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# The Book of Daniel - Number Fifty-Seven

Ekitabo kya Danyeri - Ennamba amakumi ataano mu musanvu

Unveiling the Prophetic Secrets of Revelation: A Journey Through End-Time Prophecies

Okubikkula ebyama eby’obunnabbi eby’Okubikkulirwa: Olugendo okuyita mu obunnabbi obw’enkomerero y’ensi

Author

Jeff Pippenger

Published

January 21, 2024

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All the prophets speak of the end of the world, and all the prophecies meet and end in the book of Revelation. In the book of Revelation, the same line is taken up as in the book of Daniel, for they are the same book. All of these prophetic principles have been firmly recorded in the previous articles. In the book of Revelation, we are informed that just before probation closes there is a prophecy that has been sealed up that is unsealed. These articles have been setting forth the prophetic elements connected to the message in the book of Revelation that is now being unsealed. The message is not a singular prophetic truth, and every element of the message that is being unsealed falls into the category of the Revelation of Jesus Christ.

Bannabbi bonna boogera ku nkomerero y’ensi, era obunnabbi bwonna bukwataganira wamu era bumalirizibwa mu kitabo ky’Okubikkulirwa. Mu kitabo ky’Okubikkulirwa, ensonga yennyini etwaliddwa mu maaso nga bwe kiri mu kitabo kya Danyeri, kubanga bitabo bimu. Emisingi gyonna gino egy’obunnabbi giwandiikiddwa obunywevu mu biwandiiko ebyasooka. Mu kitabo ky’Okubikkulirwa tubuliriddwa nti nga tonnaggala obudde bw’okugezesebwa waliwo obunnabbi obwali busibiddwa obugguliddwa. Ebiwandiiko bino byabadde bilaga ebitundu eby’obunnabbi ebikwatagana n’obubaka obw’omu kitabo ky’Okubikkulirwa obuli mu kaseera kano obuggulibwa. Obubaka si mazima g’obunnabbi g’emu lyokka, era buli kitundu ky’obubaka ekiggulibwa kigwa mu kika ky’Okubikkulirwa kwa Yesu Kristo.

The message is unsealed just before the close of probation, when the “time is at hand.” The books of Daniel and Revelation, in association with the commentary from the writings of the Spirit of Prophecy, are very specific concerning the process associated with the unsealing of a prophetic message. It is the Lion of the tribe of Judah who accomplishes the unsealing, and when he does so he employs a structured method for presenting the message. He receives the message from the Father, who is represented as holding the Bible as it is sealed with seven seals. The Lion of the tribe of Judah, who is also the root of David and the Lamb that was slain, takes the book from the Father and removes the seals.

Obubaka bubikkulwawo nga bukyanga okuggala kw’ekiseera eky’okugezesebwa, ng’ekiseera ‘kiri kumpi.’ Ebitabo bya Danyeri n’Okubikkulirwa, wamu n’okunnyonnyola okuva mu byawandiikibwa by’Omwoyo ogw’Obunnabbi, birambika bulungi ennyo omutendera ogw’okubikkulwawo kw’obubaka bwa bunnabbi. Ye Empologoma ey’omu kika kya Yuda etuukiriza okuggyibwako emisibo, era bwe akikola ako zesa engeri entereezevu ey’okwanjulira obubaka. Afuna obubaka okuva eri Kitaffe, ayimirizibwa ng’akutte Baibuli nga esibiddwa emisibo musanvu. Empologoma ey’omu kika kya Yuda, era nga ye omuzi gwa Dawudi n’Endiga eyattibwa, etwala ekitabo okuva eri Kitaffe n’egiggyako emisibo.

Jesus then gives the message to Gabriel, who along with other angels conveys the message to a prophet who writes the message and sends it to the churches. When the time to unseal the prophetic message is at hand the opening of the prophetic message produces a three-step testing process, that tests those within the churches who are the target audience of the prophet’s writing, and based upon the individual response of those church members, they determine whether they are in one of two classes. Those that accept the increase of knowledge which is produced by the message that is unsealed are identified as the “wise,” and those who do not are identified by Daniel as the “wicked,” and by Matthew as the “foolish”.

Yesu oluvannyuma awa Gabuliyeri obubaka, era Gabuliyeri awamu n’abamalayika abalala batambuza obubaka eri nnabbi, ate nnabbi n’awandiika obubaka n’abutuma eri makanisa. Bwe butuuka obudde okuggulawo obubaka obw’obunnabbi, okuggulawo kuno kuleeta enkola y’okukebera mu bitundu bisatu, egezesa abo abali mu makanisa be baagendererwa mu kuwandiika kwa nnabbi; era okuddamu kw’omu ku omu ku bammemba b’ekkanisa kutegeezesa oba bali mu kimu ku mitundu ebiri. Abo abakkiriza okwongera okumanya okuleeteddwa obubaka obugguddwawo bayitibwa “ab’amagezi,” ate abatakkiriza, nga Danyeri abayita, “ababi,” ate Matayo “abasirusiru”.

All of these factors connected with the unsealing of the final prophetic secret are addressed and emphasized in verse nine of Revelation seventeen, for it identifies an element of the Revelation of Jesus Christ that will test the two classes of worshippers. It does so by identifying that it is the “wise” that will understand the message that follows the warning flag of the verse.

Ebintu byonna bino ebikwatana n'okuggulwawo ekyama eky'obunnabbi eky'enkomerero biyogerwako era bissaamu essira mu Olunyiriri lw'Omwenda mu Essuula kkumi n'omusanvu ey'Okubikkulirwa, kubanga kirambulula ekitundu ekimu mu Okubikkulirwa kwa Yesu Kristo ekirigezesa ebika bibiri by'abasinza. Kikikola nga kiraga nti "ab'amagezi" be banaategeera obubaka obugoberera akabonero k'okulabula ak'olunyiriri olwo.

