The framework of William Miller’s prophetic message was the two desolating powers of paganism followed by papalism, and the framework of Future for America’s prophetic message is the three desolating powers of paganism, followed by papalism, followed by apostate Protestantism, but all being concurrent at the end. A primary prophetic key for Miller’s prophetic understanding was that “the daily” in the book of Daniel was a symbol of paganism, for it established the connection of the two desolating powers which became his framework of prophetic understanding. A primary prophetic key for Future for America’s prophetic understanding is also that “the daily” in the book of Daniel is a symbol of paganism, for the historical fulfillment of paganism established the sequence of events in Daniel eleven verses forty and forty-one, which became the framework of Future for America’s prophetic understanding.
Ensiseko y’obubaka obw’obunnabbi bwa William Miller yali obuyinza bubiri obuzikiriza: obupagani nga bugobererwa obuyinza bwa Papate; ate ensiseko y’obubaka obw’obunnabbi bwa Future for America ye obuyinza busatu obuzikiriza: obupagani, oluvannyuma obuyinza bwa Papate, oluvannyuma ne obuProtestanti obwajeema; naye ku nkomerero byonna biba bikolera wamu. Ekisumuluzo ekikulu eky’obunnabbi ku ntegeera ya Miller kye nti “the daily” ekiri mu kitabo kya Danyeri kyali akabonero k’obupagani, kubanga kyateekawo okukwataganya kw’obuyinza obubiri obuzikiriza, kwe kwafuuka ensiseko y’entegeera ye y’obunnabbi. Ekisumuluzo ekikulu eky’obunnabbi ku ntegeera eya Future for America era kye kino: nti “the daily” ekiri mu kitabo kya Danyeri kikola ng’akabonero k’obupagani, kubanga okutuukirizibwa kw’obupagani mu byafaayo kwateekawo olunyiriri lw’ebintu mu Danyeri 11:40 ne 41, kwe kwafuuka ensiseko y’entegeera y’obunnabbi eya Future for America.
As is always the case with new light, the advancement of the truth unsealed in 1989 at the collapse of the Soviet Union was warred against by many various voices. The resistance brought against the truth invariably produced a clearer understanding of the truth. In those early controversies against the truth found in the last six verses of Daniel eleven, several prophetic rules that are located in the Bible were recognized as essential proofs to support the increase of knowledge that took place when the book of Daniel was unsealed in 1989. We are currently considering one of those rules, which we call “a triple application of prophecy.”
Nga bwe kiba bulijjo bwe wabaawo ekitangaala ekipya, okutambulira mu maaso kw’amazima okwaggulwawo mu 1989 nga Soviet Union egudde, kwalwanyisibwa amaloboozi mangi ag’enjawulo. Obuwakanya obwasimbibwa ku mazima bulijjo bwaleeta okutegeera amazima okweyoleka bulungi okusinga. Mu butakkaanya obwasooka obwawakanya amazima agasangibwa mu lunyiriri mukaaga olw’enkomerero mu Danyeri essuula 11, amateeka ag’enjawulo ag’obunnabbi agasangibwa mu Bayibuli gaategeerwa okuba bujjulizi obw’amaanyi obwetaagisa okunyweza okweyongera okw’okumanya okwaliwo bwe kyaggulwawo ekitabo kya Danyeri mu 1989. Kati tuli mu kukenenya ku limu ku mateeka ago, lye tuyita "okukozesebwa kw’obunnabbi emirundi esatu."
We began by looking at two triple applications that at one level are the same line, but at another level they are different. The first two manifestations of Rome (pagan and papal), establish the third manifestation of Modern Rome. The first two manifestations of Babylon (Babel and Babylon), established the third manifestation of Modern Babylon. Modern Rome is the beast of Revelation seventeen that Modern Babylon rides upon and reigns over. They are as distinct as is a cowboy from his horse, but they also commit spiritual fornication with each other, so at that level they are one. There are two other triple applications of prophecy which possess a similar relationship.
Twatandikidde ku kutunuulira enkozesa ez’emirundi esatu ebbiri, ez’oku mutendera ogumu ziba olunyiriri lumu, naye ku mutendera omulala ne ziyawulamu. Okulabisibwa okubiri okusooka kwa Looma (ey’obupagani n’ey’obwapaapa) kwe kwateekawo okulabisibwa okusatu kwa Looma ey’emulembe guno. Okulabisibwa okubiri okusooka kwa Babulooni (Babeeri ne Babulooni) kwateekawo okulabisibwa okusatu kwa Babulooni ey’emulembe guno. Looma ey’emulembe guno ye ensolo ey’Okubikkulirwa eky’ekkumi n’omusanvu, Babulooni ey’emulembe guno egituulako era ne gifugira. Bawukana ng’omugoba w’embalaasi n’embalaasi ye, naye era bakola obwenzi bw’omwoyo wamu; n’olwekyo ku mutendera ogwo baba kimu. Waliwo n’endala ebbiri ez’enkozesa ez’emirundi esatu ez’obunnabbi ezirina enkolagana efaanagana.
The first two manifestations of Elijah (Elijah and John the Baptist), establish the third Elijah of the last days. Along with that the first two messengers who prepare the way for the Messenger of the Covenant (John the Baptist and William Miller), establish the messenger who prepares the way for the Messenger of the Covenant in the last days. There are three important points to recognize with these two lines of triple applications of prophecy.
