Article

# The Book of Daniel - Number Four

Ekitabo kya Danyeri - Ennamba Ennya

The Plummet

Okugwa amangu nnyo

Author

Jeff Pippenger

Published

November 27, 2023

Formats

PDF
Word

We are addressing the “seven times” of Leviticus twenty-six as represented in the book of Daniel. We are doing so because one of the prophetic characteristics of the “seven times,” is that it represents the “stumbling stone” that the builders rejected. I am defining the stone of stumbling that is represented in the Scriptures as a truth that can be seen, but isn’t. For those that see it, it is precious, but for those that don’t see it, it is not only what they stumble over, but it is the stone that grinds them to powder.

Tukyogerako ku "ebiseera musanvu" ebyogerwako mu Leviitiko 26, nga bwe biyimiriziddwa mu kitabo kya Danyeri. Tukikola kubanga ekimu ku bika eby’obunnabbi ebyo "ebiseera musanvu" bye birina kwe kuba nti biyimirira "ejjinja ery’okukubwatuka" abazimbi lwe baagaana. Ntegeeza ejjinja ery’okukubwatuka eriyimiririddwa mu Byawandiikibwa ng’amazima agasobola okulabibwa, naye nga tegagulabibwa. Eri abaliraba, kye ky’omuwendo omungi; naye eri abatakiraba, si kyokka kye bakubwatukiramu, wabula kye kijjinja ekibamenyamenyamu ne kibafuula ng’efuufu.

When Christ presented the stone that the builders rejected, He identified that the corner stone would become the “head” of the corner. The message of the rejected stone in the Scriptures always has to do with God passing by a former covenant people, while at the same time God is entering into covenant with a people who had not formerly been the people of God.

Bwe Kristo yalaga ejjinja abazimbi lye baagaana, yategeeza nti ejjinja ery’ensonda lyandifuuka “omutwe gw’eggombole.” Obubaka bw’ejjinja lye baagaana mu Byawandiikibwa bulijjo bubeera ku kino: Katonda ayitirira abantu abaasooka okuba mu ndagaano naye, ate mu kiseera kye kimu ayingira mu ndagaano n’abantu abataali bantu ba Katonda edda.

> Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. Matthew 21:42–44.

> Yesu n’abagamba nti, Temwalabanga kusoma mu Byawandiikibwa nti, Ejjinja abazimbi lye baagaana, lye lituuse okufuuka omutwe gw’ensonda: kino Mukama yakikola, era kirabika eky’amagero mu maaso gaffe? Kyendiva mbagamba nti, Obwakabaka bwa Katonda bujja kubaggibwa, ne buweebwa eggwanga eribala ebibala byabwo. Era buli anaagwa ku jjinja lino anaayulibwanga: naye lye linaagwa ku yo, lijja kumunyonyola okuba obukunkumuka. Matayo 21:42-44.

The first “time prophecy” that William Miller was led to by the holy angels, was the “seven times” of Leviticus twenty-six. Laodicean Adventism started the process of tearing down the foundational truths which the Lord assembled through the ministry of Miller by rejecting the very first of Miller’s discoveries. Of course, any prophetic illustration of a sacred foundation is an illustration of Christ, who is “The Stone”, so the rejection of the “seven times” in 1863, identifies not only the beginning of the process of rejecting the foundational truths, it represents a rejection of Christ. As with Christ’s testimony of the rejected stone, Peter also identifies that one of the prophecies connected with the foundation stone is that it would ultimately become “the head of the corner”.

Obunnabbi bw’ebiseera obwasooka, William Miller mwe yatuusibwa n’abamalayika abatukuvu, bwali “emirundi musanvu” egyogerwa mu Levitiko 26. Obwadiventisi obw’e Laodikeya bwatandika omutendera ogw’okumenya amazima g’esinziiro Mukama ge yakuŋŋaanya okuyita mu buweereza bwa Miller, nga bagaana ekisooka ddala ku byazuulibwa bya Miller. Kale, buli kifaananyi ky’obunnabbi ekikwata ku nsinziro entukuvu kye kifaananyi kya Kristo, ey’eri “Ejjinja”; bw’atyo okugaana “emirundi musanvu” mu 1863 tekulaga ntandikwa yokka y’omutendera ogw’okugaana amazima g’esinziiro, naye kiraga n’okugaana Kristo. Nga bwe kiri mu bujulizi bwa Kristo ku ejjinja eryagaanyizibwa, Peetero naye alaga nti omu ku bunnabbi obukwatagana n’ejjinja ery’ensinziro bwe buno: mu nkomerero linafuuka “omutwe gw’ensonda”.

> Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:6–8.

> Kyava ne kisangibwa mu Byawandiikibwa nti, Laba, nteeka e Sayoni ejjinja ery’oku nsaano ery’akulu, erirondebwa, ery’omuwendo; era buli amukkiririzaamu tajja kuswazibwa. Noolwekyo, eri mmwe abakkiriza, ali wa muwendo; naye eri abo abatagondera, ejjinja abakola ennyumba lye baagaana, lye lyafuuka omutwe gw’ensaano, era ejjinja ery’okwesittaza, n’olwazi olw’okukwaza, eri abo abasittalira ku Kigambo, kubanga batagondera; we baateekerwa. Naye mmwe muli ekika ekilondebwa, obwakabona obw’obwakabaka, eggwanga ettukuvu, abantu ab’enjawulo; mulyoke mulangirire ettendo ly’oyo eyabayita okuva mu kizikiza okubayingiza mu musana gwe ogw’amagero; mwe, edda temwali bantu, naye kaakano muli abantu ba Katonda; edda temwafuna kisa, naye kaakano mufunye kisa. 1 Peetero 2:6-8.

The foundation stone in the beginning of Adventism, becomes the head of the corner. Isaiah is in agreement with Christ and Peter, and Isaiah uses the foundation stone to represent a covenant people who are being passed by for a new covenant people. In his testimony he represents a class that has made a covenant with death, and who have received a lie. The lie they receive, is the lie that Paul identifies as bringing strong delusion upon those that make a covenant with death, because they did not receive the love of the truth.

Ejjinja ery’ensingi mu ntandikwa y’Obwadiventi lifuuka omutwe gw’ekikondo. Isaaya akkiriziganya ne Kristo ne Peetero, era akoza ejjinja ery’ensingi okulaga abantu b’endagaano abali okuyisibwa ku bbali mu kifo ky’abantu b’endagaano empya. Mu bujulizi bwe ayimirira ekibiina ekikoze endagaano n’okufa, era ekyafunye eky’obulimba. Obulimba bwe baafuna bwe bumu Paulo bw’alambulula nti buleta okulimbibwamu okw’amaanyi eri abo abakola endagaano n’okufa, kubanga tebaafuna okwagala kw’amazima.

> Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:14–18.

> Kale muwulire ekigambo kya Mukama, mmwe abanyoomi abatwala abantu bano abali mu Yerusaalemi. Kubanga mwagamba nti, Twakoze endagaano n’okufa, era twakkiriziganya n’amagombe; olubwatuka olusukkiridde bwe lunaayitamu, te linaatuukira gye tuli: kubanga twafuula obulimba eky’okuddukira kwaffe, era wansi w’obukyamu tweyekwese: Noolwekyo bw’ati ayogera Mukama Katonda, Laba, ntadde mu Sayuuni ejjinja ery’omusingi, ejjinja erigezeddwa, ejjinja ly’ensonda ery’omuwendo, omusingi ogw’esigika: oyo akikkiriza talikankana. Era ndissa okusala omusango okubeera omugo ogw’okupima, n’obutuukirivu obubeere ekibambasi: era omuzira gunaasangula eky’okuddukira ky’obulimba, n’amazzi ganaafudembya eky’ekwekero. N’endagaano yammwe n’okufa erisazibwamu, n’okukkiriziganya kwammwe n’amagombe tekujja kuyimirira; olubwatuka olusukkiridde bwe lunaayitamu, munaalinyiririzibwa nalo. Isaaya 28:14-18.

