Article

# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Eighteen

Ekitabo kya Yoweeri n'Ekkanisa y'Abadiventisi Ab'Olunaku Olw'Omusanvu ey'e Laodikiya - Ennamba kkumi n'omunaana

Number Eighteen

Ennamba kkumi na munaana

Author

Jeff Pippenger

Published

December 25, 2025

Formats

PDF
Word

We are considering the covenant of Abram, and have not yet addressed the element of the prophecy of Abram that has a direct connection with the opening verses of the book of Joel. Abram’s prophecy of 400 years of bondage along with Paul’s 430 years produces the prophetic structure that aligns with the 1290 years of Daniel 12:11. The 1290-year prophecy of verse eleven is the omega prophetic period of Abram and Paul’s 430-year line. This truth is an element of what is unsealed in the latter days that separates the wise and the wicked.

Tuli mu kukebera endagaano ya Abaramu, era tetunnakwata ku kitundu ky'obunnabbi bwa Abaramu ekirina enkolagana entereevu n'eminnyiriri egy'olubereberye egy'ekitabo kya Yoweeri. Obunnabbi bwa Abaramu obw'emyaka 400 egy'obuddu, wamu n'okubala kwa Pawulo okw'emyaka 430, bireeta entegeka y'obunnabbi egyenderanira n'emyaka 1290 egya Danyeri 12:11. Obunnabbi bw'emyaka 1290 obw'olunyiriri olw'ekkumi n'emu kye kiseera kya omega ky'obunnabbi ku lunyiriri lw'emyaka 430 lwa Abaramu ne Pawulo. Amazima ago ge kitundu ku ebyasumululibwa mu nnaku ez'oluvannyuma ebiyawula ab'amagezi n'ababi.

Connected with the omega prophecy of 430 years was the symbol of “four generations,” identifying a period of probationary time for the nation which held God’s chosen people in bondage. For Moses it was Egypt, for the one hundred and forty-four thousand, who sing the song of Moses, it is the history of the United States from 1798 unto the Sunday law. The United States, represented as the “earth beast” in Revelation thirteen begins as a lamb and ends speaking as a dragon. Joseph, a symbol of the Lamb, represents the period of relative peace in Egypt, until there was a new Pharaoh and the bondage began. Thus, the nation that is judged in the fourth generation, which was Egypt for Moses, is the United States. The remnant is judged at the Sunday law as typified by the plagues that culminated for the Hebrews with blood on their doorpost, and thereafter with the nation of Egypt at the Red Sea. Joseph and Moses represent a good Pharaoh and a bad Pharaoh, which for the United States is first the lamb, and then the dragon.

Okukwatagana n’obunnabbi bwa omega obw’emyaka 430, waaliwo akabonero ka ‘bika bina’, akaalaga ekiseera eky’okugezebwa eri eggwanga eryaasibira mu buddu abantu ba Katonda abalonde. Eri Musa kyali Misiri; eri abo 144,000 abayimba oluyimba lwa Musa, kye kyafaayo kya Amerika (United States) okuva mu 1798 okutuuka ku tteeka lya Sande. Amerika (United States), eriragibwa ng’ekisolo ekyava mu nsi mu Kubikkulirwa 13, ewatandikira ng’endiga era n’eggwa ng’eyogera ng’enjoka ennene. Yosefu, nga kafaananyi ka ndiga, ayimira ekiseera eky’emirembe okusinga mu Misiri, okutuusa lwe wavaawo Falaawo omuggya ne buddu ne butandika. Bwe kityo, eggwanga erisalirwa omusango mu kika eky’okuna—eryaali Misiri eri Musa—liri Amerika. Abasigaddeyo basalirwa omusango ku tteeka lya Sande, nga bwe kyafaananyizibwa mu bibonerezo ebyaggwaawo eri Abayisirayiri nga baasiiga omusaayi ku misambya gy’emyango gyabwe, era oluvannyuma ne Misiri ku Nnyanja Emyufu. Yosefu ne Musa bayimilira Falaawo omulungi ne Falaawo omubi, nga ku lwa Amerika kisooka kuba endiga, oluvannyuma ne kiba enjoka ennene.

Abram’s prophecy of judgment in the fourth generation included the fact that the close of probation is progressive, for within Moses’ fulfillment of Abram’s prophecy; not only did probation close for Egypt, but there was still time left for the Amorites to fill up their cup of probationary time—after Egypt had filled theirs. The Red Sea for Egypt was the Sunday law for the United States, and then “every other country on the globe” will “follow the example” of the United States, as represented by the Amorites post-Egypt close of probation.

Obunnabbi bwa Aburamu obw’okusalirwa omusango mu mulembe ogw’okuna bwalimu n’okulaga nti okuggala kw’ekiseera ky’okusaasirwa kuba kwa mpola mpola, kubanga mu kutuukirizibwa kwa Musa okw’obunnabbi bwa Aburamu; si kyokka nti ekiseera ky’okusaasirwa kyaggalwa e Misiri, wabula waaliwo n’ekiseera ekisigaddewo Abamori okujjuza ekikopo kyabwe eky’ekiseera eky’okusaasirwa—nga Misiri bwe yali emaze okujjuza ekyabwe. Ennyanja Emyufu eri Misiri yali nga “etteeka lya Ssande” eri Amerika, era oluvannyuma “buli ggwanga eddala ku nsi yonna” lijja “okugoberera ekyokulabirako” kya Amerika, nga bwe kikirirwa Abamori oluvannyuma lw’okuggala kwa Misiri kw’ekiseera ky’okusaasirwa.

The Amorites are one of the ten tribes that identify the world from the river of Egypt to the river of Babylon, in Abram’s covenant, and the Amorites therefore represent the nations of the world, who close their individual probation as nations, after the Sunday law in the United States. The Amorites are the biblical symbol of judgment closing upon the world, and it happens in the third and fourth generation. The Red Sea is the symbol of the close of probation for the United States, and the Amorites represent the nations progressively closing their probation until human probation closes. Therefore, the Amorites are a symbol of the period of the Sunday law crisis at the Red Sea unto the deliverance of the east wind, when the path of deliverance is opened to God’s people.

Abaamoli be bamu ku bika kkumi ebyogerebwa mu ndagaano ya Abulaamu, ebiraga ensi okuva ku mugga gwa Misiri okutuuka ku mugga gwa Babulooni; era n’olwekyo Abaamoli bayimirira amawanga g’ensi, agaggala buli kamu ekiseera kyalyo eky’okugezesebwa ng’eggwanga, oluvannyuma lw’etteeka lya Sande mu United States. Abaamoli be kifaananyi kya Bayibuli ekiraga okuggala kw’okusala omusango ku nsi, era kino kiba mu mulembe ogw’esatu n’ogw’okuna. Ennyanja Emyufu ye kifaananyi eky’okuggala kw’ekiseera eky’okugezesebwa kwa United States, era Abaamoli bayimirira amawanga nga mpola mpola baggalira awo ekiseera kyabwe eky’okugezesebwa okutuusa lw’eggwaawo ekiseera ky’obugezesebwa bw’abantu bonna. Lw’ekyo, Abaamoli babeera ekifaananyi eky’ekiseera eky’ekikangabwa ky’etteeka lya Sande ku Ennyanja Emyufu okutuuka ku kununulibwa okuleetebwa empewo ey’Obuvanjuba, nga ekkubo ery’okununulibwa libikkuliddwa eri abantu ba Katonda.

But Abram’s prophecy not only addresses the fourth generation in terms of the United States as Egypt, and the world as the Amorites, it more importantly places the generation of God’s people who cross the Red Sea as a “fourth generation.” When we dredge up, what we can dredge up, from the understanding of “four generations” in Abram’s first step of three steps, we will consider the second and third steps of Abraham’s covenant. The second step is chapter seventeen, and the third step is of course—chapter twenty-two.

Naye obunnabbi bwa Abulaamu tebuyogera ku “ddira ery’okuna” bwokka nga butwala Amerika ng’e Misiri n’ensi yonna ng’Abamoli; wabula busukka awo ne buteeka ddira ly’abantu ba Katonda abaayita mu Nnyanja Emyufu ng’ “ddira ery’okuna.” Bwe tuggyamu, kye tusobola okuggyamu, okuva mu kutegeera “ddira ery’okuna” mu mutendera ogusooka ogw’emitendera esatu gya Abulaamu, tujja okutunuulira omutendera ogw’okubiri n’ogw’okusatu ogw’endagaano ya Ibulayimu. Omutendera ogw’okubiri gwe Essuula ey’ekkumi n’omusanvu, ate ogw’okusatu—nga bwe kimanyiddwa—gwe Essuula amakumi abiri mu bbiri.

In Daniel chapter twelve, three prophetic periods are identified, and they all represent prophetic time that ceased in 1844. Those three periods are unsealed in the latter days, and those three periods represent the increase of knowledge that befalls God’s people in the latter days. Christ as the man in linen, sets forth the first of the three prophetic periods in verse seven, and in so doing, He aligns Himself with the angel of Revelation ten, who stands not upon the water, but upon the earth and the sea.

Mu ssuula ey’ekkumi n’ebiri eya Daniyeri, wabalambululwamu ebiseera ebisatu eby’obunnabbi, era byonna biraga ebbanga ly’obunnabbi eryaggwaawo mu mwaka gwa 1844. Ebisera ebisatu ebyo bivumbulwa mu nnaku ez’oluvannyuma, era biraga okwongera kw’amagezi okutuukako abantu ba Katonda mu nnaku ez’oluvannyuma. Kristo, nga omusajja ayambadde ekyambalo ekya linena, ateekaawo ekisooka ku bisera ebisatu eby’obunnabbi mu olunyiriri olw’omusanvu, era mu bw’akola bwe atyo, yeegatta ne malayika ow’Okubikkulirwa essuula eya kkumi, atayimiridde ku mazzi, wabula ku nsi ne ku nnyanja.

> And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:5, 6.

