Jones' Logic
Enkola ya Jones
Jones’ logic that the first angel of Revelation fourteen cannot be separated from the following two angels is rock-solid. His identification of the structural connection of those three angels with the trumpet angels is absolutely air-tight. His emphasis was no doubt upon the three angels of Revelation fourteen, but the logic for applying them as “inseparable,” is just as valid for all the angels that preceded them.
Ensonga ya Jones nti malayika asooka ow’Okubikkulirwa kkumi na bina tayinza kwawulibwa ku bamalayika ababiri abamuddirira, nnywevu nnyo era terina bwe yeyinza kuvumaganyizibwa. Okutegeera kwe ku nkolagana ey’ensengeka ya bamalayika abo abasatu ne bamalayika b’amakondeere kukakafu ddala era tekusobola kuwugulwamu bbanga lyonna. Tewali kubuusabuusa nti okunyweza kwe kwali ku bamalayika abasatu ab’Okubikkulirwa kkumi na bina, naye ensonga ey’okubassa mu nkola ng’“abatayinza kwawulibwa” eriiko obutuufu bwe bumu eri ne ku bamalayika bonna abaabasooka.
Because he was focusing upon the three angels of Revelation fourteen, he did not carry out his own logic to its ultimate conclusion. Ultimately the logic he used to connect the fifth, sixth and seventh woe trumpets to the three angels of Revelation fourteen, also included taking the line of the trumpets all the way back to the first of the seven trumpet angels.
Kubanga yali assa essira ku bamalayika abasatu ab’Okubikkulirwa essuula ekkumi n’ena, teyatuusa nsonga gye yali agoberera ku nkomerero yaayo ey’enkomeredde ddala. Ku nkomerero, ensonga gye yakozesa okugatta amakondeere ag’ennaku ag’okutaano, ag’omukaaga n’ag’omusanvu ku bamalayika abasatu ab’Okubikkulirwa essuula ekkumi n’ena, era yali erimu n’okutwala olunyiriri lw’amakondeere okudda ennyuma okutuuka ddala ku malayika ow’olubereberye ku bamalayika musanvu ab’amakondeere.
And I saw the seven angels which stood before God; and to them were given seven trumpets. … And the seven angels which had the seven trumpets prepared themselves to sound. Revelation 8:2, 6.
Awo ne ndaba bamalayika musanvu abaayimirira mu maaso ga Katonda; ne baweebwa amakondeere musanvu. … Ne bamalayika omusanvu abaali n’amakondeere omusanvu ne beeteekateeka okugafuuwa. Okubikkulirwa 8:2, 6.
The series of angels begins with the “seven” trumpet angels, and the line of angels in Revelation begins with the first trumpet all the way through to the third angel’s warning of the mark of the beast. Jones is correct for identifying a distinction from the first four trumpets and the last three woe trumpets, for that “four and three” prophetic structure is also found in the churches and the seals. Established upon three witnesses in the book of Revelation allows those who choose to see that seven as a symbol, also contains four as a symbol and three as a symbol.
Luk rweny malaika gutandika n’obumalaika “musanvu” ab’amakondeere, era olukalala lw’abamalaika mu Kubikkulirwa lutandikira ku mukondeere ogusooka ne lugenda okutuuka ku kulabula kw’omumalaika ow’okusatu okw’akabonero k’ensolo. Jones mutuufu mu kulaga nti waliwo enjawulo wakati w’amakondeere ana agasooka n’amakondeere asatu ag’enaku ag’oluvannyuma, kubanga ensengeka eyo ey’obunnabbi ey’“ena n’esatu” era esangibwa mu kkanisa n’omu bubonero. Okunywezebwa ku bajulirwa basatu mu kitabo kya Kubikkulirwa kikkiriza abo abasalawo okulaba nti musanvu ng’akabonero, era mulimu ena ng’akabonero ne ssatu ng’akabonero.
A Divine Connection
Enkolagana ey’Obwakatonda
What we have been identifying in the recent past is that the first and second angels of Revelation fourteen are empowered by a time prophecy of Islam of the first and second woes, and that the empowerment of the third angel is accomplished by the fulfillment of the third woe on 9/11. What Jones’ application identifies, (even though he did not make my point) is that every angel from the first trumpet angel of Revelation eight to the third woe trumpet of Revelation eleven is inseparably connected with the three angels of Revelation fourteen. They are symbols within the same prophetic line. They must be recognized as such to understand the various roles that each of the angels represent. So just as the seven churches, seals and trumpets represent seven, and also the symbol of four and three within the overall symbolism of the seven (churches, seals and trumpets); the line of angels from the first of seven trumpet angels all the way through to the third angel must be considered as a whole. This identifies a line of eleven angels.
Mu biro ebyo ebiyise tubadde tukitegeera nti malayika ow’olubereberye n’owookubiri ab’omu Okubikkulirwa essuula kkumi na nnya baweebwa amaanyi olw’obunnabbi bw’ebiseera obukwata ku Busiraamu obw’ennaku zonna ez’olubereberye n’ezookubiri, era nti okuweebwa amaanyi kwa malayika ow’okusatu kutuukirizibwa olw’okutuukirira kw’ennaku yonna ey’okusatu ku 9/11. Ekyo ennyonnyola ya Jones ky’eraga, (newaakubadde nga teyagamba nsonga yange), kwe kuba nti buli malayika okuva ku malayika ow’olubereberye ow’ekkondeere mu Okubikkulirwa essuula munaana okutuuka ku kkondeere k’ennaku yonna ey’okusatu mu Okubikkulirwa essuula kkumi na emu ayungiddwa obutayawukana ku bamalayika basatu ab’omu Okubikkulirwa essuula kkumi na nnya. Bino bubonero obuli mu lunyiriri lumu olw’obunnabbi. Biteekwa okutegeerwa bwe bityo okusobola okutegeera emirimu egy’enjawulo buli omu ku bamalayika gy’akiikirira. Kale nga bwe kiri nti ekkanisa omusanvu, envumbo omusanvu n’amakondeere omusanvu bikiikirira musanvu, era n’obubonero bwa nnya ne busatu munda mu bubonero obw’omugatte obwa musanvu (amakanisa, envumbo n’amakondeere); n’olunyiriri lwa bamalayika okuva ku malayika ow’olubereberye ku bamalayika omusanvu ab’ekkondeere okutuukira ddala ku malayika ow’okusatu lulina okutunuulirwa ng’ekintu kimu ekijjuvu. Kino kiraga olunyiriri lwa bamalayika kkumi n’omu.
The three angels of Revelation fourteen represent the warning message of the Millerites that announced the opening of the judgment and thereafter the warning message of the one hundred and forty-four thousand that is announcing the close of judgment.
Bamalayika abasatu ab’omu Okubikkulirwa essuula ekkumi n’ennya bakiikirira obubaka obw’okulabula obw’Abamillerite obwalangirira okutandika kw’omusango, era oluvannyuma obubaka obw’okulabula obw’emitwalo kikumi mu enkumi ana mu enkumi nnya obulangirira okuggala kw’omusango.
The seven trumpets represent powers that God employed providentially to bring judgment upon nations that enforced the worship of the sun.
Amakondeere omusanvu gategeeza amaanyi Katonda ge yakozesa mu ngeri ey’obwakabaka bwe okuleta omusango ku mawanga agaawaliriza okusinza enjuba.
The first four trumpets identify the progressive demise of Western Rome by the year 427.
Ekkondeere ennya ennya ezisooka ziraga okuggwaawo okw’Obwakabaka bwa Rooma obw’ebugwanjuba mu mpola okutuuka ku mwaka 427.
The fifth and sixth identify the demise of Eastern Rome from 1449 unto 1453.
Ekyokutaano n’eky’omukaaga biraga okugwa kw’Obwakabaka bwa Rooma obw’Ebuvanjuba okuva mu 1449 okutuuka mu 1453.
The last three trumpets represent Islam of the three woes.
Amakondeererwa asatu agasembayo gakiikirira Obusiraamu obw’obulabe obusatu.
The angel in Revelation ten is Christ, who descends to empower the movement in the beginning and He descends again in Revelation eighteen, to empower the movement at the end.
Malayika mu Okubikkulirwa essuula ey’ekkumi ye Kristo, assa wansi okuwa amaanyi olutambula ku ntandikwa era assa wansi nate mu Okubikkulirwa essuula ey’e kkumi n’omunaana, okuwa amaanyi olutambula ku nkomerero.
The seventh trumpet began to sound on October 22, 1844 at the opening of the judgment which is the antitypical Day of Atonement. The trumpet of Jubilee was to be sounded on the Day of Atonement. Two trumpets therefore are sounded at the judgment; the Jubilee trumpet and the seventh trumpet.
