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# The Book of Daniel - Number One-Hundred and Ninety-Nine

Ekitabo kya Danyeri - Ennamba 199

Political Decline and Prophetic Destiny: The End of the Democratic and Republican Parties in the Context of Biblical Prophecy

Okuddiira kw’ebyobufuzi n’omugendererwa ogw’obunnabbi: Enkomerero y’ebibiina by’ebyobufuzi eby’Abademokolaati n’Abarepulikaani okusinziira ku bunnabbi bwa Bayibuli

Author

Jeff Pippenger

Published

May 3, 2024

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We are identifying the end of the Democratic and Republican parties in the history of the earth beast. The earth beast of Revelation thirteen is divided into the Republican and Democratic parties who struggle within the prophetic history of the Republican horn. Horns are symbols of powers, and both horns contain microcosms of their prophetic relationship within their own prophetic history. For the Republican horn that microcosm is illustrated by the two primary political parties that pervade the history of the United States. The United States is one of a handful of kingdoms identified in prophetic history that are made up of two powers. All of the previous nations of Bible prophecy that are represented with two powers typify the United States. The Medo-Persian empire, France (Sodom and Egypt), and Israel with its northern and southern kingdoms all contribute to the prophetic characteristics of the United States.

Tuli mu kulambulula enkomerero y’ebibiina bya Demokulaati n’ebya Republikaani mu byafaayo by’ekisolo ekyava mu nsi. Ekisolo ekyava mu nsi ekyogerwako mu Kubikkulirwa ekkumi n’asatu kigabanyizibwa mu bibiina by’obufuzi ebyombi, Republikaani ne Demokulaati, ebyalwanagana mu byafaayo eby’obunnabbi eby’ejjembe lya Republikaani. Amajjembe ge bubonero bw’obuyinza, era amajjembe gombi galimu ekifaananyi ekitono ekiraga engeri y’obukwataganya bwagwo mu by’obunnabbi mu byafaayo byago ebyennyini. Ku jjembe lya Republikaani, ekifaananyi ekitono kino kiyolesebwa mu bibiina by’obufuzi bibiri eby’omusingi ebyabyazizaamu ebyafaayo bya Amerika yonna. Amerika yeemu ku bwakabaka butono obumanyiddwa mu byafaayo eby’obunnabbi nga bukolebwaamu amaanyi abiri. Amawanga gonna agaasooka mu bubaka bw’obunnabbi bwa Bayibuli agalabikibwa nga agalimu amaanyi abiri gafaanana Amerika. Obwakabaka bwa Bameedi n’Abaperusi, Bufalansa (Sodomu ne Misiri), ne Isirayiri n’obwakabaka bwayo obwa Obukiikakkono n’obwa Obukiikaddyo byonna byeyongera ku bifaanaanyi by’obunnabbi ebikwata ku Amerika.

The Medo-Persian empire in Daniel chapter eight had two horns and the last horn (Persia) came up higher. We have identified this element in identifying that the Democratic party came into history before the Republican party, so the Republican party will ultimately be the last of the two parties. The first Republican president came into history in response to the proslavery position of the Democratic party, and the first Republican president proclaimed the Emancipation Proclamation in 1863, which was the middle of the US Civil War, and the year of rebellion for the Laodicean Seventh-day Adventist church.

Obwakabaka bwa Bamedi ne Baperusi mu Daniyeri essuula ey’omunaana bwalina ennyanga bbiri, era ennyanga ey’enkomerero (Perusi) yasituka waggulu okusinga endala. Tukyategeera ekintu kino nga tulaga nti ekibiina kya Democratic kyayingira mu byafaayo nga kisooka okusinga ekya Republican, n’olwekyo ekibiina kya Republican mu nkomerero kye kijja kuba ekisembayo mu bibina byombi. Omukulembeze wa Republican eyasooka yayingira mu byafaayo ng’addamu ku kifo ekyawagira obuddu ekya kibiina kya Democratic, era yalangirira Okulangirirwa okw’okusumulula abaddu mu 1863, ogwali wakati mu Ntalo z’awaka eza Amerika, era gwe mwaka ogw’okujeemera ogw’ekkanisa ya Abadiventisti Abasooka ku Lw’omusanvu eya Laodikiya.

The last Republican president is typified by the first Republican president, so the last president will come into history in the middle of a civil war between the Democratic proslavery party and his Republican antislavery party. The slavery being promoted by the Democratic party of the last days is global slavery. As with the first Republican president, the last Republican president will be assassinated by the proslavery party, as was Trump politically assassinated in the stolen 2020 election. As the sixth president since the time of the end in 1989, Trump would be the richest president and he would stir up the globalists of not only the United States, but the entire world. Thus, in his announcement to run for president in 2015, the political civil war between the proslavery globalists’ Democratic party and the antislavery Republican party was initiated.

Pulezidenti wa Republican ow’enkomerero afaananyizibwa Pulezidenti wa Republican asooka, kale pulezidenti ow’enkomerero ajja kulabikira mu byafaayo mu wakati w’olutalo lw’omu ggwanga wakati wa ekibiina kya Democratic ekiwagira obuddu ne ekibiina kye kya Republican ekirwanyisa obuddu. Obuddu obutumbibwa ekibiina kya Democratic eky’ebiro eby’enkomerero bwe buddu obw’ensi yonna. Nga bwe kyali ku Pulezidenti wa Republican asooka, Pulezidenti wa Republican ow’enkomerero ajja okuttibwa mu butemu bw’ekibiina ekiwagira obuddu, nga Trump bwe yattibwa mu byobufuzi mu kulonda kwa 2020 okwabbibwa. Nga Pulezidenti ow’omukaaga okuva mu kiseera eky’enkomerero mu 1989, Trump yandibadde Pulezidenti omugagga okusinga, era yandikankanyizza abagolobalisiti si mu United States yokka, naye mu nsi yonna. Olw’ekyo, mu kulangirira kwe okuddukirira obwa Pulezidenti mu 2015, olutalo lw’ebyobufuzi lw’omu ggwanga wakati w’ekibiina kya Democratic eky’abagolobalisiti abawagira obuddu n’ekibiina kya Republican ekirwanyisa obuddu lwatandikibwawo.

In fulfillment of Revelation chapter eleven, Trump was politically assassinated in the stolen 2020 election, and the Democratic party began to rejoice in the street, until it became evident that in 2022, that Trump was going to once again run for President. Then great fear came upon the globalists in fulfillment of chapter eleven of Revelation and their warfare intensified. The testimony of the Medo-Persian horns identifies that the last horn to arise (the Republican party) would come up last, and come up higher. The last Republican president will prevail over the Democratic party.