Okulabikibwa ebbiri ezasooka eza Eriya (Eriya ne Yokaana Omubatiza) bissaawo Eriya ow’okusatu mu nnaku ez’enkomerero. Era awamu n’ekyo, ababaka ababiri abaasooka abateekateeka ekkubo eri Omubaka w’Endagaano (Yokaana Omubatiza ne William Miller) bassaawo omubaka ateekateeka ekkubo eri Omubaka w’Endagaano mu nnaku ez’enkomerero. Waliwo ebintu bisatu eby’amaanyi ebyetaagisa okumanyibwa ku njuyi zino ebbiri ez’okukozesa obunnabbi mu mirundi esatu.
A first point is that the actual historical representatives of the two lines of triple applications of prophecy are essentially the same historical figures, but their purpose in the two representations are distinctly different. The second point is recognizing what the distinction between the two closely related triple applications of prophecy is. The distinction is that Elijah represents an external work in the last days, and the messenger that prepares the way for the Messenger of the Covenant, represents an internal work in the last days.
Eky’okusooka kye kino nti: abakiikirira ddala mu byafaayo ab’emirongo ebiri gy’enkozesa emirundi esatu egy’obunnabbi, mu butuufu be bantu b’ebyafaayo b’emu; naye ebigendererwa byabwe mu ngeri ebbiri ez’okubakiikiriza byawukana ddala. Eky’okubiri kwe kumanya enjawulo eriri wakati w’enkozesa emirundi esatu ebbiri ez’obunnabbi ezikwatagana ennyo. Enjawulo eri nti Eriya akiikirira omulimu ogw’ebweru mu nnaku ez’enkomerero, ate omubaka ateekateeka ekkubo ery’Omubaka w’Endagaano akiikirira omulimu ogwa munda mu nnaku ez’enkomerero.
The third point to take note of is that Jesus, as Alpha and Omega, identifies the third Elijah, and also the third messenger that prepares the way, with both a first and a last Elijah messenger, and a first and last messenger who prepares the way for the Messenger of the Covenant. The Elijah messenger of the first angel and the Elijah messenger of the third angel make up the third fulfillment of Elijah, and the messenger who prepares the way is represented as the messenger of the movements of both the first and third angels.
Eky’okusatu ekirina okuteekebwako omwoyo kwe kuba nti Yesu, nga ye Alufa ne Omega, alaga Eriya ow’okusatu, era n’omubaka ow’okusatu ategeka ekkubo, ng’abagatta awamu n’omubaka wa Eriya ow’olubereberye n’ow’enkomerero, era n’omubaka ow’olubereberye n’ow’enkomerero ategeka ekkubo erya Mubaka w’Endagaano. Omubaka wa Eriya owa malayika asooka n’omubaka wa Eriya owa malayika ow’okusatu bakola wamu okutuukiriza okw’okusatu kwa Eriya, era omubaka ategeka ekkubo alirabibwa ng’omubaka w’omugendo gwa malayika asooka n’ogwa malayika ow’okusatu.
Elijah the prophet provides an illustration of the last-day confrontation between God’s people and the threefold union of Modern Rome in the confrontation at Mount Carmel.
Eriya nnabbi atuwa ekyokulabirako eky’olutalo lw’ennaku ez’enkomerero wakati w’abantu ba Katonda n’omukago ogutatu ogwa Roma ey’omu mulembe guno, mu mpaka ezali ku Lusozi Karmeli.
Mount Carmel is located in northern Israel, near the Mediterranean coast. It runs roughly northwest to southeast and forms a prominent ridge that extends for about 39 miles (63 kilometers). The Valley of Megiddo, also known as the Jezreel Valley, is located to the southeast of Mount Carmel. Mount Carmel and the Valley of Megiddo are relatively close to each other in terms of distance. The distance between them, in a straight line (as the crow flies), is approximately 20 to 25 miles (32 to 40 kilometers). To the west of Mount Carmel lies the Mediterranean Sea, and to the east of the Valley of Megiddo and the Jezreel Valley lies the Sea of Galilee, also known as Lake Tiberias or the Lake of Kinneret.
Olusozi Kalemeri luli mu bitundu by'obukiikakkono bya Isirayiri, okumpi ku lubalama lw'Ennyanja ya Mediteraniya. Lweyololera okumpi okuva ebugwanjuba-obukiikakkono okutuuka ebuvanjuba-obukiikadde, era lwetwala ng'olugogo olulabika ennyo olweyinikiza okumala mayiro nga 39 (kiromita 63). Ekiwonvu kya Megiddo, ekimanyiddwanso ng'Ekiwonvu kya Yezireeri, kiri ebuvanjuba-obukiikadde bwa Olusozi Kalemeri. Olusozi Kalemeri n'Ekiwonvu kya Megiddo tebyawukana nnyo mu buwanvu. Obuwanvu wakati waabyo, mu lunyiriri olutereevu (nga nnyonyi bw'eyita mu bbanga), buli wa mayiro nga 20 okutuuka ku 25 (kiromita 32 okutuuka ku 40). Ebugwanjuba bwa Olusozi Kalemeri waliwo Ennyanja ya Mediteraniya, ate ebuvanjuba bw'Ekiwonvu kya Megiddo n'Ekiwonvu kya Yezireeri waliwo Ennyanja ya Galiraaya, eyitibwanso Ennyanja ya Tiberiya oba Ennyanja ya Kinnereti.
In the Revelation the battle of Armageddon is identifying the Valley of Megiddo, and inspiration did not want students of prophecy to believe that the book of Revelation was identifying its message in literal terms, so when it identified Armageddon (Megiddo) as Armageddon it used the word “har,” which means mountain to make it clear that the battle was a spiritual representation of the final battle which the dragon, beast and false prophet lead the world to.
