As a primary symbol of the one hundred and forty-four thousand, Peter is standing at Panium in 2026 working to correct the false prediction of July 18, 2020. His work in that regard aligns with the work of Josiah Litch’s correction of August 11, 1840 and Samuel Snow’s identification of October 22, 1844. Litch’s correction empowered the first angel’s message and Snow’s empowered the second angel’s message. The empowerment of the first and second angels’ messages typify the empowerment of the third angel’s message. The characteristics of the first and second are represented in the third as a combination of an external woe message and the internal message of the midnight cry of the parable of the ten virgins.
Ng’akabonero akasinga obukulu ak’abantu obukumi kikumi mu enkumi amakumi ana mu buna, Peetero ayimiridde e Panium mu mwaka 2026 ng’akola okutereeza obunnabbi obw’obulimba obwa Jjulaayi 18, 2020. Omulimu gwe mu nsonga eyo gukwatagana n’omulimu gw’okutereeza gwa Josiah Litch ogwa Agusito 11, 1840 era n’okulaga kwa Samuel Snow okw’Oktooba 22, 1844. Okutereeza kwa Litch kwawa amaanyi obubaka bwa malayika ow’olubereberye, era okwawula kwa Snow kwawa amaanyi obubaka bwa malayika ow’okubiri. Okuweebwa amaanyi obubaka bwa bamalayika ow’olubereberye n’ow’okubiri kulaga mu kifaananyi okuweebwa amaanyi obubaka bwa malayika ow’okusatu. Engeri ez’obubaka obw’olubereberye n’obw’okubiri zikiikirirwa mu bwa kusatu ng’ekigatta obubaka obw’ennaku obw’ebweru n’obubaka obw’omunda obw’okukaaba kwa ttumbi mu lugero lw’abawala ekkumi.
In a triple application of prophecy, the first and third, which are also the beginning and ending will possess parallel characteristics. Recently, a brother has uncovered several truths associated with the first woe of Revelation nine, which, when applied under the principle of Alpha and Omega identify another profound confirmation of Revelation eleven’s “earthquake.” The Sunday law in the United States is the “earthquake” that was first fulfilled in the French Revolution when France, who was one part of the ten nations that made of the prophetic structure of pagan Rome in the book of Daniel was overthrown. Thus, chapter eleven says a tenth part of the city fell.
Mu nkola ey’okukozesa obunnabbi emirundi esatu, ogusooka n’ogw’okusatu, era nga gwe gutandikiraako era n’oguggwerako, bijja kugira engeri ezikwatagana. Mu biseera ebyaakayita, ow’oluganda yazuula amazima agawerako agakwatagana n’ekibonyoobonyo ekisooka eky’omu Okubikkulirwa essuula ey’omwenda, era gano bwe gateekebwa mu nkola y’omusingi gwa Alufa ne Omega galaga okukakasa okuzito okwongera ku “musisi” ogw’omu Okubikkulirwa essuula ey’ekkumi n’emu. Etteeka lya Ssande mu United States ye “musisi” eyasooka okutuukirira mu Nkyukakyuka y’Abafalansa, Ubufalansa, obwali ekitundu kimu ku mawanga ekkumi agaakola enzimba ey’obunnabbi eya Rooma ey’obupagaani mu kitabo kya Danyeri, bwe bwasuulibwawo. N’olwekyo, essuula ey’ekkumi n’emu egamba nti ekitundu eky’ekkumi eky’ekibuga kyagwa.
And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. Revelation 11:13.
Era mu kiseera kye kimu ne wabawo okukankana okw’ensi okunene, n’ekitundu eky’ekkumi eky’ekibuga ne kigwa, era mu kukankana okw’ensi ne mufiiramu abantu kasanvu: n’abasigaddewo ne batiisibwa nnyo, ne bagulumiza Katonda ow’omu ggulu. Okubikkulirwa 11:13.
Immediately after this verse Islam of the third woe arrives.
Amangu ddala oluvannyuma lw’olunyiriri luno, Obusiraamu obw’akabonero ak’okusatu obw’ennaku butuuka.
The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:14.
Zzikiriza olwokubiri luyiseewo; era, laba, zzikiriza olwokusatu lujja mangu. Okubikkulirwa 11:14.
The pioneers expected that “the third woe” would immediately follow the second woe, but the word translated as “quickly,” means suddenly and unexpectedly, which is the characteristic of Islam’s surprise attacks. The third woe wasn’t to arrive on October 22, 1844 as the pioneers conjectured, but when it arrived it would happen “suddenly and unexpectedly,” as it did at 9/11, thus marking the beginning of the sealing of the one hundred and forty-four thousand, which ends shortly before the earthquake of the Sunday law.
Abaasooka baali basuubira nti “ekibonerezo eky’okusatu” kyandiddiridde amangu ddala ekibonerezo eky’okubiri, naye ekigambo ekyavvuunulwa nga “amangu,” kitegeeza mu butuufu okubalukawo mu bwangu era mu ngeri etasuubirwa, ekyo kye kiraga engeri Obusiraamu gye bukola ebirumbiddwa eby’ekyewuunyo. Ekibonerezo eky’okusatu tekyaali kya kutuuka nga October 22, 1844 bwe baali balowooza, naye bwe kyatuuka kyali kya kubaawo “mu bwangu era mu ngeri etasuubirwa,” nga bwe kyali ku 9/11, bwe kityo ne kiteekawo akabonero ak’okutandika okwokussaako envumbo kw’abo akasiriivu mu ana mu enkumi n’enkumi nnya, ekiggwaako katono nnyo nga tekinnatuuka musisi gw’etteeka lya Sunday.
The “earthquake” of the Sunday law is the shaking of the “earth” beast, and when 9/11 arrived, Sister White identified that the Lord arose to “shake terribly the earth.” At the beginning of the sealing and the end, the earth beast is shaken, thus the “great earthquake.”
“Musisi gw’ensi” ogw’etteeka lya Ssande kwe kukankana kw’ensolo ey’“ensi,” era 9/11 bwe yatuuka, Mwannyinaffe White yalaga nti Mukama yayimuka “okukankanya ensi nnyo nnyo.” Ku ntandikwa y’okuteekebwako akabonero n’oku nkomerero, ensolo ey’ensi ekankanyizibwa, n’olwekyo “musisi gw’ensi omunene.”
“This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’” Review and Herald, July 5, 1906.
“Kino sirina kye nnali ŋŋambyeko. Nnaye nnagamba, bwe nnali ntunuulira ebizimbe ebinene nga bizimbibwa eyo, nga bisituka omuzinzi ku munnaagwo, nti, ‘Bintu bya ntiisa nnyo bye biribaawo Mukama bw’aligolokoka okukankanya ensi n’amaanyi amangi! Awo ebigambo eby’Okubikkulirwa 18:1–3 birituukirizibwa.’” Review and Herald, July 5, 1906.
The Lord “arises” when there is a change in His dispensational work, as was the case when Stephen was stoned and October 22, 1844, when the judgment of the dead commenced. When the judgment of the living began on 9/11, the Lord again arose, and then he shook the earth beast, as He will do at the end of the sealing of the one hundred and forty-four thousand, when He changes His dispensational work from His church to His other flock of those still in Babylon.
Mukama “ayimuka” bwe wabaawo enkyukakyuka mu mulimu Gwe ogw’emyaka n’emitendera gy’obulokozi, nga bwe kyali Pawulo bwe baakuba amayinja Siteefano, era nga ku October 22, 1844, omusango gw’abafu bwe gwatandika. Omusango gw’abalamu bwe gwatandika ku 9/11, Mukama n’addamu n’ayimuka, awo n’akankanya ensolo ey’ensi, nga bw’alikola ku nkomerero y’okussaako akabonero ku abo emitwalo kikumi mu enkumi nnya mu enkumi nnya, bw’alikyusa omulimu Gwe ogw’emyaka n’emitendera gy’obulokozi okuva ku kkanisa Ye okugudda eri ekisibo Kye ekirala eky’abo abakyalimu mu Babulooni.
What brother Daniel has discovered is the characteristics of the first woe, that align with the testimony of the “great earthquake” of chapter eleven in agreement with history and the pioneer’s understanding of the history that fulfilled the first woe.
Kya mugandaffe Daniel kye yavumbudde ge makulu ag’enjawulo ag’akwatagana n’ekibonyoobonyo ekisooka, agakwatagana n’obujulirwa bw’“omusisi omunene” ogw’omu ssuula ey’ekkumi n’emu, nga bikwatagana n’ebyafaayo era n’okutegeera kw’abasooka ku byafaayo ebyatuukiriza ekibonyoobonyo ekisooka.
And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit. And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:1–4.
Awo malayika ow’okutaano n’afuuwa ekkondeere, ne ndaba emmunyeenye ng’eva mu ggulu n’egwa ku nsi: era n’aweebwa ekisumuluzo eky’obunnya obutaliiko buko. N’aggulawo obunnya obutaliiko buko; omukka ne guva mu bunnya ng’omukka gw’ekikoomi ekinene; enjuba n’empewo ne bizikira olw’omukka gw’obunnya. Ne mu mukka ne muvaamu enzige ne zikka ku nsi: ne ziweebwa obuyinza, ng’enkayanja ez’oku nsi bwe zirina obuyinza. Era ne ziragirwa obutasaanya busubi bwa nsi, newakubadde ekintu kyonna ekibisi, newakubadde omuti gwonna; wabula abantu bokka abataliiko kabonero ka Katonda mu byenyi byabwe. Okubikkulirwa 9:1–4.
The pioneers correctly applied these verses to the history that introduced Mohammed, who was born in 570, unified the tribes in 606, received his first revelation in 610, migrated to Medina in 622, started his warfare in 624 and died in 632. The “bottomless pit” prophetically represents a new manifestation of Satan, but Mohammed began in Arabia, which is also known as the bottomless pit because of the vast deserts.
