In the history of the movement of both the first and third angel, the message can be summarized by the second angel’s message.
Mu byafaayo by’entambula y’omulayika ow’olubereberye n’ow’okusatu, obubaka busobola okukubirwa awamu nga bwe bubaka bw’omulayika ow’okubiri.
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 second angel identifies the triple application of prophecy, for those who wish to see. The second angel is presenting a prophetic message, and the message is that Babylon has twice fallen. It identifies Babylon as that “great city” which is identified in chapters seventeen and eighteen as Modern Babylon. Modern Babylon has twice fallen, and her fall was produced because she made all nations “drink of the wrath of her fornication.” Her fornication was accomplished with the kings of the earth. That relationship allowed her to employ the strength of the kings she committed fornication with to carry out her “wrath,” which is the persecution she brings upon God’s faithful people.
Malayika ow'okubiri ategeeza enkozesa esatu y'obunnabbi, eri abo abagala okulaba. Malayika ow'okubiri aleeta obubaka obw'obunnabbi, era obubaka buno bwe nti Babulooni egudde emirundi ebiri. Alaga Babulooni ng'ekibuga ekyo 'ekinene' ekyalambulwa mu ssuula kkumi n'omusanvu ne kkumi n'omunaana nga Babulooni ey'omu biro bino. Babulooni ey'omu biro bino egudde emirundi ebiri, era yagwa kubanga yanywesa amawanga gonna wayini ow'obusungu bw'obwenzi bwayo. Obwenzi bwayo bwakolebwa n'abasekabaka b'ensi. Omukago ogwo gwamukkiriza okukozesa amaanyi g'abasekabaka be yakola nabo obwenzi okutuukiriza 'obusungu' bwe, obwo obuba okubonyaabonya kw'aleetera abantu ba Katonda abeesigwa.
Wine is a doctrine, and the doctrine that she leads all nations to drink of, is the false doctrine that claims that worshipping the sun will produce peace. All nations accept the “mark” of her authority, which is the worship of the sun, as represented by Sunday worship. The acceptance of all nations of that “mark,” is brought about by the power of the United States, but it is done so in the time of the escalating warfare being brought upon planet earth by the third Woe of Islam. The nations accept the “wine” of her wrath, based upon a promise of “peace and safety.”
Wayini ye ennyigiriza, era ennyigiriza gy’akulemberamu amawanga gonna okunywa ku yo, ye ennyigiriza ey’obulimba egamba nti okusinza enjuba kuleeta emirembe. Amawanga gonna gakkiriza "akabonero" k’obuyinza bwe, ak’okusinza enjuba, nga kukiikirirwa mu kusinza ku Ssande. Okukkirizibwa kwa mawanga gonna ku "akabonero" ako kuleetebwa amaanyi ga Amerika, naye kukolebwa mu kiseera ky’entalo ezikyeyongera okweyongera ezireetebwa ku nsi olw’ekikangabwa eky’okusatu kya Buyisiramu. Amawanga gakkiriza "wayini" w’obusungu bwe, nga gyesigamye ku kisuubizo ky’ "emirembe n’obukuumi."
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
Kati wajje ekigambo nti nnategeeza nti New York ejja kusumulukibwa amayengo amanene g’enyanja? Ekyo ssaakyogeddeko. Nnagamba nti, nga ntunuulira ebizimbe ebinene ebyali bigulumizibwa eyo waggulu ku waggulu, nti, ‘Ebifaanaanyi eby’entiisa ki ebiribaawo Mukama bw’anaayimirira okukankanya ensi nnyo! Awo ebigambo eby’Okubikkulirwa 18:1-3 bijja kutuukirira.’ Omutwe ogw’ekkumi n’omunaana gw’Okubikkulirwa gwonna kwe kulabula ku ebigenda okujja ku nsi. Naye sirina musana gw’enjawulo ku by’egenda okujja ku New York, wabula kye mmanyi kwe nti olunaku lumu ebizimbe ebinene ebiri eyo bijja kusuulibwansi ng’amaanyi ga Katonda galibikyusa ne galibitembereza. Mu musana gwe bampa, mmanyi nti okuzikirira kuli mu nsi. Ekigambo kimu okuva eri Mukama, okukwatako kumwe kw’amaanyi ge amanene, ne bino ebizimbe ebinene bigwa. Bijja kubaawo ebifaanaanyi eby’entiisa ebitalyewerezebwa mu birowoozo byaffe. Review and Herald, July 5, 1906.
