-five, where the counterfeit church comes to her end between the seas and the glorious holy mountain in verse forty-five, which geographically aligns with Revelation’s Armageddon. Verse forty begins in 1798 when the sea beast, that is the counterfeit church received a deadly wound and the passage ends with that resurrected sea beast, who is the whore of Revelation seventeen dying the second time, thus ending the passage right where it began. The primary nation in both the book of Revelation and Daniel, is the United States, the earth beast of Revelation thirteen’s chapter of rebellion. The earth beast is also the false prophet in chapter sixteen of Revelation, and in verse forty of Daniel eleven, it is the chariots, ships and horsemen.

Buli omu ku bo ayogerwako mu Danyeri ekkumi n’emu, ennyiriri amakumi ana okutuuka ku amakumi ana mu ttaano, awali ekkanisa ey’ebicupuli okutuka ku nkomerero yaayo wakati w’ennyanja n’olusozi olutukuvu olw’ekitiibwa mu lunyiriri olw’amakumi ana mu ttaano, ekikwatagana mu mbeera y’ensi ne Armagedoni ey’omu Kubikkulirwa. Olunyiriri olw’amakumi ana lutandika mu 1798, ensolo ey’omu nnyanja, kwe kugamba ekkanisa ey’ebicupuli, bwe yafuna ekiwundu ekitta; era ekitundu kino kikoma ku nsolo eyo ey’omu nnyanja eyazuukizibwa, ye malaaya ow’omu Kubikkulirwa kkumi na musanvu, ng’afa omulundi ogwokubiri, bwe kityo ekitundu ne kikoma ddala we kyatandikira. Eggwanga erisinga obukulu mu kitabo kya Kubikkulirwa ne mu Danyeri, ye Amerika, ensolo ey’oku ttaka ey’omu Kubikkulirwa essuula kkumi na ssatu ey’obujeemu. Ensolo ey’oku ttaka era ye nnabbi ow’obulimba mu ssuula kkumi na mukaaga eya Kubikkulirwa, era mu lunyiriri olw’amakumi ana olwa Danyeri ekkumi n’emu, ye amagaali, amaato n’abeebagala embalaasi.

## Half Truths are No Truth at All

Ebitundu by’Amazima si Mazima N’akatono

The nation that is the subject of both Daniel and Revelation in the latter days is the United States and Daniel chapter eleven begins by specifically identifying that nation’s final president. This truth is an established biblical fact which Laodicean Seventh-day Adventists reject by hiding behind a half-truth. The half truth they hide behind on this subject is their agreement that it is the United States that is both the earth beast of Revelation thirteen and also the false prophet of chapter sixteen; yet they refuse to see that Donald Trump is a primary subject of biblical prophecy in the latter days. God never changes and when He interacted with Egypt, Pharoah was a primary subject of the prophetic history, then with Babylon, Nebuchadnezzar and Belshazzar are named. Cyrus was named. Darius was named. The Bible specifically identifies the last ruler of the earth beast, and it is not a casual reference. Adventism knows who the United States is, in end-time prophecy, but cannot see that God addresses both the nation and its leader in every prophetic scenario, and all of those previous sacred histories illustrate the latter days.

Eggwanga erirambulwako mu Danyeri ne mu Okubikkulirwa mu nnaku ez’enkomerero ye Amerika, era essuula ey’ekkumi n’emu eya Danyeri etandika n’okwogerera ddala ku pulezidenti ow’enkomerero ow’eggwanga eryo. Amazima gano ge nsonga eyanywezebwa mu Bayibuli, naye Abadiventi b’Olunaku olw’Omusanvu ab’e Laodikiya bagagaana nga beekweka emabega w’ekitundu ky’amazima. Ekitundu ky’amazima kye beekweka emabega ku nsonga eno kwe kukkiriza kwabwe nti Amerika ye nsolo ey’oku nsi ey’omu Okubikkulirwa essuula ey’ekkumi n’essatu era era ye nnabbi ow’obulimba ow’omu ssuula ey’ekkumi na mukaaga; naye bagaana okulaba nti Donald Trump kye kimu ku byogerwako ebikulu eby’obunnabbi bwa Bayibuli mu nnaku ez’enkomerero. Katonda takyuka, era bwe yakolagana ne Misiri, Falaawo yali omu ku byogerwako ebikulu mu byafaayo eby’obunnabbi; oluvannyuma ne Babulooni, Nebukadduneeza ne Berusasali ne bo baayogerwako amannya. Kuulo yayogerwako erinnya. Daliyo yayogerwako erinnya. Bayibuli eraga bulungi omufuzi ow’enkomerero ow’ensolo ey’oku nsi, era si kwogerako kwokka okw’obutali bwa bulijjo. Obwadiventi bumanyi Amerika ky’eri mu bunnabbi obw’omu biro eby’enkomerero, naye tebukasobola kulaba nti Katonda ayogera ku ggwangga ne ku mukulembeze waalyo mu buli mbeera ey’obunnabbi, era nti ebyafaayo ebyo byonna eby’emikisa byolesa ennaku ez’enkomerero.

## Trump in the Final Vision

Kafulumya mu Kwolesebwa Okusembayo

Donald Trump is the first subject in Daniel’s final vision, which is the climax of all the prophetic visions, not simply in the book of Daniel, but the entire Bible.

Donald Trump gwe muntu asooka okwogerwako mu kwolesebwa kwa Danyeri okusembayo, kwe kusonga ku ntikko yonna ey’ebyolesebwa eby’obunnabbi, si mu kitabo kya Danyeri kyokka, wabula ne mu Bayibuli yonna.

The theme of the last vision of prophetic history within God’s Word is Donald Trump. He is the symbol that identifies the footsteps of the external latter-day prophecy of the hidden history of verse forty. He is also the link that identifies and establishes the internal line of the one hundred and forty-four thousand. The one hundred and forty-four thousand are the Protestant horn upon the earth beast of Revelation thirteen, and Donald Trump represents the Republican horn of the same beast. The beast is the Constitution of the United States as represented by the constitutional republican government that initially placed a separation between the two horns, but ultimately unites the horns into an image of the papal sea beast.