Abasooka baakozesa obulungi ennyiriri zino ku byafaayo ebyaleeta Mohammed, eyazaalibwa mu 570, n’agatta ebika mu 606, n’aweebwa okubikkulirwa kwe okwasooka mu 610, n’asengukira e Medina mu 622, n’atandika entalo ze mu 624 era n’afa mu 632. “Ekiyinja ekitalina businze” mu ngeri ey’obunnabbi kikiikirira okulabisibwa okupya kwa Sitaani, naye Mohammed yatandikira mu Buwarabu, era nga nakwo kumanyiddwa ng’ekiyinja ekitalina businze olw’eddungu olunene ennyo.
Mohammed became the prophetic king, or as he was labelled, “the trustworthy one” in 606, when he resolved a dispute among the various tribes who were in a dilemma about who should be allowed to return the “black rock” cornerstone of the Kaaba. The Kaaba is a cube-shaped building (hence the name “Kaaba,” which means “cube” in Arabic) located in the center of the Great Mosque of Mecca in Saudi Arabia. It is approximately 43 feet high, eleven foot wide and 10 foot long, built of granite and marble, with a black silk and cotton cloth covering it. The Kaaba existed long before Muhammad and according to Islamic tradition, it was originally built by Abraham and his son Ishmael as a house of worship for the One God (Allah). Over the centuries, it became filled with idols and was used as a pagan shrine by the Arab tribes.
Mohammed yafuuka kabaka omunnabbi, oba nga bwe baamutuuma, “owesigika” mu mwaka gwa 606, bwe yagonjoola empaka ezaliwo wakati w’ebika eby’enjawulo ebyali bitalidde ku ani eyalina okukkirizibwa okuddizaawo ejjinja ery’enzikiriza “eddugavu” ery’oku nsonda erya Kaaba. Kaaba kizimbe ekifaanana ng’ekyapa eky’obululu obw’enjuyi ennya (kyennyini kye kivuddeko erinnya “Kaaba,” eritegeeza “ekyapa eky’obululu obw’enjuyi ennya” mu lulimi lw’Oluwarabu) ekisangibwa wakati mu Kizimbe Ekinene eky’okusabirangamu eky’e Mecca mu Saudi Arabia. Kiwaggwa obuwanvu bwa ffuuti nga 43, obugazi bwa ffuuti kkumi n’emu, n’obuwanvu bwa ffuuti kkumi, nga kizimbiddwa mu granaiti ne mabululu, era nga kibikkiddwa olugoye oluddugavu olwa silika ne ppamba. Kaaba yaliwo dda nnyo nga Muhammad tannajja, era ng’ennono y’Obusiraamu bw’eyigiriza, yasooka kuzimbibwa Ibulayimu ne mutabani we Ismayiri ng’ennyumba ey’okusinzizaamu Katonda Omu (Allah). Mu biseera ebyayitawo, yajjula ebifaananyi ebisinzibwa, era n’ekozesebwa ng’ekifo eky’okusinzizirangamu eky’abapagaani eky’ebika by’Abarabu.
The Kaaba is the spiritual center of the Islamic world—a simple, ancient building that symbolizes monotheism, unity, and the connection between Abrahamic faith and Islam. Muslims do not consider it “God’s house” in a literal sense, but rather a divinely appointed focal point for worship. Mohammed’s actions during a period when the Kaaba had been destroyed and was then rebuilt are where his leadership began.
Kaaba kye kifo eky’omwoyo ekisinga obukulu mu nsi y’Obusiraamu—ekizimbe ekyangu era eky’edda ennyo ekifaananako obumu bwa Katonda, obumu, n’enkolagana eriwo wakati w’okukkiriza kwa Ibulayimu n’Obusiraamu. Abasiraamu tebakitwala ng’“ennyumba ya Katonda” mu ngeri ey’ennyiriri, wabula ng’ekifo ekyalagirwa Katonda okuba ekitunuulirwa mu kusinza. Ebikolwa bya Mohammed mu kiseera Kaaba lwe yali ezikiriziddwa era oluvannyuma n’eddaabirizibwa, we byatandikira obukulembeze bwe.
A flash flood damaged the Kaaba and the Quraysh tribe rebuilt it. When it came time to place the Black Stone (Hajar al-Aswad) back in its corner, the different clans quarreled over who should have the honor. They agreed that the next person to enter the area would decide. Muhammad walked in, and he resolved the dispute wisely: He placed the Black Stone on a cloth, had a representative from each clan lift it together, carrying it together, and then he personally set it in place. This event earned him great respect and the title Al-Amin (“the Trustworthy”) among the people of Mecca. It is one of the key pre-prophetic events highlighted in many timelines. The “Black Stone” was the cornerstone that was placed by Mohammed, who is the prophetic king over Islam. The black cornerstone is an obvious counterfeit of Christ (the true cornerstone), and the corruption of the house of Kaaba after years of the introduction of idols was also resolved by Mohammed.
Amataba mangi ag’ekikulukuto gaayonoonanga Kaaba, era ekika kya Quraysh ne kigizimba nate. Obudde bwe bwatuuka okuddiza Ejjinja Eddugavu (Hajar al-Aswad) mu nsonda yaalyo, ebika eby’enjawulo ne biwakana ku ani eyandifunye ekitiibwa ekyo. Ne bakkiriziganya nti omuntu anaasooka okuyingira mu kifo ekyo ye yandisalawo. Muhammad n’ayingira, era n’amalawo empaka ezo mu magezi: Yassa Ejjinja Eddugavu ku lugoye, n’alagira omukiise okuva mu buli kika okuliyimusiza wamu, nga balisitula wamu, oluvannyuma ye kennyini n’aliteeka mu kifo kyalyo. Ekyo kyamuwa ekitiibwa kinene n’erinnya Al-Amin (“Omwesigwa”) mu bantu b’e Makka. Kye kimu ku bintu ebikulu ebyaliwo nga tannaba kufuuka nnabbi ebiragibwa nnyo mu biseera eby’enjawulo eby’ebyafaayo. “Ejjinja Eddugavu” lyali jjinja lya nsonda eryateekebwaawo Muhammad, oyo ali kabaka ow’obunnabbi ku Buyisiramu. Ejjinja erya nsonda eddugavu kifaananyi eky’obulimba ekitegeerekeka obulungi ekya Kristo (ejjinja erya nsonda ery’amazima), era n’okwonooneka kw’ennyumba ya Kaaba oluvannyuma lw’emyaka egy’okuyingizibwamu ebifaananyi nabyo byamalibwawo Muhammad.
After the Quraysh broke the Treaty of Hudaybiyyah, Muhammad marched on Mecca with an army of about 10,000 Muslims. The city surrendered with very little fighting. Muhammad then entered the Kaaba, destroyed the 360 idols inside it, and rededicated the shrine to the worship of the one God (Allah). Thus, Mohammed the king of Islam, laid the cornerstone, and he cleansed the temple of idolatry.
Oluvannyuma lw’Abakuraysh okumenya Endagaano y’e Hudaybiyyah, Muhammad yatabaala Makka ng’alina eggye erya Abasiraamu nga 10,000. Ekibuga kyewaayo nga waliwo okulwana kutono nnyo. Awo Muhammad n’ayingira mu Kaaba, n’azikiriza ebifaananyi 360 ebyali munda mu yo, era n’addamu okwawula awasasirwa awo eri okusinza Katonda omu yekka (Allah). Bwe kityo, Mohammed kabaka w’Obusiraamu, n’ateekawo ejjinja ery’oku nsonda, era n’alongooseza yeekaalu okuva mu kusinza ebifaananyi.
There are three powers that come from the bottomless pit in the book of Revelation, and each of the three represents a counterfeit Christ. Satan, the dragon seeks to be as the Most High, seated on His throne and His church.
Mu kitabo kya Okubikkulirwa mulimu amaanyi asatu agava mu bunnya obutaggwa wansi, era buli limu ku ago gasatu kikirira Kristo ow’obulimba. Sitaani, ogusota, ayagala okufaanana ng’Oyo Ali Waggulu Ennyo, ng’atudde ku ntebe Ye era mu kkanisa Ye.
How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations! For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High. Yet thou shalt be brought down to hell, to the sides of the pit. Isaiah 14:12–15.
Nga bw’ogudde okuva mu ggulu, ai Lucifer, mwana w’enkya! nga bw’otemeddwawo n’osuulibwa wansi ku ttaka, ggwe eyanafuya amawanga! Kubanga wayogera mu mutima gwo nti, Ndirinnya eri eggulu, ndigulumiza entebe yange waggulu w’emmunyeenye za Katonda: era ndibeera ku lusozi olw’okukuŋŋaanirangako, ku njuyi ez’obukiikakkono: ndirinnya waggulu w’obugulumivu bw’ebire; ndifaanana nga Oyo Ali Waggulu Ennyo. Naye olibikkibwa wansi mu geyena, ku njuyi z’obunnya. Isaaya 14:12–15.
The dragon of atheism came from the bottomless pit in Revelation eleven and the beast of Catholicism ascends out of the bottomless pit when her deadly wound is healed.
Ogusota ogw’obutakkiriza eri Katonda gwava mu bunnya obutalina nkomerero mu Okubikkulirwa essuula ekkumi n’emu, era ensolo ey’Obukatuliki erinnya okuva mu bunnya obutalina nkomerero ng’ekiwundu kyayo eky’okufa kiwona.
The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. Revelation 17:8.
