Sister White addresses several times that the passage in Isaiah which Jesus read in the synagogue at Nazareth, not only announced His work, but typified our work. The perfect fulfillment of that anointed work is accomplished by those who make up the ensign of the one hundred and forty-four thousand.
Mwannyina White ayogera emirundi egiwerako nti ekitundu kiri mu Isaaya Yesu kye yasomera mu kkuŋŋaaniro e Nazaleesi, tekyalangirira mulimu Gwe gwokka, wabula era kyali kifaananyi eky’omulimu gwaffe. Okutuukirira okutuukiridde okw’omulimu ogwo ogwafukibwako amafuta kukolebwa abo abakola ebbendera ey’abo kikumi mu amakumi ana mu enkumi nnya.
The spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them. Isaiah 61:1–7.
Omwoyo gwa Mukama Katonda guli ku nze; kubanga Mukama yanfukako amafuta okubuulira abawombeefu amawulire amalungi; antumye okusiba ebiwundu by’abamenyese omutima, okulangirira eddembe eri abasibe, n’okuggulirwa ekkomera eri abo abasibiddwa; Okulangirira omwaka gwa Mukama ogw’ekkisa, n’olunaku olw’okuwalana eggwanga lwa Katonda waffe; okusanyusa bonna abakungubaga; Okuteerawo eri abo abakungubagira mu Sayuuni, okubawa obulungi mu kifo ky’evvu, amafuta ag’essanyu mu kifo ky’okukungubaga, ekyambalo eky’okutendereza mu kifo ky’omwoyo ogw’obuzito; balyoke bayitibwe emiti egy’obutuukirivu, okusimbibwa kwa Mukama, alyoke agulumizibwe. Era balizimba ebifo eby’edda ebyayonooneka, baliyimusa amatongo agasooka, era baliddaabiriza ebibuga ebyayonooneka, amatongo ag’emirembe mingi. Era bannaggwanga balyimirira ne baliisa ebisibo byammwe, ne batabani b’abagenyi baliba abalimi bammwe n’abakuumi b’ensuku zammwe ez’emizabbibu. Naye mmwe muliyitibwa Bakabona ba Mukama: abantu balibayita Abaweereza ba Katonda waffe: mulirya obugagga bw’amawanga, era mu kitiibwa kyabwe mwe muneenyumirizanga. Mu kifo ky’ensonyi zammwe mulifuna emirundi ebiri; era mu kifo ky’okuswala balisanyukira omugabo gwabwe: kyebaliva bafuna omugabo emirundi ebiri mu nsi yaabwe: essanyu eritaggwaawo lilibabeerako. Isaaya 61:1–7.
In the previous article we began to identify the “hour, month, day and year” that made up the time prophecy of three hundred and ninety-one years and fifteen days. Time is no longer, so the four expressions of time must be applied symbolically in the latter days, when the prophetic characteristics of the first and second woes are repeated in the third woe. The “year” is “the acceptable year of the Lord,” and it is also “the day of vengeance of our God.”
Mu ekiwandiiko ekyayita twatandika okulaga “essaawa, omwezi, olunaku n’omwaka” ebyakola obunnabbi bw’ebiro obw’emyaka ebisatu mu kyenda mu gumu n’ennaku kkumi na ttaano. Obudde tebukyaliwo nate, n’olwekyo ebigambo bino ebina eby’obudde biteekwa okukozesebwa mu ngeri ey’akabonero mu nnaku ez’oluvannyuma, ng’engeri ez’obunnabbi ez’akabi akasooka n’akookubiri bwe ziddamu mu kabi akookusatu. “Omwaka” gwe “omwaka gwa Mukama ogw’okusanyusa,” era era gwe “olunaku olw’okuwalana eggwanga lwa Katonda waffe.”
The “day,” is “the day of calamity,” a day of recompense, and vengeance, as set forth by Moses.
“Olunaku,” lwe “lunaku olw’obuyinike,” olunaku olw’okusasulirwako, n’okuwalana eggwanga, nga Musa bwe yakiteekaawo.
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. Deuteronomy 32:35.
Gye ndi okunwona, n'okuwalana empeera; ekigere kyabwe kiriseerera mu biro ebigwanye: kubanga olunaku olw'obuzibu bwabwe luli kumpi, era ebiribatuukako byanguwa. Ekyamateeka Olwokubiri 32:35.
In Isaiah it is the “acceptable year” and the “day of vengeance,” and the day of vengeance is Moses’ “day of calamity” where Laodicea’s foot slides as they receive recompense and vengeance. The hour of the great earthquake, the day of calamity, the acceptable year and the first month all align with the Sunday law. The word “month” in Joel is an added word, but the added word is correct. The translators added the word “month” in agreement with the truth that the latter rain came in the first month.
Mu Isaaya kiwitibwa nga “omwaka ogukkirizibwa” era “olunaku olw’okuwalanako eggwanga,” era olunaku olw’okuwalanako eggwanga lwe “olunaku olw’obuzibu” olwa Musa, awaserengeta ekigere kya Lawodikiya nga bwe bafuna empeera yaabwe n’okuwalanako eggwanga. Essaawa ey’okukankana kw’ensi okunene, olunaku olw’obuzibu, omwaka ogukkirizibwa, n’omwezi ogusooka byonna bikwatagana n’etteeka lya Ssande. Ekigambo “omwezi” mu Yoweeri kigambo ekyongerwako, naye ekigambo ekyongerwako kituufu. Abavvuunuzi baayongerako ekigambo “omwezi” nga bakkiriziganya n’amazima nti enkuba ey’oluvannyuma yajja mu mwezi 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. Joel 2:23.
Kale musanyuke mmwe abaana ba Sayuuni, musanyukire mu Mukama Katonda wammwe; kubanga yabawa enkuba ey’olubereberye mu kigero ekituufu, era alibatonnyeseza enkuba, enkuba ey’olubereberye n’enkuba ey’oluvannyuma mu mwezi ogusooka. Yoeri 2:23.
The word “month” is an interpretation, not part of the original inspired text. The Hebrew simply says the rains will come “in the first” or “as at the first”—meaning God will restore the rains in their proper season, just like in former times. Sister White repeatedly aligns the Millerite movement of 1840 to 1844 with Pentecost to describe the latter rain in the latter days. The latter rain comes “as at the first,” which was Pentecost, which Sister White repeatedly aligns with the Sunday law.
Ekigambo “omwezi” kwe kunnyonnyola kwokka, si kitundu kya biwandiiko ebyasikirizibwa ebyasooka. Olwebbulaniya lwennyini lwogera bugerezi nti enkuba zijja kujja “mu kusooka” oba “nga bwe kyali ku kusooka” — ekitegeeza nti Katonda alizzawo enkuba mu biseera byazo ebituufu, nga bwe kyali mu biro eby’edda. Mwannyinaffe White enfunda n’enfunda agatta olugendo lwa baMillerite olwa 1840 okutuuka ku 1844 ne Pentekoote okunnyonnyola enkuba ey’oluvannyuma mu nnaku ez’oluvannyuma. Enkuba ey’oluvannyuma ejja “nga bwe kyali ku kusooka,” kwe kugamba Pentekoote, era Mwannyinaffe White gy’agatta enfunda n’enfunda n’etteeka lya Ssande.
“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.
“Ekiwaani ekigatta amaanyi mu kulangirira obubaka bwa malayika ow’okusatu erina okwolesa ensi yonna n’ekitiibwa kye. Wano walagulwa omulimu ogw’ensi yonna ogulina obuwanvu obutalina kkomo era n’amaanyi agatamanyiddwa bulijjo. Enkola y’okujja kwa Kristo eya 1840–44 yali kulabisibwa kwa kitiibwa okw’amaanyi ga Katonda; obubaka bwa malayika ow’olubereberye bwatuusibwa ku buli kifo ky’obuminsani mu nsi yonna, era mu mawanga amamu waaliwo okwegomba okw’eddiini okwasingayo obunene okwakebwa mu nsi yonna okuva ku Nnongoosereza ey’omu kyasa eky’ekkumi n’omukaaga; naye bino birisingibwa ekkubo ery’amaanyi ery’okwegendereza okusembayo okwa malayika 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 Pentekooti. Nga ‘enkuba ey’olubereberye’ bwe yateekebwawo, mu kufukibwa kw’Omwoyo Omutukuvu ku ggulawo ery’enjiri, okuleeta ensigo ey’omuwendo okumera, bwe kityo ne ‘enkuba ey’oluvannyuma’ eriba eteekeddwawo ku nkomerero yaagwo olw’okwengeddeza amakungula. ‘Awo lwe tulimanya, bwe tunaanyiikiriranga okumanya Mukama: okufuluma kwe kutegekeddwa ng’enkya; era alijja gye tuli ng’enkuba, ng’enkuba ey’oluvannyuma n’ey’olubereberye eri ensi.’ Koseya 6:3. ‘Musanyuke kale, mmwe abaana ba Sayuuni, era musanyukire mu Mukama Katonda wammwe: kubanga abawadde enkuba ey’olubereberye mu kigera ekituufu, era alibatonnyesa 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.’ ‘Awo olulituuka nti buli alikoowoola 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 tegulina kuggalwako nga gulina okwolesebwa okutono okw’amaanyi ga Katonda okusinga bwe gwalabikako mu kutandika kwagwo. Obunnabbi obwatuukirizibwa mu kufukibwa kw’enkuba ey’olubereberye ku kutandika kw’enjiri bulina nate okutuukirizibwa mu nkuba ey’enkomerero ku nkomerero yaayo. Bino bye ‘ebiseera eby’okuwummuza’ omutume Peetero bye yali asuubira bweyagamba nti: ‘Kale mwenenye, mukyuke, ebibi byammwe bisangulibwewo, ebiseera eby’okuwummuza bwe biriva mu maaso ga Mukama; era alituma Yesu.’ Ebikolwa by’Abatume 3:19, 20.” The Great Controversy, 611.