The second angels’ message was repeated on September 11, 2001, when the great buildings of New York City were thrown down by a touch of God’s hand.
Obubaka obw’okubiri bw’abamalayika bwaddibwamu nga ku 11 Sseputemba 2001, bwe ebizimbe ebinene eby’ekibuga New York byasulibwa wansi olw’okukwatako kwa mukono gwa Katonda.
“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).
Nnabbi agamba nti, ‘Nalaba malayika omulala ng’akka okuva mu ggulu, ng’alina amaanyi amanene; n’ensi ne yaka olw’ekitiibwa kye. N’akaaba nnyo n’eddoboozi ery’amaanyi, ng’agamba nti, Babulooni Enene agudde, agudde, era afuuse ekifo mwe babeerera baddayimooni’ (Okubikkulirwa 18:1, 2). Kino kye ky’obubaka kye kimu ekyaweebwa omulayika ow’okubiri. Babulooni agudde, ‘kubanga yanywesa amawanga gonna omwenge ogw’obusuungu bw’obwenzi bwe’ (Okubikkulirwa 14:8). Omwenge ogwo gwe ki?-Enjigiriza ze ez’obulimba. Yawadde ensi Sabata ey’obulimba mu kifo kya Sabata ey’ekiragiro eky’okuna, era azze ng’addamu okubuulira ekirimba Setaani kye yasooka okugamba Eva mu Edeni—obutafa kwa emeeme obw’obutonde. Ensobi nnyingi ezifanagana nazo azisaasaanyizza nnyo, ‘ng’ayigiriza ebiragiro by’abantu okuba enjigiriza’ (Matayo 15:9).
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘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). And in the loud cry of the third angel’s message a voice is heard 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).” Selected Messages, book 2, 118.
Nga Yesu atandise obuweereza bwe mu lwatu, n’asanirira Yeekaalu ng’agigyamu ebikolwa ebyaswaza obutukuvu bwayo. Mu bikolwa ebyasembayo eby’obuweereza bwe mwalimu okusanirira Yeekaalu omulundi ogwokubiri. Bwe kityo, mu mulimu ogwasembayo ogw’okulabula ensi, amakanisa gaweebwa obuyitibwa bubiri obw’awukana. Obubaka bw’omulayika ow’okubiri bweguno nti, ‘Babulooni agudde, agudde, ekibuga ekyo ekikulu, kubanga yafunyisa amawanga gonna okunywa omwenge ogw’obusungu bw’obwenzi bwayo’ (Okubikkulirwa 14:8). Era mu ddoboozi erigulumivu ery’obubaka bw’omulayika ow’okusatu wawuulirwa eddoboozi okuva mu ggulu nga ligamba nti, ‘Mufulume mu gye, abantu bange, muleme okubeera bagabo mu bibi bye, era muleme okufuna ku bikolimo bye. Kubanga ebibi bye bituuse mu ggulu, era Katonda ajjukidde ebikolwa eby’obukyamu byayo’ (Okubikkulirwa 18:4, 5). Obubaka Obulondeddwa, kitabo 2, 118.
Between September 11, 2001, and the soon-coming Sunday law in the United States, the first three verses of Revelation eighteen are fulfilled, for it is at the Sunday law, that the call out of Babylon begins.
Mu bbanga okuva ku September 11, 2001 okutuuka ku tteeka lya Ssande erijja mangu mu United States, ebyawandiiko ebisatu ebisooka eby’Okubikkulirwa essuula ey’ekkumi n’omunaana bituukirizibwa, kubanga ku tteeka lya Ssande kwe kutandikira okuyita okuva mu Babulooni.
“Revelation 18 points to the time when, as the result of rejecting the threefold warning of Revelation 14:6–12, the church will have fully reached the condition foretold by the second angel, and the people of God still in Babylon will be called upon to separate from her communion. This message is the last that will ever be given to the world; and it will accomplish its work. When those that ‘believed not the truth, but had pleasure in unrighteousness’ (2 Thessalonians 2:12), shall be left to receive strong delusion and to believe a lie, then the light of truth will shine upon all whose hearts are open to receive it, and all the children of the Lord that remain in Babylon will heed the call: ‘Come out of her, My people’ (Revelation 18:4).” The Great Controversy, 389, 390.