Ensolo gye walaba yaliwo, so tekikyaliwo; era eririnnya okuva mu bunnya obutalina nkomerero, ne ligenda mu kuzikirira: era abatuula ku nsi balyewuunya, abo amannya gaabwe agaatawandiikibwa mu kitabo eky’obulamu okuva ku kutondebwa kw’ensi, bwe baliraba ensolo eyaliwo, so nga tekikyaliwo, era nga eriwo. Okubikkulirwa 17:8.
The beast of Catholicism ascends to the throne of the earth at the Sunday law when the threefold union is put in place. Like unto the dragon, Catholicism claims to be God, as Paul so aptly identified.
Ensolo ey’Obukatoliki erinnya ku ntebe y’ensi mu kiseera ekiragiro kya Ssande lwe kinaateekebwawo ng’obwegatta obw’ebika bisatu bumaze okuteekebwawo. Ng’ekifaananyi ky’omusota, Obukatoliki bweyita Katonda, nga Pawulo bwe yategeeza bulungi ennyo.
Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. 2 Thessalonians 2:3, 4.
Omuntu yenna tabalimbanga mu ngeri yonna: kubanga olunaku olwo terulijja, okuggyako nga kusoose kujja okwawukana, era omuntu oyo ow’ekibi nga amaze okulabisibwa, mutabani w’okuzikirira; oyo awakanya era eyeegulumiza okusinga byonna ebiyitibwa Katonda oba ebisinzibwa; bwe kityo n’atuula mu yeekaalu ya Katonda ng’ali nga Katonda, nga yeeraga nti ye Katonda. 2 Abasessalonika 2:3, 4.
Like the dragon, the beast of Catholicism is antichrist, both profess to be God, and both have their final destruction associated with their biblical testimony, for the dragon is brought down to hell, and the beast is the son of perdition. Perdition being final destruction.
Ng’omusota bwe guli, n’ensolo ya Obukatoliki eri mulabe wa Kristo; byombi byeyita Katonda, era byombi okuzikirira kwabyo okw’enkomerero kukwatagana n’obujulirwa bwabyo obw’omu Baibuli; kubanga omusota asuulibwa emagombe, n’ensolo ye mwana w’okuzikirira. Okuzikirira kwe kuzikirira okw’enkomerero.
“The determination of antichrist to carry out the rebellion he began in heaven will continue to work in the children of disobedience.” Testimonies, volume 9, 230.
“Obumalirivu bwa antikkiriza okukola obujeemu bwe yatandikira mu ggulu bunaasigala bukolera mu baana b’obutagondera.” Testimonies, volume 9, 230.
“Through the pope of Rome the same work has been carried on here on earth as was carried on in the courts of heaven before the expulsion of the prince of darkness. Satan sought to correct the law of God in heaven, and to supply an amendment of his own. He exalted his own judgment above that of his Creator, and placed his will above the will of Jehovah, and in this way virtually declared God to be fallible. The pope also takes the same course and, claiming infallibility for himself, seeks to adjust the law of God to meet his own ideas, thinking himself able to correct the mistakes he thinks he sees in the statutes and commands of the Lord of heaven and earth. He virtually says to the world, I will give you better laws than those of Jehovah. What an insult is this to the God of heaven!” Signs of the Times, November 19, 1894.
“Oluyita mu paapa wa Rooma omulimu gwe gumu guyitiriziddwa wano ku nsi nga bwe gwakolebwa mu mpya ez’omu ggulu nga omulangira ow’ekizikiza tannagobebwaayo. Sitaani yanoonya okutereeza amateeka ga Katonda mu ggulu, n’ateekaawo eky’okugattako kye ku bubwe. Yayimusa okusalawo kwe okusinga okw’Omutonzi we, n’ateeka okwagala kwe waggulu w’okwagala kwa Yakuwa, era mu ngeri eno n’ategeeza mu makulu nti Katonda ayinza okulemererwa. Ne paapa bw’atyo bw’akwata ekkubo eryo erye limu, era ng’ayita nti talemererwa, anoonyanga okutereeza amateeka ga Katonda gasobole okutuukana n’endowooza ze, ng’alowooza nti asobola okutereeza ensobi z’alowooza nti alaba mu mateeka n’ebiragiro bya Mukama w’eggulu n’ensi. Mu makulu ag’omunda agamba ensi nti, Nja kubawa amateeka agasinga ku ga Yakuwa. Kino nga kivuma kingi nnyo eri Katonda ow’omu ggulu!” Signs of the Times, November 19, 1894.
Islam, represented by Mohammed in the history of the seventh century also came out of the bottomless pit when the key that was given to Mohammed was turned. When the pit was opened “smoke” came out that darkened the sun and the air. The pioneers correctly identified that the “key” that opened the pit was the battle of Nineveh.
Obusiraamu, obukiikirirwa Mohammed mu byafaayo eby’omu kyasa eky’omusanvu, nabwo bwava mu bunnya obutalina nkomerero, ekisumuluzo ekyawaweebwa Mohammed bwekyakyusibwa. Obunnya bwe bwaggulwawo, “omukka” gwavaamu ne gukizikiza enjuba n’empewo. Abakulembeze abaasooka baatuukiriza bulungi okuzuula nti “ekisumuluzo” ekyaggulawo obunnya kye kyali olutalo lw’e Nineve.
When we approach the first three verses on Revelation chapter nine from the pioneer understanding in the context of a triple application of prophecy, we find the prophetic characteristics of those verses that represent the first woe, typify the prophetic characteristics of the third woe that arrives “quickly” at the great earthquake. The Sunday law is represented by the battle of Nineveh.
Bwe tunaasembera essuula ey’omwenda eya Okubikkulirwa, ennyiriri essatu ezisooka, okuva mu kutegeera kw’abapayoniya mu mbeera y’okukozesebwa kwa obunnabbi emirundi esatu, tusanga nti engeri ez’obunnabbi ez’ennyiriri ezo ezikiikirira akabi akasooka, zifaananya engeri ez’obunnabbi ez’akabi ak’okusatu akajja “mangu” mu musisi omunene. Etteeka lya Ssande likiikirirwa olutalo lwa Nineeve.
Peter is responsible for correcting the false prediction of the fireballs of Nashville, and he recognizes that the correct application of Ellen Whites warning of fireballs upon Nashville marks the beginning of “the destruction of thousands of cities almost fully given to idolatry.”
Peetero avunaanyizibwa okutereeza okulagula okw’obulimba okw’ebipira by’omuliro eby’e Nashville, era akkiriza nti okukozesa mu butuufu okulabula kwa Ellen White okw’ebipira by’omuliro ku Nashville kwe kulaga entandikwa y’“okuzikirizibwa kw’enkulungo z’ebibuga enkumi n’enkumi ezisemberedde ddala okuweebwa eri okusinza ebifaananyi.”
The fireballs of Nashville mark the beginning of a period of destruction upon the cities, and it also marks the beginning of the proclamation of the short midnight cry message. That message begins with an unexpected attack from Islam and the period ends with an unexpected attack from Islam at the great earthquake. The period of the proclamation of the midnight cry marks the end of the sealing time of the one hundred and forty-four thousand which began with the unexpected attack of Islam on 9/11.
Emipiira gy’omuliro egyagwa e Nashville giraga okutandika kw’ekiseera eky’okuzikirira ku bibuga, era n’okutandika kw’okulangirira obubaka obumpi obw’okukaaba okw’omu ttumbi. Obubaka obwo butandika n’olutalo olw’ekikwekweto olutasuubirwa okuva mu Busiraamu, era ekiseera ekyo kiggwaako n’olutalo olw’ekikwekweto olutasuubirwa okuva mu Busiraamu ku musisi omunene. Ekiseera eky’okulangirira okukaaba okw’omu ttumbi kiraga enkomerero y’ekiseera eky’okuteekebwako akabonero kw’abo akasiriivu mu enkumi n’emitwalo n’enkumi nnya, ekyatandika n’olutalo olw’ekikwekweto olutasuubirwa olwava mu Busiraamu ku 9/11.
The sealing of the one hundred and forty-four thousand then began in agreement with the line of Balaam and the ass, where there are three strikes that culminate at the Sunday law, but where the second unexpected attack includes October 7, 2023 upon the ancient glorious land and then at the fireballs of Nashville. All the lines agree, and Peter understands that the unsealing of these truths, which are represented as the dirt brush man gathering up the scattered jewels and casting them into the casket is the work of the Lion of the tribe of Judah.
Olwo okuteekebwako envumbo okw’abantu obukumi kikumi mu obunaana mu enkumi nnya ne kutandika nga kukwatagana n’olunyiriri lwa Balamu n’endogoyi, omuli okukubibwa kusatu okutuuka ku tteeka lya Ssande, naye nga mu kulumba okw’okubiri okutatiddwaamu mulimu Okitobba 7, 2023 ku nsi ey’edda ey’ekitiibwa, era oluvannyuma ku mipira gy’omuliro egya Nashville. Ennyiriri zonna zikkiriziganya, era Peetero ategeera nti okubikkulwa kw’amazima gano, agakiikirizibwa ng’omusajja ow’akaburashi k’enfuufu akuŋŋaanya amayinja ag’omuwendo agasaasaanye n’agasuula mu ssanduuko, gwe mulimu gw’Empologoma ey’omu kika kya Yuda.
The Lion of Judah identifies Peter’s corrected message of Nashville as occurring in the final period of the sealing of the one hundred and forty-four thousand that is represented in the hidden history of verse forty of Daniel eleven, and more specifically in the portion of that hidden history represented in verses eleven through fifteen of the same chapter. In those verses the battle of Raphia and the battle of Panium lead to the Sunday law of verse sixteen, which is represented by the battle of Actium. When the battle of Panium joins the battle of Actium at the Sunday law, the battle of Nineveh is also repeated.