> Era malayika gwe nnalaba ng’ ayimiridde ku nnyanja ne ku nsi, n’ayimusa omukono gwe eri eggulu, n’alayira eri oyo abeerawo emirembe n’emirembe, eyatonda eggulu n’ebirimu, n’ensi n’ebirimu, n’ennyanja n’ebirimu, nti obudde tebukyalibaawo. Okubikkulirwa 10:5, 6.

In verse seven of chapter twelve the man in linen also swears by Him that lives forever.

Mu lunyiriri olw’omusanvu olw’essuula ey’ekkumi n’ebiri, omusajja ayambadde ekyambalo kya lineni era alayira ku oyo abeerawo emirembe gyonna.

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth forever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:7.

> Era ne mpulira omusajja eyali ayambadde ebugoye, eyali ku mazzi ag'omugga, nga ayimusa omukono gwe ogwa ddyo n'ogwa kkono eri eggulu, n'alayira ku oyo abeera emirembe gyonna nti kiribeera ebbanga, n'ebibanga bibiri, n'ekitundu; era bw'anaaba amaze okusaasaanya amaanyi g'abantu abatukuvu, ebyo byonna binaaba bimaliriziddwa. Danyeri 12:7.

We are informed by inspiration that the same line of prophecy located in the book of Daniel is taken up in the book of Revelation, and the Millerite understanding is that these two descriptions are parallel passages of Christ. Christ as the Angel with the little book, identifying the end of the application of prophetic time in 1844 in the book of Revelation, and Christ as the Man in linen in the book of Daniel, identifying that when the Sunday law in the United States arrives, all the marvels of Daniel’s final vision would be finished. Within that sacred history, which precedes and culminates at the Sunday law, God’s people were to be scattered for a period represented by the symbol of 1260. The period of scattering that precedes the Sunday law is set forth in Revelation chapter eleven where Moses and Elijah are slain and are dead in the street for three and a half days, which is a symbol of 1260.

Tutegeezebwa mu bulagirizi bw’Omwoyo Omutukuvu nti omusono gumu gw’obunnabbi oguli mu kitabo kya Danyeri guddiddwamu mu kitabo ky’Okubikkulirwa, era okutegeera kw’Abamillerite kwe nti enjogerezo zino ebbiri ziba ebyawandiikibwa ebifaanaganya ebimulaga Kristo. Kristo nga Malayika alina ekitabo ekitono, ng’alaga nti okukozeebwa kw’ebiro eby’obunnabbi kwaggwa mu 1844 mu kitabo ky’Okubikkulirwa; era Kristo ng’Omusajja ayambadde ebyambalo eby’lineni mu kitabo kya Danyeri, ng’alaga nti bwe liteekebwa etteeka lya Sande mu United States, ebyewuunyo byonna eby’Olulabirirwa olw’enkomerero lwa Danyeri byandibadde bimaliriziddwa. Mu byaafaayo ebitukuvu ebyo, ebyasooka era ne bituukirira ku tteeka lya Sande, abantu ba Katonda baali bagenda okusasanyizibwa okumala ekiseera ekiragirwa n’akabonero ka 1260. Ekiseera eky’okusasanyizibwa ekisooka etteeka lya Sande kilambikiddwa mu Okubikkulirwa essuula 11, aw’eyo Musa ne Eriya battibwa ne babeera bafu mu luguudo okumala ennaku ssatu n’ekitundu, ekyo nga ky’akabonero ka 1260.

In verse seven, the man in linen identifies that when the scattering of the power of the holy people has finished its three-and-a-half days, the “marvels” that befall God’s people of the latter days shall be finished. We closed the last article with Sister White’s commentary on Zechariah chapter three. The first sentence stated, “Zechariah’s vision of Joshua and the Angel applies with peculiar force to the experience of God’s people in the closing scenes of the great day of atonement.” In the chapter, and in the inspired commentary of Sister White upon the chapter, the one hundred and forty-four thousand are the “men wondered at.” The “wonders” of Daniel’s last vision that are completed by the Sunday law, are the “wonders” associated with the sealing of God’s people.

Mu lunyiriri olw’omusanvu, omusajja ayambadde ebyambalo bya lineni alambulula nti bwe kumala ennaku ssatu n’ekitundu okusaasaanyizibwa kw’amaanyi g’abantu abatukuvu, “ebyewuunyo” ebigwira abantu ba Katonda ab’ennaku ez’oluvannyuma binaabeera biwedde. Twatiriza ekiwandiiko ekyasembayo n’ennyonnyola ya Sister White ku Zekkaliya essuula ey’okusatu. Ekigambo ekyasooka kyagamba nti, “Okwolesebwa kwa Zekkaliya okw’a Yoswa ne Malayika kukwatira ddala nnyo ku by’okutuukako by’abantu ba Katonda mu biseera eby’okuggalawo eby’olunaku olukulu lw’okutangirizibwa.” Mu ssuula eno, era ne mu nnyonnyola ya Sister White eyasikirizibwa ku ssuula eno, 144,000 be “abasajja ab’alabirwamu ebyewuunyo.” Ebyewuunyo eby’omu kwolesebwa kwa Danyeri okwasembayo, ebituukirizibwa bwe wabaawo etteeka lya Sande, bye bimu n’ebyewuunyo ebikwatagana n’okuteekebwako akabonero ku bantu ba Katonda.

Daniel chapter twelve provides the light that seals the one hundred and forty-four thousand in the latter days. That light is represented by three prophetic periods, that were all identified and established as truth in the Millerite history. The three periods are presented in three verses and are three pillars which hold up the structure of truth. The structure of truth is held up with a three-step process. That process of three steps, is represented within the passage of nine verses (4–12), by the three verses which present prophetic time. Those three prophetic periods, when approached from the foundational Millerite understanding, produce three symbolic periods that are defined in agreement with the Millerite understanding, but do not apply the element of time.

Danyeri omutwe ogw’ekkumi n’ebiri awa omusana oguteekawo akabonero ku 144,000 mu nnaku ez’enkomerero. Omusana ogwo guyimirizibwa ebiseera ebisatu eby’obunnabbi, ebyonna ebyalondebwa ne biteekebwawo ng’amazima mu byafaayo by’Abamillerite. Ebiseera ebisatu bino biweereddwa mu nnyiriri ssatu era by’emigogo esatu egiyimiriza omuzimba gw’amazima. Omuzimba gw’amazima guyimirizibwa ku nkola y’emitendera esatu. Enkola eyo ey’emitendera esatu eri mu kitundu kya nnyiriri mwenda (4–12), era eweereddwa mu nnyiriri ssatu eziraga obudde bw’obunnabbi. Ebiseera ebisatu eby’obunnabbi ebyo, bwe bitunulirwa okuva ku ntegeera ey’ensinzi ey’Abamillerite, bivaamu ebiseera ebisatu eby’efaananyi ebisobanuddwa nga bikwatagana n’okutegeera kw’Abamillerite, naye tebikozesa nsonga y’obudde.

The three periods are located within the very passage of Scripture that defines ‘the process of prophecy being sealed up—and then unsealed,’ including the classic biblical description of a threefold testing process. The nine verses that begin with Daniel being told to seal up his book, are the very verses where the three periods are set forth, and in those nine verses the purification process that is accomplished when truth is unsealed is expressed as “purified, made white and tried.” The three periods in the three verses are the increase of knowledge, at the time of the end, in the latter days, that represent the final testing and sealing process of God’s covenant people. That history is where the symbolic “marvels” that befall God’s people in the latter days are set forth. Please read this paragraph again.

Ebiseera ebisatu biri mu kitundu ky’Ebyawandiikibwa Ebitukuvu ekitegeeza ‘enteekateeka ey’obunnabbi okuggalibwa, oluvannyuma ne buggulwawo,’ era nga kirimu n’enjogerero ey’ennono ey’eBayibuli ku nteekateeka y’okugezebwa emirundi esatu. Ensulo mwenda ezitandika nga Daniyeri agambibwa okuggalira ekitabo kye, ze zennyini mwe zaalambikiddwa ebiseera ebisatu; era mu nsulo ezo mwenda, enteekateeka y’okutukuza erituukirira bwe mazima gabbikkulibwa eyogerwa ng’ ‘okutukuzibwa, okufuulibwa kyeeru, n’okugezebwa.’ Ebiseera ebisatu ebyo ebiri mu nsulo ssatu bye: okweyongera kw’amagezi, ekiseera eky’enkomerero, n’ennaku ez’oluvannyuma—ebiraga okukebera okw’enkomerero n’enteekateeka ey’okuteekebwako akabonero ku bantu ba Katonda ab’Endagaano. Ebyafaayo ebyo we walambikibwa ‘ebyewuunya’ eby’ekifaananyi ebibatuukako abantu ba Katonda mu nnaku ez’oluvannyuma. Nsaba osome akatundu kano nate.

The three periods, in the three verses in the passage of nine verses, represent the climax of the book of Daniel, and the climax represented there is the climax of the internal prophetic line; it is the story of how a rock gets “cut” out of a mountain, without hands, which is the story of the remnant. That internal line is represented in chapters ten and twelve, and the climax of the external line of prophecy is in the closing verses of chapter eleven, and the first few verses of Daniel twelve.

Emitendera esatu, egyogerwako mu nnyiriri ssatu mu kitundu ky’ebyawandiiko ekirimu ennyiriri mwenda, giyimirira entikko y’ekitabo kya Danyeri, era entikko eyo eriragiddwa eyo ye ntikko y’omusonge gw’obunnabbi gw’omunda; ye emboozi y’engeri ejjinja bwe "lisalibwa" okuva ku lusozi nga si na mikono, era eyo ye emboozi y’abasigaddewo. Omusonge ogwo ogw’omunda guyimirizibwa mu ssuula kkumi ne kkumi n’ebiri, ate entikko y’omusonge gw’obunnabbi ogw’ebweru eri mu nnyiriri ez’oku nkomerero ez’omu ssuula kkumi n’emu, n’ezimu ku nnyiriri ezasooka ez’omu Danyeri essuula kkumi n’ebiri.

