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# The Book of Daniel - Number One-Hundred and Eighty-Two

Ekitabo kya Danyeri - Ennamba 182

Prophetic Alliances and Battles: From Ancient Seleucus to Modern Geopolitics

Emikago n’entalo eby’obunnabbi: Okuva ku Seleucus ow’edda okutuuka ku pulitiki z’ensi ez’obudde buno

Author

Jeff Pippenger

Published

April 12, 2024

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Verses thirteen and fourteen, identify a history where Seleucus and Philip of Macedon were forming an alliance, and they typify the United States, which is the first proxy army of Rome, and Macedon (Greece) is a symbol of the United Nations. In that early history, an alliance of the king of the north (Seleucus) and Philip (Greece), represents the history that leads into the Battle of Panium, which, two centuries later, had the name of the town changed from Panium, into the town of Caesarea Philippi. The twofold name of the town was not commemorating the alliance of Seleucus and Philip of Macedon.

Olunyiriri kkumi na ssatu ne kkumi na nnya biraga ebyafaayo mwe Seleucus ne Philip ow’e Makedoniya baali bassaawo omukago, era bifaananyiriza United States, eggye eryasooka ery’okukolerera mu kifo kya Roma, ate Makedoniya (Bugereeki) ye kabonero ka United Nations. Mu bya edda ebyo, omukago gw’omukama ow’amambuka (Seleucus) ne Philip (Bugereeki) guyimirira ebyafaayo ebyaleetera okutuuka ku Lutalo lwa Panium, olwo, oluvannyuma lwa myaka ebikumi ebiri, erinnya ly’ekibuga ne likyusibwa okuva ku Panium ne lifuuka ekibuga kya Caesarea Philippi. Erinnya ery’obubiri ly’ekibuga eryo te lyali litegekereddwa kujjukiza omukago gwa Seleucus ne Philip ow’e Makedoniya.

The name “Caesarea Philippi” derives from the historical transformation of the ancient city known as Paneas or Panium. The city was originally named Paneas due to its proximity to a prominent spring dedicated to the Greek god Pan. The spring, which was a significant religious site in antiquity, fed into the Jordan River.

Erinnya "Caesarea Philippi" liva mu enkyukakyuka ey’ebyafaayo ey’akibuga ak’edda akaayitibwanga Paneas oba Panium. Ekibuga kino mu kusooka kyayitibwanga Paneas olw’okuba kyali kumpi n’ensulo ennene eyamanyiddwa nga yaweereddwa Katonda w’Abagiriki Pan. Ensulo eyo, nga yali ekifo kya ddiini eky’omugaso mu biseera eby’edda, yayingiza amazzi gaayo mu Mugga Yoludaani.

During the reign of King Herod the Great, around the 1st century BC, the city underwent significant renovations and was expanded and beautified. Caesarea Philippi was named by Herod Philip, a son of Herod the Great. He named the city Caesarea in honor of the Roman Emperor Caesar Augustus, and Philippi after himself, thus Caesarea Philippi. Therefore, “Caesarea Philippi” is a combination of “Caesarea,” reflecting Herod’s homage to Caesar Augustus, and ‘Philippi,’ honoring Herod Philip.

Mu mulembe gw’obufuzi bwa Kabaka Herode Omukulu, mu biseera eby’ekyasa ekisooka nga Kristo tannazaalibwa, ekibuga kyayisibwa mu kuddaabirizibwa okw’amaanyi, ne kigaziibwa era ne kiyambazibwa obulungi. Caesarea Philippi yatuumibwa erinnya Herode Firipo, mutabani wa Herode Omukulu. Yaatuuma ekibuga “Caesarea” ng’assa ekitiibwa mu Kabaka w’Abaloma Caesar Augustus, ate “Philippi” ng’aliggya ku ye yennyini; bw’atyo ekibuga ne kiyitibwa “Caesarea Philippi.” Noolwekyo, “Caesarea Philippi” kwe kugatta kwa “Caesarea,” okulaga engeri Herode gye yawa ekitiibwa Caesar Augustus, ne “Philippi,” okuwa ekitiibwa Herode Firipo.

Prophetically Panium is associated with a confederacy between Seleucus and Philip of Macedon, and also the alliance between Caesar and Herod Philip. Those two alliances address the alliance between the United States and the United Nations that follows the collapse of Putin’s Russia as represented by Seleucus and Philip. They also represent the alliance between the Papacy, who is the mother, and the United States, who is the daughter, as represented by Caesar and Philip, who were both representatives of Rome. Together they identify the United States reaching “across the gulf to grasp the hand of the Roman power,” and reaching “over the abyss to clasp hands with Spiritualism.” Before the Sunday law of verse sixteen, the threefold union is already put in place.

Mu ngeri y’obunnabbi, Panium kifaananyizibwa n’omukago wakati wa Seleucus ne Filipo wa Makedoniya, era ne n’omukago wakati wa Kayisa ne Herode Filipo. Omukago egyo ebbiri gikwata ku mukago wakati wa United States n’Amawanga Amagatte ogugoberera okugwa kwa Russia ya Putin, nga kiyimiririddwa Seleucus ne Filipo. Era gikiikirira n’omukago hagati w’Obwa Papa, ogw’amaama, ne United States, omuwala, nga kiyimiririddwa Kayisa ne Filipo, bombi nga baakiikirira Loma. Wamu, bino biraga United States ng’eyita mu bbanga okugwira omukono gw’obuyinza bwa Loma, era ng’etuuka waggulu w’ekinnya okunyweza emikono ne Spiritualism. Nga tewunnaba kubeerawo etteeka lya Ssande ery’olunyiriri olw’ekikumi na mukaaga, omukago ogw’ensatu guba gutekeddwawo dda.

Panium represents the center of Greek worship of the god Pan. The spring that was dedicated to the Greek god Pan, was also known at that time as the “Gates of Hell,” and when Jesus visited there, His statement about the “Gates of Hell,” identifies a struggle between the political and religious attributes of Greece (globalism), and apostate Protestantism that takes place in the last days. It is the battle that was first initiated by the rich President that stirred up the realm of Grecia in verse two. It is a worldwide external battle and also an internal battle with the United States.

Panium kiyimirira omutima gw’okusinza kwa Bagiriki eri katonda Pan. Ensulo eyateekebwawo okuweerezanga katonda Pan ow’e Bugiriki, mu biro ebyo era yali amanyibwa ng’eyitibwa “Emiryango gy’Emagombe,” era Yesu bwe yagenzeeyo, ekigambo kye ku “Emiryango gy’Emagombe” kyalaga okulwana okuli wakati w’obuyinza bw’obufuzi n’obwa ddiini obw’Obugiriki (globalism), n’eddini y’Abaprotestanti eyava mu mazima ekibaawo mu nnaku ez’enkomerero. Olutalo luno lwe lwatandikibwa okusooka Pulezidenti omugagga eyakunkumya obwakabaka bwa Bugiriki mu olunyiriri olw’okubiri. Olutalo luno lwa bweru mu nsi yonna era ate lw’omunda mu United States.

The religion of globalism, is the religion of the dragon, which in our modern setting is the religion of woke-ism. In 2020, the beast from the bottomless pit, identified in Revelation chapter eleven, manifested its political and religious power and slew both horns of the earth beast. That bottomless pit, among other things, is represented by the “Spring of Pan,” that fed the Jordan River.

Eddini y’obugatte bw’ensi yonna ye ddini y’ekiyoka, era mu mbeera yaffe ey’omu biro bino ye ddini ya woke-ism. Mu mwaka gwa 2020, ensolo eva mu kinnya ekitakomerero, eyayogerwako mu kitabo ky’Okubikkulirwa essuula ey’ekkumin’emu, n’eyolesa amaanyi gaayo g’ebyobufuzi n’ag’eddini ne kitta amayembe gombi g’ensolo eva mu nsi. Ekinnya ekyo ekitakomerero, mu bintu ebirala, kiyimirirwa Olusulo lwa Pan, olwalisa Omugga Yoludaani.