Omulamwa gw’okwolesebwa okusembayo okw’ebyafaayo eby’obunnabbi mu Kigambo kya Katonda ye Donald Trump. Ye kabonero akalambulula ebigere by’obunnabbi obw’ebiseera eby’enkomerero obw’ebweru obw’ebyafaayo ebikwekeddwa ebya lunyiriri ana. Era ye nkolagana eraga era eteesawo olunyiriri olw’omunda olw’abo emitwalo kikumi mu enkumi nnya mu enkumi nnya. Abo emitwalo kikumi mu enkumi nnya mu enkumi nnya ly’ejihembe ly’Abapolotesitante ku nsolo ey’oku nsi ey’Okubikkulirwa essuula kkumi na ssatu, era Donald Trump akiikirira ejihembe ly’Abalipabulikani ery’ensolo eyo yennyini. Ensolo ye Ssemateeka wa Amerika nga bwe gukiikirirwa gavumenti ya repabulika ey’awansi wa ssemateeka, eyasooka okuteekawo okwawukana wakati w’ejihembe ebbiri, naye ku nkomerero egatta amahembe ago ne gafuuka ekifaananyi ky’ensolo y’ennyanja eya Paapa.

Sister White repeatedly aligns Daniel chapter three’s golden image with the Sunday law of the latter days; so, who does Nebuchadnezzar represent? Adventism will inform you it is the United States, the earth beast of chapter thirteen of Revelation, which equates to identifying that it was Babylon that threw Shadrach, Meshak and Abednego into the fire. It was Nebuchadnezzar that the Bible identifies as the one who was responsible at the Sunday law, so who is Nebuchadnezzar, if it is not the president that rules when the soon coming Sunday law arrives?

Mwannyinaffe White emirundi n’emirundi agatta ekifaananyi kya zaabu eky’omu Danyeri essuula ey’okusatu n’etteeka lya Ssande ery’ennaku ez’oluvannyuma; kale, Nebukadduneeza akiikirira ani? Obuwangwa bw’Abadiventi bunaakugamba nti ye Amerika, ensolo ey’ensi ey’omu Okubikkulirwa essuula eya kkumi n’essatu, ekigeraageranyizibwa n’okwogera nti Babulooni ye yasuula Saddulaaka, Meesaki ne Abeduneego mu muliro. Nebukadduneeza ye oyo Bayibuli gw’eraga nti ye yali avunaanyizibwa ku kiseera ky’etteeka lya Ssande, kale Nebukadduneeza ye ani, bwe kiba nga si pulezidenti afuga ng’etteeka lya Ssande erigenda okujja mangu lituuse?

## Three

Ssatu

Daniel’s last vision, which is the vision of the Hiddekel River is broken into three chapters that each align with the characteristics of the three angels of Revelation fourteen. The three chapters represent the first, second and third angels, but they also represent Daniel’s last message. His first message of chapter one also represents the three angels of Revelation fourteen, and in so doing the signature of Alpha and Omega is placed upon chapter one and the vision of the Hiddekel River.

Okwolesebwa kwa Danyeri okusembayo, kwe kwolesebwa okw’Omugga Hiddekel, kwawuddwamu essuula ssatu nga buli emu ekwatagana n’engeri ezibonerwamu bamalayika abasatu ab’Okubikkulirwa ekkumi nnya. Essuula ezo essatu zikiikirira malayika ow’olubereberye, ow’okubiri, n’ow’okusatu, naye era zikiikirira obubaka bwa Danyeri obw’enkomerero. Obubaka bwe obusooka obuli mu ssuula esooka nabwo bukiikirira bamalayika abasatu ab’Okubikkulirwa ekkumi nnya, era bwe kityo akabonero ka Alufa ne Omega kateekebwa ku ssuula esooka ne ku kwolesebwa okw’Omugga Hiddekel.

Daniel’s last vision is set upon the framework of the Hebrew word “truth,” which is made up of the first, thirteenth and the last and twenty-second letter of the Hebrew alphabet. Chapter ten identifies Daniel as a student of prophecy who is transformed from a Laodicean unto a Philadelphian on the twenty-second day. Daniel is then empowered to understand the unsealed increase of knowledge represented in chapter twelve. The first and last chapters of the vision identify Daniel as a symbol of the one hundred and forty-four thousand, who are genuine students of prophecy.

Okwolesebwa kwa Danyeri okusembayo kuteekebwa ku nsengeka y’ekigambo ky’Olwebbulaniya “amazima,” ekikolebwa ennukuta esooka, ey’ekkumi n’essatu, n’ey’oluvannyuma era ey’amakumi abiri mu bbiri ez’ennukuta z’Olwebbulaniya. Essuula ey’ekkumi eraga Danyeri ng’omuyizi wa bunnabbi akyusibwa okuva mu mbeera ey’Abalawodikiya okutuuka mu ya Bafiraderufiya ku lunaku olw’amakumi abiri mu bbiri. Awo Danyeri n’alyoka aheebwa obusobozi okutegeera okwongerwa kw’okumanya okutaggiddwako kabonero okukiikirirwa mu ssuula ey’ekkumi n’ebiri. Essuula ezisooka n’ezisembayo ez’ekyolesebwa ziraga Danyeri ng’akabonero k’abantu emitwalo kkumi na nnya mu enkumi nnya, abali abayizi ba bunnabbi ab’amazima.

> “Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy.” Testimonies, volume 5, 708.

> “Oba nga abantu baakula batya mu magezi gaabwe ag’amagezi, aleme okulowooza wadde okumala akaseera nti tewali bwetaavu bwa kunoonyereza mu Byawandiikibwa mu ngeri enzijuvu era egenda mu maaso olw’okufuna omusana omusingako obungi. Nga abantu, tuyitiddwa buli omu ku ffe okuba abayizi ba bunnabbi.” Testimonies, voliyumu 5, 708.

Chapter one identifies the same truths of the Hiddekel River vision, and the Hiddekel River vision’s first chapter identifies the same truth as its third and last chapter. The book of Daniel bears the signature of Alpha and Omega for chapter one identifies the three step testing process of the everlasting gospel and so does chapter twelve. Then within the three chapters which make up Daniel’s final vision, the first chapter is the alpha and the third chapter is the omega. This aligns with Daniel’s first test of what food to eat and his third and final test when he was judged by Nebuchadnezzar after three years. Daniel one’s alpha test was over the methodology of Bible study as represented by eating either the Babylonian fare or the vegetarian fare.

