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# The Book of Daniel - Number Seventeen

Ekitabo kya Danyeri - Ennamba kkumi na musanvu

Prophetic Connections: Nebuchadnezzar’s Golden Image and the Sunday Law

Enkwatagana z’obunnabbi: Ekifaananyi ekya zaabu kya Nebukadduneeza n’Eteeka lya Ssande

Author

Jeff Pippenger

Published

December 12, 2023

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Sister White often identifies the golden image on the plain of Dura as the Sunday law.

Sister White emirundi mingi ategeeza nti ekifaananyi ekya zzaabu ekiri mu kyeya kya Dura kye tteeka lya Sande.

> “An idol sabbath has been set up, as the golden image was set up in the plains of Dura. And as Nebuchadnezzar, the king of Babylon, issued a decree that all who would not bow down and worship this image should be killed, so a proclamation will be made that all who will not reverence the Sunday institution will be punished with imprisonment and death. Thus the Sabbath of the Lord is trampled underfoot. But the Lord has declared, ‘Woe unto them that decree unrighteous decrees, and write grievousness which they have prescribed’ [Isaiah 10:1]. [Zephaniah 1:14–18; 2:1–3, quoted.]” Manuscript Releases, volume 14, 91.

> Ssabbiiti ey’ekifaananyi eteekeddwawo, nga bwe baateekawo ekifaananyi ekya zaabu mu ttale ery’e Dura. Era nga Nebukadduneeza, kabaka w’e Babulooni, yawa ekiragiro nti bonna abataagwa wansi ne basinza ekifaananyi kino battibwe, bwe kityo, walibaawo okulangirirwa nti bonna abatamussaamu ekitiibwa enteekateeka ya Sande balibonerezebwa nga bafungibwa mu nkomera era ne battibwa. Bwe batyo Ssabbiiti ya Mukama enyigirizibwa wansi w’ebigere. Naye Mukama agambye nti, ‘Zibasanze abo abalagira amateeka ag’obutali bwenkanya, ne bawandiika obukambwe kwe baalagira’ [Isaaya 10:1]. [Zefaniya 1:14-18; 2:1-3, byogezeddwa.] Manuscript Releases, voliyumu 14, 91.

In this particular passage Sister White references the book of Zephaniah, and in so doing she adds to the prophetic connection of Daniel chapter two and chapter three. Zephaniah identifies that God’s people are to gather together before the decree. He also identifies a trumpet message, which is a symbol of a warning message that is directed against the cities (States) and towers (Churches). He identifies a gathering, which is the element of the “seven times,” that occurs when the Leviticus twenty-six prayer is offered. He identifies a “nation that is not desired,” all the while emphasizing the arrival of God’s executive judgment that begins at the Sunday law and escalates through to the Second Coming of Christ.

Mu kitundu kino eky’enjawulo Sister White ayogerako ku kitabo kya Zefaniya, era mu kukikola atyo ayongerako ku nkwatagana ey’obunnabbi eya Danyeri essuula ey’okubiri n’ey’okusatu. Zefaniya alaga nti abantu ba Katonda balina okukuŋŋaana wamu nga tteeka tennaba kufulumizibwa. Alaga era n’obubaka bw’ekkondeere, obuli ng’akabonero k’obubaka bw’okulabula obusindikiddwa eri ebibuga (States) n’eminara (Amakanisa). Alaga okukuŋŋaana, ekintu ekiba mu “ebiseera omusanvu,” ekibaawo nga okusaba kwa Levitiko 26 kusabiddwa. Alaga “eggwanga eritayagalibwa,” nga awo wamu akakasiza nnyo okutuuka okw’okusalira omusango kwa Katonda okutuukirizibwa, okwatandikira ku tteeka erya Sande ne kweyongera okutuuka ku Kujja okw’okubiri kwa Kristo.

What precedes the decree of the Sunday law is the formation of the image of the beast. The formation of the image of the beast is the visual test that confronts those of God’s people, who have previously passed the dietary test. Before the decree, which is the third (the litmus test), God’s people, who Zephaniah identifies as a “nation that is not desired,” are called to gather together. The first prophecy of Ezekiel is the gathering message, but it is only accomplished for those who recognize their scattered condition and pray the Leviticus twenty-six prayer, as did Daniel, in chapter nine.

Ekiragiro eky’etteeka lya Sande kibanjirirwa kutondebwa kw’ekifaananyi ky’ensolo. Okutondebwa kw’ekifaananyi ky’ensolo kwe kigezo ekirabika ekiyimirira mu maaso g’abo ab’omu bantu ba Katonda, abaayita dda mu kigezo ky’emmere. Ng’akyali nga tekinnabaawo ekiragiro, ekiba kya ssatu (ekigezo ekisunsula), abantu ba Katonda, Zefaniya b’ayita “eggwanga eritaganyizibwa,” bayitibwa okwekuŋŋaanya wamu. Obunnabbi obusooka bwa Ezeekyeri bwe bubaka bw’okukuŋŋaanya, naye butuukirira bokka abategeera embeera yaabwe ey’okubasaasaanyizibwa ne basaaba okusaba okuli mu Levitiko amakumi abiri mu mukaaga, nga bwe yakola Danyeri mu ssuula ey’omwenda.

> The great day of the Lord is near, it is near, and hasteth greatly, even the voice of the day of the Lord: the mighty man shall cry there bitterly. That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness, A day of the trumpet and alarm against the fenced cities, and against the high towers. And I will bring distress upon men, that they shall walk like blind men, because they have sinned against the Lord: and their blood shall be poured out as dust, and their flesh as the dung. Neither their silver nor their gold shall be able to deliver them in the day of the Lord’s wrath; but the whole land shall be devoured by the fire of his jealousy: for he shall make even a speedy riddance of all them that dwell in the land. Gather yourselves together, yea, gather together, O nation not desired; Before the decree bring forth, before the day pass as the chaff, before the fierce anger of the Lord come upon you, before the day of the Lord’s anger come upon you. Seek ye the Lord, all ye meek of the earth, which have wrought his judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the Lord’s anger. Zephaniah 1:14–2:3.

> Olunaku olukulu lwa Mukama luli kumpi; ddala luli kumpi, era luyanguyiriza nnyo okujja, era n’eddoboozi ly’olunaku lwa Mukama liwulika; omuzira alikaaba eyo mu nnaku ennyo. Olwo lunaku lwe lunaku lw’obusungu, lunaku lw’obuzibu n’okunyigirizibwa, lunaku lw’okuzikirira n’okuleka amatongo, lunaku lw’ekizikiza n’obuduuwa, lunaku ly’ebire n’ekizikiza ekizingirire, lunaku lw’amakondere n’enduulu eri ebibuga ebyetoolereddwa bbugwe n’eri eminara emiwaggulu. Era ndireetera abantu ennaku, ne batambulanga ng’abazibe amaaso, kubanga baayonoona Mukama; omusaayi gwabwe gujja kuyiibwa ng’effuufu, n’ennyama yaabwe ng’obusa. Ffeeza yaabwe newaakubadde zaabu yaabwe tebijja kubawonya ku lunaku lw’obusungu bwa Mukama; naye ensi yonna ejja kulidibwa omuliro ogw’obuggya bwe, kubanga ajja kuzikiriza mangu ddala bonna abatuula mu nsi. Mwekuŋŋaanyize wamu, ee, mwekuŋŋaanyize, mmwe ggwanga eritayagayirirwa; nga tewannaba kufulumizibwa kiragiro, nga olunaku telunnaba kuyita ng’obusenke, nga obusungu obw’ekambwe bwa Mukama tebunnaba kubatuukako, nga olunaku lw’obusungu bwa Mukama telunnaba kubatuukako. Munoonye Mukama, mmwe mwenna abawombeefu ab’ensi, abaakola obwenkanya bwe; munoonye obutuukirivu, munoonye obuwombeefu; kyaandiba nga munaakwekerwa ku lunaku lw’obusungu bwa Mukama. Zefaniya 1:14–2:3.