In Greek mythology, Pan was associated with nature, wilderness, and rustic music, and the presence of a spring dedicated to him held religious importance for worshippers. The god Pan is often depicted with the legs, horns, and ears of a goat. Pan was considered the god of shepherds and flocks, and was often portrayed as a playful and mischievous deity who frolicked in the forests and mountains. The imagery of Pan as a goat-legged deity agrees with Daniel chapter eight, where Greece is represented by a he-goat. Goats are a common domestic animal in ancient Greece, and were often found in mountainous regions where Pan was believed to roam. This depiction became a prominent feature of Pan’s iconography and persisted in Greek art and literature depicting the god, including the national currency.

Mu myogero gy’Abagereeki, Pan yassibwanga wamu n’obutonde bw’ensi, ensiko, n’omuziki ogw’omu kyalo, era okubaawo kwa ensulo eyayawulirwa eri ye kwalina obukulu mu by’eddiini eri abamusinza. Katonda Pan emirundi mingi afaananyizibwa ng’alina amagulu, empondo n’amatwi g’embuzi. Pan yaalowolebwa nga katonda w’abalunzi n’ebisibo, era emirundi mingi yaafaananyizibwa ng’akatonda ayagaliza okuzannya era ow’eby’enkwe, ng’ayesanyusa mu nsiko ne ku nsozi. Ekifananyi kya Pan ng’akatonda alina amagulu g’embuzi kikaanya ne ekiri mu kitabo kya Daniel omutwe ogw’omunaana, we Bugereeki kiyimirizibwa ng’embuzi ensajja. Embuzi zaali ensolo ez’awaka ezasangibwanga nnyo mu Bugereeki bwa edda, era zaasangibwanga emirundi mingi mu bitundu eby’ensozi we baalowooleranga nti Pan atambuliranga. Okulaga kuno kwafuuka eky’enjawulo ekikulu mu ngeri gye baafaananyanga Pan era ne kugumira mu by’obufananyi n’ebyawandiikibwa eby’Obugereeki ebyamulaga, okutuuka n’okulabika ku nsimbi z’eggwanga.

When Jesus visited Caesarea Philippi, He identified that the “Gates of Hell” would not prevail against the Church. What Peter had stated in answer to Jesus’ question is understood in Christian history and tradition as the “Christian Confession.”

Bwe Yesu yatuuka e Kayisariya Firipi, yategeeza nti “Enzigi z’Emagombe” tezijja kuwangula Ekkanisa. Ekyo Peetero kye yayogera mu kuddamu ekibuuzo kya Yesu kitegeerwa mu byafaayo n’ennono z’Obukristaayo nga “Okutegeeza okukkiriza okw’Obukristaayo.”

> When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. Matthew 16:13–20.

> Awo Yesu bwe yatuuka mu bitundu bya Kayisaliya Firipo, n’abuuza abayigirizwa be ng’agamba nti, Abantu bagamba ani nti nze Omwana w’omuntu? Ne bagamba nti, Abamu bagamba nti oli Yokaana Omubatiza; abalala, Eriya; n’abalala, Yeremiya, oba omu ku bannabbi. N’abagamba nti, Naye mmwe mugamba nti nze ani? Simooni Peetero n’addamu n’agamba nti, Ggwe Kristo, Omwana wa Katonda omulamu. Yesu n’addamu n’amugamba nti, W’omukisa ggwe, Simooni Barayona: kubanga omubiri n’omusaayi tebyakikubikkulidde ggwe, naye Kitange ali mu ggulu. Era nze nkugamba nti, Ggwe Peetero, ne ku lwazi luno ndizimba ekkanisa yange; n’emiryango gy’Emagombe tegirigiwangula. Era ndikuwa ebisumuluzo by’obwakabaka obw’eggulu: era byonna by’onoosiba ku nsi birisibibwa mu ggulu: era byonna by’onoosumulula ku nsi birisumululibwa mu ggulu. Awo n’alagira abayigirizwa be obutagamba muntu yenna nti ye Yesu Kristo. Matayo 16:13-20.

This passage is significant because it represents a pivotal moment in Jesus’ ministry and the development of Christian theology. Peter’s confession of Jesus as the Messiah, the Son of the living God, is seen as the foundation of Christian faith and the cornerstone upon which the Church is built. The phrase “on this rock I will build my church” is interpreted in Catholic tradition as a reference to Peter himself, whom Jesus identifies as the “rock” upon which the Church will be built. This interpretation serves as the basis for the papal primacy and authority in Catholic theology.

Ekitundu kino kirina obukulu kubanga kiraga ekiseera eky’okukyuka ekikulu mu buweereza bwa Yesu n’enkulaakulana y’ennyigiriza y’Obukristaayo. Okukwatula kwa Peetero nti Yesu ye Masiya, Omwana wa Katonda Omulamu, kulabibwa ng’omusingi gw’okukkiriza okw’Ekkristaayo era ng’ejjinja ery’ensonda lwe Ekkanisa ezimbibwaako. Ebigambo ‘ku lwazi luno nnaazimba Ekkanisa yange’ bitegeerwa mu nnono y’Abakatoliki ng’ebyogera ku Peetero yennyini, gwe Yesu yategeeza nti ye ‘lwazi’ lwe Ekkanisa ejja kuzimbibwaako. Entegeera eno ebeera musingi gw’obusookerwako bwa Papa n’obuyinza bwe mu nnyigiriza y’eddiini y’Abakatoliki.

In Protestant theology, the “rock” is not understood to refer to Peter personally, but to Peter’s confession of faith in Jesus as the Messiah and the Son of God. In this view, the foundation of the Church is not Peter, but the confession that Jesus is the Christ and the Son of God. Regardless of theological interpretation, the Confession of Peter in Matthew 16:13–20 is considered a central and foundational passage in Christian belief, emphasizing the identity of Jesus as the Messiah and the Son of God, and affirming the mission and purpose of the Church.

Mu ky’eyigiriza ky’eddiini ky’Abaprotestanti, ‘ejjinja’ tebalitegeera ng’litegeeza Peetero yennyini, wabula okwatula okw’okukkiriza kwa Peetero mu Yesu nga Masiya era Mwana wa Katonda. Mu ndowooza eno, omusingi gw’Ekkanisa si Peetero, wabula okwatula nti Yesu ye Kristo era Mwana wa Katonda. Wadde ng’engeri z’okutaputa eby’eddiini zeeyawukana, Okwatula kwa Peetero okuli mu Matayo 16:13–20 kubalibwa ng’ekitundu ekikulu ennyo era eky’omusingi mu kukkiriza kwa Bukristu, nga kyaanika obutuufu bw’ani Yesu ye Masiya era Mwana wa Katonda, era nga kinyweza omulimu n’ekigendererwa ky’Ekkanisa.

In the previous article we presented a passage from The Desire of Ages, where Sister White identifies some of the issues associated with Christ’s visit to Caesarea Philippi. One of the points she notes is that Christ had taken the disciples away from the influence of the Jews for the purpose of setting forth the lessons of Caesarea Philippi.

Mu kiwandiiko ekyasooka twawaayo akatundu okuva mu The Desire of Ages, mwe Sister White yalambulula ebimu ku nsonga ezikwatagana n’okukyalira kwa Kristo e Caesarea Philippi. Ekimu ku bye yategeeza kwe kuli nti Kristo yali atutte abayigirizwa ng’abaggye wansi w’obuyinza bw’Abayudaaya, olw’okuteeka mu maaso eby’okuyigiriza eby’e Caesarea Philippi.

