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# The Book of Daniel - Number Fourteen

Ekitabo kya Danyeri - Ennamba kkumi na nnya

Daniel Chapter Two – Summary and Conclusion Part One

Danyeri Essuula ey’Okubiri - Ekifupanyizo n’Enkomerero Ekitundu Ekisooka

Author

Jeff Pippenger

Published

December 9, 2023

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> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel.” Acts of the Apostles, 585.

> Mu kitabo ky’Okubikkulirwa ebitabo byonna eby’omu Bayibuli bisisinkana era we bimaliriza. Wano waliwo ekijjuza ky’ekitabo kya Danyeri. Ebikolwa by’Abatume, 585.

The truth that is identified by John as “the Revelation of Jesus Christ,” which the Lion of the tribe of Judah has been unsealing for his people since July, 2023, is brought to perfection when the book of Daniel is brought together with the book of Revelation. Daniel chapter two, represents the second angel’s message in the context of the image of the beast test of the last days. It identifies a process of testing and a specific period of testing.

Amazima John ge yalambulula ng’ “Okubikkulirwa kwa Yesu Kristo,” ge Empologoma ey’omu kika kya Yuda ebadde ng’egabikkulira abantu be okuva mu July, 2023, gatuukirira ddala bwe kitabo kya Danyeri kigattibwa wamu ne kitabo ky’Okubikkulirwa. Danyeri essuula ey’okubiri eyimirira ng’obubaka bw’omulayika ow’okubiri mu mbeera y’okugezesebwa okw’ekifaananyi ky’ensolo mu nnaku ez’enkomerero. Eyo eraga engeri y’okugezesebwa n’ekiseera ekirambikiddwa ddala eky’okugezesebwa.

The period and process of Daniel chapter two, represented by the seventy years of Daniel’s captivity, typified the testing period of the Protestants in Millerite history. The Protestants failed their testing process and became the daughters of Rome. Prophetically, a daughter typifies their mother; and Rome is a prophetic beast. Their failure and subsequent transitioning into the daughters of Rome, typifies the test of the image of the beast in our current history, for they transitioned into an image of the beast. Our current testing process is therefore represented by Daniel’s seventy years of captivity, and also by the history of the second angel’s message during the Millerite movement.

Ekiseera n’enkola eya Essuula ey’okubiri eya Danyeri, nga biragirwa emyaka nsanvu egy’obuddu bwa Danyeri, byafaananyiriza ekiseera eky’okukemebwa kw’Aba Protesitanti mu byafaayo by’Abamilerayiti. Aba Protesitanti baalemwa mu kukemebwa kwabwe ne bafuuka bawala ba Loma. Mu bunnabbi, omuwala afaananyiriza nnyina; era Loma nsolo y’obunnabbi. Okulemererwa kwabwe n’okukyuka ne bafuuka bawala ba Loma kufaananyiriza ekigezo ky’ekifaananyi ky’ensolo mu byafaayo byaffe eby’omu kiseera kino, kubanga baakyuka ne bafuuka ekifaananyi ky’ensolo. N’olwekyo, enkola y’ekigezo kyaffe ekiriwo kaakano efaananyizibwa emyaka nsanvu egy’obuddu bwa Danyeri, era n’ebyafaayo by’obubaka bw’omulayika ow’okubiri mu kibiina ky’Abamilerayiti.

In the history of the second angel’s message that began on September 11, 2001, there is a specific period and testing process that is symbolically represented as Nebuchadnezzar’s image-dream of beasts; for a kingdom in Bible prophecy is also a beast. Nebuchadnezzar and the Chaldean religious elite represent those that fail the test, and Daniel and the three worthies represent those that pass the test. It may appear otherwise, but Nebuchadnezzar’s failure is confirmed in chapter three of Daniel.

Mu byafaayo by’obubaka bw’omubaka ow’okubiri obw’atandika nga Ssettemba 11, 2001, waliwo ekiseera ekirambikiddwa n’entambula y’okugezebwa, ebyo ebirabirizibwa ng’ekirooto ky’ekifaananyi kya Nebukadduneeza eky’ebisolo; kubanga mu nnabula ya Bayibuli obwakabaka nabwo buliikirirwa ng’ekisolo. Nebukadduneeza n’abakulembeze b’eddiini b’Abakaludaaya baliikirira abo abaleemererwa mu kugezebwa, ate Danyeri n’abasajja abasatu ab’omu muwendo baliikirira abo abayita mu kugezebwa. Kiyinza okulabika nga bwe si bwekityo, naye okulemererwa kwa Nebukadduneeza kukakasibwa mu essuula eyasatu ey’ekitabo kya Danyeri.

In the testing process, which is represented in both Daniel chapter one and two, there are specific prophetic waymarks that line up with the truths that have recently been set forth in the book of Revelation. In chapter one, “ten days” represented the testing period that led to Daniel manifesting a fairer and fatter image due to his eating the heavenly fare, while the other class of eunuchs manifested the image of those who ate the diet of the king. A king prophetically is a kingdom, and prophetically a king or kingdom is also a beast. Those whose countenance manifested the results of eating the king’s diet, manifested the image of the beast.

Mu ntekateeka y'okugezesebwa, nga eragiddwa mu Danyeri essuula esooka n'eyokubiri, waliwo obubonero obw'obunnabbi obw'enjawulo obugendera wamu n'amazima agalambikiddwa mu kitabo ky'Okubikkulirwa mu biseera bya kaakano. Mu essuula esooka, "ennaku kkumi" zaayimirira ekiseera ky'okugezesebwa ekyaleeta Danyeri okulabika bulungi ne kutyebeka olw'okulya emmere ey'eggulu, ate abalala mu bakase ne balabisa endabika y'abo abaalya emmere y'kabaka. Mu bunabbi, kabaka ayimirira obwakabaka; era mu bunabbi kabaka oba obwakabaka buyimirizibwa ng'ensolo. Abo endabika yaabwe yalaga ebyava mu kulya emmere y'kabaka, baalabisa ekifaananyi ky'ensolo.

In Daniel chapter two, Daniel was praying to understand the hidden “secret” of Nebuchadnezzar’s image-dream. He needed to know what the dream was, and also what it meant. He represents those in the last days that are seeking to understand the secrets associated with the unsealing of the Revelation of Jesus Christ, for the unsealing of the Revelation of Jesus Christ is the last prophetic “secret” that is unsealed before probation closes. All the prophets, including Daniel, are identifying the last days. Daniel’s endeavor to understand the “secret” was a life-or-death endeavor, as is the image of the beast test for God’s people in the last days.

Mu kitabo kya Danyeri essuula ey’okubiri, Danyeri yali asaba okutegeera ekyama ekikwekeddwa mu kirooto eky’ekifaananyi kya Nebukadduneeza. Yetaaga okumanya ekirooto kyali ki, era n’okumanya amakulu gaakyo. Akiikirira abo abali mu nnaku ez’enkomerero abanoonya okutegeera ebyama ebikwatagana n’okuggulwawo kw’Okubikkulirwa kwa Yesu Kristo, kubanga okuggulwawo kw’Okubikkulirwa kwa Yesu Kristo kwe kyama eky’obunnabbi eky’okusembayo ekiggulwawo nga tekunnaba kuggalwa kw’ebbanga ery’ekisa. Bannabbi bonna, ne Danyeri omuli, balaga ennaku ez’enkomerero. Okunoonya kwa Danyeri okutegeera “ekyama” kwali mulimu ogw’obulamu oba okufa, nga bwe kuli kugezesebwa olw’ekifaananyi ky’ensolo eri abantu ba Katonda mu nnaku ez’enkomerero.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided.” Manuscript Releases, volume 15, 15.

> "Mukama yankakasa bulungi nti ekifaananyi ky'ensolo kijja okutondebwa nga tekannaggala omulyango gw'ekkisa; kubanga kijja kuba okugezesebwa okukulu eri abantu ba Katonda, mwe ensala ku bulamu bwabwe obutaggwaawo erisalibwamu." Manuscript Releases, voliyumu 15, 15.

