Sister White often identifies that the prophetic lessons that are needed to be understood are portrayed with the rise and fall of kingdoms.

Sister White emirundi mingi alaga nti amasomo g’obunnabbi agetaagisa okutegeerwa galagibwa mu kuyimuka n’okugwa kw’obwakabaka.

“From the rise and fall of nations as made plain in the books of Daniel and the Revelation, we need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass,’ it has perished. James 1:10. So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome. And so perishes all that has not God for its foundation. Only that which is bound up with His purpose, and expresses His character, can endure. His principles are the only steadfast things our world knows.” Prophets and Kings, 548.

Okuva mu kuyimuka n’okugwa kw’amawanga, nga bwe kiraga bulungi mu bitabo bya Danyeri n’Okubikkulirwa, tusaanidde okuyiga nti ekitiibwa eky’ebweru eky’ensi kyokka tekilimu mugaso. Babulooni, n’amaanyi gaayo gonna n’obungangavu bwayo, nga ensi yaffe okuva olwo teyalabangako kifaananyi kya byo,—amaanyi n’obungangavu ebyali eri abantu b’omu biro ebyo ng’eby’esigika nnyo era eby’ennywevu,—kyaggwawo ddala! Nga ‘ekimuli ky’omuddo,’ kyazikirira. Yakobo 1:10. Bwe batyo ne bazikirira n’obwakabaka bw’Abamedi n’Abaperusi, n’obwakabaka bw’Abagereeki n’obw’Abarooma. Era bwe batyo byonna ebitalina Katonda okubeera omusingi gwabyo bizikirira. Wabula ebigattiddwa ku kigendererwa kye, era ebiraga engeri gy’ali, byokka bye bisobola okweyimirira. Emisingi gye ge byokka ebintu ebyesigika ensi yaffe by’ekimanyi. Prophets and Kings, 548.

The “rise and fall” of the kingdoms that are represented in the books of Daniel and Revelation are the focal point of a correct approach to the study of prophecy. The fall of Babylon is typified by the fall of Nimrod’s Babel in Genesis eleven. Then in Daniel chapter five, Babylon falls again. The papacy’s history of its rise to power in the year 538, and its subsequent fall in 1798, also typifies the final fall of Babylon, for the papal power is prophetically spiritual Babylon. The papacy fell in 1798, and Revelation chapter eighteen outlines its final fall. In Daniel chapter eleven, and verse forty-five, the papacy, represented there as the king of the north, comes to its end with none to help. This takes place when probation closes, for verses forty-five of chapter eleven, and verse one of chapter twelve, represent the same history.

Okuyimuka n'okugwa kw'obwakabaka obuyimiririzibwa mu bitabo bya Danyeri ne Okubikkulirwa kibeera ekintu ekikulu ennyo mu ngeri entuufu ey'okwiga eby'obunnabbi. Okugwa kwa Babulooni kuweereddwako ekifaananyi mu kugwa kwa Babeeri eya Nimuroodi mu Olubereberye essuula 11. Ate mu Danyeri essuula 5, Babulooni egwa nate. Ebyafaayo by'obufuzi bwa Papa eby'okuyimuka kwabwo okutuuka mu buyinza mu mwaka 538, n'okugwa kwabwo okwaddirira mu 1798, nabyo byolesa mu kifaananyi okugwa okw'enkomerero kwa Babulooni; kubanga obuyinza bwa Papa mu by'obunnabbi bwe Babulooni ey'Omwoyo. Obufuzi bwa Papa bwagwa mu 1798, era Okubikkulirwa essuula 18 linnyonnyola okugwa kwabwo okw'enkomerero. Mu Danyeri essuula 11, olunnyiriri 45, obufuzi bwa Papa, obuyimiririzibwa eyo ng'Omukabaka ow'Amambuka, bujja ku nkomerero nga tewali amuyamba. Kino kibaawo nga ekiseera ky'okugezesebwa kiggaliddwa, kubanga olunnyiriri 45 olw’essuula 11 n’olunnyiriri 1 olw’essuula 12 byombi bulaga byafaayo bimu.

And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:45, 12:1.

Era alisimba weema za lubiri lwe mu wakati w’ennyanja ebbiri mu lusozi olutukuvu olw’ekitiibwa; naye alituuka ku nkomerero ye, so tewali amuyamba. Era mu biro ebyo Mikaeri, omulangira omukulu ayimirira olw’abaana b’abantu bo, aliyimirira; era walibaawo ebbanga ery’okubonaabona nga teribaddewo bwe lityo okuva lwe wabaawo eggwanga okutuusa ku biro ebyo; era mu biro ebyo abantu bo balinunulwa, buli anaasangibwa ng’awandiikiddwa mu kitabo. Danyeri 11:45, 12:1.

The message of the second angel is structured upon the fact that Babylon has fallen twice. Literal Babylon, represented by Nimrod and Belshazzar fell twice, and spiritual Babylon fell in 1798, and does so again, when human probation closes.

Obubaka bwa malayika ow’okubiri buzimbiddwa ku nsonga nti Babulooni agudde emirundi ebiri. Ekibuga Babulooni eky’omubiri, ekyakiikirirwa Nimiroodi ne Berusazaali, kyagwa emirundi ebiri, ate Babulooni ey’omwoyo yagwa mu mwaka gwa 1798, era ajja kugwa nate, nga ekiseera ky’okugezesebwa ky’abantu kiggwaawo.

