In the Millerite movement, the increase of knowledge was unsealed and it tested primarily, but not exclusively the professed Protestants in the United States. Sardis, the church coming out of the darkness of papal supremacy was being led to a fuller understanding of the gospel that was to be revealed when the heavenly sanctuary was opened in heaven. In the movement of the third angel the increase of knowledge was unsealed on September 11, 2001 and it tested Laodicean Adventism around the world. For this reason, the truth represented in the last six verses of Daniel eleven, which is the source of the increase of knowledge, was resisted by Laodicean Adventism.
Mu kibiina ky’Abamillerite, okwongera mu kumanya kwabikkulibwa era ne kukebera okusinga, naye si bokka, abeyita Abaprotestanti mu United States. Saadiisi, ekkanisa eyali eva mu kizikiza ky’obutwale bwa Papa, yali etwalibwa okutuuka ku kutegeera okwajjuvu kw’Enjiri, okwali kugenda okubikkulibwa bwe Ewatukuvu ery’omu ggulu lyaggulibwawo mu ggulu. Mu kukubiriza obubaka bw’Omubaka ow’okusatu, okwongera mu kumanya kwabikkulibwa nga 11 Sseputemba 2001 era ne kukebera Adventism ey’e Laodikiya mu nsi yonna. Olw’ensonga eyo, amazima agayimirizibwa mu vesi mukaaga ezisembayo eza Daniyeri 11, amazima ag’ensibuko y’okwongera mu kumanya, gaaziyizibwa Adventism ey’e Laodikiya.
“The few faithful builders upon the true foundation (1 Corinthians 3:10, 11) were perplexed and hindered as the rubbish of false doctrine obstructed the work. Like the builders upon the wall of Jerusalem in Nehemiah’s day, some were ready to say: ‘The strength of the bearers of burdens is decayed, and there is much rubbish; so that we are not able to build.’ Nehemiah 4:10. Wearied with the constant struggle against persecution, fraud, iniquity, and every other obstacle that Satan could devise to hinder their progress, some who had been faithful builders became disheartened; and for the sake of peace and security for their property and their lives, they turned away from the true foundation. Others, undaunted by the opposition of their enemies, fearlessly declared: ‘Be not ye afraid of them: remember the Lord, which is great and terrible’ (verse 14); and they proceeded with the work, everyone with his sword girded by his side. Ephesians 6:17.
Abazimbi abatono abeesigwa ku musingi omutuufu (1 Abakorinto 3:10, 11) baakyamibwa era ne baziyizibwa, kubanga ebisigarira by'amatongo eby'enjigiriza enkyamu byazibira omulimu. Nga bwe kyali eri abazimbi ku bbugwe wa Yerusaalemi mu nnaku za Neemiya, abamu baali bateeseteese okugamba nti: 'Amaanyi g'abeetikka emigugu gasseewo, era waliwo amatongo amangi; kyetuvudde tetusobola kuzimba.' Neemiya 4:10. Bakoowa olw'okulwanagana okutalekerawo okulwanyisa okutulugunyizibwa, obulimba, obutali butuukirivu, n'obuzibu bwonna Setaani bwe yayinza okuteekawo okusitaza entambula yaabwe; abamu ku baali bazimbi abeesigwa ne bamma mu mwoyo; era olw'emirembe n'obukuumi bw'eby'obugagga byabwe n'obulamu bwabwe, ne bava ku musingi omutuufu. Abalala, nga tebatinniddwa olw'okuwakanya kw'abalabe baabwe, ne bategeeza awatali kutya nti: 'Temubatya bo; mujjukire Mukama, ali omukulu era ow'entiisa' (olunyiriri 14); era ne bayongerayo n'omulimu, buli omu ng'ekitala kye kisibiddwa ku kiwato kye. Abefeso 6:17.
“The same spirit of hatred and opposition to the truth has inspired the enemies of God in every age, and the same vigilance and fidelity have been required in His servants. The words of Christ to the first disciples are applicable to His followers to the close of time: ‘What I say unto you I say unto all, Watch.’ Mark 13:37.” The Great Controversy, 56.
Omwoyo gumu ogw’obukyayi n’okulwanyisa amazima gubateekamu amaanyi mu balabe ba Katonda mu buli mulembe, era obwegendereza n’obwesigwa obwo bumu busubiddwa mu baweereza be. Ebigambo bya Kristo ebyagambibwa eri abayigirizwa abaasooka bikwatira ku abagoberera be okutuusa ku nkomerero y’ebiseera: ‘Kye mbagamba mmwe, nkigamba bonna nti, Mutunule.’ Makko 13:37. The Great Controversy, 56.
