In the previous article we aligned the prophetic characteristics of the fifth trumpet, which is the first woe, with the soon-coming Sunday law. Considering the fifth trumpet as the first of the last three trumpets from the approach that the first illustrates the last, aligns the prophetic role of Islam of the first woe with the earthquake of Revelation eleven. I received an email from a friend the day after we discussed this article of the Sabbath meeting, and my friend was also trying to align the sixth trumpet, which is the second woe, with the soon-coming Sunday law. This is a valid approach for the last three trumpets are three woes.
Mu kiwandiiko ekyasooka twakwataganya obubonero obwa nnabbi obw’ekkondeere ery’okutaano, kwe kubonabona okusooka, n’etteeka lya Sande eriri kumpi okujja. Okulowooza ku kkondeere ery’okutaano ng’ery’olubereberye ku kkondeere essatu ez’oluvannyuma, nga tuyita mu ngeri nti eky’olubereberye kiraga eky’oluvannyuma, kikwataganya omulimu gwa nnabbi ogw’Obusiraamu ogw’okubonabona okusooka n’ekikankano kya Revelation 11. Nafuna obubaka ku email okuva eri mukwano gwange olunaku olwaddirira oluvannyuma lw’okuteesa ku kiwandiiko kino mu lukuŋŋaana lwa Ssabbiiti, era mukwano gwange yali agezaako era okukwataganya ekkondeere ery’omukaaga, kwe kubonabona okwokubiri, n’etteeka lya Sande eriri kumpi okujja. Eno ngeri entuufu kubanga ekkondeere essatu ez’oluvannyuma bye bibonabona bisatu.
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
Ne nalaba, ne mpulira malayika ng’abuuka wakati mu ggulu, ng’ayogera n’eddoboozi ddene nti, Zisanze, zisanze, zisanze, abatuula ku nsi olw’amaloboozi amalala ag’ekkondeere ag’abamalayika abasatu, abakyali okufuuyibwa! Okubikkulirwa 8:13.
The last three trumpets are a distinct symbol within the seven trumpets as are the last three churches distinct from the first four and the last three seals are distinct from the seven seals. This prophetic truth has been often addressed through the years. Along with considering the light produced by considering the first and third woe as an alpha and an omega symbol, we must also consider the three woes as a triple application of prophecy.
Amakondeere asatu agasembayo kabonero ak’enjawulo munda mu makondeere omusanvu, nga bwe kiri nti amakanisa asatu agasembayo ga njawulo ku ganaasooka, era nga n’obubonero obusatu obwasembayo bwa njawulo munda mu bubonero omusanvu. Amazima gano ag’obunnabbi gamaze emyaka mingi nga gannyonnyolwa enfunda nnyingi. Wamu n’okulowooza ku musana oguva mu kulowooza ku kabi akasooka n’akokusatu ng’akabonero ak’alufa n’omega, era tulina okulowooza ku bibonyaobonyo ebisatu ng’okukozesebwa okw’emirundi esatu okw’obunnabbi.
A triple application of prophecy identifies that all the prophetic characteristics of the first and second woe will exist in the third woe. The first woe was Islam of Arabia and the second woe was Islam of Turkey. The first woe was to “torment” and the second woe was to “kill” a third part of men.
Okukozesebwa okw’emirundi esatu okw’obunnabbi kulaga nti engeri zonna ez’obunnabbi ez’akabi akasooka n’ak’okubiri zijja kubaawo mu kabi ak’okusatu. Akabi akasooka kaali Buyisiramu obw’e Buwalabu era ak’okubiri kaali Buyisiramu obw’e Tulukiya. Akabi akasooka kaali ka “kubonyaabonya” era ak’okubiri kaali ka “kutta” ekitundu eky’okusatu eky’abantu.
Torment of the First Woe
Okubonya okw’Akabonyo ak’Olubereberye
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 they had tails like unto scorpions, and there were stings in their tails: and their power was to hurt men five months. Revelation 9:5, 10.
Era baweebwa obutabatta, wabula okubabonyaabonya emyezi etaano; era okubonaabona kwabwe kwali ng’okubonaabona kw’enjaba, bweluma omuntu. … Era baalina emisira ng’enjaba, era mu misira gyabwe mwalimu obusagwa; era obuyinza bwabwe bwali bwa kulumya abantu emyezi etaano. Okubikkulirwa 9:5, 10.
Death of the Second Woe
Okufa kw’Ekizibu eky’Okubiri
And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. … By these three was the third part of men killed, by the fire, and by the smoke, and by the brimstone, which issued out of their mouths. Revelation 9:15, 18.
Awo bamalayika abana ne basumululwa, abaali bategekeddwa essaawa emu, n’olunaku lumu, n’omwezi gumu, n’omwaka gumu, okutta ekitundu eky’okusatu eky’abantu. … Olw’ebyo bisatu ekitundu eky’okusatu eky’abantu ne kittibwa, omuliro, n’omukka, ne kibiriiti ebyava mu mimwa gyabwe. Okubikkulirwa 9:15, 18.
The two thirds of men that were not killed, did not repent.
Ebibiri ku ssatu eby’abantu ebyataasanyizibwa, tebyenenya.
And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk: Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts. Revelation 9:20, 21.
N’abasajja abaasigalawo abatattibwa kawumpuli zino ne batenenya ku bikolwa eby’emikono gyabwe, baleme okusinzanga badayimooni n’ebifaananyi ebya zaabu ne ffeeza ne kikomo ne jjinja ne mbaawo; ebitalaba, so tebimpulira, so tebitambula. So tebenenya ku butemu bwabwe, newaakubadde ku bulogo bwabwe, newaakubadde ku bwenzi bwabwe, newaakubadde ku bubbi bwabwe. Okubikkulirwa 9:20, 21.
The seven trumpets typify the seven last plagues, and in verse twenty the trumpets are called plagues. The United States is one third of the threefold union of the dragon, beast and false prophet, and it is killed as the sixth kingdom at the Sunday law. Its death was brought about because of false worship, typified by “the works of their hands,” the “worship” of “devils and idols of gold, and silver, and brass, and stone, and of wood” of “murders,” “sorceries,” “fornication” and “theft.”
Amakondeere omusanvu gaalaga ebibonyoobonyo omusanvu eby’enkomerero, era mu lunyiriri olw’amakumi abiri amakondeere gayitibwa bibonyoobonyo. Amerika ye kitundu kimu kya kusatu mu kwegatta okw’emirundi esatu okw’omusota, ensolo nnnabbi ow’obulimba, era ettibwa ng’obwakabaka obw’omukaaga mu kiseera ky’etteeka lya Ssande. Okufa kwayo kwaleetebwa olw’okusinza okw’obulimba, okwafaananyisibwa “emirimu gy’emikono gyabwe,” “okusinza” kwa “badayimooni n’ebifaananyi ebya zaabu, ne ffeeza, n’ekikomo, n’amayinja, n’emiti” era kwa “obussi,” “obulogo,” “obwenzi” ne “obubbi.”
False worship, typified by Sunday worship is the “cause” that is to be repented of, but they repented not, so the “effect” is the torment and death brought by the locusts of Islam. Though one third of men, the United States is killed at the Sunday law the other two thirds does not repent.
Okusinza okw’obulimba, okw’ekiragiro kya Ssande kwe kufaananyizibwa, ye “nsonga” erina okwenenyezebwa; naye tebaanenya, n’olwekyo “ekivaamu” kwe kubonerezebwa n’okufa ebireetebwa enzige ez’Obusiraamu. Newaakubadde ng’ekitundu eky’okusatu eky’abantu, nga ye United States, kittibwa ku tteeka lya Ssande, ebitundu ebirala bibiri ku bisatu tebinenya.
Woes and Angels
Obubonero n’Abamalaika
The first and second woes correspond to the first and second angels of Millerite history, and that history is repeated to the very letter in the history of the one hundred and forty-four thousand. The history of the one hundred and forty-four thousand is the history of the third angel and corresponds to the third woe. Just as the waymarks of the Millerite history are repeated in the history of the one hundred and forty-four thousand, so too, the waymarks of the first and second woes will be repeated in the history of the third angel.