And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.

Era n'addirira malaika omulala, ng'agamba nti, Babulooni agudde, agudde, ekibuga ekyo ekikulu, kubanga yaleetera amawanga gonna okunywa omwenge ogw'obusungu bw'obwenzi bwe. Okubikkulirwa 14:8.

The repetition of the fall of Babylon in the second angel provides the prophetic justification for identifying the doubling of words and phrases within the Scriptures as a symbol of the combined messages of the second angel and the Midnight Cry. It also upholds the principle identified by Sister White, concerning the study of prophecy being based upon the rise and fall of the kingdoms represented in the books of Daniel and Revelation. It illustrates the concept that to understand the fall of Babylon, the student of prophecy must bring together all of Babylon’s falls, “line upon line,” to establish the correct prophetic message of the final fall of Babylon.

Okuddamu okw’okugwa kwa Babulooni mu malayika ow’okubiri kuwa obukakafu obw’obunnabbi obw’okulaga nti okuddibwamu emirundi ebiri kw’ebigambo n’ebyogerwa ebiri mu Byawandiikibwa kikiikirira obubaka obugattiddwa wamu bwa malayika ow’okubiri n’Okukuubiriza ku ttumbi ly’ekiro. Era kukakasa omusingi ogw’alagibwa Mukyala White, ogw’okusoma obunnabbi nga gushingiriziddwa ku kutumbuka n’okugwa kw’obwakabaka obukiikiriziddwa mu bitabo bya Danyeri n’Okubikkulirwa. Kyeraga endowooza nti okutegeera okugwa kwa Babulooni, omuyizi w’obunnabbi ateekwa okuŋŋaanya wamu okugwa kwonna kwa Babulooni, “olunyiriri ku lunyiriri,” asobole okukakasa obubaka obw’obunnabbi obutuufu obw’okugwa okw’enkomerero kwa Babulooni.

Babylon falling twice in the message of the second angel, is based upon the prophetic rule which identifies that truth is established upon the testimony of two witnesses. The doubling of Babylon’s fall within the message, represents the prophetic methodology that is identified in the Bible as the latter rain. That sacred methodology, which is the latter rain, is the application of bringing various lines of prophecy together “line upon line.” When employed by the student of prophecy, the methodology establishes the “message” of the latter rain. The latter rain message that is established through the application of the sacred methodology, is thereafter proclaimed in the combined prophetic histories of the second angel and the Midnight Cry. This was true in the history of the movement of the first angel, and it is true today, in the history of the movement of the third angel.

Okugwa kwa Babulooni emirundi ebiri mu bubaka bwa Malayika ow’okubiri, kusinziira ku tteeka ly’obunnabbi eriraga nti amazima gasimbibwa ku bujulirwa bw’abajulizi babiri. Okuddibwamu emirundi ebiri okw’okugwa kwa Babulooni mu bubaka, kulaga enkola y’obunnabbi emanyiddwa mu Bayibuli ng’enkuba ey’oluvannyuma. Enkola entukuvu eyo, eyitibwa enkuba ey’oluvannyuma, ye nkola ey’okuzza wamu ennyiriri ez’enjawulo z’obunnabbi, ‘olunyiriri ku lunyiriri’. Bw’ekozesebwa omuyizi w’obunnabbi, enkola eyo esimbawo obubaka bw’enkuba ey’oluvannyuma. Obubaka bw’enkuba ey’oluvannyuma obusimbibwa mu kukozesa enkola entukuvu, oluvannyuma bwereetebwa mu byafaayo by’obunnabbi ebigattiddwa eby’a Malayika ow’okubiri n’Endulu ey’omu ttumbi ly’ekiro. Kino kyali kituufu mu byafaayo by’okutambuza obubaka bwa Malayika ow’olubereberye, era kituufu ne leero, mu byafaayo by’okutambuza obubaka bwa Malayika ow’okusatu.

Chapters four and five of the book of Daniel, represent the line of history which covers the rise and beginning of Babylon, represented by Nebuchadnezzar in chapter four, and then the fall and ending of Babylon, represented by Belshazzar in chapter five. Together they produce one prophetic line. The prophetic line produced by those two chapters is to be laid over the top of Daniel chapters one through three, in order to establish the latter rain message.

Essuula ey’okuna n’ey’ettaano mu kitabo kya Danyeri ziyimirira olunyiriri lw’ebyafaayo olukwata ku kuyimuka n’okutandika kwa Babulooni, okuyimirirwa Nebuchadnezzar mu essuula ey’okuna, ate era ne kugwa n’enkomerero ya Babulooni, okuyimirirwa Belshazzar mu essuula ey’ettaano. Wamu zikola olunyiriri olumu olw’obunnabbi. Olunyiriri olw’obunnabbi oluvudde mu essuula ezo zombi luteekebwa waggulu ku essuula za Danyeri ezisooka okutuuka ku ey’okusatu, okuteekawo obubaka bw’enkuba ey’oluvannyuma.

