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# The Book of Daniel - Number One-Hundred and Fifty-Three

Ekitabo kya Danyeri - Ennamba kikumi mu amakumi ataano mu ssatu

The Spiritual Symbolism of the Northern and Southern Kingdoms: A Journey Through Biblical Temples and Human Nature

Obubonero bw’eby’omwoyo mu Obwakabaka obw’Obukiikakkono n’obw’Obukiikaddyo: Olugendo okuyita mu yeekaalu za mu Bayibuli n’obutonde bw’omuntu

Author

Jeff Pippenger

Published

March 23, 2024

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The northern kingdom represented the lower nature in the temple of mankind, it represented the body in the temple of the church, it represented the human flesh in the temple of Christ. Christ built every temple, and He laid every foundation, and the first stone in the Millerite temple was the doctrine of the “seven times,” which is represented by Ezekiel’s two sticks. In the rebellion of 1863, Laodicean Adventism rejected their prophetic “cornerstone”, which also occurred in the building of the earthly temple. The rejected stone was destined to be chosen at the conclusion of the temple erection, though it had been a stumbling stone for the entire construction period. Yet, the prophetic Word identifies that the rejected stone of stumbling will ultimately become the head of the corner.

Mu yeekaalu y’abantu, obwakabaka obwa mu Bukiikakkono bwayimirirwanga ng’obutonde obw’awansi; mu yeekaalu y’Ekkanisa bwayimirirwanga ng’omubiri; mu yeekaalu ya Kristo bwayimirirwanga ng’ennyama y’obuntu. Kristo ye yazimba yeekaalu zonna, era ye yassaawo buli musingi, era ejjinja eryasooka mu yeekaalu ey’Abamillerite yali enjigiriza ey’ ‘emirundi musanvu,’ egiyimirizibwa emiti ebiri gya Ezeekyeri. Mu kunjeemera kwa 1863, Adiventisimu ey’e Laodikya yagaana ‘ejjinja ly’ensonda’ lyabwe ery’obunnabbi, ekyabaawo era mu kuzimba yeekaalu ey’ensi. Ejjinja eryaagaanibwa lyali lyategekebwa okulondebwa ku nkomerero y’okuzimba yeekaalu, newaakubadde nga kibadde ejjinja ery’okweesittamu mu kiseera kyonna eky’okuzimba. Naye Ekigambo ky’obunnabbi kiraga nti ejjinja eryaagaanibwa ery’okweesittamu lijja okufuuka omutwe gw’ensonda ku nkomerero.

The stick of the “seven times,” as represented by the southern kingdom, is the “head,” in relation to the northern kingdom. It is the “head,” for it is in the southern kingdom that God chose to identify Jerusalem, as His city, where He placed His sanctuary and His name. Until the two sticks were joined from 1798 unto 1844, the “head” had been the lower, southern kingdom. Once John, in 1844, was told to leave off the northern kingdom, for it was given to the Gentiles, the southern kingdom was left as an ensign standing alone as one nation, or at least that was the plan. That plan was hindered by the rebellion of 1863, and modern Israel’s first “rebellion at Kadesh”.

Omuggo ogw’ ‘emirundi musanvu’, nga guyimiriddwa obwakabaka obw’amaserengeta, gwe ‘mutwe’ okwatagana n’obwakabaka obw’amambuka. Gwe ‘mutwe’, kubanga mu bwakabaka obw’amaserengeta mwe Katonda yasankha okulonda Yerusaalemi ng’ekibuga kye, gy’ateeka yeekaalu ye n’erinnya lye. Okutuusa emiggo egyombi lwe gyagattibwa okuva mu 1798 okutuuka mu 1844, ‘mutwe’ waali ogw’obwansi, ogw’amaserengeta. Bwe yategeezebwa Yokaana mu 1844 okulekaawo obwakabaka obw’amambuka, kubanga kwali kuweereddwa ab’amawanga, obwakabaka obw’amaserengeta ne busigala ng’akabonero, nga buyimiridde bwokka ng’eggwanga limu, oba waakiri bwe bwe bwali ekiteekateeka. Ekiteekateeka ekyo kyaziyizibwa olw’obujeemu bw’omu 1863, n’ ‘obujeemu e Kadesi’ obwasooka bwa Isiraeri ya leero.

On September 11, 2001, the Lord brought His Laodicean church back to 1863, back to 1888, back to 1919, and back to 1957 to the second “rebellion at Kadesh”. But at that rebellion the promise of the stone that was rejected becoming the head of the corner is now being fulfilled. It is fulfilled in those represented as the one hundred and forty-four thousand, who Christ accomplishes the combination of Divinity and humanity among forever.