Essuula esooka eraga amazima ge gamu ag’omu kwolesebwa okw’Omugga Hiddekel, era essuula esooka ey’okwolesebwa okw’Omugga Hiddekel eraga amazima ge gamu nga essuula yaakyo ey’okusatu era ey’enkomerero. Ekitabo kya Danyeri kiriko omukono gwa Alufa ne Omega kubanga essuula esooka eraga enkola ey’okugezesebwa ey’emitendera esatu egy’Enjiri ey’olubeerera, era ne essuula ey’ekkumi n’ebiri bw’etyo. Awo nate munda mu ssuula essatu ezikola okwolesebwa kwa Danyeri okw’enkomerero, essuula esooka ye alufa era essuula ey’okusatu ye omega. Kino kikwatagana n’okugezesebwa kwa Danyeri okwasooka okw’ebyo bye yalina okulya n’okugezesebwa kwe okw’okusatu era okw’enkomerero bwe yasalirwa omusango ne Nebukadduneeza oluvannyuma lw’emyaka esatu. Okugezesebwa kwa alufa mu Danyeri essuula esooka kwali ku nkola y’okuyiga Bayibuli nga bwe kyakiikirirwa okulya emmere y’e Babulooni oba emmere ey’enva endiirwa.

Daniel’s faithfulness to the methodology of “line upon line” allowed him to be found “in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm.” In the omega chapter twelve it is the wise who understand all matters of wisdom that are increased when the prophetic Word is unsealed. Chapter twelve is the omega to chapter one, and it is also the omega to chapter ten, the alpha of the Hiddekel vision. In that alpha chapter ten, Daniel settles into the spiritual experience aligning with the wise settling into the intellectual experience in chapter twelve. Chapter one underlines that it is the methodology of biblical study that allows the student of prophecy to settle into the truth both spiritually and intellectually in order to be sealed.

Obwesigwa bwa Danyeri eri enkola ya “olunyiriri ku lunyiriri” bwamuleetera okusangibwa nti “mu byonna eby’amagezi n’okutegeera kabaka bye yababuuzaako, n’abasanga nga babasinga emirundi kkumi bonna abalogo n’abafumu b’emmunyeenye abaali mu bwakabaka bwe bwonna.” Mu ssuula ekkumi n’ebiri eya omega, ab’amagezi be bategeera ensonga zonna ez’amagezi ezeeyongera obungi ng’Ekigambo eky’obunnabbi kibikkulwa. Essuula ey’ekkumi n’ebiri ye omega eri essuula esooka, era era ye omega eri essuula ey’ekkumi, alpha ey’okwolesebwa kwa Hidekeri. Mu alpha eyo, essuula ey’ekkumi, Danyeri anywerera mu bumanyirivu obw’omwoyo obukwatagana n’ab’amagezi okunywerera mu bumanyirivu obw’amagezi mu ssuula ey’ekkumi n’ebiri. Essuula esooka eraga obulungi nti enkola y’okuyiga Bayibuli ye esobozesa omuyizi w’obunnabbi okunywerera mu mazima byombi mu by’omwoyo ne mu by’amagezi alyoke ateekebweko akabonero.

Representing the genuine students of prophecy in the latter days, Daniel and the three worthies are the wise who not only understand the increase of knowledge that is unsealed at the time of the end in 1989, but they also understand the increase of knowledge at 9/11. Ultimately, they understand the unsealed increase of knowledge on December 31, 2023.

Nga bano abakiikirira abayizi ab’amazima ab’obunnabbi mu nnaku ez’oluvannyuma, Danyeri n’abasajja abo abasatu ab’ekitiibwa be bagezi abatategeera kweyongera kwa kumanya okwaggulwawo mu kiseera eky’enkomerero mu 1989 kyokka, naye era bategeera n’okweyongera kwa kumanya ku 9/11. Mu nkomerero ddala, bategeera okweyongera kwa kumanya okwaggulwawo nga December 31, 2023.

In their pursuit of God’s prophetic light, they are changed from the Laodicean Seventh-day Adventist movement of the one hundred and forty-four thousand unto the Philadelphian movement of the one hundred and forty-four thousand. When the change occurs, they are separated from those who fled from the vision of the looking glass.

Mu kunoonya kwabwe ekitangaala kya Katonda eky’obunnabbi, bakyusibwa okuva mu nkola ya Balinaodikiya ey’Abadiventi b’Olunaku olw’Omusanvu ey’abo akasiriivu mu enkumi n’enkumi kkumi n’ennya mu enkumi n’ennya, okutuuka mu nkola ya Bafiraderufiya ey’abo akasiriivu mu enkumi n’enkumi kkumi n’ennya mu enkumi n’ennya. Enkyukakyuka bwe ebeeraawo, bawulibwa ku abo abaadduka okuva ku kwolesebwa kw’endabirwamu.

## Message of Human Rebellion

Obubaka bw’Obujeemu bw’Abantu

Chapters ten and twelve address the one hundred and forty-four thousand, for they are the first and third steps in the framework of truth. Once empowered by the internal experience of the looking glass vision of chapter ten, along with being enlightened with the unsealed understanding of Daniel twelve, they are to proclaim the message of human rebellion. The message of human rebellion is represented by the books of Daniel and Revelation, and the message of rebellion is placed within the prophetic framework of the kingdoms of Bible prophecy set forth in Daniel. The prophetic symbolism of the testimony of human rebellion within the book of Daniel is fully represented in chapter eleven. Chapter eleven is a history beginning at the ending of Babylon and the beginning of the Medes and Persians. It is therefore beginning with the deadly wound of Babylon, which typifies the deadly wound of the papacy in 1798. When the papacies’ deadly wound is healed at the soon coming Sunday law, she becomes the head of the threefold union of the dragon, the beast and the false prophet. She then is the woman riding the beast in Revelation seventeen, and that woman has Babylon the Great written upon her forehead. At the soon coming Sunday law the deadly wound of both Babylon and the papacy is healed.

