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# The Book of Daniel - Number Eighty-Five

Ekitabo kya Danyeri - Ennamba kinaana mu ttaano

Unveiling the Prophetic Journey: The Divine Connection of Historical Milestones

Okubikkula Olugendo olw'Obunnabbi: Okukwatagana okw'Obutukuvu kw'Ebiseera Ebinene mu Byafaayo

Author

Jeff Pippenger

Published

February 18, 2024

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One hundred and twenty-six years after the rebellion of 1863, in 1989 the last six verses of Daniel eleven were unsealed. The knowledge that was first unsealed that year was the recognition of the reform lines of sacred history, and the revelation that they all paralleled one another. Then in 1992, the light of the last six verses began to unfold. The first public presentations of these truths was in 1994, and the subject was the reform lines. In 1996, a magazine was published titled The Time of the End¸ which identified the last six verses of Daniel eleven.

Emyaka 126 oluvannyuma lw’obujeemu bwa 1863, mu 1989 ennyiriri mukaaga ez’enkomerero eza Danyeri essuula 11 zasumululibwa. Okumanya okw’asooka okwasumululibwa mu mwaka ogwo kwali okutegeera ennyiriri z’enkyukakyuka mu byafaayo ebitukuvu, n’okubikkulirwa nti zonna zaali zifaanagana era nga zikwataganira ku mutendera gumu. Ate mu 1992, omusana ogw’ennyiriri mukaaga ez’enkomerero gwatandika okwevumbula. Okuyanjulwa okwasooka mu lwatu kw’eby’amazima bino kwabaawo mu 1994, era omutwe gwabyo gwali ennyiriri z’enkyukakyuka. Mu 1996, wafulumizibwa magazini eyitibwa The Time of the End, eyalambulula ennyiriri mukaaga ez’enkomerero eza Danyeri essuula 11.

1996 was the year that the message was formalized, which is a waymark that parallels the formalization of William Miller’s message in 1831. Miller’s message was the announcement of the opening of the judgment, and the last six verses of Daniel eleven was the announcement of the close of judgment. The subject of Miller’s message was prophetic time as revealed in the Bible. The subject of the last six verses of Daniel eleven was modern Rome (the counterfeit king of the north). The methodology revealed to Miller was his 14 Rules of Prophetic Interpretation. The methodology revealed in 1989, was the “line upon line” of the reform movements.

1996 ye mwaka obubaka bwe bwateekebwamu enkola entongole, era kyali akabonero akalaga ekkubo akafaanagana n'okuteekebwamu enkola entongole obubaka bwa William Miller mu 1831. Obubaka bwa Miller bwali okulangirirwa okwaggulawo okusalirwa omusango, ate ennyiriri mukaaga ezisembayo ez’omutwe ogw’ekkumi n’emu ogwa Danyeri zaali okulangirirwa okuggalawo okusalirwa omusango. Omulamwa gw’obubaka bwa Miller gwali ekiseera ky’obunnabbi nga bwe kyabikkulirwa mu Bayibuli. Omulamwa gw’ennyiriri mukaaga ezisembayo mu Danyeri ekkumi n’emu gwali Loma y’emulembe guno (kabaka ow’amambuka ow’obulimba). Enkola eyabikkulirwa Miller yali amateeka ge 14 ag’okutaputa eby’obunnabbi. Enkola eyabikkulirwa mu 1989 yali “olunyiriri ku linyiriri” lw’emikago gy’enkyukakyuka.

Miller’s work included the establishment of the Word of God as authoritative, in contrast with the papal traditions and customs that had been in force in the world for twelve-hundred and sixty years. For this reason, Miller’s message was first published in 1831 (thus formalizing Miller’s message), exactly two hundred and twenty years after the production of the King James Bible. The work of Future for America was the identification of the role of the United States in healing the deadly wound of the papacy at the soon-coming Sunday law. For this reason, The Time of the End magazine was published in 1996 (thus formalizing the message), exactly two hundred and twenty years after the beginning of the United States in 1776.

Omulimu gwa Miller gwalimu okukakasa nti Ekigambo kya Katonda kye kirina obuyinza obukulu, nga kyawukana n’ennono n’empisa z’obupapa ebyabadde mu buyinza mu nsi okumala emyaka 1,260. Lw’ensonga eyo, obubaka bwa Miller bwasooka okufulumizibwa mu 1831 (n’ekyo ne kikakasa obubaka bwa Miller), nga wayiseewo emyaka 220 ddala okuva ku kufulumizibwa kwa Bayibuli ya King James. Omulimu gwa Future for America gwali okulambulula omugaso gwa United States mu kuwonya ekiwundu eky’okufa eky’obupapa ku tteeka lya Ssande eriri okumpi okujja. Lw’ensonga eyo, magazini eyitibwa The Time of the End yafulumizibwa mu 1996 (n’ekyo ne kikakasa obubaka), nga wayiseewo emyaka 220 ddala okuva ku kutandika kwa United States mu 1776.

The recognition of the two hundred and twenty years that tied the theme of each reform movement together with a historical point of reference was not recognized until well after September 11, 2001, for it was not until the third woe arrived at that date that the Lord led his people back to the old paths of Jeremiah chapter six, verse sixteen and seventeen. It was there that the light of the “seven times,” was rediscovered, and as that light developed it became apparent that two hundred and twenty is the number that connects Daniel eight, verses thirteen and fourteen together. In verse thirteen the “chazon” vision of prophetic history is identified, and in verse fourteen the “mareh” vision of “the appearance” is identified. The connection between those two verses is what Gabriel came to teach to Daniel, and Daniel represents the people of God in the last days that come to understand the connection between those two visions.