Obuzibu obusooka n’obwokubiri bikwatagana n’abamalayika ab’asooka n’ab’okubiri ab’ebyafaayo bya Millerite, era ebyafaayo ebyo byeddibwamu ddala n’obutuufu bwabyo bwonna mu byafaayo by’abantu emitwalo kikumi mu obukumi buna mu enkumi nnya. Ebyafaayo by’abantu emitwalo kikumi mu obukumi buna mu enkumi nnya bye byafaayo by’omumalayika ow’okusatu, era bikwatagana n’obuzibu obw’okusatu. Nga bwe kiri nti obubonero obulaga amakubo obw’ebyafaayo bya Millerite bweddibwamu mu byafaayo by’abantu emitwalo kikumi mu obukumi buna mu enkumi nnya, bwe kityo n’obubonero obulaga amakubo obw’obuzibu obusooka n’obwokubiri buliddibwamu mu byafaayo by’omumalayika ow’okusatu.
“The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104.
“Obubaka obw’olubereberye n’obwokubiri bwaweebwa mu 1843 ne mu 1844, era kaakano tuli wansi w’okulangirira kw’obwokusatu; naye obubaka bwonna obusatu bukyateekwa okulangirirwa. Kikulu nnyo kaakano nga bwe kyali buli kiseera emabega nti buddirizibwe eri abo abanoonya amazima. Mu kuwandiika ne mu kwogera, tuteekwa okuwulizisa okulangirira kuno, nga tulaga ensengeka yaabwo, n’engeri obunnabbi gye bukozesebwamu obututwala eri obubaka bwa malayika ow’okusatu. Tewayinza kubaawo wa kusatu awatali olubereberye n’olwokubiri. Obubaka buno tuteekwa okubuwa ensi mu bitabo ebifulumizibwa, mu njigiriza ez’omumwa, nga tulaga mu lunyiriri lw’ebyafaayo eby’obunnabbi ebintu ebyaliwo n’ebyo ebinaabaawo.” Selected Messages, ekitabo 2, 104.
Our work as students of prophecy is to combine the first and second angels’ messages into the third angel’s message. Without the first two messages you cannot have a third message, for “there cannot be a third without the first and second.” This is true in terms of ‘sequence,’ for if there is no first and second, then the third is actually the first. It is also true in terms of ‘content,’ for the prophetic characteristics of the first and second identify the characteristics of the third. Mathematically there is no third without a first and second, and prophetically there are no waymarks in the third angel, if the waymarks of the first and second are left out.
Omulimu gwaffe ng’abayizi b’obunnabbi kwe kugatta obubaka bw’abamalayika ab’olubereberye n’olwokubiri mu bubaka bw’omumalayika ow’okusatu. Awatali bubaka bubiri obwasooka, tosobola kuba na bubaka bwa kusatu, kubanga “tewayinza kubaawo bwa kusatu awatali bwa lubereberye n’obwokubiri.” Kino kituufu mu nsonga y’“okuddiring’ana,” kubanga bwe watabaawo lubereberye na lwakubiri, olwo olwokusatu mu butuufu luba lwe lubereberye. Era kituufu ne mu nsonga y’“ebirimu,” kubanga obubonero obw’obunnabbi obw’olubereberye n’olwokubiri bwe bwanjula obubonero bw’olwokusatu. Mu kubala tewali lwa kusatu awatali lubereberye na lwakubiri, era ne mu bunnabbi tewali bubonero bwa kkubo mu mumalayika ow’okusatu, singa obubonero bwa kkubo obw’olubereberye n’olwokubiri buba birekeddwawo.
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.
“Katonda yawa obubaka obw’Okubikkulirwa 14 ekifo kyabwo mu lunyiriri lw’obunnabbi, era omulimu gwabwo tegugenda kukoma okutuusa ku nkomerero y’ebyafaayo by’ensi eno. Obubaka bw’omumalayika ow’olubereberye n’obw’omumalayika ow’okubiri bukyali mazima ag’ekiseera kino, era busaanidde okutambula nga bugenderera wamu n’obuno obuddirira. Omumalayika ow’okusatu alangirira okulabula kwe n’eddoboozi ddene. ‘Oluvannyuma lw’ebyo,’ bwe yagamba Yokaana, ‘nalaba omumalayika omulala ng’akka okuva mu ggulu, ng’alina amaanyi mangi, era ensi n’emasamasa olw’ekitiibwa kye.’ Mu kumasamasa kuno, omusana gw’obubaka bwonna obusatu gwegattiddwa wamu.” The 1888 Materials, 803, 804.
Our work is to show “in the line of prophetic history the things that have been” in the movement of the Millerites, “and the things that will be” in the movement of the one hundred and forty-four thousand.
Omulimu gwaffe kwe kulaga “mu lunyiriri olw’ebyafaayo eby’obunnabbi ebintu ebyabaddawo” mu ntambula y’AbaMillerite, “n’ebintu ebiribaawo” mu ntambula y’abo emitwalo kikumi mu enkumi nnya.
“The Lord is about to punish the world for its iniquity. He is about to punish religious bodies for their rejection of the light and truth which has been given them. The great message, combining the first, second, and third angels’ messages, is to be given to the world. This is to be the burden of our work.” The Seventh-day Adventist Bible Commentary, volume 7, 950.
“ Mukama anaatera okubonereza ensi olw’obutali butuukirivu bwayo. Anaatera okubonereza ebibiina by’eddiini olw’okugaana kwabwe omusana n’amazima ebyabaweebwa. Obubaka obukulu, obugatta awamu obubaka bw’abamalayika ow’olubereberye, ow’okubiri, n’ow’okusatu, bulina okuweebwa ensi. Buno bwe bulina okuba omugugu gw’omulimu gwaffe.” The Seventh-day Adventist Bible Commentary, volume 7, 950.
The combining of the message of the first and second angel is what lightens the earth when the angel of Revelation eighteen descends. She stated, “‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The “illumination” associated with “the earth” being “lightened” is accomplished when “the light of all three messages is combined.” The work of combining line upon line the three messages by bringing the Millerite history into two parallel with the history of the one hundred and forty-four thousand is also to be accomplished with the three woes.
Okugatta obubaka bwa malayika ow’olubereberye n’owokubiri kye kimulisa ensi malayika ow’omu Kubikkulirwa ekkumi n’omunaana bw’akka. Yagamba nti, “‘Oluvannyuma lw’ebyo,’ bw’ayogera Yokaana, ‘nalaba malayika omulala ng’akka okuva mu ggulu, ng’alina amaanyi mangi; ensi n’emulisibwa n’ekitiibwa kye.’ Mu kumulisibwa okwo, ekitangaala ky’obubaka bwonna obusatu kigattibwa.” “Okumulisibwa” okukwatagana n’“ensi” okuba “ng’emulisiddwa” kituukirizibwa “ekitangaala ky’obubaka bwonna obusatu bwe kigattibwa.” Omulimu gw’okugatta, olunyiriri ku lunyiriri, obubaka obusatu nga baleeta ebyafaayo eby’AbaMillerite mu bikwatagana bibiri n’ebyafaayo by’abo kasiriivu mu bina mu enkumi, nagwo gulina okutukirizibwa n’obulabe obusatu.
The fall of Babylon, as proclaimed by the second angel cannot be separated from the message of the first angel. The message of the first angel identified the Second Coming of Christ in 1843, and when the message failed, the effect of the message produced the fall of the Protestant churches. The effect was the second angel, the cause was the failure of the first angel. Had there been no first angel, there would have been no fall of Babylon as proclaimed by the second angel. The element that bound the cause and effect together was “time.” The “time” (1843) failed to materialize and that failure produced the “effect.” The “cause” was the error of identifying that the three prophecies which Miller had incorrectly concluded would end around 1843. Those three prophecies of 1335, 2300, and the 2520 years Miller had believed would terminate with Christ coming in the clouds in 1843. When the time prophecies Miller had incorrectly understood failed, it provided the reason for the Protestants to reject the message of the first angel, and the second angel arrived. The first angel was the “cause” and the second was the “effect.”