Mu kutuukirizibwa kw’Okubikkulirwa essuula ey’ekkumi n’emu, Trump yattibwa mu byobufuzi mu kulonda kwa 2020 okwabbibwa, era ekibiina kya Democratic ne kitandika okujaguza mu nguudo, okutuusa lwe kyamanyikira nti mu 2022 Trump yali agenda okuddayo okuvuganya ku bwapulezidenti. Awo entiisa nnene n’ejjira ku ba globalists mu kutuukirizibwa kw’essuula ey’ekkumi n’emu ey’Okubikkulirwa, era olutalo lwabwe ne luyitirira. Obujjulizi bw’emiwunda gya Abameedi n’Abaperusi bulaga nti omuwunda ogw’enkomerero ogulina okuvawo (ekibiina kya Republican) gunaavaayo nga gwa nkomerero, era gunaabeera waggulu okusinga. Pulezidenti ow’enkomerero owa Republican aliwangula ekibiina kya Democratic.

The election of 2024 marks the end of the Democratic party, for they will never have another opportunity to run a presidential candidate before the Sunday law ends the prophetic history of the earth beast. At the Sunday law the Republican party also ceases. The Democratic party ends at the election of 2024, and the Republican party ends at the Sunday law. The Sunday law, being the end of the sixth kingdom of Bible prophecy, was illustrated by the beginning of the earth beast in 1798. The primary prophetic characteristic of the earth beast is its “speaking.” In 1798, the United States enacted the Alien and Sedition Acts, which therefore typify the Sunday law, when the United States speaks as a dragon.

Okulonda okw’omwaka gwa 2024 kulaga enkomerero y’ekibiina ky’Abademokulaati, kubanga tebaliddamu kufuna mukisa mulala okuyimiriza omubeezi w’obwapulezidenti nga etteeka lya Ssande tennamalawo ebyafaayo eby’obunnabbi eby’ensolo eyava mu nsi. Ku tteeka lya Ssande, kibiina ky’Abarepabulika nakyo kijja kuggwa. Kibiina ky’Abademokulaati kiggwa mu kulonda okw’omwaka gwa 2024, ate kibiina ky’Abarepabulika kiggwa ku tteeka lya Ssande. Etteeka lya Ssande, nga kye kkomerero ky’obwakabaka obw’omukaaga mu bbunnabbi bwa Baibuli, lyalabirirwamu entandikwa y’ensolo eyava mu nsi mu mwaka gwa 1798. Empawu enkulu ey’obunnabbi ey’ensolo eyava mu nsi ye "okwogera kwayo." Mu 1798, Amerika yateekawo amateeka agayitibwa "Alien and Sedition Acts", era nga gafaananyiriza etteeka lya Ssande, mu kiseera Amerika bw’eyogera ng’eddiragoni.

From 1776 to 1798, the United States, though not yet the sixth kingdom of Bible prophecy represents three waymarks of the United States speaking. That period led to the beginning of the earth beast’s reign as the sixth kingdom of Bible prophecy, and it therefore represents a period that leads to the ending of the earth beast’s reign as the sixth kingdom. The Declaration of Independence in 1776, followed by the Constitution in 1789 and the Alien and Sedition Acts of 1798, represent three waymarks in the history leading to the ending of the earth beast as the sixth kingdom at the Sunday law. The fulfillment of those three waymarks are represented differently within the history of both the Democratic and Republican parties.

Ekiseera okuva mu 1776 okutuuka mu 1798, newaakubadde nga United States tekinnafuuka obwakabaka obw’omukaaga ng’obunnabbi bwa Bayibuli bwe bwogerako, ekiikirira obubonero obulanga ekkubo obusatu obulaga engeri United States gy’eyogera. Ekiseera ekyo kyaleeta okutandika obufuzi bw’ensolo eva mu nsi ng’obwakabaka obw’omukaaga mu bunnabbi bwa Bayibuli, era bwe kityo kikiikirira ekiseera ekitwala okutuuka ku kuggwaawo kw’obufuzi bw’ensolo eva mu nsi ng’obwakabaka obw’omukaaga. Declaration of Independence eya 1776, ne Ssemateeka ogwa 1789 ogwagoberera, wamu n’amateeka ga Alien and Sedition aga 1798, bikiikirira obubonero obulanga ekkubo obusatu mu byafaayo obutwala ku kuggwaawo kw’ensolo eva mu nsi ng’obwakabaka obw’omukaaga ku tteeka erya Sande. Okutuukirira kw’obubonero obusatu obwo kukiikirirwa mu ngeri ez’enjawulo mu byafaayo by’ebibiina byombi, ekya Democratic n’ekya Republican.

The Patriot Act of 2001, identifies the beginning of the removal of independence for the citizens of the United States, and was typified by the proclamation that the genuine patriots of American history enacted with the Declaration of Independence. The waymark of the Patriot Act is the first of three waymarks for both the Republican and Democratic parties.

Eteeka erya Patriot ery’omwaka gwa 2001 liraga entandikwa y’okuggibwako obwetwaze bw’abatuuze ba United States, era kyafaananyizibwa mu kulangirirwa okwakolebwa ba patrioti ab’amazima mu byafaayo bya Amerika mu Okulangirirwa kw’Obwetwaze. Akabonero akalaga ekkubo aka Patriot Act ke kasooka ku bubonero busatu ku bibiina byombi, Republican ne Democratic.

The Democratic party ends in the election of 2024, which ushers in Trump’s Executive Orders that were prefigured by the Alien and Sedition Acts. The Executive Orders Trump then enacts are not the Sunday law, but they are a type of speaking as a dragon, for they will be used by Trump as he fulfills Sister White’s identification that “active despotism” will occur in the last days. Despotism is a word identifying a dictatorship, which is accomplished by the Executive Orders that are typified in the Alien and Sedition Acts. When Trump implements his Executive Orders, there will be a reversal of the Pelosi Trials that marked the failed presidency of Biden.

Ekibiina kya Democratic kiggwaawo mu kulonda okw’omwaka gwa 2024, ne kireeta Ebiragiro bya Pulezidenti ebya Trump ebyalabirirwa edda mu kifaananyi mu mateeka agayitibwa Alien and Sedition Acts. Ebiragiro bya Pulezidenti Trump by’anaateeka mu nkola oluvannyuma si tteeka ly’Olw’ Sande, naye bifuuka engeri y’okwogera nga “dragon,” kubanga Trump by’anaabikozesa nga atuukiriza kye Sister White yalambulula nti “obufuzi bwa kikambwe obukola” bujja kubeerawo mu nnaku ez’enkomerero. “Despotism” kigambo ekiraga obufuzi bwa dikiteeta, ekituukirizibwa mu Ebiragiro bya Pulezidenti ebirabirwako mu Alien and Sedition Acts. Trump bw’anaatuukiriza Ebiragiro bye ebyo, walibaawo okusazaamu emisango gya “Pelosi Trials” egyalaga nti obufuzi bwa Biden bwalemererwa.

