The first half of Revelation chapter nine, identifies the fifth trumpet, which is the first woe, and the second half of the chapter identifies the sixth trumpet, which is the second woe. Both trumpets are graphically illustrated on the 1843 and the 1850 pioneer charts. When the last six verses of Daniel eleven were unsealed at the time of the end in 1989 with the collapse of the Soviet Union the reformatory movement of the one hundred and forty-four thousand began.
Ekitundu ekisooka eky’essuula ey’omwenda mu Kitabo ky’Okubikkulirwa kirambulula ekkondeere ey’okutaano, nga ye ennaku esooka, ate ekitundu ekyokubiri eky’essuula eyo kirambulula ekkondeere ey’omukaaga, nga ye ennaku ey’okubiri. Ekkondeere zombi ziragiddwa mu bufaananyi ku bipande by’abatandisi eby’emyaka 1843 ne 1850. Bwe zaabikkulibwa ennyiriri mukaaga ezasembayo ez’omu Danyeri essuula ey’ekkumi n’emu mu biro by’enkomerero mu 1989, nga Soviet Union egudde, ekikwekweto ky’okutereeza eky’aba 144,000 ne kitandika.
Among the truths recognized in 1989, were the great reformatory movements of Bible history, and that they all paralleled each other. All the prophets, and therefore every sacred history, including the sacred reformatory movements, illustrate the final great reformatory movement of the one hundred and forty-four thousand, which is also the mighty movement of the third angel. When the sealing process begins, so too, does the sprinkling of the latter rain. The unsealing of the reformatory movements in 1989, followed by the unsealing of the last six verses of Daniel eleven in 1992, produced an environment of resistance, as always occurs when a new and present truth is unsealed.
Mu mazima agakkirizibwa mu 1989, mwalimu emigendo eminene egy’okutereeza mu byafaayo bya Baibuli, era nga gyonna gyalina okwefanaganya ne gitambulira mu ngeri emu. Bannabbi bonna, era bwe kityo n’ebyafaayo ebitukuvu byonna, okuli n’emigendo egyetukuvu egy’okutereeza, biraga omugendo omunene ogw’enkomerero ogw’okutereeza ogw’abantu 144,000, ogwo era gwe mugendo omukulu ogwa malaika ow’okusatu. Bwe batandika enkola ey’okuteekako akabonero, ne kusiiwa kw’enkuba ey’oluvannyuma kutandika. Okuggulwawo kw’emigendo egy’okutereeza mu 1989, ne kugobererwa okuggulwawo kw’enyiriri mukaaga ezisembayo ez’Essuula 11 eya Danyeri mu 1992, kwaleta embeera ey’okuwakanya, nga bwe kiba bulijjo bwe wabaawo amazima amapya ag’omu kaseera agaguddwawo.
In the resistance of the truth of the last six verses of Daniel eleven, the Lord opened up the truth that the prophetic history of pagan Rome, combined with the prophetic history of papal Rome, as established upon two witnesses, identifies the prophetic history of modern Rome. The rule of the triple application of prophecy was recognized, and thereafter employed to defend against error and identify and establish truth. The rules that uphold that every reform line parallels the other reform lines, and the rules associated with a triple application of prophecy, became the bedrock of the rules that were established in the movement of the third angel, as had been typified by the rules established, employed, and published in the Millerite history.
Mu kuwakanirwa kw’amazima agali mu nnyiriri mukaaga ezisembayo z’Essuula 11 eya Danyeri, Mukama yabikkula amazima nti ebyafaayo eby’obunnabbi bya Roma ey’Abapagani bwe bikwatiddwa wamu n’ebyafaayo eby’obunnabbi bya Roma ey’Obwa Papa, nga bisingiddwa ku bajulizi babiri, bimanyisa ebyafaayo eby’obunnabbi bya Roma ey’omu biro byaffe. Eteeka ly’okukozesebwa okusatu kw’obunnabbi lyakkirizibwa, era oluvannyuma lyakozesebwa okulwanyisa ensobi n’okulambulula era n’okukakasa amazima. Amateeka agalaga nti buli linyiriri ly’enkyukakyuka ligenderana n’amalinyiriri amalala g’enkyukakyuka, awamu n’amateeka agakwata ku kukozesebwa okusatu kw’obunnabbi, gaafuuka essinziiro ly’amateeka agateekebwawo mu ntambuza y’Omulayika Owa Kusatu, nga bwe byaalabirwamu mu mateeka agaateekebwawo, ne gaakozesebwa era ne gafulumizibwa mu byafaayo by’Abamillerite.
The triple application of prophecy as a rule, was unsealed for the movement of the one hundred and forty-four thousand, for they are the movement of the latter rain, and Islam of the third woe is the message of the latter rain. The principle of the triple application of prophecy was identified by the Lion of the tribe of Judah, well before Islam of the third woe arrived in history on September 11, 2001, for He desired that His last-day people would easily recognize the message represented by the arrival of the third woe when He returned His people to Jeremiah’s old paths.