Okutegeerwa kw’emyaka bibiri mu abiri (220) egyayunga wamu omulamwa gwa buli kibiina ky’okutereeza n’eky’okukwataako mu byafaayo tekwategeerwa okutuusa dda nnyo oluvannyuma lwa Ssettemba 11, 2001, kubanga kaakano, ennaku ey’okusatu bwe yatuuka ku lunaku olwo, Mukama n’alungamya abantu be okudda ku makubo ag’edda aga Yeremiya essuula 6, olunyiriri 16 n’olunyiriri 17. Eyo we ekitangaala ky’ “ebiseera musanvu” kyazuulibwanso, era bwe kyakula kyeyolesa nti bibiri mu abiri (220) ye nnamba egatta awamu Ddaaniyeri essuula 8, olunyiriri 13 n’olunyiriri 14. Mu linyiriri 13 okwolesebwa kwa “chazon” okw’ebyafaayo eby’obunnabbi kwe kumanyibwa, era mu linyiriri 14 okwolesebwa kwa “mareh” kw’ “endabika” kwe kumanyibwa. Enkolagana wakati w’ennyiriri ezo zombi kye Gabuliyeri yajja okuyigiriza eri Ddaaniyeri, era Ddaaniyeri ayimirira abantu ba Katonda mu nnaku z’enkomerero abajja okutegeera enkolagana wakati w’ebyolesebwa ebyo ebibiri.

Verse thirteen’s vision represents the “seven times” (twenty-five hundred and twenty years), and verse fourteen’s vision represents the twenty-three hundred days (years). The “seven times” against the southern kingdom of Judah, which represents Judah, Jerusalem and the sanctuary, began in 677 BC, and the twenty-three hundred years identifying the restoration of Jerusalem and the sanctuary began in 457 BC.

Ekyolesebwa ky’olunyiriri lwa kkumi na ssatu kiyimirira ‘emyaka musanvu’ (emyaka 2,520), ate ekyolesebwa ky’olunyiriri lwa kkumi na nnya kiyimirira ennaku 2,300 (emyaka). ‘Emyaka musanvu’ ku bwakabaka obw’amaserengeta obwa Yuda, obukiikirira Yuda, Yerusaalemi n’ewatukuvu, gyatandika mu 677 BC, ate emyaka 2,300 egitegeeza okuzzaawo kwa Yerusaalemi n’ewatukuvu gyatandika mu 457 BC.

Two hundred and twenty years ties these two visions together, and the number two hundred and twenty was recognized to be a symbol of the connection between the trampling down of the host and sanctuary, by the desolating powers of paganism and papalism, that is represented as a scattering and God’s indignation. The two hundred and twenty years tied the vision of the satanic work of trampling down the sanctuary together with the vision of the godly work of restoring the same temple. The two hundred and twenty years therefore is a symbol that represents a sacred connection.

Emyaka bikumi bibiri n’amakumi abiri gigatta wamu ebyolesebwa bino ebibiri, era omuwendo ogwo gwategeerekebwa nga akabonero akalaga enkolagana wakati w’okukandagirirwa kw’eggye n’yeekaalu, okukolebwa obuyinza obuzisaawo amatongo obw’obupagani n’obw’obupapa, ekiragibwa ng’okusaasaanyizibwa n’ekiruyi kya Katonda. Emyaka bikumi bibiri n’amakumi abiri gyagatta wamu ebyolesebwa eby’omulimu gwa Setaani ogw’okukandagira yeekaalu n’ebyolesebwa eby’omulimu ogwa Katonda ogw’okuzzaawo yeekaalu eyo eyo. Noolwekyo, emyaka bikumi bibiri n’amakumi abiri kye kabonero akulaga okukwatagana okutukuvu.

Just as the Millerite movement ended at the rebellion of 1863, and then one hundred and twenty six years later the movement of the third angel arrived, thus emphasizing that the two movements were connected by the symbolism of the “seven times” (one hundred and twenty-six), the two hundred and twenty years connected Miller’s establishment of the Bible message in 1831, with the production of the King James Bible in 1611, so too the same period of time connected Future for America with the beginning of America, as it identified the end of America.

Ng’entambula y’Abamillerite yaggwa ku bujeemu bwa 1863, era oluvannyuma lw’emyaaka kikumi abiri mu mukaaga entambula y’obubaka bw’omalayika ow’okusatu n’etuuka, okulaga nti entambula ebbiri zaali ziggattiddwa mu kifaananyi ky ‘emirundi musanvu’ (kikumi abiri mu mukaaga), emyaaka bikumi bibiri mu amakumi abiri gyagatta okutandikibwa kwa Miller kw’obubaka bwa Bayibuli mu 1831 n’okufulumizibwa kwa Bayibuli ya King James mu 1611; era mu ngeri y’emu ekiseera kye kimu ne kigatta Future for America n’entandikwa ya Amerika, nga kyalambulula enkomerero ya Amerika.

On October 22, 1844, the Messenger of the Covenant suddenly came to the temple He had raised up in forty-six years from 1798, the end of the first indignation, until 1844, the end of the last indignation. His entrance into the temple had been preceded by the outpouring of the Holy Spirit in the movement of the Midnight Cry, which had been prefigured by the triumphal entry of Christ into Jerusalem. Those two witnesses establish that when the Midnight Cry movement is repeated in the last days, Christ will have raised up the temple of the one hundred and forty-four thousand. The two movements where the Midnight Cry of the parable of the ten virgins is fulfilled are parallel to each other.