The presentation of the message of the last six verses of Daniel began in the environment of the self-supporting ministries of Laodicean Adventism, and was thereafter confronted with the famous theologians (the learned) of Laodicean Adventism as time progressed. The weapons that were employed in an attempt to discredit the message, invariably produced a greater light and clarity of the verses that were under scrutiny and attack. Those attacks ultimately led to prophetic understandings that had not been previously recognized, but were then established and found to be part of the advancing light of the third angel.
Okweyanjula kw’obubaka bw’ennyiriri mukaaga ez’enkomerero ez’ekitabo kya Danyeri kwatandika mu mbeera y’obuweereza obweeyimilirira mu BuAdiventisi bwa Laodikeya, era oluvannyuma, nga ebbanga ligenda liyitawo, kwawakanibwa bannaby’eddiini abamanyiddwa (abasomye) ab’omu BuAdiventisi bwa Laodikeya. Eby’okulwanyisa ebyakozesebwa mu kaweefube ow’okuggya ekitiibwa ku bubaka byavaamu buli kiseera ettangaala erisinga n’obulambulukufu ku nnyiriri ezaali ziri mu kukebejjebwako n’okulumbibwa. Okulumba okwo mu nkomerero kwaleeta okutegeera okw’obunnabbi okwabadde kutannategeerekebwa, naye ne kukakasibwa ne kuteekebwawo nga ku kimu ku ttangaala eriyongera erya Malayika ow’okusatu.
The Millerites only recognized four kingdoms of Bible prophecy, but shortly after 1844, it was understood that the United States was the earth beast of Revelation thirteen, and that understanding clarified that the papacy was not simply a part of the Roman kingdom, but it was actually the fifth kingdom of Bible prophecy.
Abamillerite baategeera bwokka obwakabaka buna mu bunabbi bwa Baibuli, naye mu bbanga ttono oluvannyuma lwa 1844, kyategeerekebwa nti Amerika ye y’ensolo eva ku ttaka ey’Okubikkulirwa 13, era okutegeera okwo kwalambulula nti Obwa Papa si kitundu kyokka ky’obwakabaka bw’Abaloma, naye mazima bwali obwakabaka obw’okutaano mu bunabbi bwa Baibuli.
“Under the symbols of a great red dragon, a leopard-like beast, and a beast with lamblike horns, the earthly governments which would especially engage in trampling upon God’s law and persecuting His people, were presented to John. The war is carried on till the close of time. The people of God, symbolized by a holy woman and her children, were represented as greatly in the minority. In the last days only a remnant still existed. Of these John speaks as they ‘which keep the commandments of God, and have the testimony of Jesus Christ.’
Obufuzi obw’ensi obwaddenga bulinnyirira etteeka lya Katonda ne bubonyaabonya abantu be byaalabisibwa eri Yokaana mu bifaananyi by’ejjoka eddene ery’omumyufu, ensolo ng’engo, n’ensolo erina enteeko ng’omwana gw’endiga. Olutalo lugenda mu maaso okutuusa ku nkomerero y’ebiseera. Abantu ba Katonda, abakiikirizibwa ng’omukazi omutukuvu n’abaana be, baalabikibwa nga batono nnyo. Mu nnaku ez’enkomerero, ekitundu ekitono ekyasigalawo kye kyokka kye kyaliwo. Ku abo Yokaana ayogera nti, ‘abakuuma ebiragiro bya Katonda, era abalina obujulirwa bwa Yesu Kristo.’
“Through paganism, and then through the Papacy, Satan exerted his power for many centuries in an effort to blot from the earth God’s faithful witnesses. Pagans and papists were actuated by the same dragon spirit. They differed only in that the Papacy, making a pretense of serving God, was the more dangerous and cruel foe. Through the agency of Romanism, Satan took the world captive. The professed church of God was swept into the ranks of this delusion, and for more than a thousand years the people of God suffered under the dragon’s ire. And 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, was symbolized by a beast with lamblike horns.
Ng’ayita mu bupagani, era oluvannyuma ng’ayita mu Obwa Papa, Sitaani yakozesa amaanyi ge okumala ebikumi by’emyaka bingi ng’agezaako okubazikiriza okuva ku nsi abajulizi ba Katonda abeesigwa. Abapagani n’Abagoberezi b’Obwa Papa baakulembeddwa omwoyo gumu gw’omusota. Kyennyini kye baayawulirangako kyekimu: Obwa Papa, lw’okweyisa ng’obuweereza Katonda, bwali mulabe asinga obulabe era omukambwe. Ng’ayita mu nkola y’Oburooma obw’eddiini, Sitaani yakwata ensi mu busibe. Ekanisa eyeyita eya Katonda yagwa mu bukuusa buno, era okumala emyaka egisukka mu lukumi, abantu ba Katonda baabonyaabonyezebwa wansi w’obusungu bw’omusota. Era bwe kyatuuka Obwa Papa, nga buvuddwako amaanyi, ne buteereddwako okulekera ddala okuyigganya, Yokaana yalaba amaanyi amapya nga gavaayo okuddamu eddoboozi ly’omusota, era ne gatuusa mu maaso omulimu gumu ogw’obukambwe n’ogw’okutukobya. Amaanyi gano, agaasembayo okulwana n’ekkanisa n’etteeka lya Katonda, gaakiikirizibwa ekisolo ekirina amayembe ng’ag’endiga.