Ku Septemba 11, 2001, Mukama yazza ekkanisa ye ey’e Layodikiya emabega mu 1863, emabega mu 1888, emabega mu 1919, era emabega mu 1957—ku ‘bujeemu obw’okubiri e Kadesi’. Naye mu bujeemu obwo, okusuubiza kw’ejjinja eryaagaanyizibwa okufuuka omutwe gw’ensonda kati kwe kutuukirizibwa. Kutuukirizibwa mu abo abakiikirizibwa ng’emitwalo kkumi na nnya n’enkumi nnya, mu bo Kristo mw’atuukiriza okwegatta kwa ObwaKatonda n’obuntu bwa muntu okumala emirembe gyonna.

Paul identified the lower nature as the flesh, and the higher nature as the mind. He identified the body (the lower nature) as death.

Pawulo yayita obutonde obwa wansi omubiri, ate obutonde obwa waggulu amagezi. Yayita omubiri (obutonde obwa wansi) okufa.

> For we know that the law is spiritual: but I am carnal, sold under sin. For that which I do I allow not: for what I would, that do I not; but what I hate, that do I. If then I do that which I would not, I consent unto the law that it is good. Now then it is no more I that do it, but sin that dwelleth in me. For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not. For the good that I would I do not: but the evil which I would not, that I do. Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me. I find then a law, that, when I would do good, evil is present with me. For I delight in the law of God after the inward man: But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. O wretched man that I am! who shall deliver me from the body of this death? Romans 7:14–24.

> Kubanga tumanyi nti etteeka ery’omwoyo; naye nze ndi w’omubiri, naguzibwa mu buddu bw’ekibi. Kubanga kye nkola si kye nsiima; kubanga kye njagala, sikikola; naye kye nkyaawa, ekyo kye nkola. Kale bwe nkola kye saagala, nkikkiriza n’etteeka nti kirungi. Kale ne kati, si nze akikola, wabula ekibi ekibeera mu nze. Kubanga mmanyi nti mu nze (mu mubiri gwange) temubeeramu kintu kirungi; kubanga okwagala kuliiwo wamu nange, naye engeri y’okukola ekirungi sigisanga. Kubanga ekirungi kye njagala sikikola; naye ekibi kye saagala, ekyo kye nkola. Kale bwe nkola kye saagala, si nze akikola, wabula ekibi ekibeera mu nze. Noolwekyo nsanga etteeka lino: nga bwe njagala okukola ekirungi, ekibi kiba kiriiwo wamu nange. Kubanga nsanyukira etteeka lya Katonda mu muntu ow’omunda; naye ndaba etteeka eddala mu ebitundu by’omubiri gwange, erwanagana n’etteeka ly’amagezi gange, ne linsiba mu buddu bw’etteeka ly’ekibi eriri mu ebitundu by’omubiri gwange. Ai, omuntu mwavu nze! Ani anambulula mu mubiri guno ogw’okufa kuno? Abaruumi 7:14-24.

Paul knew that in his “flesh” dwelt “no good thing.” The tendencies, both inherited and cultivated that existed in his flesh (his body), only worked to lead him into sin. Those tendencies represented the law of sin, but Paul desired to keep the law of God, not the law of sin. The law of God Paul identified as the “law of his mind” (his higher nature). His cry was “who shall deliver me from the body of death?” Of course, Paul knew that it was divinity that would bring deliverance, but he also knew that the work of deliverance required his participation.

Pawulo yamanya nti mu “mubiri” gwe “temuli kirungi kyonna.” Obuyiiya, obusikirwa n’obukuzibwa, obwali mu mubiri gwe (omubiri gwe), bwakoleranga kumutwala mu kibi bokka. Obuyiiya obwo bwalanga etteeka ly’ekibi, naye Pawulo yegomba okugondera etteeka lya Katonda, so si tteeka ly’ekibi. Etteeka lya Katonda Pawulo yalitegeeza nga “etteeka ery’omu bwongo bwe” (obutonde bwe obw’awaggulu). Akaaba ke kaali nti, “Ani ananunula okuva mu mubiri gw’okufa?” Kya lwatu, Pawulo yamanya nti obuyinza bwa Katonda bwe bwaleeta okununulibwa, naye era yamanya nti omulimu gw’okununula gwetaaganga okwetaba kwe.

> Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure. Philippians 2:12, 13.

> Noolwekyo, abaagalwa bange, nga bwe mwagondera bulijjo, si mu obubeerawo bwange bwokka, naye kaakano n’okusinga mu butabeerawo bwange, mukolere ddala obulokozi bwammwe n’okutya n’okukankana. Kubanga Katonda ye akola mu mmwe okwagala n’okukola olw’okwagala kwe okulungi. Abafiripi 2:12, 13.

The deliverance from the body of death was accomplished by Divine power, which was connected with human power, and that was the example Jesus provided for men. Even with the law of sin actively working in the lower nature of the body, Jesus kept His lower nature in subjection to God’s law by surrendering His will, to the will of His Father. Paul could find deliverance if he would surrender his will unto the will of divinity. In doing so, he was working out his own salvation, and this is what Sister White means when she speaks about the work of eliminating sin from our life.