> And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:9–11.

> Era wano we wali amagezi. Emitwe omusanvu gye nsozi omusanvu, ku zo omukazi mw’atudde. Era waliwo bakabaka omusanvu: bataano bagudde, omu aliwo, omulala tannaba kujja; naye bw’anaatuuka, alimala akaseera katono. N’ekisolo ekyaaliwo, ate tekiriwo, kye ky’omunaana, era kiva mu basanvu, era kigenda mu kuzikirira. Okubikkulirwa 17:9-11.

The “mind that has wisdom,” is the mind of the “wise.” The “wise” understand the increase of knowledge, and the increase of knowledge that is represented immediately after the prophetic marker, which identifies a truth that will be understood by the wise and rejected by the wicked, is the truth associated with the kingdoms of Bible prophecy set forth in the verses that follow. Those verses represent the last illustration of the kingdoms of Bible prophecy, and what is unsealed in the last days is that those eight kingdoms have also been represented in the first illustration of the kingdoms of Bible prophecy in Daniel chapter two.

"Endowooza erimu amagezi," ye endowooza ey' "abagezi." "Abagezi" bategeera okweyongera kw'okumanya, era okweyongera kw'okumanya okulabisibwa amangu ddala oluvannyuma lw'akabonero ak'obunnabbi, akalambulula amazima agalitegeerwa abagezi era agaanibwa ababi, mazima agakwatanira ku bwakabaka obw'obunnabbi bwa Baibuli nga bwe gateekeddwawo mu ebyawandiikibwa ebigoberera. Ebitundu by'Omuwandiiko ebyo biraga okulabirako okwasembayo kw'obwakabaka obw'obunnabbi bwa Baibuli, era ekyabikkulwa mu nnaku ez'oluvannyuma kye kino: obwakabaka munaana obwo nabwo bwalabisibwa mu kulabirako okusooka kw'obwakabaka obw'obunnabbi bwa Baibuli mu Danyeri essuula ey'okubiri.

The revelation of the truth upholds the limited view of the kingdoms of Bible prophecy that made up one of Miller’s jewels, but it shone ten times brighter, for it possesses much more truth than the Millerites understood from their limited point in history, and it represents a test as represented by the number “ten,” and by the warning beacon of the introductory warning of “here is the mind that has wisdom,” prophetically interpreted as, the following truth will test the churches that are sent the message that is unsealed just before the close of probation.

Okubikkulirwa kw’amazima kunyweza endowooza entono ey’obwakabaka obwogerwako mu bunnabbi bwa Bayibuli eyafuuka ekimu ku mazima ag’omuwendo aga Miller, naye ne kityaaka emirundi kkumi okusinga, kubanga kirimu amazima mangi nnyo okusinga ebyo abagoberera Miller bye baategeera mu kiseera kyabwe ekifunda mu byafaayo, era kiyimiririra ekigezo, nga nnamba “kkumi” bwe kiraga, era nga bwe kirabikibwa mu kabonero akulabula ak’oku ntandikwa akagamba nti, “Wano wali omutwe ogw’amagezi,” nga mu kutaputa kw’obunnabbi kitegeezebwa nti amazima agagoberera gano galigeza ebikanisa ebiweereddwa obubaka obugguddwawo nga katono nga tekunnaggwa ebiseera by’ekisa.

In Revelation seventeen John was carried into the wilderness of twelve hundred and sixty years of papal darkness. He was placed at the very end of that period in 1798, which is the identical history he was placed at in Revelation thirteen.

Mu Okubikkulirwa 17, Yokaana yatwalibwa mu eddungu ery’emyaka 1,260 egy’ekizikiza ky’obupapa. Yateekebwa ku nkomerero ddala y’ekiseera ekyo mu 1798, ekyo kye kyafaayo kye kimu ddala gye yateekebwawo mu Okubikkulirwa 13.

> And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy. Revelation 13:1.

> Ne nnyimirira ku musenyi ogw’ennyanja, ne ndaba ensolo eyimuka okuva mu nnyanja, ng’erina emitwe musanvu n’ennyanga kkumi; era ku nnyanga zaayo engule kkumi, ate ku mitwe gyaayo erinnya ery’okuvuma. Okubikkulirwa 13:1.

The “sand of the sea” represents 1798, for it represents the historical vantage point where John was shown the papacy (the beast of the sea) in the past tense, and the United States (the beast of the earth) rising up, and ultimately speaking as a dragon at the soon-coming Sunday law. Then the earth beast forces the world to accept the “image of the beast,” that would speak and implement Sunday legislation upon the entire world.

‘Obusenyu bw’ennyanja’ buyimirira mwaka gwa 1798, kubanga bulaga ekirabirwamu ky’ebyafaayo we Yokaana yalagirwa obufuzi bwa Papa (ekisolo eky’ennyanja) nga bwaali mu biseera ebyayita, era Amerika (ekisolo eky’ettaka) nga evviirayo, era mu nkomerero ng’eyogera ng’ejjoka mu kiseera ky’etteeka lya Ssande erijja mangu. Oluvannyuma ekisolo eky’ettaka kiniyigiriza ensi yonna okukiriza ‘ekifaananyi ky’ekisolo,’ ekyo ekigenda okwogera era ne kiteeka mu nkola amateeka ga Ssande ku nsi yonna.

> “At the time when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, is represented by a beast with lamblike horns. The beasts preceding it had risen from the sea; but this came up out of the earth, representing the peaceful rise of the nation which it symbolized—the United States.” Signs of the Times, February 8, 1910.