Okugwa kwa Babulooni, nga bwe kwalangirirwa malayika owookubiri, tekusobola kwawulwamu n’obubaka bwa malayika ow’olubereberye. Obubaka bwa malayika ow’olubereberye bwayanjaakulanga okujja okwokubiri kwa Kristo mu 1843, era obubaka bwe bwalemererwa, ekiva mu bubaka obwo ne kireeta okugwa kw’amakanisa g’Abapolotesitante. Ekivaamu kye yali malayika owookubiri, ensonga eyakireeta yali kulemererwa kwa malayika ow’olubereberye. Singa tewaabangawo malayika ow’olubereberye, tewaabandibaddewo kugwa kwa Babulooni nga bwe kwalangirirwa malayika owookubiri. Ekintu ekyagatta ensonga n’ekivaamu awamu kyali “obudde.” “Obudde” (1843) tebwatuukirira, era okulemererwa okwo kwe kwaleeta “ekivaamu.” “Ensonga” yali nsobi ey’okulaga nti obunnabbi obusatu Miller bwe yali atuuseeko mu ngeri etali ntuufu nti bwandikomye awo nga 1843. Obunnabbi obwo obusatu obwa 1335, 2300, ne 2520 years, Miller yali akkiriza nti bwandikomekkerezeddwa nga Kristo ajja mu bire mu 1843. Obunnabbi bw’ebiseera Miller bwe yali ategedde mu ngeri etali ntuufu bwe bwalemererwa, kyawa Abapolotesitante ensonga ey’okugaana obubaka bwa malayika ow’olubereberye, era malayika owookubiri n’ajja. Malayika ow’olubereberye ye yali “ensonga,” ate owookubiri ye yali “ekivaamu.”
The first and second angels’ messages cannot be separated, for they are prophetically connected by prophetic time. The first and second woes are also prophetically connected by “time.” The time prophecy of the first woe identifying one hundred and fifty years of torment ends exactly where the time prophecy of three hundred ninety-one years and fifteen days of the second woe that kills, begins. Time prophecy connects the first and second woe and also the first and second angels’ messages.
Obubaka bw’omumalayika ow’olubereberye n’owookubiri tebuyinza kwawulwamu, kubanga mu bunnabbi bugattiddwa n’ekiseera eky’obunnabbi. Ne ziriya z’ennaku embi ez’olubereberye n’ezookubiri nazo bugattiddwa mu bunnabbi olw’“ekiseera.” Obunnabbi bw’ekiseera obw’ennaku embi ez’olubereberye obulaga emyaka kikumi mu ataano egy’okubonaabona bukoma ddala awo obunnabbi bw’ekiseera obw’emyaka ebikumi bisatu mu kyenda mu gumu n’ennaku kkumi na ttaano obw’ennaku embi ezookubiri ezitta we butandikira. Obunnabbi bw’ekiseera bugatta ennaku embi ez’olubereberye n’ezookubiri era bugatta n’obubaka bw’abamalayika ab’olubereberye n’abookubiri.
The fulfillment of the time prophecies of the first and second woes empowered the first angel’s message and brought the angel of Revelation ten down to lighten the world with his glory. Speaking of the first angel, Sister White recorded that she was “told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God.” That is the identical mission of the third angel of Revelation eighteen.
Okutuukirira kw’obunnabbi obw’ebiseera obw’ekibonyoobonyo eky’olubereberye n’ekyokubiri kwawa amaanyi obubaka bw’omumalayika ow’olubereberye era ne kuleeta omumalayika ow’Okubikkulirwa kkumi okukka okutangaaza ensi n’ekitiibwa kye. Ng’ayogera ku mumalayika ow’olubereberye, Sister White yawandiika nti “nagambibwa nti obuweereza bwe bwali bwa kutangaaza ensi n’ekitiibwa kye era okulabula omuntu ku busungu bwa Katonda obujja.” Obwo bwe buweereza bwe bumu ddala obw’omumalayika ow’okusatu ow’Okubikkulirwa kkumi na munaana.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.
“Malaika eyegatta mu kulangirira obubaka bwa malaika ow’okusatu agenda okumuliisa ensi yonna n’ekitiibwa kye. Wano walagulwa omulimu ogw’ensi yonna era ogw’amaanyi agatamanyiddwa bulijjo. Entambula ya Adventi ey’omu 1840–44 yali kwoleka kwa kitiibwa okw’amaanyi ga Katonda; obubaka bwa malaika ow’olubereberye bwatuusibwa ku buli kifo ky’obuminsani mu nsi, era mu mawanga agamu ne wabaawo okwagala kw’eddiini okusinga obunene okwakeereddwa okulabibwa mu nsi yonna okuva ku Nkyukakyuka y’Ekkanisa ey’omu kyasa eky’ekkumi n’omukaaga; naye bino birisingibwa entambula ey’amaanyi wansi w’okulabula okusembayo okwa malaika ow’okusatu.
“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.
“Omulimu gulifaanana n’ogw’Olunaku lwa Pentekoote. Nga ‘enkuba ey’olubereberye’ bwe yaweebwa, mu kufukibwa kw’Omwoyo Omutukuvu ku kutandika kw’enjiri, okusobozesa ensigo ey’omuwendo okumera, bwe kityo ne ‘enkuba ey’oluvannyuma’ eriba eweebwa ku nkomerero yaayo olw’okwengera amakungula. ‘Awo lwe tunaamanya, bwe tunaayongera okumanya Mukama: okufuluma kwe kutegekeddwategekeddwa ng’enkya; era alijja gye tuli ng’enkuba, ng’enkuba ey’oluvannyuma n’ey’olubereberye eri ensi.’ Koseya 6:3. ‘Kale musanyuke, mmwe abaana ba Sayuuni, mujagulize Mukama Katonda wammwe: kubanga abawadde enkuba ey’olubereberye mu kigero ekituufu, era alibatonnyesezza enkuba, enkuba ey’olubereberye, n’enkuba ey’oluvannyuma.’ Yoweeri 2:23. ‘Mu nnaku ez’oluvannyuma, bw’ayogera Katonda, ndifuka ku Mwoyo Gwange ku bonna abalina omubiri.’ ‘Era olulituuka, buli alikaabira erinnya lya Mukama alirokoka.’ Ebikolwa by’Abatume 2:17, 21.”
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.
“Omulimu omukulu ogw’enjiri tegugenda kukomekkerezebwa nga gulina okwolesebwa okutono okw’amaanyi ga Katonda okusinga bwe kwali ku ntandikwa yaagwo. Obunnabbi obwatuukirizibwa mu kufukibwa kw’enkuba ey’olubereberye ku ntandikwa y’enjiri, bugenda nate okutuukirizibwa mu nkuba ey’oluvannyuma ku nkomerero yaayo. Bino bye ‘ebiseera eby’okuwummuzaamu’ omutume Peetero bye yalindirira bwe yagamba nti: ‘Kale mwenenye, mukyuke, ebibi byammwe bisangulibwewo, ebiseera eby’okuwummuzaamu bwe birijja okuva mu maaso ga Mukama; era alituma Yesu.’ Ebikolwa by’Abatume 3:19, 20.” The Great Controversy, 611.
The fulfillment of the time prophecies of the first and second woe brought the angel down to lighten the earth with its glory in 1840, thus empowering the message of the first angel, and the fulfillment of the third woe brought the angel down to lighten the earth with its glory on 9/11, thus empowering the message of the third angel. The lightening of the earth is accomplished by the combining of the two movements in a parallel application—line upon line. It is the message of the three woes that empowers the message of the three angels. They are woven together as two lines; one internal and the other external. The three angels represent the work of the people of God and their work is empowered by the fulfillment of the three woes. The external is Islam and its prophetic work, and the internal is Christ in His people—the hope of glory. For this reason, Judah is tied to the ass in the prophecy of Jacob concerning the symbolism of his twelve sons in the last days.
Okutuukirira kw’obunnabbi obw’ebiseera obw’akabi akasooka n’ak’okubiri kwaleeta malayika n’aserengeta okumulisiza ensi ekitiibwa kye mu mwaka 1840, bwe kityo n’awa amaanyi obubaka bwa malayika ow’olubereberye; era okutuukirira kw’akabi ak’okusatu kwaleeta malayika n’aserengeta okumulisiza ensi ekitiibwa kye nga 9/11, bwe kityo n’awa amaanyi obubaka bwa malayika ow’okusatu. Okumulisizibwa kw’ensi kutuukirizibwa olw’okugattibwa kw’enkola zombi mu nkola ey’okukozesebwa okufaanagana—olunyiriri ku lunyiriri. Bwe bubaka bw’ebikabi ebisatu obuwa amaanyi obubaka bwa bamalayika abasatu. Buno bulukibwa awamu ng’ennyiriri bbiri; olumu olw’omunda ate olulala olw’ebweru. Bamalayika abasatu bakiikirira omulimu gw’abantu ba Katonda, era omulimu gwabwe gufuna amaanyi olw’okutuukirira kw’ebikabi ebisatu. Eky’ebweru ye Buyisiramu n’omulimu gwayo ogw’obunnabbi, ate eky’omunda ye Kristo mu bantu Be—essuubi ly’ekitiibwa. Olw’ensonga eno, Yuda asibibwa ku ndogoyi mu bunnabbi bwa Yakobo obukwata ku bubonero bw’abaana be ekkumi n’ababiri mu nnaku ez’oluvannyuma.