> “Jesus and His disciples had now come into one of the towns about Caesarea Philippi. They were beyond the limits of Galilee, in a region where idolatry prevailed. Here the disciples were withdrawn from the controlling influence of Judaism, and brought into closer contact with the heathen worship. Around them were represented forms of superstition that existed in all parts of the world. Jesus desired that a view of these things might lead them to feel their responsibility to the heathen. During His stay in this region, He endeavored to withdraw from teaching the people, and to devote Himself more fully to His disciples.” The Desire of Ages, 411.

> Yesu n’abayigirizwa be kaakano baabadde batuuse mu kimu ku byalo ebiri okumpi ne Kayisariya Firipo. Baabadde wali emitala w’ensalo za Ggaliraaya, mu kitundu awasinzibwanga ebifaananyi nga buyitiridde. Wano abayigirizwa baayawulibwa okuva mu buyinza obulamulira obwa eddiini y’Abayudaaya, ne baleetebwa okusembereragana ennyo n’okusinza kw’ab’amawanga abatamanyi Katonda. Okwetooloola wali walabikiranga ebika eby’enjawulo eby’okukkiriza okw’obusiru ebibaddewo mu bitundu byonna by’ensi. Yesu yayagala nti okulaba ebyo kibaleete okutegeera obuvunaanyizibwa bwabwe eri ab’amawanga abatamanyi Katonda. Mu kiseera kye yamala mu kitundu kino, yagezaako okwewala okuyigiriza abantu, era yeewaayo nnyo eri abayigirizwa be. The Desire of Ages, 411.

On July 18, 2020, Christ removed the disciples of September 11, 2001 from the influence of Laodicean Adventism. The first disappointment in the parable of the ten virgins produced a separation of the movement from the assembly of mockers that was in the process of being passed by. This truth was fulfilled in Millerite history on April 19, 1844, and again on July 18, 2020. The history of the tarrying time then began, and it possesses the signature of “Truth” in both the movement of the first and third angels.

Ku Jjulayi 18, 2020, Kristo yaggya abayigirizwa b’olunaku lwa Ssettemba 11, 2001 mu kukosa kw’Obwadiventisti obw’e Lawodikiya. Okusuubirwa okwasooka okwakyama mu lugero lw’abawala ekkumi kwaleeta okwawukana kw’ekibiina okuva mu kkuŋaaniro ly’abannyooma eryaali nga liyitibwako. Amazima gano gaatuukirizibwa mu byafaayo by’aba Millerite nga ku Epreli 19, 1844, era nate ku Jjulayi 18, 2020. Awo ebyafaayo by’ebbanga ery’okulindirira ne bitandika, era kirina akabonero “Amazima” mu kutambulira kw’obubaka bw’omulayika ogusooka n’ogw’okusatu.

The first disappointment is the first of three waymarks, and the history concludes with the Great Disappointment of October 22, 1844, that typifies the “great earthquake” of Revelation chapter eleven. The beginning, first letter of the Hebrew alphabet represents a disappointment, and the ending, twenty-second letter of the Hebrew alphabet also represents a disappointment. The thirteenth letter, representing rebellion, identifies the disappointment of the foolish virgins who manifest their lost condition when the call at Midnight identifies who has and who has not prepared for the crisis. The twenty-two letters of the Hebrew alphabet represent the symbol of the combination of divinity with humanity that is accomplished within that history, though the Millerite history represents the first Kadesh, and our history today represents the last Kadesh.

Okumenyeka kw’essuubi okwasooka kwe kwa sooka ku bubonero busatu obw’ekkubo, era ebyafaayo ebyo bikkakkana n’Okumenyeka kw’essuubi Okukulu olwa October 22, 1844, okwo okwefaananyiriza ‘ekikankano ekikulu’ eky’Okubikkulirwa essuula ey’ekkumi n’emu. Ku ntandikwa, ennyukuta esooka mu nnukuta z’Olwebbulaniya eraga okumenyeka kw’essuubi, era ku nkomerero, ennyukuta ey’amakumi abiri mu bbiri mu nnukuta z’Olwebbulaniya nayo eraga okumenyeka kw’essuubi. Ennyukuta ey’ekkumi n’asatu, eyimirira obujeemu, eraga okumenyeka kw’essuubi kw’abawala ab’amalalu abalaga nti babuze, bwe wabaawo okukoowoola mu wakati w’ekiro okulaga ani eyetegekese n’ani atayetegekese olw’ekizibu ekinene. Ennukuta amakumi abiri mu bbiri ag’Olwebbulaniya gayimirira akabonero ak’okugattibwa kw’Obwakatonda n’Obuntu bwa muntu akatuukirizibwa mu byafaayo ebyo, newaakubadde nga ebyafaayo bya Millerite biyimirira Kadesi eyasooka, ate ebyafaayo bya leero ebyaffe biyimirira Kadesi ey’enkomerero.

The two lines are parallel, but one represents the failure of God’s people and the other the victory of God’s people. Just before the cross, Jesus brought His disciples to Panium, just as He has brought His last-day disciples to Panium, and in doing so He allowed a disappointment to remove His last day disciples from the “controlling influence” of Laodicean Adventism, represented by “Judaism” in the history of Matthew chapter sixteen. In doing so, He also simultaneously brought His disciples into a closer contact with heathenism, thus representing the working environment of His last-day disciples who are now living in the full-blown manifestation of satanic power represented by the modern communication systems that are being employed to lead the entire world into receiving the mark of the beast.

Emirongo ebbiri gino giriraanye, naye omu gulaga okulemererwa kw’abantu ba Katonda, ate omulala gulaga obuwanguzi bw’abantu ba Katonda. Nga tekunnaba kutuuka ku musaalaba, Yesu yaleeta abayigirizwa be e Panium, mu ngeri y’emu nga bw’aleese abayigirizwa be b’ennaku ez’oluvannyuma e Panium, era mu kukikola atyo yakkiriza ennakuwavu okuggya abayigirizwa be b’ennaku ez’oluvannyuma mu "buyinza obufuga" obw’Obwadiventi obwa Laodokiya, obukiikirirwa "Obuyudaaya" mu byafaayo ebyogerwako mu Matayo essuula ey’ekkumi na mukaaga. Mu kukikola atyo, yaleta n’abayigirizwa be okusemberera ennyo obupagani, bityo n’alaga embeera y’omulimu ey’abayigirizwa be b’ennaku ez’oluvannyuma, abaliwo kaakano nga babeera mu kulabisibwa okutuukiridde ddala kw’amanyi ga Setaani, okukiikirirwa sisitemu z’ebyempuliziganya ez’omulembe ezikozesebwa okutwala ensi yonna mu okufuna akabonero k’ensolo.

The history of Caesarea Philippi aligns with the history of the Battle of Panium, and verses thirteen through fifteen. Christ and His disciples, were standing in the shadow of the cross, typifying His last-day disciples standing in the shadow of the Sunday law. There, in verses thirteen through fifteen, which was Caesarea Philippi, and also the Battle of Panium, which is where we stand today, Christ began to teach His disciples about what was about to happen in verse sixteen.

Ebyafaayo bya Caesarea Philippi bikwatagana n’ebyafaayo by’Olutalo lwa Panium, era n’eminnyiriri egy’ekkumi n’essatu okutuuka ku egy’ekkumi n’ettaano. Kristo n’abayigirizwa be baali bayimiridde mu kisiikirize ky’omusalaba, nga kifaaniriza abayigirizwa be b’ennaku ez’enkomerero nga bayimiridde mu kisiikirize ky’etteeka lya Sande. Eyo, mu minnyiriri egy’ekkumi n’essatu okutuuka ku egy’ekkumi n’ettaano, egyogerako ku Caesarea Philippi, era n’Olutalo lwa Panium, gye tweri leero, Kristo yatandika okuyigiriza abayigirizwa be ebyaali bigenda okubaawo mu lunyiriri olw’ekkumi n’omukaaga.