> "Mu kiseera bwe Obupapa bwaggyibwako amaanyi, ne busindikirizibwa okukomya okunyigiriza, Yokaana yalaba amaanyi amapya nga gavaayo okwefaananyiriza n’eddoboozi ly’omusota, era ne gatwala mu maaso omulimu gumu ogw’obukambwe n’ogw’okuwoola Katonda. Amaanyi ago, ag’enkomerero agagenda okulwana n’Ekkanisa n’etteeka lya Katonda, galagibwa ng’ensolo erina empondo ng’ez’abaana b’endiga. Ensolo ezazisooka zaava mu nnyanja; naye eno, olw’okuva mu nsi, eraga okuzukuka okw’emirembe kw’eggwanga kye kyakiikirira—Amerika." Signs of the Times, February 8, 1910.

John is taken to the same vantage point of history to receive the final presentation of the kingdoms of Bible prophecy in chapter seventeen. Standing at that vantage point the kingdoms are presented. He is first informed that the beast controls both church and state, for she is seated upon not only seven heads, but also seven mountains. The seating of the great whore is identifying that she is the one riding the beast, and the one who rides the beast is the one who controls the beast.

Yokaana atwalibwa ku kifo kye kimu ky’ebyafaayo awatunuulirirwa afune okulaga okw’enkomerero kw’obwakabaka obwogerwako mu bunnabbi bwa Bayibuli mu mutwe ogw’ekkumi n’omusanvu. Nga ayimiridde ku kifo ekyo ky’okutunuuliriramu, obwakabaka bulagibwa. Asooka okutegeezebwa nti ekisolo kifuga ekkanisa ne gavumenti byombi, kubanga ye atudde si ku mitwe omusanvu kyokka, wabula ne ku nsozi omusanvu. Okutuula kwa mukyala omwenzi omukulu kulaga nti ye avuga ekisolo, era oyo avuga ekisolo ye akifuga.

> And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:18.

> Era omukazi gwe walaba ye kibuga ekyo ekinene, ekifuga abakabaka ab’ensi. Okubikkulirwa 17:18.

The word “reigneth” means to hold and to rule over. A rider rules over the beast by holding the reins. The papacy rules over seven heads and also over seven mountains. In Daniel chapter two, Daniel informs Nebuchadnezzar that he is the “head” of gold. In Isaiah chapter seven a “head” is also a king, a capitol or a kingdom.

Ekigambo "reigneth" kitegeeza okukwata era n’okufuga. Omuvuzi afuga ensolo ng’akwata emiguwa gy’okufuga. Obwa Paapa bufuga emitwe musanvu era n’ensozi musanvu. Mu Danyeri essuula ey’okubiri, Danyeri agamba Nebukadduneeza nti ye "omutwe" ogw’ezaabu. Mu Isaaya essuula ey’omusanvu, "omutwe" kitegeeza kabaka, ekibuga ekikulu, oba obwakabaka.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:7, 8.

> Kubanga omutwe gwa Siriya ye Ddamasiko, n’omutwe gwa Ddamasiko ye Rezini; era mu bbanga lya myaka nkaaga mu etaano Efulayimu anamenyebwa, al eme okubeera eggwanga. N’omutwe gwa Efulayimu ye Samaliya, n’omutwe gwa Samaliya ye mutabani wa Remaliya. Bwe mutakkiriza, ddala temusigala mu nteeko. Yesaaya 7:7, 8.

The papacy, which is the woman riding the beast, rules over all the kings of the earth. Those kings are represented as “ten kings,” that are the dragon-power of the last days. They are the kings the whore of Tyre commits fornication with. Those “ten kings” have been forced to accept the authority of the papacy, but the premier king of those ten kings is the United States. The United States is therefore also represented by Ahab, the king of the ten northern kingdoms of Israel. The number “seven” represents “complete,” and when the papacy is portrayed as reigning over the kings of the earth, she is also reigning over the ten kings and she is seated upon the seven heads.

Obwa Papa, obuli omukazi atudde ku nsolo, bufuuga bakabaka bonna ab'ensi yonna. Abo bakabaka bakiikirirwa ng' "abakabaka kkumi," ab'amaanyi g'ejjoka ag'ebiseera eby'enkomerero. Be bakabaka omwenzi wa Ttuulo gw'akolagana nabo mu bwenzi. Abo "bakabaka kkumi" bawaliriddwa okukkiriza obuyinza bw'obwa Papa, naye kabaka omusinga mu bakabaka abo kkumi ye Amerika. Amerika n'olwekyo n'ekiikirirwa Akabu, kabaka w'obwakabaka kkumi obw'omumambuka bwa Isirayiri. Ennamba "musanvu" ekiikirira "kutuukirivu," era bwe kulagibwa nti obwa Papa bufuuga bakabaka b'ensi, afuuga era n'abakabaka abo kkumi era atudde ku mitwe musanvu.

Here is the mind that has wisdom, for the wise of the last days employ the methodology of “line upon line,” and they recognize that each of the symbols of the statecraft that the whore rules over identify the same truth. She also rules over seven mountains, and the Millerites identified a “mountain” in Bible prophecy as a symbol of a kingdom, but they also identified that symbols have more than one meaning.

Wano we wali amagezi, kubanga ab’amagezi b’ennaku ez’enkomerero bakozesa enkola ya ‘olunyiriri ku lunyiriri,’ era bategeera nti buli kimu ku bifaananyi eby’obufuzi bye malaaya afuga biraga amazima g’emu. Era afuga n’ensozi musanvu, ate Abamillerite baategeera nti ‘ensozi’ mu bubaka bw’obunnabbi bwa Bayibuli kye kifaananyi ky’obwakabaka, naye era baategeera nti ebifaananyi biba n’amakulu agasinga gumu.

Mountains are also a symbol of a church. The “glorious holy mountain” in the Scriptures represents God’s church.

Ensozi nazo ziba akabonero k'ekkanisa. "Olusozi olutukuvu olw'ekitiibwa" mu Byawandiikibwa lukiikirira Ekkanisa ya Katonda.

> The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:1–3.