Those three periods are also the climax of the visions of both the Ulai and Hiddekel river’s testimony, and the three verses include a prophetic period that represents the climatic fulfillment of the covenant time prophecy that provides both Abram and Paul as witnesses. Jesus, as the Man in linen is in verse seven, walking upon the water. In verse eleven two voices, which are also the voice of Christ, Abram and Paul stand to testify. In verse twelve the history of the sealing of God’s people is represented, for the one hundred and forty-four thousand are virgins, and virgins experience the parable of the ten virgins, and the blessing in verse twelve is upon those who wait. Those who wait in the parable, and who are “blessed,” are those who receive the garment that allows them to enter into the marriage, when the door is closed.

Ebiseera bisatu ebyo era bye bituuka ku ntikko y’ebyolesebwa eby’obujulizi bw’emigga gyombi Ulai ne Hiddekel, era ebitundu bisatu by’ebyawandiikibwa birimu ekiseera eky’obunnabbi ekiraga okutuukirizibwa okw’omu ntikko kw’obunnabbi bw’ebiseera bw’endagaano, okuleeta Abram ne Paul nga bajulizi. Yesu, nga ye Musajja ayambadde olugoye olw’oluliri, ali mu kitundu eky’omusanvu, ng’atambulira ku mazzi. Mu kitundu eky’ekkumi n’emu, wabaawo eddoboozi ebbiri—nga bino bye ddoboozi lya Kristo—Abram ne Paul bayimirira okujula. Mu kitundu eky’ekkumi n’ebiiri, ebyafaayo eby’okuteekebwako akabonero kw’abantu ba Katonda biyimirizibwa, kubanga emitwalo kkumi n’ena mu enkumi nnya bali abawere, era abawere be bayitamu olugero lw’abawere kkumi, ate omukisa oguli mu kitundu eky’ekkumi n’ebiiri guli ku abo abalindirira. Abo abalindirira mu lugero, era “abalina omukisa,” be bafuna engoye ezibakkiriza okuyingira mu mbaga y’obugole, oluggi bwe luggala.

In verse seven, Jesus is walking upon the water, which produces fear, but Peter determines to believe and begins to walk and give God glory, but Peter is often a symbol of both classes, and the glory is turned back to fear, as his hour of judgment arrived. The first period located in verse seven, represents the first angel’s message. Jesus is upon the waters, a symbol of fear and the first angel. Then Jesus identifies a period where He will glorify His people in advance of the judgment of the Sunday law. All three elements of the three angels are within verse seven, for verse seven is the first of three verses that represent the three angels.

Mu kitundu eky’omusanvu, Yesu atambulira ku mazzi, ekyo ne kireeta entiisa, naye Peetero asalawo okukkiriza era n’atandika okutambula n’awa Katonda ekitiibwa; naye Peetero emirundi mingi abeera akabonero k’ebika byombi, era ekitiibwa ne kikyuka ne kiba ntiisa, bwe yatuuka ku ssaawa ye ey’okusalirwa omusango. Ekiseera ekisooka ekiri mu kitundu eky’omusanvu kiruimira obubaka olw’olubereberye lw’omulayika. Yesu ali ku mazzi, ekifaananyi ky’entiisa n’omulayika asooka. Oluvannyuma Yesu alaga akaseera mwe alitukuza abantu be nga tekunnaba kutuuka okusala omusango ogw’etteeka lya Ssande. Ebitundu byonna ebisatu eby’obubaka bw’abalayika abasatu biri mu kitundu eky’omusanvu, kuba ekitundu eky’omusanvu kye kisooka ku bitundu bisatu ebiruimira abalayika abasatu.

Verse eleven provides a ‘doubling’ with its omega testimony to the alpha voices of Abram and Paul. Their “doubled” voices merge to set forth the covenant time prophecy, and verse eleven fulfills the prophecy as the omega, by identifying the prophetic period that concludes with the fall of Babylon in 1798, and thus typifies the fall of Babylon when Michael stands up in the latter days. In verse eleven we have a doubling of prophets, and a period that represents two falls of Babylon, thus representing the second angel’s message that announced that, “Babylon is fallen is fallen.”

Olunyiriri olw’ekkumi n’emu luleeta 'okuddiramu kabiri', nga luba obujulizi bwa Omega eri amaloboozi ga Alpha ag’a Abramu ne Pawulo. Amaloboozi gaabwe ag’okuddiramu kabiri gagattika okulaga obunnabbi bw’ebiseera obw’endagaano, era olunyiriri olw’ekkumi n’emu lutuukiriza obunnabbi nga Omega, olw’okulaga ekiseera eky’obunnabbi ekiggwaawo n’okugwa kwa Babulooni mu mwaka gwa 1798; era bwe kityo lubeera ekifaananyi ky’okugwa kwa Babulooni Mikaeri bw’ayimirira mu nnaku ez’oluvannyuma. Mu olunyiriri olw’ekkumi n’emu tulabamu okuddiramu kabiri kwa bannabbi, era n’ekiseera ekikiikirira okugwa kwa Babulooni emirundi ebiri, nga bwe kityo kikiikirira obubaka bwa malayika ow’okubiri ogw’eyalangirira nti, "Babulooni agudde, agudde."

Verse seven is the first angel’s message, and verse eleven is the second angel’s message and verse twelve, which is Daniel 12*12 or Daniel 144, is about the distinction between the wise and foolish, which is accomplished in the judgment process that ends with the manifestation of character at the crisis of judgment. Verse twelve is the third angel’s message identifying how the world is divided into two classes, and the counterpart of the third angel’s external portrayal of that very division, is the internal division of the third angel represented in verse twelve. Verse seven, eleven and twelve are the message of the three angels and the verses are the light that is unsealed in the latter days. These three verses unsealing in the latter days aligns with Revelation chapter ten.

Olunyiriri olw’omusanvu lwe bubaka bw’om Malaika asooka, ate olunyiriri olw’ekumi n’emu lwe bubaka bw’om Malaika ow’okubiri; era olunyiriri olw’ekumi n’ebiri, olwa Danyeri 12*12 oba Danyeri 144, luyogera ku kuwawula wakati w’abagezi n’abasiru, okw’okuviiramu mu nkola y’omusango egamalira ku kulabika kw’emize mu kiseera eky’omutawaana gw’omusango. Olunyiriri olw’ekumi n’ebiri lwe bubaka bw’om Malaika ow’okusatu obulambulula engeri ensi gy’egabiddwaamu ebika bibiri, era ekikwatagana n’okulaga okw’ebweru okw’om Malaika ow’okusatu ku kugabika okwo kennyini, kye kugabika okw’omunda kw’om Malaika ow’okusatu okuragiddwa mu linyiriri erya kkumi n’ebiri. Olunyiriri olw’omusanvu, olw’ekumi n’emu n’olw’ekumi n’ebiri ge bubaka bw’Abamalayika abasatu, era ennyiriri ezo ze musana oguggulwawo mu nnaku ez’oluvannyuma. Okuggulwawo kw’ennyiriri zino ssatu mu nnaku ez’oluvannyuma kwe kugenderana n’Ekitabo ky’Okubikkulirwa essuula ey’ekkumi.

Christ as the mighty angel, as well as the Lion of the tribe of Judah in chapter ten, cried as a “lion” and His roar produced seven thunders which were sealed up, as was Daniel chapter ten. They are parallel passages. For this reason, the three periods in chapter twelve, are also the seven thunders of Revelation ten.

Kristo ng'omalayika ow'amaanyi, era ng'Empologoma ey'ekika kya Yuda mu kitundu eky'ekkumi ky'Okubikkulirwa, yekaaba ng'empologoma, era okukaaya kwe kwaleeta ebikubankuba musanvu ebyaggalwawo, nga bwe kyali mu Danyeri ekitundu eky'ekkumi. Biri ebyawandiikibwa ebifaanagana. Olw'ensonga eyo, ebiseera ebisatu ebiri mu kitundu eky'ekkumi n'abiri nabyo bye bikubankuba musanvu eby'Okubikkulirwa ekitundu eky'ekkumi.

The “seven thunders” are simply another expression of Christ as Alpha and Omega, for the primary symbolism of the “seven thunders,’ is that it represents a “delineation of events” which took place from 1798 unto 1844 that is repeated in “future events” that “will be disclosed in their order” in the history of the one hundred and forty-four thousand. The “seven thunders” are therefore a symbol of Alpha and Omega; who is also the beginning and the ending; the first and the last, the foundation and the temple; the cornerstone and the capstone—the seven thunders.

‘Ebibwatuka by’enkuba musanvu’ byokka biba enjogera endala eyogera ku Kristo ng’Alufa ne Omega, kubanga akabonero akasinga obukulu ak’ ‘ebibwatuka by’enkuba musanvu’ ke kano: kiyimirira nga ‘enkoola y’ebintu’ ebyatuuka okuva mu 1798 okutuuka mu 1844, era nga kino kijja kuddamu mu ‘bintu eby’omumaaso’ ‘ebiribikkulirwa mu mpangirire yaabyo’ mu byafaayo by’abantu emitwalo kkumi n’ennya n’enkumi nnya. Noolwekyo, ‘ebibwatuka by’enkuba musanvu’ kye kabonero ka Alufa ne Omega; ye era entandikwa n’enkomerero; asooka n’asembayo, omusingi ne yeekaalu; ejjinja ery’omu nsonda n’ejjinja ery’oku ntikko—‘ebibwatuka by’enkuba musanvu’.

The light of the three symbolic periods in Daniel twelve must align with the light of the seven thunders, for they are the identical prophetic line. In the first period Christ holds both hands to heaven, as He does with one hand in Revelation ten. In Revelation ten, His hand becomes the symbol of the end of the application of prophetic time, marking the transition from prophetic time periods to simply prophetic periods. That transition of the major prophetic rule employed by the Millerites, was typified by the major transition from literal to spiritual in the time of Christ.