Ku lunaku lwa 22 Okitobba 1844, Omubaka w’Endagaano yajja mu kibwatuko mu yeekaalu gye yali azimbye mu myaka amakumi ana mukaaga okuva mu 1798, enkomerero y’obusungu obwasooka, okutuuka mu 1844, enkomerero y’obusungu obwasembayo. Okuyingira kwe mu yeekaalu kwasookerwako okuyiika kwa Mwoyo Omutukuvu mu kibiina ky’Okukaaba okw’ettumbi ly’ekiro, ekyo nga kyali kyasookerwako okulabirwako mu kuyingira okw’obuwanguzi kwa Kristo mu Yerusaalemi. Abo bajulirwa ababiri balaga nti, ng’ekibiina ky’Okukaaba okw’ettumbi ly’ekiro bwe kinaaddamu mu nnaku ez’enkomerero, Kristo anaba azimbye yeekaalu ya 144,000. Ebiibiina ebiri mwe gituukirizibwa Okukaaba okw’ettumbi ly’ekiro mu lugero lw’abawala ekkumi bifaanagana.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> Emirundi mingi njjukizibwako engéro ey’abawala ekkumi, nga bataano ku bo baali ab’amagezi, ate bataano baali abasirusiru. Engéro eno emaze okutuukirizibwa era ejja n’okutuukirizibwa ddala ng’ebigambo byayo bwe biri, kubanga erina okukozesebwa okw’enjawulo mu kiseera kino; era, ng’obubaka bwa malaika ow’okusatu, emaze okutuukirizibwa era ejja kwongera okuba amazima ag’ekiseera okutuusa ku nkomerero y’ekiseera. Review and Herald, Agusito 19, 1890.

The history of the Millerites (the movement of the first angel), represents an escalating manifestation of the power of God that began when the book of Daniel was unsealed in 1798. The power increased when the angel of Revelation ten descended on August 11, 1840. Then the first disappointment of April 19, 1844 arrived, and ultimately led to the outpouring of the Holy Spirit at the Exeter camp meeting beginning on August 12, 1844 and continued to spread like a tidal wave over the land until October 22, 1844.

Emboozi y’Abamilleraiti (ekikwekweto kya malaika asooka), eraga okweyoleka okweyongera okw’amaanyi ga Katonda okwatandika lwe kitabo kya Danyeri kyasumululwa mu 1798. Amaanyi ne geyongera bwe malaika ow’Okubikkulirwa ekkumi yava waggulu n’akka nga 11, Agusito 1840. Awo okusuulirwa okusooka nga 19, Apuli 1844 ne kutuuka, era oluvannyuma ne kyavirako okufuna ok kufukibwa kw’Omwoyo Omutukuvu mu lukiiko lw’olusiisira e Exeter olwatandika nga 12, Agusito 1844, era ne kweyongera okusasaana ng’omuyengo omunene ogw’ennyanja mu nsi okutuusa nga 22, Okitoba 1844.

The history of Future for America (the movement of the third angel), represents an escalating manifestation of the power of God that began when the book of Daniel was unsealed in 1989. The power increased when the angel of Revelation eighteen descended on September 11, 2001. Then the first disappointment of July 18, 2020 arrived, which will ultimately lead to the outpouring of the Holy Spirit which will continue to spread like wildfire over the earth until Michael stands up and human probation closes.

Ebyafaayo bya Future for America (ekibiina ky’omulayika ow’esatu) bukiikirira okweyoleka okweyongereyongera okw’amaanyi ga Katonda okw’atandika bwe kyaggibwako ekisiba ku kitabo kya Danyeri mu 1989. Amaanyi ne gakyeyongera bwe omalayika w’Okubikkulirwa ekkumi n’omunaana n’akka nga Sebuttemba 11, 2001. Oluvannyuma okusuulibwa essuubi okw’okusooka okw’e Julaayi 18, 2020 ne kutuuka, ekyo, mu nkomerero, kinaaleeta kufukibwako kwa Mwoyo Omutukuvu okweyongera okusaasaana ng’omuliro gw’ensiko ku nsi yonna okutuusa Mikaeri lw’ayimirira era ekiseera eky’okugezesezebwa ky’abantu ne kiggalwa.

On October 22, 1844, several prophecies were fulfilled, thus identifying that at the soon-coming Sunday law, several prophecies will again be fulfilled. One of those prophecies is the tarrying of the vision as represented in Habakkuk chapter two. Habakkuk chapter two identified the experience of both the movement of the first and third angels. Both movements are confronted with a debate over correct biblical methodology that is accomplished between those representatives of the movement and the former chosen people who are being passed by during the process of the debate.

Ku October 22, 1844, obunnabbi obumu bwatuukirira, era ne kiraga nti ku tteeka lya Sande erigenda okutuuka mu bwangu, obunnabbi obumu buliddamu okutuukirira. Omu ku bunnabbi obwo kwe kulwawo kw’okulaba okw’obunnabbi nga bwe kulagibwa mu Habakkuku essuula ey’okubiri. Habakkuku essuula ey’okubiri yalaga ebyo ebyabayitamu abaatambuza obubaka bw’abamalayika asooka n’owokusatu. Entambula zombi zisindikibwa mu lukubaganya ebirowoozo ku nkola entuufu ey’okusoma n’okutaputa Bayibuli, olukubaganya olutuukirira wakati w’abakiikirira entambula ezo n’abaali balonde ba Katonda edda, abalekebwa emabega mu ngeri y’olukubaganya olwo.

The message that was to be defended by the watchmen of the first angel’s history was the identification of the truths (Miller’s jewels), that ultimately were represented upon the two sacred charts of 1843 and 1850. In the process of the debate there would be a disappointment that marked a separation from the two antagonistic classes, and a call for deeper consecration to the faithful.

Obubaka obwateekwa okulwanirirwa abalinzi b’ebyafaayo by’omumalaika asooka bwali okulambululwa kw’amazima (amayinja ag’omuwendo ga Miller), ge mu nkomerero gayeragibwa ku bipande ebibiri ebitukuvu eby’emyaka 1843 ne 1850. Mu ngeri empaka bwe zaagenda, waaliwo okumenyeka kw’essuubi okwawalaga okwawukana okuva ku bibinja bibiri ebyawakanya, era ne kubeerawo okuyita abeesigwa mu okwetukuza okuzamirira.