Omweso ogw’omusanvu gwatandika okuvuga nga October 22, 1844, mu kutandika kw’omusango gwe lunaku olw’Okutangirirwako olw’ebyokulabirako ebyatuukirira. Omweso ogwa Yubireyo gwalina okuvugibwa ku Lunaku olw’Okutangirirwako. N’olwekyo emyeso ebiri givugibwa mu musango; omweso gwa Yubireyo n’omweso ogw’omusanvu.
Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubilee unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. A jubilee shall that fiftieth year be unto you: ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of thy vine undressed. Leviticus 25:9–11.
Awo olina okufuuwa ekkondeere ery’omuyaga ogw’Okuyubire ku lunaku olw’ekkumi olw’omwezi ogw’omusanvu; ku lunaku olw’okutangirirwako ebibi munaafuuwanga ekkondeere mu nsi yammwe yonna. Era munaatukuza omwaka ogw’amakumi ataano, era mulangirire obwanjawulo mu nsi yonna eri abantu bonna abagibeeramu: gunaabanga Muyaga gwa Kuyubire gye muli; era buli muntu alidda eri obusika bwe, era buli muntu alidda eri ekika kye. Omwaka ogwo ogw’amakumi ataano gunaabanga Muyaga gwa Kuyubire gye muli: temuusigenga, so temukungulenga ekikula kyokka mu gwo, so temukunngaanyenga zabbibu za muzabbibu gwo ogutatemeddwa. Abaleevi 25:9–11.
The context that identifies the scattering of Israel for “seven times” located in the very next chapter in Leviticus, is set forth in the verses that lead to the instruction of sounding the jubilee trumpet on the Day of Atonement.
Embeera eyawula okusasaana kwa Isiraeri okumala “ebiseera musanvu,” eri mu ssuula eddirira ddala mu Eby’Abaleevi, etegeezebwa mu nnyiriri ezikulembera ekiragiro eky’okufuuwa ekkondeere erya Yubireyo ku Lunaku olw’Okutangirirwa.
Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto the Lord. Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof; But in the seventh year shall be a sabbath of rest unto the land, a sabbath for the Lord: thou shalt neither sow thy field, nor prune thy vineyard. That which groweth of its own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vine undressed: for it is a year of rest unto the land. And the sabbath of the land shall be meat for you; for thee, and for thy servant, and for thy maid, and for thy hired servant, and for thy stranger that sojourneth with thee, And for thy cattle, and for the beast that are in thy land, shall all the increase thereof be meat. And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Leviticus 25:2–8.
Yogera abaana ba Isiraeri, obagambe nti, Bwe mulituuka mu nsi gye mbawa, ensi eryoke ekuume ssabbiiti eri Mukama. Emyaka mukaaga onoosiganga ennimiro yo, n’emyaka mukaaga onoosaliriranga olusuku lwo olw’emizabbibu, n’okuŋŋaanya ebibala byalwo; naye mu mwaka ogw’omusanvu walibaawo ssabbiiti ey’okuwummula eri ensi, ssabbiiti eri Mukama: toosigenga nnimiro yo, so toosaliriranga lusuku lwo olw’emizabbibu. Ekimera ky’okukungula kwo ekirimeera kyokka tokikungulenga, so n’emizabbibu egy’olusuku lwo olutalabiriddwa togikuŋŋaanyanga; kubanga gwe mwaka ogw’okuwummula eri ensi. Era ssabbiiti y’ensi eneebeeranga mmere gye muli; gy’oli, n’eri omuddu wo, n’eri omuzaana wo, n’eri omupakasi wo, n’eri omugenyi wo abeera naawe, era n’eri ebisolo byo, n’eri ensolo ez’omu nsi yo; ebyengera byayo byonna bineebeeranga mmere. Era weebalirenga ssabbiiti musanvu ez’emyaka, emirundi musanvu egy’emyaka musanvu; n’ekiseera kya ssabbiiti omusanvu ez’emyaka kinaakubeereranga emyaka amakumi ana mu mwenda. Eby’Abaleevi 25:2–8.
When Miller recognized the judgment against Israel for breaking the sabbath rest for the land in chapter twenty-six, he applied the principle that a day represents a year and discovered that a year is three hundred and sixty days, and that seven times three hundred and sixty was twenty-five hundred and twenty years of punishment for breaking the covenant. It was the first prophetic truth he discovered. It’s the foundation of the truths that made up the foundation that Christ laid through the work of Miller. The Jubilee trumpet is an announcement of deliverance and freedom.
Miller bwe yategeera omusango ogwatuusibwa ku Isiraeri olw’okumenya okuwummula kwa Ssabbiiti okw’ensi mu ssuula ey’amakumi abiri mu mukaaga, yakozesa enkola nti olunaku lukiikirira omwaka, n’azuula nti omwaka gulimu ennaku ebikumi bisatu mu nkaaga, era nti emirundi musanvu egy’ebikumi bisatu mu nkaaga gyali myaka enkumi bbiri mu bina mu abiri egy’okubonerezebwa olw’okumenya endagaano. Eryo lyali ge mazima agasooka ag’obunnabbi ge yazuula. Gwe musingi gw’amazima agaakola omusingi Kristo gwe yassaawo okuyita mu mulimu gwa Miller. Ettulumba lya Yubireewo kulangirira kununulibwa n’obwanjulu.
The seventh trumpet is Islam of the third woe.
Engombe ey’omusanvu ye Busiraamu obw’akabonero ak’okusatu.
But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.
Naye mu nnaku ez’eddoboozi ly’omumalayika ow’omusanvu, bw’alitandika okufuuwa, ekyama kya Katonda kirituukirira, nga bwe yakilangirira eri abaweereza be bannabbi. Okubikkulirwa 10:7.
The seventh trumpet of Islam is an external prophetic truth and the Jubilee trumpet is the internal prophetic truth of justification by faith—deliverance from sin, which according to Sister White is the third angel in verity. In the period when the seventh trumpet is sounding, the mystery of Christ in you the hope of glory will be perfected as Christ combines His Divinity with the humanity of the one hundred and forty-four thousand. Those who then receive the seal of God will proclaim a trumpet message of warning represented as the third woe and also the warning of the third angel. The third woe empowers the message of the third angel when the angel who is no less a personage than Jesus Christ descends with a message in His hand.
Ekkondeere ery’omusanvu ery’Obusiraamu ge mazima ag’obunnabbi ag’ebweru, era ekkondeere ery’Yobuuli ge mazima ag’obunnabbi ag’omunda ag’okugololwa olw’okukkiriza—okununulibwa okuva mu kibi, nga Sister White bw’agamba nti ye malayika ow’okusatu mu mazima. Mu kiseera ekkondeere ery’omusanvu lwe liriko likubibwa, ekyama kya Kristo mu mmwe essuubi ery’ekitiibwa kirituukirizibwa ddala, nga Kristo agatta Obwakatonda bwe n’obuntu bw’abo akakadde kikumi mu enkumi ana mu bunaana. Abo oluvannyuma abanaafuna akabonero ka Katonda balirangirira obubaka obw’ekkondeere obw’okulabula obukiikirirwa ng’ekizibu eky’okusatu era n’okulabula kwa malayika ow’okusatu. Ekizibu eky’okusatu kiwa amaanyi obubaka bwa malayika ow’okusatu, malayika oyo nga si mutume mulala wabula Yesu Kristo yennyini bw’akka ng’alina obubaka mu mukono gwe.
When we identify that it was a time prophecy of the first and second woe that empowered the first angel’s message, and a prophecy of the third woe that empowers the third angel’s message, we are identifying the trumpets as ‘judgments that were brought upon Rome in response to Sunday enforcement.’ Those providential judgments, particularly the last three woe trumpets, align and parallel the warning message of Revelation fourteen’s three angels. Two woes and two angels in the Millerite history and the third woe and the third angel in the history of the one hundred and forty-four thousand. In the beginning history of the first and second angels, the message of the opening of the judgment was empowered by a fulfillment of Islam of the first and second woes. In the ending history of the third angel the message announcing the close of judgment was empowered by a fulfillment of Islam of the third woe.