The two chapters present the fall and rising again of Nebuchadnezzar and the fall and destruction of Belshazzar, and therefore present the fall of Babylon in the beginning and ending of the line. The line of prophecy created by the two chapters is structured upon Babylon falling, rising, and then falling again. That fact alone identifies that those two chapters represent the message of the second angel. The two chapters represent the history of the earth beast of Revelation thirteen, and in that history the message of the second angel and Midnight Cry is twice proclaimed.

Ebitundu ebiri bino biraga okugwa n’okuddamu okuyimuka kwa Nebuchadnezzar, n’okugwa n’okuzikirira kwa Belshazzar; kale biraganso okugwa kwa Babulooni ku ntandikwa n’enkomerero y’olunyiriri. Olunyiriri lw’obunnabbi olutondeddwa ebitundu ebyo ebiri luzimbiddwa ku Babulooni egwa, n’eyimuka, era ne egwa nate. Ekyo kyokka kiraga nti ebitundu ebiri ebyo biyimiririra obubaka bw’omulayika ow’okubiri. Ebitundu ebiri ebyo biyimiririra ebyafaayo by’ekisolo ekyava mu nsi mu Okubikkulirwa essuula ey’ekkumi na ssatu, era mu byafaayo ebyo obubaka bw’omulayika ow’okubiri n’Okuwuula kw’ettumbi ly’ekiro bibuulirwa emirundi ebiri.

Therefore, before we begin our consideration of chapters four and five of Daniel, we will identify the sacred methodology which is the latter rain, and then by employing that methodology we will identify the message of the latter rain.

Noolwekyo, nga tetunnatandika okwekenneenya omutwe ogw’okuna n’ogwa ttaano mu kitabo kya Danyeri, tujja okusooka kumanya enkola entukuvu, nga ye nkuba ey’oluvannyuma; era nga tukozesa enkola eyo, tujja kumanya obubaka bw’enkuba ey’oluvannyuma.

A significant waymark of the history of the first and second angel was the methodology represented by William Miller’s rules of prophetic interpretation. Those rules were used by men to identify the message of the Midnight Cry, and that message was the latter rain message for that history. A significant waymark of the history of the third angel is the methodology represented as “Prophetic Keys”. Those rules are to be used in conjunction with the rules of William Miller to identify the message of the Midnight Cry in our current history, and the message that is now being established by those rules is the latter rain message of the last days. Miller’s rules represent the early rain in the prophetic history of the earth beast, and those rules combined with the “Prophetic Keys” represent the latter rain in the prophetic history of the earth beast.

Akabonero ak'amaanyi mu byafaayo bya malayika asooka n'ow'okubiri kaali enkola eyakiikirirwa mu mateeka ga William Miller ag'okutaputa obunnabbi. Amateeka ago gayambisibwa abantu okulambulula obubaka bw'Okukaaba kw'ettumbi ly'ekiro, era obubaka obwo bwali obubaka bw'enkuba ey'oluvannyuma mu byafaayo ebyo. Akabonero ak'amaanyi mu byafaayo bya malayika ow'okusatu kye enkola eyakiikirirwa nga "Obusumuluzo bw'Obunnabbi". Amateeka ago galina okukozesebwa awamu n'amateeka ga William Miller okulambulula obubaka bw'Okukaaba kw'ettumbi ly'ekiro mu byafaayo bya kaakano, era obubaka obukakasibwa kaakano ng'okukozesa amateeka ago ye obubaka bw'enkuba ey'oluvannyuma mu nnaku ez'oluvannyuma. Amateeka ga Miller gakiikirira enkuba ey'olubereberye mu byafaayo eby'obunnabbi eby'ekisolo eky'ensi, ate amateeka ago bwe gakwatibwa wamu n'"Obusumuluzo bw'Obunnabbi" gakiikirira enkuba ey'oluvannyuma mu byafaayo eby'obunnabbi eby'ekisolo eky'ensi.

The latter rain is the methodology employed to produce the message. There are those who are deceived because they seek for the latter rain experience, without first seeking the message that produces the experience. The Pentecostal churches of Christianity are a clear example of that deception. That same type of misguided direction is available to those who do seek for the latter rain message, but refuse to seek for the methodology that identifies and establishes the latter rain message. Without the correct methodology, the correct message cannot be identified. Without the correct message, the correct experience is an impossibility.

Enkuba ey’oluvannyuma ye nteekateeka y’enkola ekozesebwa okufulumya obubaka. Waliwo abalimbibwa kubanga banoonya obumanyirivu obw’enkuba ey’oluvannyuma, nga tebasooka kunoonya obubaka obuleeta obwo obumanyirivu. Amakanisa g’Abapentekooti mu Bukristaayo ge ky’okulabirako ekitegeerekeka bulungi eky’okulimbalimba okwo. Obulagirizi obutali butuufu obw’enkula y’emu bubaawo ne mu abo abanoonya obubaka bw’enkuba ey’oluvannyuma, naye ne bagaana kunoonya nteekateeka y’enkola eraga era n’esimba obubaka bw’enkuba ey’oluvannyuma. Bwe waba nga tewali nteekateeka y’enkola entuufu, obubaka obutuufu tebusobola kulambululwa. Era nga tewali bubaka butuufu, obumanyirivu obutuufu tebusoboka ddala.