Ekitangaala ky’ebiseera ebisatu eby’ekifaananyi mu Danyeri ekkumi n’abiri kirina okwatagana n’ekitangaala ky’ebibwatuka musanvu, kubanga bye bimu ddala mu lunnyiriri lw’obunnabbi olumu. Mu kiseera ekisooka Kristo ayimusa emikono gye gyombi eri ggulu, nga bw’akola n’omukono gumu mu Okubikkulirwa ekkumi. Mu Okubikkulirwa ekkumi, omukono gwe gufuuka akabonero ak’okukoma kw’okukozesebwa kw’ebbanga ly’obunnabbi, nga kulaga okukyusibwa okuva ku biseera by’ebbanga ly’obunnabbi okudda ku biseera bya bunnabbi byokka. Okukyusibwa okwo ku tteeka erikulu ery’obunnabbi eryakozesebwa Abamillerite, kwafaananizibwa okukyusibwa okukulu okuva ku butuufu okudda mu mwoyo mu kiseera kya Kristo.

The apostle Paul was raised up to establish the major prophetic rule connected to the prophetic line of a chosen people. At the very beginning of spiritual Israel, a major prophetic rule is established that redefines the very covenant itself. From then on to be a child of Abraham, it was to be a child of Abraham by faith, not blood. That prophetic principle was put in place primarily through the pen of Paul, who in this regard typified Christ in Revelation chapter ten, changing and ending the prophetic application of time in 1844.

Omutume Pawulo yasinzibwawo okuteekawo ekiragiro ekikulu ky’obunnabbi ekikwatagana n’olunyiriri lw’obunnabbi lw’abantu abaalondebwa. Mu ntandikwa ddala ya Isiraeri ey’Omwoyo, wateekebwawo ekiragiro ekikulu ky’obunnabbi ekirambika bupya endagaano yennyini. Okuva olwo, okubeera omwana wa Ibulayimu kyali okubeera omwana wa Ibulayimu mu kukkiriza, si lwa musaayi. Ekiragiro ekyo ky’obunnabbi kyateekebwawo nnyo okuyita mu kalamu ka Pawulo, eyalabika mu nsonga eno ng’ekifaananyi kya Kristo mu Kubikkulirwa essuula ey’ekkumi; era Kristo ye yalangirirwa ng’akyusa ne n’akomya enkozesa y’ebiseera mu bunnabbi mu mwaka gwa 1844.

The covenant with mankind is represented by the rainbow and the Ark of Noah represents a period of time, before and after the flood, when there was no distinctly identified chosen people. The calling of Abraham represented a major and significant change in the prophetic relation of God with mankind. The covenant made with Abraham represented a major shift in line of covenant history, and in doing so it typified the major shift from literal to spiritual in the days of Paul, and from time application to no time application in 1844.

Omukolokote ayimirira endagaano n’abantu, era Eryato lya Nuu liyimirira ekiseera, nga tebannaba kutuuka amataba era nga gaawedde, nga tewaali ggwanga ly’alondedwa kimanyiddwa n’obukakafu. Okuyitibwa kwa Ibulayimu kwalaga enkyukakyuka enkulu era ey’amaanyi mu nkolagana y’obunnabbi ya Katonda n’abantu. Endagaano eyakolebwa ne Ibulayimu yalaga enkyukakyuka enkulu mu olunyiriri lw’ebyafaayo by’endagaano, era mu ngeri eyo yafaananyiriza enkyukakyuka enkulu okuva ku nnyukuta okutuuka ku Mwoyo mu nnaku za Pawulo, era okuva ku kuteekawo ebiseera okutuuka ku butabaawo kwa kuteekawo ebiseera mu 1844.

The first shift in God’s covenant with mankind was the Garden, and the pronounced change was the restrictions upon the tree of life and it also produced a change of clothing, from spiritual light to literal lambskin. The next major shift in covenant history is the flood, which Noah represents, as did Adam in the first major covenant shift. Then the shift to a chosen people with Abram, that led to Moses, who introduces the prophetic principles that a day represents a year. That principle is valid until 1844, when there was another major covenant shift. At the great epochs of covenant history there is always a major shift in a principle of God’s prophetic Word. That shift during the history of the one hundred and forty-four thousand is that Alpha Omega is the Truth. Alpha and omega is the principle that the end is always illustrated with the beginning in God’s Word. Attached to that principle of alpha and omega, is the threefold structure of the Hebrew word “truth.”

Enkyukakyuka eyasooka mu ndagaano ya Katonda n’abantu yali Olusuku, era enkyukakyuka eyategeerekeka bulungi yali okukomererwa ku muti gw’obulamu, era ne yavaamu enkyukakyuka mu ebyambalo, okuva ku musana ogw’eby’omwoyo okutuuka ku ebyambalo eby’amaliba g’endiga eby’omu mubiri. Enkyukakyuka ennene eyaddirira mu byafaayo by’endagaano yali amataba, egyayimiririrwa Nuu, nga bwe kyakolebwa Adamu mu nkyukakyuka eyasooka ennene mu ndagaano. Ate ne wabaawo enkyukakyuka eyatandika ne kulondwawo kw’abantu okwa Abramu, ne gituuka eri Musa, eyaleeta etteeka ly’obunnabbi nti olunaku luyimirira omwaka. Etteeka eryo lyakolera okutuusa mu 1844, lwe wabbawo enkyukakyuka endala ennene mu ndagaano. Mu biseera ebikulu eby’ebyafaayo by’endagaano, bulijjo wabaawo enkyukakyuka ennene mu tteeka ly’Ekigambo kya Katonda eky’obunnabbi. Enkyukakyuka eyo mu byafaayo bya 144,000 kwe kulaga nti Alufa n’Omega kye Mazima. Alufa n’Omega kye tteeka ekiraga nti enkomerero bulijjo eragirwa ku ntandikwa mu Kigambo kya Katonda. Era ku tteeka eryo erya Alufa n’Omega kuyungiddwako entegeka ey’ebitundu bisatu ey’ekigambo ky’Olwebbulaniya "amazima".

The major prophetic shift during the history of the remnant is directly represented in each of the major covenant histories, and so too in other lines of truth. The “key” that is laid upon Eliakim in Isaiah 22:22 is the same key given to Peter at Panium in Matthew sixteen. That key is given to the Philadelphian church, and it was William Miller who was given the key that allowed him to connect with the very day for a year principle that had been recorded by Moses during the history of Moses, which typified the history of the Millerites. Miller’s connection with Moses prophecy was represented by Paul’s connection with Abram’s prophecy. And why shouldn’t Miller connect with Moses, Moses salvation in an ark had connected with Noah salvation in an ark in order to tie both covenants together. The shifts of prophetic application that begin in Eden identify that a major revelation of prophetic light is identified in the history of the final covenant people—the one hundred and forty-four thousand. I contend that the major prophetic shift is represented with the seven thunders, which are directly connected with the three periods in Daniel chapter twelve and these are only recognized when applying the principles of alpha and omega upon a line upon line application that stands upon the three-step structure of truth.

Okukyuka okunene mu bunnabbi mu byafaayo by’abasigaddewo kuyimirizibwa butereevu mu byafaayo eby’enkalakkalira eby’endagaano buli kimu, era bwe kityo ne mu mirongo emirala gy’amazima. ‘Ekisumuluzo’ ekiteekeddwa ku Eliakimu mu Isaaya 22:22 kye kimu ekyawa Peetero e Panium mu Matayo omutwe ogw’ekkumi n’omukaaga. Ekisumuluzo ekyo kyawa ekkanisa eya Firaderufiya, era William Miller ye yakiwa ekisumuluzo ekyamukkiriza okwegatta ku tteeka ery’olunaku ng’omwaka eryaali liwandiikiddwa Musa mu byafaayo bya Musa, ebyo ebyalabiriza ebyafaayo by’Abamillerite. Okwegatta kwa Miller ku bunnabbi bwa Musa kwalabirizibwa mu kweggatta kwa Pawulo ku bunnabbi bwa Abulaamu. Era lwaki Miller teyandigattiddwa ku Musa, kubanga obulokozi bwa Musa mu kisanduuko bwagattibwa ku bulokozi bwa Nuuwa mu lyato okunyweza wamu endagaano zombi. Okukyuka mu nkozesa y’obunnabbi okutandikira mu Edeni kulaga nti okubikkulirwa okunene kw’ekitangaala ky’obunnabbi kumanyiddwa mu byafaayo by’abantu b’endagaano ey’enkomerero—144,000. Ntegeeza nti okukyuka okunene mu bunnabbi kulabikirwa mu bibwatuka omusanvu, ebyo ebigattiddwa butereevu ku biseera bisatu ebiri mu Danyeri omutwe ogw’ekkumi n’ebiri, era bino byokka bye bategeera nga bakozesa engeri ya Alufa ne Omega mu nkozesa ya ‘olunyiriri ku lunyiriri’ ey’eyimiridde ku nteekateeka ey’ebitundu bisatu ey’amazima.

In the verses that immediately precede the announcement that “time is no longer,” Christ introduced the seven thunders, which, as with the truths of Daniel twelve—were sealed up. The context for the man in linen holding up both hands in chapter twelve is the unsealing of the book of Daniel, and the context for Christ the Lion in Revelation ten is the sealing up of the seven thunders. Sister White aligns the sealing of the seven thunders with the sealing up of Daniel’s book.

Mu vesi ezikulembera mangu okulangirirwa nti "ebbanga terikyali," Kristo yaleta ebidduuma musanvu, ebyo, nga bwe kyali n’amazima g’essuula kkumi n’ebiri eya Danyeri—byaggalibwa. Ensengeka y’ebyawandiikibwa ey’omusajja ayambadde olugoye olw’olunafu ng’ayimusa emikono gyombi mu ssuula kkumi n’ebiri kwe kuggulwawo kw’ekitabo kya Danyeri, ate ensengeka ya Kristo empologoma mu Kubikkulirwa essuula kkumi ye okuggalirwawo kw’ebidduuma musanvu. Sister White akwataganya okuggalirwa kw’ebidduuma musanvu n’okuggalibwa kw’ekitabo kya Danyeri.

