Article

# The Book of Daniel - Number One-Hundred and Thirty-Four

Ekitabo kya Danyeri - Namba kikumi mu asatu mu nnya

The Prophetic Unfolding: From September 11, 2001, to the Impending Sunday Law in the United States

Okukulaakulana okw’obunnabbi: Okuva nga 11 Septemba 2001, okutuuka ku tteeka lya Ssande eriri kumpi okuyisibwa mu Amasteeti Amagatte g’Amerika

Author

Jeff Pippenger

Published

March 13, 2024

Formats

PDF
Word

The sealing time of the one hundred and forty-four thousand from September 11, 2001, unto the soon coming Sunday law in the United States is the prophetic period where every vision of God’s Word is fulfilled in the last days.

Ekiseera eky’okuteekebwako akabonero ky’abantu 144,000 okuva nga Septemba 11, 2001 okutuuka ku tteeka lya Sande eririna okujja mu bwangu mu United States kye kiseera ky’obunnabbi mwe ebyolesebwa byonna eby’Ekigambo kya Katonda bituukirizibwa mu nnaku ez’enkomerero.

> Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. Ezekiel 12:23.

> Kale obagambe nti, Bw’ati bw’ayogera Mukama Katonda: Ndirikomya olugero luno, era tebalikyongera kulukozesa ng’olugero mu Isirayiri; naye obagambe nti, Ennaku ziri kumpi, n’okutuukirira kwa buli ekyolesebwa. Ezekyeri 12:23.

In that line, the third angel arrives again, and in so doing, it is represented by the arrival of the third angel on October 22, 1844, unto the rebellion of 1863. The rebellion of 1863 was represented by the first rebellion of ancient Israel at Kadesh, and therefore is represented by the whole history from the Red Sea crossing until the first Kadesh rebellion. The first Kadesh rebellion typified the second Kadesh rebellion, and thus the line from the death of Aaron to the second Kadesh rebellion is repeated in the line of the sealing.

Mu linyiriri eryo, Malayika ow’okusatu addamu okutuuka, era mu ngeri eyo liyimiririddwa ng’okujja kwa Malayika ow’okusatu nga 22 Okitobba 1844 okutuuka ku bujeemu bwa 1863. Obujeemu bwa 1863 bw’eyimiririddwa obujeemu obwasooka bwa Isirayiri ey’edda e Kadesi, era olw’ekyo buyimiririrwa ebyafaayo byonna okuva mu kuwunguka Ennyanja Emyufu okutuuka ku bujeemu obwasooka e Kadesi. Obujeemu obwasooka e Kadesi bwafaananyiza obujeemu obw’okubiri e Kadesi, era bw’otyo olunyiriri okuva ku kufa kwa Alooni okutuuka ku bujeemu obw’okubiri e Kadesi luddibwamu mu linyiriri ly’okuteekako akabonero.

It is repeated in the history of the Millerites, from 1840 unto 1844, which was typified by Christ’s baptism unto the cross, which also represented the history of the cross to the stoning of Stephen. Line upon line, each of the ancient prophets spoke about this period of time more than the days in which they lived.

Kiddwamu mu byafaayo by’Abamilleraiti, okuva mu mwaka gwa 1840 okutuuka mu 1844, ekiseera ekyo ekyafaananyizibwa okuva ku kubatizibwa kwa Kristo okutuuka ku musaalaba, era nga kyakiikirira ebyafaayo ebyava ku musaalaba okutuuka ku kukubira Isitefano amayinja. Ku nnyiriri ku nnyiriri, buli omu ku bannabbi ab’edda yayogerako ennyo ku kiseera kino okusinga ennaku ze baabeeramu.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

> Buli omu ku bannabbi ab’edda yayogera si nnyo ku biro byabwe wabula ku bya ffe, ne kityo obunnabbi bwabwe bukyali mu maanyi eri ffe. ‘Kale ebintu bino byonna byabagwako nga birabirako; era byawandiikibwa okutulabula ffe, abatuuseeko enkomerero z’ensi.’ 1 Abakkolinso 10:11. ‘Si ku bbo bennyini, naye ku ffe be baweerezanga ebyo, ebibategeezeddwa kaakano abo abaababuulidde Enjiri, nga bakikolera mu Mwoyo Omutukuvu eyakkiddwa okuva mu ggulu; ebyo bamalayika beegomba okwekenneenya.’ 1 Peetero 1:12. . . .

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> Bayibuli yakuŋŋaanyizza era n’egatta wamu obugagga bwayo olw’abantu b’emulembe guno ogw’enkomerero. Ebintu byonna ebikulu n’ebikolwa eby’ekitiibwa eby’ebyafaayo by’Endagaano Enkadde bibadde era biri okuddamu mu kkanisa mu nnaku zino ez’enkomerero. Selected Messages, book 3, 338, 339.

The “last generation” is Peter’s chosen generation, which is the one hundred and forty-four thousand, and they are chosen from September 11, 2001 unto the soon-coming Sunday law, where they are then lifted up as an ensign. “All,” not some, but “all the great events and solemn transactions” of God’s Word, are “repeating themselves” in the “last generation” of “the church” of the “last days.” In the line of the sealing, all the books of the Bible meet and end.