The period of time that identifies the end of the Democratic and the Republican parties possess the signature of Alpha and Omega, for the beginning of each period represents the ending. For this reason, the first waymark for the Democratic party is the Patriot Act of 2001, and the second waymark is the Pelosi Trials that began in 2021. Those trials represent a complete rejection of the Constitution of 1789. The Pelosi Trials represent the middle waymark in the line of the Democratic party, which was typified when the Constitution was ratified by thirteen colonies, thirteen years after 1776. The Pelosi Trials represent rebellion against the Constitution and were typified by 1789. The third waymark for the Democratic line is where they end as a political party.

Ekiseera ekiraga enkomerero y’amabiina g’ebyobufuzi ga Democratic ne Republican kiriko omukono gwa Alpha ne Omega, kubanga entandikwa ya buli kiseera eyimira enkomerero. Olw’ensonga eyo, akabonero akasooka mu linyiriri ly’ekibiina kya Democratic ke Patriot Act ey’omwaka gwa 2001, ate akabonero akakubiri ke Emisango ga Pelosi agaatandika mu 2021. Emisango egyo giyimirira okugaana mu bujjuvu Ssemateeka gwa 1789. Emisango ga Pelosi giyimirira akabonero ak’omu makkati mu linyiriri ly’ekibiina kya Democratic, eky’alabirwako bwe Ssemateeka yakakasibwa amakoloni kkumi n’asatu, emyaka kkumi n’asatu oluvannyuma lwa 1776. Emisango ga Pelosi giyimirira obujeemu eri Ssemateeka era ky’alabirwako mu 1789. Akabonero akasatu mu linyiriri ly’ekibiina kya Democratic kwe lwe bamalirizaawo ng’ekibiina ky’ebyobufuzi.

They end at the election of 2024, and once the inauguration of 2025 is accomplished the second set of Pelosi Trials will be brought about by Executive Orders which were typified by the Alien and Sedition Acts. Thus, the third waymark for the Democratic party is the Alien and Sedition Acts of 1798. The period representing the end of the Democratic party begins with an election, an inauguration, and the introduction of satanic political lawfare, and it ends with an election, an inauguration, and the introduction of satanic political lawfare.

Biggwa ku kulonda kwa 2024, era nga omukolo gw’okutikkirwa mu bukulembeze ogwa 2025 gumaze okukolebwa, ekitundu eky’okubiri ky’emisango gya Pelosi kijja kuleetebwa ebiragiro bya Pulezidenti nga bwe g’erabirwako mu mateeka ga Alien ne Sedition Acts. Noolwekyo, akabonero akasatu aka kibiina kya Democratic ke mateeka ga Alien ne Sedition Acts aga 1798. Ekiseera ekiraga enkomerero ya kibiina kya Democratic kitandika n’okulonda, omukolo gw’okutikkirwa mu bukulembeze, n’okutandika kwa lawfare ey’obufuzi ey’obusitaani, era kiggwa n’okulonda, omukolo gw’okutikkirwa mu bukulembeze, n’okutandika kwa lawfare ey’obufuzi ey’obusitaani.

For the Republican party the first waymark is the Patriot Act of 2001, typified by the Declaration of Independence in 1776. The second waymark is not the same as was the second waymark for the Democratic party. The second waymark, represented by the Constitution of 1789 for the Democrats was the first Pelosi Trials, but the second waymark for the Republicans represented by the Constitution of 1789, is the Alien and Sedition Act, that is fulfilled once the second inauguration of Trump is accomplished in 2025. How can the Alien and Sedition Acts of 1798, represent the Constitution of 1789?

Ku kibiina ky’Abarepubulikani, ekibonero ekiraga ekkubo ekisooka kye Patriot Act eya 2001, nga kirabirwako ku Okulangirirwa kw’Obwetwaze kwa 1776. Ekibonero ek’okubiri tekifaanagana na kya kibiina ky’Abademokulaati ek’okubiri. Ekibonero ek’okubiri, ku ludda lw’Abademokulaati, nga kiyimiririzibwa Ssemateeka gwa 1789, kyali emisango gya Pelosi egyasooka; naye ekibonero ek’okubiri ku ludda lw’Abarepubulikani, nga nacyo kiyimiririzibwa Ssemateeka gwa 1789, kye Alien and Sedition Act, ekituukirizibwa nga kulayizibwa kwa Trump okw’okubiri kumaze okubaawo mu 2025. Alien and Sedition Acts ez’omwaka gwa 1798 zisobola zitya okuimirira Ssemateeka gwa 1789?

At Trump’s second inauguration his Executive Orders, that are typified by the Alien and Sedition Acts of 1798, initiate not only a second set of Pelosi Trials, but the acts also initiate the formation of the image of the beast. The period of the formation of the image of the beast begins and ends with the speaking as the dragon. The speaking at the beginning of the period represents the establishment of the kingly powers that are represented as a dictatorship, or as Sister White calls it, “despotism.” The speaking of a dragon at the end of the period of the formation of the image of the beast identifies the authority of the religious powers being established over the political powers.

Mu kusimikibwa kwa Trump okwa bbiri, ebiragiro bye eby’obukulembeze, ebifaananyizibwa n’Amateeka g’Abanyamahanga n’Obujeemu aga 1798, bitandika, si kulwo bwokka, olunyiriri olw’okubiri lw’emisango gya Pelosi, naye ne bitandikawo n’okutondebwa kw’ekifaananyi ky’ekisolo. Ekiseera eky’okutondebwa kw’ekifaananyi ky’ekisolo kitandika era kiggwa n’okwogera ng’omusota omukulu. Okwogera okuli ku ntandikwa y’ekiseera kumanyiriza okuteekebwawo kw’obuyinza bw’obwakabaka, obulabikibwa ng’obufuzi obukambwe, oba, nga Sister White bw’abuyita, ‘obukambwe.’ Okwogera kw’omusota okuli ku nkomerero y’ekiseera eky’okutondebwa kw’ekifaananyi ky’ekisolo kulaga nti obuyinza bw’eby’eddini bubeera buteekeddwa waggulu w’obuyinza bw’eby’obufuzi.

The Declaration of Independence was a declaration against the tyranny of both the political authority of the kings of Europe and the religious authority of the Roman church. The period of the formation of the image of the beast is where these two corrupt powers are merged together, with the religious authority in control of the relationship. In the formation, or the merging of these two powers it is the religious authority that comes up last and is higher. Therefore, the beginning of that period represents the ending of the period. The Alien and Sedition Acts of 1798, represent the end of the Democratic party, and it is their third waymark, but it simultaneously represents the second waymark in the ending period of the Republican party. The third waymark for the Republican party is Sunday enforcement.