“But the stern tracing of the prophetic pencil reveals a change in this peaceful scene. The beast with lamblike horns speaks with the voice of a dragon, and ‘exerciseth all the power of the first beast before him.’ Prophecy declares that he will say to them that dwell on the earth that they should make an image to the beast, and that “he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads; and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.” Thus Protestantism follows in the steps of the Papacy.” Signs of the Times, November 1, 1899.
Naye obulagirizi obukakamu obuva mu kalamu y’obunnabbi bulambulula enkyukakyuka mu kifaananyi kino eky’emirembe. Ensolo ey’amayembe agafaanana ag’omwana gw’endiga eyogera n’eddoboozi ly’ekiyoka, era ‘akozesa amaanyi gonna g’ensolo eyasooka mu maaso ge.’ Obunnabbi bw’ogera nti ajjogera eri abo abatuula ku nsi nti bakole ekifaananyi eky’ensolo, era nti ‘awaliriza bonna, abato n’abakulu, abagagga n’abaavu, ab’eddembe n’abaddu, okuteekebwako akabonero ku mukono gwabwe ogwa ddyo, oba ku mitwe gyabwe; era nti tewali ayinza kugula newaakubadde okutunda wabula oyo alina akabonero, oba erinnya ly’ensolo, oba omuwendo gw’erinnya lye.’ Bwe kityo, Obupulotesitanti bugoberera mu bigere by’Obufuge bwa Papa. Signs of the Times, nga 1 Novemba 1899.
When the last six verses of Daniel eleven were unsealed, it was recognized that the entire sequence illustrated in those six verses, were addressing the interactions of the three powers Sister White just identified as “paganism,” the “Papacy” and “Protestantism.” The enemy argued that the “glorious land” of verse forty-one was a symbol of either Protestantism or the Seventh-day Adventist church, but the “glorious land” is the United States, and in verse forty-one the king of the north (the papacy) conquers the United States at the soon coming Sunday law. The satanic error that identifies the “glorious land” as anything other than the United States is designed to prevent men and women from recognizing that the next prophetic event after the collapse of the Soviet Union in 1989, in the period represented in the last six verses of Daniel eleven, is the soon coming Sunday law.
Bwe byabbikkulibwa emitundu mukaaga egy’enkomerero egy’omu Danyeri essuula kkumi n’emu, kyategeerekeka nti olunyiriri lwonna olulabikirizibwa mu bitundu ebyo mukaaga lwogerako ku kukolaganagana kw’amaanyi asatu Sister White gye yayogera ng’agayita “obupagani,” “Obwa Papa” ne “ObuProtestanti.” Omulabe yagamba nti “ettaka ery’ekitiibwa” ery’ekitundu ekya amakumi ana n’emu lyeriraga ObuProtestanti oba Ekkanisa y’Abadiventisiti ab’Olunaku olw’Omusanvu, naye “ettaka ery’ekitiibwa” ye Amerika, era mu kitundu ekya amakumi ana n’emu kabaka ow’Obukiikakkono (Obwa Papa) awangula Amerika ku tteeka ly’Olunaku lw’Ekisande erikumpi okutuuka. Ensobi ya Setaani egamba nti “ettaka ery’ekitiibwa” si Amerika naye ekirala kyonna, yategekebwa okuzziyiza abasajja n’abakazi okutegeera nti ekintu eky’obunnabbi ekiddirira okugwa kwa Soviet Union mu 1989, mu kiseera ekirambikiddwa mu bitundu mukaaga eby’enkomerero eby’omu Danyeri essuula kkumi n’emu, kye kuli okutuuka okumpi kw’etteeka ly’Olunaku lw’Ekisande.
For Seventh-day Adventists, this means that verse forty-one is identifying the close of probation for God’s church, and the last thing Laodicean Adventism wants to hear, is that their probationary time is running out! The Lord led the argument to a point where it was recognized that when pagan Rome took control of the world at the Battle of Actium in 31 BC, it had to first conquer three geographical powers as represented in Daniel chapter eight.
Eri Abadiventisi b’Olunaku olw’omusanvu, kino kitegeeza nti olunyiriri lw’amakumi ana mu emu lulaga okuggalwawo kw’ekiseera ky’okusaasirwa eky’ekkanisa ya Katonda, era ekisembayo Abadiventisi ba Laodikea bye baagala okuwulira kye nti ekiseera kyabwe eky’okusaasirwa kigenda kuggwaawo! Mukama yatuusa emboozi ku kifo we kyategeererwa nti bwe Roma ey’obupagani yafuna obufuzi bw’ensi yonna mu Lutalo lwa Actium mu 31 BC, yasooka okuwangula obwakabaka busatu eby’ettaka nga bwe bukiikirirwa mu Danyeri essuula munaana.