Empologoma ya Yuda eteekawo obubaka bwa Peter obwaddamu okutereezebwa obwa Nashville ng’obwabawo mu kiseera ekisembayo eky’okuteekebwako akabonero kw’abo akakadde n’obukumi amakumi ana mu bina, ekikiikirirwa mu byafaayo ebyekusifu eby’olunyiriri olw’amakumi ana olw’e Danyeri kkumi na emu, era mu ngeri ey’enjawulo mu kitundu ky’ebyo byafaayo ebyekusifu ekikiikirirwa mu nnyiriri kkumi na emu okutuuka ku kkumi na ttaano ez’essuula eyo yennyini. Mu nnyiriri ezo, olutalo lw’e Raphia n’olutalo lw’e Panium bikulembera okutuuka ku tteeka lya Ssande ery’olunyiriri olw’ekkumi na mukaaga, erikiikirirwa olutalo lw’e Actium. Olutalo lw’e Panium bwe lwegatta ku lutalo lw’e Actium ku tteeka lya Ssande, era n’olutalo lw’e Nineveh luddibwamu.
The “key” given to Mohammed, the king of Islam, whose name is not only the character of Islam, but also the place of the destruction marked by the battle of Nineveh. The king’s name “in the Hebrew tongue is Abaddon,” and “in the Greek tongue hath his name Apollyon.” The Greek and Hebrew emphasize the Old and New Testaments and instruct us that Abaddon means “the place of destruction” and Apollyon means “the destroyer.” In verse eleven of Revelation nine the king over Islam is Mohammed, but it is also the “angel of the bottomless pit,” which is Satan. Just as the pope is the antichrist as Satan’s right-hand man on earth, Mohammed is also directly controlled by Satan, the angel of the bottomless pit.
“Ekisumuluzo” ekyapebwa Mohammed, kabaka w’Obusiraamu, erinnya lye eritali bukulembeze bwa Busiraamu bwokka, naye era n’ekifo eky’okuzikiririzibwamu ekyalagibwa olutalo lwa Nineve. Erinnya lya kabaka lino “mu lulimi Olwebbulaniya ye Abaddon,” era “mu lulimi Oluyonaani erinnya lye ye Apollyon.” Oluyonaani n’Olwebbulaniya bitegeeza Obukadde n’Endagaano Enkadde n’Empya era bituyigiriza nti Abaddon kitegeeza “ekifo eky’okuzikiririzibwamu” ate Apollyon kitegeeza “omuzikiriza.” Mu lunyiriri olw’ekkumi n’olumu olw’Okubikkulirwa essuula ey’omwenda, kabaka afuga Obusiraamu ye Mohammed, naye era ye “malayika ow’obunnya obutalina businziiro,” era oyo ye Sitaani. Nga papa bw’ali omulabe wa Kristo ng’omukozi wa Sitaani ow’oku mukono ogwa ddyo ku nsi, ne Mohammed bw’atyo afugibwa butereevu Sitaani, malayika ow’obunnya obutalina businziiro.
At the Sunday law, the threefold union is forced upon the world and the deadly wound that was delivered to the papacy in 1798, thus marking the end of the Dark Ages is healed. When the deadly wound is healed, the second period of the Dark Ages arrives, and at the great earthquake that is the Sunday law Islam turns the key and smoke as from a furnace blots out the sun and stars as darkness returns. The battle of Nineveh is repeated at the Sunday law, for it is the key that brings the second period of darkness. There national apostasy is followed by national ruin. There “active despotism” bears full sway, for the smoke of Islam that darkens the sun and stars at the battle of Nineveh is as a burning furnace. The “burning furnace” was an element of God’s covenant with Abraham.
Mu tteeka lya Ssande, obwegassi obw’ebitundu bisatu buwalirizibwa ku nsi, era ekiwundu eky’okufa ekyatuusibwa ku bwa papa mu 1798, bwe kyamanyisa enkomerero y’Ebiseera eby’Ekizikiza, kiwonyezebwa. Ekiwundu eky’okufa bwe kiwonyezebwa, ebbanga eryokubiri ery’Ebiseera eby’Ekizikiza lituuka; era mu musisi omunene ogwo gwe tteeka lya Ssande, Obusiraamu bukyusa ekisumuluzo, era omukka ng’oguvudde mu kikoomi gusiikiriza enjuba n’emmunyeenye, ng’ekizikiza kiddamu. Olutalo lwa Nineeve luddamu mu tteeka lya Ssande, kubanga lwe kisumuluzo ekireeta ebbanga eryokubiri ery’ekizikiza. Eyo okweyawula kw’eggwanga ku Katonda kiddirirwa okuzikirira kw’eggwanga. Eyo “obufuzi obw’ettima obukola” bufuga mu bujjuvu, kubanga omukka gw’Obusiraamu oguzikiza enjuba n’emmunyeenye mu lutalo lwa Nineeve guli ng’ekikoomi ekyaka. “Ekikoomi ekyaka” kyali kitundu ku ndagaano ya Katonda ne Ibulayimu.
And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces. Genesis 15:17.
Awo olwatuuka, enjuba bwe yagwa, era nga kizikidde, laba, ekikoomi ekifuuwa omukka, n’ettabaaza eyaka, ne biyita wakati mu bitundu ebyo. Olubereberye 15:17.
The smoking furnace that passed between Abram’s covenant offerings identified the bondage in Egypt represented in the passage in verse thirteen.
Ekikoomi ekyafuuwa omukka ekyayita wakati mu biweebwayo bya endagaano bya Ibulayimu kyategeeza obuddu obw’e Misiri obukiikiriddwa mu kitundu ekiri mu lunyiriri olw’ekkumi n’essatu.
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years. Genesis 15:13.
N’amugamba nti, Tegeera mazima ddala nti ezzadde lyo liribeera mugenyi mu nsi etali yaabwe, era balibaweereza; nabo balibalabya emyaka ebikumi bina. Olubereberye 15:13.
A “burning furnace,” such as Nebuchadnezzar’s furnace in chapter three of Daniel represents bondage and slavery, as was the condition of Shadrach, Meshach and Abednego.
“Ekikoomi ekyaka ennyo,” ng’ekikoomi kya Nebukadduneeza ekiri mu ssuula ey’okusatu eya Danyeri, kikiikirira obuddu n’obusibe, nga bwe gwali ombeera gwa Ssaadulaaki, Mesaki ne Abeduneego.
“But like the stars in the vast circuit of their appointed path, God’s purposes know no haste and no delay. Through the symbols of the great darkness and the smoking furnace, God had revealed to Abraham the bondage of Israel in Egypt, and had declared that the time of their sojourning should be four hundred years. “Afterward,” He said, “shall they come out with great substance.” Genesis 15:14.” The Desire of Ages, 33.
“Naye ng’emmunyeenye bwe zitambulira mu kkubo lyazo erigazi eryaateekebwawo, ebigendererwa bya Katonda tebimanya kwanguwa wadde okulwaawo. Mu bubonero obw’ekizikiza ekinene n’ekikoomi ekifuuwa omukka, Katonda yali abikkulidde Ibulayimu obuddu bwa Isiraeri mu Misiri, era yali alangiridde nti ebbanga ly’okubeera kwabwe eyo lyandibadde emyaka ebikumi bina. “Oluvannyuma,” bwe yagamba, “balivaayo n’obugagga bungi.” Olubereberye 15:14.” The Desire of Ages, 33.
But the Lord hath taken you, and brought you forth out of the iron furnace, even out of Egypt, to be unto him a people of inheritance, as ye are this day. Deuteronomy 4:20.
Naye Mukama yabatwala, n’abaggya mu kyoto eky’ekyuma, ye Misiri, mubeere gy’ali abantu b’obusika, nga bwe muli ku lunaku luno. Ekyamateeka Olwokubiri 4:20.
The smoke that darkens the sun and moon when the key of the battle of Nineveh is turned identifies the persecution that begins in earnest at the Sunday law. The persecution of the Dark Ages then is repeated. The pioneers correctly identified that the battle of Nineveh was the “key” that brought Islam into prophetic history as the first woe in 627. The battle was between Rome and Persia, and it represented a victory for Rome, but it was what is called a Pyrrhic victory. A victory that is actually detrimental to the victor. The phrase comes from a victory by king Pyrrhus of Epirus. After two battles against the Romans (Heraclea in 280 BC and Asculum in 279 BC), he defeated the Roman army but lost a huge portion of his own troops. According to legend, he then said, “One more such victory and we are lost.”
Omukka ogukwata ku njuba n’omwezi ne bizikiza ekisumuluzo eky’olutalo lwa Nineeve bwe kikyusibwa, gulaga okuyigganyizibwa okutandika n’amaanyi ku tteeka lya Sande. Awo nno okuyigganyizibwa okw’Ebiseera eby’Ekizikiza kuddamu. Abatandisi baali batuufu bwe baategeera nti olutalo lwa Nineeve lwe “kisumuluzo” ekyaleeta Obusiraamu mu byafaayo eby’obunnabbi ng’ekibonyoobonyo ekisooka mu 627. Olutalo lwalwanibwa wakati wa Rooma ne Buperusi, era lwali lukyusa obuwanguzi bwa Rooma, naye nga bwe bayita obuwanguzi bwa Pyrrhic. Obuwanguzi obuba mu butuufu obw’obulabe eri oyo abuwangudde. Ebigambo ebyo biva mu buwanguzi bwa kabaka Pyrrhus ow’e Epirus. Oluvannyuma lw’entalo bbiri ku Bbaruumi (Heraclea mu 280 BC ne Asculum mu 279 BC), yawangula eggye ly’Abaruumi naye n’afiirwa ekitundu kinene nnyo eky’abaserikale be. Ng’ekigambo eky’edda bwe kigamba, olwo n’agamba nti, “Obuwanguzi obulala obw’engeri eno era tubeera tubuze.”