“Ekika eky’enkomerero” kye “ekika ekirondeddwa” kya Peetero, ekyo kye 144,000, era balondebwa okuva nga 11 Seputemba 2001 okutuuka ku tteeka lya Sande erijja mu bwangu, eyo ne bayimusibwa ng’ebbendera. “Byonna,” si bimu, wabula “byonna ebintu ebinene n’ebikolwa eby’ekitiibwa” eby’Ekigambo kya Katonda, “biddamu” mu “kika eky’enkomerero” kya “ekkanisa” ey’ “ennaku ez’enkomerero.” Mu olunyiriri lw’okuteekebwako akabonero, ebitabo byonna bya Bayibuli bisisinkana ne bimalira awo.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

> Mu Kitabo ky’Okubikkulirwa ebitabo byonna eby’Baibuli bisisinkira wamu era bimalirizibwa awo. Wano we wali okujjuzibwa kw’ekitabo kya Danyeri. Kimu kya obunnabbi; ekirala kya okubikkulirwa. Ekitabo ekyasiimibwa si Kitabo ky’Okubikkulirwa, wabula ekitundu eky’obunnabbi bwa Danyeri ekikwata ku nnaku ez’enkomerero. Malayika n’alagira nti, ‘Naye ggwe, ai Danyeri, komya ebigambo bino, osiime ekitabo, okutuusa ku biro eby’enkomerero.’ Danyeri 12:4. Ebikolwa by’Abatume, 585.

The “portion of the prophecy of Daniel relating to the last days,” that was unsealed, is the visions given to Daniel by the two great rivers of Shinar, the Ulai and the Hiddekel. Those visions represent Daniel chapter eight, verses thirteen and fourteen, and chapter eleven verses forty through forty-five. The sealing time of the one hundred and forty-four thousand is the history where Christ, as the heavenly High Priest, eternally seals the chosen of the final generation into a relationship consisting of divine and human. Verse forty of Daniel eleven, identifies the relationship of the dragon, the beast and false prophet who together are now leading the world to Armageddon, as represented by the history of the horn of Republicanism on the earth beast that rules as the sixth kingdom of Bible prophecy during the history of verse forty. Verse forty also identifies the separation of the wise and foolish that defines the history of the horn of Protestantism in the same history, beginning in 1798 unto the soon-coming Sunday law.

"Ekitundu ky’obunnabbi bwa Danyeri ekikwata ku nnaku ez’enkomerero," ekyabikkulibwa, bye ebyolesebwa bye yategeezebwa Danyeri okumpi n’emigga ebiri eminene egy’e Shinar, Ulai ne Hiddekel. Ebyo ebyolesebwa bikwata ku Danyeri essuula 8, ebyawandiikibwa 13 ne 14, ne Danyeri essuula 11, ebyawandiikibwa 40 okutuuka ku 45. Ekiseera eky’okuteekebwako akabonero kw’abo 144,000 kye kyafaayo mwe Kristo, ng’a Kabona Asinga Obukulu ow’eggulu, ateekako akabonero emirembe gyonna ku balondedwa b’ekika eky’enkomerero, okubayingiza mu mukago ogugatta eby’Obwa-Katonda n’obw’obuntu. Ekyawandiikibwa ekya 40 eky’omu Danyeri essuula 11, kiraga enkolagana y’omusota, ensolo n’nnabbi ow’obulimba, abegasse kaakano okuleeta ensi e Amegiidoni, nga bwe kiragirwa mu byafaayo by’ennyanga y’Oburepubulika ku nsolo ey’ensi efuga ng’obwakabaka obw’omukaaga mu nnabula ya Baibuli mu mulembe ogw’ekyawandiikibwa ekyo ekya 40. Era ekyawandiikibwa ekyo ekya 40 kiraga okuyawulibwa kw’ab’amagezi n’abasirusiru okw’etegeeza ebyafaayo by’ennyanga y’Obupurotesitanti mu mulembe gumu, okutandikira mu 1798 okutuuka ku tteeka lya Ssande eririjja mu bwangu.

All “the books of the Bible” “meet and end” in the book of Revelation, and when they meet, the book of Revelation “complements” the book of Daniel, and the word “complement” means to bring to perfection. In the sealing time of the one hundred and forty-four thousand, as represented in the book of Revelation, the prophecies of Daniel that were unsealed in the last days are brought to perfection, when they are brought together line upon line, over the line of history represented in chapter eighteen of Revelation, that begins with the voice in verses one through three, and ends with the second voice of verse four.

Ebitabo byonna eby’omu Baibuli "bisisinkana ne bimalira" mu kitabo ky’Okubikkulirwa, era bwe bisisinkana, ekitabo ky’Okubikkulirwa "kituukiriza" ekitabo kya Danyeri, era ekigambo "kituukiriza" kitegeeza okuleta mu butuukirivu. Mu kiseera eky’okutekebwako akabonero kw’abantu 144,000, nga bwe kulagiddwa mu kitabo ky’Okubikkulirwa, obunnabbi bwa Danyeri obwabikkululwa mu nnaku ez’enkomerero buleetebwa mu butuukirivu, bwe buggattibwa wamu olunyiriri ku lunyiriri, ku lunyiriri lw’ebyafaayo oluyimiriziddwa mu ssuula kkumi n’omunaana ey’Okubikkulirwa, eritandika n’eddoboozi mu nnyiriri emu okutuuka ku ssatu, era ne rimala n’eddoboozi ery’okubiri mu nnyiriri ey’ena.

The perfection of the prophetic vision represented by the Hiddekel River in the book of Daniel, represents the perfection of the external vision of the enemies of God’s people who trample down the sanctuary and host. The perfection of the prophetic vision represented by the Ulai River in the book of Daniel, represents the perfection of the internal vision of Christ appearing within His people when He accomplishes the covenant promise of joining divinity with humanity upon the final chosen generation.