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.
Era mu kimu ku byo ne muvawo akapembe akatono, ne kasukkirira mu bunene, eri Maserengeta, eri Buvanjuba, n’eri ensi ennungi. Danyeri 8:9.
It was an established fact that the “south”, “east” and “the pleasant land” represented the three geographical areas that pagan Rome took control of, as it ascended the throne of the earth as the fourth kingdom of Bible prophecy. In conjunction with this fact was that papal Rome also had to overcome three geographical powers, as it ascended the throne of the earth as the fifth kingdom of Bible prophecy, as represented in Daniel chapter seven.
Kyali kimanyiddwa ddala nti “Obukiikaddyo,” “Ebuvanjuba” ne “Ettaka erirungi” byayimirira ebitundu ebisatu eby’ensi ebyo Roma ey’Abapagani bye yateekera wansi w’obuyinza bwayo, nga bw’eyambuka n’etuula ku ntebe ey’ensi ng’obwakabaka obw’okuna mu bubaka bw’obunnabbi bwa Bayibuli. Wamu n’ensonga eno, Roma ey’Obwa Papa nayo yalina okuwangula obuyinza busatu bw’ebyitundu by’ensi, nga bw’eyambuka n’etuula ku ntebe ey’ensi ng’obwakabaka obw’ettaano mu bubaka bw’obunnabbi bwa Bayibuli, nga bwe kiragibwa mu Danyeri essuula ey’omusanvu.
I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. Daniel 7:8.
Naatunuulira ennyanga; era, laba, ne mu zo ne muvaamu ennyanga endala entono, mu maaso gaayo ne ziyimbulwa ennyanga ssatu ku ez’asooka okuva ku mizi gyazo; era, laba, mu nnyanga eno mwalimu amaaso ng’amaaso g’omuntu, n’akamwa akaayogera ebigambo ebikulu. Danyeri 7:8.
In the controversy that waged over the “glorious land” of verse forty-one the Lord identified that there were three manifestations of Rome in prophecy. Pagan Rome, which was followed by papal Rome and then there was Rome of the last days, that we called “modern Rome”. Based upon two sound and established truths of prophecy, the first being that God never changes, and the other that truth is established upon the testimony of two witnesses, we concluded without wavering that the three obstacles for the king of the north in the last six verses of Daniel chapter eleven had to represent three modern geographical powers.
Mu mpaka ezibaddewo ku “ensi ey’ekitiibwa” ey’olunyiriri lwa amakumi ana mu emu, Mukama yalaga nti waaliwo engeri ssatu Loma mwe yalabikira mu bunabbi. Loma y’Abapagani, eyaddirwamu Loma ey’Obupapa; era oluvannyuma ne wabaawo Loma ey’ennaku ez’enkomerero, gye twayita “Loma ey’omu mulembe guno”. Nga tusinziira ku mazima abiri ag’amaanyi era agakakasibwa mu bunabbi, ekisooka nti Katonda takyuka, n’ekirala nti amazima gakkakasibwa ku bujulizi bwa bajulizi babiri, twakkakkana tutabuusabuusa nti ebiziyiza ebisatu eby’Kabaka w’Amambuka mu nnyiriri mukaaga ezisembayo ez’Essuula 11 mu kitabo kya Danyeri byalina okuyimirira amaanyi g’ebitundu by’ensi bisatu eby’omu mulembe guno.
Jesus Christ the same yesterday, and today, and forever. Hebrews 13:8.
Yesu Kristo ye yennyini jjo, ne leero, n'emirembe gyonna. Abaebbulaniya 13:8.
It is also written in your law, that the testimony of two men is true. John 8:17.
Era mu mateeka gammwe kyawandiikiddwa nti obujulirwa bw’abasajja babiri bwa mazima. Yokaana 8:17.
This recognition confirmed what we had already concluded, for we had been identifying the “glorious land” as a geographical power (the United States), and rejected the foolish idea that it represented a church, which is a spiritual power. We formed this position based upon the belief which has always been confirmed, that there are no accidents in God’s Word. It is clear upon many witnesses that God’s church in the last days is a mountain.
Okutegeera kuno kwakakasa bye twali tumaze okusalawo, kubanga twali tukimanya nti "ettaka ery’ekitiibwa" lye buyinza bw’eggwanga (United States), era ne twagaana endowooza ey’obusirusiru nti liyimirira ekkanisa, nga yo buyinza bw’omwoyo. Twayimirizaawo ekifo kino nga tusinziira ku kukkiriza okw’akakasibwa bulijjo, nti mu Kigambo kya Katonda tewali bya kubula kigendererwa. Kitegeerekeka okuva mu bujulizi bungi nti ekkanisa ya Katonda mu nnaku ez’oluvannyuma lye lusozi.