The prayer of Daniel, as he sought to understand the “secret,” represents a specific waymark in the history of God’s people in the last days. The book of Daniel provides two witnesses that establish the waymark of “prayer” in the last days. That waymark is located in the period of time that is represented by the second message of every reform line.

Okusaba kwa Danyeri, nga yanoonya okutegeera ‘ekyama’, kuyimirira ng’akabonero akalaga ekkubo akalambikiddwa mu byafaayo by’abantu ba Katonda mu nnaku ez’enkomerero. Ekitabo kya Danyeri kiwa abajulizi babiri abakkakasa akabonero akalaga ekkubo ak’‘okusaba’ mu nnaku ez’enkomerero. Akabonero ako kali mu kiseera ekiikirirwa obubaka obw’okubiri bwa buli lunyiriri lw’okutereeza.

The prophetic setting of both prayers is the seventy years of captivity, which as a symbol represents the “seven times” of Leviticus twenty-six. In Daniel two, in the first verse, the name “Nebuchadnezzar” is doubled, which the doubling of a word in Scripture is a symbol of the second angel’s message.

Embeera ey’obunnabbi mu byegayirizo byombi ye emyaka nsanvu egy’obuddu, era ng’akabonero, gikiikirira “emirundi musanvu” ag’e Leviticus 26. Mu Daniel 2, mu olunyiriri olusooka, erinnya “Nebuchadnezzar” liddibwamu emirundi ebiri, era okuddibwamu kw’ekigambo mu Byawandiikibwa kuba akabonero k’obubaka bwa malaika ow’okubiri.

There are several references in the writings of Sister White that identify Daniel chapter three, as a symbol of the Sunday law. Daniel chapter one, possesses every characteristic of the first angel’s message, and we are informed that you cannot have a third message (Daniel chapter three), without a first and second message.

Waliwo ebigambo bingi mu biwandiiko bya Sister White ebiraga nti essuula esatu eya Danyeri kye kifaananyi ky’etteeka lya Ssande. Essuula esooka eya Danyeri erimu buli kikula kya bubaka bw’Omumalayika ow’olubereberye, era tubuliddwa nti tewabaawo bubaka bw’okusatu (Danyeri essuula esatu) nga tewali bubaka obusooka n’obw’okubiri.

The image of the beast test has been defined by Ellen White as the test we must pass before probation closes, and before we are sealed. When the music played in Daniel chapter three, probation symbolically closed, for chapter three represents the Sunday law. Nebuchadnezzar’s music represents the melody that the whore of Tyre then begins to sing to the kings of the earth at the end of the symbolic seventy years that she had been forgotten.

Ekigezo ky’ekifaananyi ky’ensolo, Ellen White yakilambika ng’ekigezo kye tulina okuyitamu nga probation tennaggala, era nga tetunnateekebwako akabonero. Bwe baayimba omuziki mu kitabo kya Danyeri essuula esatu, probation mu kifaananyi yaggalwa, kubanga essuula esatu eyimirira etteeka lya Sande. Omuziki gwa Nebukadduneeza guyimirira oluyimba lwe mukazi omwenzi wa Ttuulo lw’atandika okuyimbira abakabaka b’ensi ku nkomerero y’emyaka nsanvu egy’ekifaananyi gye yali yerabiddwa.

> And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. Isaiah 23:15–17.

> Era kijja okubaawo mu lunaku olwo nti Ttuulo ejja kweerabirwa emyaka nsanvu, ng’ennaku z’akabaka omu bwe ziri; oluvannyuma lw’emyaka nsanvu Ttuulo ejja okuyimba ng’omalaaya. Twala entongooli, otambule ng’owetooloola ekibuga, ggwe malaaya eyerabiddwa; kuba endongo ennungi, oyimbe ennyimba nnyingi, olyoke ojjukirwe. Era oluvannyuma lw’emyaka nsanvu kijja okubaawo nti Mukama alikyalira Ttuulo, era aliddira mu mpeera ye, era alizannya obwenzi n’obwakabaka bwonna obw’ensi ku maaso g’ensi. Isaaya 23:15-17.

Sister White identifies the three angel’s messages as three tests.

Mukyaala White ayita obubaka bw'Abamalayika Abasatu ebigezo bisatu.

> “Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third, the last testing message to be given to the world, and a similar position will be taken when the last call is made.” Review and Herald, October 31, 1899.

> “Abangi abaasituka ne bagenda okusisinkana Omuko nga bagoberera obubaka bw’omalayika omusooka n’omalayika ow’okubiri, baagaana obubaka obw’okusatu, obw’enkomerero obugezesa obw’okuweebwa eri ensi, era endowooza enfaananako ejja kutwalibwa bwe kunaakolebwa okuyita okwasembayo.” Review and Herald, Okitobba 31, 1899.

Upon several witnesses, Daniel chapter two, is the second angel’s message. The history of the empowerment of the first angel until the judgment, is the history represented by the seventy years of Daniel’s captivity. The setting of Daniel’s prayer in chapter two, takes place within the seventy years, which is a symbol of the “seven times”.

Okusinziira ku bujulizi bungi, essuula ey’okubiri mu kitabo kya Danyeri ye bubaka bw’omumalayika ow’okubiri. Ebyafaayo eby’okuyongerwamu amaanyi kw’omumalayika ow’olubereberye okutuuka ku kusalibwa omusango, biyimiririrwa emyaka nsanvu egy’obuwaŋŋanguse bwa Danyeri. Okusaba kwa Danyeri okw’omu ssuula ey’okubiri kubeerawo mu bbanga ly’emyaka nsanvu, era bbanga eryo lye kifaananyi kya “emirundi musanvu”.

The prayer of chapter nine, begins with a direct reference to the seventy years. The prophetic setting of both prayers is identical. They represent different aspects of the same prayer, but are both placed in the identical setting of the “seven times,” and both align with the waymark of “prayer” that is located in the history of the one hundred and forty-four thousand of the last days.

Essaala ey’essuula ey’omwenda, etandika n’okukooma mu butereevu ku myaka ensanvu. Ensengeka ey’obunnabbi ey’essaala zombi yeemu ddala. Ziraga ensonda ez’enjawulo z’essaala emu, naye zombi ziteekeddwa mu nsengeka emu ey’“emirundi musanvu,” era zombi zikwatanagana n’akabonero akalaga ekkubo ak’“okusaba” akali mu byafaayo by’abantu 144,000 ab’ennaku ez’enkomerero.

When Daniel prays in chapter nine, he is in a prophetic “period of transition” from the kingdom of Babylon unto the kingdom of the Medes and the Persians. That transition point is also a waymark, and it also aligns with the same transition point in the movement of the third angel, when God’s people die in the street as “Laodiceans”, and come out of the grave as “Philadelphians”. The transition point for the movement of the first angel aligns with both Daniel’s transition point, and the movement of the third angel, and all three are directly connected with the “seven times” of Leviticus twenty-six. The transition from Philadelphia to Laodicea in the Millerite movement took place with the arrival of “new light” on the “seven times” in 1856, and the subsequent rejection of the “seven times” altogether in 1863. Daniel in chapter nine, the movement of the first angel in Millerite time, and the movement of the third angel in our time, all have a transition point that aligns with one another, and all three transition points are set within the context of the “seven times”.