Essuula eky’ekkumi n’eky’ekkumi n’ebiri byogera ku abo obukumi kikumi mu enkumi kikumi mu enkumi nnya mu enkumi nnya, kubanga bye mitendera egy’olubereberye n’egyasatu mu nkola y’amazima. Bwe bamala okunywezebwa obuyinza olw’obumanyirivu obw’omunda obw’okwolesebwa okw’endabirwamu okw’omu ssuula eky’ekkumi, awamu n’okumuliisibwa n’okutegeera kwa Danyeri 12 okwasumululwa obutabeerako katiikirizibwa, balina okulangirira obubaka obw’obujeemu bw’abantu. Obubaka obw’obujeemu bw’abantu bukiikirirwa ebitabo bya Danyeri n’Okubikkulirwa, era obubaka obw’obujeemu buteekebwa munda mu nkola ey’obunnabbi ey’obwakabaka obw’obunnabbi obw’omu Bayibuli obwateekebwawo mu Danyeri. Obubonero obw’obunnabbi obw’obujulirwa bw’obujeemu bw’abantu munda mu kitabo kya Danyeri bukiikirirwa mu bujjuvu mu ssuula eky’ekkumi n’emu. Essuula eky’ekkumi n’emu ye byafaayo ebitandika ku nkomerero ya Babulooni n’okutandika kw’Abameedi n’Abaperesiya. N’olwekyo etandika n’olwonda olw’okufa olwa Babulooni, olukiikirira olwonda olw’okufa olw’obwapapa mu 1798. Bwe lwonda olw’okufa olw’obwapapa luwonyezebwa mu mateeka ga Ssande agagenda okujja mangu, afuuka omutwe gw’okwegatta okw’emirundi esatu okw’ogusota, ensolo nnnya nnnabbi ow’obulimba. Awo nno ye mukazi eyeebagala ku nsolo mu Okubikkulirwa 17, era omukazi oyo alina ku kyenyi kye kuwandiikiddwa nti Babulooni Ekinene. Mu mateeka ga Ssande agagenda okujja mangu, olwonda olw’okufa olwombi olwa Babulooni n’olw’obwapapa luwonyezebwa.

The human rebellion represented from the time of Babylon through to the end of the world is the framework of the book of Daniel, and chapter eleven is the external prophetic message that chronicles that rebellion of the last days. That testimony of rebellion found in chapter eleven aligns with and within the last six verses of the chapter. The last six verses are the message of human rebellion, and those last six verses are represented with and within the hidden history of verse forty. In so doing the book of Daniel is reduced to one chapter, which in turn is reduced to six verses of that very chapter, which is in turn reduced to the hidden history of the last half of one verse.

Obujeemu bw’abantu obukiikirirwa okuva mu biro bya Babulooni okutuusa ku nkomerero y’ensi bwe buzimba ensengeka y’ekitabo kya Danyeri, era essuula ey’ekkumi n’emu bwe bubaka obwa nnabbi obw’ebweru obuwandiika ebyafaayo by’obujeemu obwo obw’ennaku ez’oluvannyuma. Obujulirwa obwo obw’obujeemu obulabika mu ssuula ey’ekkumi n’emu bukwatagana era buli munda mu nnyiriri mukaaga ezisembayo ez’ensuula eyo. Ennyiriri omukaaga ezisembayo bwe bubaka bw’obujeemu bw’abantu, era ennyiriri ezo omukaaga ezisembayo zikiikirirwa era ziri munda mu byafaayo ebyekusifu eby’olunnyiriri olw’amakumi ana. Mu kukola bwe gutyo, ekitabo kya Danyeri kifuuka essuula emu, nayo n’efuuka ennyiriri mukaaga ez’ensuula eyo yennyini, era nazo ne zifuuka ebyafaayo ebyekusifu eby’ekitundu ekisembayo eky’olunnyiriri lumu.

Chapter eleven represents the thirteenth letter that is preceded by the first and followed by the last letters of the Hebrew alphabet, and the first and last are always the same. The first chapter identifies the wise being separated from the foolish at the looking glass vision and the last chapter identifies the wise being separated from the foolish at the unsealing. Inspiration informs us that the sealing of the one hundred and forty-four thousand is a “settling into the truth, both intellectually and spiritually.” Chapter ten identifies the sealing of the one hundred and forty-four thousand spiritually and chapter twelve shows the intellectual. Chapter ten identifies three touches and three interactions with heavenly beings. Chapter twelve identifies a three-step purification of the wise that is accomplished by the increase of the intellectual prophetic truth as “purified, made white and tried.” Just as chapter ten has two symbols of three, with the three touches and three heavenly encounters; chapter twelve has the three-step testing process, as well as, three time prophecies.

Essuula ey’ekkumi n’emu ekiikirira ennukuta ey’ekkumi n’essatu, nga ekulemberwa ennukuta esooka era ne giddirirwa ennukuta esembayo ez’ennyiriri z’Olwebbulaniya, era esooka n’esembayo bulijjo ziba zimu. Essuula esooka eraga abagezigezi nga bawulwamu ku basirusiru mu kwolesebwa okw’endabirwamu, ate essuula esembayo eraga abagezigezi nga bawulwamu ku basirusiru mu kusumululwa kw’obubonero. Okuweebwa okuva eri omwoyo kututegeeza nti okuteekebwako akabonero okw’abo emitwalo kikumi mu obukumi buna mu enkumi nnya kwe “okunywezebwa mu mazima, mu magezi ne mu by’omwoyo byombi.” Essuula ey’ekkumi eraga okuteekebwako akabonero okw’abo emitwalo kikumi mu obukumi buna mu enkumi nnya mu by’omwoyo, ate essuula ey’ekkumi n’ebiri eraga eby’amagezi. Essuula ey’ekkumi eraga okukwatwako kusatu n’enkolagana ssatu n’ebitonde eby’omu ggulu. Essuula ey’ekkumi n’ebiri eraga okutukululwa okw’emitendera esatu okw’abagezigezi, okutuukirizibwa olw’okweyongera kw’amazima ag’obunnabbi ag’amagezi, nga “batukululiddwa, bafuuliddwa abeeru, era bakebereddwa.” Nga bwe kiri nti essuula ey’ekkumi erimu obubonero bubiri obw’esatu, nga kuliko okukwatwako okusatu n’okusisinkana okw’omu ggulu okusatu; bwe kityo essuula ey’ekkumi n’ebiri erimu omutendera gw’okugezesebwa ogw’emitendera esatu, era n’obunnabbi bw’ebiseera busatu.

Chapter ten’s three heavenly encounters bear the signature of truth for the first and last heavenly being to interact with Daniel was the angel Gabriel, and the middle being was Michael. Three angels, but Christ was the angel in the second step. The three touches represent a progressive three-step empowerment of Daniel. Within the passage Daniel identifies the looking glass vision three times, and in so doing he is placing the three looking glass visions within seven references of the mareh vision in chapter ten. Twice the Hebrew word mareh is translated as “appearance,” and twice as “vision,” and three other times it is translated as “vision.” The ‘three other times’ are not mareh, they are the feminine expression of mareh, which is marah. Chapter ten has three touches of progressive empowerment, three heavenly encounters that bear the signature of truth and three looking glass visions that are a part of seven references of the appearance of Christ.

