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# The Book of Daniel - Number One-Hundred and Thirty-One

Ekitabo kya Danyeri - Ennamba 131

Unveiling the Prophetic Tapestry: Connecting the Dots from Revelation to Present Realities

Okubikkula olutimbe lw’obunnabbi: Okuyunga ebipande okuva mu Okubikkulirwa okutuuka ku mbeera entuufu eziriwo kakati

Author

Jeff Pippenger

Published

March 12, 2024

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In previous articles we identified that the Millerites recognized that they were fulfilling the parable of the ten virgins, Habakkuk chapter two and Ezekiel chapter twelve, verses twenty-one through twenty-eight. The verses in Ezekiel identify that when these three prophetic passages are perfectly fulfilled in the last days, “the effect of every vision” will be fulfilled. Sister White also addresses this phenomenon.

Mu biwandiiko ebyasooka twalambulula nti abagoberezi ba Miller baategeera nti baali batuukiriza olugero lw’abawala ekkumi abawulu, Habakkuku essuula ey’okubiri, n’Ezekyeri essuula ey’ekkumi n’abiri, olunyiriri 21 okutuuka ku 28. Ennyiriri ezo mu Ezekyeri ziraga nti bwe binaaba bituukiriziddwa ddala mu nnaku ez’oluvannyuma ebitundu bisatu eby’obunnabbi bino, ‘okutuukirira kw’ekibonekezo kyonna’ kunaatuukirira. Muganda White naye ayogera ku nsonga eno.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

> Mu Kitabo ky’Okubikkulirwa ebitabo byonna eby’Baibuli bisisinkira wamu era bimalirizibwa awo. Wano we wali okujjuzibwa kw’ekitabo kya Danyeri. Kimu kya obunnabbi; ekirala kya okubikkulirwa. Ekitabo ekyasiimibwa si Kitabo ky’Okubikkulirwa, wabula ekitundu eky’obunnabbi bwa Danyeri ekikwata ku nnaku ez’enkomerero. Malayika n’alagira nti, ‘Naye ggwe, ai Danyeri, komya ebigambo bino, osiime ekitabo, okutuusa ku biro eby’enkomerero.’ Danyeri 12:4. Ebikolwa by’Abatume, 585.

The parable of the ten virgins is repeated to the very letter in the sealing time of the one hundred and forty-four thousand, which began on September 11, 2001 and ends when the door is closed upon the foolish virgins at the soon-coming Sunday law. In that period of history the effect of every vision represented in “all the books of the Bible meet and end.”

Olugero lw’abawala ekkumi luddamu ddala mu nnyukuta mu kiseera eky’okussaako akabonero ku bantu 144,000, ekyatandika nga 11 Septemba 2001 era ne kiggwa ng’oluggi luggaliddwa ku bawala abasisrusiru mu kiseera ky’etteeka erya Sande erijja amangu. Mu kiseera ekyo eky’ebyafaayo okutuukirizibwa kwa buli kyolesebwa okw’eragibwa mu "ebitabo byonna eby’Bayibuli bisisinkana era bimaliriza."

We have been building a platform of understanding in the previous article to set forth the external line of history that is represented in verse forty of Daniel eleven, which represents the political history of the earth beast’s Republican horn. That history runs parallel with the religious history of the earth beast’s true Protestant horn. We have identified a handful of prophetic lines which address the Republican horn of the earth beast, and are placing those lines upon the prophetic history that began at the time of the end in 1989.

Mu kiwandiiko ekyasooka twabadde tukuzimba musingi gw’okutegeera okusobola okulaga olunyiriri lw’ebyaafaayo olw’ebweru olulabikiddwa mu Dayiniyeri 11:40, oluyimirira ebyafaayo eby’obufuzi eby’ennyanga ya Republikaani ey’ensolo eva mu nsi. Ebyafaayo ebyo bitambulira wamu n’eby’eddiini eby’ennyanga ennamaddala ey’Obuprotesitanti ey’ensolo eva mu nsi. Tuzudde ebitundu ebimu eby’obunnabbi ebikwata ku nnyanga ya Republikaani ey’ensolo eva mu nsi, era tubitadde ku byafaayo by’obunnabbi ebyatandika ku kiseera ky’enkomerero mu 1989.

The prophetic period of the earth beast that began in 1776, and concluded at the time of the end in 1798, is the line we intend to employ in an attempt to bring all of the lines which are now having their effect together. The period of 1776 to 1798 possesses the signature of Alpha and Omega, for it begins and ends with a legislative action, which is the speaking of a nation.

Ebbanga ery’obunnabbi ery’ensolo ey’ensi eryatandika mu 1776 ne liggwaawo mu kiseera eky’enkomerero mu 1798, ye lunyiriri lwe tugenda okukozesa mu kaweefube ogw’okuleeta wamu amalunyiriri gonna agaliwo kati nga gali ku mulimu. Ebbanga okuva mu 1776 okutuuka mu 1798 lilina kabonero ka Alufa ne Omega, kubanga litandika era ne liggwawo n’ekikolwa eky’amateeka, kye kuyogera kw’eggwanga.

> “The speaking of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 443.

> "Okwogera kw'eggwanga kwe kukola kw'obuyinza bwagwo obuteekateeka amateeka n'obw'obulamuzi." Empaka Enkulu, 443.

A primary characteristic of the earth beast is its speaking. The Constitution of the United States was a divine document that opened the doors for religious and political freedom, and in so doing swallowed the “flood” of persecution that had been carried on for centuries by the kings of Europe and the Catholic church.