> Ekigambo Isaaya mutabani wa Amozi kye yalaba ku Yuda ne Yerusaalemi. Era mu nnaku ez’oluvannyuma, olusozi lw’ennyumba ya Mukama lijja kuyimirizibwa ku ntikko z’ensozi, era lijja okugulumizibwa okusinga ensozi entono; n’amawanga gonna gajja okuguddukirira eri. Era abantu bangi baligenda ne bagamba nti, Mujje, tulinnye olusozi lwa Mukama, eri ennyumba ya Katonda wa Yakobo; anaatuyigiriza amakubo ge, naffe tutambulire mu mpita ze: kubanga e Sayuuni mwe linaava etteeka, n’ekigambo kya Mukama okuva e Yerusaalemi. Isaaya 2:1-3.

The “Lord’s house” is His church, and it is a “mountain.” The great whore is seated upon seven mountains, thus identifying that she rules over all the churches, just as she rules over all the kings. She has control over all the churches and all the states in all the world.

"Ennyumba ya Mukama" ye ekkanisa ye, era ye "omusozi." Omwenzi omukulu atudde ku misozi musanvu, kityo ne kiraga nti afuga amakanisa gonna, nga bw'afuga bakabaka bonna. Alina obuyinza ku amakanisa gonna n'amawanga gonna mu nsi yonna.

The vision that Isaiah is identifying that came to him “concerning Judah and Jerusalem,” that we just cited, continues on, and it is still the same passage in chapter four, and according to Isaiah it is the “same day” that people say, “Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob.” In that same period of time “seven women” are identified.

Olubonekerwa Isaaya lw’ayogerako ng’agamba nti lwamujjira olw’ebikwata ku Yuda ne Yerusaalemi, lwe twogeddeko kaakano, lukyagenda mu maaso, era luba mu kyawandiikibwa kye kimu mu mutwe ogw’okuna; era, ng’okusinziira ku Isaaya, ku lunaku lwennyini olwo abantu bagamba, "Mujje, tugende waggulu ku lusozi lwa Mukama, mu nnyumba ya Katonda wa Yakobo." Mu kiseera kye kimu ekyo "abakazi musanvu" balangiribwa.

> And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem: When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning. And the Lord will create upon every dwelling place of mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night: for upon all the glory shall be a defence. And there shall be a tabernacle for a shadow in the daytime from the heat, and for a place of refuge, and for a covert from storm and from rain. Isaiah 4:1–6.

> Ku lunaku olwo abakazi musanvu banaakwata ku musajja omu, nga boogera nti, Tulirya emmere yaffe, era twambala ebyambalo byaffe; naye tukkirize tuyitibwenga mu linnya lyo, okuggya enswaza yaffe. Ku lunaku olwo omutabi gwa Mukama gunaabanga mulungi era gwa kitiibwa, n’ebibala by’ensi binaabanga birungi era bisanyusa eri abo abawonye mu Isirayiri. Era kijja kuba nti oyo asigadde e Sayuuni n’oyo asigadde mu Yerusaalemi, baliyitibwa abatukuvu; buli eyawandiikiddwa mu balamu mu Yerusaalemi. Bw’anaabanga Mukama amaze okunaazizaawo obutali bulongoofu bw’abawala ba Sayuuni, era amaze okulongoosa omusaayi gwa Yerusaalemi okuva wakati waagwo, mu Mwoyo ogw’okusalawo ne mu Mwoyo ogw’okwokya. Era Mukama alikola ku buli kifo eky’okubeeramu ku Lusozi Sayuuni, era ku byenkuŋaaniro byayo, ekire n’omukka emisana, n’okumasamasa kw’omuliro ogwaka ekiro; kubanga ku kitiibwa kyonna walibaawo ekisenge eky’okukuuma. Era walibaawo eweema ng’ekisikiriza emisana okuva mu bugumu, era ng’ekifo eky’obuddukiro, era ng’ekisenge eky’okwekwasa okuva mu muyaga n’enkuba. Isaaya 4:1-6.

The “day” which is the subject of Isaiah’s vision is the “hour” of the great earthquake of Revelation chapter eleven. The wise that have accepted the admonition to “return” from the disappointment of July 18, 2020, and met the requirements of Leviticus twenty-six, and who have been brought together by Ezekiel’s first prophecy, are sealed when they accept Ezekiel’s second message of the four winds of Islam. They are then lifted up into heaven as an ensign, and God’s other children in Babylon begin to respond to the call to come out of Babylon, that begins at the earthquake, which is the soon-coming Sunday law. God’s other flock hear the message to come out of Babylon, and they proclaim, “Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob.”

Olunaku olwogerwako mu bwolesebwa bwa Isaaya lwe essaawa ey’enkankano ennene eyogerwako mu Okubikkulirwa essuula ey’ekkuminemu. Ab’amagezi abakkirizza okulagirwa “okuddayo” okuva mu kusuulibwaamu essuubi okwabaawo nga July 18, 2020, era ne batuukiriza ebyasabitibwa mu Eby’Abaleevi essuula amakumi abiri mu mukaaga, era abakuŋŋaanyiziddwa obunnabbi obusooka bwa Ezekyeri, bateekebwako akabonero bwe bakkiriza obubaka obw’okubiri bwa Ezekyeri ku mpewo ennya eza Isilamu. Oluvannyuma bawanikibwa waggulu mu ggulu ng’endera, era abaana ba Katonda abalala abali mu Babulooni batandika okuddamu okuyitibwa okubava mu Babulooni, okutandika ku nkankano y’ensi, nga kwe tteeka lya Ssande eriri kumpi okuteekebwa mu nkola. Endiga endala za Katonda bawulira obubaka okubava mu Babulooni, ne balangirira nti, “Mujje, tugende waggulu ku Lusozi lwa Mukama, mu Nnyumba ya Katonda wa Yakobo.”