Mu Okubikkulirwa, olutalo lw’Alumagedoni lulaga Kiwonvu kya Megido, era Omwoyo teyayagala abayigirizwa b’ebuunnabbi bakkirize nti Ekitabo ky’Okubikkulirwa kyategeeza obubaka bwakyo mu ngeri ya kigambo kyennyini; kyenava, bwe kyayita Megido ‘Alumagedoni’, ne kkozesa ekigambo ‘har’, ekitegeeza ‘olusozi’, okulaga bulambulukufu nti olutalo olwo lwali olufaananyi olw’eby’Omwoyo olw’olutalo olw’enkomerero omusota, ensolo n’annabbi w’obulimba lwe baleeterezaamu ensi.
By identifying Megiddo as Armageddon, John made sure it was not to be understood as a literal geographical location, for Megiddo is a valley and has no mountains. In close proximity is Mount Carmel where Elijah’s confrontation with Ahab and the prophets of Jezebel occurred, thus both Megiddo and Mount Carmel are both illustrations of the final battle of Armageddon.
Bwe yategeeza nti Megido ye Alumagedoni, Yokaana yakakasa nti tekitegeerekebwa ng’ekifo ekya ddala ku mape, kubanga Megido kye kiwonvu era tekirimu nsozi. Okumpi nnyo waliwo Olusozi Kalemeri we Eriya yakwatira empaka ne Akabu n’abannabbi ba Yezeberi; era olw’ensonga eyo, Megido n’Olusozi Kalemeri byombi bifaananyiriza olutalo lw’enkomerero olw’Alumagedoni.
If you were to draw a triangle with Jerusalem, Mount Carmel, and the Valley of Megiddo, Jerusalem would be situated to the southeast corner of that triangle, with Mount Carmel to the northwest and the Valley of Megiddo to the northeast. The area that symbolically represents the battle of Armageddon is bordered by two seas, and the king of the north (the whore of Modern Babylon) comes to his end between the seas and the glorious holy mountain. And at that time human probation closes.
Bwe wandikuba akasatusatu nga kagattibwa Yerusaalemi, Olusozi Karameli, n’Ekiwonvu kya Megido, Yerusaalemi yandibadde mu kitundu ky’ebuvanjuba ery’amaserengeta ekya akasatusatu ako, Olusozi Karameli mu kitundu ky’ebugwanjuba ery’amambuka, ate Ekiwonvu kya Megido mu kitundu ky’ebuvanjuba ery’amambuka. Ekifo ekiraga mu kifaananyi olutalo lwa Alumagedoni kyetooloddwa ennynanja bbiri, era kabaka w’amambuka (omwenzi wa Babulooni ey’amulembe guno) atuuka ku nkomerero ye wakati w’ennyanja n’olusozi olutukuvu olw’ekitiibwa. Era mu kiseera ekyo ekiseera ky’okugezesa kw’abantu kiggalibwa.
But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. 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 11:44–12:1.
Naye amawulire okuva mu Buvanjuba n’okuva mu Mambuka ganaamweraliikiriza; kyeyava aligenda n’obusungu bungi okuzikiriza, era n’okumalawo ddala abangi. Alisimba eweema z’ekisulo kye eky’obwakabaka wakati w’ennyanja zombi, ku lusozi olutukuvu olw’ekitiibwa; naye alituuka ku nkomerero ye, so tewali ajja kumuyamba. Era mu kiseera ekyo Mikaeri aliyimirira, omulangira omukulu ayimirira olw’abaana b’abantu bo; era walibaawo ekiseera eky’okutawaana, nga tekibangawo kuva lwe wabaawo eggwanga okutuusa ku kiseera ekyo; era mu kiseera ekyo abantu bo balirokoka, buli omu anaasangibwa ng’awandiikiddwa mu kitabo. Danyeri 11:44-12:1.
The triple application of Elijah represents the external confrontation of God’s people with the king of the north, who is the head of the threefold union of the dragon, the beast and the false prophet that leads the world to Armageddon. Elijah’s three enemies that typified the threefold union were Ahab, who was the king of the ten northern tribes representing the ten kings of Revelation seventeen, who commit fornication with the whore of Babylon, and who agree to give their kingdom to the whore for “one hour”, which is “the hour” of the Sunday law crisis. The whore of Babylon was represented by Jezebel, and Jezebel’s prophets of Baal and the priests of the grove represent the false prophet.
Okukozesebwa okusatu okw’Eriya kuyimirira okusoomoozana okw’ebweru okw’abantu ba Katonda ne Kabaka w’Obukiika obwa Kkono, ng’oyo omutwe gw’okwegatta okusatu kw’ennyoka, ensolo ne nnabbi w’obulimba okuleeta ensi ewa Alumagedoni. Abalabe basatu ba Eriya abaayimirira ng’ekifaananyi ky’okwegatta okusatu baali Akabu, eyali kabaka w’ebika ekkumi eby’Obukiika obwa Kkono, nga ayimirira bakabaka ekkumi ab’Okubikkulirwa ekkumi n’omusanvu, abakola obwenzi n’omukyala omwenzi wa Babulooni, era abakkiriziganya okuleka obwakabaka bwabwe nga buli mu buyinza bw’omukyala omwenzi okumala “essawa emu”, “essawa” ey’obuyinike bw’etteeka lya Sande. Omukyala omwenzi wa Babulooni yayimirirwanga Yezabele, era bannabbi ba Baali ba Yezabele n’abakabona b’ekikondo bayimirira nnabbi w’obulimba.