Then Habakkuk identifies the distinction between the two classes involved in the testing process of the foundational truths. That testing process, which included the debate between the two classes that fell silent on October 22, 1844, ended right where Habakkuk chapter two ended.

Awo Abakkuki alaga enjawulo wakati w’ebika ebiri ebyetabamu mu nteekateeka y’okukemebwa kw’amazima ag’ensinziro. Enteekateeka y’okukemebwa eyo, eyalimu n’empaka wakati w’ebika ebyo ebiri ezaasirika nga October 22, 1844, yakoma ddala gye waakomera Abakkuki essuula ey’okubiri.

> But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.

> Naye Mukama ali mu yeekaalu ye entukuvu: ensi yonna esirike mu maaso ge. Abakkuku 2:20.

The Lord suddenly entered His Millerite temple, and all the earth was then to keep silence, for the antitypical Day of Atonement had arrived and the judgment of the dead had begun. The prophetic history of Habakkuk chapter two ended on October 22, 1844, and Jesus always identifies the end of a thing with the beginning of a thing. The beginning of the two visions of twenty-five hundred and twenty years of trampling down the sanctuary and host, and the vision of the restoration of the sanctuary and host, began together, but separated by two hundred and twenty years, and when they ended, they were identified as ended, in Habakkuk chapter TWO verse TWENTY.

Mukama mu bwangu nnyo n’ayingira Yeekaalu ye ey’Abamillerite, era n’ensi yonna nga yalina okusirika, kubanga Olunaku lw’Okutabaganya olw’okutuukirizibwa lwali lutuuse, era okusala omusango kw’abafu kwali kutandise. Ebyafaayo eby’obunnabbi eby’Habakkuku essuula ey’okubiri byaggwa nga Okitobba 22, 1844, era Yesu bulijjo afananya enkomerero y’ekintu n’akatandikiro kyo. Entandikwa z’ebyolesebwa ebibiri—eky’emyaka enkumi bbiri mu bitaano mu abiri (2520) egy’okukandagiribwa wansi ekifo ekitukuvu n’eggye, n’eky’okuzzaawo ekifo ekitukuvu n’eggye—byatandika wamu, naye ne byawukana nga waliwo emyaka bikumi bibiri mu amakumi abiri (220) egyabiyawula; ate bwe byaweddeko ne bitegeezebwa nti byawedde mu Habakkuku essuula ey’okubiri, ekitundu eky’amakumi abiri.

At the soon-coming Sunday law, several prophecies will be fulfilled. One of those prophecies is the tarrying of the vision as represented in Habakkuk chapter two. Habakkuk chapter two identifies the experience of both the movement of the first and third angels. Both movements are confronted with a debate over correct biblical methodology that is accomplished between those representatives of the movement and the former chosen people who are being passed by during the process of the debate.

Bwe kinaaba kituuse etteeka lya Ssande erijja mangu, obunnabbi bungi bujja okutuukirira. Kimu ku bunnabbi obwo kwe kw’okweddiriza kw’ekyolesebwa, nga bwe kiragibwa mu Habakkuku essuula ey’okubiri. Habakkuku essuula ey’okubiri eraga eby’okuyitamu by’entambula zombi ez’obubaka bw’Omalayika w’asooka n’ow’okusatu. Entambula zombi zisanga empaka ku nkola entuufu ey’okutaputa Bayibuli, empaka ezikolebwa wakati w’abakiikirira entambula n’abalondebwa edda abali mu kulekebwawo ng’empaka ezo zigenda mu maaso.

The message that is to be defended by the watchmen of the third angel’s history is the identification of the truths (Miller’s jewels), that ultimately were represented upon the two sacred charts of 1843 and 1850. In the process of the debate there was a disappointment that marked a separation between the two antagonistic classes, and a call for deeper consecration to the faithful. Then Habakkuk identifies the distinction between the two classes involved in the testing process of the foundational truths. That testing process, which was represented by the debate between the two classes, will fully end at the soon-coming Sunday law, right where Habakkuk chapter two ended.

Obubaka obusaanidde okulwanyirirwa abalinzi b'ebyafaayo by'omubaka ow'okusatu kwe kulambulula amazima (amayinja ag'omuwendo ga Miller); amazima ago, mu nkomerero, gaakiikirizibwa ku mpapula bbiri ebitukuvu eza 1843 ne 1850. Mu nteekateeka y'empaka, waaliwo okusuulibwamu essuubi okwateekawo okwaawukana wakati w'ebibiina byombi ebirwanagana, era ne wabaawo okuyitibwa mu kwewaayo okunywevu eri abeesigwa. Awo Habakkuk n'alambulula obwenjawulo wakati w'ebibiina byombi ebyetabye mu kukemebwa kw'amazima g'essinzizo. Omulimu gw'okukemebwa ogwo, ogwakiikirizibwa empaka wakati w'ebibiina byombi, gunaamalirizibwa ddala ku tteeka lya Sande eririjja mangu, we waaggwa Habakkuk essuula ey'okubiri.

> But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.

> Naye Mukama ali mu yeekaalu ye entukuvu: ensi yonna esirike mu maaso ge. Abakkuku 2:20.

The Lord will suddenly enter the temple of the one hundred and forty-four thousand, and all the earth will then keep silence, for the antitypical Day of Atonement will reach the judgment of the living. The prophetic history of Habakkuk chapter two ends at the soon coming Sunday law, and Jesus always identifies the end of a thing with the beginning of a thing.

Mukama ajja kuyingira mangu mu yeekaalu ya 144,000, era ensi yonna olwo ejja kukakkana, kubanga Olunaku olw’Okutangirizibwa olw’ekyafaananyizibwa lujja kutuuka ku kusalira omusango kw’abalamu. Ebyafaayo eby’obunnabbi mu Habakkuku essuula ey’okubiri bimalira ku tteeka lya Sande erijja amangu, era Yesu bulijjo ategeeza nti enkomerero y’ekintu efaanana n’entandikwa yaakyo.

