At the time of the end in 1798, the prophetic message of the Ulai river of Daniel chapters eight and nine was unsealed, and William Miller was raised up in the spirit and power of Elijah to announce the nearness of God’s judgment.
Mu kiseera ky’enkomerero mu 1798, obubaka obw’obunnabbi obw’Omugga Ulai obuli mu Kitabo kya Danyeri, essuula munaana n’ekkenda, bwabikkulibwa, era William Miller yayimusibwa mu Mwoyo n’amaanyi ga Eriya okulangirira nti okusala omusango kwa Katonda kusemberedde.
“To William Miller and his co-laborers it was given to preach the warning in America. This country became the center of the great Advent movement. It was here that the prophecy of the first angel’s message had its most direct fulfillment. The writings of Miller and his associates were carried to distant lands. Wherever missionaries had penetrated in all the world, were sent the glad tidings of Christ’s speedy return. Far and wide spread the message of the everlasting gospel, ‘Fear God, and give glory to him; for the hour of his Judgment is come.’” The Great Controversy, 368.
William Miller n’abanne b’omulimu baawa obuvunaanyizibwa okubuulira obulabula mu Amerika. Eggwanga lino lyafuuka omutima gw’entambula ennene ey’Okudda kwa Kristo. Wano we bwatuukirizibwa ennyo ddala obunnabbi bw’obubaka bw’omumulayika asooka. Ebiwandiiko bya Miller n’abo be yali akolagananga nabo byatwalibwa mu nsi ez’ewala. Wonna mu nsi yonna awaatuuka abamisona, ne watumibwa amawulire amalungi ag’okudda okw’amangu kwa Kristo. Obubaka bw’Enjiri ey’olubeerera bwasaasaana okumpi n’ewala, nti, ‘Mutye Katonda, era mumuwe ekitiibwa; kubanga essaawa ey’okusalira kwe omusango etuuse.’ Enkaayana Enene, 368.
At the time of the end in 1989, the prophetic message of the Hiddekel river of Daniel chapters ten through twelve was unsealed, and Future for America was raised up in the spirit and power of Elijah to announce the nearness of God’s judgment.
Mu 1989, mu kiseera ky'enkomerero, obubaka obw’obunnabbi obw’omugga Hiddekel obuli mu masuula ga Danieri ag’ekkumi okutuuka ku kkumi n’ebiri bwassumululibwa, era Future for America yaayimusibwa mu mwoyo n’amaanyi ga Eriya okulangirira okusemberera kw’okusalira omusango kwa Katonda.
The Millerites announced the opening of the judgment, and Future for America announces the close of the judgment. The Millerites’ prophetic framework was the two desolating powers of paganism, followed by papalism. The prophetic framework of Future for America is the three desolating powers of paganism, followed by papalism and then followed by apostate Protestantism.
Abamilleraiti baalangirira okuggulawo omusango, ate Future for America elangirira okuggalawo omusango. Entegeka y’obunnabbi ey’Abamilleraiti yali ey’obuyinza obubiri obuzikiriza—obupagani nga bukulirirwa obupapa. Entegeka y’obunnabbi eya Future for America ye ey’obuyinza obusatu obuzikiriza—obupagani, oluvannyuma obupapa, era oluvannyuma obupulotesitanti obw’obujeemu.
The Millerites began as Philadelphians, and transitioned into Laodiceans. Future for America began as Laodiceans, and transitions into Philadelphians. The transition from Philadelphia unto Laodicea for the Millerites was in connection with the death of Elijah and his message of Moses’ oath. The transition of Future for America is in connection with the death and resurrection of Elijah and Moses in Revelation eleven.
Aba Millerites baatandika nga aba Firadelfiya, era ne bayitamu okukyuka ne bafuuka aba Lawodikiya. Future for America yaatandika nga aba Lawodikiya, era ne bayitamu okukyuka ne bafuuka aba Firadelfiya. Okukyuka kw’aba Millerites okuva e Firadelfiya okutuuka e Lawodikiya kwali kulina enkolagana n’okufa kwa Eriya n’obubaka bwe obw’ekirayiro kya Musa. Okukyuka kwa Future for America kulina enkolagana n’okufa n’okuzuukira kwa Eriya ne Musa mu Okubikkulirwa ekkumi n’emu.
At the opening of the judgment in 1844, the Millerites had fulfilled the work of Elijah at Mount Carmel. At the close of judgement, at the Sunday law, the movement of Future for America will have fulfilled the work of Elijah at Mount Carmel. In Millerite history the three waymarks of the sixty-five year prophecy that are identified in Isaiah chapter seven, verse eight, were repeated as two nations were joined together as one nation to establish the Protestant horn of the earth beast of Revelation thirteen. In the history of Future for America the three waymarks of the same sixty-five years are repeated when two nations come together to form the horn of Republicanism that speaks as a dragon.
Mu kutandika kw'okusalirwa omusango mu 1844, Abamilleriti baali bamaze okujuza omulimu gwa Eriya ku Olusozi Kalimero. Mu nkomerero y'okusalirwa omusango, mu kiseera ky'etteeka lya Ssande, ekibiina kya Future for America kinaabanga kimaze okujuza omulimu gwa Eriya ku Olusozi Kalimero. Mu byafaayo by'Abamilleriti, obubonero busatu bw'ekkubo obw'obunnabbi bw'emyaka nkaaga mu ttaano nga byogereddwako mu Isaaya essuula 7, olunyiriri 8, byaadizibwamu bwe ggwanga ebbiri byagattibwa ne bifuuka eggwanga limu okuteekawo omuwunda ogwa Protesitanti ogw'ekisolo eky'ensi nga bwe kirabibwa mu Okubikkulirwa essuula 13. Mu byafaayo bya Future for America, obubonero busatu bw'ekkubo obw'emyaka nkaaga mu ttaano bwebumu bwadizibwamu bwe ggwanga ebbiri bijja wamu okuteekawo omuwunda ogwa Republicanism ogw'ogera ng'ejjoka eddene.