Okulangirirwa kw’Obwetwaze kwabadde okulwanyisa obukambwe obw’obuyinza bwa poliitika bw’abami b’e Yooropa n’obuyinza obw’eddiini obwa Kkanisa ya Roma. Ekiseera eky’okutondedwa kw’ekifaananyi ky’ensolo kye we obuyinza buno bubiri obwononefu bwegattira wamu, nga obuyinza obw’eddiini bwe bukulembera enkolagana eyo. Mu kutondedwa, oba mu kugattibwa kw’obuyinza buno bubiri, obuyinza obw’eddiini bwe bujja kwesembayo era nga bwe buli waggulu. Noolwekyo, okutandika kw’ekiseera ekyo kukiikirira nkomerero yaakyo. Amateeka agayitibwa Alien ne Sedition aga 1798, gakiikirira okuggwaawo kw’ekibiina ky’Abademokuleeti, era gakiikirira akabonero kaabwe akasatu ku kkubo; naye mu kiseera kye kimu gakiikirira akabonero ak’okubiri ku kkubo mu nkomerero y’ekiseera ey’ekibiina ky’Abarepubulika. Akabonero akasatu ku kkubo ak’ekibiina ky’Abarepubulika kwe kuwaliriza okukuuma Ssande.

For the Democratic party the three waymarks represented by 1776, 1789 and 1798 typify 2001 (1776), the first Pelosi Trials of 2021 (1789), and the second Pelosi Trials of 2025 (1798).

Eri ekibiina kya Democratic, obubonero obw’ekkubo busatu obukiikirirwa 1776, 1789 ne 1798 bufaananyiriza 2001 (1776), emisango gya Pelosi egyasooka egy’omwaka 2021 (1789), n’emisango gya Pelosi egy’okubiri egy’omwaka 2025 (1798).

For the Republican party the three waymarks represented by 1776, 1789 and 1798 typify 2001 (1776), the second Pelosi Trials of 2025 (1789), and the Sunday law (1798).

Eri ekibiina kya Republican, obubonero busatu obulaga ekkubo obukiikirirwa emyaaka 1776, 1789 ne 1798 bikola ng’ekifaananyi kya 2001 (1776), emisango gya Pelosi egy’okubiri egy’omwaka gwa 2025 (1789), n’etteeka lya Ssande (1798).

1776, 1789 and 1798 represent twenty-two years, and twenty-two is the symbol of the combination of divinity with humanity. These three waymarks bear the testimony of “Truth”, for they represent that the first and last waymark identify the same truth. 1776 identifies the establishment of independence, and 1798 identifies the removal of independence. They therefore represent the first and last letters of the Hebrew alphabet that consists of twenty-two letters. The thirteenth letter is a symbol of rebellion, and together those three letters; the first, the thirteenth and the last combined to form the Hebrew word “Truth”.

1776, 1789 ne 1798 biraga emyaka amakumi abiri mu bbiri, era omuwendo gwa makumi abiri mu bbiri gwe kabonero akalaga okugattibwa kw’obwakatonda n’obuntu. Obubonero obulaga ekkubo obusatu buno buleeta obujulizi bwa "Amazima", kubanga bulaga nti akabonero akalaga ekkubo akasooka n’akabonero akasembayo byombi biraga amazima gimu. 1776 eraga okuteekebwawo kw’obwetwaze, ate 1798 eraga okuggibwawo kw’obwetwaze. N’olwekyo biraga ennukuta esooka n’eyasembayo mu nnukuta z’Olwebbulaniya, eziri amakumi abiri mu bbiri. Ennukuta ey’ekkumi n’esatu ye kabonero k’obujeemu, era wamu ezo nnukuta ssatu, eyasooka, ey’ekkumi n’esatu n’eyasembayo, bwe zigattibwa zifuuka ekigambo ky’Olwebbulaniya "Amazima".

1776 represents September 11, 2001, and marks the beginning of the sealing time of the one hundred and forty-four thousand. It marks the beginning of the sprinkling of the latter rain, which is the period of time when the dragon is given to the beast for services rendered, as the Democratic dragon party will be defeated by the Republican beast party.

1776 eyimirira Settemba 11, 2001, era ekilaga okutandika kw’ekiseera ky’okuteekebwako akabonero ky’abantu 144,000. Ekyo kiraga okutandika kw’okufukizibwa kw’enkuba ey’enkomerero, kwe kiseera dayigooni lwe ewaabwa eri ensolo olw’obuweereza bwe yakola, kubanga ekibiina kya dayigooni ekya Democratic kijja okuwangulwa ekibiina ky’ensolo ekya Republican.

During that history the sealing of the true Protestant horn is accomplished during the period of time when the Lord stretches His hand forth a second time to gather the people who are identified as the outcasts of Israel, and who will be lifted up as an ensign at the Sunday law.

Mu mulembe ogwo, okuteekebwako akabonero kw’ennyanga entuufu ey’Obuprotestanti kutuukirizibwa mu kiseera Mukama bw’anongerako omukono gwe omulundi ogw’okubiri okukukuŋŋaanya abantu abamanyiddwa ng’abagobeddwa ba Isirayiri, era abalinyulibwa waggulu ng’ekibendera mu kiseera ky’etteeka lya Sande.

On July 18, 2020 the true Protestant horn was scattered and twenty-two years after 2001, in July of 2023 the work of the second gathering was initiated by a voice crying in the wilderness. The first gathering took place in 2001, when the angel of Revelation chapter eighteen descended as the great buildings of New York city came down. The descent of that angel represented the beginning of the sealing time, and the descent of Michael the archangel on July 18, 2020 represented the ending of the sealing time. Jesus, as the Alpha and Omega always illustrates the end with the beginning, so the prophetic elements of the first gathering that began on September 11, 2001, represent the prophetic elements that occur in the second gathering.

Ku lunaku lwa 18 Julaayi 2020, ekikondeere eky’amazima eky’Abaprotestanti kyasaasaanyizibwa, era oluvannyuma lw’emyaka amakumi abiri mu bbiri okuva mu 2001, mu Julaayi 2023 omulimu ogw’okukuŋŋaanya okw’okubiri gwatandikizibwa olw’eddoboozi ery’akaaba mu ddungu. Okukuŋŋaanya okusooka kwabaawo mu 2001, lwe malayika ow’Okubikkulirwa essuula ey’ekkumi n’omunaana yakka wansi nga ebizimbe ebinene eby’ekibuga New York byagwa. Okukukkira kwa malayika oyo kwalanga okutandika kw’akaseera k’okuteekebwa akabonero, era okukukkira kwa Mikaeri, malayika omukulu, ku 18 Julaayi 2020 kwalanga okuggwako kw’akaseera k’okuteekebwa akabonero. Yesu, nga ye Alufa ne Omega, bulijjo alaga enkomerero ng’agifaananyiriza ku ntandikwa, n’olwekyo ebintu eby’obunnabbi eby’okukuŋŋaanya okusooka ebyatandika nga 11 Sebuttemba 2001, byeyimirira ebintu eby’obunnabbi ebibaawo mu kukuŋŋaanya okw’okubiri.