The significance of this biblical fact goes unrecognized by most, for they have never considered the possibility that there is one right way to study the Bible, and that there are many wrong ways to study the Bible. The wrong way to study the Bible, that is by far the most often chosen, is to trust other men’s opinions of what the Bible teaches. It is such a common issue with men, that every church organizes a system to address this falsely perceived need of their flocks. That false need, produces the false work of establishing a system of leaders who are identified as the spiritual experts of biblical understanding that will correctly direct the understanding of the untrained flock. The Bible does identify a very organized system for the structure of a church, which includes elders, prophets and teachers, but the Bible never endorses the corruption of church organization that produces a system of leaders who have been ordained to identify what is or what isn’t truth, and thereafter, who is and who isn’t a heretic.

Obukulu bw’ensonga eno ey’amazima eya Bayibuli tebutegerekebwa bangi, kubanga tebateesezzaako kisoboka nti waliwo engeri emu entuufu ey’okusoma Bayibuli, era nga waliwo n’engeri nnyingi ez’obutali butuufu z’okusoma Bayibuli. Engeri embi y’okusoma Bayibuli, era gy’ebasinga okulonda nnyo, kwe kwesiga endowooza z’abantu abalala ku kye Bayibuli eyigiriza. Kye kisangibwa bulijjo mu bantu, ne kituuka nti buli kanisa eteekawo enteekateeka ey’okukwata ku buno obwetaavu obulowoozebwa ng’obuliwo kyokka obutali bwa mazima mu bisibo byayo. Obwetaavu obwo obutali bwa mazima buzaala omulimu ogw’obulimba ogw’okutekawo sisitimu y’abakulembeze abaatongozebwa ng’abakugu mu by’omwoyo mu kumanya kwa Bayibuli, ab’okusuubirwa okulung’amya mu butuufu okutegeera kw’ekisibo ekitayigiddwa. Bayibuli ddala eraga enteekateeka enteereddwamu ey’enkola ya kanisa, omuli abakadde, bannabbi n’abayigiriza, naye Bayibuli tewagira n’akatono okwononebwa kw’enteekateeka ya kanisa okuleeta sisitimu y’abakulembeze abaatongozebwa okulaga ekiri oba ekitali mazima, era oluvannyuma okulaga ani aliko okukkiriza okwakyamu n’ani atali.

Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. 2 Timothy 2:15.

Kolerera nnyo okulaga eri Katonda nga okukkirizibwa, ng’omukozi atalina kweswala, ng’agabanya bulungi ekigambo eky’amazima. 2 Timoseewo 2:15.

A church leader is to exhort, rebuke, teach and guard against false doctrines and those who promote the false doctrines, but we are each to “study to show” ourselves “approved unto God,” by “rightly dividing the word of truth.” In doing so, we must know the methodology that the Bible identifies as the correct way to rightly divide the word of truth. The book of Isaiah sets forth these issues in the context of the latter rain, so it is there that we will begin.

Omukulembeze w’ekklesia asaanidde okukubiriza, okunenya, okuyigiriza era okukuuma ne kuziyiza enjigiriza ez’obulimba n’abo abatumbula enjigiriza ezo; naye buli omu ku ffe alina ‘okuyiga n’obwegendereza okulaga’ ffe ‘nga tukkirizibwa eri Katonda,’ nga ‘tuyawula mu butuufu ekigambo ky’amazima.’ Mu kukikola, tulina okumanya enkola Baibuli gy’eraga nti ye ngeri entuufu ey’okuyawula mu butuufu ekigambo ky’amazima. Ekitabo kya Isaaya kirambika ensonga zino mu mbeera y’enkuba ey’oluvannyuma, kale tunaatandika eyo.

In that day the Lord with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea. In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:1–13.