The first of those three waymarks in the prophetic history of Future for America, was the time of the end in 1989. The second was September 11, 2001 and the third will be the soon coming Sunday law. In Millerite history the sequence of waymarks identified in Isaiah seven was reversed from the sequence of waymarks in the history of Isaiah. In the history of Future for America the sequence aligns with the first reference of the sixty-five years, though at the end there is no longer any element of time. Since October 22, 1844, any application of prophetic time is a satanic delusion.
Ekisooka ku biraga ekkubo ebigatatu mu byafaayo eby’obunnabbi bya Future for America, kyali ekiseera eky’enkomerero mu 1989. Eky’okubiri kyali nga 11 Ssettemba 2001, ate eky’okusatu kijja kuba etteeka lya Ssande erigenda okutuuka mangu. Mu byafaayo by’Abamillerite, ennyiriri y’ebiraga ekkubo ebyalambulwawo mu Isaaya omusanvu yakyusibwa okudda emabega okusinziira ku nnyiriri y’ebiraga ekkubo mu byafaayo bya Isaaya. Mu byafaayo bya Future for America, ennyiriri egenderagana n’okwogerwako okusooka kw’emyaka nkaaga mu ettaano, naye ku nkomerero tewakyaliwo kintu kyonna ekikwata ku biseera. Okuva nga Okitobba 22, 1844, okukozesa ebiseera eby’obunnabbi kwonna kubeera obulimba bwa Setaani.
The prophetic justification for holding to the sequence of the three waymarks as they are set forth in Isaiah seven, as opposed to their reversed order in Millerite history, is partially based upon the rule of first mention. The order of the sixty-five years is first mentioned in Isaiah seven, and though there is no longer an element of the time of sixty-five years, when the final fulfillment of the prophetic history represented with those years occurs in the movement at the end, the three waymarks are still identified, and they retain the order as in Isaiah’s history.
Ensonga entegefu ey’obunnabbi ey’okunywerera ku ndiridde y’obubonero obusatu nga bwe biteekeddwawo mu Isaaya omusanvu, nga kyawukana n’eddiridde lyabyo eryakyusiddwa mu byafaayo by’Abamillerite, esinziira mu kitundu ku tteeka ly’okutandika okwogerwako. Endiridde y’emyaka nkaaga mu ttaano esooka okwogerwako mu Isaaya omusanvu; era newakubadde nga tewakyabeerawo kitundu kya kiseera ky’emyaka nkaaga mu ttaano, bwe wabaawo okutuukirizibwa okusembayo kw’ebyafaayo eby’obunnabbi ebyafaananyizibwa n’emyaka egyo mu entambula ey’enkomerero, obubonero obusatu obulaga ekkubo bukyakakasibwa, era bukwatiridde endiridde nga bwe yali mu byafaayo bya Isaaya.
A second justification for retaining the first order of the waymarks, is the relationship of the Millerite history where the sixty-five years were fulfilled, and the continuity that the Millerite movement has with the movement of Future for America. Millerite history was the beginning and Future for America is the ending.
Ensonga ey’okubiri ey’okukuuma ennyiriri esooka y’obubonero obulaga ekkubo, ye enkwatagana ey’ebyafaayo by’Abamillerite, mwe emyaka nkaaga mu ttaano gyatuukirizibwa, era n’obweyongerera obuliwo wakati w’ekikwekweto ky’Abamillerite n’ekikwekweto kya Future for America. Ebyafaayo by’Abamillerite byabadde entandikwa, ate Future for America ye nkomerero.
The movement of the Millerites ended in 1863, when the legally organized Seventh-day Adventist church began. At that point the Elijah messenger that had arrived at the time of the end in 1798, when the vision of the Ulai river was unsealed, was silenced and sealed up. In 1989, at the time of the end, when the vision of the Hiddekel river was unsealed the Elijah messenger returned.
Ekibiina ky’Abamillerite kyaggwa mu 1863, bwe yatandikibwa ekkanisa ya Abadiventisti b’Olunaku Olw’omusanvu eyateekebwawo mu mateeka. Mu kiseera ekyo, omubaka wa Eriya eyali atuuse mu kiseera ky’enkomerero mu 1798, nga ekyolesebwa ky’omugga Ulai kyali kibikkuliddwa, yassirizibwa era n’aggalwawo. Mu 1989, mu kiseera ky’enkomerero, nga ekyolesebwa ky’omugga Hiddekel kyabikkuliddwa, omubaka wa Eriya n’akomawo.
A third justification for retaining the original sequence of waymarks, is found in the line of prophecy that addresses the earth beast and its two horns. In Millerite history, two nations were joined to form the horn of Protestantism. In the history of Future for America the two horns of apostate Protestantism and apostate Republicanism will be joined to form the one nation that is an “image of,” and also an “image to” the beast. The two nations that come together in the ending history to form the single horn of church and state, reach that fulfillment at the Sunday law.