Nga Danyeri asaba mu ssuula ey’omwenda, aba ali mu ‘kiseera eky’enkyuka’ eky’obunnabbi okuva mu bwakabaka bwa Babulooni okuyingira mu bwakabaka bw’Abameedi n’Abaperusi. Ekifo ekyo eky’enkyuka naye kye kabonero k’ekkubo, era kigwanagana ne kifo kye kimu eky’enkyuka mu ntambula y’omulayika ow’okusatu, lwe b’abaantu ba Katonda bafa mu nguudo nga ‘Abalaodikeya’, ne bava mu ntaana nga ‘Abafiraderfiya’. Ekifo eky’enkyuka mu ntambula y’omulayika ow’olubereberye kigwanagana ne kya Danyeri n’eky’entambula y’omulayika ow’okusatu, era byonna bisibiddwa ddala ku ‘mirundi musanvu’ egya Leviitiko 26. Okukyuka okuva e Firaderfiya okudda e Laodikeya mu ntambula y’Abamillerite kwabaawo nga wafika ‘kitangaala ekipya’ ku ‘mirundi musanvu’ mu 1856, era ne waddiramu okugaanyizibwa ddala kwa ‘mirundi musanvu’ mu 1863. Danyeri mu ssuula ey’omwenda, entambula y’omulayika ow’olubereberye mu biseera by’Abamillerite, n’entambula y’omulayika ow’okusatu mu biseera byaffe, byonna birina ekifo eky’enkyuka ekigwanagana wamu, era ebyo bifo ebisatu byonna byateekebwamu mu nteekateeka ya ‘mirundi musanvu’.

In the history of the testing process, Daniel represents the messenger that is given the light which he shares first with his three companions, thus typifying the prophetic role of “Elijah”, who is the “voice crying in the wilderness”.

Mu byafaayo by'enteekateeka y'okugezesa, Danyeri akiikirira omubaka gwe bawa ekitangaala kye asooka okugabana ne banne abasatu, bwe kityo nga kiraga omulimu gw'obunnabbi ogwa "Eriya", ye "eddoboozi eryogerera mu ddungu".

The “secret” of Daniel chapter two identifies that the eighth kingdom of Bible prophecy is “of the seven” kingdoms. As the first representation of the kingdoms of Bible prophecy, it therefore connects with the last representation of the kingdoms of Bible prophecy found in Revelation chapter seventeen. The eighth kingdom, being “of the seven” previous kingdoms, is addressing the transition point that establishes modern Babylon as the three-fold union of the dragon, the beast and the false prophet. Nebuchadnezzar’s image-dream is ultimately identifying the eighth earthly kingdom of prophetic history.

“Ekyama” kya Danyeri essuula ey’okubiri kiraga nti obwakabaka ogw’omunaana mu bunabbi bwa Bayibuli bwa mu obwakabaka musanvu. Nga kwe kuyimirira okusooka kw’obwakabaka mu bunabbi bwa Bayibuli, kityo kikwatagana n’okuyimirira okwasembayo kw’obwakabaka mu bunabbi bwa Bayibuli okuli mu Okubikkulirwa essuula ey’ekkumi n’omusanvu. Obwakabaka ogw’omunaana, nga “bwa mu musanvu” obwakabaka obwayita, kikwata ku mutendera gw’enkyukakyuka oguteekaawo Babulooni ya leero ng’omukago ogw’ebitundu bisatu ogw’omusota omunene, ekisolo, ne nnabbi omulimba. Mu nkomerero, ekirooto ky’ekifaananyi kya Nebukadduneeza kiraga obwakabaka obw’ensi obw’omunaana mu byafaayo eby’obunnabbi.

A kingdom is a beast in Bible prophecy, so the truth represented by Nebuchadnezzar’s image-dream is the first reference to the final beast, as is also identified in Revelation chapter seventeen. Therefore, Nebuchadnezzar’s dream is ultimately the dream of the image of the eighth and final beast. It’s the dream of “the image of the beast”.

Mu bubaka bw’obunnabbi bwa Baibuli, obwakabaka buyimiririrwa ng’ekisolo; kale obubaka bw’amazima obw’ayimiriziddwa mu kirooto kya Nebukadduneeza eky’ekifaananyi bwe bw’okwogerwako okusooka ku kisolo eky’enkomerero, nga bwe burambuliddwa mu Kubikkulirwa essuula ey’ekkumi n’omusanvu. Noolwekyo, ekirooto kya Nebukadduneeza mu nkomerero kye kirooto ky’ekifaananyi eky’ekisolo eky’omunaana era eky’enkomerero. Kye kirooto ky “ekifaananyi eky’ekisolo”.

That in itself is the confirmation of the importance of recognizing the transition point that occurs in the movement of the third angel, but the “secret” is also the key that brings together and establishes much of what the previous articles have been identifying about the history that followed July 18, 2020. In those articles, it has been presented that the four waymarks of each of the sacred reform movements, that are represented by Daniel’s seventy years of captivity, always possess the same theme.

Ekyo kyennyini kye kukakasa obukulu bw’okutegeera ekifo ky’enkyukakyuka ekiba mu kutambula kw’omulayika ow’okusatu, naye “ekyama” kye nakyo ekisumuluzo ekikungaanya era ne kinyweza ebingi ku ebyo ebyalambululwa mu biwandiiko ebyasooka ku byafaayo ebyavaamu oluvannyuma lwa July 18, 2020. Mu biwandiiko ebyo, kyayolesebwa nti obubonero obuna obulaga ekkubo obwa buli mu ntambuza z’enkyukakyuka entukuvu, eziragibwa mu “myaka nsanvu egy’obuddu” eya Danyeri, bulijjo buba n’omulamwa gumu.

Those four waymarks in the time of Christ were set within the context of “death and resurrection”. The first waymark, which represented the empowerment of the first message was Christ’s baptism, the symbol of death and resurrection. The second waymark, which represents the first disappointment in that history, was the death and resurrection of Lazarus. The third waymark was the triumphal entry into Jerusalem, representing the Midnight Cry. Christ was heading to His death and resurrection, and Lazarus, the living representative of death and resurrection, led the procession. Lazarus also establishes that during the proclamation of the Midnight Cry, God’s people are “sealed”.

Obubonero obuna obulaga ekkubo mu biro bya Kristo bwateekebwa mu nteekateeka ya ‘okufa n’okuzuukira’. Akabonero ak’ekkubo akasooka, akalaga okuteekebwamu amaanyi kwa bubaka obusooka, kwali kubatizibwa kwa Kristo, ekifaananyi ky’okufa n’okuzuukira. Akabonero ak’ekkubo akakubiri, akalaga okuwunguwala okusooka mu byafaayo ebyo, kwali okufa n’okuzuukira kwa Lazaro. Akabonero ak’ekkubo akasatu kwali okuyingira okw’obuwanguzi mu Yerusaalemi, nga kalaga Okukaaba okw’omu ttumbi ly’ekiro. Kristo yali atambulira okutuuka ku kufa n’okuzuukira kwe, era Lazaro, omukiikirira omulamu ogw’okufa n’okuzuukira, ye yali akulembedde ekkubo. Lazaro era akakasa nti mu kiseera eky’okulangirirwa kw’Okukaaba okw’omu ttumbi ly’ekiro, abantu ba Katonda ‘bateekebwako akabonero’.

> “This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 529.

> Ekyamagero kino ekisinga obukulu, okuzuukiza Lazaro, kyali kya kussaako omukono gwa Katonda ku mulimu gwe era ku kye yagamba nti alina obwakatonda. The Desire of Ages, 529.

The fourth waymark of judgment was the cross, which was also a death and resurrection. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

Akabonero ak'okuna ak'okusala emisango kyali omusalaba; gwali era okufa n'okuzuukira. Ekiseera ky'obubonero obuna obwo kifaananyizibwa emyaka ensanvu egy'obuddu egya Danyeri.

