It is commonly claimed that if five people saw the same car accident, the five witnesses would identify five different versions of the same wreck, though today, in the time period where the Holy Spirit is being withdrawn from mankind, those witnesses would no doubt include those who would invent and lie about what they saw in order to uphold their personal world-view, while believing they were being virtuous for doing so. In the hidden history there are several various lines of prophetic truth, which represents different witnesses of the same events. With God’s Word there is no falsehood, though there is often flawed human interpretation of those events, but the biblical witnesses of this history, rightly divided, all agree with one another.
Kitera okukwatibwa ng’ekituufu nti abantu bataano bwe baba balabye akabenje k’emmotoka akamu, abajulizi abo bataano bandiraze engeri ttaano ez’enjawulo ez’akabenje ako kamu; naye leero, mu kiseera kino Omwoyo Omutukuvu mwe aggyibwawo eri abantu, tewali kubuusabuusa nti mu bajulizi abo mwandibaddemu n’abo abandiyiiya ne balimba ku ebyo bye baalabye basobole okuwanirira endowooza yaabwe ku nsi, nga balowooza nti bakola bulungi bwe batyo. Mu byafaayo ebyekusifu mulimu emisittale egy’enjawulo egy’amazima ag’obunnabbi, nga gino gyekikirira abajulizi ab’enjawulo ab’ebyabayeewo bimu. Mu Kigambo kya Katonda temuli bulimba, wadde nga emirundi mingi wabaawo okuvvuunula okw’abantu okuteetuukiriza okw’ebyo ebyaliwo; naye abajulizi ab’ebyafaayo bino ab’omu Bayibuli, bwe bayawulibwa obulungi, bonna bakkiriziganya bokka na bokka.
Peter is a symbol of the one hundred and forty-four thousand in the history, and his testimony represents a progressive history from the disappointment of July 18, 2020, to the awakening of December 31, 2023, then as one involved in the first test of the external vision, then the second test of the internal vision to be followed by the litmus test of the fireballs of Nashville, unto the lifting up of the ensign to the Gentiles.
Peetero kabonero akalaga emitwalo kikumi mu amakumi ana mu enkumi nnya mu byafaayo, era obujulirwa bwe bukiikirira ebyafaayo ebyeyongera okuva ku kuswazibwa okw’ennaku z’omwezi gwa Jjulaayi 18, 2020, okutuuka ku kuzuukuka okw’ennaku z’omwezi gwa Desemba 31, 2023, olwo ng’omu ku abo abaali bakwatibwako mu kukemebwa okusooka okw’okwolesebwa okw’ebweru, n’oluvannyuma okukemebwa okw’okubiri okw’okwolesebwa okw’omunda, okugenda okuddirirwa okukemebwa okw’enjawulo okw’emipiira gy’omuliro egy’e Nashville, okutuuka ku kuyimusibwa kw’akabonero eri Ab’amawanga.
Donald Trump is in that hidden history as the one who stirs up all the globalists consisting of the world globalists, the Democratic party and the RINO’s of the Republican party. He fulfills the prophetic characteristics associated with the image of the beast, being resurrected from political death as the eighth that is of the seven. He is located throughout the hidden history, destined to be ruling when “active despotism” is enforced first upon the United States and thereafter the world. Apostate Protestantism, as Trump’s counterpart in the two horns of the earth beast is there in the history of the Maccabees. The various manifestations of the dragon power in the United Nations and Russia bear witness in the history. The papacy, as the robbers of thy people, is there to tie everything together and establish the vision.
Donald Trump ali mu byafaayo ebyo eby’ekyama ng’oyo akubiriza era asitula bonna abawagira obutale obw’ensi yonna, nga mulimu abawagira obutale obw’ensi yonna ab’ensi, ekibiina kya Democratic ne ba RINO ab’omu kibiina kya Republican. Atuukiriza obubonero obw’obunnabbi obukwatagana n’ekifaananyi ky’ensolo, ng’azuukizibwa okuva mu kufa okw’ebyobufuzi ng’ow’omunaana ava mu musanvu. Alabikira mu byafaayo ebyo eby’ekyama byonna, ng’ategekeddwa okufuga mu kiseera “obufuzi obw’ekikambwe obukola” lwe bulisooka okukakibwa ku United States, ate oluvannyuma ne ku nsi yonna. Obupolotesitante obwava ku mazima, ng’ekitundu kya Trump ekikontana naye mu mayembe abiri ag’ensolo ey’oku nsi, nabwo buliyo mu byafaayo bya Maccabees. Engeri ez’enjawulo amaanyi g’ogusota ge geeyolekamu mu United Nations ne mu Russia ziwa obujulizi mu byafaayo. Obwapapa, ng’abanyazi b’abantu bo, buliyo okusiba ebintu byonna awamu n’okunyweza okwolesebwa.
Peter is you, dear reader. Peter is a candidate to be among the ensign of the one hundred and forty-four thousand. Peter is standing in the middle, the midpoint of several prophetic lines, by faith entering into the Most Holy Place and receiving the transformation that is accomplished by the vision of Christ. Peter is on the Mount of Transfiguration, where he is to be transformed into the image of Christ, while the United States is forming the image of the beast.
Peetero gwe ggwe, omusomi omwagalwa. Peetero mukandidaati ow’okubalwa mu bendera y’abo akasiriivu mu enkumi kikumi mu enkumi nnya mu enkumi nnya. Peetero ayimiridde wakati ddala, ku bunnya obw’omu makkati obw’ennyiriri z’obunnabbi eziwerako, ng’ayingira mu Kifo Ekisinga Obutukuvu olw’okukkiriza era ng’aweebwa okukyusibwa okutuukirizibwa olw’okwolesebwa kwa Kristo. Peetero ali ku Lusozi olw’Okukyusibwa, gy’ateekwa okukyusibwa mu kifaananyi kya Kristo, ate nga Amerika eri mu kukola ekifaananyi ky’ensolo.
“Brethren, we must have less of self and more of God. He claims the energies of the Church; but to a great extent the ability of our people is absorbed by unworthy objects. Too much time is devoted to petty ideas and claims. God wants us to come up into the mount, more directly into his presence. We are coming into a crisis, which, more than any previous time since the world began, will demand the entire consecration of every one that has named the name of Christ. God’s work demands all there is of us. But our people will never make this consecration until their hearts are changed. They need conversion as much as did Peter. When they have been thus quickened, Christ can say to them, ‘Strengthen thy brethren,’ ‘Feed my sheep,’ ‘Feed my lambs.’