And Jacob called unto his sons, and said, Gather yourselves together, that I may tell you that which shall befall you in the last days. Gather yourselves together, and hear, ye sons of Jacob; and hearken unto Israel your father. … Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee. Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk. Genesis 49:1, 2, 8–12.
Awo Yakobo n'ayita batabani be, n'agamba nti, Mwekuŋŋaanye awamu, ndyoke mbabuulire ebiribatuukako mu nnaku ez'oluvannyuma. Mwekuŋŋaanye awamu, muwulire, mmwe batabani ba Yakobo; muwulirize Isiraeri kitammwe. … Yuda, ggwe oyo baganda bo gwe balitendereza: omukono gwo guliba mu nsingo z'abalabe bo; abaana ba kitaawo balikuvuunamira. Yuda mwana gwa mpologoma: okuva ku muyiggo, mwana wange, olinnyuse: yakutama, yagalamira ng'empologoma, era ng'empologoma enkadde; ani aligizuukusa? Omuggo ogw'obwakabaka teguliva mu Yuda, so n'omuteesi w'amateeka okuva wakati w'ebigere bye, okutuusa Siiro bw'alijja; era gy'ali abantu gye balikuŋŋaanira. Ng'asiba omwana gw'endogoyi ku muzabbibu, n'omwana gw'endogoyi ye ku muzabbibu omulonde; yanyoza ebyambalo bye mu mwenge, n'engoye ze mu musaayi gw'emizabbibu: Amaaso ge galiba gamyufu olw'omwenge, n'amannyo ge galiba malungi olw'amata. Olubereberye 49:1, 2, 8–12.
Christ is the Lion of the tribe of Judah, who washed His clothes in blood, and who is “the choice vine,” that is prophetically bound to the “ass’s colt.” The external message of the three woes is bound to the internal message of the three angels. The first and second angel run parallel to the third angel and the first and second woe must run parallel to the third woe.
Kristo ye Mpologoma ow’omu kika kya Yuda, eyanaaza ebyambalo bye mu musaayi, era ye “omuzabbibu omulonde,” era mu ngeri ey’obunnabbi asibiddwa ku “mwana gw’endogoyi.” Obubaka obw’ebweru obw’ebizibu ebisatu busibiddwa ku bubaka obw’omunda obw’abamalayika abasatu. Malayika ow’olubereberye n’ow’okubiri baddukira wamu ne malayika ow’okusatu, era ekizibu eky’olubereberye n’ekyokubiri biteekwa okuddukira wamu n’ekizibu eky’okusatu.
The Key
Ekisumuluzo
The battle of Nineveh is the “key” that brings the darkness of Islam upon the world when the deadly wound of Roman Catholicism is healed at the soon-coming Sunday law, which is the earthquake of Revelation eleven where the third woe comes suddenly. It comes in the “hour” of the earthquake.
Olutalo lwa Nineve ye “kisumuluzo” ekireeta ekizikiza kya Obusiraamu ku nsi ng’ekiwundu ekitta eky’Obukatoliki bwa Rooma kiwonyezebwa ku mateeka ga Ssande agali kumpi okujja, ge musisi ogw’Okubikkulirwa kkumi na kumu, awajjira ekibonyoobonyo eky’okusatu amangu ago. Kijja mu “ssaawa” ey’omusisi.
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. The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:13, 14.
Awo mu kiseera ekyo ne wabaawo omusisi ogw’amaanyi, ekitundu eky’ekkumi eky’ekibuga ne kigwa, era mu musisi ne mufiiramu abantu emitwalo musanvu: n’abasigalawo ne batya nnyo, ne bagulumiza Katonda ow’omu ggulu. Zziga eryokubiri liyiseewo; era, laba, zziga eryokusatu lijja mangu. Okubikkulirwa 11:13, 14.
The Sunday law initiates the image of the beast testing time for the world, and the battle of Nineveh is the key that identifies the conquering of the sixth kingdom as the whore of Tyre is remembered as she begins to sing her songs in fulfillment of Isaiah twenty-three. The image of the beast test is the test by which a person’s eternal destiny is decided, and it is decided before probation closes. Probation closes for the world when Michaels stands up. The image of the beast testing time for the world of Revelation chapter thirteen, verses twelve and onward is typified in the image of the beast testing time for the United States.
Etteeka ly’Olwokuna litandika ekifaananyi ky’ensolo ng’ekiseera eky’okugezesebwa eri ensi, era olutalo lwa Nineeve kye kisumuluzo ekiraga okuwangulwa kw’obwakabaka obw’omukaaga nga malaaya w’e Ttuulo ajjukirwa bwe atandika okuyimba ennyimba ze mu kutuukiriza Isaaya essuula amakumi abiri mu ssatu. Okugezesebwa kw’ekifaananyi ky’ensolo kwe kugezesebwa omuntu kw’alondebwamu enkomerero ye ey’emirembe gyonna, era kusalibwawo nga ekiseera ky’ekisa tekinnaggwaako. Ekiseera ky’ekisa kigwaako eri ensi nga Mikayiri ayimiriddewo. Ekiseera ky’okugezesebwa kw’ekifaananyi ky’ensolo eri ensi mu Kubikkulirwa essuula ya kkumi na ssatu, olunyiriri olw’ekkumi n’ebiri n’agaddako, kiragibwa mu kifaananyi mu kiseera ky’okugezesebwa kw’ekifaananyi ky’ensolo eri Amerika.
“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.
“Amerika, ensi ey’eddembe ly’eddiini, bwe kiryegatta n’Obwapapa mu kuwuwaliza omuntu ku by’omwoyo n’okumuwaliriza okuwa ekitiibwa ssabbiiti ey’obulimba, abantu ab’omu nsi zonna ez’oku nsi yonna balikulemberwa okugoberera ekyokulabirako kyakyo.” Testimonies, volume 6, 18.
The image of the beast testing time in the United States separates and seals the one hundred and forty-four thousand of Revelation seven, and the image of the beast testing time for the world seals the great multitude of Revelation seven.
Ekifaananyi ky’ensolo mu kiseera ky’okukemebwa mu United States kyawula era ne kiteeka akabonero ku bantu obukumi kikumi mu enkumi amakumi ana mu nnya ab’Okubikkulirwa musanvu, era ekifaananyi ky’ensolo mu kiseera ky’okukemebwa eri ensi yonna kiteeka akabonero ku kibiina ekinene eky’Okubikkulirwa musanvu.
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
“Amawanga amalala ganaagoberera ekyokulabirako kya Amerika. Newakubadde nga ye yeekulembera, naye ekizibu kye kimu kirijja ku bantu baffe mu bitundu byonna eby’ensi.” Testimonies, volume 6, 395.
The key represented by the battle of Nineveh marks the beginning of the image testing time for the world, while it also marks the end of the image testing time for the United States. A key represented by the battle of Nineveh opens the bottomless pit that brings the flood of Islam, represented as locusts in the world. That key at the end of the midnight cry is typified by a key that opens the very same pit in the United States at the beginning of the midnight cry.
Ekisumuluzo ekikiikirizibwa olutalo lwa Nineve kiraga okutandika kw’ebiseera eby’okugezesebwa kw’ekifaananyi eri ensi, ate era ne kiraga n’enkomerero y’ebiseera eby’okugezesebwa kw’ekifaananyi eri Amerika. Ekisumuluzo ekikiikirizibwa olutalo lwa Nineve kiggulawo obunnya obutalina bottomless pit obuleeta amataba g’Obusiraamu, obukiikirizibwa ng’enzige mu nsi. Ekisumuluzo ekyo ku nkomerero y’okukaaba okw’ekiro ekya ttumbi kikiikirizibwa ekisumuluzo ekiggulawo obunnya obwo bwennyini mu Amerika ku ntandikwa y’okukaaba okw’ekiro ekya ttumbi.
The key in the United States is represented in Leviticus twenty-three as the feast of trumpets, when the ass is loosed at the beginning of the proclamation of the midnight cry. That key is turned when the fireballs of Nashville arrive. The feast of trumpets, and the attack upon Nashville when Islam is loosed, typifies the battle of Nineveh at the Sunday law.