There are three clear illustrations of the second gathering that represent the ending history of the sealing time of the one hundred and forty-four thousand, which are the history of Christ, the history of the first and second angels’ messages from August 11, 1840 to October 22, 1844, and also the history of the third angel from October 22, 1844 unto the rebellion of 1863. Those three witnesses establish the second gathering of the one hundred and forty-four thousand from July 2023, unto the soon coming Sunday law. If we isolate one distinct element from each history we find the evidence of the role of the Third Woe.

Waliwo eby’okulabirako ebisatu ebitegeerekeka eby’okukungaanyizibwa okw’okubiri ebiraga ebyafaayo eby’enkomerero by’ekiseera eky’okukwatibwako akabonero eky’abantu 144,000; nga bino bye: ebyafaayo bya Kristo, ebyafaayo by’obubaka bw’abamalayika ogw’olubereberye n’ogw’okubiri okuva nga 11 August 1840 okutuuka nga 22 October 1844, era n’ebyafaayo by’omumalayika ow’okusatu okuva nga 22 October 1844 okutuusa ku bujeemu bwa 1863. Abajulizi abo basatu bakakasa okukungaanyizibwa okw’okubiri kw’abo 144,000 okuva July 2023 okutuuka ku tteeka lya Sande eriri kumpi okuyisibwa. Bwe tuyawula ekintu kimu ekirabika ddala mu buli ebyafaayo, tusanga obujulizi obulaga omulimu gw’Akabi ak’okusatu.

At the conclusion of the Exeter camp meeting on August 17, 1844, the message of the Midnight Cry was proclaimed. That proclamation represented the proclamation of the Midnight Cry message in the history of the one hundred and forty-four thousand, for both histories were and are a fulfillment of the parable of the ten virgins. Sister White identifies that Christ’s triumphal entry into Jerusalem represented the proclamation of the Midnight Cry in 1844. The only time Christ ever rode an animal was in His entry into Jerusalem, and the animal He rode was an ass, which is the symbol of Islam. In the period of the second gathering of 1844 unto 1863, in 1848 Sister Whites identifies that the European nations were being angered, and the angering of the nations in that history was accomplished by the threats of continued warfare being brought upon Europe by Islam. In each of the three histories of a second gathering, the role of Islam of the third Woe is identified.

Nga bwe baaggala olukiiko lw’omu lusiisira e Exeter nga 17 Ogw’omunaana, 1844, obubaka bw’Okukaaba okw’ekiro bwatangazibwa. Okutangazibwa okwo kwakikirira okulangirirwa kw’obubaka bw’Okukaaba okw’ekiro mu byafaayo bya 144,000, kubanga ebyafaayo byombi byali era byakiri okutuukirizibwa kw’olugero lw’abawala ekkumi. Mukyala White ategeeza nti okuyingira kwa Kristo okw’obuwanguzi e Yerusaalemi kwakikirira okutangazibwa kw’Okukaaba okw’ekiro mu 1844. Ekiseera k’okka Kristo kye yeebagaza ensolo kye yali mu kuyingira kwe e Yerusaalemi, era ensolo gye yeebagaza yali endogoyi, ekabonero k’Obusiraamu. Mu bbanga ly’okukuŋŋaanyiza okw’okubiri okuva mu 1844 okutuuka mu 1863, mu 1848 Mukyala White yategeeza nti amawanga ga Yuroopu gaali gasunguwazibwa, era okusunguwazibwa kw’amawanga mu byafaayo ebyo kwaatuukizibwa olw’okutiisatiisa kw’entaalo ezirindikirwanga okweyongera okuleetebwa ku Yuroopu nga kuleteddwa Obusiraamu. Mu byafaayo bisatu byonna eby’okukuŋŋaanyiza okw’okubiri, omugabo gw’Obusiraamu mu lubonaabona olw’okusatu gutegeerwa.

The sealing time of the one hundred and forty-four thousand began on September 11, 2001 with a surprise attack from Islam of the third Woe, upon the modern glorious land of the United States. Twenty-two years later on October 7, 2023, Islam of the third Woe, brought a surprise attack upon the ancient glorious land. At the soon coming Sunday law, which is the great earthquake of Revelation eleven, the third Woe suddenly comes again, as it once again accomplishes a surprise attack upon the modern glorious land.

Ekiseera ky’okuteekebwako akabonero kw’abo 144,000 kyatandika nga Settemba 11, 2001, ne wabaawo okulumba okutalindikirwa okuva mu Isilamu ey’ekizikituukako eky’okusatu, ku ttaka ery’ekitiibwa ery’omu biro bya leero erya United States. Oluvannyuma lwa myaka amakumi abiri mu bbiri, nga ku Okitobba 7, 2023, Isilamu ey’ekizikituukako eky’okusatu yaleeta okulumba okutalindikirwa ku ttaka ery’ekitiibwa ery’edda. Mu kiseera eky’amangwago eky’etteeka lya Sande, eryo lye omusisi omukulu ogw’Okubikkulirwa essuula kkumi n’emu, ekizikituukako eky’okusatu kijja mangu nate, nga kituukiriza nate okulumba okutalindikirwa ku ttaka ery’ekitiibwa ery’omu biro bya leero.

The rebellion represented by literal Israel, as a symbol of those who crucified their Messiah, and the three surprise attacks of Islam of the third Woe bear the signature of “Truth.” The message that seals the one hundred and forty-four thousand accomplishes the work of gathering God’s last-day people a second time occurs during a period of time when the activities of Islam of the third Woe are active.

Obujeemu obukiikirirwa Isirayiri wa ddala, nga bubeera akabonero k’abo abaabamba Masiya waabwe ku musaalaba, wamu n’okulumba okusatu okw’ekyewuunyisa okw’Isilamu ey’akabi akasatu, byonna birina omukono gwa "Mazima." Obubaka obw’okuteekako akabonero ku 144,000 butuukiriza omulimu ogw’okukuŋŋaanya abantu ba Katonda b’ennaku ez’enkomerero omulundi ogw’okubiri, era bubaawo mu kiseera ng’ebiikolwa by’Isilamu ey’akabi akasatu bikyali mu nkola.

The prophetic period represented as the “second gathering,” distinctly identifies specific prophetic periods that make up the entire history of the “second gathering”. The descent of Christ after His resurrection marks the beginning of His work to gather those who had been scattered at the cross.

Ekiseera eky’obunnabbi ekimanyiddwa ng’ “Okukuŋaanya okw’okubiri” kilambulula bulungi ebiseera eby’obunnabbi ebirambikiddwa ebigatta wamu ebyafaayo byonna eby’ “Okukuŋaanya okw’okubiri”. Okukka kwa Kristo oluvannyuma lw’okuzuukira kwe kulaga entandikwa y’omulimu gwe ogw’okukuŋaanya abo abaali baasasanyizibwa ku musaalaba.