Okwegatta kw’omu ggulu okusatu mu ssuula eky’ekkumi kulina akabonero k’amazima; kubanga omubeezi ow’omu ggulu eyasooka era ow’enkomerero okukwatagana ne Danyeri yali malayika Gabulyeri, ate ow’omu makkati yali Mikaeri. Bamalayika basatu, naye Kristo ye yali malayika mu mutendera ogwokubiri. Okukwatako okwo okusatu kulaga okuweebwa Danyeri amaanyi mu mpisa eyeyongera mu mitendera esatu. Mu kitundu ekyo, Danyeri alaga okwolesebwa okw’endabirwamu emirundi esatu, era bw’akola bw’atyo aba ateeka okwolesebwa okwo okw’endabirwamu okusatu munda mu njuliza musanvu ez’ekyolesebwa kya mareh mu ssuula eky’ekkumi. Emirundi ebiri ekigambo ky’Olwebbulaniya mareh kivvuunulwa nga “endabika,” era emirundi ebiri nga “okwolesebwa,” ate emirundi emirala esatu kivvuunulwa nga “okwolesebwa.” “Emirundi emirala esatu” si mareh; zo ziri nnyanjula ya kikazi ya mareh, era eno ye marah. Essuula eky’ekkumi erimu okukwatako okusatu okw’okuweebwa amaanyi mu mpisa eyeyongera, okwegatta okw’omu ggulu okusatu okulina akabonero k’amazima, n’okwolesebwa okw’endabirwamu okusatu okuyingira mu njuliza musanvu ez’endabika ya Kristo.

## Appearance

Okulabika

The two times mareh is translated as appearance align with the two times it is translated as vision. Together they identify Christ as a symbol that appears as a waymark in prophetic history. In Revelation chapter ten, an angel descends and places one foot on the land and the other on the sea. Sister White informs us the angel was “no less a personage than Jesus Christ.” The angel of Revelation ten is the “appearance” of Christ in prophetic history. He appears in verse thirteen of Daniel chapter eight as Palmoni, and in Revelation chapter five onward He appears as the Lion of the tribe of Judah. Daniel is representing those of the last days who follow the prophetic appearances of Christ, wherever He might go. If they are faithful to do so, they are led to the looking glass vision where the unfaithful flee.

Emirundi ebiri mareh lwe kivvuunulwa ng’okulabika bikwatagana n’emirundi ebiri lwe kivvuunulwa ng’okwolesebwa. Awamu biraga Kristo ng’akabonero akalabika ng’akabonero ak’okulaga ekkubo mu byafaayo eby’obunnabbi. Mu Okubikkulirwa essuula ey’ekkumi, malayika akka n’ateeka ekigere ekimu ku lukalu n’ekirala ku nnyanja. Mwannyinaffe White atutegeeza nti malayika oyo yali “si muntu mulala yenna wabula Yesu Kristo.” Malayika ow’omu Okubikkulirwa essuula ey’ekkumi ye “ndabika” ya Kristo mu byafaayo eby’obunnabbi. Alabika mu lunyiriri olw’ekkumi n’essatu olw’omu Danyeri essuula ey’omunaana nga Palmoni, era okuva mu Okubikkulirwa essuula ey’okutaano n’okweyongerayo alabika nga Mpologoma ey’ekika kya Yuda. Danyeri akiikirira abo ab’omu nnaku ez’oluvannyuma abagoberera okulabika kwa Kristo okw’obunnabbi, wonna gy’ayinza okugenda. Bwe baba abeesigwa okukola bwe batyo, bakulemberwa okutuuka ku kwolesebwa okw’endabirwamu, awali abatali beesigwa badduka.

Chapter twelve’s three-step purification based upon understanding the knowledge that is increased when a prophecy is unsealed is accompanied by three ‘time prophecies,’ which represent three distinct fulfillments for each of the three verses. Verse seven’s twelve hundred and sixty years, verse eleven’s twelve hundred and ninety years and verse twelves thirteen hundred and thirty-five years identify three verses that each contain a time prophecy which was fulfilled in history, and thereafter recognized by the Millerites as historical confirmation of the message they proclaimed. The prediction in the verse, the historical fulfillment and the Millerite application of that history witness to the latter-day fulfillment of those three prophecies. But the Millerites application of time is no longer valid, so the time references in the verses are to be applied as symbols, not as time. The symbolism is established in the verses through applying the verse, the verse’s fulfillment in history and the Millerite presentation of the message.

Okutukuzibwa okw’emitendera esatu mu ssuula ey’ekkumi n’ebiri, okusinziira ku kutegeera okumanya okwongera bw’okwolesebwa ku bunnabbi obubikkuddwawo, kugattibwako “obunnabbi obw’ebiseera” busatu, obukiikirira okutuukirira okw’enjawulo kusatu eri buli lunnyiriri ku ssatu. Emyaka lukumi mu ebikumi bibiri mu nkaaga egy’olunnyiriri olw’omusanvu, n’emyaka lukumi mu ebikumi bibiri mu kyenda egy’olunnyiriri olw’ekkumi n’omu, n’emyaka lukumi mu ebikumi bisatu mu amakumi asatu mu etaano egy’olunnyiriri olw’ekkumi n’ebiri, biraga ennyiriri ssatu nga buli emu erimu obunnabbi obw’ekiseera obwatuukirira mu byafaayo, era oluvannyuma ne bukkirizibwa aba-Millerite ng’obukakafu obw’ebyafaayo obw’obubaka bwe baalangirira. Obulagajjavu obuli mu lunnyiriri, okutuukirira okw’ebyafaayo, n’enkozesa y’ebyafaayo eya ba-Millerite, byonna bitegeeza okutuukirira okw’ennaku ez’oluvannyuma okw’obunnabbi obwo busatu. Naye enkozesa y’ebiseera eya ba-Millerite tekikyali ya butuufu, n’olwekyo ebyo ebyogerwako eby’ebiseera ebiri mu nnyiriri birina okukozesebwa ng’obubonero, so si ng’ebiseera. Obubonero buno buteekebwawo mu nnyiriri ezo nga tukozesa olunnyiriri, okutuukirira kw’olunnyiriri mu byafaayo, n’okwanjula kwa ba-Millerite okw’obubaka.

Chapter eleven’s chronology of human rebellion is woven together by leagues, treaties and covenants. The human covenants that are represented within the history of chapter eleven are contrasted with the Divine covenant.