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 2:2, 3.
Era mu nnaku ez’oluvannyuma kijja kubeerawo nti olusozi olw’ennyumba ya Mukama lunaasimbibwa ku ntikko z’ensozi, era lunaatukuzibwa okusinga obusozi; era amawanga gonna galikulukuta okutuuka gyalwo. Era abantu abangi baligenda ne bagamba nti, Mujje, tugende waggulu ku lusozi lwa Mukama, eri ennyumba ya Katonda wa Yakobo; era anaatuyigiriza amakubo ge, era tunaatambulira mu njira ze: kubanga mu Sayuni mwe munaava etteeka, n’ekigambo kya Mukama kuva mu Yerusaalemi. Isaaya 2:2, 3.
Those who proposed that the “glorious land” is a church, and more often than not they claimed it is the Seventh-day Adventist church, did so because, Daniel identifies the land as “glorious,” and their shallow reasoning concluded, that because the “glorious holy mountain” in verse forty-five is most certainly God’s last day church, therefore the “glorious land” must also be the church. After all, they both contain the adjective “glorious.”
Abo abaateekaayo ekiteeso nti “ensi ey’ekitiibwa” ye kkanisa, era emirundi mingi baagamba nti ye Ekkanisa y’Abadiventisti ab’Olunaku Olw’omusanvu, baakikola kubanga Danyeri agy’ayita “ey’ekitiibwa,” era okulowooza kwabwe okutono ne kubaleetera okumaliriza nti kubanga “olusozi olutukuvu olw’ekitiibwa” mu nnyiriri 45 mazima ddala kye kkanisa ya Katonda ey’ennaku ez’enkomerero, n’olwekyo “ensi ey’ekitiibwa” nayo kiteekwa okuba kkanisa. Wadde wo, byombi birimu ekigambo “ey’ekitiibwa.”
There are no mistakes in God’s word, and when Daniel uses “land,” in connection with the word “glorious,” and four verses later he uses “holy mountain,” in connection with the word “glorious,” Daniel was identifying a purposeful distinction between a land and a mountain. The literal glorious land is Judah, and it is in the city of Jerusalem that God’s temple was erected. Jerusalem, or the temple, can be understood as God’s church, but the territory where Jerusalem is located is the land of Judah. Many truths were established as knowledge increased in the advancing light of the third angel, but we are here simply laying out the background of prophecy identifying three manifestations of Rome.
Tekuli nsobi mu Kigambo kya Katonda, era bwe Danieri akozezza "ettaka" ng’akigatta n’ekigambo "ekitiibwa," ate oluvannyuma lw’ennyiriri ennya n’akozesa "olusozi olutukuvu" ng’akigatta n’ekigambo "ekitiibwa," Danieri yali alaga n’ekigendererwa obuwukane wakati w’ettaka n’olusozi. Ettaka ery’ekitiibwa mu bwalyo obutuufu lye Yuda, era mu kibuga Yerusaalemi mwe wazimbirwa Yeekaalu ya Katonda. Yerusaalemi, oba Yeekaalu, kiyinza okutegeerwa ng’Ekkanisa ya Katonda, naye ekitundu awali Yerusaalemi lye ttaka lya Yuda. Amazima mangi gaasimbibwa nga okumanya kweyongera mu musana ogweyongerayo ogw’Omubaka ow’okusatu, naye wano tulambika byokka entandikwa y’obunnabbi obulambulula engeri ssatu Rooma gy’eyolekeraamu.
When we recognized that pagan and papal Rome provided two witnesses that established the prophetic characteristics of modern Rome, we recognized a principle of interpretation that I called the “triple application of prophecy.” There were others who had employed similar ideas of a threefold repetition of certain prophecies, but the definition we came to recognize was the definition we still use. It is significant to understand that the prophetic rule of the triple application of prophecy, that is so often applied by Future for America, was realized during the argument of the last six verses of Daniel eleven, but what is just as significant is that the argument led to the first recognition that the triple application of prophecy was concerning Rome. In Millerite history one of the arguments was whether Antiochus Epiphanes was “the robbers” of Daniel’s people, or was “the robbers” Rome, as the Millerites understood. The reason this is significant is because Rome, as “the robbers” of Daniel’s people, are who would “established the vision” in Daniel eleven, verse fourteen.