The battle of Nineveh was a strategic victory for Rome, but when finished neither Rome or Persia had the power to thereafter effectively resist the onslaught of Islam. Persia is the United States and Rome is the papacy in the modern fulfillment of the battle of Nineveh. Medo-Persia as a two-horned power represent the two-horned power of the United States. At the Sunday law the United States is simply one horn, for leading to the Sunday law the image of the beast has been formed, and that formation consists of combining both horns into one. In Daniel eight, there are two horns representing the Medo-Persian Empire, and the Persian horn came up last.
Olutalo lw’e Nineeve lwali buwanganguzi bwa nkola eri Rooma, naye bwe lwaggwaako, tekwaali Rooma wadde Buperusi ebyali bikyasobola oluvannyuma okuziyiza mu ngeri ey’omugaso okujjula kw’Obusiraamu. Buperusi ye United States, ate Rooma bwe bwapapa mu kutuukirizibwa okw’omulembe guno okw’olutalo lw’e Nineeve. Obwakabaka bwa Abameedi ne Buperusi, ng’obuyinza obulina amayembe abiri, bukiikirira obuyinza obulina amayembe abiri obwa United States. Ku tteeka lya Ssande, United States eba kiwembe kimu kyokka, kubanga mu kiseera ekikulembera okuteekebwa mu nkola kw’etteeka lya Ssande, ekifaananyi ky’ensolo ensolo kiba kimaze okutondebwa, era okutondebwa okwo kubaamu okugatta amayembe gombi ne gafuuka limu. Mu Danyeri essuula ey’omunaana, mulimu amayembe abiri agakiikirira Obwakabaka bwa Abameedi ne Buperusi, era ekiwembe kya Buperusi kye kyavaayo oluvannyuma.
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, endiga ennume yali eyimiridde mu maaso g’omugga ng’erina amayembe abiri: era amayembe ago gaali ga waggulu; naye limu lyali lisinga linnaalyo obuwanvu, era eryasinga obuwanvu ne limera oluvannyuma. Danyeri 8:3.
The United States’ two horns of Republicanism and Protestantism join into one when church and state come together to form the image of the beast. That formation is fully consummated when the mark of the beast is enforced at the Sunday law. This identifies the United States as simply Persia at the Sunday law. Persia was defeated by Rome at the battle of Nineveh. How Rome defeated Persia is of historical significance, because of the maneuvers of Heraclius, the Roman Emperor.
Amayembe ga Amerika agabiri, obwa-Republican n’obwa-Protestanti, gafuuka limu ekkanisa ne gavumenti bwe bwegatta okukola ekifaananyi ky’ensolo. Okutondebwawo okwo kutuukirira ddala ddala akabonero k’ensolo bwe kalagirwa ku tteeka lya Ssande. Kino kiraga nti Amerika, ku tteeka lya Ssande, mu ngeri nnyangu eri Buperusi. Buperusi bwawangulwa Rooma mu lutalo lw’e Nineeve. Engeri Rooma gye yawangulamu Buperusi ya mugaso gwa byafaayo, olw’enkwe n’enkola za Heraclius, Omukabaka wa Rooma.
Simply put Heraclius accomplished a surprise attack, as opposed to a straight forward advancing attack. His efforts to accomplish the surprise are noted in history. The surprise included his decision to attack in winter, which was uncommon during those historic times, but it did not stop there. Heraclius started his invasion in mid-September 627 from the north (Armenian highlands). Instead of taking the expected route southward directly toward the Persian capital Ctesiphon, he made a wide arc, moving southeast along the border regions (roughly modern Turkey-Iran border). He then turned south and west, crossing the Great Zab River on December 1, 627. This placed his army on the Nineveh Plateau (east bank of the Tigris River), near the ruins of ancient Nineveh. This movement was from south to north relative to the Persian forces—the opposite of what the Persians anticipated. They expected him to continue pushing south toward Ctesiphon. It caught the Persian commander Rhahzadh off guard and forced him to chase Heraclius into unfavorable terrain. It allowed the Romans to choose the battlefield on the plains near Nineveh. The maneuver prevented the Romans from being trapped between Persian forces and gave them an escape route if needed. Combined with the fog on the day of battle and a feigned retreat tactic during the actual fighting, there were multiple layers of surprise. This bold winter invasion and flanking route deep into Persian territory is considered one of Heraclius’s greatest military achievements. It helped shatter Persian confidence and contributed heavily to the eventual Roman victory in the long war.
Mu ngeri ennyonnyofu, Heraclius yakola okulumba okw’ekyewuunyo, so si kulumba kwa maaso ku maaso okw’okweyongerayo butereevu. Effeffe ze yakola okutuukiriza ekyewuunyo ekyo ziwandiikiddwa mu byafaayo. Ekyewuunyo ekyo kyali kirimu n’okusalawo kwe okulumba mu biro eby’obutiti, ekitali kya bulijjo mu biro ebyo eby’ebyafaayo, naye tekyakoma awo. Heraclius yatandika okutabaala kwe wakati mu mwezi ogw’Omwenda 627 ng’ava mu bukiikakkono (ebifo ebigulumivu eby’e Armenia). Mu kifo ky’okukwata ekkubo eryali lisuubirwa ery’okuseerera obukiikaddyo butereevu ng’agenda ku kibuga ekikulu eky’Abaperusi, Ctesiphon, yakola okukyama okugazi, ng’aserengeta mu bukiikakkono-buvanjuba ku nsalo z’ebitundu ebyo (nga kiri kumpi n’ensalo ey’omulembe guno eya Turkey ne Iran). Oluvannyuma yakyuka ng’agenda mu bukiikaddyo n’ebugwanjuba, n’asomoka Omugga Great Zab nga 1 Desemba 627. Kino kyateeka eggye lye ku Lusenyi lwa Nineveh (ku lubalama olw’ebuvanjuba olw’Omugga Tigris), okumpi n’ebifunfugu eby’ekibuga eky’edda ekya Nineveh. Okusenguka kuno kwali kuva mu bukiikaddyo nga kugenda mu bukiikakkono bwe kugeraageranyizibwa n’eggye ly’Abaperusi—ekintu ekikyusiddwa ddala ku kye Abaperusi baali basuubira. Baali basuubira nti yandeyongeddeyo ng’asika mu bukiikaddyo ng’agenda e Ctesiphon. Kino kyakwata omuduumizi w’Abaperusi Rhahzadh nga teyeetegefu era ne kimuwaliriza okugoberera Heraclius okumutuusa mu ttaka eritamwanguyira. Kyasobozesa Abaloma okulonda ekifo ky’olutalo ku lusenyi oluseeteevu okumpi ne Nineveh. Enkola eno yaleetera Abaloma obutakwatirwa wakati w’amaanyi g’Abaperusi era n’ebawa ekkubo ery’okudduka singa kyabeeranga kyetaagisa. Bwe kyagattibwa n’ekire ky’omukka ku lunaku olw’olutalo era n’enkola ey’okweddiza emabega ey’obulimba eyakozesebwa mu ntalo zennyini, waaliwo emitendera mingi egy’ekyewuunyo. Okutabaala kuno okw’obuvumu okw’omu biro eby’obutiti n’ekkubo ly’okubetooloola eryatuuka munda ennyo mu ttaka ly’Abaperusi bitunuulirwa ng’ekimu ku by’amaanyi bya Heraclius ebisinga obukulu mu bya magye. Kyayamba nnyo okumenya obwesige bw’Abaperusi era ne kiyamba mu ngeri ey’amaanyi nnyo ku buwanganguzi bw’Abaloma obwatuukibwako oluvannyuma mu lutalo oluwanvu.
“In the battle of Nineveh, which was fiercely fought from daybreak to the eleventh hour, twenty-eight standards, besides those which might be broken or torn, were taken from the Persians; the greatest part of their army was cut in pieces, and the victors (the Romans), concealing their own loss, passed the night on the field. The cities and palaces of Assyria were opened for the first time to the Romans.
“Mu lutalo lwa Nineeve, olwalwanibwa nnyo okuva ku matulutulu okutuuka ku ssaawa ey’ekkumi n’emu, bendera amakumi abiri mu munaana, obutassaako ezo eziyinza okuba nga zamenyese oba zaayuliddwa, zaggibwako Abaperusi; ekitundu ekisinga obunene eky’eggye lyabwe kyasalibwamu ebitundu, era abawangula (Abaruumi), nga bakweka okufiirwa kwabwe bo, baayisa ekiro ku ttale ly’olutalo. Ebibuga n’amasiro ga Bwasuli byaggulwawo eri Abaruumi omulundi ogwasooka.
“The Roman emperor was not strengthened by the conquests which he achieved; and a way was prepared at the same time, and by the same means, for the multitudes of Saracens from Arabia, like locusts from the same region, who, propagating in their course the dark and delusive Mohammedan creed, speedily overspread both the Persian and the Roman empire.
“Empa waateekebwawo mu kiseera kye kimu, era mu ngeri y’emu, ekkubo eri ebibiina by’Abasaraseni okuva mu Buwalabu, ng’enzige okuva mu kitundu kye kimu, abaagenda nga basaasanya mu lugendo lwabwe enzikiriza ya Muhammadi ey’ekizikiza era ekyamiza, mangu ne babikka obwakabaka bwombi, obw’Abapersia n’obw’Abaruumi; so ne kabaka w’Abaruumi teyanywezebwa lwa kuwamba kwe yatuukiriza.”