Pentecost was the "opening" or the "beginning" of the gospel work and the latter rain at the "close" is the "ending." The first represents the last. The first month is identifying the outpouring of the Holy Spirit at the Sunday law.
Pentekoote kwe kwali “okuggulawo” oba “entandikwa” y’omulimu gw’enjiri, era enkuba ey’oluvannyuma ku “nkomerero” ye “kumaliriza.” Eky’olubereberye kikiikirira eky’oluvannyuma. Omwezi ogusooka gulaga okufukibwa kw’Omwoyo Omutukuvu ku tteeka lya Ssande.
“Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost. …
“Tewali n’omu ku ffe alifuna envumbo ya Katonda nga obuntu bwe bukyaliko akabonero akamu oba ebbala lyonna. Kirekeddwa gye tuli okutereeza obulema obuli mu mpisa zaffe, n’okunaaza yeekaalu y’emmeeme okuva mu butali bulongoofu bwonna. Olwo enkuba ey’oluvannyuma erituuka ku ffe nga enkuba ey’olubereberye bwe yatuuka ku bayigirizwa ku Lunaku lwa Pentekoote. …”
“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214, 216.
“Mukola ki mmwe, ab’oluganda, mu mulimu omukulu ogw’okweetegekera? Abo abeegatta n’ensi bafuna ekifaananyi eky’ensi era beetegekera akabonero k’ensolo. Abo abatyesiga bo bennyini, abeetoowaza mu maaso ga Katonda era abatukuza emyoyo gyabwe olw’okugondera amazima, abo bafuna ekifaananyi eky’omu ggulu era beetegekera akabonero ka Katonda ku byenyi byabwe. Ekiragiro bwe kirifuluma era akabonero ne kateekebwako, empisa yaabwe erisigala nga nnongoofu era nga teeriiko bbala emirembe gyonna.” Testimonies, voliyumu 5, 214, 216.
The first “month” is the Sunday law, the “hour” of the great earthquake is the Sunday law, the “day” of calamity, recompense and vengeance is the Sunday law and the acceptable “year” is the Sunday law. The one hundred and fifty years of the prophecy of the first woe concludes at the Sunday law, where the three hundred and ninety-one years and fifteen days begins.
“Omwezi” ogusooka gwe tteeka lya Ssande, “essaawa” ey’okutebenkeera okunene ye tteeka lya Ssande, “olunaku” olw’akabi, olw’empeera n’olw’okuwalana bwe tteeka lya Ssande, era “omwaka” ogukkirizibwa gwe tteeka lya Ssande. Emyaka kikumi mu ataano egy’obunnabbi obw’obuyinike obusooka gikwatira ku nkomerero ku tteeka lya Ssande, awo emyaka ebikumi bisatu mu kyenda mu gumu n’ennaku kkumi mu ttaano we gitandikira.
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 9:14, 15.
Ng'agamba malayika ow'omukaaga eyalina ekkondeere nti, “Sumulula bamalayika abana abasibiddwa ku mugga omunene Fulaati.” Awo bamalayika abana ne basumululwa, abaategekebwa ku lwa essaawa emu, n'olunaku lumu, n'omwezi gumu, n'omwaka gumu, okutta ekyokusatu eky'abantu. Okubikkulirwa 9:14, 15.
The “four angels” that were “bound in the great river Euphrates” are “loosed” at the hour of the Sunday law. They have been prophetically “prepared” for the hour, day, month and year of the second woe to slay the third part of men. The United States is slain as the sixth kingdom of Bible prophecy at the Sunday law, and the United States is one third of the three fold union that is established at the Sunday law. The second woe is repeated in the third woe, just as the second angel is repeated in the third angel.
“Bamalayika abana” abaali “basibiddwa mu mugga omunene Fulaati” “basumululwa” mu ssaawa ey’etteeka lya Ssande. Mu bunnabbi “bategekeddwa” olw’essaawa, olunaku, omwezi n’omwaka eby’ekibonoobono eky’okubiri okutta ekitundu eky’okusatu eky’abantu. Amerika ettibwa ng’obwakabaka obw’omukaaga obw’obunnabbi bwa Bayibuli ku tteeka lya Ssande, era Amerika kye kitundu ekimu eky’okusatu ku bumu obw’emirundi esatu obuteekebwawo ku tteeka lya Ssande. Ekibonoobono eky’okubiri kiddamu mu kibonoobono eky’okusatu, nga malayika ow’okubiri bw’addamu mu malayika ow’okusatu.
Those four winds were released at 9/11, marking the beginning of the sealing of the one hundred and forty-four thousand, and immediately thereafter restrained. When those represented in Isaiah sixty-one who mourn are comforted, they are comforted with the full out pouring of the Comforter at the Sunday law, which is also the “hour” of the great earthquake. Those who mourn in the acceptable year, are the very same who are mourning in Ezekiel nine who receive the seal of God. Jesus began His ministry by citing Isaiah sixty-one, and Sister White aligns His pronouncement with our work.
Empewo ezo ennya ne zisumululwa ku 9/11, nga zitegeeza okutandika kw’okuteekako akabonero ku abo obukumi kikumi mu enkumi nnya mu enkumi nnya, era amangu ago ne ziddamu okukomwa. Abo abakiikirirwa mu Isaaya nkaaga mu emu abakungubaga bwe basanyuzibwa, basanyuzibwa n’okufukibwa okw’amaanyi okw’Omubeezi ku mateeka ga Ssande, era era ge “ssawa” ey’okukungula kw’ensi okunene. Abo abakungubaga mu mwaka ogukkirizibwa, be bennyini be bakungubaga mu Ezeekyeri mwenda abafuna akabonero ka Katonda. Yesu yatandika obuweereza Bwe ng’ajuliza Isaaya nkaaga mu emu, era Mwannyinaffe White akwataganya okwogera Kwe n’omulimu gwaffe.
“Christ announced his mission to the world when, in the synagogue at Nazareth, he read from the prophecy of Isaiah: ‘The Spirit of the Lord is upon me, because he hath anointed me to preach the Gospel to the poor; he hath sent me to heal the broken-hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord.’ What a work was before him!—To preach the acceptable year of the Lord. This period embraces age after age, extends from century to century, while probation shall last. God is waiting to hear the asking and knocking; watching to see humanity draw nigh unto him, who alone can help us. He longs to forgive their sins, to receive them as his own. He will receive every contrite soul who comes to him; for it was to do this work that God anointed his only-begotten Son.
“Kristo yategeeza omulimu gwe eri ensi bwe yasomera mu kkuŋŋaaniro e Nazaaleesi ebyo ebiri mu bunnabbi bwa Isaaya nti: ‘Omwoyo gwa Mukama guli ku nze, kubanga yanfukako amafuta okubuulira abaavu Enjiri; antumye okuwonya abalina emitima emenyese, okubuulira abasibe obununuzi, n’abazibe b’amaaso okuzzaawo okulaba, okusumulula abamenyeddwamenyeddwa, okubuulira omwaka gwa Mukama ogukkirizibwa.’ Mulimu mungi nnyo gwe yali ayolekedde!—Okubuulira omwaka gwa Mukama ogukkirizibwa. Ekiseera kino kibuna emirembe n’emirembe, kyeyongera okuva ku kyasa okudda ku kyasa, ekiseera eky’okugezesebwa nga kikyaliwo. Katonda alindiridde okuwulira okusaba n’okukonkona; atunuulidde okulaba abantu nga basembera gy’ali, oyo yekka ayinza okutuyamba. Ayagala nnyo okubasonyiwa ebibi byabwe, okubakkiriza nga babeere babe. Alikkiriza buli mwoyo eyeetoowaza ajja gy’ali; kubanga gwali mulimu guno Katonda gwe yafukako amafuta Omwana we omu yekka eyazaalibwa.”