In that “hour” the great whore begins to sing her songs and commit fornication with the kings of the earth. Those who are not written in the Lamb’s book of life follow the whore, and their churches come under her authority. Those churches are represented by Isaiah as “seven women.” Those “seven women” are the “seven mountains” that the papacy shall rule over, as the United States forces the entire world to erect an image of the beast that will both speak and cause all to receive the mark of papal authority.

Mu "ssaawa" eyo malaaya ennene atandika okuyimba ennyimba ze era akola obwenzi n’abakabaka ab’ensi. Abo abatawandiikiddwa mu kitabo ky’obulamu eky’Omwana gw’endiga bagoberera omalaaya, era amakanisa gaabwe gibeera wansi w’obuyinza bwe. Amakanisa ago galagiddwa Isaaya ng’ "abakazi musanvu." Abo "bakazi musanvu" be "ensozi musanvu" obwakapapa bujja okufugira kuzo, nga United States y’Amerika ekaka ensi yonna okuteekawo ekifaananyi ky’ensolo ekinaayogera era ne kireetera bonna okuteekebwako akabonero k’obuyinza bwa Papa.

Those “seven women shall take hold of one man,” and that “man” is the “man” Paul identifies as “the man of sin.” In that testing period those who remain “in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem.” God’s people are those in the period of time whose names are written in the book of life, the book of the Lamb who was slain from the foundation of the world. The other class, who take hold of the “man of sin” are those in Revelation chapter thirteen that worship the man of sin.

Abo “abakazi omusanvu balikwata ku musajja omu,” era oyo “musajja” ye “musajja” Pawulo gw’ayita “omusajja w’ekibi.” Mu kiseera ekyo eky’okukemebwa abo abanasigalayo “mu Yerusaalemi, banaayitibwa abatukuvu, era buli omu yenna eyawandiikiddwa mu b’abalamu abali mu Yerusaalemi.” Abantu ba Katonda be abo mu kiseera ekyo amannya gaabwe gawandiikiddwa mu kitabo ky’obulamu, ekitabo ky’Omwana gw’Endiga eyattibwa okuva ku ntandikwa y’ensi. Ekitundu ekirala, abakwata ku “musajja w’ekibi,” be bali mu kitabo ky’Okubikkulirwa essuula ey’ekkumi n’asatu abasinza omusajja w’ekibi.

> And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world. If any man have an ear, let him hear. Revelation 13:8, 9.

> Era bonna abatuula ku nsi banaamusinza, abo amannya gaabwe tegawandiikiddwa mu kitabo ky'obulamu eky'Omwana gw'Endiga eyattibwa okuva ku ntandikwa y'ensi. Omuntu yenna bw'aba n'okutu, awulire. Okubikkulirwa 13:8, 9.

The “hour” of the great earthquake, which is the Sunday law crisis, is the conclusion of the investigative judgment, and the judgment is based upon whether your name is found or not found entered within the book of life, thus in that time the two classes represented by the relation to the book of life is identifying the very closing scenes of judgment. Those who take hold of the “man of sin,” proclaim that they will “eat” their “own bread, and wear” their “own apparel,” but their primary desire is to “be called by thy name”.

“Esaawa” y’omukankano omukulu gw’ensi, ogw’ekizibu ky’etteeka lya Sande, ye nkomeko y’okusalirwa omusango okw’okunoonyereza; era okusalirwa omusango kusinziira ku bwoba erinnya lyo lisangiddwa oba nga terisangiddwa nga liyingiziddwa mu Kitabo ky’Obulamu; n’olwekyo mu kiseera ekyo ebika bibiri by’abantu, nga bimiririrwa mu ngeri gye bikwatagana n’Ekitabo ky’Obulamu, biraga ddala nti ttuuse ku bitundu eby’enkomerero by’okusalirwa omusango. Abo abakwata ku “muntu w’obujeemu,” balangirira nti bajja “kulya” “emmere yaabwe bo bennyini, era beeyambala” “ebyambalo byabwe bo bennyini,” naye kye baagala ennyo kye “okuyitibwa mu linnya lyo”.

They will retain their own doctrinal statement of beliefs (eat their own bread), and retain their denominational profession (their own apparel), but accept the name of the “man of sin.” The name of the “man of sin,” is “catholic”, which means “universal”. Those who take hold of the “man of sin,” wish to become part of the “universal church”, which is the Catholic church. They desire that relationship in order to “take away” their “reproach.”

Bajja kuuma empandiika yaabwe ey’enjigiriza z’okukkiriza (okulya omugaati gwabwe bo), era bajja kuuma okwewaako kwabwe ng’ekibiina ky’eddiini (ebyambalo byabwe bo), naye bajja okukiriza erinnya ly’ "omusajja w’ekibi." Erinnya ly’ "omusajja w’ekibi," lye "catholic", ekitegeeza "universal". Abo abakwata ku "omusajja w’ekibi," baagala okufuuka ekitundu ky’ "ekanisa eya wansi w’ensi yonna", gye ye Kanisa Katolika. Baagala enkolagana eyo okusobola "okuggyawo" "ekivume" kyabwe.

The “reproach” addresses two significant elements of the beast that reigns over all the churches and all the nations in the last days. In the “hour of the great earthquake” in Revelation eleven, “the third woe cometh quickly”. The “third woe” is Islam. In the “hour of the great earthquake” in Revelation eleven, the Seventh Trumpet sounds. The Seventh Trumpet is Islam. Islam strikes in the “hour of the great earthquake,” for all of the Trumpets are the prophetic tools God has employed in judgment upon forced Sunday worship throughout world history.