The “seven times” has been hidden under falsehoods, and when God passes by His former covenant people and enters into covenant with the one hundred and forty-four thousand, the stone that was formerly the rejected corner stone will ascend to be the “head” of the corner. For those that understand this truth, it is precious, and for those that don’t, the stone that becomes the head of the corner, not only crushes them, but it metaphorically becomes their headstone.

“Emirundi musanvu” kibikkiddwa wansi w’obulimba, era nga Katonda bw’ayita ku bantu be ab’endagaano ab’edda n’ayingira endagaano ne 144,000, ejjinja ery’ensengejja eryaali ligaaniddwa lijja kulinnya okubeera “olutwe” lw’ensengejja. Eri abo abategeera amazima gano, gya muwendo omungi, ate eri abatategeera, ejjinja erifuuka olutwe lw’ensengejja, sso ssi libamenyaamenya bokka, wabula mu kifaananyi lifuukirawo ejjinja ly’ekiggya kyabwe.

In the book of Daniel, in chapter eight and verse nineteen, we find the “last end” of the indignation, thus identifying that there must also be a “first end” of the indignation. The period of time from 677 BC, until October 22, 1844 represents the period of time that the sanctuary (and host) would be tread down. But the papacy was to prosper until the indignation was accomplished, according to Daniel chapter eleven, and verse thirty-six. If the end of the indignation of chapter eight, represents the end of a period of time, then the end of the indignation of chapter eleven, also represents the end of a period of time. This is what the Bible clearly teaches, though this truth has been covered up with lies by those who have made a covenant with death.

Mu kitabo kya Dannyeri, essuula munaana olunyiriri 19, tusangamu "enkomerero ey’olusembayo" ey’obusungu; kino kiraga nti kirina okubeerawo ne "nkomerero ey’olwasooka" ey’obusungu. Ebbanga okuva mu 677 BC okutuuka nga October 22, 1844 liraga ebbanga awatukuvu (n’eggye) birikukandagiririrwa. Naye obwa Papa bwali bulina okufuna obuwanguzi okutuusa obusungu lwe bwatuukirizibwa, ng’okugamba kwa Dannyeri essuula 11, olunyiriri 36. Bwe kiba nti enkomerero y’obusungu mu essuula 8 eraga enkomerero y’ebbanga ly’ebbiseera, kale ne enkomerero y’obusungu mu essuula 11 nayo eraga enkomerero y’ebbanga ly’ebbiseera. Kino kye Bayibuli eyigiriza mu lwatu, newankubadde amazima g’ano gakyabikkiddwa n’obulimba olw’abo abaakoze endagaano n’okufa.

The end of both indignations represent the end of an identical period of time, for both were a fulfillment of the same curse of twenty-five hundred and twenty years of scattering, captivity and slavery. The northern kingdom first suffered the scattering, captivity and slavery of the “seven times,” when in 723 BC, the king of Assyria took them captive. The southern kingdom suffered the same fate in 677 BC. Jeremiah confirms this fact.

Enkomerero y’obusungu byombi eraga enkomerero y’ebbanga lye limu, kubanga byombi byali okutuukirizibwa kw’ekikolimo kye kimu eky’emyaka 2,520 egy’okusasaanyizibwa, okutwalibwa mu busibe n’obuddu. Obwakabaka obw’amambuka bw’asoose okubonabona okusasaanyizibwa, okutwalibwa mu busibe n’obuddu okw’ ‘emirundi musanvu,’ mu mwaka gwa 723 BC, kabaka w’Asiriya bwe yabatwala mu busibe. Obwakabaka obw’amaserengeta nabwo bwatuukirwa ekyo kye kimu mu mwaka gwa 677 BC. Yeremiya akakasa kino.

> Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Jeremiah 50:17.

> Isirayiri endiga eyaasaasaanyiziddwa; empologoma zimugobye: okusooka kabaka w’e Bwasuli yamulidde; ate oluvannyuma Nebukadduneeza ono, kabaka w’e Babulooni, amenye amagumba ge. Yeremiya 50:17.

Jeremiah is identifying a progressive judgment. The Assyrians remove the northern kingdom in 723 BC, then they take Manasseh to Babylon, their capital city, in 677 BC. Then Nebuchadnezzar takes Jehoiakim, thus marking the beginning of the seventy years of captivity in 606 BC. Then Nebuchadnezzar takes Zedekiah and destroys Jerusalem in 586 BC.

Yeremiya alambulula omusango ogutambulira mu ngeri ey’okweyongera. Abaasirya basaanyaawo obwakabaka obw’amambuka mu 723 BC, ne batwala Manase e Babulooni, ekibuga kyabwe ekikulu, mu 677 BC. Oluvannyuma Nebukaddunezzaali atwala Yekoyakimu, n’ekyo ne kitegeeza nti emyaka nsanvu egy’obuwaŋŋanguse gitandika mu 606 BC. Oluvannyuma Nebukaddunezzaali atwala Zeddekiya era n’azikiriza Yerusaalemi mu 586 BC.

The southern kingdom had been warned that they would suffer the same fate as the northern kingdom if they continued in their rebellion. The judgment of the northern kingdom would be accomplished upon the southern kingdom, and the symbol of that judgment was a line that was to be stretched over Judah. In Isaiah’s testimony, it was simply the “line,” but in the following passage, the “line” is the “line of Samaria.”

Obwakabaka obw’amaserengeta baali balabuddwa nti bajja kutuukirirwako kye kimu ng’ekyatuukako obwakabaka obw’amambuka singa beeyongera mu bujeemu bwabwe. Ekibonerezo ekyatuukako ku bwakabaka obw’amambuka kinaatuukirira ne ku bwakabaka obw’amaserengeta, era akabonero k’ekibonerezo ekyo kaali omuguwa ogw’okugolola ku Yuda. Mu bujulizi bwa Isaaya, kyayogerwako nga “omuguwa” kyokka, naye mu bigambo ebigoberera, “omuguwa” gwe “omuguwa gwa Samaliya.”

> Therefore thus saith the Lord God of Israel, Behold, I am bringing such evil upon Jerusalem and Judah, that whosoever heareth of it, both his ears shall tingle. And I will stretch over Jerusalem the line of Samaria, and the plummet of the house of Ahab: and I will wipe Jerusalem as a man wipeth a dish, wiping it, and turning it upside down. And I will forsake the remnant of mine inheritance, and deliver them into the hand of their enemies; and they shall become a prey and a spoil to all their enemies; Because they have done that which was evil in my sight, and have provoked me to anger, since the day their fathers came forth out of Egypt, even unto this day. 2 Kings 21:12–15.