“Abooluganda, tulina okuba n’obutono obw’obwannaffe era ne tuba n’obungi obwa Katonda. Ayagala amaanyi g’Ekkanisa; naye ku kigero kinene, obusobozi bw’abantu baffe bumalibwa ku bintu ebitali bya kitiibwa. Obudde bungi nnyo buweebwayo eri ebirowoozo ebitono n’ebyetaago ebitali bya mugaso. Katonda ayagala tulinnye ku lusozi, tuyingire mu maaso ge mu buryo obusinga obutereevu. Tusemberera akaseera ak’akabi, akalisinga ebiseera byonna ebyayita okuva ensi lwe yatondebwa, akaliragira okwewaayo okutukiridde okuva eri buli muntu eyatula erinnya lya Kristo. Omulimu gwa Katonda gwetaaga byonna ebiri mu ffe. Naye abantu baffe tebalikola kwewaayo kuno okutuusa emitima gyabwe lwe girikyusibwa. Beetaaga okukyuka nga Peetero bwe yeetaaga. Bwe baliba nga bwe bazuukusiddwa batyo, Kristo asobola okubagamba nti, ‘Nyweza baganda bo,’ ‘Liisa endiga zange,’ ‘Liisa abaana b’endiga zange.’”
“When divine power is combined with human effort, the work will spread like fire in the stubble. God will employ agencies whose origin man will be unable to discern; angels will do a work which men might have had the blessing of accomplishing, had they not neglected to answer the claims of God. The work is now presented to man. Will he take it? There are at the present time many doors unbolted and thrown open to the workers. Will they enter these doors? Who is ready at the bidding of the Master to say, ‘Here am I, Lord, send me’? The Macedonian cry comes to us in pitiful appeals from all parts of the world, ‘Come over and help us.’” Review and Herald, December 15, 1885.
“Obuyinza obw’obwakatonda bwe bugattibwa n’amaanyi g’omuntu, omulimu gunaasaasaanira ng’omuliro mu bisusunku. Katonda alikozesa ebikozesebwa abantu bye batalisobola kutegeera gye byava; bamalayika balikola omulimu abantu gwe bandibadde n’omukisa okukola, singa tebaalekanga kwanukula ebyo Katonda by’abasabibwa. Omulimu kaakano guteekeddwa mu maaso g’omuntu. Anaagukkiriza? Mu kiseera kino waliwo enzigi nnyingi ezitali ziggaddwa era ezigguliddwawo eri abakozi. Banaayingira mu nzigi ezo? Ani eyeeteeseteese, ku kiragiro kya Mukama, okwogera nti, ‘Nze nzuuno, Mukama, ntuma’? Okukaaba okw’e Makedoni kututuukako mu kusaba okw’ennaku okuva mu bitundu byonna eby’ensi, nti, ‘Mujje mutuyambe.’” Review and Herald, December 15, 1885.
We are to come to the mount and be converted as was Peter, and when we do, we shall be purified, as was Isaiah. The purification is represented as being fulfilled when Divine power is combined with human effort. The Macedonian call occurs in the hidden history of verse forty.
Tulina okujja ku lusozi ne tukyusibwa nga Peetero bwe yakyusibwa, era bwe tukola bwe tutyo, tulitukuzibwa nga Isaaya bwe yatukuzibwa. Okutukuzibwa kulagibwa ng’okutuukirizibwa ng’amaanyi ag’Obwakatonda gagattiddwa n’okufuba okw’omuntu. Okuyitibwa okw’e Makedoni kubaawo mu byafaayo eby’ekyama eby’olunyiriri rwa amakumi ana.
“The time has come for decided efforts to be made in our cities. Read Luke 21. This is the message for this time, and it is written to this generation of the end. We must let nothing interpose between us and the work God has given us to do. Special efforts must be made to bring the truth before those in the cities.
“Ekiseera kituuse okwolesa okufuba okw’enjawulo mu bibuga byaffe. Soma Lukka 21. Buno bwe bubaka obw’ekiseera kino, era buwandiikiddwa eri omulembe guno ogw’enkomerero. Tetulina kuleka kintu kyonna kuyimirira wakati waffe n’omulimu Katonda gwe yatuwa okukola. Wateekwa okukolebwa okufuba okw’enjawulo okuteeka amazima mu maaso g’abo abali mu bibuga.
“Let no time be lost in picking others to pieces. All contention is to cease. We are to love as brethren. Let us go up into the mount with God, that we may come back with the reflection of the glory of God upon us. The only place we can obtain it is in the mount with God. There is a work to be done in studying the Word of the Lord as revealed in His law. There has been much casual reading, but how much real study? Christ lived among men and preached the very precepts of that law in the world.
“Obudde tebubuze mu kunenya n’okwawulayawula abalala. Okuyombagana kwonna kulina okukoma. Twagalagane ng’abooluganda. Tulinnye ku lusozi eri Katonda, tulyoke tukomewo nga tulina ku ffe okulabika kw’ekitiibwa kya Katonda. Ekifo kyokka mwe tuyinza okukifuna kiri ku lusozi eri Katonda. Waliwo omulimu ogulina okukolebwa mu kwesomesa Ekigambo kya Mukama nga bwe kyabikkuliddwa mu mateeka ge. Wabaddemu okusoma okw’ekigwerere ennyo, naye okusoma okw’amazima kwenkana wa? Kristo yabeera mu bantu era n’abuulira ensi ebiragiro byennyini eby’etteeka eryo.
“The work will soon be cut short in righteousness. We must become more persistent and more devout in our efforts to carry it forward to completion. The time has come that we must not only be active, but we must concentrate that activity so as to make it tell. If we spent more time in the mount with God our work would be more effectual.
“Omulimu gujja kuggwa mangu mu butuukirivu. Tulina okweyongera okubeera abagumiikiriza era abeewaddeyo ennyo mu kufuba kwaffe okugutuusa ku nkomerero. Obudde butuuse nga tetulina kuba bakola bukozi bokka, naye tulina okussa amaanyi gaffe ago awamu galyoke gaganyule. Singa twamala obudde obusingawo ku lusozi ne Katonda omulimu gwaffe gwandibadde gwa maanyi okusingawo.
“There must come more convincing power into our preaching. The sword of the spirit must be edged anew and sent forth with power. Shall we put ourselves to it like men with all the realities of eternity before them? We want the Holy Ghost power to go forward and complete God’s work in the earth.” Australian Union Conference Recorder, October 1, 1906.