Bwe tumanya nti buno bwali obunnabbi obw’ebiseera obw’akabi akasooka n’akookubiri obwaweesa amaanyi obubaka bw’omumalayika ow’olubereberye, era nti obunnabbi bw’akabi akookusatu bwe buwa amaanyi obubaka bw’omumalayika ow’okusatu, tubeera tuzudde amakondeere ng’“emisango egyaletebwa ku Rooma ng’okuddamu eri okunyweza olunaku lwa Ssande.” Emisango egyo egy’obulabirizi bwa Katonda, naddala amakondeere asatu ag’enkomerero ag’akabi, gakwatagana era gakulandagana n’obubaka obw’okulabula obw’abamalayika abasatu ab’omu Okubikkulirwa essuula ya kkumi n’ennya. Obubi bubiri n’abamalayika babiri mu byafaayo eby’AbaMiraayi, n’akabi akookusatu n’omumalayika ow’okusatu mu byafaayo by’abo obukumi kikumi mu amakumi ana mu enkumi nnya. Mu byafaayo eby’olubereberye eby’omumalayika ow’olubereberye n’owookubiri, obubaka obw’okuggulwawo kw’omusango bwaweebwa amaanyi olw’okutuukirira kw’Obusiraamu obw’akabi akasooka n’akookubiri. Mu byafaayo eby’enkomerero eby’omumalayika ow’okusatu, obubaka obulangirira okuggala kw’omusango bwaweebwa amaanyi olw’okutuukirira kw’Obusiraamu obw’akabi akookusatu.
The empowerment at the beginning and ending was represented by the angel of Revelation ten and eighteen, “who was no less a personage than Jesus Christ.” The external message of Islam and the internal message of judgment is the external third woe trumpet and the internal message of judgment is the trumpet of the third angel. The external trumpet of Islam is the prophecy of twenty-five hundred and twenty years and the internal trumpet of the third angel is the twenty-three hundred years. Both arrived and sounded at the opening of the judgment of the dead, and both arrived again at the opening of the judgment of the living.
Amani agiweerwako ku ntandikwa ne ku nkomerero kaakiikirirwa malayika ow’omu Okubikkulirwa essuula eya kkumi n’eya kkumi n’omunaana, “eyali talina kuba mutukuvu mulala yenna wabula Yesu Kristo.” Obubaka obw’ebweru obw’Obusiraamu n’obubaka obw’omunda obw’omusango gwe mwereere ogw’akabonero ak’okusatu; era obubaka obw’omunda obw’omusango gwe mwereere ge mwereere gw’omumalayika ow’okusatu. Ekidongo eky’ebweru eky’Obusiraamu kye obunnabbi obw’emyaka enkumi bbiri mu binaana mu abiri (2520), era ekidongo eky’omunda eky’omumalayika ow’okusatu kye myaka enkumi bbiri mu bisatu (2300). Byombi byatuuka ne bivuga ku kutandika kw’omusango gw’abafu, era byombi ne bituuka nate ku kutandika kw’omusango gw’abalamu.
The angel of Revelation ten descended on August 11, 1840 in fulfillment of the prophecy of Islam and in so doing, the angel typified the descent of the angel of Revelation eighteen with a fulfillment of a prophecy of Islam. God’s judgment upon the rebellion of the Sunday law in 321, and then again in 538 is represented by the first six trumpets, and His judgment for the soon-coming Sunday law rebellion is represented by the seventh trumpet, which is the third woe and also the third angel. The warning message of the beginning of the judgment on October 22, 1844 and the warning message of the judgment of the living on 9/11 were both empowered by the seventh angel in the sequence that Jones set forth. Six trumpet angels in chapters eight and nine, then in chapter ten the angel descends who is no less a personage than Jesus Christ. He is the seventh in the sequence of angels, who is followed in chapter eleven by the third woe, which is the seventh trumpet that began to sound in 1844, but is the eighth in the series of angels that lead to the ninth, tenth and eleventh angels in Revelation fourteen.
Malayika ow’Okubikkulirwa essuula ey’ekkumi yakkakka ku nga 11 Agosito, 1840 mu kutuukiriza obunnabbi obukwata ku Isiraamu; era bw’atyo, malayika oyo yali ekifaananyi eky’okukka kwa malayika ow’Okubikkulirwa essuula eya kkumi n’omunaana ng’atuukiriza obunnabbi obukwata ku Isiraamu. Okusalira kwa Katonda omusango ku bujeemu bw’etteeka lya Ssande mu 321, ate oluvannyuma nate mu 538, kulagibwa amakondeere omukaaga asooka; era okusalira kwe omusango ku bujeemu bw’etteeka lya Ssande obugenda okubaawo mu bbanga ettono kulagibwa ekkondeere ery’omusanvu, kwe kubonaabona okw’okusatu era era ye malayika ow’okusatu. Obubaka obulabula obw’okutandika kw’omusango nga 22 Okitobba, 1844, n’obubaka obulabula obw’omusango gw’abalamu ku 9/11, byombi byayitibwamu amaanyi malayika ow’omusanvu mu lukalala Jones lwe yateekawo. Malayika mukaaga ab’amakondeere mu ssuula ey’omunaana n’ey’omwenda; olwo mu ssuula ey’ekkumi malayika n’akka, atali wa wansi ku kubeera muntu mulala yenna wabula Yesu Kristo. Ye wa musanvu mu lukalala lwa bamalayika, era mu ssuula eya kkumi n’emu addirirwa kubonaabona okw’okusatu, kwe kkondeere ery’omusanvu eryatandika okuvuga mu 1844, naye nga ye wa munaana mu lunyiriri lwa bamalayika abaleeta eri ow’omwenda, ow’ekkumi, n’ow’ekkumi n’omu bamalayika mu Okubikkulirwa essuula eya kkumi n’ena.
The third angel’s message cannot be isolated from the first and second angels’ messages, but neither can it be separated from the seven trumpets of God’s judgment upon apostasy. The first four trumpets of judgment in chapter eight of Revelation identify the progressive demise of Western Rome after Constantine’s first Sunday law in 321 and began at his division of the empire into east and west in 330.
Obubaka bwa malayika ow’okusatu tebuyinza kwawulibwa ku bubaka bwa bamalayika abaasooka n’owookubiri, naye era tebuyinza kwawulibwa ku makondeere musanvu ag’omusango gwa Katonda ku kujeemera okwava ku mazima. Amakondeere ana agaasooka ag’omusango mu ssuula ey’omunaana eya Okubikkulirwa galaga okuzikirira okw’egenda mu maaso okw’Obwakabaka bwa Rooma obw’ebugwanjuba oluvannyuma lw’etteeka lya Konsutantino eryasooka erya Ssande mu 321 era ne bitandika bwe yagabanya obwakabaka mu buvanjuba n’obugwanjuba mu 330.
“When our nation, in its legislative councils, shall enact laws to bind the consciences of men in regard to their religious privileges, enforcing Sunday observance, and bringing oppressive power to bear against those who keep the seventh-day Sabbath, the law of God will, to all intents and purposes, be made void in our land; and national apostasy will be followed by national ruin.” Review and Herald, December 18, 1888.
“Eggwanga lyaffe, mu bitebe byalyo eby’amateeka, liriteekawo amateeka okusiba omwoyo gw’obuntu mu by’eddembe lyabwe ery’eddiini, nga galagira okukuuma Ssande, era nga galeeta amaanyi ag’okunyigiriza ku abo abakwata Ssabbiiti ey’olunaku olw’omusanvu, amateeka ga Katonda galifuuka, mu ngeri zonna ez’omugaso, agassiddwaawo mu nsi yaffe; era obujeemu bw’eggwanga eri Katonda buligobererwa okuzikirira kw’eggwanga.” Review and Herald, December 18, 1888.
The principle of national apostasy bringing national ruin was brought upon Constantine’s nation beginning with the first four trumpets that brought Western Rome to a conclusion by 476. Eastern Rome came to its conclusion in 1453, though it had prophetically lost its national sovereignty on July 27, 1449. Unlike Babylon, who was overthrown in one night, Rome, both western and eastern was brought to their endings progressively. The demise of Western Rome under the first four trumpets by 476, represents the demise of the United States under four trumpets, which at one level represents the four generations of the United States that began in 1798 and ends at the Sunday law. Those four generations parallel the four generations of Adventism, which parallel the first four churches of Revelation two, and the four escalating abominations of Ezekiel chapter eight and the four waves of grasshoppers in the book of Joel.