> Kale bw’ati bw’ayogera Mukama Katonda wa Isirayiri: Laba, nzija kuleetera Yerusaalemi ne Yuda obubi obutali bwa bulijjo, era buli anaakiwulira, amatu ge byombi gajja okukankana. Era ndigolola ku Yerusaalemi omugero gwa Samaliya, n’omugo gw’okupima obutereevu ogw’ennyumba ya Akabu; era ndikuta Yerusaalemi ng’omusajja bw’akuta ekibya, ng’akukutye, n’akikyusa n’akifuula wansi waggulu. Era ndireka abasigalayo ab’obusika bwange, ne mbawaayo mu mukono gw’abalabe baabwe; era baliba omunyagiro n’ebyokunyagibwa eri abalabe baabwe bonna; kubanga bakoze ekibi mu maaso gange, era bansunguwaza okuva ku lunaku bajjajjaabwe lwe baava mu Misiri okutuusa leero. 2 Bassekabaka 21:12-15.

There are two prophetic expressions in the verses just cited that must be considered. The first is the tingling of the ears, and the other is the plummet. In these verses the line of Samaria is also identified as the plummet of the house of Ahab. The line and the plummet are instruments of judgment, which are used in the building process. In the verses, they identify that the same judgment that was carried out against the northern kingdom, represented as Samaria and the house of Ahab, would be brought upon Judah and Jerusalem. When the warning was set forth, the northern kingdom of Israel had already been invaded, conquered, destroyed and taken into slavery. The message of God’s judgment produces the tingling of the ears of those that hear the warning. Both the plummet and the tingling of the ears are found three times each in the Scriptures. In each case, they represent God’s indignation against His own people.

Waliwo ebigambo bibiri eby’obunnabbi mu mirongo gyo gennyini egyayogeddwako giteekwa okwekenneenya. Ekisooka kwe kukankana kw’amatwi, ekirala kwe omuguwa ogw’obutereevu. Mu mirongo gino, omugera gwa Samaliya gulambikibwa nga omuguwa ogw’obutereevu ogw’ennyumba ya Akabu. Omugera n’omuguwa ogw’obutereevu bye bikozesebwa eby’okusalawo omusango, era bikozesebwa mu mulimu gw’okuzimba. Mu mirongo gino, biraga nti omusango gumu ogwakoleddwa ku bwakabaka obwa mu bukiikakkono, obuyimiriziddwa Samaliya n’enyumba ya Akabu, gajja kuleetebwa ku Yuda ne Yerusaalemi. Bwe baateekaayo okulabula, obwakabaka obwa mu bukiikakkono bwa Isirayiri bwali bumaze okuyingirirwamu, okuwangulwa, okuzikirizibwa era ne batwalibwa mu buwaŋwa. Obubaka bw’omusango gwa Katonda buviirako kukankana kw’amatwi eri abo abawulira okulabula. Byombi, omuguwa ogw’obutereevu n’okukankana kw’amatwi, bisangibwa buli kimu emirundi esatu mu Byawandiikibwa. Mu buli mbeera, bikiikirira obusungu bwa Katonda ku bantu be bennyini.

> And the Lord came, and stood, and called as at other times, Samuel, Samuel. Then Samuel answered, Speak; for thy servant heareth. And the Lord said to Samuel, Behold, I will do a thing in Israel, at which both the ears of every one that heareth it shall tingle. In that day I will perform against Eli all things which I have spoken concerning his house: when I begin, I will also make an end. 1 Samuel 3:10–12.

> Awo Mukama n’ajja, n’ayimirira, n’ayita ng’ebiseera ebirala bwe yakikolanga nti, Samwiri, Samwiri. Awo Samwiri n’addamu nti, Yogera; kubanga omuddu wo awulira. Awo Mukama n’agamba Samwiri nti, Laba, ndikola ekintu mu Isirayiri, buli muntu anaakiwulira, amatu ge gajja kukankana. Ku lunaku olwo ndireeta ku Eri byonna bye nnayogera ku nnyumba ye: bwe ntandika, ndimaliriza. 1 Samwiri 3:10-12.

The overthrow of Eli’s house is the prophecy that would make both ears tingle in anyone who heard it. The tingling of the ears, in the time of Samuel symbolizes the passing by of the house of Eli. The fulfillment of the prediction given to Samuel was the overthrow of Eli’s house and the establishment of Samuel as the prophet. Samuel represents a people who as Peter says, in times past were not the people of God, but now are, for when Samuel was established as prophet, the house of Eli was destroyed. Jeremiah also proclaims a judgment against the leadership of Jerusalem that causes ears to tingle.

Okuzikirizibwa kw’ennyumba ya Eeri kwe obubaka bw’obunnabbi obwali obuleetera buli anakiwulira amatwi ge gombi okukankana. Okukankana kw’amatwi mu mulembe gwa Samwiri kwali kabonero akalaga nti ennyumba ya Eeri yakulekebwa ebbali. Okutuukirizibwa kw’obubaka obwaweebwa Samwiri kwali okuzikirizibwa kw’ennyumba ya Eeri n’okuteekebwawo kwa Samwiri ng’annabi. Samwiri ayimirira abantu, nga Peetero bw’agamba, edda abaatali bantu ba Katonda naye kaakano bali; kubanga Samwiri bwe yateekebwawo ng’annabi, ennyumba ya Eeri ne yazikirizibwa. Yeremiya naye alangirira omusango ku bukulembeze bwa Yerusaalemi oguleetera amatwi gombi okukankana.

> And say, Hear ye the word of the Lord, O kings of Judah, and inhabitants of Jerusalem; Thus saith the Lord of hosts, the God of Israel; Behold, I will bring evil upon this place, the which whosoever heareth, his ears shall tingle. Jeremiah 19:3.

> Gamba nti, Muwulirize ekigambo kya Mukama, mmwe bakabaka ba Yuda n’abatuuze ba Yerusaalemi; bw’ati bw’ayogera Mukama ow’eggye, Katonda wa Isirayiri: Laba, nzija kuleeta obubi ku kifo kino, buli anaabuwulira, amatu ge ganaakankana. Yeremiya 19:3.

All three references to ears tingling are associated with a covenant people who have made a covenant with death and are thereafter invaded, conquered, destroyed, scattered, and taken into slavery. The tingling ears is a symbol of the judgment of God’s indignation, and the symbol of that judgment is also represented three times in the Scriptures, with the word “plummet.” We have already read it in second Kings and Isaiah, but there is one other reference of the “plummet” in the Scriptures, and in that reference the word plummet is translated from a different Hebrew word, than the previous two references.

Okwoogerwako okusatu okw’amatuli agakankana kukwatagana n’abantu ab’endagaano abaakoze endagaano n’okufa, oluvannyuma ne balumbibwa, ne bawangulwa, ne bazikirizibwa, ne basaasanyizibwa, ne batwalibwa mu buddu. Okukankana kw’amatuli kubeera kabonero k’okusalirwa omusango olw’obusuungu bwa Katonda, era akabonero k’omusango ogwo kalabikawo mu Byawandiikibwa emirundi esatu, nga kalagirwa n’ekigambo “plummet.” Tukakisomye dda mu 2 Bassekabaka ne mu Isaaya, naye waliwo endala emu ey’okwogerwako ku “plummet” mu Byawandiikibwa, era mu yo ekigambo “plummet” kivvuunulwa okuva ku kigambo kya Olwebbulaniya ekirala, eky’awukana ku ebyokulabirako ebibiri ebyasooka.