Okununulibwa okuva mu mubiri ogw’okufa kwatuukirizibwa mu buyinza bwa Katonda, obwabadde bugattiddwa wamu n’obusobozi bwa muntu, era kye ky’ekyokulabirako Yesu kye yawa abantu. Newankubadde ng’etteeka ly’ekibi lyali likolera ddala mu butonde obw’omubiri obwansi, Yesu yagissa obutonde bwe obwo mu buwombeefu wansi w’etteeka lya Katonda, ng’awaayo okwagala kwe eri okwagala kwa Kitaawe. Paulo yandisobodde okufuna okununulibwa singa yawaayo okwagala kwe eri okwagala kw’Obwakatonda. Mu kukola bw’atyo, yali ng’akolerera obulokozi bwe, era kino kye Ssista White ky’ategeeza bw’ayogera ku mulimu ogw’okuggya ddala ekibi mu bulamu bwaffe.

> “Every soul that refuses to give himself to God is under the control of another power. He is not his own. He may talk of freedom, but he is in the most abject slavery. He is not allowed to see the beauty of truth, for his mind is under the control of Satan. While he flatters himself that he is following the dictates of his own judgment, he obeys the will of the prince of darkness. Christ came to break the shackles of sin-slavery from the soul. ‘If the Son therefore shall make you free, ye shall be free indeed.’ ‘The law of the Spirit of life in Christ Jesus’ sets us ‘free from the law of sin and death.’ Romans 8:2.

> Buli mwoyo agaanira okuwewaayo eri Katonda abeera wansi w’okufugibwa kw’obuyinza obulala. Si wa yye. Ayinza okwogera ku ddembe, naye abeera mu buwaŋŋwa obusukkiridde. Takkirizibwa kulaba obulungi bw’amazima, kubanga ebirowoozo bye biri wansi w’okufugibwa kwa Sitaani. Nga yeekwagaza ng’alowooza nti agoberera ebiragiro by’okusalawo kwe, abeera ng’agondera okwagala kw’Omulangira w’ekizikiza. Kristo yajja okwamenya empingu ez’obwaŋŋwa bw’ekibi ku mwoyo. ‘Omwana bw’anaabafuula ab’eddembe, munaaba ddala ab’eddembe.’ ‘Etteeka ly’Omwoyo gw’obulamu mu Kristo Yesu’ litutwala mu ddembe ‘okuva mu tteeka ly’ekibi n’ery’okufa.’ Abaruumi 8:2.

> “In the work of redemption there is no compulsion. No external force is employed. Under the influence of the Spirit of God, man is left free to choose whom he will serve. In the change that takes place when the soul surrenders to Christ, there is the highest sense of freedom. The expulsion of sin is the act of the soul itself. True, we have no power to free ourselves from Satan’s control; but when we desire to be set free from sin, and in our great need cry out for a power out of and above ourselves, the powers of the soul are imbued with the divine energy of the Holy Spirit, and they obey the dictates of the will in fulfilling the will of God.

> Mu mulimu ogw'okununula tewali kusindikiriza. Tewali maanyi ag'ebweru gagakozesebwa. Wansi w'okukola kw'Omwoyo wa Katonda, omuntu asigala n'eddembe okulonda ani gw'anaweerezanga. Mu nkyukakyuka ey'atuukaawo bwe mmeeme ewewaayo eri Kristo, mulimu eddembe ery'okusinga. Okugobaamu ekibi kwe kikolwa ky'emmeeme yennyini. Mazima, tetulina maanyi g'okwejjamu mu kufugibwa kwa Sitaani; naye bwe twagala okuweebwa eddembe okuva mu kibi, era mu kwetaaga kwaffe okunene ne tukoowoola amaanyi agava ebweru waffe, agatusinga, amaanyi g'emmeeme gajjuzibwa obuyinza bwa Katonda obw'Omwoyo Omutukuvu, era ne gagondera ebyo ebiragiribwa okwagala mu kutuukiriza okwagala kwa Katonda.

> “The only condition upon which the freedom of man is possible is that of becoming one with Christ. ‘The truth shall make you free;’ and Christ is the truth. Sin can triumph only by enfeebling the mind, and destroying the liberty of the soul. Subjection to God is restoration to one’s self,—to the true glory and dignity of man. The divine law, to which we are brought into subjection, is ‘the law of liberty.’ James 2:12.” The Desire of Ages, 466.

> "Ensonga yokka mwe eddembe ly’omuntu lisoboka ye okufuuka omu ne Kristo. 'Amazima libaafuula ab’eddembe;' era Kristo ye mazima. Ekibi kisobola okuwangula yokka nga kiggyamu amaanyi g’ebirowoozo, ne kimenya eddembe ly’emmeeme. Okugondera Katonda kwe kuzzibwa mu mbeera yo ey’amazima—mu bugulumivu n’ekitiibwa eky’amazima ky’omuntu. Etteeka lya Katonda, mwe tuteekebwa okugondera, lye 'tteeka ery’obwa ddembe.' Yakobo 2:12." The Desire of Ages, 466.