“But why did not Christ finish the statement recorded in Isaiah? Why did he omit the clause, ‘and the day of vengeance of our God’? The latter portion of this sentence was just as much truth as the first part; and Christ did not deny the truth by his silence, by withholding a portion of his own words given to his chosen prophet. But this last clause was that upon which his hearers delighted to dwell, and which they were inclined to practice, pronouncing judgment upon all who were not of their religious faith. Instead of giving to the people words of truth and righteousness and forgiveness, they had taught them that God hated all the heathen world. The paternal character of God had been misrepresented, and buried beneath human traditions. Signs of the Times, January 14, 1897.
“Kyanvuna lwaki Kristo teyamaliriza kigambo ekyawandiikibwa mu Isaaya? Lwaki yasiiga ebbali akatundu akagamba nti, ‘n’olunaku olw’okuwalana eggwanga lya Katonda waffe’? Ekitundu ekisembayo eky’omusango guno kyali mazima nga bwe kyali ekitundu ekisooka; era Kristo teyawakanya mazima ago olw’obusirisi bwe, wadde olw’okulekayo ekitundu ku bigambo bye yennyini bye yawa nnabbi we eyalondebwa. Naye akatundu kano akasembayo ke kaali ako abamuwuliriza kwe baasisinkiranga okusanyukira, era kwe baalina okwekwata mu nkola yaabwe, nga bawa omusango ku bonna abataali ba nzikiriza yaabwe ey’eddiini. Mu kifo ky’okuwa abantu ebigambo eby’amazima n’obutuukirivu n’okusonyiyibwa, baali babayigirizza nti Katonda yakyawanga ensi yonna ey’abamawanga. Obutonde bwa Katonda obw’obwawule bwali bwakyusiddwa amagezi, era bwali buzikiddwa wansi w’ennono z’abantu. Signs of the Times, January 14, 1897.
“The mission of the people of God in this age is outlined in the words of inspiration that describe the work of the Messiah: ‘The spirit of the Lord God is upon me, because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to heal the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn, to appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified.’
“Obubaka bw’abantu ba Katonda mu mulembe guno bulambikiddwa mu bigambo eby’okuluŋŋamizibwa ebyogera ku mulimu gwa Masiya nti: ‘Omwoyo gwa Mukama Katonda guli ku nze; kubanga Mukama anfuseeko amafuta okubuulira abawombeefu amawulire amalungi; antumye okuwonya abalina emitima emenyese, okulangirira abasibe eddembe, n’okuggulirawo ekkomera eri abo abasibiddwa; okulangirira omwaka ogukkirizibwa gwa Mukama, n’olunaku olw’okuwalana eggwanga lwa Katonda waffe; okusanyusa bonna abakungubaga, okulagira eri abo abakungubagira mu Sayuuni, okubawa obulungi mu kifo ky’evvu, amafuta ag’essanyu mu kifo ky’okukungubaga, ekyambalo eky’okutendereza mu kifo ky’omwoyo ogw’obuzito; balyoke bayitibwe emiti egy’obutuukirivu, okusimbibwa kwa Mukama, alyoke agulumizibwe.’”
“‘And they shall build up the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations.’” Lake Union Herald, November 11, 1908.
“‘Era balizimba ebifo ebyazika edda, era balisitula ebyazika eby’olubereberye, era baliddaabiriza ebibuga ebyafuuka matongo, ebyazika eby’emirembe mingi.’” Lake Union Herald, Novemba 11, 1908.
Before we proceed further into the repetition of the second woe in the third woe, we should remind ourselves that the message is to be understood by bringing “line upon line.” This identifies that every “hour,” “day,” “month” and “year” in the inspired word that fits the context of the Sunday law is also to be applied to the preparation of Islam striking at the Sunday law.
Nga bwe tinnagenda mu maaso nnyo mu kuddamu kw’ekikangabwa eky’okubiri munda mu kikangabwa eky’okusatu, tusaanidde okwejjukanya nti obubaka bulina okutegeerwa nga buleetebwa “olunyiriri ku lunyiriri.” Kino kiraga nti buli “ssaawa,” “lunaku,” “mwezi” ne “mwaka” ebiri mu kigambo ekyaluŋŋamizibwa ebikwatagana n’ensonga y’etteeka lya Ssande, nabyo biteekwa okukozesebwa ku kwetegekera kw’Obusiraamu okukuba ku tteeka lya Ssande.
As an example: the word “hour” is only found in one book of the Old Testament, and that book is the book of Daniel. In Daniel “hour” is mentioned five times.
Ng’ekyokulabirako: ekigambo “essaawa” kisangibwa mu kitabo kimu kyokka mu Ndagaano Enkadde, era ekitabo ekyo kye kitabo kya Danyeri. Mu Danyeri “essaawa” eyogerwako emirundi etaano.
And whoso falleth not down and worshippeth shall the same hour be cast into the midst of a burning fiery furnace. … Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of music, ye fall down and worship the image which I have made; well: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is that God that shall deliver you out of my hands? Daniel 3:6, 15.
Era buli atagwa wansi n’asinza alisuulibwa mu kiseera ekyo kyennyini wakati mu kikoomi ky’omuliro ogwaka ennyo. … Kale kaakano, bwe muba nga mweteeseteese, mu kiseera kye munaawuliriramu eddoboozi ly’ekkondeere, n’endere, n’ennanga, n’ensasi, n’ekyombo ky’ennyimba, ne ddulusaala, n’ebika byonna eby’okuyimba, mugwe wansi musinze ekifaananyi kye nakoze; kirungi: naye bwe mutasinza, mulisuulibwa mu kiseera ekyo kyennyini wakati mu kikoomi ky’omuliro ogwaka ennyo; era ani Katonda oyo alibalokola mu mikono gyange? Danyeri 3:6, 15.
Sister White repeatedly applies Daniel three, and therefore “the same hour” to the Sunday law. In Daniel chapter four, Daniel is perplexed for “one hour” as he struggles to explain the coming judgment upon Nebuchadnezzar.
Mwannyinaffe White emirundi mingi akozesa Danyeri essuula ey’okusatu, era n’olwekyo “mu kiseera kye kimu” ku tteeka ly’Olwokubiri lwa Sande. Mu Danyeri essuula ey’okuna, Danyeri asoberwa okumala “essaawa emu” ng’alafuubana okunnyonnyola omusango ogujja okugwa ku Nebukadduneeza.
Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. Daniel 4:19.
Awo Danyeri, erinnya lye yali Beruteshazaali, n’awuniikirira okumala essaawa emu, era ebirowoozo bye ne bimweraliikiriza. Kabaka n’ayogera n’agamba nti, Beruteshazaali, ekirooto oba okuvvuunula kwakyo kireme okukweraliikiriza. Beruteshazaali n’addamu n’agamba nti, Mukama wange, ekirooto kino kibe eri abo abakukyawa, n’okuvvuunula kwakyo kube eri abalabe bo. Danyeri 4:19.
Daniel is astonished for “one hour” as he seeks to understand how to inform Nebuchadnezzar of his coming judgment. Daniel is representing the messenger of the first angel who announces the “hour” of judgment has come. His prediction is given to Nebuchadnezzar, and a year later the judgment upon Babylon is brought upon Nebuchadnezzar.
Danyeri yeewuunya okumala “essaawa emu” ng’agezaako okutegeera engeri gy’anaategeezaamu Nebukaduneezaa ku musango gwe ogwali gunaamujjira. Danyeri akiikirira omubaka wa malayika ow’olubereberye alangirira nti “essaawa” ey’omusango etuuse. Obunnabbi bwe buweebwa Nebukaduneezaa, era oluvannyuma lw’omwaka gumu, omusango ogwatuusibwa ku Babulooni guleetebwa ku Nebukaduneezaa.
The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles’ feathers, and his nails like birds’ claws. Daniel 4:33.
Mu kiseera ekyo kyennyini ekigambo ne kituukirizibwa ku Nebukadduneeza: n’agobebwa mu bantu, n’alya essubi ng’ente, n’omubiri gwe ne gunnyikizibwa omusulo ogw’omu ggulu, okutuusa enviiri ze lwe zaakula ne zifaanana ng’ebiwaawaatiro by’empungu, n’enjala ze ne zifaanana ng’enjala z’ebinyonyi. Danyeri 4:33.
Daniel is predicting the soon-coming Sunday law, and when it arrives it is the “hour” of judgment upon Babylon. Both “hours” are identifying the Sunday law, which is the hour of the great earthquake. Nebuchadnezzar is the alpha and Belshazzar is the omega of the story of Babylon, and Belshazzar is slain in the very night that the hand writing came upon the wall.
Danyeri alagula etteeka ly’Olwokubalakkulaku erigenda okujja amangu, era bwe lirituuka, ye “ssaawa” ey’omusango ku Babulooni. “Essaawa” zombi zitegeeza etteeka ly’Olwokubalakkulaku, era lye ssaawa ey’okukankana kw’ensi okunene. Nebukadduneeza ye alufa era Berusasali ye omega ey’ebyafaayo bya Babulooni, era Berusasali attibwa mu kiro kyennyini omukono lwe gwawandiika ku kisenge.