Ensonga ey’okusatu ey’okuwabirira okukuuma olunyiriri olwasooka lw’ebirango eby’ekkubo, ezuulibwa mu lunyiriri lw’obunnabbi oluyogera ku nsolo eva mu nsi n’ennyanga zaayo ebbiri. Mu byafaayo by’Abamillerite, amawanga abiri gaagattibwa okufuula enyanga ey’Obupulotesitanti. Mu byafaayo bya Future for America, ennyanga bbiri ez’Obupulotesitanti obwava mu mazima n’ObuRipablikanizimu obwava mu mazima zijja okugattibwa okufuula eggwanga limu eriba “ekifaananyi kya,” era n’“ekifaananyi eri” ensolo. Amawanga abiri agajja okugattika mu byafaayo eby’enkomerero okufuula enyanga emu ey’ekkanisa ne gavumenti, bituuka ku kutuukirizibwa okwo ku tteeka lya Sande.
When the image of the beast is fully developed, its conclusion is attested to by its ability to pass the Sunday law. The development of that image is a process of time, but the mark of the beast is a point in time. The time of developing the image is represented by the forty-six years that the temple was erected from 1798 to 1844. The Republican horn erects a religious-political temple during the period of time that the image of the beast is being developed.
Ekifaananyi ky’ensolo bwe kiba kimaze okutuukirira ddala, okumalirizibwa kwakyo kukakasibwa olw’obusobozi bwakyo obw’okuyisa etteeka lya Sande. Okukula kw’ekifaananyi ekyo kwe mulimu ogwetwala obudde, naye akabonero k’ensolo kikwata ku kiseera ekimu ekirambikiddwa. Ekiseera eky’okukula kw’ekifaananyi kiyimirizibwa emyaka amakumi ana mu mukaaga gye yeekaalu yazimbibwa, okuva mu 1798 okutuuka mu 1844. Essanga erya Republican lizimba yeekaalu ey’eddiini n’ebyobufuzi mu bbanga lwe ekifaananyi ky’ensolo likulibwa.
The development of the image of the beast began prophetically on September 11, 2001. That crisis marked the arrival of the Patriot Act, which marked the change in Constitutional law from the premise of English law unto the premise of Roman law. English law is based upon the principle that a person is innocent until proven guilty, and Roman law is based upon the principle that a person is guilty until proven innocent.
Entumbula y’ekifaananyi ky’ensolo yatandika mu ngeri ey’obunnabbi nga 11 Septemba 2001. Obuzibu obwo bwategeeza okujja kwa Patriot Act, era ne bulaga okukyusibwa mu mateeka agalagirwa mu Ssemateeka okuva ku musingi gw’amateeka g’Abangeleza okutuuka ku musingi gw’amateeka g’Abaroma. Amateeka g’Abangeleza gazimbiddwa ku nteeko nti omuntu taliiko musango okutuusa lwe bamulaga ng’aliko musango, ate amateeka g’Abaroma gazimbiddwa ku nteeko nti omuntu aliko musango okutuusa lwe bamulaga ng’ataliiko musango.
The political temple that is erected from September 11, 2001 until the Sunday law is also illustrated by the formation of the image of the beast. Prophetic time is no longer applicable, so the forty-six years that the horn of Protestantism erected the spiritual temple, illustrates a period, not a point in time, when the horn of Republicanism raises up its religious-political temple.
Yeekaalu ey’ebyobufuzi etandikiddwa okuzimbibwa okuva nga 11 Ssebuttemba 2001 okutuusa ku tteeka erya Sande, era kiyolesebwa ne mu kutondebwa kw’ekifaananyi ky’ensolo. Ekiseera eky’obunnabbi tekikyakozesebwa; kale emyaka amakumi ana mu mukaaga mwe ennyanga ey’ObuProtesitanti yazimbira yeekaalu ey’eby’omwoyo, giraga ebbanga ly’obudde, si kiseera ekimu, mwe ennyanga ey’ObuRipabulikaani eyimusa yeekaalu yaayo ey’eddiini n’ebyobufuzi.
The three primary justifications for applying the same sequence of three waymarks of the sixty-five years represented in Isaiah seven are; first, the rule of first mention; 742 BC, 723 BC and 677 BC, thus nineteen years followed by forty-six years. It was opposite in Millerite history; 1798, 1844 and 1863, thus forty-six years followed by nineteen years.
Ensonga ssatu ez’ekikulu ez’okuteekako omulongo gumu gw’obubonero obusatu obulaga ekkubo ku myaka amakumi nkaaga mu ttaano egyeyimiririzibwa mu Isaaya omusanvu ze zino; esooka, etteeka ly’okwogerwako okusooka; 742 BC, 723 BC ne 677 BC; bityo emyaka kkumi n’omwenda ne giddirirwa emyaka amakumi ana mu mukaaga. Kyali ky’enjawulo mu byafaayo by’Abamillerite; 1798, 1844 ne 1863; bityo emyaka amakumi ana mu mukaaga ne giddirirwa emyaka kkumi n’omwenda.
The second justification is continuity of the message of the role and work of Elijah. Elijah arrived at the time of the end in 1798, when the book of Daniel was unsealed (Daniel 8:14) and then arrived at the contest at Mount Carmel from 1840 to 1844, and he was then sealed up with the theology of custom and tradition in 1863. Elijah arrived again at the time of the end in 1989, when the book of Daniel was unsealed. He prophetically traveled to September 11, 2001, where the contest of Mount Carmel begins, only to end at the soon coming Sunday law. The continuity of the role and work of Elijah supports the sequence of waymarks identified in Isaiah seven.