> Then saith Jesus unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad. Matthew 26:31.

> Awo Yesu n’abagamba nti, Mmwe mwenna munaasittazibwa ku nze ekiro kino; kubanga kyawandiikibwa nti, Ndikuba omusumba, n’endiga z’ekisibo ne zisasana. Matayo 26:31.

After the three days in the tomb, Christ descended unto the disciples, initiating a forty-day period of personal instruction, which was followed by a ten-day period of unification and prayer in advance of the outpouring of the Holy Spirit without measure at Pentecost.

Oluvannyuma lw’ennaku ssatu mu ntaana, Kristo n’ajjira eri abayigirizwa, n’atandika ebbanga lya nnaku amakumi ana ery’okubayigiriza byennyini, oluvannyuma ne ligobererwa ebbanga lya nnaku kkumi ery’okwegatta n’okusaba nga balindiridde okuyiwa kw’Omwoyo Omutukuvu awatali kipimo ku lunaku lwa Pentekooti.

> The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach, Until the day in which he was taken up, after that he through the Holy Ghost had given commandments unto the apostles whom he had chosen: To whom also he showed himself alive after his passion by many infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God: And, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me. For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence. When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel? And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth. And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. . .. And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. Acts 1:1–9, 2:1, 2.

> Ekitabo ekyasooka kye nnawandiika, ayi Teofilo, ku byonna Yesu bye yatandika okukola era n’okuyigiriza, okutuusa ku lunaku lwe yatwalibwa waggulu, bwe yali amaze, ng’ayitira mu Mwoyo Omutukuvu, okuwa ebiragiro eri abatume be yalondawo; abo kwe yeyolesa nga mulamu oluvannyuma lw’okubonaabona kwe, ng’awa obukakafu obuteesalirwaamu bungi, ng’alabikanga gyebali okumala ennaku amakumi ana, era ng’ayogera ku bintu eby’Obwakabaka bwa Katonda; era bwe baakuŋŋaana wamu naye, yabakuutira obutava mu Yerusaalemi, naye balindirire okusuubiza kwa Kitaffe, kwe,” bwe yagamba, “mwampulira nga nkibabuulira. Kubanga ddala Yokaana yabatiza n’amazzi; naye mmwe munaabatizibwa mu Mwoyo Omutukuvu mu nnaku si nnyingi okuva kaakano.” Bwe baali bakuŋŋaanye, ne bamubuuza nga bagamba nti, “Mukama, ono ddala mu kiseera kino ozzaawo nate obwakabaka eri Isirayiri?” N’abagamba nti, “Si kyammwe okumanya ebiseera newaakubadde emirundi, bye Kitaffe atadde mu buyinza bwe. Naye munaweebwa amaanyi, nga Mwoyo Omutukuvu bw’anabakkako; era munaabeera bajulizi bange mu Yerusaalemi, ne mu Buyudaaya bwonna, ne mu Samaliya, okutuuka ne ku nkomerero z’ensi.” Bwe yamala okwogera ebyo, nga bakyemutunuulira, n’atwalibwa waggulu; n’ekire ne kimubikkako, ne bamubula mu maaso gaabwe. ... Olunaku lwa Pentekosite bwe lwatuuka ddala, bonna baali mu mwoyo gumu mu kifo kimu. Ate amangu ddala ne wava mu ggulu eddoboozi ng’ery’omuyaga omw’amaanyi ogw’awuuba, ne lijjuza ennyumba yonna mwe baali batuula. Ebikolwa 1:1-9, 2:1, 2.

For forty days, followed by the ten days the disciples were to “wait” for the promise of the Father, Christ was gathering His disciples a second time. The period of waiting in Jerusalem, is a symbol of a tarrying time, in agreement with the tarrying times of Matthew twenty-five and Habakkuk two. The entire period is identified by Christ as beginning at the work of Elijah, when John was baptizing, and the entire period ended with the baptism of the Holy Spirit at Pentecost. Baptism is a symbol of death, burial and resurrection, so the middle waymark in the entire period was the cross, for the entire period bears the signature of “Truth”.

Mu nnaku amakumi ana, nga zijjirwa ennaku kkumi abayigirizwa ze baalina “okulindirira” olw’ensuubizo lya Kitaawe, Kristo yali ng’akuŋŋaanya abayigirizwa be omulundi ogw’okubiri. Ebbanga ery’okulindirira mu Yerusaalemi kyali akabonero k’ekiseera eky’okulindirira, nga kyegatta n’ebiseera eby’okulindirira ebyogerwako mu Matayo 25 ne Habakkuku 2. Ebbanga lyonna Kristo yaliraga ng’eryatandika ku mulimu gwa Eriya, mu kiseera Yokaana Omubatiza lwe yali abatiza, era ne lituukira ku nkomerero mu kubatizibwa kwa Mwoyo Omutukuvu ku Pentekooti. Okubatizibwa kwe kabonero ak’okufa, okuziikibwa n’okuzuukira; kale akabonero ak’omu makkati mu bbanga lyonna kwe musaalaba, kubanga ebbanga lyonna libeera n’omukono gwa “Mazima”.

The entire period begins with the baptism of Christ by John, when the Holy Spirit descended in the form of a dove. Then the work of gathering the disciples who were to be the foundation of the Christian temple began. At the end of that period Christ gathers His disciples a second time, and the period of the second gathering is a repetition of the period of the first gathering, for Christ illustrates the ending of a thing with its beginning.

Ekiseera kyonna kitandika n’okubatizibwa kwa Kristo okwakolebwa Yokaana, bwe Omwoyo Omutukuvu n’akka mu kifaananyi ky’ejjiba. Awo ne batandika omulimu ogw’okukuŋŋaanya abayigirizwa abaliba essinziiro lya yeekaalu ey’Obukristaayo. Ku nkomerero y’ekiseera ekyo Kristo n’akuŋŋaanya abayigirizwa be omulundi ogw’okubiri, era ekiseera eky’okukuŋŋaanya okw’okubiri kye kuddamu kw’ekiseera eky’okukuŋŋaanya ekyasooka, kubanga Kristo alaga enkomerero y’ekintu mu kifaananyi ky’entandikwa yaakyo.

The cross had been typified by Christ’s baptism, and both events began a work of gathering disciples. The waymark that identifies the beginning and the ending represents death, burial and resurrection. After the resurrection, forty days of testing in the wilderness represented forty days of instruction after His descent unto the disciples. The forty days both represent a primary truth that is expressed by Jesus as, “It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.”