> And the angel that talked with me came again, and waked me, as a man that is wakened out of his sleep, And said unto me, What seest thou? And I said, I have looked, and behold a candlestick all of gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps, which are upon the top thereof: And two olive trees by it, one upon the right side of the bowl, and the other upon the left side thereof. So I answered and spake to the angel that talked with me, saying, What are these, my lord? Then the angel that talked with me answered and said unto me, Knowest thou not what these be? And I said, No, my lord. Then he answered and spake unto me, saying, This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts. Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it. Moreover the word of the Lord came unto me, saying, The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the Lord of hosts hath sent me unto you. For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the Lord, which run to and fro through the whole earth. Then answered I, and said unto him, What are these two olive trees upon the right side of the candlestick and upon the left side thereof? And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth. Zechariah 4:1–14.

> Ne malayika eyali ayogera nange n’ajja nate, n’andamya, ng’omusajja awakanyiziddwa mu tulo. N’aŋŋamba nti, Olaba ki? Ne ŋŋamba nti, Nkitunuulidde, era, laba, ekikondo ky’ettabaaza ekya zaabu kyonna, era ku ntikko yaakyo waliwo ekibya, n’ettabaaza musanvu nga ziri ku yo, n’emiwunda musanvu egy’ettabaaza ezo musanvu eziri ku ntikko yaakyo; era waliwo n’emitii gy’emizeeyituuni ebiri okumpi nakyo, ogumu ku ludda olwa ddyo olw’ekibya, omulala ku ludda olwa kkono lwakyo. Awo ne ndamu ne njogera ne malayika eyali ayogera nange nti, Ebyo biri ki, mukama wange? Ne malayika eyali ayogera nange n’anziramu n’aŋŋamba nti, Tomanyi nti ebyo biki? Ne ŋŋamba nti, Nedda, mukama wange. N’addamu n’aŋŋamba nti, Kino kye kigambo kya Mukama eri Zerubbaberi nti, Si lwa maanyi, so si lwa buyinza, naye lwa Mwoyo gwange, bw’ayogera Mukama ow’Eggye. Ggwe lusozi olukulu oli ani? Mu maaso ga Zerubbaberi onoofuka ttale; era alileeta ejjinja ery’entikko yaagyo nga bakuba eddoboozi ne boogera nti, Ekisa, ekisa kibeereekyo. Ate n’ekigambo kya Mukama ne kinzijira, nga kigamba nti, Emikono gya Zerubbaberi gissaawo omusingi gw’ennyumba eno; era emikono gye ginaagimala; era onootegeera nti Mukama ow’Eggye yantuma gye muli. Kubanga ani anyoomye olunaku lw’ebitono? Kubanga banaasanyuka, era baliraba omuguwa ogupima mu mukono gwa Zerubbaberi wamu n’abo musanvu; abo be maaso ga Mukama agatambulira okwetooloola ensi yonna. Ne ndamu, ne mmugamba nti, Bino biti, emiti gy’emizeeyituuni ebiri ku ludda olwa ddyo olw’ekikondo ky’ettabaaza n’ebiri ku ludda olwa kkono lwakyo? Ne ndamu nate ne mmugamba nti, Biri ki emitabi gy’emizeeyituuni ebiri ebiyita mu miwunda ebiri egya zaabu ne bikkulukutira amafuta aga zaabu okuva mu bo? N’anddamu n’aŋŋamba nti, Tomanyi nti ebyo biki? Ne ŋŋamba nti, Nedda, mukama wange. N’aŋŋamba nti, Bano be bafukibwako amafuta ababiri, abayimirira awali Mukama w’ensi yonna. Zekaliya 4:1-14.

The word translated as “plummet” in second Kings and Isaiah twenty-eight, is “mishqâl” and it means a weight. In both passages a weight (plummet) was going to be added to the line. The weight is what is used in a scale, and represents judgment. The line with a weight is a line of judgment. The line of Samaria was the period of “seven times,” or twenty-five hundred and twenty years. The same period of time was going to be placed upon the southern kingdom that had been brought upon the northern kingdom. The ending of either line is identified in the book of Daniel as either the end of the last indignation or the end of the first indignation. The period is represented in Daniel as the period when Jerusalem and the host were to be trodden down by the two desolating powers of paganism and papalism. Both periods would begin when their respective capital cities were invaded, conquered, destroyed and their citizens carried into slavery.

Ekigambo ekyahindulwamu “plummet” mu Abakabaka Ab’okubiri ne Isaaya 28, kye “mishqâl,” era kitegeeza ekipimo ky’obuzito. Mu bitundu byombi ekipimo ky’obuzito (plummet) kyali kigenda okwongerwako ku linyiriri. Ekipimo ky’obuzito kye kikozesebwa ku bipima, era kiwakanya okusala omusango. Olunyiriri olw’ekipimo ky’obuzito luba olunyiriri olw’omusango. Olunyiriri lwa Samaliya lwali ekiseera ky’“emirundi musanvu,” oba emyaka 2,520. Ekiseera kye kimu kyali kigenda okuteekebwa ku bwakabaka obwa bukiikaddyo nga bwe kyali kyateekebwako ku bwa bukiikakkono. Okukomekkerezebwa kw’olunyiriri lulimu kwe kumanyibwa mu kitabo kya Danyeri nga oba enkomerero y’obusungu obusembayo oba enkomerero y’obusungu obusooka. Ekiseera kino kiragibwa mu Danyeri nga ekiseera we Yerusaalemi n’eggye byali bigenda okulinnyirirwa wansi w’obuyinza obuzikiriza obubiri: obupagani n’Obupapa. Obudde bwombi bwanditandise nga bibuga byabwe ebinene biyingirirwa n’amagye, biwangulwa, bizikirizibwa, era abatuuze babitwalibwa mu buddu.

But in Zechariah, the word “plummet” is formed by the combination of two Hebrew words. The first word is “‘eben”, and it means “to build”, and it also means “a stone”. It means “a building stone”. That word is then combined with the Hebrew word “bedı̂yl”, which means “to divide or separate”. The “plummet” in Zechariah, is the stone that is built upon and produces a separation and division. The division is between two classes of worshippers; one class that rejoices when they see the stone, make it the head of their corner, and build upon it, and the other that doesn’t see it, rejects it, stumbles over it, and is finally crushed by it, which then becomes their headstone or tombstone. One class makes a covenant with life, the other a covenant of death.

Naye mu Zekaliya, ekigambo "plummet" kikolebwa mu kuyunga wamu amagambo abiri ag’Olwebbulaniya. Ekigambo ekyasooka kye "'eben", ekitegeeza "okuzimba", era kitegeeza ne "ejjinja". Kitegeeza "ejjinja ery'okuzimbirako". Ekyo kyongerwako ne kigambo ky’Olwebbulaniya "bedı̂yl", ekitegeeza "okwawula oba okwawulamu". "Plummet" mu Zekaliya kye ejjinja ery'okuzimbirako erireeta okweyawula n'okwawukana. Okutandukana kuli wakati w’ebibinja bibiri by’abasinza; ekibinja ekimu kisanyuka bwe kiraba ejjinja, ne bakifuula omutwe gw’ensonda yaabwe, ne bazimbirako, n’ekirala ekitasobola kulaba ejjinja, ne bakigaanira, ne bagwako, era oluvannyuma ne kibamenya, ne kiba ejjinja ly’oku mutwe gw’entaana yaabwe oba ejjinja ly’entaana yaabwe. Ekibinja kimu kikola endagaano ey’obulamu, ekirala endagaano ey’okufa.