Okubikkulirwa 18 kiraga ekiseera we, olw’okugaana okulabula okutatu okw’Okubikkulirwa 14:6-12, ekkanisa eneeba emaze okutuuka ddala ku mbeera omulayika ow’okubiri gye yalagula, era abantu ba Katonda abakyaali mu Babulooni banaayitibwa bawukane okuva mu bwegatte bwayo. Obubaka buno bwe bwa nkomerero obugenda okuweebwa ensi; era bulituukiriza omulimu gwabwo. Bwe abo 'abataakkiriza mazima naye ne basanyukira mu butali butuukirivu' (2 Abatesalonika 2:12) balekerwa okufuna okulimbalimbwa okw’amaanyi ne bakkiriza obulimba, olwo omusana gw’amazima gunaayaka ku bonna abaggudde emyoyo gyabwe okuguwaniriza, era abaana bonna ba Mukama abaasigadde mu Babulooni banaagondera okuyita nti: 'Muvengamu, abantu bange' (Okubikkulirwa 18:4). Empaka Enene, 389, 390.
At the soon-coming Sunday law the former covenant people will receive strong delusion. From September 11, 2001, until the strong delusion is poured out at the Sunday law the second angel’s message is repeated, and the rejection represents the rejection of “the threefold warning of Revelation fourteen, verses six through twelve.” In this sense, the three angels are represented by the message of the second angel. The second angel’s message is Babylon is fallen, is fallen, and the second angel’s message is placed between the first and third message.
Mu tteeka lya Sande erigenda okutuuka amangu, abantu b’endagaano ey’edda balifuna okulimbibwa okunene. Okuva nga September 11, 2001, okutuusa nga okulimbibwa okunene kuyiikiddwa mu kiseera ky’etteeka lya Sande, obubaka bwa malayika ow’okubiri buddamu okulangirirwa, era okugaana kuno kulaga okugaana ‘okulabula okusatu okwa Kubikkulirwa 14:6–12’. Mu ngeri eyo, bamalayika abasatu bakiikirirwa mu bubaka bwa malayika ow’okubiri. Obubaka bwa malayika ow’okubiri bwe buno: Babulooni agudde, agudde; era obubaka bwa malayika ow’okubiri bubeera wakati w’obubaka ogusooka n’ogw’okusatu.
The pronouncement of the first voice in Revelation chapter eighteen, is a repetition of the second angel’s message, but it represents a rejection of all three angels of Revelation fourteen. The second angel’s message represents all three messages, and it possesses the signature of Alpha and Omega, for it was proclaimed in the history of the movement of the first angel, and then will be again in the movement of the third angel. The message identifies that Babylon has twice fallen, and in this prophetic sense it is identifying a “triple application of prophecy.”
Ekilangiriro ky’eddoboozi eryasooka mu Okubikkulirwa essuula ey’ekkumi n’omunaana kye kuddamu obubaka bw’omumalayika ow’okubiri, naye kiyimirira okugaana kwa bamalayika abasatu bonna ab’omu Okubikkulirwa essuula ey’ekkumi n’ena. Obubaka bw’omumalayika ow’okubiri buyimirira obubaka obusatu bwonna, era bulina omukono gw’Alufa ne Omega, kubanga bwalangirirwa mu byafaayo by’entambula y’omumalayika ow’olubereberye, era buliddamu okulangirirwa mu ntambula y’omumalayika ow’okusatu. Obubaka buno bulaga nti Babulooni agudde emirundi ebiri, era mu ngeri y’obunnabbi eno bulaga "enkozesa esatu y’obunnabbi."
The first two times Babylon fell, as represented by Babel and Babylon, represent the final fall of modern Babylon. The twofold pronouncement of Babylon’s fall is bookended by the first and last message of the three angels. The structure of the three angels possesses the signature of Alpha and Omega, for the first message is identified as the “everlasting gospel,” which by definition means it is the eternal gospel, or the same gospel message for all time. The message of the third angel is the gospel message that warns against receiving the mark of the beast, so the first message and the third message, which are the first and the last messages, are the same messages, for both are the gospel.
Emirundi ebiri esooka Babulooni lwe yagwa, nga biragibwa mu Babele ne mu Babulooni, biraga kugwa okwasembayo kwa Babulooni ey’omu biro bino. Okulangirirwa okubiri okw’okugwa kwa Babulooni kuzingirizibwa obubaka obwasooka n’obwasembayo obw’Abamalayika Basatu. Enteekateeka y’Abamalayika Basatu eriko akabonero ka Alfa ne Omega, kubanga obubaka obwasooka buyitibwa "enjiri ey’olubeerera," ekitegeeza nti ye njiri ey’emirembe gyonna, oba obubaka bwa njiri obumu obw’ebiseera byonna. Obubaka bw’omumalayika ow’okusatu bwe bubaka bwa njiri obulabula obutafuna akabonero k’ensolo; kale obubaka obwasooka n’obw’okusatu, ebyo ebiri obwasooka n’obwasembayo, bwebumu, kubanga byombi bya njiri.