Enkola y’okuva mu bujeemu obw’eggwanga ne kireeta okuzikirira kw’eggwanga, yakwata eggwanga lya Constantine okutandikira ku makondeere ana asooka agaaleeta Rooma ey’ebugwanjuba ku nkomerero yaayo mu 476. Rooma ey’ebuvanjuba yatuuka ku nkomerero yaayo mu 1453, newankubadde mu buryo obw’obunnabbi yali yamala dda okufiirwa obwetwaze bwayo obw’eggwanga nga July 27, 1449. Okwawukana ne Babulooni, eyasuulibwa mu kiro kimu, Rooma, ey’ebugwanjuba era n’ey’ebuvanjuba, yaleetebwa ku nkomerero zaayo mpola mpola. Okuggwaawo kwa Rooma ey’ebugwanjuba wansi w’amakondeere ana asooka mu 476, kulaga okuggwaawo kwa Amerika wansi w’amakondeere ana, ekintu ekikiikirira ku mutendera gumu emirembe ena egy’Amerika egyatandika mu 1798 era ne gikoma ku tteeka lya Ssande. Emirembe egyo ena gikwatagana n’emirembe ena egy’Abadiventi, era egyo ne gikwatagana n’amakanisa ana asooka ag’omu Okubikkulirwa essuula ey’okubiri, n’emizizo ena egyeyongera obubi mu Ezeekyeri essuula ey’omunaana, era n’amayengo ana ag’enzige mu kitabo kya Yoweeri.
For thus saith the Lord God; How much more when I send my four sore judgments upon Jerusalem, the sword, and the famine, and the noisome beast, and the pestilence, to cut off from it man and beast? Ezekiel 14:21.
Kubanga bw’ati bw’ayogera Mukama Katonda nti; Kale kyasinga obungi bwe ndisindika emisango gyange ena egy’amaanyi ku Yerusaalemi, ekitala, n’enjala, n’ensolo embi, ne kawumpuli, okusalako omuntu n’ensolo okuva mu kyo? Ezeekyeri 14:21.
The fifth and sixth trumpets brought down Eastern Rome, and eastern Rome in prophetic relation to western Rome, represents the state. Western Rome represents the church. Western Rome also represents the United States, who is conquered first, as was western Rome.
Ekkondeere ery’okutaano n’ery’omukaaga zisuula Rooma ey’Ebuvanjuba; era Rooma ey’Ebuvanjuba, mu nkolagana yaayo ey’obunnabbi ne Rooma ey’Ebugwanjuba, ekiikirira gavumenti. Rooma ey’Ebugwanjuba ekiikirira ekkanisa. Era Rooma ey’Ebugwanjuba nayo ekiikirira Amerika, eyawangulwa okusooka, nga bwe kyali ne Rooma ey’Ebugwanjuba.
“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, bw’erigatta n’Obwapapa mu kuwaliriza omuntu mu mutima gwe n’okukaka abantu okuwa ekitiibwa ssabbiiti ey’obulimba, abantu ab’omu buli nsi ku nsi yonna balikulemberwa okugoberera ekyokulabirako kye.” Testimonies, voliyumu 6, 18.
The first four trumpets represent the four generations of American history, and when the United States falls, the glorious land of verse forty-one of Daniel eleven has just fallen, and the next obstacle is Egypt, a symbol of the rest of the nations of the world. The United Nations, who are the ten kings, then agree to give their seventh kingdom to the papacy, for ‘a short space—one hour,’ in Revelation seventeen. This occurs at Herod’s birthday party, when he pledges half his kingdom. At Herod’s birthday party, in that hour the handwriting appears upon the plaster of the walls, and Belshazzar is slain. That hour arrives at the Sunday law and continues until the close of human probation. The seventh kingdom is conquered as typified by the destruction of the walls of Constantinople that came down in 1453. From the Sunday law in the United States, as typified by 1449; unto the fall of Constantinople in 1453 is four symbolic years. The papacy received its deadly wound in 1798.
Ebikonde ebina ebisooka biraga emirembe ena egy’ebyafaayo bya Amerika, era Amerika bw’egwa, ensi ey’ekitiibwa ey’ennyiriri ana mu emu eya Danyeri kkumi n’emu ebeera yaakagwa, era ekiziyiza ekiddako ye Misiri, akabonero akalaga amawanga amalala gonna ag’ensi. Olwo Omukago gw’Amawanga Amagatte, be bakabaka ekkumi, bakkiriza okuwa obwakabaka bwabwe obw’omusanvu eri obwapapa, kubanga mu Okubikkulirwa kkumi na musanvu kigambibwa nti, “akaseera katono—essaawa emu.” Kino kibaawo ku kijjulo ky’amazaalibwa ga Kerode, bwe yeesuubiza ekitundu ky’obwakabaka bwe. Ku kijjulo ky’amazaalibwa ga Kerode, mu ssaawa eyo, okuwandiika ku bbugwe kulabika ku bbomera bwazo, era Berusazzaali attibwa. Essaawa eyo etuuka ku mateeka ga Ssande era egenda mu maaso okutuusa ekiseera ky’okugezesebwa kw’abantu lwe kiggwaako. Obwakabaka obw’omusanvu buwangulwa nga bwe bwalagirirwa mu kifaananyi ky’okuzikirira kwa bbugwe za Konsitanutinopoole ezaagwa mu 1453. Okuva ku tteeka lya Ssande mu Amerika, nga bwe kyakakasibwa mu kifaananyi kya 1449; okutuuka ku kugwa kwa Konsitanutinopoole mu 1453, myaka ena egy’akabonero. Obwapapa bwafuna ekiwundu kyabwo eky’okufa mu 1798.
In Daniel eleven verse forty the papacy fell in 1798, at the time of the end. Then the king of the south fell in 1989, at the time of the end. The United States falls in verse forty-one and Egypt falls in verse forty-two and the papacy comes to its second and final fall in verse forty-five.
Mu Danyeri kkumi n’emu olunyiriri olw’amakumi ana, obwapapa bwagwa mu 1798, mu kiseera eky’enkomerero. Awo kabaka ow’obukiikaddyo n’agwa mu 1989, mu kiseera eky’enkomerero. Amerika egwa mu lunyiriri olw’amakumi ana mu lumu ne Misiri egwa mu lunyiriri olw’amakumi ana mu bbiri era obwapapa butuuka ku kugwa kwabwo okw’okubiri era okw’enkomerero mu lunyiriri olw’amakumi ana mu ttaano.
“From the rise and fall of nations as made plain in the books of Daniel and the Revelation, we need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass,’ it has perished. James 1:10. So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome. And so perishes all that has not God for its foundation. Only that which is bound up with His purpose, and expresses His character, can endure. His principles are the only steadfast things our world knows.” Prophets and Kings, 548.
“Okusituka n’okugwa kw’amawanga, nga bwe kyategeezebwa bulungi mu bitabo bya Danyeri n’Okubikkulirwa, tulina okuyigira engeri ekitiibwa eky’ebweru n’eky’ensi kyokka gye kitasaanyizibwamu. Babulooni, n’amaanyi gaayo gonna n’obukulu bwayo bwonna, ebyo ensi yaffe by’etang’awangako nate okulaba okuva olwo,—amaanyi n’obukulu ebyo eri abantu ab’omu biro ebyo ebyalabika ng’ebinywevu nnyo era eby’olubeerera,—nga byaggwaawo ddala mu bujjuvu! Ng’“ekimuli ky’omuddo,” kyazikirira. Yakobo 1:10. Bw’atyo bwe yazikirira obwakabaka bwa Bameedi ne Baperusi, n’obwakabaka bwa Buyonaani ne Rooma. Era bw’atyo bwe kizikirira buli ekintu ekitalina Katonda ng’omusingi gwakyo. Ekintu kyokka ekisobola okuwangaala kwe ekyo ekinywezeddwa ku kigendererwa Kye era ne kiraga empisa Ze. Emisingi Gye gyokka bye bintu ebinywevu ensi yaffe by’emanyi.” Bannabbi ne Bakabaka, 548.
The fall of the United States (the false prophet) in verse forty-one was typified by 1449, and the fall of Egypt (the dragon) in verse forty-two was typified by 1453 and the papacy (the beast) comes to its end with none to help as typified by 1798. The false prophet and the dragon are brought down by trumpet powers, and the beast is brought down by a dragon power.
Okugwa kwa Amerika eya Eggwanga Ebitagatta (nnabbi ow’obulimba) mu lunyiriri olw’ana mu lumu kwalagibwa mu kifaananyi kya 1449, era okugwa kwa Misiri (ogusota) mu lunyiriri olw’ana mu bbiri kwalagibwa mu kifaananyi kya 1453, era obwapapa (ensolo) butuuka ku nkomerero yaabwo nga tewali ayamba, nga kwalagibwa mu kifaananyi kya 1798. Nnabbi ow’obulimba n’ogusota bakkakkanyizibwa amaanyi g’amakondere, era ensolo ekkakkanyizibwa amaanyi g’ogusota.