Ensonga ey’okwesigamizibwaako ey’okubiri ye okweyongerayo kw’obubaka olw’obuvunaanyizibwa n’omulimu gwa Eriya. Eriya yatuuka mu kiseera ky’enkomerero mu 1798, nga ekitabo kya Danyeri kyaggulibwawo (Danyeri 8:14), era n’atuuka ku mpaka ezaali ku Lusozi Kalimeri okuva mu 1840 okutuuka mu 1844, n’alyoka asibwawo mu 1863 mu njigiriza y’eddiini ey’obuwangwa n’ennono. Eriya n’akomawo nate mu kiseera ky’enkomerero mu 1989, nga ekitabo kya Danyeri kyali kyaggulibwawo. Mu ngeri ey’obunnabbi n’atuuka ku 11 Sebutemba 2001, we kutaandikira empaka eza Kalimeri, okuggwera ku tteeka lya Ssande eririgenda okuteekebwawo mu bwangu. Okweyongerayo kw’obuvunaanyizibwa n’omulimu gwa Eriya kuwagira olunyiriri lw’obubonero bw’ekkubo olulondeddwa mu Isaaya 7.
The context of the two horns of the earth beast identifies that both horns transition from two powers unto one, one in the beginning and one in the ending of the sixth kingdom of Bible prophecy. When the two sticks of either the beginning or ending are gathered and joined together as one nation, they are represented as building either a spiritual temple in the beginning or as a religious-political spiritual temple at the end. The counterfeit temple is an image of the papal temple, where the pope is seated in the temple of God proclaiming himself to be God.
Okutegeera ku nnyanga bbiri z’ensolo ey’ettaka kulaga nti ennyanga zombi zikyuka okuva mu buyinza bubiri ne zifuuka obumu, emu mu ntandikwa n’emu ku nkomerero y’obwakabaka obw’omukaaga mu bunnabbi bwa Bayibuli. Bwe kiba nti emiggo ebiri egya ntandikwa oba egya nkomerero gikuŋŋaanyizibwa ne gigattibwa wamu ne gifuuka eggwanga limu, eggwanga eryo lilabisibwa nga lizimba yeekaalu ey’omwoyo mu ntandikwa oba yeekaalu ey’omwoyo ey’eddini era ey’ebyobufuzi ku nkomerero. Yeekaalu ey’eky’obulimba ye kifaananyi kya yeekaalu eya Papa, mwe Papa atudde mu yeekaalu ya Katonda ng’alangirira ye kennyini nti ye Katonda.
When the United States speaks as a dragon at the Sunday law, it will be fulfilling that very image, for it will have built a counterfeit temple where church and state are combined into one stick, and the church will be in control of the relationship.
Bw’Amerika ejogera ng’ejjoggonno mu kiseera ky’etteeka lya Sande, ejja kuba etuukiriza ddala ekifaananyi ekyo, kubanga ejja kuba emaze okuzimba yeekaalu ey’obulimba mwe ekkanisa ne gavumenti bigattiddwa wamu ne bifuuka omuti gumu, era ekkanisa y’eneelamulira enkolagana eyo.
In Isaiah seven the prophet Isaiah, took his son, to proclaim the message to king Ahaz by the conduit of the upper pool, by the fuller’s field.
Mu Isaaya essuula omusanvu, Nnabbi Isaaya yatwala omwana we okulangirira obubaka eri Kabaka Akazi awali omwozi gw’oluzzi olw’awaggulu, okuliraana ennimiro y’omufuliizi.
Then said the Lord unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field. Isaiah 7:3.
Awo Mukama n’agamba Isaaya nti, Ggenda kaakano osisinkane Akazi, ggwe ne Shearjashub mutabani wo, ku nkomerero y’omusuulo ogw’ekidiba ekyawaggulu mu kkubo eriggya eri nnimiro y’omunaaba engoye. Isaaya 7:3.
The word “shearjashub” means “a remnant will return.” The remnant of the beginning movement of Millerites returned in the movement of Future for America in 1989. Isaiah and his son represent a beginning and an ending, through their relationship as father and son. They convey the spirit of Elijah that was to turn the hearts of the fathers to the children and the hearts of the children to the fathers. Isaiah was proclaiming an Elijah message to the wicked king Ahaz. Among other wicked acts, Ahaz is known for closing down the services of the sanctuary and erecting a copy of an Assyrian temple in its place.
Ekigambo "shearjashub" kitegeeza "abalisigala banaakomawo." Ekitundu ekisigaddewo ky’entandikwa y’ekibiina ky’Abamillerite kyakomawo mu kibiina kya Future for America mu 1989. Isaaya n’omwana we bayimirira entandikwa n’enkomerero, okuyita mu nkolagana yaabwe nga kitaawe n’omwana. Baleeta omwoyo gwa Eriya ogwateekwa okukyusa emitima gya baise eri abaana n’emitima gy’abaana eri baise. Isaaya yali abuulira kabaka omubi Ahaazi obubaka bwa Eriya. Wamu n’ebikolwa ebirala eby’obubi, Ahaazi amanyiddwa olw’okuggalawo emirimu egy’ettabuliro era n’okuzimba ekifaananyi kya yeekaalu y’Abasuli mu kifo ky’ettabuliro.