Okukozesebwa emirundi esatu kw’obunnabbi, nga etteeka, kyabikkululwa olw’ekikungaanyizo ky’aba 144,000, kubanga be ekikungaanyizo ky’enkuba ey’oluvannyuma, era Obusiraamu obw’akabi akasatu kye bubaka bw’enkuba ey’oluvannyuma. Ensonga y’okukozesebwa emirundi esatu kw’obunnabbi yalambikibwa Empologoma ey’omu kika kya Yuda, nga n’edda nnyo nga tannatuuka mu byafaayo Obusiraamu obw’akabi akasatu ku Ssettemba 11, 2001, kubanga yayagala abantu be ab’ennaku ez’oluvannyuma balitegeera mangu obubaka obukiikirirwa olw’okutuuka kw’akabi akasatu bwe yaddiza abantu be ku makubo ag’edda ga Yeremiya.
The pioneer understanding of the fifth and sixth trumpets as set forth in Revelation chapter nine, was understood to be the passage in the book of Revelation that was the most firmly and clearly supported by history. Uriah Smith begins his presentation of Revelation chapter nine by employing the words of the historian Keith to make that very point.
Okutegeera kw’abatandisi ku kkondeere eyokutaano n’ey’omukaaga, nga bwe kulambikiddwa mu Okubikkulirwa omutwe ogw’omwenda, kwategeerwa nti kwe kitundu mu kitabo ky’Okubikkulirwa ekiwagiribwa okusinga mu ngeri enywevu era enkanankana olw’ebyafaayo. Uriah Smith atandika okwanjula kwe ku Okubikkulirwa omutwe ogw’omwenda ng’akozesa ebigambo by’omuwandiisi w’ebyafaayo Keith okukakasa ensonga eyo nyini.
“For an exposition of this trumpet, we shall again draw from the writings of Mr. Keith. This writer truthfully says: ‘There is scarcely so uniform an agreement among interpreters concerning any other part of the Apocalypse as respecting the application of the fifth and sixth trumpets, or the first and second woes, to the Saracens and Turks. It is so obvious that it can scarcely be misunderstood. Instead of a verse or two designating each, the whole of the ninth chapter of the Revelation in equal portions, is occupied with a description of both.” Uriah Smith, Daniel and Revelation, 495.
Okunnyonnyola ku kkondeere eno, tunaakyongera okwesigama ku byawandiikibwa bya Mr. Keith. Omuwandiisi ono mu mazima agamba nti: 'Mu bannyonyi tewali kutuukagana kungi ku kitundu kirala kyonna eky’Okubikkulirwa okusinga okuli ku kutegeeza nti ekkondeere ery’ettaano n’ery’omukaaga, oba obunnaku obusooka n’obwokubiri, bikwata ku Abasaraceni n’Abaturuki. Kitegeerekeka nnyo, nga si kyangu kukitegeera bubi. Mu kifo ky’okubeerawo olunyiriri lumu oba bubiri olulaga buli kimu, essuula yonna ey’omwenda ey’Okubikkulirwa, nga egabanyiziddwa mu bitundu ebiringana, eyawulirwa okunnyonnyola byombi.' Uriah Smith, Danyeri n’Okubikkulirwa, 495.
The chapter division of the first and second woes divides the history of the first woe, represented by Mohammed. It is geographically located by what the historian Alexander Keith calls the Saracens, which we would today call Arabia. The history of the second woe, represented by Osman 1, geographically located in Turkey, which the historian identifies as the Turks. The history of the first woe was located and fulfilled in Arabia, the birthplace of Islam and Mohammed. The history of the second woe was located and fulfilled in Turkey, the birthplace of the Ottoman Empire.
Okugabanya kw’emitwe gy’ekitabo ku nnaku eyasooka n’eyokubiri kugabanya ebyafaayo by’ennaku eyasooka, eyakiimiririrwa Mohammed. Ebyafaayo ebyo biteekeddwawo mu kifo ky’ensi nga bwe omuwandiisi w’ebyafaayo Alexander Keith abiyita Saracens, kye twandiyita leero Arabia. Ebyafaayo by’ennaku eyokubiri, ebyakiimiririrwa Osman 1, byali mu Turkey, omuwandiisi gy’ayitira Aba-Turuki. Ebyafaayo by’ennaku eyasooka byali era ne bituukirira mu Arabia, gyava Obusiraamu ne Mohammed. Ebyafaayo by’ennaku eyokubiri byali era ne bituukirira mu Turkey, gyava Obwakabaka bwa Ottoman.
The history of the first woe, identifies a warfare that was directed against Rome by independent warriors whose only mutual alliance with one another was the religion of Islam. The history of the second woe, identifies a warfare that was directed against Rome by an organized religion and state power, which is called a Caliphate. In either case, the independent warfare against Rome in the history represented by Mohammed, or the organized warfare represented by Ottman, or the Ottoman Empire, the mode of warfare was to attack suddenly and unexpectedly. It was not a warfare that was carried out by dressing all the soldiers in the same-colored uniforms, then organizing the soldiers into a line and marching them forward into gunfire as was the military custom of that time. The word “assassin” is based upon the Islamic mode of warfare of striking suddenly and unexpectedly, and usually resulting in the death of the attacker also.