The judgment of the living began on September 11, 2001, but the judgment is a process. That process begins with the house of God, and then reaches a point where judgment comes upon those outside of the house of God. When the great buildings of New York City were brought down the judgment represented by the sealing angel going through Jerusalem and placing a mark upon those who sigh and cry for the abominations that are done in the church, and also the abominations done in the land began. At the soon coming Sunday law Christ will have finished the work of erecting the temple of the one hundred and forty-four thousand, and the destroying angels will bring judgment upon Jerusalem.

Omusango gw’abalamu gwatandika nga 11 Sebutemba 2001, naye okusalira omusango kikolwa ekiyita mu mitendera. Omutendera guno gutandika mu nnyumba ya Katonda, era oluvannyuma gutuuka we omusango gugwa ku abo abali ebweru w’ennyumba ya Katonda. Bwe baamenyawo emizimbe eminene egy’ekibuga New York, omusango oguyimiririrwa malayika atambula ng’ayita mu Yerusaalemi ng’ateeka akabonero ku abo abakaaba era abakungubagira olw’ebikolwa eby’amanyala ebikolebwa mu kkanisa, era n’eby’amanyala ebikolebwa mu nsi, gwatandika. Mu tteeka lya Sande erijja mangu Kristo abeera amaze okumaliriza omulimu ogw’okuzimba yeekaalu y’abantu 144,000, era abamalayika abazikiriza balireeta omusango ku Yerusaalemi.

The one hundred and forty-four thousand are then lifted up as an ensign, and the judgment of the living commences for the other flock, represented by Edom, Moab and the chief of the children of Ammon in Daniel chapter eleven, verse forty-one.

Aba 144,000 oluvannyuma ne bawanikibwa ng'ekibendera, era okusalirwa omusango kw’abalamu kutandika erw’ekisibo ekirala, ekiyimirirwiddwa Edomu, Moabu ne omukulu w’abaana ba Amoni mu Danyeri essuula ey’ekkumi n’emu, olunyiriri lw’amakumi ana mu emu.

Whether considering the Millerite movement of the first angel or the mighty movement of the third angel, the complete history of the reformatory movement represents an escalating revelation of truth, which culminates with the outpouring of the Holy Spirit. The outpouring of the Holy Spirit is the focus of the prophecies of the last days. This is why the foolish virgins have no oil and the wise do. The oil is the rain.

Woba olowooza ku kibiina kya Millerite eky’obubaka bw’omulayika asooka oba ku entambuza ey’amaanyi ey’obubaka bw’omulayika ow’okusatu, ebyafaayo eby’entambuza y’enkyukakyuka byonna biraga okubikkulirwa kw’amazima okweyongerayo, okumalirizibwa mu kumansibwa kwa Mwoyo Omutukuvu. Okumansibwa kwa Mwoyo Omutukuvu kwe kusinga okunyirizibwamu mu bunnabbi bw’ennaku ez’enkomerero. Ky’ensonga lwaki abawala abasirusiru tebalina mafuta, ate ab’amagezi balina. Amafuta ye mvula.

> They say, If a man put away his wife, and she go from him, and become another man’s, shall he return unto her again? shall not that land be greatly polluted? but thou hast played the harlot with many lovers; yet return again to me, saith the Lord. Lift up thine eyes unto the high places, and see where thou hast not been lien with. In the ways hast thou sat for them, as the Arabian in the wilderness; and thou hast polluted the land with thy whoredoms and with thy wickedness. Therefore the showers have been withholden, and there hath been no latter rain; and thou hadst a whore’s forehead, thou refusedst to be ashamed. Wilt thou not from this time cry unto me, My father, thou art the guide of my youth? Jeremiah 3:1–4.

> Bagamba nti, Omusajja bw’agobye muka we, n’ava gy’ali, n’afuuka ow’omusajja omulala, anaamuddayo nate? Ensi eyo teriyonooneka nnyo? Naye ggwe okoze obwenzi n’abaagalwa bangi; naye ddayo gye ndi, bw’ayogera Mukama. Yimusa amaaso go eri ebifo ebigulumivu, olabe we batagattangako naawe. Mu makubo watuuliranga obalindirira, ng’Omwarabu mu ddungu; era oyonoontese ensi n’obwenzi bwo n’obujeemu bwo. Kyenvudde enkuba entonontono ziyiziddwa, so tewabaddeko nkuba ez’oluvanyuma; ate olina alakaaya y’omwenzi, n’ogaana okukwatibwa ensonyi. Togenda okuva mu kiseera kino okunkaabira nti, Kitange, ggwe mukulembeze w’obuvubuka bwange? Yeremiya 3:1-4.

In the passage (and all the prophets speak of the last days), God identifies that His people have played the harlot, to the point that they have a whore’s forehead. The whore of the last days is the papal power, and the forehead represents a purposeful decision. God’s people of the last days are wicked, but God is offering a final call, though they have reached a point where they have come to the same decision as the whore. They have developed a character represented by the fourth generation, where they are prepared to worship the sun as represented in the fourth generation of Ezekiel chapter eight.

Mu kitundu kino (era bannabbi bonna boogera ku nnaku ez’enkomerero), Katonda alaga nti abantu be bakoze obwenzi, okutuuka n’okuba n’olumuli lw’omwenzi. Omwenzi w’ennaku ez’enkomerero ye obuyinza bwa Papa, era olumuli luyimirira okusalawo kwa bugendererwa. Abantu ba Katonda ab’ennaku ez’enkomerero babi, naye Katonda awa okuyita okusembayo, newankubadde batuuse awo ne basalawo bwe bumu n’omwenzi. Bakulidde empisa ezikiikirirwa omulembe ogw’okuna, era bategekeddwa okusinza enjuba nga bwe kiragibwa mu mulembe ogw’okuna mu Ezekyeri essuula munaana.