A “mighty man” in the Scriptures is a man of power, and the first reference to a “mighty man” is Gideon.

"Omusajja omuzira" mu Byawandiikibwa ye musajja ow’amaanyi, era omusooka okwogerwako nga "omusajja omuzira" ye Gidiyoni.

> And there came an angel of the Lord, and sat under an oak which was in Ophrah, that pertained unto Joash the Abiezrite: and his son Gideon threshed wheat by the winepress, to hide it from the Midianites. And the angel of the Lord appeared unto him, and said unto him, The Lord is with thee, thou mighty man of valour. And Gideon said unto him, Oh my Lord, if the Lord be with us, why then is all this befallen us? and where be all his miracles which our fathers told us of, saying, Did not the Lord bring us up from Egypt? but now the Lord hath forsaken us, and delivered us into the hands of the Midianites. And the Lord looked upon him, and said, Go in this thy might, and thou shalt save Israel from the hand of the Midianites: have not I sent thee? And he said unto him, Oh my Lord, wherewith shall I save Israel? behold, my family is poor in Manasseh, and I am the least in my father’s house. And the Lord said unto him, Surely I will be with thee, and thou shalt smite the Midianites as one man. Judges 6:11–16.

> Awo n'ajja Malayika wa Mukama, n'atudda wansi w'omuti ogwali e Ofura, ogwa Yowaasi Omwabiezeri; omwana we Gideyoni yali ng'akukuulira engano okumpi n'ekifo eky'okukandirira wayini, ng'akikweka okuva eri Abamidiani. Malayika wa Mukama n'amulabikira, n'amugamba nti, Mukama ali naawe, ggwe muzira ow'amaanyi. Awo Gideyoni n'amugamba nti, Ai Mukama wange, oba nga Mukama ali naffe, lwaki ebintu bino byonna bituguddeko? Era biri wa ebikolwa bye eby'amagero, bye bajjajjafe batubuulira, nga bagamba nti, Si Mukama yatuggya e Misiri? Naye kaakano Mukama atulekedde, n'atuwaayo mu mikono gy'Abamidiani. Awo Mukama n'amutunuulira, n'amugamba nti, Genda n'amaanyi ago go, era onolokola Isirayiri mu mukono gw'Abamidiani; si nze nkusindise? N'amugamba nti, Ai Mukama wange, ndolokola ntya Isirayiri? Laba, olulyo lwange luwombeefu mu Manase, era nze nsinga obutono mu nnyumba ya kitange. Mukama n'amugamba nti, Mazima ndibeera naawe, era onokuba Abamidiani ng'omuntu omu. Abalamuzi 6:11-16.

In Zephaniah the mighty man, who is also Gideon, is to cry bitterly. The word “cry” is a symbol of the Midnight Cry in the last days, and the word “bitter” represents righteous indignation. Gideon, or Zephaniah’s “mighty man,” is a symbol of the Elijah message that has the responsibility of showing God’s people their sins, and of course the sins of their fathers.

Mu Zefaniya, omusajja omuzira, gwe Gidiyooni, alina okukaaba nnyo n’obunyiivu. Ekigambo “okukaaba” kikiikirira Enduulu y’essaawa ya ttumbi mu nnaku ez’enkomerero, ate “obunyiivu” buyimirira obusungu obutuukirivu. Gidiyooni, oba “omusajja omuzira” wa Zefaniya, kifaananyi ky’obubaka bwa Eriya obulimu obuvunaanyizibwa okulaga abantu ba Katonda ebyonoono byabwe, era ddala n’ebyonoonyi bya bajjajja baabwe.

> Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.

> Yogerera waggulu, tokwata mpola; yimusa eddoboozi lyo ng’ekkondeere, obategeeze abantu bange obujeemu bwabwe, n’ennyumba ya Yakobo ebibi byabwe. Isaaya 58:1.

All the prophets align with one another in the last days, so the trumpet message of Isaiah is also the “cry” of the mighty man of Zephaniah, who is Gideon, and they all are identifying the Elijah messenger and his work in the last days. In Isaiah the following verses identify their sins as presumption, for they believe they are actually worshipping and serving the Lord.

Abalagulira bonna bakkiriziganya wamu mu nnaku ez’enkomerero, noolwekyo obubaka obw’okuvuga amakondeere bwa Isaaya bwe bumu n’“okukaaba” kw’omusajja omuzira ogw’ogerwako mu Zefaniya, ye Gidiyoni, era bonna balaga omubaka wa Eriya n’omulimu gwe mu nnaku ez’enkomerero. Mu Isaaya, ebyawandiikiddwa ebiddirira biraga ebibi byabwe eby’okwekakasa, kubanga balowooza nti ddala basinza era bawereza Mukama.

> Yet they seek me daily, and delight to know my ways, as a nation that did righteousness, and forsook not the ordinance of their God: they ask of me the ordinances of justice; they take delight in approaching to God. Isaiah 58:2.

> Naye bannoonya nze buli lunaku, era basanyukira okumanya amakubo gange, ng’eggwanga eryaakola obutuukirivu, ne teyaleka ekiragiro kya Katonda waalyo: bannebuuza ku nze amateeka ag’obwenkanya; basanyukira okusembera eri Katonda. Isaaya 58:2.

The bitter cry of the mighty man is the message of the Midnight Cry, which includes the revelation that July 18, 2020 was a presumptuous sin against the Lord that must be repented of and confessed. The nuts and bolts of the message of the Midnight Cry is the formation of the image of the beast, and the subsequent judgment brought upon the United States, and then the world, by Islam.

Okukaaba okunakuwaza kw’omusajja ow’amaanyi kye bubaka bw’Okukaaba okwa mu ttumbi ly’ekiro, omuli okubikkulirwa nti nga 18 Julaayi 2020 kwali ekibi eky’obugwagwa eri Mukama ekirina okwenenyebwa era okukikwatula. Ensonga entongole mu bubaka bw’Okukaaba okwa mu ttumbi ly’ekiro kwe kutondebwa kw’ekifaananyi ky’ensolo, n’omusango ogwaddako ogwaleetebwa ku Amerika, oluvannyuma ne ku nsi yonna, ng’Obusiraamu bwe bwaguleeta.

When the Leviticus twenty-six prayer is accomplished at the end of the wilderness of the three and a half days of Revelation eleven, the precious and vile will be separated. The wise and foolish will either have the golden oil or they will not, and at that time they will be as Gideon’s “one man.” According to Zephaniah, before the Sunday law decree, Gideon, who is Elijah, who is Ezekiel, who is the mighty man will present the message of the Midnight Cry, in conjunction with the bitterness of showing God’s people their sin of participating in the prediction of July 18, 2020, and their unjustified attempt to vindicate their prediction after it utterly failed.

Okusaba kwa Leevitiko 26 bwe kutuukirizibwa ku nkomerero y’eddungu ly’ebiro bisatu n’ekitundu eby’Okubikkulirwa essuula 11, ab’omuwendo n’abatali ba muwendo bajja okwawulwamu. Ab’amagezi n’abasirusiru bajja kuba balina amafuta ag’ezaabu oba tebagalina, era mu kiseera ekyo bajja kuba ng’ ‘omusajja omu’ gwa Gidiyoni. Ng’okusinziira ku Zefaniya, nga tekinnavaayo ekiragiro ky’etteeka lya Sande, Gidiyoni, gwe Eriya, gwe Ezeekyeri, gwe musajja omuzira, alireeta obubaka bw’Okukaaba okw’ettaawa ya ttumbi, wamu n’obulumi obw’okulaga abantu ba Katonda ekibi kyabwe eky’okwetaba mu kunenerwa kwa July 18, 2020, n’okugezaako kwabwe okutali kwa nsonga okulaga nti okunenerwa kwabwe kwali kwa mazima nga kumaze okulemererwa ddala.