In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaster of the wall of the king’s palace: and the king saw the part of the hand that wrote. Daniel 5:5.
Mu ssawa eryo, ne walabika engalo ez’omukono gw’omuntu, ne ziwandiika mu maaso g’ekikondo ky’ettaala ku mataba g’ekisenge eky’ennyumba ya kabaka: kabaka n’alaba ekitundu ky’omukono ekyawandiika. Danyeri 5:5.
The “same hour” the writing came upon the wall identifies when the written Sunday law destroys the “wall” of separation of church and state at the Sunday law, and then Babylon ended as does the United States as the sixth kingdom of Bible prophecy. As the sixth kingdom the United States is the power who reigns for seventy symbolic years in Isaiah twenty-three when the whore of Tyre is forgotten. The kingdom or king that Isaiah refers to are the days of seventy years and the kingdom that reigned for seventy years in Bible prophecy was Babylon. The fall of Belshazzar’s Babylon typifies the fall of the United States, at the Sunday law, where the handwriting upon the wall aligns with the speaking as a dragon of Revelation thirteen.
Mu “ssaawa emu” okuwandiika bwe kwajja ku kisenge kulaga ekiseera etteeka ly’Olwokubiri eriwandiikiddwa lwe lizikiririzaamu “ekisenge” ekyawula ekkanisa n’eggwanga ku tteeka ly’Olwokubiri, era awo Babulooni n’eggwa, nga bwe kiri ne Amerika ng’obwakabaka obw’omukaaga mu bunnabbi bwa Bayibuli. Ng’obwakabaka obw’omukaaga, Amerika ge maanyi agafuga emyaka nsanvu egy’akabonero mu Isaaya abiri mu ssatu, nga omwenzi ow’e Ttuulo yeerabirwa. Obwakabaka oba kabaka Isaaya gwe ayogerako ze nnaku ez’emyaka nsanvu, era obwakabaka obwafuga emyaka nsanvu mu bunnabbi bwa Bayibuli bwali Babulooni. Okugwa kwa Babulooni wa Berusazza kulaga mu ngeri ey’ekifaananyi okugwa kwa Amerika ku tteeka ly’Olwokubiri, awali okuwandiika ku kisenge nga kukwatagana n’okwogera ng’ogusota mu Kubikkulirwa essuula kkumi na ssatu.
In Revelation eighteen the judgment upon Babylon begins at the Sunday law in verse four when the second voice identifies that her judgment comes in one hour and also in one day.
Mu Okubikkulirwa esuula kkumi na munaana, omusango ogusalirwa Babulooni gutandika ku tteeka lya Ssande mu lunyiriri olw’okuna, wakati eddoboozi ery’okubiri bwe limanyisa nti omusango gwe gujja mu ssaawa emu era ne mu lunaku lumu.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas, that great city Babylon, that mighty city! for in one hour is thy judgment come. Revelation 18:4–10.
Era ne mpulira eddoboozi eddala okuva mu ggulu, nga ligamba nti, Muve mu ye, mmwe abantu bange, muleme okussa ekimu mu bibii bye, era muleme okuweebwa ku bibonyoobonyo bye. Kubanga ebibi bye bituuse okutuuka mu ggulu, era Katonda ajjukidde obutali butuukirivu bwe. Mumusasule nga naye bwe yabasasula, era mumuddize emirundi ebiri ng’ebikolwa bye bwe biri: mu kikompe kye yajjuzzaamu, naye mumujjuzizeemu emirundi ebiri. Nga bwe yeegulumiza ennyo, era n’abeera mu kwegomba n’obugagga obw’okwesanyusa, bwe mutyo mumuwe okubonaabona n’okukungubaga: kubanga agamba mu mutima gwe nti, Ntudde nga kabaka omukazi, so siri nnamwandu, era siriraba nnaku n’akatono. Kyebaliva bireeta ebibonyoobonyo bye mu lunaku lumu, okufa, n’okukungubaga, n’enjala; era alyokerera ddala mu muliro: kubanga wa maanyi Mukama Katonda amusalira omusango. Era bakabaka b’ensi, abaakola naye obwenzi ne babeera naye mu kwegomba n’obugagga obw’okwesanyusa, balimukaabira era balimukungubagira, bwe baliraba omukka gw’okwokebwa kwe, nga bayimiridde wala olw’okutya okubonaabona kwe, nga bagamba nti, Woowe, woowe, ekibuga ekyo ekinene Babulooni, ekibuga eky’amaanyi! kubanga mu ssaawa emu omusango gwo gutuuse. Okubikkulirwa 18:4–10.
Clearly the progressive judgment upon Babylon begins at the Sunday law of verse four when God’s other flock is called out of Babylon. John identifies the time of her judgment as both a “day” and “hour,” confirming that the symbols of time are to be understood symbolically.
Awataliwo nti omusango ogweyongerayo ku Babulooni gutandika ku tteeka ly’olunaku lwa Ssande eryo mu lunyiriri olw’okuna, Katonda bwe ayita ekisibo kye ekirala okuva mu Babulooni. Yokaana alaga obudde bw’omusango gwe ng’obwa “lunaku” era “essaawa,” ekikakasa nti obubonero bw’ebiseera bulina okutegeerwa mu ngeri ey’obubonero.
Passover was to be kept in the first month, and Passover aligns with the cross, which in turn aligns with the Sunday law.
Okuyitawo kwa Pasika kwali kwa kukwatibwa mu mwezi ogusooka, era Pasika ekwatagana n’omusaalaba, era ogwo na gwo gukwatagana n’etteeka lya Sande.
And the Lord spake unto Moses and Aaron in the land of Egypt, saying, This month shall be unto you the beginning of months: it shall be the first month of the year to you. Speak ye unto all the congregation of Israel, saying, In the tenth day of this month they shall take to them every man a lamb, according to the house of their fathers, a lamb for an house: And if the household be too little for the lamb, let him and his neighbour next unto his house take it according to the number of the souls; every man according to his eating shall make your count for the lamb. Your lamb shall be without blemish, a male of the first year: ye shall take it out from the sheep, or from the goats: And ye shall keep it up until the fourteenth day of the same month: and the whole assembly of the congregation of Israel shall kill it in the evening. Exodus 12:1–6.
Awo Mukama n’ayogera ne Musa ne Alooni mu nsi y’e Misiri, ng’agamba nti, Omwezi guno gunaabanga gye muli entandikwa y’emyezi: gunaabanga gwe mwezi ogusooka ogw’omwaka gye muli. Mugambe ekibiina kyonna ekya Isirayiri nti, Ku lunaku olw’ekkumi olw’omwezi guno balyetwalira buli muntu omwana gw’endiga, ng’asinziira ku nnyumba za bajjajjaabwe, omwana gw’endiga ku buli nnyumba: Era oba ng’ab’omu nnyumba baba batono nnyo okumalira ku mwana gw’endiga, kale ye ne muliraanwa we asembedde ennyumba ye baligitwala ng’okusinziira ku muwendo gw’abantu; buli muntu ng’okuliisa kwe bwe kuli, bwe munaabalirira omwana gw’endiga. Omwana gw’endiga gwammwe gunaabanga nga tegulina bulema, nga gwa bulenzi, ogw’omwaka gumu: munaagutoolanga mu ndiga oba mu mbuzi: Era munaagukuumanga okutuusa ku lunaku olw’ekkumi n’ennya olw’omwezi gwe gumu: era ekibiina kyonna eky’okukuŋŋaanira kwa Isirayiri kirigutta akawungeezi. Okuva 12:1–6.
Passover was the beginning of the Pentecostal season, and it therefore typifies Pentecost, which in turn aligns with the Sunday law. The tabernacle was reared up on the first day of the first month, thus typifying the raising up of the church triumphant as an ensign at the Sunday law. The “hour,” “day,” “month” and “year” of the second woe is identifying the Sunday law, and line upon line each of those expressions of time align with the Sunday law when the context agrees. At the Sunday law, the second period of papal persecution begins, the first being the 1,260 years that brought about the martyrs of that period crying to the Lord in the fifth seal with the question of “how long,” until the papal power would be judged. In the second papal blood bath Jesus has informed His people that they need not worry about what they will say when persecuted.