Akabonero akasinga obukulu ak’ekisolo eky’ensi kwe kwogera kwakyo. Ssemateeka gwa United States gwali ekiwandiiko eky’obwakatonda ekyaggulawo enzigi z’eddembe mu by’eddiini n’ebyobufuzi, era bwatyo ne gumira ‘amataba’ g’okubonyaabonya agaali gamaze ebikumi by’emyaka nga gakolebwa abakabaka b’e Yuropu n’Ekkanisa ya Katoliki.

> And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. Revelation 12:15, 16.

> Era omusota n’asuula amazzi okuva mu kamwa ke ng’omugga ng’agoberera omukazi, okumuleetera okutwalibwa omugga. Era ensi n’eyamba omukazi, ensi n’eggula akamwa kaayo, n’emira omugga ogwava mu kamwa k’ejjoka. Okubikkulirwa 12:15, 16.

At the end of the earth beast’s reign as the sixth kingdom of Bible prophecy it will again speak, but then it will speak as a dragon, by enforcing the Sunday law.

Ku nkomerero y’obufuzi bw’ensolo eva mu nsi ng’obwakabaka obwa mukaaga obw’obunnabbi bwa Baibuli, ejja kwogera nate, naye olwo ejja kwogera ng’omusota, nga ekaka etteeka lya Sande.

> And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. Revelation 13:11.

> Ate ne ndaba ekisolo ekirala nga kivudde mu nsi; nga kirina empondo bbiri ng’ennyana, ne kyogera ng’omusota. Okubikkulirwa 13:11.

The earth beast began as the sixth kingdom in 1798, when the papacy was robbed of its strength.

Ekisolo ekiva mu nsi kyatandika okubeerawo ng’obwakabaka obwa mukaaga mu 1798, nga obwa Paapa bwanyagibwako amaanyi.

> “And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns.” Signs of the Times, November 1, 1899.

> Era bwe obwa Paapa bwaggyibwako amaanyi ne busindikirizibwa okukomya okubonyaabonya, Yokaana yalaba amaanyi amapya nga gayimuka okuddamu eddoboozi ly'omusota, era ne gatambuza omulimu ogumu ogw'obukambwe n'oguvumisa Katonda. Amaanyi ago, ag'enkomerero ag'anaatabaala n'ekkanisa n'amateeka ga Katonda, gaalabisibwa mu kifaananyi ky'ensolo erina empondo nga eza mwana w'endiga. Obubonero bw'Emirembe, Novemba 1, 1899.

In 1798, when the papacy received its deadly wound, the United States spoke, and as is always the case with Alpha and Omega, the speaking at the beginning prefigured the speaking at the end. The Alien and Sedition Acts were spoken into law in 1798, prefiguring the laws that are implemented at the end addressing illegal immigration, and the media.

Mu 1798, bwe obukulembeze bwa Papa bwafuna ekiwundu eky’okufa, Amerika n’eyogera; era, nga bwe kiba bulijjo ne Alufa ne Omega, okwogera okwa ku ntandikwa kwalagirira okwogera okwa ku nkomerero. Amateeka agayitibwa Alien ne Sedition Acts gaayogerwa ne gaateekebwa mu mateeka mu 1798, nga galagirira amateeka agateekebwa ku nkomerero agakwata ku kuyingira mu ggwanga mu butali bwa mateeka n’emikutu gy’amawulire.

The period we are considering from 1776 to 1798 possesses the signature of Alpha and Omega, for it identifies the “speaking” of the Declaration of Independence in the beginning, which typifies the Alien and Sedition Acts of 1798. In the middle of that period, you find the Constitution of the United States. The period provides a prophetic representation of the earth beast’s reign, for it begins speaking as a lamb, but the period ends with legislation representing a dragon. But as is often the case the beginning and ending of a thing align with opposites. The first waymark of the period is represented in the last waymark, and the middle waymark was the Constitution of the United States, which was ratified by THIRTEEN states. The Hebrew word “truth” was created by the first letter, followed by the thirteenth letter, followed by the last letter of the Hebrew alphabet.

Ekiseera kye tukebera okuva mu 1776 okutuuka mu 1798 kirina akabonero ka Alufa ne Oomega, kubanga ku ntandikwa kiraga "okwogera" kw’Okulangirirwa obwetwaze, okwo kufaananyiza Amateeka ga Alien and Sedition aga 1798. Mu makkati g’ekiseera ekyo, osangayo Ssemateeka gwa United States. Ekiseera kino kiwa ekifaananyi ky’obunnabbi ku bufuzi bw’ensolo ey’oku nsi, kubanga kitandika okwogera ng’omwana gw’endiga, naye kiggwa n’amateeka agaraga ekifaananyi ky’omusota omukulu. Naye, nga bwe kiba emirundi mingi, entandikwa n’enkomerero by’ekintu bikwataganira ku bintu ebivuganya. Akabonero akasooka k’ekiseera kano kalabikira mu kabonero ak’enkomerero, ate akabonero ak’omu makkati kaali Ssemateeka gwa United States, ogwakkirizibwa siteeti KKUMI N’ESATU. Ekigambo ky’Olwebbulaniya "amazima" kyatondebwa nga kisibiddwa wamu ennukuta esooka, n’ey’ekkumi n’esatu, era n’ey’enkomerero mu nnukuta z’Olwebbulaniya.

The period we are now considering bears the signature of the First and the Last, who is the Truth. The period represents a period that leads to the beginning of the earth beast’s reign as the sixth kingdom of Bible prophecy, and it therefore represents a period that leads to the end of the earth beast’s reign as the sixth kingdom of Bible prophecy. That period began at the time of the end in 1989. 1776 to 1798 is to be laid upon 1989 to the soon coming Sunday law when the earth beast speaks as a dragon, as represented by the Alien and Sedition Acts.