“Wateekwa okujja amaanyi agasingawo okukakasa mu kubuulira kwaffe. Ekitala eky’Omwoyo kiteekwa okuddamu okuwangulwa obwogi ne kitumibwa nga kirina amaanyi. Tunaateeka ku kino ng’abasajja abalina mu maaso gaabwe amazima gonna ag’emirembe n’emirembe? Twagala amaanyi ag’Omwoyo Omutukuvu gagende mu maaso era gamalirize omulimu gwa Katonda mu nsi.” Australian Union Conference Recorder, October 1, 1906.
It is on the mount, which is also the Most Holy Place, where Divinity is combined with our humanity, and Luke 21 is the message for the final generation, who are to give the final warning to the cities. The warning to the cities is a work that angels will accomplish if we refuse to come to the mount and be transformed into His image. The work is for the cities, for the last generation lives in a period when “thousands of cities” are to be destroyed. The prophetic period of the destruction of the cities begins with the fireballs of Nashville, and the work of warning begins there, and that work is identified in Luke 21. Through the years we have repeatedly shown that Luke 21 is a warning about Islam of the third woe.
Ku lusozi, era nga lwe Kifo Ekisingayo Obutukuvu, gye wali Obwakatonda bugattibwa n’obuntu bwaffe, era Lukka 21 bwe bubaka obw’emirembe gy’enkomerero, abagendereddwamu okuwa okulabula okw’enkomerero eri ebibuga. Okulabula eri ebibuga gwe mulimu bamalayika gwe banaatuukiriza singa twagaana okujja ku lusozi ne tukyusibwa mu kifaananyi Kye. Omulimu guno gwa bibuga, kubanga emirembe gy’enkomerero gibeera mu kiseera “enkumi n’enkumi z’ebibuga” lwe bigenda okuzikirizibwa. Ekiseera eky’obunnabbi eky’okuzikirira kw’ebibuga kitandika n’emipiira gy’omuliro egy’e Nashville, era omulimu gw’okulabula gutandikira awo, era omulimu ogwo gulagibwa mu Lukka 21. Mu myaka egiyise tubadde tulaga enfunda n’enfunda nti Lukka 21 kwe kulabula ku Busiraamu obw’akabi ak’okusatu.
In Luke 21 Jesus traced the history beginning with the rejection of ancient Israel as God’s chosen people on through to the end of the Dark Ages of papal persecution, and then in to the signs that ushered in the Millerite history. The Millerite history illustrates the history of the one hundred and forty-four thousand.
Mu Lukka 21, Yesu yalondoola ebyafaayo ng’atandikira ku kugaanibwa kwa Isiraeri ow’edda ng’abantu ba Katonda abalonde, n’agenda mu maaso okutuuka ku nkomerero y’Ebiro eby’Ekizikiza eby’okuyigganyizibwa okw’obwapapa, oluvannyuma n’ayingira mu bubonero obwayingiza ebyafaayo eby’AbaMiller. Ebyafaayo eby’AbaMiller biraga ebyafaayo by’abantu obusiriivu mu enkumi kikumi mu amakumi ana mu enkumi nnya.
And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; Men’s hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. And then shall they see the Son of man coming in a cloud with power and great glory. Luke 21:24–27.
Era baligwa n’obwogi bw’ekitala, era baliwalulibwa mu buwaŋŋanguse ne batwalibwa mu mawanga gonna: era Yerusaalemi kiririnnyirirwako ab’amawanga, okutuusa ebiro eby’ab’amawanga lwe birituukirira. Era walibaawo obubonero mu njuba, ne mu mwezi, ne mu mmunyeenye; era ku nsi walibaawo obulumi bw’amawanga, nga tebimanyi kya kukola; ennyanja n’amayengo gaayo nga biwuuma; emitima gy’abantu nga gibatambula olw’okutya n’olw’okusuubira ebyo ebigenda okujja ku nsi: kubanga amaanyi ag’omu ggulu galikankanyizibwa. Era olwo lwe baliraba Omwana w’omuntu ng’ajja mu kire n’amaanyi n’ekitiibwa ekinene. Lukka 21:24–27.
John, in chapter eleven of Revelation identifies that the 1,260 years of papal rule was prophetically given “to the Gentiles,” and Luke identifies that in 1798, the time of the Gentiles was fulfilled. Then Christ addressed the signs in the sun, moon and stars that mark the Millerite movement, concluding with “distress of nations, with perplexity; the sea and the waves roaring; Men’s hearts failing them for fear, and for looking after those things which are coming on the earth.” The “distress of nations” in Luke is the “angering of nations” in Revelation.
Yokaana, mu ssuula ey’ekkumi n’emu eya Okubikkulirwa, alaga nti emyaka 1,260 egy’obufuzi bwa paapa mu ngeri ey’obunnabbi gyawaweebwa “eri ab’amawanga,” era Lukka alaga nti mu 1798, ebiro by’ab’amawanga byatuukirira. Awo Kristo n’ayogera ku bubonero obw’omu njuba, omwezi n’emmunyeenye obulaga olutambula lwa baMillerite, ng’akomya ku “okulaba ennaku kw’amawanga, n’okweraliikirira; ennyanja n’amayengo nga biwuuma; abantu emitima gyabwe nga gibalemerera olw’okutya n’olw’okulindirira ebyo ebigenda okujja ku nsi.” “Ennaku kw’amawanga” mu Lukka kwe “okusunguwala kw’amawanga” mu Okubikkulirwa.
And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:18.
Amajanga ne gasunguwala, n’obusungu bwo ne butuuka, n’ekiseera ky’abafu okusalirwa omusango, era n’okuweera empeera abaddu bo bannabbi, n’abatukuvu, n’abo abatya erinnya lyo, abato n’abakulu; era n’okuzikiriza abo abazikiriza ensi. Okubikkulirwa 11:18.
God’s “wrath” occurs in the seven last plagues, and begins when Michael stands up and human probation closes. The angering of the nations is a period that leads to the close of probation. The angering of the nation’s began at 9/11, when Islam of the third woe arrived, thus marking the arrival of the latter rain.