In Millerite history, the theme was the “day-for-a-year principle”, and August 11, 1840 was the confirmation of that principle. The first disappointment was the result of an incorrect application of the day-for-a-year principle. The Midnight Cry was the perfection of the day-for-a-year principle in connection with the twenty-three-hundred-year prophecy and the twenty-five-hundred-and-twenty-year prophecy, and then the Investigative Judgment began when those day-for-a-year prophecies were fulfilled on October 22, 1844. The theme of all four waymarks in Millerite history was the “day-for-a-year principle”. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

Mu byafaayo by’Abamillerite, omulamwa gwali ‘enkola y’olunaku ku mwaka’, era nga 11 Ogw’omunaana, 1840 kwe kwakakasa enkola eyo. Ennakuwavu eyasooka yava ku kukozesa enkola y’olunaku ku mwaka mu ngeri etali ntuufu. Okukaaba okw’essaawa ya ttunda kwabadde okutuukirizibwa kw’enkola y’olunaku ku mwaka mu kukwatagana n’obunnabbi bw’emyaka 2300 n’obunnabbi bw’emyaka 2520, era oluvannyuma Omusango ogw’okunonyereza ne gutandika nga ebyo by’obunnabbi eby’olunaku ku mwaka byatuukirira nga 22 Ogw’ekkumi, 1844. Omulamwa gw’obubonero obuna bwonna mu byafaayo by’Abamillerite gwali ‘enkola y’olunaku ku mwaka’. Ekiseera ky’obubonero obuna ebyo kiyimirirwa emyaka amakumi musanvu egy’obuddu eya Danyeri.

In the days of king David, the theme was “the ark of God”. When David was empowered, he then determined to bring the ark to the city of David.

Mu biro bya kabaka Dawudi, omulamwa gwali "Essanduuko ya Katonda". Nga Dawudi amaze okunywezebwa, n’asala omutima okuleeta Essanduuko mu kibuga kya Dawudi.

> And David went on, and grew great, and the Lord God of hosts was with him. 2 Samuel 5:10.

> Era Dawudi n'agenda mu maaso, n'afuuka omukulu nnyo, era Mukama Katonda w'eggye yali naye. 2 Samwiri 5:10.

The first disappointment was when Uzzah sinned by touching the ark. The third waymark was when David understood that the Lord had blessed the house of Obededom the Gittite, where the ark had been kept since Uzzah’s rebellion. David then went and retrieved the ark for his triumphal entry into Jerusalem (only for his wife to manifest undue anger and “disappointment” for David’s entrance). Each of those four waymarks are represented by the ark. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

Eky’ennaku ekyasooka kyali bwe Uzza yayonoona n’akwatako Essanduuko y’Endagaano. Akabonero akasatu kyali bwe Dawudi yategeera nti Mukama yawadde omukisa ennyumba ya Obededom Omuggiti, we Essanduuko yali eterekeddwa okuva lwe wavaawo obujeemu bwa Uzza. Awo Dawudi n’agenda n’addayo n’aleeta Essanduuko olw’okuyingira kwe okw’obuwanguzi mu Yerusaalemi (kyokka mukyala we n’alaga obusungu obususse n’“ennaku” olw’okuyingira kwa Dawudi). Buli ku bubonero obuna obwo buyimiririrwa Essanduuko. Ekiseera ky’obubonero obuna obwo kiyimiririrwa emyaka ensanvu gy’obuddu gya Danyeri.

On September 11, 2001, Islam of the “third Woe” was loosed, and then restrained. July 18, 2020, was a failed prediction about the role of Islam. The message that brings the dead dry bones to life comes from “the four winds”, which are a symbol of Islam and represents the Midnight Cry message. The national ruin that follows the national apostasy of the Sunday law in the United States is brought about by Islam of the “third Woe”. The period of those four waymarks is represented by Daniel’s seventy years of captivity.

Nga 11 Sebuttemba 2001, Obusiraamu obw’ekibonoobono eky’okusatu bwasumululibwa, era oluvannyuma ne bukomangibwa. Nga 18 Julaayi 2020, waaliwo okuteebereza okwaalemwa ku lulimu lw’Obusiraamu. Obubaka obuzuukiza amagumba agafu amakalu buvudde mu "empewo ennya". "Empewo ennya" zitegeeza Obusiraamu era ziyimirira obubaka bwa "Midnight Cry". Okuzikirira okw’eggwanga okugoberera okuvuunuka okw’eggwanga okw’etteeka lya Sande mu United States kuleetebwa Obusiraamu obw’ekibonoobono eky’okusatu. Ekiseera ky’ebibonero ebina ebyo kikiikirirwa emyaka ensanvu egy’obuddu gya Danyeri.

The movement of the first angel represents the movement of the third angel, and the Midnight Cry message in Millerite history was a correction of the failed prediction that produced the first disappointment.

Entambula ya malaika asooka ekiikirira entambula ya malaika ow’okusatu, era obubaka bw’okukoowoola mu ttumbi ly’ekiro mu byafaayo by’Abagoberezi ba Miller bwali okulongoosa kw’okutegeeza okw’obunnabbi okutaatuukirizibwa okwaaleeta okugwaamu essuubi okusooka.

> “The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844.” Early Writings, 247.

> Abaggwaamu essuubi baalaba okuva mu Byawandiikibwa nti baali mu kiseera eky’okulindirira, era nti baalina okulindirira nga bagumiikiriza okutuukirizibwa kw’olwolesebwa. Obujulizi bwe bumu obwabaleetera okulindirira Mukama waabwe mu 1843 ne bubaleetera okusuubira okujja kwe mu 1844. Early Writings, 247.

The same evidence of an Islamic attack upon Nashville, is the evidence of an attack upon Nashville that will take place in response to the enforcement of Sunday worship. The writings of the Spirit of Prophecy never fail. The prediction of an attack upon Nashville is set forth in the writings of the Spirit of Prophecy. The Nashville prediction will be fulfilled, but the prediction of the attack on Nashville will be based upon a correction of the previously failed prediction, as it was in Millerite history. It is fulfilled at the fourth waymark, which is the waymark representing “judgment”.

Obujulizi bwe bumu obulaga okulumba kw'Abasiraamu ku Nashville, bwe bumu obulaga nti walijja okubaawo okulumba ku Nashville nga kuddibwamu olw'okukakasibwa kw'okusinza ku Sande. Ebyawandiikibwa by'Omwoyo ogw'Obunnabbi tebiremwa. Obunnabbi obw'okulumba Nashville buteekeddwawo mu byawandiikibwa by'Omwoyo ogw'Obunnabbi. Obunnabbi obw'e Nashville bulituukirizibwa, naye obunnabbi obw'okulumba Nashville bulisinziira ku kunnongoseza ku bunnabbi obwasooka obwalemwa, nga bwe kyali mu byafaayo by'Abamillerite. Kituukirizibwa ku kabonero k'ekkubo ak'okuna, akakiikirira 'okusala omusango'.

Jesus always illustrates the end with the beginning, and the first waymark of September 11, 2001, was an attack by Islam, so at the judgment of the Sunday law, there will be an Islamic attack upon Nashville. It may very well include other targets, but the message of the Midnight Cry, is the message that is a correction of the message that produced the first disappointment. The first disappointment was caused by the sin of applying the time element to the prediction, not by the words of Ellen White.

Yesu bulijjo alaga enkomerero ng’akozesa entandikwa, era akabonero akasooka aka 11 Ssebuttemba 2001 kaali okulumba okw’Obusiraamu; olw’ekyo, ku musango gw’etteeka lya Ssande walibaawo okulumba okw’Obusiraamu ku kibuga Nashville. Kiyinza bulungi ne kikwata ne ku bifo ebirala ebigendereddwako, naye obubaka bw’Okukoowoola okw’awakati w’ekiro bwe bubaka obulongoosa obubaka obwaleeeta okunyolwa okw’okusooka. Okunyolwa okw’okusooka kwaleetebwa ekibi eky’okutekamu ekiseera mu okuteebereza, si bigambo bya Ellen White.