Alpha and Omega placed His signature of “Truth” upon the three messages, for the Hebrew word translated as “truth,” was created by the Wonderful Linguist by combining the first, thirteenth and last letters of the Hebrew alphabet. “Thirteen” as a symbol represents rebellion, and it is in the second message that the rebellion of Babylon, as represented by her false doctrines and fornication, is identified. As already noted, the second message also contains the signature of Alpha and Omega, for the message that was proclaimed in Millerite history to announce the opening of the judgment is repeated in the movement of the third angel to identify the close of judgment.
Alufa ne Omega yateeka akasayini ke ‘Mazima’ ku bubaka busatu, kubanga ekigambo mu Lwebbulaniya ekivvunulwa ‘mazima’ kyatondebwa omukugu mu nnimi ow’amagero ng’aggatta wamu ennukuta esooka, ey’ekkumi n’esatu n’ey’enkomerero mu alfabeeti y’Olwebbulaniya. ‘Ekkumi n’esatu’ ng’akabonero liyimirira obujeemu, era mu bubaka obw’okubiri mwe kizuulibwa obujeemu bwa Babulooni, obuyimiririrwa enjigiriza zaayo enkyamu n’obwenzi bwayo. Nga bwe kyakategeezebwa dda, obubaka obw’okubiri nabwo bulimu akasayini ka Alufa ne Omega, kubanga obubaka obwalangirirwa mu byafaayo by’Abamilleriti okulangirira okuggulawo okusala omusango bwe buddirwamu mu lugendo lwa Malaika ow’okusatu okulaga okuggalwa kw’okusala omusango.
The fall of Babel in Genesis chapter eleven, is the first reference of the fall of Babylon, and the witness of Nimrod’s highhanded rebellion contains the signature of the first angel’s message. As demonstrated in previous articles all three messages of the three angels are also located within the first angel. In the message of the first angel the expression, “fear God,” represents the first message, and the expression, “give Him glory,” represents the second angel’s message. The third message is found in the first, when it announces that “the hour of His judgment is come.”
Okugwa kwa Babele mu Olubereberye essuula ey’ekkumi n’emu kwe kwogerwako okusooka ku kugwa kwa Babulooni, era obujulizi bw’okujeemera okw’amalala n’okukambwe kwa Nimuroodi bulimu akabonero k’obubaka bw’omalayika asooka. Bwe kyayolesebwa mu biwandiiko ebyayita, obubaka obusatu bw’abamalayika abasatu nabwo buli mu bubaka bw’omalayika asooka. Mu bubaka bw’omalayika asooka ekigambo, “mutinye Katonda,” kiyimirira obubaka obusooka, ate ekigambo, “muwe ekitiibwa,” kiyimirira obubaka bw’omalayika ow’okubiri. Obubaka obw’okusatu busangibwa mu bwasooka, bwe bulangirira nti, “essaawa ey’okusalira omusango gwe etuuse.”
In Nimrod’s fall, which is the first fall of Babylon, the three steps of the three angels is also identified. It is represented by the expression “go to.”
Mu kugwa kwa Nimrod, okwo kwe kugwa okusooka kwa Babulooni, emitendera esatu gy'abamalayika abasatu era gitegeerekebwa. Kino kiyimirizibwa mu kigambo "go to."
And the whole earth was of one language, and of one speech. And it came to pass, as they journeyed from the east, that they found a plain in the land of Shinar; and they dwelt there. And they said one to another, Go to, let us make brick, and burn them throughly. And they had brick for stone, and slime had they for morter. And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. And the Lord came down to see the city and the tower, which the children of men builded. And the Lord said, Behold, the people is one, and they have all one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do. Go to, let us go down, and there confound their language, that they may not understand one another’s speech. So the Lord scattered them abroad from thence upon the face of all the earth: and they left off to build the city. Therefore is the name of it called Babel; because the Lord did there confound the language of all the earth: and from thence did the Lord scatter them abroad upon the face of all the earth. Genesis 11:1–9.