The Sunday law crisis begins with the soon-coming Sunday law in the United States and ends when Michael stands up. When that Sunday law arrives the second voice of Revelation chapter eighteen, calls God’s other flock out of Babylon. The period of time from the call out of Babylon until the close of probation is the period of the judgment of the whore of Babylon. It is also the period of time when the Holy Spirit is poured out without measure. It is the “hour,” that the ten kings agree to co-rule with the whore of Tyre, who is no longer forgotten. It is the “hour,” of the great “earthquake” of Revelation eleven, when the one hundred and forty-four thousand are lifted up as an ensign.
Ekikangabwa ky’etteeka lya Ssande kitandika n’etteeka lya Ssande erigenda okuteekebwawo mu bwangu mu Amerika, era ne kiggwa Mikaeri bw’anaayimirira. Eryo etteeka lya Ssande bwe lifika, eddoboozi ery’okubiri ery’Okubikkulirwa omutwe ogw’ekkumi n’omunaana liyita endiga endala za Katonda okuva mu Babulooni. Ekiseera okuva ku kuyitibwa okuva mu Babulooni okutuuka ku kuggwaawo kw’ekiseera eky’okugezesa kye kiseera ky’okusalirwa omusango kw’omukazi omwenzi owa Babulooni. Era kye kiseera Omwoyo Omutukuvu lw’afukibwa nga tewali kipimo. Ye “ssaawa” bakabaka kkumi gye bakkirizamu okufuga wamu n’omukazi omwenzi owa Ttuulo, atakyerabirwa. Ye “ssaawa” y’ekikankano ekikulu eky’Okubikkulirwa omutwe ogw’ekkumi n’emu, nga 144,000 bayimusibwa ng’akabonero.
And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come. Revelation 18:9, 10.
Era bakabaka b’ensi, abaakozanga naye obwenzi era nga babeeranga naye mu buggaga, balimukungubagira era ne bamukaabirira, bwe baliraba omukka ogw’okwokebwa kwe, nga bayimiridde wala olw’entiisa y’okubonerezebwa kwe, nga boogera nti, Zikika, zikika, ggwe kibuga ekikulu Babulooni, ekibuga eky’amaanyi! Kubanga mu ssaawa emu okusalirwa kwo omusango kwatuuse. Okubikkulirwa 18:9, 10.
Just as John identified Megiddo as the mountain (“har”) of Megiddo to identify a spiritual and not a literal truth, the judgment of the whore of Babylon and Tyre is identified as occurring during the “hour,” and also in a “day.”
Nga Yokaana bwe yalaga Megiddo ng’omusozi ("har") ogwa Megiddo okulaga amazima ag’eby’omwoyo so ssi amazima ag’ennukuta, okusalirwa omusango kw’omukyala omwenzi owa Babulooni n’ey’e Ttuulo kulagiddwa nga kubaawo mu "ssaawa," era ate ne mu "lunaku".
Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. Revelation 18:8.
Kale ebikolimo bye binaamutuukako mu lunaku lumu, okufa, n’okulirira, n’enjala; era anaayokebwa ddala mu muliro: kubanga Mukama Katonda ow’amaanyi amusalira omusango. Okubikkulirwa 18:8.
After October 22, 1844 prophetic time is no longer to be applied prophetically and the judgment of the papal power is therefore represented as occurring in an “hour,” and also as in a “day.” The “hour” of her judgment is the prophetic period from the Sunday law in the United States until probation closes. It is important to mark this period when considering the Elijah of the last days, for Elijah’s battle of Mount Carmel follows the internal testing of God’s people of the last days, and the testing period for both the church and the world contain the same prophetic beginnings and endings.
Oluvannyuma lwa October 22, 1844, ebbanga ery’obunnabbi tekyongera kukozesebwa mu ngeri ey’obunnabbi, era okusalirwa omusango kw’obuyinza obw’Obwakapapa kuyimirizibwa ng’okubaawo mu “ssaawa,” era n’omu “lunaku.” “Ssaawa” ey’omusango gwabwo ye bbanga ery’obunnabbi okuva ku Eteeka lya Ssande mu United States okutuusa ekiseera ky’okugezesebwa lwe kiggwaawo. Kikulu nnyo okukitegeera ekiseera kino nga tulowooza ku Eriya w’ebiro eby’enkomerero, kubanga olutalo lwa Eriya ku Lusozi Kalumero luddirira okugezebwa okw’omunda kw’abantu ba Katonda b’ebiro eby’enkomerero, era ekiseera ky’okugezebwa eky’ekkanisa n’ensi byombi kirina emitandikwa n’enkomerero eby’obunnabbi ebimu.
The two voices of Revelation eighteen, represent two distinct calls to two churches. The first church is the one hundred and forty-four thousand of Revelation chapter seven, and the second church that is called is the great multitude of Revelation chapter seven. The call to the one hundred and forty-four thousand is made while the Holy Spirit is being poured out in measure, and the call to the great multitude is made when the Holy Spirit is being poured out without measure.
Amaloboozi abiri ag’Okubikkulirwa essuula 18 galaga obuyitizo bubiri obw’enjawulo eri makanisa abiri. Ekkanisa esooka ye abo 144,000 ab’Okubikkulirwa essuula 7, ate ekkanisa ey’okubiri eyayitibwa ye ekibiina ekinene ekyogerwako mu Okubikkulirwa essuula 7. Okuyita abo 144,000 kukolebwa mu kiseera nga Omwoyo Omutukuvu afukibwa mu kipimo, ate okuyita ekibiina ekinene kukolebwa mu kiseera nga Omwoyo Omutukuvu afukibwa butaaliiko kipimo.