It is important to recognize that the four waymarks that begin at the “empowerment” of the first message (which in Daniel occurs at the beginning of the symbolic seventy years), are always governed by the same theme. If you have accepted September 11, 2001, as a fulfillment of prophecy, you have prophetically eaten “the hidden book”. Very few people actually ate that truth, but there were some, as represented by Daniel, that purposed in their hearts not to be defiled by the Babylonian diet. Yet there are those who profess to believe September 11, 2001 was a fulfillment of prophecy, but argue that it was not Islam, but the Bush family, or the globalists, or the Jesuits, or the CIA or some combination of the usual subjects which are often employed by the modern conspiracy theorists. As Alpha and Omega, Jesus illustrates the end with the beginning, so if we are incorrect about what was prophetically represented on September 11, 2001, we are destroying our ability to rightly divide the prophetic Word of “truth”.

Kikulu okumanya nti obubonero bw’ekkubo buna obutandikira ku “okuteekebwamu amaanyi” kw’obubaka obusooka (ekyo mu Danyeri kirabikira ku ntandikwa y’emyaka nsanvu egy’ekifananyi) bulijjo bitambulira ku mulamwa gumu. Bw’oba okkirizza nti September 11, 2001 kyali okutuukirizibwa kw’obunnabbi, olidde mu ngeri ey’obunnabbi “ekitabo eky’ekyama”. Abantu batono nnyo be baalidde amazima ago, naye waaliwo abamu, nga Daniel bw’akiikirira, abaasalawo mu mitima gyabwe obutayonoonebwa enteekateeka y’emmere eya Babulooni. Naye waliwo n’abamu abagamba nti bakkiriza nti September 11, 2001 kyali okutuukirizibwa kw’obunnabbi, naye bagamba nti si Isilamu, wabula famire ya Bush, oba abagala kufuga ensi yonna (globalists), oba Abajesuiti, oba CIA, oba okuggattika kw’eby’omulamwa ebitera okwogerwako bulijjo ebyeyambibwa abalowooza ku nteekateeka z’ekyama mu mulembe guno. Nga Alufa ne Omega, Yesu alaga enkomerero okuva ku ntandikwa; kale bwe tuba tusobya ku kye kyakiikirirwa mu bunnabbi ku September 11, 2001, tuba tuyonoona obusobozi bwaffe okulambulula mu butuufu Ekigambo ky’obunnabbi eky ‘mazima’.

The “empowerment” of the first message in Millerite history was Islam of the second Woe, and that empowerment typified the empowerment on September 11, 2001, that was brought about by Islam of the third Woe.

"Okunywezebwa" kw'obubaka obusooka mu byafaayo by'Abamillerite kwali Obusilamu obw'Akabi ak'okubiri, era okunywezebwa okwo kwali omufaananyi gw'okunywezebwa okwabaddewo nga September 11, 2001, okwaleetebwa Obusilamu obw'Akabi ak'okusatu.

Islam at the first waymark, identifies Islam at the last waymark. The last waymark represents the judgment, and the United States is judged at the Sunday law. It is the second message of Ezekiel in chapter thirty-seven, that brings the dead to life, and that message is the message of the third waymark, which is the Midnight Cry. It is the sealing message, as typified by the triumphal entry of Christ riding upon an “ass”, a symbol of Islam. The Midnight Cry sealing message is carried by Islam.

Obusiraamu ku kabonero ak’ekkubo akasooka bumanyiriza Obusiraamu ku kabonero ak’ekkubo akasembayo. Akabonero ak’ekkubo akasembayo kayimirira okusala omusango, era Amerika esalirwa omusango mu tteeka lya Sande. Obubaka obw’okubiri bwa Ezeekyeri mu ssuula 37 bwe buleetera abafu okuzuukuka, era obubaka obwo bwe bubaka bw’akabonero ak’ekkubo ak’okusatu, kye Okukaaba okw’omu ttumbi ly’ekiro. Obwo bubaka bwe bw’okuteekako akabonero, nga bwe bulagazibwa mu kuyingira kwa Kristo mu buwanguzi ng’atudde ku ndogoyi, ekifaananyi ky’Obusiraamu. Obubaka bw’okuteekako akabonero obw’Okukaaba okw’omu ttumbi ly’ekiro butwalibwa Obusiraamu.

> Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. Matthew 21:5.

> Mugambe omuwala wa Sayuuni nti, Laba, Kabaka wo ajja gy’oli, omuwombeefu, ng’atudde ku ndogoyi, ne ku kyana ky’endogoyi. Matayo 21:5.

Ezekiel’s second prophecy comes from the “four winds”, which is also a symbol of Islam. It is absolutely essential to be clear about this truth, for the message that is the Midnight Cry is the message identifying Islam of the third Woe, as the power that brings judgment upon the United States at the Sunday law, and produces the national ruin that follows the decree.

Obunnabbi bwa Ezekyeri obw’okubiri buva mu “empewo ennya”, era nazo ziba akabonero k’Obusiraamu. Kyetaagisa nnyo ddala okutegeera bulungi amazima gano, kubanga obubaka obwo obw’Okukaaba okw’omu ttumbi l’ekiro kye bubaka obulambulula Obusiraamu obw’ennaku ey’okusatu, ng’obuyinza obuleeta okusala omusango ku Amerika mu kiseera ky’etteeka lya Sande, era ekireeta okuzikirira kw’eggwanga okugoberera ekiragiro ekyo.

The Seven Trumpets of Revelation were God’s judgments upon the enforcement of Sunday worship by both pagan Rome and papal Rome.

Amakondeere omusanvu ag’Okubikkulirwa gaali ebibonerezo bya Katonda ku kuwalirizibwa kw’okusinza ku Ssande okwakolebwa Roma ey’obupagani n’eya Omupapa.

1. 1. The first four Trumpets were brought against pagan Rome after Constantine enforced the first Sunday law in the year 321.

   Empanda ennya ezisooka zaaleetebwa ku Roma ey’obupagani oluvannyuma lwa Constantine okussa mu nkola etteeka erisooka ery’olunaku lwa Sande mu mwaka gwa 321.

2. 2. The fifth and sixth Trumpets (which are also the first and second Woes of Islam), were God’s judgments against papal Rome for the papal Sunday law enacted at the Council of Orleans, in the year 538.

   Ekkondeere ey’okutaano n’ey’omukaaga (era nga z’ennaku eyasooka n’ey’okubiri ez’Obusiraamu), byali ebibonerezo bya Katonda eri Roma ey’Obupapa olw’etteeka lya Sande ery’obupapa eryaateekebwawo mu Lukiiko lw’e Orleans mu mwaka gwa 538.

3. 3. The seventh Trumpet (which is the third Woe of Islam), is the judgment brought upon the United States when it enforces Sunday worship in the near future.

   Ekkondeere ey’omusanvu (nga kwe Obuyinike obw’okusatu bw’Obusiraamu), kye kibonerezo ekireetebwa eri Amerika nga ekakaanya okusinza ku Ssande mu biseera eby’omu maaso ebiriraanye.

Islam of the third Woe represents the first waymark of September 11, 2001. The failed prediction of Islam’s attack on Nashville on July 18, 2020 represents the first disappointment, the second waymark. The message of the “four winds” of Islam, as represented in Ezekiel’s second prophecy in chapter thirty-seven, represents the Midnight Cry, the third waymark, and then the forth waymark of the fulfillment of the failed prediction of July 18, 2020 at the Sunday law. Those are the four prophetic waymarks that occur in the prophetic history of the one hundred and forty-four thousand as represented by Daniel’s seventy years of captivity.