Ebyafaayo eby’obujeemu bw’abantu ebiri mu ssuula ey’ekkumi n’emu birukiddwa wamu n’ebibiina eby’endagaano, endagaano z’emirembe, n’endagaano. Endagaano z’abantu ezikiririddwa mu byafaayo eby’essuula ey’ekkumi n’emu ziteekeddwa mu njawulo n’endagaano ey’Obwakatonda.

> “In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.

> “Mu nnaku ez’oluvannyuma ez’ebyafaayo by’ensi eno, endagaano ya Katonda n’abantu be abakwata ebiragiro bye erina okuzza obuggya.” Review and Herald, February 26, 1914.

Rome establishes the entire vision, and when papal Rome is first addressed in chapter eleven, she is identified as “them that forsake the holy covenant.” The internal line in Daniel eleven, which is also the internal line within the hidden history of verse forty, represents those who enter into covenant with God in the latter days, and the external line identifies those who forsake that very covenant. In illustrating the class who will not be benefitted by the increase of knowledge in the latter days, their external history is woven upon the prophetic thread of broken human treaties.

Rooma eteekawo okwolesebwa kwonna, era nga Rooma eya Bappaapa bw’esooka okwogerwako mu ssuula ey’ekkumi n’emu, emanyiddwa ng’“abo abaleka endagaano entukuvu.” Olunyiriri olw’omunda mu Danyeri kkumi n’emu, era era oluli olw’omunda mu byafaayo ebyekusifu eby’olunyiriri lwa amakumi ana, lulaga abo abayingira mu ndagaano ne Katonda mu nnaku ez’oluvannyuma, ate olunyiriri olw’ebweru lulaga abo abaleka endagaano eyo yennyini. Mu kulaga ekibiina ekitaliganyulwa mu kweyongera kw’okumanya mu nnaku ez’oluvannyuma, ebyafaayo byabwe eby’ebweru bitungibwa ku mutwe gw’obunnabbi ogw’endagaano z’abantu ezaamenyebwa.

Woven into the internal line of the one hundred and forty-four thousand are multiple symbols and illustrations of the covenant relationship of God with His latter-day remnant people. The symbol of the number “eleven” is one of those truths, and the fact that the eleventh verse of chapter eleven identifies the external and internal vision of the latter days is emphasized by Isaiah identifying the purpose and work of God’s last day covenant people in chapter eleven, and verse eleven.

Mu lunyiriri olw’omunda olw’abantu obukumi kikumi mu enkumi amakumi ana mu enkumi enkumi nnya mulimu obubonero n’ebifaananyi bingi eby’endagaano ey’enkolagana ya Katonda n’abantu Be abasigaddewo ab’ennaku ez’oluvannyuma. Akabonero k’omuwendo “kkumi n’emu” kye kimu ku mazima ago, era n’ensonga nti olunyiriri olw’ekkumi n’olumu olw’essuula ey’ekkumi n’emu lulaga okwolesebwa okw’ebweru n’okw’omunda okw’ennaku ez’oluvannyuma, kigattibwako amaanyi Isaaya bwe alaga ekigendererwa n’omulimu gw’abantu ba Katonda ab’endagaano ab’olunaku olw’enkomerero mu ssuula ey’ekkumi n’emu, n’olunyiriri olw’ekkumi n’olumu.

> And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. Isaiah 11:11.

> Awo olulituuka ku lunaku olwo Mukama lw’aliddamu nate omulundi ogw’okubiri okwanjuluza n’omukono gwe ekitundu ekisigaliddewo eky’abantu be, abaalisigalawo, okuva mu Bwasuli, ne mu Misiri, ne mu Pasulo, ne mu Kusi, ne mu Eramu, ne mu Sinaali, ne mu Kamasi, ne mu bizinga eby’ennyanja. Isaaya 11:11.

## The Scattering

Okusaasaana

In the last days the remnant people of God will have been twice scattered, needing to be gathered. Verse seven of Daniel twelve identifies a scattering of God’s people in the last days, thus representing the twelve hundred and sixty days as a symbol of a scattering.

Mu nnaku ez’oluvannyuma abantu ba Katonda abalifikkawo baabanga baasaasaanyiziddwa emirundi ebiri, nga beetaaga okuŋŋaanyizibwa. Olunyiriri olw’omusanvu olwa Daniyeri kkumi na bbiri lulaga okusaasaanyizibwa kw’abantu ba Katonda mu nnaku ez’oluvannyuma, bwe kityo nga lukiikirira ennaku lukumi mu ebikumi bibiri mu nkaaga ng’akabonero ak’okusaasaana.

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:7.

> Ne neewulira omusajja eyali ayambadde engoye za lineni, eyali waggulu ku mazzi g’omugga, bwe yayimusa omukono gwe ogwa ddyo n’omukono gwe ogwa kkono eri eggulu, n’alayira oyo omulamu emirembe gyonna nti binaabangaawo okumala ekiseera, n’ebiseera, n’ekitundu ky’ekiseera; era bw’alimala okusaasaanya amaanyi g’abantu abatukuvu, ebintu bino byonna birituukirira. Danyeri 12:7.

The two witnesses were scattered in Revelation chapter eleven after they gave their testimony.

Abajulirwa bombi baasaasaanyizibwa mu Okubikkulirwa essuula ey’ekkumi n’emu oluvannyuma lw’okumala okuwa obujulirwa bwabwe.

> And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:7–10.

> Awo bwe balimala okutegeeza obujulirwa bwabwe, ensolo eva mu bunnya obutalina nkomerero eribalwanyisa, era eribawangula, n’ebatta. N’emirambo gyabwe girisigala mu kkubo ery’ekibuga ekinene, ekituumibwa mu by’omwoyo Sodoma ne Misiri, era ne Mukama waffe we yakomererwa. Era abamu ku bantu n’ebika n’ennimi n’amawanga baliraba emirambo gyabwe ennaku ssatu n’ekitundu, so tebalikkiriza mirambo gyabwe kuzikibwa mu ntaana. N’abo abatuula ku nsi balibasanyukira, ne bajaguza, era baliweerezeganya ebirabo; kubanga bannabbi bano ababiri baabonyaabonya abo abatuula ku nsi. Okubikkulirwa 11:7–10.

In the next verse, verse eleven, the two witnesses are resurrected from their death in the street of Sodom and Egypt. That same death is portrayed by Ezekiel as a valley of scattered, dead, dry bones. The two witnesses represent the Republican and Protestant horns that were slain in 2020. The Protestant horn died at its false prediction of July 18, 2020 and the Republican horn died at the stolen election of 2020. Isaiah identifies that when the witnesses are resurrected, which he identifies as being gathered a second time, those witnesses become the ensign that gathers the eleventh-hour workers.