> “The time has come for the true light to shine amid moral darkness. The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the word of God. Of all who receive this mark, God says, ‘The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb.’” Review and Herald, July 13, 1897.

> Ebiseera bituuse ekitangaala eky’amazima okumulika wakati w’ekizikiza ky’empisa. Obubaka bw’omubaka wa ggulu ow’okusatu butumiddwa mu nsi yonna, nga bulabula abantu okwewala okufuna akabonero k’ensolo oba akafaananyi kaayo mu mitwe gyabwe oba mu ngalo zaabwe. Okufuna akabonero kano kitegeeza okutuuka ku kusalawo kye kimu nga ensolo bwe yakola, era n’okuwagira endowooza ez’emu, nga kikontana butereevu n’Ekigambo kya Katonda. Ku abo bonna abafuna akabonero kano, Katonda agamba nti, ‘Oyo yennyini ajja kunywa ku nvinnyo y’obusungu bwa Katonda, eyafukirwa awatali kumeteka kigatta mu kikopo ky’obusungu bwe; era alibonererezebwa n’omuliro n’ensulufa mu maaso g’abamalayika abatukuvu ne mu maaso g’Omwana gw’Endiga.’ Review and Herald, Julayi 13, 1897.

Jeremiah is identifying God’s people of the last days as already possessing the whore’s forehead. They are on the verge of receiving the mark of the beast for they are “wicked.” In the passage just cited Sister White continues:

Yeremiya alaga nti abantu ba Katonda ab’ennaku ez’enkomerero balina dda olumuli lwa mukazi omwenzi. Bali kumpi nnyo okufuna akabonero k’ensolo kubanga ‘babi.’ Mu kitundu ky’ekiwandiiko kye tumaze okunukula, Sista White ayongerayo bw’ati:

> “If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the word of God for Sunday observance, and yet you still cling to the false Sabbath, refusing to keep holy the Sabbath which God calls ‘My holy day,’ you receive the mark of the beast. When does this take place?—When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working-day, you consent to receive the mark of the beast, and refuse the seal of God. If we receive this mark in our foreheads or in our hands, the judgments pronounced against the disobedient must fall upon us. But the seal of the living God is placed upon those who conscientiously keep the Sabbath of the Lord.

> Bwe kiba nti ekitangaala ky’amazima kikuleetedwa, nga kikubikkulira Ssabbiiti ey’ekiragiro eky’okuna, era nga kikulaga nti tewali musingi mu Kigambo kya Katonda ogw’okukuuma Ssande, naye ne bwe kityo ne weeyongera okyekwata ku Ssabbiiti ey’obulimba, nga weegaana okukuuma Ssabbiiti ng’entukuvu Katonda gye yayita, ‘Olunaku lwange olutukuvu,’ olwo ofuna akabonero k’ensolo. Kino kibeera ddi? Bw’ogondera eteeka erikulagira okulekera awo emirimu ku Ssande n’okusinza Katonda, ng’omanyi nti tewali kigambo mu Baibuli ekiraga Ssande ng’ekyawukana ku lunaku lwa bulijjo olw’okukolerako, olwo okkiriza okuweebwa akabonero k’ensolo, era wegaana akasamba ka Katonda. Bwe tufuna akabonero kano ku byenyi byaffe oba mu ngalo zaffe, ebibonerezo ebirangiriddwa ku batagondera biteekwa okututuukako. Naye akasamba ka Katonda omulamu kateekebwa ku abo abakuuma Ssabbiiti ya Mukama mu butuufu bw’emitima.

> “‘And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually…. The earth also was corrupt before God, and the earth was filled with violence…. And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth.’ They were to be cut off because they had polluted the earth which God created to be enjoyed by a righteous people.

> ‘Era Katonda yalaba nti obubi bw’omuntu bwali bunene mu nsi, era nti ebirowoozo by’omutima gwe byali bibi byokka bulijjo.... N’ensi nayo yali yonoonese mu maaso ga Katonda, era n’ensi yali ejjudde obukambwe.... Awo Katonda n’agamba Nuuwa nti, Enkomerero ya buli kiramu etuuse mu maaso gange; kubanga ensi ejjudde obukambwe olwabwe; laba, ndibazikiriza wamu n’ensi.’ Baali basaanidde okusalibwawo kubanga baali bayonoonyezza ensi Katonda gye yatonda okusanyukirwamu abantu abatuukirivu.

> “‘As it was in the days of Noah,’ declared Christ, ‘so shall it be also in the days of the Son of Man.’ And is it not so? Anyone who will look into the daily papers may see a long list of crimes—drunkenness, theft, robbery, embezzlement, murder. Sometimes whole families are murdered, that man’s desires to possess money or goods that do not belong to him may be gratified. The world is indeed becoming as it was in the days of Noah, because men openly disregard God’s commands.” Review and Herald, July 13, 1897.

> "‘Nga bwe byali mu nnaku za Nuuya,’ Kristo n’agamba nti, ‘bw’otyo bwe kinaabanga ne mu nnaku z’Omwana w’Omuntu.’ Era si bwe kityo? Omuntu yenna anaatunuulira mu mpapula z’amawulire eza buli lunaku asobola okulaba olukalala oluwanvu lw’ebikolwa eby’obumenyi bw’amateeka—obutamiivu, obubbi, okunyaga, okulyazamanya, obutemu. Ebiseera ebimu, ab’omu maka gamu battibwa bonna, okusobola okutukiriza kwegomba kwa muntu okubeera n’essente oba ebintu ebitali bye. Ensi mazima etandise okufaanana nga bwe yali mu nnaku za Nuuya, kubanga abantu mu lwatu banyooma ebiragiro bya Katonda." Review and Herald, Julaayi 13, 1897.