Ebyafaayo by’ennaku esooka biraga entalo ezali zigenderedde okulumba Roma, ezakolebwa abalwanyi abeyimirira bokka, nga ekyokka ekibagatta kye ddiini ya Isilamu. Ebyafaayo by’ennaku ey’okubiri biraga entalo ezali zigenderedde okulumba Roma nga zikulembeddwamu ddiini etegekeddwa awamu n’obuyinza bwa gavumenti, obuyitibwa Kalifeti. Mu mbeera zombi, oba entalo ez’ebyafaayo eziragibwa nga eza Mohammed—ez’abalwanyi abeyimirira—oba entalo ez’etegekeddwa eziragibwa Ottman oba Obwakabaka bwa Ottoman, enkola y’entalo yali okulumba mu bwangu nga tebasuubirwa. Teyali ntalo ezakolebwa nga banyambaza abasirikale bonna yunifoomu emu ey’erangi limu, ne babategeka mu mirayiro ne babatambuliza mu maaso mu muliro gw’emmundu, nga bwe yali empisa y’amagye mu biro ebyo. Ekigambo “assassin” kivudde ku nkola y’entalo ey’Isilamu ey’okulumba mu bwangu nga tebasuubirwa, era emirundi mingi ne kivaako n’omulumbuzi yennyini okufa.
The word “assassin” is derived from the Arabic word “hashshashin,” which comes from “hashish,” meaning “hashish” or “cannabis.” The term was originally used to refer to a secretive and fanatical group of Nizari Ismaili Muslims in the Middle East during the medieval period. The members of this group were known for their unconventional and often violent methods, including the use of political assassinations to achieve their goals. It is said that they would sometimes consume hashish to prepare for their missions, which led to the use of the term “hashshashin” or “assassins” in the Western world. The Assassins were active during the medieval period, primarily in Persia and Syria, and they played a significant role in various political conflicts and assassinations during that time. The term “assassin” eventually made its way into European languages, where it came to refer more broadly to individuals who carry out political or targeted killings.
Ekigambo "assassin" kiva ku kigambo ky’Oluwarabu "hashshashin," ekiva ku "hashish," ekitegeeza "hashish" oba enjaga. Ekigambo kino kyakozesebwanga ku kibiina ekyekweka era ekyali eky’amaanyi mu by’okukkiriza ky’Abaisiraamu ba Nizari Ismaili mu bitundu bya Middle East mu mulembe ogwa wakati. Ab’ekibiina kino baamanyibwa olw’enkola ezitali za bulijjo era ez’ekikambwe, nga kuliko n’okukozesa obutemu bwa poliitiki okutuukiriza ebigendererwa byabwe. Bagamba nti ebiseera ebimu baakolanga ku hashish okweetegekera obutumwa bwabwe, ekyaviirako okukozesebwa kw’ekigambo "hashshashin" oba "assassins" mu nsi ez’Obugwanjuba. Ab’Assassins baali bakolera nnyo mu mulembe ogwa wakati, okusingira ddala mu Persia ne Syria, era baalina omugabo omukulu mu ntalo za poliitiki ez’enjawulo n’obutemu mu biro ebyo. Oluvannyuma ekigambo "assassin" kyayingira ennimi z’e Bulaaya, ne kitegeeza mu bugazi abantu abakola obutemu bwa poliitiki oba obutemu obutereeze ku balondeddwa.
This mode of warfare is an important prophetic characteristic of the three woes, for the prophetic role of Islam is to produce war. Islam as a symbol is all about warfare, and in Revelation chapter nine, Islam of the first and second woes is an illustration of their warfare. Their warfare is identified in the book of Revelation, as the action that angers the nations, just before probation closes.
Enkola eno y’entalo kye kimanyisibwa ekikulu eky’obunnabbi mu makabi asatu, kubanga omulimu ogw’obunnabbi ogwa Buyisilamu kwe kuleeta entalo. Buyisilamu, nga akabonero, kikwata nnyo ku ntalo; era mu ssuula ey’omwenda ey’Okubikkulirwa, Buyisilamu obw’ekabi ekyasooka n’eky’okubiri bufaananyiriza entalo zaabwe. Entalo zaabwe zimanyiddwa mu Kitabo ky’Okubikkulirwa ng’ekikolwa ekisunguwaza amawanga, nga kumpi ddala ekiseera eky’okugezesa bwe kinaaggala.
And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:18.
Era amawanga ne gasunguwala, n’obusungu bwo butuuse, n’ekiseera ky’abafu okusalirwawo omusango, era owa mpeera eri abaddu bo bannabbi, n’abatukuvu, n’abo abatya erinnya lyo, abato n’abanene; era ozikirize abo abazikiriza ensi. Okubikkulirwa 11:18.
The “nations” are made “angry”, just before God’s wrath comes, and God’s wrath, as represented in the book of Revelation, is the seven last plagues that come when human probation closes. There are three waymarks in the verse; the angering of the nations, the wrath of God, and the time to judge the dead. The judgment of the dead here referenced is the judgment of the wicked dead that occurs during the thousand-year millennium, and not the investigative judgment of the dead that began on October 22, 1844. Sister White is clear that the three waymarks in this verse are distinct, and occur in the order in the verse.
“Amawanga” “gasunguwazibwa”, nga bukyali katono obusungu bwa Katonda nga bunatera okujja; era obusungu bwa Katonda, nga bwe bulagibwa mu kitabo ky’Okubikkulirwa, bwe bwebibonerezo musanvu eby’enkomerero ebijja bwe kiggalawo ekiseera ky’okugezesa kw’abantu. Mu olunyiriri luno mulimu ebimanyirizo bisatu: okusuunguwazibwa kw’amawanga, obusungu bwa Katonda, n’ekiseera eky’okusalira bafu omusango. Okusalira bafu omusango okwogeddwako wano kwe kusalirwa omusango kw’abafu ababi okubeerawo mu kiseera ky’emyaka lukumi, so si okusala omusango okunoonyereza ku bafu okw’atandikira nga October 22, 1844. Nny. White yeerambulula bulungi nti ebimanyirizo bisatu ebyo byawukana, era biddiriragana mu nteekateeka eri mu olunyiriri.