Okutuukirira kw’okubonekerwa okw’obunnabbi okuyimiririrwa Omugga Hiddekel mu kitabo kya Danyeri, kuyimirira okutuukirira kw’okubonekerwa okw’ebweru okw’abalabe b’abantu ba Katonda abakandaagiriza wansi ekifo ekitukuvu n’eggye. Okutuukirira kw’okubonekerwa okw’obunnabbi okuyimiririrwa Omugga Ulai mu kitabo kya Danyeri, kuyimirira okutuukirira kw’okubonekerwa okw’omunda okw’okulabikira kwa Kristo mu bantu be ng’atuukiriza okusuubiza kw’endagaano okw’okwegatta obwakatonda n’obuntu mu kika eky’enkomerero ekyalondebwa.

The history of the sealing that focuses upon the Republican horn of the earth beast, begins with the earth beast speaking the Patriot Act in 2001, and ends with the speaking that was represented by the Alien and Sedition Acts of 1798, which in Revelation chapter thirteen, are represented as the earth beast speaking as a dragon. The Alien and Sedition Acts of 1798, represent the end of a line that began with the speaking of the Declaration of Independence in 1776. In the middle of that period of prophetic history, the earth beast spoke the Constitution into effect in 1789.

Ebyafaayo eby’okuteekebwako akasamba ebisimbiddwa ku nteefu eya Ripabulika ey’ensolo ey’ensi, bitandika nga ensolo ey’ensi eyisa etteeka erya “Patriot Act” mu 2001, era ne biggwira ku kwogera okwalagirwa mu “Alien and Sedition Acts” ez’omwaka gwa 1798, ezo mu Kubikkulirwa omutwe ogw’ekkumi n’asatu eziragibwa ng’ensolo ey’ensi eyogera ng’eddiragoni. “Alien and Sedition Acts” eza 1798 zikiraga enkomerero y’olunyiriri olwatandika n’okulangirirwa kwa “Declaration of Independence” mu 1776. Mu wakati w’ekiseera ekyo ky’ebyafaayo eby’obunnabbi, ensolo ey’ensi yateeka Ssemateeka mu nkola mu 1789.

The speaking of 1776, aligns with the speaking of the Patriot Act, and the Alien and Sedition Acts represent the soon coming Sunday law in the United States. In the middle of that history there should be another speaking which aligns with 1789. The first voice of Revelation eighteen, verses one through three, is plainly identified as arriving when the great buildings of New York City were thrown down. The second voice of verse four, is also plainly identified as the soon-coming Sunday law. Both of those voices are divine voices, for they are both the voice of the angel who is to lighten the earth with His glory, who Sister White identifies as the first angel of Revelation fourteen. Jesus was the first angel, and He always illustrates the end of a thing with the beginning, so He is also the third angel, who is the angel that lightens the earth with His glory.

Enjogera eya 1776 ekwatagana n’enjogera eya Patriot Act, era amateeka ga Alien and Sedition gakiikirira etteeka lya Sande erijja amangu mu United States. Mu makkati g’ebyafaayo ebyo wateekwa okubaawo enjogera endala ekwatagana ne 1789. Eddoboozi eryasooka erya Kubikkulirwa essuula 18, ennyiriri 1 okutuuka ku 3, limanyikiddwa bulambuli nti lyafika nga ebizimbe ebinene eby’e New York City byagwibwawo. Eddoboozi ery’okubiri ery’olunyiriri olwa nnya, n’eryo limanyikiddwa bulambuli ng’etteeka lya Sande erijja amangu. Amaloboozi ago gombi ga Katonda, kubanga ge gombi eddoboozi ly’omulayika agenda kumansiriza ensi n’ekitiibwa kye, gwe Ssista White amulambulula ng’omulayika asooka owa Kubikkulirwa essuula 14. Yesu ye yali mulayika asooka, era bulijjo alaga enkomerero y’ekintu ng’agiraga mu ntandikwa yaakyo; kale era ye mulayika ow’okusatu, omulayika amansiriza ensi n’ekitiibwa kye.

The first angel is also portrayed in Revelation chapter ten, as descending on August 11, 1840, thus typifying the descent of the angel on September 11, 2001. Sister White directly states that the angel who descended in chapter ten, was “no less a personage than Jesus Christ.” The first and second voices of Revelation eighteen, are the voice of Christ. That history is typified by 1776, 1789 and 1798, when the earth beast spoke three times. The voice of Christ that speaks in between the two voices of Revelation eighteen, is when He speaks in Revelation chapter eleven.

Omulayika asooka era alagibwa mu Okubikkulirwa essuula 10 ng’akka wansi nga 11 Agusito 1840, bityo ng’afaananyiriza okukkira kw’omulayika nga 11 Sebuttemba 2001. Mukyala White mu lwatu agamba nti omulayika eyakkira mu ssuula 10, teyali mulala wabula Yesu Kristo yennyini. Eddoboozi eryasooka n’erya kkubiri mu Okubikkulirwa essuula 18, ge ddoboozi lya Kristo. Ebyafaayo ebyo bifaananyirizibwa emyaka 1776, 1789 ne 1798, lwe ensolo eva mu nsi yayogera emirundi esatu. Eddoboozi lya Kristo eriyogera wakati w’eddoboozi ebbiri eby’omu Okubikkulirwa essuula 18, lye ly’ayogera mu Okubikkulirwa essuula 11.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

> Awo oluvannyuma lw’ennaku ssatu n’ekitundu, Omwoyo ogw’obulamu okuva eri Katonda ne gubayingiramu, ne bayimirira ku bigere byabwe; n’entiisa ennene n’egwa ku abo abaabalabanga. Ne bawulira eddoboozi eddene okuva mu ggulu libagamba nti, Mujje wano waggulu. Ne bambuka mu ggulu mu kire; n’abalabe baabwe ne babalaba. Okubikkulirwa 11:11, 12.