“Obusungu” bwa Katonda bulabikira mu bibonyoobonyo omusanvu eby’enkomerero, era butandika Mikayiri bw’ayimirira, n’omukisa gw’okwenenya ogw’abantu ne gukoma. Okusunguwala kw’amawanga kye kiseera ekireeta okutuuka ku kukoma kw’omukisa gw’okwenenya. Okusunguwala kw’amawanga kwatandika ku 9/11, Obusiraamu obw’akabi akookusatu bwe bwajja, bwe kityo ne kulamula okujja kw’enkuba ey’oluvannyuma.
“I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other, also that Michael had not stood up, and that the time of trouble, such as never was, had not yet commenced. The nations are now getting angry, but when our High Priest has finished His work in the sanctuary, He will stand up, put on the garments of vengeance, and then the seven last plagues will be poured out.
“Nalaba ng’obusungu bw’amawanga, ekiruyi kya Katonda, n’ekiseera eky’okusalira abafu omusango byali bya njawulo era byawukana bulungi, nga kimu kiddirira ekirala; era ne ndaba nga Mikayiri yali tannayimirira, era ng’ekiseera eky’okubonaabona, ekitabangawo, kyali tekinatandika. Amawanga kaakano gasunguwala; naye Kabona waffe Asinga Obukulu bw’alimala omulimu gwe mu watukuvu, aliyimirira, ayambale ebyambalo eby’okuwalana eggwanga, olwo ebibonyoobonyo omusanvu eby’enkomerero ne bifukibwa.”
“I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.
“Ne ndaba nga bamalayika abana balikwata empewo z’ensi ennya okutuusa omulimu gwa Yesu lwe gunaamala mu watukuvu, oluvannyuma ne wajja kawumpuli omusanvu ez’oluvannyuma.” Early Writings, 36.
In the Millerite history the angering of the nations, or as Luke records, “the distress of nations” was accomplished by Islam.
Mu byafaayo bw’AbaMillerite, okusunguwaza amawanga, oba nga Lukka bwe kiriwandiika nti, “okweraliikirira kw’amawanga,” kwatuukirizibwa Obusiraamu.
“In 1838 Turkey became involved in war with Egypt. The Egyptians bid fair to overthrow the Turkish power. To prevent this, the four great powers of Europe, England, Russia, Austria, and Prussia, interfered to sustain the Turkish government.” Uriah Smith, Synopsis of Present Truth, 218.
“Mu mwaka 1838, Turkey yeenyigira mu lutalo ne Misiri. Abamisiri baali bolekedde ddala okuggyawo amaanyi ga Turkey. Okuziyiza kino, amawanga ana amakulu ag’e Bulaaya—Bungereza, Russia, Austria, ne Prussia—gaayingira mu nsonga eyo okunyweza gavumenti ya Turkey.” Uriah Smith, Synopsis of Present Truth, 218.
In 1838, the so-called “eastern question” was shaking the nations, and the “eastern question” was Islam, the biblical east wind. Millerite history saw the nations shaken by Islam and then the Lord came in the clouds to the Most Holy Place, thus typifying when the Lord comes in the clouds at His Second Coming. Before His coming in the clouds Islam distresses the nations, and this is the message that Peter is given to proclaim to the cities in advance of the destruction of “thousands of cities.” The period of the destruction of the cities begins with the fireballs of Nashville.
Mu mwaka gwa 1838, ekibuuzo ekiyitibwa “eky’ebuvanjuba” kyali kikutte amawanga omutawaana, era “ekibuuzo eky’ebuvanjuba” kyali Buyisiramu, embuyaga ey’ebuvanjuba ey’omu Baibuli. Ebyafaayo eby’Abamiira byalaba amawanga nga gakankanyizibwa Buyisiramu, oluvannyuma Mukama n’ajja mu bire eri Ekifo Ekisingayo Obutukuvu, bwe kityo nga kiraga mu ngeri ey’obunnabbi bwe Ajja mu bire mu Kujja Kwe okw’Okubiri. Nga tannajja mu bire, Buyisiramu buteeka amawanga mu kubonaabona, era buno bwe bubaka Petero bw’aweebwa okulangirira eri ebibuga nga okubikkirawo okuzikirizibwa kw’“enkumi n’enkumi ez’ebibuga.” Ekiseera eky’okuzikirizibwa kw’ebibuga kitandikira ku mipira gy’omuliro egy’e Nashville.
“O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! But many of those who should be proclaiming the truth are accusing and condemning their brethren. When the converting power of God comes upon minds, there will be a decided change. Men will have no inclination to criticize and tear down. They will not stand in a position that hinders the light from shining to the world. Their criticism, their accusing, will cease. The powers of the enemy are mustering for battle. Stern conflicts are before us. Press together, my brethren and sisters, press together. Bind up with Christ. ‘Say ye not, A confederacy,... neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.’
“Singa abantu ba Katonda bandibadde n’okutegeera okw’okuzikirira okuli kumpi okujja ku nkumi n’enkumi z’ebibuga, ebiri kaakano kumpi n’okwewaayo eri okusinza ebifaananyi! Naye bangi ku abo abateekwa okulangirira amazima bali mu kuwoza n’okusalira omusango baganda baabwe. Amaanyi ga Katonda agakyusa bwe galijja ku birowoozo, wajja kubaawo enkyukakyuka ey’olwatu. Abantu tebajja kuba na mwoyo gwa kunenya n’okumenyaamenya. Tebajja kuyimirira mu kifo ekiziyiza omusana okwaka eri ensi. Okunenya kwabwe, okuwoza kwabwe, kulikomawo. Amaanyi g’omulabe gakungaanyizibwa olw’olutalo. Okukaayana okw’amaanyi kuli mu maaso gaffe. Mwegatte wamu, baganda bange ne bannyinaze, mwegatte wamu. Mwesibe ku Kristo. ‘Temwogera nti, Ekibiina ekikutte; ... so temutya kutya kwabwe, so temukankana. Mukama ow’eggye ye yennyini mumutukuze; era abeere entiisa yammwe, era abeere okukankana kwammwe. Era aliba kifo kitukuvu; naye eri ennyumba zombi eza Isiraeri aliba jjinja eryesittalwako era olwazi olw’okwesittaza, era omutego n’ekisiba eri abatuuze mu Yerusaalemi. Era bangi ku bo balyesittala, ne bagwa, ne bamenyeka, ne basibibwa mu mutego, ne bakwatibwa.’