“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 obuyinza bungi; n’ensi n’ayaka n’ekitiibwa kye. Era n’akaaba n’eddoboozi ery’amaanyi nnyo, ng’agamba nti, Babironi omukulu agudde, agudde, era afuuse ekifo eky’okubeerangamu badayimooni’ (Okubikkulirwa 18:1, 2). Kino kye kye kimu n’obubaka bwe yawa malayika ow’okubiri. Babironi agudde, ‘kubanga yanywesa amawanga gonna omwenge ogw’obusungu gw’obwenzi bwe’ (Okubikkulirwa 14:8). Omwenge ogwo gwe ki?—Enjigiriza ze ez’obulimba. Awaadde ensi Sabaata ey’obulimba mu kifo kya Sabaata ey’ekiragiro eky’okuna, era azizzaamu ekikyamu Setaani kye yasooka okugamba Eva mu Edeni—obutafa obw’omwoyo obw’obutonde. Ebikyamu bingi ebifaanagana nabyo abisasaanyizza nnyo, “ng’ayigiriza ebiragiro by’abantu ng’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.
The mighty angel came down in fulfillment of Revelation chapter eighteen, when the great buildings of New York City were brought down on September 11, 2001, with the arrival of the “east wind” of Islam. He then cried “mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils.” And then in verse four another voice “is heard from heaven saying, ‘Come out of her, my people.’” Those two voices are “two distinct calls made to the churches.” The two distinct churches of God in the last days are identified as the one hundred and forty-four thousand and the great multitude.
Malayika ow’amaanyi ennyo yava mu ggulu n’akka mu kutuukiriza Okubikkulirwa essuula ey’ekkumin’omunaana, mu kiseera weebizimbe ebikulu eby’e New York City byagibwawo ku Septemba 11, 2001, nga “omuyaga ogw’ebuvanjuba” ogw’Obusiraamu gutuuse. Awo n’ayogerera waggulu n’eddoboozi ery’amaanyi nnyo, ng’agamba nti, “Babulooni omukulu agudde, agudde, era afuuse ekifo eky’okubeeramu kwa baddayimooni.” Ate mu olunyiriri olw’okuna wawulirwa eddoboozi eddala nga liva mu ggulu nga ligamba nti, ‘Muvvemu gy’ali, mmwe abantu bange.’ Amaloboozi ago abiri ge “obuyitibwa bubiri obw’enjawulo obuvudde eri amakanisa.” Amakanisa ga Katonda abiri ag’enjawulo mu nnaku ez’enkomerero gamanyiddwa nga 144,000 ne ekibiina ekinene ekitali kuwera.
The testing period for the one hundred and forty-four thousand begins with Islam of the third Woe, which Isaiah identifies as the “day of the east wind.” That testing period ends with the soon-coming Sunday law in the United States and the enforcement of the mark of the beast. The beast is the counterfeit king of the north, the head of modern Babylon. Babylon is the lion in Daniel chapter seven, and the disobedient prophet from Judah, who represents Laodicean Adventism, that dies in the period that begins with the “ass” of Islam (September 11, 2001), and ends with the “lion,” (Modern Babylon).
Ekiseera eky’okugezebwa ky’abo 144,000 kitandika ne Isilamu ey’ennaku ey’okusatu, nga Isaaya agitegeeza nga ‘olunaku lw’empewo ey’ebbuvanjuba’. Ekiseera ekyo eky’okugezebwa kiggwa n’etteeka lya Sande erijja amangu mu United States n’okukakasibwa kw’akabonero k’ensolo. Ensolo ye kabaka w’obukiikakkono ow’eky’obulimba, omutwe gwa Babulooni ey’omulembe guno. Babulooni ye mpologoma mu Danyeri essuula ey’omusanvu, era nnabbi atagondera ava e Yuda, akiikirira Abadiventisti ba Laodikea, afa mu kiseera ekitandika n’endogoyi ya Isilamu (September 11, 2001), ne kiggwa ku ‘mpologoma’ (Babulooni ya leero).
In the period of time represented as “the tomb” of the disobedient prophet of Laodicean Adventism, the latter rain is measured out, as a distinct call is made to the church of the one hundred and forty-four thousand. When that period ends, at the “hour” of the “great earthquake”, representing the Sunday law in the United States; the period of the second voice of Revelation eighteen, arrives with the implementation of the mark of the beast, which is the mark of the king of the north. At the same time Islam of the third Woe is used to bring a progressive escalating judgment upon an apostate world. The message proclaimed by the “ensign” of the one hundred and forty-four thousand during that second distinct call to the church of the “great multitude” identifies the “mark” of the “king of the north”, and the role of Islam of the third Woe, represented as the “children of the east”.
Mu kiseera ekiragibwa nga "entaana" ey'omunabbi atagondera ow'obuAdiventisi obw'e Lawodikiya, enkuba ey'oluvannyuma empimibwa, era ng'okuyita okwawukana ddala kukolebwa eri ekkanisa y'aba 144,000. Bwe kivaawo, mu "sawa" ey'"ekikankano ekinene", ekiraga etteeka lya Sande mu Amerika; ekiseera ky'eddoboozi ery'okubiri ery'Okubikkulirwa 18 kituuka, nga watekeddwa mu nkola akabonero k'ensolo, ke kabonero ka kabaka w'obukiikakkono. Mu kiseera kye kimu, Isilamu ey'Woe ey'okusatu ekozesebwa okuleeta okusala omusango okwongera okweyongera ku nsi eyajeemu. Obubaka obulangirirwa "ekibendera" ky'aba 144,000 mu kuyita okwo okwa bbiri okwawukana ddala eri ekkanisa eya "ekibiina ekinene" bulambulula "akabonero" aka "kabaka w'obukiikakkono", n'omulimu gwa Isilamu ey'Woe ey'okusatu, abakiikirirwa nga "abaana b'obuvanjuba".