Obusiraamu mu Kibonoobono eky’okusatu bukiikirira akabonero k’ekkubo akasooka aka Ssettemba 11, 2001. Obunnabbi obw’aleemererwa olw’olumbaganyi lwa Obusiraamu e Nashville nga Julaayi 18, 2020 bukiikirira okuswazibwa okwasooka, akabonero k’ekkubo akakubiri. Obubaka bw’‘empewo ennya’ ez’Obusiraamu, nga bwe bukiikirirwa mu bunnabbi bwa Ezekyeri obw’okubiri mu essuula 37, bukiikirira Okukaaba kw’ekiro wakati, akabonero k’ekkubo akasatu, era ne akabonero k’ekkubo akana ak’okutuukirira kw’obunnabbi obw’aleemererwa bwa Julaayi 18, 2020 ku Tteeka lya Ssande. Ebyo bye bibonero by’ekkubo ebina eby’obunnabbi ebiboneka mu byafaayo eby’obunnabbi eby’144,000 nga bwe bukiikirirwa emyaka ensanvu egy’obuddu eya Danyeri.

The recognition of the message of the Midnight Cry is a primary element of the “secret” that was revealed in type to Daniel, when he prayed to understand Nebuchadnezzar’s image-dream. His prayer is a waymark that is located at the end of the three-and-a-half days of death for the two witnesses of Revelation eleven. Daniel’s Leviticus twenty-six prayer, as recorded in chapter nine, was in the first year of Darius. This places his prayers at transition points.

Okutegeera obubaka bw’Okukaaba mu ttumbi ly’ekiro kye kitundu ekikulu ky ‘ekyama’ ekyalabisibwa mu kifaananyi eri Danyeri, bwe yasaba okutegeera ekirooto ky’ekifananyi kya Nebukadduneeza. Okusaba kwe kwe kabonero k’ekkubo akali ku nkomerero y’ennaku ssatu n’ekitundu ez’okufa ez’abajulirwa babiri b’Okubikkulirwa omutwe ogw’ekumi n’emu. Okusaba kwa Danyeri okwasinziira ku Leevitiko amakumi abiri mu mukaaga, nga kwawandiikibwa mu mutwe ogw’omwenda, kwali mu mwaka ogwasooka ogwa Darayo. Kino kiteeka okusaba kwe ku bifo eby’enkyukakyuka.

The transition point in Millerite history was 1856 when the Millerite movement transitioned from Philadelphia to Laodicea according to James and Ellen White. In that same year “new light” upon the “seven times” arrived in Hiram Edson’s Review and Herald articles, but in 1863 (“seven times” later), the “seven times” was rejected altogether. Daniel prayed “the prayer” that is identified as “the remedy” for the “scattering” of the “seven times” at the transition point between the first and second kingdoms of Bible prophecy.

Ekiseera eky’enkukyuka mu byafaayo by’Abamillerite kyali mu mwaka gwa 1856, nga ekibiina ky’Abamillerite kivudde e Philadelphia ne kigenda e Laodicea, ng’okusinziira ku James ne Ellen White. Mu mwaka gumu ogwo, "omusana omuggya" ku "emirundi musanvu" gwajja mu miwandiiko gya Hiram Edson mu Review and Herald, naye mu 1863 ("emirundi musanvu" oluvannyuma), ensonga eya "emirundi musanvu" yagaaanibwa ddala ddala. Daniel yasaba "okusaba" okumanyiddwa nga "obujjanjabi" ku "kusaasana" kw’ "emirundi musanvu", mu kiseera eky’enkukyuka wakati w’obwakabaka obwasooka n’obwokubiri mu bunnabbi bwa Baibuli.

Three-and-a-half is a symbol for the twelve-hundred and sixty years, which in turn is a symbol of the “seven times.” On July 18, 2020, the Laodicean movement of Future for America manifested rebellion against God’s command to never again hang a prophetic message upon time. The movement was then “slain” and “scattered” in the street of Revelation eleven, which runs through Ezekiel’s valley of dead dry bones. At the end of that “scattering” time, which is also the “tarrying time” of the parable of the ten virgins, they are now being called out of their graves by “a voice crying” from within the “wilderness” of the “three-and-a-half” days.

Ssatu n’ekitundu kye kifaananyi kya emyaka 1,260, ekyo nacyo kye kifaananyi kya 'emirundi musanvu.' Nga 18 Jjulaayi 2020, ekibiina kya Laodicea ekya Future for America lyalaze obujeemu okulwanyisa etteeka lya Katonda eriragira obutaddayo kukissa obubaka obw’obunnabbi ku budde. Kyaddako ekibiina ne 'kuttibwa' ne 'kusasaanyizibwa' mu luguudo lwa Okubikkulirwa 11, oluyita mu kiwonvu kya Ezekyeri eky’amagumba agafu era amakalu. Ku nkomerero y’ekiseera eky‘okusasaanyizibwa,’ ekyo era kye ‘ekiseera eky’okulindirira’ eky’olugero lw‘abawala kkumi abatannaba kufumbirwa,’ kaakano bayitibwa okuva mu malaalo gaabwe olw‘eddoboozi erikaaba’ eriva mu ‘ddungu’ erya ‘ennaku ssatu n’ekitundu.’

Just as the Millerites eventually recognized that they were then in the “tarrying time” of Matthew chapter twenty-five, and Habakkuk chapter two, so too, the “two dead witnesses” are required to recognize where they are, when the “voice in the wilderness” cries out. They must recognize they are “scattered”. That recognition is a call to “prayer”, but not simply prayer, it is a call to Daniel’s Leviticus twenty-six prayer. Without that specific prayer, there is no revival. The revival marks the transition point from Laodicea unto Philadelphia, and produces the prophetic phenomenon of the eighth being of the seven, as is confirmed by Nebuchadnezzar’s image in Daniel chapter two.

Nga bwe baatuuka ne bategeera Abamillerite nti mu kiseera ekyo baali mu "kiseera eky’okulindirira" ekya Matayo omutundu amakumi abiri mu ttaano, n’ekya Habakkuku omutundu ogw’okubiri, bwe kityo ne "bajulirwa babiri abafu" baateekwa okumanya we bali, "eddoboozi ery’omu ddungu" bwe likaaba. Balina okumanya nti "basaasanyiziddwa". Okutegeera okwo kwe kuyita mu "kusaba", naye si kusaba bwokka, wabula kuyita mu kusaba kwa Danyeri okw’Ekitabo ky’Abaleevi omutundu ogw’amakumi abiri mu mukaaga. Nga tekuli kusaba okwo okwenjawulo, tewali kuzuukuka. Okuzuukuka kuno kulaga ekifo eky’okuyitamu okuva e Lawodikiya okutuuka e Feridelfiya, era kuleeta ekintu eky’obunnabbi eky’ow’omunaana ali wa ku basanvu, nga bwe kikakasibwa ekifaananyi kya Nebukadneza mu Danyeri omutundu ogw’ebiri.

When that prayer of repentance and confession is accomplished, the promise is that God would then remember His covenant and gather His scattered people. Ezekiel’s first prophecy gathered the bones together, and then his prophecy of the “four winds” transformed the newly born “Philadelphians” into a mighty army…a mighty army that, according to Revelation eleven, were then to be “lifted up into heaven” with a “cloud of angels”. They are then the Lord’s “ensign”.

Bw’okuwaayo okusaba okw’okwenenya n’okwatula ebibi kuba kuwedde, obusuubizo bwe nti Katonda ajja kujjukira endagaano ye n’akuŋŋaanya abantu be abasaasaanyiziddwa. Obunnabbi bwa Ezekyeri obwasooka bwakuŋŋaanya amagumba wamu, era oluvannyuma obunnabbi bwe obw’“empewo ennya” ne bufuula “Philadelphians” abaazaalibwa obuggya eggye ery’amaanyi... eggye ery’amaanyi, nga bwe kyogerwa mu Okubikkulirwa ekkumi n’emu, ne “batwalibwa mu ggulu” wamu n’“ekire ky’abamalayika”. Awo baba “ekibendera” kya Mukama.