Paul cried out, “O wretched man that I am! who shall deliver me from the body of this death?” Sister White stated “when we desire to be set free from sin, and in our great need cry out for a power out of and above ourselves, the powers of the soul are imbued with the divine energy of the Holy Spirit, and they obey the dictates of the will in fulfilling the will of God.” In engaging in the combination of our humanity with the divinity of Christ, through the exercise of our will, we accomplish the “act” of removing sin from our own “soul.”

Paulo yayogerera waggulu nti, "Ai nze omuntu omwavu! Ani annunula nze okuva mu mubiri guno ogw'okufa?" Mwannyinaffe White yagamba nti, "bwe twagala okusumululwa okuva mu kibi, era mu kwetaaga kwaffe okunene bwe tukaaba nga tusaba obuyinza obuva ebbweru era obusinga ffe, amaanyi g’emmeeme gajuzibwamu amaanyi agatukuvu ag’Omwoyo Omutukuvu, era ne gagondera ebiragiro by’okusalawo kwaffe mu kutuukiriza okwagala kwa Katonda." Mu kwegatta obuntu bwaffe n’obwa Katonda bwa Kristo, okuyita mu kukozesa okusalawo kwaffe, tukola "ekikolwa" eky’okuggyawo ekibi mu "mmeeme" yaffe.

But what we “need to understand is the true force of the will.” The will is “the governing power in the nature of man, the power of decision, or of choice. Everything depends on the right action of the will. The power of choice God has given to men; it is theirs to exercise. You cannot change your heart, you cannot of yourself give to God its affections; but you can choose to serve Him. You can give Him your will; He will then work in you to will and to do according to His good pleasure. Thus your whole nature will be brought under the control of the Spirit of Christ; your affections will be centered upon Him, your thoughts will be in harmony with Him.”

Naye kye twetaaga okutegeera, amaanyi amatuufu g’obuyinza bw’okusalawo. Obuyinza bw’okusalawo bwe bufuzi obuli mu butonde bwa muntu, obuyinza bw’okusalawo oba okulonda. Buli kimu kisinzira ku nkozesa entuufu y’obuyinza bw’okusalawo. Obuyinza bw’okulonda Katonda yabuwadde abantu; bwabwe okubukozesa. Tosobola okukyusa omutima gwo, tosobola ggwe wekka okuwa Katonda okwagala kw’omutima gwo; naye osobola okulonda okumuweereza. Osobola okumuweereza obuyinza bwo bw’okusalawo; olwo ajja kukola mu ggwe okwagala n’okukola ebyo bye asanyuka nabyo. Bwe kityo obutonde bwo bwonna buleetebwa wansi w’obufuzi bw’Omwoyo wa Kristo; okwagala kwo kunaasimbibwa ku Ye, ebirowoozo byo binaabanga mu kutegeeragana naye.

Paul knew these truths, and He knew that his lower nature needed to be held in subjection by his higher nature, through the exercise of his will. This is why Paul died daily.

Paulo yamanya amazima gano, era yamanya nti obutonde bwe obw’awansi bwetaaga okuteekebwa wansi w’obufuzi bw’obutonde bwe obw’awaggulu, mu kukozesa obuyinza bw’okusalawo kwe. Lw’ensonga eno Paulo yafa buli lunaku.

> I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily. 1 Corinthians 15:31.

> Ndirayira mu kwenyumiriza kuli mmwe kwe nnina mu Kristo Yesu Mukama waffe, nfa buli lunaku. 1 Abakkolinso 15:31.

Paul knew he needed to crucify his lower nature daily by exercising his will to keep his lower nature in subjection. He therefore crucified his flesh.

Paulo yamanya nti yetaaga okubamba obutonde bwe obw’omubiri ku musaalaba buli lunaku, ng’akozesa okusalawo kwe okukuuma obutonde obwo mu bugondererwa. Kale n’abamba omubiri gwe ku musaalaba.

> And they that are Christ’s have crucified the flesh with the affections and lusts. Galatians 5:24.

> Era abo abali ba Kristo bakomeredde omubiri awamu n’eby’okwagala ne eby’okwegomba byagwo. Abagalatiya 5:24.

Paul knew his sinful flesh would exist in humanity until the Second Coming of Christ, when the faithful, in the twinkling of an eye, would receive a new glorified body. This is why 1798 identifies the foundation of the forty-six years where the Millerite temple was erected, for Christ, as the only foundation, was the lamb slain from the foundation. The northern kingdom was the body, which through sin had taken ascendancy over humanity, and elevated itself to be the counterfeit northern kingdom. In 1844, John was told to “leave out” the courtyard, which means in the Greek, to reject the lower nature, that had taken ascendancy over the higher nature where God had chosen to place His name, and in 1798, the flesh (the lower nature) with “the affections and lusts” was to be crucified.