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> Luvannyuma lw’ebiraka bino musanvu bwe byayogera n’eddoboozi byabyo, ekiragiro kijja eri Yokaana ng’ekyajja eri Danyeri ku nsonga z’ekitabo ekitono: ‘Komya ebyo ebiraka musanvu bye byayogera.’ Ebyo bikwatagana n’ebintu eby’omu maaso ebigenda okubikkulirwa mu kulondolagana kwaabyo. The Seventh-day Adventist Bible Commentary, volume 7, 971.

The seven thunders are defined by Revelation ten and the Spirit of Prophecy and by the history of the Millerites from 1840 through to 1844, which is repeated in the history of the one hundred and forty-four thousand. In the same passage it states, “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. It was not best for the people to know these things, for their faith must necessarily be tested. In the order of God most wonderful and advanced truths would be proclaimed.” The Millerites did not understand that they were to be confronted by two disappointments, for their lack of understanding was designed to test them. The Millerites did not suspect any “advanced truths” which is to say, they did not expect any “major prophetic shifts” in covenant history.

Okubwatuka kw’enkuba okusanvu kulondoolwa mu Okubikkulirwa essuula ey’ekkumi n’Omwoyo ogw’Obunnabbi, era ne mu byafaayo by’aba Millerite okuva mu 1840 okutuuka mu 1844, ekintu ekiddamu mu byafaayo bya 144,000. Mu kitundu kye kimu kigamba nti, "Ekitangaala eky’enjawulo ekyawa Yokaana, ekyayogerwamu mu kubwatuka kw’enkuba okusanvu, kyali kulondoola ebintu ebinaabaawo wansi w’obubaka bw’omulayika ow’olubereberye n’ow’okubiri. Tekyali kirungi abantu okumanya ebyo, kubanga okukkiriza kwabwe kyetaaga okugezebwa. Mu nteekateeka ya Katonda amazima ag’ewuunyisa ennyo era agasukkiridde gandilangirirwa." Aba Millerite tebaategeera nti baali bagenda okusisinkana okusuulibwa essuubi emirundi ebiri, kubanga obutategeera kwabwe kwali kwategekeddwa okubagezesa. Aba Millerite tebaalowooza nti waliwo "amazima agasukkiridde," kye kitegeeza nti tebaalindirira "okukyuka okunene okw’obunnabbi" mu byafaayo by’endagaano.

Even though “it was not best for the” Millerite “people to know these things,” the one hundred and forty-four thousand are tested with the same history, but not by innocently misunderstanding the history, but for not understanding a history you are required to know. It is the same test, only reversed. John in Revelation ten, is first and foremost representing the one hundred and forty-four thousand and only secondarily, the Millerite movement of the first and second angels. This is recognized when you see John informed in advance of his eating the little book that it would be sweet and then bitter. It was not best for the Millerites to know what that meant, but John represents a people who know in advance what happens when the Millerites ate the little book.

Ne bwe kyali nti "te kyali kya bulungi" eri’abantu ba "Millerite" okumanya ebintu bino, aba 144,000 bakemebwa mu byafaayo bye bimu, naye si lwa kubitegeera bubi mu butamanyi obutalina musango, wabula lwa kulemwa okutegeera ebyafaayo bye musaanirwa okumanya. Kakemebwa ke kimu kyokka, nga kakyusiddwa. Yokaana mu Okubikkulirwa ekkumi, okusooka n’okusinga ddala akiikirira aba 144,000, era eky’okubiri kyokka n’akiikirira ekibiina kya Millerite eky’abamalayika ab’asooka n’ab’ookubiri. Kino kitegeerwa bw’oba olaba Yokaana ng’ategeezebwa mu maaso nti bwe yali agenda kulya ekitabo ekitono kinaamunyumira mu kamwa, oluvannyuma ne kiba kiruma mu lubuto. Tekyali kya bulungi eri aba Millerite okumanya kye kitegeeza, naye Yokaana akiikirira abantu abamanyi mu maaso ekibaawo bwe aba Millerite balya ekitabo ekitono.

> And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:9, 10.

> Ne nagenda eri omulayika, ne mmugamba nti, Mpa ekitabo ekitono. Naye n’aŋŋamba nti, Kitwale, era kilye ddala; era kijja okuwawaza olubuto lwo, naye mu kamwa kibeera kitamivu ng’omubisi gw’enjuki. Ne nziggya ekitabo ekitono mu mukono gw’omulayika, ne nkirya ddala; era kyali mu kamwa kwange kitamivu ng’omubisi gw’enjuki: era bwe nnakirya amangu ddala, olubuto lwange ne lwawawa. Okubikkulirwa 10:9, 10.

John is told in advance of the bitter-sweet experience of 1840 unto 1844, the history represented in chapter ten. That experience represented so clearly in verses nine and ten is also distinctly identified in verses two through four.

Yokaana ategeezibwa mberedde ku kuyitamu okwalimu obulumi n’essanyu okuva mu 1840 okutuuka mu 1844, ebyafaayo ebyalagirwa mu essuula ey’ekkumi. Eky’okuyitamu ekyo, ekilagiddwa bulungi ennyo mu lunyiriri 9 ne 10, kyanondeddwa ddala mu lunyiriri 2 okutuuka ku 4.

> And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:2–4.

> Era yalina mu mukono gwe ekitabo ekitono ekigguddwa; n'ateeka ekigere kye ekya ddyo ku nnyanja, n'ekya kkono ku nsi, n'akaaba n'eddoboozi eddene, ng'empologoma bw'ekaaba; era bwe yamala okukaaba, enkuba musanvu ne ziyimusa amaloboozi gaazo. Era bwe enkuba ezo musanvu zaamala okuyimusa amaloboozi gaazo, nali kumpi okuwandiika; ne mpulira eddoboozi okuva mu ggulu nga lingamba nti, Bikkira ebigambo ebyo enkuba musanvu bye zaayogera, era tobiriwandiika. Okubikkulirwa 10:2-4.

The “seven thunders” represent “a delineation of events” that would transpire under the first and second angels, and also “future events which will be disclosed in their order.” The “seven thunders” represent the truth that the history of the Millerites is repeated in the history of the one hundred and forty-four thousand, and the truths which were unsealed at the time of the end in 1798 and onward, represent an unsealing of truth in the latter days of God’s people. Jesus in Revelation ten, aligns with Jesus in Daniel twelve. In both passages the sealing and unsealing of testing truth in the latter days is set forth.

"Enkuba musanvu" ziyimirira "okulambulula ebintu ebigenda okutuukirira" ebinaaba mu bubaka bw’omalayika asooka n’owokubiri, era ne "ebigenda okujja ebinaabikkulibwa mu nteekateeka yaabyo." "Enkuba musanvu" ziyimirira amazima nti ebyafaayo by’Abamillerite by’eddamu mu byafaayo by’abantu emitwalo 144, era n’amazima agabikkulibwa mu kiseera ky’enkomerero mu 1798 ne mu myaka egiddirira, galaga okubikkululwa kw’amazima mu nnaku z’oluvannyuma ez’abantu ba Katonda. Yesu mu Kubikkulirwa essuula ey’ekkumi agwanagana ne Yesu mu Danieri essuula ey’ekkumi n’ebiri. Mu bice byombi, okubikkibwa n’okubikkulibwa kw’amazima agagezesa mu nnaku z’oluvannyuma kulambikiddwa.

Some might argue that Jesus is speaking in verse seven, but that Gabriel is speaking to Daniel in verses eleven and twelve, but it can also be understood that Jesus is speaking in all three passages. In either side of the issue, it is the voice of Christ that speaks through Daniel and the three prophetic periods in chapter twelve are the words of Christ, and He sets forth the three periods in the structure of truth. All three periods are sealed up, making them one threefold symbol.

Abamu bayinza okuteesa nti Yesu ayogera mu olunyiriri 7, naye nti Gabuliyeri ye ayogera ne Danyeri mu olunyiriri 11 ne 12; naye era kiyinzika okutegeera nti Yesu ye ayogera mu bitundu byonna bisatu. Ku ludda lwonna lw’ensonga eno, eddoboozi lya Kristo liyitira mu Danyeri, era ebiseera ebitatu eby’obunnabbi ebiri mu essuula 12 bye bigambo bya Kristo, era ye abiteekawo mu nteekateeka y’amazima. Ebiseera byonna ebitatu bisibiddwa, ne bibifuula akabonero kamu akalimu ebisatu.

Verse seven addresses the finishing of the wonders, identifying the final work of Christ in the Most Holy Place as He blots out the sins of, and seals the one hundred and forty-four thousand. The first verse identifies the “wonders” and the last of the three verses also identifies the “wonders” as those who are blessed for waiting and experiencing a first disappointment. The period in the middle identifies the rebellion of mankind during the Sunday law crisis, while also identifying the period that leads to the Sunday law as a period of preparation for the one hundred and forty-four thousand. All the verses are directly identifying “what shall befall” Daniel’s people “in the latter days.” All three verses speak to the theme of the purification of the one hundred and forty-four thousand. The first period aligns with the third period and the middle period represents the rebellion of the entire world as they march to Armageddon.

Olunyiriri olw’omusanvu luyogera ku kumalirizibwa kw’eby’amagero, nga lulambulula omulimu ogw’enkomerero ogwa Kristo mu Ekkifo Ekitukuvu Ennyo bwe asangula ebibi byabwe era n’abateekako akabonero ab’emitwalo 144,000. Olunyiriri olusooka lutegeeza "eby’amagero," era n’olusembayo mu lusatu lwo lutegeeza "eby’amagero" nga abo be bawereddwa omukisa olw’okulindirira ne bayitamu okuddirwamu essuubi okw’olubereberye. Ekiseera eky’omu wakati kiraga okujeemera kwa bantu mu kiseera ky’etteeka lya Ssande, ate era kilambulula ekiseera ekireeta etteeka lya Ssande ng’ekiseera eky’okutegekerwamu ab’emitwalo 144,000. Ennyiriri zonna zitegeeza butereevu "ebinaabatuukako" abantu ba Danieri "mu nnaku ez’oluvannyuma." Ennyiriri zonna essatu ziyogera ku mulamwa gw’okutukuza ab’emitwalo 144,000. Ekiseera ekisooka kigenderanira ne ky’okusatu, ate ekiseera eky’omu wakati kiyimirira okujeemera kw’ensi yonna nga bagenda e Amagedoni.