“More complete illustration of this fact could not be desired than is supplied in the concluding words of the chapter from Gibbon, from which the preceding extracts are taken. ‘Although a victorious army had been formed under the standard of Heraclius, the unnatural effort seems to have exhausted rather than exercised their strength. While the emperor triumphed at Constantinople or Jerusalem, an obscure town on the confines of Syria was pillaged by the Saracens, and they cut in pieces some troops who advanced to its relief,—an ordinary and trifling occurrence, had it not been the prelude of a mighty revolution. These robbers were the apostles of Mohammed; their frantic valor had emerged from the desert; and in the last eight years of his reign, Heraclius lost to the Arabs the same provinces which he had rescued from the Persians.
“Okulaga ensonga eno mu bujjuvu obusingawo tekuyinza kwegombebwa okusinga bwe kiri mu bigambo ebisembayo eby’essuula ebyaggibwa mu Gibbon, okuva mwe baatwala ebitundu ebyasooka. ‘Wadde nga eggye eryawangula lyali litondeddwa wansi w’omulembe gwa Heraclius, okufuba okwo okutali kwa butonde kulabika nga kwaggwaamu amaanyi gaabwe okusinga okugatendeka. Kabaka bwe yali awangulira mu Constantinople oba mu Yerusaalemi, ekibuga ekitono ekitategeerekeka ku nsalo za Busuuliya kyanyagibwako Abasaraseni, era ne batemaatemaamu amaserengeta agamu agaali geyongeddeyo okukiwonya,—ekintu ekyali kya bulijjo era ekitono ennyo, singa tekyali nteekateeka ey’olubereberye ey’enkyukakyuka ey’amaanyi ennyo. Abanyazi bano baali batume ba Mohammed; obuzira bwabwe obw’ekitalo bwali buvudde mu ddungu; era mu myaka munaana egyasembayo egy’obufuzi bwe, Heraclius yafiirwa Abawalabu ebitundu ebyo byennyini bye yali anunudde mu Baperusi.’
“‘The spirit of fraud and enthusiasm, whose abode is not in the heavens,’ was let loose on earth. The bottomless pit needed but a key to open it, and that key was the fall of Chosroes. He had contemptuously torn the letter of an obscure citizen of Mecca. But when from his ‘blaze of glory’ he sunk into the ‘tower of darkness’ which no eye could penetrate, the name of Chosroes was suddenly to pass into oblivion before that of Mohammed; and the crescent seemed but to wait its rising till the falling of the star. Chosroes, after his entire discomfiture and loss of empire, was murdered in the year 628; and the year 629 is marked by ‘the conquest of Arabia,’ and ‘the first war of the Mohammedans against the Roman empire.’ ‘And the fifth angel sounded, and I saw a star fall from heaven unto the earth; and to him was given the key of the bottomless pit. And he opened the bottomless pit.’ He fell unto the earth. When the strength of the Roman empire was exhausted, and the great king of the East lay dead in his tower of darkness, the pillage of an obscure town on the borders of Syria was ‘the prelude of a mighty revolution.’ ‘The robbers were the apostles of Mohammed, and their frantic valor emerged from the desert.’” Uriah Smith, Daniel and the Revelation, 495–497.
“‘Omwoyo gw’obulimba n’okwekubiriza okw’ekitalo, ekifo kyagwo we kitabeera mu ggulu,’ yasumululwa ku nsi. Ekinya ekitakoma kyali kyetaaga bbugumu kisumulule buggule, era ekisumuluzo ekyo kyali kugwa kwa Chosroes. Yaatagayo n’okunyooma ebbaluwa ey’omuntu atamanyiddwa okuva e Mecca. Naye bwe yava mu ‘muliro gwe ogw’ekitiibwa’ n’aseerengeta mu ‘kigo ky’ekizikiza’ amaaso ge gatayinza kuyingiramu, erinnya lya Chosroes lyali lya kusaanawo mangu okuva mu kwijukirwa mu maaso g’erya Mohammed; era omwezi ogw’ekitundu gwalabika ng’ogulindiridde kwanjuluza kwagwo okutuusa emmunyeenye lw’egwa. Chosroes, oluvannyuma lw’okuwangulwa kwe ddala n’okufiirwa obwakabaka bwe, yattibwa mu mwaka 628; era omwaka 629 gumanyiddwa olw’‘okuwangulwa kwa Buwalabu,’ era ‘olutalo olusooka olw’Abamohammed obwakolwa ku bwakabaka bw’Abaruumi.’ ‘Awo malayika ow’okutaano n’afuuwa, ne ndaba emmunyeenye ng’eva mu ggulu n’egwa ku nsi; era n’aweebwa ekisumuluzo ky’ekinya ekitakoma. N’aggulawo ekinya ekitakoma.’ Yagwa ku nsi. Amaanyi g’obwakabaka bw’Abaruumi bwe gaali gaweddewo, era kabaka omukulu ow’e Buvanjuba ng’afile mu kigo kye eky’ekizikiza, okunyaga ekibuga ekitamanyiddwa ku nsalo za Busuuliya kwali ‘entandikwa y’enkyukakyuka ey’amaanyi ennyo.’ ‘Abanyazi baali batume ba Mohammed, era obuvumu bwabwe obw’ekitalo obw’obusirusiru bwava mu ddungu.’” Uriah Smith, Daniel and the Revelation, 495–497.
The battle of Nineveh represents modern Rome conquering the United States at the Sunday law, but it is a pyrrhic victory, for a progressive judgment upon Rome begins at the Sunday law.
Olutalo lwa Nineeve lukiikirira Rooma ey’omulembe guno ng’ewangula Amerika ku tteeka ly’olunaku lwa Ssande, naye obuwanguzi obwo bwa ssaddaaka nnyo, kubanga omusango ogweyongera okugwa ku Rooma gutandika ku tteeka ly’olunaku lwa Ssande.
Chosroes, was the head of the Persian empire, so Persia representing the United States’ fall at the Sunday law is the key that opens the bottomless pit at the fall of the sixth kingdom of Bible prophecy. It represents the Sunday law of verses sixteen, thirty-one, and forty-one of Daniel eleven, as well as, Revelation thirteen verse eleven.
Kosuloowe yali mutwe gw’obwakabaka bw’Abaperusi; bwe kityo Perusi nga ekiikirira okugwa kwa Amerika ku mateeka ga Ssande, kye kisumuluzo ekiggulawo obunnya obutakoma ku kugwa kw’obwakabaka obw’omukaaga obwa obunnabbi bwa Bayibuli. Kikiikirira etteeka lya Ssande ery’ennyiriri kkumi na mukaaga, amakumi asatu mu emu, n’amakumi ana mu emu eza Danyeri kkumi na emu, era ne Okubikkulirwa kkumi na ssatu olunyiriri olwa kkumi na lumu.
Notice the pioneer Stephen Haskell’s comments on the same verses and history:
Weetegereze ebigambo eby’omukulembeze ow’olubereberye, Stephen Haskell, ku nnyiriri ze zimu n’ebyafaayo bye bimu:
“The Arabs, or the Saracens, had never exercised any influence in the earth. In the history of nations, these free men of the desert had passed with scarcely a notice. Mohammedanism united the scattered tribes, and sent them forth as the conquerors of nations. The rapid progress which attended the Saracen arms was due, in great measure, to the strife between the Romans and Chosroes, the head of the modern Persian empire. This strife resulted in the fall of the latter. Modern Persia had stood as a barrier wall, keeping in check the power of Mohammed; but when that power fell, the barrier was gone, the ‘bottomless pit’ opened, and the Saracens deluged the world. When the 'bottomless pit was opened, there arose a smoke which hid the face of the sun.' The figure is a strong one, representing the darkening effect of Mohammedanism, as it spread over the face of the earth.” Stephen Haskell, The Story of the Seer of Patmos, 164, 165.
“Abawalabu, oba Abasaraseni, tebaali bangaako kye bakola ku nsi. Mu byafaayo by’amawanga, abasajja bano ab’eddembe ab’omu ddungu baayitaawo kumpi nga tewali n’omu abaafaako. Obusiraamu bwagatta ebika ebyali bitaataaganye, ne bubasindika nga bawangula amawanga. Okusaasaana okw’amangu okwawerekera ebyokulwanyisa eby’Abasaraseni kwava nnyo ku lutalo wakati w’Abaruumi ne Chosroes, omukulembeze w’obwakabaka bwa Buperusi obw’omulembe ogwo. Entalo ezo zaaviiramu okugwa kw’oyo ow’oluvannyuma. Buperusi obw’omulembe ogwo bwali buyimiridde ng’ekisenge eky’omuziziko, nga kukuumira amaanyi ga Mohammed obutayita; naye amaanyi ago bwe gaagwa, omuziziko ne guggyibwawo, ‘obunnya obutalina ntobo’ ne buggulwawo, Abasaraseni ne bajjula ensi yonna ng’amazzi. ‘Obunnya obutalina ntobo bwe bwaggulwawo, ne walinnya omukka ogwakweka amaaso g’enjuba.’ Ekifaananyi kino kya maanyi nnyo, nga kiraga engeri Obusiraamu gye bwaleeta ekizikiza, bwe bwasaasaanira ku maaso g’ensi.” Stephen Haskell, The Story of the Seer of Patmos, 164, 165.
That barrier wall in Rome’s history is the wall of separation of church and state that is removed at the Sunday law. There is another layer to the pyrrhic victory of Rome over Persia in the battle of Nineveh, for there was a previous battle of Nineveh, representing an Alpha and the battle of 627 representing the Omega. The battle was in 612 BC, roughly twelve hundred years apart. In that battle Assyria was defeated by a threefold confederacy and marked the end of the Assyrian Empire.