Pawulo yamanya nti omubiri gwe ogw’ekyono guliyongera okubeerawo mu bantu okutuusa ku Kudda kwa Kristo okw’okubiri, nga mu kuwunyira kw’eriiso abeesigwa balifuna omubiri omuggya ogwakyusibwa mu kitiibwa. Ky’ensonga 1798 yeeraga ng’omusingi gw’emyaka amakumi ana mu mukaaga mwe yeekaalu ey’Abamillerite yazimbibwa; kubanga Kristo, nga ye musingi gwokka, ye Omwana gw’Endiga eyattibwa okuva ku musingi. Obwakabaka obw’Obukiikakkono bwali omubiri, ogwali—olw’ekibi—gumaze okufuna obukulembeze ku bantu, ne gyesitula okwefuula obwakabaka obw’Obukiikakkono obw’obulimba. Mu 1844, Yokaana yagambibwa "okulekayo" oluggya; ekyo mu Oluyonaani kitegeeza okugaanira ddala obutonde obwawansi, obwali bumaze okufuna obukulembeze ku butonde obwawaggulu we Katonda yalonda okuteeka Erinnya lye; era mu 1798, omubiri (obutonde obwawansi) awamu n’“emyeeto n’okwegomba” gwateekwa okubambibwa ku musaalaba.

At the foundation, Christ’s flesh died at the crucifixion, as He was cut off from the living. The southern kingdom was then to be one nation, with one king, in covenant with God, and a nation who had God’s sanctuary in their midst. Line upon line, the “seven times,” is now “the head of the corner,” for since September 11, 2001 God is raising up His “northern army” as an ensign. That army is to be one nation, and that nation will reflect His image alone, and it does so at the very time when Satan is raising up his “horn” that is the image of the beast. In Ezekiel chapter thirty-seven the message of the four winds breathes the latter rain message upon those who then stand up as that army. The message of the four winds is the message of the Seventh Trumpet, which is where the mystery of God is finished.

Ku musingi, omubiri gwa Kristo gwafa mu kubambibwa ku musalaba, nga yasalibwawo okuva mu balamu. Olwo obwakabaka obwa maserengeta bwali buteekwa okuba eggwanga limu, ne Kabaka omu, mu ndagaano ne Katonda, era eggwanga eririna ekifo ekitukuvu kya Katonda wakati mu bo. Mulamwa ku mulamwa, “emirundi musanvu,” kati “omutwe gw’ensonda,” kubanga okuva nga 11 Sebutemba 2001 Katonda atandise okuyimusa “eggye lye ery’amambuka” ng’akabonero. Eggye eryo liteekwa okuba eggwanga limu, era eggwanga eryo lijja kulaga ekifaananyi kye kyokka, era kino kiba mu kiseera kennyini lwe Setaani ayimusizza “horn” ye, ekifaananyi ky’ekisolo. Mu Ezeekyeri omutwe ogwa amakumi asatu mu musanvu, obubaka bw’empewo ennya bufuuyira obubaka bw’enkuba ey’enkomerero ku abo abalyoka bayimirira ng’eggye eryo. Obubaka bw’empewo ennya bwe bumu n’obubaka bw’omunanga ogw’omusanvu, we ekyama kya Katonda gituukirizibwa.

The finishing work of the sealing began on October 7, 2023. The sealing time of the one hundred and forty-four thousand is accomplished during the sounding of the Seventh Trumpet, and that trumpet sounds three times during the sealing process. It always marks a strike by Islam against the Glorious Land. The modern spiritual “glorious land” was hit on September 11, 2001, and the ancient literal glorious land was hit on October 7, 2023, the very year the two witnesses who had been slain came back to life. The third strike is at the soon coming Sunday law in the United States.

Omulimu ogw’okumaliriza ogw’okutekebwako akabonero gwatandika ku Okitobba 7, 2023. Ekiseera ky’okutekebwako akabonero ky’abantu 144,000 kituukirizibwa mu budde bw’okufuuwa Ekkondeere ey’Omusanvu, era ekkondeere eyo efuuwibwa emirundi esatu mu ntambuza y’okutekebwako akabonero. Ekkondeere eyo bulijjo eraga okukuba kw’Obusiraamu ku “Nsi ey’Ekitiibwa.” “Ensi ey’Ekitiibwa” ey’omu mwoyo ey’omu mulembe guno yakubwa ku Ssettemba 11, 2001, ate “Ensi ey’Ekitiibwa” ey’edda mu ngeri ennyini yakubwa ku Okitobba 7, 2023, mu mwaka nyini abajulizi babiri abaali battiddwa lwe baddamu obulamu. Okukuba okw’okusatu kuliba ku Tteeka lya Sande erijja mu banga ttono mu United States.

From October 7, 2023, the Republican horn and the true Protestant horn of the earth beast are accomplishing their final transitions into a horn that either speaks as a dragon or as a Lamb, at the soon coming Sunday law. The two manifestations of the internal and external antagonists in the great controversy that is played out during the closing events of earth’s history, are both located in the history represented by verse forty in Daniel chapter eleven. The two final developments of the two horns is accomplished during the sounding of the Seventh Trumpet. The Seventh Trumpet is the third of three woe trumpets.