In July of 2023, a voice from heaven (the voice of Christ) began raising up the two witnesses who had been slain in the streets by the atheistic dragon from the bottomless pit. At that point, the issues associated with the Constitution of the United States became a prophetic subject, for at the next voice, represented by 1798, the Constitution will be fully overthrown. Each of the three waymarks of 1776, 1789 and 1798, align with the three divine voices that are marked as September 11, 2001, July 2023, and the soon coming Sunday law.

Mu mwezi gwa July mu 2023, eddoboozi okuva mu ggulu (eddoboozi lya Kristo) lyatandika okuzuukusa abajulizi babiri abaali battiddwa mu nguudo; omuyoka atakkiriza Katonda eyava mu kinnya ekitaggwaamu ye yabatta. Mu kaseera ako, ensonga ezikwatagana ne Ssemateeka wa United States zaafuuka omutwe gw’obunnabbi, kubanga ku ddoboozi eriddako, erikiikirirwa 1798, Ssemateeka ajja kugwibwawo ddala. Buli limu ku bimanyirizo by’ekkubo ebisatu eby’a 1776, 1789 ne 1798, bituukagana n’amaloboozi asatu ag’Obwakatonda agateekeddwako obubonero ng’a September 11, 2001, July 2023, n’etteeka lya Ssande eririvaayo amangu.

Those three steps align with three steps of the third woe, represented by September 11, 2001, October 7, 2023 and the soon coming Sunday law when the seventh trumpet, which is the third Woe, suddenly arrives in the hour of the “great earthquake”. In 2023, the transition of both horns of the earth beast began, as represented by the secret image dream of Nebuchadnezzar. Nebuchadnezzar’s dream in chapter two, was a secret that only God could reveal, and He revealed it to those who had passed the first test represented in chapter one of Daniel.

Ebitundu ebyo bisatu bikwatagana n'ebitundu ebisatu by'ennaku ey'okusatu, ebiragirwa ku Sebutemba 11, 2001, Okitobba 7, 2023, n'etteeka lya Sande erijja mu bwangu, lwe ekkondeere ey'omusanvu, ery'ennaku ey'okusatu, lituuka mu butali bwetegefu mu ssaawa ey' "ekikankano ekinene". Mu 2023, okukyukakyuka kw'empondo zombi z'ensolo eyava mu nsi kwatandika, nga kiragibwa mu ekirooto ky'ekifaananyi ekyama kya Nebukadduneeza. Ekirooto kya Nebukadduneeza mu ssuula ey'okubiri kyali ekyama Katonda yekka kye yasobolanga okubikkula, era yakibikkulira abo abaayita mu kyezzo ery'olubereberye okuyimiririrwa mu ssuula esooka eya Danyeri.

Daniel and the three worthies in chapter one who passed the first test, were those who chose to eat the heavenly food and reject the diet of Babylon. They are those represented by John in Revelation chapter ten, who take the little book out of the angel’s hand, who is no less a personage than Jesus Christ, and eat the message contained therein. They are those in John chapter six, who chose to eat the flesh and drink the blood of the heavenly manna, that the other class rejected and who then turned away from Christ and walked no more with Him forever, in chapter SIX, verse SIXTY-SIX.

Danyeri n'abasajja abasatu ab'ekitiibwa ab'omu essuula esooka abaayita mu kigezo ekisooka, be baalondawo okulya emmere ey'eggulu ne bagaana emmere ya Babulooni. Bebo abaakiikirirwa Yokaana mu Okubikkulirwa essuula ekkumi, abaggya akatabo akatono mu mukono gw'omumalayika, atali mulala wabula Yesu Kristo yennyini, ne balya obubaka obuli mu kyo. Era be abo mu Yokaana essuula mukaaga, abaalondawo okulya omubiri n'okunywa omusaayi ogwa mana ogw'eggulu, gwe ekibiina ekirala lyaagaana, ne bava eri Kristo ne tebaakyaddamu kugenda naye, mu essuula mukaaga, olunyiriri nkaaga mu mukaaga.

In that line Christ was teaching in Galilee, which means “a hinge” or “a turning point”. There He presented the message of the heavenly manna, that His disciples were to eat, just as John had eaten in Revelation chapter ten, and as Ezekiel had eaten in chapter three, and Jeremiah had eaten in chapter fifteen. The history represented by John in Revelation chapter ten, when he ate the little book, represented the history of the Millerites from 1840 to 1844, but it more directly represented the period of the sealing of the one hundred and forty-four thousand than the history of the Millerites. This is apparent in the chapter by the directions John was given when told to eat the little book.

Mu kiseera ekyo Kristo yali ayigiriza mu Galiraaya, ekitegeeza “ekisiba ky’oluggi” oba “ekiseera eky’okukyukira”. Eyo n’ayanjula obubaka bw’omuna ogw’eggulu, ogw’abayigirizwa be baalina okulya, nga Yokaana bwe yalya mu Kubikkulirwa essuula ey’ekkumi, era nga Ezeekyeri bwe yalya mu essuula ey’okusatu, ne Yeremiya bwe yalya mu essuula ey’ekkumi n’ettano. Ebyafaayo Yokaana bye yalaga mu Kubikkulirwa essuula ey’ekkumi, lwe yalya akatabo akatono, byaalaga ebyafaayo by’Abamilerayiti okuva mu 1840 okutuuka mu 1844, naye okusingira ddala byaalaga ekiseera eky’okuteekebwako akabonero ky’abantu 144,000 okusinga ebyafaayo by’Abamilerayiti. Kino kirabikira mu essuula eyo olw’ebiragiro Yokaana bye yategeezebwa bwe yagambibwa okulya akatabo akatono.