If those three periods are also the seven thunders, then the three verses must identify “future events, which will be [disclosed] in their order,” and those “future events” would align with the “delineation of events that transpired under the first and second angels” from 1840 to 1844. There are several truths which this movement has accepted that are distinctly different that the pioneer understanding, yet all those truths agree with the pioneer understanding. There has been a major prophetic shift from the Millerites to now. The day for a year principle is the classic example, but there are others. An example of a major prophetic shift is represented in connection with the seven thunders.

Bwe kiba nti ebiseera ebisatu ebyo nabyo bye “amagududuma musanvu,” olwo ebitundu ebisatu by’ekyawandiikibwa biteekwa okulambulula “ebintu ebigenda okubaawo, ebiriba [birambululibwa] mu mpangirire yaabyo,” era “ebintu eby’omu maaso” ebyo byandikwatagana ne “okulondoola ebintu ebyatuuka wansi w’omulayika ow’olubereberye n’ow’okubiri” okuva mu 1840 okutuuka mu 1844. Waliwo amazima agamu ag’ekibiina kino kyakkirizza agawukana ddala ku ntegeera ey’abatandisi, naye amazima ago gonna gakwatagana n’entegeera ey’abatandisi. Wabaddewo okukyuka okunene okw’obunnabbi okuva ku bawagizi ba Miller okutuusa leero. Eky’okulabirako ekya bulijjo kye “entegeera ey’okutaputa egamba nti olunaku luba mwaka,” naye waliwo ebirala. Okulabirako kw’okukyuka okunene okw’obunnabbi kulabikira mu kwe kikwata ku magududuma musanvu.

After John was told in the last verse of chapter ten that he must prophesy again, thus emphasizing that the history of chapter ten represented both the movement of the Millerites and the one hundred and forty-four thousand, he was given a rod to measure the temple, but he was told to leave off the courtyard.

Oluvannyuma Yokaana bwe yagambibwa mu lunyiriri olusembayo lw’essuula ey’ekkumi nti alina okulagula nate, nga bwe kinyweza nti ebyafaayo eby’omu ssuula ey’ekkumi byakiikirira byombi ekibiina kya Millerites n’aba 144,000, yaweebwa omuggo ogw’okupima yeekaalu, naye n’agambibwa alekerewo oluggya.

> And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

> Era ne mpiwa ekikoola ekifaanana omuggo; malayika n’ayimirira, n’agamba nti, Yimirira, opime yeekaalu ya Katonda, n’ekyoto, n’abo abasinza omwo. Naye oluggya oluli ebweru wa yeekaalu oluleke, tolupime; kubanga luweereddwa bannaggwanga: era ekibuga ekitukuvu balikikandagiriranga wansi emyezi amakumi ana mu bbiri. Okubikkulirwa 11:1, 2.

When measuring the temple in post-1844, John is told to leave off the Gentiles who are represented as the courtyard. This illustration in 1844 was identifying that God had just chosen a new covenant bride, and a distinction was then made with His bride and the courtyard. Sister White is clear that the courtyard represents the Gentiles and the temple is God’s chosen people, just read the chapter, The Outer Court, in the Desire of Ages.

Bwe baali bapima yeekaalu mu bbanga oluvannyuma lwa 1844, Yokaana yagambibwa alekereewo Abamawanga, abakiikirirwa ng’oluggya. Okulaga okwo mu 1844 kwalaga nti Katonda yabadde amaze okulonda omugole w’endagaano empya, era ne wakolebwa enjawulo wakati w’omugole we n’oluggya. Sister White yeerambika bulungi nti oluggya lukiikirira Abamawanga, ate yeekaalu ekiikirira abantu ba Katonda abaalondebwa; osome ekitundu Oluggya olw’ebweru mu kitabo The Desire of Ages.

John is illustrating the Millerites, who had just become God’s chosen people in 1844. A distinction was placed between the Millerites, who had just experienced the bitter-sweet message and the rest of the professed Christian world, represented as Gentiles.

Yokaana alaga Abamillerite, abaabadde nga bamaze katono okufuuka abantu ba Katonda abalonde mu mwaka gwa 1844. Wateekebwawo enjawulo wakati w’Abamillerite, abaabadde bamaze okuweebwa obubaka obulungi era obubabaza, n’abalala bonna abeyita Abakristaayo mu nsi, abaalagiddwa ng’Abamawanga.

The foundation was laid from 1840 until the first disappointment, and the temple was finished during the proclamation of the Midnight Cry. Then came the great disappointment and John is told to rise and measure, but leave off the Gentiles. John is illustrating the opening of the judgment, and for this reason inspiration applies the measuring of John in the verses as the symbol of the investigative judgment. What we have just set forth about John as a symbol of measuring is in agreement with typical Adventist understanding, but in this movement, there was a major shift of understanding the symbol.

Omusingi gwateekebwawo okuva mu 1840 okutuuka ku kusuulibwa essuubi okw’olubereberye, era yeekaalu yamalirizibwa mu kiseera ky’okulangirirwa kw’eddoboozi erya mu ttumbi ly’ekiro. Awo ne wabaawo okusuulibwa essuubi okunene, era Yokaana n’alagiribwa ayime apime, naye aveeko Abamawanga. Yokaana alaga okuggulwawo kw’omusango, era olw’ensonga eyo ebyasikirizibwa bikozesa okupima kwa Yokaana mu ebyawandiikibwa ebyo ng’akabonero k’omusango ogw’okunonyereza. Kye tumaze okulaga ku Yokaana ng’akabonero ak’okupima kituukagana n’entegeera ya bulijjo eya Abadiventisi, naye mu muvumenti guno waaliwo enkyukakyuka ennene mu ntegeera y’akabonero.

In agreement with Millerite understanding, we came to see that within the history of the Millerites as represented by John in chapter ten, was also a prediction of a parallel movement that would become the one hundred and forty-four thousand. We recognized if you took the measurements of the Millerite history, and left off the time of the Gentiles, you could see the very temple John was measuring.

Mu kukwatagana n’entegeera y’Abamillerite, twazuula nti mu byafaayo byabwe nga bwe byayimiririzibwa Yokaana mu omutwe ogw’ekkumi, waaliwo n’obunnabbi obulaga omuvumenti ogufaanagana n’ogwo ogwajja kufuuka abantu 144,000. Twategeera nti bwe otwala ebipimo by’ebyafaayo by’Abamillerite, ne oleka ebbweru ekiseera ky’Abamawanga, osobola okulaba ekaalu nyini Yokaana gye yali apima.

We came to see one 2520-year time prophecy ending in 1798 and the other in 1844, thus revealing a forty-six-year period that Christ built the Millerite temple. John identified the courtyard as Gentiles and there is a prophetic “times of the Gentiles.”

Twajja okulaba obunnabbi obw’ebiseera obumu obw’emyaka 2520 obuggwako mu 1798 n’obulala ne buggwako mu 1844, bwe kityo ne kibikkula ebbanga ly’emyaka amakumi ana mu mukaaga mwe Kristo yazimba yeekaalu ya ba Millerite. Yokaana yalambulula oluggya ng’Ab’amawanga era waliwo “ebiseera by’Ab’amawanga” eby’obunnabbi.

> And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.

> Era banaakuttibwa n’ekitala, era banaatwalibwa nga basibe mu mawanga gonna; era Yerusaalemi enaakandagiribwa abannaggwanga, okutuusa ebiseera by’abannaggwanga bwe binaatuukirira. Lukka 21:24.

The “times” of the Gentiles is plural, and represent the two periods that both literal and spiritual Israel was trampled down. The last of the two trampling downs of paganism followed by papalism, ended in 1798. In spite of what may be claimed, the “times of the Gentiles” ended in 1798, with the arrival of the first angel. John was to start measuring in 1798, and nothing before. He was placed in the history of 1844, so to leave off the period that ended in 1798, was to leave off the courtyard, and in so doing you reveal the forty-six years when the Millerite temple was raised up by the Messenger of the Covenant. Many associated truths are derived from this application, but I am simply using this as an example of light which is different than pioneer understanding, but it is light that does not contradict the original truths, but no longer applies time.

"Ennaku z’Ab’amawanga" ziri mu bungi, era ziraga ebiseera bibiri we Isirayiri ow’omubiri n’ow’Omwoyo baalinyiririzibwa. Ku kulinyirizibwa kwombi—okya Obupagani, ne okwakuddiraamu Obupapaali—ekwasembayo kwaggwa mu 1798. Newankubadde kye kiyinzibwa okwogerwa, "ennaku z’Ab’amawanga" zaaggwa mu 1798, wamu n’okutuuka kwa Malayika ow’okusooka. Yokaana yasaanidde okutandika okupima mu 1798, si mu biro ebyasooka. Yateekebwa mu byafaayo bya 1844, kale okulekaawo ekiseera ekyaggwa mu 1798 kwe kulekaawo oluggya (olwa bweru), era bwe kityo kyeraga emyaka amakumi ana mu mukaaga mwe ekaalu ey’Abamillerite yayimusibwa Omubaka w’Endagaano. Waliwo amazima amangi agakwata ku nsonga eno agava mu nkozesa eno, naye nkikozesa nga ky’okulabirako ky’ekitangaala eky’enjawulo ku kye baategeera abatandisi; naye kitangaala ekitawakanya mazima agaasooka, wabula tekiteekako kiseera nate.