Jeremiah is identifying God’s people of the last days that are about to bow down to the sun, and when he does so he identifies that “the showers have been withholden, and there hath been no latter rain; and thou hadst a whore’s forehead, thou refusedst to be ashamed.” The “wicked” of God’s people in the last days are receiving no latter rain, and they refuse to be ashamed, for their thoughts have become continually evil, as represented by the history of Noah, and also by the chambers of imagery in the second abomination of Ezekiel chapter eight.

Yeremiya alaga abantu ba Katonda ab’ennaku ez’oluvannyuma abagenda okusinza enjuba, era bw’akikola alaga nti “ebitontome by’enkuba biggaddwawo, era tewali nkuba ey’oluvannyuma; era walina kiwanga ky’omwenzi, ne wagaana okwatibwa nsonyi.” ‘Ababi’ mu bantu ba Katonda mu nnaku ez’oluvannyuma tebafuna nkuba y’oluvannyuma, era bagaana okwatibwa nsonyi, kubanga ebirowoozo byabwe bifuuse bulijjo bibi, nga bwe kiragibwa mu byafaayo bya Nuuwa, era ne mu bisenge eby’ebifaananyi mu kikolwa ekyenyinyibwa eky’okubiri mu Ezeekyeri essuula omunana.

Jeremiah points the unashamed wicked of God’s people in the last days to “cry” “from” that “time” to “the guide of” their “youth.” The guide of the youth of Adventism was the two tables of Habakkuk and the jewels represented thereon. The only hope for breaking out of the wickedness that is about to bring eternal death upon the wicked of God’s people in the last days is to cry unto the God who was the guide at the beginning, which arrived at “the time of the end” in 1798.

Yeremiya alagira ababi abatali na nsonyi b’Abantu ba Katonda mu nnaku ez’oluvannyuma “okukaaba” “okuva” ku “ekiseera” ekyo eri “omukulembeze wa” “obuvubuka” bwabwe. Omukulembeze w’obuvubuka bw’Abadiventisiti yali amapande abiri ga Habakkuku n’amabuye ag’omuwendo agaali galagiddwa ku go. Obusuubi bwokka obw’okuviira ddala mu bubi obugenda okuleetera babi b’Abantu ba Katonda mu nnaku ez’oluvannyuma okufa okutaggwawo kwe kukaabira eri Katonda eyali omukulembeze ku ntandikwa, nga “ekiseera ky’enkomerero” kyatuuka mu 1798.

The issue in the history of the first or third angel is whether you receive or do not receive the latter rain. The latter rain began when the nations were angered on September 11, 2001.

Ensonga mu byafaayo by’omalayika asooka oba owookusatu ye nti ofuna oba tofuna enkuba ey’oluvannyuma. Enkuba ey’oluvannyuma yatandika ku 11 Septemba 2001, amawanga bwe gaasunguwala.

> “At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> "Mu biro ebyo, nga omulimu ogw’obulokovu guggalawo, ennaku zijja ku nsi, era amawanga ganyiiga, naye galiziyizibwa obutatangira omulimu gw’omulayika ow’okusatu. Mu biro ebyo 'enkuba ey’oluvannyuma,' oba okuzzaamu amaanyi okuva mu maaso ga Mukama, ejja okuwa amaanyi eddoboozi eddene ly’omulayika ow’okusatu, era n’okutegeka abatukuvu okuyimirira mu kiseera lwe bijja okuyiwibwa ebiboko musanvu eby’enkomerero." Early Writings, 85.

The “latter rain,” which is also identified as “the refreshing,” began when the nations were angered, and at that time “the work of salvation” began to close. The four angels of Revelation seven hold the four winds in check while the sealing of the one hundred and forty-four thousand is accomplished, and in Ezekiel chapter nine, that work is represented by angels placing a mark upon those who sigh and cry for the abominations done in Jerusalem. On September 11, 2001 the angels began the closing work of placing a mark upon the foreheads of the one hundred and forty-four thousand.

"Enkuba ey’oluvannyuma," eyitibwanso "okuzza amaanyi," yatandika bwe ganyiiga amawanga, era mu kiseera ekyo "omulimu ogw’obulokozi" ne gutandika okuggalwawo. Bamalayika bana ab’omu Kubikkulirwa essuula ey’omusanvu bazingiza empewo ennya nga okuteekako akabonero ku abo 144,000 bwe kutuukirizibwa, era mu Ezekyeri essuula ey’omwenda, omulimu ogwo gulagiddwa nga bamalayika bateekako akabonero ku abo abeegonya era abakuba ebiwoobe olw’ebikolwa eby’amanyigwa ebikolebwa mu Yerusaalemi. Nga 11 Ssettemba 2001, bamalayika ne batandika omulimu ogw’okuggala ogw’okuteekako akabonero ku mitwe gy’abo 144,000.

The closing work of the third angel is accomplished during the outpouring of the latter rain, which is also “the refreshing”, which is a message.

Omulimu ogw’okumaliriza ogwa malayika ow’okusatu gutuukirizibwa mu kufukibwa kw’enkuba ey’oluvannyuma, ogwo era kwe bayita "okuzzaamu amaanyi", nga kye bubaka.

> To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. Isaiah 28:12.

> Eri bo yagamba nti, Guno kwe kuwummula mwe muyinza okuwummuza abakooye; era guno kwe kukkakkamu; naye tebaayagala kuwulira. Isaaya 28:12.

The message they refuse to hear in Isaiah is the message that is delivered by stammering tongues, and is the testing message that represents the methodology of “line upon line.”

Obubaka bwe bagaana okuwulira mu kitabo kya Isaaya kye bubaka obugambibwa mu nnimi ez’okwekyogekyoge, era kye bubaka obukezeesa ekiyimirira enkola ya ‘olunyiriri ku lunyiriri’.