> And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. Revelation 10:9.

> Ne ngenda eri malayika, ne mmugamba nti, Mpayo akatabo. N’angamba nti, Kwata akatabo olye ddala; kale kalikulumya olubuto lwo, naye mu kamwa ko kaliba kiwooma ng’omubisi gw’enjuki. Okubikkulirwa 10:9.

In the verse, John was told in advance of his taking and eating the little book what experience would be produced by the message he ate. The Millerites did not understand the bitter-sweet experiences in advance of their historical fulfillment of John’s symbolism of their line of prophetic history. But the one hundred and forty-four thousand have been told in advance, and are required to know. When John illustrates either the history of the movement of the first angel or the history of the third angel, the message produces two classes of worshippers, and then ends with the bitter disappointment. When Jeremiah ate the little book, he then refused to associate with the “assembly of the mockers.”

Mu ekitundu ekyo, Yokaana yategeezebwa nga tannatwala era nga tannarya ekitabo ekitono, ebyo bye byandimutuukako olw’obubaka bwe yali agenda kulya. Abamillerite tebaategeera mu maaso obumanyirivu obw’omuwoomi n’omugavu, nga tebunnatuukirizibwa mu byafaayo obufaananyi bwa Yokaana obwalaga ennyiriri y’ebyafaayo by’obunnabbi byabwe. Naye abo emitwalo kkumi na nnya n’enkumi ennya baategeezebwa mu maaso, era basaanidde okumanya. Bwe Yokaana alaga ebyafaayo eby’okutambula kw’omubaka asooka oba ebyafaayo by’omubaka ow’okusatu, obubaka buvamu ebika bibiri by’abasinza, era ne buggwa n’okusuusuwala okw’omugavu. Yeremiya bwe yarya ekitabo ekitono, oluvannyuma yagaana okwegatta n’“ekibiina ky’abasekerera.”

> I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Jeremiah 15:17.

> Saatuula mu lukiiko lw'abasekerera, so saasanyuka; nnatuula nzekka olw'omukono gwo; kubanga onjjuze obusungu. Yeremiya 15:17.

When Ezekiel ate the little book, he was told to give the message to the rebels of the house of Israel, who would not listen.

Ezekyeri bwe yalya ekitabo ekitono, yagambibwa okuwa obubaka eri abajeemu ab’ennyumba ya Isirayiri, abagaana okuwuliriza.

> Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. . .. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Ezekiel 3:1,7.

> Era n’aŋŋamba nti, Omwana w’omuntu, lya kye onosanga; lya omuzingo guno, olyoke ogende ogambe eri ennyumba ya Isirayiri. . .. Naye ennyumba ya Isirayiri tebalikuwuliriza; kubanga tebalikunnyuliriza nange: kubanga ennyumba yonna ya Isirayiri batalina nsonyi era b’emitima emigumu. Ezekiel 3:1,7.

When Christ offered the heavenly bread, that was His flesh and His blood, to His home church at Galilee, the class that turned away never walked with Him again, and the fact that this occurred in chapter SIX, verse SIXTY-SIX, identifies that the eating is the first of a three-step testing process, which begins with the descent of the angel. The second test is where the two classes are manifested, whether it be the contrast of Ezekiel with the hard-hearted house of Israel, or the wise and foolish virgins of both the beginning and ending of Adventism, or Jeremiah with the assembly of mockers, or by Daniel and the three worthies in contrast with the wise men of Babylon in chapter two of Daniel.

Bwe Kristo yawaayo omugaati ogw’omu ggulu, ogwali Omubiri gwe n’Omusaayi gwe, eri ekkanisa ye ey’awaka e Ggaliraaya, ekika ekyava ku lulwe tekyaddayo kutambulira naye; era okuba nti kino kyabeerawo mu essuula mukaaga, olunyiriri nkaaga mu mukaaga, kulaga nti okulya kwe kusooka mu mitendera esatu egy’okukemebwa, nga kutandika n’okukka kwa malayika. Ekikemo eky’okubiri we mweeyolekera ebika bibiri, oba okwenjawulekanya kwa Ezeekyeri n’enju ya Isirayiri ey’emitima egikakanye, oba abawala ab’amagezi n’abazira mu ntandikwa n’enkomerero ya Adiventisimu, oba Yeremiya n’ekibiina ky’abasoomooza, oba Daniyeri n’abasatu ab’esiimibwa nga bawukana n’ab’amagezi ba Babulooni mu essuula ey’okubiri eya Daniyeri.

In the line of John chapter six, the arrival at Galilee is September 11, 2001. The message to eat the flesh and drink the blood is the history that ultimately leads to the soon-coming Sunday law. “You are what you eat”, as represented by Daniel and the three worthies in chapter one, and in John six, those who chose to eat Christ’s flesh and drink His blood, became the image of what they ate. They became the image of Christ, while the other class that turned and walked no more with Christ manifested the image of the beast. One class was the image of the Creator, the other the image of the creation. John chapter six adds the meaning of “Galilee” to September 11, 2001, for the meaning is “hinge”, thus marking the turning point for the disciples. Would they turn to the heavenly diet or the diet of Babylon? It is at prophetic turning points that Christ manifests the light for the following period, as represented by His descent in 2001, when the earth was lightened with His glory.