The number four is a symbol of the dissolution of a kingdom. Alexander’s kingdom disintegrated into four kingdoms, and Egypt came down in the Red Sea in the fourth generation, and Israel is bowing to the sun in the fourth abomination of Ezekiel eight. The four generations a Protestantism and Republicans in the earth beast began in 1798 and ends at the soon-coming Sunday law for both horns. Ezekiel’s four sore judgments upon Jerusalem illustrate four judgments upon the United States, and those four judgments upon the sixth kingdom of Bible prophecy typify the four years from 1449 unto 1453 when the seventh kingdom of Bible prophecy agrees to give half their kingdom unto the papacy in a church and state relationship that the whore of Tyre reigns over.
Namba nnya ka kabonero ak’okusaasaana kw’obwakabaka. Obwakabaka bwa Alekizanda bwasaasaana ne bufuuka obwakabaka buna, era Misiri n’egwa mu Nnyanja Emmyufu mu mirembe egy’okuna, era Isiraeri avuunamira enjuba mu muzizo ogw’okuna ogwa Ezeekyeri munaana. Emirembe ena egy’Obupolotesitante n’Abareepablikani mu nsolo ey’ensi gyatandika mu 1798 era gikoma ku tteeka lya Ssande erijja amangu eri amahembe gombi. Emisango ena egiruma ennyo gya Ezeekyeri ku Yerusaalemi giraga emisango ena ku Amerika, era emisango egyo ena ku bwakabaka obw’omukaaga obw’obunnabbi bwa Bayibuli gifaananya emyaka ena okuva mu 1449 okutuuka mu 1453, obwakabaka obw’omusanvu obw’obunnabbi bwa Bayibuli lwe bukkiriza okuwa ekitundu ky’obwakabaka bwabwe eri obwapapa mu nkolagana y’ekkanisa n’eggwanga, omwenzi ow’e Ttuulo gy’afugiramu.
The four years of 1449 unto 1453 represent the demise of the seventh kingdom at the Sunday law, and they also represent the period of the demise of the eighth kingdom from the Sunday law unto the close of probation. The conquering of Egypt, who is the world and also the dragon that is given to the papacy, is a fractal at the beginning of the period symbolized by the four years of 1449 unto 1453. This identifies the fall of Constantinople at the Sunday law, and then again when Michael stands up. When Michael stands up the four angels are fully released according to inspiration.
Emyaka ena egya 1449 okutuuka ku 1453 gikiikirira okugwa kw’obwakabaka obw’omusanvu ku tteeka lya Ssande, era nate gikiikirira ekiseera eky’okugwa kw’obwakabaka obw’omunaana okuva ku tteeka lya Ssande okutuuka ku nkomerero y’ekiseera eky’ekisa. Okuwangula Misiri, ye nsi era era ye nnamba ey’omusota eweereddwa obwapapa, kye kifaananyi eky’okuddamu ekiri ku ntandikwa y’ekiseera ekikiikirizibwa emyaka ena okuva mu 1449 okutuuka mu 1453. Kino kiraga okugwa kwa Konsitantinopoole ku tteeka lya Ssande, era nate nate nga Mikayiri ayimiridde. Mikayiri bw’ayimirira, bamalayika abana bayimbulwa mu bujjuvu ng’okuluŋŋamizibwa bwe kugamba.
“I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.
“Nalaba ng’abamalayika abana baandikuwadde empewo ennya okutuusa omulimu gwa Yesu lwe gunaamalibwa mu watukuvu, era olwo ebibonerezo musanvu eby’oluvannyuma ne biryoka bijja.” Early Writings, 36.
Four divisions of Alexander’s kingdom, four trumpets upon Western Rome, four winds released on Eastern Rome, four sore judgments upon Jerusalem, four winds released when the papacy comes to its end with none to help. With these prophetic symbols set forth we will consider the second woe in the context of applying it at the soon coming Sunday law.
Ebitundu bina eby’obwakabaka bwa Alekizanda, amakondeere ana ku Bulaaya bwa Rooma obw’ebugwanjuba, empewo nnya ezisumuluddwa ku Rooma obw’ebuvanjuba, emisango ena egy’obulumi ennyo ku Yerusaalemi, empewo nnya ezisumuluddwa obwa papaazi bw’bunaatuuka ku nkomerero yaabwo nga tewali wa kubuyamba. Nga bino obubonero obw’obunnabbi bwe biteekeddwawo, tunaalowooza ku kabi akookubiri mu mbeera ey’okukussa mu nkola ku tteeka lya Ssande erigenda okujja mu bwangu.
The Council of Florence
Olukiiko lwe Florence
In 1439, at the Council of Florence (also called the Union of Florence), representatives of the Eastern Orthodox Church (led by the Byzantine Emperor John VIII Palaiologos and the Patriarch of Constantinople) signed a formal decree of union with the Roman Catholic Church. They agreed to identify the Pope of Rome as the head (supreme authority) of the entire Church.
Mu 1439, ku Lukiiko lwa Florence (eraayitibwa era Obwegatte bwa Florence), abakiise b’Ekkanisa y’Ab’Orthodox ey’Ebuvanjuba (nga bakulembeddwamu Omufuzi w’Obwakabaka bwa Byzantine, John VIII Palaiologos, ne Patriarch wa Constantinople) baateeka omukono ku kiragiro ekitongole eky’obwegatte ne Kkanisa ya Rooma Katolika. Baakkiriza okutegeera Paapa wa Rooma ng’omutwe (obuyinza obusinga obw’awaggulu) bw’Ekkanisa yonna.
For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. Ephesians 5:23.
Kubanga omusajja gwe mutwe gw’omukazi, nga Kristo bwe Mutwe gw’Ekkanisa; era ye Mulokozi w’omubiri. Abeefeso 5:23.
The Nicene Creed
Ekikkiriza kya Nikiya
The Emperor and Patriarch accepted the “Filioque clause” in the Nicene Creed, which was an addition to Nicene Creed, claiming that the Holy Spirit proceeds from the Father and the Son. The Nicene Creed is one of the most important and widely used statements within the history of the Catholic faith. The Nicene Creed is a formal summary of core Catholic beliefs. It was originally written to defend the truth about who Jesus Christ is. In 325, a major controversy arose because a priest named Arius taught that Jesus was created by God the Father and was not fully God.
Kabaka Omukulu n’Omulabirizi Omukulu baakkiriza “ekigambo kya Filioque” mu Kukkiriza kwa Nikeya, ekyali ekyongerwako ku Kukkiriza kwa Nikeya, nga kigamba nti Omwoyo Omutukuvu ava eri Kitaawe era n’eri Omwana. Kukkiriza kwa Nikeya kye kimu ku by’okulangirira eby’obukulu ennyo era ebisinga okukozesebwa mu byafaayo by’okukkiriza okw’Ekikatoliki. Kukkiriza kwa Nikeya kifunye ekifaananyi ekitegekedde obulungi eky’ensonga enkulu ez’okukkiriza kw’Ekikatoliki. Mu kusooka kyawandiikibwa okuwolereza amazima agakwata ku oyo Yesu Kristo gw’ali. Mu mwaka gwa 325, waliwo empaka nnene nnyo ezaavaawo kubanga kabona eyitibwa Arius yayigiriza nti Yesu yatondebwa Katonda Kitaawe era nti teyali Katonda mu bujjuvu.
Emperor Constantine called the First Council of Nicaea to settle the issue. The council strongly affirmed that Jesus is fully God, “of the same substance” as the Father. The Creed was later expanded at the Council of Constantinople in 381. It is to be noted at this point; that the Nicene Creed was established in the history of Constantine the first, and it would be an issue for the last Constantine, who was Constantine the eleventh, who was the last Emperor of the eastern Byzantine Empire. Constantine the Great, who was the first is repeatedly set forth as a subject in Bible prophecy. He is the ruler at the beginning of the empire of the east and therefore typifies the ruler at the ending of the empire of the east. The fact that the Nicene Creed is an element of both the beginning and ending histories must be noted by a student of prophecy, if they understand the principle of alpha and omega.