“Okunyoomebwa” kwogerera ku ebitundu bibiri ebikulu by’ekisolo ekifuga amakanisa gonna n’amawanga gonna mu nnaku ez’enkomerero. Mu “ssaawa y’ekikankano ekinene” mu Okubikkulirwa kkumi n’emu, “okubonaabona okw’okusatu kujja mangu.” “Okubonaabona okw’okusatu” kwe Buyisiramu. Mu “ssaawa y’ekikankano ekinene” mu Okubikkulirwa kkumi n’emu, ekkondeere ey’omusanvu eneevuga. Ekkondeere ey’omusanvu kye Buyisiramu. Buyisiramu bukuba mu “ssaawa y’ekikankano ekinene,” kubanga Katonda akozezza amakondeere gyonna ng’ebikozesebwa eby’obunnabbi mu kusalira omusango ku kusinza kwa Sande okw’okuwaaliriza mu byafaayo by’ensi byonna.

When the “national ruin” of the United States is brought about, at the soon-coming Sunday law, the “nations will be angry.” It is Islam that angers the nations in Bible prophecy, as represented by the first reference to Islam in the book of Genesis.

Bwe “kuzikirira kw’eggwanga” kwa United States kireeterwaawo mu tteeka lya Ssande eriribaawo mu bbanga ttono, “amawanga ganaanyiiga.” Mu bunabbi bwa Baibuli, Islam ye ewakaza obusungu mu mawanga, nga bwe kiragibwa mu kwogerwako okwasooka ku Islam mu kitabo ky’Olubereberye.

> And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.

> Malayika wa Mukama n’amugamba nti, Laba, olina olubuto, ojja kuzaala omwana w’obulenzi, era omutuume erinnya lye Isimaeri; kubanga Mukama awulidde okubonyaabonyezebwa kwo. Era aliba omusajja w’ensiko; omukono gwe guliba ku buli muntu, n’omukono gwa buli muntu guliba ku ye; era alibeera mu maaso ga baganda be bonna. Olubereberye 16:11, 12.

The “reproach” of the last days is the religion of Islam. The churches and the nations of the world will come under the authority of the New World Order of a United Nations, which is ruled over by the Catholic church. The pope will be seated upon the one-world system, just as Constantine gave the papacy its seat in the year 330. The nations will determine that their ability to deal with the warfare being brought against mankind by Islam, can only be accomplished by a united effort, which will require a subjection to some moral authority, which the United States will insist is the Roman church. Just as Justinian gave the Catholic church its great authority in the year 533, history is repeated. The United States will force the world through its military might to obey, just as Clovis did for the Catholic church in the year 496. The history of verse two of Revelation thirteen will be repeated.

"Okunyooma" kw’ennaku ez’enkomerero kwe ddiini y’Obusiraamu. Amakanisa n’amawanga g’ensi yonna bijja kuteekebwa wansi w’obuyinza bw’Enteekateeka Empya y’ensi yonna ey’Mawanga Amagatte, efugibwa Ekkanisa Katolika. Papa ajja kutuuzibwa ku nteekateeka y’ensi emu, nga bwe Constantine yawa Obupapa ekifo kyakwo mu mwaka gwa 330. Amawanga bajja kusalawo nti obusobozi bwabwe okulwanyisa entalo ezireeteddwa ku bantu ng’eziva mu Obusiraamu busobola kutuukibwako bwokka singa bakoze wamu, era ekyo kijja kwesaba okugondera obuyinza obw’empisa, Amerika gy’ejja okusimbirira nti kye Ekkanisa ya Rooma. Nga bwe Justinian yawa Ekkanisa Katolika obuyinza bwayo obunene mu mwaka gwa 533, ebyafaayo bijja kuddamu. Amerika ejja kunyigirizza ensi mu maanyi g’amagye gaayo okugondera, nga bwe yakola Clovis ku lwa Ekkanisa Katolika mu mwaka gwa 496. Ebyafaayo eby’ekitundu eky’okubiri mu ssuula ey’ekkumi n’asatu ey’Okubikkulirwa bijja kuddamu.

> And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. Revelation 13:2.

> Era ensolo gye nnalaba yali ng’engo, amagulu gaayo nga amagulu g’eddubu, n’akamwa kaayo nga akamwa k’empologoma; ne ddalagooni n’amuwa obuyinza bwe, n’entebe ye, n’obuyinza obunene. Okubikkulirwa 13:2.

Once the image is set up, then the kings of the earth, who have been angered by the attacks of Islam, will recognize that the universal “reproach” against Islam that has been used to bring the worldwide image of the beast into existence, was not the “reproach” that the “man of sin” (Jezebel) was actually concerned with. Too late, the world will find out that Jezebel cares nothing about Islam, but that her heart desires to kill Elijah, as Herodias killed John the Baptist.

Ekifaananyi bwe kinaaba kiteekeddwawo, olwo bakabaka b’ensi, abanyiize olw’obulumbaganyi obuva mu Busiraamu, bajja kutegeera nti ‘okuvuma’ eri Obusiraamu okuli mu nsi yonna, okwakozeseddwa okuleeta ekifaananyi ky’ensolo mu nsi yonna, tekwali kwe ‘kuvuma’ ‘omusajja w’ekibi’ (Yezeberi) kye yali alumirirwa ddala. Nga wayise dda, ensi ejja kumanya nti Yezeberi tafaayo ku Busiraamu n’akatono, naye nti omutima gwe gugonza okutta Eriya, nga Kerodiya bwe yatta Yokaana Omubatiza.

The “mind which hath wisdom,” is the “mind of the wise,” and the “wise” are those who understand the “increase of knowledge” that is produced when the Lion of the tribe of Judah, unseals the Revelation of Jesus Christ, just before probation closes.

"Ebirowoozo ebirimu amagezi," ye "ebirowoozo by'ab'amagezi," era "ab'amagezi" be abo abategeera "okweyongera kw'obumanyi" okutuukawo bwe Empologoma ey'ekika kya Yuda eggulawo ebisiba by'Okubikkulirwa kwa Yesu Kristo, nga obudde bw'okugezesebwa buli kumpi okuggala.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> Era n’aŋŋamba nti, Tobikkira bigambo eby’obunnabbi eby’ekitabo kino; kubanga ekiseera kiri kumpi. Atali mutuukirivu, asigale ng’atali mutuukirivu; n’oyo atali mulongoofu, asigale ng’atali mulongoofu; n’oyo omutuukirivu, asigale ng’omutuukirivu; n’oyo omutukuvu, asigale ng’omutukuvu. Okubikkulirwa 22:10, 11.