Okuva nga October 7, 2023, empembe z’ensolo eva mu nsi, eya obufuzi bwa Repubulika n’eya Obupulotesitanti obw’amazima, ziri mu kutuukiriza enkyukyuka zaazo ez’enkomerero, buli emu okufuuka empembe eyogera ng’Omusota Omukulu oba ng’Omwana gw’Endiga, mu kiseera ky’etteeka lya Ssande erijja mu bwangu. Okweeyolesa okubiri kw’abavuganya ab’omunda n’ab’ebweru mu Empaka Enkulu ezizanyizibwa mu bintu eby’okukomekereza eby’ebyafaayo by’ensi, byombi bisangibwa mu byafaayo ebiragibwa mu Lunyiriri amakumi ana mu Danyeri Essuula kkumi n’emu. Entukula ez’enkomerero ez’empembe ebbiri zituukirizibwa mu kufuuwa kw’Akagombe ak’omusanvu. Akagombe ak’omusanvu ke ka ssatu ku migombe esatu egy’obubaka bwa ‘Kabi’.

The three woes, represent a triple application of prophecy, and in doing so they provide a strong witness of the waymark of October 7, 2023. In both the first woe and the second woe, Islam’s warfare was carried out against the armies of Rome, which in the last days is the United States, as witnessed to by the conquering of the Soviet Union that was brought about by a secret alliance between the antichrist (Pope John Paul II), and the false prophet (Ronald Reagan) in 1989.

Zirakalenda essatu ziyimiririra okukozesebwa okw’esatu kw’obunnabbi, era bwe zityo zituleetera obujulirwa obunnywevu ku kabonero k’ekkubo aka October 7, 2023. Mu Zirakalenda eyasooka n’ey’okubiri byombi, entalo za Buyisilamu zaakolebwa ng’ezirwanyisa amagye ga Luumi; ate mu nnaku ez’enkomerero, Luumi ye Amerika ey’Obumu, nga kijulirwa omukago ogw’ekyama wakati wa Anti-Kristo (Papa Yokaana Pawulo II) n’ennabbi w’obulimba (Ronald Reagan), ogwaaleeta okuwanguulwa kwa Soviet Union mu 1989.

In the first woe, as set forth in Revelation chapter nine, there is a time prophecy of five months, which is one hundred and fifty years. In the second woe, there is a time prophecy of three hundred and ninety-one years, and fifteen days. Both time prophecies represent the warfare against Rome that Islam brought during the two histories that represent the first and second woes. Those two prophecies possessed two different outcomes of the warfare. In the first one hundred and fifty years Islam was to “hurt” Rome, and in the prophecy of three hundred and ninety-one years, and fifteen days, Islam was to “kill” Rome. Those two prophecies were directly connected. The ending of the one hundred and fifty years that Islam was to hurt Rome identified the beginning of the three hundred and ninety-one years, and fifteen days that Islam was to kill Rome. The first and second woes are divided by the ending of the one hundred and fifty years, and the starting of the three hundred and ninety-one years, and fifteen days.

Mu kukaaba okusooka, nga bwe kubikkuliddwa mu Okubikkulirwa essuula ey’omwenda, waliwo obunnabbi bw’ebiseera obw’emywezi etaano, obuyimirira emyaka 150. Mu kukaaba okw’okubiri, waliwo obunnabbi bw’ebiseera obw’emyaka 391, n’ennaku 15. Obunnabbi bw’ebiseera obubiri buyimirira olutalo olw’okulwanyisa Loma, Obusiraamu lwe bwaleeta mu mirembe ebiri egyeyimirira ng’okukaaba okusooka n’okw’okubiri. Obunnabbi ebyo ebyombi byalina envuddeko ebbiri ez’enjawulo z’olutalo. Mu myaka 150 egyasooka Obusiraamu bwali bulina “okulumya” Loma, ate mu bunnabbi bw’emyaka 391 era n’ennaku 15, Obusiraamu bwali bulina “okutta” Loma. Obunnabbi ebyo ebyombi byali bikwatagana butereevu. Enkomerero y’emyaka 150, mwe Obusiraamu bwe bwali bulina “okulumya” Loma, ye yalaga okutandika kw’emyaka 391 era n’ennaku 15, mwe Obusiraamu bwe bwali bulina “okutta” Loma. Okukaaba okusooka n’okw’okubiri kugabanyiziddwa ku nkomerero y’emyaka 150, era n’okutandika kw’emyaka 391 era n’ennaku 15.