Mu lunyiriri oluddako, olunyiriri olw’ekkumi n’emu, abajulirwa bombi bazuukizibwa okuva mu kufa kwabwe mu kkubo lya Sodomu ne Misiri. Okufa okwo kwennyini Ezeekyeri akulaga ng’ekiwonvu eky’amagumba agaasaasaanye, agafudde, amakalu. Abajulirwa bombi bano bakiikirira amahembe ga Republican ne Protestant agaattibwa mu 2020. Ehembe lya Protestant lyafa olw’okulagula kwakyo okw’obulimba okwa Julayi 18, 2020 era ehembe lya Republican lyafa olw’okubba okulonda okw’omwaka 2020. Isaaya alaga nti abajulirwa bwe bazuukizibwa, ky’ayita okukung’aanyizibwa omulundi ogw’okubiri, abajulirwa abo bafuuka akabonero akakuŋŋaanya abakozi ab’essaawa ey’ekkumi n’emu.

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.

> Era olulituuka ku lunaku olwo walibaawo ekikolo kya Yese, ekiriyimirira ng’akabonero eri amawanga; era Ab’amawanga balikinoonya: n’okuwummula kwe kuliba kwa kitiibwa. Era olulituuka ku lunaku olwo, Mukama aliddamu nate omulundi ogwokubiri okugolola omukono gwe okununula ekitundu eky’abantu be ekiriba kisigaddewo, okuva mu Bwasuli, ne mu Misiri, ne mu Pasuloosi, ne mu Kuusi, ne mu Eramu, ne mu Sinaali, ne mu Kamasi, ne mu bizinga by’ennyanja. Era alisitula akabonero eri amawanga, era alikuŋŋaanya abaagobebwa ba Isirayiri, era alikungaanya wamu abaasaasaanyizibwa aba Yuda okuva ku nsonda ennya ez’ensi. Isaaya 11:10–12.

When the Lord sets his hand the second time to gather, he assembles “the outcasts of Israel.” The “outcasts of Israel” become the ensign to the Gentiles, and for this reason they must be cast out before they are gathered. They were cast out into Ezekiel’s valley of dead bones and once slain, they laid in the street where also our Lord was crucified, while the other class rejoiced.

Mukama bw’assa omukono gwe omulundi ogwokubiri okukuŋŋaanya, akuŋŋaanya “abagobeddwa ba Isiraeri.” “Abagobeddwa ba Isiraeri” bafuuka akabonero eri Amawanga, era olw’ensonga eno kibagwanira okugobebwa nga tebannakuŋŋaanyizibwa. Baagobebwa ne badda mu kiwonvu kya amagumba amakalu ekyogerwako Ezeekyeri, era bwe baamala okuttibwa, ne bagalamira mu luguudo era ne Mukama waffe mwe yakomererwa, nga ekika ekirala kisanyuka.

> Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. Isaiah 66:5.

> Muwulire ekigambo kya Mukama, mmwe abakankana olw’ekigambo kye; baganda bammwe abaabakyaawa, abaabagobanga olw’erinnya lyange, baayogera nti, Mukama agulumizibwe: naye alirabika olw’essanyu lyammwe, era bo balikwatibwa ensonyi. Isaaya 66:5.

Those who tremble at God’s Word are cast out by their brethren which hated them. Jeremiah identifies what happens to the brethren that hated the ensign.

Abo abakankana olw’Ekigambo kya Katonda bagobebwa baganda baabwe abaabakyawa. Yeremiya alaga ekibaawo eri abo baganda abaakyawa akabonero.

> Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Jeremiah 11:11.

> Noolwekyo bw’ati bw’ayogera Mukama nti, Laba, ndibaleetako akabi, ke batalisobola kuwona; era ne bwe balinkaabira, siribawulira. Yeremiya 11:11.

The context of verse eleven is God’s covenant, and all the prophets address the last days, so the covenant being discussed is the renewing of the covenant with the one hundred and forty-four thousand.

Embeera y’olunyiriri olw’ekkumi n’olumu ye ndagaano ya Katonda, era bannabbi bonna boogera ku nnaku ez’enkomerero, kale ndagaano eyogerwako kwe kuzzibwawo obuggya okw’endagaano n’abo obukumi kikumi mu enkumi n’enkumi amakumi ana mu enkumi n’enkumi nnya.

> The word that came to Jeremiah from the Lord, saying, Hear ye the words of this covenant, and speak unto the men of Judah, and to the inhabitants of Jerusalem; And say thou unto them, Thus saith the Lord God of Israel; Cursed be the man that obeyeth not the words of this covenant, Which I commanded your fathers in the day that I brought them forth out of the land of Egypt, from the iron furnace, saying, Obey my voice, and do them, according to all which I command you: so shall ye be my people, and I will be your God: That I may perform the oath which I have sworn unto your fathers, to give them a land flowing with milk and honey, as it is this day. Then answered I, and said, So be it, O Lord.

> Ekigambo ekyajjira Yeremiya okuva eri Mukama, nga kigamba nti, Muwulire ebigambo eby’endagaano eno, era mubigambe abasajja ba Yuda n’abatuuze b’e Yerusaalemi; era obagambe nti, Bw’ati bw’ayogera Mukama Katonda wa Isirayiri nti, Akolimirwa omuntu atagondera bigambo bya ndagaano eno, gye nnalagira bajjajjammwe ku lunaku lwe nnabaggya mu nsi y’e Misiri, mu kikoomi eky’ekyuma, nga njogera nti, Mugondere eddoboozi lyange, era mukole ebyo byonna nga bwe mbalagira: bwe mutyo munaabanga bantu bange, nange naabanga Katonda wammwe: ndyoke ntuukirize ekirayiro kye nnalayirira bajjajjammwe, okubawa ensi ekulukuta amata n’omubisi gw’enjuki, nga bwe kiri leero. Awo ne nziramu ne njogera nti, Amiina, ai Mukama.

> Then the Lord said unto me, Proclaim all these words in the cities of Judah, and in the streets of Jerusalem, saying, Hear ye the words of this covenant, and do them. For I earnestly protested unto your fathers in the day that I brought them up out of the land of Egypt, even unto this day, rising early and protesting, saying, Obey my voice. Yet they obeyed not, nor inclined their ear, but walked every one in the imagination of their evil heart: therefore I will bring upon them all the words of this covenant, which I commanded them to do; but they did them not.