Ekiseera kye tukeetegereza kati kiriko omukono gw’Ow’olubereberye n’Ow’oluvannyuma, ali Amazima. Ekiseera kino kiraga ekiseera ekitwala okutuuka okutandikwa kw’obufuzi bw’ensolo ey’ensi ng’obwakabaka obw’omukaaga mu bunnabbi bwa Bayibuli, era olw’ekyo kiraga n’ekiseera ekitwala okutuuka ku nkomerero y’obufuzi bw’ensolo ey’ensi ng’obwakabaka obw’omukaaga mu bunnabbi bwa Bayibuli. Ekiseera ekyo kyatandikira mu kiseera eky’enkomerero mu 1989. 1776 okutuuka 1798 biteekebwa waggulu wa 1989 okutuuka ku tteeka lya Ssande erijja mangu, nga ensolo ey’ensi eyogera ng’enjoka ennene, nga bwe kiragibwa mu Alien and Sedition Acts.

It is worthwhile to place another prophetic truth into our study. That truth is an element of the “time of the end” as a symbol that is often overlooked. Laodicean Adventism may very well know that 1798 was the “time of the end,” but their understanding generally ends there, for they have no clue that every reform line parallels the other reform lines. Every reform line begins with the “time of the end.”

Kigasa okuteekamu ekirala eky’amazima g’obunnabbi mu kuyiga kwaffe. Ekyo ky’amazima kiri nga kimu ku bitundu by’ "ekiseera eky’enkomerero", ng’akabonero akasubwa emirundi mingi okulabibwa. Adiventisimu eya Laodikiya eyinza ddala okumanya nti 1798 yali "ekiseera eky’enkomerero", naye okutegeera kwabwe kugyira awo, kubanga tebategeera nti buli lunyiriri lw’enkyukakyuka lutambulira wamu mu ngeri emu n’olunyiriri lw’enkyukakyuka endala. Buli lunyiriri lw’enkyukakyuka lutandika ne "ekiseera eky’enkomerero".

Moses typified Christ, and Moses directly stated that fact, and Peter confirmed it in the book of Acts.

Musa yali ekifaananyi kya Kristo, era Musa yennyini yakitegeeza mu butereevu ekyo, era Peetero yakikkakasa mu kitabo ky'Ebikolwa by'Abatume.

> The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken. Deuteronomy 18:15.

> Mukama Katonda wo ajjakuzaalira ggwe nnabbi okuva wakati mu ggwe, ava mu baganda bo, afaanana nze; mumuwulirenga. Ekyamateeka Eky'okubiri 18:15.

Jesus was to be “like unto” Moses.

Yesu yali agenda okuba nga Musa.

> And now, brethren, I wot that through ignorance ye did it, as did also your rulers. But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:17–24.

> Era kaakano, ab’oluganda, mmanyi nti olw’obutamanyi mwakikola, era nga n’abakulembeze bammwe bwe baakola. Naye ebyo Katonda bye yategeeza edda mu kamwa ka bannabbi be bonna, nti Kristo alibona ennaku, yabituukiriza bw’atyo. Noolwekyo mwenenye, mukyuke, ebibi byammwe bisangulwemu, bwe bijja ebbiro by’okuzzaamu amaanyi okuva mu maaso ga Mukama; Era alituma Yesu Kristo, eyabalangirirwa edda; Oyo eggulu liteekwa okumukkiriza okutuusa ku biro by’okuzzaawo ebintu byonna, ebyaayogerwa Katonda mu kamwa ka bannabbi be abatukuvu bonna okuva ensi lwe yatandika. Kubanga Musa yagamba ddala eri bajjajja nti, Mukama Katonda wammwe alibazukiriza mu baganda bammwe nnabbi afaanana nze; mumuwulirenga mu byonna byonna by’anaabagamba. Era kinaabaawo nti buli mwoyo atawulira nnabbi oyo alizikirizibwa okuva wakati mu bantu. Era n’abannabbi bonna okuva ku Samwiri n’abo abamugoberera, bonna aboogedde, baalagulira ku nnaku zino. Ebikolwa 3:17-24.

The time of the end in the history of Moses was his birth, and it typified the birth of Christ. At the births of both Christ and of Moses there was an increase of knowledge that would test that generation. The knowledge of both their births led both the dragon power of Egypt and of Rome to attempt to kill the promised ones of prophecy. The shepherds on the hills, the wise men from the east represent those who understood the increase of knowledge at the time of the end.

Ekiseera eky’enkomerero mu byafaayo bya Musa kyali okuzaalibwa kwe, era kyali kifaananyi ekyalaga okuzaalibwa kwa Kristo. Mu kuzaalibwa kwa Kristo ne kwa Musa wabaawo okwongera kw’obumanyi okwagezesa ab’ekiseera ekyo. Obumanyi obw’okuzaalibwa kwabwe bombi bwaleeta obuyinza bw’omusota mu Misiri ne mu Loma okwegezaako okutta abo abaasubizibwa mu bubaka bw’obunnabbi. Abasumba ku nsozi, n’abamagezi okuva ebuvanjuba, bakiikirira abo abaategeera okwongera kw’obumanyi mu kiseera eky’enkomerero.