“I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other, also that Michael had not stood up, and that the time of trouble, such as never was, had not yet commenced. The nations are now getting angry, but when our High Priest has finished His work in the sanctuary, He will stand up, put on the garments of vengeance, and then the seven last plagues will be poured out.
Nalaba nti obusungu bw’amawanga, obusungu bwa Katonda, n’ekiseera eky’okulamula abafu byali byeyawule era by’enjawulo, buli kimu nga kigoberera ekirala; era nti Mikaeri tannayimirira, ne nti ekiseera eky’obuzibu, nga tewabangawo kya kifaanana bwe kityo, tekyali kitandise. Kati amawanga gatandise okusunguwala, naye kabona waffe asinga obukulu bw’anaamaliriza omulimu gwe mu kifo ekitukuvu, alinyimirira, ayambale ebyambalo by’okuwoolera ensasu, era olwo ebibonoobono omusanvu ebisembayo bijja kufukibwa.
“I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.
Nalaba nti abamalayika bana baali bagenda okuziyiza empewo ennya okutuusa nga omulimu gwa Yesu guwedde mu Watukuvu, oluvannyuma ne zijja ebikolimo musanvu eby'enkomerero. Ebiwandiiko Ebyasooka, 36.
The role of Islam in the last book of the Bible is to anger the nations, and they do this through warfare. The role of Islam in the first book of the Bible is to bring every man’s hand in the world together against Islam, represented as Ishmael.
Omulimu gw’Obusiraamu mu kitabo eky’enkomerero mu Bayibuli kwe kusunguwaza amawanga, era kino kikolebwa okuyita mu ntalo. Omulimu gw’Obusiraamu mu kitabo eky’olubereberye mu Bayibuli kwe kuleeta wamu omukono gwa buli musajja mu nsi yonna okulwanyisa Obusiraamu, akiikirirwa nga Ishmael.
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 word “hand,” as a symbol is like all biblical symbols, and it can have more than one meaning depending upon the context where it is used. By far the “hand,” as a symbol in Bible prophecy, is a symbol of warfare. The Hebrew word translated as “wild man,” is the word for the wild Arabian ass, which possesses several important prophetic implications, one of which is that the Arabian ass is a member of the Equidae family of animals, as is the horse. In Revelation chapter nine, and on both of the sacred charts of Habakkuk (the 1843 and 1850 pioneer charts), the horse is used as the symbol of the warfare represented by Islam of the three woes. The first and last mention of Islam, as represented in the book of Genesis, and the book of Revelation identify Islam with the symbol of the Equidae family (ass or horse), and they both emphasize the role of Islam as being to bring warfare to “every man” (the nations).
Ekigambo "omukono," nga akabonero, kifaanana ng’obubonero bwonna obw’e Bayibuli, era kisobola okuba n’ebitegeeza ebisukka emu nga kisinziira ku mbeera gy’ekozeseddwamu. Ekisinga ddala, "omukono," nga akabonero mu by’obunnabbi bya Bayibuli, ye kabonero k’entalo. Ekigambo eky’Olwebbulaniya ekyahindulwamu "wild man," kye kigambo ekitegeeza endogoyi ey’omu nsiko ey’Abarabu, era ekirimu ebitegeeza ebikulu eby’enjawulo mu by’obunnabbi; omu ku byo kwe kuba nti endogoyi ey’Abarabu ya mu kika ky’ebisolo ekiyitibwa Equidae, nga bwe kiri ku mbalaasi. Mu kitabo ky’Okubikkulirwa essuula ey’omwenda, era ne ku bipande byombi ebitukuvu bya Habakkuk (ebipande eby’abatandisi eby’emyaka 1843 ne 1850), embalaasi ekozesebwa ng’akabonero k’entalo ezikiragirwa Obuyisiramu mu bizibu ebisatu. Okusooka n’okuddirira okwogerwako ku Obuyisiramu, nga bwe kulabikiddwa mu bitabo by’Olubereberye n’Okubikkulirwa, kulambulula Obuyisiramu nga kwataganibwa n’akabonero k’ekika ky’Equidae (endogoyi oba embalaasi), era byombi binyweza omulimu gw’Obuyisiramu ogw’okuleeta entalo eri "buli muntu" (amawanga).
In the book of Revelation, chapter NINE, verse ELEVEN, the character of Islam is identified, for prophetically character is represented by a name. The name given to the king that rules over Islam reflects that first reference to Islam in the book of Genesis, where it is written that the character or spirit of Ishmael “shall dwell in the presence of all his brethren.” The king which rules over all of Islam is the spirit of Ishmael (their king), whose hand is “against every man”.