The message that enrages the papal power in verse forty-four of Daniel chapter eleven, and the message that initiates the final papal bloodbath, is represented as “tidings out of the east” (Islam) and “the north” (the mark of the beast). In that period, as with the previous period, Islam of the “east wind” brings judgment upon the United States to begin the period, and the period ends when the king of the north comes to his end, “between the seas and the glorious holy mountain”, in the valley of Megiddo and the Mount at Carmel.
Obubaka obusunguwaza obuyinza bw’obwapapa mu Daniyeri essuula kkumi n’emu, ekitundu eky’amakumi ana mu nnya, era n’obubaka obutandika okuyiwa omusaayi okusembayo okw’obwapapa, buyimirizibwa ng’ ‘ebiwulire ebivudde ebuvanjuba’ (Obusiraamu) n’ ‘ebivudde ebukiikakkono’ (akabonero k’ensolo). Mu kiseera ekyo, nga bwe kyali mu kiseera ekyayita, Obusiraamu bw’ ‘empewo ey’ebuvanjuba’ buleeta okusala omusango eri Amerika okutandika ekiseera, era ekiseera kiggwaawo nga kabaka ow’Obukiikakkono atuuka ku nkomerero ye, ‘mu wakati w’ennyanja n’olusozi olutukuvu olw’ekitiibwa’, mu kiwonvu kya Megido n’Olusozi e Kalemeri.
The judgment period for modern Babylon that represents her deathbed (tomb), begins with the symbol of the east and ends with the symbol of the north, just as the deathbed for the disobedient Laodicean prophet ended in the first distinct call to the churches. The tomb (deathbed) that both the lying prophet of Bethel and the disobedient prophet of Judah are buried in is represented between an “ass” and a “lion”.
Ebbanga ly'okusalirwa omusango erya Babulooni ya leero, eriyimirira ng'ekitanda kye eky'okufa (ntaana), litandika n'akabonero k'ebuvanjuba era liggwawo ku kabonero k'obukiika obwa kkono, nga bwe kyali ku kitanda eky'okufa ky'onnabbi wa Laodikiya atagondera ekyaggwawo mu kuyita okwasooka okutegeerekeka obulungi eri amakanisa. Ntaana (ekitanda eky'okufa) mwe baziikibwa bombi nnabbi ow'obulimba owa Beseri ne nnabbi atagondera owa Yuda, eragibwa ng'eri wakati wa "ennyumbu" ne "empologoma".
Elijah represents God’s last day people who were confronted with a threefold enemy represented by Ahab, Jezebel and Jezebel’s prophets. Jezebel is the symbol of the papal power in the fourth church of Thyatira, and her prophets at Carmel were represented by the prophets of Baal and the priests of the grove. Baal represents a male deity and the priests of the grove represented Ashtaroth, a female deity, thus Jezebel’s false prophets consisted of male and female, representing the combination of Church and State that is represented by the image of the beast in the book of Revelation.
Eriya ayimirira abantu ba Katonda ab’omu nnaku ez’enkomerero abaasisinkana abalabe abasatu abalabirwamu Akabu, Yezeberi n’abannabbi ba Yezeberi. Yezeberi ayimirira obuyinza bwa Papa mu kkanisa ey’okuna eya Tayatira, era bannabbi be ku Kalume baalabirwamu bannabbi ba Baali n’abakabona b’ekibira. Baali ayimirira katonda w’obusaajja, ate abakabona b’ekibira baalabirwamu Astaroti, katondakazi; bwe kityo bannabbi ab’obulimba ba Yezeberi baabanga ku bika byombi, abasajja n’abakazi, nga balaga okwegatta kw’Ekkanisa ne Gavumenti, era okwegatta kuno kulabirwamu ekifananyi ky’ensolo mu Kitabo ky’Okubikkulirwa.
It is the United States that first erects an image of the beast in the United States and thereafter in the world, and it is the United States that is the false prophet of the threefold union. Ahab, the king of the ten tribes, represents the ten kings of Revelation seventeen, that is the dragon, and Jezebel is the beast. Elijah was in confrontation with the threefold union of Modern Babylon, at Mount Carmel, where the whore of Babylon comes to her end with none to help. The triple application of Elijah represents the external confrontation which is brought against God’s last-day people, and Elijah represents the prophet that is in direct confrontation with those three powers.
Ye Amerika esooka okuyimya ekifaananyi ky’ensolo mu Amerika, era oluvannyuma mu nsi yonna; era Amerika ye nnabbi w’obulimba mu mwegatte ogw’obusatu. Akabu, kabaka w’ebika kkumi, ayimirira abakabaka kkumi ab’Okubikkulirwa 17, okwo kwe kumanyibwa ng’omusota omunene, ate Yezebali ye nsolo. Eriya yali mu kulwanagana n’omwegatte ogw’obusatu ogwa Babulooni y’amazuuno, ku Lusozi Karmeli, aw’ali omwenzi wa Babulooni gy’atuukira ku nkomerero ye nga tewali amuyamba. Okukozesebwa mu ngeri essatu kwa Eriya kulaga okulwanagana okw’ebweru okuleetebwa ku bantu ba Katonda ab’ennaku ez’enkomerero, ate Eriya ayimirira nnabbi ali mu kulwanagana okutereera n’obuyinza busatu obwo.