The United States ceases to be the sixth kingdom of Bible prophecy at the soon-coming Sunday law, and it is then that it is prophetically “killed”. The hour of the “great earthquake”, in Revelation chapter eleven is the soon coming Sunday law, and when that hour arrives, so too does the Seventh Trumpet of Islam. It arrives to mark the end, or the death of the sixth kingdom, which is the army of Rome in the last days. That death was preceded by one hundred and fifty years of Islam hurting the armies of Rome. According to the mainstream media, which attempts to downplay the activities of radical Islam in the modern world, since October 7, 2023. Until the writing of this article on February 12, 2024, Islam has carried out one hundred and sixty-five attacks upon American interests around the globe.

Amerika Amagatte kiva mu kifo ky’obwakabaka obw’omukaaga mu bubaka bw’obunnabbi bwa Baibuli ku lw’etteeka lya Sande eriri kumpi, era mu kiseera ekyo we “kittibwa” mu ngeri y’obunnabbi. Essaawa ey’“ekikankano ekinene” ekoggerwako mu Kitabo ky’Okubikkulirwa essuula kkumi n’emu ye etteeka lya Sande eriri kumpi okujjawo, era essaawa eyo bw’etuuka, n’Olugombe olw’omusanvu olw’Obusiraamu lutukawo. Lutukirira kulaga enkomerero, oba okufa kw’obwakabaka obw’omukaaga, obumanyiddwa nga eggye lya Ruumi mu nnaku ez’oluvannyuma. Okufa okwo kwakulembeddwamu emyaka 150 gy’Obusiraamu nga bukosa amaggye ga Ruumi. Okusinziira ku by’amawulire ebikulu ebagezaako okutonoowaza ebikolwa by’Obusiraamu obukambwe mu nsi y’omulembe, okuva nga October 7, 2023 okutuusa nga February 12, 2024, Obusiraamu bumaze okukola obulumbaganyi 165 ku by’enteriisi bya Amerika mu nsi yonna.

The one hundred and fifty years of Islam hurting the armies of Rome that leads to the killing of the armies of Rome in the first and second woes, is repeated in the history of the third woe, for that is how a triple application of prophecy works. The sounding of the Seventh Trumpet, which is the sealing of the one hundred and forty-four thousand, which is when the combination of Divinity with humanity occurs, as represented by the joining of the two sticks, has three waymarks, The first is the spiritual glorious land and the last is the spiritual glorious land. The middle waymark is the literal glorious land.

Obusiraamu okulumya amagye ga Roma okumala emyaka kikumi ataano, ne kuggukira mu kuttibwa kw’amagye ga Roma mu zibasanze eyasooka n’ey’okubiri, kiddamu mu ebyafaayo bya zibasanze ey’okusatu; kubanga bwe kityo bwe kikwata ku nkozesa ey’ensatu y’obunnabbi. Okuvuga Ekkondeere ey’omusanvu, kwe kutekebwako akabonero ku emitwalo kkumi n’enna n’enkumi nnya, kwe kiseera aw’abaawo okuyungibwa kw’Obutonde bwa Katonda n’obutonde bwa muntu, nga kiragibwa mu kugatta wamu emigo ebiri, kulina obubonero busatu obulambika ekkubo: Ekisooka kye nsi ey’ekitiibwa ey’omwoyo, era ekisembayo kye nsi ey’ekitiibwa ey’omwoyo. Omubonero ogwakati gwe nsi ey’ekitiibwa ey’omu mubiri.

In 2023, the second blast from the warning Trumpet of the third woe, identified the escalation of the warfare of Islam as it entered into a period where it would “hurt” the earth beast. In that same year, the two witnesses of the Republican horn and the true Protestant horn came back to life and began their mutual transitions into their final symbolic horns. For the Republican horn it was the combination of all the apostate Protestant powers, with all the apostate Republican powers in order to form one horn that is the image of the beast. With the true Protestant horn it was the combination of Divinity with humanity as the horn transitioned from Laodicean to Philadelphian in character, in order to reflect the opposite of the image of the beast. 2023 occurred twenty-two years after 2001, thus representing the symbolic link of Divinity combined with humanity.

Mu 2023, okuwuuza okw’okubiri okw’ekondeere ey’okulabula ey’akabi ak’okusatu kwalambulula okweyongera mu bukambwe mu ntalo za Isilamu, nga ziinjira mu kiseera mwe zaali zijja “okulumya” ensolo eva mu nsi. Mu mwaka gumu ogwo, abajulirwa ababiri, nga be ennyanga ya Republican n’ennyanga ya Protestant ey’amazima, ne bazuukira ne batandika entambula yaabwe ey’obukyusibwa obw’awamu okutuuka ku nnyanga zaabwe ez’eky’obubonero ez’olusembayo. Ku nnyanga ya Republican, kino kyali kugatta wamu obuyinza bwonna obw’Abaprotestanti abajeemu n’obuyinza bwonna obwa Republican obujeemu, okutondawo ennyanga emu ey’ekifaananyi ky’ensolo. Ku nnyanga ya Protestant ey’amazima, kyali kugatta Obutonde bwa Katonda n’obuntu, nga ennyanga eno ekyuukira okuva mu nnamu ya Lawodikiya okugenda mu nnamu ya Firadelfiya, okulaga ekiruddemu ku kifaananyi ky’ensolo. Omwaka 2023 yajjira nga wayiseewo emyaka amakumi abiri mu bbiri okuva mu 2001, n’olwekyo ng’ayimirira ng’akabonero ak’okugatta Obutonde bwa Katonda n’obuntu.