Twenty years old was Ahaz when he began to reign, and reigned sixteen years in Jerusalem, and did not that which was right in the sight of the Lord his God, like David his father. But he walked in the way of the kings of Israel, yea, and made his son to pass through the fire, according to the abominations of the heathen, whom the Lord cast out from before the children of Israel. And he sacrificed and burnt incense in the high places, and on the hills, and under every green tree. Then Rezin king of Syria and Pekah son of Remaliah king of Israel came up to Jerusalem to war: and they besieged Ahaz, but could not overcome him. At that time Rezin king of Syria recovered Elath to Syria, and drave the Jews from Elath: and the Syrians came to Elath, and dwelt there unto this day. So Ahaz sent messengers to Tiglathpileser king of Assyria, saying, I am thy servant and thy son: come up, and save me out of the hand of the king of Syria, and out of the hand of the king of Israel, which rise up against me. And Ahaz took the silver and gold that was found in the house of the Lord, and in the treasures of the king’s house, and sent it for a present to the king of Assyria. And the king of Assyria hearkened unto him: for the king of Assyria went up against Damascus, and took it, and carried the people of it captive to Kir, and slew Rezin. And king Ahaz went to Damascus to meet Tiglathpileser king of Assyria, and saw an altar that was at Damascus: and king Ahaz sent to Urijah the priest the fashion of the altar, and the pattern of it, according to all the workmanship thereof. And Urijah the priest built an altar according to all that king Ahaz had sent from Damascus: so Urijah the priest made it against king Ahaz came from Damascus. And when the king was come from Damascus, the king saw the altar: and the king approached to the altar, and offered thereon. And he burnt his burnt offering and his meat offering, and poured his drink offering, and sprinkled the blood of his peace offerings, upon the altar. And he brought also the brazen altar, which was before the Lord, from the forefront of the house, from between the altar and the house of the Lord, and put it on the north side of the altar. And king Ahaz commanded Urijah the priest, saying, Upon the great altar burn the morning burnt offering, and the evening meat offering, and the king’s burnt sacrifice, and his meat offering, with the burnt offering of all the people of the land, and their meat offering, and their drink offerings; and sprinkle upon it all the blood of the burnt offering, and all the blood of the sacrifice: and the brazen altar shall be for me to inquire by. Thus did Urijah the priest, according to all that king Ahaz commanded. And king Ahaz cut off the borders of the bases, and removed the laver from off them; and took down the sea from off the brazen oxen that were under it, and put it upon a pavement of stones. And the covert for the sabbath that they had built in the house, and the king’s entry without, turned he from the house of the Lord for the king of Assyria. 2 Kings 16:2–18.
Yali wa myaka amakumi abiri Ahazi bwe yatandika okufuga; n’afugira mu Yerusaalemi emyaka kkumi na mukaaga, era teyakola ekituufu mu maaso ga Mukama Katonda we, nga Dawudi kitaawe. Naye yatambulira mu kkubo ly’abakabaka ba Isirayiri, era n’ayisa omwana we mu muliro, ng’ebikolwa eby’ekivve eby’ab’amawanga abatamanya Katonda, Mukama be yagoba mu maaso g’abaana ba Isirayiri. Era yawaayo ssaddaaka n’ayokerera obubaane mu bifo ebigulumivu, ne ku nsozi, ne wansi w’omuti gwonna ogulagala. Awo Rezini kabaka wa Siriya ne Peka mutabani wa Remaliya kabaka wa Isirayiri ne bajja okulwana ne Yerusaalemi; ne bussiiga Ahazi, naye tebaamuwangula. Mu biro ebyo Rezini kabaka wa Siriya n’addiza Siriya Eelasi, n’agoba Abayudaaya mu Eelasi; Abasiriya ne bajja eyo ne batuula eyo okutuusa leero. Awo Ahazi n’atumira ababaka eri Tiglathpileser kabaka w’Asuriya, ng’agamba nti, Ndi muddu wo ne mutabani wo; jjawo onnyambe mu mukono gwa kabaka wa Siriya ne mu mukono gwa kabaka wa Isirayiri abalamuka ku nze. Era Ahazi n’atwala ffeeza ne zzaabu ebyasangiddwa mu nnyumba ya Mukama ne mu by’obugagga eby’ennyumba ya kabaka, n’abisindika ng’ekirabo eri kabaka w’Asuriya. Kabaka w’Asuriya n’amuwulira; kubanga kabaka w’Asuriya n’ayambuka n’alumba Ddamasiko, n’akitwala, n’aggya abantu baakyo mu buwaŋwa n’abatwala e Kiiri, n’atta Rezini. Era kabaka Ahazi n’agenda e Ddamasiko okusisinkana Tiglathpileser kabaka w’Asuriya, n’alaba ekyoto ekyali e Ddamasiko; ne kabaka Ahazi n’atumira eri Uliya kabona engeri y’ekyoto n’ekifaananyi kyakyo, ng’emirimu gyakyo gyonna bwe gyali. Uliya kabona n’azimba ekyoto ng’ebyo byonna kabaka Ahazi bye yatumya