An important element of Elijah’s story is the “rain,” which represents the latter rain that is poured out in the history of the confrontation. Leading up to the confrontation at Mount Carmel, Elijah has plainly stated that there would be no rain, except at his word. The period that leads up to the “hour” of Jezebel’s judgment is the period represented by the first distinct “voice” given to the churches. That “voice” arrived on September 11, 2001, and in that period the “rain” was only “measured”, and in that period, there were two competing latter rain messages that were involved with Habakkuk’s debate. One was the counterfeit message of weeping for Tammuz, that represented a “peace and safety message”, and the other was the true message of the third Woe of Islam.
Ekintu eky’amaanyi mu byafaayo bya Eriya ye "enkuba", nga kino kiraga "enkuba ey’oluvannyuma" efukibwa mu byafaayo by’okuttunka. Nga tugenda okutuuka ku kutunka ku Mount Carmel, Eriya yalangirira mu lwatu nti tewali nkuba egenda okutonnya wabula nga bw’anaagamba ye. Ekiseera ekitambuza okutuuka ku "ssaawa" y’okusaliramu omusango kwa Yezabele kye kiseera ekikirizibwa eddoboozi eryasooka eriyawukana obulungi eryaweebwa amakanisa. Eddoboozi eryo lyatuuka nga September 11, 2001, era mu kiseera ekyo "enkuba" yali "eyipimiddwa" yokka, era mu kiseera ekyo waaliwo obubaka bubiri obw’enkuba ey’oluvannyuma obwapikisananga, nga bweyingiza mu mpaka za Abakkuku. Omu ku bwo gwali obubaka obw’ekiwemu obw’okukaabirira Tamuzu, obwalaga "obubaka bw’emirembe n’obutebenkevu", ate omulala gwali obubaka obw’amazima bw’akabi akasatu aka Buyisiramu.
The true “latter rain” message was based upon the role of Islam of the third Woe. That message originated at one source (which was Future for America), and the two messages contended for supremacy until history confirmed the validity of the true message, and also confirmed the foolishness of a “peace and safety” message in such a time as this.
Obubaka obw'amazima obwa 'enkuba ey'oluvannyuma' bwasigamizibwa ku mulimu gw'Obuyisiramu mu zzaake ey'okusatu. Obubaka obwo bwava ku nsibuko emu (nga ensibuko eyo ye Future for America), era obubaka bubiri bulwanira obukulu okutuusa nga ebyafaayo byakakasa obutuufu bw'obubaka obw'amazima, era ne byakakasa n'obusirusiru bw'obubaka bwa 'emirembe n'obutebenkevu' mu kiseera kino.
“The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.
Obunnabbi bwa Danyeri ne bwa Yokaana busaanidde okutegeerwa. Obunnabbi buno bubiri buyambagana okunnyonnyola. Buwa ensi amazima ge buli muntu asaanidde okutegeera. Obunnabbi buno busaanidde okubeera ng’obujulizi mu nsi. Olw’okutuukirizibwa kwabwo mu nnaku zino ez’enkomerero, bujja okunnyonnyola bwe bwenyini. Kress Collection, 105.
The first fulfillment of Elijah in the triple application of Elijah, is confirmed by the second Elijah, who Jesus identified as John the Baptist. Together those two witnesses establish the third Elijah.
Okutuukirizibwa okusooka kwa Eriya mu nkozesa emirundi esatu eya Eriya kukakasibwa Eriya ow’okubiri, Yesu gwe yalambulula nti ye Yokaana Omubatiza. Wamu, abo bajuulizi bombi bateekawo Eriya ow’okusatu.
And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings’ houses. But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he. And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force. For all the prophets and the law prophesied until John. And if ye will receive it, this is Elias, which was for to come. He that hath ears to hear, let him hear. Matthew 11:7–15.
Bwe baali nga bagenda, Yesu n’atandika okwogera eri ebibiina ku Yokaana nti, Mwavaayo mu ddungu okulaba ki? Omuyenje ogukankanyizibwa empewo? Naye mwavaayo okulaba ki? Omusajja ayambadde ebyambalo ebiwumu? Laba, abo abayambala ebyambalo ebiwumu bali mu nnyumba z’abakabaka. Naye mwavaayo okulaba ki? Nnabbi? Weewaawo, mbagamba nti, era asukka ku nnabbi. Kubanga ono ye oyo eyawandiikirwako nti, Laba, ntuma omubaka wange mu maaso go, anategekera ekkubo lyo mu maaso go. Ddala ddala mbagamba nti, mu abo abazaalibwa abakazi tewavuddewo omukulu okusinga Yokaana Omubatiza; naye n’oyo omuto mu bwakabaka obw’eggulu amusinga. Okuva ku nnaku za Yokaana Omubatiza okutuusa kaakano, obwakabaka obw’eggulu buyingirwamu n’amaanyi, era ab’amaanyi babutwala na maanyi. Kubanga bannabbi bonna n’etteeka baalagula okutuusa ku Yokaana. Era bwe munaakikkiriza, ono ye Eriya eyali agenda okujja. Ali n’amatu okuwulira, awulire. Matayo 11:7-15.
We will continue this study in the next article.
Tujja kugenda mu maaso n’okunoonyereza kuno mu kiwandiiko ekiddako.
“Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords. Soon every man is to be judged for the deeds done in the body. The hour of God’s judgment has come, and upon the members of His church on earth rests the solemn responsibility of giving warning to those who are standing as it were on the very brink of eternal ruin. To every human being in the wide world who will give heed must be made plain the principles at stake in the great controversy being waged, principles upon which hang the destinies of all mankind.