Ku lunaku olwo Mukama n’ekitala kye ekikambwe, ekinene era ek’amaanyi, alibonereza Lewiyathani, omusota omusongovu; era Lewiyathani, omusota omuvuunike; era alitta ejjoka eriri mu nnyanja. Ku lunaku olwo, muyimbe muggambe nti, Ennimiro y’emizabbibu ey’envinnyo emyufu. Nze Mukama ngikuuma; ngimansira buli kaseera; ndikuuma ekiro n’emisana alyoke waleme okubaawo anagireetaako obulabe. Obusungu tebuli mu nze: ani ananteekateekera amaggwa n’ebisagazi okumpakanyiza mu lutalo? Nandibiyiseemu, nandibiwotedde wamu. Oba akwate ku maanyi gange, alyoke akole emirembe nange; era anaakola emirembe nange. Alikola abaava mu Yakobo basimbewo emizi; Isirayiri alibuna n’alimera, n’ajjuzanga obuso bw’ensi ebibala. Amukubye nga bwe yakuba abo abaamukuba? Oba amuttiddwa ng’engeri gye yattamu abo be yatta? Mu kipimo, bwe kiryeyongera okumeruka, ojja kukirinaako empaka nakyo; era agiziyiza empewo ye enkambwe ku lunaku lw’empewo ey’ebuvanjuba. Olw’ekyo, obutali butuukirivu bwa Yakobo bujja okutukuluzibwa; era kino kye kibala ekyonna eky’okuggya ekibi kye; bwe afuula amayinja gonna ag’ekyoto ng’amayinja g’akabululu agamenyebwamenyebwa, ebisimba n’ebifaananyi tebinaayimirira. Naye ekibuga ekiriko bbugwe kinaabeera matongo, n’ekifo eky’obutuuze kirekerwe, ne kisigale ng’eddungu: omwana w’ente anaalundira eyo, era eyo we anaasuliranga, n’aly’emitabi gyakyo. Bw’emitabi gyagyo ginyookera, bagitemako; abakyala bajja ne bagyetekeramu omuliro; kubanga be bantu abatategeera; kyenva oyo eyabakkola tajja kubasaasira, era oyo eyababumba tajja kubalaga kisa. Era ku lunaku olwo, Mukama alikungula okuva ku lubalama lw’omugga okutuuka ku mugga gwa Misiri, nammwe mujja kukuŋŋaanyizibwa omu ku omu, mmwe abaana ba Isirayiri. Era ku lunaku olwo, ekkondeere eddene lijja kufuuyibwa, ne bajja abo abaali kumpi okuzikirira mu nsi y’Asuriya, n’abo abaagobebwa mu nsi ya Misiri, ne basinza Mukama ku lusozi olutukuvu e Yerusaalemi. Isaaya 27:1-13.

In the previous articles, we have repeatedly addressed the “ensign” that is lifted up to call God’s other children out of Babylon. The last verse of Isaiah chapter twenty-seven, addresses the work of the ensign when it says “the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria.” Assyria is a symbol of Babylon in the last days, and those that hear the warning message to come out of Babylon in the verse, come and worship with those represented as the one hundred and forty-four thousand who are prophetically located at “the holy mount at Jerusalem.”

Mu biwandiiko ebyasooka, twogeddeko emirundi mingi ku “akabonero” ekiinulibwa waggulu okuyita abaana ba Katonda abalala okuva mu Babulooni. Olunyiriri olusembayo mu ssuula amakumi abiri mu musanvu mu kitabo kya Isaaya luyogera ku mulimu gw’akabonero bwe lugamba nti, “ekkondeere ennene erivugibwa; era banaajja abo abaali nga baweddewo mu nsi y’e Asuli.” Asuli kiikirira Babulooni mu nnaku ez’enkomerero, era abo abawulira obubaka obubalagira okuva mu Babulooni, ng’olunyiriri lwo bwe lugamba, bajja ne basinza wamu n’abo abakiikirizibwa ng’144,000, ababoneka mu bubaka bw’obunnabbi nga bali ku “Lusozi Olutukuvu e Yerusaalemi.”

The verse says, “and it shall come to pass in that day.” “That day,” which is the day when the second voice of Revelation chapter eighteen, calls God’s other children out of Babylon, is the setting for the entire chapter. The second voice of Revelation chapter eighteen, cries at the Sunday law, when the whore of Tyre is remembered.

Ekyawandiikibwa kigamba, "era kiriba mu lunaku olwo." "Olwo lunaku," olwo lwe lunaku eddoboozi ery’okubiri ery’Okubikkulirwa kwa Yokaana essuula ey’ekkumi n’omunaana lwe liyita abaana ba Katonda abalala bave mu Babulooni, lubeera essinziro ly’essuula yonna. Eddoboozi ery’okubiri ery’Okubikkulirwa kwa Yokaana essuula ey’ekkumi n’omunaana likaaba mu kiseera ky’etteeka ly’Olw’ Sande, nga malaaya wa Ttuulo ajjukirwa.

And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:4, 5.

Ne mpulira eddoboozi eddala okuva mu ggulu nga ligamba nti, Mufulume mu ye, mmwe abantu bange, mulemenga okutaba wamu mu bibi bye, era mulemenga okutuukibwako ebikolimo bye. Kubanga ebibi bye bituuse mu ggulu, era Katonda ajjukidde ebyonoono bye. Okubikkulirwa 18:4-5.

Isaiah chapter twenty-seven, begins by identifying the same day that the chapter ends with, when it says, “In that day the Lord with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea.”

Isaaya essuula amakumi abiri mu musanvu litandika nga lyanjula olunaku olumu, olwo lwennyini essuula lwe luggwako, bwe ligamba nti, "Ku lunaku olwo Mukama n’ekitala kye ekikambwe, ekinene era eky’amaanyi alibonereza Lewiyathani, omusota omuwanvu, era Lewiyathani, omusota ogumenyemu; era alitta ddogo ali mu nnyanja."

At the Sunday law God’s executive, retributive judgment begins upon the kingdoms of the dragon (the United Nations), the beast (the papacy) and the false prophet (the United States). At the Sunday law the false prophet is overthrown as the sixth kingdom of Bible prophecy, and national apostasy produces national ruin. The Sunday law is where God’s executive judgments begin to fall upon the dragon, who is Satan (and whose earthly kingdom is represented as the dragon), the beast and the false prophet. It is a progressive punishment, that begins at the Sunday law. The beginning and the ending of chapter twenty-seven of Isaiah is the Sunday law, and the chapter represents specific issues that are directly connected with the history that leads up to and follows after the Sunday law.