Mu Kitabo ky’Okubikkulirwa kwa Yokaana, essuula ey’omwenda, olunyiriri olw’ekkumi n’emu, enfaanana ya Isaalaamu ezuulibwa, kubanga mu bubaka bw’obunnabbi enfaanana eyimirirwa mu linnya. Erinnya eriwa kabaka afuga Isaalaamu liraga ekokusoose okwoogerwako ku Isaalaamu mu Kitabo ky’Olubereberye, we wawandiikibwa nti enfaanana oba omwoyo gwa Isumaayiri “alibenga abeera mu maaso g’ab’oluganda lwe bonna.” Kabaka afuga Isaalaamu yonna ye mwoyo gwa Isumaayiri (kabaka waabwe), omukono gwe “guli ku buli muntu.”
And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. Revelation 9:11.
Era baalina kabaka waabwe, ye malayika w’ekinnya ekitaliiko nkomo, erinnya lye mu lulimi lw’Abebbulaniya ye Abaddoni; naye mu lulimi lw’Abagiriki erinnya lye ye Apoliyoni. Okubikkulirwa 9:11.
In the Old Testament, represented by the Hebrew, or the New Testament, represented by the Greek, the character that reigns over the adherents of the religion of Islam is identified as either Abaddon or Apollyon, which in either means “death and destruction.” Death and destruction are the character of Islam, whether represented in the Old or New Testaments. The specific characteristics of the spirit that rules within every adherent of Islam, in connection with the symbol of the ass or the horse are both elements of the First and the Last references to Islam. These two prophetic attributes possess the signature of Alpha and Omega. When Sister White identifies the message that brings the one hundred and forty-four thousand to life as the mighty army of the third angel, she states the following:
Mu Endagaano Enkadde, eyawandiikibwa mu Lwebbulaniya, oba mu Endagaano Empya, eyawandiikibwa mu Luyonaani, omwoyo ofuga abagoberezi b’eddiini ya Islam amanyibwa ng’Abaddoni oba Apoliyooni; era byombi kitegeeza “okufa n’okuzikiriza.” Okufa n’okuzikiriza kye kikula kya Islam, oba mu Endagaano Enkadde oba mu Endagaano Empya. Ebikula eby’enjawulo by’omwoyo agafuga mu buli mugoberezi wa Islam, nga bigattiddwa n’akabonero k’endogoyi oba embalaasi, byombi biri mu byawandiikibwa ebisooka n’ebisembayo ebyogerwako ku Islam. Eby’obunnabbi ebiviri bino birina akabonero ka Alufa ne Omega. Bwe Mukyala White bw’ategeeza nti obubaka obuzukiza emitwalo kkumi n’ennya n’enkumi nnya mu bulamu ng’amagye ag’amaanyi g’omalayika ow’okusatu, agamba bw’ati:
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
Bamalayika bakutte empewo ennya, nga ziragiddwa ng’embalaasi ey’obusungu eyagala okwesumulula n’okubwatukira ku maaso g’ensi yonna, nga etwala okuzikiriza n’okufa mu kkubo lyayo.
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
“Tunebaka nga tweebase ku mabbali ddala g’ensi ey’emirembe n’emirembe? Tunebeera nga tetulowooza, nga twebaka obutiti, era nga tufudde? Ai, singa mu kkanisa zaffe mwabaddemu Omwoyo n’omukka gwa Katonda nga guweebwa abantu Be, balyoke bayimirire ku bigere byabwe era babeerenga balamu. Twetaaga okulaba ng’ekkubo lifunda, era ng’omulyango mufunda. Naye bwe tuyita mu mulyango omufunda, obugazi bwagwo tebuliiko kkomo.” Manuscript Releases, voliyumu 20, 217.
The four winds are held during the sealing of the one hundred and forty-four thousand, and the four winds are an “angry horse” that bears “death and destruction in its path.” On September 11, 2001 the third woe arrived into prophetic history bringing “death and destruction,” thus “angering the nations,” when it struck the spiritual glorious land “suddenly and unexpectedly.” On October 7, 2023, the third woe, continued on its path of “death and destruction” thus further “angering the nations” when it attacked the literal glorious land “suddenly and unexpectedly.” The first unexpected attack marked the beginning of the period of the sealing of the one hundred and forty-four thousand, and the recent attack on October 7, 2023, marks the beginning of the ending period or “binding off” of the sealing of the one hundred and forty-four thousand. Shall we sleep on the very verge of the eternal world?
Empewo ennya zisibibwa mu kiseera eky’okuteekebwako akabonero ku abo emitwalo kkumi na nnya n’enkumi nnya, era empewo ennya ze “mbalaasi ey’ekiruyi” etikka “okufa n’okuzikiriza mu kkubo lyayo.” Ku Septemba 11, 2001, ebbonaabona ery’okusatu lyayingira mu byafaayo eby’obunnabbi nga lileeta “okufa n’okuzikiriza,” bityo ne “liwutamya amawanga,” bwe lyakuba ettaka ery’ekitiibwa ery’eby’omwoyo “mu bwangu era nga buteesubirwa.” Ku Okitobba 7, 2023, ebbonaabona ery’okusatu lyayongera mu kkubo lyalyo erya “kufa n’okuzikiriza,” ne “liyongera okuwutamya amawanga” bwe lyalumba ettaka ery’ekitiibwa eryennyini “mu bwangu era nga buteesubirwa.” Olulumba olusooke olutali lusuubirwa lwalanga entandikwa y’ekiseera eky’okuteekebwako akabonero ku abo emitwalo kkumi na nnya n’enkumi nnya, era olulumba olwasembayo nga ku Okitobba 7, 2023, lulaga entandikwa y’ekiseera eky’okukomekereza oba “okukomeka” okw’okuteekebwako akabonero ku abo emitwalo kkumi na nnya n’enkumi nnya. Tunaatera okwebaka ku nsalo y’ensi ey’obutaggwaawo?