The “secret” of Daniel two, as the Lion of the tribe of Judah is now revealing, confirms the phenomenon of the “eighth being of the seven”…and every other prophetic element of Daniel two aligns with the prophetic sequence of the two witnesses of Revelation eleven. The two witnesses of Revelation chapter eleven, are “lifted up as an ensign” in the same “hour” that the Sunday law occurs, for they are lifted up at the “great earthquake” of Revelation chapter eleven. The “great earthquake” destroys a tenth part of the city, and the United States is the primary king of the “ten kings”, just as was France, when the “earthquake” of the French Revolution wiped out France in fulfillment of Revelation chapter eleven.

“Ekyama” ekya Danyeri essuula ey’ebbiri, nga Empologoma ey’ekika kya Yuda kaakano eri okubikkula, kikakasa ekyo ekiraga “ow’omunaana ava mu basanvu”... era buli kitundu ekirala ky’obunnabbi ekiri mu Danyeri essuula ey’ebbiri kigattagana n’omuddiring’anwa gw’obunnabbi ogw’abajulirwa babiri b’Okubikkulirwa essuula ey’ekkumi n’emu. Abajulirwa babiri b’Okubikkulirwa essuula ey’ekkumi n’emu, “bayimusibwa ng’ekibendera” mu “essaawa” y’emu mwe libaawo etteeka lya Ssande, kubanga bayimusibwa ku “kikankano ekinene ky’ettaka” eky’Okubikkulirwa essuula ey’ekkumi n’emu. “Ekikankano ekinene ky’ettaka” kizikiriza ekitundu ekimu ku kkumi eky’ekibuga, era Amerika ye kabaka asinga obukulu ku “bakabaka kkumi”, nga bwe yali Bufalansa, lwe “kikankano ky’ettaka” eky’Enkyukakyuka eya Bufalansa kyazikiriza Bufalansa mu kutuukiriza Okubikkulirwa essuula ey’ekkumi n’emu.

The perfect fulfillment of that earthquake is accomplished upon the “earth” beast, and the Sunday law in the kingdom of the earth beast produces a shaking. The perfect fulfillment of the “earthquake” of Revelation eleven, is the Sunday law when the “earth” beast is “shaken” and national apostasy is followed by national ruin. In that hour, the two witnesses are “lifted up as an ensign”. They “ascend to heaven in the clouds”, just as Christ ascended into heaven for the final time. His last words to the disciples, who typify God’s people of the last days, who are also to be lifted up into heaven as an ensign, are recorded in the book of Acts.

Okutuukirizibwa okutuufu kw’omutingito ogwo kutuukirira ku “ensolo eva mu nsi”, era etteeka erya Ssande mu bwakabaka bw’ensolo eva mu nsi livaako okukankana. Okutuukirizibwa okutuufu kw’“omutingito gw’ensi” ogw’Okubikkulirwa essuula kkumi n’emu, kwe kuteekebwawo etteeka erya Ssande, nga “ensolo eva mu nsi” ekankanyizibwa, era obujeemu bwa ggwanga eri Katonda ne bulondoolerwa kuzikirira kwa ggwanga. Mu kiseera ekyo, abajulizi babiri “bayimusibwa ng’ekibendera.” “Balinnya mu ggulu mu bire”, nga Kristo bwe yalinnya mu ggulu omulundi ogw’enkomerero. Ebigambo bye eby’enkomerero eri abayigirizwa, abakiikirira abantu ba Katonda b’ennaku ez’enkomerero, nabo abajja okuyimusibwa mu ggulu ng’ekibendera, biwandiikiddwa mu kitabo ky’Ebikolwa by’Abatume.

> And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth. And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. Acts 1:7–9.

> N’abagamba nti, Si kwa mmwe kumanya ebiseera oba ebiro, Kitange bye yateekera mu buyinza bwe. Naye munaafuna amaanyi, Omwoyo Omutukuvu bw’anaaba azze ku mmwe; era munaaba bajulizi bange mu Yerusaalemi, ne mu Buyudaaya yonna, ne mu Samaliya, n’okutuuka ku nkomerero y’ensi. Bwe yamala okwogera ebyo, nga balaba, n’asitulwa waggulu; ekire ne kimutwala okuva mu maaso gaabwe. Ebikolwa 1:7-9.

Those that would be the “ensign” must turn away from the application of “times and seasons”, if they would receive the power of the Holy Spirit to accomplish the work of the “ensign”.

Abo abandiba "ensign" balina okulekera ddala okukozesa kwa "times and seasons", singa bagenda okufuna amaanyi g’Omwoyo Omutukuvu okutuukiriza omulimu gwa "ensign".

The “secret” that was revealed to Daniel in chapter two, is the secret of the Revelation of Jesus Christ that is unsealed just before probation closes. That “secret” includes “the hidden history” of the “Seven Thunders.” That history is structured upon the Hebrew word that was created by bringing together the first, thirteenth and last letter of the Hebrew alphabet. When those letters are brought together, they form the Hebrew word “truth.” Jesus is the “truth”, which is also the First and the Last. Those three letters represent the structure of every great reform movement, for they represent the first, second and third angels. They represent the three-step purification process represented by Daniel in chapter twelve, as “purified, made white and tried”. That three-step testing and purification process has been presented for over two decades by Future for America, but it has now been identified as representing a “hidden history” within the sacred reform lines. That “hidden history” is the perfect fulfillment of the “Seven Thunders” that were sealed up until now, just before the close of probation.

"Ekyama" ekyabikkulirwa Danyeri mu ssuula ey'okubiri, kye ekyama ky'Okubikkulirwa kwa Yesu Kristo ekigguddwawo katono nga ekiseera ky'okusaasirwa kiggalawo. Ekyama ekyo kirimu "ebyafaayo ebyakwekebwa" ebya "Okubwatuka kw'enkuba omusanvu." Ebyafaayo ebyo byazimbibwa ku kigambo ky'Olwebbulaniya ekyakolebwa nga baleese wamu ennukuta eyasooka, ey'ekkumi n'esatu n'ey'enkomerero mu naddirira y'ennukuta z'Olwebbulaniya. Ennukuta ezo bwe zituusibwa wamu, zikola ekigambo ky'Olwebbulaniya "amazima." Yesu ye "mazima", era ye Asooka n'Owasembayo. Ennukuta ezo ssatu ziimirira enteekateeka y'entambula yonna ennene ey'okuddamu okuzza mu nteeko, kubanga zikiimira malayika asooka, ow'okubiri n'ow'okusatu. Zikiimira enteekateeka ey'ebitundu bisatu ey'okutukuza, nga bwe yalagiddwa Danyeri mu ssuula ey'ekkumi n'ebiri, nti "batukulibwa, bafuulibwa abeeru era begezebwa." Enteekateeka eyo ey'ebitundu bisatu ey'okukemebwa n'okutukuza, Future for America ebadde eyigiriza okumala emyaka egisukka mu amakumi abiri, naye kati kimanyiddwa nti kiimira "ebyafaayo ebyakwekebwa" mu mirongo emitukuvu egy'okutereeza. Ebyafaayo ebyo "ebyakwekebwa" bye bituukirizirivu ebyo "Okubwatuka kw'enkuba omusanvu" ebyafunzibwa okutuusa leero, katono nga okuggala kw'ekiseera ky'okusaasirwa kutuuse.

It has long been understood that the Seven Thunders represent a “delineation of events that transpired under the first and second angels’ messages,” and that they also represent “future events that would be disclosed in their order.” It has now been revealed through the Revelation of “truth,” that the last three waymarks of a reform line are the “hidden history” of the Seven Thunders. Those waymarks begin with the “first” disappointment and end with the “last” disappointment. The middle waymark is the Midnight Cry. The first disappointment marks the beginning of the “tarrying time”, which ends at the Midnight Cry. The message of the Midnight Cry ends at “the judgment” where the last disappointment is marked.