Zephaniah identifies a gathering together of God’s people in the last days that precedes the Sunday law decree. The gathering together is also represented by Ezekiel’s first prophecy in chapter thirty-seven.

Zefaniya alaga okukuŋaana kw’abantu ba Katonda mu nnaku ez’enkomerero ekikulembera ekiragiro ky’etteeka lya Ssande. Okukuŋaana okwo kulagiddwa era mu bunnabbi bwa Ezekyeri obwasooka mu mutwe ogw’amakumi asatu mu musanvu.

> So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Ezekiel 37:7, 8.

> Noolwekyo ne nnayogera nga bwe nnalagirwa; era bwe nnayogera, ne wabaawo eddoboozi, era, laba, okukankana, n’amagumba ne gakuŋŋaana, egumba ku guggwe. Awo bwe nnatunuulira, laba, emiguwa n’ennyama ne bikula ku byo, n’olususu ne lubisaanikira waggulu; naye omwoyo tegwali mu bo. Ezekyeri 37:7, 8.

Ezekiel prophesied to the dry bones that lay dead in the street of that city of Revelation chapter eleven, where also our Lord was crucified. They are first gathered together.

Ezekyeri yabuulira obunnabbi eri amagumba amakalu agaalambalambadde nga gafudde mu luguudo lw’ekibuga ekyo ekiri mu Okubikkulirwa essuula ey’ekkumi n’emu, mwe era Mukama waffe yabambibwa ku musaalaba. Amagumba ago gasooka kukuŋaanyizibwa wamu.

> And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:8–10.

> Era emirambo gyabwe giribeera mu luguudo lw’ekibuga ekinene, ekiyitibwa mu bw’omwoyo Sodomu ne Misiri, eyo era Mukama waffe we yabambibwa ku musaalaba. Era abantu n’ebika n’ennimi n’amawanga baliraba emirambo gyabwe okumala ennaku ssatu n’ekitundu, so tebalikkiriza emirambo gyabwe okuzikibwa mu ntaana. Era abo abatuula ku nsi bajja kusanyukira ku bo, ne beesanyusa, ne basindikiragana ebirabo omu ne munne; kubanga bannabbi bano babiri baabonyaabonya abo abatuula ku nsi. Okubikkulirwa 11:8-10.

They are gathered as the three and a half days are coming to a conclusion. The three and a half days represents the tarrying time of Matthew chapter twenty-five, but it is also the scattering of the “seven times” of Leviticus twenty-six. Those that are gathered have previously been scattered, and Zephaniah identifies them as a “nation not desired.” The nation that is not desired are those who have been dead in the streets while the world rejoiced over their dead bodies, but who are gathered together and then become the nation that is the point of attack of the dragon power of the last days, who lift up the whore of Tyre as their head.

Bakuŋŋanyizibwa nga ennaku ssatu n’ekitundu zituuka ku nkomerero yaazo. Ennaku ssatu n’ekitundu zikiikirira ekiseera eky’okulindirira ekya Matayo essuula amakumi abiri mu ttaano, naye era zitegeeza n’okusasanyizibwa kwa “emirundi musanvu” egy’Abaleevi essuula amakumi abiri mu mukaaga. Abo abakuŋŋanyiziddwa baali basasaanyiziddwa dda, era Zefaniya abalambulula ng’eggwanga “eritayagalibwa.” Eggwanga eryo eritayagalibwa be abo abaabadde bafu mu nguudo, ng’ensi essanyuukira ku mirambo gyabwe, naye ne bakuŋŋanyizibwa wamu ne bafuuka eggwanga erirumbibwa amaanyi g’ennyoka ennene ag’ennaku ez’enkomerero, agagulumiza omukazi omwenzi ow’e Ttuulo okuba omutwe.

> A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. For they have consulted together with one consent: they are confederate against thee. Psalm 83:1–5.

> Oluyimba oba Zabbuli lwa Asafu. Tosirika, Ayi Katonda; totekawo bukkakkamu bwo, so tobeera nga weesirise, Ayi Katonda. Kubanga, laba, abalabe bo bakuba enduulu; n’abo abakukyawa bagolodde emitwe gyabwe. Bateekateese amagezi ag’obukuusa ku bantu bo, era bateesa ku abo b’okuumye mu kyama. Bagambye nti, Mujje, tubamalewo babeere nga si ggwanga, era erinnya lya Isirayiri terijjukirwenga nate. Kubanga bateese wamu n’omutima gumu; bakwataganye okukulwanyisa. Zabbuli 83:1-5.

Their intent is to take spiritual Israel of the last days and throw them into Nebuchadnezzar’s fiery furnace. When the dead bones first hear Isaiah’s “voice,” crying the message of the Midnight Cry, they are still in the wilderness of the three and a half days. They then must choose to receive or reject the Comforter that Christ promised to send which convicts them of their sin of July 18, 2020.

Ekigendererwa kyaabwe kwe kutwala Isirayiri ey’omwoyo ey’ennaku z’enkomerero ne babasuula mu kyoto ky’omuliro kya Nebukadduneeza. Bwe amafupa agafu gasooka okuwulira “eddoboozi” lya Isaaya, nga lilangirira obubaka bw’Okukaaba okw’omu ttumbi lya kiro, baba bakyali mu ddungu ery’ennaku ssatu n’ekitundu. Awo ne balina okusalawo okwaniriza oba okugaanira Omubeezi gwe Kristo yasuubiza okubasindikira, anenyeza olw’ekibi kyabwe eky’e 18 Julaayi 2020.

> Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:1–5.

> Mujjaje, mujjaje abantu bange, bw’ayogera Katonda wammwe. Mugambe Yerusaalemi ebigambo eby’okugumya, mumwogerere nti ennaku ze ziweddeko, nti obujeemu bwe busonyiyiddwa; kubanga afunye okuva mu mukono gwa Mukama emirundi ebiri olw’ebibi bye byonna. Eddoboozi ly’oyo ayogerera mu ddungu nti, Mutegekere Mukama ekkubo, mugolole mu ddungu oluguudo olukulu olw’Katonda waffe. Buli kiwonvu kinaayimudwa, n’olusozi lwonna n’akasozi binaagalamizibwa; n’ebikyamu binaagololwa, n’ebifo ebikambwe binaafuulibwa weeru. Era ekitiibwa kya Mukama kinaalabisibwa, n’ennyama zonna zinaakiraba wamu; kubanga akamwa ka Mukama kayogedde. Isaaya 40:1-5.

The passage identifying the work of the voice crying in the wilderness has some very detailed information. His message will be based upon a revelation of Christ’s character, as represented by the fact that the “glory,” which is Christ’s character, will be revealed. The Revelation of Jesus Christ that is unsealed just before the close of probation is an unsealing of Christ’s character as represented by the element of His character that is represented as Alpha and Omega. It will also be revealed that His character is “truth.”

Ekitundu ekiraga omulimu gw’eddoboozi eryekaaba mu ddungu kirimu eby’okumanya ebirambikiddwa mu bujjuvu ennyo. Obubaka bwe bulisimbibwako ku kubikkulirwa kw’obuntu bwa Kristo, nga kiragirwa mu nsonga nti “ekitiibwa,” ekyo ekiraga obuntu bwa Kristo, kigenda kubikkulibwa. Okubikkulirwa kwa Yesu Kristo okwaggulwawo nga tonnaba kuggwaawo ekiseera ky’okugezesebwa kwe kuggulwawo kw’obuntu bwa Kristo, nga kulagirwa mu kitundu ky’obuntu bwe ekiragibwa ng’Alufa ne Omega. Era kijja kulabisibwa nti obuntu bwe “mazima.”