What is commonly missed is that there are two waymarks in the time of the end. It was not only Moses that was born, but three years prior his brother Aaron was born. Six months before Christ was born his cousin John was born. 1798 is the most common recognition of the “time of the end,” and in 1798 the beast (the political apparatus) (the whore) had ridden upon through the Dark Ages was killed, and a year later the “woman” who had ridden that beast also died.

Ekisinga okwerabirwa kwe nti mu kiseera eky’enkomerero mulimu obubonero bubiri. Si Musa yekka yazaalibwa; wabula emyaka esatu nga tannazaalibwa Musa, muganda we Alooni yazaalibwa. Emyeyi mukaaga nga Kristo tannazaalibwa, omwanakika we Yokaana yazaalibwa. Mwaka 1798 gwe gusinga okumanyibwa nga ‘ekiseera eky’enkomerero,’ era mu 1798 ensolo (enteekateeka ey’ebyobufuzi) gye yali avugibwa omukazi omwenzi okuyita mu myaka egy’ekizikiza yattibwa, era oluvannyuma lwa mwaka gumu ‘omukazi’ eyali avugako ensolo eyo naye yafa.

In 1989 there were two presidents. Reagan ruled until the inauguration in 1989, and then Bush the first began his reign. The end of the twelve hundred and sixty years had been typified by the seventy years of captivity in Babylon, and when General Cyrus, the nephew of Darius, executed Belshazzar on the night of the feast, Darius was the actual king. Darius and Cyrus represent the two waymarks of that time of the end.

Mu 1989 waaliwo abapulezidenti babiri. Reagan yafuga okutuusa ku kutuuzibwa mu 1989, oluvannyuma Bush ow’olubereberye n’atandika obufuzi bwe. Okukoma kw’emyaka 1,260 kwabadde kufaananyizibwa n’emyaka 70 egy’obuddu e Babulooni, era bwe Omuduumizi w’eggye Cyrus, omwana wa muganda wa Darius, yatta Belshazzar ku kiro ky’embaga, Darius ye yali kabaka mu butuufu. Darius ne Cyrus bakiikirira obubonero bubiri eby’ebiro ebyo eby’enkomerero.

The prophetic relationship between Moses and Aaron, John and Jesus, Darius and Cyrus, the papacy and the pope and Reagan and Bush are all sources of prophetic light when studied with the correct methodology. What we would point to here is that John, Jesus’ cousin, was the voice in the wilderness, which had been typified by Moses’ brother Aaron, who travelled into the wilderness to meet Moses, in order to be his voice.

Enkolagana ey’obunnabbi eziri wakati wa Musa ne Alooni, Yokaana ne Yesu, Darius ne Cyrus, obwa Paapa n’aPaapa, ne Reagan ne Bush, zonna ze nsulo z’ekitangaala ky’obunnabbi bwe zikwetegerezebwa mu ngeri entuufu. Kye twagala kulaga wano kwe nti Yokaana, muganda wa Yesu mu buzaaliranwa, yali eddoboozi ery’omu ddungu, kye kyali kitegeezebwa mu kifaananyi kya Alooni, muganda wa Musa, eyayingira mu ddungu okusisinkana Musa, okubeera ddoboozi lye.

In the thirty-year period preceding Christ’s anointing, and for the thirty years preceding the antichrist, there is a waymark identifying a “voice.” For Christ it was the voice of John crying in the wilderness. In 533 Justinian made a decree identifying the antichrist as the corrector of heretics and the head of the church. Justinian’s decree was the “voice” that prepared for the Sunday law “decree” at the Council of Orleans in 538.

Mu bbanga ly’emyaka asatu ebyasooka okusiigibwa amafuta kwa Kristo, era n’emyaka asatu egyasooka okujja kw’Anti‑Kristo, waliwo akabonero akalaga “eddoboozi.” Eri Kristo kyali eddoboozi lya Yokaana eryayogerera mu ddungu. Mu 533, Yustiniyano yalangirayo ekiragiro ekyalambulula Anti‑Kristo nga mutereezi w’abajeemu era omutwe gw’ekkanisa. Ekiragiro kya Yustiniyano kye kyali “eddoboozi” ekyategekera “ekiragiro” ky’etteeka lya Ssande mu Lukiiko lw’e Orleans mu 538.

General Cyrus’ army was the voice identifying that Darius’ conquering of Babylon was imminent.

Eggye lya Jenerali Cyrus lyali eddoboozi eryategeeza nti Darius yali kumpi okuwangula Babulooni.

> “The advent of the army of Cyrus before the walls of Babylon was to the Jews a sign that their deliverance from captivity was drawing nigh. More than a century before the birth of Cyrus, Inspiration had mentioned him by name, and had caused a record to be made of the actual work he should do in taking the city of Babylon unawares, and in preparing the way for the release of the children of the captivity. Through Isaiah the word had been spoken:

> Abayudaaya baalaba okutuuka kw’eggye lya Cyrus mu maaso g’emigo g’e Babulooni ng’akabonero nti okununulwa kwabwe okuva mu buwambe kwali okumpi. Okusukka mu myaka kikumi nga Cyrus tannazaalibwa, obunabbi bwamwogerako mu linnya lye, era ne buleetera okuwandiikibwa eby’emirimu egyennyini gye yali agenda okukola mu kuwamba ekibuga Babulooni nga batategedde, era n’okuteekateeka ekkubo ery’okutaayibwa kw’abaana b’obuwambe. Ng’ayita mu Isaaya, ekigambo kyayogerwa nti:

> “‘Thus saith the Lord to His anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; … to open before him the two-leaved gates; and the gates shall not be shut; I will go before thee, and make the crooked places straight: I will break in pieces the gates of brass, and cut in sunder the bars of iron: and I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I, the Lord, which call thee by thy name, am the God of Israel.’ Isaiah 45:1–3.” Prophets and Kings, 551.