“The world is a theater. The actors, its inhabitants, are preparing to act their part in the last great drama. God is lost sight of. With the great masses of mankind there is no unity, except as men confederate to accomplish their selfish purposes. God is looking on. His purposes in regard to his rebellious subjects will be fulfilled. The world has not been given into the hands of men, though God is permitting the elements of confusion and disorder to bear sway for a season. A power from beneath is working to bring about the last great scenes in the drama,—Satan coming as Christ, and working with all deceivableness of unrighteousness in those who are binding themselves together in secret societies. Those who are yielding to the passion for confederation are working out the plans of the enemy. The cause will be followed by the effect.
“Ensi ye teyatulo. Abazannyi baayo, abagitulaamu, beeteekerateekera okukola obuvunaanyizibwa bwabwe mu muzannyo ogw’enkomerero ogw’amaanyi. Katonda tabalakika. Mu bungi obw’abantu tewali bumanyirivu, okuggyako abantu bwe beegatta awamu okutukiriza ebigendererwa byabwe eby’okwefaako bokka. Katonda atunuulira. Ebigendererwa bye ku bikwata ku baanaabe abejeemu birituukirizibwa. Ensi teweeredwayo mu mikono gy’abantu, newaakubadde nga Katonda akkiriza ebintu eby’okutabulwatabulwa n’obutaali bw’enteekateeka okufuga okumala ekiseera. Amaanyi agava wansi gakozesebwa okuleeta ennyiriri ezisembayo ez’amaanyi mu muzannyo,—Sitaani okujja ng’Ali Kristo, era n’akola n’obulimba bwonna obw’obutali butuukirivu mu abo abeegatta awamu mu bibiina eby’ekyama. Abo abewaayo eri okwegomba okw’okwegatta mu bibiina bakolera ddala enteekateeka z’omulabe. Ekivaako kirigobererwa ebivaamu.”
“Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.
“Okusobya kumpi kutuuse ku nkomerero yakwo. Okutabukatabuka kujjula ensi, era entiisa ennyo enaatera okugwa ku bantu. Enkomerero eri kumpi nnyo. Ffe abamanyi amazima twandibadde twetegekera ekyo ekinaatera okubuutikira ensi ng’ekyewuunyo ekizitowa ennyo.” Review and Herald, September 10, 1903.
The “elements of confusion and disorder” are being manufactured as the fruit of the system which Sister White identifies as “higher education,” which she also identifies as “the mystery of iniquity.” Nashville’s Parthenon temple is the symbol of false education that is now producing the “confusion and disorder” that bears “sway for a season.” The fireballs on Nashville are brought by Islam and they represent God’s judgment upon the “tree of the knowledge of good and evil.” When Nashville is hit the short period of the proclamation of the midnight cry begins and leads to the Sunday law, where Isaiah’s evil “confederacy” makes its final movement as the world is forced to accept the one-world government identified as the image of the beast in Revelation thirteen. Isaiah’s identification of the evil confederacy aligns with the sealing of the one hundred and forty-four thousand.
“Ebintu eby’okutabula n’obutali bwa nkola” bikolebwa ng’ebibala by’enkola Sister White gy’ategeeza nga “okusomesebwa okw’awaggulu,” era gy’ategeeza n’okuba “ekyama eky’obutali butuukirivu.” Yeekaalu ya Parthenon ey’e Nashville kye kabonero k’okusomesebwa okw’obulimba kaakano okuvaamu “okutabula n’obutali bwa nkola” ebifuga “akaseera katono.” Emipiira gy’omuliro egigwa ku Nashville gireetebwa Obusiraamu era gikiikirira omusango gwa Katonda ku “muti ogw’okumanya obulungi n’obubi.” Nashville bw’ekubwa, ebbanga ettono ery’okulangirira okukaaba okw’ettumbi litandika era ne lituusa ku tteeka lya Ssande, awo “ekibiina” kya Isaaya ekibi ne kikola entambula yaakyo ey’enkomerero ensi bw’ewalirizibwa okukkiriza gavumenti emu ey’ensi yonna etegeezebwa ng’ekifaananyi ky’ensolo mu Okubikkulirwa essuula ey’ekkumi n’essatu. Okulaga kwa Isaaya ku kibiina ekibi kukwatagana n’okuteekebwako akabonero kw’abo omutwalo kikumi mu enkumi amakumi ana mu enkumi nnya.
Say ye not, A confederacy, to all them to whom this people shall say, A confederacy; neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.
Temwogeranga nti, Obweyunge, eri bonna abantu bano be banaagamba nti, Obweyunge; so temutya kutya kwabwe, so temweraliikirira. Mutukuze Mukama w’eggye yennyini; era y’abeerenga okutya kwammwe, era y’abeerenga entiisa yammwe. Era anaabeeranga gye muli nga watukuvu; naye eri ennyumba zombi eza Isiraeri ng’ejjinja eryesittalwako era ng’olwazi olw’okwesittazaako, eri abatuuze b’e Yerusaalemi ng’omutego era ng’ekyambika. Era bangi ku bo balyesittala, ne bagwa, ne bamenyeka, ne basibwa mu mutego, ne bakwatibwa.
Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony: if they speak not according to this word, it is because there is no light in them. Isaiah 8:12–20.
Siba obujulirwa, oteekeko akabonero ku mateeka mu bayigirizwa bange. Nange ndirindirira Mukama, akwese amaaso ge eri ennyumba ya Yakobo, era ndimutunuulira. Laba, nze n’abaana Mukama be yampa tuli ba bubonero era ba bya magero mu Isirayiri, ebiva eri Mukama ow’eggye, atuula ku lusozi Sayuuni. Era bwe banaabagambanga nti, Mwebuuze eri abo abaliko emyoyo egy’obulogo, n’eri abafumu abawulungutiza amaaso era abamumyamu: abantu tebasaana kunoonya eri Katonda waabwe? abalamu banoonyereza eri abafu? Eri amateeka n’eri obujulirwa: bwe batayogera ng’ekigambo kino bwe kiri, ensonga eri nti tebalina musana mu bo. Isaaya 8:12–20.
The passage from Sister White identifies that a season of “confusion and disorder” leads to “Satan coming as Christ.” Satan appears impersonating Christ at the Sunday law.
Ekitundu okuva eri Mwannyinaffe White kiraga nti ekiseera eky’“okutabukatabuka n’obutali bwa nkola” kireetera “Sitaani okujja ng’ali Kristo.” Sitaani alabika ng’ayefuula Kristo ku tteeka lya Ssande.
“By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.