Era ensi yonna yali n’olulimi olumu n’enjogera emu. Bwe baali batambulira nga bava mu buvanjuba ne basanga ekitundu ekirambirye mu nsi ya Shinar; ne batuula eyo. Ne bagambagana nti, Kale, tukole amatafali, era tugagookye ddala. Ne bakozesa amatafali mu kifo ky’amayinja, era ekiitaani ne bakikozesa ng’emmansa. Ne bagamba nti, Kale, tweyazimbire ekibuga n’omunara, ogw’omutwe gwagwo gutuuke mu ggulu; era twekolere erinnya, tutaleme kusasanyizibwa ku maaso g’ensi yonna. Awo Mukama n’akka okulaba ekibuga n’omunara, abaana b’abantu bye baali bazimba. Mukama n’agamba nti, Laba, abantu bamu, era bonna balina olulimi olumu; era kino kye batandise okukola; kaakano tewali kibajja kubaziyiza ku byebalowoozezza okukola. Kale, ka tukkeeyo eyo, tuyamye olulimi lwabwe, baleme okutegeera enjogera ya munnaabwe. Bw’atyo Mukama n’abasasanya okuva eyo ku maaso g’ensi yonna; ne baleka okuzimba ekibuga. Kyenva erinnya lyakyo lyitibwa Babele; kubanga eyo Mukama we yayamiza olulimi lw’ensi yonna; era okuva eyo Mukama n’abasasanya ku maaso g’ensi yonna. Olubereberye 11:1-9.
The first fall of Babylon, represented as Babel, is expressed in “go to,” three times. The three angels are all represented in the first angel. Daniel chapter one also represents the first angel’s message, and as previously identified in these articles, the three-step testing process of the everlasting gospel is found in step one, when Daniel refused to eat the Babylonian diet, and chose instead to give glory to God. His first test was the test of the first angel who descended in Millerite history on August 11, 1840 with a little book, which John was commanded to eat.
Okugwa okwasooka kwa Babulooni, okulagiddwa nga Babele, kulangirirwa mu bigambo “go to” emirundi esatu. Abamalayika abasatu bonna balagiddwa mu mulayika asooka. Danyeri essuula esooka nayo eraga obubaka bw’omulayika asooka, era, nga bwe kyategeezebwa dda mu biwandiiko bino, enkola y’okukemebwa mu mitendera esatu ey’enjiri ey’olubeerera erabikira mu mutendera ogusooka, lwe Danyeri yeegaana okulya mmere ya Babulooni, n’asalawo okuwa Katonda ekitiibwa. Okukemebwa kwe okusooka kwali kukemebwa kw’omulayika asooka, eyava mu ggulu n’akka mu byafaayo by’aba Millerite nga August 11, 1840, ng’ajja n’ekitabo ekitono, Yokaana kye yalagirirwa okulya.
He was then given a visual test of ten days, which demonstrated a distinction between those who ate the Babylonian diet, and those who, like Daniel, chose to eat pulse. The second test produced two classes, just as did the arrival of the second angel in 1844. That second test was followed by the test at the end of three years, where Nebuchadnezzar manifested his judgment, as represented by the arrival of the third angel on October 22, 1844.
Awo ne bamuwa okukebera endabika okumala ennaku kkumi, okwakalaga enjawulo wakati w’abo abaalyanga emmere y’Ababulooni n’abo, nga Daniyeri, abaasalawo okulya emmere ey’ebimera. Okukemebwa okw’okubiri kwazaalawo ebika bibiri by’abantu, nga n’okujja kwa Malayika ow’okubiri mu 1844 bwe kwakola. Okukemebwa okwo okw’okubiri ne kugobererwa okukemebwa ku nkomerero y’emyaka esatu, mwe Nebukadduneeza yalaga okusala kwe omusango, nga bwe kiyimirizibwa mu kujja kwa Malayika ow’okusatu ku October 22, 1844.
After the flood Noah was instructed to build altars and when doing so he was never to cut or trim the rocks he used, nor was he to use mortar for his altar. The rebel Nimrod used bricks and mortar, counterfeiting the altar of the covenant relationship that had been directed to be employed by those who repopulated the earth. The first “go to” in Nimrod’s testimony represents a “covenant of death” that was formed in rebellion to the first message. The second “go to” represents the construction of a tower (a Church) and a city (a State). The second “go to” in Nimrod’s testimony was the combination of Church and State, which is the fornication of the second angel’s message. The third “go to” represented the judgment of scattering the people and confounding the language.