That particular truth was recognized before 9/11, but was really established deeply post-9/11. The truth of John measuring the temple cannot be separated from the seven thunders, for it is the very same passage. There is a truth about the application of the seven thunders that was sealed up until the period where the “wonders” of Daniel chapter twelve are accomplished. The application of the “seven thunders” that was unsealed post-July 2023 aligns perfectly, or should I say it complements the three verses of Daniel twelve in a profound way.

Obutuufu obwo obw’enjawulo bwategeerebwa nga 9/11 tekunnabaawo, naye ddala ne bwasinzikira nnyo oluvannyuma lwa 9/11. Obutuufu bwa Yokaana okupima yeekaalu tebuyawukana na “emibwatuko musanvu,” kubanga kye kitundu kye kimu ky’ekiwandiiko. Waliwo obutuufu ku nkola y’okukozesa “emibwatuko musanvu” obwaliyaggalirwa okutuusa ku kiseera lwe “ebyewuunyo” eby’essuula ey’ekkumi n’abiri eya Danyeri bituukirizibwa. Enkola ya “emibwatuko musanvu” eyaggulwawo oluvannyuma lwa Julaayi 2023 ekwatagana bulungi ddala, oba ndyoke ngambe nti ejuza ennyiriri ssatu eza Danyeri essuula ey’ekkumi n’abiri mu ngeri ey’amaanyi ennyo.

Sister White employs the word complement, not the word compliment to describe the relation of the books of Daniel and Revelation. Complement, which means “to bring to perfection,” is what the two prophetic books do for one another. The seven thunders, when unsealed in Daniel chapter twelve post-July 2023, bring the message therein to perfection. What opens up the seven thunders is the principle of alpha and omega in conjunction with the structure of truth.

Sister White akoza ekigambo complement, si compliment, okulaga engeri ebitabo bya Danyeri n'Okubikkulirwa bwe bikkwatagana. Complement, ekitegeeza 'okutuukiriza,' kye ebitabo eby'obunnabbi ebibiri bye bikolera ku bbanne. Okukuba kw'enkuba musanvu, bwe kubikkulirwa mu Danyeri essuula 12 oluvannyuma lwa July 2023, kutuukiriza obubaka obuli omwo. Ekibikkula okukuba kw'enkuba musanvu kye kettendwa kya alpha ne omega nga kigattiddwa wamu n'enteekateeka y'amazima.

The “times” of the Gentiles was fulfilled in 1798, and represents two periods’ of 1260 years when paganism and then papalism trampled down the sanctuary and the host. When measuring the temple, we are to leave off the courtyard, and the courtyard stretches to 1798, but post-1844, time is no longer. Today the 1260 years simply represent a period of time that identifies the distinction between the temple and the courtyard. For this reason, from July 18, 2020 unto July of 2023 the trampling down was accomplished. To measure the temple today, in conjunction with the seven thunders that represent a delineation of events that transpired under the first and second angels’ messages, is the work assigned to John. “Our great work” is to “combine” the messages of the three angels, thus identifying a prophetic work that had not been done in prior covenant history, and is very rarely done even now. When we leave off the courtyard representing the times of the Gentiles, we are leaving off the 1260 years of papal persecution that ended at the time of the end in 1798.

Ebiseera by’Abamawanga byatuukirira mu 1798, era biyimirira ebiiseera bibiri, buli kimu kya myaka 1260, nga obupagani, era oluvannyuma obwa Papa, byannyatirira wansi ekifo ekitukuvu n’eggye. Bwe tupima yeekaalu, tuteekwa kuleka embuga ey’ebweru, era embuga eyo eyongerera okutuuka mu 1798; naye oluvannyuma lwa 1844, ekiseera tekikyali. Leero emyaka 1260 giyimirira nga kiseera ekiraga enjawulo wakati wa yeekaalu n’embuga. Olw’ensonga eno, okuva nga 18 July 2020 okutuusa mu July 2023, okunyatibwa wansi kwatuukirizibwa. Okupima yeekaalu leero, mu kukwatagana n’okudduguma okw’enkuba omusanvu okwalambulula ebintu ebyaliwo wansi w’obubaka bw’omulayika ogusooka n’ogw’okubiri, gwe mulimu ogwaweereddwa Yokaana. “Omulimu gwaffe omukulu” kwe “okugatta” obubaka bw’abalayika basatu, bwe tutyo ne tulambulula omulimu gw’obunnabbi ogutali gukoleddwa mu byafaayo by’endagaano ebyayita, era ne kaakano gukoleddwa emirundi emitono nnyo. Bwe tuleka embuga eyeyimirira “ebiseera by’Abamawanga,” tuba tuleka emyaka 1260 egy’okutulugunyizibwa kw’obwa Papa, egyaggwaawo ku “ekiseera eky’enkomerero” mu 1798.

The temple that was erected over forty-six years in Millerite history identifies a temple that is erected from July of 2023, until just before the Sunday law. That history is the period of the seven thunders “future events,” that “will be”, not might be, “disclosed in their order.”

Yeekaalu eyazimbibwa okumala emyaka amakumi ana mu mukaaga mu byafaayo bya Millerite eraga yeekaalu ezimbibwa okuva mu Julaayi 2023, okutuusa nga tennatuuka tteeka erya Sande. Ebyafaayo ebyo bye kiseera ky’ebibwatuka by’enkuba musanvu "eby’omu maaso," ebina, si nti biyinza, "okubikkulirwa mu buddukanya bwaabyo."

When we combine the history of the first angel, with that of the second, we find the history begins with an alpha disappointment and ends with an omega disappointment. When we align the prophetic waymarks in the history of the first angel from 1840 unto April 19, 1844, with the waymarks of the second angel who arrived at that time and continued until the arrival of the third on October 22, 1844—we have two periods that both begin and end with the arrival of an angel. The history of the first unto the second illustrates the history of the second to the third.

Bwe tugatta wamu ebyafaayo by’omumalayika ow’asooka n’ebyafaayo by’omumalayika ow’okubiri, tusanga nti ebyafaayo bitandikira ku kusubwa ekisuubirwa kya Alpha era bimaliriza ku kusubwa ekisuubirwa kya Omega. Bwe tutereeza wamu obubonero obulaga ekkubo obw’obunnabbi mu byafaayo by’omumalayika ow’asooka okuva mu 1840 okutuuka ku April 19, 1844, n’obubonero obw’omumalayika ow’okubiri eyatuuka mu kiseera ekyo n’eyongerayo okutuusa ku kutuuka kw’omumalayika ow’okusatu ku October 22, 1844—tufuna emitendera ebiri; gyombi gitandikira era ne gimaliriza ku kutuuka kw’omumalayika. Ebyafaayo by’omumalayika ow’asooka okutuuka ku ow’okubiri biraga ebyafaayo by’omumalayika ow’okubiri okutuuka ku ow’okusatu.

A prophetic witness that this is a valid application is found in the alpha and omega of the application. Two parallel lines applied together and the beginning and the ending of both lines identifies the arrival of an angel. Then when they are combined line upon line together into one line, the beginning marks the first disappointment and the ending marks the great disappointment. A further proof is found in the principles of alpha and omega that identifies the end as greater than the beginning. An alpha disappointment that ends with the great omega disappointment identifies the lesser and greater element of alpha and omega.

Obujulizi obw’obunnabbi obukakasa nti eno y’enkola entuufu buboneka mu Alufa ne Omega ey’enkola eno. Eminnyiriri ebiri egifaanagana bwe giteekebwa wamu, entandikwa n’enkomerero y’eminnyiriri gyombi biraga okujja kwa malayika. Ate bwe bigattibwa wamu olunyiriri ku lunyiriri ne bifuuka olunyiriri lumu, entandikwa eraga ennaku ez’asooka, n’enkomerero eraga ennaku ennene. Obujulizi obulala buboneka mu mateeka ga Alufa ne Omega agalaga nti enkomerero esukka entandikwa. Ennaku za Alufa eziggukira ku nnaku ennene eza Omega ziraga ebitundu ebitono n’ebikulu eby’Alufa ne Omega.

When we begin at April 19, 1844, (the arrival of the second angel that leads to the arrival of the third on October 22, 1844); and we then also begin the second line on August 11, 1840, which ends at April 19, 1844, we find the disappointment of April 19, 1844 is both the alpha and omega of the prophetic line which is produced by combining the prophetic line of the first and second angels.

Bwe tutandika ku Epreli 19, 1844 (okujja kw’omalayika ow’okubiri okwavaamu okujja kw’omalayika ow’okusatu ku Okitobba 22, 1844); era ne tutandika n’olunyiriri olw’okubiri ku Agusito 11, 1840, oluggwawo ku Epreli 19, 1844, tusanga nti okusuulibwamu essuubi kw’Olunaku lwa Epreli 19, 1844 kye Alufa n’Oomega w’olunyiriri olw’obunnabbi oluvudde mu kugatta wamu olunyiriri olw’obunnabbi olw’omalayika ow’olubereberye n’ow’okubiri.

At the end of the period, you have the third angel arriving along with the second angel, thus typifying 9/11, and the two voices of the mighty angel of Revelation chapter eighteen. The two voices are both the second and third angel’s messages, and those two angels touched each other on October 22, 1844, and they meet again when the two histories are brought together line upon line. Brought together in this fashion they represent the history of the first disappointment unto the great disappointment, and the waymark in the middle of that history in the time of the Millerites was the Exeter camp meeting where two classes of worshippers were manifested, representing the rebellion of the foolish virgins in the parable, and identifying the middle waymark as rebellion.