Omusalaba yali amaze okulabisibwa ng’ekifaananyi mu kubatizibwa kwa Kristo, era n’ebyo byombi byatandika omulimu ogw’okukuŋŋaanya abayigirizwa. Akabonero akalaga entandikwa n’enkomerero kiyimirira okufa, okuziikibwa n’okuzuukira. Oluvannyuma lw’okuzuukira, ennaku amakumi ana ez’okugezebwa mu ddungu zaayimirira ennaku amakumi ana ez’okuyigiriza oluvannyuma lw’okukkira kwe eri abayigirizwa. Ennaku amakumi ana zombi ziyimirira amazima amukulu agatangazibwa Yesu nga bw’agamba nti, “Kiwandiikiddwa nti, Omuntu taliba mulamu ku mmere yokka, wabula ku buli kigambo ekiva mu kamwa ka Katonda.”

In that period of time Jesus opened up to the disciples all that the prophets had testified about Christ, thus identifying that period as an opening of His prophetic Word.

Mu kiseera ekyo Yesu yabikkulira abayigirizwa byonna bye bannabbi baali bawaako obujulizi ku Kristo, bw’atyo n’alaga nti ekiseera ekyo kyali okuggulwawo kw’Ekigambo kye eky’obunnabbi.

> And, behold, two of them went that same day to a village called Emmaus, which was from Jerusalem about threescore furlongs. And they talked together of all these things which had happened. And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them. But their eyes were holden that they should not know him. . .. Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: Ought not Christ to have suffered these things, and to enter into his glory? And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. And they drew nigh unto the village, whither they went: and he made as though he would have gone further. But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them. And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. And their eyes were opened, and they knew him; and he vanished out of their sight. Luke 24:13–16, 26–31.

> Era, laba, babiri ku bo baagenda ku lunaku olwo e kyalo ekyayitibwa Emawusi, ekiri mayiro nga musanvu okuva e Yerusaalemi. Era ne boogera wamu ku byonna ebyali byabaddewo. Awo nga bwe baali bakubaganya ebirowoozo era boogera, Yesu yennyini n'abatuukirira, n'atambulira nabo. Naye amaaso gaabwe gaakwatibwa, ne batamumanya. ... Awo n'abagamba nti, Mmwe basiiru, era abafu mmitima mu kukkiriza byonna bye baayogera bannabbi: Tekyali kyetaagisa Kristo okubonaabona ebintu bino, n'alyoke ayingire mu kitiibwa kye? N'asookera ku Musa n'abannabbi bonna, n'abannyonnyola mu Byawandiikibwa byonna ebimukwataako. Era ne basemberera ekyalo we baali bagenda; n'alabisa ng'ayagala okugenda mu maaso. Naye ne bamukaka, nga bagamba nti, Sigala naffe: kubanga akawungezi kaatera okutuuka, era olunaku lukozeeko nnyo. N'ayingira okusula nabo. Awo nga batudde ku mmere nabo, n'addira omugaati, n'agwebaza, n'agumenya, n'abawa. Awo amaaso gaabwe ne gaggulibwa, ne bamumanya; n'akyamela mu maaso gaabwe. Lukka 24:13-16, 26-31.

Christ tarried with the disciples who did not recognize who He was, until He opened their eyes, “and beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself.” Their eyes were opened when they were given “bread” to eat. After forty days Christ ascended unto heaven, and “vanished out of their sight,” as He had done with the disciples of Emmaus in the beginning of the forty days of instruction. They then began the ten days of preparation for Pentecost, which typifies the soon coming Sunday law.

Kristo n’asigala wamu n’abayigirizwa abataamutegeera nti ye ani, okutuusa lwe yabaggulirawo amaaso, “era nga atandikira ku Musa n’abannabbi bonna, yabannyonnyola mu Byawandiikibwa byonna ebimukwataako.” Amaaso gaabwe gaaggulwawo bwe baabwa “omugaati” gw’okulya. Oluvannyuma lw’ennaku amakumi ana Kristo n’ayambuka mu ggulu, era “n’abuulawo mu maaso gaabwe,” nga bwe yakikolera abayigirizwa b’e Emawusi ku ntandikwa y’ennaku amakumi ana ez’okuyigiriza. Olwo ne batandika ennaku kkumi ez’okweetegekera Pentekooti, efaananyiza etteeka lya Sande erigya mangu.

At the great earthquake, which is the Sunday law, the third Woe of Islam comes quickly, and Islam is Isaiah’s “rough” “east wind,” that is Ezekiel’s breath that comes from John’s four winds that are restrained during the sealing of the one hundred and forty-four thousand.

Mu kutetemeka okunene kw’ensi, okugamba etteeka erya Ssande, ennaku ey’okusatu eya Buyisiramu ejja mangu; era Obuyisiramu ye “omuyaga ogw’ebuvanjuba” “ogukambwe” ogwa Isaaya, nga bwe kitegeeza omukka gwa Ezeekyeri oguva mu miyaga gya Yokaana egy’ennya, egiziyizibwa mu kiseera ky’okuteekebwako akabonero kw’abantu emitwalo kkumi n’ennya n’enkumi nnya.

Once the one hundred and forty-four thousand are sealed then the four winds are loosed, and “suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house.” Islam of the Third Woe strikes “suddenly” and unexpectedly, and produces the “sound from heaven” that is the Seventh Trumpet, which identifies when the mystery of God is finished, and the mystery of God is finished for the one hundred and forty-four thousand when divinity (the outpouring of the Holy Spirit) is permanently combined with humanity, and the Lord suddenly comes to His temple (the house where the disciples were gathered) and enters into covenant with the one hundred and forty-four thousand.

Bwe bamala okuteekebwako akabonero abo emitwalo kkumi na nnya n’enkumi nnya, olwo empewo ennya ne zisumululibwa, era ‘mu bw’amangu ne wabaawo eddoboozi okuva mu ggulu ng’empewo ey’amaanyi ey’ayita mangu, ne lijjuza ennyumba yonna.’ Obusiraamu obw’okubonaabona okw’okusatu bukuba ‘mu bw’amangu’ nga butateganyiziddwa, era buvaamu ‘eddoboozi okuva mu ggulu’ eriba Olufuuwa olw’omusanvu, eriraga ekiseera ekyama kya Katonda lwe kimala, era ekyama kya Katonda kimala eri abo emitwalo kkumi na nnya n’enkumi nnya nga obwa Katonda (okufukibwa kwa Mwoyo Omutukuvu) bugattiddwa mu ngeri ey’enkalakalira n’obuntu, era Mukama mu bw’amangu ajja mu yeekaalu ye (ennyumba mwe abayigirizwa baali bakungaanidde) n’ayingira endagaano n’abo emitwalo kkumi na nnya n’enkumi nnya.

We will continue this study in the next article.

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

> “The Lord wants us to come up into the mount,—more directly into his presence. We are coming to a crisis which, more than any previous time since the world began, will demand the entire consecration of every one who has named the name of Christ.