Okuyitayita kwali kutandika kwa kiseera kya Pentekooti, era kyekyo kitegeeza Pentekooti mu ngeri ey’obunnabbi, nayo n’ekwatagana n’etteeka lya Ssande. Weema yasimbibwa ku lunaku olusooka olw’omwezi ogusooka, bwe kityo n’etegeeza mu ngeri ey’obunnabbi okuyimusibwa kw’ekkanisa ewangudde ng’akabonero ku tteeka lya Ssande. “Essaawa,” “olunaku,” “omwezi” ne “omwaka” eby’ekibonerezo eky’okubiri biraga etteeka lya Ssande, era olunyiriri ku lunyiriri buli emu ku njogera ezo ez’ebiseera ekwatagana n’etteeka lya Ssande nga embeera y’ebigambo bw’egikkiriza. Ku tteeka lya Ssande, ebbanga ery’okubiri ery’okuyigganya okw’obwapapa litandika, ery’olubereberye nga lyali emyaka 1,260 egyaleeta abajulirwa abattibwa mu kiseera ekyo nga bakaabira Mukama mu kabonero akokutaano n’ekibuuzo kya “okutuusa ddi,” okutuusa amaanyi g’obwapapa lwe galisalirwa omusango. Mu kutta abantu okw’okubiri okw’obwapapa, Yesu amaze okutegeeza abantu be nti tebeetaaga kweraliikirira ku ebyo bye balyogera bwe banaayigganyizibwa.
But when they shall lead you, and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost. Mark 13:11.
Naye bwe balibakulembera ne babawaayo, temweraliikirira nga bukyali kye munaayogera, so temukiteekateekeera ddala nga bukyali; naye buli kye munaaweebwa mu kiseera ekyo, ekyo kye mwogerenga: kubanga si mmwe mwogera, wabula Omwoyo Omutukuvu. Makko 13:11.
In the first woe men were tormented for one hundred and fifty years. Those years began on July 27, 1299 and ended on July 27, 1449 when the four angels released the four winds that had been prepared for the hour, day, month, and year, for to slay a third part of men. The period of torment represents the period of the setting up of the image of the beast in the United States. That period is the fifteen days represented in Leviticus twenty-three from the feast of trumpets to Pentecost. The period of the formation of the image of the beast is from 9/11 unto the Sunday law, but the period of the proclamation of the message of the midnight cry is a fractal of the image of the beast formation from 9/11 unto the Sunday law.
Mu obuyinike obwasooka abantu baabonyaabonyezebwa emyaka kikumi mu ataano. Emyaka egyo gyatandika nga 27 Julayi 1299 era gyaggwa nga 27 Julayi 1449, bamalayika abana bwe baasumulula empewo nnya ezaali zitegekeddwa ku ssaawa n’olunaku n’omwezi n’omwaka, zitte ekitundu eky’okusatu eky’abantu. Ekiseera ky’okubonyaabonyezebwa kikiikirira ekiseera eky’okuteekawo ekifaananyi ky’ensolo mu United States. Ekiseera ekyo kye nnaku kkumi na ttaano ezikiikiriddwa mu Ebyabaleevi amakumi abiri mu ssatu okuva ku mbaga y’amakondeere okutuuka ku Pentekoote. Ekiseera ky’okukolebwa kw’ekifaananyi ky’ensolo kiva ku 9/11 okutuuka ku tteeka lya Ssande, naye ekiseera ky’okulangirira obubaka obw’okukaaba okw’ekiro wakati kye kitundu ekifaanagana n’omutindo gw’okukolebwa kw’ekifaananyi ky’ensolo okuva ku 9/11 okutuuka ku tteeka lya Ssande.
The beginning and ending of the sealing are also the alpha and omega of the image of the beast formation. One class is forming a character for the seal of God; the other is forming an image of the beast. That period in the United States aligns with the same period in the world that begins at the Sunday law. The “month” is a symbol of the torment that forces the setting up of the image, so the month at the Sunday law as represented by verse fifteen in Revelation nine also represents the Islamic torment during the setting up of the image of the beast in the world.
Entandikwa n’okuggwaawo kw’okussibwa akabonero era bye alfa ne omega eby’okutondebwawo kw’ekifaananyi ky’ensolo. Ekibiina ekimu kiri mu kukola mpisa ya kakabonero ka Katonda; ate ekirala kiri mu kukola ekifaananyi ky’ensolo. Ekiseera ekyo mu United States kikwatagana n’ekiseera kye kimu mu nsi ekitandika ku tteeka ly’olunaku lwa Sande. “Omwezi” kabonero akalaga okubonaabona okuwanguya okuteekawo ekifaananyi, kale omwezi ku tteeka ly’olunaku lwa Sande nga bwe gukiikiriddwa olunyiriri lwa kkumi na ttaano mu Okubikkulirwa essuula ey’omwenda era gukiikirira okubonaabona okw’Abayisiramu mu kiseera ky’okuteekawo ekifaananyi ky’ensolo mu nsi.
There are other prophetic applications of how the prophecy of the second woe, and its hour, day, month and year represent the Sunday law and the release of Islam to strike the United States, but we must proceed on to other points.
Waliwo enkozesa endala ez’obunnabbi eziraga engeri obunnabbi obw’ekibonyoobonyo ekyokubiri, n’essaawa yaakyo, olunaku, omwezi n’omwaka bwe bikiikirira etteeka lya Ssande n’okusumululwa kw’Obusiraamu okukuba Amerika, naye tulina okugenda mu maaso ku nsonga endala.
In the recent period of time, over the last six months or so I have been emphasizing that Islam of the three woes is prophetically connected with the three angels. From Jacob’s latter day prediction of Judah being the “vine” that is attached to the “ass,” to Christ releasing the ass in advance of His triumphal entry and other lines of Islam of the first and second woe represents the prophetic message that empowered the first and second angel’s messages, and Islam of the third woe represents the prophetic message of the third angel.
Mu kiseera ekyakafulumizibwa gye buvuddeko, mu myezi omukaaga egiyise oba nga gyenkana awo, mbadde ntegeeza nnyo nti Obusiraamu obw’emitawaana esatu bulina enkolagana ey’obunnabbi n’abamalayika abasatu. Okuva ku kulagula kwa Yakobo okw’ennaku ez’oluvannyuma nti Yuda ye “muzabbibu” ogusibiddwa ku “ndogoyi,” okutuuka ku Kristo okusumulula endogoyi nga tannayingira mu buwanguzi bwe, n’ennyiriri endala, Obusiraamu obw’omutawaana ogusooka n’ogwokubiri bukiikirira obubaka obw’obunnabbi obwaweesa amaanyi obubaka bw’omumalayika ogusooka n’ogwokubiri, era Obusiraamu obw’omutawaana ogw’okusatu bukiikirira obubaka obw’obunnabbi obw’omumalayika ow’okusatu.
Recently a chapter from a book written by A. T. Jones was referenced and it identifies the same fact, but from a different approach. Jones uses the grammar and the structure of Revelation to show how it is impossible to separate the last three woe trumpets from the three angels’ messages. He is emphasizing that the first angel cannot be separated from the second, and that the third cannot be separated from the previous two. Jones’ focus is on the three angels and while he makes his case about the inseparable relationship of the three angels, he proves by the very same logic that neither can the trumpets of Revelation nine be separated from the three angels of Revelation fourteen. We will close this article with Jones’ chapter.
Mu kiseera eky’ebuvuddeko essuula okuva mu kitabo ekyawandiikibwa A. T. Jones yajuliziddwa, era eraga ensonga y’emu, naye ng’egituukako mu ngeri ey’enjawulo. Jones akozesa empandiika y’olulimi n’ensengeka ya Okubikkulirwa okulaga engeri gye kitasoboka okwawula amakondeere ag’ennaku esatu ez’oluvannyuma ku bubaka bw’abamalayika abasatu. Assa essira ku nsonga nti malayika ow’olubereberye tasobola kwawulibwa ku ow’okubiri, era nti ow’okusatu tasobola kwawulibwa ku babiri ababukulembera. Obusonga bwa Jones businga kwetooloola abamalayika abasatu, era bwe ategeeza ensonga ye ku nkolagana etayawukana ey’abamalayika abasatu, akakasa mu ntegeka y’ensonga y’emu nti n’amakondeere ga Okubikkulirwa ekyenda tegayinza kwawulibwa ku bamalayika abasatu ab’Okubikkulirwa kkumi na nnya. Tujja kuggalawo ekiwandiiko kino n’essuula ya Jones.
CHAPTER XI. THE THIRD ANGEL'S MESSAGE
ESSUULA XI. OBUBAKA BW’OMUGOLO GW’ESATU
“THE answer to that important question for today, ‘What shall we do?’ can be given with certainty upon the basis of the Seven Trumpets and the place of the great nations of today; because the answer is given by the word of God, upon this very basis.
“EKIDDAMU eri ekibuuzo ekyo eky’omugaso ennyo eri leero, nti, ‘Tunaakola ki?’ kiyinza okuweebwa n’obukakafu ku lw’omusingi gw’Enzinda Omusanvu n’ekifo amawanga amanene ag’omu biro bino gye galimu; kubanga ekiddamu kiweebwa Ekigambo kya Katonda, ku musingi guno gwennyini.