> 'Bw’ati bw’ayogera Mukama eri eyafukibwako amafuta ge, eri Cyrus, gwe nkutte omukono ogwa ddyo, okubawangula amawanga mu maaso ge; ... okumuggulirirawo enzigi ez’ebipande bibiri; era enzigi tezijja kusibwa; Nze nja kugenda mu maaso go, ne nkolongoosa ebifo ebikumpu: nja kumenya menya enzigi ez’ekikomo, ne ngitematema emisiba gy’ayironi: era nja kukuwa obugagga obw’ekizikiza, n’obugagga obwekwekeddwa mu bifo ebyama, olyoke omanye nti nze Mukama, akuyita mu linnya lyo, ndi Katonda wa Isirayiri.' Isaaya 45:1-3." Bannabbi n'Abakabaka, 551.

When it is recognized that it is two witnesses or two waymarks by which a prophetic “time of the end,” is established, it can also be recognized that one of the two waymarks represents an identification, announcement or warning of the approaching history. Aaron, John, Cyrus, and Justinian represent a waymark that precedes the time of the end. The time of the end in 1798 is the end of the period represented from 1776 through to 1798. The waymark in the middle of that history is the voice crying in the wilderness for the approaching history. That history began with a publication rejecting the dictatorial rule of either a king or pope, and it ended with a publication representing the character of a dictator. The publication in the middle represented the “warning” of the coming history, and the warning was that the Constitution of the United States would be overturned at the end of the history.

Bwe kutegeerekebwa nti abajulizi babiri oba obubonero bubiri mwe “ekiseera eky’enkomerero” eky’obunnabbi kisimbibwa, kisoboka era okumanya nti ekimu ku bubonero obubiri kiyimirira ng’okumanyisibwa, okulangirirwa oba okulabula ku byafaayo ebigenda okujja. Aaron, John, Cyrus ne Justinian bayimirira nga akabonero akakulembedde ekiseera eky’enkomerero. Ekiseera eky’enkomerero mu 1798 kye kkomerero ky’omutendera ogwalambikibwa okuva mu 1776 okutuuka mu 1798. Akabonero akali wakati mu byafaayo ebyo ke ddoboozi eryokaabira mu ddungu olw’ebyafaayo ebigenda okujja. Ebyafaayo ebyo byatandikira ku kiwandiiko ekyagaana obufuzi obw’ekiboko obwa kabaka oba obwa Paapa, era byaggwa n’ekiwandiiko ekiraga enfaanana ya mufuzi wa kiboko. Ekiwandiiko ekya wakati kyayimirira ng’ “okulabula” okw’ebyafaayo ebyali bigenda okujja, era okulabula kwe kwali nti Ssemateeka gwa United States gujja okusuulibwa wansi ku nkomerero y’ebyafaayo ebyo.

That line of history began to be repeated in 1989, and it ends at the Sunday law when the warning from the wilderness two hundred years earlier in 1789 is rejected. 1989 was the time of the end at the end of verse forty, and it aligns with the time of the end in 1798. 1989 aligns with 1776, and the Sunday law represents 1798. In the middle of the history where the effect of every vision is accomplished, the history that began on September 11, 2001, and continues until the warning of 1789, is fulfilled and the Constitution is overturned. There must be a waymark in the middle, for God never changes. That waymark would represent a warning for the prophetic history that begins at the soon-coming Sunday law.

Olunyiriri olwo lw’ebyafaayo lwatandika okuddamu mu 1989, era luwungira ku etteeka lya Ssande nga okulabula okuva mu ddungu okw’emyaka ebikumi bibiri emabega, mu 1789, kuba kugaanibwa. 1989 kyali ekiseera eky’enkomerero ku nkomerero y’olunyiriri amakumi ana, era kikwatagana n’ekiseera eky’enkomerero mu 1798. 1989 kikwatagana ne 1776, era etteeka lya Ssande litegeeza 1798. Mu makkati g’ebyafaayo aw’okutuukirira kw’okulaba kwonna, ebyafaayo ebyatandika nga September 11, 2001, ne bigenda mu maaso okutuusa ku kulabula kwa 1789, bituukirizibwa era Ssemateeka w’eggwanga gujibwawo. Kiteekwa okubaawo akabonero akalaga ekkubo wakati, kubanga Katonda takyuka. Akabonero ako kanaayimirira ng’okulabula ku byafaayo eby’obunnabbi ebinaatandika ku etteeka lya Ssande eririjja mu banga ttono.

1989 marks the time of the end in verse forty that leads to the Sunday law in verse forty-one. The warning message that arrived after the time of the end, but before the Sunday law was September 11, 2001. It warns that at the conclusion of that period of history, the third Woe that arrived on September 11, 2001, and was immediately restrained, would strike again as an unexpected surprise, and thousands of cities would be destroyed. When that destruction arrives Satan would begin his marvelous work, and that work begins at the soon coming Sunday law.

Omwaka gwa 1989 gulaga ekiseera eky’enkomerero mu olunyiriri 40, era ekyo kitwala ku tteeka lya Sande mu olunyiriri 41. Obubaka bw’okulabula obwajja oluvannyuma lw’ekiseera eky’enkomerero, naye nga tteeka lya Sande tennaba kubeerawo, bwali September 11, 2001. Bukulabula nti ku nkomerero y’ekiseera ekyo mu byafaayo, ennaku ey’okusatu eyajja ku September 11, 2001, era ne yazibwawo amangu ddala, ejja kuddamu okukuba nga tekisuubirwa, era ebibuga by’enkumi binaazikirizibwa. Bw’anaatuuka obuzikiriza obwo Setaani ajja okutandika omulimu gwe ogw’ebyewuunyo, era omulimu ogwo gutandikira ku tteeka lya Sande erikyajja mu biseera bitono.