Bwe twategeera nti Róma ey’abaapagani ne Róma ey’obwa Papa byombi byawa abajulirwa babiri abaakakasa empawu z’obunnabbi eza Róma y’omulembe guno, twakkiriza etteeka ly’okutaputa lye nayita “enkozesa emirundi esatu ey’obunnabbi.” Waaliwo n’abalala abaali bakozesa endowooza enfaananako ey’okuddamu emirundi esatu eby’obunnabbi ebimu, naye ennyonnyola gye twakkiriza ye gye tukyakozesa. Kitegeeza nnyo okumanya nti etteeka ly’obunnabbi ery’enkozesa emirundi esatu ey’obunnabbi, erikozesebwa emirundi mingi nnyo Future for America, lyaategeerwa wakati mu mpaka ku nnyiriri mukaaga ez’enkomerero mu Danieri essuula kkumi n’emu; ate era eky’amaanyi kye kimu nti empaka ezo ze zaaleta okutegeera okusooka nti enkozesa emirundi esatu ey’obunnabbi ewerekerera ku Róma. Mu byafaayo by’Abamilayita, emu ku mpaka zaabwe yaali eri ku nsonga y’oba nga Antiochus Epiphanes ye “abannyazi” b’abantu ba Danieri, oba nga “abannyazi” bano baali Róma, nga Abamilayita bwe baategeera. Ensonga lwaki kino kya mugaso kwe kuba nti Róma, nga “abannyazi” b’abantu ba Danieri, be “baakakasa olwolesebwa” mu Danieri essuula kkumi n’emu, omutundu kkumi n’ena.
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
Era mu biro ebyo bangi bajja kuyimirira okulwanyisa kabaka w’amaserengeta; era n’abanyazi b’abantu bo balyeewaggula okukakasa okwolesebwa; naye baligwa. Danyeri 11:14.
The first time we understood a triple application of prophecy it was recognized by the fact that there are three manifestations of Rome in Bible prophecy. Rome established the vision of the advancing light of the third angel, as it did in Millerite history. In Millerite history it was the understanding that paganism and papalism were the powers that trampled down the sanctuary and host that became the framework of truth upon which Miller constructed “all” of his prophetic understandings. The last six verses of Daniel eleven, established a framework of truth that Future for America has built all its prophetic applications upon. That framework is the three desolating powers of the dragon, the beast and the false prophet that lead the world to Armageddon.
Olubereberye lwe twategeera okukozesebwa okusatu kw’obunnabbi, kyakkirizibwa olw’ensonga nti mu bunnabbi bwa Bayibuli waliwo okweyoleka okusatu kwa Loma. Loma yasimbawo okwolesebwa kw’ekitangaala ekigenda mu maaso eky’omulayika ow’okusatu, nga bwe kyakola mu byafaayo by’aba Millerite. Mu byafaayo by’aba Millerite, baategeera nti obupagani n’obwa Papa bye by’obuyinza ebyalinyirira ekifo ekitukuvu n’eggye, era ne bifuuka omusingi gw’amazima ogw’eyazimbirako Miller obutegeera bwe bwonna obw’obunnabbi. Olunyiriri mukaaga olusembayo mu Danyeri 11, lwatereza omusingi gw’amazima ogwo Future for America y’ezimbiddeko enkola zayo zonna ez’obunnabbi. Omusingi ogwo gwe guno: obuyinza obuzikiriza busatu bw’ejjoka eddene, ensolo n’nnabbi w’obulimba, obutwala ensi e Amagedoni.
That framework is based upon the recognition that pagan Rome followed by papal Rome provide two witnesses that establishes modern Rome, and that modern Rome is the threefold union of the dragon of spiritualism (the United Nations), the beast of Catholicism (the papacy), and the false prophet of apostate Protestantism (the United States). That framework is what we identify as a triple application of prophecy. Over the following articles we will discuss the various triple applications of prophecy that have been recognized, and which make up the framework of the advancing light of the three angels.
Enteekateeka eyo esinziira ku kumanya nti Roma ey’obupagani, nga egobererwa Roma ey’obwa Papa, biwa abajulizi babiri abateekawo Roma ya leero, era nti Roma ya leero ye mukago ogw’ebitundu bisatu: omusota gw’obusamize bw’emyoyo (Amawanga Amagatte), ensolo ey’Obukatoliki (obwami bwa Papa), ne nnabbi w’obulimba w’ObuProtestanti obuvuddemu (Amerika). Enteekateeka eyo ye gye tuyita okukozesebwa kw’obunnabbi mu ngeri esatu. Mu biwandiiko ebigoberera tugenda okwogerako ku nkozesa ez’enjawulo z’obunnabbi mu ngeri esatu ezitegeerekeddwa, era ezikola enteekateeka y’ekitangaala ekiryeyongera kya bamalayika basatu.
We will look at the triple application of three manifestations of Rome, which identify the political and religious structure of modern Rome, which Sister White called churchcraft and statecraft. That structure is recognized by bringing the prophetic characteristics of pagan Rome together with the prophetic characteristics of papal Rome for the purpose of identifying and establishing the characteristics in modern Rome.