Okusinziira ku Yokaana essuula mukaaga, okutuuka e Ggaliraaya kwe Septemba 11, 2001. Obubaka obw’okulya Omubiri n’okunywa Omusaayi bwebwo ebyafaayo ebyavaamu okutuuka ku tteeka lya Ssande erigya mangu. “Oli kye olya,” nga bwe kiragibwa mu Ddaaniyeri n’abavubuka abasatu abeesigwa mu essuula esooka, era mu Yokaana essuula mukaaga, abo abaalonda okulya Omubiri gwa Kristo n’okunywa Omusaayi gwe baafuuka ekifaananyi ky’ekyo kye barya. Baafuuka ekifaananyi kya Kristo, ate ekibiina ekirala ekyakyuka ne baalekeraawo okutambula ne Kristo ne kiraga ekifaananyi ky’ensolo. Ekibiina kimu kyali ekifaananyi ky’Omutonzi, ekirala kyali ekifaananyi ky’ekitonde. Yokaana essuula mukaaga ayongerako amakulu ga “Ggaliraaya” ku Septemba 11, 2001, kubanga kitegeeza “hinge”, era n’okumaka ekifo eky’okukyukira ky’abayigirizwa. Bandikyukira ku mmere ey’eggulu oba ku mmere ya Babulooni? Kiri ku bifo eby’okukyukira eby’obunnabbi we Kristo ayanjulira omusana ogw’ekiseera ekiddako, nga bwe kiragibwa mu kukka kwe mu 2001, lwe ensi yanyezebwa n’ekitiibwa kye.

> “There are lessons to be learned from the history of the past; and attention is called to these, that all may understand that God works on the same lines now that He ever has done. His hand is seen in His work and among the nations now, just the same as it has been ever since the gospel was first proclaimed to Adam in Eden.

> Waliwo eby’okuyigira okuva mu byafaayo ebyayita; era essira liteekeddwako ku bino, buli omu alyoke ategeere nti Katonda akolera mu nkola y’emu kaakano nga bwe yakikolanga bulijjo. Omukono gwe gulabikira mu mulimu gwe era mu mawanga kaakano, nga kye kimu ddala nga bwe kibadde okuva lwe Enjiri yasooka okulangirirwa eri Adamu mu Edeni.

> “There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement.” Bible Echo, August 26, 1895.

> Waliwo ebiseera ebifuuka entikko y’okukyuka mu byafaayo by’amawanga era ne mu by’ekkanisa. Mu bw’entegeka ya Katonda, bwe bituuka ebizibu bino ebikulu eby’enjawulo, omusana ogw’ekiseera ekyo guweebwa. Bwe gukkirizibwa, wabaawo okutera mu maaso mu by’omwoyo; bwe gaweebwa emabega, wabaawo okugwa wansi mu by’omwoyo n’okuzikirira. Mukama mu Kigambo kye abikkulidde omulimu ogw’Enjiri ogw’obuvumu, nga bwe gwakolebwa mu biseera ebyayita era nga bwe gunaakolebwa mu biseera eby’omu maaso, okutuuka ddala ku lutalo olw’enkomerero, ng’abakolerera Setaani banaakola entambula yaabwe eyasembayo ey’ewuunyisa. Bible Echo, Agusito 26, 1895.

God always works upon the same lines of past history, and He never changes. There are “turning points” (Galilee), that are “crises,” and at those “turning points” the “light for that time is given.” The light for the period of the sealing of the one hundred and forty-four thousand was given at the crisis that began on September 11, 2001. If that light “is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow.” The light produces two classes of worshippers. The light that follows the turning point represents the message which produces two classes of worshippers.

Katonda bulijjo akola mu ngeri emu nga bwe kyabadde mu byafaayo ebyayita, era tekyuka. Waliwo "ebiseera eby’okukyuka" (Galiraaya), ebibeera "obuzibu obususse," era mu "biseera eby’okukyuka" ebyo "obumuli obw’ekiseera ekyo buweebwa." Obumuli obw’ekiseera eky’okuteekebwa akabonero kw’abantu 144,000 bwaweereddwa mu kiseera ky’ekizibu ekyatandika nga September 11, 2001. Obwo obumuli bwe bukkirizibwa, wabaawo okweyongera mu by’omwoyo; bwe bugaanibwa, okweddirira kw’eby’omwoyo n’okumenyeka ng’eryato bigoberera. Obumuli buvaamu ebika bibiri by’abasinzi. Obumuli obugoberera ekiseera eky’okukyuka bukiikirira obubaka obuvaamu ebika bibiri by’abasinzi.

Daniel chapter two illustrates the second test, the test which follows the dietary test of chapter one. In verse one of chapter one of Daniel, Judah had just been conquered by Nebuchadnezzar, who then became the first kingdom of Bible prophecy. It was a turning point in both the history of nations and of the church, it was a great crisis and the light of a dietary test was then given. Daniel and the three worthies passed the test, and then in chapter two, they again represented those who passed the second test. The second test was a test over a secret that no man, not even Nebuchadnezzar knew.

Danyeri essuula ey’okubiri eraga ekigezo eky’okubiri, ekiddirira ekigezo ky’emmere eky’omu ssuula esooka. Mu lunyiriri olusooka olw’essuula esooka eya Danyeri, Yuda yali amaze okuwangulwa Nebukadduneeza; era obwakabaka bwa Nebukadduneeza ne bubeera obusooka mu bunnabbi bwa Bayibuli. Kino kyali ekyenkulungo mu byafaayo by’amawanga n’ekkanisa; kyali kizibu ekinene, era omusana ku kigezo ky’emmere ne guweebwa. Danyeri n’abasajja abasatu abeesigwa ne bayita mu kigezo, era mu ssuula ey’okubiri ne baakiikirira nate abo abaayita mu kigezo eky’okubiri. Ekigezo eky’okubiri kyali ekigezo ku kyama ekyatamanyiddwa muntu yenna; ne Nebukadduneeza yennyini takimanyi.