Oluvannyuma lw’amataba Nuuwa yalagirwa okuzimba ebyoto; era mu kukikola teyateekwa kutema oba kusala amayinja ge yakozesanga, wadde okukozesa obusiba bw’okusibira amayinja wamu ku kyoto kye. Omujeemu Nimuroodi yakozesa amatofali n’obusiba bwabyo, ng’akoppa mu bulimba ekyoto ky’endagaano ey’enkolagana ekyalagirwa okukozesebwa abo abaajjuzanga ensi nate. Ekisooka “Kale, ka…” mu bujulizi bwa Nimuroodi kiyimirira “endagaano ey’okufa” eyatondebwa mu kujeemera obubaka obwasooka. Ekya kubiri “Kale, ka…” kiyimirira okuzimba omunara (Ekkanisa) n’ekibuga (Gavumenti). Ekya kubiri “Kale, ka…” mu bujulizi bwa Nimuroodi kyali okwegatta kwa Ekkanisa ne Gavumenti, kwe kubwenzi okwogerwako mu bubaka bw’omulayika ow’okubiri. Ekya kusatu “Kale, ka…” kyayimirira okusala omusango okw’okusaasaanya abantu n’okutabya ennimi.
The first fall of Babylon typifies the first angel’s message, and the second fall of Babylon in the two manifestations that establish the elements of modern Babylon’s fall, typifies the second angel’s message. It does so for the fall of Babylon as recorded in the book of Daniel represents a beginning and an ending, as does the second angel’s message which is proclaimed in the beginning and ending of Adventism. Sister White specifically identified that the judgment brought upon Belshazzar had been typified by the judgment that was brought upon Nebuchadnezzar.
Okugwa okwasooka kwa Babulooni kufaananyiriza obubaka bw’omulayika ow’olubereberye, ate n’okugwa okw’okubiri kwa Babulooni, mu ngeri ebbiri ez’okweyoleka eziteekawo ebitundu eby’okugwa kwa Babulooni ey’omu kiseera kino, kufaananyiriza obubaka bw’omulayika ow’okubiri. Kikola bwe kityo kubanga okugwa kwa Babulooni, nga bwe kwawandiikibwa mu kitabo kya Danyeri, kulaga entandikwa n’enkomerero; era bwe kityo ne ku bubaka bw’omulayika ow’okubiri obutangazibwa ku ntandikwa ne ku nkomerero y’Obwadiventisiti. Sister White yategeeza mu bulambulukufu nti ensala y’omusango eyaleetebwa eri Belshazzar yali yafaananyiziddwa ensala y’omusango eyaleetebwa eri Nebuchadnezzar.
“To the last ruler of Babylon, as in type to its first, had come the sentence of the divine Watcher: ‘O king, . . . to thee it is spoken; The kingdom is departed from thee.’ Daniel 4:31.” Prophets and Kings, 533.
Eri omufuzi wa Babulooni ow'enkomerero, nga mu kifaananyi bwe gwatuuka ku mufuzi eyasooka, omusango gw'Omukuumi omutukuvu gwatuuka: 'Ai kabaka, . . . gy'oli kwe kugamba; Obwakabaka bwaggiddwawo okuva gy'oli.' Danyeri 4:31. Banabbi n'Abakabaka, 533.
The second fall of Babylon has the signature of Alpha and Omega, as does the second angel’s message. The signature is represented by the fall of the first and the last kings of Babylon. Nebuchadnezzar’s judgment and fall is represented as “seven times,” which is a reference to the “seven times” of Leviticus twenty-six, and the “scattering” in Nimrod’s judgment and fall is also a reference to the “seven times” of Leviticus twenty-six. Belshazzar’s judgment and fall is represented by the fiery letters that add up to twenty-five hundred and twenty, also identifying a reference to the “seven times,” of Leviticus twenty-six.
Okugwa okw’okubiri kwa Babulooni kulina akabonero ka Alpha ne Omega, nga bwe kiri ne mu bubaka bw’omulayika ow’okubiri. Akabonero ako kalagirwa mu kugwa kw’abakabaka abasooka n’ab’enkomerero ba Babulooni. Okusalirwa omusango n’okugwa kwa Nebuchadnezzar kulagirwa nga "emirundi musanvu," ekijjukiza "emirundi musanvu" eza Leviitiko amakumi abiri mu mukaaga; era "okusaasaanyizibwa" mu kusalirwa omusango n’okugwa kwa Nimrod nako kujjukiriza "emirundi musanvu" eza Leviitiko amakumi abiri mu mukaaga. Okusalirwa omusango n’okugwa kwa Belshazzar kulagirwa mu nnukuta ez’omuliro ezibalibwa ne zituuka ku enkumi bbiri n’ebikumi bitaano n’amakumi abiri, nazo nga ziraga okudda ku "emirundi musanvu" eza Leviitiko amakumi abiri mu mukaaga.