okuva e Ddamasiko bwe byali; era Uliya kabona n’akimaliriza nga kabaka Ahazi tannakomawo okuva e Ddamasiko. Bwe yaza okuva e Ddamasiko, kabaka n’alaba ekyoto; kabaka n’asembera ku kyoto n’awaayo ku kyo. N’ayokereza ekiweebwayo kye ekyokya n’ekiweebwayo kye eky’emmere, n’ayiwa ekiweebwayo kye eky’okunywa, n’afukiza omusaayi gw’ebiweebwayo bye by’emirembe ku kyoto. Era n’aggya n’ekyoto eky’ekikomo ekyali mu maaso ga Mukama, okuva mu maaso g’ennyumba, wakati w’ekiyoto n’ennyumba ya Mukama, n’akissa ku ludda olw’obukiika obwa kkono bw’ekyoto. Era kabaka Ahazi n’alagira Uliya kabona nti, Ku kyoto ekinene oyokyerezangako ekiweebwayo ekyokya eky’enkya n’ekiweebwayo eky’emmere eky’ekiro, n’ekiweebwayo ekyokya ekya kabaka n’ekiweebwayo kye eky’emmere, awamu n’ebiweebwayo ebyokya by’abantu bonna ab’ensi, n’ebiweebwayo byabwe eby’emmere n’ebiweebwayo byabwe eby’okunywa; era ofukizangako omusaayi gw’ekiweebwayo ekyokya gwonna n’omusaayi gw’ekiweebwayo gwonna: naye ekyoto eky’ekikomo kinaabe ekya nze okwebuuzaako. Uliya kabona n’akola bw’atyo ng’ebyo byonna kabaka Ahazi bye yalagira. Era kabaka Ahazi n’atemako emiringo gy’amasinziiro, n’aggyaako ebibya by’amazzi okuva ku byo; n’asa ennyanja n’agiwola ku nte ez’ekikomo ezaali wansi waayo, n’agissa ku lutenge lw’amayinja. Era ekitangira eky’essaabiiti kye baali bazimbye mu nnyumba, n’ekkubo ery’ingira lya kabaka ery’ebweru, n’abikyamu okuva mu nnyumba ya Mukama ku lwa kabaka w’Asuriya. 2 Bakabaka 16:2-18.
The king of Assyria represents the king of the north, which is a symbol of the papacy. The wicked king Ahaz was the literal leader of Judah, the literal glorious land. When Isaiah and his son met with him at the conduit of the upper pool by the fuller’s field, with the message that a remnant would return, the wicked king was in the crisis of a civil war between the north and the south. In that crisis, he rejected the message offered by God through the prophet Isaiah, and reached out to the literal king of the north for protection.
Kabaka wa Asuliya akiimira kabaka w'obukiikakkono, akabonero k'obwakapapa. Kabaka omubi Ahaazi yali omukulembeze wa ddala wa Yuda, ensi ey'ekitiibwa ey'eddala. Isaaya ne mutabani we bwe baasisinkana naye ku mwala oguggyamu amazzi ag'ekidiba ekyawaggulu okumpi n'ennimiro y'omulongoosa, nga baleese obubaka nti abasigalawo bajja kudda, kabaka omubi yali mu kiseera eky'ekizibu olw'entalo y'omu nsi wakati w'obukiikakkono n'obukiikaddyo. Mu kiseera ekyo eky'ekizibu, yagaana obubaka obwaweebwa Katonda okuyita mu nnabbi Isaaya, era n'anoonya obukuumi eri kabaka wa ddala ow'obukiikakkono.
The setting of Isaiah seven portrays a leader of the spiritual glorious land who reaches out to the papacy for an alliance in a time of civil war, instead of reaching out to God. Ahaz’s rebellion against God is represented by him visiting the king of the north and making a pattern of the temple of the god of the king of the north, and sending the pattern of the temple to the high priest in Jerusalem, who then erected a duplicate of the counterfeit temple in the sacred grounds of God’s sanctuary. Wicked king Ahaz represents the state, and the high priest’s cooperation represents a combination of church and state.
Embeera eyogerwako mu Yesaya essuula ey’omusanvu eraga omukulembeze w’ettaka ery’ekitiibwa ery’omwoyo agezaako okufuna omukago n’Obwapapa mu kiseera ky’entalo ya munda mu ggwanga, mu kifo ky’okuddukirira eri Katonda. Obujeemu bwa Akazi eri Katonda bulagibwa nga bweyagenda okulaba kabaka ow’obukiikakkono n’akola ekifaananyi kya yeekaalu ya katonda wa kabaka ow’obukiikakkono, n’asindika ekifaananyi kya yeekaalu eri kabona omukulu e Yerusaalemi; ne kabona omukulu n’alyoka azimba ekikoppe kya yeekaalu ey’obulimba mu bifo ebitukuvu eby’ekifo ekitukuvu kya Katonda. Kabaka Akazi omubi ayimirira gavumenti, ate okukolaganira wamu kwa kabona omukulu kuyimirira okugatta Ekkanisa ne Gavumenti.
That literal rebellion represents the rebellion of the leader of the spiritual glorious land who duplicates the worship service of the papacy (the king of the north) and shuts down the true worship of God’s sanctuary. Ahaz’s rebellion represents the leadership of the United States, that erects a counterfeit temple in the glorious land, that is a copy of the temple of the king of the north.
Okujeemera okwo okutuufu kuyimirira okujeemera kw’omukulembeze w’ettaka er’ekitiibwa ery’omwoyo, akoppya empereza y’okusinza ey’obwapapa (Kabaka w’obukiikakkono), era n’aggalawo okusinza okw’amazima mu kifo ekitukuvu kya Katonda. Okujeemera kwa Ahaazi kuyimirira obukulembeze bwa Amerika Egy’Obumu, obuzimba yeekaalu ey’obulimba mu ttaka er’ekitiibwa, nga kye kifaananyi kya yeekaalu ya Kabaka w’obukiikakkono.