“Olw’ekiragiro ekiteekateeka okuwaliriza okutandikawo obuyinza bwa Papa nga bumenya amateeka ga Katonda, eggwanga lyaffe lyerikwawulako ddala n’obutuukirivu. Obu-Polotesitante bwe buligololera omukono gwabwo okuyita ku lukonko okulamira omukono gw’obuyinza bwa Rooma, era bwe buliyita waggulu w’obunnya obutaliiko kkomo okukwatagana emikono n’eby’obulogo eby’emizimu, era, olw’obuyinza bw’okwegatta kuno okw’engeri essatu, ensi yaffe bw’eneegaana buli musingi gwonna ogw’Endagaano yaayo nga gavumenti ya Bupolotesitante era eya repabulika, era n’eteekawo enteekateeka ez’okusaasaanya obulimba n’obukyamya bwa paapa, kale tunaamanya ng’ekiseera kituuse ekya Sitaani okukola eby’ewuunyisa era ng’enkomerero eri kumpi.” Testimonies, volume 5, 451.
The season of “confusion and disorder” occurs leading up to the Sunday law. Just before the Sunday law, in the period typified by the Exeter camp meeting and the ten days in the upper room before Pentecost the one hundred and forty-four thousand are to “press together, my brethren and sisters, … bind up with Christ.” The sealing takes place before the Sunday law, and it is in that history that the evil confederacy begins its final work of setting up a one-world government.
Ekiseera eky’“okutabukatabuka n’obutaliimu ntegeka” kibaawo nga tennatuuka mateeka ga Ssande. Kumpi nnyo nga mateeka ga Ssande tegannajja, mu kiseera ekifaananyizibwa olukuŋŋaana lw’omu lusisira olw’e Exeter n’ennaku ekkumi ez’omu kisenge eky’engulu nga Pentekooti tennabaawo, abo obukumi kikumi mu enkumi nnya mu enkumi nnya ba “kwekuŋŋaanya, baganda bange ne bannyinaze, … musibibwe ne Kristo.” Okuteekebwako akabonero kubaawo nga mateeka ga Ssande tegannabaawo, era mu byafaayo ebyo ni mwe ekibiina ekibi gitandikira omulimu gwakyo ogusembayo ogw’okuteekawo gavumenti emu ey’ensi yonna.
In the sealing time Christ will be a sanctuary for the righteous, but a stone of stumbling for the wicked. He will be “a gin and for a snare to the inhabitants of Jerusalem,” who are the “many” that fall, but to the few who are sealed “He” will be their “fear.”
Mu kiseera eky’okuteekebwako akabonero, Kristo aliba kifo kya buwummuzibwa eri abatuukirivu, naye ejjinja eryesittaza eri ababi. Aliba “ekitego era n’omutego eri abatuuze b’e Yerusaalemi,” be abo “abangi” abagwa, naye eri abatono abateekebwako akabonero “Ye” aliba “entiisa” yaabwe.
“Fear” of God is what Eve lacked, and those that do fear God possess a different type of fear than the fear brought upon the many who stumble. The two types of fear mark those who pass and those who fail the testing process. Those who pass are sealed, those who don’t are represented by the number five, for they “stumble, and fall, and be broken, and be snared, and be taken.” The sealing time that is represented as occurring before the Sunday law, when there is a period of confusion and disorder, is when the parable of the ten virgins is fulfilled.
“Okutya” Katonda kye kintu Kaawa kye yabulwa, era abo abatya Katonda balina okutya kwa ngeri ndala okusinga okutya okuleetebwa ku bangi abeesittala. Ebika byombi eby’okutya biraga abo abayita n’abo abalemwa mu nkola ey’okugezesebwa. Abo abayita bateekebwako akabonero, abo abatayinza kuyita bo bakiikirirwa ennamba etaano, kubanga “beesittala, ne bagwa, ne bamenyeka, ne basibibwa mu mutego, ne bakwatibwa.” Ekiseera eky’okuteekebwako akabonero, ekiikirirwa ng’ekibeerawo nga Sunday law tennajja, mu kiseera we wabaawo okutabukatabuka n’obutali butebenkevu, kye kiseera olugero lw’abawala ekkumi lwe lutuukiriramu.
The few who are sealed in contrast with the many who stumble are those who “wait” for the Lord, thus identifying the wise virgins who “waited.” There is also a sanctified and unsanctified prophetic waiting within the two classes of virgins, that corresponds to the two types of fear.
Abatono abateekebwako akabonero, mu kwawukana n’abangi abeesittala, beebo abo “abalindirira” Mukama, bwe batyo ne bategeka bannamwandu abagezi abo “abalindirira.” Era mu bika ebyo bibiri eby’abannamwandu mulimu okulindirira okw’obunnabbi okutukuziddwa n’okutali kutukuziddwa, ekikwatagana n’ebika ebibiri eby’okutya.
“‘While the bridegroom tarried, they all slumbered and slept.’ By the tarrying of the bridegroom is represented the passing of the time when the Lord was expected, the disappointment, and the seeming delay. In this time of uncertainty, the interest of the superficial and halfhearted soon began to waver, and their efforts to relax; but those whose faith was based on a personal knowledge of the Bible had a rock beneath their feet, which the waves of disappointment could not wash away. ‘They all slumbered and slept;’ one class in unconcern and abandonment of their faith, the other class patiently waiting till clearer light should be given. Yet in the night of trial the latter seemed to lose, to some extent, their zeal and devotion. The halfhearted and superficial could no longer lean upon the faith of their brethren. Each must stand or fall for himself.” The Great Controversy, 395.
“‘Awo omugole bwe yalwawo, bonna ne beebaka ne beeyongera okwebaka.’ Okulwawo kw’omugole kulaga okuyita kw’ekiseera Mukama mwe yasubirwanga okujja, okuggwaamu essuubi, n’okulabika ng’aludde. Mu kiseera kino eky’obutategeerekeka, obwagazi bw’abo abaali ab’okungulu era abaali ab’omutima ogutajjule bwatandika amangu okutanantuka, n’amaanyi ge baali bateekamu ne gasanyalala; naye abo okukkiriza kwabwe kwe kwali kwesigamiziddwa ku kumanya Baibuli okw’obuntu baalina olunyiriri wansi w’ebigere byabwe, amayengo g’okuggwaamu essuubi ge gataayinza kwozaawo. ‘Bonna ne beebaka ne beeyongera okwebaka;’ ekibiina ekimu nga kiri mu butafaayo n’okusuula ddala okukkiriza kwabwe, ekibiina ekirala nga kirindirira n’obugumiikiriza okutuusa ekitangaala ekisingawo obutangaavu lwe kyandiweereddwa. Naye mu kiro eky’okukemebwa, aba oluvannyuma baalabika ng’okwefuba kwabwe n’okwewaayo kwabwe bikendeddeko, wadde nga si nnyo. Ab’omutima ogutajjule n’ab’okungulu tebaakyasobola kwesigama ku kukkiriza kw’abooluganda baabwe. Buli muntu alina okuyimirira oba okugwa ku lulwe.” The Great Controversy, 395.