Ku tteeka lya Sande, okusala omusango kwa Katonda okw’okutuukiriza, okw’okusasula, kutandika okugwa ku bwakabaka bw’ejjoka (Amawanga Amagatte), ku nsolo (Obupapa), ne ku nnabbi w’obulimba (Amerika). Ku tteeka lya Sande nnabbi w’obulimba asuulibwa wansi ng’obwakabaka ery’omukaaga mu obunnabbi bwa Bayibuli, era okuvuduka kw’eggwanga kuleeta kuzikirira kw’eggwanga. Etteeka lya Sande we watandikira emisango gya Katonda egy’okutuukirizibwa okugwa ku jjoka, lye Setaani (era obwakabaka bwe obw’ensi buyimiririrwa ng’ejjoka), ku nsolo ne ku nnabbi w’obulimba. Kibonerezo ekyeyongera, ekitandikira ku tteeka lya Sande. Entandikwa n’enkomerero y’omutwe ogwa 27 ogwa Isaaya ye tteeka lya Sande, era omutwe guno gulaga ensonga ez’enjawulo ezikwatagana ddala n’ebyafaayo ebileeta okutuuka ku tteeka lya Sande n’ebigoberera oluvannyuma lwalyo.

We are considering chapter twenty-seven, for it establishes the prophetic setting for chapters twenty-eight and twenty-nine. In those chapters we will find the definition of the latter rain as a methodology, which will allow us to understand the significance of laying chapters four and five of Daniel over the top of chapters one through three of Daniel. After Isaiah chapter twenty-seven, identifies the beginning of the progressive punishment of the dragon’s kingdom, he records that in that period of time, God’s people are commanded to “sing unto her.” Sing unto who?

Tuli mu kukebera essuula amakumi abiri mu musanvu, kubanga liteeka embeera ey’obunnabbi ey’ensuula amakumi abiri mu munaana n’amakumi abiri mu mwenda. Mu ensuula ezo tunaasangamu ennyonyola y’enkuba ey’oluvannyuma ng’enkola, ekirituyamba okutegeera obukulu bw’okussa essuula ennya n’ettaano eza Danyeri waggulu w’ensuula esooka okutuuka ku essaatu eza Danyeri. Oluvannyuma lwa Isaaya essuula amakumi abiri mu musanvu okulambulula entandikwa y’okubonerezebwa okw’eyongera mu maaso okukwata ku bwakabaka bw’eddiragoni, awandiika nti mu kiseera ekyo abantu ba Katonda balagirirwa, ‘Mumuyimbire.’ Mumuyimbire ani?

The answer of who is to be sung to is in the title of the song, for they are to sing “a vineyard of red wine, that the Lord keeps.” The story of the vineyard is the story of God’s people, and it is first mentioned by Isaiah in chapter five.

Okuddamu ku kibuuza nti ani gwe bayimbira kuli mu mutwe gw’oluyimba, kubanga balina okuyimba nti “ennimiro ey’emizabbibu ey’omwenge omumyufu, Mukama gy’akuuma.” Olugero lw’ennimiro y’emizabbibu lye lugero lw’abantu ba Katonda, era Isaaya yasooka okulwogerako mu ssuula ey’okutaano.

Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry. Isaiah 5:1–5.

Kaakano ndiyimbira omwagalwa wange oluyimba olw’omwagalwa wange olw’ennimiro ye y’emizabbibu. Omwagalwa wange alina ennimiro y’emizabbibu ku lusozi oluvaamu ebibala bingi nnyo: n’agizimbira olukomera, n’agiggyamu amayinja gaayo, n’agisimbamu omuzabbibu omulungi ennyo, era n’azimbamu omunara wakati mu yo, era n’akolamu ekisogolero ky’envinnyo: n’alindirira nti erizaala enzabbibu, naye ne zaavaamu enzabbibu embi. Kaakano, mmwe abatuuze ba Yerusaalemi, n’abasajja ba Yuda, munsalire omusango, mbasabye, wakati wange n’ennimiro yange y’emizabbibu. Kiki ekyandibadde kikolebwa ku nnimiro yange gye sintakoledde? Lwaki bwe nnalindirira erizaala enzabbibu, yazaala enzabbibu embi? Kaakano kale, ndibategeeza kye nnaakola ennimiro yange y’emizabbibu: ndiggyawo ekisibo kyayo, ne liriribwa; era ndimenyawo olukomera lwayo, era erinyigirizibwe wansi: era ndigirisa; tebagisala, so tebagirima; wabula ebisagazi n’amaggwa bijja kukuliramu: era ndiragira ebire bitatonnye ku yo. Kubanga ennimiro y’emizabbibu ya Mukama ow’eggye ye nnyumba ya Isirayiri, n’abasajja ba Yuda be kimera kye eky’asiimibwa: era yalindirira obwenkanya, naye, laba, okunyigiriza; yalindirira obutuukirivu, naye, laba, okukaaba. Isaaya 5:1-5.