Ekisenge ekyo eky’omuziziko mu byafaayo bya Rooma kye kisenge ekyawula ekkanisa n’obwakabaka, ekiggyibwawo ku tteeka lya Ssande. Waliwo n’olunyiriri olulala ku buwanganguzi bwa Rooma obw’omuwendo omungi ku Perusiya mu lutalo lw’e Nineve, kubanga waaliwo olutalo olulala olw’e Nineve olwasooka, olukiikirira Alufa, ate olutalo olwa 627 ne lukiikirira Omega. Olutalo olwo lwali mu 612 BC, nga wakati wa byombi waliwo kumpi emyaka lukumi mu ebikumi bibiri. Mu lutalo olwo, Bwasuli lwawangulwa ekibiina eky’emikago esatu, era ne kibeera akabonero ak’enkomerero y’Obwakabaka bwa Bwasuli.
A. T. Jones comments on the alpha battle of Nineveh:
A. T. Jones awa endowooza ku lutalo olw’omu ntandikwa olw’e Nineeve:
“Affairs in the government of Assyria went from bad to worse, so that in 612 BC there was another grand revolt on the part of the same three countries, led this time by Nabopolassar himself. This one was completely successful: Nineveh was made a heap of ruins; and the Assyrian Empire was divided into three great divisions,—Media, holding the northeast and the extreme north, Babylon holding Elam and all the plain and valleys of the Euphrates and the Tigris, and Egypt holding all the country west of the Euphrates. The seal of this alliance between Babylon and Media was the marriage of the daughter of the king of Media to Nebuchadnezzar, son of Nabopolassar. It was in the performance of his part in the alliance against Assyria, that Pharaoh-Necho king of Egypt went up against the king of Assyria to fight against Carchemish by Euphrates when King Josiah of Judah went out to fight with him, and was slain at Megiddo. Then as all this western territory pertained to the king of Egypt, it was in exercise of his legitimate sovereignty, gained by conquest, that he removed Shallum, the son of Josiah, from being king of Judah, and appointed Eliakim king of Judah in his stead, changing his name to Jehoiakim, and laid a tax upon the land.” 1 Chronicles 3:15; 2 Kings 23:31–35.” A. T. Jones, Review and Herald, March 15, 1898.
“Ebintu mu bufuzi bw’e Bwasuli byeyongera okuva ku bubi okudda ku busingawo obubi, n’olwekyo mu mwaka gwa 612 BC ne wabaawo nate okujeemera okunene okwava mu nsi ziri zennyini essatu, nga ku mulundi guno kwakulemberwa Nabopolassar yennyini. Kuno kwawanguwa ddala mu bujjuvu: Nineeve kyafuulibwa entuumo y’amatongo; era Obwakabaka bw’e Bwasuli bwagabanyizibwamu ebitundu bisatu ebinene,—Mediya, nga ekwata obukiikakkono obw’ebuvanjuba n’obukiikakkono obusukkiridde, Babulooni nga ekwata Eramu n’ennyanja yonna n’ebiwonvu byonna eby’Omugga Fulaati n’Omugga Tiguli, ne Misiri nga ekwata ensi yonna ey’ebugwanjuba bwa Fulaati. Akabonero akakakasa endagaano eno wakati wa Babulooni ne Mediya kwe kwawasa muwala wa kabaka wa Mediya Nebukadduneeza, mutabani wa Nabopolassar. Mu kutuukiriza omugabo gwe mu ndagaano eyali erwanyisa Bwasuli, Falaawo Neko kabaka wa Misiri kwe yayambukira okulumba kabaka wa Bwasuli okulwanira e Kalukemisi ku Fulaati, Kabaka Yosiya owa Yuda bwe yafuluma okulwana naye, n’attibwa e Megiddo. Awo kubanga ettaka lino lyonna ery’ebugwanjuba lyali lya kabaka wa Misiri, yali mu kukozesa obuyinza bwe obutuufu obw’obwakabaka, bwe yawangana olw’okuwangula, bwe yaggya Shallumu mutabani wa Yosiya ku bwakabaka bwa Yuda, n’ateekawo Eriyakimu okuba kabaka wa Yuda mu kifo kye, ng’akyusa erinnya lye n’amutuuma Yekoyakimu, era n’assa omusolo ku nsi.” 1 Byomumirembe 3:15; 2 Bassekabaka 23:31–35.” A. T. Jones, Review and Herald, March 15, 1898.
In the alpha battle of Nineveh of 612 BC, the Assyrian Empire came to an end, just as the sixth kingdom of Bible prophecy ends at the Sunday law. The victor in the battle was a threefold union of Babylon, Egypt and Media. In the warfare of that period King Josiah dies at Megiddo, thus typifying Armageddon. In the omega battle of Nineveh in 627, Islam of the third woe is released as the wall of protection in the Constitution is removed as typified, as Haskell noted of Persia as the “barrier wall” of protection being removed with the defeat of Persia. King Josiah’s death at Megiddo identifies the first battle of Nineveh as being the second battle in the last days. The last of the two battles of Nineveh in 627, when the key is turned and the pit is opened is the first in the last days, for the first will be last. The first battle of Nineveh between Assyria and the threefold union leads to Armageddon. The period of the second Dark Ages begins with the battle of Nineveh and ends with the battle of Nineveh.
Mu lutalo lwa Nineve olwa alufa mu mwaka gwa 612 BC, Obwakabaka bw’Abasuuli bwakomaawo ku nkomerero, nga bwe kiri nti obwakabaka obw’omukaaga obw’obunnabbi bwa Bayibuli bukoma ku tteeka lya Ssande. Omuwanguzi mu lutalo luno yali mukago gw’ebitundu bisatu ogwa Babulooni, Misiri ne Meediya. Mu ntalo ez’omu kiseera ekyo Kabaka Yosiya afiira e Magedo, bwe kityo ng’afuuka ekifaananyi kya Alimaggedoni. Mu lutalo lwa omega olwa Nineve mu 627, Obusiraamu obw’akabi akookusatu butuululwa ng’ekisenge eky’obukuumi mu Ssemateeka kiggyibwawo, nga bwe kyateekebwako akabonero, nga Haskell bwe yalaga ku Buperusi ng’“ekisenge eky’enziziizi” eky’obukuumi ekyaggibwawo olw’okuwangulwa kwa Buperusi. Okufa kwa Kabaka Yosiya e Magedo kulaga nti olutalo olusooka olwa Nineve lwe lutalo olwokubiri mu nnaku ez’oluvannyuma. Olusembayo ku ntalo ebbiri eza Nineve mu 627, ekisumuluzo bwe kikyusibwa era obunnya ne buggulwawo, lwe lusooka mu nnaku ez’oluvannyuma, kubanga olusooka luliba olw’enkomerero. Olutalo olusooka olwa Nineve wakati wa Asuli ne mukago ogw’ebitundu bisatu luleeta Alimaggedoni. Ekiseera ky’Ebiro by’Enzikiza ebyokubiri kitandika n’olutalo lwa Nineve era kikoma n’olutalo lwa Nineve.
The facts of the fifth trumpet which is the first woe of Revelation chapter nine is what the pioneers understood to be the clearest historical witness of any passage in the book of Revelation. Uriah Smith expresses that fact as follows:
Ensonga ezikwata ku kkondeere ery’okutaano, eryo lyennyini bwe bubi obusooka obw’Okubikkulirwa essuula ey’omwenda, ze ba pioneer baategeera okuba obujulirwa obw’ebyafaayo obusingayo obutangaavu ku kitundu kyonna ekiri mu kitabo ky’Okubikkulirwa. Uriah Smith ayogera ensonga eyo bw’ati:
“‘VERSE 1. And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit.’
“‘OLUNYIRIRI 1. Awo malayika ow’okutaano n’afuuwa ekkondeere, ne ndaba emmunyeenye ng’evudde mu ggulu egwa ku nsi: era n’aweebwa ekisumuluzo eky’obunnya obutalina musingi.’”
“For an exposition of this trumpet, we shall again draw from the writings of Mr. Keith. This writer truthfully says: ‘There is scarcely so uniform an agreement among interpreters concerning any other part of the Apocalypse as respecting the application of the fifth and sixth trumpets, or the first and second woes, to the Saracens and Turks. It is so obvious that it can scarcely be misunderstood. Instead of a verse or two designating each, the whole of the ninth chapter of the Revelation in equal portions, is occupied with a description of both.” Uriah Smith, Daniel and the Revelation, 495.
“Olw’okunnyonnyola ekkondeere lino, tunaaddayo nate okuggyayo mu biwandiiko bya Bwana Keith. Omuwandiisi ono ayogera mazima bw’ati: ‘Tewali kumpi kitundu kirala kyonna eky’Okubikkulirwa abakivvuunula kye bakkiriziganyako mu ngeri emu bwe bati ku kukozesebwa kw’ekkondeere ery’okutaano n’ery’omukaaga, oba obulabe obw’olubereberye n’obwokubiri, ku Basarasen n’Abaturuki. Kyerabika nnyo obulungi ne kitayinza kumpi kutegeerwa bubi. Mu kifo ky’olunyiriri lumu oba bubiri obulaga buli kimu ku byo, essuula yonna ey’omwenda ey’Okubikkulirwa, mu bitundu ebyenkanankana, ejjuziddwa ennyonnyola ya byombi.” Uriah Smith, Daniel and the Revelation, 495.
Peter is at Panium with the responsibility to correct the message of the fireballs of Nashville, and it is seen for the first time that the elements of the first woe perfectly align with the elements of the soon-coming Sunday law. The Lion of the tribe of Judah unsealed this understanding in agreement with other lines of prophecy that He had already put in place. The historians will testify to the significance of the surprise attack accomplished by Rome upon the Persians in 627, and when they do so, they noted Heraclius’ maneuvering around and behind Persia in the winter time as a ploy to keep hidden until the time of the attack.