> But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:13–15.

> Naye ekigambo kya Mukama kyali eri bo: ekiragiro ku kiragiro, ekiragiro ku kiragiro; olunyiriri ku lunyiriri, olunyiriri ku lunyiriri; wano katono, awo katono; balyoke bagende, ne bagwe emabega, ne bamenyekebwa, ne bategwa mu mutego, ne batwalibwa. Olw’ekyo muwulire ekigambo kya Mukama, mmwe abanyooma abatwala abantu bano abali mu Yerusaalemi. Kubanga mwagambye nti, twakola endagaano n’okufa, era ne n’Emagombe tukkaanya; bwe kinaayitawo ekiboko ekisangulukuka, teginatuukira ffe: kubanga twafuula obulimba obuddukirwamu bwaffe, era wansi w’obukyamu twekwese. Isaaya 28:13-15.

The Word of the Lord, which is the message of the rest and refreshing (the latter rain), that causes them to “go, and fall backward, and be broken, and snared, and taken,” is given to “the scornful men, which rule this people which is in Jerusalem.” Jerusalem is where the angels mark those who sigh and cry, and the ancient men who have betrayed their trust are the first to fall.

Ekigambo kya Mukama, obubaka bw’okuwummula n’okuzzaamu amaanyi (emvura ey’enkomerero), ekibaleetera "bagende, ne bagwa emabega, ne bamenyeka, ne bakwatibwa mu mutego, ne batwalibwa," kiweebwa "abasajja abanyoomi abafuga abantu bano abali mu Yerusaalemi." Yerusaalemi ye gye abalayika bateeka akabonero ku abo abeeganya era bakaaba, era abasajja abakadde abaakoze eby’obutali bwesigwa eri obuvunaanyizibwa obwabateekebwako be basooka okugwa.

> “The mark of deliverance has been set upon those ‘that sigh and that cry for all the abominations that be done.’ Now the angel of death goes forth, represented in Ezekiel’s vision by the men with the slaughtering weapons, to whom the command is given: ‘Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary.’ Says the prophet: ‘They began at the ancient men which were before the house.’ Ezekiel 9:1–6. The work of destruction begins among those who have professed to be the spiritual guardians of the people. The false watchmen are the first to fall. There are none to pity or to spare. Men, women, maidens, and little children perish together.” The Great Controversy, 656.

> Akabonero ak’okununulibwa kateekeddwa ku abo ‘abakkaakana era bakaaba olw’ebikolwa eby’obuzizo byonna ebikolebwa.’ Kati malayika w’okufa avaayo, ng’amiririzibwa mu kwolesebwa kwa Ezeekyeri ng’abasajja abaalina eby’okuttira, era abo bawaweebwa ekiragiro nti: ‘Muttirenga ddala abakadde n’abato, abawala abatakyali bakazi, n’abaana abato, n’abakazi; naye temusemberera muntu yenna ali n’akabonero; era mutandikire ku watukuvu wange.’ Nnabbi agamba nti: ‘Ne batandika n’abasajja abakadde abaali mu maaso g’ennyumba.’ Ezeekyeri 9:1–6. Omulimu ogw’okuzikiriza gutandikira mu abo abeyita abalabirizi b’omwoyo b’abantu. Abalabirizi ab’obulimba be basookera ddala okugwa. Tewali abeesaasira, so tewali n’omu alekebwa. Abasajja, abakazi, abawala abatakyali bakazi, n’abaana abato bazikirira wamu.

We will continue to address the increase of knowledge that arrived in 1989, in the next article.

Tujja kweyongera okwogerako ku kweyongera kw'obumanyi okwatuuka mu mwaka gwa 1989 mu kiwandiiko ekiddako.

> “One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.

> Oyo alaba ebiri wansi w’ekirabika, asoma emitima gy’abantu bonna, agamba ku abo abaafunye omusana omungi nti: ‘Tebanyigirizibwa wadde bawuniikirira olw’embeera yaabwe ey’obutuukirivu n’ey’omwoyo.’ Weewaawo, balondedde engeri zaabwe bo, era emmeeme yaabwe essanyukira ennyinyala zaabwe. Nange ndibalondera ebibuzabuzibwa byabwe, era ndibaleetera okutya kwabwe okubatuukako; kubanga bwe nabayita, tewaali n’omu eyaddamu; bwe nayogera, tebaawulira: naye baakola ebibi mu maaso gange, era ne balonda kye saasiima.’ ‘Katonda alibatumira okubuzabuzibwa okw’amaanyi, balyoke bakkirize obulimba,’ kubanga ‘tebaakkiriza okwagala kw’amazima, balyoke balokoke,’ ‘naye ne basanyukira obutali butuukirivu.’ Isaaya 66:3, 4; 2 Abatessalonika 2:11, 10, 12.

> “The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.

> "Omuyigiriza ow’eggulu yabuuza nti: ‘Kiki eky’obulimba ekisinga amaanyi ekisobola okusendasenda amagezi g’omuntu okusinga okwefuula nti ozimba ku musingi omutuufu era nti Katonda akkiriza emirimu gyo, ate mu mazima ng’okola ebintu bingi ng’ogoberera enkola z’ensi era nga okonoona eri Yehova? Ayi, kino kye ky’obulimba obunene, obulimba obw’okusikiriza, obukwata amagezi, bwe kiba nti abantu abaamanyako amazima dda ne batwalira ekifaananyi ky’obutukuvu okubeera omwoyo n’amaanyi gaakyo; bwe balowooza nti bagagga era bongezekedde mu bintu ne tebeetaaga kintu kyonna, ate mu mazima nga beetaaga buli kimu.’" Obujulizi, omuwendo 8, omuko 249, 250.

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