“We have seen that inseparably connected with the last three of the Seven Trumpets, are the Three Woes. In the very midst of the Seven Trumpets—after the ending of the Fourth Trumpet, and before the beginning of the Fifth Trumpet—it is written: ‘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.
“Tulabye ng’ebizibu bisatu ebiyitibwa Three Woes nga tebiyinza kwawukana na mizinga esatu egisembayo ku Mizinga Omusanvu. Mu makkati ddala ga Mizinga Omusanvu—oluvannyuma lw’okuggwaako okw’Engoma ey’Okuna, era nga tennatandika Engoma ey’Okutaano—kiwandiikiddwa nti: ‘Ne ndaba, ne mpulira malayika ng’abuuka wakati mu ggulu, ng’ayogera n’eddoboozi ddene nti, Zisanze, zisanze, zisanze, abatuula ku nsi olw’amaloboozi amalala ag’engoma ga bamalayika abasatu abakyali okufuna okufuuwa.’ Okubikkulirwa 8:13.”
“That the Three Woes are inseparably connected with the last three of the Seven Trumpets, one with each, is put beyond all question by the fact that, when the Fifth Angel’s sounding is ended, it is written: ‘One woe is past; and, behold, there come two woes more hereafter.’ Revelation 9:12. And when the Sixth trumpet is ended, it is written: ‘The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded.’ Revelation 11:15.
“Ng’ebyo nti Emitawaana Ebisatu bikwatagana mu ngeri etayawulika n’ennyimba esatu ezisembayo ku Mpanda Omusanvu, buli kimu n’ekirala, kiteekebwa ewala ddala okuva mu kubuusabuusa kwonna olw’ekyokulabirako nti, okuwuga kw’Malayika ow’Okutaano bwe kwaggwa, kyawandiikibwa nti: ‘Akabi kamu kayiseewo; era, laba, wajja akabi akalala kabiri oluvannyuma lw’ebyo.’ Okubikkulirwa 9:12. Era ng’ekkondeere ery’Omukaaga bwe lyaggwa, kyawandiikibwa nti: ‘Akabi akookubiri kayiseewo; era, laba, akabi akookusatu kajja mangu. Awo malayika ow’omusanvu n’afuuwa.’ Okubikkulirwa 11:15.”
“Now, inseparably connected with this angel which proclaims the coming of the Three Woes, which are inseparably connected with the last three of the Seven Trumpets, is the ‘Third Angel’ of Revelation 14.
“Kaakano, ekitagiddwa obutayawukana n’omumalayika ono alangirira okujja kw’Obuzibu Obusatu, obutayawukana n’amakondeere asatu agasembayo ku Makaondere Omusanvu, ye ‘Mumalayika ow’Okusatu’ ow’Okubikkulirwa 14.
“That this may be seen as also certain beyond all question, let us begin with the Third Angel’s Message of Revelation 14, and trace backward its direct connections to their beginning.
“Ekyo kiryoke kirabike ng’ekitaliimu kubuusabuusa kwonna, ka tutandikire ku Bubaka bwa Malayika ow’Okusatu obuli mu Okubikkulirwa 14, era tugoberere emikwanagano gyabwo egy’obutereevu okudda emabega okutuuka ku ntandikwa yaabwo.
“The first words in the record concerning ‘the Third Angel’ are: ‘And the third angel followed them.’ Revelation 14:9. This shows that some have gone before, whom the Third Angel ‘followed.’
“Ebigambo ebisooka mu kuwandiika ebikwata ku ‘Malayika ow’Ekusatu’ bye bino: ‘Malayika ow’okusatu n’abagoberera.’ Okubikkulirwa 14:9. Kino kiraga nti waliwo abaasooka okugenda, Malayika ow’Ekusatu be ‘yagoberera.’”
“Take, then, the preceding verse: ‘And there followed another angel.’ This shows that an angel has also preceded this one, which, when this one follows, makes it ‘another.’
“Noolwekyo, olunyiriri olwo olukulembera: ‘Awo ne wabaawo malayika omulala ng’agoberera.’ Kino kiraga nti ne malayika omulala yamukulembera ono, era ono bwe agoberera, ne kimufuula ‘omulala.’”
“Go back now to the sixth verse: ‘And I saw another angel.’ This also certifies that an angel has gone before, which causes this one, as he flies in the midst of heaven, to be ‘another.’
“Muddemu kati ku lunyiriri olw’omukaaga nti: ‘Ne ndaba malayika omulala.’ Era kino kikakasa nti malayika omulala yamusooka okugenda, era ekireetera ono, bwe abuuka wakati mu ggulu, okuba ‘omulala.’”
“Following back further in the book of Revelation, we find no angel, except the Seventh Trumpet angel, until we come to the first verse of chapter ten; and there we read: ‘And I saw another mighty angel.’ This expression, as before, certifies that, before this one, there is an angel, which, when this one comes forth, causes him to be spoken of as ‘another.’
“Bwe tugoberera emabega mu kitabo ky’Okubikkulirwa, tetusangamu malayika mulala, okuggyako malayika ow’Ekkondeere ery’Omusanvu, okutuusa lwe tutuuka ku lunyiriri olusooka olw’essuula ey’ekkumi; era eyo tusoma nti: ‘Ne ndaba malayika omulala ow’amaanyi.’ Ebigambo bino, nga bwe byali ne mbere, bikakasa nti, nga ono tannajja, waaliwo malayika; era ono bw’avaayo, kye kiva kimwogerako ng’‘omulala.’”
“Following yet further back, we find no angels, except the Sixth and the Fifth Trumpet angels, until we reach the last verse of chapter eight; and there we reach the primal, for we read: ‘And I beheld, and heard an angel’—not ‘another angel,’ but, primarily, ‘an angel.’
“Bw’ogoberera emabega n’okusingawo ddala, tetusangayo bamalayika, okuggyako bamalayika ab’Ekkondeere ery’Omukaaga n’ery’Omutaano, okutuusa lwe tutuuka ku lunyiriri olusembayo olw’essuula ey’omunaana; era eyo we tutuukira ku nsibuko, kubanga tusoma nti: ‘Ne ndaba, ne mpulira malayika’—si ‘malayika omulala,’ wabula, okusookera ddala, ‘malayika.’”
“Thus, beginning with Revelation 8:13, there is an unbroken series of angels connected by the word ‘another,’ straight through to the Third Angel of Revelation 14, with his message. Thus:
“Noolwekyo, nga tusookera ku Okubikkulirwa 8:13, waliwo olulyo lw’abamalayika olutayatikawo nga luyungiddwa ekigambo ‘omulala,’ okutuuka butereevu ku Malayika ow’Ekusatu ow’omu Okubikkulirwa 14, awamu n’obubaka bwe. Bwe buti:”
“‘I beheld, and heard an angel." Revelation 8:13.
“‘Nalaba, ne mpulira malayika.” Okubikkulirwa 8:13.
“‘And I saw another mighty angel.’ Revelation 10:1.
“‘Ne nnalaba malayika omulala ow’amaanyi.’ Okubikkulirwa 10:1.”
“‘And I saw another angel.’ Revelation 14:6.
“‘Ne ne ndaba malayika omulala.’ Okubikkulirwa 14:6.
“‘And there followed another angel.’ Verse 8.
“‘Ne ne waddirirwa malayika omulala.’ Olunyiriri 8.
“‘And the third angel followed them.’ Verse 9.
“‘Ne malayika ow’okusatu n’abagoberera.’ Olunyiriri 9.
“Perhaps the following simple diagram will aid in making plain the connection between the angel that announces the Three Woes of the last three of the Seven Trumpets, and the Third Angel’s Message of Revelation 14:
“Oboolyawo obusookerwako obuddako buyinza okuyamba okulaga mu ngeri entegeerekeka enkolagana eriwo wakati wa malayika alangirira Obubonero Obusatu obw’Enaku obw’enziga esatu ezisembayo ku Nziga Omusanvu, n’Obubaka bwa Malayika ow’Okusatu obwa Okubikkulirwa 14:
“1st Trumpet Revelation 8:7
“Engombe ey’Okusooka Okubikulirwa 8:7”
“2nd Trumpet Revelation 8:8
“Ekkondeere ery’Okubiri Okubikkulirwa 8:8”
“3rd Trumpet Revelation 8:10
“Ekkondeere ery’Okusatu Okubikkulirwa 8:10
“4th Trumpet Revelation 8:12 ‘An angel’—Woe, woe, woe. Revelation 8:13.
“Ekikonde eky’Okuna Okubikkulirwa 8:12 ‘Malayika’—Zikasanze, zikasanze, zikasanze. Okubikkulirwa 8:13.