On both sacred pioneer charts Islam of the first and second woes is graphically illustrated by Islamic warriors riding upon their warhorses. The rider upon the warhorse of the first woe in both illustrations is carrying a spear, and the rider of the horse representing the second woe, is firing a rifle. The distinction is plainly identified in Revelation chapter nine, for it was in the history of the second woe, that gunpowder was invented and first used in warfare. Commenting on verses seventeen through nineteen, of Revelation chapter nine, Uriah Smith records the following:
Ku bipande byombi ebitukuvu eby’abapayoneya, Obusiraamu obw’okulabya ennaku okwasooka n’okwakubiri bulagiddwa mu bifaananyi ng’abajaasi b’Abasiraamu batudde ku mbalaasi zaabwe ez’entalo. Omuvuzi w’embalaasi ey’okulabya ennaku okwasooka mu bifaananyi byombi alina effumu, ate omuvuzi w’embalaasi ekiikirira okulabya ennaku okwakubiri akuba emmundu. Enjawulo eno erabikira bulungi mu Kubikkulirwa essuula ey’omwenda, kubanga mu byafaayo by’okulabya ennaku okwakubiri mwe mwavumbulwa pawuuda y’emmundu era ne yakozesebwa okusooka mu ntalo. Mu kunnyonnyola ennyiriri 17 okutuuka ku 19 ez’omu Kubikkulirwa essuula ey’omwenda, Uriah Smith yawandiika bino wammanga:
“The first part of this description may have reference to the appearance of these horsemen. Fire, representing a color, stands for red, ‘as red as fire’ being a frequent term of expression; jacinth, or hyacinth, for blue; and brimstone, for yellow. And these colors greatly predominated in the dress of these warriors; so that the description, according to this view, would be accurately met in the Turkish uniform, which was composed largely of red, or scarlet, blue, and yellow. The heads of the horses were in appearance as the heads of lions to denote their strength, courage, and fierceness; while the last part of the verse undoubtedly has reference to the use of gunpowder and firearms for purposes of war, which were then but recently introduced. As the Turks discharged their firearms on horseback, it would appear to the distant beholder that the fire, smoke, and brimstone issued out of the horses’ mouths, as illustrated by the accompanying plate.
Ekitundu ekisooka eky’okunnyonnyola kuno kisobola okwogerako ku ndabika y’abagoba embalaasi bano. Omuliro, nga kitegeeza langi, kiimira obumyufu; era ‘mumyufu ng’omuliro’ kigambo ekikozesebwa emirundi mingi. Jacinth, oba hyacinth, kiimira obululu; ate sulufa kiimira ekikyenvu. Era ezo langi ze zasinga nnyo mu byambalo by’abalwanyi bano; bw’atyo okunnyonnyola, mu ngeri eno, kwatuukagana ddala n’olugoye olw’eggye olw’e Baturuki, olwajjulanga ennyo obumyufu oba akamyufu, obululu, n’ekikyenvu. Emitwe gy’embalaasi gyalabika nga emitwe gy’entale okulaga amaanyi gaazo, obuvumu, n’obukambwe; ate ekitundu eky’enkomerero eky’olunyiriri kino tekisigalaamu kubuusabuusa nti kyogerako ku nkozesa y’efuuti n’ebbomu mu ntalo, ebyo ebyali bimaze katono okuyingizibwa mu kiseera ekyo. Era kubanga Abaturuki baalasa ebbomu nga bali ku mbalaasi, eyali alabira ewala yali alaba ng’omuliro, omukka, ne sulufa bivuddemu mu kamwa k’embalaasi, nga bwe kiragibwa mu kifaananyi ekyongereddwako.
“Respecting the use of firearms by the Turks in their campaign against Constantinople, Elliott (Horae Apocalypticae, Vol. I, pp. 482–484) thus speaks:—‘It was to “the fire and the smoke and the sulphur,” to the artillery and firearms of Mahomet, that the killing of the third part of men, i.e., the capture of Constantinople, and by consequence the destruction of the Greek empire, was owing. Eleven hundred years and more had now elapsed since her foundation by Constantine. In the course of them, Goths, Huns, Avars, Persians, Bulgarians, Saracens, Russians, and indeed the Ottoman Turks themselves, had made their hostile assaults, or laid siege against it. But the fortifications were impregnable by them. Constantinople survived, and with it the Greek empire. Hence the anxiety of the Sultan Mahomet to find that which would remove the obstacle. “Canst thou cast a cannon,” was his question to the founder of cannon that deserted to him, “of the size sufficient to batter down the wall of Constantinople?” Then the foundry was established at Adrianople, the cannon cast, the artillery prepared, and the siege began.’