In the history of Zechariah, ancient Israel had just come out of Babylon to rebuild and restore Jerusalem. Zerubbabel was appointed the governor, and was to oversee the work. He laid the foundation stone at the beginning of the work and he placed the headstone, or capstone, at the end of the work. Zerubbabel means “the offspring of Babylon”. All the prophecies are identifying the last days, and Zerubbabel’s name is the symbol of the history of the first angel’s message when the foundation stone was laid, and his name is also the symbol of the third angel’s message, when the headstone, or capstone, is placed. The manifestation of the outpouring of the Holy Spirit in either the first movement or the second movement is represented by Zerubbabel’s name (offspring of Babylon), for it represents the message which calls for the final generation of the “offspring of Babylon”, to come out. It represents the message of the Midnight Cry that took place in the first movement, and that is about to take place in the last movement of the Loud Cry.

Mu byafaayo bya Zekaliya, Isirayiri ey’edda yali yaakamala okuva mu Babulooni, nga bagenda kuddamu okuzimba n’okuddaabiriza Yerusaalemi. Zerubbaberi yalondebwa nga gavana, era yali alina okulabirira omulimu. Yateeka ejjinja ery’omusingi ku ntandikwa y’omulimu, era n’ateeka ejjinja ery’omutwe, oba ery’awaggulu, ku nkomerero y’omulimu. Zerubbaberi kitegeeza “ezzadde erya Babulooni.” Obunnabbi bwonna bulaga ennaku ez’enkomerero, era erinnya lya Zerubbaberi liyimirira ng’akabonero k’ebyafaayo by’obubaka bwa malaika asooka, bwe baateekawo ejjinja ery’omusingi; era erinnya lye liyimirira nga n’akabonero k’obubaka bwa malaika ow’okusatu, lwe bateekawo ejjinja ery’omutwe, oba ery’awaggulu. Okweeyoleka okw’okwiyiwa kw’Omwoyo Omutukuvu mu lutambuza olusooka oba olw’okubiri kulagirwa mu linnya lya Zerubbaberi (ezzadde erya Babulooni), kubanga kiraga obubaka obuyita omulembe ogw’enkomerero ogw’‘ezzadde erya Babulooni’ okuvaayo. Kiraga obubaka bw’Okukaaba kw’essaawa ya ttungulu okwabeerawo mu lutambuza olusooka, era okuli kumpi okubeerawo mu lutambuza olw’enkomerero olw’Okukaaba okw’amaanyi.

The two olive trees, two olive branches, and the two anointed ones that represent the vessels into which the two golden pipes empty the oil into:

Emiti gy’omuzeyituuni ebbiri, amatabi ag’omuzeyituuni abiri, n’abasiigibwa amafuta ababiri abakiikirira ebibya mwe paipu za zaabu ebbiri ziyiwaamu amafuta:

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> Abafukibwako amafuta abayimirira ku luyi lwa Mukama ow’ensi yonna, balina ekifo ekyali kiweereddwa Setaani ng’akerubi omusaanikira. Bwe bayita mu biramu ebitukuvu ebimwetooloola entebe ye, Mukama akuumanga okunyumagana okutalekerawo n’abatuuze b’ensi. Amafuta aga zaabu galaga ekisa Katonda kye akozesa okukuuma ettala z’abakkiriza nga azijjuza amafuta, zireme okukendeka muliro ne zikazima. Singa amafuta gano amatukuvu tegafulukutirwa okuva mu ggulu mu bubaka bwa Mwoyo wa Katonda, amaanyi ag’obubi gandibadde gafuga ddala abantu.

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> Katonda aswazibwa bwe tutaaniriza obubaka b’atutumira. Mu ngeri eyo tugaana amafuta ag’eggolide ge yandifukamye mu meeme zaffe okutuusibwa eri abo abali mu kizikiza. Bwe kijja okukoowoola nti, ‘Laba, omugole ajja; muvemu mugende okumususinkana,’ abo abatanafuna amafuta amatukuvu, abatakuzezza ekisa kya Kristo mu mitima gyabwe, bajja kulaba, ng’abawala abasirusiru, nti tebateeseteese okususinkana Mukama waabwe. Tebalina mu bo bennyini amaanyi okufuna amafuta ago, era obulamu bwabwe buzikiridde. Naye singa tusaba Omwoyo Omutukuvu wa Katonda, singa tusaba nga Musa bwe yasaba nti, ‘Nkolage ekitiibwa kyo,’ okwagala kwa Katonda kujja kufukiddwa mu mitima gyaffe. Okuyita mu mapaipu ag’eggolide, amafuta ag’eggolide gajja okutuusibwa gye tuli. ‘Si lwa maanyi, newaakubadde obuyinza, naye lwa Mwoyo gwange,’ bw’ayogera Mukama w’eggye. Mu okwaniriza okumasamasa kw’Enjuba ey’obutuukirivu, abaana ba Katonda balisa ng’ettabaaza mu nsi. Review and Herald, July 20, 1897.

Zechariah had repeatedly asked who the two olive trees were, thus drawing attention to the various symbols of the two witnesses. Sister White identifies the two olive trees as the two witnesses of Revelation eleven.

Zekaliya yali abuuzanga emirundi mingi baani emiti ebiri gy’omuzeyituuni, bw’atyo n’assa obwegendereza ku bifaananyi eby’enjawulo eby’abajulizi babiri. Sister White ategeeza nti emiti ebiri gy’omuzeyituuni be abajulizi babiri ab’Okubikkulirwa essuula kkumi n’emu.

> “Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament.” The Great Controversy, 267.

> Ebikwata ku bajulizi ababiri, nnabbi ayongerayo okwogera nti: 'Bino bye biti by’emizeeyituuni ebiri, n’ettabaaza bbiri ebiyimiridde mu maaso ga Katonda ow’ensi.' 'Ekigambo kyo,' omuwandiisi wa Zabbuli yagamba, 'kye ttabaaza ey’ebigere byange, era kye kitangaala eri ekkubo lyange.' Okubikkulirwa 11:4; Zabbuli 119:105. Abajulizi ababiri bano bikiikirira Ebyawandiikibwa bya Endagaano Enkadde n’Endagaano Empya. Empaka Enkulu, 267.

Zechariah had wanted to understand who these two witnesses were. In the French Revolution they were the Old and New Testaments. They were represented as Moses and Elijah that were slain in the street by the beast that ascended out of the bottomless pit. They represent the ministry of Future for America that was slain on July 18, 2020.

Zekaliya yali ayagala okutegeera baani bano bajulizi babiri. Mu Nkyukakyuka ey’e Bufalansa baali Endagaano Enkadde n’Endagaano Empya. Baayimiririzibwa ng’a Musa ne Eriya, era ensolo eyayimuka okuva mu kinnya ekitakomerera ye yabatta mu luguudo. Bakiimira obuweereza bwa Future for America obwattibwa nga July 18, 2020.

In the beginning of the chapter, after Zechariah is awakened, when the dead dry bones are brought together, but not yet alive, Gabriel asks “What seest thou?” Zechariah describes what he has seen, and then asks “What are these my lord?” Gabriel emphasizes the subject of the question, by answering Zechariah’s question with a question. He asks Zechariah, “Knowest thou not what these be?” Gabriel then answers “This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts.”