> “O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! But many of those who should be proclaiming the truth are accusing and condemning their brethren. When the converting power of God comes upon minds, there will be a decided change. Men will have no inclination to criticize and tear down. They will not stand in a position that hinders the light from shining to the world. Their criticism, their accusing, will cease. The powers of the enemy are mustering for battle. Stern conflicts are before us. Press together, my brethren and sisters, press together. Bind up with Christ. ‘Say ye not, A confederacy, . . . neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.’

> Ayi, singa abantu ba Katonda baalina okutegeera ku kuzikirira okuli kumpi okutuuka ku bibuga bingi ennyo, waakiri eby’enkumi, ebyo kati nga biri kumpi okwewaayo ddala mu kusinza ebifaananyi! Naye bangi ku abo abandibadde balangirira amazima bali mu kuvunaana n’okusalira abooluganda baabwe omusango. Bwe kinaaba nti amaanyi aga Katonda agakyusa gatuuse ku mitima gy’abantu, walibaawo enkyukakyuka eneemaliriziddwa. Abantu tebaliba na kwegomba kunenya newaakubadde okumenya. Tebalimirira mu mbeera eziziyiza ekitangaala okumasamasa eri ensi. Okunenya kwabwe, n’okuvunaana kwabwe, kuliggwaawo. Amaanyi g’omulabe gali mu kwekuŋŋaanya olw’olutalo. Entalo enkambwe ziri mu maaso gaffe. Munywegerane wamu, ab’oluganda bange abasajja n’abakyala, munywegerane wamu. Munyweze wamu ne Kristo. ‘Temugambe nti, Okwegatta, . . . so temutya kutya kwabwe, so temuterekerera. Mutukuze Mukama ow’eggye ye mwennyini; era ye abe gwe mutya, era ye abe entiisa yammwe. Era alibeera ekifo ekitukuvu; naye era alibeera ejjinja ery’okwesittalirako n’lwazi olw’okwerumya eri ennyumba zombi eza Isirayiri, omutego n’enssa eri abatuuze ba Yerusaalemi. Era bangi mu bo banaasittala, ne bagwa, ne bamenyeka, ne bakwatibwa mu mitego, ne batwalibwa.’

> “The world is a theater. The actors, its inhabitants, are preparing to act their part in the last great drama. God is lost sight of. With the great masses of mankind there is no unity, except as men confederate to accomplish their selfish purposes. God is looking on. His purposes in regard to his rebellious subjects will be fulfilled. The world has not been given into the hands of men, though God is permitting the elements of confusion and disorder to bear sway for a season. A power from beneath is working to bring about the last great scenes in the drama,—Satan coming as Christ, and working with all deceivableness of unrighteousness in those who are binding themselves together in secret societies. Those who are yielding to the passion for confederation are working out the plans of the enemy. The cause will be followed by the effect.

> Ensi ye sitagi. Abazannyi, abatuula mu yo, bategekera okuzannya omugabo gwabwe mu kizannyo ekikulu eky’enkomerero. Katonda abuziddwa mu maaso. Mu bibinja binene by’abantu tewali bumwe, okuggyako bwe beegatta okutuukiriza eby’okwegomba kwabwe. Katonda atunuulira. Ebigendererwa bya Katonda ku bantu be abajeemu bijja kutuukirizibwa. Ensi tewaweebwa mu mikono gy’abantu, newankubadde Katonda akkiriza ebintu eby’obutabanguko n’obutali mu nteekateeka okufuga okumala akaseera. Amaanyi agava wansi gakola okuleeta ebitundu eby’enkomerero ebikulu mu kizannyo—Setaani ng’ajja ng’ali Kristo, era ng’akola n’obulimba bwonna obw’obutali butuukirivu mu abo abeegatta mu bibinja eby’ekyama. Abo abakkiriza okwegomba okw’okwegatta, bakola enteekateeka z’omulabe. Ekivaako kijja kugobererwa ekivuddeko.

> “Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.

> Obujeemu bumaze okutuuka kumpi ku nsalo yaabwo. Ensi ejjudde obutabanguko, era entiisa ennene egenda okutuukako ku bantu mu bbanga ttono. Enkomerero eri kumpi nnyo. Ffe abamanyi amazima tusaanidde okutegekera ekigenda okusitukira ku nsi mangu ddala ng’ekyewuunyisa ekisemerera ennyo. Review and Herald, Sebuttemba 10, 1903.

The warning that was typified by the introduction of the Constitution in 1789, is the warning of the third angel, which returns to the second Kadesh, when the sealing of the one hundred and forty-four thousand begins. That warning is the warning of the first voice of Revelation chapter eighteen, and not only did the great buildings of New York City come down at that time, but the very essence of the Constitution was changed. The Constitution was written and based upon English law, whose basic philosophy can be simply defined as “a person is innocent, until proven guilty.” The Constitution was written for the purpose of rejecting what is known as Roman law, whose basic philosophy can be simply defined as “a person is guilty, until proven innocent.”