Another detail is that when the voice begins to cry, he is still in the wilderness of the three and a half days, for he is crying in the wilderness. Prophetically when his work begins the two witnesses are still dead in the street that runs through Ezekiel’s valley. Another specific fact is that when the voice begins his work, the entire world shall have access to the message. Another observation is that the message is given in the period of the last days when Christ is blotting out the sins of the one hundred and forty-four thousand, for their iniquity has been pardoned. The sad fact that is also revealed “line upon line,” is that only those who meet the requirements of the gospel will receive the pardon that is being accomplished in that history.

Ekindi kwe kuba nti bw’eddoboozi litandika kukaaba, ali akyali mu ddungu ly’ennaku ssatu n’ekitundu, kubanga akaaba mu ddungu. Mu ngeri y’obunnabbi, nga emirimu gye gitandika, abajulizi ababiri bakyali bafu mu luguudo oluyita mu kiwonvu kya Ezeekyeri. Ekindi eky’ensonga kye kino nti, bw’eddoboozi litandika omulimu ggalyo, ensi yonna ejja kusobola okutuuka ku bubaka. Okulaba okulala kwe kuba nti obubaka buweebwa mu kiseera ky’ennaku ez’enkomerero, nga Kristo aggyawo ebibi by’abo 144,000, kubanga obujeemu bwabwe busonyiyiddwa. Ekituufu eky’ennaku, ekiragibwawo 'olunyiriri ku lunyiriri,' kye kino nti abo bokka abatuukiriza ebisanyizo by’Enjiri be bajja okufuna okusonyiyibwa okutuukirizibwa mu byafaayo ebyo.

Only those that respond to the demands associated with the Leviticus twenty-six prayer will have their sins and their father’s sins blotted out, for they will have received “double for all her sins.” The Lord’s “hand” that is associated with their sins and the sins of their fathers is a symbol of the first disappointment, where the Lord held His hand over a mistake that produced the first disappointment. In Millerite history His hand prevented God’s people from seeing a hidden truth. His hand in that history represented His divine providence. In the last days His hand represents God’s peoples rejection of a revealed truth by God’s people, and His hand then represents His divine judgment.

Abo bokka abagondera ebisabwa ebikwatagana n’okusaba okw’omu Leviitiko 26 be banaasangulibwako ebibi byabwe n’ebya bakitaabwe, kubanga banaabanga bawereddwa ‘emirundi ebiri ku bibi bye byonna.’ ‘Omukono’ gwa Mukama ogukwatagana n’ebibi byabwe n’ebya bakitaabwe kye kikabonero ky’okusuulibwa essuubi okwasooka, we Mukama yabikka ku nsobi n’omukono gwe, ensobi eyazaala okusuulibwa essuubi okwasooka. Mu byafaayo by’Abamillerite omukono gwe gwaziyiza abantu ba Katonda okulaba amazima agakwekeddwa. Omukono gwe mu byafaayo ebyo gwakiikirira okuteekateeka okw’obwakatonda. Mu nnaku ez’enkomerero omukono gwe gukiikirira okugaana kw’abantu ba Katonda ku mazima agakyeyuliddwa, era olwo omukono gwe gukiikirira okusalira omusango kwe okw’obwakatonda.

With the voice of Ezekiel’s first prophecy the dead are formed together, but not yet standing as a mighty army. The second prophecy of Ezekiel chapter thirty-seven, accomplishes that by bringing the breath that comes from the four winds.

Mu ddoboozi ly’obunnabbi obwasooka bwa Ezekyeri, abafu bagattibwa wamu, naye tebannayimirira ng’eggye ery’amaanyi. Obunnabbi obw’okubiri mu ssuula amakumi asatu mu musanvu eya Ezekyeri bukituukiriza ekyo nga buleeta omukka oguva mu mpewo ennya.

> Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:9–14.

> Awo n’aŋŋamba nti, Lagula eri empewo, lagula, mwana w’omuntu, ogambe empewo nti, Bw’atyo bw’ayogera Mukama Katonda nti; Jjangu ova mu mpewo ennnya, ggwe omukka, ofuuwire ku b’abattiddwa bano, balyoke babe balamu. Ne nn’alagula nga bwe yandagira, n’omukka ne guyingira mu bo, ne baba balamu, ne bayimirira ku bigere byabwe, nga eggye eddene ennyo. Awo n’aŋŋamba nti, Mwana w’omuntu, amagumba gano ge nnyumba ya Isirayiri yonna: laba, bagamba nti, Amagumba gaffe gakalu, n’essuubi lyaffe libuze: twasalirwawo. Kyenvudde olagule obagambe nti, Bw’atyo bw’ayogera Mukama Katonda nti; Laba, mmwe abantu bange, ndiggulawo entaana zammwe, mbaggye mu ntaana zammwe, mbaleete mu nsi ya Isirayiri. Era munaamanya nti nze Mukama, bwe ndiggulawo entaana zammwe, mmwe abantu bange, era bwe ndibaggya mu ntaana zammwe, Era ndissa Omwoyo gwange mu mmwe, munaaba balamu, era ndibateeka mu nsi yammwe: ate olwo munaamanya nti nze Mukama njogedde era nkikola, bw’ayogera Mukama. Ezekyeri 37:9-14.

That breath of Ezekiel’s prophecy is the sealing message, for it comes from the four winds.

Omukka ogwo ogw’obunnabbi bwa Ezekyeri gwe bubaka bw’okuteekako akabonero, kubanga guva mu mpewo ennya.

> And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.

> Awo oluvannyuma lw’ebyo nalaba bamalayika bana bayimiridde ku nkomerero ennya z’ensi, nga bakutte empewo ennya ez’ensi, empewo ereme kuvuga ku nsi newaakubadde ku nnyanja newaakubadde ku muti gwonna. Era ne ndaba omalayika omulala ng’ayambuka okuva ebuvanjuba, ng’alina akabonero ka Katonda omulamu; n’ayogerera waggulu n’eddoboozi ddene eri bamalayika bana, abaaweereddwa okukola obulabe ku nsi ne ku nnyanja, ng’agamba nti, Temukola obulabe ku nsi, newaakubadde ku nnyanja, newaakubadde ku miti, okutuusa lwe tuteekeko akabonero ku ndiinda za abaddu ba Katonda waffe. Okubikkulirwa 7:1-3.

The four winds arise from the east, and prophetically, Islam is both “the east wind” and “the children of the east.” Ezekiel’s “breath,” which transforms the formed bodies into “a great and exceeding army” is the message that seals the one hundred and forty-four thousand. The sealing message of Revelation chapter seven, arises from the east. That message is the message of the Midnight Cry, and Zephaniah identifies it as the trumpet “alarm against the fenced cities, and against the high towers.”

Empewo ennya ziva mu Buvanjuba, era mu ngeri y’obunnabbi, Obusiraamu kye bombi, ‘empewo ey’e Buvanjuba’ ne ‘abaana b’e Buvanjuba.’ ‘Omukka’ gwa Ezekyeri, ogukyusa emibiri egyakolebwawo okufuuka ‘eggye ddala eddene nnyo,’ gwe bubaka oguteekaako akabonero ku 144,000. Obubaka bw’okuteekako akabonero obw’Okubikkulirwa essuula omusanvu buva mu Buvanjuba. Obubaka obwo bwe bubaka bw’Okukaaba kw’ettumbi ery’ekiro, era Zefaniya akikakasa ng’eddoboozi ly’ekkondeere ery’okulabula ku bibuga ebyaliko bbugwe, ne ku eminara emiwanvu.

A tower is a symbol of the church.

Omunara gwe kabonero k'ekkanisa.

> “In the parable the householder represented God, the vineyard the Jewish nation, and the hedge the divine law which was their protection. The tower was a symbol of the temple.” The Desire of Ages, 597.

> Mu lugero, omwami w’ennyumba yakiikirira Katonda, ennimiro y’emizabbibu yakiikirira eggwanga ly’Abayudaaya, era olukomera lwakiikirira amateeka ga Katonda agaali obukuumi bwabwe. Omunara gwali akabonero ka Yeekaalu.