Tujja kutunula ku nkozesa ey’emirundi esatu ey’okweeyoleka okusatu kwa Loma, ezo eziraga enkola y’ebyobufuzi n’ey’eddiini ey’e Loma ya leero, gye Sista White yayita churchcraft ne statecraft. Enkola eyo emanyibwa nga tugatta awamu obubonero bw’obunnabbi bwa Loma ey’obpagani n’obubonero bw’obunnabbi bwa Loma ey’obwakapapa, nga kigendereddwamu okulambulula n’okukakasa obubonero obwo mu Loma ya leero.
We will look at the triple application of three manifestations of Babylon as represented by Nimrod, Nebuchadnezzar and Belshazzar, which identify the arrogance of the man of sin who is seated in the temple of God proclaiming that he is God, which Isaiah identified as the “haughty Assyrian.” The papal arrogance, which is a subject of Bible prophecy, is recognized by bringing the prophetic characteristics of Babel together with the prophetic characteristics of Babylon for the purpose of identifying and establishing the characteristics of modern Babylon.
Tujja okutunula ku kukozesebwa emirundi esatu kw’okweeyolesa okusatu kwa Babulooni, nga kuliikirirwa Nimuroodi, Nebukadduneeza ne Berushazzaali, ebyo ebiraga amalala g’omusajja ow’ekibi atuula mu yeekaalu ya Katonda ng’alangirira nti ye Katonda, Isaaya gwe yalambulula ng’ “Omwasuli ow’amalala.” Amalala ga Papasi, ag’ensonga mu bubaka obunnabbi bwa Bayibuli, gamanyikibwa nga tugatta obubonero obw’obunnabbi bwa Babeeri wamu n’obw’obunnabbi bwa Babulooni, ku lw’ekigendererwa eky’okulambulula era n’okuteekawo enfaanana za Babulooni ey’emulembe guno.
We will look at the triple application of three manifestations of Elijah as represented by Elijah and John the Baptist which identify “the voice crying in the wilderness” in the last days. The voice crying in the wilderness in the last days represents a specific watchman which is a movement, and identifies a double witness in a movement that has a similar beginning and ending. We are informed that there cannot be a third angel without a first and second, so at one level it is impossible to separate the movement of the first angel from the movement of the third, and both movements are represented by a watchman that was typified by Elijah and John the Baptist.
Tunaalaba okukozesebwa okw’emirundi esatu okw’okulabikako okusatu kwa Eriya, nga kulagiddwa mu Eriya ne Yokaana Omubatiza, okwo okulaga "eddoboozi lya oyo ayogerera mu ddungu" mu nnaku ez’enkomerero. Eddoboozi lya oyo ayogerera mu ddungu mu nnaku ez’enkomerero likiikirira omukuumi omwawufu, nga ye entambula, era liraga obujulizi obubiri mu entambula ey’ettandikwa n’enkomerero ebifaanagana. Tutegerezeddwa nti tewaabeewo malayika ow’okusatu nga tewali ow’okusooka n’ow’okubiri; bwe kityo, ku mutendera gumu tekisoboka okwawula entambula ya malayika ow’okusooka okuva ku ya malayika ow’okusatu, era entambula zombi zikiikirirwa omukuumi eyafaananyizibwa mu Eriya ne Yokaana Omubatiza.
“By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 105.
N’ekalamu n’eddoboozi tulina okulangirira obubaka, nga tulaga ennyiriri yaabyo, n’engeri obunnabbi bwe bukozesebwa ebututuusa ku bubaka bwa Malayika ow’okusatu. Tewabaawo ow’okusatu nga tewali ow’okusooka n’ow’okubiri. Obubaka buno tulina okubuweereza eri ensi yonna mu byawandiiko ne mu njigiriza, nga tulaga mu lunyiriri lw’ebyafaayo eby’obunnabbi ebyabaddewo n’eby’ogenda okubaawo. Obubaka Obulondeddwa, ekitabo eky’okubiri, 105.
We will look at the triple application of three manifestations of the messenger that prepares the way for the Messenger of the Covenant to suddenly come to his temple as represented by John the Baptist and William Miller. The final watchman is a subject of prophecy which is recognized by bringing the prophetic characteristics of John the Baptist and William Miller together to identify the final fulfillment of Malachi chapter three.
Tujja okulaba ku nkozesa esatu z’okulabisibwa okusatu kw’omubaka ateekateeka ekkubo ery’okujja kwa Omubaka w’Endagaano mu yeekaalu ye mu mangu, nga bwe kiyimiririzibwa Yokaana Omubatiza ne William Miller. Omukuumi ow’enkomerero kyogerwako mu bunnabbi, era ategeerekebwa nga tugatta wamu ebiranga eby’obunnabbi bya Yokaana Omubatiza ne William Miller okulambulula okutuukirizibwa okusembayo kwa Malaki essuula esatu.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. Malachi 3:1.