Leero, mu mwoyo n’amaanyi ga Eriya n’aga Yokaana Omubatiza, ababaka abalondebwa Katonda bayita ensi eyolekedde okusala omusango okussaamu omutima ku bintu ebikulu era eby’amaanyi ebigenda okutuuka mu bbanga ttono, ebikwatagana n’essaawa ezisembayo z’ekiseera eky’okugezebwa n’okulabika kwa Kristo Yesu ng’Kabaka w’abakabaka era Omwami w’abami. Mu bbanga ttono buli muntu alisalirwa omusango olw’ebikolwa bye yakola mu mubiri. Essaawa y’omusango gwa Katonda etuuse, era ku bammemba b’ekkanisa ye abali ku nsi kutudde obuvunaanyizibwa obw’obukulu n’obw’amaanyi obw’okulabula abo nga bali ku lubalama ddala lw’okuzikirira okutaggwaawo. Eri buli muntu mu nsi yonna agenda okuwa amatu kigwanira okutegeezebwa bulungi emisingi egy’ensonga egiri mu lutalo olukulu olugenda mu maaso, emisingi mwe z’esinziira enkomerero z’abantu bonna.
“In these final hours of probation for the sons of men, when the fate of every soul is so soon to be decided forever, the Lord of heaven and earth expects His church to arouse to action as never before. Those who have been made free in Christ through a knowledge of precious truth, are regarded by the Lord Jesus as His chosen ones, favored above all other people on the face of the earth; and He is counting on them to show forth the praises of Him who hath called them out of darkness into marvelous light. The blessings which are so liberally bestowed are to be communicated to others. The good news of salvation is to go to every nation, kindred, tongue, and people.
Mu ssaawa z’enkomerero z’ekiseera eky’okugezesa eri abaana b’abantu, nga eby’omu maaso by’omwoyo buli gumu bigenda okusalibwako emirembe gyonna mu bwangu, Mukama w’eggulu n’ensi asuubira ekkanisa ye okuzuukuka n’okuddukira mu nkola nga tekibaddeko. Abo abafuniddwa eddembe mu Kristo olw’okumanya amazima ag’omuwendo ennyo, babalibwa Mukama Yesu nga balondedwa be, abakkiriddwa ekisa okusinga abantu abalala bonna ku maaso g’ensi; era yeebalira ku bo okulaga ettendo lya oyo eyabayita okuva mu kizikiza n’abayingiza mu kitangaala kye eky’ekitalo. Emikisa egyiwa mu bukunjufu bungi gityo, gilina okugabibwa eri abalala. Amawulire amalungi ag’obulokozi galina okugenda eri amawanga gonna, ebika byonna, ennimi zonna, n’abantu bonna.
“In the visions of the prophets of old the Lord of glory was represented as bestowing special light upon His church in the days of darkness and unbelief preceding His second coming. As the Sun of Righteousness, He was to arise upon His church, ‘with healing in His wings.’ Malachi 4:2. And from every true disciple was to be diffused an influence for life, courage, helpfulness, and true healing.
Mu ebyolesebwa bya bannabbi ab’edda, Mukama ow’ekitiibwa yalabirwanga ng’awa Kanisa lye ekitangaala eky’enjawulo mu nnaku z’ekizikiza n’okutakkiriza ezibanjirira Okujja kwe okw’okubiri. Nga Enjuba ey’Obutuukirivu, yalina okusirika ku Kanisa lye, ‘ng’alina okuwonyesa mu biwawaatiro bye.’ Malaki 4:2. Era okuva mu buli muyigirizwa omutuufu wandivuddeko okusaasaana obuyinza obuleeta obulamu, obuvumu, obuyambi, n’okuwonyesa okw’amazima.
“The coming of Christ will take place in the darkest period of this earth’s history. The days of Noah and of Lot picture the condition of the world just before the coming of the Son of man. The Scriptures, pointing forward to this time, declare that Satan will work with all power and ‘with all deceivableness of unrighteousness.’ 2 Thessalonians 2:9, 10. His working is plainly revealed by the rapidly increasing darkness, the multitudinous errors, heresies, and delusions of these last days. Not only is Satan leading the world captive, but his deceptions are leavening the professed churches of our Lord Jesus Christ. The great apostasy will develop into darkness deep as midnight. To God’s people it will be a night of trial, a night of weeping, a night of persecution for the truth’s sake. But out of that night of darkness God’s light will shine.” Prophets and Kings, 716, 717.
Okujja kwa Kristo kujja kubaawo mu kiseera eky’ekizikiza ennyo mu byafaayo by’ensi eno. Ennaku za Nuuwa n’eza Lutti ziraga embeera y’ensi nga yaakubanga Omwana w’omuntu ajja. Ebyawandiikibwa Ebitukuvu, nga byolekera ebiseera bino, bigamba nti Setaani ajja okukolera n’amaanyi gonna era “n’okulimbisa kwonna kw’obutali butuukirivu.” 2 Abatesalonika 2:9,10. Okukolera kwe kulabikira ddala mu kweyongera mangu kw’ekizikiza, mu nsobi nnyingi, enjigiriza ezikyamu, n’okulimbibwa kw’ennaku zino ez’enkomerero. Si Setaani yekka akulembera ensi ng’agissizza mu busibe, naye n’obulimba bwe bususe mu makanisa agewaana okuba aga Mukama waffe Yesu Kristo. Okuviiramu okukulu kujja kukula ne kufuuka ekizikiza ekitomera ng’ettumbi ly’ekiro. Eri abantu ba Katonda kijja kuba ekiro eky’okukemebwa, ekiro eky’okukaaba, ekiro eky’okubonyaabonyezebwa olw’amazima. Naye okuva mu kiro ekyo eky’ekizikiza ekitangaala kya Katonda kujja okumasamasa. Bannabbi ne Bakabaka, 716, 717.