Ekisumuluzo ekikulu mu United States kikiikirira mu Eby’Abaleevi essuula ey’amakumi abiri mu ssatu ng’embaga y’amakondeere, endogoyi bwesumululwa ku lubereberye lw’okulangirira okukaaba okw’ekiro wakati. Ekisumuluzo ekyo kyuusibwa ng’emipiira gy’omuliro egya Nashville gituuka. Embaga y’amakondeere, n’okulumbibwa kwa Nashville nga Obusiraamu busumululwa, kikiikirira olutalo lwa Nineve ku Sunday law.
The Sunday law is the end of the proclamation of the “midnight” cry, for the cry then changes to the “loud” cry, and the beginning of that period must of prophetic necessity illustrate the end. In the first woe Islam was to torment the armies of Rome, which typify the United States, for one hundred and fifty years. The key (the battle of Nineveh) marks the beginning of the proclamation of the midnight cry, as does the feast of trumpets. In Leviticus twenty-three there is fifteen days between the feast of trumpets and Pentecost, which is also the feast of Tabernacles. Those fifteen days during the image of the beast testing time in the United States correspond to the one hundred and fifty years of torment in the first woe. Fifteen is a tithe of one hundred and fifty.
Eteeka ly’Olwokubiriza ku Ssande ye nkomerero y’okulangirira okukaaba okw’“ettumbi” erya wakati mu kiro, kubanga olwo okukaaba okwo kukyuka ne kuba okukaaba “okw’amaanyi,” era okutandika kw’ekiseera ekyo kulina, olw’obwetaavu bw’obunnabbi, okulaga enkomerero yaakyo. Mu kabi akasooka Obusiraamu bwali bwa kubonyaabonya eggye lya Rooma, erifaananyiriza ku Amerika, okumala emyaka kikumi mu ataano. Ebisumuluzo (olutalo lw’e Nineeve) biraga okutandika kw’okulangirira okukaaba okw’ettumbi erya wakati mu kiro, nga n’embaga ey’amakondeere bw’ekola. Mu Ebyabaleevi abiri mu ssatu mulimu ennaku kkumi na ttaano wakati w’embaga ey’amakondeere ne Pentekoote, era eno nayo y’embaga ey’Ensiisira. Ennaku ezo kkumi na ttaano mu kiseera eky’okugezesa ekifaananyi ky’ensolo mu Amerika zikwatagana n’emyaka kikumi mu ataano egy’okubonyaabonyezebwa mu kabi akasooka. Kkumi na ttaano kitundu kya kkumi kya kikumi mu ataano.
Those fifteen days (one hundred and fifty years) end when the three hundred and ninety-one years and fifteen days begin. Since October 22, 1844 prophetic time is no longer applicable, so the one hundred and fifty years of torment are a symbol of Leviticus twenty-three’s fifteen days that begin with the feast of trumpets, followed five days later by the ascension of the ensign, followed five days later by the judgment of the Day of Atonement, followed by five days to the Pentecostal outpouring.
Ennaku ezo kkumi n’etaano (emyaka kikumi mu ataano) zikoma awo emyaka ebisatu mu kyenda mu gumu n’ennaku kkumi n’etaano we zitandikira. Okuva nga October 22, 1844, obudde obw’obunnabbi tebukyakkola, n’olwekyo emyaka kikumi mu ataano egy’okubonaabona kabonero ka nnaku kkumi n’etaano ez’omu Ebyabaleevi abiri mu ssatu, ezitandikira ku mbaga y’amakondeere, oluvannyuma lw’ennaku ttaano ne wabaawo okulinnya kw’akabonero, oluvannyuma lw’ennaku ttaano ne wabaawo omusango ogw’Olunaku olw’Okutangirirako, oluvannyuma ne wayitawo ennaku ttaano okutuuka ku kufukibwa okw’Olunaku lwa Pentekoote.
There the “hour, and a day, and a month, and a year, for to slay the third part of men” begins. The “hour” is the hour of the great earthquake, which is the Sunday law. The “day” is the day of the Lord’s recompense as the Laodicean Seventh-day Adventist church is spewed out of the mouth of the Lord.
Awo we “ssaawa, n’olunaku, n’omwezi, n’omwaka, okulagira okutta ekitundu eky’okusatu eky’abantu” we bitandikira. “Ssaawa” ye ssaawa ey’okukungula kw’ensi okunene, kwe kugamba etteeka lya Sande. “Olunaku” lwe lunaku olw’okuwalanira kwa Mukama ng’ekkanisa ya Balokole b’Olunaku olw’Omusanvu ey’Abalaodikiya efuuyibwa okuva mu kamwa ka Mukama.
For they are a nation void of counsel, neither is there any understanding in them. O that they were wise, that they understood this, that they would consider their latter end! How should one chase a thousand, and two put ten thousand to flight, except their Rock had sold them, and the Lord had shut them up? For their rock is not as our Rock, even our enemies themselves being judges. For their vine is of the vine of Sodom, and of the fields of Gomorrah: their grapes are grapes of gall, their clusters are bitter: Their wine is the poison of dragons, and the cruel venom of asps. Is not this laid up in store with me, and sealed up among my treasures? To me belongeth vengeance, and recompense; their foot shall slide in due time: for the day of their calamity is at hand, and the things that shall come upon them make haste. For the Lord shall judge his people, and repent himself for his servants, when he seeth that their power is gone, and there is none shut up, or left. And he shall say, Where are their gods, their rock in whom they trusted. Deuteronomy 32:28–37.
Kubanga bo ggwanga eritalina magezi ga kuteesa, so tewali kutegeera mu bo. Singa baalina amagezi, singa baategeera kino, singa balowooza ku nkomerero yaabwe! Omu ayinza atya okugoba olukumi, era babiri okudduka n’emitwalo kkumi, okuggyako ng’Olwazi lwaabwe lubatunze, era Mukama ng’abagadde? Kubanga olwazi lwabwe si nga Olwazi lwaffe, abalabe baffe bennyini nga be bajulirwa. Kubanga omuzabbibu gwabwe gwa mu muzabbibu gwa Sodomu, era gwa mu nnimiro za Ggomola: ezabbibu zaabwe zabba za mususa, ebibala byabwe bikawa: Omwenge gwabwe butwa bwa misota, era butwa bwa njoka obukambwe. Kino tekiteresezza wamu nange, nga kisibiddwa akabonero mu by’obugagga byange? Okuwalana eggwanga n’okusasula bya nze; ekigere kyabwe kiriseerera mu kiseera ekigereke: kubanga olunaku olw’akabi kaabwe luli kumpi, era ebigenda okubatuukako byanguwa. Kubanga Mukama alisalira abantu be omusango, era alyenenya olw’abaweereza be, bw’aliraba ng’amaanyi gaabwe gaggwaawo, era nga tewali asibiddwa oba eyasigalawo. Era aliyogera nti, Bali wa bakatonda baabwe, olwazi lwe baesiga. Ekyamateeka Olwokubiri 32:28–37.
The “hour” of the earthquake is the “day of their calamity.” It is the judgment of those in Adventism that have not an understanding of the knowledge that is increased in the latter days. They have chosen a counterfeit rock to build their house upon, and in reality, their rock was sand.
“Ekiseera” eky’okukankana kw’ensi ye “lunaku olw’obuyinike bwabwe.” Gwe musango gw’abo abali mu Adventism abatannaba na kutegeera kw’obumanyirivu obwongezebwa mu nnaku ez’oluvannyuma. Beerobozezza ejjinja ery’obulimba okuzimbako ennyumba yaabwe, naye mu mazima, ejjinja lyabwe lyali musenyu.
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
“Okulabula kuzze: Tewali kkirizibwa kuyingizibwa kyonna ekinaakankanya omusingi gw’okukkiriza kwe tubaddeko nga tuzimba okuva ddala obubaka bwe bwajja mu 1842, 1843, ne 1844. Nnali mu bubaka buno, era okuva olwo mbadde nnyimiridde mu maaso g’ensi, nga ndi mwesigwa eri ekitangaala Katonda kye yatuwa. Tetugenderera kuggyako bigere byaffe ku mutendera kwe byateekebwa bwe twanoonyanga Mukama buli lunaku n’okusaba okw’amazima, nga tunoonya ekitangaala. Mulowooza nti nnandyagadde okusuula ekitangaala Katonda kye yampa? Kinaabanga ng’Olwazi olw’Ebiro byonna. Kibadde kinŋŋamba okuva lwe kyampa.” Review and Herald, April 14, 1903.