Ku ntandikwa y’omutwe guno, nga Zekaliya amaze okuzuukusibwa, amagumba amakalu ag’abafu bwe gakuŋŋaanyizibwa wamu naye nga tebunnaba kufunamu bulamu, Gabulieri abuuza nti, "Kiki ky’olaba?" Zekaliya n’annyonnyola kye yalabye, n’alyoka abuuza nti, "Bino by’ki, mukama wange?" Gabulieri n’asimbira ku nsonga y’ekibuuzo, ng’addamu ekibuuzo kya Zekaliya n’ekibuuzo. N’abuuza Zekaliya nti, "Tomanyi bino by’ki?" Oluvannyuma Gabulieri n’addamu nti, "Lino ye kigambo kya Mukama eri Zerubbaberi, nti, Si lwa maanyi, newaakubadde obuyinza, naye lwa Mwoyo gwange, bw’ayogera Mukama ow’eggye."

The Word of the Lord that was given to Zerubbabel was, “Not by might, nor by power, but by my spirit. Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it.”

Ekigambo kya Mukama ekyawaweebwa Zerubbaberi kyali nti, “Si kwa maanyi, newankubadde obuyinza, wabula lwa Mwoyo gwange. Ggwe lusozi olunene, oli ani? Mu maaso ga Zerubbaberi ojja kusasanyizibwa wansi; era alireeta ejjinja ery’omutwe ng’abayimba, nga boogera nti, ‘Ekisa, ekisa libeere ku lyo.’”

Zerubbabel, the governor, represents the messenger that prepares the way in the beginning and ending history, before whom the mountain becomes as a plain. Isaiah identifies the work of the same messenger and says he will “make straight in the desert a highway for our God,” and that he will cause “every valley” to “be exalted.” He will also cause “every mountain and hill” to “be made low,” for the “great mountain” before governor Zerubbabel “shall become a plain.”

Zerubaberi, omugavana, akiikirira omubaka ategekera ekkubo mu ntandikwa n’enkomerero y’ebyafaayo, mu maaso ge olusozi lufuuka nga ettale. Isaya alaga omulimu gw’omubaka oyo n’agamba nti ajja “kutereeza mu ddungu oluguudo olukulu olw’Katonda waffe,” era nti “buli kiwonvu” “kijja kutumbulwa.” Era “buli lusozi n’akasozi” “bijja kukkendeezebwa,” kubanga “olusozi olukulu” mu maaso ga gavana Zerubaberi “lujja kufuuka ettale.”

William Miller’s message of the “seven times” was given him by God. Zerubbabel represents William Miller who placed the foundation stone of the “seven times,” and he also represents the hands that “shall bring forth the headstone” with “shouting, crying, Grace, Grace unto it.” The doubling of the word “grace,” represents the message of the Midnight Cry. The “shouting” represents the same message as represented by the loud cry of the third angel and the “crying” represents the Midnight Cry. The entire passage is about the Midnight Cry message. It is about the virgins that were asleep in death on the streets of Revelation eleven, that runs through the valley of dead dry bones. It is about the resurrection of the dead dry bones, and it is about the prophetic role of the “plummet” that the wise virgins see that causes them to rejoice.

Obubaka bwa William Miller obw'emirundi musanvu bwamuweebwa Katonda. Zerubbabel akiikirira William Miller eyateeka ejjinja ery'omusingi erya "emirundi musanvu," era akiikirira n'emikono egigenda okuletawo "ejjinja ery'omutwe" nga waliwo "okuwowoggana, okukaaba, nti, Ekisa, Ekisa eri kyo." Okuddamu ekigambo "ekisa" emirundi ebiri kikiikirira obubaka bw'Okukaaba okw'ettumbi ly'ekiro. "Okuwowoggana" kikiikirira obubaka bumu nga bwe kikiikirirwa okukaaba okw'amaanyi kw'omulayika ow'okusatu, ate "okukaaba" kikiikirira Okukaaba okw'ettumbi ly'ekiro. Ekyawandiikibwa kino kyonna kyogerako ku bubaka bw'Okukaaba okw'ettumbi ly'ekiro. Kyogerako ku abawala abaabadde beebase mu kufa ku nguudo eza Kubikkulirwa essuula kkumi n'emu, eziyita mu kiwonvu ky'amagumba agafu amakalu. Kyogerako ku kuzuukira kw'amagumba agafu amakalu, era kyogerako ku mulimu gw'obunnabbi ogwa "plummet" ogulabibwa abawala ab'amagezi ne gubaleetera kujaguza.

Then Zechariah says, “moreover.” Moreover, means to place the following passage over the top of the previous passage. It is a reference to the prophetic principle of line upon line. The previous dialogue identified the awakening at midnight of God’s people, represented by Zechariah. The previous dialogue repeatedly emphasized the desire of God’s people in the last days to understand who the two witnesses of Revelation eleven are. The previous dialogue identified that Zerubbabel represents the work in the first movement and also the work in the last movement. It identified Zerubbabel’s “hands” (representing human power), were to lay the foundation stone and the headstone, but the work of his hands was and is only accomplished through the divine power of the Comforter.

Awo Zeekaliya n’agamba nti, “ate era.” Ate era kitegeeza okussa ekitundu ekiddako waggulu ku kitundu ekyasooka. Kino kikwata ku ngeri y’obunnabbi ey’olunyiriri ku lunyiriri. Emboozi eyasooka yalambulula okuzuukuka ku ttumbi ly’ekiro kw’abantu ba Katonda, nga kiyimiririddwa Zeekaliya. Emboozi eyasooka yaddamu emirundi mingi okunyweza okwegomba kw’abantu ba Katonda mu nnaku ez’enkomerero okutegeera be baani abajulizi ababiri b’Okubikkulirwa kkumi n’emu. Emboozi eyasooka yalaga nti Zerubbabele ayimirira omulimu mu lugendo olwasooka era n’omulimu mu lugendo olw’enkomerero. Yalaga nti “emikono” gya Zerubbabele (ng’akiikirira amaanyi g’abantu) gyali giteekwa okuteeka ejjinja ery’ensinziro n’ejjinja ery’oku ntikko, naye omulimu gw’emikono gye gwali era guli gutuukirizibwa kyokka okuyita mu maanyi agatukuvu g’Omubeezi.

The dialogue that followed, which is to be placed over the previous dialogue, identifies that when the “hands of Zerubbabel” are finishing the work, then God’s people in the last days, will “know that the Lord” “sent” Gabriel, the light bearer “unto” God’s people. They will recognize the heavenly communication process that is the first truth represented in connection with the Revelation of Jesus Christ. To refuse the message and work of Zerubbabel, is to refuse the message that comes from Gabriel, which he received from Christ, which He in turn received from the Father.

Olukubaganya ebirowoozo olugoberera, olugenda okuteekebwa waggulu w’olukubaganya ebirowoozo olwasooka, lutegeeza nti bwe "emikono gya Zerubbaberi" giba nga gyamaliriza omulimu, abantu ba Katonda mu nnaku ez’enkomerero bajja "kumanya nti Mukama" "yatuma" Gabulieri, omutwala ekitangaala, "eri" abantu ba Katonda. Bajja kutegeera enkola y’okutegeezagana ey’eggulu, ey’amazima agasooka, egiragirirwa mu kwatagana n’Okubikkulirwa kwa Yesu Kristo. Okugaana obubaka n’omulimu gwa Zerubbaberi, kwe kugaana obubaka obuva eri Gabulieri, gwe yabufuna okuva eri Kristo, era Kristo naye n’agubufuna okuva eri Kitaawe.