Kabaka Konsutantino yayita Olukiiko olusooka olw’e Nikaaya okugonjoola ensonga eyo. Olukiiko lwayimiriza nnyo nti Yesu ye Katonda mu bujjuvu, “ow’obutonde bumu” ne Kitaawe. Ekiragiro ky’Okukkiriza oluvannyuma kyagaziyizibwa mu Lukiiko olw’e Konsutantinopo mu mwaka 381. Kino kisaanidde okulabibwa ku kifo kino; nti Ekiragiro ky’Okukkiriza eky’e Nikaaya kyateekebwawo mu byafaayo bya Konsutantino ow’olubereberye, era kyandibadde ensonga eri Konsutantino ow’enkomerero, eyali Konsutantino ow’ekkumi n’omu, eyali Kabaka ow’enkomerero ow’Obwakabaka bwa Bizinga obw’ebuvanjuba. Konsutantino Omukulu, eyali ow’olubereberye, ateekebwawo enfunda n’enfunda ng’omulamwa mu bunnabbi bwa Bayibuli. Ye mutwala ku ntandikwa y’obwakabaka obw’ebuvanjuba era kyekiva afaanana omutwala ku nkomerero y’obwakabaka obw’ebuvanjuba. Ensonga nti Ekiragiro ky’Okukkiriza eky’e Nikaaya kitundu ku byafaayo byombi, eby’entandikwa n’eby’enkomerero, erina okulabibwa omuyizi wa bunnabbi, bwe baba nga bategeera omusingi gwa alufa ne omega.
In 381, the Nicene Creed was updated with the doctrine of Purgatory, the doctrine of the Eucharist, with the acceptance of the use of unleavened bread for the Eucharist, which was a Latin practice. The Creed of 381 also accepted the Catholic understanding of original sin and the afterlife. It ended with this key line: “We also define that the holy apostolic see and the Roman Pontiff holds the primacy over the whole world and is the true vicar of Christ.”
Mu mwaka gwa 381, Endagaano y’e Nicaea yalongoosebwaamu n’ensomesa ya Purigatoori, ensomesa y’Eukaristiya, awamu n’okukkiriza okukozesa emigaati egitazimbulukusiddwa mu Eukaristiya, nga kuno kwali kukola kwa Balatini. Endagaano ya 381 era yakkiriza okutegeera okw’Abakatoliki ku kibi eky’ensibuko n’obulamu oluvannyuma lw’okufa. Yakomya n’olunyiriri luno olw’omugaso: “Era tutegeka nti ekitebe ekitukuvu eky’obutume n’Opaapa ow’e Rooma birina obukulu obusooka ku nsi yonna era ye mukuumi omutuufu wa Kristo.”
At the Council of Florence another updated version was signed on July 6, 1439, 14 years before Constantinople fell to the Ottoman Turks in 1453. The union was signed under heavy political pressure. The Byzantine Empire was desperate for military help from the West against the advancing Ottomans. When the Greek delegates returned home, the agreement was strongly rejected by the majority of the clergy, monks, and ordinary people in the East. Most of the bishops who signed it later withdrew their support. The union was never fully implemented and was formally repudiated by the Eastern Orthodox Church in the following years. By the time Constantinople fell in 1453, the union had already effectively collapsed. It is often described by historians as a political union that failed due to deep theological, cultural, and popular resistance.
Ku Lukiiko lwa Florence, enkyusa endala eyazzibwa obuggya yassibwako omukono nga 6 Julayi 1439, emyaka 14 nga gikyaliwo nga Constantinople tennagwa mu mikono gy’Abaturuki Abawotoma mu 1453. Obumu obwo bwassibwako omukono wansi w’akanyigo ak’amaanyi aka bya bufuzi. Obwakabaka bwa Byzantine bwali mu mbeera ya kusoberwa nnyo nga bunoonya obuyambi obw’amagye okuva e Bugwanjuba okulwanyisa Abawotoma abaali bagenda mu maaso. Abakwasi b’e Buyonaani bwe baakomawo ewaabwe, endagaano eyo yagaanyibwa nnyo abasinga obungi ku bakabona, ba monaaki, n’abantu aba bulijjo mu Buvanjuba. Abasinga obungi ku basabasumba abaagissibwako omukono oluvannyuma baaggyayo obuwagizi bwabwe. Obumu obwo tebwateekebwa mu nkola mu bujjuvu, era ne bugaanyibwa mu butongole Ekkanisa y’Ab’Orthodox ey’E Buvanjuba mu myaka egyaddirira. Mu kiseera Constantinople lwe yagwa mu 1453, obumu obwo bwali bumaze dda okugwa n’okutaataganyizibwa mu mazima. Emirundi mingi bannabyafaayo bakunnyonnyola ng’obumu obw’ebyobufuzi obwajeemera olw’okuziyizibwa okw’amaanyi okw’eby’eddiini, okw’obuwangwa, n’okw’abantu aba bulijjo.
At the First Council of Nicaea of 325 the Nicene Creed was adopted. It is marked five years before the year 330, when the 360 years of Daniel eleven, verse twenty-four, represented as a “time” concluded.
Ku Lukiiko Olusooka olw’e Nikaaya olwa 325, Ekiragiro ky’Okukkiriza eky’e Nikaaya kyakkirizibwa. Kino kiteekeddwako akabonero emyaka etaano nga teginnatuuka mwaka 330, lwe gwaaggwa emyaka 360 egya Danyeri essuula kkumi na emu, olunyiriri amakumi abiri mu ena, egyakiikirirwa nga “ekiseera.”
He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:24.
Aliyingira mirembe era ne ku bifo ebyasinga obugimu eby’essaza; era alikola ekyo bajjajjaabe kye bataakola, newaakubadde bajjajja ba bajjajjaabe; alibasaasanyaamu omuyiggo, n’omunyago, n’obugagga: weewaawo, era aliteekateeka enkwe ze ku bigo ebinywevu, naye okumala ekiseera. Danyeri 11:24.
The year 31 BC and 330 both mark the “time appointed” of verses twenty-seven and twenty-nine of Daniel eleven.
Omwaka 31 BC ne 330 byombi biraga “ebiseera ebyateekebwawo” eby’ennyiriri ez’amakumi abiri mu musanvu n’amakumi abiri mu mwenda ez’omu Danyeri kkumi na emu.
And both these kings’ hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed. … At the time appointed he shall return, and come toward the south; but it shall not be as the former, or as the latter. Daniel 11:27, 29.
Era emitima gy’abaka bano bombi biriba bya kukola obubi, era banaayogeranga eby’obulimba ku mmeeza emu; naye tekiriraba mugaso, kubanga enkomerero ekyali mu kiseera ekyategekebwa. … Mu kiseera ekyategekebwa alikomawo, era alijja eri obukiika obwa ddyo; naye tekiriba nga bwe kyali ekisooka, newaakubadde ekiddako. Danyeri 11:27, 29.
The beginning (330) and ending (1449–1453) of the prophetic line of eastern Rome is represented by the first and last emperor Constantine. The alpha and omega of the prophetic line of eastern Rome, called the Byzantine Empire is connected to the ending of the three hundred- and sixty-years Imperial Rome ruled supremely from the battle of Actium in 31 BC unto the year 330, and then onward to 1453. Before the battle of Actium in 31 BC Mark Antony and Augustus Ceasar spoke lies at one table that did not prosper. Before the year 330, in 325 the Nicene Creed was adopted. Before the year 1453 the updated version of the very same Nicene Creed was adopted. Before 31 BC two political figures told lies at one table. In 325 the spiritual lies were told at one table. Those two witnesses identify the political and spiritual lies that were adopted in 1439 at the Council of Florence. That updated Nicene Creed was called the Decree of Union.
Entandikwa (330) n’enkomerero (1449–1453) y’olunyiriri olw’obunnabbi olw’e Buruumi obw’ebuvanjuba kiragiddwa bassekabaka abaasooka era abaasembayo nga bombi bayitibwa Konsitantino. Alfa ne omega ey’olunyiriri olw’obunnabbi olw’e Buruumi obw’ebuvanjuba, obuyitibwa Obwakabaka bwa Bizantiyamu, bikwatagana n’enkomerero y’emyaka ebikumi bisatu mu nkaaga egy’Oburuumi obw’Obwakabaka obwafugibwa mu buyinza obusinga okuva ku lutalo lw’e Akutiyamu mu mwaka 31 BC okutuuka ku mwaka 330, era ne bweyongerayo okutuuka ku 1453. Olutalo lw’e Akutiyamu olwa 31 BC nga terunnabaawo, Makko Antoniyo ne Agusito Kayisaali baayogera eby’obulimba ku mmeeza emu naye ne bitaganyula. Omwaka 330 nga tegunnatuuka, mu 325, Endagaano y’e Nayisiya yakkirizibwa. Omwaka 1453 nga tegunnatuuka, endongoosereza y’Endagaano eyo yennyini ey’e Nayisiya yakkirizibwa. Nga 31 BC tennatuuka, abantu babiri ab’amaanyi mu bya bufuzi baayogera eby’obulimba ku mmeeza emu. Mu 325, eby’obulimba eby’eby’omwoyo byayogerwa ku mmeeza emu. Abajulirwa abo bombi bategeeza eby’obulimba eby’obufuzi n’eby’omwoyo ebyakkirizibwa mu 1439 mu Lukiiko lw’e Fulorenisi. Endongoosereza eyo ey’Endagaano y’e Nayisiya yayitibwa Enteekateeka ey’Ubumu.