The “month” represents the first month.
“Omwezi” gukiikirira omwezi ogusooka.
Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. And the floors shall be full of wheat, and the fats shall overflow with wine and oil. And I will restore to you the years that the locust hath eaten, the cankerworm, and the caterpiller, and the palmerworm, my great army which I sent among you. And ye shall eat in plenty, and be satisfied, and praise the name of the Lord your God, that hath dealt wondrously with you: and my people shall never be ashamed. And ye shall know that I am in the midst of Israel, and that I am the Lord your God, and none else: and my people shall never be ashamed. Joel 2:23–27.
Kale musanyuke, mmwe abaana ba Sayuuni, musanyukire mu Mukama Katonda wammwe; kubanga yabawa enkuba ey’olubereberye mu kigero ekituufu, era alibatonnyesereza enkuba, enkuba ey’olubereberye n’enkuba ey’oluvannyuma mu mwezi ogusooka. Era ebisenge eby’okuwuulirangamu eŋŋaano birijjula eŋŋaano, n’ebyoto birisukkuuma omwenge n’amafuta. Era ndibazzizaawo emyaka enzige gye zaalya, ekiwuggwe, n’olususu, ne kabenje, eggye lyange eddene lye natuma mu mmwe. Era mulirya ebingi ne mukkuta, ne mutendereza erinnya lya Mukama Katonda wammwe, eyabakolera eby’ekitalo; era abantu bange tebalikwatibwa nsonyi emirembe gyonna. Era mulimanya nga nze ndi wakati mu Isirayiri, era nga nze Mukama Katonda wammwe, so tewali mulala yenna; era abantu bange tebalikwatibwa nsonyi emirembe gyonna. Yoeri 2:23–27.
The “hour” of the Sunday law, Islam of the third woe unexpectedly strikes, and Laodicean Adventism is ashamed as they have trusted in the rock of the serpent. At that time, in the first month, the latter rain is poured out upon a purified people. At that point the United States is killed, after the torment from Nashville onward. The torment that is the destruction of the cities begins, and at the hour of the Sunday law the United States ends (is killed) as the sixth kingdom of Bible prophecy, ushering in the image of the beast testing time for the world that ends when the eighth kingdom comes to its end, with none to help (is killed).
“Essaawa” ery’etteeka lya Ssabbiiti, Obusiraamu obw’akabi ak’okusatu bukuba mu buryo obutasuubirwa, era Obwadiventi bwa Lawodikiya buswala kubanga bwesiga olubbaale lw’omusota. Mu biro ebyo, mu mwezi ogusooka, enkuba ey’oluvannyuma efukibwa ku bantu abatukuziddwa. Mu kiseera ekyo Amerika ettibwa, oluvannyuma lw’okubonyaabonyezebwa okuva e Nashville n’okweyongerayo. Okubonyaabonyezebwa okwo kwe kuzikirizibwa kw’ebibuga kutandika, era mu ssaawa y’etteeka lya Ssabbiiti Amerika ekomaawo (ettibwa) ng’obwakabaka obw’omukaaga obw’obunnabbi bwa Bayibuli, ng’ereeta ekiseera eky’okugezesebwa kw’ekifaananyi ky’ensolo eri ensi, ekiggwaawo ng’obwakabaka obw’omunaana butuuka ku nkomerero yaabwo, nga tewali wa kubuyamba (buttibwa).
The Euphrates
Fulaati
The Euphrates River is symbolically associated with Islam, and Euphrates means, “fruitful, or to break forth.” In the second woe the four winds that are bound at the Euphrates are loosed.
Omugga Fulaati gulagibwa mu ngeri ey’ekyokulabirako ne Obusiraamu, era Fulaati kitegeeza nti, “ebala, oba kubwatuka.” Mu kabi akookubiri empewo ennya ezisibiddwa ku Fulaati ziteebwa.
And the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God, Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:13–15.
Awo malayika ow’omukaaga n’afuuwa, ne mpulira eddoboozi okuva mu mayembe ana ag’ekyoto eky’ezaabu ekiri mu maaso ga Katonda, nga ligamba malayika ow’omukaaga eyalina ekkondeere nti, “Sumulula bamalayika abana abasibiddwa ku mugga omunene Fulaati.” Awo bamalayika abana ne basumululwa, abaategekebwa olw’essaawa, n’olunaku, n’omwezi, n’omwaka, okutta ekitundu eky’okusatu eky’abantu. Okubikkulirwa 9:13–15.
The Euphrates represented the eastern border of the Promised Land, and Islam is the “children of the east” in prophecy. Their prophetic characteristic is that they are restrained and released, beginning with Hagar being restrained by Sarah.
Fulaati yali ekiikirira ensalo ey’ebuvanjuba ey’Ensi ey’Okusuubizibwa, era Obusiraamu bwe “baana b’ebuvanjuba” mu bunnabbi. Engeri yaabwe ey’obunnabbi kwe kuba nga baziyizibwa ne bateebwa, nga kitandika ne Kaagaali okuyingizibwa ku mugozi ne Saala.
And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac: and I will establish my covenant with him for an everlasting covenant, and with his seed after him. And as for Ishmael, I have heard thee: Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation. Genesis 17:19, 20.
Awo Katonda n’agamba nti, Saala mukazi wo alikuzaalira ddala omwana ow’obulenzi; naawe olimutuuma erinnya lye Isaaka: era ndinyweza endagaano yange naye okuba endagaano ey’emirembe gyonna, era n’ezzadde lye oluvannyuma lwe. Era ku bikwata ku Isimaeri, nkulidde: laba, mmuwa omukisa, era ndimufuula omugimu, era ndimwaza nnyo nnyo; alizaala abakungu kkumi na babiri, era ndimufuula eggwanga eddene. Olubereberye 17:19, 20.
Ishmael was made to be fruitful, and the Euphrates means fruitful. At the conclusion of the prophecy of one hundred and fifty years of the torment of the first woe, the prophecy of an hour, a day, a month and a year began when Islam was released to slay a third part of men. At the Sunday law the sixth kingdom of Bible prophecy is slain, and it is a third part of modern Rome. Islam had been restrained on August 11, 1840, at the empowerment of the first angel’s message, and it was released at the empowerment of the third angel’s message on 9/11.
Isimaeri yakolebwa okuba ey’ebibala bingi, era Fulaati kitegeeza ey’ebibala. Ku nkomerero y’obunnabbi obw’emyaka kikumi mu ataano obw’okubonyaabonyezebwa okw’obuyinike obusooka, obunnabbi obw’essaawa emu, olunaku lumu, omwezi gumu n’omwaka gumu bwatandika obusiraamu bwe bwasumululwa okutta ekitundu eky’okusatu eky’abantu. Ku Sunday law obwakabaka obw’omukaaga obw’obunnabbi bwa Bayibuli buttibwa, era bwe kitundu eky’okusatu ekya Rooma ey’omulembe guno. Obusiraamu bwali bukugirwa nga August 11, 1840, mu kussibwamu amaanyi kw’obubaka bwa malayika ow’olubereberye, era ne busumululwa mu kussibwamu amaanyi kw’obubaka bwa malayika ow’okusatu nga 9/11.
On 9/11, the sealing of the one hundred and forty-four thousand began as the judgment of the dead ended, and the judgment of the living began. When Islam of the third woe was released on 9/11 it was immediately restrained during the sealing time.
Nga 9/11, okuteekebwako akabonero kw’abo akakumi n’obukumi amakumi ana mu enkumi nnya n’atandikawo ng’omusango gw’abafu guwedde, era omusango gw’abalamu ne gutandika. Obusiraamu obw’akabi ak’okusatu bwe bwateebwa ku 9/11 bwakkakkanyizibwa mangu ago mu kiseera eky’okuteekebwako akabonero.