The symbol of the test was the image of Nebuchadnezzar’s dream. It was a life and death test over an image that no one knew. The image identified the kingdoms of Bible prophecy, and in chapters seven and eight of Daniel, the same kingdoms of Daniel two are represented as beasts. Nebuchadnezzar’s test was the test of “the image of the beasts”, that in the last days, occurs during the period of the sealing of the one hundred and forty-four thousand.

Akabonero k’ekigezo kyali ekifaananyi eky’ekirooto kya Nebukadduneeza. Kyali kigezo eky’obulamu n’okufa, ku kifaananyi kye tewali muntu yali akimanyi. Ekifaananyi kino kyalambulula obwakabaka obwogerwako mu bunnabbi bwa Baibuli, era mu Danyeri essuula musanvu n’omunaana, obwakabaka bumu obwa Danyeri essuula bbiri bulagiddwa ng’ebisolo. Ekigezo kya Nebukadduneeza kyali ekigezo ky’“ekifaananyi ky’ebisolo,” ekinaabaawo mu nnaku ez’enkomerero, mu kiseera ky’okuteekebwako akabonero kw’abantu 144,000.

In the last days, the formation of the image of the beast is the great test for the people of God, represented by Daniel and the three worthies. It is the test they must pass, before they are sealed, so it is the sealing-testing message that either produces a class that receives the seal of God and reflects the image of God, or a class that receives the seal of the beast, and therefore reflects the image of the beast. In Daniel chapter two the message of the image of the beast was sealed until the history when it became a life and death question. Nebuchadnezzar’s image was understood correctly by the Millerites, but in the history of the sealing a secret truth that is connected with Nebuchadnezzar’s image is unsealed, but only to those who have taken the message that was to be eaten when the turning point arrived.

Mu nnaku z’enkomerero, okutondwa kw’ekifaananyi ky’ensolo kwe kigezo ekinene eri abantu ba Katonda, abaakiikirirwa Daniyeri n’abasatu abeesigwa. Kye kigezo kye balina okuyitamu nga tebannasiigibwa akabonero, kale kye kigezo ky’okusiigibwa ekireeta oba ekibinja ekifuna akabonero ka Katonda ne kyeraga ng’ekifaananyi kya Katonda, oba ekibinja ekifuna akabonero k’ensolo, ne kityo ne kyeraga ng’ekifaananyi ky’ensolo. Mu kitundu kya Daniyeri ekya bbiri, obubaka bw’ekifaananyi ky’ensolo bwali busibiddwa okutuusa mu byafaayo lwe bwafuuka ekibuuzo eky’obulamu n’okufa. Ekifaananyi kya Nebukadduneeza kyategeerwa bulungi abagoberezi ba Miller, naye mu byafaayo by’okusiigibwa amazima ag’ekyama agalina enkolagana n’ekifaananyi kya Nebukadduneeza gagguddwawo, naye eri bokka abaatwala obubaka obwateekwa okuliyibwa nga ekiseera eky’okukyuka kituuse.

That food is the latter rain message that began when the angel of Revelation eighteen descended, and the latter rain message is the methodology of line upon line. Without eating that truth, the secret message of the formation of the image of the beast cannot be seen.

Emmere eyo ye obubaka bw’enkuba ey’enkomerero eyatandika bwe yakka malayika ow’Okubikkulirwa ekkumi n’omunaana, era obubaka bw’enkuba ey’enkomerero bwe nkola ey’olunyiriri ku lunyiriri. Nga tolidde amazima ago, obubaka obukyama obw’okutondebwa kw’ekifaananyi ky’ekisolo tebuyinza kulabika.

Ellen White was “clearly shown, that the image of the beast would be formed before probation closes.” The message of the formation of the image of the beast in Daniel two, represents a formation of the image that would only been seen in the history that followed the “turning point”, when the light would then be given. What is now understood about Nebuchadnezzar’s image is that it did not simply identify the first four kingdoms of Bible prophecy, it identified all eight kingdoms, and that understanding produces a new formation of the image-beast.

Ellen White yalagibwa "bulungi nti ekifaananyi ky’ensolo kijja kutondebwa nga tekinnaggwa ekiseera ky’okugezesa." Obubaka ku kutondebwa kw’ekifaananyi ky’ensolo mu Danyeri essuula bbiri bukiikirira entondeka y’ekifaananyi eyandibadde yokka eyalabika mu byafaayo ebyagoberera "turning point", nga olwo omusana gwandibadde guweebwa. Ky’omu kaakano kitegeerekeka ku kifaananyi kya Nebukadduneeza kwe kuli nti tekyalambulanga obwakabaka ebuna ebyasooka byokka mu bunnabbi bwa Bayibuli; ky’alambulanga obwakabaka omunaana byonna, era okutegeera okwo kuleeta entondeka empya y’ekifaananyi ky’ensolo.

That truth identifies that the eighth beast, is of the seven, and it further identifies that the United States, who first forms an image of the beast, and thereafter forces the entire world to do the same, will possess the prophetic characteristic of the beast which it forms an image of. That image includes that it is the eighth, that is of the seven, and in the history of the three voices of Christ, it is marking the turning point of September 11, 2001, the voice of 2023 calling the dead, dry bones of the two witnesses to their feet, and the voice of the call out of Babylon.