Laba, nja kutuma omubaka wange, aliteekateeka ekkubo mu maaso gange: ne Mukama gwe munoonya alijja mu yeekaalu ye amangu ddala, ye mubaka w’endagaano gwe musanyukira: laba, ajja, bw’ayogera Mukama ow’eggye. Malaki 3:1.
We will look at the triple application of the three manifestations of Islam as represented by the prophetic characteristics of Islam of the first and second woes of Revelation chapters eight and nine, which identify the prophetic characteristics of Islam of the third Woe identified in Revelation chapters ten and eleven.
Tujja kulaba ku nkozesa emirundi esatu ey’okweyolesa okusatu kw’Obusiraamu, nga bwe kulagibwa mu bikula eby’obunnabbi eby’Obusiraamu eby’ekitalo ekisooka n’eky’okubiri eby’Okubikkulirwa essuula munaana n’ey’omwenda, ebiraga ebikula eby’obunnabbi eby’Obusiraamu eby’ekitalo eky’okusatu ekirambikiddwa mu Okubikkulirwa essuula kkumi n’ekkumi n’emu.
We will continue these things in the next article.
Tujja okugenda mu maaso n’ebintu bino mu kiwandiiko ekiddako.
“Allow no one to be brains for you, allow no one to do your thinking, your investigating, and your praying. This is the instruction we need to take to heart today. Many of you are convinced that the precious treasure of the kingdom of God and of Jesus Christ is in the Bible which you hold in your hand. You know that no earthly treasure is attainable without painstaking effort. Why should you expect to understand the treasures of the word of God without diligently searching the Scriptures?
Toganya muntu yenna akulowooza mu kifo kyo, akunoonyereza mu kifo kyo, era n'akusabira mu kifo kyo. Kino kye kiragiro kye tuteekwa okutwalira mu mitima leero. Abangi ku mmwe mukakasa nti obugagga obw'omuwendo ennyo bw'obwakabaka bwa Katonda ne bwa Yesu Kristo buli mu Bayibuli gye mukutte mu mikono gyammwe. Mumanyi nti tewali bugagga bwa ensi bufunibwa nga tewali kaweefube omunyiikivu. Lwaki musuubira okutegeera obugagga bw'Ekigambo kya Katonda nga temunoonya Ebyawandiikibwa n'obunyiikivu?
“It is proper and right to read the Bible; but your duty does not end there; for you are to search its pages for yourselves. The knowledge of God is not to be gained without mental effort, without prayer for wisdom in order that you may separate from the pure grain of truth the chaff with which men and Satan have misrepresented the doctrines of truth. Satan and his confederacy of human agents have endeavored to mix the chaff of error with the wheat of truth. We should diligently seek for the hidden treasure, and seek wisdom from heaven in order to separate human inventions from the divine commands. The Holy Spirit will aid the seeker for great and precious truths which relate to the plan of redemption. I would impress upon all the fact that a casual reading of the Scriptures is not enough. We must search, and this means the doing of all the word implies. As the miner eagerly explores the earth to discover its veins of gold, so you are to explore the word of God for the hidden treasure that Satan has so long sought to hide from man. The Lord says, ‘If any man willeth to do His will, he shall know of the teaching.’ John 7:17.” Fundamentals of Christian Education, 307.
"Kituufu era kirungi okusoma Baibuli; naye obuvunaanyizibwa bwammwe tebumalira awo; kubanga mulina okunoonyereza mu miko gyaayo mmwe bennyini. Okumanya Katonda tekusobola kufunibwa nga temukozezza amagezi, nga temusasaba amagezi, mulyoke muyawule okuva ku mpeke ennongoofu ey'amazima obusagwa abantu ne Setaani bwe bakozesezza okuvuunika enjigiriza z'amazima. Setaani n'abakozi be ab'omu bantu bagezzeeko okugatta obusagwa bw'ensobi n'engano ey'amazima. Twetaaga okunoonya n'obunyiikivu obugagga obukwekeddwa, era tusabe amagezi okuva mu ggulu tulyoke tuyawule ebyo abantu bye bateekateeka okuva ku biragiro bya Katonda. Omwoyo Omutukuvu ajja kuyamba anoonya amazima amanene age'omuwendo agakwata ku nteekateeka y'okununulwa. Njagala nsimbise ku mwenna nti okusomako kyokka Ebyawandiikibwa Ebitukuvu tekimala. Tulina okunoonyereza, era kino kitegeeza okukola byonna ekigambo ekyo kye kitegeeza. Nga omusima bw'atosonda ettaka n'obunyiikivu okuzuula zaabu, bwe mutyo nammwe musonsomole ekigambo kya Katonda okufuna obugagga obukwekeddwa Setaani bwe yagezesezzaako okumukweka eri abantu okumala ebbanga ddene. Mukama agamba, 'Omuntu yenna bw'ayagala okukola okwagala kwe, anategeera enjigiriza.' Yokaana 7:17." Fundamentals of Christian Education, 307.