“This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Okwolesebwa kuno kwawaebwa mu mwaka 1847, mu kiseera bwe waaliwo ab'oluganda Abadiventi batono nnyo abaakwata ssabbiiti; era ku abo, waaliwo batono nnyo abaali balowooza nti okugikwata kwa mugaso nnyo okutuuka okussaawo enjawulo wakati w’abantu ba Katonda n’abatakkiriza. Kaakano okutuukirira kw’okwolesebwa okwo kutandise okulabika. ‘Entandikwa y’ekiseera ekyo eky’okulabiramu ennaku,’ ekyayogerwako wano, tekyogera ku kiseera ebibonerezo lwe biritandika okufukibwa, wabula ku kiseera ekimpi ennyo nga tebinnafukibwa, nga Kristo ali mu watukuvu. Mu kiseera ekyo, omulimu gw’obulokozi bwe gunaaba gunaatera okuggwaako, ennaku zirijja ku nsi, era amawanga galisunguwala, naye nga geekwatawa okukomya obutaziyiza mulimu gwa malayika ow’okusatu. Mu kiseera ekyo ‘enkuba ey’oluvannyuma,’ oba okuzza obuggya okuva mu maaso ga Mukama, erijja, okuwa amaanyi eri eddoboozi ery’amaanyi erya malayika ow’okusatu, n’okuteekateeka abatukuvu okuyimirira mu kiseera ebibonerezo omusanvu eby’enkomerero lwe birifukibwa.” Early Writings, 85.
The “short period” of time leading to the close of probation is the period “Christ is in the sanctuary” “closing” the “work of salvation.”
“Ekiseera ekimpi” ekikulembera okuggala kw’ekiseera ky’ekisa kye kiseera “Kristo ali mu watukuvu” ng’a “maliriza” “omulimu gw’obulokozi.”
“In the typical system, which was a shadow of the sacrifice and priesthood of Christ, the cleansing of the sanctuary was the last service performed by the high priest in the yearly round of ministration. It was the closing work of the atonement—a removal or putting away of sin from Israel. It prefigured the closing work in the ministration of our High Priest in heaven, in the removal or blotting out of the sins of His people, which are registered in the heavenly records. This service involves a work of investigation, a work of judgment; and it immediately precedes the coming of Christ in the clouds of heaven with power and great glory; for when He comes, every case has been decided. Says Jesus: ‘My reward is with Me, to give every man according as his work shall be.’ Revelation 22:12. It is this work of judgment, immediately preceding the second advent, that is announced in the first angel’s message of Revelation 14:7: ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” The Great Controversy, 352.
“Mu nkola ey’obufaananyi, eyali ekisiikirize eky’ekiweebwayo n’obwakabona bwa Kristo, okulongoosebwa kw’awatukuvu gwe gwali omukolo ogw’enkomerero ogwakolebwanga kabona asinga obukulu mu mirimu gy’okuweereza egy’omwaka. Gwali mulimu ogw’enkomerero ogw’okutangirira—okuggyawo oba okuteekawo wala ekibi okuva mu Isiraeri. Gwali gulaga nga bwe gubeera omulimu ogw’enkomerero mu kuweereza kwa Kabona waffe Asinga Obukulu mu ggulu, mu kuggyawo oba okusangulawo ebibi by’abantu Be, ebyawandiikibwa mu bitabo eby’omu ggulu. Okuweereza kuno kuzingiramu omulimu ogw’okunoonyereza, omulimu ogw’omusango; era kugoberera mangu okujja kwa Kristo ku bire by’omu ggulu n’obuyinza n’ekitiibwa ekinene; kubanga bw’alijja, buli nsonga eneeba yamaze okusalibwako. Yesu agamba nti: ‘Empeera yange eri wamu Nange, okusasula buli muntu nga omulimu gwe bwe guli.’ Okubikkulirwa 22:12. Guno gwe mulimu gw’omusango, ogukulembera amangu ddala okujja okw’okubiri, ogulangirirwa mu bubaka bwa malayika ow’olubereberye obw’omu Okubikkulirwa 14:7 nti: ‘Mutye Katonda, mumuwe ekitiibwa; kubanga ekiseera eky’omusango gwe kituuse.’” The Great Controversy, 352.
The “blotting out of the sins of His people” occurs during the judgment of the living.
“Okusangulwawo kw’ebibi by’abantu Be” kubaawo mu kiseera eky’omusango gw’abalamu.
Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. Acts 3:19–21.
Kale mweenenye, mukyuke, ebibi byammwe bisangulibwe, ebiro eby’okuwummuza bwe birijja okuva mu maaso ga Mukama; era alituma Yesu Kristo, eyababuulirwa edda: gwe eggulu liteekwa okusemberera okutuusa ku biro eby’okuzzibwawo kw’ebintu byonna, Katonda bye yayogera mu kamwa k’abannabbi be bonna abatukuvu okuva ku lubereberye lw’ensi. Ebikolwa by’Abatume 3:19–21.
In order to repent, one must be living, and the repentance that Peter is here referring to in its perfect sense takes place when the “refreshing shall come.” The rest and the refreshing are the latter rain, which began when the mighty angel of Revelation eighteen descended to lighten the earth with His glory. That mighty angel was also the first angel of August 11, 1840 that descended when Islam was restrained, and that angel was “no less a personage than Jesus Christ.” The “refreshing” and “the times of restitution of all things” begins with Islam being loosed to anger the nations, and then restrained while the one hundred and forty-four thousand are sealed. 9/11 marks the times of the refreshing and rest, which is the latter rain, and it marks the period of the “restitution of all things.” What is restored in the church, which since the rebellion of 1863 has been the church militant, but will become the church triumphant is the sealing time of the one hundred and forty-four thousand.
Okusobola okwenenya, omuntu ateekwa okuba mulamu; era okwenenya Petero kw’ayogerako wano mu makulu gaakwo agatuukiridde kubaawo mu kiseera “eky’okuwummuzibwa lwe kirijja.” Okuwummula n’okuwummuzibwa gwe musulo ogw’enkomerero, ogwatandika malayika ow’amaanyi ow’omu Kubikkulirwa ekkumi mu munaana bwe yasserengeta okwakiza ensi ekitiibwa Kye. Malayika oyo ow’amaanyi era ye malayika ow’olubereberye ow’August 11, 1840 eyasserengeta Islam bwe yanyagibwako amaanyi, era malayika oyo yali “si muntu mulala yenna wabula Yesu Kristo.” “Okuwummuzibwa” n’“ebiseera eby’okuzzibwawo eby’ebintu byonna” bitandika Islam bwe esumululwa okusunguwaza amawanga, ne oluvannyuma ne enyigirizibwa nga emitwalo kikumi mu ana mu enkumi nnya bakekebwa akabonero. 9/11 ke kalamaga ebiseera eby’okuwummuzibwa n’okuwummula, gwe musulo ogw’enkomerero, era kalamaga ekiseera eky’“okuzzibwawo kw’ebintu byonna.” Ekizzibwawo mu kkanisa, okuva ku bujeemu bwa 1863 ebadde kkanisa eri mu lutalo, naye ejja kufuuka kkanisa ewangudde, kye kiseera eky’okutekebwako akabonero kw’abo emitwalo kikumi mu ana mu enkumi nnya.
The church militant is a mixture of wheat and tares, and the church triumphant is the first fruit wheat offering of Pentecost. 9/11 was the first time Balaam struck the ass, and Balaam (the United States) began a worldwide war on terrorism immediately after the surprise attack. Balaam’s ass represents the three woes that make up the third woe, and which run parallel to the three angel’s messages. The three woes are therefore prophetically governed by the three steps of the three angels. For this reason, the second time Balaam strikes the ass it is a doubling, as is always the case in the second step. Between the two vineyards of the ancient literal and the modern spiritual glorious land Islam struck Israel on October 7, 2023, and there was immediately a restraint placed upon Gaza, and then Islam will strike Nashville.
Ekkanisa erirwanagana muggulu mulimu okutabikana kw’eŋŋaano n’omuddo, era ekkanisa ewangudde kye kiweebwayo eky’ebibala ebisooka eky’eŋŋaano kya Pentekoote. 9/11 gwe gwali omulundi ogusooka Balamu lwe yakuba endogoyi, era Balamu (Amerika) n’atandika amangu ago olutalo olw’ensi yonna ku butujju oluvannyuma lw’okulumba okw’ekibwatukira. Endogoyi ya Balamu ekiikirira obuzibu obusatu obukola obuzibu obw’okusatu, era obudduka mu ngeri ey’enkanya n’obubaka bw’abamalayika abasatu. N’olwekyo obuzibu obusatu bufugibwa mu bwa nnabbi n’emitendera esatu egy’obubaka bw’abamalayika abasatu. Olw’ensonga eno, omulundi ogw’okubiri Balamu lw’akuba endogoyi, kuba kweyongeramu emirundi ebiri, nga bwe kiba bulijjo mu mutendera ogw’okubiri. Wakati w’ensuku z’emizabbibu ebbiri ez’ensi ey’ekitiibwa ey’edda ey’omubiri n’ey’omulembe guno ey’omwoyo, Obusiraamu bwalumba Isiraeri nga 7 October 2023, era amangu ago ne wateekebwawo okuziyiza ku Gaza, oluvannyuma Obusiraamu ne bulumba Nashville.