Then the two classes of worshippers are defined. One class “hath despised the day of small things?” The other class “shall rejoice” when they “shall see the plummet in the hand of Zerubbabel with those seven” who “are the eyes of the Lord, which run to and fro through the whole earth.” Those that despise the day of small things, are despising the historical work of William Miller as represented by the “plummet.” They are contrasted with those who rejoice when they see the “plummet” in the hands of Zerubbabel. Zechariah’s “plummet” is the building stone that produces a division. One class despises the “plummet,” for they refuse to see that the “plummet” in the hand of Zerubbabel is with “those seven.” The word “seven” that is with the “plummet,” is the same Hebrew word that is translated as “seven times” in Leviticus twenty-six.

Awo ebika bibiri by’abasinza biteekebwawo bulungi. Ekibinja kimu "kigayaalira olunaku lw’ebintu ebitono?" Ekirala "kalisanyuka" bwe "kaliraba plummet mu mukono gwa Zerubbabel n’abo musanvu" aba "be maaso ga Mukama, agendagenda okuyita mu nsi yonna." Abo abagayaalira olunaku lw’ebintu ebitono, banyooma omulimu ow’ebyafaayo ogwa William Miller nga guyimiririrwa "plummet." Bassaawo enjawulo ne abo abasisanyuka bwe balaba "plummet" mu mikono gya Zerubbabel. "Plummet" ya Zekaliya ye jjinja ery’okuzimba erireeta okweyawula. Abo ab’omu kibinja ekimu banyooma "plummet," kubanga bagaana okulaba nti "plummet" eri mu mukono gwa Zerubbabel eri wamu n’ "abo musanvu." Ekigambo "musanvu" ekiri wamu ne "plummet," kye kimu mu Olwebbulaniya ekivvunulwa nga "emirundi musanvu" mu Leviitiko amakumi abiri mu mukaaga.

Then Zechariah repeats the fact that when he wakes up, he does not know who the two witnesses are. He therefore asks another time, “What are these two olive trees?” He repeats it again, questioning “What be these two olive branches which through the two golden pipes empty the golden oil out of themselves?” And Gabriel emphasizes the question by once again answering Zechariah’s question with a question, “Knowest thou not what these be?” to which Zechariah answers, “No.” Gabriel then says “These are the two anointed ones, that stand by the Lord of the whole earth.”

Awo Zekaliya n’addamu okutegeeza nti bwe yeewuuka, aba tamanyi baani abajulizi ababiri. N’olwekyo n’addamu okubuuza nti, “Bino biki, emiti gy’omuzeyituuni ebiri?” Era n’addamu nate ng’abuuza nti, “Bino biki, amatabi g’omuzeyituuni abiri ag’ayita mu mipayipu egy’eggolide ebbiri ne gasuka amafuta ag’eggolide okuva mu go?” Ate Gabuliyeri n’amuddamu n’ekibuuzo nti, “Tomanyi bino biki?” Zekaliya n’addamu nti, “Nedda.” Awo Gabuliyeri n’agamba nti, “Bano be bafukibwako amafuta ababiri, abayimirira awali Mukama w’ensi yonna.”

The chapter begins with Gabriel awakening Zechariah out of his sleep. Zechariah therefore represents the virgins that are awakened at midnight, and when those virgins are awakened, they are represented as having an overwhelming burden to understand what the two witnesses of Revelation chapter eleven represent. All the books of the Bible meet and end in the book of Revelation. All the prophets agree with one another, for God is not the author of confusion. All the prophets are speaking more about the last days, than the days in which they lived.

Essuula etandika nga Gabulayiri azuukusa Zekaliya okuva mu tulo. Zekaliya n’aba akiikirira abawala abatamanyi basajja abazuukusibwa mu ttumbi lw’ekiro; era abo abawala bwe bazuukusibwa, balagibwa nga balina omugugu omunene ennyo ogw’okutegeera abajulizi ababiri ab’Okubikkulirwa essuula ey’ekkumi n’emu bakkiikirira ki. Ebitabo byonna eby’omu Bayibuli bisisinkana era bimalira mu kitabo ky’Okubikkulirwa. Bannabbi bonna bakaanya wamu, kubanga Katonda si nsibuko y’obutabanguko. Bannabbi bonna boogera bingi nnyo ku nnaku ez’enkomerero okusinga ku nnaku mwe baabeerangamu.

Gabriel employs the Alpha and Omega principle by identifying that Zerubbabel will begin and end the work of building the temple. His work is represented as laying the foundation stone at the beginning and the headstone at the end. Zerubbabel represents the movement of the Millerites and the movement of Future for America.

Gabuliyeri ako zesa enkola ya Alufa ne Omega bw’alaga nti Zerubabele y’anaatandika era y’anaamaliriza omulimu ogw’okuzimba yeekaalu. Omulimu gwe gulagibwa ng’okuteeka ejjinja ery’ensinzi ku ntandikwa n’okuteeka ejjinja ery’omutwe ku nkomerero. Zerubabele akiikirira ekibiina ky’Abamilleraiti n’ekibiina kya Future for America.

What Gabriel presents to Zechariah is that the work of the Midnight Cry, whether in the movement of the first angel or in the movement of the third angel, is accomplished with the power of the Holy Spirit.

Kyo Gabuliyeri ky’awanjulira Zekaliya kwe nti omulimu gw’Okukoowoola kw’omu ttumbi, oba mu entambula y’omulaika ow’olubereberye oba mu entambula y’omulaika ow’okusatu, gukolebwa nga gusobozesebwa amaanyi g’Omwoyo Omutukuvu.

While they lay dead in the street, the world rejoiced over their dead bodies, but when they arose, the world then feared and they rejoiced. They rejoice because they see the plummet of those “seven times” in the hand of Zerubbabel. The plummet is the stone that is built upon, which separates the wise from the foolish.

Nga balambuse mu luguudo nga bafu, ensi n’esanyukira ku mirambo gyabwe; naye bwe baazuukuka, ensi n’etiinya, nabo ne basanyuka. Basanyuka kubanga balaba ejjinja ery’omugo gw’okupima entyayi erya ‘emirundi musanvu’ mu mukono gwa Zerubbabel. Ejjinja ery’omugo gw’okupima entyayi lye jjinja erizimbirwako, eribawula ab’amagezi n’abasirusiru.

Zechariah does not say “the seven,” he says, “those seven.” They see both twenty-five hundred and twenty years of scattering. The word translated as “seven” is the same word that is translated as “seven times” in Leviticus twenty-six, and represents “the curse” of slavery that was brought upon both the northern and southern kingdoms of Israel. The book of Daniel identifies “those seven” as a first and a last indignation.

Zekaliya tayogera “omusanvu,” ayogera nti, “ebyo musanvu.” Biraba emyaka enkumi bbiri mu bikumi bitaano mu amakumi abiri egy’okusaasaanyizibwa. Ekigambo ekivvuunulwa nga “omusanvu” kye kimu kye kivvuunulwa nga “emirundi musanvu” mu Levitiko amakumi abiri mu mukaaga, era kiraga “ekikolimo” ky’obuddu ekyaleetebwa ku bwakabaka byombi by’Isirayiri, obw’amambuka n’obw’amaserengeta. Ekitabo kya Danyeri kitegeeza “ebyo musanvu” ng’obusungu obwasooka era n’obwasembayo.

The foundation stone laid by William Miller was the “seven times,” and the headstone laid by the movement of the third angel is the “seven times.” Those that rejoice when they see “those seven” in the awakening of the Midnight Cry of the last days, will witness a division and separation of the precious and the vile. The precious will rejoice as they come into full unity, and the vile will find out too late that they have not the oil that has been coming down through the two golden pipes. The truth that causes the rejoicing for one class will be a stone of stumbling for the other class, though it was available to see for all that were willing to see.