“5th Trumpet Revelation 9:1–11/ First Woe
“Ekondeere ery’Ekkumi n’Etaano Okubikkulirwa 9:1–11/ Ekikangabwa Ekisooka”
“6th Trumpet Revelation 9:13 to 11:13 Second Woe ‘Another mighty angel.’ Revelation 10:1
“Olubereberye 6 Okwolesebwa 9:13 okutuuka ku 11:13 Zzikirizibwa eky’Okubiri ‘Malayika omulala ow’amaanyi amangi.’ Okwolesebwa 10:1”
“7th Trumpet Revelation 11:13–19 Third Woe ‘Another angel. Revelation 14:6
“Ekikonde eky’Omusanvu Okubikkulirwa 11:13–19 Akabi ak’Okusatu ‘Malayika omulala. Okubikkulirwa 14:6
“‘There followed another.’ Revelation 14:6
“‘Ne walanda omulala.’ Okubikkulirwa 14:6
“‘The third angel followed them.’ Revelation 14:9.
“‘Malaika ow'okusatu n’abagoberera.’ Okubikkulirwa 14:9.
“The bearing of all this may now be more fully seen through a consideration of what the Third Angel’s Message really is in itself: On its face the expression ‘the Third Angel,’ clearly has reference to the third in a series of three angels. As already signified, this series of three angels, each one bearing a message, is found in the fourteenth chapter of Revelation, verses 6–12. The messages of these three angels blend and culminate in the third, which does not cease to sound until the harvest of the earth is ripe, and made ready for the coming of the Lord to reap it.
Okutwala kw’ebyo byonna kaakano kuyinza okulabibwa mu bujjuvu obusingawo nga tulowooza ku ekyo Obubaka bwa Malayika ow’Okusatu kye buli ddala mu bwo: Mu ngeri gye bulabikamu, emboozi eno “Malayika ow’Okusatu,” mu butereevu eraga ow’okusatu mu lunyiriri lwa bamalayika basatu. Nga bwe kyamala dda okulagibwa, olunyiriri luno olw’abamalayika basatu, buli omu nga atwala obubaka, lulusangibwa mu ssuula ey’ekkumi n’ennya eya Okubikkulirwa, ennyiriri 6–12. Obubaka bw’abamalayika bano basatu bwegatta era ne butuuka ku ntikko mu obwo obw’okusatu, obutalekera awo kuvuga okutuusa amakungula g’ensi lwe ganaaba nga geŋŋedde, era nga gategekeddwa okujja kwa Mukama okugakungula.
“The Third Angel's Message itself, as it is announced in the words of the Third Angel, is as follows: ‘And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: and the smoke of their torment ascendeth up forever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’
“Ujumbe wa Malaika wa Tatu wenyewe, kama unavyotangazwa katika maneno ya Malaika wa Tatu, ni huu: ‘Na malaika wa tatu akawafuata, akisema kwa sauti kuu, Mtu awaye yote akimsujudia yule mnyama na sanamu yake, na kuipokea chapa yake katika kipaji cha uso wake, au katika mkono wake, yeye naye atakunywa mvinyo ya ghadhabu ya Mungu, iliyomiminwa pasipo kuchanganywa ndani ya kikombe cha hasira yake; naye atateswa kwa moto na kiberiti mbele ya malaika watakatifu, na mbele za Mwana-Kondoo; na moshi wa mateso yao hupanda juu milele na milele; wala hawana raha mchana wala usiku, hao wamsujuduo huyo mnyama na sanamu yake, na kila aipokeaye chapa ya jina lake. Hapa ndipo penye saburi ya watakatifu; hao ndio wazishikao amri za Mungu, na imani ya Yesu.’”
“This is the Third Angel’s Message as it stands, separated from the other two. But, in fact, it can not be regarded as separate; and cannot be made to stand apart as if it alone were a single, separate message to the world; for the very first words concerning it are: ‘The Third Angel followed THEM.’ Thus, by the very first words of the message itself we are referred not only to the one, but to the two, which preceded it. And the Greek word translated ‘followed’ signifies not following apart, nor only following, but ‘following with,’ as soldiers follow their captain, or servants their master; therefore, ‘to follow one in a thing; to let one’s self be led.’ When spoken of things, it signifies to follow as a result; to follow ‘as a consequence of something which had gone before.’ Thus, as to persons, the Third Angel follows with the two which have preceded; and his message, as a thing, follows as a result, or consequence, of the which have gone before.
“Kuno kwe Kubaka kwa Malayika Ow’Okusatu nga bwe kuyimiridde, kwawuliddwa ku bubiri obulala. Naye mu mazima, tekuyinza kutwalibwa ng’okwawukana; era tekuyinza kufuulibwa kuyimirira ku bwakwo nga n’ekkyo kyokka bwe bubaka obumu obw’enjawulo eri ensi; kubanga ebigambo byakyo eby’olubereberye ddala bye bino nti: ‘Malayika ow’okusatu n’abagoberera.’ Bwe kityo, olw’ebigambo byennyini eby’olubereberye eby’obubaka obwo, tukubirizibwa okutunuulira si omu gwokka, wabula bombi, abaakugenda mu maaso. Era ekigambo eky’Oluyonaani ekyavvuunulwa nti ‘yagoberera’ tekitegeeza kugoberera nga weeyawudde, wadde okugoberera kwokka, wabula ‘okugoberera wamu ne,’ nga abaserikale bwe bagoberera omuduumizi waabwe, oba abaddu mukama waabwe; kyenvudde kitegeeza nti, ‘okugoberera omuntu mu kintu; okuleka omulala okukukulembera.’ Bwe kyogerwako ku bintu, kitegeeza okugoberera ng’ekivuddeko; okugoberera ‘ng’ekinaava mu kintu ekyasooka okugendawo.’ Kale, ku bikwata ku bantu, Malayika Ow’Okusatu agoberera wamu n’ababiri abaamukulembera; era n’obubaka bwe, ng’ekintu, bugoberera ng’ekivuddeko, oba ng’ekinaava mu ebyo ebyakugenda mu maaso.”
“But of the Second one also it is written: ‘And there followed another angel.’ As with the Third Angel following the Second, so it is with the Second Angel following the First. And of the First one it is written: ‘And I saw another angel fly,’ etc. This is the first in this series of three. There follows with him another; and the Third Angel follows with them. There is a succession in the order of their rise; but, when the three have in succession risen, then they go on together as one. The First one sounds forth his message; the Second one follows and joins with the First; the Third follows them, and joins with them; so that, when the three are joined, and go on together in their united power, they form a mighty, threefold, loud-voiced message. It takes all to make the Third Angel's Message complete; and the Third Angel’s Message cannot be truly given without the giving of all.
“Naye ne ku ow’Okubiri era kyawandiikibwa nti: ‘Awo Malayika omulala n’agoberera.’ Nga bwe kiri ku Malayika ow’Okusatu okugoberera ow’Okubiri, bwe kityo bwe kiri ne ku Malayika ow’Okubiri okugoberera ow’Olubereberye. Era ku ow’Olubereberye kyawandiikibwa nti: ‘Ne ndaba malayika omulala ng’abuuka,’ n’ebirala. Ono ye musooka mu lulagiriro luno olw’abasatu. Omulala amugoberera; era Malayika ow’Okusatu abagulirizaako. Waliwo okuddirinngana mu nteekateeka y’okuyimuka kwabwe; naye, bano basatu bwe bamala okuyimuka nga baddirinngana, ne balyoka bagenda wamu ng’ekintu kimu. Ow’Olubereberye alangirira obubaka bwe; ow’Okubiri amugoberera era ne yeegatta ku ow’Olubereberye; ow’Okusatu nabo n’abagoberera era ne yeegatta ku bo; bwe kityo, bano basatu bwe beegatta ne bagenda awamu mu maanyi gaabwe agagattiddwa, bakola obubaka obunene obw’emirundi esatu obw’eddoboozi ery’amaanyi. Bonna beetaagisa okufuula Obubaka bwa Malayika ow’Okusatu obujjuvu; era Obubaka bwa Malayika ow’Okusatu tebusoobola kuweebwa mu butuufu awatali kuweebwa kwabwe bonna.”
“What, then, is the threefold message in its respective parts?—Here is the First: ‘And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God, and give glory to Him; for the hour of His judgment is come: and worship Him that made heaven, and earth, and the sea, and the fountains of waters.’
“Kale, obubaka obw’emirundi esatu mu bitundu byabwo eby’enjawulo kye ki?—Buno bwe Bwasooka: ‘Ne ndaba malayika omulala ng’abuuka wakati mu ggulu, ng’alina enjiri ey’olubeerera okugibuulira abo abatuula ku nsi, ne buli ggwanga, n’ekika, n’olulimi, n’abantu, ng’ayogera n’eddoboozi ddene nti, Mutye Katonda, mumuwe ekitiibwa; kubanga essaawa y’omusango gwe etuuse: era musinze oyo eyakola eggulu, n’ensi, n’ennyanja, n’ensulo ez’amazzi.’”
“Here is the Second: ‘And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because the made all nations drink of the wine of the wrath of her fornication.’