The “seven heads are seven mountains, on which the woman sitteth,” represents the truth that the papacy will reign over both church and state. Symbols have more than one meaning, and the symbols are to be defined and understood by the context of the passage where the symbols are represented. The argument arises that the verse identifies that the heads are the mountains, so what would be the justification for identifying a distinction between the heads (statecraft) and the mountains (churchcraft)? The distinction is established in Daniel chapters seven and eight. In chapter seven both pagan Rome and papal Rome are identified as “diverse,” from the beasts that preceded them.

"Emitwe omusanvu ge gensozi omusanvu, mwe omukazi atudde," kiraga amazima nti obukulembeze bwa Papa bujja okufuga eby'ekkanisa n'eby'obufuzi byombi. Obubonero buba ne bitegeeza ebisukka mu kimu, era bulambulwa ne butegeerwa okusinziira ku nteekateeka y'ebigambo mwe bwereetebwamu. Wavaawo okuteesa nti olunyiriri luno lugalaga nti emitwe ge gensozi; kale ensonga ki ey'okutegeeza okubaawo okwawukana wakati w'emitwe (eby'obufuzi) n'ensozi (eby'ekkanisa)? Okwaawukana kuno kwateekebwawo mu Danyeri omutwe ogw'omusanvu n'ogw'omunaana. Mu mutwe ogw'omusanvu, Rooma ey'abapagani n'Rooma ya Papa byombi biyitiddwa "eby'enjawulo" okuva ku bisolo ebyabibanjirizza.

When chapter seven is brought upon chapter eight (line upon line), we find in chapter eight the little horn of Rome, oscillating between man, woman, man, woman. One symbol (the little horn) that represents two powers. In those chapters, a horn is a kingdom, and a kingdom is also a head. In chapter eight, the little horn represents two kingdoms, the fourth and fifth kingdom of Bible prophecy. The little horn symbolically represents two kingdoms, and the two kingdoms it represents are kingdoms that identify the union of statecraft and churchcraft. The seven heads, which are also seven mountains, represent two kingdoms, and the one kingdom is churchcraft and the other is statecraft.

Bwe tukwataganya essuula musanvu ne ssuuula munaana (olunyiriri ku linyiriri), tusanga mu ssuuula munaana empembe entono ey’e Loma, nga ekyuukakuuka wakati w’omusajja, omukazi, omusajja, omukazi. Akabonero kamu (empembe entono) akakiikirira obuyinza bubiri. Mu bisuula ebyo, empembe eyimirira obwakabaka, era omutwe naye ayimirira obwakabaka. Mu ssuuula munaana, empembe entono eyimirira obwakabaka bubiri, obw’okuna n’obw’okutaano mu bunnabbi bwa Bayibuli. Empembe entono mu kifaananyi eyimirira obwakabaka bubiri, era obwakabaka obwabiri bw’eyimirira bumanyisa okwegatta kw’obuyinza bw’obufuzi n’obw’ekkanisa. Emitwe musanvu, era ate nga nsozi musanvu, gi yimirira obwakabaka bubiri; ekimu kye kya buyinza bw’ekkanisa, ekirala kye kya buyinza bw’obufuzi.

In Daniel chapter two, there is another witness to this prophetic symbolism, for there the last kingdom, which the Millerites understood to be the fourth kingdom of Rome, is represented by iron and clay. The iron and clay are combined, though in reality iron does not combine with clay. Yet when Sister White comments upon the “iron and clay,” she identifies it as a symbol of churchcraft and statecraft, as is represented by chapter eight’s little horn, and the Revelation seventeen heads that are also mountains.

Mu Danyeri essuula ey’okubiri, waliwo obujulizi obulala ku kufaananyizibwa kuno okw’obunnabbi, kubanga omwo obwakabaka obusembayo, obwe Millerites baategeera nti bwe bwakabaka obw’okuna bwa Rooma, bulagibwa n’ebyuma n’ebbumba. Ebyuma n’ebbumba bitabiddwa wamu, newaakubadde mu mazima ebyuma tebitagattika na bbumba. Naye bwe Sister White annyonnyola ku “ebyuma n’ebbumba,” abirambulula ng’akabonero k’enkola z’ekkanisa n’ez’obufuzi, nga bwe kiragibwa mu “ennyanga entono” ey’omu Danyeri essuula ey’omunaana, era n’emitwe egiri mu Kubikkulirwa essuula 17, egyo era nga nsozi.

> “We have come to a time when God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay. God has a people, a chosen people, whose discernment must be sanctified, who must not become unholy by laying upon the foundation wood, hay, and stubble. Every soul who is loyal to the commandments of God will see that the distinguishing feature of our faith is the seventh-day Sabbath. If the government would honor the Sabbath as God has commanded, it would stand in the strength of God and in defense of the faith once delivered to the saints. But statesmen will uphold the spurious sabbath, and will mingle their religious faith with the observance of this child of the papacy, placing it above the Sabbath which the Lord has sanctified and blessed, setting it apart for man to keep holy, as a sign between Him and His people to a thousand generations. The mingling of churchcraft and statecraft is represented by the iron and the clay. This union is weakening all the power of the churches. This investing the church with the power of the state will bring evil results. Men have almost passed the point of God’s forbearance. They have invested their strength in politics, and have united with the papacy. But the time will come when God will punish those who have made void His law, and their evil work will recoil upon themselves.” The Seventh-day Adventist Bible Commentary, volume 4, 1168, 1169.