Ku nkozesa y’ebyokulwanyisa eby’omuliro Abaturuki gye baakola mu lutalo lwabwe olw’okulumba Konstantinopoli, Elliott (Horae Apocalypticae, Vol. I, pp. 482-484) bw’ayogera bw’ati:- ‘Kyali ku "muliro n’omukka ne sulufa," ku mizinga n’ebyokulwanyisa eby’omuliro bya Mahomet, we waava okutta ekitundu eky’okusatu ky’abantu, kye kitegeeza okukwatibwa kwa Konstantinopoli, era ne kuviirako okuzikirira kwa bwakabaka bwa Bugiriki. Emyaka nga 1100 n’okusingawo byali byayise okuva lwe yateekebwawo Konstantino. Mu biseera ebyo, AbaGothi, Abahuni, AbaAvaari, Abaperusi, Ababulugariya, Abasaraceni, Abalusiya, ate n’Abaturuki b’Omuttomani bo bennyini, baalumba oba ne bagizingiza. Naye eby’okunyweza ekibuga tebaabiyinza kubimenya. Konstantinopoli yasigalawo, era wamu nayo ne buwakabaka bwa Bugiriki. Kyeyavaawo okweraliikirira kwa Sultan Mahomet okuzuula ekinaaggya ekiziyizo. "Oyinzayo okufuumya omuzinga," bwe yamubuuza omufumi w’emizinga eyamuddukiraako, "ogw’obunene obumala okumenya olukomera lwa Konstantinopoli?" Awo ekkolero ly’emizinga ne liteekebwawo e Adrianopoli, emizinga ne gifuumibwa, ebyokulwanyisa ne bitegekebwa, era okuzingiza ekibuga ne kutandika.’
“It well deserves remark, how Gibbon, always the unconscious commentator on the Apocalyptic prophecy, puts this new instrumentality of war into the foreground of his picture, in his eloquent and striking narrative of the final catastrophe of the Greek empire. In preparation for it, he gives the history of the recent invention of gunpowder, ‘that mixture of saltpeter, sulphur, and charcoal;’ tells of its earlier use by the Sultan Amurath, and also, as before said, of Mahomet’s foundry of larger cannon at Adrianople; then, in the progress of the siege itself, describes how ‘the volleys of lances and arrows were accompanied with the smoke, the sound, and the fire of the musketry and cannon;’ how ‘the long order of the Turkish artillery was pointed against the walls, fourteen batteries thundering at once on the most accessible places;’ how ‘the fortifications which had stood for ages against hostile violence were dismantled on all sides by the Ottoman cannon, many breaches opened, and near the gate of St. Romanus, four towers leveled with the ground:’ how, as ‘from the lines, the galleys, and the bridge, the Ottoman artillery thundered on all sides, the camp and city, the Greeks and the Turks, were involved in a cloud of smoke, which could only be dispelled by the final deliverance or destruction of the Roman empire:’ how ‘the double walls were reduced by the cannon to a heap of ruins:’ and how the Turks at length ‘rising through the breaches,’ ‘Constantinople was subdued, her empire subverted, and her religion trampled in the dust by the Moslem conquerors.’ I say it well deserves observation how markedly and strikingly Gibbon attributes the capture of the city, and so the destruction of the empire, to the Ottoman artillery. For what is it but a comment on the words of our prophecy? ‘By these three was the third part of men killed, by the fire, and by the smoke, and by the sulphur, which issued out of their mouths.’
Kisaanira nnyo okwogerwako engeri Gibbon, nga buli kiseera ng’omunnyonnyozi atamanyi nti anyonnyola obunnabbi bwa Okubikkulirwa, gy’assaako essira ekikozesebwa ekipya ky’entalo, n’akissa mu maaso g’ekifaananyi kye mu kunnyonnyola kwe okw’amagezi era okukwata omutima ku kabi akasembayo ak’Empaaya ya Bugereeki. Mu kutegeka ekyo, awandika ebyafaayo by’okuvumbulwa okwakasembayo kw’obuwunga bw’emmundu, ‘ogwo musakaniko gwa saltpeter, sulphur, n’amakala;’ n’ayogera ku kukozesebwa kwagwo okwasooka mu mirembe gya Sultani Amurath, era, nga bwe kyayogeddwa edda, ku kifo kya Mahomet gye baakoleranga emizinga eminene e Adrianople; oluvannyuma, mu ntambula y’okugga ekibuga kwe kennyini, annyonnyola nti ‘okubwatuka kw’emisooga n’emisaale kwajjirangako omukka, eddoboozi, n’omuliro gw’emmundu n’emizinga;’ nti ‘olunyiriri oluwanvu lw’emizinga gy’Abaturuki lwakomezebwa ku bbugwe, ebibinja by’emizinga kkumi n’ena bituuluguma mu kiseera kimu ku bifo ebyali byangu okuyingirwamu;’ nti ‘ebizimbe eby’okulwanirira ekibuga ebyali bimaze emyaka emingi nga biyimirira ku bukambwe bw’abalabe byamenyebwamenyebwa ku buli ludda n’emizinga gy’Ab’Otomani, emituli mingi ne giggulwawo, era okumpi n’Omulyango gwa St. Romanus, eminaara ena ne zimenyerwa ne zigwa wansi ku ttaka:’ nti, ‘okuva mu mirundi, ku mato amalwanyi, n’olutindo, emizinga gy’Ab’Otomani gyatuulugumira ku buli ludda, olusiisira n’ekibuga, Abagiriki n’Abaturuki, ne baziikibwa mu kire ky’omukka, ekyandisobode okugibwawo kyokka lwa kununulibwa okwasembayo oba okuzikirira kw’Empaaya ya Loma:’ nti ‘ebbugwe ebibiri byamenyebwa emizinga ne bifuuka entuulu z’ensigalira:’ era nti ku nkomerero Abaturuki, ‘nga bayingira nga bayita mu mituli,’ ‘Constantinople n’egonjebwa, empaaya yaayo ne yononebwa, era eddiini yaayo ne yanyigirizibwa mu vvu abawanguzi Abasiraamu.’ Nnyogera nti kisaanira nnyo okwekenneenya engeri Gibbon mu ngeri enkalakalira era ey’amaanyi gy’ateeka ku mizinga gy’Ab’Otomani ng’ensonga enkulu eyaleeta okuwambibwa kw’ekibuga, era n’okuzikirira kw’empaaya. Kubanga kino kiki okugyako kubeera okunnyonnyola ebigambo by’obunnabbi bwaffe? ‘Mu bino bisatu, ekitundu ekisatu ky’abantu kyattibwa, olw’omuliro, n’olw’omukka, n’olw’esulufa, ebyava mu mimwa gyabwe.’