A city is a kingdom in Bible prophecy. The papacy is “Babylon,” “that great city.” France and thereafter the United States are “the great city,” of “Sodom and Egypt.” Jerusalem is the “great city,” that comes down out of heaven. Zephaniah’s message is against the cities and towers, or against the combination of church and state, which by definition is the image of the beast. It is the “secret” message of Daniel chapter two.

Mu bubaka bw'obunnabbi bwa Bayibuli, ekibuga kitegeeza obwakabaka. Obwa Papa bwe "Babulooni," "ekibuga ekinene ekyo." Bufalansa, era oluvannyuma Amerika, bye "ekibuga ekinene," erya "Sodomu ne Misiri." Yerusaalemi ye "kibuga ekinene" ekikka okuva mu ggulu. Obubaka bwa Zefaniya buvunaana ebibuga n'eminara, oba okuyungibwa kw'ekkanisa n'obufuzi, ekyo mu makulu gaakyo kye ekifaananyi ky'ensolo. Obubaka buno bwe "ekyama" ekiri mu kitabo kya Danyeri essuula ey'okubiri.

Just before the Sunday law decree, that is Nebuchadnezzar’s golden image test of Daniel chapter three, the dead bodies awaken and are transformed into a mighty army to proclaim the message identifying and opposing the formation of the combination of church and state, while also identifying that Islam is the providential tool which God employs to exercise His judgment upon those who enforce Sunday worship as He has in past history. The message identifies that when the image is fully developed, and enforces the mark of the beast, the judgment will be delivered.

Nga tennaba kufulumizibwa tteeka lya Ssande, ekyo kye kukemebwa kw’ekifaananyi kya zzaabu kya Nebukadduneeza mu Daniyeri essuula esatu, emirambo gizuukira ne gikyusibwa ne gifuuka eggye eddene ery’amaanyi okulangirira obubaka obulambulula era obugaana okutondebwa kw’okwegatta kw’ekkanisa ne gavumenti; era nga bulambulula nti Isilamu kye kikozesebwa mu by’obulagirizi bya Katonda okutuukiriza okusala kwe omusango ku abo abawaliriza okusinza ku Ssande, nga bw’akikoze mu byafaayo ebyayita. Obubaka bulaga nti bwe kinaaba nga ekifaananyi kituukiridde ddala, ne kiwaliriza akabonero k’ensolo, omusango gunaatuukirizibwa.

There is no direct reference in Daniel chapter three to the image of the beast that leads to and reaches its maturity at the Sunday law, but there cannot be a third message without a first and second, for chapter two of Daniel must be included in the revelation of the truths represented in Daniel chapter three. The “secret” of the image dream of chapter two identifies God’s people coming to recognize the life and death implications of Nebuchadnezzar’s image of the beast.

Mu Danyeri essuula ey’okusatu tewali kunukuwako kutereevu ku kifaananyi ky’ensolo ekitwala era ne kituuka ku bukulu bwakyo mu tteeka erya Sande, naye tewaayinza kubeerawo bubaka bw’okusatu nga tewali obwasooka n’obwokubiri, kubanga Danyeri essuula ey’okubiri esaanidde okuyingizibwa mu kubikkulirwa kw’amazima agayimiririddwa mu Danyeri essuula ey’okusatu. Ekyama ky’ekirooto ky’ekifaananyi eky’omu essuula ey’okubiri kiraga nti abantu ba Katonda bajja okutegeera ebivaamu ebikwata ku bulamu n’okufa eby’ekifaananyi ky’ensolo kya Nebukadduneeza.

Sanctified logic requires that when Nebuchadnezzar determined that he was going to have a dedication ceremony to his golden idol, that the idol must first be built, and the musicians would need to practice the music they would play at the ceremony. There had to be advance preparation of construction going on over a period of time with excavation, a foundation laid, scaffolding, and workmen coming and going, and that preparation was the formation of the image of Nebuchadnezzar’s dream, but Nebuchadnezzar’s pride determined to make an image of only one beast, not all the kingdoms of Bible prophecy. The construction of that image is the test that God’s people must pass before probation closes, and before they are sealed, before the music plays.

Amagezi agatukuvu galaga nti bwe Nebukadduneeza yasalawo okutegeka emikolo gy’okutongoza ekifaananyi kye ekya zaabu, ekifaananyi kyali kyetaaga okusooka okuzimbibwa, era n’abayimbi baali beetaaga okutegeka ennyimba ze banaayimba mu mukolo. Kyava kiba nti waaliwo okuteekateeka kw’enzimba okumala ebbanga, nga bakumba ettaka, ne bateeka omusingi, ne bateekawo eby’okuwambatira, n’abakozi ne bajjanga ne bagenda; era okuteekateeka okwo kwe kwali okubumba ekifaananyi eky’ekirooto kya Nebukadduneeza, naye amalala ga Nebukadduneeza gaamusalawo okukola ekifaananyi kya kinyama kimu kyokka, so si obwakabaka bwonna obwogerwako mu bunnabbi bwa Bayibuli. Okuzimba ekifaananyi ekyo kwe kukemebwa abantu ba Katonda kwe balina okuyitamu nga tekinnaggalwawo ekiseera ky’ekisa, era nga tebannateekebwako akabonero, nga n’ebyivuga tebinavugibwa.

Sanctified logic also identifies that Shadrach, Meshach and Abednego were not the only Hebrew slaves that witnessed the advance preparation for the dedication of the golden image. They were simply the only Hebrews that understood the implications of those preparations as a life and death warning, and made their own personal preparation for the coming crisis.

Amagezi agatukuziddwa galaga era nti Shadrach, Meshach ne Abednego tebaali be bokka baddu b’Abaebbulaniya abaabalaba okutegekera okwasooka olw’emikolo egy’okutukuzibwa kw’ekifaananyi kya zaabu. Baali be bokka Abaebbulaniya abaategera amakulu g’eby’okutegekebwa ebyo nga okulabula okw’obulamu n’okufa, era ne beekwateekateeka bo bennyini olw’omutawaana ogw’okujja.

In the passage from Sister White at the beginning of this article, she not only aligns Zephaniah’s decree with Nebuchadnezzar’s golden image and the Sunday law, she also identifies Isaiah’s unrighteous decree.

Mu mutundu oguvudde eri Sista White ku ntandikwa y'ekiwandiiko kino, si yekka agerekeranya ekiragiro kya Zefaniya n'ekifaananyi ekya zaabu kya Nebukadduneeza n'etteeka erya Sande, naye era alambulula ekiragiro ekitali kya butuukirivu kya Isaaya.

> Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed; To turn aside the needy from judgment, and to take away the right from the poor of my people, that widows may be their prey, and that they may rob the fatherless! And what will ye do in the day of visitation, and in the desolation which shall come from far? to whom will ye flee for help? and where will ye leave your glory? Isaiah 10:1–3.

> Zibasanze abo abateekawo ebiragiro ebitali bya bwenkanya, n'abo abawandiika eby'okunyigiriza bye baalagira; okubagoba abali mu bwetaavu okuva ku bwenkanya, n'okuggya eddembe ery'abavu ab'omu bantu bange, abakyala abafirwa babbaabwe babe omunyago gwabwe, era banyage abatali na kitaawe! Era mulikola ki ku lunaku lw'okukyalirirwa, ne mu kuzikirira okujja okuva ewala? Muliddukirira eri ani okufuna obuyambi? era mulireka wa ekitiibwa kyammwe? Isaaya 10:1-3.

Isaiah’s “unrighteous decree,” is the Sunday law, and it is “the day of visitation” and “desolation,” for the United States, for “national apostasy” is followed by “national ruin.” According to Isaiah, at the Sunday law, which is also Nebuchadnezzar’s golden image, the “desolation” “shall come from far.”