Those who wait in a sanctified fashion are to be “signs and for wonders” as they are lifted up as an ensign to the world at the Sunday law, when the issue of the tree of knowledge of good and evil represents the knowledge of “those who have familiar spirits, and unto wizards that peep, and that mutter” and the knowledge identified by “the law and to the testimony.” It is the same test as it was for Eve and Adam. Do we accept education that has truth mixed and blended with error, or do we stand upon a “thus saith the Lord,” for if they speak not according to this Word, it is because there is no light in them. True and false education is a primary line of truth in the great controversy between Christ and Satan. Nashville is the symbol of rebellion against the Word of God, as certainly as Sodom is a symbol of licentiousness, and as New York is a symbol of the economic power of the United States and the Pentagon is a symbol of its military might.
Abo abalindiridde mu ngeri etukuziddwa baliba “obubonero era eby’amagero” bwe balisitulibwa ng’akabonero eri ensi mu kiseera ky’etteeka lya Ssande, ng’ensonga y’omuti ogw’okumanya obulungi n’obubi eraga okumanya kw’“abo abalina emizimu egy’emikwano, n’eri abalogo abalengejja amaaso, era abamumyumuza” n’okumanya okutegeerekebwa olw’“amateeka n’obujulirwa.” Kye kigezo kye kimu nga bwe kyali eri Kaawa ne Adamu. Tukkiriza okuyigirizibwa okugatta amazima ne nsobi ne bigattibwa awamu, oba tuyimirira ku “bw’ati bw’ayogera Mukama,” kubanga bwe batayogera ng’Ekigambo kino bwe kiri, kiba kubanga tebalina musana mu bo. Okuyigiriza okw’amazima n’okw’obulimba lwe lumu ku nnyiriri enkulu ez’amazima mu mpaka enkulu wakati wa Kristo ne Sitaani. Nashville kabonero k’obujeemu eri Ekigambo kya Katonda, nga ddala Sodomu bwe kabonero k’obwenzi obutaliimu kwekwata, era nga New York bwe kabonero k’amaanyi g’eby’enfuna aga Amerika, ne Pentagon nga kabonero k’obuyinza bwayo obw’amagye.
Peter is standing on the threshold of the fireballs of Nashville, in Panium and at the mount, that represents the temple test. He recognizes that Laodicean Seventh-day Adventism is about to be rebuked and made ashamed when the fireballs fall, and that Nashville, the United States and the world need to be warned. The message of Islam confirms the messengers just as the fire that fell at Carmel confirmed that Elijah was the true prophet. Yet the warning to Nashville is not simply Islam of the third woe, let alone what type of weapons are employed in the surprise attack. The message of warning must identify why Islam is being allowed to bring judgment, a judgment that begins a period where thousands of cities are destroyed. Identifying in advance that Islam would produce a surprise attack upon Nashville, will validate the messengers, but it is an incomplete warning if that is all that it does.
Peetero ayimiridde ku mulyango gw’emitto gy’omuliro egy’e Nashville, mu Panium ne ku lusozi, ekiraga okugezesebwa kw’ekaalu. Ategeera nti Obw’Adventisiti b’Olunaku olw’Omusanvu obw’e Laodikiya buli kumpi okunenyezebwa n’okukwatibwa ensonyi emitto gy’omuliro bwe girigwa, era nti Nashville, Amerika ne ensi byetaaga okulabulwa. Obubaka bwa Obusiraamu bukakasa ababaka nga bwe kyali omuliro ogwagwa ku Kalumeeri bwe gwakakasa nti Eriya ye nnabbi ow’amazima. Naye okulabula eri Nashville si Busiraamu bwokka obw’ekibonerezo eky’okusatu, era tekusinziira ku kika kya byokulwanyisa ebikozesebwa mu lutalo olw’okubwatuka. Obubaka obw’okulabula bulina okulaga ensonga lwaki Obusiraamu bukkirizibwa okuleeta omusango, omusango ogutandika ekiseera mwe bizikirizibwamu enkumi n’enkumi z’ebibuga. Okulaga nga bukyali nti Obusiraamu bwandivuddeko okulumba okw’ekibwatukira ku Nashville, kijja kukakasa ababaka, naye kiba kirabula ekitatuukiridde singa ekyo kyokka kye kikola.
The fireballs of Nashville are a judgment of God that begins a short period that ends at the Sunday law, which as in the beginning of the period is also a judgment of God. God told Adam and Eve in advance what the test was, and what the consequences would be should they fail the test. Sister White identifies the importance of being able to reason “from cause to effect,” and the Bible identifies that a “curse” without a “cause” will not come.
Emipiira gy’omuliro egya Nashville musango gwa Katonda ogutandika ekiseera ekimpi ekikoma ku tteeka ly’Olwokuna, era nga bwe kyali ku ntandikwa y’ekiseera ekyo, n’olwo era musango gwa Katonda. Katonda yagamba Adamu ne Kaawa nga bukyali dda ekigezo kye kyali, era n’ebinaavaamu bwe bandiremwa ekigezo ekyo. Mwannyinaffe White alaga obukulu bw’okusobola okulowooza “okuva ku nsonga okutuuka ku kivaamu,” era Bayibuli eraga nti “ekikolimo” awatali “nsonga” tekijja.
As the bird by wandering, as the swallow by flying, so the curse causeless shall not come. Proverbs 26:2.
Nga ennyonyi bw’ewabaala, era ng’akataayi bwe kibuuka, bwe kityo n’ekikolimo ekitaliiko nsonga tekijja. Engero 26:2.
The fireballs of Nashville are the “effect,” and the “curse” that comes. The warning message must include the “cause.” The prophet Jonah’s message was not simply an identification of destruction in forty days, but it produced a revival and reformation from the king throughout the population. What was identified was that the king and his people turned from the evil ways. Jonah had told them of the coming destruction, and he told them it was because of their wicked and evil lifestyle.