A “triple application of prophecy” is established by the first two witnesses that identify and establish the characteristics of the third and final fulfillment. With the three falls of Babylon, the very message that identifies the fall of Babylon, also identifies the rule which the triple application of prophecy is based upon. The first two falls of Babylon identify the prophetic characteristics of the third and final fall.
"Enkozesa emirundi esatu ey'obunnabbi" eteekebwawo abajulirwa babiri abaasooka, abalambulula era abateekawo ebikula by'okutuukirizibwa okw'okusatu era okusembayo. Mu kugwa kwa Babulooni emirundi esatu, obubaka obwennyini obulambulula okugwa kwa Babulooni, era bulambulula n'omulamwa ogwo enkozesa emirundi esatu ey'obunnabbi esinziiraako. Okugwa okubiri okwasooka kwa Babulooni kulambulula ebikula eby'obunnabbi eby'okugwa okw'okusatu era okusembayo.
The Millerite history is repeated to the very letter in the history of Future for America. In Millerite history a compilation of rules which William Miller became familiar with, and employed to establish the framework of truth he used to present the message of the first angel, was a waymark of that history. A “triple application of prophecy” is one of the rules that has been compiled in these last days to establish the framework of truth in which the message of the third angel is identified.
Ebyafaayo bya ba Millerite biddamu mu ngeri emu ddala mu byafaayo bya Future for America. Mu byafaayo bya ba Millerite, olukalala lw’amateeka ge William Miller yamanyirako era n’agakozesa okuteekawo enteekateeka y’amazima gye yakozesa okwanjula obubaka bwa malayika asooka, lwali akabonero akalaga ekkubo mu byafaayo ebyo. “Okukozesebwa okusatu kw’obunnabbi” kye kimu ku mateeka agakung’anyiziddwa mu nnaku zino ez’enkomerero okuteekawo enteekateeka y’amazima mwe butegeerekekera obubaka bwa malayika ow’okusatu.
The three manifestations of Rome, combined with the three manifestations of Babylon’s fall, are closely related, but have distinctions. The whore of Tyre, or Babylon, who commits fornication with the kings of the earth is one flesh with them, but she reigns over those kings as Jezebel reigned over king Ahab. Modern Rome is the beast of Revelation seventeen that the whore of Modern Babylon rides upon and reigns over.
Okulabikamu okusatu kwa Ruumi, nga ku gattiddwa wamu n’okulabikamu okusatu okw’okugwa kwa Babulooni, byekwatagana nnyo, naye birina enjawulo. Omumalaya wa Ttuulo, oba Babulooni, akola obwenzi n’abakabaka b’ensi, ali omubiri gumu nabo, naye afuga abo bakabaka nga Yezebbaali bwe yafugira kabaka Akabu. Ruumi ey’ekiseera kino ye kisolo eky’Okubikkulirwa omutwe ogw’ekkumi n’omusanvu, omumalaya wa Babulooni ey’ekiseera kino kye yeebagala era ky’afugira.
We will continue this study in the next article.
Tujja kugenda mu maaso n’okunoonyereza kuno mu kiwandiiko ekiddako.
“Then my eyes were taken from the glory, and I was pointed to the remnant on the earth. The angel said to them, ‘Will ye shun the seven last plagues? Will ye go to glory and enjoy all that God has prepared for those who love Him and are willing to suffer for His sake? If so, ye must die that ye may live. Get ready, get ready, get ready. Ye must have a greater preparation than ye now have, for the day of the Lord cometh, cruel both with wrath and fierce anger, to lay the land desolate and to destroy the sinners thereof out of it. Sacrifice all to God. Lay all upon His altar—self, property, and all, a living sacrifice. It will take all to enter glory. Lay up for yourselves treasure in heaven, where no thief can approach or rust corrupt. Ye must be partakers of Christ’s sufferings here if ye would be partakers with Him of His glory hereafter.’