> “He was about to tell them of the suffering that awaited Him. But first He went away alone, and prayed that their hearts might be prepared to receive His words.” The Desire of Ages, 411.

> Yali agenda okubategeeza ku bunaku obwamulindiridde. Naye okusooka, yagendako yekka, n’asaba nti emitima gyabwe gitegekebwe okuwaniriza ebigambo bye. The Desire of Ages, 411.

Before Christ told His disciples of the cross, He first went away, or He tarried, thus marking the tarrying time in the parable and the history from July 18, 2020 to July 2023.

Nga Kristo tannagamba abayigirizwa be ku musalaba, yasooka okuvaawo, oba n’alwawo, bwe kityo n’alaga ekiseera eky’okulwawo mu lugero n’ebyafaayo okuva nga Julaayi 18, 2020 okutuuka Julaayi 2023.

> “Upon joining them, He did not at once communicate that which He desired to impart. Before doing this, He gave them an opportunity of confessing their faith in Him that they might be strengthened for the coming trial.” The Desire of Ages, 411.

> Bwe yatuuka gyebali n’abeegattako, teyanguwa kubategeeza ebyo bye yayagala okubabikkulira. Nga tannakikola, yabawa omukisa okwatula okukkiriza kwabwe mu Ye, balyoke banywezebwemu amaanyi okuyimirira mu kigezo ekigenda okutuuka.

In July 2023, the Lord began to give opportunity for those involved with the disappointment, to express their faith. He did so by opening up the message of Ezekiel thirty-seven, which was a confirmation of the message of September 11, 2001. It was the thread that tied the sealing time from September 11, 2001 to the soon coming Sunday law together. It did so by placing the disappointment of July 18, 2020 in the structure of truth, for, those who were willing to see, could recognize that every reformatory movement has a theme that runs through their peculiar sacred history.

Mu Jjulaayi 2023, Mukama yatandika okuwa abo abaagwamu mu kusubwa essuubi omukisa okulaga okukkiriza kwabwe. Yabikola ng’aggulawo obubaka bwa Ezekyeri 37, obwali bukakasa obubaka bwa 11 Sebutemba 2001. Obubaka obwo bwe bwabadde omugwa ogwayunga wamu ekiseera eky’okuteekebwako akabonero okuva ku 11 Sebutemba 2001 okutuuka ku tteeka lya Sande erijja mu bwangu. Era kino kyatuukirira nga kiteeka okusubwa essuubi okw’e 18 Jjulaayi 2020 mu nteekateeka y’amazima, kubanga abo abaali bategefu okulaba baayinza okumanya nti buli kibiina eky’okutereeza kirina omulamwa ogutambula mu byafaayo byakyo ebitukuvu eby’enjawulo.

In the last days the message of the third Woe arrived on September 11, 2001, then a false message of the third Woe was proclaimed that produced a disappointment, but the message that brought them back to life after three and a half days of being dead, dry and scattered bones was the message of the four winds, that is also the third Woe.

Mu nnaku ez’enkomerero obubaka bw’okulumwa okw’okusatu bwatuuka ku Ssettemba 11, 2001, oluvannyuma ne wulangirirwa obubaka obw’obulimba bw’okulumwa okw’okusatu ne buviirako obwenyamivu, naye obubaka obwabazza ku bulamu oluvannyuma lw’ennaku ssatu n’ekitundu nga bafudde, nga magumba gaabwe amakalu era gasaasaanyiziddwa, bwaali obubaka bw’empewo ennya, era nabwo bwe bw’okulumwa okw’okusatu.

The last-day disciples can see, if they choose to see, that the three waymarks of the sealing of the one hundred and forty-four thousand are the same theme at each step, and that at the second step, the rebellion represented by the thirteenth letter of the Hebrew alphabet confirmed the message as “Truth.” A second witness the Lord provided was in the fact that the first disappointment of prior reformatory movements was based upon rebellion against God’s revealed will, whether it was Moses not circumcising his son, or Uzzah touching that ark, or Martha and Mary doubting Jesus’ word concerning the death of Lazarus. The only reform line that did not uphold the fact that the first disappointment was based upon disobedience was the reform movement of the Millerites, but it was also shown at that time that the history of the Millerites possessed internal waymarks that were based upon the truth of the eighth, being of the seven.

Abayigirizwa b’ennaku ez’enkomerero basobola okulaba, bwe baneesalawo okulaba, nti obubonero busatu obw’okuteekebwako ekisiba kwa 144,000 bubeera ku mulamwa gumu ku buli kitundu, era nti ku kitundu eky’okubiri, okujeemera okuyimiririrwa ennukuta ey’ekkumi n’asatu mu lunyiriri lw’ennukuta olwa Kiebuulaniya kwakakasa obubaka nga “Mazima.” Obujulizi obw’okubiri Mukama bwe yawa bwali mu nsonga nti ennaku ezasooka mu nteekateeka ez’okutereeza ez’edda zaasinzira ku kujeemera okwagala kwa Katonda okwabikkuliddwa, oba nga kyali Mose obutakomola mutabani we, oba Uzza okukwata ku Ssanduuko y’Endagaano, oba Maarita ne Maliya okubuusabuusa ekigambo kya Yesu ekikwata ku kufa kwa Lazaro. Olunyiriri lw’okutereeza lwokka olutayimiriza ku mazima nti ennaku ezasooka zaasinzira ku butagondera lwali olwa Abamillerite, naye era mu kiseera ekyo kyayolesebwa nti ebyafaayo by’Abamillerite byalina obubonero obw’omunda ebyasinzira ku mazima g’ekya munaana, nga kya mu musanvu.

The fact that the eighth is of the seven is a major element of the Revelation of Jesus Christ which is now being unsealed, and the transition of the Philadelphian Millerite movement unto the Laodicean church was a waymark that identified when the Laodicean movement of the third angel would transition unto the Philadelphian movement of the one hundred and forty-four thousand. Thus, the fact that the first Millerite disappointment was accomplished without their movement manifesting disobedience, provided the contrast for the same waymark in the last days where the Laodicean movement of the third angel would disobey and produce a disappointment, and in so doing would align with the Millerite waymark, and produce the logic to see the movement of the one hundred and forty-four thousand is the eighth, that is of the seven.

Ensonga nti eky’omunaana kya mu musanvu kye kimu ku bintu ebikulu mu Kubikkulirwa kwa Yesu Kristo ekiri kakati nga kibikkulwawo, era okukyusibwa okw’ekibiina ky’Abamillerite eky’e Firadelfiya okugenda mu kkanisa e Laodikiya kwali akabonero akalaga ekkubo, akaategeezesa obudde lwe ekibiina kya Laodikiya eky’om malaika ow’okusatu kyandiyitira okugenda mu kibiina kya Firadelfiya eky’abantu 144,000. N’olwekyo, ensonga nti okusuulibwa essuubi okusooka okw’Abamillerite kwaliwo nga ekibiina kyabwe tekyalaze bujeemu, ne kiwa okwenjawulo eri akabonero ke kennyini mu nnaku ez’oluvannyuma, mwe ekibiina kya Laodikiya eky’om malaika ow’okusatu kijja kujeema ne kireeta okusuulibwa essuubi, era bwe kityo ne kikwatagana n’akabonero ka Abamillerite, ne kireeta amagezi okulaba nti ekibiina ky’abantu 144,000 kye ky’omunaana, ekya mu musanvu.