Ekiragiro kya Isaaya “eky’obutali bwenkanya,” kye etteeka lya Sande, era kye “olunaku lw’okukyalirwa” n’ “obuzikirivu,” eri Amerika, kubanga “obujeemu bw’eggwanga” bukulirirwa “okuzikirira kw’eggwanga.” Ng’okusinziira ku Isaaya, mu kiseera ky’etteeka lya Sande, ekyo era kye kifaananyi ekya zaabu kya Nebukadduneeza, “obuzikirivu” “bujja okuva ewala.”

> Remember this, and show yourselves men: bring it again to mind, O ye transgressors. Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me, Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure: Calling a ravenous bird from the east, the man that executeth my counsel from a far country: yea, I have spoken it, I will also bring it to pass; I have purposed it, I will also do it. Hearken unto me, ye stouthearted, that are far from righteousness: I bring near my righteousness: it shall not be far off, and my salvation shall not tarry: and I will place salvation in Zion for Israel my glory. Isaiah 46:8–13.

> Mujjukire bino, mube basajja; mubizzeemu mu birowoozo, mmwe abajeemu. Mujjukire ebya edda ebyasooka: kubanga Nze Katonda, tewali mulala; Nze Katonda, tewali afaanana nange; Ntegeeza enkomerero okuva ku ntandikwa, era okuva mu biro eby'edda ennyo ebintu ebitannaba kukolebwa, nga njogera nti, Ebiteeso byange bijja kuyimirira, era ndikola byonna bye nsanyukira; Ndayita ennyonyi ey'amalulu okuva ebuvanjuba, omusajja atuukiriza ebiteeso byange ng'ava mu nsi ey'ewala; weewaawo, nkigambye, era ndikituukiriza; nnakisazeewo, era ndikikola. Mumpulirize, mmwe abazibizza emitima, abali wala ku butuukirivu: Nneereta obutuukirivu bwange okumpi; tebuliba wala, era obulokozi bwange tebuliddirira; era ndissa obulokozi mu Sayuuni, eri Isirayiri, ekitiibwa kyange. Isaaya 46:8-13.

Isaiah places this passage at the end of the tarrying time, for then his “salvation shall” no longer “tarry.” It is at the end of Revelation eleven’s three and a half days. The end of the tarrying time is marked by the arrival of the message of the Midnight Cry, when Ezekiel’s great army stands up. When they stand up, they are lifted up as an ensign in Revelation chapter eleven.

Isaaya ateeka ekitundu kino ku nkomerero y’ekiseera eky’okulindirira, kubanga olwo “obulokozi bwe tebulireerenga.” Kiri ku nkomerero y’ennaku ssatu n’ekitundu ez’Okubikkulirwa essuula kkumi n’emu. Enkomerero y’ekiseera eky’okulindirira emanyibwa olw’okutuuka kw’obubaka bw’Okukaaba kwa ttumbi, ng’eggye ddene lya Ezeekyeri liyimirira. Bwe bayimirira, bayimusibwa ng’endera mu Okubikkulirwa essuula kkumi n’emu.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:11–14.

> Ate oluvannyuma lw’ennaku ssatu n’ekitundu Omwoyo gw’obulamu okuva eri Katonda n’ayingira mu bo, ne bayimirira ku bigere byabwe; n’entiisa ennene n’egwa ku abo abaabalaba. Ne bawulira eddoboozi eddene okuva mu ggulu libagamba nti, Mujje wano waggulu. Ne bayambuka mu ggulu mu kire; n’abalabe baabwe ne babalaba. Era mu saawa eyo ne wabaawo ekikankano ekinene ky’ettaka, era ekitundu eky’ekkumi eky’ekibuga ne kigwa, era mu kikankano ne battibwa abantu enkumi musanvu; n’abasigalawo ne batya, ne bawa Katonda ow’eggulu ekitiibwa. Obuyinike obw’okubiri buyise; era, laba, obw’okusatu bujja mangu. Okubikkulirwa 11:11-14.

The two witnesses of Revelation eleven ascend to heaven as the ensign, in the same hour as the earthquake, which is the Sunday law. At that time, or as John says, “in that hour,” according to Isaiah, chapter forty-six, God calls “the man” who executes His counsel, who is also “a ravenous bird from the east”. The ravenous bird, that is “the man” God employs to execute His counsel comes from “a far country”. In Isaiah chapter ten, at the time of the “unrighteous decree” which is the Sunday law, the “desolation” of the United States comes from “far.” “East” is a symbol of Islam, for in prophecy they are both “the children of the east,” and “the east wind.” A “bird” in prophecy is a religion, as represented by Babylon being a cage full of hateful and unclean birds. The “ravenous bird” that comes from a far country in the east, is the religion of Islam.

Abajulizi babiri b’Okubikkulirwa essuula ekkumi n’emu balinnya mu ggulu ng’ekibendera, mu ssaawa emu n’ekikankano ky’ensi, ekyo kye tteeka lya Sande. Mu kiseera ekyo, oba nga Yokaana bw’agamba, "mu ssaawa eyo," nga Isaaya, essuula amakumi ana mu mukaaga, bw’ayogera, Katonda ayita "omusajja" atuukiriza amagezi ge, era ye "ennyonyi enkalakalira eva ebuvanjuba." Ennyonyi enkalakalira, ye "omusajja" Katonda gw’akozesa okutuukiriza amagezi ge, eva "mu nsi ey’ewala." Mu Isaaya essuula ekkumi, mu kiseera ky’"etteeka eritali mu bwenkanya," ekyo kye tteeka lya Sande, "okuzikirira" kwa United States kuva "ewala." "Ebuvanjuba" kibonero ky’Obuyisiramu, kubanga mu obunnabbi bayitibwa "abaana b’ebuvanjuba," era "omuyaga ogw’ebuvanjuba." "Ennyonyi" mu obunnabbi ye ddiini, nga bwe kiragibwa Babulooni okuba ekiwunda ekijjudde ennyonyi ezikyawa n’ezitali nnyonjo. "Ennyonyi enkalakalira" eva mu nsi ey’ewala ebuvanjuba, ye ddiini y’Obuyisiramu.

> And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Revelation 18:2.

> Ne yeekaabira n’eddoboozi ery’amaanyi nnyo, ng’agamba nti, Babulooni enkulu egudde, egudde, era efuuse ekifo eky’okubeeramu badayimooni, n’ekisibe ky’emizimu gyonna emitali mirongoofu, era ekisibe ky’ennyonyi zonna ezitali zirongoofu era ezikyawa. Okubikkulirwa 18:2.

The three-fold-union of modern Babylon represents three forms of government, and also three forms of religion. The religion of the United Nations is spiritualism, the religion of the United States is apostate Protestantism and the religion of the pope is Catholicism. All those religious persuasions are sometimes symbolized as women, but also as birds. It is the religious and political force of the United Nations, with the United States as the primary king, that places the papacy on the throne of the earth. In the book of Zechariah, it is two birds that establish the pope, who is identified as that “wicked” by the apostle Paul in second Thessalonians.

Obumu obusatu bwa Babulooni ey’omulembe guno bukiikirira engeri ssatu z’obufuzi, era ne ngeri ssatu z’eddiini. Eddiini y’Amawanga Amagatte ye obw’emizimu; eddiini ya Amerika ye ObuProtesitanti obwavudde mu mazima, ate eddiini ya Paapa ye ObuKatolika. Ebibiina by’eddiini ebyo byonna oluusi bisimbibwa ng’abakazi, naye era ng’ennyonyi. Amaanyi g’eddiini n’ebyobufuzi eby’Amawanga Amagatte, nga Amerika ye kabaka asinga obukulu, ge gateeka ObwaPaapa ku ntebe y’obwakabaka ku nsi. Mu kitabo kya Zekaliya, nnyonyi bbiri ze ziteekawo Paapa, oyo Pawulo omutume gwe yayita “omubi” mu AbaTesalonika ey’okubiri.

> Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what is this that goeth forth. And I said, What is it? And he said, This is an ephah that goeth forth. He said moreover, This is their resemblance through all the earth. And, behold, there was lifted up a talent of lead: and this is a woman that sitteth in the midst of the ephah. And he said, This is wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof. Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind was in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven. Then said I to the angel that talked with me, Whither do these bear the ephah? And he said unto me, To build it an house in the land of Shinar: and it shall be established, and set there upon her own base. Zechariah 5:5–11.

> Malayika eyayogeranga nange n’afuluma, n’angamba nti, Yimusa kaakano amaaso go, olabe ekiki ekivaayo. Ne nagamba nti, Kiki? N’ayogera nti, Kino kye efa ekivaayo. N’agamba nate nti, Kino kye kifaananyi kyabwe mu nsi yonna. Era, laba, wayimusiddwa talanta ya risasi; era wano waliwo mukazi atudde wakati mu efa. N’agamba nti, Kino kye kibi. N’akisuula wakati mu efa; n’asuula obuzito bw’erisasi ku munwa gwakyo. Awo ne nyimusa amaaso gange, ne ndaba; laba, ne bavaayo bakazi babiri, empewo nga eri mu biwawaatiro byabwe; kubanga baalina biwawaatiro ng’ebiwawaatiro by’ennyonyi ya stork; ne bayimusa efa wakati w’ensi n’eggulu. Awo ne nagamba malayika eyayogeranga nange nti, Bano batwala efa wa? N’angamba nti, Okugizimbira ennyumba mu nsi ya Sineeri; era ejja kuteekebwawo, ne giteekebwe eyo ku musingi gwaayo. Zekaliya 5:5-11.

An ephah is a basket used for measuring. The two women that place the ephah, or basket that the papacy sits in the midst of, are two churches. Two religions will take the religion that is defined in the Bible as “that wicked” and build her a house in the land of Shinar. Shinar is another name for Babylon, and the Catholic church is Babylon the great in the last days.

Efa kye kibbo ekikozesebwa okupima. Abakazi babiri abateeka efa—ekibbo mwe obwapaapa butuula wakati—b’amakkanisa abiri. Eddiini ebbiri zijja kutwala eddiini eyayogerwako mu Baibuli nga "oyo omubi" ne zigizimbira ennyumba mu nsi ya Sinari. Sinari lye erinnya eddala erya Babulooni, era Ekkanisa ey’Abakatoliki ye Babulooni Omukulu mu ennaku ez’enkomerero.

The two women that “establish” the wicked woman in Babylon, have “wind in their wings.” Those women are also birds, for they have “wings,” and their justification for placing the woman is the “wind” of Islam, for Islam brings together every man’s hand. The woman that is lifted up, has been trapped in the ephah since her deadly wound in 1798, for there had been a leaden weight placed upon the mouth of the ephah she was in. But when the music of Nebuchadnezzar’s worship ceremony begins, the two women of apostate Protestantism and Spiritualism remove the leaden weight, and lift up the eighth head, that is of the seven.

Abakazi babiri ab' 'okuteekawo' omukazi omwonoonyi mu Babulooni, balina 'omuyaga mu biwaawaatiro byabwe.' Abo bakazi nabo be nnyonyi, kubanga balina 'ebiwaawaatiro,' era ensonga gye bawa ey'okumuteeka ye 'omuyaga' gw'Obuyisiramu, kubanga Obuyisiramu bukungaanya engalo z'omuntu yenna. Omukazi ayimusibwa waggulu, abadde akomeredde mu ephah okuva mu 1798 lwe yafuna ekiwundu eky'okufa, kubanga waaliwo ekizito kya risasi ekibadde kiteekeddwa ku kamwa k'ephah mwe yali. Naye bwe gutandika omuziki gw'omukolo gw'okusinza ogwa Nebukadduneeza, abakazi babiri b'ObuProtestanti obuvudde mu ddiini n'obw'ebyemizimu baggyawo ekizito kya risasi, ne bayimusa omutwe ogw'omunaana, era nga gwa mu musanvu.

> “As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.

> “Bwe tunaatera okutuuka ku kizibu eky’enkomerero, kikulu nnyo okubeerawo okutegeeragana n’obumu mu bikozesebwa bya Mukama. Ensi ejjudde emiyaga, entalo n’obutakkanya. Naye wansi w’omutwe gumu—obuyinza bwa Papa—abantu bajja kuyingira mu bumwe okuwakanya Katonda nga babonyaabonya abajulirwa be. Obumu buno bunywezebwa omuvuddeko omukulu. Nga bw’anoonya okuŋŋaanya abakozi be mu kulwana n’amazima, anaakola okubawukanya n’okubasaasaanya abalwanirira amazima. Ye asendasenda obuggya, okwekengera okubi, n’okwogerera bubi, okuleeta obutabanguko n’okwawukana.” Obujulirwa, voliyumu 7, omuko 182.

The threefold union lifts up the papacy as the head, for they intend to destroy the nation not desired.

Obwegatte obusatu butumbula obwa Papa ng’omutwe, kubanga bagenderera okuzikiriza eggwanga eritayanirizibwa.

> For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. Psalm 83:2–4.

> Kubanga, laba, abalabe bo bakola oluyoogaano; era abo abakukyawa basitula emitwe gyabwe. Bateesezza amagezi ag'obulimba ku bantu bo, era baabuuzaganye ku abo b'owakweke. Ne bagamba nti, Mujje, tubamalire ddala okubeera eggwanga; erya Isirayiri lireme okujjukirwangako nate. Zabbuli 83:2-4.

A bird is a religion, and the “ravenous bird from the east” which God calls at the “hour” of the Sunday law, when the message of the Midnight Cry is being proclaimed, is Islam. That is why in the very hour that the resurrected dead ascend into heaven as the ensign, the “third woe” of Islam comes quickly. This is why Isaiah states in verse one of chapter ten, “Woe” unto them that declare unrighteous decrees. The “Woes” of Revelation are Islam, and Islam is the providential judgment, or tool, or staff (Isaiah 10:5) that God uses to punish the United States for enforcing Sunday worship.

Ennyonyi ye ddini, era “ennyonyi eya njala enene eva ebuvanjuba” Katonda gy’ayita mu “ssaawa” ey’etteeka lya Ssande, ng’obubaka bw’okuyita obw’omu ttumbi ly’ekiro bulangirirwa, ye Buisilamu. Ky’ensonga lwaki mu ssaawa yennyini eyo abafu abazuukiziddwa balinnya mu ggulu ng’ekibendera, “ekitalo eky’okusatu” eky’e Buisilamu kijja mangu. Kino kye kivaako Isaaya okugamba mu linyiriri erisooka ery’essuula ey’ekkumi nti, “Kitalo” eri abo abalangirira ebiragiro ebitali bya butuukirivu. “Ebikitalo” eby’ekitabo ky’Okubikkulirwa bye Buisilamu, era Buisilamu kye kusala omusango okw’okulabirira kwa Katonda, oba ekikozesebwa, oba omuggo (Isaaya 10:5) Katonda gw’akozesa okubonereza Amerika olw’okukaka okusinza kwa Ssande.

Isaiah chapter forty-six, identifies the “ravenous bird from the east,” as “the man that executeth my counsel.” That “man” is Islam, and he is called “from a far country,” for God “purposed” to judge the United States, and thereafter the world, for Sunday enforcement, as He did in former times with pagan Rome and the first four trumpets, and then with papal Rome in the fifth and sixth “Woe” trumpets. His purpose in Isaiah chapter forty-six is to call the “ravenous bird from the east,” and He informs His people who desire to understand His counsel and purpose “Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me, Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure.”