Amazima ago galaga nti ekisolo eky’omunaana, nga kivudde mu musanvu, era galaga nti Amerika, egisooka okukola ekifaananyi ky’ekisolo era oluvannyuma n’ennyigirizza ensi yonna okukola kye kimu, ejja okubeera n’ekimiro ky’obunnabbi ky’ekisolo ky’ekoleddeko ekifaananyi. Ekifaananyi ekyo kirimu nti ky’akunaana, era kivudde mu musanvu, era mu byafaayo by’amaloboozi ssatu ga Kristo, kimaka ekiseera eky’enkyukakyuka eky’ennaku ya 11 Sebutemba 2001, eddoboozi lya 2023 ery’ayita amagumba amakalu g’abajulirwa ababiri abaafiirawo okuyimirira ku bigere byabwe, n’eddoboozi ery’okuyita abantu okuva mu Babulooni.

The voice of 2023 is the voice that identifies the secret of Nebuchadnezzar’s image and when it speaks.

Eddoboozi erya 2023 kye ddoboozi elimanyisa ekyama ky’ekifaananyi kya Nebukadduneeza ne budde bwe liyogera.

September 11, 2001 represents the period that begins there, and ends on July 18, 2020. The period of the second voice from chapter eleven, represents the period from July 18, 2020, unto the third voice at the soon-coming Sunday law. The second period that begins on July 18, 2020, includes the waymark of November 3, 2020, and the waymark of January 6, 2021, when those that had slain the two witnesses and began to rejoice and send gifts, and it includes July, 2023, when the voice in the wilderness began to sound the warning of the seventh trumpet.

Ssettemba 11, 2001 kiyimirira ekiseera ekitandikira eyo ne kiggwa ku Jjulaayi 18, 2020. Ekiseera ky’eddoboozi ery’okubiri okuva mu ssuula ey’ekkumi n’emu kiyimirira ekiseera okuva ku Jjulaayi 18, 2020 okutuuka ku ddoboozi ery’okusatu ku tteeka lya Ssande erituuka mangu. Ekiseera eky’okubiri ekitandikira ku Jjulaayi 18, 2020, kirimu akabonero k’ekkubo aka Novemba 3, 2020, n’akabonero k’ekkubo aka Janwaliyo 6, 2021, lwe abo abaali battidde abajulirwa babiri ne batandika kweyagalira ne okutumira ebirabo; era kirimu ne Jjulaayi 2023, lwe eddoboozi ery’omu ddungu lyatandika okuvuga ekkondeere ery’omusanvu okulabula.

We will continue this study in the next article.

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

> “Upon the banks of the river Chebar, Ezekiel beheld a whirlwind seeming to come from the north, ‘a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the color of amber.’ A number of wheels, intersecting one another, were moved by four living beings. High above all these ‘was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’ Ezekiel 1:4, 26; 10:8. The wheels were so complicated in arrangement that at first sight they appeared to be in confusion; but they moved in perfect harmony. Heavenly beings, sustained and guided by the hand beneath the wings of the cherubim, were impelling these wheels; above them, upon the sapphire throne, was the Eternal One; and round about the throne a rainbow, the emblem of divine mercy.

> Ku mabbali g’omugga Kebali, Ezekyeri yalaba omuyaga oguzungulukiranga ng’ogiva mu bukiikakkono, ‘ekire ekinene, n’omuliro ogweebungiridde, era ekitangaala kyali kimwetoolodde; era mu makkati gaakyo nga langi ya amber.’ Amaggaali amangi, nga gasalaganamu, gaatambulizibwa ebiramu bina. Waggulu nnyo ku bino byonna ‘waalabika omufaananyo gw’entebe ey’obwakabaka, ng’obulabika bw’ejjinja lya safayiri: era ku mufaananyo gw’entebe kwaliko omufaananyo ng’obulabika bw’omusajja, waggulu ku yo.’ ‘Era mu Bakerubi ne walabika ekifaananyi ky’omukono gw’omuntu wansi w’ebiwaawaatiro byabwe.’ Ezekyeri 1:4, 26; 10:8. Amaggaali gaali gategekeddwa mu ngeri enzirugavu okutuusa nti mu lutunuzi olwasooka gaalabika nga gali mu kavuyo; naye gaatambula mu kutegeerekagana okutukuvu. Ebitonde eby’omu ggulu, nga byawagirirwa era nga bikulirirwa omukono oguli wansi w’ebiwaawaatiro bya Bakerubi, bye byasindika amaggaali ago; waggulu waabyo, ku ntebe ya safayiri, waaliwo Ataggwaawo; era okutooloola entebe kwaliko omusoke, akabonero k’ekisa kya Katonda.

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

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

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

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

> “The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.” Education, 177, 178.

> Ebyafaayo eby’Oyo Omukulu Nze Ndi bye yalaga mu Kigambo kye, ng’agatta oluŋŋo ku luŋŋo mu mukette gw’obunnabbi, okuva mu butaggwaawo obw’edda okutuuka mu butaggwaawo obw’omu maaso, bitutegeeza w’etuuse leero mu lugendo lw’emirembe, n’ebiyinza okusuubirwa mu biseera eby’omu maaso. Byonna eby’obunnabbi ebyalagulwa nti bijja okutuukirira okutuusa ku kiseera kino, byalondoolwa era byawandiikibwa ku mpapula z’ebyafaayo, era tusobola okukakasa nti byonna ebisigadde okujja bijja kutuukirizibwa mu ntegeka yaabyo. Education, 177, 178.

Back to Articles