“‘VERSE 18. By these three was the third part of men killed, by the fire, and by the smoke, and by the brimstone, which issued out of their mouths. 19. For their power is in their mouth, and in their tails; for their tails were like unto serpents, and had heads, and with them they do hurt.’
"18. Ebisatu bino byattira ekitundu eky'okusatu ky'abantu: omuliro, n'omukka, n'ensulufa ebyava mu kamwa kaabwe. 19. Kubanga amaanyi gaabwe gali mu kamwa kaabwe ne mu mikira gyabwe; kubanga emikira gyabwe gyali ng'emisota, nga gilina emitwe, era nago ne bakola obulabe."
“These verses express the deadly effect of the new mode of warfare introduced. It was by means of these agents,—gunpowder, firearms, and cannon,—that Constantinople was finally overcome, and given into the hands of the Turks.” Uriah Smith, Daniel and Revelation, 510–514.
"Ennyiriri zino zilaga obulabe obw’okufiira obwali mu nkola empya ey’olutalo eyaleetebwa. Kuyita mu bino ebikozesebwa—obuwunga bw’emmundu, emmundu, n’emizinga—ekibuga Konstantinopoli kyawangulwa ku nkomerero ne kiweebwa mu mikono gy’Abaturuki." Uriah Smith, Daniel and Revelation, 510-514.
We will continue the study of the third woe, in the next article.
Tujja kweyongera okuyiga ku obunnaku obw'okusatu, mu kiwandiiko ekiddako.
“I awoke from my sleep last night with a great burden upon my mind. I was delivering a message to our brethren and sisters, and it was a message of warning and instruction concerning the work of some who are advocating erroneous theories as to the reception of the Holy Spirit, and its operation through human agencies.
Ekiro ekyayise nnazuukidde okuva mu tulo nga nneetikkiddwa omugugu omunene ku mutima gwange. Nnali ntuusa obubaka eri baganda baffe ne bannyinaffe, era bwali obubaka obw’okulabula n’okuyigiriza ku mulimu gw’abo abalwanirira endiwozesa enkyamu ku ngeri y’okufuna Omwoyo Omutukuvu, n’engeri gy’akola okuyitira mu bantu.
“I was instructed that fanaticism similar to that which we were called to meet after the passing of the time in 1844 would come in among us again in the closing days of the message, and that we must meet this evil just as decidedly now as we met it in our early experiences.
Nalagirwa nti obukambwe mu by’eddiini obufaanana n’obwo lwe twayitibwa okukisana n’abwo oluvannyuma lw’okuyitawo kw’ekiseera mu 1844, bujja okuddamu okuyingira mu ffe nate mu nnaku ezisembayo z’obubaka; era nti tulina okukisana n’ekibi kino kati n’obumalirivu obumu nga bwe twakisinkana mu bumanyirivu bwaffe obwasooka.
“We are standing on the threshold of great and solemn events. Prophecies are fulfilling. Strange and eventful history is being recorded in the books of heaven—events which it was declared should shortly precede the great day of God. Everything in the world is in an unsettled state. The nations are angry, and great preparations for war are being made. Nation is plotting against nation, and kingdom against kingdom. The great day of God is hasting greatly. But although the nations are mustering their forces for war and bloodshed, the command to the angels is still in force, that they hold the four winds until the servants of God are sealed in their foreheads.” Selected Messages, book 1, 221.
Tuyimiridde ku mulyango gw’ebintu ebikulu era eby’obwerufu. Obunnabbi butuukirira. Ebyafaayo eby’ekitalo era ebirimu ebintu bingi biri okuwandiikibwa mu bitabo eby’omu ggulu—ebintu ebyayogerwako nti binaakulembera mu bbanga ttono olunaku olukulu lwa Katonda. Byonna eby’omu nsi biri mu mbeera etatereeze. Amawanga asunguwadde, era okuteekateekera entalo ennene kukolebwa. Eggwanga liyimirira ku ggwangalirala, n’obwakabaka ku bwakabaka. Olunaku olukulu lwa Katonda lusemberera mangu nnyo. Naye newankubadde amawanga bakukuŋaanya amaanyi gaabwe olw’entaalo n’okusaanika omusaayi, ekiragiro eri bamalayika kikyali mu nkola, nti bakuume empewo ennya okutuusa nga abaddu ba Katonda basseeko akabonero mu mitwe gyabwe. Obubaka Obulondeddwa, ekitabo 1, 221.