Okulabula okwafaananyizibwa mu kutekebwawo kwa Ssemateeka mu 1789 kwe kulabula kw’omalayika ow’okusatu, okuddayo ku Kadesi ey’okubiri, mu kiseera nga kutandika okuteekebwako akabonero kw’abantu 144,000. Okulabula okwo kwe kulabula kw’eddoboozi eryasooka ery’Okubikkulirwa essuula ey’ekkumi n’omunaana, era si byokka ebizimbe ebinene eby’e New York City bye byagwa mu kiseera ekyo, naye n’omutima gwennyini ogwa Ssemateeka gwakyusibwa. Ssemateeka yawandiikibwa era yazimbirwa ku mateeka g’Abangereza, ag’endowooza yago ey’obusookerwako esobola okwogeddwa mu ngeri empimpi nti, “omuntu abalibwa nga taliiko musango, okutuusa ng’akakasiddwa nti alina musango.” Ssemateeka yawandiikibwa n’obugenderera bw’okugaana ekimanyiddwa nga amateeka g’Abaroma, ag’endowooza yago ey’obusookerwako esobola okwogeddwa mu ngeri empimpi nti, “omuntu abalibwa nga alina musango, okutuusa ng’akakasiddwa nti taliiko musango.”

The warning from the wilderness in 1789, represented by the Constitution, represents the warning of September 11, 2001, and not only did the burning buildings mark that history with a literal fulfillment, but the passage (speaking) of the Patriot Act also represented the warning.

Okulabula okuva mu ddungu mu 1789, okukirirwiddwa Ssemateeka, kwe kulabula okw’olunaku lwa 11 Sebutemba 2001, era si kyokka nti ebizimbe ebyaka byateeka akabonero ako mu byafaayo ng’okutuukirizibwa mu ngeri ya ddala, wabula n’okuyitibwa (okwogera) kwa Patriot Act nako kwalaga okulabula okwo.

The Patriot Act (Uniting and Strengthening America by Providing Appropriate Tools Required to Intercept and Obstruct Terrorism Act of 2001) was introduced in the United States Congress shortly after the terrorist attacks on September 11, 2001. The bill was introduced in the House of Representatives on October 23, 2001, and in the Senate on October 24, 2001. It was signed into law by President George W. Bush on October 26, 2001. The Patriot Act aimed to enhance the government’s ability to investigate and prevent acts of terrorism and expand surveillance and law enforcement powers, and it rejected the basic and fundamental principle of English law that identifies that a man is innocent, until proven guilty. It is still used today by the elite within the government to circumvent due process of law, privacy and fair trials.

Eteeka lya Patriot (Eteeka ery’okuyunga n’okunyweza Amerika ng’ewa ebikozesebwa ebituufu ebyetaagibwa okukwata n’okuzibira obuterrorisimu ery’omwaka gwa 2001) lyaleetebwa mu Konguleesi y’Amerika amangu ddala oluvannyuma lw’obulumbaganyi bw’abaterroristi obw’e September 11, 2001. Ekiteeso ky’etteeka kino kyaleetebwa mu Nyumba y’Abakiise nga 23 October 2001, ate ne mu Seneti nga 24 October 2001. Kyasayinibwa Pulezidenti George W. Bush nga 26 October 2001 ne kifuka etteeka. Eteeka lya Patriot lyagenderera okunyweza obusobozi bwa gavumenti okunoonyereza n’okuzziyiza ebikolwa by’obuterrorisimu, era ne liggaziya okulondoola n’amaanyi g’okussa mu nkola amateeka; era ne lyagaana ensonga ey’obutonde era ey’esokerwako mu mateeka g’e Bungereza egamba nti omuntu abeera taliiko musango okutuusa lwe kikakasiddwa nti aliko musango. Kikyakozesebwa ne leero abakungu abakulu mu gavumenti okwewala enkola entuufu y’amateeka, ebyama by’omuntu n’okusalirwa emisango mu bwenkanya.

We will continue this study in our next article.

Tujja okugenda mu maaso n’okunoonyereza kuno mu kyawandiiko kyaffe ekiddako.

> “What is our condition in this fearful and solemn time? Alas, what pride is prevailing in the church, what hypocrisy, what deception, what love of dress, frivolity, and amusement, what desire for the supremacy! All these sins have clouded the mind, so that eternal things have not been discerned. Shall we not search the Scripture, that we may know where we are in this world’s history? Shall we not become intelligent in regard to the work that is being accomplished for us at this time, and the position that we as sinners should occupy while this work of atonement is going forward? If we have any regard for our souls’ salvation, we must make a decided change. We must seek the Lord with true penitence; we must with deep contrition of soul confess our sins, that they may be blotted out.

> Embeera yaffe eri etya mu kiseera kino eky’entiisa n’obunyikivu? Nga kitalo, amalala agafugidde mu kkanisa, obukumpanya, obulimba, okwagala ebyambalo, obugwagwa n’okwesanyusa, n’okwegomba okuba waggulu! Ebibi byonna bino biwuggazizza amagezi, n’olwekyo ebintu eby’olubeerera tebyategeerekeddwa. Tetusaanidde kunoonya mu Byawandiikibwa, tulyoke tumanye we tuli mu byafaayo by’ensi eno? Tetusaanidde okutegeera bulungi omulimu ogukolebwa ku lwaffe mu kiseera kino, n’ekifo kye ffe nga aboonoonyi kye tusaanidde okubeeramu ng’omulimu guno ogw’okutangirirwa gukyagenda mu maaso? Bwe tuba nga tulina okufaayo konna ku bulokozi bw’emimeeme gyaffe, tulina okukola enkyukakyuka ennywevu. Tulina okunoonya Mukama n’obwenenya obw’amazima; era mu kwenenya okw’amaanyi mu mmeeme okwatula ebibi byaffe, okubanga bisangulwemu.