All of this history occurs in verse forty of Daniel eleven, which is the verse that was unsealed and produced the increase of knowledge in 1989, that is represented by the Hiddekel River. In the prophetic history of that verse, the final work in the Most Holy Place is also accomplished, which is the light that was unsealed in 1798, and that is represented by the Ulai River. The beginning of verse forty identifies the time of the end in 1798, and the ending of the verse identifies the time of the end in 1989, and both rivers merge together in the history of verse forty, just as the Tigris and Euphrates (the Ulai and Hiddekel) do just before they reach the Persian Gulf.

Byonna ebyafaayo bino bibeerawo mu Danyeri essuula kkumi n’emu, olunyiriri amakumi ana, olwo lwe olunyiriri olwabikkulibwa ne lwaleeta okweyongera kw’amagezi mu 1989, okweyongera okwo okuyimirirwa Omugga Hiddekel. Mu byafaayo eby’obunnabbi eby’olunyiriri olwo, omulimu ogw’enkomerero mu Ekifo Ekitukuvu Ennyo era gutuukirizibwa, ogwo gwe musana ogwabikkulibwa mu 1798, era guyimirirwa Omugga Ulai. Entandikwa y’olunyiriri amakumi ana eraga ekiseera eky’enkomerero mu 1798, n’enkomerero y’olunyiriri eraga ekiseera eky’enkomerero mu 1989, era emigga gyombi giyungana wamu mu byafaayo by’olunyiriri amakumi ana, nga Tigris ne Euphrates (Ulai ne Hiddekel) bwe bikola nga bagenda okutuuka ku Persian Gulf.

We will continue this study in the next article.

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

> The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified.

> Omwoyo wa Mukama Katonda ali ku nze; kubanga Mukama ansize amafuta okubuulira ab’omutima omuwombeefu amawulire amalungi; antumye okubamba abalina emitima egyamenyese, okulangirira eddembe eri abawambe, n’okuggulawo ekkomera eri abo abasibiddwa; okulangirira omwaka ogusiimibwa ogwa Mukama, n’olunaku olw’okuwoolera kwa Katonda waffe; okubagumya bonna abakungubaga; okuwa abo abakungubaga mu Sayuuni, okubawa engule mu kifo ky’evvu, amafuta ag’essanyu mu kifo ky’okukungubaga, n’ekyambalo eky’okutendereza mu kifo ky’omwoyo ogw’ennaku; balyoke bayitibwe emiti egy’obutuukirivu, okulimibwa kwa Mukama, alyoke agulumizibwe.

> And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them.

> Era balizimbawo ebyazikirira eby’edda, balizimusa obwazikirivu obw’edda, era balizzaawo ebibuga ebyazikirira, ebyazikiriziddwa emirembe mingi. N’abagenyi baliyimirira ne balundirira ebisibo byammwe, n’abaana b’abannaggwanga baliba abalimi bammwe n’abalabirira emizabbibu gyammwe. Naye nammwe muliyitibwa Bakabona ba Mukama: abantu balibayita Abawaweereza ba Katonda waffe: mulirya obugagga bw’amawanga, era mu kitiibwa kyabwe mulijja okwewaana. Olw’ensonyi zammwe mulifuna ebbiri; era mu kifo ky’okunyoomerwa balisanyukira mu mugabo gwabwe: olw’ekyo mu nsi yaabwe balitwala obusika obw’ebiri: essanyu ery’obutaggwaawo liba eri bo.

> For I the Lord love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them. And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the Lord hath blessed. I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations. Isaiah 61:1–11.

> Kubanga nze Mukama njagala obwenkanya, nkyaawa obubbi mu kiweebwayo ekyokebwa; era ndilung'amya omulimu gwabwe mu mazima, era ndikola nabo endagaano ey’olubeerera. Era ezzadde lyabwe limanyibwe mu bannamawanga, n’abazaalibwa baabwe mu bantu: bonna ababalaba balibatula nti bezzadde Mukama lwe yakisa. Ndijagulira nnyo mu Mukama, omwoyo gwange gunyumyamu mu Katonda wange; kubanga yannyambaza ebyambalo eby’obulokozi, n’antikkira olugoye olw’obutuukirivu, ng’omuko bw’eyambaza ebirungo, era ng’omugole bw’eyambaza eby’obugagga bye eby’omuwendo. Kubanga nga ettaka bwe livumbula ebimera byalyo ebyeraga, era nga ennimiro bwe yeemerewamu ebyasimbibwa mu yo; bwe batyo Mukama Katonda alimeresa obutuukirivu n’okutenderezebwa mu maaso g’amawanga gonna. Isaaya 61:1-11.

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