On July 2023, the Lord raised up a “voice in the wilderness” in order to prepare His last-day people for the crisis of the Sunday law, and once He returned from tarrying in prayer unto the disciples, He gave them opportunity to express their faith. In Christ’s day the message was His baptism, the point where Jesus, became Jesus Christ. That waymark aligns with September 11, 2001, and His disciples were asked what men thought, and then asked what the disciples themselves thought about Christ.

Mu July 2023, Mukama yazukiriza “eddoboozi ery’omu ddungu” okutegeka abantu be b’ennaku ez’enkomerero ku kizibu ekikulu eky’etteeka lya Ssande, era bwe yaddayo ng’ava mu kusaba n’atuuka eri abayigirizwa, yabawa omukisa okulaga okukkiriza kwabwe. Mu mulembe gwa Kristo obubaka bwali obw’okubatizibwa kwe, ekiseera Yesu lwe yafuuka Yesu Kristo. Akabonero akalaga ekkubo ako kafaanagana ne September 11, 2001, era abayigirizwa be baabuuzibwa kye abantu baalowooza ku ye, ne bwaddirira ne babuuzibwa kye bo bennyini baalowooza ku Kristo.

> “Upon joining them, He did not at once communicate that which He desired to impart. Before doing this, He gave them an opportunity of confessing their faith in Him that they might be strengthened for the coming trial. He asked, ‘Whom do men say that I the Son of man am?’

> Bwe yegatta nabo, teyabagamba amangu ddala kye yayagala okubategeeza. Nga tannakikola, yabawa omukisa okwatula okukkiriza kwabwe mu ye, balyoke banywezebwe ku kigezo ekigenda okujja. N’ababuuza nti, ‘Abantu bagamba nti nze Mwana w’omuntu ndi ani?’

> “Sadly the disciples were forced to acknowledge that Israel had failed to recognize their Messiah. Some indeed, when they saw His miracles, had declared Him to be the Son of David. The multitudes that had been fed at Bethsaida had desired to proclaim Him king of Israel. Many were ready to accept Him as a prophet; but they did not believe Him to be the Messiah.” The Desire of Ages, 411.

> Ky’ennaku nnyo, abayigirizwa baalina okukkiriza nti Isirayiri yalemwa okumumanya nga Mesiya waabwe. Ddala abamu, bwe baalaba ebyamagero bye, baagamba nti ye Mwana wa Dawudi. Ebibiina ebyaalisibwa e Besusayida byayagala okumulangira kabaka wa Isirayiri. Abangi baali bategefu okumukkiriza nga nnabbi; naye tebaakkiriza nti ye Mesiya. The Desire of Ages, 411.

The majority of Adventism did not believe in the third Woe of September 11, 2001. They believed some of the miracles of the prophetic word that had been presented in the movement, and some understood that the message of September 11, 2001 had elements of truth, but they did not truly believe the claims of September 11, 2001.

Abasinga mu ddiini y’Abadiventisiti tebaakkiriza nti waliwo obubonaabona obw’okusatu nga September 11, 2001. Baakkiriza ebimu ku byamagero eby’ekigambo ky’obunnabbi ebyali biweereddwayo mu kibiina, era abamu baategeera nti obubaka bwa September 11, 2001 bwalimu ebintu ebimu eby’amazima, naye tebaakkiriza ddala ebyawanjagibwa ebikwata ku September 11, 2001.

The claim of September 11, 2001 had been typified by the claim of August 11, 1840, and that claim was expressed by Sister White when commenting upon the fulfillment of August 11, 1840. She stated:

Okutegeeza okw’ennaku ya September 11, 2001 kwali kwafaananyizibwa n’okutegeeza okw’ennaku ya August 11, 1840, era okwo kutegeeza kwalambikibwa Mukyala White bwe yali ayogera ku kutuukirira kwa August 11, 1840. Yagamba nti:

> “At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.

> Mu kiseera ddala ekyalambikibwa, Buturukki, ng’eyita mu babaka b’eggwanga baayo, yakkiriza okufuna obukuumi okuva eri amawanga amaanyi agagattiddwa ag’e Bulaaya, era bwe batyo ne yeeteeka wansi w’okulamulibwa kw’amawanga g’Obukristaayo. Ekintu ekyo kyatuukiriza mu bujjuvu obunnabbi. Bwe kyamanyikika, abantu bangi nnyo ne bakakasibwa ku ntuufu y’emisingi egy’okutaputa obunnabbi egyakkirizibwa ne okugobererwa Miller n’abo be yakolagana nabo, era amaanyi ag’ewuunyisa ne gakiwa ekibiina ekyalindirira Okudda kwa Kristo. Abasajja ab’amagezi n’ab’ekitiibwa ne beegatta ne Miller, mu kubuulira era n’okubunyisa mu biwandiiko ebirowoozo bye, era okuva mu 1840 okutuuka mu 1844 omulimu ne gweyongera mangu nnyo. The Great Controversy, 334, 335.

What was confirmed on August 11, 1840 was that Miller’s prophetic views were accurate, and the claim of September 11, 2001 is the confirmation that Future for America’s prophetic views are accurate. The unrepentant multitude in July of 2023 could not and would not accept the premise that the methodology designed by Christ, and entrusted to Future for America is actually the methodology of the latter rain. But then Christ asked His disciples what they, not the multitude thought.

Ekyawakakasibwa nga August 11, 1840 kye nti endowooza za Miller ez’eby’obunnabbi zaali za butuufu, era ekyayogebwa ku September 11, 2001 kye kikakasa nti endowooza ez’eby’obunnabbi za Future for America za butuufu. Abantu abatamenya mitima abangi mu July wa 2023 tebaasobola era tebaayagala kukkiriza nti enkola eyategekebwa Kristo, era n’agikwasa Future for America, ddala ye nkola y’enkuba ey’oluvannyuma. Naye oluvannyuma Kristo yabuuza abayigirizwa be kye bo baalowooza, si ekibiina.

> “Jesus now put a second question, relating to the disciples themselves: ‘But whom say ye that I am?’ Peter answered, ‘Thou art the Christ, the Son of the living God.’

> Awo Yesu n’ababuuza ekibuuzo eky’okubiri, ekikwata ku bayigirizwa bennyini: ‘Naye mmwe, mugamba nti nze ani?’ Peetero n’addamu nti, ‘Ggwe Kristo, Omwana wa Katonda omulamu.’

> “From the first, Peter had believed Jesus to be the Messiah. Many others who had been convicted by the preaching of John the Baptist, and had accepted Christ, began to doubt as to John’s mission when he was imprisoned and put to death; and they now doubted that Jesus was the Messiah, for whom they had looked so long. Many of the disciples who had ardently expected Jesus to take His place on David’s throne left Him when they perceived that He had no such intention. But Peter and his companions turned not from their allegiance. The vacillating course of those who praised yesterday and condemned today did not destroy the faith of the true follower of the Saviour. Peter declared, ‘Thou art the Christ, the Son of the living God.’ He waited not for kingly honors to crown his Lord, but accepted Him in His humiliation.

> Okuva ku ntandikwa ddala, Peetero yakiriza Yesu okuba Masiya. Abalala bangi abaakakatizibwa olw’okubuulira kwa Yokaana Omubatiza era ne bakkiriza Kristo, baatandika okubuusabuusa ku butumwa bwa Yokaana bwe baamuggalira mu kkomera ne bamutta; era kati ne batuuka n’okubuusabuusa nti Yesu ye Masiya gwe baalindirizza okumala ebbanga ddene. Abayigirizwa bangi abaali balindirira mu bugumu bungi nti Yesu anaatuula ku nnamulondo ya Dawudi, baamuleka bwe baalaba nti teyalina kigendererwa kya ngeri eyo. Naye Peetero ne banne tebaava ku bwesigwa bwabwe. Okwekuusa-kuusa kw’abo abaatendereza jjo ne leero ne basalira omusango tekwasanyawo kukkiriza kw’omugoberezi omutuufu w’Omulokozi. Peetero n’agamba nti, ‘Ggwe Kristo, Omwana wa Katonda omulamu.’ Teyalindirira ekitiibwa ky’obwakabaka kumutikkira Mukama we engule, naye yamukkiriza mu kunyoomebwa kwe.