The prophetic setting of Isaiah seven represents the beginning sixty-five years of the earth beast, and more directly the ending period of the earth beast. There is much light to be gleaned from the prophetic setting of Isaiah seven, but at this point we are simply employing the principle that Christ illustrates the end of a thing, with the beginning of a thing. We are here making this application, not so much to dig deeply into the ramifications of the historical setting of Isaiah seven. We are identifying that when the horn of apostate Republicanism joins with the horn of apostate Protestantism it is a representation of the erection of a counterfeit temple.
Embeera y’obunnabbi eya Isaya omusanvu ekikiikirira emyaka nkaaga mu ttaano egy’okutandika egy’ekisolo eky’ensi, era naddala ekiseera eky’okukomekkereza ky’ekisolo eky’ensi. Waliwo omusana omungi oguyinza okuggyibwa mu mbeera y’obunnabbi eya Isaya omusanvu, naye mu kaseera kano tukozesa bukkakkamu ensonga entegeeza nti Kristo alaga enkomerero y’ekintu ng’akozesa kutandika kwakyo. Wano tuteekereza kino, si lwa okuyingira nnyo mu bivaamu eby’embeera y’ebyafaayo eya Isaya omusanvu. Tukakasa nti bwe kiba nti ennyanga y’obujeemu obwa Republicanism egatta ne nnyanga y’obujeemu obwa Protestantism, kiba kikiikirira okuzimbibwa kw’ekyekaalu eky’obulimba.
The erection of the counterfeit temple, that is patterned after the temple of the king of the north, represents the history when the image of the beast is formed, and it is the great test for the people of God, by which their eternal destiny will be decided.
Okuzimbibwa kwa yeekaalu ey’obulimba, eyakolebwa ng’efaanana ne yeekaalu ya kabaka ow’Obukiikakkono, kuyimirira ebyafaayo eby’omu kiseera lwe wateekebwawo ekifaananyi ky’ensolo, era kye kigezo ekikulu eri abantu ba Katonda, okuyita mu kyo amalirizo g’obulamu bwabwe obutaggwawo ganaasalibwawo.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided.
Mukama annyonnyodde bulungi nti ekifaananyi ky’ensolo kijja okukolebwa nga tekinnaggwaawo ekiseera ky’okugezesebwa; kubanga kijja kubeera ekigezo ekinene eri abantu ba Katonda, mwe ekibajjira kyabwe eky’obutaggwaawo kijja okusalirwawo.
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast” The Seventh-day Adventist Bible Commentary, volume 7, 976.
Kuno kwe kugezo abantu ba Katonda kye balina okuyitamu nga tebannasibwako akabonero. Bonna abakkakasa obwesigwa bwabwe eri Katonda nga bagondera amateeka ge, era ne bagaana okukiriza Ssabbiiti ey’obulimba, bajja kuyimirira wansi w’ekibendera kya Mukama Katonda Yehova, era bajja kufuna akabonero ka Katonda omulamu. Abo abaleka amazima agava mu ggulu ne bakkiriza Ssabbiiti ya Ssande, bajja kufuna akabonero k’ensolo. Okunnyonnyola Bayibuli okw’Abadiventisti ab’Olunaku olw’Omusanvu, voliyumu 7, 976.
Seventh-day Adventists, who are the Laodicean “people of God,” have a “great test” that takes place before probation closes. It is “the test” they must pass “before they are sealed.” The seal of God and the close of probation take place at the Sunday law. The formation of the image of the beast takes place in a period that leads to and culminates at the Sunday law. The image of the beast and its formation is a truth that will decide our eternal destiny. The formation of that image has been illustrated as the joining of two sticks to make one nation. The joining of the two sticks happens at the beginning of the history of the United States and then again at its ending. Two sticks were joined in the beginning to establish the Protestant horn and two sticks are joined at the end to establish the Republican horn.
Abadiventisiti ab’Olunaku Olw’omusanvu, abali “abantu ba Katonda” ab’e Lawodikiya, balina “okugezebwa okunene” okw’obaawo nga tekunnaggalwawo ekiseera ky’ekisa. Kye “kagezeso” ke balina okuyitamu “nga tebannateekebwako akabonero.” Akabonero ka Katonda n’okuggalwawo kw’ekiseera ky’ekisa bibeerawo ku tteeka lya Ssande. Okutondebwa kw’ekifaananyi ky’ensolo kubeerawo mu kiseera ekitwala ne kiggukira ku tteeka lya Ssande. Ekifaananyi ky’ensolo n’okutondebwa kwakyo, kye ky’amazima ekinaasalawo eby’obulamu bwaffe eby’emirembe gyonna. Okutondebwa kw’ekifaananyi ekyo kulagiddwa ng’okugatta emiggo ebiri okukola eggwanga limu. Okugatta emiggo egyo ebiri kubaawo ku ntandikwa y’ebyafaayo bya United States era ne kuddamu mu nkomerero yaabyo. Ku ntandikwa emiggo ebiri gyagattibwa okuteekawo ompondo ogw’obupurotesitanti, era mu nkomerero emiggo ebiri gigattibwa okuteekawo ompondo og’oburepabulikaani.