The Nashville strike is the second of the two surprise attacks that in Balaam’s testimony occurs between the vineyards. Nashville marks the prophetic waymark when the message of the midnight cry joins the second angel. The midnight cry message begins when Christ’s two disciples, (representing the second angel’s message) loose the ass at the beginning of the triumphal entry. That procession ultimately leads to the cross, which represents the earthquake of the soon-coming Sunday law where the whore Rome overcomes the sixth kingdom of Bible prophecy after her being forgotten for the history of the United States.
Okukuba kwa Nashville kwe kwa kubiri ku kulumba okw’amagezi tekyasuubirwa mu bibiri ebyo ebiri mu bujulirwa bwa Balaamu ebigendaawo wakati mu nnimiro z’emizabbibu. Nashville eraga akabonero k’ekkubo ak’obunnabbi ng’obubaka bw’okukaaba okw’omu ttumbi bwe bwegatta ku malayika ow’okubiri. Obubaka bw’okukaaba okw’omu ttumbi butandika Kristo bwe alatuma abayigirizwa be ababiri, (abakiikirira obubaka bwa malayika ow’okubiri) okusumulula endogoyi ku ntandikwa y’okuyingira okw’ekitiibwa. Olugendo olwo olw’omukolo ku nkomerero lutuuka ku musaalaba, ogukiikirira okukankana kw’ensi okw’etteeka lya Ssande eriri kumpi okujja, omukazi omwenzi Rooma lw’awangula obwakabaka obw’omukaaga obw’obunnabbi bwa Bayibuli oluvannyuma lw’okwerabirwa kwe mu byafaayo bya Amerika.
When the whore begins to sing her songs at the Sunday law the battle of Nineveh will have been repeated and the key will have been turned that marks the opening of the image of the beast testing time in the world. The battle of Nineveh is the ending of the midnight cry proclamation, which then turns into the loud cry of the third angel. The beginning of that period, which is marked by the surprise attack upon Nashville will also have been typified by the battle of Nineveh, for Jesus, as Alpha and Omega, always illustrates the end with the beginning. The Nashville attack will of prophetic necessity contain the elements of a victory of Rome over Persia that allows Islam to fill the earth with darkness. Donald Trump is the symbol of the image of Rome, so he will prevail in the battle of Nineveh associated with the Nashville strike, but his strength to resist the flood of Islam will have been depleted.
Malayika bw’atandika okuyimba ennyimba ze ku mateeka ga Ssande, olutalo lw’e Nineeve luliba luddiddwamu, era ekisumuluzo kiriba kikyusiddwa ekiraga okuggulwawo kw’ekifaananyi ky’ensolo, ekiseera eky’okugezesebwamu mu nsi. Olutalo lw’e Nineeve lwe nkomerero y’okulangirira okw’Okukaaba kw’Ekiro ekya wakati, olwo ne kukyuka ne kufuuka Okukaaba Okunene okw’omumalayika ow’okusatu. Entandikwa y’ekiseera ekyo, ekirambikiddwa n’olutalo olw’ekyewuunyo ku Nashville, nayo eriba yalagibwa dda mu kifaananyi olw’olutalo lw’e Nineeve; kubanga Yesu, nga ye Alufa ne Omega, bulijjo alaga enkomerero ng’akozesa entandikwa. Olutalo ku Nashville, olw’obwetaavu bw’obunnabbi, luliba lulimu ebintu ebiraga obuwanguzi bwa Rooma ku Buperusi obukkiriza Obusiraamu okujjuliza ensi ekizikiza. Donald Trump kye kabonero k’ekifaananyi kya Rooma, n’olwekyo alisinga mu lutalo lw’e Nineeve olukwatagana n’olutalo ku Nashville, naye amaanyi ge ag’okuziyiza amataba g’Obusiraamu galiba gakendeeredde.
The battle that Ronald Reagan succeeded in winning in 1989 was a cold war that had began at the end of the Second World War. Trump’s cold war is the battle of Panium, and it leads to the Third World War at the Sunday law, which has been typified by the battle of Actium and also the battle of Nineveh. Trump’s cold war, represented by the battle of Panium leads to the bringing down of the “wall” of separation of church and state in the Constitution, as typified by the bringing down of the Berlin “wall” in 1989.
Olutalo Ronald Reagan gwe yasobola okuwangula mu 1989 lwali lutalo olw’obunnyogovu olwatandika ku nkomerero y’Olutalo lw’Ensi Yonna olw’Okubiri. Olutalo lwa Trump olw’obunnyogovu lwe lutalo lwa Panium, era lukulembera eri Olutalo lw’Ensi Yonna olw’Okusatu ku Sunday law, era kino kyakubibwa ekifaananyi n’olutalo lwa Actium era n’olutalo lwa Nineveh. Olutalo lwa Trump olw’obunnyogovu, olukiikirirwa olutalo lwa Panium, lukulembera eri okuggyibwawo kwa “ekisenge” ekyawula ekkanisa n’eggwanga mu Ssemateeka, nga bwe kyakubibwa ekifaananyi n’okuggyibwawo kw’“ekisenge” kya Berlin mu 1989.
Nashville represents the point where the ass of Balaam crushes Balaam's foot against the wall, thus identifying a crippling at the wall. The period of the midnight cry begins with an event that crashes into the wall of separation in the Constitution, thus marking the beginning of the setting up of the image of the beast (the combination of church and state) with a waymark that typifies the tearing down of the wall of separation at the ending of the setting up of the image of the beast. Donald Trump will prophetically speak with an executive order that typifies the speaking at the Sunday law, as typified with the Alien and Sedition Acts of 1798. He will there defeat the globalists of the Democratic party and their counterparts of the RINO globalists of the Republican party. His victory over the enemies typified by Persia in the battle of Nineveh, will leave both sides of the political war sapped of the strength necessary to resist the locusts of Islam that will spread over the land. The crushed foot of Trump is the wall at the beginning of the midnight cry proclamation that leads to the wall at the ending.
Nashville ekiikirira ekifo endogoyi ya Balaamu we yanyigiriza ekigere kya Balaamu ku bbugwe, bwe kityo n’eraga okwonooneka okw’ekigere ku bbugwe. Ekiseera eky’okukaaba kw’ekiro ekya wakati kitandika n’ekintu ekikubagana n’olukomera olw’okwawula oluli mu Ssemateeka, bwe kityo ne kiteeka akabonero ku kutandika okw’okusimbawo ekifaananyi ky’ensolo (okwegatta kw’ekkanisa n’eggwanga) n’akabonero ak’olugendo akagerageranya n’okumenyawo olukomera olw’okwawula ku nkomerero y’okusimbawo ekifaananyi ky’ensolo. Donald Trump alayogera mu ngeri ey’obunnabbi n’ekiragiro ekifulumizibwa n’obuyinza bwa pulezidenti ekigerageranyizibwa n’okwogera ku tteeka lya Ssande, nga bwe kyagerageranyizibwa n’Amateeka agakwata ku Bannaggwanga n’Ag’obujeemu aga 1798. Eyo gy’alivuunikira abagoberezzi b’enkola y’ensi yonna ab’omu kibiina kya Democratic n’abo abafaanana nabo ab’abagoberezzi b’enkola y’ensi yonna aba RINO ab’omu kibiina kya Republican. Obuwanguzi bwe ku balabe abakikirizibwa Buperusi mu lutalo lw’e Nineveh, bulireka enjuyi zombi ez’olutalo lw’ebyobufuzi nga ziweddeeko amaanyi ageetaagisa okuziyiza enzige z’Obusiraamu ezirisaasaanira ensi. Ekigere kya Trump ekyanyigirizibwa ye bbugwe ku ntandikwa y’okulangirira okw’okukaaba kw’ekiro ekya wakati okuleeta ku bbugwe ku nkomerero.
We will continue this consideration of the three woes in the next article.
Tujja kweyongera ku kulowooza kuno ku bibonyaobonyo ebisatu mu kiwandiiko ekiddako.