> “Peter had expressed the faith of the twelve. Yet the disciples were still far from understanding Christ’s mission. The opposition and misrepresentation of the priests and rulers, while it could not turn them away from Christ, still caused them great perplexity. They did not see their way clearly. The influence of their early training, the teaching of the rabbis, the power of tradition, still intercepted their view of truth. From time to time precious rays of light from Jesus shone upon them, yet often they were like men groping among shadows. But on this day, before they were brought face to face with the great trial of their faith, the Holy Spirit rested upon them in power. For a little time their eyes were turned away from ‘the things which are seen,’ to behold ‘the things which are not seen.’ 2 Corinthians 4:18. Beneath the guise of humanity they discerned the glory of the Son of God.

> Peetero yalangiridde okukkiriza kw’abo kkumi n’ababiri. Naye abayigirizwa baali bakyali wala nnyo okutegeera omulimu ogwa Kristo. Okulwanyisa n’okutaputa kw’abakabona n’abakulembeze, newaakubadde nga tekyasobola kubaggyawo ku Kristo, kyabaleetera okubuusabuusa okungi. Tebaali balaba kkubo lyabwe bulungi. Ebyo bye baayigirizibwa okuva mu buto, n’okuyigiriza kw’abalabbi, n’amaanyi g’ennono, byakyazibira okulaba kwabwe ku mazima. Buli kiseera ne kiseera, ebitangaala eby’omuwendo okuva eri Yesu byabamurikira, naye emirundi mingi baabanga ng’abasajja abagengera mu bisiikirize. Naye ku lunaku luno, nga tebannaleetebwa okwesisinkanya n’okugezesebwa okukulu okw’okukkiriza kwabwe, Omwoyo Omutukuvu yabatuulako mu maanyi. Mu kaseera katono amaaso gaabwe ne gavudda ku ‘ebirabika,’ ne galaba ‘ebitalabika.’ 2 Abakkolinso 4:18. Mu kifaananyi ky’obuntu baalabamu ekitiibwa ky’Omwana wa Katonda.

> “Jesus answered Peter, saying, ‘Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but My Father which is in heaven.’” The Desire of Ages, 412.

> "Yesu n'addamu Peetero, ng'agamba nti, 'Oli wa mukisa, Simooni Ba-yona: kubanga omubiri n'omusaayi tebyakikubikkulira ggwe, naye Kitange ali mu ggulu.'" The Desire of Ages, 412.

Peter’s confession in identifying that Christ is the son of God, spoke directly to the testing question of that history. The time had come for the Messiah to appear, as set forth by God’s prophetic word, and only those who accepted that truth would be included with those represented by Peter’s statement. Peter represents those who accept the message established on September 11, 2001, and that confess that Jesus is the son of God. “Peter had expressed the faith of the twelve,” and the twelve he represented were the one hundred and forty-four thousand. For this reason, Christ changed Peter’s name from Simon Bar-jona unto Peter in the passage.

Okwatula kwa Peetero mu kulaga nti Kristo ye Mwana wa Katonda, kwaddamu butereevu ku kibuuzo eky’okukemebwa eky’ekiseera ekyo mu byafaayo. Ekiseera kyali kituuse Masiya alabike, nga bwe kyategekerwa mu Kigambo kya Katonda eky’obunnabbi, era abakkiriza bokka amazima ago be baabangawo mu abo abaakiikirirwa okwatula kwa Peetero. Peetero akiikirira abo abakkiriza obubaka obwasimbibwa ku September 11, 2001, era abatula nti Yesu ye Mwana wa Katonda. “Peetero yali alaze okukkiriza kw’abayigirizwa ekkumi n’ababiri,” era abayigirizwa ekkumi n’ababiri be yakiikiriranga baali 144,000. Olw’ensonga eno, Kristo yakyusa erinnya lya Simooni Ba-yona n’amutuuma Peetero mu kyawandiikibwa ekyo.

“Simon” means “he who hears,” and “bar” means “son of,” and Jonah means “dove.” Simon represented those who heard the message of the dove, which represented the truths associated with the baptism of Jesus, when He became the Christ, anointed with power, as was symbolically represented by the descent of the Holy Spirit in the form of a dove.

“Simon” kitegeeza “oyo awulira,” ate “bar” kitegeeza “mwana wa,” era “Jonah” kitegeeza “enjiba.” Simon yakiikirira abo abaawulira obubaka bw’enjiba, obwalaga amazima agakwata ku kubatizibwa kwa Yesu, bwe yafuuka Kristo, ng’afukibwako amafuta n’amaanyi, nga bwe kyayimirizibwa mu bufaananyi bw’okukka kwa Omwoyo Omutukuvu ng’enjiba.

The reform lines parallel each other and John represents the Millerites, who on August 11, 1840, ate the little book. Jeremiah aligns with that event, and when he ate the little book, he was then called by God’s name.

Emirongo egy’okutereeza gikwatagana mu ngeri emu, era Yokaana ayimiririra Abamileraayi, aba ku lunaku lwa 11 ogw’Agusito mu mwaka gwa 1840 baalya ekitabo ekitono. Yeremiya akwatanira wamu n’ekyo ekyaliwo, era bwe yarya ekitabo ekitono, oluvannyuma n’ayitibwa erinnya lya Katonda.

> Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. Jeremiah 15:16.

> Ebigambo byo byazuulibwa, ne mbirya; era ekigambo kyo kyafuuka essanyu n’okujaguza kw’omutima gwange; kubanga nnyitibwa mu linnya lyo, Ai Mukama Katonda w’amaggye. Yeremiya 15:16.

When the Lord entered into covenant with Abram, He changed his name to Abraham, as He did with Sarai and Jacob. The changing of a name represents a covenant relationship, and at the waymark where the divine symbol descends God’s people are to eat the message, enter into covenant, and their name is then changed. As a representative of the disciples of Christ’s time, Simon Bar-jona represented those who “heard” the message of the “dove.”

Bwe Mukama yayingira endagaano ne Abulaamu, yakyusa erinnya lye n’alifuula Ibulayimu, nga bwe yakola ne Sarai ne Yakobo. Okukyusibwa kw’erinnya kulaga enkolagana y’endagaano, era ku kabonero akalaga ekkubo we akabonero akatukuvu bwe kakka, abantu ba Katonda balina okulya obubaka, okuyingira mu ndagaano, ne erinnya lyabwe ne likyusibwa. Nga akiikirira abayigirizwa ab’omu biro bya Kristo, Simooni Bar-jona yakiikirira abo abawulira obubaka bw’ “ejjiba.”

When he gave testimony that he recognized that at that waymark Jesus became the Christ, and that He was the Son of God, and all which that entails, Christ then changed his name to Peter. He had expressed the message that Christ’s covenant people of that history accepted, and in so doing he also typified the one hundred and forty-four thousand of the last days.

Bwe yawa obujulizi nti yategeera nti ku kabonero akalaga ekkubo ako Yesu n’afuuka Kristo, era nti yali Mwana wa Katonda, n’ebintu byonna ebyo bye kitegeeza, awo Kristo n’amukyusa erinnya n’amutuuma Peetero. Yategeeza obubaka obwakkirizibwa abantu b’endagaano ya Kristo mu biseera ebyo, era mu ngeri eyo n’afuuka eky’okulabirako eky’aba 144,000 ab’ennaku ez’enkomerero.