The first waymark of lies at one table came before 31 BC, and was between two political factions of pagan Rome. The time appointed for those lies was 31 BC, and it consisted of Augustus, a symbol of Rome against a confederacy of a man and woman representing Egypt. The second set of lies was 325, and the time appointed was 330. The third set of lies was in 1439, and the time appointed was 1449–1453. Those at the table in 1439 represented western and eastern Rome, with eastern Rome seeking a political goal, by agreeing to a religious argument. 31 BC, followed by 330 and then 1453 represent a triple application of the line of Rome.
Akabonero akasooka ag’obulimba ku mmeeza emu kaajja nga 31 BC tekinnatuuka, era nga kaali wakati w’ebibiina bibiri eby’obufuzi eby’e Rooma ey’obupagaani. Ekiseera ekyalagirwa olw’obulimba obwo kyali 31 BC, era kyali kigatta ku Augustus, akabonero ka Rooma, ng’ayimiridde okulwanyisa ekibiina eky’omukago eky’omusajja n’omukazi abakiikirira Misiri. Ekitundu ekyokubiri eky’obulimba kyali mu 325, era ekiseera ekyalagirwa kyali 330. Ekitundu ekyokusatu eky’obulimba kyali mu 1439, era ekiseera ekyalagirwa kyali 1449–1453. Abo abaali ku mmeeza mu 1439 baali bakiikirira Rooma ey’amaserengeta ne Rooma ey’ebuvanjuba, nga Rooma ey’ebuvanjuba enoonya ekigendererwa eky’obufuzi, ng’ekkiriza empaka ey’eddiini. 31 BC, ne kiddirirwa 330, ate oluvannyuma 1453, bikiikirira enkozesa esatu egy’olunyiriri lwa Rooma.
The political threat of the alliance of Marc Antony and Cleopatra, typified the spiritual threat of the heresy of Arianism in 325, which in turn typified the political and religious threat of the Islamic Turks in 1439.
Okutaataganya okw’ebyobufuzi okw’endagaano ya Makko Antooni ne Kireyopaata, kwalaga mu kifaananyi okutaataganya okw’omwoyo okw’obukyamu bw’enzikiriza obwa Aaliyaanizimu mu 325, era nakwo ne kulaga mu kifaananyi okutaataganya okw’ebyobufuzi n’ebyeddiini okw’Abaturuki Abasiraamu mu 1439.
The doctrines of the Nicene Creed are lies and there is no truth in them. The document signed on July 6, 1439, at the Council of Florence was called the Decree of Union and represented the same lies and more. When the delegates returned to Constantinople in 1439, they were met with anger and accusations of betrayal. The saying went around: “Better the Turkish turban than the Pope’s mitre.”
Enjigiriza ez’Endagaano ya Nikeya za bulimba, era tezirimu mazima gonna. Ekiwandiiko ekyassibwako emikono nga 6 Jjulaayi 1439, ku Lukiiko lwa Florence, kyayitibwa Ekiragiro ky’Obumu, era kyakiikiriranga obulimba obwo bwennyini n’obusingawo. Abakungu abaali batumiddwa bwe baakomawo e Constantinople mu 1439, baasanga basunguwalidde nnyo era nga babavunaana obulyamu. Ebigambo byatambula nti: “Waakiri ekiremba ky’Omutuluuki okusinga enkuufiira ya Paapa.”
The union was signed mainly because the Byzantine Emperor desperately needed Western military help against the Ottomans. Once it became clear that very little (or no) military aid was coming, support for the union evaporated. In 1450–1451, several Eastern synods rejected the union, and after Constantinople fell in 1453, the union was completely abandoned. The ultimate outcome of the Decree of Union of Florence is considered by the Eastern Orthodox Church as a failed and rejected council. It is not recognized as valid. The Roman Catholic Church, however, still considers it a valid ecumenical council.
Okwegatta kwassibwawo okusingira ddala kubanga Omulangira w’Abaebizantiyamu yali ayagala nnyo obuyambi bw’amagye okuva mu Bukiikaddyo bwa Buwarabu obw’ebugwanjuba okulwanyisa Abottomani. Bwe kyategeerekeka nti obuyambi bw’amagye butono nnyo (oba nga tewali n’akatono) obwali bugenda okujja, okuwagira okwegatta ne kuggwaamu ddala. Mu 1450–1451, sinodi eziwerako ez’Ebuvanjuba zaagaana okwegatta okwo, era oluvannyuma lwa Konsitantinopoli okugwa mu 1453, okwegatta ne kulekebwa ddala. Enkomerero yonna ey’Ekiragiro ky’Okwegatta eky’e Florence etwalibwa Ekkanisa y’Ab’Obusodokisi ey’Ebuvanjuba ng’olukiiko olwalemererwa era olwagaanyibwa. Terukkirizibwa ng’olutuufu. Wabula Ekkanisa ya Rooma Katolika ekyalutwala ng’olukiiko olw’ensi yonna olutuufu.
We are setting the logic to understand how the prophetic characteristics of the second woe are repeated in the history of the third woe. The one-hundred-and-fifty-year prophecy of the first woe began on July 27, 1299 and ended on July 27, 1449.
Tuteekawo ensonga ey’okutegeera engeri obubonero obw’obunnabbi obw’akabi akookubiri gye buddamu okulabikira mu byafaayo eby’akabi akookusatu. Obunnabbi obw’emyaka kikumi mu ataano obw’akabi akasooka bwatandika nga Julayi 27, 1299 era ne buggwa nga Julayi 27, 1449.
1449
1449
Constantine XI Palaiologos was born in 1404 and reigned from January, 1449 unto May 29, 1453. He was the final emperor of the Eastern Roman (Byzantine) Empire, which had lasted over 1,100 years. He bravely led the defense of Constantinople during the Ottoman siege in 1453 with only about 7,000 to 8,000 defenders against Mehmed II’s army of 80,000 plus. He died fighting on the city walls on May 29, 1453 when Constantinople finally fell. His body was never conclusively identified. His death marked the end of the Roman Empire (the last direct continuation of the empire founded by Augustus in 27 BC).
Konstantino XI Palaiologos yazaalibwa mu 1404 era yafuga okuva mu Jjanwali 1449 okutuuka nga Meeyi 29, 1453. Yali kabaka ow’enkomerero ow’Obwakabaka bw’Abaruumi obw’Ebuvanjuba (Byzantine), obwali bumaze emyaka egisukka mu 1,100. N’obuvumu bungi yakulembera okukuuma Constantinople mu kiseera ky’okuzingiza kw’Abaottoman mu 1453 ng’alina abakuumi nga 7,000 okutuuka ku 8,000 bokka nga balwanyisa eggye lya Mehmed II ery’abasajja 80,000 n’okusingawo. Yafiira mu kulwana ku bisenge by’ekibuga nga Meeyi 29, 1453, Constantinople bwe yagwa ku nkomerero. Omubiri gwe tegwaliyogerwako mu ngeri ekakafu. Okufa kwe kwalaga enkomerero y’Obwakabaka bw’Abaruumi (okugoberera okw’enkomerero okw’obutereevu kw’obwakabaka obwasibwawo Augustus mu 27 BC).
He is remembered in Greek history and Orthodox tradition as a heroic figure — often called “the Marble Emperor” in legend (the belief that he will one day return to save Constantinople).
Ajjukirwa mu byafaayo eby’Oluyonaani ne mu nnono y’Ab’Orutodokisi ng’omuntu ow’obuzira — era mu nfumo emirundi mingi ayitibwa “Omukama ow’Amayinja” (okukkiriza nti olunaku lumu alikomawo okulokola Konstantinopo).
John VIII Palaiologos (1392–1448) was the second-to-last Byzantine Emperor who reigned from 1425–1448. He was the eldest son of Emperor Manuel II Palaiologos and the older brother of Constantine XI. John VIII spent most of his reign desperately trying to save the dying Byzantine Empire from the Ottomans. In 1439, he personally traveled to Italy and presided over the Council of Florence, where he and the Eastern Orthodox delegation temporarily agreed to reunite with the Roman Catholic Church and accept the Pope as head of the Church. Constantine the Great had also presided over the Council of Nicaea. John VIII hoped this union with the papacy would bring Western military help against the Turks, but the union was deeply unpopular back in Constantinople and ultimately failed. John VIII died in 1448 (of natural causes), just five years before Constantinople fell in 1453. His brother Constantine XI then became emperor and died defending the city.