Ejjinja ery’omusingi William Miller lye yateeka lyali ‘emirundi musanvu,’ ate n’ejjinja ery’omutwe eriteekeddwa entambula y’omulayika ow’okusatu n’eri ‘emirundi musanvu.’ Abo abajaguza bwe balaba ‘abo musanvu’ mu kuzuukuka kw’okukaaba kw’awakati w’ekiro mu nnaku ez’enkomerero, baliraba okwawukana n’okwawulwamu wakati w’ab’omuwendo n’ab’abi. Ab’omuwendo bajja kujaguza bwe banaayingira mu bumu obujjuvu, ate ab’abi banaakizuula nga wayiseeko nnyo nti tebalina mafuta agabadde gakulukuta nga gava waggulu okuyita mu emi-paipu eza zaabu ebbiri. Amazima ag’aleetera ekibiina kimu okusanyuka gajja kuba ejjinja ery’okukoona eri ekibiina ekirala, newaakubadde nga gaali mu lwatu okulabibwa eri bonna abaali baagala okulaba.

Just as the “seven times” became a test in the beginning in 1856, when Philadelphian Adventism transitioned unto Laodicean Adventism, the “seven times” is once again a test at the ending, right where Laodicean Adventism is transitioned unto Philadelphian Adventism. The test in the beginning was failed in 1863, with the rejection of the biblical doctrine of “seven times.” Those that fail the test at the ending in 2023, will do so for rejecting the experience demanded by the remedy identified by the “seven times” of Leviticus twenty-six.

Nga “emirundi musanvu” bwe gyafuuka ekigezo ku ntandikwa mu 1856, lwe Obwadiventisti bwa Firadelfiya bwakyusibwa ne bufuuka Obwadiventisti bwa Lawodikiya, “emirundi musanvu” gyaddamu okubeera ekigezo ku nkomerero, gyennyini we Obwadiventisti bwa Lawodikiya bwakyusibwa ne bufuuka Obwadiventisti bwa Firadelfiya. Ekigezo ekyali ku ntandikwa kyalemebwa mu 1863, olw’okugaana enjigiriza ya Bayibuli ey’“emirundi musanvu.” Abo abanaalemwa ekigezo ku nkomerero mu 2023, banaakikola olw’okugaana obuyitamu obusabibwa mu ddagala erirambulwa mu “emirundi musanvu” egyogerwako mu Levitiko amakumi abiri mu mukaaga.

It was important to identify that the book of Daniel fully upholds the “seven times,” before we begin to consider the prophetic message of the first six chapters of the book of Daniel, for chapters four and five are about the “seven times,” and they identify the beginning and ending of the two horns of the earth beast of Revelation chapter thirteen.

Kibadde kya mugaso okusooka okumanya nti Ekitabo kya Danyeri kikakasa ddala "ebbanga emirundi musanvu", nga tetunnatandika okutunuulira obubaka obunnabbi obuli mu masuula mukaaga agasooka ag’Ekitabo kya Danyeri; kubanga essuula ey’okuna n’eya ttaano zikwata ku "ebbanga emirundi musanvu", era ziraga entandikwa n’enkomerero z’empondo ebbiri ez’ensolo eva mu nsi eyogerwako mu Okubikkulirwa essuula ey’ekkumi n’esatu.

We will begin our consideration of those first six chapters in the next article.

Tujja okutandika okutunuulira essuula mukaaga ezo ezasooka mu kiwandiiko ekiddako.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.

> Ekitangaala Daniyeri kye yafuna okuva eri Katonda, kyaweebwa okusingira ddala eri bino ebiro eby’enkomerero. Eby’olesebwa bye yalaba ku mabbali g’omugga Ulai ne Hiddekel, emigga emikulu gya Shinar, kati biri mu kutuukirizibwa, era ebintu byonna ebyayogerwa edda bijja okutuukirira amangu ddala.

> “Consider the circumstances of the Jewish nation when the prophecies of Daniel were given.

> Lowooza ku mbeera z’eggwanga ly’Abayudaaya mu kiseera obunnabbi bwa Danyeri lwe bwaweebwa.

> “Let us give more time to the study of the Bible. We do not understand the word as we should. The book of Revelation opens with an injunction to us to understand the instruction that it contains. ‘Blessed is he that readeth, and they that hear the words of this prophecy,’ God declares, ‘and keep those things which are written therein: for the time is at hand.’ When we as a people understand what this book means to us, there will be seen among us a great revival. We do not understand fully the lessons that it teaches, notwithstanding the injunction given us to search and study it.

> Tuweeyo ekiseera ekingi mu kuyiga Bayibuli. Tetutegeera Ekigambo kya Katonda nga bwe kisaanira. Ekitabo ky’Okubikkulirwa kitandika n’okutulagira ffe okutegeera obulagirizi mwe mulimu. ‘Alina omukisa oyo asoma, n’abo abawulira ebigambo eby’obunnabbi buno,’ bw’ategeeza Katonda, ‘era abakuuma ebyo ebiwandiikiddwa omwo; kubanga ekiseera kyegasseko.’ Bwe ffe ng’abantu bwe tunaategeera ekitabo kino kye kitegeeza gye tuli, wajja kulabika mu ffe okuzuukira okukulu. Tetutegeera mu bujjuvu ebyo bye kituyigiriza, newankubadde obulagirizi obutuweereddwa okukinoonyerezaako n’okukisomako.

> “In the past teachers have declared Daniel and the Revelation to be sealed books, and the people have turned from them. The veil whose apparent mystery has kept many from lifting it, God’s own hand has withdrawn from these portions of His word. The very name ‘Revelation’ contradicts the statement that it is a sealed book. ‘Revelation’ means that something of importance is revealed. The truths of this book are addressed to those living in these last days. We are standing with the veil removed in the holy place of sacred things. We are not to stand without. We are to enter, not with careless, irreverent thoughts, not with impetuous footsteps, but with reverence and godly fear. We are nearing the time when the prophecies of the book of Revelation are to be fulfilled.” Testimonies to Ministers, 113.

> Mu biseera ebyayita, abayigiriza baalagamba nti ebitabo bya Danyeri n’Okubikkulirwa bisibiddwa, era abantu ne babivaako. Ekikuti ekirabika nga kya kyama ekyabadde kikoomya bangi okukiggyawo, omukono wa Katonda ye mwennyini akiggyeewo ku bitundu bino eby’Ekigambo kye. Erinnya lyennyini ‘Okubikkulirwa’ liwakannganya okugamba nti kye kitabo ekisibiddwa. ‘Okubikkulirwa’ kitegeeza nti waliwo eky’omugaso ekibikkuliddwa. Amazima ag’ekitabo kino gagambirwa abo abali mu nnaku zino ez’enkomerero. Tuyimiridde nga ekikuti kiggyiddwaawo mu kifo ekitukuvu eky’ebintu ebitukuvu. Tetulina kuyimirira bweru. Tulina okuyingira, si na birowoozo eby’obutaliiko kwekenneenya wadde eby’obutassaamu ekitiibwa, so si na bigere eby’okutambulira mu bwangu obutalowoozebwa, naye nga tuli n’okussaamu ekitiibwa n’entiisa ya Katonda. Tusemberedde ekiseera obunnabbi obuli mu kitabo ky’Okubikkulirwa lwe bunaatuukirizibwa. Obujulizi Eri Abasumba, 113.

Back to Articles