The letter “P” is the sixteenth letter in the English alphabet, and the letter “E” is the fifth letter in the alphabet, and the letter “T” is the twentieth letter, the letter “E” is repeated, and the name ends with the letter “R” which is the eighteenth letter. Sixteen “times” five, “times” twenty, “times” five, “times” eighteen equals one hundred and forty-four thousand. The Wonderful Linguist spoke to Peter in Hebrew, and the New Testament was written in the Greek, and the translators of the King James Version produced the New Testament in English.

Ennyukuta "P" ye nnyukuta ey’ekkumi n’omukaaga mu Alifubeti y’Olungereza, ate ennyukuta "E" ye nnyukuta ey’okutaano mu Alifubeti, n’enyukuta "T" ye nnyukuta ey’amakumi abiri, ennyukuta "E" eriddwamu, era erinnya lituukira ku nnyukuta "R" nga ye nnyukuta ey’ekkumi n’omunaana. Ekkumi n’omukaaga "emirundi" ttaano, "emirundi" amakumi abiri, "emirundi" ttaano, "emirundi" ekkumi n’omunaana kivamu emitwalo kkumi n’ena n’enkumi nnya. Omukugu w’ennimi ey’ewuunyisa yayogera ne Peter mu Lwebbulaniya, era Endagaano Empya yawandiikibwa mu Lugiriki, era abavuunuzi ba King James Version baagireeta mu Lungereza.

In spite of the three steps of differing languages, Christ, who is the Son of God, the Wonderful Linguist, and the Wonderful Numberer, placed an illustration of the sealing of the one hundred and forty-four thousand in Matthew chapter sixteen, that aligns with the Battle of Panium, and His visit to Caesarea Philippi. He did so by employing His control of language and numbers, for He is both Palmoni (the Wonderful Numberer), and the Word (the Wonderful Linguist).

Wadde nga waliwo amaddaala asatu ag’ennimi ez’enjawulo, Kristo, Omwana wa Katonda, Omumanyi w’ennimi ey’ewuunyisa, era n’Omubalirizi ey’ewuunyisa, yateeka ekifaananyi eky’okuteekebwako akabonero kw’abo 144,000 mu Matayo essuula ey’ekkumi n’omukaaga, ekyekwatagana n’Olutalo lwa Paniyumu, n’okukyalira kwe e Kayisaliya ya Firipo. Yabikola ng’akozesa obuyinza bwe ku nnimi n’ennamba, kubanga ye Palmoni (Omubalirizi ey’ewuunyisa), era ye Ekigambo (Omumanyi w’ennimi ey’ewuunyisa).

We will continue this study in the next article.

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

> “Nearly two thousand years ago, a voice of mysterious import was heard in heaven, from the throne of God, ‘Lo, I come.’ ‘Sacrifice and offering Thou wouldest not, but a body hast Thou prepared Me…. Lo, I come (in the volume of the Book it is written of Me,) to do Thy will, O God.’ Hebrews 10:5–7. In these words is announced the fulfillment of the purpose that had been hidden from eternal ages. Christ was about to visit our world, and to become incarnate. He says, ‘A body hast Thou prepared Me.’ Had He appeared with the glory that was His with the Father before the world was, we could not have endured the light of His presence. That we might behold it and not be destroyed, the manifestation of His glory was shrouded. His divinity was veiled with humanity,—the invisible glory in the visible human form.

> Okumpi n’emyaka lukumi bibiri egyayitawo, eddoboozi ery’ekyama lyawulirwa mu ggulu, okuva ku ntebe ey’obwakabaka eya Katonda, ‘Laba, njija.’ ‘Ssaddaaka n’ebiweebwayo tobyagadde, naye omubiri gw’ontegekedde.... Laba, njija (mu muzingo gw’Ekitabo kiwandiikiddwa ku nze) okukola okwagala kwo, Ayi Katonda.’ Abaebbulaniya 10:5-7. Mu bigambo bino mw’ategeezebwa okutuukirizibwa kw’ekigendererwa ekyali kyekwese okuva emirembe gyonna. Kristo yali agenda okujja mu nsi yaffe, era yeeyambaze omubiri. Agamba nti, ‘Omubiri gw’ontegekedde.’ Singa yalabikidde mu kitiibwa ekyali ekye awamu ne Kitaawe ng’ensi tennabaawo, tetwandisobodde kugumira omusana gw’okubeera kwe. Okutuyamba tulyoke tukirabe tutazikirira, okulabika kw’ekitiibwa kye kwasaanikibwa. Obwakatonda bwe bwakwekebwa mu bw’obuntu—ekitiibwa ekitalabika mu kifaananyi ky’omuntu ekirabika.

> “This great purpose had been shadowed forth in types and symbols. The burning bush, in which Christ appeared to Moses, revealed God. The symbol chosen for the representation of the Deity was a lowly shrub, that seemingly had no attractions. This enshrined the Infinite. The all-merciful God shrouded His glory in a most humble type, that Moses could look upon it and live. So in the pillar of cloud by day and the pillar of fire by night, God communicated with Israel, revealing to men His will, and imparting to them His grace. God’s glory was subdued, and His majesty veiled, that the weak vision of finite men might behold it. So Christ was to come in ‘the body of our humiliation’ (Philippians 3:21, R. V.), ‘in the likeness of men.’ In the eyes of the world He possessed no beauty that they should desire Him; yet He was the incarnate God, the light of heaven and earth. His glory was veiled, His greatness and majesty were hidden, that He might draw near to sorrowful, tempted men.

> Ekiruubirirwa ekikulu kino kyalabikibwa mu bifaananyi n'obubonero. Ekisaka ekyaka mu muliro, mwe Krisito yelabikira Musa, kyabikkula Katonda. Akafaananyi akalondebwawo okulaga Obwakatonda kaali ekisaka eketoowaze, nga tekirimu kyonna ekisikiriza. Mu kyo mwabikkirwa Oyo Ataliko nsalo. Katonda ow’ekisa kyonna yabikka ekitiibwa kye mu kifaananyi ekyetoowaze ennyo, Musa alyoke akirabe n’abeere mulamu. Bwe kityo, mu mpagi y’ekire emisana ne mu mpagi y’omuliro ekiro, Katonda yayogeranga ne Isirayiri, ng’abikkulira abantu okwagala kwe, era ng’abawa ekisa kye. Ekitiibwa kya Katonda kyateekezebwa wansi, n’obukulu bwe ne bubikkibwa, abantu abaliko enkomo mu kulaba balyoke bakirabe. Bwe kityo Kristo yali agenda okujja mu ‘mubiri ogw’okunyoomerwa kwaffe’ (Abafiripi 3:21, R. V.), ‘mu kifaananyi ky’abantu.’ Mu maaso g’ensi teyalina bulungi bwonna obw’okumweyagalira; naye yali Katonda eyeyambaza omubiri, omusana w’eggulu n’ensi. Ekitiibwa kye kyabikkibwa, obukulu n’obwakabaka bwe byakwekebwa, alyoke assemberere abantu abali mu nnaku, abagezesebwa.

> “God commanded Moses for Israel, ‘Let them make Me a sanctuary; that I may dwell among them’ (Exodus 25:8), and He abode in the sanctuary, in the midst of His people. Through all their weary wandering in the desert, the symbol of His presence was with them. So Christ set up His tabernacle in the midst of our human encampment. He pitched His tent by the side of the tents of men, that He might dwell among us, and make us familiar with His divine character and life. ‘The Word became flesh, and tabernacled among us (and we beheld His glory, glory as of the Only Begotten from the Father), full of grace and truth.’ John 1:14, R. V., margin.