Yokaana VIII Palaiologos (1392–1448) yali Kabaka w’Obwakabaka bwa Byzantine ow’okubiri okuva ku nkomerero eyafuga okuva mu 1425–1448. Yali mutabani omukulu owa Kabaka Manuel II Palaiologos era muganda wa Constantine XI omukulu. Yokaana VIII yamala obudde obusinga obw’obwakabaka bwe ng’agezaako n’obweraliikirivu okuwonya Obwakabaka bwa Byzantine obwali bugenda okufiira ddala okuva mu mikono gy’Abaottoman. Mu 1439, yennyini yatambula n’agenda mu Italy era n’akulembera Olukiiko lwa Florence, gye ye n’olukiiko lw’Ab’Obulabirizi bw’Ebuvanjuba olw’Ab’Orthodox baakkiriza okumala akaseera okuddamu okwegatta n’Eklezia y’Abaruumi Katolika era n’okukkiriza Paapa okuba omutwe gw’Eklezia. Ne Constantine Omukulu era yali yakulembera Olukiiko lwa Nicaea. Yokaana VIII yasuubira nti okwegatta kuno n’obwaPaapa kwandireese obuyambi bw’amagye okuva mu Bugwanjuba okulwanyisa Abaturuki, naye okwegatta okwo kwali tekukkirizibwa nnyo mu Constantinople era ku nkomerero ne kulemwa. Yokaana VIII yafa mu 1448 (olw’ensonga ez’obutonde), emyaka etaano gyokka nga Constantinople tannagwa mu 1453. Olwo muganda we Constantine XI n’afuuka kabaka era n’afiira ng’akuuma ekibuga.
When John VIII died in 1448, his brother Constantine XI was chosen as successor. By 1448 the Byzantine Empire was a tiny vassal state, and the Ottomans had significant influence over who sat on the throne in Constantinople. On July 27, 1449, a very significant political event occurred in the final years of the Byzantine Empire. The Byzantine Emperor John VIII Palaiologos had died earlier in 1448. His brother, Constantine XI Palaiologos (the last emperor), was proclaimed emperor in Constantinople. However, before Constantine XI officially ascended the throne, he sent ambassadors to the Ottoman Sultan (Murad II) and requested permission to reign. The Sultan granted that permission, and only then was Constantine XI formally crowned and recognized as emperor. This act was seen as the voluntary surrender of Byzantine independence. For the first time, a Byzantine emperor openly acknowledged that he ruled only by permission of the Ottoman Turks. Just four years later, in 1453, Constantinople fell to the Ottomans.
Yokaana VIII bwe yafa mu 1448, muganda we Konsitanteeni XI ye yalondebwa okumudda mu bigere. Mu 1448 Obwakabaka bwa Bizantiya bwali bumaze okukendeera ne bufuuka akawangwa akatono akafugibwa nga kasasula obuwangwa, era Abottomaani baali balina amaanyi mangi ku ani eyatuulanga ku ntebe e Konsitanteenopoole. Nga 27 Jjulaayi 1449, wabawo ekintu eky’ebyobufuzi eky’amakulu ennyo mu myaka egyasembayo egy’Obwakabaka bwa Bizantiya. Kabaka wa Bizantiya Yokaana VIII Palaiologos yali yafa dda mu 1448. Muganda we, Konsitanteeni XI Palaiologos (kabaka ow’enkomerero), yalangirirwa okuba kabaka e Konsitanteenopoole. Naye, nga Konsitanteeni XI tannalinnyisibwa mu butongole ku ntebe, yasindika ababaka eri Sultaani w’Abottomaani (Murad II) n’asaba olukusa okufuga. Sultaani yamuwa olukusa olwo, era awo nno lwe baamukwasa ku ntebe mu butongole ne bamukkiriza okuba kabaka. Ekikolwa kino kyatunuulirwa ng’okwewaayo mu busenze kwa bwetwaze bwa Bizantiya. Omulundi ogwasooka, kabaka wa Bizantiya yakkiriza mu lujjudde nti yafuganga lwa lukusa lwa Batuluuki Abottomaani. Emyaka ena gyokka nga giyiseewo, mu 1453, Konsitanteenopoole yagwa mu mikono gy’Abottomaani.
Three hundred and ninety-one years and fifteen days after July 27, 1449, on August 11, 1840, the Turks sought protection from Egypt by submitting to the four great European powers, thus fulfilling the prophecy of an hour, day, month and year. We have now set the logic in place to apply the first and second woe at the soon coming Sunday law. Peter as a symbol of the one hundred and forty-four thousand represents the movement of the third angel and William Miller represents the movement in the first and second angels. Both movements are associated with “keys.”
Emyaka ebikumi bisatu mu kyenda mu gumu n’ennaku kkumi na ttaano oluvannyuma lwa Jjulaayi 27, 1449, nga August 11, 1840, Abaturuki baanoonya obukuumi okuva e Misiri nga beewaayo eri amaanyi ana amanene aga Bulaaya, bwe kityo nga batuukiriza obunnabbi bw’essaawa emu, olunaku lumu, omwezi gumu n’omwaka gumu. Kaakano tuteesewo ensonga mu nkola okusobozesa okukozesa akabi akasooka n’akookubiri ku tteeka lya Ssande erigenda okujja amangu. Peetero ng’akabonero k’abo emitwalo kikumi mu ana mu nnya akiikirira entambula ya malayika ow’okusatu era William Miller akiikirira entambula eri mu bamalayika abaasooka n’abookubiri. Entambula zombi zikwasagana n’“ebisumuluzo.”
And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.
Era ekisumuluzo eky’ennyumba ya Dawudi ndigissa ku kibegabega kye; kale aliggulawo, so tewaliba n’omu aliggala; era aliggala, so tewaliba n’omu aliggulawo. Isaaya 22:22.
And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:18, 19.
Era nange nkugamba nti ggwe oli Peetero, era ku lwazi luno kwe ndizimbira ekkanisa yange; era enzigi z’emagombe tezirigisinga amaanyi. Era ndikukuwa ebisumuluzo by’obwakabaka obw’omu ggulu: era buli ky’olisiiba ku nsi kiriba kisiddwa mu ggulu: era buli ky’olisumulula ku nsi kiriba kisumuluddwa mu ggulu. Matayo 16:18, 19.
We will approach the battle of Nineveh in the next article as the “key” that not only opens the bottomless pit, but as the prophetic key that aligns the entire testimony of Daniel eleven into perfect order. In Miller’s dream the “key” attached to the casket was Miller’s method of Bible study. Proof texting of the Millerite history combined with “line upon line” in the history of the third angel is the key that allows the key of Revelation nine to unlock and align the hidden history of verse forty’s external message into order.
Wa twabiro lutalo lwa Niineve mu kiwandiiko ekiddako ng’“ekisumuluzo” ekitaggulawo buwummu bungi bwokka, wabula ng’ekisumuluzo eky’obunnabbi ekiteeka obujulirwa bwonna obwa Danyeri kkumi na omu mu nkola entuufu eya butuukirivu obujjuvu. Mu kirooto kya Miller, “ekisumuluzo” ekyali kisibiddwa ku ssanduuko kyali nkola ya Miller ey’okuyiga Bayibuli. Okuwanika ebyawandiikibwa okukakasa ebyafaayo eby’AbaMillerite nga kugattiddwa ne “olunyiriri ku lunyiriri” mu byafaayo bya malayika ow’okusatu kye kisumuluzo ekikkiriza ekisumuluzo kya Okubikkulirwa mwenda okusumulula era n’okutegeka mu nkola ebyafaayo eby’ekyama eby’obubaka obw’ebweru obwa lunyiriri lwa makumi ana.
We will continue our considerations in the next article.
Tugenda kweyongera ku byo bye tulowoozaako mu kiwandiiko ekiddako.
“To the prophet the wheel within a wheel, the appearances of living creatures connected with them, all seemed intricate and unexplainable. But the hand of Infinite Wisdom is seen among the wheels, and perfect order is the result of its work. Every wheel works in perfect harmony with every other.” Testimonies to Ministers, 214.
“Eri nnabbi, nnamuziga eyali munda mu nnamuziga, n’endabika z’ebitonde ebiramu ebyali bikwatagana nabyo, byonna byalabika ng’ebizibu era ebitannyonnyolwa. Naye omukono gw’Amagezi Agataliiko Kkomo gulabibwa wakati mu nnamuziga, era enteekateeka etuukiridde kye kivudde mu mulimu gwagwo. Buli nnamuziga ekola mu nkolagana etuukiridde ne buli ndala.” Testimonies to Ministers, 214.