Awo amaaso gange ne gaggibwa ku kitiibwa, ne nnalagirwa okulaba abasigaddewo ku nsi. Malayika n’abagamba nti, “Mmwe mulyewala ebibonoobono eby’enkomerero omusanvu? Mugenda mu kitiibwa era ne munyumira mu byonna Katonda bye yategekera abo abamwagala era abakkiriza okubonyaabonyezebwa ku lulwe? Bwe kityo, mulina kufa mulyoke mubeere balamu. Mwetegeke, mwetegeke, mwetegeke. Mulina okubeera n’okutegeka okusinga kwe mulina kaakano, kubanga olunaku lwa Mukama lujja, olubi, olw’obusungu n’ekiruyi ekikambwe, okulyaaza ensi n’okuzikiriza aboonoonyi okuva mu yo. Muwangayo byonna eri Katonda. Mussa ku kyoto kye byonna—mwe bennyini, eby’obugagga byammwe, n’ebirala byonna—ng’ekiweebwayo ekiramu. Kyetaagisa byonna okuyingira mu kitiibwa. Mweterekere mmwe obugagga mu ggulu, awatali omubbi asembera newaakubadde obuwunga obwonoona. Mulina okussaako omugabo mu kubonyaabonyezebwa kwa Kristo wano bwe mwagala okussaako omugabo wamu naye mu kitiibwa kye ekijja.”
“Heaven will be cheap enough, if we obtain it through suffering. We must deny self all along the way, die to self daily, let Jesus alone appear, and keep His glory continually in view. I saw that those who of late have embraced the truth would have to know what it is to suffer for Christ’s sake, that they would have trials to pass through that would be keen and cutting, in order that they may be purified and fitted through suffering to receive the seal of the living God, pass through the time of trouble, see the King in His beauty, and dwell in the presence of God and of pure, holy angels.
Eggulu linaabeera ly’omuwendo mutono ddala, bwe tulifuna okuyita mu kubonaabona. Tulina okwegaana ffe mu kkubo lyonna, tufire eri ffe buli lunaku, tukkirize Yesu yekka alabike, era tukuume ekitiibwa kye nga kiri mu maaso gaffe ennaku zonna. Nnalaba nti abo abaasembayo okukkiriza amazima mu biseera bino banaabanga balina okumanya kye kitegeeza okubonaabona olw’erinnya lya Kristo, nti banaayitamu ebigezo ebiruma nnyo era ebisala, balyoke batukuluzibwe era bategekebwe okuyita mu kubonaabona okufuna ekisannyizo kya Katonda omulamu, bayite mu kiseera ky’obuzibu, balabe Kabaka mu bulungi bwe, era babeere mu maaso ga Katonda n’Abamalayika abayonjo abatukuvu.
“As I saw what we must be in order to inherit glory, and then saw how much Jesus had suffered to obtain for us so rich an inheritance, I prayed that we might be baptized into Christ’s sufferings, that we might not shrink at trials, but bear them with patience and joy, knowing what Jesus had suffered that we through His poverty and sufferings might be made rich. Said the angel, ‘Deny self; ye must step fast.’ Some of us have had time to get the truth and to advance step by step, and every step we have taken has given us strength to take the next. But now time is almost finished, and what we have been years learning, they will have to learn in a few months. They will also have much to unlearn and much to learn again. Those who would not receive the mark of the beast and his image when the decree goes forth, must have decision now to say, Nay, we will not regard the institution of the beast.” Early Writings, 67.
Bwe nnalaba kye kitugwanira okuba tusobole okusikira ekitiibwa, ne ndaba era obunene bw’okubonaabona Yesu kwe yayitamu okutufunira obusika obugagga nnyo, ne nsaba nti tubatizibwe mu kubonaabona kwa Kristo, tut’atye ku kugezebwa, wabula tubyettikke n’obugumiikiriza n’essanyu, nga tumanyi obubonabona Yesu bwe yayitamu, nti ffe olw’obwavu bwe n’okubonaabona kwe tufuuke abagagga. Malayika n’agamba nti, ‘Mwegaane mmwe mwennyini; muteekeddwa okutambulira mangu.’ Abamu ku ffe twafunye ebbanga okufuna amazima era ne tugenda mu maaso katikkana ku katikkana, era buli kaddaala ke twalinnyeko katuwa amaanyi okulinnya ku kagoberera. Naye kati ebbanga liri kumpi okuggwaawo, era ebyo bye twamaze emyaka tuyiga, bo banaateekwa okubyiga mu myezi emitono. Era balina bingi bye balina okwejjamu, era bingi bye balina okuyiga nate. Abo abataagenda kuwaniriza akabonero k’ensolo n’ekifaananyi kyayo nga ekiragiro kifulumye, balina okubeera n’ensala kati okugamba nti, Nedda, tetujja kugondera enteekateeka y’ensolo. Ebyawandiiko Ebyasooka, 67.