> “We must no longer remain upon the enchanted ground. We are fast approaching the close of our probation. Let every soul inquire, How do I stand before God? We know not how soon our names may be taken into the lips of Christ, and our cases be finally decided. What, oh, what will these decisions be! Shall we be counted with the righteous, or shall we be numbered with the wicked?

> Tetukyalina kusigala ku ttaka erijjudde obulogo. Tusemberera mangu okuggwa kw’ekiseera ky’okugezesebwa kwaffe. Ka buli mwoyo abuuze nti, Ngyimiridde ntya mu maaso ga Katonda? Tetumanyi ddi amannya gaffe galiyogerwako mu mimwa gya Kristo, ne misango gyaffe ne gisalibwawo ddala. Binaaba bitya, ayi, bino ebisaliro! Tunaabalirwa wamu n’abatuukirivu, oba tunaabalirwa wamu n’ababi?

> “Let the church arise, and repent of her back-slidings before God. Let the watchmen awake, and give the trumpet a certain sound. It is a definite warning that we have to proclaim. God commands his servants, ‘Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins.’ The attention of the people must be gained; unless this can be done, all effort is useless; though an angel from heaven should come down and speak to them, his words would do no more good than if he were speaking into the cold ear of death. The church must arouse to action. The Spirit of God can never come in until she prepares the way. There should be earnest searching of heart. There should be united, persevering prayer, and through faith a claiming of the promises of God. There should be, not a clothing of the body with sackcloth, as in ancient times, but a deep humiliation of soul. We have not the first reason for self-congratulation and self exaltation. We should humble ourselves under the mighty hand of God. He will appear to comfort and bless the true seekers.

> Ekkanisa egoloke, era enenye olw’okuddayo emabega mu maaso ga Katonda. Abakuumi bazuukuke, bafuuyire ekkondeere eddoboozi erikakafu. Kulabula okukakafu kye tulina okulangirira. Katonda alagira abaddu be nti, ‘Yogerera waggulu, towekula, gulumiza eddoboozi lyo ng’ekkondeere, olage abantu bange okumenya amateeka kwaabwe, n’ennyumba ya Yakobo ebibi byabwe.’ Okuwuliriza kw’abantu kiteekwa okufunibwa; bwe kitasoboka, okukola kwonna kuba kwa bwereere; newaakubadde singa omulayika wava mu ggulu n’akka n’ayogera nabo, ebigambo bye tebyandigasa bingi okusinga ng’aba ayogerera eri omufu. Ekkanisa eteekwa okuzuukuka mu kukola. Omwoyo wa Katonda tajja kuyingira okutuusa lwe ye ategese ekkubo. Wabeewo okunoonya omutima mu nnyiikivu. Wabeewo okusaba okutabaganye era okunyikira, era mu kukkiriza okweyimiriza ku bisuubizo bya Katonda. Wabeewo, si kwambaza omubiri olugoye olw’ennaku nga bwe baakolanga edda, naye okwetowaza okuzama mu mwoyo. Tetulina na nsonga n’emu ey’okweesiima newaakubadde okwejjuza. Twewetowaze wansi w’omukono ogw’amaanyi ogwa Katonda. Anaalabikira okubagumya n’okubawa omukisa abo abanoonya mu mazima.

> “The work is before us; will we engage in it? We must work fast, we must go steadily forward. We must be preparing for the great day of the Lord. We have no time to lose, no time to be engaged in selfish purposes. The world is to be warned. What are we doing as individuals to bring the light before others? God has left to every man his work; everyone has a part to act, and we cannot neglect this work except at the peril of our souls.

> Omulimu guli mu maaso gaffe; tujja kwetabamu? Tulina okukola mangu, era tulina okugenda nga tutereera mu maaso. Tulina okubeera nga tuteekateeka olunaku olukulu lwa Mukama. Tetulina budde bwa kufiirizza, wadde budde bwa kwetaba mu bintu eby’okwefaako bokka. Ensi erina okulabulwa. Ffe nga muntu omu n’omu tukola ki okuleta omusana mu maaso g’abalala? Katonda awadde buli muntu omulimu gwe; buli omu alina ekitundu ky’okukola, era tetuyinza kulirabira omulimu guno okujjako nga tuteeka emyoyo gyaffe mu kabi.

> “O my brethren, will you grieve the Holy Spirit, and cause it to depart? Will you shut out the blessed Saviour, because you are unprepared for his presence? Will you leave souls to perish without the knowledge of the truth, because you love your ease too well to bear the burden that Jesus bore for you? Let us awake out of sleep. ‘Be sober, be vigilant; because your adversary the Devil, as a roaring lion, walketh about, seeking whom he may devour.’” Review and Herald, March 22, 1887.

> Ai baganda bange, munaakuwaza Omwoyo Omutukuvu ne mumugoba? Munaamuggalira ebweru Omulokozi ow’omukisa, kubanga temweyetegekedde okwaniriza okubeera kwe? Munaaleeka emmeeme okuzikirira nga tezirina kumanya kw’amazima, kubanga mwagalira ddala nnyo obuwummu bwammwe okutuusa ne mugaana okwetikka omugugu gwe Yesu yatikkira ku lwammwe? Ka tugolokoke okuva mu tulo. ‘Mube mwegendereza, mukeerenga; kubanga mulabe wammwe Setaani, ng’empologoma enkalakalira, atambula ng’akwetooloola ng’anoonya gwe yalimira.’ Review and Herald, March 22, 1887.

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