> Tutuuse mu kiseera we omulimu omutukuvu gwa Katonda guliikirizibwa n’ebigere by’ekifaananyi mwe ebyuma byafanganyizibwa n’obufunda bw’ettaka ery’omubumbi. Katonda alina abantu, abantu abalonde, ab’okutegeera kwabwe kuteekwa okutukuzibwa, abatateekwa kukyonoona butukuvu nga bateeka ku musingi emiti, essubi n’obubalagaze. Buli mwoyo omwesigwa eri amateeka ga Katonda aliraba nti ekintu ekituyawula mu kukkiriza kwaffe ye Ssabiiti y’olunaku olw’omusanvu. Singa gavumenti yassa ekitiibwa ku Ssabiiti nga Katonda bw’alagidde, yandiyimiridde mu maanyi ga Katonda era mu kulwanirira okukkiriza okwaawaebwa abatukuvu omulundi gumu. Naye abakungu mu by’eggwanga balikuumirira ssabiiti ey’obulimba, era balifanganya okukkiriza kwabwe okw’eddiini n’okukuuma ekintu kino ekyazaalibwa obwa Papa, nga bakiteeka waggulu okusinga Ssabiiti Mukama gye yatukuza era n’agiwa omukisa, n’agigabula omuntu agikuumenga ng’etukuvu, nga kabonero wakati w’Ye n’abantu be okutuuka ku mirembe egy’enkumi. Okufanganya eby’ekkanisa n’eby’obufuzi kuyolekebwa ebyuma n’ettaka ery’omubumbi. Obumu buno bukendeeza amaanyi g’amakanisa gonna. Okuteekawo ekkanisa ku buyinza bwa gavumenti kulireeta ebivaamu ebibi. Abantu bamaze okuyita kumpi ku kkomo ly’okugumiikiriza kwa Katonda. Baateekedde amaanyi gaabwe mu by’obufuzi, era bagatte obumu n’obwa Papa. Naye ekiseera kijja lwe Katonda alibonereza abo abaagaggyamu amaanyi ku mateeka ge, era omulimu gwabwe omubi gunaabakubukirako bo bennyini. Okunnyonnyola Bayibuli kw’Abadiventisti Ab’Olunaku olw’Omusanvu, ekitundu 4, emiko 1168, 1169.

We will continue this study in the next article.

Tujja kugenda mu maaso n’okunoonyereza kuno mu kiwandiiko ekiddako.

> “In the scene representing the work of Christ for us, and the determined accusation of Satan against us, Joshua stands as the high priest, and makes request in behalf of God’s commandment-keeping people. At the same time Satan represents the people of God as great sinners, and presents before God the list of sins he has tempted them to commit through their lifetime, and urges that because of their transgressions, they be given into his hands to destroy. He urges that they should not be protected by ministering angels against the confederacy of evil. He is full of anger because he cannot bind the people of God into bundles with the world, to render to him complete allegiance. Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus. In their enmity against the people of God, they show themselves guilty also of the choice of Barabbas instead of Christ.

> Mu kifaananyi ekiraga omulimu gwa Kristo ku lwa ffe, n’okusalira omusango okunyiikivu kwa Sitaani ku ffe, Yoswa ayimirira ng’Omusaserodooti Omukulu, era asaba olw’abantu ba Katonda abakukuuma amateeka ge. Mu kiseera kye kimu Sitaani alaga abantu ba Katonda ng’abanyonoonyi nnyo, era aleeta mu maaso ga Katonda olukalala lw’ebibi bye yabakemye okukola mu bulamu bwabwe bwonna, era asuula ensonga nti olw’okwonoona kwabwe bamuweebwe mu mikono gye ababazikirize. Agamba nti tebalina kukumibwa bamalayika abaweereza ku mukago gw’obubi. Ajjudde obusungu kubanga tasobola kusiba abantu ba Katonda mu mitwalo awamu n’ensi, okumuwa obwesigwa obujjuvu. Bassekabaka n’abafuzi n’abagavana beteekeko akabonero ka Anti-Kristo, era balagibwa ng’omusota omukulu agenze okulwana ne batukuvu—abo abakukuuma amateeka ga Katonda era abalina okukkiriza kwa Yesu. Mu obukyayi bwabwe eri abantu ba Katonda, beemulaga nga balina n’omusango ogw’okulonda Balaba mu kifo kya Kristo.

> “God has a controversy with the world. When the judgment shall sit, and the books shall be opened, He has an awful account to settle, which would now make the world fear and tremble were men not blinded and bewitched by satanic delusions and deceptions. God will call the world to account for the death of His only-begotten Son, whom to all intents and purposes the world has crucified afresh, and put to open shame in the persecution of His people. The world has rejected Christ in the person of His saints, has refused His messages in the refusal of the messages of prophets, apostles, and messengers. They have rejected those who have been colaborers with Christ, and for this they will have to render an account.” Testimonies to Ministers, 38, 39.

> Katonda alina omusango n’ensi. Omusango bwe gunaatuulibwa, ne bitabo ne biggulwaawo, alina ekibanji eky’entiisa ky’anaamaliriza, ekyo ekyandireetedde ensi okutya n’okukankana kaakano singa abantu tebabadde bazibikiddwa amaaso era tebasiruwaziddwa olw’obulimba n’eby’okulimbalimba bya Setaani. Katonda anakoowoola ensi okuddamu ensonga olw’okufa kw’Omwana we omu owazaalibwa yekka, gwe mu byonna n’engeri zonna ensi emukumye ku musaalaba nate, era emuteeka mu nsonyi mu lwatu mu kuyigganya abantu be. Ensi egaanye Kristo nga egaana abatukuvu be, era egaanye obubaka bwe nga egaana obubaka bwa banabbi, abatume, n’abatumibwa. Basudde abo ababadde bakolera awamu ne Kristo, era olw’ekyo banaasabibwa okuddamu ensonga. Obujulirwa eri Abasumba, 38, 39.

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