Peetero ali mu Panium ng’alina obuvunaanyizibwa okutereeza obubaka bw’ebiboomu eby’omuliro ebya Nashville, era awo kisooka okulabika nti ebirungo by’ekibonyoobonyo ekisooka bikwatagana mu bujjuvu n’ebirungo by’etteeka lya Ssande eriri kumpi okujja. Empologoma ey’ekika kya Yuda yasumulula okutegeera kuno ng’ekkiriziganya n’ennyiriri endala ez’obunnabbi ze yali amaze dda okuteekawo. Abannabyafaayo balijulira obukulu bw’olutalo olw’ekyewuunyo Roma lwe yakola ku Baperusi mu 627, era bwe banaakola batyo, baalaba enkwe za Heraclius ez’okwetooloola n’okudda ennyuma wa Perusi mu kiseera ky’obutiti ng’akakodyo ak’okwekwasa okwekweka okutuusa ekiseera ky’okulumba.
Sister White informs us that Rome is simply waiting for “vantage ground,” and then she will strike.
Mwannyinaffe White atutegeeza nti Rooma eri mu kulindirira kwokka “ekifo eky’enjawulo eky’okwegendereza,” olwo n’eryoka ekuba.
“God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 581.
“Ekigambo kya Katonda kiwadde dda okulabula ku kabi akagenda okujja; kino bwe kitafa ku mutima, ensi y’Abapolotesitante ejja kumanya ddala ebigendererwa bya Rooma kye biri, nga tekikyasoboka kudduka mutego. Yeeyongera mu kasirise okukula mu buyinza. Enjigiriza ze ziri kukola obuyinza bwazo mu bifo ebiteekerwamu amateeka, mu makanisa, ne mu mitima gy’abantu. Ali mu kwekaliriza okuzimba ebizimbe bye ebigulumivu era ebinene, mu bifo eby’ekyama ennyo mwe biriddamu okuddibwamu okuyigganya kwe okw’edda. Mu nkiso era nga talowoozebwako, anyweza amaanyi ge okusitula ebigendererwa bye, ekiseera bwe kirituuka eky’okukuba. Ky’ayagala kyokka kwe kufuna ekifo eky’omu maaso; era kino dda kiri kumuweebwa. Mangu ddala tuliraba era tulikitegeera ekigendererwa ky’ekitundu kya Rooma kye kiri. Buli alikkiriza era n’agondera ekigambo kya Katonda, olw’ekyo alifuna okuvumibwa n’okuyigganyizibwa.” The Great Controversy, 581.
As with the Emperor Heraclius, the papacy has been moving toward her goal “stealthily and unexpectedly” in fulfillment of Isaiah chapter twenty-three, where the whore of Tyre is forgotten for the history of the sixth kingdom of Bible prophecy. The secret surprise attack of Heraclius is the world forgetting the papacy from 1798 unto the Sunday law. Line upon line the first woe represents the third and last woe. In the first woe a pronouncement is made that also aligns with the history of Islam and the period of the sealing of the one hundred and forty-four thousand.
Nga bwe kyali eri Kabaka Heraclius, obwapapa bubadde busembera ku kigendererwa kyabwo “mu kyama era mu ngeri etasuubirwa,” mu kutuukiriza Isaaya essuula ey’amakumi abiri mu ssatu, awali omukazi omwenzi ow’e Ttuulo yeerabirwa olw’ebyafaayo by’obwakabaka obw’omukaaga obw’obunnabbi bwa Bayibuli. Okulumba kwa Heraclius okw’ekyama era okw’amangu kwe kwerabirwa kw’ensi obwapapa okuva mu 1798 okutuuka ku tteeka lya Ssande. Olunyiriri ku lunyiriri, ekibonyoobonyo ekisooka kikiikirira ekibonyoobonyo eky’okusatu era eky’enkomerero. Mu kibonyoobonyo ekisooka mulimu okulangirira okukwatagana era n’ebyafaayo by’Obusiraamu n’ekiseera eky’okuteeka akabonero ku emitwalo kikumi mu enkumi amakumi ana mu nnya.
And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. And to them it was given that they should not kill them, but that they should be tormented five months: and their torment was as the torment of a scorpion, when he striketh a man. And in those days shall men seek death, and shall not find it; and shall desire to die, and death shall flee from them. Revelation 9:4–6.
Era baalagirwa obutayonoonanga ssubi ery’ensi, newakubadde ekintu kyonna ekibisi, newakubadde omuti gwonna; wabula abantu bokka abatalina kabonero ka Katonda ku byenyi byabwe. Era ne baaweebwa obutabatta, naye babonyeebonyesebwenga emyezi etaano: era okubonyaabonyezebwa kwabwe kwali ng’okubonyaabonyezebwa kw’enjaba, bw’efumita omuntu. Era mu nnaku ezo abantu balinoonya okufa, ne batakulaba; era balyegomba okufa, naye okufa kulibadduka. Okubikkulirwa 9:4–6.
Before the key is turned at the battle of Nineveh, which is the soon-coming Sunday law the one hundred and forty-four thousand are already sealed. At the Sunday law the destruction of the cities which is initiated with the fireballs of Nashville is represented as a period of “five months,” when warfare rages and the second papal blood bath is initiated in fulfillment of the answer given to the martyrs of the Dark Ages in the fifth seal.
Ekisumuluzo tekinnakyusibwa ku lutalo lwa Nineeve, olwo lwe tteeka lya Ssande eriggya mangu, kakaano abo emitwalo kikumi mu enkumi nnya n’emitwalo ena baba baamala dda okuteekebwako envumbo. Ku tteeka lya Ssande, okuzikirira kw’ebibuga, okutandikibwa n’emipiira gy’omuliro egy’e Nashville, kikiikirira ng’ekiseera kya “emyezi etaano,” mu kiseera ekyo olutalo lweeyongera okubuubuuka, era n’okuyiika omusaayi okw’akubiri okw’obwapapa kutandikibwa, mu kutuukiriza eky’okuddamu ekyawa abajulirwa abattibwa mu Biro eby’Ekizikiza mu kabonero ak’okutaano.
And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellow servants also and their brethren, that should be killed as they were, should be fulfilled. Revelation 6:9–11.
Awo bwe yamala okubikkula akabonero ak’okutaano, ne ndaba wansi w’ekyoto emyoyo gy’abo abattiddwa olw’ekigambo kya Katonda n’olw’obujulirwa bwe baali bakutte: Ne boogerera waggulu n’eddoboozi ddene, nga bagamba nti, Okutuusa ddi, ai Mukama, Omutukuvu era Owamazima, ng’otonnasala musango era ng’otonnawalana ggwanga lyaffe ku abo abatuula ku nsi? Era buli omu ku bo n’aweebwa ekyambalo ekyeru; ne kibagambibwa nti bawummule nate akaseera katono, okutuusa nga baddu bannaabwe era ne baganda baabwe, abalina okuttibwa nga bo bwe battibwa, banaatuukirira. Okubikkulirwa 6:9–11.
The martyrs of the Dark Ages are the first group that typify the martyrs of Modern Rome during the Sunday law crisis. Before that crisis arrives the one hundred and forty-four thousand are sealed, and that sealing process began at 9/11 with the arrival of Islam of the third woe, and the sprinkling of the latter rain. When the martyrs of the first Dark Ages asked when the papacy would be judged, they were told there will be a second group of martyrs when the Dark Ages are repeated, which is when the key of the battle of Nineveh is fulfilled at the soon-coming Sunday law. Before the second group of martyrs are made up the one hundred and forty-four thousand are sealed, and the period of the sealing that began on 9/11 is identified in the fifth seal, for the conversation there set forth is found in Revelation chapter six, verses NINE through ELEVEN, thus marking the beginning and ending of the sealing with 9/11. The ending introduces the destruction of Islam as set forth in Revelation NINE, ELEVEN, and those who are sealed will have fulfilled the experience of Daniel represented in Daniel NINE, ELEVEN.
Abajulirwa ab’omu Biseera eby’Ekizikiza be kibinja ekisooka ekifaananyiriza ku bajulirwa ba Rooma ey’omu mulembe guno mu kaseera k’akakasa k’etteeka lya Ssande. Enkya ennaku ezo ez’akakasa tezinnatuuka, abo emitwalo kikumi mu enkumi nnya basibibwa akabonero, era enkola eyo ey’okusiba akabonero yatandika ku 9/11 n’okutuuka kw’Obusiraamu obw’akabi ak’okusatu, n’okumansirwako enkuba ey’oluvannyuma. Abajulirwa ab’omu Biseera eby’Ekizikiza ebyasooka bwe baabuuza ddi obwapapa bulyasalirwa omusango, baagambibwa nti walibaawo ekibinja ekyokubiri eky’abajulirwa ng’Ebiseera eby’Ekizikiza bwe biriddamu, kwe kugamba ng’olufunguzo olw’olutalo lwa Nineeve bwe lutuukirizibwa mu tteeka lya Ssande erijja amangu. Ekibinja ekyokubiri eky’abajulirwa tekinnabaawo, abo emitwalo kikumi mu enkumi nnya basibibwa akabonero, era ekiseera eky’okusiba akabonero ekyatandika ku 9/11 kiragibwa mu kabonero akookutaano, kubanga emboozi eyo eyateekebwawo eri mu Kubikkulirwa essuula ey’omukaaga, ennyiriri MWENDA okutuuka ku KKUMI N’EMU, bwe kityo ne kiraga entandikwa n’enkomerero y’okusiba akabonero ne 9/11. Enkomerero yaleeta okutikkirizibwa kw’okuzikirizibwa kw’Obusiraamu nga bwe kirambikiddwa mu Kubikkulirwa MWENDA, KKUMI N’EMU, era abo abasibiddwa akabonero baliba batuukirizza obumanyirivu bwa Danyeri obukiikirirwa mu Danyeri MWENDA, KKUMI N’EMU.
We will continue these things in the next article.
Tujja kweyongera ku bintu bino mu kiwandiiko ekiddako.