> Katonda yalagira Musa ku lw’Isirayiri nti, ‘Bantundire ekifo ekitukuvu; ndyoke mbeere wakati mu bo’ (Kuva 25:8), era n’abeera mu kifo ekitukuvu, wakati mu bantu be. Mu kutembeya kwabwe kwonna okukooyesa mu ddungu, akabonero ak’obubeerawo bwe kaali nabo. Bw’atyo Kristo n’ateekawo weema ye wakati mu kambi yaffe ey’abantu. N’ateeka weema ye okuliraana weema za bantu, alyoke abeere wakati mu ffe, era atufuule bamanyiirivu ku butonde bwe obwa Katonda n’obulamu bwe. ‘Ekigambo ne kifuka omubiri, ne kiteeka weema wakati mu ffe (era twalaba ekitiibwa kye, ekitiibwa nga eky’Omwana eyazaalibwa omu yekka okuva eri Kitaawe), nga kijjudde ekisa n’amazima.’ Yokaana 1:14, R. V., mu nsalo.

> “Since Jesus came to dwell with us, we know that God is acquainted with our trials, and sympathizes with our griefs. Every son and daughter of Adam may understand that our Creator is the friend of sinners. For in every doctrine of grace, every promise of joy, every deed of love, every divine attraction presented in the Saviour’s life on earth, we see ‘God with us.’

> "Okuva Yesu bwe yajja okubeera wamu naffe, tumanyi nti Katonda amanyi bulungi ebizibu byaffe era atusaasira mu nnaku zaffe. Omwana w'Adaamu buli omu, omulenzi oba omuwala, asobola okutegeera nti Omutonzi waffe mukwano gw'abayonoonefu. Kubanga mu njigiriza yonna ey'ekisa, mu kusuubiza kwonna kw'essanyu, mu kikolwa kyonna eky'okwagala, ne mu buli kusikiriza okw'obwakatonda okweyolesebwa mu bulamu bw'Omulokozi ku nsi, tulaba 'Katonda wamu naffe.'"

> “Satan represents God’s law of love as a law of selfishness. He declares that it is impossible for us to obey its precepts. The fall of our first parents, with all the woe that has resulted, he charges upon the Creator, leading men to look upon God as the author of sin, and suffering, and death. Jesus was to unveil this deception. As one of us He was to give an example of obedience. For this He took upon Himself our nature, and passed through our experiences. ‘In all things it behooved Him to be made like unto His brethren.’ Hebrews 2:17. If we had to bear anything which Jesus did not endure, then upon this point Satan would represent the power of God as insufficient for us. Therefore Jesus was ‘in all points tempted like as we are.’ Hebrews 4:15. He endured every trial to which we are subject. And He exercised in His own behalf no power that is not freely offered to us. As man, He met temptation, and overcame in the strength given Him from God. He says, ‘I delight to do Thy will, O My God: yea, Thy law is within My heart.’ Psalm 40:8. As He went about doing good, and healing all who were afflicted by Satan, He made plain to men the character of God’s law and the nature of His service. His life testifies that it is possible for us also to obey the law of God.

> Sitaani alaga etteeka lya Katonda ery’okwagala ng’etteeka ery’okwerowoozaako wekka. Aggamba nti tetusobola kugondera ebiragiro byalyo. Okugwa kwa bazadde baffe abaasooka, awamu n’obubonaabona bwonna obwavaamu, abuteeka ku Mutonzi, n’aleetera abantu okulaba Katonda ng’omutandisi w’ekibi, n’okubonaabona, n’okufa. Yesu yali alina okuvumbula obulimba buno. Nga omu ku ffe, yali alina okuwa ekyokulabirako ky’okugonda. Olw’ekyo yeeyambaza obutonde bwaffe, n’ayitamu ebyo bye tuyitamu. ‘Mu byonna kyamugwanira okufaanana baganda be.’ Abaebbulaniya 2:17. Singa twandibadde okutikkira ekintu kyonna Yesu kye teyagumira, mu nsonga eyo Sitaani yandilaze nti amaanyi ga Katonda tegamalira ffe. Kyava Yesu ‘mu buli nsonga yagezwebwa nga ffe bwe tugezwebwa.’ Abaebbulaniya 4:15. Yagumiikiriza buli kugezesebwa kwe tuyitamu. Era ku lulwe ye teyakozesa buyinza bwatali kuweereddwa ffe mu bwerere. Nga muntu, yasisinkana okwegezebwa, n’awangula mu maanyi ge yaweebwa okuva eri Katonda. Agamba nti, ‘Nsanyukira okukola by’oyagala, Ai Katonda wange; era etteeka lyo liri mu mutima gwange.’ Zabbuli 40:8. Nga atambula ng’akola obulungi, n’awonya bonna abaali banyigirizibwa Sitaani, yategeeza abantu obw’ennono bw’etteeka lya Katonda n’obutonde bw’okuweereza kwe. Obulamu bwe bujulira nti kisoboka naffe okugondera etteeka lya Katonda.

> “By His humanity, Christ touched humanity; by His divinity, He lays hold upon the throne of God. As the Son of man, He gave us an example of obedience; as the Son of God, He gives us power to obey. It was Christ who from the bush on Mount Horeb spoke to Moses saying, ‘I AM THAT I AM…. Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.’ Exodus 3:14. This was the pledge of Israel’s deliverance. So when He came ‘in the likeness of men,’ He declared Himself the I AM. The Child of Bethlehem, the meek and lowly Saviour, is God ‘manifest in the flesh.’ 1 Timothy 3:16. And to us He says: ‘I AM the Good Shepherd.’ ‘I AM the living Bread.’ ‘I AM the Way, the Truth, and the Life.’ ‘All power is given unto Me in heaven and in earth.’ John 10:11; 6:51; 14:6; Matthew 28:18. I AM the assurance of every promise. I AM; be not afraid. ‘God with us’ is the surety of our deliverance from sin, the assurance of our power to obey the law of heaven.” The Desire of Ages, 23, 24.

> Mu butonde bwe obwa buntu, Kristo yakwatako ku buntu bwaffe; mu bwakatonda bwe, akwata ku ntebe ya Katonda. Nga Mwana w’omuntu, yatuwa eky’okulabirako ky’obugondera; nga Mwana wa Katonda, atuwa amaanyi okugondera. Kristo ye eyayogera okuva mu kisaka ku Lusozi Horebu eri Musa, ng’agamba, ‘NZE NDI OYO GWE NDI.... Bw’otyo onogamba abaana ba Isirayiri nti, NZE NDI antumye gye muli.’ Exodus 3:14. Kino kyali eky’okukakasa okununulwa kwa Isirayiri. Noolwekyo bwe yajja ‘mu kifaananyi ky’abantu,’ yeeyatulira nti ye NZE NDI. Omwana ow’e Beteleemu, Omulokole omuwombeefu era omwetoowaze, ye Katonda ‘eyalabikira mu mubiri.’ 1 Timoseewo 3:16. Era eri ffe agamba: ‘Nze ndi Omusumba Omulungi.’ ‘Nze ndi Omugaati gw’obulamu.’ ‘Nze ndi Ekkubo, n’Amazima, n’Obulamu.’ ‘Amaanyi gonna gampiddwa mu ggulu ne ku nsi.’ Yokaana 10:11; 6:51; 14:6; Matayo 28:18. NZE NDI kye kikakasa buli kisuubizo. Nze Ndi; temutya. ‘Katonda ali naffe’ ye eky’okukakasa okununulwa kwaffe okuva mu kibi, n’okukakasa amaanyi gaffe okugondera etteeka ery’eggulu. The Desire of Ages, 23, 24.

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