Yesaya essuula amakumi ana mu mukaaga, eraga nti “ennyonyi ey’alya ennyo eva ebuvanjuba” ye “omusajja atuukiriza ebirowoozo byange.” “Omusajja” oyo ye Isilamu, era ayitibwa “ava mu nsi ey’ewala,” kubanga Katonda “yasalawo” okusala omusango ku Amerika, era oluvannyuma n’ensi yonna, olw’okuwaliriza Ssande, nga bwe yakola edda ne Roma ey’abapagani mu nnyanga ennya ezasooka, ne Roma ey’obupapa mu nnyanga ey’okutaano n’ey’omukaaga eza “Wee.” Ekigendererwa kye mu Yesaya essuula amakumi ana mu mukaaga kwe okuyita “ennyonyi ey’alya ennyo eva ebuvanjuba,” era ategeeza abantu be abagala okutegeera ebirowoozo bye n’ekigendererwa kye nti, “Mujjukire eby’edda ebyasooka: kubanga Nze Katonda, tewali mulala; Nze Katonda, tewali afaanaanyi nange, Nnategeeza enkomerero okuva ku ntandikwa, era okuva edda ennyo ebintu ebitaannaba kukolebwa, nga njogera nti, Ebirowoozo byange bijja okuyimirira, era ndikola byonna bye njagala.”

In verse three Isaiah chapter ten, Isaiah records three important questions:

Mu Isaaya essuula ekkumi, olunyiriri olw’okusatu, Isaaya awandiika ebibuuzo ebikulu bisatu:

> And what will ye do in the day of visitation, and in the desolation which shall come from far? to whom will ye flee for help? and where will ye leave your glory? Isaiah 10:3.

> Era munaakola ki mu lunaku lw’okukyalirwa, ne mu kuzikirira okunajja nga kuvudde ewala? Munaaddukira eri ani okufuna obuyambi? Era munaagirekera wa ekitiibwa kyammwe? Isaaya 10:3.

The final question identifies that the glorious land loses her glory at the unrighteous decree. The glory of the United States is the Constitution, which is fully overturned at the Sunday law.

Ekibuuzo eky’enkomerero kiraga nti ettaka ery’ekitiibwa libulwa ekitiibwa kyalyo ku kiragiro ekitali kya butuukirivu. Ekitiibwa kya Amerika kwe Ssemateeka, guggibwawo ddala ku tteeka lya Ssande.

> “And the Constitution guarantees to the people the right of self-government, providing that representatives elected by the popular vote shall enact and administer the laws. Freedom of religious faith was also granted, every man being permitted to worship God according to the dictates of his conscience. Republicanism and Protestantism became the fundamental principles of the nation. These principles are the secret of its power and prosperity.” The Great Controversy, 441.

> Era Ssemateeka gukakasa abantu eddembe ly’okwefuga, nga liteekateeka nti abakiise abalondebwa mu kulonda kw’abantu be banaateekawo era banaakwasisa amateeka. Eddembe ly’okukkiriza ery’eddiini era lyawa, nga buli muntu yakkirizibwa okusinza Katonda ng’omutima gwe bw’gumulagira. Enkola y’obufuzi bwa repabulika n’obuprotestanti byafuuka emisingi gy’eggwanga. Ekyama ky’amaanyi gaalyo n’enkulaakulana yaalyo kiri mu misingi gino. The Great Controversy, 441.

It is the Constitution that identifies the glory that is left in the dust at the Sunday law.

Ssemateeka gulaga ekitiibwa ekirekeddwa mu vvu ku etteeka lya Ssande.

> “When the nation for which God has worked in such a marvelous manner, and over which He has spread the shield of Omnipotence, abandons Protestant principles, and through its legislature gives countenance and support to Romanism in limiting religious liberty, then God will work in His own power for His people that are true. The tyranny of Rome will be exercised, but Christ is our refuge.” Testimonies to Ministers, 206.

> Bwe kiba nti eggwanga mwe Katonda yakolera mu ngeri ey’amagero ennyo, era waggulu waalyo n’asaanikira engabo y’Obuyinza bwe obwonna, ne lisuula emisingi gy’ObuProtestanti, era okuyita mu Lukiiko lw’amateeka ne liwa okukkiriza n’okuwagira Obukatoliki mu kukkomya eddembe ly’eddiini, olwo Katonda ajja kukolera mu buyinza bwe ku lwa abantu be ab’amazima. Obukambwe bwa Roma bujja kussibwa mu nkola, naye Kristo ye budduukiriro bwaffe. Testimonies to Ministers, 206.

At Isaiah’s “unrighteous decree,” which is the Sunday law, the glory of the United States is gone, and it immediately answers Isaiah’s second question as it prophetically flees to the United Nations, the ten-king confederacy of Revelation chapter seventeen for help to address the attack of Islam of the third “Woe”. The first of the three questions identifies the setting of the Sunday law desolation that causes the United States to begin its next work of forcing the entire world to accept the combination of church and state, as represented by the unification of the United Nations and the Catholic Church, with the pope in control of the unholy relationship. It calls that desolation “the day of visitation”. All these prophetic realities align with Nebuchadnezzar’s dedication service for the golden image.

Ku ‘kiragiro eky’obutali bwenkanya’ kya Isaaya, ekyo kye bayita etteeka lya Ssande, ekitiibwa kya United States kiba kigwawo, era amangu ago kiba kiyanguyiza okuddamu ekibuuzo kya Isaaya eky’okubiri, kubanga mu bujulizi bw’obunnabbi kiddukira mu United Nations, omukago gw’abakabaka kkumi ogw’ogerwako mu Kubikkulirwa essuula ey’ekkumi n’omusanvu, okufuna obuyambi okulwanyisa olulumba lw’Obusiraamu olw ‘ennaku’ ey’okusatu. Ekibuuzo ekyasooka ku bisatu kyanjula embeera ey’okuzikirira okuleetebwa etteeka lya Ssande, ekireetera United States okutandika omulimu oguddako ogw’okunyigiriza ensi yonna okukkiriza okwegatta kw’ekkanisa ne gavumenti, nga bwe kiweebwa eky’okulabirako mu kwegatta kwa United Nations n’Ekkanisa Katolika, nga Papa ye addukanya obwegatta obutali butukuvu. Kiyita okwo okuzikirira ‘Olunaku lw’Okukyalirirwa’. Ebyo byonna eby’obunnabbi bikwatagana n’omukolo gw’okutukuza ogwa Nebukadduneeza ogw’ekifaananyi ekya zaabu.

We will continue chapter three of Daniel in the next article.

Tujja kugenda mu maaso n’essuula ey’okusatu eya Danyeri mu kiwandiiko ekiddako.

> “In the history of Nebuchadnezzar and Belshazzar, God speaks to the people of today. The condemnation that will fall upon the inhabitants of the earth in this day will be because of their rejection of light. Our condemnation in the judgment will not result from the fact that we have lived in error, but from the fact that we have neglected Heaven-sent opportunities for discovering truth. The means of becoming conversant with the truth are within the reach of all; but, like the indulgent, selfish king, we give more attention to the things that charm the ear, and please the eye, and gratify the palate, than to the things that enrich the mind, the divine treasures of truth. It is through the truth that we may answer the great question, ‘What must I do to be saved?’” Bible Echo, September 17, 1894.

> Mu byafaayo bya Nebuchadnezzar ne Belshazzar, Katonda ayogera n’abantu b’ennaku zino. Omusango oguligwa ku batuuze b’ensi mu nnaku zino guliba olw’okugaana kwabwe ekitangaala. Omusango ogunaatulwako mu musango teguliva ku nti twabeeredde mu nsobi, wabula kuliva ku nti twagayaaliriza emikisa egy’okuva mu ggulu egy’okuzuula amazima. Engeri z’okufuuka abamanyi b’amazima ziri mu mukono gwa buli omu; naye, ng’omukama omweyagalira era omwegomba, tuwa omutima nnyo ebintu ebiwooma mu matu, n’ebisanyusa amaaso, n’ebisanyusa akamwa, okusinga ebintu ebiyongera ku magezi gaffe, obugagga obutukuvu bw’amazima. Kuyitira mu mazima kwe tuyinza okuddamu ekibuuzo ekinene, ‘Nkole ki ndokoke?’ Bible Echo, Settemba 17, 1894.

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