Emipiira gy’omuliro egy’e Nashville ye “bivaamu,” era ye “kikolimo” ekijja. Obubaka obw’okulabula butekwa okubeeramu ne “ensonga” ebireeta. Obubaka bwa nnabbi Yona tewaali kumanyisa kwokka kuzikirizibwa mu nnaku amakumi ana, wabula bwaleeta okuzzibwawo n’okulongoosebwa okuva eri kabaka okutuuka mu bantu bonna. Ekyaategeezebwa kwe kuba nti kabaka n’abantu be baakyuka okuva mu makubo amabi. Yona yali yabagambye ku kuzikirizibwa okwajja, era yabagamba nti kyali kiva ku mpisa zaabwe ez’obubi n’obwonoonefu.
For word came unto the king of Nineveh, and he arose from his throne, and he laid his robe from him, and covered him with sackcloth, and sat in ashes. And he caused it to be proclaimed and published through Nineveh by the decree of the king and his nobles, saying, Let neither man nor beast, herd nor flock, taste anything: let them not feed, nor drink water: But let man and beast be covered with sackcloth, and cry mightily unto God: yea, let them turn every one from his evil way, and from the violence that is in their hands. Jonah 3:6–8.
Kubanga ekigambo kyatuuka eri kabaka wa Nineeve, n’ayimuka ku ntebe ye ey’obwakabaka, n’ayambula ekyambalo kye, ne yeebikka ebibukutu, n’atuula mu vvu. N’alagira ekyo okulangirirwa n’okutegeezebwa mu Nineeve yonna olw’etteeka lya kabaka n’abakungu be, ng’agamba nti, Abantu newaakubadde ensolo, ebisibo newaakubadde endiga, baleme okulegako kintu kyonna; baleme okulya so baleme n’okunywa amazzi: Naye abantu n’ensolo beebikkibwe ebibukutu, era bakaabirire nnyo eri Katonda: weewaawo, buli muntu akomewo okuva mu kkubo lye ebbi, ne mu butemu obuli mu mikono gyabwe. Yona 3:6–8.
Islam is a trumpet power, and the seven trumpets of Revelation eight through eleven, and also chapter sixteen possess specific prophetic characteristics. The first four trumpets were judgments upon imperial Rome for passing the first Sunday law in 321. The next two trumpets were judgments upon papal Rome for passing a Sunday law in 538. The seven trumpets of Revelation eight through eleven, typify the seven last plagues of Revelation sixteen, which is God’s judgment upon mankind for Sunday enforcement.
Obusiraamu maanyi ga kkondeere, era amakondeere omusanvu ag’omu Kubikkulirwa essuula munaana okutuuka ku kkumi n’emu, era n’essuula kkumi na mukaaga nabyo birina engeri za bunnabbi eza nnamaddala. Amakondeere ana asooka gaali misango ku Buruumi obw’Obwakabaka olw’okuyisa etteeka ery’olunaku lwa Sande olwasooka mu 321. Amakondeere abiri agaddako gaali misango ku Buruumi obw’Obwapapa olw’okuyisa etteeka ery’olunaku lwa Sande mu 538. Amakondeere omusanvu ag’omu Kubikkulirwa essuula munaana okutuuka ku kkumi n’emu, gaakiikirira ebibonyoobonyo omusanvu eby’oluvannyuma eby’omu Kubikkulirwa essuula kkumi na mukaaga, nga guno gwe musango gwa Katonda ku bantu olw’okuwaliriza okukuuma Sande.
The warning message of Nashville must identify the footsteps leading to a Sunday law, and based upon the prophetic testimony, the judgment follows, and does not precede the cause. The judgment is the effect of Sunday enforcement. The five witnesses of the hidden history of verse forty we are considering provide different testimonies, but unlike the human witnesses, all the prophetic lines blend together. To identify the footsteps of the ultimate Sunday law in the United States, is accomplished when Peter combines the testimony of Donald Trump to explain the effect of the fireballs of Nashville.
Obubaka obw’okulabula obwa Nashville bulina okuzuula ebigere ebikulembera okuleetebwa kw’etteeka lya Ssande, era okusinziira ku bujulizi obw’obunnabbi, omusango gujja oluvannyuma, so si kusooka nsonga eguleeta. Omusango gwe kibala ky’okuwaliriza Ssande. Abajulizi abataano ab’olusegere olw’ekyama olw’olunyiriri olw’amakumi ana bwe tulowoozaako bawa obujulizi obw’enjawulo, naye obutafaanana n’abajulizi’abantu, ennyiriri zonna ez’obunnabbi ziyungibwa wamu. Okuzuula ebigere by’etteeka lya Ssande ery’enkomerero ddala mu United States, kituukirira Peetero bw’agatta obujulizi bwa Donald Trump okunnyonnyola ekiva mu bipira by’omuliro eby’e Nashville.
The warning of Nashville to the world is that God begins His final judgment of men and nations at that point in time. A period of the destruction of the cities then begins and quickly leads to the Sunday law where national apostasy is followed by national ruin. Satan then arrives to personate Christ, and the evil confederacy is set up as the ten kings agree to give their kingdom to the robbers of thy people, that establish the vision. The warning of Nashville is represented by the history that precedes Nashville as represented by Donald Trump forming an image to the beast. The message of Trump is the warning trumpet that precedes the fireballs of Nashville.
Okulabula okw’e Nashville eri ensi kwe kugamba nti Katonda atandika omusango Gwe ogusembayo eri abantu n’amawanga mu kiseera ekyo. Awo ne watandika ekiseera eky’okuzikirizibwa kw’ebibuga, era amangu ddala ne kiyolekera etteeka lya Ssande, nga obujeemu bw’eggwanga bulyoke buvaamu okuzikirira kw’eggwanga. Olwo Setaani n’ajja okweyolesa ng’eyali Kristo, era olukiiko olw’obubi ne lussibwawo, nga bakabaka ekkumi bakkiriza okuwa obwakabaka bwabwe eri abanyazi b’abantu bo, abanyweza okwolesebwa. Okulabula okw’e Nashville kikiikirira amateka agasooka Nashville, nga bukiikirirwa Donald Trump ng’akola ekifaananyi eri ensolo. Obubaka bwa Trump ge makondeere ag’okulabula agasooka emipira gy’omuliro egy’e Nashville.
We will continue these things in the next article.
Tujja kweyongera ku bigambo bino mu kitundu ekiddako.