> Awo Mukama n’aŋŋamba nti, Langirira ebigambo bino byonna mu bibuga bya Yuda ne mu nguudo za Yerusaalemi ng’oyogera nti, Muwulire ebigambo eby’endagaano eno, mubikole. Kubanga nategeeza ddala bajjajjammwe ku lunaku lwe nnabaggya mu nsi y’e Misiri, okutuusa ne ku lunaku luno, nga ngolokoka enkya ne ntegeeza, nga njogera nti, Mugondere eddoboozi lyange. Naye ne batagondera so ne batatega kutu kwabwe, naye buli omu n’atambulira mu kulowooza kw’omutima gwe omubi: kyenvudde mbatuusaako ebigambo byonna eby’endagaano eno, bye nnabalagira okukola; naye ne batabikola.

> And the Lord said unto me, A conspiracy is found among the men of Judah, and among the inhabitants of Jerusalem. They are turned back to the iniquities of their forefathers, which refused to hear my words; and they went after other gods to serve them: the house of Israel and the house of Judah have broken my covenant which I made with their fathers. Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Jeremiah 11:1–11.

> Awo Mukama n’aŋŋamba nti, Okwekobaana kulabiddwa mu basajja ba Yuda ne mu batuuze b’e Yerusaalemi. Bakyuse ne baddayo eri obutali butuukirivu bwa bajjajjaabwe, abagaana okuwulira ebigambo byange; ne bagoberera bakatonda abalala okubaweereza: ennyumba ya Isiraeri n’ennyumba ya Yuda bamenye endagaano yange gye nnakola ne bajjajjaabwe. Kale bw’ati bw’ayogera Mukama nti, Laba, ndibaleetera obubi, bwe batalisobola kuwona; era ne bwe balikowoola gye ndi, siribawulira. Yeremiya 11:1–11.

The subject of the judgment of Laodicean Seventh-day Adventism that Jeremiah identifies is repeated by Ezekiel in chapter eleven, verse eleven.

Ensonga ey’omusango gwa Obwadiventi bwa Ennaku Omusanvu obwa Laodikiya Yeremiya gy’ategeeza eddibwamu Ezeekyeri mu essuula ey’ekkumi n’emu, olunyiriri olw’ekkumi n’olumu.

> This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel. Ezekiel 11:11.

> Ekibuga kino tekiriba ntamu yammwe, so nammwe temuliba nnyama eri wakati mu kyo; naye ndibasalira omusango ku nsalo ya Isiraeri. Ezeekyeri 11:11.

Inspiration directly identifies the sealing of Ezekiel chapter nine as the very same sealing of the one hundred and forty-four thousand in Revelation seven. Verse eleven of chapter eleven is simply the continuation of Ezekiel’s running narrative of the judgment upon the Seventh-day Adventist church, which Sister White identifies as Jerusalem of Ezekiel chapter nine. Those who did not receive the seal are judged and destroyed in the vision of chapter nine through eleven.

Okuluŋŋamizibwa kutuusa butereevu ku ssannyizo erya Ezeekyeri essuula ey’omwenda ng’eryo lyennyini ssannyizo ly’abantu kikumi mu obunaana mu enkumi nnya mu Okubikkulirwa essuula ey’omusanvu. Olunyiriri olw’ekkumi n’olumu olw’essuula ey’ekkumi n’emu lubeera kweyongera kw’obunyumya bwa Ezeekyeri obugenda mu maaso obw’omusango ogwaziswa ku kkanisa ya Seventh-day Adventist, Sister White gy’ategeeza okuba Yerusaalemi wa Ezeekyeri essuula ey’omwenda. Abo abataafuna ssannyizo basalirwa omusango ne bazikirizibwa mu kwolesebwa okw’essuula ey’omwenda okutuuka ku ey’ekkumi n’emu.

The vision of 9/11 in Ezekiel identifies the unfaithful as being taken outside of Jerusalem to be judged, thus identifying the final separation of those who profess to be the final church illustrated in the book of Revelation. The symbol of “eleven, eleven” is a symbol of the covenant which the one hundred and forty-four thousand enter into with God. When added together the numbers represent twenty-two, which is a tenth of two hundred and twenty, one of the symbols of the combination of Divinity with humanity.

Okwolesebwa okw’omu Ezeekyeri ku 9/11 kulaga abatali beesigwa nga baggibwa ebweru wa Yerusaalemi balyoke basalirwe omusango, bwe kutyo ne kulaga okwawukana okw’enkomerero okw’abo abaatula okuba ekkanisa ey’enkomerero eragiddwa mu kitabo ky’Okubikkulirwa. Akabonero ka “kkumi n’emu, kkumi n’emu” ke kabonero ak’endagaano abantu obukumi kikumi mu obukumi buna mu enkumi nnya mu ebikumi bina mu amakumi ana mu bana gye bayingiramu ne Katonda. Bwe biba byongereddwa awamu, ennamba ezo zikiikirira amakumi abiri mu abiri, nga kino kya kkumi ku bibiri mu amakumi abiri, akamu ku bubonero obulaga okugattibwa awamu okw’Obwakatonda n’obuntu.

Two hundred and twenty years between 677 and 457 BC connect Daniel’s prophecy of twenty-three hundred days, with Moses’ time prophecy of seven times. Much can be identified of the two hundred and twenty years as a symbol of the work of the atonement which began when those two prophecies arrived together in 1844. Much can be set forth of what is symbolically represented by the number twenty-two as a tithe of two hundred and twenty, as is the case with the number eleven. What I wish to identify here is the relation between eleven and twenty-two.

Emyaka ebiri mu abiri wakati wa 677 ne 457 BC gigatta obunnabbi bwa Danyeri obw’ennaku enkumi bbiri mu ebikumi bisatu, n’obunnabbi bwa Musa obw’ebiro musanvu. Bingi bisobola okutegeerekeka ku myaka ebiri mu abiri ng’akabonero k’omulimu gw’okutangirira, ogwatandika obunnabbi obwo bwombi bwe bwatuuka awamu mu 1844. Bingi bisobola okulagibwa ku ekyo ekikiikirirwa mu ngeri ey’akabonero n’omuwendo abiri mu bbiri ng’ekitundu eky’ekkumi eky’ebiri mu abiri, nga bwe kiri ku muwendo kkumi n’emu. Kye njagala okulaga wano kwe nkolagana eri wakati wa kkumi n’emu ne abiri mu bbiri.

We will continue these thoughts in the next article.

Tunaagenda mu maaso n’ebirowoozo bino mu kiwandiiko ekiddako.

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