> Omukama ayagala tuyambuke ku lusozi, okusembera ddala mu maaso ge. Tuli okutuuka mu kiseera eky’ekizibu ekikulu, ekisinga ekiseera kyonna ekyayita okuva ensi lyeyatondebwa, era kijja kwesaba nti buli ayogera erinnya lya Kristo yeewayo ddala ddala.

> “A revival of true godliness among us is the greatest and most urgent of all our needs. We must have the holy unction from God, the baptism of his Spirit; for this is the only efficient agent in the promulgation of sacred truth. It is the Spirit of God that quickens the lifeless faculties of the soul to appreciate heavenly things, and attracts the affections toward God and the truth.

> Okuzuukuka kw’obutuukirivu obw’amazima mu ffe kye kisinga obukulu era kye kisinga obwetaavu mu bwangu mu byetaago byaffe byonna. Tuteekwa okufuna okusiigwa okutukuvu okuva eri Katonda, okubatizibwa kw’Omwoyo we Omutukuvu; kubanga kino kye kyokka ekituukiriza obulungi omulimu gw’okutangaza amazima agatukuvu. Omwoyo wa Katonda ye azzaamu amaanyi eby’obusobozi eby’emmeeme ebibuleeko obulamu okusobola okusiima ebintu eby’eggulu, era n’okusikiriza okwagala kwaffe eri Katonda n’amazima.

> “It is our privilege to take God at his word. As Jesus was about to leave his disciples, to ascend into heaven, he commissioned them to bear the gospel message to all nations, tongues, and peoples. He told them to tarry in Jerusalem till they were endued with power from on high. This was essential to their success. The holy unction must come upon the servants of God. All who were fully identified as disciples of Christ and associated with the apostles as evangelists, assembled together at Jerusalem. They put away all differences. They continued with one accord in prayer and supplication, that they might receive the fulfillment of the promise of the Holy Spirit; for they were to preach the gospel in the demonstration of the Spirit and in the power of God. It was a time of great danger to the followers of Christ. They were as sheep in the midst of wolves, yet they were of good courage, because Christ had risen from the dead, and had revealed himself to them, and had promised them a special blessing which would qualify them to go forth to preach his gospel to the world. They were waiting in expectation of the fulfillment of his promise, and were praying with special fervency.

> Kye kitiibwa kyaffe okukkiriza Katonda ku kigambo kye. Bwe yali Yesu ng’agenda okuva awali abayigirizwa be, ng’agenda okulinnya mu ggulu, yabalagira okutwala obubaka bw’Enjiri eri amawanga gonna, ennimi zonna n’ebika by’abantu byonna. Yabagamba okusigala mu Yerusaalemi okutuusa lwe banaayambazibwa amaanyi okuva waggulu. Kino kyali kya mugaso nnyo eri obuwanguzi bwabwe. Okusiigibwa okutukuvu kyalina okujja ku baddu ba Katonda. Abo bonna abaali bamanyiddwa ddala ng’abayigirizwa ba Kristo era nga bakolagana n’Abatume ng’ababuulizi b’Enjiri ne bakuŋŋaana wamu e Yerusaalemi. Ne baggyawo obutakkaanya bwonna. Ne bagumira wamu mu kusaba n’okwegayirira, balyoke bafune okutuukirizibwa kw’okusuubizo lw’Omwoyo Omutukuvu; kubanga baali banaabuulira Enjiri mu kulaga kw’Omwoyo era mu maanyi ga Katonda. Kyali kiseera eky’akabi ennyo eri abagoberera Kristo. Baali ng’endiga wakati mu mbwa mwitu, naye baali bagumu, kubanga Kristo yali azuukidde mu bafu, era yali yeeraze gyebali, era yali abasuubizza omukisa omw’enjawulo ogubawa obusobozi okugenda okubuulira enjiri ye eri ensi yonna. Baali balindiridde mu ssuubi okutuukirizibwa kw’okusuubiza kwe, era nga basaba n’obw’enkujjuvu obw’enjawulo.

> “This is the very course that should be pursued by those who act a part in the work of proclaiming the coming of the Lord in the clouds of heaven; for a people are to be prepared to stand in the great day of God. Although Christ had given the promise to his disciples that they should receive the Holy Spirit, this did not remove the necessity of prayer. They prayed all the more earnestly; they continued in prayer with one accord. Those who are now engaged in the solemn work of preparing a people for the coming of the Lord, should also continue in prayer. The early disciples were of one accord. They had no speculations, no curious theory to advance as to how the promised blessing was to come. They were one in faith and spirit. They were agreed.

> Enkola eno ddala y’eteekwa okugobererwa abo abetaba mu mulimu ogw’okulangirira okujja kwa Mukama mu bire by’eggulu; kubanga abantu balina okutegekebwa okuyimirira ku lunaku olukulu lwa Katonda. Wadde nga Kristo yali awadde abayigirizwa be okusuubiza nti banaafuna Omwoyo Omutukuvu, kino tekyaggyamu obwetaavu bw’okusaba. Baasabanga n’obumalirivu obusinga; baayongera okusaba nga bonna mu mutima gumu. Abo abali kati mu mulimu omw’ekitiibwa ogw’okutegeka abantu olw’okujja kwa Mukama, balina nabo okweyongera mu kusaba. Abayigirizwa abaasooka baali mu mutima gumu. Tebaali na birowoozo bya kusosonkereza, so tebaalina njigiriza ey’ebyewuunyo gye baayimirizanga ku ngeri omukisa ogusuubiziddwa gye gwandijjidde. Baali bumu mu kukkiriza ne mu mwoyo. Baali bakkiriziganya.

> “Put away all doubt. Dismiss your fears, obtain the experience that Paul had when he exclaimed, ‘I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.’ [Galatians 2:20.] Surrender everything to Christ, and let your life be hid with Christ in God. Then you will be a power for good. One shall chase a thousand, and two put ten thousand to flight.” Gospel Workers, 369–371.

> Ggyawo okubuusabuusa kwonna. Goba entiisa zo, ofuune obumanyirivu Pawulo bwe yalina, bwe yavaamu n’agamba, ‘Nnabambibwa wamu ne Kristo; naye nkiramu; si nze wabula Kristo abeera mu nze; era obulamu bwe mbeera kaakano mu mubiri, mbeera kubw’okukkiriza Omwana wa Katonda, eyannwagala ne yeewaayo ku lwange.’ [Abagalatiya 2:20.] Weewayo byonna eri Kristo, era obulamu bwo bubikkibwe wamu ne Kristo mu Katonda. Awo ojja kuba amaanyi ag’okukola obulungi. Omu ajja okugoba enkumi emu, na babiri balisaasaanya enkumi kkumi. Abakozi b’Enjiri, 369-371.

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