In the beginning history of 1798 to 1844, the temple of the Protestant horn was erected. Nineteen years later, the first Republican president of the Republican horn spake as a lamb, and in so doing began the process of freeing the slaves, but it cost him his life. The Lamb of God died on the cross to free mankind from the slavery of sin, but it cost him his life. The cross is the Emancipation Proclamation. In the history where the Republican horn was freeing the slaves, the Protestant horn rejected the prophecy of slavery. In the history of the Sunday law, when the Republican horn is re-establishing spiritual slavery, the Protestant horn will be proclaiming the message that sets the captives free.
Mu byafaayo ebyasooka okuva mu 1798 okutuuka mu 1844, yeekaalu ey’ejjembe ly’Abaprotesitanti yazimbibwa. Oluvannyuma lwa myaka kkumi n’emyenda, pulezidenti omusooka ow’Abarepulikaani owa ejjembe ly’Abarepulikaani yayogera ng’omwana gw’endiga, era mu kukikola n’atandika enteekateeka ey’okusumulula abaddu, naye kyamubiza obulamu bwe. Omwana gw’Endiga wa Katonda yafiira ku musaalaba okusumulula abantu mu buddu bw’ekibi, naye kyamubiza obulamu bwe. Omusaalaba kye Kirangiriro ky’Okusumululwa. Mu byafaayo mwe ejjembe ly’Abarepulikaani lyali lisumulula abaddu, ejjembe ly’Abaprotesitanti lyagaana obunnabbi obw’obuddu. Mu byafaayo by’etteeka lya Ssande, nga ejjembe ly’Abarepulikaani lizzaawo obuddu obw’omwoyo, ejjembe ly’Abaprotesitanti lijja okulangirira obubaka obusumulula abawambibwa.
The last president of the earth beast’s Republican horn will speak as a dragon, and when he does, the true Protestant horn will be lifted up as an ensign. That is typified in the two horns of the literal and spiritual Medo-Persian Empire. The literal Medo-Persian Empire was the second kingdom of Bible prophecy, and the sixth kingdom of Bible prophecy is the spiritual Medo-Persian Empire. In the book of Daniel, the ram of Medo-Persia had two horns, as does the United States, but the second horn came up last.
Pulezidenti asembayo owa empeembe ya Republican ey’ensolo eyava mu nsi alyogera ng’enyoka ennene, era bwe anakikola, empeembe entuufu ey’Abaprotestanti ejja kuyimusibwa ng’ekibendera. Ekyo kifaananyizibwa mu empeembe ebbiri ez’Empaaya y’Abamedi n’Abaperusi eyaliwo ddala n’ey’omwoyo. Empaaya y’Abamedi n’Abaperusi eyaliwo ddala yali obwakabaka obw’okubiri mu bunnabbi bwa Baibuli, ate obwakabaka obw’omukaaga mu bunnabbi bwa Baibuli bwe bwa Empaaya y’Abamedi n’Abaperusi ey’omwoyo. Mu kitabo kya Danyeri, endiga ennume y’Abamedi n’Abaperusi yalina empeembe bbiri, nga bwe kiri ne Amerika Egatte, naye empeembe ey’okubiri yajjawo esembayo.
Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.
Awo ne nnyimusa amaaso gange, ne ndaba; era, laba, mu maaso g’omugga waaliwo endiga ey’ennume eyalina enyanga bbiri; era enyanga ezo zombi zaali empanvu; naye emu yali empanvu okusinga endala, era eyali empanvu ennyo yavaayo oluvannyuma. Danyeri 8:3.
In the prophetic history of the earth beast and its two horns, the Protestant horn was identified first, but instead of ascending and finishing the work it retreated into the wilderness of Laodicean blindness. In the history when the Republican horn speaks as a dragon, and passes the soon-coming Sunday law, the true Protestant horn will at last be lifted up as an ensign. Only those Laodicean Seventh-day Adventists that recognize the test represented by the formation of the image of the beast will receive the seal of God when probation closes. The message that identifies this testing process is now being unsealed for any who wish to be benefited thereby.
Mu byafaayo eby’obunnabbi eby’ekisolo ekivudde ku nsi n’empondo zaakyo ebbiri, empondo ey’Abaprotestanti yasookedwa okumanyibwa, naye mu kifo ky’okulinnyuka n’okumaliriza omulimu yaddirira n’ayingira mu ddungu ly’obuzibe bw’amaaso bwa Layodikiya. Mu byafaayo lwe empondo ey’Abarepulikaani eyoogera ng’eddiragoni, era n’eyisa etteeka lya Sande eririko okujja amangu, empondo ey’Abaprotestanti ey’amazima erijja okulinnyusibwa waggulu ng’ebbendera. Beebokka Abadiventisti b’Olunaku Olw’Omusanvu b’e Layodikiya abategeera okugezesebwa okuyimiririzibwa mu kutondebwa kw’ekifaananyi ky’ekisolo beebajja okufuna akasiba ka Katonda nga obudde bw’obusaasizi buggale. Omubaka ogulambulula enteekateeka eno ey’okugezesebwa kati gubikkulibwa eri bonna abayagala okulyamu omugaso.
And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. 1 Kings 18:21.
Awo Eriya n’ajja eri abantu bonna, n’agamba nti, Munaalagaulwa okutuusa ddi wakati w’ebirowoozo bibiri? Singa Mukama ye Katonda, mumugoberere; naye singa Baali, mumugoberere. Naye abantu tebaamuddamu na kigambo na kimu. 1 Bassekabaka 18:21.