In the history of the Sunday law crisis, God’s people are to sing the song of the vineyard to God’s people, for the song says, “And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard.” The song of the vineyard is the song identifying the passing by of a former covenant people, while God enters into covenant with those whom Peter says were “in time past were not a people, but are now the people of God.” It identifies that no rain has fallen upon the vineyard, thus identifying the work of Elijah who comes in that period of time, and who alone can produce rain during that period. We know the song is about the passing by of a covenant people, for the song of the vineyard was sung by Christ to ancient Israel, in the period that ancient Israel was being passed by, while God was simultaneously entering into covenant with spiritual Israel.

Mu byafaayo by’ekizibu ekinene eky’etteeka lya Ssande, abantu ba Katonda balina okuyimbira abantu ba Katonda oluyimba lw’ennimiro y’emizabbibu, kubanga oluyimba lugamba nti, “Kale kaakano, mmwe abatuuze ba Yerusaalemi n’abasajja ba Yuda, nsaba munsalire omusango wakati wange n’ennimiro yange y’emizabbibu.” Oluyimba lw’ennimiro y’emizabbibu lwe luyimba olulaga okuyitibwako ku bbali kw’abantu b’endagaano abaasooka, nga Katonda ng’ayingira mu ndagaano n’abo Peetero be yagamba nti “mu biro eby’edda temwali bantu, naye kaakano muli bantu ba Katonda.” Lulaga nti tewali mvula etonnye ku nnimiro y’emizabbibu, ne kityo ne lulambulula omulimu gwa Eriya ajja mu kiseera ekyo, era ye yekka ayinza okuleeta mvula mu kiseera ekyo. Tumanyi nti oluyimba luno lulina ku kuyitibwako ku bbali kw’abantu b’endagaano, kubanga oluyimba lw’ennimiro y’emizabbibu lwayimbibwa Kristo eri Isirayiri ey’edda, mu kiseera Isirayiri ey’edda bwe yali eyitibwako ku bbali, nga Katonda mu kiseera kimu ng’ayingira mu ndagaano ne Isirayiri ey’omwoyo.

Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. And the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants more than the first: and they did unto them likewise. But last of all he sent unto them his son, saying, They will reverence my son. But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. And they caught him, and cast him out of the vineyard, and slew him. When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. Matthew 21:33–45.

Muwulire olugero olulala: Waaliwo nnyini maka omu eyasimba ennimiro y’emizabbibu, n’agikomerera okwetooloola, n’akumbaamu ekinyigiro ky’omwenge, n’azimba omunara, n’agipangisa eri abalimi, n’agenda mu nsi ey’ewala. Awo ekiseera ky’ebibala bwe kyasembera, yasindika abaddu be eri abalimi balyoke bamuzzeeyo ebibala byagyo. Naye abalimi ne bakwata abaddu be, ne bakuba omu, ne b’atta omulala, ne bakubira amayinja omulala. Ate n’addamu n’asindika abaddu abalala abangi okusinga abaasooka; nabo ne babakola bwe kityo. Naye oluvannyuma n’asindika gyebali omwana we, ng’agamba nti, ‘Balisaamu ekitiibwa omwana wange.’ Naye abalimi bwe baalaba omwana, ne boogeragana nti, ‘Ono ye omusika; mujje tumutte, tutwale obusika bwe.’ Ne bamukwata, ne bamusuula ebweru w’ennimiro y’emizabbibu, ne bamutta. Kale mukama w’ennimiro y’emizabbibu bw’anaajja, alikola ki eri abo abalimi?” Ne bamuddamu nti, “Alizikiriza bubi abo bantu ababi, era aligipangisa ennimiro ye eri abalimi abalala, abalimuzza ebibala byayo mu biseera byabyo.” Yesu n’abagamba nti, “Temwasoma mu Byawandiikibwa nti, ‘Ejjinja abazimbi lye baagaana, lyo lyafuuka omutwe gw’ensonda; kino ky’akolwa kwa Mukama, era kyewuunyisa mu maaso gaffe’?” Kyenva mbagamba nti, Obwakabaka bwa Katonda bujja okubaggyibwako, bugabibwe eri eggwanga erireeta ebibala byabwo. Era buli anagwa ku jjinja lino alimenyeka; naye kw’anaagwako, alimumenyamenya n’amufuula envuuvu. Awo bakabona abakulu n’Abafalisaayo bwe baawulira eng ero ze, ne bategeera nti yabadde ayogera ku bo. Matayo 21:33-45.

When Jesus sang the song of God’s vineyard to ancient Israel, they were so drawn into the logic and strength of the message, that when Jesus asked the quibbling Jews, what the Lord of the vineyard would do to those who slew the Son, they could not help but provide the correct answer, when they said, “He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons.”

Bwe Yesu yayimbira Isirayiri eyakadde oluyimba lw’ennimiro y’emizabbibu ya Katonda, baasikirizibwa nnyo obukakafu n’amaanyi g’obubaka, okutuusa n’okuba nti Yesu bwe yabuuza Abayudaaya abaaweragananga, Mukama w’ennimiro y’emizabbibu anaakola ki eri abo abaamuttidde Omwana, tebaasobola kweyiwaliriza wabula ne bawaayo obuddamu obutuufu, nga bagamba nti, "Anaabazikiriza obubi nnyo abo ababi, era anaagissa mu mikono gy’abalimi abalala, abalimuzaayo ebibala byagyo mu biseera byabyo."