“Wano we Okwokubiri: ‘Awo malayika omulala n’agoberera ng’agamba nti, Babulooni agudde, agudde, ekibuga ekyo ekinene, kubanga kyanywesa amawanga gonna ku nvinnyo ey’obusungu bw’obwenzi bwayo.’”
“And here is the Third: ‘And the Third Angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: and the smoke of their torment ascendeth up forever and ever: and they have no rest day nor night, who worship the Beast and his Image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’
“Era wano we Okwokusatu: ‘Ne Malayika ow’Okwokusatu n’abagoberera, ng’ayogera n’eddoboozi ddene nti, Omuntu yenna bw’asinzanga ensolo n’ekifaananyi kyayo, n’aweebwa akabonero kaayo ku kyenyi kye oba ku mukono gwe, oyo naye alinywa ku mwenge gw’obusungu bwa Katonda, ogufukibwa nga tegutabuddwamu mu kikompe ky’obukambwe bwe; era alibonerezebwa n’omuliro n’amayinja agookya mu maaso ga bamalayika abatukuvu ne mu maaso g’Omwana gw’Endiga: era omukka gw’okubonerezebwa kwabwe gulyambuka emirembe n’emirembe: so tebalina kuwummula emisana n’ekiro, abo abasinza Ensolo n’Ekifaananyi kyayo, na buli aweebwa akabonero k’erinnya lyayo. Wano we wali okugumiikiriza kw’abatukuvu: wano we bali abakwata ebiragiro bya Katonda n’okukkiriza kwa Yesu.’”
“A glance at the wording of each of these messages will discover that thought in the Greek word ‘followed,’ which signifies ‘following as a consequence.’ The First bears the everlasting gospel, to preach to every creature, calling upon all to fear God and give glory to Him, and to worship Him; because the hour of His judgment is come. the rejection of this message produces a condition of things which, as the consequence of such rejection, is described in the words of the Second Angel, which follows. And because of the rejection of the First Message; and because of the consequences of that rejection, as announced in the Second; a condition of things is produced, as a further consequence, which requires that the Third Angel shall follow them, proclaiming with a loud voice his dreadful warning against the terrible evils that have been produced as the double consequence of the rejection of the First Message.
“Okutunuulira ku ngeri ebigambo bya buli bubaka gye bitegekeddwamu kulaga ekirowoozo ekiri mu kigambo ky’Oluyonaani ekivvuunulwa nti, ‘yagoberera,’ ekitegeeza ‘okugoberera ng’ekivaamu.’ Ow’Olubereberye aleeta enjiri ey’emirembe n’emirembe, okugibuulira eri buli kitonde, ng’ayita bonna okutya Katonda, n’okuwa Ye ekitiibwa, n’okumusinza; kubanga essaawa ey’omusango gwe etuuse. Okugaana obubaka buno kuleeta embeera y’ebintu etyo, era ng’ekivaamu ky’okugaana okwo, eyanjulwa mu bigambo bya Malayika Owookubiri, agugoberera. Era olw’okugaana Obubaka Obw’Olubereberye; era olw’ebivaamu by’okugaana okwo, nga bwe byalangirirwa mu Bwaakubiri; embeera y’ebintu ereetebwaawo, ng’ekivaamu ekirala, erina okukakaatiriza nti Malayika Owookusatu abagoberere, ng’alangirira n’eddoboozi ddene okulabula kwe okw’entiisa ku bubi obw’entiisa obuleeteddwawo ng’ekivaamu eky’emirundi ebiri eky’okugaana Obubaka Obw’Olubereberye.”
“And that the voice and work of the Third Angel blend with that of the First, is plain from his closing words: ‘Here are they that keep the commandments of God, and the faith of Jesus;’ because this is ever the object of the preaching of the everlasting gospel. It is the substance of fearing God and giving glory to him, and of worshiping ‘him that made heaven, and earth, and the sea, and the fountains of waters.’ The keeping of the commandments of God and the faith of Jesus is the only thing that will enable any soul to stand in the hour of his judgment, which the first angel declares ‘is come.’
“Era nti eddoboozi n’omulimu eby’Omuggya ow’Okusatu bikwatagana n’ebya ow’Olubereberye, kyeyolekera ddala mu bigambo bye eby’okusembayo nti, ‘Wano we bali abo abakwata ebiragiro bya Katonda n’okukkiriza kwa Yesu;’ kubanga kino kye kigendererwa bulijjo eky’okubuulira enjiri ey’olubeerera. Gwe mutima gw’okutya Katonda n’okumuwa ekitiibwa, n’okumusinzanga ‘oyo eyakola eggulu n’ensi n’ennyanja n’ensulo ez’amazzi.’ Okukwata ebiragiro bya Katonda n’okukkiriza kwa Yesu kye kintu kyokka ekisobola okusobozesa omwoyo gwonna okuyimirira mu kiseera eky’omusango gwe, Omuggya ow’Olubereberye ky’alangirira nti ‘kituuse.’”
“Immediately following the closing words of the Third Angel is ‘heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth’—from this time forward. Revelation 14:13. And immediately following this are the words, ‘And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle. And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle, and reap: for the time is come for thee to reap; for the harvest of earth is ripe. And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped.’ Revelation 14:14–16. And ‘the harvest is the end of the world.’ Matthew 13:39.
“Amangu ago gaddirira ddala ebigambo ebisembayo eby’Omumalayika ow’Okusatu kuwulirwa ‘eddoboozi okuva mu ggulu nga ligamba nti, Wandiika nti, Balina omukisa abafu abafiira mu Mukama okuva kaakano’—okuva mu kiseera ekyo okweyongerayo. Okubikkulirwa 14:13. Era amangu ago nga bino bigoberera we wali ebigambo bino nti, ‘Ne ntunula, era, laba, ekire ekyeru, era ku kire yali atuddeko afaanana ng’Omwana w’omuntu, ng’alina ku mutwe gwe engule eya zzaabu, era mu mukono gwe ekitoggo eky’obwogi. Omumalayika omulala n’ava mu yeekaalu, ng’akaaba n’eddoboozi ddene eri oyo eyali atudde ku kire nti, Yingiza ekitoggo kyo, okungule: kubanga ekiseera kituuse ggwe okungula; kubanga amakungula g’ensi gakungubye. N’oyo eyali atudde ku kire n’ayingiza ekitoggo kye ku nsi; ensi n’ekungulwa.’ Okubikkulirwa 14:14–16. Era ‘amakungula kye nkomerero y’ensi.’ Matayo 13:39.”
“Again: the Third Angel particularly warns all people against the worship of the beast and his image, whatever these may be; and, from Revelation 19:11–21, we find that the beast and his image are ‘alive’ when the Lord comes in the clouds of heaven, and are ‘both’ destroyed with the brightness of his coming.
“Era nate: Malayika Ow’okusatu naddala nnyo okulabula abantu bonna obutasinza ensolo n’ekifaananyi kyayo, kyonna kye biyinza okuba; era, okuva mu Okubikkulirwa 19:11–21, tukizuula nti ensolo n’ekifaananyi kyayo ‘biramu’ Mukama bw’ajja mu bire eby’omu ggulu, era ‘byombi’ bizikirizibwa n’okumasamasa kw’okujja kwe.
“These facts show that the Third Angel’s Message is a mighty, threefold, loud-voiced message, which goes forth to every nation and kindred and tongue and people, just before the second coming of the Lord; and which ripens the harvest of the earth, and makes ready a people prepared for the Lord, just as the message of John the Baptist prepared the way for the first coming of the Lord. And so it is the last, the closing, message of God to the world.
“Eby’amazima bino biraga nti Obubaka bw’Omumalayika ow’Okusatu bwe bubaka obw’amaanyi, obw’emirundi esatu, obw’eddoboozi ery’amaanyi, obugenda eri buli ggwanga n’ekika n’olulimi n’abantu, nga okutya kw’okuja okw’okubiri okwa Mukama kunaatera; era obwengera amakungula g’ensi, ne butegeka abantu abategekeddwa Mukama, nga bwe kiri nti obubaka bwa Yokaana Omubatiza bwategekera ekkubo okuja okusooka okwa Mukama. Kale n’olwekyo bwe bubaka bwa Katonda obusembayo ddala, obuggalawo, eri ensi.”
“And now, having thus an understanding of what the Third Angel’s Message is in itself, the relation of that message to the great nations of today can be better discerned by a consideration of The Time of the Third Angel’s Message.” A. T. Jones, The Great Nations of Today, 114.
“Era kaakano, nga tumaze okufuna okutegeera okw’engeri nti Obubaka bw’Omumalaika Ow’okusatu kye buli mu bwo bwennyini, enkolagana y’obubaka obwo n’amawanga amanene ag’omu mirembe gino gya leero esobola okulabika obulungi okusingawo nga tuyita mu kulowooza ku Biseera by’Obubaka bw’Omumalaika Ow’okusatu.” A. T. Jones, The Great Nations of Today, 114.