Ku nkomerero y’ekiseera, malayika owokusatu atuuka wamu ne malayika owokubiri; era bwe kityo ekyo kiyimirira 9/11 n’amadoboozi abiri g’omulayika ow’amaanyi owa mu Kitabo ky’Okubikkulirwa essuula ey’ekkumi n’omunaana. Amadoboozi ago abiri ge bubaka byombi bya malayika owokubiri n’owokusatu, era abalayika abo babiri baasisinkana ku Okitobba 22, 1844, era basisinkana nate bwe ebyafaayo ebibiri bireetebwa wamu olunyiriri ku lunyiriri. Bireeteddwawo wamu mu ngeri eno, biyimirira ebyafaayo by’okusuulibwaamu essuubi okw’asooka okutuuka ku kusuulibwaamu essuubi okunene, era akabonero akalaga ekkubo ak’akati mu ebyafaayo ebyo mu mulembe gw’Abamilleraiti kaali olukuŋaana lw’olusiisira lw’e Exeter, mwe byalabikira ebika bibiri by’abasinza, nga bikiikirira okujeema kw’abawala ab’obusirusiru mu lugero, era kulaga nti akabonero ak’akati ke kujeema.

The seven thunders represent the history of the first and second angel’s messages combined line upon line, which then identifies a history from the first disappointment to the great disappointment in the history of the one-hundred and forty-four thousand. The understanding of what that history represents prophetically aligns identically with the message represented in Daniel twelve as being sealed up until the time of the end.

Obubwatuka bw’enkuba omusanvu bukiikirira ebyafaayo by’obubaka bwa Malayika asooka n’ow’okubiri nga byagattibwa olunyiriri ku lunyiriri, era ekyo kiraga ebyafaayo okuva ku bwennyamivu obwasooka okutuuka ku Bwennyamivu Obukulu mu byafaayo bya 144,000. Okutegeera ekyo ebyafaayo ebyo bye bukiikirira mu ngeri ey’obunnabbi kukwatagana ddala n’obubaka obukiikirirwa mu Danyeri essuula ey’ekkumi n’abiri, nga buggaliddwa okutuusa ku biro by’enkomerero.

We will continue this study in the next article, but I will leave the portion of Daniels last vision which only addresses Daniel’s illustration of God’s people in the latter days. Note in the context of the rule of first mention, that in verse one Daniel is in a class who understands the vision. The first thing mentioned in the vision is an illustration of Daniel as the wise who understand, and the last nine verses are all about the wise who understand on the twenty-second day.

Tujja okwongera ku kwekenneenya kuno mu kiwandiiko ekiddako, naye ndirekaawo ekitundu ky’okwolesebwa okwasembayo kwa Danyeri ekikwogerako kyokka ku ngeri Danyeri gy’afaananyiriza abantu ba Katonda mu nnaku ez’enkomerero. Laba nti, mu nteekateeka y’etteeka ly’okusooka okwogerwako, mu luyiriri olusooka Danyeri ali mu kibinja eky’ategeera okwolesebwa. Ekintu ekisooka okwogerezebwako mu okwolesebwa kye kifaananyi kya Danyeri ng’ali mu b’amagezi abategeera, era eminnyiriri mwenda egyasembayo gyonna gikwata ku b’amagezi abategeera ku lunaku olw’amakumi abiri mu bbiri.

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision.

> Mu mwaka ogw’okusatu ogw’obufuzi bwa Kuulo kabaka w’e Buperusi, ekigambo kyayolesebwa eri Daniyeri, amannya ge baamuyita Berutesazza; era ekigambo kyali kya mazima, naye ebbanga eryateekebwawo lyali liwanvu: era yategeera ekigambo, era yalina okutegeera okwolesebwa.

> In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold

> Mu nnaku ezo nze Danyeri nnali mu kunakuwala okumala wiiki ssatu ezijjuvu. Saalya mmere ennungi yonna, era tewali nnyama newankubadde wayini byayingira mu kamwa kange; era sikozeseeko mafuta n’akatono, okutuusa wiiki ssatu ezijjuvu lwe zatuukirira. Era ku lunaku olw’amakumi abiri mu nnya olw’omwezi ogusooka, bwe nnali ku mabbali g’omugga omukulu oguyitibwa Hiddekel; awo nnayimusa amaaso gange ne ntunula, laba

> a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude.

> omusajja omu ng’ayambadde olugoye olw’olinen, ekiwato kye kyasibiddwa n’ekisiba kya zaabu ennungi eya Ufaz: omubiri gwe era gwali ng’ejjinja lya berilo, n’obwenyi bwe ng’okulabika kw’okumyansa, n’amaaso ge ng’ettaala z’omuliro, n’emikono gye n’ebigere bye nga mu langi ng’ekitaale ekinyangirira, n’eddoboozi ly’ebigambo bye nga eddoboozi ly’ekibiina kinene.

> And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength.

> Nze Daniyeri nzekka nalaba okwolesebwa; kubanga abasajja abaali nange tebaalaba okwolesebwa; naye okutya okunene kwabagwaako, ne badduka okwekweka. Noolwekyo ne nsigala nzekka, ne ndaba okwolesebwa kuno okunene; ne tewasigalamu maanyi mu nze: kubanga obulungi bwange bwakyuka mu nze ne bufuuka obwonoonefu, ne sisigalamu maanyi.

> Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me,

> Kyokka ne mpulira eddoboozi ly’ebigambo bye; era bwe nnawulira eddoboozi ly’ebigambo bye, ne nwebaka nnyo nga ndi ku maaso gange, amaaso gange nga gali ku ttaka. Era, laba, omukono gwankwatako, ne gwanteeka ku maviivi n’entobo z’emikono gyange. N’aŋŋamba nti,

> O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent.

> Ai Danyeri, omusajja ayagalibwa ennyo, tegeera ebigambo bye nkugamba, era yimirira waggulu; kubanga eri ggwe kati ntumiddwa.

> And when he had spoken this word unto me, I stood trembling. Then said he unto me,

> Awo bwe yamaliriza okwogera ekigambo kino eri nze, ne nnyimirira nga nkankana. Awo n’aŋŋamba nti,

> Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia.

> Totya, Danyeri: kubanga okuva ku lunaku olwasooka lwe wateeka omutima gwo ku kutegeera, era n'okwetoowaza mu maaso ga Katonda wo, ebigambo byo byawuliriddwa, era nzijje olw'ebigambo byo. Naye omulangira w'obwakabaka bwa Buperusi yannyimirira okumala ennaku amakumi abiri mu emu; naye, laba, Mikaeri, omu ku balangira abakulu, yajja okunnyamba; era nasigalayo awamu n'abakabaka ba Buperusi.

> Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days.

> Kaakano nzize okukutegeereza ebirikutuukako ku bantu bo mu nnaku ez’oluvannyuma: kubanga ekyolesebwa kino kikyetooloola ennaku nnyingi.

> And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me,

> Era bwe yamala okwogera nange ebigambo ebyo, ne nteeka amaaso gange wansi ku ttaka, ne nfumirwa akamwa. Era, laba, omu afaanana ng'omu ku baana b'abantu yankwatako ku mimwa gyange; ne nggulawo akamwa, ne njogera, ne mmugamba oyo eyali ayimiridde mu maaso gange,

> O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord?

> Ayi mukama wange, olw'okubonekerwa kuno ennaku zange zinzijjiddeko, era tewali maanyi gasigaddeko mu nze. Kubanga omuddu wa mukama wange ono asobola atya okwogera ne mukama wange ono?

> for as for me, straightway there remained no strength in me, neither is there breath left in me. Then there came again and touched me one like the appearance of a man, and he strengthened me, And said,

> naye nze, amangu ddala amaanyi tegasigalamu mu nze, ate n’omukka tegwasigalamu mu nze. Awo eyafaanana omuntu n’ajja nate n’ankwatako, n’annyongeramu amaanyi, n’agamba nti,

> O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. …

> Omusajja weeyagazibwa nnyo, totya; emirembe gibeerenga ku ggwe, ba omuzira, era ba omuzira. Era bwe yayogera nange, ne nzijjamu amaanyi, ne ngamba nti, Mukama wange ayogere; kubanga onnyongedde amaanyi. ...

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.

> Naye ggwe, Danyeri, ziba ebigambo bino, oggale ekitabo okutuusa ku kiseera eky’enkomerero; bangi banaatambulira wano ne wali, n’amagezi galeeyongera.

> Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders?

> Awo nze Danyeri ne ntunula, laba, waaliwo abalala babiri nga bayimiridde, omu ku ludda luno ku lubalama lw'omugga, n'omulala ku ludda luli ku lubalama lw'omugga. Omulala n'agamba omusajja eyayambadde olugoye olw'ekitani, eyali waggulu w'amazzi g'omugga nti, Kijja kutwala obudde buki okutuuka ku nkomerero y'ebyewuunyisa bino?

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.

> Era ne mpulira omusajja ayambadde olugoye lwa lineni, eyali ku mazzi g’omugga, bwe yawanika omukono gwe ogwa ddyo n’ogwa kkono eri eggulu, n’alayira ku oyo abeerawo emirembe gyonna nti kiriba ebbanga, n’ebibanga, n’ekitundu ky’ebbanga; era bwe anaba amalirizza okumenya amaanyi g’abantu abatukuvu, ebintu byonna bino biriba biwedde.

> And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things?

> Era ne mpulira, naye te nnategeera: awo ne ngamba nti, Ai Mukama wange, enkomerero y’ebintu bino eriba ki?

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.

> N’ayogera nti, Genda mu kkubo lyo, Danyeri: kubanga ebigambo bino biggaliddwa era bisibiddwa okutuusa ku biro eby’enkomerero. Abangi balitukuzibwa, ne bafuulibwa abeeru, era baligezebwa; naye ababi balikola obubi: so tewali mu babi alitegeera; naye ab’amagezi balitegeera.

> And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days.

> Era okuva mu kiseera lwe ssaddaaka ya buli lunaku eneeggyibwawo, n’ekivve ekizikiriza kiteekebwawo, walibaawo ennaku 1,290.

> Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.

> W'omukisa oyo alindirira, n'atuuka ku nnaku lukumi mu bikumi bisatu mu amakumi asatu mu ttaano.

> But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 10:1–18; 12:4–13.

> Naye ggwe genda mu kkubo lyo okutuusa ku nkomerero; kubanga ojja kuwummula, era ojja kuyimirira mu mugabo gwo ku nkomerero y'ennaku. Danyeri 10:1-18; 12:4-13.

Back to Articles