Kibadde kimanyiddwa okumala ebbanga ddene nti Ebikubi by’ekkuba omusanvu biraga ‘okulambikibwa kw’ebintu ebyaliwo wansi w’obubaka bw’abamalayika obusooka n’obw’okubiri,’ era nti biraga n’‘ebintu eby’omu maaso ebyandibikkuliddwa mu nteekateeka yaabyo.’ Kati kibikkuliddwa mu kubikkulirwa kw‘‘mazima’ nti obubonero busatu obw’ekkubo obusembayo bw’olunyiriri lw’enkyukakyuka bye ‘ebyafaayo eby’ekweka’ eby’Ebikubi by’ekkuba omusanvu. Obubonero obwo butandikira ku kusuulibwamu essuubi ‘okw’okusooka’ era buggwa ku kusuulibwamu essuubi ‘okw’enkomerero.’ Akabonero akali wakati ke Okukaaba okw’omu ttumbi ly’ekiro. Okusuulibwamu essuubi okw’okusooka kumaka okutandika kw’‘ekiseera eky’okulindirira’, ekiggwa ku Okukaaba okw’omu ttumbi ly’ekiro. Obubaka bw’Okukaaba okw’omu ttumbi ly’ekiro buggwa ku ‘kusalirwa omusango,’ we wamakirwa okusuulibwamu essuubi okw’enkomerero.

The first disappointment in Daniel chapter two, was Daniel’s recognition that he had been placed under a “death decree”. He then asked for “time”, thus marking the beginning of the “tarrying time”. That led to his understanding of the “secret,” which is the message of the Midnight Cry, that was then presented to Nebuchadnezzar so he could “judge” Daniel’s message.

Okunakuwala okusooka mu Danyeri essuula ey'okubiri, kwe kumanya kwa Danyeri nti baali bamuteekeddeko "ekiragiro ky'okutta". Awo n’asaba "ekiseera", ne kyo ne kitegeeza olutandikwa lw’ "ekiseera eky’okulindirira". Ebyo byamuleetera okutegeera "ekyama", ekyali obubaka bw’Okukaaba okwa Matulutulu, ne kiweebwa eri Nebukadduneeza alyoke "aweruze" obubaka bwa Danyeri.

Nebuchadnezzar’s “judgment” of the dream and interpretation that Daniel presented marks the third of the three waymarks that represent the “hidden history” of the Seven Thunders. That judgment is also taken up in Daniel chapter three, which represents the principle that is firmly employed in the books of Daniel and Revelation, that principle being “repeat and enlarge”.

"Okusala omusango" kwa Nebukadduneeza ku kirooto n’ennyonnyola Danyeri gye yawayo, kwe kulaga akabonero ak’asatu mu bubonero busatu obulaga ekkubo obukiikirira "ebyafaayo ebyakwekebwa" eby’Emisono musanvu. Okusala omusango okwo kulambululwamu ne mu Danyeri essuula esatu, ekiraga enkola eyakakanyizibwa mu bitabo bya Danyeri n’Okubikkulirwa, nga ye "okuddamu era n’okugaziya".

We will address chapter three in the next article, but it is worth identifying here that the judgment of the third waymark in chapter three identifies the last disappointment, that was typified by the first disappointment. The “hidden history” of the seven thunders identifies three waymarks, beginning and ending with a disappointment. In Daniel chapter two the first disappointment is associated with a “death decree” by Nebuchadnezzar, and in chapter three the last disappointment is associated with another “death decree” by Nebuchadnezzar.

Tujja kwogerako ku ssuula esatu mu kiwandiiko ekiddako, naye kikulu wano okulaga nti okusalirwa omusango ogw'akabonero ak'asatu mu ssuula esatu kulaga okusanyizibwaamu okwasembayo, okwafaananyizibwa n'okusanyizibwaamu okwasooka. "Ebyafaayo ebyekwekebwa" eby'ebibwatuka by'eggulu musanvu biraga amakabonero asatu, nga bitandikira ne bimaliriza n'okusanyizibwaamu. Mu Danyeri essuula ey'okubiri, okusanyizibwaamu okwasooka kwekwatagana ne "kiragiro eky'okutta" ekya Nebuchadnezzar, era mu ssuula esatu, okusanyizibwaamu okwasembayo kwekwatagana ne "kiragiro eky'okutta" ekirala ekya Nebuchadnezzar.

The “hidden history” of the “two witnesses”, who represent the movement of Future for America, represents the disappointment of July 18, 2020. Then began the “tarrying time” as represented by “three-and-a-half days” in Revelation chapter eleven. The awakening and resurrection of those that were “slain in the streets” by the beast that ascended out of “the bottomless pit” is specifically detailed in God’s prophetic Word; but at a simple level, when the two witnesses awake, they understand the “secret” represented in Daniel chapter two.

“Ebyafaayo eby’ekyama” eby’“abajulizi babiri”, abayimirira ekibiina kya Future for America, biyimirira okugwaamu essuubi okw’ennaku ya July 18, 2020. Olwo ne watandika “ekiseera eky’okulindirira” nga kiragibwa mu “nnaku ssatu n’ekitundu” mu kitabo ky’Okubikkulirwa essuula ey’ekkumin’emu. Okuzuukusibwa n’okuzuukirizibwa kw’abo abaattibwa “mu nguudo” olw’ensolo eyayambuka n’ava mu “kinnya ekitawera wansi” kirambikiddwa mu ngeri entongole mu Kigambo kya Katonda eky’obunnabbi; naye ku mutendera ogwangu, abajulizi babiri bwe bazuukuka, bategeera “ekyama” ekiragirizibwa mu Daniyeri essuula ey’okubiri.

That “secret” is the message of the Midnight Cry, which they then proclaim until Daniel chapter three, when the soon-coming Sunday law arrives, and the last disappointment occurs. The first disappointment was experienced by those represented as “Daniel” on July 18, 2020. The last disappointment is experienced by the leader of the “ten kings” which is the United States, as national apostasy ushers in national ruin from Islam.

Ekyama ekyo kye obubaka bw’Okukaaba okw’ettumbi, ne bakibuulira okutuusa ku Danyeri essuula esatu, mu kiseera we wajja etteeka lya Sande erijja amangu, era ne wabaawo obusuulibwaamu obwasembayo. Obusuulibwaamu obwasooka bwatuukira abo abakiikirirwa ng’ “Danyeri” nga 18 July 2020. Obusuulibwaamu obwasembayo butuukira omukulembeze w’ “bakabaka kkumi,” ye Amerika, nga kuvamu mu ddiini kw’eggwanga kuleeta okuzikirira kw’eggwanga okuva mu Buyisiramu.

We will finish the summary and conclusion of Daniel chapter two in the next article.

Tujja kumaliriza ensobanuro empimpi n’okukomekkereza ku ssuula ey’okubiri eya Daniel mu kiwandiiko ekiddako.

> “Satan has taken the world captive. He has introduced an idol sabbath, apparently giving to it great importance. He has stolen the homage of the Christian world away from the Sabbath of the Lord for this idol sabbath. The world bows to a tradition, a man-made commandment. As Nebuchadnezzar set up his golden image on the plain of Dura, and so exalted himself, so Satan exalts himself in this false sabbath, for which he has stolen the livery of heaven.” Review and Herald, March 8, 1898.

> Sitaani awambye ensi. Aleese essabbiiti ey’ekifaananyi, n’agiwa ekitiibwa ekinene ng’alaga ng’ekulu nnyo. Awambye okusinza n’ekitiibwa ky’ensi y’ekikristaayo n’akiggya ku Ssabbiti ya Mukama n’akiwa essabbiiti eno ey’ekifaananyi. Ensi efukaamira ennono, ekiragiro ekyakoleddwa abantu. Nga Nebukadduneeza bwe yateekawo ekifaananyi kye ekya zaabu mu ttale lya Dura, n’eyekuza; bwe batyo ne Sitaani yeekuza mu Ssabbiti eno ey’obulimba, nga ayambadde ebyambalo by’eggulu bye yawambye. Review and Herald, 8 Maarisi, 1898.

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