Jesus then immediately added another verse to the song, when he sang about the rejected stone, and pulled their answer together with the closing stanza when he stated, “Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.” The “grinding him to powder,” echoes Isaiah twenty-seven making “all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up.” Both are references to the work of revival carried out by Josiah, who symbolized those in the last days that rediscover the “seven times”, which is the stumbling stone that crushes those who refuse to find it precious.

Yesu awo amangu ddala n’ongerako olunyiriri olulala mu luyimba, bwe yayimba ku lw’ejjinja eryaagaanyizibwa, era n’abyungiza wamu n’olunyiriri oluweddirira bwe yagamba nti, "Kyenvudde mbagamba nti: Obwakabaka bwa Katonda bujja okubaggibwako, ne buweerwa eggwanga erireeta ebibala byabwo. Era buli anaagwa ku ejjinja lino annyukiddwa: naye bwe ligwa ku muntu yenna, limumenyaamenya." "Okumumenyaamenya," kikaanya ne Isaaya 27, nga kigamba nti "amayinja gonna g’ekyoto gajja okufuuka ng’amayinja g’omukala agamenyamenyebwa, emiti egy’amasabo n’ebifaananyi tebijja kuyimirira." Byombi byogera ku mulimu gw’okuzuukiriza ogwakolebwa Yosiya, eyakiikirira abo ab’ennaku ez’oluvannyuma abaddamu okuzuula "emirundi musanvu", ekyo kye ejjinja ery’okusitaza erimenyaamenya abo abagaana okulissaamu omuwendo.

In the day of the Sunday law, as represented in Isaiah chapter twenty-seven, those who “in time past were not a people,” are to sing the song of the Lord’s vineyard of red wine. These articles have often identified that there is no third message, without a first and a second message. The Sunday law is the third message, and the day of the Sunday law includes the history of the first and second messages. In chapter twenty-seven of Isaiah, the Sunday law is identifying the period represented in Daniel chapter one, and then again in Daniel chapters one through three. Prophetically, the day of the Sunday law in chapter twenty-seven is identifying the history of September 11, 2001, when the first message was empowered through to the soon-coming Sunday law.

Mu lunaku lw’etteeka erya Ssande, nga bwe kiragiddwa mu Isaaya essuula amakumi abiri mu musanvu, abo “mu biro ebyayita te baali bantu,” balirimba oluyimba lw’ennimiro y’emizabbibu ya Mukama ey’omwenge omumyufu. Ebyawandiiko bino emirundi mingi bimulaze nti tewali bubaka obw’okusatu nga tebuliwo obwasooka n’obwokubiri. Etteeka erya Ssande ye bubaka obw’okusatu, era olunaku lw’etteeka erya Ssande luyingiza ebyafaayo eby’obubaka obwasooka n’obwokubiri. Mu ssuula amakumi abiri mu musanvu eya Isaaya, etteeka erya Ssande likulaga ekiseera ekiragibwa mu Danyeri essuula esooka, era nate mu Danyeri essuula esooka okutuuka ku essatu. Mu bunnabbi, olunaku lw’etteeka erya Ssande oluli mu ssuula amakumi abiri mu musanvu liraga ebyafaayo eby’olunaku lwa 11 Sebuttemba 2001, okuva lwe obubaka obwasooka bwe bwaweereddwamu amaanyi okutuusa ku tteeka erya Ssande erijja mangu.

We will continue on in our consideration of the song that the redeemed are to proclaim in the time leading up to the point where the whore of Rome will begin to sing her song, in the next article.

Tujja kweyongera mu kwekenneenya kwaffe ku luyimba lwe abawonyezebwa balina okulangirira mu biseera eby'okusembera okutuuka lwe omulaya w'e Loma anaatandika okuyimba oluyimba lwe, mu kiwandiiko ekiddako.

And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:1–5.

Ne ntunula, laba, Omwana gw’endiga ng’ayimiridde ku lusozi Sayuuni, era wamu naye abantu emitwalo kkumi na nnya n’enkumi nnya, nga ku mitwe gyabwe kuwandikiddwako erinnya lya Kitabwe. Ne mpulira eddoboozi okuva mu ggulu, ng’eddoboozi ly’amazzi amangi, era ng’eddoboozi ly’okubwatuka okukulu; era ne mpulira eddoboozi ly’abo abazannya ku nnanga nga bazizannya. Ne bayimba ng’oluyimba oluggya mu maaso g’entebe ey’obwakabaka, ne mu maaso g’ebisolo ebina n’abakadde; so tewaali muntu asobola okuyiga oluyimba olwo okujjako abo emitwalo kkumi na nnya n’enkumi nnya, abaa nunulibwa okuva mu nsi. Bano be tebayononese n’abakazi; kubanga baawombeefu. Bano be bagoberera Omwana gw’endiga buli we agenda. Bano banunulibwa okuva mu bantu, nga be bibala ebyasookera ddala eri Katonda n’eri Omwana gw’endiga. Era mu kamwa kaabwe tewaazuulwamu bukuusa; kubanga tebaliko kamogo mu maaso g’entebe ya Katonda. Okubikkulirwa 14:1-5.